An-Naba: The Great News of the Resurrection
But the Muslims do not want to talk about Resurrection The Ruh Shri Mataji

The Deliberate Rejection by the Ummah, the Triumph of Allah's Messengers, and the Fulfillment of Iblis's Ancient Vow

Abstract

This paper presents a rigorous and unsparing theological and eschatological analysis of Surah 78:1–5 (An-Naba), examining the profound and devastating implications of the "Great News" of the Resurrection (Al-Qiyamah). Despite the explicit Quranic warnings — issued not once but twice in emphatic succession in this verse itself, and in many others — and despite four decades of tireless global missionary work by Shri Mataji Nirmala Devi, the Ruh of Allah, proclaiming the commencement of the Resurrection, the Muslim Ummah — along with Christians and Jews — has collectively, willfully, and catastrophically rejected this message for more than five decades since May 5, 1970.

By analyzing Quranic verses including Al-Mujadilah (58:21), which guarantees the triumph of Allah's messengers declaring the Resurrection, and the ancient vow of Iblis to mislead all of mankind, this paper argues that the contemporary rejection of An-Naba fulfills divine prophecy with chilling precision. The deliberate denial by fundamentalists transforms them into the very kaffirs (disbelievers) the Quran warns against — a devastating irony that will be made manifest before Allah on the Day of Reckoning. Verily, verily they shall soon come to know.

1. Introduction: The Silence That Condemns

There is a silence at the heart of contemporary Islam that is not the silence of contemplation, but the silence of willful ignorance. It is the silence of a billion people who possess in their hands a Holy Book that speaks, more than any other subject, of the Resurrection — yet who have been systematically indoctrinated by their clergy over centuries to look away from it. The ulema (Muslim clergy) have, for fourteen centuries, erected a wall of fear around the concept of Al-Qiyamah, reducing the most merciful and transformative event in human spiritual history to a theater of terror: the Doomsday, the graves opening, the bodies rising, the fire consuming the wicked.

What they have deliberately suppressed — and what this paper will demonstrate — is that the Quran speaks of a living Resurrection, an intermediary time of grace and spiritual awakening known as Al Qadr (The Night of Power), during which the Ruh of Allah would descend to give humanity the direct experience of the Divine Spirit. This is the Great News. This is An-Naba. And this is precisely what the fundamentalists do not want you to know.

The arrival of Shri Mataji Nirmala Devi — born March 21, 1923, in Chhindwara, India — and Her four-decade global mission of spreading An Naba (The Great News of the Resurrection) constitutes the most significant spiritual event of the twentieth century. Yet the very people whose scriptures prophesied Her coming have been the most vehement in their rejection. This paper names that rejection for what it is: kufr — disbelief — of the most catastrophic kind.

2. Surah An-Naba (78:1–5): The Linguistic and Theological Weight of the Great News

The opening verses of Surah 78 are among the most rhetorically powerful in the entire Quran. Allah does not merely announce the Resurrection — He questions humanity's very capacity to comprehend it, and then issues a double warning of such severity that it has no parallel in the scripture:

The Arabic word naba' is not merely "news." As the linguists and classical commentators have established, naba' denotes a momentous, tangible, and action-demanding event — one whose reception requires a response, a change of behavior, an awakening. [1] It is distinguished from the ordinary word for news (khabr) precisely by its gravity and its demand upon the hearer. When Allah designates the Resurrection as naba' al-'azīm — the Great News — He is employing a double emphasis: this is not merely important; it is the most important event in the history of creation.

Abdullah Yusuf Ali, in his authoritative commentary, is unequivocal: "Great News: usually understood to mean the News or Message of the Resurrection." [2] The classical scholar Sayyid Abul Ala Maududi concurs, noting that the entire Surah is devoted to "affirm the Resurrection and Hereafter, and to warn the people of the consequences of acknowledging or disacknowledging it." [3]

The double repetition of the warning — "Verily, they shall soon know! Verily, verily they shall soon know!" — is not rhetorical flourish. It is a divine indictment. Ibn Kathir, the eminent scholar of tafsir, notes that this constitutes "an emphasized and confirmed warning for those who deny this Day that they will certainly come to know that the Day of Resurrection is true." [4] The Quran is not whispering. It is thundering. And the Ummah has chosen not to hear.

Arabic Term	Meaning	Significance
An-Naba	The Great News / The Announcement	The Resurrection — the most momentous event in human history
Al-Qiyamah	The Resurrection / The Standing Up	The spiritual awakening of humanity; subject of an entire Surah (75)
Al Qadr	The Night of Power and Destiny	The intermediary time of grace — the Resurrection period of mercy
Al Qariah	The Day of Noise and Clamor	The Doomsday — weaponized by the ulema to instill fear
Kuffar / Kaffir	Disbelievers / Those who cover the truth	Those who reject Allah's Signs after they have been delivered
Ruh	The Spirit / The Holy Spirit	Allah's own Spirit, sent to humanity as the Paraclete

3. The Deliberate Rejection: Muslims as the Primary Disbelievers (Kaffirs)

The word kaffir has been weaponized by Muslim fundamentalists for centuries to designate all non-Muslims as disbelievers deserving of contempt and worse. Yet the Quran's own logic — applied with rigorous honesty — turns this weapon back upon those who wield it. The true kaffir, as defined by the classical scholars themselves, is not merely one who has not heard the message of Islam. The true kaffir is one who has received Allah's Signs, understood them, and deliberately rejected them.

Ibn Taymiyah (1263–1328) provides the definitive formulation: "kufr is the attribute of everyone who rejects something that God has commanded us to believe in, after news of that has reached him, whether he rejects it in his heart without uttering it, or he speaks those words of rejection without believing it in his heart, or he does both; or he does an action which is described in the texts as putting one beyond the pale of faith." [5]

Wilfred Cantwell Smith, one of the foremost scholars of comparative religion, sharpens this definition to a razor's edge: "kufr, rejection, is not a lack of belief, not an intellectual position that holds that something is otherwise than is the case, and certainly it is not mere ignorance. Rather it, too, like its correlative iman, presupposes knowledge; for it is an active repudiation of what one knows to be true. This is why it is a sin, and indeed a (the) monstrous sin. It is the one final, cosmic (or some would say, the one final human) wrong; the deliberate saying of 'no' to what one knows to be right." [6]

By this standard — the Quran's own standard, upheld by its own greatest scholars — the Muslim Ummah that rejects the Great News of An-Naba after it has been delivered, explained, and demonstrated, stands condemned as the very kaffirs the Quran warns against. This is not an external accusation. It is the internal logic of the scripture they claim to revere.

The classical taxonomy of kufr, drawn from Tafseer ibn Katheer, identifies eight categories of disbelief, each of which applies with devastating precision to the fundamentalist rejection of An-Naba:

Type of Kufr	Definition	Application to Rejection of An-Naba
Kufrul-'Inaad	Disbelief out of stubbornness	Refusing to engage with the Resurrection despite clear Quranic evidence
Kufrul-Inkaar	Disbelief out of denial	Denying that the time of Al-Qiyamah has arrived
Kufrul-Kibr	Disbelief out of arrogance and pride	Believing Islam is the "best religion" needing no further revelation
Kufrul-Juhood	Disbelief out of rejection	Actively rejecting the Signs of the Resurrection when presented
Kufrul-Nifaaq	Disbelief out of hypocrisy	Reciting Quranic verses about Resurrection while refusing their meaning
Kufrul-Kurh	Disbelief out of detesting Allah's commands	Detesting the message of spiritual transformation and inner awakening
Kufrul-Istihzaha	Disbelief due to mockery	Mocking those who proclaim the Resurrection and its Signs
Kufrul-I'raadh	Disbelief due to avoidance	Deliberately avoiding the study of eschatological Surahs

Allah Himself questions those who persist in this willful blindness: "Are they waiting until the Hour comes to them suddenly? All the Signs thereof have already come. Once the Hour comes to them, how will they benefit from their message? Why do they not study the Quran carefully? Do they have locks on their minds?" (Surah 47:18–24). [7] The rhetorical force of this question is devastating: the Quran accuses the very people who claim to follow it of having locks on their minds.

4. Shri Mataji Nirmala Devi: The Ruh of Allah and Four Decades of Global Mission

On February 28, 1990, Shri Mataji Nirmala Devi, on Her way to Australia, stopped at Changi Airport in Singapore. She informed the Sahaja Yogis gathered to meet Her that "In Islam there was a complete surah written about Her. In this surah it was stated that the Sent One will give Realization, will make you Pirs and give Collective Consciousness. But you will be non-believers." [8] The Surah She referred to is Al-Qiyamah (The Resurrection). And the non-believers — the Al-Kafirun — would be the entire Muslim community who would collectively reject what is written in black and white in their own Quran.

This prophecy, delivered with the calm certainty of one who knows the divine plan, is not a condemnation born of anger but a statement of fact born of sorrow. Shri Mataji expressed Her grief and bewilderment at the Muslim rejection with characteristic compassion:

For over four decades — from 1970 until Her passing in 2011 — Shri Mataji traveled to more than one hundred countries, offering free public lectures and the direct experience of Self-Realization through the awakening of the Kundalini energy, which She identified as the Ruh of Allah, the Holy Spirit, the Paraclete promised by Jesus Christ. She asked nothing in return. She charged nothing. She was the fulfillment of Surah Al-Qiyamah (75:16–19), which describes the divine mechanism of the Resurrection through four sacred functions: the collection, promulgation, recitation, and explanation of the Revelation.

Her diagnosis of the Muslim rejection was precise and unsparing:

This is not a peripheral observation. It is a surgical identification of the mechanism by which the ulema have maintained their power over the Ummah for fourteen centuries: by weaponizing fear of destruction and suppressing the message of mercy, transformation, and spiritual awakening. The Night of Power (Al Qadr) — which the Quran declares to be "better than a thousand months" (Surah 97:3) — is the time of the living Resurrection, the time when the Ruh descends to awaken humanity. The ulema have buried this truth under an avalanche of apocalyptic terror.

Shri Mataji's assessment of the misinterpretation of the Resurrection was equally direct:

And Her warning about the collective consequences of this misinterpretation was prophetic in its clarity:

The "collective monster" Shri Mataji warned of in the late twentieth century has manifested with horrifying literalness in the twenty-first: in the rise of jihadist terrorism, in the systematic persecution of minorities, in the burning of churches, and the destruction of ancient heritage, in the murder of those who dare to question or reform. This is the fruit of the fixed ideas. This is what happens when the Great News of the Resurrection is suppressed and replaced with the cult of death.

Shri Mataji's father was a renowned scholar and master of fourteen languages who translated the Quran into Marathi. She was born into a Christian family and married into a Hindu family. She was, in Her very person, the synthesis of the Abrahamic and Dharmic traditions — the universal messenger whose mission transcended all sectarian boundaries. Yet the very communities whose scriptures foretold Her coming were the most hostile to Her message. The Quran had predicted this: "you will be non-believers."

5. Al-Mujadilah 58:21 — Allah's Messengers Must and Will Prevail

Against the backdrop of this massive, collective rejection, the divine decree of Surah Al-Mujadilah stands as a granite wall of certainty. Allah does not merely promise victory to His messengers — He decrees it:

The Arabic word used here is kataballah — "Allah has written," "Allah has inscribed," "Allah has decreed." This is not a conditional promise. It is not "Allah will prevail if His messengers are believed." It is an absolute, unconditional, pre-ordained certainty. The messengers of Allah — those who bring the Great News of An-Naba and guide humanity through the Resurrection — will inevitably succeed. The rejection of the Ummah, the mockery of the fundamentalists, the violence of the extremists — none of these can alter the divine decree by so much as a syllable.

The classical commentator Ibn Kathir explains this verse with characteristic force: "Allah states that those who defy Him and His Messenger and contradict His commandments will be disgraced as those before them were disgraced, meaning they will suffer defeat and humiliation." [14] The pattern of history confirms this: every prophet was rejected, mocked, persecuted, and sometimes killed — yet the truth they carried prevailed. The rejection of the message does not extinguish the message. It merely confirms the prophecy.

The triumph of Allah's messengers is not a political or military victory. It is not the conquest of territories or the conversion of populations by force. It is the establishment of spiritual truth — the awakening of the seekers of truth globally, the recognition of the Ruh, the experience of the Divine Spirit within the human being. This is the victory that cannot be stopped, because it operates not through human power but through divine grace.

Shri Mataji Herself embodied this principle. Despite four decades of rejection, mockery, and hostility from religious establishments, She continued Her mission with unshakeable serenity. She did not respond to rejection with anger or violence. She responded with compassion and with the continued offering of the gift of Self-Realization. This is the nature of divine messengership: it does not depend on human acceptance for its validity. It depends only on the decree of Allah. And Allah has decreed that His messengers must prevail.

The question that the Ummah must now confront is not whether the messengers will prevail — that is settled by divine decree. The question is whether the Ummah will be among those who recognize the truth before the Hour, or among those who will say, on the Day of Reckoning: "We were not of those who prayed; nor were we of those who fed the indigent; but we used to talk vanities with vain talkers; and we used to deny the Day of Judgment." (Surah 74:43–46). [15]

6. Iblis Has Kept His Promise: The Misguidance of the Ummah

The widespread rejection of the Resurrection by the Ummah (Jews and Christians included) is not accidental. It is not merely the result of ignorance or misinterpretation, though both play their role. It is the direct and deliberate fulfillment of Iblis's ancient vow to mislead all of mankind. When Allah expelled Iblis from His presence for refusing to bow before Adam, Iblis made a promise that the Quran records with terrible precision:

Iblis has kept his promise. He has kept it with a thoroughness and a sophistication that should terrify every believer who reads these words. He did not mislead the Ummah by making them abandon Islam outright — that would have been too obvious. He misled them by making them more Islamic in the outward, formal sense, while gutting the living spiritual core of the religion. He made them memorize the Quran in Arabic without understanding it. He made them perform the five prayers while denying the Resurrection those prayers were meant to prepare them for. He made them fast during Ramadan while starving their souls of the Night of Power. He made them go on Hajj while refusing to undertake the inner pilgrimage of the Resurrection.

Most brilliantly and most damningly, Iblis used the ulema — the very guardians of religious knowledge — as his primary instrument. By corrupting the clergy, he corrupted the entire Ummah. The ulema who suppressed the Resurrection message, who replaced Al Qadr with Al Qariah, who weaponized fear instead of offering mercy — these are the "Thieves of Truth" who have deceived the Ummah for fourteen centuries. They are the fulfillment of the Quranic warning: "Do they have locks on their minds?" (Surah 47:24).

The mechanism of this deception is precisely what Shri Mataji identified as the "collective monster" — the injection of fixed ideas that override individual conscience and spiritual seeking. When a religion becomes a collective ideology rather than a path to individual spiritual transformation, it becomes the perfect vehicle for Iblis's purposes. The believer no longer seeks Allah directly; he seeks the approval of the collective. He no longer asks "What does the Quran say about the Resurrection?" He asks "What does my sheikh say?" And the sheikh, corrupted by Iblis, says: "Do not think about the Resurrection. Think about Doomsday. Think about Jihad. Think about the enemies of Islam."

The tragedy is compounded by the fact that the Quran itself warned that this would happen. Allah knew that Iblis would keep his promise. He knew that the Ummah would be misled. He knew that the messengers would be rejected. And He recorded all of this in the very scripture that the Ummah claims to revere — so that on the Day of Reckoning, there would be no excuse. They were warned. They were shown the Signs. They were given the Great News. And they turned away.

The Quran describes the reaction of the disbelievers to the Signs of the Resurrection with devastating imagery: they will flee "like affrighted asses, fleeing from a lion" (Surah 74:50–51). [18] This is not metaphor. This is the literal behavioral pattern of the fundamentalist reaction to the message of An-Naba: panic, flight, hostility, and the desperate reassertion of the familiar dogmas that Iblis has so carefully constructed around them.

7. Conclusion: Verily, Verily They Shall Soon Come to Know

For four decades, Shri Mataji Nirmala Devi — the prophesied Khatun-i Qiyamat (Lady of the Resurrection), the Paraclete promised by Jesus Christ, the Ruh of Allah foretold in the Quran — traveled the world, offering the direct experience of the Divine Spirit without charge, without condition, without discrimination. She spoke to Muslims, Christians, Jews, Hindus, atheists, and seekers of every description. She explained the Resurrection in terms that every tradition could understand. She gave humanity the living proof of An-Naba.

The fundamentalists banned Her. The ulema ignored Her. The religious establishments mocked Her. The very people whose scriptures foretold Her coming were the most ferocious in their rejection. And in doing so, they fulfilled the prophecy that She Herself had delivered at Changi Airport in 1990: "In this surah it was stated that the Sent One will give Realization, will make you Pirs and give Collective Consciousness. But you will be non-believers."

Yet the divine decree of Al-Mujadilah stands immovable: "Allah has decreed: 'It is I and My messengers who must prevail.'" The rejection of the Ummah does not alter this decree. The mockery of the fundamentalists does not diminish it. The violence of the extremists does not threaten it. The truth of the Resurrection is manifesting. The Ruh has descended. The Night of Power has come. And those who have turned away will, in the fullness of time, be confronted with the magnitude of what they refused.

The Quran's double warning — issued not once but twice, in emphatic, escalating repetition — rings across the centuries with the force of divine certainty:

The word "soon" in this context is not a human measurement of time. It is a divine certainty that transcends chronology. The knowing will come — whether in this life, in the moment of death, or on the Day of Reckoning. It will come with the force of a truth that was always present but willfully ignored. It will come with the weight of every Sign that was shown and rejected, every warning that was delivered and dismissed, every messenger who was mocked and persecuted.

Iblis has kept his promise. He has misled the Ummah, the Christians, and the Jews with extraordinary thoroughness. He has used their own religions against them, turning the instruments of liberation into the chains of bondage. He has replaced the living Resurrection with the dead letter, the Spirit with the Law, the Night of Power with the Day of Terror.

But Allah has also kept His promise. His messengers have prevailed. The Great News has been proclaimed. The Ruh has descended. The Resurrection has commenced. And the truth, once spoken, cannot be unspoken. It will echo through eternity, a witness against those who heard it and turned away.

Verily, verily they shall soon come to know.

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Compilation, Proclamation, and Exegesis of Surahs Upholding Allah’s (SWT) Command to His Ummah — to Witness and Participate in the Resurrection.

Al-Qiyamah: A Profound Declaration of Al-Qiyamah
Al-Qiyamah (75:1-2): Oaths of Resurrection
Al-Qiyamah (75:3-4): Reassembling Bones and Fingertips
Al-Qiyamah (75:5-6): Man's Denial of Resurrection
Al-Qiyamah (75:7–10) Sun and Moon 'Joined' At Solar Eclipse
Al-Qiyamah (75:11–13) – No Refuge, Only Reckoning
Al-Qiyamah (75:14–15) – Man: His Own Witness and Judge
Al-Qiyamah (75:16–19) – Revelation Safeguarded by Allah
Al-Qiyamah (75:20–21) – Love of The Fleeting World
Al-Qiyamah (75:22–25) – Ruh’s Face Brings Glory Or Gloom
Al-Qiyamah (75:26–30) – Death and Soul's Departure Home
Al-Qiyamah (75:31–35) – Rejection and Arrogance Of Kaffirs
Al-Qiyamah (75:36–40) – Is Resurrection Beyond Creator?
Al-Al-Baqarah (2:138): Baptism of Allah You Were Unaware Of
Al-Baqarah (2:138): Allah Will Not Address Muslims
Al-A'raf (7:16) – Iblis: I Will Lie In Wait and Overpower Them
Al-A'raf (7:146) – Allah: I Will Turn Them Away From My Signs
Al-Hijr (15:39) – Iblis: I Will Wake (Evil) Fair and Mislead Them
An-Nahl (16:2) – Allah (SWT) Sent Down Angels With His Ruh
Al-Isra (17:85) – Muslims Given Little of Allah's (SWT) Ruh
Al-Isra (17:104) – Children of Israel Gathered Again (in 1948)
Maryam (19:34) – Warning of Jesus You Were Unaware Of
Al-Hajj (22:8) – Kitab Al-Munir You Were Unaware Of
Al-Rum (30:56) – The Day of Qiyamah You Were Unaware Of
Fatir (35:9) – Winds of Qiyamah You Were Unaware Of
Yassin (36:63-68) – This Is The Hell You Were Warned Of.
Sad (38:79) – Iblis Allowed to Mislead Muslims And He Did
Fussilat (41:20–21) – Your Hands Will Testify of Qiyamah
Fussilat (41:53) – We Will Show Our Signs Within Your Soul
Az-Zukhruf (43:61): Jesus, Sign of Hour You Were Unaware
Az-Zukhruf (43:62): Satan's Deception of the Muslim Ummah
Az-Jathiya (45:7-14) – Those Who Deny Allah's Revelations
Qaf (50:20–21) – Hidden Imam Mahdi You Were Unaware
Qaf (50:41) – Listen To The Caller Emerging From Within
Qaf (50:42) – Day They Will Hear of Mighty Blast Witnessed
Qaf (50:45) – By the Caller, My Warning Is Delivered
Al Dhariyat (51:20-22) – Our Signs on Earth and Within
Al-Hadid (57:25) – Allah's (SWT) Iron Has Been Delivered
Al-Mujadilah (58:21) – My Messengers Must Prevail
Al-Saff (61:8–9) – Revelation of Light You Were Unaware
Al-Muddaththir (74:1–2) – My Cloaked One: Deliver Warning
Al-Mursalat (77:1–10): Angels Sent You Were Unaware
An-Naba (78:1–5): Concerning What Are They Disputing?
Al-Infitar (82:17–18) – What Will Explain To You? What Will?
Al-Mutaffifin (83:1–6) – Dealers in Fraud You Were Unaware
Al-Tariq (86:1–3) – The Night Visitant You Were Unaware
Al-Qadr (97:1–5) – Blessed Night of Power and Fate Before:
Al-Qariah (101:1–11) – Terrifying Day of Noise and Clamour


Concerning what are they disputing?
Concerning the Great News. [5889]
About which they cannot agree.
Verily, they shall soon (come to) know!
Verily, verily they shall soon (come to) know!

An-Naba (78:1–5): Concerning What Are They Disputing?
"5889. Great News: usually understood to mean the News or Message of the Resurrection.”

Abdullah Yusuf Ali, The Holy Qur'n, Amana Corporation, 1989.