Who were Hārūt and Mārūt - Why are they mentioned in the Qur’an?

The major portion of Al Qur'an is based on Divine commands, guidance and cautions. Yet there are parables, imageries, metaphors and anecdotes to make readers of Qur'an understand a concept or a passage which some may not otherwise understand easily. We have already shared many such mentions with explanations for the interest and understanding, based on interpretation by some of the eminent scholars of Islam and exegetes of Al Qur'an.

Today, we share the mention of Hārūt and Mārūt in Al Qur'an, given is verse 102 of Surah 2. Al Baqarah (The Cow).  Hārūt and Mārūt were in fact two angels sent to people of Babylon during the the time of Prophet Solomon (Sulaymān عليه السلام ), entrusted with a divine test involving knowledge of sorcery (siḥr). They did not invite people to disbelief; rather, they clearly warned anyone who approached them: “We are only a trial, so do not disbelieve.” Yet some people still chose to learn and misuse harmful practices, even causing separation between husband and wife. The passage therefore teaches that knowledge can become a test, that harmful knowledge should not be pursued or misused, and that no magic or unseen force can harm anyone independently of Allah’s permission.

The verse (in part)

“And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Hārūt and Mārūt. But they [i.e., the two angels] do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allāh. And they [i.e., the people] learn what harms them and does not benefit them. But they [i.e., the Children of Israel] certainly knew that whoever purchased it [i.e., magic] would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.”

Who were Hārūt and Mārūt?

Let us now understand who were these two angels and why were they sent. According to the straightforward reading adopted by many classical mufassirūn, Hārūt and Mārūt were two angels sent to Babylon as a test for people. Their presence was not an invitation to practice magic. Quite the opposite: whenever someone approached them, they first gave an explicit warning:

إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ “We are only a trial, so do not disbelieve.”

Scholarly Interpretation

1. Ibn Kathīr: they were a test, and people were warned

Ibn Kathīr records several interpretations transmitted from earlier authorities. The most commonly understood reading is that Hārūt and Mārūt were two angels in Babylon, and whoever came to them was first explicitly warned:

إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ “We are only a trial, so do not disbelieve.”

Thus, their role was connected with a divinely permitted fitnah — a test. The sin did not lie in the angels encouraging evil; rather, people knowingly chose to misuse what they encountered despite the warning. Ibn Kathīr also records alternative early interpretations, including reports attributed to al-Ṭabarī and others concerning the grammatical meaning of the verse, showing that the details were debated among early exegetes.

Importantly, the colourful later narrative claiming that the two angels descended, became infatuated with a woman, drank wine, committed murder and were punished should not be treated as part of the Qur’anic account itself. Much of that material comes through disputed reports and Isrā’īliyyāt traditions rather than a clear Qur’anic statement.

2. Al-Ṭabarī: a noteworthy alternative interpretation

Al-Ṭabarī discusses a less common interpretation according to which the verse need not mean that Allah actually sent magic down through two angels. In one line of interpretation preserved in his tafsīr, the reference could be connected with false claims circulating among the Jews about angels and magic. He nevertheless reports the interpretation that Hārūt and Mārūt were angels as well. Ibn Kathīr cites this disagreement and does not hide the exegetical complexity.

This tells us something important: Muslim scholarship distinguished the definite message of the verse from speculative details surrounding the story.

3. Maʿārif al-Qur’an / Ashraf ʿAlī Thanawī: they exposed magic so people could distinguish it from miracles

This interpretation gives a particularly interesting explanation.

According to Maʿārif al-Qur’an, drawing upon Mawlānā Ashraf ʿAlī Thanawī, magic had become widespread in Babylon. People were becoming so impressed by extraordinary magical phenomena that they were beginning to confuse sorcery with prophetic miracles.

• Allah therefore sent Hārūt and Mārūt so that people could understand what magic really was and thereby distinguish: (1) magic from miracle, (2) magicians from prophets, (3) deception from divine signs.
• Before explaining anything, however, they warned the person that this knowledge itself constituted a test. The purpose was therefore protective and educational, not an endorsement of sorcery.

Maʿārif al-Qur’an gives an illuminating analogy: a scholar may explain false doctrines in detail so that students can recognize and refute them. If a student subsequently embraces those doctrines, that does not make the teacher responsible. Similarly, Hārūt and Mārūt warned people beforehand, while some later misused the knowledge.

4. Al-Qurṭubī and other classical scholars: caution about the details

Classical tafsīr literature records more than one grammatical and theological interpretation of this passage. Al-Qurṭubī discusses the view that what was “sent down” should not necessarily be understood as Allah sending magic for people to practise.

The important point remains unchanged: Allah did not command people to become sorcerers. Whatever knowledge was involved, the angels explicitly warned: “We are only a trial, so do not disbelieve.”

That single sentence prevents us from interpreting their mission as promoting magic.

5. The interpretation of many later scholars: knowledge can itself be a moral examination

Later commentators often emphasize the ethical dimension. The significant Qur’anic expression is not merely that people “learned,” but: “They learned what harmed them and did not benefit them.”

This transforms the story into a profound discussion of beneficial versus harmful knowledge. Knowledge is therefore not automatically virtuous merely because it is knowledge. A person may know how to manipulate people, destroy relationships, deceive society, make weapons, steal information or exploit vulnerabilities. 

The moral question is: What will you do with what you know?

This is one reason Hārūt and Mārūt remain extraordinarily relevant.

6.    Where the scholars substantially agree

Despite their disagreements over historical details, their interpretations converge on several fundamentals:

• Sulaymān عليه السلام was innocent of magic. The Qur’an expressly declares: “Sulaymān did not disbelieve.”
• Magic is associated with the devils and serious spiritual danger.
• Hārūt and Mārūt warned people rather than enticing them.
• Their presence constituted a fitnah — a test.
• Human beings remained responsible for their own choices.
• Some people deliberately pursued knowledge that harmed rather than benefited them.
• No occult power operates independently of Allah.

The interpretation most important for us today The most powerful part of the passage may actually be the contrast between two expressions:

إِنَّمَا نَحْنُ فِتْنَةٌ  “We are only a test.” - and  وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ “They learned what harmed them and did not benefit them.”

Put together, they establish an extraordinary Qur’anic principle: The ability to acquire knowledge does not automatically give us the moral right to use it.

That applies far beyond ancient Babylon. Modern humanity possesses unprecedented knowledge—AI, biotechnology, surveillance, psychological manipulation, weapons and mass communication. The Qur’anic question remains essentially the same: Will knowledge be used to benefit creation, or will human beings knowingly choose what harms them? In that sense, Hārūt and Mārūt are not merely mysterious figures from antiquity. Their mention becomes a warning for every generation about knowledge, temptation, responsibility and the misuse of power.

Why are they mentioned in the Qur’an?

Their story is very much a lesson for later generations. The Qur’an is not merely recording an unusual event in Babylon. It is demonstrating a permanent principle: knowledge itself can become a test.Hārūt and Mārūt warned people before teaching them. This means that the individual was confronted with a moral choice: You now know that this knowledge can lead you away from Allah—will you still pursue it?

The Qur’an then gives a disturbing example: “…they learned from them that by which they caused separation between a man and his wife…”

Notice the kind of harm highlighted. It is not merely spectacular magic. It is the destruction of human relationships, especially marriage. The Qur’an therefore exposes one of the ugliest uses of knowledge: using it not to heal, reconcile or benefit people, but to manipulate, divide and destroy them.

The deeper lesson: Not everything we can learn should be learned or used. This principle becomes even more relevant in later generations. Human beings continually acquire greater powers: science, technology, psychology, surveillance, artificial intelligence, genetic engineering, weapons, media manipulation and sophisticated methods of influencing other people. 

The Qur’anic lesson of Hārūt and Mārūt asks a timeless question: Just because something can be known or done, does that mean it should be done? The people mentioned in 2:102 possessed knowledge, but Allah says: “They learned what harmed them and did not benefit them.”

That is perhaps the central warning of the passage.

Islam therefore does not measure knowledge merely by how fascinating, mysterious or powerful it is. Knowledge is also judged by where it leads. Knowledge that brings a person closer to truth, justice and human welfare is a blessing. Knowledge deliberately used for deception, oppression, manipulation or corruption may become a fitnah—an examination of one's faith and character.

Another crucial lesson: Magic has no independent power. The verse immediately places an important theological restriction upon the subject: “…but they could not harm anyone through it except by Allah’s permission.”

This protects a believer from two opposite errors. (1) One is denying Allah's sovereignty by imagining that sorcerers, spirits, occult practitioners or unseen forces possess autonomous supernatural power. (2) The other is becoming obsessed and terrified by them.

The Qur’an teaches that nothing operates independently of Allah. A believer therefore does not live in superstitious fear of magicians, amulets, fortune-tellers or supposed occult powers.

Why was Prophet Sulaymān mentioned immediately before them?

The verse begins by correcting another misconception: “Sulaymān did not disbelieve, but the devils disbelieved, teaching people magic…” Certain people had apparently associated Sulaymān's extraordinary kingdom with sorcery. The Qur’an categorically clears him:

وَمَا كَفَرَ سُلَيْمَانُ “Sulaymān did not disbelieve.”

His extraordinary authority over wind, jinn and other aspects of creation was a miracle and gift from Allah, not magical power obtained through occult practices. So the verse sharply distinguishes between:

• Divine gift and occult manipulation;
• prophethood and sorcery;
• beneficial knowledge and harmful knowledge;
• trust in Allah and pursuit of forbidden powers.

Why does the Qur’an specifically mention husband and wife?

The Qur’an says that people learned something through which they caused:

يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ “separation between a man and his wife.”

This is significant. The Qur’an could have chosen many examples of harm, but it points to the destruction of the closest human relationship. Several commentators therefore see the verse as demonstrating the destructive character of sorcery: instead of building society, it breaks trust, affection and families.

And yet the Qur’an immediately places a theological boundary around its power:

وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ “They cannot harm anyone through it except by Allah's permission.”

Thus Islam simultaneously acknowledges the danger while denying that magic possesses independent power outside Allah's sovereignty.

What should we learn from Hārūt and Mārūt today?

Their mention teaches at least these lasting lessons:

• Life itself contains tests disguised as opportunities. Something attractive or powerful may actually be a test of obedience.
• A warning removes excuses. Hārūt and Mārūt explicitly said, “Do not disbelieve.” Those who proceeded did so knowingly.
• Knowledge carries moral responsibility. The more power knowledge gives us, the greater our accountability for how we use it.
• Do not seek knowledge whose purpose is harm. The Qur’an condemns people who deliberately learned what harmed rather than benefited them.
• Destroying relationships is a grave evil. The verse specifically mentions separating husband and wife.
• Never attribute independent supernatural power to creation. Harm occurs only within Allah's decree.
• Do not confuse miracles with magic. Sulaymān's powers came from Allah; sorcery belonged to the path of devils.

The most profound message

The story of Hārūt and Mārūt is therefore not principally a mysterious story about two angels. It is a story about human choice. Two people may encounter exactly the same knowledge. One recognizes the warning and walks away. The other says, “I know it is wrong, but I want the power it gives me.”

That is why the verse concludes with such severity:

“…they certainly knew that whoever purchased it would have no share in the Hereafter. Miserable indeed was that for which they sold themselves, if only they knew.”

The expression “sold themselves” is particularly striking. The Qur’an is telling us that sometimes the real price of forbidden power is not money—it is one's own soul and relationship with Allah.

Thus, the mention of Hārūt and Mārūt has a powerful message for every generation: seek knowledge, but never separate knowledge from morality; seek power, but never at the cost of obedience to Allah; and whenever knowledge becomes a choice between benefit and corruption, remember the warning: “We are only a trial, so do not disbelieve.”

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Surah 2 Al Baqarah (The Cow)  already published

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

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An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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Surah As Saffat - Those Who Set the Ranks: Exegesis of 37th chapter of the Holy Quran - Part III

Sūrah Aṣ-Ṣāffāt is the 37th chapter (sūrah) of the Qur'an with 182 verses (āyāt) and five rukhu, part of the 23rd Juz'.

In the Overview of the Sūrah, it was explained that the exegesis / tafseer of this Sūrah will be segmented owing to its length as under:

• Part - I: Rukhu 1-2 (verses 1-74)
• Part - II Rukhu 3-4 (Verses 75-138)
• Part - III Rukhu 5 (Verses 139-182)

With exegesis / tafseer of rukhus 1-4 already given in the Parts I and II, this post covers the last ruku covering verses 139-182. 

The last verses of the Surah were not only a warning for the disbelievers of Makkah, but also a good news for the believers who were passing through highly unfavorable and discouraging conditions on account of their supporting and following the Holy Prophet. In these verses they were given the good news that they should not be disheartened at the hardships and difficulties they had to encounter in the beginning, for in the end they alone would attain dominance, and the standard bearers of falsehood, who appeared to be dominant at the time would be overwhelmed and vanquished at their hands. A few years later the turn the events took, proved that it was not an empty consolation but an inevitable reality of which they had been foretold in order to strengthen their hearts.

Let us now read the translation and exegesis / tafseer in English of the Rukhu 5 (Verses 139-182) of the Surah. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

Verses 149-166 mention allegations of the disbelievers of Makkah of Angels being daughters of Allah and Jinns having blood relations with Allah and a strong rebuttal by Allah for these claims being utterly false.

In fact, another theme starts from here. In the preceding theme that started from verse 11, the Quraish had been put this question: Ask them: what is more difficult: their own creation or of those things that We have created? Now, they are being asked this second question. The object of the first question was to warn the disbelievers of their deviation because of which they regarded life-after-death and the meting out of rewards and punishments as impossible, and therefore, mocked the Prophet (peace be upon him) for it. Now they are being asked this second question to warn them of their ignorance due to which they attributed children to Allah and would join anybody with Allah in any relationship they liked on mere conjecture.

149. Now ask them (O Muhammad ): "Are there (only) daughters for your Lord and sons for them?"

Traditions show that in Arabia the tribes of Quraish, Juhainah, Bani Salimah, Khuzaah, Bani Mulaih, etc. held the belief that the angels were Allah’s daughters. This belief of their ignorance has been referred to at several places in the Quran, e.g. in (Surah An-Nisa, Ayat 117); (Surah An- Nahl, Aytas 57-58); (Surah Bani-Israil, Ayat 40); (Surah Az- Zukhruf, Ayats 16, 19); (Surah An-Najm, Ayats 21-27).

150. Or did We create the angels females while they were witnesses? 151. Verily, it is of their falsehood that they (Quraish pagans) say: 152. "Allah has begotten offspring or children (i.e. angels are the daughters of Allah)?" And, verily, they are liars! 153. Has He (then) chosen daughters rather than sons? 154. What is the matter with you? How do you decide? 155. Will you not then remember? 156. Or is there for you a plain authority? 

157. Then bring your Book if you are truthful!

That is, there can be only two bases for regarding the angels as the daughters of Allah. Either such a thing could be said on the basis of observation, or the one who asserted it should possess a divine book in which Allah Himself might have stated that the angels were His daughters. Now, if those who held such belief could neither make a claim to have observed such a thing nor did they possess any divine book that might contain such a thing, there could be no greater stupidity than this that one should base his religious belief on mere conjecture, and attribute to Allah, Lord of the worlds, such things as were patently ridiculous

وَجَعَلُوۡا بَيۡنَهٗ وَبَيۡنَ الۡجِنَّةِ نَسَبًا ؕ​ وَلَقَدۡ عَلِمَتِ الۡجِنَّةُ اِنَّهُمۡ لَمُحۡضَرُوۡنَۙ‏ 

158. And they have invented a kinship between Him and the jinns, but the jinns know well that they have indeed to appear (before Him) (i.e. they will be brought for accounts).

Though the word used is al-jinnah instead of almalaikah, some major commentators have opined that here the word jinn has been used for malaikah in its literal sense (of hidden creation); malaikah (angels) also are, in reality, a hidden creation, and the following theme also demands that al jinnah here be taken in the sense of al-malaikah.

159. Glorified is Allah! (He is Free) from what they attribute unto Him! 160. Except the slaves of Allah, whom He chooses (for His Mercy i.e. true believers of Islamic Monotheism who do not attribute false things unto Allah). 161. So, verily you (pagans) and those whom you worship (idols). 162. Cannot lead astray [turn away from Him (Allah) anyone of the believers], 

163. Except those who are predestined to burn in Hell!

Another translation of this verse can be: Therefore, you and your worship: on this you cannot tempt into mischief anyone except him. According to this second translation, the meaning would be: O you who have gone astray, by this worship that you are performing before us, and regarding us as the children of Allah, Lord of the worlds, you cannot tempt us into mischief. By this you can only beguile a fool who might be working for his own doom. So, we refuse to fall into the trap that you have set for us.

164. There is not one of us (angels) but has his known place (or position);

That is, not to speak of being Allah’s children, we do not have the power to exceed in any way or degree the place and position and status appointed for each of us by Allah.

165. Verily, we (angels), we stand in rows for the prayers (as you Muslims stand in rows for your prayers); 166. Verily, we (angels), we are they who glorify (Allah's Praises i.e. perform prayers).

Verses 167-182 give glad tidings that Allah has promised to help His Rasools and His devotees:

167. And indeed they (Arab pagans) used to say; 168. "If we had a reminder as had the men of old (before the coming of Prophet Muhammad  as a Messenger of Allah).

169. "We would have indeed been the chosen slaves of Allah (true believers of Islamic Monotheism)!"

This same thing has already been mentioned in( Surah Fatir, Ayat 42). "Swearing by Allah their strongest oaths they claimed that if a warner came to them they would be better-guided than any other people. But when a warner did come to them, his coming only increased their aversion (to the Truth)."

170. But (now that the Qur'an has come) they disbelieve therein (i.e. in the Qur'an and in Prophet Muhammad  , and all that which he brought, the Divine Revelation), so they will come to know! 171. And, verily, Our Word has gone forth of old for Our slaves, the Messengers, 172. That they verily would be made triumphant.

173. And that Our hosts, they verily would be the victors.

Allah’s army: implies the believers who obey Allah’s Messenger and side with him. This also includes those unseen powers by which Allah helps the followers of the truth.
This help and domination does not necessarily mean that in every age every Prophet of Allah and his followers must attain political dominance, but this dominance has many forms, one of which is political rule as well. Wherever the Prophets of Allah did not attain any such dominance, they did establish their moral superiority even in those places. The nations which did not accept their message and adopted a way contrary to their teachings were ultimately doomed to destruction. Whatever philosophies of error and misguidance the people invented and whatever corrupt and evil practices of life they enforced died out ultimately after they had their sway for some time. But the truths preached by the Prophets of Allah for thousands of years have been unalterable before as they are unalterable today. No one has been able to disprove them in any way.

174. So turn away (O Muhammad ) from them for a while,

175. And watch them and they shall see (the punishment)!

That is, it will not take long when they will see their defeat and your victory with their own eyes. This proved to be true as it had been foretold. Hardly 14 to 15 years had passed after the revelation of these vases when the pagans of Makkah witnessed the Prophet (peace be upon him) enter their city as a conqueror, and then a few years later the same people saw that Islam had overwhelmed not only Arabia but the mighty empires of Rome and Iran as well.

176. Do they seek to hasten on Our Torment?
177. Then, when it descends into their courtyard (i.e. near to them), evil will be the morning for those who had been warned!
178.  So turn (O Muhammad ) away from them for a while,
179. And watch and they shall see (the torment)!
180. Glorified be your Lord, the Lord of Honour and Power! (He is free) from what they attribute unto Him!
181. And peace be on the Messengers!
182. And all the praise and thanks be to Allah, Lord of the 'Alamin (mankind, jinns and all that exists).

Here we come to the end of the Part III of the exegesis / tafseer of rukus 5 (verses 149-182) of the surah and the end of Surah As Saffat as well.. In the Part III exegesis / tafsir of the fifth ruku (verses 149-182) will be presented. May Allah help us to understand the Holy Quran better than before. Aameen.

You may now like to listen to Arabic recitation of Sūrah Aṣ-Ṣāffāt  with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 | 5 |
Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook
Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Surah Naziat (Those Who Pull Out): Summary of 79th Chapter of the Holy Quran

Sūrat an-Nāziʻāt's theme centers on the truth the End Day / Resurrection and the life hereafter. Since it being one of the chapter revealed in Makkah, it also warns of the consequences of belying the Messenger of Allah,  a clear message to the pagans and nonbelievers of Makkah who mocked the Prophet of Allah whenever He called upon them to listen to the truth and words of salvation that if heeded to, may save them from the fire of hell awaiting when the final whistle is blown to mark the end of the world.

Its name derived from the word wan-nazi‘at with which it opens. The root (n-z-‘) roughly means “to yank out with great force.” [3]

Let us now see explanation of segmented portions of Sūrat an-Nāziʻāt for easy understanding:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

In the opening nine verses of the surah, Allah has taken a solemn pledge of His angels that on the End Day when the final whistle is blown, they would tear open the graves and draw out from the depth the dead, some gently who had had exhibited good deeds and listened to the Divine commandments, and others with rather harshly for they negated the messengers and prophets who tried to convey to them the divine commandments.

[1-9] By those (angels) who tear out from the depths, and draw out gently, and by those (angels) who glide about swiftly (through space), then hasten out (to carry out Commands), then conduct the affairs (in accordance with Divine Commands). The Day when the quake shall cause. a violent jolt, which is followed by another jolt, some hearts on that Day shall be trembling with fear, their looks struck with awe.

These verses have been specifically to tell the audience that the Resurrection is a Divine reality and that it will certainly come to pass and the second life after death will certainly take place. For the angels who are employed to pluck out the soul today can also be employed to restore the soul tomorrow, and the angels who promptly execute Allah's Commands and conduct the affairs of the universe today can also upset the order of the universe tomorrow by orders of the same God and can also bring about a new order. And when the End Day comes, those who sinned and wronged, they shall be trembling with fear, their looks struck with awe.

But while the pleasures of life go on and the wealth makes life easy going, one cannot fathom the Divine commandments unless one hears sincerely to the prophets. 

[10-14] They say, "Shall we really be restored to our former state? What, when we shall have become hollow, rotten bones?" They said, "It would then be a return with sheer loss!" Whereas it will only need a single shout and they will forthwith appear in an open plain.

And when they, the unbelieving, are told that a day will come when all dead will be raised from their graves, they mock the prophets and pull their legs for telling them that dead could raised again. It is for those to know that it will be no hard task of Allah who first created the world from nothing and would reassemble what is contained in the bosom of the earth to question them of their deeds while they were alive. And then the reality would be revealed that what prophets and messengers told them was the truth they refused to accept.

In the verses 15-26, the nonbelievers are taken back to the times of Prophet Musa (Moises, peace be upon him) when he too was mocked by Pharaoh, the all powerful self proclaimed lord of the world, to caution them that even the strongest and mightiest could not escape the wrath of Allah when they mocked the messenger of Allah.

[15-26] Has the story of Moses reached you? Recall when his Lord called out to him in the sacred valley of Tuwa, (saying), "Go to Pharaoh: he has become rebellious, and say to him: Will you mind to adopt purity that I may guide you to your Lord, so that you may have fear (of Him)?" Then Moses (went to Pharaoh and) showed him the great Sign, but he belied it and disobeyed. Then, he turned back to devise plots, and gathering the people together, proclaimed, "I am your Lord, the highest." Consequently, Allah seized him for punishment both in the Hereafter and in the world. Indeed, there is a lesson in this for him who fears.

According to general opinion among the commentators "the sacred . valley of 'Tuwa" means "the sacred valley which was named Tuwa". But, besides this, two other meanings of it also have been given: [1]

• "The valley that was blessed and made sacred twice" . for it was first made sacred when Allah spoke to Moses in it for the first time, and it was blessed and made sacred for the second time when the Prophet Moses led the children of Israel out of Egypt and brought them into it; 
• and "called out to him in the sacred valley in the night," and this is according to the meaning of Tuwa in the Arabic idiom. 

The instruction given to Prophet Musa (peace be upon him) was: "Go, you and your brother Aaron, to Pharaoh for he has transgressed all bounds. Talk to him gently; maybe that he is convinced by admonition or is imbued with fear." (Ta Ha: 44). One model of the gentle speech has been given in these verses, which shows what right method a preacher should adopt when preaching to a perverted man. Other models are given in Surah Ta Ha: 49-52, Surah Ash-Shua`ra': 23-28, and Surah Al-Qasas: 37. These verses are of those in which Allah has taught the correct methods of preaching Islam in the Qur'an. [1]

And when the defiant Pharaoh refused to listen to the messenger of Allah and tried to show his might by asking his subjects to tell Prophet Musa as to who could be more powerful than he, Allah punished him for his pride. And he was drowned with his entire army when chasing the followers of Prophet Musa. And that was not all, as if that was not all, Allah promised to save his body as sign of caution for those who refused to obey Allah and His messengers and prophets.

The purpose of mentioning Prophet Musa and his discussion with the Pharaoh is to warn the people to the effect : “You know full well what fate the Pharaoh met in consequence of belying the Messenger and rejecting the guidance brought by him and endeavoring to defeat his mission by trickery and deceit. If you do not learn any lesson from it and do not change your ways and attitude accordingly, you also will have to meet the same fate." [3]

It may be added here the Prophet Musa had not been sent to Pharaoh only for the deliverance of the children of Israel as some people seem to think but the primary object of his appointment was to show Pharaoh and his people the right way, and the second object was that if he did not accept the right way, the children of Israel (who in fact were a Muslim people) should be taken out of his slavery and from Egypt. [1]

Verses 27-33 show what Allah can do and would do. If He had made this universe, and adorned it pastures and crops so that people could eat and have their cattle fed, it would be no wonder that He destroys everything He created and then recreate it to take stock of everyone's deeds:

[27-33] Are you (O men,) harder to create, or is the heaven? Allah built it: He raised its vault high and gave it balance, and covered its night and brought forth its day. After that He spread out the earth from within it. He brought out its water and its pasture, and set the mountains in it, as a mesas of sustenance for you and your cattle.

This same argument for life after death has been given at several places in the Qur'an. For example, in Surah Ya Sin it has been said: "Is not He Who created the heavens and the earth able to create the like of them (again)? Why not, when He is the skillful Creator." (v. 81) And in Surah Al-Mu'min it was said: "Surely the creation of the heavens and the earth is a greater task than the creation of man, but most people do not know. (v. 57) [1]

In the verses 34-41, the End Day has been painted. In the first the for 'great disaster' the words at-Taammat alkubra have been used. Taammah by itself is a grievous calamity which afflicts everybody. Then it has been further qualified by the word kubra (great), which shows that the mere word taammah is not enough to describe fully its intensity and severity. 

[34-41] Then, when the great Disaster befalls the Day when man shall remember whatever he had striven for and Hell shall be laid open for everyone to see, then the one who had rebelled and preferred the life of the world, Hell shall be his home. As for him who had feared to stand before his Lord and restrained himself from evil desires, Paradise shall be his home.

On that day, every man will come to remember what good or bad has he done while lived his wordily life. That is, "When man will see that the same Day of accountability of which he was being foretold in the world, has come, he will start remembering each one of his misdeeds done in the world even before his records are handed over to him. Some people experience this even in the world. if at some time they come across a dangerous situation suddenly when death seems to be staring them in the face, their whole life-film flashes across their mind's eye all at once. [1]

In fact in these verses, in a few words, it has been told briefly what shall be the criterion of the final judgment in the Hereafter. One kind of the conduct of life in the world is that transgressing all bounds of service man should rebel against his God and should make up his mind that he would seek only the benefits and pleasures of this world in whatever way they could be sought and achieved. The other kind of conduct is that while man passes life in the world he should constantly keep in view the truth that ultimately one day he has to stand before his Lord, and should refrain from fulfilling the evil desires of the self only for the fear that if he earned an unlawful benefit in obedience to his self, or enjoyed an evil pleasure, what answer he would give to his Lord. The criterion of the judgment in the Hereafter will be which of the two kinds of conduct he adopted in the world. If he had adopted the first kind of conduct, his permanent abode would be Hell, and if he had adopted the second kind of conduct, his permanent home would be Paradise.

And the last verses of the Sūrat an-Nāziʻāt prove that no one but Allah knows when the End Day would come. The pagans of Makkah would ask endless questions from the Holy Prophet (peace be upon him) to an extent to leave him answer-less: 

[42-46] They ask you, "When will the Hour come to stay?" (But) it is not for you to tell its time. Its knowledge rests only with your Lord. You are only a warner to him who fears it. The day these people see it, they will feel as though they had stayed (in the world or in the state of death) only for the afternoon of a day or its forenoon.

Thus in order to save the Prophet from any uneasiness for not being in knowledge of, Allah has told his messenger that His task is only to convey the audience what He has been told to covey.  And that "Your warning will benefit only him who fears the coming of that Day."  For those who have faith and have clean hearts have nothing to fear as to when the final bugle will be blown for they are all ready to meet their Creator to be rewarded and sent to the Paradise. 

It is only those who have sinned and know that they would be one day taken to task are fearful of day they are ready to believe. Besides asking questions from the Prophet of Allah questions He did not have answers was in fact to mock Him for not in knowledge of things He was making them afraid of.

You may now like to listen to Arabic recitation of Sūrat an-Nāziʻāt with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand)

Photo | References: | 1 | 2 | 3 |

An effort has been made to gather explanation of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, those wanting detailed explanations and tafsir (exegesis), may refer to sites the references of which are given above.

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