Surah Waqiah Transliteration and Meaning with Key Reflections

Imagine a chapter of the Qur’an so rich in spiritual potency. Surah Al-Waqi’ah is precisely this — one of the most profound chapters of the Qur’an, deeply cherished for the immense spiritual blessings tied to its regular recitation. For any Muslim desiring to enhance their relationship with the Qur’an and to gain a clearer perspective on the Hereafter, this Surah offers unparalleled insights and opportunities for deep reflection.

Within these lines, we will provide Surah Waqiah transliteration, alongside its comprehensive meaning, uncover its pivotal themes, and illuminate the vital wisdom it carries for every individual who believes.

Surah Waqiah Transliteration with Full Arabic Verses

Surah Al-Waqi’ah is the 56th  chapter of the Qur’an, and the 46th in the chronological order of revelation. It was revealed after Surah Ta-Ha and before Surah Ash-Shu’ara. It is a Makki surah (revealed in Makkah). The surah consists of 96 verses. Below is an excerpt including the Surah Waqiah transliteration with the Arabic text divided into 7 parts.

إِذَا وَقَعَتِ ٱلۡوَاقِعَةُ (1) لَيۡسَ لِوَقۡعَتِهَا كَاذِبَةٌ (2) خَافِضَةٞ رَّافِعَةٌ (3) إِذَا رُجَّتِ ٱلۡأَرۡضُ رَجّٗا (4) وَبُسَّتِ ٱلۡجِبَالُ بَسّٗا (5) فَكَانَتۡ هَبَآءٗ مُّنۢبَثّٗا (6) وَكُنتُمۡ أَزۡوَٰجٗا ثَلَٰثَةٗ (7) فَأَصۡحَٰبُ ٱلۡمَيۡمَنَةِ مَآ أَصۡحَٰبُ ٱلۡمَيۡمَنَةِ (8) وَأَصۡحَٰبُ ٱلۡمَشۡـَٔمَةِ مَآ أَصۡحَٰبُ ٱلۡمَشۡـَٔمَةِ (9) 

Idhā waqa‘atil-wāqi‘ah(1) Laysa liwaq‘atihā kādhibah(2) Khāfiḍatur-rāfi‘ah(3) Idhā rujjatil-arḍu rajjā(4) Wa bussatil-jibālu bassā(5) Fakānat habā’an munbaththā (6) Wa kuntum azwājan thalāthah (7) Fa-aṣḥābul-maymanati mā aṣḥābul-maymanah (8) Wa aṣḥābul-mash’amati mā aṣḥābul-mash’amah (9)

 

وَٱلسَّٰبِقُونَ ٱلسَّٰبِقُونَ (10) أُوْلَٰٓئِكَ ٱلۡمُقَرَّبُونَ (11) فِي جَنَّٰتِ ٱلنَّعِيمِ (12) ثُلَّةٞ مِّنَ ٱلۡأَوَّلِينَ (13) وَقَلِيلٞ مِّنَ ٱلۡأٓخِرِينَ (14) عَلَىٰ سُرُرٖ مَّوۡضُونَةٖ (15) مُّتَّكِـِٔينَ عَلَيۡهَا مُتَقَٰبِلِينَ (16) يَطُوفُ عَلَيۡهِمۡ وِلۡدَٰنٞ مُّخَلَّدُونَ (17) بِأَكۡوَابٖ وَأَبَارِيقَ وَكَأۡسٖ مِّن مَّعِينٖ (18) لَّا يُصَدَّعُونَ عَنۡهَا وَلَا يُنزِفُونَ (19) وَفَٰكِهَةٖ مِّمَّا يَتَخَيَّرُونَ (20) وَلَحۡمِ طَيۡرٖ مِّمَّا يَشۡتَهُونَ (21) وَحُورٌ عِينٞ (22) كَأَمۡثَٰلِ ٱللُّؤۡلُوِٕ ٱلۡمَكۡنُونِ (23) جَزَآءَۢ بِمَا كَانُواْ يَعۡمَلُونَ (24) لَا يَسۡمَعُونَ فِيهَا لَغۡوٗا وَلَا تَأۡثِيمًا (25) إِلَّا قِيلٗا سَلَٰمٗا سَلَٰمٗا (26)

Was-sābiqūnas-sābiqūn (10) Ulā’ikal-muqarrabūn (11) Fī jannātin-na‘īm (12) Thullatun minal-awwalīn (13) Wa qalīlum minal-ākhirīn (14) ‘Alā sururin mawḍūnah (15) Muttaki’īna ‘alayhā mutaqābilīn(16) Yaṭūfu ‘alayhim wildānun mukhalladūn (17) Bi-akwābin wa abārīqa wa ka’sim mim ma‘īn(18) Lā yuṣadda‘ūna ‘anhā wa lā yunzifūn (19) Wa fākihatim mimmā yatakhayyārūn (20) Wa laḥmi ṭayrim mimmā yashtahūn (21) Wa ḥūrun ‘īn (22) Ka-amthā lil-lu’lu’il-maknūn(23) Jazā’an bimā kānū ya‘malūn (24) Lā yasma‘ūna fīhā laghwaw wa lā ta’thīmā (25) Illā qīlan salāman salāmā (26)

وَأَصۡحَٰبُ ٱلۡيَمِينِ مَآ أَصۡحَٰبُ ٱلۡيَمِينِ (27) فِي سِدۡرٖ مَّخۡضُودٖ (28) وَطَلۡحٖ مَّنضُودٖ (29) وَظِلّٖ مَّمۡدُودٖ (30) وَمَآءٖ مَّسۡكُوبٖ (31) وَفَٰكِهَةٖ كَثِيرَةٖ (32) لَّا مَقۡطُوعَةٖ وَلَا مَمۡنُوعَةٖ (33) وَفُرُشٖ مَّرۡفُوعَةٍ (34) إِنَّآ أَنشَأۡنَٰهُنَّ إِنشَآءٗ (35) فَجَعَلۡنَٰهُنَّ أَبۡكَارًا (36) عُرُبًا أَتۡرَابٗا (37) لِّأَصۡحَٰبِ ٱلۡيَمِينِ (38)

Wa aṣḥābul-yamīni mā aṣḥābul-yamīn (27) Fī sidrim makhḍūd (28)Wa ṭalḥim manḍūd (29) Wa ẓillin mamdūd (30) Wa mā’im maskūb (31) Wa fākihatin kathīrah (32) Lā maqṭū‘atin wa lā mamnū‘ah (33) Wa furoshin marfū‘ah (34) Innā ansha’nāhunna inshā’ā (35) Faja‘alnāhunna abkārā (36) ‘Uruban atrābā (37) Li-aṣḥābil-yamīn (38)

ثُلَّةٞ مِّنَ ٱلۡأَوَّلِينَ (39) وَثُلَّةٞ مِّنَ ٱلۡأٓخِرِينَ (40) وَأَصۡحَٰبُ ٱلشِّمَالِ مَآ أَصۡحَٰبُ ٱلشِّمَالِ (41) فِي سَمُومٖ وَحَمِيمٖ (42) وَظِلّٖ مِّن يَحۡمُومٖ (43) لَّا بَارِدٖ وَلَا كَرِيمٍ (44) إِنَّهُمۡ كَانُواْ قَبۡلَ ذَٰلِكَ مُتۡرَفِينَ (45) وَكَانُواْ يُصِرُّونَ عَلَى ٱلۡحِنثِ ٱلۡعَظِيمِ (46) وَكَانُواْ يَقُولُونَ أَئِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ (47) أَوَ ءَابَآؤُنَا ٱلۡأَوَّلُونَ (48) قُلۡ إِنَّ ٱلۡأَوَّلِينَ وَٱلۡأٓخِرِينَ (49) لَمَجۡمُوعُونَ إِلَىٰ مِيقَٰتِ يَوۡمٖ مَّعۡلُومٖ (50) ثُمَّ إِنَّكُمۡ أَيُّهَا ٱلضَّآلُّونَ ٱلۡمُكَذِّبُونَ (51) لَأٓكِلُونَ مِن شَجَرٖ مِّن زَقُّومٖ (52) فَمَالِـُٔونَ مِنۡهَا ٱلۡبُطُونَ (53) فَشَٰرِبُونَ عَلَيۡهِ مِنَ ٱلۡحَمِيمِ (54) فَشَٰرِبُونَ شُرۡبَ ٱلۡهِيمِ (55) هَٰذَا نُزُلُهُمۡ يَوۡمَ ٱلدِّينِ (56)

Thullatum minal-awwalīn (39) Wa thullatum minal-ākhirīn (40) Wa aṣḥābu-shshimāli mā aṣḥābu-shshimāl (41) Fī samūmin wa ḥamīm (42) Wa ẓillim min yaḥmūm (43) Lā bāridin wa lā karīm (44) Innahum kānū qabla dhālika mutrafīn (45) Wa kānū yuṣirrūna ‘ala-l-ḥinthil-‘aẓīm (46) Wa kānū yaqūlūna a-idhā mitnā wa kunnā turāban wa ‘iẓāman a-innā lamab‘ūthūn (47) Awa ābā’unal-awwalūn (48) Qul innal-awwalīna wal-ākhirīn (49) Lamajmū‘ūna ilā mīqāti yawmin ma‘lūm (50) Thumma innakum ayyuhā ḍ-ḍāllūnal-mukadhibūn (51) Lāākilūna min shajarin min zaqqūm (52) Famāli’ūna minhāl-buṭūn (53) Fashāribūna ‘alayhi minal-ḥamīm (54) Fashāribūna shurba-l-hīm(55) Hādhā nuzuluhum yawma-d-dīn (56)

نَحۡنُ خَلَقۡنَٰكُمۡ فَلَوۡلَا تُصَدِّقُونَ (57) أَفَرَءَيۡتُم مَّا تُمۡنُونَ (58) ءَأَنتُمۡ تَخۡلُقُونَهُۥٓ أَمۡ نَحۡنُ ٱلۡخَٰلِقُونَ (59) نَحۡنُ قَدَّرۡنَا بَيۡنَكُمُ ٱلۡمَوۡتَ وَمَا نَحۡنُ بِمَسۡبُوقِينَ (60) عَلَىٰٓ أَن نُّبَدِّلَ أَمۡثَٰلَكُمۡ وَنُنشِئَكُمۡ فِي مَا لَا تَعۡلَمُونَ (61) وَلَقَدۡ عَلِمۡتُمُ ٱلنَّشۡأَةَ ٱلۡأُولَىٰ فَلَوۡلَا تَذَكَّرُونَ (62) أَفَرَءَيۡتُم مَّا تَحۡرُثُونَ (63) ءَأَنتُمۡ تَزۡرَعُونَهُۥٓ أَمۡ نَحۡنُ ٱلزَّٰرِعُونَ (64) لَوۡ نَشَآءُ لَجَعَلۡنَٰهُ حُطَٰمٗا فَظَلۡتُمۡ تَفَكَّهُونَ (65) إِنَّا لَمُغۡرَمُونَ (66) بَلۡ نَحۡنُ مَحۡرُومُونَ (67) أَفَرَءَيۡتُمُ ٱلۡمَآءَ ٱلَّذِي تَشۡرَبُونَ (68) ءَأَنتُمۡ أَنزَلۡتُمُوهُ مِنَ ٱلۡمُزۡنِ أَمۡ نَحۡنُ ٱلۡمُنزِلُونَ (69) لَوۡ نَشَآءُ جَعَلۡنَٰهُ أُجَاجٗا فَلَوۡلَا تَشۡكُرُونَ (70) أَفَرَءَيۡتُمُ ٱلنَّارَ ٱلَّتِي تُورُونَ (71) ءَأَنتُمۡ أَنشَأۡتُمۡ شَجَرَتَهَآ أَمۡ نَحۡنُ ٱلۡمُنشِـُٔونَ (72) نَحۡنُ جَعَلۡنَٰهَا تَذۡكِرَةٗ وَمَتَٰعٗا لِّلۡمُقۡوِينَ (73) فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ (74)

Naḥnu khalaqnākum falawlā tuṣaddiqūn (57) Afara’aytum mā tumnūn (58) A-antum takhluqūnahū am naḥnu-l-khāliqūn (59) Naḥnu qaddarnā baynakumul-mawta wa mā naḥnu bimasbūqīn (60) ‘Alā an nubaddila amthālakum wa nunshi’akum fī mā lā ta‘lamūn (61) Wa laqad ‘alimtumun-nasha’atal-ūlā falawlā tadhakkarūn (62) Afara’aytum mā taḥruthūn (63) A-antum tazra‘ūnahū am naḥnu-z-zāri‘ūn (64) Law nashā’u laja‘alnāhu ḥuṭāmā faẓaltum tafakkahūn (65) Innā lamughramūn (66) Bal naḥnu maḥrūmūn (67) Afara’aytum-ul-mā’al-ladhī tashrabūn (68) A-antum anzaltumūhu minal-muzni am naḥnu-l-munzilūn (69) Law nashā’u ja‘alnāhu ujājan falawlā tashkurūn (70) Afara’aytumu-n-nāra allatī tūrūn (71) A-antum ansha’tum shajaratahā am naḥnu-l-munshi’ūn (72) Naḥnu ja‘alnāhā tadhkiratan wa matā‘an lil-muqwīn (73) Fasabbiḥ bismi rabbikal-‘aẓīm (74)

۞فَلَآ أُقۡسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ (75) وَإِنَّهُۥ لَقَسَمٞ لَّوۡ تَعۡلَمُونَ عَظِيمٌ (76) إِنَّهُۥ لَقُرۡءَانٞ كَرِيمٞ (77) فِي كِتَٰبٖ مَّكۡنُونٖ (78) لَّا يَمَسُّهُۥٓ إِلَّا ٱلۡمُطَهَّرُونَ (79) تَنزِيلٞ مِّن رَّبِّ ٱلۡعَٰلَمِينَ (80) أَفَبِهَٰذَا ٱلۡحَدِيثِ أَنتُم مُّدۡهِنُونَ (81) وَتَجۡعَلُونَ رِزۡقَكُمۡ أَنَّكُمۡ تُكَذِّبُونَ (82) فَلَوۡلَآ إِذَا بَلَغَتِ ٱلۡحُلۡقُومَ (83) وَأَنتُمۡ حِينَئِذٖ تَنظُرُونَ (84) وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنكُمۡ وَلَٰكِن لَّا تُبۡصِرُونَ (85) فَلَوۡلَآ إِن كُنتُمۡ غَيۡرَ مَدِينِينَ (86) تَرۡجِعُونَهَآ إِن كُنتُمۡ صَٰدِقِينَ (87)

Falā uqsimu bimawāqi‘in-nujūm (75) Wa innahu laqasamun law ta‘lamūna ‘aẓīm (76) Innahū la-qur’ānun karīm (77) Fī kitābin maknūn (78) Lā yamassuhu illā-l-muṭahharūn (79) Tanzīlun mir-rabbil-‘ālamīn (80) Afabi-hādhā-l-ḥadīthi antum mudhinūn (81) Wa taj‘alūna rizqakum annakum tukadhibūn (82) Falawlā idhā balaghati-l-ḥulqūm (83) Wa antum ḥīna’idhin tanẓurūn (84) Wa naḥnu aqrabu ilayhi minkum wa lākin lā tubṣirūn (85) Falawlā in kuntum ghayra madīnīn (86) Tarji‘ūnahā in kuntum ṣādiqīn (87)

فَأَمَّآ إِن كَانَ مِنَ ٱلۡمُقَرَّبِينَ (88) فَرَوۡحٞ وَرَيۡحَانٞ وَجَنَّتُ نَعِيمٖ (89) وَأَمَّآ إِن كَانَ مِنۡ أَصۡحَٰبِ ٱلۡيَمِينِ (90) فَسَلَٰمٞ لَّكَ مِنۡ أَصۡحَٰبِ ٱلۡيَمِينِ (91) وَأَمَّآ إِن كَانَ مِنَ ٱلۡمُكَذِّبِينَ ٱلضَّآلِّينَ (92) فَنُزُلٞ مِّنۡ حَمِيمٖ (93) وَتَصۡلِيَةُ جَحِيمٍ (94) إِنَّ هَٰذَا لَهُوَ حَقُّ ٱلۡيَقِينِ (95) فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ (96)

Fa-ammā in kāna minal-muqarrabīn(88) Fa-rawḥun wa rayḥānun wa jannatu na‘īm (89) Wa ammā in kāna min aṣḥābil-yamīn (90) Fa-salāmun laka min aṣḥābil-yamīn (91) Wa ammā in kāna minal-mukadhibīna-ḍ-ḍāllīn (92) Fa-nuzulum min ḥamīm (93) Wa taṣliyatu jaḥīm (94) Inna hādhā la huwa ḥaqq-ul-yaqīn (95) Fasabbiḥ bismi rabbikal-‘aẓīm (96)

After we read the full Surah Waqiah transliteration along with the Arabic verses, let’s take a closer look at meanings and benefits of these verses. 

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Overview of the Three Types of People in the Surah

The central theme of Surah Al-Waqi’ah transliteration and Meaning revolves around the division of people on the Day of Judgment, as a consequence of their trial in worldly life, into three main categories:

The first group: The believing Muslims known as the People of the Right Hand (Ashab al-Yameen). These are the general inhabitants of Paradise, occupying the lower and middle levels of reward.

The second group: The disbelievers and criminals known as the People of the Left Hand (Ashab al-Shimal). These are the general inhabitants of Hellfire, occupying its initial and middle levels of punishment.

The third group: The foremost in faith (As-Sabiqoon)—those who are nearest to Allah from among the righteous and virtuous. They will occupy the highest ranks in the Gardens of Delight.

Additionally, from the contrasts mentioned of  Surah Waqiah Transliteration, a fourth group can be understood—those who are deeply entrenched in disbelief, perpetrators of major crimes, spreaders of corruption, and active promoters of misguidance. These include the hypocrites (munafiqun), who will dwell in the lowest depths of Hell, in the most severe level of punishment.

The categorization should inspire every Muslim to reflect deeply. Where do we fall? Do our daily actions resemble those of the righteous or the heedless? This categorization in Surah Waqiah transliteration helps us reflect on our spiritual direction.

The Language and Literary Beauty of Surah Al-Waqi’ah

From Surah Waqiah Transliteration we can note that Surah Al-Waqi’ah is in harmony with the Surah that precedes it—Surah Ar-Rahman—as both describe the events of the Resurrection, Paradise, and Hellfire. 

Surah Ar-Rahman focuses on the splitting of the heavens, while Surah Al-Waqi’ah emphasizes the quaking of the earth—almost as if the two surahs are one continuous chapter due to their thematic alignment and mutual coherence.

Also, Surah Waqiah Transliteration shows that the rhythm, word choice, and structure are so powerful. When reading the Surah Waqiah transliteration, you’ll notice the flow of the verses, the short impactful phrases, and the emotional pull they carry.

Allah uses clear and strong pictures to explain the Day of Judgment, the good things in Paradise, and the bad things in Hell. The words go from being very impressive to very frightening, depending on what is being described. Surah Waqiah Transliteration shows that skillful way of writing has a special purpose from Allah—to wake up those who are not paying attention and to make people feel the importance of truth.

Spiritual Benefits of Reciting Surah Waqiah Regularly

There are authentic narrations and well-known scholarly recommendations regarding the recitation of Surah Al-Waqi’ah.

 قال أبو بكر رضي الله عنه: يا رسول الله! قد شِبْتَ، قال: (شيبتني هود، والواقعة، والمرسلات، وعم يتساءلون، وإذا الشمس كورت)

Abu Bakr (may Allah be pleased with him) said, “O Messenger of Allah! You have grown old.” He replied, “Surahs Hud, Al-Waqi’ah, Al-Mursalat, An-Naba, and At-Takwir have made me grow old.”

There is another well-known narration that states that the Prophet Muhammad ﷺ said: “Whoever recites Surah Al-Waqi’ah every night will never suffer from poverty.” But the degree of this Hadith is weak, and some scholars have said that it is fabricated or defective in its chain of narration.

So, what the scholars unanimously agree upon regarding the virtue of Surah Al-Waqi’ah is that it reminds the believer of the Day of Judgment. Reflecting on its meanings brings tranquility to the heart and distances the soul from worldly attachments. It reminds us that sustenance is in the hands of Allah, and that reflecting on the Hereafter opens the doors of blessings in both this life and the next.

It was narrated from Simak ibn Harb that he heard Jabir ibn Samurah say:

“The Messenger of Allah (ﷺ) used to perform the prayers similar to the way you pray today, but he would make them lighter. His prayer was lighter than yours. And he used to recite Surah Al-Waqi’ah and similar surahs in the Fajr prayer.”

How This Surah Helps Us Reflect on the Hereafter

The Surah Waqiah transliteration shows that the main theme of Surah Al-Waqi’ah is the reality of the Hereafter.The objectives of this Surah are manifested through the following themes:

1. A reminder of the Day of Judgment and the certainty of its occurrence and presenting persuasive proofs and clear evidence to those who deny resurrection.

2. Offering both encouragement and warning through the descriptions of reward and punishment on the Day of Recompense.

3. Surah Waqiah Transliteration describing the scenes that will unfold in this earthly world at the time of the Final Hour.

4. Detailing the characteristics of the people of Paradise and some of the pleasures they will enjoy and also the people of Hell and the torment they will endure.

5. The Surah Waqiah Transliteration also highlights some of Allah’s blessings and favors, and signs of His power in the creation of crops, water, and fire. These creations necessitate glorifying and sanctifying Allah for His immense blessings. It makes clear that the One who originated all this is surely able to bring the dead back to life for judgment and accountability.

6. Surah Waqiah Transliteration reminds us that Allah has appointed a fixed time for each person’s end.

7. It presents a rational argument for resurrection: the One who is capable of removing the soul at death surely capable of returning it whenever He wills.

8. At the end of Surah Waqiah Transliteration, a summary is presented of what was elaborated earlier concerning the three types of people and what awaits each group.

9. The Surah concludes by calling every person who has the potential to believe and submit to glorify the name of his Lord, the Most Great—the One who constantly oversees him with the attributes of divine Lordship.

Easy Memorization Tips for Surah Al-Waqiah

After we learned the Surah Waqiah transliteration, many Muslims wish to memorize Surah Al-Waqi’ah but may feel overwhelmed. Here are a few tips to make memorization easier:

Break It Into Sections: Divide the surah into thematic parts, such as the three categories of people, the signs of resurrection, the blessings of Paradise, and the punishment of Hell.

Listen Daily: Listening to recitations from imamsProficient in recitation.

Repeat with Understanding: Don’t just memorize sounds—connect with meanings. Reflecting on the meaning makes verses stick better in memory.

Consistent Review: Like any memorization, consistency is key.

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Conclusion

Surah Al-Waqi’ah is more than just a chapter to read—it is a message from God that reminds us of the most important things in life: our purpose, the actions we take, and where we will end up. It explains how people are divided, gives warnings in a poetic way, and offers promises to those who follow the right path. This surah encourages us to be good and avoid carelessness.

Whether you learn it in Arabic or use Surah Waqiah transliteration, the real value comes from how sincere and hard you try. Let this surah be a regular part of your spiritual life, especially when the world is full of distractions and it’s easy to forget what really matters.

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FAQs

What is Surah Waqiah mainly about?
Surah Al-Waqi’ah focuses on the Day of Judgment, categorizing people into three groups and describing their eternal fates.

 Is it true that Surah Waqiah prevents poverty?
There are no narrations indicating this benefit.

Is it permissible to recite Surah Al-Waqi’ah with the intention of increasing provision (rizq)?

This is one of the most widespread innovations (bida’a) .The entire Qur’an is a source of goodness and blessings, and there is no harm in reciting any of its Surahs seeking blessings but without specifying a particular Surah for this purpose as is not reported by the Sunnah.