Bismi Allahi arrahmani arraheem
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
1. إِذَا وَقَعَتِ الْوَاقِعَةُ
2. لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ
3. خَافِضَةٌ رَافِعَةٌ
4. إِذَا رُجَّتِ الْأَرْضُ رَجًّا
5. وَبُسَّتِ الْجِبَالُ بَسًّا
6. فَكَانَتْ هَبَاءً مُنْبَثًّا
7. وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً
8. فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ
9. وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ
10. وَالسَّابِقُونَ السَّابِقُونَ
11. أُولَٰئِكَ الْمُقَرَّبُونَ
12. فِي جَنَّاتِ النَّعِيمِ
13. ثُلَّةٌ مِنَ الْأَوَّلِينَ
14. وَقَلِيلٌ مِنَ الْآخِرِينَ
15. عَلَىٰ سُرُرٍ مَوْضُونَةٍ
16. مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ
17. يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ
18. بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ
19. لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ
20. وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ
21. وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ
22. وَحُورٌ عِينٌ
23. كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ
24. جَزَاءً بِمَا كَانُوا يَعْمَلُونَ
25. لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا
26. إِلَّا قِيلًا سَلَامًا سَلَامًا
27. وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ
28. فِي سِدْرٍ مَخْضُودٍ
29. وَطَلْحٍ مَنْضُودٍ
30. وَظِلٍّ مَمْدُودٍ
31. وَمَاءٍ مَسْكُوبٍ
32. وَفَاكِهَةٍ كَثِيرَةٍ
33. لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ
34. وَفُرُشٍ مَرْفُوعَةٍ
35. إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً
36. فَجَعَلْنَاهُنَّ أَبْكَارًا
37. عُرُبًا أَتْرَابًا
38. لِأَصْحَابِ الْيَمِينِ
39. ثُلَّةٌ مِنَ الْأَوَّلِينَ
40. وَثُلَّةٌ مِنَ الْآخِرِينَ
41. وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ
42. فِي سَمُومٍ وَحَمِيمٍ
43. وَظِلٍّ مِنْ يَحْمُومٍ
44. لَا بَارِدٍ وَلَا كَرِيمٍ
45. إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ
46. وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ
47. وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ
48. أَوَآبَاؤُنَا الْأَوَّلُونَ
49. قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ
50. لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ
51. ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ
52. لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ
53. فَمَالِئُونَ مِنْهَا الْبُطُونَ
54. فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ
55. فَشَارِبُونَ شُرْبَ الْهِيمِ
56. هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ
57. نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ
58. أَفَرَأَيْتُمْ مَا تُمْنُونَ
59. أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ
60. نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ
61. عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ
62. وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ
63. أَفَرَأَيْتُمْ مَا تَحْرُثُونَ
64. أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
65. لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ
66. إِنَّا لَمُغْرَمُونَ
67. بَلْ نَحْنُ مَحْرُومُونَ
68. أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ
69. أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ
70. لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ
71. أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ
72. أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ
73. نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ
74. فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
75. فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ
76. وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ
77. إِنَّهُ لَقُرْآنٌ كَرِيمٌ
78. فِي كِتَابٍ مَكْنُونٍ
79. لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
80. تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ
81. أَفَبِهَٰذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ
82. وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
83. فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ
84. وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ
85. وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ
86. فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ
87. تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ
88. فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ
89. فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ
90. وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ
91. فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ
92. وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ
93. فَنُزُلٌ مِنْ حَمِيمٍ
94. وَتَصْلِيَةُ جَحِيمٍ
95. إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ
96.
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
tafseer
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).
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.
- Transliteration: Bismillahir Rahmanir Rahim.
In the name of Allah, Most Gracious, Most Merciful.
- When the Event inevitable cometh to pass,
- Then will no (soul) entertain falsehood concerning its coming.
- (Many) will it bring low; (many) will it exalt;
- When the earth shall be shaken to its depths,
- And the mountains shall be crumbled to atoms,
- Becoming dust scattered abroad,
- And ye shall be sorted out into three classes.
- Then (there will be) the Companions of the Right Hand;- What will be the Companions of the Right Hand?
- And the Companions of the Left Hand,- what will be the Companions of the Left Hand?
- And those Foremost (in Faith) will be Foremost (in the Hereafter).
- These will be those Nearest to Allah:
- In Gardens of Bliss:
- A number of people from those of old,
- And a few from those of later times.
- (They will be) on Thrones encrusted (with gold and precious stones),
- Reclining on them, facing each other.
- Round about them will (serve) youths of perpetual (freshness),
- With goblets, (shining) beakers, and cups (filled) out of clear-flowing fountains
- No after-ache will they receive therefrom, nor will they suffer intoxication:
- And with fruits, any that they may select:
- And the flesh of fowls, any that they may desire.
- And (there will be) Companions with beautiful, big, and lustrous eyes,-
- Like unto Pearls well-guarded.
- A Reward for the deeds of their past (life).
- Not frivolity will they hear therein, nor any taint of ill,-
- Only the saying, "Peace! Peace".
- The Companions of the Right Hand,- what will be the Companions of the Right Hand?
- (They will be) among Lote-trees without thorns,
- Among Talh trees with flowers (or fruits) piled one above another,-
- In shade long-extended,
- By water flowing constantly,
- And fruit in abundance.
- Whose season is not limited, nor (supply) forbidden,
- And on Thrones (of Dignity), raised high.
- We have created (their Companions) of special creation.
- And made them virgin - pure (and undefiled), -
- Beloved (by nature), equal in age,-
- For the Companions of the Right Hand.
- A (goodly) number from those of old,
- And a (goodly) number from those of later times.
- The Companions of the Left Hand,- what will be the Companions of the Left Hand?
- (They will be) in the midst of a Fierce Blast of Fire and in Boiling Water,
- And in the shades of Black Smoke:
- Nothing (will there be) to refresh, nor to please:
- For that they were wont to be indulged, before that, in wealth (and luxury),
- And persisted obstinately in wickedness supreme!
- And they used to say, "What! when we die and become dust and bones, shall we then indeed be raised up again?-
- "(We) and our fathers of old?"
- Say: "Yea, those of old and those of later times,
- "All will certainly be gathered together for the meeting appointed for a Day well-known.
- "Then will ye truly,- O ye that go wrong, and treat (Truth) as Falsehood!-
- "Ye will surely taste of the Tree of Zaqqum.
- "Then will ye fill your insides therewith,
- "And drink Boiling Water on top of it:
- "Indeed ye shall drink like diseased camels raging with thirst!"
- Such will be their entertainment on the Day of Requital!
- It is We Who have created you: why will ye not witness the Truth?
- Do ye then see?- The (human Seed) that ye throw out,-
- Is it ye who create it, or are We the Creators?
- We have decreed Death to be your common lot, and We are not to be frustrated
- from changing your Forms and creating you (again) in (forms) that ye know not.
- And ye certainly know already the first form of creation: why then do ye not celebrate His praises?
- See ye the seed that ye sow in the ground?
- Is it ye that cause it to grow, or are We the Cause?
- Were it Our Will, We could crumble it to dry powder, and ye would be left in wonderment,
- (Saying), "We are indeed left with debts (for nothing):
- "Indeed are we shut out (of the fruits of our labour)"
- See ye the water which ye drink?
- Do ye bring it down (in rain) from the cloud or do We?
- Were it Our Will, We could make it salt (and unpalatable): then why do ye not give thanks?
- See ye the Fire which ye kindle?
- Is it ye who grow the tree which feeds the fire, or do We grow it?
- We have made it a memorial (of Our handiwork), and an article of comfort and convenience for the denizens of deserts.
- Then celebrate with praises the name of thy Lord, the Supreme!
- Furthermore I call to witness the setting of the Stars,-
- And that is indeed a mighty adjuration if ye but knew,-
- That this is indeed a qur´an Most Honourable,
- In Book well-guarded,
- Which none shall touch but those who are clean:
- A Revelation from the Lord of the Worlds.
- Is it such a Message that ye would hold in light esteem?
- And have ye made it your livelihood that ye should declare it false?
- Then why do ye not (intervene) when (the soul of the dying man) reaches the throat,-
- And ye the while (sit) looking on,-
- But We are nearer to him than ye, and yet see not,-
- Then why do ye not,- If you are exempt from (future) account,-
- Call back the soul, if ye are true (in the claim of independence)?
- Thus, then, if he be of those Nearest to Allah,
- (There is for him) Rest and Satisfaction, and a Garden of Delights.
- And if he be of the Companions of the Right Hand,
- (For him is the salutation), "Peace be unto thee", from the Companions of the Right Hand.
- And if he be of those who treat (Truth) as Falsehood, who go wrong,
- For him is Entertainment with Boiling Water.
- And burning in Hell-Fire.
- Verily, this is the Very Truth and Certainly.
- So celebrate with praises the name of thy Lord, the Supreme.
- Transliteration: Bismillahir Rahmanir Rahim.
- Izaa waqa'atil waaqi'ah
- Laisa liwaq'atihaa kaazibah
- Khafidatur raafi'ah
- Izaa rujjatil ardu rajjaa
- Wa bussatil jibaalu bassaa
- Fakaanat habaaa'am mumbassaa
- Wa kuntum azwaajan salaasah
- Fa as haabul maimanati maaa as haabul maimanah
- Wa as haabul mash'amati maaa as haabul mash'amah
- Wassaabiqoonas saabiqoon
- Ulaaa'ikal muqarraboon
- Fee Jannaatin Na'eem
- Sullatum minal awwaleen
- Wa qaleelum minal aa khireen
- 'Alaa sururim mawdoonah
- Muttaki'eena 'alaihaa mutaqabileen
- Yatoofu 'alaihim wildaa num mukhalladoon
- Bi akwaabinw wa abaareeq, wa kaasim mim ma'een
- Laa yusadda'oona 'anhaa wa laa yunzifoon
- Wa faakihatim mimmaa yatakhaiyaroon
- Wa lahmi tairim mimmaa yashtahoon
- Wa hoorun'een
- Ka amsaalil lu'lu'il maknoon
- Jazaaa'am bimaa kaanoo ya'maloon
- Laa yasma'oona feehaa laghwanw wa laa taaseemaa
- Illaa qeelan salaaman salaamaa
- Wa as haabul yameeni maaa as haabul Yameen
- Fee sidrim makhdood
- Wa talhim mandood
- Wa zillim mamdood
- Wa maaa'im maskoob
- Wa faakihatin kaseerah
- Laa maqtoo'atinw wa laa mamnoo'ah
- Wa furushim marfoo'ah
- Innaaa anshaanaahunna inshaaa'aa
- Faja'alnaahunna abkaaraa
- 'Uruban atraabaa
- Li as haabil yameen
- Sullatum minal awwa leen
- Wa sullatum minal aakhireen
- Wa as haabush shimaali maaa as haabush shimaal
- Fee samoominw wa hameem
- Wa zillim miny yahmoom
- Laa baaridinw wa laa kareem
- Innahum kaanoo qabla zaalika mutrafeen
- Wa kaanoo yusirroona 'alal hinsil 'azeem
- Wa kaanoo yaqooloona a'izaa mitnaa wa kunnaa turaabanw wa izaaman'ainnaa lamab'oosoon
- Awa aabaaa'unal awwaloon
- Qul innal awwaleena wal aakhireen
- Lamajmoo'oona ilaa meeqaati yawmim ma'loom
- summa innakum ayyuhad daaalloonal mukazziboon
- La aakiloona min shaja rim min zaqqoom
- Famaali'oona minhal butoon
- Fashaariboona 'alaihi minal hameem
- Fashaariboona shurbal heem
- Haazaa nuzuluhum yawmad deen
- Nahnu khalaqnaakum falaw laa tusaddiqoon
- Afara'aytum maa tumnoon
- 'A-antum takhluqoo nahooo am nahnul khaaliqoon
- Nahnu qaddarnaa baina kumul mawta wa maa nahnu bimasbooqeen
- 'Alaaa an nubaddila amsaalakum wa nunshi'akum fee maa laa ta'lamoon
- Wa laqad 'alimtumun nash atal oolaa falaw laa tazakkaroon
- Afara'aytum maa tahrusoon
- 'A-antum tazra'oonahooo am nahnuz zaari'ooon
- Law nashaaa'u laja'al naahu hutaaman fazaltum tafakkahoon
- Innaa lamughramoon
- Bal nahnu mahroomoon
- Afara'aytumul maaa'allazee tashraboon
- 'A-antum anzaltumoohu minal muzni am nahnul munziloon
- Law nashaaa'u ja'alnaahu ujaajan falaw laa tashkuroon
- Afara'aytumun naaral latee tooroon
- 'A-antum anshaatum shajaratahaaa am nahnul munshi'oon
- Nahnu ja'alnaahaa tazkira tanw wa mataa'al lilmuqween
- Fasabbih bismi Rabbikal 'azeem
- Falaa uqsimu bimaawaa qi'innujoom
- Wa innahoo laqasamul lawta'lamoona'azeem
- Innahoo la quraanun kareem
- Fee kitaabim maknoon
- Laa yamassuhooo illal mutahharoon
- Tanzeelum mir Rabbil'aalameen
- Afabihaazal hadeesi antum mudhinoon
- Wa taj'aloona rizqakum annakum tukazziboon
- Falaw laaa izaa balaghatil hulqoom
- Wa antum heena'izin tanzuroon
- Wa nahnu aqrabu ilaihi minkum wa laakil laa tubsiroon
- Falaw laaa in kuntum ghaira madeeneen
- Tarji'oonahaaa in kuntum saadiqeen
- Fa ammaaa in kaana minal muqarrabeen
- Farawhunw wa raihaa nunw wa jannatu na'eem
- Wa ammaaa in kaana min as haabil yameen
- Fasalaamul laka min as haabil yameen
- Wa ammaaa in kaana minal mukazzibeenad daaalleen
- Fanuzulum min hameem
- Wa tasliyatu jaheem
- Inna haaza lahuwa haqqul yaqeen
- Fasabbih bismi rabbikal 'azeem
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