Surah Naziyat In Arabic
وَالنَّازِعَاتِ غَرْقًا ﴿1﴾ وَالنَّاشِطَاتِ نَشْطًا ﴿2﴾ وَالسَّابِحَاتِ سَبْحًا ﴿3﴾ فَالسَّابِقَاتِ سَبْقًا ﴿4﴾ فَالْمُدَبِّرَاتِ أَمْرًا ﴿5﴾ يَوْمَ تَرْجُفُ الرَّاجِفَةُ ﴿6﴾ تَتْبَعُهَا الرَّادِفَةُ ﴿7﴾ قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ ﴿8﴾ أَبْصَارُهَا خَاشِعَةٌ ﴿9﴾ يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ ﴿10﴾ أَإِذَا كُنَّا عِظَامًا نَخِرَةً ﴿11﴾ قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ ﴿12﴾ فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ ﴿13﴾ فَإِذَا هُمْ بِالسَّاهِرَةِ ﴿14﴾ هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ ﴿15﴾ إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى ﴿16﴾ اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ ﴿17﴾ فَقُلْ هَلْ لَكَ إِلَىٰ أَنْ تَزَكَّىٰ ﴿18﴾ وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ ﴿19﴾ فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ ﴿20﴾ فَكَذَّبَ وَعَصَىٰ ﴿21﴾ ثُمَّ أَدْبَرَ يَسْعَىٰ ﴿22﴾ فَحَشَرَ فَنَادَىٰ ﴿23﴾ فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ ﴿24﴾ فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ ﴿25﴾ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِمَنْ يَخْشَىٰ ﴿26﴾ أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا ﴿27﴾ رَفَعَ سَمْكَهَا فَسَوَّاهَا ﴿28﴾ وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا ﴿29﴾ وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا ﴿30﴾ أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا ﴿31﴾ وَالْجِبَالَ أَرْسَاهَا ﴿32﴾ مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ ﴿33﴾ فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ ﴿34﴾ يَوْمَ يَتَذَكَّرُ الْإِنْسَانُ مَا سَعَىٰ ﴿35﴾ وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَىٰ ﴿36﴾ فَأَمَّا مَنْ طَغَىٰ ﴿37﴾ وَآثَرَ الْحَيَاةَ الدُّنْيَا ﴿38﴾ فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ ﴿39﴾ وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ ﴿40﴾ فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ ﴿41﴾ يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا ﴿42﴾ فِيمَ أَنْتَ مِنْ ذِكْرَاهَا ﴿43﴾ إِلَىٰ رَبِّكَ مُنْتَهَاهَا ﴿44﴾ إِنَّمَا أَنْتَ مُنْذِرُ مَنْ يَخْشَاهَا ﴿45﴾ كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا ﴿46﴾
Bismillaahir Rahmaanir Raheem
- Wan naazi ‘aati gharqa
- Wan naa shi taati nashta
- Wass saabi-haati sabha
- Fass saabi qaati sabqa
- Fal mu dab-bi raati amra
- Yawma tarjufur raajifa
- Tatba’u har raadifa
- Quloobuny-yau maaiziw-waaji-fa
- Absaa ruhaa khashi’ah
- Ya qoo loona a-inna lamar doo doona fil haafirah
- Aizaa kunna ‘izaa man-nakhirah
- Qaalu tilka izan karratun khaasirah.
- Fa inna ma hiya zajratuw-waahida
- Faizaa hum biss saahirah
- Hal ataaka hadeethu Musaa
- Iz nadaahu rabbuhu bil waadil-muqad dasi tuwa
- Izhab ilaa fir’auna innahu taghaa.
- Faqul hal laka ilaa-an tazakka.
- Wa ahdi yaka ila rabbika fatakh sha
- Fa araahul-aayatal kubra.
- Fa kazzaba wa asaa.
- Thumma adbara yas’aa.
- Fa hashara fanada.
- Faqala ana rabbu kumul-a’laa.
- Fa-akha zahul laahu nakalal aakhirati wal-oola.
- Inna fee zaalika la’ibratal limaiy-yaksha
- A-antum a shaddu khalqan amis samaa-u banaaha.
- Raf’a sam kaha fasaw waaha
- Wa aghtasha lailaha wa akhraja duhaaha.
- Wal arda b’ada zaalika dahaaha.
- Akhraja minha maa-aha wa mar ‘aaha.
- Wal jibala arsaaha.
- Mataa’al lakum wali an ‘aamikum.
- Fa-izaa jaaa’atit taaam matul kubraa.
- Yauma Yata zakkarul insaanu ma sa’aa.
- Wa burrizatil-jaheemu limany-yaraa.
- Fa ammaa man taghaa.
- Wa aasaral hayaatad dunyaa
- Fa innal jaheema hiyal maawaa.
- Wa ammaa man khaafa maqaama Rabbihee wa nahan nafsa ‘anil hawaa
- Fa innal jannata hiyal ma’waa
- Yas’aloonaka ‘anis saa’ati ayyaana mursaahaa
- Feema anta min zikraahaa
- Ilaa Rabbika muntahaa haa
- Innamaaa anta munziru maiy yakshaahaa
- Ka annahum Yawma yarawnahaa lam yalbasooo illaa ‘ashiyyatan aw duhaahaa
In the Name of Allah, the Most Beneficent, the Most Merciful.
- I swear by those (angels) who pull out (the souls of the infidels) with extreme force,
- and by those (angels) who untie the knot (of the souls of the believers) smoothly,
- and by those who float (in the atmosphere) swiftly,
- then proceed forward quickly,
- then manage (to do) everything (they are ordered to do,)
- (you will be resurrected) on the Day when the shocking event (i.e. the first blowing of the trumpet) will shock (everything) ,
- followed by the next one (i.e. the second blowing of the trumpet.)
- On that day, hearts (of people) will be throbbing,
- with their eyes downcast.
- They (the infidels) say, :Are we going to be brought back to our former state (of Life) ?
- Is it when we are turned into decayed bones?
- They say, :If so, that will be a harmful homecoming.
- In fact, it will be only a single harsh voice,
- and in no time they will be (brought) into the plain (of Hashr) .
- Has there come to you the narrative about Musa?
- (Recall) when his Lord called to him in the blessed valley of Tuwa:
- :Go to Fir’awn (Pharaoh) . Indeed, he has crossed all bounds.
- And say (to him,) _Would you like to purify yourself,
- and that I should guide you to your Lord, so that you fear (Him) ?‘
- So, he (Musa) showed him the biggest sign.
- But he rejected and disobeyed,
- then he turned back, and tried hard (to refute the Messenger) ,
- then he gathered (his people) and shouted
- and said, :I am your supreme lord.
- So, Allah seized him for an exemplary punishment in the Hereafter and the present world.
- Indeed, there is a lesson for him who fears (Allah) .
- Is your creation more difficult or that of the sky? He has built it,
- He has raised its height, then made it proper,
- and darkened its night, and brought forth its daylight,
- and, after that, He spread out the earth.
- From it, He brought out its water and its meadows,
- and firmly fixed the mountains,
- (all this) as a benefit to you and your cattle.
- So when the Greatest Havoc will take place
- on the day when man will recall what he did,
- and the Hell will be exposed for all who see,
- then for the one who had rebelled,
- and preferred the worldly life (to the Hereafter) ,
- the Hell will be the abode,
- whereas for the one who feared to stand before his Lord, and restrained his self from the (evil) desire,
- the Paradise will be the abode.
- They ask you ( O Prophet,) about the Hour (the Day of Judgment) as to when it will take place.
- In which capacity are you to tell this?
- With your Lord is the final word about it.
- You are only a warner for anyone who fears it.
- The day they will see it, it will seem to them as if they did not live (in the world) but only for one afternoon or for the morning thereof.
وَالنَّازِعَاتِ غَرْقًا (I swear by those [ angels ] who pull out [ the souls of the infidels ] vigorously …79:1). The word naziat is derived from naz’ and it means ‘to draw vigorously’. The word gharqan is its corroborative because the word gharq is used here in the sense of ighraq and means ‘to exert oneself much or to the utmost extent in the thing’. The Arabic idiom has it اغرق النّازع فی القوس ‘He drew the bow with great vigour’. The Surah begins with an oath by certain characteristics of the angels to affirm that the Resurrection is a certainty. The subject of the oath, however, has been contextually deleted.
The oath of the angels is probably apt on this occasion because they are all the time involved in the administration and running of the world. They are executing their duties loyally. On the Day of Judgment, all material causes will be severed. Unusual events will occur and the angels will be involved in them.
Five characteristics of the angels are mentioned which are concerned with or related to the extraction of the soul at the time of death. The purport of the verses is to affirm that Resurrection is a certainty. It starts with human death. Every man’s death is his partial Day of Doom, and this has an important impact on his belief in Resurrection. The five qualities are as follows:
The first quality of the angels:
وَالنَّازِعَاتِ غَرْقًا I swear by those (angels) who pull out (the souls of the infidels) vigorously.
This refers to the angels of punishment who draw the souls of the infidels vigorously and harshly. The words ‘vigorously’ refer to spiritual pain. The humans around the dying person may not be sensitive to the pain. Often it is noticed that the soul of an infidel apparently slips out easily, but this ease is perceived by humans around the dying man. The pain is felt by the soul of the dying person. Who can perceive it? We are aware of it only because Allah has informed us about it in this verse.
The third quality of the angels:
وَالسَّابِحَاتِ سَبْحًا (and by those who float [ in the atmosphere ] swiftly… 79:3). The word sabh literally means to ‘swim’ or ‘float’. Here it signifies ‘to glide along swiftly as in the sea where there is no mountain barrier’. The one who swims fast and goes far in swimming or a boatman who moves directly towards his final destination. The ‘angels who float swiftly’ refer to the quality of the angels of death who extract human souls and take them quickly towards the sky.
The fourth quality of the angels:
فَالسَّابِقَاتِ سَبْقًا (then proceed forward quickly…79:4). According to Divine instruction, the angels do not delay in transporting the souls of people to their good or their bad abodes. The soul of a believer is transported to the atmosphere and blessings of Paradise, and that of an unbeliever to the atmosphere and torment of Hell.
The fifth quality of the angels:
فَالْمُدَبِّرَاتِ أَمْرًا (then manage [ to do ] everything [ they are ordered to do,]…79:5). In other words, the last task of these angels of death will be as follows: Those who are commanded to reward and comfort the deserving souls, will gather means of reward and comfort for them; and those who are commanded to punish and cause pain to [ the evil souls ] will organize means for that.
Reward and Punishment in the Grave
The Surah thus far confirms that at the time of death, the angels will arrive and extract human souls. Then they will take them to the sky and swiftly transport them to their abodes, the good souls to the good abode and the bad souls to the bad one.
There they will organise means of reward or punishment and pain or comfort for them. The verses show that the reward and punishment will take place in the grave or barzakh. Thereafter the reward and punishment will be meted out on the Day of Judgment. Authentic Traditions give elaborate details of this. There is a lengthy Tradition of Sayyidna Bard’ Ibn ` Azib cited in Mishkat-ul-Masabih with reference to Musnad of Ahmad.
Nafs [ Self ] Ruh [ Spirit – Soul ]: Qadi Thana’ullah’s Research and Analysis
The readers are referred to a special research and analysis by the Baihaqi of his time, Qadi Thana’ullah Panipati, that was presented in this book under verse  of Surah Hijr. Here the learned commentator has added some more details which dispose of many doubts which arise from the above Tradition: The human soul is a refined body which permeates the dense material body. The [ ancient ] doctors and philosophers called it as ruh or soul. But the real spirit is an abstract substance and a subtle divine creature connected in a special way with this physical soul or nafs, the life of which is dependent on the Divine Spirit.
The pure, abstract and non-material spirit is the life of the first soul on which depends the life of the body, and therefore it is called the ‘soul of soul’. The real nature of the connection between these two kinds of soul is not known to anyone. It is known to Allah alone. Perhaps an illustration would clarify the matter.
If we were to hold a mirror against the sun, then, despite that the sun is 149.6 million kilometers away from the earth, its reflection comes into the mirror. And because of the light, that too starts glowing like the sun. The same thing applies to the human soul. If it exerts itself in spiritual struggle and ascetic discipline in keeping with the teachings of [Divine] revelation, he will be enlightened. Otherwise he would be polluted with the bad effects of the physical body. This is the refined bodily soul that the angels transport to the heaven and transport him back with honours if he is enlightened.
Otherwise the doors of the heaven are not opened for him and is thrown down from top. This is the refined bodily soul, the Tradition notes, which Allah created from dust and to it He will return him and from it. He resurrect him. It is this refined bodily soul that gets enlightened and becomes fragrant. But the same body can stink because of [ the filth on disbelief and idolatrous practices.
The ‘abstract spirit’ is connected with the dense body through the refined bodily soul. The abstract spirit never dies. The reward or punishment of grave is experienced by the refined bodily soul which keeps connected with the grave whereas the abstract spirit remains in ` illiyyun, and it feels the effects of reward and punishment indirectly. Thus the statement that ‘the soul is in the grave’ is true in the sense that ‘soul’ in this context refers to the bodily soul. The statement that ‘the soul is in ` Alam-ul-arwah or ` illiyyun’ is also true, because the ‘soul’ in this context refers to ruh mujarrad or ‘abstract spirit’. Thus it is possible to reconcile the apparently conflicting statements.
فَإِذَا هُم بِالسَّاهِرَةِ (and in no time they will be [ brought ] in the plain [ of hashr ]…79:14). The word sahirah refers to ‘the surface of the earth’. When the earth will be re-created at Resurrection, it will be a completely level surface. There will be no mountain barriers, no buildings or caves. This is referred to as ‘sahirah’.
The Holy Prophet صلى الله عليه وسلم used to be hurt by the stubbornness of the obdurate rejecters of Resurrection. The next verses recount the story of Musa (عليه السلام) and Fir’aun to console him, and to show that the adverse attitude of the pagans is not confined to him. The previous prophets have also faced similar situations, but they endured them with patience. The Holy Prophet (صلى الله عليه وآله وسلم) too should exercise patience and fortitude.
فَأَخَذَهُ اللَّـهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ (So, Allah seized him for the deterrent punishment in the Hereafter and the present world….79:25). The word nakal means an ‘exemplary punishment’ or ‘an extremely severe punishment given to an offender to deter others against committing a similar offence or sin’. The phrase ‘punishment of the ‘akhirah’ refers to the punishment of the Hereafter that will be meted out to Fir’aun (the Pharaoh). The phrase ‘punishment of the ‘al a’ refers to the punishment meted out to Fir’aun (the Pharaoh) and his army in this world whereby they were destroyed by drowning.
Further, the Qur’an again disposes of the doubt of the rejecters of resurrection who pose the question: “Are we going to be brought back to our former state (of life)? Is it when we will have turned into decayed bones?” [ 10-11] In other words, this is a negative rhetorical question. They purport to say that it is not possible for them to be restored to life after death when they have become perished and worm-eaten bones. Allah responds that the Supreme Creator, Who drew out this universe without any pre-existing matter and without any instrument, certainly has the Supreme power to give existence to things after destroying them. Why should it be a surprise?
In the verses that follow, the horrors of the Day of Judgment are depicted. It is mentioned that on that Day, every person will be presented with his deeds. Described also are the abodes of the inmates of Paradise and Hell. Towards the end, special traits of the people of Paradise and those of Hell are portrayed by which a man can decide in this very world whether, according to the rules, his abode would be Paradise or Hell. The expression ‘according to the rules’ has been used because many verses and narratives indicate that there could be ‘exceptions to the rules’. For example, a person might attain freedom from Hell and enter Paradise by virtue of intercession or directly through the grace of Allah. This is an exception to the rule. The general rule is the same as has been mentioned in these verses.
First, the special marks of the inmates of Hell are described. They have two characteristics:
فَأَمَّا مَن طَغَىٰ وَآثَرَ الْحَيَاةَ الدُّنْيَا (then for the one who had rebelled, and preferred the worldly life [ to the Hereafter ]…79:38). In other words, [ 1] instead of remaining loyal to Allah and His Messenger and following their commands, they adopt the line of rejection and rebellion; and [ 2] prefer the life of this world to that of the Hereafter. In other words, if he were to do a deed that gives comfort and pleasure in this world but punishment in the Hereafter, he would prefer the comforts and pleasure of this life to the pleasure of the next life. Those who are characterised by these two qualities the Blazing Fire, that is Hell, will be their abode, thus: فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ (the Hell will be the abode… 79:39).
Thereafter, the special marks of the inmates of Paradise are described. They too have two characteristics:
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ (whereas for the one who feared to stand before his Lord, and restrained his self from the [ evil ] desire, 79:40). In other words, [ 1] the first characteristic of a God-fearing person is that, in this life, he shudders at the thought of appearing before Allah to account for his deeds on the Day of Reckoning; and [ 2] forbids the baser self from its evil desires. Those who are characterised by these two qualities have the good news that the Paradise will be their abode, thus: فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ (the Paradise will be the abode….79:41)
Three Levels of Suppressing [ the Base ] Self:
The verse under comment lays down two conditions of attaining the abode in Paradise, but carefully considered, the two conditions, in terms of consequence, are one. The first condition is the fear of accountability in the presence of Allah. The second condition is to restrain oneself from the evil desires. As a matter of fact, fear of Allah causes one to restrain oneself from evil desires. Qadi Thana’ullah Panipati has written in his Tafsir Mazhari that there are three levels of suppressing evil desires, as follows:
The first level is that one avoids false beliefs which are in conflict or incompatible with express texts [ of the Holy Qur’an and established Sunnah ] and consensus of [ the righteous ] predecessors. In this level, a person deserves to be called ‘Sunni Muslim’.
The second level is the middle one. A person, in this stage, may think of committing sin. Then he may remember that he has to account for his deeds before Allah [ on the Day of Reckoning ]. As a result, he abandons the thought of committing sin. The complement to this level is that one abstains from doubtful things and those acts that are permissible in themselves, but there is apprehension that if committed, they may lead one to slip into impermissible acts. Sayyidna Nu` man Ibn Bashir (رض) narrates that the Holy Prophet (صلى الله عليه وآله وسلم) said: “He who abstained from doubtful things has protected his honour and religion.
He who indulged in doubtful things will eventually indulge in forbidden things.” The expression ‘doubtful things’ signifies those acts about which one is not certain whether they are permissible or not, both possibilities being equal. Let us consider a few examples: if a person is ill and can take [ wet ] ablution, but he is not sure whether taking [ wet ] ablution in this state would be harmful. Thus the permissibility of dry ablution (tayammum) becomes doubtful. Likewise a person is able to perform prayers in a standing position, but feels great difficulty. He is now in doubt whether or not it is permissible for him to perform prayers in a sitting position. On such occasions, one should abandon the doubtful thing or act, and prefer what is definitely certain. This is taqwa and the middle course of suppressing the selfish desires.
Tricks of the Base Self:
There are acts whose sinful nature is obvious to everyone. The selfish desires prompting to such sinful acts may be suppressed by one’s deliberate efforts and firm resolution. However, there are evils prompted by one’s base self even during his acts of worship and other good deeds, such as self-conceit, (` Ujb) vanity, (Kibr), and show off (Riya’ ).
These are such sins whose sinful nature is often not discoverable to a common person, still they are very severe and firmly ingrained evil desires of one’s base self. One is at times deceived by them, because he continues to think that his actions are right. It is extremely necessary that first and foremost this lower self must be suppressed.
But this cannot be achieved by one on his own. It is necessary for one to search for a perfect spiritual master (Ash-shaikhul-kamil), and hand himself over to him for guidance. He acts as the authentic guide and the only one to whom a seeker of Truth should turn in his quest and follow his advice. In turning to the spiritual master, the seeker is turning to Allah Almighty. The shaikh engages him in the spiritual struggle and endeavour [ mujahadah ] against the passions and tendencies of the lower self [` uyub-un-nafs ].
Shaikh Imam Ya` qub Karkhi (رح) says that in his young age he was a carpenter. He found laziness, and felt darkness in his inner self. So, he intended to keep fasts for a few days so that he may get rid of the laziness and darkness. Co-incidentally, one day, while he was fasting, he went up to Shaikh Imam Baha’uddin Naqshbandi. The Shaikh called for meals for his guests. He was also invited to partake of the meal, and the Shaikh said: “He is a very bad slave who is the slave of his base self that misleads him.
It is better to partake of meal than to keep fast with evil desires of the base self.” Shaikh Karkhi says that at that moment he realised that (by fasting) he was falling prey to self-complacence, self-conceit and pride, which the Shaikh Naqshbandi perceived. On that occasion, Shaikh Karkhi realised that a spiritual master’s permission and guidance is needed to take up an optional act of worship, because the spiritual master is aware of the hidden tricks of the evil desires of the base self. If an optional act of worship will be accompanied by such motives, the will put a stop to it [ for remedial purposes ].
He asked Shaikh Naqshbandi: “If I cannot find a Shaikh who is called in Sufi terms as fani fillah and baqi billah, (the explanation is coming in the next paragraph.) what must I do?” He replied: “Recite istighfar abundantly and recite istighfar [ seek Allah’s pardon ] twenty times regularly after every prayer, so that it works out to a hundred times reciting it five times a day.” The Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said: “Sometimes I feel my heart disturbed, and I recite istighfar [ seek Allah’s pardon ] a hundred times a day.”
The third and the highest level of suppression of the base self is that by abundant dhikrullah [ remembrance of Allah ] and constant mujahadah [ spiritual struggle and endeavour against the evil passions ] and riyadah [ ascetic discipline ], one’s self (nafs) is so much cleansed and purified that the desires that tempts him to evil are totally eliminated. This is the special stage of wilayah [ Divine friendship ], which in Sufi Terminology is called rani fillah and baqi billah. The Qur’an says regarding such people [ addressing the Shaitan ]:
﴿إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ﴾
‘My servants are such that you have no power over them [ 15:42] ‘
The following Tradition applies to the same category of wali:
لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يَكُونَ هَوَاهُ تَبَعًا لِمَا جِئْتُ بِهِ.
‘None of you can be a [ perfect ] believer unless his [ base ] desires of self follow my teachings.’
Towards the end of the Surah, the Holy Qur’an responds to the mala fide demand of the infidels that the Holy Prophet (صلى الله عليه وآله وسلم) should let them know the exact date and time of the Day of Judgment. They are told that knowledge of the time and date is within Allah’s own special prerogative. Allah’s consummate wisdom did not pass the information to any angel or Prophet (صلى الله عليه وآله وسلم) . Therefore, the demand is futile.
[From Ma’ariful Quran English, by Mufti Taqi Uthmani]
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