Notes On Soorat An-naba

Notes on Soorat-un-Nabaa from Tafseer-ul-Baghaawi 1. What are they asking (one another)? "'Amma" means "'an maa" which means, "concerning what" according to certain 'Arabic constructs. "yatasaa 'aloon" refers to those who associate partners with Allah. Thus this verse is saying, "about what are these mushrikoon asking?" When the Messenger (sallallaahu 'alaihi wa sallam) invited them to at-Tawheed (the sole worship of Allaah) and informed them about resurrection after death and recited the Qur'aan to them, they came and said, "What has Muhammad come with?" According to az-Zujaaj this is a type of expression of emphasis, like when one exclaims, "Which thing is this Zaid?" when his affair becomes something truly magnificent and amazing. 2. About the Great News Then we are told about the subject of their query. The Great News is either the final revelation of Allah to mankind or the Day of Judgement. People are amazed by both and constantly dispute about them! * Mujaahid and many others have said it is the Qur'aan. Their evidence is the statement of Allaah "qul huwa nabaa' 'azeem ". * Qataadah said it is the resurrection. 3. About which they are in disagreement. This is talking about the disputants. They are those who affirm the truth and those who deny it. 4. Nay, they will come to know! This is telling us that their talk will be invalidated and that they would know about the punishment that they would get for their lies when the reality of their affairs is revealed. 5. Nay, again, they will come to know! According to ad-Dahhaak the previous verse refers to the disbelievers (that they will know their punishment) and this verse refers to the believers (that they will know their reward). Allah then mentions some of His works so that people will know about His Tawheed. 6. Have We not made the earth as a bed, This means the earth is spread out like a blanket. 7. And the mountains as pegs? This means the mountains have been placed in such a

way for the earth so that it does not shake. 8. And We have created you in pairs. This means into male and female categories. 9. And have made your sleep as a thing for rest. This means as relaxation and rest for the bodies. * Az-Zujaaj said, "as-subaat" is that which cuts off from movement and energy. * It is said this means sleep is made to cut us off from our actions. 10. And have made the night as a covering, This means it plunges and covers everything into darkness. 11. And have made the day for livelihood. That is the day is made a reason for life, seeking livelihood and general benefit. * Ibn 'Abbaas said, this means that we are to seek the bounty of Allaah during it and whatever portion is given for us from His sustenance. 12. And We have built above you seven strong (heavens), This means the seven skies. 13. And have made (therein) a Shining Lamp. This means the sun, which is both radiant and shining. * Az-Zujaaj said "wahhaaj" means lighted. * Muqaatil said it is made something that has both light and heat in it. * "Wahhaaj" combines both light and heat. 14. And have sent down from the rainy clouds abundant water. * Mujaahid, Qataadah, Muqaatil and al-Kalbi said this means the wind that squeezes and wrings the clouds, and this is reported by al-'awfi from Ibn 'Abbaas. * Az-Zuhree said, it is the wind that drives the clouds and interpreted it as "by the mu'siraat", and that is the wind which enables the rain to pour abundantly. * Abul-'Aaliyah, ar-Rabee' and ad-Dahhaak said, "almu'siraat" is the cloud and this is the report of alWaalabi from Ibn 'Abbaas. * Al-Hasan, Sa'eed ibn Jubayr, Zaid ibn Aslam and Muqaatil ibn Hayyaan said, "minal mu'siraat" means from the sky. * "maa'a thajjaaja" means downpour. * Mujaahid said it means torrential rain

* Ibn Zaid said it means plentiful. 15. That We may produce therewith corn and vegetation, This means by that water that is sent down. "habbaan" means what people eat and "wa nabaataan" means what grows on the earth of vegetation that the cattle eat. Thus both animals and mankind are given sustenance. 16. And gardens of thick growth. This means surrounded by trees, each one around the other. 17. Verily, the Day of Decision is a fixed time, This means the day when matters will be settled amongst creation when Allaah will mete out reward and punishment. 18. The Day when the Trumpet will be blown, and you shall come forth in crowds, This means group after group from every place for accounting. 19. And the heaven shall be opened, and it will become as gates. The people of Koofah read it as "futihat" while the others read it as "futtihat" meaning splitting apart due to the descent of the angels. It will become as gates, like as if there are doors. It is said it will waste away and disperse until it assumes within it doors and passageways. 20. And the mountains shall be moved away from their places and they will be as if they were a mirage. The mountains will shift from the face of the earth. They will be like scattered dust and delicate so that to the onlooker it appears like a mirage. 21. Truly, Hell is a place of ambush, This means a road and a corridor, and no one will have a way to Paradise until the Fire is cut off. It is said "kaanat mirsaada" means prepared for them, since in the language, something is said to be "irsad" when it is readied for one. It is also said "al-mirsaad" is like a place from which the watcher keeps a lookout for the enemy and lies in wait. Thus "inna jahannama kaanat mirsaada" means as an ambush for the disbelievers. Muqsim narrates from Ibn 'Abbaas that the bridge over Hell has seven barriers. The servant is asked at the

first barrier about the testimony there is none worthy of worship except Allaah. So when he presents it in its completeness he is permitted to move to the second barrier. So he is asked about the prayer. When he comes with it fully he is then permitted to proceed to the third. So he is asked about zakah. When he brings it fully he is allowed to go to the fourth. So he is asked about fasting. If he comes with all of it he is allowed to go to the fifth. So he is asked about pilgrimage. If he comes with it in completeness he is allowed to proceed to the sixth. So he is asked about 'Umrah. If he comes with it fully he is allowed to go to the seventh. Thus he is asked about injustices. If he escapes from that then that is well and good. Otherwise it is said, "Look. If he has extra worship then complete with it his actions." When he discharges he goes with it towards Paradise. 22. A dwelling place for the "Taaghoon", This refers to the disbelievers and hell will be a place to return to as a resort for them. 23. They will abide therein for ages. The unbelievers will stay in Hell for haqb after haqb. So what is this haqb? * Each haqb is eighty years where each of its years has twelve months and each month in turn has thirty days and each day in turn is the length of a thousand years. This is reported from 'Alee ibn Abi Taalib. * Mujaahid said the 'ahqaab is forty-three haqb. Each haqb is seventy autumns long and each autumn is of seven hundred years. Each such year is three hundred and sixty days and each of those days is a thousand years long. * Al-Hasan said, "Allaah has not set a period for the people of Hell-Fire but indeed He said "laabitheena feeha 'ahqaaba", so by Allaah he does not pass one haqb but enters into another and then another until eternity. Thus there is no count for 'ahqaab except eternity." * As-Suddi narrates from Murra who reports from 'Abdullaah that he said, "If the people of Hell-Fire knew that they would stay in the Fire for as many days as there are pebbles in the world they would have rejoiced. And if the people of Paradise knew that they would stay in Paradise for as many days as there are pebbles on the earth they would have grieved." * Muqaatil ibn Hayyaan said a single haqb is seventy thousand years and this verse has been cancelled by "falan nazeedukum illa 'adhaaban", meaning increasing

the number and prolonging to eternity. 24. Nothing cool shall they taste therein, nor any drink. * It is narrated from Ibn 'Abbaas that "bard" (coldness) refers to sleep. This is also understood from certain use of the 'Arabic language itself. * Al-Hasan and 'Ataa said "laa yaadhooqoona feeha bardan" means relaxation and enjoyment. * Muqaatil said they should taste nothing cool in it that benefits them against neither the heat nor any drink to benefit them against thirst. 25. Except boiling water, and dirty wound discharges. Al-ghassaaq is bitter frost or severe cold that burns due to its coldness. It is also said to be pus from the people of Hell-Fire. 26. An exact recompense. This means a reward in agreement with their actions. * Muqaatil said the punishment will be in line with the sin and no sin is greater than shirk (associating partners with Allaah) and no punishment is greater than the Fire. 27. For verily, they used not to look for a reckoning. This means that they did not fear that they will be taken to account and this means they did not believe in the resurrection and that they will be accountable. 28. But they belied Our Ayaat completely. This means that they denied that which the prophets came with. Al-Farra explained how this verse uses the pure 'Arabic style of the language of Yemen. 29. And all things We have recorded in a Book. This means all actions are recorded in the Preserved Tablet (Lawh-ul-Mahfooz) like His statement "wa kulla shayyin 'ahsainaahu fee imaamin mubeen". 30. So taste you; no increase shall We give you, except in Torment. This means it will be said to them to taste. 31. Verily, for the Muttaqoon, there will be a success. This means success and deliverance from the Fire. * Ad-Dahhaak said, this means they will be rendered honourable and pure. 32. Gardens and grape-yards,

This means the trees of Paradise and their fruits. 33. And young full-breasted (mature) maidens of equal age; This means exactly what it says. 34. And a full Cup. * According to Ibn 'Abbaas, al-Hasan, Qataadah and Ibn Zaid this means filled to capacity and brimming. * Sa'eed ibn Jubayr and Mujaahid said this means one cup after another successively. * According to 'Ikrimah it is crystal clear and pure. 35. No falsehood shall they hear therein, nor lying; This means they will not hear any invalid talk, denial and belying. They will not lie against one another. 36. A reward from your Lord, a sufficient Gift. This means they will be rewarded and recompensed abundantly. * Ibn Qutaibah talks about it terms of plenty and it is also said the reward is according to ones actions. 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. * After commenting on the different ways this verse is recited Muqaatil's report is given that no one from creation will be able to speak to the Lord except him whom He permits. * Al-Kalbi said, "They will not be able to intercede except with His permission." 38. The Day that "Ar-Rooh" (Gabriel or another Angel) and the angels will stand forth in rows, none shall speak except him whom the Most Beneficent (Allah) allows, and he will speak what is right. 39. That is without doubt the True Day, so, whosoever wills, let him take a Return to His Lord. This refers to the reality of existence, meaning the Day of Judgement (yawm-ul-Qiyaamah). It is up to us to return to the path through obedience i.e., whoever chooses should return to Allaah by obeying Him. 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!" This means warning about the punishment of the

Hereafter has been given.