فَأَرَىٰهُ ٱلْءَايَةَ ٱلْكُبْرَىٰ Arab-Latin Fa arāhul-āyatal-kubrāArtinya Lalu Musa memperlihatkan kepadanya mukjizat yang besar. An-Nazi'at 19 ✵ An-Nazi'at 21 »Mau dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarangTafsir Berharga Terkait Dengan Surat An-Nazi’at Ayat 20 Paragraf di atas merupakan Surat An-Nazi’at Ayat 20 dengan text arab, latin dan terjemah artinya. Ada beraneka tafsir berharga dari ayat ini. Tersedia beraneka penjelasan dari para mufassirun terhadap makna surat An-Nazi’at ayat 20, di antaranya seperti di bawah ini📚 Tafsir Al-Muyassar / Kementerian Agama Saudi Arabia20-22. Musa memperlihatkan mukjizat besar kepada fir’aun,yaitu tongkat dan tangan yang bercahaya. Tetapi fir’aun mendustakan nabi Allah Musa alaihi salam,dan durhaka kepada tuhannya, Kemudian dia berpaling dari iman,dan berusaha keras dalam menentang nabi Musa alaihi salam.📚 Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh, di bawah pengawasan Syaikh Dr. Shalih bin Abdullah bin Humaid Imam Masjidil Haram20. Musa -'alaihissalām- pun memperlihatkan kepadanya mukjizat agung yang menunjukkan bahwa dia adalah utusan dari Rabbnya, yaitu tangan dan tongkat.📚 Tafsir Al-Madinah Al-Munawwarah / Markaz Ta'dzhim al-Qur'an di bawah pengawasan Syaikh Prof. Dr. Imad Zuhair Hafidz, professor fakultas al-Qur'an Universitas Islam Madinah20-25. Kemudian Nabi Musa menunjukkan kepada Fir’aun mukjizat besar dari tongkat dan tangannya yang menjadi bukti kebenaran risalahnya. Namun Fir’aun mendustakannya dan menentang perintah Allah, kemudian dia berpaling dari keimanan dan melanjutkan kerusakan yang dia buat. Dia mengumpulkan kaum dan pengikutnya dengan menyeru mereka dengan angkuh “Aku adalah tuhan kalian yang maha tinggi.” Maka Allah membalasnya di dunia dengan menenggelamkannya, dan di akhirat dia akan diazab dengan dibakar api dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 Zubdatut Tafsir Min Fathil Qadir / Syaikh Dr. Muhammad Sulaiman Al Asyqar, mudarris tafsir Universitas Islam Madinah20. فَأَرَىٰهُ الْءَايَةَ الْكُبْرَىٰ Lalu Musa memperlihatkan kepadanya mukjizat yang besar Terdapat pendapat mengatakan yakni mukjizat dari tongkatnya. Dan pendapat lain mengatakan yakni dari tangannya.📚 Tafsir Al-Wajiz / Syaikh Prof. Dr. Wahbah az-Zuhaili, pakar fiqih dan tafsir negeri Suriah20–21. Lalu Musa pergi kepada Fir’aun dan menunjukkan mukjizat yang besar untuk membuktikan kebenaran kenabiannya. Namun Fir’an tidak mempercayainya, dan melawan perintah Allah📚 Tafsir Ash-Shaghir / Fayiz bin Sayyaf As-Sariih, dimuraja’ah oleh Syaikh Prof. Dr. Abdullah bin Abdul Aziz al-Awaji, professor tafsir Univ Islam MadinahLalu dia memperlihatkan kepadamu mukjizat yang besar} tanda yang agung berupa tongkat dan tangan yang putih bersinarMau dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 Tafsir as-Sa'di / Syaikh Abdurrahman bin Nashir as-Sa'di, pakar tafsir abad 14 HAyat 15-25 Allah berfirman kepada Nabinya Muhammad, “tatkala Rabbnya memanggilnya di lembah suci, yaitu lembah Thuwa,” yakni tempat dimana Allah berbicara dengan Musa dan memberi karunia risalah pada beliau, “ Pergilah kamu kepada Fir’aun, sesungguhnya dia telah melampaui batas,” yakni, meski ia melampaui batas, berbuat syirik dan durhaka, berkatalah padanya dengan lemah lembut, semoga ia ingat atau takut. Dan katakanlah kepada firaun, Adakah keinginan bagimu untuk membersihkan diri dari kesesatan’,” apalah pada dirimu terdapat sifat terpuji dan indah yang diperebutkan oleh orang orang berakal? Yaitu dengan menyucikan dirimu dengan dari kotoran kufur dan tindakan yang melampaui batas menuju keimanan dan amal baik. “ Dan kamu akan kupimpin ke jalan Rabbmu,” yakni aku tunjukkan padaNya dan aku jelaskan faktor faktor keridhaanNya padamu dan juga faktor faktor kemurkaanNya, “ Agar supaya kamu takut” kepada Allah bila kau mengetahui jalan yang lurus. Fir’aun enggan atas seruan Musa. “ Lalu Musa memperlihatkan kepadanya mukjizat yang besar.” yaitu jenis tanda-tanda kebesaran yang agung yang tidak menafikan mukjizat mukjizat lain yang beragam. “Maka Musa menjatuhkan tongkatnya, lalu seketika itu juga tongkat itu menjadi ular yang sebenarnya. Dan ia mengeluarkan tangannya, maka seketika itu juga tangan menjadi putih bercahaya kelihatan oleh orang orang yang melihatanya.” Al-A’raf 107-108. “Tetapi Fir’aun mendustakan” kebenaran “dan mendurhakai” perintah. “Kemudian dia berpaling seraya berusaha menantang Musa,” yaitu berusaha melawan kebenaran dan memeranginya. “Maka ia mengumpulkan pembesar pembesarnya,” yakni dari tentaranya, “lalu berseru memanggil kaumnya seraya berkata, Akulah Rabbmu yang paling tinggi. “Kaumnya tunduk pada Fir’aun dan mengakui kebatilan Musa. Ketika Fir’aun meremehkan Musa, “maka Allah mengazabnya dengan azab di akhirat dan azab di dunia,” yakni, Allah menjadikan hukuman terhadapnya sebagai petunjuk dan peringatan keras, serta untuk menjelaskan azab dunia akhirat.📚 Tafsir Juz 'Amma / Syaikh Prof. Dr. Shalih bin Fauzan al-Fauzan, anggota Lajnah Daaimah Komite Fatwa Majelis Ulama KSAMusa kemudian memperlihatkan mukjizat Allah yang ada pada dirinya kepada Fir'aun yang ia tidak akan bisa mengingkarinya, Musa melemparkan tongkat yang biasa ia pakai untuk bersandar, dia melemarkanya ke hadapan Fir'aun dan tongkat itu tiba-tiba berubah wujud menjadi seekor Ular besar yang merayap dengan cepatnya, perhatikanlah bagaimana tongkat itu yang tadinya adalah benda padat seketika menjadi hewan yang lentur, Allah berkata tentang kejadian ini { فَأَلْقَىٰ عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ } Maka Musa menjatuhkan tongkat-nya, lalu seketika itu juga tongkat itu menjadi ular yang sebenarnya. [ Al-A'raf 108 ] itulah mukjizat yang pertama, kemudian { وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ } Dan ia Musa mengeluarkan tangannya, maka ketika itu juga tangan itu menjadi putih bercahaya kelihatan oleh orang-orang yang melihatnya. [ Al-A'raf 108 ]. Yakni ketika Musa memasukkan tangannya dan kemudian mengeluarkannya kembali, seketika muncullah cahaya dari tangan Nabi Musa yang terangnya bagaikan cahaya matahari yang menyinari bumi ,📚 Tafsir Juz 'Amma / Syaikh Muhammad bin Shalih al-Utsaimin, ulama besar abad 14 HDi sinilah Allah berfirman فَأَرَاهُ الْآيَةَ الْكُبْرَى “Lalu Musa memperlihatkan kepadanya mukjizat yang besar.” Yakni Musa memperlihatkan tanda yang besar kepada Fir’aun. Tanda apakah ini? Tanda tersebut adalah sebuah tongkat dari sebatang kayu dari pohon sebagaimana sudah ma’ruf, yang apabila Musa letakkan di tanah maka kayu itu akan menjadi seekor ular yang berjalan, kemudian jika diambil maka wujudnya akan kembali menjadi kayu. Ini adalah diantara tanda-tanda kekuasaan Allah bahwa suatu benda mati yang diletakkan di tanah maka ia menjadi ular yang berjalan kemudia apabila diambil dari tanah maka akan kembali ke wujudnya semula, seperti layaknya tongkat biasa. Allah utus Musa dengan tanda kuasa-Nya tersebut, juga beliau diberi tanda kekuasaan-Nya dengan tangan bila dimasukkan ke dalam sakunya lalu dikeluarkan maka akan keluar dengan cahaya putih tanpa nampak kecacatan sedikitpun, putih bersih bukan karena penyakit namun itu adalah putih tanda kekuasaan Allah. Allah Azza Wa Jalla utus beliau dengan membawa tongkat dan tangan yang putih, karena beliau berada di masa yang mana ilmu sihir sedang menyebar luas, maka Allah utus dengan sesuatu yang dapat mengalahkan para ahli sihir yang berusa menentang Musa alaihissholaatu wassalaam. Para ulama mengatakan Pada masa Nabi Isa shallallaahu alaihi wa sallam berkembang pesat ilmu kedokteran, maka Isa datang dengan sesuatu yang tidak mampu dilakukan oleh para dokter, yaitu tidaklah ia mengusap orang yang cacat pasti dia akan sembuh, jika didatangkan orang yang cacat permanen lalu diusaplah dengan tangannya maka orang itu akan sembuh seketika dengan izin Allah, dia dapat menyembuhkan buta dan berpenyakit kusta padahal kusta tidak ada obatnya namun ia bisa menyembuhkannya dengan izin dari Allah Azza Wa Jalla. Dia menyembuhkan seorang buta yang dilahirkan tanpa mata, lebih hebat dari itu beliau dapat membangkitkan orang-orang mati dari kubur. Itu semua tidak mungkin dilampaui oleh seorang dokter pun. Oleh kerenanya tanda kuasa Allah pada masa nabi Isa sangat cocok dengan keadaan orang-orang masa itu. Para ulama mengatakan Adapun Rasulullah shallallahu alaihi wa sallam beliau telah datang di tengah bangsa Arab mereka berbangga bangga dengan kafasihan bahasa arab, mereka memandang bahwa kefasihan itu adalah kedudukan tertinggi seseorang. Maka datanglah Muhammad shallallaahu alaihi wa sallam denga AL-Quran ini yang tidak dapat ditandingi oleh para pakar sastra bahasa arab pujangga arab. Mereka tidak mampu mendatangkan yang serupa dengannya. Allah Ta’ala berfirman قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا “Katakanlah "Sesungguhnya jika manusia dan jin berkumpul untuk membuat yang serupa Al Qur'an ini, niscaya mereka tidak akan dapat membuat yang serupa dengan dia, sekalipun sebagian mereka menjadi pembantu bagi sebagian yang lain”QS. Al-Isra 88 maknanya andaikata setiap mereka saling membantu maka mereka tetap tidak akan mampu mendatangkan yang semisal dengan al-Quran. Maka kita katakan Sesungguhnya Musa alaihishalaatu wa salaam, menunjukkan kepada Fir’aun tanda yang besar, namun itu semua tidak bermanfaat وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ “Tidaklah bermanfaat tanda kekuasaan Allah dan rasul-rasul yang memberi peringatan bagi orang-orang yang tidak beriman”QS. Yunus 101 , إِنَّمَا تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَنَ بِالْغَيْبِ “Sesungguhnya kamu hanya memberi peringatan kepada orang-orang yang mau mengikuti peringatan dan yang takut kepada Tuhan Yang Maha Pemurah walaupun dia tidak melihat-Nya. ”QS. Yasin 11 Orang-orang yang tidak memiliki kesiapan untuk menerima hidayah maka mereka tidak akan mendapatkan hidayah meskipun didatangkan semua tanda kuasa Allah wal’iyaadzu dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 An-Nafahat Al-Makkiyah / Syaikh Muhammad bin Shalih asy-SyawiSurat An-Nazi’at ayat 20 Kemudian setelah selesai pertemuan antara Musa dan Fir’aun dan telah selesai Musa melaksanakan apa yang diperintahkan dari Rabb-nya, maka Fir’aun meminta agar ditunjukkan mukjizat yang dibawa dalam dakwah Musa kepada Fir’aun. Maka Fir’aun melihat tanda-tanda dari mukjizat Musa yaitu dilemparkannya tongkat Musa yang berubah menjadi ular berbisa dan kedua tangan yang berubah menjadi cahaya putih.📚 Hidayatul Insan bi Tafsiril Qur'an / Ustadz Marwan Hadidi bin Musa, tangan yang bercahaya atau tongkat yang berubah menjadi ular.📚 Tafsir Ringkas Kementrian Agama RI / Surat An-Nazi’at Ayat 20Fir'aun marah mendengar ajakan nabi musa dan memintanya memperlihatkan bukti kerasulannya. Nabi musa lalu memperlihatkan kepadanya mukjizat yang besar, yaitu tongkat yang berubah menjadi ular dan tangan yang bercahaya. 21. Fir'aun semakin marah karena merasa terhina dan harga dirinya terusik oleh kedatangan nabi musa. Bukan beriman, tetapi dia justru mendustakan nabi musa dan mendurhakai-Nya dan menuduh beliau sebagai pesihir dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarangDemikian beragam penjabaran dari berbagai mufassir terkait kandungan dan arti surat An-Nazi’at ayat 20 arab-latin dan artinya, moga-moga menambah kebaikan untuk kita bersama. Dukung syi'ar kami dengan memberi hyperlink ke halaman ini atau ke halaman depan Link Cukup Sering Dikunjungi Baca ratusan materi yang cukup sering dikunjungi, seperti surat/ayat Al-Ashr 2, Al-Anbiya, Ali Imran 185, Al-Mukminun 1-11, An-Nur 31, Az-Zalzalah 7. Termasuk Al-Ankabut 45, Al-Isra 24, Al-Baqarah 165, An-Nur, An-Nisa 1, Al-Ahzab 59. Al-Ashr 2Al-AnbiyaAli Imran 185Al-Mukminun 1-11An-Nur 31Az-Zalzalah 7Al-Ankabut 45Al-Isra 24Al-Baqarah 165An-NurAn-Nisa 1Al-Ahzab 59 Pencarian ... Dapatkan amal jariyah dengan berbagi ilmu bermanfaat. 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مَتَـٰعًالَّكُمْ وَلِأَنْعَـٰمِكُمْ. 27. Are you more difficult to create or is the heaven that He constructed 28. He raised its hei- ght, and has perfected it. 29. Its night He covers and He brings out its forenoon. 30. And after that He spread the earth, 31. And brought forth therefrom its water and its pasture.It is derived from the word wan-nazi`at with which the Surah the object for which an oath has been sworn by beings having five qualities has not been mentioned; but the theme that follows by itself leads to the conclusion that the oath has been sworn to affirm that the Resurrection is a certainty, which must come to pass, when all dead men shall be resurrected. Nor is there any mention as to what are the beings possessed of the qualities. However, a large number of the Companions and their immediate successors and most of the commentators have expressed the opinion that they are the angels. Hadrat `Abdullah bin Mas`ud, Hadrat `Abdullah bin `Abbas, Masruq, Sa`id bin Jubair, Abu salih Abud-Duha and Suddi; say that "those who pluck out from the depths and those who draw out gently" imply the angels, who wrench out the soul of man at death from the very depths of his body, from its every fiber. "Those who glide about swiftly", according to Hadrat Ibn Mas`ud, Mujahid, Sa`id bin Jubair and Abu Salih, also imply the angels, who hurry about swiftly in execution of Divine Commands as though they were gliding through space. The same meaning of "those who hasten out as in a race" has been taken by Hadrat `Ali, Mujahid, Masruq, Abu Salih and Hasan Bari, and hastening out implies that each one of them hurries on his errand as soon as he receives the first indication of Divine Will. "Those who conduct the affairs" also imply the angels as has been reported from Hadrat `Ali, Mujahid, 'Ata' Abu -Salih, Hasan Bari;, Qatadah, Rabi` bin Anas and Suddi. In other words, these are the workers of the Kingdom of the Universe, who are conducting all the affairs of the world in accordance with Allah's Command and Will. Though this meaning of these verses has not been reported in any authentic Hadith from the Holy Prophet, while this meaning has been given by some major Companions and their immediate successors and pupils, one is led to form the view that they must have obtained this knowledge from the Holy Prophet the question arises On what basis has the oath been sworn by these angels for the occurrence of the Resurrection and life after death when they themselves are as imperceptible as the thing for the occurrence of which they have been presented as an evidence and as an argument. In our opinion the reason is and Allah has the best knowledge that the Arabs were not deniers of the existence of the angels. They themselves admitted that at the death the soul was taken out by the angels; they also believed that the angels moved at tremendous speeds; they could reach any place between the earth and the heavens instantly and promptly execute any errand that was entrusted to them. They also acknowledged that the angels are subordinate to Divine Will and they conduct the affairs of the universe strictly and precisely in accordance with Divine Will; they are not independent and masters of their will. They regarded them as daughters of Allah out of ignorance and worshiped them as deities, but they did not believe that they possessed the real authority as well. Therefore, the basis of the reasoning from the above mentioned attributes for the occurrence of the Resurrection and life after death is that the angels who took the soul by the order of God, could also restore the soul by the order of the same God; and the angels who conducted the affairs of the universe by the order of God could also upset this universe by the order of the same God whenever . He so ordered them and could also bring about a new world order. They would not show any negligence or delay in the execution of His Command. 2The first jolt implies the jolt which will destroy the earth and everything on it, and the second jolt at which all dead men will rise up from death and from their graves. This same state has been described in Surah Az-Zumar, thus "And when the Trumpet shall be blown on that Day, all those who are in the heavens and the earth shall fall down dead except those whom Allah may allow to live. Then the Trumpet shall be blown again and they will all stand up, looking around." v. 683"Some hearts", because, according to the Qur'an, only the disbelievers, the wicked people and the hypocrites will be terror-stricken on the Resurrection Day, the righteous believers will remain secure from this tenor. About them in Surah Al-Anbiya' it has been said "The time of great fright will not trouble them at all; the angels will rush. forth to receive them, saying `This is the very Day which you were promised'." v. 103 4That is, when they were told that they would surely be raised back to life after death, they started mocking it, saying to one another, "Well, if we have really to be restored to our former state of life, then we would certainly be doomed. "5That is, "They are mocking it as an impossibility, whereas it is not at all a difficult task for Allah for the performance of which He may have to make lengthy preparations. For it only a single shout or cry is enough at which your dust of ash will gather together from wherever it lay, and you will suddenly find yourself alive on the back of the earth. Thinking this return to be a return to loss, you may try to escape from it however hard you may, but it will inevitably take place; it cannot be averted by your denial, escape or mockery."6As the denial of the Resurrection and Hereafter by the disbelievers of Makkah and their mockery of it was not, in fact, rejection of a philosophy but belying Allah's Messengers, and the tricks that they were employing against the Holy Prophet upon whom be Allah's peace were not against an ordinary man but were meant to frustrate the mission of Allah's Messenger, the story of the Prophet Moses and the Pharaoh is being related before giving additional arguments for the occurrence of the Hereafter so that they are warned of the consequences of fighting with the Messenger and resisting the God Who sent him. 7According to general opinion among the commentators "the sacred . valley of 'Tuwa" means "the sacred valley which was named Tuwa". But, besides this, two other meanings of it also have been given1 "The valley that was blessed and made sacred twice" . for it was first made sacred when Allah spoke to Moses in it for the first time, and it was blessed and made sacred for the second time when the Prophet Moses led the children of Israel out of Egypt and brought them into it; and2 "called out to him in the sacred valley in the night," and this is according to the meaning of tuwa in the Arabic idiom. 8Here, one should understand a few things well1 The dialogue that took place between the Prophet Moses and Allah Almighty at the time of appointing him to the office of Prophethood has been related at some places briefly and at others in full detail in the Qur'an as the occasion demanded. Here; brevity was the need; therefore, only a resume has been given. Fuller details are found in Ta Ha 9-48, Ash-Shua`ra' 10-17, An Naml 7-12, AI-Qasas 29-35.2 The rebellion of the Pharaoh referred to here relates to his transgressing the bounds of service and rebelling both against the Creator and against His creatures. As for his rebellion against the Creator, it is being mentioned a little below when he gathered his people together and prolaimed "I am your lord, the supreme." As against the creatures his rebellion was that he had divided his subjects into classes; he treated the weak classes tyrannically and had reduced his entire nation to slavery as has been mentioned in Al-Qasas 4 and Az-Zukhruf 54.3 The instruction given to Moses was "Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear." Ta Ha 44. One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in Ta Ha 49-52, Ash-Shua`ra' 23-28, and Al-Qasas 37. These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an.4 The Prophet Moses had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel who in fact were a Muslim people should be taken out of his slavery and from Egypt. This thing becomes plain from these verses too, for there is no mention whatever in these of the deliverance of the children of Israel, but the Prophet Moses has been commanded to present the message of the Truth before Pharaoh, and this is confirmed by those verses also in which the Prophet Moses has preached Islam as well as demanded freedom of the children of Israel, see Al-A`raf 104-105, Ta Ha 47-52, Ash-Shua ara' 16-17, 23-28. For further explanation, see 74 of Yunus.5 Here, "to adopt purity" means to adopt purity of belief, morals and deeds, or, in other words, to accept Islam. Ibn Zaid says "Wherever in the Qur'an the word tazakka purity has been use, it implies acceptance of Islam." As an example of this he has cited the following three verses "And this is the reward of him who adopts purity", accepts Islam; "and what would make you know that he might adopt purity", becomes a Muslim `Abasa3; "And you would not be responsible if he did not adapt purity", did not become a Muslim `Abasa 7. Ibn Jarir.6 "That I may guide you to your Lord so that you may have fear of Him" means "When you recognize your Lord and come to know that you are His slave, and not a free man, you will inevitably have fear of Him in your heart, for fear of God is the thing on which depends the right attitude of man in the world. Without the knowledge and fear of God no purity of the self can be possible."9"The great Sign" the turning of the staff into a serpent, as has been mentioned at several places in the Qur'an. Obviously there could be no greater sign than that a lifeless staff should turn into a living serpent right in front of the eyes of the people, that it should devour the artificial serpents produced by the magicians out of their staffs and cords, and when the Prophet Moses should pick it up, it should become a walking stick again. This was proof that it was Allah, Lord of the worlds, Who had sent Moses as a Prophet. 10According to the details given at other places in the Qur'an, he summoned skillful magicians from all over Egypt and made them produce serpents out of sticks and cords in front of the assembled people so that they were convinced that Moses peace be upon him was not a Prophet but a magician, and that the miracle worked by him of turning a staff into a serpent, could also be worked by other magicians. But this device of his recoiled upon himself and the defeated magicians themselves admitted that what Moses peace be on him had displayed was no magic but a miracle. 11This proclamation of Pharaoh has been mentioned at several places in the Qur'an. On one occasion he said to the Prophet Moses "If you took another one as a deity beside me, I would cast you in the prison." Ash-Shua`ra' 29. On another occasion he had addressed his courtiers, saying "O chiefs, I do not know of any other god of yours than myself. Al-Qasas. 38. By this Pharaoh did not mean, nor could he ever mean, that he himself was the creator of the universe and he had made the world, nor that he denied the existence of Allah and claimed to be lord of the universe, nor that he regarded only himself as a deity of the people in the religious sense. In the Qur'an itself there is a clear testimony that as regards religion he himself worshiped other gods. Once his courtiers said to him "Will you leave Moses and his people free to spread chaos in the land, and let them discard you and your deities?" Al A`raf 127. And in the Qur'an itself this saying of the Pharaoh also has been cited "Had Moses been sent by Allah, why were not bracelets of gold sent down to him, or a company of angels as attendants?" AzZukhruf 53. Thus, in fact, he called himself a god and supreme deity not in the religious but in the political sense. What he meant was that he possessed the sovereign rights no one beside him had the right to rule in his kingdom and there was no superior power whose orders could be enforced in the land. For further explanation. see 85 of Al-A`raf, 21 of Ta Ha, 24, 26 of Ash Shua'ra', E-N.'s 52, 53 of Al-Qasas 49 of Az-Zukhruf. 12"...who fears" who fears the consequences of denying God's Messenger, which the Pharaoh experienced in the arguments are being given for the possibility of Resurrection and life after death and their being the very demand and requirement of wisdom. 14Here, creation implies the recreation of men, and the heaven the entire firmament which contains countless stars and planets, and innumerable solar systems and galaxies. means to say "You think that your resurrection after death is something extremely improbable and you express wonder saying `How is it possible that when our very bones will have decayed and become rotten the scattered particles of our bodies will be reassembled and made living once again?' But have you ever also considered whether the great universe is harder to create or your own re-creation in the form in which you were created in the first instance? The God Who created you in the first instance cannot be powerless to create you once again." This same argument for life after death has been given at several places in the Qur'an. For example, in Surah Ya Sin it has been said "Is not He Who created the heavens and the earth able to create the like of them again? Why not, when He is the skillful Creator." v. 81 And in Surah Al-Mu'min it was said "Surely the creation of the heavens and the earth is a greater task than the creation of man, but most people do not know. v. 57 15The night and the day have been attributed to the heaven, for the night falls when the sun of the heavens sets and the day dawns when it rises. The word "cover" has been used for the night in the sense that after the sun has set the darkness of the night so spreads over the earth as though it has covered it from above by a curtain. 16"After that He spread out the earth" does not mean that Allah created the earth after the creation of the heavens, but it is a style of expression just like our saying after making mention of something "Then this is noteworthy." The object is not to express the sequence of occurrence between the two things but to draw attention from the first to the second thing although both may exist together. Several instances of this style are found in the Qur'an, in Surah Al-Qalam it is said "He is oppressive, and after that, ignoble by birth." This does not mean that first he became oppressive and then he turned ignoble by birth, but it means "He is oppressive, and above all, ignoble by birth." Likewise, in Surah Al-Balad it is said "Should free a slave...then be of those who believe." This also does not mean that first he should act righteously and then believe. but that along with doing righteous deeds he should also be characterized by belief. Here, one should also understand that at some places in the Qur'an the creation of the earth has been mentioned first and then the creation of the heavens, as in Al-Baqarah 29, and at others the creation of the heavens has been mentioned first and then of the earth, as in these verses. There is, in fact, no contradiction in this. At no place the object is to tell what was created first and what afterwards, but wherever the context requires that the excellences of the power of Allah be made prominent, the heavens have been mentioned first and then the earth, and where the context requires that the people be made to appreciate and acknowledge the blessings that they are benefiting by on the earth, the mention of the earth has been made before that of the heavens. For further explanation, see 13,14 of Ha Mim As-Sajdah. 17"Pasture" here does not only imply pasture and fodder for the animals but all kinds of herbal produce suitable for consumption both by man and by animal. An example of the use of rat'. which is generally used in Arabic for the grazing animals, is found in Surah Yusuf 12, signifying that this word is sometimes used for man also. The brothers of Joseph said to their father "Send Joseph with us tomorrow that he may freely graze and enjoy sport. " Here, the word grace rat` for the child has been used in the meaning that he may move about freely in the jungle and pluck and eat fruit. 18In these verses arguments have been given for the Resurrection and life after death from two aspects first, that it is not at all difficult to establish these for the power of that God Who has made this vast and huge universe with such wonderful balance and this earth with such provisions. Second, that the pointers to the perfect wisdom of Allah which are clearly visible in the universe and the earth, point out that nothing is happening here purposelessly. The balance that exists between countless of the stars and planets and galaxies in the heavens testifies that all this has not happened haphazardly but there is a well thought-out plan working behind it. The regular alternation of the night and day is an evidence that this system has been established with supreme wisdom and knowledge for making the earth a home and place of settlement. On this very earth are found regions where the alternation of the night and day takes place within 24 hours and also those regions where there are longer days and longer nights. A very large part of the earth's population lives in the first kind of the regions. Then as the days and nights go on becoming longer and longer, life goes on becoming harder and harder and population thinner and thinner. So much so that the regions where there are six-month-long days and six-month-long nights, are not at all fit for human settlement. Arranging both these types of the land on this very earth Allah has provided the evidence that this regular order of the alternation of night and day has not come about accidentally but has been brought about with great wisdom precisely in accordance with a scheme to make the earth a place fit for human settlement. Likewise, spreading out the earth so that it becomes a fit place to live in, providing in it that water which should be palatable for man and animal and a cause of growth for vegetation, setting in it mountains and creating all those things which may become a means of life for both man and animal- all these are a manifest sign that they are not chance happenings of the purposeless works of a care-free person but each one of these has been arranged purposefully by a Supreme, Wise Being. Now every sensible and intelligent man can consider for himself whether the necessity and occurrence of the Hereafter is the requirement of wisdom or its negation. The person who in spite of seeing all this says that there is no Hereafter, in fact, says that everything in the universe is happening wisely and purposefully, but only the creation of man on the earth as a being endowed with sense and power is meaningless and foolish. For there could be nothing more purposeless than delegating to man vast powers of appropriation in the earth and providing him an opportunity to do good as well as evil deeds but then failing to ever subject him to accountability. 19This implies the Resurrection for which the words at-Taammat alkubra have been used. Taammah by itself is a grievous calamity which afflicts everybody. Then it has been further qualified by the word kubra great, which shows that the mere word taammah is not enough to describe fully its intensity and severity. 20That is, "When man will see that the same Day of accountability of which he was being foretold in the world, has come, he will start remembering each one of his misdeeds done in the world even before his records are handed over to him. Some people experience this even in the world. if at some time they come across a dangerous situation suddenly when death seems to be staring them in the face, their whole life-film flashes across their mind's eye all at once. 21Here, in a few words, it has been told briefly what shall be the criterion of the final judgment in the Hereafter. One kind of the conduct of life in the world is that transgressing all bounds of service man should rebel against his God and should make up his mind that he would seek only the benefits and pleasures of this world in whatever way they could be sought and achieved. The other kind of conduct is that while man passes life in the world he should constantly keep in view the truth that ultimately one day he has to stand before his Lord, and should refrain from fulfilling the evil desires of the self only for the fear that if he earned an unlawful benefit in obedience to his self, or enjoyed an evil pleasure, what answer he would give to his Lord. The criterion of the judgment in the Hereafter will be which of the two kinds of conduct he adopted in the world. If he had adopted the first kind of conduct, his permanent abode would be Hell, and if he had adopted the second kind of conduct, his permanent home would be Paradise. 22The disbelievers of Makkah asked this question of the Holy Prophet over and over again. By this they did not mean to know the time and date of the coming of Resurrection but to mock it. For further explanation, see 35 of Surah Al-Mulk. 23This also we have explained in 36 of Surah Al-Mulk above. As for the words "you are only a Warner to him who fears it", they do not mean that it is not your duty to warn those who do not fear, but it means "Your warning will benefit only him who fears the coming of that Day."24This theme has occurred at several places in the Qur'an and been explained in the corresponding Notes. For it, see 53 of Yunus, 56 of Bani Isra'il, 80 of Ta Ha, 101 of Al-Mu'minun, 81, 82 of ArRum, 48 of Ya Sin. Besides, this theme has also occurred in Al-Ahqaf 35 but we have not explained it there for fear of repetition.
SurahAn-Naziat Ayat 1-14; Terjemahan dan Tafsir Al-Qur'an - Pecihitam.org. Surah An-Nazi'at - Wikipedia bahasa Indonesia, ensiklopedia bebas. Isi Kandungan Surat An Naziat dan An Naba' - Al Islam Kelas 6 SD | BerLIAN School - YouTube. Surat An Naziat Arab, Latin, Arti, Kandungan dan Tafsir | Dream.co.id
Surah An-Naziat Those Who Pull Out Chapter 79 Which was revealed in Makkah In the Name of Allah, the Most Gracious, the Most Merciful. {1. By those who pull out, drowning. 2. By those who free briskly. 3. And by the swimmers, swimming. 4. And by the racers, racing. by those who arrange affairs. 6. On the Day the Rajifah shakes, 7. Followed by the Radifah. 8. Hearts that Day will tremble. 9. Their vision humiliated. 10. They say “Shall we indeed be brought back from Al-Hafirah” 11. “Even after we are bones Nakhirah” say “It would in that case, be a return with loss!” 13. But it will be only a single Zajrah. 14. When behold, they are at As-Sahirah.} Swearing by Five Characteristics that the Day of Judgement will occur Ibn Masud, Ibn Abbas, Masruq, Said bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, “By those who pull out, drowning.” “These are the angels who remove the souls from the Children of Adam.” At-Tabari 24185 Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him his soul from him due to their briskness. This is the meaning of Allah’s statement, “By those who free briskly.” This has been mentioned by Ibn Abbas. At-Tabari 24178 In reference to Allah’s statement, “And by the swimmers, swimming.” Ibn Masud said, “They are the angels.” Ad-Durr Al-Manthur 8404 Similar statements have been reported from Ali, Mujahid, Said bin Jubayr, and Abu Salih. At-Tabari 24190 Concerning Allah’s statement, “And by the racers, racing.” It has been narrated from Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Al-Qurtubi 1993 Then Allah says, “And by those who arrange affairs.” Ali, Mujahid, Ata’, Abu Salih, Al-Hasan, Qatadah, Ar-Rabi bin Anas, and As-Suddi all said, “They are the angels.” At-Tabari 24190 Al-Hasan added, “They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic.” The Description of the Day of Judgement, the People, and what They will say Then Allah says, “On the Day the Rajifah shakes, followed by the Radifah.” Ibn Abbas said, “These are the two blasts of the Trumpet – the first and the second.” At-Tabari 24191 Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. At-Tabari 24191 It has been reported from Mujahid that he said, “In reference to the first, it is the statement of Allah, “On the Day the Rajifah shakes,” This is similar to Allah’s statement, “On the Day the earth and the mountains shake.” 7314 The second is Ar-Radifah, and it is like the Allah’s statement, “And the earth and mountains shall be removed from their places, and crushed with a single crushing.” 6914 At-Tabari 24192 Concerning Allah’s statement, “Hearts that Day will tremble.” Ibn Abbas said, “This means afraid.”At-Tabari 24193 Mujahid and Qatadah also said this. At-Tabari 24193 “Their vision humiliated.” meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, “They say “Shall we indeed be brought back from Al-Hafirah” meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah – which are the graves – as something farfetched. This has been said by Mujahid. At-Tabari 24195 They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, “Even after we are bones Nakhirah” It has also been recited “Nakhirah” Ibn Abbas, Mujahid and Qatadah, all said, “This means decayed.” At-Tabari 24195 Ibn Abbas said, “It is the bone when it has decayed and air enters into it.” Concerning their saying, “It would in that case be a return with loss.” 7912 Muhammad bin Kab said that the Quraysh said, “If Allah brings us back to life after we die, then surely we will be losers.” Al-Qurtubi 19198 Allah then says, “But it will be only a single Zajrah. When behold, they are at As-Sahirah.” meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, “On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while!” 1752 Allah has also said, “And our commandment is but one as the twinkling of an eye.” 5450 Allah also says, “And the matter of the Hour is not but as a twinkling of the eye, or even nearer.” 1677 Allah then says, “When behold, they are at As-Sahirah.” Ibn Abbas said, “As-Sahirah means the entire earth.” At-Tabari 24198 Said bin Jubayr, Qatadah and Abu Salih have all said this as well. Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, “As-Sahirah means the face of the earth.” At-Tabari 24198 Mujahid said, “They will be at its the earth’s lowest part, and they will be brought out to highest part.” Then he said, “As-Sahirah is a level place.” At-Tabari 24198 Ar-Rabi bin Anas said, “When behold, they are at As-Sahirah.” “Allah says, “On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible.” 1448 and He says, “And they ask you concerning the mountains say, “My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth will see therein nothing crooked or curved.” 20105-107 and Allah says, “And the Day We shall cause the mountains to pass away, and you will see the earth as a levelled plain.” 1847 and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth of this life. It will be an earth that no sin will be performed on it, nor will any blood be shed upon it.” {15. Has there come to you the story of Musa? 16. When his Lord called him in the holy valley of Tuwa, 17. Go to Firawn; verily, he has transgressed all bounds. 18. And say to him “Would you purify yourself?” 19. “And that I guide you to your Lord, so you should fear Him” 20. Then he showed him the great sign. 21. But he denied and disobeyed. 22. Then he turned back, striving. 23. So he gathered and called out, 24. Saying “I am your lord, most high.” 25. So Allah seized him with punishing example for the Hereafter and the first life. 26. In this is a lesson for whoever fears.} Mentioning the Story of Musa and that it is a Lesson for Those Who fear Allah informs His Messenger Muhammad about His Messenger Musa, peace be upon them both. He mentions that he sent Musa to Firawn and He aided him with miracles. Yet, even after this, Firawn continued in his disbelief and transgression until Allah seized him with a mighty and powerful punishment. Thus is the punishment of whoever opposes you Muhammad and rejects that which you have been sent with. This is why Allah says at the end of the story, “In this is a Lesson for whoever fears.” Allah begins by saying, “Has there come to you the story of Musa?” meaning, have you heard of his story “When his Lord called him” meaning, He called out speaking to him. “in the holy valley” meaning purified “Tuwa” According to what is correct, it is the name of a valley, as preceded in Surah Ta Ha. So, He said to him “Go to Firawn; verily, he has transgressed all bounds.” meaning, he has become haughty, rebellious and arrogant. “And say to him “Would you purify yourself?” meaning, say to him, “Will you respond to the path and way that will purify you” This means, will you submit accept Islam and be obedient’ “And that I guide to your Lord,” meaning, I will guide you to the worship of your Lord.’ “so that you fear” meaning, so that your heart will become humble, obedient, and submissive to Him after it was hard, evil, and far away from goodness.’ “Then he showed him the great sign.” This means that Musa showed him – along with this truthful call – a strong evidence and a clear proof of the truthfulness of what he had come up with from Allah. “But he denied and disobeyed.” meaning, he Firawn rejected the truth and opposed what Musa commanded him with of obedience. So what happened with him was that his heart disbelieved, and Musa his call could not internally or externally affect it. Along with this, his knowledge that what Musa had come to him with was the truth, did not necessitate his being a believer in it. This is because recognition is the knowledge of the heart, and faith is its action. And it faith is to comply with the truth and submit to it. Concerning Allah’s statement, “Then he turned back, striving.” meaning, in responding to the truth with falsehood. This was by his gathering the group of magicians in order to confront that which Musa had come up with of spectacular miracles. “So he gathered his people and called out” meaning, among his people. “Saying; I am your lord, most high.” Ibn Abbas and Mujahid both said, “This is the word which Firawn said after he said, “I have not known of any other god for you all other than me” for the past forty years.”’ Al-Qurtubi 19202 Allah then says, “So Allah seized him with a punishing example for the Hereafter and the first life.” meaning, Allah avenged Himself against him with a severe vengeance, and He made an example and admonition of him for those rebellious people in the world who are like him. “And on the Day of Resurrection, evil indeed is the gift gifted [ the curse in this world pursued by another curse in this world pursued by another curse in the Hereafter].” 1199 This is as Allah says, “And We made them leaders inviting to the Fire and on the Day of Resurrection, they will not be helped.” 2841 Allah said; “In this is a lesson for whoever fears.” {27. Are you more difficult to create or is the heaven that He constructed 28. He raised its height, and has perfected it. 29. Its night He covers and He brings out its forenoon. 30. And after that He spread the earth, 31. And brought forth therefrom its water and its pasture. 32. And the mountains He has fixed firmly, 33. As provision and benefit for you and your cattle.} Creating the Heavens and the Earth is more difficult than repeating Creation In refutation of the claim rejecting resurrection due to the renewal of creation after its original state, Allah says; “Are you” O people’ “more difficult to create or is the heaven…” meaning, rather the heaven is more difficult to create than you.’ As Allah said; “the creation of the heavens and the earth is greater than the creation of mankind” 4057 And His saying; “Is not the One Who created the heavens and the earth, capable of creating the similar to them. Yes, indeed! He is the Supreme Creator, the All-Knowing.” 3681 Then Allah says, “He constructed” He explains this by His statement, “He raised its height, and has perfected it.” meaning, He made it a lofty structure, vast in its space, with equal sides, and adorned with stars at night and in the darkness. Then Allah says, “Its night He covers and He brings out its forenoon.” meaning, He made its night dark and extremely black, and its day bright, luminous, shining and clear. Ibn Abbas said, “He did Aghtasha of its night means that He made it dark.” At-Tabari 24206 Mujahid, Ikrimah, Said bin Jubayr and a large group have said this as well. At-Tabari 24207 In reference to Allah’s statement, “And He brings out its forenoon.” meaning, He illuminated its day. Then Allah says, “And after that He spread the earth,” He explains this statement by the statement that follows it, “And brought forth therefrom its water and its pasture.” It already has been mentioned previously in Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn Abbas and others, and it was the explanation preferred by Ibn Jarir. At-Tabari 24208 In reference to the statement of Allah, “And the mountains He has fixed firmly,” meaning, He settled them, made them firm, and established them in their places. And He is the Most Wise, the All-Knowing. He is Most Kind to His creation, Most Merciful. Allah then says, “As provision and benefit for you and your cattle.” meaning, He spread out the earth, caused its springs to gush forth, brought forth its hidden benefits, caused its rivers to flow, and caused its vegetation, trees, and fruits to grow. He also made its mountains firm so that it the earth would be calmly settled with its dwellers, and He stabilized its dwelling places. All of this is a means of beneficial enjoyment for His creatures mankind providing them of what cattle they need, which they eat and ride upon. He has granted them these beneficial things for the period that they need them, in this worldly abode, until the end of time and the expiration of this life. {34. But when there comes the Greatest Catastrophe 35. The Day when man shall remember what he strove for. 36. And Hell shall be made apparent for whoever sees. 37. Then for him who transgressed 38. And preferred the life of this world, 39. Verily, his abode will be the Hell; 40. But as for him who feared standing before his Lord, and forbade himself from desire. 41. Verily, Paradise will be his abode. 42. They ask you about the Hour when will be its appointed time 43. What do you have to mention of it. 44. To your Lord it is limited. 45. You are only a warner for those who fear it, 46. The Day they see it it will be as if they had not tarried in this world except an `Ashiyyah afternoon or its Duha morning.} The Day of Judgement, its Pleasures and Hell, and that its Time is not known Allah says, “But when there comes the Great Catastrophe” This refers to the Day of Judgement. This has been said by Ibn Abbas. At-Tabari 24211 It has been called this because it will overcome every matter. It will be frightful and horrifying. As Allah says, “And the Hour will be more grievous and more bitter.” 5446 Then Allah says, “The Day when man shall remember what he strove for.” meaning, at that time the Son of Adam will reflect upon all of his deeds, both the good and the evil. This is as Allah says, “On the Day will man remember, but how will that remembrance avail him” 8923 Then Allah says, “And Hell shall be made apparent for whoever sees.” meaning, it will become apparent for the onlookers, so the people will see it with their own eyes. “Then for him who transgressed” meaning, who rebels and behaves arrogantly. “And preferred the life of this world,” meaning, he gives it precedence over the matters of his religion and his Hereafter. “Verily his abode will be the Hell” meaning, his final destination will be Hell, his food will be from the tree of Zaqqum, and his drink will be from Hamim. “But as for him who feared standing before his Lord and forbade himself from desire.” meaning, he fears the standing before Allah, he fears Allah’s judgement of him, he prevents his soul from following its desires, and he compels it to obey its Master. “Verily Paradise will be his abode.” meaning, his final abode, his destination, and his place of return will be the spacious Paradise. Then Allah says, “They ask you about the Hour – when will be its appointed time What do you have to mention of it. To your Lord it is limited.” meaning, its knowledge is not with you, nor with any creature. Rather the knowledge of it is with Allah. He is the One Who knows the exact time of its occurrence. “Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden. They ask you as if you have a good knowledge of it. Say “The knowledge thereof is with Allah.” 7187 Allah says here, “To your Lord it is limited.” Thus, when Jibril asked the Messenger of Allah, peace and blessings of Allah be upon him, about the time of the last Hour he said, “The one questioned about it knows no more than the questioner.” Fath Al-Bari 1140 Allah said, “You are only a warner for those who fear it,” meaning, I sent you to warn mankind and caution them to beware of the torment and punishment of Allah. So whoever fears Allah, fears standing before Him, and His threat, then he will follow you, and thus be successful and victorious. However, whoever denies you and opposes you, then he will only suffer loss and failure.’ Allah then says, “The Day they see it it will be as if they had not tarried in this world except an Ashiyyah afternoon or its Duha morning.” meaning, when they stand up from their graves to go to the place of Gathering, they will feel that the period of the worldy life was short, it will seem to them that it was only the afternoon of one day. Juwaybir reported from Ad-Dahhak from Ibn Abbas “The Day they see it it will be as if they had not tarried in this world except an Ashiyyah afternoon or its Duha morning.” “As for Ashiyyah, it is the time between noon until the setting of the sun. “Or its Duha morning” Ad-Durr Al-Manthur 8413 what is between sunrise and midday noon.” Qatadah said, “This refers to the time period of the worldly life in the eyes of the people when they see the Hereafter.” This is the end of the Tafsir of Surat An-Naziat. And to Allah belongs all praise and thanks. Tafsir Ibn Kathir Abridged Volume 10 Pages 339-354TheNoble Quran, Tafsir of Surah an-Nazi'at Ayah 1-14 The Day of Judgment Will Occur 79: 1 By those that pluck out vehemently, 79: 2 by those that take out briskly, 79: 3 by those that glide swiftly, 79: 4 by those that outstrip greatly, 79: 5 and by those that carry out the commands.Swearing by Five Characteristics that the Day of Judgement will occur Ibn Mas`ud, Ibn `Abbas, Masruq, Sa`id bin Jubayr, Abu Salih, Abu Ad-Duha and As-Suddi all said, ﴿وَالنَّـزِعَـتِ غَرْقاً ﴾ By those who pull out, drowning. "These are the angels who remove the souls from the Children of Adam.'' Among them are those whose souls are removed by the angels with difficulty, as if he is being drowned during its removal. There are those people whose souls the angels remove with ease, as if they were unraveling him his soul from him due to their briskness. This is the meaning of Allah's statement, ﴿وَالنَّـشِطَـتِ نَشْطاً ﴾ By those who free briskly. This has been mentioned by Ibn `Abbas. In reference to Allah's statement, ﴿وَالسَّـبِحَـتِ سَبْحاً ﴾ And by the swimmers, swimming. Ibn Mas`ud said, "They are the angels.'' Similar statements have been reported from `Ali, Mujahid, Sa`id bin Jubayr, and Abu Salih. Concerning Allah's statement, ﴿فَالسَّـبِقَـتِ سَبْقاً ﴾ And by the racers, racing. It has been narrated from `Ali, Masruq, Mujahid, Abu Salih, and Al-Hasan Al-Basri that this means the angels. Then Allah says, ﴿فَالْمُدَبِّرَتِ أَمْراً ﴾ And by those who arrange affairs. `Ali, Mujahid, `Ata', Abu Salih, Al-Hasan, Qatadah, Ar-Rabi` bin Anas, and As-Suddi all said, "They are the angels.'' Al-Hasan added, "They control the affairs from the heaven to the earth, meaning by the command of their Lord, the Mighty and Majestic.'' The Description of the Day of Judgement, the People, and what They will say Then Allah says, ﴿يَوْمَ تَرْجُفُ الرَّاجِفَةُ - تَتْبَعُهَا الرَّادِفَةُ ﴾ On the Day the Rajifah shakes, followed by the Radifah. Ibn `Abbas said, "These are the two blasts of the Trumpet - the first and the second.'' Mujahid, Al-Hasan, Qatadah, Ad-Dahhak and others have made similar statements. It has been reported from Mujahid that he said, "In reference to the first, it is the statement of Allah, ﴿يَوْمَ تَرْجُفُ الرَّاجِفَةُ ﴾ On the Day the Rajifah shakes, This is similar to Allah's statement, ﴿يَوْمَ تَرْجُفُ الاٌّرْضُ وَالْجِبَالُ﴾ On the Day the earth and the mountains shake. 7314 The second is Ar-Radifah, and it is like the Allah's statement, ﴿وَحُمِلَتِ الاٌّرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَحِدَةً ﴾ And the earth and mountains shall be removed from their places, and crushed with a single crushing. 6914'' Concerning Allah's statement, ﴿قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ ﴾ Hearts that Day will tremble. Ibn `Abbas said, "This means afraid.'' Mujahid and Qatadah also said this. ﴿أَبْصَـرُهَا خَـشِعَةٌ ﴾ Their vision humiliated. meaning, the eyes of the people. It means that the eyes will be lowly and disgraced from what they will witness of terrors. Allah then says, ﴿يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى الْحَـفِرَةِ ﴾ They say "Shall we indeed be brought back from Al-Hafirah'' meaning, the idolators of the Quraysh and whoever rejects the Hereafter as they did. They consider the occurrence of the resurrection after being placed in Al-Hafirah - which are the graves - as something farfetched. This has been said by Mujahid. They feel that this is something impossible after the destruction of their physical bodies and the disintegration of their bones and their decaying. Thus, Allah says, ﴿أَءِذَا كُنَّا عِظَـماً نَّخِرَةً ﴾ Even after we are bones Nakhirah It has also been recited نَاخِرَةً Nakhirah Ibn `Abbas, Mujahid and Qatadah, all said, "This means decayed.'' Ibn `Abbas said, "It is the bone when it has decayed and air enters into it.'' Concerning their saying, ﴿تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ﴾ It would in that case be a return with loss. 7912 Muhammad bin Ka`b said that the Quraysh said, "If Allah brings us back to life after we die, then surely we will be losers.'' Allah then says, ﴿فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ ﴾ But it will be only a single Zajrah. When behold, they are at As-Sahirah. meaning, this is a matter that is from Allah that will not occur twice, nor will there be any opportunity to affirm it or verify it. The people will be standing and looking. This will be when Allah commands the angel Israfil to blow into the Sur, which will be the blowing of the resurrection. At that time the first people and the last people will all be standing before their Lord looking. This is as Allah says, ﴿يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً ﴾ On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed but a little while! 1752 Allah has also said, ﴿وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ ﴾ And our commandment is but one as the twinkling of an eye. 5450 Allah also says, ﴿وَمَآ أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ﴾ And the matter of the Hour is not but as a twinkling of the eye, or even nearer. 1677 Allah then says, ﴿فَإِذَا هُم بِالسَّاهِرَةِ ﴾ When behold, they are at As-Sahirah. Ibn `Abbas said, "As-Sahirah means the entire earth.'' Sa`id bin Jubayr, Qatadah and Abu Salih have all said this as well. `Ikrimah, Al-Hasan, Ad-Dahhak, and Ibn Zayd have all said, "As-Sahirah means the face of the earth.'' Mujahid said, "They will be at its the earth's lowest part, and they will be brought out to highest part.'' Then he said, "As-Sahirah is a level place.'' Ar-Rabi` bin Anas said, ﴿فَإِذَا هُم بِالسَّاهِرَةِ ﴾ When behold, they are at As-Sahirah. "Allah says, ﴿يَوْمَ تُبَدَّلُ الاٌّرْضُ غَيْرَ الاٌّرْضِ وَالسَّمَـوَتُ وَبَرَزُواْ للَّهِ الْوَاحِدِ الْقَهَّارِ ﴾ On the Day when the earth will be changed to another earth and so will be the heavens, and they will appear before Allah, the One, the Irresistible. 1448 and He says, ﴿وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً ﴾ And they ask you concerning the mountains say, "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth will see therein nothing crooked or curved. 20105-107 and Allah says, ﴿" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً﴾ And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain. 1847 and the earth will be brought forth which will have mountains upon it, and it will not be considered from this earth of this life. It will be an earth that no sin will be performed on it, nor will any blood be shed upon it.'' . 439 274 243 177 307 457 200 40