🕋 تفسير سورة الواقعة
(Al-Waqia) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ إِذَا وَقَعَتِ الْوَاقِعَةُ
📘 When the imminent Event comes to pass when the Resurrection takes place
وَالسَّابِقُونَ السَّابِقُونَ
📘 And the foremost in the race to do good namely the prophets al-sābiqūna is a subject the foremost this repetition is to emphasise their exalted status; the predicate is the following ūlā’ika’l-muqarrabūna
أُولَٰئِكَ الْمُقَرَّبُونَ
📘 they are the ones brought near to God
فِي جَنَّاتِ النَّعِيمِ
📘 in the Gardens of Bliss
ثُلَّةٌ مِنَ الْأَوَّلِينَ
📘 a multitude from the former generations thullatun mina’l-awwalīna the subject that is to say a group of individuals from communities of old
وَقَلِيلٌ مِنَ الْآخِرِينَ
📘 and a few from the later ones from among the community of Muhammad (s) being the foremost from among the communities of old and this community the predicate is the following ‘alā sururin mawdūnatin
عَلَىٰ سُرُرٍ مَوْضُونَةٍ
📘 will be upon encrusted couches their linings woven onto rods of gold and jewels
مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ
📘 reclining on them face to face muttaki’īna ‘alayhā mutaqābilīna constitute two circumstantial qualifiers referring to the subject person of the predicate ‘they’.
يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ
📘 They will be waited on by immortal youths resembling young boys never ageing;
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ
📘 with goblets akwāb are drinking-vessels without handles and ewers abārīq are vessels that have handles and spouts and a cup ka’s is the vessel for drinking wine from a flowing spring in other words wine flowing from a spring that never runs out
لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ
📘 wherefrom they suffer no headache nor any stupefaction read yanzafūna or yanzifūna respectively derived from nazafa or anzafa al-shāribu ‘the drinker became inebriated’ in other words they do not get a headache from it nor do they lose their senses in contrast to the case with the wine of this world;
لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ
📘 there will be no denying its coming to pass there is no soul to deny it by repudiating it as it did in this world
وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ
📘 and such fruits as they prefer
وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ
📘 and such flesh of fowls as they desire for themselves to enjoy
وَحُورٌ عِينٌ
📘 and houris maidens with intensely black eyes set against the whiteness of their irises with wide eyes ‘īn the ‘ayn here is inflected with a kasra instead of a damma because it the kasra better harmonises with the yā’; the singular is ‘aynā’ similar in pattern to hamrā’; a variant reading for wa-hūrun ‘īn has the genitive case wa-hūrin ‘īn
كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ
📘 resembling hidden guarded pearls
جَزَاءً بِمَا كَانُوا يَعْمَلُونَ
📘 a reward jazā’an is an object denoting reason or a verbal noun with the operator being an implicit verb in other words ‘We have appointed for them the mentioned as a reward’ or ‘We have rewarded them this’ for what they used to do.
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا
📘 They will not hear therein in Paradise any vain talk any lewd words or any sinful words
إِلَّا قِيلًا سَلَامًا سَلَامًا
📘 but only the saying ‘Peace!’ ‘Peace!’ salāman salāman substitutes for qīlan ‘the saying’ which they will hear.
وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ
📘 And those of the right hand — what of those of the right hand?
فِي سِدْرٍ مَخْضُودٍ
📘 Amid thornless lote-trees nabk trees
وَطَلْحٍ مَنْضُودٍ
📘 and clustered plantains banana trees weighed down with its load of fruit from top to bottom
خَافِضَةٌ رَافِعَةٌ
📘 it will be abasing some exalting others that is it will manifest the abasing of some people by virtue of their admission into the Fire and manifest the exalting of others by their admission into Paradise.
وَظِلٍّ مَمْدُودٍ
📘 and extended shade one that is permanent
وَمَاءٍ مَسْكُوبٍ
📘 and cascading water running continuously
وَفَاكِهَةٍ كَثِيرَةٍ
📘 and abundant fruit
لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ
📘 neither unavailable during certain times nor forbidden because of its cost
وَفُرُشٍ مَرْفُوعَةٍ
📘 and mattresses that are raised on top of couches.
إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً
📘 Verily We have created them with an unmediated creation namely the wide-eyed houris We created them without the process of birth
فَجَعَلْنَاهُنَّ أَبْكَارًا
📘 and made them virgins immaculate — every time their spouses enter them they find them virgins nor is there any pain of defloration —
عُرُبًا أَتْرَابًا
📘 amorous read ‘uruban or ‘urban plural of ‘arūb meaning ‘a woman passionately enamoured of her spouse’ of equal age atrāb is the plural of tirb
لِأَصْحَابِ الْيَمِينِ
📘 for those of the right hand li-ashābi’l-yamīni is the relative clause of either ansha’nāhunna ‘We have created them’ or ja‘alnāhunna ‘We made them’ who are
ثُلَّةٌ مِنَ الْأَوَّلِينَ
📘 A multitude from the former generations
إِذَا رُجَّتِ الْأَرْضُ رَجًّا
📘 When the earth is shaken with a violent shock
وَثُلَّةٌ مِنَ الْآخِرِينَ
📘 and a multitude of the later ones.
وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ
📘 And those of the left hand — what of those of the left hand?
فِي سَمُومٍ وَحَمِيمٍ
📘 Amid a scorching wind an infernal wind permeating the pores of skins and scalding water water of extreme temperatures
وَظِلٍّ مِنْ يَحْمُومٍ
📘 and the shade of pitch-black smoke
لَا بَارِدٍ وَلَا كَرِيمٍ
📘 neither cool like all other shade nor pleasant nor agreeable in its appearance.
إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ
📘 Indeed before that in the world they used to live at ease enjoying life’s comforts never wearying themselves with an act of obedience
وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ
📘 and they used to persist in the great sin namely idolatry.
وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ
📘 And they used to say ‘What! When we are dead and have become dust and bones shall we indeed be resurrected? in both instances a-idhā and a-innā the two hamzas may be read either by pronouncing them fully or by not pronouncing the second and in either case inserting an intervening alif.
أَوَآبَاؤُنَا الْأَوَّلُونَ
📘 What! And our forefathers too?’ read a-wa-ābā’unā with the wa- being for supplement the hamza a- for the interrogative; here and in the previous instance it is used to express ‘remoteness of probability’; a variant reading has aw-ābā’unā as a supplement with aw and that to which this is supplemented is the syntactical locus of inna and its subject.
قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ
📘 Say ‘Truly the former and the later generations
وَبُسَّتِ الْجِبَالُ بَسًّا
📘 and the mountains are pulverised to tiny pieces
لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ
📘 will be gathered for the tryst the time of a known day that is the Day of Resurrection.
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ
📘 Then indeed you the erring the deniers
لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ
📘 will assuredly eat from a Zaqqūm tree min zaqqūm the explication of shajar ‘tree’
فَمَالِئُونَ مِنْهَا الْبُطُونَ
📘 and fill therewith with the tree your bellies
فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ
📘 and drink on top of that the consumed Zaqqūm boiling water
فَشَارِبُونَ شُرْبَ الْهِيمِ
📘 drinking like the drinking read sharba or shurba verbal noun of thirsty camels’ hīm is the plural of masculine haymān and feminine haymā similar in pattern to ‘atshān ‘atshā ‘thirsty’.
هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ
📘 This will be the hospitality for them what has been prepared for them on the Day of Judgement the Day of Resurrection.
نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ
📘 We created you We brought you into existence from nothing. Will you not then affirm this truth? in resurrection? For the One able to create from nothing is also able to repeat this creation.
أَفَرَأَيْتُمْ مَا تُمْنُونَ
📘 Have you considered the sperm that you emit? the sperm you spill in the wombs of women?
أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ
📘 Is it you a-antum read by pronouncing both hamzas fully or by replacing the second one with an alif or not pronouncing it but inserting an alif between the one not pronounced and the other one or without this insertion in the four instances here and below who create it that is the sperm making it into a human being or are We the Creators?
فَكَانَتْ هَبَاءً مُنْبَثًّا
📘 so that they become a scattered dust the second idh ‘when’ is a substitution for the first idh
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ
📘 We have ordained read qaddarnā or qadarnā death among you and We are not to be outmanoeuvred from We are not incapable of
عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ
📘 replacing you with We are not incapable of appointing your likes in your place and making you creating you in what you do not know in the way of forms such as apes or swine.
وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ
📘 For verily you have known the first creation al-nashā’ata a variant reading has al-nash’ata why then will you not remember? tadhakkarūna the original second tā’ of tatadhakkarūna has been assimilated with the dhāl.
أَفَرَأَيْتُمْ مَا تَحْرُثُونَ
📘 Have you considered what you sow? what you stir of the earth to place seeds therein?
أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
📘 Is it you who make it grow or are We the Grower?
لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ
📘 If We will We could surely turn it into chaff dried vegetation producing no seed and you would remain zaltum is actually zaliltum the lām having a kasra inflection; but it has been omitted to soften it that is to say you spend all day bemused tafakkahūna one of the original tā’ tatafakkahūna letters has been omitted surprised by this and you would say
إِنَّا لَمُغْرَمُونَ
📘 ‘We have indeed suffered loss! losing what we expended on the cultivation.
بَلْ نَحْنُ مَحْرُومُونَ
📘 Nay but we are deprived!’ prevented from reaping our provision.
أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ
📘 Have you considered the water you drink?
أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ
📘 Is it you who cause it to come down from the rain clouds muzn is the plural of muzna or are We the Causer of its coming down?
وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً
📘 and you will be at the Resurrection three kinds categories
لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ
📘 If We willed We could make it bitter salty undrinkable — why then will you not give thanks?
أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ
📘 Have you considered the fire that you kindle? the fire which you produce out of the oil of green trees?
أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ
📘 Was it you who created the tree thereof trees such as the markh the ‘afār or the kalkh ‘fennel’ or were We the Creator?
نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ
📘 We made it a reminder of the fire of Hell and a boon a provision for the desert-travellers al-muqwīn derives from the expression aqwā al-qawmu ‘they have reached al-qawā or al-qawā’ that is al-qafr ‘desolate land’ which is a wilderness mafāza that has neither vegetation nor water.
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
📘 So glorify exalt the transcendence of the Name ism is extra of your Lord the Tremendous God.
۞ فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ
📘 Nay I swear fa-lā uqsimu lā is extra by the setting-places of the stars!
وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ
📘 And indeed it the swearing by these setting-places of stars is a tremendous oath if you only knew — if you were people of deep knowledge you would realise the magnitude of this oath.
إِنَّهُ لَقُرْآنٌ كَرِيمٌ
📘 This namely what is being recited to you is indeed a noble Qur’ān
فِي كِتَابٍ مَكْنُونٍ
📘 in a Book inscribed guarded preserved and this is the Mushaf;
لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
📘 which none touch lā yamassuhu is a predicate functioning as a prohibitive command except the purified those who have purified themselves of ritual impurities 5680 a revelation revealed by the Lord of the Worlds.
فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ
📘 Those of the right hand those who are given their record of deeds in their right hand fa-ashābu’l-maymanati is the subject the predicate of which is the following mā ashābu’l-maymanati — what of those of the right hand? — a glorification of their status on account of their admittance into Paradise.
تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ
📘 Do you then belittle do you take lightly and deny this discourse? the Qur’ān.
أَفَبِهَٰذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ
📘 And for your livelihood in the way of rain that is to say the thanks for it you offer your denial? of God’s granting it to you by saying ‘We have rain because of this or that storm’?
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
📘 And for your livelihood in the way of rain that is to say the thanks for it you offer your denial? of God’s granting it to you by saying ‘We have rain because of this or that storm’?
فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ
📘 Why then when it the spirit during the throes of death reaches the dying person’s throat hulqūm is the passage for food
وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ
📘 and you are O you attending the dying person at that moment looking at him —
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ
📘 and We are nearer to him than you are to know of his state but you do not perceive tubsirūna derives from al-basīra ‘perception’ that is to say you do not realise this —
فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ
📘 why then if you are not going to face a reckoning if you are not going to be requited by your being resurrected in other words why then if you are not going to be resurrected as you claim
تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ
📘 do you not bring it back why do you not restore the spirit to the body after it has reached the throat if you are truthful? in what you claim the second law-lā ‘why … if’ is repeated to emphasise the first one; idhā ‘when’ is an adverbial particle qualifying tarji‘ūna ‘bring it back’ to which both conditions are semantically connected. The meaning is ‘Why do you not bring it back when in repudiating resurrection you are being truthful in this repudiation?’ That is to say ‘Let death also be repudiated as impossible in its case just as you claim that resurrection is impossible’.
فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ
📘 Thus if he the dead person be of those brought near
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ
📘 then repose that is there will be for him relief and a goodly provision and a garden of Bliss does this response belong to the ammā ‘thus’ or to in ‘if’ or to both? Different opinions are given regarding this.
وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ
📘 And those of the left hand al-mash’ama means al-shimāl ‘left’ each of whom is given his record of deeds in their left hands — what of those of the left hand? — an expression of contempt for their status on account of their admittance into the Fire.
وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ
📘 And if he be of those of the right hand
فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ
📘 then ‘Peace be to you’ that is then for him there will be peace by way of security salām from chastisement a greeting from those of the right hand arising from the fact that he is one of them.
وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ
📘 But if he be of the deniers the erring
فَنُزُلٌ مِنْ حَمِيمٍ
📘 then a welcome of boiling water
وَتَصْلِيَةُ جَحِيمٍ
📘 and a roasting in Hell-fire.
إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ
📘 This indeed is the certain truth haqqu’l-yaqīn an example of an adjectivally qualified noun being annexed to its adjective.
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
📘 So glorify the Name of your Lord the Tremendous as explained above in verse 74.
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