Indexed OCR Text

561
Surah Al-Qalam: 68 : 1 - 52
This verse: ◌َأَفَنَجُعَلُ الْمُسُلِمِينَ كَالْمُجُرِمِين (Otherwise, shall We make the
obedient like the sinners ?... 68:35). Clarifies that it is rationally necessary
that there should come a time when people will have to give account of
their deeds, a place where the guilty ones will find no escape routes, an
ideal world where there will be absolute justice and fair play, where good
and evil will be clearly distinguished. If this is not the state of affairs in
the Hereafter, then no evil should be evil, and no sin should be sin in this
mortal world. Divine justice would thus be rendered meaningless.
Since it is established that Resurrection is a reality and inevitable, the
reward of good deeds is a reality and the punishment of evil deeds is a
reality, the verses that follow describe the horrors of the Day of
Judgement and the punishment of the evil ones, including the description
of the exposure of the Shin [kashf-us-saq] in Verse 42 (the explanation of
which may be seen in the foot-note given in the translation of that verse.)
So, leave Me alone with those who reject this) فَذَرُنِىُ وَمَنْ يُكَذِّبُ بِهذَا الْحَدِيثِ
discourse. We will draw them on little by little (towards Hell) from a way
they do not know .... 68:44). Here the phrase 'So, leave me alone' in the
original Arabic is an idiomatic expression which signifies 'Rely on Allah'.
The disbelievers often demanded Divine punishment arguing that if they
are really guilty in the sight of Allah, and if He has the power to punish,
then why the punishment does not befall them forthwith. These were
heart-rending demands on account of which the thought probably must
have crossed the mind of the Holy Prophet
and he might have prayed
to Allah to punish them sometime, in the hope that the rest of the people
might draw lessons and amend their conduct. On that occasion, Allah
revealed [in verse, 45] that He is the best aware of the wisdom behind His
decisions. He does not punish them immediately, but He gives them
respite to test them and to give them an opportunity to believe.
Towards the end, the story of Sayyidna Yunus & is concisely told
that when his people constantly demanded punishment, he became
indignant and prayed for the punishment to be sent down. The signs of
the punishment started appearing. Sayyidna Yunus & left the place
and transferred himself elsewhere. In the meantime the entire nation
wept, wailed, sincerely repented and begged refuge from the Divine
punishment. Allah pardoned them and took away the punishment.
Sayyidna Yunus Mie
felt embarrassed and thought that if he goes back

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Surah Al-Qalam: 68 : 1 - 52
to his people, they might think he was a liar. As a result, without the clear
permission of Allah, he acted purely on his ijtihad [independent
judgement] that he would not go back to his people. At this, Allah, in
order to caution him, created a situation where he had to undertake sea
voyage, and then was lowered into the sea where he was swallowed up by
a fish. Being thus cautioned, Sayyidna Yunus & sought the Divine
pardon. Consequently, Allah once again opened the doors of the former
blessings to be restored to him. Full description of the event has been
given in Surah Yunus (Verse 10:98) and other Surahs. The Holy Prophet
is comforted by this story not to be impressed by people's demands nor
to be anxious to get them punished hastily. Allah's wisdom is profound
and unfathomable. Allah alone knows what is in the best interests of the
world. Allah should be trusted and relied on.
,So, remain patient with your Lord's judgment) وَلَا تَكُنُ كَصَاحِبِ الْحُوُتِ
and be not like the Man of the Fish ... 68:48). It refers to Sayyidna Yunus
He is named here as 'Man of Fish' because he was devoured by a fish
and remained in its belly for some time.
And indeed the disbelievers seem to trip) وَإِنْ يَّكَادُ الَّذِيْنَ كَفَرُوا لَيُزْلِقُوْنَکَ بِأَبْصَارِهِمْ
you up with their glances when they hear the Reminder, and say, "He is
a madman indeed ..... 68:51). The verb 'layuzliqunaka' is derived from
izlaq which means 'to trip up or to cause someone to fall or make a
mistake' [Raghib]. The verse says to the Holy Prophet
that disbelievers
cast angry looks at him that they might frighten him into giving up his
mission or intimidate him into yielding to their pressure tactics. When
they listen to Divine words, they call him a madman. But far from it, his
teaching contains the quintessence of wisdom - the Qur'an puts it thus:
And it is nothing else but a Reminder for all the) وَمَا هُوَ إِلَّ ذِكُرٌ لِّلُغَلَمِينَ
worlds .... 68:52). Divine words are a Reminder and an admonition for the
entire universe. The Reminder will lift the people from the lowest depths
of degradation to the highest summits of greatness and glory. It would
also cleanse them and free them from moral blemishes and raise their
spiritual stature. Is it possible for an insane person to receive and deliver
such a Sublime Divine Message? Can a Prophet of such a high caliber be
called a madman? The earlier verses of this Surah rebutted the charge of
insanity against the Holy Prophet
'. Towards the end of the Surah, the
same charge of lunacy is rebutted again in a different style.

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Surah Al-Qalam: 68 : 1 - 52
Imam Baghawi رحمه الله تعالى and some other commentators have
reported another event as background of this verse. The evil eye is a
reality which causes loss, illness and destruction. Authentic Traditions
report that it is a reality. The Arabs also believed that an evil eye is a
reality. There was a person famous in Arabia to cast an evil eye on camels
or animals to cause instant death or destruction. The pagans of Arabia
were enemies of the Holy Prophet
¿ and in every possible way they were
after persecuting him and killing him. They left no stone unturned in
harming him. They even contemplated afflicting him with an evil eye.
They therefore decided to secure the services of the particular person who
could effectively cast an evil eye. He was instructed to cast the evil eye on
the Messenger of Allah ag so that he would become ill. He exerted himself
to the utmost, but to no avail. Allah protected him and he was unaffected.
The verses were revealed in connection with this incident.
Special Note
Sayyidna Hasan Basri reports that if anyone is affected by the evil
eye, these verses (51 & 52) may be recited and blown on the person: the ill
effect will be dispelled.
Alhamdulillah
The Commentary on
Surah Al-Qalam
Ends here

564
Surah Al-Haqqah: 69 : 1 - 52
Surah Al-Haqqah
This Surah is Makki. It contains 52 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 52
اَلْحَاقَّةُ ﴿٢﴾ مَا الْحَاقَّةُ ﴿٢﴾ وَمَآ أَدْرِيكَ مَا الْحَاقَّةُ ﴿ٌ﴾ كَذَّبَتْ
ثَمُوُدُ وَعَادٌ) بِالْقَارِعَةِ ﴿٤﴾ فَمَّا ثَمُوُدُ فَأُهْلِكُوا بِالطَّاغِيَةِ ﴿٥﴾ وَآَمَّا
عَادٌ فَأُهْلِكُوا بِرِيْحٍ صَرُصٍَ عَاتِيَةٍ ﴿٢﴾ سَخَّرَهَا عَلَيْهِمُ سَبْعَ لَيَالٍ
وَّثَمْنِيَةَ آَيَّامٍ ! حُسُوْمًا فَتَرَى الْقَوْمَ فِيْهَا صَرْعِىُ ◌ّ كَاَنَّهُمُ اَعُجَازُ
نَخُلٍ خَاوِيَةٍ ﴿٧﴾ فَهَلْ تَرَى لَهُمُ مِّنُ بَاقِيَةٍ ﴿٨﴾ وَجَآءَ فِرُعَوْنُ وَمَنُ
قَبْلَةُ وَالْمُؤْتَفِكُتُ بِالْخَاطِئَةِ ﴿٩ج﴾ فَعَصَوْا رَسُولَ رَبِّهِمْ فَآَخَذَهُمْ
اخْذَةَ رَّابِيَةً ﴿١٠﴾ إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلُنْكُمُ فِى الْجَارِيَةِ ﴿٢﴾
لِنَجْعَلَهَا لَكُمُ تَذُكِرَةً وَتَعِيَهَا أُذُنٌ وَّاعِيَةٌ ﴿١٢﴾ فَإِذَا نُفِخَ فِى الصُّوْرِ
نَفْخَةٌ وَّاحِدَةٌ ﴿١٣﴾ وَّحُمِلَتِ الْأَرُضُ وَالْجِبَالُ فَدُكَّتَا دَكّةً وَّاحِدَةً
﴿١٤﴾ فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ ﴿١٥﴾ وَانْشَقَّتِ السَّمَاءُ فَهِىَ يَوْمَئِذٍ
وَّاهِيَةٌ ﴿١٦﴾ وَالْمَلَكُ عَلَىَّ أَرْجَآئِهَا ، وَيَحْمِلُ عَرُشَ رَبِّكَ فَوْقَهُمْ
يَوْمَئِذٍ ثَمِنِيَةٌ ﴿١٧﴾ يَوْمَئِذٍ تُعُرَضُوْنَ لَاتَخُفى مِنْكُمُ خَافِيَةٌ ﴿١٨)
فَامَّا مَنْ أُوُتِىَ كِتْبَهُ بِيَمِيْنِهِ فَيَقُوْلُ هَآ ؤُمُ اقْرَءُوْا كِتْبِيَهُ ﴿١٢﴾ إِنِّى

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Surah Al-Haqqah: 69 : 1 - 52
ظَنْتُ أَنِّى مُلقٍ حِسَابِيَهُ ﴿٢﴾ فَهُوَ فِىُ عِيشَةٍ رَّاضِيَةٍ ﴿١ٌ﴾ فِىُ جَنَّةٍ
عَالِيَةٍ ﴿٢﴾ قُطُوُفُهَا دَانِيَةٌ ﴿٢٣﴾ كُلُوا وَاشْرَبُوا هَنِيْئًا) بِمَآ أَسْلَفْتُمْ
فِى الْأَيَّامِ الْخَالِيَةِ ﴿٢٤﴾ وَأَمَّا مَنْ أُوْتِىَ كِتْبَهُ بِشِمَالِهِ ؛ فَيَقُوُلُ
يَلَيْتَنِىُ لَمْ أُوْتَ كِتْبِيَهُ ﴿٢٥﴾ وَلَمُ اَدْرِمَا حِسَابِيَهُ ﴿٢﴾ يَلَيْتَهَا كَانَتِ
الْقَاضِيَةَ ﴿٢٧﴾ مَآ أَغْنَى عَنِّىُ مَالِيَهُ ﴿﴿٢﴾ هَلَكَ عَنِّىُ سُلْطِنِيَهُ ﴿٢٩)
خُذُوْهُ فَغُلُّوُهُ ﴿.ٌ﴾ ثُمَّ الْجَحِيْمَ صَلُّوُهُ ﴿٢﴾ ثُمَّ فِىُ سِلْسِلَةٍ ذَرْعُهَا
سَبْعُوْنَ ذِرَاعًا فَاسُلُكُوُهُ ﴿ُّ﴾ ◌ِنَّهْ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ ﴿٢﴾
وَلَا يَحْضُّ عَلَىْ طَعَامِ الْمِسُكِيْنِ ﴿٤ٌ﴾ فَلَيْسَ لَهُ الْيَوْمَ هُهُنَا حَمِيمٌ
﴿٢٥﴾ وَلَا طَعَامٌ إِلَّ مِنْ غِسُلِيْنٍ ﴿٢﴾ لَّا يَأْكُلُهُ إِلَّ الْخِطِئُونَ ﴿٧ْ﴾
فَلاَ أُقْسِمُ بِمَا تُبْصِرُونَ ﴿٢﴾ وَمَا لَا تُبُصِرُونَ ﴿٢﴾ إِنَّهُ لَقَوْلُ
رَسُوْلٍ كَرِيٍُ ﴿٤﴾﴾ وَمَاهُوَ بِقَوْلٍ شَاعِرٍ ، قَلِيْلًا مَّا تُؤْمِنُونَ ﴿١﴾﴾ وَ
لَا بِقَوْلِ كَاهِنٍ ، قَلِيلًا مَّاتَذَ كَّرُونَ ﴿٢﴾ تَنْزِيْلٌ مِّنْ رَّبِّ الْغَلَمِيْنَ
﴿٤٣﴾ وَلَوْ تَقَوَّلَ عَلَيْنَا بَعُضَ الْآَقَاوِيْلِ ﴿٤﴾﴾ لَآَخَذُنَا مِنْهُ بِالْيَمِيْنِ
﴿٤٥) ثُمَّ لَقَطَّعْنَا مِنْهُ الْوَتِيْنَ ﴿٢﴾ فَمَا مِنْكُمُ مِّنْ أَحَدٍ عَنْهُ لحجِزِيْنَ
﴿٤٧ ﴾ وَإِنَّ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ ﴿٤﴾ وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُّكَذِّبِيْنَ
﴿٤٩﴾ وَإِنَّهُ لَحَسُرَةٌ عَلَى الْكُفِرِيْنَ ﴿ .. ﴾ وَإِنَّهُ لَحَقُّ الْيَقِيْنِ ﴿٥١)
فَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيمِ ﴿٢°﴾
The Imminent Happening! [1] What is the Imminent
Happening? [2] And what can let you know what the
Imminent happening is? [3] Thamud and 'Ad had denied
(the happening of) the Shocking Event (the Day of
Judgment). [4] As for Thamud, they were destroyed by
that (dreadful cry) which exceeded all limits. [5] And as
for 'Ad, they were destroyed by a violent windstorm [6]
that He imposed on them for seven nights and eight
consecutive days, so you could see them thrown on the

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ground, as if they were trunks of hollow palm-trees. [7]
So, do you see any remnant of them? [8] And Fir'aun
(the Pharaoh) and those before him and the overthrown
towns came up with evil. [9] And they disobeyed the
messenger of their Lord, so He seized them with an
extremely severe seizure. [10] When the water
overflowed (in the Deluge of Nuh XKEI), We let you (O
mankind,) board the floating ship, [11] so that We make
it for you a reminder, and so that a preserving ear may
preserve it. [12] Then, when the Trumpet will be blown
for the first time, [13] and the earth and the mountains
will be lifted and crushed into pieces with a single
blow, [14] then on that Day the Happening will happen,
[15] and the sky will burst apart, while it will have
become frail on that day. [16] And the angels will be on
its borders. And on that Day, the Throne of your Lord
will be carried above them by eight (angels). [17] On
that day, you will be brought forward in a way that no
secret of yours will remain secret. [18] Now, as for him
who is given his book in his right hand, he will say (to
his colleagues), "Come here, read my book. [19] I was
sure that I would encounter my reckoning." [20] So he
will be in a well-pleasing life [21] in a lofty garden, [22]
the fruits of which will be close at hand. [23] (It will be
said to such people,) "Eat and drink with pleasure, as a
reward for what you did in advance during past days."
[24] As for him who will be given his book in his left
hand, he will say, " Oh, would that I had not been given
my book, [25] and I had never known what my account
is! [26] Oh, would that it (death) had been the end of the
matter! [27] My wealth has not been of any use to me.
[28] My power has gone from me for good." [29] (Then it
will be said to angels,) "Seize him, then put a collar
around his neck, [30] then, in the blazing fire let him
burn. [31] Thereafter, fasten him with a chain the
measure of which is seventy hands." [32] Indeed, he did
not believe in Almighty Allah, [33] and did not persuade
(others) to feed the needy. [34] So, he has no friend here
today, [35] nor any food except from that which flows
from wounds when washing, [36] which is eaten by none
but the sinners. [37]
I swear by what you see, [38] and what you do not see,
[39] it is surely the speech of a noble Messenger, (that he
conveys from Allah). [40] and it is not the speech of a
poet, (but) little you believe, [41] nor is it the speech of
a soothsayer, (but) little you heed to the advice. [42] It is

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Surah Al-Haqqah: 69 : 1 - 52
a revelation from the Lord of the worlds. [43] And had
he forged some statements in Our name, [44] We would
have certainly seized him by the right hand, [45] and
then severed his life-artery, [46] so no one from you
would have been an impediment against it. [47] And it is
a Reminder for the God-fearing. [48] And, of course, We
know that among you there are deniers. [49] And surely,
it is an anguish for the disbelievers. [50] And it is surely
an absolute truth. [51] So, pronounce the purity of the
name of your magnificent Lord. [52]
Commentary
This Surah is almost wholly devoted to the subject of inevitability of
the Resurrection, its horrors, the punishment of unbelievers and the
reward of believers. The Day of Judgement is variously referred to in the
Qur'an, and in this Surah we encounter the following three names: UJÍ
Al-Haqqah 'Imminent Happening', as tali Al-Qari'ah 'Shocking Event' and
.'Al- Waqi'ah 'Happening الْوَاقِعَة
The word ULJi Al-haqqah means an 'established fact, or inevitable
event, reality or truth'. The word Al-haqqah also means 'Something that
provide evidence that something is true.' It can be applied to the Day of
Judgement in both senses of the word, because in the first sense the Day
of Judgement itself is an established truth, and its occurrence is a
certainty. And in the other sense the Day of Judgement will prove to the
believers the reality of Paradise and to the unbelievers the reality of Hell.
This name of the Day of Judgement is followed by two questions
regarding it. The questions have been put to make the readers realise
how horrifying the experience would be - beyond normal experience or
even imagination.
The word as,wadi Al-Qari'ah, literally, means 'rumbling'. The Day of
Judgement is so called because there will be rumbling sound which will
cause agitation or terror in the hearts of people, and will dreadfully
destroy the heavenly and earthly bodies and scatter them apart.
The word aeulali At-Taghiyah is derived from tughyan which means 'to
exceed the limit', signifying an extremely severe punishment, that is, 'it
would be such high pitched sound which would exceed the limit of any of
the sounds of the mortal world, and the human heart or brain would not
be able to bear'. When Thamud exceeded the limit in denying the Day of

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Surah Al-Haqqah: 69 : 1 - 52
Judgement, they were destroyed by that dreadful cry which exceeded all
limits. It was a combination of most high pitched sound of thunderbolt
together with a flash of lightning that struck them which rent their
hearts.
The phrase 'y ' (rihin şarşarin) (in verse 6) refers to a violent
windstorm which is also severely cold.
.(69:7 ... 'seven nights and eight consecutive days) سَبُعَ لَيَالٍ وَثَمْنِيَةَ أَيَّامٍ
According to some of the narratives, the punishment of windstorm started
on Wednesday morning, and lasted till the following Wednesday evening.
In this way, it makes up eight days and seven nights.
The word husuman (in verse 7) is the plural of hasim and means
'cutting them off entirely' or 'causing them to perish completely'.
The word Say mu'tafikat (in verse 9) means 'adjacent to one
another'. The towns of Sayyidna Lut &a, Sodom and Gomorrah, are so
called because they were adjacent to each other or because when the
punishment overtook the disbelievers and criminals overthrowing their
towns], they were all jumbled up. 1
Then, when the Trumpet will be blown for the) فَإِذَا نُفِخَ فِى الصُّوْرِ نَفْخَةٌ وَاحِدَةٌ
first time ... 69:13). Tirmidhi records a Hadith on the authority of Sayyidna
'Abdullah Ibn 'Umar 48
that sur 'trumpet' is a horn- like object which will
be blown on Doomsday.
Buy &# ('for the first time ... 69:13). It means that it will be a sudden
and a single continuing sound that will last until all die. The texts of
Qur'an and Sunnah show that the trumpet will be blown twice on the
Day of Judgement. The first trumpet is called nafkhat-us-sa'aq 'the
trumpet of swoon', in connection with which the Qur'an says:
فَصَعِقَ مَنُ فِى السَّمْوَتِ وَمَنُ فِى الْأَرْضِ
And all those in the heavens and all those in the earth will
faint ... [39:68]
With this trumpet all angels residing in the heavens and all Jinns and
human beings and animals residing on earth will become unconscious
(1) Another possible meaning of mu'tafikat is 'overthrown' as mentioned by several
exegetes. The translation in the text is based on this meaning.
Muhammad Taqi Usmani

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Surah Al-Haqqah: 69 : 1 - 52
and fall to the ground. Whilst they are in the state of unconsciousness,
they will die. The second trumpet is called nafkhat-ul-ba'th 'trumpet of
Resurrection'. The word ba'th means 'to rise'. With this trumpet all the
dead will rise from death and stand up. The Qur'an describes this
situation thus:
ثُمَّ نُفِخَ فِيْهِ أُخْرِى فَإِذَا هُمْ قِيَامٌ يَنْظُرُوْنَ
Thereafter, it will be blown once again, and suddenly they will
stand up, looking around. [39:68]
In other words, then the trumpet will be blown a second time and at
once they will be standing upright looking on.
According to some narratives, a third 'trumpet' will also be blown
before the two trumpets, which is referred to as nafkhat-ul-faza' ('the
trumpet of fright or panic). By a careful analysis of all the narratives and
texts, it appears that the first trumpet in its initial stage is
nafkhat-ul-faza' and in its final stage it will become sa'aq 'the trumpet of
swoon or death'. [Mazhar]]
And on that Day, the Throne of your ... ) وَيَحْمِلُ عَرُشَ رَبِّكَ فَوْقَهُمُ يَوْمَئِذٍ ثَمِنِيَةٌ
Lord will be carried above them by eight [angels] .... 69:17). In other words,
on the day of Judgement, eight angels will bear the Throne of the
Rahman above their heads. According to some of the Prophetic narratives,
before the Judgement Day this task will be carried out by four angels. On
the Judgement Day, four more angels will be added to carry out the task.
As to what is the Throne of the Rahman, what is its reality, its form
and shape, how the angels carry it - are transcendental matters and are
all beyond human intellect. Allah is beyond time, space and matter, and
therefore we are not permitted to pursue these matters pertaining to Him
to determine its exact meaning. The noble Companions, their pupils and
the righteous elders took the attitude that they simply believed in all
transcendental matters and never questioned about them. Whatever
Allah means by them is the Truth. Their nature and reality are unknown.
On that day, you will be brought forward in) يَوْمَئِذٍ تُعُرَضُوُنَ لَاتَخْفى مِنْكُمُ خَافِيَةٌ
a way that no secret of yours will remain secret ... 69:18). In other words,
on the Day of Judgement people will be exposed - no concealed act they
did will stay concealed. Nothing is concealed from Divine knowledge and

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sight even today. The Plain of Gathering has been particularly mentioned
in this connection probably because the entire ground will be levelled out
as a plain surface. There will be no caves nor mountains, no buildings nor
houses nor barriers of any trees. These are the things behind which
people normally hide in the mortal world. On the Day of Judgement, none
of these things will be available and there will be no possibility of hiding.
,Come here, read my book ... 69:19). The word ha'umu) هَآؤُمُ اقْرَءُوا كِتْبِيَهُ
literally means, "come" but, idiomatically, it is used in the sense of the
plural imperative verb khudhū "take". In other words, one who is given
his record book in his right hand, he will be elated and, looking at the
people around him, will say 'Here, take my account book and read it!'
My power has gone from me for good ... 69:29). The word) هَلَكَ عَنِىُ سُلْطنِيَهُ
sultan, literally, yields the sense of 'power or overpowering'. Therefore, a
government or state is referred to as saltanah and a ruler is referred to as
sultan. In other words, when people gain power and political ascendancy
in the world, they become proud, hold sway over other people, perpetrate
injustices and commit atrocities. But in the Hereafter all that will vanish
and be lost, and the unjust and proud rulers will have no army to obey or
support them. They will be miserable and helpless creatures who will not
be able to defend themselves.
The word sultan also stands for 'authority, proof or argument' in
which case it would mean : 'Today I have no argument in favour of
protecting myself against punishment'.
als al (Seize him, then put a collar around his neck ... 69:30). This
instruction will be given to the angels to seize the guilty one and truss
him up by putting a collar around his neck - though, however, the
wordings of the verse do not mention who will seize and who will truss
him up. Narratives indicate that when this order will be issued,
everything, like submissive and obedient servants, will rush to apprehend
him.
Thereafter, make him enter into a) ثُمَّ فِىُ سِلْسِلَةٍ ذَرْعُهَا سَبُعُوُنَ ذِرَاعًا فَاسْلُكُوُهُ
chain, the measure of which is seventy hands .... 69:32). The phrase 'make
him enter into a chain' could be interpreted metaphorically as 'bind him in
a chain' but it could be taken in its primary sense, that is, to pierce the
chain through one side of the body, so that it could come out from the

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other side of it like a string is passed through a pearl or the bead of a
rosary. Traditional narratives seem to support the primary sense.
[Mazhari]
,So, he has no friend here today) فَلَيْسَ لَهُ الْيَوْمَ هُهُنَا حَمِيمٌ لا وَلَا طَعَامٌ إِلَّ مِنْ غِسْلِيْنٍ
nor any food except from that which flows from wounds when
washing ... 69:35-36]. The word hamim means 'a sincere or bosom friend'.
The word ghislin with 'gh' bearing the kasrah [= i] refers to the water
with which the pus and blood of the wounds of the inmates of Hell will be
washed. The verses signify that on the Day of Resurrection he will have
no friend that will support him or save him from punishment, nor will he
have anything to eat except the filthy water with which pus exuding from
the wound of the inmates of Hell might have been washed. The words
'nor any food' mean that they will not have any delectable food to eat.
This statement does not negate things like ghislin which are distasteful
and reprehensible. Therefore, it does not contradict another verse which
states that the inmates of Hell will eat zaqqum.
I swear by what you see, and what you do) فَلّ أُقْسِمُ بِمَا تُبْصِرُونَ. وَمَا لَا تُبُصِرُونَ
not see .... 69:38-39). This comprehends the entire body of creation. Some
say 'what you do not see' refers to the Being of Allah Ta'ala and His
attributes. Others say 'what you see' refers to things of the mortal world,
and 'what you do not see,' refers to things of the Hereafter. [Mazhari] And
Allah, the Pure and Exalted, Knows best!
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْآَقَاوِيُلِ ﴿٤٤﴾ لَآَخَذُنَا مِنْهُ بِالْيَمِيْنِ ﴿٤٥﴾ ثُمَّ لَقَطَعُنَا مِنْهُ
الْوَتِيْنَ ﴿٢٦﴾
And had he forged some statements in Our name, We would
have certainly seized him by the right hand, and then severed
his life-artery, ... (69:44-46)
The word taqawwul means 'to forge, fabricate or concoct' and the
word watin refers to 'aorta or life-artery'. This is the main artery that
carries blood from the heart to other parts of the body. Once this artery is
cut off, death occurs instantly.
The foregoing verses refute the outrageous thoughts of the
disbelievers. They used to accuse the Prophet
of being a poet and a
soothsayer. They said that the Qur'an was the word of a poet or the word
of a soothsayer. The Qur'an denounces their argument - it is not the word

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Surah Al-Haqqah: 69 : 1 - 52
of a poet nor the word of a soothsayer; it is a revelation from Allah to His
Messenger. In other words, in verses [37-38] it was claimed that all visible
and invisible things prove that the Prophet
is Allah's true Messenger
and that the Qur'an is Allah's revealed Word and not the imaginary flight
of a poet's mind or the wild conjectures of a diviner. In this and the
preceding three verses another invincible argument is given in support of
his claim. The argument is to the effect that if the Prophet
' had been a
forger of lies against Allah, Allah's strong hand would have seized him by
the throat and cut off his life-artery and he would have certainly met
with a violent death. The invincible argument is put forward in a strong
language - assuming the impossible - to make the ignorant realise the
worst-case scenario. The expression 'right hand' is used probably because
when a convicted criminal is to be executed, the executioner stands in
front facing the condemned person. The executioner's left hand faces the
guilty person's right hand. The executioner holds the condemned person
with his left hand and attacks him with his right hand.
A Cautionary Note
This verse refers to a theoretical situation relating to the Apostle of
Allah
in particular that lest, God forbid, if he were to concoct a word
and impute it to Allah, this is the way he would have been dealt with. A
hypothetical situation is a possible situation, not an actual situation. Thus
this does not necessarily set down a universal principle that any and
every impostor, who lays claim to prophethood, would be destroyed as a
matter of general rule. History records that many impostors laid claim to
prophethood, but no such destructive punishment was ever imposed on
them.
So, pronounce the purity of the name of your' فَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيمِ
magnificent Lord. [69:52]'. It was shown in the preceding verses that
Allah's Messenger never speak from his own whims and fancies. He only
conveys pure revelation revealed to him by Allah. The Divine Word is a
reminder and an admonition for the God-conscious people. Allah knows
that despite knowing the absolutely incontestable truth many people will
continue to reject it. Consequently, it will be a source of eternal remorse,
disappointment and punishment in the Hereafter for the disbelievers. In
the end, Allah says:
,And it is surely an absolute truth. [69:51]'. In other words' وَإِنَّهُ لَحَقُّ الْيَقِيْنِ

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the Qur'an is undeniably the Truth of Certainty. There is no room for any
doubt or suspicion in it.
Finally, Allah addresses the Prophet
to say:
So, pronounce the purity of the name of your' فَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيمِ
magnificent Lord.' [69:52]. This signifies that the Prophet
should not
pay any heed to the criticisms of the obdurate disbelievers nor should he
feel distressed. He should rather pronounce the purity of Allah's name.
This will relieve his distress and grief. On another occasion, the Qur'an
says:
And We know' وَلَقَدُ نَعُلَمُ أَنَّكَ يَضِيْقُ صَدْرُكَ بِمَا يَقُوُلُوْنَ فَسَبِّحُ بِحَمْدِ رَبِّكَ وَكُنُ مِّنَ السُّجِدِيْنَ
that your heart feels distressed for what they say. [15:97]. So, proclaim the
purity, and glory of your Lord and be among those who prostrate. [98]'
The Prophet
is advised not to pay any attention to the disbelievers
talking nonsense. The best remedy for his distress and grief is to glorify
Allah, praise Him and prostrate before Him.
Abu Dawud records a narration from Sayyidna 'Uqbah bin Amir
Juhani e that when the verse. ◌ِفَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيم "So, pronounce the
purity of the name of your magnificent Lord. [52]' was revealed, the
Prophet
instructed this tasbih to be reserved for the posture of ruku'
and when the verse سبّح اسْمَ رَبِّكَ الأَعلى 'Pronounce the purity of the name of
your most Exalted Lord. [87:1]' was revealed, he instructed this tasbih to
be reserved for the posture of sajdah. Therefore, by common consent of
the Ummah these tasbihat are recited in ruku' and sajdah respectively.
According to overwhelming majority, it is Sunnah to recite them and
repeat them thrice. Some scholars say it is obligatory.
Alhamdulillah
The Commentary on
Surah Al-Haqqah
Ends here

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Surah Al-Ma'arij : 70 : 1 - 44
Surah Al-Ma'arij
(The Stairways)
This Surah is Makki. It contains 44 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 44
سَالَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ ﴿٢﴾ لِّلْكُفِرِيْنَ لَيْسَ لَهْ دَافِعٌ ﴿٢﴾ مِّنَ اللهِ
ذِى الْمَعَارِجِ ﴿٣)﴾ تَعْرُجُ الْمَلَئِكَةُ وَالرُّوحُ إِلَيْهِ فِىُ يَوْمٍ كَانَ مِقْدَارُهُ
خَمْسِيْنَ الْفَ سَنَةٍ ﴿٤﴾ فَاصْبِرُ صَبْرًا جَمِيْلًا ﴿٥) إِنَّهُمُ يَرَوْنَهُ بَعِيْدًا
وَّنَرْبُهُ قَرِيْبًا ﴿٢﴾ يَوْمَ تَكُوُنُ السَّمَاءُ كَالْمُهُلِ ﴿﴿﴾ وَتَكُونُ
الْجِبَالُ كَالْعِهُنِ ﴿٤﴾ وَلَا يَسْئَلُ حَمِيمٌ حَمِيْمًا (١٢) يُبَصَّرُوْنَهُمْ ،
يَوَدُّ الْمُجْرِمُ لَوْيَفْتَدِىُ مِنَ عَذَابٍ يَوْمِئِذٍ) بِيَنِيْهِ ﴿٢﴾ وَصَاحِبَتِهِ
وَاَخِيُهِ ﴿٢﴾ وَ فَصِيْلَتِهِ الَّتِى تُؤْيُهِ ﴿١٣) وَمَنْ فِى الْأَرْضِ جَمِيعًا ثُمَّ
يُنْجِيْهِ ﴿١٤) كَلّاء إِنَّهَا لَظى ﴿١٥﴾ نَزَّاعَةً لِّلشَّوى ﴿١٢﴾ٌ تَدْعُوا مَنْ
اَدْبَرَ وَتَوَلَّى ﴿٢﴾ وَجَمَعَ فَوْعى ﴿١٨﴾ إِنَّ الْإِنْسَانَ خُلِقَ هَلُوُعًا
﴿٢٩﴾ إِذَا مَسَّهُ الشَّرُّجَزُوْعًا ﴿٢﴾ وَإِذَا مَسَّهُ الْخَيْرُ مَنُوْعًا ﴿٢﴾ إِلَّ
الْمُصَلِّيْنَ ﴿٢﴾ الَّذِيْنَ هُمُ عَلى صَلَائِهِمُ دَآئِمُوْنَ ﴿٢﴾ٌ وَالَّذِيْنَ
فِىِّ أَمْوَالِهِمْ حَقٌّ مَّعُلُوْمٌ ﴿٢٤مْ لِلِسَّائِلِ وَالْمَحْرُوُمِ ﴿٢﴾ وَالَّذِيْنَ
يُصَدِّقُونَ بِيَوْمِ الدِّيْنِ ﴿٢٢٦﴾ وَالَّذِيْنَ هُمْ مِّنُ عَذَابٍ رَبِّهِمْ مُشْفِقُوْنَ

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﴿﴿٢﴾ إِنَّ عَذَابَ رَبِّهِمُ غَيْرُ مَأْمُوُن ﴿٢٨﴾ وَالَّذِيْنَ هُمْ لِفُرُوْجِهِمُ
حفِظُونَ ﴿٢٠﴾ إِلَّا عَلىَ أَزْوَاجِهِمْ أَوْمَا مَلَكْتُ أَيْمَانُهُمُ فَإِنَّهُمُ غَيْرُ
مَلُوُمِيْنَ ﴿٢﴾ فَمَنِ ابْتَغِى وَرَآءَ ذلِكَ فَأُولَئِكَ هُمُ الْغُدُونَ ﴿٣١﴾
وَالَّذِيْنَ هُمْ لاَ مِنِهِمُ وَعَهْدِهِمُ رُونَ ﴿٢ٌ وَالَّذِيْنَ هُمْ بِشَهْدِهِمُ
قَائِمُونَ ﴿٢ٌ وَالَّذِيْنَ هُمْ عَلى صَلَاتِهِمْ يُحَافِظُونَ ﴿٤﴾﴾ أُولَئِكَ
فِىُ جَنْتٍ مُّكْرَمُوْنَ ﴿٣٥)﴾ فَمَالِ الَّذِيْنَ كَفَرُوا قِبَلَكَ مُهُطِعِيْنَ ﴿بٌ﴾
عَنِ الْيَمِيْنِ وَعَنِ الشِّمَالِ عِزِيُنَ ﴿٣٧﴾ ايَطُمَعُ كُلُّ امْرِئٍ مِّنْهُمْ أَنْ
يُّدُخَلَ جَنَّةَ نَعِيْمِ ﴿٢﴾ كَلَّا* إِنَّا خَلَقُئُهُمُ مِّمَّا يَعْلَمُونَ ﴿٣٩﴾ فَلّ
أُقْسِمُ بِرَبِّ الْمَشْرِقِ وَالْمَغْرِبِ إِنَّا لَقْدِرُوْنَ ﴿٤﴾ عَلىّ أَنْ نُبَدِّلَ خَيْرًا
مِّنْهُمُ ﴿ وَمَا نَحْنُ بِمَسُبُوُقِيْنَ ﴿٤١﴾ فَذَرُهُمْ يَخُوُضُوْا وَيَلْعَبُوا حَتَّى
يُلْقُوا يَوْمَهُمُ الَّذِىُ يُؤْعَدُوْنَ ﴿٢﴾ يَوْمَ يَخْرُجُوْنَ مِنَ الْأَجْدَاثِ
سِرَاعًا كَأَنَّهُمْ إِلَى نُصُبٍ يُوْفِضُوْنَ ﴿٤٣﴾ خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمُ
ذِلَّةٌ+ ذلِكَ الْيَوْمُ الَّذِىُ كَانُوا يُوْعَدُونَ ﴿٤٤﴾
A demanding person has asked for the punishment that
is going to befall [1] the disbelievers, for which there is
no one to avert [2] from Allah, the Lord of the stairways
[3] to whom ascend the angels and the Spirit, in a day
the length of which is fifty thousand years. [4] So,
observe patience, a good patience. [5] They see it far off.
[6] and We see it near. [7] (This punishment will befall)
on the Day when the sky will be like dregs of oil, [8] and
the mountains will be like dyed wool, [9] and no friend
will ask about any friend, [10] (though) they will be
made to see each other. A guilty person will desire that
he may ransom himself from the torment of that day
even by his sons, [11] and his wife and his brother, [12]
and his kindred that sheltered him, [13] and all those on
earth, then he may redeem himself. [14] By no means! It
is the flaming fire [15] that will pull out the skin of the
scalp. [16] It will call him who had turned his back and
fled away (from the Truth,) [17] and accumulated

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Surah Al-Ma'arij : 70 : 1 - 44
(wealth) and hoarded (it). [18]
Indeed man is created weak in courage, [19] very upset
when touched by evil, [20] and very niggard when visited
by good (fortune), [21] except the performers of salah,
[22] who are regular in their salah, [23] and those in
whose riches there is a specified right [24] for the one
who asks and the one who is deprived, [25] and those
who believe in the Day of Judgment as true, [26] and
those who are fearful of the torment of their Lord - [27] -
Indeed the torment of their Lord is not something to be
fearless from. [28] and those who guard their private
parts, [29] except from their wives and those
(slave-girls) owned by their hands, because they are not
to be blamed, [30] but the one who seeks (sexual
gratification) beyond that, then such people are the
transgressors, [31] and those who are careful about
their trusts and covenants, [32] and those who are
upright in their testimonies, [33] and those who take
due care of their salah. [34] Those will be honored in
gardens (of Jannah). [35]
So what has happened to those who disbelieve that
they are rushing towards you [36] from the right and
from the left, in groups? [37] Does every one of them
aspire to be admitted to the garden of bliss? * [38] By no
means! We have created them from what they know.
[39] ** So, I swear by the Lord of the points of sunrise
and those of sunset, We are powerful [40] to bring those
better than them in their place, and We are not to be
frustrated. [41] So, leave them involved in pastime and
play until they encounter their Day which they are
promised, [42] __ the Day they will come out of the
graves quickly, as if they were rushing toward idols, [43]
with their eyes downcast, enveloped by ignominy. That
is the Day which they were being promised. [44]
*
The disbelievers used to come to the Holy Prophet
in groups mocking at the
Muslims, and denying the Islamic beliefs, including Resurrection. But at the
same time, they used to claim, in ironical style, that they would enter the
Paradise, and enjoy its bliss. This verse refers to this attitude of the disbelievers.
Since their pretended aspiration to enter Paradise was merely a mockery, and in
fact they intended to deny Resurrection, their denial is refuted in this verse by
saying that admittedly Allah has created them from a lifeless drop of semen, as
they knew it well, and a drop of semen is more difficult to be transformed into a
perfect human being. If Allah has power to make it a living man, how easy it is for
Him to give life to a dead body! Still, they do not believe in Resurrection. Then,
how can they enter Paradise?'
(Muhammad Taqi Usmani)

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Commentary
Jst JL. (A demanding person has asked for the punishment that is
going to befall .... 70:1). The Arabic word suwal / su'al means to 'ask a
question'. The word is used in more than one sense: [1] It could mean to
inquire about something. In this sense, the Arabic word is followed by the
preposition "an' [about]; and [2] It is used in the sense of 'request'. In
this sense, the word is followed by the preposition 'bi' [for] as in this
instance.
Nasa'i transmits a narration from Sayyidna Ibn 'Abbas 4
that this
demanding person was Nadr Ibn Harith. In rejecting the Qur'an and the
Prophet %, he daringly demanded:
اَللَّهُمَّ إِنْ كَانَ هذَا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرُ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ اَوِتْتِنَا بِعَذَابٍ
اَلِیُمِ .
'O Allah, if this be indeed the truth [revealed] from You, then,
rain down upon us stones from the heavens, or bring upon us a
painful punishment. [8:32]
The result of this demand was that Nadr Ibn Harith was killed by
Muslims in the Battle of Badr. (Mazhari, citing the narration of Ibn Abi Hatim).
The Qur'an, further setting down the factual position of the demanded
punishment, says that the punishment is inevitable and will most
certainly occur in this world or in the Hereafter or in both the worlds. It
cannot be averted. The impending punishment is from Allah, the Lord of
the stairways. The last statement is also the proof of the preceding
statement, in that the punishment is from the Lord of the Ascending
Steps. It is not possible for anyone to avert it.
The word ma'arij is the plural of mi'raj or mi'raj. It means a 'ladder or
a staircase, having steps for reaching high places. The Divine attribute
given in this verse as 'dhil-ma'arij' [Lord of the stairways] means that He
is the Lord of high degrees. This is the interpretation given by Said Ibn
Jubair 4%. Sayyidna Ibn Mas'ud 4% says that these stairways or higher
rungs are seven heavens one above another, and 'dhil-ma'arij' means
'dhis-samawat', that is to say, malik-us-samawat [Lord of the heavens].
to whom ascend the angels and the Spirit ... 70:4). In) تَعُرُجُ الْمَلَئِكَةُ والرُّوحُ
other words, the angels and Jibra'il Sal ascend these levels which are
one on top of the other. Although the word 'angels' include 'Jibra'il Šall',

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his name is singled out specifically on account of his special honour.
in a day the length of which is fifty ) فِىُ يَوْمٍ كَانَ مِقْدَارُهُ خَمُسِيْنَ الْفَ سَنَةٍ
thousand years .. ... 70:4). This statement, grammatically, is connected to
an understood verb, which is yaqa'u [will occur]. The sense is that the
inevitable punishment mentioned earlier will occur on a day the measure
of which is fifty thousand years. Sayyidna Abu Said Khudri 4
e narrates
that the blessed Companions asked the Holy Prophet & about the length
of the day that measures fifty thousand years. He replied: "I swear by the
Being in Whose control is my life! The day for the believers will be lighter
and less than the time during which they would perform an obligatory
salah." (Transmitted by Ahmad, Abu Yala, Ibn Hibban, Baihaqi through a 'hasan'
chain of narrators - Mazharī)
And the following Hadith is reported from Sayyidna Abu Hurairah
يكون على المؤمنين كمقدار مابين الظهر والعصر اخرجه الحاكم والبيهقى
مرفوعًا وموقوفًا. (مظهرى)
"The time on this day for the believers will be like that between
'aşr and maghrib". (This Hadith is reported both in marfu' and
mauquf ways, that is, in some versions, this is the statement of
Abu Hurairah 4% himself, while in others it is attributed by
him to the Holy Prophet
These ahadith indicate that the length of fifty thousand years is a
'relative term'. In relation to unbelievers the day would be as long as five
thousand years, and in relation to the believers it would be as short as the
time between 'asr and maghrib or even shorter.
The Length of the Day of Judgement - A thousand years or Fifty
Thousand Years? An Analysis
According to the above verse, the measure of the Day of Judgement is
fifty thousand years but, according to the following verse of Surah
As-Sajdah, the length of the day is mentioned as one thousand years:
يُدَبِّرُ الْأَمْرَ مِنَ السَمَّآءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِىُ يَوْمٍ كَانَ مِقْدَارُ، الْفَ سَنَةٍ مِّمًّا
تَعُثَّوُنَ.
He manages (every) matter from the sky to the earth, then it
(every matter) will ascend to Him in a day the measure of

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which is a thousand years according to the way you count. [32:5]
Apparently, there seems to be a discrepancy between the two verses.
The narratives cited earlier resolve this apparent contradiction. Length
and shortness of time are relative concepts. It will be different according
to different groups and their varying conditions. Relative to the entire
body of die-hard unbelievers, it will measure fifty thousand years, and
relative to the entire body of righteous believers, the day will be made so
easy that it will seem easier than a person performing salah in this world.
In between the two bodies of believers and unbelievers are there may be
some groups of unbelievers for whom the day will seem to be one
thousand years. It is also relative to varying psychological conditions that
a person might be experiencing. If a person is feeling upset or is
experiencing excruciating pain, time will hardly seem to move for him. An
hour sometimes seems like more than a day or even more than a week.
When a person, on the other hand, is in comfort and peace, the longest
time will seem the shortest.
Mazhar has interpreted verse [5] of Surah As-Sajdah differently. He
says that the day of a thousand years mentioned here refers to one of the
days of the phenomenal world. Jibra'il cal and other angels with him
descend from the heavens to the earth and then ascend from the earth to
the heavens. This is such a long journey that if man were to undertake it,
it would take him a thousand years. Authentic ahadith report that the
journey from heavens to earth takes five hundred years and the journey
back from earth to the heaven takes another five hundred years, totalling
a thousand years according to human travelling. Assuming man were to
conquer this distance, a return journey would take him a thousand years
between heavens and earth and back, although the angels cover this
distance in a very short time. In short, verse [5] of Surah As-Sajdah
refers to a day of the phenomenal world while the verse of Surah
Al-Ma'arij refers to the Day of Judgement which will be very much longer
than the days of this world, the length and shortness of which will be
experienced differently by different people according to their conditions.
And Allah, the Pure and Exalted, knows best!
They see it far off, and We see it near .... 70:6-7). In) إِنَّهُمُ يَرَوْنَهْ بَعِيْدًا. وَّنَرْبُهُ قَرِيْبًا
this context, the expressions 'far off and 'near' do not refer to time or
space, but 'far off in terms of possibility and occurrence. The verse

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purports to describe that the pagans see the occurrence of Resurrection as
impossible, and Allah sees its occurrence not only possible, but a certain
reality.
,and no friend will ask about any friend) وَلَا يَسْئَلُ حَمِيمٌ حَمِيمًا. يُبَصَّرُوْنَهُمْ
(though) they will be made to see each other .... 70:10,11). The word hamim
means a 'sincere friend'. The context describes the horrors of the Day of
Resurrection. On that Day, no bosom friend will inquire about his friend -
let alone helping him. This is not because they will not be able to see each
other. The Divine power, in fact, will make them see each other. Every
person will be in a state of 'each for himself. No person will be able to pay
heed to the comfort or discomfort, pleasure or pain of others.
By no means! It is the flaming fire, that will pull) كَلَّا إِنَّهَا لَظِى. نَزَّاعَةً لِلشَّوى
out the skin of the scalp ... 70:15,16). The pronoun of innaha (it) refers to
'Fire' and the word laza means 'the flaming fire'. The word shawa is the
plural of shawah and it refers to 'the scalp or the skin of the human head,
and also the skin of the hands and the legs'. The verse describes that the
Fire of Hell would be a raging blaze that will pull out the skin of the
scalp.
It will call him who had turned his back and) تَدْعُوا مَنْ أَدْبَرَ وَتَوَلَّى. وَجَمَعَ فَاَوْعى
fled away (from the truth.) and accumulated (wealth) and hoarded
(it) .... 70:17,18). The phrase 'accumulated wealth' signifies 'wealth
accumulated by unlawful means' and the phrase 'hoarded it' signifies 'not
fulfilling the pecuniary obligations as imposed by the Shari'ah', as is
confirmed by authentic ahadith.
Indeed man is created weak in courage ... 70:19). The) إِنَّ الْإِنسَانَ خُلِقَ هَلُوُعًا
halu', literally, means 'one who is greedy, impatient, lacking courage'.
Sayyidna Ibn 'Abbas 4ee says that the word halu' in the verse refers to a
'person who is greedy about unlawful wealth'. Sayyidna Said Ibn Jubair
says that the word refers to a 'miserly person'. Muqatil says that it
refers to a 'person who is impatient and miserly'. All meanings attached
assigned to this word are near-synonyms. The word halu' comprehends
all these meanings. The verses that follow elaborate on the meaning of
this word. In the meantime a doubt might arise here which needs to be
disposed of. If it is objected that, according to this verse of the Holy
Qur'an, man is created weak in courage, in other words, it is man's nature