| Number: | 69 |
| Number-3: | 069 |
| Al-Ḥāqqah | |
| Name-Ar: | الحاقة |
| Name-En: | The Reality |
| Prev Sura: | Quran 68 |
| Next Sura: | Quran 70 |
| Classification: | Meccan |
| Othernames: | Incontestable, The Inevitable Hour, The Indubitable, The Inevitable Truth, The Reality |
| Juz: | 29 |
| Rukus: | 2 |
| Verses: | 52 |
| Words: | 260 |
| Letters: | 1,133 |
| Audio: | Chapter 69, Al-Haqqa (Mujawwad) - Recitation of the Holy Qur'an.mp3 |
Al-Ḥāqqah (Arabic: الحاقة) is the 69th chapter (sūrah) of the Qur'an with 52 verses (āyāt). There are several English names under which the surah is known. These include “The Inevitable Hour”, “The Indubitable”, “The Inevitable Truth”, and “The Reality”. These titles are derived from alternate translations of al-Ḥāqqa, the word that appears in the first three ayat of the sura, each alluding to the main theme of the sura – the Day of Judgment.
Al-Ḥāqqah is a Meccan sura,[1] meaning it was revealed to Muhammad while he lived in Mecca rather than in Medina. Meccan suras divided into early, middle, and late periods. Theodor Nöldeke, in his chronology of suras, places the sura to be revealed in the early Meccan period.
The Surah tells about the destiny of Thamud, ʿĀd, Pharaoh, other toppled towns, the flood that came in the hour of Noah. It discusses the prize of the steadfast and the punishment of the disbelievers. In conclusion, it says that this message is not the verse of a poet or something made up by Muhammad himself, it is the revelation of the Lord of the universes.[2]
The first passage of the surah contains three ayaat. These 3 ayaat portray the day of resurrection and the day of judgement[4] and emphasize that The judgment of God will infallibly come.[5] "Haaqqa", referring to the Quranic view of the end time and eschatology. "Haaqqa" has been translated to Reality,[6] Inevitable Hour,[7] laying-bare of the truth,[4] etc. According to Ibn Kathir, a traditionalistic exegete, Al-Haaqqa is one of the names of the Day of Judgement, like Al-Qaria, At-Tammah, As-Sakhkhah and others.[8]
Rhetorically Al-Haaqqa has 2 similarities with Al-Qaria(101). Firstly the opening of the surah resembles Al-Qaria (101) which opens with the wordings
Notice that Al-Qaria opens in exactly same style [9]
Secondly, the word Al-Qaria appears as a total of five times in the Quran, of which three occasions are in Al-Qaria(101) while once it appears in Al-Haaqqa as well.[10]
The 2nd passage of the surah contains 4 ayaat. These ayaat exemplify the history of ancient tribes Thamud and ʿĀd. Particulars of the pre-Islamic tribes of 'Ad and Thamud have been discussed in Quran elsewhere as well.[4] [11] Mention of ʿĀd occurs 24 times[12] in total while the people of Thamud are mentioned 26 times[13] in the whole Quran. Both of these tribes rejected the Prophets so they were destroyed by the wrath of ALLAH.[5] The surah not only remind the history lesson but also re-narrate the specifics of how the final destruction was struck upon these aforementioned nations. Thus the tone of this surah displays the anger towards the attitude of disbelievers and the discourse makes it more and more clear as we move forward along the text. In the eighth ayat, the Quran asks a direct emphatic question from the audience of the Quran, "Do you see any of them left alive?"
These 4 ayaat carry the continued tonality of warning by reminding examples and thus mention Pharaoh's crime.[14] According to Tafsirs, the subverted cities mentioned in the 9th ayat refer to Sodom and Gomorrah i.e. the people of the prophet Lut. The text of the ayaat 11th and 12th are loaded with references, so their literal word to word translation needs adequate annotation. Rephrasing and aiding the original text with commentary illustrate the meanings as follows: "Similarly, as a consequence of denying Noah" when the flood rose high, it was We (ALMIGHTY) who carried you (your ancestors)[4] [11] [15] upon the ark. To make this "account" a reminder for you and that retaining ears may hear and retain it.[16] Alluding to the punishment of evildoers and the saving grace bestowed upon the righteous.[4] [11] [17] Sale sums this up: "As the flood came, so shall the judgment certainly come".[5] [18]
The discourse of the surah now returns to the topic of its opening verse. The first three verses announced one of the names of Qiyamah, asked what it is, and how would you know about it.
Next 9 ayaat then reminded of (at least) 5 ancient nations, their negligence towards their Messengers, and consequently their punishment. Notice that all of these were worldly punishments; before the Last Judgment. Now the imagery of Qiyamah and Afterlife is depicted in ayaat 13th to 37th.[19] Ayaat 13th to 17th features the affects of Trumpet of Israfil i.e.; its single blow sound will cause cosmic chaos and catastrophe. A picturesque depiction of mountains and earth lifted from their original space and then being smashed and destroyed, and sky being torn apart is portrayed. The polytheists are informed that the angels whom they view as divinities and expect that they will mediate for them before God will themselves be in a condition of uneasiness when the incredible disturbance happens and will pull back to the fringe of the sky.[16] According to the text of the surah, people will be able to see 8 Angels; Bearers of the Throne carrying the throne of Allah. And then Quran asserts that all of the deeds of a person will be exposed no matter how secretly he did them.
This passage explains the fortunate people and their reward, and unfortunate people and their punishment. The good and bad shall receive their account-books and be judged according to their deeds.[5] [18] The linguistic symbolism of "right" and "left" as "righteous" and "unrighteous" is explained here.[4] [11] In 19th ayat "haa" is a particle of interjection, or added demonstrative particle-like in haa-huna [20] or haa-antum.[21] Which means that it shows the expression and exclamation of joy, like English counterpart "yeah".[22] [23] [24] The righteous person will be overjoyed when he gets his record in his right hand and will show it to his companions. This is also mentioned in surah Al-Inshiqaq "He will return to his kinsfolk rejoicing".[25] Adding to the exclamation of joy, he will be explaining that he was lucky because he had been conscious of the Hereafter in worldly life and had carried on with his existence with the conviction that he would need to show up before God one day and render his record to Him.[26] This ideology of a righteous person is evident elsewhere in Quran as well; i.e. "(They are those) who are certain that they are going to meet their Lord".[27] Implying that he had always been conscious of resurrection and judgment, and had tried to behave accordingly. Then the fruits of Paradise are mentioned as rewards of the righteous that orchards will be at a height and lofty, yet their fruits and bunches will bend low in easy reach for those who want to consume them.[16] The first and foremost exegesis/tafsir of the Qur'an is found in hadith of Muhammad.[28] Ḥadīth (حديث) is literally "speech" or "report", that is a recorded saying or tradition of Muhammad validated by isnad; with Sirah Rasul Allah these comprise the sunnah and reveal shariah. According to Aishah,[29] [30] the life of Prophet Muhammad was practical implementation of Qur'an.[31] [32] [33] This topic of receiving the record on the day of judgment is mentioned in the Hadith as follows:
In contrast to the dwellers of paradise, now the text of the Surah discusses the fate of wrongdoers is a very graphic detail. He will be given his book in the left hand, he will be expressing his dejectedness by a deathwish of death which precedes with no accountability, he would express his feelings openly of not being aware of his account and accountability. He would complain that his worldly wealth and authority is of no use now. Handing over the record in the left hand and his displayed lamentation will then be followed by the punishment of getting shackled in a chain whose length has been mentioned to be detrimental. And his sins are declared in 34th and 35th ayaat that he did not believe in ALLAH and did not encourage to feed the poor despite the fact he confessed to being a wealthy person in the previous ayat. Then the picturization of his punishment continues that neither he would have any company nor any food. The only food available for such people would be the pus of their own wounds.
The actual word is غِسۡلِیۡن. In the Arabic language, it is used for the fluid in which dirty and impure things are washed. It is evident from this that the very wealth of his that he had made filthy by not spending it for the cause of God will come before him on the Day of Judgement in the form of this fluid. Because of the similarity between a deed and its consequence, this food will specifically be reserved for such sinners.—Ghamidi[16]
The surahs of the Quran which consist of a discourse covering more than a single topic contains thematic markers called Ruku. This surah consist of 2 rukus. The 2nd one consist of ayaat from 38th up to the end of the surah and the pericope talks about the prophet Muhammad.
The disbelievers of Mecca are addressed and told: "You think this Qur'an is the word of a poet or soothsayer, whereas it is a Revelation sent down by Allah, which is being presented by His noble Rasool. The Rasool by himself has no power to add or delete a word in it. If he forges something of his own composition into it, We will cut off his jugular vein. - Abul A'la Maududi[35] "