No. | Transliteration | English | Arabic |
---|---|---|---|
1. | Izaa waqa'atil waaqi'ah | When the Event inevitable cometh to pass, | إِذَا وَقَعَتِ الْوَاقِعَةُ |
2. | Laisa liwaq'atihaa kaazibah | Then will no (soul) entertain falsehood concerning its coming. | لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ |
3. | Khafidatur raafi'ah | (Many) will it bring low; (many) will it exalt; | خَافِضَةٌ رَافِعَةٌ |
4. | Izaa rujjatil ardu rajjaa | When the earth shall be shaken to its depths, | إِذَا رُجَّتِ الْأَرْضُ رَجًّا |
5. | Wa bussatil jibaalu bassaa | And the mountains shall be crumbled to atoms, | وَبُسَّتِ الْجِبَالُ بَسًّا |
6. | Fakaanat habaaa'am mumbassaa | Becoming dust scattered abroad, | فَكَانَتْ هَبَاءً مُنْبَثًّا |
7. | Wa kuntum azwaajan salaasah | And ye shall be sorted out into three classes. | وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً |
8. | Fa as haabul maimanati maaa as haabul maimanah | Then (there will be) the Companions of the Right Hand;- What will be the Companions of the Right Hand? | فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ |
9. | Wa as haabul mash'amati maaa as haabul mash'amah | And the Companions of the Left Hand,- what will be the Companions of the Left Hand? | وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ |
10. | Wassaabiqoonas saabiqoon | And those Foremost (in Faith) will be Foremost (in the Hereafter). | وَالسَّابِقُونَ السَّابِقُونَ |
11. | Ulaaa'ikal muqarraboon | These will be those Nearest to Allah: | أُولَٰئِكَ الْمُقَرَّبُونَ |
12. | Fee Jannaatin Na'eem | In Gardens of Bliss: | فِي جَنَّاتِ النَّعِيمِ |
13. | Sullatum minal awwaleen | A number of people from those of old, | ثُلَّةٌ مِنَ الْأَوَّلِينَ |
14. | Wa qaleelum minal aa khireen | And a few from those of later times. | وَقَلِيلٌ مِنَ الْآخِرِينَ |
15. | 'Alaa sururim mawdoonah | (They will be) on Thrones encrusted (with gold and precious stones), | عَلَىٰ سُرُرٍ مَوْضُونَةٍ |
16. | Muttaki'eena 'alaihaa mutaqabileen | Reclining on them, facing each other. | مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ |
17. | Yatoofu 'alaihim wildaa num mukhalladoon | Round about them will (serve) youths of perpetual (freshness), | يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ |
18. | Bi akwaabinw wa abaareeq, wa kaasim mim ma'een | With goblets, (shining) beakers, and cups (filled) out of clear-flowing fountains: | بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ |
19. | Laa yusadda'oona 'anhaa wa laa yunzifoon | No after-ache will they receive therefrom, nor will they suffer intoxication: | لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ |
20. | Wa faakihatim mimmaa yatakhaiyaroon | And with fruits, any that they may select: | وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ |
21. | Wa lahmi tairim mimmaa yashtahoon | And the flesh of fowls, any that they may desire. | وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ |
22. | Wa hoorun'een | And (there will be) Companions with beautiful, big, and lustrous eyes,- | وَحُورٌ عِينٌ |
23. | Ka amsaalil lu'lu'il maknoon | Like unto Pearls well-guarded. | كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ |
24. | Jazaaa'am bimaa kaanoo ya'maloon | A Reward for the deeds of their past (life). | جَزَاءً بِمَا كَانُوا يَعْمَلُونَ |
25. | Laa yasma'oona feehaa laghwanw wa laa taaseemaa | Not frivolity will they hear therein, nor any taint of ill,- | لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا |
26. | Illaa qeelan salaaman salaamaa | Only the saying, "Peace! Peace". | إِلَّا قِيلًا سَلَامًا سَلَامًا |
27. | Wa as haabul yameeni maaa as haabul Yameen | The Companions of the Right Hand,- what will be the Companions of the Right Hand? | وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ |
28. | Fee sidrim makhdood | (They will be) among Lote-trees without thorns, | فِي سِدْرٍ مَخْضُودٍ |
29. | Wa talhim mandood | Among Talh trees with flowers (or fruits) piled one above another,- | وَطَلْحٍ مَنْضُودٍ |
30. | Wa zillim mamdood | In shade long-extended, | وَظِلٍّ مَمْدُودٍ |
31. | Wa maaa'im maskoob | By water flowing constantly, | وَمَاءٍ مَسْكُوبٍ |
32. | Wa faakihatin kaseerah | And fruit in abundance. | وَفَاكِهَةٍ كَثِيرَةٍ |
33. | Laa maqtoo'atinw wa laa mamnoo'ah | Whose season is not limited, nor (supply) forbidden, | لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ |
34. | Wa furushim marfoo'ah | And on Thrones (of Dignity), raised high. | وَفُرُشٍ مَرْفُوعَةٍ |
35. | Innaaa anshaanaahunna inshaaa'aa | We have created (their Companions) of special creation. | إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً |
36. | Faja'alnaahunna abkaaraa | And made them virgin - pure (and undefiled), - | فَجَعَلْنَاهُنَّ أَبْكَارًا |
37. | 'Uruban atraabaa | Beloved (by nature), equal in age,- | عُرُبًا أَتْرَابًا |
38. | Li as haabil yameen | For the Companions of the Right Hand. | لِأَصْحَابِ الْيَمِينِ |
39. | Sullatum minal awwa leen | A (goodly) number from those of old, | ثُلَّةٌ مِنَ الْأَوَّلِينَ |
40. | Wa sullatum minal aakhireen | And a (goodly) number from those of later times. | وَثُلَّةٌ مِنَ الْآخِرِينَ |
41. | Wa as haabush shimaali maaa as haabush shimaal | The Companions of the Left Hand,- what will be the Companions of the Left Hand? | وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ |
42. | Fee samoominw wa hameem | (They will be) in the midst of a Fierce Blast of Fire and in Boiling Water, | فِي سَمُومٍ وَحَمِيمٍ |
43. | Wa zillim miny yahmoom | And in the shades of Black Smoke: | وَظِلٍّ مِنْ يَحْمُومٍ |
44. | Laa baaridinw wa laa kareem | Nothing (will there be) to refresh, nor to please: | لَا بَارِدٍ وَلَا كَرِيمٍ |
45. | Innahum kaanoo qabla zaalika mutrafeen | For that they were wont to be indulged, before that, in wealth (and luxury), | إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ |
46. | Wa kaanoo yusirroona 'alal hinsil 'azeem | And persisted obstinately in wickedness supreme! | وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ |
47. | Wa kaanoo yaqooloona a'izaa mitnaa wa kunnaa turaabanw wa izaaman'ainnaa lamab'oosoon | And they used to say, "What! when we die and become dust and bones, shall we then indeed be raised up again?- | وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ |
48. | Awa aabaaa'unal awwaloon | "(We) and our fathers of old?" | أَوَآبَاؤُنَا الْأَوَّلُونَ |
49. | Qul innal awwaleena wal aakhireen | Say: "Yea, those of old and those of later times, | قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ |
50. | Lamajmoo'oona ilaa meeqaati yawmim ma'loom | "All will certainly be gathered together for the meeting appointed for a Day well-known. | لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ |
51. | summa innakum ayyuhad daaalloonal mukazziboon | "Then will ye truly,- O ye that go wrong, and treat (Truth) as Falsehood!- | ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ |
52. | La aakiloona min shaja rim min zaqqoom | "Ye will surely taste of the Tree of Zaqqum. | لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ |
53. | Famaali'oona minhal butoon | "Then will ye fill your insides therewith, | فَمَالِئُونَ مِنْهَا الْبُطُونَ |
54. | Fashaariboona 'alaihi minal hameem | "And drink Boiling Water on top of it: | فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ |
55. | Fashaariboona shurbal heem | "Indeed ye shall drink like diseased camels raging with thirst!" | فَشَارِبُونَ شُرْبَ الْهِيمِ |
56. | Haazaa nuzuluhum yawmad deen | Such will be their entertainment on the Day of Requital! | هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ |
57. | Nahnu khalaqnaakum falaw laa tusaddiqoon | It is We Who have created you: why will ye not witness the Truth? | نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ |
58. | Afara'aytum maa tumnoon | Do ye then see?- The (human Seed) that ye throw out,- | أَفَرَأَيْتُمْ مَا تُمْنُونَ |
59. | 'A-antum takhluqoo nahooo am nahnul khaaliqoon | Is it ye who create it, or are We the Creators? | أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ |
60. | Nahnu qaddarnaa baina kumul mawta wa maa nahnu bimasbooqeen | We have decreed Death to be your common lot, and We are not to be frustrated | نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ |
61. | 'Alaaa an nubaddila amsaalakum wa nunshi'akum fee maa laa ta'lamoon | from changing your Forms and creating you (again) in (forms) that ye know not. | عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ |
62. | Wa laqad 'alimtumun nash atal oolaa falaw laa tazakkaroon | And ye certainly know already the first form of creation: why then do ye not celebrate His praises? | وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ |
63. | Afara'aytum maa tahrusoon | See ye the seed that ye sow in the ground? | أَفَرَأَيْتُمْ مَا تَحْرُثُونَ |
64. | 'A-antum tazra'oonahooo am nahnuz zaari'ooon | Is it ye that cause it to grow, or are We the Cause? | أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ |
65. | Law nashaaa'u laja'al naahu hutaaman fazaltum tafakkahoon | Were it Our Will, We could crumble it to dry powder, and ye would be left in wonderment, | لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ |
66. | Innaa lamughramoon | (Saying), "We are indeed left with debts (for nothing): | إِنَّا لَمُغْرَمُونَ |
67. | Bal nahnu mahroomoon | "Indeed are we shut out (of the fruits of our labour)" | بَلْ نَحْنُ مَحْرُومُونَ |
68. | Afara'aytumul maaa'allazee tashraboon | See ye the water which ye drink? | أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ |
69. | 'A-antum anzaltumoohu minal muzni am nahnul munziloon | Do ye bring it down (in rain) from the cloud or do We? | أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ |
70. | Law nashaaa'u ja'alnaahu ujaajan falaw laa tashkuroon | Were it Our Will, We could make it salt (and unpalatable): then why do ye not give thanks? | لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ |
71. | Afara'aytumun naaral latee tooroon | See ye the Fire which ye kindle? | أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ |
72. | 'A-antum anshaatum shajaratahaaa am nahnul munshi'oon | Is it ye who grow the tree which feeds the fire, or do We grow it? | أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ |
73. | Nahnu ja'alnaahaa tazkira tanw wa mataa'al lilmuqween | We have made it a memorial (of Our handiwork), and an article of comfort and convenience for the denizens of deserts. | نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ |
74. | Fasabbih bismi Rabbikal 'azeem | Then celebrate with praises the name of thy Lord, the Supreme! | فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ |
75. | Falaa uqsimu bimaawaa qi'innujoom | Furthermore I call to witness the setting of the Stars,- | فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ |
76. | Wa innahoo laqasamul lawta'lamoona'azeem | And that is indeed a mighty adjuration if ye but knew,- | وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ |
77. | Innahoo la quraanun kareem | That this is indeed a qur´an Most Honourable, | إِنَّهُ لَقُرْآنٌ كَرِيمٌ |
78. | Fee kitaabim maknoon | In Book well-guarded, | فِي كِتَابٍ مَكْنُونٍ |
79. | Laa yamassuhooo illal mutahharoon | Which none shall touch but those who are clean: | لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ |
80. | Tanzeelum mir Rabbil'aalameen | A Revelation from the Lord of the Worlds. | تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ |
81. | Afabihaazal hadeesi antum mudhinoon | Is it such a Message that ye would hold in light esteem? | أَفَبِهَٰذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ |
82. | Wa taj'aloona rizqakum annakum tukazziboon | And have ye made it your livelihood that ye should declare it false? | وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ |
83. | Falaw laaa izaa balaghatil hulqoom | Then why do ye not (intervene) when (the soul of the dying man) reaches the throat,- | فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ |
84. | Wa antum heena'izin tanzuroon | And ye the while (sit) looking on,- | وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ |
85. | Wa nahnu aqrabu ilaihi minkum wa laakil laa tubsiroon | But We are nearer to him than ye, and yet see not,- | وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ |
86. | Falaw laaa in kuntum ghaira madeeneen | Then why do ye not,- If you are exempt from (future) account,- | فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ |
87. | Tarji'oonahaaa in kuntum saadiqeen | Call back the soul, if ye are true (in the claim of independence)? | تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ |
88. | Fa ammaaa in kaana minal muqarrabeen | Thus, then, if he be of those Nearest to Allah, | فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ |
89. | Farawhunw wa raihaa nunw wa jannatu na'eem | (There is for him) Rest and Satisfaction, and a Garden of Delights. | فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ |
90. | Wa ammaaa in kaana min as haabil yameen | And if he be of the Companions of the Right Hand, | وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ |
91. | Fasalaamul laka min as haabil yameen | (For him is the salutation), "Peace be unto thee", from the Companions of the Right Hand. | فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ |
92. | Wa ammaaa in kaana minal mukazzibeenad daaalleen | And if he be of those who treat (Truth) as Falsehood, who go wrong, | وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ |
93. | Fanuzulum min hameem | For him is Entertainment with Boiling Water. | فَنُزُلٌ مِنْ حَمِيمٍ |
94. | Wa tasliyatu jaheem | And burning in Hell-Fire. | وَتَصْلِيَةُ جَحِيمٍ |
95. | Inna haaza lahuwa haqqul yaqeen | Verily, this is the Very Truth and Certainly. | إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ |
96. | Fasabbih bismi rabbikal 'azeem | So celebrate with praises the name of thy Lord, the Supreme. | فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ |
Recitation by Mishary Al-Alfasy
The Surah takes its name from the word al-waqi`ah of the very first verse.
Period of Revelation
According to the chronological
order that Hadrat Abdullah bin Abbas has given of the Surahs, first Surah Ta Ha
was sent down, then Al-Waqi'ah and then Ash-Shu`ara'(Suyuti: Al-Itqan). The same
sequence has been reported from Ikrimah (Baihaqi: Dala'il an Nubuwwat).
This is supported also by the story that Ibn Hisham has related from Ibn Ishaq
about the affirmation of the Faith by Hadrat Umar (may Allah be pleased with
him). It says that when Hadarat Umar entered his sister's house, Surah Ta Ha was
being recited. Hearing his voice the people of the house hid the pages of the
Qur'an. Hadrat Umar first seized his brother-in-law and then his sister rose in
defense of her husband, he hit her also and wounded her on the head. When Umar
saw blood on his sister, he was sorry for what he had done, and said to her:
"Show me the manuscript that you have concealed so that I may see what it
contains." The sister said: "You are unclean because of your polytheism: wa
anna-hu la yamassu-ha ill-at-tahir: "Only a clean person can touch it." So,
Hadrat Umar rose and washed himself, and then took up the manuscript to read it.
This shows that Sarah Al-Waqi'ah had been sent down by that time for it contains
the verse: La yamassu hu ill al mutahharun; and it had been established
historically that Hadrat Umar embraced Islam after the first migration to Habash,
in the fifth year of the Prophethood.
Theme and Subject Matter
Its
theme is the Hereafter, Tauhid and refutation of the Makkan disbelievers'
suspicions about the Qur'an. What they regarded as utterly incredible was that
Resurrection would ever take place, then the entire system of the earth and
heavens would be upset, and when all the dead would be resurrected and called to
account, after which the righteous would be admitted to Paradise and the wicked
cast into Hell. They regarded all this as imaginary, which could not possibly
happen in actual fact. In answer to this, it was said: "When the inevitable
event will take place, there will be none to belie its happening, nor will
anyone have the Power to avert it, nor prove it to, be an unreal happening. At
that time all peoples will be divided into three classes: (1) The foremost in
rank and position; (2) the common righteous people and (3) those who denied the
Hereafter and persisted in disbelief and polytheism and major sins till the
last." How these three classes of the people will be rewarded and punished has
been described in detail in vv. 7-56.
Then, in vv. 57-74 arguments have
been given, one after the other, to prove the truth of the two basic doctrines
of Islam, which the disbelievers were refusing to accept, viz. the doctrines of
Tauhid and the Hereafter. In these arguments, apart from every thing else that
exists in the earth and heavens, man's attention has been drawn to his own body
and to the food that he eats and to the water that he drinks and to the fire on
which he cooks his food, and he has been invited to ponder the question : What
right do you have to behave independently of, or serve any other than, the God
Whose creative power has brought you into being, and Whose provisions sustain
you And how can you entertain the idea that after having once brought you into
existence He has become so helpless and powerless that He cannot recreate you
once again even if he wills to?
Then, in vv. 75-82 their suspicions in
respect of the Qur'an have been refuted and they have been made to realize how
unfortunate they are that instead of deriving any benefit from the great blessing
that the Qur'an is, they are treating it with scant attention and have set only
this share of theirs in it that they deny it. If one seriously considers this
matchless argument that has been presented in two brief sentences about the
truth of the Qur'an, one will find in it the same kind of firm and stable system
as exists among the stars and planets of the Universe, and the same is the proof
of the fact that its Author is the same Being Who has created the Universe. Then
the disbelievers have been told that this Book is inscribed in that Writ of
Destiny which is beyond the reach of the creatures, as if to say "You think it
is brought down by the devils to Muhammad (peace and blessings of Allah be upon
him), whereas none but the pure angels has any access to the means by which it
reaches Muhammad (peace and blessings of Allah be upon him) from the well
guarded Tablet."
In conclusion, man has been warned, as if to say: "You
may brad and boast as you like and may shut your eyes to the truths in your
arrogance of independence, but death is enough to open your eyes. At death you
become helpless: you cannot save your own parents; you cannot save your
children; you cannot save your religious guided and beloved leaders. They all
die in front of your vary eyes while you look on helplessly. If there is no
supreme power ruling over you, and your this assumption is correct that you are
all in all in the world, and there is no God, then why don't you restore to the
dying person his soul?Just as you are helpless in this, so it is also beyond
your power to stop Allah from calling the people to account and mete out rewards
and punishments to them. You may or may not believe it, but every dying person
will surely see his own end after death. If he belongs to those nearest to God,
he will see the good end meant for them if he be from among the righteous, he
will see the end prepared for the righteous; and if he be from among the deniers
of the truth, he will see the end destined for the criminals.
Opening the discourse with this sentence by itself signifies that this is an
answer to the objections that were than being raised in the disbelievers
conferences against Resurrection. This was the time when the people of Makkah
had just begun to hear the invitation to Islam from the Holy Prophet Muhammad
(upon be Allah's peace and blessing). In it what seemed most astonishing and
remote from reason to them was that the entire system of the earth and heavens
would one day be overturned and then another world would be set up in which all
the dead, of the former and the latter generations, would be resurrected.
Bewildered they would ask: `This is just impossible ! Where will this earth,
these oceans, these mountains, this moon and sun go? How will the centuries-old
dead bodies rise up to life ? How can one in his senses believe that there will
be another life after death and there will be gardens of Paradise and the fire
of Hell ?" Such were the misgivings that were being expressed at that time
everywhere in Makkah. It was against this background that it was said: "When the
inevitable event happens, there shall be no one to belie it. "
In this
verse the word "wagi ah " (event) has been used for Resurrection, which nearly
means the same thing as the English word 'inevitable', signifying thereby that
it is something that must come to pass. Then, its happening has been described
by the word "waqi ah, " which is used for the sudden occurrence of a disaster.
Laisa li-waq'at-i-ha kadhibat-un can have two meanings:
(1) That it will
not be possible that its occurrence be averted, or stopped, or turned back; or,
in other words, there will be no power to make it appear as an unreal event; and
(2) that there will be no living being to tell the lie that the event has
not taken place.
2Literally: "that which causes (something or somebody j
to rise and to Fall. " Its one meaning can be that it will upset every order: it
will turn things up-side-down. Another meaning also can be that it will exalt
the lowly and bring low the high and mighty; that is, on its advent the decision
as to who is noble and who is ignoble among the people will be made on quite a
different basis. Those who posed as honorable people in the world, would become
contemptible and those who were considered contemptible would become honorable.
3That is, it will not be a local earthquake that may occur in a
restricted area, but it will shake the whole earth to its depths all of a
sudden, and it will experience a tremendous jolt and tremors all through.
4Although the address apparently is directed to the people to whom this
discourse was being recited, or who may read it or hear it read now, in fact the
entire mankind is its addressee. All human beings who have been born since the
first day of creation and will be born till the Day of Resurrection, will
ultimately he divided into three classes.
5The word maintanah in ashab
al-maimanah, in the original, stay have been derived from Yamin, which means the
right hand, and also from yumn, which means good omen. If it is taken to be
derived from yamin, ashab almaimanah would mean: `those of the right hand."
This, however, does not imply its lexical meaning, but it signifies the people
of exalted rank and position. The Arabs regarded the right hand as a symbol of
strength and eminence and honor, and therefore would seat a person whom they
wished to do honor, on the right hand, in the assemblies. And if it is taken as
derived from yumn, ashab almaimanah would mean fortunate and blessed people.
6The word mash 'amah in ashab al-mash'amah, in the original, is from shu'm
which means misfortune, ill-luck and bad omen; in Arabic the left hand also is
called shuma. The Arabs regarded shimal (the left hand) and shu'm (bad omen) as
synonyms, the left hand being a symbol of weakness and indignity. If a bird flew
left on the commencement of a journey, they would take it as a bad omen; if they
made a person sit on their left, it meant they regarded him as a weak man.
Therefore, ashab al-mash'amah implies ill-omened people, or those who would
suffer disgrace and ignominy, and would be made to stand on the left side in the
Court of Allah.
7Sabiqin (the Foremost) implies the people who excelled
others in virtue and love of the truth and in good works and responded to the
call of Allah and His Messenger before others. They were also in the forefront
in their response to the call for Jihad, for expending their wealth for the sake
of the needy and for public services, or for inviting others to virtue and
truth, in short, for spreading the good and wiping out evil and making
sacrifices and exerting themselves whenever there was need for it. On this very
basis, in the Hereafter too, they will be placed in the forefront.
Thus,
mankind, so to say, will be ranged in Allah's Court like this: On the right
hand, there will be the righteous, on the left the wicked, and in the forefront
(nearest in Divine Presence) the Sabiqin (the Foremost in Faith and good deeds).
According to a Hadith reported by ,Hadrat `A'ishah the Holy Prophet (upon whom
be Allah's peace) asked the people: "Do you know who, on the Day of
Resurrection, will he the first to be accommodated under the Divine Shade ?" The
people said Allah and His Messenger only had the best knowledge. Thereupon the
Holy Prophet replied: "Those who were such that when the Truth was presented
before them, they accepted it forthwith; when a right was asked of them, they
discharged it gracefully; and their decision in respect of others was the same
as in respect of their own selves." (Musnad Ahmad).
8The commentators
have differed as to who are implied by the former And the latter people '`
One group of them has expressed the view that the "former people" were the
communities that passed away since the time of the Prophet Adam (peace be upon
him) till the time of the Prophet Muhammad (upon whom be Allah's peace and
blessings), and the ¦people of the latter day" those who will have lived in the
world since the advent of the Holy Prophet till the Day of Resurrection.
Accordingly the verse would mean: "The number of the Sabqin (the Foremost in
Faith and good deeds) among the people who passed away during the thousands of
years before the advent of the Prophet Muhammad (upon whom be Allah's peace and
blessings) would be greater, and the number of those who would attain to the
rank of the Sabiqin among those people who have been born since the advent of
the Holy Prophet, or will be born till the Day of Resurrection, will be less. "
The second group says that the former and the latter in this verse imply the
former and the latter people of the Holy Prophet's own Ummah itself. That is, in
his Ummah the people belonging to the earliest period were the former among whom
the number of the Sabiqin will be greater, and the people of the later periods
are the latter among whom the number of the Sabiqin will be smaller.
The
third group holds the view that this- implies the former and the latter people
of every Prophet's own Ummah. That is, there will be numerous Sabiqin among the
earliest followers of every Prophet, but among his later followers their number
will decrease. The words of the verse bear all the three meanings, and possibly
all three ate implied, for there is no contradiction between them. Besides, they
give another meaning also and that too is cornet: every early period of a
Prophet's following the proportion of the Sabiqin in human population would be
greater and in the later period less, for the number of the workers of good and
right does not increase at the rate of increase of the human populations. They
may be more numerous as against the Sabiqin of the earliest period. but on the
whole their number as against the world population goes on becoming less and
less.
9This implies boys who will ever remain boys and stay young. Hadrat
'AIi and Hadrat Hasan Basri say that these will be those children of the people,
who died before reaching their maturity; therefore, they will neither have any
good works to their credit for which they may be rewarded, nor any evil deeds
for which they may be punished, But obviously, this could imply those people who
would not deserve Paradise. For, as for the true believers, about them Allah has
guaranteed in the Qur'an that their children will be joined with them in
Paradise (At-Tur: 21). This is also supported by the Hadith, which Abu Da'ud
Tayalisi, Tabarani and Bazzar have related on the authority of Hadrat Anas and
Hadrat Samurah bin Jundub, according to which the Holy Prophet (upon whom be
Allah's peace) said that the children of the polytheists will be attendants of
the people of Paradise. (For further explanation, see E.N. 26 of As-Saaffat,
E.N. 19 of At-tur).
10For explanation, see E. N . 27 of As-Saaffat, E. N
. 22 of Surah Muhammad, E. N. 18 of At-Tur.
11For explanation, see E.N.
17 of Surah At-tur.
12For explanation, see E.N.'s 28, 29 of As-Saaffat,
E.N. 42, of AdDukhan, E. N . 61 of Ar-Rahman.
13This is one of the major
blessings of Paradise, which has been mentioned at several places in the Qur'an,
viz. that in Paradise human ears will remain secure against idle and frivolous
talk, lying, backbiting slander, invective, boasting and bragging, taunts and
mockery, satire and sarcasm. It will not be a society of foul-mouthed, indecent
people who will throw mud at each other, but a society of noble and civilized
people free of such frivolities. A person who has been blessed with some decency
of manner and sense by Allah can very well feel what an agony it is in worldly
life a hope of deliverance from which has been given to man in Paradise.
14Some commentators and translators have taken the words, illa gilan
salam-an salama, to mean that in Paradise one will hear only the greeting of
'Peace, peace' on every side; the correct view, however, is that it implies
healthy and wholesome speech, i.e. such speech as may be free of the vices and
blemishes, faults and evils, that have been mentioned in the preceding sentence.
Here the word salam has been used nearly in the same sense as the English word
sane.
15That is, lote-trees without thorns on them. This will be a
superior kind of the lote-tree to be only found in Paradise, and its fruit
likewise will be much superior to that found in the world.
16The word !a
maqtu ah of the Text means: This fruit will neither be seasonal that its supply
may fail when the season is over, nor its production will cease as it happens in
a garden after its fruits has been picked. But in Paradise every kind of fruit
will remain available in abundance in every season and will continue to be
produced and supplied no matter how much of it is consumed. And la mamnu'ah
means that there will be no prohibition or hindrance in obtaining fruit as it is
in the gardens of the world, nor will it be out of reach because of thorns or
height.
17This signifies the virtuous women of the world, who will enter
Paradise on the basis of their faith and good works. Allah will make them young
no matter how aged they might have died in the world; will make them beautiful
whether or not they were beautiful in the world; and will make them virgins
whether they died virgins in the world or after bearing children. If their
husbands also entered Paradise with them, they would be joined with them,
otherwise Allah will wed them to another dweller in Paradise. This very
explanation of this verse has been reported from the Holy Prophet (upon whom be
peace) in several Ahadith. According to Shama il Tirmidhi, an old woman
requested the Holy Prophet to pray for her admission to Paradise. The Holy
Prophet replied: "No old woman will enter Paradise." Hearing this the woman went
back crying. Thereupon the Holy Prophet said to the people: "Tell her that she
will not enter Paradise as an old woman, for Allah says: `We shall create them
anew and make them virgins'." Ibn Abi Hatim has related, on the authority of
Hadrat Salamah bin Yazid, that he heard the Holy Prophet ( upon whom be peace)
explain this verse, thus: "This implies the women of the world; whether they
died virgins or married." Tabarani contains a lengthy tradition related from
Hadrat Umm Salamah according to which she asked the Holy Prophet the meaning of
the several references in the Qur'an to the women of Paradise. In answer, he
explained this very verse and said: "These are the women who died as aged and
decayed women, with sticky eyes and gray hair; alter this old age Allah will
again make them young and virgins." Hadrat Umm Salamah asked: "If a woman had
several husbands in the world, one after the other, to whom will she belong in
Paradise ?'' The Holy Prophet replied "She will he asked to make her own choice,
and she will choose the one who had the best moral character. She will say: O my
Lord, make me his wife, for he was the best in his conduct and dealings with me.
O Umm Salamah, good moral conduct has carried off all the good of this world and
the Hereafter." (For further explanation, see E.N. 51 of Surah Ar-Rahman).
18The word 'uruban is used for the best feminine qualities of the woman in
Arabic. This signifies a woman who is graceful and elegant, well-mannered and
eloquent, and brimful of feminine feelings, who loves her husband with all her
heart, and whose husband also loves her with all his heart.
19This can
have two meanings:
(1) That they will be of equal age with their
husbands; and
(2) that they will be of equal age among themselves; i.e.
all the women in Paradise will be of the same age and will eternally stay young.
Both these meanings may be correct at one and the same time, i.e. these
women may be of equal age among themselves and their husbands also may be made
of equal age with them. .According to a ,Hadith, "When the dwellers of Paradise
enter it, their bodies will be without hair, their mustaches will be just
appearing, but will yet he beardless, they will be handsome and
fair-complexioned, with sturdy bodies and collyrium- stained eyes; they will all
be 33 years of age." (Musnad Ahmad: Marwiyat Abi Hurairah). Almost the same
theme has been related in Tirmidhi by Hadrat Mu'adh bin Jabal and Hadrat Abu
Sa`id Khudri also.
20That is, "Their prosperity had an adverse effect on
them. Instead of being grateful to Allah Almighty, they had become deniers of
His blessings. Lost in pleasure-seeking they had forgotten God and persisted in
heinous sinning. "Heinous sinning" includes disbelief, polytheism and atheism as
well as every grave sin of morality and conduct."
21For the explanation
of zaqqum, sec E.N. 34 of As-Saaffat.
22The arguments from here to verse
74 provide the reasoning to prove both the doctrines of `Tauhid and of Hereafter
rationally. For it was there two basic doctrines of the Holy Prophet's teaching
that the people of Makkah were debating and objecting to at that time.
23That is, "Why don't you confine that We alone are your Lord and God and We
have the power to create you once again?"
24In this brief sentence a
very important question has been put before man. Apart from all other things in
the world, if man only considers as to how he himself has come into being, he
can then neither have any doubts left about the doctrine of Tauhid presented by
the Qur'an nor about its doctrine of the Hereafter. The process of man's own
creation starts when the male has conveyed his sperm to the womb of the female.
But the question is: Has the sperm by itself become endowed with the capability
of producing a child, and necessarily a human child ? Or, has it been created by
man himself, or, by another than God? And, is it in the power of the man, or of
the woman, or of another agency in the world, to cause conception by this sperm?
Then, who is responsible for the gradual formation and development of the fetus
in the mother's womb, its shaping and molding into a unique child, the provision
in a particular proportion of different mental and physical powers and qualities
in each child, so that it develops into a unique person, except One God? Has
another than God any role to play in this? Is it done by the parents themselves?
Or, by a doctor? Or, by the prophets of saints, who were themselves created in
this very way? Or, by the sun and the moon and the stars, which arc themselves
subject to a law? Or, by nature, which is devoid of any knowledge, wisdom, will
and authority? Then, is it also in the power of another than God to decide
whether the child is to be a boy or a girl? Whether it is to be beautiful or
ugly, strong or weak, blind and deaf and a cripple or sound bodied, intelligent
or stupid? Then, is it another than God who decides as to people of what
caliber, good or and are to be created in a particular nation at a particular
time, who would cause its rise or fall? If a person is not obdurate and
stubborn, he will himself realize that no rational answer can be given to these
questions on the basis of polytheism and atheism. Their rational answer is only
one and it is this Man is wholly and entirely the creation of God; and when the
truth is this, what right has this man, the creation of God, to claim freedom
and independence as against his Creator, or serve another beside Him?
As
it is for Tauhid, so it is with regard to the Hereafter too. Man is created from
a germ which cannot be seen without a powerful microscope. This gene combines in
the darkness of the mother's body with the ovum (female germ) which is like
itself an insignificant microscopic germ. Then by their combination a tiny
living cell comes into being, which is the starting-point of human life. This
cell also is too small to be seen without a microscope. Allah develops this
insignificant cell in the mother's womb for nine months or so into a living
human, and when its development and formation becomes complete, the mother's
body itself pushes it out to raise a storm in the world. All human beings have
been born into the world in this very way and are witnessing day and night this
phenomenon of the birth of human beings like themselves. After this, only a
foolish person could assert that the God Who is creating human beings in this
way today would not be able to create the human beings created by Himself in
some other way tomorrow.
25That is, "Like yow birth yow death too, is
under Our control. We decide as to who is to die in the mother's womb itself,
who is to die soon after birth, and who is to die at a later stage. No power in
the world can cause death to a person before the time appointed for his death by
Us, nor can keep him alive after it even for a moment. The dying ones die in big
hospitals even before the eyes of eminent doctors; and the doctors themselves
also die at their appointed time. Never bas anyone been able to know the time of
death in advance, nor has anyone been able to avert the approaching death, nor
to find out as to how and where and by what means will a certain person die."
26That is, "Just as We were not powerless to create you in your present form
and appearance, so also We are not powerless to change the method of your
creation and bring you into being in another form and shape with another set of
qualities and characteristics. Today the method We have adopted for your
creation is that conception takes place by your sperm then you arc gradually
form and developed in your mother's womb, and then you are brought out as a
child. This method of creation also has been devised by Us. But this is not the
only method apart from which We may not he knowing, or may not be able to adopt,
any other method. On the Day of Resurrection We can create you in the form of
the man of the same age at which you died. Today We have set one particular
measure for your sight and hearing and other faculties. But this is not the only
measure that We have for man, which We may not have the power to change. On the
Day of Resurrection We shall change it absolutely; so much so that you will be
able to see and hear things which you cannot see and cannot hear here. Today
your skin and your limbs and your eyes do not possess the power of speech. But,
it is We Who have given the tongue the power of speech; so We are not powerless
to cause your every limb and every part of the skin of yow body to speak by Our
command on the Day of Resurrection. Today you live up to a certain age and then
die. Your this living and dying also is controlled by a law ordained by Us.
Tomorrow We can make another law to control yow life under which you may never
die. Today you can endure punishment only to a certain extent: you cannot
survive if the punishment is increased beyond it. This rule also has been made
by Us. Tomorrow We can make another rule for you Under which you will be able to
suffer much severer punishments endlessly, and death would not come to you even
if you were given the severest torment. Today you cannot imagine that an old man
could return to youth, that he could never become ill, that a young man could
never be old, and, that he could stay young for ever and ever. But youth here
changes into old age according to the biological laws made by Us. Tomorrow We
can make some other laws for your life under which every old man may become
young as soon as he entered Paradise and stay young and healthy eternally.
27That is, "You already know how you were created in the first instance, how
the sperm was transferred from the loins of the father by which you came into
being, how you were nourished in the mother's womb, which was no less dark than
the grave, and formed into a living human being, how an insignificant speak was
developed and endowed with the heart and brain, eyes and ears, and hands and
feet, and how it was blessed with the wonderful faculties of intellect and
sense, knowledge and wisdom, workmanship and inventiveness, etc. Is this miracle
in any way less wonderful than raising the dead back to life ? And when you are
witnessing this wonderful miracle with your own eyes and are yourselves a living
evidence of it in the world, why don't you then learn the lesson that the same
God Who by His power is causing this miracle to take place day and night, can
also cause the miracle of life after death, Resurrection and Hell and Heaven to
take place by the same power?"
28The above question drew the people's
attention to the truth that they have been developed and nourished by Allah
Almighty and have come into being by His act of creation. Now this second
question draws their attention to this important truth that the provisions which
sustain them, are also created only by Allah for them, as if to say: "Just as in
your own creation human effort has nothing more to do than that your father may
cast the sperm in your mother, so in the supply of the provisions for you also
human effort has nothing more to do than that the farmer should sow the seed in
the soil. The land in which cultivation is done, was not made by you. The power
of growth to the soil was not granted by you. The substances in it that become
the means of your food are not provided by you. The seed that you sow is not
made capable for growth by you. The capability in every seed that from it should
sprout up the tree of the same species of whose seed it is, has not been created
by you. The process for changing this cultivation into blooming crops that is
working under the soil and of arranging the required kind of weather and air and
water above it does not owe anything in any way to your planning and skill. All
this is the manifestation of Allah's power and providence. Then, when you have
come into being only by His act of creation and are being sustained by His
provision, how can you then have the right to pose yourself as independent of
Him, or save another than Him as your deity?
Although apparently this
verse reasons out Tauhid, yet if one considers its theme a little more deeply,
one finds in it the argument for the Hereafter, too. The seed that is sown in
the soil is by itself dead, but when the farmer buries it under the soil, Allah
infuses it with plant life, which puts out sprouts and blooms into spring. Thus,
these countless bodies are rising from the dead in front of our eyes daily. Is
this miracle in any way loss wonderful so that a person may regard the other
wonderful miracle of the life hereafter, which is being foretold by the Qur'an,
as impossible?
29That is, "We have not only made arrangements of
satisfying your hunger, but also of satisfying your thirst, This water that is
even more essential for your life than bread has been arranged by Us, not by you
The seas in the earth have been created by Us. It is the heat of Our sun that
causes their water to evaporate, and it is Our winds that cause the vapors to
rise. Then it is by Our power and wisdom that the vapors collect and form into
clouds. Then, by Our command the clouds divide in a particular proportion and
spread over different regions of the earth so that the share of the water
appointed for a particular region, should reach it. And in the upper atmosphere
also We bring about the cool that causes the vapors to change back into water We
have not only brought you into being but are also busy making all these
arrangements for your sustenance without which you could not survive at all.
Then, when the fact is that you have come into being by Our act of creation, arc
eating Our provisions and drinking Our water, where from have you got the right
that you should pose to be independent of Us and serve another beside Us?"
30In this sentence an important manifestation of Allah's power and wisdom
has been pointed out. Among the wonderful properties that Allah has created in
water one property also is that no matter what different substances are
dissolved in water, when it changes into vapor under the effect of heat, it
leaves behind all adulterations and evaporates only with its original and actual
component elements. Had it not possessed this property the dissolved substances
also would have evaporated along with the water vapors. In this case the vapors
that arise from the oceans would have contained the sea salt, which would have
made the soil saline and uncultivable wherever it rained. Then, neither could
man have survived by drinking that water, nor could it help grow any vegetation.
Now, can a man possessed of any common sense claim that this wise property in
water has come about by itself under some blind and deaf law of nature? This
characteristic by virtue of which sweet, pure water is distilled from saltish
seas and falls as rain, and then serves as a source of water-supply and
irrigation in the form of rivers, canals, springs and wells, provides a clear
proof of the fact that the Providence has endowed water with this property
thoughtfully and deliberately for the purpose that it may become a means of
sustenance for His creatures. The creatures that could be sustained by salt
water were created by Him in the sea and there they flourish and multiply. But
the creatures that He created on the land and in the air, stood in need of sweet
water for their sustenance and before making arrangement of the rainfall for its
supply He created this property in water that at evaporation it should rise
clear and free of everything dissolved in it.
31In other words, "Why do
you commit this ingratitude in that some of you regard the rainfall as a favor
of the gods, and some others think that the rising of the clouds from the sea
and their raining as water is a natural cycle that is working by itself, and
still others, while acknowledging it as a mercy and blessing of God, do not
admit that God has any such right on them that they should bow to Him alone? How
is it that while you derive so much benefit from this great blessing of Allah,
in return you commit sins of disbelief and polytheism and disobedience of Him?"
32The tree here either implies the tree that supplies wood for lighting
a fire, or the trees of markh and 'afar, green sticks of which were struck one
against the other to produce sparks in ancient Arabia.
33Making the fire
"a means of remembrance" means; "The fire by virtue of its quality of being
kindled at, all times reminds man of his forgotten lesson that without it human
life could not be any different from animal life. Because of the fire only did
man learn to cook food for eating instead of eating it raw like the animals, and
then new and ever new avenues to industry and invention went on opening up
before him. Obviously, if God had not created the means of kindling the fire and
the substances that could be kindled, man's inventive potentialities would have
remained dormant. But the man has forgotten that his Creator is a wise
Sustainer, Who created him with human capabilities on the one hand, and on the
other, created such materials on the earth by which his these capabilities could
become active and operative. If he is not lost in Heedlessness, the fire alone
is enough to remind him of the favors and bounties of his Creator, which he is
so freely enjoying in the world."
34The word muqwin in the original has
been interpreted differently by the lexicographers. Some have taken it in the
meaning of the travelers who have halted in the desert, some in the meaning of a
hungry man, and some take it in the meaning of all those who derive benefit from
the fire, whether it is the benefit of cooking food or of light or of heat.
35That is, "Mention His blessed name and proclaim that He is free from and
far above the defects and faults and weaknesses that the pagans and polytheists
ascribe to Him, and which underlie every creed of disbelief and every argument
that is presented by the deniers of the Hereafter. "
36That is, "The
truth is not what you seem to think it is." Here, the use of the word la (nay)
before swearing an oath by the Qur'an's being Allah's Revelation by itself shows
that the oath has been sworn to refute certain objections that the disbelievers
wen raising with regard to the Qur'an.
37"The positions of the stars" :
the positions and phases and orbits of the stars and planets. The oath implies
that just as the system of the celestial bodies is firm and stable, so also is
this Divine Word firm and stable. The same God Who has coated that system has
also sent down this Word. Just as there exists perfect. consistency and harmony
among the countless stars and planets found in the countless galaxies of the
Universe, whereas apparently they seem to be scattered, so also this Book
presents a perfectly consistent, and systematic code of life in which detailed
guidance has been given, on the basis of belief, about morals, modes of worship,
civilization and culture, economic and social life, law and justice, peace and
war, in short, about every aspect of human life, and there is nothing out of
harmony with the other, whereas this system of thought has been expressed in
scattered verses and discourses given on different occasions. Then, just as the
system of the heavens set and planned by God is stable and unalterable, and does
not ever admit of the slightest variation, so also are the truths and
instructions given , in this Book stable and unalterable: no part of these can
be changed or displaced in any way.
38This implies the well-guarded
Tablet (leuh-mahfuz). For it the word Kitab maknun has been used, which means a
writing kept hidden, i.e. a writing that is inaccessible to all. The Qur'an's
having been inscribed in this well guarded Book means that before its being sent
down to the Holy Prophet (upon whom be Allah's peace) it lay inscribed in the
Divine Writ of Destiny in which three is no possibility of any alteration or
corruption taking place, for it is inaccessible to every kind of creation. The
Meaning of the Qur'an.
39This is a refutation of the accusation that the
disbelievers used to loud against the Qur'an. They regarded the Holy Prophet as
a sorcerer and asserted that he was being inspired with the Word by the jinn and
satans. An answer to it has been given at several places in the Qur'an, e.g. in
Surah Ash-Shu'ara', where it has been said: "This (lucid Book) has not beer
brought down by satans, nor does this work behoove them, nor arc they able to do
it. They have indeed been kept out of its hearing." (vv. 210-212). The same
theme has been expressed here, Saying: 'None but the purified can touch it."
That is to say "Not to speak of its being brought down by the satans, or its
being tampered within any way when it is being revealed, none but the pure
angels can come anywhere near it when it is being revealed from the well-guarded
Tablet (Lauh-mahfuz; : to the Prophet. " The word mutahharin has been used for
the angels in the sense that Allah has kept them free of every kind of impure
feeling and desire. This same commentary of this verse has been given by Anas
bin Malik, Ibn 'Abbas, Sa'id bin Jubair, 'Ikrimah, Mujahid, Qatadah, Abul
'Aliyah, Suddi, Dahhak and Ibn Zaid, and the same also fits in with the context.
For the context itself shows that after refuting the false concepts of the
Makkan disbelievers about Tauhid and the Hereafter, now their false accusations
against the Qur'an are being answered, and by swearing an oath by the positions
of the stars, it is being stated that the Qur'an is an exalted Book, which is
inscribed in the well-guarded Divine Writ, in which there is no possibility of
any interference by any creation, and it is revealed to the Prophet in such a
safe way that none but the pure angels can touch it.
Some commentators
have taken la in this verse in the sense of prohibition, and have interpreted
the verse to mean: "None who is unclean should touch it. " Although some other
commentators take la in the sense of negation and interpret the verse to mean:
"None but the clean and pure touch this Book," they express the opinion that
this negation is a prohibition in the same way as the Holy Prophet's saying is a
prohibition: "A Muslim is a brother of a Muslim: he does not treat him
unjustly." Although in it, it has been said that a Muslim does not treat the
other Muslim unjustly, you it enjoins that a Muslim is not to treat the other
Muslim unjustly. Likewise, although in this verse it has been state that none
but the clean and pure angels touch this Book, yet it enjoins that unless a
person is purified, he should not touch it.
The fact, however, is that
this commentary does not conform to the context of the verse. Independent of the
context, one may take this meaning from its words, but if considered in the
context in which the verse occurs, one does not sec any ground for saying that
"None is to touch this Book except the clean and purified people. " For the
addressees here are the disbelievers and they arc being told, as if to say:
`This Book has been sent down by Allah Lord of the worlds. Therefore, your
suspicion that the satans inspire the Prophet with it, is wrong. " What could be
the occasion here to enunciate the Shari'ah injunction that no one should touch
it without purification? The most that one could say in this regard is that
although this verse has not been sent down to enjoin this command, yet the
context points out that just as only the purified (mutahharin) can touch this
Book in the presence of Allah, so in the world also the people who at least
believe in its being Divine Word should avoid touching it in the impure and
unclean state.
The following are the traditions that bear upon this
subject:
(1) Imam Malik has related in Mu' atta this tradition on the
authority of 'Abdullah bin Abi Bakr Muhammad bin 'Amr bin Hazm: "The written
instructions that the Holy Prophet (upon whom be peace) had sent to the
Yarnanite chiefs by the hand of 'Amr bin Hazm contained this instruction also:
La yamass-ul Qur an a illa tahir-un. No one should touch the Qur'an except the
pure one." This same thing has been related by Abu Da'ud from Imam Zuhri in the
Traditions which are immediately traced to the Holy Prophet (marasil), saying
that the writing that he had seen with Abu Bakr Muhammad bin 'Amr bin Hazm
contained this instruction as well.
(2) The traditions from Hadrat 'Ali
in which he says: 'Nothing prevented the Holy Prophet of Allah from reciting the
Qur'an but the state of uncleanness due to sexual intercourse." (Abu Da'ud,
Nasa'i, Tirmidhi).
(3) The tradition of Ibn 'Umar in which he states:
"The Holy Messenger of Allah said: The menstruating woman and the one who is
unclean on account of sexual intercourse should not read any portion of the
Qur'an. " (Abu Da'ud. Tirmidhi).
(4) The tradition of Bukhari in which it
has been said that the letter which the Holy Prophet (upon whom be peace) sent
to Heraclius, the Roman emperor, also contained this verse of the Qur'an: Ya ahl
al-Kitab-i to 'alau ila kalimat-in sawaa'un bainana wa baina-kum .. .
The
views that have been related from the Holy Prophet's Companions and their
immediate followers are as follows:
Salman, the Persian, saw no harm in
reading the Qur'an without the ablutions, but even according to him touching the
Qur'an with the hand in this state was not permissible. The same also was the
view of Hadrat Sa`d bin Abi Waqqas and Hadrat 'Abdullah bin 'Umar. And Hadrat
Hasan Basri and Ibrahim Nakha'i also regarded touching the Qur'an with the hand
without the ablutions as disapproved, (AI-Jassas, Ahkam al-Qur an)). The same
has been reported from 'Ata', Ta'us, Sha'bi and Qasim bin Muhammad also. (Ibn
Qudamah, Al-Mughni). However, according to all of them, reading the Qur'an
without touching it with the hand, or reciting it from memory, was permissible
even without the ablutions.
Hadrat 'Umar, Hadrat 'Ali, Hadrat Hasan
Basri. Hadrat Ibrahim Nakha'i and Imam Zuhri regarded reading the Qur'an in the
state of uncleanness due to sexual intercourse and menstruation and bleeding
after childbirth as disapproved. But Ibn 'Abbas held the view, and the same also
was his practice, that one could recite from memory the portion of the Qur'an
that one usually recited as one's daily practice. When Hadrat Sa'id bin
al-Musayyab and Sa`id bin Jubair were asked about their view in this regard,
they replied: "Is not the Qur'an preserved in the memory of such a person ? What
then is the harm in reciting it ?" (AI-Mughni, .9l-Muhalla by Ibn Hazm).
The following are the viewpoints of the jurists on this subject:
The
Hanafi viewpoint has been explained by Imam `Ala-'uddin al-Kashani in his Bada I
as-Sana i, thus "lust as it is not permissible to offer the Prayer without the
ablutions, so also it is not permissible to touch the Qur'an without the
ablutions, However, if the Qur'an is in a cast or a cover, it may be touched. "
According to some jurists, the case or cover implies the binding, and according
to others, the bag or the envelope or the wrapper in which the Qur'an is kept
and can also be taken out. Likewise, the books of the commentary also should not
be touched without the ablutions, nor anything else in which a Qur'anic verse
may have been written. However, the books of Fiqh (Islamic Jurisprudence) may be
touched although preferably they too may not be touched without the ablutions,
for they also contain Qur'anic verses as part of argument and reasoning. Some
Hanafi jurists hold the opinion that only that part of the Qur'an where the Text
may have been written should not be touched without the ablutions. As for the
margins there is no harm in touching it, whether they are blank or contain notes
on the Text. The .correct thing, however, is that the margins also are a part of
the Book and touching them amounts to touching the Book. As for reading the
Qur'an, it is permissible without the ablutions. " In Fatawa 'Alamgiri children
have been made an exception from this rule. The Qur'an can be given in the
children's hand for teaching purposes whether they are in the state of ablutions
or not..
The Shafi'i viewpoint has been stated by Imam Nawawi in
Al-Minhaj, thus, "As it is for the Prayer and the circumambulation of the
Ka'bah, it is also forbidden to handle the Qur'an or to touch a leaf of it
without the ablutions. Likewise, it is also forbidden w touch the binding of the
Qur'an, and also a bag, or a bow containing the Qur'an, or a tablet on which a
part of the Qur'an may have been written for instructional purposes. However, it
is lawful to touch the baggage of a person containing the Qur'anic inscription.
A child may touch the Qur'an without the ablutions, and a person without
ablutions may turn over a leaf with a piece of wood, or something else, if he
wants to read the Qur'an.
The Maliki position as stated in Al-Fiqh
'alal-Madhahib al- Arbah is: They concur with the other jurists in this that the
state of ablutions is a prerequisite for touching the Qur'an, but in the matter
of imparting instruction in the Qur'an they make both the teacher and the taught
an exception from the rule, and allow even a menstruating woman to touch the
Qur'an if she is engaged in learning or teaching it. Ibn Qadamah has cited in
Al-Mughni this saying of Imam Malik: Although reading the Qur'an in the state of
uncleanness due to sexual intercourse is forbidden, the woman who is discharging
the menses is permitted to read it, for she would forget her recitations if
prohibited from reading the Qur'an for along time. The Hanbali viewpoint as
stated by Ibn Qadamah is as follows: In the state of uncleanness due to sexual
intercourse and menstruation and bleeding after childbirth it is not permissible
to read the Qur'an or any complete verse of it. However, it is permissible to
recite bismillah, al-hamdu-lillah, etc. for although these also are parts of one
or the other verse, their recitation does not amount to recitation of the
Qur'an. As for handling the Qur'an, it is not permissible in any case without
the ablutions. However, one is not forbidden to touch a letter, or a book of
Fiqh, or some other writing containing a Qur'anic verse. Likewise, one may
handle even without the ablutions, something that contains the Qur'an. The state
of ablutions is also no pre-requisite for .handling the books of exegesis.
Furthermore, if a person who is not in the state of ablutions is required to
handle the Qur'an under an immediate need, he may do so after purification with
the dust (tayammum). " AI-Fiqh `alal-Madhahib al- `Arabah contains this ruling
also of the Hanbali Fiqh: It is not right for the children to handle the Qur'an
without ablutions even when receiving instruction in it, and it is the duty of
their guardians to make them perform the ablutions before they give the Qur'an
to them.
The Zahiri viewpoint is that reading the Qur'an and handling it
is permissible under all conditions, whether one is without the ablutions, or
unclean due to sexual intercourse, or even if the woman is menstruating. Ibn
Hazm has discussed this question fully in Al-Muhalla (vol. 1, pp. 77-84) and
given arguments for the validity of this viewpoint and has concluded that none
of the conditions laid down by the jurists for reading the Qur'an and handling
it, is supported by the Qur'an and the Sunnah.
40Literally, idhan (from
which mudhinun of the Text is derived) means to treat something with contempt,
to deny its due importance, to regard it as unworthy of serious attention, to
hold it in light esteem.
41In his commentary of taj `aluna rizqa-kum,
Imam Razi has expressed the view that probably the word rizq here means
livelihood. Since the disbelieving Qaraish regarded the message of the Qur'an as
harmful to their economic interests and feared that if it succeeded it would
deprive them of their means of livelihood, the verse may also mean this: "You
have made the denial of this Qur'an a question of your economic interests, and
for you the question of the right and wrong is of no consequence; the only thing
of real importance in your sight is the bread for the sake of which you would
least hesitate to oppose the truth and adhere to the falsehood."
42Hadrat
`Uqbah bin `Amir Juhni relates that when this verse was sent down the Holy
Prophet (upon whom be Allah's peace) commanded that the people put it in their
ruku`, i.e. they should recite Subhana Rabbi -yal-`Azim in ruku ' position in
the Prayer. And when the verse Sabbih-ismi-Rabb-i- kal-A'la was Sent down, he
enjoined that they put it in their sajdah, i.e. they should recite Subhana
Rabb-i -yal-a na in sajdah. (Musnad Ahmad, Abu Da'ud, Ibn Majah, Ibn Hibban,
Hakim). This show that even the most minor details of the procedure enjoined by
the Holy Prophet (upon whom be Allah's peace) for the Prayer are derived from
the allusions given in the Qur'an.