The Noble Quran, Tafsir of Surah an-Nazi’at Ayah 34-46 Recompense of the Believers and the Disbelievers in the Hereafter

 

79: 34 Then, when the Great Catastrophe comes,

79: 35 on that day man will remember what he did.

79: 36 Hell will be made visible for all who can see.

79: 37 As for him who transgressed all bounds 

79: 38 and preferred the worldly life, 

79: 39 then surely Hell will be his abode. 

79: 40 As for him who feared standing before his Lord and restrained his soul from evil desires, 

79: 41 then surely Paradise will be his abode.

79: 42 They ask you about the Hour, ‘When will be its appointed time?’

79: 43 It is not for you to mention its time. 

79: 44 To your Lord belongs the utmost knowledge thereof. 

79: 45 You are only the warner for him who fears it.

79: 46 The day they will see it, it will be as if they had but remained for an afternoon or the morning thereof. 

Relationship with the Previous Part

The previous part refers to Allah’s ability to resurrect people for reckoning on the Day of Judgment. It points out to the fact that Allah, who created the heavens, the earth, and the mountains with their great creation, is able to resurrect people on the Day of Judgment, which is easier. Then the following part mentions some of the horrors of the Day Judgment and that people will be divided into two groups, a group whose abode will be Paradise, and a group whose abode will be Hell. Finally, surah an-Nazi’at mentions that only Allah knows when the Day of Judgment will take place and that the duty of Messenger Muhammad is only to warn people of the negative consequence of disbelief in Allah’s Oneness.

Tafsir 

79: 34 Then, when the Great Catastrophe comes, 

79: 35 on that day man will remember what he did.

79: 36 Hell will be made visible for all who can see.

The Great Catastrophe refers to the Day of Judgment. It is called so because its horrors overwhelm people that they cannot think about anything else but its horrors and terror. 

When the Day of Judgment with its horror takes place, man will remember what he did in the worldly life, good or evil. He will remember every act he did, small or big, good or evil, and he will never forget anything of his deeds. His deeds will be recorded on a record that never omits anything. Man will realize then that he will be recompensed for all his deeds. Consequently, great fear will strike him if his deeds were evil. Then Hell will be made visible for all those who can see it.  

79: 37 As for him who transgressed all bounds 

79: 38 and preferred the worldly life, 

79: 39 then surely Hell will be his abode. 

The ayat mention the end of the followers of the path of misguidance. As for him who transgressed all bounds by disbelieving in Allah, rejecting to follow the path of guidance, and preferring the worldly life with its transient enjoyment, then his abode will surely be Hell, where he will suffer severe torment. He will remain in Hell forever experiencing its torment because he favored the impermanent enjoyment of the worldly life over the permanent reward of the Hereafter. 

79: 40 As for him who feared standing before his Lord and restrained his soul from evil desires, 

79: 41 then surely Paradise will be his abode.

As for him who feared Allah’s Greatness and standing before Him for reckoning on the Day of Judgment, prepared for the Day of Judgment by obeying Allah and doing righteous deeds, and restrained his soul from yielding to evil desires and disobeying Allah, then surely Paradise will be his abode, where he will enjoy permanent bliss. 

79: 42 They ask you about the Hour, ‘When will be its appointed time?’

The Hour refers to the Day of Judgment. It is called so because it takes place suddenly, reckoning takes place swiftly on that day, or though the time of its occurrence seems far, it will certainly take place that people feel that they stay for a short time in the worldly life.

Mockingly, the disbelievers used to ask Messenger Muhammad about the Day of Judgment. They would ask him about the appointed time for its occurrence. They used to hear Messenger Muhammad speaking about the occurrence of the Day of Judgment and its horrors. Thus, they wanted to know when it would take place not because they wanted to believe but to ridicule him.

79: 43 It is not for you to mention its time. 

79: 44 To your Lord belongs the utmost knowledge thereof. 

79: 45 You are only the warner for him who fears it.

Allah, Exalted be He, told Messenger Muhammad what he should answer the disbelievers when they asked him about the occurrence of the Day of Judgment. 

O Messenger Muhammad, it is not for you to mention when the Day of Judgment will take place. It is not for you to occupy yourself with asking about its appointed time. To your Lord, Allah, belongs the utmost knowledge of the appointed time for the occurrence of the Day of Judgment. Allah alone knows when it will take place. Thus, how the disbelievers ask you about its appointed time though they do so only for mocking and ridicule. 

The goal behind such an answer is to reprimand the disbelievers for their insistence on asking about the appointed time for the occurrence of the Day of Judgment though it is more proper to prepare for it by believing in Allah’s Oneness and performing righteous deeds. 

O Messenger Muhammad, your duty is only to warn people of the Day Judgment and its horrors so that they prepare for it. 

Thus, only Allah knows the appointed time for the occurrence of the Day of Judgment. Why do the disbelievers occupy themselves with something that no human being knows and leave the most important thing, namely, being prepared for it?

The ayah mentions that warning benefits only those who fear the occurrence of the Day of Judgment because they prepare themselves for it by obeying Allah’s commands and avoiding His prohibitions, which is the only way for winning on that day. 

79: 46 The day they will see it, it will be as if they had but remained for an afternoon or the morning thereof. 

The ayah mentions how the conditions of the disbelievers, who disbelieve in the occurrence of the Day of Judgment, will be when it takes place.

When the Day of Judgment takes place suddenly and the disbelievers see its horrors, they will feel as if they only stayed for a very short time in the worldly life. They will feel as if they remained for an afternoon or its morning.

The goal is to emphasize that the Day of Judgment will certainly take place and that the disbelievers will see what the day they used to mock in the worldly life will come soon no matter how long it may take to occur. Indeed, the disbelievers will lose in the Hereafter and suffer lasting torment for disbelieving and mocking the permanent life in the Hereafter. 

Learned Lessons from Surah an-Nazi’at Ayah 34-46

• The ayat eloquently depict the horrifying effect of the occurrence of the Day of Judgment. It is called that day the great catastrophe, which is an accurate description. 

• On the Day of Judgment, man will remember all that he did in the worldly life, good or evil, and will face the results thereof, good or evil.

• On the Day of Judgment, people will be divided into two groups, namely, a group that will enter Paradise, and a group that will enter Hell.

• Hell will be the abode of those who follow the path of misguidance by disbelieving in Allah’s Oneness and disobeying His commands.

• Paradise will be the abode of those who follow the path of guidance by believing in Allah’s Oneness, obeying His commands, and avoiding His prohibitions. 

• The disbelievers’ questioning about the time of the occurrence of the Day of Judgment was for the sake of mocking and ridiculing, not for the sake of being prepared for it.

• Only Allah knows when the Day of Judgment will take place. People should not occupy themselves with asking about its time; rather, they should occupy themselves with performing righteous deeds that will save them from Hell by Allah’s will and mercy.

• No matter how long the duration of the worldly life seems long, it is short. On the Day of Judgment, the disbelievers will realize that their stay in the worldly life was very short because of the great horrors they will be experiencing. 

The Noble Quran, Surah an-Nazi’at, English Translation

The Noble Quran, Tafsir, ibn Kathir, Surah an-Nazi’at

Towards Understanding the Quran, Surah an-Nazi’at

The Noble Quran Surah Abasa & at-Takwir: Translation and Tafsir

The Noble Quran, Tafsir of Surah an-Nazi’at Ayah 27-33 Resurrection is Easier than Creation

 

79: 27 Is creating you harder or that of the sky? He built it. 

79: 28 He raised its height and made it flawless. 

79: 29 And He made dark its night and brought forth its daylight, 

79:30 and the earth –after that- He spread it out. 

79: 31 He brought forth its water and pastures. 

79: 32 And the mountains He set firm, 

79: 33 All this to be a provision for you and your cattle. 

Relationship with the Previous Part

The previous part mentions the story of Messenger Moses and Pharaoh. Then this part readdresses the disbelievers, who deny the occurrence of resurrection on the Day of Judgment. It refutes their denial by the fact that the One, Who created the creatures the first time, is able to recreate them. Allah, Exalted be He, created the wonderful heavens, the vast earth, and the firm mountains. 

Tafsir

79: 27 Is creating you harder or that of the sky? He built it. 

The ayah addresses the deniers of resurrection on the Day of Judgment. They believe that it is impossible to return to life after death. The Address is for reprimand and censure to confirm that recreating the dead is not harder than creating the heavens and the earth.

Is creating you – O ignorant – after death and bringing you back to life on the Day of Judgment harder or creating the heavens with its greatness and vastness? Allah created the heavens and He is able to recreate you after death on the Day of Judgment.

 The ayah draws the disbelievers’ attention to something that they see always, namely, the heavens, whose creation is greater than their creation. Logically, the One, Who is able to create the most difficult thing, is able to create what is less difficult. 

79: 28 He raised its height and made it flawless. 

79: 29 And He made dark its night and brought forth its daylight, 

The ayat refer to Allah’s ability in creating the heavens. Allah, the able, created the heavens, raised it high, and made it flawless. It has no cracks nor fissures. Moreover, Allah, the able, made the night of the heavens very dark when the sun sets, and He brought forth its daylight when the sun rises. 

The night and the day are attributed to the heavens because they occur due to the setting and rising of the sun that is in the sky. 

79:30 and the earth –after that- He spread it out. 

79: 31 He brought forth its water and pastures. 

79: 32 And the mountains He set firm, 

After creating the heavens, Allah spread the earth out and made it level so that people can live on it comfortably. Then Allah brought forth water from the earth, namely, springs, seas, oceans, plants, and vegetation that people and cattle eat. Another aspect of Allah’s ability is that He created the mountains and made them firm so that earth will be stable.

The scholars have two opinions about whether the earth was created first or the heavens. 1) The earth was created first. 2) The heavens were created first [Zad al-Masyr fi Ilm at-Tafsir, Ibn al-Jawzi].  Allah says, interpretation of the meaning, [He is the One who created all that is on earth for you. Then He proceeded to the heavens and made them seven heavens and He is All-Knowing of everything.] [Surah al-Baqarah: 29] Abdul Allah bin Abbas, may Allah be pleased with him, said that Allah created the earth before creating the heavens, but He did not spread it out. Then after creating the seven heavens, He spread the earth out and brought forth its water and pastures [Tafsir at-Tabari]. 

79: 33 All this to be a provision for you and your cattle. 

Allah created the earth, spread it out, made it level, and brought forth its water and pastures to be a provision for people and their cattle during their lifetime on earth. 

Learned Lessons from Surah an-Nazi’at Ayah 27-33

• Allah confirms His ability to resurrect people for reckoning on the Day of Judgment by referring to the greatness of creating the heavens, the earth, and the mountains. He created the heavens with their perfect structure and made the night and the night thereon. He also spread out the earth and made it level so that people can live comfortably on it. He created the mountains and made them firm to make the earth stable. Furthermore, Allah brought forth rivers, springs, seas, oceans, plants, and vegetation from the earth to be a provision for people and their cattle. The One, who is able to all these things, is able to resurrect people on the Day of Judgment.

• Allah’s bounty on people is great. He created all that is on earth for their benefit and enjoyment.

The Noble Quran, Introduction to Tafsir of Surah an-Nazi’at

The Noble Quran, Surah an-Nazi’at, English Translation

The Noble Quran, Tafsir ibn Kathir, Surah an-Nazi’at

Towards Understanding the Quran, Surah an-Nazi’at

The Noble Quran Surah ar-Ra’d : Translation and Tafsir

The Noble Quran Tafsir of Surah an-Nazi’at Ayah 15-26 The Story of Prophet Moses and Pharaoh

79: 15 Have you heard about the story of Moses

79: 16 when his Lord called him in the holy valley, Towa? 

79: 17 ‘Go to Pharaoh. Indeed, he has transgressed all bounds.

79: 18 Then say to him, ‘Would you like to purify yourself,

79: 19 and that I shall guide you to your Lord so you would fear Him? 

79: 20 Then he showed him the great sign, 

79: 21 but Pharaoh rejected and disobeyed.

79: 22 Then he turned away, striving against the truth.

79: 23 Then, he gathered his people and called out, 

79: 24 and said, ‘I am your Lord, the most high.’ 

79: 25 So Allah punished him, making him an example in the Hereafter and this world. 

79: 26 Indeed, in that is a lesson for him who fears. 

Relationship with the Previous Part

The previous part mentions how the disbelievers rejected Islam, denied the resurrection on the Day of Judgment, and mocked it. Their reaction was hard on Messenger Muhammad. Thus, the following part mentions the story of Messenger Moses and Pharaoh, the tyrant. Messenger Moses suffered great difficulties in inviting Pharaoh to believe in Allah’s Oneness. The story is mentioned to console Messenger Muhammad for his people’s rejection of Islam as well as to warn the disbelievers so that they would know that it would befall them what befell Pharaoh and his people if they insisted on disbelief. That is because though Pharaoh was strong and had great supporters and followers, Allah’s punishment befell him for his insistence on disbelief and tyranny. This punishment stands as a striking example for every tyrant and denier of the truth.

Tafsir

79: 15 Have you heard about the story of Moses

79: 16 when his Lord called him in the holy valley, Towa? 

The interrogation is to excite the listeners of the story so that they may pay attention to what they hear and try to understand it.

The address is to Messenger Muhammad to console him for the abuse and rejection of the disbelievers.

O Messenger Muhammad, have you heard about the story of Moses and Pharaoh, the tyrant? If you have not heard about it, then Allah will narrate to you some of the story so that your firmness and determination may increase, as well as you will be certain that Allah will help you and make you victorious over your enemies. Have you heard about the story of Moses when his Lord, Allah, called him in the holy valley of Towa? 

79: 17 ‘Go to Pharaoh. Indeed, he has transgressed all bounds.

Allah, Exalted be He, called Messenger Moses and said to him, ‘Go to Pharaoh. Indeed, he has transgressed all bounds in disbelief, disobedience, and oppression.’ Pharaoh is the title used for the monarchs of ancient Egyptian rulers. 

79: 18 Then say to him, ‘Would you like to purify yourself,

79: 19 and that I shall guide you to your Lord so you would fear Him? 

The interrogation ‘would you…’ is used to encourage and motivate to follow the right path. 

O Moses, go to Pharaoh and then say to him, ‘Would you like to purify yourself from the filth of disobeying Allah? Can I show you the path that will make you purify yourself from insolence, transgression, and all that displeases Allah, your Lord? I would like to guide you to the path leading to what pleases Allah and make you know His majesty and greatness so that you will fear Him and obey His commands.’ 

Messenger Moses told Pharaoh that he would guide him to the path that would make him fear Allah because fear of Allah does not exist except after knowing His majesty and authority. If a person knows the negative consequences of something, he will fear to do it. Similarly, if a person knows Allah’s greatness and power, he will fear to disobey Him, as he will know the negative consequences of such a deed. 

Messenger Moses addresses Pharaoh, the tyrant, respectfully, and politely to soften his heart and encourage him to follow the path that pleases Allah. This indicates that the goal of Allah’s Messengers is to guide people to the path that pleases Allah. 

79: 20 Then he showed him the great sign, 

Messenger Moses obeyed Allah’s command, went to Pharaoh, and invited him to follow the path that pleases Allah. Pharaoh refused to follow the truth and rejected to obey Allah. Thus, Messenger Moses showed him the great sign confirming his truthfulness, namely, he threw his rod and it changed into a snake, and he brought his hand out of his garment and it became white without any blemish. 

79: 21 but Pharaoh rejected and disobeyed.

79: 22 Then he turned away, striving against the truth.

79: 23 Then, he gathered his people and called out, 

79: 24 and said, ‘I am your Lord, the most high.’ 

After Pharaoh saw the great sign confirming the truthfulness of Messenger Moses, he arrogantly rejected to follow the path of guidance and disobeyed Allah’s command. Moreover, Pharaoh turned away from following the right path and strived to invalidate the message of Messenger Moses that invited him to obey Allah’s command and follow the path that pleases Him. He gathered his people and said to them, ‘I am your Lord, the most high, and the matter not as Moses says that you have another God.’ 

Pharaoh’s attitude indicates that he reached a great degree of denial of the truth and insolence. First, he rejected to follow the truth. Second, he strived hard to invalidate the truth. Third, he gathered his people to affirm that his way was the right path and Messenger Moses’ path was wrong, which denotes his haughtiness. Fourth, his statement that he was the most high god indicates that he denied the existence of Allah, the Creator, which is a great sin. 

79: 25 So Allah punished him, making him an example in the Hereafter and this world. 

79: 26 Indeed, in that is a lesson for him who fears. 

Indeed, Pharaoh extremely transgressed to the extent that he claimed that he was the most high lord. Thus, Allah punished him severely. The severest punishment would befall him for his statement ‘I am your Lord, the most high’ in the Hereafter, and he suffered severe punishment in the worldly life for disbelieving in Messenger Moses, namely, he drowned in the sea.

The story of Moses and Pharaoh and the exemplary punishment that he suffered act as a lesson for whoever fears Allah by obeying His commands and avoiding His prohibitions. Such a person will follow the path that pleases Allah lest a punishment similar to that befell Pharaoh should befall him in this life and the Hereafter.

The story of Moses and Pharaoh is mentioned to console Messenger Muhammad for the abuse and rejection he suffered from the disbelievers of Mecca. It also implies a warning to the disbelievers that if they insist on their disbelief, their end will be like that of Pharaoh, the tyrant. 

Learned Lessons from Surah an-Nazi’at Ayah 15-27

• The story of Messenger Moses and Pharaoh acts as a lesson for those who are willing to learn and benefit from the evil end of the disbelievers and the tyrant.

• Pharaoh was strong, but he used his power to disobey Allah and spread corruption on earth. He disbelieved in Allah’s Oneness and claimed that he was the most high Lord of his people. Thus, the result was that he deserved severe punishment in the Hereafter and the worldly life. 

• Those who fear Allah by obeying His commands and avoiding His prohibitions learn lessons from what happened to the tyrant, such as Pharaoh. 

The Noble Quran, Introduction to Tafsir of Surah an-Nazi’at

The Noble Quran Surah Abasa & at-Takwir: Translation and Tafsir

The Noble Quran Surah ar-Ra’d : Translation and Tafsir 

Quran, English Translation, Surah an-Nazi’at

Towards Understanding the Quran, Surah an-Nazi’at

The Day of Resurrection Will Certainly Come

This article mentions a clear English explanation of surah An-Nazi’at from ayah 1 to 14. 

79: 1 By those that pluck out vehemently,

79: 2 by those that take out briskly, 

79: 3 by those that glide swiftly, 

79: 4 by those that outstrip greatly, 

79: 5 and by those that carry out the commands. 

79: 6 On the day the quaking blow shakes

79: 7 and then the succeeding blow follows it, 

79: 8 some hearts will be trembling then. 

79: 9 Their eyes will be humbled. 

79: 10 They say, ‘Will we really be restored to our former state

79: 11 even after we become crumbled bones?’ 

79: 12 They say, ‘That then would be a losing return.’

79: 13 But it will be only a single cry 

79: 14 and then they will be above the ground. 

Tafsir 

79: 1 By those that pluck out vehemently,

‘Wa’ translated to ‘by’ in ayah 1-5 indicates oath, namely, I swear by these creatures that you will certainly be resurrected for reckoning on the Day of Judgment. 

The scholars differ about the meaning of ‘those that pluck out.’ These are their opinions. 1) They are the angles, who violently pluck out the souls of the disbelievers. 2) It refers to death as it plucks out the souls of human beings. 3) It refers to the souls at the time of death. 4) It refers to the stars as they set in a particular horizon and then shine in another one. 5) It refers to the arrows when they are pulled out of the bow. 6) It refers to wild animals as they move violently. 7) It refers to archers when they shoot arrows using bows [Zad al-Masyr fi Ilm at-Tafsir, ibn al-Jawzi]. 

After mentioning the opinions of the scholars, Imam Muhammad bin Jarir at-Tabari said, ‘The correct opinion is that Allah, Exalted be He, swears by those that pluck out vehemently and He does not specify a particular thing. Thus, the meaning includes whatever thing it may imply whether angels, death, a star, a bow, etc[Tafsir at-Tabari].’ 

The meaning of the ayah will be as follows: I swear by the angels that pluck out the souls of the disbelievers vehemently. 

79: 2 by those that take out briskly, 

The scholars have these opinions about the meaning of those that take out briskly: 1) It refers to the angels. 2) It refers to the believers’ souls that come out of their bodies briskly at the time of death. 3) It refers to death as it takes out the soul from the body. 4) It refers to the stars when they move from a particular horizon to another one. 5) It refers to the souls as they become active at the time of death [Zad al-Masyr fi Ilm at-Tafsir, ibn al-Jawzi]. 

After mentioning the opinions of the scholars, Imam Muhammad bin Jarir at-Tabari said, ‘The correct opinion is that Allah swears by those that take out gently and move from a place to another one swiftly. Allah does not specify a particular thing. Thus, the meaning includes whatever thing that it may imply whether the angels that move from one place to another one swiftly, the death, the stars, etc[Tafsir at-Tabari]. 

‘An-nashitat’ translated into ‘those that take out gently’ is used in the Arabic version. Nashat means to do something briskly and swiftly. Thus, the meaning of the ayah will be as follows: I swear by the angels that take out the souls of the believers briskly and easily, giving them the good news of the reward that Allah has prepared for them in the Hereafter. 

79: 3 by those that glide swiftly, 

I swear by those that glide swiftly in this universe to implement Allah’s commands and glorify, praise, and extol Him. 

The scholars mention these meanings for those that glide swiftly. 1) It refers to the angels that glide swiftly when they take out the believers’ souls like a swimmer, who glides gracefully in water. 2) It refers to the angels as they come down from heaven swiftly. 3) It refers to death as it glides in the souls of human beings. 4) It refers to ships that glide swiftly in water. 5) It refers to the stars, the sun, and the moon as they move in their orbit. 6) It refers to horses[Zad al-Masyr fi Ilm at-Tafsir, ibn al-Jawzi].  Imam Muhammad bin Jarir at-Tabari maintains that Allah swears by those that glide swiftly and He does not specify a particular thing. Thus, it may refer to everything that glides swiftly[Tafsir at-Tabari]. 

79: 4 by those that outstrip greatly, 

I swear by the angels that outstrip greatly other creatures to implement Allah’s commands. Those that outstrip greatly may refer to the following meanings: 1) It refers to the angels as they outstrip the devils when they convey Allah’s revelation to Allah’s Prophets, or as they take the believers’ souls to Paradise. 2) It refers to the believers’ souls that outstrip the angels because they long to meet Allah. 3) It refers to death as it takes the souls out of people’s bodies swiftly. 4) It refers to horses. 5) It refers to the stars as they outstrip one another[Zad al-Masyr fi Ilm at-Tafsir, ibn al-Jawzi].  

79: 5 and by those that carry out the commands. 

I swear by the angels that carry out Allah’s commands and manage the affairs of the creatures as Allah commands them. 

Allah, Exalted be He, swears by whatever He wants of His creatures, but the created beings are forbidden to swear by anything other than Allah. Whoever swears by anything other than Allah commits a grave sin. 

The thing that Allah swears for is omitted, namely, Allah swears that all creatures will be resurrected for reckoning on the Day of Judgment when the first cry takes place and the earth will be shaken and then the second cry follows it. 

79: 6 On the day the quaking blow shakes

79: 7 and then the succeeding blow follows it, 

On the Day of Judgment, the first cry will be blown. Thus, the earth will shake and this universe will become in a state of chaos. Then, all creatures will die. Then, the second cry, which follows the first one, will be blown. Thus, all creatures will be resurrected by Allah’s permission. 

79: 8 some hearts will be trembling then. 

79: 9 Their eyes will be humbled. 

When the Day of Judgment takes place, the hearts of some people will be trembling because of the horrors of this day. Their eyes will be humbled because of the great fear they will be experiencing. The hearts that will be frightened are the hearts of the disbelievers. They deny the occurrence of the Day of Judgment in the worldly life. Thus, when they are resurrected, they will suffer great fear and horror. On the other hand, the believers’ hearts will be assured and will not suffer any fear because they believe in Allah, His Messengers, and the occurrence of the Day of Judgment. This is mentioned in surah al-Nabiya’ [103] [The Great Horror will cause them no grief and the angels will meet them saying, ‘This is your day that you were promised.’] 

79: 10 They say, ‘Will we really be restored to our former state

79: 11 even after we become crumbled bones?’ 

79: 12 They say, ‘That then would be a losing return.’

Because the disbelievers deny the occurrence of the Day of Judgment in the worldly life, they mockingly say, ‘Will we really be restored to life after we die and become crumbled bones in our graves? If this happens, it would be a losing return because we disbelieve in the Messenger of Allah and we shall suffer from the torment that he warned us of.’ 

79: 13 But it will be only a single cry 

79: 14 and then they will be above the ground. 

The disbelievers have received a decisive response that would make them speechless. O disbelievers, the matter is not as you claim that there will be no resurrection and no reckoning on the Day of Judgment. The resurrection shall certainly take place and you will be returned to life after death for reckoning. It will happen after only a single cry and then you will be alive, come out of your graves, and be above the ground where Allah will gather all creatures for reckoning. Indeed, the resurrection is easy for Allah and it will happen immediately after the angel blows the first cry that will cause all creatures to die, and then the second blow that will cause all creatures to return to life will be blown. Verily, nothing is difficult for Allah, the Able. When He wants something to happen, He just says, ‘be’ and it takes place. 

Learned Lessons from Surah an-Nazi’at Ayah 1-14

• Allah has sworn by the angels, who perform different duties, that the Day of Judgment will certainly take place. Allah has the right to swear by whatever of His creatures He wants, but human beings are forbidden to swear by anything other than Allah. 

• The universe will completely be changed when the Day of Judgment takes place. The earth will quake, the mountains will be moved from their places, and all that on earth will die after the first cry is blown. Then all creatures will be returned to life after the second cry is blown.

• The disbelievers, who deny the occurrence of the Day of Judgment in the worldly life, will suffer great horror when the Day of Judgment takes place. Their hearts will be terrified and their eyes will be humble because of the great terror they will be experiencing. 

• In the worldly life, the disbelievers think that the occurrence of the Day of Judgment is impossible. They cannot imagine that they will be alive after death and becoming crumbled bones. Thus, they ridicule the fact that the Day of Judgment will happen. However, nothing is impossible for Allah, the Able. Everything is easy for Allah. The Day of Judgment will take place after just a single cry that will cause all living beings to die. Then after the second cry is blown, all creatures will be alive above the ground for reckoning. 

The Noble Quran, Surah an-Nazi’at, English Translation

The Noble Quran, Tafsir ibn Kathir, Surah an-Nazi’at

The Noble Quran, Introduction to Tafsir of Surah an-Nazi’at

The Noble Quran Surah Abasa & at-Takwir: Translation and Tafsir 

The Noble Quran Surah an-Nazi’at: Translation and Tafsir

The Noble Quran, Introduction to Tafsir of Surah an-Nazi’at

 

Name of Surah an-Nazi’at 

It is called surah an-Nazi’at; namely, those that pluck out vehemently, because it begins with this word. It is also called surah at-Tamah, namely, the great catastrophe because it speaks about the Day of Judgment and some events that will take place then. As-Shariah, a flat, plantless ground, is another name of this surah. Surah an-Nazi’at was revealed in Mecca. 

Main Theme of Surah an-Nazi’at

Surah an-Nazi’at discusses topics related to the creed of Allah’s Oneness and the Day of Judgment just as all surahs revealed in Mecca. It confirms that people will be resurrected for reckoning on the Day of Judgment, which is easy for Allah, who created this wondrous universe with its great heavens, vast earth, and firm mountains. 

Relationship between Surah an-Nazi’at and Surah an-Naba’

First, surah an-Naba’ and an-Nazi’at speaks about the occurrence of the Day of Judgment, events that will take place then, and the abode of the good-doers and the evildoers in the Hereafter.

Second, the beginning and the conclusion of both surahs are similar. Both surahs begin with speaking about the resurrection on the Day of Judgment. Surah an-Nazi’at confirms that the Day of Judgment will come and refers to its horrors, while surah an-Naba’ begins with warning the disbelievers that the Day of Judgment will certainly take place and that they will know on that day the evil result of their disbelief in Allah’s Oneness. 

Third, surah an-Naba’ is concluded with warning of the imminent torment of the Day of Judgment; while surah an-Nazi’at is concluded with confirming that the Day of Judgment will take place soon no matter how long the duration of the worldly life may be.

Topics Discussed in Surah an-Nazi’at

Surah an-Nazi’at begins with swearing by the angels that pluck out the souls of the disbelievers vehemently to confirm that the Day of Judgment will certainly take place. Then it mentions some events that will take place on that day. 

79: 1 By those that pluck out vehemently,

79: 6 On the day the quaking blow shakes

79: 7 and then the succeeding blow follows it, 

After that, the surah refers to the conditions of the disbelievers on the Day of Judgment and that they will be extremely terrified because of the great horrors of that day.

79: 8 some hearts will be trembling then. 

79: 9 Their eyes will be humbled. 

79: 10 They say, ‘Will we really be restored to our former state

79: 11 even after we become crumbled bones?’ 

Then the surah mentions some of the story of Messenger Moses and Pharaoh, the tyrant. He disbelieved in Allah’s Oneness and claimed that he was the lord of people. The surah mentions the horrible end of Pharaoh and his soldiers, and that they were drowned so that it will be a lesson for those who benefit from admonition. 

79: 15 Have you heard about the story of Moses

79: 16 when his Lord called him in the holy valley, Towa? 

79: 25 So Allah punished him, making him an example in the Hereafter and this world. 

79: 26 Indeed, in that is a lesson for him who fears. 

Then surah an-Nazi’at mentions some proofs in the creation of the universe confirming Allah’s ability to demonstrate that the One, who created this wonderful universe with its marvelous heavens, vast earth, and firm mountains, is able to resurrect people for reckoning on the Day of Judgment.

79: 27 Is creating you harder or that of the sky? He built it. 

79: 28 He raised its height and made it flawless. 

79: 29 And He made dark its night and brought forth its daylight, 

Finally, the surah is concluded with referring to the evil end of the disbelievers and the happy end of the believers. It also mentions that the duty of Messenger Muhammad is to warn the evildoers of severe punishment and give good news to the righteous that their abode will be Paradise.

79: 34 Then, when the Great Catastrophe comes, 

79: 35 on that day man will remember what he did.

79: 45 You are only the warner for him who fears it.

79: 46 The day they will see it, it will be as if they had but remained for an afternoon or the morning thereof. 

The Noble Quran Surah an-Nazi’at: Translation and Tafsir 

Quran, English Translation of Surah an-Nazi’at

Quran, Tafsir ibn Kathir, Surah an-Nazi’at

The Noble Quran, Introduction to Tafsir of Surah an-Naba’