Sūrah al-Wāqiʿah (The Event)

 Sūrah al-Wāqiʿah (The Event)

THE INEVITABLE EVENT AND THE SORTING OF HUMANITY

When the inevitable Event occurs, its coming cannot be denied. It will bring some down and raise others up. The earth will be shaken violently, and the mountains will be crushed into dust, becoming like scattered particles. On that day, you will be sorted into three distinct groups.

THE THREE GROUPS AND THEIR INITIAL STATUS

There will be the Companions of the Right Hand—and what a blessed state they will be in. Then there will be the Companions of the Left Hand—and what a wretched state they will be in. And finally, there will be the Foremost, those who were foremost in faith, who will be brought near to God. They will reside in the Gardens of Bliss. A large number of the Foremost will be from the earlier generations, while only a few will be from the later ones.

THE REWARD OF THE FOREMOST

The Foremost will recline on thrones woven with gold and precious stones, facing one another. Immortal youths will serve them, circulating with goblets, pitchers, and cups of pure wine that cause neither headache nor intoxication. They will have fruits of their own choosing and the meat of any bird they desire. They will be accompanied by companions with beautiful, large eyes, like well-preserved pearls, as a reward for their deeds. In that place, they will hear no idle talk or sinful speech, only the greeting, "Peace, peace."

THE REWARD OF THE COMPANIONS OF THE RIGHT

The Companions of the Right will dwell among thornless lote-trees, clusters of bananas, vast shade, and flowing water. They will have abundant fruit, which is neither limited by season nor forbidden. They will rest on high couches. We have specially created their companions, making them virgins, full of love, and equal in age, for the Companions of the Right. A multitude of them will be from the earlier generations, and a multitude will also be from the later ones.

THE PUNISHMENT OF THE COMPANIONS OF THE LEFT

As for the Companions of the Left, they will be in the midst of scorching fire and scalding water, in the shadow of black smoke that is neither cool nor comforting. Before this, they lived in luxury, persisted in great sin, and used to question the resurrection, asking if they and their forefathers would truly be raised again after turning to dust and bones. Tell them that both the earlier and later generations will indeed be gathered for a meeting on a known Day.

Then you who are astray and who denied the truth will surely eat from the bitter tree of Zaqqūm, filling your bellies with it. You will drink scalding water on top of it, drinking like thirsty camels. This will be their hospitality on the Day of Recompense.

ARGUMENTS FOR GOD'S POWER TO RESURRECT

It is We who created you, so why do you not believe? Consider the semen you emit—is it you who create it, or are We the Creator? We have decreed death among you, and We are not incapable of replacing you with others like you or recreating you in a form you do not know. You are already aware of the first creation, so why do you not take heed?

Consider what you cultivate. Is it you who make the seed sprout, or are We the Grower? If We willed, We could turn your crops into wreckage, and you would be left to lament, crying that you are in debt and deprived.

Consider the water you drink. Is it you who send it down from the clouds, or are We the Sender? If We willed, We could make it salty. So why are you not grateful?

Consider the fire you kindle. Is it you who produce its tree, or are We the Producer? We made it a reminder of hellfire and a provision for the travelers. Therefore, glorify the name of your Lord, the Most Great.

THE SANCTITY AND TRUTH OF THE QUR'AN

I swear by the positions of the stars—and that is indeed a great oath, if you only knew—that this is a noble Qur'an, preserved in a well-guarded Book. None can touch it except the purified. It is a revelation from the Lord of all worlds. Is this the message you now take so lightly? And is denying it the only thanks you show for your provision?

THE REALITY OF DEATH AND JUDGMENT

When a soul is departing and reaches the throat, you can only watch. At that moment, We are closer to the dying person than you are, though you cannot see Us. If you truly believe you are not subject to judgment, why can you not bring the soul back, if what you say is true?

If the deceased was one of those brought near to God, they will have rest, provision, and a Garden of Bliss. If they were from the Companions of the Right, they will be greeted with, "Peace be upon you." But if they were one of the deniers who went astray, their hospitality will be scalding water and the flames of Hell. This is the absolute truth. Therefore, glorify the name of your Lord, the Most Great.

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Concise Summary: This chapter affirms the certainty of the Day of Judgment, detailing the cataclysmic events that will unfold and the subsequent division of humanity into three groups—the Foremost, the Companions of the Right, and the Companions of the Left—describing their respective eternal rewards or punishments and providing proofs of God's power to create and resurrect.

Sūrah 56: Al-Wāqiʿah (The Inevitable Event)

Verse 56:1: The Inevitable Occurrence 56:1a: إِذَا وَقَعَتِ When occurs (ইযা ওয়া ক্ব‘আতি; w-q-ʿ / ও-ক-ʿ – to fall, happen // waqaʿat // Cognate: Ge'ez: waqa "to fall") 56:1b: الْوَاقِعَةُ **the Inevitable Event** (ল্-ওয়া-ক্বি‘আতু; w-q-ʿ / ও-ক-ʿ – to fall, happen // al-wāqiʿah // Cognate: Ge'ez: waqa "to fall")

Tafsīr 56:1: A. Linguistically Faithful Translation: When falls-to-pass [waqaʿat, from w-q-ʿ "to fall," implying an event that descends with certainty and gravity] the-Falling-Event [al-wāqiʿah, the active participle of the same root, personifying the Day of Resurrection as an inevitable, definite reality].

Exegesis: The Sūrah opens with a powerful, conditional statement about the absolute certainty of the Day of Judgment, termed al-Wāqiʿah, "The Event that Must Fall." The term itself, from the root w-q-ʿ, emphasizes its guaranteed occurrence, as seen in 52:7, "Indeed, the punishment of your Lord will occur (la-wāqiʿ)." Classical exegetes like al-Qurṭubī note that the absence of a specified time (idhā, "when") enhances the sense of its sudden and unpredictable arrival for humanity. Modern interpretations highlight the psychological impact of framing the end-times not as a distant possibility but as an impending reality whose effects are already in motion. The dramatic opening without preamble serves to immediately arrest the listener's attention, a common rhetorical device in Meccan sūrahs. This theme of an inevitable, world-altering divine event echoes the concept of the "Day of the LORD" in the Hebrew Bible, a time of judgment and upheaval (e.g., Amos 5:18, "Woe to you who desire the day of the LORD! Why would you have the day of the LORD? It is darkness, and not light").

Verse 56:2: Undeniable Reality 56:2a: لَيْسَ لِوَقْعَتِهَا for its occurrence, there is not (লাইসা লি-ওয়াক্ব‘আতিহা; w-q-ʿ / ও-ক-ʿ – to fall, happen // waqʿatihā // Cognate: Ge'ez: waq`a "to fall") 56:2b: كَاذِبَةٌ any denial (কাযিবাতুন্; k-dh-b / ক-য-ব – to lie, deny // kādhibah // Cognate: Hebrew: kāzāḇ "to lie, be false")

Tafsīr 56:2: A. Linguistically Faithful Translation: There is not, for its falling-to-pass, [li-waqʿatihā, re-emphasizing the event from the previous verse] any utterer-of-falsehood [kādhibah, an active participle noun, implying no person or soul can possibly deny it when it happens].

Exegesis: This verse reinforces the certainty of al-Wāqiʿah, stating its reality will be so overwhelming that no denial will be possible. The term kādhibah signifies a "falsehood" or a "denying soul," meaning that at the moment of its occurrence, its truth will be self-evident, unlike in this life where it is denied (cf. 6:7 "they would surely say, 'This is not but obvious magic'"). Al-Ṭabarī explains this means its reality is absolute, without any flaw or falsehood within the event itself. Ibn ‘Āshūr suggests it is a powerful negation of the Meccan polytheists' persistent rejection of the resurrection. This concept of an undeniable, manifest truth on the Day of Judgment parallels Christian eschatology, where "every eye will see him" and concealment is impossible (Revelation 1:7). The verse contrasts the current state of disbelief with the future state of compulsory recognition.

Verse 56:3: The Great Reversal 56:3a: خَافِضَةٌ Abasing (খাফিদ্বাতুর্; kh-f-ḍ / খ-ফ-ড – to lower, abase // khāfiḍah // Cognate: [none]) 56:3b: رَّافِعَةٌ Exalting (রাফি‘আতুন্; r-f-ʿ / র-ফ-ʿ – to raise, exalt // rāfiʿah // Cognate: [none])

Tafsīr 56:3: A. Linguistically Faithful Translation: A-Lowerer [khāfiḍah, active participle, it is an event that actively brings down], an-Exalter [rāfiʿah, active participle, it actively elevates].

Exegesis: This verse describes the primary function of the Inevitable Event: a complete reversal of worldly status. It will be khāfiḍah (that which abases) for the arrogant and powerful disbelievers who were exalted on earth, and rāfiʿah (that which exalts) for the humble and oppressed believers who were debased. This theme of eschatological reversal is central to Qur'ānic justice, as stated in 35:10, "to Him ascends good speech, and righteous work raises it." A prophetic tradition reported by Anas ibn Malik states that the Prophet said the camel's name was al-Adba, and she was the fastest. When another camel outpaced her, he said, "It is a right upon Allah that He will not raise anything in this world except that He will lower it" (Bukhari). This principle finds a powerful parallel in the New Testament, particularly in Mary's Magnificat: "He has brought down the mighty from their thrones and exalted those of humble estate" (Luke 1:52).

Verse 56:4: Cosmic Convulsion 56:4a: إِذَا رُجَّتِ When is shaken (ইযা রুজ্জাতি; r-j-j / র-জ-জ – to shake violently // rujjat // Cognate: Aramaic: rǝgaš "to be agitated, rage") 56:4b: الْأَرْضُ رَجًّا the earth, a tremendous shaking (ল্-আরদ্বু রাজ্জা; r-j-j / র-জ-জ – to shake violently // rajjan // Cognate: Aramaic: rǝgaš "to be agitated, rage")

Tafsīr 56:4: A. Linguistically Faithful Translation: When the earth is shaken [rujjat, a passive verb suggesting a powerful external agent] a-violent-shaking [rajjan, an absolute object or mafʿūl muṭlaq intensifying the verb, implying a unique, terrifying tremor].

Exegesis: The Sūrah now shifts to describe the cosmic signs accompanying the Wāqiʿah. The first is a cataclysmic earthquake. The grammatical construction using the absolute object (rajjan) emphasizes the unmatched intensity of this quake, a shaking unlike any worldly tremor. This imagery of the earth's convulsion at the end of time is a recurring Qur'ānic theme (cf. 99:1, "When the earth is shaken with its [final] earthquake"). Classical exegetes describe this as a complete disruption of the natural order, where the stability of the earth is shattered by divine command. This apocalyptic imagery serves to illustrate the collapse of the familiar world and the beginning of a new reality. Scriptural parallels are abundant, such as in Isaiah 24:19-20: "The earth is utterly broken, the earth is split apart, the earth is violently shaken. The earth staggers like a drunken man."

Verse 56:5: Pulverized Mountains 56:5a: وَبُسَّتِ الْجِبَالُ And are crumbled the mountains (ওয়া বুস্সাতিল্ জিবালু; b-s-s / ব-স-স – to crumble, mix into powder // bussat // Cognate: Ge'ez: basasa "to dissolve") 56:5b: بَسًّا a thorough crumbling (বাস্সা; b-s-s / ব-স-স – to crumble, mix into powder // bassan // Cognate: Ge'ez: basasa "to dissolve")

Tafsīr 56:5: A. Linguistically Faithful Translation: And the mountains are ground-to-powder [bussat, a rare verb implying pulverization, as one grinds grain] a-complete-grinding [bassan, again a mafʿūl muṭlaq to emphasize the finality and totality of their destruction].

Exegesis: Following the earthquake, the mountains—symbols of permanence and stability—are completely pulverized. The verb bussat is particularly evocative, suggesting they will be ground into a fine powder like flour. This imagery, repeated across the Qur’ān (e.g., 20:105, "My Lord will obliterate them, scattering them as dust"), signifies the complete annihilation of the established physical world. Al-Rāzī interprets this as the removal of all terrestrial landmarks and refuges, leaving humanity completely exposed before God. The destruction of mountains underscores the omnipotence of the Creator over His creation, transforming the most solid objects into nothingness. This echoes Psalm 46:2-3, "Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea."

Verse 56:6: Scattered Dust 56:6a: فَكَانَتْ هَبَاءً then they become dust-motes (ফাকানাত্ হাবাআ-; h-b-ʾ / হ-ব-ʾ – dust motes visible in a sunbeam // habāʾan // Cognate: [none]) 56:6b: مُّنبَثًّا scattered about (মুম্বাস্সা; b-th-th / ব-থ-থ – to scatter, disperse // munbaththan // Cognate: Hebrew: pāzaz "to be scattered")

Tafsīr 56:6: A. Linguistically Faithful Translation: So they become as dust-motes [habāʾan, fine particles seen floating in a sunbeam entering a dark room], thoroughly-dispersed [munbaththan, emphasizing a complete and chaotic scattering].

Exegesis: This verse concludes the description of the mountains' fate. They are transformed into habāʾan munbaththan—scattered, weightless dust particles. The word habāʾ specifically refers to the fine motes of dust visible only in a ray of light, highlighting their utter insignificance and lack of substance after having been immense, solid mountains. This powerful metaphor illustrates the transient nature of worldly might and permanence in the face of divine power, as mentioned in 25:23 regarding the deeds of disbelievers: "And We will proceed to what they have done of deeds, so We will make them scattered dust (habāʾan manthūrā)." The imagery portrays the complete deconstruction of the physical realm, preparing the stage for the new creation and the judgment of souls.

Verse 56:7: The Three Groups 56:7a: وَكُنتُمْ أَزْوَاجًا And you will be classes (ওয়া কুম্তুম্ আঝ্ওয়াজা-; z-w-j / য-ও-জ – pair, type, group // azwājan // Cognate: Aramaic: zawgā "pair," from Greek ζεῦγος) 56:7b: ثَلَاثَةً three (ছালাছাহ্; th-l-th / থ-ল-থ – three // thalāthah // Cognate: Hebrew: šālōš "three")

Tafsīr 56:7: A. Linguistically Faithful Translation: And you will become three distinct kinds [azwājan, from zawj meaning a pair or a type, here indicating distinct categories of people, not marital pairs].

Exegesis: After describing the cosmic upheaval, the focus shifts to humanity's fate. On that Day, all people will be sorted into three distinct groups (azwājan thalāthah). The word azwāj here means "kinds" or "classes," not "spouses," a usage also found in 38:58 ("And other kinds of anguish like it"). This sorting is the purpose of the Great Reversal mentioned in verse 3. Classical tafsīr universally identifies these as the Companions of the Right, the Companions of the Left, and the Foremost. This divine sorting supersedes all worldly classifications of race, wealth, or lineage, reducing all human identity to one's spiritual standing before God. The concept of a final sorting of humanity is a cornerstone of Abrahamic eschatology, famously depicted in the New Testament in the Parable of the Sheep and the Goats (Matthew 25:31-33), where people are separated into two groups, on the right and on the left of the Son of Man. The Qur'ān introduces a third, more elite category.

Verse 56:8: The Companions of the Right 56:8a: فَأَصْحَابُ الْمَيْمَنَةِ Then the Companions of the Right Hand (ফাআস্হাবুল্ মায়্মানাহ্; ṣ-ḥ-b / স-হ-ব – companion // aṣḥāb // Cognate: [none] ; y-m-n / য়-ম-ন – right hand, good fortune // maymanah // Cognate: Hebrew: yāmīn "right hand") 56:8b: مَا أَصْحَابُ الْمَيْمَنَةِ what are the Companions of the Right Hand? (মা আস্হাবুল্ মায়্মানাহ্; ṣ-ḥ-b / স-হ-ব – companion // aṣḥāb // Cognate: [none] ; y-m-n / য়-ম-ন – right hand, good fortune // maymanah // Cognate: Hebrew: yāmīn "right hand")

Tafsīr 56:8: A. Linguistically Faithful Translation: So the-Companions of-the-Right-Hand [aṣḥāb al-maymanah, from yumn, meaning good fortune and the right side], what [a wonder] are the-Companions of-the-Right-Hand! [a rhetorical question expressing their magnificent and praiseworthy state].

Exegesis: The first of the three groups is introduced: the Aṣḥāb al-Maymanah. The term combines aṣḥāb (companions) with maymanah, from the root y-m-n, which signifies both the right side and good fortune (yumn). They are those who will receive their book of deeds in their right hand (cf. 69:19). The rhetorical question, "What are the Companions of the Right Hand?" is not for inquiry but for exaltation (tafkhīm), to magnify their honorable status and hint at a reward so great it is beyond simple description. This positive association of the "right hand" with honor and salvation is common in Semitic cultures and is found in the Bible, as in Psalm 110:1: "The LORD says to my Lord: 'Sit at my right hand, until I make your enemies your footstool.'"

Verse 56:9: The Companions of the Left 56:9a: وَأَصْحَابُ الْمَشْأَمَةِ And the Companions of the Left Hand (ওয়া আস্হাবুল্ মাশ্আমাতি; ṣ-ḥ-b / স-হ-ব – companion // aṣḥāb // Cognate: [none] ; sh-ʾ-m / শ-ʾ-ম – left hand, misfortune // mashʾamah // Cognate: [none]) 56:9b: مَا أَصْحَابُ الْمَشْأَمَةِ what are the Companions of the Left Hand? (মা আস্হাবুল্ মাশ্আমাতি; ṣ-ḥ-b / স-হ-ব – companion // aṣḥāb // Cognate: [none] ; sh-ʾ-m / শ-ʾ-ম – left hand, misfortune // mashʾamah // Cognate: [none])

Tafsīr 56:9: A. Linguistically Faithful Translation: And the-Companions of-the-Left-Hand [aṣḥāb al-mashʾamah, from shuʾm, meaning ill-fortune and the left side], what [a horror] are the-Companions of-the-Left-Hand! [a rhetorical question expressing their wretched and dreadful state].

Exegesis: The second group stands in stark contrast to the first. The Aṣḥāb al-Mashʾamah are the Companions of the Left, those who will receive their book of deeds in their left hand (cf. 69:25). The term mashʾamah is derived from the root associated with shuʾm (ill-omen, misfortune), just as maymanah is from yumn (good fortune). The parallel rhetorical question, "What are the Companions of the Left Hand?" serves to magnify their misery and the horror of their fate. This right-left dichotomy of salvation and damnation is a powerful, recurring symbol. In the aforementioned Parable of the Sheep and the Goats (Matthew 25:41), Christ says to those on his left, "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels."

Verse 56:10: The Forerunners 56:10a: وَالسَّابِقُونَ And the Forerunners, (ওয়াস্-সাবি ক্বুনা; s-b-q / স-ব-ক – to precede, race ahead // al-sābiqūn // Cognate: Aramaic: sǝbaq "to leave behind") 56:10b: السَّابِقُونَ the Forerunners. (স্-সাবি ক্বুন্; s-b-q / স-ব-ক – to precede, race ahead // al-sābiqūn // Cognate: Aramaic: sǝbaq "to leave behind")

Tafsīr 56:10: A. Linguistically Faithful Translation: And the-Foremost-in-faith [al-sābiqūn, those who raced ahead and were first], the-Foremost-in-faith [repetition for immense emphasis and honor].

Exegesis: The third and most elite group is introduced: al-Sābiqūn. The repetition of the word is for emphasis, indicating their supreme rank: "The Forerunners are indeed the Forerunners!" They are those who hastened to embrace faith and perform good deeds in this life, thus they are foremost in receiving their reward in the next. This concept is elaborated in 23:61, "It is they who hasten to good deeds, and they are foremost in them (lahā sābiqūn)." Classical exegetes have variously identified them as the prophets, the earliest companions of the Prophet Muhammad, or the first from every nation to answer their prophet's call. Al-Hasan al-Basri and others suggested they are those who excel in their sincerity and devotion, regardless of the era they lived in. This group represents the pinnacle of spiritual achievement, those who did not merely follow but actively raced towards God.

Verse 56:11: The Ones Brought Near 56:11a: أُولَٰئِكَ Those are (উলা~ইকাল্; ʾ-w-l / ʾ-ও-ল – those // ulāʾika // Cognate: [none]) 56:11b: الْمُقَرَّبُونَ the Ones Brought Near (মুক্বার্রাবূন্; q-r-b / ক-র-ব – to be near // muqarrabūn // Cognate: Hebrew: qārab "to draw near")

Tafsīr 56:11: A. Linguistically Faithful Translation: Those-very-ones [ulāʾika, a demonstrative pronoun indicating their high and distinct rank] [are] the-ones-made-near [al-muqarrabūn, the passive participle from q-r-b, implying they are not near by their own power, but are drawn close by Divine grace].

Exegesis: This verse defines the status of al-Sābiqūn: they are al-Muqarrabūn, "the ones brought near" to God. Their reward is not just salvation in Paradise, but the ultimate prize of proximity to the Divine Presence. This station of nearness (qurb) is the highest spiritual goal in Islam, particularly in Sufi thought, where the entire path is seen as a journey towards God. The term muqarrabūn is also used for the highest-ranking angels (4:172), indicating the exalted company these humans will join. Their proactive "fore-running" (sabq) in the world results in a passive, divinely-bestowed "nearness" (qurb) in the hereafter. Their state reflects the holy tradition (ḥadīth qudsī): "...My servant does not draw near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees..." (Bukhari).

Verse 56:12: The Gardens of Bliss 56:12a: فِي جَنَّاتِ In Gardens (ফী জান্নাতি; j-n-n / জ-ন-ন – to cover, hide // jannāt // Cognate: Hebrew: gan "garden") 56:12b: النَّعِيمِ of Bliss (ন্-না‘ঈম্; n-ʿ-m / ন-ʿ-ম – bliss, pleasure, delight // naʿīm // Cognate: Hebrew: nāʿēm "to be pleasant")

Tafsīr 56:12: A. Linguistically Faithful Translation: In gardens [jannāt, plural of jannah from a root meaning "to conceal," implying lush, verdant places] of-the-delight [al-naʿīm, a noun signifying pure, unadulterated pleasure and bliss].

Exegesis: The location of the Muqarrabūn is specified: Fī Jannāt al-Naʿīm, "In Gardens of Bliss." This is not just any paradise, but the very gardens characterized by naʿīm—a state of perfect bliss, joy, and delight, free from any toil or hardship. The Qur'ān uses this specific term to denote a high level of Paradise (cf. 31:8, 37:43). Al-Bayḍāwī notes that the "Gardens of Bliss" signifies a place where pleasure is the very essence, not just an attribute. It is the abode of those who have attained ultimate success through their devotion, a physical manifestation of the spiritual nearness they have been granted. This depiction of paradise as a blissful garden is a common Abrahamic trope, originating with the Garden of Eden.

Verse 56:13: The Many From Old 56:13a: ثُلَّةٌ مِّنَ A large company of (ছুল্লাতুম্ মিনাল্; th-l-l / থ-ল-ল – crowd, large group // thullah // Cognate: [none]) 56:13b: الْأَوَّلِينَ the former peoples (ল্-আউওয়ালীন্; ʾ-w-l / ʾ-ও-ল – first // al-awwalīn // Cognate: Aramaic: ˀawwəlāyā "first")

Tafsīr 56:13: A. Linguistically Faithful Translation: A-large-group [thullah, a multitude or throng] from the-first-generations [al-awwalīn, those who came before].

Exegesis: The composition of the Muqarrabūn is now described. The first component is a thullah, a large multitude, from al-awwalīn, the "former peoples." Exegetes have offered two main interpretations. The first, and more common view, is that al-awwalīn refers to the past nations who followed their prophets from Adam to Jesus, and al-ākhirīn (the later peoples in the next verse) refers to the nation of Prophet Muhammad. A second view, held by some commentators, is that both terms refer to the Muslim ummah, with al-awwalīn being the early generations of Muslims (the Companions and their successors) and al-ākhirīn being the later generations of Muslims. The first interpretation highlights the continuity of divine guidance and the multitude of saints and righteous people from past communities.

Verse 56:14: The Few From Later 56:14a: وَقَلِيلٌ مِّنَ And a few of (ওয়া ক্বালীলুম্ মিনাল্; q-l-l / ক-ল-ল – to be few, little // qalīl // Cognate: Akkadian: qalālu "to become scanty") 56:14b: الْآخِرِينَ the later peoples (ল্-আখিরীন্; ʾ-kh-r / ʾ-খ-র – last, other // al-ākhirīn // Cognate: Hebrew: ʾaḥar "after")

Tafsīr 56:14: A. Linguistically Faithful Translation: And a-small-number [qalīl, few in quantity] from the-last-generations [al-ākhirīn, those who came after].

Exegesis: Complementing the previous verse, this one states that only "a few" (qalīl) from the "later peoples" will be among the Muqarrabūn. According to the primary interpretation, this signifies that while many righteous souls from all the previous nations combined will achieve this highest rank, only a smaller number from the final ummah of Prophet Muhammad will. When these verses were revealed, some companions were saddened, after which verses 39-40 ("A multitude from the former peoples, And a multitude from the later peoples") were revealed, which many scholars see as referring to the Companions of the Right, not the Muqarrabūn, thus promising that large numbers from all generations will attain salvation, even if the highest rank is more exclusive. This verse also serves as a poignant reminder of the challenges of maintaining faith over time, a theme echoed in the biblical concept of a "remnant" of true believers in later, more corrupt ages (e.g., Romans 11:5).

Verse 56:15: Adorned Thrones 56:15a: عَلَىٰ سُرُرٍ Upon thrones (‘আলা সুরুুরিম্; s-r-r / স-র-র – joy, couch, throne // surur // Cognate: Syriac: sar "to rule") 56:15b: مَّوْضُونَةٍ interwoven (মাওদ্বূনাহ্; w-ḍ-n / ও-ড-ন – to weave, plait with jewels // mawḍūnah // Cognate: [none])

Tafsīr 56:15: A. Linguistically Faithful Translation: Upon couches [surur, plural of sarīr, conveying royalty and relaxation, from a root also meaning "joy"], ** intricately-woven** [mawḍūnah, from waḍn, implying they are elaborately plaited with gold and jewels].

Exegesis: The description of the life of the Muqarrabūn in paradise begins. They are on surur mawḍūnah. Surur implies more than just seats; they are couches of honor and repose, derived from the root for joy (surūr), indicating that the very place of rest induces happiness. The descriptor mawḍūnah is explained by early commentators like Ibn ‘Abbās as meaning thrones intricately woven or inlaid with gold, pearls, and precious stones, signifying immense value and craftsmanship. This imagery of jeweled thrones establishes a setting of supreme luxury and honor, a divine reward that surpasses any worldly kingdom. This contrasts sharply with the fleeting and imperfect comforts of the material world, offering a tangible vision of eternal, perfect repose and dignity for those who raced towards God.

Verse 56:16: Facing with Joy 56:16a: مُتَّكِئِينَ عَلَيْهَا Reclining upon them (মুত্তাকিঈনা ‘আলাইহা; w-k-ʾ / ও-ক-ʾ – to lean upon // muttakiʾīna // Cognate: [none]) 56:16b: مُتَقَابِلِينَ facing one another (মুতাক্বাবিলীন্; q-b-l / ক-ব-ল – to face, accept // mutaqābilīn // Cognate: Akkadian: qablu "battle," face-to-face combat)

Tafsīr 56:16: A. Linguistically Faithful Translation: Reclining [muttakiʾīna, a state of complete ease and relaxation, without any need for effort] upon them, facing-one-another [mutaqābilīn, implying a social, joyful atmosphere of companionship, free from envy or turning away from each other].

Exegesis: This verse continues to detail the state of the Muqarrabūn. They are in a state of relaxed repose (muttakiʾīna), a posture of royalty and ease. Critically, they are mutaqābilīn, facing each other. Exegetes like al-Rāzī emphasize that this detail signifies perfect social harmony; their hearts are pure, with no one turning their back on another, indicative of the absence of jealousy, hatred, or resentment that plagues worldly gatherings. This face-to-face fellowship is a key feature of the paradisiacal state, as mentioned in 15:47, "And We will remove whatever is in their breasts of resentment, [so they will be] brothers, on thrones facing each other." It represents not just physical comfort but complete emotional and spiritual serenity and companionship.

Verse 56:17: Eternal Servants 56:17a: يَطُوفُ عَلَيْهِمْ There will circulate among them (য়াতূফু ‘আলাইহিম্; ṭ-w-f / ত-ও-ফ – to go around, circulate // yaṭūfu // Cognate: Aramaic: ṭwp "to float, wander") 56:17b: وِلْدَانٌ مُّخَلَّدُونَ youths made eternal (ওয়িল্দানুম্ মুখাল্লাদূন্; w-l-d / ও-ল-দ – to be born // wildān // Cognate: Hebrew: yeled "child" ; kh-l-d / খ-ল-দ – to be eternal // mukhalladūn // Cognate: [none])

Tafsīr 56:17: A. Linguistically Faithful Translation: There-circle-around among-them [yaṭūfu ʿalayhim, the same root used for the circumambulation of the Kaʿbah, implying constant, attentive service] youths [wildān, plural of walad, boy] made-to-be-immortal [mukhalladūn, they do not age or change, remaining in a state of perpetual, fresh youth].

Exegesis: The honorable service provided to the inhabitants of Paradise is described. They are served by wildān mukhalladūn, youths of everlasting freshness and beauty. The verb yaṭūfu implies a continuous, flowing service, anticipating every need. The term mukhalladūn has been interpreted to mean they are eternally young, never aging, and also that they are adorned with bracelets, but the former is the predominant view. Al-Ṭabarī reports views that these are the children of believers or non-believers who died in infancy, but the Qur'ān does not specify their origin, focusing instead on their function as a part of the honor bestowed upon the blessed. This imagery of beautiful, youthful attendants underscores the luxury and honor of the paradisiacal abode.

Verse 56:18: Purest Drinks 56:18a: بِأَكْوَابٍ وَأَبَارِيقَ With cups and ewers (বিআক্ওয়াবিওঁ ওয়া আবা-রীক্ব; k-w-b / ক-ও-ব – cup // akwāb // Cognate: Aramaic: kūḇā "cup" ; b-r-q / ব-র-ক – ewer // abārīq // Cognate: Loan from Persian: ābrīz "water-pourer") 56:18b: وَكَأْسٍ مِّن مَّعِينٍ and a glass from a flowing spring (ওয়া কা’সিম্ মিম্ মা‘ঈন্; k-ʾ-s / ক-ʾ-স – glass, goblet // kaʾs // Cognate: Hebrew: kōs "cup" ; m-ʿ-n / ম-ʿ-ন – to flow, spring // maʿīn // Cognate: Hebrew: maʿyān "spring")

Tafsīr 56:18: A. Linguistically Faithful Translation: With handle-less-cups [akwāb] and spouted-ewers [abārīq, vessels for pouring] and a drinking-goblet [kaʾs, specifically a cup full of drink] from a flowing-spring [maʿīn, a pure, visible, running source, not a stagnant pool].

Exegesis: The vessels of Paradise are detailed with precision. Akwāb are handle-less cups, abārīq are pitchers or ewers with spouts for pouring, and a kaʾs is a cup filled with wine. The wine itself is from a maʿīn, a pure, flowing spring, signifying its freshness and inexhaustible nature. This contrasts with earthly wine that is stored and can spoil. The source itself is pure and ever-present. This imagery of flowing rivers of wine is a recurring feature of the Qur'ānic Paradise (cf. 47:15, "rivers of wine, a joy to those who drink"). The variety of vessels mentioned points to a sophisticated and elegant setting, tailored for maximum pleasure and honor.

Verse 56:19: No Ill Effects 56:19a: لَّا يُصَدَّعُونَ عَنْهَا They will not get a headache from it (লা য়ুসাদ্দা‘ঊনা ‘আন্হা; ṣ-d-ʿ / স-দ-ʿ – to split, get a headache // yuṣaddaʿūna // Cognate: Hebrew: ṣādaʿ "to tear") 56:19b: وَلَا يُنزِفُونَ nor will they be intoxicated (ওয়ালা য়ুন্ঝিফূন্; n-z-f / ন-য-ফ – to drain, exhaust the mind // yunzifūn // Cognate: [none])

Tafsīr 56:19: A. Linguistically Faithful Translation: They are not afflicted-with-head-splitting from it [lā yuṣaddaʿūna ʿanhā, the wine causes no hangover or headache], nor are their-wits-drained-away [wa-lā yunzifūn, it does not lead to intoxication, loss of reason, or sinful behavior].

Exegesis: This verse explicitly differentiates the wine of Paradise from earthly wine by highlighting the absence of its negative consequences. Worldly alcohol causes headaches (ṣudāʿ) and intoxication (nazf), leading to a loss of intellect and potentially sinful actions. The heavenly drink provides pure pleasure without any harmful side effects. This purification of worldly pleasures into their ideal, harmless forms is a central principle of the Qur'ānic description of Paradise. As stated in 37:47, "There is no harmful quality in it, nor are they intoxicated by it." This ensures that the state of bliss is never interrupted by physical discomfort or mental impairment, maintaining the perpetual clarity and joy of the inhabitants.

Verse 56:20: Chosen Fruits 56:20a: وَفَاكِهَةٍ مِّمَّا And fruit from whatever (ওয়া ফাকিহাতিম্ মিম্মা; f-k-h / ফ-ক-হ – fruit // fākihah // Cognate: Ge'ez: fekhe "fruit") 56:20b: يَتَخَيَّرُونَ they may choose (য়াতাখাইয়্যারূন্; kh-y-r / খ-য়-র – to choose, be good // yatakhyyarūn // Cognate: [none])

Tafsīr 56:20: A. Linguistically Faithful Translation: And with fruit from whatever they select-as-best [yatakhyyarūn, a verb form implying careful and deliberate selection of the most preferred items].

Exegesis: The provisions of Paradise are not merely given; they are chosen. The inhabitants have the freedom to select whichever fruits they desire (yatakhyyarūn), indicating a state of ultimate wish-fulfillment and honor. This power of choice is a key element of their reward. The fruit itself is always available and perfectly ripe. This theme of abundant, choice fruits is common in descriptions of Paradise (cf. 55:68, "In them are fruit and palm trees and pomegranates"). The order of mention, with fruits preceding meat (in the next verse), has been noted by some commentators as reflecting the ideal dietary or hospitable practice.

Verse 56:21: Desired Meats 56:21a: وَلَحْمِ طَيْرٍ And flesh of fowl (ওয়া লাহমি তইরি-; l-ḥ-m / ল-হ-ম – flesh, meat // laḥmi // Cognate: Hebrew: leḥem "bread" ; ṭ-y-r / ত-য়-র – bird, fowl // ṭayrin // Cognate: Aramaic: ṭayrā "bird") 56:21b: مِّمَّا يَشْتَهُونَ from whatever they may desire (মিম্মা য়‍্যাশ্তাহূন্; sh-h-w / শ-হ-ও – to desire, crave // yashtahūn // Cognate: Ge'ez: śahawa "to covet")

Tafsīr 56:21: A. Linguistically Faithful Translation: And flesh of fowl from whatever they intensely-crave [yashtahūn, from shahwah, a deep-seated craving or appetite].

Exegesis: Alongside fruits, the inhabitants of Paradise are served the meat of birds, specifically of the kind they most desire (yashtahūn). This again emphasizes the theme of personalized wish-fulfillment. Prophetic traditions, such as one narrated by Anas ibn Malik, vividly describe these birds, suggesting they are magnificent creatures that present themselves to be eaten upon the mere wish of a believer, and are then instantly reconstituted. The specific mention of fowl, considered a delicacy, adds to the picture of refined, luxurious dining. The pairing of fruits and choice meats represents the complete satisfaction of all appetites in a pure and elevated form.

Verse 56:22: Companions Pure 56:22a: وَحُورٌ And fair companions (ওয়া হূরুন্; ḥ-w-r / হ-ও-র – intense whiteness of the eye contrasted with intense blackness of the iris // ḥūr // Cognate: [none]) 56:22b: عِينٌ with large, beautiful eyes (‘ঈনুন্; ʿ-y-n / ʿ-য়-ন – eye // ʿīn // Cognate: Hebrew: ʿayin "eye")

Tafsīr 56:22: A. Linguistically Faithful Translation: And companions-with-intensely-white-and-black-eyes [ḥūr, not just "fair," but a specific description of beautiful eyes], wide-eyed [ʿīn, having large, lovely eyes].

Exegesis: This verse introduces the paradisiacal companions, described as ḥūr ʿīn. The term ḥūr (plural of ḥawrā’) is linguistically precise, referring to the striking contrast between the pure white sclera of the eye and the deep black iris, considered a sign of great beauty. ʿĪn (plural of ʿaynā’) means having large, beautiful eyes. While often translated as "virgins," the terms themselves are descriptions of physical beauty, particularly of the eyes, and apply to the pure companions created for the believers in Paradise. These companions are part of the blissful reward, symbolizing purified relationships and beauty, free from worldly flaws and immorality. The Qur'ān also states that believers will be reunited with their righteous spouses from their worldly lives (cf. 13:23).

Verse 56:23: Guarded Pearls 56:23a: كَأَمْثَالِ اللُّؤْلُؤِ Like unto pearls (কাআম্ছালিল্ লু’লুয়িল্; l-ʾ-l-ʾ / ল-ʾ-ল-ʾ – pearl // al-luʾluʾ // Cognate: Akkadian: lulû "a type of stone") 56:23b: الْمَكْنُونِ the well-protected (মাক্নূন্; k-n-n / ক-ন-ন – to hide, guard // al-maknūn // Cognate: Hebrew: gānan "to defend, cover")

Tafsīr 56:23: A. Linguistically Faithful Translation: Like the-likeness-of the-pearl [luʾluʾ], the-hidden/guarded [al-maknūn, meaning preserved in its shell, untouched and flawless].

Exegesis: The beauty and purity of the ḥūr are compared to al-luʾluʾ al-maknūn—the guarded pearl. This simile is rich in meaning. A guarded pearl is one that has been kept in its shell, untouched by human hands, dust, or the sun's rays. This signifies their flawless purity, untarnished beauty, and protected, chaste nature. The comparison emphasizes their perfection and preciousness. This imagery of purity and preserved beauty is also used to describe the righteous themselves, highlighting that the rewards of Paradise are a reflection of the inner state of its inhabitants.

Verse 56:24: Just Recompense 56:24a: جَزَاءً بِمَا كَانُوا A reward for what they used to (জাযা~আম্ বিমা কানূ; j-z-y / জ-য-য় – to recompense // jazāʾan // Cognate: Aramaic: gzy "to decree") 56:24b: يَعْمَلُونَ do (ইয়া‘মালূন্; ʿ-m-l / ʿ-ম-ল – to work, do // yaʿmalūn // Cognate: Hebrew: ʿāmāl "toil, labor")

Tafsīr 56:24: A. Linguistically Faithful Translation: As-a-recompense [jazāʾan] for that which they were accustomed-to-do [bimā kānū yaʿmalūn, implying consistent, habitual good actions].

Exegesis: This verse explicitly links all the preceding descriptions of reward to their ultimate cause: they are a just recompense (jazāʾ) for the deeds performed in the worldly life. The phrasing kānū yaʿmalūn denotes continuous, habitual action, not just isolated good deeds. It underscores the foundational Islamic principle that faith must be manifested through consistent righteous action, and that divine reward, while ultimately an act of grace, is justly correlated with one's earthly striving. As stated in 52:19, "[They will be told], 'Eat and drink in satisfaction for what you used to do.'" It clarifies that this incredible bliss is not arbitrary but is the earned outcome of a life of faith and effort.

Verse 56:25: No Vain Talk 56:25a: لَا يَسْمَعُونَ فِيهَا They will not hear therein (লা য়াস্মা‘ঊনা ফীহা; s-m-ʿ / স-ম-ʿ – to hear // yasmaʿūna // Cognate: Hebrew: šāmaʿ "to hear") 56:25b: لَغْوًا وَلَا تَأْثِيمًا any idle talk nor any sinful speech (লাগ্ওয়াওঁ ওয়ালা তা’ছীমা; l-gh-w / ল-ঘ-ও – vain talk // laghwan // Cognate: [none] ; ʾ-th-m / ʾ-থ-ম – sin // taʾthīman // Cognate: Hebrew: ʾāšām "guilt")

Tafsīr 56:25: A. Linguistically Faithful Translation: They do not hear in it [Paradise] any-vanity/frivolity [laghwan, useless, foolish, or false speech] and no-incitement-to-sin [taʾthīman, speech that leads to or is itself sinful, like lying, slander, or backbiting].

Exegesis: Paradise is a realm of not only physical purity but also auditory and social purity. Its inhabitants are shielded from laghw (vain, idle, or nonsensical talk) and taʾthīm (sinful speech). This purification of communication is a crucial aspect of heavenly bliss, contrasting with the worldly environment which is filled with harmful and useless speech. The absence of such negativity ensures a state of perfect peace and trust among its inhabitants. In Sufi interpretation, this represents the purification of the inner self from distracted thoughts (laghw) and sinful inclinations (ithm), reflecting an inner paradise of silence and remembrance of God.

Verse 56:26: Only Peace 56:26a: إِلَّا قِيلًا Except a saying (ইল্লা ক্বীলান্; q-w-l / ক-ও-ল – to say // qīlan // Cognate: Hebrew: qōl "voice") 56:26b: سَلَامًا سَلَامًا "Peace, Peace." (সালামান্ সালামা; s-l-m / স-ল-ম – peace // salāman // Cognate: Hebrew: šālōm "peace")

Tafsīr 56:26: A. Linguistically Faithful Translation: Only a saying: "Peace! Peace!" [salāman salāmā, the repetition signifies a continuous, all-encompassing state of peace and security].

Exegesis: The only speech heard in Paradise is the greeting of "Peace" (Salām). This is the greeting from God (36:58), from the angels (13:24), and of the inhabitants to one another. The repetition salāman salāmā emphasizes that peace is the constant and all-pervading reality. It is a peace that is comprehensive, covering security from all harm, anxiety, and negativity. This state of absolute salām is the essence of the paradisiacal experience, where the external environment perfectly mirrors the internal serenity of the soul. The word Islam itself shares this root (s-l-m), signifying that the ultimate goal of submission to God is the attainment of this perfect peace. This finds a parallel in the priestly blessing in the Hebrew Bible: "The LORD lift up his countenance upon you and give you peace (šālōm)" (Numbers 6:26).

Verse 56:27: The Right Hand Again 56:27a: وَأَصْحَابُ الْيَمِينِ And the Companions of the Right (ওয়া আস্হাবুল্ য়ামীন্; ṣ-ḥ-b / স-হ-ব – companion // aṣḥāb // Cognate: [none] ; y-m-n / য়-ম-ন – right hand // al-yamīn // Cognate: Hebrew: yāmīn "right hand") 56:27b: مَا أَصْحَابُ الْيَمِينِ what are the Companions of the Right? (মা আস্হাবুল্ য়ামীন্; ṣ-ḥ-b / স-হ-ব – companion // aṣḥāb // Cognate: [none] ; y-m-n / য়-ম-ন – right hand // al-yamīn // Cognate: Hebrew: yāmīn "right hand")

Tafsīr 56:27: A. Linguistically Faithful Translation: And the-Companions of-the-Right [aṣḥāb al-yamīn, those of good fortune], what [a delight] are the-Companions of-the-Right! [a rhetorical question to praise and honor them].

Exegesis: After a detailed account of the reward for the foremost (al-Muqarrabūn), the Sūrah now turns to the second group, the Aṣḥāb al-Yamīn, or the Companions of the Right. This verse mirrors the structure of verse 8, reintroducing them with a rhetorical question designed to extol their virtues and hint at the greatness of their reward. While their rank is below the Muqarrabūn, their state is one of immense success, salvation, and bliss. The following verses will describe their specific paradise, which, while magnificent, is described with imagery that is subtly different from that of the highest tier.

Verse 56:28: Thornless Lote-Trees 56:28a: فِي سِدْرٍ Among lote-trees (ফী সিদরি-; s-d-r / স-দ-র – lote-tree // sidrin // Cognate: [none]) 56:28b: مَّخْضُودٍ thornless (মাখ্দূদ্; kh-ḍ-ḍ / খ-ড-ড – to cut off // makhḍūd // Cognate: [none])

Tafsīr 56:28: A. Linguistically Faithful Translation: Amidst lote-trees [sidrin, a tree known to the Arabs, familiar but transformed], with-thorns-removed [makhḍūd, from a root meaning to lop off, indicating that any harmful aspect has been eliminated].

Exegesis: The description of the paradise of the Companions of the Right begins with familiar, yet perfected, natural imagery. They will reside among sidr makhḍūd. The sidr (lote-tree) was a common tree in the Arabian desert, known for its dense shade but also for its sharp thorns. In Paradise, this tree is makhḍūd, meaning its thorns have been removed, symbolizing the removal of all harm, toil, and imperfection from the heavenly environment. Al-Qurṭubī mentions that in place of each thorn, a delicious fruit grows. The use of a familiar tree made perfect serves to make the otherworldly reward relatable yet superior to earthly experience.

Verse 56:29: Layered Fruit 56:29a: وَطَلْحٍ And acacia/banana trees (ওয়া তল্হি-; ṭ-l-ḥ / ত-ল-হ – acacia or banana tree // ṭalḥin // Cognate: [none]) 56:29b: مَّنضُودٍ layered (মান্দূদ্; n-ḍ-ḍ / ন-ড-ড – to pile, arrange in layers // manḍūd // Cognate: [none])

Tafsīr 56:29: A. Linguistically Faithful Translation: And acacia-trees [ṭalḥin, a tree known for its blossoms; some commentators also interpret it as the banana tree] heaped/layered-with-fruit [manḍūd, suggesting fruit stacked closely together from top to bottom].

Exegesis: The next feature is ṭalḥ manḍūd. While some exegetes identify ṭalḥ as a type of acacia tree known for its pleasant scent and shade, many, including Ibn ‘Abbās, interpret it as the banana tree, whose fruit grows in dense, layered clusters. The adjective manḍūd (layered, piled-up) perfectly describes this characteristic, signifying immense abundance and easy access. The imagery is one of effortless plenty, where fruit is not scarce or hard to reach but is arranged in bountiful, beautiful layers.

Verse 56:30: Extended Shade 56:30a: وَظِلٍّ And shade (ওয়া যিল্লি-; ẓ-l-l / য-ল-ল – shade, shadow // ẓillin // Cognate: Akkadian: ṣillu "shadow, protection") 56:30b: مَّمْدُودٍ extended (মাম্দূদ্; m-d-d / ম-দ-দ – to extend, stretch // mamdūd // Cognate: Hebrew: māḏaḏ "to measure")

Tafsīr 56:30: A. Linguistically Faithful Translation: And shade [ẓillin], outstretched/unbroken [mamdūd, implying it is vast, continuous, and never receding like worldly shadows].

Exegesis: A key comfort in a desert climate is shade, and in Paradise, it is perfected. The shade is ẓill mamdūd, extended and permanent. Unlike earthly shade that shifts and shrinks with the sun, this shade is constant and vast, providing perpetual comfort and coolness. A Prophetic tradition describes a tree in Paradise whose shade is so vast that a rider could travel under it for a hundred years and not cross it (Bukhari, Muslim). This symbolizes a state of continuous, unbroken rest and protection from all discomfort, a perfect metaphor for the tranquility and security of the heavenly abode.

Verse 56:31: Flowing Water 56:31a: وَمَاءٍ And water (ওয়া মা~ই-; m-w-h / ম-ও-হ – water // māʾin // Cognate: Hebrew: mayim "water") 56:31b: مَّسْكُوبٍ poured forth (মাস্কূব্; s-k-b / স-ক-ব – to pour // maskūb // Cognate: [none])

Tafsīr 56:31: A. Linguistically Faithful Translation: And water [māʾin] continuously-poured-forth [maskūb, implying a constant, gushing flow, not stagnant or needing effort to draw].

Exegesis: Continuing the description of the paradise for the Companions of the Right, the verse mentions māʾin maskūb. This is water that is ever-flowing, gushing in rivers and springs, readily available without the need for buckets or wells. For the original Arab audience, living in an arid environment where water was a scarce and precious commodity, the image of an endless, effortless supply of fresh water represented supreme luxury and life. This is a recurring image of Paradise, as in 47:15 which speaks of "rivers of water unaltered." It symbolizes a state of perpetual refreshment and life, where thirst, a primary form of worldly suffering, is entirely absent.

Verse 56:32: Abundant Fruit 56:32a: وَفَاكِهَةٍ And fruit (ওয়া ফাকিহাতিন্; f-k-h / ফ-ক-হ – fruit // fākihatin // Cognate: Ge'ez: fekhe "fruit") 56:32b: كَثِيرَةٍ abundant (কাছীরাഹ്; k-th-r / ক-থ-র – to be much, many // kathīrah // Cognate: Ugaritic: kṯr "abundant")

Tafsīr 56:32: A. Linguistically Faithful Translation: And fruit [fākihatin] in-great-plenty [kathīrah, emphasizing vast quantity].

Exegesis: Alongside the ever-flowing water is fākihatin kathīrah, fruit in great abundance. The description emphasizes the sheer quantity, suggesting that the supply is inexhaustible and the variety immense. Unlike the reward for the Muqarrabūn, which highlighted the act of "choosing" the fruit, the emphasis here for the Companions of the Right is on its sheer, overwhelming abundance and accessibility. This addresses the worldly experience of scarcity and seasonal limitations, promising a reality where desired sustenance is eternally and limitlessly available.

Verse 56:33: Unending Supply 56:33a: لَّا مَقْطُوعَةٍ Neither ending (ল্লা মাক্ব্তূ‘আতিওঁ; q-ṭ-ʿ / ক-ত-ʿ – to cut off // maqṭūʿatin // Cognate: Hebrew: qāṭaʿ "to cut off") 56:33b: وَلَا مَمْنُوعَةٍ nor forbidden (ওয়ালা মাম্নূ‘আহ্; m-n-ʿ / ম-ন-ʿ – to prevent, forbid // mamnūʿah // Cognate: Hebrew: mānaʿ "to withhold")

Tafsīr 56:33: A. Linguistically Faithful Translation: Not cut-off [lā maqṭūʿatin, i.e., never out of season or depleted], and not forbidden [wa-lā mamnūʿah, i.e., never out of reach or prohibited].

Exegesis: This verse further qualifies the nature of the abundant fruit, negating two key limitations of worldly provisions. It is not maqṭūʿah, meaning it never runs out, its season never ends, and its supply is never severed. Nor is it mamnūʿah, meaning it is not forbidden, restricted, or difficult to obtain due to thorns, height, or any other barrier. This state of absolute and unconditional accessibility is the perfection of divine provision. Ibn Kathir notes this contrasts directly with earthly fruits which are seasonal and often require arduous effort to acquire. In Paradise, every desire is met instantly and without impediment.

Verse 56:34: High Couches 56:34a: وَفُرُشٍ And [on] beds (ওয়া ফুরুশিম্; f-r-sh / ফ-র-শ – to spread out, furnish // furushin // Cognate: Aramaic: parsā "bedspread") 56:34b: مَّرْفُوعَةٍ elevated (মার্ফূ‘আহ্; r-f-ʿ / র-ফ-ʿ – to raise // marfūʿah // Cognate: [none])

Tafsīr 56:34: A. Linguistically Faithful Translation: And furnishings [furushin, plural of firāsh, meaning beds, couches, or carpets that are spread out] raised-high [marfūʿah, implying physical elevation and high honor].

Exegesis: The setting for the Companions of the Right includes furush marfūʿah. Furush refers to couches, beds, or carpets for reclining. Their description as marfūʿah (raised high) signifies both physical elevation, providing a commanding view of the splendors of Paradise, and a high station of honor and dignity. Some classical exegetes have also interpreted furush metaphorically to refer to the paradisiacal spouses, whose rank and status are also elevated. However, the primary meaning points to luxurious, elevated furnishings that contribute to the atmosphere of honor, comfort, and repose.

Verse 56:35: A New Creation 56:35a: إِنَّا أَنشَأْنَاهُنَّ Indeed, We have originated them (ইন্না আন্শা’নাহুন্না; n-sh-ʾ / ন-শ-ʾ – to originate, grow // anshaʾnāhunna // Cognate: Hebrew: nāśāʾ "to lift") 56:35b: إِنشَاءً a special origination (ইন্শা~আ; n-sh-ʾ / ন-শ-ʾ – to originate, grow // inshāʾan // Cognate: Hebrew: nāśāʾ "to lift")

Tafsīr 56:35: A. Linguistically Faithful Translation: Indeed We, We have brought-them-into-being [anshaʾnāhunna, referring to the female companions], a [unique] bringing-into-being [inshāʾan, the mafʿūl muṭlaq emphasizes the special, perfect, and novel nature of their creation].

Exegesis: This verse begins a description of the companions for the People of the Right. It states that God has created them (anshaʾnāhunna) with a special and direct act of creation (inshāʾan). This implies that they are not born in the worldly sense but are created directly in Paradise in a state of perfection. According to a prophetic tradition, this verse refers to the righteous women of the world, who will be recreated by God in Paradise in a form that is eternally young, beautiful, and pure, stripped of all worldly aging and infirmities. This divine act of re-creation perfects them for the perfect life of the Hereafter.

Verse 56:36: Made Pure 56:36a: فَجَعَلْنَاهُنَّ And We have made them (ফাজ্বা‘আল্নাহুন্না; j-ʿ-l / জ-ʿ-ল – to make, place // fa-jaʿalnāhunna // Cognate: Ge'ez: gaʿala "to make") 56:36b: أَبْكَارًا always virgins (আব্কারা; b-k-r / ব-ক-র – first, virgin // abkāran // Cognate: Hebrew: bǝkōr "firstborn")

Tafsīr 56:36: A. Linguistically Faithful Translation: Then We made them [fa-jaʿalnāhunna] perpetual-virgins [abkāran, suggesting a state of renewed purity].

Exegesis: After their special creation, God makes these companions abkāran. While this is translated as virgins, many classical commentators explain that it signifies a state of perpetual renewal, such that they return to a state of virginity after every union. This detail emphasizes the pure, untainted, and ever-fresh nature of relationships in Paradise, free from the physical changes, boredom, or weariness that can affect worldly connections. It symbolizes a state of perpetual firstness and delight, where every encounter is as fresh and joyful as the first.

Verse 56:37: Loving and Matched 56:37a: عُرُبًا lovingly-devoted (‘উরুবান্; ʿ-r-b / ʿ-র-ব – to express love // ʿuruban // Cognate: [none]) 56:37b: أَتْرَابًا and of equal age (আত্রাবা; t-r-b / ত-র-ব – dust, contemporary // atrāban // Cognate: [none])

Tafsīr 56:37: A. Linguistically Faithful Translation: Affectionate-and-eloquent-in-love [ʿuruban, an intensive plural implying immense love and charm expressed towards their husbands], of-a-matched-age [atrāban, contemporaries, perfectly matched in age to their spouses].

Exegesis: Two more qualities of these companions are mentioned. They are ʿuruban, a word rich in meaning that implies being loving, eloquent, flirtatious, and completely devoted to their husbands. They are also atrāban, meaning they are of a like age, perfectly matched with their spouses. This eliminates the discord that can arise from age disparity and implies a perfect harmony and compatibility. Together, these qualities paint a picture of an ideal relationship built on mutual love, perfect companionship, and harmonious understanding, purified of all worldly imperfections.

Verse 56:38: For the People of the Right 56:38a: لِّأَصْحَابِ For the Companions (লিআস্হাবিল্; ṣ-ḥ-b / স-হ-ব – companion // li-aṣḥābi // Cognate: [none]) 56:38b: الْيَمِينِ of the Right (য়ামীন; y-m-n / য়-ম-ন – right hand // al-yamīn // Cognate: Hebrew: yāmīn "right hand")

Tafsīr 56:38: A. Linguistically Faithful Translation: [All of this is] for the-Companions of-the-Right [li-aṣḥāb al-yamīn].

Exegesis: This verse explicitly concludes the preceding description by stating that these particular rewards—the thornless lote-trees, abundant fruit, elevated couches, and perfected companions—are designated for the Aṣḥāb al-Yamīn, the Companions of the Right. It serves as a seal on the description of their fate, confirming that this entire paradisiacal vision belongs to this specific category of the saved, distinguishing their reward from that of the Muqarrabūn and setting the stage for the description of the third group.

Verse 56:39: A Multitude from Early Times 56:39a: ثُلَّةٌ مِّنَ A large company of (ছুল্লাতুম্ মিনাল্; th-l-l / থ-ল-ল – crowd, large group // thullatun // Cognate: [none]) 56:39b: الْأَوَّلِينَ the former peoples (ল্-আউওয়ালীন্; ʾ-w-l / ʾ-ও-ল – first // al-awwalīn // Cognate: Aramaic: ˀawwəlāyā "first")

Tafsīr 56:39: A. Linguistically Faithful Translation: A-large-group [thullatun] from the-first-generations [al-awwalīn].

Exegesis: This verse begins to describe the composition of the Companions of the Right. It states that a thullah, a large company or multitude, will be from al-awwalīn, "the first generations." As with verses 13-14, this is generally interpreted in one of two ways: either it refers to the followers of previous prophets before Muhammad, or it refers to the first generation of Muslims. The context here, however, suggests a more hopeful message than the earlier verses about the Muqarrabūn.

Verse 56:40: A Multitude from Later Times 56:40a: وَثُلَّةٌ مِّنَ And a large company of (ওয়া ছুল্লাতুম্ মিনাল্; th-l-l / থ-ল-ল – crowd, large group // thullatun // Cognate: [none]) 56:40b: الْآخِرِينَ the later peoples (ল্-আখিরীন্; ʾ-kh-r / ʾ-খ-র – last, other // al-ākhirīn // Cognate: Hebrew: ʾaḥar "after")

Tafsīr 56:40: A. Linguistically Faithful Translation: And a-large-group [thullatun] from the-last-generations [al-ākhirīn].

Exegesis: In contrast to the composition of the Muqarrabūn (many from the former, few from the latter), the Companions of the Right will be comprised of large multitudes (thullatun) from both the former and the later generations. Many commentators state that when verses 13-14 were revealed, the companions of the Prophet were saddened to think that only a few from their ummah would reach the highest ranks. These verses (39-40) were then revealed as a consolation, promising that vast numbers from the ummah of Muhammad would be among the saved Companions of the Right. This provides a message of immense hope, indicating that salvation and entry into Paradise are attainable for large numbers of faithful people from all eras.

Verse 56:41: The People of the Left 56:41a: وَأَصْحَابُ الشِّمَالِ And the Companions of the Left (ওয়া আস্হাব‍ুশ্ शिमाल्; ṣ-ḥ-b / স-হ-ব – companion // aṣḥābu // Cognate: [none] ; sh-m-l / শ-ম-ল – left // al-shimāli // Cognate: Hebrew: śǝmōʾl "left") 56:41b: مَا أَصْحَابُ الشِّمَالِ what are the Companions of the Left? (মা আস্হাব‍ুশ্ शिमाल्; ṣ-ḥ-b / স-হ-ব – companion // aṣḥābu // Cognate: [none] ; sh-m-l / শ-ম-ল – left // al-shimāli // Cognate: Hebrew: śǝmōʾl "left")

Tafsīr 56:41: A. Linguistically Faithful Translation: And the-Companions of-the-Left [aṣḥāb al-shimāl], what [a wretched state for] the-Companions of-the-Left! [a rhetorical question to express the horror and misery of their condition].

Exegesis: The Sūrah now pivots dramatically from the bliss of Paradise to the torment of Hell. It introduces the third group, the Aṣḥāb al-Shimāl, or Companions of the Left. The structure mirrors the introduction of the other groups, using a rhetorical question to magnify their state. However, here it is used for condemnation (tahwīl) rather than honor. They are those who receive their record in their left hand, a sign of their doom. The subsequent verses will detail their punishment, which is described as a horrific inversion of the rewards given to the righteous.

Verse 56:42: Fire and Boiling Water 56:42a: فِي سَمُومٍ In a scorching wind (ফী সামূমিওঁ; s-m-m / স-ম-ম – to poison, scorch // samūmin // Cognate: Hebrew: sam "drug, poison") 56:42b: وَحَمِيمٍ and scalding water (ওয়া হামীম্; ḥ-m-m / হ-ম-ম – to be hot // ḥamīm // Cognate: Hebrew: ḥam "hot")

Tafsīr 56:42: A. Linguistically Faithful Translation: [They will be] amidst a-scorching-penetrating-wind [samūm, a fiery wind that penetrates the pores] and a-boiling-fluid [ḥamīm].

Exegesis: The punishment begins with an environment that is a perfect antithesis to Paradise. Instead of pleasant breezes, they are in samūm, a scorching, poison-like wind that penetrates deep into the body. Instead of cool, flowing water, they have ḥamīm, a scalding, boiling water that they are forced to drink (cf. 37:67). These two elements, scorching air and boiling liquid, represent an all-encompassing torment that attacks the body from both outside and inside, offering no possibility of relief.

Verse 56:43: Shade of Black Smoke 56:43a: وَظِلٍّ مِّن And a shade of (ওয়া যিল্লি-; ẓ-l-l / য-ল-ল – shade // ẓillin // Cognate: Akkadian: ṣillu "shadow") 56:43b: يَحْمُومٍ black smoke (য়াহ্মূম্; y-ḥ-m-m / য়-হ-ম-ম – to be black // yaḥmūm // Cognate: [none])

Tafsīr 56:43: A. Linguistically Faithful Translation: And a shade [ẓillin] from pitch-black-smoke [yaḥmūm, derived from a root meaning intensely black].

Exegesis: This verse presents a terrifying paradox: a shade that offers no comfort. While the righteous enjoy vast, cool, extended shade (ẓill mamdūd), the damned are given a shade of yaḥmūm, a dense, pitch-black smoke from the fires of Hell. This "shade" is not a relief from the heat but is itself a form of punishment—suffocating, dark, and terrifying. It is the shadow of Hellfire itself, a complete and horrifying inversion of the concept of protective shade.

Verse 56:44: Neither Cool nor Noble 56:44a: لَّا بَارِدٍ Neither cool (ল্লা বারিদিওঁ; b-r-d / ব-র-দ – to be cold // bāridin // Cognate: Hebrew: bārāḏ "hail") 56:44b: وَلَا كَرِيمٍ nor noble (ওয়ালা কারীম্; k-r-m / ক-র-ম – to be noble, generous // karīm // Cognate: Ugaritic: krm "vineyard")

Tafsīr 56:44: A. Linguistically Faithful Translation: Neither cool [lā bāridin], nor noble/beneficial [wa-lā karīm].

Exegesis: The qualities of this dark, smoky shade are explicitly negated. It is lā bārid, not cool in any way, thus offering no respite from the samūm wind and the fire. It is also lā karīm, which means not "noble," "honorable," or "beneficial." Worldly shade can be a pleasant and valuable (karīm) place to gather, but this shade has no good in it whatsoever. It is foul in appearance and offers nothing but more misery and despair. This completes the picture of a torment that is a systematic reversal of every comfort offered in Paradise.

Verse 56:45: The Cause: Indulgence 56:45a: إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ Indeed, they were before that (ইন্নাহুম্ কানূ ক্বব্লা যালিকা; q-b-l / ক-ব-ল – before // qabla // Cognate: Akkadian: qablu "middle") 56:45b: مُتْرَفِينَ indulgent in luxury (মুত্রাফীন্; t-r-f / ত-র-ফ – to live in luxury // mutrafīn // Cognate: [none])

Tafsīr 56:45: A. Linguistically Faithful Translation: Indeed, they were, before that, [qabla dhālika, i.e., in their worldly lives] the-ones-made-heedless-by-luxury [mutrafīn, those who are given so much wealth and ease that it makes them arrogant, rebellious, and forgetful of God].

Exegesis: The Sūrah now diagnoses the root cause of their damnation. Before this punishment, in their earthly lives, they were mutrafīn. The term mutraf refers to one who is corrupted by excessive luxury and wealth, leading to arrogance, heedlessness, and a rejection of divine guidance. Their comfortable lives made them forget their accountability to God. The Qur'ān repeatedly identifies this state of taraf (decadent indulgence) as a primary cause of disbelief and opposition to the prophets (cf. 11:116, "But the wrongdoers pursued what luxury they were given in it, and they were criminals."). Their punishment is thus a just consequence, as the harsh austerity of Hell is the direct opposite of the ungrateful luxury in which they once lived.

Verse 56:46: Persistence in Sin 56:46a: وَكَانُوا يُصِرُّونَ And they used to persist (ওয়া কানূ য়ুসির্রূনা; ṣ-r-r / স-র-র – to persist, be stubborn // yuṣirrūna // Cognate: Hebrew: sārar "to be stubborn, rebellious") 56:46b: عَلَى الْحِنثِ الْعَظِيمِ in the great sin (‘আলাল্ হিন্ছিল্ ‘আযীম্; ḥ-n-th / হ-ন-থ – sin, perjury // al-ḥinth // Cognate: [none] ; ʿ-ẓ-m / ʿ-য-ম – to be great // al-ʿaẓīm // Cognate: Hebrew: ʿāṣum "mighty")

Tafsīr 56:46: A. Linguistically Faithful Translation: And they were accustomed-to-persistently-insist [kānū yuṣirrūna, implying obstinacy and refusal to repent] upon the-great violation [al-ḥinth al-ʿaẓīm, with ḥinth often meaning the breaking of a major oath].

Exegesis: This verse adds another reason for their punishment: they were persistent (yuṣirrūna) in al-ḥinth al-ʿaẓīm. Iṣrār is to continue a sin deliberately without repentance. The "great sin" is identified by most exegetes, including al-Ṭabarī, as shirk (polytheism), the act of associating partners with God, which is the one sin God does not forgive if unrepented (cf. 4:48). Others suggest it refers to their oath that they would not be resurrected. In either case, it points to a foundational and obstinate rebellion against divine truth. Their indulgence in luxury (mutrafīn) led them to become stubborn and unyielding in their gravest spiritual error.

Verse 56:47: The Question of Disbelief 56:47a: وَكَانُوا يَقُولُونَ And they used to say, (ওয়া কানূ য়াক্বূলূনা; q-w-l / ক-ও-ল – to say // yaqūlūna // Cognate: Hebrew: qōl "voice") 56:47b: أَإِذَا مِتْنَا وَكُنَّا "When we have died and become (আ’ইযা মিত্না ওয়া কুন্না; m-w-t / ম-ও-ত – to die // mitnā // Cognate: Hebrew: māwet "death") 56:47c: تُرَابًا وَعِظَامًا dust and bones, (তুরাবাওঁ ওয়া ‘ইযামান্; t-r-b / ত-র-ব – dust // turāban // Cognate: Aramaic: turābā "dust" ; ʿ-ẓ-m / ʿ-য-ম – bone // ʿiẓāman // Cognate: Hebrew: ʿeṣem "bone") 56:47d: أَإِنَّا لَمَبْعُوثُونَ are we indeed to be resurrected? (আ’ইন্না লামাব্‘ঊছূন্; b-ʿ-th / ব-ʿ-থ – to send, resurrect // mabʿūthūn // Cognate: Ge'ez: baʿṣa "to awake")

Tafsīr 56:47: A. Linguistically Faithful Translation: And they were accustomed-to-say: "What! When we have died and we have become dust and bones, what, are-we indeed surely-ones-to-be-raised-up?" [the double rhetorical question, a-idhā and a-innā, expresses their profound mockery and incredulity].

Exegesis: Here, the Sūrah quotes the specific words of their disbelief, which centered on the denial of resurrection. Their argument was purely materialistic: how can decomposed bodies, turned to dust and bones, be reconstituted? This question, meant to show the absurdity of resurrection, is cited repeatedly in the Qur’ān as the core objection of the deniers (cf. 37:16, 23:82). They saw death as a final, irreversible annihilation. Their inability to conceive of a power that could reverse this process was a cornerstone of their rejection of the prophets' message. This argument is an ancient one, reflected in philosophical debates on the soul and body, but the Qur'ān frames it as a failure of imagination and a denial of God's omnipotence.

Verse 56:48: Ancestors Included 56:48a: أَوَآبَاؤُنَا And our fathers, (আওয়া আবা~উনা; ʾ-b-w / ʾ-ব-ও – father // ābāʾunā // Cognate: Hebrew: ʾāḇ "father") 56:48b: الْأَوَّلُونَ the former ones?" (ল্-আউওয়ানূল্; ʾ-w-l / ʾ-ও-ল – first // al-awwalūn // Cognate: Aramaic: ˀawwəlāyā "first")

Tafsīr 56:48: A. Linguistically Faithful Translation: "And-also our forefathers, the-ancient-ones?" [extending their sarcastic disbelief to include all previous generations, who are even more profoundly decomposed].

Exegesis: They extend their argument to their ancestors (ābāʾunā al-awwalūn). By including their long-dead forefathers, they heighten the perceived absurdity of resurrection. If they, the recently deceased, cannot be brought back from dust, how much more impossible would it be for those who died centuries ago? This also reflects their adherence to ancestral tradition (taqlīd) as a justification for their disbelief—since their forefathers did not believe in this, they would not either. The question implies that if resurrection were true, it would overturn the established, final order of things that has held since the beginning of time.

Verse 56:49: A Decisive Answer 56:49a: قُلْ إِنَّ Say, "Indeed, (ক্বুল্ ইন্নাল্; q-w-l / ক-ও-ল – to say // qul // Cognate: Hebrew: qōl "voice") 56:49b: الْأَوَّلِينَ وَالْآخِرِينَ the former and the later peoples, (ল্-আউওয়ালীনা ওয়াল্-আখিরীন্; ʾ-w-l / ʾ-ও-ল – first // al-awwalīna // Cognate: Aramaic: ˀawwəlāyā "first" ; ʾ-kh-r / ʾ-খ-র – last // al-ākhirīna // Cognate: Hebrew: ʾaḥar "after")

Tafsīr 56:49: A. Linguistically Faithful Translation: Say: "Truly, the-first-generations and the-last-generations, [directly addressing their sarcastic question about the forefathers].

Exegesis: God commands the Prophet to give a direct and uncompromising answer. The response begins by confirming the very thing they found most unbelievable. Not only they, but absolutely everyone, from the first (al-awwalīn) to the last (al-ākhirīn), will be resurrected. The answer is comprehensive and absolute, leaving no room for doubt or exception. It directly refutes their argument by affirming that the passage of time is no obstacle to divine power. This universal gathering is a central theme of Qur'anic eschatology.

Verse 56:50: Appointed Time 56:50a: لَمَجْمُوعُونَ إِلَىٰ will surely be gathered for (লামাজ্মূ‘ঊনা ইলা; j-m-ʿ / জ-ম-ʿ – to gather // la-majmūʿūna // Cognate: Ge'ez: jamʿa "to collect") 56:50b: مِيقَاتِ يَوْمٍ مَّعْلُومٍ the appointment of a known Day." (মীক্বা-তি য়াওমিম্ মা‘লূম্; w-q-t / ও-ক-ত – time // mīqāti // Cognate: [none] ; y-w-m / য়-ও-ম – day // yawmin // Cognate: Hebrew: yōm "day" ; ʿ-l-m / ʿ-ল-ম – to know // maʿlūm // Cognate: Aramaic: ʿālam "world")

Tafsīr 56:50: A. Linguistically Faithful Translation: are-most-surely-gathered unto the-appointed-time [mīqāt] of a Day made-known [maʿlūm]."**

Exegesis: The answer continues, explaining that this universal gathering will occur at a specific, divinely appointed time (mīqāt) on a known Day (yawm maʿlūm). The Day is "known" to God, and its appointed time is precise and unalterable. This counters the pagan Arab idea of time as an impersonal, cyclical force (dahr). Instead, the Qur'ān presents history as linear and purposeful, culminating in a day of final reckoning. The term mīqāt implies a designated meeting place and time, underscoring the organized and inescapable nature of the event (cf. 7:155, 78:17). The certainty of this appointment is a cornerstone of divine justice.

Verse 56:51: Address to the Deniers 56:51a: ثُمَّ إِنَّكُمْ Then indeed you, (ছুম্মা ইন্নাকুম্; th-m-m / থ-ম-ম – then // thumma // Cognate: [none]) 56:51b: أَيُّهَا الضَّالُّونَ O you who are astray, (আইয়ুহাল্ দ্বা~ল্লূনাল্; ḍ-l-l / ড-ল-ল – to go astray // al-ḍāllūna // Cognate: [none]) 56:51c: الْمُكَذِّبُونَ the deniers, (মুকাব্বিবূন্; k-dh-b / ক-য-ব – to lie, deny // al-mukadhdhibūn // Cognate: Hebrew: kāzāḇ "to lie")

Tafsīr 56:51: A. Linguistically Faithful Translation: Then truly you, O the-astray-ones [al-ḍāllūna], the-ones-who-call-truth-a-lie [al-mukadhdhibūn]!

Exegesis: After establishing the certainty of the resurrection, the address turns directly to the deniers with a tone of severe admonition. They are described with two characteristics: al-ḍāllūn (those who are astray from the right path) and al-mukadhdhibūn (those who actively deny and label the truth as falsehood). The first term denotes their state of error, while the second denotes their active opposition to the message. This direct address, following the confirmation of the Day of Judgment, serves as a powerful rhetorical device to bring the impending consequences into sharp focus for the disbelievers being addressed.

Verse 56:52: The Tree of Zaqqum 56:52a: لَآكِلُونَ مِن شَجَرٍ Will surely be eating from trees (লাআকিলূনা মিন্ শাজারিম্; ʾ-k-l / ʾ-ক-ল – to eat // la-ākilūna // Cognate: Hebrew: ʾāḵal "to eat" ; sh-j-r / শ-জ-র – tree // shajarin // Cognate: Aramaic: šigrā "branch") 56:52b: مِّن زَقُّومٍ of Zaqqum, (মিন্ যাক্কূম্; z-q-m / য-ক-ম – zaqqūm // zaqqūm // Cognate: [none])

Tafsīr 56:52: A. Linguistically Faithful Translation: You will most-surely-be-eaters from a tree, from Zaqqūm.

Exegesis: The specific punishment is now detailed. The first part of their "hospitality" in Hell is being forced to eat from the tree of Zaqqūm. The Qur’ān describes this tree elsewhere as one that "springs out from the bottom of Hellfire, its shoots are like the heads of devils" (37:64-65). It is a horrifying antithesis of the pleasant trees of Paradise. When the Meccan polytheists first heard of it, they mocked it, with Abu Jahl saying, "Zaqqūm is just dates and butter, we will gobble it up." The name itself is meant to evoke disgust and bitterness, representing a sustenance that is itself a form of torment.

Verse 56:53: Filling Bellies 56:53a: فَمَالِئُونَ مِنْهَا And you will be filling from it (ফামালিঊনা মিন্হা; m-l-ʾ / ম-ল-ʾ – to fill // famāliʾūna // Cognate: Hebrew: mālēʾ "to be full") 56:53b: الْبُطُونَ the bellies. (ল্-বুতূন্; b-ṭ-n / ব-ত-ন – belly // al-buṭūn // Cognate: Ge'ez: baṭn "belly")

Tafsīr 56:53: A. Linguistically Faithful Translation: Then you will be fillers from it of the-bellies.

Exegesis: They will not just taste this foul food; due to extreme hunger, they will be compelled to fill their bellies with it. The act of filling (māliʾūna) their bellies (al-buṭūn) emphasizes the grotesque nature of the punishment. They are driven by an insatiable, painful hunger to consume that which causes them even more agony. This is a terrifying parallel to their worldly lives where they greedily filled their bellies with luxuries (mutrafīn) while being heedless of God. Now, they fill their bellies with punishment.

Verse 56:54: Drinking Boiling Water 56:54a: فَشَارِبُونَ عَلَيْهِ Then you will be drinking upon it (ফাশারিবূনা ‘আলাইহি; sh-r-b / শ-র-ব – to drink // fashāribūna // Cognate: Aramaic: šǝrāḇā "drink") 56:54b: مِنَ الْحَمِيمِ from the scalding water. (মিনাল্ হামীম্; ḥ-m-m / হ-ম-ম – to be hot // al-ḥamīm // Cognate: Hebrew: ḥam "hot")

Tafsīr 56:54: A. Linguistically Faithful Translation: Then you will be drinkers on-top-of-it [i.e., after eating the Zaqqūm] from the-scalding-boiling-water [al-ḥamīm].

Exegesis: After eating the bitter, fiery fruit of Zaqqūm, which causes a burning thirst, they are given a drink that only exacerbates their torment: al-ḥamīm, boiling water. This drink does not quench thirst but instead scalds and destroys their insides, as mentioned in 47:15, "water like boiling oil that will scald their faces." The sequence of eating a torturous food followed by a torturous drink creates a cycle of inescapable agony, a complete inversion of the pleasurable dining experience in Paradise.

Verse 56:55: Drinking like Thirsty Camels 56:55a: فَشَارِبُونَ شُرْبَ And you will be drinking a drinking (ফাশারিবূনা শুর্বাল্; sh-r-b / শ-র-ব – to drink // shurba // Cognate: Aramaic: šǝrāḇā "drink") 56:55b: الْهِيمِ of the camels raging with thirst. (হীম্; h-y-m / হ-য়-ম – diseased, thirsty camels // al-hīm // Cognate: [none])

Tafsīr 56:55: A. Linguistically Faithful Translation: And you will be drinking the-drinking-style of the-diseased-camels-afflicted-with-insatiable-thirst [al-hīm].

Exegesis: The manner of their drinking is described with a powerful desert simile. They will drink like al-hīm. This term refers to camels afflicted with a disease that causes them to drink water endlessly without ever quenching their thirst, eventually leading to their death. This simile conveys the desperation, ugliness, and futility of their drinking. They gulp down the boiling water greedily and ceaselessly, driven by a maddening thirst, yet find no relief, only more pain. It is an image of complete degradation and hopeless suffering.

Verse 56:56: The Day of Recompense 56:56a: هَٰذَا نُزُلُهُمْ This is their entertainment (হা-যা নুঝুলুহুম্; n-z-l / ন-য-ল – to descend, hospitality // nuzuluhum // Cognate: Hebrew: nāzal "to flow down") 56:56b: يَوْمَ الدِّينِ on the Day of Recompense. (য়াওমাদ্ব্ দ্বীন্; y-w-m / য়-ও-ম – day // yawma // Cognate: Hebrew: yōm "day" ; d-y-n / দ-য়-ন – judgment, recompense // al-dīn // Cognate: Hebrew: dīn "judgment")

Tafsīr 56:56: A. Linguistically Faithful Translation: This is their-guest-offering [nuzuluhum, the initial portion offered to an honored guest] on the-Day of-the-Judgment [Yawm al-Dīn].

Exegesis: This verse concludes the description of their fate with a biting sarcasm. This entire ordeal—the scorching wind, black smoke, Zaqqūm fruit, and boiling water—is their nuzul, their "welcoming entertainment" or "hospitality." The term nuzul is typically used for the honorable reception prepared for a guest. Its use here is a form of ironic indictment, highlighting the horrifying reversal of their expectations. The luxury they sought in the world is replaced by this "entertainment" on the Day of Recompense (Yawm al-Dīn), the day when all debts are paid and all deeds are judged with perfect justice.

Verse 56:57: Argument from Creation 56:57a: نَحْنُ خَلَقْنَاكُمْ We created you, (নাহ্নু খলাক্বনাকুম্; kh-l-q / খ-ল-ক – to create // khalaqnākum // Cognate: [none]) 56:57b: فَلَوْلَا تُصَدِّقُونَ so why do you not then believe? (ফালাওলা তুসাদ্দিক্বূন্; ṣ-d-q / স-দ-ক – to be true, believe // tuṣaddiqūn // Cognate: Hebrew: ṣāḏaq "to be righteous")

Tafsīr 56:57: A. Linguistically Faithful Translation: We, We created you; so why then do you not affirm-the-truth? [tuṣaddiqūn, i.e., affirm the truth of the resurrection].

Exegesis: After detailing the fates of the three groups, the Sūrah shifts to a series of rational arguments for the resurrection, addressed to the deniers. The first argument is from their own initial creation. "We created you" (Naḥnu khalaqnākum) is a simple statement of fact. The logical question follows: "So why do you not then believe?" The implied argument is powerful: the God who was able to create you from nothingness the first time is surely able to create you a second time. The second creation is no more difficult than the first (cf. 30:27, "And He is the one who begins creation; then He repeats it, and that is easier for Him."). Their existence is itself the primary proof of God's creative power.

Verse 56:58: Argument from Reproduction 56:58a: أَفَرَأَيْتُم Have you then considered (আফারাআয়তুম্; r-ʾ-y / র-ʾ-য় – to see // afaraʾaytum // Cognate: Hebrew: rāʾāh "to see") 56:58b: مَّا تُمْنُونَ what you emit? (মা তুম্নূন্; m-n-y / ম-ন-য় – to emit semen // tumnūn // Cognate: Hebrew: mānāh "to count, allot")

Tafsīr 56:58: A. Linguistically Faithful Translation: Have you not then seen that [fluid] which you emit?

Exegesis: The Sūrah now moves to a more specific proof: the process of human reproduction. It directs humanity's attention to the humble origin of life—the drop of semen (mā tumnūn). The audience is asked to reflect on this common yet miraculous phenomenon. This challenges them to look beyond the surface of their own existence and consider the power that transforms this insignificant fluid into a complex human being. This argument from embryology is detailed further in other sūrahs, like Al-Mu’minūn (23:12-14).

Verse 56:59: Who is the Creator? 56:59a: أَأَنتُمْ تَخْلُقُونَهُ Is it you who create it, (আআংতুম্ তাখ্লুক্বূনাহূ; kh-l-q / খ-ল-ক – to create // takhluqūnahu // Cognate: [none]) 56:59b: أَمْ نَحْنُ الْخَالِقُونَ or are We the Creator? (আম্ নাহ্নুল্ খালিক্বূন্; kh-l-q / খ-ল-ক – to create // al-khāliqūn // Cognate: [none])

Tafsīr 56:59: A. Linguistically Faithful Translation: Is it you who create it, or are We the Creators?

Exegesis: This verse poses a direct and unanswerable question. After considering the drop of semen, humanity is asked: are you the ones who perform the act of creation (takluqūnahu), shaping this fluid into a person with limbs, organs, and consciousness? Or is it God, the true Creator (al-Khāliq)? The answer is self-evident. Humans are merely the vehicle; the creative act itself belongs solely to God. This forces the denier to confront their own powerlessness in the most fundamental process of their own existence, thereby highlighting the absolute power of the One who is truly in control.

Verse 56:60: The Decree of Death 56:60a: نَحْنُ قَدَّرْنَا بَيْنَكُمُ We have decreed among you (নাহ্নু ক্বাদ্দার্না বাইনাকুমুল্; q-d-r / ক-দ-র – to decree, measure // qaddarnā // Cognate: Hebrew: gāḏar "to fence in") 56:60b: الْمَوْتَ death, (মাওতা; m-w-t / ম-ও-ত – death // al-mawta // Cognate: Hebrew: māwet "death") 56:60c: وَمَا نَحْنُ بِمَسْبُوقِينَ and We are not to be outrun. (ওয়া মা নাহ্নু বিমাস্বূক্বীন্; s-b-q / স-ব-ক – to precede // masbūqīn // Cognate: Aramaic: sǝbaq "to leave behind")

Tafsīr 56:60: A. Linguistically Faithful Translation: We, We have apportioned [qaddarnā, measured out precisely] among you death [al-mawta], and We are not out-raced [masbūqīn, meaning We cannot be frustrated or overcome in Our purpose].

Exegesis: The argument now extends from the power over life to the power over death. Just as God ordained creation, He has also decreed (qaddarnā) death. Death is not a random event but a precisely measured and appointed part of the divine plan for every soul. The final clause, wa-mā naḥnu bi-masbūqīn, means "We cannot be outrun" or "overcome." No one can escape the decree of death, and furthermore, God cannot be thwarted in His plan to follow death with resurrection. His power over the entire cycle of life and death is absolute and unimpeachable.

Verse 56:61: The Power to Recreate 56:61a: عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ That We may replace you with your likes (‘আলা~ আন্ নুবাদ্দিলা আম্ছালাকুম্; b-d-l / ব-দ-ল – to change, replace // nubaddila // Cognate: Ge'ez: badala "to replace" ; m-th-l / ম-থ-ল – like, similar // amthālakum // Cognate: Hebrew: māšāl "likeness") 56:61b: وَنُنشِئَكُمْ فِي مَا and produce you in what (ওয়া নুন্শিয়া কুম্ ফী মা; n-sh-ʾ / ন-শ-ʾ – to originate, grow // nunshiʾakum // Cognate: Hebrew: nāśāʾ "to lift") 56:61c: لَا تَعْلَمُونَ you do not know. (লা তা‘লামূন্; ʿ-l-m / ʿ-ল-ম – to know // taʿlamūn // Cognate: Aramaic: ʿālam "world")

Tafsīr 56:61: A. Linguistically Faithful Translation: [We are not unable] to substitute others-like-you [nubaddila amthālakum], and to bring-you-into-being [nunshiʾakum] in that [form] which you do not know.

Exegesis: This verse continues the argument from the previous one, clarifying the scope of God's power. His decree of death is not a sign of weakness or inability to be overcome (masbūqīn). Rather, He has the power to replace the current generation with another (nubaddila amthālakum) and, more profoundly, to re-create humans (nunshiʾakum) in a form or state they cannot presently comprehend (mā lā taʿlamūn). This points to the new, transformed existence of the hereafter, which will operate by different principles than the current physical world. It directly challenges human intellectual arrogance by stating that the reality of the next life is beyond their current knowledge.

Verse 56:62: Reminder of the First Creation 56:62a: وَلَقَدْ عَلِمْتُمُ And you have certainly known (ওয়া লাক্বাদ্ ‘আলিম্তুমুন্; ʿ-l-m / ʿ-ল-ম – to know // ʿalimtumu // Cognate: Aramaic: ʿālam "world") 56:62b: النَّشْأَةَ الْأُولَىٰ the first origination, (নাশ্আতাল্ ঊলা; n-sh-ʾ / ন-শ-ʾ – to originate // al-nashʾata // Cognate: Hebrew: nāśāʾ "to lift" ; ʾ-w-l / ʾ-ও-ল – first // al-ūlā // Cognate: Aramaic: ˀawwəlāyā "first") 56:62c: فَلَوْلَا تَذَكَّرُونَ so why do you not take heed? (ফালাওলা তাযাক্কারূন্; dh-k-r / য-ক-র – to remember, mention // tadhakkarūn // Cognate: Hebrew: zāḵar "to remember")

Tafsīr 56:62: A. Linguistically Faithful Translation: And most-certainly you have known the first bringing-into-being [al-nashʾah al-ūlā], so why do you not then be-reminded? [tadhakkarūn].

Exegesis: This verse powerfully concludes the argument from creation. It asserts that humans have direct, empirical knowledge (ʿalimtum) of their "first origination" (al-nashʾah al-ūlā), from a single drop of fluid to a complete being. This is not a matter of abstract belief but of observable reality. The logical conclusion, posed as a rhetorical question, is why this knowledge does not serve as a sufficient reminder (tadhkirah) of God's ability to effect the second creation (resurrection). The Qur'ān presents disbelief not as a failure of evidence, but as a failure to reflect (tadhakkur) on the clear signs already present in oneself and the world. The argument is an appeal to reason based on lived experience.

Verse 56:63: Argument from Agriculture 56:63a: أَفَرَأَيْتُم Have you then considered (আফারাআয়তুম্; r-ʾ-y / র-ʾ-য় – to see, consider // afaraʾaytum // Cognate: Hebrew: rāʾāh "to see") 56:63b: مَّا تَحْرُثُونَ what you sow? (মা তাহ্রুছূন্; ḥ-r-th / হ-র-থ – to plow, sow // taḥruthūn // Cognate: Hebrew: ḥāraš "to plow")

Tafsīr 56:63: A. Linguistically Faithful Translation: Have you not then seen that which you cultivate/plow? [mā taḥruthūn].

Exegesis: The Sūrah now shifts to a new line of argument, drawing evidence from the natural world. It begins with agriculture, a process fundamental to human survival. The question asks people to consider their role in cultivation (ḥarth). Humanity's role is to plow the earth and cast the seed, but this is where their power ends. This sets up the following question, which distinguishes human action from the divine act of creation.

Verse 56:64: Who is the Grower? 56:64a: أَأَنتُمْ تَزْرَعُونَهُ Is it you who make it grow, (আআংতুম্ তাঝ্রা‘ঊনাহূ; z-r-ʿ / য-র-ʿ – to sow, make grow // tazraʿūnahu // Cognate: Hebrew: zeraʿ "seed") 56:64b: أَمْ نَحْنُ الزَّارِعُونَ or are We the Grower? (আম্ নাহ্নুঝ্ ঝারি‘ঊন্; z-r-ʿ / য-র-ʿ – to sow, make grow // al-zāriʿūn // Cognate: Hebrew: zeraʿ "seed")

Tafsīr 56:64: A. Linguistically Faithful Translation: Is it you who cause-it-to-sprout [tazraʿūnahu], or are We the-Ones-Who-Cause-Sprouting [al-zāriʿūn]?

Exegesis: This verse makes a crucial distinction between the human act of sowing (ḥarth) and the divine act of making the seed grow (zarʿ). Humans can place a seed in the ground, but they cannot command it to germinate, split, sprout, and draw nutrients from the soil to become a mature plant. This miraculous life-giving process is the exclusive domain of God, the True Grower (al-Zāriʿ). The question forces an admission of human dependency on a higher power for their most basic sustenance, thereby demonstrating God's active, creative role in the world. The New Testament contains a similar lesson in the Parable of the Growing Seed: "a man should scatter seed on the ground. He sleeps and rises night and day, and the seed sprouts and grows; he knows not how" (Mark 4:26-27).

Verse 56:65: The Power to Destroy 56:65a: لَوْ نَشَاءُ If We willed, (লাও নাশা~উ; sh-w-ʾ / শ-ও-ʾ – to will // nashāʾu // Cognate: [none]) 56:65b: لَجَعَلْنَاهُ حُطَامًا We could have made it debris, (লাজা‘আল্নাহু হুতামান্; j-ʿ-l / জ-ʿ-ল – to make // lajaʿalnāhu // Cognate: Ge'ez: gaʿala "to make" ; ḥ-ṭ-m / হ-ত-ম – to break into pieces // ḥuṭāman // Cognate: [none]) 56:65c: فَظَلْتُمْ تَفَكَّهُونَ then you would remain lamenting. (ফাযাল্তুম্ তাফাক্কাহূন্; f-k-h / ফ-ক-হ – to regret, lament // tafakkahūn // Cognate: [none])

Tafsīr 56:65: A. Linguistically Faithful Translation: If We so willed, We would surely have made it shattered-pieces [ḥuṭāman], and you would have been left to wonder/lament [tafakkahūn].

Exegesis: To emphasize human powerlessness, the verse presents the alternative. The same God who causes the seed to grow has the power to destroy it at any stage, turning the promising green shoots into dry, worthless chaff (ḥuṭāman). If this were to happen, humanity would be left in a state of tafakkuh. This word has a dual meaning of amazement/wonder and regret/lament. It perfectly captures the state of farmers whose crops are suddenly destroyed: they are left in shocked disbelief, bewailing their lost labor and sustenance. This verse serves as a stark reminder that the provision of food is not an automatic process but a continuous act of divine grace, which can be withheld at any moment.

Verse 56:66: Cries of Ruin 56:66a: إِنَّا "Indeed, we are (ইন্না; n-n / ন-ন – indeed // innā // Cognate: [none]) 56:66b: لَمُغْرَمُونَ surely ruined!" (লামুগ্রামূন্; gh-r-m / ঘ-র-ম – to be in debt, suffer loss // mughramūn // Cognate: [none])

Tafsīr 56:66: A. Linguistically Faithful Translation: [Saying,] "Truly, we are indeed ones-made-to-suffer-loss/laden-with-debt!" [mughramūn].

Exegesis: This and the next verse vocalize the thoughts of those whose harvest has been destroyed. Their first cry is, "We are ruined!" or "We are in debt!" (Innā la-mughramūn). All their investment of seeds, water, and labor has been for nothing. They have incurred a great loss and are now burdened by it. This highlights the fragile economic reality of an agrarian society and, by extension, the fragility of all human enterprise when faced with the withdrawal of divine blessing.

Verse 56:67: Cries of Deprivation 56:67a: بَلْ نَحْنُ "Nay, but we are (বাল্ নাহ্নু; b-l / ব-ল – rather, nay // bal // Cognate: [none]) 56:67b: مَحْرُومُونَ deprived." (মাহ্রূমূন্; ḥ-r-m / হ-র-ম – to forbid, deprive // maḥrūmūn // Cognate: Hebrew: ḥerem "ban, proscription")

Tafsīr 56:67: A. Linguistically Faithful Translation: "Rather, we are the-ones-deprived/prevented [from provision]." [maḥrūmūn].

Exegesis: Their thoughts then move from the immediate financial loss to a deeper realization: "We are deprived" (bal naḥnu maḥrūmūn). This signifies a state of being completely cut off from sustenance and blessing. It's a recognition that some force has actively prevented them from receiving their provision. In the context of the Sūrah, these verses illustrate the complete dependence of humanity on God for their livelihood and the devastating consequences of His will turning against them.

Verse 56:68: Argument from Water 56:68a: أَفَرَأَيْتُمُ الْمَاءَ Have you then considered the water (আফারাআয়তুমুল্ মা~আল্; r-ʾ-y / র-ʾ-য় – to see, consider // afaraʾaytumu // Cognate: Hebrew: rāʾāh "to see" ; m-w-h / ম-ও-হ – water // al-māʾa // Cognate: Hebrew: mayim "water") 56:68b: الَّذِي تَشْرَبُونَ that you drink? (ল্লাযী তাশ্রাবূন্; sh-r-b / শ-র-ব – to drink // tashrabūn // Cognate: Aramaic: šǝrāḇā "drink")

Tafsīr 56:68: A. Linguistically Faithful Translation: Have you not then seen the water which you drink?

Exegesis: The argument now shifts from agriculture to an even more fundamental element of life: water. The question prompts reflection on this substance that is consumed daily without a second thought. Just as with the seed, the audience is asked to consider the reality behind the simple act of drinking, to recognize the miracle inherent in the existence of fresh, potable water.

Verse 56:69: Who Sends the Rain? 56:69a: أَأَنتُمْ أَنزَلْتُمُوهُ Is it you who send it down (আআংতুম্ আন্যাল্তুমূহু; n-z-l / ন-য-ল – to descend // anzaltumūhu // Cognate: Hebrew: nāzal "to flow down") 56:69b: مِنَ الْمُزْنِ from the rain clouds, (মিনাল্ মুঝ্নি; m-z-n / ম-য-ন – rain clouds // al-muzn // Cognate: [none]) 56:69c: أَمْ نَحْنُ الْمُنزِلُونَ or are We the Sender? (আম্ নাহ্নুল্ মুন্যিলূন্; n-z-l / ন-য-ল – to descend // al-munzilūn // Cognate: Hebrew: nāzal "to flow down")

Tafsīr 56:69: A. Linguistically Faithful Translation: Is it you who sent it down from the-rain-laden-clouds [al-muzn], or are We the-Ones-Who-Send-Down [al-munzilūn]?

Exegesis: The verse challenges humanity's role in the water cycle. Do humans send down the rain from the clouds (al-muzn)? The obvious answer is no. They can observe the clouds and hope for rain, but they have no power to command the process of evaporation, condensation, and precipitation. This complex, life-sustaining system is presented as a clear sign of a divine Designer and Provider, al-Munzil (The One Who Sends Down). The question again highlights human powerlessness and dependence on God for the very water they drink.

Verse 56:70: The Power over Water's Quality 56:70a: لَوْ نَشَاءُ If We willed, (লাও নাশা~উ; sh-w-ʾ / শ-ও-ʾ – to will // nashāʾu // Cognate: [none]) 56:70b: جَعَلْنَاهُ أُجَاجًا We could make it bitter, (জা‘আল্নাহু উজ্বাজ্বান্; j-ʿ-l / জ-ʿ-ল – to make // jaʿalnāhu // Cognate: Ge'ez: gaʿala "to make" ; ʾ-j-j / ʾ-জ-জ – to be salty, bitter // ujājan // Cognate: [none]) 56:70c: فَلَوْلَا تَشْكُرُونَ so why do you not give thanks? (ফালাওলা তাশ্কুরূন্; sh-k-r / শ-ক-র – to be thankful // tashkurūn // Cognate: Sabaic: s²kr "offering of gratitude")

Tafsīr 56:70: A. Linguistically Faithful Translation: If We so willed, We would have made it salty-and-bitter [ujājan]; so why then do you not show-gratitude? [tashkurūn].

Exegesis: Just as God has the power to destroy crops, He has the power to alter the quality of water. If He willed, all fresh water sent down could be made ujāj—saline and bitter, unfit for consumption. The fact that rain falls as pure, life-giving water is presented not as a default natural state, but as a continuous act of divine mercy. This leads to the concluding question: "So why do you not give thanks?" (fa-lawlā tashkurūn). Gratitude (shukr) is presented as the only logical and proper response to this immense, life-sustaining blessing that is constantly provided yet easily taken for granted.

Verse 56:71: Argument from Fire 56:71a: أَفَرَأَيْتُمُ النَّارَ Have you then considered the fire (আফারাআয়তুমুন্ নারা; r-ʾ-y / র-ʾ-য় – to see, consider // afaraʾaytumu // Cognate: Hebrew: rāʾāh "to see" ; n-w-r / ন-ও-র – fire // al-nāra // Cognate: Hebrew: nēr "lamp") 56:71b: الَّتِي تُورُونَ which you kindle? (ল্লাতী তূরূন্; w-r-y / ও-র-য় – to kindle, strike a spark // tūrūn // Cognate: [none])

Tafsīr 56:71: A. Linguistically Faithful Translation: Have you not then seen the fire which you strike/kindle? [allatī tūrūn].

Exegesis: The final argument in this series moves to the third classical element: fire. The audience is asked to consider the fire they kindle (tūrūn), which in the Arabian context was typically done by rubbing together wood from specific trees like the Markh and ‘Afār. This act, essential for warmth, cooking, and light, is presented as another sign for reflection.

Verse 56:72: Who Created the Tree? 56:72a: أَأَنتُمْ أَنشَأْتُمْ Is it you who originated (আআংতুম্ আন্শা’তুম্; n-sh-ʾ / ন-শ-ʾ – to originate, grow // anshaʾtum // Cognate: Hebrew: nāśāʾ "to lift") 56:72b: شَجَرَتَهَا its tree, (শাজারাতাহা; sh-j-r / শ-জ-র – tree // shajaratahā // Cognate: Aramaic: šigrā "branch") 56:72c: أَمْ نَحْنُ الْمُنشِئُونَ or are We the Originator? (আম্ নাহ্নুল্ মুন্শিঊন্; n-sh-ʾ / ন-শ-ʾ – to originate // al-munshiʾūn // Cognate: Hebrew: nāśāʾ "to lift")

Tafsīr 56:72: A. Linguistically Faithful Translation: Is it you who brought-its-tree-into-being [anshaʾtum shajaratahā], or are We the-Ones-Who-Bring-into-Being [al-munshiʾūn]?

Exegesis: The verse directs attention beyond the fire itself to its source: the tree. While humans can perform the action of striking a spark from the wood, did they create the tree itself? Did they invent the process of photosynthesis that stores solar energy within the wood, which is then released as heat and light? The obvious answer is no. God is al-Munshi’ (The Originator/Producer) who created the potential for fire within the green tree, a remarkable paradox of nature. This again proves that human ability is limited to manipulating what God has already created; the primary act of creation is His alone.

Verse 56:73: Fire as a Reminder and Provision 56:73a: نَحْنُ جَعَلْنَاهَا تَذْكِرَةً We have made it a reminder (নাহ্নু জা‘আল্নাহা তায্কিরাতাওঁ; j-ʿ-l / জ-ʿ-ল – to make // jaʿalnāhā // Cognate: Ge'ez: gaʿala "to make" ; dh-k-r / য-ক-র – to remember // tadhkiratan // Cognate: Hebrew: zāḵar "to remember") 56:73b: وَمَتَاعًا لِّلْمُقْوِينَ and a provision for the wayfarers. (ওয়া মাতা‘আল্ লিল্মুক্ব্বীন্; m-t-ʿ / ম-ত-ʿ – provision, benefit // matāʿan // Cognate: [none] ; q-w-y / ক-ও-য় – to be in a wasteland // al-muqwīn // Cognate: [none])

Tafsīr 56:73: A. Linguistically Faithful Translation: We, We made it a-means-of-remembrance [tadhkiratan] and a-useful-provision [matāʿan] for the-travelers-in-the-wilderness [li-l-muqwīn].

Exegesis: God explains the two primary purposes of fire. First, it is a tadhkirah, a reminder. Its heat and power serve as a worldly reminder of the greater, more intense fire of Hell, prompting reflection and fear of God. Second, it is a matāʿ, a useful provision and benefit, for al-muqwīn, a term for travelers in the desolate wilderness (qawā’). For them, fire is an essential tool for survival—for warmth, protection from predators, and cooking. Thus, the same object serves as both a sign of God's mercy (as a useful tool) and His justice (as a reminder of punishment), encapsulating the dual nature of the divine signs.

Verse 56:74: Glorify the Lord 56:74a: فَسَبِّحْ بِاسْمِ So glorify with the name (ফাসাব্বিহ্ বিসমি; s-b-ḥ / স-ব-হ – to glorify, exalt // fasabbiḥ // Cognate: [none] ; s-m-w / স-ম-ও – name // ismi // Cognate: Hebrew: šēm "name") 56:74b: رَبِّكَ الْعَظِيمِ of your Lord, the Most Great. (রব্বিকাল্ ‘আযীম্; r-b-b / র-ব-ব – lord, master // rabbika // Cognate: Hebrew: rab "master" ; ʿ-ẓ-m / ʿ-য-ম – great // al-ʿaẓīm // Cognate: Hebrew: ʿāṣum "mighty")

Tafsīr 56:74: A. Linguistically Faithful Translation: So exalt-in-praise the Name of your Lord, the-Tremendous/Great. [al-ʿaẓīm].

Exegesis: After presenting these powerful, irrefutable arguments from creation, agriculture, water, and fire, the logical conclusion for any rational person is to glorify God. The command fa-sabbiḥ (So glorify!) is directed to the Prophet Muhammad and, by extension, to all who hear this message. Tasbīḥ is the act of declaring God to be perfect and free from any imperfection or association (like the claim that He cannot resurrect). One is to glorify the "Name of your Lord, the Most Great," acknowledging His supreme power and majesty as demonstrated by the signs just mentioned. This verse is reported to be the reason Muslims say "Subḥāna Rabbī-al-ʿAẓīm" in the bowing position (rukūʿ) of prayer.

Verse 56:75: An Immense Oath 56:75a: فَلَا أُقْسِمُ So I do swear (ফালা~ উক্ব্সিমু; q-s-m / ক-স-ম – to swear // uqsimu // Cognate: Ge'ez: qasama "to distribute") 56:75b: بِمَوَاقِعِ النُّجُومِ by the settings of the stars. (বিমাওয়া-ক্বি‘ইন্ নুজূম্; w-q-ʿ / ও-ক-ʿ – to fall, be located // mawāqiʿi // Cognate: Ge'ez: waq`a "to fall" ; n-j-m / ন-জ-ম – star // al-nujūm // Cognate: Aramaic: nǝgam "to shine")

Tafsīr 56:75: A. Linguistically Faithful Translation: So-no, I swear [fa-lā uqsimu, an emphatic form of oath, as if saying "The matter is not as you claim; I swear..."] by the-positions/settings-of the-stars [bi-mawāqiʿ al-nujūm].

Exegesis: The Sūrah now transitions to a new section, introduced by a profound oath. The construction fa-lā uqsimu is an emphatic way of swearing, negating any prior claims of the disbelievers before making the oath. God swears by mawāqiʿ al-nujūm. This has been interpreted in several ways: the "settings" of the stars as they disappear below the horizon, their precise "positions" and orbits in the cosmos, or the "times and places" where portions of the Qur'ān (called nujūm) were revealed. Each interpretation points to something of immense grandeur, precision, and mystery. Swearing by the cosmic order of the stars serves to magnify the importance of the subject of the oath, which is the Qur'ān itself, as the following verses will clarify.

Verse 56:76: A Great Oath Indeed 56:76a: وَإِنَّهُ لَقَسَمٌ And indeed, it is an oath, (ওয়া ইন্নাহূ লাক্বাসামুল্; q-s-m / ক-স-ম – to swear, divide // la-qasamun // Cognate: Ge'ez: qasama "to distribute") 56:76b: لَّوْ تَعْلَمُونَ عَظِيمٌ if you only knew, momentous. (লাও তা‘লামূনা ‘আযীম্; ʿ-l-m / ʿ-ল-ম – to know // law taʿlamūna // Cognate: Aramaic: ʿālam "world" ; ʿ-ẓ-m / ʿ-য-ম – great // ʿaẓīm // Cognate: Hebrew: ʿāṣum "mighty")

Tafsīr 56:76: A. Linguistically Faithful Translation: And indeed it is, truly, an oath [la-qasamun]—if you but had knowledge [law taʿlamūna]—tremendous [ʿaẓīm].

Exegesis: God Himself describes the oath He has just taken. He calls it a "tremendous oath" (qasamun ʿaẓīm), pausing with the parenthetical clause "if you only knew" to emphasize that its true grandeur is beyond human comprehension. Whether the oath is by the precise orbits of celestial bodies or the piecemeal revelation of the Qur'ān, its scale is cosmic and its significance profound. This statement serves to heighten the listener's anticipation and underscore the absolute gravity and truth of what is about to be stated—the subject for which such a momentous oath was necessary.

Verse 56:77: A Noble Recitation 56:77a: إِنَّهُ لَقُرْآنٌ Indeed, it is a Recitation (ইন্নাহূ লাক্বুরআনুন্; q-r-ʾ / ক-র-ʾ – to recite, read // la-qurʾānun // Cognate: Syriac: qeryānā "scripture reading") 56:77b: كَرِيمٌ noble. (কারীম্; k-r-m / ক-র-ম – noble, generous // karīm // Cognate: Ugaritic: krm "vineyard")

Tafsīr 56:77: A. Linguistically Faithful Translation: Indeed, it is surely a Recitation [la-qurʾānun] most-noble/generous [karīm].

Exegesis: This is the subject of the great oath: the nature of the revelation itself. It is a Qurʾān Karīm—a Noble Recitation. The name Qurʾān emphasizes its nature as a text meant to be recited and heard. The adjective Karīm (noble, generous, honored) signifies its high status, its praiseworthy content, its abundant benefits, and its honorable source. It contains nothing base or false, but only what is good and beneficial. The oath by the stars thus confirms the sublime and honorable nature of the message being sent to humanity.

Verse 56:78: The Guarded Book 56:78a: فِي كِتَابٍ In a Book (ফী কিতাবিম্; k-t-b / ক-ত-ব – to write // kitābin // Cognate: Hebrew: kəṯāḇ "writing") 56:78b: مَّكْنُونٍ well-guarded. (মাক্নূন্; k-n-n / ক-ন-ন – to hide, guard // maknūn // Cognate: Hebrew: gānan "to defend, cover")

Tafsīr 56:78: A. Linguistically Faithful Translation: [Contained] in a writing [kitābin] hidden/preserved [maknūn].

Exegesis: The verse states that the Qur'ān's archetype exists fī kitābin maknūn—in a well-guarded, hidden Book. This is widely understood by exegetes to be a reference to the Preserved Tablet (al-Lawḥ al-Maḥfūẓ), the celestial original from which all scripture is revealed (cf. 85:21-22). The description maknūn (guarded, concealed) implies that it is protected from any corruption, alteration, or access by devils and jinn. This emphasizes the purity and integrity of the revelation's source, assuring the listener that the message is pristine and divinely protected.

Verse 56:79: Touched Only by the Pure 56:79a: لَّا يَمَسُّهُ None touch it (লা য়ামাস্সুহূ; m-s-s / ম-স-স – to touch // yamassuhu // Cognate: Hebrew: māšaš "to touch") 56:79b: إِلَّا الْمُطَهَّرُونَ except the purified ones. (ইলাল্ মুতাহ্হারূন্; ṭ-h-r / ত-হ-র – to be pure // al-muṭahharūn // Cognate: Hebrew: ṭāhēr "to be pure")

Tafsīr 56:79: A. Linguistically Faithful Translation: None touches it except the-ones-made-pure. [al-muṭahharūn].

Exegesis: This verse is subject to two primary interpretations. The first, referring back to the "guarded Book" in the heavens, is that none can access that celestial original except al-muṭahharūn, the purified ones, meaning the angels. This further protects the revelation from any satanic interference. The second interpretation, taken as a legal ruling for the physical Qur'ān (muṣḥaf), is that it should not be touched by those who are in a state of ritual impurity. Many Islamic legal schools derive from this the requirement of ablution (wuḍū’) before handling the Arabic text of the Qur'ān. Sufis also interpret this verse spiritually: the inner meanings of the Qur'ān cannot be "touched" or grasped except by those with purified hearts (al-muṭahharūn).

Verse 56:80: Revelation from the Lord 56:80a: تَنزِيلٌ مِّن A sending-down from (তান্যীলুম্ মির; n-z-l / ন-য-ল – to descend // tanzīlun // Cognate: Hebrew: nāzal "to flow down") 56:80b: رَّبِّ الْعَالَمِينَ the Lord of all the worlds. (রব্বিল্ ‘আলামীন্; r-b-b / র-ব-ব – lord // rabbi // Cognate: Hebrew: rab "master" ; ʿ-l-m / ʿ-ল-ম – world // al-ʿālamīn // Cognate: Aramaic: ʿālam "world")

Tafsīr 56:80: A. Linguistically Faithful Translation: A piecemeal-revelation [tanzīl] from the Lord/Sustainer of the worlds.

Exegesis: The source of the Qur'ān is declared unequivocally: it is a tanzīl (a revelation sent down in portions) from the Rabb al-ʿĀlamīn (the Lord of all worlds). This title for God emphasizes His universal sovereignty and sustaining power over all creation—heavens, earth, angels, humans, and jinn. By affirming its origin from the Lord of all existence, the verse asserts the Qur'ān's universal authority and relevance, refuting the pagan claim that it was invented by Prophet Muhammad or inspired by a lesser spirit.

Verse 56:81: Disdaining the Message 56:81a: أَفَبِهَٰذَا الْحَدِيثِ Is it then this discourse (আফাবিহাযাল্ হাদীছি; ḥ-d-th / হ-দ-থ – discourse, news // al-ḥadīth // Cognate: Hebrew: ḥāḏāš "new") 56:81b: أَنتُم مُّدْهِنُونَ that you are disdainful? (আংতুম্ মুদ্হিনূন্; d-h-n / দ-হ-ন – to be lax, disdainful // mudhinūn // Cognate: [none])

Tafsīr 56:81: A. Linguistically Faithful Translation: "What! Is it with this discourse [al-ḥadīth] that you are being-complacent/deceptive [mudhinūn]?"

Exegesis: After establishing the Qur'ān's sublime nature and divine origin, the Sūrah pivots to rebuke the disbelievers. The rhetorical question expresses astonishment at their attitude. How can they be mudhinūn towards "this discourse" (hādhā al-ḥadīth)? The word mudhin implies being lax, taking a serious matter lightly, compromising on the truth, or showing contempt. It captures the attitude of those who, when faced with this momentous, divinely-sourced revelation, choose to ignore, belittle, or compromise it.

Verse 56:82: Denial as Sustenance 56:82a: وَتَجْعَلُونَ رِزْقَكُمْ And you make your provision (ওয়া তাজ্‘আলূনা রিঝ্ক্বাকুম্; j-ʿ-l / জ-ʿ-ল – to make // tajʿalūna // Cognate: Ge'ez: gaʿala "to make" ; r-z-q / র-য-ক – provision // rizqakum // Cognate: Aramaic: rǝzeq "to support") 56:82b: أَنَّكُمْ تُكَذِّبُونَ that you deny [it]? (আন্নাকুম্ তুকাব্বিবূন্; k-dh-b / ক-য-ব – to deny // tukadhdhibūn // Cognate: Hebrew: kāzāḇ "to lie")

Tafsīr 56:82: A. Linguistically Faithful Translation: And you make your [response to] your sustenance to be that you utter-denials?

Exegesis: This verse presents a powerful indictment of ingratitude. Instead of showing gratitude (shukr) for their provision (rizq) from God—rain, crops, life itself—their response is to deny (takdhīb) the Provider. It is reported that this verse was revealed after some people, following a night of rain, attributed it to a certain star, saying "We have been given rain by the setting of such-and-such star." They made their "sustenance"—their lot or portion in life—the act of denial itself, attributing God's blessings to astronomical phenomena or other false causes. This transforms the gift of provision into an occasion for disbelief, the ultimate act of ingratitude.

Verse 56:83: The Soul at the Throat 56:83a: فَلَوْلَا إِذَا بَلَغَتِ Then why is it not, when it reaches (ফালাওলা~ ইযা বালাগাতিল্; b-l-gh / ব-ল-ঘ – to reach // balaghati // Cognate: [none]) 56:83b: الْحُلْقُومَ the throat, (হুল্ ক্বূম্; ḥ-l-q-m / হ-ল-ক-ম – throat // al-ḥulqūm // Cognate: [none])

Tafsīr 56:83: A. Linguistically Faithful Translation: So why is it not—when it [the soul] has reached the-throat... [al-ḥulqūm]

Exegesis: The Sūrah now presents the ultimate challenge to the deniers, confronting them with the stark reality of death. It asks: Why, when the soul of a dying person reaches the throat (al-ḥulqūm), signifying the final, irreversible moment of life's departure... (the sentence is completed in the following verses). This vivid, physical imagery of the soul's ascent to the throat captures the agony and finality of death, a moment when all human power and pretense cease.

Verse 56:84: Powerless Onlookers 56:84a: وَأَنتُمْ حِينَئِذٍ And you, at that moment, (ওয়া আংতুম্ হীনা’ইযিন্; ḥ-y-n / হ-য়-ন – time // ḥīnaʾidhin // Cognate: [none]) 56:84b: تَنظُرُونَ are looking on, (তান্যুরূন্; n-ẓ-r / ন-য-র – to look, watch // tanẓurūn // Cognate: Hebrew: nāṣar "to watch, guard")

Tafsīr 56:84: A. Linguistically Faithful Translation: And you, at that very moment, are looking on.

Exegesis: At this critical moment of death, the family and friends of the dying person are mere spectators (tanẓurūn). Despite their love and their medical knowledge, they are utterly powerless to prevent the soul's departure. They can only watch as life ebbs away. This verse highlights the absolute limit of human agency in the face of the divine decree of death.

Verse 56:85: God's Proximity 56:85a: وَنَحْنُ أَقْرَبُ إِلَيْهِ And We are nearer to him (ওয়া নাহ্নু আক্ব্রাবু ইলাইহি; q-r-b / ক-র-ব – near // aqrabu // Cognate: Hebrew: qārab "to draw near") 56:85b: مِنكُمْ وَلَٰكِن than you, but (মিন্কুম্ ওয়ালাকিল্; l-k-n / ল-ক-ন – but // lākin // Cognate: [none]) 56:85c: لَّا تُبْصِرُونَ you do not perceive. (লা তুব্সিরূন্; b-ṣ-r / ব-স-র – to see, perceive // tubṣirūn // Cognate: Ge'ez: baṣara "to look at")

Tafsīr 56:85: A. Linguistically Faithful Translation: And We are nearer to him than you, but you do not see [Us].

Exegesis: In that moment of death, there is a presence closer to the dying person than even their loved ones at the bedside. "We are nearer to him than you," God declares, referring to the proximity of His angels of death and His absolute knowledge and power over the soul. The onlookers see only the physical process, but they cannot perceive (lā tubṣirūn) the metaphysical reality unfolding. This verse asserts God's intimate and sovereign presence at the most critical juncture of human existence, a presence invisible to the physical eye but absolute in its power.

Verse 56:86: The Challenge Renewed 56:86a: فَلَوْلَا إِن كُنتُمْ Then why not, if you are (ফালাওলা~ ইন্ কুংতুম্; k-w-n / ক-ও-ন – to be // kuntum // Cognate: Hebrew: kēn "so, thus") 56:86b: غَيْرَ مَدِينِينَ not to be judged, (গইরা মাদীনিীন্; d-y-n / দ-য়-ন – judgment, recompense // madīnīn // Cognate: Hebrew: dīn "judgment")

Tafsīr 56:86: A. Linguistically Faithful Translation: So why is it not—if you are indeed not-subject-to-recompense [ghayra madīnīn]...

Exegesis: The challenge is now explicitly stated. "If you are," as you claim, "ghayra madīnīn—not indebted, not owned, not subject to judgment and recompense"... In essence, if you truly believe you are autonomous beings not accountable to a higher authority, then you should be able to prove it.

Verse 56:87: Bring Back the Soul 56:87a: تَرْجِعُونَهَا you return it, (তার্জি‘ঊনাহা; r-j-ʿ / র-জ-ʿ – to return // tarjiʿūnahā // Cognate: Ge'ez: ragʿa "to return") 56:87b: إِن كُنتُمْ صَادِقِينَ if you are truthful? (ইন্ কুংতুম্ সাদিক্বীন্; ṣ-d-q / স-দ-ক – to be true // ṣādiqīn // Cognate: Hebrew: ṣāḏaq "to be righteous")

Tafsīr 56:87: A. Linguistically Faithful Translation: ...that you cause it [the soul] to return, if you are indeed truthful?

Exegesis: This verse delivers the ultimate, unanswerable challenge. If the disbelievers are truthful in their claim of being independent of God's authority (in kuntum ṣādiqīn), then they should prove it by doing one thing: return the departing soul to the body (tarjiʿūnahā). Their complete and utter inability to do so is the final, practical proof of their subservience to a higher power. The moment of death is thus presented as the ultimate refutation of atheism and arrogance, demonstrating irrefutably that a will greater than their own is in control of life and death.

Verse 56:88: The Fate of the Near 56:88a: فَأَمَّا إِن كَانَ Then as for he who is (ফাআম্মা~ ইন্ কানা; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kēn "so, thus") 56:88b: مِنَ الْمُقَرَّبِينَ among the ones brought near, (মিনাল্ মুক্বার্রাবীন্; q-r-b / ক-র-ব – near // al-muqarrabīn // Cognate: Hebrew: qārab "to draw near")

Tafsīr 56:88: A. Linguistically Faithful Translation: Then as for the one who was from among the-ones-made-near... [al-muqarrabīn].

Exegesis: After establishing the reality of death and judgment, the Sūrah concludes by returning to the three groups, detailing their immediate fate upon the soul's departure. First, if the dying person is from the rank of al-muqarrabīn (the foremost, the ones brought near)...

Verse 56:89: Rest and Bounty 56:89a: فَرَوْحٌ وَرَيْحَانٌ then for him is repose and sweet fragrance, (ফারওহুওঁ ওয়া রইহানুওঁ; r-w-ḥ / র-ও-হ – rest, mercy // rawḥun // Cognate: Hebrew: rûaḥ "spirit, breath" ; r-y-ḥ / র-য়-হ – fragrance, bounty // rayḥānun // Cognate: [none]) 56:89b: وَجَنَّتُ نَعِيمٍ and a Garden of Bliss. (ওয়া জান্নাতু না‘ঈম্; j-n-n / জ-ন-ন – garden // jannatu // Cognate: Hebrew: gan "garden" ; n-ʿ-m / ন-ʿ-ম – bliss // naʿīm // Cognate: Hebrew: nāʿēm "to be pleasant")

Tafsīr 56:89: A. Linguistically Faithful Translation: Then [for him] is rest/mercy [rawḥun] and sweet-bounty/fragrance [rayḥānun], and a Garden of Delight [wa-jannatu naʿīm].

Exegesis: The reward for the foremost begins immediately at death. They are met with rawḥ (perfect rest, relief, mercy), rayḥān (sweet fragrances, bounty, and provision), and the promise of jannatu naʿīm (the Garden of Bliss). Exegetes state that the angels greet their souls with these glad tidings, and they experience this blissful state in the intermediate realm (barzakh) before their full entry into Paradise. The soul transitions from the hardship of the world directly into a state of peace and divine favor.

Verse 56:90: The Fate of the Right 56:90a: وَأَمَّا إِن كَانَ And as for he who is (ওয়া আম্মা~ ইন্ কানা; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kēn "so, thus") 56:90b: مِنْ أَصْحَابِ الْيَمِينِ among the Companions of the Right, (মিন্ আস্হাবিল্ য়ামীন; ṣ-ḥ-b / স-হ-ব – companion // aṣḥābi // Cognate: [none] ; y-m-n / য়-ম-ন – right // al-yamīn // Cognate: Hebrew: yāmīn "right hand")

Tafsīr 56:90: A. Linguistically Faithful Translation: And as for the one who was from the Companions of the Right...

Exegesis: Next, the Sūrah describes the fate of the second group at the moment of death: the Aṣḥāb al-Yamīn, the Companions of the Right.

Verse 56:91: A Greeting of Peace 56:91a: فَسَلَامٌ لَّكَ then "Peace be upon you," (ফাসালামুল্ লাকা; s-l-m / স-ল-ম – peace // salāmun // Cognate: Hebrew: šālōm "peace") 56:91b: مِنْ أَصْحَابِ الْيَمِينِ from the Companions of the Right. (মিন্ আস্হাবিল্ য়ামীন; ṣ-ḥ-b / স-হ-ব – companion // aṣḥābi // Cognate: [none] ; y-m-n / য়-ম-ন – right // al-yamīn // Cognate: Hebrew: yāmīn "right hand")

Tafsīr 56:91: A. Linguistically Faithful Translation: Then [the greeting is]: "Peace to you," from the Companions of the Right.

Exegesis: The soul of a person from the Companions of the Right is met with the greeting of peace: "Salāmun laka". This greeting comes "from the Companions of the Right," meaning the angels greet the soul on behalf of their future brethren in Paradise, or their fellow righteous souls welcome them into their company. This signifies a peaceful, honorable, and secure transition from this life to the next, free from the terror and anguish that will afflict the disbelievers.

Verse 56:92: The Fate of the Deniers 56:92a: وَأَمَّا إِن كَانَ And as for he who is (ওয়া আম্মা~ ইন্ কানা; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kēn "so, thus") 56:92b: مِنَ الْمُكَذِّبِينَ among the deniers, (মিনাল্ মুকাব্বিবীনাল্; k-dh-b / ক-য-ব – to deny // al-mukadhdhibīna // Cognate: Hebrew: kāzāḇ "to lie") 56:92c: الضَّالِّينَ the astray, (দ্বোয়া~ল্লীন্; ḍ-l-l / ড-ল-ল – to go astray // al-ḍāllīna // Cognate: [none])

Tafsīr 56:92: A. Linguistically Faithful Translation: And as for the one who was from the-ones-who-call-truth-a-lie [al-mukadhdhibīna], the-astray-ones [al-ḍāllīn]...

Exegesis: Finally, the Sūrah describes the immediate fate of the third group: those who were deniers of the truth (al-mukadhdhibīn) and were astray from the right path (al-ḍāllīn).

Verse 56:93: Hospitality of Hell 56:93a: فَنُزُلٌ مِّنْ then a welcoming gift of (ফানুঝুলুম্ মিন্; n-z-l / ন-য-ল – to descend, hospitality // fa-nuzulun // Cognate: Hebrew: nāzal "to flow down") 56:93b: حَمِيمٍ boiling water (হামীম্; ḥ-m-m / হ-ম-ম – to be hot // ḥamīm // Cognate: Hebrew: ḥam "hot")

Tafsīr 56:93: A. Linguistically Faithful Translation: Then a guest-offering [nuzulun] of scalding-boiling-water [ḥamīm].

Exegesis: Their "hospitality" (nuzul), a term used with the same biting irony as in verse 56, begins immediately at death. Instead of rest and peace, their souls are met with ḥamīm—scalding water. This signifies that their torment commences the moment they depart the world, and this is merely the "welcome" to what is to come.

Verse 56:94: And Burning in Hellfire 56:94a: وَتَصْلِيَةُ And an entry into (ওয়া তসলিয়াতু; ṣ-l-y / স-ল-য় – to burn, enter fire // taṣliyatu // Cognate: Hebrew: ṣālāh "to roast") 56:94b: جَحِيمٍ the Blazing Fire. (জ্বাহীম্; j-ḥ-m / জ-হ-ম – blazing fire // jaḥīm // Cognate: Ge'ez: gaḥanama "hell")

Tafsīr 56:94: A. Linguistically Faithful Translation: And a burning [taṣliyatu] in an inferno [jaḥīm].

Exegesis: Following the initial "welcome" of boiling water is the ultimate destination: taṣliyatu jaḥīm, the burning in the intense, blazing fire of Hell. This confirms that their immediate post-mortem suffering is but a prelude to their eternal punishment. The sequence underscores the terror and finality of their fate.

Verse 56:95: The Certain Truth 56:95a: إِنَّ هَٰذَا لَهُوَ Indeed, this is certainly (ইন্না হাযা লাহুওয়া; h-dh-A / হ-য-আ – this // hādhā // Cognate: Aramaic: hāḏē "this") 56:95b: حَقُّ الْيَقِينِ the Truth of Certainty. (হাক্কুল্ য়াক্বীন্; ḥ-q-q / হ-ক-ক – truth, right // ḥaqqu // Cognate: Aramaic: ḥaqq "to engrave" ; y-q-n / য়-ক-ন – certainty // al-yaqīn // Cognate: [none])

Tafsīr 56:95: A. Linguistically Faithful Translation: Truly, this indeed is the-Truth of Absolute-Certainty. [ḥaqq al-yaqīn].

Exegesis: The Sūrah concludes this powerful depiction of the afterlife with an emphatic declaration. Everything described within it—the Inevitable Event, the sorting of humanity, the detailed rewards of Paradise and the torments of Hell—is ḥaqq al-yaqīn. This phrase represents the highest degree of certainty. Islamic epistemology describes three levels: ʿilm al-yaqīn (knowledge of certainty, like knowing fire burns), ʿayn al-yaqīn (sight of certainty, like seeing the fire), and ḥaqq al-yaqīn (truth of certainty, like being burned by the fire). The Qur'ān asserts that its message is of this highest, most indubitable level of truth, as if it were a direct experience of reality itself.

Verse 56:96: Glorify the Lord 56:96a: فَسَبِّحْ بِاسْمِ So glorify with the name (ফাসাব্বিহ্ বিসমি; s-b-ḥ / স-ব-হ – to glorify, exalt // fasabbiḥ // Cognate: [none] ; s-m-w / স-ম-ও – name // ismi // Cognate: Hebrew: šēm "name") 56:96b: رَبِّكَ الْعَظِيمِ of your Lord, the Most Great. (রব্বিকাল্ ‘আযীম্; r-b-b / র-ব-ব – lord, master // rabbika // Cognate: Hebrew: rab "master" ; ʿ-ẓ-m / ʿ-য-ম – great // al-ʿaẓīm // Cognate: Hebrew: ʿāṣum "mighty")

Tafsīr 56:96: A. Linguistically Faithful Translation: So exalt-in-praise the Name of your Lord, the-Tremendous/Great. [al-ʿaẓīm].

Exegesis: The Sūrah concludes by repeating the command from verse 74. After this comprehensive journey through life, death, resurrection, and final judgment, the only fitting response is tasbīḥ—the glorification of God. It is an command to declare the perfection of the Lord, al-ʿAẓīm (The Tremendous, The Great), whose plan is so vast, whose justice is so precise, and whose mercy and wrath are so absolute. The Sūrah begins with the certainty of the coming event and ends with the required human response to that certainty: acknowledging the greatness of the Lord who will bring it all to pass.