Surah An-Naba' (The Tidings)

Verse 1

Forty verses, Meccan.

Translation:

1. About what are they asking one another?
2. About the Great News (An-Naba' al-'Aẓīm).
3. Concerning which they are in disagreement.

Al-Naba' (The Tidings): (1) About what are they asking one another?

Issues Discussed:

It originates from the preposition 'an (عن) combined with the interrogative mā (ما).

Hassan is quoted as saying (paraphrased):

"On what does a base person stand cursing me, like a pig wallowing in ashes."

The usage of the shortened form (omitting the alif of mā) is very common, while the full form is rare. Several reasons are given for this omission:

1. Al-Zajjaj said: The mīm (م) causes the nasal sound (ghunnah) to merge with the alif (ا), making them seem like two identical letters.
2. Al-Jurjani said: When they describe what is being questioned, they omit the alif to differentiate it from when mā is a noun. This is similar to saying fīm (فيم - about what), bīm (بم - by what), lim (لم - why), and 'alām (علام - upon what).
3. It is said the alif was dropped because mā became attached to the preposition, making it seem like a single part of the word, indicating strong connection.
4. The reason for this omission is to facilitate speech, as this phrase is frequently used on the tongue.

The verse {عَمَّ يَتَسَاءَلُونَ} ('amma yatasā'alūn) is the question, and {عَنِ النَّبَإِ الْعَظِيمِ} ('ani an-nabā'i al-'aẓīm) is the answer. The questioner and the respondent is Allah (SWT). This indicates His knowledge of the unseen, indeed, of all knowable things.

Why mention the answer along with the question? Because presenting speech in the format of a question and answer is closer to comprehension and clarity. This is analogous to His saying: {لِمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ} (Whose is the sovereignty this Day? It is for Allah, the One, the Subduer) (Ghafir: 16).

1. 'Ikrimah and 'Isā ibn 'Umar recited it as {عَمَّا} ('ammā), which is the original form.
2. Ibn Kathir recited it as {عَمَّهْ} ('ammah), using the hâ' as-sakt (a pause marker). This implies either:
   • The connection (joining the words) is treated as a full stop (pause).
   • He pauses at 'ammah and begins the next phrase with {يَتَسَاءَلُونَ} (yatasā'alūn), treating the following phrase {عَنِ النَّبَإِ الْعَظِيمِ} as an explanation for an implied preceding statement (like an ambiguous thing that is then clarified).

The word mā (what) is used to request the essence and reality of things. For example, "What is the kingdom?" or "What is the spirit?" This implies that the requested subject is unknown.

When something is so great and its rank is so immense that the intellect cannot grasp its reality, it remains unknown. Thus, there is a similarity between the thing requested by the word mā and the "Great Thing" (the Nabā' al-'Aẓīm). Similarity is one of the causes for using a metaphor (majāz). Through this path, mā indicates the greatness and high rank of the thing being asked about.

This is similar to verses like {وَمَا أَدْرَاكَ مَا سِجِّينٌ} (And what can make you know what Sijjin is?) (Al-Mutaffifin: 8) and {وَمَا أَدْرَاكَ مَا الْعَقَبَةُ} (And what can make you know the Ascent?) (Al-Balad: 12), and the statement "Zayd has become something" (taqawwa Zayd), meaning Zayd has become great.

Yatasā'alūn (mutual questioning) can mean they ask each other in turn. It can also be used to mean they are conversing about it, even if it is not a direct question from one to another.

Evidence for this broader meaning is found in: {وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ} (And they will turn to one another, questioning each other) (At-Tur: 25). Also, {قَالَ قَائِلٌ مِّنْهُمْ إِنِّي كَانَ لِي قَرِينٌ * يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ} (One of them said, "Indeed, I had a companion * Who used to say, 'Are you truly one who believes...?'") (As-Saffat: 51-52). This indicates the meaning of discussion.

Therefore, the meaning of the verse could be: "What are they discussing?" This is the view of Al-Farra'.

There are several possibilities:

Possibility 1: They are the Disbelievers. The evidence is {كَلَّا سَيَعْلَمُونَ * ثُمَّ كَلَّا سَيَعْلَمُونَ} (Nay! They will know! * Again, nay! They will know!) (An-Naba': 4-5). The pronoun in yatasā'alūn and the subject of sa-ya'lamūn refer to the same group. Since "Nay! They will know!" is a threat, it must apply to the disbelievers.

Addressing the objection: If they are the disbelievers, what about the phrase {هُمْ فِيهِ مُخْتَلِفُونَ} (They are differing about it), when they were united in denying the Resurrection? We argue that they were not united in denying the Resurrection:

• Some affirmed a spiritual Hereafter (the majority of Christians).
• Some doubted the bodily Resurrection, like the one who said: {وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّجِعْتُ إِلَىٰ رَبِّي لَإِنَّ لِي عِندَهُ لَلْحُسْنَىٰ} (And I do not think the Hour will occur. And even if I should be returned to my Lord, indeed, I will have a good return) (Fussilat: 50).
• Some insisted on denial: {إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ} (It is not but our worldly life; we die and live, and we will not be resurrected) (Al-Mu'minun: 37).
• Some affirmed it but denied the prophethood of Muhammad (PBUH). Thus, disagreement existed regarding the Resurrection.

Furthermore, even if they all denied it, perhaps they differed on how they denied it:

• Some denied it because they denied the choosing Creator.
• Others denied it because they believed the re-creation of the non-existent is inherently impossible, and the choosing Creator can only create what is possible in itself. This is what is meant by {هُمْ فِيهِ مُخْتَلِفُونَ}.

Possibility 2: They are both the Disbelievers and the Believers. Both groups were asking about it. The believer sought increased insight and certainty in his faith, while the disbeliever asked out of mockery or to raise doubts and ambiguities.

Possibility 3: They were asking the Messenger (PBUH). They were asking him, "What is this matter of the Hereafter that you promise us?"

Regarding {عَنِ النَّبَإِ الْعَظِيمِ} (About the Great Tidings):

Exegetes mention three views:

View 1: It is the Resurrection (The Day of Judgment). This is the closest view, supported by several points:

1. The statement {سَيَعْلَمُونَ} (They will know) implies they will learn about what they are asking, at a time when knowledge is useless—which is the Resurrection.
2. Allah precedes this by demonstrating His power over all possibilities (from {أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا} to {يَوْمَ يُنْفَخُ فِي الصُّورِ} [Tā Hā: 102]). This introduction serves to prove His ability to establish the Resurrection. Since this is the conclusion established by rational proof in the Surah, the Great Tidings must be the Day of Resurrection.
3. The Day of Judgment is explicitly named "Great" elsewhere, e.g., {لِيَوْمٍ عَظِيمٍ} (for a Great Day) (Al-Mutaffifin: 4) and {قُلْ هُوَ نَبَأٌ عَظِيمٌ} (Say, "It is a great news") (Ṣād: 67). This Day is the greatest event, as it is the ultimate destination of all creation's fear and dread, making the attribute "Great" fitting for it.

View 2: It is the Qur'an. Proponents cite two arguments:

1. The Great Tidings is what they were differing about, and that is the Qur'an (some called it magic, some poetry, some old tales). They argue that they were united in denying the Resurrection and the Prophethood of Muhammad (PBUH). This is weak, as we established disagreement existed regarding the Resurrection.
2. Nabā' (tidings) is a name for the report itself, not the subject of the report. Thus, interpreting Nabā' as the Qur'an is more appropriate than interpreting it as the Resurrection or Prophethood, as the latter are reported about, not the report itself. This is supported by the Qur'an being named Dhikr, Tadhkirah, Hudā, and Ḥadīth.

Rebuttal to View 2: If the word Nabā' is more fitting for these terms, the adjective 'Aẓīm (Great) is more fitting for the Resurrection or Prophethood, because greatness lies in the meanings, not in the words themselves. However, proponents of View 2 can argue that the Qur'an is also great in its eloquence and vast knowledge. Another response is that 'Aẓīm is literally used for physical bodies, and metaphorically for others. If contradiction remains, the evidence for View 1 stands firm.

View 3: It is the Prophethood of Muhammad (PBUH). They argue that when the Messenger was sent, they began asking each other, "What is this new thing that has happened?" Allah revealed: {عَمَّ يَتَسَاءَلُونَ}. This is because they were astonished by Allah sending Muhammad (PBUH) to them, as stated: {بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ} (Nay, they wonder that there has come to them a warner from among them) (Qāf: 2). They were also amazed that he brought monotheism: {أَجَعَلَ الْآلِهَةَ إِلَهًا وَاحِدًا إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ} (Has he made the gods [all into] one God? Indeed, this is a most wondrous thing) (Ṣād: 5). Allah recounts their mutual questioning out of astonishment.

There are several ways to connect {عَمَّ يَتَسَاءَلُونَ} with {عَنِ النَّبَإِ الْعَظِيمِ}:

1. View of the Basrans: {عَمَّ يَتَسَاءَلُونَ} is a complete sentence. Then, {عَنِ النَّبَإِ الْعَظِيمِ} means: They ask about the Great Tidings. The verb yatasā'alūn is omitted in the second phrase because its presence in the first phrase implies it.
2. Interrogative Connection: {عَنِ النَّبَإِ الْعَظِيمِ} is a continuation of the question: "About what do they ask one another? About the Great Tidings about which they are differing?" However, the initial question {عَمَّ} suffices, as the second phrase acts as a clarification or translation of the first, similar to the recitation of {أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ} (when we die and become dust and bones, are we indeed to be resurrected?) (As-Sāffāt: 16), where the alif of interrogation is omitted in the second part because it was established in the first.
3. View of the Kufans (Chosen by Al-Farra'): The second phrase is connected to the first based on the meaning of 'amma being equivalent to li-ayyi shay'in (for what reason/thing): "For what reason do they ask about the Great Tidings?"

{كَلَّا سَيَعْلَمُونَ * ثُمَّ كَلَّا سَيَعْلَمُونَ} (Nay! They will know! * Again, nay! They will know!)