Surah An-Nazi'at Ayat 01 to 09 Daily Qur'an & Hadith (01 Oct 2026)
Quran Forum
السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
Al-Quran القرأن
English Translation of Al-Quran
[79] Surah An-Nazi'at [Those Who Pull Out]
Ayat 1. By those (angels) who pull out (the souls of the disbelievers and the wicked) with great violence; Ayat 2. By those (angels) who gently take out (the souls of the believers);
Ayat 3. And by those that swim along (i.e. angels or planets in their orbits, etc.). Ayat 4. And by those that press forward as in a race (i.e. the angels or stars or the horses, etc.).
Ayat 5. And by those angels who arrange to do the Commands of their Lord, (so verily, you disbelievers will be called to account).
Ayat 6. On the Day (when the first blowing of the Trumpet is blown), the earth and the mountains will shake violently (and everybody will die),
Ayat 7. The second blowing of the Trumpet follows it (and everybody will be raised up),
Ayat 8. (Some) hearts that Day will shake with fear and anxiety. Ayat 9. Their eyes cast down.
Tafseer of Surah An-Nazi'at Ayat 1. By the (angels) who tear out (the souls of the wicked) with violence; The beginning of this Surah may be compared with the beginning of S. 77. A translator's task in such passages is extremely difficult. He has to contend, again and again, with verities of a realm beyond man's normal range of experience expressed in elliptical language and he has to render them in another language with words of precision intelligible to readers. It is therefore necessary for him to put in part of the Commentary in the Translation in such cases. The evidence of five things is here invoked in verses 1-5, in order to lead to the conclusion in verse 6 and those following. Or, if we treat verses 3-5 as three stages of the same thing, there are three things to be considered in five stages. What are they? And what is the conclusion? There is much difference of opinion among the Commentators as to the five things or beings mentioned in these verses. I follow the general opinion in my interpretation, which is that angels are referred to as the agency which in their dealings with mankind show clearly Allah's Justice, Power, and Mercy, which again point to the Judgement to come, as a certainty which none can evade. The first point, referred to in this verse, is that the souls of the wicked are loath to part with their material body at death, but there will not count: their souls will be wrenched out into another world. Who will then deny Resurrection and Judgement? 2. By those who gently draw out (the souls of the blessed); The second point is that in contrast with the wicked, the souls of the blessed will be drawn out gently to their new life. They will be ready for it. In fact death for them will be a release from the grosser incidents of bodily sense. To them the approach of Judgement will be welcome. 3. And by those who glide along (on errands of mercy), At all times are errands of mercy and blessings and errands of justice, which the angels are prompt to execute by order of Allah. There are three features of this, thus giving the third, fourth, and fifth points. (3) Their movement is compared to that of gliding or swimming (Subhan). In 21:33 this verb is applied to the motion of the celestial bodies: they all "swim along, each in its rounded course". Cf. Shakespeare, Merchant of Venice : "There's not an orb which thou behold, But in his motion life and angel sings, still quiring to the young-eyed cherubim". (4) In hurrying on their errands angels press forth as in a race. (5) And thus, they promptly execute the orders of their Lord (Cf. 35:1). 4. Then press forward as in a race, 5. Then arrange to do (the Commands of their Lord), 6. One Day everything that can be in commotion will be in violent commotion, The evidence of the wonderful working of the spiritual world having been invoked in the first five verses, the conclusion is now drawn and stated. It is certain that one great Day (to be taken in a spiritual sense as the Day of Account), the whole world as we now see it in our life will be in violent revolution. It will be like an earthquake destroying all landmarks. But that will affect only things subject to change: they will suffer violent convulsions as a preliminary to their disappearance. But Allah and His divine order will not change: his "Face" abided forever, full of Majesty, Bounty, and Honour (55:27). 7. Followed by oft-repeated (Commotions): The Commotion will be repeated again and again in the transitory world, to make way for the new world that will then come into being. 8. Hearts that Day will be in agitation; All hearts will be in agitation: those of the blessed ones to see the beginning of the fulfilment of their Lord's Promise; those of the Rejecters of Allah for fear of His just Judgement. 9. Cast down will be (their owners´) eyes. Similarly all eyes will be cast down: those of the blessed ones to see the beginning of the fulfilment of the Rejecters of Allah, in utter humiliation, sorrow, and shame, for their arrogance and insolence in their probationary life.
Hadith الحدیث
English Translation of Hadith
Hazrat Abu Said Al-Khudri (May Allah be pleased with him) reported: Messenger of Allah ﷺ [SAWW](PBUH) said, "When a dead body is placed on a bier and men carry it on their shoulders, if the deceased was pious, it (the corpse) will say: `Take me in haste'; but if he was not, it will say (to its bearers): `Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely died".
[Al-Bukhari, Book 02, Chapter 23, Hadith # 400]
Lesson: as mentioned above in Surah An-Nazi'at Ayat 1. By those (angels) who pull out (the souls of the disbelievers and the wicked) with great violence" The speech of the dead is a matter of the realm of the Unseen (or Al-Ghaib) which is mentioned in this Hadith. A deceased person will certainly say what has been disclosed here. A Muslim must have absolute faith in it. Almighty Allah is certainly capable of endowing the power of speech on a deceased person as he does speak with the angels (Munkar and Nakir) when they come to the dead in the grave and question him. This Hadith is intended to induce people to virtues so that after death, one has not to say: "Woe to me! Where are you taking me?". One should spend the life in such a manner that after death when he is taken to the graveyard for burial, he should be in a position to say: "Hasten to take me to my grave so that I can enjoy Divine blessings there".
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