Surah Nazi'at

There are various scholarly interpretations of the first few verses of Surah Naziat, and it is possible that more than one may be correct. But, we will be focusing on the most common  of these interpretations to keep it simple (i.e. interpreting the first five verses as referring to angels.)

وَالنَّازِعَاتِ غَرْقًا - 79:1
By those [angels] who extract with violence

The Surah begins with an oath by certain characteristics of the angels to affirm that the Resurrection is a certainty. The subject of the oath, however, has been contextually deleted. The oath of the angels is probably apt on this occasion because they are all the time involved in the administration and running of the world. They are executing their duties loyally. On the Day of Judgement, unusual events will occur and the angels will be involved in them.
Why does Allah take oaths in the Qur'an?
One reason is تعظيم, to signify the importance of the thing being sworn by. But, Allah takes oaths at specific places in the Qur'an, so they do not merely just reflect the importance of something randomly. Rather, they are tied with the remaining Surah, and Allah takes oaths often to bring attention of the people to the subject that follows the oath. قسم is linked to جواب قسم. But we do not always have a clear & obvious جواب قسم. 

Five characteristics of the angels are mentioned which are concerned with or related to the extraction of the soul at the time of death. The purpose of the verses is to affirm that Resurrection is a certainty. It starts with human death. Every man's death is his partial Day of Doom, and this has an important impact on his belief in Resurrection. 

The word نزع means 'to draw/pull vigorously'. 

The word غرقا means 'to exert oneself to the utmost extent in some thing'. So, it refers to pulling something to such an extent that it cannot be pulled any further. The Arabic idiom has it اغرق الناز فی القوس 'He drew the bow with great vigour'. 

This refers to the angels of punishment who draw the souls of the infidels vigorously and harshly. The words 'vigorously' refer to spiritual pain. The humans around the dying person may not be sensitive to the pain. Often it is noticed that the soul of an infidel apparently slips out easily, but this ease is perceived by humans around the dying man. The pain is felt by the soul of the dying person. Who can perceive it?  (MQ)

وَالنَّاشِطَاتِ نَشْطًا - 79:2
And [by] those who remove with ease

The word ناشطات is derived from نشط  and it means 'to untie the knot'. This signifies 'to untie the knot of something which contains water or air, so that it may be released easily'. It is a knot that can be easily undone. 

This is metaphor for drawing out the souls of the believers gently, unlike the souls of the infidels which are plucked out harshly. In this case too the adverb 'smoothly' refers to the spiritual smoothness, and not to the physical experience. Sometimes, it happens that there is a delay at the time of death of a righteous believer. This may not be suspected to mean that he is undergoing some sort of suffering, although physically it may seem so. 

When the soul of an infidel is extracted, the entire scene of the punishment comes in front of him. It is frightened by it, disperses throughout the body and tries to hide or escape. The angels forcefully extract the soul just as wet wool wrapped around a skewer is forcefully removed. When the soul of a believer is extracted, on the other hand, the reward, the blessings and the welcome news come in front of him. (MQ)

وَالسَّابِحَاتِ سَبْحًا - 79:3
And [by] those who glide [as if] swimming

The word سبح literally means to 'swim' or 'float'. Here it signifies 'to glide along swiftly as in the sea where there is no barrier'. The one who swims fast and goes far in swimming or a boatman who moves directly towards his final destination.
The 'angels who float swiftly' refer to the quality of the angels of death who extract human souls and take them quickly towards the sky.

فَالسَّابِقَاتِ سَبْقًا - 79:4

And those who race each other in a race

According to Divine instruction, the angels do not delay in transporting the souls of people to their good or their bad abodes. The soul of a believer is transported to the atmosphere and blessings of Paradise, and that of an unbeliever to the atmosphere and torment of Hell

فَالْمُدَبِّرَاتِ أَمْرًا - 79:5
And those who arrange [each] matter,

دبّر means [1] to plan, and [2] to execute a plan. Both meanings are valid. تدبير is to plan your actions by keeping all their consequences in mind.

The last task of these angels of death will be as follows: Those who are commanded to reward and comfort the deserving souls, will gather means of reward and comfort for them; and those who are commanded to punish and cause pain to [the evil souls] will organise means for that.

The Surah thus far confirms that at the time of death, the angels will arrive and extract human souls. Then they will take them to the sky and swiftly transport them to their abodes, the good souls to the good abode and the bad souls to the bad one. There they will organise means of reward or punishment and pain or comfort for them. The verses show that the reward and punishment will take place in the grave. Thereafter the reward and punishment will be meted out on the Day of Judgement.

يَوْمَ تَرْجُفُ الرَّاجِفَةُ - 79:6

On the Day the blast [of the Horn] will convulse [creation],

راجفة اسم فاعل refers to something that shakes (not something that is being shaken).  It is also used for a fever that causes one to shake. On that day, the Earth will be shaking everything that is upon it. 

The Earth has been holding a lot of secrets and bearing the disobedience and sins of humans. On the day of judgement, Allah will let the Earth loose, so the Earth will be free to react and it will shake violently. So, the Day of Judgement will come suddenly and people will be stumped. 

A different interpretation of the first few verses:

One interpretation is that the ayahs refer to bandits/robbers on horses that are raiding a town. Imagine it is night time, and a group of raiders have gathered to rob a town. The bandits are holding the reins of the horses, just before they launch their offence. 

So, the first ayah refers to the bandits pulling tightly on the reins with maximum tension, just before they start moving.

In the second ayah, the reins of the horses are loosened to release the horses so they can run forward.

The third ayah refers to the horses when they are running at full speed smoothly as though there is no barrier in front, forming clouds of dust on both sides. It refers to their speed and aggression. 

The fourth ayah: They race and reach their target swiftly.

The fifth ayah: Every single one of these raiders knows where exactly they have to go and what role they have to play in the raid, as they have a set plan in mind.

The sixth ayah: The horses wanted to march but the raiders were holding their reins. Similarly, the only thing holding the Earth from shaking is Allah. On the Day of Judgement, Allah will let go of the reins and allow the Earth to shake. It will be as sudden as a raid by bandits. 

تَتْبَعُهَا الرَّادِفَةُ - 79:7
There will follow it the subsequent [one].

رادف refers to a wave that follows another wave, within a short span of time. مترادف  is used for a synonym as it follows another word in meaning. This refers to the fact that one wave of attack will be followed by another wave of attack.

This could refer to the second blowing of the trumpet that follows the first trumpet.  It could also refer to the sky falling apart after the Earth shakes. It could also refer to the people who suddenly wake up from their graves in a state of shock, due to the shaking of the Earth.


قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ - 79:8
Hearts, that Day, will tremble,

أَبْصَارُهَا خَاشِعَةٌ - 79:9
Their eyes humbled.

خشوع refers to humility, but it can also refer to humiliation. The people will know on that day that the accountability awaits them, so they will be humbled. Their hearts will tremble because of fear and their eyes will be humbled i.e. they will try to avoid eye contact with the authorities. Imagine the feelings of a child who knows that he has failed in his exam, and now he is watching his mother open his report card!

يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ - 79:10
They are [presently] saying, "Will we indeed be returned to [our] former state [of life]?

حافره is a ditch in the ground. It also has the meaning of "one's original state". 
حفر refers to digging up dirt
حفار is the one who digs a grave. حفير is a grave

رد has the meaning of rejection, and also the meaning of going back to the starting point

This ayah could be interpreted in two ways. Either it refers to the state of disbelievers in dunya, when they were busy mocking and making fun of the day of resurrection. 
Another meaning is that it refers to the akhirah, when the disbelievers will be humiliated will long to go back into their graves, so that they do not have to face accountability. It is similar to the people who would wish they were dust so that they could escape the punishment.

أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - 79:11
Even if we should be decayed bones?
نخرة refers to decayed bones that are hollow on the inside.

أَإِذَا كُنَّا عِظَامًا نَّخِرَةً - 79:11
They say, "That, then, would be a losing return."


فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ - 79:13
 Indeed, it will be but one shout,

زجرة refers to scolding an animal. It has a ة مربوطة which implies that this will be only one,. Allah says that it will be one scolding for all creation, and that's enough, but Allah further emphasises by adding واحدة. 

فَإِذَا هُم بِالسَّاهِرَةِ - 79:14
And suddenly they will be [alert] upon the earth's surface.

ساهرة. The word sahirah refers to 'the surface of the earth'. When the earth will be re-created at Resurrection, it will be a completely level surface. There will be no mountain barriers, no buildings or caves. 

It also refers to a night that does not let you sleep.  This suggests that the Day of Judgement will be dark like the night, which explains why we will need our own noor on that day.

هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ - 79:15
Has there reached you the story of Moses? -


There is a sudden transition to the story of Musa AS and Firaun. Why? 
Allah mentioned the punishment of the Day of Judgement, so Allah followed that by narrating stories of warners who were sent to previous nations. When Messengers tried to warn people, they made a mockery out of it, and were too arrogant to pay heed.  
The Holy Prophet (Sallaho Alaihe Wassallam) used to be hurt by the stubbornness of the disbelievers. The next verses recount the story of Musa (AS) and Fir'aun to console him, and to show that the adverse attitude of the pagans is not confined to him. The previous prophets have also faced similar situations, but they endured them with patience. All the challenges that Musa AS faced with Bani Israel, our Messenger (Sallaho Alaihe Wassallam) had to face with the Quraysh. Our ummahs were very similar to each other. Allah wants the people of our ummah to pay heed and learn from the mistakes of Bani Israel.

إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى - 79:16
When his Lord called to him in the sacred valley of Tuwa,

Why is Allah calling Mount Toor, Tuwa? 
According to some, Tuwa means to fold up or roll up, and it was in a small folded portion of the night that Musa AS received revelation of Prophethood.
Another meaning: Tuwa is a حال. When Allah called him to the sacred valley, Allah folded the distance between the skies and the Earth as He spoke to Musa AS. 


اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ - 79:17
"Go to Pharaoh. Indeed, he has transgressed.

Firaun is not an Arabic word. It is an ancient Egyptian word. It means "the great house" according to research. He was called that because he was symbolised by the monuments he built. The Pharaohs of that time would build colossal buildings especially on roadways where people traveled, to inspire awe and fear in their hearts.

طغى is when something crosses the line. It has the meaning of being outrageously oppressive. Firaun committed طغيان rebellion, and he crossed all boundaries and committed injustices.  He committed shirk and denied the authority of Allah.
انّ has the meaning of "Indeed, definitely". Allah is emphasising that He is the one who has actually transgressed. Firaun justified his actions by calling others corrupt. He was in fact, the real criminals. It can also have the meaning of "because". A lot of governments even in this era spread propaganda and try to justify their inhuman acts by saying "we are saving others from oppression".

The shirk of Firaun was driven by political motives. He needed slaves to run his state machinery. He created a religion in which opposing his authority became a crime against religion. The Quraysh kept hundreds of idols in Kabah and this helped generate revenue for them. All the tribes had kept their idols in Kabah, and had to make pilgrimage here to worship their own gods. When they visited, it would generate money for Quraysh, and also became a source of security for them. They were stubborn in disbelief because of their political and economic gains. Religion has always been used by political authorities to manipulate people.

فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ - 79:18
And say to him, 'Would you [be willing to] purify yourself

 تزكى is to grow in blessings, barakah and goodness. It also means to purify. When we stay away from filthy things, it leads to growth in goodness, and this cycle continues and allows us to grow as an individual. It is never an overnight transformation.

Firaun was the worst of people, the epitome of injustice, narcissism, materialism, and zulm. He had committed all crimes on the Earth. Allah asked Musa AS to say softly as indicated by هل لك: Would you please consider heading towards a direction that might make you a better person?

Look at how Allah asked him to address Firaun although he was a tyrant! This shows that the only one who has the right to judge people is Allah. We have no right to write off people. Allah did not give up on Firaun. Our job is to deliver the message with love and sincerity, even if apparently there seems no hope for someone. Allah also asked Musa AS to speak softly because of strategic reasons. Hikmah and wisdom in speech is very important when communicating, even with a tyrant. If we manage to keep our composure, the oppressor will lose his composure and he will be exposed. It is very important to communicate wisely and make the most of every opportunity to have a face off with an unjust authority.

وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ - 79:19
And let me guide you to your Lord so you would fear [Him]?'"

هدى actually refers to a rock protruding from water, so it serves as a landmark for people who are on a journey. When people look at the rock, they realise they are on the right track. This word was also used for the bright day time. From this, we get the meaning of guidance.

How do we know if we are guided and Allah is happy with us? How do we know if it is good enough and if it is being accepted? How do we know if our niyyah is sincere and our heart is pure? We must remember that guidance is very straightforward and simple. If we stay away from sins and sincerely turn to Allah, and strive to follow Allah, it is guidance. Guidance is the way we think, prioritise and how we treat others around us. We unfortunately have false, artificial or impossible standards of guidance, and we have limited it to certain fixed actions e.g. memorisation of Quran, praying tahajjud every night etc. Guidance is beyond that and it reflects in our approach to life. The road to Allah is easy and  we should not complicate it for others.

Narrated Abu Burda: The Prophet (ﷺ) sent my father and Mu`adh bin Jabal to Yemen and said (to them), "Make things easy for the people and do not put hurdles in their way, and give them glad tiding, and don't let them have aversion (i.e. to make people to hate good deeds) and you both should work in cooperation and mutual understanding" (Bukhari)

فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ - 79:20
And he showed him the greatest sign,

The call to Islam consists of two things, sequentially. The first call is for kindness, justice, goodness, mercy, and forgiveness. Once people appreciate the goodness, the next step is to show them why Quran is the ultimate truth. Proving the message of the Quran is the second call, not the first. We sometimes focus too much on arguments and proofs, and ignore the first call. Recall that all messengers have always been part of a minority, and they had to do dawah to a society that was full of sins and immoralities. Allah deliberately chose to send Messengers in that environment, so that they could inspire people to goodness and resist the negativity around them.

What is the greatest sign? It could refer to the staff, or to the hand of Musa AS. It could also refer to every sign that was given to Musa AS.

فَكَذَّبَ وَعَصَىٰ - 79:21
But Pharaoh denied and disobeyed.

He denied! Allah left it open-ended and did not specify what exactly he denied. He denied every sign around him and every invitation to the truth. He had arrogance, and did not submit even when we saw the parting of water. His intellect was blinded due to his pride.

ثُمَّ أَدْبَرَ يَسْعَىٰ - 79:22
Then he turned his back, striving.

According to one explanation, it refers to Firaun literally running away from Musa AS when he showed the miracle of the staff turning into the snake. The staff turned into a huge python with fangs. Another meaning is that it refers to Firaun figuratively turning away from clear signs shown to him, and he began to strive i.e.scheme and plan how to respond and defeat Musa AS.

فَحَشَرَ فَنَادَىٰ - 79:23
And he gathered [his people] and called out

حشر means to gather. It is used when people are gathered for war. It is also used for gathering a herd of animals. The day of Qiyamah is also known as the day of حشر. Firaun forcefully gathered people because he wanted to publicly defeat Musa AS.

فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ - 79:24
And said, "I am your most exalted lord."

Firaun had pride and arrogance, and he was a mighty dictator. He called himself the MOST superior lord. Rabb could refer to god and it could also refer to a master in the worldly sense. Recall that pride is not just limited to rulers. Pride could be within all of us. Thinking less of others and treating with contempt those who are in a position of weakness, is an imitation of Firaun. We could be Firaun if we have تكبر and we look down upon others. Our real test is how we deal with those who are of a lower worldly status e.g. our servants. How do we judge those who we have authority over?

فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ - 79:25
So Allah seized him in exemplary punishment for the last and the first [transgression].

The word نكال means an 'exemplary punishment' or 'an extremely severe punishment given to an offender to deter others against committing a similar offence or sin'. Firaun wanted to make an example out of the magicians who believed Musa AS and defied Firaun, so that nobody would dare rebel against Firaun. But, Allah is saying that He made an example out of Firaun for all generations to come.

The phrase 'punishment of the 'akhirah' refers to the punishment of the Hereafter that will be meted out to Fir'aun (the Pharaoh). The phrase 'punishment of the 'ula' refers to the punishment meted out to Fir'aun (the Pharaoh) and his army in this world whereby they were destroyed by drowning. Akhirah is mentioned first because the punishment in akhirah is more severe.

إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ - 79:26
 Indeed in that is a warning for whoever would fear [Allah].

When words recur in a Surah, it is not coincidental, but it is connected to the previous  ayah. Musa AS invited Firaun to be conscious of fear of Allah, and now Allah extends this offer to have خشيعت of Allah to all of us. There is a warning for everyone who has fear of Allah.

The original meaning of عبرة is to evaluate coins/metals by weighing them. It also has the meaning: to cross over e.g. a valley, a river. So, Ibrah is a lesson which helps you cross from where you are, to where you should be. It is a lesson that moves you. It is a lesson that is very valuable. It is also used for contemplation. When a person reflects upon an example, contemplates and takes a person lesson from it, it is عبرة. 

The Qur'an give examples of good and bad people to us, so that we take a lesson. But, often the examples are of extremely good or extremely bad people, so how do we relate to them? When we hear a great example, we feel we can never come to that level. When we hear an evil example, we think we are better than that and we just skip the example. But, if we look deeper, we learn that even Prophets had problems, and they did not have perfect lives e.g. Musa AS committed an accidental murder, Yaqub AS's sons were disobedient to him, and he cried for years in separation of Yusuf AS, Nuh AS's wife was a disbeliever etc. We can learn from the trials of Messengers and draw parallels to them. We may not be Firaun, but if we show arrogance and dismiss advice, we follow the example of Firaun. While reading the Qur'an, always do tadabbur and reflect on how it applies to your life.

من عرف نفسه عرف ربّه 
Whoever knows themselves well, knows their Master well.

أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا - 79:27
Are you a more difficult creation or is the heaven? Allah constructed it.

The ayahs transition from the story of Musa AS and Firaun, to Allah describing His power of creation. Are you a more difficult creation, or the sky? 

The Qur'an disposes of the doubt of the rejecters of resurrection who pose the question: "Are we going to be brought back to our former state (of life)? Is it when we will have turned into decayed bones?" [10-11] They  say that it is not possible for them to be restored to life after death when they have become perished. Allah responds that the Supreme Creator, Who drew out this universe without any pre-existing matter and without any instrument, certainly has the Supreme power to give existence to things after destroying them. Why should it be a surprise?

رَفَعَ سَمْكَهَا فَسَوَّاهَا - 79:28
He raised its ceiling and proportioned it.

سمك is something that is very high, stands tall and is stable. Usually, the higher up a ceiling is, the more unstable it is, and huge columns are required to support the ceiling. Look at Allah's ceiling that has been raised without any apparent supports, and it so perfectly balanced! Allah's ceiling does not literally have a tangible form, but it is metaphorical as the sky appears as a ceiling. We don't have the ability to create anything similar to the beautifully crafted view that Allah has created. Allah says: Do you see any crack in the sky?

وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا - 79:29
And He darkened its night and extracted its brightness.

اغطش refers to complete darkness. 

ضحا is when things are at their maximum brightness.

The night and day are being contrasted here to show the miraculous power of Allah.

وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا - 79:30
And after that He spread the earth.

دحا is used when an ostrich scrapes the ground and makes it smooth to put its egg there. It does not refer to the egg itself. This implies that Allah made the Earth smooth so that we could live, build civilisations and travel on the Earth. Allah made the Earth conducive for civilisation.

أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا - 79:31
He extracted from it its water and its pasture,

وَالْجِبَالَ أَرْسَاهَا - 79:32
And the mountains He set firmly

This is also a negation of Firaun's might: What are your pyramids compared to Allah's mountains.

مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ - 79:33
As provision for you and your grazing livestock.

متاع refers to temporary enjoyment, and temporary provision.

Allah says that all of these blessings are a provision for you and your livestock e.g. Some minerals, some resources are only found in the mountains. Water is necessary for life on Earth. Night and day are necessary for life and making a living. 

We are masters over our animals, and Allah is a master over us. What do we do when our animals disobey us, so what do we hope from Allah when we disobey Him?

فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ - 79:34
But when there comes the greatest Overwhelming Calamity -

طامة refers to a massive calamity. In the verses that follow, the horrors of the Day of Judgement are depicted. It is mentioned that on that Day, every person will be presented with his deeds. Described also are the abodes of the inmates of Paradise and Hell. Towards the end, special traits of the people of Paradise and those of Hell are portrayed by which a man can decide in this very world whether, according to the rules, his abode would be Paradise or Hell. The expression 'according to the rules' has been used because many verses and narratives indicate that there could be 'exceptions to the rules'. For example, a person might attain freedom from Hell and enter Paradise by virtue of intercession or directly through the grace of Allah. This is an exception to the rule. 

يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ - 79:35
The Day when man will remember that for which he strove,

Insaan also has the meaning of نسيان (forgetfulness), so on that day, everyone will remember what they ran towards in their lives. We will recall every single of our actions on that day. There will be no possibility of denying our actions, as everything will testify against us, even our own body parts.

وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ - 79:36
And Hellfire will be exposed for [all] those who see -

برز is used when something comes out in full and can be identified, and is completely manifest.
Whoever looks at hell, will immediately identify it.

جحيم is used figuratively to describe someone who is inflamed/enraged with anger.  Hell will be enraged and burning on that day!

فَأَمَّا مَن طَغَىٰ - 79:37

So as for he who transgressed

وَآثَرَ الْحَيَاةَ الدُّنْيَا - 79:38
 And preferred the life of the world,

الدنيا means the lowest life, literally. So, the dunya is the lowest level of existence, but we unfortunately make it our biggest priority.

اثر refers to the remnants and remains of something. It is used for sahaba who left behind narrations for us. Another meaning of اثر is to give preference, so the meaning here is to hold on to something, thinking it will last forever. We, as humans become blind to the reality of this world and make it our biggest concern and priority.

In summary, the rebellious people: [1] instead of remaining loyal to Allah and His Messenger and following their commands, they adopt the line of rejection and rebellion; and

[2] prefer the life of this world to that of the Hereafter. They prefer the comforts and pleasure of this life to the pleasure of the next life.

فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ - 79:39
Then indeed, Hellfire will be [his] refuge.

مأوى is a place of refuge and protection. It is a sanctuary. The same root word is used to in the story of the people of the cave, who find refuge in a cave. Why does Allah call Hell a place of refuge? This is a sarcastic statement, because the rebellious people used to make a mockery of deen. The punishment is proportionate to their crime.

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ - 79:40
But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination,

Those who are characterised by these two qualities have the good news that the Paradise will be their abode:

[1] the first characteristic of a God-fearing person is that, in this life, he shudders at the thought of appearing before Allah to account for his deeds on the Day of Reckoning; and [2] forbids the baser self from its evil desires. 

مقام is Ism Zarf so has three meanings: One who is terrified of the standing before Allah, terrified of the place of standing before Allah and the time of standing before Allah.

مقام ربه is a idafah statement grammatically, which implies that on that day, there will be nothing between the person and Allah. A man will have to face Allah directly.

Human beings have a Nafs that tries to ignite unlawful desires and passions, and a Ruh that is pure in fitrah and directs towards good.
1) هوى is used for a breeze, and a breeze sometimes goes one way, sometimes the other way. People who are slaves to their هوى follow their whims and desires and go wherever their desires take them. They have no self control.
2) Another meaning of هوى is bias. So, we should not be inclined and biased towards our nafs but should maintain the balance between our body and soul. We should not become a creature of the flesh only, but should also be a creature of the soul
3)It is also used when an animal eats its prey, and then goes after another prey. In this context, هوى means that life becomes a series of one desire after another, and one is never satiated. One keeps chasing their desires and there's no end to it.
4)It also has the meaning of being attracted to something desirable. Allah did make some temptations attractive for humans. There is an animal instinct inside us which is attracted towards unlawful things.

Three Levels of Suppressing [the Base] Self

The first condition is the fear of accountability in the presence of Allah. The second condition is to restrain oneself from the evil desires. As a matter of fact, fear of Allah causes one to restrain oneself from evil desires. 
Qadi Thana'ullah Panipati has written in his Tafsir Mazhari that there are three levels of suppressing evil desires, as follows:

The first level is that one avoids false beliefs which are in conflict or incompatible with express texts [of the Holy Qur'an and established Sunnah] and consensus of [the righteous] predecessors. In this level, a person deserves to be called 'Muslim'.

The second level is the middle one. A person, in this stage, may think of committing sin. Then he may remember that he has to account for his deeds before Allah [on the Day of Reckoning]. As a result, he abandons the thought of committing sin. One also abstains from doubtful things and those acts that are permissible in themselves, but there is apprehension that if committed, they may lead one to slip into impermissible acts. Sayyidna Nu'man Ibn Bashir (RA) narrates that the Holy Prophet (Sallaho Alaihe Wassallam) said: "He who abstained from doubtful things has protected his honour and religion. He who indulged in doubtful things will eventually indulge in forbidden things." The expression 'doubtful things' signifies those acts about which one is not certain whether they are permissible or not, both possibilities being equal. Let us consider a few examples: if a person is ill and can take [wet] ablution, but he is not sure whether taking [wet] ablution in this state would be harmful. Thus the permissibility of dry ablution (tayammum) becomes doubtful. Likewise a person is able to perform prayers in a standing position, but feels great difficulty. He is now in doubt whether or not it is permissible for him to perform prayers in a sitting position. On such occasions, one should abandon the doubtful thing or act, and prefer what is definitely certain. This is taqwa and the middle course of suppressing the selfish desires.

There are acts whose sinful nature is obvious to everyone. The selfish desires prompting to such sinful acts may be suppressed by one's deliberate efforts and firm resolution. However, there are evils prompted by one's base self even during his acts of worship and other good deeds, such as self-conceit, ('Ujb) vanity, (Kibr), and show off (Riya'). These are such sins whose sinful nature is often not discoverable to a common person, still they are very severe and firmly ingrained evil desires of one's base self. One is at times deceived by them, because he continues to think that his actions are right. It is extremely necessary that first and foremost this lower self must be suppressed. 

The third and the highest level of suppression of the base self is that by abundant dhikrullah [remembrance of Allah] and constant mujiihadah. [spiritual struggle and endeavour against the evil passions] and riyadah. [ascetic discipline], one's self (nafs) is so much cleansed and purified that the desires that tempts him to evil are totally eliminated. This is the special stage of wilayah. [Divine friendship]. 
The Qur'an says regarding such people [addressing the Satan] ۡMy servants are such that you have no power over them [15:42]'

The following Tradition applies to the same category of wali:

'None of you can be a [perfect] believer unless his [base] desires of self follow my teachings.' (MQ)

فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ - 79:41
Then indeed, Paradise will be [his] refuge.

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا - 79:42
They ask you, [O Muhammad], about the Hour: when is its arrival?

ايّان implies that they asked about the Hour in an obnoxious way. They made a mockery of the Day of Judgement.
ساعة refers to hour, so why did Allah use this vague word for Judgement day? This hour cannot be compared to any other time, that is why Allah calls it the hour.

فِيمَ أَنتَ مِن ذِكْرَاهَا - 79:43
In what [position] are you that you should mention it?

The Holy Qur'an responds to the demand of the infidels that the Holy Prophet (Sallaho Alaihe Wassallam) should let them know the exact date and time of the Day of Judgement. They are told that knowledge of the time and date is within Allah's knowledge. Allah did not pass the information to any angel or Prophet (Sallaho Alaihe Wassallam). Therefore, the demand is futile.

Allah deliberately hid the knowledge of the Day of Judgement because of His infinite mercy. If we had been told the exact time and date, we would have become lazy and left good deeds, until the time came. Human beings have a tendency to procrastinate and delay things until the last moment. It is not our business to ask when the hour will come as that will not benefit us.

Narrated Anas bin Malik: A man asked the Prophet (ﷺ) "When will the Hour be established O Allah's Messenger (ﷺ)?" The Prophet (ﷺ) . said, "What have you prepared for it?" The man said, " I haven't prepared for it much of prayers or fast or alms, but I love Allah and His Apostle." The Prophet (ﷺ) said, "You will be with those whom you love." (Bukhari)

إِلَىٰ رَبِّكَ مُنتَهَاهَا - 79:44
To your Lord is its finality.

إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا - 79:45
 You are only a warner for those who fear it.

كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا - 79:46
It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.

On the Day of Judgement, mankind will feel like they only lived one evening or one morning in the world. The worldly life will seem nothing in comparison to the afterlife. It will seem like a person slept for a moment and woke up on the Day of Qiyamah.

Literary overview of Surah Naziaat:
6 sections:
1-9: Day of Judgement
10-14: Allah speaks of those who are skeptical about the Day of Judgement
15-26: Lesson from History (Musa AS and Firaun)
27-40: Allah describes His creation, which makes Firaun's empire seem insignificant
34-41: Description of the Day of Judgement
42-46: They Question the hour skeptically, and Allah responds.

The first two sections are mirrored by the last two sections. Both describe the Day of Judgement and the skeptics.

1 & 2, 5 & 6 are about the future, as they deal with the Day of Judgement. The 3rd section describes the past, and the 4th section describes the present. So, learn from your past, apply to your present, so you benefit in the future.