Surah An-Naba 78:1
سُورَةُ النَّبَإِ · Meccan · Verse 1 of 40
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ عَمَّ يَتَسَآءَلُونَ
Translation
What are they asking about?
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
Surah An-Naba' opens with a powerful, rhetorical question: "عَمَّ يَتَسَآءَلُونَ" (Amma yatasa'aloon) – "About what are they asking one another?" This is Allah's speech, addressing primarily the disbelievers of Quraish, introducing a topic of immense significance. The very first word, "عَمَّ" (amma), immediately draws our attention.
The Weight of "What?"
Scholars like al-Zamakhshari, al-Razi, and Ibn Ashur explain that "عَمَّ" is a combination of two words: "عن" (an), meaning 'about', and "ما" (ma), the interrogative pronoun 'what'. A unique feature of Arabic grammar, as detailed by Ibn Ashur, is the deliberate removal of the 'alif' (أ) from 'ma' when it's preceded by a preposition like 'an', distinguishing it from other uses of 'ma'. This also involves a phonetic merging of the 'nun' from 'an' with the 'mim' of 'ma'.
This specific form of 'what' (ما) isn't just a simple query for information. Al-Razi explains that "ما" is used to ask about the very nature and reality of things, especially those that are unknown, grand, or so profound that the human mind struggles to fully grasp them. It signals a matter of "عظمة" (greatness). So, when Allah asks, "About *what* are they asking?", it's not because He doesn't know; rather, it’s a rhetorical device used to magnify the subject and evoke awe and anticipation in the listener, as Ibn Ashur notes. It's an opening designed to make us lean in and wonder, "What profound truth could generate such diverse and intense inquiry?"
The Mutual Inquiry
The verb "يَتَسَآءَلُونَ" (yatasa'aloon) is also rich with meaning. Its grammatical form (تفاعل, tafā'ul) implies a mutual or reciprocal action – they are asking *each other*. Ibn Ashur and al-Razi point out that it can also suggest a repeated or intense discussion among them. This indicates that the topic was a hotbed of conversation. The commentaries suggest these "they" are primarily the disbelievers of Mecca, who were in constant discussion about the message of Prophet Muhammad (peace be upon him). Their questioning could range from genuine doubt, to mockery and ridicule, or seeking to solidify their disbelief. Ibn Ashur notes that some were truly questioning because they were still in doubt about the truth of what they were being told, while others were mocking. Al-Razi also mentions the possibility of both believers and disbelievers engaging in this "tasa'ul," the former seeking clarity and conviction, the latter for derision.
This powerful opening, "About what are they asking one another?", uses precise wording to immediately convey the momentousness of the subject, creating an atmosphere of suspense and urging the listener to pay attention. It invites us to consider what profound truth could generate such diverse and intense inquiry, setting the stage for the profound "Great News" (النبإ العظيم) that the next verses will reveal.
Sources: al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Zamakhshari (al-Kashshaf), al-Razi (Mafatih al-Ghayb), al-Jalalayn, Ibn Ashur (al-Tahrir wa al-Tanwir)
Worldly Mirror
بسم الله الرحمن الرحيم
The Startling Question
Surah An-Naba begins with a startling divine question: *`Amma yatasa'aloon`* (عَمَّ يَتَسَآءَلُونَ), meaning "About what are they questioning one another?" This is not a request for information, but a powerful rhetorical inquiry, conveying astonishment and rebuke. The "Ayah Context" and scholars like al-Zuhayli and Sayyid Qutb clarify that Allah is addressing the disbelievers of Mecca. They were disputing and wondering amongst themselves about a monumental truth, which the following verse clarifies as "the Great News" (an-Naba al-Azeem). This "Great News" primarily refers to the Day of Resurrection, and also the Quran itself, which announced this truth.
The Heart of Disbelief
Dr. Israr Ahmad vividly paints the scene: a "restlessness and commotion" in Mecca, with people asking, "How can this world end? How can we be resurrected? How can every single deed be accounted for?" This reveals a profound inner state of doubt and denial concerning ultimate accountability. The verses point to a societal pattern where a profound truth, delivered by a prophet, is met not with introspection, but with collective skepticism and questioning. This wasn't a humble search for truth, but a contentious debate, as Ibn al-Jawzi notes that they "argued and disputed." This posture mirrors a human tendency to resist ideas that challenge one's comfort or established worldview, especially when it involves responsibility.
A Mirror for Us
Through the lens of the "Worldly Mirror," this verse invites us to reflect on the nature of our own questions and doubts. When fundamental truths about life, death, and accountability are presented, do we approach them with an open heart ready to be reshaped, or with a predisposed skepticism that seeks to invalidate? The communal questioning described in the verse highlights a social dynamic: doubt can become a shared currency, hardening hearts collectively. It calls us to examine whether our conversations about truth are genuinely seeking understanding, or if they are veiled forms of denial, reluctance, or even mockery, paralleling the Makkans' attitude described by al-Zuhayli. The severe tone of the subsequent verses, like "No, they will soon know," (كَلَّا سَيَعْلَمُونَ) serves as a potent spiritual diagnosis, warning against the consequences of dismissing clear signs and revelations. It urges us to shift from questioning out of denial to questioning out of sincere desire for guidance and ultimate conviction.
Sources: al-Munir (Wahba al-Zuhayli), Israr Ahmad (Bayan ul Quran), Ibn al-Jawzi (Zad al-Masir), Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran
Connections
This powerful opening verse, "عَمَّ يَتَسَآءَلُونَ" (About what are they asking one another?), is a rhetorical question from Allah that immediately draws attention to a profound matter. It is addressed to the disbelievers among the Quraysh, who were engaged in discussions and doubts about a significant piece of news.
A Question of Astonishment
The question "عَمَّ يَتَسَآءَلُونَ" is not simply asking for information. As scholars like al-Wasit (Tantawi) and al-Sabuni explain, its interrogative style is meant to stir the listener's curiosity, magnify the importance of the subject, and highlight its gravity. It expresses a sense of astonishment, rebuke, and even warning, as al-Biqa'i notes, signaling that the matter being questioned is so clear it should not be a point of dispute. The very structure of the Arabic, with the preposition 'an (about) merged with 'ma' (what) and the 'alif' dropped, subtly hints that this question itself, and their reason for asking it, should perhaps be omitted or concealed due to its audacious nature.
The Great News
This verse immediately sets up the next, which reveals the subject of their questioning: "عَنِ النَّبَإِ الْعَظِيمِ" (about the Great News). While "the Great News" can encompass the Quran and the Prophet Muhammad's ﷺ mission, scholars like al-Shinqiti, al-Biqa'i, and al-Sabuni agree that its primary meaning here, given the surah's unfolding, is the Day of Resurrection and accountability. The disbelievers doubted and denied this return to life after death, despite its clear logical and divine proofs.
Linking Past and Present
This opening serves as a crucial bridge from the previous surah, Al-Mursalat. Al-Biqa'i observes that Al-Mursalat concluded by speaking of their denial of the "Day of Decision" (يَوْمِ الْفَصْلِ) and warning them of severe woe if they rejected the Quran. Surah An-Naba' then opens by emphasizing that the very issue they are disputing – the resurrection – is undeniable. It transitions from a judgment on their past denial to directly addressing their current questioning. The central purpose (maqsud) of Surah An-Naba', according to al-Biqa'i, is to establish the absolute certainty of the Day of Judgment. The subsequent verses will present overwhelming evidence from Allah's creation, from the earth and heavens to the cycle of life and sleep, all pointing to His power to resurrect. This rhetorical question thus prepares the listener for a powerful and undeniable series of arguments, underscoring that their disagreement is not only baseless but deeply perplexing.
Sources: al-Biqa'i (Nazm al-Durar), al-Wasit (Tantawi), al-Shinqiti (Adwa al-Bayan), al-Sabuni (Safwat al-Tafasir)
Topics that discuss this verse
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