Surah Naba (“The Announcement”, “The Tidings”) is the 78th chapter of the Qur’an. It consists of 40 ayats and is classified as a Meccan surah.

This Surah tells the great news (the Day of Reckoning) which is both beautiful and terrifying illustration for what will occur. 

Notable Quote:

“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 will say what is correct.”
Surah Naba Ayat 38

Skip To Tafsir by Ibn Kathir

Read Surah Naba with English Translation and Transliteration

Bismillah Hir Rahman Nir Raheem
In the name of Allah, The Most Gracious and The Most Merciful

عَمَّ يَتَسَاءَلُونَ

‘Amma Yatasaa-aloon
1. About what are they asking one another?

عَنِ النَّبَإِ الْعَظِيمِ

‘Anin-nabaa-il ‘azeem
2. About the great news –

الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ

Allazi hum feehi mukh talifoon
3. That over which they are in disagreement.

الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ

Kallaa sa y’alamoon
4. No! They are going to know.

ثُمَّ كَلَّا سَيَعْلَمُونَ

Thumma kallaa sa y’alamoon
5. Then, no! They are going to know.

أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا

Alam naj’alil arda mihaa da
6. Have We not made the earth a resting place?

وَالْجِبَالَ أَوْتَادًا

Wal jibaala au taada
7. And the mountains as stakes?

وَخَلَقْنَاكُمْ أَزْوَاجًا

Wa khalaq naakum azwaaja
8. And We created you in pairs

وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا

Waja’alna naumakum subata
9. And made your sleep [a means for] rest

وَجَعَلْنَا اللَّيْلَ لِبَاسًا

Waja’alnal laila libasa
10. And made the night as clothing

وَجَعَلْنَا النَّهَارَ مَعَاشًا

Waja’alnan nahara ma ‘aasha
11. And made the day for livelihood

وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا

Wa banaina fauqakum sab ‘an shi daada
12. And constructed above you seven strong [heavens]

وَجَعَلْنَا سِرَاجًا وَهَّاجًا

Waja’alna siraajaw wah haaja
13. And made [therein] a burning lamp

وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا

Wa anzalna minal m’usiraati maa-an thaj-jaaja
14. And sent down, from the rain clouds, pouring water

لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا

Linukh rija bihee habbaw wana baata
15. That We may bring forth thereby grain and vegetation

وَجَنَّاتٍ أَلْفَافًا

Wa jan naatin alfafa
16. And gardens of entwined growth.

إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا

Inna yaumal-fasli kana miqaata
17. Indeed, the Day of Judgement is an appointed time –

يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا

Yauma yun fakhu fis-soori fataa toona afwaaja
18. The Day the Horn is blown and you will come forth in multitudes

وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا

Wa futiha tis samaa-u fakaanat abwaaba
19. And the heaven is opened and will become gateways

وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا

Wa suyyi raatil jibaalu fa kaanat saraaba
20. And the mountains are removed and will be [but] a mirage.

إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا

Inna jahan nama kaanat mirsaada
21. Indeed, Hell has been lying in wait

لِّلطَّاغِينَ مَآبًا

Lit taa gheena ma aaba
22. For the transgressors, a place of return,

لَّابِثِينَ فِيهَا أَحْقَابًا

Laa bitheena feehaa ahqaaba
23. In which they will remain for ages [unending].

لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا

Laa ya zooqoona feeha bar daw walaa sharaaba
24. They will not taste therein [any] coolness or drink

إِلَّا حَمِيمًا وَغَسَّاقًا

Illa hamee maw-wa ghas saaqa
25. Except scalding water and [foul] purulence –

جَزَاءً وِفَاقًا

Jazaa-aw wi faaqa
26. An appropriate recompense.

إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا

Innahum kaanu laa yarjoona hisaaba
27. Indeed, they were not expecting an account

وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا

Wa kazzabu bi aayaa tina kizzaba
28. And denied Our verses with [emphatic] denial.

وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا

Wa kulla shai-in ahsai naahu kitaa ba
29. But all things We have enumerated in writing.

فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا

Fa zooqoo falan-nazee dakum ill-laa azaaba
30. “So taste [the penalty], and never will We increase you except in torment.”

إِنَّ لِلْمُتَّقِينَ مَفَازًا

Inna lil mutta qeena mafaaza
31. Indeed, for the righteous is attainment –

حَدَائِقَ وَأَعْنَابًا

Hadaa-iqa wa a’anaa ba
32. Gardens and grapevines

وَكَوَاعِبَ أَتْرَابًا

Wa kaawa ‘iba at raaba
33. And full-breasted [companions] of equal age

وَكَأْسًا دِهَاقًا

Wa ka’san di haaqa
34. And a full cup.

لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا

Laa yasma’oona fiha lagh waw walaa kizzaba
35. No ill speech will they hear therein or any falsehood –

جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا

Jazaa-am mir-rabbika ataa-an hisaaba
36. [As] reward from your Lord, [a generous] gift [made due by] account,

رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَـٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا

Rabbis samaa waati wal ardi wa maa baina humar rahmaani laa yam likoona minhu khitaaba
37. [From] the Lord of the heavens and the earth and whatever is between them, the Most Merciful. They possess not from Him [authority for] speech.

يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَـٰنُ وَقَالَ صَوَابًا

Yauma yaqoo mur roohu wal malaa-ikatu saf-fal laa yatakallamoona illa man azina lahur rahmaanu wa qaala sawaaba
38. 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 will say what is correct.

ذَ‌ٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا

Zaalikal yaumul haqqu faman shaa-at ta khaaza ill-laa rabbihi ma-aaba
39. That is the True Day; so he who wills may take to his Lord a [way of] return.

إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا

In naa anzar naakum azaaban qareebaiy-yauma yan zurul marr-u maa qaddamat yadaahu wa ya qoolul-kaafiru yaa lai tanee kuntu turaaba
40. Indeed, We have warned you of a near punishment on the Day when a man will observe what his hands have put forth and the disbeliever will say, “Oh, I wish that I were dust!”

The Tafsir of Surat An-Naba

Chapter – 78
Which was revealed in Makkah

In the Name of Allah, the Most Beneficent, the Most Merciful.

(1. What are they asking about) (2. About the great news,) (3. About which they are in disagreement.) (4. Nay, they will come to know!) (5. Nay, again, they will come to know!) (6. Have We not made the earth as a bed,) (7. And the mountains as pegs) (8. And We have created you in pairs.) (9. And We have made your sleep as a thing for rest.) (10. And We have made the night as a covering,) (11. And We have made the day for livelihood.) (12. And We have built above you seven strong,) (13. And We have made (therein) a shining lamp.) (14. And We have sent down from the Mu`sirat water Thajjaj.) (15. That We may produce therewith grains and vegetations,) (16. And gardens that are Alfaf.)

Refutation against the Idolators’ Denial of the Occurrence of the Day of Judgement

In rejection of the idolators’ questioning about the Day of Judgement, due to their denial of its occurrence, Allah says,

(What are they asking about About the great news,) meaning, what are they asking about They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information.

(About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying,

(Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning.

Mentioning Allah’s Power, and the Proof of His Ability to resurrect the Dead

Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says,

(Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them.

(And the mountains as pegs) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says,

(And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah’s statement,

(And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) (30:21)

(And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan.

(And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says,

(By the night as it conceals it.) (91:4) Qatadah commented;

(And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah’s statement,

(And We have made the day for livelihood.) meaning, `We made it radiant, luminous, and shining so that the people would be able to move about in it.’ By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah’s statement,

(And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says,

(And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says,

(And We have sent down from the Mu`sirat water Thajjaj.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, “From the Mu`sirat means from the clouds.” This was also stated by `Ikrimah, Abu Al-`Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra’ said, “They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate.” This is as Allah says,

(Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48) meaning, from its midst. Concerning Allah’s statement,

(water Thajjaj) Mujahid, Qatadah, and Ar-Rabi` bin Anas all said, “Thajjaj means poured out.” At-Thawri said, “Continuous.” Ibn Zayd said, “Abundant.” In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah said to her,

(I suggest you to make an absorbent cloth for yourself.)” Meaning, `dress the area with cotton.’ The woman replied, “O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja).” This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said,

(That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.’

(grains) This refers to that which is preserved for (the usage) of humans and cattle.

(and vegetations) meaning, vegetables that are eaten fresh.

(And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says

(And gardens that are Alfaf.) Ibn `Abbas and other said, “Alfaf means gathered.” This is similar to Allah’s statement,

(And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4)

(17. Verily, the Day of Decision is a fixed time,) (18. The Day when the Trumpet will be blown, and you shall come forth in crowds.) (19. And the heaven shall be opened, and it will become as gates.) (20. And the mountains shall be moved away from their places and they will be as if they were a mirage.) (21. Truly, Hell is a place of ambush) (22. A dwelling place for the Taghun,) (23. They will abide therein Ahqab.) (24. Nothing cool shall they taste therein, nor any drink.) (25. Except Hamim, and Ghassaq) (26. An exact recompense (according to their evil crimes).) (27. For verily, they used not to look for a reckoning.) (28. But they denied Our Ayat Kidhdhaba.) (29. And all things We have recorded in a Book.) (30. So taste you. No increase shall We give you, except in torment.)

Explaining the Day of Decision and what occurs during it

Allah says about the Day of Decision — and it is the Day of Judgement — that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says,

(And We delay it only for a term fixed.) (11:104)

(The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, “Groups after groups.” Ibn Jarir said, “This means that each nation will come with its Messenger. It is similar to Allah’s statement,

(The Day when We shall call together all human beings with their Imam.) (17:71)” Al-Bukhari reported concerning the explanation of Allah’s statement,

(The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah said,

(That which is between the two blowings is forty.) Someone asked, “Is it forty days, O Abu Hurayrah” But he (Abu Hurayrah) refused to reply, saying “no comment.” They then asked, “Is it forty months” But he (Abu Hurayrah) refused to reply, saying “no comment.” They asked again, “Is it forty years” But he (Abu Hurayrah) refused to reply, saying “no comment.” (Abu Hurayrah added:) “Then the Prophet went on to say,

(Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)”

(And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels.

(And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah’s statement,

(And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) He also says,

(And the mountain will be like carded wool.) (101:5) And Allah says here,

(As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says,

(And they ask you concerning the mountains, say: “My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.”) (20:105-107) And He says,

(And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) Allah then says,

(Truly, Hell is a place of ambush) meaning, it is waiting in preparation.

(for the Taghun) These are the disobedient rejectors who oppose the Messengers.

(A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said,

(They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma`dan said, “This Ayah, and the Ayah,

except your Lord wills. )11:107( both refer to the people of Tawh?0d. Ibn Jar0r recorded this statement. Ibn Jar0r also recorded from Sa0lim that he heard Al-H?asan being asked about Alla0h s statement,

(They will abide therein Ahqab) “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).” Sa`id reported from Qatadah that he said, “Allah says,

(They will abide therein Ahqab.) (78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years.” Ar-Rabi` bin Anas said,

(They will abide therein Ahqab) “No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life).” Ibn Jarir has recorded both of these statements. Allah’s statement:

(Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says,

(Except Hamim, and Ghassaq) Abu Al-`Aliyah said, “The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink.” This has also been said by Ar-Rabi` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues,

(An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said,

(For verily, they used not to look for a reckoning.) (78:27) meaning, they did not believe that there would be an abode in which they would be taken to account.

(But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement,

(Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said;

(And all things We have recorded in a Book.) meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.’ If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says,

(So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, “Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it.” Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he 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.”

(31. Verily, for those who have Taqwa, there will be a success;) (32. Hada’iq and vineyards,) (33. And Kawa`ib Atrab,) (34. And a cup Dihaq.) (35. No Laghw shall they hear therein, nor lying;) (36. Rewarded from your Lord with a sufficient gift.)

The Great Success will be for Those Who have Taqwa

Allah informs about the happy people and what He has prepared for them of esteem, and eternal pleasure. Allah says,

(Verily, for those who have Taqwa, there will be a success;) Ibn `Abbas and Ad-Dahhak both said, “A place of enjoyable recreation.” Mujahid and Qatadah both said, “They are successful and thus, they are saved from the Hellfire.” The most obvious meaning here is the statement of Ibn `Abbas, because Allah says after this,

(Hada’iq) And Hada’iq are gardens of palm trees and other things.

(And vineyards, and Kawa`ib Atrab,) meaning, wide-eyed maidens with fully developed breasts. Ibn `Abbas, Mujahid and others have said,

(Kawa`ib) “This means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age. This means that they will only have one age.” The explanation of this has already been mentioned in Surat Al-Waqi`ah. Concerning Allah’s statement,

(And a cup Dihaq.) Ibn `Abbas said, “Continuously filled.” `Ikrimah said, “Pure.” Mujahid, Al-Hasan, Qatadah, and Ibn Zayd all said,

(Dihaq) “This means completely filled.” Then Allah says,

(No Laghw shall they hear therein, nor lying;) This is similar to Allah’s statement,

(Free from any Laghw, and free from sin.) (52:23) meaning, there will not be any vain, worthless speech therein, nor any sinful lying. Rather, it will be the abode of peace, and everything that is in it will be free of any shortcomings. Allah then says,

(Rewarded from your Lord with a sufficient gift.) meaning, `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.’ The Arabs say, “He gave me and he sufficed me.” This means that he sufficiently provided for me.” From this comes the saying, “Allah is sufficient for me.”

(37. The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom th- ey cannot dare to speak.) (38. The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom Ar-Rahman allows, and he will speak what is right.) (39. That is the True Day. So, whosoever wills, let him seek a place with His Lord!) (40. Verily, We have warned you of a near torment — the Day when man will see that which his hands have sent forth, and the disbeliever will say: “Woe to me! Would that I were dust!”)

No one will dare to speak before Allah — not even the Angels – without first receiving Permission

Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,

(With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,

(Who is he that can intercede with Him except with His permission) (2:255) It is also similar to His statement,

(On the Day when it comes, no person shall speak except by His leave.) (11:105)

(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha`bi, Sa`id bin Jubayr and Ad-Dahhak. This is as Allah says,

(Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194) Muqatil bin Hayyan said, “The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation.” Allah said;

(except him whom Ar-Rahman allows,) This is similar to Allah’s statement,

(On the Day when it comes, no person shall speak except by His leave.) (11:105) This is similar to what has been confirmed in the Sahih, that the Prophet said,

(And none will speak on that Day except the Messengers.)” Allah said,

(and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and `Ikrimah both said. In reference to Allah’s statement,

(That is the True Day.) meaning, it will come to pass and there is no avoiding it.

(So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.

The Day of Judgement is Near

Allah said,

(Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.

(the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him — the good and bad, and the old and new. This is similar to Allah’s statement,

(And they will find all that they did, placed before them.) (18:49) t It is also similar to His statement,

(On that Day man will be informed of what he sent forward, and what he left behind.) (75:13) Then Allah says,

(and the disbeliever will say: “Woe to me! Would that I were dust!”) meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life.

He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns.

Then, when the judgement between them is finished, He (Allah) will say to them (the animals), “Be dust.” So they will all become dust. Upon witnessing this the disbeliever will say,

(Would that I were dust!) meaning, `I wish I was an animal so that I would be returned to dust.’ Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, `Abdullah bin `Amr, and others concerning this.

This is the end of the Tafsir of Surat An-Naba’. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.