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.