Tafsir of Al-Haqqah 69:19

{فأما} (As for): This is a detailed explanation of the presentation [of deeds].

{هاؤم} (Here, take): A sound used to convey the meaning of "take," similar to uff (an expression of annoyance) or ḥiss (a sound to alert), and the like.

{كتابيه} (My book): According to the Kufans, it is in the accusative case governed by hā’um. According to the Basrans, it is governed by iqra’ū (read!), because it is the closer of the two governing agents. The original structure is: "Take my book, read my book." The first was omitted because the second indicates it. A parallel is: {آتوني أفرغ عليه قطرا} (Bring me molten copper that I may pour over it) [Al-Kahf: 96]. They argued: If the first were the agent, it would have been said "read it" (iqra’ūhu) and "pour it" (afrighūhu).

The hā’ (h) in {كتابيه}, {حسابيه}, {ماليه}, and {سلطانيه}: This is the hā’ of silence (sakt). It is proper for these *hā’*s to be pronounced in pausing and dropped in continuous recitation. It is preferred to pause to preserve them as they appear in the Muṣḥaf (codex). Some say there is no harm in connecting them and dropping the hā’. Ibn Muḥayṣin read it with a quiescent yā’ without the hā’. A group read it with the hā’ in both connection and pause, following the Muṣḥaf.

{ظننت} (I knew/thought): Meaning "I knew." Certainty (ẓann) is treated as knowledge because predominant certainty is established in the place of knowledge in customs and rulings. It is said: "I am certain, with a certainty like conviction, that the matter is such and such."

{راضية} (Well-pleased): Attributed to riḍā (pleasure/satisfaction), like dāri‘ (one wearing armor) or nābil (one carrying a bow). There are two types of attribution: attribution by letter and attribution by form. Alternatively, the action is metaphorically attributed to it, while it belongs to its owner.

{عالية} (High): Elevated in place within the heavens, or high in rank, or high in structures, palaces, and trees.

{دانية} (Near): Attainable by the one sitting or lying down.

{كلوا واشربوا هنيئا} (Eat and drink in satisfaction): Meaning, eat and drink a satisfying eating and drinking. Or, "may you be satisfied" (haniytum) as an infinitive.

{بما أسلفتم} (For what you sent forth): For the righteous deeds you presented.

{في الأيام الخالية} (In the days gone by): The past days of the worldly life. Mujāhid said: "The days of fasting," meaning: eat and drink in exchange for what you withheld from food and drink for the sake of Allah. It is narrated that Allah (Mighty and Majestic is He) says: "O My friends, long have I looked upon you in the world while your lips were shriveled from drink, your eyes sunken, and your bellies empty. So be today in your bliss, and eat and drink in satisfaction for what you sent forth in the days gone by."

{وأما من أوتى كتابه بشماله فيقول ياليتنى لم أوت كتابيه * ولم أدر ما حسابيه * ياليتها كانت القاضية * مآ أغنى عنى ماليه * هلك عنى سلطانيه}

(But as for he who is given his record in his left hand, he will say, "Oh, I wish I had not been given my record, and had not known what my account is. Oh, I wish it [my death] had been the decisive one. My wealth has not availed me. My authority has gone from me.")