Al-Haaqqa
سورة الحاقةThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
ٱلْحَآقَّةُ 1
{ الحآقة } القيامة التي يحق فيها ما أنكر من البعث والحساب والجزاء، أو المظهرة لذلك.
The Reality, the Resurrection in which is realised [the truth of] all that was rejected in the way of the raising [from the graves], the reckoning and the requital, or [it means the Resurrection] which will manifest all of that.
مَا ٱلْحَآقَّةُ 2
{ ما الحآقة } تعظيم لشأنها، وهما مبتدأ وخبر، (خبر) الحاقة.
What is the Reality? (ma’l-hāqqa: [an interrogative] to emphasise its enormity; this is the subject as well as the predicate of [the previous] al-hāqqa, ‘the Reality’).
وَمَآ أَدْرَىٰكَ مَا ٱلْحَآقَّةُ 3
{ وما أدرك } أعلمك { ما الحاقة } زيادة تعظيم لشأنها. فما الأولى مبتدأ وما بعدها خبره، و ما الثانية وخبرها في محل المفعول الثاني لأدرى.
And how would you know what the Reality is? ([repeated as] an extra emphasis of its enormity; the first mā [of the previous verse] is the subject, the second one, its predicate; the second mā and its predicate also function as the second direct object of [the verb] ‘knowing’).
كَذَّبَتْ ثَمُودُ وَعَادٌۢ بِٱلْقَارِعَةِ 4
{ كذبت ثمود وعاد بالقارعة } القيامة لأنها تقرع القلوب بأهوالها.
Thamūd and ‘Ād denied the Clatterer, the Resurrection, because its terrors cause the hearts to clatter.
فَأَمَّا ثَمُودُ فَأُهْلِكُوا۟ بِٱلطَّاغِيَةِ 5
{ فأما ثمود فأهلكوا بالطاغية } بالصيحة المجاوزة للحد في الشدة.
As for Thamūd, they were destroyed by the [overwhelming] Roar, an excessively severe cry.
وَأَمَّا عَادٌ فَأُهْلِكُوا۟ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ 6
{ وأما عاد فأهلكوا بريح صرصر } شديدة الصوت { عاتية } قوية شديدة على عاد مع قوتهم وشدتهم.
And as for ‘Ād, they were destroyed by a deafening, intensely clamorous, violent wind, [that was] powerful and severe [in its assault] upon ‘Ād, despite their power and might.
سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـٰنِيَةَ أَيَّامٍ حُسُومًا فَتَرَى ٱلْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ 7
{ سخرها } أرسلها بالقهر { عليهم سبع ليال وثمنية أيام } أولها من صبح يوم الأربعاء لثمان بقين من شوال. وكانت في عجز الشتاء { حسوما } متتابعات، شبهت بتتابع فعل الحاسم في إعادة الكي على الداء كرة بعد أخرى حتى ينحسم. { فترى القوم فيها صرعى } مطروحين هالكين { كأنهم أعجاز } أصول { نخل خاوية } ساقطة فارغة.
He forced it upon them for seven nights and eight days, the first of which was the morning of Wednesday, eight days before the end of [the month of] Shawwāl, and this was at the height of winter, successively, one after the next (husūman: it [the action of the wind] is likened to the repeated actions of a hāsim, ‘one cauterizing a wound’, time and again until it [the blood] has been cut off, inhsama) so that you might have seen the people therein lying prostrate, lying dead on the ground, as if they were the hollow, collapsed, trunks of palm-trees.
فَهَلْ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ 8
{ فهل ترى لهم من باقية } صفة «نفس» مقدرة، أو التاء للمبالغة، أي باق؟ لا.
So do you see any remnant of them? (min bāqiyatin: this is either the adjectival qualification of an implicit nafs, ‘soul’, or the [final suffixed] tā’ is for hyperbole, in other words [understand it as fa-hal tarā lahum] min bāqin, ‘any one remaining?’ No!).
وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُۥ وَٱلْمُؤْتَفِكَـٰتُ بِٱلْخَاطِئَةِ 9
{ وجآء فرعون ومن قبله } أتباعه. وفي قراءة بفتح القاف وسكون الباء أي من تقدمه من الأمم الكافرة { والمؤتفكت } أي أهلها وهي قرى قوم لوط { بالخاطئة } بالفعلات ذات الخطأ.
And Pharaoh and those of his followers (man qibalahu: a variant reading has man qablahu, that is to say, those disbelieving communities who came before him) and the Deviant [cities], that is, their inhabitants — these being the cities of the people of Lot — brought iniquity, [they committed] deeds that were iniquitous.
فَعَصَوْا۟ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً 10
{ فعصوا رسول ربهم } أي لوطا وغيره { فأخذهم أخذة رابية } زائدة في الشدة على غيرها.
Then they disobeyed the messenger of their Lord, namely, Lot and others, so He seized them with a devastating blow, one surpassing others in its severity.
إِنَّا لَمَّا طَغَا ٱلْمَآءُ حَمَلْنَـٰكُمْ فِى ٱلْجَارِيَةِ 11
{ إنا لما طغا المآء } علا فوق كل شيء من الجبال وغيرها زمن الطوفان { حملنكم } يعني آباءكم إذ أنتم في أصلابهم { فى الجارية } السفينة التي عملها نوح ونجا هو ومن كان معه فيها وغرق الباقون.
Truly when the waters rose high, [when] they rose above all things including mountains and otherwise at the time of the Flood, We carried you, meaning, your forefathers, you being in their loins, in the sailing vessel, the ark which Noah built and by which he and those with him were saved while all the others drowned,
لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَٰعِيَةٌ 12
{ لنجعلها } أي هذه الفعلة وهي إنجاء المؤمنين وإهلاك الكافرين { لكم تذكرة } عظة { وتعيهآ } ولتحفظها { أذن وعية } حافظة لما تسمع.
so that We might make it, namely, this act, the saving of the believers and the destruction of the disbelievers, a reminder, a lesson, for you and that receptive ears, [ears] which remember what they hear, might remember it.