Sūrah al-Wāqiʿah (The Event)
Verses 56:13-14: The First Group
56:13a: ثُلَّةٌ مِّنَ الْأَوَّلِينَ A multitude of the former peoples (Thullatumm-mina l-awwalīn; th-l-l / থ-ল-ল – to be numerous, a troop // thullah // [Cognate: none]; '-w-l / অ-ও-ল – to be first // al-awwalūn // Cognate: Hebrew: ʾôl "first")
56:14a: وَقَلِيلٌ مِّنَ الْآخِرِينَ And a few of the later peoples (Wa qalīlumm-mina l-ākhirīn; q-l-l / ক-ল-ল – to be few, little // qalīl // Cognate: Aramaic: qalīlā "small"; '-kh-r / আ-খ-র – to be last // al-ākhirūn // Cognate: Syriac: ʾāḥrāyā "last")
Tafsīr 56:13-14:
These verses describe the composition of the Sābiqūn, the "Foremost Ones" mentioned in 56:10, specifying they are a large company from the early generations but only a few from the later ones. This concept of a spiritual elite is echoed in Sūrah al-Mu’minūn (23:1-11) which details the qualities of the successful believers who inherit Paradise. Classical exegetes like Ibn Kathīr interpret "the former peoples" as the righteous from nations before Islam and the earliest companions of the Prophet Muḥammad, while "the later peoples" refer to the subsequent generations of his Ummah, suggesting a decline in the number of the spiritual elite over time. Sufi interpretations view the Sābiqūn as souls who hastened to God in pre-eternity, their earthly manifestation being a mere echo of that primordial race, with fewer such souls appearing in later, more spiritually dense ages. There is a conceptual parallel in the New Testament with Jesus's statement: "For many are called, but few are chosen" (Matthew 22:14), which distinguishes a broader group of believers from a smaller, elect one.
Verses 56:27-28: Companions of the Right
56:27a: وَأَصْحَابُ الْيَمِينِ And the companions of the right (Wa aṣḥābu l-yamīn; ṣ-ḥ-b / স-হ-ব – to accompany // aṣḥāb // [Cognate: none]; y-m-n / য-ম-ন – right side, good omen // yamīn // Cognate: Hebrew: yāmîn "right hand")
56:27b: مَا أَصْحَابُ الْيَمِينِ what are the companions of the right? (mā aṣḥābu l-yamīn; m-ā / ম-আ – what // mā // Cognate: Akkadian: mīnu "what")
56:28a: فِي سِدْرٍ Among lote-trees (Fī sidrim; f-ī / ফ-ঈ – in, within // fī // Cognate: Ugaritic: p- "in, at"; s-d-r / স-দ-র – lote-tree // sidr // Cognate: Syriac: sedrā "tree")
56:28b: مَّخْضُودٍ thornless (makhḍūd; kh-ḍ-d / খ-দ-দ – to bend, strip thorns // makhḍūd // [Cognate: none])
Tafsīr 56:27-28:
This section introduces the second group of the blessed, the Aṣḥāb al-Yamīn (Companions of the Right), whose glorious state is emphasized with the rhetorical question, "what are the companions of the right?" Their reward begins with being among thornless lote-trees, a powerful symbol of ease and pleasure. In contrast to the thorns of the worldly desert acacia, which represent hardship and pain, the lote-trees of Paradise are stripped of all harm, signifying a state of pure, untroubled bliss, an idea supported by descriptions of Paradise in Sūrah ar-Raḥmān (55:46-78) as a place free from toil and sorrow. The lote-tree itself holds cosmic significance, as the Prophet ascended past the Sidrat al-Muntahā, the "Lote-Tree of the Utmost Boundary," in 53:14. For al-Rāzī, removing the thorns symbolizes the purification of the soul from all vices. This imagery finds a parallel in the Book of Isaiah's prophecy of a restored creation: "Instead of the thornbush shall come up the cypress; instead of the brier shall come up the myrtle" (Isaiah 55:13), symbolizing a transformation from a state of curse and struggle to one of blessing and peace.
Verses 56:38-40: The Second Group
56:38a: لِّأَصْحَابِ الْيَمِينِ For the companions of the right (Li-aṣḥābi l-yamīn; lām / ল-ম – for // li- // Cognate: Hebrew: lə- "to, for"; ṣ-ḥ-b / স-হ-ব – to accompany // aṣḥāb // [Cognate: none]; y-m-n / য-ম-ন – right side, good omen // yamīn // Cognate: Hebrew: yāmîn "right hand")
56:39a: ثُلَّةٌ مِّنَ الْأَوَّلِينَ A multitude of the former peoples (Thullatumm-mina l-awwalīn; th-l-l / থ-ল-ল – to be numerous, a troop // thullah // [Cognate: none]; '-w-l / অ-ও-ল – to be first // al-awwalūn // Cognate: Hebrew: ʾôl "first")
56:40a: وَثُلَّةٌ مِّنَ الْآخِرِينَ And a multitude of the later peoples (Wa thullatumm-mina l-ākhirīn; th-l-l / থ-ল-ল – to be numerous, a troop // thullah // [Cognate: none]; '-kh-r / আ-খ-র – to be last // al-ākhirūn // Cognate: Syriac: ʾāḥrāyā "last")
Tafsīr 56:38-40:
These verses conclude the description of the virgins of Paradise (mentioned in 56:35-37) by specifying that they are for the Aṣḥāb al-Yamīn, and then define the demographic of this group. Unlike the Foremost, who were a few from the later generations (56:14), the Companions of the Right are a large multitude (thullah) from both the former and the later peoples. This signifies that the general body of the saved will be substantial across all eras of human history, a message of divine mercy and hope that complements the exclusivity of the Sābiqūn. The Prophet Muḥammad, upon hearing the earlier verses, reportedly expressed hope that his followers would constitute a large portion of the inhabitants of Paradise, and these verses are seen as a fulfillment of that hope. Al-Qushayrī noted that while the Foremost are few due to the rigor of their spiritual path, God’s expansive mercy makes the Companions of the Right numerous from every community. This idea of a great, uncountable assembly of the righteous from all nations is mirrored in the New Testament's vision: "After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb" (Revelation 7:9).
Verse 23:1: Assured Success
23:1a: قَدْ أَفْلَحَ Certainly, have succeeded (ক্বদ্ আফ্লাহ়া; q-d-d / ক-দ-দ – certainly, indeed // qad // Cognate: [none] ; f-l-ḥ / ফ-ল-হ – to cleave, prosper, succeed // aflaḥa // Cognate: Ge'ez: falḥa "he prospered")
23:1b: الْمُؤْمِنُونَ the believers (ল্-মু’মিনূন; '-m-n / অ-ম-ন – to be safe, trust, believe // mu’minūn // Cognate: Hebrew: he'ĕmîn "he believed")
Tafsīr 23:1:
This verse establishes a definitive declaration of success and salvation (falāḥ) for "the believers" (al-mu’minūn), a theme echoed in Sūrah al-A'lā which states, "He has certainly succeeded who purifies himself" (87:14). Classical exegetes like al-Zamakhsharī emphasize that the past tense verb aflaḥa denotes a future event so certain it is spoken of as already having occurred, highlighting the unbreakable nature of the divine promise. Modern commentators see this success not just as an eschatological reward but as a state of inner peace and societal well-being achieved by embodying the subsequent virtues. For Sufis, falāḥ is the ultimate spiritual fruition, the soul's return to its divine origin, achieved through sincere faith (īmān). This concept of salvation through faith and righteous works resonates with James 2:17, "So also faith by itself, if it does not have works, is dead."
Verse 23:2: Humble Prayer
23:2a: الَّذِينَ هُمْ Those who are (আল্লাযীনা হুম্; dh-ī / য-ঈ – who, which // alladhīna // Cognate: [none])
23:2b: فِي صَلَاتِهِمْ in their prayer (ফী ছলাতিহিম্; f-ī / ফ-ঈ – in, within // fī // Cognate: Ugaritic: p- "in, at" ; ṣ-l-w / স-ল-ও – to connect, pray // ṣalāt // Cognate: Aramaic: ṣlōṯā "prayer")
23:2c: خَاشِعُونَ humbly submissive (খশিঊন; kh-sh-ʿ / খ-শ-ʿ – to be lowly, humble, submissive // khāshiʿūn // Cognate: [none])
Tafsīr 23:2:
The first characteristic of the successful believer is their state of khushūʿ (humble submission) in prayer, a concept underscored in the directive, "And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive (al-khāshiʿīn)" (2:45). Al-Ṭabarī explains khushūʿ as a combination of an inner state of awe and an outer state of physical tranquility and focus, where the heart is fully present before God. Sufi masters like al-Ghazālī considered it the very soul of prayer, without which the ritual is a mere shell. This internal state of reverence is a core tenet of prophetic tradition, where the Prophet ﷺ defined excellence (iḥsān) as "to worship Allah as if you see Him." A parallel can be drawn to the biblical call for reverence in worship, as in Psalm 2:11: "Serve the LORD with fear and rejoice with trembling."
Verse 23:3: Avoiding Vanity
23:3a: وَالَّذِينَ هُمْ And those who are (ওয়াল্লাযীনা হুম্; w- / ও – and // wa // Cognate: Hebrew: wə- "and" ; dh-ī / য-ঈ – who, which // alladhīna // Cognate: [none])
23:3b: عَنِ اللَّغْوِ from idle talk (আনি ল্লাগ্বি; l-gh-w / ল-গ-ও – to be vain, engage in idle talk // laghw // Cognate: [none])
23:3c: مُعْرِضُونَ turning away (মু’রিদ্বূন; ʿ-r-ḍ / ʿ-র-দ – to turn away, shun // muʿriḍūn // Cognate: [none])
Tafsīr 23:3:
This verse identifies the believers as those who actively shun al-laghw, which encompasses any speech or activity that is vain, frivolous, or sinful, aligning with the principle in Sūrah al-Furqān where the servants of the Most Merciful "when they pass by worthless talk, they pass by with dignity" (25:72). Ibn Kathīr interprets al-laghw to include everything from falsehood and polytheism to useless chatter that distracts from the remembrance of God. From a modern perspective, this is a call for mindful engagement with the world, avoiding the vacuous distractions of modern life. In Sufism, guarding the tongue from laghw is a foundational practice for purifying the heart and achieving spiritual clarity. This principle finds a strong echo in the New Testament, particularly in Ephesians 5:4, which warns against "obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving."
Verse 23:4: Active Purification
23:4a: وَالَّذِينَ هُمْ And those who are (ওয়াল্লাযীনা হুম্; w- / ও – and // wa // Cognate: Hebrew: wə- "and" ; dh-ī / য-ঈ – who, which // alladhīna // Cognate: [none])
23:4b: لِلزَّكَاةِ for zakāh (লিয্যাকাতি; z-k-w / য-ক-ও – to purify, increase, grow // zakāh // Cognate: Aramaic: zkūṯā "merit, purity")
23:4c: فَاعِلُونَ active (ফা’ইলূন; f-ʿ-l / ফ-ʿ-ল – to do, act, make // fāʿilūn // Cognate: [none])
Tafsīr 23:4:
The believers are described as those who are "active" (fāʿilūn) in giving zakāh (purifying charity), highlighting that it is not a passive obligation but a consistent practice. The Qur’ān repeatedly links prayer and zakāh, as in "And they were not commanded except to worship Allah... and to establish prayer and to give zakāh" (98:5). Classical commentators like al-Qurṭubī note the dual meaning of zakāh as both purification of wealth and the soul, and the cause of growth and blessing. The term fāʿilūn suggests a proactive and habitual engagement in purifying one's wealth and supporting the community. For Sufis, zakāh extends beyond material wealth to include sharing one's knowledge, time, and spiritual insights. The concept of giving a tithe as an act of worship is a central parallel, as in Malachi 3:10: "'Bring the whole tithe into the storehouse, that there may be food in my house.'"
Verse 23:5: Guarding Chastity
23:5a: وَالَّذِينَ هُمْ And those who are (ওয়াল্লাযীনা হুম্; w- / ও – and // wa // Cognate: Hebrew: wə- "and" ; dh-ī / য-ঈ – who, which // alladhīna // Cognate: [none])
23:5b: لِفُرُوجِهِمْ to their private parts (লিফুরূজিহিম্; f-r-j / ফ-র-জ – opening, private part // furūj // Cognate: [none])
23:5c: حَافِظُونَ guardians (হাফিযূন; ḥ-f-ẓ / হ-ফ-জ – to guard, protect, preserve // ḥāfiẓūn // Cognate: Hebrew: ḥāp̄aṣ "to watch over")
Tafsīr 23:5:
This verse continues the description of believers, focusing on their role as "guardians" (ḥāfiẓūn) of their chastity, a command made explicit to both genders in Sūrah al-Nūr: "Tell the believing men to reduce [some] of their vision and guard their private parts... And tell the believing women..." (24:30-31). The term ḥāfiẓūn implies not merely abstention but a vigilant and proactive preservation of one's modesty and sexual integrity. Classical tafsīr universally interprets this as restricting sexual relations to the legal confines of marriage. In a broader Sufi interpretation, guarding the "private parts" is also symbolic of guarding all one's faculties—eyes, ears, tongue—from unlawful or spiritually harmful exposure. This moral imperative parallels the sentiment in 1 Thessalonians 4:3-4: "For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor."
Verse 23:6: Lawful Relations
23:6a: إِلَّا عَلَىٰ أَزْوَاجِهِمْ Except from their spouses (ইল্লা ‘আলাআয্যাজিহিম্; z-w-j / য-ও-জ – to be a pair, couple, spouse // azwāj // Cognate: [none])
23:6b: أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ or what their right hands possess (আও মা মালাকাত্ আইমা-নুহুম্; m-l-k / ম-ল-ক – to own, possess // malakat // Cognate: Hebrew: meleḵ "king" ; y-m-n / য-ম-ন – right hand, oath // aymān // Cognate: Hebrew: yāmîn "right hand")
23:6c: فَإِنَّهُمْ غَيْرُ مَلُومِينَ for indeed, they are not to be blamed (ফাইন্নাহুম্ গইরু মালূমীন; l-w-m / ল-ও-ম – to blame, reproach // malūmīn // Cognate: [none])
Tafsīr 23:6:
This verse specifies the exceptions for lawful sexual relations, limiting them to spouses (azwājihim) or "what their right hands possess" (mā malakat aymānuhum), stating that within these bounds, one is free from blame (ghayru malūmīn). The reference to "right hand possess" is understood by classical jurists within the historical context of concubinage through warfare, a practice contingent on specific legal and ethical frameworks that are no longer operative. Modernist interpretations stress that the overarching principle of the Qur'ān moves towards manumission and monogamy, viewing this verse as addressing a pre-existing social reality while restricting its scope. The verse establishes clear legal and moral boundaries, a concept also found in the Hebrew Bible, which delineates permissible and impermissible unions extensively, as in Leviticus 18. The phrase "not to be blamed" signifies divine sanction for intimacy within these prescribed relationships.
Verse 23:7: Prohibited Transgression
23:7a: فَمَنِ ابْتَغَىٰ But whoever seeks (ফামানি ব্তাগ-ও; b-gh-y / ব-গ-য় – to seek, desire, seek to transgress // ibtaghā // Cognate: [none])
23:7b: وَرَاءَ ذَٰلِكَ beyond that (ওয়ারআ-’আ যা-লিকা; w-r-' / ও-র-অ – behind, beyond // warā'a // Cognate: [none] ; dh-l-k / য-ল-ক – to be that // dhālika // Cognate: Aramaic: dāk "that")
23:7c: فَأُولَٰئِكَ هُمُ الْعَادُونَ then it is those who are the transgressors (ফাঊলা~ইকা হুমু ল্‘আদূন; ʿ-d-w / ʿ-দ-ও – to transgress, be hostile, pass beyond // ʿādūn // Cognate: Hebrew: ʿāḏāh "to pass on")
Tafsīr 23:7:
Following the establishment of lawful boundaries, this verse issues a stern warning that seeking sexual gratification beyond the divinely sanctioned relationships constitutes transgression (al-ʿādūn). This term signifies crossing a limit set by God, a theme central to Qur'ānic ethics, as seen in "And whoever transgresses the limits of Allah has certainly wronged himself" (65:1). Al-Rāzī notes that warā'a dhālika ("beyond that") is a comprehensive term that forbids all other forms of sexual expression outside the two mentioned categories. This principle of defining and respecting divine limits is fundamental to the concept of piety. The verse acts as a definitive legal and moral closure to the preceding exception, framing any deviation as a rebellion against divine order. A parallel principle is found in Hebrews 13:4, "Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous."
Verse 23:8: Upholding Trusts
23:8a: وَالَّذِينَ هُمْ And those who are (ওয়াল্লাযীনা হুম্; w- / ও – and // wa // Cognate: Hebrew: wə- "and" ; dh-ī / য-ঈ – who, which // alladhīna // Cognate: [none])
23:8b: لِأَمَانَاتِهِمْ وَعَهْدِهِمْ to their trusts and their promises (লিআমা-না-তিহিম্ ওয়া‘আহ্দিহিম্; '-m-n / অ-ম-ন – to be safe, trust // amānāt // Cognate: Hebrew: 'āmán "to be faithful" ; ʿ-h-d / ʿ-হ-দ – to pledge, make a covenant // ʿahd // Cognate: Hebrew: ʿēḏ "witness")
23:8c: رَاعُونَ observant (রা‘ঊন; r-ʿ-y / র-ʿ-য় – to pasture, guard, observe // rāʿūn // Cognate: Hebrew: rāʿāh "to shepherd")
Tafsīr 23:8:
The believers are characterized as those who are observant (rāʿūn) of their trusts (amānāt) and covenants (ʿahd), a cornerstone of Islamic ethics commanded in Sūrah al-Nisā’: "Indeed, Allah commands you to render trusts to whom they are due" (4:58). The term rāʿūn evokes the image of a shepherd diligently watching over their flock, implying constant vigilance and care in fulfilling all obligations, whether to God or to fellow human beings. Classical exegetes like Ibn Jarīr al-Ṭabarī interpret amānāt broadly to include all duties entrusted to a person by God and society. For Sufis, the greatest amānah is the divine secret placed within the human soul. This emphasis on faithfulness is a shared Abrahamic value, as stated in Psalm 15:1, 4, which asks who may dwell in God's holy hill and answers, "[He] who keeps his oath even when it hurts."
Verse 23:9: Guarding Prayers
23:9a: وَالَّذِينَ هُمْ And those who are (ওয়াল্লাযীনা হুম্; w- / ও – and // wa // Cognate: Hebrew: wə- "and" ; dh-ī / য-ঈ – who, which // alladhīna // Cognate: [none])
23:9b: عَلَىٰ صَلَوَاتِهِمْ over their prayers (‘আলা ছলাওয়া-তিহিম্; ṣ-l-w / স-ল-ও – to connect, pray // ṣalawāt // Cognate: Aramaic: ṣlōṯā "prayer")
23:9c: يُحَافِظُونَ constant guard (ইয়ুহাফিযূন; ḥ-f-ẓ / হ-ফ-জ – to guard, protect, preserve // yuḥāfiẓūn // Cognate: Hebrew: ḥāp̄aṣ "to watch over")
Tafsīr 23:9:
This verse returns to the theme of prayer, framing the believers as those who "constantly guard" (yuḥāfiẓūn) their prayers. While verse 2 focused on the internal quality of prayer (khushūʿ), this verse emphasizes the external regularity and preservation of the ritual at its appointed times and in its proper form, as commanded in "Guard strictly the prayers" (2:238). The use of the plural ṣalawāt (prayers) in conjunction with yuḥāfiẓūn (they guard/preserve) highlights the importance of maintaining all the prescribed daily prayers consistently. Al-Qushayrī, in his Sufi commentary, notes that this guarding (ḥifẓ) is the outer container for the inner treasure of humble submission (khushūʿ). This dual emphasis—on both the inner spirit and outward observance of religious duties—is a foundational principle of piety, reflecting the command to "watch and pray" found in Matthew 26:41.
Verse 23:10: The Inheritors
23:10a: أُولَٰئِكَ هُمُ It is those who are (ঊলা~ইকা হুমু; '-l- / অ-ল – to be // ulā'ika // Cognate: [none])
23:10b: الْوَارِثُونَ the inheritors (ল্-ওয়া-রিছূন; w-r-th / ও-র-থ – to inherit // wārithūn // Cognate: Hebrew: yāraš "to inherit")
Tafsīr 23:10:
This verse serves as the immediate conclusion and reward for the preceding descriptions, identifying those who embody these qualities as al-wārithūn—the inheritors. The definitive article al- signifies that they are the true and designated inheritors of the ultimate success promised in verse 1. This concept of inheritance implies a guaranteed entitlement bestowed by God, not earned by merit alone but granted through His grace to those who follow His path. The Qur’ān refers to the righteous as those who will inherit the earth (21:105) and Paradise. This theological concept frames the relationship between God and the believers as that of a benefactor bequeathing a priceless legacy to His chosen heirs. This echoes the promise made in Matthew 5:5, "Blessed are the meek, for they shall inherit the earth."
Verse 23:11: Paradise Inherited
23:11a: الَّذِينَ يَرِثُونَ Who will inherit (আল্লাযীনা ইয়ারিছূনা; w-r-th / ও-র-থ – to inherit // yarithūn // Cognate: Hebrew: yāraš "to inherit")
23:11b: الْفِرْدَوْسَ the Firdaws (ল্-ফিরদাউস্; f-r-d-s / ফ-র-দ-স – garden, paradise // firdaws // Cognate: Avestan: pairidaēza "walled garden")
23:11c: هُمْ فِيهَا خَالِدُونَ they in it will abide forever (হুম্ ফীহা খ-লিদূন; kh-l-d / খ-ল-দ – to abide forever, be immortal // khālidūn // Cognate: [none])
Tafsīr 23:11:
This verse specifies what is inherited: al-Firdaws, the highest and most excellent level of Paradise, where the believers will abide eternally (khālidūn). The loanword Firdaws (from Persian, via Avestan pairidaēza, meaning "walled garden") signifies an enclosed, sublime garden, a concept that also gave rise to the Greek paradeisos. Prophetic traditions describe Firdaws as being directly beneath the Throne of the Most Merciful, from which the rivers of Paradise flow. Ibn al-Qayyim describes it as the culmination of all spiritual and physical bliss. The concept of eternal life (khulūd) in this blissful state is the ultimate fulfillment of the falāḥ (success) promised at the beginning of the Sūrah, a contrast to the transient nature of worldly life. This inheritance of an eternal, heavenly paradise resonates with the promise in Revelation 2:7, "To the one who is victorious, I will give the right to eat from the tree of life, which is in the paradise of God."
Verse 55:46: Two Gardens of Awe
55:46a: وَلِمَنْ خَافَ And for whoever feared (ওয়া লিমান্ খফা; w- / ও – and // wa // Cognate: Hebrew: wə- "and" ; kh-w-f / খ-ও-ফ – to fear, be in awe // khāfa // Cognate: [none])
55:46b: مَقَامَ رَبِّهِ the station of his Lord (মাক্ব-মা রব্বিহী; q-w-m / ক-ও-ম – to stand, rise, establish // maqām // Cognate: Hebrew: qûm "to rise, stand" ; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:46c: جَنَّتَانِ are two gardens (জান্নাতা-ন; j-n-n / জ-ন-ন – to cover, conceal, be veiled // jannatān // Cognate: Hebrew: gan "garden")
Tafsīr 55:46:
This verse promises a reward of "two gardens" (jannatān) for the one who fears (khāfa) standing before their Lord for judgment, a fear rooted in awe and reverence rather than terror. This concept of God-consciousness preventing transgression is highlighted in 79:40-41, "But as for he who feared the station of his Lord and restrained the soul from [unlawful] desire, then indeed, Paradise will be his refuge." Classical commentators like Ibn Kathīr have suggested the two gardens could be one for humans and one for jinn, or one for fulfilling obligations and another for avoiding prohibitions, or one of gold and one of silver as described later. Sufis interpret one garden as the external reward and the second as the internal bliss of Divine Presence (maqām al-mushāhadah). The duality of the reward reflects the completeness of the recompense, a theme mirrored in the promise of a "double portion" for the righteous in texts like Isaiah 61:7.
Verse 55:47: Denying the Favors
55:47a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:47b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:47c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:47:
This refrain, repeated 31 times throughout the Sūrah, serves as its central axis, a powerful rhetorical question addressed to both humankind and the jinn (-kumā being the dual pronoun). It challenges the audience to acknowledge the undeniable favors (ālā') of their Lord, from the creation of the universe to the promise of Paradise. Al-Rāzī explains that its repetition after every mention of a specific blessing—be it terrestrial or celestial—forces a pause for reflection and gratitude, making denial an act of profound ingratitude. Modern exegesis views this as a psychological device to break down the barriers of arrogance and heedlessness. A prophetic tradition reports that upon hearing this verse, the jinn would respond, "We do not deny any of Your favors, our Lord; all praise is for You." The structure is reminiscent of the responsive refrains in the Psalms, such as Psalm 136, where "His steadfast love endures forever" follows each enumerated act of God.
Verse 55:48: Branching Gardens
55:48a: ذَوَاتَا Possessing (যাওয়া-তা~; dh-w / য-ও – possessor of // dhawātā // Cognate: [none])
55:48b: أَفْنَانٍ spreading branches (আফ্না-ন; f-n-n / ফ-ন-ন – branch, variety, mode // afnān // Cognate: [none])
Tafsīr 55:48:
This verse offers the first description of the two promised gardens: they are dhawātā afnān, possessors of branches. The word afnān carries a rich semantic field, interpreted by exegetes to mean not just lush, spreading branches providing shade and beauty, but also a multitude of varieties of fruits, colors, and delights. Ibn 'Abbās is reported to have said it means the branches are so intertwined that they provide continuous shade. The imagery evokes a sense of immense abundance, vitality, and complexity within the gardens. This description of a celestial paradise with abundant, life-giving trees is a powerful archetype, parallel to the description of the New Jerusalem in Revelation 22:2, "on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month."
Verse 55:49: Denying the Favors
55:49a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:49b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:49c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:49:
The refrain appears again immediately after the description of the gardens' branches, directly linking this specific divine blessing to the challenge against denial. By juxtaposing the concrete image of lush, varied branches (afnān) with the rhetorical question, the verse compels its dual audience (humankind and jinn) to confront the source of this unimaginable beauty and abundance. Al-Ṭabarī emphasizes that the placement here serves to underscore that even a single detail of Paradise is a monumental favor in itself, worthy of acknowledgment and gratitude. The repetitive structure builds a cumulative argument against disbelief, demonstrating that every facet of existence, from the mundane to the sublime, is a sign (āyah) and a favor (ni'mah) from the Lord that cannot be rationally denied. This method of repetitive affirmation to instill a theological truth is a common literary device in sacred texts worldwide.
Verse 55:50: Flowing Springs
55:50a: فِيهِمَا عَيْنَانِ In them both are two springs (ফীহিমা ‘আয়না-নি; f-ī / ফ-ঈ – in, within // fīhimā // Cognate: Ugaritic: p- "in, at" ; ʿ-y-n / ʿ-য়-ন – eye, spring, source // ʿaynāni // Cognate: Hebrew: ʿayin "eye, spring")
55:50b: تَجْرِيَانِ flowing (তাজ্বরিয়া-ন; j-r-y / জ-র-য় – to flow, run // tajriyāni // Cognate: [none])
Tafsīr 55:50:
Within the two gardens are two flowing springs, a potent symbol of life, purity, and unceasing divine sustenance. The Qur’ān frequently uses the imagery of "gardens underneath which rivers flow" (e.g., 2:25) to depict Paradise, but here specifies two distinct springs. Classical commentators like al-Bayḍāwī suggest these are the springs of Tasnīm and Salsabīl, mentioned elsewhere in the Qur’ān (83:27, 76:18). For Sufis, these flowing springs represent the unceasing flow of divine knowledge (maʿrifah) and love (maḥabbah) that quenches the spiritual thirst of the inhabitants. This imagery of a paradise sustained by flowing water is a powerful archetype, resonating with Genesis 2:10, "A river flowed out of Eden to water the garden, and there it divided and became four rivers."
Verse 55:51: Denying the Favors
55:51a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:51b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:51c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:51:
The refrain immediately follows the mention of the two flowing springs, demanding that humanity and the jinn recognize this specific provision as a divine favor (ālā'). By questioning the denial of such a fundamental element of life and bliss—water—the verse challenges the audience at a visceral level. Each repetition reinforces the central theme: the blessings of God are both countless and undeniable, and the constant flow of these springs is a microcosmic representation of the constant flow of His mercy. The structure serves to make gratitude an active, conscious response to every single manifestation of divine bounty.
Verse 55:52: Pairs of Fruit
55:52a: فِيهِمَا مِن كُلِّ In them both, of every (ফীহিমা মিন্ কুল্লি; k-l-l / ক-ল-ল – all, every // kull // Cognate: Akkadian: kalu "all")
55:52b: فَاكِهَةٍ زَوْجَانِ fruit, are two kinds (ফা-কিহাতিন্ যাউজা-ন; f-k-h / ফ-ক-হ – to be joyful, bear fruit // fākihah // Cognate: [none] ; z-w-j / য-ও-জ – to be a pair, couple // zawjān // Cognate: [none])
Tafsīr 55:52:
The abundance of the gardens is further detailed: they contain "two kinds" (zawjān) of every fruit, a theme of plentiful variety also mentioned in 13:3, "and of all fruits He made therein two mates." Exegetes have offered various interpretations for zawjān: it could mean known and unknown fruits, fresh and dried fruits, or simply two distinct varieties of each type, implying a bounty beyond earthly imagination. This duality emphasizes completeness and perfection in provision. The delight (fākihah) of the inhabitants is amplified by this endless variety, ensuring no satiety or boredom. This image of a paradise bearing diverse and perpetual fruit is found in Revelation 22:2, which describes the tree of life "with its twelve kinds of fruit, yielding its fruit each month."
Verse 55:53: Denying the Favors
55:53a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:53b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:53c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:53:
Following the description of the paired fruits, the refrain again demands accountability. It frames the unimaginable variety and abundance of Paradise not as a fantasy, but as a tangible favor from the Lord that is irrational to deny. Al-Qurṭubī notes that the relentless questioning serves to strip away layers of heedlessness, forcing a recognition that every detail of this promised bliss is a deliberate act of divine generosity. The denial of such a specific and delightful provision is thus portrayed as a rejection of God's very nature as al-Razzāq (The Provider).
Verse 55:54: Brocade Couches
55:54a: مُتَّكِئِينَ عَلَىٰ فُرُشٍ Reclining on furnishings (মুত্তাকিঈনা ‘আলা ফুরুশিন্; w-k-' / ও-ক-অ – to lean, recline // muttaki'īna // Cognate: [none] ; f-r-sh / ফ-র-শ – to spread out, furnish // furush // Cognate: Hebrew: pāras "to spread out")
55:54b: بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ whose linings are of brocade (বত্বা~ইনুহা মিন্ ইস্তাব্রাক্ব্; b-ṭ-n / ব-ত-ন – belly, interior, lining // baṭā'in // Cognate: Hebrew: beṭen "belly" ; b-r-q / ব-র-ক – to glitter, flash // istabraq // Cognate: Middle Persian: stabr "thick")
55:54c: وَجَنَى الْجَنَّتَيْنِ دَانٍ and the fruit of the two gardens is hanging low (ওয়া জানাল্ জান্নাতাইনি দা-ন; j-n-y / জ-ন-য় – to pick, gather fruit // janā // Cognate: [none] ; d-n-w / দ-ন-ও – to be near, low // dān // Cognate: [none])
Tafsīr 55:54:
The inhabitants' state is one of ultimate ease and luxury, reclining (muttaki'īna) on couches whose hidden linings (baṭā'inuhā) are made of istabraq, a thick, shimmering silk brocade. The exegetical point, famously made by Ibn Mas'ūd, is that if the unseen lining is this magnificent, the beauty of the visible exterior is beyond description. This is paired with the detail that the fruit (janā) of the gardens hangs low (dān), within easy reach, signifying a state of effortless enjoyment where every desire is met without toil. This imagery is repeated in Sūrah al-Insān: "and the clusters of fruit thereof will be brought low" (76:14). This vision of rest and effortless sustenance contrasts sharply with the toil of worldly life, a theme echoed in Hebrews 4:9, "There remains, then, a Sabbath-rest for the people of God."
Verse 55:55: Denying the Favors
55:55a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:55b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:55c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:55:
The description of supreme comfort—luxurious reclining and easily accessible fruit—is immediately followed by the challenging refrain. The verse implicitly asks: how can one deny the Lord who promises not only sustenance but also a state of perfect, dignified repose? The favor here is not just the object (the couch, the fruit) but the state of being (ḥāl) it represents: complete peace, honor, and freedom from all worldly hardship. To deny this is to deny God's capacity and will to grant ultimate honor and bliss to His righteous servants.
Verse 55:56: Chaste Companions
55:56a: فِيهِنَّ قَاصِرَاتُ الطَّرْفِ In them are those of modest glance (ফীহিন্না ক্ব-ছিরা-তু ত্বর্ফি; q-ṣ-r / ক-স-র – to shorten, restrict // qāṣirāt // Cognate: [none] ; ṭ-r-f / ত-র-ফ – to blink, glance // ṭarf // Cognate: [none])
55:56b: لَمْ يَطْمِثْهُنَّ whom have not been touched (লাম্ ইয়াৎমিস্হুন্না; ṭ-m-th / ত-ম-থ – to touch, deflower // yaṭmith // Cognate: [none])
55:56c: إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ by man before them, nor jinn (ইন্সুন ক্বব্লাহুম্ ওয়ালা জা~ন্ন; '-n-s / অ-ন-স – man, humankind // ins // Cognate: [none] ; j-n-n / জ-ন-ন – to cover, conceal // jān // Cognate: Hebrew: gan "garden")
Tafsīr 55:56:
The discourse now shifts to the companions in Paradise, described as qāṣirāt al-ṭarf, which denotes women who restrict their gaze, interpreted as a sign of modesty, chastity, and being content with and devoted solely to their husbands. This quality is praised again in Sūrah Ṣād: "And with them will be women limiting [their] glances, of equal age" (38:52). Their supreme purity is emphasized by the statement that they have never been touched by any man or jinn before, signifying a unique and pristine creation for their partners in Paradise. Classical tafsīr focuses on the literal description of these companions (ḥūr), while Sufi exegesis may interpret them allegorically as manifestations of the soul's intimate relationship with divine beauty and the unveiling of pure spiritual realities. The emphasis on purity and exclusive devotion finds a conceptual parallel in the allegory of the church as a pure bride for Christ (Ephesians 5:27).
Verse 55:57: Denying the Favors
55:57a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:57b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:57c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:57:
After describing the pure and devoted companions of Paradise, the refrain drives home the point that such companionship, free from all worldly imperfection and jealousy, is itself a magnificent divine favor. The verse challenges the denial of a Lord who provides not only physical comfort but also emotional and spiritual fulfillment through pure and loving relationships. For the audience, this positions the promise of such companionship as a gift of profound generosity, making its denial an act of deep spiritual blindness.
Verse 55:58: Ruby and Coral
55:58a: كَأَنَّهُنَّ As if they were (কাআন্নাহুন্না; k-'-n / ক-অ-ন – as if, like // ka'anna // Cognate: [none])
55:58b: الْيَاقُوتُ وَالْمَرْجَانُ the ruby and the coral (ল্-ইয়া-ক্বূতূ ওয়াল্-মার্জা-ন; y-q-t / য-ক-ত – jacinth, ruby // yāqūt // Cognate: Greek: hyakinthos "jacinth" ; m-r-j-n / ম-র-জ-ন – small pearls, coral // marjān // Cognate: Greek: margaron "pearl")
Tafsīr 55:58:
This verse uses a powerful simile to describe the beauty of the paradisiacal companions, comparing them to rubies (al-yāqūt) and coral (al-marjān). Classical commentators explain this metaphor in detail: like rubies, they possess a pure, radiant clarity and color; like coral, they have a fair, white complexion. The combination evokes an image of dazzling beauty, purity, and preciousness. A prophetic tradition explains the comparison to rubies as signifying their inner purity being as visible as their outer beauty. This use of precious gems to describe celestial beauty is a common scriptural motif, as seen in the description of the foundations of the New Jerusalem, which are adorned with "every kind of precious stone," including jacinth (Revelation 21:19-20).
Verse 55:59: Denying the Favors
55:59a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:59b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:59c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:59:
The simile of rubies and coral—evoking ultimate preciousness and beauty—is presented as yet another divine favor that humanity and jinn are challenged not to deny. The blessing here is the gift of aesthetic perfection and companionship that is beyond any earthly comparison. The Qur’ān posits that the appreciation of such profound beauty is innate, and therefore, to deny the Giver of this beauty is to deny one's own core sensibilities and capacity for awe.
Verse 55:60: Reward for Goodness
55:60a: هَلْ جَزَاءُ Is the reward (হাল্ জাযা~উ; h-l / হ-ল – interrogative particle // hal // Cognate: [none] ; j-z-y / জ-য-য় – to requite, recompense // jazā' // Cognate: [none])
55:60b: الْإِحْسَانِ إِلَّا for goodness, except (ল্-ইহ্সা-নি ইল্লা; ḥ-s-n / হ-স-ন – to be good, beautiful, excellent // iḥsān // Cognate: [none])
55:60c: الْإِحْسَانُ goodness? (ল্-ইহ্সা-ন; ḥ-s-n / হ-স-ন – to be good, beautiful, excellent // iḥsān // Cognate: [none])
Tafsīr 55:60:
This verse is a profound, rhetorical question that stands as a central ethical and theological maxim of the Sūrah: the only fitting reward for iḥsān (goodness, excellence) is iḥsān itself. The Prophet Muhammad defined iḥsān as "to worship Allah as if you see Him." Thus, the verse implies that the reward for excellent faith and beautiful conduct is a reward of equal or greater excellence and beauty from God—namely, the wonders of Paradise just described. Al-Ṭabarī states it means the reward for monotheism (tawḥīd) is nothing less than Paradise. It establishes a fundamental principle of divine justice and boundless grace, where goodness is reciprocated with ultimate goodness. This principle of divine reciprocity is universal, as expressed in Galatians 6:7, "Do not be deceived: God cannot be mocked. A man reaps what he sows."
Verse 55:61: Denying the Favors
55:61a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:61b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:61c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:61:
Here, the favor being pointed to is the very principle of divine justice and grace encapsulated in "Is the reward for goodness anything but goodness?". This moral law of the cosmos is presented as one of God's greatest blessings. To deny this principle is to deny God's justice, mercy, and the inherent meaning of righteous action. The verse challenges the audience to acknowledge that a universe governed by such a beautiful and just principle of reciprocity is a profound gift from their Lord.
Verse 55:62: Two Other Gardens
55:62a: وَمِن دُونِهِمَا And besides these two (ওয়া মিন্ দূনিহিমা; d-w-n / দ-ও-ন – below, besides, other than // dūnihimā // Cognate: [none])
55:62b: جَنَّتَانِ are two gardens (জান্নাতা-ন; j-n-n / জ-ন-ন – to cover, conceal, be veiled // jannatān // Cognate: Hebrew: gan "garden")
Tafsīr 55:62:
The Sūrah now introduces another pair of gardens, described as being min dūnihimā, which literally means "below them" or "other than them." This has led to two primary classical interpretations. The first, held by Ibn Abbās and others, is that these two gardens are of a lesser rank and intended for a different class of believers, the "Companions of the Right" (aṣḥāb al-yamīn), while the first pair was for those "brought near" (al-muqarrabūn). The second interpretation is that dūnihimā simply means "besides them" or "in addition to them," suggesting four gardens for each of the highest believers. The description that follows, while still magnificent, uses slightly less superlative terms, lending weight to the first view.
Verse 55:63: Denying the Favors
55:63a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:63b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:63c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhibān // Cognate: [none])
Tafsīr 55:63:
The introduction of a second set of gardens, even if of a different rank, is itself presented as a divine favor to be acknowledged. This implies that God's mercy is so vast that it encompasses different levels of believers, providing magnificent rewards tailored to their station. The favor is the sheer scale of divine generosity, which does not stop at one level of reward but provides multiple tiers of paradise. To deny this is to deny the breadth of God's mercy and His system of differentiated, yet still glorious, rewards.
Verse 55:64: Dark Green Gardens
55:64a: مُدْهَامَّتَانِ Dark green in color (মুদ্হা~ম্মাতা-ন; d-h-m / দ-হ-ম – to be dark green, blackish // mud'hāmmatāni // Cognate: [none])
Tafsīr 55:64:
These two gardens are described with a single, powerful word: mud'hāmmatāni. This term comes from a root indicating a deep, dark, almost blackish-green. In the context of an arid landscape, this shade of green is the ultimate sign of lushness, density, and abundant water. While the first two gardens were described by their spreading branches (afnān), these are described by their intense color, suggesting a different kind of beauty—one of overwhelming, verdant saturation. This singular, evocative adjective paints a complete picture of a paradise teeming with life.
Verse 55:65: Denying the Favors
55:65a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:65b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:65c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhhibān // Cognate: [none])
Tafsīr 55:65:
Following the description of the intensely green gardens, the refrain once again challenges its audience. The favor here is the sheer, overwhelming vitality and beauty represented by the color mud'hāmmatān. It is a blessing of aesthetic intensity and an undeniable sign of life-giving power. To deny the Lord who creates such profound and saturated beauty is to deny the very source of life and aesthetic experience, a position the verse portrays as untenable for any rational being.
Verse 55:66: Gushing Springs
55:66a: فِيهِمَا عَيْنَانِ In them both are two springs (ফীহিমা ‘আয়না-নি; f-ī / ফ-ঈ – in, within // fīhimā // Cognate: Ugaritic: p- "in, at" ; ʿ-y-n / ʿ-য়-ন – eye, spring, source // ʿaynāni // Cognate: Hebrew: ʿayin "eye, spring")
55:66b: نَضَّاخَتَانِ gushing forth (নদ্ব্দ্ব-খাতা-ন; n-ḍ-kh / ন-দ-খ – to gush, sprinkle abundantly // naḍḍākhatāni // Cognate: [none])
Tafsīr 55:66:
These gardens also contain two springs, but they are described as naḍḍākhatāni (gushing vigorously), in contrast to the first pair's springs which were tajriyāni (flowing gently). The choice of verb suggests an intense, powerful, and ceaseless upwelling of water, a different manifestation of divine abundance. Al-Ṭabarī notes that naḍḍākhah implies that they gush with water, fruits, and all forms of blessings. This variation in the description of paradise highlights that God's rewards are not monolithic but are filled with diverse and wondrous forms of beauty and provision.
Verse 55:67: Denying the Favors
55:67a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:67b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:67c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhhibān // Cognate: [none])
Tafsīr 55:67:
The description of the gushing springs is immediately framed as a divine favor that is being irrationally denied. The blessing highlighted here is the power and dynamism of the divine provision, a ceaseless source of life that never diminishes. The refrain challenges the audience to consider the source of such inexhaustible energy and to acknowledge the Lord who provides it, making denial an act of ignoring the very source of all vitality.
Verse 55:68: Fruits, Palms, and Pomegranates
55:68a: فِيهِمَا فَاكِهَةٌ In them both are fruit (ফীহিমা ফা-কিহাতুন্; f-k-h / ফ-ক-হ – to be joyful, bear fruit // fākihah // Cognate: [none])
55:68b: وَنَخْلٌ وَرُمَّانٌ and date-palms and pomegranates (ওয়া নাখলুন্ ওয়া রুম্মা-ന്; n-kh-l / ন-খ-ল – date-palm // nakhl // Cognate: Hebrew: déqel "palm-tree" ; r-m-n / র-ম-ন – pomegranate // rummān // Cognate: Hebrew: rimmôn "pomegranate")
Tafsīr 55:68:
While the first gardens contained "every" fruit, these gardens are described with general fākihah (fruit) followed by the specific mention of date-palms (nakhl) and pomegranates (rummān). Classical exegetes explain that singling out these two fruits, after mentioning fruit in general, is a way of honoring them due to their special status and numerous benefits, a common rhetorical device in Arabic known as dhikr al-khāṣṣ baʿd al-ʿāmm (mentioning the specific after the general). Dates and pomegranates were highly prized in the Near East and are symbols of sweetness, sustenance, and beauty, mentioned elsewhere as fruits of Paradise (e.g., 6:99).
Verse 55:69: Denying the Favors
55:69a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:69b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:69c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhhibān // Cognate: [none])
Tafsīr 55:69:
The provision of specific, honored fruits like dates and pomegranates is presented as the favor under consideration. The verse prompts reflection on a Lord who not only provides in abundance but also provides items of special quality and significance. The denial of this favor is portrayed as a failure to appreciate the nuanced and particularized generosity of God, who bestows not just sustenance but also delicacies.
Verse 55:70: Good and Beautiful
55:70a: فِيهِنَّ خَيْرَاتٌ In them are good (ফীহিন্না খইরা-তুন্; kh-y-r / খ-য়-র – to be good, choose // khayrāt // Cognate: [none])
55:70b: حِسَانٌ and beautiful ones (হিসা-ন্; ḥ-s-n / হ-স-ন – to be good, beautiful, excellent // ḥisān // Cognate: [none])
Tafsīr 55:70:
The companions in these gardens are described as khayrātun ḥisān. This phrase is understood to mean they possess both inner and outer beauty. Khayrāt refers to being good and righteous in character and disposition, while ḥisān refers to being beautiful and fair in appearance. This complements the description of the companions in the higher gardens, who were described by their modesty and purity. The emphasis here on the combination of ethical goodness and physical beauty highlights a holistic ideal of perfection. This echoes the Qur'anic value of conjoining faith (īmān) with righteous deeds (ʿamal ṣāliḥ).
Verse 55:71: Denying the Favors
55:71a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:71b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:71c: تُكَذِّবَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhhibān // Cognate: [none])
Tafsīr 55:71:
The blessing of companionship with beings who are perfect in both character (khayrāt) and form (ḥisān) is the favor that this refrain challenges the audience to acknowledge. It points to a Lord who understands the human desire for holistic perfection and promises a reward that fulfills it completely. Denying this is to deny a God who provides not just physical pleasure but also the profound joy of righteous and beautiful companionship.
Verse 55:72: Guarded in Pavilions
55:72a: حُورٌ مَّقْصُورَاتٌ Fair ones, restricted (হূরুম্ মাক্ব্ছূরা-তুন্; ḥ-w-r / হ-ও-র – to be white, have intensely black and white eyes // ḥūr // Cognate: [none] ; q-ṣ-r / ক-স-র – to shorten, restrict, confine // maqṣūrāt // Cognate: [none])
55:72b: فِي الْخِيَامِ in pavilions (ফিল্-খিয়া-ম্; kh-y-m / খ-য়-ম – tent, pavilion // khiyām // Cognate: Aramaic: gaymā "summer tent")
Tafsīr 55:72:
Further description identifies the companions as ḥūr (fair maidens with beautiful eyes) who are maqṣūrāt fī al-khiyām (restricted or guarded within pavilions). The term maqṣūrāt implies that they are protected and honored, reserved exclusively for their husbands, rather than being confined against their will. The khiyām (pavilions) are described in prophetic traditions as magnificent dwellings made of hollowed pearls. This imagery combines the concepts of beauty, honor, and privacy, portraying a state of dignified and cherished companionship.
Verse 55:73: Denying the Favors
55:73a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:73b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:73c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhhibān // Cognate: [none])
Tafsīr 55:73:
The promise of beautiful companions who are honored, protected, and reside in magnificent celestial pavilions is presented as a divine favor. The blessing is one of security, dignity, and exclusive love in a perfect setting. The refrain challenges the denial of a Lord whose generosity extends to creating an entire environment of honor and beauty to perfect the bliss of the inhabitants of Paradise.
Verse 55:74: Untouched Purity
55:74a: لَمْ يَطْمِثْهُنَّ Whom have not been touched (লাম্ ইয়াৎমিস্হুন্না; ṭ-m-th / ত-ম-থ – to touch, deflower // yaṭmith // Cognate: [none])
55:74b: إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ by man before them, nor jinn (ইন্সুন ক্বব্লাহুম্ ওয়ালা জা~ন্ন; '-n-s / অ-ন-স – man, humankind // ins // Cognate: [none] ; j-n-n / জ-ন-ন – to cover, conceal // jān // Cognate: Hebrew: gan "garden")
Tafsīr 55:74:
This verse repeats the quality of pristine purity first mentioned in 55:56, affirming that these companions are also untouched by any creature, human or jinn, before their intended partners. The repetition of this specific attribute for both sets of companions underscores its paramount importance in the Qur'ānic conception of celestial reward. It highlights that the gift of companionship in Paradise is one of absolute and unblemished purity, a unique and special creation for each believer, free from any prior history or attachment.
Verse 55:75: Denying the Favors
55:75a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:75b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:75c: تُكَذِّبَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhhibān // Cognate: [none])
Tafsīr 55:75:
The divine favor highlighted by this repetition is the gift of absolute purity and new beginnings. The verse challenges the audience to acknowledge a Lord who grants not a worldly, imperfect companionship, but one that is pristine and created specifically for the believer. To deny this is to deny God's power to create perfection and His generosity in bestowing it as a reward.
Verse 55:76: Green Cushions and Carpets
55:76a: مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ Reclining on cushions (মুত্তাকিঈনা ‘আলা রফ্রাফিন্; w-k-' / ও-ক-অ – to lean, recline // muttaki'īna // Cognate: [none] ; r-f-f / র-ফ-ফ – to glitter, quiver, flutter // rafraf // Cognate: [none])
55:76b: خُضْرٍ وَعَبْقَرِيٍّ green, and carpets (খুদ্বরিওঁ ওয়া‘আব্ক্বারিয়্যিন্; kh-ḍ-r / খ-দ-র – to be green // khuḍr // Cognate: [none] ; ʿ-b-q-r / ʿ-ব-ক-র – to be mythical, genius-crafted // ʿabqariyy // Cognate: [none])
55:76c: حِسَانٍ beautiful (হিসা-ন্; ḥ-s-n / হ-স-ন – to be good, beautiful, excellent // ḥisān // Cognate: [none])
Tafsīr 55:76:
The final description of the inhabitants' state shows them reclining (muttaki'īna) on rafrafin khuḍr (green cushions or fine cloths) and ʿabqariyyin ḥisān (beautiful, rich carpets). Rafraf suggests fine, elevated bedding. The color green (khuḍr) is the quintessential color of Paradise, symbolizing life, peace, and vitality. ʿAbqariyy derives from a mythical place (ʿAbqar) known for its genius artisans, implying that the carpets are of a beauty and quality that seems otherworldly. The entire scene is one of perfected comfort, color, and artistry.
Verse 55:77: Denying the Favors
55:77a: فَبِأَيِّ آلَاءِ So which of the favors (ফাবিআইয়্যি আ-লা~ই; '-l-w / অ-ল-ও – boon, marvel, favor // ālā' // Cognate: [none])
55:77b: رَبِّكُمَا of the Lord of you two (রব্বিকুমা; r-b-b / র-ব-ব – Lord, sustainer, master // rabb // Cognate: Akkadian: rabû "great one")
55:77c: تُكَذِّবَانِ do you two deny? (তুকাজ্জিবা-ন; k-dh-b / ক-য-ব – to lie, deny, reject as false // tukadhdhhibān // Cognate: [none])
Tafsīr 55:77:
This is the final appearance of the refrain in the descriptive portion of the sūrah. The favor it points to is the culmination of all the previous blessings: a state of ultimate repose upon furnishings of unearthly beauty and comfort. It challenges the denier one last time to consider the totality of the paradisiacal vision—from the gardens and fruits to the companions and couches—and to acknowledge the magnificent generosity of the Lord who promises it.
Verse 55:78: Blessed be the Name
55:78a: تَبَارَكَ اسْمُ Blessed be the Name (তাবারকা স্মু; b-r-k / ব-র-ক – to bless, increase // tabāraka // Cognate: Hebrew: bārak "to bless" ; s-m-w / স-ম-ও – name, mark // ism // Cognate: Hebrew: šēm "name")
55:78b: رَبِّكَ ذِي of your Lord, Possessor (রব্বিকা যি; r-b-b / র-ব-ব – Lord, sustainer // rabb // Cognate: Akkadian: rabû "great one" ; dh-w / য-ও – possessor of // dhī // Cognate: [none])
55:78c: الْجَلَالِ وَالْإِكْرَامِ of Majesty and Honor (ল্-জালা-লি ওয়াল্-ইক্রা-ম্; j-l-l / জ-ল-ল – to be majestic, glorious // jalāl // Cognate: [none] ; k-r-m / ক-র-ম – to be noble, generous // ikrām // Cognate: [none])
Tafsīr 55:78:
The sūrah concludes with a powerful declaration of praise, glorifying the "Name" of the Lord who is the Dhī l-Jalāli wal-Ikrām (Possessor of Majesty and Honor). The name of God represents His essence and attributes. This specific pairing of attributes perfectly encapsulates the themes of the sūrah: His Jalāl (Majesty, Glory, Awe) is manifest in His power of creation and the terrifying descriptions of Hell, while His Ikrām (Honor, Generosity, Grace) is manifest in the boundless and detailed blessings of Paradise. The sūrah thus ends by directing all praise back to the source of both awe and grace, the Lord whose very nature is majestic and supremely generous. This is a fitting conclusion to a chapter that has exhaustively enumerated His favors.
Verse 53:14: The Lote-Tree Boundary
53:14a: عِندَ سِدْرَةِ Near the Lote-tree (‘ইন্দা সিদ্রাতি; s-d-r / স-দ-র – Lote-tree // sidrah // Cognate: [none])
53:14b: الْمُنتَهَىٰ of the utmost boundary (ল্-মুন্তাহা; n-h-y / ন-হ-য় – to forbid, end, reach the utmost part // muntahā // Cognate: [none])
Tafsīr 53:14:
This verse pinpoints the location of a pivotal event during the Prophet Muhammad's celestial ascension (al-Miʿrāj), described in Sūrah al-Najm (53:1-18). The vision took place at the Sidrat al-Muntahā, the "Lote-tree of the Utmost Boundary." Classical commentators like Ibn Kathīr, citing prophetic traditions, explain this as a magnificent celestial tree that marks the final boundary for all created knowledge and beings; not even the Archangel Gabriel could pass beyond it. It is the limit (muntahā) where the knowledge of every angel and prophet ends, and beyond which lies the realm of the Unseen known only to God. For Sufis like Ibn ʿArabī, the Sidrah is a cosmological symbol for the Universal Soul, the highest station accessible to the created intellect, beyond which is the pure divine presence. This concept of a cosmic tree as an axis mundi or a boundary to a divine realm has parallels in other traditions, like the Tree of Life in Eden, but the Sidrat al-Muntahā is unique in its specific function as the terminus of created consciousness.