🕋 تفسير سورة النبأ
(An-Naba) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ عَمَّ يَتَسَاءَلُونَ
📘 About what about what thing are they the people of Quraysh questioning one another?
وَجَعَلْنَا اللَّيْلَ لِبَاسًا
📘 and made the night a cloak? to cover you with its darkness
وَجَعَلْنَا النَّهَارَ مَعَاشًا
📘 and made the day for livelihood? a time for seeking livelihood
وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا
📘 and built above you seven mighty ones? seven heavens shidād is the plural of shadīda that is to say strong and sturdy unaffected by the passage of time
وَجَعَلْنَا سِرَاجًا وَهَّاجًا
📘 and set a radiant lamp? namely the sun
وَأَنْزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا
📘 and sent down from the rain-clouds mu‘sirāt the clouds due to give rain similar to the term mu‘sir which denotes a girl nearing menstruation cascading water? pouring forth
لِنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا
📘 that with it We may bring forth grains such as wheat and plants such as figs
وَجَنَّاتٍ أَلْفَافًا
📘 and gardens orchards of intertwining foliage? alfāf is the plural of lafīf similar in pattern to sharīf ‘noble’ plural ashrāf.
إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا
📘 Verily the Day of Decision for creatures is the tryst a time fixed for reward and punishment
يَوْمَ يُنْفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا
📘 the day the Trumpet the Horn is blown yawma yunfakhu fī’l-sūri is either a substitution for or an explication of yawma’l-fasli ‘the Day of Decision’ the blower being Isrāfīl and you come forth from your graves to the site of the Resurrection in droves in diverse groups
وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا
📘 and the heaven is opened read futtihat or futihat sundered for the descent of the angels and becomes as gates it becomes a heaven with gates
عَنِ النَّبَإِ الْعَظِيمِ
📘 About the awesome tiding this is the explication of that ‘thing’; the interrogative is meant to emphasise its magnitude — this awesome tiding is the Qur’ān comprising news of the Resurrection and so on which the Prophet s brought —
وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا
📘 and the mountains are set in motion dislocated from their positions and become as a mirage as fine dust that is to say like it in terms of its levity when in motion.
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا
📘 Verily Hell lurks in ambush mirsādan in the sense of rāsidatan or mursidatan ‘lying in wait’
لِلطَّاغِينَ مَآبًا
📘 for the rebellious the disbelievers who will not be able to avoid it it is a resort a retreat for them and so they will enter it
لَابِثِينَ فِيهَا أَحْقَابًا
📘 to remain lābithīna is an implied circumstantial qualifier in other words their remaining therein will be decreed to be therein for ages for endless epochs ahqāb is the plural of huqb
لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا
📘 tasting in it neither coolness neither sleep something which they will not taste therein nor drink nor anything that is imbibed for the sake of its delightful taste
إِلَّا حَمِيمًا وَغَسَّاقًا
📘 except boiling water of extreme temperatures and pus read ghasāqan or ghassāqan which is the vile matter that is emitted by the bodies of the inhabitants of the Fire which is what they will indeed taste. They are given this pair of tortures
جَزَاءً وِفَاقًا
📘 as a fitting requital one that accords with the nature of their deeds for there is no sin greater than disbelief and no chastisement greater than the Fire.
إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا
📘 Indeed they never feared any reckoning given their rejection of the Resurrection
وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا
📘 and they denied Our signs the Qur’ān mendaciously
وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا
📘 and everything in the way of deeds have We kept count of have We recorded precisely in a Book as individual written records in the Preserved Tablet in order to requite creatures in accordance with them including the record of their denial of the Qur’ān.
الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ
📘 concerning which they are at variance for the believers affirm it while the disbelievers repudiate it.
فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلَّا عَذَابًا
📘 ‘So now taste! — in other words it will be said to them in the Hereafter when the chastisement has befallen them taste now your requital! For We will increase you in nothing but chastisement’ in addition to your due chastisement.
إِنَّ لِلْمُتَّقِينَ مَفَازًا
📘 Truly for the God-fearing there will be a triumph a place of triumph in Paradise
حَدَائِقَ وَأَعْنَابًا
📘 gardens orchards hadā’iqa is either a substitution for or an explication of mafāzan ‘a triumph’ and vineyards wa-a‘nāban is a supplement to mafāzan ‘a triumph’
وَكَوَاعِبَ أَتْرَابًا
📘 and buxom maidens kawā‘ib is the plural of kā‘ib of equal age atrāb is the plural of tirb
وَكَأْسًا دِهَاقًا
📘 and a brimming cup wine filling the vessels in which it is in; in sūrat al-Qitāl it is said and rivers of wine Q. 4715.
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا
📘 They will not hear in it that is in Paradise when they drink wine and in other situations any vain talk any words of falsehood or lies between one another read kidhāban to mean kadhiban ‘lies’ or kidhdhāban to mean takdhīban ‘lying’ in contrast to what happens in this world when wine is drunk
جَزَاءً مِنْ رَبِّكَ عَطَاءً حِسَابًا
📘 this will be a reward from your Lord in other words God has rewarded them with this reward as a gift ‘atā’an substitutes for jazā’an ‘reward’ that is sufficing that is abundant hisāban as meaning ‘abundant’ derives from their saying a‘tānī fa-ahsabanī ‘he gave me so abundantly that I said “that is enough for me”’ hasbī
رَبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا
📘 from the Lord of the heavens and the earth read rabbi ‘from the Lord of’ or rabbu ‘He is the Lord of’ and all that is between them the Compassionate One likewise read rahmāni or rahmānu or read rahmānu with rabbi for the preceding Whom exalted be He they that is creatures will not be able to address that is to say not one of them will be able to address Him for fear of Him
يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا
📘 on the day yawma is the adverbial qualifier for lā yamlikūna ‘they will not be able to’ when the Spirit Gabriel or God’s hosts and the angels stand arrayed saffan is a circumstantial qualifier in other words mustaffīna. They creatures will not speak except him whom the Compassionate One permits to speak and who says what is right from among the believers and the angels as if meaning that they will intercede for he whom He approves of.
ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا
📘 That is the True Day whose coming to pass is definite namely the Day of Resurrection. So whoever wishes to let him seek resort with his Lord a return to Him that is to say let him return to God by being obedient to Him so that he may be secure from chastisement in it.
كَلَّا سَيَعْلَمُونَ
📘 No indeed! — a disavowal — they will come to know what will befall them for their rejection of it.
إِنَّا أَنْذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنْظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنْتُ تُرَابًا
📘 Lo! We have warned you O disbelievers of Mecca of a chastisement that is near the chastisement of the impending Day of Resurrection — for anything that is impending is also near — the day yawma adverbially qualifies ‘adhāban ‘a chastisement’ by describing it when a person when every person will behold what his hands have sent ahead of good and evil and the disbeliever will say ‘O yā is a particle used to call attention to something would that I were dust!’ in other words and not be chastised. He says this when God exalted be He says to the beasts after each of them has retaliated against the other ‘Be dust!’.
ثُمَّ كَلَّا سَيَعْلَمُونَ
📘 Again no indeed! They will come to know! reiterated for emphasis; thumma is added here to declare that the second threat of chastisement is more severe than the first. God exalted be He then alludes to His power to resurrect saying
أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا
📘 Have We not made the earth a cradle a bed like a cradle
وَالْجِبَالَ أَوْتَادًا
📘 and the mountains pegs? with which the earth is tied down like tents are tied down with pegs the interrogative is meant as an affirmative.
وَخَلَقْنَاكُمْ أَزْوَاجًا
📘 And created you in pairs? males and females
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا
📘 and made your sleep for rest? repose for your bodies
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