Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah An-Naba

Delve into the profound meanings of Surah An-Naba, “The Great News,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words that form the surah’s powerful declaration about the Day of Judgment. By exploring the etymology, morphology, and Tafsir of essential terms like An-Nabaʾ al-ʿaẓīm (The Great News), Yawm al-Faṣl (the Day of Decision), and jazāʾan wifāqā (a fitting recompense), readers can gain a richer understanding of the surah’s core themes: the certainty of the Hereafter, the signs of God’s power in creation, and the ultimate contrasting destinies of the righteous and the transgressors.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah An-Naba and the Qur’an – showing where and how frequently the term appears in Surah An-Naba and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah An-Naba.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Abwābā (أَبْوَابًا) – Gates

Linguistic Root & Etymology

Abwāb is the plural of bāb (root: B-W-B (ب-و-ب)), which means a gate or a door.

The Arabic root is ب-و-ب.

• Morphology: `Abwāb` (أَبْوَاب) is the plural of `bāb` (بَاب).
• Extended Semantic Range: The root signifies an entrance, a chapter, or a category. `Abwāb` here describes the sky being rent into many openings or doorways.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root appears about 36 times in the Qur’an, often referring to the gates of Heaven or Hell.

This term is part of a vivid description of the Day of Judgment. The phrase `wa futiḥati-s-samā’u fa-kānat abwābā` (“and the heaven is opened and becomes as gates”) describes a cataclysmic event where the solid sky is torn open, creating pathways for the descent of angels and the execution of God’s command. It symbolizes the end of the worldly order and the removal of the barrier between the seen and unseen realms.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah An-Naba (78:19), the surah states, “And the heaven is opened and becomes gates.” The commentators explain this as a literal, cataclysmic event. The sky, which appears to us as a solid and seamless canopy, will be rent asunder and will have many “gates” or openings appear in it. This is understood as the pathways through which the angels will descend and the established cosmic order will be dismantled. It is a sign of the beginning of a new and awesome reality.

Thematic Context

This connects to the surah’s central theme of the momentous and world-altering nature of the Day of Judgment. The surah has sworn that this Day is a fixed appointment. This verse is a part of the vivid, cinematic depiction of the arrival of that day. The theme is one of a complete and total cosmic upheaval. The “opening of the gates” of the heaven is a powerful symbol of the barrier between the seen and the unseen worlds being removed.

Modern & Comparative Lens

The image of the “gates of heaven” opening is a powerful and universal archetype for a moment of divine revelation or judgment. The Qur’anic description is a particularly powerful and cosmic one. It is not a single gate, but a multiplicity of “gates,” suggesting a complete and total opening of the celestial realm. It is a literary and a theological device to convey the sheer, unimaginable scale of the final cosmic event.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe and the awesome power of God. The practical application is to live our lives with the awareness that the stable world we see is temporary. We should strive to be among those for whom the “gates” of Paradise will be opened on that Day, not among those who will witness the terrifying “gates” of the sky opening as a prelude to their doom.

2. ʿAdhāban qarībā (عَذَابًا قَرِيبًا) – A near punishment

Linguistic Root & Etymology

ʿAdhāb is punishment. Qarīb (root: Q-R-B (ق-ر-ب)) means near or soon.

The Arabic root for `qarīb` is ق-ر-ب.

• Morphology: `ʿAdhāban` (عَذَابًا) is a punishment. `Qarībā` (قَرِيبًا) is an adjective meaning near.
• Extended Semantic Range: The root signifies nearness, both in space and time. A relative is `qarīb`. To describe the punishment as `qarīb` emphasizes its imminence and certainty, collapsing the perceived distance between the present and the future Day of Judgment.
• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah. The root `Q-R-B` is very common, appearing nearly 100 times.

This is the surah’s final, chilling warning. After laying out the case for the Hereafter, it concludes, “Indeed, We have warned you of a `ʿadhāban qarībā`.” It frames the Day of Judgment not as a distant, abstract event, but as an impending reality. The term `qarīb` (“near”) is meant to shake the listener out of their complacency and instill a sense of urgency in preparing for the inevitable.

Classical Exegesis (Tafsir)

This is the final, solemn warning that concludes Surah An-Naba (78:40). “Indeed, We have warned you of a near punishment.” The commentators explain that the punishment of the Day of Judgment is described as “near” to create a sense of urgency and to shatter the complacency of the deniers. From the divine perspective of time, the Hereafter is not a distant, remote event; it is imminent. The surah ends with this powerful and direct warning, bringing the entire discourse to a very personal and urgent conclusion.

Thematic Context

This connects to the surah’s central theme of the certainty and the imminence of the Day of Judgment. The surah began by discussing the disbelievers’ questioning of the “Great News.” It now concludes by affirming that the consequence of denying this news is a “near punishment.” The theme is one of a complete and a final warning. After all the proofs and the descriptions, the surah leaves the listener with this one, final, and unforgettable statement of the nearness of the reckoning.

Modern & Comparative Lens

The concept of an “imminent end” is a key feature of eschatological thought. This Qur’anic phrase is a particularly powerful and direct expression of this. It is a call to a radical re-orientation of one’s life in light of the nearness of the end. It challenges a worldview based on long-term worldly planning and replaces it with one based on an urgent preparation for the Hereafter.

Practical Reflection & Application

This verse should be a powerful and a constant motivator for us. We should not live as if the Day of Judgment is a distant fairytale. We should live with the conviction that it is a “near” reality. The practical application is to be quick to repent, to be diligent in our good deeds, and to not procrastinate in our preparation for the meeting with our Lord. It is a call to a life of mindful and urgent purpose.

3. Aḥqābā (أَحْقَابًا) – Ages

Linguistic Root & Etymology

Aḥqāb is the plural of ḥuqb (root: Ḥ-Q-B (ح-ق-ب)), which refers to a very long, undefined period of time, an age, or an eon.

The Arabic root is ح-ق-ب.

• Morphology: `Aḥqāb` (أَحْقَاب) is the plural of `ḥuqb` (حُقْب).
• Extended Semantic Range: A `ḥuqb` is a vast period of time, traditionally said to be around eighty years, though its primary sense is an immeasurably long age. The plural `aḥqāb` implies multiple such eons.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root appears only twice in the Qur’an.

This term describes the duration of the stay of the transgressors in Hell. They will remain therein `aḥqābā` (“for ages”). The use of this word emphasizes the immense, almost incomprehensible length of their punishment. It serves to contrast the short, fleeting moments of sin in this world with the vast eons of consequence in the next.

Classical Exegesis (Tafsir)

In the description of the fate of the transgressors in Surah An-Naba (78:23), the surah states that they will be “remaining therein for ages.” The commentators have discussed the meaning of this. The majority have explained that while “ages” implies a very long time, it does not contradict the concept of the punishment being eternal for the disbelievers, as each “age” will be followed by another, without end. The word is used to convey a sense of a vast and an immeasurable duration of suffering. It is a time that is so long that it is measured in “eons.”

Thematic Context

This connects to the surah’s central theme of the severe and the prolonged nature of the punishment for the deniers. The surah is a warning, and this detail is a key part of that warning. The theme is to contrast the short and the fleeting nature of the sinful pleasures of this world with the immense and the long-lasting “ages” of punishment that will be their consequence. It is a powerful call to a correct sense of proportion.

Modern & Comparative Lens

The concept of “deep time” is a key feature of modern cosmology. The Qur’an’s use of a word like “aḥqāb” is a powerful and a poetic way of conveying a sense of a vast and an almost unimaginable timescale. It is a literary and a theological device to make the listener feel the sheer, overwhelming duration of the state of the damned.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to weigh our own actions on the scale of eternity. We should not be willing to trade a fleeting moment of unlawful pleasure for “ages” of regret and punishment. It is a call to a life of wise and forward-thinking choices, with our eyes fixed on the eternal, not on the temporary.

4. Aḥṣaynāhu kitābā (أَحْصَيْنَاهُ كِتَابًا) – We have enumerated it in a book

Linguistic Root & Etymology

Aḥṣaynāhu means “We have enumerated it” or “We have counted it precisely.” Kitābā means “in a book” or “as a writing.”

The root for `aḥṣaynāhu` is Ḥ-Ṣ-Y (ح-ص-ي) and for `kitābā` is K-T-B (ك-ت-ب).

• Morphology: `Aḥṣaynāhu` (أَحْصَيْنَاهُ) is a Form IV perfect tense verb. `Kitābā` (كِتَابًا) is the verbal noun “writing” used adverbially.
• Extended Semantic Range: The root `ḥaṣā` relates to `ḥaṣāh` (pebbles), as Arabs used pebbles to count. The verb `aḥṣā` thus means to count something with perfect precision, missing nothing.
• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah. The root `Ḥ-Ṣ-Y` appears 11 times.

This phrase is a powerful statement on divine justice and omniscience. After describing the fates of the wicked and righteous, God declares, `wa kulla shay’in aḥṣaynāhu kitābā` (“And everything We have recorded in writing”). This means that every single deed, without exception, has been precisely counted and recorded in a book. This perfect record (`kitāb`) is the basis for the perfectly fitting recompense.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:29), after describing the punishment of the transgressors, a definitive statement is made about the divine record. “And everything We have enumerated in a book.” The commentators explain that this is a statement of the perfect and the meticulous nature of the divine record-keeping. Every single deed, every single word, and every single thought of the human being has been precisely “enumerated” and recorded by the angels in their book of deeds. Nothing is missed, and nothing is forgotten. The final judgment will be based on this perfect and complete written record.

Thematic Context

This connects to the theme of the absolute and the perfect justice of the Day of Judgment. The surah has described the two final destinies. This verse is the guarantee of the fairness of that sorting. The theme is that the judgment is not an arbitrary or a general one. It is a detailed and a documented one. The “book” is the ultimate evidence, and the “enumeration” is the sign of its perfect precision. This is why the reward is a “fitting recompense” (jazāʾan wifāqā).

Modern & Comparative Lens

The concept of a “book of deeds” or a “book of life” is a central feature of the Abrahamic eschatologies. The Qur’an’s use of the verb “enumerated” (aḥṣā) is a particularly powerful and precise one. It suggests a quantitative and a meticulous accounting. In a modern age of “big data,” the idea of every action being recorded and “enumerated” in a great “book” is more relatable than ever.

Practical Reflection & Application

This verse is a profound and a sobering reminder. The practical application is to live our lives with the constant awareness that our “book” is being written. We should strive to fill the pages of this book with the deeds that we will be happy to see “enumerated” on that Day. It is a call to a life of mindful accountability, a life that is worthy of a good and a beautiful final record.

5. Alfāfā (أَلْفَافًا) – Luxuriant

Linguistic Root & Etymology

The root is L-F-F (ل-ف-ف), which means to wrap or to be dense. Alfāf is an intensive plural, describing gardens that are so dense and so luxuriant that their trees are “wrapped” around one another.

The Arabic root is ل-ف-ف.

• Morphology: `Alfāf` (أَلْفَاف) is a plural noun.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root appears 5 times.

The surah describes God bringing forth from the rain `jannātin alfāfā` (“luxuriant gardens”). This adjective paints a picture of extreme fertility and abundance. The gardens are not sparse but are so thick with foliage that the trees and plants are intertwined and “wrapped” together. This worldly sign of God’s immense creative and providing power is a proof of His ability to create the gardens of the Hereafter.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:16), this is the final description of the result of the blessed rain. “And gardens, luxuriant.” The commentators explain that this is a sign of the perfection of God’s creative power. The rain does not just produce a sparse vegetation, but it produces “gardens” that are “luxuriant” and rich with a dense and an overlapping foliage. It is an image of ultimate fertility and abundance. This sign of worldly abundance is presented as a proof of God’s ability to create the ultimate abundance of Paradise.

Thematic Context

This is the final of the four great signs of God’s providence that are presented in this section of the surah. It connects to the theme of creation as a proof of the resurrection. The theme is a powerful and a beautiful one: the One who has the power to bring forth these “luxuriant gardens” from the dead earth is surely the One who has the power to bring forth the dead from their graves. The beauty of the creation is the ultimate argument for the truth of the re-creation.

Modern & Comparative Lens

The image of a “luxuriant garden” is a universal archetype of paradise and of a perfect and a thriving existence. The Qur’an uses this familiar and deeply appealing image to describe the beauty of the well-watered parts of God’s creation on earth. It is a call to an ecological consciousness that is rooted in a sense of awe for the beauty and the “luxuriance” of the natural world.

Practical Reflection & Application

This verse is a call to see the “luxuriant gardens” of this world as a sign of our Lord. The practical application is to be grateful for the beauty and the abundance of the natural world. When we see a lush garden, we should be reminded of the creative power of our Lord and of the even greater and more “luxuriant” gardens that He has prepared for the righteous. This turns the appreciation of nature into a profound act of worship.

6. ʿAmma yatasāʾalūn (عَمَّ يَتَسَاءَلُونَ) – About what are they asking one another?

Linguistic Root & Etymology

ʿAmma is a contraction of “about what?” Yatasāʾalūn (root: S-ʾ-L (س-أ-ل)) is a reciprocal verb, “they are asking one another.”

The Arabic root for `yatasā’alūn` is س-أ-ل.

• Morphology: `ʿAmma` (عَمَّ) is a contraction of `ʿan mā`. `Yatasā’alūn` (يَتَسَاءَلُون) is a Form VI imperfect verb, which indicates a mutual or reciprocal action.
• Extended Semantic Range: The reciprocal verb form implies that this is not a one-time question, but a continuous and widespread state of mutual questioning, debate, and dispute among the people.
• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah and gives it its other common name. The root `S-ʾ-L` is very common, appearing over 120 times.

This is the opening question of the surah. It immediately establishes the central topic by referring to the ongoing, mutual questioning and dispute among the Meccans about the “Great News” (`an-naba’ al-ʿaẓīm`) of the resurrection. The question is rhetorical, designed to highlight the gravity of the subject they are disputing and to introduce the surah as the definitive answer.

Classical Exegesis (Tafsir)

This is the opening verse of the surah (78:1). The commentators explain that this is a powerful rhetorical question that immediately sets the stage for the entire discourse. God is asking, with a tone of rebuke and wonder, about the subject of the intense and the persistent “questioning” of the disbelievers of Mecca. The surah then immediately answers its own question: they are asking “about the Great News,” the news of the resurrection, which they were in a state of dispute and denial about.

Thematic Context

This is the foundational theme of the surah. The surah is a direct and a powerful answer to the “questioning” of the deniers. The theme is one of a direct confrontation with the core of their doubt. The surah does not avoid the issue; it begins by placing their “questioning” at the very center of the discourse, and then it proceeds to provide the definitive and the unanswerable response.

Modern & Comparative Lens

The question “What are they all talking about?” is a timeless and a universal one. The surah opens with this powerful and a very modern-sounding literary device. It is as if we are tuning into the middle of a great and a momentous debate. This creates a sense of immediacy and draws the listener directly into the heart of the great question that the surah is about to answer.

Practical Reflection & Application

This verse is a call to focus on the most important of all questions. The practical application is to ensure that our own “questioning” and our own conversations are about matters of ultimate significance. We should not waste our lives in the trivial and the fleeting. We should be people who are deeply engaged with the “Great News” that has come to us, and who are constantly seeking to deepen our own understanding and our own certainty about it.

7. ʿAṭāʾan ḥisābā (عَطَاءً حِسَابًا) – A gift, accounted

Linguistic Root & Etymology

ʿAṭāʾ is a gift. Ḥisāb (root: Ḥ-S-B (ح-س-ب)) means an accounting, but also that which is sufficient. The phrase can mean “a gift, according to an accounting” or “a gift that is sufficient.”

The Arabic root for `ʿaṭā’` is ʿ-Ṭ-W (ع-ط-و) and for `ḥisāb` is ح-س-ب.

• Morphology: `ʿAṭā’an` (عَطَاءً) is a gift. `Ḥisābā` (حِسَابًا) can mean “sufficient” or “in accordance with an account.”
• Extended Semantic Range: The phrase masterfully combines two ideas. It is an `ʿaṭā’` (a gift, implying pure grace), but it is also `ḥisābā` (accounted for), implying it is a just reward. It is also a gift that is `ḥisābā` in the sense of being perfectly sufficient and satisfying.
• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah. Both roots are common.

This phrase describes the nature of the reward for the righteous. It is a `ʿaṭā’` (gift) from God, signifying it is from His grace, not something they are entitled to. At the same time, it is `ḥisābā` (reckoned/sufficient), meaning it is a just reward that corresponds perfectly to their deeds and will be completely satisfying. This balances the concepts of divine grace and divine justice.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:36), after describing the rewards of Paradise, the surah states, “[As] a reward from your Lord, a gift, accounted.” The commentators have explained this in two beautiful and complementary ways. The first is that the reward is a “gift” from God, but it is a gift that is perfectly “accounted” and is in perfect accordance with the deeds of the believer. The second is that it is a “gift” that is completely “sufficient” (ḥisābā), a gift that will perfectly and completely satisfy the soul of its recipient. It combines the concepts of justice and of generous sufficiency.

Thematic Context

This connects to the surah’s central theme of the perfect and the just nature of the divine recompense. The surah has described the punishment of the deniers as a “fitting recompense.” This verse provides the positive counterpart. The reward of the believers is also a perfect and a fitting one. The theme is one of a profound and a comforting justice. The reward is not an arbitrary one; it is a “gift” that is both “accounted” and “sufficient,” a perfect reflection of both the justice and the generosity of God.

Modern & Comparative Lens

The concept of a reward that is both “just” and “gracious” is a key element of the theology of grace. This Qur’anic phrase is a particularly beautiful and concise expression of this. It is a “gift,” so it is not something that we have earned by our own merit alone. But it is also “accounted,” so it is not an arbitrary gift, but is a just recompense that is in perfect harmony with our own striving.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of hope and a deep trust in the justice and the generosity of our Lord. The practical application is to strive our best in doing good, with the full and certain confidence that our deeds are being “accounted” for, and that the “gift” we will receive will be a perfect and a “sufficient” one that will be the source of our eternal contentment.

8. Awtādā (أَوْتَادًا) – As pegs

Linguistic Root & Etymology

Awtād is the plural of watad (root: W-T-D (و-ت-د)), which means a peg or a stake, like a tent-peg.

The Arabic root is و-ت-د.

• Morphology: `Awtād` (أَوْتَاد) is the plural of `watad` (وَتَد).
• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root appears 4 times, with Pharaoh also described as `Dhū-l-Awtād` (“Lord of the Stakes”).

The surah asks the rhetorical question, “And [have We not made] the mountains as `awtād`?” This powerful simile describes the geological function of mountains. Just as tent pegs (`awtād`) are driven into the ground to provide stability, God has made the mountains as pegs to stabilize the Earth’s crust. This is presented as a clear sign of purposeful and benevolent design.

Classical Exegesis (Tafsir)

In the list of the signs of God’s creative power in Surah An-Naba (78:7), the surah asks, “And [have We not made] the mountains as pegs?” The commentators explain that this is a powerful and a scientifically accurate simile for the function of the mountains. Just as a tent-peg is driven into the ground to hold the tent firm and to keep it from shaking, the mountains have been placed on the earth to act as “pegs” that give stability to the earth’s crust and prevent it from shaking violently.

Thematic Context

This is part of the surah’s argument from design, demonstrating the wisdom and the power of God. The mountains are not just a random geological feature but have a specific and a beneficial purpose in the divine plan. This sign of a carefully prepared and stable earth is presented as a proof of the Creator’s benevolent care for His creatures, which should inspire gratitude and worship, and prove His ability to resurrect.

Modern & Comparative Lens

The geological theory of isostasy posits that the visible parts of mountains have deep “roots” that extend into the mantle, providing stability to the earth’s crust. The Qur’an’s description of mountains as “pegs” that stabilize the earth is remarkably consistent with this modern scientific understanding. This has been highlighted by many modern commentators as a sign of the Qur’an’s miraculous scientific insight.

Practical Reflection & Application

This verse encourages us to look at the mountains with a sense of awe and a contemplative eye. We should see them not just as beautiful landscapes, but as a sign of the divine power that has made our planet a stable and a secure home. This reflection should lead to a deeper appreciation for the intricate design of our world and a stronger faith in the wisdom of its Designer.

9. Azwājā (أَزْوَاجًا) – In pairs

Linguistic Root & Etymology

The root is Z-W-J (ز-و-ج). Azwāj is the plural of zawj, which can mean a pair, a mate, or a kind.

The Arabic root is ز-و-ج.

• Morphology: `Azwāj` (أَزْوَاج) is the plural of `zawj` (زَوْج).
• Extended Semantic Range: `Zawj` refers to one part of a pair. It can mean spouse, partner, or a type/kind that complements another.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root is common, appearing about 81 times in the Qur’an.

The surah reminds humanity, `wa khalaqnākum azwājā` (“And We created you in pairs”). This refers to the creation of humanity as male and female. This fundamental pairing is presented as a sign of divine wisdom, being the basis for procreation, companionship, love, and the foundation of society. It is another of the intimate, personal signs of God’s benevolent design.

Classical Exegesis (Tafsir)

In the list of the signs of God in Surah An-Naba (78:8), the surah says, “And We created you in pairs.” The commentators explain that this refers to the creation of humanity as male and female. This “pairing” is a profound sign of God’s wisdom and His mercy. It is the means of the continuation of the human species, and it is the foundation of the family, the institution of marriage, and the source of love, compassion, and tranquility in human life.

Thematic Context

This connects to the surah’s theme of the benevolent and purposeful design in the creation. The surah is a call to reflect on the signs that are closest to us. Our own creation “in pairs” is one of the most intimate and the most undeniable of all these signs. The theme is that our very nature as social and relational beings is not an accident, but is a part of the divine design, a gift for which we should be grateful.

Modern & Comparative Lens

The concept of humanity being created as “male and female” is a foundational principle in the Abrahamic traditions. The Qur’an’s statement is a simple but a profound one. It is an affirmation of the complementary nature of the two sexes and the institution of marriage as the God-given framework for this pairing. It is a timeless statement on the foundational nature of the family unit.

Practical Reflection & Application

This verse is a call to be grateful for the gift of our own “paired” nature and for the blessing of marriage. The practical application is to honor this divine design by seeking to fulfill our need for companionship within the beautiful and sacred bounds of marriage. It is a call to see our spouses not just as partners, but as a profound sign of our Creator’s wisdom and His mercy.

10. Faṣl (Yawm al-) (يَوْمُ الْفَصْلِ) – The Day of Decision

Linguistic Root & Etymology

Yawm is “Day.” Al-Faṣl (root: F-Ṣ-L (ف-ص-ل)) means separation, distinction, or decisive judgment.

The Arabic root is ف-ص-ل.

• Morphology: `Al-Faṣl` (الْفَصْل) is a verbal noun (masdar).
• Extended Semantic Range: The root `faṣala` means to separate, distinguish, or decide between things. `Yawm al-Faṣl` is thus the Day when the righteous will be definitively separated from the wicked, and the truth will be separated from falsehood.
• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah. The term is a significant name for the Last Day, appearing 6 times in the Qur’an.

The surah declares, `inna yawma-l-faṣli kāna mīqātā` (“Indeed, the Day of Decision is an appointed time”). This name for the Last Day emphasizes its function. It is the day when all disputes will be resolved, all parties will be separated, and a final, decisive judgment will be rendered. It is the end of ambiguity and the beginning of absolute clarity.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:17), the surah makes a definitive and a powerful declaration. “Indeed, the Day of Decision is an appointed time.” The commentators explain that this is a central name for the Day of Judgment. It is so named because it is the Day when a final and a decisive “judgment” will be passed on all of creation. It is also the Day when the righteous will be “separated” from the wicked, and the truth will be “separated” from falsehood. It is the day of the ultimate and the final sorting of all things.

Thematic Context

The “Day of Decision” is the central theme of the entire surah. The surah is a sustained and a powerful argument for the certainty and the gravity of this Day. The surah has begun by mentioning the “Great News” that the people are disputing, and this verse gives that news its formal and its solemn name. The theme is one of absolute and final clarity. All the ambiguities of the worldly life will be resolved by the decisive and the final “decision” of God.

Modern & Comparative Lens

The idea of a final “sorting” or a “great divide” is a powerful eschatological archetype. The name “Day of Decision” gives this event a legal and a judicial character. It is not a chaotic end, but an orderly process where a final, binding judgment is made, and the two parties are separated based on their deeds and their beliefs.

Practical Reflection & Application

The certainty of the “Day of Decision” should motivate us to make the right “decisions” in our own lives today. We should strive to “separate” ourselves from evil and to align ourselves with the party of the righteous. The practical application is to live a life of discernment, consciously choosing the path of truth and goodness, so that on the Day of Final Decision, we will be separated into the group destined for success.

11. Ḥadāʾiqa wa aʿnābā (حَدَائِقَ وَأَعْنَابًا) – Gardens and grapevines

Linguistic Root & Etymology

Ḥadāʾiq is the plural of a walled garden. Aʿnāb is the plural of grapevines.

The root for `ḥadā’iq` is Ḥ-D-Q (ح-د-ق) and for `aʿnāb` is ʿ-N-B (ع-ن-ب).

• Morphology: Both are plural nouns. `Ḥadā’iq` is the plural of `ḥadīqah`. `Aʿnāb` is the plural of `ʿinab`.
• Extended Semantic Range: `Ḥadīqah` refers to a lush, enclosed garden, suggesting privacy and beauty. `Aʿnāb` (grapes/grapevines) were a symbol of luxury and abundance for the Arabs.

This phrase begins the description of the reward for the pious (`muttaqīn`). Their place of success (`mafāz`) consists of `ḥadā’iqa wa aʿnābā`. This paints a picture of ultimate worldly bliss perfected in the Hereafter: beautiful, private gardens filled with luxurious fruit.

Classical Exegesis (Tafsir)

In the description of the reward for the God-conscious in Surah An-Naba (78:32), this is the first of the blessings mentioned. The commentators explain that “gardens and grapevines” are a quintessential image of paradise and of a blissful and a prosperous existence. The grape was one of the most cherished of all fruits for the Arabs, and the image of lush gardens and vineyards is a powerful and an appealing one. It is the beginning of a detailed and a sensory description of the joys of Paradise.

Thematic Context

This connects to the surah’s central theme of the two contrasting destinies. The surah has just described the terrible and barren state of Hell, with its boiling water and its foul discharge. This verse begins the beautiful and direct counterpart. The theme is that the reward of Paradise is a real, a physical, and a beautiful one. The “gardens and grapevines” are a symbol of the life, the beauty, and the sweet nourishment that await the righteous.

Modern & Comparative Lens

The image of a “garden” is the universal archetype of paradise. The specific mention of “grapevines” is a powerful symbol of abundance and celebration in many cultures. The Qur’an uses this familiar and deeply appealing imagery to make the abstract concept of the Hereafter tangible and desirable for the listener. It is a vision of a perfect and a fruitful existence.

Practical Reflection & Application

This verse should fill our hearts with a deep yearning for the “gardens and grapevines” of Paradise. The practical application is to plant the “seeds” for these gardens in this life through our righteous deeds. We should strive to be people of piety, with the joyful and the certain hope that our efforts in this dry and often difficult world will be rewarded with an eternal life in the lush and the beautiful gardens of our Lord.

12. Ḥamīman wa ghassāqā (حَمِيمًا وَغَسَّاقًا) – Scalding water and foul purulence

Linguistic Root & Etymology

Ḥamīm is boiling, scalding water. Ghassāq is a dark, cold, and foul-smelling fluid, often described as the pus and the discharge from the wounds of the people of Hell.

The root for `ḥamīm` is Ḥ-M-M (ح-م-م) and for `ghassāq` is GH-S-Q (غ-س-ق).

• Morphology: Both are nouns describing fluids.
• Extended Semantic Range: `Ḥamīm` relates to intense heat. `Ghassāq` relates to the darkness (`ghasaq`) of night and has a sense of being intensely cold and foul.

This is the only “drink” the inhabitants of Hell will taste. The phrase presents a horrific choice between two opposite but equally tormenting extremes: `ḥamīm` (scalding water) and `ghassāq` (a freezing, foul discharge). It is an image of torment where even the act of quenching thirst brings only more pain.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:24-25), this is the description of the only “drink” that will be available for the transgressors in Hell. “They will not taste therein any coolness or any [drink], except scalding water and foul purulence.” The commentators explain that this is a description of a torment that is a perfect and a terrible inversion of a worldly mercy. In this world, a drink is a source of relief and pleasure. In Hell, the only “drink” is a choice between two opposite and equally terrible torments: a water that is so hot that it burns, and a fluid that is so cold and so foul that it is a torment in itself. It is a state of absolute and inescapable misery.

Thematic Context

This connects to the surah’s central theme of the severe and the very real nature of the punishment. The surah is a warning, and these specific, visceral, and disgusting details are designed to make that warning more tangible and more terrifying. The theme is one of a perfect and a fitting recompense. The one who spent their life indulging in the forbidden pleasures of this world will be made to “taste” the foulest of all possible substances in the next.

Modern & Comparative Lens

The use of such graphic and repulsive imagery is a powerful rhetorical device. It is designed to create a visceral and a lasting sense of aversion in the listener. It is a literary and a theological device to convey the absolute and multi-sensory horror of the state of the damned. It is a state where even the most basic of all human needs—the need to drink—is met with a source of pure torment.

Practical Reflection & Application

This verse is a profound and a sobering warning. It should motivate us to be grateful for the pure and the wholesome drinks that God has given us in this life. The practical application is to be mindful of what we consume, both physically and spiritually. We should nourish ourselves with what is lawful and pure, so that we may be granted the pure and the delicious drinks of Paradise, not the “scalding water and the foul purulence” of Hell.

13. Ḥisābā (حِسَابًا) – An accounting

Linguistic Root & Etymology

The root is Ḥ-S-B (ح-س-ب), which means to reckon, to compute, or to account. Ḥisāb is an accounting or a reckoning.

The Arabic root is ح-س-ب.

• Morphology: `Ḥisāb` (حِسَاب) is a verbal noun (masdar).
• Extended Semantic Range: The root means to count, reckon, or think. `Ḥisāb` is the final reckoning or accounting on the Day of Judgment (`Yawm al-Ḥisāb`).
• Occurrences in Surah An-Naba and the Qur’an: The word appears twice in this surah. The root is very common, appearing over 100 times.

The surah states that the transgressors `kānū lā yarjūna ḥisābā` (“were not expecting an accounting”). This is the root of their heedlessness. Their denial of a final `ḥisāb` allowed them to live a life of transgression without fear of consequence. The surah powerfully refutes this by asserting that everything has been recorded for a precise `ḥisāb`.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:27), this is given as one of the key reasons for the damnation of the transgressors. “Indeed, they were not expecting an accounting.” The commentators explain that this is a diagnosis of the root of their heedlessness. They lived their lives in a state of sin and transgression because they did not truly believe that a day of “accounting” would ever come. Their denial of the final reckoning is what gave them the false sense of freedom to do as they pleased, without any fear of the consequences. This is a central aspect of their disbelief.

Thematic Context

This connects to the surah’s central theme of the certainty of the Day of Judgment. The surah is a sustained argument to prove the reality of this “accounting.” The theme is that the belief or the denial of the final “accounting” is the ultimate and most consequential choice a human being can make. It is the choice that determines the entire trajectory of one’s life. The surah is a merciful warning to be among those who “expect” this accounting, and to prepare for it.

Modern & Comparative Lens

The concept of a final “accounting” is a powerful metaphor for ultimate moral and legal responsibility. In modern governance and corporate ethics, the principles of auditing and accountability are crucial. The Qur’an applies this principle at a cosmic level. The belief in a “yawm al-ḥisāb” provides a transcendent basis for ethical behavior, ensuring accountability even when no human authority is watching.

Practical Reflection & Application

This verse is a profound and a powerful reminder. The practical application is to be the opposite of the deniers. We should live our lives with a constant and a certain “expectation of the accounting.” We should practice “accounting” with ourselves regularly (muḥāsabah), reviewing our deeds at the end of each day. By holding ourselves accountable now, we can hope for an easy “accounting” on the Day when all deeds will be reckoned.

14. Jazāʾan wifāqā (جَزَاءً وِفَاقًا) – A fitting recompense

Linguistic Root & Etymology

Jazāʾ is a recompense. Wifāq (root: W-F-Q (و-ف-ق)) means that which is suitable, fitting, or in perfect correspondence.

The root for `jazā’` is J-Z-Y (ج-ز-ي) and for `wifāq` is و-ف-ق.

• Morphology: `Jazā’an` (جَزَاءً) is a recompense. `Wifāqā` (وِفَاقًا) is a verbal noun used as an adjective.
• Extended Semantic Range: The root `W-F-Q` signifies harmony, agreement, and suitability (`tawfīq` is divine success/facilitation). A `jazā’un wifāq` is a punishment that perfectly “agrees with” or corresponds to the crime.
• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah. The root `W-F-Q` appears 19 times.

This phrase is a declaration of divine justice. The horrific punishment described for the transgressors is not an act of arbitrary cruelty. It is `jazā’an wifāqā`—a recompense that is perfectly fitting and proportionate to their crimes of transgression and denial. The justice is absolute.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:26), after describing the terrible punishment of the transgressors, the surah states, “A fitting recompense.” The commentators explain that this is a declaration of the perfect and the absolute justice of God. The terrible punishment that has been described is not an arbitrary or a tyrannical act. It is a “fitting” and a perfectly corresponding recompense for the lifetime of arrogant denial and transgression that the people had chosen for themselves. The punishment is a perfect match for the crime.

Thematic Context

This connects to the surah’s central theme of the perfect justice of the Day of Judgment. The surah is a warning, but it is also a testament to the absolute justice of God. The theme is that the final outcomes of the Hereafter are not random or chaotic. They are the result of a precise and a “fitting” recompense. This is true for both the punishment of the wicked and, as the surah will later state, for the reward of the righteous.

Modern & Comparative Lens

The concept of a “fitting” or a “proportional” punishment is a cornerstone of all modern theories of justice. This verse is a powerful and an ancient theological statement of this very principle. It is a rejection of any concept of a God who is arbitrary or unjust. The God of the Qur’an is a God whose recompense is always in perfect and “fitting” correspondence with the deeds that have been performed.

Practical Reflection & Application

This verse is a profound reminder of the absolute justice of our Lord. It should inspire in us both a healthy fear and a profound sense of security. We should fear the “fitting recompense” for our sins, which should motivate us to repent. We should also have a profound security in the knowledge that the “fitting recompense” for our good deeds will also be a perfect and a generous one. It is a call to a life of accountability, with a full trust in the perfect justice of the ultimate Judge.

15. Jibāla (الْجِبَالَ) – The mountains

Linguistic Root & Etymology

Al-Jibāl is the plural of jabal, a mountain.

The root is J-B-L (ج-ب-ل).

• Morphology: `Al-Jibāl` (الْجِبَال) is the plural of `jabal` (جَبَل).
• Occurrences in Surah An-Naba and the Qur’an: The word appears twice in this surah. The root appears 39 times.

The mountains are presented first as a sign of God’s power in this life (`awtādā`, as pegs, 78:7) and then as a sign of His power over the Hereafter, when they `suyyirat` (“are set in motion,” 78:20), their very stability shattered.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:7), the mountains are presented as one of the great signs of God’s creative power. The surah asks, “Have We not made the earth a resting place, and the mountains as pegs?” The commentators explain that the mountains are not just random geological features; they have a profound and a purposeful function. They are like “pegs” (awtād) that have been driven into the earth to give it stability and to prevent it from shaking. This is a sign of a wise and a benevolent designer.

Thematic Context

This connects to the surah’s central theme of using the signs of the creation as a proof for the power of the Creator and the reality of the Hereafter. The surah presents a beautiful and an orderly world as a refutation of the chaotic worldview of the deniers. The mountains, as the great stabilizers of the earth, are a key part of this argument. The One who can create and design with such power and purpose is surely the One who can bring about the Day of Judgment.

Modern & Comparative Lens

The scientific understanding of the geological role of mountains, with their deep “roots” that provide isostatic stability to the earth’s crust, is remarkably consistent with the Qur’an’s description of them as “pegs.” This has been a source of wonder for many modern commentators. The verse is a powerful call to a geological consciousness that is rooted in a theological awareness.

Practical Reflection & Application

This verse encourages us to look at the mountains with a sense of awe and a contemplative eye. We should see them not just as beautiful landscapes, but as a sign of the divine power that has made our planet a stable and a secure home. This reflection should lead to a deeper appreciation for the intricate design of our world and a stronger faith in the wisdom of its Designer.

16. Kaʾsan dihāqā (كَأْسًا دِهَاقًا) – A cup, full to the brim

Linguistic Root & Etymology

Kaʾs is a cup. Dihāq (root: D-H-Q (د-ه-ق)) is an intensive form meaning that which is full, overflowing, or filled to the brim.

The Arabic root is د-ه-ق.

• Morphology: `Ka’san` (كَأْسًا) is a cup. `Dihāqā` (دِهَاقًا) is an adjective.
• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah. The root `D-H-Q` is a *hapax legomenon*, appearing only here.

This is a description of the drink of Paradise. The cups (`ka’s`) of the believers will be `dihāq`—not just full, but overflowing, a symbol of endless, abundant generosity.

Classical Exegesis (Tafsir)

In the description of the blessings of Paradise in Surah An-Naba (78:34), this is one of the rewards for the God-conscious. “And a cup, full to the brim.” The commentators explain that this is a symbol of the abundance and the continuous and overflowing nature of the pleasures of Paradise. The “cup” of the believers will never be empty; it will be perpetually “full to the brim” with the pure and delicious drinks of the Garden. It is an image of ultimate and unending generosity.

Thematic Context

This connects to the surah’s theme of the contrast between the fates of the two parties. The surah has described the drink of the people of Hell as a foul and a tormenting mixture of “boiling water and purulence.” This verse provides the direct and beautiful counterpart. The theme is that the reward of the righteous is a state of pure, unadulterated, and overflowing pleasure, a perfect and a generous recompense for their piety in this life.

Modern & Comparative Lens

The image of an “overflowing cup” is a universal symbol of abundance, blessing, and good fortune, famously used in the Psalms (“my cup runneth over”). The Qur’an uses this powerful and familiar image to convey the sheer and overflowing generosity of the reward that awaits the righteous. It is a promise of a bliss that is not just sufficient, but is abundant and overflowing.

Practical Reflection & Application

This verse is a source of hope and a beautiful motivation for us. It encourages us to strive for the deeds that will make us worthy of drinking from this “cup that is full to the brim.” The practical application is to be generous in our own giving in this life, so that we may be the recipients of the ultimate generosity in the next. It is a call to a life of open-handedness, with the hope of an “overflowing” reward.

17. Kadhdhabū bi-āyātinā kidhdhābā (وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا) – And they denied Our signs with [utter] denial

Linguistic Root & Etymology

Kadhdhabū is an intensive verb, “they denied.” Bi-āyātinā is “Our signs.” Kidhdhābā is the verbal noun, used for emphasis, meaning “with a great/utter denial.”

The root is K-DH-B (ك-ذ-ب).

• Morphology: The phrase uses the Form II verb `kadhdhaba` and then repeats the verbal noun `kidhdhābā` as an object, a powerful grammatical tool for emphasis.

This describes the crime of the transgressors. Their denial was not a simple or passing doubt. It was a persistent, vehement, and all-encompassing rejection (`kidhdhābā`) of all of God’s signs (`āyāt`).

Classical Exegesis (Tafsir)

In Surah An-Naba (78:28), this is the second of the two great sins that are given as the cause for the transgressors’ damnation. “Indeed, they were not expecting an accounting, and they denied Our signs with utter denial.” The commentators explain that this is a description of their active and their comprehensive rejection of the truth. Their denial was not a simple or a passive doubt. It was an “utter,” a stubborn, and an all-encompassing denial of all the signs of God, whether the signs in the creation or the signs in the revealed book. This active and total denial is the root of their ruin.

Thematic Context

This connects to the surah’s central theme of the clear and undeniable nature of the divine signs. The surah has laid out a powerful and a beautiful case for the truth, based on the clear signs in the universe. This verse shows that the crime of the disbelievers is a direct and an “utter” denial of this clear evidence. The theme is one of a profound and a tragic blindness. The signs are clear, but their denial is total.

Modern & Comparative Lens

The concept of “denial” is a key defense mechanism in modern psychology. The Qur’anic phrase “kadhdhabū… kidhdhābā” is a powerful and an emphatic description of this. It is not just a disagreement; it is a total and an absolute rejection of a reality that one finds too threatening to accept. It is a timeless and a universal description of the state of the closed and the defiant mind.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be absolutely certain that we are not among the “deniers.” The practical application is to be among the opposite: the “affirmers of the truth” (al-muṣaddiqīn). We should strive to be people who, when they are presented with a clear sign from their Lord, respond with humble acceptance, not with an “utter denial.” It is a call to a life of affirmation, not of negation.

18. Kawāʿiba atrābā (وَكَوَاعِبَ أَتْرَابًا) – And full-breasted companions of equal age

Linguistic Root & Etymology

Kawāʿib is the plural of a word describing a young woman whose breasts are full and youthful. Atrābā means those of equal age or peers.

The root for `kawāʿib` is K-ʿ-B (ك-ع-ب) and for `atrāb` is T-R-B (ت-ر-ب).

• Morphology: `Kawāʿib` (كَوَاعِب) is the plural of `kāʿib`. `Atrāb` (أَتْرَاب) is the plural of `tirb`.

This is one of the descriptions of the rewards of Paradise. It describes the companions as `kawāʿib` (in the prime of their youth and beauty) and `atrāb` (of a perfectly matching age), symbolizing perfect harmony and bliss.

Classical Exegesis (Tafsir)

In the description of the rewards of Paradise in Surah An-Naba (78:33), this is one of the blessings mentioned. The commentators explain that this is a description of the youth, the beauty, and the compatibility of the companions of Paradise. They are “full-breasted,” a sign of their being in the prime of their youth and vitality. They are of “equal age” with their spouses, which is a sign of their perfect harmony and their shared life-stage. It is a depiction of a perfect and a blissful marital companionship.

Thematic Context

This connects to the surah’s theme of the perfected and the purified nature of the joys of Paradise. The surah is contrasting the fleeting and the flawed pleasures of this world with the eternal and the perfect pleasures of the next. The promise of these ideal companions is a powerful and an appealing part of this. The theme is that the deep human longing for a loving and a perfectly compatible partner will be fulfilled in the most beautiful of ways in the Hereafter.

Modern & Comparative Lens

The description of the physical beauty of the companions of Paradise is a feature of the Qur’an’s eschatology. It is important to understand this imagery within its cultural and its symbolic context. It is designed to convey a state of ultimate bliss and fulfillment in terms that would be deeply resonant. The core message is the promise of a perfected, a beautiful, and a loving companionship in a state of eternal happiness.

Practical Reflection & Application

The promise of such pure and beautiful companionship in the Hereafter should motivate us to strive for purity in our own relationships in this life. The practical application is to cultivate the virtues of modesty, faithfulness, and loving-kindness in our own character, so that we may be worthy of the pure and the perfect companionship that is promised in the next.

19. Al-Layla libāsā (اللَّيْلَ لِبَاسًا) – The night as a covering

Linguistic Root & Etymology

Al-Layl is the night. Libās (root: L-B-S (ل-ب-س)) is a garment or a covering.

The Arabic root is ل-ب-س.

• Morphology: `Libās` (لِبَاس) is a noun for a garment.
• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah. The root appears 24 times.

This beautiful simile describes the night as a `libās`—a garment that covers and conceals. Just as a garment provides covering and comfort, the darkness of night covers the world, providing a time of privacy, rest, and tranquility.

Classical Exegesis (Tafsir)

In the list of the signs of God’s benevolent design in Surah An-Naba (78:10), this beautiful metaphor is used. “And We made the night as a covering.” The commentators explain that the darkness of the night acts like a “garment” or a “covering.” It covers the world, bringing an end to the activities of the day. It provides a covering of privacy and a peaceful environment that is conducive to the rest and the tranquility that is described in the previous verse (“and We made your sleep for rest”). It is a sign of a perfectly designed daily cycle.

Thematic Context

This connects to the surah’s theme of the purposeful and the merciful design in the creation. The surah is a call to reflect on the signs that are closest to us. The daily cycle of day and night is one of the most fundamental of all these signs. The theme is that the night is not just an absence of light; it is a divinely-created “covering,” a blessing that has a profound and a beneficial purpose. This sign of perfect design is a proof of the wise designer.

Modern & Comparative Lens

The metaphor of the night as a “cloak” or a “covering” is a universal and a poetic one. The Qur’anic verse gives this familiar image a specific, theological meaning. The night is a divine gift, a “garment” that God has provided for our rest and our peace. This encourages a positive and a grateful relationship with the night, seeing it not as a time of fear, but as a time of merciful “covering.”

Practical Reflection & Application

This verse is a call to appreciate the blessing of the night. The practical application is to use the night for its intended purposes. We should use its “covering” to find rest and tranquility for our bodies and our minds. We should also use its quiet and its privacy to engage in the intimate worship of our Lord, as the early believers were commanded to do. It is a call to see the night as a profound mercy and a special opportunity.

20. Lābidhīna (لَابِثِينَ) – Remaining

Linguistic Root & Etymology

The root is L-B-TH (ل-ب-ث), which means to remain or to abide in a place. Lābidhīn are those who are remaining or abiding.

The Arabic root is ل-ب-ث.

• Morphology: `Lābidhīna` (لَابِثِين) is the plural active participle.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root appears 16 times.

The transgressors will be `lābidhīna fīhā aḥqābā` (“remaining therein for ages”). This emphasizes the long, continuous nature of their stay in Hell. It is not a brief visit but a state of permanent residence.

Classical Exegesis (Tafsir)

In the description of the fate of the transgressors in Surah An-Naba (78:23), the surah states that they will be “remaining therein for ages.” The commentators explain that their stay in the Hellfire is not a temporary or a short one. They will “remain” there for a vast and a seemingly endless period of time. This is a powerful and a terrifying statement of the prolonged nature of their punishment. It is a state of permanent and unending residence in the abode of misery.

Thematic Context

This connects to the surah’s central theme of the severe and the prolonged nature of the punishment for the deniers. The surah is a warning, and this detail is a key part of that warning. The theme is to contrast the short and the fleeting nature of the sinful pleasures of this world with the immense and the long-lasting “ages” of punishment that will be their consequence. It is a powerful call to a correct sense of proportion.

Modern & Comparative Lens

The concept of an eternal or a near-eternal punishment is a difficult and a challenging one in theology. This verse is a powerful Qur’anic statement of the prolonged nature of this state. It is a literary and a theological device to convey the sheer, unimaginable duration of the state of the damned. It is a state of being trapped, of “remaining” forever in a state of regret.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to weigh our own actions on the scale of eternity. We should not be willing to trade a fleeting moment of unlawful pleasure for “ages” of regret and punishment. It is a call to a life of wise and forward-thinking choices, with our eyes fixed on the eternal abode where we hope to “remain” in bliss, not in misery.

21. Laghwan (لَغْوًا) – Ill speech

Linguistic Root & Etymology

The root is L-GH-W (ل-غ-و). Laghw is vain, idle, or nonsensical talk.

The Arabic root is ل-غ-و.

• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root appears 11 times.

One of the blessings of Paradise is that its inhabitants `lā yasmaʿūna fīhā laghwan` (“will not hear therein any ill speech”). This signifies a state of perfect social and verbal peace, free from the negativity of worldly talk.

Classical Exegesis (Tafsir)

In the description of the environment of Paradise in Surah An-Naba (78:35), the surah states, “They will not hear therein ill speech or any falsehood.” The commentators explain that this is a key aspect of the perfect peace of Paradise. It is an abode that has been completely purified of all the verbal and social diseases of the worldly life. The conversations of its inhabitants will be completely free from the gossip, slander, lying, and idle chatter that are a source of so much pain and conflict in this world. The only speech they will hear is speech that is good and truthful.

Thematic Context

This connects to the surah’s central theme of the purified and perfected nature of the reward in the Hereafter. The surah provides a detailed picture of a perfect society. A key feature of this perfect society is a perfect form of communication. This is a powerful contrast to the worldly life, where the tongue is a source of so many sins and so much hurt. The theme is that Paradise is a place of ultimate social and verbal harmony.

Modern & Comparative Lens

The concept of a “perfect speech” environment is a powerful social ideal. In a modern world that is saturated with “toxic” online discourse, gossip, and media negativity, the idea of an abode where one hears nothing but speech that is good and peaceful is a profound and appealing vision. It is a description of a society that has been purified of all forms of verbal violence.

Practical Reflection & Application

This verse should inspire us to strive to create a small reflection of this pure speech environment in our own lives and communities. The practical application is to consciously purify our own speech from “laghw.” We should avoid participating in gossip and idle talk, and we should strive to make our conversations a source of peace, goodness, and beneficial knowledge. This is a way of practicing for the perfect conversations of Paradise.

22. Maʿāshā (مَعَاشًا) – Livelihood

Linguistic Root & Etymology

The root is ʿ-Y-SH (ع-ي-ش), which means to live. Maʿāsh is the means of livelihood or the time for seeking it.

The Arabic root is ع-ي-ش.

• Morphology: `Maʿāsh` (مَعَاش) is a noun of time/place.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root appears 12 times.

`Wa jaʿalnā-n-nahāra maʿāshā` (“And We made the day for livelihood”). This points to the divine wisdom in the cycle of day and night. The day is designated as the time for `maʿāsh`—seeking the sustenance needed to live.

Classical Exegesis (Tafsir)

In the list of the signs of God’s benevolent design in Surah An-Naba (78:11), the surah states, “And We made the day for livelihood.” The commentators explain that this is a sign of God’s perfect wisdom. He has made the daylight the time for us to be active and to seek our “livelihood.” The light of the sun allows for work, for trade, and for all the activities that are necessary to sustain our lives. This is a perfect and a complementary design to the night, which has been made for rest.

Thematic Context

This connects to the surah’s theme of the purposeful and the merciful design in the creation. The surah is a call to reflect on the signs that are closest to us. The daily cycle of day and night is one of the most fundamental of all these signs. The theme is that the day is not just a random period of light; it is a divinely-created blessing that has a profound and a beneficial purpose. This sign of perfect design is a proof of the wise designer.

Modern & Comparative Lens

The concept of the “dignity of work” is a central one in many ethical systems. This verse is a powerful Qur’anic expression of this. It elevates the act of seeking a “livelihood” to a high and a noble station. It is not a base or a worldly act that is in opposition to the spiritual life; it is a noble and a necessary part of the divine design for human existence.

Practical Reflection & Application

This verse encourages us to see our work as a part of the divine plan. The practical application is to go to our work every day with the noble intention that we are fulfilling the purpose for which God has created the day. We should seek our “livelihood” with diligence and with integrity, and we should be grateful for the blessing of the daylight that allows us to do so. This transforms our work from being a mere worldly chore into a profound act of worship.

23. Mā qaddamat yadāh (مَا قَدَّمَتْ يَدَاهُ) – What his hands have sent forth

Linguistic Root & Etymology

Mā qaddamat is “what it has sent forth.” Yadāh is the dual of “hand,” “his two hands.” The phrase is an idiom for one’s deeds.

The root for `qaddamat` is Q-D-M (ق-د-م) and for `yadāh` is Y-D-Y (ي-د-ي).

• Morphology: `Qaddamat` (قَدَّمَتْ) is a perfect tense verb. `Yadāh` (يَدَاه) is a dual noun.

This is what the human will see on the Day of Judgment. `Yanẓuru-l-mar’u mā qaddamat yadāh`—”a man will see what his two hands have sent forth.” It signifies the presentation of one’s complete record of deeds.

Classical Exegesis (Tafsir)

In the final verse of Surah An-Naba (78:40), this is the reality that will be confronted on the Day of Judgment. “…The Day when a man will see what his hands have sent forth.” The commentators explain that on that Day, every person will be shown a perfect and a complete record of all the deeds that their “hands have sent forth” in this life. The good and the bad, the big and the small—nothing will be hidden. It is this direct and undeniable confrontation with the reality of one’s own life’s work that will be the basis for the joy of the believer and the despair of the disbeliever.

Thematic Context

This connects to the surah’s central theme of the absolute and inescapable reality of the final accounting. The surah has warned of this Day, and this verse is the final, personal, and poignant image of it. The theme is one of ultimate personal responsibility. We are the authors of our own destiny. What we “see” on that Day will be nothing more and nothing less than the very deeds that “our own hands have sent forth.”

Modern & Comparative Lens

The concept of “what his hands have sent forth” is a powerful metaphor for the idea that our actions have a lasting and a consequential reality. It is a rejection of the idea that our deeds simply vanish after they are performed. In modern terms, it is as if our entire lives are being recorded, and on that Day, we will be forced to “watch the tape.” It is a profound statement on the moral law of cause and effect.

Practical Reflection & Application

This verse is a direct and a powerful motivation for us to do good in this life. The practical application is to live every day with the awareness that we are “sending forth” deeds that we will one day have to “see.” We should strive to send forth the deeds of kindness, of worship, and of justice, so that on that Day, the sight of “what our hands have sent forth” will be a source of joy and relief, not a source of terror and regret.

24. Maʾābā (مَآبًا) – A place of return

Linguistic Root & Etymology

The root is ʾ-W-B (أ-و-ب), which means to return. A maʾāb is a place of return or a final destination.

The Arabic root is أ-و-ب.

• Morphology: `Ma’āb` (مَآب) is a noun of place.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root appears 17 times.

Hell is described as `li-ṭ-ṭāghīna ma’ābā` (“for the transgressors, a place of return”). It is their final and inevitable destination, the home to which their path of transgression leads.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:22), Hell is described as “For the transgressors, a place of return.” The commentators explain that this is a statement of the final and the inevitable destination for those who have chosen the path of transgression (ṭughyān). In this world, they may have had many temporary “places of return”—their homes, their palaces. In the Hereafter, their one and only “place of return” will be the fire of Hell. It is their final and their permanent abode.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies in the Hereafter. The surah presents a stark and a clear choice. This verse describes the “destination” of the transgressors. The theme is one of a perfect and a fitting recompense. The one who spent their life “returning” to their own desires and their own arrogance will find that their final “place of return” is one that is perfectly suited to their own inner state.

Modern & Comparative Lens

The concept of a final “destination” for the soul is a central tenet of most religions. The Qur’anic term maʾāb emphasizes the idea of a journey’s end. It frames our life as a purposeful journey towards a known destination. This teleological view of life—that it has an ultimate purpose and end-point—stands in contrast to existentialist or nihilistic views that may see life as a journey without a final destination.

Practical Reflection & Application

This verse is a powerful reminder to be mindful of our own final “place of return.” The practical application is to live our lives in a way that our final “maʾāb” will be the gardens of Paradise, not the fire of Hell. We should make the desire to “return” to a beautiful destination the primary motivation for our choices on the journey of this life.

25. Mafāzā (مَفَازًا) – A place of success

Linguistic Root & Etymology

The root is F-W-Z (ف-و-ز), meaning to be successful or to attain salvation. A mafāz is a place of success or a place of victory.

The Arabic root is ف-و-ز.

• Morphology: `Mafāz` (مَفَاز) is a noun of place.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root appears 29 times.

`Inna li-l-muttaqīna mafāzā` (“Indeed, for the God-conscious is a place of success”). `Mafāz` is a comprehensive term for Paradise. It is a place of `fawz`—success, salvation, and victory—where one has succeeded in escaping the Fire and attaining the pleasure of God.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:31), this is the summary description of the reward for the God-conscious. “Indeed, for the righteous is a place of success.” The commentators explain that this is the comprehensive and the beautiful description of Paradise. It is the ultimate “place of success,” the place where the believers will have successfully escaped the Fire and will have triumphantly attained the pleasure of their Lord. The surah then proceeds to detail what this “place of success” consists of: gardens, companions, and overflowing cups.

Thematic Context

This connects to the surah’s central theme of the two contrasting destinies. The surah has described the terrible abode of the transgressors. This verse begins the detailed and the beautiful counterpart. The theme is that the reward for a life of piety (taqwā) is the ultimate “success.” The surah is a call to strive for this “place of success,” not the place of failure.

Modern & Comparative Lens

The concept of a “place of success” is a universal human aspiration. The Qur’an gives this aspiration an eternal and a spiritual dimension. It redefines success not in terms of worldly achievement, but in terms of this ultimate, eschatological victory. It is a powerful and a motivating vision of the final goal of a righteous life.

Practical Reflection & Application

This verse should be our ultimate life’s mission statement. Our goal in life should be to achieve the “mafāz.” The practical application is to align our daily goals and our long-term ambitions with this ultimate objective. We should regularly ask ourselves if our pursuits are bringing us closer to this great success or distracting us from it. This keeps our life’s compass pointed in the right direction.

26. Mihādā (مِهَادًا) – A resting place

Linguistic Root & Etymology

The root is M-H-D (م-ه-د), which means to make smooth, level, or comfortable. A mihād is a bed or a smooth, prepared resting place.

The Arabic root is م-ه-د.

• Morphology: `Mihād` (مِهَاد) is a noun.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root appears 7 times.

`Alam najʿali-l-arḍa mihādā` (“Have We not made the earth a resting place?”). This simile describes the earth as a `mihād`—a cradle or a prepared bed—made smooth and comfortable for humanity to live on.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:6), this is the first of the great signs of God’s creative power. “Have We not made the earth a resting place (mihādā)?” The commentators explain that this is a sign of God’s perfect design and mercy. The earth is not a chaotic, hostile environment; it has been made like a smooth and a comfortable “cradle” or “bed” for humanity, perfectly suited for life. Its level plains, its manageable terrain, and its stability are all part of this divine preparation.

Thematic Context

This is part of the surah’s argument from design, demonstrating the wisdom and the power of God. It is an appeal to the human experience of the earth as a habitable and an accommodating home. The theme is that this comfortable environment is not an accident. The fact that the earth is a “mihād” is a clear sign of a benevolent Creator who has prepared it specifically for His creatures. This should inspire gratitude and worship.

Modern & Comparative Lens

The scientific concept of the “habitable zone” or the “Goldilocks principle” affirms that the Earth’s conditions are exquisitely fine-tuned to support life. This scientific reality is a powerful modern commentary on the Qur’anic concept of the earth as a “mihād.” The verse encourages an ecological consciousness, an appreciation for the delicate and perfectly balanced systems that make our planet a comfortable “cradle” for life.

Practical Reflection & Application

This verse should inspire in us a deep sense of gratitude for our planet. We should not take the stability and the comfort of the earth for granted. The practical application is to live as grateful inhabitants of this “cradle.” This means practicing environmental stewardship, avoiding corruption and waste, and preserving the beauty and the balance of the home that God has so graciously prepared for us.

27. Mīqātā (مِيقَاتًا) – An appointed time

Linguistic Root & Etymology

The root is W-Q-T (و-ق-ت), which means time. A mīqāt is a specific, appointed time or place.

The Arabic root is و-ق-ت.

• Morphology: `Mīqāt` (مِيقَات) is a noun of time/place.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root appears 11 times.

`Inna yawma-l-faṣli kāna mīqātā` (“Indeed, the Day of Decision is an appointed time”). This declares that the Day of Judgment is not a random event but a `mīqāt`—a fixed, precise appointment in God’s plan.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:17), a definitive and a powerful declaration is made. “Indeed, the Day of Decision is an appointed time.” The commentators explain that this is a statement of the absolute certainty and the precision of the Day of Judgment. It is not a random or a haphazard event. It is a fixed and a solemn “appointment” that has been set by God in His eternal knowledge. The entire universe is on a trajectory towards this one, single, unavoidable “appointed time.”

Thematic Context

This connects to the surah’s central theme of the absolute certainty of the Hereafter. The surah is a sustained argument against those who deny it. This verse is one of the most powerful and direct statements of its certainty. The theme is that the end of the world is not a matter of “if,” but of “when,” and that “when” has already been perfectly and unchangeably appointed by the Lord of the worlds.

Modern & Comparative Lens

The concept of a “fixed appointment” is a powerful one. It gives the Day of Judgment a sense of formality and inevitability. It is a rejection of a worldview based on random chance. It posits a universe that is moving towards a known and a predetermined conclusion. This is a central element of the teleological worldview of the Abrahamic faiths.

Practical Reflection & Application

This verse is a call to live our lives with an awareness of our own final “appointment.” We have an appointment with the Day of Judgment, and we have an even more personal appointment with the angel of death. The practical application is to live a life of preparedness. Just as we would prepare for an important worldly appointment, we should be in a constant state of preparation for the most important and the most certain of all our appointments.

28. Mirṣādā (مِرْصَادًا) – A place of ambush

Linguistic Root & Etymology

The root is R-Ṣ-D (ر-ص-د), which means to watch or to lie in wait. A mirṣād is a place of observation or a place where one lies in wait to ambush another.

The Arabic root is ر-ص-د.

• Morphology: `Mirṣād` (مِرْصَاد) is a noun of place/instrument.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root appears 9 times.

`Inna jahannama kānat mirṣādā` (“Indeed, Hell has been a place of ambush”). This personifies Hell as an active hunter or a trap lying in wait (`mirṣād`) for the transgressors.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:21), this is the first description of the nature of Hell. “Indeed, Hell has been a place of ambush.” The commentators explain that this is a powerful and a terrifying image. Hell is not a passive place; it is actively “lying in wait” for its designated inhabitants, the transgressors. It is like a hunter’s trap that is waiting to spring upon its prey. The image conveys a sense of the inevitability and the inescapable nature of the punishment. The transgressors are walking directly into a perfectly laid “ambush.”

Thematic Context

This connects to the surah’s central theme of the reality and the terror of the punishment. The surah does not just speak of a generic “fire”; it gives it these powerful and active attributes. The theme is one of a perfect and an inescapable divine justice. The “ambush” of Hell is the final and the certain consequence for a life spent in heedless rebellion.

Modern & Comparative Lens

The image of an “ambush” is a powerful and a universal one of a sudden, an unexpected, and an inescapable doom. The Qur’an uses this powerful military and hunting metaphor to describe the nature of Hell. It is a literary and a theological device that is designed to create a sense of an imminent and a perfectly planned danger, to awaken the listener from their false sense of security.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live our lives in a state of vigilance and to not be heedless of the “ambush” that has been set for the transgressors. We should strive to be on the straight path of the believers, which is a path of safety, and to avoid the crooked paths of sin, which lead directly into this terrible and waiting “ambush.”

29. Al-Muʿṣirāt (الْمُعْصِرَاتِ) – The rain-clouds

Linguistic Root & Etymology

The root is ʿ-Ṣ-R (ع-ص-ر), which means to press or to squeeze. Al-Muʿṣirāt are the clouds that are “squeezed” by the wind to release their rain, like a cloth being squeezed to release its water.

The Arabic root is ع-ص-ر.

• Morphology: `Al-Muʿṣirāt` (الْمُعْصِرَات) is a plural feminine active participle.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root appears 4 times, and Surah 103 is named Al-‘Asr (Time, which is “squeezed” of events).

`Wa anzalnā mina-l-muʿṣirāti…` (“And We sent down from the squeezed clouds…”). This is a scientifically evocative description of rain clouds, which release their water under atmospheric pressure.

Classical Exegesis (Tafsir)

In the list of the signs of God’s power in Surah An-Naba (78:14), the surah states, “And We have sent down from the rain-clouds, pouring water.” The commentators explain that this is a sign of God’s perfect and wise design. He has created the clouds and the winds that “press” them to release their life-giving water upon the earth. The very process of the formation of rain is a magnificent sign of a benevolent and a powerful creator.

Thematic Context

This is a key part of the surah’s argument for the resurrection from the signs of nature. The surah is a call to reflect on the world around us. The theme is that the One who has the power to “squeeze” the clouds and to bring down the life-giving rain has the power to bring the dead back to life. The cycle of the rain is a small, recurring reflection of the great cycle of life, death, and resurrection.

Modern & Comparative Lens

The scientific understanding of the water cycle, with the processes of evaporation, condensation, and precipitation, is a beautiful and a detailed commentary on this verse. The Qur’an’s use of the powerful and a very physical metaphor of the clouds being “squeezed” is a remarkably accurate and a poetic description of the process of precipitation. It is a call to see the divine hand in the meteorological processes that sustain our planet.

Practical Reflection & Application

This verse encourages us to look at the clouds and the rain with a sense of wonder and gratitude. The practical application is that when we see the rain, we should be reminded of this verse. We should see the rain not as a random weather event, but as a direct mercy from our Lord, a sign of His power to give life, and a proof of His power to give life again in the Hereafter. This turns the simple experience of a rainy day into a profound act of remembrance.

30. Mukhtalifūn (مُّخْتَلِفُونَ) – In disagreement

Linguistic Root & Etymology

The root is KH-L-F (خ-ل-ف), meaning to differ. The participle mukhtalifūn are those who are in a state of disagreement or dispute.

The Arabic root is خ-ل-ف.

• Morphology: `Mukhtalifūn` (مُخْتَلِفُون) is a Form VIII plural active participle.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root is very common (over 120 times).

The surah describes the disbelievers as being `fīhi mukhtalifūn` (“about it in disagreement”). Their varying and contradictory opinions about the resurrection (outright denial, doubt, mockery) are a sign of the weakness and confusion of their position.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:3), after mentioning the “Great News,” the surah describes the state of the disbelievers: “That over which they are in disagreement.” The commentators explain that the disbelievers of Mecca were in a state of confused “disagreement” about the resurrection and about the Prophet. Some denied it completely, some were in doubt, some mocked it, and they had no single, coherent position. Their disagreement was a sign of the falsehood and the confusion of their position, which was based on conjecture, not on certain knowledge.

Thematic Context

This connects to the surah’s theme of certainty versus doubt. The surah presents the “Great News” as a single, certain, and an undeniable truth. This is contrasted with the state of the deniers, who are in a state of fragmented and contradictory “disagreement.” The theme is that the truth is one, while falsehood is many. The surah is a call to leave the state of confused “disagreement” and to enter into the state of unified certainty.

Modern & Comparative Lens

The observation that those who are upon falsehood are often internally “disunited” is a powerful one. This verse is a timeless insight into the sociology of ideology. A community that is based on the truth will have a fundamental unity of purpose. A community that is based on falsehood will often be characterized by internal contradictions and endless “disagreements,” because it lacks a firm and a unifying foundation.

Practical Reflection & Application

This verse encourages us to seek a faith that is based on the firm and the unifying ground of the divine revelation. The practical application is to base our own beliefs on the clear and the consistent message of the Qur’an and the Sunnah, and to avoid the “disagreements” and the sectarianism that can arise from following our own desires or the baseless conjectures of others. It is a call to the unity of the truth.

31. Al-Muttaqīn (لِلْمُتَّقِينَ) – For the God-conscious

Linguistic Root & Etymology

Al-Muttaqīn are those who have taqwā—a state of God-consciousness that leads them to protect themselves from God’s displeasure.

The root is W-Q-Y (و-ق-ي).

• Morphology: `Al-Muttaqīn` (لِلْمُتَّقِينَ) is the plural of the active participle of the Form VIII verb `ittaqā`.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root is a core concept (over 250 times).

The surah pivots from the punishment of the transgressors to the reward `li-l-muttaqīn` (“for the God-conscious”). They are the opposite of the transgressors; they are those who lived with `taqwā` (awareness and fear) of the Day of Judgment.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:31), after the terrifying description of the fate of the transgressors, the surah makes a beautiful and a hopeful turn. “Indeed, for the God-conscious (lil-muttaqīn) is a place of success.” The commentators explain that the “muttaqīn” are the heroes of the surah. They are the direct and the complete opposite of the “transgressors” (al-ṭāghīn). Their defining characteristic is that they took the prophetic warnings seriously and they lived a life of “protective awareness” of God. Their reward in the Hereafter—a place of ultimate success—is a direct and a fitting consequence of their state of spiritual “vigilance” in this life.

Thematic Context

The “muttaqīn” are the positive and the hopeful pole of the surah’s central dichotomy. The surah is a powerful and a repeated warning, and the “muttaqīn” are the ones who have heeded that warning. The theme is that the key to salvation from the punishment is to be among this blessed category of the “God-conscious.” The surah is a call to cultivate the quality of taqwā as the only true path to the gardens of bliss.

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The concept of “mindfulness” in modern psychology shares some similarities, though taqwā is specifically mindfulness of the divine presence and its moral implications.

Practical Reflection & Application

The ultimate goal of all Islamic practices is to cultivate taqwā. It is the key that unlocks the “place of success” of Paradise. The practical application is to strive to be conscious of God in all our daily affairs. Before we speak or act, we can pause and ask, “Is this action in line with my consciousness of God? Is it protecting me from His displeasure?” This consistent practice is what it means to be among the muttaqīn.

32. An-Nabaʾ al-ʿaẓīm (النَّبَإِ الْعَظِيمِ) – The Great News

Linguistic Root & Etymology

An-Nabaʾ is news of great significance and certainty. Al-ʿAẓīm means great or momentous.

The roots are N-B-ʾ (ن-ب-أ) for `naba’` and ʿ-Ẓ-M (ع-ظ-م) for `ʿaẓīm`.

• Morphology: This is an adjectival phrase. `An-Naba’` (النَّبَأ) is a noun for a piece of significant news. `Al-ʿAẓīm` (الْعَظِيم) is an adjective for “great.”

This is what the disbelievers are disputing. `An-Naba’ al-ʿAẓīm` refers to the news of the Resurrection and Day of Judgment. It is “great news” because of its immense consequences for all of humanity.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:2), after asking what the disbelievers are questioning each other about, the surah answers, “About the Great News.” The commentators are in unanimous agreement that this “Great News” is the news of the Day of Resurrection and the final judgment. It is “great” because it is the most momentous and the most consequential of all possible news for the future of humanity. It is the news upon which one’s entire eternal destiny depends. The disbelievers’ dispute and denial of this “Great News” is the central problem that the surah has come to address.

Thematic Context

The “Great News” is the central theme of the entire surah. The surah is, in its essence, a detailed and a powerful exposition of this one, single topic. The theme is to transform the listener’s perspective on this “news” from one of doubt and denial to one of absolute and unshakeable certainty. The surah uses proofs from creation, powerful eschatological imagery, and a final, solemn warning to establish the absolute and undeniable reality of this “Great News.”

Modern & Comparative Lens

The concept of a “gospel” or a “good news” is a central one in the Abrahamic traditions. The Qur’anic term “an-Nabaʾ al-ʿAẓīm” is a powerful one. For the believer, it is the “Great News” of a final justice and a beautiful reward. For the denier, it is the “Great News” of an impending and a terrible reckoning. It is the ultimate “news story” that gives meaning to the entire human drama.

Practical Reflection & Application

This verse is a call to take the message of the Hereafter with the utmost seriousness. The practical application is to make our own lives a sincere and a positive response to this “Great News.” We should not be among those who are in dispute about it, but among those who believe in it with certainty and who prepare for its arrival with a life of faith and righteous deeds. It is a call to live a life that is worthy of the “Great News” of Paradise.

33. Nawmakum subātā (نَوْمَكُمْ سُبَاتًا) – Your sleep for rest

Linguistic Root & Etymology

Nawmakum is “your sleep.” Subāt (root: S-B-T (س-ب-ت)) means a cutting off, a cessation, or a rest. The name for the Sabbath in Hebrew comes from this same Semitic root.

The Arabic root is س-ب-ت.

• Morphology: `Subāt` (سُبَات) is a noun.
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root appears 4 times.

`Wa jaʿalnā nawmakum subātā` (“And We made your sleep for rest”). This is another sign of divine mercy. Sleep is a `subāt`—a “cutting off” from consciousness and toil—that allows the body and mind to rejuvenate.

Classical Exegesis (Tafsir)

In the list of the signs of God’s benevolent design in Surah An-Naba (78:9), the surah states, “And We made your sleep for rest.” The commentators explain that this is a profound and an intimate mercy from God. Sleep is a “cutting off” from the sensory world and the toils of the day. It is a divinely-designed mechanism for the “rest” and the rejuvenation of our bodies and our minds. The very fact that we are able to fall into this state of unconsciousness and to awaken from it refreshed is a magnificent sign of a wise and a merciful creator.

Thematic Context

This connects to the surah’s theme of the purposeful and the merciful design in the creation. The surah is a call to reflect on the signs that are closest to us. Our own daily need for “sleep” and the perfect provision for it is one of the most intimate and the most undeniable of all these signs. The theme is that our very biology is a testament to the wisdom and the care of our Lord. This sign of perfect design is a proof of the wise designer.

Modern & Comparative Lens

The science of sleep is a major field of modern biology and psychology. The vital importance of sleep for physical health, mental health, and cognitive function is now well-established. The Qur’an’s description of sleep as a divinely-appointed “subāt” (rest/cutting off) is a remarkably accurate and profound one. It is a call to see this fundamental biological need not as an inconvenience, but as a great and a necessary mercy from God.

Practical Reflection & Application

This verse is a call to be grateful for the gift of sleep. The practical application is to approach sleep not as a dead time, but as a conscious act of accepting a divine mercy. We can go to sleep with a remembrance of God, with the intention of renewing our strength for His worship, and we can be grateful when we wake up for being given a new day of life. This transforms the mundane act of sleeping into a profound act of worship.

34. Qāla ṣawābā (قَالَ صَوَابًا) – He speaks what is right

Linguistic Root & Etymology

Qāla is “he speaks.” Ṣawāb (root: Ṣ-W-B (ص-و-ب)) means that which is right, correct, and hits the mark.

The Arabic root for `ṣawāb` is ص-و-ب.

• Morphology: `Ṣawāb` (صَوَاب) is a noun meaning “that which is correct.”
• Occurrences in Surah An-Naba and the Qur’an: The word appears once in this surah. The root appears 17 times.

On the Day of Judgment, no one will speak except one who has God’s permission and `qāla ṣawābā` (“speaks what is right”). This shows that the only speech that will have value on that Day is speech that is truthful and correct.

Classical Exegesis (Tafsir)

In the majestic description of the Day of Judgment in Surah An-Naba (78:38), the surah states, “The Day that the Spirit and the angels will stand in rows, they will not speak except for one whom the Most Merciful permits, and he speaks what is right.” The commentators explain that on that Day, no one will be able to intercede or to speak on their own accord. The only speech that will be permitted will be from the one who fulfills two conditions: he has the “permission” of God, and the content of his speech is completely “right” and truthful. This shows the absolute and the perfect order of the divine court.

Thematic Context

This connects to the surah’s theme of the absolute and the awe-inspiring sovereignty of God on the Day of Judgment. The surah has described the chaos and the disputes of this world. This verse is a picture of the perfect and the solemn order of the next. The theme is that on that Day, all the vain and the false speech of this world will come to an end. The only speech that will have any value is the speech that is both permitted by God and is itself perfectly “right.”

Modern & Comparative Lens

The concept of a final judgment where speech is strictly controlled is a powerful one. It is a vision of a court where there is no room for false testimony, for clever legal arguments, or for empty pleas. It is a court where the only currency is the “truth.” This is a profound and a timeless ideal of a perfect and an incorruptible justice.

Practical Reflection & Application

This verse is a powerful and a direct guide for our own speech in this world. We should strive to be among those whose speech is “ṣawāb“—right, correct, and truthful. The practical application is to be mindful of our own tongues. We should train ourselves to speak what is true and what is beneficial, and to be silent from what is false and harmful. By making our speech “right” in this world, we can hope to be among those who are given the “permission” to speak with honor in the next.

35. Rabb al-samāwāti wa-l-arḍ (رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ) – The Lord of the heavens and the earth

Linguistic Root & Etymology

Rabb is the Lord. Al-Samāwāt are the heavens. Wa-l-arḍ is “and the earth.”

The roots are R-B-B (ر-ب-ب), S-M-W (س-م-و), and ʾ-R-Ḍ (أ-ر-ض).

• Occurrences in Surah An-Naba and the Qur’an: The phrase appears once in this surah. It is a recurring title for God.

The reward of Paradise comes from `Rabb al-samāwāti wa-l-arḍ`—the Lord who created and sustains the entire cosmos. This title emphasizes His absolute power and authority to grant such a magnificent reward.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:37), after mentioning the magnificent rewards of Paradise, the surah describes the source of these rewards. “[From] the Lord of the heavens and the earth and whatever is between them, the Most Merciful…” The commentators explain that this is a statement of the absolute sovereignty and the universal Lordship of God. He is the one who has the power to grant these magnificent rewards because He is the “Lord” and the owner of the entire cosmos. His Lordship is not limited to one domain; it is universal. This is then immediately linked to His core attribute of mercy (Ar-Raḥmān).

Thematic Context

This connects to the surah’s theme of God as the all-powerful and the benevolent creator. The surah has presented the signs of His Lordship in the “heavens and the earth.” This verse is a direct and a summary statement of this. The theme is that the same Lord who created and who sustains the entire universe is the one who is the source of the reward in the Hereafter. The two realities are connected by the one Lord.

Modern & Comparative Lens

The title “Lord of the heavens and the earth” is a classic Qur’anic expression of universal monotheism. It is a rejection of all forms of dualism or of a limited, tribal deity. The God of the Qur’an is the single, universal Lord of the entire cosmos. In a scientific age that has revealed the true, mind-boggling vastness of the “heavens,” this title takes on an even more profound and awe-inspiring meaning.

Practical Reflection & Application

This verse should expand our conception of God and deepen our sense of His majesty. The practical application is to worship God with the awareness that we are worshipping the “Lord of the heavens and the earth.” This should fill our hearts with a sense of awe and should humble us. It is a call to a faith that is as vast and as universal as the Lordship that it is responding to.

36. Ar-Rūḥ (الرُّوحُ) – The Spirit

Linguistic Root & Etymology

The root is R-W-Ḥ (ر-و-ح), meaning spirit, breath, or inspiration.

The Arabic root is ر-و-ح.

• Occurrences in Surah An-Naba and the Qur’an: The word appears once here. The root appears about 57 times.

`Yawma yaqūmu-r-rūḥu wa-l-malā’ikatu ṣaffā` (“The Day that the Spirit and the angels will stand in rows”). `Ar-Rūḥ` is singled out from the angels, indicating his superior rank. The vast majority of commentators identify him as the Archangel Gabriel.

Classical Exegesis (Tafsir)

In the majestic scene of the Day of Judgment in Surah An-Naba (78:38), the surah states, “The Day that the Spirit and the angels will stand in rows…” The commentators have offered several interpretations for who “the Spirit” is. The most prominent and widely-held view is that it refers to the Archangel Gabriel (Jibrīl), who is singled out by name due to his immense honor and his high station as the leader of the angels. Other interpretations include that it refers to another, even greater angel, or to the souls of all of humanity. In all cases, it is a reference to a being of immense and singular importance who will stand in perfect submission on that Day.

Thematic Context

This connects to the theme of the absolute and the awesome sovereignty of God on the Day of Judgment. The surah is painting a picture of the ultimate, cosmic court. The theme is that on that Day, even the greatest and the most powerful of all created beings—”the Spirit” and all the other angels—will stand in silent, disciplined “rows,” unable to speak without the permission of their Lord. This is designed to create a sense of the ultimate and the overwhelming majesty of the Judge.

Modern & Comparative Lens

The concept of “the Spirit” is a central and a profound one in all the Abrahamic traditions. In Islam, it most often refers to the Angel Gabriel, the Spirit of revelation. This verse is a powerful depiction of his state on the Day of Judgment. The one who was the powerful and the majestic messenger of the “weighty word” is now a silent and a humble servant, standing in a “row” before the source of that word. It is a profound lesson in the ultimate hierarchy of being.

Practical Reflection & Application

This verse is a call to a deep and a profound sense of humility. If the great “Spirit” himself will be standing in a silent and a submissive row on that Day, then how much more should we, the small and the fallible human beings, be in a state of humility? The practical application is to cultivate a state of humble and reverential submission in our own worship, recognizing that we are standing before a King in whose presence even the greatest of all angels stands in silent awe.

37. Sa-yaʿlamūn (سَيَعْلَمُونَ) – They are going to know

Linguistic Root & Etymology

The root is ʿ-L-M (ع-ل-م), meaning to know. The future tense verb sa-yaʿlamūn means “they will know” or “they are going to know.”

The Arabic root is ع-ل-م.

• Morphology: `Sa-yaʿlamūn` (سَيَعْلَمُونَ) is an imperfect verb prefixed with `sa-` to indicate the near future.
• Occurrences in Surah An-Naba and the Qur’an: The phrase is repeated twice in this surah for emphasis. The root is extremely common (over 850 times).

This is the surah’s first warning to those who dispute the “Great News.” `Kallā sa-yaʿlamūn` (“Nay! They are going to know”). It is a promise that their current state of doubt will be replaced by a future state of certain, experiential knowledge on the Day of Judgment, but by then it will be too late.

Classical Exegesis (Tafsir)

In Surah An-Naba (78:4-5), after mentioning the disbelievers’ dispute about the “Great News,” this powerful and ominous threat is repeated twice for emphasis. “Nay, they are going to know! Then nay, they are going to know!” The commentators explain that this is a divine promise of a future, undeniable knowledge. In this world, they are in a state of doubt and denial. A day is coming—the Day of Judgment—when the reality of the “Great News” will be a direct and an experienced knowledge. On that Day, they *will* “know” with absolute certainty, but their knowledge will be a useless and a regretful one.

Thematic Context

This connects to the central theme of the surah: the certainty of the Hereafter. The surah is a sustained argument to move the listener from a state of doubt to a state of certainty. This repeated threat is a powerful rhetorical device. The theme is one of a final and an inescapable enlightenment. The surah is a merciful call to attain this knowledge now, through reflection and faith, before one is forced to attain it on the Day when it will be of no benefit.

Modern & Comparative Lens

The concept of a “rude awakening” or a final, undeniable confrontation with the truth is a powerful one. This verse is a concise and a terrifying expression of this. The repetition is a literary device that creates a sense of an impending and an inescapable doom. It is a powerful statement on the difference between a beneficial knowledge that leads to action and a useless knowledge that leads only to regret.

Practical Reflection & Application

This verse is a direct and an urgent warning. The practical application is to be among those who “know” now, in this life. We should not wait for the Hereafter to become a certainty. We should strive to attain a certain and an unwavering faith (yaqīn) in this world. We can do this by reflecting on the powerful proofs that this very surah provides. It is a call to a life of mindful and certain faith, so that we are not among those who will be told, with a terrible finality, “Now you will know.”