VERSES
96
PAGES
534-537

Name

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 Surah 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 fortunate 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.

Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

ﭑﭒﭓ

جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

Dr. Ghali

(This is) a recompense for whatever they were doing.

Pickthall

Reward for what they used to do.

Yusuf Ali

A Reward for the deeds of their past (life).

Shakir

A reward for what they used to do.

Muhsin Khan

A reward for what they used to do.

Sahih International

As reward for what they used to do.

لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا

Muhsin Khan

No Laghw (dirty, false, evil vain talk) will they hear therein, nor any sinful speech (like backbiting, etc.).

Shakir

They shall not hear therein vain or sinful discourse,

Pickthall

There hear they no vain speaking nor recrimination

Dr. Ghali

Therein they will not hear any idle talk, nor any cause for vice,

Sahih International

They will not hear therein ill speech or commission of sin -

Yusuf Ali

Not frivolity will they hear therein, nor any taint of ill,-

ﭿ

إِلَّا قِيلًا سَلَامًا سَلَامًا

Dr. Ghali

Except the blissful saying, "Peace! Peace!"

Yusuf Ali

Only the saying, "Peace! Peace".

Muhsin Khan

But only the saying of: Salam!, Salam! (greetings with peace) !

Shakir

Except the word peace, peace.

Sahih International

Only a saying: "Peace, peace."

Pickthall

(Naught) but the saying: Peace, (and again) Peace.

وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ

Sahih International

The companions of the right - what are the companions of the right?

Pickthall

And those on the right hand; what of those on the right hand?

Yusuf Ali

The Companions of the Right Hand,- what will be the Companions of the Right Hand?

Dr. Ghali

And the companions of the Right; what (will become) of the companions of the Right?

Muhsin Khan

And those on the Right Hand, Who will be those on the Right Hand?

Shakir

And the companions of the right hand; how happy are the companions of the right hand!

فِي سِدْرٍ مَّخْضُودٍ

Muhsin Khan

(They will be) among thornless lote-trees,

Dr. Ghali

They will be among thornless lote-trees,

Pickthall

Among thornless lote-trees

Sahih International

[They will be] among lote trees with thorns removed

Shakir

Amid thornless lote-trees,

Yusuf Ali

(They will be) among Lote-trees without thorns,

وَطَلْحٍ مَّنضُودٍ

Pickthall

And clustered plantains,

Muhsin Khan

Among Talh (banana-trees) with fruits piled one above another,

Yusuf Ali

Among Talh trees with flowers (or fruits) piled one above another,-

Dr. Ghali

And Talh, (It may mean banana or acacia, which are compacted) tiered (one on another),

Shakir

And banana-trees (with fruits), one above another.

Sahih International

And [banana] trees layered [with fruit]

وَظِلٍّ مَّمْدُودٍ

Pickthall

And spreading shade,

Sahih International

And shade extended

Muhsin Khan

In shade long-extended,

Shakir

And extended shade,

Dr. Ghali

And extended shade,

Yusuf Ali

In shade long-extended,

وَمَاءٍ مَّسْكُوبٍ

Sahih International

And water poured out

Yusuf Ali

By water flowing constantly,

Pickthall

And water gushing,

Shakir

And water flowing constantly,

Dr. Ghali

And outpoured water,

Muhsin Khan

By water flowing constantly,

وَفَاكِهَةٍ كَثِيرَةٍ

Dr. Ghali

And many (kinds) of fruit-

Pickthall

And fruit in plenty

Yusuf Ali

And fruit in abundance.

Muhsin Khan

And fruit in plenty,

Sahih International

And fruit, abundant [and varied],

Shakir

And abundant fruit,

لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ

Sahih International

Neither limited [to season] nor forbidden,

Shakir

Neither intercepted nor forbidden,

Pickthall

Neither out of reach nor yet forbidden,

Yusuf Ali

Whose season is not limited, nor (supply) forbidden,

Dr. Ghali

Neither out of season, (Literally: cut off) nor out of reach- (i.e., unending fruits, that are not forbidden).

Muhsin Khan

Whose season is not limited, and their supply will not be cut off,

Loading...