CHAPTER 56: AL-WAQI'AH (THE INEVITABLE EVENT)

 

Translation

 

1-2- When the Occurrence (Resurrection) takes place, 2- there will be no one to deny its happening.

 

3-7- (O people!) It brings down (the disbelievers), it raises (the believers). 4- When the earth is shaken with a (violent) shaking, 5-6- and the mountains are crumbled to pieces, becoming scattered dust, 7- and you (on that day) become three classes.

 

8- The people of the right (those who did righteous deeds and are given their records from the right); how happy (blessed, fortunate) are they!

 

9- And the people of the left (those who lived without valuing Allah's commands and are given their records from the left); how wretched (evil, unfortunate) are they!

 

10-11- (Regarding) the foremost in the races (of faith, worship, and goodness): they are the foremost (in reward in the hereafter). 11- Those are the ones brought near (to Allah).

 

12- They are in the Gardens of Pleasure (Na’im).

 

Commentary

 

(1) (2) ‘(The Resurrection) event occurs,’ Nesafi says: ‘That is, when the Resurrection breaks out...’

 

Ibn Kesir says: ‘Vâkıa is one of the names of the Day of Resurrection. It is given this name because its occurrence and existence will definitely take place.’ (S. HAWWA, 14/358)

 

‘There will be no one to deny its occurrence.’ (...) Although there may be those who deny and reject it before the Resurrection occurs, once it takes place and happens, no one can deny it anymore and they will be forced to affirm it helplessly. (ELMALILI, 7/396)

 

(3-7) ‘It brings down (the disbelievers), it raises (the believers).’ (…) The "bringing down and raising" mentioned in the third verse is related to the physical changes that will occur in the universe with the Resurrection, meaning that the current order and balance will be overturned; this interpretation fits the description in verses 5-6.

 

Other than that, according to another approach, bringing down and raising is related to the human element. This brings out two different interpretations: (a) The occurrence of the Resurrection will cast the deniers into the depths of Hell and raise the believers to the heights of Paradise in the hereafter. (b) The occurrence of the Resurrection will humble and disgrace many who were arrogant in this world, and will exalt many who were despised or showed humility. (From Tabari, Zamakhshari, and Ibn Atiyye; QUR’AN WAY, 5/220)

 

‘When the earth is shaken with a shaking,’ meaning when everything on it, such as mountains and structures, is moved so violently that it is destroyed, that is, when it is shaken with a great tremor; ‘when the mountains are crumbled and become scattered dust."’

 

Ibn Kesir says: ‘This verse resembles other verses stating that on the Day of Resurrection, mountains will vanish from their places, be moved, and be uprooted and scattered like carded wool.’ (S. HAWWA, 14/358, 359)

 

‘And you (on that day) become three classes.’ The address in the verse (...) can be to all people of both current and past nations, but according to the opinion of some commentators, it being only for the current nation is a view preferred by us as well. (ELMALILI, 7/396)

 

(8) ‘The people of the right are the happy (fortunate, blessed) ones.’ (…) Ashab-ı meymene: ‘el-meymene’ means right arm, right side, or fortune, luck, and abundance. Since the right side is more of a place of respect and honor in assemblies, ‘ashab-ı meymene’ means those of high honor who are in a position of respect. Such people are also characterized as ‘fortunate’ (meymenetli) because they are beneficial and good people. This group is mentioned as ‘ashab-ı yemin’ in verses 27, 38, 90, and 91 of the surah. They are lucky, fortunate, and good people, and on the day of gathering, their records of deeds will be given to them from the right side. (O. CELIK, 5/11)

 

(9) ‘And the people of the left; how wretched (unfortunate, evil) are they!’ (…) Ashab-ı meş'eme: ‘el-meş'eme’ means left arm, left side, or as the opposite of meymenet, it means ill omen, wretchedness, and lack of abundance. Accordingly, ‘ashab-ı meş'eme’ are worthless people on the left side, in a low place, or people whose ill omen affects both themselves and those close to them. To indicate both meanings, this characteristic has been repeated twice. They are mentioned as ‘ashab-ı şimal’ in verse 41 of the surah, and as ‘deviated liars, deniers’ in verses 51 and 92. They are ill-omened, wretched, and evil people, and on the day of gathering, their records of deeds will be given from their left sides. (O. CELIK, 5/11, 12)

 

(10) (11) ‘(Regarding) the foremost in the races (of faith, worship, and goodness): they are the foremost (in reward in the hereafter).’ Sabikun (the foremost) are those who strive for goodness and truth. That is, those who say ‘Labbayk’ to the call of Allah and His Messenger without hesitation, those who sacrifice for jihad and spending in the way of Allah, serving the truth, inviting and conveying the good—briefly, for commanding the good and forbidding the evil—and who walk this path despite every hardship. Consequently, these people will be at the very front in the hereafter. That is, in the presence of Allah, the righteous will be on the right, the transgressors on the left, and the foremost (sabikun) will be at the very front. (MAWDUDI, 6/89)

 

‘Those are the ones brought near (to Allah)." "They are in the Gardens of Pleasure.’ (Those closest to Allah) Although there are interpretations that the group ‘es-sabikune's-sabikun’ (the foremost, those foremost), characterized as ‘mukarrebun’ (those closest to Allah), refers to specific people such as the first to believe in Allah and His Messenger, the first migrants, and the companions who prayed towards both qiblas; Ibn Atiyye states that the verse essentially encompasses all people who were leaders in doing good and avoiding evil while in the world, and who deserve to be at the very front in the happiness of the hereafter. (QUR’AN WAY, 5/220)

 

‘Those who move forward’ from the intent are those who hasten to do the good deeds as they were commanded and who are quick in this matter. Indeed, Allah Almighty states: ‘Race toward forgiveness from your Lord and a Garden whose width is like that of the heavens and the earth, prepared for the righteous.’ (Al-i Imran, 3/133) Again, in another place, Allah Almighty states: ‘Race toward forgiveness from your Lord and a Garden whose width is like the width of the heavens and earth, prepared for those who believed in Allah and His messengers.’ (el-Hadid, 57/21)

 

This worldly life, whoever hastens and runs to good first, will also move forward in honor and superiority in the hereafter. For the reward is according to the type of deed, and you will be rewarded just as you act. It is because of this that Allah Almighty states: ‘Those are the ones brought near; in the Gardens of Pleasure.’ (S. HAWWA, 14/384)

 

Mukarrebun / those who move forward: They are the ones who are at the front and have the highest rank among those whose records of deeds are given from the right; they are the prophets, the righteous, the good, the pious, those who lead in faith, worship, and charity, those who refrain from forbidden things and sins, and those who gain the pleasure of Allah. (I. KARAGOZ, 7/533)

 

56/13-26 GIVEN AS A REWARD FOR WHAT THEY USED TO DO

 

Translation

 

13-14- A large group (of those in Paradise) are from the former (generations). 14- And a few are from the later (generations).

 

15-16- They will be (sitting) upon thrones woven with precious stones, reclining upon them, facing each other.

 

17-21- Immortal youths will circulate around them (for service) with bowls, pitchers, and cups filled from a flowing spring— 19- from which they will neither have a headache nor will their reason be removed— 20- and with whatever fruit they choose, 21- and the meat of whatever fowl they desire.

 

22-24- (There will be) fair women with large eyes (houries), like well-protected pearls. 24- (All of these are) given as a reward to the believers for what they used to do.

 

25-26- They will not hear therein any vain or sinful talk; 26- only the word: "peace, peace."

 

Commentary

 

(13) (14) ‘(Of those in Paradise) A large group are from the former ones,’ according to what Ibn Kesir said, that is, from the first ones of this ummah; ‘and a few are from the later ones.’ As Ibn Kesir said; it means from the entirety of this ummah. Nesafi says: ‘The word "sullah: a large group" mentioned in the verse: means a great community of people.’ (S. HAWWA, 14/359)

 

(…) This ummah, by the expression of the Holy Qur'an, is the best of all ummahs. From that perspective, it is a remote possibility that the mukarrebun (those brought near) among the other ummahs would be more than the mukarrebun of this ummah.’ (From Ibn Kesir) However, the case where the sum of all ummahs is compared with this ummah may be an exception. As understood from the outward meaning of the expressions, the mukarrebun of this ummah will be more than those of other ummahs. (S. HAWWA, 14/359, 360)

 

(15) (16) ‘(In the gardens) They sit upon thrones woven with precious stones, reclining upon them facing each other.’ The surfaces of these thrones are decorated with precious metals. Those pioneers; ‘establish themselves on these thrones facing each other.’ They are in comfort and peace. There is no burden of any trouble or any anxiety in their minds. They have no doubt regarding the blessings they are immersed in. There is no fear in them that it will "end or be exhausted." Sitting face to face, they are conversing. (S. KUTUB, 9/505)

 

(17) (21) ‘Immortal youths; will circulate around them (for service) with bowls, pitchers, and cups filled from a flowing spring (of drinks) that do not cause headache or remove the reason, and with every fruit they choose and the meat of fowl their souls desire.’ Time does not act upon these youths. Unlike their counterparts in the world, their youth and freshness do not wear out under the influence of time. These young servants circulate among them. (S. KUTUB, 9/505)

 

Because they drink this wine of Paradise, they do not suffer from headaches as in the case of worldly wine. The truth is that their heads do not ache because of this wine of Paradise. (I. H. BURSEVI, 20/465)

 

Hadith: Abu Bakr b. Abi’d-Dunya narrates… According to the narration of Anas b. Malik, the Messenger of Allah (pbuh) was asked about Kawthar, and he said: ‘It is a river that my Lord, the Almighty and All-Majestic, gave to me in Paradise. It is whiter than milk and sweeter than honey. There are birds there whose necks resemble the necks of camels.’ Umar (ra) said: ‘Truly they are very valuable then?’ The Messenger of Allah (pbuh) said: ‘Those who will eat them are even more valuable than them.’ (From Tirmidhi; S. HAWWA, 14/389)

 

(22-24) ‘The fair women with large eyes are like well-protected pearls (within the mother-of-pearl).’ That is, there are houries with large eyes for those who passed forward and were brought near (es-Sabikun, el-Mukarrebun). (…) The estimation of the expression is in the form of "there are fair women with large eyes in Paradise." These houries, in their purity and cleanliness, "resemble" the "well-protected pearl." Ez-Zeccac says: ‘That is, they are like the pearl before it undergoes changes due to time and different uses.’ (S. HAWWA, 14/362)

 

"The pearl in the mother-of-pearl," meaning "the tightly protected pearl." That is, no hand has touched it, no eye has touched it. No hand has broken its shell or its mother-of-pearl; it has not been scratched by any eye. This expression, indirectly, carries heart-pleasing and concretizing meanings regarding the mentioned gazelle-eyed houries. All these are ‘as a reward for the good they have done.’ (S. KUTUB, 9/505)

 

‘As a reward for what they used to do (given as an award)’ (…) All these blessings are given as a reward for the righteous deeds they performed in the world. What else can be the reward for good but good?!... The positions and ranks gained in the hereafter are distributed according to the amount of deeds. Entering Paradise, however, is only by the mercy and grace of Allah, not by the deed of the person. (I. H. BURSEVI, 20/468)

 

‘(All of these are) given as a reward to the believers for what they used to do.’ Yes, all these blessings are the reward for their good behaviors in the world, which is the land of labor. They are realized with a perfection that all the blessings of the temporary world would remain incomplete beside them. Beyond all these, they greet each other in peace and tranquility. They call out to each other with polite and refined words. There, one encounters neither idle talk, nor argument, nor evil words. (S. KUTUB, 9/505)

 

(25) (26) ‘They will not hear therein any vain or sinful talk; only the word: 'peace, peace'.’ This is one of the blessings of Paradise mentioned in many places in the Qur'an. This blessing is that people will not hear any vain talk, lies, backbiting, slander, insults, idle chatter, mockery, or humiliation there. A person of refined taste living in a bad society knows well how great a blessing this is that Allah promised to people in Paradise. (MAWDUDI, 6/91)

 

Their entire life is peace and well-being. Peace flutters its wings over it; well-being (peace) emanates in breaths in its air. In this abundant and secure environment, angels give them peace, they greet each other with peace, and the peace of Allah, whose mercy is abundant, is conveyed to them. In short, the atmosphere they live in is an atmosphere of peace and well-being from beginning to end. (S. KUTUB, 9/505)

 

56/27-40 HOW HAPPY ARE THOSE ON THE RIGHT!

 

Translation

 

27- And the people of the right—how (blessed) are the people of the right!

 

28-34- (They will be in Paradise) among thornless lote trees, and banana trees with fruits piled one above another, and extended shade, and water gushing forth, and abundant fruit, neither intercepted nor forbidden, and on raised couches (they are with houries).

 

35-38- Indeed, We have produced them (the houries) in a (completely) new creation for the people of the right. And We made them virgins, devoted (to their husbands) and equal in age.

 

39-40- A large group (of them) are from the former (generations), and a group are from the later (generations).

 

Commentary

 

(27) ‘And the people of the right—how (blessed) are the people of the right!’ This is a question that exalts their state and expresses that their state of happiness is to a degree that causes wonder. (S. HAWWA, 14/363)

 

This expression "ashâbü’l yemîn" is coordinated with "ulâike’l mukarrebûn." Its mention here as "ashâbü’l yemîn" while it was mentioned as "ashâbü’l meymene" above is for stylistic variety. It has even been suggested that they are called "ashâbü’l yemîn" because their books, called the records of deeds, will be given from their right sides on the Day of Resurrection, according to the verse: "He who is given his record in his right hand." (Inshiqaq, 84/7). (ELMALILI, 7/398)

 

(28-34) ‘(They will be in Paradise) among thornless lote trees,’ The "Sidr" in this world is the "Arabian Cherry" (Lote tree), and it is a tree with many thorns and little fruit. Ibn Kesir says: "In the hereafter, it will be exactly the opposite, and it will have so much fruit that it will almost be heavy for its trunk." (S. HAWWA, 14/363)

 

‘and banana trees with fruits piled one above another,’ Mujahid explained the word "mandud" as "having very abundant fruit." (S. HAWWA, 14/363)

 

‘extended shade,’ which has no withdrawal or void. It is a pleasant and beautiful shade like the morning shade between dawn and sunrise. (ELMALILI, 7/399)

 

Hadith: Abu Hurayra (ra) reports that the Messenger of Allah (pbuh) said: "There is such a tree in Paradise that a rider travels in its shade for a hundred years, yet he cannot finish it. If you wish, read 'And extended shade...'" (From Bukhari and Muslim; S. HAWWA, 14/390)

 

‘water gushing forth,’ That is, flowing water pouring from a height. It has also been said that this water flows without buckets or waterwheels, wherever desired. (ELMALILI, 7/399)

 

‘among abundant fruit, neither intercepted nor forbidden,’ With the expression "la maktûatin," it is intended that these will not be seasonal fruits and will be constantly present without being exhausted; with the expression "la memnûatin," it is intended that no obstacle (thorns, height, etc.) will be encountered to take these fruits as in the orchards and gardens in the world. (MAWDUDI, 6/91)

 

Ibn Kesir says: "That is, there are many kinds of various and numerous fruits with them that no eye has seen their like, no ear has heard the like of them, and such has not even crossed the mind of any human. Indeed, Allah Almighty has stated: 'Whenever they are provided with a fruit therefrom as provision, they will say, "This is what we were provided with before." And they will be given things in resemblance.' (Baqara, 2/25) that is, while their shapes resemble each other, their tastes will be different." (S. HAWWA, 14/364)

 

‘and on raised couches (they are with houries).’ Abu Ubayda said: "What is meant by firash (couches/beds) here is women. The height is also a spiritual height, meaning superiority in value." (ELMALILI, 7/399)

 

(35-38) ‘Indeed, We have produced them in a new creation.’ That is, We created them anew without birth. They are either (...) those created and brought into existence from nothing, or (...) women whose re-creation is repeated. (S. HAWWA, 14/364)

 

That is, while they were previously bleary-eyed old women, in the second creation, We created them anew as virgins devoted to their spouses. That is, although they were not virgins before, they became virgins. They became people loved by their husbands for their sweetness, elegance, and beauty. (S. HAWWA, 14/393)

 

Hadith: An old woman came to the Messenger of Allah (pbuh) and said to him: "O Messenger of Allah, pray to Allah to put me in Paradise." The Messenger said: "O mother of so-and-so, an old woman can never enter Paradise." Thereupon, the woman turned away crying. The Messenger of Allah said: "Inform her that she cannot enter as an old woman, because Allah Almighty has stated: 'Indeed, We have produced them in a new creation.'" (From Tirmidhi; ELMALILI, 7/399, 400)

 

‘and We made them virgins.’ These people are the believing women who deserved Paradise due to their righteous deeds. No matter how much these women had aged while in the world, Allah will make them young; they will enter Paradise as young, beautiful, and virgins. If their spouses are righteous believers, they will be with them in Paradise. If they were not believers, Allah will marry these believing women to other believers who have deserved Paradise. (MAWDUDI, 6/93)

 

‘Devoted to their husbands,’ Urub is the plural of arub. This word has three different interpretations: (1) Women who love their husbands very much, (2) Coquettish, coy, and graceful women, (3) Women who speak beautiful words. Undoubtedly, coquetry and beauty of expression are among the most subtle reasons for making love and are the hallmark of a graceful woman. "Etrâb: equal in age," that is, their ages are also equal, they are always peers to each other. In a hadith narrated by Tirmidhi from Muadh (ra), it is stated: "The people of Paradise enter Paradise hairless, with their mustaches just beginning to grow, with kohl-lined eyes, at the age of thirty or thirty-three." (From Tirmidhi; ELMALILI, 7/400)

 

"For the people of the right." It means We will bring them into existence in this way for the People of the Right. (S. HAWWA, 14/364)

 

(39) (40) ‘A large group from the former ones,’ that is, many communities from the former ones will be from the People of the Right, ‘and a large group from the later ones.’ A large community from the later ones will also be from the People of the Right. (S. HAWWA, 14/364)

 

Hadith: Said b. Jubayr (ra) reports that Abdullah b. Abbas (ra) said: "The Noble Messenger (pbuh) came out to us one day and said: 'The past nations were shown to me. Prophets began to pass with one man, and some with two men by their side. I saw a prophet passing with a group of nine people by his side, while another had no group of this number, and another prophet passed with no one by his side. It was said to me: Look like this and like that. I saw another very large crowd covering the whole horizon. It was said to me: "These are your ummah. Along with these, seventy thousand people will enter Paradise without any accounting being asked."'" (From Bukhari, Tib 42, Rikak 50; Muslim, Iman 374; I. H. BURSEVI, 20/479, 480)

 

56/41-48 HOW WRETCHED ARE THOSE ON THE LEFT!

 

Translation

 

41- And the people of the left—how (wretched) are the people of the left!

 

42-44- (The disbelievers are) in a (scorching) heat and boiling water, 43- and a shadow of black smoke, 44- neither cool nor beneficial.

 

45-46- Because before this (in the world), the disbelievers were indulged in luxury (and transgressed), 46- and they used to persist in the great sin (without caring).

 

47-48- They used to say: "Is it when we have died and become a mass of dust and bones that we are indeed to be resurrected?" 48- "And our forefathers as well?"

 

Commentary

 

(41) ‘The people of the left,’ This verse is an introduction to explaining the situations of the disbelievers in detail. According to the statement of Allah Almighty: "But those who disbelieved in Our signs—those are the people of the left. Over them will be a fire closed in." (al-Balad, 90/19, 20), it is understood that what is meant by "the people of the left" in this verse are the disbelievers. ‘How wretched are those on the left!’ That is, you cannot know the evils that will befall them on the Day of Resurrection and how difficult and heavy their situation will be. (I. H. BURSEVI, 20/482, 483)

 

(42-44) ‘The disbelievers are in a heat that penetrates their insides; and in boiling waters.’ Samum: A poisonous, hot, scorching fire that enters through the pores of the body and skin, penetrating even to the marrow and brains. Hamim: Boiling water whose heat has reached the highest degree. When that scorching fire burns the bodies and livers of the people of Hell, they will run to this boiled water. Just like those who run to water to extinguish a fire. However, when they arrive there, they will see that the water is extremely hot and boiled. As stated in the verse: "They are given to drink boiling water that tears their intestines apart." (Muhammad, 47/15; O. CELIK, 5/16, 17.)

 

‘And they are in a shadow of pitch black,’ a shadow that remains darkened like coal or soot, misty and stifling. Yahmum means something that is pitch black like coal, tar, and black smoke. The fact that it is not called darkness (zulmat) but given the name of shadow is for mockery. In a narration from Ibn Abbas, it is mentioned that it is the name of the veil that covers and surrounds the people of Hell from every side. ‘Neither cool nor noble (beneficial),’ that is, it is a shadow that has no good, benefit, or beauty. (ELMALILI, 7/402-3)

 

(45) (46) ‘Because before this (in the world), the disbelievers were indulged in luxury (and transgressed).’ Ibn Kesir says: ‘That is, they were those who turned toward the pleasures and desires of their souls within blessings in the worldly life and did not look back at what their prophets brought to them.’ (S. HAWWA, 14/365)

 

‘and they used to persist in committing great sin (shirk and similar).’ That is, wealth has affected them in a negative way. While they should have been grateful to Allah, they were ungrateful for His blessings, followed the desire of their souls, and thus forgot Allah. ‘They were insisting on committing great sin.’ Great sin is a very comprehensive expression. With this expression, shirk, disbelief, atheism, immorality, corrupt deeds, etc., are intended. (MAWDUDI, 6/93)

 

(47) (48) Even though they were polytheists, and because their stubbornness and transgression were at the highest degree, they were saying: ‘After we have died and become a mass of dust and bones, are we to be resurrected once again?’ That is, they were saying: will we be resurrected again after some of our flesh and skin have become dust, and some have become decayed and scattered bones? (I. H. BURSEVI, 20/486)

 

‘And our forefathers as well?’ I wonder if our mothers and fathers who died before us will also be resurrected? (I. H. BURSEVI, 20/486)

 

56/49-56 THE BANQUET TO BE SERVED ON THE DAY OF RECOMPENSE

 

Translation

 

49-50- (O Messenger!) Say: "Indeed, both the former and the later (generations) 50- will surely be gathered for the appointment of a known Day."

 

51-53- Then indeed, you, O those who have gone astray and are deniers (of resurrection)! 52- You will surely eat from the trees of zaqqum. 53- And you will fill your bellies with it.

 

54- And you will drink over it from boiling water.

 

55- You will drink it like the drinking of camels afflicted with the disease of thirst (and your thirst will increase as you drink).

 

56- This is their entertainment (reception) on the Day of Recompense.

 

Commentary

 

(49) (50) ‘(O Messenger!) Say: 'Indeed, both the former and the later (generations) will surely be gathered for the appointment of a known Day.'‘ Ibn Kesir says: ‘That is, O Muhammad, inform them of this: Both the former and the later of the children of Adam – without exception – will be gathered on the Day of Resurrection. There is a specific time for this, which is neither brought forward nor delayed.’ (S. HAWWA, 14/365, 366)

 

(51) (53) ‘Then indeed, you, O those who have gone astray and are deniers (of resurrection)!’ ‘You will surely eat from the trees of zaqqum.’ Allah Almighty, in another surah, states that the buds of this tree resemble the heads of devils. Although no one has seen the head of a devil, He conveys many things to human beings just by His word.

 

Moreover, the word ‘zaqqum’ evokes an image of something sticky, hard, scratching, and stinging in the human mind through its scratching phonetic structure. While pronouncing this word, a person feels that their palms and even their throat are being scratched. The zaqqum tree is the counterpart of the "thornless lote trees" and "fruit-laden banana trees" to be offered to those whose records will be given from the right. (S. KUTUB, 9/509)

 

(54) (55) ‘And you will fill your bellies with it.’ ‘And you will drink over it from boiling water.’ ‘You will drink it like the drinking of camels afflicted with the disease of thirst (and your thirst will increase as you drink).’ El-Him: is the plural of ehyem or heyma. It means a camel afflicted with the disease of huyam. Huyam is an ailment of thirst that affects camels, such that the camel caught by this disease can never be satisfied with water. Thus, they also eat the zaqqum like this camel and drink the boiling water over and over but are never satisfied. (ELMALILI, 7/403)

 

Nesafi says: ‘That is, Allah Almighty will afflict them with such a thirst that it will force them to drink the boiling water (hamim) which tears their intestines apart, and they will drink from it like camels caught in the disease of suffering from thirst.’ (S. HAWWA, 14/366)

 

(56) ‘This is their entertainment (banquet) offered to them on that Day of Recompense.’ Nuzul refers to the first food and drinks offered when a guest or visitor arrives, such as coffee or breakfast. Since such things are presented to the guests for the first time, it should be considered how severe the subsequent punishment will be. After this statement, in order to silence and reprimand the deniers, it is stated with a different style of address: ‘We created you, will you not then admit the truth?’ (ELMALILI, 7/403, 404)

 

56/57-67 SHOULD YOU NOT TAKE HEED?

 

Translation

 

57- (O disbelievers!) We created you. Then why do you not admit the truth?

 

58-59- Have you seen the semen that you emit (into the wombs)? 59- Is it you who create it (as a human being), or are We the Creator?

 

60-61- (O people!) We have decreed death among you (and appointed its time). No one can prevent Us from bringing your likes (replacing you) and recreating you in a world (the hereafter) that you do not know.

 

62- (O disbelievers!) I swear that you have known the first creation. Then should you not think (that you will be resurrected after death)?

 

63-64- (O people!) Have you seen the soil you are sowing? 64- Is it you who make it grow (from the ground), or are We the Grower?

 

65-67- (O people!) If We willed, We could certainly make it into chaff. Then you would be left in wonder (and regret for your labor). 66-67- (You would say:) "Indeed, we are burdened with debt (in loss), rather, we are deprived (of the products)."

 

Commentary

 

(57) High and Mighty Allah asks such a question to reject those who deny this day among the astray and disbelievers who said, ‘When we die and become dust and bones, will we indeed be resurrected?’ (verse 47) by emphasizing that resurrection after death will take place and by negating their denial. These words of theirs were said in the sense of denying and seeing resurrection after death as a remote possibility. Therefore, Allah Almighty has stated: ‘We created you.’ That is, while you were nothing worthy of mention before, We are the ones who brought you into existence from nothing. Well, is not the One who is capable of creating from nothing, first of all and as a more logical result, capable of creating anew? Because of this, He stated: ‘Do you still not admit the truth?’ That is, why do you not admit the truth and accept resurrection after death as true? Later, Allah Almighty shows evidence against them by stating: ‘Have you seen the semen that you are pouring...’ (From Ibn Kesir; S. HAWWA, 14/368, 369)

 

(58) Let us state that four separate evidences, each starting with Allah Almighty’s command ‘Have you seen?"’, will follow. Each of these has the characteristic of putting forward an argumentation and proof against them. (S. HAWWA, 14/369)

 

(1). First Proof (Verses 58-62): ‘What do you say to the semen you pour (into the wombs)?’ ‘Is it you who create it (as a human being), or are We the Creator?’ Are you the ones who create it from food or did We create it? Or: Is it you who place it in the wombs and create it there, decree it, give it form, and make it a complete human being, or is it Allah who creates all these? Since they are not the creators, no other way remains but to accept that the creator is Allah. (S. HAWWA, 14/370)

 

‘Is it you who create that semen or are We the Creators?’ (..) It is in the sense that We, not you, are creating. The plural (form) as ‘We’ and ‘Creators’ is the plural of majesty. It does not mean the plurality of Allah Almighty. ‘Hâlik’ is one of the most beautiful names of Allah Almighty, and it means ‘the creator of all beings.’ It is Allah Almighty who creates everything; there is no creator other than Him. (I. KARAGOZ, 7/550)

 

The human role in the act of creation consists only of the male pouring semen into the female womb. The work of the male and the female ends at this point. After this point, the infinite power intervenes. It begins to process this simple fluid. It gives it life. It develops it. It frames its skeleton. It breathes the spirit into it. Since the first human appeared on the stage, this miracle—this extraordinary event that only Allah Almighty can bring about—continues to be repeated every moment. Even so, human beings cannot grasp the essence or nature of this event; they do not know how it occurs. Let alone contributing to its formation! (S. KUTUB, 9/512)

 

(…) The story of this single cell, extending from its fall into the mother's womb until it becomes a living being, is an astonishing adventure to an inconceivable degree. (…) This single cell begins to multiply by dividing in the mother's womb. Soon the number of cells reaches millions. These reproducing cells are divided into groups. The cells forming each group have different characteristics from the cells forming the other group. Because each cell group is responsible for forming another part, a separate system of the human organism. For example, these are bone cells, these are muscle cells, these are skin cells, and these are nerve cells. Furthermore, the cells in this group are responsible for forming the eyes, those in this group for forming the ears, and those in this group for forming various secretion glands. The cells in the second group have more specific qualities compared to the cells in the first group. Each cell group knows its place of duty. Accordingly, for example, eye cells do not lose their place of duty and attempt to cluster in the abdominal cavity or the feet region. (…) Just like this, ear cells do not cluster in the foot region and form an ear there. All these cell groups perform their duties under the supervision of the supreme creator and bring about the human organism in the most beautiful form. Humans have no role or contribution in this field. (S. KUTUB, 9/512)

 

Like Monotheism, the belief in the Hereafter is also a reality. Just think; the male sperm, which is difficult even for a human to see with a microscope, merges with the female's egg to form a cell. This is how human life begins and goes through various stages for nine months. Finally, when it takes the form of a human, the mother's body pushes it out and sends it into the world. All people have come into the world in this way and are still coming. Why should Allah, who creates humans in such a magnificent way, not be capable of creating these humans, whom He created for a certain period, at another time and in another way? (MAWDUDI, 6/95)

 

(60-61) ‘We have decreed death among you.’ According to what Our will, which contains infinite wisdom, requires, We have determined and distributed a period for each of you. ‘and We are not those who are preceded.’ That is, no one can overcome Us. No one can withhold Our will. We do everything We wish in the way We want. We are capable of this. (ELMALILI, 7/405)

 

‘So that We may bring your likes in your place and bring you into existence again in a realm you do not know (We have decreed death.)’ Nesafi says: ‘That is, We are the ones capable of both at the same moment. We are capable of creating your likes as well as creating those who do not resemble you. In that case, how can We be incapable of resurrecting you again?’ (S. HAWWA, 14/370)

 

Since "mesel" means character, look, and dress expressing material and spiritual resemblance with the meanings of attribute and shape, the meaning in this case is as follows: ‘We are capable of changing your forms that you are in and know, both in terms of thought and morality and in terms of shape and appearance, "and to bring you into existence in a creation you cannot know." No one can prevent this. This meaning expresses both worldly change and resurrection, which is the otherworldly creation. Furthermore, it contains both a threat and a good news.’ (ELMALILI, 7/406)

 

(62) ‘I swear that you have known the first creation.’ That is, although you were nothing worthy of mention before, you knew that the one who created you is Allah. He created you; He gave you eyes, ears, and hearts. ‘Should you not think deeply?’ Should you not think that it will not be impossible for someone who is capable of something once to do it a second time? Ibn Kesir says: ‘That is, why do you not think and take heed and understand that the One who has the power to create from nothing for the first time will be capable of creating for the second time? Whereas, returning the re-creation is, first of all, more appropriate and an acceptable thing than creating from nothing.’ (S. HAWWA, 14/370)

 

(63-64) (2). Second Proof (Verses 63-67): ‘Have you seen what you sow in the soil?’ That is, have you seen what you do by plowing and sowing there? (S. HAWWA, 14/371) ‘Is it you who make it grow?’ Do you ensure that it grows and emerges from the ground, is nourished and grows, and becomes a plant reaching the limit of maturity, ‘or are We the Grower?’ Of course, it is not you. We are the Grower. (I. H. BURSEVI, 20/497)

 

(65) ‘If We willed, We could certainly make it into chaff.’ We would turn it into something broken, fallen, and sweepings before it matures. Ibn Kesir says: ‘That is, We are the ones who make it grow with Our grace and mercy, and who leave it because of Our mercy to you. If We had willed, We would dry it before it ripens and becomes ready to be harvested.’ (S. HAWWA, 14/371)

 

‘And you would be left in wonder.’ Nesafi says: ‘That is, you would be bewildered or you would regret your labor and the expenses you made for it, or you would regret the sins you committed, because of which you were afflicted with such a calamity.’ (S. HAWWA, 14/371, 372)

 

(66-67) ‘We are certainly in great loss.’ The seeds we sowed were wasted. The expenses we made went in vain or we became indebted. Or, considering that "garam" means destruction, the meaning "believe us, we are destroyed, we are ruined" can also be given. (ELMALILI, 7/407)

 

‘rather, we are deprived (you would say).’ That is, just as what we sowed is destroyed, we are also deprived of the provisions we would eat. Or from now on, no possibility of profit remains, we are deprived of everything and condemned to misery. These words are expressed repeatedly in the form of a mutual conversation, with one sentence being said by one person and the other by someone else. (ELMALILI, 7/407)

 

High and Mighty Allah shows the reality of growing plants as evidence that He is the creator of its maturation. Since it is established that He is the Creator, it means that evidence has been put forward against those who do not worship, do not possess piety, deny Allah and His Messenger, and see the day of the hereafter as a remote possibility. (S. HAWWA, 14/372)

 

56/68-74 SHOULD YOU NOT BE GRATEFUL?

 

Translation

 

68-69- Have you seen the water that you drink? 69- Is it you who brought it down from the clouds, or are We the Bringer?

 

70- If We willed, We could have made it salty and bitter (it would not be possible to drink). Then should you not be grateful?

 

71-73- Have you seen the fire that you ignite (from two green trees)? 72- Is it you who created its tree, or are We the Creator? 73- We made it a reminder and a means of benefit for the travelers (in the desert).

 

74- (O My Prophet!) So glorify the name of your Lord, the Most Great (sanctify Him from any deficiency and exalt Him).

 

Commentary

 

(68-69) (3). Third Proof (Verses 68-70): ‘Have you seen the water’ sweet and suitable for drinking ‘that you are drinking? Is it you who brought it down from the clouds or is it’ by Our power ‘Us who are the Bringers? If We willed, We could have made it salty water.’ We could have made it salty or bitter in a way that it could not be drunk. This could have been possible, for example, by preparing the environment necessary for salt to evaporate just as water evaporates from the seas. ‘Then should you not be grateful?’ Why do you not give thanks, why do you not worship Him, why do you not possess piety, and why do you not unify (tawhid) Him? By mentioning the reality of evaporation, rain, and the circulation of water on earth, evidence is put forward for the existence of the Creator through the reality of wisdom. (S. HAWWA, 14/373)

 

(70) ‘If We willed, We could have made it salty and bitter. Then should you not be grateful?’ This verse points to the wisdom and power of Allah. Because another feature of water, besides its life-giving quality, is that when it evaporates at a certain degree of heat, the water that evaporates is pure. If water did not have this feature, the water evaporating from the seas would also contain salt, and consequently, when it rained, the entire earth would become barren. At the same time, people would not be able to drink this water, and since no plants could grow, there would be no greenery. Now think, could a deaf and blind force establish such an order based on wisdom and power? (MAWDUDI, 6/98, 99)

 

(71-73) (4). Fourth Proof (Verses 71-74): ‘Have you seen the fire that you ignite (from two green trees)? Is it you who created its tree, or are We the Creator? We made it a reminder and a means of benefit for the travelers (in the desert).’ The word ‘shajara’ meaning ‘tree’ in the 72nd verse has generally been understood by Bedouin Arabs as the type of tree that produces fire when rubbed together. (On this subject, see Yasin 36/80) Accordingly, it is appropriate to translate the word ‘mukvin’ in the 73rd verse with its literal meaning as ‘desert travelers and those suffering from hunger.’ The benefit provided by fire and the tree that is its source—both in cooking food to satisfy hunger and in selling it to provide a livelihood—is clear for the specified persons. However, even if this is the literal meaning of the verse, it can be said that an illustration is made here that draws attention to the importance of fire, the phenomenon of combustion occurring through friction, and even in a broader interpretation, light in human life, and the role of fire becoming controllable in the formation of civilization. (QUR’AN WAY, 5/226)

 

‘We made it a reminder,’ that is, We created the fire of the igniter ‘for it to remind of the fire of Hell.’ Namely, We linked their means of livelihood to this fire so that they would look at it and remember the fire of Hell with which they are threatened. Or We created it as a lesson, a reminder, and an example of the fire of Hell. Hadith: Indeed, our Prophet (pbuh) stated: ‘This fire that the son of Adam ignites is one part out of seventy parts of the fire of Hell.’ (From Bukhari, Bad'ul-Khalq 10; Tirmidhi, Jahannam 7; Ibn Majah, Zuhd 38; Darimi, Rikak 120; Muwatta, Jahannam 1; I. H. BURSEVI, 20/505).

 

(74) ‘So glorify the name of your Lord, the Most Great.’ That is, your Lord, who continues to bestow these blessings, is very great and is exalted above partners and deficiencies. Therefore, glorify Him by sanctifying His majesty or perform prayer. (ELMALILI, 7/408)

 

To glorify the name of your Supreme Lord also means to ‘perform prayer.’ When this verse was revealed, the Prophet (pbuh) said, ‘Perform this command in the bowing (ruku) of the prayers.’ (Hakim, Mustadrak 1/225, No: 817) We fulfill this command by saying ‘Subhana Rabbiye’l Azim / I sanctify my Supreme Lord from deficient attributes’ in the bowing of our prayers. (I. KARAGOZ, 7/558)

 

56/75-82 IT IS REVEALED FROM THE LORD OF THE WORLDS

 

Translation

 

75-79- I swear by the positions of the stars— 76- and indeed, it is a great oath, if you could know— 77-79- that it is indeed a noble Qur'an, 78- in a well-protected Book (written), 79- which none can touch except those purified (angels in the heavens).

 

80- (It is) a revelation from the Lord of the worlds.

 

81-82- (O disbelievers!) Then is it this (divine) statement that you take lightly / look down upon? 82- And do you make your portion (instead of benefiting from it) its denial?

 

Commentary

 

(75-79) ‘I swear by the positions of the stars; and indeed, it is a great oath, if you could know.’ According to the science of astronomy, the distance of the nearest star to the earth at the speed of light is 45 years. In the universe, the existence of stars whose light has not yet reached the earth is mentioned. When the places where the stars spread over such a large and wide area, galaxies, their rising and setting, their orbits, the zodiac signs, and the "black holes" in space are considered, it is understood that this is an oath made to a great formation. (H. DONDUREN, 2/852)

 

According to what astronomy scholars say, there are more than a billion stars and celestial bodies in the void of space. Some of these stars and planets can be seen with the naked eye, some can only be seen with long-range binoculars and telescopes, and some signals can be received from others, but it is not possible to see them on telescope screens. All these stars and planets move in their orbits, the shapes of which we do not know. The magnetic field of any star does not overlap with the magnetic field of another star at any point. Just like this, there is no question of any star colliding with another star. (S. KUTUB, 9/517)

 

The distance between the orbits of the stars is determined according to a wisdom and a planned measure. This distance is compatible with the mutual interactions between stars and celestial bodies. Thanks to this harmony, the mutual (balances) of all these celestial bodies in the vast universe are formed. (S. KUTUB, 9/517)

 

‘It is indeed a noble Qur'an.’ Karim means very useful and abundant. Because it contains the principles of many important sciences regarding the world and the hereafter. In another sense, it means very beautiful, pleasant, worthy of exaltation and respect. Furthermore, this word has also been given the meaning of being valuable in the sight of Allah. (ELMALILI, 7/411)

 

Yes, ‘This book is the supreme Qur'an.’ It is neither a word of a soothsayer, nor the nonsense of a madman, nor a fabrication attributed to Allah, nor a tale from old generations, nor a message brought by devils, as the polytheists claimed. All these and many more similar polytheistic claims are entirely baseless. This book is a supreme Qur'an. It is supreme in terms of its source, it is supreme in itself, and it is supreme in terms of the direction of the path it shows. (S. KUTUB, 9/517)

 

‘In a well-protected Book.’ This book (...) is the Lawh-i Mahfuz (Preserved Tablet). What is meant by its being under protection is that falsehood cannot reach it in any way. Or it is its being protected against those other than the mukarreb (brought near) angels. Those who remain outside of them cannot learn that Holy Qur'an. (S. HAWWA, 14/377)

 

‘None can touch it except those (angels) who are entirely purified (from sins).’ According to the explanation of Ibn Abbas, the intent is the angels. Ibn Zayd says: The disbelievers of Quraysh had claimed that this Holy Qur'an was revealed by devils. Allah Almighty, however, informed that only those who are entirely purified can touch it. (S. HAWWA, 14/377)

 

The majority of jurists are of the opinion that it is not permissible to touch the Qur'an without ablution (wudu). Proof: In the letter written by the Prophet to Amr Ibn Hazm, he requested: ‘Not to touch the Qur'an unless he is clean.’ Imam Shafi'i and Malik adopted this view. From Abu Hanifa, two views have been narrated on this subject. According to a narration from him, one can touch and read the Qur'an without ablution (muhdes). This view has come from the predecessors such as Ibn Abbas, Sha'bi, etc. According to the second narration, the person without ablution can only touch the outer cover where there is no writing, but can still recite it from memory. (From Kurtubi; H. DONDUREN, 2/852)

 

(…) Verses 77-79 of Surah al-Waqi'a primarily state to us that the Qur'an is a divine revelation, and that only those who believe in it and are interested in it can benefit from this revelation. From this perspective, we can say that (...) the approaches of linguist commentators such as Ibn al-Sa'ib al-Kalbi, Rabi' b. Anas, Husayn b. Fadl, Abu Muslim al-Isfahani, and especially Farra and Raghib seem extraordinarily accurate. Therefore, according to the understandings of these mentioned commentators, the verse ‘La yemessühü ille'l mutahherûn’ has nothing to do with touching the mushaf with ablution. Already, Imam al-Azam Abu Hanifa considers it permissible for a person without ablution or in a state of major ritual impurity (junub) to touch the Holy Qur'an and carry it with him. This also shows that Abu Hanifa approaches the relevant verse like the commentators whose names we mentioned above. That is, he also associated the said verse with guidance. Because according to him as well, the Holy Qur'an is a divine book that leads people to the right path. Therefore, those who benefit from it are those who attain guidance. In that case, we can say that the verse in question does not refer to touching the Qur'an in an absolute sense, but to benefiting from its guidance and rulings. (M. DEMIRCI, 3/295)

 

(80) ‘(It is) a revelation from the Lord of the worlds.’ Ibn Kesir says: ‘That is, this Holy Qur'an was revealed by Allah, who is the Lord of the worlds. It is not a magic, soothsaying, or poetry as they said; on the contrary, it is an indisputable truth. Beyond this, there is no truth that can be beneficial.’ (S. HAWWA, 14/377)

 

(81) (82) ‘Then is it this (divine) statement that you take lightly / look down upon?’ Nesafi says: ‘That is, are you doing what is done by those who behave softly without taking a firm stand because they do not give importance to that matter in some respects and do not care about it?’ Ibn Abbas says: Its meaning is: you are denying, not confirming. (S. HAWWA, 14/377)

 

‘And do you make your portion (instead of benefiting from it) its denial?’ That is, do you choose the way of denial as gratitude for your provision? That is, have you put denial in place of gratitude? (S. HAWWA, 14/377)

 

Hadith: Imam Malik narrates in the Muwatta… Zayd b. Khalid al-Juhani said: ‘At Hudaybiyyah, the Messenger of Allah (pbuh) led us in the morning prayer following a night in which it rained. After finishing the prayer, he turned towards the people and said: "Do you know what your Lord has said?" The companions said: "Allah and His Messenger know best." He said: "Some of My servants have reached the morning believing in Me, and some as disbelievers in Me. He who says, 'It rained upon us by the grace and mercy of Allah,' is a believer in Me and a disbeliever in the star. But he who says, 'It was rained upon us because of such and such a star,' has disbelieved in Me and believed in the star.’ (From Bukhari, Muslim, Abu Dawud, Nasai; S. HAWWA, 14/401)

 

56/83-96 WHEN THE SOUL REACHES THE THROAT

 

Translation

 

83-85- (O people!) Then why, when the (soul) at death reaches the throat, 84- and you are at that moment looking on— 85- and We are nearer to him than you, but you do not see (the angel of death).

 

86-87- (O polytheists!) Then why do you not, if you are not to be (resurrected and) held accountable— 87- bring it (the soul) back, if you should be truthful?

 

88-89- And if the deceased was of those brought near (to Allah), 89- then (for him is) rest and bounty and a Garden of Pleasure (Na’im).

 

90-91- And if he was of the companions of the right, 91- then (it is said): "Peace be upon you; (you are) from the companions of the right."

 

92-94- But if he was of the deniers (of the Qur'an) and those astray, 93- then for him is a banquet of boiling water 94- and burning in Hellfire.

 

95- Indeed, this (what is told in this surah) is the absolute truth.

 

96- (O My Prophet!) So glorify the name of your Lord, the Most Great (Azim).

 

Commentary

 

(83) ‘Hele can (when the soul)’ at the moment of death ‘boğaza (to the throat)’ the passage where eating and drinking occur ‘gelince (reaches),’ Ibn Kesir says: ‘That is, when the soul reaches the throat and is in its death throes during death, "then you look on." You stay and watch the person in the throes of death and the agonies of death he is suffering. "We are nearer to him" with Our angels "than you, but you do not see." As Ibn Kesir said: That is, you cannot see those angels.’ (S. HAWWA, 14/379)

 

(84) (85) ‘And you are at that moment looking on.’ You see his intoxication of death, you can do nothing to save him, and you look on gloomily in helplessness. ‘And We are’ to that friend of yours in his death throes ‘nearer to him than you.’ We are near in every respect, whether in terms of knowledge, power, or disposal. You can only recognize the signs of his state that you see outwardly. You cannot be aware of his essence, quality, and hidden features, nor can you ward off any of them. We, however, know all of them and do what We will. (ELMALILI, 7/412)

 

‘But you do not see.’ You cannot see the proximity of Allah and the angel of death who takes the soul. This sentence also expresses that people cannot see Allah and the angels with the worldly eye. (I. KARAGOZ, 7/565)

 

(86) (87) ‘Then why do you not, if you are not to be punished’ according to the expression of Nesafi; if you are not the servant of a Lord, and according to the expression of Ibn Abbas, if you are not to be held accountable; ‘bring it (the soul) back!’ That is, after that soul has reached and leaned against the throat, try to return it to the body; ‘if you should be truthful.’ If you are truthful in your claim that there is no Lord over you, that you will not be vanquished and defeated, and that you will not be held accountable, then do this.’ (S. HAWWA, 14/379)

 

(88) (89) ‘If that person was of those brought near (mukarrebun), then rest, beautiful provision, and the Garden of Na’im are his.’ These are the people who perform the obligatory and recommended deeds and leave the forbidden, disliked, and even some permissible things. That is, there is rest and beautiful provision for them. At the moment of death, angels give them this beautiful glad tiding. As it was mentioned in a sahih hadith: ‘Angels of mercy (say): O good and pleasant soul that is in a beautiful and pleasant body, the one who flourished that body; come out to go towards rest, pleasant provision, and a Lord who is not angry with you!’ (From Ibn Kesir; S. HAWWA, 14/404)

 

(90) (91) ‘If’ the deceased person ‘was of the companions of the right; peace be upon you from the companions of the right.’ That is, the angels give him this glad tiding. They say to such a person, "Peace be upon you." That is, there is nothing for you to fear. You are going to health and well-being, you are of the companions of the right. (From Ibn Kesir; S. HAWWA, 14/406)

 

(92-94) ‘But if (the deceased) was of the deniers (of the Qur'an) and those astray; then for him is a banquet of boiling water and burning in Hellfire.’ If that person in death throes is of those who deny the truth and have strayed from guidance, then for him there is a banquet of boiling water—from a melted liquid that melts by boiling the contents of the bellies and the skins—and an entry into Hellfire. That is, he will be left to Hell, which surrounds him from all directions. (S. HAWWA, 14/407)

 

‘Indeed, this is the absolute truth.’ Ibn Kesir says: ‘This news is the absolute truth itself, which is indisputable and which no one can avoid accepting.’ (S. HAWWA, 14/381)

 

(95) (…) As explained in Seyyid Sharif’s Ta'rifât, there are three levels of ‘yaqin’ (certainty): These are ilmü’l yaqin, aynü’l yaqin, and hakku’l yaqin. Hakku’l yaqin means the truth that is actually realized and lived by passing through knowledge and observation. Furthermore, it has been said that hakku’l yaqin is the servant's passing away in the Truth and remaining with Him not only through knowledge, but both as knowledge, as observation, and as a state. For example, for every rational person, knowing death is ilmü’l yaqin, seeing the angels is aynü’l yaqin, and tasting death is hakku’l yaqin. (ELMALILI, 7/413)

 

(96) ‘So glorify the name of your Lord, the Most Great (Azim).’ This is the repeating verse of this surah as well. After declaring the truth, upon the disbelievers' refusal to accept it, Allah Almighty says to His Messenger: even if the disbelievers do not accept, leave them. Whether they believe or deny, you glorify your Lord, and glorify Him with the name ‘Azim’ (Great). (ELMALILI, 7/413)

 

Hadith: Imam Ahmed narrates… Ukba b. Amir al-Juhani said: When the command ‘So glorify the name of your Lord, the Most Great!’ was revealed to the Messenger of Allah (pbuh), he said, ‘Say this in your bowing (ruku).’ When the command ‘Glorify the name of your Lord, the Most High’ (al-A’la, 87/1) was also revealed to him, the Messenger of Allah (pbuh) said: ‘Say this in your prostrations (sajdah).’ Abu Dawud and Ibn Majah also narrated this hadith in this way. (S. HAWWA, 14/407)

 

Hadith: From Abu Hurayra: The Messenger of Allah (pbuh) said: ‘There are two words that are light on the tongue to say and heavy in the balance (mizan), and they are loved by Allah, the Most Merciful: "Subhana’llâhi ve bi hamdihi, subhâna‘llâhi‘l azîm": "I glorify and sanctify Allah with His praise, I glorify and sanctify Allah, the Great.’ (Other authors of the Kutub-i Sitte, except Abu Dawud, also narrated this hadith with its chain of narration like this.) (S. HAWWA, 14/407, 408)