And on the Day He will
say: "Be!'' -- and it is! His Word is the Truth. His will be the dominion
on the Day when the Trumpet will be blown. All-Knower of the unseen and
the seen. He is the All-Wise, Well Aware. (6:73)
As for the meaning of
Muhammad bin Ka`b said:
"It will certainly occur,''
while Qatadah said,
"It shall not be
discontinued, taken back or aborted."
Al-Waqi`ah lowers some people to the
lowest parts of the Fire, even if they had been mighty in this life. It
also elevates others to the highest grades in the residence of eternal
delight, even if they were weak in this life.
This was said by
Al-Hasan, Qatadah and others.
Al-`Awfi reported from
رَّافِعَةٌ (Bringing low,
"It made the near and the
far hear it,''
while Ikrimah said,
"It lowered, and thus
those who were close heard it, and elevated, and thus those in the
distance heard it.''
This means that people
will be divided into three categories on the Day of Resurrection.
- Some will on the right
of Allah's Throne, and they are those who were brought forth from Adam's
right side. This category will be given their Books of Records in their
right hand and will be taken to the right side.
As-Suddi explained that
they will comprise the majority of the residents of Paradise.
- Another category is
those who will be placed to the left of Allah's Throne, and they are those
who were brought forth from Adam's left side. This category will be given
their Books of Records in their left hands and will be taken to the left
side. They are the residents of the Fire, may Allah save us from their
- A third category is
comprised of those who are the foremost and nearest before Allah. They are
in a better grade and status and nearer to Allah than those on the right
side. They are the chiefs of those on the right side, because they include
the Messengers, Prophets, true believers and martyrs. They are fewer than
those on the right side;
Then We gave the Book as
inheritance to such of Our servants whom We chose. Then of them are some
who wrong themselves, and of them are some who follow a middle course, and
of them are some who are, by Allah's leave, foremost in good deeds.
Muhammad bin Ka`b, Abu
Hazrah Ya`qub bin Mujahid said that,
وَالسَّابِقُونَ السَّابِقُونَ(And those
foremost will be foremost), is about the Prophets, peace be upon them,
while As-Suddi said that
they are the residents of the utmost highs (Ahl
Al-`Illiyyin, in Paradise).
The meaning of foremost
is that they were foremost in performing the acts of righteousness just as
Allah commanded them,
Race with one another in
hastening towards forgiveness from your Lord, and Paradise the width
whereof is as the width of the heaven and the earth. (57:21)
Therefore, those who rush
to obey Allah in this life and are foremost in performing acts of
righteousness, will be among the foremost believers honored in the
Hereafter. Verily, the reward is according to the kind of deed, and as one
does, so he is judged.
Allah states that the
foremost of the close believers are a multitude, a crowd among the earlier
generations and a few from the latter generations. There is a difference
over the meaning of the first generations and the later generations. Some
said that the former means earlier (believing) nations, while the later
refers to this Ummah. This was reported from Mujahid and Al-Hasan
Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference
of Ibn Jarir. He considered it supported by the saying of Allah's
We are the later nation,
but the foremost on the Day of Resurrection.
Ibn Jarir did not mention
any other interpretation nor did he attribute this view to anyone else.
There is another Hadith that could support this meaning. Imam Abu Muhammad
bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were
I hope that you will
comprise a quarter of the residents of Paradise, a third of the residents
of Paradise. Rather, you are a half of the residents of Paradise, and will
have a share in the other half.
Imam Ahmad also recorded
However, this opinion
that Ibn Jarir chose is questionable, rather it is a deficient
interpretation. This is because this Ummah
is the best of all nations, according to the text of the Qur'an.
Therefore, it is not possible that the foremost believers from earlier
nations are more numerous than those of in this
Ummah; the opposite is true.
The latter opinion is the
correct one, that, ثُلَّةٌ مِّنَ
الْأَوَّلِينَ (A multitude of
those will be from the first ones), refers to the earlier generations of
this Ummah, while, وَقَلِيلٌ
مِّنَ الْآخِرِينَ (And a few of
those will be from the later ones), refers to the latter people of this
Ibn Abi Hatim recorded
that As-Sari bin Yahya said that Al-Hasan recited this Ayah,
A multitude of those will
be from the first ones. And a few of those will be from the later ones,
"They stated, or hoped
that they will all be from this Ummah.''
Therefore, these are the
statements of Al-Hasan and Ibn Sirin that those foremost in faith are all
from this Ummah.
There is no doubt that
the earlier generations of each nation were better than the latter
generations. In this pretext, this Ayah might include all previous
believing nations. In this regard, it is confirmed in the authentic Hadith
compilations, from more than one route, that the Messenger of Allah said;
..until Allah's command
comes while they are like this.
Ummah is more honored than any other
Ummah. The foremost believers of this
Ummah are more numerous and hold a higher
rank than those of other nations, due to the status of their religion and
Mutawatir Hadith, the Prophet mentioned
that seventy thousand of this Ummah
will enter Paradise without reckoning.
In another narration of
this Hadith, the Prophet added,
مَعَ كُلِّ أَلْفٍ
With each thousand,
another seventy thousand.
In yet another narration,
وَاحِدٍ سَبْعُونَ أَلْفًا
With every one of them is
another seventy thousand.
these cups do not have
handles or spouts, while the jugs sometimes do and sometimes do not. All
of them, including the glasses, will contain wine drawn from a flowing
spring, not from containers that might get empty. Rather, this spring of
wine flows freely,
And with fruit that they
may choose. And with the flesh of fowls that they desire.
meaning, whatever fruits
they wish for will be distributed among them.
This Ayah is a proof that
we are allowed to choose the fruits that we prefer and wish to eat.
Imam Ahmad recorded that
Thabit said that Anas said that the Messenger of Allah liked dreams. A man
might have a dream, so he would ask about him if he did not know him, and
would like to hear the dream if that man was praised for his good
qualities. Once a woman came to him and said,
"O Allah's Messenger! I
had a dream that I was taken out of Al-Madinah and entered Paradise. I
heard noise because of which Paradise wept. I looked and found so-and-so,
so-and-so,' and she mentioned the names of twelve men whom the Prophet had
sent with a military expedition. They were later brought on (in Paradise,
in the dream) with their wounds still bleeding. It was said, `Take them to
the river Baydakh or --
Baydhakh.' They were taken to that river
and submerged in it and their faces turned as radiant as the full moon.
They were brought a plate made of gold containing green dates. They ate as
much of the green dates they wanted to and whenever they turned that plate
around, they would eat from the fruit it contained, as much as they
wanted, and I (the woman said) ate with them.''
Later on, that army sent
an emissary to convey the news (of the battle) and he said that so-and-so
and so-and-so died, mentioning the names of the twelve men who were
mentioned in the dream. So, Allah's Messenger called the woman and again
asked her to mention her story, and she did.
This is the narration
that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said,
"This Hadith meets the
criteria of Muslim.''
طَيْرٍ مِّمَّا يَشْتَهُونَ
And with the flesh of
fowls that they desire.
Imam Ahmad recorded that
Anas said that the Messenger of Allah said,
Laghw (evil vain talk) will they hear
therein, nor any sinful speech. But only the saying of:
meaning they will not
hear foul or unnecessary speech in Paradise.
Where they shall neither
hear harmful speech nor falsehood. (88:11),
meaning, no foul words
are uttered therein.
(nor any sinful speech), meaning, nor speech that contains foul words,
قِيلًا سَلَامًا سَلَامًا
(But only the saying of: "Salaman
(peace!), Salaman (peace!).'', they
will greet each other with Salam, just
as Allah said in another Ayah,
Their greeting therein
will be: "Salaman (peace!).'' (14:23)
And, as we mentioned,
their words will be free from impure and needless speech.
...its leaves were like
the ears of elephants and its Nabir fruits resembled the clay jugs of
The Two Sahihs also collected a Hadith from Ibn
Abbas, who said,
"The sun was eclipsed and
Allah's Messenger led the people in the Eclipse prayer. They asked, `O
Allah's Messenger, we saw you reach out for something while standing (in
prayer), but then you stepped back.'
And then he skinned it
and gave the skin to your mother and asked her to make a hanging bucket
out of it.
The Bedouin again said
yes and said, `This grape would suffice for me and my family!'
The Prophet agreed and
Yes, and also for the
rest of your clan.''
مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ
Whose supply is not cut
off nor are they out of reach.
The supply of these
fruits never runs out, winter or summer. Rather, they are always available
for those who want to eat from them, forever. Whenever these fruits are
desired, they will be available and easy to grasp by Allah's power.
"Nothing will prevent
them from reaching out to get these fruits, no branches, thorns or
We mentioned a Hadith
before that states that whenever someone takes a fruit in Paradise,
another one grows in its place.
When there were displayed
before him, in the afternoon, well-trained horses of the highest breed. He
said, "I did love the good instead of remembering my Lord,'' till the time
was over, and it had hidden in the veil (of night). (38:31-32)
"it'' (Tawarat) refers to the sun setting, according to the
scholars of Tafsir.
Al-Akhfash said that Ayah,إِنَّا
(Verily, We have created them),
implied the maidens of
Paradise although it did not mention them directly.
Abu Ubaydah said that they were mentioned before in Allah's
Hur (fair females) with wide lovely eyes, like preserved pearls.
(Verily, We have created them), meaning, in the other life, after they became old in this life,
they were brought back while virgin, youthful, being delightfully
passionate with their husbands, beautiful, kind and cheerful.
At-Tayalisi recorded that Anas said that the Messenger of Allah said,
Verily, We have created
them a special creation. And made them virgins. `Urub,
Atrab. For those on
This is the view of Ibn
It is possible that
Allah's statement, لِّأَصْحَابِ
الْيَمِينِ (For those on the right),
refers to the description that came just before, أَتْرَابًا
Atrab. For those on the
right. (meaning, in their age).
Al-Bukhari and Muslim
recorded that Abu Hurayrah said that the Messenger of Allah said,
The first group to enter
Paradise will be (shining) like the moon when it is full. The next group
will be like the most radiant planet in the sky. They will not urinate,
relieve nature, spit or blow their noses. Their combs will be of gold and
their sweat of musk; and censers of aloes wood will be used. Their wives
will be from Al-Hur
Al-`Ayn. Their shape will be similar to each other,
the shape of their father `Adam, sixty cubits high in the sky.
Therefore, may I
sacrifice my father and mother for you! Try to be among the seventy
(thousands), or among the crowds on the right, or the crowds that covered
the side of the horizon, because I saw large crowds gathering on that
"Depart you to that which
you used to deny! Depart you to a shadow in three columns, neither shady
nor of any use against the fierce flame of the Fire.'' Verily, it throws
sparks like fortresses, as if they were yellow camels or bundles of ropes.
Woe that Day to the deniers. (77:29-34).
Allah said in this Ayah,
وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from
meaning, black smoke,
That is a Day whereon
mankind will be gathered together, and that is a Day when all will be
present. And We delay it only for a term fixed. On the Day when it comes,
no person shall speak except by His leave. Some among them will be
wretched and (others) blessed. (11:103-105)
He also said here,
لَمَجْمُوعُونَ إِلَى مِيقَاتِ يَوْمٍ مَّعْلُوم
All will surely be
gathered together for appointed meeting of a known Day.
because that time is
precisely designated and will not come late, early, nor increase or
Allah asserts that
Resurrection will occur and refutes the misguided atheists who deny it,
those who said, أَئِذَا
مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَبْعُوثُون
(When we die and become dust and bones, shall we then indeed be
They said this statement
in denial and discounting Resurrection.
And indeed, you have
already known the first form of creation, why then do you not remember?
meaning, `you know that
Allah has created you after you were nothing. He created you and gave you
hearing, sight and hearts. Will you not then remember and take heed that
He Who is able to create you in the beginning is more able to bring you
back and resurrect you to life anew?' Allah the Exalted said in other
Does man think that he
will be left neglected? Was he not a Nutfah of semen emitted? Then he became
an `Alaqah (a clot); then shaped and fashioned in due proportion. And made
of him two sexes, male and female. Is not He able to give life to the
Were it Our will, We
could crumble it to dry pieces,
meaning, `We caused the
seeds to grow with Our compassion and mercy and left them intact inside
the earth as mercy for you. If We will, We would turn them dry before they
ripen and get ready to be harvested,'
From it you drink and
from it (grows) the vegetation on which you send your cattle to pasture.
With it He causes to grow for you the crops, the olives, the date palms,
the grapes, and every kind of fruit. Verily, in this is indeed an evident
proof and a manifest sign for people who give thought. (16:10-11)
Is it you who made the
tree thereof to grow, or are We the Grower?
meaning, `rather We have made
kindling fire possible.'
The Arabs had two kinds of trees called
and Al-`Afar (that they used to ignite a fire).
When they would rub a green branch from each of these two trees against
each other, sparkles of fire would emit from them.
(The fire of Hell) was
made sixty-nine times hotter.
Al-Bukhari collected this Hadith from Malik
and Muslim from Abu Az-Zinad.
... وَمَتَاعًا لِّلْمُقْوِينَ
and an article of use
for the Muqwin.
Ibn Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr
"The meaning of
Al-Muqwin is travelers.''
This is also what Ibn
Jarir chose, and he said,
"From it comes the saying
Aqwat Ad-Dar (the
house has become empty), when its people traveled.''
Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry.
Layth bin Abi
Sulaym reported that Mujahid said about the Ayah, وَمَتَاعًا لِّلْمُقْوِينَ (and an article of use
for the Muqwin).
"For those who are present at their homes and travelers,
for every kind of food that requires cooking by fire.''
Ibn Abi Najih also
reported that Mujahid said,
Muqwin, means, all people who enjoy
(eating food cooked by fire).''
Similar was mentioned
from Ikrimah, and this explanation is more general than the previous,
since those who are in their own locale and traveling, whether rich or
poor, all need fire for cooking, heating and lighting purposes. It is out
of Allah's kindness that He has made the quality of kindling fire in some
elements, such as stones, that people can use and take in the baggage for
their journeys. When a traveler needs fire at his campsite for cooking and
heating, he takes out these substances and uses them to kindle fire. He
feels comfort next to the fire and he can use it for various needs that he
has. Allah mentions this favor specifically in the case of travelers, even
though everyone benefits from the fire.
Then glorify with praises
the Name of your Lord, the Most Great.
meaning, the One by Whose
ability these things opposites were created. He created the fresh tasty
water, and had He willed, He would have created it salty like seawater. He
also created the fire that burns, and made a benefit in it for the
servants, suitable for their livelihood in this life and as a warning and
a punishment for them in the Hereafter.
The usage of
La (in Fala)
is not an extra character without meaning, as some of the scholars of
Tafsir say. Rather it is used at the beginning of an oath when the oath is
a negation. This is like when A'ishah, may Allah be pleased with her
said, "La by Allah! Allah's Messenger did not touch any woman's hand at
all. So in this way, the meaning is,
"No! I swear by the
Mawaqi` of the stars. The matter is
not as you people claim - about the Qur'an - that it is a result of magic
or sorcery, rather it is an Honorable Qur'an.''
Ibn Jarir said,
"Some of the scholars of
the Arabic language said that the meaning of, فَلَا
I swear) is, `The matter is not as you people have claimed.'
Then He renews the oath
again by saying, `I swear.'''
أُقْسِمُ بِمَوَاقِعِ النُّجُومِ (Fala! I swear by the
Mawaqi` of the
"The setting positions of
the stars in the sky,''
and he said that it
refers to the rising and setting positions. This was said by Al-Hasan,
Qatadah and preferred by Ibn Jarir.
meaning this Qur'an is a
revelation from the Lord of all that exists, not as they say that it is
magic, sorcery or poetry. Rather it is the truth, no doubt about it; there
is none beyond it of useful truth.
this morning some of my servants remained as true believers in Me and some
became disbelievers. Whoever said that the rain was due to the blessings
and the mercy of Allah, had belief in Me, and he disbelieves in the stars;
and whoever said that it rained because of a particular star, had no
belief in Me, but believes in that star.''
This Hadith is recorded in
the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in
which Imam Malik was included.
"Al-Hasan used to say, `How
evil is that all that some people have earned for themselves from the Book
of Allah, is denying it!'''
Al-Hasan's statement means that such people
gained no benefit from the Book of Allah because they denied it, as Allah
الْحَدِيثِ أَنتُم مُّدْهِنُونَ
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
Is it such a talk that
you Mudhinun, And you make your
provision that you deny!
He is the Irresistible
over His servants, and He sends guardians (angels) over you, until when
death approaches one of you, Our messengers (angel of death and his
assistants) take his soul, and they never neglect their duty.
Then they are returned to
Allah, their true Protector. Surely, for Him is the judgement and He is
the swiftest in taking account. (6:61-62)
O good soul in the good
body that you inhabited, come to Rawh,
Rayhan and a Lord Who is not angry.
Ali bin Abi Talhah reported from Ibn Abbas,
"Rawh means rest,
and Rayhan means place of rest.''
Mujahid said similarly that
Abu Hazrah said that
Rawh means: "Rest from the world.''
Sa`id bin Jubayr and As-Suddi
said that it means to rejoice.
And from Mujahid,
وَرَيْحَانٌ (Rawh and
"Paradise and delights.''
Qatadah said that
Rawh means mercy.
Mujahid and Sa`id bin Jubayr said that Rayhan
All of these explanations
are correct and similar in meaning. The near believers who die will earn
all of these; mercy, rest, provision, joy, happiness and good delights,
نَعِيمٍ (and a Garden of
Abu Al-`Aliyah said,
"None of the near believers will depart
(this life) until after he is brought a branch of the
Rayhan of Paradise
and his soul is captured in it.''
Muhammad bin Ka`b said,
"Every person who dies
will know upon his death if he is among the people of Paradise or the
people of the Fire.''
In the Sahih, it is
recorded that the Messenger of Allah said,
The souls of the martyrs
live in the bodies of green birds flying wherever they wish in the Gardens
of Paradise, and then rest to their nests in chandeliers hung from the
Throne of the Almighty....
Imam Ahmad recorded that Ata' bin As-Sa'ib
"The first day I saw Abdur-Rahman bin Abi Layla, I saw an old man
whose hair had become white on his head and beard. He was riding his
donkey and following a funeral. I heard him say, `So-and-so narrated to me
that he heard the Messenger of Allah say,
Salam (peace) to
you from those on the right,
meaning, the angels will deliver the good
news to them by saying, "Peace be upon you,'' i.e., be calm, you will be
led to safety, you are among those on the right, as Ikrimah said, "The
angels will greet him with the Salam and convey to him the news that he is
among those on the right.''
This is a good
explanation, and it conforms with Allah's statement,
Verily, those who say:
"Our Lord is Allah.'' and then they stand firm, on them the angles will
descend (at the time of their death) (saying): "Fear not, nor grieve! But
receive the glad tidings of Paradise which you have been promised! We have
been your friends in the life of this world and are (so) in the Hereafter.
Therein you shall have (all) that your souls desire, and therein you shall
have (all) for which you ask. An entertainment from the Oft-Forgiving,
Most Merciful.'' (41:30-32).