Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Haqqah

Delve into the profound meanings of Surah Al-Haqqah, “The Reality,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words that form this powerful and majestic chapter about the Day of Judgment. By exploring the surah’s historical warnings, its vivid depiction of the cosmic upheaval on the Last Day, and its stark contrast between the fates of the saved and the damned, readers can gain a richer understanding of this surah’s core themes. Discover the meanings of terms like Al-Ḥāqqah (The Reality), al-watīn (the life-artery), and ḥisābiyah (my account) to unlock the full depth of Surah Al-Haqqah’s message on the certainty of the Hereafter and the absolute justice of God.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Haqqah and the Qur’an – showing where and how frequently the term appears in Surah Al-Haqqah and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Haqqah.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aʿjāzu nakhlin khāwiyah (أَعْجَازُ نَخْلٍ خَاوِيَةٍ) – Hollow trunks of palm trees

Linguistic Root & Etymology

Aʿjāz is the plural of ʿajuz, the trunk or stump of a palm tree. Nakhlin is “of palm trees.” Khāwiyah (root: KH-W-Y) means empty, fallen down, or hollow.

• Arabic Root: خ-و-ي
• Morphology: `Aʿjāz` (أَعْجَاز) is the plural of `ʿajuz`. `Nakhlin` (نَخْل) is a collective noun for palm trees. `Khāwiyah` (خَاوِيَة) is a feminine active participle.
• Extended Semantic Range: `Khāwiyah` implies a state of being utterly empty and ruined. The simile is powerful: the people of ‘Ad, once mighty, are now as worthless as uprooted, hollowed-out palm trunks.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah. The root `KH-W-Y` appears 4 times.

This powerful simile describes the aftermath of the destruction of the people of ‘Ad. They were known for their great stature and strength. The verse paints a picture of their giant corpses strewn across the land, looking like `aʿjāzu nakhlin khāwiyah`. The image captures both their former might (like tall palms) and their final, utter ruin (hollow and fallen).

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:7), this powerful simile describes the state of the people of ‘Ad after they were destroyed by the furious wind. “…and you would see the people therein fallen as if they were hollow trunks of palm trees.” The commentators explain this as an image of their complete and utter destruction. The people of ‘Ad were known for their great height and strength. The wind was so powerful that it left their mighty bodies lifeless and scattered on the ground, like massive, hollowed-out palm trunks that have been knocked over and are now empty and useless. The image conveys both their physical might and the totality of their ruin.

Thematic Context

This connects to the surah’s theme of the futility of worldly power against the decree of God. The surah uses the stories of ‘Ad and Thamud as historical proofs of the consequences of denial. The people of ‘Ad were proud of their physical power, so their destruction is described in a way that directly refutes that pride. Their mighty bodies became as insignificant as hollow logs, a clear sign for all who came after them.

Modern & Comparative Lens

The use of a powerful, natural simile to describe the aftermath of a catastrophe is a key feature of the Qur’an’s literary style. The image of hollow palm trunks is particularly effective for an Arab audience, for whom the palm tree is a symbol of life and stability. To see its trunk hollowed out and fallen is to witness a scene of complete and utter ruin. It is a powerful and lasting image of a civilization that has been completely emptied of its life and power.

Practical Reflection & Application

This verse is a sobering reminder of our own physical fragility and the transience of all worldly power. We should never become arrogant about our health, our strength, or our physical achievements. The practical application is to cultivate humility and to use the strength that God has given us in His service, with the constant awareness that this strength is a temporary gift that can be taken away in an instant. It is a call to ground our confidence in God, not in our own fleeting physical power.

2. Akhdhatan rābiyah (أَخْذَةً رَّابِيَةً) – An overwhelming seizure

Linguistic Root & Etymology

Akhdhah is a seizure. Rābiyah (root: R-B-W) means to increase or to be in excess. An “increasing seizure” is one that is overwhelming, severe, and exceeding all normal bounds.

• Arabic Root: ر-ب-و
• Morphology: `Akhdhah` (أَخْذَة) is a noun of instance from `akhadha` (to take). `Rābiyah` (رَابِيَة) is a feminine active participle.
• Extended Semantic Range: The root `R-B-W` relates to growth, increase, and interest (`ribā`). A seizure that is `rābiyah` is one that is “in excess” of a normal punishment, fitting for an excessive crime.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah. The root `R-B-W` is common, appearing over 20 times.

This phrase describes the punishment that befell Pharaoh. Because he disobeyed the messenger, God `akhadhahum akhdhatan rābiyah`. The punishment was not ordinary; it was an “overwhelming” or “excessive” seizure, a complete and devastating destruction that perfectly matched the level of his transgression.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:10), this is the description of the punishment that befell Pharaoh and his people after they disobeyed the messenger of their Lord. “…so He seized them with an overwhelming seizure.” The commentators explain that their punishment was not an ordinary one; it was a “seizure” that was in excess of the normal calamities of the world. Their complete and utter destruction by drowning was a punishment of a special and overwhelming severity, perfectly suited to the immense arrogance and the persistent rebellion of Pharaoh.

Thematic Context

This connects to the theme of divine justice being perfectly proportional to the crime. The surah has described the sins of the past nations, and it describes their punishments with equal force. Pharaoh was the ultimate tyrant, so his punishment was the ultimate “seizure.” The theme is a powerful warning: the greater the arrogance and the rebellion, the more “overwhelming” the divine retribution will be.

Modern & Comparative Lens

The concept of a divine punishment that is “in excess” is a powerful one. It is not that it is unjust, but that its severity exceeds all worldly comparison. The story of the drowning of Pharaoh is a foundational narrative in the Abrahamic traditions. The Qur’an’s description of this as an “akhdhatan rābiyah” is a concise and powerful summary of the terrible and final nature of this divine judgment.

Practical Reflection & Application

This verse is a profound and sobering warning against the sins of tyranny and arrogant rebellion against God. The practical application is to live a life of humility and submission to the divine command. We should be among those who hear the message of the messengers and obey, not among those who rebel and make themselves deserving of an “overwhelming seizure.” It is a call to flee from arrogance, the greatest of all sins.

3. Al-ʿArsh (الْعَرْش) – The Throne

Linguistic Root & Etymology

The root is ʿ-R-SH. Al-ʿArsh is the Throne, the ultimate symbol of God’s majesty and sovereignty.

• Arabic Root: ع-ر-ش
• Morphology: `Al-ʿArsh` (الْعَرْش) is a noun.
• Extended Semantic Range: The root can mean a throne, a ceiling, or a trellis for vines. As `Al-ʿArsh`, it refers to the magnificent Divine Throne, the greatest of all created things, symbolizing God’s absolute authority over the entire cosmos.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root appears 33 times, with `Al-ʿArsh` being a major theological concept.

On the Day of Judgment, `yaḥmilu ʿarsha Rabbika fawqahum yawma’idhin thamāniyah` (“and eight [angels] will bear the Throne of your Lord above them that Day”). This majestic image depicts the manifestation of God’s absolute authority. The bearing of the `ʿArsh`, the greatest of all created things, by eight mighty angels signifies the immense gravity of the Day of Judgment.

Classical Exegesis (Tafsir)

In a majestic and awe-inspiring verse in Surah Al-Haqqah (69:17), the surah describes the scene on the Day of Judgment. “And the angels are at its edges. And there will bear the Throne (ʿarsh) of your Lord above them, that Day, eight.” The commentators explain that this is a description of the ultimate manifestation of God’s majesty. The Divine Throne, the greatest of all created things, will be made manifest, and it will be borne by eight of the mightiest of all angels. This is a scene of ultimate and overwhelming cosmic grandeur, designed to create a sense of the immense gravity of the Day of Judgment.

Thematic Context

This connects to the theme of the surah as a depiction of the reality (al-ḥāqqah) of the Final Day. The surah uses powerful, cinematic imagery to make this unseen reality tangible. The image of the “Throne” and its eight mighty bearers is the centerpiece of the cosmic court scene. The theme is one of absolute divine power and sovereignty. The judgment that is about to take place is a judgment of the ultimate King, upon His magnificent Throne.

Modern & Comparative Lens

The imagery of a divine throne is a powerful archetype of sovereignty and ultimate authority, found in many religious and cultural traditions. The Qur’anic description is notable for its specific details and its cosmic scale. The exact nature of the “Throne” and the “eight” who bear it are matters of the unseen, but the imagery serves a clear purpose: to inspire awe and to convey the absolute and unrivaled majesty of the Creator.

Practical Reflection & Application

Reflecting on this verse is a powerful way to cultivate a sense of awe (khashyah) and reverence (taʿẓīm) for God. The practical application is to remember this majestic scene in our own prayers. When we prostrate ourselves, we can bring to mind this image of the eight mighty angels bearing the magnificent Throne of our Lord. This reflection can help to humble our hearts and to fill our worship with a profound sense of the majesty of the One before whom we are prostrating.

4. Aslaftum fī al-ayyām al-khāliyah (أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ) – You sent before you in the days past

Linguistic Root & Etymology

Aslaftum means “you sent forth” or “you did in the past.” Fī al-ayyām al-khāliyah means “in the days that have passed.”

• Arabic Root (aslaftum): س-ل-ف
• Arabic Root (khāliyah): خ-ل-و
• Morphology: `Aslaftum` (أَسْلَفْتُم) is a Form IV perfect tense verb. `Al-Khāliyah` (الْخَالِيَة) is a feminine active participle meaning “empty” or “past.”
• Extended Semantic Range: `Salaf` refers to the past or one’s predecessors. The verb `aslafa` means to do something in the past, to send it ahead. The phrase frames good deeds as provisions sent forward from the “empty days” of the past into the reality of the Hereafter.

This is the reason given for the bliss of the people of Paradise. They are told to enjoy their reward `bimā aslaftum fī-l-ayyāmi-l-khāliyah` (“because of what you sent forth in the days past”). This establishes a direct causal link between the deeds (`aslaftum`) of the past worldly life and the reward of the eternal life.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:24), this is the beautiful reason given for the bliss of the people of Paradise. They will be told, “Eat and drink in satisfaction for what you sent forth in the days past.” The commentators explain that the joys of Paradise are the direct and beautiful result of the deeds that the believers “sent forth” during their time on earth. Their patience, their prayers, their charity—all of these were provisions that they “sent ahead” to their eternal home. The verse is a statement of the perfect and generous recompense for a life of faith and good works.

Thematic Context

This connects to the surah’s central theme of the Hereafter as the ultimate and just consequence of our worldly lives. The surah has described the punishment of those who denied. This verse describes the reward of those who believed and prepared. The theme is one of a clear and direct causal link between our actions in the “days past” and our state in the eternal day to come. It is a powerful call to see our worldly life as a time of planting and “sending forth” for the harvest of the Hereafter.

Modern & Comparative Lens

The concept of “sending forth” one’s deeds is a powerful metaphor for the idea that our actions have a lasting and consequential reality. It is a rejection of the idea that our deeds simply vanish after they are performed. This is a profound and timeless statement on the moral law of cause and effect. It is a beautiful expression of the idea of “paying it forward,” but in a spiritual and eternal sense.

Practical Reflection & Application

This verse is a powerful and direct motivation for us to do good in this life. The practical application is to see every good deed we do as a “provision” that we are “sending forward” to our own eternal future. Every prayer, every act of kindness, every bit of charity is a deposit that we are making in our own heavenly account. This perspective transforms our good deeds from being a burden into being a joyful and prudent act of preparing for our own blissful future.

5. Bāqiyah (بَاقِيَة) – Anything remaining

Linguistic Root & Etymology

The root is B-Q-Y, which means to remain or to be permanent. Bāqiyah is the active participle, meaning something that remains or endures.

• Arabic Root: ب-ق-ي
• Morphology: `Bāqiyah` (بَاقِيَة) is a feminine active participle.
• Extended Semantic Range: `Al-Bāqī` (The Everlasting) is one of the names of God. The word here denotes any remnant or trace that endures after a destruction.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root is very common, appearing about 100 times.

After describing the total destruction of the people of ‘Ad, the surah asks the rhetorical question, `fa-hal tarā lahum min bāqiyah` (“Then do you see of them any remnant?”). The implied answer is no. Their annihilation was so complete that no `bāqiyah`—no trace, no survivor, nothing remaining—was left behind.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:8), after describing the complete and utter destruction of the people of ‘Ad by the furious wind, a powerful rhetorical question is asked: “Then do you see of them any remnant (bāqiyah)?” The commentators explain that the answer is a resounding no. Their destruction was so total and so complete that not a single trace or “remnant” of their mighty civilization was left. The question is designed to emphasize the absolute and final nature of the divine punishment. Nothing of them endured.

Thematic Context

This connects to the theme of the surah as a series of historical warnings. The surah presents the stories of the past nations as proofs of the consequences of denial. The theme is that the worldly power of the disbelievers is utterly transient and will be completely effaced. This stands in stark contrast to the only thing that is truly “remaining” and “enduring” (al-Bāqī), which is God Himself. The verse is a powerful lesson in the impermanence of all created things when they are set in opposition to the Creator.

Modern & Comparative Lens

The image of a once-mighty civilization leaving behind “no remnant” is a powerful and sobering one. It speaks to the ultimate futility of a life and a civilization that is not grounded in an eternal truth. It is a timeless warning against the arrogance of power and a profound reflection on the transient nature of all human endeavors. It is a theme that is central to the “ruin poetry” of many cultures.

Practical Reflection & Application

This verse is a powerful reminder to build our lives on a foundation that is “remaining,” not on one that will be wiped away. The practical application is to invest our time and our efforts in the “good deeds that remain” (al-bāqiyāt al-ṣāliḥāt). Our prayers, our charity, our remembrance of God—these are the only things that will have a “remaining” and enduring value in the Hereafter. All else will be swept away.

6. Bi-smi Rabbika al-ʿaẓīm (بِاسْمِ رَبِّكَ الْعَظِيمِ) – With the name of your Lord, the Most Great

Linguistic Root & Etymology

Bi-smi is “with the name of.” Rabbika al-ʿAẓīm is “your Lord, the Most Great.”

• Arabic Roots: س-م-و, ر-ب-ب, ع-ظ-م
• Morphology: This is a command phrase `fa-sabbiḥ bi-smi…` (“So glorify with the name…”).
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once at the end of this surah and also concludes Surah Al-Waqi’ah.

This is the final command of the surah. After a long discourse on the truth of the Qur’an and the reality of the Hereafter, the Prophet ﷺ is instructed, `fa-sabbiḥ bi-smi Rabbika-l-ʿAẓīm` (“So glorify the name of your Lord, the Most Great”). The only fitting response to these great realities is `tasbīḥ`—the act of glorifying and declaring the perfection of God.

Classical Exegesis (Tafsir)

This is the final verse and the concluding command of Surah Al-Haqqah (69:52). After the entire majestic and terrifying discourse on the reality of the Final Day and the truth of the Qur’an, the surah ends with this simple and profound command to the Prophet: “So exalt with the name of your Lord, the Most Great.” The commentators explain that this is the only logical and proper response to the entire surah. After being confronted with the overwhelming reality of God’s power, His justice, and the majesty of His word, the only fitting response is to glorify and to praise His “Great” name.

Thematic Context

This is the practical culmination of all the themes of the surah. The surah has been a sustained argument designed to create a state of awe and certainty in the heart of the listener. This final verse is the practical application of that state. The theme is that true knowledge and true belief must lead to the action of worship. The entire surah is a call that is designed to lead the listener to this very moment of glorification (tasbīḥ).

Modern & Comparative Lens

The act of praise and glorification as the proper response to an encounter with the sacred is a universal religious experience. This final command is a call to channel that experience into a specific act of worship. The attribute “the Most Great” (al-ʿAẓīm) is the perfect conclusion to a surah that has dealt with the most “great” and momentous of all possible themes: the end of the world, the resurrection, and the final judgment.

Practical Reflection & Application

This verse is a direct command to us. The practical application is to make the glorification of God’s name a constant part of our lives. When we are moved by a powerful verse of the Qur’an, or when we reflect on the great realities that this surah describes, our response should be to say, “Subḥāna Rabbī al-ʿAẓīm” (Glory be to my Lord, the Most Great). This simple phrase, which we also say in the bowing of our prayers, is the perfect expression of a heart that is in a state of humble and awe-filled submission to its Creator.

7. Dakkatān wāḥidah (دَكَّةً وَاحِدَةً) – A single crushing

Linguistic Root & Etymology

Dakkah (root: D-K-K) is a crushing, a pounding, or a leveling. Wāḥidah means “single.” The phrase means a single, decisive crushing.

• Arabic Root: د-ك-ك
• Morphology: `Dakkatan` (دَكَّةً) is a noun of instance. `Wāḥidah` (وَاحِدَة) is the number “one.”
• Extended Semantic Range: The root `dakka` means to crush, pulverize, or level. The phrase emphasizes that this immense act of cosmic destruction—the pulverizing of the entire earth and its mountains—will occur with a single, instantaneous command.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah. The root appears 4 times.

This phrase describes the fate of the earth and mountains on the Day of Judgment. They will be lifted up `fa-dukkatā dakkatan wāḥidah` (“and crushed with a single crushing”). This conveys the absolute and effortless power of God’s command. The entire geological structure of the planet will be pulverized in one single, catastrophic event.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:14), this is the description of the fate of the earth and the mountains on the Day of Judgment. “And the earth and the mountains are lifted up and crushed with a single crushing.” The commentators explain this as a depiction of a cataclysmic, cosmic event. The very foundations of the physical world will be destroyed. The mountains will not just be crumbled; they and the entire earth will be pounded into a level plain with one, single, unimaginably powerful divine act. This is the moment of the complete “de-creation” of the world as we know it.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the “Inevitable Reality.” The surah is designed to shatter our attachment to the stability of the physical world. The image of the entire planet and its mountains being annihilated in a “single crushing” is the ultimate expression of this. The theme is that the power of God is so absolute that the entire world can be unmade in a single instant.

Modern & Comparative Lens

The image of a world-ending cataclysm is a powerful one. The Qur’anic description is notable for its sense of power and finality. The “single crushing” is a powerful literary and theological device to convey the effortless and absolute nature of the divine command. It is a vision of the ultimate and final cosmic event.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains and the entire earth will be subjected to a “single crushing,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the mountains have been leveled.

8. Fa-ghullūhu (فَغُلُّوهُ) – Then bind him

Linguistic Root & Etymology

The root is GH-L-L, which means to shackle or to place in irons. The command fa-ghullūhu means “Then bind him!” or “Shackle him!”

• Arabic Root: غ-ل-ل
• Morphology: `Fa-ghullūhu` (فَغُلُّوهُ) is a plural imperative verb with the object pronoun `-hu`.
• Extended Semantic Range: `Ghull` is a shackle or yoke placed around the neck. The command is to shackle and bind the condemned person.
• Occurrences in Surah Al-Haqqah and the Qur’an: The command appears once in this surah. The root appears 12 times.

This is the second command issued regarding the one who receives his book in his left hand. First, `khudhūhu` (“seize him”), then `fa-ghullūhu` (“then shackle him”). It is a depiction of utter humiliation and powerlessness, as the arrogant sinner is bound in chains by the angels of punishment.

Classical Exegesis (Tafsir)

In the terrifying judgment scene in Surah Al-Haqqah (69:30), this is the second of the divine commands concerning the one who is given his book in his left hand. “Seize him and bind him.” The commentators explain that this is a command to the angels of punishment. The condemned person is to be “bound” with chains and yokes as a sign of their complete humiliation and their utter powerlessness. It is the beginning of the physical punishment that will follow their psychological torment.

Thematic Context

This connects to the theme of the utter disgrace and the inescapable nature of the punishment. The surah portrays the final judgment as a formal and judicial process. This command is part of the “sentencing” phase. The theme is one of a complete inversion of the person’s worldly state. The one who was “free” and arrogant in this life is now “bound” and humiliated in the next. It is a scene of terrifying and absolute justice.

Modern & Comparative Lens

The image of being “bound” in chains is a universal symbol of captivity and powerlessness. The Qur’an uses this powerful and visceral image to convey the state of the damned. It is a literary and theological device designed to create a powerful and lasting emotional impact on the listener, to warn them away from the path that leads to such a terrible and undignified end.

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to live a life of freedom in submission to God, so that we are not among those who are “bound” by the chains of the Hellfire. We should strive to be the servants of God, not the prisoners of our own sins. It is a call to seek the true freedom of faith, so that we may be saved from the ultimate captivity.

9. Ghislīn (غِسْلِينٍ) – Filth

Linguistic Root & Etymology

The root is GH-S-L, which means to wash. Ghislīn is a foul liquid, generally understood to be the discharge, the pus, and the filth that is “washed” from the wounds of the people of Hell.

• Arabic Root: غ-س-ل
• Morphology: `Ghislīn` (غِسْلِين) is a noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root appears 12 times.

The only food for the inhabitant of Hell will be `ghislīn`. This is not food at all, but the foul liquid washed from the wounds of other tormented souls. It is a sustenance of pure torment and humiliation.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:36), this is the only food that will be available for the condemned sinner in Hell. “Nor any food except from the filth of the washed-off wounds.” The commentators describe this as a terrifying and disgusting form of sustenance. It is not just a painful food; it is a profoundly defiling and humiliating one. It is the ultimate and most repulsive of all possible meals, a fitting sustenance for those who spent their lives consuming what was unlawful and impure.

Thematic Context

This connects to the theme of the inversion of worldly pleasures in the Hereafter. The surah has contrasted the delicious fruits and the satisfying food and drink of Paradise with the sustenance of Hell. The theme is that the punishment is a perfect and terrible parody of the blessings that were rejected. The “food” of Hell is not food at all; it is a form of pure torment and defilement.

Modern & Comparative Lens

The use of such a graphic and repulsive image is a powerful rhetorical device. It is designed to create a visceral and lasting sense of aversion in the listener. It is a powerful literary and theological tool to convey the absolute and multi-sensory horror of the state of the damned. It is a state where even the most basic of all needs—the need for food—is met with something so foul.

Practical Reflection & Application

This verse is a profound and sobering warning. It should motivate us to be grateful for the pure and wholesome food (ṭayyibāt) that God has given us in this life. The practical application is to be mindful of what we consume, both physically and spiritually. We should nourish ourselves with what is lawful and pure, so that we may be granted the pure and delicious food of Paradise, not the disgusting “filth” of Hell.

10. Al-Ḥāqqah (الْحَاقَّةُ) – The Reality / The Inevitable

Linguistic Root & Etymology

The root is Ḥ-Q-Q, which means to be true, right, real, and established. Al-Ḥāqqah is an intensive active participle, and it is a name for the Day of Judgment. It means the event that is absolutely true and real, the one that will inevitably come to pass, and the one in which the true “rights” and the true recompense of every soul will be made manifest.

• Arabic Root: ح-ق-ق
• Morphology: `Al-Ḥāqqah` (الْحَاقَّة) is a feminine active participle used as a proper name.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears 3 times in this surah and gives it its name. The root is a core theological term, appearing over 280 times.

This is the powerful name for the Day of Judgment that gives the surah its title. The surah’s opening, `Al-ḥāqqah, ma-l-ḥāqqah` (“The Reality! What is the Reality?”), uses repetition and a rhetorical question to establish the immense gravity and certainty of this day. It is the Day when all truths will be laid bare and all rights will be settled.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake, repeated for emphasis in the first three verses. “The Reality! What is the Reality? And what will make you know what the Reality is?” The commentators explain that the surah opens with this powerful and awe-inspiring name for the Day of Judgment to immediately establish its central theme. The repetitive and questioning style is designed to shake the listener and to create a sense of the immense and incomprehensible gravity of this event. It is the ultimate and undeniable “Truth.”

Thematic Context

The “Haqqah” is the central and unifying theme of the entire surah. Every verse that follows is a commentary on the nature of this “Reality.” The stories of the past nations are proofs that it is real. The descriptions of the cosmic cataclysm are a depiction of its arrival. And the detailed accounts of the fates of the two parties are a description of its consequences. The surah is a sustained and powerful argument for the absolute certainty of this “Inevitable Reality.”

Modern & Comparative Lens

The concept of a final “Day of Truth” or a final reckoning is a central element of the Abrahamic faiths. The Qur’anic name “Al-Ḥāqqah” is particularly profound. It frames the Day of Judgment not just as a day of punishment, but as the ultimate day of epistemological and ontological clarification—the day when all falsehoods are stripped away and the ultimate “reality” of existence is made manifest.

Practical Reflection & Application

This surah, with its powerful opening, is a call to live our lives in alignment with the “Reality.” The practical application is to have a deep and unshakable conviction in the certainty of the Day of Judgment. We should not live as if this world is the only reality, but should always be preparing for the “al-Ḥāqqah.” This conviction is the key that unlocks a life of purpose, accountability, and ultimate success.

11. Ḥamīm (حَمِيم) – A close friend / Boiling water

Linguistic Root & Etymology

The root is Ḥ-M-M, which carries a dual meaning of heat and closeness. It can mean boiling water or a close, intimate friend.

• Arabic Root: ح-م-م
• Morphology: `Ḥamīm` (حَمِيم) is a noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root appears about 30 times.

On the Day of Judgment, the condemned sinner `laysa lahu-l-yawma hāhunā ḥamīm` (“has no close friend here today”). In a state of ultimate isolation, he will have no `ḥamīm` (intimate friend) to help or comfort him. The word’s double meaning creates a powerful irony, as the only “heat” he will find is that of the fire.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:35), the surah describes the utter isolation of the condemned sinner on the Day of Judgment. “So there is not for him here this Day any close friend (ḥamīm).” The commentators explain that this is a key part of his torment. In this world, he may have had powerful friends and allies. In the Hereafter, he is completely and utterly alone. There is no intimate companion to comfort him or to intercede for him. The surah uses the very word that can mean “boiling water” to describe the “friend” he lacks, creating a powerful and tragic irony.

Thematic Context

This connects to the theme of the complete disintegration of worldly alliances in the Hereafter. The surah is a depiction of a day of ultimate, individual accountability. The theme is that all the social and familial support systems of this world will be of no avail. The only “relationship” that will matter on that Day is one’s own personal relationship with God. The loss of all “ḥamīm” is a sign of the sinner’s complete and utter spiritual bankruptcy.

Modern & Comparative Lens

The pain of absolute loneliness and abandonment is one of the greatest of all human fears. This verse portrays the ultimate form of this. It is a powerful and timeless depiction of the existential isolation of the soul that has cut itself off from its divine source. The irony of the word’s dual meaning is a sophisticated literary device that highlights the complete inversion of the sinner’s state.

Practical Reflection & Application

This verse is a powerful call to build our ultimate friendship and our ultimate alliance with God Himself in this life. The practical application is to cultivate a deep and personal relationship with our Lord through prayer, remembrance, and obedience. He is the only “ḥamīm” who will never abandon us. By making Him our closest friend in this life, we hope to have His friendship and His protection on the Day when all other friends will be of no avail.

12. Ḥaqq al-yaqīn (لَحَقُّ الْيَقِينِ) – The truth of certainty

Linguistic Root & Etymology

Ḥaqq is the truth. Al-Yaqīn is certainty. The phrase means “the truth of certainty” or “the certain truth.”

• Arabic Root (ḥaqq): ح-ق-ق
• Arabic Root (yaqīn): ي-ق-ن
• Morphology: This is an emphatic genitive construct, `ḥaqqu-l-yaqīn`.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah and once in Surah Al-Waqi’ah.

The surah concludes by describing the Qur’an as `wa innahu la-ḥaqqu-l-yaqīn` (“And indeed, it is the truth of certainty”). This is the highest level of truth. It is not conjecture or poetry, but the absolute, undeniable, and certain Reality from God.

Classical Exegesis (Tafsir)

In the final verses of Surah Al-Haqqah (69:51), after the powerful defense of the Qur’an, a definitive statement is made about its nature. “And indeed, it is the truth of certainty.” The commentators explain that this is the highest possible level of truth. The message of the Qur’an is not a matter of doubt, of conjecture, or of poetry. It is “ḥaqq al-yaqīn“—the absolute, certain, and undeniable reality. This is the final and definitive statement of the surah on the nature of the revelation.

Thematic Context

This connects to the theme of the surah as a sustained argument for the certainty of the divine message. The surah has presented the “Inevitable Reality” of the Hereafter, and it now concludes by stating that the Book which describes this reality is itself a “Certain Reality.” The theme is one of a perfect correspondence between the message and the reality it describes. Both are “ḥaqq.”

Modern & Comparative Lens

Islamic spirituality often speaks of three levels of certainty: the certainty of knowledge, the certainty of sight, and the certainty of experience (ḥaqq al-yaqīn). This verse is a claim that the Qur’an itself is an embodiment of this highest level of truth. It is not a book of theories; it is a direct transmission of the ultimate reality. It is a powerful and uncompromising claim to the epistemological supremacy of the divine revelation.

Practical Reflection & Application

This verse should instill in us a deep and unshakable conviction in the truth of the Qur’an. The practical application is to approach the Qur’an not as a book of stories or of mere guidance, but as the “truth of certainty.” We should read it with the full confidence that we are engaging with a direct and uncorrupted description of reality as it truly is. This conviction is the foundation of a strong and unshakeable faith.

13. Ḥasratan ʿalā al-kāfirīn (لَحَسْرَةً عَلَى الْكَافِرِينَ) – A source of regret for the disbelievers

Linguistic Root & Etymology

Ḥasrah is intense regret. ʿAlā al-kāfirīn is “upon the disbelievers.”

• Arabic Root: ح-س-ر
• Morphology: `Ḥasrah` (حَسْرَة) is a verbal noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah. The root appears 13 times.

The surah declares that the Qur’an, which is a mercy for believers, will be `ḥasratan ʿalā-l-kāfirīn` (“a source of regret for the disbelievers”) on the Day of Judgment. When they see the truth of what they denied, it will be the cause of their greatest and most painful regret.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:50), the surah makes a definitive statement about the ultimate effect of the Qur’an. “And indeed, it is a source of regret for the disbelievers.” The commentators explain that on the Day of Judgment, when the disbelievers see the reality of the punishment they were warned about and the magnificent reward that they have forfeited, the very Qur’an that they mocked in this life will become the source of their most intense and painful “regret.” They will realize, with a terrible and useless clarity, the great blessing that they rejected.

Thematic Context

This connects to the theme of the final and irreversible consequences of disbelief. The surah is a warning, and this verse is a description of the ultimate psychological torment for those who fail to heed that warning. The theme is one of a profound and tragic irony. The very message that was sent as a mercy and a guidance becomes, for the one who rejects it, the ultimate evidence of their own folly and the source of their eternal “regret.”

Modern & Comparative Lens

The concept of “existential regret”—the profound sorrow of a wasted life and a lost opportunity—is a central theme in many philosophical and literary traditions. This verse is a powerful and concise Qur’anic expression of this. It is a profound insight into the psychology of the damned. Their punishment is not just external; it is the internal and eternal torment of knowing what they could have had and what they have foolishly lost.

Practical Reflection & Application

This verse is a powerful motivation for us to treasure the Qur’an and to not be among those for whom it will be a source of “regret.” The practical application is to engage with the Qur’an in this life with love, with reverence, and with a sincere desire to be guided by it. By making the Qur’an a source of joy and guidance for us now, we hope that it will be a source of honor and intercession for us in the Hereafter, not a source of painful and eternal regret.

14. Ḥisābiyah (حِسَابِيَهْ) – My account

Linguistic Root & Etymology

The root is Ḥ-S-B, meaning to reckon or to account. Ḥisāb is an account. The suffix makes it “my account.”

• Arabic Root: ح-س-ب
• Morphology: `Ḥisābiyah` (حِسَابِيَهْ) is the noun `ḥisāb` with a possessive pronoun and a final `h` for pause.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears twice in this surah. The root is very common (over 100 times).

This word captures the two opposing reactions to the final reckoning. The believer joyfully exclaims his certainty of meeting his `ḥisābiyah`. The disbeliever cries out in despair, wishing he had never known his `ḥisābiyah`.

Classical Exegesis (Tafsir)

This word is the joyful and the terrible cry of the two groups on the Day of Judgment in Surah Al-Haqqah. The one who is given his book in his right hand will exclaim with joy, “Here, read my record! Indeed, I was certain that I would meet my account (ḥisābiyah)” (69:19-20). The one who is given his book in his left hand will cry out in despair, “Oh, I wish I had not been given my record! And I had not known what is my account (ḥisābiyah)” (69:25-26). The commentators explain that the “account” is the final, detailed reckoning of one’s deeds. The believer’s certainty of this account in this life is the very reason for their success. The disbeliever’s denial of this account is the reason for their ruin.

Thematic Context

This connects to the central theme of the surah: the absolute reality of the final judgment. The surah presents a vivid and dramatic picture of this “accounting.” The theme is that our entire worldly life is a preparation for this one, final “account.” The two contrasting cries are the ultimate expression of the two possible outcomes of this accounting: the joy of success and the terror of failure.

Modern & Comparative Lens

The concept of a final “accounting” is a powerful metaphor for ultimate moral and legal responsibility. In modern governance and corporate ethics, the principles of auditing and accountability are crucial. The Qur’an applies this principle at a cosmic level. The belief in a “yawm al-ḥisāb” provides a transcendent basis for ethical behavior, ensuring accountability even when no human authority is watching.

Practical Reflection & Application

This verse is a powerful call to live a life of accountability. The practical application is to be like the successful believer and to live with a constant “certainty that we will meet our account.” We should practice “accounting” with ourselves regularly (muḥāsabah), reviewing our deeds at the end of each day. By holding ourselves accountable now, we can hope to be among those who will joyfully exclaim, “Here, read my account!” on that great Day.

15. Ḥumilat al-arḍu wa-l-jibāl (وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ) – And the earth and the mountains are lifted up

Linguistic Root & Etymology

Ḥumilat means “they were carried” or “lifted up.” Al-Arḍ is the earth. Al-Jibāl are the mountains.

• Arabic Root: ح-م-ل
• Morphology: `Ḥumilat` (حُمِلَتِ) is a feminine passive perfect verb (referring to `arḍ` and `jibāl`).
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah. The root is common.

This describes a cataclysmic event on the Day of Judgment. The entire earth and its mountains will be `ḥumilat` (lifted up) and then crushed in a single blow, signifying the complete destruction of the physical world as we know it.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:14), this is the second of the great cataclysmic events that will occur when the trumpet is blown. “And the earth and the mountains are lifted up and crushed with a single crushing.” The commentators explain this as a depiction of a cosmic event of unimaginable power. The very foundations of the physical world will be uprooted. The entire planet and its mighty mountain ranges will be “lifted up” from their places before being completely annihilated. It is a sign of the complete and utter dissolution of the world as we know it.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the “Inevitable Reality.” The surah is designed to shatter our attachment to the stability of the physical world. The image of the entire planet and its mountains being “lifted up” is the ultimate expression of this. The theme is that the power of God is so absolute that the entire world can be unmade in a single instant.

Modern & Comparative Lens

The image of a world-ending cataclysm is a powerful one. The Qur’anic description is notable for its immense scale. The idea of the entire earth being “lifted up” is a powerful literary and theological device to convey the effortless and absolute nature of the divine command. It is a vision of the ultimate and final cosmic event, where the very laws of physics are suspended.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty mountains and the entire earth will be “lifted up and crushed,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the mountains have been leveled.

16. Ḥusūmā (حُسُومًا) – In succession

Linguistic Root & Etymology

The root is Ḥ-S-M, which means to cut off or to be decisive. The word ḥusūmā in this context means consecutive or in succession, as if each day “cut off” the one before it.

• Arabic Root: ح-س-م
• Morphology: `Ḥusūmā` (حُسُومًا) is a noun used as an adverb of state.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root is rare.

The punishment upon the people of ‘Ad lasted “seven nights and eight days, `ḥusūmā` (consecutively).” This emphasizes the unrelenting and decisive nature of their punishment; there was no pause or respite.

Classical Exegesis (Tafsir)

In the story of the destruction of ‘Ad in Surah Al-Haqqah (69:7), the punitive wind is described as being unleashed upon them “for seven nights and eight days in succession.” The commentators explain that this detail is mentioned to emphasize the continuous and unrelenting nature of their punishment. There was no break and no moment of relief. The wind raged upon them continuously until they were completely and utterly destroyed. It was a decisive and final punishment.

Thematic Context

This connects to the theme of the severity and the decisiveness of the divine punishment. The surah repeatedly warns of the consequences of denial. The story of ‘Ad is a powerful and detailed example of this. The mention of the seven nights and eight “consecutive” days of punishment is a terrifying detail that is designed to create a sense of the awful and unstoppable nature of God’s wrath when it is unleashed upon a rebellious people.

Modern & Comparative Lens

The use of specific numbers and details in a narrative adds to its sense of realism and gravity. The detail of the “seven nights and eight days” gives the story of the destruction of ‘Ad a historical and almost documentary feel. It is a timeless literary device to convey the intensity and the unrelenting nature of a great and prolonged catastrophe.

Practical Reflection & Application

This verse is a sobering reminder of the power of God and the seriousness of His warnings. The practical application is to be among those who heed the divine warnings before the punishment becomes a reality. We should turn to God in repentance with a sense of urgency, so that we may be recipients of His continuous mercy, not His “consecutive” punishment.

17. Inshaqqat al-samāʾu (وَانشَقَّتِ السَّمَاءُ) – And the heaven will be rent asunder

Linguistic Root & Etymology

Inshaqqat means “it will be split” or “rent asunder.” Al-Samāʾ is the heaven.

• Arabic Root: ش-ق-ق
• Morphology: `Inshaqqat` (انشَقَّتِ) is a Form VII perfect tense verb.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah.

On the Day of Judgment, `wa-nshaqqati-s-samā’u` (“and the heaven will be split apart”). This is a sign of the total collapse of the cosmos.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:16), this is the description of the fate of the heavens on the Day of Judgment. “And the heaven will be rent asunder, for that Day it is flimsy.” The commentators explain that the sky, which appears to us as a strong and seamless structure, will be torn apart on that Day. The cosmic order will be completely undone. The verse then describes its state as “flimsy” (wāhiyah), signifying that its apparent strength is temporary and it will become weak and fragile before the power of God’s command.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the “Inevitable Reality.” The surah is designed to shatter our attachment to the stability of the physical world. The image of the heavens themselves being “rent asunder” is the ultimate expression of this. The theme is that the power of God is so absolute that the entire cosmos will be unmade in an instant.

Modern & Comparative Lens

The idea of the “heavens being torn apart” is a powerful and universal apocalyptic image. The Qur’anic description is notable for its powerful verbs and its sense of cosmic fragility. It is a profound reminder that the order and the stability of the universe are not inherent, but are maintained by a divine command that can be withdrawn at any moment.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of all physical things. It is a powerful cure for materialism. If the mighty heavens will be “rent asunder,” then what is the ultimate value of our fleeting worldly possessions? The practical application is to not attach our hearts to the physical world, but to the eternal Creator who will remain after all the heavens have been torn apart.

18. Al-Jāriyah (الْجَارِيَة) – The floating [ark]

Linguistic Root & Etymology

The root is J-R-Y (ج-ر-ي), which means to flow or to run. Al-Jāriyah is the feminine active participle, “that which flows” or “that which runs.” In this context, it refers to the ark of Noah.

• Arabic Root: ج-ر-ي
• Morphology: `Al-Jāriyah` (الْجَارِيَة) is a feminine active participle.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root is common (about 33 times).

Referring to the flood, God says, `ḥamalnākum fī-l-jāriyah` (“We carried you in the floating one”). The ark is described simply as “that which floats/runs,” emphasizing its function as the vessel of salvation.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:11), the surah reminds the listener of the great flood. “Indeed, when the water overflowed, We carried you in the floating [ark].” The commentators explain that “you” here is an address to all of humanity. We were all “carried in the floating ark” in the sense that we are all the descendants of Noah and the believers who were saved with him. The ark is described simply as “the floating one,” emphasizing its function as the vessel of salvation that “flowed” upon the water.

Thematic Context

This connects to the theme of God’s mercy and His salvation of the believers in the midst of a universal punishment. The story of the flood is a powerful example of this. The “floating ark” is the symbol of this divine grace. The theme is a powerful reminder to the people of Mecca of their own heritage. They are the descendants of those who were saved by their faith, so they should follow the example of their ancestors and believe in the final prophet.

Modern & Comparative Lens

The story of the great flood and the ark of salvation is one of the most ancient and universal of all human stories, found in countless cultures around the world. The Qur’anic account is notable for its direct address to the listener, making the story a personal one. We are not just hearing about an ancient event; we are being reminded that our own existence is a direct result of the salvation that was granted through that “floating ark.”

Practical Reflection & Application

This verse is a reminder of our spiritual heritage and the importance of being in the “ark of salvation” in our own time. The practical application is to see the community of the believers and the guidance of the Qur’an and the Sunnah as our “floating ark” that can save us from the “floods” of disbelief and misguidance that surround us. We should be grateful to be on board and we should invite others to join us.

19. Jannatin ʿāliyah (جَنَّةٍ عَالِيَةٍ) – A lofty Garden

Linguistic Root & Etymology

Jannah is a garden. ʿĀliyah means lofty or high.

• Arabic Root: ع-ل-و
• Morphology: This is a descriptive phrase. `ʿĀliyah` (عَالِيَة) is a feminine active participle.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once here and also in Surah Al-Ghashiyah.

This is the abode of the successful. They will be `fī jannatin ʿāliyah` (“in a lofty Garden”). The adjective `ʿāliyah` signifies both physical height and a high rank of honor.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:22), this is the description of the abode of the one who is given his book in his right hand. “In a lofty Garden.” The commentators explain that Paradise is “lofty” both in a physical and in a spiritual sense. It is in a high and elevated place, and it is a place of the highest and most elevated honor. This is a direct contrast to the “lowly” and humiliating state of the people of Hell.

Thematic Context

This connects to the surah’s theme of the “raising” and “lowering” effect of the Final Day. The surah is a description of the ultimate and final sorting of humanity. The “lofty Garden” is the destination for those who have been “raised up” by God due to their faith and their good deeds. The theme is that a life of humble submission in this world leads to a “lofty” and honored position in the next.

Modern & Comparative Lens

The concept of Heaven as a “high” or “lofty” place is a universal archetype. It speaks to the human aspiration for transcendence and elevation. The Qur’anic description gives this a specific moral and spiritual meaning. The “loftiness” of the Garden is a direct result of the “loftiness” of the character and the deeds of its inhabitants.

Practical Reflection & Application

This verse should inspire in us the highest of spiritual aspirations. We should strive for a “lofty” station with our Lord. The practical application is to live a life of “lofty” morals and “lofty” deeds. We should rise above the petty and the base pursuits of the worldly life and set our sights on the “lofty Garden” that has been prepared for the righteous. It is a call to a life of high and noble purpose.

20. Khāfiyah (خَافِيَة) – Anything hidden

Linguistic Root & Etymology

The root is KH-F-Y (خ-ف-ي), meaning to be hidden or secret. Khāfiyah is a secret or a hidden thing.

• Arabic Root: خ-ف-ي
• Morphology: `Khāfiyah` (خَافِيَة) is a feminine active participle used as a noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root appears 31 times.

`Lā takhfā minkum khāfiyah` (“Not hidden from you will be anything hidden”). On the Day of Judgment, every secret action and thought will be exposed.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Haqqah (69:18), the surah states, “That Day you will be exhibited [for judgment]; not hidden from you is anything hidden.” The commentators explain that this is a statement of the absolute and total transparency of the Day of Judgment. All of the secrets of our lives—our hidden deeds, our secret intentions, the contents of our hearts—will be brought out into the open and “exhibited” before all of creation. There will be no privacy and no possibility of concealment. Everything that was “hidden” will be made manifest.

Thematic Context

This connects to the surah’s central theme of the “Reality” (al-Ḥāqqah). The Day of Judgment is the day when all illusions are stripped away and the “reality” of every soul is made plain. The theme is one of absolute and inescapable accountability. The surah is a warning that our secret lives are not, in fact, secret, and that a day is coming when they will be put on public display.

Modern & Comparative Lens

The idea of a final “day of full disclosure” is a powerful one. In a modern world of social media, where our lives are increasingly becoming public, the idea of a final and complete exhibition of our entire life’s record is both familiar and terrifying. The verse is a profound statement on the ultimate futility of hypocrisy and the final triumph of truth.

Practical Reflection & Application

This verse is a powerful and direct call to a life of integrity. The practical application is to strive to live a life that we would not be ashamed to have “exhibited” on the Day of Judgment. We should work to purify not just our public actions, but also our private thoughts and our secret deeds. It is a call to be the same person in private that we are in public, with the constant awareness that a day is coming when nothing will be “hidden.”

21. Khāṭiʾah (بِالْخَاطِئَةِ) – The Sinful Act

Linguistic Root & Etymology

The root is KH-Ṭ-ʾ (خ-ط-أ), which means to make a mistake or to sin. A khāṭiʾah is a sin or a sinful act, especially a great one.

• Arabic Root: خ-ط-أ
• Morphology: `Al-Khāṭi’ah` (الْخَاطِئَة) is a feminine active participle used as a noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root appears 22 times.

The surah describes Pharaoh, those before him, and the “overturned cities” (of Lot’s people) as having come `bi-l-khāṭi’ah` (“with the great sin”). This refers to their fundamental crime of disbelief and rebellion.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:9), the surah mentions “Pharaoh and those before him and the overturned cities [who] came with the sinful act.” The commentators explain that the “sinful act” is a comprehensive term for their primary crime of disbelief (kufr) and polytheism (shirk), as well as the specific great sins for which they were known, such as the tyranny of Pharaoh and the immorality of the people of Lot. It is a description of a life and a society that is fundamentally based on a “sinful” rebellion against God.

Thematic Context

This connects to the surah’s theme of the historical consequences of sin. The surah is a series of case studies. This verse provides the common diagnosis for all of these fallen civilizations. They were all brought down by their persistent and arrogant commitment to the “sinful act” of rejecting the guidance of their Lord. The theme is that a society that is built on a foundation of sin is a society that is destined for destruction.

Modern & Comparative Lens

The concept of a “sin” or a transgression against a divine or moral law is a central one in the Abrahamic faiths. The Qur’an’s use of this term to describe the foundational error of these civilizations is a powerful one. It is a diagnosis that their political and social collapse was a direct result of their spiritual and moral collapse. It is a timeless lesson on the connection between the moral health and the physical survival of a society.

Practical Reflection & Application

This verse is a profound warning. The practical application is to be vigilant in avoiding the “sinful acts” that led to the destruction of the nations of the past. We must avoid the primary “sinful act” of associating partners with God, and we must also avoid the great social sins of arrogance, tyranny, and immorality. It is a call to build our individual and our collective lives on the foundation of piety, not on the foundation of the “sinful act.”

22. Khāwiyah (خَاوِيَة) – Hollow

Linguistic Root & Etymology

The root is KH-W-Y (خ-و-ي), meaning to be empty, fallen down, or hollow.

• Arabic Root: خ-و-ي
• Morphology: `Khāwiyah` (خَاوِيَة) is a feminine active participle.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root appears 4 times.

The bodies of the people of ‘Ad are described as `aʿjāzu nakhlin khāwiyah` (“hollow trunks of palm trees”), emphasizing their utter ruin and emptiness after destruction.

Classical Exegesis (Tafsir)

In the description of the destruction of ‘Ad in Surah Al-Haqqah (69:7), their mighty bodies are compared to “hollow (khāwiyah) trunks of palm trees.” The commentators explain that this is a powerful image of their final state. The wind was so powerful that it seems to have “hollowed” them out, leaving their great physical forms as empty and useless shells. The image conveys a sense of complete and utter ruin, a state of being completely emptied of life, power, and substance.

Thematic Context

This connects to the theme of the utter nullification of worldly power. The people of ‘Ad were proud of their physical might, but the divine punishment reduced them to “hollow” shells. The theme is a powerful and direct refutation of materialism. The physical form, without the soul and without the favor of God, is a “hollow” and worthless thing. It is a stark and visceral image of the ultimate emptiness of a life of disbelief.

Modern & Comparative Lens

The image of the “hollow man” is a powerful and recurring one in modern literature, a symbol of the emptiness of a purely materialistic and inauthentic existence. This Qur’anic simile is a remarkably ancient and powerful expression of this very idea. It is a timeless critique of a life that is all external form and no internal substance.

Practical Reflection & Application

This verse is a profound warning against building our lives on a “hollow” foundation. The practical application is to focus on filling our inner selves with the substance of sincere faith and righteous deeds. We should strive to be people who have a rich and vibrant inner life, not people who are just impressive on the outside but are “hollow” on the inside. It is a call to a life of substance, not just of form.

23. Khudhūhu (خُذُوهُ) – Seize him

Linguistic Root & Etymology

This is a command from the root ʾ-KH-DH, which means to take or to seize. The command khudhūhu means “Seize him!”

• Arabic Root: أ-خ-ذ
• Morphology: `Khudhūhu` (خُذُوهُ) is a plural imperative verb with the object pronoun `-hu`.
• Occurrences in Surah Al-Haqqah and the Qur’an: The command appears once in this surah. The root is very common (over 270 times).

This is the first command given to the angels of punishment regarding the one who receives his book in his left hand: `khudhūhu fa-ghullūhu` (“Seize him and shackle him”). It is a command for immediate, forceful capture.

Classical Exegesis (Tafsir)

In the terrifying judgment scene in Surah Al-Haqqah (69:30), this is the first of the divine commands concerning the one who is given his book in his left hand. “Seize him and bind him.” The commentators explain that this is a direct and powerful command to the angels of punishment. The moment the sinner’s fate is sealed, there is no delay and no discussion. The command is for his immediate and forceful “seizure.” It is a depiction of the swift and inescapable nature of the divine punishment.

Thematic Context

This connects to the theme of the absolute power and the decisive justice of the Day of Judgment. The surah portrays the final reckoning not as a chaotic event, but as a formal and orderly court proceeding. This command is the beginning of the “sentencing” phase. The theme is one of a complete and total loss of control for the sinner. In this life, he was free to rebel. In the next, he is “seized” and is completely at the mercy of the divine decree.

Modern & Comparative Lens

The image of being “seized” by the agents of justice is a universal one. This verse gives this familiar legal image a cosmic and divine dimension. It is a powerful literary and theological device to convey the suddenness and the inescapability of the final punishment. It is a moment of absolute and terrifying transition from a state of denial to a state of retribution.

Practical Reflection & Application

This verse is a profound and sobering warning. It should motivate us to do everything in our power to avoid ever being the subject of this terrible command. The practical application is to live a life of submission and obedience to God now, so that on that Day, we will be among those who are gently “seized” by the angels of mercy and escorted to Paradise, not among those who are violently “seized” by the angels of punishment.

24. Kulū wa-shrabū hanīʾan (كُلُوا وَاشْرَبُوا هَنِيئًا) – Eat and drink in satisfaction

Linguistic Root & Etymology

Kulū is “eat.” Wa-shrabū is “and drink.” Hanīʾan means with ease, with satisfaction, and without any negative consequences.

• Arabic Root: ه-ن-أ
• Morphology: Both `kulū` (كُلُوا) and `ishrabū` (اشْرَبُوا) are plural imperative verbs. `Hanī’an` (هَنِيئًا) is a verbal noun used as an adverb of state.

This is the welcoming address to the people of Paradise. They are invited to `kulū wa-shrabū hanī’an`—to enjoy the fruits and drinks of the Garden with perfect, blissful satisfaction, free from any harm or negative consequence.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:24), this is the joyful and welcoming invitation that will be given to the people of Paradise. The commentators explain that this is a call to a perfect and blissful form of enjoyment. They are invited to “eat and drink” from the magnificent blessings of Paradise. The word “hanīʾan” is crucial. It means that their enjoyment will be complete, satisfying, and completely free from any of the negative consequences that can accompany eating and drinking in this world, such as sickness, indigestion, or regret.

Thematic Context

This connects to the theme of the perfect and complete nature of the reward for the righteous. The surah has just described the terrible and foul “food” of the people of Hell. This verse provides the beautiful and direct counterpart. The theme is that the reward of Paradise is not just a spiritual one, but is a complete and holistic bliss that includes the perfection of all the physical pleasures, purified of all their worldly harms.

Modern & Comparative Lens

The imagery of a heavenly “banquet” is a powerful and universal archetype of paradise. This Qur’anic invitation is a particularly beautiful and welcoming one. The word “hanīʾan” is a comprehensive term for a state of perfect, worry-free enjoyment. It speaks to a deep human longing for a state of pleasure that is not followed by any pain or negative consequence.

Practical Reflection & Application

This verse is a beautiful and powerful motivation for us. It is the invitation that we all hope to receive on that Day. The practical application is to be patient with the limitations and the imperfections of the pleasures of this world. We should enjoy the lawful blessings that God has given us with gratitude, but we should always keep our hearts focused on the ultimate, perfect, and “satisfying” enjoyment of the Hereafter, which is the reward for the deeds that we “sent forth in the days past.”

25. La-qaṭaʿnā minhu al-watīn (لَقَطَعْنَا مِنْهُ الْوَتِينَ) – We would have surely cut off from him the life-artery

Linguistic Root & Etymology

La-qaṭaʿnā is an emphatic “We would have surely cut.” Minhu is “from him.” Al-Watīn is the aorta, the main artery coming from the heart, the severing of which causes instant death.

• Arabic Root (qaṭaʿnā): ق-ط-ع
• Arabic Root (al-watīn): و-ت-ن
• Morphology: `La-qaṭaʿnā` (لَقَطَعْنَا) is an emphasized perfect tense verb. `Al-Watīn` (الْوَتِين) is a specific noun for the aorta.

This phrase is a powerful divine testimony to the authenticity of the Prophet ﷺ. God states that if the Prophet had fabricated the revelation, He would have `la-qaṭaʿnā minhu al-watīn`—executed him instantly by severing his life artery. The Prophet’s continued life is thus a proof of his truthfulness.

Classical Exegesis (Tafsir)

In the powerful defense of the Prophet in Surah Al-Haqqah (69:44-46), a hypothetical scenario is presented. “And if he [Muhammad] had made up about Us some [false] sayings, We would have seized him by the right hand; then We would have cut from him the life-artery.” The commentators explain that this is the ultimate and most powerful proof of the Prophet’s sincerity. The verses are a divine declaration that if the Prophet were a forger, God Himself would have immediately struck him down with a swift and terrible death. The very fact that he is alive and continuing to deliver this message is the ultimate proof that he is a true messenger.

Thematic Context

This connects to the surah’s central theme of the absolute truth and the divine origin of the Qur’an. The surah has presented the Qur’an as the “word of a noble messenger.” This section is a powerful and logical argument for its authenticity. The theme is that God is the ultimate guardian of His own revelation. He would never allow a false prophet who is lying in His name to continue his mission. The Prophet’s own life and the continuation of his mission are the ultimate sign of his truthfulness.

Modern & Comparative Lens

This is a unique and powerful argument for prophetic sincerity, often referred to as the “argument from divine jealousy.” It is based on the theological principle that a true and all-powerful God would not tolerate the greatest of all possible sins—a false prophet fabricating a revelation in His name. It is a profound theological and rational argument against the most common accusation leveled against the prophets.

Practical Reflection & Application

This verse should instill in us an absolute and unshakeable certainty in the truth of the Qur’an and the sincerity of our Prophet. The practical application is to receive the Qur’an with the full and certain confidence that it is the pure and unadulterated word of God. It is a call to a faith that is not just based on emotion, but is also grounded in this powerful and logical proof of its authenticity.

26. Lā yaḥuḍḍu ʿalā ṭaʿām al-miskīn (وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ) – And he did not urge the feeding of the poor

Linguistic Root & Etymology

Lā yaḥuḍḍu means “he did not urge” or “encourage.” ʿAlā ṭaʿām al-miskīn is “on the feeding of the poor.”

• Arabic Root: ح-ض-ض
• Morphology: `Lā yaḥuḍḍu` (لَا يَحُضُّ) is a negated imperfect verb.
• Extended Semantic Range: `Ḥaḍḍa` means to urge, incite, or encourage. The sin condemned is not just failing to feed the poor oneself, but a deeper apathy: failing to even encourage or promote a culture of caring for the needy.

This is the second crime of the damned person, after disbelief in Allah. He `lā yaḥuḍḍu ʿalā ṭaʿām al-miskīn`. This highlights the inseparability of faith in God and social responsibility. A true believer is not apathetic to the suffering of the poor.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:33-34), this is the second of the two great sins that are mentioned as the cause for the sinner’s damnation. “Indeed, he did not used to believe in Allah the Great, nor did he urge the feeding of the poor.” The commentators explain the profound link between these two sins. The first is a failure in one’s duty to God (disbelief). The second is a failure in one’s duty to humanity (a lack of social conscience). The verse condemns not just the person who doesn’t feed the poor themselves, but the one who does not even “urge” or “encourage” it. This shows that Islam demands not just personal charity, but the active promotion of a culture of social justice and care for the needy.

Thematic Context

This connects to the theme of the practical and social consequences of faith. The surah makes it clear that belief is not just a private, theological matter. True belief in “Allah the Great” must necessarily lead to a compassionate concern for His creation. The failure to have this social conscience is presented as a primary and damning sin, on par with disbelief itself. The theme is a powerful statement on the inseparability of faith and social justice.

Modern & Comparative Lens

This is a powerful and profound statement on the nature of social responsibility. The Qur’an condemns not just the act of omission (not feeding), but the even deeper failure of apathy (not even “urging” the feeding). This is a timeless critique of a society that is indifferent to the suffering of its poor. It is a call for a proactive and systemic approach to poverty, where the entire society is “urging” and working together to solve the problem.

Practical Reflection & Application

This verse is a direct and powerful command. The practical application is that our faith must be a socially engaged one. It is not enough that we give in charity ourselves. We must also be among those who “urge” and “encourage” a culture of giving and social responsibility in our families, our mosques, and our communities. We must be advocates for the poor and the needy. This is a fundamental and non-negotiable part of a complete and sincere faith.

27. Malaku (الْمَلَكُ) – The Angel

Linguistic Root & Etymology

The root is L-ʾ-K, which means to send a message. A malak is a messenger, an angel.

• Arabic Root: ل-أ-ك
• Morphology: `Al-Malak` (الْمَلَك) is a noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root and its plural `malā’ikah` are very common.

`Wa-l-malaku ʿalā arjā’ihā` (“And the angels will be at its edges”). On the Day of Judgment, when the sky is torn apart, the angels will be standing at its sides, ready to fulfill God’s commands.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Haqqah (69:17), the surah states, “And the angel (al-malak) is at its edges.” The commentators explain that on that Day, when the heaven is rent asunder, the angels will be standing at its “edges” or its sides, in a state of awe and in readiness to carry out the commands of their Lord. The use of the singular “the angel” here is understood to be a generic singular, meaning all the angels. It is a picture of the entire angelic host mobilized and present for the great event of the final judgment.

Thematic Context

This connects to the theme of the cosmic and majestic nature of the Day of Judgment. The surah paints a picture of an event that involves not just humanity, but the entire cosmos, including the heavens and the angels. The presence of the angels at the “edges” of the collapsing heaven is a powerful image that adds to the grandeur and the terror of the scene. It is a sign that the entire unseen world is present and participating in this final, momentous day.

Modern & Comparative Lens

The imagery of the angels being present at the final judgment is a central feature of the Abrahamic eschatologies. The Qur’anic description is particularly vivid and cinematic. It portrays the angels not just as passive spectators, but as active participants, standing in their designated places, ready to fulfill their great and solemn duties.

Practical Reflection & Application

This verse should fill our hearts with a sense of the immense and awesome scale of the Day of Judgment. The practical application is to live our lives with the awareness that we are journeying towards a Day when we will be in the presence not just of God, but of the entire host of His magnificent angels. This should increase our sense of awe and our motivation to prepare for that great assembly.

28. Nufikha fī al-ṣūr (نُفِخَ فِي الصُّورِ) – The Trumpet is blown

Linguistic Root & Etymology

Nufikha means “it was blown.” Fī al-Ṣūr means “in the Trumpet.”

• Arabic Root (nufikha): ن-ف-خ
• Arabic Root (ṣūr): ص-و-ر
• Morphology: `Nufikha` (نُفِخَ) is a passive perfect verb. `Aṣ-Ṣūr` (الصُّور) is the Trumpet or Horn.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah. The blowing of the Trumpet is a key eschatological event mentioned 11 times.

`Fa-idhā nufikha fī-ṣ-ṣūri nafkhatun wāḥidah` (“Then when the Trumpet is blown with a single blast”). This single blast will initiate the cataclysmic events of the Last Day, such as the crushing of the earth and mountains.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:13), this is the event that will initiate the great cataclysm of the Final Day. “Then when the Trumpet is blown with a single blast…” The commentators explain that this is a reference to the first of the two great trumpet blasts. This single, universal, and unimaginably powerful blast will signal the end of the world. It is the divine command that will set in motion the entire sequence of events of the end times: the lifting up of the earth and the mountains, their crushing, and the rending of the heavens.

Thematic Context

The blowing of the Trumpet is a pivotal event in the surah’s eschatological timeline. It connects to the theme of the absolute and irresistible power of God’s command. The entire, vast and stable cosmos will be completely undone by this “single blast.” It is the ultimate manifestation of the power of the divine word. The surah is a warning of the “Inevitable Reality,” and the blowing of the Trumpet is the sound that will announce its arrival.

Modern & Comparative Lens

The sounding of a horn or a trumpet to announce a momentous event is a powerful auditory archetype found in many cultures and religious traditions. It is a signal that cannot be ignored. The Qur’an’s description of this event is particularly powerful in its emphasis on it being a “single blast.” This highlights the sudden, decisive, and catastrophic nature of the end.

Practical Reflection & Application

Reflecting on the inevitability of this “single blast” helps to put our worldly concerns into their proper perspective. It is a reminder that the current state of affairs is temporary and will be brought to an abrupt end by a single divine command. The practical application is to live in a state of readiness, so that when the Trumpet sounds, we are prepared to meet our Lord.

29. Al-Qāriʿah (بِالْقَارِعَةِ) – The Striking Calamity

Linguistic Root & Etymology

The root is Q-R-ʿ (ق-ر-ع), which means to strike or to knock. Al-Qāriʿah is an intensive participle, a name for the Day of Judgment that means “the Striking Calamity” or “the Catastrophe that strikes the hearts with its terror.”

• Arabic Root: ق-ر-ع
• Morphology: `Al-Qāriʿah` (الْقَارِعَة) is a feminine active participle used as a proper name.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. It is also the name of Surah 101.

`Kadhdhabat Thamūdu wa ʿĀdun bi-l-qāriʿah` (“Thamud and ‘Ad denied the Striking Calamity”). This is another name for the Last Day, emphasizing its shocking and terrifying nature. Their denial of the final `qāriʿah` led to their own worldly calamities.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:4), the surah states, “Thamud and ‘Ad denied the Striking Calamity.” The commentators explain that this is another name for the Day of Judgment. The surah uses these different, powerful names—al-Ḥāqqah, al-Qāriʿah—to emphasize different aspects of its reality. “Al-Qāriʿah” highlights its terrifying and heart-stopping nature. The denial of this “Striking Calamity” is presented as the core sin of the past nations that led to their own, worldly “striking calamity.”

Thematic Context

This connects to the theme of the surah as a warning about the reality of the Hereafter. By stating that the past nations “denied the Striking Calamity,” the surah is drawing a direct parallel with the Quraysh, who were also denying it. The theme is one of a consistent historical pattern. The denial of the final “striking” leads to a preliminary, worldly “striking.” It is a powerful warning to learn from history and to believe in the calamity before it arrives.

Modern & Comparative Lens

The concept of a final, world-ending “calamity” is a central feature of eschatology. The name “al-Qāriʿah” is a particularly powerful and evocative one, with its onomatopoeic quality. It conveys a sense of a sudden, shocking, and terrifying event. The surah’s argument is a psychological and a historical one: it seeks to make the reality of this final “striking” feel real by reminding the listener of the real “strikings” that have happened in the past.

Practical Reflection & Application

This verse is a solemn warning to be among those who affirm the reality of the “Striking Calamity,” not those who deny it. The practical application is to live our lives with a healthy sense of awe and fear for the Day of Judgment. This should motivate us to prepare for that Day through faith and righteous deeds, so that when the “Striking Calamity” arrives, we will be among those who are in a state of security, not in a state of terror.

30. Qawlu shāʿir (بِقَوْلِ شَاعِرٍ) – The speech of a poet

Linguistic Root & Etymology

Qawl is speech. Shāʿir is a poet.

• Arabic Root: ش-ع-ر
• Morphology: `Qawl` (قَوْل) is a verbal noun. `Shāʿir` (شَاعِر) is an active participle.
• Occurrences in Surah Al-Haqqah and the Qur’an: The phrase appears once in this surah.

The surah refutes the claim of the disbelievers by declaring that the Qur’an `wa mā huwa bi-qawli shāʿir` (“is not the speech of a poet”). This distinguishes the divine revelation from human artistic expression.

Classical Exegesis (Tafsir)

In the final section of Surah Al-Haqqah (69:41), the surah makes a definitive statement about the nature of the Qur’an. “And it is not the speech of a poet; little do you believe!” The commentators explain that this was one of the common accusations of the Quraysh. Because the Qur’an was of such unparalleled eloquence and power, they tried to dismiss it by labeling it as a form of high-level “poetry.” The verse is a direct and powerful negation of this. While the Qur’an is beautiful, its source, its purpose, and its content are fundamentally different from the human-inspired, often fanciful, and desire-driven speech of poets.

Thematic Context

This is a central part of the surah’s theme of defending the divine origin of the revelation. The surah has presented the Qur’an as a message from the “Lord of the Worlds.” This section refutes the primary alternative explanations for its origin. The theme is to establish the Qur’an in its own, unique category. It is not poetry, and it is not soothsaying; it is a divine revelation. The verse then rebukes the listeners for their lack of true, deep belief.

Modern & Comparative Lens

The relationship between prophecy and poetry is a complex one. In many ancient cultures, the poet was seen as a divinely-inspired figure. The Qur’an makes a sharp and clear distinction. The Prophet is not a poet. His message is not a product of his own creative imagination. It is an objective and direct transmission of a divine “speech.” This is a foundational principle of the Islamic understanding of revelation.

Practical Reflection & Application

This verse is a call to approach the Qur’an with the correct understanding of its nature. We should appreciate its immense literary beauty, but we must never make the mistake of seeing it as “mere poetry.” The practical application is to engage with the Qur’an as a source of divine and absolute truth, not as a work of human literary art to be admired and then ignored. It is a book of guidance to be followed, not just a poem to be appreciated.

31. Quṭūfuhā dāniyah (قُطُوفُهَا دَانِيَةٌ) – Its clusters of fruit are hanging low

Linguistic Root & Etymology

Quṭūf is the plural of qiṭf, a cluster of fruit. Dāniyah (root: D-N-W) means near or low-hanging.

• Arabic Root (quṭūf): ق-ط-ف
• Arabic Root (dāniyah): د-ن-و
• Morphology: `Quṭūf` (قُطُوف) is a plural noun. `Dāniyah` (دَانِيَة) is a feminine active participle.

This phrase describes the ease of enjoyment in Paradise. The `quṭūf` (fruit clusters) are `dāniyah` (low-hanging), available to be picked without any effort.

Classical Exegesis (Tafsir)

In the description of the “lofty Garden” in Surah Al-Haqqah (69:23), this is a beautiful detail of its bliss. The commentators explain that this is a sign of the perfect and effortless nature of the enjoyment in Paradise. The most delicious fruits are not on high and difficult-to-reach branches; they are “hanging low,” easily accessible to the inhabitants, whether they are sitting, standing, or reclining. It is a state of perfect provision without any of the toil or the effort of the worldly life.

Thematic Context

This connects to the theme of the perfection of the reward in Paradise. The surah has emphasized that the believers will be rewarded for their “striving” in the past. This verse is a depiction of the result of that striving. The theme is one of a beautiful and complete reversal. The toil of this life is replaced by the effortless ease of the next. It is a powerful and appealing image of the ultimate state of rest and blissful enjoyment.

Modern & Comparative Lens

The image of “low-hanging fruit” is a universal metaphor for an easy and effortless reward. The Qur’an uses this beautiful and simple image to convey the nature of the bliss of Paradise. It is a state where all of our desires are met with perfect ease. It is a powerful vision of a world that is perfectly and mercifully designed for the comfort and the delight of its inhabitants.

Practical Reflection & Application

This verse is a source of hope and a beautiful motivation for us. The practical application is to strive and to toil for the sake of God in this life, with the joyful hope that our temporary effort here will be rewarded with an eternal life of effortless enjoyment. It is a call to be patient with the difficulties of “reaching for the fruit” in this world, with the certainty that in the next, the most beautiful of all fruits will be “hanging low” for us.

32. Rasūlin karīm (رَسُولٍ كَرِيمٍ) – A noble messenger

Linguistic Root & Etymology

Rasūl is a messenger. Karīm (root: K-R-M) means noble, generous, and honorable.

• Arabic Root (rasūl): ر-س-ل
• Arabic Root (karīm): ك-ر-م
• Morphology: This is a descriptive phrase. `Rasūl` (رَسُول) is a messenger. `Karīm` (كَرِيم) is an adjective.

The Qur’an is described as `qawlu rasūlin karīm` (“the speech of a noble messenger”). This refers either to the Angel Gabriel who brought it or the Prophet Muhammad ﷺ who delivered it, emphasizing the nobility of the channel of revelation.

Classical Exegesis (Tafsir)

In the final section of Surah Al-Haqqah (69:40), after the great oath, a definitive statement is made about the Qur’an. “Indeed, it is the speech of a noble messenger.” The commentators have explained that the “noble messenger” here can refer to either the Angel Gabriel, who brought the message down, or the Prophet Muhammad, who delivered it to mankind. Both are “noble messengers.” The description of the messenger as “noble” is a testament to the nobility of the message itself. The glorious word is carried by a glorious messenger.

Thematic Context

This is a central part of the surah’s theme of defending the divine origin and the integrity of the Qur’an. The surah has presented a series of devastating arguments against the deniers. It now presents the positive truth. The Qur’an is not the speech of a poet or a soothsayer; it is the “speech of a noble messenger,” a speech that is therefore true, honorable, and free from any corruption.

Modern & Comparative Lens

The concept of a “noble” messenger is a universal ideal. It suggests that a true guide must not only have a true message, but must also embody the highest moral and ethical character. The title rasūlin karīm emphasizes that the prophets were not just deliverers of information, but were living examples of the nobility that their message called for. The integrity of the messenger is a key proof for the integrity of the message.

Practical Reflection & Application

This verse should instill in us a deep respect and love for both the Angel Gabriel and the Prophet Muhammad, the “noble messengers” who brought us the Qur’an. The practical application is to honor them by honoring the message they brought. We should strive to embody some of the “nobility” of the messengers in our own character, by being truthful, trustworthy, and honorable in all our dealings.

33. Rīḥin ṣarṣarin ʿātiyah (بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ) – A furious, violent wind

Linguistic Root & Etymology

Rīḥ is a wind. Ṣarṣar is a wind that is intensely cold and makes a loud, shrieking sound. ʿĀtiyah (root: ʿ-T-W) means rebellious or violent, that which exceeds all normal bounds.

• Arabic Root: ع-ت-و
• Morphology: This is a series of descriptive adjectives for the wind (`rīḥ`). `Ṣarṣarin` (صَرْصَر) describes its sound and cold. `ʿĀtiyah` (عَاتِيَة) describes its transgressive power.

This is the instrument of destruction for the people of ‘Ad. They were destroyed by a `rīḥin ṣarṣarin ʿātiyah`—a wind that was not just strong, but shrieking, piercingly cold, and transgressing all natural limits in its destructive force.

Classical Exegesis (Tafsir)

In the story of the destruction of ‘Ad in Surah Al-Haqqah (69:6), their punishment is described with this terrifying phrase. “And as for ‘Ad, they were destroyed by a furious, violent wind.” The commentators explain that this was not a normal storm. It was a supernatural, punitive wind that was both freezing cold and unbelievably violent. The word “ʿātiyah” (violent/rebellious) is a powerful one. It is as if the wind itself had “rebelled” against its normal, life-sustaining function and had become a pure instrument of divine retribution.

Thematic Context

This connects to the theme of the power of God to use the forces of nature as His “soldiers.” It also highlights the theme of a punishment that is perfectly suited to the crime. The people of ‘Ad were proud of their immense physical power. So God destroyed them with one of the most powerful and uncontrollable of all natural forces. Their strength was utterly useless against this “furious, violent wind.”

Modern & Comparative Lens

The destructive power of natural phenomena like hurricanes and tornadoes is a constant reminder of human fragility. This verse frames such an event within a theological context of divine justice. It portrays the forces of nature not as random and chaotic, but as potential “soldiers of God” that can be deployed to execute His will. It is a powerful narrative of cosmic justice.

Practical Reflection & Application

This verse is a reminder of the immense power hidden in the natural world and our own vulnerability. It should instill in us a sense of humility and a healthy fear of the power of our Creator. When we witness a powerful storm, it can be a moment for reflection and supplication, a time to seek refuge in God from His punishment and to be grateful for the safety and stability we normally enjoy.

34. Silsilatin (سِلْسِلَةٍ) – A chain

Linguistic Root & Etymology

The root is S-L-S-L. A silsilah is a chain.

• Arabic Root: س-ل-س-ل
• Morphology: `Silsilah` (سِلْسِلَة) is a quadriliteral noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root appears 4 times.

The punishment of the damned includes being inserted `fī silsilatin…` (“into a chain…”) whose length is seventy cubits. The `silsilah` is an instrument of binding, humiliation, and torment.

Classical Exegesis (Tafsir)

In the terrifying judgment scene in Surah Al-Haqqah (69:32), this is the third of the divine commands concerning the condemned sinner. “Then into a chain whose length is seventy cubits, insert him.” The commentators explain that after being seized and bound, the sinner will be threaded through this immense and terrible “chain” of Hellfire. The length of “seventy cubits” is mentioned to convey its immense and terrifying scale. It is a depiction of a punishment that is both humiliating and inescapable.

Thematic Context

This connects to the theme of the specific and detailed nature of the punishment in the Hereafter. The surah does not just speak of a vague “fire”; it provides these vivid, terrifying, and very physical details to make the reality of the punishment more tangible. The image of the “chain” is a powerful symbol of the sinner’s ultimate captivity and his complete and utter loss of freedom.

Modern & Comparative Lens

The image of being bound in “chains” is a universal symbol of damnation and imprisonment. The Qur’an’s description is notable for its specific and terrifying details. It is a literary and theological device designed to create a powerful and lasting emotional impact on the listener, to warn them away from the path that leads to such a terrible and binding fate.

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to live a life of freedom in submission to God, so that we are not among those who are bound by the “chains” of the Hellfire. We should strive to be the servants of God, not the prisoners of our own sins. It is a call to break the “chains” of our own evil desires and bad habits in this life, so that we may be saved from the real and terrible “chains” of the next.

35. Sulṭāniyah (سُلْطَانِيَهْ) – My authority

Linguistic Root & Etymology

The root is S-L-Ṭ, which means to have power or dominion. Sulṭān is authority, power, or proof.

• Arabic Root: س-ل-ط
• Morphology: `Sulṭāniyah` (سُلْطَانِيَهْ) is the noun `sulṭān` with a possessive pronoun and a final `h` for pause.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root is common (37 times).

This is the lament of the damned person. After crying that his wealth has not availed him, he says, `halaka ʿannī sulṭāniyah` (“Gone from me is my authority”). All worldly power, status, and influence (`sulṭān`) has vanished, leaving him utterly helpless.

Classical Exegesis (Tafsir)

In the great lament of the one who is given his book in his left hand in Surah Al-Haqqah (69:29), this is his final cry of despair. “My wealth has not availed me. Gone from me is my authority.” The commentators explain that this is the cry of the powerful and arrogant ruler or leader of this world. All the “authority”—the power, the influence, the dominion—that he was so proud of in this life has completely vanished. He is now utterly powerless and stands as a humble and disgraced servant before the one true King. His worldly authority has proven to be a complete illusion.

Thematic Context

This connects to the central theme of the surah: the utter worthlessness of worldly power and status in the face of the “Inevitable Reality.” The surah is a powerful critique of those who are deluded by their own authority. This cry is the ultimate proof of that delusion. The theme is one of a complete and total inversion of power. On that Day, the only “authority” that will remain is the authority of God.

Modern & Comparative Lens

The loss of power and the lament of the fallen tyrant is a timeless and recurring theme in history and literature. This verse is a concise and powerful Qur’anic expression of this. It is a profound meditation on the transient nature of all human power. The cry of “My authority is gone from me!” is the universal cry of every king, every CEO, and every leader at the moment of their final and irreversible downfall.

Practical Reflection & Application

This verse is a profound warning against becoming attached to or arrogant about any “authority” we may have in this life. The practical application is to wield any authority we may have—as parents, as managers, as leaders—with humility and with a constant awareness that it is a temporary trust from God. We should use our “authority” for justice and goodness, so that on the Day when all human authority has vanished, we may find ourselves in the favor of the one to whom all authority truly belongs.

36. At-Ṭāghiyah (بِالطَّاغِيَةِ) – The overwhelming [blast]

Linguistic Root & Etymology

The root is Ṭ-GH-Y (ط-غ-ي), which means to transgress or to exceed the proper bounds. Al-Ṭāghiyah is an intensive form, meaning that which is overwhelming, excessive, or that which transgresses all limits. It is a name for the catastrophic punishment that befell the people of Thamud.

• Arabic Root: ط-غ-ي
• Morphology: `Aṭ-Ṭāghiyah` (الطَّاغِيَة) is a feminine active participle used as a noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah. The root is common (39 times).

`Fa-ammā Thamūdu fa-uhlikū bi-ṭ-ṭāghiyah` (“As for Thamud, they were destroyed by the overwhelming blast”). The punishment is named with the same root as their crime (`ṭughyān`, transgression), signifying a perfectly fitting recompense.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah (69:5), the surah states, “And as for Thamud, they were destroyed by the overwhelming [blast].” The commentators explain that this refers to the terrible “blast” or “cry” from the heavens that destroyed them. It is called “the overwhelming” because of its sheer, boundary-breaking power. It was a punishment that was completely in excess of any normal, worldly calamity. It was a direct and overwhelming act of divine retribution.

Thematic Context

This connects to the theme of the destruction of the past nations. The surah uses powerful and unique names for the punishments to convey their specific and terrible nature. The “ṭāghiyah” is the fitting punishment for a people who themselves were “transgressors” (ṭāghīn). Their transgression against the limits of God was met with a punishment that “transgressed” all the normal limits of destruction.

Modern & Comparative Lens

The concept of a punishment that is “overwhelming” or “beyond all bounds” is a powerful one. It is a literary and theological device to convey the sheer, incomparable power of God. It is a reminder that the divine justice, when it is enacted, is not bound by the same limitations as the events of the normal world. It is a force of a completely different order of magnitude.

Practical Reflection & Application

This verse is a powerful and sobering warning. The practical application is to live a life that is within the beautiful and balanced limits set by God, and to not be among those who “transgress.” We should seek refuge in God from a punishment that is so “overwhelming.” It is a call to a life of humble submission, not one of arrogant transgression.

37. Tadhkirah (تَذْكِرَةٌ) – A reminder

Linguistic Root & Etymology

The root is DH-K-R (ذ-ك-ر), which means to remember. A tadhkirah is a reminder or a lesson.

• Arabic Root: ذ-ك-ر
• Morphology: `Tadhkirah` (تَذْكِرَة) is an intensive verbal noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears twice in this surah. The root is extremely common.

The story of Noah’s ark is made `tadhkirah` (“a reminder”). The Qur’an itself is also a `tadhkirah` for the God-conscious. The purpose of both history and revelation is to be a `tadhkirah`, a reminder for the attentive ear.

Classical Exegesis (Tafsir)

In Surah Al-Haqqah, this word is used in two key contexts. First, the story of the flood and the ark was made “a reminder” (69:12). Second, the Qur’an itself is a “reminder for the God-conscious” (69:48). The commentators explain that the purpose of both the historical events and the revealed text is the same: to be a “reminder” that awakens the human soul from its heedlessness and reminds it of the ultimate realities of existence. The purpose of all divine communication is this act of “reminding.”

Thematic Context

The theme of the “reminder” is a central one in the surah. The surah is itself a powerful and multi-faceted “reminder.” It uses history, eschatology, and direct address to “remind” the listener of the truth. The theme is that guidance is a process of “reminding” the soul of truths it is designed to recognize. The failure to believe is a failure to “take the reminder” to heart.

Modern & Comparative Lens

The concept of a sacred text or a historical event as a “reminder” is a significant one. It suggests that its truths are not meant to be alien, but are intended to resonate with an innate human disposition towards truth, beauty, and goodness. This aligns with philosophical ideas of a natural moral law or an innate sense of the transcendent. The Qur’an’s purpose is to activate and articulate this innate consciousness.

Practical Reflection & Application

This verse encourages us to engage with both the Qur’an and with history with the intention of being “reminded.” When we read the Qur’an or a historical account, we should ask ourselves, “What forgotten truth is this reminding me of?” This approach transforms the act of reading from a passive intake of information to an active process of remembrance and spiritual awakening.

38. Al-Watīn (الْوَتِين) – The life-artery

Linguistic Root & Etymology

Al-Watīn is the aorta, the main artery that comes from the heart, the severing of which causes instant death.

• Arabic Root: و-ت-ن
• Morphology: `Al-Watīn` (الْوَتِين) is a noun.
• Occurrences in Surah Al-Haqqah and the Qur’an: The word appears once in this surah.

God declares that if the Prophet ﷺ had fabricated revelation, He would have cut off his `watīn`. This is a powerful, visceral metaphor for swift and certain execution, proving the authenticity of the message by the fact that its conveyor is still alive.

Classical Exegesis (Tafsir)

In the powerful defense of the Prophet in Surah Al-Haqqah (69:46), the hypothetical punishment for a false prophet is described: “Then We would have cut from him the life-artery.” The commentators explain that this is the ultimate statement of the swift and certain doom that would befall anyone who dared to fabricate a lie against God. The cutting of the “watīn” is a metaphor for an instant and inescapable death. The verse is a divine declaration that God Himself would be the one to immediately execute any false prophet.

Thematic Context

This is a central part of the surah’s theme of defending the divine origin and the integrity of the Qur’an. The surah is a sustained argument for its authenticity. This is a powerful and logical argument: the fact that the Prophet is alive and well, and his mission is succeeding, is the ultimate proof that he is not a forger, because if he were, God would have “cut his life-artery” long ago.

Modern & Comparative Lens

This is a unique and powerful argument for prophetic sincerity, often referred to as the “argument from divine jealousy.” It is based on the theological principle that a true and all-powerful God would not tolerate the greatest of all possible sins—a false prophet fabricating a revelation in His name. It is a profound theological and rational argument against the most common accusation leveled against the prophets.

Practical Reflection & Application

This verse should instill in us an absolute and unshakeable certainty in the truth of the Qur’an and the sincerity of our Prophet. The practical application is to receive the Qur’an with the full and certain confidence that it is the pure and unadulterated word of God. It is a call to a faith that is not just based on emotion, but is also grounded in this powerful and logical proof of its authenticity.