🕋 تفسير سورة الحاقة
(Al-Haqqah) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ الْحَاقَّةُ
📘 The Reality the Resurrection in which is realised the truth of all that was rejected in the way of the raising from the graves the reckoning and the requital or it means the Resurrection which will manifest all of that.
فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً
📘 Then they disobeyed the messenger of their Lord namely Lot and others so He seized them with a devastating blow one surpassing others in its severity.
إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ
📘 Truly when the waters rose high when they rose above all things including mountains and otherwise at the time of the Flood We carried you meaning your forefathers you being in their loins in the sailing vessel the ark which Noah built and by which he and those with him were saved while all the others drowned
لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ
📘 so that We might make it namely this act the saving of the believers and the destruction of the disbelievers a reminder a lesson for you and that receptive ears ears which remember what they hear might remember it.
فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ
📘 Thus when the Trumpet is blown with a single blast to announce the passing of judgement upon all creatures — this being the second blast —
وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً
📘 and the earth and the mountains are lifted and levelled with a single levelling
فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ
📘 then on that day the imminent Event will come to pass the Resurrection will take place
وَانْشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ
📘 and the heaven will be rent asunder — for it will be very frail on that day —
وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ
📘 and the angels will be all over its borders the edges of the heavens and above them — the angels that have been mentioned — on that day eight angels or eight files of them will carry the Throne of your Lord.
يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنْكُمْ خَافِيَةٌ
📘 On that day you will be exposed before the Reckoning. No hidden thing of yours in the way of secrets will remain hidden read feminine person takhfā or masculine person yakhfā.
فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ
📘 As for him who is given his book in his right hand he will say addressing those around him on account of the joy that has come to him ‘Here take and read my book! kitābiyah both hā’ūmu ‘here is’ and iqra’ū ‘read’ compete for government of this direct object.
مَا الْحَاقَّةُ
📘 What is the Reality? ma’l-hāqqa an interrogative to emphasise its enormity; this is the subject as well as the predicate of the previous al-hāqqa ‘the Reality’.
إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ
📘 I was truly certain that I would encounter my account’.
فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ
📘 So he will enjoy a pleasant living
فِي جَنَّةٍ عَالِيَةٍ
📘 in a lofty Garden
قُطُوفُهَا دَانِيَةٌ
📘 whose clusters whose fruits are in easy reach nearby reached easily by one who may be standing or sitting or reclining.
كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ
📘 And so it will be said to them ‘Eat and drink in enjoyment hanī’an is a circumstantial qualifier that is to say mutahanni’īna ‘while you are enjoying them’ for what you did in advance in former days’ in days that have passed during the life of the world.
وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ
📘 But as for him who is given his book in his left hand he will say ‘O yā is for calling attention to something would that I had not been given my book
وَلَمْ أَدْرِ مَا حِسَابِيَهْ
📘 and not known what my account were!
يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ
📘 O would that it namely death in the life of this world had been the final end that had terminated my life so that I am not resurrected.
مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ
📘 My wealth has not availed me.
هَلَكَ عَنِّي سُلْطَانِيَهْ
📘 My authority my strength my argument has gone from me’ the final hā’ in kitābiyah ‘my book’ hisābiyah ‘my account’ and sultāniyah ‘my authority’ is for consonantal quiescence; and it is retained when reciting with a pause as well as without a pause in accordance with the authoritative version of the Qur’ānic text and the transmitted reports; some elide it when reciting without a pause.
وَمَا أَدْرَاكَ مَا الْحَاقَّةُ
📘 And how would you know what the Reality is? repeated as an extra emphasis of its enormity; the first mā of the previous verse is the subject the second one its predicate; the second mā and its predicate also function as the second direct object of the verb ‘knowing’.
خُذُوهُ فَغُلُّوهُ
📘 ‘Seize him — addressing the keepers of Hell — then fetter him bind his hands to his necks in fetters
ثُمَّ الْجَحِيمَ صَلُّوهُ
📘 then admit him into Hell-fire into the scorching Fire
ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ
📘 then in a chain whose length is seventy cubits — each cubit being that of an angel’s forearm — insert him after admitting him into the Fire the fā’ of fa’slukūhu does not prevent the verb from being semantically connected to the preceding adverbial clause.
إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ
📘 Lo! he never believed in God the Tremendous
وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ
📘 and never urged the feeding of the needy;
فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ
📘 therefore here today he has no loyal friend no relative to avail him
وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ
📘 nor any food except pus the vile excretions of the inhabitants of the Fire — or it ghislīn may denote certain trees therein —
لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ
📘 which none shall eat but the sinners’ the disbelievers.
فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ
📘 So indeed fa-lā lā is extra I swear by all that you see of creatures
وَمَا لَا تُبْصِرُونَ
📘 and all that you do not see of them in other words I swear by all creatures
كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ
📘 Thamūd and ‘Ād denied the Clatterer the Resurrection because its terrors cause the hearts to clatter.
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ
📘 it that is to say the Qur’ān is indeed the speech of a noble messenger in other words he has spoken it as a message from God exalted be He.
وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَا تُؤْمِنُونَ
📘 And it is not the speech of a poet. Little do you believe!
وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَا تَذَكَّرُونَ
📘 Nor is it the speech of a soothsayer. Little do you remember! read both verbs either in the second person plural or in the third person plural; the mā preceding both verbs is extra intended for emphasis. The meaning is they believed and remembered only very few things of what the Prophet s did things such as his good acts his kindness to kin and abstinence; yet this will be of no avail to them.
تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ
📘 Rather it is a revelation from the Lord of the Worlds.
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ
📘 And had he namely the Prophet s fabricated any lies against Us by communicating from Us that which We have not said
لَأَخَذْنَا مِنْهُ بِالْيَمِينِ
📘 We would have assuredly seized him We would have exacted vengeance against him as punishment by the Right Hand by Our strength and power;
ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ
📘 then We would have assuredly severed his life-artery the aorta of the heart a vein that connects with it and which if severed results in that person’s death
فَمَا مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حَاجِزِينَ
📘 and not one of you ahadin is the subject of mā min being extra used to emphasise the negation; minkum is a circumstantial qualifier referring to ahadin could have defended him hājizīna is the predicate of the preceding mā and it is used in the plural because ahad when employed in a negatory context denotes a plural sense; the suffixed pronoun in ‘anhu refers to the Prophet in other words there is none to prevent Us from punishing him.
وَإِنَّهُ لَتَذْكِرَةٌ لِلْمُتَّقِينَ
📘 And assuredly it that is the Qur’ān is a reminder for the God-fearing.
وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ
📘 And assuredly We know that some of you O people are deniers of the Qur’ān and some of you are believers in it.
فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ
📘 As for Thamūd they were destroyed by the overwhelming Roar an excessively severe cry.
وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ
📘 And assuredly it that is the Qur’ān is a cause of anguish for the disbelievers when they see the reward of those who affirmed its truth and the punishment of those who denied it.
وَإِنَّهُ لَحَقُّ الْيَقِينِ
📘 And assuredly it that is the Qur’ān is the certain truth.
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
📘 So glorify exalt as transcendent the Name bi’smi the bā’ bi- is extra of your Lord the Tremendous glory be to Him.
وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ
📘 And as for ‘Ād they were destroyed by a deafening intensely clamorous violent wind that was powerful and severe in its assault upon ‘Ād despite their power and might.
سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ
📘 He forced it upon them for seven nights and eight days the first of which was the morning of Wednesday eight days before the end of the month of Shawwāl and this was at the height of winter successively one after the next husūman it the action of the wind is likened to the repeated actions of a hāsim ‘one cauterizing a wound’ time and again until it the blood has been cut off inhsama so that you might have seen the people therein lying prostrate lying dead on the ground as if they were the hollow collapsed trunks of palm-trees.
فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ
📘 So do you see any remnant of them? min bāqiyatin this is either the adjectival qualification of an implicit nafs ‘soul’ or the final suffixed tā’ is for hyperbole in other words understand it as fa-hal tarā lahum min bāqin ‘any one remaining?’ No!.
وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ
📘 And Pharaoh and those of his followers man qibalahu a variant reading has man qablahu that is to say those disbelieving communities who came before him and the Deviant cities that is their inhabitants — these being the cities of the people of Lot — brought iniquity they committed deeds that were iniquitous.
Book A Free Trial