Surah an-Naba' (The News ) 78 : 3

Overview (Verses 1 - 8)

Needless Enquiry
 
About what are they asking? About the fateful tiding on which they dispute. No indeed; they shall certainly know! Again, no indeed; they shall certainly know! (Verses 1-5)
 
The surah opens by shunning the enquirers and the enquiry. It wonders that anyone should raise doubts about resurrection and judgement, which were central points of bitter controversy. For the unbelievers could hardly imagine that resurrection were possible, despite the fact that it is most logical. The surah asks what they are talking about: “About what are they asking?” (Verse 1) We are then given the answer. The question is not meant to solicit information but rather draws attention to the subject of their questions and stating its nature: “About the fateful tiding on which they dispute.” (Verses 2-3) The answer does not name the event but describes it to enhance the feeling of wonder and amazement at such people. The dispute was between those who believed in resurrection and those who denied it, but the questions were raised by the latter only.
 
The surah does not provide any more details about the event in question. It simply describes it as great before adding an implicit threat which is much more frightening than a direct answer. “No indeed, they shall certainly know! Again, no indeed, they shall certainly know!” (Verses 4-5) The phrase, ‘no indeed,’ is used here as the nearest possible rendering of the Arabic term, kalla, which denotes strong shunning. The whole sentence is repeated to add force to the threat implied.
 
Around Man’s World
 
The surah then puts aside, apparently, that great event which is at the centre of controversy, only to pick it up later on. We are then taken on a quick round of the universe in which we see a multitude of scenes, creatures and phenomena. Contemplation of which strongly shakes any human heart: “Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle, and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain-clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.” (Verses 6-16)
 
In this round we traverse the vast universe, observing a great multitude of scenes and phenomena, which are sketched out with great economy of words. This helps make the rhythm sharp and penetrating, like an incessant hammering. The form of questioning implying a statement is also used here deliberately. It may be likened to a strong hand shaking those who are still unaware. It draws their attention to all these creatures and phenomena which provide strong evidence of the deliberate planning and designing which go into their creation, the ability to create and recreate, and the wisdom behind creation, which dictates that no creature will be left out of the great reckoning. Hence we come back to the fateful tiding, the subject of the argument.
 
The first leg in this round takes us across the earth and the mountains: “Have We not spread and levelled the earth, and made the mountains as pegs?” (Verses 6-7) Both facts mentioned here can be easily recognized and appreciated by everyone. Indeed, even primitive man can be affected by them once his attention is drawn to them.
 
As human knowledge advances and man acquires better insight into the nature of the universe and its varied phenomena, his appreciation of these two aspects is enhanced. He recognizes more fully God’s elaborate planning of the universe, the accurate balance maintained between the individual kinds of creation and their respective needs, the preparation of the earth for human existence and man’s adaptability to his environment. That the earth has been specially prepared as a comfortable home for human life in particular is irrefutable evidence of the careful designing of this existence. It is sufficient to break one relation in the conditions available on earth or in the conditions and proportions required for life and the earth would no longer be that comfortable home for mankind to tread on.
 
Man recognizes easily, by eyesight, that the mountains are very much like the pegs of a tent. From the Qur’an we learn that they steady the earth and keep its balance. This may be because the height of the mountains offsets the depth of the seas and oceans. An alternative explanation is that mountains balance out the inner with the outer movements of our planet. Or probably they merely increase the weight of the earth at certain spots to prevent its violent shaking with earthquakes, volcanoes or internal tremors. There may be another explanation not yet known to man. In the Qur’an we find numerous references to natural laws the essence of which was completely unknown to man at the time of revelation, but knowledge of which was acquired a few centuries later.
 
In its second leg, this round touches upon various aspects of human existence: “We created you in pairs.” (Verse 8) Again, this is a well established phenomenon, easily recognized by every human being. God has made the survival and continuity of mankind conditional on each of the two different sexes, male and female, playing its role in life fully. Not much knowledge is required to appreciate what this involves of comfort, pleasure and recreation. Hence the Qur’anic statement stands to be appreciated by every generation in every society according to its abilities and knowledge.