Surah An-Naziat (النازعات) is a Meccan surah of the Quran with 46 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 2 min readHe indicated the truth of his statement by showing him {الآية}, namely the great sign, which was the transformation of his staff into a snake, or all of his miracles. {فكذب} means that upon seeing this, he caused disbelief in something that normally necessitates affirmation upon seeing it. {وعصى} means that he caused disobedience, which is great rebellion and arrogance in refusing to comply with what he was called to, combined with denial after the proof of the truth had been established and the matter had been confirmed. Since persisting in denial by one who has seen and known the truth, especially if he is a great and obstinate person, is a serious matter, He referred to it using a term that implies leniency, while also indicating the reality of leniency, saying: {ثم أدبر}, meaning Pharaoh turned away in great apostasy after the respite and gentleness, persisting in the utmost tyranny after severe calamities and prolonged tribulations, being in a state of {يسعى}, working with the utmost effort of one who is hastening to the extreme in abolishing the divine matter due to his lack of intellect and corrupt opinion, and refusing to accept the truth. {فحشر} means that as a result of his turning away and hastening, he gathered the magicians, both willingly and unwillingly, and also added his soldiers to them. {فنادى} means that he called out in the gatherings, {فقال} means that his herald, who is undoubtedly speaking on his behalf, said:
He created for him {whatever he strives for}, meaning all his deeds, both good and evil, because He sees them in the scroll of his actions. The notification of His remembrance serves as a warning about the danger that occurs on that day, for no one exerts effort in remembering Him except one who is in need of it, and that is the reckoning and recording in the scroll of his actions. Since He alluded to the reckoning, He then mentioned what follows, saying: {And it appears}, meaning it becomes manifest in a tremendous manner, with the verb form indicating the passive voice, because the mighty is absolute in its manifestation, not in its being from a spring, while indicating ease and simplicity, as it is in the manner of the speech of the Powerful. {The Hellfire}, meaning the fire whose heat and flames have intensified, {for whoever sees}, meaning any being, for there is no barrier between anyone and seeing it, but the one who is saved will not turn his gaze towards it, so he will not see it, just as the Almighty said: {They will not hear its whisper} [{Al-Anbiya: 102}]. Since the response to 'if' as mentioned earlier is omitted, and its implied meaning is that people are divided into two groups: one for the Hellfire and one for Paradise, the Almighty said, explaining and elaborating about it: {As for whoever transgresses}, meaning whoever exceeds the limit in aggression and does not fear the station of his Lord. In the Qamus, it is said: 'Transgressed' means to exceed the limit and rise, and 'transgressed' means to become extreme in disbelief and indulge in sins and oppression, and 'water' means to rise.
The worldly life is more present to him than the afterlife, which is absent, so he is like an animal, having no awareness of anything except the present particulars. He becomes engrossed in all worldly deeds and turns away from preparing for the afterlife through worship and self-refinement, thus failing to restrain himself from desires. Since man is held accountable for what he has acquired, the reason for these actions is stated to affirm their denial of it: {For the Hellfire} - that is, the intense fire of great multitude, which will be the abode for whoever enters it - {is the refuge}, meaning there is no other refuge. This is the opinion of the Basrans, who hold that the pronoun is omitted, while the Kufans believe that 'al' is a substitute for the pronoun, as stated by Abu Hayyan. After mentioning the rebellious one, the pious one is mentioned, saying: {And as for him who fears} - since that fear is related to the thing itself because of its greatness, it is more significant than merely mentioning the fear of that thing, so it says: {the standing before his Lord} - that is, his standing before the One who has done good to him, when he remembers His goodness, and thus does not rebel; how then when he remembers His majesty and punishment? Alternatively, it refers to the place where he stands before Him, and the time. If he fears that standing, what do you think about the fear of the One before whom he stands? This is only done by one who has affirmed the afterlife. After mentioning fear, it mentions what is affected by it, without making it a cause for it, to convey that each is a separator in its own right, even if it is separated from the other.
A severe tremor, so they rose and witnessed those horrors, and they knew what terrors they would face. They shortened the duration of their stay before that, for whoever enjoys something wishes for it to last, and they enjoyed that, even though it was the most bitter thing for them to encounter. However, the end of it will return to its beginning on the Day of Resurrection. The joints of its sections are connected by the souls that reproach its consequences, and it is connected to what comes after it in terms of fear and remembrance. Oh, how good is its connection! So, glorified is He who made it a series of interconnected sections and themes, and revealed it as a garden with well-ordered approaches and references. And Allah, glorified and exalted, is the One who grants success to what is right, and to Him is the return and the refuge.
Read the full surah text
وَٱلنَّـٰزِعَـٰتِ غَرْقًۭا ﴿١﴾
By those [angels] who extract with violence
وَٱلنَّـٰشِطَـٰتِ نَشْطًۭا ﴿٢﴾
And [by] those who remove with ease
وَٱلسَّـٰبِحَـٰتِ سَبْحًۭا ﴿٣﴾
And [by] those who glide [as if] swimming
فَٱلسَّـٰبِقَـٰتِ سَبْقًۭا ﴿٤﴾
And those who race each other in a race
فَٱلْمُدَبِّرَٰتِ أَمْرًۭا ﴿٥﴾
And those who arrange [each] matter,
يَوْمَ تَرْجُفُ ٱلرَّاجِفَةُ ﴿٦﴾
On the Day the blast [of the Horn] will convulse [creation],
تَتْبَعُهَا ٱلرَّادِفَةُ ﴿٧﴾
There will follow it the subsequent [one].
قُلُوبٌۭ يَوْمَئِذٍۢ وَاجِفَةٌ ﴿٨﴾
Hearts, that Day, will tremble,
أَبْصَـٰرُهَا خَـٰشِعَةٌۭ ﴿٩﴾
Their eyes humbled.
يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى ٱلْحَافِرَةِ ﴿١٠﴾
They are [presently] saying, "Will we indeed be returned to [our] former state [of life]?
أَءِذَا كُنَّا عِظَـٰمًۭا نَّخِرَةًۭ ﴿١١﴾
Even if we should be decayed bones?
قَالُوا۟ تِلْكَ إِذًۭا كَرَّةٌ خَاسِرَةٌۭ ﴿١٢﴾
They say, "That, then, would be a losing return."
فَإِنَّمَا هِىَ زَجْرَةٌۭ وَٰحِدَةٌۭ ﴿١٣﴾
Indeed, it will be but one shout,
فَإِذَا هُم بِٱلسَّاهِرَةِ ﴿١٤﴾
And suddenly they will be [alert] upon the earth's surface.
هَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ ﴿١٥﴾
Has there reached you the story of Moses? -
إِذْ نَادَىٰهُ رَبُّهُۥ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى ﴿١٦﴾
When his Lord called to him in the sacred valley of Tuwa,
ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ ﴿١٧﴾
"Go to Pharaoh. Indeed, he has transgressed.
فَقُلْ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ ﴿١٨﴾
And say to him, 'Would you [be willing to] purify yourself
وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ ﴿١٩﴾
And let me guide you to your Lord so you would fear [Him]?'"
فَأَرَىٰهُ ٱلْـَٔايَةَ ٱلْكُبْرَىٰ ﴿٢٠﴾
And he showed him the greatest sign,
فَكَذَّبَ وَعَصَىٰ ﴿٢١﴾
But Pharaoh denied and disobeyed.
ثُمَّ أَدْبَرَ يَسْعَىٰ ﴿٢٢﴾
Then he turned his back, striving.
فَحَشَرَ فَنَادَىٰ ﴿٢٣﴾
And he gathered [his people] and called out
فَقَالَ أَنَا۠ رَبُّكُمُ ٱلْأَعْلَىٰ ﴿٢٤﴾
And said, "I am your most exalted lord."
فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلْـَٔاخِرَةِ وَٱلْأُولَىٰٓ ﴿٢٥﴾
So Allah seized him in exemplary punishment for the last and the first [transgression].
إِنَّ فِى ذَٰلِكَ لَعِبْرَةًۭ لِّمَن يَخْشَىٰٓ ﴿٢٦﴾
Indeed in that is a warning for whoever would fear [Allah].
ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ ۚ بَنَىٰهَا ﴿٢٧﴾
Are you a more difficult creation or is the heaven? Allah constructed it.
رَفَعَ سَمْكَهَا فَسَوَّىٰهَا ﴿٢٨﴾
He raised its ceiling and proportioned it.
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا ﴿٢٩﴾
And He darkened its night and extracted its brightness.
وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ ﴿٣٠﴾
And after that He spread the earth.
أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا ﴿٣١﴾
He extracted from it its water and its pasture,
وَٱلْجِبَالَ أَرْسَىٰهَا ﴿٣٢﴾
And the mountains He set firmly
مَتَـٰعًۭا لَّكُمْ وَلِأَنْعَـٰمِكُمْ ﴿٣٣﴾
As provision for you and your grazing livestock.
فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلْكُبْرَىٰ ﴿٣٤﴾
But when there comes the greatest Overwhelming Calamity -
يَوْمَ يَتَذَكَّرُ ٱلْإِنسَـٰنُ مَا سَعَىٰ ﴿٣٥﴾
The Day when man will remember that for which he strove,
وَبُرِّزَتِ ٱلْجَحِيمُ لِمَن يَرَىٰ ﴿٣٦﴾
And Hellfire will be exposed for [all] those who see -
فَأَمَّا مَن طَغَىٰ ﴿٣٧﴾
So as for he who transgressed
وَءَاثَرَ ٱلْحَيَوٰةَ ٱلدُّنْيَا ﴿٣٨﴾
And preferred the life of the world,
فَإِنَّ ٱلْجَحِيمَ هِىَ ٱلْمَأْوَىٰ ﴿٣٩﴾
Then indeed, Hellfire will be [his] refuge.
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ ﴿٤٠﴾
But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination,
فَإِنَّ ٱلْجَنَّةَ هِىَ ٱلْمَأْوَىٰ ﴿٤١﴾
Then indeed, Paradise will be [his] refuge.
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا ﴿٤٢﴾
They ask you, [O Muhammad], about the Hour: when is its arrival?
فِيمَ أَنتَ مِن ذِكْرَىٰهَآ ﴿٤٣﴾
In what [position] are you that you should mention it?
إِلَىٰ رَبِّكَ مُنتَهَىٰهَآ ﴿٤٤﴾
To your Lord is its finality.
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَىٰهَا ﴿٤٥﴾
You are only a warner for those who fear it.
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا ﴿٤٦﴾
It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.