537 Page Notes

56 Surah Al-Waqiah (continued)

Page 537 - Related Hadith/Sunnah

Translation of the meaning by Sahih International.

57 Surah Al-Hadid

Translation of the meaning by Sahih International.

Page 537 - Related Hadiths and Sunnah

Surah Al-Waqiah

Surah Al-Waqi'ah (Chapter 56), Verses 77 through 96 comprises the final portion of the Surah and occupies the upper half of page 537 in the standard Madinah mushaf (Quran). This powerful concluding passage serves as a majestic validation of the Quran's untouchable, noble status before shifting focus to the inevitable reality of death. It describes the precise moment the human soul reaches the throat during the death throes, ultimately looping back to the three spiritual categories introduced at the beginning of the Surah to detail their immediate experiences in the grave.

The authentic Hadiths and prophetic traditions linked to this concluding page outline the spiritual sanctity of the physical text and detail the transition of the soul at death.

1. The Purity and Protection of the Quran (Verses 77–80)

“Indeed, it is a noble Qur'an. In a Register well-protected; None touch it except the purified (Al-Mutahharun). [It is] a revelation from the Lord of the worlds.”

The Sunnah explicitly applies Verse 79 ("None touch it except the purified") to the legal frameworks of Islamic ritual purity (Wudu), establishing the standard protocol for handling the physical scripture.

The Letter to Amr ibn Hazm (Muwatta Malik)

The most direct legal implementation of this verse is found in a famous administrative decree written by the Prophet himself.

The Prophet Muhammad wrote a document to Amr ibn Hazm (the governor of Yemen), detailing the laws of Islam, which explicitly stated:* “No one should touch the Quran unless he is pure (Tahir).” * (Muwatta Malik, Book 15, Hadith 468; also recorded by Al-Nasai and Ibn Hibban; graded Sahih/Hasan).

Who are "The Purified"? (Sahih al-Bukhari Context)

• The Sunnah Clarification: While Verse 79 primarily refers to the noble angels (Al-Mutahharun) touching the preserved celestial tablet (Al-Lauh al-Mahfuz) in the heavens, the Prophet's companions and early scholars used the Prophet's statement to Amr ibn Hazm to establish that human beings must also be in a state of physical ablution (cleanliness from minor and major ritual impurities) before holding or touching the physical pages (Mushaf) of the Quran.

2. The Soul at the Throat during Death (Verses 83–87)

“Then why, when the soul at death reaches the throat, and you are at that moment looking on—and Our angels are nearer to him than you, but you do not see...”

The Sunnah provides a terrifyingly vivid breakdown of what occurs at the exact cosmic milestone described in Verse 83, when the soul (Al-Hulqum) is extracted from the body.

The Border of Repentance (Sunan at-Tirmidhi)

The Prophet utilized the timeline of these verses to define the absolute expiration date for a human being's repentance (Tawbah).

Abdullah ibn Umar narrated that the Prophet said: “Indeed, Allah accepts the repentance of a servant as long as his soul has not reached his throat (ma lam yugharghir).” (Jami` at-Tirmidhi, Book 48, Hadith 3537; graded Hasan).

• Theological Meaning: Once the soul reaches the throat, the veil of the unseen (Ghayb) is lifted. The dying individual physically sees the angels mentioned in Verse 85, transitioning their faith from a choice into an undeniable sight, at which point free will ceases and deeds are locked.

3. The Three Ranks in the Grave (Verses 88–95)

The Surah closes by mapping the immediate afterlife experience of a person to the three groups established on page 534:

• The Elite (Al-Muqarrabun): Given “rest and bounty and a garden of pleasure” (Verses 88–89).

• The Companions of the Right (Ashab al-Yamin): Greeted with “Peace to you” (Verses 90–91).

• The Deniers (Al-Mukadhhibin): Given an immediate “hospitality of scalding water and burning in Hell” (Verses 92–94).

The Journey of the Soul Hadith (Musnad Ahmad)

The famous, lengthy tradition narrated by Al-Bara' ibn Azib serves as a complete narrative mapping of these final verses, detailing the starkly different receptions human souls receive the moment they leave the body.

The Prophet explained that when a believer (The Elite / Right) passes away, beautiful angels with bright faces descend with shrouds from Paradise, calling the soul gently: "O pure soul, come out to the forgiveness and pleasure of Allah." It emerges smoothly, smelling of pristine musk, and its record is placed in the highest heavens. Conversely, when a wicked person (The Denier) passes away, harsh angels with dark faces violently pull the soul out like a multi-pronged skewer through wet wool. The gates of heaven are slammed shut in its face, and it is cast down immediately into the depths of punishment, matching the "hospitality of scalding water" promised at the end of the page. (Musnad Ahmad, Hadith 18534; Sunan Abi Dawud, Book 42, Hadith 4753; graded Sahih).

References

• Malik ibn Anas. Muwatta Malik. (The prophetic letter to Amr ibn Hazm establishing the requirement of purity for touching the Quran).

• At-Tirmidhi, M. I. Jami` at-Tirmidhi. (Hadith tracking the closure of the window of repentance when the soul reaches the throat).

• Ahmad ibn Hanbal. Musnad Ahmad / Abu Dawud, Sunan Abi Dawud. (The foundational, comprehensive Hadith of Al-Bara' ibn Azib detailing the sensory experiences of the three groups of souls upon death).

Surah Al-Hadid

Surah Al-Hadid (Chapter 57), Verses 1 through 3 begins on the lower half of page 537 in the standard Madinah mushaf (Quran). This passage marks a major structural transition in the Quran, as it is the first of the Musabbihat—a distinct group of consecutive Surahs that open with the direct declaration of Allah's glorification ("Whatever is in the heavens and earth exalts Allah...").

Verse 3, in particular, is considered one of the most profound theological statements in Islamic scripture, outlining four foundational, pairing names of Allah: Al-Awwal (The First), Al-Akhir (The Last), Ad-Zahir (The Manifest), and Al-Batin (The Hidden). The Sunnah provides essential guidance on how the Prophet utilized these verses both for protection before sleeping and as a framework for cosmic supplication.

1. The Virtue of the Musabbihat (Opening Verses)

“Whatever is in the heavens and earth exalts Allah, and He is the Exalted in Might, the Wise. His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent.” (Verses 1–2)

The Prophet Muhammad attached a unique, highly elevated virtue to the opening of Surah Al-Hadid due to its inclusion in the Musabbihat (which include Surahs Al-Hadid, Al-Hashr, At-Taghabun, As-Saff, and Al-Jumu'ah).

Better Than a Thousand Verses (Sunan at-Tirmidhi)

The Prophet made it his consistent nightly Sunnah to recite these opening chapters before going to sleep, noting that they contained a verse of supreme spiritual weight.

Irbad ibn Sariyah narrated: "The Prophet used to recite the Musabbihat before going to sleep, and he would say: 'Indeed, in them is a verse that is better than a thousand verses.' " (Jami` at-Tirmidhi, Book 45, Hadith 3192; Sunan Abi Dawud, Book 42, Hadith 5057; graded Hasan/Sahih).

• Tafsir Connection: While scholars historically differed on which exact verse was being referenced, major classical commentators—including Ibn Kathir, Al-Qurtubi, and Tabari—state that the weight of consensus points directly to Verse 3 on this page because it comprehensively encapsulates the entirety of divine existence.

2. Explaining the Four Divine Names (Verse 3)

“He is the First (Al-Awwal) and the Last (Al-Akhir), the Manifest (Ad-Zahir) and the Hidden (Al-Batin); and He is, of all things, Knowing.”

The Prophet provided the definitive theological commentary and linguistic breakdown of these four names within a celebrated nightly supplication, ensuring no one could misinterpret them through anthropomorphism or pantheism.

The Prophet’s Bedtime Supplication (Sahih Muslim)

Abu Hurairah reported that when the Prophet would go to bed, he would lie on his right side and utter a comprehensive prayer that directly cited and explained Verse 3:

“O Allah, Lord of the heavens and Lord of the earth and Lord of the magnificent Throne! Our Lord and Lord of everything... You are the First, for there is nothing before You; and You are the Last, for there is nothing after You; and You are the Manifest, for there is nothing above You; and You are the Hidden, for there is nothing closer than You. Pay off our debts and enrich us against poverty.” (Sahih Muslim, Book 48, Hadith 61).

3. Combating Whispers of Doubt using Verse 3

Because Verse 3 establishes the absolute primordial eternity of God, the Prophet prescribed it as a specific psychological and spiritual remedy for individuals experiencing existential intrusive thoughts or doubts (Waswas) regarding creation.

The Remedy for Doubts (Sunan Abi Dawud)

A companion once approached the Prophet's cousin, Abdullah ibn Abbas, and admitted to experiencing confusing internal thoughts about the nature of existence.

Ibn Abbas said to him: "If you find anything of that nature within yourself, then recite: 'He is the First and the Last, the Manifest and the Hidden; and He is, of all things, Knowing.' " (Sunan Abi Dawud, Book 42, Hadith 5110; graded Sahih).

• Sunnah Context: This advice maps perfectly onto a corresponding narration in Sahih al-Bukhari, where Abu Hurairah reported that the Prophet said: "Satan comes to one of you and says, 'Who created this? Who created that?' until he says, 'Who created your Lord?' When it reaches that point, one should seek refuge in Allah and cease those thoughts." (Sahih al-Bukhari, Book 59, Hadith 3276). Reciting Verse 3 acts as the ultimate intellectual boundary to halt that infinite regress.

References

• Muslim ibn al-Hajjaj. Sahih Muslim. (The primary authentic source defining the linguistic parameters of Al-Awwal, Al-Akhir, Ad-Zahir, and Al-Batin).

• Al-Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari. (Hadith regarding how to handle intrusive theological doubts).

• At-Tirmidhi, Muhammad ibn Isa. Jami` at-Tirmidhi. (The prophetic tradition establishing the nightly routine of the Musabbihat chapters).

• Abu Dawud, Suleiman ibn al-Ash'ath. Sunan Abi Dawud. (Hadiths regarding the nightly recitation of the Prophet and Ibn Abbas's prescription of Verse 3 for mental clarity).

Surah Al-Hadid (Chapter 57), verses 1 through 3, is the beginning of the first of the Musabbihat—a group of five Surahs that open with the glorification of Allah. These verses are deeply significant in the Sunnah for both their theological depth and their role in the Prophet Muhammad’s (ﷺ) nightly routine.

1. Recitation Before Sleep

The Prophet (ﷺ) had a consistent practice of reciting the Musabbihat before going to sleep.

• The Hadith: Irbad ibn Sariyah (ra) reported that the Messenger of Allah (ﷺ) used to recite the Musabbihat (Al-Hadid, Al-Hashr, As-Saff, Al-Jumu'ah, and At-Taghabun) before he went to sleep, stating, "In them, there is a verse that is better than a thousand verses" (Sunan Abi Dawud, 5057; Jami' at-Tirmidhi, 2921).

• The "Better Verse": Scholars, including Ibn Kathir, generally interpret this "better verse" to be verse 3 of this Surah: "He is the First and the Last, and the Manifest and the Hidden, and He is All-Knowing about everything" (57:3).

2. Significance of Verse 3

Verse 3 is frequently cited as one of the most comprehensive descriptions of Allah’s attributes in the Quran. The Prophet (ﷺ) used a supplication that mirrors these attributes, highlighting their importance in a believer’s connection with their Creator:

• Prophetic Supplication: The Prophet (ﷺ) would supplicate: "O Allah, You are the First, there is nothing before You; You are the Last, there is nothing after You; You are the Manifest, there is nothing above You; and You are the Hidden, there is nothing beneath You" (Sahih Muslim, 2713).

3. Theological Reflection

These verses serve as a declaration of Divine Sovereignty.

• Al-Awwal (The First) and Al-Akhir (The Last): Signifies that Allah exists beyond time and space; He was before creation and remains after all else perishes.

• Az-Zahir (The Manifest) and Al-Batin (The Hidden): Signifies that while His creation is a clear manifestation of His power and signs, His true Essence is beyond human perception, intellect, and imagination.

• Glory of Creation (Verse 1): The opening statement, "Whatever is in the heavens and the earth glorifies Allah," emphasizes that all existence is in a constant state of Tasbih (glorification). Commentators like Maududi note that this signifies an eternal, ongoing recognition of the Creator by every particle in the universe, past, present, and future.

References

• Sunan Abi Dawud, Hadith 5057.

• Jami' at-Tirmidhi, Hadith 2921.

• Sahih Muslim, Hadith 2713.

• Shafi, M. M. Ma'ariful Qur'an (Vol. 8). Karachi: Maktaba-e-Darul-Ulomm.