An-Naazi'aat
سورة النازعاتThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
وَٱلنَّـٰزِعَـٰتِ غَرْقًا 1
{ والنزعت } الملائكة تنزع أرواح الكفار { غرقا } نزعا بشدة.
By those that wrest, [by] the angels who wrest the souls of disbelievers, violently;
وَٱلنَّـٰشِطَـٰتِ نَشْطًا 2
{ والنشطت نشطا } الملائكة تنشط أرواح المؤمنين، أي تسلها برفق.
by those that draw out, [by] the angels who draw out the souls of believers, gently;
وَٱلسَّـٰبِحَـٰتِ سَبْحًا 3
{ والسبحت سبحا } الملائكة تسبح من السماء بأمره تعالى، أي تنزل.
by those that glide serenely, [by] the angels who descend from the heavens with His command, exalted be He;
فَٱلسَّـٰبِقَـٰتِ سَبْقًا 4
{ فالسبقت سبقا } الملائكة تسبق بأرواح المؤمنين إلى الجنة.
by those that race forward, [by] the angels who race forward to Paradise with the souls of believers;
فَٱلْمُدَبِّرَٰتِ أَمْرًا 5
{ فالمدبرت أمرا } الملائكة تدبر أمر الدنيا، أي تنزل بتدبيره. وجواب هذه الأقسام محذوف، أي لتبعثن يا كفار مكة وهو عامل في.
and by those that direct the affair, [by] the angels who direct the affairs of this world, that is to say, they descend with the directions for it [from God] (the response to all of these oath clauses has been omitted, understood to be [something like], la-tub‘athunna yā kuffāra Makka, ‘you shall certainly be resurrected, O disbelievers of Mecca!’, which is also the operator of [the following clause]):
يَوْمَ تَرْجُفُ ٱلرَّاجِفَةُ 6
{ يوم ترجف الراجفة } النفخة الأولى بها يرجف كل شيء، أي يتزلزل فوصفت بما يحدث منها.
the day when the Tremor quakes, that is to say, the first blast, as a result of which everything will be shaken violently (thus it [the subject] has been described in terms of the effect it produces),
تَتْبَعُهَا ٱلرَّادِفَةُ 7
{ تتبعها الرادفة } النفخة الثانية وبينهما أربعون سنة. والجملة حال من «الراجفة»، فاليوم واسع للنفختين وغيرهما، فصح ظرفيته للبعث الواقع عقب الثانية.
and is followed by the Aftershock, the second blast; between the two [blasts] is a span of forty years (the sentence [tatba‘uhā’l-rādifatu] is a circumstantial qualifier referring to al-rājifa, ‘the Tremor’, in other words, the ‘day’ can [adverbially] accommodate both blasts and other events, and so for this reason it can also properly function as the adverbial qualifier for the Resurrection that will take place after the second [blast]);
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ 8
{ قلوب يومئذ واجفة } خائفة قلقة.
on that day hearts will be trembling, frightened and anxious,
أَبْصَـٰرُهَا خَـٰشِعَةٌ 9
{ أبصرها خشعة } ذليلة لهول ما ترى.
their eyes humbled, abject, because of the terror that they see.
يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى ٱلْحَافِرَةِ 10
{ يقولون } أي أرباب القلوب والأبصار استهزاء وإنكارا للبعث { أءنا } بتحقيق الهمزتين وتسهيل الثانية وإدخال ألف بينهما على الوجهين في الموضعين { لمردودون فى الحافرة } أي: أنرد بعد الموت إلى الحياة؟، والحافرة: اسم لأول الأمر، ومنه رجع فلان في حافرته: إذا رجع من حيث جاء.
They, those of the [mentioned] hearts and eyes, will say, mockingly and in rejection of the Resurrection: ‘Are we indeed (read a-innā pronouncing both hamzas, or by not pronouncing the second, and inserting an alif between them in both cases, and in both instances) being restored as before? Shall we be restored to life after death (al-hāfira is a noun signifying the ‘first part’ of anything, from which is derived the expression raja‘a fī hāfiratihi to mean that so and so ‘returned whence he had come’).
أَءِذَا كُنَّا عِظَـٰمًا نَّخِرَةً 11
{ أءذا كنا عظما نخرة } وفي قراءة «ناخرة» بالية متفتتة نحيا؟.
What! When we have been decayed bones?’ (nakhira: a variant reading has nākhira, ‘decayed and withered’), will we have life again?
قَالُوا۟ تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ 12
{ قالوا تلك } أي رجعتنا إلى الحياة { إذا } إن صحت { كرة } رجعة { خسرة } ذات خسران.
They will say, ‘That, return of ours to life, then, if it were true, would be a ruinous return!’.