Surah An-Naba (The Tidings) — Full Text
Ayah 1
عَمَّ يَتَسَآءَلُونَ
About what are they asking one another?
The surah opens with a powerful rhetorical question: what are they asking each other about? This is directed at the people of Makkah who kept debating and questioning the reality of the Day of Judgment. The word "yatasaa'aloon" (asking one another) captures how they would sit in circles gossiping and arguing about the Quran and its message. Allah doesn't wait for them to answer — He immediately tells us what the big topic is in the next verse.
Ayah 2
عَنِ ٱلنَّبَإِ ٱلْعَظِيمِ
About the great news1 -
The answer: they're asking about the Great News (An-Naba al-Azeem). This refers to the Day of Judgment itself — the most monumental event that will ever occur. It's called "great" because nothing in existence can compare to it in scale or consequence. The Quran is basically saying: of all the things you could be debating, this is the one that actually matters, and you're treating it like casual dinner table talk.
Ayah 3
ٱلَّذِى هُمْ فِيهِ مُخْتَلِفُونَ
That over which they are in disagreement.
They're divided about it — some believe, some don't, and some are just confused. The disagreement wasn't just between believers and disbelievers; even among the deniers, there was no consistent stance. Some said it was magic, others called it poetry, others said it was old legends. The point is that they couldn't even agree on what to call it, yet they were united in dismissing it. That kind of inconsistency is itself a sign they were running from the truth rather than genuinely seeking it.
Ayah 4
كَلَّا سَيَعْلَمُونَ
No! They are going to know.
Allah shuts down the debate with a firm "No!" — the word "kalla" in Arabic is a strong rebuke that means "absolutely not, stop right there." They will come to know the reality of what they're denying. This isn't a polite suggestion; it's a direct warning that their carelessness has an expiration date. The truth of the Hereafter isn't something you can just opt out of believing in — it's coming whether you accept it or not.
Ayah 5
ثُمَّ كَلَّا سَيَعْلَمُونَ
Then, no! They are going to know.
The warning is repeated a second time for emphasis: again, they will surely come to know. When Allah repeats something like this back to back, it's meant to intensify the message and shake the listener out of complacency. It's like saying, "I'm not just warning you once — I'm doubling down because you really need to hear this." The repetition also hints that they'll realize the truth in stages: first when they die and see the reality of the grave, and then again on the Day of Judgment itself.
Ayah 6
أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَـٰدًا
Have We not made the earth a resting place?
Now Allah shifts from warning to evidence. He starts listing His incredible creations to prove that the One who made all of this can absolutely bring you back after death. First up: the earth as a resting place. The word "mihad" means a bed or cradle — the earth is perfectly set up for you to live on, sleep on, and move around comfortably. Despite being a massive sphere spinning through space, it feels stable and hospitable. That's not an accident; that's design.
Ayah 7
وَٱلْجِبَالَ أَوْتَادًا
And the mountains as stakes?1
And the mountains as pegs or stakes. Just like a tent peg anchors a tent into the ground, mountains stabilize the earth's crust and prevent it from shaking uncontrollably. The Arabic word "awtad" literally means pegs, and modern geology confirms that mountains have deep roots extending far below the surface. Allah is pointing to something people could see every day — massive, immovable mountains — and asking them to think about who placed them there and why.
Ayah 8
وَخَلَقْنَـٰكُمْ أَزْوَٰجًا
And We created you in pairs.
And We created you in pairs — male and female. This isn't just about reproduction; it's about the entire system of companionship, balance, and emotional connection that comes from having a partner. The fact that two completely different beings are designed to complement each other physically, emotionally, and spiritually is itself a sign of intentional, intelligent creation. If this level of care went into designing human relationships, imagine the planning behind the entire universe.
Ayah 9
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا
And made your sleep [a means for] rest
And We made your sleep a source of rest. The Arabic word "subat" comes from a root meaning "to cut off" — sleep literally cuts you off from the exhaustion and stress of the day so your body and mind can recover. Think about it: you can't buy rest, you can't fake it, and no technology can truly replace sleep. It's a built-in reset button that Allah designed into your biology, and it works perfectly every single night. That alone should make you grateful.
Ayah 10
وَجَعَلْنَا ٱلَّيْلَ لِبَاسًا
And made the night as clothing1.
And We made the night as a covering. Darkness wraps around the world like a blanket, signaling to every living creature that it's time to rest. The night doesn't just make it dark — it creates the perfect conditions for sleep by cooling the atmosphere, quieting the environment, and triggering your body's natural sleep cycle. Allah didn't just give you the ability to sleep; He designed an entire global system around you to make sure you actually can.
Ayah 11
وَجَعَلْنَا ٱلنَّهَارَ مَعَاشًا
And made the day for livelihood.
And We made the day for livelihood and earning a living. After the rest of night, the day comes with light and energy so you can get up, work, and take care of your needs. The alternation between night and day is one of those blessings that's so constant, we forget how essential it is. If it were always dark or always bright, life as we know it would collapse. This perfectly balanced cycle of rest and work is another proof that someone infinitely wise is running the show.
Ayah 12
وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا
And constructed above you seven strong [heavens].
And We built above you seven strong ones — referring to the seven heavens or layers of the sky. The word "shidad" means strong and firm, emphasizing that the sky isn't fragile or random; it's a powerful, solid structure held together without any visible pillars. You look up every day and see this vast, flawless canopy stretching endlessly above you, and it never cracks, falls, or collapses. The God who engineered that is asking you to believe He can bring you back to life — seems reasonable, right?
Ayah 13
وَجَعَلْنَا سِرَاجًا وَهَّاجًا
And made [therein] a burning lamp
And We placed therein a blazing lamp — meaning the sun. It's not just light; it's a source of intense heat and energy that makes life on Earth possible. The sun drives the water cycle, enables photosynthesis, warms the planet, and marks time. Without it, nothing survives. Allah calls it a "siraj" (lamp) to remind you that just like someone deliberately lights a lamp to illuminate a room, the sun was deliberately placed to illuminate and sustain your world.
Ayah 14
وَأَنزَلْنَا مِنَ ٱلْمُعْصِرَٰتِ مَآءً ثَجَّاجًا
And sent down, from the rain clouds, pouring water.
And We sent down from the rain-laden clouds pouring water. The Arabic word "mu'sirat" refers to clouds that are heavy and ready to burst with rain, and "thajjaj" means water that pours abundantly and continuously. Rain isn't just water falling from the sky — it's a precisely calibrated delivery system that hydrates the earth, fills rivers, and enables agriculture. The fact that salty ocean water evaporates, purifies in the atmosphere, and returns as fresh rain is an extraordinary process, and it all happens on autopilot.
Ayah 15
لِّنُخْرِجَ بِهِۦ حَبًّا وَنَبَاتًا
That We may bring forth thereby grain and vegetation.
So that We may produce with it grain and vegetation. The rain doesn't fall pointlessly — it has a purpose. It soaks into the soil and brings out crops that feed you and plants that sustain entire ecosystems. From a single drop of rain, Allah produces wheat, fruits, vegetables, and everything your body needs to survive. This entire chain — from cloud formation to the food on your plate — is being presented as evidence of a Creator who plans, provides, and sustains.
Ayah 16
وَجَنَّـٰتٍ أَلْفَافًا
And gardens of entwined growth.
And gardens of dense, thick growth. The word "alfaf" describes lush gardens where the trees and plants are so dense and intertwined that they form a thick canopy. Picture a tropical forest or an orchard bursting with life — all of it started from water and soil. After listing all these incredible signs in creation, from the earth to the sky to rain to vegetation, Allah is essentially saying: the One who does all of this with such precision isn't going to let your story end without a final chapter. The stage is now set to talk about Judgment Day.
Ayah 17
إِنَّ يَوْمَ ٱلْفَصْلِ كَانَ مِيقَـٰتًا
Indeed, the Day of Judgement is an appointed time -
Now the surah pivots to the main event: the Day of Decision (Yawm al-Fasl) has already been appointed. It's not vague or hypothetical — it has a fixed time that cannot be moved forward or pushed back. No one knows exactly when it is except Allah, but the point is that it's locked in. Just like an exam date on a syllabus, it's coming whether you've prepared or not. Everything before this verse was building the case; now we're getting into what that Day actually looks like.
Ayah 18
يَوْمَ يُنفَخُ فِى ٱلصُّورِ فَتَأْتُونَ أَفْوَاجًا
The Day the Horn is blown and you will come forth in multitudes
On that Day, the Trumpet (As-Sur) will be blown, and you will all come forth in crowds. The Trumpet is blown by the angel Israfil, and it signals the resurrection of all humanity. Everyone who ever lived — from the first human to the last — will rise from their graves and rush forward in massive groups, nation by nation, each with their prophet. The image is overwhelming: billions upon billions of people, all gathered in one place, all facing the same reckoning.
Ayah 19
وَفُتِحَتِ ٱلسَّمَآءُ فَكَانَتْ أَبْوَٰبًا
And the heaven is opened and will become gateways.
And the sky will be opened up and become full of gateways. The sky as we know it will split apart, and these openings will serve as passages for the angels to descend. Imagine the sky you see every day — solid, vast, seemingly unbreakable — suddenly cracking open like doors being thrown wide. The physical world as we know it will be completely transformed. Nothing will remain the same, and the things we thought were permanent will be shown to be temporary all along.
Ayah 20
وَسُيِّرَتِ ٱلْجِبَالُ فَكَانَتْ سَرَابًا
And the mountains are removed and will be [but] a mirage.
And the mountains will be set in motion and become like a mirage. The same mountains that were just described as firm pegs holding the earth in place — now they'll be uprooted, crushed into dust, and scattered until they look like a shimmering mirage that you think is there but isn't. This is one of the most striking contrasts in the Quran: the very thing that symbolized permanence and stability will vanish into thin air. If mountains can't survive that Day, what chance does human arrogance have?
Ayah 21
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا
Indeed, Hell has been lying in wait
Indeed, Hell has been lying in ambush. The Arabic word "mirsad" means an ambush or a trap set in wait — Hell isn't passive; it's been prepared and is actively waiting for its inhabitants. Some scholars describe this as referring to the bridge (Sirat) over Hell, where angels stand guard. Everyone must pass over it, and the wrongdoers will fall in while the righteous cross safely. The imagery is terrifying: Hell isn't something you stumble into by accident — it's been positioned and ready, and the angels are watching.
Ayah 22
لِّلطَّـٰغِينَ مَـَٔابًا
For the transgressors, a place of return,
It is an abode for the transgressors — the "tagheen," meaning those who exceeded all limits in their rebellion against Allah. The word comes from "tughyan" (transgression), describing people who didn't just slip up but actively chose to defy God's commands and cross every boundary. Hell isn't random punishment; it's specifically prepared for those who consciously rebelled. This distinction matters: it's not about making mistakes, it's about willful, persistent defiance.
Ayah 23
لَّـٰبِثِينَ فِيهَآ أَحْقَابًا
In which they will remain for ages [unending].
They will remain in it for ages upon ages. The word "ahqab" refers to extremely long periods of time, each one lasting an unfathomable number of years. When one period ends, another begins, and it goes on and on without a final endpoint. Some scholars emphasize that this doesn't mean it eventually ends — rather, it means the punishment is perpetually renewed in cycles. Every time you think a period might be over, a new one starts. It's an eternity that keeps resetting.
Ayah 24
لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا
They will not taste therein [any] coolness or drink.
They will not taste any coolness or refreshing drink in it. In a place of unbearable heat, the two things you'd desperately crave are something cool to touch and something cold to drink. Both are completely denied. There's no relief, no momentary break, no oasis. This is the opposite of every comfort Allah described in the earlier verses about this worldly life — the sleep, the night, the rain. All those blessings they took for granted are now completely stripped away.
Ayah 25
إِلَّا حَمِيمًا وَغَسَّاقًا
Except scalding water and [foul] purulence -
Except boiling water and a dark, foul discharge. The only "drinks" available are scalding hot water (hameem) that burns from the inside, and ghassaq — a disgusting, putrid fluid described as the pus, sweat, and filth that oozes from the inhabitants of Hell. These aren't alternatives; they're the only options. It's a horrifying inversion of the blessings of this world: instead of cool water from rain-laden clouds, they get boiling water; instead of nourishing food from lush gardens, they get the most repulsive substances imaginable.
Ayah 26
جَزَآءً وِفَاقًا
An appropriate recompense.1
A fitting recompense — meaning this punishment isn't arbitrary or excessive. It perfectly matches what they earned through their actions and beliefs. The Arabic phrase "jaza'an wifaqa" emphasizes that everything is proportional; no one is punished more than they deserve. This is divine justice at work: the people who spent their lives in arrogance and denial are simply receiving the natural consequences of what they chose. Allah doesn't wrong anyone — they wronged themselves.
Ayah 27
إِنَّهُمْ كَانُوا۟ لَا يَرْجُونَ حِسَابًا
Indeed, they were not expecting an account
They did not expect any reckoning at all. This is the root cause of their downfall: they lived as if there would never be any accountability. They ate, drank, enjoyed, oppressed, and indulged without ever thinking there would be a Day when all of it would be reviewed. When you don't believe in consequences, you have zero motivation to restrain yourself. This verse diagnoses the core problem — it wasn't just that they sinned; it's that they didn't believe anyone was keeping score.
Ayah 28
وَكَذَّبُوا۟ بِـَٔايَـٰتِنَا كِذَّابًا
And denied Our verses with [emphatic] denial.
And they denied Our signs with complete denial. They didn't just have doubts — they aggressively, emphatically rejected every piece of evidence Allah sent them. The word "kidhdhaba" (with the doubling) indicates intense, repeated denial. Prophets came, miracles happened, the Quran was recited, natural signs were pointed out — and they said no to all of it. Their denial wasn't passive ignorance; it was active, stubborn rejection.
Ayah 29
وَكُلَّ شَىْءٍ أَحْصَيْنَـٰهُ كِتَـٰبًا
But all things We have enumerated in writing.
And everything We have recorded in a book. Nothing escapes Allah's knowledge. Every single deed, word, thought, and intention has been precisely documented. The "book" here refers to the divine record in which all of creation's actions are preserved. This verse is essentially saying: you thought no one was watching, but everything was being written down the entire time. On the Day of Judgment, this record will be opened, and there will be no room for excuses or disputes.
Ayah 30
فَذُوقُوا۟ فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا
"So taste [the penalty], and never will We increase you except in torment."1
So taste the punishment — We will only increase you in torment. This is one of the most chilling verses in the Quran. It's addressed directly to the people of Hellfire, and the message is blunt: not only will the punishment not decrease, it will keep getting worse. There's no adaptation, no getting used to it, no plateau. In this world, they kept adding to their sins; in the next, their punishment keeps adding up too. The terrifying symmetry is intentional — they never stopped sinning, so the consequences never stop escalating.
Ayah 31
إِنَّ لِلْمُتَّقِينَ مَفَازًا
Indeed, for the righteous is attainment1 -
Now the surah flips the entire mood. For those who were mindful of Allah (the muttaqeen — people of taqwa, meaning God-consciousness), there is ultimate success and triumph. The word "mafaz" means a place of victory and achievement. After those intense verses about Hell, this contrast is meant to fill you with hope. Taqwa isn't about being perfect; it's about being aware of Allah in your daily choices and trying your best. And the reward for that effort? It's about to be described.
Ayah 32
حَدَآئِقَ وَأَعْنَـٰبًا
Gardens and grapevines.
Gardens and grapevines — lush, enclosed orchards bursting with beauty and fruit. The word "hada'iq" refers to walled gardens, implying privacy, exclusivity, and abundance. Grapes are specifically mentioned because in Arabian culture, they were considered one of the most luxurious and desirable fruits. Paradise isn't a vague, abstract concept here — it's being described in vivid, tangible terms so you can actually imagine the reward waiting for you.
Ayah 33
وَكَوَاعِبَ أَتْرَابًا
And full-breasted [companions] of equal age.
And companions of equal age — youthful, dignified, and perfectly matched. This describes the companions of Paradise who will be of the same age, radiating beauty and grace. The description emphasizes that everything in Paradise is designed for perfect harmony and companionship. Unlike this world where relationships are complicated by differences and difficulties, Paradise offers a level of compatibility and ease that's impossible to experience here.
Ayah 34
وَكَأْسًا دِهَاقًا
And a full cup.1
And a full, overflowing cup. The word "dihaq" means a cup that is filled to the absolute brim, constantly replenished, and never runs empty. The drink of Paradise is pure, delightful, and has none of the negative effects of worldly beverages. It represents unlimited abundance and uninterrupted enjoyment — no waiting, no rationing, no running out. Every detail of Paradise is about excess in the most beautiful way.
Ayah 35
لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّٰبًا
No ill speech will they hear therein or any falsehood -
They will hear no idle talk or lies in it. No gossip, no backbiting, no negativity, no deception, no arguments — just peace. Think about how much mental and emotional energy in this life gets drained by toxic words and dishonest people. In Paradise, all of that is gone. The environment is as pure emotionally and socially as it is physically beautiful. This is one of those underrated blessings: not just what you gain in Paradise, but what you're permanently freed from.
Ayah 36
جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَابًا
[As] reward from your Lord, [a generous] gift [made due by] account,1
This is a reward from your Lord — a generous, calculated gift. The Arabic phrase "ata'an hisaba" means a gift that is both proportional to their deeds and abundantly generous beyond what they actually earned. It's a reward and a gift at the same time: they earned it through their faith and actions, but Allah, out of His generosity, multiplied it far beyond what they deserved. That's the beauty of divine mercy — you do your best, and Allah fills in the gaps with His grace.
Ayah 37
رَّبِّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ٱلرَّحْمَـٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا
[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.1
The Lord of the heavens and the earth and everything in between, the Most Merciful — no one will have the power to address Him unless He permits it. This verse establishes the sheer majesty and authority of Allah on that Day. In this world, people speak freely, argue, and even mock God's signs. But on the Day of Judgment, the atmosphere completely changes. Not a single soul — not even the mightiest angel — can utter a word without Allah's permission. The courtroom of the Hereafter has only one Judge, and He commands absolute silence until He allows otherwise.
Ayah 38
يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَـٰٓئِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَقَالَ صَوَابًا
The Day that the Spirit [i.e., Gabriel] 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.
On the Day when the Spirit and the angels will stand in rows, none will speak except those whom the Most Merciful permits, and they will say only what is right. The "Spirit" (Ar-Ruh) most likely refers to the angel Jibreel (Gabriel), who is singled out because of his elevated status. Even the greatest of angels will stand in formation like soldiers, silent and reverent. And when permission to speak is granted, only truthful, correct words will come out. No one will be able to lie, exaggerate, or make excuses. The truth, and only the truth, will be spoken.
Ayah 39
ذَٰلِكَ ٱلْيَوْمُ ٱلْحَقُّ ۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ مَـَٔابًا
That is the True [i.e., certain] Day; so he who wills may take to his Lord a [way of] return.1
That is the True Day — so whoever wills, let them take a path back to their Lord. This is the real deal, the Day that actually matters, the Day everything has been building toward. And here's the profound part: Allah is giving you a choice right now, in this life, to prepare for it. The path back to your Lord means repentance, faith, and good deeds. The door is open today, but it won't be open forever. This verse is both a wake-up call and an invitation — it's stern but also deeply hopeful.
Ayah 40
إِنَّآ أَنذَرْنَـٰكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ ٱلْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ ٱلْكَافِرُ يَـٰلَيْتَنِى كُنتُ تُرَٰبًۢا
Indeed, We have warned you of an impending punishment on the Day when a man will observe what his hands have put forth1 and the disbeliever will say, "Oh, I wish that I were dust!"
Indeed, We have warned you of a near punishment — the Day when a person will see what their own hands have sent forth, and the disbeliever will cry, "I wish I were dust!" The surah ends with a gut punch. On that Day, every person will see their entire record of deeds laid bare in front of them. The believer will be relieved, but the denier will be so overwhelmed with regret that they'll wish they had never existed — they'll wish they could just dissolve into the ground and become dirt rather than face what's coming. This final image is meant to stay with you: the time to act is now, not when the dust is already settling.