SURAH ^ABASA

Makkiyyan by consensus.

Comprised of forty-two (42) ayahs.

Meaning	Ayah
بسم الله الرحمن الرحيم
1. The Prophet frowned and turned his face away,	عَبَسَ وَتَوَلَّى (1)
2. When the blind man came to him.	أَنْ جَاءَهُ الأَعْمَى (2)
3. But O Muhammad, how could you know he might, by your words, purify himself!	وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (3)
4. Or that he might receive admonition from your preaching, and the reminder might benefit him!	أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَى (4)
5. As for the one who does without  the belief and Qur’an because of one’s wealth,	أَمَّا مَنِ اسْتَغْنَى (5)
6. To him do you attend!	فَأَنْتَ لَهُ تَصَدَّى (6)
7. Although it is no blame on you if the blasphemer does not purify himself with Islam.	وَمَا عَلَيْكَ أَلا يَزَّكَّى (7)
8. But as to the one who hastened to you seeking goodness and knowledge,	وَأَمَّا مَنْ جَاءَكَ يَسْعَى (8)
9. And was fearful of Allah,	وَهُوَ يَخْشَى (9)
10. Of him you were pre-occupied!	فَأَنْتَ عَنْهُ تَلَهَّى (10)
11. After this time do not do the same, for the Qur’an contains preaching and is enlightening to the creations.	كَلاَّ إِنَّهَا تَذْكِرَةٌ (11)
12. Therefore, whoever wills does memorize the Qur’an and learn from its lessons.	فَمَنْ شَاءَ ذَكَرَهُ (12)
13. Enlightenments contained in books held in great honor,	فِي صُحُفٍ مُكَرَّمَةٍ (13)
14. Dignified and kept pure and holy,	مَرْفُوعَةٍ مُطَهَّرَةٍ (14)
15. Written by the hands of the copying angels,	بِأَيْدِي سَفَرَةٍ (15)
16. Honorable, pious, just, and obedient to Allah.	كِرَامٍ بَرَرَةٍ (16)
17. Woe to the blasphemer!  How severe is his blasphemy!!	قُتِلَ الإنْسَانُ مَا أَكْفَرَهُ (17)
18. From what material has Allah created him that made him act arrogantly?	مِنْ أَيِّ شَيْءٍ خَلَقَهُ (18)
19. From a sperm-drop  Allah has created him and then molded him in due stages;	مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ (19)
20. Then Allah made the path of his delivery smooth for him;	ثُمَّ السَّبِيلَ يَسَّرَهُ (20)
21. Then Allah causes him to die and be buried;	ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ (21)
22. Then, when Allah wills, He will quicken him again.	ثُمَّ إِذَا شَاءَ أَنْشَرَهُ (22)
23. By no means has the blasphemer fulfilled the orders of Allah.	كَلا لَمَّا يَقْضِ مَا أَمَرَهُ (23)
24. Then, let man take lessons by looking at how Allah provided his food.	فَلْيَنْظُرِ الإنْسَانُ إِلَى طَعَامِهِ (24)
25. For that Allah pours water abundantly from the clouds,	أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (25)
26. And Allah makes the plants split the earth as they emerge,	ثُمَّ شَقَقْنَا الأَرْضَ شَقًّا (26)
27. And produces therein staple grains,	فَأَنْبَتْنَا فِيهَا حَبًّا (27)
28. And grapes and dates,	وَعِنَبًا وَقَضْبًا (28)
29. And olive and date trees,	وَزَيْتُونًا وَنَخْلا (29)
30. And enclosed gardens, dense with trees,	وَحَدآئِقَ غُلْبًا (30)
31. And a diversity of fruits and forages,	وَفَاكِهَةً وَأَبًّا (31)
32. A provision for you and your livestock.	مَتَاعًا لَكُمْ وَ لأَنْعَامِكُمْ (32)
33. But when the second sounding of the Horn comes, heralding the Day of Judgment,	فَإِذَا جَاءَتِ الصَّآخَّةُ (33)
34. On that Day man shall flee from his own brother,	يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ (34)
35. And from his mother and his father,	وَأُمِّهِ وَأَبِيهِ (35)
36. And from his wife and his children:	وَصَاحِبَتِهِ وَبَنِيهِ (36)
37. Each one of them shall be occupied by his own concerns over the concerns of others.	لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ (37)
38. The faces of the believers on that Day shall be beaming,	وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ (38)
39. Laughing and rejoicing.	ضَاحِكَةٌ مُسْتَبْشِرَةٌ (39)
40. And the faces of the blasphemers, on that Day, will be dust-stained with sadness,	وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ (40)
41. Covered with darkness.	تَرْهَقُهَا قَتَرَةٌ (41)
42. Such will be the blasphemers, the doers of iniquity.	أُولَئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ (42)

THE EXPLANATION

1.  {عَبَسَ وَتَوَلَّى}

At-Tirmidhiyy, al-Hakim, and Ibn Hibban reported from the route of ^Aishah that she said:  This ayah was revealed about the blind man, Ibn Umm Maktum.  His name was ^Amr Ibn Qays (another saying was that it was ^Abdullah Ibn Qays). He was Lady Khadijah’s maternal cousin.  Az-Zabidiyy said:  The Prophet frowned.  Al-Bukhariyy said:  The Prophet, sallallahu ^alayhi wa sallam, turned his honorable face away.

2.  {أَنْ جَاءَهُ الأَعْمَى}

Ubay Ibn Ka^b, al-Hasan and Abu ^Imran recited 'an ja'ahu (ءانْ جَاءَهُ) with one extended hamzah with a fathah.  Ibn Mas^ud recited 'a'an (اان) with two non-extended hamzahs with fathahs.

          Al-Qastalaniyy (in his explanation of al-Bukhariyy) and others said that the ayah refers to the blind man, ^Abdullah Ibn Umm Maktum, who came to the Prophet when several prominent figures from Quraysh were present with the Prophet.  They were ^Utbah and Shaybah, the sons of Rabi^ah, Abu Jahl ^Amr the son of Hisham, and Ubayy and Umayyah, the sons of Khalaf.  Ibn Umm Maktum said, 'O Messenger of Allah, teach me from that which Allah taught you'.  He repeatedly requested that of the Prophet without knowing that the Prophet was occupied calling those leaders of Quraysh to Islam.  The Prophet was very keen in calling those people to Islam because he was hopeful if they embraced Islam, their tribes would follow their lead.  This information was mentioned by al-Qurtubiyy.  The Prophet, sallallahu ^alayhi wa sallam, disliked that he was interrupted, so he frowned and turned his honorable face away from Ibn Umm Maktum.  The Prophet was mildly reproved for that.

          Mentioning he was blind highlights his excuse for interrupting the Prophet and points out the gentleness and attendance due to him.  Ath-Thawriyy said:  After this incident, the Prophet used to invite Ibn Umm Maktum to sit next to him on his carpet and tell him, 

<<مرحبًا بمن عاتبنى فيه ربى ويقول له هل لك حاجة>>

This means:  <<I welcome the one because of whom Allah mildly reproved me; and would ask him if he needs anything.>> The Prophet appointed him twice to lead the people in prayers in al-Madinah when the Prophet was occupied in two of his battles.  Ibn Umm Maktum used to call the adhan along with Bilal and others, may Allah raise their ranks. 

3.  {وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى}

O Muhammad, what makes you know his situation!?  He could have purified himself from the sins by what he hears from you.  Al-Baydawiyy said:  This ayah insinuates that the Prophet, sallallahu ^alayhi wa sallam, did not pay immediate attention to Ibn Umm Maktum, so that he may purify the others who were in his session from their sins.

4.  {أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَى}

          Or Ibn Umm Maktum might have received admonition from your preaching and the reminder might have benefited him.

5.  {أَمَّا مَنِ اسْتَغْنَى}

  Some said that the wealthy people were meant by this ayah.  Ar-Raziyy said that this interpretation is invalid in this context, because the Prophet did not pay special attention to them because they were wealthy.  Rather, the meaning pertains to those who do not acknowledge the belief and the Qur’an because of their wealth.  Ata’ mentioned this as well.  The ayah refers to those people whom the Prophet was occupied inviting to Islam--when the blind man interrupted him.  Those same people were killed in battles later on and died as blasphemers while fighting the Muslims.  ^Utbah and Shaybah, the sons of Rabi^ah, Abu Jahl ^Amr the son of Hisham, and Umayyah the son of Khalaf were killed during the Battle of Badr.  Ubayy, the son of Khalaf, was killed in the Battle of Uhud by a dart the Prophet, sallallahu ^alayhi wa sallam, threw at him.

6.  {فَأَنْتَ لَهُ تَصَدَّى}

   O Muhammad, you attend to the blasphemer and turn your face toward him. Scholars of recitation recited tassadda (Nafi^ and Ibn Kathir), tasada (^Asim, Abu ^Amr, Ibn ^Amir, Al-Kisa'iyy), tatasadda ('Ubayy Ibn Ka^b and Abu Al-Jawza'), and tusda (Ibn Mas^ud and Al-Jahdariyy).

7.  {وَمَا عَلَيْكَ ألا يَزَّكَّى}

As degradation to the blasphemers Allah tells the Prophet 'You are not blamed if the blasphemer whom you invite to Islam does not purify himself by embracing Islam.  The guidance is created by Allah and you are only to convey.'  After the revelation of this ayah, the order of Allah to fight the blasphemers was revealed.

8.  {وَأَمَّا مَنْ جَاءَكَ يَسْعَى}

          Whereas the one who rushed to you--in reference to Ibn Umm Maktum--seeking goodness and knowledge for the sake of Allah,

9.  {وَهُوَ يَخْشَى}

          Who is fearful of Allah,

10.  {فَأَنْتَ عَنْهُ تَلَهَّى}

From him you were pre-occupied.  Scholars of recitation recited tatalahha (Ibn Mas^ud, Abu Al-Jawza' , Talhah Ibn Masraf) and tulha ('Ubay Ibn Ka^b, Al-Jahdariyy, Ibn as-Samayfi^)

11.  {كَلاَّ إِنَّهَا تَذْكِرَةٌ}

  O Muhammad, do not do the same incident after that one.  However, what the Prophet did was neither an enormous sin nor a small sin.  Those who said it was a small sin were wrong. (إِنَّهَا تَذْكِرَةٌ) means, ' the ayas of the Qur'an contain preachments and enlightenment for the creation.'

12.  {فَمَنْ شَاءَ ذَكَرَهُ}

          Therefore, the one who wills will remember to memorize the Qur’an and consequently, will learn from the lessons contained therein.

13.  {فِي صُحُفٍ مُكَرَّمَةٍ}

   This reminder (the preachments contained therein) is affixed in honorable books.  Ar-Raziyy and an-Nasafiyy said:  They are honorable books copied from the Guarded Tablet.  It was also said that these are the books revealed to the prophets as in the saying of Allah in Surah al-’A^la 18, 19: 

{ إِنَّ هَذَا لَفِي الصُّحُفِ الأُولَى)(18)صُحُفِ إِبْرَاهِيمَ وَمُوسَى(19)}

It was also mentioned that what is meant by the honorable books is the Guarded Tablet.

14.  {مَرْفُوعَةٍ مُطَهَّرَةٍ}

          These books are of sublime status and are kept pure and holy. They are touched only by the purified creatures--the angels.

15.  {بِأَيْدِي سَفَرَةٍ}

Ibn ^Abbas and others said:  These pure and honored books are in the hands of the honorable angels who copy.

16.  {كِرَامٍ بَرَرَةٍ}

          These angels are honorable, pious, just, and always obedient to Allah.

17.  {قُتِلَ الإنْسَانُ مَا أَكْفَرَهُ}

Ibn Al-Mundhir related from the route of ^Ikrimah that he said: ' this ayah was revealed about ^Utbah Ibn Abu Lahab when he said { كفرت برب النجم} which means, ' I disbelief in the Lord who created the star.' This ayah means, ' damned is the blasphemer; how severe is his blasphemy!!' The linguistic form of the term qutila (قُتِلَ) in Allah’s saying appears to be a form of supplication; however, Allah is clear of supplicating.  Thus, the intended meaning is the severe dispraise of the blasphemy of the blasphemers.  Likewise, the linguistic form of the term ma ‘akfarah (مَا أَكْفَرَهُ) in Allah’s saying appears to reflect wonder; however, Allah is clear from wondering.  The intended meaning of the ayah is to make everyone appalled by the severity of the blasphemy of the blasphemer.  Hence, the meaning therein is:  It is duly rightful to say about the blasphemer ‘He is damned’ for his blasphemy is utterly severe.  Damned here means he is deprived and ostracized from any goodness.  Wonder is an emotion that occurs when one is ignorant of or is in awe of a certain thing.  Some wise men said:  Wonder is the thing whose cause is ambiguous.  This is why scholars, like al-Raghib al-Asbahaniyy, said it is non-befitting to attribute wondering to Allah because Allah is the One Who knows all the unforeseen and nothing is hidden from His Knowledge. 

18.  {مِنْ أَيِّ شَيْءٍ خَلَقَهُ}

The ayah brings to light that the blasphemer has no reason to act arrogantly.  ‘Did he not see what he was created from?’  It is an interrogatory format to establish that he was created from a very insignificant thing.

19.  {مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ}

          The Messenger of Allah said in part of his hadith narrated by al-Bukhariyy and Muslim from the route of Ibn Mas^ud:

<<إنَّ أحدَكُم يُجْمعُ خَلْقُهُ فى بطنِ أمهِ اربعينَ يومًا نطفةً، ثم يكونُ علقةً مثلَ ذلك، ثم يكونُ مُضْغةً مثلَ دلك، ثم يُرْسِلُ اللهُ اليه الملك فينفُخُ فيه الروحَ، يؤمَرُ باربع كلبماتٍ بكتبِ رزقِهِ وعملِهِ وأجَلِهِ وشقيٌ أو سعيد.>>

which means:  <<The creation of one of you starts as a nutfah (نطفة) a sperm-drop, for forty (40) days in his mother’s womb, then as an a ^alaqah (علقة) (a thick coagulated blood clot, for the same duration, and then as a mudghah (مُضْغة) (looks in size like a bite of meat, for the same duration of time. The angel is then sent by Allah to blow the soul into him and is ordered to write four (4) matters: the person’s sustenance, his deeds, his death time, and whether he is among the People of Paradise or the People of Hellfire.  Al-Fayyumiyy mentioned that the nutfah is the sperm drop from which man is created, the ^alaqah  is a stage of the sperm drop developed into a thick coagulated blood clot, and the mudghah is a stage when it turns into a bite's sized -like piece of meat.

          The meaning of the ayah is that arrogance and tyranny are not suitable for the one whose origin is a nutfah and then ^alaqah and then mudghah.  Allah molded the person in due stages until he was completely created.  Allah molded his hands, his feet, his eyes, and the rest of his body parts--beautiful or ugly, tall or short--and foreordained him whether he is among the dwellers of Paradise or Hellfire. 

20.  {ثُمَّ السَّبِيلَ يَسَّرَهُ}

Allah created the cervix as the outer end of the womb to facilitate the exit path of the human being.  When the time of his delivery comes near, Allah inspires the fetus to turn his body around so that his head is down after it was towards the upper part of his mother’s abdomen.  Praise be to Allah, the Creator of the human being and his form.

It was said by Al-Hasan and Mujahid hat the ayah means, 'Allah facilitated for him the knowledge of the routes of goodness and of evil.'

21.  {ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ}

Allah causes him to die and be buried in a grave instead of lying on the surface of the earth to be eaten by scavengers and beasts.

22.  {ثُمَّ إِذَا شَاءَ أَنْشَرَهُ}

          Then after his death, Allah quickens and resurrects him.  Allah is the only One Who knows the appointed time of the Resurrection.

23.  {كَلا لَمَّا يَقْضِ مَا أَمَرَهُ}

    The term kalla (كلا) in the ayah denotes severe scolding and reprimanding of the blasphemer for his blasphemy, for he did not obey Allah’s orders to believe in Him and be obedient to Him.

24.  {فَلْيَنْظُرِ الإنْسَانُ إِلَى طَعَامِهِ}

    Let man be pensive about how Allah created food for him and how that food enters and exits his body. This is an invitation for the heart to think about the greatness of the Power of Allah.

25.  {أَنَّا صَبَبْنَا الْمَاءَ صَبًّا}

^Asim, Hamzah and Al-Kisa'iyy recited 'anna whether continuing after or stopping at the recitation of the previous verse.         

Ibn Kathir, Nafi^, Abu ^Amr and Ibn ^Amir recited 'inna. Azzajjaj said reciting 'inna is in the context of commencing and continuing the recitation, and reciting 'anna is in the context of an exchangeable term for food (الطعام). The ayah means, ' Allah makes the rain pour down abundantly from the clouds.'

26.  {ثُمَّ شَقَقْنَا الأَرْضَ شَقًّا}

          And causes the plants to emerge splitting the earth apart as they surface.

27.  {فَأَنْبَتْنَا فِيهَا حَبًّا}

Allah creates all the staple grains on Earth such as wheat and barley.

28.  {وَعِنَبًا وَقَضْبًا}

          Also Allah creates grapes and dates.  Ibn ^Abbas said the al-qadba (القضب) are the dates because the branches that bear them are cut off the date trees.

29.  {وَزَيْتُونًا وَنَخْلا }

          [Allah creates] olives and date trees.

30.  {وَحَدَائِقَ غُلْبًا}

          Likewise Allah creates many walled-in orchards dense with lofty trees, as mentioned by Azzajjaj.

31.  {وَفَاكِهَةً وَأَبًّا}

          And Allah creates fruits of different kinds and forages for the animals as was mentioned by Ibn ^Abbas. It was said the ayah refers to the moist fruits.

32.  {مَتَاعًا لَكُمْ ولأََنْعَامِكُمْ)

          The aforementioned ayahs (27-31) state things Allah created for the benefit of mankind and his livestock, among which are the camels, cows, and sheep.

33.  {فَإِذَا جَاءَتِ الصَّآخَّةُ}

      It is in reference to the second sounding of the Horn on the Day of Judgment. Al-Khalil Ibn Ahmad said:  as-Sakhkhah (الصَّاخَّةُ) is a scream that deafens the ears from its heavy impact.  As-Samin said:  It is an intermitted scream that ruptures the hearts of those who hear it.  Abu Hayyan and others said in further explanation of the ayah:  On that Day every person shall be totally occupied with his own situation.

34.  {يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ}

          On that Day--a result of its intensity--the human being shall not pay heed to any of his relatives.  Not to his brother,

35.  {وَأُمِّهِ وَأَبِيهِ}

          Not his mother or father,

36.  {وَصَاحِبَتِهِ وَبَنِيهِ}

          Not his wife or children.

37.  {لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ}

          Each one among them shall be too occupied with his own situation to pay heed to others.  Abu ^Abd Ar-Rahman As-Sulamiyy, Az-Zuhriyy, Abu Al-^Aliyah, Ibn As-Sumayfi^ and Ibn Muhaysin recited ya^nih.

38.  {وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ}

          The faces of the upright, righteous people shall be illuminated on the Day of Judgment because they know of the goodness and luxury that awaits them. 

39.  {ضَاحِكَةٌ مُسْتَبْشِرَةٌ}

          Their faces shall be delightful and gleaming with happiness due to the generosity that Allah endowed upon them.

40.  {وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ}

          As to the faces of the blasphemers, they shall be dusty and ridden with sadness.

41.  {تَرْهَقُهَا قَتَرَةٌ}

    And their faces shall be covered with darkness.  Ubayy Ibn Ka^b said about Surat al-Haqqah, 14: {وَحُمِلَتِ الأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً} that the mountains and earth shall demolish into dust that covers the faces of the blasphemers but not the faces of the believers.  Ayahs 40 and 41 of Surat ^Abasa support this meaning.  Al-Hakim narrated Ubayy Ibn Ka^b’s saying and classified it as sahih. Adh-Dhahabiyy concurred with him.

42.  {أُولَئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ}

   Those are the faces of the blasphemers and doers of iniquity.