Islamica

Surah Al-Naba



The News

Introduction

Name of Chapter and Reason for its Name

One of the most famous names for this chapter is Surah Al-Naba which means ‘the news.’ It has been named this because it contains Allah’s reminder and news about a great event.

This chapter has four names:

1- Amma (عمّ)

2- Al-Naba (النبأ)

3- Musiraat (معصرات)

4- Tasaul (تسائل) [1]

Chapter Number

This is the 78th chapter of the Quran which informs us about some events before the Day of Judgement.

Number of Verses

This chapter contains 40 verses [2] [3] and according to the Basrans and Meccans it contains 41 verses. This difference of opinion has risen as a result of considering the words ‘عذابا قریبا’ in verse 40; (Verse 40 reads thus:إِنَّا أَنْذَرْناكُمْ‏ عَذاباً قَريبا يَوْمَ يَنْظُرُ الْمَرْءُ ما قَدَّمَتْ يَداهُ وَ يَقُولُ الْكافِرُ يا لَيْتَني‏ كُنْتُ تُراباً ) as a separate verse. [4] [5]

Place of Revelation

This chapter was revealed in Mecca. [6] [7]

Benefits of Reciting this Surah

عن رسول اللّه صلی اللّه علیه و سلم: من قرأ سورة عم یتساءلون سقاه اللّه برد الشراب یوم القیامة

It has been narrated from the Prophet that: “One who recites Surah al-Naba’, Allah will quench his thirst on the Day of Judgement with fresh and cold water.” [8]


Content

Important Concepts in this Chapter

Verses 1-5

The news of the approach of an important event and the peoples’ questions and doubts regarding it.

The people of Mecca questioned one another and the Prophet regarding an important issue. Some people are of the opinion that this matter was related to the Day of Judgement, and life after death which for them was something significant and unbelievable. [9] [6] [10]

Others believe it to be about the Quran, which contains important details about tawheed, testifying to the Prophethood of Muhammad, religious laws and life after death. However, others consider the unqualified nature of the verse that it also includes disputed beliefs among the pagans like the existence of a Creator, the attributes of Allah, the angels, the Prophets and life after death. [11]

Some consider that the people who are questioning about the important news were the pagans of Mecca [12] [7], while others consider them to be both Muslims and pagans. [13] [5]

Verses 6-36

Arguments about the Day of Judgement, its characteristics, and the destiny of the transgressors and the pious.

After having explained the creation of the universe and the creatures, Allah in these verses explains and proves the existence of the Day of Judgement, which has been referred to as ‘yawm al-fasl’ (‘the Day of Decision’). [14] Since there is a purpose in creation, Allah considers the Day of Resurrection as a logical end to the worldly affairs and the need to judge His creations. [15] [16] In conclusion, Allah warns the deniers and the transgressors of a grievous punishment. [17] [5] [18] On the other hand, the righteous ones are given glad tidings from Allah about the eternal blessings and rewards. [19] [20] [21] [22]

Verse 37

The absolute Lordship of Allah on the Day of Judgement.

In the beginning of this verse, while paying attention to the management of Allah in governing the affairs of the heavens and the earth, Allah’s attribute of mercy is mentioned as being a sign of His Lordship and governance. [23] [20] [24] [25]

In the concluding part of this verse, we are told that on the Day of Judgement, no one will be allowed to speak in front of the Lord or criticize His actions; [20] [24] nor will anyone be allowed to intercede on the Day of Judgement. [25]

Verse 38

The attendance of the Spirit and the Angels on the Day of Judgement, and their inability to speak except with Allah’s permission.

In the beginning of this verse, Allah identifies the Spirit and the angels amongst those standing arrayed on the Day of Judgement. There is a disagreement among the exegetes about the meaning and intention of the word ‘al-Ruh’ (the Spirit). Some consider the Spirit to be one of the closest and most cherished angels of Allah. [23] While others consider it to be the spirit of the children of Adam. (35) Whereas others, referring to verse 85 of Surah al-Isra consider the Spirit as a command (amr) from the Lord: “They question you concerning the Spirit. ‘Say: The Spirit is from the command of my Lord.’” [26]

The last part of the verse conveys that no one shall speak on the Day of Judgement except with His permission. Some are of the opinion that only the believers and angels, [24] or the Prophets, or those who attested to the Oneness of Allah will be permitted to speak. [27]

Others by paying attention to the context of the end of verse 37 in this chapter which says:

رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَنِ لَا يَمْلِكُونَ مِنْهُ خِطَابًا

‘Whom they will not be able to address’ - take the pronoun ‘they’ to include all of those who will be assembled on the Day of Judgement including the Spirit, the angels, the humans and the jinn; all of whom will only be able to speak with Allah’s authorization. [28] [29]

Further, by taking into account verse 28 of Surah Al-Anbiya:

وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى

“And they do not intercede except for someone whom He approves of…” - the ability to speak on the Day of Judgement is conditional upon Allah’s permission and if it is the right speech. [23]

Verse 39

The certainty of the Day of Judgement, and the possibility of repentance for the unbelievers in this world.

Allah stresses in this verse the certain and unequivocal nature of the Day of Judgement. The verse is trying to guide those who have returned to their Lord and by having performed good deeds have found salvation from the punishment of Hell, and thus have attained the reward of the pious. [6] [24] [29]

Verse 40

The proximity of the punishment on the Day of Judgement and the appearance of one’s actions.

In this verse Allah warns us about the imminence of the Day of Judgement, and stresses that this day will certainly occur. [27] [7]

On that day, people are waiting to see the results of the good and bad deeds that they performed in this world and sent ahead for themselves. [30] [31]


Discussions on this Chapter

According to the Sunni Traditions

Verse 2: “[Is it] about the great tiding,”

عَنِ النَّبَإِ العَظيمِ

«قال قتادة و ابن زید: النبأ العظیم البعث بعد الموت و قال مجاهد: هو القرآن.»

Ibn Kathir reports that it has been narrated from Qatada and Ibn Zayd that: “The Great News is (about) life after death.” The same author reporting from Mujaahid states: “It is (about) the Quran.” [13]

«وَ عَنْ مُعَاذٍ رَضِی اللَّهُ عَنْهُ أَنَّهُ سَأَلَ رَسُولَ اللَّهِ (صلی الله علیه و آله) قَالَ یا مُعَاذُ سَأَلْتَ عَنْ أَمْرٍ عَظِیمٍ مِنَ الْأُمُورِ ثُمَّ أَرْسَلَ عَینَیهِ وَ قَالَ یحْشَرُ عَشَرَةُ أَصْنَافٍ مِنْ أُمَّتِی بَعْضُهُمْ عَلَی صُورَةِ الْقِرَدَةِ وَ بَعْضُهُمْ عَلَی صُورَةِ الْخِنْزِیرِ وَ بَعْضُهُمْ عَلَی وُجُوهِهِمْ مُنَکسُونَ أَرْجُلُهُمْ فَوْقَ رُءُوسِهِمْ یسْحَبُونَ عَلَیهَا وَ بَعْضُهُمْ عُمْیاً [عُمْی] وَ بَعْضُهُمْ صُمّاً [صُمٌ] وَ بُکماً [بُکمٌ] وَ بَعْضُهُمْ یمْضَغُونَ أَلْسِنَتَهُمْ فَهِی مدلات [مُدْلَاةٌ] عَلَی صُدُورهم یسِیلُ الْقَیحُ یتَقَذَّرُهُمْ أَهْلُ الْجَمْعِ وَ بَعْضُهُمْ مُصَلَّبُونَ عَلَی جُذُوعٍ مِنَ النَّارِ وَ بَعْضُهُمْ أَشَدُّ نَتْناً مِنَ الْجِیفَةِ وَ بَعْضُهُمْ مُلْبَسُونَ جِبَاباً سَائِغَةً مِنْ قَطِرَانٍ لَازِقَةٍ بِجُلُودِهِمْ وَ أَمَّا الَّذِینَ عَلَی صُورَةِ الْقِرَدَةِ فَالْقَتَّابُ مِنَ النَّاسِ وَ أَمَّا الَّذِینَ عَلَی صُورَةِ الْخَنَازِیرِ فَأَهْلُ السُّحْتِ وَ أَمَّا الْمُنَکسُونَ عَلَی وُجُوهِهِمْ فَآکلَةُ الرِّبَا وَ أَمَّا الْعُمْی فَالَّذِینَ یجُورُونَ فِی الْحُکمِ وَ أَمَّا الصُّمُّ وَ الْبُکمُ فَالْمُعْجَبُونَ بِأَعْمَالِهِمْ وَ أَمَّا الَّذِینَ قُطِّعَتْ أَیدِیهِمْ وَ أَرْجُلُهُمْ فَهُمُ الَّذِینَ یؤْذُونَ الْجِیرَانَ وَ أَمَّا الْمُصَلَّبُونَ عَلَی جُذُوعٍ مِنْ نَارٍ فَالسُّعَاةُ بِالنَّاسِ لِسُلْطَانٍ وَ أَمَّا الَّذِینَ أَشَدُّ نَتْناً مِنَ الْجِیفِ فَالَّذِینَ یتَّبِعُونَ‌الشَّهَوَاتِ وَ اللَّذَّاتِ وَ مَنَعُوا حَقَّ اللَّهِ فِی أَمْوَالِهِمْ وَ أَمَّا الَّذِینَ یلْبَسُونَ الْجِبَابَ أَهْلُ الْکبْرِ وَ الْفُجُورِ وَ الْبُخَلَاءُ.»

Zamakhshari narrates from Muadh ibn Jabal who questioned the Holy Prophet who said: “O Muadh! You have asked me about an extremely grave matter.’ His eyes filled up with tears and he said: ‘People from my nation shall be raised from their graves in ten different groups: Some will have the face of monkeys, while others will have that of pigs. Some will be upside down while they are being dragged on their faces. Some of them will be blind. Some will be deaf and dumb. Some will be chewing their tongues which will be dangling on their chests and pus will be dripping (from them) while the people on the Day of Judgement will be repelled from them. Some people will arise with amputated hands and feet. Some will be crucified on trunks made of fire; and some will be more rotten than a corpse and will be emitting a more repugnant odor. Finally some will be wearing long garments of pitch which will be stuck to their skins and flesh.

As for those who shall have the face of monkeys – they were the talebearers. Those having the face of pigs will be the ones who earned (their livelihood) through unlawful (haram) means. Those who will be upside down on their heads are the ones who consumed money earned through usury (riba). The blind ones will be those judges who had been unjust in giving their rulings. The deaf and dumb will be the ones who took pride in and were in self-deception regarding their actions. The ones with amputated hands and feet will be the ones who troubled their neighbors in this world. The ones who will be crucified on trunks made of fire will be the ones who spied on other people for the (oppressive) rulers. The ones who will be emitting a repugnant odor will be the ones who followed their lusts, desires and passions, and did not give Allah’s rights out of their wealth. The ones wearing long garments (of pitch) will be the haughty, the licentious and the miserly.” [32]


Verse 23: “To reside therein for ages.”

لّاَبِثِينَ فِيهَا أَحْقَابًا

«فقال ابن جریر عن ابن حمید عن مهران عن سفیان الثوری عن عمار الدهنی عن سالم بن أبی الجعد قال: قال علی بن أبی طالب لهلال الهجری: ما تجدون الحقب فی کتاب اللّه المنزل؟ قال: نجده ثمانین سنة کل سنة اثنا عشر شهرا کل شهر ثلاثون یوما کل یوم ألف سنة.»

Ibn Jareer narrates from Ibn Humayd, who narrates from Mahran, from Sufyan al-Thawri, from Ammar al-Dhahni, from Salim ibn Abi al-Jad who said that: “Ali ibn Abi Talib said to Hilal al-Hajari: ‘What is the duration of ‘huqb’ (singular of ahqaab) in your opinion in the Divinely revealed book?’ He replied: ‘We consider it to be 80 years; every year having 12 months; every month having 30 days; and every day being a thousand years.’” [33]


Verse 30: “So (now) taste! We shall increase you in nothing but punishment!”

فذوقوا فلن نزیدکم الّا عذابا

عن النبی (صلی الله علیه و آله): «هذه الآیة أشدّ ما فی القرآن علی أهل النار»

It has been narrated from the Holy Prophet: “This is the harshest verse in the Quran (in terms of the threat of punishment) for the people of Hell.” [34]


According to the Shia Traditions

Verse 2:

“Concerning the Great News.”

عن النّبإ العظیم

عَن الْخِصَالِ، عَنْ عِکرِمَةَ عَن ابْنِ عَبَّاسٍ قَالَ: قَالَ أَبُو بَکرٍ: یا رَسُولَ اللَّهِ أَسْرَعَ إِلَیک الشَّیبُ. قَالَ: شَیبَتْنِی هُودُ وَ الْوَاقِعَةُ وَ الْمُرْسَلَاتُ وَ عَمَّ یتَسَاءَلُونَ

It has been narrated from al-Khisaal: “Akrimah narrates from Ibn Abbas that Abu Bakr said: ‘O Prophet of Allah! You have grown old so quickly.’ The Prophet replied: ‘The chapters (of the Quran) Hud, al-Waqiah, al-Mursalat, and ‘Amma yatasa alun (al-Naba) have made me old.’” [35]


Verse 18:

“The Day that the trumpet will be blown and you will come in groups.”

یوم یُنفخ فی الصّور فتأتون افواجاً

«في الحديث عن البراء بن عازب قال‏ كان معاذ بن جبل جالسا قريبا من رسول الله ص في منزل أبي أيوب الأنصاري فقال معاذ يا رسول الله أ رأيت قول الله تعالى‏ «يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْواجاً» الآيات فقال يا معاذ سألت عن عظيم من الأمر ثم أرسل عينيه ثم قال يحشر عشرة أصناف من أمتي أشتاتا قد ميزهم الله من المسلمين و بدل صورهم بعضهم على صورة القردة و بعضهم على صورة الخنازير و بعضهم منكسون أرجلهم من فوق و وجوههم من تحت ثم يسحبون عليها و بعضهم عمي يترددون و بعضهم صم بكم لا يعقلون و بعضهم يمضغون ألسنتهم فيسيل القيح من أفواههم لعابا يتقذرهم أهل الجمع و بعضهم مقطعة أيديهم و أرجلهم و بعضهم مصلبون على جذوع من نار و بعضهم أشد نتنا من الجيف و بعضهم يلبسون جبابا سابغة من قطران لازقة بجلودهم فأما الذين على صورة القردة فالقتات من الناس و أما الذين على صورة الخنازير فأهل السحت و أما المنكسون على رءوسهم فأكلة الربا و العمي الجائرون في الحكم و الصم و البكم المعجبون بأعمالهم و الذين يمضغون بألسنتهم فالعلماء و القضاة الذين خالف أعمالهم أقوالهم و المقطعة أيديهم و أرجلهم الذين يؤذون الجيران و المصلبون على جذوع من نار فالسعاة بالناس إلى السلطان و الذين هم أشد نتنا من الجيف فالذين يتمتعون بالشهوات و اللذات و يمنعون حق الله في أموالهم و الذين يلبسون الجباب فأهل الفخر و الخُيلاء.»

It has been narrated from Bara ibn Aazib that Muadh ibn Jabal was sitting close to the Prophet in the house of Abu Ayyub Ansari when he questioned the Holy Prophet about verse 18 of Surah al-Naba: “O Prophet! Have you seen the verse where Allah says: ‘The Day that the trumpet will be blown, and you will come in groups.’ The Prophet replied: ‘O Muadh! You have asked me about an extremely grave matter.’ His eyes filled up with tears and then he continued: ‘From my nation, ten different groups will be raised from their graves (on the Day of Judgement) in a scattered state, whom Allah will segregate from the rest of the Muslims and modify their faces. Some will have the face of monkeys, while others of pigs. Some will be upside down, while they are being dragged on their faces. Some of them will be blind and moving from one place to the other in this state of blindness. Some will be deaf and dumb and will not understand anything. Some will be chewing their tongues and pus shall be dripping from their mouths which will repel the people on the Day of Judgement. Some people will arise with amputated hands and feet. Some will be crucified on trunks of fire. Some will be more rotten than a corpse and will be emitting a more repugnant odor. Some will be wearing long garments of pitch which will be stuck to their skins and flesh.

As for those who shall have the face of monkeys they were the talebearers. Those having the face of pigs will be the ones who earned their livelihood through unlawful (haraam) means. Those who will be upside down on their heads were the ones who consumed money earned through usury (riba). The blind ones were those judges who had been unjust in giving their rulings. The deaf and dumb will be the ones who took pride in and were in self-deception regarding their actions. Those who will be chewing their tongues will be those scholars (ulama) and judges whose actions did not match their speech. The ones with amputated hands and feet will be the ones who troubled their neighbors in this world. The ones crucified on trunks of fire will be the ones who spied on other people for the (oppressive) rulers. The ones emitting a repugnant odor will be the ones who followed their lusts and passions, and did not give Allah’s rights out of their wealth. The ones wearing long garments (of pitch) will be the ones who were haughty and conceited (in this world).’” [36]



1� Verse 40 reads thus:إِنَّا أَنْذَرْناكُمْ‏ عَذاباً قَريبا يَوْمَ يَنْظُرُ الْمَرْءُ ما قَدَّمَتْ يَداهُ وَ يَقُولُ الْكافِرُ يا لَيْتَني‏ كُنْتُ تُراباً

References

  1. ↑ Fadl ibn Hasan Tabarsi, Majma al-Bayan fi Tafsir al-Quran, (Tehran: Nasir Khusrow Publications, 1993 C.E.), Volume 10, page 637
  2. ↑ Ismail ibn Umar Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (Beirut: Dar al-Kutub al-Ilmiyyah, Muhammad Ali Baydoun Publications, 1998 C.E.), Volume 8, Page 306
  3. ↑ Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Qur’an, (Qum: Daftar-i Intisharat-i Islami Jami‘ah-yi Mudarrisin-i Hawzah-yi Ilmiyyah-yi Qum, 1996), Volume 20, Page 158
  4. ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, (Beirut: Dar al-Kitab al-Arabi, 1984), Volume 4, Page 683
  5. ↑ 5.0 5.1 5.2 Tabrisi, Majma al-Bayan fi Tafsir al-Quran
  6. ↑ 6.0 6.1 6.2 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim
  7. ↑ 7.0 7.1 7.2 Tabatabai, Al-Mizan fi Tafsir al-Quran
  8. ↑ Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Pages 691-692
  9. ↑ Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Page 684
  10. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 159
  11. ↑ Ibid., Volume 10, Page 639
  12. ↑ Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 684
  13. ↑ 13.0 13.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 307
  14. ↑ Ibn Kathir Damishqi, Tafsir al-Qur’an al-Azim, Page 309
  15. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 642
  16. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Pages 165-167
  17. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Pages 309-311
  18. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Pages 167-169
  19. ↑ Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 690
  20. ↑ 20.0 20.1 20.2 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 312
  21. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Pages 646-647
  22. ↑ Tabataba’i, Al-Mizan fi Tafsir al-Quran, Volume 20, Pages 169-170
  23. ↑ 23.0 23.1 23.2 Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 691
  24. ↑ 24.0 24.1 24.2 24.3 Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 647
  25. ↑ 25.0 25.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 170
  26. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 173
  27. ↑ 27.0 27.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Page 313
  28. ↑ Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 491
  29. ↑ 29.0 29.1 Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 172
  30. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 648
  31. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 175
  32. ↑ Zamakhshari, al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Pages 687-688
  33. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Volume 8, Pages 309-310
  34. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 690
  35. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 163
  36. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 642
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