Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah An-Naziat

1. A-antum ashaddu khalqan (أَأَنتُمْ أَشَدُّ خَلْقًا) – Are you a more difficult creation?

Linguistic Root & Etymology

This is a rhetorical question. A-antum means “Are you…?” Ashaddu is “more difficult” or “stronger.” Khalqan means “in creation.”

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:27), after the story of Pharaoh, this powerful and direct question is posed to the deniers of the resurrection. “Are you a more difficult creation or the heaven He constructed?” The commentators explain this as the ultimate rational argument from the greater to the lesser. God is challenging the skeptic: “You, a single, small human being, do you think that your re-creation is a more difficult task for Me than the creation of the entire, vast, and perfectly constructed cosmos?” The self-evident answer is no. The argument is designed to shatter their arrogant underestimation of God’s power.

Thematic Context

This is the central rational proof of the surah for the doctrine of resurrection. It connects to the theme of God’s infinite and inexhaustible creative power. The surah consistently points to the magnificent signs in the cosmos as the primary evidence for God’s ability to bring about the Hereafter. The theme is that a sober and a humble reflection on the scale of the universe is the most direct path to a certain faith in the resurrection.

Modern & Comparative Lens

This is a classic “a fortiori” argument, a form of reasoning that is universally valid. In a modern context, where the scale and the complexity of the “heaven” as revealed by science are even more staggering, this argument has an even greater force. The verse challenges a worldview that can accept the “Big Bang” and the creation of billions of galaxies but finds the idea of the re-creation of a human being to be unbelievable.

Practical Reflection & Application

This verse is a powerful tool for strengthening our own conviction in the Hereafter. When faced with doubts, we can ask ourselves this same question. The practical application is to reflect on the wonders of the cosmos—the galaxies, the stars, the intricate laws of physics. This reflection is the divine cure for any doubt about the resurrection, and it is a direct path to a state of awe-filled and certain faith (yaqīn).

---

2. Abṣāruhā khāshiʿah (أَبْصَارُهَا خَاشِعَةٌ) – Their eyes will be humbled

Linguistic Root & Etymology

Abṣāruhā is “their eyes” or “their sights.” Khāshiʿah (root: KH-SH-ʿ (خ-ش-ع)) is a state of being humbled, downcast, and subdued with fear.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah An-Nazi’at (79:9), this is the state of the people. “Their eyes will be humbled.” The commentators explain that this is a depiction of their inner state of terror and humiliation manifesting in their physical posture. Their gaze will be downcast, unable to look up due to the overwhelming awe and fear of the situation they are now facing. It is the posture of the defeated and the condemned. This is a direct result of their hearts being in a state of violent agitation.

Thematic Context

This connects to the theme of the complete inversion of the disbelievers’ worldly state. In this life, they were arrogant, their eyes looking down on others with contempt. In the Hereafter, their own eyes will be “humbled” with fear. This is a powerful image of the divine justice that perfectly reverses the state of the arrogant. It is a sign of their utter defeat on the Day of Judgment.

Modern & Comparative Lens

Body language is a powerful and universal indicator of a person’s inner emotional state. A downcast gaze is a sign of shame, submission, or fear in virtually all cultures. The Qur’an uses this universal sign of non-verbal communication to vividly and concisely convey the psychological state of the damned at the moment of their resurrection.

Practical Reflection & Application

This verse is a powerful warning against the arrogance that causes one to look down on others. The practical application is to cultivate the opposite quality in this life: the quality of khushūʿ, a humble and reverential submission to God, especially in our prayers. By humbling our own gaze before God in this world, we hope to be among those who can raise their gaze with joy and hope in the next.

---

3. Adbara yasʿā (أَدْبَرَ يَسْعَىٰ) – He turned his back, striving

Linguistic Root & Etymology

Adbara means he turned his back. Yasʿā (root: S-ʿ-Y (س-ع-ي)) means to strive or to hasten.

Classical Exegesis (Tafsir)

In the story of Pharaoh in Surah An-Nazi’at (79:22), this is his reaction after Moses showed him the “greatest sign.” “Then he turned his back, striving.” The commentators explain that this is a depiction of his active and energetic rejection of the truth. He did not just passively turn away. He “strove” and “hastened” in his efforts to oppose Moses and to consolidate his own power. He then gathered his people and made his arrogant declaration, “I am your lord, the most high.” His “striving” was in the cause of falsehood.

Thematic Context

This connects to the surah’s theme of the active and arrogant nature of the opposition to the truth. The surah portrays the deniers not as passive doubters, but as active agents who “strive” to undermine the message. Pharaoh is the ultimate archetype of this. The theme is a powerful and a tragic one: the same energy and “striving” that could have been used for the cause of good is instead channeled into a frantic and a self-destructive opposition to the truth.

Modern & Comparative Lens

The image of a person “striving” in the cause of their own arrogance is a timeless one. It is a powerful psychological portrait of the tyrant or the narcissist, who dedicates all of their considerable energy and resources to the project of self-aggrandizement and the suppression of any truth that challenges their authority.

Practical Reflection & Application

This verse is a powerful warning. The practical application is to be mindful of where we are directing our own “striving” (saʿy). Are we striving for the cause of God, or are we striving for the cause of our own ego and our own worldly ambitions? The surah makes it clear that the only striving that has any lasting value is the “striving that will be seen” and rewarded by God. All other striving is a path to ruin.

---

4. Aghṭasha laylahā (أَغْطَشَ لَيْلَهَا) – He darkened its night

Linguistic Root & Etymology

Aghṭasha (root: GH-Ṭ-SH (غ-ط-ش)) means to make something dark. Laylahā means “its night.”

Classical Exegesis (Tafsir)

In the magnificent description of the creation of the cosmos in Surah An-Nazi’at (79:29), this is part of the divine artistry. “He darkened its night and He brought out its forenoon.” The commentators explain that this is a sign of God’s perfect power and His meticulous design. The creation of the darkness of the “night” is not a mere absence of light; it is a specific and a purposeful creative act. This darkness is a mercy, providing a time for rest and tranquility. This is then perfectly balanced by the bringing forth of the light of the day. The perfect and predictable alternation of the two is a profound sign of a single, wise creator.

Thematic Context

This is a central part of the surah’s argument from design. The surah is a call to reflect on the perfect and purposeful nature of the creation as a proof for the Creator. The theme is that the daily cycle of light and darkness is not a random accident, but is a perfectly balanced and a divinely-willed system that is essential for life on earth. This sign of perfect order is a refutation of the chaotic worldview of the deniers.

Modern & Comparative Lens

The scientific understanding of the Earth’s rotation as the cause of night and day only serves to deepen the sense of wonder that this verse seeks to inspire. The Qur’an frames this astronomical reality in a poetic and a theological language. The act of “darkening the night” is presented as a deliberate and a merciful act of God. It is a call to see the divine hand in the fundamental rhythms of our planet.

Practical Reflection & Application

This verse is an invitation to see the night not as a time of fear or of nothingness, but as a profound sign and a mercy from our Lord. The practical application is to be grateful for the blessing of the night. We should use its darkness for its intended purpose of rest, and we should also use its stillness for the intimate worship of the One who “darkened” it for our benefit. This transforms the simple experience of the night into a profound act of remembrance.

---

5. Ahdiyaka ilā Rabbika (أَهْدِيَكَ إِلَىٰ رَبِّكَ) – I will guide you to your Lord

Linguistic Root & Etymology

Ahdiyaka means “I will guide you.” Ilā Rabbika means “to your Lord.”

Classical Exegesis (Tafsir)

In the story of Moses and Pharaoh in Surah An-Nazi’at (79:18-19), this is the gentle and appealing invitation that Moses is commanded to deliver. After asking Pharaoh if he has any inclination to purify himself, Moses says, “And [that] I will guide you to your Lord so you would fear [Him]?” The commentators highlight the profound wisdom and the beautiful etiquette of this call. Moses does not begin with a condemnation. He begins with a gentle question and a beautiful offer. He is offering to be a “guide” to lead Pharaoh to a personal and a loving relationship with his own “Lord,” which will then naturally lead to a state of reverential awe (khashyah).

Thematic Context

This connects to the surah’s theme of the merciful and persuasive nature of the prophetic call. The surah has a very stern and a very powerful tone, but this verse shows that the heart of the message that is sent to the greatest of all tyrants is an offer of gentle and personal guidance. The theme is that the divine call is not one of coercion, but of invitation. It is a call to a relationship with one’s “Lord,” not just a submission to a distant king.

Modern & Comparative Lens

The methodology of “guiding” someone to a truth rather than “forcing” it upon them is a central principle of all effective education and communication. This verse is a masterclass in the art of persuasive and compassionate daʿwah. It is a model of how to speak truth to power, not with an aggressive and an alienating tone, but with a gentle and an appealing invitation to a better and a more meaningful reality.

Practical Reflection & Application

This verse is a profound guide for our own efforts to share the message of Islam. The practical application is to emulate the beautiful and the wise method of the Prophet Moses. When we call others to the truth, our tone should not be one of condemnation, but of a gentle and a loving invitation. We should see ourselves as “guides” who are offering to lead people to a beautiful and a life-giving relationship with their own Lord.

---

6. Anā rabbukum al-aʿlā (أَنَا رَبُّكُمُ الْأَعْلَىٰ) – I am your lord, the most high

Linguistic Root & Etymology

Anā is “I.” Rabbukum is “your lord.” Al-Aʿlā is “the most high.”

Classical Exegesis (Tafsir)

In the story of Pharaoh in Surah An-Nazi’at (79:24), this is his infamous and ultimate declaration of arrogant blasphemy. After he gathered his people and turned them against Moses, “He said, ‘I am your lord, the most high.'” The commentators explain that this is the pinnacle of human transgression (ṭughyān). He did not just claim to be a lord; he claimed to be the “most high” lord, usurping the ultimate and exclusive attribute of God Himself. This was the final and the most arrogant of all his crimes, and it is what sealed his doom.

Thematic Context

This connects to the surah’s central theme of the critique of human arrogance. The surah is a sustained argument for the absolute and the unique Lordship of God. Pharaoh is presented as the ultimate and the most extreme example of the human being who has rebelled against this reality. His declaration is the ultimate antithesis of the true creed. The theme is that this level of arrogance is the direct path to a “ruinous seizure” from the one true Lord, the Most High.

Modern & Comparative Lens

The deification of the human ruler is a recurring feature of many ancient, pagan civilizations. Pharaoh is the Qur’an’s ultimate archetype of this. In a modern context, his declaration can be seen as a metaphor for the ultimate arrogance of any human ideology or any individual ego that seeks to replace God as the ultimate source of law and morality. It is the ultimate statement of a human-centered, rather than a God-centered, universe.

Practical Reflection & Application

This verse is a profound and a terrifying warning against the dangers of the human ego. The practical application is to be vigilant against the “Pharaoh” that can exist within our own souls. We must never allow our own ego to become our “lord.” We should constantly affirm the true creed: that our only “Lord, the Most High” is Allah. This is the essence of our submission and the only protection against the arrogant self-deification that is the root of all ruin.

---

7. ʿAshiyyatan aw ḍuḥāhā (عَشِيَّةً أَوْ ضُحَاهَا) – An evening or a morning

Linguistic Root & Etymology

ʿAshiyyah is an evening. Ḍuḥāhā is its forenoon or its morning.

Classical Exegesis (Tafsir)

In the final verse of Surah An-Nazi’at (79:46), a profound and a poignant statement is made about the human perception of time. “It will be, on the Day they see it, as though they had not remained [in the world] except an evening or a morning thereof.” The commentators explain that on the Day of Judgment, when the people look back on their entire worldly lives, it will seem to them as if it were only a few, fleeting hours. The immense span of their earthly existence will shrink into an almost insignificant moment in the face of the vast and eternal reality of the Hereafter.

Thematic Context

This is the final, concluding thought of the surah. It connects to the theme of the surah as a call to re-evaluate our priorities. The surah has presented the immense and eternal realities of the Hereafter. This final verse is a powerful reminder of the short and the fleeting nature of the worldly life. The theme is a profound one: we are sacrificing so much for a life that, in the end, will feel as short as a single “evening or a morning.” This is the ultimate call to a correct sense of proportion.

Modern & Comparative Lens

The subjective and relative nature of the perception of time is a central theme in psychology and in modern physics. This verse is a powerful and an ancient insight into this. It is a timeless and a universal human experience that when we look back on a long period of our lives, it often seems to have passed “in the blink of an eye.” The surah uses this familiar psychological reality to make a profound spiritual point.

Practical Reflection & Application

This verse is a powerful and a direct cure for the disease of procrastination and for an excessive attachment to this world. The practical application is to live our lives with this final perspective in mind. We should remember that our entire lives will one day seem as short as a single “morning.” This should motivate us to make the most of this short and precious time, by filling it with the deeds that will have an eternal and a lasting value.

---

8. Āthara al-ḥayāta al-dunyā (وَآثَرَ الْحَيَاةَ الدُّنْيَا) – And he preferred the worldly life

Linguistic Root & Etymology

Āthara (root: A-TH-R (أ-ث-ر)) means to prefer or to choose one thing over another. Al-ḥayāta al-dunyā is the worldly life.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:38), this is the second of the two defining characteristics of the one for whom the Hellfire will be the final abode. “So as for he who transgressed, and preferred the worldly life…” The commentators explain that these two qualities are inextricably linked. A person “transgresses” (ṭaghā) precisely because they have made the “preference” for the worldly life the ultimate principle of their existence. Their love for the immediate and fleeting pleasures of this world is what causes them to transgress the limits set by God and to forget the reality of the Hereafter. This “preference” is the root of their rebellion.

Thematic Context

This connects to the surah’s central theme of the two opposing paths and the two final destinies. The surah presents a clear and a stark choice. This verse provides a precise diagnosis of the mindset of the one who chooses the path of ruin. The theme is that the ultimate determining factor in our destiny is our ultimate “preference.” Do we prefer the fleeting world, or do we prefer the eternal Hereafter? The answer to that question is the answer to the question of our final abode.

Modern & Comparative Lens

The concept of “preference” is a central one in modern economics and decision theory. This verse is a profound and an ancient statement on the ultimate “preference” that defines a human life. It is a powerful critique of a materialistic and a hedonistic worldview, which it defines as a “preference for the worldly life.” It asserts that this is not a neutral choice, but a morally and an existentially consequential one.

Practical Reflection & Application

This verse is a powerful mirror for our own hearts. It encourages us to be honest with ourselves about our own ultimate “preferences.” The practical application is to consciously work on cultivating a sincere and a powerful “preference” for the Hereafter in our own hearts. We can do this by reflecting on the fleeting nature of this world and on the eternal and beautiful nature of the next, and by choosing the actions that are in line with this higher preference.

---

9. Al-Āyah al-kubrā (الْآيَةَ الْكُبْرَىٰ) – The greatest sign

Linguistic Root & Etymology

Al-Āyah is the sign. Al-Kubrā is the feminine superlative of “great.” The phrase means “the greatest sign.”

Classical Exegesis (Tafsir)

In the story of Moses in Surah An-Nazi’at (79:20), Moses says to Pharaoh, “So he showed him the greatest sign.” The commentators explain that this refers to the great and undeniable miracles that Moses was given, primarily the miracle of his staff turning into a serpent. It is described as the “greatest sign” because it was a clear and an overwhelming proof of his truthfulness and of the power of the God who had sent him. It was a sign that could not be rationally denied.

Thematic Context

This connects to the surah’s theme of the clarity of the divine proofs and the stubbornness of the deniers. The surah presents Pharaoh as the archetype of the one who is confronted with the “greatest sign” and still chooses to deny and to disobey. The theme is that disbelief is not a result of a lack of evidence. The evidence is clear and “great.” Disbelief is a result of a heart that is filled with an arrogance that is even “greater” than the sign itself.

Modern & Comparative Lens

The concept of a “great sign” or a “paradigm-shifting” event is a powerful one. The story of Moses and the “greatest sign” is a timeless narrative of the confrontation between revealed truth and tyrannical power. It is a story that has resonated across cultures, a symbol of the power of a divine sign to challenge the foundations of an unjust worldly order.

Practical Reflection & Application

This verse is a reminder that we ourselves have been given the “greatest sign”—the Qur’an. The practical application is to engage with this sign with a humble and a receptive heart, not with the arrogant denial of Pharaoh. We should see the Qur’an as our own personal “greatest sign” from God, and we should allow its proofs to convince our minds and its beauty to soften our hearts.

---

10. Ayyāna mursāhā (أَيَّانَ مُرْسَاهَا) – When is its appointed time?

Linguistic Root & Etymology

Ayyāna is “when?” Mursāhā (root: R-S-W (р-с-у)) is its time of “docking” or its appointed time.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:42), the surah quotes the question that the disbelievers used to mockingly ask the Prophet. “They ask you about the Hour: ‘When is its appointed time?'” The commentators explain that their question was not a sincere inquiry. It was a form of denial and ridicule. By asking for a specific date, they were trying to expose the Prophet as a fraud when he was unable to provide one. They were using the question of “when” to cast doubt on the reality of “what.”

Thematic Context

This connects to the surah’s theme of the certainty of the Hour versus the ignorance of its timing. The surah has powerfully affirmed that the Hour is coming. This section deals with the secondary question of its timing. The theme is a profound one of intellectual humility. The surah refutes the disbelievers’ arrogant demand for this knowledge and affirms that this knowledge belongs to God alone. The Prophet’s job is to warn that it is coming, not to be a fortune-teller who gives the date.

Modern & Comparative Lens

The human fascination with predicting the “end of the world” is a timeless and a cross-cultural phenomenon. This verse is a direct and a powerful Qur’anic refutation of all forms of eschatological date-setting. It is a statement that all such predictions are a form of baseless speculation and an encroachment upon a knowledge that belongs to God alone. This has been a key principle in mainstream Islamic thought, which has consistently rejected the claims of apocalyptic date-setters.

Practical Reflection & Application

This verse is a direct and a practical guide for our own spiritual lives. We should not waste our time in speculating about “when” the Day of Judgment will be. The practical application is to focus all of our energy on preparing for it, with the certain knowledge that it *is* coming. Our job is not to be predictors, but to be preparers. This is the path of true and beneficial wisdom.

---

11. Burrizat al-jaḥīmu (وَبُرِّزَتِ الْجَحِيمُ) – And the Hellfire is made apparent

Linguistic Root & Etymology

Burrizat (root: B-R-Z (б-р-з)) is a passive verb meaning to be made apparent, to be brought forth, or to be prominently displayed. Al-Jaḥīm is the Hellfire.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:36), this is a key event on the Day of Judgment. “And the Hellfire is made apparent for [all] who see.” The commentators explain that in this life, Hell is a matter of the unseen. On that Day, it will be “made apparent” and will become a manifest and a visible reality for all of creation to witness. Its “being made apparent” is a key part of the terror of that Day. It is the moment when the warning becomes a direct, visual, and an inescapable reality.

Thematic Context

This connects to the surah’s central theme of the “Greatest Catastrophe.” The surah is a vivid and a cinematic depiction of the events of that Day. The “making apparent” of the Hellfire is a key scene in this final drama. The theme is one of a final and an undeniable clarity. All that was a matter of belief in this world will become a matter of sight in the next. The sight of the Hellfire is the ultimate and most terrible of all proofs.

Modern & Comparative Lens

The imagery of Hellfire being “brought forth” or “made apparent” is a powerful eschatological symbol. It is a literary and a theological device to convey the idea of a final and an undeniable revelation of the consequences of evil. It is a moment of ultimate and terrifying truth, a moment when all denial and all doubt are consumed by the sight of the reality itself.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives with the certain belief in the reality of the “jaḥīm,” even though it is unseen to us now. This belief is not meant to be a source of despair, but a source of powerful motivation. It should motivate us to be among those who are saved from it by the mercy of God, and to strive for the deeds that will lead us to the opposite abode, the “Garden.”

---

12. Daḥāhā (دَحَاهَا) – He spread it out

Linguistic Root & Etymology

The root is D-Ḥ-W (د-ح-و). The primary meaning is to spread out, to flatten, or to extend. It is also related to the word for an ostrich’s nest (udḥiyyah), which the ostrich flattens and spreads out on the ground, and to the word for an egg (duḥyah).

Classical Exegesis (Tafsir)

In the creation account of Surah An-Nazi’at (79:30), the surah states, “And after that, He spread out the earth.” The commentators explain this as the divine act of making the earth vast, spacious, and suitable for habitation after the creation of the heavens. It implies a process of preparing the earth’s surface, smoothing it out, and making it a comfortable place for life to flourish. The surah then immediately details what this “spreading out” entailed: bringing forth its water and its pasture.

Thematic Context

This is a key part of the surah’s argument from creation. It demonstrates God’s benevolent design and power. After describing the grand construction of the heavens, the surah turns to the preparation of the earth as a home for its inhabitants, proving the power of the Creator and thus His ability to resurrect.

Modern & Comparative Lens

Some modern commentators have noted the connection between the root’s meaning of “spreading out” and the scientific concept of plate tectonics, where the earth’s crust is continuously being shaped and “spread.” Others have noted the connection to the word for an egg, suggesting a spherical shape that is “spread out” into a spheroid. These are modern reflections on the richness of the term. The core meaning, however, is the divine act of making the earth a vast and habitable plain.

Practical Reflection & Application

This verse invites reflection on the earth as a divinely prepared home. The practical application is to cultivate gratitude for the vast and accommodating planet we live on and to act as responsible stewards, recognizing that the very ground we walk on is a sign of a merciful Creator.

---

13. Dhikrāhā (ذِكْرَاهَا) – Its mention

Linguistic Root & Etymology

The root is DH-K-R (д-к-р), which means to remember or to mention. Dhikrā is a mention or a reminder.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:43), God asks a rhetorical question of the Prophet in response to the disbelievers’ persistent questioning about the time of the Hour. “In what [position] are you to make mention of it?” The commentators explain that this is a divine clarification of the Prophet’s role. It is not his job, and he has not been given the knowledge, to “mention” the specific timing of the Final Hour. His knowledge of the Hour is limited to what God has revealed to him, which is that it is certain and near, but not its specific date. The verse is a powerful statement of the limits of even prophetic knowledge.

Thematic Context

This connects to the theme of the surah’s focus on the certainty of the event, not its timing. The surah has powerfully affirmed *that* the Hour is coming. This section refutes the foolish and distracting obsession with *when* it is coming. The theme is one of a profound intellectual humility. The ultimate knowledge of the Hour’s timing belongs to God alone, and our job is to prepare for it, not to predict it.

Modern & Comparative Lens

The human fascination with predicting the “end of the world” is a timeless and a cross-cultural phenomenon. This verse is a direct and a powerful Qur’anic refutation of all forms of eschatological date-setting. It is a statement that all such predictions are a form of baseless speculation and an encroachment upon a knowledge that belongs to God alone. This has been a key principle in mainstream Islamic thought, which has consistently rejected the claims of apocalyptic date-setters.

Practical Reflection & Application

This verse is a direct and a practical guide for our own spiritual lives. We should not waste our time in speculating about “when” the Day of Judgment will be. The practical application is to focus all of our energy on preparing for it, with the certain knowledge that it *is* coming. Our job is not to be predictors, but to be preparers. This is the path of true and beneficial wisdom.

---

14. Al-Ḥadīth (الْحَدِيث) – The narration

Linguistic Root & Etymology

The root is Ḥ-D-TH (х-д-th), which means to be new or to narrate. A ḥadīth is a narration, a story, or a discourse.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:15), a direct question is posed to the Prophet. “Has there reached you the narration of Moses?” The commentators explain that this is a divine transition in the surah. After the powerful opening section on the reality of the Hereafter, the surah now turns to a specific historical “narration” to provide a concrete and a powerful example of the themes that have just been discussed. The story of Moses and Pharaoh is presented as the ultimate historical case study of a prophet being sent to a transgressor, and the ultimate consequences of that confrontation.

Thematic Context

This connects to the surah’s theme of using historical evidence to prove its central claims. The surah is not just a series of abstract theological statements; it grounds its message in the real, lived “narration” of the past. The theme is that the story of Moses is not just a story; it is a powerful proof and a timeless lesson for all of humanity, and especially for the arrogant leaders of the Quraysh, who were in a situation that was directly parallel to that of Pharaoh.

Modern & Comparative Lens

The use of historical “narrative” as a primary tool for conveying moral and spiritual truths is a central feature of the Abrahamic scriptures. The Qur’an’s use of these stories is dynamic and purposeful. It does not just retell the stories; it re-frames them to extract specific and relevant lessons for its immediate audience and for all time. The “narration of Moses” is a recurring and a central part of this Qur’anic moral and historical pedagogy.

Practical Reflection & Application

This verse encourages us to engage with the stories of the Qur’an as a primary source of guidance. The practical application is to read the “narration of Moses” and the other prophets not as ancient fairy tales, but as living and relevant “narrations” that are filled with profound lessons for our own lives and our own struggles. We should strive to be among those whom this “narration has reached” in a deep and a transformative way.

---

15. Al-Jannatu hiya al-maʾwā (فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ) – Then indeed, the Garden is the refuge

Linguistic Root & Etymology

Al-Jannah is the Garden. Hiya is “it is.” Al-Maʾwā is the refuge or the abode.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:41), this is the final and blessed destination of the righteous. “Then indeed, the Garden is the refuge.” The commentators explain that this is the ultimate and the final “refuge” (al-maʾwā) for the one who has lived a life of fearing their Lord and restraining their soul from vain desires. The “Garden” is a comprehensive term for the abode of eternal bliss, a place of perfect peace, beauty, and the good pleasure of God. The emphatic phrasing (“then indeed, it is…”) is a statement of the absolute certainty of this outcome for the one who has fulfilled the conditions.

Thematic Context

This is the central, positive promise of the surah. It is the direct and the beautiful counterpart to the “Hellfire” which is the refuge of the transgressors. The theme is one of a stark and a clear choice with two final and eternal destinations. The surah is a call to follow the path of piety that leads to the ultimate “refuge” of the “Garden.”

Modern & Comparative Lens

The image of Paradise as a “garden” is a universal archetype of a perfect existence. It speaks to a deep human longing for a return to a primordial state of peace, security, and harmony with nature. The Qur’an uses this familiar and deeply appealing image to make the abstract concept of the Hereafter tangible and desirable.

Practical Reflection & Application

This verse should fill our hearts with a deep longing for the “Garden.” The practical application is to strive to be among its inhabitants by cultivating the two qualities that the surah has mentioned as the key: to “fear the station of one’s Lord” and to “restrain the soul from vain desire.” This is the clear and the direct path that the surah has laid out for us to reach our final and most beautiful of all refuges.

---

16. Kadhdhaba wa ʿaṣā (كَذَّبَ وَعَصَىٰ) – He denied and he disobeyed

Linguistic Root & Etymology

Kadhdhaba is “he denied.” ʿAṣā is “he disobeyed.”

Classical Exegesis (Tafsir)

In the story of Pharaoh in Surah An-Nazi’at (79:21), this is the summary of his response to the “greatest sign” that Moses showed him. “But he denied and he disobeyed.” The commentators explain that this is a comprehensive description of his rebellion. His rejection was twofold. It was an internal act of the heart (“he denied” the truth of the sign and the message). And it was an external act of the body (“he disobeyed” the command of God to let the Children of Israel go). This is the direct and perfect opposite of the true believer, who “affirms the truth” and “obeys.”

Thematic Context

This connects to the surah’s theme of the archetypal denier. Pharaoh is presented as the ultimate historical example of the one who “transgresses.” This verse is a concise and a powerful summary of his crime. The theme is that a complete rebellion against God involves both the heart and the limbs. The denial of the heart will inevitably lead to the disobedience of the body.

Modern & Comparative Lens

The combination of “denial” and “disobedience” is a powerful psychological and a spiritual diagnosis. It is a timeless description of the state of the arrogant rebel, who not only rejects a truth intellectually, but also actively defies its practical and its moral demands.

Practical Reflection & Application

This verse is a powerful warning. The practical application is to be the opposite of this. We should strive to be people who “affirm the truth and who obey.” This means that our faith should not just be an internal feeling; it must be coupled with the outward and the practical action of submitting to the commands of God. It is a call to a faith that is whole, where the heart and the body are united in their submission.

---

17. Khāfa maqāma Rabbihi (خَافَ مَقَامَ رَبِّهِ) – He feared the station of his Lord

Linguistic Root & Etymology

Khāfa is “he feared.” Maqām is a station or a standing. Rabbihi is “his Lord.”

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:40), this is the first of the two defining characteristics of the one for whom the Garden will be the final abode. “But as for he who feared the station of his Lord and forbade the soul from [unlawful] desire…” The commentators explain that to “fear the station of his Lord” means to be in a state of awe of the moment when one will have to “stand” before one’s Lord for the final judgment. It is this reverential fear of the final accountability that is the primary motivator for a righteous life.

Thematic Context

This is the central part of the surah’s description of the path to salvation. It is the direct counterpart to the one who “transgressed and preferred the worldly life.” The theme is that the key to a righteous life is this inner state of reverential fear. This is what gives a person the strength to perform the second action: to “forbid the soul from vain desire.” The fear of the final standing is the ultimate and most powerful of all motivations.

Modern & Comparative Lens

The concept of a “healthy fear” as a motivator for ethical behavior is a key element in many religious and philosophical systems. The Qur’anic concept of “fearing the station of one’s Lord” is a particularly profound and a beautiful one. It is not a fear of a tyrant, but a reverential awe and a fear of the shame of having to stand before one’s majestic and benevolent Lord with a poor record of deeds. It is a fear that is born of love and reverence, not just of terror.

Practical Reflection & Application

This verse gives us a clear and a direct key to Paradise. The practical application is to cultivate this “fear of the station of our Lord” in our own hearts. We should regularly reflect on the reality that we will one day have to “stand” before our Lord and account for our lives. This awareness is not meant to paralyze us, but to empower us. It is the ultimate motivation to win the great, internal struggle of “forbidding our souls from vain desire.”

---

18. Maṭāʿan lakum wa li-anʿāmikum (مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ) – An enjoyment for you and for your grazing livestock

Linguistic Root & Etymology

Matāʿ is a temporary enjoyment or a provision. Lakum is “for you.” Wa li-anʿāmikum is “and for your grazing livestock.”

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:33), after the detailed and magnificent description of the creation of the earth, the water, the pasture, and the mountains, the surah states the ultimate purpose of all of this. “[As] an enjoyment for you and for your grazing livestock.” The commentators explain that this is a profound statement of the benevolent and the purposeful nature of the creation. This entire, magnificent terrestrial ecosystem has been designed by God as a “provision” and a “source of enjoyment” for humanity and for the animals that serve them. It is a direct and an undeniable sign of a loving and a purposeful creator.

Thematic Context

This connects to the surah’s theme of the signs of God’s mercy and power in the creation. The surah has presented a series of grand cosmic signs. This verse is the conclusion. The theme is one of a profound and a humbling grace. The entire world has been set up as a “provision” for us. This should lead to a state of immense gratitude and a recognition of our duty to worship the one who has provided it all.

Modern & Comparative Lens

The concept of the universe being “for us” is a powerful one. This stands in stark contrast to a modern, nihilistic worldview that might see human existence as a meaningless and an insignificant accident in a random cosmos. The Qur’an’s vision is a profoundly optimistic and a purposeful one. The universe is a home that has been perfectly designed for our “enjoyment” and our sustenance, and this comes with the great responsibility of stewardship.

Practical Reflection & Application

This verse should fill our hearts with a deep and an abiding sense of gratitude. We are the honored recipients of an entire ecosystem that has been created for our “enjoyment.” The practical application is to enjoy the blessings of this world with a thankful heart, and to show our gratitude by being good stewards of this great trust. We should use the “provisions” of this world in a way that is pleasing to the one who has so graciously provided them.

---

19. Al-Mudabbirāti amrā (فَالْمُدَبِّرَاتِ أَمْرًا) – And by those who arrange the affair

Linguistic Root & Etymology

Al-Mudabbirāt (root: D-B-R (д-б-р)) are those who arrange, manage, or administer an affair. Amrā is an affair.

Classical Exegesis (Tafsir)

In the opening oaths of Surah An-Nazi’at (79:5), this is the fifth and the final of the oaths. The commentators are in unanimous agreement that this refers to the angels who have been entrusted by God to “manage the affairs” of the creation. This includes the angels who manage the rain, the wind, the growth of plants, and all the other affairs of the cosmos. The oath is by these powerful and obedient angelic administrators who are carrying out the will of the one true King.

Thematic Context

This connects to the theme of the surah as a testament to the perfect and the orderly governance of the universe. The surah is a refutation of the chaotic worldview of the deniers. This oath is a powerful statement that the universe is not a random machine, but is a living and a perfectly “managed” kingdom. The theme is that the same angels who are perfectly “managing the affairs” of this world are the ones who will be the agents of the great affair of the next world. This is a powerful and a cohesive vision.

Modern & Comparative Lens

The concept of “angels” as the intermediaries who carry out the divine will in the natural world is a key element of Islamic theology. It provides a theological framework for what science calls the “laws of nature.” From a faith perspective, these are not impersonal laws, but are the consistent and the orderly “management” of the angelic “arrangers of affairs.” It is a vision of a universe that is alive with a divine and an administrative purpose.

Practical Reflection & Application

This verse encourages us to see the orderly processes of the world around us as a sign of the perfect “management” of our Lord, carried out by His obedient angels. The practical application is to have a profound trust in the divine plan. We should see the order in the cosmos as a proof of the wisdom of the ultimate “Manager of Affairs.” This should lead us to entrust our own small “affairs” to His perfect and wise management.

---

20. Mundhiru (مُنذِرُ) – A warner

Linguistic Root & Etymology

The root is N-DH-R (н-д-р), which means to warn. A mundhir is a warner.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:45), the surah defines the true and the limited function of the Prophet. “You are only a warner for those who fear it [the Hour].” The commentators explain that this is a statement of the Prophet’s mission and a clarification of the audience who will truly benefit from it. His primary job is to be a “warner,” to deliver the divine warning with clarity. And the only people who will truly heed this warning are those who already have a seed of “fear” (khashyah) or a reverential awe in their hearts for the reality of the Hereafter. The message is a catalyst that activates a pre-existing disposition.

Thematic Context

This connects to the theme of the surah as a solemn “warning.” The surah is, in its essence, the content of this warning. This verse is a powerful statement about the nature of guidance. The theme is that the prophetic warning is not a magic spell that will transform every heart. It is a light that will only be seen by those whose eyes are open. It is a message that resonates with the heart that is already inclined towards a reverential fear of God.

Modern & Comparative Lens

This is a profound insight into the psychology of persuasion and guidance. It suggests that a message is only effective if it connects with a pre-existing receptivity in the audience. This is a timeless principle of communication. The verse is a realistic and a compassionate one. It is a consolation to the Prophet that the rejection of his message is not a reflection of his own failure, but of the sealed state of the hearts of the rejecters.

Practical Reflection & Application

This verse is a crucial guide for anyone who is engaged in sharing the message of Islam. Our duty is to be a “warner” in a beautiful and a clear way. We should not be disheartened if some people do not respond. We should focus our efforts on those whose hearts show a glimmer of “fear” and a sincere desire for the truth. The practical application is to be a sincere and a clear “warner,” and to then entrust the results to God, who is the only one who can open the hearts.

---

21. Nakāla al-ākhirati wa-l-ūlā (نَكَالَ الْآخِرَةِ وَالْأُولَىٰ) – The exemplary punishment of the Hereafter and of the first [life]

Linguistic Root & Etymology

Nakāl is an exemplary punishment, one that serves as a deterrent to others. Al-Ākhirah is the Hereafter. Al-Ūlā is the first [life].

Classical Exegesis (Tafsir)

In the story of Pharaoh in Surah An-Nazi’at (79:25), this is the description of his punishment. “So Allah seized him with an exemplary punishment of the Hereafter and of the first [life].” The commentators explain that God punished him with two punishments. The “punishment of the first life” was his drowning in the Red Sea. The “punishment of the Hereafter” is the eternal torment of the Hellfire. Both punishments are “exemplary,” designed to be a powerful and a lasting lesson for all of humanity who would come after him and would be tempted to follow his path of tyranny.

Thematic Context

This connects to the surah’s central theme of using the story of Pharaoh as a profound historical warning. The theme is that the consequences of arrogant rebellion are both worldly and otherworldly. The story of Pharaoh is the ultimate case study. He was not just punished in the unseen world; his destruction was a public and a historical event that was designed to be an “exemplary” lesson for all time. His fate is the ultimate proof that no worldly power can defy God and succeed.

Modern & Comparative Lens

The concept of an “exemplary punishment” is a key principle in the philosophy of justice. A punishment is not just for the sake of the criminal, but is also for the sake of deterring others. This verse is a powerful theological expression of this. The fate of Pharaoh is not just a personal tragedy; it is a universal and an “exemplary” lesson in the consequences of tyranny.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to learn the “exemplary” lesson from the history of Pharaoh. We should be vigilant against the arrogance that led to his downfall. We should see in his story a clear and a powerful sign of the justice of God, a justice that is enacted both in this world and the next. It is a call to be among those who take the lesson, not among those who become the lesson.

---

22. Al-Nāshiṭāti nashṭā (وَالنَّاشِطَاتِ نَشْطًا) – And by those who draw out with ease

Linguistic Root & Etymology

Al-Nāshiṭāt (root: N-SH-Ṭ (н-ш-т)) are those that draw something out with ease and gentleness, like pulling a rope from a well. Nashṭā is the verbal noun, for emphasis.

Classical Exegesis (Tafsir)

In the opening oaths of Surah An-Nazi’at (79:2), this is the second of the oaths. The commentators have overwhelmingly interpreted this as referring to the angels of death who “draw out with ease” the souls of the believers. This is in direct and beautiful contrast to the first oath, which describes the violent “extraction” of the souls of the wicked. The death of a believer is a gentle and a peaceful “drawing out,” a release that is free from the terror and the violence of the death of the disbeliever.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah opens by describing the two opposing experiences of the very first stage of the Hereafter: the moment of death. The theme is that the way we live our lives has a direct and a profound impact on the way our souls will depart from this world. The surah is a powerful call to live a life that will earn us a gentle and an easy “drawing out,” not a violent and a painful one.

Modern & Comparative Lens

The concept of a “good death” is a universal human aspiration. This verse is a beautiful and a powerful Qur’anic expression of this. It portrays the death of a believer not as a terrifying and a traumatic event, but as a gentle and a peaceful release, conducted by the merciful angels of God. It is a profound and a comforting vision that is designed to remove the ultimate fear of death for the righteous.

Practical Reflection & Application

This verse is a profound source of hope and a powerful motivation. We all hope for a peaceful and an easy death. This verse gives us the key to it. The practical application is to live a life of sincere faith and righteous deeds, with the hope that our own souls will be among those that are “drawn out with ease” by the angels of mercy. It is a call to prepare for a beautiful and a peaceful end.

---

23. An-Nāziʿāti gharqā (وَالنَّازِعَاتِ غَرْقًا) – By those who extract with violence

Linguistic Root & Etymology

An-Nāziʿāt (root: N-Z-ʿ (н-з-ъ)) are those that pull out or extract something forcefully. Gharqā (root: GH-R-Q (г-р-қ)) means to drown, but here it is an adverbial intensifier, meaning with a deep, a violent, and a total extraction.

Classical Exegesis (Tafsir)

This is the first word of the surah and its namesake (79:1). “By those who extract with violence.” The overwhelming majority of classical commentators have interpreted this as an oath by the angels of death who “violently extract” the souls of the disbelievers and the wicked at the moment of death. The soul of the wicked clings to the body and does not want to leave, so it must be torn out with a painful and a violent force. The surah opens with this terrifying and solemn image to immediately set a tone of seriousness and to warn of the terrible beginning of the journey of the Hereafter for the denier.

Thematic Context

This is the foundational oath of the surah. It connects to the central theme of the reality and the terror of the consequences of disbelief. The surah is a warning, and it begins with a depiction of the very first stage of the punishment: a terrible and a violent death. The theme is that the consequences of our choices in this life begin at the very moment that our soul is taken. The surah is a call to a life that will lead to a peaceful death, not this “violent extraction.”

Modern & Comparative Lens

The concept of a difficult or a painful death for the wicked is a feature of many eschatologies. The Qur’anic description is particularly powerful and visceral. The image of the soul being “violently extracted” is a profound literary and a theological device to convey the sheer terror and the agony of the death of the one who has not prepared for it. It is a powerful contrast to the “gentle drawing out” of the soul of the believer.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live a life of sincere faith and repentance so that we may be saved from such a terrible and a painful exit from this world. We should pray to God for a good end (ḥusn al-khātimah) and we should prepare for the moment of death with deeds that will make our souls eager to meet their Lord, not souls that have to be “violently extracted.”

---

24. Nahā al-nafsa ʿan al-hawā (وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ) – And he forbade the soul from [unlawful] desire

Linguistic Root & Etymology

Nahā is “he forbade.” Al-Nafs is “the soul.” ʿAn al-hawā is “from vain desire.”

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:40), this is the second of the two defining characteristics of the one for whom the Garden will be the final abode. “But as for he who feared the station of his Lord and forbade the soul from [unlawful] desire…” The commentators explain that this is the practical and the necessary fruit of the first quality (fearing God). The one who truly fears the final standing before God will engage in the active and the constant struggle of “forbidding” their own soul (nafs) from its unlawful and vain desires (hawā). This is the very essence of the “greater jihad,” the struggle for self-purification.

Thematic Context

This is a central part of the surah’s description of the path to salvation. It is the direct counterpart to the one who “transgressed and preferred the worldly life.” The theme is that the key to a righteous life is this inner battle of self-restraint. The surah presents a clear and a simple formula: the fear of God is the motivation, and the forbidding of the soul is the action. This is the path that leads directly to the refuge of the Garden.

Modern & Comparative Lens

The concept of “restraining the self from desire” is the cornerstone of many spiritual and ethical systems, from Stoicism to Buddhism. This verse is a powerful and a concise Qur’anic expression of this. It is a call to a life of self-discipline and self-mastery. In a modern culture that often promotes the instant gratification of all desires, this verse is a radical and a timeless counter-narrative. It asserts that true freedom is not in being a slave to every desire, but in the noble act of “forbidding” the soul from that which is harmful.

Practical Reflection & Application

This verse gives us a clear and a direct path to Paradise. The practical application is to engage in a conscious and a daily struggle to “forbid our souls from vain desire.” This requires self-awareness to recognize our harmful desires, and it requires the spiritual strength, derived from our fear of God, to say “no” to them. It is a call to a life of mindful self-discipline, which is the key to both worldly and otherworldly success.

---

25. Qulūbun yawmaʾidhin wājifah (قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ) – Hearts, that Day, will be trembling

Linguistic Root & Etymology

Qulūb are hearts. Yawmaʾidhin is “on that Day.” Wājifah (root: W-J-F (у-ж-ф)) means trembling, palpitating, or in a state of violent agitation.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:8), this is the description of the inner state of the hearts on the Day of Judgment. The commentators explain that this refers to the hearts of the disbelievers and the wicked. Their hearts will be “trembling” and pounding with a violent and an uncontrollable fear. This is a result of the sheer terror of the events of that Day and the sudden and shocking realization of the terrible fate that awaits them. It is the ultimate state of existential dread.

Thematic Context

This connects to the surah’s central theme of the terror and the reality of the Day of Judgment for the deniers. The surah is a powerful and a vivid depiction of the events of that Day. This verse focuses on the internal, psychological torment. The theme is one of a complete and a total reversal. The hearts that were hard, arrogant, and heedless in this life will be turned into hearts that are soft and “trembling with fear” in the next.

Modern & Comparative Lens

The physical sensation of a “pounding” or a “trembling” heart is a universal physiological response to extreme fear (the “fight or flight” response). The Qur’an uses this powerful and familiar psycho-physiological experience to convey the sheer terror of the Day of Judgment. It is a profound and a timeless literary and a psychological depiction of the state of ultimate existential dread.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to strive to be among those whose hearts will be in a state of peace and security (amn) on that Day, not in a state of terrified “trembling.” We can achieve this by filling our hearts with the awe and the love of God in this life, and by preparing for that Day with the deeds that will be a source of our security, not our terror.

---

26. Ar-Rādifah (الرَّادِفَة) – The subsequent [blast]

Linguistic Root & Etymology

The root is R-D-F (р-д-ф), which means to follow behind. Al-Rādifah is the active participle, “that which follows.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah An-Nazi’at (79:6-7), the surah states, “On the Day the Tremor [blast] will convulse, followed by the subsequent [blast].” The commentators explain that these are the two great trumpet blasts of the Day of Judgment. The first blast (al-rājifah) is the one that will cause all of creation to die. It is the great “tremor” that will end the world. It will then be “followed” by the second blast (al-rādifah), which is the blast of resurrection that will bring all of the dead back to life for the final judgment.

Thematic Context

This connects to the surah’s central theme of the certainty and the power of the resurrection. The surah uses these powerful and evocative names for the two great cosmic events that will usher in the Hereafter. The theme is one of a divinely-ordained and an unstoppable sequence of events. The surah is a solemn and a powerful announcement of this coming, two-part cosmic drama.

Modern & Comparative Lens

The concept of two great “trumpet blasts”—one for death and one for resurrection—is a key feature of Islamic eschatology. The use of these specific and poetic names, “the Tremor” and “the Subsequent,” is a powerful literary device that gives the events a sense of awe and a memorable character.

Practical Reflection & Application

This verse is a powerful reminder of the great and inevitable events that are to come. The practical application is to live our lives in a state of preparation for these two great “blasts.” We should prepare for the first blast by ensuring that we die in a state of faith, and we should prepare for the second blast by ensuring that we are resurrected among the righteous who will be in a state of security on that Day.

---

27. Ar-Rājifah (الرَّاجِفَة) – The Tremor

Linguistic Root & Etymology

The root is R-J-F (р-ж-ф), which means to tremble, to quake, or to be in a state of violent commotion. Ar-Rājifah is the active participle, “that which trembles” or “the Tremor.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah An-Nazi’at (79:6), this is the name given to the first of the two great trumpet blasts. “On the Day the Tremor will convulse…” The commentators explain that this is the first blast, the one that will cause the entire universe to fall into a state of violent “trembling” and commotion. It is the blast that will cause the mountains to be crushed and the entire cosmic order to collapse. It is the sound of the death of the world.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. The name “ar-Rājifah” is a powerful and an onomatopoeic one, which conveys a sense of a deep and a terrifying vibration. The theme is to shatter the listener’s attachment to the stability of the physical world by describing the “tremor” that will one day bring it all to an end.

Modern & Comparative Lens

The image of a great, world-ending “tremor” is a powerful apocalyptic archetype. It is a literary and a theological device to convey the sheer, unimaginable scale of the final cataclysm. It is a profound and a timeless image of the complete and total end of the current physical order.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the world and our own ultimate vulnerability. The practical application is to not place our ultimate trust or our sense of security in this physical world, which is destined to be convulsed by the “Tremor.” We should build our lives on the firm and unshakable foundation of our faith in the eternal Creator, who is the only true source of stability and security.

---

28. As-Sābiḥāti sabḥā (وَالسَّابِحَاتِ سَبْحًا) – And by those that glide with ease

Linguistic Root & Etymology

As-Sābiḥāt (root: S-B-Ḥ (с-б-х)) are those that swim or glide smoothly. Sabḥā is the verbal noun, for emphasis.

Classical Exegesis (Tafsir)

In the opening oaths of Surah An-Nazi’at (79:3), this is the third of the oaths. The commentators have explained this as referring to the angels as they “glide” through the heavens with great speed and ease, descending with the commands of God. It can also refer to the stars and the planets as they “swim” or “glide” smoothly in their appointed orbits. In either case, the oath is by a reality of smooth, effortless, and powerful motion that is a sign of the perfect power of God.

Thematic Context

This connects to the theme of the surah as a powerful and a solemn warning, established by these majestic oaths. The surah is swearing by these powerful and obedient agents of the divine will—whether angels or stars—to affirm the certainty of the Day of Judgment. The theme is that the same perfect power that is manifest in the effortless “gliding” of the cosmos is the power that will bring about the final reckoning.

Modern & Comparative Lens

The image of the celestial bodies “swimming” in their orbits is a beautiful and a scientifically accurate one. The universe is not a static void, but is a dynamic ocean of space through which the galaxies, the stars, and the planets are all “gliding” with an incredible and a majestic grace. The verse is a powerful and a poetic call to see the divine hand in this cosmic ballet.

Practical Reflection & Application

This verse encourages us to look at the night sky with a sense of wonder. We should see the smooth and the silent motion of the stars not as a mere mechanical process, but as a sign of the perfect and the effortless power of our Lord. The practical application is to allow this reflection on the cosmic order to inspire in us a desire for a “smooth” and an effortless submission to the will of our own Creator.

---

29. As-Sābiqāti sabqā (فَالسَّابِقَاتِ سَبْقًا) – And by those that race ahead

Linguistic Root & Etymology

As-Sābiqāt (root: S-B-Q (с-б-қ)) are those that race or hasten to be first. Sabqā is the verbal noun, for emphasis.

Classical Exegesis (Tafsir)

In the opening oaths of Surah An-Nazi’at (79:4), this is the fourth of the oaths. The commentators have explained this as referring to the angels who “race” to carry out the command of God with the utmost speed and eagerness. It can also refer to the souls of the believers at the time of death, which “race” with eagerness to meet their Lord. It is an image of a swift and an eager movement in the fulfillment of a divine purpose.

Thematic Context

This connects to the theme of the active and the dynamic nature of the unseen world. The surah presents a universe that is not static, but is filled with the powerful and the swift movement of the angelic host. The theme is one of a perfect and an eager submission. The angels do not just obey; they “race” to obey. This is a powerful and a beautiful model of the ideal state of servitude.

Modern & Comparative Lens

The concept of “racing” for the good is a recurring theme in the Qur’an. This verse gives this concept a cosmic dimension. The angels themselves are in a perpetual “race” to do the will of God. This is a powerful and a motivating image. It is a call to a spirituality that is not lazy or slow, but is dynamic, energetic, and eager.

Practical Reflection & Application

This verse should inspire in us a spirit of eagerness and healthy competition in our own good deeds. We should not be slow or lazy in our obedience to God. The practical application is to strive to be among the “sābiqūn“—the ones who “race ahead” to be the first to pray, the first to give charity, and the first to do any good deed. It is a call to a life of dynamic and joyful spiritual striving.

---

30. As-Sāhirah (السَّاهِرَة) – The Earth’s surface

Linguistic Root & Etymology

The root is S-H-R (с-х-р), which means to be sleepless. As-Sāhirah is a name for the surface of the earth, so called because one is “sleepless” upon it, or because it is a wide, white plain where the eyes are kept from sleep by the terror of the events.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:13-14), after describing the resurrection as a “single shout,” the surah says, “And suddenly they will be upon the earth’s surface.” The commentators explain that “as-Sāhirah” is a name for the great plain of the gathering on the Day of Judgment. With a single command, all of humanity will be brought forth from the interior of the earth and will find themselves suddenly standing upon this new and vast “surface” for the final reckoning. It is an image of an instantaneous and a universal re-location.

Thematic Context

This connects to the surah’s central theme of the sudden and the effortless nature of the resurrection. The surah has described the deniers’ doubt that they could be brought back from decayed bones. This is the divine answer. The process will not be a difficult or a lengthy one. It will be a “single shout,” and in an instant, they will be standing on the “sāhirah.” The theme is one of absolute divine power and the suddenness of the final event.

Modern & Comparative Lens

The image of a final “gathering place” is a powerful eschatological archetype. The Qur’anic name for this place, “as-Sāhirah,” is a particularly evocative and a unique one. With its connotations of “sleeplessness,” it perfectly captures the atmosphere of the Day of Judgment—a day of ultimate wakefulness, where the sleep of heedlessness is over, and all souls are starkly and sleeplessly awake to the reality of their situation.

Practical Reflection & Application

This verse is a profound reminder of the swift and the sudden nature of the resurrection. The practical application is to live our lives in a state of spiritual “wakefulness” now, so that we are not among those who will be rudely and terrifyingly awakened on that Day. We should strive to be among those whose hearts are awake with the remembrance of God, so that when we find ourselves upon the “sāhirah,” we will be in a state of peace, not of panic.

---

31. Ṭaghā (طَغَىٰ) – He has transgressed

Linguistic Root & Etymology

The root is Ṭ-GH-Y (т-г-й), which means to transgress, to rebel, or to exceed the proper bounds with arrogance.

Classical Exegesis (Tafsir)

This is the description of Pharaoh in Surah An-Nazi’at (79:17) and of the damned in general (79:37). God says to Moses, “Go to Pharaoh. Indeed, he has transgressed.” The commentators explain that Pharaoh’s “transgression” was the ultimate and most extreme form. He did not just disobey a command; he “transgressed” all the bounds of humanity by claiming divinity for himself (“I am your lord, the most high”). This is the epitome of the arrogant rebellion that the surah has come to warn against.

Thematic Context

This connects to the theme of the two opposing paths. The surah has laid out the two final destinies. The story of Pharaoh is the ultimate historical case study of the one who “transgressed” (man ṭaghā) and whose final abode was the Hellfire. The theme is a powerful and a direct one: the path of “transgression” is the path of Pharaoh, and its end is a “ruinous seizure.” This is a stark warning to the arrogant leaders of the Quraysh, who were on the same path.

Modern & Comparative Lens

The concept of “transgression” against a divine or a moral law is a central one in the Abrahamic faiths. The Qur’anic term “ṭughyān” is a particularly powerful one, as it implies a transgression that is born of arrogance and a deluded sense of self-sufficiency. Pharaoh is the ultimate archetype of the “ṭāghī” (the transgressor), a timeless symbol of the tyrant who has exceeded all the proper limits of human power.

Practical Reflection & Application

This verse is a powerful warning against the sin of “transgression.” The practical application is to be vigilant in staying within the beautiful and the just limits that God has set for us. We must be careful to not “transgress” in our speech, in our dealings, or in our hearts. We should strive to be people of humility and submission, not people of arrogance and “transgression.”

---

32. At-Ṭāmmah al-kubrā (الطَّامَّةُ الْكُبْرَىٰ) – The greatest catastrophe

Linguistic Root & Etymology

Al-Ṭāmmah (root: Ṭ-M-M (т-м-м)) is a catastrophe or a calamity that overwhelms and covers everything. Al-Kubrā is “the greatest.” The phrase is a name for the Day of Judgment, emphasizing its overwhelming and all-encompassing nature.

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:34), this is the name given to the Day of Judgment. “But when there comes the greatest catastrophe…” The commentators explain that this is a name that highlights the sheer, overwhelming scale of the event. It is a “catastrophe” that will “cover” and overwhelm all of creation. It is the ultimate and the “greatest” of all possible events. The name is designed to create a sense of the immense and the all-encompassing gravity of that Day.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering nature of the Day of Judgment. The surah has used many powerful images to convey this. This name, “at-Ṭāmmah al-Kubrā,” is a powerful and a solemn summary of this. The theme is to awaken the listener from their heedlessness by making them feel the sheer, cosmic scale of the event that is being described.

Modern & Comparative Lens

The concept of a final, world-ending “catastrophe” is a key feature of eschatology. The Qur’an’s use of these powerful and evocative names for the Final Day is a key part of its rhetorical strategy. Each name highlights a different aspect of its reality. “Al-Ṭāmmah al-Kubrā” is a particularly powerful one, conveying a sense of a disaster that is both total and ultimate.

Practical Reflection & Application

This verse is a profound and a sobering reminder of the gravity of the Day that is to come. The practical application is to live our lives with a healthy and a motivating awareness of this “greatest catastrophe.” This awareness is not meant to be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to be quick to repent from our sins, so that on the Day of the “greatest catastrophe,” we may be in the safety and the protection of God’s mercy.

---

33. Tazakkā (تَزَكَّىٰ) – You would purify yourself

Linguistic Root & Etymology

The root is Z-K-W (з-к-у), which means to be pure or to grow. The verb tazakkā (Form V) means to purify oneself or to grow in purity.

Classical Exegesis (Tafsir)

In the gentle invitation of Moses to Pharaoh in Surah An-Nazi’at (79:18), he says, “Have you any inclination that you would purify yourself?” The commentators explain that this is a beautiful and a wise approach to daʿwah. Moses is appealing to Pharaoh’s own, innate desire for self-improvement. The call to faith is framed as an offer of “purification.” To believe in God and to follow His messenger is the ultimate and the only true path to purifying the soul from the filth of polytheism and the diseases of arrogance and sin.

Thematic Context

This connects to the surah’s theme of the merciful and persuasive nature of the prophetic call. The theme is that the divine message is not a burden, but is a gift of “purification” and healing for the human soul. The story of Pharaoh shows that the rejection of this offer of “purification” is what leads to the ultimate state of impurity and the punishment of the Fire. The surah presents a clear choice: the path of purification or the path of transgression.

Modern & Comparative Lens

The concept of “self-purification” (tazkiyah) is the ultimate goal of the Islamic spiritual path. This verse is a beautiful and a concise expression of this. It is a call to a journey of spiritual and moral transformation. It resonates with the universal human aspiration for self-improvement and the desire to become a better version of oneself. The Qur’an’s claim is that it provides the ultimate and the most effective path to this purification.

Practical Reflection & Application

This verse is a direct and a personal question to every one of us: “Have you any inclination that you would purify yourself?” The practical application is to answer this question with a resounding “Yes!” in our own lives. We should have a deep and a constant desire for our own “purification.” We can act on this desire by engaging in the means of purification that God has given us: sincere repentance, regular prayer, giving in charity, and striving to adorn our character with all the beautiful virtues.

---

34. Al-Wād al-muqaddas (بِالْوَادِ الْمُقَدَّسِ) – The sacred valley

Linguistic Root & Etymology

Al-Wād is the valley. Al-Muqaddas (root: Q-D-S (қ-д-с)) means that which is sacred, holy, or pure.

Classical Exegesis (Tafsir)

In the story of Moses in Surah An-Nazi’at (79:16), the surah mentions, “When his Lord called to him in the sacred valley of Tuwa.” The commentators explain that this is a reference to the holy valley at the foot of Mount Sinai where God spoke to the Prophet Moses for the first time. It is described as “sacred” because it was blessed and sanctified by the divine presence and the momentous event of the direct, divine communication that took place there.

Thematic Context

This connects to the theme of the divine and the sacred origin of the prophetic mission. The surah is a defense of the revelation that has come to the Prophet Muhammad. The story of Moses is a historical precedent. The theme is that the call to prophethood is not a human or a worldly affair. It is a sacred event that takes place in a sacred space, initiated by a direct call from the Lord of the worlds. This establishes the immense and the sacred authority of the prophetic mission.

Modern & Comparative Lens

The concept of “sacred space” is a universal one in the religious experience. It is the idea that certain geographical locations can become special points of connection between the human and the divine. The “sacred valley of Tuwa” is a key part of the sacred geography of the Abrahamic faiths. It is a powerful symbol of a place that has been sanctified by a direct and a transformative encounter with God.

Practical Reflection & Application

This verse is a reminder of the sacred nature of the divine revelation. The practical application is to create our own “sacred space” for our own engagement with the divine word. When we wish to read the Qur’an or to make a special prayer, we should try to find a clean, a quiet, and a dignified space. By honoring the physical space of our worship, we are showing our honor for the sacred message that we are receiving.

---

35. Wājifah (وَاجِفَةٌ) – Trembling with fear

Linguistic Root & Etymology

The root is W-J-F (у-ж-ф), which means to be in a state of violent agitation, to tremble, or to palpitate with fear. The active participle wājifah describes a heart that is in this state.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah An-Nazi’at (79:8), the surah states, “Hearts, that Day, will be trembling with fear.” The commentators explain that this refers to the hearts of the disbelievers and the wicked on that Day. Their hearts will be in a state of extreme and violent “agitation,” a result of the sheer terror of the events and the dawning realization of their terrible fate. It is the ultimate state of existential dread.

Thematic Context

This connects to the surah’s central theme of the terror and the reality of the Day of Judgment for the deniers. The surah is a powerful and a vivid depiction of the events of that Day. This verse focuses on the internal, psychological torment. The theme is one of a complete and a total reversal. The hearts that were hard, arrogant, and heedless in this life will be turned into hearts that are soft and “trembling with fear” in the next.

Modern & Comparative Lens

The physical sensation of a “pounding” or a “trembling” heart is a universal physiological response to extreme fear (the “fight or flight” response). The Qur’an uses this powerful and familiar psycho-physiological experience to convey the sheer terror of the Day of Judgment. It is a profound and a timeless literary and a psychological depiction of the state of ultimate existential dread.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to strive to be among those whose hearts will be in a state of peace and security (amn) on that Day, not in a state of terrified “trembling.” We can achieve this by filling our hearts with the awe and the love of God in this life, and by preparing for that Day with the deeds that will be a source of our security, not our terror.

---

36. Yataḍhakkaru al-insānu mā saʿā (يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ) – Man will remember what he has striven for

Linguistic Root & Etymology

Yataḍhakkaru is “he will remember.” Al-Insān is “the man.” Mā saʿā is “what he has striven for.”

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:35), this is a key event on the Day of Judgment. “The Day when man will remember what he has striven for.” The commentators explain that on that Day, the veil of forgetfulness will be lifted, and every human being will remember with perfect and vivid clarity their entire life’s “striving” (saʿy)—all of their deeds, their intentions, their words, and their choices. This moment of total and perfect recall is a central part of the process of the final accounting. We will be the primary witness to our own lives.

Thematic Context

This connects to the theme of the surah as a call to a life of mindful and purposeful striving. The surah has presented two opposing paths: the path of the one who “strives” against the truth (Pharaoh) and the path of the one who “strives” for the truth. This verse is the final reckoning for that striving. The theme is one of a perfect and an inescapable accountability. We will not just be shown our deeds in a book; we will “remember” them with the full, internal clarity of our own consciousness.

Modern & Comparative Lens

The concept of a “life review,” a phenomenon often reported in near-death experiences where a person’s entire life flashes before their eyes, is a powerful and a cross-cultural one. This verse is a profound and an ancient Qur’anic description of this very experience. It is a statement that our memory is not lost, but is simply veiled, and a day is coming when that veil will be lifted and our entire life’s “striving” will be remembered.

Practical Reflection & Application

This verse is a powerful and a direct motivation for us. We are, at this very moment, creating the “memories” that we will one day have to “remember.” The practical application is to live a life that is worthy of a beautiful and a joyful remembrance. We should strive to fill our lives with the “striving” that we will be happy to remember on that Day—the striving of prayer, of kindness, of justice, and of seeking the pleasure of our Lord.

---

37. Zajratun wāḥidah (زَجْرَةٌ وَاحِدَةٌ) – A single shout

Linguistic Root & Etymology

Zajrah is a shout of rebuke or a driving cry. Wāḥidah is “single.”

Classical Exegesis (Tafsir)

In Surah An-Nazi’at (79:13), after the deniers have expressed their sarcastic doubt about being brought back from decayed bones, the surah gives the divine response. “Indeed, it will be but a single shout.” The commentators explain that this is a statement of the absolute ease and the suddenness of the resurrection. The immense and seemingly impossible act of bringing all of creation back to life will be accomplished with a “single shout” or a single blast of the trumpet (the second blast). It is an act of effortless and instantaneous creative power.

Thematic Context

This connects to the central theme of the surah: the absolute and the overwhelming power of God. The surah is a sustained argument against those who try to measure God’s power by their own limited human standards. The theme is that the divine command (“Be!”) is so powerful that the greatest of all cosmic events will be brought about by a “single shout.” This is the ultimate refutation of the deniers’ skepticism.

Modern & Comparative Lens

The concept of the “creative word” or a divine command that can bring things into being is a central feature of the Abrahamic creation narratives. This verse applies this same principle to the act of re-creation. It is a powerful and a majestic image of the effortless power of the divine will. It is a rejection of a “deistic” God who creates and then leaves, and an affirmation of a “theistic” God who can and will intervene in His creation with a single, powerful command.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of awe for the power of our Lord. The practical application is to have a deep and an unshakable faith in His ability to do all things. We should never doubt His power to answer our prayers, to solve our problems, or to bring us back to life. If He can resurrect the entire universe with a “single shout,” then surely our own small needs are an easy matter for Him.