Notes on Soorat-un-Nabaa

from Tafseer-ul-Baghaawi

1. What are they asking (one another)?

"'Amma" means "'an maa" which means, "concerning what"
according to certain 'Arabic constructs. "yatasaa
'aloon" refers to those who associate partners with
Allah. Thus this verse is saying, "about what are
these mushrikoon asking?" When the Messenger
(sallallaahu 'alaihi wa sallam) invited them to
at-Tawheed (the sole worship of Allaah) and informed
them about resurrection after death and recited the
Qur'aan to them, they came and said, "What has
Muhammad come with?" According to az-Zujaaj this is
a type of expression of emphasis, like when one
exclaims, "Which thing is this Zaid?" when his affair
becomes something truly magnificent and amazing.

2. About the Great News

Then we are told about the subject of their query.
The Great News is either the final revelation of
Allah to mankind or the Day of Judgement. People are
amazed by both and constantly dispute about them!
* Mujaahid and many others have said it is the
Qur'aan. Their evidence is the statement of Allaah
"qul huwa nabaa' 'azeem ".
* Qataadah said it is the resurrection.

3. About which they are in disagreement.

This is talking about the disputants. They are those
who affirm the truth and those who deny it.

4. Nay, they will come to know!

This is telling us that their talk will be invalidated
and that they would know about the punishment that
they would get for their lies when the reality of
their affairs is revealed.

5. Nay, again, they will come to know!

According to ad-Dahhaak the previous verse refers to
the disbelievers (that they will know their punishment)
and this verse refers to the believers (that they will
know their reward). Allah then mentions some of His
works so that people will know about His Tawheed.

6. Have We not made the earth as a bed,

This means the earth is spread out like a blanket.

7. And the mountains as pegs?

This means the mountains have been placed in such a
way for the earth so that it does not shake.

8. And We have created you in pairs.

This means into male and female categories.

9. And have made your sleep as a thing for rest.

This means as relaxation and rest for the bodies.
* Az-Zujaaj said, "as-subaat" is that which cuts off
from movement and energy.
* It is said this means sleep is made to cut us off
from our actions.

10. And have made the night as a covering,

This means it plunges and covers everything into
darkness.

11. And have made the day for livelihood.

That is the day is made a reason for life, seeking
livelihood and general benefit.
* Ibn 'Abbaas said, this means that we are to seek
the bounty of Allaah during it and whatever portion
is given for us from His sustenance.

12. And We have built above you seven strong (heavens),

This means the seven skies.

13. And have made (therein) a Shining Lamp.

This means the sun, which is both radiant and shining.
* Az-Zujaaj said "wahhaaj" means lighted.
* Muqaatil said it is made something that has both
light and heat in it.
* "Wahhaaj" combines both light and heat.

14. And have sent down from the rainy clouds abundant
water.
* Mujaahid, Qataadah, Muqaatil and al-Kalbi said this
means the wind that squeezes and wrings the clouds,
and this is reported by al-'awfi from Ibn 'Abbaas.
* Az-Zuhree said, it is the wind that drives the
clouds and interpreted it as "by the mu'siraat", and
that is the wind which enables the rain to pour
abundantly.
* Abul-'Aaliyah, ar-Rabee' and ad-Dahhaak said, "al-
mu'siraat" is the cloud and this is the report of al-
Waalabi from Ibn 'Abbaas.
* Al-Hasan, Sa'eed ibn Jubayr, Zaid ibn Aslam and
Muqaatil ibn Hayyaan said, "minal mu'siraat" means
from the sky.
* "maa'a thajjaaja" means downpour.
* Mujaahid said it means torrential rain
* Ibn Zaid said it means plentiful.

15. That We may produce therewith corn and vegetation,

This means by that water that is sent down. "habbaan"
means what people eat and "wa nabaataan" means what
grows on the earth of vegetation that the cattle eat.
Thus both animals and mankind are given sustenance.

16. And gardens of thick growth.

This means surrounded by trees, each one around the
other.

17. Verily, the Day of Decision is a fixed time,

This means the day when matters will be settled
amongst creation when Allaah will mete out reward
and punishment.

18. The Day when the Trumpet will be blown, and you
shall come forth in crowds,
This means group after group from every place for
accounting.

19. And the heaven shall be opened, and it will

become as gates.
The people of Koofah read it as "futihat" while the
others read it as "futtihat" meaning splitting apart
due to the descent of the angels. It will become as
gates, like as if there are doors. It is said it will
waste away and disperse until it assumes within it
doors and passageways.

20. And the mountains shall be moved away from their

places and they will be as if they were a mirage.
The mountains will shift from the face of the earth.
They will be like scattered dust and delicate so that
to the onlooker it appears like a mirage.

21. Truly, Hell is a place of ambush,

This means a road and a corridor, and no one will
have a way to Paradise until the Fire is cut off.
It is said "kaanat mirsaada" means prepared for them,
since in the language, something is said to be
"irsad" when it is readied for one. It is also said
"al-mirsaad" is like a place from which the watcher
keeps a lookout for the enemy and lies in wait. Thus
"inna jahannama kaanat mirsaada" means as an ambush
for the disbelievers.

Muqsim narrates from Ibn 'Abbaas that the bridge over

Hell has seven barriers. The servant is asked at the
first barrier about the testimony there is none worthy
of worship except Allaah. So when he presents it in
its completeness he is permitted to move to the second
barrier. So he is asked about the prayer. When he
comes with it fully he is then permitted to proceed to
the third. So he is asked about zakah. When he brings
it fully he is allowed to go to the fourth. So he is
asked about fasting. If he comes with all of it he is
allowed to go to the fifth. So he is asked about
pilgrimage. If he comes with it in completeness he is
allowed to proceed to the sixth. So he is asked about
'Umrah. If he comes with it fully he is allowed to go
to the seventh. Thus he is asked about injustices. If
he escapes from that then that is well and good.
Otherwise it is said, "Look. If he has extra worship
then complete with it his actions." When he discharges
he goes with it towards Paradise.

22. A dwelling place for the "Taaghoon",

This refers to the disbelievers and hell will be a
place to return to as a resort for them.

23. They will abide therein for ages.

The unbelievers will stay in Hell for haqb after haqb.
So what is this haqb?
* Each haqb is eighty years where each of its years
has twelve months and each month in turn has thirty
days and each day in turn is the length of a thousand
years. This is reported from 'Alee ibn Abi Taalib.
* Mujaahid said the 'ahqaab is forty-three haqb. Each
haqb is seventy autumns long and each autumn is of
seven hundred years. Each such year is three hundred
and sixty days and each of those days is a thousand
years long.
* Al-Hasan said, "Allaah has not set a period for the
people of Hell-Fire but indeed He said "laabitheena
feeha 'ahqaaba", so by Allaah he does not pass one
haqb but enters into another and then another until
eternity. Thus there is no count for 'ahqaab except
eternity."
* As-Suddi narrates from Murra who reports from
'Abdullaah that he said, "If the people of Hell-Fire
knew that they would stay in the Fire for as many days
as there are pebbles in the world they would have
rejoiced. And if the people of Paradise knew that they
would stay in Paradise for as many days as there are
pebbles on the earth they would have grieved."
* Muqaatil ibn Hayyaan said a single haqb is seventy
thousand years and this verse has been cancelled by
"falan nazeedukum illa 'adhaaban", meaning increasing
the number and prolonging to eternity.

24. Nothing cool shall they taste therein, nor any

drink.
* It is narrated from Ibn 'Abbaas that "bard"
(coldness) refers to sleep. This is also understood
from certain use of the 'Arabic language itself.
* Al-Hasan and 'Ataa said "laa yaadhooqoona feeha
bardan" means relaxation and enjoyment.
* Muqaatil said they should taste nothing cool in it
that benefits them against neither the heat nor any
drink to benefit them against thirst.

25. Except boiling water, and dirty wound discharges.

Al-ghassaaq is bitter frost or severe cold that burns
due to its coldness. It is also said to be pus from
the people of Hell-Fire.

26. An exact recompense.

This means a reward in agreement with their actions.
* Muqaatil said the punishment will be in line with
the sin and no sin is greater than shirk (associating
partners with Allaah) and no punishment is greater
than the Fire.

27. For verily, they used not to look for a reckoning.

This means that they did not fear that they will be
taken to account and this means they did not believe
in the resurrection and that they will be accountable.

28. But they belied Our Ayaat completely.

This means that they denied that which the prophets
came with. Al-Farra explained how this verse uses the
pure 'Arabic style of the language of Yemen.

29. And all things We have recorded in a Book.

This means all actions are recorded in the Preserved
Tablet (Lawh-ul-Mahfooz) like His statement "wa kulla
shayyin 'ahsainaahu fee imaamin mubeen".

30. So taste you; no increase shall We give you,

except in Torment.
This means it will be said to them to taste.

31. Verily, for the Muttaqoon, there will be a success.

This means success and deliverance from the Fire.
* Ad-Dahhaak said, this means they will be rendered
honourable and pure.

32. Gardens and grape-yards,

This means the trees of Paradise and their fruits.

33. And young full-breasted (mature) maidens of equal

age;
This means exactly what it says.

34. And a full Cup.

* According to Ibn 'Abbaas, al-Hasan, Qataadah and Ibn
Zaid this means filled to capacity and brimming.
* Sa'eed ibn Jubayr and Mujaahid said this means one
cup after another successively.
* According to 'Ikrimah it is crystal clear and pure.

35. No falsehood shall they hear therein, nor lying;

This means they will not hear any invalid talk, denial
and belying. They will not lie against one another.

36. A reward from your Lord, a sufficient Gift.

This means they will be rewarded and recompensed
abundantly.
* Ibn Qutaibah talks about it terms of plenty and it
is also said the reward is according to ones actions.

37. (From) the Lord of the heavens and the earth, and
whatsoever is in between them, - the Most Beneficent.
None can dare to speak with Him.
* After commenting on the different ways this verse
is recited Muqaatil's report is given that no one from
creation will be able to speak to the Lord except him
whom He permits.
* Al-Kalbi said, "They will not be able to intercede
except with His permission."

38. The Day that "Ar-Rooh" (Gabriel or another Angel)

and the angels will stand forth in rows, none shall
speak except him whom the Most Beneficent (Allah)
allows, and he will speak what is right.

39. That is without doubt the True Day, so, whosoever

wills, let him take a Return to His Lord.
This refers to the reality of existence, meaning the
Day of Judgement (yawm-ul-Qiyaamah). It is up to us
to return to the path through obedience i.e., whoever
chooses should return to Allaah by obeying Him.

40. Verily, We have warned you of a near Torment,

- the Day when man will see that (the deeds) which
his hands have sent forth, and the disbeliever will
say: "Woe to me! Would that I were dust!"
This means warning about the punishment of the
Hereafter has been given.