CHAPTER 79: AN-NAZI'AT (THOSE WHO PULL OUT)

It was revealed in the Mecca period. It consists of 46 verses. It takes its name from the word "nazi’at" (those who pull out/extract) mentioned in the first verse. (H. T. FEYIZLI, 1/581)

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

79/1-5 THE POWER OF ANGELS

Translation

1- By those [angels] who extract [the souls of the disbelievers] violently,

2- And those who draw out [the souls of the believers] gently,

3- And those who swim [through the cosmos] at speed,

4- And those who race each other in a race,

5- And those who regulate [the universe's] affairs [by Our command].

Commentary

(1, 2) ‘By those (angels) who extract (the souls of the disbelievers) violently! By those who take (the souls of the believers) gently! By those who swim through the heavens! By those who race and surpass in their duties, and by those who manage the affairs (so that the resurrection will surely happen).’ In these verses, an oath is made by beings possessing five characteristics, but the reason for the oath is not explicitly stated. However, from the subsequent topics, it is understood that this oath is about the Resurrection, the occurrence of which has gained certainty. Although the identity of these beings with five characteristics is not explained, according to some companions, the successors (tabi'un), and most commentators, these beings are the angels. (MAWDUDI, 7/24)

Nazi'at: "The angels take the souls by pulling them from the depths of the bodies, such as from the fingertips and under the nails. They perform the act of taking the soul with intensity." (From Nasafi, S. HAWWA, 16/14)

Nashitat: These are angels. According to the holders of this view, when angels take the souls of humans, some take them by force. They perform the act of taking the soul with severity. Another group takes their souls easily, as if untying a knot that is easy to undo. (From Ibn Kathir, S. HAWWA 16/14)

(3-5) ‘By those who move swiftly in the heavens. By those who race as they compete and those who manage the affairs.’ Ibn Masud says: Sabihat, sabiqat, and mudabbirat are angels. Nasafi says: "Here, Allah Almighty swore by some groups of angels. They are angels who go with a speed like swimming to fulfill what is commanded, surpassing others, and managing the affairs that are in the religious and worldly interests of the servants in the way charted for them." (S. HAWWA, 16/15)

79/6-14 WILL WE BE RESTORED TO OUR FORMER STATE?

Translation

6- On the Day the blast [of the first blowing] will shake the earth,

7- Followed by the subsequent [second blowing].

8- Hearts, that Day, will tremble,

9- Their eyes humbled.

10- They are [presently] saying, "Will we indeed be returned to [our] former state of life?

11- Even when we are decayed bones?"

12- They say, "That, then, would be a losing return."

13- It will be only a single shout,

14- And suddenly they will be [alert] upon the earth's surface.

Commentary

(6) ‘On the day the apocalypse breaks, a violent shaking will shake the earth, followed by (another shaking) following it.’ The Rajifah is the first blowing of the Horn. The reason the first blowing is described as a shaking is due to the tremor that will occur because of the blast. For at the first blowing of the Horn, the earth will shake with such violence that all living beings upon it will die. The Radifah mentioned in the verse is the second blowing of the Horn, because it follows the first. Nasafi says: "The first blowing of the Horn will cause creatures to die, and the second blowing will resurrect them." (S. HAWWA, 16/15)

‘On that day, hearts will tremble (with fear), and people's eyes will be fixed on the ground (in fear and terror).’ The reason for using the phrase "some hearts" here is that, according to the Qur'an, only the disbelievers, the wicked, and the hypocrites will be in fear and terror on the Day of Resurrection. However, the believers will be free from this terror. In Al-Anbiya 21/103, it is stated: "The Great Terror will not grieve them, and the angels will meet them, [saying], 'This is your Day which you were promised.'" (MAWDUDI, 7/25)

(10, 11) ‘(While in the world, the disbelievers mockingly say): 'Will we really be returned (resurrected) to our former state? Even when we have become decayed and crumbled bones?'‘ With these words, (the disbelievers) claim that the resurrection of bones so far removed from life is an imaginary notion. However, this is a very simple task according to Allah's infinite power. It only depends on a single call. Once that call is made, everyone will gather in an instant at that Great Court. (O. CELIK, 5/352)

(12) ‘They said: 'If so, this (return) is a losing return!'‘ If resurrection after death is true and we are brought back to life, then we will be among the losers because of our denial of it. (From Nasafi, S. HAWWA, 16/16)

(13, 14) ‘Indeed, it is but a single shout.’ Nasafi says: "Do not think that this returning will be difficult for Allah. This is very easy in the face of Allah's power and consists of a single shout." By this shout, the second blowing of the Horn is intended. (S. HAWWA, 16/16)

‘Immediately they find themselves in an open field.’ Sahirah means an awake eye and a plain, open earth or field that appears as a mirage to the eyes; here, it is explained that their eyes will be opened and they will find themselves plainly in the place of gathering (mahshar). (ELMALILI, 8/514)

79/15-26 HAS THE STORY OF MOSES REACHED YOU?

Translation

15- Has there reached you the story of Moses?

16- When his Lord called to him in the sacred valley of Tuwa,

17- "Go to Pharaoh. Indeed, he has transgressed."

18- And say to him, "Would you [be willing to] purify yourself

19- And let me guide you to your Lord so you would fear [Him]?"

20- And he showed him the greatest sign,

21- But Pharaoh denied and disobeyed.

22- Then he turned his back, striving.

23- And he gathered [his people] and called out

24- And said, "I am your most exalted lord."

25- So Allah seized him with exemplary punishment for the last and the first [transgressions].

26- Indeed in that is a lesson for whoever would fear [Allah].

Commentary

(15) ‘(O Messenger!) Has the story of Moses reached you?’ The significance of the story here is to explain how the "gentle word" requested to be spoken to Pharaoh should be, and to summarize the essence of Pharaoh-ism through his transgression of saying "I am your most exalted Lord." (ELMALILI, 8/514)

(16) ‘When his Lord called to him in the sacred valley 'Tuwa'.’ The sacred valley is a valley at the foot of Mount Sinai in the Damascus desert: Tuwa. Tuwa is the name of this valley and its explanation. It is first described with the attribute "sacred," meaning clean and blessed, to draw attention to the fact that divine inspiration and blessing will first come to clean hearts, and therefore cleanliness is necessary before anything else. (ELMALILI, 8/514)

(17) ‘Go to Pharaoh, for he has transgressed.’ Relying on his authority and power, he did not recognize his Lord. He turned his power and system into a lord. (H. T. FEYIZLI 1/583)

(18, 19) ‘(To Pharaoh) Say: 'Do you have an inclination to be purified (from disbelief)?'‘ Do you have a desire to be cleansed by obeying and believing, rather than associating partners with Allah and opposing Him? (S. HAWWA, 16/17) ‘And let me guide you to your Lord so you would fear [Him].’ Allah Almighty commands Moses (pbuh) to address Pharaoh using the method of asking a question, which carries the meaning of an "offer." The aim is to call him with gentle words and to treat him well so that he might turn back from his pride. This style is an explanation of the verse: "And speak to him with gentle speech that perhaps he may be reminded or fear [Allah]." (Taha 20/44). (I. H. BURSEVI, 23/28)

(20, 21) ‘Then (Moses) showed him the great miracle.’ That great miracle is the staff coming to life and becoming a snake, which is a proof for the resurrection of the dead and that things manifest with the command "Kun: Be." When Pharaoh did not listen to the verbal proof, Moses (pbuh) showed him this practical proof. ‘But Pharaoh denied.’ Just as he did not believe the word, even after seeing that great miracle, he called it magic and claimed that Moses (pbuh) was lying "and he rebelled." He did not want to recognize Allah and His command; far from intending to be purified, he behaved with the insolence of denial and rebellion, asking "What is this Lord of the worlds?" (ELMALILI, 8/515)

(22) ‘Then he turned back quickly.’ He moved away from him quickly to oppose the truth with falsehood. This withdrawal was Pharaoh's gathering of magicians to oppose the brilliant miracles brought by Moses (pbuh). (From Ibn Kathir; S. HAWWA, 16/18)

(23) ‘Immediately he gathered (his people and magicians) and cried out:’ After gathering the magicians and being defeated, as explained in the verse of Surah Ash-Shu'ara "Pharaoh sent gatherers to the cities" (26/53), he sent officers and gatherers to the cities to mobilize his army and men, and he shouted. (ELMALILI, 8/516)

(24) ‘He said: 'I am your most exalted lord!'‘ "There is no lord above me." This expression indicates that they had some idols they worshipped along with Pharaoh. In this respect, Pharaoh saw himself above all of them and did not grant Allah the right of divinity. (S. HAWWA, 16/18)

(25, 26) ‘Allah seized him with the exemplary punishment of both this world and the hereafter.’ ‘Indeed in the punishment of Pharaoh, there is a (great) lesson for those who fear (Allah's punishment).’ Allah Almighty did not leave that oppressor—who denied His prophet and rebelled so insolently against His commands—unpunished. He punished him with the punishment of this world by drowning him among the raging waves of the Red Sea, and with the punishment of the hereafter by having him die without faith and head for the eternal hell. (O. CELIK, 5/354)

79/27-33 IS YOUR CREATION MORE DIFFICULT?

Translation

27- Are you a more difficult creation or is the heaven? Allah constructed it.

28- He raised its ceiling and proportioned it.

29- And He darkened its night and extracted its brightness [day].

30- And after that He spread the earth [in an elliptical shape].

31- He extracted from it its water and its pasture,

32- And the mountains He set firmly

33- As enjoyment [provision] for you and your grazing livestock.

Commentary

(27-29) ‘Is it harder to create you, or the heaven? (Allah) built it, raised its height, and put it in order. He darkened its night and brought out its (daytime) brightness.’ Do you not consider that nothing can be difficult for Allah, who created this magnificent universe and you for the first time? Why should He, who created the first time, not be capable of creating again? Such proofs regarding life after death are frequently given in the Qur'an. For example, in Yasin 36/81, it is stated: "Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator." In Ghafir 40/57, it is also said: "The creation of the heavens and the earth is certainly greater than the creation of mankind, but most of the people do not know." (MAWDUDI, 7/29)

‘Allah gave that heaven height in its stature.’ He raised it high without pillars. Semk refers to the stature of a thing which we express as height—its extension and elevation from bottom to top. If thought of from top to bottom, it is called umk (depth). Some have interpreted it as "thickness" in terms of width and length. ‘Then He leveled it.’ In accordance with the meaning of the verse "He raised the heaven and imposed the balance" (Rahman 55/7), He set its balance and equalized it, put it in order and corrected it. While some have wanted to derive the meaning that the shape of the heaven is a perfect sphere from this, it is not established that the general appearance of the entire heaven is a perfect sphere. Allah knows this comprehensively. (ELMALILI, 8/519)

(30) ‘After that, He rounded the earth and spread it out.’ After creating the heaven and putting it into an order, and after removing its night and bringing out its day, He spread and laid out the globe in a way that would allow living and settling upon it. He created the crust of the globe, on which we live, after that and laid it out like a bed. (ELMALILI, 8/520)

There are two scientific miracles (in the 30th verse): The word dahv used in the verse means "to roll into a round shape" in Arabic. (...) However, in the Arabian Peninsula at the time the Qur'an was revealed, the view that the earth was spherical was not known. Pointing to the earth being in the shape of a sphere in this verse is clear evidence that the Qur'an came from Allah. The second miracle is this: It is expressed in the verse that the earth was created after the galaxies called the "heavens." This view is a subject upon which modern scientific theories agree. All contemporary scientific theories accept that the earth came into existence after everything else in the universe. (...) The seven heavens, in the expression of the Qur'an, were created after the earth. But the galaxies and satellites of the universe, as stated in the 30th verse of Surah An-Nazi'at, were created before the earth. This is one of the miracles of the Qur'an. (S. HAWWA, 16/26)

(31, 32) ‘He extracted from it its water and its pasture.’ He created its water, made its springs gush, made its rivers flow; He grew its grass, its pasture, and its farmland. (ELMALILI, 8/521)

‘And He settled the mountains,’ He placed them. This spreading and laying out of the earth means the laying out of the earth's crust in such a way that it can be lived and settled upon. Indeed, this wisdom is clarified as follows: ‘For the benefit and life of you and your animals.’ This means that this great creation and power are not without wisdom; these were not created without a goal, in vain, or just by chance. Therefore, this living and sustaining also has a wisdom and a goal. (ELMALILI, 8/521)

79/34-41 WHEN THAT GREAT CALAMITY ARRIVES

Translation

34- But when there comes the Greatest Overwhelming Calamity—

35- The Day when man will remember that for which he strove,

36- And Hellfire will be exposed for [all] those who see—

37- So as for he who transgressed

38- And preferred the life of this world,

39- Then indeed, Hellfire will be [his] refuge.

40- But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination,

41- Then indeed, Paradise will be [his] refuge.

Commentary

(34) ‘When the greatest calamity (the resurrection) comes, that day man will remember what he strove for.’ When he sees his deeds written in his book, he will remember them. In fact, he had forgotten them. (From Nasafi, S. HAWWA, 16/21)

According to the verse ‘wa burrizati'l-jahîmu liman yarâ’ (Nazi'at, 79/36), Hell will be shown to people in the hereafter, and those who see it will witness that the fire in question ‘throweth sparks as the (huge) forts’—sparks as massive as palaces and castles (Mursalat 77/32). Naturally, in the face of this sight, man will be bewildered, and the weight of that terrifying day will bend every person's back. This is why the resurrection is called "tâmme-i kübrâ" (the greatest overwhelming event). (M. DEMIRCI, 3/496, 497)

‘That blazing fire is brought forth for those who will see (and enter).’ (..) It is narrated that Hell will be opened, leaping forth while scattering flames, and everyone with eyes will see it. Because, as stated in the verse: "And there is none of you except he will come to it. This is upon your Lord an inevitability decreed" (Maryam 19/71), everyone will arrive there, and those headed for Paradise will cross the Sirat bridge over it. Nonetheless, "for those who see" could also mean for the disbelievers and transgressors who will enter it. (ELMALILI, 8/522)

(37-39) ‘As for the (disbelieving) person who transgressed and preferred the life of this world over the hereafter, surely that blazing fire is the only place he will arrive.’ On the Day of Resurrection, people will be divided into two groups: the happy and the wretched. Those who, by their free will, preferred the world to the hereafter and spent their lives in denial, rebellion, and transgression, appearing before Allah without repentance and faith, are the wretched; the place where they will shelter is Hell. (QUR’AN WAY, 5/550)

(40, 41) ‘And for the one who kept his soul away from evil desires’—that is, from inclining toward those desires under the dominance of human creation and nature—who did not get caught up in the goods and brilliance of worldly life, and who was not deceived by the ornaments and pomp of the world knowing the dreadfulness of the end, ‘surely Paradise is the sole refuge.’ The term "al-hawâ" mentioned in the text of this verse refers to the human soul's inclination toward something it hungers for and wants to take pleasure in without a legitimate Sharia reason. (I. H. BURSEVI, 23/48, 49)

79/42-46 THEY ASK YOU ABOUT THE HOUR

Translation

42- They ask you, [O Muhammad], about the Hour: "When is its arrival?"

43- In what [position] are you that you should mention it?

44- To your Lord is its finality [the ultimate knowledge of it].

45- You are only a warner for those who fear it.

46- It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.

Commentary

(42) ‘(O Messenger!) They ask you about the hour (resurrection): 'When is its arrival?'‘ The Meccan pagans used to ask the Messenger of Allah repeatedly when the Resurrection would take place. However, their real purpose was not to determine a date and time, but merely to mock. (MAWDUDI, 7/31)

(44) ‘Its final (knowledge) belongs to your Lord.’ To know it with all its subtleties and all its details until the time of its occurrence for everyone belongs to your Lord, not to anyone else. Only He knows it. Just as it is not their place to interfere further, it is not your duty to explain more than that. (ELMALILI, 8/522, 523)

(46) ‘On the Day they see it (the Day of Resurrection), it will be as if they had remained (in the world) only for an evening or a morning.’ On the day they rise from their graves and go to the place of gathering (mahshar), they will perceive the duration of the worldly life as very short. In fact, this period will seem to them like only an evening or a morning of a single day. (From Ibn Kathir; S. HAWWA, 16/23)

This is what worldly life is. It is short; it comes and passes quickly. It is simple and temporary. It is worthless and insignificant. Are they sacrificing the hereafter for just an evening or a morning? Are they pushing aside the paradise that will be given as a reward and refuge for the sake of a temporary passion? Undoubtedly, this is a great foolishness. It is a foolishness that no person with seeing eyes and hearing ears would ever dare to commit! (S. KUTUB, 10/359)