النص المفهرس

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إِلَّا عَذَابًا ﴿.َ﴾ إِنَّ لِلْمُتَّقِيْنَ مَفَازًا ﴿٢﴾ حَدَآئِقَ وَأَعْنَابًا ( ٣٢)
لا
وَّكَوَاعِبَ آَتْرَابًا ﴿٣°ْ﴾ وَكَأْسًّا دِهَاقًا ﴿٣٤) لَا يَسْمَعُوْنَ فِيْهَا لَغُوًّا وَّلَا
كِذَّبًا ﴿٢٣٥) جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا ﴿٢﴾َ رَّبِّ السَّمُوَتِ
وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحُمْنِ لَا يَمْلِكُونَ مِنْهُ خِطَابًا ﴿٣٧﴾ يَوْمَ
يَقُوُمُ الرُّوُحُ وَالْمَلَئِكَةُ صَفٍَّ لَّا يَتَكَلَّمُوْنَ إِلَّ مَنْ أَذِنَ لَهُ الرَّحْمُنُ
وَقَالَ صَوَابًا ﴿٣٨) ذلِكَ الْيَوْمُ الْحَقُّ، فَمَنْ شَآءَ اتَّخَذَ إِلَى رَبِّه مَابًا
﴿٣٩ ﴾ إِنَّ أَنْذَرُنكُمُ عَذَابًا قَرِيْبًا ؛° يَّوْمَ يَنْظُرُ الْمَرُءُ مَا قَدَّمَتُ يَدَاهُ
وَيَقُوُلُ الْكَافِرُ يَلَيْتَنِىُ كُنْتُ تُزَّبًا ﴿٤٠﴾
About what are they asking each other? [1] About the
Great Event [2] in which they dispute! [3] Truly, they
will soon know. [4] Again, truly, they will soon know. [5]
Did We not make the earth as a floor, [6] and the
mountains as pegs? [7] And We have created you in
pairs, [8] and made your sleep a source of rest, [9] and
made the night a covering, [10] and made the day a
source of livelihood. [11] And We have built seven strong
(skies), [12] and created a luminous lamp (the sun). [13]
And We have sent down from the rain-laden clouds
abundant water, [14] so that We bring out therewith
grain and vegetation, [15] and thick gardens. [16]
Surely the Day of Decision is an appointed time, [17] a
day when the trumpet will be blown, so you will come
in multitudes, [18] and the sky will be opened, so it will
become as gates, [19] and the mountains will be set in
motion, so they will be as mirage. [20] Surely Jahannam
(the Hell) is set in ambush. [21] (It is) an abode for the
rebellious people [22] who will be abiding in it for ages.
[23] They will taste nothing cool in it, nor a drink, [24]
except boiling water and pus, [25] this being a
recompense in full accord (with their deeds). [26] They
did not expect (to face) accounting (of their deeds), [27]
and they rejected Our signs totally. [28] And everything
(from their deeds) is thoroughly recorded by Us in
writing. [29] "So now taste! We will never add to you

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anything except torment." [30]
For the God-fearing there is sure achievement, [31]
gardens and grapes, [32] and buxom maidens of
matching age, [33] and goblets filled up to the brim. [34]
They will not hear therein any vain talk, nor lies, [35]
this being a reward from their Lord, a sufficing grant,
[36] (from) the Lord of the heavens and the earth and
what is between them, the All-Merciful. No one will
have power to address Him, [37] on the Day when the
Spirit and the angels will stand in rows. They will not
speak, except the one who is permitted by the Rahman
(the All-Merciful) and speaks aright. [38] That is the Day
which is sure to come. So whoever so wishes may take
refuge with his Lord. [39] We have warned you of an
approaching torment (that will be inflicted) on a day
when one will see what his hands have sent ahead, and
the disbeliever will say, "O would that I had become
dust!" [40]
Commentary
About what are they asking each other ?... 78:1). The word) عَمَّ يَتَسَآءَ لُونَ
'amma is made up of two particles: [1] The preposition ¿s 'an (about); and
[2] the interrogative particle \ 'ma' (what?) (the last letter, that is, 'ma'
has been omitted according to the grammatical composition. The sense is :
About what are they asking each other?' Allah Himself replies to the
question when He says:
About the Great Event in which they) عَنِ النَّبَا الْعَظِيمِ الَّذِىُ هُمْ فِيْهِ مُخْتَلِفُونَ
dispute !.... 78:2,3). The word naba' means 'news' but not every news is
naba'. It means a 'momentous news of a great event'. This refers to the
news of the Day of Judgement. The verse purports to convey that the
inhabitants of Makkah ask about the Day of Judgement in which they
dispute [while some of them believed in Resurrection, others did not.]
Sayyidna Ibn 'Abbas 4ee reports that when the revelation of Qur'an
started, the pagan Arabs used to form circles and discuss and criticise it,
especially about the tremendous import of Resurrection and Judgement
referred to in the Qur'an. The pagans thought this was impossible, and
they used to have protracted discussion. The disbelievers persuade
themselves to believe that the predicted event will never take place,

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though there were others who believed in the event. The Surah opens by
shunning the enquirers and the enquiry, it wonders that anyone should
raise any doubts about Resurrection and Judgement. Some of the
commentators express the opinion that their enquiry was not a genuine
one where they were keen to learn about the truth. So they ask
half-mockingly and half in doubt, when that event, so loudly pronounced,
will happen. Qur'an has responded by asserting one statement twice for
emphasis, thus:
Truly, they will soon know. Again, truly, they) كَلَّ سَيَعْلَمُونَ. ثُمَّ كَلَّا سَيَعُلَمُوْنَ
will soon know .... 78:5) The particle kalla is negative, and means 'never,
by no means'. It means here that this matter cannot be understood by
question and answer or by disputation and debate. Its reality will be
understood by them when they will face it. It is such a reality that has no
room for questions, disputation or denial. The Qur'an says that soon they
will come to know about it [and this statement is repeated twice for
emphasis]. In other words, when they die, they will discover the realities
of the next world. They will see the horrors of the Hereafter with their
eyes.
Then the Holy Qur'an has pointed to different demonstrations of His
power to prove that it is not impossible for Allah to destroy this entire
world and re-create it once again. Reference is made to the creation of
earth, mountains, human beings, males and females and the creation of
suitable conditions for human life, health and activities. One of the things
mentioned in this connection is :
and made your sleep a source of rest, ... 78:9). The word) وَجَعَلُنَا نَوْمَكُمُ سُبَاتاً
subat is derived from sabt which means 'to cut off. Sleep is something
that cuts off the worries and tensions one may have, and thus gives him
such a rest that cannot be attained from anything else. Therefore, some
scholars translate the word subat as 'rest'.
Sleep Is a Great Gift
After mentioning in verse [8] that Allah has created mankind in pairs,
Allaah Ta'ala states in verse [9] that among the means of their comfort,
He created sleep, which is a great divine gift. Sleep is a great source of
relaxation for the entire creation - for rich as well as for poor, for learned

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people, as well as for the illiterate ones, for kings as well as for labourers.
This gift is made available equally and simultaneously for all. Rather,
experience shows that this gift is most readily available to the poor and
labouring class, as compared to the affluent and the elite class. The latter
class has all the means of comfort, they have comfortable homes, they
have moderately warm and cold places, they have comfortable mattresses
and pillows that are rarely available to the poor. But the gift of sleep is
not dependent upon the mattresses, pillows, cottages and bungalows. It is
purely a divine gift that is given directly by Allah. Often the poor, with no
means of comfort and without bed or bedding, enjoy the best sleep in an
open space. Sometimes, the affluent and the men of means suffer from
insomnia and can only get sleep when they take sleeping pills. Often the
pills do not work either. Not only that this great gift is given to all
creatures - humans as well as animals - and it is given free of charge,
without working for it. Allah has made it compulsory for everyone in a
way that even if he wishes to keep awake because of load of work, sleep is
imposed on him by Allah's mercy, so that his tiredness is removed and he
is refreshed to work further. This arrangement is a wonderful means of
providing rest and peace for man.
and made the night a covering ... 78:10) This points to the) وَجَعَلُنَا الَيُلَ لِبَاسًا
fact that man naturally feels sleepy when light decreases and darkness
prevails, when there is tranquillity all around and there is absence of
noises. The verse under comment additionally signifies that Allah did not
only give man sleep, but created in the entire world conditions that are
suitable for sleep. That is to say: [1] darkness of night; [2] the state of
sleep is imposed on all humans and animals simultaneously, so that they
sleep at the same time. In this way, there will be peace and tranquillity
throughout the world. Like other works, if there are different times for
different people to sleep, no one will have peace and tranquillity.
Thereafter the verse reads:
and made the day a source of livelihood .... 78:11). Man) وَجَعَلُنَا النَّهَارَ مَعَاشًا
requires, together with sleep, other essentials of life, such as livelihood.
Otherwise, the sleep will turn into death. If the world would have had
only nights and no days, and man would have continued to sleep all the
time, how would he have obtained his livelihood and other essentials,
i
i

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whereas day is the time when he could work hard and make activities in
the daylight in order to earn a living. Thus the verses under comment
purport to say that Allah has, in order to complete the comforts of life,
. وَجَعَلْنَا سِرَاجًا وَهَّاجًا .made the night a cloak and the day for earning a living
Now attention is drawn to the comforts we get from the sky. The most
useful thing in the sky is the light of the sun. It is mentioned in the
following verse: وَجَعَلْنَا سِرَاجًا وَهَّاجًا (and created a luminous lamp [the
sun] .... 78:13). Then, among the useful things below the sky, the most
beneficial and the most essential thing is the raining clouds which are
mentioned thus: وَأَنْزَلْنَا مِنَ الْمُعْصِرَتِ مَآءً ثَّجَاجًا (And We have sent down from the
rain-laden clouds abundant water, ... 78:14). The word mu'sirat is the
plural of mu'sirah 'rain-laden cloud'. This indicates that rain comes down
from the cloud. There are verses, however, that indicate that rain comes
down from the sky. Those verses too probably refer to 'upper atmosphere'.
There are many verses in the Qur'an where the word samd' is used in
that sense. Having mentioned these Divine blessings, the Surah reverts
to its original theme of Resurrection and Judgement:
Surely the Day of Decision is an appointed) إِنَّ يَوْمَ الْفَصُلِ كَانَ مِيْقَاتًا
time ... 78:17). "The Day of Decision' refers to the Day of Resurrection. It is
a fixed appointment. Other verses indicate that the trumpet will be blown
twice. When it is blown the first time, the entire world will come to an end.
When it is blown the second time, people of the entire world, the earlier
generations as well as the latter generations, will be resurrected and come
in multitudes and droves. Sayyidna Abu Dharr Ghifari
e reports that
the Holy Prophet
said: "On the Day of Resurrection, people will come
in three different groups: [1] a group will come in the Plain of Gathering
whose stomach will be full, wearing clothes and riding mounts; another
group will come to the Plain of Gathering bare feet; and a third group will
be brought on the Plain of Gathering being dragged on their faces."
[Mazhari cites the following authorities: Nasa'], Hakim and Baihaqi]
Some narratives report ten types of group. Some scholars say that the
groups on the Plain of Gathering will be divided according to their deeds
and character. The narratives are not conflicting. All of them may be true.
and the mountains will be set in motion, so they) وَسُيّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا
will be as mirage .... 78:20). The word suyyirat 'set in motion' signifies that
mountains, which are taken as an example of firmness and strength, will

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be shifted from their positions, and will become like little particles of dust
flying about in the atmosphere. The word sarab literally means 'to
disappear' and it also refers to 'mirage' or an optical illusion, as of a sheet
of water, that sometimes appears in a desert, because it seems to be a
sheet of water from a distance, but when a person comes near it, it
disappears. [Șihah and Raghib].
.(78:21 .Surely Jahannam [the Hell] is set in ambush) إِنَّ جَهَنَّمَ كَانَتُ مِرُصَادًا
The word mirsad means 'an ambush' or 'lying in wait to attack unawares'
or 'a secret position for surprise attack'. Here Hell refers to the bridge of
Hell. The angels of reward and punishment will lie in wait. The angels of
punishment will make a surprise attack on the inmates of Hell, and the
angels of reward will lie in wait to accompany the inmates of Paradise and
take them to their abode. [Mazharī]
Sayyidna Hasan Başri yl Ul , said that there will be an outpost of
guardian angels on the bridge of Hell. If anyone has a permit to enter
Paradise, he will be permitted to enter; but if anyone does not have the
permit to enter Paradise, he will be prevented from entering it. [Qurțubi]
Oh Baby [It is] an abode for the rebellious people ... 78:22). The
combined sense of verses 21 and 22 is that the bridge of Hell is set in
ambush for all, the good and the bad. They will have to go over it. But
Hell is the abode of the rebellious people. The word taghin is the plural of
taghi, being derived from tughyan, meaning 'rebellion'. Thus the word
taghi refers to a 'person who exceeds the limit in disobeying the authority
[of Allah]'. This is possible only when he gives up his faith. Hence, the
word taghin in this context would refer to the disbelievers. It may also
refer to the stray groups of Muslims who have deviated from the limits of
Qur'an and Sunnah, though they may not have adopted kufr expressly,
such as Rawafid, Khawarij, Mu'tazilah and others. [as in Mazhari].
who will be abiding in it for ages .... 78:23). The word) لبثِينَ فِيهَا أَحْقَابًا
labithin is the plural of labith which means 'one who abides'. The word
ahqab is the plural of hiqbah and means 'ages or a long time'. Scholars
differ on the exact length or specific amount of time meant by this word.
Ibn Jarir has recorded that Sayyidna 'Ali 4
states that hiqbah is eighty
years, and the year constitutes twelve months, and every month
comprises thirty days, and each day is equivalent to one thousand years,
thus one hiqbah totalling about twenty million and eighty-eight hundred

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thousand years . Sayyidna Abu Hurairah, 'Abdullah Ibn 'Umar, Ibn
'Abbas mes Ul gio, and others say that one hiqbah is seventy years instead
of eighty years. The rest of the calculation remains the same. [Ibn Kathir].
In Musnad of Bazzar, Sayyidna 'Abdullah Ibn 'Umar age traces the
following Hadith to the Holy Prophet
5 :
لا يخرج أحدكم من النّار حتّى يمكث فيه احقابًا، والحقب بضعٌ وثمانون سنة،
كل سنة ثلثمائة وستون يوما ممّا تعدّون
"Those who will be put in Hell for punishment of their sins,
they will not be able to come out until they tarry therein for a
few Ahqab. One hiqbah will be a little over eighty years, and the
year has three hundred and sixty days according to your
reckoning [in this life]."
This Tradition, though does not interpret this verse, it does explain
the sense of the word ahqab. Some of the Companions mention that one
day is equivalent to a thousand years. If they had heard this from the
Holy Prophet
, there is conflict in the narratives. In the face of such
conflict, it is not possible to settle on one narration. However, there is a
common denominator between the two conflicting narratives, that hiqbah
means 'an extremely long period of time'. Therefore, Baidawi has
interpreted the word as 'many long periods of time successively following
the others.
Problem of Eternity of Hell
If it be argued, as some do, that the inmates of Hell, after serving the
long ages in Hell, will be released because no matter what the length of
hiqbah, it is, nonetheless, finite and limited and will come to an end some
time or other. But looking at other clear verses of the Qur'an, the
argument does not hold up. We come across express text like:
خُلِدِيْنَ فِيْهَآ أَبَدًا
'[They, the disbelievers] shall remain therein [in the Fire] for
ever'.
Therefore, there is the consensus of Ummah that neither Hell will
perish, nor will the disbelievers be released at anytime.
Suddi reports from Sayyidna Murrah Ibn 'Abdullah age
that if the
inmates of Hell are informed that they will abide in Hell for the number
of pebbles in the entire world, they will be happy even at this information,

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because these pebbles though will count into billions or zillions, still they
are finite. If so, their punishment will, some time or the other, come to an
end. If the same information is given to the inmates of Paradise that they
will abide therein to the count of billions of pebbles in the entire world, it
will sadden them, because, in that case, no matter how long the space of
time they will live in Paradise, they will be expelled after this period.
[Mazhar]]
In any case, the notion that after a few ahqab the disbelievers will be
released from Hell is contrary to the explicit texts and common consent of
the Ummah, and as such it is unworthy of consideration, because the
verse does not mention what will happen after the ahgab. It merely
mentions that they will have to abide in Hell 'for ages [ahqab]'. This does
not necessarily imply that there will be no Hell after ahqab or its
non-believing inmates will be released. Therefore, Sayyidna Hasan
says that no specific period has been defined for the inmates of Hell, so
that they will be released after that. It is that which has no end to it.
Whenever one hiqbah [era] is over, a new hiqbah will start; when the
second era come to an end, a third hiqbah will start; when the third
hiqbah ends, the fourth hiqbah will start; and it will carry on ad
infinitum. Sayyidna Said Ibn Jubair 4
also interprets the word ahqab
as referring to 'the time which has no end to it. Whenever one era ends, a
new era follows it until eternity'. [Ibn Kathir and Mazhari]. Ibn Kathir
describes another possibility which Qurtubi supports and Mazhari adopts.
The possibility is that the word taghin 'rebellious people' probably does
not refer to the disbelievers, but to the people of Tauhid, who, on account
of their false beliefs, fall into one of the categories of deviant groups.
Traditionalists refer to them as ahl-ul-ahwa' 'heretics whose beliefs are
not in keeping with the common consent of the People of Ahl-us-sunnah
wal-jama'ah. In this case, the verse purports to say that they are the
people of Tauhid, but bordered on the boundary of disbelief on account of
false beliefs. They, however, did not cross into the boundary of explicit
disbelief. They will therefore abide in Hell for the period of ahqab, and
then discharged therefrom by virtue of the creed of tauhid.
Mazhari, in support of this possibility, has cited the Prophetic Hadith
which was reported earlier on the authority of Sayyidna 'Abdullah Ibn
'Umar debe with reference to Musnad of Bazzar, in which the Holy Prophet

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said that after the period of ahqab has passed, these people will be
taken out of Hell. Abu Hayyan, however, disputes this on the grounds of
the verses that follow the present verse:
إِنَّهُمْ كَانُوا لَا يَرْجُوْنَ حِسَابًا. وَّكَذَّبُوا بِأَيِنَا كِذَّابًا
(They did not expect [to face] accounting [of their deeds], and
they rejected Our signs totally .... 78:28)
These verses contradict the possibility that taghin 'rebellious people'
could be referring to people of Tauhid and deviant groups, because in the
concluding verses it is expressly mentioned that they explicitly reject
reckoning and utterly deny the Prophets ... JI Je. Likewise Abu Hayyan
rejects out of hand Muqatil's opinion that this verse is abrogated.
A group of commentators find a third interpretation of this verse. A
statement after this verse, namely , لَا يَذُ قُونَ فِيهَا بَرُدًا وَّلَا شَرَابًا إِلاَّ حَمِيمًا وَغَسَّاقًا (They
will taste nothing cool in it, nor a drink, except boiling water and
pus ... 78:25) - is circumstantial clause to ahqab, in which case the verse
purports to say that for the countless aeons of ahqab that they will be in
Hell they will not be tasting any coolness of air nor any food or drink
excepting for boiling water and [scalding] pus. When the ahqab is over,
the condition may change, and other kinds of punishment may be
imposed. The word hamim means 'intensely boiling water if brought near
the face, it would burn its flesh, and when put into the stomach it would
cut into pieces the internal organs'. The word ghassaq means 'blood and
pus, and washings of wounds that will ooze from the inmates of Hell'.
Gus &T (this being a recompense in full accord [with their
deeds] ..... 78:26). The punishment given to them in Hell will be based on
justice and equity - a fitting recompense - on account of their false beliefs
and evil deeds. They will not be wronged in the least.
So now taste! We will never add to you anything") فَذُوقُوا فَلَنُ نَّزِيْدَكُمْ إِلَّا عَذَابًا
except torment." .... 78:30). In other words, in the world they continued to
add disbelief. If death did not overtake them by coercion, they would have
continued to add disbelief, and today their punishment will be increased.
Thus far the punishment of disbelievers was depicted. As opposed to
this, the reward and blessings of the righteous believers are depicted
below.
this being a reward from their Lord, a sufficing) جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا

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grant ... 78:36). The blessings of Paradise described above is the reward of
the believers and is an abundant grant from their Lord. Here two things
are mentioned. First, these blessings are a reward of their deeds.
Secondly, they are a Divine grant. Apparently, they seem to be
contradictory, because reward means receiving something in lieu of doing
some service, whereas grant is given gratis. The Qur'an has combined the
two words in order to indicate that the blessings of Paradise are reward
for the inmates of Paradise only apparently, and in reality they are a
Divine grant given to them gratis, because human deeds cannot be the
reward of even those blessings which were given to him in the world, let
alone the blessings of the Hereafter which depend entirely on Divine
grace as is confirmed by the Tradition of the Holy Prophet : "No one can
enter Paradise merely by virtue of his deeds, unless Allah shows His
grace." The Companions asked: "What about you, Messenger of Allah." He
replied: "Nor will I enter Paradise merely by virtue of my action."
The word hisaban has two meanings: [1] a grant [that is] sufficient
[and] abundant. This meaning is adapted from the following idiom:
ahsabtu means that I gave him so much so' فُلَانًا اى اَعُطَيْتُهُ ما يَكْفِيْهِ حَتَّى قَالَ حَسْبِىٌ
that it was sufficient for him until he yelled out "enough, this is too much
for me"; and [2] the second meaning 'balancing of account' and
'comparing'. Sayyidna Mujahid 4
says that in this context the verse
purports to say that the Divine grant will be given gratis to the inmates of
Paradise. The grant will be in keeping with the degree of sincerity as
reported in authentic Traditions. The deeds of the noble Companions are
greater than the deeds of the rest of the Ummah. If a Companion were to
spend in the way of Allah one mudd = [815,39 grams ] and a
non-Companion were to spend to the equivalent of Mount Uhud, the
Companion's one mudd will weigh heavier than the mountain. And Allah
knows best!
(78:37 ... ,No one will have power to address Him ... ) لَا يَمْلِكُونَ مِنْهُ خِطَابًا
This sentence is probably connected to the preceding verse: 5 3
Úlis éThe (this being a reward from their Lord, a sufficing grant ... 78:36) In
this case, it would mean that when Allah grants a certain grade of
reward, no one dare speak about the grade as to why someone got more
and others got less. But if this sentence is treated as an isolated one, it will
mean that no one in the Plane of Gathering will have the power to speak
to Him without His permission. This permission will be granted in some of

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the positions of Gathering, and not in others.
6
on the Day) يَوْمَ يَقُوُمُ الرُّوحُ وَالْمَلِّكَةُ صَفٌَّ لَّا يَتَكَلَّمُوْنَ إِلَّ مَنْ أَذِنَ لَهُ الرَّحْمُنُ وَقَالَ صَوَابًا
when the Spirit and the angels will stand in rows. They will not speak,
except the on who is permitted by the Rahman [the All-Merciful] and
speaks aright -78:38). Ruh (Spirit), according to some of the commentators,
refers to the angel Jibra'il . He has been mentioned before the other
angels in general in order to show the greatness of his status. According
to certain Prophetic traditions, Ruh is not an angel but a huge army of
Allah. They have heads, hands and legs. In this interpretation, there will
be two rows. One row will be that of Ruh and the other will be that of the
angels.
on a day when one will see what his hands ... ) يَوْمَ يَنْظُرُ الْمَرُءُ مَا قَدْمَتُ يَدَاهُ
have sent ahead .... 78:40) Apparently, this refers to the Day of Judgement.
Every person will see his deeds with his own eyes in the Plane of
Gathering. This might happen in one of two ways: [1] his ledger of deeds
will be given in his hands and he will see it; or [2] his deeds will appear in
the Plane of Gathering, epitomized in a visible shape, as certain
narratives confirm this. Still a third possibility exists. The word 'day' may
refer to 'the day of death'. And the words 'will see' means to see in the
grave or barzakh, as explained by Mazhari.
and the disbeliever will say, "( would that I had) وَيَقُوُلُ الْكَافِرُ يِلَيْتَنِىُ كُنْتُ تُربًا
become dust ... 78:40) Sayyidna 'Abdullah Ibn 'Umar
reports that on
the Day of Resurrection the entire earth will become a plane surface
where all human beings, Jinn, domesticated animals and wild animals
will be gathered. If one animal had wronged another animal in the world,
it will be given the opportunity to take its revenge. If a goat with horns
had wronged a goat without horns, it will be granted the opportunity to
take its avenge. When this phase is over, all animals will be commanded
to become dust. They will become dust. At that moment the disbelievers
will wish that they were also animals and would become dust like them, so
that they would have been spared the torment of reckoning and
punishment of Hell. We seek refuge in Allah from it! Allah knows best!
Alhamdulillah
The Commentary on
Surah An-Naba'
Ends here

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Surah An-Nazi'at
(Those Who Pull Out)
This Surah is Makki, and it has 46 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 46
وَالتَّزِعِتِ غَرْقًا ﴿٢﴾ وَالنَّشِطْتِ نَشْطًا (٢) وَالسُّبِحْتِ سَبْحًا ﴿٢﴾
فَالسَّبِقُتِ سَبْقًا ﴿٤﴾ فَالْمُدَبّراتِ أَمْرًّا ﴿6﴾ يَوْمَ تَرْجُفُ الرَّاجِفَةَ ﴿٦﴾
تَتْبَعُهَا الرَّادِفَةُ ﴿٢﴾ قُلُوبٌ يَّوْمَئِذٍ وَّاجِفَةٌ ﴿٨) أَبْصَارُهَا خَاشِعَةٌ ﴿٤﴾
يَقُوْلُونَ ءَ إِنَّا لَمَرُدُوُدُونَ فِى الْحَافِرَةِ ﴿١٠﴾ ، إِذَا كُنَّا عِظَامًا نَّخِرَةً
قَالُوا تِلْكَ إِذَا كَرَّةٌ خَاسِرَةٌ ﴿١٢﴾ فَإِنَّمَا هِىَ زَجُرَةٌ وَّاحِدَةٌ
﴿١٣﴾ فَإِذَا هُم بِالسَّاهِرَةِ ﴿١٤) هَلْ أَتكَ حَدِيْثُ مُوُسى ﴿١٥﴾ إِذْ
نَادِلُهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوَّى ﴿٢﴾ ◌ِذْهَبُ إِلَى فِرُعَوْنَ إِنَّه، طَغى
زصلے
، فَقُلُ هَلْ لَّكَ إِلَى أَنْ تَزَكّى ﴿١٨﴾ وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخُشى
١٧٥=
ج
، فَارْبُهُ الْآيَةَ الْكُبْرِى ﴿٣٠)﴾ فَكَذَّبَ وَعَضى ﴿٢﴾ ثُمَّ أَدْبَرَ
يَسُغَى ﴿٢٢﴾ فَحَشَرَ نَ فَنَادِى ﴿٢٣﴾ فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى ﴿٢٤﴾
فَاَخَذَهُ اللهُ نَكَالَ الْآخِرَةِ وَالْأُوْلى ﴿٢٥﴾ إِنَّ فِىْ ذلِكَ لَعِبْرَةً لِّمَنُ
يَّخْشى ﴿٢٦﴾ ءَ أَنْتُمُ أَشَدُّ خَلْقًا آَمِ السَّمَآءُ + بَشْهَا ﴿٢٧ٌ رَفَعَ
سَمُكَهَا فَسَوُّبِهَا ﴿٢﴾ وَاَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُخْهَا ﴿٣٩°﴾

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Surah An-Nazi'at : 79 : 1 - 46
وَالْأَرْضَ بَعْدَ ذِلِكَ دَخِهَا ﴿٣٠﴾ اَخْرَجَ مِنْهَا مَآءَهَا وَمَرْغتهَا ﴿٣١)
وَالْجِبَالَ أَرُسْبِهَا ﴿٣٢﴾ مَتَاعًا لَّكُمْ وَلِاَ نْعَامِكُمُ ﴿٣٣٠﴾ فَإِذَا جَآَءَتِ
الطَّمَّةُ الْكُبرى ﴿٣٤)﴾ يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَاسَغَى ﴿٣٥﴾ وَبُرِّزَتِ
الْجَحِيْمُ لِمَنْ يَّرِى ﴿٣٦﴾ فَمَّا مَنُ طَغَى ﴿٣٧﴾ وَاثَّرَ الْحَيْوَ الدُّنْيَا
﴿٣٨)﴾ فَإِنَّ الْجَحِيْمَ هِىَ الْمَأوى ﴿٣٩﴾ وَأَمَّا مَنُ خَافَ مَقَامَ رَبِّهـ
وَنَهَى النَّفْسَ عَنِ الْهَوَى ﴿٤﴾ فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوَى ﴿٤١﴾
يَسْئَلُوْنَكَ عَنِ السَّاعَةِ آيَّنَ مُرُسُهَا ﴿٢﴾﴾ فِيُمَ أَنْتَ مِنْ ذِكُرُهَا
﴿٤٣ ﴾ إِلَى رَبِّكَ مُنْتَهِيهَا ﴿٤﴾﴾ إِنَّمَآ أَنْتَ مُنْذِرُ مَنْ يَّخْشِهَا ﴿٤٥}
كَاَنَّهُمُ يَوْمَ يَرَوْنَهَا لَمُ يَلْبَثُوْا إِلَّ عَشِيَّةً أَوْضُحتَهَا ﴿٤٦﴾
I swear by those (angels) who pull out (the souls of the
infidels) vigorously [1] and by those (angels) who untie
the knot (of the souls of the believers) smoothly, [2] and
by those who float (in the atmosphere) swiftly, [3] then
proceed forward quickly, [4] then manage (to do)
everything (they are ordered to do,) [5] (you will be
resurrected) on the Day when the shocking event (i.e.
the first blowing of the trumpet) will shock
(everything), [6] followed by the next one (i.e. the second
blowing of the trumpet.) [7] Hearts, on that Day, will be
throbbing, [8] (and) their eyes will be downcast. [9]
They say, "Are we going to be brought back to our
former state (of Life)? [10] Is it when we will have
turned into decayed bones?" [11] They say, "If so, that
will be a harmful return." [12] So, it will be only a single
harsh voice, [13] and in no time they will be (brought) in
the plain (of hashr). [14]
Has there come to you the narrative of Musa? [15]
(Recall) when his Lord called to him in the blessed
valley of Tuwa: [16] "Go to Fir'aun (the Pharaoh). Indeed,
he has crossed all bounds (in making mischief). [17] And
say (to him,) "Would you like to purify yourself, [18] and
that I guide you to your Lord, so that you fear (Him)?"
[19] So he showed him the biggest sign. [20] But he
rejected and disobeyed, [21] then he turned back, and

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tried hard (to refute the Messenger), [22] then he
gathered (his people) and shouted [23] and said, "I am
the supreme lord of yours." [24] So, Allah seized him for
the deterrent punishment in the Hereafter and the
present world. [25] Indeed, there is a lesson for him who
fears (Allah). [26]
Are you more difficult to be created or the sky? He has
built it, [27] He has raised its height, then made it
proper, [28] and darkened its night, and brought forth
its daylight, [29] and, after that, He spread out the
earth. [30] From it, He brought out its water and its
meadows, [31] and firmly fixed the mountains, [32] (all
this) as a benefit to you and your cattle. [33] So when
the Biggest Havoc will come [34] on the day when man
will recall what he did, [35] and the Hell will be exposed
for all who see, [36] then for the one who had rebelled,
[37] and preferred the worldly life (to the Hereafter), [38]
the Hell will be the abode, [39] whereas for the one who
feared to stand before his Lord, and restrained his self
from the (evil) desire, [40] the Paradise will be the
abode. [41]
They ask you about the Hour (the Day of Judgment) as
to when it will take place. [42] In which capacity are
you to tell this? [43] With your Lord is the final word
about it. [44] You are only a warner for anyone who
fears it. [45] The day they will see it, it will seem to
them as if they did not live (in the world), but only for
one afternoon or for the morning thereof. [46]
Commentary
I swear by those [angels] who pull out [the souls of the) وَالنَّزِغْتِ غَرُقًا
infidels] vigorously ... 79:1). The word nazi at is derived from naz' and it
means 'to draw vigorously'. The word gharqan is its corroborative because
the word gharq is used here in the sense of ighraq and means 'to exert
oneself much or to the utmost extent in the thing'. The Arabic idiom has it
He drew the bow with great vigour'. The Surah begins' اغرق النّازع فى القوس
with an oath by certain characteristics of the angels to affirm that the
Resurrection is a certainty. The subject of the oath, however, has been
contextually deleted. The oath of the angels is probably apt on this
occasion because they are all the time involved in the administration and
running of the world. They are executing their duties loyally. On the Day
of Judgement, all material causes will be severed. Unusual events will

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occur and the angels will be involved in them.
Five characteristics of the angels are mentioned which are concerned
with or related to the extraction of the soul at the time of death. The
purport of the verses is to affirm that Resurrection is a certainty. It starts
with human death. Every man's death is his partial Day of Doom, and
this has an important impact on his belief in Resurrection. The five
qualities are as follows:
The first quality of the angels:
I swear by those (angels) who pull out (the souls of the النّزِعتِ غَرُقًا
infidels) vigorously.
This refers to the angels of punishment who draw the souls of the
infidels vigorously and harshly. The words 'vigorously' refer to spiritual
pain. The humans around the dying person may not be sensitive to the
pain. Often it is noticed that the soul of an infidel apparently slips out
easily, but this ease is perceived by humans around the dying man. The
pain is felt by the soul of the dying person. Who can perceive it? We are
aware of it only because Allah has informed us about it in this verse.
The second quality of the angels :
and by those [angels] who untie the knot [of the souls of) وَالنّشِطْتِ نَشْطًا
the believers] smoothly, [2]' The word nashitat is derived from nash and
it means 'to untie the knot'. This signifies 'to untie the knot of something
which contains water or air, so that it may be released easily'. This is
metaphor for drawing out the souls of the believers gently, unlike the
souls of the infidels which are plucked out harshly. In this case too the
adverb 'smoothly' refers to the spiritual smoothness, and not to the
physical experience. Sometimes, it happens that there is a delay at the
time of death of a righteous believer. This may not be suspected to mean
that he is undergoing some sort of suffering, although physically it may
seem so. When the soul of an infidel is extracted, the entire scene of the
punishment of barzahk comes in front of him. It is frightened by it,
disperses throughout the body and tries to hide or escape. The angels
forcefully extract the soul just as wet wool wrapped around a skewer is
forcefully removed. When the soul of a believer is extracted, on the other
hand, the reward, the blessings and the welcome news of the barzahk

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come in front of him.
The third quality of the angels :
.(79:3 ... and by those who float [in the atmosphere] swiftly) وَالسُّبِختِ سَبْحًا
The word sabh literally means to 'swim' or 'float'. Here it signifies 'to glide
along swiftly as in the sea where there is no mountain barrier'. The one
who swims fast and goes far in swimming or a boatman who moves
directly towards his final destination. The 'angels who float swiftly' refer
to the quality of the angels of death who extract human souls and take
them quickly towards the sky.
The fourth quality of the angels :
then proceed forward quickly ... 79:4). According to Divine) فَالسَّبِقْتِ سَبْقًا
instruction, the angels do not delay in transporting the souls of people to
their good or their bad abodes. The soul of a believer is transported to the
atmosphere and blessings of Paradise, and that of an unbeliever to the
atmosphere and torment of Hell.
The fifth quality of the angels :
then manage [to do] everything [they are ordered to) فَالْمُدَبّرتِ أَمْرًا
do,] ... 79:5). In other words, the last task of these angels of death will be as
follows: Those who are commanded to reward and comfort the deserving
souls, will gather means of reward and comfort for them; and those who
are commanded to punish and cause pain to [the evil souls] will organise
means for that.
Reward and Punishment in the Grave
The Surah thus far confirms that at the time of death, the angels will
arrive and extract human souls. Then they will take them to the sky and
swiftly transport them to their abodes, the good souls to the good abode
and the bad souls to the bad one. There they will organise means of
reward or punishment and pain or comfort for them. The verses show that
the reward and punishment will take place in the grave or barzakh.
Thereafter the reward and punishment will be meted out on the Day of
Judgement. Authentic Traditions give elaborate details of this. There is a
lengthy Tradition of Sayyidna Bara' Ibn 'Azib
cited in Mishkat-ul-
Masabih with reference to Musnad of Ahmad.

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Nafs [Self] Ruh [Spirit - Soul]: Qadi Thana'ullah's Research and
Analysis
The readers are referred to a special research and analysis by the
Baihaqi of his time, Qadi Thana'ullah Panipati, that was presented in this
book under verse [29] of Surah Hijr. Here the learned commentator has
added some more details which dispose of many doubts which arise from
the above Tradition: The human soul is a refined body which permeates
the dense material body. The [ancient] doctors and philosophers called it
as ruh or soul. But the real spirit is an abstract substance and a subtle
divine creature connected in a special way with this physical soul or nafs,
the life of which is dependent on the Divine Spirit. The pure, abstract and
non-material spirit is the life of the first soul on which depends the life of
the body, and therefore it is called the 'soul of soul'. The real nature of the
connection between these two kinds of soul is not known to anyone. It is
known to Allah alone. Perhaps an illustration would clarify the matter. If
we were to hold a mirror against the sun, then, despite that the sun is
149.6 million kilometres away from the earth, its reflection comes into the
mirror. And because of the light, that too starts glowing like the sun. The
same thing applies to the human soul. If it exerts itself in spiritual
struggle and ascetic discipline in keeping with the teachings of [Divine]
revelation, he will be enlightened. Otherwise he would be polluted with
the bad effects of the physical body. This is the refined bodily soul that
the angels transport to the heaven and transport him back with honours
if he is enlightened. Otherwise the doors of the heaven are not opened for
him and is thrown down from top. This is the refined bodily soul, the
Tradition notes, which Allah created from dust and to it He will return
him and from it. He resurrect him. It is this refined bodily soul that gets
enlightened and becomes fragrant. But the same body can stink because
of [the filth of] disbelief and idolatrous practices. The 'abstract spirit' is
connected with the dense body through the refined bodily soul. The
abstract spirit never dies. The reward or punishment of grave is
experienced by the refined bodily soul which keeps connected with the
grave whereas the abstract spirit remains in 'illiyyun, and it feels the
effects of reward and punishment indirectly. Thus the statement that 'the
soul is in the grave' is true in the sense that 'soul' in this context refers to
the bodily soul. The statement that 'the soul is in 'Alam-ul-arwah or
'illiyyun' is also true, because the 'soul' in this context refers to ruh

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mujarrad or 'abstract spirit'. Thus it is possible to reconcile the apparently
conflicting statements.
and in no time they will be [brought] in the plain [of) فَإِذَاهُمُ بِالسَّاهِرَةِ
hashr] ... 79:14). The word sahirah refers to 'the surface of the earth'.
When the earth will be re-created at Resurrection, it will be a completely
level surface. There will be no mountain barriers, no buildings or caves.
This is referred to as 'sahirah'.
The Holy Prophet
used to be hurt by the stubbornness of the
obdurate rejecters of Resurrection. The next verses recount the story of
Musa See and Fir'aun to console him, and to show that the adverse
attitude of the pagans is not confined to him. The previous prophets have
also faced similar situations, but they endured them with patience. The
Holy Prophet
¿ too should exercise patience and fortitude.
So, Allah seized him for the deterrent) فَاَخَذَهُ اللهُ نَكَالَ الْآخِرَةِ وَالأُولى
punishment in the Hereafter and the present world .... 79:25). The word
nakal means an 'exemplary punishment' or 'an extremely severe
punishment given to an offender to deter others against committing a
similar offence or sin'. The phrase 'punishment of the 'akhirah' refers to
the punishment of the Hereafter that will be meted out to Fir'aun (the
Pharaoh). The phrase 'punishment of the 'uld' refers to the punishment
meted out to Fir'aun (the Pharaoh) and his army in this world whereby
they were destroyed by drowning.
Further, the Qur'an again disposes of the doubt of the rejecters of
resurrection who pose the question: "Are we going to be brought back to
our former state (of life)? Is it when we will have turned into decayed
bones?" [10-11] In other words, this is a negative rhetorical question. They
purport to say that it is not possible for them to be restored to life after
death when they have become perished and worm-eaten bones. Allah
responds that the Supreme Creator, Who drew out this universe without
any pre-existing matter and without any instrument, certainly has the
Supreme power to give existence to things after destroying them. Why
should it be a surprise?
In the verses that follow, the horrors of the Day of Judgement are
depicted. It is mentioned that on that Day, every person will be presented
with his deeds. Described also are the abodes of the inmates of Paradise

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and Hell. Towards the end, special traits of the people of Paradise and
those of Hell are portrayed by which a man can decide in this very world
whether, according to the rules, his abode would be Paradise or Hell. The
expression 'according to the rules' has been used because many verses
and narratives indicate that there could be 'exceptions to the rules'. For
example, a person might attain freedom from Hell and enter Paradise by
virtue of intercession or directly through the grace of Allah. This is an
exception to the rule. The general rule is the same as has been mentioned
in these verses.
First, the special marks of the inmates of Hell are described. They
have two characteristics:
then for the one who had rebelled, and) فَمَّا مَنُ طَغَى وَاثَرَ الْحَيْوةَ الدُّنْيَا
preferred the worldly life [to the Hereafter] ... 79:38). In other words, [1]
instead of remaining loyal to Allah and His Messenger and following their
commands, they adopt the line of rejection and rebellion; and [2] prefer
the life of this world to that of the Hereafter. In other words, if he were to
do a deed that gives comfort and pleasure in this world but punishment in
the Hereafter, he would prefer the comforts and pleasure of this life to the
pleasure of the next life. Those who are characterised by these two
qualities the Blazing Fire, that is Hell, will be their abode, thus: 29 36
.(79:39 ... the Hell will be the abode) هِىَ الْمَأْوى
Thereafter, the special marks of the inmates of Paradise are described.
They too have two characteristics:
whereas for the one who feared to) وَأَمَّا مَنُ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى
stand before his Lord, and restrained his self from the [evil] desire, 79:40).
In other words, [1] the first characteristic of a God-fearing person is that,
in this life, he shudders at the thought of appearing before Allah to
account for his deeds on the Day of Reckoning; and [2] forbids the baser
self from its evil desires. Those who are characterised by these two
qualities have the good news that the Paradise will be their abode, thus:
(79:41 .... the Paradise will be the abode) فَإِنَّ الْجَنَّةَ هِىَ الْمَأْوى
Three Levels of Suppressing [the Base] Self
The verse under comment lays down two conditions of attaining the
abode in Paradise, but carefully considered, the two conditions, in terms of
consequence, are one. The first condition is the fear of accountability in

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the presence of Allah. The second condition is to restrain oneself from the
evil desires. As a matter of fact, fear of Allah causes one to restrain oneself
from evil desires. Qadi Thana'ullah Panipati has written in his Tafsir
Mazharī that there are three levels of suppressing evil desires, as follows:
The first level is that one avoids false beliefs which are in conflict or
incompatible with express texts [of the Holy Qur'an and established
Sunnah] and consensus of [the righteous] predecessors. In this level, a
person deserves to be called 'Sunni Muslim'.
The second level is the middle one. A person, in this stage, may think
of committing sin. Then he may remember that he has to account for his
deeds before Allah [on the Day of Reckoning]. As a result, he abandons
the thought of committing sin. The complement to this level is that one
abstains from doubtful things and those acts that are permissible in
themselves, but there is apprehension that if committed, they may lead
one to slip into impermissible acts. Sayyidna Nu'man Ibn Bashir
narrates that the Holy Prophet
É said: "He who abstained from doubtful
things has protected his honour and religion. He who indulged in
doubtful things will eventually indulge in forbidden things." The
expression 'doubtful things' signifies those acts about which one is not
certain whether they are permissible or not, both possibilities being equal.
Let us consider a few examples: if a person is ill and can take [wet]
ablution, but he is not sure whether taking [wet] ablution in this state
would be harmful. Thus the permissibility of dry ablution (tayammum)
becomes doubtful. Likewise a person is able to perform prayers in a
standing position, but feels great difficulty. He is now in doubt whether or
not it is permissible for him to perform prayers in a sitting position. On
such occasions, one should abandon the doubtful thing or act, and prefer
what is definitely certain. This is taqwa and the middle course of
suppressing the selfish desires.
Tricks of the Base Self
There are acts whose sinful nature is obvious to every one. The selfish
desires prompting to such sinful acts may be suppressed by one's
deliberate efforts and firm resolution. However, there are evils prompted
by one's base self even during his acts of worship and other good deeds,
such as self-conceit, ('Ujb) vanity, (Kibr), and show off (Riya'). These are
such sins whose sinful nature is often not discoverable to a common