يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ

On that day Allah will pay them in full their due recompense, and they shall know that Allah is the manifest reality.

EXEGESIS

Yuwaffī (pay) means to pay something completely and in full.[1]

Dīnahum al-ḥaqq (due recompense): ḥaqq means truth and reality. Dīn in turn has a wide array of meanings associated with its root, which relate to humility and submission to certain rules and systems. Based on this it can be used for things like religion, a way of life, and also for things like recompense and accounting, debts, and so on.[2] In this verse, dīn may mean recompense (jazāʾ), like in the verse, Master of the Day of Retribution (1:4). In other words, God will give them their due recompense in full, just as they deserve. Tabatabai also considers it possible that this verse is not continuing from what was said previously, in which case dīnahum al-ḥaqq could mean what he describes as sunnat al-ḥayāt, which is referring to dīn as a way of life, similar to what could be meant in the verse, Those who took their religion for diversion and play (7:51). In other words, on that day the reality of each person’s lifestyle will catch up to them.[3]

Al-ḥaqq al-mubīn (manifest reality): mubīn means that which is clear and obvious. The statement is said to mean different things, such as:

1. Dhū al-ḥaqq al-bayyin, that is the one whose righteousness and justice is apparent and clear to all, who does no injustice or wrong in His kingdom.[4]
2. Ḥaqq, meaning the one who exists by necessity, and mubīn whose reality is apparent and clear.[5]
3. Ḥaqq, meaning the one who is true in His essence and His attributes and actions, and mubīn the one who clarifies and manifests that which is hidden in the innermost of all souls.[6]

None of these are contradictory, and we may safely say any of them can be included in the scope of the statement.

EXPOSITION

The previous verse spoke of those who are in denial of their own actions and the futility of their way of life, and this verse informs us that even such individuals will not be able to deny the sovereignty of God on the Day of Judgement. Much like Iblis, when he sinned and refused to prostrate, he denied any wrongdoing on his own part and openly and directly declared his rebellion to God, yet could not deny His lordship and power over all.

On that day Allah will pay them in full their due recompense: they will see on that day the final manifestation and true outcome of their actions and the path they had chosen for their life. This verse resonates strongly with the main theme of the surah. While God’s command is clear and manifest already in this world, people may choose to deny it and refuse to submit, but when the hour unfolds, no one can refuse submission to God. However, those who had willingly submitted and entered into servitude of God will be felicitous, whereas those who refused will suffer the consequences of being unable to receive His mercy. Significantly, the verse uses the word dīn for recompense, which calls to mind religion and way of life as well. It suggests that the way of life and religion that one followed in this world is what manifests and thus determines one’s position on the Day of Judgement.

And they shall know: a knowledge that is true certainty, leaving no room for doubt.[7]

It has been said that knowing in this verse does not mean coming to know something that was previously unknown, but rather to pay attention once again to something regarding which one was heedless. This is because God is the manifest reality, who is known by necessity, therefore one cannot be unaware of Him, but rather one can be heedless of Him. That is why on the Day of Judgement they shall know Him once again, since those things which cause one to be heedless in this world will have been removed, as per the verse, You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today (50:22).[8] Of course to know God then and to know God in this world are two very different realities.

That Allah is the manifest reality: they will necessarily know God that day.[9] In this world one can doubt or deny the existence of God, but on the Day of Judgement that will not be possible, and everyone will understand with utmost certainty that God is the one who is all-powerful and in control of all affairs. Yes, the power of denial can be extremely strong in some, in ways which can leave others in disbelief as to how they can deny what is apparent and obvious. When such individuals witness the clear signs and miracles of God in this world, they will continue to deny; Indeed you wonder, while they engage in ridicule, and [even] when admonished do not take admonition, and when they see a sign they make it an object of ridicule, and say: ‘This is nothing but plain magic!’ (37:12-15). However, on that day such denial is no longer possible. As is related in Duʿāʾ al-Jawshan, God is the one ‘whose kingdom is on the Day of Resurrection’,[10] meaning it will manifest in its true form on that day, ‘To whom does the sovereignty belong today?’ ‘To Allah, the one, the all-paramount!’ (40:16).

INSIGHTS FROM OTHER TRADITIONS

1. God will judge us for everything we do, including every secret thing, whether good or bad.[11]

[1] Raghib, p. 878.
[2] Tahqiq, 3/310, d-y-n. Muṣṭafawī stresses that simply recompense or obedience does not have the meaning of dīn, but rather the two critical factors of submission/humility and that it is done in relation to certain rules and systems should be included.
[3] Mizan, 15/95.
[4] Zamakhshari, 3/224; Munyah, 19/93.
[5] Alusi, 9/325; Munyah, 19/93.
[6] Tantawi, 10/104.
[7] Tantawi, 10/104.
[8] Mizan, 15/95.
[9] Tibyan, 7/423.
[10] Bihar, 91/389.
[11] Ecclesiastes 12:14.