Who are the "Foremost" in Surah Al-Waqiah and why so few of them from "later times"?
In Surah Al-Waqiah, the "Foremost" refers to those who are the first to embrace faith and perform righteous deeds. The verse states: And the foremost are the foremost
56:10. Ibn Kathir explains that the term signifies individuals who have led the way in goodness and belief. They are recognized for their precedence in faith and are promised a place of honor in Paradise (Tafsir Ibn Kathir).
The question of why there are relatively few "Foremost" from later times can be understood through the context of the early Muslim community. The companions of the Prophet Muhammad ﷺ, especially those who embraced Islam during its nascent stages, are often regarded as the "Foremost" due to their unwavering commitment and sacrifices. As noted in the commentary, the "Foremost" are praised for their quick acceptance of the truth and their willingness to follow the Prophet ﷺ, setting a standard for others to follow (Tafsir Ibn Kathir).
Moreover, the Shia perspective, as noted in Majma al-Bayan, also emphasizes that those who followed the Imams and were devoted to the teachings of the Prophet ﷺ are included among the "Foremost." This understanding reinforces the idea that true faith and exemplary conduct are what define the "Foremost," rather than merely the passage of time or numbers.
Thus, the fewer numbers from later generations reflect both the unique circumstances of the early believers and the stringent criteria for being considered among the "Foremost" in faith and action.
Sources
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56:10 · Al-Waaqia
56:10 · Muhammad Marmaduke Pickthall
وَٱلسَّٰبِقُونَ ٱلسَّٰبِقُونَ
And the foremost in the race, the foremost in the race:
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Tafsir Ibn Kathir on 56:10
Tafsir Ibn Kathir · 56:10
Surah Al-Waqi'ah is a Meccan surah. Ibn 'Abbas relates from Abu Bakr that the Prophet Muhammad (peace be upon him) said he became grey-haired because of certain surahs, including Al-Waqi'ah. This indicates the surah's profound impact and early revelation. Regarding the merit of reciting Surah Al-Waqi'ah, it was narrated that Abdullah ibn Mas'ud was seriously ill when Uthman ibn Affan visited him. When asked about his condition, he replied, "My sins," and when asked what he desired, he said, "The mercy of my Lord." Uthman suggested a doctor or alms for his daughters, but Abdullah replied he had ordered them to read Surah Al-Waqi'ah every night. He said he heard the Prophet (peace be upon him) say: "Whoever reads Surah Al-Waqi'ah every night will never suffer from poverty." This is a well-attested tradition found in several chains of narration, emphasizing the surah's protective blessings. Al-Waqi'ah as a name refers to the Day of Resurrection, called so because it veritably occurs. The verse stating that "Its occurrence is not deniable" affirms that when God wills it to happen, none can prevent or turn it away. Similar emphasis on the inevitability of the Day is found in other Qur'anic verses reminding humanity to heed their Lord before the unalterable hour comes. The terms "Kadhbah" (denier) and related linguistic explanations show that the event is inevitable, with no returning or repetition. The phrases "bringing down" and "raising up" mean that on that Day, God will humiliate some and exalt others: those proud and mighty in this world will be brought low to Hell, and the humble and lowly may be raised to Paradise. This reflects the reversal of worldly status based on deeds. Many scholars like Al-Hasan, Qatadah, and others agree on this. The shaking of the earth, referenced in the verse, describes a violent upheaval, corroborated by commentary from Ibn Abbas, Mujahid, and Qatadah, who interpret it as a severe earthquake on the Resurrection Day. The analogy of sifting grain describes the motion vividly. Mountains being broken down into dust is interpreted as their complete destruction and scattering, like powdered dust borne away by the wind, symbolizing the total upheaval of the world on that Day. People will be divided into three groups on the Day: 1. Those on the right side (Ashab al-Yamin), from the right side of Adam, receiving their record in their right hands — generally the inhabitants of Paradise. 2. Those on the left side (Ashab al-Shimal), from the left side of Adam, receiving their record in their left hand — mainly the people of Hell. 3. The forerunners (As-Sabiqoon), who precede everyone in righteous deeds and are closest to God. They will be in Paradise, distinguished by their acceptance, generosity, and just judgment, with the ranks including the prophets, truthful, martyrs, and others noted for their excellence. The threefold division of mankind is also reflected in other Qur'anic verses, with various classical scholars equating these groups to the categories mentioned in Surah Al-Mala'ika and near the end of Al-Waqi'ah. The forerunners are often explained as those who hasten towards goodness by God's permission, correlating their worldly striving with their high station in the afterlife. The Prophet (peace be upon him) referred to these groups pointedly by clasping both fists and declaring one for Paradise and the other for Hell, underscoring the clear separation. Among those described as the forerunners are Joshua (Yusha') son of Nun, a believer from the people of 'Yaseen,' and Ali ibn Abi Talib, all ranked as leaders who preceded others in faith and deeds. Different narrations clarify that the grouping corresponds to those united by their deeds and destinies, often called "zawj" (pairs or groups) indicating distinct categories with separate fates on the Day of Judgment. In summary, this ayah elucidates the immutable certainty of the Resurrection, the dramatic cosmic upheaval it involves, and the division of humanity into three distinct groups according to their deeds and proximity to God, with abundant supporting hadith highlighting the importance of Surah Al-Waqi'ah, its spiritual benefits, and the profound truths it conveys about the Hereafter.
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