Part 1 – The Reality of Time and the Day of Judgement
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Surah Al-Ḥāqqah – The Inevitable Hour
Surah Al-Ḥāqqah reminds us of the Day of Judgement, also known as The Inevitable Hour. This is a key topic that the Quran frequently refers to. The most important thing to remember is the reality of this universe. All things we do and say are bound by time and space, which is why we use past tense, present tense, and future tense to describe events. In Arabic, there is a common word for both time and space: Aẓ-Ẓarf (الظَّرفُ). For time, Arabs use Az-Zamān (الزَّمَانُ), and for space, Al-Makān (المَكَانُ). We cannot free ourselves from time, and we cannot leave space. Although it is possible to change our location from one place to another, but we cannot escape time. Time is like a rock thrown from a mountain; it will keep moving constantly until it settles on the ground. Similarly, human beings are constantly thrown, and no one can stop them. We continue moving even in our sleep and do not have the capacity to hold ourselves. Our settlement will only occur on the Day of Judgement. Thus, every moment of our lives is passing by, and it’s not real. We might conquer the world or become the Alexander of our time, but we cannot control time no matter what. That’s why the Quran says that people will be asked how long they stayed in the world. Some will say a day or part of a day, while others, who are more perceptive, will say, “We remained for a little while.” When we look back at our lives, we realise how quickly the past has gone—our childhood, our earlier moments—and we cannot go back or change anything. That’s why Allah (SWT) wants to remind us how quickly time is passing and how we are approaching reality.
The Quranic Approach to Reminding People
Since we are approaching reality and people need to be reminded, what are the Quranic ways to remind people of this inevitable reality?
اُدۡعُ اِلٰى سَبِيۡلِ رَبِّكَ بِالۡحِكۡمَةِ وَالۡمَوۡعِظَةِ الۡحَسَنَةِ وَجَادِلۡهُمۡ بِالَّتِىۡ هِىَ اَحۡسَنُ
“Invite ˹all˺ to the Way of your Lord with wisdom and kind advice, and only debate with them in the best manner.”
Thus, there are two Quranic methods to call people to Allah:
1. Al-Ḥikmah (Wisdom)
2. Al-Maw`iẓah al-Hasanah (Good Counsel)
Ḥikmah: Is to remind people of their fitrah using reasoning. Ḥikmah = Fiṭrah + Aqal (Nature + Reason)
This method is the most effective way to guide people to their Lord. Ḥikmah is the most powerful tool Allah has given us, and reasoning supports it.
Examples of Ḥikmah
Imagine two brothers fighting. A philosopher might analyse their conflict and its consequences, but that alone won’t help. In contrast, a wise person might come to them and simply say, “You’re brothers and fighting?” By invoking the term “brothers,” they appeal to a deeper–natural fitrah–an inherent sense of unity, which can stop the conflict.
Another example is from the story of Musa (AS) when he went to Mount Tur and left Bani Israel under the care of his brother Haroon (AS) while he went to meet his Lord. Allah asked Musa (AS) why he had left the people and not led them himself? Musa (AS) replied, “I hastened to meet You so that You would be pleased,” showing his eagerness to please his Lord. Allah revealed that Musa (AS) was unaware of the test that had befallen the people in his absence—they had begun worshipping a calf made by Samri. In his anger, Musa (AS) threw down the divine commandments and expressed frustration towards his brother. Musa’s strength and authority made Haroon (AS) fearful, leaving him in a difficult position. Haroon (AS), recognising that Musa’s anger was for the sake of Allah, chose not to invoke Allah’s name but instead used wisdom. He said, “O son of my mother,” which helped calm Musa (AS). By using the term “mother” rather than “brother,” Haroon (AS) invoked a deeper sense of mercy and familial connection.
Al-Maw`iẓah al-Hasanah (Good Counsel)
The second method of calling people to Allah is through Al-Maw`iẓah al-Hasanah, which means good counsel. This approach involves reminding people of the consequences of their actions. Some individuals respond well to Ḥikmah alone. However, others need reminders about the outcomes of their actions to be persuaded. If you act righteously, a good reward awaits you; if you act poorly, punishment is the result. Consequences are inevitable; while actions can be changed, their consequences cannot.
Debating with the Best Manner
Then Allah advises, “And argue with them in the best manner.” In arguments, refrain from engaging unless you have something constructive to contribute. For instance, when the king questioned Ibrahim (AS) about his Lord and Ibrahim (AS) responded, “My Lord is the one who gives life and death,” the king claimed, “I also give life and death.” Recognising that further argument would be unproductive, Ibrahim (AS) redirected the conversation to a different aspect of creation. He asked, “My Lord brings the sun from the east. Can you bring it from the west?” The king was utterly defeated. This shift to a compelling argument demonstrates how to engage in discussions effectively.
When calling people to Allah, focus on conveying your message clearly rather than getting caught up in arguments. Avoid engaging in debates like Ibrahim (AS) did; instead, stick to your point and present your message straightforwardly. Engage in discussions only if you have something new and constructive to add that can help resolve the issue. Debate for the sake of dawah is often unproductive and un-Islamic. Winning a debate does not necessarily mean you are right; it simply indicates that you may be more skilled in argumentation than the other person.
The Reality of Life and the Day of Judgement
Among the Maw`iẓah Hasanah is presenting people with the reality of life. The truth is that life and death are inevitable and unchangeable. Allah reminds us of this reality to awaken us from our illusions. You might achieve great things or gain significant power, but ultimately, you will face death and the Day of Judgement. Allah wants us to wake up from our dreams and come back to reality. We are all moving toward this inevitable reality; we cannot escape it, only approach it. The Quran teaches that death is not something we can avoid but something we are steadily approaching. Death and the Day of Judgement are undeniable truths. This is why one of the names of the Day of Judgement is Al-Ḥāqqah, meaning “the Truth” or “the Reality.”
Facing the Inevitable
Al-Ḥāqqah, or As-Sāʻatu Al-Ḥāqqah (the Real Hour), signifies the ultimate truth that everyone will face, and no one will be able to deny it. Consider, for instance, a scenario where your son is preparing for exams. Instead of studying, he spends his time on his mobile phone, WhatsApp, and social media. If you warn him that he will fail if he doesn’t study, you base this on an understanding of the unseen— you haven’t seen his failure yet, but you know it is a likely outcome of his actions. Similarly, believers have faith in the unseen. We envision future events and make plans based on this unseen future.
Allah has granted believers the ability to use their intellect and trust in the unseen. He does not intend for us to discover new realities; rather, He wants us to remember the reality we already know. We are in a state of constant motion through time, and constantly moving until we stop on the Day of Judgement. While thinking and contemplation are valuable in this world, they will not benefit us in the Hereafter. When the final reality arrives, there will be no time for thinking.
Actions of Wise and Foolish
Wise people think and act in this world, while foolish individuals act and later regret their actions, saying, “I shouldn’t have done that.”
Wise individuals understand that they are moving towards the ultimate reality and hold themselves accountable for their actions. In contrast, the Quran describes foolish people as those who waste their time enjoying this life and indulging in its pleasures, believing that there is no other life beyond this one. When the Day of Judgement arrives, these individuals will plead, “O Lord, return us to life; we would ˹surely˺ be of the believers.” Allah responds with “Kallā“—never will that be granted. They had ample time to reflect and chose to waste it.
There’s a story about a pious person who, upon being visited at his home, was asked why his house had nothing notable. Is he moving somewhere, leaving this house? He responded, “I am not leaving; I am being pushed to leave. Every day, I am being moved closer to the end, and I cannot return.” This illustrates a profound truth: people often celebrate birthdays as achievements, but in reality, they are merely marking the passage of time that brings them closer to death and the inevitable reality. The true achievement is not in celebrating another year but in reflecting on how to prepare for the inevitable moment when you must face the consequences of your actions. Everyone will eventually reach the age you are now or surpass it, but no one can go back in time. So, what is there to truly celebrate? The reality of death and the outcomes of your actions are certain, and it is wise to reflect on how to confront the inevitable Hour.
Conclusion
Allah refers to this inevitable reality as Al-Ḥāqqah–the inevitable truth that all lives will confront. This is the inevitable moment that no one can change, where all truths will be revealed. At that time, we will face the consequences of our actions: either Hellfire or Paradise, depending on how we lived our life. The Quran serves as a guide to teach and remind us of these truths. It urges us to learn, take our responsibilities seriously, and work hard in this life so we can enjoy the Hereafter. Although it might be difficult to confront this reality, we must push ourselves to think seriously and make an effort. May Allah SWT guide us all. Ameen
“Verily, we belong to Allah, and to Him, we shall return.“
References
Based on Shaykh Akram Nadwi’s Quranic Exegesis series.
Islam is perfect, and any mistakes are solely mine. I take responsibility for my mistakes and seek your pardon for any errors I may have made. And Allah Knows Best!
