Commentary and Interpretation of the Qur'an

Surat An-Naba' (The Tidings) - سورة النبإ


بسم الله الرحمن الرحيم In the name of Allah, Most Gracious, Most Merciful.


78:1 Concerning what are they disputing?
78:2 Concerning the Great News,
78:3 About which they cannot agree.
78:4 Verily, they shall soon (come to) know!
78:5 Verily, verily they shall soon (come to) know!
78:6 Have We not made the earth as a wide expanse,
78:7 And the mountains as pegs?
78:8 And (have We not) created you in pairs,
78:9 And made your sleep for rest,
78:10 And made the night as a covering,
78:11 And made the day as a means of subsistence?
78:12 And (have We not) built over you the seven firmaments,
78:13 And placed (therein) a Light of Splendour?
78:14 And do We not send down from the clouds water in abundance,
78:15 That We may produce therewith corn and vegetables,
78:16 And gardens of luxurious growth?
78:17 Verily the Day of Sorting out is a thing appointed,
78:18 The Day that the Trumpet shall be sounded, and ye shall come forth in crowds;
78:19 And the heavens shall be opened as if there were doors,
78:20 And the mountains shall vanish, as if they were a mirage.
78:21 Truly Hell is as a place of ambush,
78:22 For the transgressors a place of destination:
78:23 They will dwell therein for ages.
78:24 Nothing cool shall they taste therein, nor any drink,
78:25 Save a boiling fluid and a fluid, dark, murky, intensely cold,
78:26 A fitting recompense (for them).
78:27 For that they used not to fear any account (for their deeds),
78:28 But they (impudently) treated Our Signs as false.
78:29 And all things have We preserved on record.
78:30 "So taste ye (the fruits of your deeds); for no increase shall We grant you, except in Punishment."
78:31 Verily for the Righteous there will be a fulfilment of (the heart's) desires;
78:32 Gardens enclosed, and grapevines;
78:33 Companions of equal age;
78:34 And a cup full (to the brim).
78:35 No vanity shall they hear therein, nor Untruth:-
78:36 Recompense from thy Lord, a gift, (amply) sufficient,
78:37 (From) the Lord of the heavens and the earth, and all between, (Allah) Most Gracious: None shall have power to argue with Him.
78:38 The Day that the Spirit and the angels will stand forth in ranks, none shall speak except any who is permitted by (Allah) Most Gracious, and He will say what is right.
78:39 That Day will be the sure Reality: Therefore, whoso will, let him take a (straight) return to his Lord!
78:40 Verily, We have warned you of a Penalty near, the Day when man will see (the deeds) which his hands have sent forth, and the Unbeliever will say, "Woe unto me! Would that I were (metre) dust!"

Name
The Surah derived its name from the word an-Naba in the second verse. This is not only a name but also a title of its subject matter, for Naba implies the news of Resurrection and Hereafter and the whole Surah is devoted to the same theme.

Period of Revelation
As we have explained in the introduction to Surah Al-Mursalat, the theme of all the Surahs, from Al- Qiyamah to An-Naziat, closely resembles one another's, and all these seem to have been revealed in the earliest period at Makkah.

Theme and Subject Matter
Its theme also is the same as of Surah Al-Mursalat, i. e. to affirm the Resurrection and Hereafter, and to warn the people of the consequences of acknowledging or disacknowledging it.

When the Holy Prophet (upon whom be peace) first started to preach Islam in Makkah, his message consisted of three elements:(1) That none be held as an associate with Allah in Godhead; (2) that Allah had appointed him as His Messenger; (3) that this world will come to an end one day and then another world will be established when all the former and the latter generations will be resurrected with the same bodies in which they lived and worked in the world; then they will be called to account for their beliefs and deeds and those who emerge as believing and righteous in this accountability will go to Paradise and those who are proved to be disbelieving and wicked will live in Hell for ever.

Of these although the first thing was highly unpleasant for the people of Makkah, yet in any case they were not disbelievers in the existence of Allah. They believed in His Being the Supreme Sustainer, Creator and Providence and also admitted that all those beings whom they regarded as their deities, were themselves Allah's creatures. Therefore, in this regard the only thing they disputed was whether they had any share in the attributes and powers of Divinity and in the Divine Being itself or not.

As for the second thing, the people of Makkah were not prepared to accept it. However, what they could not possibly deny was that during the 40 years life that the Holy Prophet (upon whom be peace) had lived among them before his claim to Prophethood, they had never found him a lying deceitful person or the one who would adopt unlawful methods for selfish ends. They themselves admitted that he was a man possessed of wisdom, righteousness and moral superiority. Therefore, in spite of charging him with a thousand false accusations, nothing to say of making others believe, they were finding it difficult even for themselves to believe that although he was an honest and upright man in every other affair and dealing of life, yet, God forbid, a liar only in his claim to be a Prophet.

Thus, the first two things were not in fact so perplexing for the people of Makkah as the third thing. When this was presented before them, they mocked it most of all, expressed unusual wonder at it, and regarding it as remote from reason and impossible, started talking against it as incredible, even inconceivable, in their assemblies. But in order to bring them to the way of Islam it was absolutely essential that the doctrine of the Hereafter should be instilled into their minds, for without belief in this doctrine, it was not at all possible that they could adopt a serious attitude with regard to the truth and falsehood, could change their standard of values in respect of good and evil, and giving up worship of the world, could be inclined to follow the way that Islam urged them to follow. That is why in the earliest Surahs revealed at Makkah the doctrine of the Hereafter has been impressed and stressed more than anything else. However, the arguments for it have been given in such a way that the doctrine of the Oneness of God (Tauhid) also is impressed on the minds automatically. This also contains brief arguments, here and there, to confirm the truth of the Holy Messenger of Allah and the Qur'an.

After understanding well why the theme of the Hereafter has been so frequently repeated in the Surahs of this period, let us now have a look at the subject matter of this Surah. In it first of all, allusion has been made to the common talk and the doubts that were being expressed in every street of Makkah and in every assembly of the people of Makkah on hearing the news about Resurrection. Then, the deniers have been asked: "Don't you see this earth which We have spread as a carpet for you? Don't you see the high mountains which we have so firmly placed in the earth?Don't you consider your own selves how We have created you as pairs of men and women?Don't you consider your sleep by which We make you seek a few hours rest after every few hours labour and toil so as to keep you fit for work in the world? Don't you see the alternation of the night and day which We are so regularly perpetuating precisely according to your needs and requirements?Don't you see the strongly fortified system of the heavens above you? Don't you see the sun by means of which you are receiving your light and heat? Don't you see the rains which fall from the clouds and help produce corns and vegetables and luxuriant gardens? Do these things only tell you that the power of the Almighty Being Who has created them, will be unable to bring about Resurrection and establish the Next World? Then, from the supreme wisdom which is clearly working in this world around you, do you only understand this that although each part of it and each function of it is purposive, yet life is meaningless? Nothing could be more absurd and meaningless that after appointing man to the office of foreman and granting him vast powers of appropriation, in this workhouse, when he leaves the world after fulfilling his role, he should be let off without any accountability. He should neither be rewarded and granted pension on satisfactory work, nor subjected to any accountability and punishment on unsatisfactory performance of duty.

After giving these arguments it has been emphatically stated that the Day of Judgment shall certainly come to pass on its appointed time. No sooner is the Trumpet sounded than whatever is being foretold shall appear before the eyes, and whether you believe in it today, or not, at that time you will come out in your multitudes from wherever you would be lying dead and buried to render your account. Your denial cannot in any way avert this inevitable event.

Then, in vv. 21-30; it has been stated that every single misdeed of those who do not expect any accountability to take place and have thus belied Our Revelations, lies reckoned and recorded with Us, and Hell is ever lying an ambush to punish them and punish them fully for all their doings. Then, in vv. 31-36, the best rewards of those who lived as responsible people in the world and have provided for their Hereafter beforehand have been mentioned. They have been reassured that they will not only be rewarded richly for their services but in addition they will also be given sufficient gifts.

In conclusion, the Divine Court in the Hereafter has been depicted, making it plain that there will be no question of somebody's being adamant in the matter of getting his followers and associates forgiven, none will speak without leave, and leave will be granted on the condition that intercession be made only for the one to whom leave of intercession will have been given, and the intercessor will say only what is right. Moreover, leave for intercession will be given only for those who had acknowledged the Truth in the world but were sinners; rebels of God and rejectors of the Truth will deserve no intercession at all.

The discourse has been concluded with this warning: The Day the coming of which is being foretold, shall certainly come to pass. Do not think it is yet far off, it is close at hand. Now, whoever wills, let him believe in it and take the way towards his Lord. But he who disbelieves, in spite of the warning, "will have all his deeds placed before him: and he will exclaim regretfully: "Oh, would that I were not born in the world!" At that time, his regrets will be about the same world of which he is so enamored today!

[Yusufali 79:1] By the (angels) who tear out (the souls of the wicked) with violence;
[Yusufali 79:2] By those who gently draw out (the souls of the blessed);
[Yusufali 79:3] And by those who glide along (on errands of mercy),
[Yusufali 79:4] Then press forward as in a race,
[Yusufali 79:5] Then arrange to do (the Commands of their Lord),
[Yusufali 79:6] One Day everything that can be in commotion will be in violent commotion,
[Yusufali 79:7] Followed by oft-repeated (commotions):
[Yusufali 79:8] Hearts that Day will be in agitation;
[Yusufali 79:9] Cast down will be (their owners') eyes.
[Yusufali 79:10] They say (now): "What! shall we indeed be returned to (our) former state?
[Yusufali 79:11] "What! - when we shall have become rotten bones?"
[Yusufali 79:12] They say: "It would, in that case, be a return with loss!"
[Yusufali 79:13] But verily, it will be but a single (Compelling) Cry,
[Yusufali 79:14] When, behold, they will be in the (full) awakening (to Judgment).
[Yusufali 79:15] Has the story of Moses reached thee?
[Yusufali 79:16] Behold, thy Lord did call to him in the sacred valley of Tuwa:-
[Yusufali 79:17] "Go thou to Pharaoh for he has indeed transgressed all bounds:
[Yusufali 79:18] "And say to him, 'Wouldst thou that thou shouldst be purified (from sin)?-
[Yusufali 79:19] "'And that I guide thee to thy Lord, so thou shouldst fear Him?'"
[Yusufali 79:20] Then did (Moses) show him the Great Sign.
[Yusufali 79:21] But (Pharaoh) rejected it and disobeyed (guidance);
[Yusufali 79:22] Further, he turned his back, striving hard (against Allah).
[Yusufali 79:23] Then he collected (his men) and made a proclamation,
[Yusufali 79:24] Saying, "I am your Lord, Most High".
[Yusufali 79:25] But Allah did punish him, (and made an) example of him, - in the Hereafter, as in this life.
[Yusufali 79:26] Verily in this is an instructive warning for whosoever feareth (Allah).
[Yusufali 79:27] What! Are ye the more difficult to create or the heaven (above)? (Allah) hath constructed it:
[Yusufali 79:28] On high hath He raised its canopy, and He hath given it order and perfection.
[Yusufali 79:29] Its night doth He endow with darkness, and its splendour doth He bring out (with light).
[Yusufali 79:30] And the earth, moreover, hath He extended (to a wide expanse);
[Yusufali 79:31] He draweth out therefrom its moisture and its pasture;
[Yusufali 79:32] And the mountains hath He firmly fixed;-
[Yusufali 79:33] For use and convenience to you and your cattle.
[Yusufali 79:34] Therefore, when there comes the great, overwhelming (Event),-
[Yusufali 79:35] The Day when man shall remember (all) that he strove for,
[Yusufali 79:36] And Hell-Fire shall be placed in full view for (all) to see,-
[Yusufali 79:37] Then, for such as had transgressed all bounds,
[Yusufali 79:38] And had preferred the life of this world,
[Yusufali 79:39] The Abode will be Hell-Fire;
[Yusufali 79:40] And for such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) soul from lower desires,
[Yusufali 79:41] Their abode will be the Garden.
[Yusufali 79:42] They ask thee about the Hour,-'When will be its appointed time?
[Yusufali 79:43] Wherein art thou (concerned) with the declaration thereof?
[Yusufali 79:44] With thy Lord in the Limit fixed therefor.
[Yusufali 79:45] Thou art but a Warner for such as fear it.
[Yusufali 79:46] The Day they see it, (It will be) as if they had tarried but a single evening, or (at most till) the following morn!

Name

It is derived from the word wan-nazi`at with which the Surah opens.
Period of Revelation

According to Hadrat Abdullah bin Abbas, this Surah was sent down after Surah An-Naba. Its subject matter also testifies that it belongs to the earliest period at Makkah.
Theme and Subject Matter

Its theme is affirmation of Resurrection and the life hereafter; It also warns of the consequences of belying the Messenger of God.

The Surah opens with oaths sworn by the angels who take the soul at deaths and those who hasten to carryout Allah's Commands, and those who conduct the affairs of the universe according to Divine Will, to assure that the Resurrection will certainly come to pass and the second life after death will certainly take place. For the angels who are employed to pluck out the soul today can also be employed to restore the soul tomorrow, and the angels who promptly execute Allah's Commands and conduct the affairs of the universe today can also upset the order of the universe tomorrow by orders of the same God and can also bring about a new order.

After this the people have been told, so as to say: "This work which you regard as absolutely impossible, is not any difficult for Allah, for which He may have to make lengthy preparations. Just a single jolt will upset this system of the world and a second jolt will be enough to cause you to appear as living beings in the new world. At that time the same people who were wont to deny it, would be trembling with fear and seeing with awe struck eyes all that they thought was impossible.

Then, relating the story of the Prophet Moses and Pharaoh briefly, the people have been warned to the effect: "You know full well what fate the Pharaoh met in consequence of belying the Messenger and rejecting the guidance brought by him and endeavoring to defeat his mission by trickery and deceit. If you do not learn any lesson from it and do not change your ways and attitude accordingly, you also will have to meet the same fate.

Then, in vv. 27-13, arguments have been given for the Hereafter and life after death. In this regard, the deniers have been asked the question:"Is your resurrection a more difficult task or the creation of the huge Universe which spreads around you to infinite distances with myriads of its stars and planets? Your recreation cannot be difficult for the God for Whom this was an easy task. Thus, after presenting in a single sentence, a decisive argument for the possibility of the Hereafter, attention has been drawn to the earth and its provisions that have been arranged in it for the sustenance of man and animal and of which everything testifies that it has been created with great wisdom for fulfilling some special purpose. Pointing to this the question has been left for the intellect of man to ponder for itself and form the opinion whether calling man to account after having delegated authority and responsibilities to a creature like him in this wise system would be more in keeping with the demands of wisdom, or that he should die after committing all sorts of misdeeds in the world and should perish and mix in the dust for ever and should never be called to account as to how he employed the authority and fulfilled the responsibilities entrusted to him. Instead of discussing this question, in vv. 34-41, it has been said: "When the Hereafter is established, men's eternal future will be determined on the criterion as to which of them rebelled against his God transgressing the bounds of service and made the material benefits and pleasures his objective of life and which of them feared standing before his Lord and refrained from fulfilling the unlawful desires of the self." This by itself provides the right answer to the above question to every such person who considers it honestly, free from stubbornness. For the only rational, logical and moral demand of giving authority and entrusting responsibilities to man in the world is that he should be called to account on this very basis ultimately and rewarded or punished accordingly.

In conclusion, the question of the disbelievers of Makkah as to when Resurrection will take place, has been answered. They asked the Holy Prophet this question over and over again. In reply it has been said that the knowledge of the time of its occurrence rests with Allah alone. The Messenger is there only to give the warning that it will certainly come. Now whoever wishes may mend his ways, fearing its coming, and whoever wishes may behave and conduct himself as he likes, fearless of its coming. When the appointed time comes, those very people who loved the life of this world and regarded its pleasures as the only object of life, would feel that they had stayed in the world only for an hour or so. Then they will realize how utterly they had ruined their future for ever for the sake of the short lived pleasures of the world.