Tafsir of Al-Waqi'ah 56:73

(We have made it a reminder): A specific resumption regarding its benefits, meaning: We have made it a reminder of the fire of Hell, for we have attached to it the means of livelihood so that they may look at it and remember through it that which they have prepared. Or, we made it a reminder and a model of Hell, due to what is in the two Sahihs and others, on the authority of Abu Hurayrah (may Allah Almighty be pleased with him): "This fire of yours, which you kindle, is one part out of seventy parts of the fire of Hell." According to both perspectives, "reminder" (tadhkirah) is derived from dhikr (remembrance), which is the opposite of forgetfulness. In the first interpretation, no consideration is given to whether it is of the same genus as the fire of Hell or not, whereas in the second, that is taken into account.

It is said: It is a lesson (tabsirah) regarding the matter of resurrection, for He who brings forth fire from the green tree—which is its opposite—is capable of restoring that whose materials have dispersed. It is also said: It is a lesson in the darkness, for one sees by its light. However, "reminder" (tadhkirah) cannot mean "lesson" (tabsirah), which is derived from basar (sight). That it is intended as a reminder of the fire of Hell is what has been transmitted from many, including Ibn Abbas, Mujahid, and Qatadah.

(And a provision): A benefit.

(For those who dwell in the wilderness): Al-muqwin means those who enter the qawa, which is poverty. Just as one says "he entered the desert" (as-hara), one says "he entered the poverty" (aqwa). The muqwin are specified as such because they are the most in need of it, for those who are settled or staying near them are not in a state of desperation to strike fire with flints.

It is said: (For the muqwin) means travelers. A group reported this from Ibn Abbas, and Abd ibn Humayd from al-Hasan. It is also reported by Ibn Jarir and Abd al-Razzaq from Qatadah, with the addition: "How many are the people who travel and then become destitute, so they kindle a fire to warm themselves and benefit from it." The term muqwin was applied to travelers because they frequently traverse wildernesses and wastelands.

It is said: (For the muqwin) means the poor, who seek light from it in the darkness and warm themselves from the cold. It is as if the state of one who is poor was conceptualized as faqr (poverty), so it was said: "Such-and-such person aqwa," meaning he became poor, just as they say "he became wealthy" (at-raba) or "he became destitute" (ar-mala).

Ibn Zayd said: It is for the hungry, because they have become aqwat—that is, their stomachs and food bags have become empty of food—so they need it to cook what they eat. They were specified, according to this view, because others enjoy it as a provision. This is countered by the fact that it is far-fetched, as what concerns them and relieves their hunger is not limited to things that can only be eaten by cooking.

Ikrimah and Mujahid said: Al-muqwin are those who enjoy it from among all people, travelers and residents alike, for they seek light from it, warm themselves from the cold, and benefit from it in cooking and baking. The scholar al-Tayyibi and al-Tabarsi said: According to this view, al-muqwi is one of the opposites. It is said of the poor person: muqwin (destitute) due to his lack of wealth, and of the rich person: muqwin (empowered) due to his ability to do what he wants; it is said: "The man became aqwa (empowered)" when he reached a state of strength. The meaning is: a provision for both the rich and the poor, because no one can dispense with it.

There is a discussion here that is not hidden. Perhaps the closest meaning is that al-iqwa refers to need, and whoever enjoys it is in need of it, so contemplate this.

The delay of this benefit is to draw attention to what is most important, which is the otherworldly benefit. The matter of water was presented before the matter of fire because the need for it is more intense and frequent, and the benefit derived from it is more general and abundant. Some said: The creation of man from a drop of fluid was presented first because the blessing therein precedes the blessing in the three that follow. Then, it mentioned after it that which sustains man: the benefit of agriculture, which is the food that the living body cannot dispense with, namely the grain that is baked. This requires, after its attainment, the attainment of water to knead it with, which is why it was mentioned after it. Then [it requires] fire to turn it into bread, which is why it was mentioned after water. This is as you see.

Some have deemed it commendable for the reader to say after every interrogative sentence among the previous sentences: "Rather, it is You, O Lord." Abd al-Razzaq, Ibn al-Mundhir, al-Hakim, and al-Bayhaqi reported in his Sunan from Hujr al-Marwi, who said: "I spent the night with Ali (may Allah Almighty honor his countenance) and heard him praying at night, reciting until he passed by this verse: 'Have you seen that which you emit? Is it you who create it, or are We the creators?' He said: 'Rather, it is You, O Lord,' three times. Then he recited: 'Is it you who grow it, or are We the growers?' He said: 'Rather, it is You, O Lord,' three times. Then he recited: 'Is it you who sent it down from the clouds, or are We the senders?' He said: 'Rather, it is You, O Lord,' three times. Then he recited: 'Is it you who produced its tree, or are We the producers?' He said: 'Rather, it is You, O Lord,' three times." You know that there is a disagreement among the scholars regarding the commendability of saying such things during prayer.