Tafsir of Al-Waqi'ah 56:88

Tafsir of Surah Al-Waqi'ah (The Event)

Verse 88: Fa-ammā in kāna min aṣḥābi l-yamīn (But as for him who is of the Companions of the Right,)

This section addresses the meaning derived from the preceding verses: {Falawlā in kuntum ghayra madīnīn * tarji‘ūnahā} (Then why, if you were not to be judged, do you not bring it back [to life]?).

Since the return of life and the soul to the body is not within their power, and they cannot return to the world after death, it is as if the verse implies: After death, you will remain permanently in the abode of residence, receiving recompense. If the recompensed one is among the Muqarrabūn (the Foremost), then for him is Ar-Rūḥ (the Spirit/Comfort) and Ar-Rayḥān (Fragrance/Livelihood).

In this context, several issues arise:

There are several interpretations for the word Ar-Rūḥ here:

1. Mercy (الرحمة): As in the verse, {Wa lā tay’asū min rūḥi llāh} (And never despair of the mercy of Allah) (Yusuf: 87).
2. Comfort/Rest (الراحة).
3. Joy/Delight (الفرح).

The linguistic root of Rūḥ fundamentally means spaciousness/ease (السعة). This is derived from the term Rūḥ used to describe the space between a man's legs that is not wide apart (fajh).

• Variant Reading: It has been read with a ḍammah on the rā’ (فَرَوْح), meaning Mercy.

The implied meaning is: Fa-lahu rūḥ (Then for him is the Spirit/Comfort).

The particle Fa (فـ) explicitly indicates that this clause is the result/consequence (Jazā’) because it is the Fa’ al-Jazā’ (the Fa of consequence), linking the result to the preceding condition.

This is similar to cases where the consequence is an imperative command, a prohibition, or a past tense verb. For future consequences, the consequence is usually known by the explicit jazm (jussive mood) apparent in hearing and writing. However, the things mentioned here (like Rūḥ and Rayḥān) do not accept jazm.

For imperatives and prohibitions, jazm is not used to denote consequence because jazm itself is not inherently a marker of consequence. Therefore, the Fa is chosen because it signifies the ordering of one matter upon another, and the consequence (Jazā’) is ordered upon the condition.

The meaning of Ar-Rayḥān was previously discussed in the exegesis of {dhū l-‘aṣfi wa r-rayḥān} (Surah Ar-Raḥmān: 12), referring either to foliage, blossoms, or known fragrant plants.

However, here there is further discussion:

1. Same Meaning: Some hold that it means the same as in the previous verse (foliage, blossoms, or plants). It is said that the souls of the people of Paradise do not leave this world until they are brought a Rayḥān from Paradise to smell.
2. Different Meaning: Others suggest the meaning here is different, signifying Eternity/Permanence (الخلود).
3. Divine Pleasure: Another view is that it signifies Allah’s Pleasure (رضاء الله تعالى) with them. If we take Ar-Rūḥ to mean Mercy, then the verse becomes like: {Yubashshiruhum Rabbuhum bi-raḥmatin minhu wa riḍwān wa jannātin lahum fīhā na‘īm muqīm} (Their Lord gives them good tidings of a Mercy from Him, and His Pleasure, and Gardens for them wherein is lasting bliss) (At-Tawbah: 21).

Regarding {jannati na‘īm} (Gardens of Bliss), the discussion about the use of the definite article (al-) when referring to the Muqarrabūn (previous verses) and the indefinite article (tanqīr) here has already been covered.

Here, three things are mentioned for the Muqarrabūn, corresponding to the three things mentioned in {Yubashshiruhum Rabbuhum} (Surah At-Tawbah: 21). This is because they brought forth three things:

1. True Creed (عقيدة حقة).
2. Good Word (كلمة طيبة).
3. Good Deeds (أعمال حسنة).

Thus, the heart, the tongue, and the limbs were all arranged by Allah’s Mercy based on their creed. Whoever possesses a true creed, Allah will have mercy on him and sustain him perpetually.

This corresponds to the Good Word, which is the testimony of faith (Shahādah). Whoever says, "There is no god but Allah," has a noble provision (rizq karīm) and Paradise based on his righteous deeds. Allah says: {Inna llāha ishtarā mina l-mu’minīna anfusahum wa amwālahum bi-anna lahumu l-jannah...} (Indeed, Allah has purchased from the believers their lives and their properties in exchange for Paradise...) (At-Tawbah: 111). And: {Wa nahā n-nafsa ‘ani l-hawā * fa-inna l-jannata hiya l-ma’wā} (And restrained the soul from [unlawful] inclination, for indeed, Paradise will be its refuge) (An-Nāzi‘āt: 40-41).

Objection: If this is the case, then one who possesses the true creed but does not utter the good word should be among those deserving of Mercy, yet Allah only shows mercy to those who say, "There is no god but Allah."

Response (Twofold):

1. Practical Impossibility: Whoever has a true creed must utter the good word. If he does not utter it, we cannot judge him based on that, as we have no insight into his creed; the utterance is the proof for us. However, Allah Almighty is the Knower of secrets. This is why reports mention that some people are buried in the cemeteries of the disbelievers but will be resurrected with the believers, and others buried in Muslim cemeteries but resurrected with the disbelievers.
2. Regarding Recompense: One might ask: Does the one who does not perform righteous deeds not deserve Paradise based on what was mentioned? We answer: From the perspective of recompense, whoever says, "There is no god but Allah," enters Paradise even if he performs no deeds, not as a recompense, but purely by the sheer grace of Allah without deserving it. While recompense itself is grace, some grace is like an initial gift (ṣadaqah mubtada’ah), and some grace is like what a generous king gives to someone who is not a king and does not deserve the gift or provision.

Verse 89: Fa-salāmun laka min aṣḥābi l-yamīn (Then, peace be to you from the Companions of the Right.)