Surah Naziat (Recovered)
Surah Naziat (Recovered)
Surah Naziat (Recovered)
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Background: Surah Nazi ‘at
NAME: An-Nazi’at
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 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.
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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.
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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.
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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.
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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)
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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).
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.
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.
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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?
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.
It is important to bear that this story is being narrated in order to draw a parallel with
Muhammad (saw) and the Quraysh.
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.
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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 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).
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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.
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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.
(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.
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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.
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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.
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.
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.
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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.
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.
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