Surah Waqi'ah in Arabic with English Transliteration and Translation

56. Al-Waqi’ah (That Which Must Come To Pass) – الواقعة

Al-Waqi’ah is the 56th surah (chapter) of The Holy Qur’an. It consists of 96 ayat (verses) that were all revealed in Mecca.


ACCORDING to all available evidence, this surah was revealed about seven years before the Prophet’s hijrah.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Surah Al-Waqiah Ayat 1

إِذَا وَقَعَتِ الْوَاقِعَةُ

Izaa waqa’atil waaqi’ah

1. WHEN THAT which must come to pass [at last] comes to pass,1


1 I.e. the Last Hour and Resurrection.


Surah Al-Waqiah Ayat 2

لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ

Laisa liwaq’atihaa kaazibah

2. there will be nought that could give the lie to its having come to pass,


Surah Al-Waqiah Ayat 3

خَافِضَةٌ رَافِعَةٌ

Khafidatur raafi’ah

3. abasing [some], exalting [others]!


Surah Al-Waqiah Ayat 4

إِذَا رُجَّتِ الْأَرْضُ رَجًّا

Izaa rujjatil ardu rajjaa

4. When the earth is shaken with a shaking [severe],


Surah Al-Waqiah Ayat 5

وَبُسَّتِ الْجِبَالُ بَسًّا

Wa bussatil jibaalu bassaa

5. and the mountains are shattered into [countless] shards,


Surah Al-Waqiah Ayat 6

فَكَانَتْ هَبَاءً مُنْبَثًّا

Fakaanat habaaa’am mumbassaa

6. so that they become as scattered dust—


Surah Al-Waqiah Ayat 7

وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً

Wa kuntum azwaajan salaasah

7. [on that Day,] then, shall you be [divided into] three kinds.


Surah Al-Waqiah Ayat 8

فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ

Fa as haabul maimanati maaa as haabul maimanah

8. Thus, there shall be such as will have attained to what is right:2 oh, how [happy] will be they who have attained to what is right!


2 Lit. “Those [or ‘The people’] of the left side”: see note 25 on Al-Muddathir [74]: 39.


Surah Al-Waqiah Ayat 9

وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ

Wa as haabul mash’amati maaa as haabul mash’amah

9. And there shall be such as will have lost themselves in evil:3 oh, how [unhappy] will be they who have lost themselves in evil!


3 [Lit., “those [or “the people”] of the left side”. Similarly to the use of the expression maymanah as a metonym for “attaining to what is right”, the term mash’amah is used to denote “losing oneself in evil” (e.g., in Al-Balad [90]: 19). The origin of both these metonyms is based on the belief of the pre-Islamic Arabs that future events could be predicted by observing the direction of the flight of birds at certain times: if they flew to the right, the event in question promised to be auspicious; if to the left, the contrary. This ancient belief was gradually absorbed by linguistic usage, so that “right” and “left” became more or less synonymous with “auspicious” and “inauspicious”. In the idiom of the Qur’an, these two concepts have been deepened into “righteousness” and “unrighteousness”, respectively.]


Surah Al-Waqiah Ayat 10

وَالسَّابِقُونَ السَّابِقُونَ

Wassaabiqoonas saabiqoon

10. But the foremost shall be [they who in life were] the foremost [in faith and good works]:


Surah Al-Waqiah Ayat 11

أُولَٰئِكَ الْمُقَرَّبُونَ

Ulaaa’ikal muqarraboon

11. they who were [always] drawn close unto God!


Surah Al-Waqiah Ayat 12

فِي جَنَّاتِ النَّعِيمِ

Fee Jannaatin Na’eem

12. In gardens of bliss [will they dwell]—


Surah Al-Waqiah Ayat 13

ثُلَّةٌ مِنَ الْأَوَّلِينَ

Sullatum minal awwaleen

13. a good many of those of olden times,


Surah Al-Waqiah Ayat 14

وَقَلِيلٌ مِنَ الْآخِرِينَ

Wa qaleelum minal aa khireen

14. but [only] a few of later times.4


4 The above stress on the “many” and the “few” contains an allusion to the progressive diminution, in the historical sense, of the element of excellence in men’s faith and ethical achievements. (See also note on verses 39-40.)


Surah Al-Waqiah Ayat 15

عَلَىٰ سُرُرٍ مَوْضُونَةٍ

‘Alaa sururim mawdoonah

15. [They will be seated] on gold-encrusted thrones of happiness,


Surah Al-Waqiah Ayat 16

مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ

Muttaki’eena ‘alaihaa mutaqabileen

16. reclining upon them, facing one another [in love].5


5 See note 34 on Al-Hijr [15]: 47, which explains the symbolism of the above two verses.


Surah Al-Waqiah Ayat 17

يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ

Yatoofu ‘alaihim wildaa num mukhalladoon

17. Immortal youths will wait upon them


Surah Al-Waqiah Ayat 18

بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ

Bi akwaabinw wa abaareeq, wa kaasim mim ma’een

18. with goblets, and ewers, and cups filled with water from unsullied springs,6


6 This is evidently a symbolic allusion to the imperishable quality—the eternal youthfulness, as it were—of all the experiences in the state described as “paradise”. (See also next two notes.)


Surah Al-Waqiah Ayat 19

لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ

Laa yusadda’oona ‘anhaa wa laa yunzifoon

19. by which their minds will not be clouded and which will not make them drunk;


Surah Al-Waqiah Ayat 20

وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ

Wa faakihatim mimmaa yatakhaiyaroon

20. and with fruit of any kind that they may choose,


Surah Al-Waqiah Ayat 21

وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ

Wa lahmi tairim mimmaa yashtahoon

21. and with the flesh of any fowl that they may desire.7


7 Regarding this and any other Qur’anic description of the joys of paradise, see As-Sajdah [32]: 17 and, in particular, the corresponding note. The famous hadith quoted in that note must be kept in mind when reading any Qur’anic reference to the state or quality of human life in the hereafter.


Surah Al-Waqiah Ayat 22

وَحُورٌ عِينٌ

Wa hoorun’een

22. And [with them will be their] companions pure, most beautiful of eye, most beautiful of eye,8


8 Nomina hur—yang saya terjemahkan menjadi “pendamping-pendamping nan suci”—adalah bentuk jamak untuk ahwar (maskulin) maupun haura’ (feminin), yang keduanya menggambarkan “seseorang yang dikenaI melalui hawar“; istilah hawar ini utamanya berarti “warna yang sangat putih pada bola mata dan kilau hitam pada iris” (Qamus). Dalam pengertian yang lebih umum, hawar berarti “putih” saja (Asas) atau, sebagai kualifikasi moral, “kesucian” (bdk. Al-Thabari, Al-Razi, dan Ibn Katsir dalam penjelasan mereka tentang kata hawariyyun dalam Surah Alu ‘Imran [3]: 52). Karenanya, ungkapan majemuk hur ‘in kurang lebih berarti “makhluk-makhluk suci” [atau, secara lebih spesifik, “pendamping-pendamping suci”], yang bermata sangat indah” (pure beings atau companions pure, most beautiful of eye: di mana frasa yang disebut terakhir itu adalah arti dari ‘in , bentuk jamak dari a’yan) . Dalam penafsirannya terhadap kata yang sama dalam Surah At-Tur [52]: 20, Al-Razi menyatakan bahwa karena mata seseorang dapat lebih jelas merefleksikan jiwanya ketimbang bagian tubuh manusia yang lain, “‘in dapat dipahami sebagai “kekayaan jiwa” atau “sepenuh jiwa” {“rich of soul“, atau “soulful“}. Adapun mengenai kata hur dalam pengertiannya yang lebih terkini dan feminin, cukup banyak mufasir paling awal—di antaranya Hasan Al-Bashri—memahaminya tidak lebih dan tidak kurang sebagai “perempuan-perempuan saleh dari jenis manusia” (Al-Thabari)—”[bahkan] perempuan-perempuan tua renta ompong di antara kalian yang akan dibangkitkan Allah sebagai makhluk-makhluk baru” (Al-Hasan, sebagaimana dikutip oleh Al-Razi dalam tafsirnya terhadap Surah Ad-Dukhan [44]: 54). Sehubungan dengan hal ini, lihat juga catatan no. 46 dalam Surah Sad [38]: 52.

The noun hur—rendered by me as “companions pure”—is a plural of both ahwar (masc.) and hawra (fem.), either of which describes “a person distinguished by hawar“, which latter term primarily denotes “intense whiteness of the eyeballs and lustrous black of the iris” (Qamus). In a more general sense, hawar signifies simply “whiteness” (Asas) or, as a moral qualification, “purity” (cf. Tabari, Razi and Ibn Kathir in their explanations of the term hawariyyun in Al ‘Imran [3]: 52). Hence, the compound expression hurin signifies, approximately, “pure beings [or, more specifically, “companions pure”], most beautiful eye” (which latter is the meaning of in, the plural of ayan). In his comments on the identical expression in At-Tur [52]: 20, Razi observes that inasmuch as a person’s eye reflects his soul more clearly than any other part of the human body, in may be understood as “rich of soul” or “soulful”. As regards the term hur in its more current, feminine connotation, quite a number of the earliest Qur’an—commentators—among them Al-Hasan al-Basri—understood it as signifying no more and no less than “the righteous among the women of the human kind” (Tabari)—”[even] those toothless old women of yours whom God will resurrect as new beings” (Al-Hasan, as quoted by Razi in his comments on Ad-Dukhan [44]: 54). See in this connection also note on Surah Sad [38]: 52.


Surah Al-Waqiah Ayat 23

كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ

Ka amsaalil lu’lu’il maknoon

23. like unto pearls [still] hidden in their shells.


Surah Al-Waqiah Ayat 24

جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

Jazaaa’am bimaa kaanoo ya’maloon

24. [And this will be] a reward for what they did [in life].


Surah Al-Waqiah Ayat 25

لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا

Laa yasma’oona feehaa laghwanw wa laa taaseemaa

25. No empty talk will they hear there, nor any call to sin,


Surah Al-Waqiah Ayat 26

إِلَّا قِيلًا سَلَامًا سَلَامًا

Illaa qeelan salaaman salaamaa

26. but only the tiding of inner soundness and peace.9


9 Lit., “only the saying, ‘Peace, peace’ (salam)!” Regarding this latter term, see note 48 on Surah Maryam [19]: 62, and note 29 on Surah Al-Ma’idah [5]: 16.


Surah Al-Waqiah Ayat 27

وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ

Wa as haabul yameeni maaa as haabul Yameen

27. NOW AS FOR those who have attained to righteousness—what of those who have attained to righteousness?10


10 Lit., “those on the right hand”. According to some commentators, it is those who had not always been “foremost in faith and good works”, but have gradually, after erring and sinning, attained to righteousness (Razi). However, though they may not have been as perfect in life as the “foremost”, their ultimate achievement brings them to the same state of spiritual fulfilment as those others.


Surah Al-Waqiah Ayat 28

فِي سِدْرٍ مَخْضُودٍ

Fee sidrim makhdood

28. [They, too, will find themselves] amidst fruit-laden lote-trees,11


11 See note 10 on Surah An-Najm [53]: 14.


Surah Al-Waqiah Ayat 29

وَطَلْحٍ مَنْضُودٍ

Wa talhim mandood

29. and acacias flower-clad,


Surah Al-Waqiah Ayat 30

وَظِلٍّ مَمْدُودٍ

Wa zillim mamdood

30. and shade extended,12


12 See note 74 on Surah An-Nisa’ [4]: 57.


Surah Al-Waqiah Ayat 31

وَمَاءٍ مَسْكُوبٍ

Wa maaa’im maskoob

31. and waters gushing,


Surah Al-Waqiah Ayat 32

وَفَاكِهَةٍ كَثِيرَةٍ

Wa faakihatin kaseerah

32. and fruit abounding,


Surah Al-Waqiah Ayat 33

لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ

Laa maqtoo’atinw wa laa mamnoo’ah

33. never-failing and never out of reach.


Surah Al-Waqiah Ayat 34

وَفُرُشٍ مَرْفُوعَةٍ

Wa furushim marfoo’ah

34. And [with them will be their] spouses, raised high:13


13 Or: “[they will rest on] couches raised high”. The rendering adopted by me is regarded as fully justified
by some of the most outstanding commentators (e.g., Baghawi, Zamakhshari, Razi, Baydawi, etc.), and
this for two reasons: firstly, because in the classical Arabic idiom, the term firash (lit., “bed” or “couch”) is often used tropically to denote “wife” or “husband” (Raghib; also Qamus, Taj al-‘Arus, etc.); and, secondly, because of the statement in the next verse that God “shall have brought them (hunna) into being in a life renewed” (In the context of this interpretation, Zamakhshari quotes also YaSin [36]: 56, which thus refers to the inmates of paradise: … in happiness will they and their spouses on couches recline”. There is no doubt that the “spouses raised high” i.e., to the status of the blest—are identical with the hur mentioned in verse 22 above as well as in Ad-Dukhan [44]: 54, At-Tur [52]: 20 and Ar-Rahman [55]: 72.


Surah Al-Waqiah Ayat 35

إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً

Innaaa anshaanaahunna inshaaa’aa

35. for, behold, We shall have brought them into being in a life renewed,


Surah Al-Waqiah Ayat 36

فَجَعَلْنَاهُنَّ أَبْكَارًا

Faja’alnaahunna abkaaraa

36. having resurrected them as virgins,14


14 Lit., “and We shall have made them virgins”. According to a number of authentic Traditions (quoted in full by Tabari and Ibn Kathir), the Prophet stated on several occasions that all righteous women, however old and decayed they may have been on earth, will be resurrected as virginal maidens and will, like their male counterparts, remain eternally young in paradise.


Surah Al-Waqiah Ayat 37

عُرُبًا أَتْرَابًا

‘Uruban atraabaa

37. full of love, well-matched


Surah Al-Waqiah Ayat 38

لِأَصْحَابِ الْيَمِينِ

Li as haabil yameen

38. with those who have attained to righteousness:15


15 I.e., equal in dignity with all other inmates of paradise. As regards the term atrab (sing. tirb), rendered above—as well as in Sad [38]: 52 and An-Naba’ [78]: 33—as “well-matched”, there is no doubt that it primarily denotes “[persons] of equal age” (a meaning adopted by most of the commentators); however, as pointed out by all philological authorities, this term is also used in the sense of “[persons] equal in quality”, that is, “well-matched”: a significance which, to my mind, is eminently appropriate here inasmuch as it is meant to stress the equal excellence of all who have attained to righteousness, whether they be men or women; or, alternatively, the equal attraction towards one another and, thus, a mutual fulfilment of their spiritual and emotional needs; or both of the above meanings.


Surah Al-Waqiah Ayat 39

ثُلَّةٌ مِنَ الْأَوَّلِينَ

Sullatum minal awwa leen

39. a good many of olden times,


Surah Al-Waqiah Ayat 40

وَثُلَّةٌ مِنَ الْآخِرِينَ

Wa sullatum minal aakhireen

40. and a good many of later times.16


16 In contrast with “the foremost”, who have always been “drawn close unto God”—and of whom there are less and less as time goes on (see note 4 above)—there will always be many of those who attain to
righteousness after initial stumbling and sinning (see note 10).


Surah Al-Waqiah Ayat 41

وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ

Wa as haabush shimaali maaa as haabush shimaal

41. BUT AS FOR those who have persevered in evil – what of those who have persevered in evil?17


17 I.e., until their death. Literally, the phrase reads, “those on the left hand” (see note 3 above).


Surah Al-Waqiah Ayat 42

فِي سَمُومٍ وَحَمِيمٍ

Fee samoominw wa hameem

42. [They will find themselves] in the midst of scorching winds, and burning despair,18


18 For this rendering of hamim, see Surah Al-An’am [6], note 62.


Surah Al-Waqiah Ayat 43

وَظِلٍّ مِنْ يَحْمُومٍ

Wa zillim miny yahmoom

43. and the shadows of black smoke—


Surah Al-Waqiah Ayat 44

لَا بَارِدٍ وَلَا كَرِيمٍ

Laa baaridinw wa laa kareem

44. [shadows] neither cooling nor soothing.


Surah Al-Waqiah Ayat 45

إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ

Innahum kaanoo qabla zaalika mutrafeen

45. For, behold, in times gone by they were wont to abandon themselves wholly to the pursuit of pleasures,19


19 I.e,, to the exclusion of all moral considerations. For the meaning of the term mutraf, see Surah Hud [11], note 147.


Surah Al-Waqiah Ayat 46

وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ

Wa kaanoo yusirroona ‘alal hinsil ‘azeem

46. and would persist in heinous sinning,


Surah Al-Waqiah Ayat 47

وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ

Wa kaanoo yaqooloona a’izaa mitnaa wa kunnaa turaabanw wa izaaman’ainnaa lamab’oosoon

47. and would say, “What! After we have died and become mere dust and bones, shall we, forsooth, be raised from the dead?—


Surah Al-Waqiah Ayat 48

أَوَآبَاؤُنَا الْأَوَّلُونَ

Awa aabaaa’unal awwaloon

48. and perhaps, too, our forebears of old?”


Surah Al-Waqiah Ayat 49

قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ

Qul innal awwaleena wal aakhireen

49. Say: “Verily, those of olden times and those of later times


Surah Al-Waqiah Ayat 50

لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ

Lamajmoo’oona ilaa meeqaati yawmim ma’loom

50. will indeed be gathered together at an appointed time on a Day known [only to God]:


Surah Al-Waqiah Ayat 51

ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ

Summa innakum ayyuhad daaalloonal mukazziboon

51. and then, verily, O you who have gone astray and called the truth a lie,


Surah Al-Waqiah Ayat 52

لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ

La aakiloona min shaja rim min zaqqoom

52. you will indeed have to taste of the tree of deadly fruit,20


20 See note 22 on Surah As-Saffat [37]: 62.


Surah Al-Waqiah Ayat 53

فَمَالِئُونَ مِنْهَا الْبُطُونَ

Famaali’oona minhal butoon

53. and will have to fill your bellies therewith,


Surah Al-Waqiah Ayat 54

فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ

Fashaariboona ‘alaihi minal hameem

54. and will thereupon have to drink [many a draught] of burning despair—


Surah Al-Waqiah Ayat 55

فَشَارِبُونَ شُرْبَ الْهِيمِ

Fashaariboona shurbal heem

55. drink it as the most insatiably thirsty camels drink!”


Surah Al-Waqiah Ayat 56

هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ

Haazaa nuzuluhum yawmad deen

56. Such will be their welcome on Judgment Day!


Surah Al-Waqiah Ayat 57

نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ

Nahnu khalaqnaakum falaw laa tusaddiqoon

57. IT IS WE who have created you, [O men:] why, then, do you not accept the truth?


Surah Al-Waqiah Ayat 58

أَفَرَأَيْتُمْ مَا تُمْنُونَ

Afara’aytum maa tumnoon

58. Have you ever considered that [seed] which you emit?21


21 This refers to both the male semen and the female ovum, and thus, by implication, to the aweinspiring,
complex phenomenon of procreation as such.


Surah Al-Waqiah Ayat 59

أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ

‘A-antum takhluqoo nahooo am nahnul khaaliqoon

59. Is it you who create it or are We the source of its creation?


Surah Al-Waqiah Ayat 60

نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ

Nahnu qaddarnaa baina kumul mawta wa maa nahnu bimasbooqeen

60. We have [indeed] decreed that death shall be [ever-present] among you: but there is nothing to prevent Us 


Surah Al-Waqiah Ayat 61

عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ

‘Alaaa an nubaddila amsaalakum wa nunshi’akum fee maa laa ta’lamoon

61. from changing the nature of your existence22 and bringing you into being [anew] in a manner [as yet] unknown to you.


22 Lit., “changing your likenesses (amthal)”. However, the term mathal signifies also, tropically, the state, condition and the qualities (sifat) of a thing or person—in brief, “the nature of his [or its] existence”.


Surah Al-Waqiah Ayat 62

وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ

Wa laqad ‘alimtumun nash atal oolaa falaw laa tazakkaroon

62. And [since] you are indeed aware of the [miracle of your] coming into being in the first instance—why, then, do you not bethink yourselves [of Us]?


Surah Al-Waqiah Ayat 63

أَفَرَأَيْتُمْ مَا تَحْرُثُونَ

Afara’aytum maa tahrusoon

63. Have you ever considered the seed which you cast upon the soil?


Surah Al-Waqiah Ayat 64

أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ

‘A-antum tazra’oonahooo am nahnuz zaari’ooon

64. Is it you who cause it to grow—or are We the cause of its growth?


Surah Al-Waqiah Ayat 65

لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ

Law nashaaa’u laja’al naahu hutaaman fazaltum tafakkahoon

65. [For,] were it Our will, We could indeed turn it into chaff, and you would be left to wonder [and to lament],


Surah Al-Waqiah Ayat 66

إِنَّا لَمُغْرَمُونَ

Innaa lamughramoon

66. “Verily, we are ruined!


Surah Al-Waqiah Ayat 67

بَلْ نَحْنُ مَحْرُومُونَ

Bal nahnu mahroomoon

67. Nay, but we have been deprived [of our livelihood)!”


Surah Al-Waqiah Ayat 68

أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ

Afara’aytumul maaa’allazee tashraboon

68. Have you ever considered the water which you drink?


Surah Al-Waqiah Ayat 69

أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ

‘A-antum anzaltumoohu minal muzni am nahnul munziloon

69. Is it you who cause it to come down from the clouds—or are We the cause of its coming down?


Surah Al-Waqiah Ayat 70

لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ

Law nashaaa’u ja’alnaahu ujaajan falaw laa tashkuroon

70. [It comes down sweet—but] were it Our will, We could make it burningly salty and bitter: why, then, do you not give thanks [unto Us]?


Surah Al-Waqiah Ayat 71

أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ

Afara’aytumun naaral latee tooroon

71. Have you ever considered the fire which you kindle?


Surah Al-Waqiah Ayat 72

أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ

‘A-antum anshaatum shajaratahaaa am nahnul munshi’oon

72. Is it you who have brought into being the tree that serves as its fuel23—or are We the cause of its coming into being?


23 Lit., “its tree”: a metonym pointing to the plant-origin, direct or indirect, of almost all the known fuels, including mineral fuels like coal, which is but petrified wood, or petroleum, which is a liquefied residue of plant-nourished organisms buried in the earth for millions of years.


Surah Al-Waqiah Ayat 73

نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ

Nahnu ja’alnaahaa tazkira tanw wa mataa’al lilmuqween

73. It is We who have made it a means to remind [you of Us],24 and a comfort for all who are lost and hungry in the wilderness [of their lives].25


24 Inasmuch as “fire” (in the widest sense of this word) is the source of all light known to man, it is apt to remind him that “God is the light of the heavens and the earth” (see Surah An-Nur [24]: 35 and the corresponding notes).

25 The participial noun muqw is derived from the verb qawiya, “it became deserted” or “desolate”. From the same root is derived the noun qawa’ (or qiwa), which signifies “desert”, “wilderness” or “wasteland”
as well as “hunger” or “starvation”. Hence, muqw denotes “one who is hungry” as well as “one who is lost [or “who wanders”] in a deserted place”. In the above verse this expression is evidently used tropically, for it is difficult to imagine that, as some commentators assume, it relates merely to “wayfarers in the desert”. My composite rendering of al-muqwin as “all who are lost and hungry in the wilderness”, on the other hand, is literal and tropical at the same time, inasmuch as it describes people who are lonely, unfortunate and confused, and who hunger after human warmth and spiritual light.


Surah Al-Waqiah Ayat 74

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

Fasabbih bismi Rabbikal ‘azeem

74. Extol, then, the limitless glory of thy Sustainer’s mighty name!


Surah Al-Waqiah Ayat 75

فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ

Falaa uqsimu bimaawaa qi’innujoom

75. NAY, I call to witness the coming-down in parts [of this Qur’an]26


26 Or: “the setting [or “orbiting”] of the stars”. The term mawqi’ (of which mawaqi is the plural) denotes the “time [or “place” or “manner”] at which something comes down”. Although many of the commentators think that the phrase mawaqi an-nujum relates to the break-up of the stars at the Last Hour, Ibn ‘Abbas, ‘Ikrimah and As-Suddi were definitely of the opinion, strongly supported by the subsequent verses, that this phrase refers to the step-by-step revelation or “coming-down in parts (nujum)”—of the Qur’an (cf. Tabari and Ibn Kathir, see also note 1 on An-Najm [53]: 1). By “calling to witness” the gradual manner of its revelation, the Qur’an points implicitly to the astounding fact that it has remained free of all inconsistencies and inner contradictions (cf. An-Nisa’ [4]: 82 and the corresponding note 97) despite all the dramatic changes in the Prophet’s life during the twenty-three years of the “unfolding” of the divine writ: and this explains, too, the subsequent parenthetic clause (verse 76).


Surah Al-Waqiah Ayat 76

وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ

Wa innahoo laqasamul lawta’lamoona’azeem

76. and, behold, this is indeed a most solemn affirmation, if you but knew it!


Surah Al-Waqiah Ayat 77

إِنَّهُ لَقُرْآنٌ كَرِيمٌ

Innahoo la quraanun kareem

77. Behold, it is a truly noble discourse,


Surah Al-Waqiah Ayat 78

فِي كِتَابٍ مَكْنُونٍ

Fee kitaabim maknoon

78. [conveyed unto man] in a well-guarded divine writ


Surah Al-Waqiah Ayat 79

لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

Laa yamassuhooo illal mutahharoon

79. which none but the pure [of heart] can touch:27


27 I.e., which only the pure of heart can truly understand and derive benefit from. As for the preceding reference to “a well-guarded [i.e., incorruptible] divine writ” (kitab maknun), see Al-Buruj [85]: 21-22 and the corresponding note 11.


Surah Al-Waqiah Ayat 80

تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ

Tanzeelum mir Rabbil’aalameen

80. a revelation from the Sustainer of all the worlds!


Surah Al-Waqiah Ayat 81

أَفَبِهَٰذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ

Afabihaazal hadeesi antum mudhinoon

81. Would you, now, look down with disdain on a tiding like this,28


28 I.e., the message of resurrection and judgment.


Surah Al-Waqiah Ayat 82

وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ

Wa taj’aloona rizqakum annakum tukazziboon

82. and make it your daily bread [as it were] to call the truth a lie?


Surah Al-Waqiah Ayat 83

فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ

Falaw laaa izaa balaghatil hulqoom

83. Why, then,29 when [the last breath] comes up to the throat [of a dying man],


29 The elliptic implication is: “If, then, as you claim, you are really independent of any Supreme Power, why do you not …”, etc., thus connecting with verses 57-74.


Surah Al-Waqiah Ayat 84

وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ

Wa antum heena’izin tanzuroon

84. the while you are [helplessly] looking on—


Surah Al-Waqiah Ayat 85

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ

Wa nahnu aqrabu ilaihi minkum wa laakil laa tubsiroon

85. and while We are closer to him than you, although you see [Us] not—:


Surah Al-Waqiah Ayat 86

فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ

Falaw laaa in kuntum ghaira madeeneen

86. why, then, if [you think that] you are not truly dependent [on Us],


Surah Al-Waqiah Ayat 87

تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ

Tarji’oonahaaa in kuntum saadiqeen

87. can you not cause that [ebbing life) to return—if what you claim is true?


Surah Al-Waqiah Ayat 88

فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ

Fa ammaaa in kaana minal muqarrabeen

88. [ALL OF YOU are destined to die.] Now if one happens to be of those who are drawn close unto God,30


30 I.e., the “foremost” spoken of in verses l0-11 of this surah.


Surah Al-Waqiah Ayat 89

فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ

Farawhunw wa raihaa nunw wa jannatu na’eem

89. happiness [awaits him in the life to come], and inner fulfilment, and a garden of bliss.


Surah Al-Waqiah Ayat 90

وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ

Wa ammaaa in kaana min as haabil yameen

90. And if one happens to be of those who have attained to righteousness,31


31 See note 10 on verse 27.


Surah Al-Waqiah Ayat 91

فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ

Fasalaamul laka min as haabil yameen

91. [he, too, will be welcomed into paradise with the words,] “Peace be unto thee [that art] of those who have attained to righteousness!”


Surah Al-Waqiah Ayat 92

وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ

Wa ammaaa in kaana minal mukazzibeenad daaalleen

92. But if one happens to be of those who are wont to call the truth a lie, and [thus] go astray,


Surah Al-Waqiah Ayat 93

فَنُزُلٌ مِنْ حَمِيمٍ

Fanuzulum min hameem

93. a welcome of burning despair [awaits him in the life to come,]


Surah Al-Waqiah Ayat 94

وَتَصْلِيَةُ جَحِيمٍ

Wa tasliyatu jaheem

94. and the heat of a blazing fire!


Surah Al-Waqiah Ayat 95

إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ

Inna haaza lahuwa haqqul yaqeen

95. Verily, this is indeed the truth of truths!32


32 Lit., “a truth of certainty”, i.e., a truth most certain. The pronoun “this” in the above sentence relates not merely to the announcement of resurrection and life after death, but also and primarily—to the stress on man’s utter dependence on God.


Surah Al-Waqiah Ayat 96

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

Fasabbih bismi rabbikal ‘azeem

96. Extol, then, the limitless glory of thy Sustainer’s mighty name!


Source: The Message of the Quran by Muhammad Asad