Surah Al-Waqia (الواقعة) is a Meccan surah of the Quran with 96 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 4 min readI understand that they are the ones of strength and diligence in actions, and blessings in gathering circumstances. He mentions their evening, starting with fruit, because the life of Paradise is all luxury. He mentions from it what grows in the lands of the Arabs without effort of planting or serving, and he indicates the abundance of what he mentions by making it their surroundings. He says, without mentioning the throne of the King, which the closest to the King have loved, and he does not add to that food and what is with it, except what is imagined for the animals: {in sidr}, meaning a tree of lote, with branches hanging down due to the weight of its fruit, from the word 'sadr' in poetry - when it is made to hang down. {Makhduud}, meaning, although it has no thorns or roughness, its branches bend down due to the weight of the fruit, from the word 'khadad' - to cut thorns, and 'ghasn' - to bend a branch while it is still fresh. In mentioning this, there is a reminder that everything that has no benefit or has some harm, has a noble existence in Paradise, because Paradise was created for bliss. When he mentioned what grows in the mountains and dry places and deserts, he followed it with what only grows near water, indicating that their places are of utmost ease and irrigation. So he said: {and talh}, meaning a banana tree or a palm tree. Al-Hasan said: a tree with a cool, fragrant shade. Al-Farra' and Abu Ubaidah said: a tree with large, thorny branches. It is also said that it is 'Umm Ghailan', and it has a lot of light. It is narrated about Abu Turab An-Nakhshabi that he was traveling with a group of Sufis on foot, relying on God, so they went hungry for days. He said: Do you want to eat? They said: Yes. So he struck his hand on a Ghailan tree, and behold, there were clusters of bananas on it. They ate, except for a young man among them, who said: I will not eat.
They are perpetual virgins because there is no change or decrease in Paradise. Since it is customary for a virgin to be harmed by her husband due to the pain of losing her virginity, He indicates that there is no discomfort or pain there by saying {عرباً}, which is the plural of 'aruba, referring to a young woman who is beloved by her husband. Ar-Razi said in Al-Lawami': 'The intelligence of being aware of the husband's desires is like the intelligence of the Arabs.' And since being of the same age leads to more love and affection, He says {أتراباً}, meaning they are all of the same age, thirty-three years old, as are their husbands. Ar-Razi said in Al-Lawami': 'This is derived from the play of children with dust.' Al-Baghawi narrated from 'Abd bin Hamid from Al-Hasan: 'An old woman came to the Prophet, peace be upon him, and said: 'O Messenger of Allah, pray to Allah to admit me into Paradise.' He said: 'O so-and-so's mother, no old woman enters Paradise.' She left crying, and he said: 'Inform her that she will not enter Paradise as an old woman, for Allah says {إنا أنشأناهن}.' This was narrated by At-Tirmidhi in Ash-Shamail, and by Al-Bayhaqi in the book of Al-Ba'th, and by At-Tabarani in Al-Awsat, from 'A'ishah, may Allah be pleased with her, and from Anas, may Allah be pleased with him. Our Shaykh, Ibn Hajar, said: 'All of its chains are weak.' Al-Baghawi also narrated from Ath-Tha'labi from Anas bin Malik, may Allah be pleased with him, from the Prophet, peace be upon him, regarding this verse.
Following that is something even more astonishing than it, which is the severity that fills them with it. He said, explaining what had passed: {فشاربون}, meaning they will be drinking from it. The word 'sharib' is read with a fatḥah by the majority, and with a ḍammah by Nāfiʿ, ʿĀṣim, and Ḥammād. It has also been read with a kasrah, and all three are masdar forms. Al-Qāmūs states: 'And sh-r-b (شرب) like s-m-ʿ (سمع) is a verb that means to drink, and its masdar is shurb, and with a ḍammah and a kasrah, it is a name, and with a fatḥah, it means the people who are drinking.' {الهيم} refers to camels suffering from thirst, because they have al-hiyām, which is a disease resembling edema, a collective noun for ahīm. Al-Qazāz said: 'A collective noun for hīmā', which is a disease that afflicts camels, causing them to drink excessively without quenching their thirst.' Dhū ar-Rumma said: 'It became like al-hīmā', not water, its mirage does not satisfy its thirst, and its thirst is not quenched.' It is also said that al-hīm refers to sand, which absorbs everything poured onto it. The meaning is that they will be afflicted with hunger that forces them to eat, and then with thirst that forces them to drink in this manner.
Great, none other than Us can invalidate anything of it {between you}, meaning all of you, for We have not left anyone among you without a share of it {death}, meaning We have made it obligatory for a known measure for each one of you, which cannot be exceeded. Thus, We have shortened the life of this person, and perhaps he was at the peak of bodily strength and good health, but if all creation were to gather to extend his life, they would not be able to delay it for a moment. And We have extended the life of this person, although he may be at the lowest point of bodily weakness and disturbed health, but if they were to gather to shorten his life for the blink of an eye, they would be unable. And you acknowledge that He, glorified be He, has arranged His actions according to perfection, power, and consummate wisdom. So, if the benefit of death were merely subjugation, it would be a deficiency, as it affects both the rich and the poor, the oppressor and the oppressed. And making humans immortal would be more appropriate and wiser. But its benefit is not merely subjugation; rather, it is the obligation to do good deeds for the Subduer, out of fear of being presented before Him and being held accountable, then being transferred to the abode of recompense and being promoted to the sciences that the body veils, such as distinguishing between the foul and the good, and knowing the measures of reward and punishment, and other things that those of understanding perceive. And since death is essentially a change from one state to another, and He who is capable of changing one state to another is capable of changing it to yet another similar state, He said: {And We} - meaning, with the greatness that belongs to Us - {are not} and He emphasized the negation, saying: {preceded} by death, nor are We {unable} or {overpowered} {to change} in a great transformation {your likes} - meaning your forms and persons - as previously mentioned in the consultation, that the 'like' in its origin is the thing itself {and to produce you} in a new creation after changing your essences {in what you do not know}.
The term may refer to merely finding something precious. The cloud, by its nature, would pass by with the wind, hardly staying still. He described it, realizing the aspect of loftiness and pausing at the place of blessing in its establishment, until the benefit of it is attained: {from the water-bearing clouds}. This refers to the full, praised cloud, which is characterized by its swift passage. Al-Asbahani said, and it is also said, that it specifically refers to white clouds, which have the sweetest water. {Or are we} - that is, specially - and He emphasized the statement, which does not need to be mentioned in the original meaning, so He said: {those who bring it down} - that is, the water-bearing clouds - {as a mercy and a blessing for you}, to make your lives pleasant, in accordance with our station of greatness, which is characterized by grandeur, omnipotence, and indifference to anything. The verse is intertwined with what has been mentioned in the previous two verses, in a similar manner.
In its appearance, it is beyond the capability of all creatures to bring something similar to it in every aspect. As for responding to their similitudes and objections, it is because the Quran perfectly matches and surpasses them in a way that nothing can be like it. Moreover, it exceeds them with the knowledge that God has willed, without leaving any ambiguity. As for the individual words, it is because they represent the pinnacle of majestic expressions and elegant letters, combining meanings in a way that no other word can replace any word from the Quran. As for composition, each word is perfectly suited to its position, such that if any word were moved forward or backward, the intended meaning in that context would be disrupted according to its specific circumstance. As for the arrangement of sentences, verses, and stories in their introductions and conclusions, it is like the composition of words, with each sentence being intricately connected to what precedes it, like a pearl in a well-ordered necklace. This is because each sentence is either a cause for what follows, a proof, or a complement in one of the superior ways that surpass the understanding of the noble and majestic God. The arrangement is so exquisite that it is a wonder to behold, and its beauty is evident to those who have tasted its wisdom and knowledge. Thus, the truth of all that the Prophet {صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ} has informed us is established in a way that is free from doubt and hesitation in acknowledging its excellence. Therefore, it is confirmed that God, the Exalted, sent the Prophet {صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ} with this Quran as guidance and truth, not that He gave him everything that he needed, but rather He gave him wisdom, which includes definitive proofs and their application in various ways, good admonition, which are matters that soften the hearts and illuminate the chests, and argumentation, which is the most excellent method of organizing a miraculous and faith-inducing discourse, and thus, whoever hears it.
And whoever apologizes for them or thinks well of them, contrary to the consensus of the community, is in a worse state than them. For if his intention is to preserve their speech, which does not harm Islam, without there being any benefit to preserving it, then this Quran, which is responsible for the happiness of both this world and the hereafter, says, as stated by the Almighty: {وتجعلون رزقكم}, meaning your share, portion, and everything you benefit from in this Book, which is your entire benefit. {أنكم تكذبون}, meaning you are actually liars in the past, present, and you renew this in every moment, with regard to it and what it guides to of great matters, which are all that are worthy of belief and which you describe with contradictory attributes. This includes what it guides to, that there is no actor except Allah the Exalted. So you say, when He gives you rain that provides for you, 'This is due to such and such a cloud,' believing that cloud has an effect, while it is actually Allah the Exalted. Thus, you make the reward for provision and the expression of gratitude for it into denial. Ibn Barjan said, 'And you make my provision for you - this great Quran that I have revealed, this great speech that I have sent down, this light of faith that I have clarified, and this radiance of certainty that I have made clear - and what I have sent down from the heaven of blessings that I have ordained, and winds that I have sent, and clouds that I have brought together, you make the place of gratitude for that into denial.' When He denied them this denial and was amazed at them for this amazement, that they attribute an action to other than Him or deny a report from Him, the reason for this is to establish that there is no actor except Him, as He says: {فلولا}, which is a tool to understand a request for rebuke, reproach, and censure.
And when He mentioned the two saved groups, He followed them with the doomed ones, gathering them into one category, because for those who are intended for happiness, that is sufficient, and for those who are sealed with misery, it will not benefit them to elaborate or increase the description. So He said, {وأما إن كان}, meaning that one whom We have taken from the companions of wretchedness, and you are around him, your hearts are cut off for him, and you are not able to do anything for him. {من المكذبين}, and since the one who disbelieves is sometimes an opponent and sometimes ignorant and limited, He said: {الضالين}, meaning the companions of the left, who were guided but then deviated from it due to their negligence regarding the Resurrection. Then He said: {فنزل}, meaning for them, and it is what is prepared for the one who comes, as is evident {من حميم}, meaning water that has reached the utmost degree of heat, after they had suffered from thirst, just as the companions of the right are given the Hawd, as one who arrives is given water to quench their thirst and wash their face and hands. And {وتصلية جحيم}, meaning they will be given the intense fire after the scalding water, a great burning. And when the matter of establishing the Resurrection in this clear and evident manner was complete, and they were denying it despite the clear explanation, the address turned from them to the most perfect of creation, and the most certain of hearing, saying, leading to the conclusion: {إن هذا}, meaning what has been mentioned in this surah regarding the matter of the Resurrection, which they denied, saying {إننا لمبعوثون}, and the establishment of the proofs for it. And since it is most evident, to an extent that none can match, He added emphasis in a special manner, saying:
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إِذَا وَقَعَتِ ٱلْوَاقِعَةُ ﴿١﴾
When the Occurrence occurs,
لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ﴿٢﴾
There is, at its occurrence, no denial.
خَافِضَةٌۭ رَّافِعَةٌ ﴿٣﴾
It will bring down [some] and raise up [others].
إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّۭا ﴿٤﴾
When the earth is shaken with convulsion
وَبُسَّتِ ٱلْجِبَالُ بَسًّۭا ﴿٥﴾
And the mountains are broken down, crumbling
فَكَانَتْ هَبَآءًۭ مُّنۢبَثًّۭا ﴿٦﴾
And become dust dispersing.
وَكُنتُمْ أَزْوَٰجًۭا ثَلَـٰثَةًۭ ﴿٧﴾
And you become [of] three kinds:
فَأَصْحَـٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَـٰبُ ٱلْمَيْمَنَةِ ﴿٨﴾
Then the companions of the right - what are the companions of the right?
وَأَصْحَـٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَـٰبُ ٱلْمَشْـَٔمَةِ ﴿٩﴾
And the companions of the left - what are the companions of the left?
وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ ﴿١٠﴾
And the forerunners, the forerunners -
أُو۟لَـٰٓئِكَ ٱلْمُقَرَّبُونَ ﴿١١﴾
Those are the ones brought near [to Allah]
فِى جَنَّـٰتِ ٱلنَّعِيمِ ﴿١٢﴾
In the Gardens of Pleasure,
ثُلَّةٌۭ مِّنَ ٱلْأَوَّلِينَ ﴿١٣﴾
A [large] company of the former peoples
وَقَلِيلٌۭ مِّنَ ٱلْـَٔاخِرِينَ ﴿١٤﴾
And a few of the later peoples,
عَلَىٰ سُرُرٍۢ مَّوْضُونَةٍۢ ﴿١٥﴾
On thrones woven [with ornament],
مُّتَّكِـِٔينَ عَلَيْهَا مُتَقَـٰبِلِينَ ﴿١٦﴾
Reclining on them, facing each other.
يَطُوفُ عَلَيْهِمْ وِلْدَٰنٌۭ مُّخَلَّدُونَ ﴿١٧﴾
There will circulate among them young boys made eternal
بِأَكْوَابٍۢ وَأَبَارِيقَ وَكَأْسٍۢ مِّن مَّعِينٍۢ ﴿١٨﴾
With vessels, pitchers and a cup [of wine] from a flowing spring -
لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ ﴿١٩﴾
No headache will they have therefrom, nor will they be intoxicated -
وَفَـٰكِهَةٍۢ مِّمَّا يَتَخَيَّرُونَ ﴿٢٠﴾
And fruit of what they select
وَلَحْمِ طَيْرٍۢ مِّمَّا يَشْتَهُونَ ﴿٢١﴾
And the meat of fowl, from whatever they desire.
وَحُورٌ عِينٌۭ ﴿٢٢﴾
And [for them are] fair women with large, [beautiful] eyes,
كَأَمْثَـٰلِ ٱللُّؤْلُؤِ ٱلْمَكْنُونِ ﴿٢٣﴾
The likenesses of pearls well-protected,
جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ ﴿٢٤﴾
As reward for what they used to do.
لَا يَسْمَعُونَ فِيهَا لَغْوًۭا وَلَا تَأْثِيمًا ﴿٢٥﴾
They will not hear therein ill speech or commission of sin -
إِلَّا قِيلًۭا سَلَـٰمًۭا سَلَـٰمًۭا ﴿٢٦﴾
Only a saying: "Peace, peace."
وَأَصْحَـٰبُ ٱلْيَمِينِ مَآ أَصْحَـٰبُ ٱلْيَمِينِ ﴿٢٧﴾
The companions of the right - what are the companions of the right?
فِى سِدْرٍۢ مَّخْضُودٍۢ ﴿٢٨﴾
[They will be] among lote trees with thorns removed
وَطَلْحٍۢ مَّنضُودٍۢ ﴿٢٩﴾
And [banana] trees layered [with fruit]
وَظِلٍّۢ مَّمْدُودٍۢ ﴿٣٠﴾
And shade extended
وَمَآءٍۢ مَّسْكُوبٍۢ ﴿٣١﴾
And water poured out
وَفَـٰكِهَةٍۢ كَثِيرَةٍۢ ﴿٣٢﴾
And fruit, abundant [and varied],
لَّا مَقْطُوعَةٍۢ وَلَا مَمْنُوعَةٍۢ ﴿٣٣﴾
Neither limited [to season] nor forbidden,
وَفُرُشٍۢ مَّرْفُوعَةٍ ﴿٣٤﴾
And [upon] beds raised high.
إِنَّآ أَنشَأْنَـٰهُنَّ إِنشَآءًۭ ﴿٣٥﴾
Indeed, We have produced the women of Paradise in a [new] creation
فَجَعَلْنَـٰهُنَّ أَبْكَارًا ﴿٣٦﴾
And made them virgins,
عُرُبًا أَتْرَابًۭا ﴿٣٧﴾
Devoted [to their husbands] and of equal age,
لِّأَصْحَـٰبِ ٱلْيَمِينِ ﴿٣٨﴾
For the companions of the right [who are]
ثُلَّةٌۭ مِّنَ ٱلْأَوَّلِينَ ﴿٣٩﴾
A company of the former peoples
وَثُلَّةٌۭ مِّنَ ٱلْـَٔاخِرِينَ ﴿٤٠﴾
And a company of the later peoples.
وَأَصْحَـٰبُ ٱلشِّمَالِ مَآ أَصْحَـٰبُ ٱلشِّمَالِ ﴿٤١﴾
And the companions of the left - what are the companions of the left?
فِى سَمُومٍۢ وَحَمِيمٍۢ ﴿٤٢﴾
[They will be] in scorching fire and scalding water
وَظِلٍّۢ مِّن يَحْمُومٍۢ ﴿٤٣﴾
And a shade of black smoke,
لَّا بَارِدٍۢ وَلَا كَرِيمٍ ﴿٤٤﴾
Neither cool nor beneficial.
إِنَّهُمْ كَانُوا۟ قَبْلَ ذَٰلِكَ مُتْرَفِينَ ﴿٤٥﴾
Indeed they were, before that, indulging in affluence,
وَكَانُوا۟ يُصِرُّونَ عَلَى ٱلْحِنثِ ٱلْعَظِيمِ ﴿٤٦﴾
And they used to persist in the great violation,
وَكَانُوا۟ يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًۭا وَعِظَـٰمًا أَءِنَّا لَمَبْعُوثُونَ ﴿٤٧﴾
And they used to say, "When we die and become dust and bones, are we indeed to be resurrected?
أَوَءَابَآؤُنَا ٱلْأَوَّلُونَ ﴿٤٨﴾
And our forefathers [as well]?"
قُلْ إِنَّ ٱلْأَوَّلِينَ وَٱلْـَٔاخِرِينَ ﴿٤٩﴾
Say, [O Muhammad], "Indeed, the former and the later peoples
لَمَجْمُوعُونَ إِلَىٰ مِيقَـٰتِ يَوْمٍۢ مَّعْلُومٍۢ ﴿٥٠﴾
Are to be gathered together for the appointment of a known Day."
ثُمَّ إِنَّكُمْ أَيُّهَا ٱلضَّآلُّونَ ٱلْمُكَذِّبُونَ ﴿٥١﴾
Then indeed you, O those astray [who are] deniers,
لَـَٔاكِلُونَ مِن شَجَرٍۢ مِّن زَقُّومٍۢ ﴿٥٢﴾
Will be eating from trees of zaqqum
فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ ﴿٥٣﴾
And filling with it your bellies
فَشَـٰرِبُونَ عَلَيْهِ مِنَ ٱلْحَمِيمِ ﴿٥٤﴾
And drinking on top of it from scalding water
فَشَـٰرِبُونَ شُرْبَ ٱلْهِيمِ ﴿٥٥﴾
And will drink as the drinking of thirsty camels.
هَـٰذَا نُزُلُهُمْ يَوْمَ ٱلدِّينِ ﴿٥٦﴾
That is their accommodation on the Day of Recompense.
نَحْنُ خَلَقْنَـٰكُمْ فَلَوْلَا تُصَدِّقُونَ ﴿٥٧﴾
We have created you, so why do you not believe?
أَفَرَءَيْتُم مَّا تُمْنُونَ ﴿٥٨﴾
Have you seen that which you emit?
ءَأَنتُمْ تَخْلُقُونَهُۥٓ أَمْ نَحْنُ ٱلْخَـٰلِقُونَ ﴿٥٩﴾
Is it you who creates it, or are We the Creator?
نَحْنُ قَدَّرْنَا بَيْنَكُمُ ٱلْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿٦٠﴾
We have decreed death among you, and We are not to be outdone
عَلَىٰٓ أَن نُّبَدِّلَ أَمْثَـٰلَكُمْ وَنُنشِئَكُمْ فِى مَا لَا تَعْلَمُونَ ﴿٦١﴾
In that We will change your likenesses and produce you in that [form] which you do not know.
وَلَقَدْ عَلِمْتُمُ ٱلنَّشْأَةَ ٱلْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ ﴿٦٢﴾
And you have already known the first creation, so will you not remember?
أَفَرَءَيْتُم مَّا تَحْرُثُونَ ﴿٦٣﴾
And have you seen that [seed] which you sow?
ءَأَنتُمْ تَزْرَعُونَهُۥٓ أَمْ نَحْنُ ٱلزَّٰرِعُونَ ﴿٦٤﴾
Is it you who makes it grow, or are We the grower?
لَوْ نَشَآءُ لَجَعَلْنَـٰهُ حُطَـٰمًۭا فَظَلْتُمْ تَفَكَّهُونَ ﴿٦٥﴾
If We willed, We could make it [dry] debris, and you would remain in wonder,
إِنَّا لَمُغْرَمُونَ ﴿٦٦﴾
[Saying], "Indeed, we are [now] in debt;
بَلْ نَحْنُ مَحْرُومُونَ ﴿٦٧﴾
Rather, we have been deprived."
أَفَرَءَيْتُمُ ٱلْمَآءَ ٱلَّذِى تَشْرَبُونَ ﴿٦٨﴾
And have you seen the water that you drink?
ءَأَنتُمْ أَنزَلْتُمُوهُ مِنَ ٱلْمُزْنِ أَمْ نَحْنُ ٱلْمُنزِلُونَ ﴿٦٩﴾
Is it you who brought it down from the clouds, or is it We who bring it down?
لَوْ نَشَآءُ جَعَلْنَـٰهُ أُجَاجًۭا فَلَوْلَا تَشْكُرُونَ ﴿٧٠﴾
If We willed, We could make it bitter, so why are you not grateful?
أَفَرَءَيْتُمُ ٱلنَّارَ ٱلَّتِى تُورُونَ ﴿٧١﴾
And have you seen the fire that you ignite?
ءَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ ٱلْمُنشِـُٔونَ ﴿٧٢﴾
Is it you who produced its tree, or are We the producer?
نَحْنُ جَعَلْنَـٰهَا تَذْكِرَةًۭ وَمَتَـٰعًۭا لِّلْمُقْوِينَ ﴿٧٣﴾
We have made it a reminder and provision for the travelers,
فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ ﴿٧٤﴾
So exalt the name of your Lord, the Most Great.
۞ فَلَآ أُقْسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ ﴿٧٥﴾
Then I swear by the setting of the stars,
وَإِنَّهُۥ لَقَسَمٌۭ لَّوْ تَعْلَمُونَ عَظِيمٌ ﴿٧٦﴾
And indeed, it is an oath - if you could know - [most] great.
إِنَّهُۥ لَقُرْءَانٌۭ كَرِيمٌۭ ﴿٧٧﴾
Indeed, it is a noble Qur'an
فِى كِتَـٰبٍۢ مَّكْنُونٍۢ ﴿٧٨﴾
In a Register well-protected;
لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ ﴿٧٩﴾
None touch it except the purified.
تَنزِيلٌۭ مِّن رَّبِّ ٱلْعَـٰلَمِينَ ﴿٨٠﴾
[It is] a revelation from the Lord of the worlds.
أَفَبِهَـٰذَا ٱلْحَدِيثِ أَنتُم مُّدْهِنُونَ ﴿٨١﴾
Then is it to this statement that you are indifferent
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ﴿٨٢﴾
And make [the thanks for] your provision that you deny [the Provider]?
فَلَوْلَآ إِذَا بَلَغَتِ ٱلْحُلْقُومَ ﴿٨٣﴾
Then why, when the soul at death reaches the throat
وَأَنتُمْ حِينَئِذٍۢ تَنظُرُونَ ﴿٨٤﴾
And you are at that time looking on -
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـٰكِن لَّا تُبْصِرُونَ ﴿٨٥﴾
And Our angels are nearer to him than you, but you do not see -
فَلَوْلَآ إِن كُنتُمْ غَيْرَ مَدِينِينَ ﴿٨٦﴾
Then why do you not, if you are not to be recompensed,
تَرْجِعُونَهَآ إِن كُنتُمْ صَـٰدِقِينَ ﴿٨٧﴾
Bring it back, if you should be truthful?
فَأَمَّآ إِن كَانَ مِنَ ٱلْمُقَرَّبِينَ ﴿٨٨﴾
And if the deceased was of those brought near to Allah,
فَرَوْحٌۭ وَرَيْحَانٌۭ وَجَنَّتُ نَعِيمٍۢ ﴿٨٩﴾
Then [for him is] rest and bounty and a garden of pleasure.
وَأَمَّآ إِن كَانَ مِنْ أَصْحَـٰبِ ٱلْيَمِينِ ﴿٩٠﴾
And if he was of the companions of the right,
فَسَلَـٰمٌۭ لَّكَ مِنْ أَصْحَـٰبِ ٱلْيَمِينِ ﴿٩١﴾
Then [the angels will say], "Peace for you; [you are] from the companions of the right."
وَأَمَّآ إِن كَانَ مِنَ ٱلْمُكَذِّبِينَ ٱلضَّآلِّينَ ﴿٩٢﴾
But if he was of the deniers [who were] astray,
فَنُزُلٌۭ مِّنْ حَمِيمٍۢ ﴿٩٣﴾
Then [for him is] accommodation of scalding water
وَتَصْلِيَةُ جَحِيمٍ ﴿٩٤﴾
And burning in Hellfire
إِنَّ هَـٰذَا لَهُوَ حَقُّ ٱلْيَقِينِ ﴿٩٥﴾
Indeed, this is the true certainty,
فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ ﴿٩٦﴾
So exalt the name of your Lord, the Most Great.