Surah Al-Waqi'ah 56:75-96 - Quran Translation Commentary

61. When the stars start setting at dawn it is like an announcement of the end of the well decorated assembly in the heaven. This scene invites every owner of an observing eye to ponder. Hence it is presented here in support of monotheism and Reward and Punishment. The Quranic call is an invitation to these basic truths. Therefore it also shows its truthfulness. An oath of setting stars is taken in Surah Najm also in support of it and so also the swearing by the movement of stars, their hiding and disappearance and the breaking of dawn as a witness to the Day of Resurrection in Surah Takveer. Here this oath is described as a tremendous oath to explain that these signs in the outer space are very great proofs in support of Monotheism and Resurrection. Every one can come to the right conclusion easily by observing them. It does not require high logic. If you really have an intention to find out the truth you will surely find it in these signs. You will observe a great Divine miracle even in the setting of stars.

62. ‘Quran’ means a much read book. Being the Word of God and having its superior qualities, it is worth reading repeatedly. The Islamic Shariah (Code of Life) has provided for it by making it a must to recite some part of the Quran in every Salat, rather in every Rakaat (part) of the daily prayers. Over and above it, this book is read so widely throughout the word that no other book can compete it. The pleasant and soul-soothing spectacle of Quran recitation can be seen during the nights of the holy month of Ramdhan.

The quality ‘Kareem’ (noble) is mentioned here which means honourable as well as benefactor. Quran is a very high and authentic Word. Whatever has been stated in it has been stated from a high stage. It is glorious in every way and worthy of respect from every aspect. Moreover, it is like a flowing spring of eternal benefits. Very ungrateful are those who do not appreciate it.

63. By ‘Kitabim Maknoon’(the protected scripture) is meant the ‘Lavhe Mahfooz’ as it is mentioned in Surah Burooj:

“Nay(this is not untrue), this is a glorious Quran, (Inscribed) in a preserved tablet.” (Burooj: 21-22)

It means this book has been thoroughly protected in the heaven where no one save the angels can reach it.

64. By (clean) is meant the angels who do not have any unclean lines or impurity like sin and evil. Tabari and other commentators too have understood that’ Mutahhareen, means the angels. It has been clarified in Surah Abasa:

“It is in the leaves that are greatly honoured, Exalted and Purified, (Written) by the hands of scribes, (Who are) Honourable and faithful.” (Abasa: 13-16)

And here the aim is to explain that the imagination of the deniers regarding Quran that it is sent down by Satan is totally wrong and a big lie. The Quran is the WORD OF ALLAH and its source is LAVH-E- MAHFOOZ (THE PRESERVED TABLET) which is in the heaven. No satan can ever reach it to snatch it away or to pollute it. Only pure angels can reach there and only they can touch it. They, as per the Divine order, descend with the ayah of the Quran exactly as they are. Their chief Gabriel reveals it to the Holy Prophet. This work of bringing the Holy Quran is being done by the clean and pure angels. Hence there is no possibility of its mixing with the angels’ own words or with those of the devil or anyone else.

The main meaning of this ayah is what has been described above. But Fuqaha (religious jurists) have understood it as an argument to prohibit the touching of Quran without wazoo (ablution). In support, they also quote this hadith of Muatta

“Abdullah bin Abi Bakr bin Hazam narrates that in a letter written by the Holy Prophet to Amr bin Hazm it was mentioned that only the clean one (Tahir) should touch the Quran.”

Here it is not possible to enter into a lengthy discussion of Fiqh (religious jurisprudence).Hence we submit some points in brief

1. No order has been given in this ayah. Rather it is a statement of the fact that the Quran is being descended exactly as per the Book which is kept preserved in the heaven and which is being touched only by the pure, clean and honest angels. Neither the satans (devils) can pass by it nor their unclean hands can ever touch it. Nor they can interfere with being with ablution’. Rather it means a function of the angels. It is irrelevant to deduce such an order from this that the Quran should not be touched without performing ablution. The difference between “Tahir” and “Mutahhar” must also be kept in mind. If it were to convey that one who touches the Quran should be with ablution, the word “TAH-HEREEN” would have been used and not “MUTAHHAREEN”. Just as there is the mention of the angels’ touching the Quran so is the mention of the angels’ writing the Quran in Surah Abasa:

“(Written) by the hands of scribes, (Who) are honourable and Faithful.” (Abasa: 15-16)

Would it then be proper, on this analogy, to make it a condition that one must be Honourable and Faithful for writing any of its ayah? If such a derivation is not proper then the deduction made from the ayah mentioning “Mutah-hareen” too is improper.

2. As regards the Muatta’s hadith: “Only he who is pure should touch the Quran.” Firstly this hadith is Mursal (Awnal Ma’bood Sharah Sunan-e- Abi Dawood, Vol: 1, p: 384). Secondly “Tahir” does not necessarily mean being with ablution’. Rather it means a fellow who has cleaned the impurity of janabat(seminal discharge). This conclusion is supported also by those hadiths which, prohibit the reading of the Holy Quran by those who have not taken a bath (gusl) after indulging in sex (janabat). Though these Hadith too are not above criticism (Ibid 1 :383) and the Quran has ordered a Junubi (one who had sex) to take a bath:

“ And if you are unclean because of ‘Janabat’ (pollution), purify yourself by bathing.” (Maaidah: 6)

In view of these Quranic commandments the only thing which can be deduced from the above-quoted hadith of Muatta is that any person, after sex and any woman after menses, who has not purified himself or herself may not touch the Quran.

3. Some Fuqaha have become so much strict that, while prohibiting the touch of Quran without wazoo, they have banned to touch even those sheets of papers or those books which contain an ayah of Quran. This means without performing wazoo nobody can even write Bismillah on a letter nor can he quote any ayah therein because BISMILLAAH too is an ayah of the Quran. Similarly he cannot touch those magazines or periodicals which contain the ayah of Quran. A hadith of Bukhari refutes such strictness wherein he has quoted Ibrahim Nakhae saying that “there is no harm in writing a letter without wazoo.” (Bukhari, Kitaabul Wazoo, Baab: Qiratul Quran Ba’ad al- hadith etc.). Obviously there will be Bismillaah in a letter and so also ayah if necessary. The Holy Prophet (Peace Be Upon Him) had written a letter to the Qaisar of Rome. There were some ayah of the Quran therein. Was the man, then, who carried that letter asked that it should not be touched without ablution.

4. Ibne Abbas, Sho’bi, Zahhaq, Zaid bin Ali, Muayyid Billaah, Dawood, Ibne Hazam and Hammaad bin Sulaiman are of the opinion that Quran can be touched without performing ablution. (Fiqhus Sunnah, As Saiyid Saabiq, Vol. 1.P. 57.

5. Surely it is good and auspicious to be with wuzoo while reading and studying the holy Quran, because, in a state of cleanliness man has a greater feeling of purity which also helps keeping the mind pure. But to make it Haraam (unlawful) to touch the Quran without wuzoo is nothing but severity of jurisprudence. Such strictness can only create numerous hardships for people in the current age. It is not practicable to make it compulsory to be with wuzoo for all those who purchase, sell, print, bind and carry copies of Quran from one place to another. This condition is a great hindrance in the path of Quran’s propagation. This BOOK is not meant only to be kept in beautiful covers. It is obligatory to obtain Guidance from it at every step. It is a must to spread it more and more widely. It is a fact that the facilities offered by Deen (religion) have been removed by such severity of Fiqh.

65. They do not feel its greatness. They ignore it.

66. Also ponder over your utter helplessness at the time of death.

67. The soul of the fellow is being gathered before your eyes.

68. Compared to you, God is nearer to the dying person. For explanation please see Surah Qaaf. Note:21.

69. That is: If you are not subject to or under control of your Lord then why do you not bring back the soul after death’? When it is a reality that a soul departed from the body cannot be retrieved by anybody either for himself or for anyone else, then why does he not accept the truth and reality that he is a subject of and under total control of his LORD? When he is under HIS control then HE should be worshipped and also be obeyed. Where is the ground for disbelief and disobedience and rebellion?

70. For the explanation of “Muqarrabeen” please see Note: 10 above.

71. If the dead fellow is from the Muqarrabeen then there is total relief for his soul. He smells such a pleasant fragrance which makes him fresh and happy. He is given the good tidings of the bountiful Paradise. It has also been mentioned in Surah Haa Meem Sajdah (ayah 30) that angels descend with good tidings of paradise upon those who remain steadfast.

72. People of the right hand means the common righteous people whose record of deeds will be given in their right hands.

73. If the dying man is righteous the angels give him good tidings while collecting his soul that there is peace and safety for him and that he will never face any hardship or calamity.

74. If the deceased was a denier of Tawheed (Belief in ONLY ONE GOD) and the Hereafter and was a way ward then he will be greeted with hot water and he is given the bad news that he will go to Hell.

75. That is: All the above mentioned things are totally true. There is not the least scope for doubt therein.

76. For explanation please see Note:58.

It is mentioned in a hadith that when this ayat was revealed the holy Prophet (Peace Be Upon Him) said: Keep it in your Rukoo.(bowing position in salaat) and when the ayat was revealed he said: Keep it in your Sajdah (prostrating position in the prayer). (Aboo Dawood, Kitabus Salaat).

So in Rukoo we recite ( H o l y is my Lord the (Great) and we say (Holy is my Lord, the Exalted) in Sajdah as per this order of the Holy Prophet.

This also makes it clear that the recitations of the Salaat are based on the instructions and hints given by the holy prophet.