The Lord of the heavens and the earth, and all that lies between them, most benevolent, to whom none may dare address a word.
Lord of the heavens and the earth, and all whatever is between them – the Most Gracious – with Whom no one will have the right to talk.
Lord of the heavens and earth, and all that between them is, the All-merciful of whom they have no power to speak.
[a reward from] the Sustainer of the heavens and the earth and all that is between them, the Most Gracious! [And] none shall have it in their power to raise their voices unto Him
From the Lord of the heavens and the earth and of whatsoever is in bet-ween them, the Compassionate with Whom they can demand not audience.
(From) the Lord of the heavens and the earth, and whatsoever is in between them, the Most Beneficent, none can dare to speak with Him (on the Day of Resurrection except after His Leave).
Lord of the heavens and the earth, and everything between them—The Most Merciful—none can argue with Him.
from the Lord of the heavens and the earth and of that which is between them; the Most Merciful Lord before Whom none dare utter a word.
The Lord of the heavens and the earth, and whatsoever is in between them, the Most Gracious, with Whom th- ey cannot dare to speak.
Lord of the heavens and the earth, and (all) that is between them, the Beneficent; with Whom none can converse.
the All-beneficent, the Lord of the heavens and the earth and whatever is between them. They will not be able to address Him
the Lord of the heavens and earth, and all that is between them, the Merciful, of whom they are unable to speak.
[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.
He is the Lord of the heavens and the earth and all that is between them. He is the Beneficent God and no one will be able to address Him.
The Lord of the heavens and the earth and what is between them, the Beneficent Allah, they shall not be able to address Him.
Rabbi a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i wam<u>a</u> baynahum<u>a</u> a<b>l</b>rra<u>h</u>m<u>a</u>ni l<u>a</u> yamlikoona minhu khi<u>ta</u>b<u>a</u><b>n</b>
the Sustainer of the heavens and the earth and all that lies between them, the most Gracious [and] none shall have it in their power to raise their voices to Him.
(From) the Lord of the heavens and the earth, and all between, (Allah) Most Gracious: None shall have power to argue with Him.
رَّبِّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ٱلرَّحْمَٰنِ لَا يَمْلِكُونَ مِنْهُ خِطَابًا
He is the Lord of the heavens, the earth and whatever is between them; the benevolent of the world and the afterlife. No one on earth or in the heavens is able to question Him except when He gives them permission.
He is the Lord of the heavens, the earth and whatever is between them; the benevolent of the world and the afterlife. No one on earth or in the heavens is able to question Him except when He gives them permission.
<p>لَا يَمْلِكُونَ مِنْهُ خِطَابًا (...No one will have power to address Him,...78:37)</p><p>This sentence is probably connected to the preceding verse: جَزَاءً مِّن رَّ‌بِّكَ عَطَاءً حِسَابًا (this being a reward from their Lord, a sufficing grant...78:36) In this case, it would mean that when Allah grants a certain grade of reward, no one dare speak about the grade as to why someone got more and others got less. But if this sentence is treated as an isolated one, it will mean that no one in the Plane of Gathering will have the power to speak to Him without His permission. This permission will be granted in some of the positions of Gathering, and not in others.</p>
لَا يَمْلِكُونَ مِنْهُ خِطَابًا (...No one will have power to address Him,...78:37)This sentence is probably connected to the preceding verse: جَزَاءً مِّن رَّ‌بِّكَ عَطَاءً حِسَابًا (this being a reward from their Lord, a sufficing grant...78:36) In this case, it would mean that when Allah grants a certain grade of reward, no one dare speak about the grade as to why someone got more and others got less. But if this sentence is treated as an isolated one, it will mean that no one in the Plane of Gathering will have the power to speak to Him without His permission. This permission will be granted in some of the positions of Gathering, and not in others.
<h2 class="title">No one will dare to speak before Allah -- not even the Angels - without first receiving Permission</h2><p>Allah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,</p><div class="text_uthmani arabic">لاَ يَمْلِكُونَ مِنْهُ خِطَاباً</div><p>(With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,</p><div class="text_uthmani arabic">مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ</div><p>(Who is he that can intercede with Him except with His permission) (2:255) It is also similar to His statement,</p><div class="text_uthmani arabic">يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ</div><p>(On the Day when it comes, no person shall speak except by His leave.) (11:105)</p><div class="text_uthmani arabic">يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ</div><p>(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha`bi, Sa`id bin Jubayr and Ad-Dahhak. This is as Allah says,</p><div class="text_uthmani arabic">نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ </div><p>(Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said;</p><div class="text_uthmani arabic">إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ</div><p>(except him whom Ar-Rahman allows,) This is similar to Allah's statement,</p><div class="text_uthmani arabic">يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ</div><p>(On the Day when it comes, no person shall speak except by His leave.) (11:105) This is similar to what has been confirmed in the Sahih, that the Prophet said,</p><div class="text_uthmani arabic">«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل»</div><p>(And none will speak on that Day except the Messengers.)" Allah said,</p><div class="text_uthmani arabic">وَقَالَ صَوَاباً</div><p>(and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and `Ikrimah both said. In reference to Allah's statement,</p><div class="text_uthmani arabic">ذَلِكَ الْيَوْمُ الْحَقُّ</div><p>(That is the True Day.) meaning, it will come to pass and there is no avoiding it.</p><div class="text_uthmani arabic">فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ مَـَاباً</div><p>(So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.</p><h2 class="title">The Day of Judgement is Near</h2><p>Allah said,</p><div class="text_uthmani arabic">إِنَّآ أَنذَرْنَـكُمْ عَذَاباً قَرِيباً</div><p>(Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.</p><div class="text_uthmani arabic">يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ</div><p>(the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him -- the good and bad, and the old and new. This is similar to Allah's statement,</p><div class="text_uthmani arabic">وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا</div><p>(And they will find all that they did, placed before them.) (18:49) t It is also similar to His statement,</p><div class="text_uthmani arabic">يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ </div><p>(On that Day man will be informed of what he sent forward, and what he left behind.) (75:13) Then Allah says,</p><div class="text_uthmani arabic">وَيَقُولُ الْكَافِرُ يَـلَيْتَنِى كُنتُ تُرَباً</div><p>(and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life.</p><p>He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns.</p><p>Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say,</p><div class="text_uthmani arabic">يَـلَيْتَنِى كُنتُ تُرَباً</div><p>(Would that I were dust!) meaning, `I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, `Abdullah bin `Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.</p>
No one will dare to speak before Allah -- not even the Angels - without first receiving PermissionAllah informs of His magnificence and His majesty, and that He is the Lord of the heavens and the earth, and whatever is in them and between them. He explains that He is the Most Gracious, Whose mercy covers all things. Then He says,لاَ يَمْلِكُونَ مِنْهُ خِطَاباً(With Whom they cannot dare to speak.) meaning, no one is able to begin addressing Him except by His permission. This is as Allah says,مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ(Who is he that can intercede with Him except with His permission) (2:255) It is also similar to His statement,يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ(On the Day when it comes, no person shall speak except by His leave.) (11:105)يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak) (78:38) The word Ruh here is referring to the angel Jibril. This has been said by Ash-Sha`bi, Sa`id bin Jubayr and Ad-Dahhak. This is as Allah says,نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ (Which the trustworthy Ruh has brought down. Upon your heart that you may be of the warners.) (26:193-194) Muqatil bin Hayyan said, "The Ruh is the noblest of the angels, the closest of them to the Lord, and the one who delivers the revelation." Allah said;إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ(except him whom Ar-Rahman allows,) This is similar to Allah's statement,يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ(On the Day when it comes, no person shall speak except by His leave.) (11:105) This is similar to what has been confirmed in the Sahih, that the Prophet said,«وَلَا يَتَكَلَّمُ يَوْمَئِذٍ إِلَّا الرُّسُل»(And none will speak on that Day except the Messengers.)" Allah said,وَقَالَ صَوَاباً(and he will speak what is right.) meaning, the truth. And from the truth is the fact that there is no god worthy of worship except Allah. This is as Abu Salih and `Ikrimah both said. In reference to Allah's statement,ذَلِكَ الْيَوْمُ الْحَقُّ(That is the True Day.) meaning, it will come to pass and there is no avoiding it.فَمَن شَآءَ اتَّخَذَ إِلَى رَبِّهِ مَـَاباً(So, whosoever wills, let him seek a place with His Lord!) meaning, a place of return, a path that leads to Him, and a way that he may pass by to get to Him.The Day of Judgement is NearAllah said,إِنَّآ أَنذَرْنَـكُمْ عَذَاباً قَرِيباً(Verily, We have warned you of a near torment) meaning, the Day of Judgement. It is mentioned here to emphasize the fact that its occurrence has become close, because everything that is coming will certainly come to pass.يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ(the Day when man will see that which his hands have sent forth,) meaning, all of his deeds will be presented to him -- the good and bad, and the old and new. This is similar to Allah's statement,وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا(And they will find all that they did, placed before them.) (18:49) t It is also similar to His statement,يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ (On that Day man will be informed of what he sent forward, and what he left behind.) (75:13) Then Allah says,وَيَقُولُ الْكَافِرُ يَـلَيْتَنِى كُنتُ تُرَباً(and the disbeliever will say: "Woe to me! Would that I were dust!") meaning, the disbeliever on that Day will wish that he had only been dust in the worldly life.He will wish that he had not been created and that he had never come into existence. This will be when he sees the torment of Allah and he looks at his wicked deeds that will be written down against him by the noble righteous scribes among angels. It has been said that he will only wish for that when Allah passes judgement between all of the animals that were in the worldly life. He will rectify matters between them with His just wisdom that does not wrong anyone. Even the hornless sheep will be allowed to avenge itself against the sheep with horns.Then, when the judgement between them is finished, He (Allah) will say to them (the animals), "Be dust." So they will all become dust. Upon witnessing this the disbeliever will say,يَـلَيْتَنِى كُنتُ تُرَباً(Would that I were dust!) meaning, `I wish I was an animal so that I would be returned to dust.' Something of similar meaning to this has been reported in the well-known Hadith about the Sur. There are also narrations recorded from Abu Hurayrah, `Abdullah bin `Amr, and others concerning this. This is the end of the Tafsir of Surat An-Naba'. And all praise and thanks are due to Allah. He is the Giver of success and protection from error.