An-Naba

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. What are these idolaters asking one another about, after Allah has sent His Messenger (peace be upon him) to them?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

mitability (tjaz) which none of the others do. In the Name of God, the Compassionate, the Merciful: [78:1] About what, about what thing, are they, the people of Quraysh, questioning one another? [78:2] About the awesome tiding ([this is] the explication of that ‘thing’; the interrogative is meant to emphasise its magnitude) — this [awesome tiding] is the Qur’an, comprising [news of] the Resurrection and so on, which the Prophet (s) brought — [78:3] concerning which they are at variance, for the believers affirm it, while the disbelievers repudiate it. [78:4] No indeed! — a disavowal — th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. They are asking each other about the great news. It is this Qur’ān that has been revealed to their Messenger, which contains the news of the resurrection.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. This Qur’ān that they differ in how they should describe it: is it sorcery, poetry, fortune-telling or the tales of old?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Qur’an, comprising [news of] the Resurrection and so on, which the Prophet (s) brought — [78:3] concerning which they are at variance, for the believers affirm it, while the disbelievers repudiate it. [78:4] No indeed! — a disavowal — they will come to know, what will befall them for their rejection of it. [78:5] Again, no indeed! They will come to know! ([reiterated] for emphasis; thumma is added here to declare that the second threat of chastisement is more severe than the firSt).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. The matter is not as they claim. These rejectors of the Qur’ān will soon know the evil outcome of their rejection.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. Then, that will be reemphasised for them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

No indeed! — a disavowal — they will come to know, what will befall them for their rejection of it. [78:5] Again, no indeed! They will come to know! ([reiterated] for emphasis; thumma is added here to declare that the second threat of chastisement is more severe than the firSt). God, exalted be He, then alludes to His power to resurrect, saying: [78:6] Have We not made the earth a cradle, a bed, like a cradle, [78:7] and the mountains pegs?, with which the earth is tied down like tents are tied down with pegs (the interrogative is meant as an affirmative). [78:8] And created you in pairs…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. Did I not make the earth spread out evenly for them so that it is fit for them to live on?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. And did I not put mountains on it like pegs to stop it from shaking?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. And O people! I created you of different types: some of you are males while others are females.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

down like tents are tied down with pegs (the interrogative is meant as an affirmative). [78:8] And created you in pairs?, males and females, [78:9] and made your sleep for reSl?, repose for your bodies, [78:10] and made the night a cloak?, to cover you with its darkness, [78:11] and made the day for livelihood?, a time for seeking livelihood, [78:12] and built above you seven mighty ones?, seven heavens ( shidad is the plural of shadida ) that is to say, Strong and Sturdy unaffected by the passage of time, [78:13] and set a radiant lamp?, namely, the sun, [78:14] and sent down from the…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. And I made your sleep the end point of your activeness, so that you may rest.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. And I made the night a cover for you with its darkness, like a garment that you cover your private parts with.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

reSl?, repose for your bodies, [78:10] and made the night a cloak?, to cover you with its darkness, [78:11] and made the day for livelihood?, a time for seeking livelihood, [78:12] and built above you seven mighty ones?, seven heavens ( shidad is the plural of shadida ) that is to say, Strong and Sturdy unaffected by the passage of time, [78:13] and set a radiant lamp?, namely, the sun, [78:14] and sent down from the rain-clouds (musirat ), the clouds due to give rain (similar to [the term] mu sir, which denotes a girl nearing menstruation) cascading water?, pouring forth, [78:15] that…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. And I made the day a field for earning and finding provision.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. And I made above you seven, solid skies, perfect in their creation.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. And I made the sun an extremely bright and hot lamp.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. And I sent some clouds for which the time has come to pour down with abundant rain.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. So that through it I can extract different types of grains and crops.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ing forth, [78:15] that with it We may bring forth grains, such as wheat, and plants, such as figs, [78:16] and gardens, orchards, of intertwining foliage? (alfdf is the plural of lafif similar [in pattern] to sharif, ‘noble’, [plural] askraf). [78:17] Verily the Day of Decision, for creatures, is the try ft, a time [fixed] for reward and punishment, [78:18] the day the Trumpet, the Horn, is blown ( yawma yunfakhufi’l-suri is either a substitution for, or an explication of, yawma’l-fasli, ‘the Day of Decision’, the blower being Israfil) and you come, forth from your graves to the site [o…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. And extract gardens that entwine with one another due to the closeness of the branches of their trees.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. After Allah mentioned these blessings that prove His power, He followed it up with mention of the resurrection and the Day of Judgement, because the one who is capable of creating these blessings is also capable of resurrecting the dead and taking them to account. He says: Indeed, the day of separation between the creation was appointed and fixed on a time that will not change.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. On that day, the angel will blow into the horn the second time, upon which, O people, you shall come in groups.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. And the sky will open up; it will have gaps like open doors.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d you come, forth from your graves to the site [of the Resurrection], in droves, in diverse groups, [78:19] and the heaven is opened (read futtihat or futihat), sundered for the descent of the angels, and becomes as gates, it becomes [a heaven] with gates, [78:20] and the mountains are set in motion, dislocated from their positions, and become as a mirage, as fine duSt, that is to say, like it in terms of its levity when in motion. [78:21] Verily Hell lurks in ambush (mirsadan, in the sense of rasidatan or mursidatan, ‘lying in waif) [78:22] for the rebellious, the disbelievers, who will…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. And the mountains will be made to move until they become like dispersed dust particles; becoming like a mirage.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. Indeed, hell is watchful, lying in wait.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. For the oppressors, as a point of return they will be made to return to.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. Wherein they shall stay for endless ages and years.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

who will not be able to avoid it, [it is] a resort, a retreat for them, and so they will enter it, [78:23] to remain (labithina is an implied circumstantial qualifier, in other words, their remaining there¬ in will be decreed [to be]) therein for ages, for endless epochs ( ahqab is the plural of huqb), [78:24] tasting in it neither coolness, [neither] sleep, [something] which they will not taSte [therein], nor drink, [nor] anything that is imbibed for the sake of its delightful taSte, [78:25] except boiling water, of extreme temperatures, and pus (read ghasaqan or ghassdqan, which is the…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. They will not experience cold breezes in it that will cool them from the heat of the blaze, nor will they taste any drink that they will enjoy.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. They will only taste extremely hot water, and the flowing pus of the people of hell.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. As a requital in accordance to the disbelief and deviance they were on.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nts of the Fire), which is what they will [in¬ deed] taSte. They are given this pair [of tortures], [78:26] as a fitting requital, one that accords with [the nature of] their deeds, for there is no sin greater than disbelief, and no chastisement greater than the Fire. [78:27] Indeed they never feared any reckoning, given their rejection of the Resurrection, [78:28] and they denied Our signs, the Qur’an, mendaciously, [78:29] and everything, in the way of deeds, have We kept count of, have We recorded precisely, in a Book, as [individual] written records in the Preserved Tablet, in order…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. Indeed, in the world, they did not fear the Allah taking them to account in the afterlife, because they did not bring faith in the resurrection. So if they had feared the resurrection, they would have brought faith in Allah and performed good deeds.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. And they vehemently rejected My verses I revealed to My Messenger.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. I recorded and counted each of their deeds; they are all written in their books of deeds.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. O transgressors! So endure this everlasting punishment; I will not increase you except in punishment upon your punishment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

equite [creatures] in accord¬ ance with them, including [the record of] their denial of the Qur’an. [78:30] ‘So [now] taSte !— in other words, it will be said to them in the Hereafter, when the chastisement has befallen them: taSte [now] your requital! For We will increase you in nothing but chastisement’, in addition to your [due] chastisement. [78:31] Truly for the God-fearing there will be a triumph, a place of triumph, in Paradise: [78:32] gardens, orchards ( hadaiqa is either a substitution for, or an explication of, mafazan, ‘a triumph’) and vineyards ( wa-a’naban is a supplement t…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. Indeed, for those who are mindful of their Lord by fulfilling His commands and refraining from the things he has not allowed, there is a point of success they will succeed on, by achieving the Paradise they sought.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. It is full of gardens and grapevines.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. And women of similar ages.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. And full glasses of wine.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

78:33] and buxom maidens (kawaib is the plural of kaib) of equal age ( atrab is the plural of tirb), [78:34] and a brimming cup, wine filling the vessels in which it is in; in surat al-Qitdl [it is said], and rivers of wine [Q. 47:15]. [78:35] They will not hear in it, that is, [in] Paradise, when they drink wine and in other situations, any vain talk, any words of falsehood, or lies, between one another (read kidhaban, to mean kadhiban, ‘lies’, or kidhdhaban to mean takdhiban, ‘lying’), in contrast to what happens in this world when wine is drunk,

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. In Paradise, they will not hear any false speech, nor lies. Neither will they lie to one another.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. All that will be from what Allah will give to them in graciousness and benevolence, and it will be sufficient for them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

dhdhaban to mean takdhiban, ‘lying’), in contrast to what happens in this world when wine is drunk, [78:36] [this will be] a reward from your Lord, in other words, God has rewarded them with this reward as, a gift (‘ atd’an substitutes for jaza’an, ‘reward’) that is sufficing, [that is] abundant ( hisdban, [as mean¬ ing ‘abundant’] derives from their saying a’tdni fa-ahsabani, ‘he gave me so abundantly that I said, “that is enough for me’” [ hasbi ]),

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. He is the Lord of the heavens, the earth and whatever is between them; the benevolent of the world and the afterlife. No one on earth or in the heavens is able to question Him except when He gives them permission.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ing a’tdni fa-ahsabani, ‘he gave me so abundantly that I said, “that is enough for me’” [ hasbi ]), [78:37] [from] the Lord of the heavens and the earth (read rabbi, ‘[from] the Lord of’, or rabbu, ‘[He is] the Lord of’) and all that is between them, the Compassionate One (likewise [read rahmani or rahmdnu], or read rahmdnu with rabbi [for the preceding]), Whom, exalted be He, they, that is, creatures, will not be able to address, that is to say, not one of them will be able to address Him for fear of Him,

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. On the day when Gabriel and the angels will stand in rows, not speaking to intercede on behalf of anyone except whom the Benevolent grants them permission to intercede for, and has made a straight statement i.e. the statement of oneness of Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ot be able to address, that is to say, not one of them will be able to address Him for fear of Him, [78:38] on the day (yawma is the adverbial qualifier for Id yamlikuna, ‘they will not be able to’) when the Spirit, Gabriel, or God’s hoSts, and the angels Stand arrayed (saffian is a circumstantial qualifier, in other words, mustaffina). They, creatures, will not Speak, except him whom the Compassionate One permits. to Sj^eak, and who says what is right, from among the believers and the angels: as if [meaning] that they will intercede for he whom He approves of.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. That which has been described to you is the day in which there is no doubt regarding its occurrence. So whoever wishes salvation on it from the punishment of Allah, he should take the path to it through performing good deeds that will please his Lord.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the believers and the angels: as if [meaning] that they will intercede for he whom He approves of. [78:39] That is the True Day, whose coming to pass is definite, namely, the Day of Resurrection. So whoever wishes [to], let him seek resort with his Lord, a return [to Him], that is to say, [let him] return to God by being obedient to Him, so that he may be secure from chastisement in it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. O people! Indeed, I have warned you of an impending punishment which will occur on the day when a person will see what deeds he sent forth in the world, and the disbeliever will say, wishing safety from the punishment: “If only I had become dust like the animals!” when it is said to them on the Day of Judgement: “Become dust”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[let him] return to God by being obedient to Him, so that he may be secure from chastisement in it. [78:40] Lol We have warned you, O disbelievers of Mecca, of a chastisement that is near, the chastise¬ ment of the impending Day of Resurrection — for anything that is impending is [also] near — the day (yawma adverbially qualifies ‘adhaban, ‘a chastisement’, by describing it) when a person, [when] every person, will behold what his hands have sent ahead, of good and evil, and the disbeliever will say, ‘O (yd is a particle used to call attention to something) would that I were duSt!’, in ot…