Do we return to our initial state? This ayat indicate that the human being passing through whichever stage of sense and intelligence, knows quite well that the creation of the high skies, the limitless planets and numberless galaxies cannot be compared to the creation of the man. The one who have that power to create them then how he will be helpless to return them back to the life again?
Then it adds: he raised the roof of the sky and arranged it into a proportionate order.
ÑóÝóÚó ÓóãúßóåóÇ ÝóÓóæøóÇåóÇ (79:28)
Óóãúßó means height and elevation and it gives the meaning of roof too.
ÓóæøóÇåóÇ to make anything systematic and proportionate indicating towards the absolute system and order among the entire celestial bodies. If the word
Óóãúßó is roof, it is pointing towards the wonderful layer of air around the earth which is a secure and strong roof around the earth to protect it from the attack of the dispersing celestial stones and the destructive cosmic rays.
Some interpret sky as being the spherical layer around the earth. Possibly it is pointing towards the height of the sky and the extreme distance between the celestial bodies and us revealing safe and secure roof around the earth.
However this ayat is similar to the ayat 57 mentioned in Sura e Momin or Sura e Ghafir
Surat Ghāfir (The Believer) - ÓæÑÉ ÛÇÝÑ
áóÎóáúÞõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ÃóßúÈóÑõ ãöäú ÎóáúÞö ÇáäøóÇÓö æóáóßöäøó ÃóßúËóÑó ÇáäøóÇÓö áóÇ íóÚúáóãõæäó (40:57)
40:57
The creation of the heavens and earth is greater than the creation of mankind, but most of the people do not know.
Then mentioned one of the most magnanimous systems of the universe that is the order of the light and darkness and said: I made the nights gloomy dark and the days radiant bright.
æóÃóÛúØóÔó áóíúáóåóÇ æóÃóÎúÑóÌó ÖõÍóÇåóÇ (79:29)
Both of them (light and the darkness) have its extraordinary important role upon the human beings and the other creatures too, commonly the plants and the animals. The man cannot live without light, his entire prosperity, sustenance, daily bread, his movements and energy depends upon day light. And without the darkness his life is impossible which is without peace and tranquility.
ÃóÛúØóÔó means darkness.
æÖõÍíó means when the light of sun spreads on the sky and the earth.
Then from sky the subject turns towards the earth and said: After that stretched the earth.
æóÇáúÃóÑúÖó ÈóÚúÏó Ðóáößó ÏóÍóÇåóÇ
ÏóÍóÇ means to stretch
Any way the meaning of
áúÃóÑúÖó ÏóÍóæóÇ is that in the beginning the earth was submerged in the water due to the floods of rain. These waters gradually made their place in the cavities and pits of the earth. The dry lands merged their head out of the water and day by day became more extended till they got their final shape. (This happened after the creation of earth and the sky).
After the spread of the earth, life and living, the subject of water and the plant comes in between and said: The Supreme and everlasting God brings up water from the earth same as its pastures.
ÃóÎúÑóÌó ãöäúåóÇ ãóÇÁåóÇ æóãóÑúÚóÇåóÇ
This term indicates that water is absorbed and concealed in the diffusing layers of the earth then later flows and forms the streams, rivers, lakes and the seas.
ãóÑúÚóí is a name of the place that is pasture.
Though many factors could disturb the tranquility and calmness of the earth like the tremendous and perpetual floods, tidal on the earth crust by the effect of the gravitational force, sun and moon same way the earth quakes by the effects of the pressure of Lava underground which were calmed down by means of powerful mountain ranges that covered the entire expanse of the earth. Hence it is said: And the mountains which he built strong and firm.
æóÇáúÌöÈóÇáó ÃóÑúÓóÇåóÇ (79:32)
About the role of the mountains in the life of the human beings and the calmness and the peace of the earth is mentioned in the ayat 3 Sura e Ra’d.
Surat Ar-Ra`d (The Thunder) - ÓæÑÉ ÇáÑÚÏ
One who restrained himself from impure evil desires, and lusts
It said “when the event takes place every wicked and virtues person will reach to the consequence of their deeds.
ÝóÅöÐóÇ ÌóÇÁÊö ÇáØøóÇãøóÉõ ÇáúßõÈúÑóì (79:34)
ÇáØøóÇãøóÉõ means to fill or anything that reposed in the highest state. Hence the event which is full of difficulties is also called by that name. Here it points out towards the judgment day which is full of fearful devastations. It is defined as
ßõÈúÑóì to stress more upon its importance and its incomparable distinction.
Then it adds: about the great catastrophe which occurs and everybody will get awake from the sleep of ignorance. And the human being will begin to remember the struggles, efforts and deeds in the way of good or bad purposes.
íóæúãó íóÊóÐóßøóÑõ ÇáúÅöäÓóÇäõ ãóÇ ÓóÚóì (79:35)
But what benefit can give this remembrance to him?
If he pleads to return to the world and to compensate the past, his appeal will be refused by condemnation.
And if he repents and seeks excuse of his deeds it will be of no use as the doors of repentance will be closed.
Therefore there will be no ways to except the signs of regrets and feelings of sorrow, by the terms of 28 ayat in Sura e Furqan in noble Quran: he would bite both the hands.
Surat Al-Furqān (The Criterian) - ÓæÑÉ ÇáÝÑÞÇä
æóíóæúãó íóÚóÖøõ ÇáÙøóÇáöãõ Úóáóì íóÏóíúåö íóÞõæáõ íóÇ áóíúÊóäöí ÇÊøóÎóÐúÊõ ãóÚó ÇáÑøóÓõæáö ÓóÈöíáðÇ (25:27)
25:27
And the Day the wrongdoer will bite on his hands [in regret] he will say, "Oh, I wish I had taken with the Messenger a way.
íóÊóÐóßøóÑõ is a verb of continuation which proves the ceaseless deeds. It means on that day man incessantly remembers all his practices, all the curtains will get aside from the heart and soul of the man and all the hidden thing will get revealed.
Hence in the next ayat it adds: On that day the hell will be revealed to all.
æóÈõÑøöÒóÊö ÇáúÌóÍöíãõ áöãóä íóÑóì (79:36)
The hell exist even today according to the ayat 54 Sura e Ankabut
Surat Al-`Ankabūt (The Spider) - ÓæÑÉ ÇáÚäßÈæÊ
æóÅöäøó Ìóåóäøóãó áóãõÍöíØóÉñ ÈöÇáúßóÇÝöÑöíäó (29:54)
29:54
but, verily, hell is bound to encompass all who deny the truth –
From every direction the unbelievers are surrounded by hell but the veils of the worldly life prevents to observe it. However on that day which is the day of accession of everything, the hell will appear before everything and everybody.
The words
áöãóä íóÑóì is pointing towards that hell on that day will be so much evident that every spectator without any exception sights it. It will not be concealed from anybody, the virtues as well as evil people whose abode is hell.
May be this sentence is indicating about those who have vision on that day (they are not the blinds). As expressed in the 124 ayat of Sura e Taha
Surat Ţāhā (Ta-Ha) - ÓæÑÉ Øå
æóãóäú ÃóÚúÑóÖó Úóä ÐößúÑöí ÝóÅöäøó áóåõ ãóÚöíÔóÉð ÖóäßðÇ æóäóÍúÔõÑõåõ íóæúãó ÇáúÞöíóÇãóÉö ÃóÚúãóì (20:124)
20:124
But as for him who shall turn away from remembering Me - his shall be a life of narrow scope and on the Day of Resurrection We shall raise him up blind." -
Then the topic turned its attention towards the situation of the criminals and the unbelievers on the scene of the judgment day. And by a meaningful short sentence described their consequences and the cause of their torments: and the one who rebels.
ÝóÃóãøóÇ ãóä ØóÛóì (79:37)
And give priority to the worldly life upon everything.
æóÂËóÑó ÇáúÍóíóÇÉó ÇáÏøõäúíóÇ (79:38)
Certainly the hell is his abode and dwelling place.
ÝóÅöäøó ÇáúÌóÍöíãó åöíó ÇáúãóÃúæóì (79:39)
In the first sentence pointing towards the contamination of their belief as these rebels due to egoistic nature and egoism do not have the recognition of Sovereign Allah.
The one who knows the greatness of Allah, he confirms himself very weak and pity before the Most High and Sublime God and never steps out of the way of Honourer and Exalter God’’s servitude.
The rebellious nature causes the man to count temporary worldly enjoyments and its glitters most high and value them prior to everything.
In fact these two factors are the cause and its effects, the rebel and his contamination of the belief. They are the fountain head of the deterioration in practice and the preference of the baseless world upon everything. The result of these two factors is the burning flames of the hell.
Hazrat Ali alaihis salam in a narration said: One who rebels, will go astray. He gets involved in such practices that he does not have any reason for them and it creates egoism and admiration of one’s own self.
Then the ayat describes the excellence of the heavenly people, in two short and splendid meaningful terms and said: the one who fears the status of the All Knowledgeable and Wise God and stops himself from lusts and the desires.
æóÃóãøóÇ ãóäú ÎóÇÝó ãóÞóÇãó ÑóÈøöåö æóäóåóì ÇáäøóÝúÓó Úóäö Çáúåóæóì (79:40)
The heaven is his residence.
ÝóÅöäøó ÇáúÌóäøóÉó åöíó ÇáúãóÃúæóì (79:41)
Yea the first condition for reaching the heavenly abode is to fear God, the Protector and the Praiseworthy with the medium of insight, intuition and mental vision. By recognizing his status and fearing to oppose the commands of God, the true Originator, the next condition is in fact the result of the first condition and the fruit of the tree of his fear, controlling and dominating upon the wishes, lusts and the desires which detains him getting rebellious. The desires and the lusts are the fountainhead of all the adversaries. Wishes and desires are the worst idols that happened to be the object of worship (in the worldly life).
Even the tools of Satan for dominating over the man are the lusts and the desires. If this inner Satan (passions & desires) are not similar to outer Satan the man does not open the door of his heart before him to enter and fail him, as the noble Quran said in ayat 42 Sura e hijr: Al-Hijr [15:42]
Åöäøó ÚöÈóÇÏöí áóíúÓó áóßó Úóáóíúåöãú ÓõáúØóÇäñ ÅöáÇøó ãóäö ÇÊøóÈóÚóßó ãöäó ÇáúÛóÇæöíäó
15:42
Allah addressing the Satan said: "Certainly, you shall have no authority over my slaves, except those who follow you, they are the people who are Ghawin (Mushrikun and those who go astray, criminals, polytheists, and evil-doers, etc.).
1 What is the status of the Provider Allah?
In the ayat under the discussion it is said: the one who fears the status of the Provider God. It is not said in it: The one who feared the Almighty God.
What is the meaning of the status here?
There are so many definitions here.
1 The human being on the judgment day stands before the Sovereign God to give the accounts. Therefore the term
ãóÞóÇãó ÑóÈøöåö means
ÑóÈøöåö ÚöäÏó ãóÞóÇãó means the standing of man before the Majestic and Creator God.
2 It means the knowledge of the Protector God towards the entire humanity as defined in the ayat 33 Sura e Ra’d
Surat Ar-Ra`d (The Thunder) - ÓæÑÉ ÇáÑÚÏ
ÃóÝóãóäú åõæó ÞóÂÆöãñ Úóáóì ßõáøö äóÝúÓò ÈöãóÇ ßóÓóÈóÊú
13:33
Then is He who is a maintainer of every soul, [knowing] what it has earned,
Does the one who is stood upon the head of everybody and watching their deeds is equal to the one who does not have such a quality?
In an another narration of imam Sadiq alaihis salam for the description of this ayat who said: The person who always pays attention and knows that God, the Knowledgeable and the Withholder is watching and hearing him, what is he telling, knowing, whatever good and evil he is performing. This kind of concentration prevents him from the vicious acts. He is the one who is fearful from the status of the Dominant God which detains him from every kind of lust and desire.
It proves that the status of granting justice, according to his holy nature does not create fear but the man’s awe is from his accuracy in justice (without any partiality)
2 The connection of rebel and the love of worldly life
In fact the above concise ayat portrayed in a beautiful and meritorious way the doctrine of the prosperity and non prosperity. The non prosperity and failure of man is in his rebellious deeds and the love of the worldly life. His prosperity is laid in fearing the God and leaving aside the desires and lusts. It is the extract of the total education of the entire prophets and the saints, the entire admonition and lesson is gathered only this moral and nothing else.
In a narration from amir mominan Ali alaihis salam we read: The most ghastly and horrifying thing which I fear about you are the two things: running after the carnal desires and passions, and going in pursuit of fulfilling the limitless, towering wishes and ambitions which cause the man to forget the resurrection day.
Worshipping of passion spreads a cover over the wisdom of the man and beautifies his evil deeds in his vision. And the sense of recognition and realization of the facts is snatched away from him which is the major bounty of the Benificient Allah to the man that made him superior to the animals. This is same guidance which prophet hazrat Yaqub alaihis salam with an illuminated conscious, expressed to his offensive and disgracing sons: In the ayat 18 of Sura e Yusuf
Surat Yūsuf (Joseph) - ÓæÑÉ íæÓÝ
Èóáú ÓóæøóáóÊú áóßõãú ÃóäÝõÓõßõãú ÃóãúÑðÇ
12:18
But your souls have enticed you to do something.
Hazrat imam Baqir alaihis salam said: The heaven is concealed in between the difficulties, patience, toleration and perseverance. The one who observes composer and persists in misfortunes (leaving lusts and passions) without irritation and complains in the worldly life, that person will enter heaven. The hell is bounded between the layers of illegal pleasures, the one who gives himself freedom in the disobedience and satisfy the rebellious passions, he will enter the fire of hell.
Hazrat imam Sadiq alaihis salam said: Do not leave yourself free with the passions and lusts, as to follow the passions is to kill the inner self of the man. As the lusts and the passions are the causes of the death of inner self. Giving liberation to one self for satisfying the passions and the desires is the cause of all pains and ceasing oneself from the longings, lusts and the desiring attachments is the medicine of that pain.
Not only is the tormenting and miserable hell born by the human being’s worshipping the lusts and passions but the burning hells in the world like insecurities, wars, bloodsheds, disputes and hatreds are man’s creation.
3 Only the two groups
The above ayaat defined only about two groups, the rebels who love the worldly life and the pious and god fearing people. The eternal dwelling place of the first group, rebels is the hell and the enduring and everlasting residence of the second group is presented as the heaven.
Though a third group too exists there, they are believers who practically have some shortcomings and polluted deeds. These people may be forgiven by the divine kindness and accomplished heavenly abode, or they may not be forgiven or maybe they will enter hell but their residence is not hell, the above ayat did not speak about them (the third group of people).
The Mighty God Knows the date of judgment day
Following the definitions of the resurrection day and the consequences of the virtues and evil deeds of the people which are mentioned in the previous ayaat of Sura e Naziat, these ayaat chased the constant question of the polytheists and the deniers and said:
íóÓúÃóáõæäóßó Úóäö ÇáÓøóÇÚóÉö ÃóíøóÇäó ãõÑúÓóÇåóÇ (79:42)
In their reply the noble Quran made clear that nobody is well informed by the moment of the advent of judgment day and no one will be able to know it, addressing the prophet it said: why you need to know about its arrival.
Ýöíãó ÃóäÊó ãöä ÐößúÑóÇåóÇ (79:43)
That means even the date of the occurrence of resurrection day is hidden even from you, leave aside the others. This is the prescience and the knowledge of foresight which specifically belongs to Allah only and there is not a single person who had a way into it.
Many a times we interpreted about the matters which are concealed from others that is the judgment day. As the effects of upbringing the people without concealment of that day is impossible. Hence in case when it is revealed, if the period (of judgment day) is far, everybody will began to ignore it and if the time of its advent is close and near then the people will avoid evils by force not by their own choice and liberty. Both of them are devoid of the education and values of civility.
In these interpretations possibly, there may be a message for the prophet such as: You had been sending on the prophetic mission to impart people about the onset of the resurrection day but to reveal about the moment and hour of that day.
Else that: your advent indicates that the judgment day is close. As in a narration from prophet Muhammad sallallaho alaihi va ala alehi it is quoted: He showed his both fingers bringing together and said: My advent and the arrival of judgment day is like those two fingers.
Then it adds: The utmost destination of the Judgment day is towards your Lord.
Åöáóì ÑóÈøößó ãõäÊóåóÇåóÇ (79:44)
The Originator and Reproducer God knows only that when the resurrection will be going to happen. No Body else is well acquainted about it. And it is quite use less to struggle and search to get aware about the time and the day of occurrence of the doomsday.
This is the same matter which is mentioned in the ayat 34 Sura e Luqman
Surat Luqmān (Luqman) - ÓæÑÉ áÞãÇä
Åöäøó Çááøóåó ÚöäÏóåõ Úöáúãõ ÇáÓøóÇÚóÉö
31:34
Indeed, Allah [alone] has knowledge of the Hour.
Surat Al-'A`rāf (The Heights) - ÓæÑÉ ÇáÃÚÑÇÝ
Þõáú ÅöäøóãóÇ ÚöáúãõåóÇ ÚöäÏó ÑóÈøöí
7:187
Say, "Its knowledge is only with my Lord.
Then to explain more it is said: Your mission is only prophecy, to warn them who fear it.
ÅöäøóãóÇ ÃóäÊó ãõäÐöÑõ ãóä íóÎúÔóÇåóÇ (79:45)
Your duty is only to forewarn them and give admonition but to determine the time of its occurrence is beyond your enlightenment and intelligence.
It is noteworthy that this forewarns is particularly for them who have fear of that day. And it is similar to that subject which is mentioned in ayat 2 of Sura e Baqara:
Surat Al-Baqarah (The Cow) - ÓæÑÉ ÇáÈÞÑÉ
Ðóáößó ÇáúßöÊóÇÈõ áÇó ÑóíúÈó Ýöíåö åõÏðì áøöáúãõÊøóÞöíäó (2:2)
2:2
This is the Book about which there is no doubt, a guidance for those conscious of Allah.
It is indicating towards the fact that until one does not have the truth seeking spirit, be righteous and feel dutiful before the Eternal and Self Subsisting God he will not go towards the divine books, never thinks about judgment day and never pay any heed to the warnings, advices and admonitions of any prophet and saint.
Finally in the last ayat of Sura e Naziyat it describes this event for the occurrence of the Doomsday that there is no duration of long period and said: The day when they observe the arrival of that hour, they feel that their stay in this world was only span of an evening or the length of a morning.
ßóÃóäøóåõãú íóæúãó íóÑóæúäóåóÇ áóãú íóáúÈóËõæÇ ÅöáøóÇ ÚóÔöíøóÉð Ãóæú ÖõÍóÇåóÇ (79:46)
The age is so much short passing in such a speed and the intermediate and transitional span after death till the doomsday ÈÑÒÎ is passing in such a high speed that at the appearance of the judgment day they will think that all these durations were not more than some hours.
This fact is basically right that the life of this world is extremely short, fast flying and transient. Compared to the resurrection day, the duration of the world is just like a moment.
ÚóÔöíøóÉð means afternoon ÖõÍóåóی means the time when the sun rises and its rays disperse on the earth.
In some of the ayat it is mentioned that on the Day of Judgment the culprits discuss about the span of their stay in the world or the intermediate and transitional period after death. Some of them describe to others that you have halted for ten nights in the transitional period, the passage from one state or stage to another stage after death as declared in the ayat 103 of Sura e Taha
Surat Ţāhā (Ta-Ha) - ÓæÑÉ Øå
íóÊóÎóÇÝóÊõæäó Èóíúäóåõãú Åöä áøóÈöËúÊõãú ÅöáøóÇ ÚóÔúÑðÇ (20:103)
20:103
In whispers will they speak to each other (saying): "You stayed not longer than ten (days)."
But those who think well than this, they say: You stayed only for a lapse of day in the transitional period after death ÈÑÒÎ as told in the ayat 55 of Sura e Rum.
Surat Ar-Rūm (The Romans) - ÓæÑÉ ÇáÑæã
æóíóæúãó ÊóÞõæãõ ÇáÓøóÇÚóÉõ íõÞúÓöãõ ÇáúãõÌúÑöãõæäó ãóÇ áóÈöËõæÇ ÛóíúÑó ÓóÇÚóÉò ßóÐóáößó ßóÇäõæÇ íõÄúÝóßõæäó (30:55)
[Day of judgment] [Time]
30:55
And the Day when that Hour appears, the Mujrimun (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour, thus were they ever deceived and mislead [away from the truth (i.e they used to tell lies and take false oaths, and turn away from the truth) in this life of the world)].
They want to compare the period of the judgment day with the span of worldly life, that fact shakes the human being and awaken him from the sleep of ignorance.
The virtues of reading Sura e Naziath
In a hadees from prophet Muhammad sallallaho alaihi va ala alehi ,it is mentioned: One who reads Sura of Naziath the duration of his stay and accounts of his deeds on the judgment day will be equivalent to the period of the time prayed for the namaz of a single day and he enters the heaven after that.
Imam Sadiq alaihis salam said: One who recites Sura of Naziath, he will die satiated from this world. And the Benevolent God brings him on the ground of resurrection, satiated and enters him in the heaven satiated. He is satiated from the boundless kindness of the Generous and True God.
Certainly the content of Sura of Naziath, its ayaat, shakes the spirit of a man who is in the state of sleep and brings his attention towards his duties and inculcates them into his consciousness. He will receive such rewards when he fulfils and performs them, it does not depends upon getting contented by reading the words of this Sura only.
O God, The Source of Peace, bless all of us peace, tranquility on that extravagant day and in this world and in the transitional period after death ÈÑÒÎ.
O God, The Great and the Mighty Protector, nobody can escape from the hardships of the dooms day except by your sacred mercy and kindness.
O God, The All Aware and The Guardian of the human beings, bring us among those who fear your status and prevent themselves from desires and lusts and create an abode in the eternal and high heaven
