SURAH 56 Al-Waqi 'Ah

(The Inevitable Event)

Prologue

Al-Wie ah, The Inevitable Event, is the name given to this Makkan surah explaining its subject matter. The main issue discussed is resurrection. The surah specifically refutes the argument of those who doubt it, denying the Qur'an and associating partners with God. They always wonder: "What! When we have died and become mere dust and bones, are we to be raised up again? And our forefathers, too?" (Verses 47-48) Therefore, the surah begins by describing resurrection, giving it a name, al-waqi ah, that makes its happening absolutely clear, leaving no room for doubt: "When that which is certain to happen will have come to pass no one will then deny its having come to pass." (Verses 1-2) It highlights the events that distinguish that day from all others: people's positions are totally changed, as is the earth's appearance. These fearful events produce a different earth and entirely new values: " abasing [some], exalting [others]. When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust, you shall be divided into three classes." (Verses 3-7)

The surah then describes the fates of these three classes, the ones to the fore, those to the right and those to the left. It gives us a very detailed description of what they receive of favours and blessings, or misery and suffering. This makes us feel that it will all undoubtedly happen, and especially as every detail is set before our eyes. The unbelievers are made to see their fate and that of the believers and hear what is said about them after detailing their misery: "in times gone by, they overindulged in luxury and persisted in heinous sin, saying, 'What! When we have died and become mere dust and bones, are we to be raised up again? And our forefathers, too?" (Verses 45-48) The description gives the impression that the punishment is being meted out now and that life on earth is long gone, mentioned only to show how hideous and repugnant some people's way of life was.

Thus ends the first part of the surah. The second part discusses the question of faith in its entirety, placing particular emphasis on the main topic, i.e. resurrection. The surah then makes a number of highly effective touches, pinpointing matters that all people know and see, whatever their environment and level of experience. It cites the beginning of each person's life journey with the discharge of semen, and shows their death only to be replaced by a new generation. This is cited as evidence of the second life, which is just as easy and simple as the first one, which they all know. The surah then cites the evidence provided by plants and agriculture, which is an initiation of a certain form of life by God's will. Had He willed, it would not have come about and would not have yielded its fruit. Next, water is cited; this commodity is necessary for all life. Its availability is totally dependent on God's will since it is He who sends it down from the clouds. Had He willed, He would have made it salty, unsuitable for bringing about or sustaining life. Finally, fire is cited together with its basic material, the trees. At this point, a warning is given reminding them of the fire of hell which they doubt. All these images are familiar to them, and they are only asked to reflect on how they come about by God's will.

This part also speaks about the Qur'an, which tells them about the inevitable event yet still they doubt its warnings. A very serious oath follows, emphasizing that these revelations constitute a noble reading preserved in a well-guarded record, touched only by purified angels.

As the surah draws to a close, it paints a very powerful scene of man's situation at the point of death, when his soul is in his throat. All those around him stand helpless, unable to assist. They know nothing about what is happening inside or to this person. As he is about to depart this life, none other than God can do aught to him. He sees his path ahead, but he cannot say anything about what he sees.

The surah concludes by re-emphasizing the true news, adding further glorification of God, the Supreme: "This is surely the indubitable truth. Extol, then, the glory of the name of your Lord, the Supreme." (Verses 95-96) It thus ensures that the beginning and the end form a perfect harmony.
 
 
 

Overview (Verses 1 - 6)

Unfinished Conditional

When that which is certain to happen will have come to pass no one will then deny its having come to pass, abasing [some], exalting [others]. When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust. (Verses 1-6)
 
This opening is clearly intended to add suspense to its presentation of this awesome but inevitable event. It employs a special style that clearly indicates this. Twice, it begins a conditional sentence, employing the word 'when', without finishing what the result or the outcome will be. It first says: "When that which is certain to happen will have come to pass no one will then deny its having come to pass, abasing [some], exalting [others]." (Verses 1-3) But it does not say what will take place when this inevitable event comes to pass. It simply says there can be no denying that it will happen. Without saying what comes next, the surah commences a new beginning with another conditional sentence: "When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust." (Verses 4 6) Again, the surah does not tell us what happens after this exceedingly alarming event. Thus we are left with the impression that all this is merely an introduction to results that are so frightful that no words can adequately describe them.

This special style particularly suits the extremely frightening image the surah opens with. The surah denotes the event of resurrection by the term al-waqi’ ah, which primarily refers to something that falls hard. The very sound of the word gives the impression of a heavy object dropping from a high position and then settling where it cannot be moved or removed: "No one will then deny its having come to pass." (Verse 2) As this heavy object falls, we expect it to produce some turmoil or shaking up. This expectation is fulfilled as the event is described as " abasing [some] exalting [others]." (Verse 3) It will certainly put down people who were looked up to during their lives on earth, and it will elevate others who were thought of as commanding little respect. Standards and values will be set straight in God's scale, after they have been out of balance in this world.

The frightening event then begins to take shape in the very structure of the earth, which people always think to be firm and stable. The event shows it being violently shaken, a reality that fits well with the sound of the fall. Firm and solid mountains are transformed into heaps of dust that the wind blows away: "When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust." How ignorant and feeble-minded those people are who face this fearful prospect in full denial of the Day of Judgement, refusing to believe in God's oneness when it produces such an effect on the earth and its mountains.