Page 1. Page 2. Page 3. Page 4. Page 5. Page 6. The Surah takes its name from the word al-waqi`ah of the very first verse. This Surah has 96 verses and resides between pages to in the Quran. Surah Al Waqiah Arab - Free download as PDF File .pdf), Text File .txt) or read online for free. Surah Al Waqiah Arab.

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Surah Waqiah is the 56th surah (chapter) of the Quran. It was revealed in Mecca ( see Meccan surah). The total number of verses in this surah are It mainly. Quran with Correct Pronunciation · >. JUZ No. 27 Surah No. 56 " Al-Waqiah " Ayat No. to >. Surah Al-Waqiah. I became acquainted with this Surah when I was twenty, and was living a normal routine life with my husband and eight month old daughter.

Innahum kanoo qabla thalika mutrafeena Awa abaona al-awwaloona Qul inna al-awwaleena waal-akhireena Thumma innakum ayyuha alddalloona almukaththiboona Laakiloona min shajarin min zaqqoomin Famali-oona minha albutoona Fashariboona shurba alheemi Hatha nuzuluhum yawma alddeeni Nahnu khalaqnakum falawla tusaddiqoona Afaraaytum ma tumnoona Aantum takhluqoonahu am nahnu alkhaliqoona Nahnu qaddarna baynakumu almawta wama nahnu bimasbooqeena Afaraaytum ma tahruthoona Inna lamughramoona Afaraaytumu almaa allathee tashraboona Aantum anzaltumoohu mina almuzni am nahnu almunziloona This rule has also been made by Us.

Tomorrow We can make another rule for you under which you will be able to suffer much severer punishments endlessly, and death would not come to you even if you were given the severest torment. Today you cannot imagine that an old man could return to youth, that he could never become ill, that a young man could never be old and that he could stay young for ever and ever.

But youth here changes into old age according to the biological laws made by Us.

Tomorrow We can make some other laws for your life under which every old man may become young as soon as he entered Paradise and stay young and healthy eternally.

Is this miracle in any way less wonderful than raising the dead back to life? Now this second question draws their attention to this important truth that the provisions which sustain them are also created only by Allah for them, as if to say: Just as in your own creation human effort has nothing more to do than that your father may cast the sperm in your mother, so in the supply of the provisions for you also human effort has nothing more to do than that the farmer should sow the seed in the soil.

The land in which cultivation is done was not made by you. The power of growth to the soil was not granted by you. The substances in it that become the means of your food are not provided by you. The seed that you sow is not made capable for growth by you. The capability in every seed that from it should sprout up the tree of the same species of whose seed it is has not been created by you. The process for changing this cultivation into blooming crops that is working under the soil and of arranging the required kind of weather and air and water above it does not owe anything in any way to your planning and skill.

Then, when you have come into being only by His act of creation and are being sustained by His provision, how can you then have the right to pose yourself as independent of Him, or have someone other than Him as your deity.

Although apparently this verse reasons out Tauhid, yet if one considers its theme a little more deeply, one finds in it the argument for the Hereafter, too. The seed that is sown in the soil is by itself dead, but when the farmer buries it under the soil, Allah infuses it with plant life, which puts out sprouts and blooms into spring.

Thus, these countless bodies are rising from the dead in front of our eyes daily.

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Is this miracle in any way less wonderful so that a person may regard the other wonderful miracle of the life hereafter, which is being foretold by the Quran, as impossible? That is, We have not only made arrangements of satisfying your hunger, but also of satisfying your thirst, This water that is even more essential for your life than bread has been arranged by Us, not by you. The seas in the earth have been created by Us. It is the heat of Our sun that causes their water to evaporate, and it is Our winds that cause the vapors to rise.

Surah Waqiah (سورة الواقعة) with Urdu Translation

Then it is by Our power and wisdom that the vapors collect and form into clouds. Then, by Our command the clouds divide in a particular proportion and spread over different regions of the earth so that the share of the water appointed for a particular region, should reach it.

And also in the upper atmosphere, We bring about the cool that causes the vapors to change back into water. We have not only brought you into being but are also busy making all these arrangements for your sustenance without which you could not survive at all.

Then, when the fact is that you have come into being by Our act of creation, are eating Our provisions and drinking Our water, where from have you gotten the right that you should pose to be independent of Us and serve someone else beside Us.

Among the wonderful properties that Allah has created in water, one property also is that no matter what different substances are dissolved in water, when it changes into vapor under the effect of heat, it leaves behind all adulterations and evaporates only with its original and actual component elements.

Had it not possessed this property the dissolved substances also would have evaporated along with the water vapors.

In this case the vapors that arise from the oceans would have contained the sea salt, which would have made the soil saline and uncultivable wherever it rained. Then, neither could man have survived by drinking that water, nor could it help grow any vegetation.

Now, can a man possessed of any common sense claim that this wise property in water has come about by itself under some blind and deaf law of nature?

This characteristic by virtue of which sweet, pure water is distilled from saltish seas and falls as rain, and then serves as a source of water-supply and irrigation in the form of rivers, canals, springs and wells, provides a clear proof of the fact that the Provider has endowed water with this property thoughtfully and deliberately for the purpose that it may become a means of sustenance for His creatures.

The creatures that could be sustained by salt water were created by Him in the sea and there they flourish and multiply. But the creatures that He created on the land and in the air, stood in need of sweet water for their sustenance and before making arrangement of the rainfall for its supply, He created this property in water that at evaporation it should rise clear and free of everything dissolved in it.

In other words, why do you commit this ingratitude in that some of you regard the rainfall as a favor of the gods, and some others think that the rising of the clouds from the sea and their raining as water is a natural cycle that is working by itself, and still others, while acknowledging it as a mercy and blessing of God, do not admit that God has any such right on them that they should bow to Him alone?

How is it that while you derive so much benefit from this great blessing of Allah, in return you commit sins of disbelief and polytheism and disobedience of Him.

The tree here either implies the tree that supplies wood for lighting a fire, or the trees of markh and afar, green sticks of which were struck one against the other to produce sparks in ancient Arabia.

Making the fire a means of remembrance means: The fire by virtue of its quality of being sited at all times reminds man of his forgotten lesson that without it human life could not be any different from animal life. Because of the fire only did man learn to cook food for eating instead of eating it raw like the animals, and then new and ever new avenues to industry and invention went on opening up before him.

But the man has forgotten that his Creator is a wise Sustainer, Who created him with human capabilities on the one hand, and on the other, created such materials on the earth by which his these capabilities could become active and operative. If he is not lost in heedlessness, the fire alone is enough to remind him of the favors and bounties of his Creator, which he is so freely enjoying in the world. The word muqwin in the original has been interpreted differently by the lexicographers.

Some have taken it in the meaning of the travelers who have halted in the desert, some in the meaning of a hungry man, and some take it in the meaning of all those who derive benefit from the fire, whether it is the benefit of cooking food or of light or of heat. That is, mention His blessed name and proclaim that He is free from and far above the defects and faults and weaknesses that the pagans and polytheists ascribe to Him, and which underlie every creed of disbelief and every argument that is presented by the deniers of the Hereafter.

That is, the truth is not what you seem to think it is. The places of the stars: the positions and phases and orbits of the stars and planets. The oath implies that just as the system of the celestial bodies is firm and stable, so also is this divine Word firm and stable. The same God Who has created that system has also sent down this Word.

Just as there exists perfect consistency and harmony among the countless stars and planets found in the countless galaxies of the universe, whereas apparently they seem to be scattered, so also this Book presents a perfectly consistent, and systematic code of life in which detailed guidance has been given, on the basis of belief, about morals, modes of worship, civilization and culture, economic and social life, law and justice, peace and war, in short, about every aspect of human life, and there is nothing out of harmony with the other, whereas this system of thought has been expressed in scattered verses and discourses given on different occasions.

Then, just as the system of the heavens set and planned by God is stable and unalterable, and does not ever admit of the slightest variation, so also are the truths and instructions given , in this Book stable and unalterable: no part of these can be changed or displaced in any way.

This implies the well-guarded Tablet lohe-mahfuz.

For it the word kitabin maknun has been used, which means a writing kept hidden, i. This is a refutation of the accusation that the disbelievers used to level against the Quran.

They regarded the Prophet peace be upon him as a sorcerer and asserted that he was being inspired with the Word by the jinn and Satans. An answer to it has been given at several places in the Quran, e. They have indeed been kept out of its hearing. The same theme has been expressed here, Saying: None but the purified can touch it. That is to say Not to speak of its being brought down by the Satans, or its being tampered within any way when it is being revealed, none but the pure angels can come anywhere near it when it is being revealed from the well-guarded Tablet lohemahfuz to the Prophet peace be upon him.

The word mutahharin has been used for the angels in the sense that Allah has kept them free of every kind of impure feeling and desire. For the context itself shows that after refuting the false concepts of the Makkan disbelievers about Tauhid and the Hereafter, now their false accusations against the Quran are being answered, and by swearing an oath by the positions of the stars, it is being stated that the Quran is an exalted Book, which is inscribed in the well-guarded divine writ, in which there is no possibility of any interference by any creation, and it is revealed to the Prophet peace be upon him in such a safe way that none but the pure angels can touch it.

Some commentators have taken la in this verse in the sense of prohibition, and have interpreted the verse to mean: None who is unclean should touch it. Although, here it has been said that a Muslim does not treat the other Muslim unjustly, you it enjoins that a Muslim is not to treat the other Muslim unjustly. Likewise, although in this verse it has been stated that none but the clean and pure angels touch this Book, yet it enjoins that unless a person is purified, he should not touch it.

The fact, however, is that this commentary does not conform to the context of the verse. Independent of the context, one may take this meaning from its words, but if considered in the context in which the verse occurs, one does not see any ground for saying that: None is to touch this Book except the clean and purified people. For the addressees here are the disbelievers and they are being told, as if to say: This Book has been sent down by Allah, Lord of the worlds.

Therefore, your suspicion that the satans inspire the Prophet peace be upon him with it is wrong.

What could be the occasion here to enunciate the Shariah injunction that no one should touch it without purification? The most that one could say in this regard is that although this verse has not been sent down to enjoin this command, yet the context points out that just as only the purified mutahharin can touch this Book in the presence of Allah, so in the world also the people who at least believe in its being divine word should avoid touching it in the impure and unclean state.

The following are the traditions that bear upon this subject: 1 Imam Malik has related in Muatta this tradition on the authority of Abdullah bin Abi Bakr Muhammad bin Amr bin Hazm: The written instructions that the Prophet peace be upon him had sent to the Yamanite chiefs by the hand of Amr bin Hazm contained this instruction also: La yamass-ul Quran a illa tahirun. No one should touch the Quran except the pure one. This same thing has been related by Abu Daud from Imam Zuhri in the traditions which are immediately traced to the Prophet peace be upon him , marasil , saying that the writing that he had seen with Abu Bakr Muhammad bin Amr bin Hazm contained this instruction as well.

Abu Daud, Nasai, Tirmidhi. Abu Daud. Ibn Qudamah, Al-Mughni.

However, according to all of them, reading the Quran without touching it with the hand, or reciting it from memory, was permissible even without the ablutions. Umar, Ali, Hadrat Hasan Basri.

Hadrat Ibrahim Nakhai and Imam Zuhri regarded reading the Quran in the state of uncleanness due to sexual intercourse and menstruation and bleeding after childbirth as disapproved. But Ibn Abbas held the view, and the same also was his practice, that one could recite from memory the portion of the Quran that one usually recited as ones daily practice.

When Hadrat Saeed bin al-Musayyab and Saeed bin Jubair were asked about their view in this regard, they replied: Is not the Quran preserved in the memory of such a person? What then is the harm in reciting it? The following are the viewpoints of the jurists on this subject: The Hanafi viewpoint has been explained by Imam Alauddin al-Kashani in his Badai-as-Sanai, thus: Just as it is not permissible to offer the Prayer without the ablutions, so also it is not permissible to touch the Quran without the ablutions, However, if the Quran is in a cast or a cover, it may be touched.

According to some jurists, the case or cover implies the binding, and according to others, the bag or the envelope or the wrapper in which the Quran is kept and can also be taken out. Likewise, the books of the commentary also should not be touched without the ablutions nor anything else in which a Quranic verse may have been written. However, the books of Fiqh Islamic Jurisprudence may be touched although preferably they too may not be touched without the ablutions, for they also contain Quranic verses as part of argument and reasoning.

Some Hanafi jurists hold the opinion that only that part of the Quran where the text may have been written should not be touched without the ablutions.

Surah Al Waqiah (The Event) Ayat 19

As for the margins there is no harm in touching it, whether they are blank or contain notes on the text. The correct thing, however, is that the margins also are a part of the Book and touching them amounts to touching the Book. As for reading the Quran, it is permissible without the ablutions. In Fatawa Alamgiri children have been made an exception from this rule. The Shafei viewpoint has been stated by Imam Nawawi in Al-Minhaj, thus: As it is for the Prayer and the circumambulation of the Kabah, it is also forbidden to handle the Quran or to touch a leaf of it without the ablutions.

Likewise, it is also forbidden to touch the binding of the Quran, and also a bag, or a bow containing the Quran, or a tablet on which a part of the Quran may have been written for instructional purposes.

However, it is lawful to touch the baggage of a person containing the Quranic inscription. A child may touch the Quran without the ablutions, and a person without ablutions may turn over a leaf with a piece of wood, or something else, if he wants to read the Quran.

The Maliki position as stated in Al-Fiqh alal-Madhahib al- Arbah is: They concur with the other jurists in this that the state of ablutions is a prerequisite for touching the Quran, but in the matter of imparting instruction in the Quran they make both the teacher and the taught an exception from the rule, and allow even a menstruating woman to touch the Quran if she is engaged in learning or teaching it.

Ibn Qadamah has cited in Al-Mughni this saying of Imam Malik: Although reading the Quran in the state of uncleanness due to sexual intercourse is forbidden, the woman who is discharging the menses is permitted to read it, for she would forget her recitations if prohibited from reading the Quran for a long time.They will be among thornless lote-trees, But this is not the only method We know.

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That is, like your birth your death is also under Our control. Upcoming SlideShare. Some commentators, although not in the majority, argue that part of it was revealed during the Medinan period. And were persisting in great sin joining partners in worship along with Allah, committing murders and other crimes, etc. Your, this living and dying also is controlled by a law ordained by Us. However, it is permissible to recite bismillah, al-hamdu-lillah, etc.