Surah 78. An-Naba

[On that Day,] verily, hell will lie in wait [for those who deny the truth] -

  - Mohammad Asad

For sure, the hell shall lie in ambush,

  - Muhammad Farooq-i-Azam Malik

Indeed, Hell is lying in ambush

  - Mustafa Khattab

Lo! hell lurketh in ambush,

  - Marmaduke Pickthall

Truly Hell is as a place of ambush ⁵⁸⁹⁹

  - Abdullah Yusuf Ali

Hell, the embodiment of evil, is lying in wait like an ambush for every one. We should be on our guard. For the transgressors, those who have wilfully rebelled against Allah, it will be a definite destination, from which there is no return, except, it may be, after ages, i.e., unless Allah so wills: Cf. vi. 128, and n. 951.

a goal for all who are wont to transgress the bounds of what is right!

  - Mohammad Asad

to become a home for the transgressors.

  - Muhammad Farooq-i-Azam Malik

as a home for the transgressors,

  - Mustafa Khattab

A home for the rebellious.

  - Marmaduke Pickthall

For the transgressors a place of destination:

  - Abdullah Yusuf Ali

In it shall they remain for a long time.¹²

  - Mohammad Asad

I.e., not forever, since the term huqb or hiqbah (of which ahqab is the plural) denotes no more than "a period of time" or "a long time" (Jawhari) - according to some authorities, "eighty years" according to others, "a year" or simply "years" (Asas, Qamus, Lisan al-'Arab, etc.). But however one defines this term, it is obvious that it signifies a limited period of time, and not eternity: and this is in tune with many indications in the Qur'an to the effect that the suffering described as "hell" is not eternal (see note [114] on the last paragraph of 6:128 ), as well as with several authentic sayings of the Prophet (e.g., the one quoted in note [10] on 40:12 ).

There they shall live for ages,

  - Muhammad Farooq-i-Azam Malik

where they will remain for 'endless' ages.

  - Mustafa Khattab

They will abide therein for ages.

  - Marmaduke Pickthall

They will dwell therein for ages.

  - Abdullah Yusuf Ali

Neither coolness shall they taste therein nor any [thirst-quenching] drink -

  - Mohammad Asad

in it they shall taste neither refreshment nor drink,

  - Muhammad Farooq-i-Azam Malik

There they will not taste any coolness or drink,

  - Mustafa Khattab

Therein taste they neither coolness nor (any) drink

  - Marmaduke Pickthall

Nothing cool shall they tastes therein nor any drink

  - Abdullah Yusuf Ali

only burning despair and ice-cold darkness:¹³

  - Mohammad Asad

For my rendering of hamim as "burning despair", see surah {6}, note [62]. The meaning of ghassaq is explained in note [47] on {38:57-58}.

except scalding water and decaying filth:

  - Muhammad Farooq-i-Azam Malik

except boiling water and 'oozing' pus-

  - Mustafa Khattab

Save boiling water and a paralyzing cold:

  - Marmaduke Pickthall

Save a boiling fluid and a fluid dark murky intensely cold ⁵⁹⁰⁰

  - Abdullah Yusuf Ali

Cf. x. 4, and n. 1390; also xxxviii. 57, and n. 4213.

a meet requital [for their sins]!

  - Mohammad Asad

a fitting recompense for their deeds.

  - Muhammad Farooq-i-Azam Malik

a fitting reward.

  - Mustafa Khattab

Reward proportioned (to their evil deeds).

  - Marmaduke Pickthall

A fitting recompense (for them). ⁵⁹⁰¹

  - Abdullah Yusuf Ali

Their transgressions go on progressively as they refuse to repent and turn to Allah. The fire of misery begins to blaze forth more and more fiercely, an there is nothing to cool that blaze; their food and drink themselves are tainted with the disorder of contradictory elements,-boiling hot drink, with intensely cold, murky, and disgusting fluids. These are fitting punishments for their crimes, which are inconsistent with the pure and gentle mould in which Allah had originally cast their nature.

Behold, they were not expecting to be called to account?

  - Mohammad Asad

For they never expected to be accountable,

  - Muhammad Farooq-i-Azam Malik

For they never expected any reckoning,

  - Mustafa Khattab

For lo! they looked not for a reckoning;

  - Marmaduke Pickthall

For that they used not to fear any account (for their deeds) ⁵⁹⁰²

  - Abdullah Yusuf Ali

It was not isolated acts, but a continued course of evil conduct; they repudiated the moral and spiritual responsibility for their lives; and they impudently called Truth itself by false names and disdained Allah's Signs, which were vouchsafed for their instruction. These are not mere impressions; these are hard facts "preserved on record", so that every deed can have its due weight in making up the account.

having given the lie to Our messages one and all:

  - Mohammad Asad

and wittingly rejected Our revelations.

  - Muhammad Farooq-i-Azam Malik

and totally rejected Our signs.

  - Mustafa Khattab

They called Our revelations false with strong denial.

  - Marmaduke Pickthall

But they (impudently) treated Our Signs as false.

  - Abdullah Yusuf Ali

but We have placed on record every single thing [of what they did].

  - Mohammad Asad

But We had recorded everything in a Book.

  - Muhammad Farooq-i-Azam Malik

And We have everything recorded precisely.

  - Mustafa Khattab

Everything have We recorded in a Book.

  - Marmaduke Pickthall

And all things have We preserved on record.

  - Abdullah Yusuf Ali

[And so We shall say:] "Taste, then, [the fruit of your evil doings,] for now We shall bestow on you nothing but more and more suffering!"¹⁴

  - Mohammad Asad

Lit., "We shall not increase you in anything but suffering": i.e., until the sins committed in this world are atoned for by commensurate suffering in the hereafter - for "whoever shall come [before God] with an evil deed will be requited with no more than the like thereof; and none shall be wronged" 6:160 .

It will be said: "Taste the fruits of your deeds! You shall have nothing but increase in punishment."

  - Muhammad Farooq-i-Azam Malik

'So the deniers will be told,' 'Taste 'the punishment', for all you will get from Us is more torment.'

  - Mustafa Khattab

So taste (of that which ye have earned). No increase do We give you save of torment.

  - Marmaduke Pickthall

"So taste ye (the fruits of your deeds); for no increase shall We grant you except in Punishment." ⁵⁹⁰³

  - Abdullah Yusuf Ali

Just as there is a progressive deterioration in the sinner's soul when he surrenders himself to evil, so there is a progressive increase in the Penalty which he suffers.

[But,] verily, for the God-conscious there is supreme fulfilment in store:¹⁵

  - Mohammad Asad

I.e., the fulfilment of all that a human being may ever desire (Razi), symbolized by the "luxuriant gardens", etc., of the sequence.

On that Day, the righteous will certainly achieve their Heart's desires:

  - Muhammad Farooq-i-Azam Malik

Indeed, the righteous will have salvation-

  - Mustafa Khattab

Lo! for the duteous is achievement

  - Marmaduke Pickthall

Verily for the righteous there will be a fulfillment of (the Heart's) desires; ⁵⁹⁰⁴

  - Abdullah Yusuf Ali

This is true Salvation. It is not only safety and felicity, but the attainment of the final Goal, the supreme Achievement, the Fulfilment of the highest in human nature, the satisfaction of the true and pure desires of the heart,-seeing the "Face of Allah". See n. 4733 to xliv. 57.

luxuriant gardens and vinyards,

  - Mohammad Asad

beautiful gardens, vineyards;

  - Muhammad Farooq-i-Azam Malik

Gardens, vineyards,

  - Mustafa Khattab

Gardens enclosed and vineyards,

  - Marmaduke Pickthall

Gardens enclosed and Grape-vines; ⁵⁹⁰⁵

  - Abdullah Yusuf Ali

The supreme Achievement, or the Fulfilment of the Heart's Desires, spoken of in the last verse, is now described in three illustrations (verses 32-34), as further explained by two negatives (verse 35). The first is the enclosed Fruit-Garden, represented by the Grape. The Garden in its many aspects is the most frequent expression adopted for Bliss. The most carefully-tended Garden is a Fruit-Garden, with walls all round to protect it, and the most characteristic fruit mentioned here is the luscious Grape.

and splendid companions well-matched,¹⁶

  - Mohammad Asad

For the above rendering of atrab, see surah {56}, note [15]. As regards my rendering of kawa'ib as "splendid companions", it is to be remembered that the term ka'b - from which the participle ka'ib is derived - has many meanings, and that one of these meanings is "prominence", "eminence" or "glory" (Lisan al-'Arab); thus, the verb ka'ba, when applied to a person, signifies "he made [another person] prominent", "glorious" or "splendid" (ibid.) Based on this tropical meaning of both the verb ka'ba and the noun ka'b, the participle ka'ib has often been used, in popular parlance, to denote "a girl whose breasts are becoming prominent" or "are budding": hence, many commentators see in it an allusion to some sort of youthful "female companions" who would entertain the (presumably male) inmates of paradise. But quite apart from the fact that all Qur'anic allegories of the joys of paradise invariably apply to men and women alike, this interpretation of kawa'ib overlooks the purely derivative origin of the above popular usage - which is based on the tropical connotation of "prominence" inherent in the noun ka'b - and substitutes for this obvious tropism the literal meaning of something that is physically prominent: and this, in my opinion, is utterly unjustified. If we bear in mind that the Qur'anic descriptions of the blessings of paradise are always allegorical, we realize that in the above context the term kawa'ib can have no other meaning than "glorious [or "splendid"] beings", without any definition of sex; and that, in combination with the term atrab, it denotes, "splendid companions well-matched" - thus alluding to the relations of the blest with one another, and stressing the absolute mutual compatibility and equal dignity of all of them. See also note [13] on 56:34 .

and young women of their own age,

  - Muhammad Farooq-i-Azam Malik

and full-bosomed maidens of equal age,

  - Mustafa Khattab

And maidens for companions,

  - Marmaduke Pickthall

Companions of Equal Age; ⁵⁹⁰⁶

  - Abdullah Yusuf Ali

The second is maidens of Equal Age.

and a cup [of happiness] overflowing.

  - Mohammad Asad

and overflowing cups;

  - Muhammad Farooq-i-Azam Malik

and full cups 'of pure wine',

  - Mustafa Khattab

And a full cup.

  - Marmaduke Pickthall

And a Cup full (to the Brim). ⁵⁹⁰⁷

  - Abdullah Yusuf Ali

The third, the Cup, takes us partly to the Grapes mentioned in verse 32 and partly to the Springs or Rivers mentioned with the Garden in so many places.

No empty talk will they hear in that [paradise], nor any lie.

  - Mohammad Asad

they shall hear no vanity, nor any falsehood;

  - Muhammad Farooq-i-Azam Malik

never to hear any idle talk or lying therein-

  - Mustafa Khattab

There hear they never vain discourse, nor lying

  - Marmaduke Pickthall

No Vanity shall they hear therein nor Untruth ⁵⁹⁰⁸

  - Abdullah Yusuf Ali

The explanation of the three illustrations is made further clear by the two negatives. (1) There will be no talk of vanities, such as are usually associated on this earth with pleasant Gardens, Companions of equal age, or generous Cups nowing in Assemblies. (2) There will be no Untruth or Falsehood. Insincerity or Hollowness there. Everything will be on a plane of absolute Truth and Reality.

[All this will be] a reward from thy Sustainer, a gift in accordance with [His Own] reckoning¹⁷ -

  - Mohammad Asad

I.e., not merely in accordance with their good deeds but far in excess of them, in accordance with God's unlimited bounty.

- a recompense from your Rabb and a gift beyond their account

  - Muhammad Farooq-i-Azam Malik

a 'fitting' reward as a generous gift from your Lord,

  - Mustafa Khattab

Requital from thy Lord a gift in payment

  - Marmaduke Pickthall

Recompense from thy Lord a Gift (amply) sufficient ⁵⁹⁰⁹

  - Abdullah Yusuf Ali

The Recompense is not exactly a Reward in proportion to merit, but is rather a Gift or a Bounty from the Merciful-a Gift most amply sufficient to satisfy all desire on that plane of purity. "A Gift (amply) sufficient" might almost be translated: a liberal and bountiful gift. Cf. the phrase, A 'ta fa ahsaba= he gave generously, or bountifully.

[a reward from] the Sustainer of the heavens and the earth and all that is between them, the Most Gracious! [And] none shall have it in their power to raise their voices unto Him

  - Mohammad Asad

from the Compassionate, Who is the Rabb of the heavens, the earth and all that lies between them; before Whom no one shall be able to speak.

  - Muhammad Farooq-i-Azam Malik

the Lord of the heavens and the earth and everything in between, the Most Compassionate. No one will dare speak to Him

  - Mustafa Khattab

Lord of the heavens and the earth, and (all) that is between them, the Beneficent; with Whom none can converse.

  - Marmaduke Pickthall

(From) the Lord of the heavens and the earth and all between (Allah) Most Gracious: none shall have power to argue with Him. ⁵⁹¹⁰

  - Abdullah Yusuf Ali

No one has the right or the power to argue with Allah about the Gifts which He may bestow on His devotees beyond their deserts, (verse 36 above) or about the Penalty which His justice may inflict for sin or wrong-doing. He is high above all Creation. But He is also Most Gracious. Therefore He may permit special Dignitaries, of honour in His eyes, to plead for sinners, but they will only plead in truth and righteousness: see verse 38 below.

on the Day when all [human] souls¹⁸ and all the angels will stand up in ranks: none will speak but he to whom the Most Gracious will have given leave; and [everyone] will say [only] what is right.¹⁹

  - Mohammad Asad

Lit., "the soul", in the singular but implying a plural. This is, according to Ibn 'Abbas, Qatadah and Al-Hasan (all of them quoted by Tabari), the meaning of ar-ruh in the above context.

This includes the symbolic right of the prophets to "intercede" for the sinners on Judgment Day (see 10:3 - "There is none that could intercede with Him unless He grants leave therefor" - and the corresponding note [7], which makes it clear that such "intercession" implies God's a-priori acceptance of the sinner's repentance). In a wider sense, the statement that he whom God will allow to speak "will say [only] what is right" implies the impossibility of anyone's being untruthful on Judgment Day.

On that Day, the Spirit (Gabriel) and the angels shall stand in their ranks; none shall speak except the one to whom the Compassionate (Allah) shall grant permission to speak, and he will speak straight to the point.

  - Muhammad Farooq-i-Azam Malik

on the Day the 'holy' spirit¹ and the angels will stand in ranks. None will talk, except those granted permission by the Most Compassionate and whose words are true.

  - Mustafa Khattab

 i.e., the angel Gabriel.

On the day when the angels and the Spirit stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right.

  - Marmaduke Pickthall

The Day that the Spirit and the angels will stand forth in ranks none shall speak except any who is permitted by (Allah) Most Gracious and he will say what is right. ^{5911 5912}

  - Abdullah Yusuf Ali

The Spirit: see n. 5677 to lxx. 4. Some Commentators understand by "the Spirit" the angel Gabriel as he is charged specially with bringing Messages to human prophets: see xxi. 193, n. 3224.

See n. 5910 above. No one has the right to speak before the Judgment-Seat; but certain great Dignitaries may be given permission to plead for mercy for sinners, and they will only so plead if the mercy is not negatory of Allah's universal justice.

That will be the Day of Ultimate Truth²⁰ whoever wills, then, let him take the path that leads towards his Sustainer!

  - Mohammad Asad

Cf. 69:1 and the corresponding note [1]. Objectively, it will be the moment when the ultimate reality of human life and its purpose will become fully accessible to man's understanding.

That Day is a sure reality. Let him who desires, seek a way back to his Rabb.

  - Muhammad Farooq-i-Azam Malik

That Day is the 'ultimate' truth. So let whoever wills take the path leading back to their Lord.

  - Mustafa Khattab

That is the True Day. So whoso will should seek recourse unto his Lord.

  - Marmaduke Pickthall

That Day will be the sure Reality: therefore whoso will let him take a (straight) Return to his Lord! ⁵⁹¹³

  - Abdullah Yusuf Ali

Cf. lxix. 1 and n. 5635. Judgment is sure to come, and Truth will then be free from all veils. Why should not man, therefore, now in this life of probation, turn back to Allah, and understand and do His Will?

Verily, We have warned you of suffering near at hand - [suffering] on the Day when man shall [clearly] see what his hands have sent ahead, and when he who has denied the truth shall say, "Oh, would that I were mere dust...!"²¹

  - Mohammad Asad

Indeed We have forewarned you of an imminent punishment which lies close-at-hand, on the Day when man shall see what his hands have sent forth and the unbeliever will cry: "I wish! I could remain merely dust."

  - Muhammad Farooq-i-Azam Malik

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.'¹

  - Mustafa Khattab

 In the Hereafter, Allah will judge between all of His creation including animals, which will eventually become dust. The wicked will wish that they too were turned into dust so they do not have to go to the Fire, as reported in an authentic narration collected by Al-Ḥakim.

Lo! We warn you of a doom at hand, a day whereon a man will look on that which his own hands have sent before, and the disbeliever will cry: "Would that I were dust!"

  - Marmaduke Pickthall

Verily We have warned you of a Penalty near the Day when man will see (the Deeds) which his hands have sent forth and the Unbeliever will say "Woe unto me! Would that I were (mere) dust!" ^{5914 5915}

  - Abdullah Yusuf Ali

Is Judgment very near? Yes. There are three stages of Judgment. (1) Many of our sins and wrong-doings find their penalty in this very life. It may not be an open or striking event, but it corrodes the soul and conscience all the time. Let us therefore tum back to Allah in repentance and ask for forgiveness. (2) Where the Penalty is not actually perceived or is not visible in this life, Death is considered the Lesser Judgment for each individual soul: see n. 5822 to lxxv. 22. Death may come to anyone at any time, and we must all be ready for it. (3) Then there is the final Judgment, when the whole of the present order passes away, and there is a New World. Time as we know it will not exist. Fifty thousand years as we reckon now will be but as a Day: lxx. 4. According to those standards even this Final Judgment is quite near, and we must prepare for it. For it will be too late then for repentance.

The Unbeliever, the Rejecter of Allah, will then find himself in a world of absolute Reality, in which there will be no place for him. He will neither live nor die: xx. 74. He will wish that he could be reduced to nothingness, but even that would not be possible.