46. SURAH AL-WAQI’AH

 

 

INTRODUCTION TO SURAH AL-WAQI’AH

 

Named after the word “الواقعة (al-Waqi’a)” in verse 1, this Surah was revealed in Mecca as the 46th chapter. However, when the official Mushaf was compiled, it was arranged after Surah Rahman—which, due to its striking similarity in content, was revealed in Medina as the 97th chapter. The seamless harmony of the verses gives the impression that the entire Surah was revealed at once. The Surah is also known as “الواقية (al-Waqiyyah, the Protector)” and “المنجية (al-Munjiyah, the Savior).”

In this Surah, which opens with vivid scenes of the Day of Judgment, the various groups that will be formed in the Hereafter and the consequences they will face are clearly described. Allah’s existence, oneness, and infinite power are emphasized through both external (environmental) and internal (spiritual) evidences. In this context, the question of the polytheists—“Will we truly be resurrected after we die and become dust and bones, just as our ancestors were?”—is answered.

Unfortunately, there are narrations attributed to the Prophet that claim reciting Surah al-Waqi’a will bring wealth by saving one from poverty. We consider these narrations to be fabrications that attempt to use the Qur’an as a tool to foster such expectations, thereby diverting it from its true function as an “admonition” and a “guide.” In our view, attributing these fabrications to the Prophet is nothing but slander.

 

 

Meaning of verses:

 

 

^1-7when that event occurs – and no one denies the occurrence of that event. That event is what brings down, raises – when the earth is shaken with shaking and mountains are broken down,crumbling and turn to dust and when you become three equivalent classes, ¹³⁵you will  know.

⁸And the companions of the right; what are the companions of the right?

⁹And the companions of the left; what are the companions of the left?

¹⁰And the forerunners are the forerunners.

¹¹The forerunners are those brought close.

¹²And the forerunners are in the gardens of Bliss.

^13,14Many are from the former ones and a few are from the later ones. ²⁴They are upon ¹⁵thrones woven with gems ²⁴as a recompense for what they did. ¹⁶They recline on them, facing each other. ^17-23Around them will circulate pitchers, ewers, cups filled at the springs – no headache will they have from it, nor will they be intoxicated -, fruits of what they like, meat of fowl from whatever they desire; never-growing children, and large eyed ones like hidden pearls. ²⁵They will not hear therein vain talk, nonsense and that which will cause them to waste their time/to delay the good/to make reluctant for the good/to harm. ²⁶Only a saying: “Salam [health, peace, happiness…], salam [health, peace, happiness…]!”.

^27-34And the companions of the right; what are the companions of the right? They will be among thorne-free lote trees, bananas/acacias lined with fruits, extended shadows, gushing water, many fruits that do not end; deplete and are not forbidden and raised mattresses.

³⁵Surely, We created the lote, banana, shadows, gushing water with such a creation. ^36-38Then, We made them attractive and untouched and at the same level for the companions of the right.

^39,40A community, many are from the former ones. And another community is from the later ones.

⁴¹And the companions of the left; what are the companions of the left?

^42-48They will be in a fire that penetrates into them and scalding water, they are in a shadow of pitch black smoke which is neither cool nor pleasant. Surely, the companions of the left are those who have indulged in wealth and joy before this. And they persisted in the great sin; associating others with Allah. And they said: “Will we be resurrected after we die and become a pile of dust and bones? And our ancestors as well?”.

^49,50Say: “Indeed, the former ones and the later ones will be gathered on a certain time of the known day at the appointment area. ⁵¹Then, indeed, you who have gone astray from the righteous path, you deniers! ⁵²You will definitely eat from a tree of zaqqum ⁵³so that you will fill your bellies with it. ⁵⁴Then, you will drink scalding water on top of it. ⁵⁵And you will drink like camels that are thirsty to death”. – ⁵⁶This is their feast on the day of religion?. –

⁵⁷It is We Who formed you; should you not admit? ⁵⁸So, have you ever thought about that which you emit [semen, ovary]?  ⁵⁹Is it you who form it or is it We Who form?

^60,61It is We Who have decreed death among you. And We are not the Ones Who can be prevented in replacing you with your likenesses and build you in that which you do not know.

⁶²And indeed, you have learned, you know about the first creation. Then, should you not think about it and remember?

⁶³And, have you ever thought about what you sow?

⁶⁴Is it you who make it grow or is it We Who make grow?

^65-67If We had willed, We would certainly have turned it into a dry debris so you would have marveled and said: “Indeed, we are in debt! Or more accurately, we are such people who are deprived of all what they have!”: ⁶⁸Then, have you ever thought about the water you drink?

⁶⁹Is it you who sent it down from the clouds or is it We Who send down?

⁷⁰Had We willed, We could have made it salty. Then, should you not repay for it?

⁷¹And, have you ever thought about the fire/oxygen you burn?

⁷²Is it you who produced tree of the fire/oxygen or is it We Who produce?

⁷³We have made the fire/oxygen a lesson/reminder and a benefit for the travelers in the desert.

⁷⁴Then, purify the name of your glorious Rabb/keep it away from all deficiencies/teach that He is purified from all deficiencies!

⁷⁵No. The divisions/times and locations of each Ayah sent down with each revelation is the evidence that – ⁷⁶and it is a great evidence if you know – ⁷⁷indeed it is the noble Qur’an. ⁷⁸It is in a protected/maintained book. ⁷⁹No one but those who are mentally purified may establish relation with it. ⁸⁰It is sent down by Rabb of all universes.

⁸¹Now, do you despise this Word/the Qur’an?

⁸²And do you make your living by denying/repay for the provisions given by denying?

^83-85But when the soul comes to the throat, then, you wait before it, but We are closer to it than you. But you do not see.

^86,87Then, so if you are not to be recompensed, why do not you turn back that soul that reaches to the throat, if you are among the truthful?

^88,89But if he is of those who are brought close, then there is Jannah [Heaven/Paradise] of comfort, provision of pleasant smell and abundant blessings.

^90,91And if he is of the companions of the right; then salam [health, peace, happiness…] for you from the companions of the right!

^92-94But if he is of the deniers who have gone astray from the righteous path; then a feast of scalding water! And being thrown into Jahannah [Hell]!

⁹⁵Indeed, what We convey is what is the certain information, the truth.

⁹⁶Then, purify the name of your great Rabb/teach that He is purified from all deficiencies’!

 

Analysis of Verses

 

Verses 1-7, 135:

^1-7when that event occurs – and no one denies the occurrence of that event. That event is what brings down, raises – when the earth is shaken with shaking and mountains are broken down,crumbling and turn to dust and when you become three equivalent classes, ¹³⁵you will  know.

As can be seen, verses 1-7 constitute the adverbial phrase of a sentence. The other elements of the sentence, including its main verb, are not present here. Therefore, the word “iza” (اذا) – which is the first word of this adverbial phrase comprising verses 1-7 of the surah – must necessarily connect to something. If one says “When the inevitable event occurs…” and then stops without any further explanation, this statement remains incomplete and no one can understand it. This situation is exactly like saying “When I was in the army…” and then cutting off the speech. In reality, the statement should continue by explaining what happened during military service.

Some exegetes of the past who couldn’t demonstrate proper sequential understanding (tartil) of the Qur’an attempted to interpret these verses through various assumptions. Below are the thoughts put forward by Qurtubi and Razi from among these scholars:

There are omitted expressions in the command. That is, remember the time when that event will occur. Al-Jurjani said: “Iza (time)” is extra (zaid). It means “The event will occur.” It is like Allah’s statements: “The Hour has drawn near” [al-Qamar, 54/1] and “Allah’s command has come” [an-Nahl, 16/1]. Again, this command is similar to saying “The fasting period has come” meaning its time has approached. According to the first view, “iza” indicates time, and its response is Allah’s statement “The companions of the right – what are the companions of the right?” [verse 8]. ^[1]

Third Issue

What is the governing element (amil) of the particle “iza” in the verse? We say: In this matter, the following three explanations can be given:

1. Its governing element is a verb that came before it. In this case, the word “iza” becomes a direct object (maf’ul bih) rather than an adverbial (maf’ul fih). The presumed verb [amil] that came before is the omitted verb “uzkur” [remember]. Accordingly, it is as if Allah the Exalted is saying “Remember the Day of Judgment.”
2. Its governing element is the expression “Leyse li vak’atiha kazibetun” [There is no denying its occurrence]. This is like saying “On Friday, I have no engagements.”
3. Its governing element is expressions like “some will be abased and some exalted when the Resurrection occurs.” The evidence for this is the presence of the words “hafiza, rafia” [abasing, raising] in the verse. It has also been said that its governing element is the upcoming word “ashab-i meymene…” [Companions of the Right] (Al-Waqi’a/8), meaning “On the Day the Resurrection occurs, the Companions of the Right…” ^[2]

As in this case and in many other instances we have identified, the source of these insoluble problems that render the Qur’an incomprehensible is the neglect of the Qur’an’s tartil – its essential, obligatory arrangement. These problems disappear when the verses are arranged in the order and sequence in which they were revealed.

Indeed, to resolve this issue, it is sufficient to recall that Surah Al-Waqi’a is a continuation of Surah Ta Ha and to arrange the last verse of Surah Ta Ha sequentially with verses 1-7 of Surah Al-Waqi’ah mentioned above. Accordingly, the governing element of the particle “iza إذا” at the beginning of Surah Al-Waqi’a is the verb “fasatae’lamuna فَسَتَعْلَمُونَ”  [you will soon know] in Surah Ta Ha. But as can be seen, in the current arrangement, the sentence has been divided, and a wall consisting of 222 pages worth of verses from 35 surahs has been built between the main clause and its adverbial phrase. We believe this situation, which we have complained about and which renders the Qur’an incomprehensible, must absolutely be corrected.

When the aforementioned arrangement is corrected – that is, when the 135th verse of Surah Ta Ha is combined with verses 1-7 of Surah Al-Waqi’ah – the paragraph takes the following form, leaving no issues whatsoever:

Say: “Everyone is waiting, so you too wait. Surely you will soon know who are the people of the straight path and who are rightly guided – when the inevitable event occurs (there is no denying its occurrence. That event will be abasing and exalting) – when the earth is shaken with a mighty shaking and the mountains are crumbled to powder, becoming scattered dust, and you become three kinds [of people].”

As we have stated multiple times, it is impossible to convey the Qur’an’s eloquent expressions with equivalent eloquence in Turkish. Therefore, we once again sincerely confess our inability to fully reflect in translation the complete meanings of the expressions in these verses under discussion, while presenting the profound meanings of the chosen words.

 الواقعة AL-WAQIA

The word “Waqia,” meaning “the event that occurs or is certain to occur,” appears here in its definite form “al-Waqia” and has become specialized as one of the names for the Day of Judgment. Besides “al-Waqia,” other nominalized words used in the Qur’an for the Day of Judgment include “al-Qariah,” “al-Haqqah,” “as-Sakhkhah,” and “at-Tammah.” All of these are words that reflect the magnitude and seriousness of the event of Judgment Day. Each will be analyzed separately when their respective contexts arise.

Here, the event named “al-Waqia” is explained in Surah al-Haqqah as follows:

^13-17And when the Sur is blown with a single blow,³¹⁵ and the earth and the mountains are lifted, clashed together with a strong hit and scattered, on that day, “that event” will have occurred. And the heavens/universe will be split open, it will be infirm on that day. All powers will be around the heavens/universe. On that day, better and newer creatures which will be created in place of the removed previous creatures will reflect the great throne of your Rabb; His existence, oneness, exaltedness, the fact that He is the owner of the highest position.

(Al-Haqqah/ 13-17)

 

and no one denies the occurrence of that event.

Regarding the word “كاذبة kazibatun” in the verse, it could be said that the “-tun” suffix at the end is used either to maintain grammatical agreement with “waqiatu,” or to add an intensive meaning (mubalagha) to the word. In this second case, the suffix gives the sentence the following meaning: “This coming event is so certain that no one has ever lied about its occurrence. All intelligent, knowledgeable, and conscious people have affirmed its reality and never denied it. Whoever declares its occurrence speaks nothing but the truth.”

The inevitable occurrence of this “event” (waqia) and the fact that those who deny it until the last moment will abandon their denial when faced with its reality has been expressed in various styles in other verses:

⁸⁴And then when they saw Our punishment, they said: “We have believed in Allah alone and we have disbelieved in that which we associated with Him”.

(Al-Mu’min/ 84)

 

⁴⁷So respond to the calls of your Rabb before that irrevocable day of which there is no place of return for them comes from Allah. That day, there will be no place for you to take refuge, and there will not be for you making unknown/being unknown.

(Ash-Shura/47)

 

^1-3A supplicant asked Allah Who is the owner of “the ascending times” of the punishment for which there is no one to avert it, which can not be prevented and which is only for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.

(Al-Ma’arij/ 1- 3)

 

That event is what brings down, raises

This part of the paragraph has already been explained by the Quran in verses 105-112 of Surah Ta Ha:

^105-107They ask you about the mountains, say: “My Rabb will blow them away. Thus, He will leave them leveled flat, empty. You will not see a hole and an elevation therein”.

¹⁰⁸That day, they will follow the inviter that has no deviation, then all voices will be reduced for Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. You will hear only a low voice.

¹⁰⁹That day, except for those whom Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created] gives permission and He is pleased in word, no one will get help-support, benefit.

¹¹⁰Allah knows what was before and what is after those who will not be helped. But they can not encompass Him in knowledge.

¹¹¹And people will be humbled for Allah Who is alive and is the One Who always watches over all He created. Those who do wrong; act against their own good by associating others with Allah will absolutely lose.

¹¹²And whoever did amendatory deeds as a believer, they will neither fear injustice nor deprivation of justice.

(Ta Ha/ 105-112)

Here, the attribution of abasement and elevation to the “event” is metaphorical. Another example of this can be found in Saba’ surah’s 33rd verse, where people’s deceit is metaphorically attributed to night and day.

The verse does not explicitly state what will be abased or elevated by the “event” – this has been omitted. However, the concepts of “abasement” and “elevation” are used by Arabs both for physical space and for status/position. For instance, they may refer to a “low place” spatially or to “honor” in terms of status. Accordingly, the expression can be understood both as “cosmic abasement and elevation” and as “human abasement and elevation.”

Universal/cosmic abasement and elevation have been addressed in numerous verses throughout the Qur’an:

 ⁵And the mountains will be like colorful carded wool.

(Qari’ah/ 5)

 

^1,2O people! Enter under the guardianship of your Rabb, indeed the tremor of the moment of Qiyamah [Resurrection] is a great thing. On the day that you will see it, every nursing woman will forget that she is nursing. And every pregnant woman will deliver what she carries or miscarry. And you will see people intoxicated while they are not. Yet, the punishment of Allah is severe.

(Al-Hajj/1)

 

¹⁴On that day; the earth and the mountains will convulse; the mountains will melt down and become a heap of sand flowing.

(Al-Muzzammil/14)

 

 

^1-3when the earth is shaken with its own tremor, the earth discharges its burdens and man             says,“What is happening to this earth?”.

(Az-Zalzalah/ 1 -3

 

and when you become three equivalent classes

The conjunction “wa” (و) at the beginning of the seventh verse connects the sentence to the verb “waqa’a” (وقع), making the meaning of the verse: “and when you become three kinds [of people], you will know.” Thus, the verb “you will know” from verse 135 of Surah Ta Ha encompasses this verse as well, which also functions as an adverbial phrase. In this case, the sentence beginning with Ta Ha/135 carries the complete meaning as follows:

Say: “Everyone is waiting, so you too wait. Surely you will soon know who are the people of the straight path and who are rightly guided… and when you become three kinds [of people], you will know.”

In other words, with this statement, our Lord informs us that people will be gathered in three groups on the Day of Judgment, thereby inviting intelligent people to come to their senses before death, before facing Judgment Day, before it’s too late, and before learning what will happen through direct observation (“ayn al-yaqin”) and absolute certainty (“haqq al-yaqin”). This information was previously given in At-Takwir/7:

⁷when the people are sorted out according to their beliefs and deeds,

The message of these verses also includes that regret will be of no benefit after these events have occurred.

Although the address “you” here may appear to be directed at the people of the Quran’s revelation era and current readers, it actually encompasses all generations from the first human until the Day of Judgment.

Verses 8-10:

⁸And the companions of the right; what are the companions of the right?

⁹And the companions of the left; what are the companions of the left?

¹⁰And the forerunners are the forerunners.

The 8th verse beginning with the ““ ف fa-i tafsiliyye – explanatory fa” (فاء التفصيل) indicates the start of detailing the three groups mentioned in the 7th verse. According to the explanation in verses 8-10, people will be divided into three groups in the Hereafter:

• Companions of the Right
• Companions of the Left
• Sabiqun (The Foremost, those who perform their duty first)

The information given here pertains to the main groups, which will themselves have subgroups.

⁷¹And infidels; those who consciously denied the divinity of Allah and the fact that He is Rabb will absolutely be sent to Jahannah [Hell] in groups. And when they arrive there, its gates will be opened. And its guards will say to them: “Did there not come to you messengers from yourselves who recited you the Ayat of your Rabb and warned you that you would meet this day of yours?. They will say: “Yes they did”. –But the word of punishment has been justified upon the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.-

(Az-Zumar/ 71)

 

⁷¹On that day, We will call all people with their leaders. And on that day, whoever is given his book in his right hand will read his own book and they will not be treated unjustly, not even as the wick of a lamp/the filament of a seed.

(Al-Isra/71)

 

^28,29And you will see every community with a leader kneeling. Every community with a leader will be called to their own book: “Today you will be recompensed for the deeds you did. This is Our book that speaks the truth to your face. Surely, We have been having what you did recorded”.

(Al-Jathiyah/ 28, 29)

Verses 8 and 9 contain interrogative sentences for “Companions of the Right” and “Companions of the Left”: “What are the Companions of the Right?” and “What are the Companions of the Left?” These question forms using word repetition, which we previously encountered in Surah Al-Qariah and will encounter again in Surah Al-Haqqah, serve as a rhetorical style to draw attention, emphasize the importance of the matter, and declare it as something astonishing.

In verse 10, a nominal sentence consisting of subject (mubtada) and predicate (khabar) is formed by repeating the word “as-Sabiqun” (السابقون). This attention-drawing construction can be explained in Turkish as: “The foremost are truly those who have earned their place at the front.”

The meanings of “Companions of the Right” and “Companions of the Left” were previously explained in the analysis of verses 18-19 of Surah Al-Balad. However, considering it would be beneficial, we repeat those explanations here:

ASHABU’L MAYMANA (أصحاب الميمنة):

In dictionaries, the word “maymana” (ميمنة) is derived from either “yamin” (يمين) or “yumn” (يمن), giving it the meanings of “right hand” or “auspicious/blessed.”

If the word is considered to derive from “yumn” (يمن), then the expression “ashab almaymana” means “those with good fortune, blessed, and happy.”

If it is derived from “yamin” (يمين), then it means “right hand” and is understood in the verse as “a high rank,” because for Arabs, the right hand symbolizes strength and honor. Indeed, respected individuals were seated on the right side in gatherings, and a person’s status was expressed with the phrase: “Fulanun minni bi’l-yamin” (فلان منّى باليمين – “He is my right hand”). This expression is still used in the same way today.

ASHABU’L MESH’EME (أصحاب المشئمة):

The word “mesh’eme” (مشئمة) is derived from “shu’m” (شئم), meaning “misfortune” or “bad luck.” Since Arabs used “shu’ma” (misfortune) interchangeably with “shimal” (شمال – left hand), dictionaries define “shu’ma” as “left hand.”

Among Arabs, if a bird flew from the left side of a traveler, it was considered a bad omen. Thus, the left hand became a symbol of weakness and humiliation. Accordingly, those deemed insignificant or lowly were seated on the left side in gatherings, and a person’s worthlessness was expressed with the phrase: “Fulanun minni bi’sh-shimal” (فلان منّى بالشّمال – “He is my left hand”).

In summary, “ashabu’l-mesh’eme” (أصحاب المشئمة) are the wretched ones whom Allah has humiliated, and they will be placed on the left side in His presence.

THE FORERUNNERS

The expression “to be foremost” evokes the idea of a race. Indeed, our Lord has invited us in the Qur’an to act together in many matters and to compete in good deeds:

 

^17-20Certainly not as you think! Indeed, you do not raise the orphan in an honorable way. You do not encourage one another to give opportunities for those unemployed, poor so they might earn their living. Yet, you consume heritage of the world, devouring it! And you love wealth with immense love, stockpiling it!

(Al-Fajr/17, 20)

 

^1-3Condition of the humanity in the age you live is the evidence that, all people are definitely in absolute loss, damage, depression, agony except for those who believe, do amendatory deeds, advise each other the truth; make it primary task/remind each other, advice each other patience; make it primary task/remind each other.

(Al-Asr/1-3)

And Ali Imran/133, Hadid/21, Tawbah/100, Mumin/61, and Hadid/10.

We know that in Sunnatullah (the way of Allah), the recompense corresponds to the type of deed:

^6-13Have you not seen/thought about what your Rabb did to the people of Ad, Iram who owned pillars – like of which was not formed among the cities -, the people of Thamud who cut out the rocks in the valleys, Pharaoh, the owner of the stakes; who had excellent armies/tortured like never seen before⁴⁴? They transgressed in those lands. Therefore, they increased the corruption therein. That is why, your Rabb poured the whip of punishment upon them.

(Al-Fajr/13)

Therefore, those who race to be foremost in performing righteous deeds in this worldly life—just as they took the lead in this world—will also take the lead in the Hereafter, both in entering Paradise and in attaining its blessings.

Verse 11:

¹¹The forerunners are those brought close.

In the previous verse, those described as “as-Sabikun” (السّابقون) [the forerunners, those who are foremost] are further clarified in this verse and characterized as “al-Muqarrabun” (مقرّبون) [those brought near]. The meaning of being brought near is explained in Surah Saba’:

³⁷And it is not your wealth and your children that will bring you closer to Us. But whoever believes and does amendatory deeds, it is those for whom will be many times more recompensed for what they did. And they will be safe in their upper mansions.

(Saba’/37)

As seen here, our Lord has clarified in Surah Saba’ who these “al-Muqarrabun” are, explicitly stating that they are those “who believed and did righteous deeds.”

Verse 12:

¹²And the forerunners are in the gardens of Bliss.

The positions of the groups of people in the Hereafter, mentioned in verses 8–10, begin to be explained from this verse onward, starting first with “as-Sabikun” (السّابقون) [the forerunners]. Thus, the “foremost ones” are given priority in the exposition as well.

It is noteworthy that the verse does not simply say “they are in the Gardens” but rather “they are in the Gardens of Bliss (Jannat an-Na’im).” The word “Na’im” (نعيم) lexically means “abundant, plentiful, and infinite blessings.” Considering that worldly gardens, orchards, and groves require constant care, pruning, watering, and labor, it becomes clear that the “Gardens of Bliss” promised to the “as-Sabikun” are free from such toil, meant purely for enjoyment and delight.

The glad tidings of the “Gardens of Bliss” given to “as-Sabikun” will be revisited in verses 88 and 89 of the surah.

Verses 13, 14:

^13,14Many are from the former ones and a few are from the later ones.

In these verses that provide information about “as-Sabikun” (السّابقون), it is necessary to carefully consider who is meant by the expressions “the former ones” and “the later ones”.

If we accept that the distinction between “the former ones” and “the later ones” is based on time, and if we take the period when these verses were revealed as the determining factor, then it becomes clear that most of those who will benefit from the Gardens of Bliss (Jannat an-Na’im) will be from those who lived before the time of our Prophet’s mission, while very few will be from those who lived after this period. However, despite accepting these premises, some have claimed that the majority of those who will enjoy the Gardens of Bliss are from “the early ones of Muhammad’s Ummah”, and only a few are from the later generations. Yet, if we consider that statements about the Hereafter and the Day of Judgment should logically encompass all people from the first human to the last, it becomes immediately apparent that this distinction made by some is unrealistic.

If, instead, we accept that the distinction between “the former ones” and “the later ones” is based not on time but on events, and if we take the call of any Messenger of Allah as the defining event, then it becomes clear that most of those who will benefit from the Gardens of Bliss are those who supported the Messengers in the early stages of their missions, while few are from those who lived outside these periods. In our view, the following verses support this opinion: Hadid 10 and Tawbah 100.

In reality, no matter which of the above views is adopted, the two messages our Lord has given us in these verses will never change:

1. The number of people who deserve Paradise at the level of “as-Sabikun” is continuously decreasing.
2. Deeds performed in difficult times are more valuable than those in normal times.

Verses 17-26:

²⁴as a recompense for what they did. ¹⁶They recline on them, facing each other. ^17-23Around them will circulate pitchers, ewers, cups filled at the springs – no headache will they have from it, nor will they be intoxicated -, fruits of what they like, meat of fowl from whatever they desire; never-growing children, and large eyed ones like hidden pearls. ²⁵They will not hear therein vain talk, nonsense and that which will cause them to waste their time/to delay the good/to make reluctant for the good/to harm. ²⁶Only a saying: “Salam [health, peace, happiness…], salam [health, peace, happiness…]!”.

Note: This passage has been arranged differently from the Official Mushaf.

In this group of verses, the meanings of some expressions have been distorted, creating the impression that women are merely objects of pleasure presented to men. Therefore, it is necessary to examine these verses thoroughly and carefully analyze their meanings.

When looking at classical works, it becomes evident that they give the false impression that Allah has shown favoritism toward men and created women as second-class beings. However, in the Qur’an, it is impossible to find any meaning that would suggest such discrimination or favoritism. Consequently, religious views that assign women inferior positions through the lens of male-dominated cultures should not be equated with the Qur’an, and extreme caution should be exercised when approaching translations and commentaries that contain such views contrary to Islam. The presence of distortions in the meanings of verses in such works can possibly be linked to the fact that all those engaged in translation and exegesis have been men. The contributions of believing women in this field will play a crucial role in correcting the misinterpretations regarding women.

Before proceeding with the analysis of our subject, we find it necessary to begin by emphasizing certain points that must be known with certainty and never forgotten:

Our physical and biological structure is in harmony with the conditions of the world we live in. For instance, we have eyes to see light, internal organs such as lungs, liver, stomach, and kidneys to sustain our lives, and reproductive organs to continue our lineage. All these systemic structures reflect a design that serves our survival in accordance with the laws governing the universe. However, in the Hereafter, life and its conditions will change (Hijr/48). Whether it is Paradise or Hell, it is impossible for us to comprehend the conditions of the Hereafter—the realities of that existence—with our worldly intellect, understanding, or intuition. For this reason, matters pertaining to the Hereafter (such as the blessings of Paradise) have always been expressed to us symbolically, through analogies (Ra’d/35, Muhammad/15). Indeed, a comprehensive examination of all the verses describing the Hereafter makes it clear that we will be adapted to life there—meaning that when we are resurrected, we will be recreated in a form we do not yet know.

According to the clear expressions of the Qur’an, none of the concepts such as death, illness, fatigue, hunger, or thirst will exist in Paradise. There, the consumption of blessings will not be out of necessity but for pleasure and enjoyment. Our Lord will impose no restrictions upon those in Paradise and will graciously grant them whatever they desire (Fussilat/31). Based on the verses stating that there are no prohibitions in Paradise and that the believers who have earned entry will be given whatever they wish, it is certainly possible to think that those who desire sexual pleasure and enjoyment will also be granted their desires. However, it is incorrect to assume that, as a means of satisfying these pleasures, spouses from the opposite sex—men being given women and women being given men—will be provided in the same manner as worldly spouses.

Because, as mentioned in the 57th verse of Surah Nisa, the spouses to be given in the Hereafter are unique to the Hereafter and will be created there, as referenced in the verses under discussion and in the 20th verse of Surah Tur. These spouses should not be confused with worldly spouses. In worldly life, spouses with different beliefs and deeds, if they have earned it, will enter Paradise together with their children and parents (Ra’d/23). However, upon careful examination of the passages describing scenes from Paradise, it becomes clear that this companionship in Paradise will not be in the form of worldly spousal, parental, or filial relationships but rather in the form of close friendship and companionship.

After briefly refreshing the Qur’anic knowledge about the Hereafter, the second stage in the analytical work on this subject should be the examination of certain technical details in the Arabic language. Like many other languages, Arabic distinguishes between masculine (muzakkar) and feminine (mu’annas) in its words. For example, in Turkish, regardless of whether the third person is male or female, they are referred to simply by the pronoun “o” (he/she). However, in Arabic, which has masculine and feminine distinctions in its words, the third-person pronouns are “huwa” (هو) for males and “hiya” (هي) for females.

The masculine-feminine distinction in Arabic is not limited to personal pronouns but is also present in the structure of all words, including nouns, verbs, and particles. Additionally, there are other general principles in Arabic that fall under the category of masculine-feminine distinctions. These principles are as follows:

• All plural words are expressed in feminine form.
• Inanimate objects are generally expressed metaphorically in feminine form.
• Official documents concerning society such as laws, regulations, and statutes are always written using masculine expressions.

These rules of Arabic have been applied exactly the same way in the Qur’an which was revealed in Arabic. While all plural words and names of plural objects are expressed in feminine forms, masculine words are always used in rulings addressing society. However, the masculine or feminine nature of these expressions in the Qur’an only represents a formal grammatical requirement from a linguistic technical perspective. Therefore, they do not indicate the actual gender of the beings being referred to by these words.

For example, in the following verse, the word “muttaqeen” (مُتَّقِينَ) which we translate as “the God-fearing” is a “jami muzakkar” (plural masculine) word:

^2-4This book; about which there is no doubt is a guidance for those who believe in the unseen, the unheard, the unknown places, who establish Salah [establish and maintain the institutions that support financially and spiritually; enlighten the community], who spend from what We have provided for them for the cause of Allah/provide sustenance first for their relatives and then others, who believe in what has been revealed to you and what was revealed before you, who has entered under the guardianship of Allah –and they definitely believe in Akhirat [Afterlife]-.

(Al-Baqara/2-4)

If the Arabic rule we mentioned above – “rulings addressing society are expressed with masculine words” – is not known or taken into account, one might incorrectly deduce from this verse that “the God-fearing, those who believe in the unseen, and those who establish prayer are all men.” Similarly, without knowing or considering this rule, verses 1-11 of Surah Mu’minun could also be misinterpreted:

¹Indeed, the believers have maintained their status/succeeded.

²They are the ones who are sincere in their Salah [supporting financially and spiritually; striving to enlighten the community].

³And they are the ones who keep their distance from that which is  vain.

⁴And they are the ones who fulfill/give zaqah; the tax that the believers sincerely give as a liability of belief and duty of servitude so that the religion of Allah may be spread, maintained and Salah may be established.

^5-7And they are the ones who guard their chastity, -except for those their spouses or whom their covenants possess, for  they will not be blamed because of this; those who wish to go beyond, it is those who are the transgressors.-

⁸And they are the ones who are faithful to their trusts and covenants.

⁹And they are the ones who maintain their Salah [supporting financially and spiritually; the institutions that enlighten the community].

^10,11And they are the ones who are the inheritors that will inherit gardens of Firdevs in which they will abide eternally.

(Al-Mu’minun/1-11)

As can be seen, the word “believers” (mu’minun – مُؤْمِنُونَ) in verse 1 is masculine and plural in form. Due to the word being masculine and plural in form, one could again incorrectly deduce from the literal text that “the believers are men.” On the other hand, in accordance with the same rule, all the words “they” in verses 2-11 that refer back to the masculine plural word “believers,” as well as the qualities of the people expressed by the word “they,” are also expressed with masculine words. Consequently, looking at these masculine expressions, one might conclude that what is explained in the passage consisting of verses 1-11 of Surah Muminun has nothing to do with women.

Of course, this approach is wrong and could lead to extremely serious consequences from the perspective of our religion. Because apart from the examples above, all commands and prohibitions in the Qur’an such as prayer, fasting, infaq, jihad, and repentance are expressed in masculine forms. Not knowing or completely disregarding this important rule of Arabic could lead one to incorrect conclusions that women are not addressed by Allah’s commands and prohibitions in the Qur’an or that women are not obligated. For example, looking at the following verses, one might fall into the distorted understanding that Paradise is exclusively for men:

^31-37Surely, there will be shelters/places of salvation; well-watered vineyards-gardens, grapevines, sprouts of same level; flower gardens, full water containers for those who have entered under the guardianship of Allah as a recompense and a sufficient blessings from your Rabb; Rabb of the heavens/universe and the earth and all that is between them; Rahman [Allah; the One Who shows great mercy on the earth to all living beings that He created]. They will not hear vain talk and lies there. –They are not capable of speaking before Him.-

(An-Naba/ 31-36)

However, it is indisputable that women are also addressed by Allah’s commands and prohibitions and will be held accountable for fulfilling their obligations. Likewise, Paradise has been prepared by our Lord as a reward for all deserving individuals without distinction between women and men. To deviate into views and opinions contrary to this can only be explained by deep ignorance and a logic that has lost its reason. The most disgraceful consequence that this ignorance and distorted logic could lead to is someone claiming that “Allah is also male.” For the verses that introduce our Almighty Lord are also expressed with masculine words, and it is not far-fetched that a logic formed in the darkness of ignorance might sink into such a quagmire by looking at the masculine words in the Qur’an.

The distortion of the meanings of the verses in question also stems from either ignorance of the rules we mentioned above or their deliberate neglect. The rule we are referring to is the rule that plural words are expressed in feminine form. The semantic distortion in the verses in question has been carried out by feminizing the meanings of words that are used in feminine form as required by this rule. However, the fact that the words in the verses are in feminine form due to grammatical rules does not mean that they are actually feminine in meaning. Apart from their apparent femininity, these plural words have no connection to femininity in meaning.

For example, in the following verses from Surah Rahman, although the mentioned spouses are expressed with feminine words, this does not mean that they are actually spouses of female gender:

⁵⁶In there are those who stare, who have not been touched by anyone, known-unknown, that has passed and will come.

(Ar-Rahman/ 56)

 

⁷⁰And within those fruits are good-beautiful.

⁷¹Then you two, which of what your Rabb is capable of; His unique power, unequalled blessings do you deny?

⁷²There are bright-eyed ones, secluded in pavilions.

⁷³Then you two, which of what your Rabb is capable of; His unique power, unequalled blessings do you deny?

⁷⁴Known-unknown, none has touched them before these.

(Ar-Rahman/ 70- 74)

These spouses have no connection to either gender or sexuality. From the adjective “untouched” mentioned in the verses, it is understood that our Lord will pair those who have earned entry to Paradise with newly created spouses unknown to anyone in the Hereafter. Since these spouses are said to be of a kind unknown to humans, describing them as “female” is not a correct approach.

One of the distortions stemming from ignorance or ill intentions concerns the word “huri” (حُور) , which has been incorrectly passed down in our religious culture regarding these spouses. To properly understand what the word “huri” means, the following verses must first be examined:

^51-57Surely, those who entered under the guardianship of Allah will be in a secure place; within gardens and springs as a bounty from your Rabb. They will sit facing each other and wear garments of thin silk and shining atlas. Thus it is! We will pair them with the large, black-eyed ones/the most ideal types. There they will ask every kind of fruit in secure therein. They will not taste any death other than the first death. And Allah will protect them from the punishment of Jahannah [Hell]. This is what the great salvation is.

(Ad-Dukhan/ 51- 57)

 

^17-20Surely, those who have entered under the guardianship of Allah will be in Jannah [Heaven/Paradise], in blessings, reclining on the couches lined row upon row and enjoying what their Rabb has given them. And their Rabb will protect them from the punishment of Jahannah [Hell]. And We will pair them with large-eyed ones. –“Eat and drink; enjoy with pleasure for what you did!”.-

²¹And as for those who believed and descendants of whom followed them in faith; We will join their descendants with them. We will not deprive them anything of their deeds. Everyone is retain for what he earned.

²²We will provide them with the fruits and meat in abundance from whatever they desire.

²³They will exchange a cup that is free from vain talk, nonsense and wasting their time/delaying the good/being reluctant for the good/harming.

²⁴And around them will revolve young boys who belong to them; they are like pearls hidden in mother of pearl.

^25-28They will turn to each other and ask: “We were indeed fearful among our families. Allah favored us and protected us from the penetrating punishment. Surely, we used to invoke Him. Indeed, He is the One Who is the most beneficent and the most merciful”.

(At-Tur/17- 28)

 

^41-49Purified servants of Allah are the ones for whom will be certain provisions/fruits. They are the ones who will be served in Jannah [Heaven/Paradise] of abundant blessings while sitting upon thrones facing each other. There will be circulated among them a white cup that contains nothing harm filled from springs which is pleasing in its taste and does not intoxicate. Beside them will be those with large eyes staring at them. They will be like protected eggs.

(As-Saffat/ 48, 49)

 

For a better understanding of this verse we suggest reading the passage of verses 40-49.

In the verses above, the words we have translated as “bright, large-eyed ones” are the words “hur” (حور) and “iyn” (عين).

• The word “hur” means “bright black-eyed.” It is used for eyes like those of a gazelle or cow—very white whites and very black (shiny, luminous) pupils. ^[3] Grammatically plural, this word is the plural form of both the masculine “hawar” (حَوَر) and the feminine “hawra” (حوراء). In other words, it describes the eyes of both men and women.
• The word “iyn” (عِين) means “those with very dark, wide eyes.” ^[4] This word is also the plural form of both the masculine “a’yun” (أَعْيُن) and the feminine “eayna'” (عَيْنَاء). The term “iyn” encompasses both expressions used by Arabs: “imra’atun ayna’un” ( إمرئة عيناء ) for large-eyed women and “rajulun a’yunun” ( رجل اعين) for large-eyed men.

Both “hur” and “iyn” describe eye types highly admired by Arabs and are used to depict the beauty of both women and men.

When the words “hur” (حُور) and “iyn” (عِين) are used together as “Hurun iynun” (حُور عِين), the meaning becomes “large, bright, wide-eyed ones.” Since this characteristic describes the spouses given in Paradise in the verses, it takes on the meaning of “large, bright-eyed spouses.” Therefore, the phrase “large, bright-eyed houris” found in many translations and commentaries is an incorrect translation. This is because when saying “bright-eyed ones,” the word “hur” is effectively erased from the text. In our view, the current misconception about the word “huri” stems from this incorrect translation, where adjectives are personified. The flawed understanding underlying this mistranslation is the perception that “hur” and “iyn” are feminine, which—according to available knowledge and documents—first began with Hasan al-Basri and was later reinforced by hundreds of fabricated and inconsistent narrations.

There is another misconception put forward by some regarding this group of verses—an immoral interpretation related to the expression we have translated as “immortalized [perpetually preserved] children” in verse 17. Unfortunately, some have claimed that this phrase refers to “boys given to depraved men for homosexual relations,” presenting such debauchery as if it were a reward of Paradise. However, in our view, the expression “immortalized children” means “children who do not grow, age, fall ill, or die, remaining forever in their most adorable state—like that of a 3–5-year-old (resembling robotic children).”

Not everyone who enters Paradise has lost a child at a young age. Paradise is “Ma tash’tahil anfus” (ما تَشْتَهِيهِ الأَنْفُسُ)—that is, “whatever the soul desires.” Those who have lost a young child will naturally be reunited with them. Moreover, our Lord states in Ra’d/23, 24:

“…They, the righteous from among their ancestors, spouses and descendants will enter into the gardens of Eden. And the forces in charge/harbinger Ayat will enter upon them from every gate: “Salam [health, peace, happiness…] be upon you for what you have had patience! How excellent is the end of this home!”.

According to what is understood from verses 25 and 26, in Paradise—in addition to every kind of blessing that will make the believers happy—there will be no unpleasant things such as idle talk, lies, backbiting, insults, noise, or mockery to disturb them there.

At the end of verse 26, the expression “selam” (سَلَامٌ) does not mean the word “selam” itself but rather its meaning: “sound, pure speech.”

^19-24Then, is the one who knows that which has been revealed to you from your Rabb is the truth like the one who is blind? Surely, only those who are able to comprehend;

those who fulfill their promises to Allah and who do not break the contract,

those who combine that which Allah has ordered to be combined; the faith and the good deed,

those who fear their Rabb in awe with respect, love, knowledge and who are afraid of the evil of account,

those who had patience in order to obtain the countenance of their Rabb,

those who established Salah [established and maintained the institutions that support financially and spiritually; enlighten the community],

those who spent from what We had provided for them secretly and openly for the cause of Allah

and those who eliminate evil with good remember and contemplate. It is they for whom the consequence of this home; the gardens of Eden are. They, the righteous from among their ancestors, spouses and descendants will enter into the gardens of Eden. And the forces in charge/harbinger Ayat will enter upon them from every gate: “Salam [health, peace, happiness…] be upon you for what you have had patience! How excellent is the end of this home!”.

(Ar-Ra’d/ 21-24)

 

And al-Ghashiyah/ 11, Naba/ 31-36 and Ibrahim/ 23.

 

 

Verses 27-34:

^27-34And the companions of the right; what are the companions of the right? They will be among thorne-free lote trees, bananas/acacias lined with fruits, extended shadows, gushing water, many fruits that do not end; deplete and are not forbidden and raised mattresses.

Above, in verse 8, the group referred to as “ashabu’l-mesh’eme” (أَصْحَابُ الْمَيْمَنَةِ) is here expressed as “ashab-ı yemin” (أَصْحَابُ الْيَمِينِ). Both expressions mean “the companions of the right.” The same meaning is conveyed through two different words, creating a stylistic “variation.”

In this group of verses, the blessings to be given to the “companions of the right” in Paradise are explained. However, this explanation is made using the names of worldly blessings. From this, it is understood that the blessings of the Hereafter are things unfamiliar to humans—things they do not know, cannot comprehend, and are beyond their perception. In fact, our Lord clearly states that the descriptions of Paradise are intended as examples, not exhaustive depictions, emphasizing that the reality of Paradise far exceeds any worldly comparison.

^14,15So, is the one who is upon an explicit evidence from his Rabb like those whose evil of their affairs are made attractive to them and who follow their vain, transitory desires; like those who will abide in the Fire eternally and who will be made to drink scalding water and that will tear their intestines into pieces? Example of Jannah [Heaven/Paradise] that is promised to those who entered under the guardianship of Allah: There will be rivers of unspoiled water, rivers of milk taste of which does not change, rivers of wine delicious to those who drink and rivers of filtered honey. For them will be therein all kinds of fruits and forgiveness from their Rabb.

(Muhammad/15)

 

Verses 35-38:

³⁵Surely, We created the lote, banana, shadows, gushing water with such a creation. ^36-38Then, We made them attractive and untouched and at the same level for the companions of the right.

In these verses, the expressions have been distorted by traditionalists by attributing the qualities mentioned in the verses to subjects not present in the text, such as “Muslim women” or “houris.” The qualifications subjected to distortion—”urub (عرب)”, “etrab (عُتُرُب)”, and “ebkar (أَبْكَار)”—are related to the feminine pronoun “hunne (هُنَّ) [“they”]” in the 35th verse, and what is meant by this pronoun are the blessings of Paradise enumerated in the preceding group of verses. There is no reference to “women” in either this group of verses or the previous one to which the pronoun “hunne [“they”]” could refer. Here, the feminine form of the pronoun “hunne [“they”]” is a requirement of the Arabic language rule we explained earlier: “plural words expressed in feminine form.” That it cannot be otherwise becomes even clearer when the qualifications subjected to distortion are examined one by one:

عربURUB

The word ʿurub has always been attributed to women in classical texts and has been interpreted with the following expressions:

• “Women who are devoted to their husbands, deeply in love with them”
• “Women who express their affection with sweet words, who love deeply”
• “Coquettish, flirtatious women”
• “Women whose speech is beautiful”
• “Women who openly display their love for their husbands”
• “Women who reveal their love for their husbands with sweet words and coquettish gestures”
• “Beautiful women who obey their husbands with love so that their husbands may derive greater pleasure and delight from them”
• “Those who are devoted to their spouses”
• “Women whose speech is in Arabic”

According to lexicons, the word “urub” is the plural of “arube” and “aribe”, and its root meaning is “ibane, izhar (manifestation, outward expression)”. The eloquent and beautiful speech of a language is also expressed with the word “arube”, referring to the clear and explicit presentation or explanation of one’s intent. ^[5]

From this, it can be said that the word “urub” briefly means “those who manifest, those who express outwardly.” If this quality is attributed to women, among the classical interpretations listed above, the definitions such as “women who express their love with sweet words, who openly display their affection for their husbands” can be said to align with the word’s meaning. However, it must be particularly noted that this quality of “manifestation” in the verses is not ascribed to women but rather to blessings such as cherries, bananas, shades, and gushing water. Thus, the meaning of the word ʿurub becomes “those that manifest, display, or reveal their taste, fragrance, delicacy, and delight.” When the word is understood in this sense, it becomes clear that the blessings of Paradise are attractive, pleasing, and alluring.

 اتراب ETRAB

Like the word “urub”, the word “etrab” has also been attributed to women in classical texts and interpreted with the following expressions:

• “Women all of the same age”
• “Women born at the same time”
• “Women who are uniformly thirty-three years old”
• “Women who are similar and closely matched in appearance”
• “Women whose temperaments are closely aligned”
• “Women among whom there is no hatred or jealousy”

However, the lexical meaning of the word “etrab” is “born at the same time, indistinguishable from one another.”^[6]

If this word is attributed to women, the meanings given in classical works can be considered roughly correct. But as stated earlier, these qualities are ascribed to the blessings granted to the believers in Paradise. In this case, the meaning of the word “etrab” would be “all of the same standard, all of the same level,” from which it is understood that all the blessings of Paradise are of high quality, with nothing spoiled, foul, unripe, or defective among them.

ابكار EBKAR

The word “ebkar” is the plural of “bikr”. Its lexical meaning, when used for a man, is “a man who has not approached a woman,” and when used for a woman, it means “a woman who has not been approached by a man.” ^[7]

The word has entered Turkish with the same meaning. In Turkish, an unmarried man is called “bekar” or “bakir”, and an unmarried woman is called “bakire”. Therefore, if the word “ebkar” is used as an attribute for women, there is no issue in translating it as “women who are all virgins.” However, since the word “ebkar” in the verse in question is attributed to objects—blessings—its meaning becomes “untouched, undefiled, unspoiled in originality.” Indeed, this word is used metaphorically in Turkish in expressions such as “bakir topraklar” (“virgin lands”) and “bakir orman” (“untouched forest”) to mean “untouched, unused, unworked [land], unworn, undamaged, new.”

Here, the blessings of Paradise described by the word ebkâr have been expressed with different words in other verses:

⁵⁶In there are those who stare, who have not been touched by anyone, known-unknown, that has passed and will come.

(Ar-Rahman/ 56)

⁷⁴Known-unknown, none has touched them before these.

(Ar-Rahman/ 74)

The verses in Surah Ar-Rahman clearly state that the blessings of Paradise will be untouched, meaning they have never before been perceived by hand or eye. These blessings, described in the verses with examples from worldly comforts we know, will be different from the familiar bananas, cherries, and furnishings. The fact that Paradise’s blessings possess these qualities delights and entices intelligent, thoughtful people.

Verses 39, 40:

^39,40A community, many are from the former ones. And another community is from the later ones.

In these verses, the group described as “the companions of the right” (ashabu al-yameen) is further divided into two categories: “the former ones” (al-sabiqun) and “the later ones” (al-akhirun). However, this distribution appears different from that of “the foremost” (al-sabiqun) group. To elaborate: While verses 13 and 14 state that very few of “the foremost” group come from “the later ones,” with the majority described as “a community” (jama’a) from “the former ones,” the “companions of the right” are described as consisting of both “a community from the former ones” and “a community from the later ones.” The term “community” (jama’a) indicates their large numbers.

Another notable difference between the information given about “the foremost” and “the companions of the right” concerns the nature of their rewards. For “the foremost,” it is explicitly stated that their blessings are given “as a reward for their deeds,” whereas no such explanation is provided for “the companions of the right.” This indicates that what is given to “the companions of the right” is not a reward but rather a grace, while “the foremost” will both receive recompense for their deeds [their wages] and additionally be granted eternal favors.

Verses 41-48:

⁴¹And the companions of the left; what are the companions of the left?

^42-48They will be in a fire that penetrates into them and scalding water, they are in a shadow of pitch black smoke which is neither cool nor pleasant. Surely, the companions of the left are those who have indulged in wealth and joy before this. And they persisted in the great sin; associating others with Allah. And they said: “Will we be resurrected after we die and become a pile of dust and bones? And our ancestors as well?”.

In this group of verses, the situation of “the companions of the left” (ashabu al-shimal) in the Hereafter is explained, and examples are given of what they will encounter there. The narration here is entirely dominated by a sarcastic tone. Although the chosen words are those that express beneficial and beautiful things, the adjectives qualifying these words completely reverse their meanings. These words – “cool”, “lovely”, and “shade” – are things that are positive in themselves but are incompatible with Hell, yet they are used with negative attributes. For example, while “shade” is something that cools and comforts, the adjective “yahmum” (يَحْمُومٍۙ) qualifying it gives the shade a suffocating, breath-stifling quality.

Our Lord has used this style in many verses against those who refuse to use their reason:

²⁹Proceed to that which you deny! ^30,31Proceed to a shadow which is owner of three arms that neither shadows nor protects from the fire!

³²Indeed, it throws/rains sparks like the palace; ³³as though sparks were yellow male camels.

(Al-Mursalat/ 29-34)

And Rahman/ 44, Muhammad/ 15, Zumar/ 16 and Kahf/ 29.

In verses 45-48, the moral attitudes that will cause people to form the group of “the companions of the left” (ashabu al-shimal) on Judgment Day are explained. According to this explanation, those in this group are people who indulged in extravagance due to their wealth, persisted in disbelief (kufr) and polytheism (shirk), and rejected resurrection. As understood from many verses revealed so far, those who deny the Hereafter due to their passion for wealth and desires are actually worldly people who escape from reality like ostriches burying their heads in the sand. This situation is also expressed in the following verse:

^38,39And the infidels have sworn with their strongest oaths that “Allah will not resurrect one who is dead”. No, Allah will resurrect the dead as a true promise that He took upon Himself so He will make clear to them that over which they differed and  show that those who concealed the truth are the ones who are the liars. But, most of the people do not know.

(An-Nahl/ 38)

Verses 49-56:

^49,50Say: “Indeed, the former ones and the later ones will be gathered on a certain time of the known day at the appointment area. ⁵¹Then, indeed, you who have gone astray from the righteous path, you deniers! ⁵²You will definitely eat from a tree of zaqqum ⁵³so that you will fill your bellies with it. ⁵⁴Then, you will drink scalding water on top of it. ⁵⁵And you will drink like camels that are thirsty to death”. – ⁵⁶This is their feast on the day of religion?. –

The expression “you will soon know” at the end of Surah Ta Ha, after being explained in detail in the preceding part of this surah (verses 1-48), here again addresses our Prophet and informs him of the message he must deliver to all humanity.

Although the depictions in these verses may seem unfamiliar to us today, they were not unfamiliar to the original audience of that time, who were well acquainted with the tropical zaqqum tree and knew well how a thirsty camel drinks water. The fact that this repulsive torture is referred to with the word “feast” in verse 56 is another example of the sarcastic tone. Another example of this can be found in Surah Al-Imran:

²¹Surely, those who conceal the Ayat of Allah, fought against the prophets unjustly and kill the people who command justice and equity from among the people; give them immediately the tidings of a painful punishment!

(Ali Imran/ 21)

THE ZAQQUM TREE

Zaqqum, a plant species growing in the Tihama region on the Red Sea side of the Arabian Peninsula, is a dwarf tree that grows wild and does not shed its leaves in winter. Some varieties with colorful and attractive flowers are also cultivated as ornamental plants. The zaqqum tree contains a poisonous sap. This sap, which has a foul odor and extremely bitter taste, can cause a type of skin disease even through external contact (for example, when breaking its branches).^[8]

Besides being presented as an example of food specific to polytheists in Hell, the zaqqum is also mentioned in other verses with various descriptions:

^43-46Surely, tree of zaqqum will be the food of those who excessively waste their time/delay the good/harm/who are excessively reluctant for the good. It is like molten metal; it boils within bellies like the boiling of a scalding liquid.

(Ad-Dukhan/ 43-46)

 

 

 

 

 

⁶²Is this better as a treat or tree of zaqqum?

⁶³Surely, We have made it a testing tool for those who do wrong; act against their own good by associating others with Allah. ^64,65Indeed, that tree of zaqqum will grow at the bottom of Jahannah [Hell]. Its sprouts will be like the heads of horned serpents.

⁶⁶And indeed they will eat from it and they will fill their bellies with it. ⁶⁷Then indeed, a mixture of scalding water after that will be for them. ⁶⁸And surely their return will be certainly Jahannah [Hell].

(As-Saffat/ 62-68)

 

¹Has the news of the Overwhelming come to you?

^2,3There will be people who will be humbled and humiliated on that day even though they worked hard and exhausted, ^4,5they will lean to a blazing fire, and will be given drink from a boiling spring.

^6,7There will be no food for them except a dry thorn that neither gives strength nor satisfies hunger.

(Al-Ghashiyah/1-7)

 

The verses in question give the message “What you sow in this world you will reap in the Hereafter”. In other words, those who do not hesitate to cause harm and pain to others in this world because they do not believe in the Hereafter, and who, so to speak, always commit bitter and thorny deeds, will naturally be harmed and suffer in the Hereafter in return for their behavior.

Verses 57-59:

⁵⁷It is We Who formed you; should you not admit? ⁵⁸So, have you ever thought about that which you emit [semen, ovary]?  ⁵⁹Is it you who form it or is it We Who form?

In these verses, our Lord declares that if people examine their own creation, they will necessarily recognize Allah’s existence and oneness. Therefore, He draws attention to human creation and the reproductive system, inviting intelligent people to contemplation. Indeed, when a person acquires even basic knowledge and reflects upon their own formation (let alone other creatures on earth), it becomes impossible for them to doubt that this magnificent creation could only be accomplished by Allah, and that the One Who achieved this initial creation certainly has the power to recreate.

The phrase “what you emit” in the fifty-eighth verse refers not only to the emission of sperm but also indicates the ovulation process – the release and discharge of mature eggs from ovaries into the abdominal cavity. These mature eggs released into the abdominal cavity are captured by the fimbriated ends of the fallopian tubes (like a compassionate mother gathering her child) and are then pushed through the tubes toward the uterus. (This process is explained in detail in medical textbooks)

Such marvels as carrying a drop of semen (nutfa), developing it stage by stage in the womb, and from these stages onward granting each individual distinguishable forms and various abilities – these are beyond anyone’s power and represent solely the manifestation of Allah’s attribute as “Rabb” (the Sustainer), constituting absolute miracles. As may be recalled, our Lord has also addressed this matter with different explanations in the surahs of Al-A’raf and At-Tariq:

^172-174Yet, your Rabb takes from loins of the mankind their lineage and makes them testify against themselves, so that you may not say on the day of Qiyamah [Resurrection], “We were not aware of these” or you may not say, “Our ancestors before us associated others with Allah, we are the generations that followed them; will You manipulate/destroy us for what those who committed falsehood did?” and they may turn away from denying Our Ayat; “Am I not your Rabb?”. And they say: “Indeed You are our Rabb; we testify”.

And thus We explain the Ayat in such detail.

(Al-A’raf/ 172-174)

 

⁵Therefore, let man see from what he was formed; ^6,7he was formed starting from an ejected liquid which emerges from between backbone and breastbone; “estrogen” and “testosterone”.

^8,9No doubt that, the Creator is the One Who is able to return him on the day when all secrets are put forth. ¹⁰Then there is neither any power for him nor any helper.

(At-Tariq/ 5-9)

The statement in verse 59, “Is it you who form it or is it We Who form?” emphasizes this truth: The human being, including every stage of its existence, is created by Allah. No one (mother, father, doctors, prophets, saints….) has any involvement or influence in its creation.

Verses 60-62:

^60,61It is We Who have decreed death among you. And We are not the Ones Who can be prevented in replacing you with your likenesses and build you in that which you do not know.

⁶²And indeed, you have learned, you know about the first creation. Then, should you not think about it and remember?

In these verses, our Lord declares that He alone determines death among people, that He causes death, and that no one can interfere with or prevent Him from replacing the dead with others or recreating them in the Hereafter.

The expression in verse 60, “It is We Who have decreed death among you.” has been understood by some to mean that our Lord may always change this decree. This misunderstanding arises because the words “beynekum [among you]” and “taqdir” (تقدير) have not been accurately translated in many versions. This same style is found in the expression “And those days; We cause them to revolve around the people” in verse 140 of Surah Ali-Imran where the phrasing indicates that Allah determines the distribution of the mentioned matter among people. Accordingly, verse 60 does not mean that Allah created death, will cause our death, or has appointed our term; rather, it means that Allah determines the distribution of death among people. This is the same taqdir (decree) explained in Surah Mu’min:

 ⁶⁷He is the One Who formed you from a dust, then from a drop of semen and then from an embryo so you may reach an age of power, then get older and reach a predetermined term and use your reason as well. –Then He brings you out as a weak, little child. And some of you are taken of his life earlier; are reminded one by one what you did in the past and what you failed to do while being obliged to.-

(Al-Mu’min/ 67)

 

As clearly understood from the verse, this taqdir refers to how some people encounter death at three years old, some at forty, and some at ninety. In other words, people experience different decrees from our Lord both in terms of lifespan and manner of death. That our Lord makes different decrees is something all people witness and know firsthand.

The phrase in verse 61, “build you in that which you do not know.” indicates that the creation in the Hereafter will occur in another dimension and another form. Since the structure of this world is limited to three material dimensions, it is impossible for humans to comprehend that realm of existence.

Verse 62 declares with an oath/qasem that since everyone accepts the first creation was by Allah, people should take heed and believe in the Hereafter. This deductive method appears in numerous Quranic verses:

²⁷And it is He Who started formation and then repeats it. And this is very easy for Him. And the most exalted example that is in the heavens/universe and on the earth belongs to Him. And He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.

(Ar-Rum/ 27)

 

⁶⁷And does that human not think that We truly formed him, while he was nothing before?

(Maryam/ 67)

 

⁷⁷And has that person not seen that We formed him from a drop of semen/a drop of water/liquid, and now he is an explicit enemy?

⁷⁸And he has presented for Us an example, not considering his own formation: He said: “Who will resurrect those bones? While they are decomposed!”.

^79,80Say: “The One Who formed them the first time will resurrect them. And He is the One Who knows every formation very well. He is the One Who made fire/oxygen from a green tree for you. Now, you burn oxygen.

(Ya Sin/ 77-80)

 

³⁶Does man think that he will be left neglected? ³⁷Was not he a drop of semen from a measured semen? ³⁸Then he was an embryo and then He formed and proportioned him, ³⁹and made two mates from it; male and female.

⁴⁰So, is the One Who does all these not the One Who is able to resurrect the dead?

(Al-Qiyamat/ 36-40)

 

Verses 63-70:

⁶³And, have you ever thought about what you sow?

⁶⁴Is it you who make it grow or is it We Who make grow?

^65-67If We had willed, We would certainly have turned it into a dry debris so you would have marveled and said: “Indeed, we are in debt! Or more accurately, we are such people who are deprived of all what they have!”: ⁶⁸Then, have you ever thought about the water you drink?

⁶⁹Is it you who sent it down from the clouds or is it We Who send down?

⁷⁰Had We willed, We could have made it salty. Then, should you not repay for it?

In this group of verses, our Lord draws attention to outer (afaqi) signs by directing people’s gaze toward agriculture, the source of most sustenance. The Lord, Who declares that all systems on earth operate according to His established order under His control, states that if He wills, He can intervene and disrupt this order – in which case people would greatly regret and lament – and calls people to reflect on such a possibility.

Our Lord has declared in other verses that He is the Creator of all systems on earth:

 

^10,11He has sent down a water from the sky for you. Your drinks are from it. And foliage which you pasture the animals are from it. With water, Allah makes grow crops, olives, dates, grapes and all kinds of fruits for you. Indeed, there is certainly an evidence/a sign in this for a people who contemplate.

(An-Nahl/ 10, 11)

 

^21,22O mankind! Worship your Rabb, who formed you and those before you, made the earth a bed and the heavens/universe ceiling for you, sent down water from the sky and brought forth crops as provision for you so you may enter under the guardianship of Allah. Do not consciously associate others with Allah.

(Al-Baqara/ 22)

In this group of verses, our Lord draws attention to another outer (afaqi) miracle proving His existence and oneness. This miracle, essential to human life, is “water” (ma’).

In verse 69, Almighty Allah reminds us that water is sent down from clouds, here alluding to the water cycle from our perspective. For the clouds receiving this water are formed through evaporation from seas, lakes, rivers, and pools on earth, and the water formed in clouds returns to earth to replenish these same seas, lakes, rivers and pools. Just as the creation of water – one of life’s most vital elements – is a mercy from our Lord, its purification during this cycle is likewise due to His mercy. The Almighty Allah, Who created water as an act of mercy, refines the earth’s salty, bitter or polluted waters through His law of evaporation, thereby making it drinkable and usable again through His mercy.

In verse 70, our Lord reminds that He could make water salty if He willed, and since He doesn’t, He demands people’s gratitude – meaning they should repay this blessing.

Our Lord’s declarations in these verses may be summarized as follows: “Thus, from those seas We cause water to evaporate through solar heat to send rain. We endowed water with properties like periodic evaporation and cloud formation. Thus winds drive these clouds by Our command, causing rain to fall in designated regions at appointed times. We have not left you unaided. Moreover, We arranged all conditions for your survival and progeny’s continuation, for without these, your existence would be impossible. Despite benefiting from My provision and drinking the water I provide, how dare you consider yourselves independent of Me and worship others?”

Verses 71-74:

⁷¹And, have you ever thought about the fire/oxygen you burn?

⁷²Is it you who produced tree of the fire/oxygen or is it We Who produce?

⁷³We have made the fire/oxygen a lesson/reminder and a benefit for the travelers in the desert.

⁷⁴Then, purify the name of your glorious Rabb/keep it away from all deficiencies/teach that He is purified from all deficiencies!

The “fire” emphasized in verse 71, as we explained in the analysis of verse 80 of Surah Ya Sin, is not the fire we commonly know but rather oxygen, which is essential for humans. Indeed, the expression “its [the fire’s] tree” in verse 72 confirms that what is meant is oxygen rather than fire – since fire cannot have a tree – because oxygen, being essential for combustion [fire], is produced exclusively by plants [trees].

In verse 73, our Lord explains another point regarding oxygen, noting that the oxygen released from trees does not remain confined to the wooded area where it originates but also disperses to completely treeless deserts. Thus, it benefits desert travelers as well.

In verse 74, our Lord demands that people glorify His name because they benefit from the oxygen He created through His mercy and Lordship. To glorify our Lord’s name means to purify Him from associated partners (shirk), to declare Him free from all imperfections.

The word “fire” (nar) in this passage refers to “oxygen.” The same subject was also addressed in verses 77-82 of Surah Ya Sin. Detailed information about “Respiration and Photosynthesis” can be found in science and technology books.

Verses 75-80:

⁷⁵No. The divisions/times and locations of each Ayah sent down with each revelation is the evidence that – ⁷⁶and it is a great evidence if you know – ⁷⁷indeed it is the noble Qur’an. ⁷⁸It is in a protected/maintained book. ⁷⁹No one but those who are mentally purified may establish relation with it. ⁸⁰It is sent down by Rabb of all universes.

This group of verses is a celestial declaration (najm) concerning the Qur’an, stating that the Qur’an was revealed by Allah and that only those purified from spiritual impurities [from shirk (polytheism), ignorance, and bigotry] can benefit from it. Additionally, it is proven, by referencing the times/places where the Qur’anic verses were revealed, that the Qur’an is a noble and honorable book and that it will undoubtedly be preserved.

However, due to ignorance, this group of verses has also been misused, and meanings such as “Only those in a state of ablution can touch the Qur’an” have been attributed to the 79th verse. As a result, Muslims (and even all people, whether religious or not) have been prevented from approaching the Qur’an without ablution.

When examining classical works, it is seen that the term “mutahher [purified]” in the 79th verse has been correctly and explicitly explained as “spiritual purification” only by the following scholars:

• Al-Kalbi: “Those purified from shirk.”
• Al-Rabi’ b. Anas: “Those purified from major and minor sins.”
• Muhammad b. Fudayl: “Those who are thoroughly purified, meaning the monotheists (muvahhidun).”

However, in the vast majority of classical works, the following explanations are given regarding the 79th verse:

• “Only those who are purified [tahir] can touch the Qur’an,”
• “The Qur’an can only be touched while in a state of taharah (ritual purity),”
• “Only those who are completely purified from hadath (invisible/inner impurities) and najasat (physical impurities) can touch it.”

These explanations, which interpret “mutahher [immaculately pure]” as referring to physical purity, have become dominant, and nearly all Islamic catechisms (ilmihals) have been prepared based on these interpretations. This understanding has brought more harm than benefit. The Islamic ummah has failed to truly know the Qur’an, has been unable to learn Allah’s message, and has remained in ignorance. Another consequence of this erroneous approach has been the prevention of non-Muslims from reading the Qur’an, thereby hindering their potential honor of embracing Islam. For example, Ikrima has narrated reports that Ibn Abbas prevented Jews and Christians from reading the Qur’an.

If one recalls, the issue of those not in a state of ablution being prohibited from touching the Qur’an was also mentioned in the narration of Ibn Hisham, which we provided in the “Introduction” section of Surah Ta-Ha.

For a proper understanding of the subject, it is beneficial to examine the key points in the five-verse oath sentence (comprising verses 75–79) one by one:

NAJMs

The word “النّجوم Nujum [necms, stars]” mentioned in the verse does not refer to the stars in the sky but rather to “the Qur’anic verses revealed in portions; those that have been sent down in a single revelation.” As explained in detail in the analysis of Surah An-Najm, it is impossible for something whose true nature is not fully known [the stars in the sky] to be presented as evidence—let alone as a great proof for those who know—that the Qur’an was revealed by Allah and that it will be preserved in a sworn statement.

indeed it is the noble Qur’an.

The Qur’an, which has been described by our Lord with attributes such as Aziz (the Almighty), Hakim (the Wise), Mubin (the Clear), and Majid (the Glorious), is also referred to here as “Karim (noble)”—as will be seen in other verses later.

It is in a protected/maintained book.

This statement declares that the Qur’an will not be lost, corrupted, and that our Lord will preserve the Qur’an. The fact that the Qur’an has been and will be preserved is also explained in other verses:

⁹No doubt that it is We Who have sent down that Reminder/Qur’an. And surely, We are the protectors of it.

(Al-Hijr/9)

 

^11-16Certainly not as they think! The Qur’an is what makes think, within valuable scriptures, exalted, purified, honored, in the hands of good writers. Whoever wills may think about it and remember.

(‘Abasa/ 11-16)

 

Here, the word “مكنون meknun” (hidden, preserved), which we have translated as “concealed, protected” and serves as an adjective to the word “كتاب kitab” (book), appears in three other verses in the Qur’an (Waqi’a/23, Tur/24, and Saffat/49). In Waqi’ah/23 and Tur/24, the word “meknun” is used as an adjective for “لؤلؤ lu’lu” (pearl) as لؤلؤ مكنون lu’lu’un maknun” (hidden/protected pearl). In Saffat/49, it is used to describe the spouses granted to the believers in the Hereafter, forming a phrase with the word “بيض beyd” (egg/egg white) as “كانّهنّ بيض مكنون   kaannahunna beydun maknun” (as if they were protected eggs/egg whites).

In our view, the “protected” nature mentioned in this verse does not refer, as some claim, to the Qur’an being preserved in the “لوح محفوظ Lawh-i Mahfuz” (Preserved Tablet), but rather to its protection in this world. The preservation of the Qur’an in this world does not mean it is hidden away in steel vaults or buried underground, but rather that it has reached us unchanged in its original form and will remain so until the Day of Judgment. There are numerous rational and mathematical proofs for the Qur’an’s preservation. For a detailed explanation on this matter, refer to the analysis of the 22nd verse of Surah Buruj.

No one but those who are mentally purified may establish relation with it.

In this verse, the pronoun “it” refers not to the word “kitab” (book) in verse 78 but to the word “Qur’an” in verse 77. Therefore, this sentence forming verse 79 is not an adjective for the word “كتاب  kitab” in verse 78 but rather an adjective for the word “Qur’an” in verse 77.

The word “مطهّرون  mutahherun” (purified ones) in the verse refers to those who have cleansed themselves from spiritual impurities such as shirk (polytheism), fitnah (sedition), fasad (corruption), and jahiliyyah (ignorant bigotry, ancestral cults). Indeed, in verses 1-5 of Surah Baqarah, it is explained that those who will benefit from the Qur’an are the “متّقين muttaqin” who have attained spiritual purity.

It is sent down by Rabb of all universes.

This sentence forming verse 80 declares that the Qur’an was sent down by Allah. That is, the Qur’an has been granted by Allah, and the Prophet has no role in it whatsoever.

While the fact that the Qur’an was revealed by Allah is repeated in over two hundred verses, many verses also emphasize that the Messenger was merely a conveyer. Indeed, those who truly know the Qur’an immediately recognize that it is not the work of man but a revelation from the Lord, and they prostrate themselves to the ground, shedding tears in complete submission. This matter, which we have explained in many places before, will again be addressed in Surah Isra.

After our general analysis of the paragraph consisting of verses 75-80, we consider it necessary to go into more detail regarding verse 79. This is because existing translations and commentaries contain erroneous interpretations and explanations about verse 79. Based on these faulty translations and explanations, rulings have been issued stating that those who are not purified [those without ablution, those in a state of major impurity, menstruating women] cannot touch the Qur’an—meaning they cannot hold or read it.

These fatwas(rulings), which distance Muslims from the book of their religion, have reduced the Qur’an—which should be treated as a pocket guide, a bedside book to be read and benefited from under all circumstances—to the status of a mystical ritual object. As a result, the Qur’an has come to be read only on special occasions, under specific conditions, and by certain people. The consequence of this is that the vast majority of those who consider the Qur’an to be the book of their religion have fallen into a state of ignorance about what is actually written in their own book. The price for this misinterpretation is being paid very heavily by Muslims today.

Due to the highly significant consequences it produces, it has become virtually imperative to examine verse 79 in greater detail both technically and in terms of explaining the verse through the Qur’an itself.

First, it is beneficial to reiterate the following points we mentioned above:

• Verse 79 serves as an adjective for the word “Qur’an” in verse 77 and is not an independent sentence.
• The sentence constituting verse 79 is not an “(insha) sentence” (imperative/prohibitive construction) expressing commands or prohibitions, but rather a “(khabar) sentence” (declarative statement) conveying information.

Secondly, it is essential to carefully examine the words “la yemessuhu” and “mutahherun” appearing in verse79:

 

It is important to reiterate two key points regarding verse 79: First, the sentence in verse 79 is an adjective describing “Qur’an” as used in verse 77; it is not an independent sentence, nor is it a construct sentence of command and prohibition—it is a report sentence providing information. Secondly, special emphasis must be placed on the phrases “la yemessühü” and “mutahherun.” The term “mutahherun” here refers to those who have been purified from spiritual impurities—such as shirk, fitnah, mischief, and ignorant bigotry—rather than indicating a state of physical purity. This distinction is crucial, as it shows that the ability to engage with the Qur’an is based on spiritual cleanliness, not ritual ablution.

“LA YEMESSUHU” ” لايمسّه ”

It is incorrect to interpret the negative verb ” لايمسّه la yemessuhu” in the verse as meaning “cannot touch/handle” as a compound verb. Therefore, the expressions “cannot lay hands on, cannot touch” found in existing translations are wrong.

The root word “مسّ  mess” from which “la yemessuhu” is derived literally means “to touch, to make physical contact, to adhere” ^[9] This word is used metaphorically to mean “madness” in [Baqara/275] and [Qamar/48], while in [Baqara/236, 237], [Ahzab/49], [Al-i Imran/47], [Maryam/20], and [Mujadila/3, 4] it is used in the sense of “sexual intercourse.”

In all verses where “mess” and its derivatives are used in their literal sense, we observe that these words do not mean “physical touching with hands” but rather carry abstract meanings such as “to adhere metaphorically, to establish connection, to encompass”:

^140,141If a wound touched you, a similar wound touched that people as well. And those days; We cause them to revolve around the people so Allah may declare/mark and show those who have believed among you and may take witnesses from among you, may purify those who have believed and may destroy the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb. And Allah does not like those who do wrong; act against their own good by associating others with Himself.

(Ali-Imran/ 140)

 

^94,95Whenever We sent a prophet to a city, We seized its people with poverty and deprivation so they might know their place and invoke. Then We replaced evil with good; then they reproduced and said: “Such poverty and deprivation touched our ancestors as well”. Then We seized them suddenly while they did not perceive.

(Al-A’raf/ 94, 95)

 

For further reference on this matter, see also the following verses: [Yunus/12], [Baqara/214], [Yusuf/88], [Hijr/54], [Isra/83], [Ma’arij/19-21], [Al-i Imran/120], [Hud/113], [An’am/17, 49], [Ya-Sin/18], [Rum/33], [Zumar/8, 49, 61], [Hud/10, 48, 64], [Fussilat/49-51], [Anbiya/46], [Anfal/68], [Nahl/53], [Isra/67], [Nur/14], [A’raf/73, 188, 201], [Anbiya/83], [Sad/41], [Yunus/12, 21, 107], [Baqara/80], [Al-i Imran/24, 174], [Shu’ara/156], [Maryam/45], [Ma’idah/73], [Fatir/35], [Hijr/48].

If we examine the bold-italicized words in the sample verses whose meanings we provided above, it becomes impossible to interpret these words as meaning “physical touching with hands.” Because the types of contact mentioned in these verses [the touch of punishment, wounds, joy, distress, old age, goodness, virtue, or verses] are all metaphorical contacts and are expressed through abstract actions like “to affect,” “to establish connection,” or “to fall into.” Therefore, the expression “la yemessuhu” in our subject verse 79 should not be understood to mean “they do not touch physically” but rather “they do not establish connection, they do not interact, they do not benefit, they do not reach.”

“MUTAHHERUN”

The word “المطهّرون mutahherun” in the verse is derived from the augmented forms [patterns with additional letters] of the root words “طهر tahr, tuhr”. The trilateral root meaning of the word signifies “to be pure.” ^[10]

The word “mutahherun” in question is formed by doubling the middle letter of the root “طهر thr”, making it a quadriliteral form. In Arabic, the pattern that involves doubling the middle letter to create a new verb is called “تفعيل Tef’il Bab”. Our subject word “mutahherun” is derived from the root “تطهير Tathir” in the passive participle form (Ism-i Maf’ul), being a plural masculine noun. Its meaning is “to thoroughly purify, to completely cleanse, to make absolutely pure.” The derived passive form “mutahherun” means “those who have been thoroughly purified, those made completely pure.”

While words sharing the same trilateral root – “Tahr”, “Tuhr”, and “Ittihar” – are used only in the sense of “physical cleanliness,” the word “Tathir” and its derivatives from the “Tef’il” pattern are used in all seventeen instances in the Qur’an to mean spiritual purification, sanctification, and “cleansing from spiritual impurities.” For reference, the following verses may be examined: Tawbah(103), Ma’idah (6, 41), Anfal (11), Ahzab (33), Hajj (26),  Muddaththir(4), Baqara (25, 125), Nisa (57), Ali-Imran (15, 55, 42, 43), ‘Abasa (13–16), and Bayyinah (2).

As evident, none of the expressions “تطهير tathir” (absolute purification) or “مطهّر mutahhar” (absolutely purified) in these verses refer to cleansing from physical impurities, but rather to purification and being purified from spiritual impurities such as shirk (polytheism), kufr (disbelief), and sin. Indeed, our Lord has described the polytheists as “najas” (impure), warned that He would cast impurity upon those who do not use their intellect, and declared that those who do not clothe their faith with injustice (by avoiding shirk and impurity) will attain salvation.

²⁸O you who have believed! These who associate others with Allah are indeed unclean. Let them not come close to Masjid al-Haram after this year. If you fear poverty/that you will lose income because they will go away, Allah will soon enrich you with bounties when He wills. Surely, Allah is the One Who knows best, the One Who is the best law maker.

(At-Tawbah/ 28)

 

¹⁰¹Say: “Look what is in the heavens/universe and on the earth!” – And explicit Ayat/evidences/signs and warnings will not avail a people who will not believe. –

(Yunus/ 100)

 

⁸²Those who believe and do not mix the belief of  associating others with Him/being against their own good with their belief, it is those for whom the security is. And they are the ones who follow the righteous path they are guided.

(Al-An’am/ 82)

In conclusion, as clearly evident from the Qur’anic verses we have presented above:

• The word “لايمسّه la yemessuhu” in verse 79 of Surah Waqi’ah does not mean “to touch physically” but rather means “to establish connection, to benefit from.”
• Those referred to by the word “المطهّرون mutahherun” in Surah Waqi’ah are those purified from spiritual impurities, namely from shirk (polytheism), ignorance, and bigotry.
• The sentence is not an “Insha sentence” (imperative/prohibitive construction) but rather a “Khabar sentence” (declarative statement).

Verses 81, 82:

⁸¹Now, do you despise this Word/the Qur’an?

⁸²And do you make your living by denying/repay for the provisions given by denying?

After proving that the Qur’an is an honorable book, that it is preserved, and that it was revealed by Allah, these two verses still rebuke those who persist in denial.

“It is certain that the Qur’an, sent down as both a message and an admonition, is an honorable Book from Allah, and it will remain preserved among you. It is He who created you and who provides your sustenance. So why are you ungrateful and deliberately belittling the Qur’an? Is this how you repay the sustenance, the blessing, and the mercy bestowed upon you?”

The phrase “denial of provisions” in verse 82 can be understood in two ways:

1. As referring to the ingrates responding to given sustenance with denial – a reading supported by Ali ibn Abi Talib’s recitation. Al-Qurtubi and Ibn Kathir report that Ali ibn Abi Talib read the word “your provisions” in this verse as “your gratitude.”
2. As meaning the deniers built their sustenance [income, earnings] upon denial, making denial their profession and earning by deceiving others – an understanding supported by the known fact that the Meccan infidels panicked thinking their income would decrease if Islam spread.

Verses 83-87:

^83-85But when the soul comes to the throat, then, you wait before it, but We are closer to it than you. But you do not see.

^86,87Then, so if you are not to be recompensed, why do not you turn back that soul that reaches to the throat, if you are among the truthful?

These verses containing rebuke can be interpreted as delivering the same message found at the beginning of the surah: “You will understand everything when death comes to you. But you will have no power to return.”

Similar verses exist in Surahs al-An’am and al-Qiyamat:

⁶¹And Allah maintains sovereignty over His servants and sends protectors upon you. And when the death comes upon any of you, Our messengers take his life, with nothing more nothing less; remind him one by one what he did in the past and what he failed to do while being obliged to. ⁶²Then they will be returned to their real God, Allah. Be careful, judgment belongs only to Him and He is the swiftest of accountants”.

(Al-An’am/ 61, 62)

 

^26,30Certainly not as they think! When it reaches to the collar bone and it is said “Who is it that finds cure?” and the one who is dying realizes that this is the time of that separation and legs are tangled; that day, only to your Rabb is to be driven.

(Al-Qiyamat/ 26-30)

 

Here, those addressed with the pronoun “you” are both the dying persons at their death moment and their relatives. Through these verses, the false beliefs of infidels presented in the following verses are also refuted:

 

¹⁵⁶O you who have believed! Do not be like those who deny the divinity of Allah and the fact that He is Rabb and who say for their brothers that travelled through the earth or went out to fight: “Had they been with us, they would not have died, not have been killed”. –Surely, Allah will make this a wound in their hearts.- And it is Allah Who gives life and takes life. And Allah is the One Who sees best what you do.

(Ali-Imran/ 156)

 

²⁴And they said: “There is not but our this worldly life. We live and we die. Only long time manipulates/destroys us”. Yet they have no knowledge of this. They only assume.

(Al-Jathiyah/ 24)

 

Verses 88-91:

^88,89But if he is of those who are brought close, then there is Jannah [Heaven/Paradise] of comfort, provision of pleasant smell and abundant blessings.

^90,91And if he is of the companions of the right; then salam [health, peace, happiness…] for you from the companions of the right!

After describing the state of the disbelievers at the time of death in the previous verses, it is stated here that if the deceased is one of the “Sabiqun” (those who are in the forefront), he will experience no distress. Instead, he will enjoy security, peace, fragrant sustenance, and the Gardens of Naim. Likewise, if he is among the companions of the righteous, he will be safe. Numerous Qur’anic verses reflect these scenes, painting a vivid picture of the rewards awaiting those who lead a life of righteousness and spiritual preparedness.

^30-32Surely, those who say, “Our Rabb is Allah” and become righteous; harbinger Ayat continuously descend upon them; “Do not fear, do not grieve. Rejoice on Jannah [Heaven/Paradise] that is promised to you. We are your guide, your helper and protector in the worldly life and in Akhirat [Afterlife]. In Jannah [Heaven/Paradise], there will be for you whatever you desire as an accommodation from the One Who removes the sins of His servants, does not punish them and has much forgiveness, the One Who is the possessor of vast mercy. Whatever you ask will be for you there”.

(Fussilat/ 30-32)

 

^30-32And when it is said to those who have entered under the guardianship of Allah: “What has your Rabb sent down?”, they will say: “Good”. Good is for those who produce good in this world. Yet, the home of Akhirat [Afterlife] is certainly better. And how beautiful is the home of those who have entered under the guardianship of Allah; gardens of Eden! They will enter there. Rivers flow underneath it. For them will be therein that which they wish. Thus recompense will Allah those who have entered under the guardianship of Himself. Those who have entered under the guardianship of Allah are the ones whom angels will comfort and remind one by one what they did in the past and what they failed to do while being obliged to. And they will say: “Salam [health, peace, happiness…] be upon you! Now enter Jannah [Heaven/Paradise] as the recompense of the deeds you have done!”.

(An-Nahl/ 32)

 

Verses 92-94:

^92-94But if he is of the deniers who have gone astray from the righteous path; then a feast of scalding water! And being thrown into Jahannah [Hell]!

 

In these verses, if the deceased is among the companions of the left [the deniers], it is stated that they will be thrown into hell and face a feast of boiling water, referring to verses 51 and 52.

Verses 95, 96:

⁹⁵Indeed, what We convey is what is the certain information, the truth.

⁹⁶Then, purify the name of your great Rabb/teach that He is purified from all deficiencies’!

After declaring that all His revelations are absolutely true, our Lord implicitly tells His Messenger: “No matter what they do, what they say, or what and how they believe, you continue to fulfill your duty and keep teaching that your Lord is free from all imperfections.”

As we have previously explained, “tasbeeh” means glorifying Allah by declaring Him free from all deficiencies and clearing Him of all false attributions. For more detailed information about “tasbih,” refer to our explanations in the analyses of Surahs Qalam and A’la.

Allah is the one who knows best.

^[1] (Kurtubi; el Camiu li Ahkami’l-Kur’an)

^[2] (Razi;  Mefatihu’l-Gayb)

^[3] (Lisanu’l-Arab; v.2, p. 561, 562. “hvr” item)

^[4] (Lisanu’l-Arab; v.6, p. 553, “ayn” item)

^[5] (Lisanu’l-Arab; v:6, p:155)

^[6] (Lisanu’l-Arab; v:1, p:600)

^[7] (Lisanu’l-Arab; v:1, p:481–85)

^[8] (Lisanu’l-Arab; v.4, p. 223, 383. “zakkum” item Mevdudi; Tefhimu’l Kur’an, Saffat surah)

^[9] (Lisanu’l-Arab; v.8, p. 282- 284. mss item)

^[10] (Lisanu’l-Arab; v.5, p. 652-654. thr item)