In the name of Allah, the Most Gracious, the Most Merciful.
The concise commentary
on the book *Bitaqat al-Ta'rif*
*bi-Suwar al-Mushaf al-Sharif*
by Dr. Muhammad ibn 'Abd al-'Aziz ibn 'Umar al-Nusayf,
may Allah preserve him.
Surah al-Nazi'at.
In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah,
and may peace and blessings be upon His Messenger.
We continue with our concise commentary on *Bitaqat al-Ta'rif*,
and we have arrived at Surah al-Nazi'at,
with which I have three points to highlight.
The first point
concerns
the reasons for the revelation (asbab al-nuzul) of the surah.
Of course, only one reason has been narrated for it,
regarding the questioning of the Prophet, peace and blessings of Allah be upon him, about the Hour.
It has been noted that objections have been raised
against both its chain of narration and its text.
The reason for citing it in the first place
is that the book
which was adopted
as a reference for reasons of revelation
established it and considered it strong.
Otherwise, it has been contested,
and indeed the objection carries weight.
For example,
the narrations suggest
that the Prophet, peace be upon him, was asking
about the Hour
or continually mentioning it, or as stated
in the hadith; whereas the verse reads:
"They ask you about the Hour," confirming
an individual asking about the Hour,
or people asking
about the Hour. Therefore, it was
subject to scrutiny from this
aspect, alongside other aspects
found in the book *Al-Muharrar*
*fi Asbab al-Nuzul*.
As for the second point, it concerns the order of revelation
of the surah, where it is stated
that it is counted as the eightieth, revealed after Surah al-Naba'
and before Surah al-Infitar.
The reason for revelation of its concluding verses,
despite the critical remarks concerning it, gives an impression
of its being relatively late in revelation.
Here, you will observe
that
pointing to the reason for revelation while it contains
weakness—if it indeed has weakness
and is contested—how can it
be cited as evidence here?
The issue has two aspects.
The first aspect is the absence
of strong narrations
that define the exact time
of the revelation of this surah
or the dating of its revelation.
And perhaps I have pointed out
repeatedly that it is more fitting here
to say "the dating of the revelation,"
and I clarify this:
it is truly about the dating of its revelation.
Thus, in the absence
of strong narrations, one may draw supporting evidence
from these reports. The first is
its being counted as the eightieth according to the well-known narration
from Jabir ibn Zayd,
which I have discussed extensively before.
Another is the existence of this narration,
which may suggest a somewhat late period of revelation,
as the questioning about the Hour did not occur
at the very beginning. This is merely
circumstantial evidence, even if weak.
So its being counted as the eightieth
indicates its lateness,
and this reason for revelation also suggests its lateness.
The convergence of both
may support the view that it was
indeed revealed late,
towards the end of the Meccan period.
Of course, I mean
its lateness within the Meccan period,
because the surahs revealed in the Meccan period
are slightly more than eighty.
Thus, its being
the eightieth means it belongs to the end
of the Meccan period,
and Allah knows best.
As for the third and final point,
it concerns the story
of the Prophet of Allah, Musa, mentioned
in the passages of the surah.
In the first passage...
Surah al-Naba' before it
spoke about the Resurrection from beginning to end,
along with the proofs of the Resurrection.
Here, the Resurrection is mentioned
from the beginning of the surah to its end,
and then comes this passage
that speaks of the story of Musa
with Pharaoh.
So what is the relationship between this story
and the Resurrection?
And what is its connection to the verses before and after it?
This draws attention:
when a single story appears
in a surah rather than a collection of stories,
and it comes right in the middle of the surah
or even in
other placements,
as will come in Surah al-Shams,
this is indeed noteworthy.
The scholars have paused at this
and considered it a parenthetical remark—
this is an inserted clause
or inserted sentences
within the discourse on the Resurrection,
serving as a solace
for the Master of the Messengers,
peace and blessings of Allah be upon him,
and for the believers with him,
and as a warning to the disbelievers who deny
the Day of Recompense.
Nevertheless,
if you consult the Tafsir *Nazm al-Durar*,
you will find that he elaborated at length
on the suitability of this specific story,
to the exclusion of other stories,
for the theme of the Resurrection.
The destruction of Pharaoh,
what befell him and his people
until they were eradicated,
is deeply fitting with the theme of the Resurrection.
You will find this explained in detail there;
I do not wish to prolong it here,
at this juncture, upon His saying,
Exalted is He: "Has there reached you the story of Musa?"
Among the observations to note,
which al-Biqa'i also pointed out
in his Tafsir at this point,
is that Quraysh and the Arabs
in general did not possess the power
that Pharaoh possessed.
Yet, their power availed neither Pharaoh
nor those with him:
“How many were the gardens and the watersprings that they left behind,” (44:25)
"and crops and noble sites,"
“And pleasant things wherein they took delight!” (44:27)
"Thus. And We caused to inherit it another people."
“And the heaven and the earth wept not for them, nor were they reprieved.” (44:29)
So what then of those who are
in a far weaker state than them,
namely the disbelievers in Mecca
and the Arabs in general?
Eradicating them
is the easiest and most trivial matter for Allah.
It is as though anyone who acts tyrannically,
even if
his capabilities are limited,
resembles Pharaoh.
For this reason, Abu Jahl was described as
the Pharaoh of this Ummah,
even though he did not possess a kingdom.
Thus, the character of Pharaoh is not
restricted to someone who possesses a vast realm,
but applies to whoever walks
in his path
of tyranny—
we seek refuge in Allah.
This much is sufficient,
and I ask Allah to make this surah
a light for me and for you.
May Allah send peace and blessings upon our Prophet Muhammad,
and upon all his family and Companions,
and all praise is due to Allah, the Lord of all the worlds.