56- Surat Alwaqi'ah/Tafseer
96 Verses, Meccan (revealed in Mecca)
A'auzu Bellahi mena alshaiytani alrajeem
I seek refuge in Allah from the accursed Satan
Besmi Ellahi Alrhmani Alraheem
In the name of Allah, the Most Gracious, the Most Merciful
Iza waqa-ati Alwaqi'ah (1).
When the Occurrence occurs.
Laytha li-waq-atiha kazibah (2).
There will be no denial for its occurrence.
Khafidatun rafi-ah (3).
It will bring down, and raise up.
Iza rujjati al-ardru rajja (4).
When the earth will be shaken with a quake.
Wa bussati al-jibalu bassa (5).
And the mountains will be crumbled with a thorough crumbling.
Fa-kant haba-an munbatha (6).
And become dust dispersing.
Wa kuntum azwajan thalathah (7).
And you become of three kinds.
Fa-as-habu al-maymanati ma as-habu al-maymanah (8).
Then the Companions of the right, What are the Companions of the right?.
Wa as-habu al-mash-amati ma as-habu al-mash-amah (9).
And the Companions of the left, What are the Companions of the left?.
Wa alsabiquna alsabiqun (10).
And the Forerunners, the Forerunners.
Aulaeka al-muqarrabun (11).
Those are the ones brought near.
Fee jannati alnaeem (12).
In the Gardens of bliss.
Thullatun mina al-awwaleen (13).
A company of the former peoples.
Wa qalilun mena al-akhireen (14).
And a few of the later peoples.
Ala sururin mawdunah (15).
On thrones, woven.
Muttaki-ina alayha mutaqabileen (16).
Reclining on them, facing each other.
Yatufu alayhim wildanun mukhalladun (17).
There will circulate among them young boys made immortal.
Bi-akwabin wa abareeqa wa ka'sin men ma-een (18).
With vessels, and jugs and a cup from a flowing spring.
La yousaddauna anha wa la younzifun (19).
From which they will neither suffer headache nor will they be intoxicated.
Wa fakihatin mimma yatakhayyarun (20).
And fruit of what they select.
Wa lahmi tayrin mimma yashtahun (21).
And the meat of birds, from whatever they desire.
Wa Hurun Ain (22).
And Houris, having big eyes.
Ka-amthali al-lu'lu'e al-maknun (23).
The likenesses of pearls, well-protected.
Jaza-an bi-ma kanu ya'malun (24).
As a reward for what they used to do.
La yasma-una feeha laghwan wa la ta'theema (25).
They will not hear therein vain speech nor sinful talk.
Ella qeelan salaman salama (26).
Only a saying, peace, peace.
Wa as-habu al-yamini ma as-habu al-yamin (27).
And the Companions of the right, What are the Companions of the right?.
Fee sedrin makhdud (28).
Among Lote-trees, thornless.
Wa talhin mandud (29).
And trees of tall, layered.
Wa zillin mamdud (30).
And a shade, extended.
Wa ma-in maskub (31).
And water, poured out.
Wa fakihatin kathirah (32).
And fruit, abundant.
La maqtu-atin wa la mamnu-ah (33).
Neither interrupted nor forbidden.
Wa furushin marfu-ah (34).
And beds, raised high.
Inna ansha'nahunna inshaa (35).
Indeed, We have produced them in a new creation.
Fa-ja-alnahunna abkara (36).
And made them virgins.
Auruban Atraba (37).
Devoted and of equal age.
Li-as-habi al-yamin (38).
For the Companions of the right.
Thullatun mina al-awwaleen (39).
A company of the former peoples.
Wa thullatun mina al-akhireen (40).
And a company of the later peoples.
Wa as-habu alshimali ma as-habu alshimal (41).
And the Companions of the left, What are the Companions of the left?.
Fee samumin wa hameem (42).
In scorching fire and scalding water.
Wa zillin men yahmum (43).
And a shade of black smoke.
La baridin wa la kareem (44).
Neither cool nor beneficial.
Innahum kanu qabla zalika mutrafeen (45).
Indeed, they were, before that, indulging in affluence.
Wa kanu yousirruna ala al-hinthi al-azeem (46).
And they used to persist in the great violation.
Wa kanu yaquluna a-iza mitna wa kunna turaban
wa izaman a-inna la-mab-uthun (47).
And they used to say, Is it that when we
die and become dust and bones, Are we indeed to be resurrected?.
Awa aba-una al-awwalun (48).
And our forefathers as well?.
Qul inna al-awwalina wa al-akhireen (49).
Say, indeed, the former and the later
peoples.
La-majmu-una ila meiqati yawmin ma'lum (50).
Are to be gathered together for the appointment of a known day.
Thumma innakum ayyuha aldalluna al-mukazzibun
(51).
Then indeed you, O those astray, deniers.
La-akiluna men shajarin men Zaqqum (52).
You will have to eat from the trees of Zaqqum.
Fa-mali-una minha al-butun (53).
And to fill with it the bellies.
Fa-sharibuna alayhi mena al-hameem (54).
And you will have to drink boiling water on top of it.
Fa-sharibuna shurba al-heem (55).
And will drink as the drinking of the thirsty
camels.
Haza nuzuluhum yawma alddin (56).
That is their hospitality on the day of Judgment.
Nahnu khalaqnakum fa-lawla tusaddiqun (57).
We have created you, so Why do you not believe?.
Afa-ra-aytum ma tumnun (58).
Do you see what you put from semen?.
A-antum takhlukunahu am nahnu al-khaliqun (59).
Is it you who create it, or Are We the Creator?.
Nahnu qaddarna baynakumu al-mawta wa ma nahnu bi-masbuqeen (60).
We have decreed death among you, and We are not to be outdone.
Ala an nubaddila amthalakum wa nunshi-akum fee ma
la ta'lamun (61).
In that We will replace your likenesses, and
produce you in that which you do not know.
Wa la-qad alimtumu alnash-ata al-aula fa-lawla
tazakkarun (62).
And you have already known the first creation, so Why do you not remember?.
Afa-ra-aytum ma tahruthun (63).
And Do you see that which you sow?.
A-antum tazra-unahu am nahnu alzariun (64).
Is it you who make it grow, or Are We the Grower?.
Laww nashau la-ja-alnahu hutaman fa-zaltum
tafakkahun (65).
If We willed, We could make it debris, and you would remain in wonder.
Inna la-mughramun (66).
Indeed, we are in debt.
Bal nahnu mahrumun (67).
Rather, we have been deprived.
Afa-ra-aytumu al-maa allazi tashrabun (68).
And Do you see the water that you drink?.
A-antum anzaltumuhu mina al-muzni am nahnu al-munzilun (69).
Is it you who brought it down from the clouds, or Is it We who bring it down?.
Laww nashau ja-alnahu aujajan fa-lawla
tashkurun (70).
If We willed, we could make it bitter, so Why do you not give thanks?.
Afa-ra-aytumu alnara allati turun (71).
And Do you see the fire that you
ignite?.
A-antum anhsa'tum shajarataha am nahnu al-munshiun (72).
Is it you who originated its tree, or Are We the Originator?.
Nahnu ja-alnaha
tazkiratan wa mata-an lil-muqween (73).
We have made it a
reminder and a benefit for the travelers.
Fa-sabbih bi-smi Rabbika Al-azeem (74).
So Glorify the Name of
your Lord, the Most Great.
Fa-la auqsimu bi-mawaqii alnujum (75).
So, I swear by the setting places of the stars.
Wa innahu la-qasamun
laww ta'lamuna azeem (76).
And indeed, it is
surely a great oath, if you could know.
Innahu la-quranun
kareem (77).
Indeed, it is a Noble
Quran.
Fee kitabin maknun
(78).
In a Book,
well-protected.
La yamassuhu illa al-mutahharun
(79).
None touch it
except the purified ones.
Tanzilun men Rabbi
al-alameen (80).
A revelation from the
Lord of the worlds.
Afa-bi-haza alhadithi
antum mud-hinun (81).
Then Is it to this statement that you are indifferent?.
Wa taj-aluna rizqakum
annakum tukazzibun (82).
And make your
provision that you deny?.
Fa-lawla iza balaghati
al-hulqum (83).
Then Why, when the soul reaches the throat.
Wa antum hina-izin
tanzurun (84).
And you are at that
time looking on.
Wa nahnu aqrabu ilayhi minkum wa lakin la tubsirun (85).
And We are nearer to
him than you, but you do not see.
Fa-lawla in kuntum
ghayra madineen (86).
Then Why do you not, if you are not to be recompensed.
Tarji-unaha in kuntum
sadiqeen (87).
Bring it back, if you
are truthful?.
Fa-amma in kana mena
al-muqarrabeen (88).
And if he was of
those brought near.
Fa-rawhun wa rayhanun
wa jannatu naeem (89).
Then rest and provision and a garden of bliss.
Wa amma in kana men
as-habi al-yameen (90).
And if he was of the Companions of the right.
Fa-salamun laka men as-habi al-yameen (91).
Then peace for
you that you are of the Companions of the right.
Wa amma in kana mina
al-mukazzibeena alddallin (92).
But if he was one of
the deniers, the astray.
Fa-nuzulun men hameem
(93).
Then hospitality of scalding water.
Wa tasliyatu jaheem
(94).
And burning in the
Hell.
Inna haza la-huwa haqqu al-yaqeen (95).
Indeed, this is the true certainty.
Fa-sabbih bi-smi Rabbika Al-Azeem (96).
So glorify the Name of
your Lord, the Most Great.
Simplified interpretation:
Surat Alwaqi'ah deals with the day of resurrection; describing the attributes of Paradise and its inhabitants, namely the Forerunners and the Companions of the Right, as well as the attributes of Hellfire and its inhabitants, who are the Companions of the Left. Masruq said: Whoever wishes to know the news of the ancient and later generations, the news of the people of Paradise and the people of Hell, and the news of the people of this world and the Hereafter, Let him recite Surat Alwaqi'ah. And as narrated by Abu Ishaq from Ikrimah: "Abu Bakr, May Allah be pleased with Him, said O Messenger of Allah! You have become gray, He (PBUH) said I have gone gray from Hud, Alwaqi'ah, Almursalaat, Amma yatasa'lun (Alnab'), and Iza alshamsu kauwweratt (Alltakwir) (Jami' Altirmidhi 3297).
Allah Almighty says in the first three verses (1-3) "When the Occurrence occurs, there will be no denial for its occurrence, it will bring down, and raise up", that is, Allah tells about some of the events of the day of resurrection saying when the Occurrence (Alwaqi'ah) occurs, and Alwaqi'ah is one of the names of the day of resurrection, Imam Al-Qurtubi said: What is meant by Alwaqi'ah is the final blowing of the trumpet, and it is called Alwaqi'ah because it will occur soon, and it was said: because of the many hardships that it will occur on that day. So Allah confirms that the day of resurrection will inevitably happen, and when Allah wills its occurrence, there is nothing to avert it or push it back, and Qatada said there is no turning back or reversal regarding it, so everything regarding its occurrence is true.
At that time, it will bring down and raise up, so it will cast down into Hellfire people who were mighty in the worldly life, and will raise to the mercy of Allah and His Paradise people who were lowly in the worldly life. Qatada said it will bring some people down to the punishment of Allah and raise others up to the obedience of Allah, and Umar bin Al-Khattab said: it brought the enemies of Allah down to the Fire, and raised the allies of Allah up to Paradise.
Allah Almighty says in the next three verses (4-6) "When the earth will be shaken with a quake, and the mountains will be crumbled with a thorough crumbling, and become dust dispersing", that is, Allah describes some scenes of the day of resurrection saying that the day of resurrection (Alwaqi'ah) will occur when the earth will be shaken with a quake, and Imam Ibn Katheer said: It is set in motion, causing it to quake and convulse throughout its length and breadth, therefore, Ibn Abbas, Mujahid, Qatada, and others said: It is convulsed by a violent earthquake. And the mountains will be crumbled with a thorough crumbling, and become dust dispersing, so the mountains will be crumbled into fragments, and become like moistened flour, Imam Al-Tabari and Imam Al-Qurtubi stated that the word "bassa" is derived from the word "basisia"; among the Arabs, basisa refers to flour mixed with ghee or oil, prepared as a provision for a journey. And the mountains will become dust dispersing, Ali bin Abi Talib, May Allah be pleased with him, said that it refers to the fine dust that rises up and then vanishes, leaving nothing behind. Al-Awfi reported from Ibn Abbas that it refers to the particles that fly off from a fire; when a fire blazes, sparks fly from it, and upon landing, they amount to nothing. Ikrimah said it refers to that which the winds scattered and dispersed, and Qatada said it is like the dry broken plant debris that the winds scatter to the right and to the left.
Allah Almighty says in the next four verses (7-10) "And you become of three kinds, then the Companions of the right, What are the Companions of the right?, and the Companions of the left, What are the Companions of the left?, and the Forerunners, the Forerunners", that is, on the day of resurrection, people will be divided into three categories: the Companions of the right, who will be given their records in their right hands and led towards the right, and Alsuddi said that they constitute the majority of the inhabitants of Paradise, the Companions of the left, who are the inhabitants of Hellfire, to whom their records will be given in their left hands, and who will be led towards the left. Imam Al-Qurtubi said: the repetition in the phrases "What are the Companions of the right?", and "What are the Companions of the left?", serves to magnify what both parties will find with their Lord and elicit amazement.
And the Forerunners, who hold a rank higher than that of the Companions of the right, and they are fewer in number than the Companions of the right. The scholars of exegesis differed regarding who are meant by "The Forerunners"; Some said: They are those who prayed facing both Qiblas (Jerusalem and Mecca), Abu Sawdah stated that the Forerunners are those who were earliest to set out for the mosques and swiftest to march forth in the way of Allah (Jihad), and Muhammad bin Ka'b Al-Qurazi said that they are the Prophets. Imam Al-Tabari said: The Forerunners constitute the third group, those who were the first to believe in Allah and His Messenger (PBUH), namely the first Emigrants (Muhajireen).
Al-Hassan, Ikrimah, and Qatada said: They are the Forerunners from every nation, and Al-Hassan stated that Allah has made the number of the Companions of the right from the previous nations equal to the number of the Companions of the right from this nation, and the Forerunners from the previous nations are more numerous than the Forerunners of this nation. And this is the most correct of the views, as the Forerunners are the ones who were foremost in faith, believing in Allah and His Messengers when their people opposed them. The Forerunners of the Ummah of Muhammad (PBUH) are those who supported the Prophet Muhammad (PBUH) from among the Muhajireen and the Ansar when His people opposed Him, as Allah says in Aya (100) of Surat Altawbah {And the first Forerunners among the Muhajireen and the Ansar}. Specifically, they are the ones who supported Him before the Conquest of Mecca, as they hold a higher rank than those who came after them as Allah has stated in Aya (10) of Surat Alhadid {Not equal are those of you who spent before the conquest and fought, those are greater in degree than those who spent afterwards and fought}.
Allah Almighty says in the next sixteen verses (11-26) "Those are the ones brought near, in the Gardens of bliss, a company of the former peoples, and a few of the later peoples, on thrones, woven, reclining on them, facing each other, there will circulate among them young boys made immortal, with vessels, and jugs and a cup from a flowing spring, from which they will neither suffer headache nor will they be intoxicated, and fruit of what they select, and the meat of birds, from whatever they desire, and Houris, having big eyes, the likenesses of pearls, well-protected, as a reward for what they used to do, they will not hear therein vain speech nor sinful talk, only a saying, peace, peace", that is, The forerunners are the ones brought near to Allah on the day of resurrection, and they will enter the gardens of everlasting bliss, and the gardens of bliss (Jannatu Alna-eem) is one of the names of Paradise. They will be a multitude from the past nations, and a few from the later ones, meaning those who believe in the Prophet Muhammad (PBUH). Imam Al-Qurtubi said: They were few in number compared to those who came before them; For the earlier Prophets were numerous and the number of those who were the first to believe in them was large, exceeding the number of those who were the first to believe in the Prophet Muhammad (PBUH). It has been said: These two verses are abrogated by Ayat (39,40) of this Surah "A company of the former peoples, and a company of the later peoples", but this is not the case, as they refer to two distinct groups; the Forerunners and the Companions of the right as will come later.
The Forerunners will be on thrones, woven very tightly. Ibn Abbas, Mujahid, Ikrimah, Qatada, and others said that the thrones will be woven with gold, Alsuddi said: they are woven with gold and pearls. and the Forerunners will recline on the thrones, facing each other, so their faces are turned toward each other, no one is behind another, and none sees the back of another. Mujahid and others said that the thrones will turn with them and this applies to the believer, his wife, and his family. There will circulate among the Forerunners young boys made immortal, so they remain forever in the same state; they do not age, turn grey, or undergo any changes. Imam Al-Qurtubi stated: The point is that the Forerunners are in a state of utmost joy and bliss; and bliss is only truly complete when one is surrounded by servants attending to his needs. The immortal boys will service the Forerunners with vessels, jugs, and a cup of wine from a flowing spring, a wine unlike that of this world, for it is a pleasure free from harm, causing neither headache nor intoxication. Aldahhak reported from Ibn Abbas: Wine has four qualities: intoxication, headache, vomiting, and urination, Allah mentioned the wine of Paradise and declared it free of these qualities.
The immortal boys will service the Forerunners with fruits, specifically, the kinds of fruit they choose for themselves from Paradise, and the meat of birds from whatever they desire; this serves as evidence of the abundance and diversity of the blessing, Anas bin Malik narrated: "The Messenger of Allah (PBUH) was asked What is Al-Kawthar?, He said that is a river that Allah has given Me, meaning in Paradise, whiter than milk and sweeter than honey, in it are birds whose necks are like the necks of camels, Umar said indeed this is plump and luxurious then, so the Messenger of Allah (PBUH) said those who consume it are more plump than it" (Jami' Altirmidhi 2542).
For the Forerunners in Paradise, there will be Houris, having big eyes (Hur Ain), and Imam Al-Tabari said: Hur is the plural of Hawra', referring to a woman whose eyes are intensely white and intensely black. And the Houris resemble well-protected pearls in their whiteness and purity, Imam Al-Qurtubi said: They are the likenesses of well-protected pearls that which has been touched by no hand and upon which no dust has settled, possesses the utmost clarity and brilliance. And Allah assures that what He has bestowed upon them of eternal bliss in Paradise is a reward for the obedience to Allah and His Messengers and the good deeds that they performed during their worldly life. They will hear neither vain speech nor sinful talk, so they will hear therein neither idle talk nor speech that leads to sin, such as that which stirs up discord and animosity among them, and their greeting to one another is "Peace, Peace", signifying the love and harmony that prevail among them.
Allah Almighty says in the next fourteen verses (27-40) "And the Companions of the right, What are the Companions of the right?, among Lote-trees, thornless, and trees of tall, layered, and a shade, extended, and water, poured out, and fruit, abundant, neither interrupted nor forbidden, and beds, raised high, indeed, We have produced them in a new creation, and made them virgins, devoted and of equal age, for the Companions of the right, a company of the former peoples, and a company of the later peoples", that is, Allah describes the station of Companions of the right on the day of resurrection saying "And the Companions of the right, What are the Companions of the right?" with a repetition to magnify the grandeur of the bliss they will find with their Lord, so What is their state, and What awaits them of goodness?. The companions of the right are those who are led to the right and are given their records in their right hands. They will be amidst Lote-trees that have no thorns, and Imam Ibn Katheer stated, citing Al-Hafiz Abu Bakr bin Salman Alnajad: The Lote-trees of this world is thorny and bear little fruit, whereas in the Hereafter, the opposite of that as they are devoid of thorns and laden with abundant fruit that weighs down their trunks.
The companions of the right will be amidst tress of tall with layers rising one above the other, and Ibn Abbas, Abu Hurayrah, Al-Hassan, Ikrimah, Qasama bin Zuhayer, Qatadah, Abu Hazrah, Mujahid, and Ibn Zayd said that they are banana trees, and Ibn Zayd Added: the people of Yemen called banana "Talh", And Ibn Abbas said: they resemble the banana trees of this world, but they bear fruit that is sweeter than honey. The comapnions of the right will be in a shade which is long extended, and the Prophet (PBUH) said in narration of Abu Hurayrah: "In Paradise, there is a tree which is so big that a rider can travel in its shade for one hundred years without passing it, and if you wish, you can recite And a shade, extended" (Sahih Albukhari 4881).
And Allah has made for the Companions of the right flowing water, running night and day, never ceasing to reach them, and abundant fruits, neither interrupted nor forbidden, as none of which is ever withheld from them when they desire it at any time, unlike the fruits of this world, where summer fruits cease to be available in winter, nor is there anything to prevent them from accessing the fruits or to stand between them and the fruits, such as thorns on the trees, or the fruits being out of reach, whereas the fruits of this world are often inaccessible to those who desire them due to their height on the tree or the presence of thorns, but if someone desires the fruit of Paradise, it would fall into his mouth or draw near enough for him to take it with his hands as Allah has stated in Aya (14) of Surat Alinsan {And its fruits to be picked will be lowered in compliance}. And as narrated by Abdullah bin Abbas: "The people said O Allah's Messenger! We saw You taking something from Your place and then we saw You retreating, the Prophet (PBUH) replied I saw Paradise and stretched My hands towards a bunch (of its fruit), and had I taken it, you would have eaten from it as long as the world remains" (Sahih Albukhari 1052). And there are for them beds that are raised high, and Imam Ibn Katheer stated that the beds are metaphor for the women of Paradise, because the beds are the place where women sit, and thus the meaning is women of exalted status in terms of their beauty and perfection.
Allah has produced women in a new creation for the Companions of the right. It has been said that this refers to the Houris, meaning Allah has produced them without the process of birth, and it has also been said that it refers to the women of the Children of Adam, meaning Allah has produced them anew through a process of restoration, returning them to a state of youth and perfect beauty, so Allah has produced the elderly woman and the young maiden into existence anew in the same manner, and Allah has made them virgins, devoted to their husbands. Aldahhak reported from Ibn Abbas that "devoted: Urub" refers to women who are passionately in love with their husbands, and whose husbands are passionately in love with them, and Mujahid, Ikrimah, Al-Hassan, Qatada, and others said the same, and they will be of the same age, and it has been said that they will be thirty-three years old, and Allah has produced the women whose attributes He described for the Companions of the Right.
The Companions of the right will be a company of the former peoples and a company of the later peoples, so the Companions of the right from among the Ummah of Muhammad (PBUH) will be more numerous than the forerunners who are "A few of the later peoples", so half of the Companions of the right will belong to the Ummah of Muhammad (PBUH), and the other half to the previous nations, and Allah's Messenger (PBUH) said in narration of Anas Bin Malik: "Amongst the Apostles, I would have the largest following on the day of resurrection, and I would be the first to knock at the door of Paradise" (Sahih Muslim 196 b). And Abdullah Bin Mas'ud reported: "We, about forty men, were with the Messenger of Allah (PBUH) in a camp when He said Aren't you pleased that you should constitute one-fourth of the inhabitants of Paradise?, Abdullah said, we said yes, He (PBUH) again said Aren't you pleased that you should constitute one-third of the inhabitants of Paradise?, we said yes, upon this He (PBUH) again said By Him in whose Hand is My life, I hope that you would constitute one-half of the inhabitants of Paradise, and the reason is that no one would be admitted into Paradise but a believer and you are no more among the people of polytheism than as a white hair on the skin of a black ox or a black hair on the skin of a red ox" (Sahih Muslim 221 b).
Allah Almighty says in the next sixteen verses (41-56) "And the Companions of the left, What are the Companions of the left?, in scorching fire and scalding water, and a shade of black smoke, neither cool nor beneficial, indeed, they were, before that, indulging in affluence, and they used to persist in the great violation, and they used to say, Is it that when we die and become dust and bones, Are we indeed to be resurrected?, and our forefathers as well?, Say, indeed, the former and the later peoples, are to be gathered together for the appointment of a known day, then indeed you, O those astray, deniers, you will have to eat from the trees of Zaqqum, and to fill with it the bellies, and you will have to drink boiling water on top of it, and will drink as the drinking of the thirsty camels, that is their hospitality on the day of Judgment", that is, Allah describes the station of Companions of the left on the day of resurrection saying "And the Companions of the left, What are the Companions of the left?" with a repetition to magnify the severity of the punishment they will find with their Lord, so What is their state, and What awaits them of punishment?. The companions of the left are those who are led to the left and are given their records in their left hands.
The Companions of the left will be in scorching fire and scalding water whose heat has reached its peak, Imam Al-Qurtubi said: when the fire scorches their livers and bodies, they rush towards water, like someone fleeing a fire for water to quench the heat, but they will find it to be water at the extreme limit of heat and boiling. When the Companions of the left seek refuge from the scorching fire and scalding water in the shade, just as people in this world flee from heat to find shade, they will find it to be a shade of the smoke of Hell, which is intensely black, and this is the interpretation given by Ibn Abbas, Mujahid, Ikrimah, Abu Salih, Qatadah, Alsuddi, and others. The shade of Hellfire is not cool nor beneficial, rather it is scorching for it is the smoke of the blazing Fire, and it brings no comfort for it torments those who seek shelter beneath it.
The Companions of the left incurred this punishment because they indulged in forbidden pleasures and pursued their own desires in the worldly life, paying no heed to what the Messengers of Allah brought them. And they used to persist in the great violation, which is associating partners with Allah according to Ibn Abbas, Mujahid, Ikrimah, Aldahhak, Qatadah, Alsuddi, Al-Hassan, Ibn Zayd, and others. So they had taken idols and rivals as lords besides Allah, yet they neither repented nor sought forgiveness. They used to deny the resurrection, rule out its occurrence, and rule out that Allah will bring them back to life after death, so they said Is it that when we have become dust and decayed bones in our graves after we die, Shall we truly be raised from them alive, just as we were before death?, and our forefathers as well?.
Thereupon, Allah commanded His Messenger (PBUH) to tell them that the former and the later peoples, are to be gathered together for the appointment of a known day, which is the day of resurrection, then indeed O you who have strayed from the path of guidance, and denied Allah's warnings and promises, you will have to eat from the trees of Zaqqum, which is unsightly in appearance and unpleasant in taste, and the Prophet (PBUH) said in narration of Ibn Abbas: "If only a drop of Zaqqum were to drip into the abode of world, it would spoil the people's livelihood, so How about the person for whom it is his food?" (Jami' Altirmidhi 2585), and you will have to fill with the Zaqqum your bellies, and to drink boiling water on top of it, and will drink as the drinking of the thirsty camels, so they will experience intense thirst when they eat the Zaqqum, then they drink what they believe will quench that thirst, only to find it is scalding, boiling water, and they drink it just as camels do. Ibn Abbas, Ikrimah, Qatada, Alsuddi, Aldahhak, and others said that "Al-heem" refers to thirsty camels that cannot be quenched due to a disease afflicting them. So they drink like camels afflicted with a disease that causes them to drink endlessly without ever being satisfied; likewise the Companions of Hellfire are never quenched by that scalding water. And everything Allah has described regarding the shelter, food, and drink they will find on the day of resurrection will be their livelihood and hospitality that Allah has prepared for them in Hellfire.
Allah Almighty says in the next six verses (57-62) "We have created you, so Why do you not believe?, Do you see what you put from semen?, Is it you who create it, or Are We the Creator?, We have decreed death among you, and We are not to be outdone, in that We will replace your likenesses, and produce you in that which you do not know, and you have already known the first creation, so Why do you not remember?", that is, Allah addresses those who deny the resurrection saying We have created you, so Why do you not believe?, so We created you O people when you were nothing and brought you into existence as human beings, so why do you not believe that the One who created you the first time is Able to resurrect you after your death and restore you from your graves to the state you were in before you died?, Is not the One who has the power to bring about the initial creation even more Capable by all means and greater certainty of bringing about the resurrection?. Have you considered the semen that you emit into the wombs of women, Is it you who create it, or Is Allah the Creator?, We have ordained death among you and We are not to be outdone, and none could overpower Us. Imam Al-Qurtubi said: This serves as an argument as the One who has the power to cause death also has the power to create, and if He has the power to create, He has the power to resurrect.
So no one can preempt Our decree concerning your life and death, and nothing advances your appointed time nor does anything delay it. And We are not to be outdone, in that We will replace you after your death with others of your own kind, and produce you in that which you do not know. Imam Ibn Katheer said regarding "And produce you in that which you do not know", it means in that you do not know of attributes and states, Imam Al-Qurtubi said: of forms and appearances, Al-Hassan said: it means We will transform you into apes and swine just as We did with peoples before you, it was also said: The meaning is that We will recreate you in forms different from those you had in this world; the believer will be beautified with a radiant white face while the disbeliever will be hideous with a blackened face., and it was also said: The meaning is that We will bring you into existence in a realm unknown to you and in a place unknown to you.
Then Allah says "And you have already known the first creation, so Why do you not remember?", so you know that Allah brought you into existence after you were nothing; He created you and endowed you with hearing, sight, and hearts, Why then do you not reflect and realize that the One who was Capable of the first creation is even more Capable of the other creation. Mujahid and others said: You have already known the first creation when you were created from a sperm-drop, then from a clinging clot, then from an embryonic lump, having previously been nothing. Qatada and Aldahhak said that the first creation refers to the creation of Adam, peace be upon Him, Qatadah further said: You will not ask anyone among creation without them telling you that Allah created Adam from clay.
Allah Almighty says in the next five verses (63-67) "And Do you see that which you sow?, Is it you who make it grow, or Are We the Grower?, if We willed, We could make it debris, and you would remain in wonder, indeed, we are in debt, rather, we have been deprived", that is, Allah sarcastically asks those who deny the resurrection whether it is they who cause the seeds they sow in the soil to sprout or it is Allah who makes them grow and flourish by His will; For the extent of their role is merely to begin the planting and sow the seeds, yet they lack the power to make them sprout or to harvest their crops and fruits at will. Imam Al-Qurtubi said: This is another argument, so if you acknowledge that bringing forth the stalk from the seed is not within your power, How can you deny the bringing forth of the dead from the earth and their resurrection?. Since Allah alone has the power to make seeds sprout, He is Capable of turning them into withered debris if He willed; in that event, they would wonder why the crop had turned into dry, broken stalks of no use for food, realizing then that they had been punished and deprived of the harvest that had sown with their own hands.
Allah Almighty says in the next three verses (68-70) "And Do you see the water that you drink?, Is it you who brought it down from the clouds, or Is it We who bring it down?, if We willed, we could make it bitter, so Why do you not give thanks?", that is, Allah sarcastically asks those who deny the resurrection whether it is they who send down the water they drink from the clouds or it is Allah who sends it down. Since Allah is Capable of sending water to the earth, He is also Capable of making it bitter and salty, useless for drinking or agriculture, Why then do they not give thanks to Allah for the blessing of fresh water that He has bestowed upon them?. Imam Al-Qurtubi said: This means since you acknowledge that Allah sends down the water, Why do you not thank Him by worshipping Him sincerely?, and Why do you deny His power to bring you back?.
Allah Almighty says in the next four verses (71-74) "And Do you see the fire that you ignite?, Is it you who originated its tree, or Are We the Originator?, We have made it a reminder and a benefit for the travelers, so Glorify the Name of your Lord, the Most Great", that is, Allah sarcastically asks those who deny the resurrection whether it is they who produce the tree from which they kindle the fire or it is Allah who produces it?. Allah has made the fire a reminder of the Fire of the Hereafter, and Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "Your fire is one of seventy parts of the Hellfire, someone asked O Allah's Messenger this fire would have been sufficient, He (PBUH) said it exceeds it by sixty-nine parts, each of which is equal in heat to it" (Sahih Albukhari 3265), likewise, Allah has made the fire beneficial for travelers crossing the desert, there is a dilemma, since fire benefits the travelers and the residents, so Why did Allah specifically mention the travelers in this verse?, in fact, Allah has mentioned a special type of fire that He made beneficial for travelers crossing the desert, as the Arabs used to extract fire from the trees of Al-Markh (Leptadenia) and Al-Afar (Buddleja), which grow in the desert, by rubbing two green branches from both trees together, so the sparks of fire would come out, and that is Allah's saying in Aya (80) of Surat Yaseen {The One who made for you fire from the green trees, then behold! You ignite from it}. Then Allah commanded His servants to Glorify Him saying "So Glorify the Name of your Lord, the Most Great", so Acknowledge Allah's power to create all things, and Declare Him free from the partners and inability to resurrect the dead that the polytheists attributed to Him.
Allah Almighty says in the next six verses (75-80) "So, I swear by the setting places of the stars, and indeed, it is surely a great oath, if you could know, indeed, it is a Noble Quran, in a Book, well-protected, none touch it except the purified ones, a revelation from the Lord of the worlds", that is, Allah swears by the setting places of the stars, characterizing this oath as a great to underscore a matter of equal magnitude, which is the Holy Quran, it is preserved in a Book with Allah, specifically the Preserved Tablet (Al-Lawh Al-Mahfouz) as mentioned in Surat Alburuj, Imam Ibn Katheer said: The intended meaning here is I swear by setting places of the stars, the matter is not as you claimed regarding the Quran, that it is magic or soothsaying, rather it is a Noble Quran. Ibn Abbas said regarding "The setting places of the stars": this refers to the stars of the Quran; For it descended all at once on the Night of Decree (Lailatu-Alqadr) from the highest heaven to the lowest heaven, and was subsequently revealed in parts over the course of following years. Mujahid and Qatadah said: it refers to the positions of the stars in the sky, Al-Hassan said: the phrase refers to the scattering of the stars on the day of resurrection, and Aldahhak said: It refers to the practice of the people of Pre-Islamic era (Aljahiliyah) who attributed receiving rain to the influence of a specific star or stellar phenomena (Naw'). Imam Al-Tabari said: the most correct view regarding this matter is that of those who state that the meaning is I swear by the places where the stars set in the sky; because the Arabic term Mawaqi' is the plural of Mawqi', a noun of place derived from the verb Waqa'a, so it is the most prevalent of its meanings.
Then Allah assures that the Holy Quran is saved from alternation and change, and it is untouched by any impurity such as dust or the like, and none touch it except the purified ones, and Al-Awfi reported from Ibn Abbas regarding "None touch it except the purified one", they are the Angels. And Anas, Mujahid, Ikrimah, Aldahhak, Alsuddi and others said the same. Ibn Zayd said: they are the Angels, Prophets, and Messengers who bring it down from Allah. It has been said that the Book refers to the Mushaf (copy of the Quran) that is in our hands. The scholars differed regarding the touching of Mushaf without ablution (Wudu'), the majority hold the view that touching it is prohibited, and this is the veiw of Ali, Ibn Mas'ud, Sa'd bin Abi Waqqas, Sa'id bin Zayd, Ata', Alzuhri, and a group of jurists including Malik and Alshafi'i, while Abu Hanifa said: There is no harm in touching it; nor did he forbid carrying it with something or touching it with a barrier. And Allah assures that the Noble Quran is a revelation from Allah, the Lord of the worlds, to His Messenger (PBUH).
Allah Almighty says in the next seven verses (81-87) "Then Is it to this statement that you are indifferent?, and make your provision that you deny?, then Why, when the soul reaches the throat, and you are at that time looking on, and We are nearer to him than you, but you do not see, then Why do you not, if you are not to be recompensed, bring it back, if you are truthful?", that is, Is it regarding this Quran that you are indifferent, so you speak leniently to those who deny it, colluding with them in their denial and disbelief?, and you make your thanks to Allah for His provision to you denial, and as narrated by Ibn Abbas: "There was a downpour during the life of the Messenger of Allah (PBUH), upon this Allah's Messenger (PBUH) observed Some people entered the morning with gratitude (to Allah) and some with ingratitude, those who entered with gratitude said This is the blessing of Allah, and those who entered with ingratitude said Such-and-such asterism was right, it was upon this that the verse was revealed "So, I swear by the setting places of the stars" till He recited "And make your provision that you deny?" (Sahih Muslim 73). Ibn Abbas said regarding the Phrase "And make your provision": This refers to their expression of gratitude for the rain and mercy that Allah has sent down upon them, as they would say we have received rain due to the rising of such-and-such star, and he stated that this constituted an act of ingratitude for the blessings that Allah has bestowed upon them. Imam Al-Qurtubi said: It is appropriate to use the term "Provision: Rizq" in place of "Gratitude: Shukr", because gratitude for provision entails an increase in it, thus, in this sense, gratitude itself becomes a form of provision.
And Allah says "Then Why, when the soul reaches the throat, and you are at that time looking on", So when the soul leaves the body at death and reaches the throat, and you look upon the deceased, yet you are powerless to do anything for him. And Allah says "And We are nearer to him than you, but you do not see" meaning Our Angels who take his soul in death are closer to him than you, but you do not see them, then Allah said "Then Why do you not, if you are not to be recompensed, bring it back, if you are truthful?", so if you are not to be held accountable or recompensed for your deeds, then Bring the soul, which has reached the throat to its original place within the body, if you are truthful in your claim that you will not be held accountable, resurrected, or recompensed.
Allah Almighty says in the next two verses (88,89) "And if he was of those brought near, then rest and provision and a garden of bliss", that is, Allah clarifies the categories of His creation at the time of death and resurrection: the first category is the Forerunners, those brought near to Allah. Imam Ibn Katheer: those brought near are the ones who performed obligatory and recommended acts, and abstained from forbidden and disliked acts, as well as some permissible ones. So Allah says "And if he was of those brought near", meaning if the deceased was of those whom Allah has drawn close to His presence in Paradise, then for Him there will be rest (Rawh), provision (Rayhan), and a garden of bliss. Ibn Abbas, Mujahid, Sa'id bin Jubair, and Muqatil interpret (Rayhan) as abundant provision, while others adopt the literal meaning of the word, suggesting that the soul departs within a fragrant plant (Basil), and this view held by Al-Hassan Al-Basri and Abu Al-Aliyah, and also favored by Imam Al-Tabari, and Qatadah said: It is the well-known aromatic herb (Basil). Imam Al-Tabari stated that the most correct interpretation of the verse is that it signifies mercy, forgiveness, and wholesome, delightful provision. And Abu Hurayrah narrated that the Prophet (PBUH) said: "Angels come to the dying person, and if the man was righteous, they say Come out, O good soul that was in a good body, Come out praiseworthy and Receive glad tidings of mercy and provision, and a Lord who is not angry, and this is repeated until it comes out" (Sunan Ibn Majah 4262).
Allah Almighty says in the next two verses (90,91) "And if he was of the Companions of the right, then peace for you that you are of the Companions of the right", that is, the second category is the Companions of the right, so if the deceased was of the Companions of the right, then peace for him that he is of the Companions of the right. Qatadah, Ibn Zayd, and Ikrimah said that the Angels bring them this glad tiding, saying to one of them "Peace be upon you", meaning no harm shall befall you, you are safe and secure; you are among the Companions of the right. Imam Al-Qurtubi stated that there are three opinions regarding the moment of this greeting of peace, First: the Angel of death greets the believer upon taking his soul in this world, a view held by Ibn Mas'ud and Aldahhak, Second: Munkar and Nakir greet the believer during the questioning in the grave, Third: the Angels greet the believer upon his resurrection on the day of Judgment before he even reaches them, Imam Al-Qurtubi further said: It is possible that the Angels greet him at these three stages, an honor upon honor, and Allah knows best.
Allah Almighty says in the next three verses (92-94) "But if he was one of the deniers, the astray, then hospitality of scalding water, and burning in the Hell", that is, the third category is the Companions of the left, so if the deceased is one of the deniers of the truth and astray from guidance, then hospitality of scalding water, heated to the peak of its intensity to serve as his drink, and burning in the Hell that engulfs him from all sides, so it is a hospitality in Hellfire and a taste of its various torments.
Allah Almighty says in the last two verses (95,96) "Indeed, this is the true certainty, so glorify the Name of your Lord, the Most Great", that is, Allah assures that what He has informed regarding Those brought near, the Companions of the right, and the Companions of the left is the absolute truth, admitting no doubt. Qatadah said regarding this verse: Allah will not leave any person without bringing them to certainty concerning this Quran; as for the believer, he attained certainty in this world and it benefited him on the day of resurrection, whereas the disbeliever attained certainty on the day of resurrection, at a time when such certainty is of no benefit to him. Then Allah commanded His servants to Glorify Him saying "So Glorify the Name of your Lord, the Most Great", and Abu Hurayrah reported that Allah's Messenger (PBUH) said: "Two are the expressions which are light on the tongue, but heavy in scale, dear to the Most Gracious: Glory to be Allah and praise be to Him: Subhana Allahi wa bi-hamdih, and Glory to be Allah, the Most Great: Subhana Allahi Al-Azeem" (Sahih Muslim 2694).