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Surah 56. Al-Waqia

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56:6
فَكَانَتْ هَبَآءً مُّنۢبَثًّا Fak a nat hab a an munbathth a n
so that they become as scattered dust -
  - Mohammad Asad
and become like scattered dust.
  - Muhammad Farooq-i-Azam Malik
becoming scattered 'particles of' dust,
  - Mustafa Khattab
So that they become a scattered dust,
  - Marmaduke Pickthall
Becoming dust scattered abroad
  - Abdullah Yusuf Ali

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56:7
وَكُنتُمْ أَزْوَٰجًا ثَلَـٰثَةً Wakuntum azw a jan thal a tha tan
[on that Day,] then, shall you be [divided into] three kinds.
  - Mohammad Asad
Then you shall be divided into three groups:
  - Muhammad Farooq-i-Azam Malik
you will 'all' be 'divided into' three groups:
  - Mustafa Khattab
And ye will be three kinds:
  - Marmaduke Pickthall
And ye shall be sorted out into three classes. 5225
  - Abdullah Yusuf Ali

See n. 5223 above.

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56:8
فَأَصْحَـٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَـٰبُ ٱلْمَيْمَنَةِ Faa s ha bu almaymanati m a a s ha bu almaymanat i
Thus, there shall be such as will have attained to what is right:2 oh, how [happy] will be they who have attained to what is right!
  - Mohammad Asad

Lit., "those [or "the people"] of the right side": see note [25] on 74:39 .

those on the right hand - how blessed shall be the people of the right hand;
  - Muhammad Farooq-i-Azam Malik
the people of the right, how 'blessed' will they be;
  - Mustafa Khattab
(First) those on the right hand; what of those on the right hand?
  - Marmaduke Pickthall
Then (there will be) the Companions of the Right Hand what will be the Companions of the Right Hand?
  - Abdullah Yusuf Ali

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56:9
وَأَصْحَـٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَـٰبُ ٱلْمَشْـَٔمَةِ Waa s ha bu almashamati m a a s ha bu almashamat i
And there shall be such as will have lost themselves in evil:3 oh, how [unhappy] will be they who have lost themselves in evil!
  - Mohammad Asad

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

those on the left hand - how damned shall be the people of the left hand;
  - Muhammad Farooq-i-Azam Malik
the people of the left, how 'miserable' will they be;
  - Mustafa Khattab
And (then) those on the left hand; what of those on the left hand?
  - Marmaduke Pickthall
And the Companions of the left hand what will be the Companions of the Left Hand?
  - Abdullah Yusuf Ali

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56:10
وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ Wa al ss a biqoona a l ss a biqoon a
But the foremost shall be [they who in life were] the foremost [in faith and good works]:
  - Mohammad Asad
and foremost shall be the foremost.
  - Muhammad Farooq-i-Azam Malik
and the foremost 'in faith' will be the foremost 'in Paradise'.
  - Mustafa Khattab
And the foremost in the race, the foremost in the race:
  - Marmaduke Pickthall
And those Foremost (in Faith) will be Foremost (in the Hereafter). 5226
  - Abdullah Yusuf Ali

Foremost (in Faith)": there are two meanings, and both are implied (1) Those who have reached the highest degree in spiritual understanding, such as the great prophets and teachers of mankind, will also take precedence in the Hereafter. (2) Those who are the first in time-the quickest and readiest-to accept Allah's Message-will have the first place in the Kingdom of Heaven. Verses 8, 9 and 10 mention the three main categories or classifications after Judgment. In the subsequent verses their happiness or misery are described. This category, Foremost in Faith, is nearest to Allah.

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56:11
أُو۟لَـٰٓئِكَ ٱلْمُقَرَّبُونَ Ol a ika almuqarraboon a
they who were [always] drawn close unto God!
  - Mohammad Asad
They will be nearest to Allah,
  - Muhammad Farooq-i-Azam Malik
They are the ones nearest 'to Allah',
  - Mustafa Khattab
Those are they who will be brought nigh
  - Marmaduke Pickthall
These will be those Nearest to Allah: 5227
  - Abdullah Yusuf Ali

See n. 5223 above. Nearness to Allah is the test of the highest Bliss.

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56:12
فِى جَنَّـٰتِ ٱلنَّعِيمِ Fee jann a ti a l nnaAAeem i
In gardens of bliss [will they dwell] -
  - Mohammad Asad
in the gardens of bliss.
  - Muhammad Farooq-i-Azam Malik
in the Gardens of Bliss.
  - Mustafa Khattab
In gardens of delight;
  - Marmaduke Pickthall
In Gardens of Bliss:
  - Abdullah Yusuf Ali

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56:13
ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ Thullatun mina alawwaleen a
a good many of those of olden times,
  - Mohammad Asad
Most of them will be from the former
  - Muhammad Farooq-i-Azam Malik
'They will be' a multitude from earlier generations
  - Mustafa Khattab
A multitude of those of old
  - Marmaduke Pickthall
A number of people from those of old 5228
  - Abdullah Yusuf Ali

Of great Prophets and Teachers there were many before the time of the holy Prophet Muhammad. As he was the last of the Prophets, he and the great Teachers under his Dispensation will be comparatively fewer in number, but their teaching is the sum and flower of all mankind's spiritual experience.

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56:14
وَقَلِيلٌ مِّنَ ٱلْـَٔاخِرِينَ Waqaleelun mina al a khireena
but [only] a few of later times.4
  - Mohammad Asad

The above stress on the "many" and the "few" contains an allusion to the progressive diminution, in the historical sense, of the element of excellence in men's faith and ethical achievements. (See also note [16] on verses {39-40}.)

and a few from the later generations.
  - Muhammad Farooq-i-Azam Malik
and a few from later generations.
  - Mustafa Khattab
And a few of those of later time
  - Marmaduke Pickthall
And a few from those of later times.
  - Abdullah Yusuf Ali

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56:15
عَلَىٰ سُرُرٍ مَّوْضُونَةٍ AAal a sururin maw d oona tin
[They will be seated] on gold-encrusted thrones of happiness,
  - Mohammad Asad
They shall have the jewelled couches,
  - Muhammad Farooq-i-Azam Malik
'All will be' on jewelled thrones,
  - Mustafa Khattab
On lined couches,
  - Marmaduke Pickthall
(They will be) on Thrones encrusted (with gold and precious stones). 5229
  - Abdullah Yusuf Ali

Cf. xv. 47; xxxvii. 44, Iii. 20, and xxxviii. 13.

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56:16
مُّتَّكِـِٔينَ عَلَيْهَا مُتَقَـٰبِلِينَ Muttakieena AAalayh a mutaq a bileen a
reclining upon them, facing one another [in love].5
  - Mohammad Asad

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

reclining on them facing each other,
  - Muhammad Farooq-i-Azam Malik
reclining face to face.
  - Mustafa Khattab
Reclining therein face to face.
  - Marmaduke Pickthall
Reclining on them facing each other. 5230
  - Abdullah Yusuf Ali

But they will not be separate each in his own corner. They will face each other. For they are all one, and their mutual society will be part of their Bliss.

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56:17
يَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ Ya t oofu AAalayhim wild a nun mukhalladoon a
Immortal youths will wait upon them
  - Mohammad Asad
and there shall wait on them the eternal youths
  - Muhammad Farooq-i-Azam Malik
They will be waited on by eternal youths
  - Mustafa Khattab
There wait on them immortal youths
  - Marmaduke Pickthall
Round about them will (serve) youths of perpetual (freshness). 5231
  - Abdullah Yusuf Ali

Cf. lii. 24, and n. 5058. The youth and freshness with which the attendants will serve is a symbol of true service such as we may expect in the next world. That freshness will be perpetual, and not subject to any moods, or chances, or changes.

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56:18
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ Biakw a bin waab a reeqa wakasin min maAAeen in
with goblets, and ewers, and cups filled with water from unsullied springs6
  - Mohammad Asad

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

with goblets, shining beakers and cups of pure wine,
  - Muhammad Farooq-i-Azam Malik
with cups, pitchers, and a drink 'of pure wine' from a flowing stream,
  - Mustafa Khattab
With bowls and ewers and a cup from a pure spring
  - Marmaduke Pickthall
With goblets (shining) beakers and cups (filled) out of clear-flowing fountains:
  - Abdullah Yusuf Ali

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56:19
لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ L a yu s addaAAoona AAanh a wal a yunzifoon a
by which their minds will not be clouded and which will not make them drunk;
  - Mohammad Asad
- which will neither pain their heads nor take away their senses.
  - Muhammad Farooq-i-Azam Malik
that will cause them neither headache nor intoxication.
  - Mustafa Khattab
Wherefrom they get no aching of the head nor any madness,
  - Marmaduke Pickthall
No after-ache will they receive therefrom nor will they suffer intoxication: 5232
  - Abdullah Yusuf Ali

The Feast of Reason and the Flow of Soul are typified by all that is best in the feasts in this imperfect world, but there will be none of the disadvantages incident to such feasts in this world, such as satiety, aches, excess, a sense of exhaustion, or loss of senses, etc. Cf. xxxvii. 47, and n. 4063. A goblet is a bowl without handles; a beaker has a "lip" and a stem; "cup" is a general term.

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56:20
وَفَـٰكِهَةٍ مِّمَّا يَتَخَيَّرُونَ Waf a kihatin mimm a yatakhayyaroon a
and with fruit of any kind that they may choose,
  - Mohammad Asad
They shall have fruits of their own choice
  - Muhammad Farooq-i-Azam Malik
'They will also be served' any fruit they choose
  - Mustafa Khattab
And fruit that they prefer
  - Marmaduke Pickthall
And with fruits any that they may select;
  - Abdullah Yusuf Ali

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56:21
وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ Wala h mi t ayrin mimm a yashtahoon a
and with the flesh of any fowl that they may desire.7
  - Mohammad Asad

Regarding this and any other Qur'anic description of the joys of paradise, see 32:17 and, in particular, the corresponding note [15]. The famous hadith quoted in that note must be kept in mind when reading any Qur'anic reference to the state or quality of human life in the hereafter.

and flesh of fowls that they may desire,
  - Muhammad Farooq-i-Azam Malik
and meat from any bird they desire.
  - Mustafa Khattab
And flesh of fowls that they desire
  - Marmaduke Pickthall
And the flesh of fowls any that they may desire.
  - Abdullah Yusuf Ali

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56:22
وَحُورٌ عِينٌ Wa h oorun AAeen un
And [with them will be their] companions pure, most beautiful of eye,8
  - Mohammad Asad

The noun hur - rendered by me as "companions pure" - is a plural of both ahwar (masc.) and hawra' (fem.), either of which describes "a person distinguished by hawar", which latter term primarily denotes "intense whiteness of the eyeballs and lustrous black of the iris" (Qamus). In a more general sense, hawar signifies simply "whiteness" (Asas) or, as a moral qualification, "purity" (cf. Tabari, Razi and Ibn Kathir in their explanations of the term hawariyyun in 3:52 ). Hence, the compound expression hur 'in signifies, approximately, "pure beings [or, more specifically, "companions pure"], most beautiful of eye" (which latter is the meaning of 'in, the plural of a'yan). In his comments on the identical expression in 52:20 , Razi observes that inasmuch as a person's eye reflects his soul more clearly than any other part of the human body, 'in may be understood as "rich of soul" or "soulful". As regards the term hur in its more current, feminine, connotation, quite a number of the earliest Qur'an-commentators - among them Al-Hasan al-Basri - understood it as signifying no more and no less than "the righteous among the women of the human kind" (Tabari) - "[even] those toothless old women of yours whom God will resurrect as new beings" (Al-Hasan, as quoted by Razi in his comments on 44:54 ). See in this connection also note [46] on 38:52 .

and dark eyed Huris (damsels),
  - Muhammad Farooq-i-Azam Malik
And 'they will have' maidens with gorgeous eyes,
  - Mustafa Khattab
And (there are) fair ones with wide, lovely eyes,
  - Marmaduke Pickthall
And (there will be) Companions with beautiful big and lustrous eyes-- 5233
  - Abdullah Yusuf Ali

Cf. xliv. 54, and n. 4729. The companionship of Beauty and Grace is one of the highest pleasures of life. In this bodily life it takes bodily form. In the higher life it takes a higher form.

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56:23
كَأَمْثَـٰلِ ٱللُّؤْلُؤِ ٱلْمَكْنُونِ Kaamth a li allului almaknoon i
like unto pearls [still] hidden in their shells.
  - Mohammad Asad
as lovely as well guarded pearls
  - Muhammad Farooq-i-Azam Malik
like pristine pearls,
  - Mustafa Khattab
Like unto hidden pearls,
  - Marmaduke Pickthall
Like unto Pearls well-guarded. 5234
  - Abdullah Yusuf Ali

Cf. lii. 24, where this description is applied to the youths who serve. See also n. 5058 there. In lvi. 78 below the adjective maknun is applied to the Qur-an, "the well guarded Book".

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56:24
جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ Jaz a an bim a k a noo yaAAmaloon a
[And this will be] a reward for what they did [in life].
  - Mohammad Asad
as a reward for their good deeds that they had done.
  - Muhammad Farooq-i-Azam Malik
'all' as a reward for what they used to do.
  - Mustafa Khattab
Reward for what they used do.
  - Marmaduke Pickthall
A Reward for the Deeds of their past (Life).
  - Abdullah Yusuf Ali

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56:25
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا L a yasmaAAoona feeh a laghwan wal a tatheem a n
No empty talk will they hear there, nor any call to sin,
  - Mohammad Asad
There they shall not hear any vain talk nor sinful words,
  - Muhammad Farooq-i-Azam Malik
There they will never hear any idle or sinful talk-
  - Mustafa Khattab
There hear they no vain speaking nor recrimination
  - Marmaduke Pickthall
No frivolity will they hear therein nor any taint of ill 5235
  - Abdullah Yusuf Ali

Cf. lii. 23. Apart from physical ills worldly feasts or delights are apt to suffer from vain or frivolous discourse, idle boasting, foolish flattery, or phrases pointed with secret venom or moral mischief. The negation of these from the enjoyment of the Garden.

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