The following is excerpted Shaykh Hamzah Abdul Malik’s The Endless Banquet, Volume III, as well as from Imam al-Qushayri’s Tafsir of Surah al-Waqi’ah, which will be published in full as part of IGI’s Tafsir Reimagined series.
Introduction and Thematic Explanation
Allah’s punishment and mercy have been established in the previous two surahs, Surah al-Qamar and Surah al-Rahman. Now, in Surah al-Waqiah, Allah brings us to the different levels that people will be at on the Day of Judgment, which will determine what their outcome will be.
On the Day of Judgment, people will be divided into three groups:
Those who are foremost in their efforts to serve Allah
Those who are average
Those who are misguided deniers of the truth.
Each of these will receive a reward that is appropriate to their status.
Allah also explains how He is the One who provides the four core components of life: reproductive fluids, agriculture, water, and fuel. He challenges us to find anyone who can produce these things on their own if Allah were to take them away from us.
Moreover, He declares that our lives are more dependent on Him than on our own jugular veins. This again proves to humanity that Allah is to be worshiped alone. He is able to provide all the enjoyments that He promises us in the Hereafter just as He provides these core elements to all people in this life. So He alone deserves to be glorified and praised.
Tafsir of Verses 1-26
He ﷻ said:
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
{In the Name of Allāh, the Beneficent, the Merciful}
“In the Name of Allāh” It is the name of the All-Powerful, who demonstrates His generosity to those who observe the dignity of His rank. For those who choose to remain in disobedience to Him, He comes between that person and his choice by subjecting him to His authority. If the person does not then adhere to obedience, He exposes him to afflictions so that he will come to Him out of necessity.
It is the name of the Eternal Almighty, the All-Powerful and Absolute, the Overpowering, Singular One, who protects the believers and is lenient to the disobedient slaves. His beauty has no equal and His Majesty has no counterpart, and He is a protector of the disobedient believers.
56|1| إِذَا وَقَعَتِ ٱلْوَاقِعَةُ
56|2|لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ
{When the momentous event occurs. Its occurrence cannot be denied} When the Judgement commences, nothing can prevent it. The word {denied} (kādhibah) is used here as a verbal noun, similar to ‘āfiyah and ‘āqibah. It means that the momentous event is real and cannot be warded off by anything. There is nothing about its occurrence that is a lie.
It is said that, when the momentous event occurs, whoever followed the straight path will attain safety and receive generosity. However, the one who departed from the path will be in a state of regret and will incur His wrath.
When it occurs, the truthful person will be distinguished from the debased person:
When tears cover the cheeks
The one who truly cried is distinguished from he who faked it
He ﷻ said:
56|3|خَافِضَةٌ رَّافِعَةٌ
{Lowering and raising} Lowering the wretched people, the people of mere assertion, and raising the people of nearness and of spiritual reality. Similarly, lowering the egos and raising the hearts, or lowering the people of passions and raising the people of purity. In essence, lowering the deniers and raising the people of Divine oneness.
He ﷻ said:
56|4-5| {And the mountains crumble completely and become scattered dust} When the mountains are in a state of upheaval and are reduced to mere dust particles, like those seen in the sunrays of a dusty room.
56|4|إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّا
{When the Earth shakes in convulsion} Which means: when the Earth moves violently.
He ﷻ said:
56|5|وَبُسَّتِ ٱلْجِبَالُ بَسًّا
56|6|فَكَانَتْ هَبَآءً مُّنۢبَثًّا
{And the mountains crumble completely and become scattered dust} When the mountains are in a state of upheaval and are reduced to mere dust particles, like those seen in the sunrays of a dusty room.
56|7|وَكُنتُمْ أَزْوَٰجًا ثَلَٰثَةً
56|8|فَأَصْحَٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَٰبُ ٱلْمَيْمَنَةِ
56|9|وَأَصْحَٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ
56|10|وَٱلسَّٰبِقُونَ ٱلسَّٰبِقُونَ
{And you are separated into three groups: the companions of the right, what are the companions of the right? And the companions of the left, what are the companions of the left? And the forerunners are the forerunners}
{What are the companions of the right?} It is a rhetorical question posed for the purpose of glorifying their rank and venerating their status. They are the people of goodness, blessing, and reward.
{What are the companions of the left?} It is a rhetorical question posed for the purpose of magnifying and exaggerating their censure. They are the people who brought calamity upon themselves. It is said that the companions of the right are those who were on the right side of Adam عليه السلام on the day of his progeny, and the companions of the left are those who were on his left side.
It is also said that the verse means, “Those who are given their book of deeds in their right hand, and those who are given their book of deeds in their left hand.”
It is also said that the verse means, “Those who are taken to the right towards Paradise, and those who are taken to the left towards the Fire.”
{And the forerunners are the forerunners} The forerunners are the third row; they are those who excelled others in all praiseworthy states and beautiful virtues.
It is said that “the forerunners” refers to the those who emigrated before the others, or alternatively the first to enter into Islam. It is also said that it refers to those who outstrip others in their performance of the five daily prayers.
They are the forerunners in terms of the best acts and highest aspirations, the first to all forms of goodness. They are those who race away from their sins towards repentance, and rush to feel remorse if they do not rush towards good action.
It is also said that they are those for whom Allah had decreed good from beforehand, so that they rushed towards that which was decreed for them.
He ﷻ said:
Shaykh Hamzah Abdul Malik’s The Endless Banquet is a thematic explanation of the Qur’an, suitable for everyday reading.
56|11|أُو۟لَٰٓئِكَ ٱلْمُقَرَّبُونَ
{They are the ones who are drawn near} He did not say, “They are those who draw near”. Rather, they themselves are drawn. He has raised the forerunners, and informed us all that they are drawn near to their Lord because of their status.
56|12|فِى جَنَّٰتِ ٱلنَّعِيمِ
{In gardens of bliss} This means, in Paradise. It is said that the forerunners are drawn near to everything except Paradise, as it is impossible that they would be in Paradise and then drawn near to it. They must be drawn near to something other than it.
There are those who say that they are drawn near to the carpet of nearness. How could this be, when there is no carpet? The nearness mentioned is in terms of nobility and honor, not in terms of space. Their souls are drawn near to Paradise while their hearts are drawn near to al-Ḥaq.
Their hearts are drawn near to the carpet of gnosis, their spirits to the fields of witnessing. Indeed, al-Ḥaq is mighty. There is no [true] nearness or distance, nor any [true] separation or union.
It is said that they are drawn near to Him away from their allotments, portions and states, even if they are pure. Al-Ḥaq is truly beyond all.
He ﷻ said
56|13|ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ
56|14|وَقَلِيلٌ مِّنَ الآخرين
{A large number of the first and a few from the last} A “thullah” is a gathering. It is said that it means a large number of the first people who witnessed their Prophets, and a small group of the later people who witnessed our Prophet ﷺ. It is also said that it means a large number of the righteous predecessors of this ummah, and a small number of the latter generations.
He ﷻ said:
56|15|عَلَىٰ سُرُرٍ مَّوْضُونَةٍ
{On decorated couches} in which the seams of the fabric have been overlaid with gold threads. In one tafsīr, it is stated that each couch reaches the height of thirty forearms. If a person wishes to sit on one, it will lower itself for him. After he sits, it will raise itself.
56|16|مُّتَّكِـِٔينَ عَلَيْهَا مُتَقَٰبِلِينَ
{Reclining upon them, facing each other} In other words, they will not see another’s back. They were given the attribute of pure affection, being well-mannered and well-cultured.
56|17|يَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ
{There will circulate young servants of perpetual youth} Young servants will circulate amongst them. They are eternal and will never depart, and they will always remain the same age. They have been called muqarratūn, from qurt meaning perpetuation.
56|18|بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ
56|19|لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ
56|20| {And fruits of their choosing} Likewise, the ones who are drawn near will have fruits of their choosing.
{With tumblers, pitchers and a glass from a flowing spring [of wine], from which they will neither feel a headache nor become intoxicated} The word “akwāb” (tumblers) is the plural of kūb, which is a container without a spout or clasp. Whereas “abārīq” (pitchers) is the plural of ibrīq, which is a container with a spout and clasp.
They will neither feel a headache from drinking the wine, nor will they lose their senses because of it.
Likewise, they will have fruits of their choosing, the meat of birds which they desire, and wide-eyed maidens like hidden pearls. The maidens are like protected pearls, as a reward for that which they used to do.
56|20|وَفَٰكِهَةٍ مِّمَّا يَتَخَيَّرُونَ
{And fruits of their choosing}
56|21|وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ
{The meat of birds which they desire}
56|22|وَحُورٌ عِينٌ
{And wide-eyed maidens}
56|23|كَأَمْثَٰلِ ٱللُّؤْلُؤِ ٱلْمَكْنُونِ
{Like hidden pearls}
56|24|جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ
{As a reward for what they used to do}
56|25|لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا
56|26|إِلَّا قِيلًا سَلَٰمًا سَلَٰمًا
{They will neither hear therein false nor sinful speech. It will only be said, “Peace. Peace.”} Laghwa refers to false speech, whereas ta’thīm is sinful or irrational speech. They will only hear the word, “Peace”.
Connections Between Surah al-Waqi’ah and Other Surahs In the Qur’an
Imam al-Suyuti writes in Inner Dimensions from the Order of the Surahs in the Qur'an:
This passage is excerpted from Imam Ghazali Publishing’s translation of Imam al-Suyuti’s Asrar Tartib al-Qur’an, which will be published soon as Inner Dimensions from the Order of the Surahs in the Qur’an.
The relationship between this surah and Surah al-Rahman is in their descriptions of the Judgement, Paradise, and the Fire. Consider the connection between His words, in this surah:
‘When the Occurrence occurs’ (al-Waqi’ah 56:1)
And His words in the previous surah:
‘And when the sky is split’ (al-Rahman 55:37)
That is why He restricted His words, in al-Rahman, to mentioning the splitting of the sky, and in al-Waqi’ah, He restricted His words to mentioning the convulsion of the Earth. So, it is as if the two surahs, due to their unity and oneness, are a single surah.
That is why the ordering of each of them is the reverse of the other. In the beginning of this surah, He mentions that which was mentioned at the end of the previous one, just as has been indicated regarding Surah Al ‘Imran and Surah al-Baqarah.
Surah al-Rahman began with a mention of the Qur’an, then the sun and the moon followed by a mention of plants. Then it described the creation of man, the Jinn from smokeless fire, the Day of Judgement, and finally, the Fire.
This surah begins with a description of the Day of Judgement, then a description of Paradise, then of the Fire. Then it describes the creation of man, plants, water, fire, and then the stars. The latter were not mentioned in al-Rahman, just as in this surah, the sun and the moon were not mentioned. Then, the Qur’an was mentioned. So, this surah is like a counterpart to the previous one, in the opposite order.
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