79. Surah An-Naziat

  

  Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful

tafseer

Its theme is affirmation of Resurrection and the life hereafter; It also warns of the consequences of belying the Messenger of God.

The Surah opens with oaths sworn by the angels who take the soul at deaths and those who hasten to carryout Allah's Commands, and those who conduct the affairs of the universe according to Divine Will, to assure that the Resurrection will certainly come to pass and the second life after death will certainly take place. For the angels who are employed to pluck out the soul today can also be employed to restore the soul tomorrow, and the angels who promptly execute Allah's Commands and conduct the affairs of the universe today can also upset the order of the universe tomorrow by orders of the same God and can also bring about a new order.

After this the people have been told, so as to say: "This work which you regard as absolutely impossible, is not any difficult for Allah, for which He may have to make lengthy preparations. Just a single jolt will upset this system of the world and a second jolt will be enough to cause you to appear as living beings in the new world. At that time the same people who were wont to deny it, would be trembling with fear and seeing with awe struck eyes all that they thought was impossible.

Then, relating the story of the Prophet Moses and Pharaoh briefly, the people have been warned to the effect: "You know full well what fate the Pharaoh met in consequence of belying the Messenger and rejecting the guidance brought by him and endeavoring to defeat his mission by trickery and deceit. If you do not learn any lesson from it and do not change your ways and attitude accordingly, you also will have to meet the same fate.

Then, in vv. 27-13, arguments have been given for the Hereafter and life after death. In this regard, the deniers have been asked the question:"Is your resurrection a more difficult task or the creation of the huge Universe which spreads around you to infinite distances with myriads of its stars and planets? Your recreation cannot be difficult for the God for Whom this was an easy task. Thus, after presenting in a single sentence, a decisive argument for the possibility of the Hereafter, attention has been drawn to the earth and its provisions that have been arranged in it for the sustenance of man and animal and of which everything testifies that it has been created with great wisdom for fulfilling some special purpose. Pointing to this the question has been left for the intellect of man to ponder for itself and form the opinion whether calling man to account after having delegated authority and responsibilities to a creature like him in this wise system would be more in keeping with the demands of wisdom,

 or that he should die after committing all sorts of misdeeds in the world and should perish and mix in the dust for ever and should never be called to account as to how he employed the authority and fulfilled the responsibilities entrusted to him. Instead of discussing this question, in vv. 34-41, it has been said: "When the Hereafter is established, men's eternal future will be determined on the criterion as to which of them rebelled against his God transgressing the bounds of service and made the material benefits and pleasures his objective of life and which of them feared standing before his Lord and refrained from fulfilling the unlawful desires of the self." This by itself provides the right answer to the above question to every such person who considers it honestly, free from stubbornness. For the only rational, logical and moral demand of giving authority and entrusting responsibilities to man in the world is that he should be called to account on this very basis ultimately and rewarded or punished accordingly.

In conclusion, the question of the disbelievers of Makkah as to when Resurrection will take place, has been answered. They asked the Holy Prophet this question over and over again. In reply it has been said that the knowledge of the time of its occurrence rests with Allah alone. The Messenger is there only to give the warning that it will certainly come. Now whoever wishes may mend his ways, fearing its coming, and whoever wishes may behave and conduct himself as he likes, fearless of its coming. When the appointed time comes, those very people who loved the life of this world and regarded its pleasures as the only object of life, would feel that they had stayed in the world only for an hour or so. Then they will realize how utterly they had ruined their future for ever for the sake of the short lived pleasures of the world.

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Here, the object for which an oath has been sworn by beings having five qualities has not been mentioned; but the theme that follows by itself leads to the conclusion that the oath has been sworn to affirm that the Resurrection is a certainty, which must come to pass, when all dead men shall be resurrected. Nor is there any mention as to what are the beings possessed of the qualities. However, a large number of the Companions and their immediate successors and most of the commentators have expressed the opinion that they are the angels. Hadrat `Abdullah bin Mas`ud, Hadrat `Abdullah bin `Abbas, Masruq, Sa`id bin Jubair, Abu salih Abud-Duha and Suddi; say that "those who pluck out from the depths and those who draw out gently" imply the angels, who wrench out the soul of man at death from the very depths of his body, from its every fiber. "Those who glide about swiftly"

, according to Hadrat Ibn Mas`ud, Mujahid, Sa`id bin Jubair and Abu Salih, also imply the angels, who hurry about swiftly in execution of Divine Commands as though they were gliding through space. The same meaning of "those who hasten out as in a race" has been taken by Hadrat `Ali, Mujahid, Masruq, Abu Salih and Hasan Bari, and hastening out implies that each one of them hurries on his errand as soon as he receives the first indication of Divine Will. "Those who conduct the affairs" also imply the angels as has been reported from Hadrat `Ali, Mujahid, 'Ata' Abu -Salih, Hasan Bari;, Qatadah, Rabi` bin Anas and Suddi. In other words, these are the workers of the Kingdom of the Universe, who are conducting all the affairs of the world in accordance with Allah's Command and Will. Though this meaning of these verses has not been reported in any authentic Hadith from the Holy Prophet, while this meaning has been given by some major Companions and their immediate successors and pupils, one is led to form the view that they must have obtained this knowledge from the Holy Prophet himself.

Now the question arises: On what basis has the oath been sworn by these angels for the occurrence of the Resurrection and life after death when they themselves are as imperceptible as the thing for the occurrence of which they have been presented as an evidence and as an argument. In our opinion the reason is (and Allah has the best knowledge) that the Arabs were not deniers of the existence of the angels. They themselves admitted that at the death the soul was taken out by the angels; they also believed that the angels moved at tremendous speeds; they could reach any place between the earth and the heavens instantly and promptly execute any errand that was entrusted to them. They also acknowledged that the angels are subordinate to Divine Will and they conduct the affairs of the universe strictly and precisely in accordance with Divine Will;

 they are not independent and masters of their will. They regarded them as daughters of Allah out of ignorance and worshiped them as deities, but they did not believe that they possessed the real authority as well. Therefore, the basis of the reasoning from the above mentioned attributes for the occurrence of the Resurrection and life after death is that the angels who took the soul by the order of God, could also restore the soul by the order of the same God; and the angels who conducted the affairs of the universe by the order of God could also upset this universe by the order of the same God whenever . He so ordered them and could also bring about a new world order. They would not show any negligence or delay in the execution of His Command.

2The first jolt implies the jolt which will destroy the earth and everything on it, and the second jolt at which all dead men will rise up from death and from their graves. This same state has been described in Surah Az-Zumar, thus: "And when the Trumpet shall be blown on that Day, all those who are in the heavens and the earth shall fall down dead except those whom Allah may allow (to live). Then the Trumpet shall be blown again and they will all stand up, looking around." (v. 68)

3"Some hearts", because, according to the Qur'an, only the disbelievers, the wicked people and the hypocrites will be terror-stricken on the Resurrection Day, the righteous believers will remain secure from this tenor. About them in Surah Al-Anbiya' it has been said: "The time of great fright will not trouble them at all; the angels will rush. forth to receive them, saying: `This is the very Day which you were promised'." (v. 103)

4That is, when they were told that they would surely be raised back to life after death, they started mocking it, saying to one another, "Well, if we have really to be restored to our former state of life, then we would certainly be doomed. "

5That is, "They are mocking it as an impossibility, whereas it is not at all a difficult task for Allah for the performance of which He may have to make lengthy preparations. For it only a single shout or cry is enough at which your dust of ash will gather together from wherever it lay, and you will suddenly find yourself alive on the back of the earth. Thinking this return to be a return to loss, you may try to escape from it however hard you may, but it will inevitably take place; it cannot be averted by your denial, escape or mockery."

6As the denial of the Resurrection and Hereafter by the disbelievers of Makkah and their mockery of it was not, in fact, rejection of a philosophy but belying Allah's Messengers, and the tricks that they were employing against the Holy Prophet (upon whom be Allah's peace) were not against an ordinary man but were meant to frustrate the mission of Allah's Messenger, the story of the Prophet Moses and the Pharaoh is being related before giving additional arguments for the occurrence of the Hereafter so that they are warned of the consequences of fighting with the Messenger and resisting the God Who sent him.

7According to general opinion among the commentators "the sacred . valley of 'Tuwa" means "the sacred valley which was named Tuwa". But, besides this, two other meanings of it also have been given:

(1) "The valley that was blessed and made sacred twice" . for it was first made sacred when Allah spoke to Moses in it for the first time, and it was blessed and made sacred for the second time when the Prophet Moses led the children of Israel out of Egypt and brought them into it; and

(2) "called out to him in the sacred valley in the night," and this is according to the meaning of tuwa in the Arabic idiom.

8Here, one should understand a few things well:

(1) The dialogue that took place between the Prophet Moses and Allah Almighty at the time of appointing him to the office of Prophethood has been related at some places briefly and at others in full detail in the Qur'an as the occasion demanded. Here; brevity was the need; therefore, only a resume has been given. Fuller details are found in Ta Ha: 9-48, Ash-Shua`ra': 10-17, An Naml: 7-12, AI-Qasas: 29-35.

(2) The rebellion of the Pharaoh referred to here relates to his transgressing the bounds of service and rebelling both against the Creator and against His creatures. As for his rebellion against the Creator, it is being mentioned a little below when he gathered his people together and prolaimed: "I am your lord, the supreme." As against the creatures his rebellion was that he had divided his subjects into classes; he treated the weak classes tyrannically and had reduced his entire nation to slavery as has been mentioned in Al-Qasas: 4 and Az-Zukhruf: 54.

(3) The instruction given to Moses was: "Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear." (Ta Ha: 44). One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in Ta Ha: 49-52, Ash-Shua`ra': 23-28, and Al-Qasas: 37. These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an.

(4) The Prophet Moses had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel (who in fact were a Muslim people) should be taken out of his slavery and from Egypt. This thing becomes plain from these verses too, for there is no mention whatever in these of the deliverance of the children of Israel, but the Prophet Moses has been commanded to present the message of the Truth before Pharaoh, and this is confirmed by those verses also in which the Prophet Moses has preached Islam as well as demanded freedom of the children of Israel, e.g. see Al-A`raf 104-105, Ta Ha: 47-52, Ash-Shua ara': 16-17, 23-28. (For further explanation, see E.N. 74 of Yunus).

(5) Here, "to adopt purity" means to adopt purity of belief, morals and deeds, or, in other words, to accept Islam. Ibn Zaid says: "Wherever in the Qur'an the word tazakka (purity) has been use, it implies acceptance of Islam." As an example of this he has cited the following three verses: "And this is the reward of him who adopts purity", i.e. accepts Islam; "and what would make you know that he might adopt purity", i.e. becomes a Muslim (`Abasa:3); "And you would not be responsible if he did not adapt purity", i.e. did not become a Muslim (`Abasa: 7). (Ibn Jarir).

(6) "That I may guide you to your Lord so that you may have fear (of Him)" means: "When you recognize your Lord and come to know that you are His slave, and not a free man, you will inevitably have fear of Him in your heart, for fear of God is the thing on which depends the right attitude of man in the world. Without the knowledge and fear of God no purity of the self can be possible."

9"The great Sign" : the turning of the staff into a serpent, as has been mentioned at several places in the Qur'an. Obviously there could be no greater sign than that a lifeless staff should turn into a living serpent right in front of the eyes of the people, that it should devour the artificial serpents produced by the magicians out of their staffs and cords, and when the Prophet Moses should pick it up, it should become a walking stick again. This was proof that it was Allah, Lord of the worlds, Who had sent Moses as a Prophet.

10According to the details given at other places in the Qur'an, he summoned skillful magicians from all over Egypt and made them produce serpents out of sticks and cords in front of the assembled people so that they were convinced that Moses (peace be upon him was not a Prophet but a magician, and that the miracle worked by him of turning a staff into a serpent, could also be worked by other magicians. But this device of his recoiled upon himself and the defeated magicians themselves admitted that what Moses (peace be on him) had displayed was no magic but a miracle.

11This proclamation of Pharaoh has been mentioned at several places in the Qur'an. On one occasion he said to the Prophet Moses: "If you took another one as a deity beside me, I would cast you in the prison." (Ash-Shua`ra': 29). On another occasion he had addressed his courtiers, saying: "O chiefs, I do not know of any other god of yours than myself. (Al-Qasas.: 38). By this Pharaoh did not mean, nor could he ever mean, that he himself was the creator of the universe and he had made the world, nor that he denied the existence of Allah and claimed to be lord of the universe, nor that he regarded only himself as a deity of the people in the religious sense. In the Qur'an itself there is a clear testimony that as regards religion he himself worshiped other gods. Once his courtiers said to him

: "Will you leave Moses and his people free to spread chaos in the land, and let them discard you and your deities?" (Al A`raf: 127). And in the Qur'an itself this saying of the Pharaoh also has been cited: "Had Moses been sent by Allah, why were not bracelets of gold sent down to him, or a company of angels as attendants?" (AzZukhruf: 53). Thus, in fact, he called himself a god and supreme deity not in the religious but in the political sense. What he meant was that he possessed the sovereign rights: no one beside him had the right to rule in his kingdom and there was no superior power whose orders could be enforced in the land. (For further explanation. see E.N. 85 of Al-A`raf, E.N. 21 of Ta Ha, E.N.'s 24, 26 of Ash Shua'ra', E-N.'s 52, 53 of Al-Qasas E.N. 49 of Az-Zukhruf).

 Bismillaahir Rahmaanir Raheem 

1. Wan naazi 'aati gharqa
2. Wan naa shi taati nashta
3. Wass saabi-haati sabha
4. Fass saabi qaati sabqa
5. Fal mu dab-bi raati amra
6. Yawma tarjufur raajifa
7. Tatba'u har raadifa
8. Quloobuny-yau maaiziw-waaji-fa
9. Absaa ruhaa khashi'ah
10. Ya qoo loona a-inna lamar doo doona fil haafirah
11. Aizaa kunna 'izaa man-nakhirah
12. Qaalu tilka izan karratun khaasirah.
13. Fa inna ma hiya zajratuw-waahida
14. Faizaa hum biss saahirah
15. Hal ataaka hadeethu Musaa
16. Iz nadaahu rabbuhu bil waadil-muqad dasi tuwa
17. Izhab ilaa fir'auna innahu taghaa.
18. Faqul hal laka ilaa-an tazakka.
19. Wa ahdi yaka ila rabbika fatakh sha
20. Fa araahul-aayatal kubra.
21. Fa kazzaba wa asaa.
22. Thumma adbara yas'aa.
23. Fa hashara fanada.
24. Faqala ana rabbu kumul-a'laa.
25. Fa-akha zahul laahu nakalal aakhirati wal-oola.
26. Inna fee zaalika la'ibratal limaiy-yaksha
27. A-antum a shaddu khalqan amis samaa-u banaaha.
28. Raf'a sam kaha fasaw waaha
29. Wa aghtasha lailaha wa akhraja duhaaha.
30. Wal arda b'ada zaalika dahaaha.
31. Akhraja minha maa-aha wa mar 'aaha.
32. Wal jibala arsaaha.
33. Mataa'al lakum wali an 'aamikum.
34. Fa-izaa jaaa'atit taaam matul kubraa.
35. Yauma Yata zakkarul insaanu ma sa'aa.
36. Wa burrizatil-jaheemu limany-yaraa.
37. Fa ammaa man taghaa.
38. Wa aasaral hayaatad dunyaa
39. Fa innal jaheema hiyal maawaa.
40. Wa ammaa man khaafa maqaama Rabbihee wa nahan nafsa 'anil hawaa
41. Fa innal jannata hiyal ma'waa
42. Yas'aloonaka 'anis saa'ati ayyaana mursaahaa
43. Feema anta min zikraahaa
44. Ilaa Rabbika muntahaa haa
45. Innamaaa anta munziru maiy yakshaahaa
46. Ka annahum Yawma yarawnahaa lam yalbasooo illaa 'ashiyyatan aw duhaahaa

1. Transliteration: Bismillahir Rahmanir Rahim. 

In the name of Allah, Most Gracious, Most Merciful.

1. By the (angels) who tear out (the souls of the wicked) with violence;
2. By those who gently draw out (the souls of the blessed);
3. And by those who glide along (on errands of mercy),
4. Then press forward as in a race,
5. Then arrange to do (the Commands of their Lord),
6. One Day everything that can be in commotion will be in violent commotion,
7. Followed by oft-repeated (commotions):
8. Hearts that Day will be in agitation;
9. Cast down will be (their owners´) eyes.
10. They say (now): "What! shall we indeed be returned to (our) former state?
11. "What! - when we shall have become rotten bones?"
12. They say: "It would, in that case, be a return with loss!"
13. But verily, it will be but a single (Compelling) Cry,
14. When, behold, they will be in the (full) awakening (to Judgment).
15. Has the story of Moses reached thee?
16. Behold, thy Lord did call to him in the sacred valley of Tuwa:-
17. "Go thou to Pharaoh for he has indeed transgressed all bounds:
18. "And say to him, ´Wouldst thou that thou shouldst be purified (from sin)?-
19. "´And that I guide thee to thy Lord, so thou shouldst fear Him?´"
20. Then did (Moses) show him the Great Sign.
21. But (Pharaoh) rejected it and disobeyed (guidance);
22. Further, he turned his back, striving hard (against Allah).
23. Then he collected (his men) and made a proclamation,
24. Saying, "I am your Lord, Most High".
25. But Allah did punish him, (and made an) example of him, - in the Hereafter, as in this life.
26. Verily in this is an instructive warning for whosoever feareth (Allah).
27. What! Are ye the more difficult to create or the heaven (above)? (Allah) hath constructed it:
28. On high hath He raised its canopy, and He hath given it order and perfection.
29. Its night doth He endow with darkness, and its splendour doth He bring out (with light).
30. And the earth, moreover, hath He extended (to a wide expanse);
31. He draweth out therefrom its moisture and its pasture;
32. And the mountains hath He firmly fixed;-
33. For use and convenience to you and your cattle.
34. Therefore, when there comes the great, overwhelming (Event),-
35. The Day when man shall remember (all) that he strove for,
36. And Hell-Fire shall be placed in full view for (all) to see,-
37. Then, for such as had transgressed all bounds,
38. And had preferred the life of this world,
39. The Abode will be Hell-Fire;
40. And for such as had entertained the fear of standing before their Lord´s (tribunal) and had restrained (their) soul from lower desires,
41. Their abode will be the Garden.
42. They ask thee about the Hour,-´When will be its appointed time?
43. Wherein art thou (concerned) with the declaration thereof?
44. With thy Lord in the Limit fixed therefor.
45. Thou art but a Warner for such as fear it.
46. The Day they see it, (It will be) as if they had tarried but a single evening, or (at most till) the following morn!
47. 
    
48. Transliteration: Bismillahir Rahmanir Rahim. 
49. 
    

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

1. وَالنَّازِعَاتِ غَرْقًا

2. وَالنَّاشِطَاتِ نَشْطًا

3. وَالسَّابِحَاتِ سَبْحًا

4. فَالسَّابِقَاتِ سَبْقًا

5. فَالْمُدَبِّرَاتِ أَمْرًا

6. يَوْمَ تَرْجُفُ الرَّاجِفَةُ

7. تَتْبَعُهَا الرَّادِفَةُ

8. قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ

9. أَبْصَارُهَا خَاشِعَةٌ

10. يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ

11. أَإِذَا كُنَّا عِظَامًا نَخِرَةً

12. قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ

13. فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ

14. فَإِذَا هُمْ بِالسَّاهِرَةِ

15. هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ

16. إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى

17. اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ

18. فَقُلْ هَلْ لَكَ إِلَىٰ أَنْ تَزَكَّىٰ

19. وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ

20. فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ

21. فَكَذَّبَ وَعَصَىٰ

22. ثُمَّ أَدْبَرَ يَسْعَىٰ

23. فَحَشَرَ فَنَادَىٰ

24. فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ

25. فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ

26. إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِمَنْ يَخْشَىٰ

27. أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا

28. رَفَعَ سَمْكَهَا فَسَوَّاهَا

29. وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا

30. وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا

31. أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا

32. وَالْجِبَالَ أَرْسَاهَا

33. مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ

34. فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ

35. يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَا سَعَىٰ

36. وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَىٰ

37. فَأَمَّا مَنْ طَغَىٰ

38. وَآثَرَ الْحَيَاةَ الدُّنْيَا

39. فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ

40. وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ

41. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

42. يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا

43. فِيمَ أَنْتَ مِنْ ذِكْرَاهَا

44. إِلَىٰ رَبِّكَ مُنْتَهَاهَا

45. إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا

46. كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَا