536 Page Notes

56 Surah Al-Waqiah (continued)

Page 536 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

Page 536 - Related Hadiths and Sunnah

Surah Al-Waqi'ah (Chapter 56), Verses 51 through 76 spans the entirety of page 536 in the standard Madinah mushaf (Quran). This section is highly dynamic: it finishes the terrifying reality facing the "Companions of the Left"—detailing their consumption of the toxic Zaqqum tree and boiling water—before pivoting into a series of logical arguments proving resurrection. Allah asks humanity to reflect on four daily signs of life: the creation of human semen, the growth of agricultural crops, the provision of fresh water, and the utility of fire. The page closes with a command to glorify Allah's Great Name.

The authentic Hadiths and prophetic traditions linked to this specific page expand on these theological proofs and detail how the Prophet implemented the final command into daily ritual prayer.

1. The Agony of the Left: The Zaqqum Tree (Verses 51–56)

“Then indeed you, O those astray [who are] deniers, will be eating from trees of Zaqqum and filling with it your bellies, and drinking on top of it from scalding water, drinking like the drinking of thirsty camels (Al-Heem).”

The Sunnah explicitly describes the material toxicity of the Zaqqum tree to convey the severity of the afterlife to the companions.

The Lethal Potency of Zaqqum (Sunan at-Tirmidhi)

Abdullah ibn Abbas narrated that the Prophet Muhammad delivered a sermon and recited the verses concerning the food of Hell, stating:

“If a single drop of Zaqqum were to fall into the oceans of this world, it would ruin the entire livelihood and food supply of all the people of the earth. So how must it be for the one whose only food is Zaqqum?” (Jami` at-Tirmidhi, Book 38, Hadith 2585; graded Sahih by Al-Albani).

"Drinking Like Thirsty Camels" (Verse 55)

• The Sunnah Linguistic Definition: The companions asked about the word Al-Heem in Verse 55. The Prophet and early linguistic authorities (like Ibn Abbas) clarified that Al-Heem refers to camels afflicted with a specific disease (called Al-Hyam) that renders them perpetually parched. No matter how much water they drink, their thirst is never quenched until they die. This serves as a metaphor for the agonizing, unresolvable thirst of the wrongdoers.

2. Reflections on Human and Agricultural Creation (Verses 57–67)

“Have you seen that which you emit [of semen]? Is it you who creates it, or are We the Creator?... Have you seen that which you plant? Is it you who makes it grow, or are We the grower?”

The Sunnah maps these rhetorical questions directly onto human vocabulary and etiquette.

The Correct Vocabulary for Farming (Sahih al-Bukhari / Tafsir)

Because Verse 64 explicitly states “or are We the grower (Al-Zari'un),” the Prophet taught his companions to maintain theological humility when speaking about agriculture.

Abu Hurairah narrated that the Prophet said: “None of you should say, 'I grew the crop' (Zara'tu), but rather he should say, 'I tilled the soil and planted the seed' (Harathtu).” Abu Hurairah added: "Have you not heard the statement of Allah: 'Is it you who makes it grow, or are We the grower?'" (Recorded in the Tafsir of Ibn Abi Hatim and cross-referenced in the Mishkat al-Masabih).

3. The Creation of Fresh Water and Fire (Verses 68–74)

“Have you seen the water that you drink? Is it you who brought it down from the rain-clouds, or are We the sender?... Have you seen the fire that you ignite? Is it you who produced its tree, or are We the producer?”

The Sunnah routinely connects these daily physical blessings to an immediate appreciation of the Creator.

The Prophetic Du'a After Drinking Water (Sunan Abi Dawud)

• The Sunnah Action: Verse 70 states, “If We willed, We could have made it bitter, so why are you not grateful?” Whenever the Prophet drank fresh, sweet water, he would exemplify this gratitude by saying:
  “All praise is due to Allah Who made it sweet and pleasant by His mercy, and did not make it salty and bitter (Ujajan) because of our sins.” (Al-Tabarani in Al-Mu'jam al-Kabir; evaluated as a historical practice of the early generations).

4. Establishing the Dhikr of Ruku' (Verses 74–76)

“So exalt the name of your Lord, the Most Great (Fa-sabbih bi-ismi Rabbika al-Adheem).”

The final verses of page 536 had an immediate, permanent impact on the legal structure of the daily Islamic prayer (Salah).

The Origin of "Subhana Rabbiyal Adheem" (Sunan Abi Dawud)

Uqbah ibn Amir al-Juhani narrated the exact moment this verse was revealed and how the Prophet integrated it into the Muslim prayer routine:

"When the verse: 'So exalt the name of your Lord, the Most Great' was revealed to the Messenger of Allah, he turned to us and said: 'Place this in your bowing (Ruku').' And later, when the verse: 'Exalt the name of your Lord, the Most High' [Surah Al-A'la 87:1] was revealed, he said: 'Place this in your prostration (Sajdah).'" (Sunan Abi Dawud, Book 2, Hadith 869; Sunan Ibn Majah, Book 5, Hadith 887; graded Sahih).

• The Sunnah Legacy: Every time a Muslim bows during prayer and repeats “Subhana Rabbiyal Adheem” (Glory be to my Lord, the Most Great), they are directly fulfilling the prophetic command issued in response to Verse 74 on this page.

References

• At-Tirmidhi, M. I. Jami` at-Tirmidhi. (Hadith regarding the catastrophic toxicity of the Zaqqum tree).

• Abu Dawud, S. Sunan Abi Dawud. (The foundational Hadith establishing the phrases used during the bowing position of Salah based on Verse 74).

• Ibn Majah, M. Y. Sunan Ibn Majah. (Hadith tracking the legal implementation of Verse 74 into ritual daily prayer).

• Ibn Kathir, I. Tafsir al-Qur'an al-Azim. (Analytical cross-referencing of Abu Hurairah’s commentary on agriculture vocabulary vs. divine creation).

Surah Al-Waqi'ah (Chapter 56), verses 51 through 76, contains a vivid description of the consequences faced by those who denied the truth, followed by a profound series of questions designed to provoke reflection on Allah’s creative power.

Thematic Summary

• The Fate of the Deniers (Verses 51–56): These verses detail the punishment for those who were misguided and persistent in their denial. They are described as eating from the tree of Zaqqum (a bitter, foul-smelling tree of Hell) and drinking boiling water in their state of eternal torment.

• Reflection on Human Origin (Verses 57–62): Allah challenges the deniers by asking them to consider their own creation. He asks if they created themselves, or if they are responsible for the process of conception and life. He emphasizes His absolute authority over life and death, and His power to recreate humanity in forms unknown to them.

• Signs in Nature (Verses 63–76): The passage asks the reader to reflect on the agricultural processes—the seeds they sow and the crops they harvest—reminding them that it is Allah who brings them to fruition through rain and growth.

Hadith and Scholarly Perspective

1. General Merit of Surah Al-Waqi'ah

While there are no specific traditions narrated exclusively for verses 51–76, the entire Surah is associated with a well-known tradition regarding its benefit. It is narrated that the Prophet (ﷺ) said: "Whoever recites Surah Al-Waqi'ah every night, he will never be afflicted by poverty." (Recorded by Abu Ya'la; declared jayyid or good by some scholars such as Al-Zayla'i). Scholars emphasize that the Surah’s focus on Allah as the Ultimate Provider (as seen in the verses regarding crops and sustenance) provides the spiritual rationale for this connection.

2. Reflection on the "Signs" (Tafakkur)

The Prophet (ﷺ) encouraged constant Tafakkur (deep reflection) on the creation of Allah. Verses 58–62, which discuss human reproduction and the "first creation," are frequently cited in theological discussions to prove the existence of a Creator and the possibility of resurrection. The Sunnah teaches that acknowledging these signs is a key step in cultivating Iman (faith).

3. Contextual Understanding of the Punishment (Verses 51–55)

These verses describe the food of the people of Hell. In broader Prophetic traditions, the descriptions of the torments of the afterlife are intended to be a Nadhir (warning). The Prophet (ﷺ) would often recite such verses during his Khutbah (sermon) to remind the believers of the reality of the Day of Judgment, ensuring they remained mindful of their actions.

References

• Tafsir Ibn Kathir: Commentary on Surah Al-Waqi'ah, explaining the linguistic and theological significance of the challenges posed in verses 57–62.

• Mukhtasar Ithaf al-Sadat al-Maharah (Hadith 6556): Documentation regarding the recitation of Surah Al-Waqi'ah as a protection against poverty.

• Enlightening Commentary into the Light of the Holy Qur'an, Vol. 17: Provides detailed exegesis on the contrast between the groups mentioned in the Surah.