The Inevitable Truth! What is the Inevitable Truth? Would that you knew what the Inevitable Truth is! (Verses 1-3)

Most of this surah is taken up with scenes, images and events of the resurrection. Indeed, the surah's very title al-Haqqah, or the Inevitable Truth resounds with the same. It is a name chosen for both its meaning and the sounds it delivers. Al-Hdqqah is something that falls due and then takes place, or it becomes inevitable and puts forward its judgement, or it manifests the truth. All these meanings are clear and decisive, fitting with the subject matter and drift of the surah. As we have already stated, the name chosen provides a powerful beat, one that is in harmony with the surah's meaning and which contributes to the intended atmosphere.

It prepares us for what is about to befall the unbelievers in this world and in the life to come.

The ambience throughout the surah is one of seriousness, firmness, awe and fear. In addition to what we have said in the Prologue, it imparts to us a feeling of Gods absolute power on the one hand and mans powerlessness on the other. It mentions how Gods power can firmly take man to task, in this world and in the next, should he deviate from the code of living God wants man to implement. It is the code Gods messengers outlined for people. This code is not laid down so that it can be ignored or abandoned; it is there to be respected and put into practice. Otherwise, Gods painful punishment may be meted out at any time.

The words used here, their very sound, meaning and construction contribute to this ambience. The surah starts with one Arabic word, al- Hdqqah, translated here as ‘the Inevitable Truth*. It is mentioned on its own as a subject that has no predicate. This is followed by a question that emphasizes the fact that the event referred to is extremely grave. This question is followed by the spreading of an air of mystery, so as to take the subject matter out of the area of man s knowledge, “ Would that you knew what the Inevitable Truth is!"(Verse 3) The surah, however, does not answer the question. Instead, it leaves us stirring at this awesome event about which we know nothing. Indeed, we cannot know anything about it because it is beyond our knowledge.

The surah begins with an account of the terrible fates met by different communities of unbelievers. They were all dealt with in a decisive and swift manner because the issue in question is very serious and does not allow denial. Those who persist with such denial cannot escape punishment:

The people of Thamud and (Ad denied the Striker. The Thamud were destroyed by an overwhelming event, while the (Ad were destroyed by a furiously howling wind, which He caused to rage upon them for seven nights and eight decisive days. You could see their people lying dead, like uprooted trunks of hollow palm trees. Can you see any trace of them now? (Verses 4-8)

Al-Qari'ah, or The Striker, is another name for Resurrection Day, complementing as it does al-Hdqqah, the Inevitable Truth. This means that in addition to its being true and inevitable, it also strikes like two solid objects hammering against each other. The Striker inflicts hearts with terror and delivers a crushing blow upon the universe. By its very sound, it strikes loudly, crushing everything and everyone around. Both the Thamud and the ‘Ad denied it, saying that it was untrue. Let us see then what the result of such denial was:

“ The Thamud were destroyed by an overwhelming event.” (Verse 5) As mentioned elsewhere in the Qur’an, the people of Thamud used to live in the area of al-Hijr to the north of Hijaz, close to todays Palestine.

They were destroyed by an event named elsewhere as a 'stunning blast'.

Here, the surah does not mention this blast but rather describes it as an 'overwhelming event', as this fits better with the atmosphere of catastrophe that characterizes the surah. Moreover, the note the Arabic word tdghiyah strikes is consistent with the verse endings in the present passage. This short single verse is enough to completely engulf the Thamud, leaving no trace of them.

The Thamud s fate was swift and sudden, a single blast overwhelming them all. By contrast, the surah gives us a detailed account of the ‘Ad’s fate, which was accomplished over seven nights and eight decisive days.

The ‘Ad were destroyed by a howling, extremely cold wind described here as sarsar. Whilst this carries strong connotations of such ‘ howling, this is still not enough. Its howling is clearly described as furious, and fits with the fact that the ‘Ad were arrogant and tyrannical in their dealings with others. They used to live at al-Ahqaf in southern Arabia, in the area between Yemen and Hadramawt. This howling wind, furious as it was,"He caused to rage upon them for seven nights and eight decisive days” (Verse 7) The surah gives the exact duration of this hurricane that hit for so long so as to draw an image of the scene after it was all over: “ You could see their people lying dead, like uprooted trunks of hollow palm trees'' (Verse 7) The image is detailed, pressed on our minds so that we can see its every detail. The people of the ‘Ad are dying dead everywhere, and they look dike uprooted tree trunks , but these trunks are 'hollow', eaten from inside and no longer able to stand upright. They are thrown on the ground, lifeless. The sad silence of death now reigns after the furiously howling hurricane. So, what is left of them? The answer is expressed in a question for which no one bothers to hear an answer: "Can you see any trace of them now?" (Verse 8)

All such devastation and catastrophe seems, however, to be exceedingly small when compared to the horrors of the Striker, the Inevitable Truth, which those unbelievers deny, even though they have seen what befell earlier communities that denied it. These fates, terrible catastrophes in their own right, are of a limited nature compared to the absolute calamity that the Striker brings about on the day to be witnessed by all. Having thus introduced this horror in general terms, the surah now portrays its details:

When the trumpet is sounded a single time, and the earth and mountains are lifted up and with one mighty crash are flattened, that which is certain to happen will on that day have come to pass. The sky will be rent asunder, for, it will have become frail on that day. The angels will stand on all its sides and, on that day, eight of them will bear aloft the Throne of your Lord. (Verses 13-17)

We believe that there will be a single sounding of the trumpet and that this will be followed by these events. We do not know any details, however, because these events belong to a world about which we have no information except these texts. We have no other source to refer to. Moreover, no further details can add to the significance of these statements. To try to learn such details is a useless exercise which we are instructed not to resort to. When the trumpet is sounded once, a huge movement will take place: “the earth and mountains are lifted up and with one mighty crash are flattened? (Verse 14) The image of the earth and the mountains being lifted high and thrown so that they are crushed and levelled is absolutely terrifying. We walk over the earth in peace and reassurance, feeling that it is firm in its position. We look at the mountains and feel how stable and firmly placed they are. Yet both are lifted and sent crashing, as if they were a ball in a child’s hand. How small man must feel, and how small is his world, compared with such great power.

What happens when all this takes place? It is the very thing the surah is speaking about: “that which is certain to happen will on that day have come to pass? (Verse 15) What is certain is the Day of Resurrection, which is called by many names such as al-Hdqqah, or the Inevitable Truth, al-Qdri'ah, or the Striker, al-Wdqilah, or the Happening, as if the certainty of its happening is part of its very nature. Using this last name here is deliberate, intended to give a particular impression countering all doubt and denial. Yet this is not all. The skies will also be seriously affected: “ The sky will be rent asunder, for, it will have become frail on that day? (Verse 16) We do not know for certain to what the term ‘the sky refers to here, but this statement and similar ones referring to celestial events on that great day speak of a collapse of the order that keeps the universe functioning according to an accurate and fascinating plan. Once this perfect order collapses, all its different parts will be in chaos.

It is mere coincidence that astronomers are now predicting that something of this nature will take place bringing about an end to the world. Their predictions are based on scientific observations and the little they have come to know of the nature of the universe. We, for our part, almost witness these scenes as they unfold before us through the Quranic texts informing us of things that are absolutely certain because they come from God, the Creator who knows what He has created. We almost see the earth being lifted high, with its mountains that are massive by our measure, but infinitely small when compared to the universe. We see them all sent crashing, being levelled. We see the sky torn apart, frail, while the planets are scattered everywhere. We see all this through the Qur’an as it draws its images and plants them before our eyes.

The surah now presents two images, one of the winners and one of the losers. This is again done as though it is happening at this very instant:

He who is given his record in his right hand will say, ‘Come you all! Read this my record. I certainly knew that one day I would have to face my account. 9 He will be in a happy state of life, in a lofty garden, with its fruits within easy reach. (Eat and drink to your heart's content as a reward for what you have done in days gone by' (Verses 19-24)

Taking ones record with one’s right or left hand, or behind one’s back may be a statement expressing a material fact, or it may be an idiomatic expression, following standard rules of Arabic as it refers to the good direction as the right and the evil one as the left or the back. Whichever may be the case, the meaning remains the same. It merits no argument as any such argument spoils the effect of what takes place on this awesome day. What we see here is a person who is given his record and realizes that he has won. The hardship of the day is gone, and he moves along, overjoyed, among the great multitude. His happiness overflows and he calls to all people, saying: “Come you all! Read this my record” (Verse 19) In his overwhelming delight, he says that he never thought that he would be spared. He expected to have to account for his deeds, and that means suffering. As one hadlth states, ‘A’ishah quotes the Prophet as saying: “Whoever is held to account will be tormented.” She then asked the Prophet: “How come, when God says: 'He who is given his record in his right hand will in time have a lenient reckoning and return rejoicing to his people!” (84: 7-9) He said: “This merely speaks of presentation.

Whoever is questioned about his deeds on the Day of Judgement will indeed be in ruin.” [Related by al-Bukhari, Muslim, Abu Dawud and al-Tirmidhi.J Another report on the authority of Abu ‘Uthman states: “A believer is given his record in his right hand where God gives him shelter. He reads first his bad deeds. Every time he reads such a negative item, his colour changes, then he begins to read his good deeds and his face regains its colour. He looks around and finds that his bad deeds have been replaced by good ones. It is at this point that such a person calls out to all people to come and read his record.” It is reported on the authority of ‘Abdullah ibn Hanzalah, a Companion of the Prophet who was a martyr in the Battle of Uhud:

“God stops His servant on the Day of Judgement and shows him his evil deeds written on the back of his record. He asks him: ‘Have you done this?’ He confirms that he did. God says to him: ‘I did not make it public during your life, and today I am forgiving you these.’ He is then given his record of good deeds in his right hand. As for the unbelievers and the hypocrites, it is concerning these that “ witnesses shall say: 'These are they who lied against their Lord.’ Gods curse is on the wrongdoers.” () The details of blessings made ready for such people are then announced before all. The account given here of these blessings includes some aspects of material comfort. This suited the state of those addressed by the Qur’an at the time. They were still newcomers to Islam; it had not yet given its distinctive hue to their feelings, nor had they had the chance to appreciate luxuries higher than any material comfort: "He will be in a happy state of life, in a lofty garden, with its fruits within easy reach. 'Eat and drink to your hearts on tent as a reward for what you have done in days gone by. (Verses 21-24)

But he who is given his record in his left hand will say, 'Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me! Nothing has my wealth availed me. I am now bereft of all my power.9 'Lay hold of him and shackle him, and bum him in the fire of hell, and then fasten him in a chain seventy cubits long.9 He did not believe in God Almighty, and he never encouraged feeding the needy. So, no friend has he here today, nor any food except the filth that none other than the sinners eat. (Verses 25-37)

"But he who is given his record in his left hand” and knows that his bad deeds are reckoned against him realizes that his fate is one of suffering.

He stands among this great multitude full of sorrow, broken. He will say: " Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me! Nothing has my wealth availed me. I am now bereft of all my power.” (Verses 25-29)

Long is his lamentation, miserable his tone and desperate his words.

The surah presents his reaction at length and the listener almost feels his endless lamentation. This is another aspect of the Quranic style: some situations are described at length while others are given a quick and short presentation, depending on the effect the Quran wants to impart. In this case, the surah wants to bring this image of lamentation alive before us, so that we feel it thoroughly. Therefore, it harps long on its details. We see this miserable person wishing he had never witnessed this gathering, never been given his record, and knowing nothing of his account. He would have loved for the Striker to have spelt his absolute end, removing him from all existence. He bemoans that nothing of what he used to rate highly or treasure appears to be of any use or value: “Nothing has my wealth availed me. I am now bereft of all my power” (Verses 28-29) The ending of these very short verses, with a strongly aspirated ‘//preceded by a y/sound that comes after a long 'a\ adds to the tone of sorrow and grief. It is all part of the very clear ambience the surah generates.

This long, sorrowful lamentation is only interrupted by a decisive order given from on high:

Lay hold of him and shackle him, and burn him in the fire of hell, and then fasten him in a chain seventy cubits long. (Verses 30-32)

A command is given by God Almighty, and everyone in the universe moves against this miserable creature. Those to whom the command is issued will move swiftly from all corners. A hadith related by Ibn Abi Hatim states: “When God says, 'lay hold of him,9 seventy thousand angels swiftly take him. Each one of these angels can, in one gesture, cast seventy thousand creatures into hell.” “And shackle him” The first angel to so hold him will immediately put the shackles around him. “And burn him in the fire of hell” (Verse 31)

We almost hear the sound of the fire as it burns such people. “And then fasten him in a chain seventy cubits long.” (Verse 32) One cubit of this chain is enough, but the impression intended here is one of elongation and the mention of 'seventy cubits gives us this sense of perpetuity.

The surah now makes a categorical statement defining the nature of the Qur’an recited by God’s noble Messenger, but received by the Arabs with derision and ridicule:

I need not swear by what you can see and what you cannot see: this [Quran] is the word of a noble Messenger, not the word of a poet - how little you believe! Nor the word of a soothsayer - how little you reflect! This [Qur'an] is a revelation from the Lord of all the worlds.

(Verses 38-43)

The statement is very clear, definite and certain. Hence, it requires no oath to prove it or to confirm its source. It comes from the truth.

It requires no further confirmation. ‘7 need not swear by what you can see and what you cannot see.” (Verses 38-39) This is an expression that imparts a sense of greatness to both the visible world and the world beyond. Needless to say, the universe is far greater than what people can say, and indeed what they can imagine. Indeed, all that humans can see and imagine is what they need to fulfil their role of building the earth, as God has willed placing them in charge of it. Within the great universe, their planet, the earth, is no more than a barely visible particle. Humans cannot go beyond what they are allowed to see and comprehend of this vast universe, its laws and secrets.

“I need not swear by what you can see and what you cannot see.” Such a statement tells us that beyond the reach of our faculties of perception there are worlds and secrets of which we know nothing. It thus broadens our vision of the universe and the truth. The universe is not confined to what we can see or comprehend with our limited faculties. After all, our task on earth is to build human life on it, and we have only been given what we need to fulfil this task. Yet when we appreciate this truth of our limited ability, and that there is a greater world beyond what we see, we can elevate ourselves above our needs and reach out to that source of perfect knowledge.

Those who confine themselves within what their senses can reach, using only their available tools, are wretched. They are imprisoned within a world that remains narrow despite its vastness. It is especially narrow when compared to the great universe. During different periods of history, some people, few or great in number, have been willing to imprison themselves, by their own hands, within the limits of their senses and what they see in the present world. They closed the windows of true light and knowledge that come from being in touch with the essential truth through faith. Some have gone even further and have sought to close these windows to all people. They did so in the name of jahiliyyah at one time, and in the name of secularism at another. Both are types of imprisonment that bring endless misery, because they both involve isolation from the great sources of light and knowledge.

During the present century,2 science has begun to rid itself of the fetters with which it shackled itself over the previous two centuries.

As the surah draws to its conclusion, it issues a terrifying threat to anyone who fabricates something about the very serious matter of faith. The threat is issued so as to affirm the only possible scenario of the Prophet being very truthful and honest in delivering the message entrusted to him. The proof is that God has not punished him severely as He would have done so had the Prophet been anything other than that:

Had he attributed some fabrications to Us, We would indeed have seized him by the right hand and cut off his life-vein, and none of you could have saved him. (Verses 44-47)

The import of these verses is confirmation that Muhammad (peace be upon him) only told them the truth. Had he invented something other than what was revealed to him from on high, God would have killed him in the way the verses describe. Since this did not take place, the inevitable conclusion is that he was truthful.

Yet this confirmation is given in a scene that goes much further than the actual statement, adding some fearsome connotations, action and life. We see here the violent, scary action of someone being seized by the right hand and his life-vein being cut. It makes a clear impression of God’s limitless power and mankind’s utter weakness in comparison.

It adds a suggestion that this question of faith is so serious that it allows no complacency or leniency towards anyone, not even Muhammad in his close relation with God. Furthermore, these verses carry a strong beat, spreading an air of fear and submission to God.

The surah concludes with a statement of the true nature of the Qur’an:

This [Quran] is indeed a reminder to the God-fearing. We well know that among you are some who deny its truth. Yet it will be a cause of bitter regret for the unbelievers. It is indeed truth absolute. (Verses 48-51)

This Qur’an reminds God-fearing hearts and they remember. The truth the Qur’an states is ingrained in people’s hearts, but the reminder brings it to the fore in the minds of those who are God-fearing. Others continue to be preoccupied, unaware, and as such they benefit nothing by the reminder that this book, the Qur’an, provides. It is a fact that the God-fearing find in the Qur’an life, light, knowledge and remembrance, but none of these is experienced by other people.

“ We well know that among you are some who deny its truth.” (Verse 49)

Yet this is of no consequence, and it alters nothing of the reality. Those who reject the truth are of no importance whatsoever. “ Yet it will be a cause of bitter regret for the unbelievers” (Verse 50) It elevates the status of the believers and brings down the unbelievers. It establishes the truth and undermines the falsehood to which the unbelievers cling. Moreover, it provides the argument against them when they face the reckoning on the Day of Judgement. They will lament their fate to which their rejection of the truth of the Qur’an has led them. Thus, it is a source of bitter regret for all unbelievers in this life and in the life to come.