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Surah Naziat (those who Drag forth) -
Linguistic Miracle Tafseer - Nouman Ali Khan

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Surah Naziat (those who Drag forth) - Linguistic
Miracle Tafseer - Nouman Ali Khan

This is a discussion on Surah Naziat (those
who Drag forth) - Linguistic Miracle Tafseer - Nouman Ali Khan within the
Sciences of the Qur'aan forums, part of the Main Topics category; Asalaam
alaikum warahmatulah wabarakatuh Surah Nazi'at (those who Drag forth) [79]
LinguisticMiracle.com Introduction: This is a Makki surah. The conclusion
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Surah Naziat (those who Drag forth) -
Linguistic Miracle Tafseer - Nouman Ali Khan

Asalaam alaikum warahmatulah
wabarakatuh

Surah Nazi'at
(those who Drag forth) [79]

LinguisticMiracle.com

Introduction:

This is a Makki surah.

The
conclusion of surah Naba' related to the beginning of this
surah;

Allah said;

يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ
صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ
صَوَابًا

the Day the Rooh [Angel Jibreel] and the angels will stand
in rows. None will speak except who the Most Merciful (Allah) gives
permission to, and he will (only) speak what is right.
(Naba'
78:38)

So Allah ends the previous surah with the mention of
Judgment Day, and starts this surah with the mention of the Last
(Judgment) Day.

Oaths:

In the
beginning of this Surah, Allah does Oaths (Aqsaam). But why are Oaths
used?

Amongst the early generations, including the students
(Tabi'oon) of the companions of Allah's Messenger, many had the opinion
that

an Oath is used for something;

- Sacred
-
Powerful
- Awe inspiring.

I.e. Allah swears by the; sun, moon,
day, time, etc.

Ibn al Qayyim says in his book:

al Mu'een fee al Aqsaam al Qur'an (the Meanings in the Oaths
of the Qur'an), that when Allah swears an Oath - it has some relation to
the surah's message.
It is a powerful means of introducing a subject in
the surah.

i.e. In surah Qiyamah, Allah says;
Laa Uqsimu bi Yawm
il-Qiyamah, wa Laa Uqsimu bin-Nafsin Lawwaamah.
(No, I swear by the Day
of Ressurection, and I swear by the blameworthy
soul/nafs/conscience).

Then the rest of that surah talks
specifically about them subjects in detail.

Oaths in speech
are used;

1 - When the audience don't believe what you are
saying. (i.e. I swear by Allah that I was there).

2 - It shows
Anger by the one doing the Oath. So the one who is angry will swear an
oath. (i.e. I swear, if you don't do this, I will stop talking to
you).

3 - To make your Words be taken Seriously:
When people
heard the Qur'an, they would ignore it, thinking that Allah's Messenger is
making his own religion.
By Allah using Oaths' - He is making the
message heavy, making the people realise that this is serious speech which
contains Oaths'.

4 - The Oath as a consistent component of the
Qur'an is a necessary introduction, or a precursor to what is going to
come in the surah.

Ayah
1:

وَالنَّازِعَاتِ
غَرْقًا

wan-naazi'aat
gharqan
By those [angels] who extract with
violence

an-Nazi'aat

Naz' - to pull out
forcefully.

Gharqa - dive in. (maf'ool mutlaq min ghayri
lafdhihi - a verb has been mentioned [in this case Gharqa] without
repeating Naz' twice (as; Wan-Nazi'ati Naz'a))

So what has been
depicted?

It is the image of someone diving into something and
pulling it out by force.

The majority of commentators say that
these are the Angels, based on the opinion of Abdullah ibn Abbas (a
companion and cousin of Allah's Messenger).

al Baghawi
mentions: Ibn Abbas had the view that; Nazi'at and Nashitaat, Sabihaat,
Sabiqaat and Mudabiraat - Are the Angels.

Other opinions,
i,.e, Hasan al Basri say these are the stars i.e. comets when they
have been pulled out of the sky.

3rd opinion;

Remember that Allah does have ambiguous terms which the scholars
might not unanimously agree to, but if the scholars of the 1st Islamic
century have differing views - this is a proof that this verse is
ambiguous, it is not absolute [mutlaq] - so to have differing views is not
kufr (disbelief).

So many Muffassiroon (scholars of Qur'an
explanation) in history study the different views and see the proofs to
come to a conclusion as to which is the correct opinion.

One such
opinion is that Nazi'at refers to the Winds.

This is because
the suffix (end of a word) which is ____AAT has referred to winds
before i.e. Mursalaat, Dhariyyaat,
Jaariyaat.
So that is strong linguistic evidence.

But the
most popular opinion is the angels.

al Islaahi: has the
opinion that it is winds. So why does he have this view?

He argues;
An-Nazi'aat is feminine plural ___AAT [alif, and Ta at the end] (jam'
mu'annaf salim).

But Allah speaks against attributing femininity to
Angels.

أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ
مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا
(has your Lord taken from the angels daughters/females?) - Isra'
17.40.

So Allah criticizes this.

And when Allah does speak
about angels in the Qur'an - He speaks consistently about them as;
Munzaleen, musawwimeen, murdafeen (masculine plurals - jam' mudhakkar
salim).

Even when Allah does speak about the Angels in the feminine
plural i.e.
"qaalaT al malaa'ikah" (said the angels), this is because
they are broken plurals [jam' at-takseer]. And broken plurals in arabic -
you use the feminine singular for them.

However, when this is
switched i.e. al Malaa'ikatu QaalOO (the angels said) - we see it is
masculine plural again.

This is his literary criticism of why he
believes it cannot be angels.

2 - Another view why
scholars say it is not angels because this ayah describes something
diving into something else and pulling it out.

But according to the
ahadith - the soul is pulled out from the toe.

So the imaging of
the ahadith on death show that the soul is pulled out of the body, and
that the angels do not enter into it. Allah knows best.

So he
argues this, and says that there is no other explicit mention of angels
diving into bodies to remove the soul.

We have two types of
opinions, one which is a majority, and another which is
strong.

This shows the comprehensive nature of the Qur'an. Remember
that when these Makki (Makkah revealed) surahs' are recited, they are
heard by a predominantly group of disbelivers audience. When they hear it
- they're not going to ask Allah's Messenger the explanation of these
aayaat (out of their false pride.) They hear this, it stays in their
memory (because they had extremely good memories after just hearing it
once) and they would walk away.

So when Makkan surahs' were
revealed, the disbelievers' would understand (even if at a basic
understanding) - some part of the Qur'an. The believers would however -
get a deeper spiritualistic understanding because they could ask Allah's
Messenger what an ayah meant.

لِسَانٌ عَرَبِيٌّ مُّبِينٌ lisaanin
'arabiyyun mubeen - (the Qur'an is) in clear arabic speech. - [Nahl
16:103.]

Allah says; يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا
يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۚ
وَهُوَ الرَّحِيمُ الْغَفُورُ - He (Allah) knows what enters into the
earth, and what comes out of it. - [Saba' 34:2]

The disbeliever
thinks this quoted ayah is referring Rain and Seeds enter into the Earth
and Plants come out of it.
But the believer has a deeper and spiritual
understanding - knowing that this ayah also refers to humans dying and
entering into the earth, and then coming back out of it on Judgment
Day.

It is the same statement, but with different depths of
understanding.

Islahi: This is how - the Polytheist -
probably thought that these aayaat were referring to the
Winds.

Although the interpretations of the Angels is still valid
and the majority view.

Some scholars further support the opinion
that this ayah is referring to winds, based on the ayah;

إِنَّا
أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُّسْتَمِرٍّ -
Verily, We sent against them a furious wind of harsh voice on a day of
evil omen and continuous calamity. - Qamar 54:19.

To snatch and
pull out (Naz') has been used for Reeh - Wind, in the
Qur'an.

So if it was;

Winds: Allah is swearing by
hurricane and tornado winds which pull and force out roots of trees, or
buildings out of their foundations etc.

Angels: Allah is
swearing by angels which enter into the body of the disbeliever and pull
out their souls - which does not want to come out - forcefully.

Ayah 2:

وَالنَّاشِطَاتِ نَشْطًا

wan-naashittaati
nashtan
And [by] those who remove with
ease

Nasht - undoing a knot without any
effort.

Nashata - A loose knot on a rope which gets undone
easily when the animal wriggles/moves.

(Maf'ool
mutlaq).

So this ayah can imply the following, depending on the
scholarly opinion;

Angels: When the angels smoothly enter the body
and smoothly take out the soul (of the believers).

Like a very
loose knot which can be opened without effort or force.

Winds: a
Smooth breeze of wind.
(In comparison to the forceful wind of
Naz'.)

Winds - a mean of comfort and
relaxation.

Ayah 3:

وَالسَّابِحَاتِ سَبْحًا

wassaabihaati
sabhan
And [by] those who glide [as if]
swimming

Sabh = to swim quickly and smoothly
float. (ie. without splashes, or gliding smoothly etc.)

Angels:
when they swim into the body smoothly and effortlessly.

Wind:
Clouds that are floating/swimming in the air smoothly.
By means of the
breezes of wind that are pushing them.

Ayah
4:

فَالسَّابِقَاتِ
سَبْقًا

fas-saabiqaati sabqan
And by those that press forward as in a race (i.e. the angels or
stars or the horses, etc.).

Fa - then (this Fa connects
ayah 3's meaning with ayah 4.)

Sabq - to Race - when one thing
is ahead of another (in the race).

Angels: When the Angels;

- [Smoothly slide into the body (to get the soul) - ayah 3]
- [Race
back to Allah with the soul they have taken - ayah 4.]

Winds:
When the winds;
- [Smoothly push the clouds - ayah 3]
- [and the
clouds Race other clouds - some going ahead of others.]

Ayah 5:

فَالْمُدَبِّرَاتِ
أَمْرًا

fal mudabbiraat
amran

And by those angels who arrange to do the
Commands of their Lord,

Mudabiraat [ism fa'il] -
Tadbeer - Thorough, detailed Planning/organising/complete execution of a
command.

Similar to the word; (thumma Adbara yas'a [Nazi'at
79:22] Which will be explained later in the tafseer of this surah insha'
Allah.)

Fa - 'Then' - a continuation from ayah 4.

al
Mudabiraati 'amra

Angels: the angels who execute Allah's
commands.

Winds: in surah Mursalaat, wan-naashiraati nashra, fal
faariqaati farqa.

The wind distributes cloud in different
directions, dust, pollen, rain etc.
All Life is sustained by winds due
to them distributing rain, pollen etc.

Some places get rain, others
do not, some places are flooded, others gain enough rain and pollen to
turn into lush gardens.

Both these meanings can be captured by
these Oaths.

There are other words for Planning in
the Qur'an;
- Tadbeer (mentioned now in this surah) =
Detailed planning.
- Kayd - a Plan of Secrecy.
(fa in kaana
lakum kaydun fa keedoon - so if they plan against you secretly, then you
also plan against them secretly - quran) (wa kadhalikna kidna li yusuf -
and like that, We planned secretly for Yusuf - surah Yusuf)
-
Makr - a plan of retaliation against an enemy. Whenever Allah ascribes
this word to Himself, it only occurs after the oppressors have oppressed
Allah's believing slaves (wa makaroo wa makarAllah, wa Allahu khayrun
maakireen - and they planned, and Allah also planned, and Allah is the
best planner.)
- Heela - a clever plan to maximise your benefit,
and minimize your harm, by trying to manipulate the rules/laws.

وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا
يَهْتَدُونَ سَبِيلًا - wal wildaan laa yastatee'oona heelatan -
Except for the oppressed among men, women and children who cannot
devise a plan nor are they directed to a way - [Nisa'
4:98]

i.e. Sadly, some people in our Islamic history would give
the money they owed in Zakat (obligatory charity - for purification) to
their wife as a gift at the time of Zakat collection. When the time for
collection was over, their wife would give them their gift of money
back.
This way, they did not pay Zakah/zakat, and they used this method
of Heela.

So Allah used the word;
Muddabir - from Tadbeer
- taking a step back (Dubr) before making an action. And when they
have made their decision - they walk forward after a detailed decision has
been made.

Now that Allah has taken an Oath by these things. He
moves to a new subject.

The first few Oaths rhyme when discussing
one subject matter, and now that a new topic is about to be discussed - a
new rhyme scheme has begun.

But after all these Oaths' - there was
supposed to be a Response (Jawab) to the Oaths. (i.e. I swear[=Oath].. I
will do this.[=Response])

But no Response is mentioned to the
Oaths' in this surah. [This is called Hazf].
This removal of a
Response is because this surah is part of a series of other surahs' which
do provide a Response.

i.e. there are many Oaths in surah
Mursalaat, and the Response to them is finally given in Ayah [77:]7 -
surely what you have been promised (of Judgment Day) will for sure
occur.

The benefit of removing the Response is;
- So you
research other surahs' in the Qur'an to find the answer [ommitted
Response].
- You attention remains on the rest of the surah to find out
why Allah said these Oaths' in the beginning.

So Allah now begins
to describe the Day of Ressurection.

In surah Naba' - Allah
describes the skeptic first (ayah 1 - 3: what are they asking each other,
about the Great news, about that which they are in dispute).

Then
later describes the hereafter (inna yawm al fassli kaana meeqaata - surely
the Day of Decision will be established - ayah 17).

In this surah
Nazi'at - Allah describes the Ressurection first (ayah 6 onwards), and
then the skeptic later. (ayah 10)

This in Arabic is a mechanism
called; Al Laf wan-Nash 'alal Aks. (i.e. You fold something up, and then
unfold it in its reflective/symmetrical form.

This surah will be a
symmetrical (similar yet opposite) ordering of the previous surah Naba'.

Ayah 6:

يَوْمَ تَرْجُفُ الرَّاجِفَةُ

Yawma taRjufu
ar-Rajifah
The Day - that which is meant to Rattle, when
it will rattle/Shake.

Rajf - rattling, shaking.

similar words;
-Zalzala - zalla - when ones
feet slip. Zalzala is a repetition - someones feet keep on slipping and
tripping up. And this occurs in an Earthquake.
-Rajj - a sudden
jerk. This is the first stage of an Earthquake. The sudden jerk on the
Earth when the Earth first quakes for an Earthquake.
-Maara -
When you are riding a horse, or when a large animal runs past you, and you
feel like the Earth is shaking beneath your feet. (i.e. Simulated
Earthquake)
I.e. يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا - Yawma
taMooru as-samaa'u Mawra - when the Skies shake a heavy shaking) -
Tur 52:9.

Allah also says;

يَوْمَ تَرْجُفُ الْأَرْضُ
وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَّهِيلًا

The Day the
earth and mountains will Rattle, and the mountains will be as though they
were sand dunes (i.e. when sand is easily blown off sand dunes - the
mountains will have its material blown off just as easily.) [Muzzammil
73:14]

i.e. If you cannot imagine that - then Imagine a salt
shaker, and when it shakes - the salt easily comes out.
This is how the
mountains will be on that Day.

ar-Raajifah = that [noun/ism] which
is meant to shake. So the final destiny of the Earth is that it will
shake.

Rajf - it's a highly uncomfortable motion. It depicts
the feelings of the person being effected by the rattling - discomfort and
disarray (no control) over ones self because you are also being shaken
along with the Earth because you are in the
Earth.

Ayah 7:

تَتْبَعُهَا الرَّادِفَةُ

The second
blowing of the Trumpet follows it (and everybody will be raised up),

Tatba'uha ar-Radifah

Radifah - Radf:
When your riding a camel, horse, driving a car etc - and someone is
sitting behind you - they follow you wherever you go.

So the
Rattling is (Tatba'a) Followed by a (Radif) Following rattling.

One
is successively following of the other.

The scholars say the
first Rattling of the Earth is the blowing of the Trumpet/Soor for the end
of the Earth.
Then the second Trumpet/Soor is for the beginning of
Judgment Day.

This was mentioned in surah Naba' - yawma yanfakhu
fis-soori fa ta/toona afwaajan.. (The Day the trumpet will be blown, then
you will come out in multitudes..) [Naba' 78:18]

Radaf
literally implies: to sit behind something else and to follow where it
goes.
When words are really close to each other in spelling in the
arabic language, they are called mutaRaDiFaat.

Other words
similar to Radf but their slight differences in
meaning;
-Khalfa - follow something Chronologically. I.e. Someone
came, and after them another (khalf) came to succeed him.
-Radf: behind
something, and literally moving along with it.
-Talaa - follow
something repeatedly. I.e. This is the word used for the moon when it
comes after the sun.

Ayah
8:

قُلُوبٌ يَوْمَئِذٍ
وَاجِفَةٌ
Quloobun yawma idhin wajifah

(Some) Hearts - especially on that Day - will shake with
Fear.

By not placing AL (the) before Quloob, signifies
that some hearts will shake with fear. So there are other hearts which
will not shake with such a fear on that Day (as will be explained later
insha' Allah).

wajaf - the Arabs would slap (wajf) their
horse and it would get scared.

So the fear Allah described the
disbelievers heart with is the fear animals had (an insult to the
disbeliever).

Since this person fears the calamities on this Day,
just like the animals.

Khawf - afraid of Physical danger

Khashya - afraid of the magnitude of something. [a Percieved danger
i.e. losing your job etc.]
Khushoo' - an overwhelming feeling of fear
which is shown on your face, and limbs and face. We should have this in
our Salah/namaz/prayers.
Taqwa - fear which makes you guard
yourself.

In detail:

Khawf خوف
Khawf is a perceived danger
and a fear of something that is physical. Khawf is the type of fear you’d
feel if a dog began to chase you.

Allah ta’ala
says:

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ
وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ

“But as for him who feared
(khawf) standing before his Lord, and restrained himself from
impure evil desires and lusts.” (79:40)

The Believer has a fear of
something that is manifest and real, which is captured in this ayah by the
use of khawf. Allah azza wa jal did not say in this ayah that the person
fears their Lord, but fears the standing before his Lord, and as a
result of this fear, he protected himself from lusts and
desires.

On the other hand, Allah says about the
disbelievers:

لَّا يَخَافُونَ الْآخِرَةَ

“They do not fear (khawf) the hereafter.”
(74:53)

In another ayah, Allah describes His blessings upon the
Quraysh:

الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ

“(He) Who has fed them against hunger, and
has made them safe from fear (khawf).” (106:4)
While most of
tribes of Arabia worried about being invaded or of a war, Allah ta’ala
protected the Quraysh from this danger and granted them safety in
Makkah.

Khashyah خشية
Khashyah is a fear as a
result of knowledge and leads to action. It is when you know the greatness
and magnitude of what you fear, and as a result, have an awe and reverence
of it.

Allah ta’ala tells the Prophet sal Allahu alayhi wa
sallam:

إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَـٰنَ بِالْغَيْبِ

You can only warn
him who follows the Reminder, and fears (khashyah) the Most
Merciful unseen.(36:11)
Allah ta’ala describes the one who will benefit
from the Qur’an: he has khashyah of Ar-Rahmaan. By using the Name of
Allah, Ar-Rahmaan, it shows the level of their khashyah. We fear Al
Jabbaar (The Compellor) and Al Azeez (The All Mighty), but to fear
Ar-Rahmaan, The Most Merciful, is the height of true fear of Allah. These
people have khashyah of Allah bil ghayb, in the unseen can be
interpreted two ways: they fear Allah and have an awe of Him when they are
alone and they fear Allah and have an awe of Him even though they do not
see Him azza wa jal.

In the famous ayah that most of us know, Allah
ta’ala says:

إِنَّمَا يَخْشَى اللَّهَ مِنْ
عِبَادِهِ الْعُلَمَاءُ

“It is only those who have knowledge among
His slaves that fear Allah.” (35:28)

Imam ibn Katheer rahimahullah
states with regards to this ayah, “only those who have knowledge truly
fear Him as He should be feared, because the more they know about the
Almighty, All-Powerful, All-Knowing Who has the most perfect Attributes
and is described with the most beautiful Names, the more they will fear
Him.”

Khushoo’ خشوع
Khushoo’ is a fear that
is manifested not only in your heart but it is shown on your face and
limbs. Khushoo’ literally means to bend down and to become still. Khushoo’
is used for the submissiveness of the heart which is reflected on the
limbs.

Allah ta’ala states,

قَدْ أَفْلَحَ
الْمُؤْمِنُونَ

“Successful indeed are the believers,”
(23:1)

And the first quality of these successful
believers:

الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ

“Those who offer their Salat (prayers)
with all solemnity and full submissiveness.” (23:2)
This is the kind of
fear that we should have in salah; this fear should be present on our
faces and not just in our hearts. If the heart has khushoo’, the body will
have khushoo’. So khushoo’ is not just a state of the heart, it is a state
of the heart which is visible on a person’s actions, in their posture, and
in their movements.

In this dunya, the believers have this
khushoo’, but in the aakhirah Allah states about the
Disbelievers:

أَبْصَارُهَا خَاشِعَةٌ

“Their eyes will be downcast.” (79:9)

These eyes that did
not humble themselves to Allah in the dunya, will have fear in the
aakhirah. This fear will be apparent on their faces; faces that are full
of shame, humiliation and abasement.

Taqwa تقوى

Taqwa is the most common
word used for fear. It comes from the root wiqaayah which means to protect
and is used for a shield.Taqwa is to protect yourself from the
consequences of your own actions. It is to protect yourself in two ways:
to abandon sinning and adorn yourself with good deeds because you fear the
punishment of Allah.

Allah ta’ala says in the ayaat of
Hajj,

وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ
“And take a provision (with you) for the
journey, but the best provision is At-Taqwa” (2:197)

This ayah is
beautiful because Allah ta’ala commands us to take provisions during Hajj,
that is true reliance upon Allah, but He also advises us to take the
provision of the hereafter which is taqwa.

During Hajj, you are
tested with many things and you must also keep away from certain actions
that are otherwise halaal for you to do. The only way one can restrain
themselves and be patient during Hajj is to have taqwa of Allah.

Hadthr حذر

Hadthr is to escape
something out of fear and cautiousness because you are in proximity of it.
Allah azza wa jal uses this type of fear to describe the hypocrites in
many ayaat. He says:

يَحْذَرُ
الْمُنَافِقُونَ أَن تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُم بِمَا فِي
قُلُوبِهِمْ
“The hypocrites fear (hadthr) lest a Surah should be
revealed about them, showing them what is in their hearts.”
(9:64)

Raa’a راع

Rau’ is to startle
someone, or to show up out of nowhere and so the person becomes alarmed.
It is also defined as to respect combined with fear. This word only
appears once in the Qur’an to describe the panic that Ibrahim alayhi
salaam felt panic when the Angels refused the food that he offered
them:

فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ
لُوطٍ

Then when the fear (rau’) had gone away from
Ibrahim, and the glad tidings had reached him, he began to plead with Us
(Our messengers) for the people of Lut.” (11:74)

Wajas وجس
Wajas is a fear when you hear
news that scared you. It also means to hide your fear within you so that
you don’t let the person or thing scaring you know that you are
scared.

Ibrahim was scared of the angels but he did not let them
see his fear:

فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ
نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً
“But when
he saw their hands went not towards it (the meal), he mistrusted them, and
conceived a fear (wajas) of them.” (11:70)

Musa alayhi
salaam also felt this hidden fear after he saw what the magicians could do
with their staffs:

فَأَوْجَسَ فِي نَفْسِهِ
خِيفَةً مُّوسَىٰ
So Musa conceived fear (wajas) in himself.
(20:67)

Wajl وجل
Wajl is to have a fear that
penetrates deep in your heart. It is a fear in which a person trembles and
shivers. The word “mawjil”, from the same root, is a depressed ground for
a large deep hole. When you come upon a huge hole in the ground out of
nowhere, you are immediately shaken with fear.

This is how Allah
ta’ala describes the hearts of the believers; they are immediately
awe-struck and the fear of Him penetrates deep into their
hearts:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ
وَجِلَتْ قُلُوبُهُمْ

“The believers are only those who, when Allah is
mentioned, feel a fear (wajl) in their hearts.” (8:2)

Rahb رهب

Rahb is that kind of a
fear that makes you very alert, very careful and does not let you relax.
This is the type of fear that students feel during exam time: restless,
careful, and concern for passing. It is also fear that you are afraid that
you will disappoint the one you love.

Allah azza wa jal commands us
to have this fear of Him:

إِنَّمَا هُوَ إِلَـٰهٌ وَاحِدٌ ۖفَإِيَّايَ فَارْهَبُونِ
Verily, He is (the) only One Deity. Then,
fear Me much. (16:51)

The believers call upon Allah while fearing
(rahbah) Him, and hoping (raghbah) in Him. Who knows which
duaa these two words are mentioned from the sunnah? Post in the comments
inshaAllah if you know!
Rahb is also defined as a fear that one has in
which he is concerned about saving himself. Allah ta’ala described the
hypocrites as being more concerned about saving themselves from the
Muslims instead of saving themselves from Allah:

لَأَنتُمْ
أَشَدُّ رَهْبَةً فِي صُدُورِهِم مِّنَ اللَّهِ ۚ
ذَ*ٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ

“Verily, you are more fearful (rahbah) in their
breasts than Allah. That is because they are a people who comprehend not.”
(59:13)

Ru’b رعب
Ru’b is to be overwhelmed
with fear and terror that makes you lose your reason.

Allah ta’ala
placed this fear in the hearts of the mushriks of Makkah during the battle
of Badr:

إِذْ يُوحِي رَبُّكَ إِلَى الْمَلَائِكَةِ أَنِّي
مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا ۚ سَأُلْقِي فِي قُلُوبِ الَّذِينَ
كَفَرُوا الرُّعْبَ
“(Remember) when your Lord
revealed to the angels, “Verily, I am with you, so keep firm those who
have believed. I will cast terror (ru’b) into the hearts of those
who have disbelieved.” (8:12)

Ru’b is also used to describe the
reaction of a person if they entered upon the Companions of the
Cave:

لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا
وَلَمُلِئْتَ مِنْهُمْ رُعْبًا

Had you
looked at them, you would certainly have turned back from them in flight,
and would certainly have been filled with awe (ru’b) of them.
(18:18)

Allah made the cave so that no person would be able to
remain there, such as a passerby, because the atmosphere was made that the
person would feel fright so they would not be able to stay, but rather run
in terror.

Shafaq شفق
Shafaq has many meanings in
its different forms. Ashfaqa is that fear that some harm will come to a
person you love, it is a fear that is mixed with love, such as the love of
a mother for her children; she is fearful out of love for them.

The
Believers will reminisce in Jannah:

قَالُوا إِنَّا كُنَّا قَبْلُ
فِي أَهْلِنَا مُشْفِقِينَ

“Saying:
“Aforetime, we were afraid (shafaq) in the midst of our families.”
(52:26)

This ayah can be interpreted in two ways: Firstly, the
believers, even amongst their families, feared Allah and secondly, they
had this shafaq for their families, they were afraid for the aakhirah of
their families.

While the believers were mushfiqeen in the dunya,
the disbelievers will be mushfiqeen in the aakhirah.

تَرَى
الظَّالِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا وَهُوَ
وَاقِعٌ بِهِمْ

“You will see thewrong-doers fearful (shafaq) of
that which they have earned, and it (the punishment) will surely befall
them.” (42:22)

When this word is followed by من, min, such as this ayah,
it does not mean love at all but rather a fear in the heart such as
apprehension, anxiety, concern and worry.Try and imagine the fear and
worry they will feel knowing that Hell-Fire awaits them. Either you are
mushfiq now, or will be mushfiq later.

Wajf
وجف

Wajf is a fear mixed
with discomfort. It is when your heart pounds and palpitates so hard out
of fear. Iti s to be agitated in a disturbed condition. Awjaftul Khayl means ‘I
made my horse race forward by making its heart race.’

Allah azza wa jal depicts for us the Day of
Judgment:

قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ
“hearts that day will be full of terror.”
(79:8)

By not putting an “al” (alif-laam,
ا&#1604 on quloob, it
shows that only some hearts will have this fear on that Day. Some hearts
that day will be beating out of their chests. Also the sentence structure
illustrates that these hearts are not scared at the moment, right now they
have peace, but on that Day they will experience wajf. Furthermore in the
above ayah, waajifah is an ism faa’il (someone who does an act), so their hearts
will be start pounding and it will not come to rest. The terror will not
subside.

Ayah
9:

أَبْصَارُهَا
خَاشِعَةٌ
absaaruha khashi'ah

Their vision
[the hearts] in fear (of something greater than
themselves).

the visions (of the hearts) because it's
not AbsaruHUM (THEIR visions). It's absaruHA (her vision [referring to the
hearts mentioned in the previos ayah - ayah 8]).

This shows that
people see with their hearts.

Absaar - Baseerah - to see
something with Insight. So you see something and it has an impact on your
heart and understanding.

What you see will be a reminder for
you, so when you see the winds and wonders of Allah's creation - you will
reflect and remember Allah.

Those who did not remember Allah in
this life with Baseerah (Insight) - their hearts on that Day will be in
fear. Their eyes will be Khashi'ah - overwhelmed and in extreme
fear.

They did not feel fear now (in this worldly life) - and now
they will on this Day.

Ayah
10:

يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي
الْحَافِرَةِ

yaqooloona a innaa lamardoodoona
fee al hafirah
They are [presently] saying, "Will
we indeed be returned to [our] former state [of
life]?

A Transision takes place in this ayah. It
is ironic that the disbeliever laughs while the believer fears in this
life.

So Allah tells us;

yaQooloon - they say
(present-future tense).

Is it really the case that we're going to
return back to where we started (i.e. back to life
again?)

MaRdood - Radd - a return where you were not
accepted. So you were Sent back.

Hafirah: Return back to
where you started.

So the disbelievers are saying - was death
not enough for us that we had to be sent back?

This is
sarcasm.

Hafirah - Hifr (shovel to dig in the ground). When you
dig in the ground, but you've dug in the wrong place. So someone tells you
to make that land back to normal again i.e. put the soil back to where it
originally was = Hafirah.

So the disbelievers are saying, our
graves are dug. It doesn't seem possible that we would be brought once
again onto the Earth.

Ayah
11:

أَإِذَا كُنَّا
عِظَامًا نَّخِرَةً

A idha kunnaa idhaaman
nakhirah

"Even after we are crumbled bones?"

A 'idhaaman

The disbeliever
continues;

Okay, maybe it's possible we might be brought back to
life if we are dead for a few minutes, someone might bring us back to
life.

But we will even be brought back to life at the time when our
bones will have become decayed? When they have become hollow, and wind can
pass through them and a bad smell comes out? You are saying we will be
ressurected in that state?

Nakhirah - hollow and crumbled
bones ['Idhaam ('Adhm = bone)].

Ayah 12:

قَالُوا تِلْكَ إِذًا
كَرَّةٌ خَاسِرَةٌ

Qaaloo tilka idhan karratun
khaasirah

They say: "It would in that case, be a
return with loss!"

Qaaloo - they say (past tense). This
shows that the following statement has been said less
often.

[Before it was yaQooloon (they say - present-future
tense).]

If something is a one-time thing, Past tense is
used.

If something is said or done often - Present-Future tense is
used.

I.e. When Allah says about
murder;

Accidental: wa man qatala mu'mina khata'an
(and whoever killed a believer by mistake)

Intentional: wa
man yuQtal mu'mina muta'amillan (and whoever kills a believer in
action/deed).

The one on purpose might do it again (continuously -
present-future tense), but the one who did it by mistake will not do it
again (so past tense is used - he probably won't do it
continuously).

This shows that some of the disbelievers did
actually give the idea of Ressurection some thought, so they
said;

Then this is going to a return full of terrible
loss.

Qarra - Return. This word was used to mean an
attack/strike. "Qarra wa Farra (Strike and Flee)" was a
technique used by the arabs in battle before Islam.

So they are
saying sarcastically; that if we did return, that would be a terrible
loss.

Allah ends this discussion with the next
ayah;

Ayah 13:

فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ

Fa innamaa hiya
zajratun wahidah

Then, It is only going to take one
yelling [from the trumpet].

In surah Naba' - Allah ended
the disputes by saying; kal-laa saya'lamoon - No! They will soon
know.

In this surah Nazi'at; Allah ends the dispute by saying; Fa
inna ma hiyya zajratun wahidah.

It's only going to take one
yelling.

Zajrah - a loud offensive yelling
[Zajr].

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ
فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ

The people of
Noah denied before them, and they denied Our servant and said,
"A

madman," and he wasrepelledharshly. [Qamar
54:9]
They say he is an insane, and he
was yelled at in order to make him run away.

So Allah will scold
them, or it means that the Trumpet will be blown loudly and harshly so
they will be startled and begin to run.
= Zajratun
wahidah.

Ayah 14:

فَإِذَا هُم بِالسَّاهِرَةِ

fa idhaa hum
bis-saahirah

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

Fa = So (as a result of the
Zajrah).

as-Sahirah - Sahr - literally: your sleep has
disappeared.
An open field - where the traveller rests. Then some
robber comes and steals his wealth. So when he wakes up - he loses his
sleep = Sahirah.

Sahr - open field and being Exposed = losing
sleep. Since both are related in the Arab experience.

So now
they will be in this place - an open field, and they will lose their
sleep.

Sahirah = a Mirage. When you are travelling in an open
space i.e. In the desert, you are exhausted, and you need water. If you
see signs of water, your sleep dissapears.

Sahirah -
pale/crusty ground which is almost white and flat. A field/land where all
mankind will be gathered on Judgment Day.

[the Sahara desert is
called the Sahra in arabic because it covers all of the above
meanings.]

Tafseer al Haqqani: This is like losing your
sleep because when you wake up on Judgment Day, you will have lost all
your sleep because of the terror of that Day.

Based on Surah Yasin;
Qaaloo man ba'athanaa min maRqadinaa - they will say; who raised us from
our place of sleep?(see Surah Yaseen
36:52)

Because when Judgment Day begins - there will be
no more sleep after that. No more sister of death (sleep) will ever occur
after that, neither in Hell, or Paradise.

Ayah 15:

هَلْ أَتَاكَ حَدِيثُ
مُوسَىٰ

hal ataaka hadeethu moosa

Has
there come to you the story of Musa (Moses)?

Again the
subject changes.

- In the beginning Allah performed Oaths to
show His power. I.e. Winds. The closest thing to the unseen in this world
is the wind. Allah illustrates His power and mercy through the winds (i.e.
Destruction and spreading pollen and rain etc.)

- The second
part is about being careful of what you say. You're not the 1st ones
who are skeptics, and you're not the first ones with quick replies. There
were people before you who said the same thing, but their arrogance will
humble them and make their body weak with fear.

Hal
ataaka hadeethu Moosa?
has the news of Moses reached you
(O Muhammad)?

Allah has changed the discussion so it is directly to
Allah's Messenger.

hal ataaKa (has reached You [O Muhammad, sal
Allah alayhi wasalam] hadeethu Moosa - the news of Moses.)

This has
changed the audience, from everyone, and then directly to Allah's
Messenger, even though everyone else is listening.

hadeeth -
used for something manifest and new. Or when you have heard of a news
before, then you forgot it and then it is told to you again, and it is
like you have heard it for the first time.

So; has the news of
Moses already reached you? (do you know of his
legacy?)

Ayah 16:

إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ
طُوًى

idh naadaa hu Rabbuhu bi-l waadi-l muqaddas
it-tuwa

When his Lord called upon him loudly (nidaa) and forcefully
in the Muqaddas Valley of Tuwa.

Muqaddas - taQdees - to
speak of Allah in a way that is appropriate of Allah, and to remove from
Allah anything that is not appropriate of Him.

Muqaddas =
this can be a place specified for declaring the perfection of Allah. I.e.
A sanctified holy place.

Allah is reminding His Messenger
that He gave him revelation at the Cave of Hira, in comparison to Moses
who was called to the Valley of Tuwa for inspiration
(wahy).

Ayah
17:

اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ
طَغَىٰ

idh-hab ilaa fir'awna innahu tagha

Go to Fir'aun (Pharaoh), verily, he has transgressed all bounds (in
crimes, sins, polytheism, disbelief, etc.).

Go to
Pharoah, surely he has rebelled.

iDhhab ilaa - Go to
(Pharoah) straightaway.

Similar to other places in the
Qur'an when Allah says to Moses;
Fa'tiya فَأْتِيَا - Go and approach
(Pharoah). [Taha
20:47]

Just as Moses was sent to Pharoah straightaway,
Allah is sending Prophet Muhammad (sal Allah alayhi wasalam) to the
Quraysh. Why? Because they have rebelled (taghaa).

Tagha -
Tughyan - i.e. If you go past the limit. I.e. When oceans boil over and go
past their limits and spill over. When their are limits and they are
crossed.

Pharoah rebelled because;
1 - He made
himself as a Rabb (Master).
2 - He enslaved the Bani Isra'eel (children
of Isra'eel/Prophet Ya'qub/Jacob).

This shows that his problem is
that he loves rebelling against Allah. You love to be 'free' against what
Allah has ordered.

Fa qul hal-laKa

So say;

hal-laKa (maylun) - do You have ANY inclination at
all, that you want to cleanse yourself (tazzakkaa) of the evil that you
are involved in.

Do you have anything in your conscience that
tells you to purify yourself?

So there has to be something good
inside the person for the guidance of Allah to benefit them. That urge to
be pure and to cleanse ones self from rebellion and
disobedience.

Do you not see any inclination in yourself to want
to cleanse/purify yourself?

Fa - al-Ta'keed (connects 2 things
together)
Fa - Sababbiyah (cause and Effect).

Hal-laKa
ilaa an- ta-zakkaa - These words don't imply; do you have any good in you?
No. Rather, they imply - Do you have a desire to make yourself a better
and purified person?

Because people do have goodness in them (in
their Fitrah - natural disposition) - but they might not accept it, or
they might be drowning in so much rebellion that they don't want to
incline to goodness and purification.

This is the last resort, you
might give someone a call to purification. But if they don't obey, you
need to ask; do you have any desire to purify yourself?
You are your
own best judge.

Ayah
19:

وَأَهْدِيَكَ إِلَىٰ رَبِّكَ
فَتَخْشَىٰ
wa ahdi-yaka ilaa Rabbika fa takhsha

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

The rhyme scheme after ayah 15 is consistent in
this surah. Ayah 15 is where the narrative of Moses begins, and from then
onwards..
The aayaat after this rhyming scheme will be different to
show that a new paragraph (or new discussion has begun).

The
Messenger of Allah has been been asked by Allah if the news of Moses has
come to him (Ayah 15). The word Hadeeth was used to signify as if it is a
New news, or it is a news known already - but it is told in a New way (to
the listener; almost as if they heard it for the first time).

In
other surahs' of the Qur'an - Allah spoke about the details of when Moses
went to the valley of Tuwa, to Pharoah etc. But in this surah it is a
brief mention.

Why is it a brief mention now and not in
detail?
Stories are repeated in the Quran to cite the discussion which
is already taking place in the surah and what will come later on in the
surah. So it is placed perfectly in the context of the surah to strengthen
the message of the surah's disussion itself.

And do you not
see any inclination in yourself that I may guide you?

This
ayah/statement of Moses - is connected to (the previous ayah) ayah 18
because of the Fat-ha/zabar on the word aHdiyA.

Grammar:
Normally aHdiy (marfoo') would be used, but instead it is now
aHdiyA (maNsoob) because of the word AN in the previous ayah
(ayah 18). Which shows that these 2 aayaat are one statement
together.

aHdiya - Hidaya - guidance.

Il-laa -
To.

In surah al Fatihah, we recite; iHdina as-Siraat al
mustaqeem - guide us (TO and ALONG) the upright/straight path.
[because
there is no Ilaa (to) - it implies the meaning of both 'to' and
'along'.]

So Moses is saying to Pharoah that I can guide you TO
(ilaa) the upright path.
But we have to pray to Allah to guide us TO
and ALONG that upright/straight/mustaqeem path.

The word Ilaa also
implies that Prophet Moses can guide Pharoah to his Master, and that
guiding would be done through knowledge. (I.e. Guiding someone to the
airport would be done through telling them with knowledge where the
airport is.)

Ilaa = to

RabbiKa - Your Rabb
(Master/Lord/Owner etc).

The word Rabb is used in this ayah -
which continues the Theme of Rabb in this surah.
We will see how
Pharoah even claims to be a Rabb later in the surah (ayah 24).

The
concept of Rabb is the root connection to the Next Life
(aakhirah).
Because a caring Master is going to deal with justice, and
as mentioned in the Quran many times - that is on Judgment
Day.

taKhshaa - Khashyah - fear of something
Huge/Great/Powerful than yourself.

So Pharoah is being told by
Moses that;

Do you not even have a small feeling of wanting to
purify yourself even a little? That I would guide you to your Master, so
you would realise how Great He really is, causing you to be in extreme
fear of His Majesty? (this would in effect cause Pharoah to humble
himself and lose his arrogance).

We learn from this that what
Moses would tell of knowledge would lead to true fear of Allah. (so
knowledge without fear of Allah is not beneficial).

..aHdiyaka
ilaa Rabbika.. (guide you to your Master [with knowledge])

..FA
taKhsha. (SO - as a result - you Fear someone greater than
yourself.)

Allah tells us that those who truly fear Allah are those
who have knowledge ('ulamaa. [Fatir
35:28]:- إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ
اللَّهَ عَزِيزٌ غَفُورٌ - . It is only those who have
knowledge among His slaves that fear Allah. Verily, Allah is AllMighty,
OftForgiving.).

Keep in mind that the narrative of
Pharoah is being mentioned, but really - this is a parallel to the life of
Prophet Muhammad and the Quraysh disbelievers, or any caller to Islam and
an arrogant tyrant.

Ayah
20:

فَأَرَاهُ الْآيَةَ
الْكُبْرَىٰ

fa araahu al aayat al kubraa

And he showed him the greatest sign,

Then - in
order to make him find that goodness inside of him - then he (Moses)
showed him the Ultimate (kubra) sign (ayat).

Kubra (Ultimate
Great - feminine form) is the feminine of Akbar (Ultimate Great -
masculine form).

i.e. Ahsan/Husna. [Perfect -
male/female] These are Superlative adjectives - Afdal/Tafdeel. The
Ultimate signs.

Prophet Moses showed Pharoah the
biggest signs, and phaoroah was scared of all the signs, but the one he
feared the most was when his staff/stick turned into a big living snake.

Because when he sent his magicians to compete with Moses's signs,
they did not compete with his hand being a clear bright light, or the
locusts coming in huge numbers as a punishment. No, rather - Pharoah sent
his magicians to throw ropes (which would look like live snakes) to
compete with Prophet Moses's stick which turned into a real snake.

So Allah says that he showed him the biggest sign.

To
Pharoah - the biggest sign was the real snake.

Parallel: To
the disbelieving Quraysh polytheists - the biggest sign was this
miraculouss Book - the Qur'an.

Yet because there was no sign of
Pharoah still wanting to turn good after seeing the biggest miracle, what
did he do instead?

Ayah 21:

فَكَذَّبَ وَعَصَىٰ

fa
kadhdhaba wa 'asaa
But [Fir'aun (Pharaoh)] belied and
disobeyed;

kadhdhaba - lied against.

Lied
against what? There is no specific mention of what he lied against. This
implies that he lied against everything of the message; Allah, Moses, the
miracles, his conscience.

So by simply saying Kadhdhaba - Belied -
it covers lying against everything of the truth.

He had no reason
to lie against the truth - except for the fact that he was arrogant and
had no goodness left inside of him.

'Assaa - 'isyaan - to
disobey. To refuse,
To refuse and disobey even though you know
something is good for you.

This is what Pharoah did. And this
is what the Quraysh polytheists were doing.

Similar
words:
Fisq - to abandon a path which was good to begin
with.
Faasiq - someone who disobeys Allah alot.
Fujoor - Fajara -
literally: to tear something wide open. I.e. Tearing the sanctuaries of
Allah's limits.

Parallel: The polytheist disbelievers
are lying against the Judgment Day, about the belief of being brought back
to life once again, lying against the message of this
Qur'an.

Ayah
22:

ثُمَّ أَدْبَرَ
يَسْعَىٰ

Thumma adbara yasAAa
Then he turned
away, pacing

(i.e. Pharoah is in a state of restlessness
and wondering what to do next.)

yaS'aa - Sa'ee - to Pace - walk
fast, but not run.

The more Pharoah tries to put Moses and his
message down - the more the audience is amazed at Moses's message.
This
is why, even Pharoah's magicians became Muslims whilst the audience
watched on.

Pharoah gradually loses his authority and fear-factor
when the truth of Allah's message continues.

taDbeer
(plan something deeply with deep thought) - iDbaar - plan something
quickly without much thought.

iDbaar is used in this ayah -
signifying that Pharoah was planning while not being able to give his
plans fuill attention (most probably because of his fear of losing
power).

So he is turning back and forth and thinking of what to
do next.

We know from other parts of the Qur'an that Pharoah
called Prophet Moses/Musa;

1st - Majnoon - a
Madman/crazy/insane.
2nd - Saahir - Magician.
3rd -
يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُمْ - he wants to expel you from
your land. [A'raf 7:110]

When none of these accusation's worked,
his story contradicted itself over and over.

So he said;

4th
-قَالَ آمَنتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ
الَّذِي عَلَّمَكُمُ السِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ
وَأَرْجُلَكُم مِّنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ
وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَىٰ

[Pharaoh]
said, "You believed him before I gave you permission. Indeed, he is
your leader who has taught you magic. So I will surely cut off your
hands and your feet on opposite sides, and I will crucify you on the
trunks of palm trees, and you will surely know which of us is more severe
in [giving] punishment and more enduring." [Taha 20:71]

He is running out of ideas and all his
claims are sounding more stupid each time. This is exactly what happens
when truth hits falsehood.

Ayah
23:

فَحَشَرَ فَنَادَىٰ

fa
hashara fa naadaa
Then gathered his people and called out
aloud..

Hashara - to gather/herd. This is used
more for animals.

So Pharoah herded all the people together
like animals, forcefully.

Similar words;
Jama'a - to
gather.

Qaala - said..

Ayah
24:

فَقَالَ أَنَا
رَبُّكُمُ الْأَعْلَىٰ

ana rabbukum-ul A'la

I am your Supreme Lord.

This was already known by
the Egyptians at that time - that they have to accept him as their
Master/Rabb - whether they like it or not.

But he had to reaffirm
this false belief to reaffirm his authority and to make sure the people
still believed in this (since he knew that people might be getting
influenced by the call of Moses).

This is why Pharoah said; I am
your Lord the Most High (al-A'la).

Parallel: The Quraysh
polytheists would make the idol-worship tradition of their forefathers as
the supreme Lord. This was their evil.

In another surah in the
Qur'an, Pharoah is mentioned;

وَنَادَىٰ فِرْعَوْنُ فِي قَوْمِهِ
قَالَ يَا قَوْمِ أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَٰذِهِ الْأَنْهَارُ تَجْرِي
مِن تَحْتِي ۖ أَفَلَا تُبْصِرُونَ
(and Pharoah called out aloud amongst
his people; O my people, Don't I have the Kingdom of Egypt, and these are
rivers flowing underneath me? Do you not see?)

أَمْ أَنَا خَيْرٌ
مِّنْ هَٰذَا الَّذِي هُوَ مَهِينٌ وَلَا يَكَادُ يُبِينُ
(Am I not
better than this low class [referring to Moses an Israelite - who were
slaves then.] and sometimes he cannot even express himself (Prophet Moses
would sometimes stutter).

[Zukhruf 43:51-52]

So this dialogue of Pharoah shows
that he is arrogant, but it also shows that he is weak deep down inside.
This same Pharoah who would not even talk to the people out of his high
rank is being challenged to talk to the people and convince them that he
really is their Lord, because many of them are losing fear of him and
preferring Allah as their true Rabb/Master.

This shows that he knew
he was losing his authority, fear-factor and power, due to the power of
the call of truth.

Ayah
25:

فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ
وَالْأُولَىٰ

fa akhadhaHu Allahu nakaala al aakhirati wal
oowla

So Allah seized him in exemplary punishment for
the last and the first

Then Allah reminds His
Messenger - Prophet Muhammad;

Fa aKhazahu Allah - So (Allah)
Took/seized him (pharoah)

Nakaal - An anklet/bracelet which is
tied to the foot, and is connected to a chain that is tied up against a
wall.

(it is used in old prisons aswell as in maximum security
prisons today)

It is also an anklet attached to a chain which is
tied to other prisons who also wear anklets. So when the guards tell them
to move - they have to move together.

So the Nakaal can either
be;
- to prevent someone from escaping, and it can also ;
-
force them to move - even if the movement is not your own.

This is
a deterrent which places fear into the people so they do not want to
disobey the authority. And if someone was about to be executed - they
would be placed in these Nakaal.

The irony is that Allah made
Pharoah himself an example of this deterrence, of this Nakaal for future
and earlier generations not to imitate the ways of
Pharoah.

Aakhirah wa-al Oowla has the following
implications:
1 - Later and Earlier crimes [of Pharoah].
2 -
Punishment of the Afterlife and this Life.
3 - It also has irony
because when someone disobeyed Pharoah - he would tell them that he will
make an example out of them. I.e. So others don't disobey him.
So Allah
made an example out of Pharoah. (he would cut peoples' hands and feet from
opposite sides and crucify them till they died in the heat of the
sun.)

So Allah is warning the Quraysh polytheists that He has made
an example out of someone much more powerful and wealthier than them in
the past. So they should not joke about the Messenger and Judgment
Day.

The Messenger of Allah is being told that you don't need to
worry - that if they persist in this evil - they will face the same fate
of Pharoah.

Ayah
26:

إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن
يَخْشَىٰ

inna fee dhalika la ibratan li man yakhsha

Indeed in that is a warning for whoever would fear [
Allah ].

'Ibra - commonly translated as
'Lesson/Warning'.

'Ibra - 'Uboor - to cross water/a
river.

'abru al-nahr - the dock where the ship goes straight
across the water.

'abrat al-ayn - the tear crossed the line of the
eye and came out of the eye.

'Ibra - 'Abara - someone is so sad
- that they are about to cry tears.

Inna fee dhalika -
especially in that account (of Pharoah's story)

La 'Ibra -
surely [there is a] reason to cry tears.

There is enough of
a clue in this story of Pharoah for you to cross the water from disbelief
into belief.

All this is summarised in one word -
'Ibra.

Li man yaKhsha - for he who Fears something
larger than themselves. I.e. They fear Allah, they fear a similar fate
to Pharoah, fear Judgment Day etc.

This 'ibra will make them cry
and enter into the truth of Islam - if they fear that which is Greater
than them.

But remember, if you are too arrogant and think you're
so big, remember the fate of Pharoah and remember (the sky - which Allah
also created - is a bigger creation than you - yet that obeys
Allah);

Ayah
27:

أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ
السَّمَاءُ ۚ بَنَاهَا

a antum ashaddu khalqan am-issamaa'.
banaahaa.

Are you more severe/difficult/intense of [a]
creation? Or the sky [He] built?

This is a new
passage/paragraph in the surah now.

Passages of this
surah:
1 - Oaths (ayah 1 - 5)
2 - Judgment Day (ayah 6 -
14)
3 - the story of Moses (ayah 15 - 26)
4 - Reflection on
Creation(ayah 27-33)
5 - Judgment Day (ayah 34-46)

The
Rhyming scheme has again changed now that a new topic is being
discussed.

Banaa - Binaa - to build - when one part meshes
into the other. I.e. When you build, one brick meshes into another so it
is one big construction.

This word is used for the sky being
Created (Banaa).

Samaa' - Smw (letters seen, meem, waw) -
everything which is above us; sky, space, etc. Allah built all
them.

Allah has built them.

Ayah 28:

رَفَعَ
سَمْكَهَا فَسَوَّاهَا

Rafa'a samkaha fa
sawwahaa

He evelated it at the highest point and
balanced/levelled it.

Samk - the highest. Saamik -
the highest part on a camel's hump.

So Allah is telling us that
He heightened the skies highest part.

Allah elevated the roof of
the sky to where we cannot even see it with our naked
eye.

Rafa'a (elevated) Samkaha (its highest
point).

fa (then) Sawwaha - Balanced it out and levelled it
to Perfection (taSwiyya covers all these meanings).

هَلْ
تَرَىٰ مِن فُطُورٍ - do you see any gaps in it (the sky)? (surah Mulk
67:3)

Ayah 29:

وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا

wa aghtasha
laylaha wa akhraja duhaha

Its night He covers with
darkness, and its forenoon He brings out (with light).

Allah uses many words for Night in the Qur'an.
Alot of them are in Juzz 'Amma. Some include:

1 - wa al-layli idha
'Asss-'Asss - and the night when the chokehold of the night takes place
(at maghrib/sunset time).

2 - wa al-subhi idha taNaffass - and when
the morning Breathes.

3 - Ghasaqa (wa al-layli wa ma Ghasaq) - the
dark of the night when the blue of the day sky has gone and it is fully
dark.

4 - this word is in this ayah of this surah; iGhtaash -
aGhtasha - the darkness of the night when things becoming blurry and you
can't see in the dark.

Allah made the night exceptionally
dark where you cannot see anything.

And from the extreme
dark (aGhtasha) - He made the clear brightness of the late morning (Duha)
when everything is so clear and bright.

This can also be a
comparison of life without guidance, and how Allah brings clear light of
guidance after a dark period of misguidance and
darkness.

Ayah
30:

وَالْأَرْضَ بَعْدَ ذَٰلِكَ
دَحَاهَا

wal arddi ba'da dhalika dahaahaa

And thereafter - He made the Earth a smooth
surface.

Brother Nouman Ali Khan says about this
ayah (35 minutes [Nazi'at part B]);

The word;

Daha -
Dahwa - the egg of an Ostrich.

Ud-hiyyah - the place where
the ostrich lays its egg.

So some have said that because there
is an implication of Daha being something similar (like an ostrich's egg)
and Allah has used this word - it is possible that it has this implication
in it. And Allah knows best.

In the classical
sense;

Daha / yad-hu / dahwun - to smoothen and
spreaden.

So Allah is illustrating that after the sky is such a
magnificent creation - which shows extreme bright light from extreme
darkness - He also makes the Earth and how widely it is
spread.

This is also a reminder to the disbeliever because when he
sees the expanse of the Earth - he will remember the Day when he will be
on the flat plain land of Saahirah - on Judgment Day - waiting to be
judged by Allah.

Ayah
31:

أَخْرَجَ مِنْهَا مَاءَهَا
وَمَرْعَاهَا

aKhraja min ha Maa'aha wa mar'aaha

He drew out from it it's water and it's
pasture,

Maa' = water.

maR'aa -
[dharf makaan - location/place]. Ra' - pasture and grazing land where
produce for your animals and you is grown.

So Allah made the
earth wide and smooth and expansive so we could find water in it, and also
made areas where we could grow food for ourselves and our animals in
different locations and different times.

Ayah 32:

وَالْجِبَالَ
أَرْسَاهَا

wal jibaala aRsaahaa

And He
drew out the mountains

iRsaa - arsaa - to put an
anchor down in a large ship.

So Allah is saying that He put the
mountains down like an anchor is thrown - firmly in the ground. So they
are firmly there and cannot easily be moved from there
location.

Irsaa also means to Peg/pegging.

This word
will come on again later in this surah [ayah (7942].

Ayah 33:

مَتَاعًا لَّكُمْ
وَلِأَنْعَامِكُمْ

Mataa'an-lakum wa li
an'aamikum

Provisions [useage] for you and your
cattle.

Mataa' - provisions to use. In ancient arabic
- this word was used for the brush/cloth you use to wash your dishes. It
is not enjoyable - but it is useage which we need to move on ahead in
life.
Allah is telling us that these things of the world are for
our use, to get to the next life.

Similar
words:
Tamattu' - use and enjoy.

The real problem of
the one who is attached to this world is that he is attached to the things
of this world when they are not fully worth enjoying. They are just a use
for us to fulfill our purpose of obedience to Allah, then the true
enjoyment (Tamattu') is in the next world.

Ayah 34:

فَإِذَا جَاءَتِ
الطَّامَّةُ الْكُبْرَىٰ

fa idha
jaa'ati-Ttaamatu-l-Kubraa

Then when the Grand Complete
Calamity comes.

Fa = Then
Idhaa -
When [future tense],
Jaa'a - grand Arrival
comes.

similar word; 'Ataa - come (something lesser in
heaviness which 'comes' [in comparison to Jaa' which refers to something
'Grand coming').

Ttaama - Ttam - for something to be
completely full.

Ttam al bi'r - when someone fills up a well
with dirt so it becomes full.

Ttaama - calamity which is so
overwhelming and full from every side that there is no escape from
it.

When that arrives..

Ayah 35:

يَوْمَ يَتَذَكَّرُ
الْإِنسَانُ مَا سَعَىٰ

yawma yatadhakkar ul-Insanu maa
sa'aa

Then - on that day - man will fully remember
what he paced for [in this life].

yawma - (this is
placed at the beginning of the ayah - signifying Exclusively [ikhtisas] on
this Day)

yaTadhakkar ul-Insan - Man will fully/thoroughly
remember (unlike ayah 18 where iDgham is used [to show a partial
meaning by shortening a word], in this ayah - a full complete word is used
to show completeness - thorough remembrance)..

maa Sa'aa - what
he paced (i.e. what he used to pace for in this life).
[this is the
similar word used for Pharoah in ayah 22 of this surah when he was pacing
to plot against Moses.]

We also see that the insults of the
disbelievers are because of them wanting to pace to evil and shameful
sins. And they will fully remember their evil pacings on that
Day.

Ayah 36:

وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ

wa burrizatil
jaheemu li man yaraa
And Hell (Jaheem) will be pulled out
for the one to see.

Barraza - Tabreez - pull
something out of of somewhere and place it infront of
you.

Jaheem - Jahama - the stare of a beast when it is about
to attack it's prey.
Similarly a fire which is so intense that
it looks as if it is staring at you fiercely and is about to jump on
you.

The disbeliever skeptics would say they won't believe in
hell till they see it. So now they will on Judgment Day - but it will be
too late then to turn back.

So hell is staring at them with
hungry eyes (Jaheem). And they are staring at it
(yaRa).

Ayah
37:

فَأَمَّا مَن طَغَىٰ
fa ammaa
man tagha

Then as for the one who (still)
rebelled.

Tagha - rebelled. This was the reason why
Prophet Moses was sent to Pharoah, because 'surely he rebelled [tagha]'
(ayah 19 of this surah).

man = whoever. This word is used to
imply that whoever rebels against Allah, then he will see hell and enter
it.

Ayah 38:

وَآثَرَ الْحَيَاةَ الدُّنْيَا

wa aathara al hayaat
ad-dunya

And gave preference (aathara) to worldly
life.

hayaat = life.

Dunya - the closer
[aDna] / inferior [dunYa] world.

So this person never rejected
the next life. Rather, he gave more preference to this worldly life over
the next life, that was his rebellion.

Ayah
39:

فَإِنَّ الْجَحِيمَ هِيَ
الْمَأْوَىٰ

fa innal jaheema hiyya al ma'waa
Then the Jaheem will be his Ma'waa.

al Ma'waa -
Eewaa - a place to seek refuge from danger.

How can an
intense blazing fire will be a refuge from danger?

Allah is being
sarcastic in response to the disbelievers sarcasm (mentioned in ayah 12 of
this surah).

Ayah
40:

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ
وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ

wa ammaa man khaafa maqaama
rabbihee wa nahann-nafsa 'an-il hawaa

As for the one
who feared (Khaaf/khawf) standing before their Lord.

Moses
was saying to pharoah that I will lead you with knowledge to fear
(khashiyah/takhsha) of Allah who is greater than you. (mentioned in ayah
19 of this surah.)

Khaafa - feared to stand
(maQaam) infront of his Lord.

maQaam [Dharf zamaan and makaan -
fear - of time and location].

And as a consequence - he fought
the Nafs - from vain/pathetic/empty desires.

Hawaa -
vain/empty/pathetic desires which may be so strong on the moment, but when
the feeling vanishes - it is nothing.

Allah did not
say;
Naha NafsaHU - (he) prevented HIS Nafs (self).

Rather, He
said; Naha AL Nafs - (he) prevented THE Nafs.

So Allah is
telling us that this Nafs is in us, but when it calls us to evil - it is
our enemy commanding us to do evil. It is not even associated with us,
rather it is a force we are fighting with against evil vain
desires.

Ayah 41:

فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

Fa-inna aljannata
hiya alma/wa

Then the Paradise is his finding refuge
(Ma'waa).

This surah is not about belief and disbelief of
the next life, rather it is about preference of this world over the next.
- that is criticized.

Ayah
42:

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ
مُرْسَاهَا

yas-aloonaka 'an as-saa'ati ayyaana
mursaaha

They ask you about the hour - when it is
going to be pegged.

Now the disbelievers are being sarcastic
- since many in that time did not believe the universe would end. So they
would wonder when all these events would occur when the Earth is destroyed
etc.

So they are saying - when will all this firmly take place. The
same word is being used (to ayah 32 of this surah) for the mountains being
firmly anchored/pegged.

Allah quotes the disbelievers when they are
saying sarcastically - When will this Day be firmly pegged
[Mursa/irsa]/anchored/take place?

Ayah
43:

فِيمَ أَنتَ مِن
ذِكْرَاهَا

feema anta min dhikraaha

In
what capacity are you to be speaking about it?

From the
previous ayah - Allah answers the disbelievers;

The Messenger's
duty is only to convey the message of this Day's coming, and he does not
have knowledge of it's date, nor does he need to know. He just needs to
warn of it's coming and it's events.

Ayah 44:

إِلَىٰ
رَبِّكَ مُنتَهَاهَا

ilaa rabbika muntahaha

Only to your Lord will the final and complete knowledge of it
return.

The 'only' is placed there because Rabbika is
placed at the beginning of the ayah = exclusivity for Him
(ikhtisas).

muNtaha - Intiha - the Conclusion of
something.

Only to your Rabb/Lord is the full knowledge of the
full beginning of the Akhirah/afterlife, and the conclusion of that
Ending.

Ayah 45:

إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا

Innamaa anta
mindhiru man yakhshahaa

You are nothing more than a
Warner for the one who fears.

(this ayah is a response
to the disbelievers question in ayah 42 of this surah).

A
recurring Theme in this surah is about the reminder
benefitting the one who has Khashya/fear of something greater than ones
self (i.e. That might be Allah, Judgment Day, Hell
etc.)

Ayah 46:

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً
أَوْ ضُحَاهَا

ka annahum yawma yarawnahaa lam yalbathoo
il-laa 'ashiyyatan aw duhahaa

The Day on which they
will see it (the Judgment Day or hell) - they will remember this world and
they will say we did not stay in this worldly life except for (the
world's) Ashiyy or Duha.

Ashiyy - when the sun sets
till Maghrib time (when it begins to get dark.)

Duha - the
late morning till the midnoon/early afternoon).

That's how much
they will remember this worldly life in comparison to the length of
Judgment Day. Just a small evening time, or late morning till
noon.
What a regret - for preferring such a short life over the
hereafter. We ask Allah to make us the people of Paradise,
ameen.

The beginning of this surahs'
connection to it's end:

In the beginning of the surah -
Allah spoke about Judgment Day. (ayah 6 onwards).

In the end - the
Judgment Day is again mentioned. (ayah 34 onwards)

To sandwich all
the discussion into one main - the Theme of Judgment Day and its main
importance.

قولوا "لا إله إلا الله" تفلحوا

Say there is no god but Allah,
and you will
be successful

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