Sūrat al-Nāziʿāt
سورۃ النازعات
Sūrat al-Nāziʿāt was revealed in Mecca; it has forty-six (46) āyāt and two (2) rukūʿ.
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ
Bismillāhi l-raḥmāni l-raḥīm.
وَالنَّازِعَاتِ غَرْقًا
wa-l-nāziʿāti gharqā.
"By those that pull out violently." (al-Nāziʿāt 79:1)
Wa — and: this is an oath. Al-nāziʿāt — nāzaʿa — to pull; to tug; one who pulls out. Al-munāzaʿa — the one who pulls and tugs. Nukhsh — a tug, a yank, a violent pulling. Ghurqā — gharq — to sink, to drown, to pull completely — deeply. The original meaning here is a specific type of pulling: to pull the soul out at the time of death from one who is an enemy of God and of the messengers — and there comes also in the Arabic saying that: what God testifies to here, this particular type of pulling is its own matter. After this will come mention of the pulling of the soul from the bodies of the disbelievers — the agonies and convulsions of the soul — this sūra speaks of these matters before the Day of Resurrection, and it discusses in sequence the convulsions of death, the pulling out of the soul, and testimony.
Translation: "I swear by those (angels) who pull out souls forcibly — with a wrenching pull."
وَالنَّاشِطَاتِ نَشْطًا
wa-l-nāshiṭāti nashṭā.
"And by those that draw out gently." (al-Nāziʿāt 79:2)
Wa-l-nāshiṭāt — and an oath by those angels who draw out with ease and joy. Nashāṭ — ease; al-unshūṭa — a knot; a loop. Those who draw out with ease — the believers' souls are drawn out from the body with great ease — as if a good person's soul is given joyfully to death.
Translation: "And an oath by those (angels) who draw out the souls of (believers) with great ease."
Death for these people is a bridge — it is a single moment by which they are united with their Beloved:
Al-mawtu jisr yuwaṣṣilu l-ḥabība ilā l-ḥabīb.
"Death is a bridge that joins the beloved to the Beloved."
وَالسَّابِحَاتِ سَبْحًا
wa-l-sābiḥāti sabḥā.
"And by those that swim gently." (al-Nāziʿāt 79:3)
Wa-l-sābiḥāt — and by those who swim. Al-sabḥ — sabaḥa — to be pure; subḥāna Allāh — Allah is pure from all defects. Some angels undertake the task of drawing out the soul. Between heaven and earth they fly back and forth — do they recite the Qur'an or read ṣalawāt upon the Prophet ﷺ, or is some good deed being observed and reported? They carry out the report and inform Allah — every different type of task is assigned to different persons — yet it is Allah's arrangement that each one is appointed to specific work according to His power.
Translation: "And by those (angels) who swim (gliding beautifully between heaven and earth) and soar."
فَالسَّابِقَاتِ سَبْقًا
fa-l-sābiqāti sabqā.
"And those that race ahead." (al-Nāziʿāt 79:4)
Fa-l-sābiqāt — then further, those who outrun others — sabqā — those who run ahead — ahead of divine commands. Masbūq — those that are for ahead; they run fast for those who (carry God's decrees) ahead to reach them.
Translation: "And further by those (angels) who race ahead (to execute divine decrees)."
فَالْمُدَبِّرَاتِ أَمْرًا
fa-l-mudabbirāti amrā.
"And those that regulate affairs." (al-Nāziʿāt 79:5)
Fa-l-mudabbirāt — then the administrators, those who execute in order; tdbīr — al-ādhar — the last, the back; mudabbar — one who administers — the one who executes and administers. Amrā — some thing, some command.
Translation: "And then by those who execute commands and administer in accordance with the order."
It is evident that man must die one day — and the angels are at hand — but which day will it come?
يَوْمَ تَرْجُفُ الرَّاجِفَةُ
yawma tarjufu l-rājifa.
"The Day the quaking Tremor shall quake." (al-Nāziʿāt 79:6)
Yawm — the Day. Tarjuf — it shall quake, tremble; it shall shudder. Al-rājifa — the shaker, the quaking; the one that causes everything to quake. Zin — earth (the quaking one) shall quake — (the earth shall tremble).
Translation: "On the Day when the quaking Tremor shall quake — (the earth shall be seized by trembling)."
تَتْبَعُهَا الرَّادِفَةُ
tatbaʿuhā l-rādifa.
"Followed after it by the Trailing Blast." (al-Nāziʿāt 79:7)
Tatbaʿuhā — after it (the earthquake) shall follow. Tābiʿ — following — mutābaʿ — the one of whom following is sought. Al-rādifa — the one that comes after; after the first quake will come a second tremor — one quake shall be so great that people will not be able to recover from it before the second quake arrives.
Translation: "After this earthquake a second tremor shall come."
Imagine what the state of affairs will be at that time.
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ
qulūbun yawmaʾidhin wājifa.
"Hearts on that Day shall be pounding." (al-Nāziʿāt 79:8)
Qulūb — the plural of qalb: the heart — for the heart is always in a state of flux. Qālib — the mould, the measure. Al-qalb — the change of state. Yawmaʾidhin — on that Day. Wājifa — pounding in terror, terrified. The Day of trembling — the original word for that Day is idhkān kadhā — the phrase is wājifa — hearts shall quake and throb — all hearts shall be in terror and convulsion of dread.
Translation: "On that Day hearts shall be greatly trembling (with fear)."
أَبْصَارُهَا خَاشِعَةٌ
abṣāruhā khāshiʿa.
"Their eyes shall be downcast." (al-Nāziʿāt 79:9)
Abṣār — the plural of baṣar: sight; the eyes. Abṣāruhā — their eyes. Khāshiʿa — downcast, humbled; khushūʿ — the lowering of the eyes, the voice becoming low. On this Day the eyes of the disbelievers shall be lowered in shame and humiliation.
Translation: "(On this Day) the eyes of some people shall be downcast in shame."
يَقُولُونَ أَئِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ
yaqūlūna aʾinnā la-mardūdūna fī l-ḥāfira.
"They say: 'Are we indeed to be returned to our former state?'" (al-Nāziʿāt 79:10)
Yaqūlūn — (the deniers) say. Aʾinnā — are we? La-mardūdūn — shall we be returned? Radd — return; la-mardūdūna — shall we truly be returned — driven back, sent back. Fī l-ḥāfira — in the former state — as it was in the worldly life: shall such another world come?
Translation: "They say: 'Are we really going to be brought back to our original state?'"
They say this in wonder and mockery.
أَئِذَا كُنَّا عِظَامًا نَّخِرَةً
aʾidhā kunnā ʿiẓāman nakhira.
"Even when we are decayed bones?" (al-Nāziʿāt 79:11)
Wa-idhā — and even when? Even at this time? Kunnā — we are. ʿIẓāmā — bones; the plural of ʿaẓm: a bone. Nakhira — rotten, crumbled, hollow. The skeptics say: when we have become hollow crumbling bones will we truly be raised again?
Translation: "(Is this even possible) when we are hollow crumbling bones?"
قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ
qālū tilka idhan karratan khāsira.
"They say: 'That then would be a ruinous return.'" (al-Nāziʿāt 79:12)
Qālū — the disbelievers say. Tilk — that; idhā — if. Karratan — a return; to come back, karr — to return. Khāsira — one involving loss, khāsir — one who suffers loss. Khushrān — loss and harm. Khāsira — one who causes loss and harm; yakhasiru — khusrān — loss. Suffering loss.
Translation: "The disbelievers say: 'In that case this return will be a great loss and humiliation.'"
They do not know that God Almighty is answerable to no one — for He shall render punishment for their evil deeds, and then burden those who burden themselves.
فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ
fa-innamā hiya zajratun wāḥida.
"But it shall be only a single cry." (al-Nāziʿāt 79:13)
Fa-innamā hiya — but it is only this. Zajra — a shout; a slam. Zajara — yazjuru — zajrā — to slam, to jolt. Wāhida — one; a single. Resurrection is no difficult matter for God! Only a single divine command is enough — then all the souls within the bodies shall come out and all the dead shall be raised from their graves — then that shout shall be given (God commanding and the order being given) — a single slam.
Translation: "But it shall be only a single cry (God commanding) — and all the dead shall rise from their graves."
فَإِذَا هُم بِالسَّاهِرَةِ
fa-idhā hum bi-l-sāhira.
"And behold, they shall be on the open surface." (al-Nāziʿāt 79:14)
Fa-idhā — then suddenly, at once, they say an amazement. Hum — they. Bi-l-sāhira — in the open plain: al-sāhira — the exposed plain; sahara — yasharu — to be sleepless: the plain that never sleeps, where no night comes, the surface of the earth, the open ground.
Translation: "And then they shall suddenly come out into the open plain."
Esteemed readers! How difficult a task is it for Allah Most High to resurrect? He Who drew the soul from the body in the first place — how easy was it to put the soul back into bodies? How was it easy? And now how difficult will it be to put them back in? Those who do not believe in God's power — ponder this event and consider it carefully.
هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ
hal atāka ḥadīthu mūsā.
"Has there come to you the story of Moses?" (al-Nāziʿāt 79:15)
Hal — has? Atāka — come to you? Itāʾan — come; atiʾ — to come — ḥadīth — the news; the story of Mūsā (peace be upon him).
Translation: "Has the account of Moses (peace be upon him) reached you?"
إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى
idh nādāhu rabbuhu bi-l-wādi l-muqaddasi ṭuwā.
"When his Lord called him in the sacred valley of Ṭuwā." (al-Nāziʿāt 79:16)
Idh — when. Nādāhu — his Lord called him; yunādī — called; nidāʾ — a call. Rabbuhu — his Lord. Bi-l-wādi l-muqaddas — in the sacred valley; qaddasa — yuqaddisu — to purify, to render holy. The sacred valley — the holy, sanctified place. Ṭuwā — the place where the Prophet Mūsā (peace be upon him) received prophethood — waqf — the name Ṭuwā is the name for the valley al-wādi l-muqaddas.
Translation: "When his Lord called him in the sacred valley and addressed him."
What did He say?
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
idhhab ilā firʿawna innahu ṭaghā.
"Go to Pharaoh — indeed, he has transgressed." (al-Nāziʿāt 79:17)
Idhhab — go; dhahaba, yadhhabu, dhahābā — to go, to travel. Ilā firʿawna — towards Pharaoh. What for? Innahu ṭaghā — indeed he has transgressed beyond bounds — because he is making a false claim to divinity. Ṭaghā — yaṭghā — ṭughyānan — to exceed all bounds; the state of ṭughyān. You are also witnesses to the ṭughyān of the Mūsā River ☆ — to have exceeded all bounds.
Translation: "Go to Pharaoh — he has gone beyond all limits."
فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ
fa-qul hal laka ilā an tazakkā.
"And say: 'Is it your desire to be purified?'" (al-Nāziʿāt 79:18)
Fa-qul — then say. Hal laka — what is there for you? What is your wish? Ilā an tazakkā — is it your intention to become pure? Tazakkā — yatazakkā — to become pure, to purify oneself. To become pure of the filth of polytheism and unbelief and the impurity of divinity. When the man does not know how to fulfil an account every time some wealth comes to him nothing good remains in it — and for this reason the special pious say that zakāt is for goodness — zakāt is the key to prosperity; whichever man pays zakāt it brings prosperity, and he who does not pay it loses blessing.
Translation: "(Say to Pharaoh) 'What is your wish — shall you become purified and rectified?'"
وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ
wa-ahdiyaka ilā rabbika fa-takhshā.
"And I shall guide you to your Lord so that you may fear Him." (al-Nāziʿāt 79:19)
Wa-ahdiyak — and I shall guide you; ilā rabbika — towards your Lord. The Lord's straight path. Fa-takhshā — then you will fear; khashya — yakhsha — to fear. Khashya — reverence, awe; to fear the wrath and majesty of God — innamā yakhshā Allāha min ʿibādihi l-ʿulamāʾu — only those servants of God who are scholars truly fear Him.
Translation: "And I shall guide you to the path of God — then you shall fear Him."
فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ
fa-arāhu l-āyata l-kubrā.
"Then he showed him the great sign." (al-Nāziʿāt 79:20)
Fa-arāhu — then Mūsā (peace be upon him) showed Pharaoh. Arā — to show; yatrā — rāʾā — to see; rūʾyā — a vision. Al-āya — a sign; thānī — the second; al-āyata l-kubrā — the great sign: al-kubra — the great sign. Āya is a sign — the staff of Mūsā (peace be upon him) is one of the signs of God's power — it is a miracle — but the greatest of all miracles of Mūsā (peace be upon him) was the staff's own miracle.
Translation: "Then he (Mūsā) showed Pharaoh a great sign (a miracle)."
فَكَذَّبَ وَعَصَىٰ
fa-kadhdhaba wa-ʿaṣā.
"But he denied and disobeyed." (al-Nāziʿāt 79:21)
Fa-kadhdhab — then Pharaoh denied the miracle of Mūsā (peace be upon him), rejected it; he denied them and disobeyed. ʿAṣā — yaʿṣī — ʿiṣyānā — to disobey, to refuse to obey, not to follow a command.
Translation: "He (Pharaoh) rejected (their teaching) and disobeyed."
ثُمَّ أَدْبَرَ يَسْعَىٰ
thumma adbara yasʿā.
"Then he turned away, striving." (al-Nāziʿāt 79:22)
Thumm — then; adbara — he turned away — yadburu — idbāran — to turn one's back, to turn away. Dubr — the back; yasʿā — he strove with all his might; he tried. And in opposition to Mūsā (peace be upon him) — the effort of doing the opposite.
Translation: "Then Pharaoh turned away from the truth and began to try (to oppose Mūsā, peace be upon him)."
فَحَشَرَ فَنَادَىٰ
fa-ḥashara fa-nādā.
"Then he assembled and proclaimed." (al-Nāziʿāt 79:23)
Fa-ḥashara — then he assembled all his helpers. Ḥashr — to gather; yaḥshuru — ḥashrā — to gather; to assemble and die; the gathering after death. Fa-nādā — then he proclaimed; called out; made an announcement.
Translation: "Then he (assembled his helpers) gathered them together and made an announcement."
فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ
fa-qāla anā rabbukumu l-aʿlā.
"And he said: 'I am your lord most high.'" (al-Nāziʿāt 79:24)
Fa-qāla — then Pharaoh said. Anā — I. Rabbukum — I am your Lord; the Sustainer, the God; your rabb. Al-aʿlā — the highest; ʿalā — yaʿlū — ʿuluwwā — to be high, elevated. The ignorant Pharaoh — what a shameless arrogance it was to try to stand in place of Allah! Can one stand on one's self as God? Is it possible to do the work of the Lord of the worlds? To reach such heights of arrogance — and after this how much did he persist in this claim? Remain persistent? — the work of rabb al-ʿālamīn is Allah's work — no one else can do it.
Translation: "Then Pharaoh said: 'I am your high lord' (the great lord)."
فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ
fa-akhadhahu Allāhu nakāla l-ākhirati wa-l-ūlā.
"So Allah seized him with the exemplary punishment of the next life and this life." (al-Nāziʿāt 79:25)
Fa-akhadhahu — then Allah seized him; caught hold of him. Nakhla — yangkhu — nakhla — punishment; seizing. Al-ākhira — the Next World, the afterlife. Wa-l-ūlā — and this world.
Translation: "Then Allah Most High seized him and showed him punishment in both this world and the Next."
Esteemed readers! Now what do we know about Mūsā (peace be upon him) and Pharaoh? Pharaoh was a king of Egypt — he was doing great oppression to the Children of Israel; killing men, killing infants. Mūsā (peace be upon him) was born among them — his mother was inspired and placed the baby Mūsā (peace be upon him) in a box and sent him adrift on the Nile River — and there the wife of Pharaoh retrieved the box from the waters, took out the child — Pharaoh was captivated by the beauty of the boy. Mūsā (peace be upon him) grew into a strong young man — he was originally an Israelite and the Coptic rule was there — a Coptic kingdom in Egypt. For this reason his Coptic rulers were persecuting the Israelites — and at that time an Israelite asked for his help against a Coptic person. Mūsā (peace be upon him) went and punched the Coptic person once and he fell dead at once and the matter was finished. Then Pharaoh wanted to arrest Mūsā (peace be upon him) — Mūsā (peace be upon him) fled and reached Madian — and there Shuʿayb (peace be upon him) was there. The daughters of Shuʿayb (peace be upon him) were drawing water from the well but men were not giving them water — the daughters showed human kindness and humanity to Mūsā (peace be upon him). Shuʿayb (peace be upon him) sent a daughter to invite Mūsā (peace be upon him). Shuʿayb (peace be upon him) told Mūsā (peace be upon him): "Stay with me for eight or ten years and I shall marry you to one of my daughters." Mūsā (peace be upon him) worked herding the goats — the Prophet of God ﷺ said the same work is a special occupation of the prophets — as the service of doing the work of humility and service of the poor is involved. After the time of service was completed Mūsā (peace be upon him) went with his wife and they were on the way — his pregnant wife was with him — it was night — cold — fire was needed — for a journey at that time fire was necessary to light. He saw a fire suddenly in the distance — he went to get it — then a voice came to him: "I am your God — this is My sacred valley." And to them prophethood was granted.
Khudā ke dīn kā mūsā se poochiye aḥwāl ÷ ke āg lene ko jāʾem piγhmbari mil jāʾe
Esteemed readers! In the concept of a single point of vision the entire spiritual world appears connected — the fire was the device of a vision of unity — the aim was that Mūsā (peace be upon him) should reach there, and his greater brother Hārūn (peace be upon him) and with him that the messengership should be established.
Mūsā (peace be upon him) said to Pharaoh: "You forget God — You forget your own sultanate — do not forget God." Allah Most High in confirmation of the prophethood of Mūsā (peace be upon him) gave him two miracles — one: you put your hand on the ground and it becomes a serpent — and the other: put your hand in your other side and a light comes from it so bright as to strike water. Because of this Pharaoh thought it was a magical trick — Pharaoh gathered his sorcerers and helpers and tried — the sorcerers threw their own ropes and other things — Mūsā (peace be upon him) threw his staff by Allah's command and it swallowed all the ropes and things and so on — the sorcerers recognised at once that this was beyond human power and became Muslim. Pharaoh was not able to stand before the matter of Mūsā (peace be upon him). Pharaoh gathered the Children of Israel and set out, and at his heels went Mūsā (peace be upon him) — Mūsā (peace be upon him) led his entire community across by striking his staff on the water and making it flow this side and that. And completely crossing, they went — Pharaoh and his followers also stepped in — and the two groups joined and the waters closed over them and Pharaoh and his followers drowned.
The Qur'an is not a history book — its purpose in narrating these events is not to tell stories but to admonish Muslims and warn them:
إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ
inna fī dhālika la-ʿibratan li-man yakhshā.
"Indeed in that is a lesson for one who fears." (al-Nāziʿāt 79:26)
Inna — without doubt. Fī dhālik — in this account. La-ʿibra — is truly a lesson; ʿibrat — "lesson" or "consideration." What does one mean by ʿibrat? To look at an account and draw lessons from it — ʿabara — yaʿburu — ʿubūrā — to pass, to cross, to look at with reflection. Li-man yakhshā — for the one who fears; this person trembles and is awed by His majesty and power; the fear of God is in his heart.
Translation: "Without doubt in this event is a lesson (and a warning) for those who fear God."
What is the lesson?
(1) The oppressor's punishment never escapes — it is delayed by Allah's knowledge — but it will come eventually. (2) Wealth, power, and government — these divert human minds and create heedlessness. (3) People (4) in such a state…
Allah Most High's mercy is of the general kind — and look at this mercy! What great dignity it is — lā yamlikūna — none shall be able to. An intelligent person will see it — big and small are in this general mercy. Unwise people have the habit of — they think themselves possessors of power — and Allah places upon their servants (people) unjust governance — but it is not Allah's governance. (5) The lesson for Muslims is the comforting thought that God's mercy is near — and the final outcome will belong to God. Wa-sayaʿlamu lladhīna ẓalamū ayya munqalabin yanqalibūn — and soon the oppressors will know what a return they shall return to. (2) The time of Mūsā (peace be upon him) — those in the court of the Prophet ﷺ knew Arabic well — the Prophet ﷺ was not given any extra miracle by God in terms of eloquence — it is only our view that the Qur'an is a single miracle in its eloquence — the thinker who ponders this art with his mind and reflects upon it will see that the Qur'an in its art shall manifest its own miracle.
أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا
aantum ashaddu khalqan ami l-samāʾu banāhā.
"Are you harder to create, or is it the heaven that He built?" (al-Nāziʿāt 79:27)
Aantum — are you? Ashaddu khalqā — harder to create, more difficult to bring into being? Am al-samāʾ — or the heaven? Banāhā — He (Allah) built it.
Translation: "Is your creation more difficult — or (is) the heaven which God has built?"
رَفَعَ سَمْكَهَا فَسَوَّاهَا
rafaʿa samkahā fa-sawwāhā.
"He raised its height and proportioned it." (al-Nāziʿāt 79:28)
Rafaʿa — he raised; yarfaʿu — rafʿatan wa-rafʿā — to raise, to elevate. Samkahā — its height — the sky. People look at its breadth and expanse and speak of its depth and loftiness. Fa-sawwāhā — then He smoothed and perfected the sky, straightened it, and created it in a most suitable and proper manner.
Translation: "(God) raised the sky to great heights and then made it beautiful and in a most suitable manner."
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا
wa-aghtasha laylahā wa-akhraja ḍuḥāhā.
"And He darkened its night and brought forth its morning light." (al-Nāziʿāt 79:29)
Wa-aghtasha — (from the verb pattern of ifʿāl) and He made a very dark night. Laylahā — its night — the hā suffix is feminine. Al-samāʾ's feminine form is reflected here — wa-akhraja — and He brought out; ḍuḥāhā — its midday brightness — the rising time of the day's midmorning — ḍuḥā — rosy time; when the sacrifice animal is slaughtered — uḍḥiya — because it is always the time of ḍuḥā when the sacrifice is made — and the entire sky is also filled at that time with the light of hā.
Translation: "And He made the night very dark and brought forth the noon of the day."
وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا
wa-l-arḍa baʿda dhālika daḥāhā.
"And the earth — after that He spread it out." (al-Nāziʿāt 79:30)
Wa-l-arḍ — and the earth. Baʿda dhālik — after this. Daḥāhā — He spread it out, smoothed it, flattened it — arranged it so that people could live upon it.
Translation: "And He spread the earth out flat."
أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا
akhraja minhā māʾahā wa-marʿāhā.
"He brought forth from it its water and its pasture." (al-Nāziʿāt 79:31)
Akhraja minhā — He brought out from the earth. Māʾahā — its water. Wa-marʿahā — and its pasture — raʿā — yarʿā — raʿyan — to tend; to pasture; to graze; to guard and look after. The earth also brought forth herbage for the grazing animals.
Translation: "He drew out from the earth its water and (raised green pasture) herbage for the animals to graze."
وَالْجِبَالَ أَرْسَاهَا
wa-l-jibāla arsāhā.
"And the mountains — He anchored them." (al-Nāziʿāt 79:32)
Wa-l-jibāl — and the mountains — He brought them also into being. Jabala — the plural of jabal. Mountains — the nature of mountains is that they appear fixed and steady and show no outward change. Arsāhā — He anchored the mountains in a steadfast manner. Arsa — irsāʾ — yursī — to anchor (from the verb pattern ifʿāl) — to make firm. To chain and anchor — like an anchor thrown from a ship, and because of it the ship is held steady. And the ship's hold is also where one cannot move — and yet water falls (elsewhere).
Translation: "And He made the mountains firm and steadfast."
مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ
matāʿan lakum wa-li-anʿāmikum.
"A provision for you and your livestock." (al-Nāziʿāt 79:33)
Matāʿā — a benefit, a profit; a provision — tamattaʿa — to profit, to benefit. Lakum — for you. Wa-li-anʿāmikum — and for your animals. Anʿām — the plural of naʿam: animals — those animals that are eaten, such as cattle, goats, and the like.
Translation: "(Why did We do all this?) For your benefit and for the benefit of your animals."
فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ
fa-idhā jāʾati l-ṭāmmatu l-kubrā.
"Then when the Great Overwhelming Calamity comes." (al-Nāziʿāt 79:34)
Fa-idhā — then when. Jāʾat — comes. Al-ṭāmma — the overwhelming flood; the total calamity; al-ṭāmma — an Arabic word meaning something that overwhelms and floods, that fills everything. Al-kubrā — the greatest; āfa — a calamity; ṭāmma — the all-engulfing great disaster: the most extreme type. Al-jubrā — the very greatest: because the disaster is that people will not be able to bear it, and an even greater punishment shall fall upon the transgressors.
Translation: "Then when the great overwhelming Calamity comes."
يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ
yawma yatadhakkaru l-insānu mā saʿā.
"The Day when the human being shall remember what he strove for." (al-Nāziʿāt 79:35)
Yawm — on the Day. Yatadhakkaru — he shall remember; al-tadhakkur — remembrance and recalling. Al-insān — every human being — the alif lām is that of universal inclusion — on that Day the individual will be reminded of what he strove for — every person shall be freed from his absorption in worldly life. When a person is dying, all his deeds come to his memory — on that Day every person shall recall all his doings.
Translation: "On that Day the human being shall recall all his doings."
وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ
wa-burrizati l-jaḥīmu li-man yarā.
"And Hellfire shall be manifested to all who see." (al-Nāziʿāt 79:36)
Wa-burrizat — and it shall be exposed and brought forward. Baraza — yabruzu — burūzā — coming out in the open; to be exposed and revealed — burrizat — to be made fully apparent. Barāz — open ground; jungle; an open field where one may see everything at a glance — there is no need of shelter. Al-jaḥīm — Hell; the terrifying place. Li-man yarā — for the one who is able to see — every person whose face is before them. This is not a special state — this is a general condition.
Translation: "And Hell shall be manifestly displayed before all who see it."
Those who had ears to hear, who saw it with their eyes — what shall they do then?
فَأَمَّا مَن طَغَىٰ
fa-ammā man ṭaghā.
"Then as for the one who transgressed." (al-Nāziʿāt 79:37)
Fa-ammā — but then — man — the one. Ṭaghā — who exceeded bounds; ṭughyān — the state of rebellion and mischief, the excess of which he has grown full.
Translation: "Then as for the one who transgressed (in rebellion)."
وَآثَرَ الْحَيَاةَ الدُّنْيَا
wa-āthara l-ḥayāta l-dunyā.
"And preferred the life of this world." (al-Nāziʿāt 79:38)
Wa-āthara — and he preferred; āfara — yūfiru — ītharā — to prefer; to give precedence to one's self over others. Al-ḥayāta l-dunyā — the life of this world; al-dunyā — the material world; the lower life; to prefer the world and to consider it the real thing and to ignore the afterlife.
Translation: "And preferred the life of this world (over the eternal afterlife)."
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ
fa-inna l-jaḥīma hiya l-maʾwā.
"Then indeed, Hellfire shall be the abode." (al-Nāziʿāt 79:39)
Fa-inna l-jaḥīm — then without doubt Hell. Hiya l-maʾwā — that very place is the abode, the resting place, the shelter — awā — yaʾwī — to seek shelter; a place of shelter.
Translation: "Then without doubt that (Hellfire) shall be the abode."
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ
wa-ammā man khāfa maqāma rabbihi wa-nahā l-nafsa ʿani l-hawā.
"But as for the one who feared the station of his Lord and restrained the soul from desire." (al-Nāziʿāt 79:40)
Wa-ammā — and as for. Man khāfa — the one who fears; maqāma — the standing place; the station — al-ḥuḍūrī maqām — standing and remaining in the court. Rabbihi — his Lord; to stand before one's own Lord. Wa-nahā — and restrained; he stopped and prevented. Al-nafs — the self; every one's own self is the commanding self — the one that brings evil thoughts and bad impulses. Nafsa ammāra — the commanding soul. ʿAn al-hawā — from desires; bad thoughts; impulses — al-hawā — desires; wishes; bad inclinations.
Translation: "And as for the one who stood in fear (of accountability) before his Lord and restrained his soul from its lowly desires."
فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ
fa-inna l-jannata hiya l-maʾwā.
"Then indeed, Paradise shall be the abode." (al-Nāziʿāt 79:41)
Fa-inna l-jannat — then without doubt Paradise. Hiya l-maʾwā — that very place is the abode, the resting place, the destination.
Translation: "Then without doubt that (Paradise) shall be the abode."
يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا
yasʾalūnaka ʿani l-sāʿati ayyāna mursāhā.
"They ask you concerning the Hour: when is its arrival?" (al-Nāziʿāt 79:42)
The disbelievers ask the Prophet of God ﷺ: when is the Hour? When will this Resurrection come? They say this not as those who are told the Hour has passed but as those who ask about it. Yanīs — its time — when — al-sāʿa — the Hour. Mursāhā — its anchorage, its fixed place.
Translation: "People ask you about the Hour — when will it come?"
Its time is not fixed — and what benefit is there in knowing the time of one's death? You need to reflect on your own state — you need the time of death. Mumsinā — azmanī yūzimī — to anchor and make firm; a vehicle anchor — to be fixed.
Translation: "People ask you regarding the Hour — when will it come?"
فِيمَ أَنتَ مِن ذِكْرَاهَا
fīma anta min dhikrāhā.
"What concern do you have in mentioning it?" (al-Nāziʿāt 79:43)
Fīma anta — what is there in you? What concerns you? Min dhikrāhā — from its mention — what is the value to you in telling about the Hour? You have to go to the divine court.
Translation: "What concern do you have in its mention?"
إِلَىٰ رَبِّكَ مُنتَهَاهَا
ilā rabbika muntahāhā.
"To your Lord is its end." (al-Nāziʿāt 79:44)
Ilā rabbika — towards your Lord. Muntahāhā — its end point; the end of the Hour is with your Lord.
Translation: "Your Lord is the end point of the Hour."
What will happen in the Hour? In the divine court what shall occur — what punishment, what reward?
إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا
innamā anta mundhiru man yakhshāhā.
"You are only a warner for those who fear it." (al-Nāziʿāt 79:45)
Innamā anta — you are only. Mundhir — a warner; a herald; the one who gives warning. Man yakhshāhā — those who fear it — those who have fear of the Hour.
Translation: "(O Prophet!) You are only a warner for those who fear the Hour."
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا
ka-annahum yawma yarawnahā lam yalbathū illā ʿashiyyatan aw ḍuḥāhā.
"On the Day they see it, it will be as though they had not lingered except an evening or its morning." (al-Nāziʿāt 79:46)
Kaʾannahum — as if these people. Yawma — on the Day; yarawnahā — they shall see it. Lam yalbathū — they shall not have stayed; they shall not have lingered — labithā — yalbath — to stay, to remain. Illā ʿashiyyatan — except an evening; the time of sunset. Aw ḍuḥāhā — or its morning light — it shall seem to them (that the world of this life was) only from the evening of the Day to the afternoon of the next: but in reality this illusion shall be so — that what was in this world shall seem as little as from the morning to the evening of a single day.
Translation: "As if these people on the Day of Resurrection (shall see it as) if they remained no more than from the evening to the midmorning — (to them it shall appear as if the world of this life was this brief)."