Surah Waqiah Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202514704 words73.6 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Al-Waqiah

1. A-idhā mitnā wa kunnā turābā (أَإِذَا مِتْنَا وَكُنَّا تُرَابًا) – When we have died and become dust?

Linguistic Root & Etymology

This is a recurring rhetorical question of denial. A-idhā means “Is it that when…?” Mitnā means “we have died.” Kunnā turābā means “we have become dust.” The question expresses the materialist’s incredulity at the idea of being resurrected from a state of complete decomposition.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:47), this is quoted as the central argument of the deniers of the Hereafter. “And they used to say, ‘When we have died and become dust and bones, are we indeed to be resurrected?'” The commentators explain that this is their primary “proof” against the afterlife. Their argument is based entirely on their limited empirical observation of the world: they see that bodies decay and turn to dust, and they cannot conceive of any power that could reverse this process. It is a statement of profound skepticism based on a purely materialistic worldview.

Thematic Context

This connects to the surah’s central theme of arguing for the certainty of the resurrection. The surah directly quotes the argument of the deniers in order to systematically refute it. The subsequent verses, which use the analogies of the creation of man from a sperm-drop, the growth of crops, the sending of rain, and the creation of fire, are all a direct and powerful answer to this very question. The theme is the contrast between the limited human observation and the infinite power of the Creator.

Modern & Comparative Lens

The question “What happens after we turn to dust?” is the ultimate existential question that has preoccupied human beings in all cultures and at all times. This verse is a concise and powerful articulation of the classic materialist and skeptical position. The surah’s response is a classic theological one: it argues from the “first creation” that the power that could bring life from inanimate matter in the first place is surely capable of doing so a second time.

Practical Reflection & Application

This verse encourages us to move beyond a purely superficial and materialistic view of existence. The practical application is to strengthen our own conviction in the resurrection by reflecting on the powerful counter-arguments that God Himself provides in the surah. By reflecting on the miracle of our own creation and the signs in the natural world, we can transform this question from one of doubt into one that is answered with the certainty of faith.

2. Abārīq (أَبَارِيق) – Pitchers

Linguistic Root & Etymology

Abārīq is the plural of ibrīq, an Arabicized word of Persian origin, which refers to a pitcher or a ewer, typically one with a spout and a handle, used for pouring drinks.

Classical Exegesis (Tafsir)

In the description of the delights of Paradise in Surah Al-Waqi’ah (56:18), the immortal youths are described as circulating among the believers with “goblets (akwāb), pitchers (abārīq), and a cup from a flowing spring.” The commentators explain that this is a depiction of the luxurious and honored manner in which the people of Paradise will be served. The mention of these specific types of beautiful drinking vessels is a detail designed to convey a sense of a royal and magnificent banquet.

Thematic Context

This connects to the theme of the detailed and sensory nature of the rewards of Paradise. The surah does not just speak of a vague “bliss,” but paints a vivid picture with specific, appealing details. The mention of “pitchers” is part of this rich tapestry, designed to make the experience of Paradise more tangible and to create a sense of yearning for its pleasures.

Modern & Comparative Lens

The imagery of a heavenly feast with beautiful cups and pitchers is a common archetype of paradise in many cultures. It is a symbol of abundance, hospitality, and joyful celebration. The Qur’an uses this familiar imagery to convey the idea of a perfected and eternal state of blissful communion.

Practical Reflection & Application

This verse, in its beautiful description of the vessels of Paradise, is a reminder of the immense generosity of our Lord. The practical application is to be grateful for the simple vessels we use for our food and drink in this life, seeing them as a humble blessing. It can also motivate us to strive for the deeds that will make us worthy of being served from the magnificent “pitchers” of Paradise in the next.

3. Abkārā (أَبْكَارًا) – Virgins

Linguistic Root & Etymology

Abkār is the plural of bikr (root: B-K-R (ب-ك-ر)), which means a virgin, someone who has not had sexual intercourse.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:36), this is a description of the female companions of Paradise. After stating that God has brought them forth in a “special creation,” the verse says, “And We made them virgins.” The commentators explain that this is a sign of their perfect and pristine nature. Whether they were the righteous women of this world who have been recreated or the companions created in Paradise, they will be in this state of ultimate purity. This is a sign of the honor and the unique, pristine nature of the reward prepared for the believers.

Thematic Context

This connects to the theme of the perfected and purified nature of the joys of Paradise. The surah presents Paradise as a realm of ultimate purity, free from the imperfections of the worldly life. The purity of the companions of Paradise is a symbol of the overall purity of the abode itself. It is a reward that is fresh, new, and perfectly suited to its righteous inhabitant.

Modern & Comparative Lens

The emphasis on virginity as a symbol of purity and a prized quality is a feature of many traditional cultures. The Qur’an uses this familiar cultural symbol to convey the idea of a reward that is perfect, pristine, and unspoiled. It is a metaphor for a state of being that is completely new and untouched by any previous imperfection.

Practical Reflection & Application

The description of the purity of the rewards of Paradise should motivate us to strive for purity in our own lives. The practical application is to cultivate the virtue of chastity and modesty (ḥayāʾ). By guarding our own purity in this life and avoiding what is forbidden, we hope to be worthy of the pure and perfect companionship that is promised in the next.

4. Aṣḥāb al-maymanah (أَصْحَابُ الْمَيْمَنَةِ) – The Companions of the Right

Linguistic Root & Etymology

Aṣḥāb means companions. Al-Maymanah (root: Y-M-N (ي-م-ن)) is derived from yamīn (the right hand) and yumn (good fortune). The phrase means “The Companions of the Right” or “The Companions of Good Fortune.”

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:8), this is the first of the three groups that humanity will be sorted into on the Day of Judgment. The commentators explain that these are the righteous believers, the general mass of the people of Paradise. They are called the “Companions of the Right” because they will receive their book of deeds in their right hand, a sign of their success and salvation. Their name also signifies their state of blessedness and good fortune.

Thematic Context

This is a central part of the surah’s theme of the final sorting of humanity. The surah’s primary purpose is to describe the state of the three distinct groups. The “Companions of the Right” are the first group to be described in detail, and their blissful state in the “gardens of bliss” is a powerful motivation for the listener to strive to be among them.

Modern & Comparative Lens

The use of “right” and “left” to symbolize good and evil, or salvation and damnation, is a powerful and near-universal archetype found in many cultures and religious traditions (e.g., the “sheep and the goats” in the Gospel of Matthew). The Qur’anic terminology is rich and multi-layered, as “right” signifies not just a direction, but also righteousness, strength, and good fortune.

Practical Reflection & Application

This verse encourages us to strive to be among the “Companions of the Right.” The surah itself provides a detailed description of their character and their reward. The practical application is to live a life of faith and righteous deeds, with the specific intention and prayer that on the Day of Judgment, we will be among those who are honored by receiving our record in our right hand and are welcomed into the company of the fortunate.

5. Aṣḥāb al-mashʾamah (أَصْحَابُ الْمَشْأَمَةِ) – The Companions of the Left

Linguistic Root & Etymology

Aṣḥāb means companions. Al-Mashʾamah (root: SH-A-M (ش-أ-م)) is derived from shimāl (the left hand) and shuʾm (bad omen or misfortune). The phrase means “The Companions of the Left” or “The Companions of Misfortune.”

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:9), this is the second of the three groups that humanity will be sorted into. The commentators explain that these are the disbelievers and the wicked. They are called the “Companions of the Left” because they will receive their book of deeds in their left hand (or from behind their backs), a sign of their disgrace and condemnation. Their name also signifies their state of wretchedness and ill fortune.

Thematic Context

This is a central part of the surah’s theme of the final sorting. The “Companions of the Left” are the direct counterpart to the “Companions of the Right.” The surah provides a detailed and terrifying description of their punishment—in the midst of a “scorching fire and scalding water”—which stands in stark contrast to the bliss of the people of Paradise. This contrast is the primary rhetorical tool of the surah.

Modern & Comparative Lens

The use of “left” to symbolize the sinister or the unfortunate is a common archetype in many cultures. The Qur’an uses this powerful symbolic language to create a vivid and memorable image of the state of the damned. The description of their fate is a powerful warning about the ultimate consequences of a life lived in denial of the truth.

Practical Reflection & Application

This verse is a powerful warning. The practical application is to flee from the beliefs and the actions that would cause one to be placed among the “Companions of the Left.” This means avoiding disbelief, arrogance, and the heedless pursuit of luxury that the surah identifies as the characteristics of this group. It is a call to choose our companions and our destiny wisely in this life.

6. Azwājan thalāthah (أَزْوَاجًا ثَلَاثَةً) – Three kinds

Linguistic Root & Etymology

Azwāj is the plural of zawj, a pair, a mate, or a kind/category. Thalāthah is the number “three.”

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:7), the surah declares that on the Day of Judgment, “you will be of three kinds.” The commentators explain that this is the great and final sorting of all of humanity. They will be divided into three distinct and separate categories based on their faith and deeds in this life: The Companions of the Right, the Companions of the Left, and the Foremost, the Foremost. The rest of the surah is a detailed exposition of the characteristics and the final destination of each of these three “kinds.”

Thematic Context

This is the central organizing principle of the entire surah. The surah’s primary purpose is to detail this final, tripartite division of humanity. This theme of sorting is a powerful one, as it forces the listener to ask themselves, “Which of these three groups do I belong to? Which one do I want to belong to?” The surah is not just a description; it is a call to self-evaluation and to a choice.

Modern & Comparative Lens

Most eschatological systems present a binary outcome (saved/damned). The Qur’an’s three-part division, which is most explicitly detailed in this surah, is a more nuanced one. It creates a special, elite category for the “Foremost” (al-Sābiqūn), who are not just righteous, but are the leaders and the pioneers in faith. This creates a spiritual hierarchy of excellence that serves as a powerful motivation for the believers to not just be content with salvation, but to strive for the highest possible station.

Practical Reflection & Application

This verse encourages us to reflect on our own spiritual standing and to have high aspirations. The practical application is to not just aim to be among the “Companions of the Right,” but to strive to be among the “Foremost.” This means being a leader in good deeds, being quick to respond to the call of God, and being a pioneer in the cause of truth and justice in our own time and place.

7. Bussat al-jibālu bassā (وَبُسَّتِ الْجِبَالُ بَسًّا) – And the mountains are crushed to powder

Linguistic Root & Etymology

Bussat (root: B-S-S (б-с-с)) means to be crumbled, crushed, or ground into a fine powder. Al-Jibāl are the mountains. Bassā is the verbal noun, for emphasis.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:5), this is the second of the great cataclysmic events that will occur when the “Inevitable Event” takes place. The commentators explain that the mountains, the ultimate symbols of stability and permanence on earth, will be completely annihilated. They will be crushed and ground down until they become like scattered dust. This is a sign of the complete and utter dissolution of the physical world as we know it.

Thematic Context

This connects to the surah’s theme of the awesome and world-altering power of the Day of Judgment. The surah opens by stating that the event is a “reality,” and these verses provide the physical proof of that. The destruction of the mountains is a powerful image designed to shake the listener’s sense of security in the stability of the physical world. If the mountains can be turned to dust, then what of the feeble human being?

Modern & Comparative Lens

The image of “moving mountains” is a universal symbol of an impossible or world-altering event. The Qur’an’s description is even more powerful: the mountains are not just moved, they are completely pulverized. This is a powerful literary and theological image of “de-creation,” the process by which the current cosmic order is dismantled to make way for the new creation of the Hereafter.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of everything in this created world. It is a powerful cure for our attachment to the physical world. The practical application is to not place our ultimate trust or our sense of security in any created thing, but to place it only in the Creator of the mountains, who is the only eternal and unchanging reality. It is a call to build our lives on a foundation that cannot be “crushed to powder.”

8. Ḍāllūn al-mukadhdhibūn (الضَّالُّونَ الْمُكَذِّبُون) – The straying deniers

Linguistic Root & Etymology

Al-Ḍāllūn (root: Ḍ-L-L (д-л-л)) are those who are astray or lost. Al-Mukadhdhibūn (root: K-DH-B (к-д-б)) are those who deny the truth.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:51), this is the title given to the Companions of the Left. “Then indeed you, O you straying deniers, will be eating from trees of Zaqqum.” The commentators explain that this is a precise diagnosis of their state. They are “straying” because they have lost the straight path of guidance. And they are “deniers” because this straying is a result of their active and willful rejection of the truth that was sent to them. The two qualities are linked: their denial leads to their straying.

Thematic Context

This connects to the surah’s theme of the characteristics of the three groups. The surah provides a clear and damning label for the people of Hell. They are not just “mistaken”; they are actively “denying” and are consequently “lost.” This serves as a powerful warning and a clear definition of the path that leads to ruin. The theme is one of clarity: the qualities of the damned are made perfectly clear so that they can be avoided.

Modern & Comparative Lens

The combination of “straying” and “denying” is a powerful psychological and spiritual diagnosis. It suggests that a life of denial is not a state of freedom, but a state of being fundamentally “lost.” It is a rejection of the map (the revelation) which can only lead to a state of aimless wandering in the wilderness of falsehood. This is a timeless critique of a life lived without a transcendent moral compass.

Practical Reflection & Application

This verse is a powerful warning. We must pray to God to protect us from both of these states. The practical application is to be among those who are “guided” and “affirming” of the truth, not those who are “straying” and “denying.” This requires a conscious and active choice. We must choose to accept the guidance that has come to us and to walk the straight path, lest we become among the “straying deniers.”

9. Fa-sabbiḥ bi-smi Rabbika al-ʿaẓīm (فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ) – So exalt the name of your Lord, the Most Great

Linguistic Root & Etymology

Fa-sabbiḥ is a command to glorify or exalt. Bi-smi is “with the name of.” Rabbika al-ʿAẓīm is “your Lord, the Most Great.”

Classical Exegesis (Tafsir)

This powerful command appears twice in Surah Al-Waqi’ah, concluding two of its major sections (56:74, 96). After presenting the undeniable proofs of God’s power in creation (bringing forth life, crops, water, and fire), the surah commands, “So exalt the name of your Lord, the Most Great.” The commentators explain that this is the only logical and natural response to reflecting on these magnificent signs. The greatness of the creation points to the greatness of the Creator, and the proper response to this realization is to glorify His name.

Thematic Context

This connects to the theme of the purpose of the divine signs. The surah is not just a scientific or descriptive text; it is a call to worship. The signs are presented for a specific purpose: to lead the human heart to the glorification (tasbīḥ) of its Lord. The command to “exalt His name” is the practical culmination of the entire argument from creation. It is the call to move from reflection to action, from contemplation to worship.

Modern & Comparative Lens

The act of “praise” or “glorification” as the proper response to the awe-inspiring nature of the cosmos is a central element of the religious experience. This verse is a direct command to do so. It is a call to not just be a passive observer of the universe’s wonders, but to be an active participant in the cosmic symphony of praise. The attribute “the Most Great” (al-ʿAẓīm) is the perfect conclusion to a discourse on the magnificent scale of creation.

Practical Reflection & Application

This verse gives us a simple and powerful practice for our daily lives. The practical application is that whenever we witness a sign of God’s power or beauty—whether in nature, in our own lives, or in the verses of the Qur’an—our immediate response should be to say, “Subḥāna Rabbī al-ʿAẓīm” (Glory be to my Lord, the Most Great). This simple phrase, which we also say in the bowing (rukūʿ) of our prayers, is the perfect expression of a heart that is in a state of awe and submission to its Creator.

10. Furushin marfūʿah (وَفُرُشٍ مَّرْفُوعَةٍ) – And couches raised high

Linguistic Root & Etymology

Furush is the plural of firāsh, a bed, a couch, or that which is spread out to lie upon. Marfūʿah (root: R-F-ʿ (р-ф-ъ)) is a passive participle meaning raised high or elevated.

Classical Exegesis (Tafsir)

In the description of the blessings for the Companions of the Right in Surah Al-Waqi’ah (56:34), this is one of the comforts of Paradise. “And [they will be on] couches raised high.” The commentators explain that this is a sign of their honored and elevated status. Their resting places are not on the ground, but are raised high, signifying their dignity. It is also a literal description of the luxurious and lofty couches upon which they will recline in a state of perfect comfort and bliss.

Thematic Context

This connects to the surah’s theme of the detailed and sensory nature of the rewards of Paradise. The surah provides these tangible details to make the reward more appealing and to create a stronger motivation. The “raised couches” are a symbol of a life of honor, rest, and security, a direct and beautiful contrast to the struggles and the anxieties of the worldly life.

Modern & Comparative Lens

A “raised” or elevated seat (a throne, a dais) is a universal symbol of honor and high status. The Qur’an uses this familiar symbol to convey the honored status of the righteous in the Hereafter. It is part of a rich tapestry of imagery that portrays Paradise as a royal and magnificent abode, where the humble believers of this world are treated as its honored kings and queens.

Practical Reflection & Application

This verse, in its description of the comforts of Paradise, can be a source of motivation for us to be patient with the hardships of this life. The practical application is to strive for the deeds that will make us worthy of this honored and “elevated” rest. It is a reminder that by humbling ourselves for God in this life, we hope to be “raised high” by Him in the next.

11. Habāʾan munbaththā (هَبَاءً مُّنبَثًّا) – Scattered dust

Linguistic Root & Etymology

Habāʾ refers to fine, floating dust motes, like those seen in a sunbeam. Munbaththā (root: B-TH-TH (б-th-th)) is a passive participle meaning scattered, dispersed, or spread out.

Classical Exegesis (Tafsir)

This is the final state of the mountains on the Day of Judgment, as described in Surah Al-Waqi’ah (56:6). “And the mountains are crushed to powder, becoming scattered dust.” The commentators explain that this is the final stage of their annihilation. After being crushed, they will be turned into nothing more than fine, weightless dust motes, scattered by the events of that Day. It is an image of their complete and total dematerialization.

Thematic Context

This connects to the theme of the utter transformation of the physical world on the Day of Judgment. The surah emphasizes that the world as we know it will be completely undone. The mountains, the ultimate symbols of solidity and permanence, being turned into “scattered dust” is the most powerful possible image of this cosmic dissolution. It is the ultimate proof that only the Creator is permanent; all of creation is transient.

Modern & Comparative Lens

The concept of matter being turned back into energy or a more primordial, scattered state is a familiar one in modern physics. This Qur’anic image is a powerful and poetic description of a state of ultimate entropy or de-creation. It is a profound literary and theological image of the complete and total end of the current physical order.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains will become nothing more than “scattered dust,” then what is the ultimate value of our own fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the mountains have turned to dust.

12. Ḥaqq al-yaqīn (حَقُّ الْيَقِينِ) – The truth of certainty

Linguistic Root & Etymology

Ḥaqq is the truth. Al-Yaqīn is certainty. The phrase means “the truth of certainty” or “the certain truth.”

Classical Exegesis (Tafsir)

In the final verses of Surah Al-Waqi’ah (56:95), after describing the three categories of souls at the moment of death, the surah makes a definitive statement. “Indeed, this is the truth of certainty.” The commentators explain that “this” refers to the entire reality that has just been described: the nearness of God at the moment of death, the reality of the three final destinations, and the entire message of the surah. It is not a matter of doubt or speculation; it is the absolute, certain, and undeniable truth.

Thematic Context

This is the concluding affirmation of the surah’s central theme. The surah is a call from doubt to certainty. This final declaration is the seal upon its message. It is a statement of the ultimate and objective reality of the Hereafter. The theme is to move the listener from the realm of conjecture to the firm ground of “certain truth.”

Modern & Comparative Lens

Islamic spirituality often speaks of three levels of certainty: the certainty of knowledge (ʿilm al-yaqīn), the certainty of sight (ʿayn al-yaqīn), and the certainty of experience (ḥaqq al-yaqīn). This verse refers to the highest of these. It is the truth that is not just known or seen, but is directly experienced. The surah is giving us a preview of a reality that will one day be our own “truth of certainty.”

Practical Reflection & Application

This verse encourages us to strive for the highest level of conviction in our faith. We should not be content with a faith of doubt or imitation. The practical application is to live our lives with the full and certain conviction that the Hereafter is “the truth of certainty.” This profound conviction is what transforms our actions, purifies our intentions, and makes our journey through this life a purposeful and steady one.

13. Ḥinth al-ʿaẓīm (الْحِنثِ الْعَظِيمِ) – The great sin

Linguistic Root & Etymology

Al-Ḥinth is the breaking of an oath, or a great sin. Al-ʿAẓīm means “the great.”

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:46), this is one of the defining characteristics of the Companions of the Left. “And they used to persist in the great sin.” The commentators have explained this “great sin” primarily as shirk—the sin of associating partners with God. It is the “greatest” of all sins because it is a violation of the fundamental right of the Creator and the breaking of the primordial covenant between God and humanity. Their persistence in this foundational sin was the root of all their other transgressions.

Thematic Context

This connects to the theme of the moral and theological reasons for the damnation of the Companions of the Left. The surah provides a clear diagnosis of their spiritual disease. They were not just mistaken; they were “persisting” (yuṣirrūn) in a “great sin.” This highlights the element of willful and stubborn rebellion in their disbelief. Their fate was a direct and just consequence of this persistence.

Modern & Comparative Lens

The concept of a “great” or “mortal” sin is a feature of many ethical and religious systems. The Qur’an clearly identifies shirk as the ultimate “great sin” because it corrupts the very foundation of a person’s worldview and their relationship with reality. All other sins are seen as branching off from this fundamental theological error.

Practical Reflection & Application

This verse is a profound warning against the danger of shirk in all its forms. The practical application is to be extremely vigilant in purifying our faith from any trace of associating partners with God, whether it is the overt worship of idols or the more subtle forms of “hidden shirk,” such as seeking the praise of others or loving something as much as we love God. We must flee from this “great sin” as it is the primary cause of eternal ruin.

14. Ḥulqūm (الْحُلْقُوم) – The throat

Linguistic Root & Etymology

The root is Ḥ-L-Q (ح-ل-ق). Al-Ḥulqūm refers to the throat or the windpipe.

Classical Exegesis (Tafsir)

In a powerful and awe-inspiring passage near the end of Surah Al-Waqi’ah (56:83), the surah challenges the deniers by describing the moment of death. “Then why is it not – when the soul has reached the throat…?” The commentators explain that this is a depiction of the final moments of life, when the soul is being drawn out of the body and has reached the “throat,” the point of no return. It is a moment of ultimate helplessness, when all worldly power and medicine are useless.

Thematic Context

This connects to the theme of human powerlessness in the face of the divine decree of death. The surah is a sustained argument against human arrogance. This scene is the ultimate refutation of that arrogance. The verses that follow challenge the onlookers: “And you at that time are looking on… And We are closer to him than you, but you do not see… Then why do you not, if you are not to be recompensed, bring it back, if you should be truthful?” The theme is that our utter inability to prevent death is the ultimate proof of a higher power and a final reckoning.

Modern & Comparative Lens

The moment of death is the ultimate limit of human power and scientific intervention. This verse is a powerful and timeless depiction of this moment. The image of the soul reaching the “throat” is a visceral and powerful metaphor for the final, irreversible moments of life. The challenge to “bring it back” is a direct and unanswerable challenge to any worldview that claims humanity is the master of its own destiny.

Practical Reflection & Application

This verse is a profound and humbling reminder of our own mortality and our complete dependence on God. The practical application is to live with the awareness of this inevitable moment. We should prepare for the day when our own soul will reach our “throat” by living a life of faith and submission, so that this moment will be a peaceful transition to the mercy of our Lord, not a terrifying confrontation with our own helplessness.

15. Ḥūrun ʿīn (حُورٌ عِينٌ) – Companions with beautiful eyes

Linguistic Root & Etymology

Ḥūr is the plural of a word meaning one with an intense whiteness of the sclera and an intense blackness of the pupil. ʿĪn is the plural of a word meaning one with large, beautiful eyes.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:22), as part of the description of the rewards for “The Foremost” (al-Sābiqūn), the surah mentions, “And [for them are] companions with beautiful, wide eyes.” The commentators describe these as the pure companions, created by God in Paradise, who are the epitome of beauty and chastity. Their mention is part of the complete picture of the blissful life of Paradise, which includes not just physical comforts but also beautiful and loving companionship.

Thematic Context

This connects to the theme of the perfect and complete nature of the reward in the Hereafter. The surah provides a rich, sensory description of Paradise to make its reality tangible and appealing. The ḥūrun ʿīn are part of this perfected existence, representing the ideal of pure and beautiful companionship. This serves as a powerful motivation, appealing to the natural human desire for love and beauty.

Modern & Comparative Lens

The description of the ḥūr has been a subject of much discussion and sometimes controversy in modern times. It is important to understand this imagery within its cultural and symbolic context. The description is meant to convey a state of ultimate bliss and fulfillment in terms that would be deeply resonant. The core message is the promise of a perfected, beautiful, and loving companionship in a state of eternal happiness.

Practical Reflection & Application

The promise of such pure and beautiful companionship in the Hereafter should motivate us to strive for purity in our own relationships in this life. The practical application is to cultivate the virtues of modesty, faithfulness, and loving-kindness in our own character, and to lower our gaze from what is forbidden, with the hope of being granted the ultimate reward of pure companionship in the gardens of bliss.

16. Inshāʾan (إِنشَاءً) – A special creation

Linguistic Root & Etymology

The root is N-SH-A (н-ш-أ), which means to bring something into being or to make it grow. Inshāʾ is the verbal noun, meaning a bringing into being or a special creation.

Classical Exegesis (Tafsir)

In the description of the companions of Paradise for the Companions of the Right in Surah Al-Waqi’ah (56:35), the verse says, “Indeed, We have produced them in a [new] creation.” The commentators explain that this refers to the female companions in Paradise. Whether they were the righteous women of this world or the ḥūr created in Paradise, they will be brought forth in a “special creation”—a new, perfected form that is free from all the flaws and frailties of the worldly existence, such as aging, sickness, and death. They will be created in a state of eternal youth and perfect beauty.

Thematic Context

This connects to the theme of the transformative and perfected nature of the Hereafter. The surah emphasizes that the life of Paradise is not just a continuation of this life, but a “new creation.” This applies not just to the environment, but to the very beings of its inhabitants. This “special creation” is a sign of the immense creative power of God and the perfection of the reward that awaits the righteous.

Modern & Comparative Lens

The concept of a “glorified body” or a resurrected form that is perfected and free from the limitations of the physical world is a feature of many eschatologies. This verse is a powerful and explicit statement of this concept in the Qur’an. It is a promise of a complete and total renewal, a “re-creation” into a higher and more perfect state of being.

Practical Reflection & Application

This verse is a source of immense hope, especially for those who are suffering from sickness, old age, or physical ailments in this life. It is a promise that these worldly frailties are temporary. The practical application is to be patient with the imperfections of our physical forms in this life, with the joyful and certain hope that if we are among the righteous, we will be brought forth in a “special creation” of eternal health, youth, and beauty in the next.

17. Ka-amthāl al-luʾluʾ al-maknūn (كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ) – Like unto protected pearls

Linguistic Root & Etymology

Ka-amthāl means “like the likeness of.” Al-Luʾluʾ is the pearl. Al-Maknūn means protected or well-guarded.

Classical Exegesis (Tafsir)

This beautiful simile is used in Surah Al-Waqi’ah (56:23) to describe the ḥūrun ʿīn, the companions of Paradise. The commentators explain that this simile is used to describe their beauty, their purity, and their pristine complexion. Like a pearl that has been kept hidden in its shell, protected from the dust and the sun, they are untouched by any impurity or blemish. The image is one of perfect, luminous, and unspoiled beauty.

Thematic Context

This connects to the theme of the aesthetic perfection of Paradise. The surah uses rich, sensory imagery to make the concept of Paradise appealing and tangible. The simile of the “protected pearl” is a powerful one, evoking a sense of preciousness, rarity, and pristine beauty. It is part of the overall picture of an abode where everything is at the highest level of perfection.

Modern & Comparative Lens

The pearl has been a universal symbol of beauty, purity, and hidden treasure across many cultures. The Qur’an uses this familiar and powerful symbol to describe the beauty of the celestial companions. The adjective “protected” (maknūn) adds a crucial dimension, emphasizing their untouched and pure nature. It is a powerful literary device to convey a beauty that is both radiant and chaste.

Practical Reflection & Application

The description of the purity of the rewards of Paradise should motivate us to strive for purity in our own lives. We should seek to protect our hearts from the “dust” of sin and to maintain a state of spiritual purity. The practical application is to cultivate the virtue of modesty (ḥayāʾ) and to treasure our spiritual integrity as something as precious and “protected” as a pearl.

18. Kādhibah (كَاذِبَةٌ) – A denial

Linguistic Root & Etymology

The root is K-DH-B (к-д-б), which means to lie or to deny. Kādhibah in this context is a verbal noun, meaning a lie, a falsehood, or a denial.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Waqi’ah (56:1-2), the surah makes a definitive statement about the Final Day. “When the Inevitable Event occurs, there is, concerning its occurrence, no denial.” The commentators explain that on that Day, the reality of the event will be so overwhelming and undeniable that no soul will be able to deny it. In this world, its occurrence is a matter of denial and debate, but when it happens, its reality will be absolute and self-evident. There will be no room for any “kādhibah.”

Thematic Context

This connects to the surah’s central theme of the certainty of the Hereafter. The surah is a sustained argument against the “deniers” (mukadhdhibūn). This opening verse is a powerful statement of the ultimate futility of their denial. The theme is that their denial is a temporary state of self-deception that will be shattered by the undeniable reality of the event itself. The surah is a merciful warning to abandon this denial before it is too late.

Modern & Comparative Lens

The concept of an ultimate, undeniable reality that will put an end to all debate and speculation is a powerful eschatological idea. This verse is a statement of absolute epistemological certainty. It posits a future event that will be so real that it will be beyond all interpretation or denial. It is the ultimate “truth event.”

Practical Reflection & Application

This verse is a powerful call to align ourselves with reality. The practical application is to live our lives with the certainty that the Day of Judgment is a reality that cannot be denied. We should strive to be among those who affirm this truth in this life, so that we can meet its occurrence with hope, not with the terror of a sudden and shocking refutation of our entire worldview.

19. Khāfiḍatun rāfiʿah (خَافِضَةٌ رَّافِعَةٌ) – It will bring down [some] and raise up [others]

Linguistic Root & Etymology

Khāfiḍah is that which brings down or humbles. Rāfiʿah is that which raises up or exalts.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:3), this is the description of the social and spiritual effect of the “Inevitable Event.” The commentators explain that the Day of Judgment will be a day of the great reversal. It will “bring down” those who were arrogant and exalted in this world based on the false criteria of wealth and power. And it will “raise up” those who were humble and lowly in this world but were rich in faith and good deeds. It will be the ultimate and final re-ordering of all social and spiritual hierarchies.

Thematic Context

This is a central theme of the surah. The surah is a detailed exposition of this “bringing down” and “raising up.” The Companions of the Left are the ones who are “brought down” from their state of heedless luxury into a state of humiliating punishment. The Companions of the Right and the Foremost are the ones who are “raised up” from their state of patient striving into a state of eternal honor and bliss.

Modern & Comparative Lens

The concept of a final, eschatological “great reversal” is a powerful theme in many religious and social traditions (e.g., “the first shall be last, and the last shall be first” in the Gospels). It is a promise of ultimate justice and a profound critique of the unjust hierarchies of the worldly life. It asserts that the worldly measures of success and failure are temporary and will be completely overturned by the ultimate, divine measure.

Practical Reflection & Application

This verse is a powerful source of comfort for the humble and a stern warning for the arrogant. The practical application is to cultivate humility and to not be attached to the fleeting status of this world. We should strive to be among those who are “lowly” in their own estimation and humble before God, with the full confidence that these are the very qualities that will cause us to be “raised up” on the Day when all the false hierarchies of this world will be brought low.

20. Khalaqnākum (خَلَقْنَاكُمْ) – We created you

Linguistic Root & Etymology

The root is KH-L-Q (х-л-қ), meaning to create. The verb khalaqnākum means “We created you.”

Classical Exegesis (Tafsir)

In a powerful and direct address in Surah Al-Waqi’ah (56:57), the surah challenges the deniers of resurrection: “We created you, so why do you not believe?” The commentators explain that this is the first and most powerful of the four rational proofs for the resurrection presented in this section. The argument is simple and devastating. God is addressing them directly: “Your very existence in front of Me is the proof of My creative power. If you accept the reality of your ‘first creation,’ then on what logical basis do you deny the possibility of your ‘second creation’?”

Thematic Context

This is a central part of the surah’s theme of arguing for the Hereafter through proofs of God’s power. The surah systematically presents evidence from the human self, from agriculture, from water, and from fire. This first proof, from our own creation, is the most personal and the most powerful. The theme is that the greatest sign of God’s power is our own existence.

Modern & Comparative Lens

This is a classic formulation of the cosmological argument, but applied in a deeply personal way. It is not an abstract argument about the origins of the universe, but a direct challenge: “Consider your own self.” Modern biology and genetics have only deepened our understanding of the sheer, staggering miracle of human creation from a single cell. This scientific knowledge only serves to amplify the power of the question posed in this verse.

Practical Reflection & Application

This verse is a powerful tool for strengthening our own faith. The practical application is to engage in the worship of reflection (tafakkur) on our own creation. We should think about the intricate and miraculous process that brought us into being. This reflection is a direct path to awe, gratitude, and a firm and rational conviction in the power of the One who “created us” and can surely create us again.

21. Lā yamassuhu illā al-muṭahharūn (لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) – None touch it except the purified

Linguistic Root & Etymology

Lā yamassuhu means “none touch it.” Illā is “except.” Al-Muṭahharūn (root: Ṭ-H-R (т-х-р)) is a passive participle, meaning “the purified ones.”

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:79), after describing the Qur’an as being in a “well-protected Book,” this statement is made. The classical commentators have offered two primary and complementary interpretations. The first is that the pronoun “it” refers to the “well-protected Book” in the heavens (the Preserved Tablet). In this case, “the purified ones” are the angels, who are the only ones who have access to this celestial source-text. The second interpretation is that “it” refers to the physical Qur’an (the muṣḥaf) on earth. In this case, the verse has been taken as a legal basis for the requirement that one must be in a state of ritual purity (ṭahārah) to physically touch the Arabic text of the Qur’an.

Thematic Context

This connects to the theme of the sacred and protected nature of the Qur’an. The surah describes the Qur’an as “noble” (karīm) and “well-protected” (maknūn). This verse adds another layer to its sanctity. Whether it is the angels in the heavens or the believers on earth, access to this sacred text is reserved for those who are in a state of “purity.” The theme is that the Qur’an is a sacred reality that demands a state of reverence and purity from those who would approach it.

Modern & Comparative Lens

The concept of requiring ritual purity to handle a sacred object is a feature of many religious traditions. This verse is the primary basis for this practice in Islam concerning the physical Qur’an. Beyond the legal ruling, the verse has a profound spiritual meaning. It suggests that to truly “touch” the inner meanings of the Qur’an, one’s heart must also be in a state of “purity”—purified from the diseases of arrogance, doubt, and sin.

Practical Reflection & Application

This verse is a call to approach the Qur’an with the utmost reverence, both outwardly and inwardly. The practical application of the legal interpretation is to perform ablution (wuḍūʾ) before we handle the physical Arabic text of the Qur’an. The practical application of the spiritual interpretation is to also strive for a state of inner purity when we read it. We should approach the Qur’an with a pure intention and a humble heart, asking God to purify us so that we may be worthy of “touching” its profound wisdom.

22. Laghwan wa lā taʾthīman (لَغْوًا وَلَا تَأْثِيمًا) – Any ill speech or any sinful talk

Linguistic Root & Etymology

Laghw is vain, idle, or nonsensical talk. Taʾthīm is sinful speech, or speech that leads to sin.

Classical Exegesis (Tafsir)

In the description of the environment of Paradise in Surah Al-Waqi’ah (56:25), the surah states, “They will not hear therein ill speech or any sinful talk.” The commentators explain that this is a key aspect of the perfect peace of Paradise. It is an abode that has been completely purified of all the verbal and social diseases of the worldly life. The conversations of its inhabitants will be completely free from the gossip, slander, lying, and idle chatter that are a source of so much pain and conflict in this world. The only speech they will hear is the speech of peace (salāman salāmā).

Thematic Context

This connects to the theme of the purified and perfected nature of the reward in the Hereafter. The surah provides a detailed picture of a perfect society. A key feature of this perfect society is a perfect form of communication. This is a powerful contrast to the worldly life, where the tongue is a source of so many sins and so much hurt. The theme is that Paradise is a place of ultimate social and verbal harmony.

Modern & Comparative Lens

The concept of a “perfect speech” environment is a powerful social ideal. In a modern world that is saturated with “toxic” online discourse, gossip, and media negativity, the idea of an abode where one hears nothing but speech that is good and peaceful is a profound and appealing vision. It is a description of a society that has been purified of all forms of verbal violence.

Practical Reflection & Application

This verse should inspire us to strive to create a small reflection of this pure speech environment in our own lives and communities. The practical application is to consciously purify our own speech from “laghw” and “taʾthīm.” We should avoid participating in gossip and idle talk, and we should strive to make our conversations a source of peace, goodness, and beneficial knowledge. This is a way of practicing for the perfect conversations of Paradise.

23. Mawāqiʿ al-nujūm (بِمَوَاقِعِ النُّجُومِ) – By the setting-places of the stars

Linguistic Root & Etymology

Mawāqiʿ is the plural of mawqiʿ, a place where something falls or is located. Al-Nujūm is the plural of star.

Classical Exegesis (Tafsir)

In a section that builds up the majesty of the Qur’an, Surah Al-Waqi’ah (56:75) contains this magnificent oath: “Then I swear by the setting-places of the stars.” The commentators have explained this oath in several profound ways. It can refer to the precise orbits and positions of the stars, their rising and setting points, or the locations where they will “fall” on the Day of Judgment. In all cases, it is an oath by the immense, magnificent, and perfectly ordered system of the cosmos. God swears by the grandeur of His celestial creation to affirm the grandeur of His verbal creation, the Qur’an.

Thematic Context

This is the surah’s most majestic oath, and it connects to the theme of the glory and the divine origin of the Qur’an. The surah follows this oath with the statement, “And indeed, it is an oath – if you only knew – most great.” The theme is to create a sense of profound awe and to prepare the listener for the weighty description of the Qur’an that follows. The greatness of the oath is a testament to the greatness of the subject it is swearing to.

Modern & Comparative Lens

Modern astronomy has revealed the true, mind-boggling scale of the “positions of the stars.” We now know that these are not just lights in a dome, but are distant suns and galaxies, located at immense distances and governed by precise laws. This scientific knowledge makes this Qur’anic oath even more powerful and awe-inspiring than it would have been for its original audience. The verse is an invitation to a sense of cosmic wonder.

Practical Reflection & Application

This verse encourages us to look at the night sky with a sense of profound awe. The practical application is to reflect on the vastness and the perfect order of the cosmos, and to allow this reflection to deepen our reverence for the Creator and for the “great” message that He has sent down to us. It is a call to see the glory of God written in the very fabric of the stars.

24. Muqarrabūn (الْمُقَرَّبُون) – The Brought Near

Linguistic Root & Etymology

The root is Q-R-B (қ-р-б), meaning to be near. Al-Muqarrabūn is a passive participle, meaning “those who have been made to draw near” or “the ones brought near.”

Classical Exegesis (Tafsir)

In the tripartite division of humanity in Surah Al-Waqi’ah (56:10-11), this is the title given to the first and highest group: “And the foremost, the foremost – Those are the ones brought near.” The commentators explain that the Muqarrabūn are the elite of the righteous. They are the prophets, the truthful, the martyrs, and the most sincere of the believers who were the “foremost” in their faith and their good deeds in this life. Their reward is to be the “nearest” to God in the Hereafter, enjoying a special station of intimacy and honor in the “Gardens of Bliss.”

Thematic Context

This connects to the central theme of the sorting of humanity. The creation of this third, elite category is a key feature of the surah. The theme is one of spiritual excellence. The surah is not just a call to be saved, but a call to strive for the highest possible rank. The detailed description of the bliss of the “Muqarrabūn” is a powerful motivation to not just be a person of the “right hand,” but to be a “foremost” competitor in the race for God’s pleasure.

Modern & Comparative Lens

The concept of an “inner circle” or a spiritual elite is a feature of many religious traditions. The Qur’anic concept of the Muqarrabūn is notable in that this station is not based on lineage, esoteric knowledge, or clerical rank. It is based purely on being “foremost” in faith and righteous deeds, a station that is, in principle, open for all to strive for. It is a meritocracy of piety.

Practical Reflection & Application

This verse should inspire in us the highest of spiritual aspirations. We should not be content with the minimum required for salvation. The practical application is to strive to be “foremost” in all that is good. We should be among the first to pray, the first to give in charity, the first to forgive, and the first to stand for justice. It is a call to a life of spiritual excellence, with the hope of being among “those brought near” to our Lord.

25. Muttakiʾīna ʿalayhā mutaqābilīn (مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ) – Reclining on them, facing one another

Linguistic Root & Etymology

Muttakiʾīn is reclining. ʿAlayhā is “on them” (the thrones). Mutaqābilīn means facing one another.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:16), this is a description of the social life of the “Foremost” in Paradise. “Reclining on them, facing one another.” The commentators explain that this is a depiction of a perfect and joyful social gathering. They are “reclining,” a posture of ultimate comfort and honor. They are “facing one another,” which is a sign of their love, their open-heartedness, and their complete lack of any envy or resentment. There is no turning of backs in Paradise; there is only a joyful and direct communion.

Thematic Context

This connects to the theme of the perfected social reality of Paradise. The surah portrays Paradise not as a place of solitary meditation, but as a vibrant and loving community. This verse is a beautiful snapshot of that community. The theme is that the reward of faith is not just individual bliss, but also the bliss of a perfect and harmonious society, free from all the social ills that plague the worldly life.

Modern & Comparative Lens

The ideal of a community where people can interact with complete openness and without any hidden malice (“facing one another”) is a profound social and psychological ideal. This verse presents the ultimate fulfillment of that ideal. It is a description of a society that has been completely purified of the egoism and the social anxieties that prevent true and open-hearted communion in this world.

Practical Reflection & Application

This verse gives us a beautiful model for our own social interactions. The practical application is to strive to be “mutaqābilīn” in our own lives. This means interacting with our fellow believers with an open heart, with sincerity, and without turning our backs on them, either physically or metaphorically. It is a call to build a community that is a small foretaste of the perfect, face-to-face communion of Paradise.

26. Nuzuluhum yawm al-dīn (نُزُلُهُم يَوْمَ الدِّينِ) – Their hospitality on the Day of Judgment

Linguistic Root & Etymology

Nuzul is the welcome, the hospitality, or the initial provision offered to an honored guest. Yawm al-Dīn is the Day of Judgment.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:56), after describing the terrible fate of the Companions of the Left—eating from Zaqqum and drinking boiling water—the surah concludes with this devastatingly ironic statement: “This is their hospitality on the Day of Judgment.” The commentators explain that the word “hospitality” (nuzul), which is always used for an honored welcome, is used here as a form of divine mockery and torment. This terrible punishment is the only “welcome” that they will receive. It is a terrifying inversion of the beautiful hospitality that awaits the righteous.

Thematic Context

This connects to the surah’s theme of the ironic and fitting nature of the divine recompense. The surah consistently uses the language of worldly honor and pleasure and inverts it to describe the punishment of Hell. The theme is one of a perfect and terrible justice, where the punishment is a direct and mocking reflection of the heedless and indulgent life they led. They were “honored” guests of the world, and this is their “honor” in the next.

Modern & Comparative Lens

The use of irony is a powerful rhetorical device. This verse is a chilling example of eschatological irony. It is a profound literary and psychological device that serves to heighten the horror of the punishment. It is a statement that Hell is not just a place of pain, but a place of ultimate humiliation, where the very language of honor is used to describe one’s disgrace.

Practical Reflection & Application

This verse is a profound warning. It should motivate us to strive for the deeds that will earn us the true and beautiful “hospitality” of Paradise. The practical application is to live a life of humility and gratitude, and to be a good “host” to others in this life for the sake of God. By being hospitable to God’s creatures, we hope to be worthy of His honorable “hospitality” on the Day of Judgment.

27. Qaddarnā baynakum al-mawt (قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ) – We have decreed death among you

Linguistic Root & Etymology

Qaddarnā (root: Q-D-R (қ-д-р)) means “We have decreed,” “We have measured,” or “We have ordained.” Baynakum is “among you.” Al-Mawt is death.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:60), as part of the argument for the resurrection, God makes this statement. “We have decreed death among you, and We are not to be outrun.” The commentators explain that this is a statement of God’s absolute sovereignty over life and death. Death is not a random accident or a natural process that is outside of God’s control. It is a divinely “decreed” and “measured” event that is an essential part of the divine plan for every single soul. Just as He has the power to decree death, He has the power to decree life after it.

Thematic Context

This connects to the theme of God’s absolute power as a proof for the resurrection. The surah is arguing that the One who has the power to create us and to decree our death is surely the one who has the power to bring us back. The fact that death is a “decree” means that it is a purposeful and controlled event, not a chaotic end. The theme is that the entire cycle of life and death is a manifestation of a single, wise, and powerful will.

Modern & Comparative Lens

The question of the meaning of death is a central existential concern. This verse provides a theological framework that gives death a profound purpose. It is not an annihilation, but a divinely “decreed” transition. This stands in contrast to a materialistic worldview that sees death as a meaningless and final biological cessation. The concept of death as a “decree” implies that it is part of a larger, meaningful narrative.

Practical Reflection & Application

This verse should change our perspective on death. We should see it not as a random tragedy, but as a divine “decree” that will come at its appointed time. The practical application is to live with a peaceful acceptance of this reality, and to prepare for this inevitable appointment by living a life that is pleasing to the One who has decreed both our life and our death. This perspective replaces the fear of death with a sense of purpose and preparation.

28. Al-Qurʾānun Karīm (قُرْآنٌ كَرِيمٌ) – A Noble Qur’an

Linguistic Root & Etymology

Qurʾān is the Recitation. Karīm (root: K-R-M (к-р-м)) means noble, generous, and honorable.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:77), after the magnificent oath by the setting of the stars, the surah declares, “Indeed, it is a noble Qur’an.” The commentators explain that the Qur’an is “noble” in every respect. Its source is noble (God), its carrier is noble (the Angel Gabriel), its recipient is noble (the Prophet Muhammad), and its content is noble, as it contains the most honorable and generous guidance for all of humanity.

Thematic Context

This is a central part of the surah’s theme of the majesty and the divine origin of the revelation. The surah has presented many grand signs, and it now presents the Qur’an itself as the ultimate and most “noble” of all signs. The great oath by the stars was a prelude to this great declaration. The theme is that a book of such nobility could not possibly be a human fabrication and must be treated with the utmost reverence.

Modern & Comparative Lens

The description of a sacred text as “noble” is a claim to its supreme moral and spiritual value. It is presented not just as a book of laws, but as a source of “nobility” of character for those who follow it. This is a central claim of Islam: that the Qur’an is not just a guide to salvation in the next life, but is a blueprint for a “noble” and dignified life in this world.

Practical Reflection & Application

This verse should fill our hearts with a deep sense of honor and gratitude for the Qur’an. We have been blessed with a “noble” book. The practical application is to treat the Qur’an with the nobility it deserves. This means reading it with reverence, reflecting on its meanings with a sincere heart, and, most importantly, striving to embody its “noble” teachings in our own character, so that we may become people of nobility.

29. Rujjat al-arḍu rajjā (إِذَا رُجَّتِ الْأَرْضُ رَجًّا) – When the earth is shaken with a violent quake

Linguistic Root & Etymology

Rujjat (root: R-J-J (р-ж-ж)) is a passive verb meaning to be shaken, convulsed, or violently agitated. Al-Arḍ is the earth. Rajjā is the verbal noun, used for emphasis.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:4), this is the first of the cataclysmic events described that will occur when the “Inevitable Event” takes place. The commentators explain this as the final, world-ending earthquake. It will not be a normal, localized earthquake, but a violent and universal convulsion that will shake the entire planet to its very foundations. This is the beginning of the complete dissolution of the physical world as we know it.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah opens by stating that the event is a “reality,” and these verses provide the physical proof of that. The violent shaking of the earth is a powerful image designed to shatter the listener’s sense of security in the stability of the physical world. If the very earth beneath our feet is not permanent, then what is?

Modern & Comparative Lens

The image of a great, world-ending earthquake is a powerful and universal apocalyptic archetype. The Qur’anic description is notable for its kinetic and acoustic intensity. The word “rajjā” conveys a sense of a violent and chaotic shaking. It is a powerful literary and theological depiction of the beginning of the “de-creation” of the world.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the world and our own ultimate vulnerability. The practical application is to not place our ultimate trust or our sense of security in this physical world, which is destined to be “violently shaken.” We should build our lives on the firm and unshakable foundation of our faith in the eternal Creator, who is the only true source of stability and security.

30. As-Sābiqūn as-sābiqūn (وَالسَّابِقُونَ السَّابِقُونَ) – And the foremost, the foremost

Linguistic Root & Etymology

The root is S-B-Q (с-б-қ), which means to precede, to be first, or to be foremost in a race. The repetition of the word is for emphasis and honor, signifying “The Foremost of the Foremost” or “The Truly Foremost.”

Classical Exegesis (Tafsir)

In the tripartite division of humanity in Surah Al-Waqi’ah (56:10), this is the third and highest group. The commentators explain that the “Foremost” are the elite of humanity. They are the prophets and the most sincere and dedicated of the believers, who were the “foremost” in their faith, the “foremost” in their good deeds, and the “foremost” in their response to the call of God in this life. Their reward is to be the “foremost” in the Hereafter, being the “ones brought near” (al-muqarrabūn) to God in the highest levels of Paradise.

Thematic Context

The creation of this third, elite category is a central theme of the surah. It presents a spiritual hierarchy of excellence. The theme is a powerful motivation to not just be content with being a person of the “right hand,” but to strive and to compete in righteousness in order to be among this elite group. The surah provides a detailed and beautiful description of their magnificent reward to inspire this high aspiration.

Modern & Comparative Lens

The concept of a spiritual “vanguard” or an elite group of saints is a feature of many religious traditions. The Qur’anic concept of the “Sābiqūn” is notable in that this station is defined purely by one’s proactive commitment to faith and good deeds. It is not based on lineage, status, or esoteric knowledge, but on being a “first responder” in the cause of God. It is a spiritual meritocracy.

Practical Reflection & Application

This verse should inspire in us the highest of spiritual aspirations. We should not be content with being in the second rank. The practical application is to adopt the spirit of the “Sābiqūn” in our own lives. This means being “foremost” in all that is good: to be among the first to pray, the first to give in charity, the first to forgive, and the first to stand for justice. It is a call to be a leader and a pioneer in the race for God’s pleasure.

31. Salāman salāmā (سَلَامًا سَلَامًا) – Peace, peace

Linguistic Root & Etymology

Salām (root: S-L-M (с-л-м)) means peace, safety, and security. The repetition is for emphasis, signifying a state of pure, continuous, and absolute peace.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:25-26), after stating that the people of Paradise will hear no ill or sinful speech, the verse says, “But only the saying, ‘Peace, peace.'” The commentators explain that this is the only type of speech that will be heard in Paradise. It is the greeting of the angels, the greeting of the believers to one another, and the greeting of God Himself. It is a word that encapsulates the entire atmosphere of Paradise: a state of perfect peace, security, and well-being, free from all conflict, anxiety, and harm.

Thematic Context

This connects to the theme of Paradise as the abode of ultimate peace (Dār al-Salām). The surah has described the conflict and the turmoil of the Day of Judgment. This verse is a description of the final resolution. The theme is that the reward for a life of faith and submission (islām, from the same root) is an eternal life of perfect peace (salām). The word itself is both the greeting and the state of being of the inhabitants.

Modern & Comparative Lens

The longing for “peace” is a universal human aspiration. This verse presents the ultimate fulfillment of that longing. It is not just the absence of conflict, but a positive, all-encompassing state of well-being. The repetition “Peace, peace” is a beautiful literary device that conveys a sense of continuous and uninterrupted tranquility. It is a vision of a perfect social and spiritual environment.

Practical Reflection & Application

This verse should inspire us to be people of peace in this life. The practical application is to make our own speech a source of “peace” for others. We should strive to make our words kind, gentle, and reconciling. By practicing the speech of “peace, peace” in our own lives, we are emulating the language of the people of Paradise and we hope to be worthy of hearing and speaking it eternally.

32. Samūmin wa ḥamīm (سَمُومٍ وَحَمِيمٍ) – A scorching fire and a scalding water

Linguistic Root & Etymology

Samūm is a scorching, pestilential wind or fire. Ḥamīm is boiling, scalding water.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:42), this is the first description of the punishment of the Companions of the Left. “They will be in a scorching fire and a scalding water, and a shade of black smoke.” The commentators explain that this is a description of a comprehensive torment that attacks from all sides. They are burned by the “scorching fire,” they are given “scalding water” to drink, and even the “shade” they might seek for relief is a suffocating black smoke that provides no comfort. It is a state of complete and utter misery.

Thematic Context

This connects to the surah’s central theme of the stark contrast between the fates of the righteous and the wicked. This terrible abode is the direct and fitting counterpart to the beautiful “gardens of bliss” enjoyed by the righteous. The surah uses powerful, sensory imagery to make the reality of both destinations as vivid as possible. The torment is a direct consequence of their life of heedless luxury and denial.

Modern & Comparative Lens

The imagery of a punishment that combines the opposites of fire and water (albeit a scalding one) is a powerful one. It is a depiction of a state where there is no relief. Even the things that would normally bring comfort, like water and shade, have been transformed into instruments of torment. It is a powerful literary and theological depiction of a state of absolute and inescapable suffering.

Practical Reflection & Application

This verse is a powerful and sobering warning. The practical application is to flee from the deeds that lead to such a fate. We should be grateful for the blessings of cool water and pleasant shade in this life, and we should see them as a mercy from God. We should pray constantly for protection from the “scorching fire and the scalding water” of the Hereafter.

33. Shajaratin min zaqqūm (شَجَرٍ مِّن زَقُّومٍ) – Trees of Zaqqum

Linguistic Root & Etymology

Shajar is the plural of tree. Zaqqūm is the name of a bitter, foul tree that grows in the bottom of Hell.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:52), this is the food that the “straying deniers” will be forced to eat. “You will be eating from trees of Zaqqum, and filling your bellies with it.” The commentators describe this as a hideous tree with a fruit that is like the heads of devils, and which is bitter and foul. It does not nourish, but only adds to the torment of the inhabitants of Hell. The command to “fill their bellies” with it is a sign of the severity and the inescapable nature of this terrible sustenance.

Thematic Context

This connects to the theme of the inversion of worldly blessings in the Hereafter. Food, which is a mercy and a pleasure in this life, becomes a source of agony in the next for the ungrateful. The Tree of Zaqqum is a central image in the Qur’an’s depiction of Hell. Its mention here is a key part of the detailed contrast between the pure and delicious fruits of Paradise and the tormenting “fruit” of Hell.

Modern & Comparative Lens

The imagery of a torturous plant in the underworld is a powerful archetype. The Tree of Zaqqum is the ultimate anti-Tree of Life. It is a symbol of a state where even the act of sustaining oneself becomes a source of pain and suffering. It is a powerful metaphor for the self-perpetuating nature of a life built on sin, where every action only leads to more pain.

Practical Reflection & Application

Contemplating the Tree of Zaqqum should cultivate in us a deep sense of gratitude for the pure and wholesome food (ṭayyibāt) that God has provided us in this life. It is a reminder that even a simple meal is a profound mercy. The practical application is to be thankful for our sustenance and to use the strength derived from it for righteous purposes, thus avoiding the horrifying “sustenance” of the Hereafter.

34. Shurb al-hīm (شُرْبَ الْهِيمِ) – The drinking of thirsty camels

Linguistic Root & Etymology

Shurb is drinking. Al-Hīm is the plural of a word for a camel that is afflicted with a disease of insatiable thirst.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:55), this striking and powerful simile describes the way the people of Hell will drink the boiling water. “And you will drink on top of it from scalding water, and you will drink [like] the drinking of thirsty camels.” The commentators explain that a camel with this disease will drink and drink without ever quenching its thirst, its belly swelling until it dies. The people of Hell will be so tormented by the fire that they will drink the boiling water in this same, desperate and insatiable manner, but it will bring them no relief, only more torment as it tears their insides apart.

Thematic Context

This connects to the theme of the torment of Hell being a state of perpetual and unfulfilled desire. The surah has described the people of Hell as “mutrafīn”—those who were lost in heedless luxury. This image is the ultimate inversion of that. Their unquenchable thirst for pleasure in this world is transformed into a literal, unquenchable, and agonizing thirst in the next. It is a powerful and fitting image of divine justice.

Modern & Comparative Lens

The use of a specific, culturally resonant image from the natural world—the sick, thirsty camel—is a hallmark of the Qur’an’s literary style. It is a powerful and effective simile that would have been immediately and viscerally understood by its original audience. It is a timeless metaphor for the nature of addiction, a desperate and insatiable craving that only leads to greater self-destruction.

Practical Reflection & Application

This verse is a profound warning against the dangers of an insatiable desire for the fleeting pleasures of this world. The practical application is to cultivate a spirit of contentment and moderation. We should quench our spiritual thirst with the remembrance of God, so that we are not among those who are afflicted with the terrible, unquenchable thirst of the Hereafter. It is a call to find our true satisfaction in God, not in the world.

35. Sidrin makhḍūd (سِدْرٍ مَّخْضُودٍ) – Lote-trees with thorns removed

Linguistic Root & Etymology

Sidr is the lote-tree, a tree known to the Arabs which is generally thorny. Makhḍūd (root: KH-Ḍ-D (х-д-д)) is a passive participle meaning that which has had its thorns removed.

Classical Exegesis (Tafsir)

In the description of the gardens of the Companions of the Right in Surah Al-Waqi’ah (56:28), this is the first of the blessings mentioned. “They will be among lote-trees with thorns removed.” The commentators explain that this is a beautiful image of the perfection of Paradise. God will take a familiar worldly tree, the lote-tree, but He will perfect it by removing its harmful and unpleasant feature (the thorns) and replacing it with fruit. It is a symbol of an existence where all harm, all difficulty, and all imperfection have been removed.

Thematic Context

This connects to the theme of Paradise as a perfected and purified version of the best of this world. The surah uses familiar images—trees, fruit, water—but describes them in a perfected state. The “removal of the thorns” is a powerful and simple metaphor for this process of perfection. The theme is that the reward of the righteous is a life that is free from all the “thorns” and hardships of the worldly existence.

Modern & Comparative Lens

The idea of a “perfected nature” in Paradise is a powerful one. It is a vision of an ecology that is in a state of perfect and harmless abundance. The image of a thorny tree being made thornless is a beautiful symbol of this transformation. It speaks to a deep human longing for a world that is free from pain, harm, and difficulty.

Practical Reflection & Application

This verse is a reminder that the difficulties and the “thorns” of this worldly life are temporary. The practical application is to be patient with the hardships we face, with the joyful hope that if we are righteous, we will be granted entry into an abode where all the “thorns” have been removed. It is a call to look beyond the thorny struggles of the present to the perfected bliss of the future.

36. Sururin mawḍūnah (سُرُرٍ مَّوْضُونَةٍ) – Thrones, woven with gold

Linguistic Root & Etymology

Surur is the plural of throne or couch. Mawḍūnah (root: W-Ḍ-N (у-д-н)) means to be woven or inlaid, especially with gold or jewels.

Classical Exegesis (Tafsir)

In the description of the reward for the “Foremost” in Surah Al-Waqi’ah (56:15), this is the description of their resting places. “They will be on thrones, woven with gold.” The commentators explain that this is a sign of their immense honor and their high station. Their very couches are not just made of normal materials, but are intricately woven with gold and other precious materials. It is a depiction of a level of luxury and beauty that is beyond all worldly imagination.

Thematic Context

This connects to the theme of the graded nature of the rewards in Paradise. The surah provides a more detailed and luxurious description for the “Foremost” than for the “Companions of the Right.” The “thrones woven with gold” are a sign of the special, elevated status of this elite group. The theme is to motivate the believers to strive for the highest possible rank, by painting a picture of the unique and magnificent rewards that await them.

Modern & Comparative Lens

The “throne” is a universal symbol of royalty and honor. The Qur’an uses this familiar symbol to convey the kingly status of the righteous in the Hereafter. The detail of the thrones being “woven with gold” is a powerful one, using the ultimate symbol of worldly value (gold) to describe the very fabric of the furniture of Paradise. It is a literary device to convey a state of ultimate and unimaginable luxury.

Practical Reflection & Application

This verse, in its depiction of the magnificent rewards for the “Foremost,” is a powerful inspiration for us to have high aspirations in our faith. We should not be content with just “getting by.” The practical application is to strive for excellence (iḥsān) in all our deeds, with the hope that we may be worthy of the special, elevated station of those who will recline on “thrones woven with gold.”

37. Ṭalḥin manḍūd (وَطَلْحٍ مَّنضُودٍ) – And banana-trees, layered [with fruit]

Linguistic Root & Etymology

Ṭalḥ is a type of tree, often identified as the banana tree or a thornless acacia tree. Manḍūd (root: N-Ḍ-D (н-д-д)) means to be layered, piled up, or arranged in a neat row.

Classical Exegesis (Tafsir)

In the description of the gardens of the Companions of the Right in Surah Al-Waqi’ah (56:29), this is the second type of tree mentioned. “And [they will be among] banana-trees, layered with fruit.” The commentators explain that “layered” means that the fruit is piled up in neat clusters from the bottom of the trunk to the top. It is an image of immense and perfectly ordered abundance. Like the lote-tree, it is a perfected version of a familiar worldly tree.

Thematic Context

This connects to the theme of the abundant and perfected nature of the blessings of Paradise. The surah provides these specific, beautiful images to make the reward tangible. The “layered” fruit is a powerful symbol of a provision that is not scarce or difficult to obtain, but is abundant, perfectly arranged, and easily accessible. It is a depiction of a state of effortless and perfect bounty.

Modern & Comparative Lens

The banana tree, with its large leaves and its fruit that grows in dense clusters, is a powerful symbol of lush, tropical abundance. The Qur’an uses this familiar and appealing image to convey the fertility and the richness of the gardens of Paradise. The adjective “layered” is a beautiful and precise one, capturing the unique way that bananas grow.

Practical Reflection & Application

This verse, like the others describing Paradise, is a source of hope and a motivation to do good. The practical application is to be grateful for the abundance of the diverse and beautiful fruits that God has provided for us in this world. We should see these as a small and temporary foretaste of the perfect and “layered” abundance that awaits the righteous in the gardens of bliss.

38. Thullatun min al-awwalīn (ثُلَّةٌ مِّنَ الْأَوَّلِينَ) – A company of the former peoples

Linguistic Root & Etymology

Thullatun is a large group or a company of people. Min al-awwalīn means “from the first ones” or “from the former peoples.”

Classical Exegesis (Tafsir)

This phrase is used in two contrasting ways in Surah Al-Waqi’ah. For the “Foremost” (the highest group), the surah says they will be “a company of the former peoples, and a few of the later peoples” (56:13-14). For the “Companions of the Right” (the second group), it says they will be “a company of the former peoples, and a company of the later peoples” (56:39-40). The commentators explain that the “former peoples” are the nations that came before the Prophet Muhammad, while the “later peoples” are the community of the Prophet Muhammad. The verses thus indicate that the absolute elite (the Foremost) will be mostly from the past nations, while the general righteous (the Companions of the Right) will be a large group from both the past nations and from this final Ummah.

Thematic Context

This connects to the theme of the historical scope of salvation. The surah makes it clear that the community of believers is not limited to the followers of Muhammad, but is a vast, trans-historical community that includes the righteous from all of the past nations. This is a powerful statement of the universality of God’s grace and the unity of the community of faith throughout time.

Modern & Comparative Lens

The demographic description of the inhabitants of Paradise has been a subject of much theological reflection. These verses provide a beautiful and hopeful picture. They are a powerful statement against any form of religious chauvinism that would claim that salvation is limited to only one’s own group. The Qur’an presents a vision of a Paradise that is filled with a vast “company of the former peoples,” affirming the salvific potential of all the communities who sincerely followed their prophets.

Practical Reflection & Application

This verse should fill our hearts with a sense of connection to a vast and ancient community of faith. We are not alone; we are part of a great historical family of believers. It should also give us a sense of hope and a desire to be part of the great “company of the later peoples” who will join them. The practical application is to have a deep respect for all the prophets and their true followers, and to strive to be worthy of being included in their blessed company in the Hereafter.

39. ʿUruban atrābā (عُرُبًا أَتْرَابًا) – Loving and of equal age

Linguistic Root & Etymology

ʿUrub is the plural of a word that means a woman who is loving, eloquent, and beloved by her husband. Atrāb is the plural of a word meaning a peer, someone of the same age.

Classical Exegesis (Tafsir)

In Surah Al-Waqi’ah (56:37), this is a further description of the perfected companions of Paradise. After being made “virgins,” they are described as “loving and of equal age.” The commentators explain that “loving” refers to their perfect character and their deep love and affection for their husbands. “Of equal age” signifies their perfect compatibility. They and their spouses will be in the prime of youth together, ensuring a state of perfect harmony and mutual attraction. It is a description of a perfected and blissful marital relationship.

Thematic Context

This connects to the theme of the perfected and purified nature of the rewards of Paradise. The surah addresses the deep human longing for a loving and compatible life partner. This verse is a promise that this longing will be perfectly fulfilled in the Hereafter. The relationships in Paradise will be free from all the frustrations, incompatibilities, and conflicts that can mar worldly relationships. They will be relationships of pure love and perfect harmony.

Modern & Comparative Lens

The ideal of a “soulmate” or a perfectly compatible and loving partner is a central theme in modern culture. This verse is a beautiful and ancient expression of this ideal. It presents a vision of a relationship that is perfect in both its emotional connection (“loving”) and its compatibility (“of equal age”). It is a promise of the ultimate fulfillment of the human need for love and belonging.

Practical Reflection & Application

This verse should inspire us to strive for the qualities of a “loving” spouse in our own marriages. The practical application is to work on cultivating a character of love, affection, and good communication with our own spouses. By striving to build a relationship that is a small reflection of this heavenly ideal, we are not only improving our worldly lives, but we are also practicing for the perfected and eternal love of the Hereafter.

40. Al-Wāqiʿah (الْوَاقِعَةُ) – The Inevitable Event

Linguistic Root & Etymology

The root is W-Q-ʿ (у-қ-ъ), which means to fall, to occur, or to happen. Al-Wāqiʿah is the active participle, and it means the event that will surely occur, the inevitable reality.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake (56:1). “When the Inevitable Event occurs…” The commentators explain that it is named “The Inevitable” because its occurrence is an absolute and undeniable certainty. The surah opens with this powerful and direct statement to emphasize the absolute reality of the Day of Judgment. The name itself is a declaration of its truth and a refutation of those who doubt it.

Thematic Context

The “Inevitable Event” is the central theme and the subject of the entire surah. The surah is a detailed and vivid exposition of what will happen when this event “falls.” It will be a day that “brings down” some and “raises up” others, a day of the final sorting of humanity into three groups. The entire surah is a warning and a preparation for this momentous and inevitable reality.

Modern & Comparative Lens

The concept of a final, world-altering “event” is a key feature of many eschatological worldviews. The Qur’anic name “Al-Wāqiʿah” is a particularly powerful one, as it frames the Day of Judgment not as a distant story, but as an “event” that is waiting to happen, with the same certainty as a physical law. It is a statement of an impending and absolute reality.

Practical Reflection & Application

This verse should instill in our hearts a profound and certain belief in the reality of the Day of Judgment. The practical application is to live our lives with the conviction that this “Inevitable Event” is real and that we are journeying towards it. This conviction should be the primary motivator for our good deeds and our avoidance of sin. It is a call to live a life of preparedness for an appointment that is absolutely certain.

41. Wildānun mukhalladūn (وِلْدَانٌ مُّخَلَّدُونَ) – Immortal youths

Linguistic Root & Etymology

Wildān is the plural of walad, a child or a youth. Mukhalladūn (root: KH-L-D (х-л-д)) is a passive participle meaning those who are made to be eternal or immortal.

Classical Exegesis (Tafsir)

In the description of the delights of Paradise in Surah Al-Waqi’ah (56:17), the surah states, “There will circulate among them immortal youths.” The commentators explain that these are beautiful, eternally youthful servants, created by God to serve the inhabitants of Paradise. Their “immortality” means that they will never age, sicken, or die. They will remain forever in the prime of their youth, adding to the beauty and the blissful nature of the eternal abode. Their function is to serve the believers with the magnificent food and drink of Paradise.

Thematic Context

This connects to the theme of the perfect and effortless bliss of Paradise. In this world, service is a form of toil. In Paradise, the believers will be served by these beautiful, celestial youths, signifying a state of complete rest and honor. Every need and desire will be catered to, adding to the perfection of their state of blissful repose.

Modern & Comparative Lens

The imagery of being served by beautiful, eternally youthful attendants is a universal symbol of royalty and luxury. The Qur’an uses this familiar imagery to convey the honored status of the believers in the Hereafter. It is part of the rich, sensory tapestry that the Qur’an uses to describe the joys of Paradise.

Practical Reflection & Application

This verse, in the context of the rewards of Paradise, is a reminder of the immense generosity of God. The practical application is to cultivate the virtue of service in this life. By humbly serving the needs of others for the sake of God, we hope to be among those who are honorably “served” in the next. It is a call to be a servant of God in this world, with the hope of being treated like royalty in the eternal world.

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

"The Last Dialogue" is an individual's effort by the Will of his Lord to make this world a better living place, to raise the human intellect for the fulfillment of God’s Will and to invoke God’s Mercy on humans.

The Last Dialogue (thelastdialogue.org) stands as a testament to human understanding, held in high esteem and frequently cited across prominent platforms such as Wikipedia, Reddit, and Quora. Its profound significance is evidenced by the multitude of citations and mentions it garners from scholars spanning various faith traditions, including Judaism, Christianity, and Islam.

It distinguishes itself as the sole religious platform adhering to the noble tradition of not soliciting charity, zakat, or donations – a practice aligned with the true Sunnah of Prophets.

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Say, "I do not ask you for this any payment, and I am not of the pretentious.

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