Surah an-Nazi`at (The Extractors) 79 : 27
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
| Click word/image to view Qur'an Dictionary | ||
|---|---|---|
| Word | Arabic word | |
| (79:27:1) |  | |
| (79:27:2) ashaddu a more difficult |  | |
| (79:27:3) khalqan creation |  | |
| (79:27:4) ami or |  | |
| (79:27:5) l-samāu the heaven |  | |
| (79:27:6) banāhā He constructed it |  | |
Explanatory Note
Having mentioned the end met by tyrants who thought themselves very powerful, the surah turns to the present unbelievers who also depend on their own power. It directs their attention to some manifestations of the work of the Supreme Power in the universe. Their power holds no sway against God’s. The question these verses start with, “Which is stronger in constitution: you or the heaven He has built?” admits of one answer only: heaven.
So the question seems to infer another: ‘Why should you think so highly of your own power when heaven is much stronger in constitution than you and the Lord who created it is much stronger than it?’ The question may also be carried forward in a different direction: ‘Why do you think resurrection is impossible, when God has created heaven, the creation of which requires more power than your own creation?’ Resurrection is merely a repetition of creation. It follows that He who has built heaven will find your resurrection an easier proposition.
It is He who has ‘built’ heaven. The term ‘build’ suggests strength and firm constitution. Heaven is indeed so. Its planets are held together in perfect harmony. They neither scatter, nor fall out of their orbits.
3. Surah Overview
According to Abdullah bin Abbas, this Surah was sent down after Surah 78: an-Naba’ (The News). Its subject matter also testifies that it belongs to the earliest period at Makkah.
10. Wiki Forum
11. Tafsir Zone
| Sayyid Qutb Overview (Verses 21 - 36) The Fateful Day The surah takes another step, beyond resurrection, to describe the fate of the tyrant unbelievers and also that of the righteous. It begins with the former group who raise doubts about the fateful tiding: “Hell stands as a vigilant watch guard, a home for the tyrants and the transgressors. Therein they shall abide for ages, tasting neither coolness nor any drink, except boiling fluid and decaying filth: a fitting recompense. They did not expect to be faced with a reckoning, and roundly denied Our revelations. But We have placed on record every single thing, [and We shall say]: ‘Taste this, then; the only increase you shall have is increase of torment.’“ (Verses 21-30) Hell has been created so that it may watch the tyrants and transgressors and await their arrival. They find it well prepared to receive them, as if they are returning to their natural home after having sojourned on earth a while. It is a home in which they stay endlessly. But they taste “neither coolness nor any drink.” (Verse 24) The next verse provides an exception to this, but the exception is even worse: “except boiling fluid and decaying filth.” (Verse 25) Their throats and stomachs burn as they drink the boiling fluid, which is the only ‘coolness’ they have, while their other drink is the filth of the burning bodies, decaying in the enormous heat. The Qur’an comments that this is ‘a fitting recompense’. It is in keeping with what they have done in their lives. For they thought they would never return to God: “They did not expect to be faced with a reckoning, and roundly denied Our revelations.” (Verses 27-28) Their denial, as the Arabic verse suggests, is strongly emphatic and stubbornly upheld. But God keeps a meticulous record which does not leave out anything they do or say: “But We have placed on record every single thing.” (Verse 29) Then follows a reproach coupled with the tiding that they can hope for no change in their condition and no abatement of its intensity: “Taste this, then; the only increase you shall have is increase of torment.” (Verse 30) We then have the corresponding scene of the righteous in complete bliss. “The God-fearing shall have a place of security, gardens and vineyards, and high-bosomed maidens, of equal age, for companions, and a cup overflowing. There they shall hear no idle talk, nor any falsehood. Such is the recompense of your Lord, a truly sufficient gift.” (Verses 31-36) If hell is a vigilant watch guard which the tyrants cannot escape, the righteous, the God-fearing will end in a place of security. What a place it is: “gardens and vineyards.” (Verse 32) The vine tree is specifically mentioned because it is well known to the addressees. The God-fearing will also have companions who are described here as high-bosomed and of equal age. They also drink from a cup overflowing with refreshing beverage. These luxuries are given a physical description so that we may better appreciate them. The precise nature of these luxuries and how they may be enjoyed remain unknown to us as our understanding is restricted by our limited world. But the enjoyment provided to the righteous is not purely physical. “There they shall hear no idle talk, nor any falsehood.” (Verse 35) So it is a pure life there, free of the idle chatting and falsehood which give rise to controversy. The reality is known to everyone, which means that there is no room for futile argument. It is a sublime state of affairs suitable for eternal life. Then follows the Qur’anic comment: “Such is the recompense of your Lord, a truly sufficient gift.” (Verse 36) |    Ibn Kathir (English)    Sayyid Qutb    Sha'rawi    Al Jalalain    Mawdudi   الطبري - جامع البيان      ابن كثير - تفسير القرآن العظيم     القرطبي - الجامع لأحكام      البغوي - معالم التنزيل     ابن أبي حاتم الرازي - تفسير القرآن      ابن عاشور - التحرير والتنوير     ابن القيم - تفسير ابن قيّم      السيوطي - الدر المنثور      الشنقيطي - أضواء البيان     ابن الجوزي - زاد المسير     الآلوسي - روح المعاني     ابن عطية  - المحرر الوجيز     الرازي - مفاتيح الغيب     أبو السعود  - إرشاد العقل السليم     الزمخشري - الكشاف     البقاعي - نظم الدرر     الهداية إلى بلوغ النهاية — مكي ابن أبي طالب     القاسمي - محاسن التأويل     الماوردي - النكت والعيون     السعدي - تيسير الكريم الرحمن     عبد الرحمن الثعالبي - الجواهر الحسان     السمرقندي - بحر العلوم     أبو إسحاق الثعلبي - الكشف والبيان     الشوكاني - فتح القدير     النيسابوري - التفسير البسيط     أبو حيان  - البحر المحيط     البيضاوي - أنوار التنزيل    النسفي - مدارك التنزيل     ابن جُزَيّ  - التسهيل لعلوم التنزيل     علي الواحدي النيسابوري - الوجيز    السيوطي - تفسير الجلالين    المختصر في التفسير — مركز تفسير   | 
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