The arrangement of the verse: So why do you not return it when it reaches the throat if you are not in debt? And the second 'So why not' is repeated for emphasis. The pronoun in 'you return it' refers to the soul, which is the spirit. And in 'closer to him' for the one who is dying, 'not in debt' means not being ruled, as a ruler governs the subjects when he manages them. And we are closer to him than you, O people of the deceased, by our power and knowledge, or by the angels of death. The meaning is: In your denial of the actions of Allah, the Exalted, and His signs in everything, if a miraculous book were sent down to you, you would say: Magic and fabrication. And if a messenger were sent to you, you would say: A lying magician. And if He provided you with rain by which He gives you life, you would say: The truth is such and such a constellation, based on a belief that leads to neglect and abandonment. So why do you not return the soul to the body after it reaches the throat if there is no taker and you were truthful in your abandonment and disbelief in the Giver of life, the Causer of death, the Originator, and the Restorer? As for if the deceased is among those brought near, from the foremost of the three categories mentioned at the beginning of the surah, then there is rest for him. Aisha, may Allah be pleased with her, narrated from the Messenger of Allah, blessings and peace be upon him: 'Then there is rest,' with the letter 'ra' pronounced fully. Al-Hasan read it this way and said: The spirit is mercy, for it is like life for the deceased. It was said: It is permanence, meaning: both are for him, which is eternity with provision and bliss. And 'the fragrance' refers to provision. So peace be upon you from the companions of the right hand, meaning: Peace be upon you, O companion of the right hand, from your brothers, the companions of the right hand, meaning: They greet you, as Allah, the Exalted, says: Except a saying of peace, peace.

And a lodging from boiling water, as Allah, the Exalted, says: This is their lodging on the Day of Judgment. It was read with a lightening of the letters, and 'and a roasting from Hell' was read in the nominative and genitive, in conjunction with 'lodging' and 'boiling water.' Indeed, what has been revealed in this surah is the truth of certainty, meaning the established truth of certainty.

From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Al-Waqi'ah every night will never be afflicted by poverty.' This was narrated by Ibn Wahb in his collection. He told me that Al-Sarra bin Yahya narrated to him from Shuja' about Abu Thubiyah from Abdullah bin Mas'ud, and he was followed by Yazid bin Abu Hakim and Abbas bin Al-Fadl Al-Basri, both from Al-Sarra. Al-Bayhaqi narrated it in Al-Shu'ab through their chain.

And similarly, Abu Ya'la narrated it from the narration of Muhammad bin Habib from Al-Sarra. Al-Bayhaqi narrated it in Al-Shu'ab from the narration of Hajjaj bin Minhal from Al-Sarra, saying: From Shuja' from Ibn Fatimah from Ibn Mas'ud. And Abu Ubaid narrated it in the virtues of the Qur'an from the narration of Al-Sarra, saying: From Abu Thubiyah, and the companions of Al-Sarra differed. Was his teacher Shuja' or Abu Shuja'? They also differed regarding Shuja's teacher, whether he was Abu Fatimah or Abu Thubiyah. Then they disagreed on the accuracy of Abu Thubiyah. According to Al-Daraqutni, it is with a 'ta' that is not emphasized followed by a 'ya' and then a 'wa', and he is Isa bin Sulayman Al-Jurjani. His narration from Ibn Mas'ud is interrupted. It is supported by the fact that Al-Thalabi narrated it through the path of Abu Bakr Al-Ittaridi from Al-Sarra from Shuja' from Abu Thubiyah Al-Jurjani. And according to Al-Bayhaqi, it is with the 'ja' followed by a 'wa' and then a 'ya', and he is unknown. Ahmad bin Hanbal said: This hadith is strange. And I do not know Shuja'.