Sūrat al-Nabaʾ

سورۃ النبأ

Revealed in Makkah — 40 āyāt — 2 rukūʿ

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the name of Allah, the All-Merciful, the Ever-Merciful.

The word al-nabaʾ means "news" — as though the other pieces of news are set aside in comparison with this news. Resurrection is the most important event of all — that pivotal event on which the entire edifice of religion stands and is maintained. Dying is an event that is certain for all — the belief in Resurrection is the life of religious conviction. A person who keeps the thought of Resurrection always before him accomplishes good deeds; a person who neglects such thought abandons good deeds for bad. All the things that in general terms are accepted by a sound intellect and by the Prophets — it is necessary to maintain firm belief in them. Doubts arise because some people refuse to accept them.

Remember: every person accompanies his deeds at all times — the reward for good deeds and the punishment for bad ones will certainly be delivered. If this world does not deliver the recompense, there will certainly be a day coming when good and bad will be accounted for. Bear in mind that the person who says: there is no Resurrection and no Judgment — is a person who serves not God but his own desires. He is willing to submit himself to humiliation and abasement — he abandons all good and worthwhile things — and does not serve divine will. He is the one who keeps chasing things of no value and not his true purpose. He will be given useless things, not what he needs — those things are of no use to him which cannot bring real peace and tranquillity to his spirit. The spiritual pleasure of the soul — this is: the Divine Vision and the pleasure of God's proximity — if this does not come, then this world is deficient, and the next world is more complete. In relation to this case: he was not merely a criminal in not believing in God, but also remained a believer — it would be appropriate that he receive immense punishment; a criminal deserves punishment, and the seeker of truth deserves to find that purpose.

Now there is one issue that remains — whether the Resurrection is physical-bodily or spiritual. Then the question is: will the torment and reward fall upon the soul, the body, or the compound of both? How long does the body remain after death? O friends! Think carefully about your dreams! You eat, drink, lie down and sleep with your friends — a snake bites you, there is distress — to whom does the distress reach? To your soul or your body? Yet in any case the body sleeps through it all — but the soul then keeps awake and finds it still connected. In the dream state, the soul finds a body fitting for it — the world of dreams is of a kind with this world — and through the medium of the body, the soul receives both torment and reward and pleasure.

عَمَّ يَتَسَاءَلُونَ

ʿamma yatasāʾalūn.

"About what do they question each other?" (al-Nabaʾ 78:1)

ʿAmm — about what, concerning what — mā comes here for interrogation. Most of the letters when mā is interrogative, the alif of mā is dropped and only m remains — and because mā interrogative loses its alif, according to the rule of yūmalinūn — the "m" of ʿan and the "m" of mā merged together, and ʿamm is absorbed. Yatasāʾalūna — they ask one another, mutual questioning — they engage in mutual inquiry. It is a kind of questions asking — masʾala — the inquiring person asks. Saʾala — mas-ʾalatan — he asked about its condition, he asked about its state.

Translation: "What do they ask one another about?"

عَنِ النَّبَإِ الْعَظِيمِ

ʿani l-nabaʾi l-ʿaẓīm.

"About the great news." (al-Nabaʾ 78:2)

ʿAni l-nabaʾi — concerning the news — al-nabaʾ, the great event. Al-ʿaẓīmi — the great, the momentous — an event of enormous consequence, which many people have fallen into doubt and perplexity about. We have already described the reward, punishment, and the importance of Resurrection — this is the most important matter and the most difficult.

Translation: "About that great event of enormous consequence — (they question one another about it)."

Now what is the disagreement regarding Resurrection?

Some foolish people think: there is no punishment, no Resurrection — eat, drink, and indulge, oppress whoever you please, gather as much as you want — there is no repayment. Some say: we will transform into animals and insects — they call this transmigration (tanāsukh). Some think: in the very world after dying, we will return — if we oppressed and tyrannized in the first life and come back again — alas! These people do not understand Resurrection — there is no punishment or reward as far as they comprehend. Is it good to have a good house, good food, a position of royalty — this era is one of democracy and the power of the masses — where are kings now? A king's word was once law but it is not so any more; a person who has debased and humiliated himself has abandoned all good things and done useless things not needed — and those things that cannot be brought to one's use are unserviceable. The real peace of the spirit comes from divine pleasure — the vision of God and the pleasure of His proximity. If there is no divine proximity the world is deficient, the next world is complete. Now in comparison with this case: he was not merely a criminal but remained a believer also — it is appropriate that he be severely punished; punishment befits criminals, and the seeker of the divine purpose should find that purpose.

Now the body breathes with carbon dioxide — the body's gas. The body, when it becomes carbon, dissolves into one part of the body while some of the body's elements are expelled. Science says that the body every twelve or fourteen years forms an entirely new body in your spirit — everything changes, yet your soul's connection with the body remains. Through the medium of the soul, the body draws and reaches reward and torment and pleasure. This discussion makes clear that bodily resurrection (ḥashr wa nashr) and torment and reward are all physical-bodily — and look at them from one angle as spiritual too — since the body is without consciousness and intellect, the soul is its centre. And now an even more important matter comes to our investigation: that is, was the Miʿrāj (Ascension) of the Prophet ﷺ physical-bodily or spiritual? The answer is the same: that when the holy Presence was travelling in the dream world (ʿālam al-ijsād), he reached the physical-bodily world and from there progressed and reached the spiritual world — having arrived in the spiritual world, the divine court was then reached. So in the end it was both physical-bodily and spiritual.

O friends! I have a personal habit and method — what comes to me by the Qurʾān Sharīf or Aḥādīth is certain knowledge. I am confident in this because it reaches me through the medium of a protected and preserved channel — making errors or mistakes in that is not possible for me — it is comprehensive and general knowledge. Certainty comes for those things for the explanation of which the intellect cannot function. I am also able to sometimes understand some details even though I maintain uncertainty about them and this comes in a general way — this certainty cannot be demanded without any proof or evidence. The possibility of error is: (1) The certainty without any proof or evidence of analogy is that the human being reaches its conclusion by analogy — fanāʾ al-insān fī fanāʾin dhātī — meaning: in the end doubt will come but not certainty — yet the matters that are established by rational arguments are: if there is a better proof this will also produce certainty and change our knowledge. (2) Without any proof or evidence of analogy it is possible to say this is an error, a deficiency — this kind of reasoning will not resolve the matter — on our side we have the great wealth of faith and intellect too as a great blessing — turning away from faith is unbelief — intellect from this side (facing away from faith) is stupidity, ignorance, and foolishness.

الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ

alladhī hum fīhi mukhtalifūn.

"About which they are in disagreement." (al-Nabaʾ 78:3)

Alladhī — that event, that news. Hum fīhi mukhtalifūna — about which they hold different and opposing views.

Translation: "(That news, that event) about which people hold differing views."

What is the disagreement regarding Resurrection? Some fools think there is no Resurrection, no punishment — "eat, drink and indulge — oppress whomever you like, gather whatever you want — there is no accounting." They are utterly mistaken. We have described it: it is the most fundamental principle of all religion — it is the linchpin of religious belief. There will certainly come a day when everything is set straight — even if it never occurred in this world, yet in that world an entirely just and comprehensive reckoning will take place. Think of the person who through all his life worshipped God and served a righteous and good purpose, did good deeds, avoided the forbidden — and another beside him did nothing but evil. Can it be that both receive equal treatment? Is it possible that the two should be equivalent? Alas — these people do not understand justice. Every person remains attached to his deeds — the reward for good and the punishment for evil will certainly be given. Now in comparison with this, is it proper that a criminal receive punishment and those who sought the truth find their purpose?

Now one issue remains: is Resurrection physical-bodily or spiritual? The question is: does the torment or reward fall upon the soul, upon the body, or upon the compound of both? How long does the body remain after death? O friends! Think deeply about your dreams — you eat, drink, meet with your friends — you lie down and sleep — a snake bites you, there is distress — to whom does the distress reach? To your soul or to your body? In any case the body is sleeping — yet the soul stays awake and its connection with the body remains. Through the body the soul forms a connection with the world of dreams — by means of the body the soul comes to receive torment and reward and pleasure. In this the conclusion is: both physical-bodily torment and reward are physical, and look also at the spiritual — since the body is without awareness and intellect while the soul is its centre.

كَلَّا سَيَعْلَمُونَ

kallā sa-yaʿlamūn.

"By no means — they will come to know." (al-Nabaʾ 78:4)

Kallā — (this word is used for threatening and emphasising) — by no means, never — certainly not — ʿanqarīb — sa-yaʿlamūna — they will soon know — they will learn the truth soon — this first time is approaching by way of the first death. Their errors will be clarified, what is correct will become manifest.

Translation: "Not at all! They will soon all come to know (everything will become clear)."

ثُمَّ كَلَّا سَيَعْلَمُونَ

thumma kallā sa-yaʿlamūn.

"Then — by no means — they will come to know." (al-Nabaʾ 78:5)

Thumma — then, moreover — we say again that all your ideas are mistaken — ʿanqarīb — they will approach Resurrection — sa-yaʿlamūna — they will know even that which is far, even Resurrection — what is kallā? Everything will become known.

Some people think this enormous event of Resurrection is exaggerated. We say in response that their thoughts are completely mistaken — kallā thumma kallā sa-yaʿlamūna — We say it again — that all (their ideas) are incorrect and soon they will know — everything, right and wrong, the distinction between right and wrong will come out and all will become known.

O friends! Allah the Exalted demonstrates His power by showing His signs — which He displays. He can do everything — making something the first time is difficult and making it again is easier. First creating and dismantling the world and then re-creating it is easier for His power — the first time creating the world was difficult but creating it a second time is easy.

أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا

a-lam najʿali l-arḍa mihādā.

"Have We not made the earth a cradle?" (al-Nabaʾ 78:6)

A-lam najʿal — did We not make? Al-arḍa — the earth. Mihādan — a cradle — the earth has been made like a cradle. To say jaʿala means to make something with a particular attribute — then it is said jaʿala, which means to bring into being with an attribute — jaʿala from the beginning has the meaning of "bringing into being with an attribute", meaning to bring into existence with its proper attributes. Al-arḍa — the earth — is the plural of arḍun, and it is said wa-nūn (in the original); some rational beings also say arḍūna as a plural. Mihādā — a cradle, a couch and sleeping place — a level place — a spread — a smooth, flattened surface (tamhīdā) from the beginning is the sense of making something smooth by pressing it out — meaning a platform, a floor, a couch, a place to spread out — ṭamhīdā — some rational beings give it the meaning of a cradle that has been spread out and flattened.

Translation: "Have We not made the earth like a floor (in the manner of a cradle) (and spread it out)?" O friends! The earth is perfectly suitable for lying down upon — it is not at all against its nature to lie down upon it. On how much earth do we lie and how great a floor is there? What is a planet like?

وَالْجِبَالَ أَوْتَادًا

wa-l-jibāla awtādā.

"And the mountains as pegs." (al-Nabaʾ 78:7)

Wa — and. Al-jibāla — the mountains. Awtādā — pegs, stakes — the plural of watad. In just the same way that nails are not driven into the ground in this way — the mountains are staked into the earth and the mountains do not budge from their place — they are held down by strong winds and the mountains are as though they have large staking roots.

Translation: "And did We not make the mountains like pegs (neither yielding nor made to be uprooted)?"

O friends! He has smoothed out the earth and made it flat and from the flat level earth and from the tilted mountains He created things both good and bad, and these are from the same source.

وَخَلَقْنَاكُمْ أَزْوَاجًا

wa-khalaqnākum azwājā.

"And We created you in pairs." (al-Nabaʾ 78:8)

Wa-khalaqnākum — and We created you. Azwājā — in pairs — male and female, man and woman, good and bad, black and white, handsome and ugly.

Translation: "And We created you in pairs — the one who creates good and bad can also give them reward."

وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا

wa-jaʿalnā nawmakum subātā.

"And We made your sleep a rest." (al-Nabaʾ 78:9)

Wa-jaʿalnā — and We made. Nawmakum — your sleep. Subātā — a rest, a cutting off — ṣubāt means cessation and rest, restfulness, complete stillness. Sleep is a setting aside from worldly work — the Sunday of the Jews is yawmu l-subāt — it means the day of rest from worldly work. The cessation (taʿṭīl) of the Jews from work is Abrahamic; in the original religion of Abraham (upon him be peace) it was the Sabbath — the holiday for Muslims, Jews, Christians in this order is the eve of that original Abrahamic milat. The holiday for Jews is Saturday, for Christians it is Sunday, and for Muslims it is Friday — and the purpose of those holidays is so that on that day, the believers cease from worldly work and leave the world aside to engage in the work of the next world.

Translation: "And We made your sleep a rest (and made you a restful sleep)."

O friends! Sleep is greatly important for refreshment and good counsel — sleeping is also necessary for those who intend to take lessons. The one who takes good counsel and takes notes keeps them before him. Sleep is itself a form of the minor death (al-nawmu akhū l-mawt). He has loosened your limbs temporarily — for a while He has rendered your physical powers of motion still — so that they can be used for death. Remember: he who sleeps also wakes — he will sleep again, wake again, and sleep again, and die again.

The foolish person does not draw benefit from a thousand proofs before him — the wise person takes a lesson even from an ordinary common event.

وَجَعَلْنَا اللَّيْلَ لِبَاسًا

wa-jaʿalnā l-layla libāsā.

"And We made the night a covering." (al-Nabaʾ 78:10)

Wa-jaʿalnā — and We made. Al-layla — the night. Libāsā — a garment, a covering, a veil — to conceal — concealment, keeping hidden — libās, clothing — clothes are things that are worn. Malbūs — worn. Night is visibly a covering — night is the time when thieves steal, when snakes come out, when husbands and wives are together, and when servants of God perform their worship so that they need not make a noise in public — because at night a pure servant worships God, does tahajjud — and at that time the noise is so great that they cannot be called — and so for peace and tranquillity the night is used for devotion.

Translation: "And We made the night a covering."

وَجَعَلْنَا النَّهَارَ مَعَاشًا

wa-jaʿalnā l-nahāra maʿāshā.

"And We made the day a means of livelihood." (al-Nabaʾ 78:11)

Wa-jaʿalnā — and We made. Al-nahāra — the day. Maʿāshā — a means of livelihood, a gathering of resources, a means of making a living and gaining sustenance. Today in Arabic the word for bread (roṭī) is said as maʿīsha — livelihood, living, earning.

Translation: "And We made the day a means of earning a livelihood."

وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا

wa-banaynā fawqakum sabʿan shidādā.

"And We built above you seven firm ones." (al-Nabaʾ 78:12)

Wa-banaynā — and We built, constructed. Fawqakum — above you, overhead. Sabʿan — seven. Shidādā — firm, solid, strong, standing — those which remain standing. Some Arab people say the seven skies are like seven tent-poles — they are firm and fixed. Banāʾ — structure, edifice, building — building.

Translation: "And We have constructed above you seven firm and standing tent-poles (seven skies)."

O friends! Seven — what are meant by the seven? Sabʿa samāwātin ṭibāqā — seven heavens one upon another, one on top of another. Each sky is a dwelling with things that are much smaller than the sun close above and on it Jupiter and Saturn, and things much larger — and around this sky many small stars reside and around all of these a single sky (falas) revolves. The seven skies from below are going upward to the outer edge: the sky of the world, closest to the sun, along with these — the sky around it fully — above it Mercury and Venus, and the sky above the complete sky, and the sky above that, the sky above that... seven successive ones, as it were. Some people say these skies are like the layers of the earth — the earth's surface layers of water and air. As for us, we should seek forgiveness while pondering the Qurʾān Sharīf — what is here is a matter of general faith — try to understand the investigations but hold certainty as certainty and the theoretical as theoretical.

وَجَعَلْنَا سِرَاجًا وَهَّاجًا

wa-jaʿalnā sirājan wahhājā.

"And We placed a blazing lamp." (al-Nabaʾ 78:13)

Wa-jaʿalnā — and We placed, made. Sirājan — a lamp, a light. Wahhājā — blazing, intensely radiant — a blazing, burning lamp. This refers to the sun.

Translation: "And We placed within those seven skies a blazing lamp (the sun)."

O friends! Allah the Exalted made the sun a lamp (sirāj) and a blazing light — reflect on the sun — just consider the sun! It is pure light from its flaming appearance to human eyes. What a lamp! And it will be extinguished? One day it will be extinguished. What will happen then? Its fuel — like a lamp that requires oil and wick — the sun also has fuel — and when there is no more fuel its light will cease and the solar system will no longer remain stable — the sun will be extinguished and everything will become dark. What is happening from it now? What is coming from it? It is producing growth and increase in the world — the sun's heat is keeping the rest of the solar system from freezing. And what will happen? The sun's heat will cease remaining and everything will freeze — and then Resurrection will come!

وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا

wa-anzalnā mina l-muʿṣirāti māʾan thajjājā.

"And We sent down from the rain-clouds pouring water." (al-Nabaʾ 78:14)

Wa-anzalnā — and We sent down, brought down. Mina l-muʿṣirāti — from the wringing ones, the squeezing ones — what are the squeezing ones? These are the clouds — which ones squeeze? They squeeze the moisture out of the air — muʿṣir is the squeezer, the one who squeezes. What does this squeezer squeeze? It squeezes water out of the air. Māʾan — water. Thajjājā — abundantly, in torrents — thajjāja — very flowing, a great pouring rush of water — meaning these clouds squeeze and wring water from the blustering monsoon winds, and then pour it down in rushing floods.

Translation: "And We sent it down from the wringing clouds, from the monsoon-delivering winds, and poured it down in torrents."

لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا

li-nukhrija bihi ḥabban wa-nabātā.

"To bring forth thereby grain and vegetation." (al-Nabaʾ 78:15)

Li-nukhrija bihi — so that We might bring forth from this water, produce. Ḥabban — grain — grains. Wa-nabātā — and vegetation, plants — growing things — the things that grow that animals eat.

Translation: "That from this water We might produce grain and vegetation."

وَجَنَّاتٍ أَلْفَافًا

wa-jannātin alfāfā.

"And dense intertwining gardens." (al-Nabaʾ 78:16)

Wa-jannātin — and gardens, many gardens. Alfāfā — dense, thick, entwined — alfāf — overgrown — janá — garden — an orchard, a place of pleasure — resting, feasting, lying about contentedly — those gardens that cannot be seen into — alfāfan — overgrown, thick, dense — wrapped, folded, curled — laff — that which curls and wraps — malfouf — that which is wrapped up — paper wrapping, wrapping. The dense entwining gardens whose trees are leaning upon each other.

Translation: "And from this water We also bring out lush, dense gardens."

O people! God's gracious bounties are so many that since you see (the deniers) before you — all the Muslims and the ungrateful disbelievers — try to benefit from the grace of His mercy because it befits a Muslim — even the ungrateful disbelievers take advantage from His bounty, all the more so let us benefit.

إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا

inna yawma l-faṣli kāna mīqātā.

"Indeed the Day of Separation is an appointed time." (al-Nabaʾ 78:17)

Inna — indeed, without doubt. Yawma l-faṣl — the Day of Decision, the Day of Separation between the good and the wicked, the Day of requiting good and punishing evil, the Day of Judgment. Kāna mīqātā — it is a fixed and appointed time — Allah had made that fixed time for what was to come — every matter had been arranged for it — each thing at its appointed time is set right. It is only foolish and wishful to desire some particular thing before its appointed time — the end of the present world order is Resurrection Day.

Translation: "The Day of Decision is certainly a fixed and appointed time."

What will happen on Resurrection Day?

يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا

yawma yunfakhu fī l-ṣūri fa-taʾtūna afwājā.

"On the Day when the trumpet is blown and you will come in throngs." (al-Nabaʾ 78:18)

Yawma — on that day when. Yunfakhu — it will be blown — the verb nafakha means to blow. Fī l-ṣūri — in the Trumpet, the Horn — ṣūr means a trumpet, a bugle — the letter nūn in fī begins the word as a disconnected letter. Blowing into the ṣūr will be the herald of Resurrection Day — when it is blown, Resurrection begins. Fa-taʾtūna — then you will come. Afwājā — in groups and throngs, in waves, in crowds — in group after group. Afwāj is the plural of fawj — a group, a troop, a crowd. A group of Muslims will come, a group of disbelievers will come, and a group of sinners will come — on that day where will any person flee? There is no place to flee — where will anyone hide? Nowhere — there is absolutely no place. Aynahum — there are absolutely none.

Translation: "On that day when the trumpet is blown, you will all appear (before the divine court in answer) in groups and throngs."

وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا

wa-futiḥati l-samāʾu fa-kānat abwābā.

"And the heaven is opened and becomes as gates." (al-Nabaʾ 78:19)

Wa-futiḥat — and it is opened, split open. Al-samāʾu — the sky, the heaven — al-samāʾ, its material is samsamū — the sky — a name by which one individual is distinguished from another — ism — musammā tasmiyatan — to make a distinction by name — here kānat abwābā — it will become all doors and gates, the sky will open everywhere as doors. Here apparently the word māḍī (past) is used but the intended meaning is future — because this is an event that has already happened in divine foreknowledge.

Translation: "And the heaven will be opened — it will become as doors and gates everywhere."

…and its doors shall be flung open — in it (Paradise) doors upon doors shall be opened wide.

وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا

wa-suyyirati l-jibālu fa-kānat sarābā.

"And the mountains shall be set in motion and become a mirage." (al-Nabaʾ 78:20)

Wa-suyyirat — and they shall be driven, sent along, and set moving. Al-jibāl — the mountains; fa-kānat — and they shall become. Mirāʾ — going; sayyr — to make something go, to pass. Al-jibāl — the plural of jabal — mountains. Fa-kānat — then they shall become. Sarāb — a mirage. Some say its original root is saraba, which means water: namely, the illusion of water and the deception of it.

Translation: "And the mountains shall be set in motion — then they shall become a mirage."

Esteemed readers! How shall the Day of Resurrection come about? What shall be its outward causes? The Qur'an establishes this: that the sun's light shall be extinguished — idhā l-shamsu kuwwirat — the sun whose light and heat move in an unbroken circuit, and from somewhere no help can come, so the sun shall cool completely. Some people say that when the sun cools the solar system shall collapse and the stars shall collide. A blazing star shall fall upon the earth with a great roar — and the earth and everything nearby shall be destroyed.

Wa-l-samāʾi wa-l-ṭāriqi — the sky and the one that comes in the night and strikes; wa-mā adrāka mā l-ṭāriqu — and what has informed you what the Ṭāriq is? The night-striker — al-najmu l-thāqib — the piercing star. Some people's view is that this refers to the comet Dhu Dhanab — the tailed star.

People say the earth's interior cannot be cooled — hot material is inside it, from which they say volcanoes are born. The sides of the earth shall crack open, the molten material shall flood out, and all the world's seas shall become ignited. Wa-idhā l-biḥāru sujjirat — and when the seas are set ablaze. And then a great voice shall come — yawma yunfakhu fī l-ṣūri — on the Day when the Trumpet is blown. Animals and all wild creatures shall scatter in terror and confusion. And when the wild beasts are herded together: wa-idhā l-wuḥūshu ḥushirat. The earth shall be seized by a great earthquake and its interior shall pour out: idhā zulzilati l-arḍu zilzālahā wa-akhrajati l-arḍu athqālahā. And when all this has poured out all the other stars shall also become dark — their light shall be extinguished: wa-idhā l-nujūmu ṭumisat. And when the stars become dark and dark — and the mountains shall scatter like carded wool: wa-takūnu l-jibālu ka-l-ʿihni l-manfūshi — and the mountains shall become as scattered carded wool.

إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا

inna jahannama kānat mirṣādā.

"Indeed, Hellfire has been lying in wait." (al-Nabaʾ 78:21)

Inna jahannama — without doubt. Jahannama — Hell; bud-shikl — ugly in appearance and nature. Kānat mirṣādā — it is a place of ambush, of watching. Raṣad — to watch; the guard post, the place where one lies in wait and observes — the lookout point from which all travellers are watched.

The dāl at the end is sometimes read with kasra, on the pattern of mifʿāl, on account of the ṣad's heaviness causing it to be read with a fuller vowel.

Translation: "Without doubt Hell is lying in wait and watching."

لِلطَّاغِينَ مَآبًا

li-l-ṭāghīna maʾābā.

"For the transgressors, a place of return." (al-Nabaʾ 78:22)

Li-l-ṭāghīn — for the rebellious, ṭaghā — to transgress, to exceed bounds. Ṭaghayān — the state of transgression. You have witnessed the degree of the ṭaghayān of this age with your own eyes — the reference is to the flood of the river Mūsā (in India). ☆ Maʾāb — a return; a place of going back, reversal, awb — returning, coming back.

Translation: "(Hell) is the place of return and destination for the transgressors (they must go there)."

لَابِثِينَ فِيهَا أَحْقَابًا

lābithīna fīhā aḥqābā.

"Remaining therein for ages." (al-Nabaʾ 78:23)

Lābithīn — those who linger, who stay. Labitha, yalbath, labthā — to stay, to linger. Fīhā — in it (Hell). Aḥqābā — for ages upon ages; long stretches of time. Aḥqāb — the plural of ḥuqb; lasting long periods.

Translation: "These (rebels) shall remain in Hell for long ages."

Esteemed readers! On this question there is a difference of opinion: shall the unbelievers remain in Hell forever? About this there is no doubt — for the Prophet of Allah ﷺ has the right of intercession for his Umma. Those who are Muslims, who held faith, but whose deeds were not aligned with it — some people think that Hell is for monotheists (muwaḥḥidīn) too, though they could not keep hold of their faith at the end. Allah Most High, in His own power, may extract them from Hell within three periods — and they shall then go to Paradise — but Hell will torment them and punish them first. In the view of some Companions there is an agreement: the unbelievers shall remain in Hell. But some hold that their torment will eventually be relieved and exchanged for rest — and some will receive fresh punishment at every moment.

لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا

lā yadhūqūna fīhā bardan wa-lā sharābā.

"They shall taste therein neither coolness nor drink." (al-Nabaʾ 78:24)

Lā yadhūqūna — they shall not taste. Dhāqa, yadhūqu, dhawqā — to taste; madhāq — a taste, a morsel, the sensation of tasting. Every sensation is distinct — every taste has its own quality. What would be the experience of tasting in Hell? Fīhā — in it (Hell). Bardan — coolness, cold. Wa-lā — and not. Sharābā — drink: something that is drunk. Some say that the drink of each person is distinct, and every madhhab has its own view.

Translation: "These (rebels) shall find neither coolness nor water to drink in Hell."

إِلَّا حَمِيمًا وَغَسَّاقًا

illā ḥamīman wa-ghassāqā.

"Except scalding water and pus." (al-Nabaʾ 78:25)

Illā — but. Ḥamīmā — scalding water; boiling. Al-ḥamām — the bathhouse: the hot steam place. Ghassāq — pus; the discharge that oozes from wounds — they will not even be saved from the darkness and pus. Ghassaq — that which drips and seeps; fetid and foul-smelling.

Translation: "Only scalding water and pus —"

Why this?

جَزَاءً وِفَاقًا

jazāʾan wifāqā.

"A fitting recompense." (al-Nabaʾ 78:26)

Jazāʾ — recompense; wifāq — a fitting measure, correspondence. The phrase illā ḥamīmā is a dependent clause — the absolute recompense for them is that they did not believe in their lives, so in the afterlife they shall not believe either. This is their recompense — precisely fitting their deeds. Wifāqā — truly fitting.

Translation: "This shall be their recompense that suits their deeds."

What did they do that brought such punishment?

إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا

innahum kānū lā yarjūna ḥisābā.

"Indeed, they had no hope of a reckoning." (al-Nabaʾ 78:27)

Innahum — without doubt these people. Kānū lā yarjūn — they had no hope, no expectation. Al-rajāʾ — hope; al-tawājiʾ — hope, expectation. Marzūʾān — hoped for. Ḥisābā — a reckoning, an accounting; to count, to reckon — a book of accounts. They had no expectation that Allah would call all deeds to account on the Day of Resurrection.

Translation: "Indeed, they had no expectation of any reckoning or accounting."

And what did these people do?

وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا

wa-kadhdhabū bi-āyātinā kidhdhābā.

"And they denied Our signs with utter denial." (al-Nabaʾ 78:28)

Wa-kadhdhabū — and they rejected, denied. Bi-āyātinā — Our signs, Our proofs — the Qur'anic verses. Kidhdhābā — with extreme denial, intense rejection.

Translation: "And they denied Our signs with extreme rejection and did not believe them."

وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا

wa-kulla shayʾin aḥṣaynāhu kitābā.

"And everything — We have counted it in a Book." (al-Nabaʾ 78:29)

Wa-kulla shayʾin — and every single thing of theirs, each deed of theirs. Aḥṣaynāhu — We have tallied and enumerated it. Al-iḥṣāʾ — keeping account, keeping tally. Kitābā — as writing, as recorded text. A written letter, maktūb — something written. Aḥṣaynāhu kitābā — We have quantified and recorded everything. Where? In the register of deeds — in their names in their books of deeds, which the honourable scribes (karāman kātibīn) alongside them recorded at every moment.

Translation: "And We have recorded each and every thing of theirs in writing."

فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا

fa-dhūqū fa-lan nazīdakum illā ʿadhābā.

"So taste — We shall add nothing to you except punishment." (al-Nabaʾ 78:30)

Fa-dhūqū — so taste, try the flavour of your own deeds — look at your own actions and see what shape they have taken. Fa-lan nazīdakum — We shall not increase. Illā ʿadhābā — except punishment — your rebellion was growing — We shall not increase anything except our punishment. Now our punishment grows — the limit of your sins is no longer ours.

Translation: "So taste the flavour of your own deeds — We shall add nothing but further punishment."

From this point forward the situation of the disbelievers and rebels has been described. Now the state of the godfearing (muttaqīn) and their opposites is presented, and what they shall receive.

إِنَّ لِلْمُتَّقِينَ مَفَازًا

inna li-l-muttaqīna mafāzā.

"Indeed, for the godfearing is a place of triumph." (al-Nabaʾ 78:31)

Inna li-l-muttaqīn — without doubt for the godfearing and the God-fearing ones: ittiqāʾ — ittaqā — to guard oneself, to adopt taqwā, to be a muttaqī. Muttaqī — one who guards oneself and avoids harm — its material meaning is mafāza; fāza, yafūzu, wa-mafāzā — to achieve salvation — the quality of achieving success. Mafāza — a place of survival and ultimate gain; the term in its idiomatic usage is applied to a place where there is risk and one says to a snake-bitten person "you were saved," and similarly the caravan that returns from a journey is said to have achieved fāfila.

Translation: "Without doubt — for the godfearing and God-fearing is success and triumph."

Where do the godfearing dwell?

حَدَائِقَ وَأَعْنَابًا

ḥadāʾiqa wa-aʿnābā.

"Gardens and grapevines." (al-Nabaʾ 78:32)

Ḥadāʾiq — the plural of ḥadīqa: an enclosed garden; bāgh. Wa-aʿnābā — the plural of ʿinab: grapes.

Translation: "(The godfearing) shall dwell in gardens and eat grapes."

What is the pleasure of the heart? Companionship, love — yet companionship is but the body's food. Where is the food of the soul?

وَكَوَاعِبَ أَتْرَابًا

wa-kawāʿiba atrābā.

"And full-bosomed companions of equal age." (al-Nabaʾ 78:33)

Wa-kawāʿib — the plural of kāʿib: a young woman; a youth with full bosom, come of age — it is not necessary to mention this description because it is a characteristic attribute of woman. The Prophet of Allah ﷺ said (as narrated about the old woman's happiness): she was troubled — but the Prophet ﷺ told her for her consolation that no old woman shall enter Paradise; for the women of Paradise shall all enter it young. Atrābā — the plural of tirb: of the same age; of one age, a single lifetime.

Translation: "And in Paradise there shall be young women of equal age."

What shall the godfearing have to drink in Paradise?

وَكَأْسًا دِهَاقًا

wa-kaʾsan dihāqā.

"And a cup that overflows." (al-Nabaʾ 78:34)

Wa — and. Kaʾsā — a cup; a goblet, brimming, full. Dihāq — full to the brim, overflowing, full to the point of spilling. The wine-drinkers can use this for pleasure all they want — but the wine of Paradise is pure and free of the evil of this world's wine.

Sharābiyin — drinking as much as one wishes — and the wine of Paradise is pure. The wine drinkers take it in vain pleasure — but the wine of Paradise is free of its evil.

لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا

lā yasmaʿūna fīhā laghwan wa-lā kidhdhābā.

"They shall hear therein neither idle talk nor any lie." (al-Nabaʾ 78:35)

Lā yasmaʿūn — they shall not hear. Fīhā — in it (Paradise). Laghwā — idle, vain, meaningless talk. Wa-lā kidhdhābā — takadhdhub — the act of calling others liars, mutual contradiction. Mostly, wine-drinkers quarrel, fight with each other, and are always calling each other liars.

Translation: "In Paradise there shall be no idle speech (no meaningless talk) nor will anyone call another a liar."

جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا

jazāʾan min rabbika ʿaṭāʾan ḥisābā.

"A recompense from your Lord — a gift precisely reckoned." (al-Nabaʾ 78:36)

Jazāʾan — a recompense. Min rabbika — from your Lord — the One who created you, nurtured you, raised you, and is your God — He has done all this for you and for us. ʿAṭāʾan — a gift from Allah; by His grace. Ḥisābā — a reckoning; a great gift He has given — indeed it befits such magnitude and power; it is not out of proportion.

Translation: "This is the reward of your Lord's gift — and it is a precisely measured account."

O Allah! You created us for free, You nurtured us for free, You raised us for free — now grant us Your mercy for free.

Allāhumma khalaqtanī majjānan wa-razaqtanī majjānan fa-ghfir lī majjānā — now You are the Forgiving, the Magnanimous One.

رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنُ لَا يَمْلِكُونَ مِنْهُ خِطَابًا

rabbi l-samāwāti wa-l-arḍi wa-mā baynahumā l-raḥmāni lā yamlikūna minhu khiṭābā.

"Lord of the heavens and the earth and all that is between them — the Most Merciful — none shall possess the power to address Him." (al-Nabaʾ 78:37)

Rabbi l-samāwāt — the Lord of the heavens and earth; wa-mā baynahumā — and between both of them, whatever exists — all of it — whether exalted or ordinary. Al-raḥmān — the Most Merciful between the two: He is the one who raised all of them into existence; no one was forced into creating them by Allah Most High — al-raḥmān — He is the Mercy of them all. Lā yamlikūna — none shall possess, none shall have. Minhu — from Him. Khiṭābā — speech, address; khataba — to speak; a significant speech. The description: marriage, a formal address regarding marriage — an important address.

Translation: "He is the Lord of the heavens and the earth and all that is between them — Merciful to all — (yet so awesome is He that) no one is able to speak a word in His court (their tongues cannot move to utter a word)."

يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا

yawma yaqūmu l-rūḥu wa-l-malāʾikatu ṣaffan lā yatakallamūna illā man adhina lahu l-raḥmānu wa-qāla ṣawābā.

"The Day the Spirit and the angels shall stand in rows — they shall not speak except for the one whom the Most Merciful permits, and he shall say what is right." (al-Nabaʾ 78:38)

Yawm — on the Day. Yaqūm — they shall stand. Al-rūḥ — the Spirit: some exegetes say this refers to the angel Jibrīl (peace be upon him), and some say it refers to a second angel. Some say rūḥ here means the souls of the believers — for they shall be brought forth from the bodies of the elevated ones in the afterlife. Rāḥa — yurūḥu — rawḥā — to go; this is a movement. Al-rūḥ — the Spirit that has movement; rawāḥ — the souls of the animals which contain the material of the body. Al-malāʾika — the angels; al-malak — an angel: malik — a master, a king, an owner, a lord. Ṣaffā — standing in rows from this material — yāṣuffūna — standing in ranks in the divine court. Lā yatakallāmūna — they shall not speak; nothing shall come from their mouths. Illā — but. Man — whoever. Adhina — permission is given. Lahu — to him. Al-raḥmān — the Most Merciful of Allah — the one in Whose court no one can make a plea without God's permission. The one to whom God grants permission — that person can make intercession. Wa-qāla ṣawābā — and he speaks what is right, appropriate according to the reality and truth.

Translation: "On the Day when the Spirit and angels shall stand in ranks — no one in His court shall be able to utter a word without permission (one cannot speak) — and he who speaks shall say only what is true."

Esteemed readers! The Prophet of Allah ﷺ taught us that every prophet has been given one specific thing, and I have kept this for the intercession of my entire Umma — I have obtained this permission and shall intercede for all of them, for whoever I wish among them.

ذَٰلِكَ الْيَوْمُ الْحَقُّ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا

dhālika l-yawmu l-ḥaqqu fa-man shāʾa ttakhadha ilā rabbihi maʾābā.

"That is the Day of Truth — so whoever wills, let him take a way of return to his Lord." (al-Nabaʾ 78:39)

Dhālika l-yawmu l-ḥaqq — that is the Day of Truth, the true Day of Judgment. Fa-man shāʾa — then whoever wills, whoever wishes. Ittakhadha — let him make; ilā rabbihi — towards his Lord; maʾābā — a place of return, a resting place.

Translation: "That is the Day of Truth — so let whoever wills make his resting place towards his Lord."

إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا

innā andharnākum ʿadhāban qarīban yawma yanẓuru l-marʾu mā qaddamat yadāhu wa-yaqūlu l-kāfiru yā laytanī kuntu turābā.

"Indeed, We have warned you of a punishment that is near — the Day when every person shall see what his hands have sent forward, and the unbeliever shall say: 'Would that I were dust!'" (al-Nabaʾ 78:40)

Innā — without doubt We have. Andharnākum — We warned you, showed you the frightening thing; al-manzūr — what is sent ahead; the man, the person who on the day shall see. Mā qaddama — what he sent forward — the deeds that he performed before. Yadāhu — his two hands — he shall see the account of his own deeds. Wa-yaqūlu — and he shall say. Al-kāfir — the unbeliever; nākir — the denier; wa-l-kāfir — the ingrate; the denier. Yā laytanī — would that I; kuntu — I was; turābā — dust — would that I had been soil in the ground and escaped from punishment.

Translation: "Indeed We have given you tidings of the punishment that draws near — on that Day a person shall see the account of his good deeds (and the unbeliever shall say): 'Would that I had been dust (and had escaped punishment).'"