سورة : AnNazi'at

This is to reflect the shortness of the worldly life. Allah (swt) says:

  ﴾قَالَ كَمْ لَبِثْتُمْ فِي الأَرْضِ عَدَدَ سِنِين % قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَل الْعَادِّين﴿

(He (Allah) will say: “What number of years did you stay on earth?” % They will say: “We stayed a day or part of a day. Ask of those who keep account.”) (Al-Mu’minun: 112-113)

Let us end this Surah by this example: If you ask any person whose age has reached sixty, seventy or eighty: How have these sixty years of your age been? He will say: It feels as if they were only a short moment! An afternoon or a morning.

The task of the Prophet (saws) is to warn those who fear it.

As such, do not think of the Hour, but rather work to prepare for it.

Anas bin Malik (May Allah be pleased with him) reported that a person asked the Prophet (saws) about the Last Hour? Thereupon the Prophet said:

 (What preparation have you made for the Last Hour? He said: Nothing, except that I love Allah and His Messenger. Thereupon the Prophet said: You would be along with the one whom you love.)[1]

The Prophet (saws) did not tell him about its timing, because Allah (swt) said to him: (In what [position] are you that you should mention it? (43)), so, the Prophet answer was about the preparation that person has done for it.

[1] Sahih Al-Bukhari, Book of virtues of the companions, hadith No. 3485.

The finality of its knowledge belongs to your God. So, if you are asked, O Muhammad about it, forward the matter to Allah (swt) as it only belongs to Him. Allah (swt) says:
﴾قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّي ۖ لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ﴿

(Say, “Its knowledge is only with my Lord. None will reveal its time except Him) (Al-A’raf: 187))

The knowledge of the Hour belongs only to Allah (swt). Therefore, even the Messenger Muhammad (saws) does not have any knowledge at all about it.

Questions relate to the Hour are found a lot in the Holy Qur’an: For example:

﴾ يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّي ۖ لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ۚ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ اللَّهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴿

(They ask you, [O Muhammad], about the Hour: when is its arrival? Say, “Its knowledge is only with my Lord. None will reveal its time except Him. It lays heavily upon the heavens and the earth. It will not come upon you except unexpectedly.” They ask you as if you are familiar with it. Say, “Its knowledge is only with Allah, but most of the people do not know.”) (Al-A’raf: 187)

يسألونك (They ask you): The verb is in the present tense. That is this question is repeated and on-going.

مرساها (its arrival): The time when it will happen.

المأوى(refuge): The result and consequence.

While in this ambience of speaking of The Final Day, Allah (swt) says:

It does not suffice to say I am a believer, nor does it suffice for me to say that I fear Allah (swt). The proof of the fearing of the position of Allah (swt) requires a proof and its proof is (Preventing the soul from its (unlawful) desires).

Therefore, if you do not prevent yourself from following its unlawful desires, you actually do not possess fear of Allah (swt). This is because, the self is naturally inclined to follow its desires and the Hellfire is surrounded by all that is desired.

المأوى (refuge): The result and consequence.

الطُّغيان (Transgression) is the exceeding of the limits set by Allah (swt).

بُرِّزَت (be exposed): The Hell fire will be made clear to everyone, to the righteous and the wrongdoer.

When the believer sees and then saved from it, then this is considered the great success as Allah says:

﴾فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ﴿

(..And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful…) (Ali-‘Imran : 185)

What will happen in that day? Allah says:

﴾وَأَن لَّيْسَ لِلإِنسَانِ إِلاَّ مَا سَعَى % وَأَنَّ سَعْيَهُ سَوْفَ يُرَى % ثُمَّ يُجْزَاهُ الْجَزَاء الأَوْفَى﴿

(And that man can have nothing but what he does (good or bad), % And that his deeds will be seen, % Then he will be recompensed with a full and the best recompense.) (An-Najm : 39-41)

On that day everyone will take his record, at that time he will remember all the good and evil deeds that he has done.

الطَّامَّةُ (Overwhelming): Because its horrible conceals everything, it is the Day od Resurrection.

All of these are useful but just for a temporary period, then they will go away.

Is there anyone who is able to make them? All these are:

 ﴾صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ ﴿

([It is] the work of Allah, who perfected all things. (An-Naml: 88))

After Allah (swt) speaks about all of these, He informs us again about the Day of Judgement:

What is the link between this verse and the one before it?

The mountains are like the pegs for the Earth.

They, as well, are related to the formation of the clouds, raining and the wind movement.

Three-quarters of the Earth is made up of water, otherwise, life would not be possible. By the sun heat, water evaporates to form clouds. Following this, rain comes down, bringing life to the earth after its death and giving life to human beings, plants, animals and everything else.

Does the word (after) means after in existence, time or place? No one of them, it just refers to sequence of speech.

Allah (swt) spread the earth evenly to serve the human beings.

Allah (swt) made the night dark. Many scholars say that the darkness of the night is for the benefit of the human being so that he is able to sleep. And Allah (swt) made the day bright and shining.

Allah (swt) uses these signs of the universe that no one can claim that he is the one who did them, nor can claim that they were done by coincidence.

Allah (swt) raised the heavens without anything pillars to support it. There are earth gravity, mountains and rotation of the earth, this is  science but the Holy Qur’an gives you a gesture.

Without doubt, the creation of the heavens and the earth is indeed greater than the creation of mankind.

This verse contains a rhetorical question: Is it considered difficult for Allah (swt) to return the decayed bones into what they had been before?!

Whereas, He is the One who constructed the skies without pillars, a masterly construction without grooves nor cracks.