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Surah 69 · Makkah · 52 āyāt
Phase 04 · Ṭāʾif, al-Isrāʾ and the final Makkan years(c. 5–1 BH) — view in timelineAl-ḤāqqahThe Inevitable Reality
الحاقة
A Makkan surah named for one of the Qurʾān's names for the Day of Judgement — al-Ḥāqqah, the Reality that must inevitably come to pass. It opens with three staccato questions establishing the Day's certainty, recalls how Thamūd, ʿĀd, Fir'awn and the overturned cities were destroyed for denying similar warnings, describes the cosmic upheaval of the Hour, contrasts the joy of receiving one's record in the right hand with the anguish of receiving it in the left, and closes with one of the Qurʾān's strongest defences of its own authenticity: had the Prophet ﷺ fabricated any statement and attributed it to Allah, his life vein would have been cut.
Why it was revealed
Quraysh dismissed the resurrection as fantasy and, unable to explain the Qurʾān's eloquence, resorted to calling the Prophet ﷺ a poet or a soothsayer — the same charges answered elsewhere in the Makkan surahs. This surah responds by naming the Day plainly as 'the Reality', tracing its certainty through the fate of nations who denied it before, and ending with an unmistakable oath: the Qurʾān is the speech of a noble Messenger, and any fabrication against Allah would have been punished immediately and visibly.
Drawn fromIbn Kathīr on 69:38–43 (regarding Quraysh's search for a label for the Qurʾān); Ibn Kathīr on 69:40–42; Ibn Kathīr on 69:44–47; Ibn Kathīr on 69:6–8; Ibn Kathīr on 69:9–10; Ibn Kathīr, introduction to Sūrat al-Ḥāqqah
Ibn Kathīr records that this surah, along with other short, forceful Makkan sūrahs describing the resurrection in vivid terms, was part of what caused the elders of Quraysh — among them al-Walīd ibn al-Mughīrah — to struggle openly over how to categorise the Qurʾān, eventually settling, against their own consciences, on calling it sorcery, since they could find no honest label for speech unlike any poetry or soothsaying they knew.
Cited toIbn Kathīr, introduction to Sūrat al-Ḥāqqah; Ibn Kathīr on 69:38–43 (regarding Quraysh's search for a label for the Qurʾān)
In the Prophet's ﷺ life
Recalling Thamūd and ʿĀd's destruction
Thamūd was destroyed by an overpowering blast and ʿĀd by a furious, roaring wind lasting seven nights and eight days, left as evidence for those who would reflect.
Recalled in āyah 4, 5, 6, 7, 8
كَذَّبَتْ ثَمُودُ وَعَادٌۢ بِٱلْقَارِعَةِ
Thamūd and ʿĀd denied the Striking Calamity.
فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِٱلطَّاغِيَةِ
As for Thamūd, they were destroyed by the overpowering blast.
وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ
And as for ʿĀd, they were destroyed by a screeching, violent wind.
سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـٰنِيَةَ أَيَّامٍ حُسُومًا
Which He imposed upon them for seven nights and eight days in succession.
فَهَلْ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ
So do you see of them any remains?
Cited toIbn Kathīr on 69:6–8
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
Al-Ḥāqqah: the Inevitable Reality
The Reality! What is the Reality? And what can make you know what the Reality is?
Drawn fromAl-Saʿdī on 69:2; Ibn Kathīr on 69:1–3
ٱلْحَآقَّةُ
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The Inevitable Reality.
مَا ٱلْحَآقَّةُ
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What is the Inevitable Reality?
وَمَآ أَدْرَىٰكَ مَا ٱلْحَآقَّةُ
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And what can make you know what the Inevitable Reality is?
From the tafsīr
The threefold repetition and rhetorical questioning — naming it, questioning it, then intensifying the question — is a stylistic device used across the Qurʾān for matters of overwhelming magnitude, here signalling that the resurrection exceeds ordinary description.
Cited toIbn Kathīr on 69:1–3
'Al-Ḥāqqah' as a name for the Day is explained as deriving from the fact that everything promised about it — reward, punishment, reckoning — will undeniably come to pass (yataḥaqqaqu), unlike worldly promises which can fail.
Cited toAl-Saʿdī on 69:2
Key takeaways
- Repetition and rhetorical questions in the Qurʾān signal matters beyond ordinary human grasp.
Drawn fromAl-Saʿdī on 69:2; Ibn Kathīr on 69:1–3
- 'Al-Ḥāqqah' names the Day for its unavoidable certainty, not merely its severity.
Drawn fromAl-Saʿdī on 69:2; Ibn Kathīr on 69:1–3
- Even the Prophet ﷺ is addressed as not fully able to conceive its magnitude in ordinary terms.
Drawn fromAl-Saʿdī on 69:2; Ibn Kathīr on 69:1–3
Reflect
What would change in your daily choices if you treated the Hour with the certainty this surah insists on?
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Question 1 of 1
What does the name 'al-Ḥāqqah' emphasise about the Day of Judgement, per al-Saʿdī?
Thamūd's blast and ʿĀd's roaring wind
Thamūd and ʿĀd denied the Striking Calamity. As for Thamūd, they were destroyed by the overpowering blast; as for ʿĀd, they were destroyed by a furious, violently cold wind which He imposed upon them for seven nights and eight days in succession, so you could see the people therein fallen as if they were hollow trunks of palm trees. Do you see any remains of them?
Drawn fromAl-Qurṭubī on 69:8; Ibn Kathīr on 69:6–7
كَذَّبَتْ ثَمُودُ وَعَادٌۢ بِٱلْقَارِعَةِ
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Thamūd and ʿĀd denied the Striking Calamity.
فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِٱلطَّاغِيَةِ
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As for Thamūd, they were destroyed by the overpowering blast.
وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ
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And as for ʿĀd, they were destroyed by a screeching, violent wind.
سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـٰنِيَةَ أَيَّامٍ حُسُومًا
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Which He imposed upon them for seven nights and eight days in succession.
فَهَلْ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ
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So do you see of them any remains?
From the tafsīr
The precise duration — seven nights and eight days — is highlighted as showing the punishment was not a sudden single strike but a sustained, inescapable ordeal, intensifying the horror described.
Cited toIbn Kathīr on 69:6–7
The closing question 'do you see any remains of them?' invites the listener to verify the claim against visible ruins in Arabia itself, turning the warning into empirical, checkable history rather than mere rhetoric.
Cited toAl-Qurṭubī on 69:8
Key takeaways
- The punishment of ʿĀd lasted days, not an instant — a sustained, not momentary, ordeal.
Drawn fromAl-Qurṭubī on 69:8; Ibn Kathīr on 69:6–7
- The Qurʾān often invites verification against visible historical remains.
Drawn fromAl-Qurṭubī on 69:8; Ibn Kathīr on 69:6–7
- Complete disappearance of once-mighty nations is presented as a checkable fact, not myth.
Drawn fromAl-Qurṭubī on 69:8; Ibn Kathīr on 69:6–7
Reflect
Have you ever visited or read about ruins of a vanished civilisation and reflected on this warning?
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How long did the punishing wind afflict ʿĀd, per 69:7?
The trumpet, the crushed mountains, the split sky
Then when the trumpet is blown with one blast, and the earth and the mountains are lifted and crushed with one blow — then on that Day the Occurrence will occur, and the sky will split, for that Day it is infirm. And the angels are at its edges, and the Throne of your Lord is carried that Day by eight, above them. That Day you will be exhibited; not a secret among you will be concealed.
Drawn fromAl-Saʿdī on 69:18; Ibn Kathīr on 69:14
فَإِذَا نُفِخَ فِى ٱلصُّورِ نَفْخَةٌ وَٰحِدَةٌ
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Then when the trumpet is blown with one blast,
وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةً وَٰحِدَةً
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And the earth and the mountains are lifted and crushed with one blow,
فَيَوْمَئِذٍ وَقَعَتِ ٱلْوَاقِعَةُ
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Then on that Day the Occurrence will occur.
وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ
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And the sky will split, for that Day it is infirm.
وَٱلْمَلَكُ عَلَىٰٓ أَرْجَآئِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَـٰنِيَةٌ
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And the angels are at its edges, and the Throne of your Lord is carried that Day by eight.
يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ
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That Day you will be exhibited; not a secret among you will be concealed.
From the tafsīr
The mountains and earth being 'crushed with one blow' (dakkatan wāḥidatan) describes total pulverisation rather than mere shaking, closing off any thought of the earth's permanence.
Cited toIbn Kathīr on 69:14
'Not a secret among you will be concealed' is understood as referring to the full exposure of every hidden deed and intention on that Day, removing all pretence that concealment in this world guarantees safety later.
Cited toAl-Saʿdī on 69:18
Key takeaways
- The destruction of the earth and mountains is total pulverisation, not mere shaking.
Drawn fromAl-Saʿdī on 69:18; Ibn Kathīr on 69:14
- The Throne being carried by eight on that Day emphasises the scale of that Day's events.
Drawn fromAl-Saʿdī on 69:18; Ibn Kathīr on 69:14
- Every hidden matter will be exposed; concealment in this life is only temporary.
Drawn fromAl-Saʿdī on 69:18; Ibn Kathīr on 69:14
Reflect
What are you hiding today that this verse reminds you will eventually be exposed?
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What does 'not a secret among you will be concealed' (69:18) refer to, per al-Saʿdī?
The record in the right hand
As for the one who is given his record in his right hand, he will say, 'Here, read my record! Indeed, I was certain that I would meet my account.' So he will be in a pleasant life, in an elevated garden, its clusters of fruit near and easy to reach. Eat and drink in satisfaction for what you sent forth in the days past.
Drawn fromAl-Saʿdī on 69:24; Ibn Kathīr on 69:19–20
فَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ بِيَمِينِهِۦ فَيَقُولُ هَآؤُمُ ٱقْرَءُوا كِتَـٰبِيَهْ
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As for one who is given his record in his right hand, he will say, 'Here, read my record!'
إِنِّى ظَنَنتُ أَنِّى مُلَـٰقٍ حِسَابِيَهْ
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Indeed, I was certain that I would meet my account.
فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ
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So he will be in a pleasant life,
كُلُوا وَٱشْرَبُوا هَنِيٓـًٔۢا بِمَآ أَسْلَفْتُمْ فِى ٱلْأَيَّامِ ٱلْخَالِيَةِ
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Eat and drink in satisfaction for what you sent forth in the days past.
From the tafsīr
The believer's eagerness to display his own record — 'here, read my record!' — is explained as arising from certainty (yaqīn) held in the worldly life about the reckoning, which now becomes a source of joyful vindication rather than fear.
Cited toIbn Kathīr on 69:19–20
'For what you sent forth in the days past' ties the eternal reward directly and proportionately to deeds performed in the finite days of worldly life, underscoring how consequential ordinary days truly are.
Cited toAl-Saʿdī on 69:24
Key takeaways
- Certainty about the reckoning in this life becomes a source of joy, not fear, in the next.
Drawn fromAl-Saʿdī on 69:24; Ibn Kathīr on 69:19–20
- The believer is described as eager, even proud, to show his own record.
Drawn fromAl-Saʿdī on 69:24; Ibn Kathīr on 69:19–20
- Eternal reward is tied directly to what was 'sent forth' in the limited days of this world.
Drawn fromAl-Saʿdī on 69:24; Ibn Kathīr on 69:19–20
Reflect
If your record were read aloud today, would you want to show it, or hide it?
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Why does the person given his record in the right hand want others to read it, per Ibn Kathīr?
The record in the left hand
As for the one given his record in his left hand, he will say, 'Oh, I wish I had not been given my record and had not known what is my account. I wish my death had been the end of everything. My wealth has not availed me; my authority has left me.' [It will be said]: seize him and shackle him, then burn him in the Hellfire, then insert him into a chain whose length is seventy cubits, for he did not believe in Allah, the Most Great, nor did he encourage the feeding of the poor.
Drawn fromAl-Qurṭubī on 69:34; Ibn Kathīr on 69:25–27
وَأَمَّا مَنْ أُوتِىَ كِتَـٰبَهُۥ بِشِمَالِهِۦ فَيَقُولُ يَـٰلَيْتَنِى لَمْ أُوتَ كِتَـٰبِيَهْ
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But as for one given his record in his left hand, he will say, 'Oh, I wish I had not been given my record.'
يَـٰلَيْتَهَا كَانَتِ ٱلْقَاضِيَةَ
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I wish my death had been the [final] end.
مَآ أَغْنَىٰ عَنِّى مَالِيَهْ
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My wealth has not availed me.
خُذُوهُ فَغُلُّوهُ
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[It will be said], 'Seize him and shackle him.'
وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
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Nor did he encourage the feeding of the poor.
From the tafsīr
The despair expressed — wishing death had been final and total annihilation — represents the ultimate regret, since even the certainty of nonexistence would be preferable to the reality now faced.
Cited toIbn Kathīr on 69:25–27
Neglecting to encourage the feeding of the poor is paired with disbelief as a joint cause of punishment, showing that social negligence toward the vulnerable is treated as inseparable from theological failure, not a minor omission.
Cited toAl-Qurṭubī on 69:34
Key takeaways
- Ultimate despair is described as wishing nonexistence had been final, a measure of true regret.
Drawn fromAl-Qurṭubī on 69:34; Ibn Kathīr on 69:25–27
- Wealth and worldly authority are shown to be entirely powerless at that moment.
Drawn fromAl-Qurṭubī on 69:34; Ibn Kathīr on 69:25–27
- Neglecting the poor is named alongside disbelief itself as a cause of punishment.
Drawn fromAl-Qurṭubī on 69:34; Ibn Kathīr on 69:25–27
Reflect
Do you actively encourage feeding and caring for the poor, or only avoid actively harming them?
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Question 1 of 2
What does the wish 'I wish my death had been the end of everything' (69:27) reveal?
Question 2 of 2
What two failings are named together as causes of the left-hand recipient's punishment in 69:33–34?
Not a poet, not a soothsayer — the word of a noble Messenger
So I swear by what you see and what you do not see, indeed, it [the Qurʾān] is the word of a noble Messenger. It is not the word of a poet; little do you believe. Nor the word of a soothsayer; little do you remember. It is a revelation from the Lord of the worlds.
Drawn fromAl-Saʿdī on 69:43; Ibn Kathīr on 69:40–42
إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ
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Indeed, it is the word of a noble Messenger.
وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ
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It is not the word of a poet; little do you believe.
وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ
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Nor the word of a soothsayer; little do you remember.
From the tafsīr
The oath by 'what you see and what you do not see' encompasses the entirety of the visible and unseen creation as witness to the Qurʾān's true source, directly countering the labels of poetry and soothsaying that Quraysh circulated.
Cited toIbn Kathīr on 69:40–42
Attributing the Qurʾān explicitly to 'the Lord of the worlds' at the close of this defence removes any ambiguity about its origin, situating the entire argument of the surah on the authenticity of revelation.
Cited toAl-Saʿdī on 69:43
Key takeaways
- The Qurʾān is defended by an oath spanning the entire visible and unseen creation.
Drawn fromAl-Saʿdī on 69:43; Ibn Kathīr on 69:40–42
- Poetry and soothsaying are explicitly and separately ruled out as descriptions of the Qurʾān.
Drawn fromAl-Saʿdī on 69:43; Ibn Kathīr on 69:40–42
- The surah insists on a single, unambiguous source for the Qurʾān: the Lord of the worlds.
Drawn fromAl-Saʿdī on 69:43; Ibn Kathīr on 69:40–42
Reflect
What false labels do people place on truth today to avoid engaging with it honestly?
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Which two labels does 69:41–42 explicitly rule out for the Qurʾān?
Had he fabricated it, his life vein would be cut
And if he had fabricated about Us some sayings, We would have seized him by the right hand, then We would have cut off his life vein, and none of you could have withheld [Us] from him. And indeed, it is a reminder for the righteous. And indeed, We know that among you are deniers. And indeed, it will be a [source of] regret upon the disbelievers. And indeed, it is the truth of certainty. So exalt the name of your Lord, the Most Great.
Drawn fromAl-Saʿdī on 69:51; Ibn Kathīr on 69:44–47
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ ٱلْأَقَاوِيلِ
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And if he had fabricated about Us some sayings,
لَأَخَذْنَا مِنْهُ بِٱلْيَمِينِ
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We would have seized him by the right hand,
ثُمَّ لَقَطَعْنَا مِنْهُ ٱلْوَتِينَ
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Then We would have cut off his life vein.
وَإِنَّهُۥ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ
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And indeed, it is a reminder for the righteous.
وَإِنَّهُۥ لَحَقُّ ٱلْيَقِينِ
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And indeed, it is the truth of certainty.
فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
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So exalt the name of your Lord, the Most Great.
From the tafsīr
This is read as one of the strongest self-authenticating statements in the Qurʾān: had the Prophet ﷺ invented any part of it and attributed it falsely to Allah, immediate divine seizure and death would have followed, and no one could have prevented it — a guarantee impossible for a forger to survive over more than twenty years of revelation.
Cited toIbn Kathīr on 69:44–47
'The truth of certainty' (ḥaqq al-yaqīn) is named as the highest of three degrees of certainty in Islamic epistemology — knowledge by report, by observation, and by direct experience — closing the surah on the Qurʾān's own claim to the most complete certainty available.
Cited toAl-Saʿdī on 69:51
Key takeaways
- The surah stakes the Prophet's ﷺ life on the truthfulness of the revelation, a claim a forger could not have survived for decades.
Drawn fromAl-Saʿdī on 69:51; Ibn Kathīr on 69:44–47
- The Qurʾān is described as a reminder specifically 'for the righteous' who act on it.
Drawn fromAl-Saʿdī on 69:51; Ibn Kathīr on 69:44–47
- 'The truth of certainty' names the highest degree of certainty, closing the surah's argument decisively.
Drawn fromAl-Saʿdī on 69:51; Ibn Kathīr on 69:44–47
Reflect
How does knowing revelation carried this kind of divine guarantee affect your trust in the text you study?
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Question 1 of 2
What does 'ḥaqq al-yaqīn' (the truth of certainty) in 69:51 represent, per al-Saʿdī?
Question 2 of 2
What does 69:44–46 say would have happened had the Prophet ﷺ fabricated sayings and attributed them to Allah?
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Roots from this surah
Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.
ح ق ق
āyāt 1, 2, 3, 51truth, reality, certainty
- ٱلْحَآقَّةُthe Inevitable Reality
- حَقُّ ٱلْيَقِينِthe truth of certainty
ط غ ي
āyāt 5to transgress, overpower, exceed limits
- بِٱلطَّاغِيَةِthe overpowering blast
- طَاغُوتfalse deity/tyrant
ن ف خ
āyāt 13to blow
- نُفِخَit was blown
- نَفْخَةa blast/blowing
د ك ك
āyāt 14to crush, pulverise flat
- دُكَّتَاthe two were crushed
- دَكَّةa crushing
و ق ع
āyāt 15to fall, occur
- ٱلْوَاقِعَةُthe Occurrence
- وَقَعَتِit occurred
ي م ن
āyāt 19, 45right hand, right side
- بِيَمِينِهِۦin his right hand
- ٱلْيَمِينthe right hand
ش م ل
āyāt 25left hand, left side
- بِشِمَالِهِۦin his left hand
- ٱلشِّمَالthe left
ح س ب
āyāt 20reckoning, account
- حِسَابِيَهْmy account
- حِسَابreckoning
ش ع ر
āyāt 41poetry
- شَاعِرٍa poet
- شِعْرpoetry
ك ه ن
āyāt 42soothsaying
- كَاهِنٍa soothsayer
- كِهَانَةsoothsaying
و ت ن
āyāt 46the life vein, the aorta
- ٱلْوَتِينَthe life vein
ذ ك ر
āyāt 48to remember, reminder
- تَذْكِرَةٌa reminder
- ذِكْرremembrance
Carry this with you
- Al-Ḥāqqah names the Day of Judgement for its unavoidable certainty, established through repeated rhetorical emphasis.
- Thamūd, ʿĀd, Fir'awn and the overturned cities are presented as checkable historical proof of the consequences of denial.
- On that Day, the earth and mountains will be utterly pulverised, and every hidden matter will be exposed.
- Receiving one's record in the right hand brings joyful vindication of worldly certainty; in the left, ultimate despair.
- Neglecting to encourage feeding the poor is named alongside disbelief itself as a cause of punishment.
- The Qurʾān's authenticity is defended by the guarantee that fabrication would have brought the Prophet's ﷺ immediate, unstoppable end.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah Al-Ḥāqqah
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Tafsīr18
- Al-Qurṭubī on 69:34
- Al-Qurṭubī on 69:8
- Al-Saʿdī on 69:18
- Al-Saʿdī on 69:2
- Al-Saʿdī on 69:24
- Al-Saʿdī on 69:43
- Al-Saʿdī on 69:51
- Ibn Kathīr on 69:1–3
- Ibn Kathīr on 69:14
- Ibn Kathīr on 69:19–20
- Ibn Kathīr on 69:25–27
- Ibn Kathīr on 69:38–43 (regarding Quraysh's search for a label for the Qurʾān)
- Ibn Kathīr on 69:40–42
- Ibn Kathīr on 69:44–47
- Ibn Kathīr on 69:6–7
- Ibn Kathīr on 69:6–8
- Ibn Kathīr on 69:9–10
- Ibn Kathīr, introduction to Sūrat al-Ḥāqqah
Full exam — the whole surah, from memory
Every question from every theme, interleaved and reworded. Interleaving is what turns recognition into recall. Each answer updates your review schedule, your mistakes list and your mastery score for that theme.
Al-Ḥāqqah — full exam
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9 questions across 7 themes.
Al-Ḥāqqah · Thamūd's blast and ʿĀd's roaring wind
How long did the punishing wind afflict ʿĀd, per 69:7?
Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol