إِنَّ هٰذا لَهُوَ حَقُّ اليَقينِ

فَسَبِّح بِاسمِ رَبِّكَ العَظيمِ

Indeed this is certain truth.

So celebrate the name of your Lord, the all-supreme!

EXEGESIS

Verse 95 has been emphasised repeatedly by multiple words, letters, and means of stressing a statement (inna, la, huwa, al-yaqīn). The use of the pronoun hādhā (this) suggests that what was mentioned in terms of the hereafter and your classification into three groups is not something far into the distant future, but it is so close that it should be referred to with ‘this’ (instead of ‘that’). Indeed they see it to be far off, and We see it to be near (70:6-7).

Ḥaqq al-yaqīn means truth of certitude, which is effectively an emphasis on the truth of the subject of discussion: it is certain truth, without any doubt. This would be similar to the emphatic phrase ḥaqq al-ḥaqq (the truth of the truth). Another meaning for the verse is: Indeed this is the truth of certitude, as opposed to your certitudes and certainties which are not really certitudes. Thus, what truly deserves to be called certitude (yaqīn) is the Quran (or the hereafter). Other things fall short of that level of certitude no matter how certain they may seem to you.^{‎[1]Razi, 29/440.}

EXPOSITION

These two short verses finish the chapter in the most beautiful and expressive way. Based on the content and context of this chapter, this primarily refers to the hereafter and its characteristics which were described earlier. On a broader level, it could also include the other topics that were discussed in the chapter such as the inevitability of the hereafter, its tremendous occurrence, the collapse of everything at that time, the classification of people into three groups, the rewards and punishments that were described, the discussions about creation, cultivation, precipitation and combustion, the nobility and purity of the Quran, and the scene of death and its immediate connection to eternal bliss or eternal damnation, all of which is indeed certain truth. This solemn affirmation leaves no room for any doubt with regard to the hereafter and the rewards and punishments that were described. Thus, one should take God’s warning in this chapter seriously, for it shall certainly occur: O mankind! Allah’s promise is indeed true (35:5).

However, based on the last verses of chapter 69 (al-Ḥāqqah), which are very similar to these verses, it may be deduced that this refers to the Holy Quran. Hence, Indeed this is certain truth would be equivalent to This is the book, there is no doubt in it (2:2). Of course, the Quran is not separate from its content, including what is mentioned in this chapter about the hereafter.

So celebrate the name of your Lord, the all-supreme! God is to be celebrated and glorified for creating and conducting such an organised universe with a hereafter that proves His wisdom and justice. There are many chapters in the Holy Quran that end with some form of praise, glorification, or celebration of God, including chapters 7, 9, 15, 17, 27, 28, 36, 37, 39, 45, 52, 53, 55, 59, 69, 73, 93,96, and 110. In addition to this, the final word on the Day of Resurrection and after the final judgement is, All praise belongs to Allah, the Lord of all the worlds (10:10, 39:75). Hence, the verse both ends the chapter and refers to the closure of affairs in the hereafter. For more about this verse, including the meaning of celebration (tasbīḥ) and the significance of God’s name, see verse 74, which is exactly the same as this verse.

These two final verses can also be a reemphasis that the punishments mentioned for the astray deniers are fair and just, for God is glorified and clear from any injustice.^{‎[2]Qaraati, 9/448.}

It is also noteworthy that the next chapter (al-Ḥadīd) starts with a glorification of God, which is very compatible and congruous with this verse. Not only that, but five out of the next eight chapters start with a glorification of God (chapters 57, 59, 61, 62 and 64, known as the musabbiḥāt).

REVIEW OF TAFSĪR LITERATURE

The scholars of a variety of Islamic disciplines have categorised certitude into certitude by knowledge (ʿilm al-yaqīn), certitude by vision (ʿayn al-yaqīn), and certitude by realisation (ḥaqq al-yaqīn). The first two are mentioned in chapter 102, while the third is mentioned here as well as in 69:51. Although these titles are obtained from the Holy Quran, the meanings ascribed to each are not deduced from the Quran. For more on the reality of certitude (yaqīn) and its results and properties, see chapter 102.

[1] Razi, 29/440.
[2] Qaraati, 9/448.