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The meanings of Juz’ Tabarak the twentieth part of Qur'an - Surah Al-Haqqah PDF Print Email
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Friday, 19 October 2012 09:33
Article Index
The meanings of Juz’ Tabarak the twentieth part of Qur'an
Surah Al-Qalam
Surah Al-Haqqah
Surah Al-Ma^arij
Surah Nuh
Surah Al-Jinn
Surah Al-Muzzammil
Surah Al-Muddaththir
Surah Al-Qiyamah
Surah Al-Insan
Surah Al-Mursalat
END NOTE
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سورة الحاقة

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

الْحَاقَّةُ ﴿١﴾مَا الْحَاقَّةُ ﴿٢﴾وَمَا أَدْرَاكَ مَا الْحَاقَّةُ ﴿٣﴾كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ ﴿٤﴾فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ ﴿٥﴾وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ ﴿٦﴾سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ ﴿٧﴾فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ ﴿٨﴾وَجَاءَ فِرْعَوْنُ وَمَن قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ ﴿٩﴾فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً ﴿١٠﴾إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ ﴿١١﴾لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ ﴿١٢﴾فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ ﴿١٣﴾وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً ﴿١٤﴾فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ ﴿١٥﴾وَانشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ ﴿١٦﴾وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ ﴿١٧﴾يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ ﴿١٨﴾فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ ﴿١٩﴾إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَهْ ﴿٢٠﴾فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ ﴿٢١﴾فِي جَنَّةٍ عَالِيَةٍ ﴿٢٢﴾قُطُوفُهَا دَانِيَةٌ ﴿٢٣﴾كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ ﴿٢٤﴾وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ ﴿٢٥﴾وَلَمْ أَدْرِ مَا حِسَابِيَهْ ﴿٢٦﴾يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ﴿٢٧﴾مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ ﴿٢٨﴾هَلَكَ عَنِّي سُلْطَانِيَهْ ﴿٢٩﴾خُذُوهُ فَغُلُّوهُ ﴿٣٠﴾ثُمَّ الْجَحِيمَ صَلُّوهُ ﴿٣١﴾ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ ﴿٣٢﴾إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّـهِ الْعَظِيمِ ﴿٣٣﴾وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ ﴿٣٤﴾فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ ﴿٣٥﴾وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ ﴿٣٦﴾لَّا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ ﴿٣٧﴾فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ ﴿٣٨﴾وَمَا لَا تُبْصِرُونَ ﴿٣٩﴾إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ﴿٤٠﴾وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ ﴿٤١﴾وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ ﴿٤٢﴾تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ ﴿٤٣﴾وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿٤٤﴾لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿٤٥﴾ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿٤٦﴾فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزِينَ ﴿٤٧﴾وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ ﴿٤٨﴾وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ ﴿٤٩﴾وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ ﴿٥٠﴾وَإِنَّهُ لَحَقُّ الْيَقِينِ ﴿٥١﴾فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ ﴿٥٢﴾

 

 

 

 

  

سورة الحاقة

Surah Al-Haqqah

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

 

الْحَاقَّةُ ﴿١﴾

[Al-Haqqah 69:1] The sure Day of Judgment!

Al-Haqqah means the Day of Judgment. It was called Haqqah  حاقة from the word al-Haqq ath-thabit الحق الثابت, that is the confirmed book. This means that the happening of the Day of Judgment is confirmed beyond doubt.

مَا الْحَاقَّةُ ﴿٢﴾

[Al-Haqqah 69:2] What is the sure Day of Judgment!

Ma, is an article of interrogation posing the question “What is al-Haqqah?”. Knowing the truth of the Day of Judgment is not what is intended. Rather what is intended is magnifying its status and dire situation. Thereafter Allah expounded on its dire situations.

وَمَا أَدْرَاكَ مَا الْحَاقَّةُ ﴿٣﴾

[Al-Haqqah 69:3] O Muhammad, what would make you realize what the sure Day of Judgment is when you have not yet encountered it!

﴿وما أدراكَ﴾  Allah further reflected upon the dire situations of the Day of Judgment so He said, “O Muhammad what would make you know about its dire situations when the greatness of its status is beyond the grips of the creations?”

﴿ما الحاقةُ﴾ This is an additional magnification of the status  of the Day of Judgment and an exaggeration in showing its dire situations; the meaning therein being the Day of Judgment constitutes dire matters that have not been encompassed by any aforementioned descriptions and details.

كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ ﴿٤﴾

[Al-Haqqah 69:4] The tribes of Thamud and ^Ad disbelieved in the Stunning Day of judgment to come.

Allah the Exalted mentioned those who disbelieved by the Day of Judgment and said,”
﴿كذَّبتْ ثمودُ﴾”, i.e. the tribe of Thamud disbelieved and they are the people of our Master Prophet Salih, peace be upon him.

﴿وعادٌ﴾ Likewise the people of ^Ad disbelieved and they are the people of our Master Hud, peace be upon him.

﴿بالقارعةِ﴾They disbelieved by the Day of Judgment. Al-Qari^ah (القارعة), is one of the names of the Day of Judgment.

فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ ﴿٥﴾

[Al-Haqqah 69:5] As for Thamud, they were destroyed as a result of their disbelief by a roaring blast.

﴿فأمَّا ثمودُ فأُهْلِكوا بالطاغيةِ﴾  As to the tribe of Thamud they were destroyed as a result of their disbelief. And it was said they were destroyed by a roaring blast the severity and strength of which exceeded all other to an extent not a single heart of any one among them tolerated. Allah the Exalted said, ﴿إنَّا أرْسَلنا عليهم صَيحةً واحدةً فكانوا كَهشيمِ المُحْتَظر﴾  Surat al-Qamar. What is intended by telling these stories is to caution this nation against taking these previous nations as examples in committing sins so that they do not face severe consequences.

وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ ﴿٦﴾
[Al-Haqqah 69:6] And as for ^Ad, they were destroyed by a fierce roaring and cold burning wind,

﴿وأمَّا عادٌ فأُهلِكوا بريحٍ صرصرٍ﴾ As to ^Ad, they were destroyed by a roaring wind which is cold-burning wind called Addabur that burns just as fire. Some said a wind that has a severe sound. ﴿عاتيةٍ﴾  That is the wind was intensively roaring exceeding in severity and roar the known extent of blowing winds and cold. The people of ^Ad despite their strength and roughness they could not shield themselves from it by taking cover behind a structure or a mountain or hide in a hole because the wind used to wrench them out of their places and destroy them.

سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ ﴿٧﴾

[Al-Haqqah 69:7] Which He (Allah) made to rage against them for seven nights and eight days unremittingly, so that you might have seen the people therein dead as if they were the trunks of hollow palm-trees tumbled down!

﴿سَخَّرَها﴾ Allah directed that wind upon them and made it last continuously for seven nights and eight days uninterrupted and without losing vigor until it destroyed them: ﴿عليهم سبعَ ليالٍ وثمانيةَ أيَّامٍ حُسومًا﴾   . Also it was said it lasted for seven nights and eight days that are complete. ﴿فَتَرى القومَ﴾ One would see the people of ^Ad ﴿فيها﴾ in these nights and days ﴿صَرْعى﴾ dead as if they are stumps of fallen date trees and it was said like rotten stumps. Allah likened them to fallen stumps of date trees that have no tree heads, that has no apex because the wind used to lift the man in the air and drop him down busting their head and he remains a corpse without a head. Also in likening them to the palm trees there is a reference to how grand their bodies were.

فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ ﴿٨﴾

[Al-Haqqah 69:8] Do you then see any remnant of them?

﴿فَهَلْ ترى لهُم من باقية﴾ The ta’ in baqiyah is for exaggeration and the meaning is that, “Do you then see any remnant soul of them? Indeed you see none.”

وَجَاءَ فِرْعَوْنُ وَمَن قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ ﴿٩﴾

[Al-Haqqah 69:9] And Pharaoh, and the blasphemers before him, and the Cities of Lut that where Overthrown, committed blasphemy and Sin.

﴿وجاءَ فرعونُ ومَنْ قبلهُ﴾ Pharaoh and the blasphemous nations that came before him such as the people of Nuh and ^Ad and Thamud and the people of ﴿والمُؤتَفِكاتُ﴾ the four or five villages of Prophet Hud that turned upside down with its people on them, they all committed the ﴿بالخاطِئةِ﴾ enormity. That is committing the wrong doings of sinning and blasphemy and it was said the sins that they used to commit and it was said the enormous wrong doings. Abu ^Amr, Ya^qub and al-Kasa’iyy recited "ومنْ قِبَلَهُ" this word in Arabic with a kasrah on the qaf and a fathah on the ba’ and the remaining scholars of recitation recited with a fathah on the qaf and a sukun on the ba’.

فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً ﴿١٠﴾


[Al-Haqqah 69:10] And they disbelieved in their Messengers, so He (Allah) punished them with an abundant punishment.

﴿فَعَصَوا﴾ The people of Lut disobeyed their messenger ﴿رسولَ ربِّهم﴾ that is they belied their messenger Lut, peace be upon him. ﴿فأخَذَهُمْ﴾ Allah their Lord took them out. ﴿أخذةً رابيةً﴾ That is Allah took them out in a manner exceeded others in severity commensurate to the enormity of their sins.

إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ ﴿١١﴾

 [Al-Haqqah 69:11] We (Allah), when the water of Noah's Flood overflowed beyond its limits, carried you mankind up in the floating Ark,

﴿حَمَلْناكُم﴾ When the water of the flood rose 15 cubits above the highest mountain on earth Allah carried your great forefathers ﴿في الجاريةِ﴾ on board the Ark that was floating on water. That is, the Ark that our Master Nuh, peace be upon him, built upon the orders of Allah the Exalted and was ordered to go on board the Ark along with those who believed in him.

لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ ﴿١٢﴾

 [Al-Haqqah 69:12] So that We (Allah) may make this event of rescuing the believers a reminder to you and that remembering ear that should hear the tale may retain its memory and bear its lessons.

So we may render this action of rescuing the believers and destroying the blasphemers a lesson and an indication of the power of the Creator and His Wisdom and the perfection of His subjugation and Power. And the heedful ears will listen and retain the lesson that was brought from Allah so that they may spread it and think about it and implement accordingly.

فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ ﴿١٣﴾ 

[Al-Haqqah 69:13] And when the trumpet is sounded with a single blow,

Once Angel Israfil with certitude blows the horn, and he is the Angel assigned to blow the horn, the people will die. This is in reference to the first blow of the horn. After the second blow of the horn the people will be resurrected.

وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً ﴿١٤﴾


[Al-Haqqah 69:14] And the earth with the mountains shall be airborne and lifted up and pounded together to powder at one stroke,-

The Earth and the mountains shall be lifted from their places, that is the roaring wind will carry them or the angels or Allah with His Power without coming in contact nor touching; Imam Zayn al-^Abidin Ali ibn al Husayn ibn Ali, may Allah accept their deeds said, “You are the Glorified One and the One clear of all non befitting attributes, You are the One who is not touched and not felt and not grabbed.” Hence the Earth and mountains will bang against one another until they crumble down. And it was said the Earth will be flattened without any mountains or valleys, just like a flat piece of leather.

فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ ﴿١٥﴾

[Al-Haqqah 69:15] On that day shall the great Day of Judgment befall,

At such time the Day of Judgment takes place.

وَانشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ ﴿١٦﴾

[Al-Haqqah 69:16] And the sky shall split in bits, for that day it will be weak,

The sky will burst into cracks and open doors and the different parts of it will become visible. And at such time the sky will become weakened as a result of the cracks after it had been one strong solid structure.

وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ ﴿١٧﴾

 [Al-Haqqah 69:17] And the angels shall be on its sides thereof; and above them, that Day, eight shall carry your Lord's ceiling of paradise.

The angels at that time will be at the sides and edges of the sky. And eight of those angels shall carry the Throne of your Lord, that is the ceiling of Paradise, above their heads.

يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ ﴿١٨﴾

[Al-Haqqah 69:18] That Day you shall be brought to Judgment: not an act of yours that you hide escapes the knowledge of your Lord.

On the Day of Judgment you shall be presented for judgment before Allah and such presentation does not mean that Allah will learn that which He did not know about. Rather it means presenting the deeds and establishing the nature of the deeds to the people so that it would be known to all and they would be handed their journals and face the outcome. Allah knows everything about your doings. Hamzah and al-Kisa’iyy and Khalaf recited “la takhfa” with a ya’: “la yakhfa”.

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ ﴿١٩﴾

[Al-Haqqah 69:19] Then as for him who is given his book in his right hand, he will delightfully say to his people: “Take, read my book!

‘Amma, is an article that introduces details. Allah gave details of what happens on the Day of Presentation. The believer who shall be given his journal of deeds with his right hand—an indication of safety—shall happily address his people, “Here, come and read my journal!” This means that when he reached the ultimate happiness upon knowing that he is among the saved ones as a result of being given his book with his right hand, he liked to announce that to others so that they would feel happy for him.

إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَهْ ﴿٢٠﴾

[Al-Haqqah 69:20] I knew with certitude that my Account would reach me on the Day of Judgment!"

The term “dhanantu” in the ayah means, “I know with certainty.” Abu Hayyan in his book Al-Bahrul Muhit said it means, “Here, in this world, I know with certitude.” So adh-Dhann here was explained to mean “certainty.” Otherwise, if it was explained as “hesitation and doubt” as to whether one shall be presented with his deeds in the hereafter or not, then it would be blasphemy. Believing in the Resurrection and the Presentation of the Deeds is among the religious convictions that is obligatory upon one to believe in. Doubting about them is blasphemy. Belief is not established by doubting and hesitating. The believer has to be certain about the truthfulness of the Resurrection and the Presentation of the Deeds.

Hence, the meaning of the ayah is that “I have leaned, I have known with certainty in this world, that Allah the Exalted shall resurrect me and that it is undoubtedly confirmed that I shall be presented with my deeds in the hereafter and I have not denied the Resurrection.

فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ ﴿٢١﴾

 [Al-Haqqah 69:21] So we shall be in a life of bliss,

Hence the one who shall be given his book with his right hand shall be in a satisfactory state of livelihood in that he shall find the reward and be safe from punishment. The Messenger of Allah, sallallahu ^alayhi wassallam said in the hadith that was narrated by Muslim, “You shall be healthy and never be ill. And you shall be alive and never die. And you shall be youthful and never grow old. And you shall encounter enjoyments and never be miserable.”

فِي جَنَّةٍ عَالِيَةٍ ﴿٢٢﴾

[Al-Haqqah 69:22] In a Garden on high above the seven skies,

In Paradise, a place high above the seven skies and sublimed in rank and honor and structures, al-Bukhariyy narrated that the Messenger of Allah sallallahu ^ayahi wa sallam said, “In Paradise there is a tree that the riding person will walk in its shade 100 years and does not pass it.” And he also said, “In Paradise the believer shall have a tent 60 miles in length of a single excavated pearl” as narrated by Muslim. And he also said, “In Paradise there are 100 ranks that Allah prepared for the fighters for the sake of Allah, between each two ranks a distance similar to what is between the sky and the earth. So should you ask Allah for things? Then ask Him for al-firdaws because it is the middle and upper parts of al-jannah,” as narrated by al-Bukhariyy.

قُطُوفُهَا دَانِيَةٌ ﴿٢٣﴾

[Al-Haqqah 69:23] The Fruits whereof will hang low and near at hand in easy reach.

The fruits of Paradise are close to those who desire to pick from I; whether in the standing position or sitting or lying on a platform, the fruits will come to him. And likewise if he wished that it would come to his mouth, it will come to it. No distance will keep him from having these fruits.

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ ﴿٢٤﴾

[Al-Haqqah 69:24] (And it will be said unto those therein): Eat and drink pleasantly, with full satisfaction; because of the good deeds that you did in the foregone days.

They shall be told gracefully, and not out of accountability, “eat and drink joyfully.” Paradise is an abode of generosity and giving and it is not an abode of accountability. There is no sadness in it. There is no harm. There is no distress. You shall not be harmed by what you eat or what you drink in Paradise and it will all be delicious to consume without having to defecate or urinate. In Paradise the is no saliva and no mucus. There is no weakness. There is no headaches. You shall be rewarded for what you had offered of good deeds in this world for your hereafter. And now these days of the world have passed and you are relieved of its hardships. It was reported about Ibn ^Abbas that he said:” this Ayah is about the reward of those who fasted in this world for the ske of Allah”.

وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ ﴿٢٥﴾

[Al-Haqqah 69:25] And as for him who is given his book in his left hand, he will sadly say: Oooh, would that I had not been given my book!

As to the one who shall be given his book with his left hand, and when he realizes his bad ending that was exposed to him, he shall wish not to have been given his book due to the abhorrent doings that he sees in it. Ibn Hibban narrated from the route of Abu Hurayrah that the Prophet, sallallahu ^alayhi wa sallam said, “One would be called upon and would be given his book with his right hand and his body would be elongated 60 cubits and his face will be white and a crown of sparkling pearls will be placed on his head. And he shall go to his companions who will say from far away, ‘O Allah, bless us by that.’ And when he reaches them he shall tell them, “bare the good tidings, every one among you shall have a crown similar to that. However, the blasphemer shall be given his book with his left hand. His face will be black and his body will be elongated 60 cubits to the length of Prophet Adam, and shall wear a crown of fire. And his companions shall see him and shall say, ‘O Allah deprive him.’ And he shall tell them, ‘Allah kept you deprived of goodness, every one of you shall have a crown similar to that.’”

وَلَمْ أَدْرِ مَا حِسَابِيَهْ ﴿٢٦﴾

[Al-Haqqah 69:26] "And that I had never known how bad my account stood!

And indeed he shall wish to not have learned about his deeds because he has no profit resulting from his deeds since all of his deeds are against him and not for him.

يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ ﴿٢٧﴾

[Al-Haqqah 69:27] "Ah! I wish that Death I had died had made an end of me!

He shall wish that the death that he died in the world was the end of him; wishing that he was never resurrected to be presented with his deeds. In the world, he had hated death and it was the most thing he had hated then. But because he saw the severity of his status on the Day of Judgment and that it is more bitter then the death that he had faced, he wishes that he would die.

Al-Bukhariyy said the term “al-qadiyah” in the ayah refers to the first death that one dies, and that one would never be made alive after it. Muslim narrated in his Sahih from the route of Anas the son of Malek, may Allah accept his deeds, about the Prophet that he said, “Allah, tabaraka wa ta^ala, shall say to the one with the least torture in Hellfire: Had you had the entire world and what’s in it, would you have ransomed yourself out of this? He shall say yes, and Allah would say: I have ordered you much easier then that while you were still in the back of Adam that you do not associate partners with Me and you have disobeyed and insisted on associating partners with Me”.

مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ ﴿٢٨﴾

[Al-Haqqah 69:28] My wealth has availed me no protection from the punishment of my Lord!

The wealth that he owned in this world did not avert away from him any of the torture of Allah. The ayah could bare the meaning of an interrogative where the person would reprimand himself, asking while stunned that my money has not averted away from me any of the torture of Allah as was mentioned by Abu Hayyan.

هَلَكَ عَنِّي سُلْطَانِيَهْ ﴿٢٩﴾

[Al-Haqqah 69:29] My authority and power is gone away from me.

I have lost all matters that can substantiate my position, and my arguments that I used to use in this world have failed. It was also said that the meaning is that the things that I owned and my strength both have been lost by me.

خُذُوهُ فَغُلُّوهُ ﴿٣٠﴾

[Al-Haqqah 69:30] O stern Angels in charge of Hell-fire, seize him, and bind his hands to his neck in chains,

Allah shall say to the keepers of Hellfire: Take him, tie his hands to his neck with chains.

ثُمَّ الْجَحِيمَ صَلُّوهُ ﴿٣١﴾

[Al-Haqqah 69:31] "And cast him and burn him in the Blazing Fire.

Admit him and immerse him in the fire of Hell.

ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ ﴿٣٢﴾
[Al-Haqqah 69:32] Further insert him and thrust him into a very lengthy chain the measure whereof is seventy cubits.

And put him inside a great chain 70 cubits long; Ibn Juraij said by the measure of the Angels the extent of which is only known to Allah. The apparent meaning is that they put him inside a chain of a grand size. The cubits mentioned, Allah knows by what scale of measurement. And the longer the chain, the stronger the terror.

إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّـهِ الْعَظِيمِ ﴿٣٣﴾

[Al-Haqqah 69:33] Surely he did not believe in Allah, the Glorified,

Thereafter Allah mentions the reason for the torment of the blasphemer elucidating that the blasphemer does not believe in Allah who ordered His slaves with the belief and with leaving out worshiping idols. The one who leaves out the greatest rites of Allah upon His slaves, which is clearing Allah from all non befitting attributes and not associating anything with Allah, deserves the everlasting torture that does not stop in the hereafter. This is so because associating partners with Allah is the most enormous sin the slave commits and it is the sin which Allah does not forgive for whomever died while engaging in it. But Allah forgives whatever lesser than that for whomever He wills. As Allah mentioned in the glorious Qur’an that Allah does not forgive that one would associate partners with Him and forgives whatever lesser than that for whomever He willed, in Surat an-Nisa’.

The term “al-^Adhim” used in the ayah refers to the greatness of the status of Allah and that He is clear from all bodily attributes. Allah the Exalted is greater in status than all great ones.

وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ ﴿٣٤﴾

[Al-Haqqah 69:34] And would not urge the feeding of the poor!

The blasphemer who is doomed to the everlasting torture, the one who was given his book with his left hand, was not used to ordering feeding the poor and encouraging himself or others in this world to do so. The Ayah indicates that the blasphemer did not believe in the day of judgment when people used to feed the poor seeking reward in the Hereafter hence he had no incentive to feed the indigent ones. And this ayah gives a proof that depriving the poor of their livelihood needs is enormous. The scholars said that this ayah shows that the blasphemers are addressed by the religious laws in the sense that they shall be punished for leaving out prayers and zakat and what is similar, and for not refraining from the abhorrent and unlawful matters. But not with the meaning that they are ordered to perform these acts of worship while engaged in blasphemy because the worship from a blasphemer is not valid.

فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ ﴿٣٥﴾

[Al-Haqqah 69:35] Therefore he has not here this Day of Judgment a close friend to intercede for him or protect him from the punishment,

Hence, on this Day of Judgment the blasphemer shall not find any close relatives to avert from him the torture of Allah. Nor shall he find one to intercede for him and rescue him from the hardships he will be encountering.

وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ ﴿٣٦﴾

[Al-Haqqah 69:36] "Nor has he any food except the Ghislin-bloody puss from the washing of the blasphemers wounds,

And he shall not have any benefitting food except for the Ghislin-bloody puss, which is the fluid that flows out of the bodies of the blasphemers constituted of blood and puss. The puss being the blood which is mixed with the water that comes out of a wound.

لَّا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ ﴿٣٧﴾

[Al-Haqqah 69:37] Which none but the blasphemers eat.

It means only the blasphemers who intentionally sin eat that.

فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ ﴿٣٨﴾

[Al-Haqqah 69:38] But nay! I (Allah) swear by all that you see

 

Allah makes adjuration by the visible things among bodies and earth and the sky.

وَمَا لَا تُبْصِرُونَ ﴿٣٩﴾

[Al-Haqqah 69:39] And that which you do not see.

And Allah makes adjuration by what is not visible among Angels and souls. Hence Allah makes adjuration by all things.

إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ﴿٤٠﴾

[Al-Haqqah 69:40] Most surely, the Qur’an is the speech brought by an honored Messenger,

This Qur’an is the saying of an honorable messenger who is Muhammad, sallallahu ^alayhi wasallam. And it was said it is Jibril. The Qur’an is not authored by the Messenger, rather it was a revelation that Allah revealed to him. The people of truth said, the Kalam-Speech of Allah ta^ala, which is the Eternal and Everlasting Attribute of the Self of Allah, does not resemble the speech of the creations. It is not a letter or a sound or a language. The terms that were revealed to the Prophet Muhammad in the Arabic language were expressions indicating the Kalam-Speech of Allah. This ayah shows that clearly, for had the terms revealed to our Master Muhammad were the same as the Kalam-Speech of Allah ta^ala, Allah the Exalted would not have said, the Qur’an is a saying of an honorable Messenger.

وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ ﴿٤١﴾

[Al-Haqqah 69:41] And it is not the word of a poet; of no duration is that you believe;

This Qur’an is not the saying of a poet as you claim and it is not a form of poetry or its composition. Allah negated that the Qur’an is the saying of a poet. The poet is the one who composes rhymed words. What is meant by “of no duration,” is their lack of belief in the first place. In the sense that they do not believe in the Qur’an being revealed from Allah tabaraka wa ta^ala. Ibn Kathir and Ibn ^Amir from the route of Khalaf from the route of Ibn Dhakwan and Ya^qub recited “yu’minun wa yadhdhakarun” with a “ya’” instead of a “ta’” while doubling the “dhal.” So they recited “yu’minun” and “yadhdhakarun.”

Abu Hayyan explained, “of no duration”, is that when they will be asked about who created them, they shall admit Allah is the Creator.

وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ ﴿٤٢﴾

[Al-Haqqah 69:42] Nor is it the word of a soothsayer: of no duration is the admonition you receive.

The Qur’an is not the saying of a soothsayer as you claim because Muhammad sallallahu ^alayhi wasallam was not a soothsayer. The soothsayer is the one the devils come to him and convey to him what they overhear of the news of the angels who inhabit the skies, and so the soothsayer would tell the people what he heard from them. The methodology of the Prophet sallallahu ^alayhi wa sallam is contradictory to the methodology of the soothsayer in the sense that what he utters comprises dispraising the devils and degrading them. So how could it be that his utterance is a result of what the devils convey to him? They did not convey to him what comprises their own dispraise and cussing and degrading. And especially on one who discredits them and deprives them of goodness. Likewise the meanings that the Prophet conveyed contradict the meanings of the sayings of the soothsayers for they do not invite to proper manners and correcting the creeds and the deeds that are related to the beginning of the creation and their returning on the Day of Judgment, thus contrary to the meanings of the sayings of the Prophet sallallahu ^alayhi wasallam.

The meaning therein is that the blasphemers entirely disbelieve and do not take admonition from the Qur’an.

تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ ﴿٤٣﴾

 [Al-Haqqah 69:43] It is a revelation sent down from the Lord of the Worlds unto Muhammad.

The Qur’an is a revelation from Allah, the Lord of the worlds And this ayah followed the preceding ayah that the Qur’an is the saying of an honorable Messenger so that there would not be any confusion so that no one would think that it was composed by Jibril, rather the Qur’an was brought down by Jibril, peace be upon him, upon our Master Muhammad, sallallahu ^alayhi wa sallam.

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ ﴿٤٤﴾

 [Al-Haqqah 69:44] And if a fabricator had fabricated in our (Allah) name some miniscule sayings,

And should a fabricator fabricate in our name some miniscule fabrications then we shall punish him. It was called miniscule to establish that it is degraded. Abu Hayyan stated that the preposition referring to the fabricator does not apply to the Prophet, sallallahu ^alayhi wasallam, because it is impossible that it would happen from him, and we prohibit even the simple assumption that it refers to the Prophet, sallallahu ^alayhi wasallam. This statement of Abu Hayyan ends.

لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ﴿٤٥﴾

[Al-Haqqah 69:45] We (Allah) would certainly have seized him by the right hand and abolished his power,

Then we (Allah) shall take him by his right hand in degradation, just as when the ruler wants to punish someone would order that take him by the hand and severly punish him. The executioner usually takes the guilty who is sentenced to death by his right hand to severe his life by cutting the neck.

ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ ﴿٤٦﴾

[Al-Haqqah 69:46] And then severed his life by cutting off the artery of his heart.

Al-Bukhariyy said that Ibn ^Abbas said “al-watin” is the artery of the heart, and it is an artery of the heart that runs in the back until it attaches to the heart, and if it is cut off then the person dies. Hence the meaning, should the fabricator fabricate in our name we shall quickly take his life away.

فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزِينَ ﴿٤٧﴾
[Al-Haqqah 69:47] And not one of you could have blocked our punishment off from him.

Abu Hayyan explained that the preposition in the word “^anhu” apparently goes back to the fabricator, and it can also go back to the killing, which means no one among you--the people or the Muslims-- shall be able to block him from that and avert the punishment from him.

وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ ﴿٤٨﴾

 [Al-Haqqah 69:48] But verily this is a Message for the Allah-fearing who perform the obligations and refrain from the prohibitions.

The Qur’an is the reminder for the pious who protect themselves from the torture of Allah by performing the obligations that Allah ordained and avoiding the prohibitions.

وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ ﴿٤٩﴾

[Al-Haqqah 69:49] And We (Allah) certainly know that there are amongst you those that reject and deny the Qur’an.

Allah knows that some of you people belie al-Qur’an. The ayah contains a threat of torture for those who belie al-Qur’an. Also the ayah contains a proof that Allah knew all about what existed and what shall exist and what does not exist and how the things that had not existed and how the things that do not exist would be had they existed.

وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ ﴿٥٠﴾

 [Al-Haqqah 69:50] And most surely, on the Day of Judgment, it is a great grief to the unbelievers.

The Qur’an shall be a source of remorse for the blasphemers on the Day of Judgment in the sense that they shall regret leaving out the believing in it due to the rewards that will bestow on those who believed in it. 

وَإِنَّهُ لَحَقُّ الْيَقِينِ ﴿٥١﴾

[Al-Haqqah 69:51] But verily the Qur’an is Truth of assured certainty revealed by Allah.

The Qur’an is certainly truly without any doubt that it is from Allah tabaraka wa ta^ala, and not authored by Muhammad or Jibril, peace be upon them. And the Qur’an contains truth, guidance and illumination.

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ ﴿٥٢﴾
[Al-Haqqah 69:52] Therefore-glorify the name of your Lord, the Great and clear Him of all non befitting attributes.

So clear Allah from shortcomings and evil and all non-befitting attributes, and thank Him for making you suitable to receive His revelation. This ayah contains the proof that the believer is ordered to clear his creator from the attributes of the creations, such as ignorance, powerlessness, place, bodily attributes, volume. Imam Ja^far at-Tahawiyy, who was one of the Salaf, said, Allah the Exalted is clear from boundaries and limits and sides and organs and instruments. The six directions do not contain Him, unlike the rest of the creations. This is the end of the statement of at-Tahawiyy.

Hence Allah the Exalted does not have a volume whether a big volume or a small volume, because all of that is among the attributes of the creations, and Allah the Exalted is clear from that.

 

 

 

 

 

 

 



Last Updated on Thursday, 08 November 2012 10:18