{
  "number": 79,
  "slug": "naziat",
  "name": "An-Naziat",
  "arabicName": "النازعات",
  "meaning": "Those Who Draw Out",
  "period": "Makkan",
  "juz": 30,
  "tagline": "POWER HUMBLED & A RETURN REMEMBERED",
  "overview": "Forceful opening oaths lead to resurrection, then to Moses’ encounter with Pharaoh. The scale of creation challenges denial of return, while the closing passage turns from predictions about the Hour toward reverence, restraint, and responsibility.",
  "sources": [
    {
      "title": "Arabic text · quranjson (MIT)",
      "url": "https://raw.githubusercontent.com/semarketir/quranjson/master/source/surah/surah_79.json"
    },
    {
      "title": "M. M. Pickthall · 1930 translation",
      "url": "https://original.sacred-texts.com/isl/pick/079.htm"
    },
    {
      "title": "Word glosses · Quranic Arabic Corpus (GPL-3.0)",
      "url": "https://corpus.quran.com/wordbyword.jsp?chapter=79&verse=1"
    },
    {
      "title": "Word glosses · Quranic Arabic Corpus (GPL-3.0)",
      "url": "https://corpus.quran.com/wordbyword.jsp?chapter=79&verse=34"
    },
    {
      "title": "Word glosses · Quranic Arabic Corpus (GPL-3.0)",
      "url": "https://corpus.quran.com/wordbyword.jsp?chapter=79&verse=40"
    },
    {
      "title": "Word glosses · Quranic Arabic Corpus (GPL-3.0)",
      "url": "https://corpus.quran.com/wordbyword.jsp?chapter=79&verse=45"
    },
    {
      "title": "Word glosses · Quranic Arabic Corpus (GPL-3.0)",
      "url": "https://corpus.quran.com/wordbyword.jsp?chapter=79&verse=10"
    },
    {
      "title": "Word glosses · Quranic Arabic Corpus (GPL-3.0)",
      "url": "https://corpus.quran.com/wordbyword.jsp?chapter=79&verse=16"
    },
    {
      "title": "Word glosses · Quranic Arabic Corpus (GPL-3.0)",
      "url": "https://corpus.quran.com/wordbyword.jsp?chapter=79&verse=22"
    },
    {
      "title": "Word glosses · Quranic Arabic Corpus (GPL-3.0)",
      "url": "https://corpus.quran.com/wordbyword.jsp?chapter=79&verse=27"
    },
    {
      "title": "Surah introduction · Quran.com",
      "url": "https://quran.com/an-naziat/info"
    },
    {
      "title": "Opening oaths and awakening · Ibn Kathir",
      "url": "https://quran.com/an-naziat/2/tafsirs/en-tafisr-ibn-kathir"
    },
    {
      "title": "Moses and Pharaoh · Ibn Kathir",
      "url": "https://quran.com/an-naziat/15/tafsirs/en-tafisr-ibn-kathir"
    },
    {
      "title": "Egypt in the wider Moses narrative · Quran 10:87",
      "url": "https://quran.com/yunus/87"
    },
    {
      "title": "622 CE · Hijrah period boundary · Encyclopaedia Britannica (1911)",
      "url": "https://en.wikisource.org/wiki/1911_Encyclop%C3%A6dia_Britannica/Hejira"
    }
  ],
  "verses": [
    {
      "n": 1,
      "arabic": "وَٱلنَّٰزِعَٰتِ غَرْقًۭا",
      "translation": "By those who drag forth to destruction,"
    },
    {
      "n": 2,
      "arabic": "وَٱلنَّٰشِطَٰتِ نَشْطًۭا",
      "translation": "By the meteors rushing,"
    },
    {
      "n": 3,
      "arabic": "وَٱلسَّٰبِحَٰتِ سَبْحًۭا",
      "translation": "By the lone stars floating,"
    },
    {
      "n": 4,
      "arabic": "فَٱلسَّٰبِقَٰتِ سَبْقًۭا",
      "translation": "By the angels hastening,"
    },
    {
      "n": 5,
      "arabic": "فَٱلْمُدَبِّرَٰتِ أَمْرًۭا",
      "translation": "And those who govern the event,"
    },
    {
      "n": 6,
      "arabic": "يَوْمَ تَرْجُفُ ٱلرَّاجِفَةُ",
      "translation": "On the day when the first trump resoundeth."
    },
    {
      "n": 7,
      "arabic": "تَتْبَعُهَا ٱلرَّادِفَةُ",
      "translation": "And the second followeth it,"
    },
    {
      "n": 8,
      "arabic": "قُلُوبٌۭ يَوْمَئِذٍۢ وَاجِفَةٌ",
      "translation": "On that day hearts beat painfully"
    },
    {
      "n": 9,
      "arabic": "أَبْصَٰرُهَا خَٰشِعَةٌۭ",
      "translation": "While eyes are downcast"
    },
    {
      "n": 10,
      "arabic": "يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى ٱلْحَافِرَةِ",
      "translation": "(Now) they are saying: Shall we really be restored to our first state"
    },
    {
      "n": 11,
      "arabic": "أَءِذَا كُنَّا عِظَٰمًۭا نَّخِرَةًۭ",
      "translation": "Even after we are crumbled bones ?"
    },
    {
      "n": 12,
      "arabic": "قَالُوا۟ تِلْكَ إِذًۭا كَرَّةٌ خَاسِرَةٌۭ",
      "translation": "They say: Then that would be a vain proceeding."
    },
    {
      "n": 13,
      "arabic": "فَإِنَّمَا هِىَ زَجْرَةٌۭ وَٰحِدَةٌۭ",
      "translation": "Surely it will need but one shout,"
    },
    {
      "n": 14,
      "arabic": "فَإِذَا هُم بِٱلسَّاهِرَةِ",
      "translation": "And lo! they will be awakened."
    },
    {
      "n": 15,
      "arabic": "هَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ",
      "translation": "Hath there come unto thee the history of Moses ?"
    },
    {
      "n": 16,
      "arabic": "إِذْ نَادَىٰهُ رَبُّهُۥ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى",
      "translation": "How his Lord called him in the holy vale of Tuwa,"
    },
    {
      "n": 17,
      "arabic": "ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ",
      "translation": "(Saying:) Go thou unto Pharaoh - Lo! he hath rebelled -"
    },
    {
      "n": 18,
      "arabic": "فَقُلْ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ",
      "translation": "And say (unto him): Hast thou (will) to grow (in grace) ?"
    },
    {
      "n": 19,
      "arabic": "وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ",
      "translation": "Then I will guide thee to thy Lord and thou shalt fear (Him)."
    },
    {
      "n": 20,
      "arabic": "فَأَرَىٰهُ ٱلْءَايَةَ ٱلْكُبْرَىٰ",
      "translation": "And he showed him the tremendous token."
    },
    {
      "n": 21,
      "arabic": "فَكَذَّبَ وَعَصَىٰ",
      "translation": "But he denied and disobeyed,"
    },
    {
      "n": 22,
      "arabic": "ثُمَّ أَدْبَرَ يَسْعَىٰ",
      "translation": "Then turned he away in haste,"
    },
    {
      "n": 23,
      "arabic": "فَحَشَرَ فَنَادَىٰ",
      "translation": "Then gathered he and summoned"
    },
    {
      "n": 24,
      "arabic": "فَقَالَ أَنَا۠ رَبُّكُمُ ٱلْأَعْلَىٰ",
      "translation": "And proclaimed: \"I (Pharaoh) am your Lord the Highest.\""
    },
    {
      "n": 25,
      "arabic": "فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلْءَاخِرَةِ وَٱلْأُولَىٰٓ",
      "translation": "So Allah seized him (and made him) an example for the after (life) and for the former."
    },
    {
      "n": 26,
      "arabic": "إِنَّ فِى ذَٰلِكَ لَعِبْرَةًۭ لِّمَن يَخْشَىٰٓ",
      "translation": "Lo! herein is indeed a lesson for him who feareth."
    },
    {
      "n": 27,
      "arabic": "ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ ۚ بَنَىٰهَا",
      "translation": "Are ye the harder to create, or is the heaven that He built ?"
    },
    {
      "n": 28,
      "arabic": "رَفَعَ سَمْكَهَا فَسَوَّىٰهَا",
      "translation": "He raised the height thereof and ordered it;"
    },
    {
      "n": 29,
      "arabic": "وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا",
      "translation": "And He made dark the night thereof, and He brought forth the morn thereof."
    },
    {
      "n": 30,
      "arabic": "وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ",
      "translation": "And after that He spread the earth,"
    },
    {
      "n": 31,
      "arabic": "أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا",
      "translation": "And produced therefrom the water thereof and the pasture thereof,"
    },
    {
      "n": 32,
      "arabic": "وَٱلْجِبَالَ أَرْسَىٰهَا",
      "translation": "And He made fast the hills,"
    },
    {
      "n": 33,
      "arabic": "مَتَٰعًۭا لَّكُمْ وَلِأَنْعَٰمِكُمْ",
      "translation": "A provision for you and for your cattle."
    },
    {
      "n": 34,
      "arabic": "فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلْكُبْرَىٰ",
      "translation": "But when the great disaster cometh,"
    },
    {
      "n": 35,
      "arabic": "يَوْمَ يَتَذَكَّرُ ٱلْإِنسَٰنُ مَا سَعَىٰ",
      "translation": "The day when man will call to mind his (whole) endeavour,"
    },
    {
      "n": 36,
      "arabic": "وَبُرِّزَتِ ٱلْجَحِيمُ لِمَن يَرَىٰ",
      "translation": "And hell will stand forth visible to him who seeth,"
    },
    {
      "n": 37,
      "arabic": "فَأَمَّا مَن طَغَىٰ",
      "translation": "Then, as for him who rebelled"
    },
    {
      "n": 38,
      "arabic": "وَءَاثَرَ ٱلْحَيَوٰةَ ٱلدُّنْيَا",
      "translation": "And chose the life of the world,"
    },
    {
      "n": 39,
      "arabic": "فَإِنَّ ٱلْجَحِيمَ هِىَ ٱلْمَأْوَىٰ",
      "translation": "Lo! hell will be his home."
    },
    {
      "n": 40,
      "arabic": "وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ",
      "translation": "But as for him who feared to stand before his Lord and restrained his soul from lust,"
    },
    {
      "n": 41,
      "arabic": "فَإِنَّ ٱلْجَنَّةَ هِىَ ٱلْمَأْوَىٰ",
      "translation": "Lo! the Garden will be his home."
    },
    {
      "n": 42,
      "arabic": "يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا",
      "translation": "They ask thee of the Hour: when will it come to port ?"
    },
    {
      "n": 43,
      "arabic": "فِيمَ أَنتَ مِن ذِكْرَىٰهَآ",
      "translation": "Why (ask they) ? What hast thou to tell thereof ?"
    },
    {
      "n": 44,
      "arabic": "إِلَىٰ رَبِّكَ مُنتَهَىٰهَآ",
      "translation": "Unto thy Lord belongeth (knowledge of) the term thereof."
    },
    {
      "n": 45,
      "arabic": "إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَىٰهَا",
      "translation": "Thou art but a warner unto him who feareth it."
    },
    {
      "n": 46,
      "arabic": "كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا",
      "translation": "On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof."
    }
  ],
  "glosses": [
    [
      "By those who extract",
      "violently,"
    ],
    [
      "And those who draw out",
      "gently,"
    ],
    [
      "And those who glide",
      "swimming,"
    ],
    [
      "And those who race each other",
      "(in) a race,"
    ],
    [
      "And those who arrange",
      "(the) matter."
    ],
    [
      "(The) Day",
      "will quake",
      "the quaking one,"
    ],
    [
      "Follows it",
      "the subsequent,"
    ],
    [
      "Hearts,",
      "that Day,",
      "will palpitate,"
    ],
    [
      "Their eyes",
      "humbled."
    ],
    [
      "They say,",
      "\"Will we",
      "indeed be returned",
      "to",
      "the former state?"
    ],
    [
      "What! When",
      "we are",
      "bones",
      "decayed?\""
    ],
    [
      "They say,",
      "\"This",
      "then",
      "(would be) a return",
      "losing.\""
    ],
    [
      "Then only",
      "it",
      "(will be) a shout",
      "single,"
    ],
    [
      "And behold!",
      "They",
      "(will be) awakened."
    ],
    [
      "Has",
      "(there) come to you",
      "(the) story",
      "(of) Musa?"
    ],
    [
      "When",
      "called him",
      "his Lord",
      "in the valley",
      "the sacred",
      "(of) Tuwa,"
    ],
    [
      "\"Go",
      "to",
      "Firaun.",
      "Indeed, he",
      "(has) transgressed."
    ],
    [
      "And say,",
      "\"Would",
      "[for] you",
      "[to]",
      "[that]",
      "purify yourself?"
    ],
    [
      "And I will guide you",
      "to",
      "your Lord",
      "so you would fear.\""
    ],
    [
      "Then he showed him",
      "the sign",
      "the great."
    ],
    [
      "But he denied",
      "and disobeyed."
    ],
    [
      "Then",
      "he turned his back,",
      "striving,"
    ],
    [
      "And he gathered",
      "and called out,"
    ],
    [
      "Then he said,",
      "\"I am",
      "your Lord,",
      "the Most High.\""
    ],
    [
      "So seized him",
      "Allah",
      "(with) an exemplary punishment",
      "(for) the last",
      "and the first."
    ],
    [
      "Indeed,",
      "in",
      "that",
      "surely (is) a lesson",
      "for whoever",
      "fears."
    ],
    [
      "Are you",
      "a more difficult",
      "creation",
      "or",
      "the heaven.",
      "He constructed it?"
    ],
    [
      "He raised",
      "its ceiling",
      "and proportioned it."
    ],
    [
      "And He darkened",
      "its night",
      "and brought out",
      "its brightness."
    ],
    [
      "And the earth",
      "after",
      "that",
      "He spread it."
    ],
    [
      "He brought forth",
      "from it,",
      "its water",
      "and its pasture,"
    ],
    [
      "And the mountains,",
      "He made them firm,"
    ],
    [
      "(As) a provision",
      "for you",
      "and for your cattle."
    ],
    [
      "But when",
      "comes",
      "the Overwhelming Calamity",
      "the great,"
    ],
    [
      "(The) Day",
      "will remember",
      "man",
      "what",
      "he strove (for),"
    ],
    [
      "And will be made manifest",
      "the Hellfire",
      "to (him) who",
      "sees,"
    ],
    [
      "Then as for",
      "(him) who",
      "transgressed,"
    ],
    [
      "And preferred",
      "the life",
      "(of) the world,"
    ],
    [
      "Then indeed,",
      "the Hellfire,",
      "it",
      "(is) the refuge."
    ],
    [
      "But as for",
      "(him) who",
      "feared",
      "standing",
      "(before) his Lord,",
      "and restrained",
      "his soul",
      "from",
      "the vain desires,"
    ],
    [
      "Then indeed,",
      "Paradise -",
      "it (is)",
      "the refuge."
    ],
    [
      "They ask you",
      "about",
      "the Hour,",
      "when",
      "(is) its arrival?"
    ],
    [
      "In what",
      "(are) you",
      "[of]",
      "(to) mention it?"
    ],
    [
      "To",
      "your Lord",
      "(is) its finality."
    ],
    [
      "Only",
      "you",
      "(are) a warner",
      "(for him) who",
      "fears it."
    ],
    [
      "As though they,",
      "(the) Day",
      "they see it,",
      "not",
      "they had remained",
      "except",
      "an evening",
      "or",
      "a morning thereof."
    ]
  ],
  "titles": [
    "Those who draw out forcefully",
    "Those who draw out gently",
    "Those who glide",
    "Those who race ahead",
    "Those who arrange affairs",
    "The first great shaking",
    "The following event",
    "Hearts tremble",
    "Eyes lowered",
    "The question of return",
    "After bones have crumbled",
    "A return dismissed",
    "One decisive call",
    "Suddenly awakened",
    "The story of Moses",
    "The sacred valley of Tuwa",
    "A mission to Pharaoh",
    "An invitation to purification",
    "Guidance toward reverence",
    "The great sign",
    "Denial and disobedience",
    "Turning away to act",
    "Gathering an audience",
    "A claim to supreme lordship",
    "Power brought to account",
    "A lesson for the attentive",
    "The scale of creation",
    "The height of the sky",
    "Dark night and bright morning",
    "The earth spread out",
    "Water and pasture",
    "Mountains made firm",
    "Provision for living creatures",
    "The overwhelming event",
    "Remembering a life’s effort",
    "The fire made visible",
    "The one who transgressed",
    "Preferring the passing life",
    "An outcome of rebellion",
    "Reverence and self-restraint",
    "The Garden as a home",
    "When will the Hour arrive?",
    "The limit of the messenger’s knowledge",
    "Its knowledge belongs to the Lord",
    "A messenger’s task to warn",
    "An evening or a morning"
  ],
  "notes": [
    "The chapter begins with an oath describing forceful drawing out. Ibn Kathir records the interpretation of angels taking souls. The Arabic uses descriptive actions here, and the reader keeps the unseen in words rather than constructing an angelic portrait.",
    "The word aid gives gentle drawing out, while Pickthall renders the image as rushing meteors. These reflect different interpretive choices in English. Reading both alongside the commentary makes the distinction visible rather than silently replacing one translation.",
    "Gliding or swimming supplies the next action. Pickthall’s floating stars give a celestial rendering; the cited commentary reads angelic activity. The opening’s force comes from its succession of movements before the explicit scene of resurrection.",
    "Racing ahead intensifies the motion of the opening. Pickthall names angels at this point, while the Arabic word aid preserves the action itself. The reader can follow the rhythm without treating an illustration as evidence of unseen appearance.",
    "The sequence reaches the arranging of affairs. In the commentary, these actions are carried out under divine command. The oath prepares for a future event whose certainty does not depend on the confidence or disbelief of its audience.",
    "The future day is introduced through a great shaking. Pickthall renders it as the first trumpet, following a traditional explanation. The scene turns from the agents of the opening oaths toward what the human audience will experience.",
    "A following event answers the first. The short verse continues the sequence without providing a human calendar or measurable interval. Read with the surrounding lines, it builds the expectation of an unavoidable awakening.",
    "Attention moves from immense events to trembling hearts. The body registers what confident speech may previously have dismissed. This inward response prepares the contrast with the questions about resurrection that the passage soon recalls.",
    "Lowered eyes accompany the trembling hearts. Together the two brief verses give the future scene a human dimension. Their concern is the reversal of confidence before accountability, rather than a physical portrait of named individuals.",
    "The passage recalls a skeptical question about being returned to the former state. Present speech is placed beside the future awakening. The question allows the listener to hear how ordinary assumptions can become a barrier to considering resurrection.",
    "Crumbled bones give the objection its concrete image. The speaker treats bodily decay as a reason to doubt return. The surah will answer later by directing attention to a creation greater in scale than the human body.",
    "The proposed return is dismissed as loss or a vain proceeding. This continues the quoted response rather than stating the surah’s own conclusion. The next two verses answer with a deliberately brief description of awakening.",
    "One call is enough in the answer to the objection. The brevity contrasts with the doubts expressed before it. Resurrection is presented as dependent on divine command, not on human estimates of what reconstruction would require.",
    "The awakening follows abruptly. Pickthall emphasizes being awakened, while the commentary also discusses the open ground of emergence. The verse supplies no coordinates for an earthly site at which the reader could locate this future scene.",
    "Moses is introduced by name as the surah turns to a remembered account. The story provides a concrete example of power confronted by a message. Its place here connects denial of return with the danger of arrogance.",
    "The call comes in the sacred valley named Tuwa. The verse establishes the place within the narrative but does not give modern coordinates. The illustrated valley evokes the setting without claiming to identify a verified site.",
    "Pharaoh is the destination of the mission and is described through transgression. No personal royal name or dynasty appears. The passage’s concern is the misuse of power, not a secure identification with a particular surviving mummy.",
    "The first instruction is an invitation to purification. It gives the confrontation a striking beginning: the ruler is addressed as someone who may respond. The opportunity precedes the refusal described in the verses that follow.",
    "Guidance toward the Lord is linked with reverence. The offered change reaches beneath public authority to inward disposition. Within the narrative, this stands opposite Pharaoh’s later claim to a supremacy that belongs to him alone.",
    "A great sign is shown, but this verse does not describe its appearance. The compressed account assumes a wider remembered story. This reader retains that compression rather than inserting an imagined event as if named here.",
    "Pharaoh’s answer combines denial with disobedience. The verse distinguishes rejection of a message from the actions that accompany it. Its spare wording leaves the reader to follow the consequences rather than dwell on an invented confrontation.",
    "The ruler turns away and acts with urgency. The movement answers the invitation and sign with resistance. Read with the gathering in the next verse, the scene shows private refusal becoming a public exercise of influence.",
    "Gathering and calling out bring an audience into the account. The verse records the action without naming the crowd or locating a palace hall. Any reconstructed assembly is therefore illustrative rather than a documented historical scene.",
    "Pharaoh’s declaration presents the summit of his arrogance. The words are quoted as the claim being condemned, not affirmed. The passage contrasts a ruler’s assertion of supreme lordship with the authority before which he is accountable.",
    "The account turns from Pharaoh’s assertion to his being seized as an example. Pickthall relates the wording to this life and the afterlife. The verse gives no date, royal burial, or museum object that can identify the ruler.",
    "The purpose of the story is stated: a lesson for the person capable of reverence. This closes the narrative by directing attention toward the listener. History serves moral reflection rather than curiosity about the spectacle of a ruler’s downfall.",
    "The challenge now changes scale: is recreating the human harder than the heaven? The question addresses doubt about resurrection through what already exists. It asks the listener to reconsider the limits assumed in the earlier objection about bones.",
    "The raised and ordered sky continues that argument. Its scale is set against the smallness of human origins and remains. The verse invites reflection on creation without supplying a modern astronomical diagram or numerical measurement.",
    "Night’s darkness and morning’s brightness bring the immense sky into daily experience. These recurring conditions make the argument recognizable to every listener. The passage moves through the world as encountered rather than through an abstract catalogue.",
    "The earth is described as spread out in the sequence of provision. The reader is invited to consider a world made habitable. The verse is presented in its literary setting without forcing it into a modern debate about planetary shape.",
    "Water and pasture bring the reflection down to immediate needs. Their emergence supports life and prepares the purpose stated in verse 33. The text does not identify one spring, river, or grazing ground.",
    "Mountains are made firm within this account of the created world. Their familiar stability belongs to the landscape on which human life depends. The surah later contrasts such apparent permanence with the overwhelming future event.",
    "Provision is explicitly shared between people and their animals. This gathers the preceding landscape into a relationship of dependence. The verse can prompt gratitude for food, water, and the living systems that sustain daily life.",
    "The great overwhelming event interrupts the account of present provision. Its coming redirects attention from the world’s usefulness toward the account of human effort. The passage names its magnitude while leaving its date undisclosed.",
    "The human being remembers what they strove for. The focus is on a life’s directed effort, not simply isolated moments. This invites reflection on what repeated choices are building and what purposes have commanded attention.",
    "The fire is brought into view within the scene of judgment. The warning is now visible to those who see. Its place in the argument concerns future accountability, without licensing verdicts about the ultimate fate of particular people today.",
    "Transgression introduces the first side of the moral contrast. The same theme appeared in the account of Pharaoh, connecting the remembered ruler with the general warning. The passage asks whether a similar pattern can shape ordinary choices.",
    "Preference for the worldly life develops the meaning of that transgression. The issue is what takes priority when desires and responsibilities compete. The verse does not require neglect of family, work, or the material needs of others.",
    "The first outcome completes the contrast begun two verses earlier. The warning follows a pattern of rebellion and misplaced priority. Reading the sequence together keeps the moral description attached to the outcome instead of treating it as an isolated threat.",
    "Reverence before the Lord is joined with restraining the self from desire. The positive contrast concerns inward recognition expressed through action. It gives the reader a practical direction without claiming that every ordinary wish is itself blameworthy.",
    "The Garden is the home promised in this contrast. The brief statement offers hope after the account of restraint. Its placement beside the warning keeps the future horizon connected to the choices being made now.",
    "The listeners ask when the Hour will arrive, using the image of coming to port. The surah now addresses the urge to know a date. Its answer will redirect the question toward the messenger’s actual responsibility.",
    "The messenger is not presented as possessing an independent timetable. This limits what can be claimed in response to the question. Read with the following verse, it discourages turning warning into confident predictions about the date.",
    "Knowledge of the endpoint belongs to the Lord. The statement supplies the boundary left open by the question. It is a reason to avoid assigning current events to a countdown that the passage itself does not reveal.",
    "The messenger’s task is to warn those responsive to the Hour. This returns the passage from unavailable timing to the message’s purpose. Readiness is expressed through attention and conduct, rather than possession of a date.",
    "At the encounter, the elapsed earthly span seems like an evening or a morning. The closing comparison changes the scale of human time. It leaves the reader with urgency and perspective, without converting the image into a chronological formula."
  ],
  "sections": [
    {
      "start": 1,
      "end": 14,
      "title": "The call that awakens",
      "summary": "Forceful oaths and trembling hearts frame the question of resurrection and the sudden answer of a single call.",
      "reflection": "Which assumptions about what is possible might deserve a more careful examination?"
    },
    {
      "start": 15,
      "end": 26,
      "title": "Moses’ invitation and Pharaoh’s claim",
      "summary": "A call in the sacred valley leads to an invitation to purification, a rejected sign, and the exposure of arrogant power.",
      "reflection": "How can influence make a person less willing to receive correction?"
    },
    {
      "start": 27,
      "end": 33,
      "title": "A world made ready for life",
      "summary": "Sky, night, morning, earth, water, pasture, and mountains answer doubt through the scale and provision of creation.",
      "reflection": "What ordinary part of your surroundings becomes remarkable when you consider your dependence on it?"
    },
    {
      "start": 34,
      "end": 46,
      "title": "Remember your striving, leave the date unknown",
      "summary": "Contrasting outcomes turn attention to reverence and restraint, while knowledge of the Hour remains with the Lord.",
      "reflection": "How would you prepare differently if readiness mattered more than knowing when?"
    }
  ],
  "timeline": [
    {
      "title": "Moses is called · an earlier prophetic account",
      "year": null,
      "body": "Verses 15–19 recall the call at Tuwa and the mission to Pharaoh. The surah gives no year for Moses’ life or this encounter.",
      "source": "https://original.sacred-texts.com/isl/pick/079.htm"
    },
    {
      "title": "Pharaoh’s rejection and downfall",
      "year": null,
      "body": "Verses 20–26 compress the ruler’s denial, public claim, and punishment into a lesson. No dynasty, regnal year, tomb, or mummy is identified.",
      "source": "https://original.sacred-texts.com/isl/pick/079.htm"
    },
    {
      "title": "Before 622 CE · The Makkan mission · the first Quranic audience",
      "year": 622,
      "body": "The introduction places An-Naziat within the Makkan mission, addressing denial of resurrection. The earlier Moses narrative is distinguished from this setting of revelation. The year 622 marks the Hijrah boundary of the Makkan period; it is not an assigned revelation year for this passage.",
      "source": "https://quran.com/an-naziat/info"
    },
    {
      "title": "The Hour · its date belongs to the Lord",
      "year": null,
      "body": "Verses 42–46 explicitly separate warning from knowledge of the time. No prediction or historical countdown is added.",
      "source": "https://original.sacred-texts.com/isl/pick/079.htm"
    }
  ],
  "places": [
    {
      "id": "makkah",
      "name": "Makkah · the setting of revelation",
      "body": "The surah’s Makkan classification supplies its broad first-audience setting. This differs from the older story of Moses embedded within the chapter.",
      "lat": 21.4225,
      "lon": 39.8262,
      "source": "https://quran.com/an-naziat/info",
      "image": 3
    },
    {
      "id": "tuwa",
      "name": "Tuwa · the named sacred valley",
      "body": "Verse 16 names this sacred valley. Ibn Kathir treats Tuwa as its name; neither that verse nor this reader supplies an authenticated modern map pin. The valley image is evocative.",
      "source": "https://quran.com/an-naziat/15/tafsirs/en-tafisr-ibn-kathir",
      "image": 1
    },
    {
      "id": "egypt",
      "name": "Egypt · the wider setting of Pharaoh’s story",
      "body": "Quran 10:87 explicitly places Moses’ community in Egypt, providing a cross-reference for the wider story. This broad country marker does not identify Pharaoh’s palace, capital, tomb, or mummy.",
      "lat": 26.8206,
      "lon": 30.8025,
      "source": "https://quran.com/yunus/87",
      "image": 1
    }
  ],
  "people": [
    {
      "id": "moses",
      "title": "Moses · called to invite and guide",
      "body": "Moses is named in verse 15. He is called at Tuwa and sent to Pharaoh with an invitation and a sign. The account predates the Quran’s first audience but provides no absolute dates or grave location.",
      "verse": 15
    },
    {
      "id": "pharaoh",
      "title": "Pharaoh · a title without a named dynasty",
      "body": "The ruler’s claim and rejection are explicit in this passage. His personal name is not. Identifying him as Ramesses II or another king would require evidence beyond this surah; no mummy or tomb is presented as settled.",
      "verse": 24
    },
    {
      "id": "muhammad",
      "title": "Muhammad · the messenger asked about the Hour",
      "body": "The closing address defines the messenger’s role as warning and leaves the date with the Lord. He is discussed through the text, without a portrait or a claim that he gave a calendar prediction.",
      "verse": 45
    },
    {
      "id": "self-restraint",
      "title": "The person who restrains the self",
      "body": "Verses 40–41 describe reverence expressed through restraint. The contrast offers a role for the listener: responsibility is practiced in present choices, even while the time of the future account remains unknown.",
      "verse": 40
    }
  ],
  "history": [
    {
      "title": "An earlier story within a Makkan address",
      "body": "The chapter introduction distinguishes the Makkan revelation setting from the remembered example of Pharaoh. Their connection is thematic: denial and arrogant power meet an authority they cannot control.",
      "source": "https://quran.com/an-naziat/info"
    },
    {
      "title": "How the opening has been interpreted",
      "body": "Ibn Kathir reads the opening actions through angelic duties; Pickthall’s English also includes meteors and stars. The reader preserves the translation and identifies the interpretive difference in its notes.",
      "source": "https://quran.com/an-naziat/2/tafsirs/en-tafisr-ibn-kathir"
    },
    {
      "title": "The sacred valley is not a verified map pin",
      "body": "Ibn Kathir understands Tuwa as a valley’s name. This supports retaining the scriptural place-name, but it does not establish modern coordinates or an excavated location for the call.",
      "source": "https://quran.com/an-naziat/15/tafsirs/en-tafisr-ibn-kathir"
    },
    {
      "title": "No date for the Hour",
      "body": "The final verses explicitly reserve knowledge of the time to the Lord. Their historical value includes the question asked by the audience, while their practical focus remains warning and preparation.",
      "source": "https://original.sacred-texts.com/isl/pick/079.htm"
    }
  ],
  "revelationNote": "Makkan. Moses and Pharaoh belong to an earlier narrative without dates in this surah. Pharaoh’s dynasty, tomb, and mummy are not identified; Tuwa is left without precise coordinates. The text explicitly withholds the date of the Hour."
}