Tafseer of Surah Naba

عَمَّ  یَتَسَآءَلُوۡنَ ۚ﴿۱﴾ عَنِ النَّبَاِ  الۡعَظِیۡمِ ۙ﴿۲﴾ الَّذِیۡ ہُمۡ  فِیۡہِ  مُخۡتَلِفُوۡنَ ؕ﴿۳﴾ کَلَّا  سَیَعۡلَمُوۡنَ ۙ﴿۴﴾ ثُمَّ  کَلَّا  سَیَعۡلَمُوۡنَ ﴿۵﴾ اَلَمۡ  نَجۡعَلِ الۡاَرۡضَ مِہٰدًا ۙ﴿۶﴾ وَّ  الۡجِبَالَ  اَوۡتَادًا ﴿۪ۙ۷﴾ وَّ  خَلَقۡنٰکُمۡ   اَزۡوَاجًا ۙ﴿۸﴾ وَّ  جَعَلۡنَا نَوۡمَکُمۡ سُبَاتًا ۙ﴿۹﴾ وَّ  جَعَلۡنَا الَّیۡلَ  لِبَاسًا ﴿ۙ۱۰﴾ وَّ  جَعَلۡنَا النَّہَارَ  مَعَاشًا ﴿۪۱۱﴾ وَّ  بَنَیۡنَا فَوۡقَکُمۡ  سَبۡعًا شِدَادًا ﴿ۙ۱۲﴾ وَّ  جَعَلۡنَا سِرَاجًا وَّہَّاجًا  ﴿۪ۙ۱۳﴾ وَّ اَنۡزَلۡنَا مِنَ الۡمُعۡصِرٰتِ مَآءً  ثَجَّاجًا ﴿ۙ۱۴﴾ لِّنُخۡرِجَ بِہٖ حَبًّا وَّ  نَبَاتًا ﴿ۙ۱۵﴾ وَّ  جَنّٰتٍ اَلۡفَافًا ﴿ؕ۱۶﴾ اِنَّ  یَوۡمَ  الۡفَصۡلِ کَانَ مِیۡقَاتًا ﴿ۙ۱۷﴾ یَّوۡمَ  یُنۡفَخُ فِی الصُّوۡرِ فَتَاۡتُوۡنَ اَفۡوَاجًا ﴿ۙ۱۸﴾ وَّ فُتِحَتِ السَّمَآءُ   فَکَانَتۡ اَبۡوَابًا ﴿ۙ۱۹﴾ وَّ  سُیِّرَتِ الۡجِبَالُ فَکَانَتۡ  سَرَابًا ﴿ؕ۲۰﴾ اِنَّ  جَہَنَّمَ  کَانَتۡ مِرۡصَادًا ﴿۪ۙ۲۱﴾ لِّلطَّاغِیۡنَ مَاٰبًا ﴿ۙ۲۲﴾ لّٰبِثِیۡنَ فِیۡہَاۤ  اَحۡقَابًا ﴿ۚ۲۳﴾ لَا یَذُوۡقُوۡنَ فِیۡہَا بَرۡدًا  وَّ  لَا  شَرَابًا ﴿ۙ۲۴﴾ اِلَّا  حَمِیۡمًا  وَّ  غَسَّاقًا ﴿ۙ۲۵﴾ جَزَآءً   وِّفَاقًا  ﴿ؕ۲۶﴾ اِنَّہُمۡ  کَانُوۡا  لَا  یَرۡجُوۡنَ  حِسَابًا ﴿ۙ۲۷﴾ وَّ  کَذَّبُوۡا بِاٰیٰتِنَا کِذَّابًا ﴿ؕ۲۸﴾ وَ کُلَّ شَیۡءٍ  اَحۡصَیۡنٰہُ  کِتٰبًا ﴿ۙ۲۹﴾ فَذُوۡقُوۡا  فَلَنۡ نَّزِیۡدَکُمۡ  اِلَّا عَذَابًا ﴿٪۳۰﴾ اِنَّ  لِلۡمُتَّقِیۡنَ مَفَازًا ﴿ۙ۳۱﴾ حَدَآئِقَ وَ  اَعۡنَابًا ﴿ۙ۳۲﴾ وَّکَوَاعِبَ  اَتۡرَابًا ﴿ۙ۳۳﴾ وَّ  کَاۡسًا دِہَاقًا ﴿ؕ۳۴﴾ لَا یَسۡمَعُوۡنَ فِیۡہَا لَغۡوًا وَّ لَا کِذّٰبًا ﴿ۚ۳۵﴾ جَزَآءً   مِّنۡ  رَّبِّکَ عَطَآءً  حِسَابًا ﴿ۙ۳۶﴾ رَّبِّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَیۡنَہُمَا الرَّحۡمٰنِ لَا یَمۡلِکُوۡنَ مِنۡہُ خِطَابًا ﴿ۚ۳۷﴾ یَوۡمَ  یَقُوۡمُ الرُّوۡحُ وَ الۡمَلٰٓئِکَۃُ  صَفًّا ؕ٭ۙ  لَّا یَتَکَلَّمُوۡنَ  اِلَّا مَنۡ اَذِنَ لَہُ الرَّحۡمٰنُ وَ  قَالَ صَوَابًا ﴿۳۸﴾ ذٰلِکَ  الۡیَوۡمُ الۡحَقُّ ۚ فَمَنۡ شَآءَ اتَّخَذَ اِلٰی رَبِّہٖ مَاٰبًا ﴿۳۹﴾ اِنَّاۤ  اَنۡذَرۡنٰکُمۡ عَذَابًا  قَرِیۡبًا ۬ۚۖ یَّوۡمَ یَنۡظُرُ  الۡمَرۡءُ مَا قَدَّمَتۡ یَدٰہُ  وَ یَقُوۡلُ الۡکٰفِرُ یٰلَیۡتَنِیۡ  کُنۡتُ تُرٰبًا ﴿٪۴۰﴾

About what are they asking each other? About the great event in which they dispute? Never! Soon will they come to know. Again, never! Soon will they come to know. Did We not make the earth as a floor, and the mountains as pegs; and We have created you in pairs, and We made your sleep a source of rest, and We made the night a covering, and We made the day a source of livelihood? And We have built above you seven strong skies; and We created a luminous lamp (the sun), and We have sent down abundant water from the rain-laden clouds, so that We bring out through it grain and vegetation, and gardens with luxurious growth.

Indeed, the day of decision is an appointed time. The day the trumpet will be blown and you will come forth in multitudes.  And the sky will be opened and will become doors. And the mountains shall be moved away from their places (and become dust) and they will become (like) a mirage. Indeed, Jahannum is a place of ambush. (It is) an abode for the transgressors. They will dwell therein for ages, and nothing cool shall they taste therein nor any drink, except for boiling hot water and pus. (This punishment being) an appropriate recompense (befitting their sins and deeds)! Indeed, they were not expecting (to face) the reckoning. And they rejected Our signs totally. And everything (from their deeds) We have recorded in a book. So taste (the fruits and consequence of your actions), and never will We increase you except in punishment.

Indeed, for the righteous servants is a great success, gardens and grapevines, and full-breasted companions of equal age, and cups (of pure wine) filled till the brim. They will not hear any vain talk therein nor any lies. (This bounty they will receive) as a recompense from Your Rabb – a reward well calculated, (from) the Rabb of the heavens and the earth and all that is in between, the Most Gracious. No one will have the power to address Him, on the day when the spirit (Hazrat Jibraeel [‘alaihis salaam]) and the angels will stand in rows. They will not speak, except the one who the Most Gracious (the All-Merciful Allah) has permitted, and He will say what is correct. That is the Day of Reality, then whoever so wills, let him take refuge to his Rabb. Indeed, We have warned you of an approaching punishment, on a day when a person will see what his hands have sent ahead, and the disbeliever will say, ‘O how I wish that had I only been dust! (i.e. so that I would not have had to face the reckoning and punishment of this day.)”

Commentary

عَمَّ  یَتَسَآءَلُوۡنَ ۚ﴿۱﴾ عَنِ النَّبَاِ  الۡعَظِیۡمِ ۙ﴿۲﴾ الَّذِیۡ ہُمۡ  فِیۡہِ  مُخۡتَلِفُوۡنَ ؕ﴿۳﴾ کَلَّا  سَیَعۡلَمُوۡنَ ۙ﴿۴﴾ ثُمَّ  کَلَّا  سَیَعۡلَمُوۡنَ ﴿۵﴾

About what are they asking each other? About the great event in which they dispute? Never! Soon will they come to know. Again, never, soon will they come to know.

The pagan Arabs did not believe in the occurrence of Qiyaamah and regarded it as impossible. They denied it as they felt that once a human being is turned into dust, it is impossible for anyone to resurrect him.

Hazrat Abdullah bin Abbaas (radhiyallahu ‘anhuma) reports that when the revelation of the Quraan commenced, the pagan Arabs used to form circles among themselves to discuss the revelation. They would discuss the revelation and criticize it, especially the revelation regarding the occurrence of Qiyaamah (resurrection and judgment). Hence, in response to the discussions of the pagan Arabs, Allah Ta’ala revealed this surah in which Allah Ta‘ala established the event of Qiyaamah.

Allah Ta‘ala commences this surah by saying, “About what are they asking each other? About the great event in which they dispute. Never, soon will they come to know! Again never! Soon will they come to know!”

The word “naba” is mentioned in this verse. The word “naba” refers to some news. However, according to the Mufassireen (commentators of Quraan), “naba” does not refer to every news, but rather, it refers to some important news or great event. Thus, in this context, Allah Ta‘ala refers to Qiyaamah as the great event.

کَلَّا  سَیَعۡلَمُوۡنَ ۙ﴿۴﴾ ثُمَّ  کَلَّا  سَیَعۡلَمُوۡنَ ﴿۵﴾

Never! Soon will they come to know. Again, never, soon will they come to know.

The word “kalla” is negative, and means “never, by no means.” In this verse, it means that this matter cannot be understood by question and answer, or by discussion and debate. Its reality will only be understood by them when they will face it. It is such a reality that has no room for question, disputation or denial.

The Qur’aan Majeed says that they will soon come to know about it (and this statement is repeated twice for emphasis). In other words, when they die, they will discover the realities of the next world. They will then see the horrors of the Hereafter with their very eyes.

اَلَمۡ  نَجۡعَلِ الۡاَرۡضَ مِہٰدًا ۙ﴿۶﴾ وَّ  الۡجِبَالَ  اَوۡتَادًا ﴿۪ۙ۷﴾ وَّ  خَلَقۡنٰکُمۡ   اَزۡوَاجًا ۙ﴿۸﴾ وَّ  جَعَلۡنَا نَوۡمَکُمۡ سُبَاتًا ۙ﴿۹﴾ وَّ  جَعَلۡنَا الَّیۡلَ  لِبَاسًا ﴿ۙ۱۰﴾ وَّ  جَعَلۡنَا النَّہَارَ  مَعَاشًا ﴿۪۱۱﴾ وَّ  بَنَیۡنَا فَوۡقَکُمۡ  سَبۡعًا شِدَادًا ﴿ۙ۱۲﴾ وَّ  جَعَلۡنَا سِرَاجًا وَّہَّاجًا  ﴿۪ۙ۱۳﴾ وَّ اَنۡزَلۡنَا مِنَ الۡمُعۡصِرٰتِ مَآءً   َجَّاجًا ﴿ۙ۱۴﴾ لِّنُخۡرِجَ بِہٖ حَبًّا وَّ  نَبَاتًا ﴿ۙ۱۵﴾ وَّ  جَنّٰتٍ اَلۡفَافًا ﴿ؕ۱۶﴾

Did We not make the earth as a floor, and the mountains as pegs; and We have created you in pairs, and We made your sleep a source of rest, and We made the night a covering, and We made the day a source of livelihood? And We have built above you seven strong skies; and We created a luminous lamp (the sun), and We have sent down abundant water from the rain-laden clouds, so that We bring out through it grain and vegetation, and gardens with luxurious growth.

In these verses, indication is made to Allah Ta‘ala’s all-encompassing power with which He has created marvellous creations of the universe. Through Allah Ta‘ala explaining the manner and way in which He created the universe and the various creations, He demonstrates His divine power to man and proves that it is not impossible for Him to destroy this entire world and re-create it once again.

From among the various creations, special reference is made to the creation of the earth, the mountains, human beings, males and females, and the creation of suitable conditions for human life, health and activities. One of the things mentioned in this regard is the bounty of sleep.

In reference to this bounty, Allah Ta‘ala says:

وَّجَعَلۡنَا نَوۡمَکُمۡ سُبَاتًا ۙ﴿۹﴾

and We made your sleep a source of rest.(Surah Naba v. 9)

In this verse, Allah Ta‘ala mentions the word ‘subaat’. The word ‘subaat’ is derived from “sabt” which means to cut off. Sleep is something that cuts off the worries and tensions one may have, and thus gives man such a rest that cannot be attained by anything else. Therefore, the Mufassireen translate the word subaat as rest.

Sleep is a great source of relaxation for the entire creation – for the rich and the poor, for the learned and the illiterate, for the kings and for the labourers.

This gift of sleep is granted to all equally. Even though the affluent and wealthy have all the means of comfort in their homes, such as beds, mattresses, pillows, etc, but this gift of sleep is not dependent upon these means of comfort.

Often, the poor, without a pillow or bedding or any means of comfort, enjoy a peaceful sleep in whichever place they may be, while at times, the affluent, though possessing all the means of comfort, suffer from insomnia due to worldly worries and cannot get sleep unless they take sleeping pills.

وَّ  جَعَلۡنَا الَّیۡلَ  لِبَاسًا ﴿ۙ۱۰﴾

And we made the night a covering.

In this verse, Allah Ta‘ala speaks about the bounty of night. When the light of day disappears and the night enters, man naturally feels sleepy. Through the night, Allah Ta‘ala causes tranquillity to prevail all around and there is an absence of noise and disturbance. Hence, in this verse, Allah Ta‘ala shows man that He did not only grant man sleep as a source of comfort, but also created worldly conditions during the night that are conducive and suitable for sleep so that man’s sleep is not disturbed in any way.

Apart from this, the state of sleep that Allah Ta‘ala grants man is such that it is brought upon humans as well as animals simultaneously during the nights, so that all sleep peacefully and there is general tranquillity enjoyed at the same time throughout the land. Had there been different times for the sleep of different creations, this general peace and tranquillity would not have been attained.

In another verse, Allah Ta‘ala explains that granting man the great bounty of night, during which man is able to rest, is only through the grace and power of Allah Ta‘ala. Allah Ta‘ala says:

قُلۡ  اَرَءَیۡتُمۡ  اِنۡ جَعَلَ  اللّٰہُ عَلَیۡکُمُ النَّہَارَ سَرۡمَدًا  اِلٰی یَوۡمِ الۡقِیٰمَۃِ مَنۡ اِلٰہٌ غَیۡرُ اللّٰہِ یَاۡتِیۡکُمۡ بِلَیۡلٍ تَسۡکُنُوۡنَ  فِیۡہِ ؕ اَفَلَا  تُبۡصِرُوۡنَ ﴿۷۲﴾

Say, “Tell me, if Allah were to impose the day over you, continuing for ever up to the Day of Judgment, which god, other than Allah, would bring to you night in which you may have rest? Then, do you not see?” (Surah Qasas v. 72)

وَّ  جَعَلۡنَا النَّہَارَ مَعَاشًا ﴿۪۱۱﴾

and We made the day a source of livelihood.

Together with sleep, man requires other essentials of life, such as food, drink, clothing, shelter. For this, one would need to earn a halaal livelihood to be able to fulfil these essentials of life. If the world only had nights and no days, and man continued to sleep all the time, how would man be able to obtain his livelihood and fulfil the other essentials of life? Hence, Allah Ta‘ala made the night for man to sleep, and He made the day for man to work and earn a livelihood.

وَّ اَنۡزَلۡنَا مِنَ الۡمُعۡصِرٰتِ مَآءً  ثَجَّاجًا ﴿ۙ۱۴﴾

And We have sent down from the rain-laden clouds abundant water

The word “mu’siraat” is the plural of “mu’sirah” which means “rain-laden clouds”. This verse indicates that the rain comes down from the clouds, whereas other verses indicate that the rain comes down from the sky. However, there is no contradiction between both these verses, as the clouds are in the sky. Hence, in one verse, the rain was attributes to the clouds, and in the other verse, it was attributed to the sky.

اِنَّ  یَوۡمَ  الۡفَصۡلِ کَانَ مِیۡقَاتًا ﴿ۙ۱۷﴾

Indeed, the Day of Decision is an appointed time.

“The Day of Decision” refers to the Day of Qiyaamah (the Day of Resurrection). The Day of Resurrection has a fixed and appointed time, as mentioned by Allah Ta‘ala in the following verse, that it will take place when the trumpet will be blown.

Other verses indicate that the trumpet will be blown twice. When it is blown the first time, the entire world will come to an end. When it is blown the second time, people of the entire world, the earlier generations as well as the latter generations, will be resurrected and come to the plains of reckoning in multitudes and droves.

Hazrat Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “On the Day of Qiyaamah, people will be resurrected in three groups; one group will be walking on foot, one group will be riding on mounts, and one group will be on their faces.” (Sunan Tirmizi #3142)

Some narrations report that there will be ten types of groups. Some scholars say that the groups on the Plain of Gathering will be divided according to their deeds and character. There is no contradiction between all these narrations, as some narrations explain some groups, while other narrations explain other groups.

وَّ  سُیِّرَتِ الۡجِبَالُ فَکَانَتۡ  سَرَابًا ﴿ؕ۲۰﴾

And the mountains shall be moved away from their places (and become dust) and they will become (like) a mirage.

The word “suyyirat” (set in motion) signifies that the mountains, which are huge, firm and unmovable will lose their firmness and will be shifted from their places. They will become like small particles of dust flying about in the atmosphere.

The word “saraab” literally means “to disappear” and it also refers to a mirage, since a mirage disappears when one comes close to it. In other words, the huge, powerful and formidable mountains will become like the sight of a mirage – water which is seen from a distant place by a traveller in the desert, but when the traveller comes close, he realises that what he was seeing was an illusion.

Similarly, the mountains, as huge and mighty as they appeared before the advent of Qiyaamah, will become smithereens and fly about like dust after the commencement of Qiyaamah, thus disappearing like a mirage.

اِنَّ جَهَنَّمَ کَانَتۡ مِرۡصَادًا ﴿۪ۙ۲۱﴾

Indeed, Jahannum is a place of ambush.

The word “mirsaad” means an ambush or lying in wait to attack someone unawares.

In this context, Jahannum refers to the bridge above Jahannum upon which the angels of punishment and reward lie in wait.

Those who are destined for Jahannum, the angels of punishment lie in wait for them, and when they come by, they will catch hold of them and take them to Jahannum.

The angels of reward also lie in wait for those who are destined for Jannah, and they will wait to accompany the inmates of Jannah and take them to their abode (Jannah).

Hazrat Hasan Basri (rahimahullah) said that there will be a checkpoint of angels on the bridge over Jahannum. If anyone has a permit to enter Jannah, he will be permitted to enter by the angels; but if anyone does not have the permit to enter Jannah, he will be prevented from entering it by the angels.

لِلطَّاغِیۡنَ مَاٰبًا ﴿ۙ۲۲﴾

(It is) an abode for the transgressors.

The previous verses outwardly show that the bridge of Jahannum is a place of ambush for all, whether the good people or the bad people, as all will have to go over it at the time of crossing it. However, in this verse, Allah Ta‘ala further explains that Jahannum is not the abode of the righteous, but rather the abode of the transgressors.

Thus, the word “taaghi” refers to a “person who exceeds the limit in disobeying the authority of Allah Ta‘ala”. This is in reference to a kaafir who has denied and rejected the authority of Allah Ta‘ala in totality and denies Islam.

It may also refer to the groups of Muslims who have deviated from the limits and parameters of the Qur’aan Majeed and the Sunnah, though they may not have adopted clear kufr like the kaafirs.

These groups refer to the Rawaafid, Khawaarij, Mu’tazilah and others. Those among them whose beliefs cause them to become kaafir, will also enter under the purview of this verse.

لٰبِثِیۡنَ فِیۡهَاۤ اَحۡقَابًا ﴿ۚ۲۳﴾

They will dwell therein for ages.

The word “ahqaab” is the plural of “hiqbah” and means “ages” or “a long time”.

Scholars differ on the exact amount of time meant by this word.

Allaamah Ibnu Jareer (rahimahullah) has recorded that Hazrat Ali (radhiyallahu ‘anhu) states that the duration of hiqbah is eighty years, and each year consists of twelve months, and every month comprises of thirty days, and each day is equivalent to one thousand years.

Thus, one hiqbah, in total, will be twenty million and eighty-eight hundred thousand years.

Hazrat Abu Hurairah, Hazrat Abdullah bin Umar, Hazrat ibnu Abbaas (radhiyallahu anhum) and others say that one hiqbah consists of seventy years, eighty years. The rest of the calculation is the same as mentioned above.

Some people argue that the inmates of Jahannum, after remaining in Jahannum for ages, will eventually be released from Jahannum. The reason they explain is that no matter what the length of a hiqbah is, it is nontheless a limited period of time and will ultimately come to an end after some time.

However, in Ma’aariful Quraan, Hazrat Mufti Shafee Saheb (rahimahullah) mentioned that by looking at other clear verses of the Qur’aan Majeed, we see that this argument which they present is incorrect. In the Qur’aan Majeed, Allah Ta‘ala clearly says regarding the inmates of Jahannum:

خلدين فيها ابدا

(They, the disbelievers) shall remain therein (in the Fire of Jahannum) forever.

Therefore, there is consensus of the Ummah that neither will Jahannum perish, nor will the disbelievers be released from it at any time.

Imaam Suddi (rahimahullah) reports from Hazrat Murrah bin Abdillah (rahimahullah) that if the inmates of Jahannum had to be informed that they will remain in Jahannum for a number of years equal to all the pebbles in the entire world, they will be happy even at this information, because these pebbles, though numbering in the billions or zillions, are still finite, and thus will show that their punishment will, at some time or another, come to an end.

If the same information had to be given to the inmates of Jannah, that they will remain in Jannah for a number of years equal to the number of pebbles in the entire world, it will cause them to grieve, because in that case, no matter how long the period of time may be for which they will remain in Jannah, they will eventually be expelled from Jannah after this period.

Therefore, this notion that the disbelievers will be released from Jahannum after a period of time, is contrary to the clear and explicit text of the Qur’aan Majeed as well as the consensus of the Ummah. Hence, this notion is incorrect.

It should be borne in mind that this verse does not mention what will happen after the ahqaab have elapsed. It merely mentions that they will have to remain in Jahannum for ages (ahqaab). This does not necessarily imply that there will be no Jahannum after ahqaab, or that its non-believing inmates will be released.

Therefore, Hazrat Hasan (rahimahullah) says that no specific period has been defined for the inmates of Jahannum after which they will be released. Rather, the disbelievers have been sentenced to remain in Jahannum for eternity.

Thus, whenever one hiqbah (era) is over, a new hiqbah will commence; and when the second era will come to an end, a third hiqbah will start; and when the third hiqbah ends, the fourth hiqbah will start; and this cycle will continue in this manner for eternity.

Hazrat Sa’eed bin Jubair (rahimahullah) also interprets the word ahqaab as referring to a period of time which has no end to it. Whenever one era ends, a new era will follow it until eternity.

جَزَآءً   وِّفَاقًا  ﴿ؕ۲۶﴾

(This punishment being) an appropriate recompense (befitting their sins and deeds).

This punishment, given to them in Jahannum, will be based on justice and equity – a fitting recompense – on account of their false beliefs and evil deeds. They will not be wronged in the least, as this is what they deserve.

فَذُوۡقُوۡا  فَلَنۡ نَّزِیۡدَکُمۡ  اِلَّا عَذَابًا ﴿٪۳۰﴾

So taste (the fruits and consequence of your actions), and never will We increase you except in punishment

In other words, in the world, they continued to disbelieve in Allah Ta‘ala and continued to carry out actions of disbelief. If death did not overtake them, they would have continued to increase their lives in disbelief. Hence, on that day, Allah Ta‘ala will increase their punishment on account of their disbelief in Allah Ta‘ala.

Thus far, in the surah, the punishment of the disbelievers was depicted. As opposed to this, the reward and blessings of the righteous believers will next be mentioned.

اِنَّ  لِلۡمُتَّقِیۡنَ مَفَازًا ﴿ۙ۳۱﴾ حَدَآئِقَ وَ  اَعۡنَابًا ﴿ۙ۳۲﴾ وَّکَوَاعِبَ  اَتۡرَابًا ﴿ۙ۳۳﴾ وَّ  کَاۡسًا دِہَاقًا ﴿ؕ۳۴﴾

Indeed, for the righteous servants is a great success, gardens and grapevines, and full-breasted companions of equal age, and cups (of pure wine) filled till the brim.

Indeed, for the righteous servants is a great success, gardens and grapevines, and full-breasted companions of equal age, and cups (of pure wine) filled till the brim.

In these verses, Allah Ta‘ala informs us that it is the people of taqwa (the righteous servants of Allah Ta‘ala) who will acquire success and the bounties of Jannah, such as the gardens and grapevines of Jannah, the maidens of Jannah, and the wine of Jannah.

These bounties are mentioned as examples of the bounties of Jannah. Otherwise, there are countless bounties in store for the pious servants of Allah Ta‘ala which are such that they are beyond man’s comprehension and understanding.

In the Mubaarak Hadith, Rasulullah (sallallahu ‘alaihi wasallam) mentioned that Allah Ta‘ala has said, “I have prepared for My pious servants such bounties which no eye has ever seen, no ear has ever heard of, and the thought of which has not crossed the heart (and mind) of any person.” Rasulullah (sallallahu ‘alaihi wasallam) then said, “If you wish (to find mention of this in the Qur’aan Majeed), then recite the following verse, ‘No person knows what comfort of the eye is kept hidden (in store) for them – as a reward for their (good) deeds.’” (Saheeh Bukhaari #3244)

According to Imaam Mujaahid and Imaam Qataadah (rahimahumallah), the success which Allah Ta‘ala speaks about in this verse refers to the eternal success of gaining eternal salvation from the fire of Jahannum and entry into Jannah.

لَا یَسۡمَعُوۡنَ فِیۡها لَغۡوًا وَّ لَا کِذّٰبًا ﴿ۚ۳۵﴾

They will not hear any vain talk therein nor any lies.

Allah Ta‘ala then mentions that in the gardens and orchards of Jannah, there will be no vain talk, nor will there be any lies, as Jannah is a place of complete purity and perfection. Therefore, none of the faults, deficiencies and evils of the world, such as futile speech and lies, will be found in Jannah.

جَزَآءً مِّنۡ رَّبِّكَ عَطَآءً حِسَابًا ﴿ۙ۳٦﴾

(This bounty they will receive will be given to them) as a reward from Your Rabb (for their good deeds) – a gift well calculated (or a gift in great abundance)

The blessing of Paradise which the people of Jannah will receive will be a reward for their good deeds as well as a gift from Allah Ta‘ala.

Here, in this verse, two things are mentioned. First, these blessings are a reward for their good deeds. Second, they are a divine gift from Allah Ta‘ala to them. Apparently, these two aspects seem to be contradictory, because reward refers to receiving something in lieu of doing some service, whereas a gift refers to receiving something not in lieu of service.

The Qur’aan Majeed has combined the two words in order to indicate that the blessings of Paradise are only regarded as an apparent reward for the good deeds of the inmates of Paradise. However, in reality, these blessings are a divine gift of Allah Ta‘ala granted to them out of His sheer grace and mercy.

The reason is that human deeds cannot be the reward of even those bounties and blessings which they enjoy in their worldly life, let alone the blessings and bounties of the Hereafter which depend entirely on divine grace of Allah Ta‘ala, as is mentioned in the Hadith of Rasulullah (sallallahu ‘alaihi wasallam), “No person can enter Jannah merely by the virtue of his good deeds, unless Allah showers upon him His special grace.”

The Sahaabah (radhiyallahu ‘anhum) asked, “Does this also apply to you, O Messenger of Allah Ta‘ala (i.e. you cannot enter Jannah merely by virtue of your good deeds)?” Rasulullah (sallallahu ‘alaihi wasallam) replied, “Nor will I enter Jannah merely by virtue of my action.”

The word hisaaba has two translations: [1] a gift that is well calculated, or [2] a gift that is in great abundance.

According to the first translation (a gift that is well calculated), the meaning that comes out is that the people of Jannah will receive these rewards as a well-calculated settlement for the good deeds which they carried out in the world, and the calculation will be in proportion to the level of their ikhlaas and conformity to the command of Allah Ta‘ala.

According to the second translation (a gift that is in great abundance), the meaning that comes out is that the people of Jannah will be granted such abundant rewards that will be even much more than what they were actually deserving of. Therefore, when they will see the great rewards, it will bring great happiness and joy to their hearts, as they will realise that this is purely the grace of Allah Ta‘ala upon them, and that they were not worthy for all the bounties they received.

لَا یَمۡلِکُوۡنَ مِنۡہُ خِطَابًا ﴿ۚ۳۷﴾ یَوۡمَ  یَقُوۡمُ الرُّوۡحُ وَ الۡمَلٰٓئِکَۃُ  صَفًّا ؕ٭ۙ  لَّا یَتَکَلَّمُوۡنَ  اِلَّا مَنۡ اَذِنَ لَہُ الرَّحۡمٰنُ وَ  قَالَ صَوَابًا ﴿۳۸﴾

No one will have the power to address Him, on the Day when the Spirit (Hazrat Jibraeel [‘alaihis salaam]) and the angels will stand in rows. They will not speak, except the one who the Most Gracious (the All-Merciful Allah) has permitted, and He will say what is correct.

This verse (No one will have the power to address Him) is either connected to the preceding verse in which Allah Ta‘ala speaks about the reward He will grant to the people of Jannah. When Allah Ta‘ala decides to grant any reward to anyone, then no person will have the right to question the decision of Allah Ta‘ala.

However, this verse (No one will have the power to address Him) can also be a separate verse, not connected to the preceding verse. In this case, the meaning of the verse is that no one present in the Plane of Gathering will have the power to speak without His permission. Hence, no person can speak or intercede for anyone without the permission of Allah Ta‘ala. Only those people will be able to speak and intercede who are granted permission by Allah Ta‘ala.

Rooh (spirit) mentioned in this verse refers to Hazrat Jibra’eel (‘alaihis salaam). Hazrat Jibra’eel (‘alaihis salaam) has been mentioned before the other angels in order to show the greatness of his status.

یَّوۡمَ یَنۡظُرُ  الۡمَرۡءُ مَا قَدَّمَتۡ یَدٰہُ

a day when a person will see what his hands have sent ahead

This day refers to the Day of Judgement. On that day, every person will see his deeds with his own eyes in the Plane of Gathering.

Seeing one’s deeds with one’s own eyes can take place in one of two ways: [1] his book of deeds will be given to him in his hands, and he will see it; or [2] his deeds will appear in the Plane of Gathering, embodied in a visible shape, as established in certain Ahaadith.

This day may also refer to the day a person passes away, and the words “a person will see what his hands have sent ahead” refers to seeing one’s deeds in the grave after passing away. This explanation has been explained in Tafseer-e-Mazhari.

وَ یَقُوۡلُ الۡکٰفِرُ یٰلَیۡتَنِیۡ  کُنۡتُ تُرٰبًا ﴿٪۴۰﴾

and the disbeliever will say, ‘O how I wish that had I only been dust! (i.e. so that I would not have had to face the reckoning and punishment of this day.)

Hazrat Abdullah bin Umar (radhiyallahu ‘anhuma) reports that on the Day of Resurrection, the entire earth will become a flat plane where all human beings, jinn, domesticated animals and wild animals will be gathered.

If one animal had wronged another animal in the world, it will be given the opportunity to take its revenge. If a goat with horns had butted or wounded a goat without horns, it will be granted the opportunity to take its revenge. When this phase is over, all animals will be commanded to become dust. They will all then turn to dust, and at that moment, the disbelievers will wish that they were also animals and would become dust like them, so that they could escape the torment of reckoning and the punishment of Jahannum.

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