🕋 تفسير سورة النازعات
(An-Naziat) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَالنَّازِعَاتِ غَرْقًا
📘 By those that wrest by the angels who wrest the souls of disbelievers violently;
يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ
📘 They those of the mentioned hearts and eyes will say mockingly and in rejection of the Resurrection ‘Are we indeed read a-innā pronouncing both hamzas or by not pronouncing the second and inserting an alif between them in both cases and in both instances being restored as before? Shall we be restored to life after death al-hāfira is a noun signifying the ‘first part’ of anything from which is derived the expression raja‘a fī hāfiratihi to mean that so and so ‘returned whence he had come’.
أَإِذَا كُنَّا عِظَامًا نَخِرَةً
📘 What! When we have been decayed bones?’ nakhira a variant reading has nākhira ‘decayed and withered’ will we have life again?
قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ
📘 They will say ‘That return of ours to life then if it were true would be a ruinous return!’.
فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ
📘 God exalted be He says But it the Aftershock which will be followed by the Resurrection will be only a single blast and so when it is blasted
فَإِذَا هُمْ بِالسَّاهِرَةِ
📘 behold then they all creatures will be upon the surface of the earth alive after having been dead inside it.
هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ
📘 Have you O Muhammad (s) received the story of Moses hadīthu Mūsā operates the clause that follows
إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى
📘 when his Lord called out to him in the holy valley of Tuwā? — this is the name of the valley it may be read with nunation Tuwan or without — and He said
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
📘 ‘Go to Pharaoh; he has indeed become rebellious he has exceeded all bounds with his disbelief
فَقُلْ هَلْ لَكَ إِلَىٰ أَنْ تَزَكَّىٰ
📘 and say “Would you — I call you to — purify yourself tazakkā a variant reading has tazzakkā where the original second tā’ of tatazakkā has been assimilated with the zāy to purge yourself of idolatry by bearing witness that there is no god but God
وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ
📘 and allow me to guide you to your Lord to show you how to know Him ma‘rifa by way of proofs so that you may have fear of Him?” ’
وَالنَّاشِطَاتِ نَشْطًا
📘 by those that draw out by the angels who draw out the souls of believers gently;
فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ
📘 So he showed him the greatest sign from among His nine signs namely the glowing hand or the slithering staff.
فَكَذَّبَ وَعَصَىٰ
📘 But he Pharaoh denied Moses and disobeyed God exalted be He.
ثُمَّ أَدْبَرَ يَسْعَىٰ
📘 Then he turned his back to faith going about in haste throughout the land causing corruption.
فَحَشَرَ فَنَادَىٰ
📘 Then he gathered he assembled the sorcerers and his armies and proclaimed
فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ
📘 and said ‘I am your most high lord!’ above whom is no other lord.
فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ
📘 So God seized him He destroyed him by drowning him as punishment for the latter that is to say these last words of his and for the former that is to say his saying previously ‘I do not know of any god for you other than me’ Q. 2838 — and between the two claims made by Pharaoh was an interval of forty years.
إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِمَنْ يَخْشَىٰ
📘 Assuredly in that which is mentioned there is a moral for him who fears God exalted be He.
أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا
📘 Are you read a-antum pronouncing both hamzas or by substituting an alif for the second one not pronouncing it and inserting an alif between the one not pronounced and the former or without this insertion namely you the deniers of the Resurrection harder to create or the heaven which He has built? harder to create banāhā an explication of the manner of its creation.
رَفَعَ سَمْكَهَا فَسَوَّاهَا
📘 He made it rise high — an explication of the manner of its construction; in other words He made its vertical extension high; it is also said that samkahā means ‘its ceiling’ — and levelled it He made it even flawless
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا
📘 and darkened its night and brought forth its day He exposed the light of its sun ‘night’ has been annexed to it the heaven because it represents its shade and likewise the ‘sun’ because it represents its light;
وَالسَّابِحَاتِ سَبْحًا
📘 by those that glide serenely by the angels who descend from the heavens with His command exalted be He;
وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا
📘 and after that He spread out the earth He made it flat for it had been created before the heaven but without having been spread out;
أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا
📘 from it He has brought forth akhraja a circumstantial qualifier with a suppressed preceding qad that is to say mukhrijan ‘bringing forth from it’ its waters by making its springs gush forth and its pastures what cattle graze of trees and herbage and what humans consume of foods and fruits the use of mar‘ā to express this of the earth is figurative
وَالْجِبَالَ أَرْسَاهَا
📘 and has set firm the mountains on the face of the earth so that it stays still
مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ
📘 as a source of sustenance an object denoting reason for an implied verbal clause in other words fa‘ala dhālika mut‘atan or tamtī‘an ‘He did this to provide a source of sustenance’ for you and your flocks an‘ām is the plural of na‘am which are camels cows and sheep.
فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ
📘 So when the Greatest Catastrophe befalls — the second blast —
يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَا سَعَىٰ
📘 the day when man will remember yawma yatadhakkaru’l-insānu substitutes for idhā ‘when’ his efforts in the life of the world in the way of good or evil
وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَىٰ
📘 and the Hell-fire the consuming Fire is revealed for all to see for every on-looker the response to idhā ‘when’ is what follows
فَأَمَّا مَنْ طَغَىٰ
📘 as for him who was rebellious who disbelieved
وَآثَرَ الْحَيَاةَ الدُّنْيَا
📘 and preferred the life of this world by pursuing carnal desires
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ
📘 Hell-fire will indeed be the abode his abode.
فَالسَّابِقَاتِ سَبْقًا
📘 by those that race forward by the angels who race forward to Paradise with the souls of believers;
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ
📘 But as for him who feared the stance before his Lord his standing before Him and forbade the evil-bidding soul from pursuing desire that leads to perdition as a result of that person’s lusting after carnal desires
فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ
📘 Paradise will indeed be the abode in sum the response to idhā ‘when’ verse 34 is that the disobedient one will be in the Fire and the obedient one in Paradise.
يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا
📘 They that is the disbelievers of Mecca will ask you about the Hour when will it set in? when will it come to pass and when will it begin?
فِيمَ أَنْتَ مِنْ ذِكْرَاهَا
📘 What have you to do with the mention of it? in other words you have no knowledge of it in order to mention it.
إِلَىٰ رَبِّكَ مُنْتَهَاهَا
📘 With your Lord it belongs ultimately ultimate knowledge of it lies with Him; none other than Him has any knowledge of it.
إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا
📘 You are only a warner for your warning will only benefit the one who fears it.
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا
📘 The day they see it it will be as if they had only tarried in their graves for an evening or the morning thereof that is to say as if only one evening of a day or its morning the annexation of duhā ‘morning’ to ‘ashiyya ‘evening’ is valid on the basis of their contiguity since both constitute either side of the day; the annexation has also allowed for the word to fall in harmony with the end-rhyme of the verses.
فَالْمُدَبِّرَاتِ أَمْرًا
📘 and by those that direct the affair by the angels who direct the affairs of this world that is to say they descend with the directions for it from God the response to all of these oath clauses has been omitted understood to be something like la-tub‘athunna yā kuffāra Makka ‘you shall certainly be resurrected O disbelievers of Mecca!’ which is also the operator of the following clause
يَوْمَ تَرْجُفُ الرَّاجِفَةُ
📘 the day when the Tremor quakes that is to say the first blast as a result of which everything will be shaken violently thus it the subject has been described in terms of the effect it produces
تَتْبَعُهَا الرَّادِفَةُ
📘 and is followed by the Aftershock the second blast; between the two blasts is a span of forty years the sentence tatba‘uhā’l-rādifatu is a circumstantial qualifier referring to al-rājifa ‘the Tremor’ in other words the ‘day’ can adverbially accommodate both blasts and other events and so for this reason it can also properly function as the adverbial qualifier for the Resurrection that will take place after the second blast;
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ
📘 on that day hearts will be trembling frightened and anxious
أَبْصَارُهَا خَاشِعَةٌ
📘 their eyes humbled abject because of the terror that they see.
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