78 Surah Al Naba

1. 78. Surah An-Naba 4 types of people denying Resurrection Intercessions Original causes Calling the earth a cradle – temporary resting place The tryst of the Resurrection Continuous vigilance to be the Righteous We shall increase you in nothing but punishment They hear not therein vain words, nor lying Guidance is conditioned on struggling for Him Enjoyment in this worldly life are like a fleeting mirage A person’s deeds will take on a physical reality A candidate for divine vicegerency will say, 'I wish I were dust!” The News

2. Link to previous surah • Within the ayat of al-Mursalat are:{Did not We destroy the previous generations? Then We made the later generations follow them.} And: {Did We not create you from a liquid disdained?} And:{Have We not made the earth a receptacle?} • And in al-Naba’:{Have We not made the earth a resting place?} etc. In fact, this use of similar linguistics forms is also found in al-Duha and al-Sharh, with His statement: {Did He not find you an orphan and give you a refuge?} And: {Have We not opened your breast for you?}

3. Big Picture • The name "Naba" is derived from the first verse of the surah, which uses the word "naba" (meaning news, tidings, or announcement) to emphasize the importance of the subject matter discussed in the chapter, namely the Day of Judgment and its significance.

9. Background The majority of early to middle Meccan chapters centre on three key ideas: monotheism, Muhammad (sm)’s status as a prophet, the impending end of the world, and the afterlife. The general populace in Mecca disagreed with these concepts and frequently engaged in argument about them, both with the Prophet and among themselves, according to this chapter. While some were agreeing with the message, others were outright rejecting it. Even families were split apart. People were debating it as a result, but they would soon discover if Islam was a divine way of life based on its success or failure in the end.

10. Background on verses 1-5: Ibn 'Abbas (R) claims that throughout the early stages of revelation, the Meccans would organise discussion groups to argue over the value and significance of Muhammad's revelations. They occasionally engaged in contentious debates, especially with individuals who were predisposed to accept Muhammad's message. Other times, some pagan individuals would pretend to be interested in Muhammad's message in order to engage him in conversation. The first paragraph in this article refers to these instances. (Ma’ariful Qur’an)

11. They are asking about the matter of the Day of Judgement, and it is the great news 78:1 What is it about which they question each other?! 78:2 [Is it] about the tremendous tiding, 78:3 the one about which they differ? 78:4 No indeed! They will soon know! 78:5 Again, no indeed! They will soon know! Then Allah threatens those who deny the Day of Judgement by saying, (78:4, 5). Nay, they will come to know! Nay, again, they will come to know! This is a severe threat and a direct warning.

12. 78:1 What is it about which they question each other?! 78:2 [Is it] about the tremendous tiding, 78:3 the one about which they differ? 78:4 No indeed! They will soon know! 78:5 Again, no indeed! They will soon know! A tremendous day The Day of Resurrection has been described as tremendous in another verse: ‘Do they not know that they will be resurrected on a tremendous day...?’ (83: 4-5) And the tiding has been described as tremendous elsewhere, too: ‘Say, ‘It is a great tiding.” (38: 67) 4 types who deny Resurrection Those who deny the Resurrection in its true Qur’anic sense fall into a number of groups (a  100% rejection, slowly lesser values) a. Those who completely deny bodily resurrection, considering it is impossible: “Who shall revive the bones when they have decayed?’ Say, ‘He will revive them who produced them the first time...’ (36: 78-79) b. People who think it's a long shot. They didn't like it because they thought it was very unlikely: ‘Far-fetched, farfetched is what you are promised!’ (23: 36) c. Those who are in doubt concerning it. They rejected it since they were uncertain about it: ‘No, they are in doubt about it.’ (27: 66) d. Those who knew about its truth, but were stubbornly against it, just as they were stubbornly against believing in Allah's oneness, prophethood, and other parts of religion: ‘Rather they persist in defiance and aversion’ (67: 21)

13. Power of creation  Recreation; Wisdom of the Creator  Accounting {necessitates} Whoever sees Allah's signs in this creation has no reason to doubt His ability to make another, and whoever sees the Creator's wisdom in this temporary home has no reason to doubt His wisdom that requires an accounting and recompense in the eternal home! Will soon know.. The people who don't believe will "soon know," but only after they've missed their chance to do so. When the veils are lifted, they will see the truth. The words ‘they will soon know,’ which suggest something that will happen soon, show that even though we think the Resurrection is a long way off, it is actually very close. Whoever dies, his Resurrection has set in. And the Qur’an affirms this fact in another verse: ‘Indeed they see it to be far off, and We see it to be near.’ (70: 6-7)

14. cradle of a newborn baby; this cradle is a temporary resting place for him 78:6 Did We not make the earth a cradle? 78:7 and the mountains stakes? 78:8 and create you in pairs? 78:9 and make your sleep for rest? 78:10 and make the night a covering? 78:11 and make the day for livelihood? 78:12 and build above you the seven mighty heavens? 78:13 and make [the sun for] a radiant lamp? 78:14 and We send down water pouring from the wringing rain-clouds, 78:13 that with it We may bring forth grains and plants, 78:16 and luxuriant gardens? And the mountains as pegs, meaning, He made them as pegs for the earth to hold it in place, make it stable and firm He has put between you affection and mercy. (30:21) And We have built above you seven strong (literal meaning) (Night is) a tranquil residence. (Qatadah). Nighttime on the earth is like a garment of clothes Original Causes A believer sees everything as ultimately connected to the Cause of Causes. When he looks at God's creations, he remembers what his Lord said and thinks of the Maker: ‘Did We not make...?’ when he looks to the earth, he sees ‘a resting place’; and when he looks at the mountains, he sees ‘stakes’. The focus of a perceptive individual is not on the act itself, nor on its immediate causes, but rather on its root cause.

15. Calling the earth a cradle - ‘Did we not make the earth a cradle?’— reminds us of the cradle of a newborn baby; this cradle is a temporary resting place for him, since he will soon move from it in this life for something more large and comfy, such as a vast palace! As a result, when compared to the Hereafter, the world and everything on it are like a small cradle in comparison to that enormous mansion. The gap between the two is even larger, for anyone who is familiar with this earth is like a newborn babe who is barely acquainted with his tiny cradle, let alone a huge castle! Allah, who formed the mountains and staked them, will one day lower these mountains to shifting sand dunes / carded wool / scattered dust / a level plane, as mentioned in the Qur'an. This, in turn, implies that all of the world's magnificent and majestic manifestations will one day be reduced to nothingness and extinction, leaving just the countenance of your Lord, the Master of Majesty and Nobility. This can be compared to what Allah says concerning the previous Nations destroyed: ‘So We turned them into folktales’ (34: 19)

16. 5 examples: Existence disposed to a specific purpose As the words of this sura mention, Allah, the All-Powerful and All-Wise, has made everything in this world for a specific purpose. Sleep is required for relaxation and rest: 'and make your sleep for rest’. It is vital to be awake during the day in order to pursue one's livelihood: 'and make the day for livelihood.’ Being in pairs is required for mankind to reproduce and multiply: 'and create you in pairs.’ The gravitational attraction of the firmament's planets and stars is required for the earth to be a suitable home for the human race: 'and build above you the seven mighty heavens.’ Rain is also required for the earth to produce harvests and lovely vegetation: 'that with it We may bring out grains and plants.’ we know that Allah intends another goal beyond this universe, or else this worldly existence would end with death, namely, He desires to bring His servants to the perfection for which they were created.

17. The bringing forth of plants and vegetation is followed by the sending down of water, but He utilises the lam of causation (translated as: 'that...way may...') to express this idea, as in his words: ‘that with it We may bring forth grains and plants.’ A wise servant, similarly, must never act haphazardly, as he directs all of his efforts in this world towards his eternal bliss, as alluded to by the verse: ‘Say, 'Indeed my prayer and my worship, my life and my death are for the sake of Allah, the Lord of all the worlds.’ rain Believers work in this world Get harvest in Hereafter accordingly similar plants ‘al-mu’sirat’ means the clouds, and Allah describe them as ‘mu’sirat’ or squeezed objects, as if He squeezes the rain from them, as one migh squeeze water from a wet cloth.

18. The term ahqab, or ages, is thought by some commentators (as mentioned by Ibn Kathir) to equal anywhere from forty to eighty years in Arabic parlance. The Prophet said, “Those who will be put in Hellfire to be punished for their sins will not be able to come out until they’ve passed a few ages there. One age is a little over eighty years, and each year has three hundred and sixty days according to your estimation.” (Ma’ariful Qur’an) Generally, those who had at least a small amount of faith will be released from Hell and entered in Heaven after they’ve paid the penalty for their sins. Some inmates, however, will never get out, and the Qur’an used other terminology to describe their stay and its permanence. See 4:169. 2521 78:17 Indeed the Day of Separation is a fixed time, 78:18 the day the Trumpet will be blown, and you will come in groups, 78:19 and the sky will be opened and become gates, 78:20 and the mountains will be set moving and become a mirage. 78:21 Indeed hell is an ambush, 78:22 a resort for the rebels, 78:23 to reside therein for ages, 78:24 tasting in it neither any coolness nor drink, 78:23 except boiling water and pus 78:26 - a fitting requital. 78:27 Indeed they did not expect any reckoning, 78:28 and they denied Our signs mendaciously, 78:29 and We have figured everything in a Book. 78:30 So taste! We shall increase you in nothing but punishment! And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds. (27:88) meaning, it is waiting in preparation. Al Hasan said "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life). Abdullah bin Amr said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, (So taste you. No increase shall We give you, except in torment.)‘’ Then he said, "They will continue increasing in torment forever."

19. There is no doubt, but no one knows about the day and time except Allah the Pure. As Allah the Pure has said in another verse: 'And I do not grant respite except for a specified period.' When that specified time comes, everyone will see the terrible state of the Day of Judgment. Some signs of that specified time are mentioned in the following verses: (1) When the trumpet is blown. (2) When people will come in groups. (3) When the gates of the sky will be opened. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا 'And when the mountains are moved, they will become like a mirage of shimmering sand.' That is, the mountains will turn into a mirage. Allah the Pure has said in another verse: وَتَكُونُ الْجِبَالُ كَلْعِهْنِ الْمَنْفُوشِ 'And the mountains will be like carded wool.' Essentially, the Day of Judgment will be established on that day. All these are signs of the Day of Judgment. And on that day, the punishment of the disbelievers and polytheists will be very severe and harsh. Therefore, it is said in the following verse: إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا لِلطَّعِينَ مَابًا 'Indeed, Hell is lying in wait. And it will be the abode of the disobedient.' They will abide therein forever and suffer punishment.

20. Severing Social Bonds Calling the Day of Judgement, ‘the Day of Separation’ (yawmalfasl) alludes to the severing of social bonds. ‘Your relatives and your children will not avail you on the Day of Resurrection: He will separate you from one another.’ (60: 3) And this motivates us to turn ourselves voluntarily towards our Master, before we are forced to turn towards Him with the rest of mankind. Of course, what we have said here does not contradict having relations with other people that attain the pleasure of our Creator. ‘Be wary of Allah, in whose Name you adjure one another, and the relatives.’ (4:1) Ref topic: The day when a man will flee his brother.. - Abasa(80) AL-Fasl or the Distinguisher: It is the day that Allah will judge all that the people quarreled over and all in which they differed. Allah will separate the people of truth from the people of falsehood, the people of faith from those of disbelieve, the people of justice from those of transgression, the people of paradise and those of Hellfire. An appointed meeting of the Resurrection ‘Kana miqata’: a time that is set precisely. ‘We do not delay it except for a limited term’ (Hud). Everything that is limited has an end. A person who has endured injustice yet believes in the Resurrection will not seek vengeance because he knows there will be a reckoning. The fact that victims of injustice are powerless will not empower their oppressors, for they, too, know that their actions will be weighed on the scales of justice and all conflicts will be settled. These are all blessings that come from recognising that the Day of Resurrection is a tryst. The tryst of the Resurrection was promised from pre-eternity, on the day Allah created the heavens and the earth. This is why Allah uses the past tense ‘...was the tryst.’

21. وَإِنْ مِنْكُمْ إِلَّا وَارِدُهَا (And there is none of you except will come to it [the bridge over Hell].) For everyone, angels of punishment and mercy will be lying in wait on the bridge over Hell (Pul Sirat). The angels of punishment will be responsible for the disbelievers, to throw them into Hell and give them severe and harsh punishment. And the angels of mercy will be vigilant for the believers, to protect them from the punishment of Hell. Bayhaqi has narrated from Hazrat Anas (RA) that the beloved Prophet, peace and blessings of Allah be upon him, said: "The Pul Sirat will be sharper and finer than a sword, and the angels will protect the believing men and women. Jibril (AS) will hold my waist, and I will keep saying, 'O Allah! Protect, O Allah! Protect.' And many men and women will stumble and fall." Ibn Mubarak, Bayhaqi, and Ibn Abi Dunya have narrated from Hazrat Ubaid ibn Umair that the Prophet, peace and blessings of Allah be upon him, said, "The bridge over Hell is sharper than a sword.“ ✓ Bayhaqi has quoted Hazrat Abdullah ibn Abbas (RA) as saying that the bridge over Hell will have seven stopping points for people. First, they will be asked about their testimony to "La ilahaillallah" (There is no god but Allah). If they have testified to it, they will reach the second point and be asked about prayer. If they have performed prayer correctly, they will be stopped at the third point and asked about Zakat. If they have paid Zakat correctly, they will cross the fourth point and be asked about fasting. If they have fasted correctly, they will go to the fifth point and be asked about Hajj. If their Hajj was correct, they will reach the sixth point and be asked about Umrah. If their Umrah was also correct, they will reach the seventh point and be asked about the rights of the servants. If they pass through this point as well, then it is very good. Otherwise, they will be told, "See if there is any voluntary (nafl) deed with them." If there is a voluntary deed, then the obligatory (fard) deeds will be filled and he will be free from all matters. Then he will be taken towards Paradise.

22. لَابِثِينَ فِيهَا أَحْقَابًا 'They will remain therein for ages.' In this verse, it is declared that Hell will be the abode of the wicked. They will remain in Hell for ages. The word "ahqaba" in the discussed verse is the plural of "huqub." And one day of the Hereafter is equal to a thousand years of this world. This narration has been compiled from Hazrat Ali (RA). And Muqatil ibn Hayyan (RA) has said that one "huqub" will be equal to seventeen thousand years.

23. Hadiths According to Hasan al-Basri, guardian angels will be waiting on the bridge that spans the Hellfire pit. They will push anyone who is not permitted to reach paradise on the other side of the bridge off the bridge. (Qurtubi) Some scholars (as noted by Ibn Kathir) believe that the term ahqab, or ages, can range from forty to eighty years in Arabic. The Prophet said, “Those who will be put in Hellfire to be punished for their sins will not be able to come out until they’ve passed a few ages there. One age is a little over eighty years, and each year has three hundred and sixty days according to your estimation.” (Ma’ariful Qur’an) After paying the penalty for their sins, individuals who have at least a modest measure of faith will be liberated from Hell and admitted to Heaven. Some inmates, however, will never be released, and the Qur'an uses different terms to characterise their imprisonment and its duration. See 4:169.

24. No Contradiction between ‘you will come in groups’ and ‘and each of them will come to Him alone There is no contradiction between the statements ‘you will come in groups’ and ‘and each of them will come to Him alone on the Day of Resurrection’ as we can say: These two statements pertain to two distinct stages of the Final Judgement; everyone will be brought forth together, but each person will be held individually accountable. Enjoyment in this worldly life are like a fleeting mirage All forms of pleasure in this world are like fleeting mirages: they look good on the outside, but they are empty and not real. Mountains, which are the most stable and tallest creations on Earth, will become "a mirage," as the Qur'an says. This means that they will lose their very existence, not just their visible appearance. When Allah says, "Indeed, hell is an ambush," this means that someone is waiting to ambush a traveler, even if the traveler doesn't know it.

25. Continuous vigilance to be the Righteous Continuous vigilance is one way that a servant can become righteous in his life. This vigilance has two corollaries: a. First: Keeping in mind that the Day of Recompense is coming: ‘when a person will observe what his hands have sent ahead.’ b. Second: Certainty that Allah will write down every action, no matter how big or small, in a book: ‘We have figured everything in a Book.’ In short, the source of vigilance is remembering where you came from and where you're going in a way that goes deep into your soul. We shall increase you in nothing but punishment ‘So taste! We shall increase you in nothing but punishment!’ Just as the prophets' words didn't change them except to make them dislike them more, their cries for help in Hellfire don't change anything except to make their punishment worse. It has been said that this verse is one of the harshest descriptions of how people in Hellfire will live. The Prophet {p} is narrated to have said: ‘This verse is the harshest part of the Qur’an for the inhabitants of Hellfire.’

26. The Extreme Punishment of the Inhabitants of Hell That is, the disbelievers will endure severe punishment in Hell for ages, where they will never find a moment of cool respite. They will constantly be burned by fire. Moreover, they will not find any good drink there; rather, they will be given boiling water and pus to drink. This will not quench their thirst; rather, their intestines will be burned and spill out because of the boiling water. The word "l-hamim" in the discussed verse means boiling water. It is narrated that when boiling water is given to the inhabitants of Hell and the water is brought near their mouths, their faces will become roasted, and when that water enters their stomachs, everything inside their stomachs will be torn to pieces." (Tirmidhi, Bayhaqi) "The word 'al-ghassaq' in the verse under discussion means extremely cold, and because it is extremely cold, they will not be able to drink it." "AllamaBaghawi (RA) has quoted Hazrat Abdullah ibn Abbas (RA) as saying that just as they will burn in the fire of Hell, they will not be able to drink anything due to extreme coldness." "Commentator Muqatil (RA) has said: 'Ghasaq' is that thing where coldness has reached its ultimate stage." "According to Atiyya (RA), narrated through Hannad, the word 'ghasaq' means the pus that oozes from the bodies of the inhabitants of Hell." "Ibrahim Nakhai and Abu Rajin also held this view." "Ibn Abi Hatim and Ibn Abi Dunya have quoted Ka'b as saying that 'ghasaq' is a spring where the poison of all poisonous creatures, including snakes and scorpions, flows and gathers. If someone is immersed in it even once, their skin and flesh will immediately fall off."

27. جَزَاء وَفَاقًا (A fitting recompense.) "The disbelievers will receive the reward for the deeds they performed in this worldly life in the Hereafter. They will be given a recompense that matches their deeds." "Muqatil (RA) has said that it means the punishment of the disbelievers will be according to their sins, and since there is no greater sin than polytheism, the punishment of the disbelievers will be the most severe. "Then taste the punishment. We will only increase your punishment." "In your worldly life, you were disobedient and ungrateful to Allah the Pure. Your disobedience increased progressively. You were so engrossed in disobeying Allah the Pure that if the inevitable law of death had not been enforced upon you, you would have continued to disobey Allah the Pure forever. Therefore, from today, continue to suffer the punishment of Allah the Pure forever. Continue to bear the consequences of your deeds, and never hope that this punishment will ever lessen. Nothing but punishment will be increased for you. Rather, as time passes, your punishment will increase, just as your sins increased progressively in the world. Similarly, your punishment will increase day by day."

28. The More Difficult Time for the Inhabitants of Hell "It is narrated from Hazrat Abu BarzatalAslami (RA) that Hazrat Hasan Basri (RA) asked him, 'Which verse is the most difficult?' He said, 'I heard from the Messenger of Allah, peace and blessings of Allah be upon him, that he recited this verse and said: When the inhabitants of Hell desire and plead that at least this punishment be reduced for us, then an announcement will be made from Allah the Pure: فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا 'Then taste the punishment. We will only increase your punishment.' The Messenger of Allah, peace and blessings of Allah be upon him, recited this verse and then said, 'After this, there will be no limit to the suffering of the inhabitants of Hell, and they will have no recourse but to lament.'"

29. There’s no coolness to cool their external bodies nor any drink to cool their insides. Scalding water and pus. Sura kahaf: they are given water like molten brass, which roasts the faces Sura Muhammad: as a drink they are given scorching hot water that severs their intestines. Some scholars say ‘ghasaq’ is a foul rotten drink of extreme coldness, by which they will be bombarded with extreme hot and extreme cold drink to experience the agony from both sides. Sura Yunus: Indeed Allah does not wrong the people with anything but it is the people who are wronging themselves. The repayment is equal in proportion to their sins.

30. 31. Indeed, the righteous will have salvation— 32. Gardens and vineyards,33. And youthful (companions), equals in age,34. And a pure cup.35. They hear not therein vain words, nor lying --36. A reward from thy Lord, a gift sufficient;37. The Lord of the heavens and the earth and what is between them, the Beneficent, they cannot dare to speak. 38. The day when the spirit and the angels stand in ranks; none shall speak except he whom the Beneficent permits and he speaks aright.39. That is the True Day, so whoever desires may take refuge with his Lord. Verily, for those who have Taqwa, there will be a success; `this that We have mentioned to you is what Allah will reward them with, and they will be given it by His favor and from Him. It will be a kindness, mercy, gift, and recompense from Him. It will be sufficient, suitable, comprehensive and abundant.' Who is he that can intercede with Him except with His permission, (2:255) meaning, it will come to pass and there is no avoiding it What is meant by (78:37) is intercession – or other similar means of saving one from evil, such as ransom, bargaining, friendship, supplication, and petition. The Quran says: ‘before the arrival of a Day when there will be no bargaining, friendship, or intercession..’ (2: 254); ‘When that Day arrives, no one will dare speak except with His permission..’ (11: 105). Aisha reported: When the verse was revealed, “Warn your tribe and nearest kindred,” (26:214), the Messenger of Allah, peace and blessings be upon him, stood upon mount Safa and he said, “O Fatima, daughter of Muhammad! O Safiya, daughter of Abdul Muttalib! O sons of Abdul Muttalib! I have no power at all to protect you from Allah, but you may ask me for some of my property as you wish.” Source: Ṣaḥīḥ Muslim 205

31. إِنَّ لِلْمُتَّقِينَ مَفَازًا "Indeed, for the righteous is attainment [of success]." Eternal Success for the Righteous This success is to attain salvation from Hell. Abd ibn Humayd, Ibn Jarir, and Ibn al-Mundhir have quoted Mujahid (RA) as saying that in the verse under discussion, believers and righteous people. the success announced for the righteous is the success of their eternal liberation from the severe punishment of Hell. Needless to say, this is the greatest success. Similarly, Abdur Razzaq, Abd ibn Humayd, and Ibn al-Mundhir have quoted the commentator Qatadah (RA) as saying that this success is to attain salvation from Hell and to enter Paradise. 1 The good fortune of those who believe in Allah the Pure, in His beloved Prophet, peace and blessings of Allah be upon him, and who lead a life of piety is announced in this verse. The first point is that their life's endeavor will be fruitful and successful. Alongside this, there is a very attractive arrangement of eternal peace and happiness for them in the great court of Allah the Pure. For them, there will be beautiful gardens, fruits, in short, all the arrangements for their hospitality, and for them, there will be youthful, virgin women of Paradise of the same age. And there will be overflowing cups.

32. لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّبًا "There they will not hear any vain or false talk." There will be so much peace and security in Paradise that no inhabitant of Paradise will hear any vain or false talk. The commentators have written in their explanation that in the previous verse it was said that full cups will be served to the inhabitants of Paradise to increase their joy and delight. Generally, in the world, when people consume such drinks, they speak vain or bad words, but when they drink the pure drink of Paradise, no bad words will be heard, and no false words will be spoken there. In fact, there will be no existence of falsehood there. It is especially noteworthy here that the description of the blessings of Paradise is given in these verses. It is declared that none of the blessings that people enjoy in the world will be diminished in Paradise. Gardens, fruits, and all will be there more perfectly, with more excellent blessings, and there will be many additional things. However, in the case of worldly blessings, both good and bad aspects are sometimes observed, but there is no such aspect in the blessings of Paradise, just as in the world, drinking wine people become intoxicated, make useless and incoherent statements, but such a situation will not occur in Paradise. No one will speak falsely or say anything annoying in its peaceful environment. جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا 'A reward from your Lord, a gift [according to] a calculation.' That is, this will be a reward for the good deeds of the inhabitants of Paradise from Allah the Pure. And it will be a complete reward. Some commentators have said that the blessings that will be given to the righteous in Paradise will appear to be a recompense for their good deeds, but the reality is that it will be solely a gift from Allah the Pure. عَطَاءً حِسَابًا That is, it will be a complete gift. Ibn Utba has said that it means a great gift. And some commentators have said that it means this gift will be according to the calculation of their deeds, that is, this gift will be equal to their deeds. However, AllamaSanaullahPanipatti (RA) has said that what Allah the Pure will give to the inhabitants of Paradise will not be according to their deeds, but it will be according to His will and desire, as Allah the Pure has said: وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ 'And Allah multiplies [reward] for whom He wills.'

33. 34. They hear not therein vain words, nor lying -- Hadiths This life is filled with people who lie to us and who assault our ears with useless talk. Thus, one of the benefits of heaven is that we will no longer have to hear such painful discourse ever again! The Prophet said, “Whoever believes in Allah and the Last Day, if he has nothing good to say, he should keep quiet.” (Bukhari, Muslim) Most commentators, like Ibn 'Abbas (who died in 687), say that the "Spirit" or "ruh" in this verse refers to the angel Jibra-il. Others, like Ibn Kathir, have thought that it means the spirit of all people as a whole. People will try to lie and will offer excuses for their behavior. (See 6:23) When this happens, Allah will seal their mouths up tight, and then their limbs will testify to the truth. (See 36:65) So, as this verse shows, the truth will come first over any lies. (Ma’ariful Qur’an)

34. Quranic Alternation between fear & hope: kindle people’s innermost feelings The Qur'an tries to make people afraid (tarhib) and hopeful (targhib) at the same time. After talking about the different kinds of painful punishment in Hell, the verses talk about the different kinds of eternal comforts in Paradise. This is a practical lesson for preachers, both then and now, that they need to use both fear and hope to stir people's deepest emotions. Too much fear could make them give up, and too much hope could make them feel safe from Allah's tricks. Vain Speech & Lies Just as gardens (bada’iq) represent Paradise’s material comforts, so too does its elevation above vain speech and lies represent its spiritual comforts. This means that a life in this world that is free of useless talk and lies is already blessed in a way that the people of Paradise enjoy, and this can only be found in the lives of righteous men and women and a faithful family. Allah says: ‘We will remove whatever rancourthere is in their breasts.’ (7: 43) As one of the blessings of Paradise, the choice not to call other people liars could be a kind of compensation (tawhid) for the faithful who had to go through hard times in this world because people who didn't believe in God called them liars. So, the matter is never outside the range of accurate accounting, which is the mark of existence, or of generous giving, which is the mark of kindness. If it were, how could a few years of obedience compare to the eternal reward?

35. ‘There they will have whatever they wish, and with Us there is yet more.’ (50: 35) So, we should never settle for a certain level of obedience or take our Master's kindness for granted, because even His kindness is based on how well the servant does his or her job. Contrast between faithful & faithless in Hereafter If we think about how the faithful and the unfaithful will be paid back, we'll see a pattern like that between opposites, which shows what will happen to each group on that day: a. The believers drink ‘a pure drink’ (76: 21) while the faithless consume ‘boiling water and pus.’ b. The outcome of the faithful is ‘a triumph’ while the fate of the faithless is ‘an ambush.’ c. The faithful will get a "reward" (ata) for their kindness and generosity, while the faithless will get a "retribution" (wifaq) for their wrongdoings in this world. Permission to speech: in both worlds In the Lord's presence, it's important to be polite and pay attention, so anyone who doesn't say what's right won't be able to speak, and his Master will think less of him. The believer pays attention to this rule in his worldly life as well. He knows that if he doesn't say what is right, he will lose his Master's respect, which is the hardest thing for a faithful servant to deal with.

36. (Ekhlas - Sincerity is the Criterion for Attaining Closeness) Essentially, the decision of reward is made based on the sincerity of the doer and their level of closeness in matters of deeds. Whoever has more sincerity will have a greater reward. Similarly, those who are blessed with closeness to Allah the Pure will have much more reward for their minor deeds; their reward will not be equal to their deeds, but it will be much more. As mentioned in the Hadith compiled in Bukhari Sharif and Muslim Sharif, Hazrat Abu Saeed Khudri (RA) narrates that the beloved Prophet, peace and blessings of Allah be upon him, said: 'Do not abuse my Companions, If any of you were to spend gold equivalent to Mount Uhud (in the path of Allah), it would not be equal to a mud or half a mud of the Companions (one mud is equal to one ser). This difference also occurs among those who are blessed with closeness [to Allah]. (Hazrat Mujaddid Alfesani (RA) wrote that all the Companions, most of the Tabi'in, and some Tabi' Tabi'in are immersed in the eternal effulgence of Allah the Pure due to their closeness to Allah the Pure. But the light of these three eras, about which the Messenger of Allah, peace and blessings of Allah be upon him, testified to being the best, has faded, and their traces have also been erased. Finally, a thousand years after the Hijra, Allah the Pure created some elders (Mujaddid) who were given the qualities of the earlier elders of the religion, as the Messenger of Allah, peace and blessings of Allah be upon him, said: 'My Ummah is like rain, in which it is not known whether its first part is better or its last part.' It is narrated in Tirmidhi Sharif from Hazrat Anas (RA) that the Messenger of Allah, peace and blessings of Allah be upon him, declared in this Hadith that the first and last parts of the Ummah are similar and said that it is not known whether its first part is better or its last part. (Bayhaqi and Rajin have quoted another Hadith in which the beloved Prophet, peace and blessings of Allah be upon him, said: 'Towards the end of this Ummah, a group will come whose reward for good deeds will be like the reward of the people of the first part of the Ummah.')"

37. The Exalted Status of the Ummah of Muhammad In a Hadith narrated by Hazrat Abdullah ibn Umar (RA), the beloved Prophet, peace and blessings of Allah be upon him, said: "Compared to the lifespans of other nations, your time is like the period from Asr to Maghrib (afternoon to sunset). A person hired laborers for his work and said, 'Whoever works from morning until midday will receive one 'qirat' (a specific coin of that era) as wages.' So, the Jews worked until midday for the reward of one qirat, and the Christians worked from midday to Asr hoping for the reward of one qirat. Then he said, 'Whoever works from Asr to Maghrib will be given two qirats as wages.' Therefore, you are those people who will work from Asr to Maghrib. Listen very carefully, your reward will be doubled." Then the Jews and Christians became dissatisfied. They said, "Our work is more, yet our reward is less." Allah the Pure said, "Have I diminished your rights in any way?" The Jews and Christians said, "No, it is not so." Allah the Pure said, "This is My grace; I give to whomever I will, whatever I will." (Bukhari) AllamaSanaullahPanipatti (RA) wrote that the significance of the Messenger of Allah, peace and blessings of Allah be upon him, comparing the time of this Ummah to the period from Asr to Maghrib is that the people of this Ummah will have shorter lifespans but will receive greater rewards for their deeds. And the significance of the two qirats is vast, not limited to just two qirats.

38. (O disbelievers!) Indeed, I have warned you of a near punishment. ✔ Commentators have said that this near punishment is the punishment of the Hereafter, as it is imminent. ✓ Or, it could mean the punishment of the grave, which is even nearer. Therefore, it is the duty of a person seeking well-being to strive wholeheartedly to protect themselves from this punishment. And that is to attain true faith and live life in the light of faith. يَوْمَيَنْظُرُالْمَرْءُمَاقَدَّمَتْيَدَهُ "Remember the Day when every person will see what their hands have put forth." Whatever a person does in life, a record containing all the details will be given into their hands on the Day of Judgment. In that record, detailed descriptions of all the deeds, both small and large, will be written. Everyone will see the picture of their life in that record. Regarding this, Allah the Pure has stated in another verse: فَمَنْيَعْمَلْمِثْقَالَذَرَّةٍخَيْرًايَرَهُوَمَنْيَعْمَلْمِثْقَالَذَرَّةٍشَرًّايَرَهُ "Then whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it." Meaning, whoever does even a tiny good deed will see its good outcome on the Day of Judgment, and whoever does even a tiny bad deed will see its miserable consequence.

39. In the verse under discussion, قَدَّمَتْيَدَهُ (what their hands have put forth) has been said. The reason for this is that generally, people perform actions with their hands. Or, the word "hand" is used metaphorically, and "hand" is intended to mean "power." That is, whatever a person does in this life with their own will and power, they will inevitably see its consequence in the Hereafter. Or, it means that they will see the reward for what they have done in the Hereafter. Or, every person will begin to see their fate in the grave, because the grave is the first stage of the eternal life of the Hereafter; whether one will be eternally happy or eternally miserable will be evident from the grave itself. In a Hadith narrated by Hazrat Uthman (RA), the beloved Prophet, peace and blessings of Allah be upon him, said: "The first stage among the stages of the Hereafter is the grave. If someone remains safe in this stage, then the subsequent stages will become easy. On the other hand, if someone is not saved from the punishment in this stage, then the subsequent stages will become very difficult for them." Detailed descriptions of the punishment of the grave are included in the Hadith Sharif. In a Hadith narrated by Hazrat Abdullah ibn Abbas (RA), compiled in Bukhari Sharif and Muslim Sharif, it is mentioned that Hazrat Rasul Karim, peace and blessings of Allah be upon him, passed by two graves and then said, "These two graves are being punished. And they are not being punished for something major (rather, they are being punished for common matters from which it was easy to protect oneself)." (1) One of them did not protect himself from urine.(2) The other used to engage in backbiting. It is also mentioned in the Hadith Sharif that when a believer is placed in the grave, their grave is widened. As far as their sight can reach. Then a very handsome, well-dressed, fragrant person comes to them and says, "Good news for you, this is the day that was promised to you." The believer says to them, "Your face is very beautiful, you have brought good, who are you?" They say, "I am your good deeds."

40. Regarding the disbeliever, it is mentioned in the Hadith, their grave will be narrowed. The pressure of the grave's soil will cause their ribs to shift from one side to the other. And a person with an ugly face, wearing bad clothes and smelling bad, comes to them and says, "I am your bad deeds. Good news for you of something you dislike. This is the day that was promised to you." They say, "Who are you? Your face is very ugly, you have brought very bad things." They say, "I am your bad deeds." وَيَقُولُالْكَافِرُيُلَيْتَنِيكُنْتُتُرَبَّا "And the disbeliever will say, 'Oh, would that I were dust!'"

41. 40. Indeed, We have warned you of an imminent punishment—the Day every person will see ˹the consequences of˺ what their hands have done, and the disbelievers will cry, “I wish I were dust.” meaning, `I wish I was an animal so that I would be returned to dust.' Guidance is conditioned on struggling for Him The path to Allah is not one of force and coercion, or else there would be no point in struggling to get closer to God. In fact, God has made it so that you can only be shown the way if you struggle for Him. : ‘As for those who strive in Us, We shall surely guide them in Our ways’ (29: 69) So, if a person wants his destination and fate to be with Allah, he or she must first truly want that to happen:‘So let anyone who wishes..’ and second, he must be willing to follow the path set out for him: ‘...take resort with his Lord’ Warners / Scholars The original warner (mundhir) is the Lord of the Worlds: "We have warned you of a punishment close at hand." This is followed by the messenger: "Messengers, as bearers of good news and warners" (4:165), and then by the scholars: "and to warn their people" (9: 122). From this, we can see how important scholars are and what their roles are.

42. A person’s deeds will take on a physical reality On the Day of Judgment, a person's actions will become real. Many verses in the Qur'an talk about people being able to see their actions, like this one: "the day when a person will see what his hands have sent ahead." When in reality, it makes more sense for a servant to think about his actions in this world, both because he is closer to them and because he can still change his ways.

43. Hadiths Uthman ibn Affan, the third caliph of Islam (d. 656), reports that once while he was standing by a grave and crying so much that his beard was wet, someone asked him, “You don’t cry over discussions of Paradise and Hell, but you are crying over a grave?” He replied that the Messenger of Allah said, “Truly, the grave is the first step in the journey towards the next life. If one finds salvation (at this stage), then the succeeding ones become easy for him. If one doesn’t find salvation there, what follows becomes very difficult.” When the Day of Judgment starts, all the animals will also be there, and any animal that was wronged by another will be able to get even. They will also be able to get back at people who hurt them, as shown by a number of things the Prophet said. Then, when everything is over, the animals will be turned into dust, and sinful people will cry out that they wish they could become dust, too, because animals won't be punished in Hell for the bad things they did on earth. (Ma’ariful Qur’an)

44. A candidate for divine vicegerency will say, 'I wish I were dust!” Someone who was once a candidate for divine vicegerency wishing he were dust shows how much a non-believer will regret his or her actions on the Day of Judgment: "And the unbeliever will say, "I wish I were dust!"

45. What is the meaning of the word "Naba" in Surah Naba? a) The Day of Judgment b) The news or the announcement c) The mountains d) The oceans What is the main theme of Surah Naba? a) The creation of the universe b) The importance of prayer c) The Day of Judgment d) The life of Prophet Muhammad (PBUH) How many sections (or Ayahs) does Surah Naba consist of? a) 15 b) 20 c) 25 d) 30 In Surah Naba, what is the description of the people who will be rewarded in Paradise? a) They will be given white clothes made of silk and gold b) They will be sitting on thrones and eating fruits c) They will be living in palaces made of silver and gold d) All of the above In Surah Naba, what is the description of the people who will be punished in Hell? a) They will be given boiling water to drink b) They will be dragged into Hell on their faces c) They will be chained together in iron chains d) All of the above In Surah Naba, what is the significance of the repeated phrase "Have We not..."? a) It emphasizes the power and might of Allah b) It serves as a reminder to people who take Allah's blessings for granted c) It is a rhetorical question to challenge the disbelievers d) All of the above In Surah Naba, what is the description of the angels who will be present on the Day of Judgment? a) They will be lined up in rows, and their voices will be in unison b) They will be holding scales to weigh people's deeds c) They will be recording everything that people have done d) All of the above Answers: b) The news or the announcement c) The Day of Judgment d) 30 d) All of the above d) All of the above d) All of the above d) All of the above What is the topic of Surah Naba? A) The Day of Judgment B) The life of the Prophet Muhammad C) The story of Adam and Eve D) The building of the Kaaba What is the name of the first angel mentioned in Surah Naba? A) Gabriel B) Michael C) Israfil D) Munkar According to Surah Naba, what will happen to the earth on the Day of Judgment? A) It will be destroyed B) It will be transformed into a paradise C) It will be split apart D) It will be covered in darkness What is the name of the destination for the righteous mentioned in Surah Naba? A) Jannah B) Jahannam C) Makkah D) Madinah According to Surah Naba, what will the disbelievers say when they see the punishment in Hell? A) "We admit our wrongdoing." B) "We were wrong to reject God." C) "We wish we had followed the righteous." D) "We were never warned of this." Answers: A) The Day of Judgment C) Israfil C) It will be split apart A) Jannah D) "We were never warned of this."