SURAH NAZI’AT: [NUMBER 79]

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Background: Surah Nazi ‘at

NAME:  An-Nazi’at

ENGLISH NAME: The Snatchers or Those Who Tear Out or The Draggers

Name taken from Verse 1 where there is a mention of the word “Nazi’at”. But it does not
mean that this name is the actual topic discussed in the whole Surah. There are
diversified topics discussed in this Surah.

CHAPTER NUMBER: 79

ORDER OF REVELATION: 81

SURAH NAZIAT TOTAL VERSES: 46

REVELATION PERIOD: Meccan, Approx. 615 – 618 AD.

MAIN CHARACTERS: God, Angels, Man, Righteous, Deniers/Disbelievers, Moses,

Pharaoh.

SURAH NAZIAT MAIN TOPICS: Description of the Last Day, God Called Moses in
Sacred Valley of Tuwa, and God’s Favors on Man.

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Theme and subject matter
The sūrah is known by its opening word: an-Nāziʽāt. It was revealed in Makkah following
Sūrah an-Naba' and further affirms the Resurrection and life of the Hereafter. At the
outset of the sūrah, Allah (s) swears an oath by some of the angels who perform various
tasks. They are neither negligent of their duties nor sluggish. They are racing with one
another in honoring Allah’s commands. In so doing He confirms the certainty of the
Resurrection. Then He presents glimpses of the terrors of the Last Hour and of man's
distress at that time.

The story of Prophet Mūsā and Firʽawn (Pharaoh) is related to show the consequence
of arrogance and denial of Allah's messengers. Allah seized the tyrant and his followers
with severe punishment for his claim to be their god, in addition to their many previous
transgressions – drowning them in the sea. This was to be an example to others in the
future and a lesson for any who would fear Allah.

Then the Creator points out the weakness of mankind in comparison to the strength of
many of His other creations. He describes His limitless creative power and how He
developed the earth until it was suitable for man's habitation and a source of
sustenance for him and his cattle. The implication is that such a power, being none but
Allah, Most High, is surely able to re-create anything at will. The Prophet (s) was sent
only as a warner to resurrection. On Yawm al-Qiyāmah life on earth will be shown to
have been extremely brief as if we lived for just a morning or evening, so all people are
being warned to prepare for it while the opportunity still remains.

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Connection with previous surah
The conclusion of surah Naba' related to the beginning of this surah Allah said;

Indeed, We have warned you of a near punishment – on the Day when a man will
see what his hands have put forth and the disbeliever will say, “Oh how I wish I
were dust!”

So Allah ends the previous surah with the mention of Judgment Day, and starts this
surah with the mention of the Last (Judgment) Day.

The theme of this surah is very similar to surah An-Naba it talks about the Resurrection
and the Day of Judgment. It also refutes the doubts of the disbelievers regarding the
Resurrection.

Oaths
In the beginning of this Surah, Allah does Oaths (Aqsaam). But why are Oaths used?
Amongst the early generations, including the students (Tabi'oon) of the companions of
Allah's Messenger, many had the opinion that an Oath is used for something;
- Sacred
- Powerful
- Awe inspiring.
I.e. Allah swears by the; sun, moon, day, time, etc.

Ibn al Qayyim says in his book:

Title of book- (the Meanings in the Oaths of the Qur'an), that when Allah swears an
Oath - it has some relation to the surah's message. It is a powerful means of introducing
a subject in the surah. I.e. In surah Qiyamah, Allah says;
Laa Uqsimu bi Yawm il-Qiyamah, wa Laa Uqsimu bin-Nafsin Lawwaamah.
(No, I swear by the Day of Resurrection, and I swear by the blameworthy
soul/nafs/conscience). Then the rest of that surah talks specifically about them
subjects in detail.

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Why swearing with Angels/winds
A question may arise why is Allah swearing by the angels? While the subject has not
been explicitly stated it implies that it is about the Day of Resurrection. The Makkans
denied the coming of that Day; however, they did not deny the angels. They
acknowledged that the angels take out the soul at the time of death. They also believed
that the angels moved at tremendous speeds. They could reach any place between the
earth and the heavens and promptly execute any errand 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. Therefore, the basis of the reasoning is that the
angels who took the soul by the order of Allah 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
Allah could also upset this universe by the order of the same God whenever He 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.
The beginning of this surah contains oaths which talk about winds. The Arabs talk about
the unseen and are skeptical of it. The closest thing to the unseen in the seen world is
the wind i.e. the closest thing that we can experience but cannot see is the wind. Allah
(swt) illustrates His (swt) power of destruction and mercy by the wind. Some destroy
entire towns and others sustain life on Earth. So the idea here is that Allah (swt) does
not need to make any special arrangements for the kaffir to bring them their
punishment. All Allah (swt) needs to do is unleash his wind – so who’s power are you
questioning. That is the idea of the winds being used as an oath.

Tafseer of Surah

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By those (angels) who extract (the souls of the disbelievers and wicked) with violence

An-Naziat comes from the word naza‘a means to yank out with great force/ to pull out
forcefully. Here, Allah (swt) swears by the ones who yank out.
Gharrqa means having dove in/dive in. The word Gharqan is used to emphasize the
act of pulling out without using the same root i.e. wa’nazia’ti naza’a.
So what has been depicted? The verse describes an image of someone diving into
something and pulling it out by force
The majority of the mufasiroon agree that these creatures are angels. The second
opinion is that these are stars that Allah (swt) is speaking of as in stars that the Bedouin
would see yanked out of the sky i.e. comets. The third opinion is that the verse refers to
winds. It is important to note here that the Quran is sometimes ambiguous and that
Allah (swt) did not make clear that the verses refer to Angels here. Furthermore, when
there are a variety of opinions especially amongst the first generation that in itself is an
indication that the verses are ambiguous and not something absolute. If this surah does
indeed refer to winds then the understanding is that it refers to the winds that pull trees
out from their roots out of the ground or buildings from their foundations. Contrarily, if it
refers to angels it means the angels that dive deep into the body and pull and rip out the
soul that wants to stay in the body.

By those (angels who take out the souls of the believers gently

Nasht in the Arabic language refers to undoing a knot without making an effort. Another
usage of this word is when you have an animal tethered up and it frees itself with very
little effort. If understood to be referring to angels the verses refers to angels that
seamlessly enter the body and take out the soul in a very smooth process like the
undoing of a knot with no force necessary. Contrarily, if it is referring to winds it is a
reference to a smooth breeze which is a source of relief and comfort to the person
experiencing it. So, these first two verses talk of a violent destructive wind and also a
gentle wind which is a source of comfort especially in desert life.

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And [by] those who glide [as if] swimming

Sabh means to swim quickly and smoothly float. If referring to angels it refers to the
angel that swims seamlessly into the body. Others have commentated that if these
verses refer to winds then this verse is a reference to the clouds that swim in the air
floating as a result of the winds that are pushing them.

The sabq is a reference to a race when one thing takes a lead over another. So, the
angels here are racing back with the souls for their judgment. From the view, the clouds
will be in a race with each other, some faster than others.

And by those (angels or winds) who arrange the matter

Fa - 'Then' - a continuation from ayah 4.

Mudabiraat comes from the word tadbeer which means thorough planning, thorough
organization or executing a matter diligently. So, Allah (swt) is swearing here by those
that execute His command. If this is referring to angels it is a reference to the angels
that are assigned different tasks by Allah and they do a diligent organized job of
executing those commands. If it is a reference to winds it means the winds that
distribute clouds in different directions, dust, pollen, rain etc. All Life is sustained by
winds due to them distributing rain, pollen etc. So, Allah has an organized plan whereby
some places get clouds and other don’t i.e. some places are lush and green, others
experience flooding whilst other places are dry and experience drought and famine.
Now that Allah (swt) has taken oaths, He (swt) moves onto another subject. When an
oath is taken a statement is made i.e. I swear by ’x’ I am going to do ‘y’. So, now Allah
speaks of the depiction of the Day of Resurrection which the oaths at the beginning
sought to establish.

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On the day will quake (the earth) with a terrible quake

Rajaf means to rattle or to shake and is one of many words used in the Quran for this.
Rajaf is a highly uncomfortable motion and depicts the state of the person affected by
the motion which is one of discomfort and disarray.

Similar words

Zalzala means someone’s feet slip. The repetition of the phonetics in the sounds
alludes to feet which keep on slipping which happens during an earthquake.

Ragg is an initial jerk where something which was originally stationery suddenly gets
put into motion. The ulema have commentated that this is the first moment of the
experience of an earthquake.

Maara is used when you are riding a horse or a large animal runs past you, or you are
running and it simulates the feeling of an earthquake as everything is shaking.

Allah (swt) in this verse does not mention the earth. Al-Raajifah means that which is
meant to shake.

And the subsequent (one) follows it

It will be followed by Ar-Raadifah. Radaf literally implies the person (Raadif) who sits
behind you when you are riding a camel, horse or car for example. Wherever you go
they will follow as they are on the same ride. Allah (swt) mentions that there will be
another violent vibration and movement one successfully following another i.e. one
meant to follow the other. The majority of ulema are in agreement that this verse refers
to the second blowing of the trumpet and the previous verse refers to the first blowing of
the trumpet.

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Hearts that day will palpitate
One of the words used for fear in the Quran is khawf is a fear used for a perceived
danger. Khawf is more of a physical danger. Khashiya is used when you are afraid of
the magnitude of something i.e. the magnitude of losing one’s job or the Day of
Judgment or death. Khushu’a is a fear which is manifest in your heart but also shows in
your face and limbs and is the type of fear which we should show in our salaah. Taqwa
is to fear the consequences of one’s actions. Hadhr means to try to avoid or escape
something out of fear. Ra’a is to startle someone and is a fear which subsides quickly.
Awjasa is a fear when you hear something that scares you and also means to hide your
fear within you and not let people see your fear. Wajal is to have a fear which
penetrates deep into your heart and is mixed with love i.e. when you are afraid of
disappointing the one you love. Ra’ab is to be overwhelmed with intense fear which
makes you lose your reason. Ashfaka is to be afraid that some harm will come to
someone you take care of. This illustrates that it is very difficult to translate the Quran
as there is so much depth to the language. These words which describe different types
of fear are used in the Quran where it is best situated in the Quran. Wajaf used in this
verse is a fear mixed with discomfort. One who feels wajaf is the one whose heart is
pounding so hard they can feel it out of fear. It is also used when you strike your horse
and its heart starts pounding and it races forward. This is the kind of fear that Allah
depicts here when the second shaking occurs. Some hearts on that day will be beating
out of their chest is the message here. The sentence structure illustrate that these
hearts right now are at peace with no discomfort but these are the very same hearts
especially on that day that will experience waajifah. The choice of this word illustrates
that the heart will not come to rest on that day and will continue to beat.

Their eyes humbled

Sometimes Allah (swt) depicts the terror of the Day of Resurrection in the Quran by
describing things that qare going to happen for example the collision of the Sun and the
Moon. Sometimes He (swt) depicts it by looking at the person and how scared they are
by looking at their reaction to the events. This is a surah which highlights more so the
reaction to the events of that day. The word absaaruha refers to the sight and the
interpretation is that the vision will be directly connected to the hearts. What you see
and how you perceive what you see is directly connected to what you have in your
hearts. The eyes that are connected to the hearts that are petrified and will be khashiya
– overcome, overpowered, humbled.

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They say, will we indeed be returned to our former state?
With this verse there is a transition which illustrates sarcasm.
Mardood – Radd: a return where you were not accepted. So you were sent back.
From example, you tried to cross a border and your paperwork was not accepted hence
you returned. Here the disbelievers are saying ‘What! Our death was not acceptable
and now we have to be brought back to life?’ This is a means of sarcasm from the
disbeliever.
Hifr (shovel to dig in the ground). When you dig in the ground, but you've dug in the
wrong place. So someone tells you to make that land back to normal again i.e. put the
soil back to where it originally was = Hafirah. So the disbelievers are saying, our graves
are dug. It doesn't seem possible that we would be brought once again onto the Earth.
Hafirah: Return back to where you started (former state)

What! When we become decayed bones?

Nakhira means the bone will be empty on the inside from decay and all that is left is a
shell and air passes through it. ‘Maybe it might be possible if I had just died and in a
couple of hours someone is able to revive me’. ‘But you are saying we will be raised
again from this state? (State with decayed bones)

They say; then that would be a losing return

In the Quran when Allah (swt) speaks of murder there is the person who kills someone
by accident – manslaughter and the person who kills deliberately – homicide. When
Allah (swt) talks of manslaughter, He (swt) says ‘Whoever killed (past tense) a believer
by mistake’ and when He (swt) talks of killing on purpose He (swt) says whoever kills
(present tense) a believer on purpose’. The diff is the one who kills on purpose may do
it again and so there will be continuity and the one who did it my mistake is unlikely to
do it again hence the past tense is used.

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Before in verse 10 we see the word yuqooloona – they say/they will say (present-future
tense). This illustrate something is said or done often. In this verse, qaaloo-they say
(past tense). This illustrates that this statement in this verse was only made once or
twice and was not frequent.
The qaaloo in this verse illustrates that some of them actually gave this some thought.
Even though they said this in a sarcastic tone some of them did reach the conclusion
that if resurrection is the truth the return will be full of khasira (loss).

Then it will only be a single shout

Allah (swt) now ends this discourse. Zajrah means that Allah will scold them and this
scolding will be all it takes (to achieve verse 14-awaken them). Some scholars have
commented that this zajrah is the blowing of the second trumpet.

And behold? They will be awakened!

This verse is connected to the previous due to the letter fa which indicates that this
verse is a consequence of the previous verse.
Sahr/Sahirah literally means your sleep has disappeared and you cannot sleep
anymore. Sahirah was used in reference to the below;
It is used in reference to an open field as far as the eye can see and where the
travelling Arab has nowhere to rest. He will be worried that someone will be able to see
him from a distance and try to rob him. As a result, he loses his sleep since he feels too
exposed in the open
Sahirah is also used in reference to a Mirage. When you are travelling in an open space
i.e. in the desert, you are exhausted, and you need water. If you see signs of water,
your sleep disappears.
Sahirah is also used in reference to pale/crusty ground which is almost white and flat
where all mankind will be gathered on Judgment Day. The Sahara desert is called the
Sahra in Arabic because it covers all of the above meanings.

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Has there come to you the story of mosses?
The story of Musa is the most frequent and detailed of Qur’anic historical accounts. It is
mentioned in many other surah’s, in different ways. With this verse, there is now a
complete shift in subject. Allah is saying that you are not the first ones to revolt, to be
skeptical and poke fun at the truth and Allah (swt) now shifts his attention to the
Messenger (saw). Even though the disbelievers are still listening they are no longer
being addressed. The word hadith is used for something that is so old that when you
are reminded of it, it sounds like it is new. We are being reminded here of Musa’s (as)
legacy and we will feel like we are hearing it for the first time. That is how relevant this
story is to this discussion.

When his Lord called him in the sacred valley of Tuwa

According to most commentators, the valley was "Tuwa" was made sacred when Allah
spoke to Musa there for the first time; and it was blessed a second time when Musa led
the Children of Israel out of Egypt and brought them to that valley. It was most likely
located next to the mount called Jabal aṭ-Ṭur in Sinai, where Prophet Musa received the
tablets containing legislation from Allah.

Nida (naadaahu) in Arabic means to call someone loudly. So when his Lord (swt)
forcefully called him with a tremendous voice. Muqadis could be a place that is
specially designed to exalt Allah i.e. a holy or sanctified place. There is a parallel here
as the Messenger (saw) himself was called to the cave in Mount Hira and given
revelation. Here the Messenger (saw) is reminded that Musa (as) was called to the
valley of Tuwa for revelation.

Go to firaun, for indeed he has transgressed

The word ila means to go towards, head in that direction, meaning get started on your
mission. The messenger is to go to the Quraysh, the disbelievers, just like Musa had to
go to Fir’aun. The word tagha (tughyan) translated here as transgressed means

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‘exceed a limit, to transgress, exceed the bound, or deviate’. Tugyaan (Dagha) is used
when a pot is filled with water to the extent that the water spills over the top. It’s also
used for oceans when they start boiling over as in a flood. So, in this context there are
limits set on a human on what they can do and say and when they cross this limit they
have engaged in tugyaan. Fir’aun exceeded his limits and did tugyaan in two ways that
we learn of in the Quran by declaring himself Rabbi (lord) and by enslaving Banu Israel.
The message here is that Fir’aun rebelled just like you (the Quraysh) have. Neither
tyranny nor transgression should be allowed to take place or be left unchecked. This
leads to corruption and to what displeases Allah. Therefore, Allah selected one of His
noble servants and tasked him to put an end to them.

And say; will you like to purify yourself from your sins?

In the ayaat above we learn that Allah not only instructs Prophet Musa to go to the

tyrant but also guides him as to how to address the tyrant; hal laka ila (would you like
to) “…An tazakka [purify yourself]?’” Look at the way the question has been
put: would you be willing to purify yourself. When a person is indulged in transgression
his heart hardens and he loses his way. So the first question was whether or not the
tyrant would like to purify himself of the stains of tyranny and disobedience. Here is an
important lesson for any preacher regarding what our goal should be. Our goal should
not be that the person listens to us and follows us but rather we should genuinely care
for their well-being and work on their soul purification.

The mission of the messengers was tazkiya (purification) to take the elements of a
person’s personality that are flawed and evil and cleanse oneself of them. The question
that Musa asks Fir’aun is the same question that is asked of the people who do not fear
the hereafter. Do you find any voice of reason inside you that tells you that you should
become a better person? I.e. is there anything clicking inside you with the message I
am giving. If so there is hope.

I will guide you towards your Lord so that you fear him

The word hidayah (ahdiyaka) is used in multiple ways in the Quran. In Surah Fatiha we
find ihdinasiratal mustaqeem. In this verse we find the preposition ila used which is not
used in Al-Fatiha. In Al-Fatiha the absence of ila means, according to literary

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interpretation, guide us to and along the straight path. With ila it would mean guide us to
the straight path. For example, if you were to ask someone to guide you to the airport
you are essentially asking for knowledge and instructions. In contrast, saying guide me
to and along to the airport is a request not just for instructions but also for support, for
example requesting someone sit in the car with you. In this verse Musa (as) is saying I
will guide you to your Lord meaning let me at least tell you and teach you.

The word rabbik is used here and not for example Ila because Fir’aun declares himself
Rabb.

The word khashiya (taghsha) is used to describe a fear of something magnanimous

and huge. Here, the appreciation of the knowledge of the existence of a Creator will put
you in a state of khashiya. Musa (as) is saying here let me guide you to your lord and
give you knowledge of Him (swt) so that as a result you will be overwhelmed by the fear
of something greater than yourself. This indicates that true knowledge leads to fear and
is why the people mature in knowledge are called ‘uloo al-baab’ (the people of pure
intellect) by Allah (swt) in Surah Al-Imran where you find towards the end of the Surah
these people are terrified.

It is important to bear that this story is being narrated in order to draw a parallel with
Muhammad (saw) and the Quraysh.

Then he (Musa) showed him (Fir’aun) the ultimate sign

The message here is that in order to help Fir’aun find that goodness inside him Allah
(swt) showed him the ultimate sign (ayat ul-kubra).

Kubra is the feminine equivalent of Akhbar (as in Allahu Akhbar) and is a superlative
adjective in Arabic. We know that Musa (as) was given many miracles but of all the
miracles given to him, Fir’aun was most afraid of the stick turning into a snake. We
know this because Fir’aun hired magicians to try to replicate only this act and not the
other miracles of Musa (as). The parallel drawn here between Muhammad (saw) and
the Quraysh is that the Messenger (saw) also gave the people the ultimate sign – the
miraculous eloquence of the Quran which the quraish mocked.

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But (Fir’aun) denied and disobeyed
After seeing this miracle, as there nothing inside of Fir’aun that wanted to return to
good, he did kadzheeb as a result. In Arabic when kadzhaba is said it is usually
followed by bii and an object i.e. the sign or Musa or his own conscience was lied
against. In Surah Naba, fa kazzabu bi aya Tina kizzaba-(lied against our ayahs). In
this verse kadzhaba is mentioned without being followed by bii which is a tool in Arabic
to imply that everything was lied against.
Thus, in this verse ‘fa kadzhaba’ indicates that Fir’aun lied against Musa (as),
propagated against Musa (as) and lied against the miracle that Musa (as) showed him
calling it a lie, magic and trickery and he also lied against or denied his own conscience
which deep inside was telling him Musa’s (as) message was the truth. This also relates
back to the Quraysh who are doing the exact same thing with the ultimate sign of the
Messenger Muhammad (saw) by lying against themselves and the Messenger (saw).
Put another way they denied the message of the Messenger (saw) against their own
better judgment even though deep inside they knew it to be true.
The second part of this verse ‘wa ‘asaa’ tells us that in addition to lying Fir’aun did
‘asaa which means to disobey. There are three types of disobedience mentioned in the
Quran. The word ‘asaa is to deliberately refuse to do something that you know to be
good and its use is perfectly appropriate in this verse for that reason. Fisq is another
word used for disobedience and commonly translates as corruption. Literally it means to
abandon a path that was good to begin with. So someone who has fisq is someone
who was good but subsequently went down the wrong path. Also, in fiqh the person
who keeps abandoning the right way and disobeying Allah despite knowing the right
way is called a Fasiq. In the context of this surah the kadzheeb of the Quraysh
manifested itself earlier in the surah in verse 10, 11 and 12 when they were being
sarcastic about the subject of resurrection.

Then he turned his back, striving

What this means is that Fir’aun is pacing back and forth. Sa’i (yas’a) does not mean to
run; it is a state faster than walking but slower than running. The image here is that
Fir’aun is up in his castle somewhere restless and pacing up and down thinking of what
to do next. Tadbeer is diligent planning. Here we have idbaar which is lesser than
tadbeer and is when you try to put a plan together too quickly to that point that you
have not been able to give it enough thought. So he is turning back and forth and
thinking of what to do next. An example of this is that Fir’aun first calls Musa possessed

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then he calls him a magician and when that did not work he tried to get people to
believe that Musa was a threat to them.

Then he gathered (his people) and called out to them

Allah (swt) now illustrates Fir’aun’s desperation. Jama’a in Arabic means to gather and
so does hashara in translation at least. The difference is that hashara means to herd
and is used when referring to animals. Here, Fir’aun gathered the people forcefully like
animals so that he can re-iterate to them the belief they are supposed to have i.e. the
official religion of the state. He called out to them and made a proclamation.

He said, ‘I am your lord the most high’

This claim was already known to his people but Fir’aun felt the desperate need to
remind his people of this. The word supremacy illustrates that there is someone else
claiming to be a Lord and Fir’aun realises he is in competition with that Lord and felt the
need to tell his people that he was the higher Lord as the other Lord was beginning to
be believed in by his people. This was Fir’aun’s shirk. The shirk of the Quraysh was
allegiance to their traditions with the same net result. The Quraysh came out to remind
people of their traditions.

Then Allah (swt) seized him in an exemplified punishment for the last and first
people
Then Allah (swt) seized him and made nakaal (exemplified punishment) out of him.
Nakaal in Arabic is used for an anklet or a bracelet which in ancient prisons was tied to
a wall so that you cannot move. It is also the same chain today which binds prisoners so
that when a guard moves them they are all forced to move. So a nakaal is an anklet or
bracelet which either restricts your movement or forces your movement. This was used
as a visible deterrent and to inject fear as people would see this and subsequently avoid

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crime to avoid ending up in chains. Allah (SWT) took Fir’aun and made a nakaal out of
him thereby using him as a deterrent i.e. don’t be like Fir’aun because he is the worst
kind of example for the last of people to walk this earth and the first people to walk it.
Also, Fir’aun said to people that he would make an example out of them so Allah took
him and made an example of him. So, Allah is delivering a message to the Quraysh that
they should heed this warning as people more powerful than them have been dealt with.
And by this the Messenger (saw) is being told don’t worry about it if they disbelieve as
Allah has dealt with worse folk than this. Two messages are delivered at the same time
– issuing a threat to the kaffir and issuing support to the Messenger (saw).

Surely in this there is a lesson for whosoever fears Allah

Here, Allah (swt) says that in all of that there is ‘ibra. ‘Ibra is commonly translated as a
lesson and a warning. It comes from ‘oboor which means to cross water for example a
river. ‘Abra-tal-ayn is used when you shed a tear meaning the tear has crossed the
lines of your eye and come out which indicates how the word is used. When you use it
about a person it means he is so sad he is brought to a point of tears. Especially in the
account of Fir’aun and Musa (as) there is enough reason to shed tears out of sadness if
you understand the story. The analogy of crossing the water is used here to indicate
that there is enough of a clue in these verses for you to cross the waters from falsehood
into truth.

Are you more difficult to create or the sky that He constructed?

The previous verse ends the discourse on Fir’aun and Musa (as). Bina (banaa’a) is to
build something where one piece of it is connected to another. A building is called a
Bina because one brick meshes into another. Allah (swt) illustrates that the sky is a
seamless construction where one piece falls into the next. In Arabic Sama not only
means the sky but also everything that is above it which includes the planets and stars
(heaven) etc. So Allah (swt) is asking what is tougher to create the stars and universe or
the creation of man.

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He raised and proportioned it
Samk is the top of something for example the highest part of a camel’s hump is called a
saamik. Rafa'a (elevated) Samkaha (its highest point), Sawwaha - Balanced it out and
levelled it. Allah (swt) says here that He (swt) elevated the highest part of the sky to the
point that we cannot even see it and then (fa sawwaha) he moulded it to perfection.

And he darkened its night and brought out its brightness

Allah (swt) speaks of the night and it’s darkness in many different ways each of which
has its own connotation many of which are found in Juzz Amma. Allah (swt) here talks
of darkness of the night highlighting the difficulty with which one can see and things
become blurry where the night is made so dark that it becomes hard for you to see. And
then out of this darkness He (swt) brought out the time of the morning that is the
brightest and easiest in which to see (duha). Allah (swt) here contrasts two things. First,
He (swt) made the night so dark you could not distinguish falsehood from truth,
figuratively speaking, and then He (swt) brought a day so bright that there is absolute
clarity of one thing over another. In between the lines, this is a reference to revelation in
that there were nights so bad that the Quraysh were pitting idols against each other,
discussing whether there is life after death and whether there is a heaven and hell i.e.
the dark night where nothing is clear out of which Allah (swt) brought this clear day and
revelation.

And after that He spread out the earth

Dahwa (dahaha) in Arabic can mean the egg of an ostrich. Some supporters of science
in the Quran suggest that as the word dahwa indicates something oval or round that
Allah (swt) is indicating that the earth is round. In the classical sense daha means to
smoothen and to spread out and Allah (swt) is illustrating the powerful creation of the
earth and how widely it is spread. And perhaps this is also a reminder to the kaffir of the
verse (14) in which Allah (swt) said you are going to end up in that flat clear land
(saahira).

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He brought forth from it water and its pasture
Mar’a is a noun used to allude a place and ra’ is used for pasturing where you grow
produce for your cattle and for yourself. So Allah made the earth wide and smooth and
expansive so we could find water in it, and also made areas where we could grow food
for ourselves and our animals in different locations and different times. Maa' = water.

And the mountains He has fixed firmly

Irsa (arsaha) means to put an anchor down on a large ship. So Allah (swt) has created
mountains like they are anchored into the ground. The idea being that they are not like
other buildings that you can just remove. They are fixed and are very tough in their
construction. Irsa is also used for pegging i.e. to peg something into the ground.

(To be) a provision and benefit for you and your cattle
After speaking about the earth and the sky, Allah (swt) says that all of this is a provision
for us to use. Here, Mataa' – means provisions to use. So, not something you enjoy but
definitely something you use. Thus, dunya has been described here as something for us
to use but not necessarily for us to indulge in its enjoyment. The word is appropriate
here as the real problem of the person who denies akhira is that they are too addicted to
enjoying dunya. Tamatu’ means to use and to enjoy.

But when the greatest calamity comes

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Jaa’ah means to come and is used for a grand arrival. Idha here means all of a sudden.
Tam is used for something which is completely full. For example when someone fills up
a well with dirt so it becomes full. Taama is a calamity that is so complete and
overwhelming from every direction there is no escape from it and where this is trouble
every direction you turn to. So taamatul kubra is the ultimate calamity that all of a
sudden arrives and makes its grand entrance.

On that day man will clearly remember what he strove for

Yatadhukurul insaan means that man will thoroughly remember everything he did.
This word means that every last memory will be recollected and man will remember
every last thing he did and rushed towards.
Maa Sa'aa - what he paced/strove for (i.e. what he used to pace for in this life). [This is
the similar word used for Pharaoh in ayah 22 of this surah when he was pacing to plot
against Moses.]

And the hellfire will be made manifest to whom who sees it

Burriza is used to pull something out and place in front of someone. Jahama is a word
used when a lion is staring at you with hungry eyes. It is one of the names of the hellfire
and is also used in a blaze that is so intense that it almost looks like it is staring at you.
So, this enraged hellfire will be brought forward for anyone to look at meaning they will
have to look at the rage of it. In this verse it will be brought out in front of the one who
wishes to see. If you look at the statements of the skeptics in this surah they said they
could not visualize bones being resurrected and brought back to life and their original
state. So, Allah is now saying you will see eventually when the fire is brought out in front
of you.

Then, as for those who transgressed

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The message of Musa (as) to Fir’aun in verse 17 was because – innahu tagha, he had
rebelled. Now a parallel is brought to light that the message applies not just to Fir’aun
but anyone who engages in rebellion.

And those who preferred the life of this world

Aathara means to give preference. And so the source of rebellion is mentioned here.
It’s the preference of worldly life and of following one’s desires.

Will have hell for his refuge

Ma’wa means to find some place to hide and seek refuge from danger. But, we just said
that jaheem is a blazing fire like a roaring lion staring at you and Allah (swt) is now
saying that this jaheem will be a place to find refuge. This is Allah’s (swt) sarcasm. The
surah begins with the Quraysh being sarcastic and now Allah (swt) is being sarcastic
saying that this blazing fire will be their refuge.

But as for him who feared standing before his Lord and restrained his soul from
vain desires
Khaafa - feared to stand
Maqaam- in front of his Lord.
Hawaa - vain/empty/pathetic desires which may be so strong on the moment, but when
the feeling vanishes - it is nothing
Musa (as) was giving an offer to Fir’aun in this surah – Let me guide you to your Lord
and you will gain some fear. The believer, however, not only fears his Lord but fears
even standing in front of his Lord (maqaam). As a result of this fear of consequence the
believer prevented the nafs inside of him from vain, pathetic and empty desires. Maqam
can have two connotations: it may refer to the Lord's exalted position above His
creations or to the standing for account before Him. Fear of the account and judgment
on the Day of Resurrection prevents believers from transgressing and following their

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own desires and inclinations. Whenever they should commit a sin out of weakness, they
are quick to repent and correct themselves. Thus, they are reassured that their
destination is Paradise.

Will have paradise for his refuge

Paradise will be the believer’s place of finding safety from danger. Bear in mind that this
surah is not about belief and disbelief in the hereafter. This surah is about preference of
the hereafter versus preference of this life which is one of the root causes of someone
who disbelieves. This can also be a disease for the Muslim too who falls into dunya and
forgets ahkira, talking about it casually.

They ask you (O Muhammad) about the Hour, when will it come to pass?
So, the Quraysh are asking the Prophet PBUH but mostly in a sarcastic tone when the
Day is going to come to pass. The Quraysh are now being sarcastic asking when the
Hour will be upon them. They are saying we can see the mountains and that they are
pegged but this idea of the Hour coming when is this really going to come and situate
and peg itself in. Allah (swt) quotes this to the messenger (saw) and then turns to him
and asks a question in the next verse.

In what position are you to mention?

Allah asks the messenger (saw) in what capacity are you to make mention of the hour.
The messenger (saw) does not have the capacity to mention when the Hour will come
to pass only to mention that it is coming and get ready for it.

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To your Lord belongs its finality
So after posing the question to the messenger (saw), Allah (swt) says only to your Lord
will the final and complete knowledge of it. Muntaha comes from intiha which is the
conclusion of something. Here it implies that the possession of the beginning of the
events of akhira to the very end of the events of akhira belongs to your Lord.

You (O Muhammad) are only a warner for those who fear it

Allah now answers the question put in the previous verse and makes mention of his
capacity only as a warner for those who will actually gain some fear out of his message.

The day they see it, it will seem as though they had not remained in this dunya
except for an evening or morning.
A’sheeya (evening) signifies the time when the sun starts setting i.e. from its peak at
noon to Maghreb. Duha (morning) is the early morning i.e. from Fajr time to noon.
Allah (swt) here is saying that their life will seem like one morning or afternoon in
comparison to that hour. The beginning of this surah starts with Judgment day and at
the end of this surah Allah (swt) talks about the hour. Thereby both starting and finishing
with this subject making the surah a complete discussion. Same with surah naba.

Lessons from surah Nazi ‘at

1. Allah is the only one that has complete knowledge of everything. Even the
Prophet Pbuh was just a warner to those who fear.
2. The legacy of Musa showed us that transgression(through firaun) is an
unforgivable sin and it should serve as a lesson for those who fear
3. Remind yourself of all the creations of the heavens and earth and reflect on how
easy it will be to create human beings
4. 4. On the Day of Judgment, we will remember what we did in this life, and be
held to account for it.
5. There is a better understanding of the significance of taking oaths.

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