This is a translation from Dr Fadhel Saleh Al-Samarra’i’s لَمَسات بَيانِيَّة لِسُوَر القُرْآن الكَرِيم ‘Rhetorical Perceptions in the Surahs of the Holy Qur’an.’ Dr Fadhel (b.1933) is a former Professor of Literature at the College of Arabic Language at the University of Sharjah. His full biography can be read here.
Juz Amma (From Surah An-Naba’ to Surah An-Nas)
Objective of the Juz’ (a thirtieth part of the Qur’an): The Hereafter belongs to Allah Almighty; a reminder of the Hereafter and the meeting with Allah.
Juz’ ‘Amma—the thirtieth and final part of the Holy Quran—comprises 37 short Surahs. The central theme of these Surahs, and of the Juz’ as a whole, is that the Hereafter belongs to Allah Almighty. It calls upon the human being to remain connected and obedient to their Lord, for all matters rest in the hands of Allah—Blessed and Exalted is He. This part serves as a reminder of the Hereafter, the Resurrection, the meeting with Allah (Mighty and Majestic), and His power within the universe—all conveyed through short, poignant, and gentle Surahs.
Here, we explore some of the meanings found in the Surahs of this Juz’. Notably, this section includes Surah Al-Alaq and Surah An-Nasr; the former heralds the commencement of the Message and the call to faith “Read in the name of your Lord who created”, while the latter—Surah An-Nasr—marks the conclusion of the Message and foreshadows the passing of the Messenger ﷺ.
Such is the nature of the Surahs in the thirtieth part of the Holy Quran: each one seems to encapsulate a key objective from the preceding twenty-nine parts, while serving as a reminder of the Hereafter and the meeting with Allah Almighty. This ensures that no one forgets that implementing this way of life is a religious obligation upon Muslims—a matter for which they will be held accountable on the Day of Judgment. On that Day, people will stand before Allah Almighty to answer for what they contributed to the support of this faith, the deeds they performed during their worldly lives, and the extent to which they applied the religion’s teachings, laws, and ethics in their own lives and in their dealings with others.
Surah An-Naba’
In the Name of Allah—the Most Compassionate, Most Merciful
Pagans Mock the Truth
1. What are they asking one another about? 2. About the momentous news, 3. over which they disagree. 4. But no! They will come to know. 5. Again, no! They will come to know.
Miracle of Allah’s Creation
6. Have We not smoothed out the earth ˹like a bed˺, 7. and ˹made˺ the mountains as ˹its˺ stakes, 8. and created you in pairs, 9. and made your sleep for rest, 10. and made the night as a cover, 11. And made the day for livelihood, 12. and built above you seven mighty ˹heavens˺, 13. and placed ˹in them˺ a shining lamp, 14. and sent down from rainclouds pouring water, 15. producing by it grain and ˹various˺ plants, 16. and dense orchards?
Horrors of Judgment Day
17. Indeed, the Day of ˹Final˺ Decision is an appointed time— 18. ˹it is˺ the Day the Trumpet will be blown, and you will ˹all˺ come forth in crowds. 19. The sky will be ˹split˺ open, becoming ˹many˺ gates, 20. and the mountains will be blown away, becoming ˹like˺ a mirage.
Punishment of the Disbelievers
21. Indeed, Hell is lying in ambush 22. as a home for the transgressors, 23. where they will remain for ˹endless˺ ages. 24. There they will not taste any coolness or drink, 25. except boiling water and ˹oozing˺ pus— 26. a fitting reward. 27. For they never expected any reckoning, 28. and totally rejected Our signs. 29. And We have everything recorded precisely. 30. ˹So the deniers will be told,˺ “Taste ˹the punishment˺, for all you will get from Us is more torment.”
Reward of the Believers
31. Indeed, the righteous will have salvation— 32. Gardens, vineyards, 33. and full-bosomed maidens of equal age, 34. and full cups ˹of pure wine˺, 35. never to hear any idle talk or lying therein —36. a ˹fitting˺ reward as a generous gift from your Lord, 37. the Lord of the heavens and the earth, and everything in between, the Most Compassionate. No one will dare speak to Him 38. on the Day the ˹holy˺ spirit and the angels will stand in ranks. None will talk, except those granted permission by the Most Compassionate and whose words are true. 39. That Day is the ˹ultimate˺ truth. So let whoever wills take the path leading back to their Lord.
Wake-up Call to Humanity
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.”
The correspondence between the concluding verses of Al-Mursalat (the previous chapter) and the opening verses of An-Naba’
We left off at Surah Al-Mursalat and Surah An-Naba’—the 77th and 78th Surahs. The conclusion of Surah Al-Mursalat addresses the recompense of both the believers and the deniers—from “Indeed, the righteous will be amidst shade and springs” (41) to “Woe, that Day, to the deniers” (45) and “Eat and enjoy yourselves a little; indeed, you are criminals” (46).
Then comes the beginning of Surah An-Naba’: “About what are they asking one another? (1) About the great news (2) over which they are in disagreement? (3)” According to most mufasireen, this “great news” refers to the Day of Resurrection. Thus, a connection is established between the preceding and succeeding Surahs: the former describes the conditions of the Day of Resurrection—culminating in the declaration, “Woe, that Day, to the deniers” (45)—and the latter immediately follows with the question, “About what are they asking one another? (1) About the great news (2) over which they are in disagreement? (3)”
This demonstrates a clear link to the Surah that came before it i.e. Al-Mursalat.
The Purpose of the Surah
It is a Meccan Surah named An-Naba’ (The Great News) because it conveys significant tidings regarding the Resurrection and the gathering of mankind. Its verses center on affirming the doctrine of the Resurrection—a concept denied by the polytheists. The Surah addresses the themes of the Resurrection, the Hereafter, and divine recompense, presenting evidence of Allah Almighty’s power within the universe; it establishes that the One capable of creating the universe and all it contains is equally capable of recreating human beings after death. It speaks of the Resurrection and Hell—prepared for the disbelievers—detailing the various forms of humiliating torment awaiting them. In contrast, it describes what Allah Almighty has prepared for the righteous, employing the method of alternating between encouragement and warning—a stylistic approach frequently found throughout the Quran. Finally, the Surah concludes by discussing the terrors of the Day of Judgment.
The Rhetorical Perceptions in the surah
What is the difference between naba’ (النبأ) and khabar (الخبر)?
According to linguists, النبأ (a momentous piece of news or a significant report) is more important and significant than الخبر (ordinary news or a report), carrying a vital implication—as seen in the verse: (وَجِئْتُكَ مِن سَبَإٍۭ بِنَبَإٍ يَقِينٍ) “And I have come to you from Sheba with certain news (نبأ).”[1]
In the Quran, النبأ denotes greater importance than الخبر: (قُلْ هُوَ نَبَؤٌا۟ عَظِيمٌ) “Say, ‘It is a momentous report (نبأ)”[2] and (عَنِ ٱلنَّبَإِ ٱلْعَظِيمِ) “About the momentous report.”[3]
Linguistically, النبأ implies emergence or manifestation.
The Holy Quran uses the word الخبر in two instances within the story of Musa (peace be upon him): (قَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ ٱلنَّارِ لَعَلَّكُمْ تَصْطَلُونَ) “He said to his family, ‘Stay here, ˹for˺ I have spotted a fire. Perhaps from there I can bring you some directions (خبر) or a torch from the fire so you may warm yourselves’”[4] and (إِذْ قَالَ مُوسَىٰ لِأَهْلِهِۦٓ إِنِّىٓ ءَانَسْتُ نَارًا سَـَٔاتِيكُم مِّنْهَا بِخَبَرٍ أَوْ ءَاتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ) “˹Remember˺ when Moses said to his family, ‘I have spotted a fire. I will either bring you some directions from there, or a burning torch so you may warm yourselves.'”[5]
Thus, there is a distinction between الخبر and a momentous النبأ. When recounting the stories of past peoples and messengers, the Qur’an employs the term النبأ e.g. (أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ فَذَاقُوا۟ وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ) “Have the stories of those who disbelieved before not reached you ˹pagans˺? They tasted the evil consequences of their doings, and they will suffer a painful punishment.”[6] See also Ibrahim: 9, Yunus: 71, Hud: 120…
Furthermore, the verb form IV derived from النبأ—namely (أنبأ) —carries greater weight than the corresponding verb form IV derived from الخبر—namely (أخبر).
The implication of all this is that النبأ signifies something of greater magnitude than الخبر.
Do “stakes” (الأوتاد) refer to the pyramids?
The Almighty says: “And the mountains as stakes”[7] and He describes Pharaoh as “Pharaoh, the possessor of the stakes.”[8] Archaeologists state that the Pharaoh who perished in the sea was one individual, while the one who built the pyramids was a different Pharaoh. So, do the “stakes” (الأوتاد) refer to the pyramids, or do they hold another meaning?
Answered by Dr. Hossam Al-Nuaimi
Archaeological studies have confirmed—through the analysis of body parts—that one of the Pharaohs currently in Egypt died by drowning. This substantiates the truth mentioned in the Holy Quran: “So today We will save you in body that you may be to those who succeed you a sign…”[9] Allah Almighty saved his body after death; his people subsequently retrieved, mummified, and buried him according to their customs, and he was later recovered and now resides in a museum in Egypt. This is not the Pharaoh who built the pyramids; rather, they were built by another. The one who drowned was the Pharaoh of Musa. “Pharaoh” was a title for the rulers of Egypt during a certain era, much like “Caesar” or “Chosroes”.
To the best of my knowledge, no one has claimed that the “stakes” (الأوتاد) refer to the pyramids. In the view of Quranic exegetes, the phrase “and the mountains as stakes” draws upon the nature of a tent peg—which is driven partly into the ground to anchor the tent. The guy-ropes (الأسباب)—the cords securing the tent—are tied to these stakes to form the structure, with a central pole standing in the middle. Consider this saying, “Prayer is the pillar of the deen; whoever establishes it establishes the deen, and whoever destroys it destroys the deen.”[10]
One might set the stakes and tie the guy-ropes but fail to erect the central pole; the result is not a tent, but merely a sheet staked down at various points—offering no shelter from cold or heat. Similarly, a person may be generous, kind, charitable, and of good character—qualities that are indeed desirable—yet if they do not pray, they lack the central pillar; they have no “home.” Conversely, one might erect the pole but fail to secure the stakes and ropes—praying, for instance, while simultaneously reviling, cursing, and mistreating others. Such a person has not secured the guy-ropes; again, there is no true home—only a pole surrounded by fabric, offering no real shelter. This imagery found in the noble ‘Hadith’ is truly magnificent.
In studies of the Earth’s physical nature, scientists state that the Earth’s topography—specifically its mountains—stabilizes the landmass; otherwise, constant earthquakes would occur, and the land would be submerged by water. This aligns with the words of Allah (Glory be to Him)—spoken by those who are not necessarily Muslim—that just as stakes secure the corners of a tent, mountains stabilize the land. “Have We not made the earth a resting place?”[11] —spread out, prepared, and ready like a child’s cradle. “And the mountains as stakes”—We established them to keep the land stable and secure.
Regarding Pharaoh, the “stakes” (الأوتاد) are distinct from mountains, as our scholars have noted. There are two interpretations regarding these stakes: one suggests they refer to the vast number of troops who anchored his rule. Another view—closely related—holds that because his army was so numerous, they would carry tents on their campaigns; thus, he is described as “the Possessor of Stakes” due to the sheer number of tents—and by extension, the vastness of his forces.
Is there a basis for preferring one view over the other? Consider the verse: “who tyrannized within the lands.”[12] If we link this back to the “stakes,” it implies his entourage or retinue; if we link it to all the aforementioned peoples, both possibilities remain. The pronoun (الَّذِينَ) is used for rational beings so could refer to the group as a whole. Although “stakes” are inanimate objects—where one might have expected the non-rational form (التي)—the Quran employs (الَّذِينَ) because the intended meaning refers to the rational beings (the people) who upheld Pharaoh’s rule; thus, the reference is made using the form reserved for rational beings.
The “stakes” refer either to the aides who secured his rule—making the term a metaphor (مجازاً)—or to actual tent stakes. The phrase “mountains as stakes” is a simile likening mountains to stakes; they serve as stakes for the earth, protecting it just as stakes secure and protect a tent.
What is the significance of using the plural form (We) in the Quran?
What is the significance of using the plural form in the Quran—such as (ضربنا) “We struck/set forth”, (رفعنا) “We raised”, (قلنا) “We said”, (أنزلنا) “We sent down”, and others found in the text?
The Quran employs both plural and singular forms. The plural form incorporates what is known as the “pronoun of majesty” (ضمير التعظيم) used when the context demands an expression of grandeur or abundance. Conversely, the singular form is used when the context emphasizes Divine Oneness or specific situations, such as the imposition of a singular punishment.
However, it is important to note a significant point: whenever the pronoun of majesty (the royal “We”) is used in the Holy Quran—without exception—it is invariably followed by an expression indicating singularity. This serves to dispel any suspicion of polytheism, particularly given that the initial recipients of the Quran were deeply entrenched in idolatry; thus, the pronoun of majesty cannot be sustained throughout the entire passage without an accompanying indicator of singularity.
Another example is found in Surah An-Naba. While most verses employ the pronoun of majesty—such as “And We created you in pairs, And We made your sleep a rest, And We made the night a covering, And We made the day for livelihood, And We built above you seven strong [heavens], And We made a burning lamp, And We sent down from the rain clouds pouring water”[13]—the verses towards the end of the Surah shift to the singular: “Lord of the heavens and the earth and whatever is between them, the Most Merciful; they possess not from Him [the authority for] speech. The Day that the Spirit and the angels will stand in rows—they will not speak except for whom the Most Merciful has permitted and who has said what is correct.”[14]
Why was the verb (جَعَلْنا) “We made/placed” not repeated?
In Surah Yasin Allah says,
وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَـٰهُمْ فَهُمْ لَا يُبْصِرُونَ
“and have placed a barrier before them and a barrier behind them and covered them ˹all˺ up, so they fail to see ˹the truth˺.”[15]
Why was the verb (جَعَلْنا) “We made/placed” not repeated here, as it was in the Almighty’s saying:
وَ جَعَلْنَا ٱلَّيْلَ لِبَاسًا وَ جَعَلْنَا ٱلنَّهَارَ مَعَاشًا
“And We made the night a covering and We made the day for livelihood”[16] ?
Repetition (التَكْرار) generally serves to emphasize (التَوْكِيد) a point. Is the intended action to move forward or to go back? It is moving forward; therefore, the two actions are not equivalent—moving backward is not the same as moving forward. Moving forward implies having a goal, and the forward movement itself is what matters most so the text uses the verb (جَعَلْنا). However, moving backward is not on the same level as moving forward, so the verb (جَعَلْنا) was not repeated for the backward movement because the two actions are not equivalent. Had the text said, (وجعلنا من خلفهم سدا) “And We placed a barrier behind them,” it would imply equivalence, whereas moving forward is distinct from moving backward.
In contrast, consider the Almighty’s words:
وَجَعَلْنَا اللَّيْلَ لِبَاسًا وَجَعَلْنَا النَّهَارَ مَعَاشًا
“And We made the night a covering, and We made the day for livelihood.”[17]
Life cannot be sustained without both; they are of equal importance. Life is not viable with only one—neither a night without a day nor a day without a night. The Almighty also says:
قُلْ أَرَءَيْتُمْ إِن جَعَلَ ٱللَّهُ عَلَيْكُمُ ٱلَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ مَنْ إِلَـٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِضِيَآءٍ ۖ أَفَلَا تَسْمَعُونَ
قُلْ أَرَءَيْتُمْ إِن جَعَلَ ٱللَّهُ عَلَيْكُمُ ٱلنَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ مَنْ إِلَـٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ
Ask ˹them, O Prophet˺, “Imagine if Allah were to make the night perpetual for you until the Day of Judgment, which god other than Allah could bring you sunlight? Will you not then listen?” Ask ˹them also˺, “Imagine if Allah were to make the day perpetual for you until the Day of Judgment, which god other than Allah could bring you night to rest in? Will you not then see?”[18]
Here, night and day are of equal importance to life—neither suffices on its own—so the verb (جَعَلْنا) was repeated. In Surah Ya-Sin, however, the two actions are not equivalent so the verb was not repeated.
Why was the verbal noun (كِذّاب) used instead of (تكذيب)?
Regarding the word (كِذّاب) in Surah An-Naba’ (وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا كِذَّابًا) “and totally rejected Our signs,”[19] why was the verbal noun (كِذّاب) used instead of (تكذيب)—especially given that (تكذيب) appears in Surah Al-Burūj (بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى تَكْذِيبٍ) “Yet the disbelievers ˹still˺ persist in denial.”[20] Does this choice have any significance regarding the meaning?
The term (الكِذّاب) is a verbal noun (مَصْدَر) signifying excessive denial, as established in Arabic linguistics. It denotes the act of denying or lying; it serves as the verbal noun for both (كذب) “to lie” and (كذّب) “to deny/call a liar”. While the standard verbal noun for (كذّب) follows the (تفعيل) pattern[21]—yielding (تكذيب) “the act of calling someone a liar” which is analogous to (تعليم) “teaching” from (عَلَّمَ) “to teach”, or (تسليم) “handing over” from (سَلَّمَ), or (تكليم) “speaking to” from (كَلَّمَ) “to speak”—the form (الكِذّاب) was also prevalent among the eloquent Arabs. It signifies not merely denial, but excessive denial (تكذيباً مفرطاً)—an intensification and exaggeration (المُبالَغَة) of the act.
When one says a person (يكذِّب كِذّاباً) “He vehemently denies”, (يقضي قضّاءاً) “He issues a judicial ruling”, or (يفسر فساراً) “He interprets it in a specific way”, the form implies excess (إِفْراط). In the verse (وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا كِذَّابًا) “and totally rejected Our signs,” the word denotes excessive denial (تكذيباً مفرطاً).
Having established that (الكِذّاب) signifies excessive denial, the question arises: why was (تكذيب) used in Surah Al-Buruj? If it signifies excessive denial, why was (كِذّاب) chosen here, whereas (تكذيب) is used elsewhere?
Let us read the context to clarify the matter:
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا
لِّلطَّـٰغِينَ مَـَٔابًا
لَّـٰبِثِينَ فِيهَآ أَحْقَابًا
لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا
إِلَّا حَمِيمًا وَغَسَّاقًا
جَزَآءً وِفَاقًا
إِنَّهُمْ كَانُوا۟ لَا يَرْجُونَ حِسَابًا
وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا كِذَّابًا
وَكُلَّ شَىْءٍ أَحْصَيْنَـٰهُ كِتَـٰبًا
فَذُوقُوا۟ فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا
Indeed, Hell is lying in ambush as a home for the transgressors, where they will remain for ˹endless˺ ages. There they will not taste any coolness or drink, except boiling water and ˹oozing˺ pus—a fitting reward. For they never expected any reckoning, and totally rejected Our signs. And We have everything recorded precisely. ˹So the deniers will be told,˺ “Taste ˹the punishment˺, for all you will get from Us is more torment.”[22]
Regarding Surah Al-Buruj, it states:
هَلْ أَتَىٰكَ حَدِيثُ ٱلْجُنُودِ
فِرْعَوْنَ وَثَمُودَ
بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى تَكْذِيبٍ
“Has the story of the ˹destroyed˺ forces reached you ˹O Prophet˺—˹the forces of˺ Pharaoh and Thamûd? Yet the disbelievers ˹still˺ persist in denial.”[23]
Why is there an intensification of emphasis here?
First, in Surah Al-Buruj, Pharaoh and Thamud are mentioned without further detail. In Surah An-Naba’, however, the (الطاغِينَ) “transgressors” are mentioned—those who did not expect a reckoning and who vehemently denied Our signs (using (مفعول مطلق) “the emphatic verbal noun” – (كِذَّابًا). Because the description of their disbelief was more detailed here than in Al-Buruj, the description of their state was also more elaborate. Furthermore, because the description was intensified—emphasized by the emphatic (كِذَّابًا)—the punishment was also increased; thus, it states: (فَذُوقُوا۟ فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا) “˹So the deniers will be told,˺ “Taste ˹the punishment˺, for all you will get from Us is more torment.”[24] The increase in the description of their disbelief corresponded to an increase in the punishment.
It would be a mistake to assume that the word (كِذَّابًا) was chosen merely to suit the rhyming scheme (فَواصِل). While it certainly harmonizes with the rhyme, from a rhetorical perspective, it is far more profound. It conveys attributes not mentioned elsewhere.
Consider, for instance, the passage in Surah Al-Bur uj: (بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ وَاللَّهُ مِنْ وَرَائِهِمْ مُحِيطٌ) “But those who disbelieve are in a state of denial, and Allah encompasses them from behind.”[25] The phrase (فِي تَكْذِيبٍ) “in a state of denial” implies they are immersed in it—much like being submerged in deep waters—with denial surrounding them; thus, the text states that while denial encompasses them, Allah encompasses all things.
In the verse from Surah An-Naba’— (لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّٰبًا) “never to hear any idle talk or lying therein”[26]—the context is Paradise. One might ask: since (الكِذّاب) signifies (تكذيب) “excessive denial or lying,” does this imply they might hear minor instances of lying (الكِذْب)?
In the Arabic language, (الكِذّاب) serves as the verbal noun for both (كَذَب) “to lie” and (كذّب) “to deny/call a liar”. By using this single term, the verse negates both meanings simultaneously: they hear neither lying nor denial—neither in small measure nor in large. Instead of stating (لا كذباً ولا تكذيباً ) “neither lying nor denial” separately, the text employs a single verbal noun that encompasses both concepts.
What is the difference between (الإِحْصاء) and (العَدّ)?
(الإِحْصاء) “comprehensive recording” entails both (العَدّ) “counting” and (الحِفْظ) “preservation”, not merely counting. While simple counting involves only noting the number, (الإِحْصاء) is counting combined with preservation—as in the verse: (وَكُلَّ شَىْءٍ أَحْصَيْنَـٰهُ كِتَـٰبًا) “And We have everything recorded precisely,”[27]—meaning (عَدَّدْناهُ) (عَدَّدْناهُ و حَفِظْناهُ) “We counted it and preserved it.” The verb (عَدَّ) “to count” implies the aggregation of numbers with one another.
What is the rhetorical significance behind the ordering of (الملائكة) “the angels” and (الرُوح) “the Spirit”?
What is the rhetorical significance behind the ordering of (الملائكة) “the angels” and (الرُوح) “the Spirit” in the Quranic verses:
تَعْرُجُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥ خَمْسِينَ أَلْفَ سَنَةٍ
“˹through which˺ the angels and the ˹holy˺ spirit will ascend to Him on a Day fifty thousand years in length.”[28]
تَنَزَّلُ ٱلْمَلَـٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ
“That night the angels and the ˹holy˺ spirit descend, by the permission of their Lord, for every ˹decreed˺ matter.”[29]
يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَـٰٓئِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَقَالَ صَوَابًا
“on the Day the ˹holy˺ spirit and the angels will stand in ranks. None will talk, except those granted permission by the Most Compassionate and whose words are true.”[30]
What is the significance of placing “the angels” before (تَقْدِيم) or after (تَأْخِير) “the Spirit” in these instances?
The angels are mentioned first when movement is involved—given the frequent ascent and descent of angels e.g.
هَلْ يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ ٱللَّهُ فِى ظُلَلٍ مِّنَ ٱلْغَمَامِ وَٱلْمَلَـٰٓئِكَةُ
“Are they waiting for Allah ˹Himself˺ to come to them in the shade of clouds, along with the angels?”[31]
أَن يُمِدَّكُمْ رَبُّكُم بِثَلَـٰثَةِ ءَالَـٰفٍ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُنزَلِينَ
“That your Lord should reinforce you with three thousand angels sent down.”[32]
وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلآئِكَةَ
“And even if We had sent down the angels to them…”[33]
Thus, where there is movement, the angels are mentioned first; where there is little or no movement, the Spirit is mentioned first e.g.,
يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَـٰٓئِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَقَالَ صَوَابًا
“on the Day the ˹holy˺ spirit and the angels will stand in ranks. None will talk, except those granted permission by the Most Compassionate and whose words are true.”[34]
This instance involves neither movement nor ascent or descent. Regarding the (الرُوح) “Spirit,” opinions differ: some say it is Jibraeel—peace be upon him—while others say it is a mighty creation of Allah. The angels are mentioned first at times of movement, whereas if the angels and the Spirit are grouped together in a context devoid of movement, the Spirit is mentioned first.
What is the rhetorical significance of the particle of emphasis (إِنَّ) in “Indeed, We have warned you of a near punishment”?
What is the rhetorical significance of the verse in Surah Al-Layl (فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ) “And so I have warned you of a raging Fire” appearing without a particle of emphasis (إِنَّ) —unlike the verse in Surah An-Naba’ – (إِنَّآ أَنذَرْنَـٰكُمْ عَذَابًا قَرِيبًا) “Indeed, We have warned you of an imminent punishment.”[35]
Surah An-Naba’ contains an element of emphasis (تَوْكِيد) because the warning within it is extensive and recurrent—spanning the beginning, middle, and end of the Surah e.g., (كلا سيعلمون ثم كلا سيعلمون) “But no! They will come to know. Again, no! They will come to know.”[36] (إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا لِّلطَّـٰغِينَ مَـَٔابًا) “Indeed, Hell is lying in ambush as a home for the transgressors.”[37] (إِنَّآ أَنذَرْنَـٰكُمْ عَذَابًا قَرِيبًا) “Indeed, We have warned you of an imminent punishment.”[38]
This warning is broad, sustained, continuous, and repeated, making it more emphatic than the warning found in Surah Al-Layl. In Surah Al-Layl, by contrast, the warning appears in only a single verse; thus, it does not require such emphasis.
The correspondence between the beginning of the Surah and its conclusion.
The surah begins with: “What are they asking one another about? About the momentous news, over which they disagree. But no! They will come to know. Again, no! They will come to know.”[39]
The answer will come to them; they will learn the answer. Thus, the questioning—according to the mufasireen—concerns the Resurrection, as they engage in debate over it characterized by denial and mockery. It concludes with a description of that Day: “That Day is the ˹ultimate˺ truth. So let whoever wills take the path leading back to their Lord. 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.’”[40]
Thus, the passage addresses their mockery of the Day of Judgment and their frivolous discourse regarding it. It begins by highlighting their questioning, ridicule, and idle talk concerning the Hereafter, and concludes by describing that Day and the ultimate fate awaiting them—either as a believer who attains salvation or as a disbeliever who cries out, “I wish I were dust.” In short, the entire passage, from beginning to end, focuses on the Hereafter.
The conclusion of Surah An-Naba’ corresponds to the beginning of Surah An-Nazi‘at (the next chapter)
The conclusion of Surah An-Naba’ regarding the Last Day—“on the Day the ˹holy˺ spirit and the angels will stand in ranks. None will talk, except those granted permission by the Most Compassionate and whose words are true. That Day is the ˹ultimate˺ truth. So let whoever wills take the path leading back to their Lord,”[41]—and the opening of Surah An-Nazi’at regarding that same Day—“˹Consider˺ the Day ˹when˺ the quaking Blast will come to pass, followed by a second Blast. ˹The deniers’˺ hearts on that Day will be trembling ˹in horror˺, with their eyes downcast,”[42] refers to the very same Day, appearing as a continuation of one another.
Notes
[1] An-Naml 22
[2] Sad 67
[3] An-Naba’ 2
[4] Al-Qasas 29
[5] An-Naml 7
[6] At-Taghabun 5
[7] Surh An-Naba 7
[8] Al-Fajr 10
[9] Yunus 92
[10] This ‘hadith’ is considered weak. https://mosannefat.net/forbidden/7552
[11] An-Naba 9
[12] Al-Fajr 11
[13] An-Naba 8-14
[14] An-Naba 37-38
[15] Yasin, 9
[16] An-Naba 10-11
[17] An-Naba 10-11
[18] Al-Qasas, 71-72
[19] An-Naba 28
[20] Al-Buruj 19
[21] Verb Form II
[22] An-Naba 21-30
[23] Al-Buruj 17-19
[24] An-Naba 30
[25] Al-Buruj 19-20
[26] An-Naba 35
[27] An-Naba 29
[28] Al-Ma’arij 4
[29] Al-Qadr 4
[30] An-Naba’ 38
[31] Al-Baqarah 210
[32] Al-Imran 124
[33] Al-An’am 111
[34] An-Naba’ 38
[35] An-Naba’ 40
[36] An-Naba’ 4-5
[37] An-Naba’ 21-22
[38] An-Naba’ 40
[39] An-Naba’ 1-5
[40] An-Naba’ 39-40
[41] An-Naba’ 38-39
[42] An-Nazi’at 6-9