Tafsir of An-Nazi'at 79:35

Surah An-Nazi'at: (35) The Day Man will remember...

It has become clear from what we have mentioned that the meaning of the Great Calamity (al-Ṭāmma al-Kubrā) is a devastating event.

They differed regarding what this specific event is:

1. A group said: It is the Day of Resurrection, because of the Fire witnessed, the terrifying standing place, and the overwhelming, extraordinary signs that cause one to forget every other horror.
2. Al-Hasan said: It is the Second Blast (of the Trumpet), at which time all creatures will be gathered to the place of Resurrection.
3. Others said: Allah (Exalted is He) explained the Great Calamity by His saying: {The Day man will remember what he strove for And Hellfire will be displayed in full view for all to see} [An-Nazi'at: 35-36]. Thus, the Calamity is the name for that time.
   • This time might be the moment the Book of Deeds is presented, as stated in {And We will bring forth for him, on the Day of Resurrection, a record which he will find spread open} (Al-Isra: 13).
   • Or, that hour might be the time when the people of Paradise are driven to Paradise and the people of the Fire are driven to the Fire.

Then, Allah (Exalted is He) described that Day with two descriptions:

The First Description: His saying, {The Day man will remember what he strove for}. This means when he sees his deeds recorded in his book, he will remember them, even though he had forgotten them, like His saying: {Allah has recorded it, but they have forgotten it} (Al-Mujadila: 6).

The Second Description: His saying, {And Hellfire will be displayed in full view for all to see}. This contains two sub-issues:

First Sub-Issue: His saying, {for all to see} (liman yarā).

This means it will be revealed in a manifest way, visible to every beholder with sight. There are two interpretations:

1. It is a metaphor for it being uncovered and apparent, like the saying, "The morning has become clear to the one with eyes." Under this interpretation, it is not necessary that everyone must see it.
2. It means it will be displayed so that every person with eyes and sight sees it. This implies that all people—believers and disbelievers—will see it. However, it will be the dwelling place and abode of the disbelievers, while the believers will pass over it. This interpretation is supported by His saying: {And there is none of you who has not passed over it [Hell]} until {Then We will save those who were righteous} (Maryam: 71-72).

If one argues that in Surah Ash-Shu'ara, Allah said: {And Paradise will be brought near for the righteous, And Hellfire will be displayed for the misguided} (Ash-Shu'ara: 90-91), thus specifying its display for the misguided, we reply that while it is displayed for the misguided, the believers also see it on their path (of crossing). There is no contradiction between the two statements.

Second Sub-Issue: Recitations and Meanings.

1. Recitation: Abu Nahik recited it as {And Hellfire will be displayed} (wa-burizat). Ibn Mas'ud recited it as {for one who saw} (liman ra'ā). Al-Ikrimah recited it as {for one who sees} (liman tarā), where the pronoun refers back to Hellfire, like His saying: {When it sees them from a distant place} (Al-Furqan: 12).
2. Alternative Meaning: It is said that liman tarā means: "for you to see, O Muhammad, of the disbelievers who used to harm you."

Know that when Allah (Exalted is He) described the state of the Resurrection in general, He divided the accountable beings into two groups: the wretched and the fortunate. He then mentioned the state of the wretched: