Tafsir of Al-Haqqah 69:37

"None shall eat it except the Khati’un (sinners)." They are the people of sins. It is derived from the expression "a man has khati’a" (committed a sin), meaning he performed the sin intentionally; it is not derived from khata’ (error/mistake), which is the opposite of being correct, rather than being the opposite of an intentional act.

The intended meaning, according to what is narrated from Ibn Abbas, is the polytheists. Al-Hasan, Al-Zuhri, Al-‘Ataki, and Talhah—in one narration—recited it as Khatiyun, with a dammah on the ya’ instead of the hamzah. Abu Ja’far, Shaybah, and Talhah—in another narration—as well as Nafi’ (with a differing report from him), recited it as Khatun, by dropping the hamzah after substituting it to facilitate pronunciation, treating it as being derived from khati’a, just like the recitation of those who include the hamzah.

There is a report from Ibn Abbas that suggests his disapproval of this. Al-Hakim recorded—and authenticated—via the path of Abu al-Aswad al-Du’ali and Yahya ibn Ya’mar from him, that he said: "What is Al-Khatun? It is only Al-Khati’un. What is Al-Sabun? It is only Al-Sabi’un." In another narration: "What is Al-Khatun? We all commit errors (nakhtu)." It is as if he means that such lightened pronunciation is not standard, and furthermore, it is ambiguous; therefore, it should not be employed.

It has also been said that it is derived from khata, yakhtu (to stride/overstep); thus, the intended meaning is those who overstep from obedience into disobedience, and from truth into falsehood, and who transgress the limits of Allah (Mighty and Majestic is He). In this sense, it serves as a metonymy for sinners as well.

Furthermore, the apparent meanings of these verses indicate that the obedient believer will be given his book in his right hand, and the disbeliever will be given his book in his left hand. The state of the sinner who died in a state of disobedience without repentance is not known from this; indeed, it has been said that the Quran contains no explicit declaration regarding his state. There is disagreement regarding his matter: Al-Mawardi asserted that the well-known view is that he is given his book in his right hand, then he cited a view of suspension (waqf), stating that there is no one who says he is given it in his left hand.

Yusuf ibn ‘Umar stated: "There is disagreement regarding the sinners among the believers. It is said they will receive their books in their right hands, and it is said in their left hands." Regarding the former, it is said they will receive them before entering the Fire, serving as a sign that they will not abide in it eternally; others say they will receive them after exiting it. Among the scholars are those who suspended judgment due to the conflict of texts, but he who has memorized a proof is an authority over he who has not, and the one who affirms takes precedence over the one who denies.

Moreover, there is no explicit mention in these verses of the servant reading his book, and the traditions regarding this are conflicting. What reconciles the verses and the Hadiths—according to what Al-Laqani said—is that among those who receive [the books] are those who will not read their books due to the inclusion of scandals, obscenities, crimes, and disgraces; because of this, they are seized by such shock and terror that they cannot discern anything, such as the disbeliever. Among them are those who will read it themselves, and among them are those who will call those present to read it, out of pride for what is within it. The apparent meaning of the texts is that the reading is literal, though it has been said to be metaphorical, expressing knowledge—but this carries no weight. Al-Hasan stated: "Every human will read his book, whether he was illiterate or not."

The apparent meaning of the reports is that good deeds are written distinctly from evil deeds. Thus, it is said that the believer’s evil deeds at the beginning of his book and its end are marked: "These are your sins which I have concealed and forgiven," and the disbeliever’s good deeds at the beginning of his book and its end are marked: "These are your good deeds which I have returned to you, and I did not accept them." It is also said that the believer will read his own sins, while people will read his good deeds, to the point that they will say: "What a sinless servant this is!" while he says: "I have no good deeds." It is also said that everyone will read their good and evil deeds, and the first line of the believer’s book is white; when he reads it, his face turns white. The disbeliever is the opposite of this.

The apparent meaning of the verses and Hadiths is that the giving of books is not restricted to this Ummah, although some scholars have hesitated in this because some [texts] suggest exclusivity. In a Hadith recorded by Ahmad from Abu al-Darda’, the Prophet (peace be upon him) was asked by a man: "How will you recognize your Ummah among the nations between Noah (peace be upon him) and your Ummah, O Messenger of Allah?" He replied: "They will be ghurr (with bright foreheads) and muhajjalun (with bright extremities) from the traces of ablution; no one else will be like that, and I will recognize them by the fact that they will be given their books in their right hands," and so on. This has already been mentioned, so recall it.

The truth is that the Jinn, in these matters, share the same ruling as humans, according to the investigation of Al-Qurtubi and others. Yes, the Prophets and the Angels (peace be upon them) do not receive a book. Likewise, the seventy thousand who will enter Paradise without reckoning—among whom is Abu Bakr (may Allah be pleased with him)—do not receive a book. The first to be given [his book] in his right hand, such that he has a radiance like the radiance of the sun, is ‘Umar ibn al-Khattab (may Allah be pleased with him), as stated in the Hadith. After him is Abu Salamah ibn ‘Abd al-Asad. The first to receive his book in his left hand is his brother, al-Aswad ibn ‘Abd al-Asad, who was mentioned shortly before.

The reports regarding the manner in which the books arrive in the hands of their owners are various. It has been reported that the wind carries them from a treasury beneath the Throne, so no page misses its owner’s neck. It has also been reported that everyone is called, and then his book is given to him. A reconciliation is that the angels (peace be upon them) take them from their necks and place them in their hands. And Allah (Most High) knows best. The full discussion of this topic is to be sought in its proper place.