The Reality, The Inevitable — Verse 1

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.

The Realizing! What is the Realizing? What is the resurrection? That resurrection is real, and it is what will be. It is true, and it is what will happen. Everyone will reach what is suited for him and will receive the reward for the good and evil in his register. It is said that the resurrection is two, one today and one tomorrow. Today's is death, as has come in the report: “When someone dies, his resurrection arrives.” Whoever is certain of this res- urrection is always terrified and fearful of death. He is always burnt and melted in fear of this res- urrection. He keeps himself busy with the provisions of the road and the makings of that journey. The great ones of the religion have said that the Adamite is one of two: either like a beast held in a stable, or like a bird imprisoned in a cage. The poor wretch who is like a beast fears and trem- bles because of death. He knows that when the beast is taken out of the stable, it will be quickly slaughtered. The chevalier who is like a bird is constantly waiting for death, for the happiness and ease of the bird lies in the breaking of the cage. Thus that chevalier said, “When will I be released from this cage to make a nest in the divine garden?” [DS 371] As for tomorrow's resurrection, that is the resurrection when all the people from the first to the last will be gathered in that plain of awe, as the Exalted Lord says, “And We will muster them such that We leave none of them behind” [18:47]. It is a tremendous day, a difficult work, a limitless harshness. The portico of magnificence will be set up, the scales of justice hung, the narrow path of rightness pulled out, the paradises of beauty adorned, the hell of awesomeness stirred up. This is the day when the curtains will be lifted, the secrets made apparent, the crowns of levity thrown in the dust, the hats of folly taken off. Fancies will be cleared of water and dust, and the rewards of good and evil will be placed next to each other.

The Realizing! What is the Realizing? What is the resurrection? That resurrection is real, and it is what will be. It is true, and it is what will happen. Everyone will reach what is suited for him and will receive the reward for the good and evil in his register. It is said that the resurrection is two, one today and one tomorrow. Today's is death, as has come in the report: “When someone dies, his resurrection arrives.” Whoever is certain of this res- urrection is always terrified and fearful of death. He is always burnt and melted in fear of this res- urrection. He keeps himself busy with the provisions of the road and the makings of that journey. The great ones of the religion have said that the Adamite is one of two: either like a beast held in a stable, or like a bird imprisoned in a cage. The poor wretch who is like a beast fears and trem- bles because of death. He knows that when the beast is taken out of the stable, it will be quickly slaughtered. The chevalier who is like a bird is constantly waiting for death, for the happiness and ease of the bird lies in the breaking of the cage. Thus that chevalier said, “When will I be released from this cage to make a nest in the divine garden?” [DS 371] As for tomorrow's resurrection, that is the resurrection when all the people from the first to the last will be gathered in that plain of awe, as the Exalted Lord says, “And We will muster them such that We leave none of them behind” [18:47]. It is a tremendous day, a difficult work, a limitless harshness. The portico of magnificence will be set up, the scales of justice hung, the narrow path of rightness pulled out, the paradises of beauty adorned, the hell of awesomeness stirred up. This is the day when the curtains will be lifted, the secrets made apparent, the crowns of levity thrown in the dust, the hats of folly taken off. Fancies will be cleared of water and dust, and the rewards of good and evil will be placed next to each other.

The Realizing! What is the Realizing? What is the resurrection? That resurrection is real, and it is what will be. It is true, and it is what will happen. Everyone will reach what is suited for him and will receive the reward for the good and evil in his register. It is said that the resurrection is two, one today and one tomorrow. Today's is death, as has come in the report: “When someone dies, his resurrection arrives.” Whoever is certain of this res- urrection is always terrified and fearful of death. He is always burnt and melted in fear of this res- urrection. He keeps himself busy with the provisions of the road and the makings of that journey. The great ones of the religion have said that the Adamite is one of two: either like a beast held in a stable, or like a bird imprisoned in a cage. The poor wretch who is like a beast fears and trem- bles because of death. He knows that when the beast is taken out of the stable, it will be quickly slaughtered. The chevalier who is like a bird is constantly waiting for death, for the happiness and ease of the bird lies in the breaking of the cage. Thus that chevalier said, “When will I be released from this cage to make a nest in the divine garden?” [DS 371] As for tomorrow's resurrection, that is the resurrection when all the people from the first to the last will be gathered in that plain of awe, as the Exalted Lord says, “And We will muster them such that We leave none of them behind” [18:47]. It is a tremendous day, a difficult work, a limitless harshness. The portico of magnificence will be set up, the scales of justice hung, the narrow path of rightness pulled out, the paradises of beauty adorned, the hell of awesomeness stirred up. This is the day when the curtains will be lifted, the secrets made apparent, the crowns of levity thrown in the dust, the hats of folly taken off. Fancies will be cleared of water and dust, and the rewards of good and evil will be placed next to each other.

The Realizing! What is the Realizing? What is the resurrection? That resurrection is real, and it is what will be. It is true, and it is what will happen. Everyone will reach what is suited for him and will receive the reward for the good and evil in his register. It is said that the resurrection is two, one today and one tomorrow. Today's is death, as has come in the report: “When someone dies, his resurrection arrives.” Whoever is certain of this res- urrection is always terrified and fearful of death. He is always burnt and melted in fear of this res- urrection. He keeps himself busy with the provisions of the road and the makings of that journey. The great ones of the religion have said that the Adamite is one of two: either like a beast held in a stable, or like a bird imprisoned in a cage. The poor wretch who is like a beast fears and trem- bles because of death. He knows that when the beast is taken out of the stable, it will be quickly slaughtered. The chevalier who is like a bird is constantly waiting for death, for the happiness and ease of the bird lies in the breaking of the cage. Thus that chevalier said, “When will I be released from this cage to make a nest in the divine garden?” [DS 371] As for tomorrow's resurrection, that is the resurrection when all the people from the first to the last will be gathered in that plain of awe, as the Exalted Lord says, “And We will muster them such that We leave none of them behind” [18:47]. It is a tremendous day, a difficult work, a limitless harshness. The portico of magnificence will be set up, the scales of justice hung, the narrow path of rightness pulled out, the paradises of beauty adorned, the hell of awesomeness stirred up. This is the day when the curtains will be lifted, the secrets made apparent, the crowns of levity thrown in the dust, the hats of folly taken off. Fancies will be cleared of water and dust, and the rewards of good and evil will be placed next to each other.

The Realizing! What is the Realizing?What is the resurrection? That resurrection is real, and it is what will be. It is true, and it is what will happen. Everyone will reach what is suited for him and will receive the reward for the good and evil in his register.It is said that the resurrection is two, one today and one tomorrow. Today's is death, as has come in the report: �When someone dies, his resurrection arrives.� Whoever is certain of this res- urrection is always terrified and fearful of death. He is always burnt and melted in fear of this res- urrection. He keeps himself busy with the provisions of the road and the makings of that journey.The great ones of the religion have said that the Adamite is one of two: either like a beast held in a stable, or like a bird imprisoned in a cage. The poor wretch who is like a beast fears and trem- bles because of death. He knows that when the beast is taken out of the stable, it will be quickly slaughtered. The chevalier who is like a bird is constantly waiting for death, for the happiness and ease of the bird lies in the breaking of the cage. Thus that chevalier said,�When will I be released from this cageto make a nest in the divine garden?� [DS 371]As for tomorrow's resurrection, that is the resurrection when all the people from the first to the last will be gathered in that plain of awe, as the Exalted Lord says, �And We will muster them such that We leave none of them behind� [18:47]. It is a tremendous day, a difficult work, a limitless harshness. The portico of magnificence will be set up, the scales of justice hung, the narrow path of rightness pulled out, the paradises of beauty adorned, the hell of awesomeness stirred up. This is the day when the curtains will be lifted, the secrets made apparent, the crowns of levity thrown in the dust, the hats of folly taken off. Fancies will be cleared of water and dust, and the rewards of good and evil will be placed next to each other.

القيامة الواقعة حقًّا التي يتحقق فيها الوعد والوعيد، ما القيامة الواقعة حقًّا في صفتها وحالها؟ وأي شيء أدراك -أيها الرسول- وعَرَّفك حقيقة القيامة، وصَوَّر لك هولها وشدتها؟

روى أبو الزاهرية عن أبي هريرة قال: قال رسول الله صلي الله عليه وسلم: (من قرأ إحدى عشرة آية من سورة الحاقة أجير من فتنة الدجال. ومن قرأها كانت له نورا يوم القيامة من فوق رأسه إلى قدمه). "الحاقة" يريد القيامة; سميت بذلك لأن الأمور تحق فيها

كلمة " الحاقة " مأخوذة من حق الشئ إذا ثبت وجوده ثبوتا لا يحتمل الشك . . وهى من أسماء الساعة ، وسميت الساعة بهذا الاسم لأن الأمور تثبت فيها وتَحق ، خلافا لما كان يزعمه الكافرون من أنه لا بعث ولا حساب ولا جزاء .والهاء فيها يصح أن تكون هاء التأنيث ، فيكون لفظ " الحاقة " صفة لموصوف محذوف ، أى : الساعة الحاقة .ويصح أن تكون هاء مصدر ، بزنة فاعلة ، مثل الكاذبة للكذب والباقية للبقاء ، والطاغية للطغيان .وأصلها تاء المرة ، ولكنها لما أريد بها الصدر ، قطع النظر عن المرء ، وصار لفظ " الحاقة " بمعنى الحق الثابت الوقوع .

القول في تأويل قوله تعالى : الْحَاقَّةُ (1)يقول تعالى ذكره: الساعة ( الْحَاقَّةُ ) التي تحقّ فيها الأمور، ويجب فيها الجزاء على الأعمال ( مَا الْحَاقَّةُ ) يقول: أيّ الساعة الحاقة.وذُكر عن العرب أنها تقول: لما عرف الحاقة متى والحقة متى، وبالكسر بمعنى واحد في اللغات الثلاث، وتقول: وقد حقّ عليه الشيء إذا وجب، فهو يحقّ حقوقا.والحاقة الأولى مرفوعة بالثانية، لأن الثانية بمنـزلة الكناية عنها، كأنه عجب منها، فقال: ( الحاقة ): ما هي، كما يقال: زيد ما زيد.والحاقة الثانية مرفوعة بما، وما بمعنى أي، وما رفع بالحاقة الثانية، ومثله في القرآن وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ و الْقَارِعَةُ * مَا الْقَارِعَةُ ، فما في موضع رفع بالقارعة الثانية والأولى بجملة الكلام بعدها.وبنحو الذي قلنا في قوله: ( الْحَاقَّةُ ) قال أهل التأويل* ذكر من قال ذلك:حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: ( الْحَاقَّةُ ) قال: من أسماء يوم القيامة، عظمه الله، وحذّره عباده.حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن شريك، عن جابر، عن عكرِمة قال: ( الْحَاقَّةُ ) القيامة.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( الْحَاقَّةُ ) يعني: الساعة أحقت لكل عامل عمله.حدثني ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( الْحَاقَّةُ ) قال: أحقت لكلّ قوم أعمالهم.حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( الْحَاقَّةُ ) يعني القيامة.

مكية( الحاقة ) يعني القيامة سميت حاقة لأنها حقت فلا كاذبة لها . وقيل لأن فيها حواق الأمور وحقائقها ولأن فيها يحق الجزاء على الأعمال ، أي يجب يقال : حق عليه الشيء إذا وجب يحق [ حقوقا ] قال الله تعالى : " ولكن حقت كلمة العذاب على الكافرين " ( الزمر - 71 ) قال الكسائي : " الحاقة " يوم الحق .

الْحَاقَّةُ (1) { الحاقة } صيغة فاعِل من : حقّ الشِيء إذا ثبت وقوعه ، والهاء فيها لا تخلو عن أن تكون هاء تأنيث فتكون { الحاقة } وصفاً لموصوف مقدر مؤنث اللفظ ، أو أن تكون هاء مصدر على وزن فاعلة مثل الكاذبة للكذب ، والخاتمة للختم ، والباقية للبقاء والطاغية للطغيان ، والنافلة ، والخاطئة ، وأصلها تاء المرة ، ولكنها لما أريد المصدر قُطع النظر عن المرة مثل كثير من المصادر التي على وزن فَعْلة غير مراد به المرة مثل قولهم ضَربة لاَزِب . فالحاقة إذْن بمعنى الحق كما يقال «مِن حاقِّ كذا» ، أي من حقه .وعلى الوجهين فيجوز أن يكون المراد بالحاقّة المعنى الوصفي ، أي حادثة تحق أو حَقٌّ يحق .ويجوز أن يكون المراد بها لَقباً ليوم القيامة ، وروي ذلك عن ابن عباس وأصحابه وهو الذي درج عليه المفسرون فلقب بذلك «يوم القيامة» لأنه يوم محقق وقوعُه ، كما قال تعالى : { وتنذِر يوم الجمع لا ريب فيه } [ الشورى : 7 ] ، أو لأنه تحق فيه الحقوق ولا يضاع الجزاء عليها ، قال تعالى { ولا تُظلمون فتيلاً } [ النساء : 49 ] وقال : { فمن يعمل مثقال ذرّة خيراً يره ومن يعمل مثقال ذرة شراً يَره } [ الزلزلة : 78 ] .وإيثار هذه المادة وهذه الصيغة يسمح باندراج معان صالحة بهذا المقام فيكون ذلك من الإِيجاز البديع لتذهب نفوس السامعين كل مذهب ممكن من مذاهب الهول والتخويف بما يحق حلوله بهم .فيجوز أيضاً أن تكون { الحاقة } وصفاً لموصوف محذوف تقديره : الساعة الحاقة ، أو الواقعة الحاقة ، فيكون تهديداً بيوم أو وقعة يكون فيها عقاب شديد للمعرَّض بهم مثل يوم بدر أو وقعتِه وأن ذلك حق لا ريب في وقوعه؛ أو وصفاً للكلمة ، أي كلمة الله التي حقت على المشركين من أهل مكة ، قال تعالى : { كذلك حَقَّت كلمات ربّك على الذين كفروا أنهم أصحاب النار } [ غافر : 6 ] ، أو التي حقّت للنبيء صلى الله عليه وسلم أنه ينصره الله ، قال تعالى : { ولقد سبقت كلمتنا لعبادنا المرسلين إِنهم لهم المنصورون وإن جندنا لهم الغالبون فتولّ عنهم حتى حين } [ الصافات : 171174 ] .ويجوز أن تكون مصدراً بمعنى الحق ، فيصح أن يكون وصفاً ليوم القيامة بأنه حق كقوله تعالى : { واقترب الوعد الحق } [ الأنبياء : 97 ] ، أو وصفاً للقرآن كقوله : { إن هذا لهو القصص الحق } [ آل عمران : 62 ] ، أو أريد به الحق كله مما جاء به القرآن من الحق قال تعالى : { هذا كتابنا ينطق عليكم بالحق } [ الجاثية : 29 ] وقال : { إنا سمعنا كتاباً أنزل من بعد موسى مصدقاً لما بين يديه يهدي إلى الحق } [ الأحقاف : 30 ] .وافتتاح السورة بهذا اللفظ ترويع للمشركين .و { الحاقّة } مبتدأ و { مَا } مبتدأ ثان . و { الحاقّة } المذكورة ثانياً خبر المبتدأ الثاني والجملة من المبتدأ الثاني وخبره خبر المبتدأ الأول .و { ما } اسم استفهام مستعمل في التهويل والتعظيم كأنه قيل : أتدْري ما الحاقة؟ أي ما هي الحاقة ، أيْ شيءٌ عظيم الحاقّةُ .وإعادة اسم المبتدأ في الجملة الواقعة خبراً عنه تقوم مقام ضميره في ربط الجملة المخبر بها . وهو من الإِظهار في مقام الإِضمار لقصد ما في الاسم من التهويل . ونظيره في ذلك قوله تعالى : { وأصحابُ اليمين ما أصحابُ اليمين } [ الواقعة : 27 ] .وجملة { ومَا أدراك ما الحاقّة } يجوز أن تكون معترضة بين جملة { ما الحاقّة } وجملة { كذبت ثمود وعاد بالقارعة } [ الحاقة : 4 ] ، والواو اعتراضية .

{ الْحَاقَّةُ } من أسماء يوم القيامة، لأنها تحق وتنزل بالخلق، وتظهر فيها حقائق الأمور، ومخبآت الصدور، فعظم تعالى شأنها وفخمه، بما كرره من قوله: { الْحَاقَّةُ مَا الْحَاقَّةُ وَمَا أَدْرَاكَ مَا الْحَاقَّةُ } فإن لها شأنا عظيما وهولا جسيما، [ومن عظمتها أن الله أهلك الأمم المكذبة بها بالعذاب العاجل]

سورة الحاقةمكية في قول الجميع ، وهي إحدى وخمسون آية .روى أبو الزاهرية عن أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : من قرأ إحدى عشرة آية من سورة الحاقة أجير من فتنة الدجال . ومن قرأها كانت له نورا يوم القيامة من فوق رأسه إلى قدمه .بسم الله الرحمن الرحيمالحاقةيريد القيامة ; سميت بذلك لأن الأمور تحق فيها ; قاله الطبري . كأنه جعلها من باب " ليل نائم " . وقيل : سميت حاقة لأنها تكون من غير شك . وقيل : سميت بذلك لأنها أحقت لأقوام الجنة ، وأحقت لأقوام النار . وقيل : سميت بذلك لأن فيها يصير كل إنسان حقيقا بجزاء عمله . وقال الأزهري : يقال حاققته فحققته أحقه ; أي غالبته فغلبته . فالقيامة حاقة لأنها تحق كل محاق في دين الله بالباطل ; أي كل مخاصم . وفي الصحاح : وحاقه أي خاصمه وادعى كل واحد منهما الحق ; فإذا غلبه قيل حقه . ويقال للرجل إذا خاصم في صغار الأشياء : إنه لنزق الحقاق . ويقال : ماله فيه حق ولا حقاق ; أي خصومة . والتحاق التخاصم . والاحتقاق : الاختصام . والحاقة والحقة والحق ثلاث لغات بمعنى . وقال الكسائي والمؤرج : الحاقة يوم الحق . وتقول العرب : لما عرف الحقة مني هرب .

Some deny the Hereafter openly, while there are others who may not explicitly deny the Hereafter, but who in their heart of hearts attach importance solely to worldly affairs. That is why there is no difference between the way of life of these people and that of those who make open denials. In essence, these two groups are the same. In the eyes of God, both of them are rejecters of the Hereafter—one group rejecting it by word of mouth and the other doing so in practice. In accordance with the law of God, all such people are going to face destruction. In the days of the prophets, this destruction was made manifest in the present world, as for their successors it will become a reality in the Hereafter.

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 Judgment is variously referred to in the Qur'an, and in this Surah we encounter the following three names: الْحَاقَّةُ Al-Haqqah 'Imminent Happening', الْقَارِ‌عَةِ Al-Qari'ah 'Shocking Event' and الْوَاقِعَةُ -waqi` ah 'Happening'. The word الْحَاقَّةُ 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 Judgment in both senses of the word, because in the first sense the Day of Judgment itself is an established truth, and its occurrence is a certainty. And in the other sense the Day of Judgment will prove to the believers the reality of Paradise and to the unbelievers the reality of Hell. This name of the Day of Judgment 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 الْقَارِ‌عَةِ Al-Qari'ah, literally, means 'rumbling'. The Day of Judgment 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 الطَّاغِيَةِ 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 Judgment, 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.

And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (The Reality. What is the Reality): '(The Reality

The sure Reality!! What is the Reality?He said:Indeed, God, Exalted is He, has magnified the circumstances of the Day of Resurrection and the severity (shidda) of it by the inclusion of the letter Hāʾ in it [the word al-ḥāqqa]. Its meaning is: the Day when each person will encounter his good and bad deeds.ʿUmar b. Wāṣil said:Its meaning is that on that day each group (ṭāʾifa) will be given its just reward (yaḥiqqu) for its works.His words, Mighty and Majestic is He:

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Warning concerning the Greatness of the Day of Judgement Al-Haqqah is one of the names of the Day of Judgement, because during it the promise and the threat will inevitably occur. Due to this, Allah has declared the greatness of this matter. So He says, وَمَآ أَدْرَاكَ مَا الْحَاقَّةُ (And what will make you know what Al-Haqqah is) Mention of the Destruction of the Nations Then Allah mentions the destruction of the nations that denied the Resurrection. He says, فَأَمَّا ثَمُودُ فَأُهْلِكُواْ بِالطَّاغِيَةِ (As for Thamud, they were destroyed by the Taghiyah!) It is the cry which will silence them, and the quake that will silence them. Qatadah said similar to this when he said, "At-Taghiyah is the shout." Mujahid said, "At-Taghiyah means the sins." This was also said by Ar-Rabi` bin Anas and bin Zayd. They said that it means transgression. After mentioning this, Ibn Zayd recited the following Ayat as proof for his statement, كَذَّبَتْ ثَمُودُ بِطَغْوَاهَآ (Thamud denied through their transgression.) Then Allah says, وَأَمَّا عَادٌ فَأُهْلِكُواْ بِرِيحٍ صَرْصَرٍ (And as for `Ad, they were destroyed by a wind Sarsar) meaning, a cold wind. Qatadah, As-Suddi, Ar-Rabi` bin Anas and Ath-Thawri all said about, عَاتِيَةٍ (`Atiyah) "This means severe blowing of the wind." Qatadah said, "It blew fiercely upon them until it pierced their hearts." Ad-Dahhak said, صَرْصَرٍ (Sarsar) "This means cold, and عَاتِيَةٍ (`Atiyah) means, it blew fiercely upon them without any mercy or blessing." `Ali and others said, "It blew fiercely upon their stored harvest until it was brought out worthless." سَخَّرَهَا عَلَيْهِمْ (Which Allah imposed on them) meaning, He made it overpower them. سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً (for seven nights and eight days Husum,) Husum means, complete, successive and unfortunately evil. Ibn Mas`ud, Ibn `Abbas, Mujahid, `Ikrimah, Ath-Thawri and others all said, "Husum means in succession." It has been reported that `Ikrimah and Ar-Rabi` bin Khuthaym both said, "It means it was unfortunately evil upon them." This is similar to Allah's statement, فِى أَيَّامٍ نَّحِسَاتٍ (in days of calamity) (41: 16) It has been said that it is that which people now call A`jaz (apparently used to mean evil devastation). It seems as though the people took this term from Allah's statement, فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ (so that you could see the people lying toppled, as if they were A`jaz (trunks) of date palms, Khawiyah!) Ibn `Abbas said about, خَاوِيَةٍ (Khawiyah) "It means ruined." Others besides him said, "It means dilapidated." This means that the wind would cause one of them (palm tree) to hit the ground, and it will fall down dead on his head. Then his head would shatter and it would remain a lifeless corpse as if it were without branches, motionless. It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said, «نُصِرْتُ بِالصَّبَا وَأُهْلِكَتْ عَادٌ بِالدَّبُور» (I was helped by an easterly wind and the people of `Ad were destroyed by a westerly wind.) فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ (Do you see any remnants of them) meaning, `do you find any one of them left or anyone who even attributes himself to being from them' Rather they are all gone, right down to the last of them, and Allah did not make for them any successors. Then Allah says, وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُ (And Fir`awn and those before him committed (sin)) This has been recited with a Kasrah under the letter Qaf (in the word Qabalahu, as Qiblahu), which changes the meaning to those who were with him in his time, and they were his followers who were disbelieving Coptic people. Others recited it with a Fathah over the letter Qaf (as the word Qablahu), which means those nations before him who were similar to him. Concerning Allah's statement, وَالْمُؤْتَفِكَـتِ (the overthrown cities) those nations that rejected their Messengers. بِالْخَاطِئَةِ (committed Al-Khati'ah.) Al-Khati'ah means their rejection of what Allah revealed. Ar-Rabi` said, بِالْخَاطِئَةِ (committed Al-Khati'ah.) "This means disobedience." Mujahid said, "They committed errors." Thus, Allah says, فَعَصَوْاْ رَسُولَ رَبِّهِمْ (And they disobeyed their Lord's Messenger, ) meaning they were all of the same type, they all denied the Messenger of Allah ﷺ who was sent to them. As Allah says, كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ (Everyone of them denied the Messengers, so My threat took effect.) So whoever denies a Messenger, then verily, he denies all of the Messengers. This is as Allah says, كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ (The people of Nuh belied the Messengers) كَذَّبَتْ عَادٌ الْمُرْسَلِينَ (`Ad belied the Messengers.) كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ (Thamud belied the Messengers.) However, only one Messenger came to every nation. Thus, Allah says here, فَعَصَوْاْ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً (And they disobeyed their Lord's Messenger, so He seized them with a punishment that was Rabiyah.) Rabiyah means, great, severe and painful. Mujahid said, "Rabiyah means severe." As-Suddi said, "It means destructive." A Reminder about the Blessing of the Ship Then, Allah says, إِنَّا لَمَّا طَغَا الْمَآءُ (Verily, when the water rose beyond its limits,) meaning, it rose up over its shores by the leave of Allah and it overcame all that existed. Ibn `Abbas and others said, "The water rising beyond its boundary means it increased abundantly." This happened due to the supplication of Nuh against his people when they denied him, opposed him and worshipped other than Allah. Therefore, Allah answered his supplication and the people of the earth were covered with the flood except for those who were with Nuh in the ship. Thus, are humans all from the loins of Nuh and his progeny. For this reason Allah reminds humanity of His blessing, إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ (Verily, when the water rose beyond its limits, We carried you in the ship.) meaning, a ship running along upon the surface of the water. لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً (That We might make it an admonition for you) The pronoun "it" here refers to the species of the object (ships) due to the general meaning alluding to this. Thus, the meaning is, `We caused its type of creation (ships) to remain (in the earth) for you, so that you ride upon the currents of the water in the seas. ' This is as Allah says, وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَلِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ (and has appointed for you ships and cattle on which you ride; In order that you may mount on their backs, and then may remember the favor of your Lord when you mount thereon) (43:12,13) And Allah said, وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِى الْفُلْكِ الْمَشْحُونِ - وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And an Ayah for them is that We bore their offspring in the laden ship. And We have created for them of the like thereunto, on which they ride.) (36:41,42) Qatadah said, "Allah caused this ship to remain until the first people of this Ummah saw it." However, the first view (that it refers to all ships in general) is the most apparent. Allah continues saying, وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ (and that it might be retained by the retaining ears.) meaning, that a receptive ear may understand and reflect upon this bounty. Ibn `Abbas said, "This means an ear that is retentive and hearing." Qatadah said, أُذُنٌ وَعِيَةٌ (by the retaining ears.) means, "An ear that Allah gives intelligence, so it benefits by what it hears from Allah's Book." Ad-Dahhak said, وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ (and that it might be retained by the retaining ears.) (69:12) means, "An ear that hears it and retains it, meaning the person who has sound hearing, and correct intellect." And this is general concerning everyone who understands and retains.