WEBVTT

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In the name of Allah, the Most Gracious, the Most Merciful.

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The gentle commentary

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on the book *Identification Cards*

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*for the Surahs of the Noble Qur'an*

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by Dr. Muhammad ibn 'Abd al-'Aziz ibn 'Umar Nassif,

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may Allah preserve him.

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Surah al-Haqqah.

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In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah,

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and may peace and blessings be upon the Messenger of Allah.

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We continue our gentle commentary on the identification cards,

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focusing now on Surah al-Haqqah.

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In the book, commenting on the name of the surah in the footnote,

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it states: "Al-Haqqah is one of the names of the Resurrection."

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Here, it is preferable to modify the phrasing as I will now mention,

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because what is written there does not quite express the intended meaning.

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He says: "Al-Haqqah is one of the names of the Resurrection;

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it is called so because in it the promise of Allah is realized,

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or because it realizes and manifests that promise."

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These are two possible interpretations

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mentioned in *Tafsir al-Jalalayn*.

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And the meaning is subtle, brothers:

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"Al-Haqqah" is the Resurrection.

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The Resurrection itself does not actively realize anything,

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nor does it manifest anything by itself;

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rather, what takes place within it

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is the promise—Allah's promise—

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as well as the resurrection, the reckoning, and the recompense.

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This is one possibility,

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and it falls under the linguistic principle of

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"a standing night," as rhetoricians say.

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"A standing night":

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the night itself does not stand in prayer,

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and likewise the Resurrection does not actively realize the promise;

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rather, the promise is realized within it.

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The other meaning,

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which is indicated by the words of al-Jalalayn

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and which I pointed out in the phrasing I dictated to you,

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is because I said: "Al-Haqqah is one of the names of the Resurrection;

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in it the promise of Allah comes true,"

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or—this being the second possibility—

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"because it realizes and manifests that promise."

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That is to say, it is as though the Resurrection itself

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is what actively fulfills the promise.

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This is similar to the expression

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"a pleasant life" (literally: a pleased life).

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A life itself does not experience pleasure,

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and the Resurrection does not actively realize anything;

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thus, the style is metaphorical.

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Whoever understands Arabic rhetoric

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will understand what I mean.

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It indicates

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that the realization on the Day of Resurrection will be complete,

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and the promise of Allah will surely come to pass,

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just as Allah Almighty has stated;

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so the action was attributed to the time itself for hyperbole and emphasis.

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The second pause:

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He said: "It opens with a declarative sentence."

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This is regarding the discussion

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on the opening of the surah.

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He said: "It opens with a declarative sentence,"

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and we should add here:

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"in which nothing is explicitly stated

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except a single word."

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Because notice:

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"Al-Haqqah" is a declarative sentence,

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yet it constitutes an independent verse

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consisting of just one word.

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This occurs in the Qur'an,

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such as *Al-Haqqah* and likewise *Al-Qari'ah*,

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but despite its existence, it is rare.

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It signifies

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the immense importance of the word mentioned;

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thus it was stated on its own

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in this manner as a complete verse,

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so that we give it due attention

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in contemplating it,

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and to show that it alone

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is sufficient to constitute

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a verse in the Mighty Book.

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Of course, this discussion

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is based on the Kufan verse-counting method,

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which we follow in the transmission of

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Hafs that we recite;

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otherwise, the majority of verse-counters

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of the Qur'an

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consider *Al-Haqqah*

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and *Mal-Haqqah* to be a single verse.

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In either of the two methods

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of counting—whether

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we say "Al-Haqqah" and stop,

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and then "Mal-Haqqah",

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or combine them into a single verse:

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"Al-Haqqah, Mal-Haqqah"—

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the fact remains that *Mal-Haqqah*

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is a sentence that serves

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as the predicate (*khabar*) for the initial *Al-Haqqah*.

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Thus, pausing

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at *Al-Haqqah* according to the verse-count

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that we recite

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creates suspense for what follows

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and emphasizes its significance.

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And Allah knows best.

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There remains the third pause,

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regarding the central theme of the surah

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and its thematic sections.

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By contemplating its two sections—

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and if we look at the sections of the surah—

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he said: "It is divided into two parts,"

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and that is correct;

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but it is more precise to say: "By contemplating

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its two sections,"

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for it is divided into two parts:

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the first is about the Resurrection,

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and the second is about the Qur'an.

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Regarding the second section, he said:

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"And in the second section,

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the oath opening..."

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He means by this

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the words of the Almighty: "So I swear by what you see."

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He said:

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"...preceded by *la*."

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It is better to omit this phrase,

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because there is a scholarly difference of opinion here:

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is it for emphasizing the oath,

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or is it a refutation of a previous claim,

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among other views that are not suitable

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to mention in this introductory book.

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Therefore, it is simply said: "In the second section,

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the oath opening..."

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Now, here is a point of reflection:

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a discourse on the Resurrection, followed by a discourse on the Qur'an.

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This resembles Surah at-Takwir:

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"When the sun is wrapped up, and when the stars fall dispersing,"

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until He said:

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"A soul will know what it has brought."

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This is a discourse on the Resurrection, and then He said:

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"So I swear by the retreating stars, those that run and disappear, and the night

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as it closes in, and the morning as it breathes:

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Indeed, it is the word of a noble messenger."

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And thus the discourse on the Qur'an began.

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There is a similarity between al-Haqqah

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and at-Takwir that warrants contemplation:

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it is as though a person's remembrance

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of the Day of Resurrection

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softens their heart

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and urges them to search

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for what will save them,

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so there comes the mention of

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the Qur'an, through which salvation is attained,

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as well as the mention of

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people's attitudes toward the Qur'an.

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He said:

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"And indeed, it is a reminder for the righteous,

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and indeed, We know that among you

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are deniers,

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“And lo! it is indeed an anguish for the disbelievers.” (69:50)

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and indeed, it is the truth of certainty.

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So exalt the name of your Lord, the Most Great."

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May the blessings and peace of Allah be upon our Prophet Muhammad,

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and upon his family and all his Companions.