بسم الله الرحمن الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
79:1 WaalnnaziAAati gharqan
79:1 By those that pull forcibly.1
79:1 By those that take the person forcibly.
79:1 CONSIDER those [stars] that rise only to set,1
Note 1
For my rendering of the adjurative particle wa as "Consider", see first half of note 23 on 74:32. - The early commentators differ widely in their explanations of verses 1-5 of this surah. The most popular interpretation is based on the view that the descriptive participles an-nazi'at, an-nashitat, as-sabihat, as-sabiqat and al-mudabbirat refer to angels and their activities with regard to the souls of the dying: an interpretation categorically rejected by Abu Muslim al-Isfahani, who - as mentioned by Razi - points out that the angels are never referred to in the Qur'an in the female gender, as is the case in the above five participles, and that the present passage cannot be an exception. Almost equally unconvincing - because somewhat laboured - are the explanations which link those five participles to the souls of the dying, or to warriors engaged in holy war, or to war-mounts, and so forth. The clearest and simplest interpretation is that advanced by Qatadah (as quoted by Tabari and Baghawi) and Al-Hasan al-Basri (quoted by Baghawi and Razi), who maintain that what is meant in this passage are the stars - including the sun and the moon - and their movements in space: and this interpretation is fully in tune with many other passages in the Qur'an in which the harmony of those celestial bodies in their multiform orbits and graded speeds is cited as an evidence of God's planning and creativeness. In accordance with this interpretation, the participle an-nazi'at occurring in the first verse denotes the daily "ascending" or "rising" of the stars, while their subsequent "setting" is indicated by the expression gharqan, which comprises the two concepts of "drowning" (i.e., disappearing) and, tropically, of the "completeness" of this daily phenomenon (Zamakhshari).
79:1 The (angels who) snatch (the souls of the disbelievers) forcibly.,
79:1 Consider those who dive to bring up.1
Note 1
The is the 79th Surah of the Qur’an. It has 46 verses. "Nazi’aat" indicates the noble group who join hands in freeing people from mental and physical bondage. Organized movements can change the fate of a nation.
History is replete with oppression of the masses at the hands of three groups:
1 – Political tyrants, autocrats, monarchs, dictators, kings and tribal leaders. 2 – Hoarders of wealth, the rich elite, the greedy feudal lords, accumulators of illicit money, those who thrive on the toil of others. 3:5.0pt;margin-right:.5in;margin-bottom: 5.0pt;margin-left:0in;text-align:justify;text-autospace:none">Almost invariably, these three exploitative forces work in concert and support each other. The best example given in the Qur’an is that of Pharaoh, Korah and Haman.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
Pearls from the ocean, people from repression
79:2 Waalnnashitati nashtan
79:2 Those that release vigorously.
79:2 And those that take the person gently.
79:2 and move [in their orbits] with steady motion,2
Note 2
I.e., passing from constellation to constellation (Zamakhshari).
79:2 And those who gently take (the souls of the believers) joyfully.,
79:2 And move steadily in jubilation, releasing (the oppressed from bondage).
79:3 Waalssabihati sabhan
79:3 Those that float along.
79:3 And those that swim along.
79:3 and float [through space] with floating serene,
79:3 And those floating everywhere.,
79:3 And working hard, like swimming in strides.
79:4 Faalssabiqati sabqan
79:4 Those that press forward in a race.
79:4 And those that press forward in a race.
79:4 and yet overtake [one another] with swift overtaking:3
Note 3
This is apparently an allusion to the different speeds of the orbiting stars (Al-Hasan and Abu Ubaydah, as quoted by Razi), as well as to the extent of their orbits in relation to one another.
79:4 Eagerly racing with one another -,
79:4 And then together racing to progress.
79:5 Faalmudabbirati amran
79:5 So as to carry out a command.
79:5 So as to carry out a command.
79:5 and thus they fulfil the [Creator's] behest!
79:5 to carry out various commands.,
79:5 And thus taking charge of their matters.
79:6 Yawma tarjufu alrrajifatu
79:6 On the day the ground shakes.
79:6 On the Day the ground shakes.
79:6 [HENCE,4 think of] the Day when a violent convulsion will convulse [the world],
Note 4
I.e., upon realizing the above-mentioned evidence of God's almightiness and, therefore, of man's subjection to His ultimate judgment.
79:6 The day the quake quakes.,
79:6 The Day when the violent quake causes commotion.
79:7 TatbaAAuha alrradifatu
79:7 It will be followed by the second blow.
79:7 It will be followed by the second blow.
79:7 to be followed by further [convulsions]!
79:7 Followed by the second blow.,
79:7 To be followed by the jolter.2
Note 2
The oppressors are shaken up again and again
79:8 Quloobun yawma-ithin wajifatun
79:8 Hearts on that day will be terrified.
79:8 Hearts on that Day will be terrified.
79:8 On that Day will [men's] hearts be throbbing,
79:8 Certain minds will be terrified.,
79:8 On that Day hearts tremble.
79:9 Absaruha khashiAAatun
79:9 Their eyes cast down.
79:9 Their eyes cast down.
79:9 [and] their eyes downcast. . .
79:9 Their eyes will be subdued.,
79:9 And the eyes are subdued.
79:10 يقولون اءنا لمردودون فى الحافرة
79:10 Yaqooloona a-inna lamardoodoona feealhafirati
79:10 They will say, "Shall we be returned to live our lives."
79:10 They say: "Shall we be returned to live our lives."
79:10 [And yet,] some say, "What! Are we indeed to be restored to our former state
79:10 They will say, "We have been recreated from the grave!,
79:10 They say, “What! Are we to be restored to our former state,
79:11 A-itha kunna AAithamannakhiratan
79:11 "Even after we were crumbled bones?"
79:11 "Even after we were crumbled bones?"
79:11 even though we may have become [a heap of] crumbling bones?"
79:11 "How did this happen after we had turned into rotten bones?",
79:11 Even after we have become crumbling bones?"3
Note 3
These two verses can also be understood pertaining to this life. Former state and crumbling bones: As they were before getting rich on others’ labor
79:12 Qaloo tilka ithan karratun khasiratun
79:12 They said, "This is an impossible recurrence."
79:12 They said: "This is an impossible recurrence."
79:12 [And] they add, "That, then, would be a return with loss!"5
Note 5
Implying derisively (Zamakhshari) that in such a case they would be proved wrong in what they now consider a "reasonable" assumption.
79:12 They had said, "This is an impossible recurrence.",
79:12 And they add, “In that case, then, it would be a great loss of investment!”
79:13 Fa-innama hiya zajratun wahidatun
79:13 But all it takes is one blow.
79:13 But all it takes is one blow.
79:13 [But,] then, that [Last Hour] will be [upon them of a sudden, as if it were] but a single accusing cry -
79:13 All it takes is one nudge.,
79:13 But finally, it is a single swift call.
79:14 Fa-itha hum bialssahirati
79:14 Whereupon they will rise up.
79:14 Whereupon they will rise-up.
79:14 and then, lo, they will be fully awakened [to the truth]!
79:14 Whereupon they get up.,
79:14 And they will be fully awakened to the truth.
79:15 Hal ataka hadeethu moosa
The Story of Moses79:15 Did the hadith of Moses come to you?
79:15 Did the narrative of Moses come to you?
79:15 HAS THE STORY of Moses ever come within thy ken.6
Note 6
Connecting with the preceding passage, the story of Moses (which appears in much greater detail in 20:9) is cited here as an illustration of the fact that everyone will have to answer on Judgment Day for whatever he did in life, and that it is the main function of every prophet to make man aware of this responsibility.
79:15 Have you known about the history of Moses?,
79:15 Has the story of Moses reached you?4
79:16 اذ نادىه ربه بالواد المقدس طوى
79:16 Ith nadahu rabbuhu bialwadialmuqaddasi tuwan
79:16 His Lord called him at the holy valley of Tuwa.
79:16 His Lord called him at the holy valley of Tuwa.
79:16 Lo! His Sustainer called out to him in the twice-hallowed valley:7
Note 7
See note 9 on 20:12. - For the meaning of the particle idh at the beginning of this sentence, rendered by me as "Lo!", see surah 2, note 21.
79:16 His Lord called him at the holy valley of Tuwaa.,
79:16 When his Lord called him in the Sacred Valley of revelation. [18:60-64, 20:12]
79:17 Ithhab ila firAAawna innahu tagha
79:17 "Go to Pharaoh, for he has transgressed."
79:17 "Go to Pharaoh, for he has transgressed."
79:17 "Go unto Pharaoh - for, verily, he has transgressed all bounds of what is right -
79:17 "Go to Pharaoh; he has transgressed.",
79:17 "Go to Pharaoh. He has transgressed all bounds."
79:18 Faqul hal laka ila an tazakka
79:18 Tell him: "Would you not be purified?"
79:18 Tell him: "Would you not be purified?"
79:18 and say[unto him], 'Art thou desirous of attaining to purity?
79:18 Tell him, "Would you not reform?,
79:18 And ask him, "Are you willing to reform?”5
Note 5
Zaku = Grow in goodness = Develop the ‘self’ = Get rid of evil behavior = Attain purity = Improve in conduct = Prime the ‘self’ for actualization
79:19 Waahdiyaka ila rabbika fatakhsha
79:19 "I will guide you to your Lord, that you may turn reverent."
79:19 "And I will guide you to your Lord, that you may be concerned."
79:19 [If so,] then I shall guide thee towards [a cognition of] thy Sustainer, so that [henceforth] thou wilt stand in awe [of Him].'"8
Note 8
Implying that so long as man is not fully aware of the existence of God, he cannot really discern between what is morally right or wrong; and since God is just, He does not punish anyone who has not yet attained to such a discernment (or, as expressed in the preceding sentence, "to [moral] purity"): cf. 6:31- "thy Sustainer would never destroy a community for its wrongdoing so long as its people are still unaware [of the meaning of right and wrong]".
79:19 "Let me guide you to your Lord, that you may turn reverent.",
79:19 Then I will guide you to your Lord so that you will have some idea of His awesome glory."
79:20 Faarahu al-ayata alkubra
79:20 He then showed him the great sign.
79:20 He then showed him the great sign.
79:20 And thereupon he [went to Pharaoh and] made him aware of the great wonder [of God's grace].9
Note 9
Lit., "showed him the great wonder", i.e., of the guidance which God, in His measureless grace, offers even to the most recalcitrant sinner.
79:20 He then showed him the great miracle.,
79:20 And then he presented to him the tremendous evidence of the truth. [20:23]
79:21 Fakaththaba waAAasa
79:21 But he rejected and rebelled.
79:21 But he disbelieved and rebelled.
79:21 But [Pharaoh] gave him the lie and rebelliously rejected [all guidance],
79:21 But he disbelieved and rebelled.,
79:21 But he denied and haughtily rejected.
79:22 Thumma adbara yasAAa
79:22 Then he turned away in a hurry.
79:22 Then he turned away in a hurry.
79:22 and brusquely turned his back [on Moses];
79:22 Then he turned away in a hurry.,
79:22 Then he turned away briskly.
79:23 Fahashara fanada
79:23 So he gathered and proclaimed.
79:23 So he gathered and proclaimed.
79:23 and then he gathered [his great ones], and called [unto his people],
79:23 He summoned and proclaimed.,
79:23 Then gathered (his chiefs) and called (his people).
79:24 Faqala ana rabbukumu al-aAAla
79:24 He said, "I am your lord, the most high."2
Note 2
Slave owners are called rab (lord, master) in Arabic (12:41). Pharaohs were claiming to be the lord/master of those humans whom they have subjugated. Enslaving humans and thus claiming to be their rab (lord, master) is polytheism, or associating one's ego with God as His partner See 12:39; 90:13; 4:25.
79:24 He said: "I am your lord, the most high."
79:24 and said, "I am your Lord All-Highest!"10
Note 10
Cf. 28:38 and the corresponding note 36. Pharaoh's claim to divine status is the cardinal sin whereby "he has transgressed all bounds of what is right" (verse 17 above).
79:24 He said, "I am your Lord; most high.",
79:24 And proclaimed, "I am your Lord, the Highest!"
79:25 فاخذه الله نكال الءاخرة والاولى
79:25 Faakhathahu Allahu nakalaal-akhirati waal-oola
79:25 So God seized him with retribution in the Hereafter, as well as in the first life.
79:25 So God seized him for punishment in the Hereafter, and for the first life.
79:25 And thereupon God took him to task, [and made him] a warning example in the life to come as well as in this world.11
Note 11
Lit., "in the first [life]". See last sentence of 7:137 - "We utterly destroyed all that Pharaoh and his people had wrought, and all that they had built" - and the corresponding note 100.
79:25 Consequently, GOD committed him to the retribution in the Hereafter, as well as in the first life.,
79:25 So God took him to task, and made him an example for the later generations and the ones who soon followed.
79:26 ان فى ذلك لعبرة لمن يخشى
79:26 Inna fee thalika laAAibratan limanyakhsha
79:26 In that is a lesson for those who are aware.
79:26 In that is a lesson for those who are concerned.
79:26 In this, behold, there is a lesson indeed for all who stand in awe [of God].
79:26 This is a lesson for the reverent.,
79:26 Herein is a lesson for him who fears (violating the law).
79:27 ءانتم اشد خلقا ام السماء بنىها
79:27 Aantum ashaddu khalqan ami alssamaobanaha
79:27 Are you a more powerful creation than the sky which He built?
79:27 Are you a more powerful creation than the heaven which He built?
79:27 [O MEN!] Are you more difficult to create than the heaven which He has built?12
Note 12
Lit., "or the heaven. . . ", etc. The "heaven" is here, as in many other places in the Qur'an, a metonym for "cosmic system" (cf. note 20 on 2:29). The above verse is an echo of an earlier, more explicit passage - namely, 40:56, which should be read together with the corresponding notes 40 and 41. Both these passages refute the "man-centred" view of the universe by pointing out man's insignificance as compared with the vastness and complexity of the whole God-created universe.
79:27 Are you more difficult to create than the heaven? He constructed it.,
79:27 What! Are you the more difficult to create or is the heaven that He built?
79:28 RafaAAa samkaha fasawwaha
79:28 He raised its height, and perfected it.
79:28 He raised its height, and perfected it.
79:28 High has He reared its vault and formed it in accordance with what it was meant to be;13
Note 13
See 87:2, which is the earliest instance, in the chronology of Qur'anic revelation, of the use of the verb sawwa in the above sense.
79:28 He raised its masses, and perfected it.,
79:28 He raised high its canopy, and shaped it perfect.
79:29 Waaghtasha laylaha waakhraja duhaha
79:29 He covered its night and brought out its morning.
79:29 And He covered its night and brought out its morning.
79:29 and He has made dark its night and brought forth its light of day.
79:29 He made its night dark, and brightened its morn.,
79:29 And He made dark its night and brings out its splendor.
79:30 Waal-arda baAAda thalikadahaha
79:30 The land after that, He made it like an egg.3
Note 3
The Arabic word dahaha comes from root dahy, which means egg. The earth, with its physical shape and geologic layers resembles an egg. Though the roundness of the earth was known by philosophers before the revelation of the Quran, ordinary people did not find it a reasonable or common-sense fact. Therefore, almost all the commentators of the Quran tried to interpret the word so that they could save their flat earth from being curved. They reasoned that the verse must be an allegorical description, that God must have meant the nest or the place of the egg from the word egg. So, they translated this verse as follows: "and after that He spread the earth"!
Abd al-Aziz bin Baz was the chief cleric of Saudi Arabia, the head of the Council of Senior Religious Scholars for three decades. He had a great impact on regressive and oppressive laws in Saudi Arabia, including the ban on women's driving. A book authored by Bin Baz was published in 1975 carried the following title: "Scientific and Narrative Evidence for that the Earth is Fixed, the Sun is Moving and it is Possible to Go to the Planets." The book was not published by any publishing house; it was published by none other than the Islamic University of Medina. In that book, Bin Baz complains about a new heresy; he is saddened to see, well more accurately, hear, people talking about the motion of the earth and he wants to put a stop to that heresy. In page 23, Bin Baz after listing some hadiths, issues a fatwa, asserting that those who believe that the earth is rotating are kafirs (disbelievers), and if they were Muslims before, they became apostates. The Saudi Sunni leader does not stop there and explains the ramification of the fatwa: any Muslim believing in the rotation of the earth loses his or her right to life and property; they should be killed! This same cleric was the head of an international conference of Sunni scholars representing 38 countries discussing the Salman Rushdi affair. Then, Saudi Arabia was competing with Iran regarding leadership in the Islamic world and this was the hot issue. The conference issued a unanimous fatwa on March 19, 1989, condemning Rushdi and Rashad Khalifa, as apostates. The Western world by then knew Rushdi, but not many westerners were familiar with the second name in the fatwa. Dr. Rashad Khalifa, the late leader of the modern reformist movement and the discoverer of the mathematical code of the Quran, in less than a year after this fatwa, would be assassinated by a terrorist group affiliated with the Saudi terrorist Osama bin Laden on January 31, 1990, in his mosque in Tucson, Arizona.
Bin Baz, in his book, quoted some verses and many hadith to support his position that the earth is fixed. After his expressing his religious verdict of the death penalty for the apostates who believe in a moving earth, he included the following reasoning as his scientific evidence:
"If the world was rotating as they assert, countries, mountains, trees, rivers, seas, nothing would be stable; humans would see the countries in the west in the east, the ones in the east in the west. The position of the qibla would change continuously. In sum, as you see, this claim is false in many respects. But, I do not wish to prolong my words."
Towards the end of the 20th century, a "university" of a Sunni country publishes such nonsense authored by the highest-ranking religious leader of that country! Considering the Ottoman chief clerics banned the import and use of the printing machine for about 300 years, it becomes clear why the so-called Muslim countries are so lagging behind in civilization, socially, politically, and in science and technology.
For a comparative discussion of this verse, see the Sample Comparisons section in the Introduction.
The Bible, because of the tampering of many human hands, contains questionable information about the shape of earth: Isaiah 11:12 ; Matthew 4:8 ; Revelation 7:1 .
79:30 And the land after that He spread out.
79:30 And after that, the earth: wide has He spread its expanse,
79:30 He made the earth egg-shaped.,1
Note 1
The Arabic word ``dahhaahaa'' is derived from ``Dahhyah'' which means ``egg.''
79:31 Akhraja minha maahawamarAAaha
79:31 He brought forth from it its water and pasture.
79:31 He brought forth from it its water and pasture.
79:31 and has caused its waters to come out of it, and its pastures,14
Note 14
The term "pasture" (mar'a) connotes here, metonymically, all herbal produce suitable for consumption by man or animal (Razi).
79:31 From it, He produced its own water and pasture.,
79:31 And produced from it its own water and pasture.
79:32 Waaljibala arsaha
79:32 The mountains He fixed firmly.
79:32 And the mountains He fixed firmly.
79:32 and has made the mountains firm:
79:32 He established the mountains.,
79:32 And the mountains He firmly fixed.
79:33 MataAAan lakum wali-anAAamikum
79:33 All this to be a provision for you and your livestock.
79:33 All this to be a provision for you and your livestock.
79:33 [all this] as a means of livelihood for you and your animals.15
Note 15
Implying (as in 80:24) that man ought to be grateful to God, and should always be conscious of His being the Provider: hence the subsequent return of the discourse to the theme of resurrection and ultimate judgment.
79:33 All this to provide life support for you and your animals.,
79:33 A means of livelihood for you and your cattle.
79:34 Fa-itha jaati alttammatualkubra
79:34 Then, when the great blow comes.
79:34 Then, when the great blow comes.
79:34 AND SO, when the great overwhelming event [of, resurrection] comes to pass
79:34 Then, when the great blow comes.,
79:34 And so, when there comes the Great Event,
79:35 Yawma yatathakkaru al-insanu masaAAa
79:35 The day when the human remembers all that he strove for.
79:35 The Day when man remembers all that he strove for.
79:35 on that Day man will [clearly] remember all that he has ever wrought;
79:35 That is the day when the human will remember everything he did.,
79:35 On that Day man will remember all that he has ever done. [53:39, 56:63-73]
79:36 Waburrizati aljaheemu liman yara
79:36 Hell will be apparent to all who can see.
79:36 And Hell will be made apparent for all who can see.
79:36 and the blazing fire [of hell] will be lad open before all who [are destined to] see it.16
Note 16
Cf. 26:91- "will be laid open before those who had been lost in grievous error": thus reminding man that suffering in the hereafter ("hell") is the inevitable consequence of spiritual self-destruction through deliberate wrongdoing.
79:36 Hell will be brought into existence.,
79:37 Faamma man tagha
79:37 As for the one who transgressed.
79:37 As for he who transgressed.
79:37 For, unto him who shall have transgressed the bounds of what is right,
79:37 As for the one who transgressed.,
79:37 Then, the one who rebelled against the Divine laws,
79:38 Waathara alhayata alddunya
79:38 He was preoccupied with the worldly life.
79:38 And was preoccupied with the worldly life.
79:38 and preferred the life of this world [to the good of his soul],
79:38 Who was preoccupied with this life.,
79:38 And fell for instant gratifications,8
Note 8
Hayat-id-duniya = Life of this world = Short term = Instant gains = Disregard of the life to come
79:39 Fa-inna aljaheema hiya alma/wa
79:39 Then hell will be the abode.
79:39 Then Hell will be the abode.
79:39 that blazing fire will truly be the goal!
79:39 Hell will be the abode.,
79:39 Then the Blazing fire will be his home.
79:40 واما من خاف مقام ربه ونهى النفس عن الهوى
79:40 Waama man khafa maqamarabbihi wanaha alnnafsa AAani alhawa
79:40 As for the one who reveredd the majesty of his Lord, and restrained himself from desire.
79:40 And as for he who feared the station of his Lord, and prohibited the self from desire.
79:40 But unto him who shall have stood in fear of his Sustainer's Presence, and held back his inner self from base desires,
79:40 As for the one who reverenced the majesty of his Lord, and enjoined the self from sinful lusts.,
79:40 But the one who feared standing before his Lord and restrained his selfish desires,
79:41 Fa-inna aljannata hiya alma/wa
79:41 The Paradise will be the abode.
79:41 The Paradise will be the abode.
79:41 paradise will truly be the goal!
79:41 Paradise will be the abode.,
79:41 The Paradise will be his home.
79:42 يسلونك عن الساعة ايان مرسىها
79:42 Yas-aloonaka AAani alssaAAatiayyana mursaha
79:42 They ask you about the moment: "When is its appointed time?"
79:42 They ask you about the Hour: "When is its appointed time?"
79:42 THEY WILL ASK thee [O Prophet] about the Last Hour: "When will it come to pass?"
79:42 They ask you about the Hour, and when it will take place!,
79:42 They ask you of the Hour, “When will it come to pass?”
79:43 Feema anta min thikraha
79:43 You have no knowledge if it.
79:43 You have no knowledge of it.
79:43 [But] how couldst thou tell anything about it,17
Note 17
Lit., "wherein [or "whereon"] art thou with regard to stating it (min dhikraha)?"
79:43 It is not you (Muhammad) who is destined to announce its time.,
79:43 Why? What do you have to tell them about it? [7:187, 33:63, 42:17]
79:44 Ila rabbika muntahaha
79:44 To your Lord is its term.
79:44 To your Lord is its term.
79:44 [seeing that] with thy Sustainer alone rests the beginning and the end [of all knowledge] thereof?18
Note 18
Lit., "its utmost limit", i.e., the beginning and the end of all that can be known about it. Cf. 7:187 and the corresponding note 153.
79:44 Your Lord decides its fate.,
79:44 Unto your Lord is the final end of it. [53:42]
79:45 Innama anta munthiru manyakhshaha
79:45 You are simply to warn those who fear it.
79:45 You are simply to warn those who are concerned by it.
79:45 Thou art but [sent] to warn those who stand in awe of it.
79:45 Your mission is to warn those who expect it.,
79:45 You are but a warner to him who stands in awe of it.
79:46 كانهم يوم يرونها لم يلبثوا الا عشية او ضحىها
79:46 Kaannahum yawma yarawnaha lamyalbathoo illa AAashiyyatan aw duhaha
79:46 For the day they see it, it will be as if they had remained an evening or half a day.
79:46 For the Day they see it, it will be as if they had remained an evening or half a day.
79:46 On the Day when they behold it, [it will seem to them] as if they had tarried [in this world] no longer than one evening or [one night, ending with] its morn!19
Note 19
As in many other places in the Qur'an (e.g., in 2:259, 17:52, 18:19, 20:103, 23:112, 30:55 etc.), this is a subtle indication of the illusory, earthbound nature of man's concept of "time" - a concept which, we are told, will lose all its meaning in the context of the ultimate reality comprised in the term "hereafter" (al-akhirah).
79:46 The day they see it, they will feel as if they lasted one evening or half a day.,
79:46 On the Day when they see it, it will be as if they had lived no longer than an evening or its morning.