Themes of Surah An-Naba, An-Naziat and Abasa (78-79-80)

## Themes of Surah An-Naba, An-Naziat and Abasa (78-79-80)

## Surah An-Naba (النّبَإِ) (the Great News) (78:1-40)

We are now beginning Juz’ 30, the final part of the Qur’an. The division of the Qur’an into thirty equal parts (Juz’) was established during the time of the companions of the Prophet (PBUH) to facilitate the recitation and memorization of the entire Book.

Juz’ 30 is unique as it contains a large number of short Surahs, 37 out of the Qur’an’s 114 chapters. These Surahs, mostly revealed in Makkah, are characterized by their powerful, rhythmic verses that focus on the core tenets of faith: the Oneness of Allah, the reality of revelation, and the certainty of the Day of Judgment.

It opens with Surat Al-Naba (“The Great News”) that begins with a rhetorical question that captures the skepticism and denial of the Meccan disbelievers concerning resurrection:

What are they asking about? (1) About the momentous news, (2) over which they disagree. (3) But no, they will soon know! (4) Again no, they will soon know! (78:1-5)

Before describing the Day that the disbelievers deny, Allah presents signs of His creative power—the very signs that indicate that He, who created this intricate universe, is more than capable of bringing life back to the dead:

Have We not made the earth like as a smooth bed, (6) And the mountains as pegs? (7) And We created you in pairs (male and female). (8) And We made your sleep for rest. (9) And We made the night as a cover. (10) And We made the day for livelihood. (11) And We built above you seven strong (heavens), (12) And We made (therein) a blazing lamp (sun). (13) And We sent down water pouring down from the clouds. (14) to produce therewith grain and vegetation, (15) and luxuriant gardens. (78:6-16)

The Surah then shifts to describe scenes from the Day of Judgment: the blowing of the trumpet, the arrival of people in crowds, the splitting of the heavens, and the vanishing of the mountains:

Indeed, the Day of Decision is a fixed appointment. (17) The Day when the Trumpet will be blown, and you shall come forth in multitudes (18) And the sky will be opened, and it will become as gates, (19) And the mountains shall be moved away and they become like a mirage. (78:17-20)

The fate of the disbelievers is then laid out in stark terms. Hell is prepared as an ambush for the transgressors, where they will remain for ages, tasting no relief:

Truly, Hell is a place of ambush. (21) A dwelling place for the transgressors (22) They will abide therein for ages, (23) Nothing cool shall they taste therein, nor any drink. (24) Except boiling water, and dirty wound discharges. (78:21-25)

In contrast, the Surah beautifully depicts the reward of the righteous: lush gardens, companionship, and eternal fulfillment:

Surely, for those who have Taqwa, there will be supreme fulfilment. (31) Gardens and vineyards, (32) And full-breasted maidens of equal age. (78:31-33)

The Surah concludes with a solemn scene in which the angels and the Spirit (Jibril) stand in rows before the Lord. No one will speak unless permitted—and only truth will be spoken:

“On the Day when the Spirit (Jibril) and the angels stand in rows, they will not speak except for him to whom Al-Rahman gives permission, who he will say only what is right.” (78:38)

The final verse delivers a decisive warning and a call to repentance before it’s too late:

“We have warned you of imminent torment, on the Day when every person will see what their own hands have sent forth and the disbeliever will say, ‘I wish I were dust!’” (78:40)

## Surah An-Naziat (النَّازعَات) (pull out violently) (79:1-46)

The central theme of Surat An–Naziat (النَّازعَات) is the certainty of resurrection and the Day of Judgment, contrasting the fate of those who are arrogant and transgress the limits with those who are humble and fear Allah.

The Surah begins with five powerful oaths.

By those who drag out forcefully. (1) And those who draw out gently. (2) And those who glide at full stretch. (3) Those who press forward swiftly, (4) executing the Command. (5) (79:1-5)

These oaths are ambiguous, with three major interpretations: 1. Angels: Taking the souls of the wicked with extreme force and the righteous gently, executing divine commands in the universe. 2. Winds: Violent storms that pluck out violently all in its path versus gentle breezes, all serving divine purposes. 3. Stars: Moving through space pulling out from giant clouds, bringing light to earth, influencing earthly life by Allah's command.

Given the Surah’s theme of resurrection and accountability, the angelic interpretation aligns most closely with the message.

Immediately after the oaths come the purpose of the Oath which is to affirm the terrifying reality of the Day of Judgment:

“On the Day when the blast reverberates (6) and followed by another, (7) hearts that day will tremble, (8) their eyes will be downcast. (9) (79:6-9)

Note: Vision (أَبۡصَـٰرُهَا) is paired with hearts (قُلُوبٌ۬) to highlight that blindness to truth originates in the heart, leading to a state of internal terror and external humiliation on that Day.

The Surah refutes the disbelievers regarding returning to life after becoming bones and ascertains that it is only a single blast, after which everyone will be wide awake:

“They say, ‘Are we going to be brought back to life, (10) after we have turned into decayed bones?’ (11) They say: ‘That would then be a case of a failed attempt (impossible)!’ (12) But all it will only take is a single blast, (13) and at once they will be on the wide-open surface (wide awake). (14) (79:10-14)

Note: The word (سَّاهِرَة) literally refers to a place where one cannot sleep, symbolizing the end of heedlessness and the beginning of eternal wakefulness and accountability.

The Surat recounts the story of Pharaoh who was destroyed because he arrogantly denied Allah’s signs, proving that no matter how powerful someone is in this world, they cannot escape divine justice.

“Indeed, there is a lesson in this for anyone who fear (of Allah). (79:15-25)

The Surah appeals to reason. It highlights some of Allah’s creation such as the heavens and earth, as a logical argument for resurrection—if Allah can create such complex systems, bringing a human back to life is effortless for Him:

“Which is harder to create: you people or the sky that He built, (27) raising it high and perfecting its structure, (28) darkening its night and bringing out its morning light? (29) After that He spread out the earth, (30) bringing out its water and its pastures, (31) and setting the mountains firmly. (32) Providing sustenance for you and your livestock.” (33) (79:27-33)

Note: The term دحاها refers to the earth’s preparation for life—not flatness—but productive and inhabited, providing for all creatures.

The Surah emphasizes personal accountability. As the overwhelming calamity (الطَّامَّةُ الكُبْرَىٰ) arrives, everyone will remember their deeds and face the consequences of their choices:

“When the great overwhelming event comes. (34) On the Day that man remembers what he has done. (35) And Hellfire will be made visible for all to see. (36) Then as for him who transgressed (37) and preferred the life of this world (38) then surely Hellfire will be his home.” (39) (79:34-39)

But, in spite the havoc on that day, those who control their Nafs and fear Allah will dwell in Paradise:

“But for anyone who stood in fear of his Lord’s Presence and restrained the Nafs from desires. (40) then surely Paradise will be his home.” (41) (79:40-41)

Note: that the verse says “restrained the nafs”—portraying the nafs as an adversary that must be controlled, not as part of oneself.

The surah closes by affirming that the exact time of the Hour is known only to Allah and when it comes, people will realize that their entire worldly life felt like no more than an afternoon or its morning.

“They ask you [Prophet] about the Hour: ‘When will it arrive? (42) But how can you tell [them that]? (43) Its final knowledge belongs to your Lord. (44) You are only there to warn those who fear it. (45) On the Day they see it, it will seem to them that they have only stayed [in this world] for an afternoon or its morning light.” (46) (79:42-46)

### Appendix: The Structure of the Surah

The Surah is structured in six sections, each marked by a rhythmic shift in verse endings and focus: 1. Opening oaths highlighting unseen forces implementing divine order: وَٱلنَّـٰزِعَـٰتِ غَرۡقً۬ا (١) …..فَٱلۡمُدَبِّرَٲتِ أَمۡrً۬ا (٥) 2. Depiction of the Day of Judgment and the sudden awakening, terror, and certainty of resurrection: يَوۡمَ تَرۡجُفُ ٱلرَّاجِفَةُ (٦) …..فَإِذَا هُم بِٱلسَّاهِرَةِ (١٤) 3. The story of Pharaoh as a historical warning for deniers: هَلۡ أَتَٮٰكَ حَدِيثُ مُوسَىٰٓ (١٥) ……إِنَّ فِى ذَٲلِكَ لَعِبۡرَةً۬ لِّمَن يَخۡشَىٰٓ (٢٦) 4. A call to reflect on creation as logical argument for resurrection: ءَأَنتُمۡ أَشَدُّ خَلۡقًا أَمِ ٱلسَّمَآءُ‌ۚ بَنَٮٰهَا (٢٧) ……وَٱلۡجِبَالَ أَرۡسَٮٰهَا (٣٢) 5. Human Accountability and contrast between the fate of the transgressors and the righteous: فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلۡكُبۡرَىٰ (٣٤) ………فَإِنَّ ٱلۡجَنَّةَ هِىَ ٱلۡمَأۡوَىٰ (٤١) 6. Timing of the Hour as exclusive of divine knowledge and the brevity of worldly life: يَسۡـٴَـلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَٮٰهَا (٤٢) …….كَأَنَّہُمۡ يَوۡمَ يَرَوۡنَہَا لَمۡ يَلۡبَثُوٓاْ إِلَّا عَشِيَّةً أَوۡ ضُحَىٰهَا (٤٦)

Note: Verse 33 is demarked by having its own rhythmic ending to serve as a pivotal point, marking the transition from the material world to the metaphysical reality of the Hereafter: مَتَـٰعً۬ا لَّكُمۡ وَلِأَنۡعَـٰمِكُمۡ (٣٣)

## Surat Abasa (عَبَسَ) (He Frowned) (80:1-42)

The central theme of Surah Abasa is the emphasis on sincerity and receptiveness in Dawah (inviting to Islam) and the reminder of our humble origins and Allah’s overwhelming blessings.

The Surah revolves around an incident involving Prophet Muhammad (PBUH) and a blind companion, Abdullah ibn Umm Maktum:

He frowned and turned away (1) when the blind man came to him. (2) For how do you know, perhaps he might be purified, (3) or he might be reminded and the reminder benefit him? (4) As for him who thinks himself independent (5) you give him your attention, (6) though it is not your fault if he is not purified. (7) But as for him who comes to you running (8) and in fear of Allah, (9) you are distracted from him. (10) (80:1-10)

The Surah gently rebukes the Prophet (PBUH) to teach an important lesson: that the eagerness of a sincere seeker of truth, no matter their social status or physical ability, is far more valuable than the attention of those who are arrogant and self-sufficient.

The Surah then transitions to broader reflections: it reminds us of our humble origins and Allah’s blessings, showing the absurdity of human pride and the certainty of the Day of Judgment, where even the closest relatives will flee from each other:

The Day when a person will flee from his brother, (34) his mother and his father, (35) his spouse and his children, (36) Every person on that Day will have a matter to occupy him. (37) (80:34-37)

### Appendix: Reflection on the story

During a meeting with Meccan chiefs, the Prophet (PBUH) was approached by Abdullah ibn Umm Maktum, who persistently asked to be taught verses of the Qur’an. Intent on conveying the message to the influential leaders, the Prophet (PBUH) felt slight annoyance and turned away. In response, Allah revealed these verses to correct the Prophet's focus.

From our perspective, the Prophet’s reaction might seem understandable, imagine being in a critical meeting where the stakes are high, and someone repeatedly interrupts you. However, Allah’s standard is absolute: the priority must always be on those who are receptive and seeking the truth.

One might ask: Why didn’t Abdullah wait? To answer that, we must understand the cultural norms of the time. The Qur’an itself mentions that the companions would sometimes raise their voices or call out to the Prophet (PBUH) from outside his chambers:

“O you who believe! Do not raise your voices above the voice of the Prophet ….” (Al-Hujurat 49:2)

“Indeed, those who call you from behind the chambers—most of them have no sense. (4) Had they been patient until you come out to them, it would have been better for them….” (Al-Hujurat 49:4-5)

This context helps us interpret the actions in light of the customs and communication norms of that society, further highlighting the profound lesson of humility and focus on sincere seekers of guidance.