55. Surah Ar-Rahman

  Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

 بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
1. الرَّحْمَٰنُ
2. عَلَّمَ الْقُرْآنَ
3. خَلَقَ الْإِنْسَانَ
4. عَلَّمَهُ الْبَيَانَ
5. الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ
6. وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ
7. وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ
8. أَلَّا تَطْغَوْا فِي الْمِيزَانِ
9. وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ
10. وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ
11. فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ
12. وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ
13. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
14. خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ
15. وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ
16. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
17. رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
18. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
19. مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ
20. بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ
21. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
22. يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ
23. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
24. وَلَهُ الْجَوَارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ
25. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
26. كُلُّ مَنْ عَلَيْهَا فَانٍ
27. وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ
28. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
29. يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ
30. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
31. سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ
32. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
33. يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ
34. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
35. يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ
36. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
37. فَإِذَا انْشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ
38. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
39. فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ
40. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
41. يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ
42. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
43. هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ
44. يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ
45. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
46. وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ
47. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
48. ذَوَاتَا أَفْنَانٍ
49. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
50. فِيهِمَا عَيْنَانِ تَجْرِيَانِ
51. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
52. فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ
53. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
54. مُتَّكِئِينَ عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى الْجَنَّتَيْنِ دَانٍ
55. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
56. فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ
57. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
58. كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ
59. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
60. هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ
61. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
62. وَمِنْ دُونِهِمَا جَنَّتَانِ
63. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
64. مُدْهَامَّتَانِ
65. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
66. فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ
67. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
68. فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ
69. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
70. فِيهِنَّ خَيْرَاتٌ حِسَانٌ
71. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
72. حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ
73. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
74. لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ
75. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
76. مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ
77. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ
78. تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ

 tafseer

This Surah is entitled Ar Rahman, the word with which it begins. This title, however, deeply relates to the subject matter of the Surah too, for in it, from the beginning to the end, the manifestations and fruits of Allah's attribute of mercy and grace have been mentioned.

Period of Revelation

The commentators generally hold the view that this is a Makki Surah, though according to some traditions which have been cited on the authority of Hadrat Abdullah bin Abbas, Ikrimah and Qatadah, it was revealed at Madinah. But, firstly, there are also some other traditions from these very authorities, which contradict this view; secondly, its subject matter bears a closer resemblance with the Makki Surahs than with the Madani Surahs; rather it appears to belong to the very early Makkah period. However, there are several authentic traditions which testify that it had been revealed in Makkah itself many years before the hijrah.

Musnad Ahmad contains a tradition from Hadarat Asma, daughter of Abu Bakr (may Allah bless them both), to the effect: "I saw the Messenger of Allah offering his Prayers in the sacred precincts of the Ka'bah facing the corner in which the "Black Stone" is fixed. This relates to the time when the Divine Command, fasda bi-ma tumar ("So, proclaim publicly, O Prophet, what you are being commanded") had not yet been revealed. The polytheists at that time were hearing the words, Fa-biayyi alaa'i Rabbi kuma tukadhdhi ban, being recited by him in the Prayer." This shows than this Surah had been sent down even before Surah Al-Hijr.

Al-Bazzar, Ibn Jarir, Ibn Al- Mundhir, Daraqutni (in Al Afrad), Ibn Marduyah and Ibn Al Khatib (in Al- Tarikh) have related, on the authority of Hadrat Abdullah bin Umar, that once the Holy Prophet (peace and blessings of Allah be upon him) recited Surah Ar-Rahman himself, or heard it recited before him : then he said to the people: How is it that I am not hearing from you the kind of good answer that the jinn had given to their Lord?When the people asked what it was he replied: "As I recited the Divine Words, Fa bi- ayyi alaa'i Rabbi-kuma tukadhdhiban, the jinn in response would repeat the words La bi shai'in min ni'mati Rabbi- na nukadhdhib: "We do not deny any of our Lord's blessings."

A similar theme has been related by Tirmidhi, Hakim and Hafiz Abu Bakr al-Bazzar from Hadrat Jabir bin Abdullah. Their tradition contains these words: "When the people kept silent on hearing the Surah Ar-Rahman, the Holy Prophet said 'I recited this very Surah before the jinn in the night when they had gathered together to hear the Qur'an. They responded to it better than you have. As I recited the Divine Words, Fa bi ayyi alaa'i Rabbikuma tukadhdhiban ("O jinn and men, which blessings of your Lord will you deny?") they would respond to it, saying: O our Lord, do not deny any of your blessings Praise is for You alone'!"

This tradition indicates that on the occasion of the incident that bas been related in Surah Al Ahqaf(vv. 29- 32) of the jinn's hearing the Qur'an from the Holy Prophet (peace and blessings of Allah be upon him) he was reciting Surah Ar Rahman in the Prayer. This happened in the 10th year of the Prophethood when the Holy Prophet had halted at Makkah on his way back from Ta'if. Although in some other traditions it has been reported that the Holy Prophet did not know then that the jinn were hearing him recite the Qur'an, but afterwards Allah had informed him of this, it is not unreasonable to suppose that just as Allah had informed him of the jinn's hearing the Qur'an so also Allah Himself might have told him as to what answer they were giving on hearing Surah Ar Rahman.

These traditions only indicate that Surah Ar Rahman had been revealed even before Surahs Al-Hijr and Al-Ahqaf. Besides, we come across another tradition which shows that it is one of those Surahs which were the earliest Revelations at Makkah. Ibn Ishaq has related this on the authority of Hadrat Urwah bin Zubair: The Companions one day said to one another: "The Quraish have never heard any one recite the Qur'an publicly to them, and who would read out the Divine Word aloud to them Hadrat Abdullah bin Masud said that he would. The Companions expressed the apprehension that he might be subjected to a harsh treatment and said that it should better be done by a person of a powerful family, who would protect him if the Quraish tried to subject him to violence. Hadrat Abdullah said

: 'Let me alone : my Protector is Allah.' So early next morning he went to the Ka'bah while the Quraish chiefs were sitting in their respective conferences. Hadrat Abdullah arrived at the Maqam (station of Abraham) and began to recite Surah Ar- Rahman raising his voice as he did so. The Quraish first tried for a while to understand what he was saying. Then,when they realized that it was the Word that Muhammad (peace and blessings of Allah be upon him) was representing as the Word of God, they fell upon him and began to hit him in the face. But Hadrat Abdullah was not deterred : he continued to receive the slaps and to read the Qur'an as long as he could, At last, when he returned with a swollen face, the Companions said that they apprehended the same. He replied: 'God's enemies were never so light for me as they were today. If you say I'll recite the Qur'an to them again tomorrow.' They all said, 'No, you have done enough; you have made them listen to what they didn't want to bear.'" (Ibn Hisham, vol. 1, p. 336).

Theme and Subject Matter

This is the only Surah of the Qur'an in which besides men the jinn also, who are the other creation of the earth endowed with freedom of will and action, have been directly addressed, and both men and jinn have been made to realize the wonders of Allah's power, His countless blessings, their own helplessness and accountability before Him, and have been warned of the evil consequences of His disobedience and made aware of the best results of His obedience. Although at several other places in the Qur'an there are clear pointers to show that like the men the jinn too are a creation who have been endowed with freedom of will and action and are accountable, who have been granted the freedom of belief and unbelief, of obedience and disobedience, and among them too there are the believers and the unbelievers, the obedient and the rebellious, as among human beings, and among them too there exist such groups as have believed in the Prophets sent by God and in the Divine Books, this Surah clearly points out that the message of the Holy Prophet (peace and blessings of Allah be upon him) and the Qur'an is meant both for men and for jinn and that his Prophethood is not restricted to human beings alone.

Although in the beginning of the Surah the address is directed only to human beings, for to them only belongs the vicegerency" of the earth, among them only have the Messengers of Allah been raised, and in their tongues only have the Divine Books been revealed, yet from verse 13 onward both the men and the jinn have been addressed and one and the same invitation has been extended to both.

The themes of the Surah have been couched in brief sentences in a specific sequence:

In vv. 1-4 it has been stated that the teaching of the Qur'an is from Allah Almighty and it is the very demand of His mercy that He should provide guidance to mankind through this teaching, for it is He Who has created man as a rational and intelligent being.

In vv. 5-6 it has been said that the whole system of the Universe is functioning under Allah's Sovereignty and everything in the earth and heavens is subject to His Command alone.

In vv. 7-9 another important truth that has been expressed is that Allah has established the entire system of the Universe precisely and equitably on justice, and the nature of this system requires that those who dwell in it also should adhere to justice within the bounds of their authority and should not disturb the balance.

In vv. 10-25 besides mentioning the wonders and excellences of Allah's might, references have been made to His those bounties from which the jinn and men are deriving benefit.

In vv.26-30 both the men and the jinn have been reminded of the truths that in this Universe no one except One God is immortal and imperishable, and there is none, from the lowest to the highest, who does not stand in need of God for his survival and other requirements. Whatever is happening here, from the earth to the heavens, is happening under His administration and control.

In vv. 31-36 both the groups have been warned that the time is fast approaching when they will be called to account, which they will not be able to avoid, for God's Kingdom is encircling them from every side; it is not in their power to flee it; if they are involved in the misunderstanding that they can, they may try to do so.

In vv. 37-38 it has been said that this accountability will be held on the Day of Resurrection.

In vv. 39-45 the evil end of the guilty ones, from among men and jinn, who have been disobeying Allah in the world has been mentioned.

And from verse 46 to the end of the Surah mention has been made of those rewards and blessings which will be granted to the righteous men and jinn who have led pious lives in the world and lived with a clear understanding that they will have to appear before their Lord one day and render an account of their deeds and actions.

This whole discourse is couched in oratorical language. It is a spirited and eloquent address in the course of which after mentioning each of the wonders of Allah's great power, and each of the blessings bestowed by Him, and each of the manifestations of His Sovereignty and dominion, and each of the details of His punishment and rewards, the jinn and men have been over and over again questioned: "Which then of the bounties and favors of your Lord will you deny ?" Below we shall explain that alaa is a word with many shades of meaning, which has been used in different senses at different places in this discourse, and this question to the the jinn and men bears its own special meaning at every place according to the context.

1. Transliteration: Bismillahir Rahmanir Rahim. 

In the name of Allah, Most Gracious, Most Merciful.

1. (Allah) Most Gracious!
2. It is He Who has taught the Qur´an.
3. He has created man:
4. He has taught him speech (and intelligence).
5. The sun and the moon follow courses (exactly) computed;
6. And the herbs and the trees - both (alike) prostrate in adoration.
7. And the Firmament has He raised high, and He has set up the Balance (of Justice),
8. In order that ye may not transgress (due) balance.
9. So establish weight with justice and fall not short in the balance.
10. It is He Who has spread out the earth for (His) creatures:
11. Therein is fruit and date-palms, producing spathes (enclosing dates);
12. Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants.
13. Then which of the favours of your Lord will ye deny?
14. He created man from sounding clay like unto pottery,
15. And He created Jinns from fire free of smoke:
16. Then which of the favours of your Lord will ye deny?
17. (He is) Lord of the two Easts and Lord of the two Wests:
18. Then which of the favours of your Lord will ye deny?
19. He has let free the two bodies of flowing water, meeting together:
20. Between them is a Barrier which they do not transgress:
21. Then which of the favours of your Lord will ye deny?
22. Out of them come Pearls and Coral:
23. Then which of the favours of your Lord will ye deny?
24. And His are the Ships sailing smoothly through the seas, lofty as mountains:
25. Then which of the favours of your Lord will ye deny?
26. All that is on earth will perish:
27. But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour.
28. Then which of the favours of your Lord will ye deny?
29. Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!
30. Then which of the favours of your Lord will ye deny?
31. Soon shall We settle your affairs, O both ye worlds!
32. Then which of the favours of your Lord will ye deny?
33. O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!
34. Then which of the favours of your Lord will ye deny?
35. On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have:
36. Then which of the favours of your Lord will ye deny?
37. When the sky is rent asunder, and it becomes red like ointment:
38. Then which of the favours of your Lord will ye deny?
39. On that Day no question will be asked of man or Jinn as to his sin.
40. Then which of the favours of your Lord will ye deny?
41. (For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet.
42. Then which of the favours of your Lord will ye deny?
43. This is the Hell which the Sinners deny:
44. In its midst and in the midst of boiling hot water will they wander round!
45. Then which of the favours of your Lord will ye deny?
46. But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-
47. Then which of the favours of your Lord will ye deny?-
48. Containing all kinds (of trees and delights);-
49. Then which of the favours of your Lord will ye deny?-
50. In them (each) will be two Springs flowing (free);
51. Then which of the favours of your Lord will ye deny?-
52. In them will be Fruits of every kind, two and two.
53. Then which of the favours of your Lord will ye deny?
54. They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach).
55. Then which of the favours of your Lord will ye deny?
56. In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-
57. Then which of the favours of your Lord will ye deny?-
58. Like unto Rubies and coral.
59. Then which of the favours of your Lord will ye deny?
60. Is there any Reward for Good - other than Good?
61. Then which of the favours of your Lord will ye deny?
62. And besides these two, there are two other Gardens,-
63. Then which of the favours of your Lord will ye deny?-
64. Dark-green in colour (from plentiful watering).
65. Then which of the favours of your Lord will ye deny?
66. In them (each) will be two Springs pouring forth water in continuous abundance:
67. Then which of the favours of your Lord will ye deny?
68. In them will be Fruits, and dates and pomegranates:
69. Then which of the favours of your Lord will ye deny?
70. In them will be fair (Companions), good, beautiful;-
71. Then which of the favours of your Lord will ye deny?-
72. Companions restrained (as to their glances), in (goodly) pavilions;-
73. Then which of the favours of your Lord will ye deny?-
74. Whom no man or Jinn before them has touched;-
75. Then which of the favours of your Lord will ye deny?-
76. Reclining on green Cushions and rich Carpets of beauty.
77. Then which of the favours of your Lord will ye deny?
78. Blessed be the name of thy Lord, full of Majesty, Bounty and Honour

1. Transliteration: Bismillahir Rahmanir Rahim. 

 Bismillaahir Rahmaanir Raheem 

1. Ar Rahmaan
2. 'Allamal Quran
3. Khalaqal insaan
4. 'Allamahul bayaan
5. Ashshamsu walqamaru bihusbaan
6. Wannajmu washshajaru yasjudan
7. Wassamaaa'a rafa'ahaa wa wada'al Meezan
8. Allaa tatghaw fil meezaan
9. Wa aqeemul wazna bilqisti wa laa tukhsirul meezaan
10. Wal arda wada'ahaa lilanaam
11. Feehaa faakihatunw wan nakhlu zaatul akmaam
12. Walhabbu zul 'asfi war Raihaan
13. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
14. Khalaqal insaana min salsaalin kalfakhkhaar
15. Wa khalaqal jaaan mim maarijim min naar
16. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
17. Rabbul mashriqayni wa Rabbul maghribayn
18. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
19. Marajal bahrayni yalta qiyaan
20. Bainahumaa barzakhul laa yabghiyaan
21. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
22. Yakhruju minhumal lu 'lu u wal marjaan
23. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
24. Wa lahul jawaaril mun sha'aatu fil bahri kal a'laam
25. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
26. Kullu man 'alaihaa faan
27. Wa yabqaa wajhu rabbika zul jalaali wal ikraam
28. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
29. Yas'aluhoo man fissamaawaati walard; kulla yawmin huwa fee shaan
30. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
31. Sanafrughu lakum ayyuhas saqalaan
32. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
33. Yaa ma'sharal jinni wal insi inis tata'tum an tanfuzoo min aqtaaris samaawaati wal ardi fanfuzoo; laa tanfuzoona illaa bisultaan
34. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
35. Yursalu 'alaikumaa shuwaazum min naarinw-wa nuhaasun falaa tantasiraan
36. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
37. Fa-izan shaqqatis samaaa'u fakaanat wardatan kaddihaan
38. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
39. Fa-yawma'izil laa yus'alu 'an zambiheee insunw wa laa jaann
40. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
41. Yu'raful mujrimoona biseemaahum fa'yu'khazu binna waasi wal aqdaam
42. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
43. Haazihee jahannamul latee yukazzibu bihal mujrimoon
44. Yatoofoona bainahaa wa baina hameemim aan
45. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
46. Wa liman khaafa maqaama rabbihee jannataan
47. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
48. Zawaataaa afnaan
49. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
50. Feehimaa 'aynaani tajriyaan
51. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
52. Feehimaa min kulli faakihatin zawjaan
53. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
54. Muttaki'eena 'alaa furushim bataaa'inuhaa min istabraq; wajanal jannataini daan
55. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
56. Feehinna qaasiratut tarfi lam yatmishunna insun qablahum wa laa jaaann
57. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
58. Ka annahunnal yaaqootu wal marjaan
59. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
60. Hal jazaaa'ul ihsaani illal ihsaan
61. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
62. Wa min doonihimaa jannataan
63. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
64. Mudhaaammataan
65. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
66. Feehimaa 'aynaani nad daakhataan
67. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
68. Feehimaa faakihatunw wa nakhlunw wa rummaan
69. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
70. Feehinna khairaatun hisaan
71. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
72. Hoorum maqsooraatun fil khiyaam
73. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
74. Lam yatmis hunna insun qablahum wa laa jaaann
75. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
76. Muttaki'eena 'alaa rafrafin khudrinw wa 'abqariyyin hisaan
77. Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan.
78. Tabaarakasmu Rabbika Zil-Jalaali wal-Ikraam

 

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56. Surah Al-Waqiah

  Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

 بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
1. إِذَا وَقَعَتِ الْوَاقِعَةُ
2. لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ
3. خَافِضَةٌ رَافِعَةٌ
4. إِذَا رُجَّتِ الْأَرْضُ رَجًّا
5. وَبُسَّتِ الْجِبَالُ بَسًّا
6. فَكَانَتْ هَبَاءً مُنْبَثًّا
7. وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً
8. فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ
9. وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ
10. وَالسَّابِقُونَ السَّابِقُونَ
11. أُولَٰئِكَ الْمُقَرَّبُونَ
12. فِي جَنَّاتِ النَّعِيمِ
13. ثُلَّةٌ مِنَ الْأَوَّلِينَ
14. وَقَلِيلٌ مِنَ الْآخِرِينَ
15. عَلَىٰ سُرُرٍ مَوْضُونَةٍ
16. مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ
17. يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ
18. بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ
19. لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ
20. وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ
21. وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ
22. وَحُورٌ عِينٌ
23. كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ
24. جَزَاءً بِمَا كَانُوا يَعْمَلُونَ
25. لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا
26. إِلَّا قِيلًا سَلَامًا سَلَامًا
27. وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ
28. فِي سِدْرٍ مَخْضُودٍ
29. وَطَلْحٍ مَنْضُودٍ
30. وَظِلٍّ مَمْدُودٍ
31. وَمَاءٍ مَسْكُوبٍ
32. وَفَاكِهَةٍ كَثِيرَةٍ
33. لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ
34. وَفُرُشٍ مَرْفُوعَةٍ
35. إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً
36. فَجَعَلْنَاهُنَّ أَبْكَارًا
37. عُرُبًا أَتْرَابًا
38. لِأَصْحَابِ الْيَمِينِ
39. ثُلَّةٌ مِنَ الْأَوَّلِينَ
40. وَثُلَّةٌ مِنَ الْآخِرِينَ
41. وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ
42. فِي سَمُومٍ وَحَمِيمٍ
43. وَظِلٍّ مِنْ يَحْمُومٍ
44. لَا بَارِدٍ وَلَا كَرِيمٍ
45. إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ
46. وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ
47. وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ
48. أَوَآبَاؤُنَا الْأَوَّلُونَ
49. قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ
50. لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ
51. ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ
52. لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ
53. فَمَالِئُونَ مِنْهَا الْبُطُونَ
54. فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ
55. فَشَارِبُونَ شُرْبَ الْهِيمِ
56. هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ
57. نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ
58. أَفَرَأَيْتُمْ مَا تُمْنُونَ
59. أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ
60. نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ
61. عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ
62. وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ
63. أَفَرَأَيْتُمْ مَا تَحْرُثُونَ
64. أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
65. لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ
66. إِنَّا لَمُغْرَمُونَ
67. بَلْ نَحْنُ مَحْرُومُونَ
68. أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ
69. أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ
70. لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ
71. أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ
72. أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ
73. نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ
74. فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
75. فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ
76. وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ
77. إِنَّهُ لَقُرْآنٌ كَرِيمٌ
78. فِي كِتَابٍ مَكْنُونٍ
79. لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
80. تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ
81. أَفَبِهَٰذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ
82. وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
83. فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ
84. وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ
85. وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ
86. فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ
87. تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ
88. فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ
89. فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ
90. وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ
91. فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ
92. وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ
93. فَنُزُلٌ مِنْ حَمِيمٍ
94. وَتَصْلِيَةُ جَحِيمٍ
95. إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ

96. 

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

 tafseer

According to the chronological order that Hadrat Abdullah bin Abbas has given of the Surahs, first Surah Ta Ha was sent down, then Al-Waqi'ah and then Ash-Shu`ara'(Suyuti: Al-Itqan). The same sequence has been reported from Ikrimah (Baihaqi: Dala'il an Nubuwwat).

This is supported also by the story that Ibn Hisham has related from Ibn Ishaq about the affirmation of the Faith by Hadrat Umar (may Allah be pleased with him). It says that when Hadarat Umar entered his sister's house, Surah Ta Ha was being recited. Hearing his voice the people of the house hid the pages of the Qur'an. Hadrat Umar first seized his brother-in-law and then his sister rose in defense of her husband, he hit her also and wounded her on the head. When Umar saw blood on his sister, he was sorry for what he had done, and said to her: "Show me the manuscript that you have concealed so that I may see what it contains." The sister said: "You are unclean because of your polytheism: wa anna-hu la yamassu-ha ill-at-tahir: "Only a clean person can touch it." So, Hadrat Umar rose and washed himself, and then took up the manuscript to read it. This shows that Sarah Al-Waqi'ah had been sent down by that time for it contains the verse: La yamassu hu ill al mutahharun; and it had been established historically that Hadrat Umar embraced Islam after the first migration to Habash, in the fifth year of the Prophethood.
Theme and Subject Matter

Its theme is the Hereafter, Tauhid and refutation of the Makkan disbelievers' suspicions about the Qur'an. What they regarded as utterly incredible was that Resurrection would ever take place, then the entire system of the earth and heavens would be upset, and when all the dead would be resurrected and called to account, after which the righteous would be admitted to Paradise and the wicked cast into Hell. They regarded all this as imaginary, which could not possibly happen in actual fact. In answer to this, it was said: "When the inevitable event will take place, there will be none to belie its happening, nor will anyone have the Power to avert it, nor prove it to, be an unreal happening. At that time all peoples will be divided into three classes: (1) The foremost in rank and position; (2) the common righteous people and (3) those who denied the Hereafter and persisted in disbelief and polytheism and major sins till the last." How these three classes of the people will be rewarded and punished has been described in detail in vv. 7-56.

Then, in vv. 57-74 arguments have been given, one after the other, to prove the truth of the two basic doctrines of Islam, which the disbelievers were refusing to accept, viz. the doctrines of Tauhid and the Hereafter. In these arguments, apart from every thing else that exists in the earth and heavens, man's attention has been drawn to his own body and to the food that he eats and to the water that he drinks and to the fire on which he cooks his food, and he has been invited to ponder the question : What right do you have to behave independently of, or serve any other than, the God Whose creative power has brought you into being, and Whose provisions sustain you And how can you entertain the idea that after having once brought you into existence He has become so helpless and powerless that He cannot recreate you once again even if he wills to?

Then, in vv. 75-82 their suspicions in respect of the Qur'an have been refuted and they have been made to realize how unfortunate they are that instead of deriving any benefit from the great blessing that the Qur'an is, they are treating it with scant attention and have set only this share of theirs in it that they deny it. If one seriously considers this matchless argument that has been presented in two brief sentences about the truth of the Qur'an, one will find in it the same kind of firm and stable system as exists among the stars and planets of the Universe, and the same is the proof of the fact that its Author is the same Being Who has created the Universe. Then the disbelievers have been told that this Book is inscribed in that Writ of Destiny which is beyond the reach of the creatures, as if to say "You think it is brought down by the devils to Muhammad (peace and blessings of Allah be upon him), whereas none but the pure angels has any access to the means by which it reaches Muhammad (peace and blessings of Allah be upon him) from the well guarded Tablet."

In conclusion, man has been warned, as if to say: "You may brad and boast as you like and may shut your eyes to the truths in your arrogance of independence, but death is enough to open your eyes. At death you become helpless: you cannot save your own parents; you cannot save your children; you cannot save your religious guided and beloved leaders. They all die in front of your vary eyes while you look on helplessly. If there is no supreme power ruling over you, and your this assumption is correct that you are all in all in the world, and there is no God, then why don't you restore to the dying person his soul?Just as you are helpless in this, so it is also beyond your power to stop Allah from calling the people to account and mete out rewards and punishments to them. You may or may not believe it, but every dying person will surely see his own end after death. If he belongs to those nearest to God, he will see the good end meant for them if he be from among the righteous, he will see the end prepared for the righteous; and if he be from among the deniers of the truth, he will see the end destined for the criminals.

---

Opening the discourse with this sentence by itself signifies that this is an answer to the objections that were than being raised in the disbelievers conferences against Resurrection. This was the time when the people of Makkah had just begun to hear the invitation to Islam from the Holy Prophet Muhammad (upon be Allah's peace and blessing). In it what seemed most astonishing and remote from reason to them was that the entire system of the earth and heavens would one day be overturned and then another world would be set up in which all the dead, of the former and the latter generations, would be resurrected. Bewildered they would ask: `This is just impossible ! Where will this earth, these oceans, these mountains, this moon and sun go? How will the centuries-old dead bodies rise up to life ? How can one in his senses believe that there will be another life after death and there will be gardens of Paradise and the fire of Hell ?" Such were the misgivings that were being expressed at that time everywhere in Makkah. It was against this background that it was said: "When the inevitable event happens, there shall be no one to belie it. "

In this verse the word "wagi ah " (event) has been used for Resurrection, which nearly means the same thing as the English word 'inevitable', signifying thereby that it is something that must come to pass. Then, its happening has been described by the word "waqi ah, " which is used for the sudden occurrence of a disaster. Laisa li-waq'at-i-ha kadhibat-un can have two meanings:

(1) That it will not be possible that its occurrence be averted, or stopped, or turned back; or, in other words, there will be no power to make it appear as an unreal event; and

(2) that there will be no living being to tell the lie that the event has not taken place.

2Literally: "that which causes (something or somebody j to rise and to Fall. " Its one meaning can be that it will upset every order: it will turn things up-side-down. Another meaning also can be that it will exalt the lowly and bring low the high and mighty; that is, on its advent the decision as to who is noble and who is ignoble among the people will be made on quite a different basis. Those who posed as honorable people in the world, would become contemptible and those who were considered contemptible would become honorable.

3That is, it will not be a local earthquake that may occur in a restricted area, but it will shake the whole earth to its depths all of a sudden, and it will experience a tremendous jolt and tremors all through.

4Although the address apparently is directed to the people to whom this discourse was being recited, or who may read it or hear it read now, in fact the entire mankind is its addressee. All human beings who have been born since the first day of creation and will be born till the Day of Resurrection, will ultimately he divided into three classes.

5The word maintanah in ashab al-maimanah, in the original, stay have been derived from Yamin, which means the right hand, and also from yumn, which means good omen. If it is taken to be derived from yamin, ashab almaimanah would mean: `those of the right hand." This, however, does not imply its lexical meaning, but it signifies the people of exalted rank and position. The Arabs regarded the right hand as a symbol of strength and eminence and honor, and therefore would seat a person whom they wished to do honor, on the right hand, in the assemblies. And if it is taken as derived from yumn, ashab almaimanah would mean fortunate and blessed people.

6The word mash 'amah in ashab al-mash'amah, in the original, is from shu'm which means misfortune, ill-luck and bad omen; in Arabic the left hand also is called shuma. The Arabs regarded shimal (the left hand) and shu'm (bad omen) as synonyms, the left hand being a symbol of weakness and indignity. If a bird flew left on the commencement of a journey, they would take it as a bad omen; if they made a person sit on their left, it meant they regarded him as a weak man. Therefore, ashab al-mash'amah implies ill-omened people, or those who would suffer disgrace and ignominy, and would be made to stand on the left side in the Court of Allah.

7Sabiqin (the Foremost) implies the people who excelled others in virtue and love of the truth and in good works and responded to the call of Allah and His Messenger before others. They were also in the forefront in their response to the call for Jihad, for expending their wealth for the sake of the needy and for public services, or for inviting others to virtue and truth, in short, for spreading the good and wiping out evil and making sacrifices and exerting themselves whenever there was need for it. On this very basis, in the Hereafter too, they will be placed in the forefront.

Thus, mankind, so to say, will be ranged in Allah's Court like this: On the right hand, there will be the righteous, on the left the wicked, and in the forefront (nearest in Divine Presence) the Sabiqin (the Foremost in Faith and good deeds). According to a Hadith reported by ,Hadrat `A'ishah the Holy Prophet (upon whom be Allah's peace) asked the people: "Do you know who, on the Day of Resurrection, will he the first to be accommodated under the Divine Shade ?" The people said Allah and His Messenger only had the best knowledge. Thereupon the Holy Prophet replied: "Those who were such that when the Truth was presented before them, they accepted it forthwith; when a right was asked of them, they discharged it gracefully; and their decision in respect of others was the same as in respect of their own selves." (Musnad Ahmad).

8The commentators have differed as to who are implied by the former And the latter people '`

One group of them has expressed the view that the "former people" were the communities that passed away since the time of the Prophet Adam (peace be upon him) till the time of the Prophet Muhammad (upon whom be Allah's peace and blessings), and the ¦people of the latter day" those who will have lived in the world since the advent of the Holy Prophet till the Day of Resurrection. Accordingly the verse would mean: "The number of the Sabqin (the Foremost in Faith and good deeds) among the people who passed away during the thousands of years before the advent of the Prophet Muhammad (upon whom be Allah's peace and blessings) would be greater, and the number of those who would attain to the rank of the Sabiqin among those people who have been born since the advent of the Holy Prophet, or will be born till the Day of Resurrection, will be less. "

The second group says that the former and the latter in this verse imply the former and the latter people of the Holy Prophet's own Ummah itself. That is, in his Ummah the people belonging to the earliest period were the former among whom the number of the Sabiqin will be greater, and the people of the later periods are the latter among whom the number of the Sabiqin will be smaller.

The third group holds the view that this- implies the former and the latter people of every Prophet's own Ummah. That is, there will be numerous Sabiqin among the earliest followers of every Prophet, but among his later followers their number will decrease. The words of the verse bear all the three meanings, and possibly all three ate implied, for there is no contradiction between them. Besides, they give another meaning also and that too is cornet: every early period of a Prophet's following the proportion of the Sabiqin in human population would be greater and in the later period less, for the number of the workers of good and right does not increase at the rate of increase of the human populations. They may be more numerous as against the Sabiqin of the earliest period. but on the whole their number as against the world population goes on becoming less and less.

9This implies boys who will ever remain boys and stay young. Hadrat 'AIi and Hadrat Hasan Basri say that these will be those children of the people, who died before reaching their maturity; therefore, they will neither have any good works to their credit for which they may be rewarded, nor any evil deeds for which they may be punished, But obviously, this could imply those people who would not deserve Paradise. For, as for the true believers, about them Allah has guaranteed in the Qur'an that their children will be joined with them in Paradise (At-Tur: 21). This is also supported by the Hadith, which Abu Da'ud Tayalisi, Tabarani and Bazzar have related on the authority of Hadrat Anas and Hadrat Samurah bin Jundub, according to which the Holy Prophet (upon whom be Allah's peace) said that the children of the polytheists will be attendants of the people of Paradise. (For further explanation, see E.N. 26 of As-Saaffat, E.N. 19 of At-tur).

13This is one of the major blessings of Paradise, which has been mentioned at several places in the Qur'an, viz. that in Paradise human ears will remain secure against idle and frivolous talk, lying, backbiting slander, invective, boasting and bragging, taunts and mockery, satire and sarcasm. It will not be a society of foul-mouthed, indecent people who will throw mud at each other, but a society of noble and civilized people free of such frivolities. A person who has been blessed with some decency of manner and sense by Allah can very well feel what an agony it is in worldly life a hope of deliverance from which has been given to man in Paradise.

14Some commentators and translators have taken the words, illa gilan salam-an salama, to mean that in Paradise one will hear only the greeting of 'Peace, peace' on every side; the correct view, however, is that it implies healthy and wholesome speech, i.e. such speech as may be free of the vices and blemishes, faults and evils, that have been mentioned in the preceding sentence. Here the word salam has been used nearly in the same sense as the English word sane.

15That is, lote-trees without thorns on them. This will be a superior kind of the lote-tree to be only found in Paradise, and its fruit likewise will be much superior to that found in the world.

16The word !a maqtu ah of the Text means: This fruit will neither be seasonal that its supply may fail when the season is over, nor its production will cease as it happens in a garden after its fruits has been picked. But in Paradise every kind of fruit will remain available in abundance in every season and will continue to be produced and supplied no matter how much of it is consumed. And la mamnu'ah means that there will be no prohibition or hindrance in obtaining fruit as it is in the gardens of the world, nor will it be out of reach because of thorns or height.

17This signifies the virtuous women of the world, who will enter Paradise on the basis of their faith and good works. Allah will make them young no matter how aged they might have died in the world; will make them beautiful whether or not they were beautiful in the world; and will make them virgins whether they died virgins in the world or after bearing children. If their husbands also entered Paradise with them, they would be joined with them, otherwise Allah will wed them to another dweller in Paradise. This very explanation of this verse has been reported from the Holy Prophet (upon whom be peace) in several Ahadith. According to Shama il Tirmidhi, an old woman requested the Holy Prophet to pray for her admission to Paradise. The Holy Prophet replied: "No old woman will enter Paradise." Hearing this the woman went back crying. Thereupon the Holy Prophet said to the people: "Tell her that she will not enter Paradise as an old woman, for Allah says: `We shall create them anew and make them virgins'." Ibn Abi Hatim has related, on the authority of Hadrat Salamah bin Yazid, that he heard the Holy Prophet ( upon whom be peace) explain this verse, thus: "This implies the women of the world; whether they died virgins or married." 

Tabarani contains a lengthy tradition related from Hadrat Umm Salamah according to which she asked the Holy Prophet the meaning of the several references in the Qur'an to the women of Paradise. In answer, he explained this very verse and said: "These are the women who died as aged and decayed women, with sticky eyes and gray hair; alter this old age Allah will again make them young and virgins." Hadrat Umm Salamah asked: "If a woman had several husbands in the world, one after the other, to whom will she belong in Paradise ?'' The Holy Prophet replied "She will he asked to make her own choice, and she will choose the one who had the best moral character. She will say: O my Lord, make me his wife, for he was the best in his conduct and dealings with me. O Umm Salamah, good moral conduct has carried off all the good of this world and the Hereafter." (For further explanation, see E.N. 51 of Surah Ar-Rahman).

18The word 'uruban is used for the best feminine qualities of the woman in Arabic. This signifies a woman who is graceful and elegant, well-mannered and eloquent, and brimful of feminine feelings, who loves her husband with all her heart, and whose husband also loves her with all his heart.

19This can have two meanings:

(1) That they will be of equal age with their husbands; and

(2) that they will be of equal age among themselves; i.e. all the women in Paradise will be of the same age and will eternally stay young.

Both these meanings may be correct at one and the same time, i.e. these women may be of equal age among themselves and their husbands also may be made of equal age with them. .According to a ,Hadith, "When the dwellers of Paradise enter it, their bodies will be without hair, their mustaches will be just appearing, but will yet he beardless, they will be handsome and fair-complexioned, with sturdy bodies and collyrium- stained eyes; they will all be 33 years of age." (Musnad Ahmad: Marwiyat Abi Hurairah). Almost the same theme has been related in Tirmidhi by Hadrat Mu'adh bin Jabal and Hadrat Abu Sa`id Khudri also.

1. Transliteration: Bismillahir Rahmanir Rahim. 

In the name of Allah, Most Gracious, Most Merciful.

1. When the Event inevitable cometh to pass,
2. Then will no (soul) entertain falsehood concerning its coming.
3. (Many) will it bring low; (many) will it exalt;
4. When the earth shall be shaken to its depths,
5. And the mountains shall be crumbled to atoms,
6. Becoming dust scattered abroad,
7. And ye shall be sorted out into three classes.
8. Then (there will be) the Companions of the Right Hand;- What will be the Companions of the Right Hand?
9. And the Companions of the Left Hand,- what will be the Companions of the Left Hand?
10. And those Foremost (in Faith) will be Foremost (in the Hereafter).
11. These will be those Nearest to Allah:
12. In Gardens of Bliss:
13. A number of people from those of old,
14. And a few from those of later times.
15. (They will be) on Thrones encrusted (with gold and precious stones),
16. Reclining on them, facing each other.
17. Round about them will (serve) youths of perpetual (freshness),
18. With goblets, (shining) beakers, and cups (filled) out of clear-flowing fountains
19. No after-ache will they receive therefrom, nor will they suffer intoxication:
20. And with fruits, any that they may select:
21. And the flesh of fowls, any that they may desire.
22. And (there will be) Companions with beautiful, big, and lustrous eyes,-
23. Like unto Pearls well-guarded.
24. A Reward for the deeds of their past (life).
25. Not frivolity will they hear therein, nor any taint of ill,-
26. Only the saying, "Peace! Peace".
27. The Companions of the Right Hand,- what will be the Companions of the Right Hand?
28. (They will be) among Lote-trees without thorns,
29. Among Talh trees with flowers (or fruits) piled one above another,-
30. In shade long-extended,
31. By water flowing constantly,
32. And fruit in abundance.
33. Whose season is not limited, nor (supply) forbidden,
34. And on Thrones (of Dignity), raised high.
35. We have created (their Companions) of special creation.
36. And made them virgin - pure (and undefiled), -
37. Beloved (by nature), equal in age,-
38. For the Companions of the Right Hand.
39. A (goodly) number from those of old,
40. And a (goodly) number from those of later times.
41. The Companions of the Left Hand,- what will be the Companions of the Left Hand?
42. (They will be) in the midst of a Fierce Blast of Fire and in Boiling Water,
43. And in the shades of Black Smoke:
44. Nothing (will there be) to refresh, nor to please:
45. For that they were wont to be indulged, before that, in wealth (and luxury),
46. And persisted obstinately in wickedness supreme!
47. And they used to say, "What! when we die and become dust and bones, shall we then indeed be raised up again?-
48. "(We) and our fathers of old?"
49. Say: "Yea, those of old and those of later times,
50. "All will certainly be gathered together for the meeting appointed for a Day well-known.
51. "Then will ye truly,- O ye that go wrong, and treat (Truth) as Falsehood!-
52. "Ye will surely taste of the Tree of Zaqqum.
53. "Then will ye fill your insides therewith,
54. "And drink Boiling Water on top of it:
55. "Indeed ye shall drink like diseased camels raging with thirst!"
56. Such will be their entertainment on the Day of Requital!
57. It is We Who have created you: why will ye not witness the Truth?
58. Do ye then see?- The (human Seed) that ye throw out,-
59. Is it ye who create it, or are We the Creators?
60. We have decreed Death to be your common lot, and We are not to be frustrated
61. from changing your Forms and creating you (again) in (forms) that ye know not.
62. And ye certainly know already the first form of creation: why then do ye not celebrate His praises?
63. See ye the seed that ye sow in the ground?
64. Is it ye that cause it to grow, or are We the Cause?
65. Were it Our Will, We could crumble it to dry powder, and ye would be left in wonderment,
66. (Saying), "We are indeed left with debts (for nothing):
67. "Indeed are we shut out (of the fruits of our labour)"
68. See ye the water which ye drink?
69. Do ye bring it down (in rain) from the cloud or do We?
70. Were it Our Will, We could make it salt (and unpalatable): then why do ye not give thanks?
71. See ye the Fire which ye kindle?
72. Is it ye who grow the tree which feeds the fire, or do We grow it?
73. We have made it a memorial (of Our handiwork), and an article of comfort and convenience for the denizens of deserts.
74. Then celebrate with praises the name of thy Lord, the Supreme!
75. Furthermore I call to witness the setting of the Stars,-
76. And that is indeed a mighty adjuration if ye but knew,-
77. That this is indeed a qur´an Most Honourable,
78. In Book well-guarded,
79. Which none shall touch but those who are clean:
80. A Revelation from the Lord of the Worlds.
81. Is it such a Message that ye would hold in light esteem?
82. And have ye made it your livelihood that ye should declare it false?
83. Then why do ye not (intervene) when (the soul of the dying man) reaches the throat,-
84. And ye the while (sit) looking on,-
85. But We are nearer to him than ye, and yet see not,-
86. Then why do ye not,- If you are exempt from (future) account,-
87. Call back the soul, if ye are true (in the claim of independence)?
88. Thus, then, if he be of those Nearest to Allah,
89. (There is for him) Rest and Satisfaction, and a Garden of Delights.
90. And if he be of the Companions of the Right Hand,
91. (For him is the salutation), "Peace be unto thee", from the Companions of the Right Hand.
92. And if he be of those who treat (Truth) as Falsehood, who go wrong,
93. For him is Entertainment with Boiling Water.
94. And burning in Hell-Fire.
95. Verily, this is the Very Truth and Certainly.
96. So celebrate with praises the name of thy Lord, the Supreme.

1. Transliteration: Bismillahir Rahmanir Rahim. 

• Izaa waqa'atil waaqi'ah
• Laisa liwaq'atihaa kaazibah
• Khafidatur raafi'ah
• Izaa rujjatil ardu rajjaa
• Wa bussatil jibaalu bassaa
• Fakaanat habaaa'am mumbassaa
• Wa kuntum azwaajan salaasah
• Fa as haabul maimanati maaa as haabul maimanah
• Wa as haabul mash'amati maaa as haabul mash'amah
• Wassaabiqoonas saabiqoon
• Ulaaa'ikal muqarraboon
• Fee Jannaatin Na'eem
• Sullatum minal awwaleen
• Wa qaleelum minal aa khireen
• 'Alaa sururim mawdoonah
• Muttaki'eena 'alaihaa mutaqabileen
• Yatoofu 'alaihim wildaa num mukhalladoon
• Bi akwaabinw wa abaareeq, wa kaasim mim ma'een
• Laa yusadda'oona 'anhaa wa laa yunzifoon
• Wa faakihatim mimmaa yatakhaiyaroon
• Wa lahmi tairim mimmaa yashtahoon
• Wa hoorun'een
• Ka amsaalil lu'lu'il maknoon
• Jazaaa'am bimaa kaanoo ya'maloon
• Laa yasma'oona feehaa laghwanw wa laa taaseemaa
• Illaa qeelan salaaman salaamaa
• Wa as haabul yameeni maaa as haabul Yameen
• Fee sidrim makhdood
• Wa talhim mandood
• Wa zillim mamdood
• Wa maaa'im maskoob
• Wa faakihatin kaseerah
• Laa maqtoo'atinw wa laa mamnoo'ah
• Wa furushim marfoo'ah
• Innaaa anshaanaahunna inshaaa'aa
• Faja'alnaahunna abkaaraa
• 'Uruban atraabaa
• Li as haabil yameen
• Sullatum minal awwa leen
• Wa sullatum minal aakhireen
• Wa as haabush shimaali maaa as haabush shimaal
• Fee samoominw wa hameem
• Wa zillim miny yahmoom
• Laa baaridinw wa laa kareem
• Innahum kaanoo qabla zaalika mutrafeen
• Wa kaanoo yusirroona 'alal hinsil 'azeem
• Wa kaanoo yaqooloona a'izaa mitnaa wa kunnaa turaabanw wa izaaman'ainnaa lamab'oosoon
• Awa aabaaa'unal awwaloon
• Qul innal awwaleena wal aakhireen
• Lamajmoo'oona ilaa meeqaati yawmim ma'loom
• summa innakum ayyuhad daaalloonal mukazziboon
• La aakiloona min shaja rim min zaqqoom
• Famaali'oona minhal butoon
• Fashaariboona 'alaihi minal hameem
• Fashaariboona shurbal heem
• Haazaa nuzuluhum yawmad deen
• Nahnu khalaqnaakum falaw laa tusaddiqoon
• Afara'aytum maa tumnoon
• 'A-antum takhluqoo nahooo am nahnul khaaliqoon
• Nahnu qaddarnaa baina kumul mawta wa maa nahnu bimasbooqeen
• 'Alaaa an nubaddila amsaalakum wa nunshi'akum fee maa laa ta'lamoon
• Wa laqad 'alimtumun nash atal oolaa falaw laa tazakkaroon
• Afara'aytum maa tahrusoon
• 'A-antum tazra'oonahooo am nahnuz zaari'ooon
• Law nashaaa'u laja'al naahu hutaaman fazaltum tafakkahoon
• Innaa lamughramoon
• Bal nahnu mahroomoon
• Afara'aytumul maaa'allazee tashraboon
• 'A-antum anzaltumoohu minal muzni am nahnul munziloon
• Law nashaaa'u ja'alnaahu ujaajan falaw laa tashkuroon
• Afara'aytumun naaral latee tooroon
• 'A-antum anshaatum shajaratahaaa am nahnul munshi'oon
• Nahnu ja'alnaahaa tazkira tanw wa mataa'al lilmuqween
• Fasabbih bismi Rabbikal 'azeem
• Falaa uqsimu bimaawaa qi'innujoom
• Wa innahoo laqasamul lawta'lamoona'azeem
• Innahoo la quraanun kareem
• Fee kitaabim maknoon
• Laa yamassuhooo illal mutahharoon
• Tanzeelum mir Rabbil'aalameen
• Afabihaazal hadeesi antum mudhinoon
• Wa taj'aloona rizqakum annakum tukazziboon
• Falaw laaa izaa balaghatil hulqoom
• Wa antum heena'izin tanzuroon
• Wa nahnu aqrabu ilaihi minkum wa laakil laa tubsiroon
• Falaw laaa in kuntum ghaira madeeneen
• Tarji'oonahaaa in kuntum saadiqeen
• Fa ammaaa in kaana minal muqarrabeen
• Farawhunw wa raihaa nunw wa jannatu na'eem
• Wa ammaaa in kaana min as haabil yameen
• Fasalaamul laka min as haabil yameen
• Wa ammaaa in kaana minal mukazzibeenad daaalleen
• Fanuzulum min hameem
• Wa tasliyatu jaheem
• Inna haaza lahuwa haqqul yaqeen
• Fasabbih bismi rabbikal 'azeem

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