This Surah consists of 40 verses, 173 sentences, 173 letters and 2 Ruku’s’
It takes its name from the word an-Naba in the second verse. This is not only a name but also a title of its subject matter, for Naaba implies the news of Resurrection and Hereafter and the whole Surah is devoted to the same theme.
As we have explained in the introduction to Surah Al-Mursalat, the themes of all the Surahs, from Al- Qiyamah to An-Naziat, closely resemble one another, and all these seem to have been revealed in the earliest period at Makkah.
Its theme also is the same as of Surah Al-Mursalat, i.e. to affirm the Resurrection and Hereafter, and to warn the people of the consequences of acknowledging or disacknowledging it.
When the Holy Prophet (upon vhom be peace) first started to preach Islam in Makkah, his message consisted of three elements:
1. That none be held as an associate with Allah in Godhead;
2. That Allah had appointed him as His Messenger;
3. That this world will come to an end one day and then another world will be establislied when all the former and the latter generations will be resurrected with the same bodies in which they lived and worked in the world; then they will be called to account for their beliefs and deeds and those who emerge as believing and righteous in this accountability willgo to Paradise and those who are proved to be disbelieving and wicked will live in Hell for ever.
Of these, although the first thing was highly unpleasant for the people of Makkah, yet in any case they were not disbelievers in the existence of Allah. They believed in His Being the Supreme Sustainer, Creator and Providence and also admitted that all those beings whom they regarded as their deities, were themselves Allah's creatures. Therefore, in this regard the only thing they disputed was whether they had any share in the attributes and powers of Divinity and in the Divine Being itself or not.
As for the second thing, the people of Makkah were not prepared to accept it. However, what they could not possibly deny was that during the 40 years life that the Holy Prophet (upon whom be peace) had lived among them before his claim to Prophethood, they had never found him a lying deceitful person or the one who would adopt unlawful methods for selfish ends. They themselves admitted that he was a man possessed of wisdom, righteousness and moral superiority. Therefore, in spite of charging him with a thousand false accusations, to say nothing of making others believe, they were finding it difficult even for themselves to believe that although he was an honest and upright man in every other affair and dealing of life, yet, God forbid, a liar only in his claim to be a Prophet.
Thus, the first two things were not in fact so perplexing for the people of Makkah as the third thing. When this was presented before them, they mocked it most of all, expressed unusual wonder at it, and regarding it as remote from reason and impossible, started talking against it as incredible, even inconcievable, in their assemblies. But in order to bring them to the way of Islam it was absolutely essential that the doctrine of the Hereafter should be instilled into their minds, for without belief in this doctrine, it was not at all possible that they could adopt a serious attitude with regard to the truth and falsehood, could change their standard of values in respect of good and evil, and giving up worship of the world, could be inclined to follow the way that Islam urged them to follow. That is why in the earliest Surahs revealed at Makkah the doctrine of the Hereafter has been impressed and stressed more than anything else. However, the arguments for it have been given in such a way that the doctrine of the Oneness of God (Tauhid) also is impressed on the minds automatically. This also contains brief arguments, here and there, to confirm the truth of the Holy Messenger of Allah and the Quran.
After understanding well why the theme of the Hereafter has been so frequently repeated in the Surahs of this period, let us now have a look at the subject matter of this Surah. In it first of all, allusion has been made to the common talk and the doubts that were being expressed in every street of Makkah and in every assembly of the people of Makkah on hearing the news about Resurrection. Then, the deniers have been asked: "Don't you see this earth which We have spread as a carpet for you? Don't you see the high mountains which we have so firmly placed in the earth? Don't you consider your own selves how We have created you as pairs of men and women? Don't you consider your sleep by which We make you seek a few hours rest after every few hours labour and toil so as to keep you fit for work in the world? Don't you see the alternation of the night and day which We are so regularly perpetuating precisely according to your needs and requirements? Don't you see the strongly fortified system of the heavens above you? Don't you see the sun by means of which you are receiving your light and heat? Don't you see the rains which fall from the clouds and help produce corn and vegetables and luxuriant gardens? Do these things only tell you that the power of the Almighty Being Who has created them, will be unable to bring about Resurrection and establish the Next World? Then, from the supreme wisdom which is clearly working in this world around you, do you only understand this that although each part of it and each function of it is purposive, yet life is meaningless? Nothing could be more absurd and meaningless that after appointing man to the office of foreman and granting him vast powers of appropiation, in this workhouse, when he leaves the world after fulfilling his role, he should be let off without any accountability. He should neither be rewarded and granted pension on satisfactory work, nor subjected to any accountability and punishment on unsatisfactory performance of duty.
After giving these arguments it has been emphatically stated that the Day of Judgement shall certainly come to pass on its appointed time. No sooner is the Trumpet sounded than whatever is being foretold shall appear before the eyes, and whether you believe in it today, or not, at that time you will come out in your multitudes from wherever you would be lying dead and buried to render your account. Your denial cannot in any way avert this inevitable event.
Then, in vv. 21-30; it has been stated that every single misdeed of those who do not expect any accountability to take place and have thus belied Our Revelations, lies reckoned and recorded with Us, and Hell is ever lying an ambush to punish them and punish them fully for all their doings. Then, in vv. 31-36, the best rewards of those who lived as responsible people in the world and have provided for their Hereafter beforehand have been mentioned. They have been reassured that they will not only be rewarded richly for their services but in addition they will also be given sufficient gifts.
In conclusion, the Divine Court in the Hereafter has been depicted, making it plain that there will be no question of somebody's being adamant in the matter of getting his followers and associates forgiven, none will speak without leave, and leave will be granted on the condition that intercession be made only for the one to whom leave of intercession will have been given, and the intercessor will say only what is right. Moreover, leave for intercession will be given only for those who had acknowledged the Truth in the world but were sinners; rebels of God and rejectors of the Truth will deserve no intercession at all.
The discourse has been concluded with this warning: The Day the coming of which is being foretold, shall certainly come to pass. Do not think it is yet far off, it is close at hand. Now, whoever wills, let him believe in it and take the way towards his Lord. But he who disbelieves, in spite of the warning, "will have all his deeds placed before him: and he will exclaim regretfully: "Oh, would that I were not born in the world!" At that time, his regrets will be about the same world of which he is so enamoured today!
Bismi Allahi alrrahmani alrraheemi
78 : 1
1. AAamma yatasaaloona
What are they questioning one another about?
78 : 2
2. AAani alnnaba-i alAAatheemi
About the momentous tidings -
78 : 3
3. Allathee hum feehi mukhtalifoona
Over which they are at odds!
78 : 4
4. Kalla sayaAAlamoona
Soon they will come to know.
78 : 5
4. Thumma kalla sayaAAlamoona
5. Soon they will surely come to know!
78 : 6
6. Alam najAAali al-arda mihadan
Have We not made the earth of infinite proportions -
78 : 7
7. Waaljibala awtadan
And then pinned it down with lofty mountains?
78 : 8
8. Wakhalaqnakum azwajan
And you, We have created in two genders;
78 : 9
9. WajaAAalna nawmakum subatan
And have given you sleep as a source of rejuvenation;
78 : 10
10. WajaAAalna allayla libasan
And have made the night a shroud for your privacy;
78 : 11
11. WajaAAalna alnnahara maAAashan
And have made the day for you to seek your livelihood.
78 : 12
12. Wabanayna fawqakum sabAAan shidadan
And have arched above your heads a secure dome of seven layers;
78 : 13
13. WajaAAalna sirajan wahhajan
And have placed in it a resplendent sphere;
78 : 14
14. Waanzalna mina almuAAsirati maan thajjajan
And have sent down from the rain bearing clouds water in abundance -
78 : 15
15. Linukhrija bihi habban wanabatan
With which to grow grains and greenery -
78 : 16
16. Wajannatin alfafan
And many a copious garden!
78 : 17
17. Inna yawma alfasli kana meeqatan
Verily the Day of Judgement is a Day decreed -
78 : 18
18. Yawma yunfakhu fee alssoori fata/toona afwajan
A Day when the Trumpet is blown and you will assemble together in multitudes -
78 : 19
19. Wafutihati alssamao fakanat abwaban
When the sky becomes a threshold with open gates -
78 : 20
20. Wasuyyirati aljibalu fakanat saraban
And the hills are set into motion and become like a mirage!
78 : 21
21. Inna jahannama kanat mirsadan
Verily hell lurks in wait to pounce -
78 : 22
22. Lilttagheena maaban
An abode for the disobedient -
78 : 23
23. Labitheena feeha ahqaban
Wherein they shall abide for countless ages!
78 : 24
24. La yathooqoona feeha bardan wala sharaban
Wherein they shall find no coolness nor libation -
78 : 25
25. Illa hameeman waghassaqan
Except boiling water and a freezing fluid, dark and murky!
78 : 26
26. Jazaan wifaqan
A requital commensurate with their deserts!
78 : 27
27. Innahum kanoo la yarjoona hisaban
For verily they did not anticipate the Reckoning -
78 : 28
28. Wakaththaboo bi-ayatina kiththaban
And repudiated Our Revelations with the utmost inflexibility!
78 : 29
29. Wakulla shay-in ahsaynahu kitaban
But We have recorded in a Book everything which they did!
78 : 30
30. Fathooqoo falan nazeedakum illa AAathaban
So taste now the outcome, for We shall increase nothing for you save punishment! (R)
78 : 31
31. Inna lilmuttaqeena mafazan
Verily to the righteous belongs the bounty :
78 : 32
32. Hada-iqa waaAAnaban
Secluded gardens and clusters of grapes, -
78 : 33
33. WakawaAAiba atraban
And maidens of equal age for companions -
78 : 34
34. Waka/san dihaqan
And a cup overflowing!
78 : 35
35. La yasmaAAoona feeha laghwan wala kiththaban
Wherein there are no profanities uttered nor lies spoken!
78 : 36
36. Jazaan min rabbika AAataan hisaban
A worthy reward from your Lord commensurate with your worthwhile toils -
78 : 37
37. Rabbi alssamawati waal-ardi wama baynahuma alrrahmani la yamlikoona minhu khitaban
Lord of the heavens and of the earth and of all that is between them, - the Beneficent with whom none dares to confabulate!
78 : 38
38. Yawma yaqoomu alrroohu waalmala-ikatu saffan la yatakallamoona illa man athina lahu alrrahmanu waqala sawaban
On the Day when the Holy Spirit and the rest of the angels line up in a row, they will not speak, except him whom the Beneficent allows and who speaks seemly words!
78 : 39
39. Thalika alyawmu alhaqqu faman shaa ittakhatha ila rabbihi maaban
Such is the Day of Truth when whoever wishes to find the way to his Lord finds it!
78 : 40
40. Inna antharnakum AAathaban qareeban yawma yanthuru almaro ma qaddamat yadahu wayaqoolu alkafiru ya laytanee kuntu turaban
Verily We warn you of a doom which is imminent, a Day when every man will look at that which his own hands have sent ahead of him, and the disbeliever will cry : 'If only I was a fistful of dust!' (R)
1. What are they asking (one another)?
2. About the great news, (i.e. Islâmic Monotheism, the Qur'ân, which Prophet Muhammad (Peace be upon him)brought and the Day of Resurrection, etc.),
3. About which they are in disagreement.
4. Nay, they will come to know!
5. Nay, again, they will come to know!
6. Have We not made the earth as a bed,
7. And the mountains as pegs?
8. And We have created you in pairs (male and female, tall and short, good and bad, etc.).
9. And have made your sleep as a thing for rest.
10. And have made the night as a covering (through its darkness),
11. And have made the day for livelihood.
12. And We have built above you seven strong (heavens),
13. And have made (therein) a shinning lamp (sun).
14. And have sent down from the rainy clouds abundant water.
15. That We may produce therewith corn and vegetations,
16. And gardens of thick growth.
17. Verily, the Day of Decision is a fixed time,
18. The Day when the Trumpet will be blown, and you shall come forth in crowds (groups);
19. And the heaven shall be opened, and it will become as gates,
20. And the mountains shall be moved away from their places and they will be as if they were a mirage.
21. Truly, Hell is a place of ambush,
22. A dwelling place for the Tâghûn (those who transgress the boundry limits set by Allâh like polytheists, disbelievers in the Oneness of Allâh, hyprocrites, sinners, criminals, etc.),
23. They will abide therein for ages,
24. Nothing cool shall they taste therein, nor any drink.
25. Except boiling water, and dirty wound discharges.
26. An exact recompense (according to their evil crimes).
27. For verily, they used not to look for a reckoning.
28. But they belied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, and that which Our Prophet (Peace be upon him) brought) completely.
29. And all things We have recorded in a Book.
30. So taste you (the results of your evil actions); no increase shall We give you, except in torment.
31. Verily, for the Muttaqûn, there will be a success (Paradise);
32. Gardens and grapeyards;
33. And young full-breasted (mature) maidens of equal age;
34. And a full cup (of wine).
35. No Laghw (dirty, false, evil talk) shall they hear therein, nor lying;
36. A reward from your Lord, an ample calculated gift (according to the best of their good deeds).
37. (From) the Lord of the heavens and the earth, and whatsoever is in between them, the Most Beneficent, none can dare to speak with Him (on the Day of Resurrection except after His Leave).
38. The Day that Ar-Rûh [Jibrael (Gabriel) or another angel] and the angels will stand forth in rows, none shall speak except him whom the Most Beneficent (Allâh) allows, and he will speak what is right.
39. That is without doubt the True Day, so, whosoever wills, let him seek a place with (or a way to) His Lord (by obeying Him in this worldly life)!
40. Verily, We have warned you of a near torment, the Day when man will see that (the deeds) which his hands have sent forth, and the disbeliever will say: "Woe to me! Would that I were dust!"
YUSUFALI: Concerning what are they disputing?
PICKTHAL: Whereof do they question one another?
SHAKIR: Of what do they ask one another?
YUSUFALI: Concerning the Great News,
PICKTHAL: (It is) of the awful tidings,
SHAKIR: About the great event,
YUSUFALI: About which they cannot agree.
PICKTHAL: Concerning which they are in disagreement.
SHAKIR: About which they differ?
YUSUFALI: Verily, they shall soon (come to) know!
PICKTHAL: Nay, but they will come to know!
SHAKIR: Nay! they shall soon come to know
YUSUFALI: Verily, verily they shall soon (come to) know!
PICKTHAL: Nay, again, but they will come to know!
SHAKIR: Nay! Nay! they shall soon know.
YUSUFALI: Have We not made the earth as a wide expanse,
PICKTHAL: Have We not made the earth an expanse,
SHAKIR: Have We not made the earth an even expanse?
YUSUFALI: And the mountains as pegs?
PICKTHAL: And the high hills bulwarks?
SHAKIR: And the mountains as projections (thereon)?
YUSUFALI: And (have We not) created you in pairs,
PICKTHAL: And We have created you in pairs,
SHAKIR: And We created you in pairs,
YUSUFALI: And made your sleep for rest,
PICKTHAL: And have appointed your sleep for repose,
SHAKIR: And We made your sleep to be rest (to you),
YUSUFALI: And made the night as a covering,
PICKTHAL: And have appointed the night as a cloak,
SHAKIR: And We made the night to be a covering,
YUSUFALI: And made the day as a means of subsistence?
PICKTHAL: And have appointed the day for livelihood.
SHAKIR: And We made the day for seeking livelihood.
YUSUFALI: And (have We not) built over you the seven firmaments,
PICKTHAL: And We have built above you seven strong (heavens),
SHAKIR: And We made above you seven strong ones,
YUSUFALI: And placed (therein) a Light of Splendour?
PICKTHAL: And have appointed a dazzling lamp,
SHAKIR: And We made a shining lamp,
YUSUFALI: And do We not send down from the clouds water in abundance,
PICKTHAL: And have sent down from the rainy clouds abundant water,
SHAKIR: And We send down from the clouds water pouring forth abundantly,
YUSUFALI: That We may produce therewith corn and vegetables,
PICKTHAL: Thereby to produce grain and plant,
SHAKIR: That We may bring forth thereby corn and herbs,
YUSUFALI: And gardens of luxurious growth?
PICKTHAL: And gardens of thick foliage.
SHAKIR: And gardens dense and luxuriant.
YUSUFALI: Verily the Day of Sorting out is a thing appointed,
PICKTHAL: Lo! the Day of Decision is a fixed time,
SHAKIR: Surely the day of decision is (a day) appointed:
YUSUFALI: The Day that the Trumpet shall be sounded, and ye shall come forth in crowds;
PICKTHAL: A day when the trumpet is blown and ye come in multitudes,
SHAKIR: The day on which the trumpet shall be blown so you shall come forth in hosts,
YUSUFALI: And the heavens shall be opened as if there were doors,
PICKTHAL: And the heaven is opened and becometh as gates,
SHAKIR: And the heaven shall be opened so that it shall be all openings,
YUSUFALI: And the mountains shall vanish, as if they were a mirage.
PICKTHAL: And the hills are set in motion and become as a mirage.
SHAKIR: And the mountains shall be moved off so that they shall remain a mere semblance.
YUSUFALI: Truly Hell is as a place of ambush,
PICKTHAL: Lo! hell lurketh in ambush,
SHAKIR: Surely hell lies in wait,
YUSUFALI: For the transgressors a place of destination:
PICKTHAL: A home for the rebellious.
SHAKIR: A place of resort for the inordinate,
YUSUFALI: They will dwell therein for ages.
PICKTHAL: They will abide therein for ages.
SHAKIR: Living therein for ages.
YUSUFALI: Nothing cool shall they taste therein, nor any drink,
PICKTHAL: Therein taste they neither coolness nor (any) drink
SHAKIR: They shall not taste therein cool nor drink
YUSUFALI: Save a boiling fluid and a fluid, dark, murky, intensely cold,
PICKTHAL: Save boiling water and a paralysing cold:
SHAKIR: But boiling and intensely cold water,
YUSUFALI: A fitting recompense (for them).
PICKTHAL: Reward proportioned (to their evil deeds).
SHAKIR: Requital corresponding.
YUSUFALI: For that they used not to fear any account (for their deeds),
PICKTHAL: For lo! they looked not for a reckoning;
SHAKIR: Surely they feared not the account,
YUSUFALI: But they (impudently) treated Our Signs as false.
PICKTHAL: They called Our revelations false with strong denial.
SHAKIR: And called Our communications a lie, giving the lie (to the truth).
YUSUFALI: And all things have We preserved on record.
PICKTHAL: Everything have We recorded in a Book.
SHAKIR: And We have recorded everything in a book,
YUSUFALI: "So taste ye (the fruits of your deeds); for no increase shall We grant you, except in Punishment."
PICKTHAL: So taste (of that which ye have earned). No increase do We give you save of torment.
SHAKIR: So taste! for We will not add to you aught but chastisement.
YUSUFALI: Verily for the Righteous there will be a fulfilment of (the heart's) desires;
PICKTHAL: Lo! for the duteous is achievement -
SHAKIR: Surely for those who guard (against evil) is achievement,
YUSUFALI: Gardens enclosed, and grapevines;
PICKTHAL: Gardens enclosed and vineyards,
SHAKIR: Gardens and vineyards,
YUSUFALI: And voluptuous women of equal age;
PICKTHAL: And voluptuous women of equal age;
SHAKIR: And voluptuous women of equal age;
YUSUFALI: And a cup full (to the brim).
PICKTHAL: And a full cup.
SHAKIR: And a pure cup.
YUSUFALI: No vanity shall they hear therein, nor Untruth:-
PICKTHAL: There hear they never vain discourse, nor lying -
SHAKIR: They shall not hear therein any vain words nor lying.
YUSUFALI: Recompense from thy Lord, a gift, (amply) sufficient,
PICKTHAL: Requital from thy Lord - a gift in payment -
SHAKIR: A reward from your Lord, a gift according to a reckoning:
YUSUFALI: (From) the Lord of the heavens and the earth, and all between, (Allah) Most Gracious: None shall have power to argue with Him.
PICKTHAL: Lord of the heavens and the earth, and (all) that is between them, the Beneficent; with Whom none can converse.
SHAKIR: The Lord of the heavens and the earth and what is between them, the Beneficent Allah, they shall not be able to address Him.
YUSUFALI: The Day that the Spirit and the angels will stand forth in ranks, none shall speak except any who is permitted by (Allah) Most Gracious, and He will say what is right.
PICKTHAL: On the day when the angels and the Spirit stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right.
SHAKIR: The day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Beneficent Allah permits and who speaks the right thing.
YUSUFALI: That Day will be the sure Reality: Therefore, whoso will, let him take a (straight) return to his Lord!
PICKTHAL: That is the True Day. So whoso will should seek recourse unto his Lord.
SHAKIR: That is the sure day, so whoever desires may take refuge with his Lord.
YUSUFALI: Verily, We have warned you of a Penalty near, the Day when man will see (the deeds) which his hands have sent forth, and the Unbeliever will say, "Woe unto me! Would that I were (metre) dust!"
PICKTHAL: Lo! We warn you of a doom at hand, a day whereon a man will look on that which his own hands have sent before, and the disbeliever will cry: "Would that I were dust!"
SHAKIR: Surely We have warned you of a chastisement near at hand: the day when man shall see what his two hands have sent before, and the unbeliever shall say: O! would that I were dust!