بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ عَبَسَ وَتَوَلَّىٰٓ
“The Prophet frowned and turned away”
Surah 80
Abasa عبس
He Frowned · all 42 verses with commentary
أَن جَآءَهُ ٱلْأَعْمَىٰ
“Because there came to him the blind man, [interrupting].”
That a blind one came to him
Commentary covering verses 1–7
To understand this surah, we need to first look at the context of revelation.
قَالَتْ ، عَنْ عَائِشَةَ ، هَذَا مَا عَرَضْ نَا عَلَى هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ ، حَدَّ ثَنِي أَبِي قَالَ ، حَدَّ ثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ
( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ الأَعْمَى أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَجَعَلَ يَقُولُ يَا رَسُولَ اللَّهِ أَرْشِدْ نِي وَعِنْدَ : أُ نْزِلَ
رَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلٌ مِنْ عُظَمَاءِ الْمُشْرِكِينَ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعْرِضُ عَنْهُ وَيُقْبِلُ عَلَى
وَرَوَى بَعْضُهُمْ هَذَا . قَالَ أَ بُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . فَفِي هَذَا أُ نْزِلَ . الآخَرِ وَيَقُولُ أَتَرَى بِمَا أَقُولُ بَأْ سًا فَيُقَالُ لاَ وَلَمْ يَذْكُرْ فِيهِ عَنْ عَائِشَةَ . ( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ : الْحَدِيثَ عَنْ هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ قَالَ أُنْزِلََ
“He frowned and turned away” was revealed about Ibn Umm Maktum the blind man. He came to the Messenger of Allah ﷺ saying: ‘O Messenger of Allah !ﷺ Guide me.’ At that time, there was a revered man from the idolaters with the Messenger of Allah ﷺ . So the Messenger of Allah ﷺ turned away from him and faced the other man, saying: ‘Do you think that there is something wrong with what I am saying?’ He said: ‘No.’ So it was about that that it was revealed.39 These were very high ranking officials from the polytheists. In early days, Islam was still new and the few Muslims that there were, were heavily persecuted and oppressed. If any of the strong and influential leaders had become Muslim, it would have been a source of great relief for the Muslims because with it would have come the support, whether financial or otherwise, that they would need to at least hold their own. A high ranking leader would also bring his followers to Islam as well. So naturally, the Prophet ﷺ was really eager that these people accept Islam. As is the case with high ranking officials even today, they do not meet in public places. If you were to meet the president of a country, you would either meet him in the president’s house, or at a very reserved, very luxurious, closed off place. You will not meet him at a random cafe on the street corner. Similarly here, this was a special appointment with the Prophet ﷺ , in a reserved setting, where others would not be allowed to come in.
Abdullah Ibn Umm Maktum was blind and he did not even know that the Prophet ﷺ was in a special meeting. So he barged straight in and started asking questions about Islam. This, of course, is not a nice thing to do and high ranking officials do not take kindly to such incursions. The prophet ﷺ frowned at this, which the blind could not see, and turned away from him to face the officials and preach to them. It was at this very moment that revelation started coming down to him.
عَبَسَ وَتَوَلَّىٰٓ
He frowned and turned away It is quite incredible how the Qurʾān says he turned away. The prophet ﷺ turned towards the officials. Instead of saying you turned towards them, the Qurʾān says you turned away from the Muslim.
أَن جَآءَهُ ٱلْأَعْمَىٰ
That a blind one came to him The reason why the Prophet ﷺ got angry was not that a blind person came to him, but that any person should interfere with a reserved setting. We would not welcome it as well. Allah calls him a blind one, not to degrade, but as a recognition of the effort he put in. Blind people face difficulties we may never know. God forbid any one of us loses his eye sight. It is not easy for them to even walk. Allah recognizes that despite being blind and facing challenges associated with it, he made the effort to get to know Allah and his religion.
This verse has been used as the basis for the higher reward reserved for people with special needs and disabilities. A person will be given reward for his effort, and since people with disabilities have to put in more effort, and face more challenges, they will be given more reward for the same actions.
So Allah recognizes the effort this man put in despite being blind and he reprimands His prophet ﷺ for neglecting him.
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
What can make you discover that he may purify/ nourish himself His blindness will not be any hindrance to spiritual purification. Life is unequal and harsh to many. Some people are born with disabilities, some people develop them later in life. These people never get the same opportunities as other people. They experience thorough inequality, and heartbreaking neglect. Allah regards their efforts more than others with no disabilities. That blind man who came running to learn the religion, will be rewarded more than a person with sight, who came running in the same manner, to learn the same religion.
Physical disabilities are a barrier for material success but they will never be a barrier for spiritual success - the success that really matters to Allah. What can make you discover that he may nourish himself? Yes, he is blind, but what makes you think he will not benefit from revelation just like other people? He is the same. His eyes are blind but his soul is not. He is just like other people, with the same spiritual potential. His physical disabilities will not hold him back from benefitting from revelation, as a matter of fact, he may get even more because he had to put extra effort. The same word that was used in the previous surah with Pharaoh is used here. The Qurʾān drew imagery there. It means to purify oneself. Literally, it means to water the garden of our soul.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Or be strongly reminded and being reminded might benefit him The word Dhikrā is translated as reminder. The words “strongly reminded” use the same root as well. At its root, Dhikrā means strength.40 When this root is applied to speech, it means speech that has a strong impact on the listener. The Qurʾān is called Dhikr because it reminds people of what they are neglectful of in a strong, impactful and effective manner. Here, Allah first mentioned the blind person purifying himself and second being reminded by the Qurʾān. That is; either instruction and guidance may produce new understanding within him regarding what he did not previously know, or he may remember something about which he had been heedless.41
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for the one who deems himself without need Who does not feel in need of moral guidance. We see this with the wealthy often. I have everything in my life, all that I ever wanted. What do I need religion for? What can religion give me since I am not lacking in anything? This person is compared to Pharaoh in the previous surah who, drunk in the power and riches he owned, considered himself free of the need to obey God. This attitude runs from Pharaoh to the common man. Pharaoh had a kingdom, but others might only own a house, a car, a wife and children to reach the same attitude and you do not have to look far to see this phenomenon. There are Pharaohs everywhere.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Then you, to such a person, give attention A flip of the coin. A lot of emphasis is being placed. The words “Then you” as well as “for such a person” are both advanced for emphasis. Then you - a prophet of God ﷺ out of all people - to such a person - to such an evil person - give attention? Allah flips the coin. They are of great worth in their own eyes and also in the eyes of men, but Allah calls them worthless, and calls His prophet ﷺ , who had no riches except the revelation from Allah, and who will live much of his life in poverty from this point on, the most honored. How can you, a man of such greatness, give attention to such a worthless human being?
Allah judges men by their character and their obedience to him. The blind one who came running to Allah is more worthy to Allah than the wealthy disbelievers who are viewed highly by men. The righteous prophet ﷺ , who will go on to tie stones around his waist to deal with severe hunger-pangs because there was no food available to eat, and whose family would never eat a proper meal for three consecutive days until he passed away,42 is more honored in the sight of Allah.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
While no blame is on you that he does not purify/ nourish himself Notice how it does not say “if he does not purify/ nourish” but says “that he does not purify/ nourish himself.” Allah is telling the prophet ﷺ that the person he was teaching and talking to, he will not purify himself because he feels himself free of need.
39 Jami` at-Tirmidhi 3331
40 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p.718
41 Ibn ʿĀshūr, al-Taḥrīr wa al-Tanwīr, vol. 30, p. 107
42 Sahih al-Bukhari 5374
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
“But what would make you perceive, [O Muhammad], that perhaps he might be purified”
Yet what can make you discover that he may nourish himself
Commentary covering verses 1–7
To understand this surah, we need to first look at the context of revelation.
قَالَتْ ، عَنْ عَائِشَةَ ، هَذَا مَا عَرَضْ نَا عَلَى هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ ، حَدَّ ثَنِي أَبِي قَالَ ، حَدَّ ثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ
( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ الأَعْمَى أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَجَعَلَ يَقُولُ يَا رَسُولَ اللَّهِ أَرْشِدْ نِي وَعِنْدَ : أُ نْزِلَ
رَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلٌ مِنْ عُظَمَاءِ الْمُشْرِكِينَ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعْرِضُ عَنْهُ وَيُقْبِلُ عَلَى
وَرَوَى بَعْضُهُمْ هَذَا . قَالَ أَ بُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . فَفِي هَذَا أُ نْزِلَ . الآخَرِ وَيَقُولُ أَتَرَى بِمَا أَقُولُ بَأْ سًا فَيُقَالُ لاَ وَلَمْ يَذْكُرْ فِيهِ عَنْ عَائِشَةَ . ( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ : الْحَدِيثَ عَنْ هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ قَالَ أُنْزِلََ
“He frowned and turned away” was revealed about Ibn Umm Maktum the blind man. He came to the Messenger of Allah ﷺ saying: ‘O Messenger of Allah !ﷺ Guide me.’ At that time, there was a revered man from the idolaters with the Messenger of Allah ﷺ . So the Messenger of Allah ﷺ turned away from him and faced the other man, saying: ‘Do you think that there is something wrong with what I am saying?’ He said: ‘No.’ So it was about that that it was revealed.39 These were very high ranking officials from the polytheists. In early days, Islam was still new and the few Muslims that there were, were heavily persecuted and oppressed. If any of the strong and influential leaders had become Muslim, it would have been a source of great relief for the Muslims because with it would have come the support, whether financial or otherwise, that they would need to at least hold their own. A high ranking leader would also bring his followers to Islam as well. So naturally, the Prophet ﷺ was really eager that these people accept Islam. As is the case with high ranking officials even today, they do not meet in public places. If you were to meet the president of a country, you would either meet him in the president’s house, or at a very reserved, very luxurious, closed off place. You will not meet him at a random cafe on the street corner. Similarly here, this was a special appointment with the Prophet ﷺ , in a reserved setting, where others would not be allowed to come in.
Abdullah Ibn Umm Maktum was blind and he did not even know that the Prophet ﷺ was in a special meeting. So he barged straight in and started asking questions about Islam. This, of course, is not a nice thing to do and high ranking officials do not take kindly to such incursions. The prophet ﷺ frowned at this, which the blind could not see, and turned away from him to face the officials and preach to them. It was at this very moment that revelation started coming down to him.
عَبَسَ وَتَوَلَّىٰٓ
He frowned and turned away It is quite incredible how the Qurʾān says he turned away. The prophet ﷺ turned towards the officials. Instead of saying you turned towards them, the Qurʾān says you turned away from the Muslim.
أَن جَآءَهُ ٱلْأَعْمَىٰ
That a blind one came to him The reason why the Prophet ﷺ got angry was not that a blind person came to him, but that any person should interfere with a reserved setting. We would not welcome it as well. Allah calls him a blind one, not to degrade, but as a recognition of the effort he put in. Blind people face difficulties we may never know. God forbid any one of us loses his eye sight. It is not easy for them to even walk. Allah recognizes that despite being blind and facing challenges associated with it, he made the effort to get to know Allah and his religion.
This verse has been used as the basis for the higher reward reserved for people with special needs and disabilities. A person will be given reward for his effort, and since people with disabilities have to put in more effort, and face more challenges, they will be given more reward for the same actions.
So Allah recognizes the effort this man put in despite being blind and he reprimands His prophet ﷺ for neglecting him.
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
What can make you discover that he may purify/ nourish himself His blindness will not be any hindrance to spiritual purification. Life is unequal and harsh to many. Some people are born with disabilities, some people develop them later in life. These people never get the same opportunities as other people. They experience thorough inequality, and heartbreaking neglect. Allah regards their efforts more than others with no disabilities. That blind man who came running to learn the religion, will be rewarded more than a person with sight, who came running in the same manner, to learn the same religion.
Physical disabilities are a barrier for material success but they will never be a barrier for spiritual success - the success that really matters to Allah. What can make you discover that he may nourish himself? Yes, he is blind, but what makes you think he will not benefit from revelation just like other people? He is the same. His eyes are blind but his soul is not. He is just like other people, with the same spiritual potential. His physical disabilities will not hold him back from benefitting from revelation, as a matter of fact, he may get even more because he had to put extra effort. The same word that was used in the previous surah with Pharaoh is used here. The Qurʾān drew imagery there. It means to purify oneself. Literally, it means to water the garden of our soul.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Or be strongly reminded and being reminded might benefit him The word Dhikrā is translated as reminder. The words “strongly reminded” use the same root as well. At its root, Dhikrā means strength.40 When this root is applied to speech, it means speech that has a strong impact on the listener. The Qurʾān is called Dhikr because it reminds people of what they are neglectful of in a strong, impactful and effective manner. Here, Allah first mentioned the blind person purifying himself and second being reminded by the Qurʾān. That is; either instruction and guidance may produce new understanding within him regarding what he did not previously know, or he may remember something about which he had been heedless.41
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for the one who deems himself without need Who does not feel in need of moral guidance. We see this with the wealthy often. I have everything in my life, all that I ever wanted. What do I need religion for? What can religion give me since I am not lacking in anything? This person is compared to Pharaoh in the previous surah who, drunk in the power and riches he owned, considered himself free of the need to obey God. This attitude runs from Pharaoh to the common man. Pharaoh had a kingdom, but others might only own a house, a car, a wife and children to reach the same attitude and you do not have to look far to see this phenomenon. There are Pharaohs everywhere.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Then you, to such a person, give attention A flip of the coin. A lot of emphasis is being placed. The words “Then you” as well as “for such a person” are both advanced for emphasis. Then you - a prophet of God ﷺ out of all people - to such a person - to such an evil person - give attention? Allah flips the coin. They are of great worth in their own eyes and also in the eyes of men, but Allah calls them worthless, and calls His prophet ﷺ , who had no riches except the revelation from Allah, and who will live much of his life in poverty from this point on, the most honored. How can you, a man of such greatness, give attention to such a worthless human being?
Allah judges men by their character and their obedience to him. The blind one who came running to Allah is more worthy to Allah than the wealthy disbelievers who are viewed highly by men. The righteous prophet ﷺ , who will go on to tie stones around his waist to deal with severe hunger-pangs because there was no food available to eat, and whose family would never eat a proper meal for three consecutive days until he passed away,42 is more honored in the sight of Allah.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
While no blame is on you that he does not purify/ nourish himself Notice how it does not say “if he does not purify/ nourish” but says “that he does not purify/ nourish himself.” Allah is telling the prophet ﷺ that the person he was teaching and talking to, he will not purify himself because he feels himself free of need.
39 Jami` at-Tirmidhi 3331
40 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p.718
41 Ibn ʿĀshūr, al-Taḥrīr wa al-Tanwīr, vol. 30, p. 107
42 Sahih al-Bukhari 5374
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
“Or be reminded and the remembrance would benefit him?”
Or be strongly affected and the reminder might benefit him
Commentary covering verses 1–7
To understand this surah, we need to first look at the context of revelation.
قَالَتْ ، عَنْ عَائِشَةَ ، هَذَا مَا عَرَضْ نَا عَلَى هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ ، حَدَّ ثَنِي أَبِي قَالَ ، حَدَّ ثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ
( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ الأَعْمَى أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَجَعَلَ يَقُولُ يَا رَسُولَ اللَّهِ أَرْشِدْ نِي وَعِنْدَ : أُ نْزِلَ
رَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلٌ مِنْ عُظَمَاءِ الْمُشْرِكِينَ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعْرِضُ عَنْهُ وَيُقْبِلُ عَلَى
وَرَوَى بَعْضُهُمْ هَذَا . قَالَ أَ بُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . فَفِي هَذَا أُ نْزِلَ . الآخَرِ وَيَقُولُ أَتَرَى بِمَا أَقُولُ بَأْ سًا فَيُقَالُ لاَ وَلَمْ يَذْكُرْ فِيهِ عَنْ عَائِشَةَ . ( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ : الْحَدِيثَ عَنْ هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ قَالَ أُنْزِلََ
“He frowned and turned away” was revealed about Ibn Umm Maktum the blind man. He came to the Messenger of Allah ﷺ saying: ‘O Messenger of Allah !ﷺ Guide me.’ At that time, there was a revered man from the idolaters with the Messenger of Allah ﷺ . So the Messenger of Allah ﷺ turned away from him and faced the other man, saying: ‘Do you think that there is something wrong with what I am saying?’ He said: ‘No.’ So it was about that that it was revealed.39 These were very high ranking officials from the polytheists. In early days, Islam was still new and the few Muslims that there were, were heavily persecuted and oppressed. If any of the strong and influential leaders had become Muslim, it would have been a source of great relief for the Muslims because with it would have come the support, whether financial or otherwise, that they would need to at least hold their own. A high ranking leader would also bring his followers to Islam as well. So naturally, the Prophet ﷺ was really eager that these people accept Islam. As is the case with high ranking officials even today, they do not meet in public places. If you were to meet the president of a country, you would either meet him in the president’s house, or at a very reserved, very luxurious, closed off place. You will not meet him at a random cafe on the street corner. Similarly here, this was a special appointment with the Prophet ﷺ , in a reserved setting, where others would not be allowed to come in.
Abdullah Ibn Umm Maktum was blind and he did not even know that the Prophet ﷺ was in a special meeting. So he barged straight in and started asking questions about Islam. This, of course, is not a nice thing to do and high ranking officials do not take kindly to such incursions. The prophet ﷺ frowned at this, which the blind could not see, and turned away from him to face the officials and preach to them. It was at this very moment that revelation started coming down to him.
عَبَسَ وَتَوَلَّىٰٓ
He frowned and turned away It is quite incredible how the Qurʾān says he turned away. The prophet ﷺ turned towards the officials. Instead of saying you turned towards them, the Qurʾān says you turned away from the Muslim.
أَن جَآءَهُ ٱلْأَعْمَىٰ
That a blind one came to him The reason why the Prophet ﷺ got angry was not that a blind person came to him, but that any person should interfere with a reserved setting. We would not welcome it as well. Allah calls him a blind one, not to degrade, but as a recognition of the effort he put in. Blind people face difficulties we may never know. God forbid any one of us loses his eye sight. It is not easy for them to even walk. Allah recognizes that despite being blind and facing challenges associated with it, he made the effort to get to know Allah and his religion.
This verse has been used as the basis for the higher reward reserved for people with special needs and disabilities. A person will be given reward for his effort, and since people with disabilities have to put in more effort, and face more challenges, they will be given more reward for the same actions.
So Allah recognizes the effort this man put in despite being blind and he reprimands His prophet ﷺ for neglecting him.
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
What can make you discover that he may purify/ nourish himself His blindness will not be any hindrance to spiritual purification. Life is unequal and harsh to many. Some people are born with disabilities, some people develop them later in life. These people never get the same opportunities as other people. They experience thorough inequality, and heartbreaking neglect. Allah regards their efforts more than others with no disabilities. That blind man who came running to learn the religion, will be rewarded more than a person with sight, who came running in the same manner, to learn the same religion.
Physical disabilities are a barrier for material success but they will never be a barrier for spiritual success - the success that really matters to Allah. What can make you discover that he may nourish himself? Yes, he is blind, but what makes you think he will not benefit from revelation just like other people? He is the same. His eyes are blind but his soul is not. He is just like other people, with the same spiritual potential. His physical disabilities will not hold him back from benefitting from revelation, as a matter of fact, he may get even more because he had to put extra effort. The same word that was used in the previous surah with Pharaoh is used here. The Qurʾān drew imagery there. It means to purify oneself. Literally, it means to water the garden of our soul.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Or be strongly reminded and being reminded might benefit him The word Dhikrā is translated as reminder. The words “strongly reminded” use the same root as well. At its root, Dhikrā means strength.40 When this root is applied to speech, it means speech that has a strong impact on the listener. The Qurʾān is called Dhikr because it reminds people of what they are neglectful of in a strong, impactful and effective manner. Here, Allah first mentioned the blind person purifying himself and second being reminded by the Qurʾān. That is; either instruction and guidance may produce new understanding within him regarding what he did not previously know, or he may remember something about which he had been heedless.41
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for the one who deems himself without need Who does not feel in need of moral guidance. We see this with the wealthy often. I have everything in my life, all that I ever wanted. What do I need religion for? What can religion give me since I am not lacking in anything? This person is compared to Pharaoh in the previous surah who, drunk in the power and riches he owned, considered himself free of the need to obey God. This attitude runs from Pharaoh to the common man. Pharaoh had a kingdom, but others might only own a house, a car, a wife and children to reach the same attitude and you do not have to look far to see this phenomenon. There are Pharaohs everywhere.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Then you, to such a person, give attention A flip of the coin. A lot of emphasis is being placed. The words “Then you” as well as “for such a person” are both advanced for emphasis. Then you - a prophet of God ﷺ out of all people - to such a person - to such an evil person - give attention? Allah flips the coin. They are of great worth in their own eyes and also in the eyes of men, but Allah calls them worthless, and calls His prophet ﷺ , who had no riches except the revelation from Allah, and who will live much of his life in poverty from this point on, the most honored. How can you, a man of such greatness, give attention to such a worthless human being?
Allah judges men by their character and their obedience to him. The blind one who came running to Allah is more worthy to Allah than the wealthy disbelievers who are viewed highly by men. The righteous prophet ﷺ , who will go on to tie stones around his waist to deal with severe hunger-pangs because there was no food available to eat, and whose family would never eat a proper meal for three consecutive days until he passed away,42 is more honored in the sight of Allah.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
While no blame is on you that he does not purify/ nourish himself Notice how it does not say “if he does not purify/ nourish” but says “that he does not purify/ nourish himself.” Allah is telling the prophet ﷺ that the person he was teaching and talking to, he will not purify himself because he feels himself free of need.
39 Jami` at-Tirmidhi 3331
40 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p.718
41 Ibn ʿĀshūr, al-Taḥrīr wa al-Tanwīr, vol. 30, p. 107
42 Sahih al-Bukhari 5374
أَمَّا مَنِ ٱسْتَغْنَىٰ
“As for he who thinks himself without need,”
As for the one who deems himself without need
Commentary covering verses 1–7
To understand this surah, we need to first look at the context of revelation.
قَالَتْ ، عَنْ عَائِشَةَ ، هَذَا مَا عَرَضْ نَا عَلَى هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ ، حَدَّ ثَنِي أَبِي قَالَ ، حَدَّ ثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ
( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ الأَعْمَى أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَجَعَلَ يَقُولُ يَا رَسُولَ اللَّهِ أَرْشِدْ نِي وَعِنْدَ : أُ نْزِلَ
رَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلٌ مِنْ عُظَمَاءِ الْمُشْرِكِينَ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعْرِضُ عَنْهُ وَيُقْبِلُ عَلَى
وَرَوَى بَعْضُهُمْ هَذَا . قَالَ أَ بُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . فَفِي هَذَا أُ نْزِلَ . الآخَرِ وَيَقُولُ أَتَرَى بِمَا أَقُولُ بَأْ سًا فَيُقَالُ لاَ وَلَمْ يَذْكُرْ فِيهِ عَنْ عَائِشَةَ . ( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ : الْحَدِيثَ عَنْ هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ قَالَ أُنْزِلََ
“He frowned and turned away” was revealed about Ibn Umm Maktum the blind man. He came to the Messenger of Allah ﷺ saying: ‘O Messenger of Allah !ﷺ Guide me.’ At that time, there was a revered man from the idolaters with the Messenger of Allah ﷺ . So the Messenger of Allah ﷺ turned away from him and faced the other man, saying: ‘Do you think that there is something wrong with what I am saying?’ He said: ‘No.’ So it was about that that it was revealed.39 These were very high ranking officials from the polytheists. In early days, Islam was still new and the few Muslims that there were, were heavily persecuted and oppressed. If any of the strong and influential leaders had become Muslim, it would have been a source of great relief for the Muslims because with it would have come the support, whether financial or otherwise, that they would need to at least hold their own. A high ranking leader would also bring his followers to Islam as well. So naturally, the Prophet ﷺ was really eager that these people accept Islam. As is the case with high ranking officials even today, they do not meet in public places. If you were to meet the president of a country, you would either meet him in the president’s house, or at a very reserved, very luxurious, closed off place. You will not meet him at a random cafe on the street corner. Similarly here, this was a special appointment with the Prophet ﷺ , in a reserved setting, where others would not be allowed to come in.
Abdullah Ibn Umm Maktum was blind and he did not even know that the Prophet ﷺ was in a special meeting. So he barged straight in and started asking questions about Islam. This, of course, is not a nice thing to do and high ranking officials do not take kindly to such incursions. The prophet ﷺ frowned at this, which the blind could not see, and turned away from him to face the officials and preach to them. It was at this very moment that revelation started coming down to him.
عَبَسَ وَتَوَلَّىٰٓ
He frowned and turned away It is quite incredible how the Qurʾān says he turned away. The prophet ﷺ turned towards the officials. Instead of saying you turned towards them, the Qurʾān says you turned away from the Muslim.
أَن جَآءَهُ ٱلْأَعْمَىٰ
That a blind one came to him The reason why the Prophet ﷺ got angry was not that a blind person came to him, but that any person should interfere with a reserved setting. We would not welcome it as well. Allah calls him a blind one, not to degrade, but as a recognition of the effort he put in. Blind people face difficulties we may never know. God forbid any one of us loses his eye sight. It is not easy for them to even walk. Allah recognizes that despite being blind and facing challenges associated with it, he made the effort to get to know Allah and his religion.
This verse has been used as the basis for the higher reward reserved for people with special needs and disabilities. A person will be given reward for his effort, and since people with disabilities have to put in more effort, and face more challenges, they will be given more reward for the same actions.
So Allah recognizes the effort this man put in despite being blind and he reprimands His prophet ﷺ for neglecting him.
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
What can make you discover that he may purify/ nourish himself His blindness will not be any hindrance to spiritual purification. Life is unequal and harsh to many. Some people are born with disabilities, some people develop them later in life. These people never get the same opportunities as other people. They experience thorough inequality, and heartbreaking neglect. Allah regards their efforts more than others with no disabilities. That blind man who came running to learn the religion, will be rewarded more than a person with sight, who came running in the same manner, to learn the same religion.
Physical disabilities are a barrier for material success but they will never be a barrier for spiritual success - the success that really matters to Allah. What can make you discover that he may nourish himself? Yes, he is blind, but what makes you think he will not benefit from revelation just like other people? He is the same. His eyes are blind but his soul is not. He is just like other people, with the same spiritual potential. His physical disabilities will not hold him back from benefitting from revelation, as a matter of fact, he may get even more because he had to put extra effort. The same word that was used in the previous surah with Pharaoh is used here. The Qurʾān drew imagery there. It means to purify oneself. Literally, it means to water the garden of our soul.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Or be strongly reminded and being reminded might benefit him The word Dhikrā is translated as reminder. The words “strongly reminded” use the same root as well. At its root, Dhikrā means strength.40 When this root is applied to speech, it means speech that has a strong impact on the listener. The Qurʾān is called Dhikr because it reminds people of what they are neglectful of in a strong, impactful and effective manner. Here, Allah first mentioned the blind person purifying himself and second being reminded by the Qurʾān. That is; either instruction and guidance may produce new understanding within him regarding what he did not previously know, or he may remember something about which he had been heedless.41
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for the one who deems himself without need Who does not feel in need of moral guidance. We see this with the wealthy often. I have everything in my life, all that I ever wanted. What do I need religion for? What can religion give me since I am not lacking in anything? This person is compared to Pharaoh in the previous surah who, drunk in the power and riches he owned, considered himself free of the need to obey God. This attitude runs from Pharaoh to the common man. Pharaoh had a kingdom, but others might only own a house, a car, a wife and children to reach the same attitude and you do not have to look far to see this phenomenon. There are Pharaohs everywhere.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Then you, to such a person, give attention A flip of the coin. A lot of emphasis is being placed. The words “Then you” as well as “for such a person” are both advanced for emphasis. Then you - a prophet of God ﷺ out of all people - to such a person - to such an evil person - give attention? Allah flips the coin. They are of great worth in their own eyes and also in the eyes of men, but Allah calls them worthless, and calls His prophet ﷺ , who had no riches except the revelation from Allah, and who will live much of his life in poverty from this point on, the most honored. How can you, a man of such greatness, give attention to such a worthless human being?
Allah judges men by their character and their obedience to him. The blind one who came running to Allah is more worthy to Allah than the wealthy disbelievers who are viewed highly by men. The righteous prophet ﷺ , who will go on to tie stones around his waist to deal with severe hunger-pangs because there was no food available to eat, and whose family would never eat a proper meal for three consecutive days until he passed away,42 is more honored in the sight of Allah.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
While no blame is on you that he does not purify/ nourish himself Notice how it does not say “if he does not purify/ nourish” but says “that he does not purify/ nourish himself.” Allah is telling the prophet ﷺ that the person he was teaching and talking to, he will not purify himself because he feels himself free of need.
39 Jami` at-Tirmidhi 3331
40 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p.718
41 Ibn ʿĀshūr, al-Taḥrīr wa al-Tanwīr, vol. 30, p. 107
42 Sahih al-Bukhari 5374
فَأَنتَ لَهُۥ تَصَدَّىٰ
“To him you give attention.”
Then you, to such a person, give attention
Commentary covering verses 1–7
To understand this surah, we need to first look at the context of revelation.
قَالَتْ ، عَنْ عَائِشَةَ ، هَذَا مَا عَرَضْ نَا عَلَى هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ ، حَدَّ ثَنِي أَبِي قَالَ ، حَدَّ ثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ
( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ الأَعْمَى أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَجَعَلَ يَقُولُ يَا رَسُولَ اللَّهِ أَرْشِدْ نِي وَعِنْدَ : أُ نْزِلَ
رَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلٌ مِنْ عُظَمَاءِ الْمُشْرِكِينَ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعْرِضُ عَنْهُ وَيُقْبِلُ عَلَى
وَرَوَى بَعْضُهُمْ هَذَا . قَالَ أَ بُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . فَفِي هَذَا أُ نْزِلَ . الآخَرِ وَيَقُولُ أَتَرَى بِمَا أَقُولُ بَأْ سًا فَيُقَالُ لاَ وَلَمْ يَذْكُرْ فِيهِ عَنْ عَائِشَةَ . ( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ : الْحَدِيثَ عَنْ هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ قَالَ أُنْزِلََ
“He frowned and turned away” was revealed about Ibn Umm Maktum the blind man. He came to the Messenger of Allah ﷺ saying: ‘O Messenger of Allah !ﷺ Guide me.’ At that time, there was a revered man from the idolaters with the Messenger of Allah ﷺ . So the Messenger of Allah ﷺ turned away from him and faced the other man, saying: ‘Do you think that there is something wrong with what I am saying?’ He said: ‘No.’ So it was about that that it was revealed.39 These were very high ranking officials from the polytheists. In early days, Islam was still new and the few Muslims that there were, were heavily persecuted and oppressed. If any of the strong and influential leaders had become Muslim, it would have been a source of great relief for the Muslims because with it would have come the support, whether financial or otherwise, that they would need to at least hold their own. A high ranking leader would also bring his followers to Islam as well. So naturally, the Prophet ﷺ was really eager that these people accept Islam. As is the case with high ranking officials even today, they do not meet in public places. If you were to meet the president of a country, you would either meet him in the president’s house, or at a very reserved, very luxurious, closed off place. You will not meet him at a random cafe on the street corner. Similarly here, this was a special appointment with the Prophet ﷺ , in a reserved setting, where others would not be allowed to come in.
Abdullah Ibn Umm Maktum was blind and he did not even know that the Prophet ﷺ was in a special meeting. So he barged straight in and started asking questions about Islam. This, of course, is not a nice thing to do and high ranking officials do not take kindly to such incursions. The prophet ﷺ frowned at this, which the blind could not see, and turned away from him to face the officials and preach to them. It was at this very moment that revelation started coming down to him.
عَبَسَ وَتَوَلَّىٰٓ
He frowned and turned away It is quite incredible how the Qurʾān says he turned away. The prophet ﷺ turned towards the officials. Instead of saying you turned towards them, the Qurʾān says you turned away from the Muslim.
أَن جَآءَهُ ٱلْأَعْمَىٰ
That a blind one came to him The reason why the Prophet ﷺ got angry was not that a blind person came to him, but that any person should interfere with a reserved setting. We would not welcome it as well. Allah calls him a blind one, not to degrade, but as a recognition of the effort he put in. Blind people face difficulties we may never know. God forbid any one of us loses his eye sight. It is not easy for them to even walk. Allah recognizes that despite being blind and facing challenges associated with it, he made the effort to get to know Allah and his religion.
This verse has been used as the basis for the higher reward reserved for people with special needs and disabilities. A person will be given reward for his effort, and since people with disabilities have to put in more effort, and face more challenges, they will be given more reward for the same actions.
So Allah recognizes the effort this man put in despite being blind and he reprimands His prophet ﷺ for neglecting him.
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
What can make you discover that he may purify/ nourish himself His blindness will not be any hindrance to spiritual purification. Life is unequal and harsh to many. Some people are born with disabilities, some people develop them later in life. These people never get the same opportunities as other people. They experience thorough inequality, and heartbreaking neglect. Allah regards their efforts more than others with no disabilities. That blind man who came running to learn the religion, will be rewarded more than a person with sight, who came running in the same manner, to learn the same religion.
Physical disabilities are a barrier for material success but they will never be a barrier for spiritual success - the success that really matters to Allah. What can make you discover that he may nourish himself? Yes, he is blind, but what makes you think he will not benefit from revelation just like other people? He is the same. His eyes are blind but his soul is not. He is just like other people, with the same spiritual potential. His physical disabilities will not hold him back from benefitting from revelation, as a matter of fact, he may get even more because he had to put extra effort. The same word that was used in the previous surah with Pharaoh is used here. The Qurʾān drew imagery there. It means to purify oneself. Literally, it means to water the garden of our soul.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Or be strongly reminded and being reminded might benefit him The word Dhikrā is translated as reminder. The words “strongly reminded” use the same root as well. At its root, Dhikrā means strength.40 When this root is applied to speech, it means speech that has a strong impact on the listener. The Qurʾān is called Dhikr because it reminds people of what they are neglectful of in a strong, impactful and effective manner. Here, Allah first mentioned the blind person purifying himself and second being reminded by the Qurʾān. That is; either instruction and guidance may produce new understanding within him regarding what he did not previously know, or he may remember something about which he had been heedless.41
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for the one who deems himself without need Who does not feel in need of moral guidance. We see this with the wealthy often. I have everything in my life, all that I ever wanted. What do I need religion for? What can religion give me since I am not lacking in anything? This person is compared to Pharaoh in the previous surah who, drunk in the power and riches he owned, considered himself free of the need to obey God. This attitude runs from Pharaoh to the common man. Pharaoh had a kingdom, but others might only own a house, a car, a wife and children to reach the same attitude and you do not have to look far to see this phenomenon. There are Pharaohs everywhere.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Then you, to such a person, give attention A flip of the coin. A lot of emphasis is being placed. The words “Then you” as well as “for such a person” are both advanced for emphasis. Then you - a prophet of God ﷺ out of all people - to such a person - to such an evil person - give attention? Allah flips the coin. They are of great worth in their own eyes and also in the eyes of men, but Allah calls them worthless, and calls His prophet ﷺ , who had no riches except the revelation from Allah, and who will live much of his life in poverty from this point on, the most honored. How can you, a man of such greatness, give attention to such a worthless human being?
Allah judges men by their character and their obedience to him. The blind one who came running to Allah is more worthy to Allah than the wealthy disbelievers who are viewed highly by men. The righteous prophet ﷺ , who will go on to tie stones around his waist to deal with severe hunger-pangs because there was no food available to eat, and whose family would never eat a proper meal for three consecutive days until he passed away,42 is more honored in the sight of Allah.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
While no blame is on you that he does not purify/ nourish himself Notice how it does not say “if he does not purify/ nourish” but says “that he does not purify/ nourish himself.” Allah is telling the prophet ﷺ that the person he was teaching and talking to, he will not purify himself because he feels himself free of need.
39 Jami` at-Tirmidhi 3331
40 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p.718
41 Ibn ʿĀshūr, al-Taḥrīr wa al-Tanwīr, vol. 30, p. 107
42 Sahih al-Bukhari 5374
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
“And not upon you [is any blame] if he will not be purified.”
While no blame is on you that he does not nourish himself
Commentary covering verses 1–7
To understand this surah, we need to first look at the context of revelation.
قَالَتْ ، عَنْ عَائِشَةَ ، هَذَا مَا عَرَضْ نَا عَلَى هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ ، حَدَّ ثَنِي أَبِي قَالَ ، حَدَّ ثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ
( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ الأَعْمَى أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَجَعَلَ يَقُولُ يَا رَسُولَ اللَّهِ أَرْشِدْ نِي وَعِنْدَ : أُ نْزِلَ
رَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلٌ مِنْ عُظَمَاءِ الْمُشْرِكِينَ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعْرِضُ عَنْهُ وَيُقْبِلُ عَلَى
وَرَوَى بَعْضُهُمْ هَذَا . قَالَ أَ بُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . فَفِي هَذَا أُ نْزِلَ . الآخَرِ وَيَقُولُ أَتَرَى بِمَا أَقُولُ بَأْ سًا فَيُقَالُ لاَ وَلَمْ يَذْكُرْ فِيهِ عَنْ عَائِشَةَ . ( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ : الْحَدِيثَ عَنْ هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ قَالَ أُنْزِلََ
“He frowned and turned away” was revealed about Ibn Umm Maktum the blind man. He came to the Messenger of Allah ﷺ saying: ‘O Messenger of Allah !ﷺ Guide me.’ At that time, there was a revered man from the idolaters with the Messenger of Allah ﷺ . So the Messenger of Allah ﷺ turned away from him and faced the other man, saying: ‘Do you think that there is something wrong with what I am saying?’ He said: ‘No.’ So it was about that that it was revealed.39 These were very high ranking officials from the polytheists. In early days, Islam was still new and the few Muslims that there were, were heavily persecuted and oppressed. If any of the strong and influential leaders had become Muslim, it would have been a source of great relief for the Muslims because with it would have come the support, whether financial or otherwise, that they would need to at least hold their own. A high ranking leader would also bring his followers to Islam as well. So naturally, the Prophet ﷺ was really eager that these people accept Islam. As is the case with high ranking officials even today, they do not meet in public places. If you were to meet the president of a country, you would either meet him in the president’s house, or at a very reserved, very luxurious, closed off place. You will not meet him at a random cafe on the street corner. Similarly here, this was a special appointment with the Prophet ﷺ , in a reserved setting, where others would not be allowed to come in.
Abdullah Ibn Umm Maktum was blind and he did not even know that the Prophet ﷺ was in a special meeting. So he barged straight in and started asking questions about Islam. This, of course, is not a nice thing to do and high ranking officials do not take kindly to such incursions. The prophet ﷺ frowned at this, which the blind could not see, and turned away from him to face the officials and preach to them. It was at this very moment that revelation started coming down to him.
عَبَسَ وَتَوَلَّىٰٓ
He frowned and turned away It is quite incredible how the Qurʾān says he turned away. The prophet ﷺ turned towards the officials. Instead of saying you turned towards them, the Qurʾān says you turned away from the Muslim.
أَن جَآءَهُ ٱلْأَعْمَىٰ
That a blind one came to him The reason why the Prophet ﷺ got angry was not that a blind person came to him, but that any person should interfere with a reserved setting. We would not welcome it as well. Allah calls him a blind one, not to degrade, but as a recognition of the effort he put in. Blind people face difficulties we may never know. God forbid any one of us loses his eye sight. It is not easy for them to even walk. Allah recognizes that despite being blind and facing challenges associated with it, he made the effort to get to know Allah and his religion.
This verse has been used as the basis for the higher reward reserved for people with special needs and disabilities. A person will be given reward for his effort, and since people with disabilities have to put in more effort, and face more challenges, they will be given more reward for the same actions.
So Allah recognizes the effort this man put in despite being blind and he reprimands His prophet ﷺ for neglecting him.
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
What can make you discover that he may purify/ nourish himself His blindness will not be any hindrance to spiritual purification. Life is unequal and harsh to many. Some people are born with disabilities, some people develop them later in life. These people never get the same opportunities as other people. They experience thorough inequality, and heartbreaking neglect. Allah regards their efforts more than others with no disabilities. That blind man who came running to learn the religion, will be rewarded more than a person with sight, who came running in the same manner, to learn the same religion.
Physical disabilities are a barrier for material success but they will never be a barrier for spiritual success - the success that really matters to Allah. What can make you discover that he may nourish himself? Yes, he is blind, but what makes you think he will not benefit from revelation just like other people? He is the same. His eyes are blind but his soul is not. He is just like other people, with the same spiritual potential. His physical disabilities will not hold him back from benefitting from revelation, as a matter of fact, he may get even more because he had to put extra effort. The same word that was used in the previous surah with Pharaoh is used here. The Qurʾān drew imagery there. It means to purify oneself. Literally, it means to water the garden of our soul.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Or be strongly reminded and being reminded might benefit him The word Dhikrā is translated as reminder. The words “strongly reminded” use the same root as well. At its root, Dhikrā means strength.40 When this root is applied to speech, it means speech that has a strong impact on the listener. The Qurʾān is called Dhikr because it reminds people of what they are neglectful of in a strong, impactful and effective manner. Here, Allah first mentioned the blind person purifying himself and second being reminded by the Qurʾān. That is; either instruction and guidance may produce new understanding within him regarding what he did not previously know, or he may remember something about which he had been heedless.41
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for the one who deems himself without need Who does not feel in need of moral guidance. We see this with the wealthy often. I have everything in my life, all that I ever wanted. What do I need religion for? What can religion give me since I am not lacking in anything? This person is compared to Pharaoh in the previous surah who, drunk in the power and riches he owned, considered himself free of the need to obey God. This attitude runs from Pharaoh to the common man. Pharaoh had a kingdom, but others might only own a house, a car, a wife and children to reach the same attitude and you do not have to look far to see this phenomenon. There are Pharaohs everywhere.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Then you, to such a person, give attention A flip of the coin. A lot of emphasis is being placed. The words “Then you” as well as “for such a person” are both advanced for emphasis. Then you - a prophet of God ﷺ out of all people - to such a person - to such an evil person - give attention? Allah flips the coin. They are of great worth in their own eyes and also in the eyes of men, but Allah calls them worthless, and calls His prophet ﷺ , who had no riches except the revelation from Allah, and who will live much of his life in poverty from this point on, the most honored. How can you, a man of such greatness, give attention to such a worthless human being?
Allah judges men by their character and their obedience to him. The blind one who came running to Allah is more worthy to Allah than the wealthy disbelievers who are viewed highly by men. The righteous prophet ﷺ , who will go on to tie stones around his waist to deal with severe hunger-pangs because there was no food available to eat, and whose family would never eat a proper meal for three consecutive days until he passed away,42 is more honored in the sight of Allah.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
While no blame is on you that he does not purify/ nourish himself Notice how it does not say “if he does not purify/ nourish” but says “that he does not purify/ nourish himself.” Allah is telling the prophet ﷺ that the person he was teaching and talking to, he will not purify himself because he feels himself free of need.
39 Jami` at-Tirmidhi 3331
40 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p.718
41 Ibn ʿĀshūr, al-Taḥrīr wa al-Tanwīr, vol. 30, p. 107
42 Sahih al-Bukhari 5374
وَأَمَّا مَن جَآءَكَ يَسْعَىٰ
“But as for he who came to you striving [for knowledge]”
As for him who came to you with effort
In the last surah, Allah used the same word for Pharaoh as well as for the efforts that men will see on judgment day. Pharaoh turned his back to a prophet of God and strove in the opposite direction. This blind man comes running towards a prophet of God ﷺ and hence, is striving in the correct direction. This is why Allah says next:
وَهُوَ يَخْشَىٰ
“While he fears [Allah],”
And he does have khashyah
Same word as last surah. Unlike Pharaoh, he does have khashyah.
Commentary covering verses 9–11
No! Stop and repent. This is a strong reminder. Perfect in itself. Whoever wants, let him be reminded and strengthened. Physical disabilities in no manner, make anyone less of a person. They are equal to Allah.
فَأَنتَ عَنْهُ تَلَهَّىٰ
“From him you are distracted.”
Then you, from him, turn away
Same structure as verse 6. Then you, out of all people, turn away from him? From such a noble person?
Commentary covering verses 9–11
No! Stop and repent. This is a strong reminder. Perfect in itself. Whoever wants, let him be reminded and strengthened. Physical disabilities in no manner, make anyone less of a person. They are equal to Allah.
كَلَّآ إِنَّهَا تَذْكِرَةٌۭ
“No! Indeed, these verses are a reminder;”
No! It is a reminder
Commentary covering verses 9–11
No! Stop and repent. This is a strong reminder. Perfect in itself. Whoever wants, let him be reminded and strengthened. Physical disabilities in no manner, make anyone less of a person. They are equal to Allah.
فَمَن شَآءَ ذَكَرَهُۥ
“So whoever wills may remember it.”
Then whosoever wants, let him take heed from it, and be corrected.
Commentary covering verses 12–14
When someone does not become guided by these words, it is not due to a fault in the Qurʾān but in the person himself. These scriptures are perfect, flawless and pure. They contain no error nor falsehood. Anyone who does not take guidance from them, is due to a fault in his own self.
فِى صُحُفٍۢ مُّكَرَّمَةٍۢ
“[It is recorded] in honored sheets,”
In honored scriptures
Commentary covering verses 12–14
When someone does not become guided by these words, it is not due to a fault in the Qurʾān but in the person himself. These scriptures are perfect, flawless and pure. They contain no error nor falsehood. Anyone who does not take guidance from them, is due to a fault in his own self.
مَّرْفُوعَةٍۢ مُّطَهَّرَةٍۭ
“Exalted and purified,”
Lofty. Pure
Commentary covering verses 12–14
When someone does not become guided by these words, it is not due to a fault in the Qurʾān but in the person himself. These scriptures are perfect, flawless and pure. They contain no error nor falsehood. Anyone who does not take guidance from them, is due to a fault in his own self.
بِأَيْدِى سَفَرَةٍۢ
“[Carried] by the hands of messenger-angels,”
In hands of Safarah
The root meaning of the word Safarah is to uncover or reveal something.43 They originally used it for a woman who uncovered her face, and for winds that scattered the clouds, revealing the blue sky above, as well as for writing, because writing reveals what is held inside. Safar from the same root means to travel because in those times, when someone had to walk large distances on foot or on camels under the scorching sun of the desert, such a tough task would reveal the real character of the traveler, whether he was strong enough to sustain it or not.
Safarah is generic and can mean a number of things and much has been said about it. It can refer to angels that travel with revelation from Allah down to the prophets. It can also refer to the angels that write down the word of God that they hear into the preserved tablet in heaven. I prefer the first position that it refers to angels that travel and bring down the revelation from God to the prophets on earth because as we will see, this ties in perfectly with the context of the surah.
43 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 1023
كِرَامٍۭ بَرَرَةٍۢ
“Noble and dutiful.”
Kirām, Bararah
Kirām means that these angels are free of any defect and flaw in their domain. We will cover the root meaning two surahs later, in surah al- Infiṭār when the same root will be used for Allah. When applied to Allah, it means perfection in all domains and spheres. When applied to anyone else such as these angels, it means perfection and being free of flaws in a specific domain only. When it comes to passing down revelation to the prophets on earth, these angels are perfect and flawless in this regard. They convey it as it is meant to be, in the manner it is meant to be. Bararah refers to constant and stable righteousness and we will cover it in detail in surah alInfiṭār as well. These angels are sinless and comply fully to the command of Allah. They do not corrupt revelation, nor alter it in any shape or form. They are perfectly obedient to Allah. The purpose of this verse as well as this passage is to show that revelation, its source, and its messengers are pure and without fault. Hence, the fault lies only in the one who rejects it, not in revelation itself.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
“Cursed is man; how disbelieving is he.”
May man be killed. How ungrateful/ disbelieving is he!
For rejecting revelation, despite it being so lofty, pure and without any blemish. The fault lies in man for rejecting revelation because revelation is perfect and flawless. The word kufr, is normally translated as ‘disbelief’ or ‘ingratitude.’ This is the word the Qurʾān has used for a disbeliever - a Kafir, but its meaning goes deeper than simple rejection of faith.
Kufr comes from the root kāf fāʾ rāʾ which was used for: ● The leaves that cover what is inside the cluster of grapes ● The darkness and blackness of night ● A sown seed The core concept is of completely covering something such that nothing remains visible.44 A farmer was literally called a Kafir, because he sows or buries seeds underground and then covers them up completely. This is very important to note in the context of this surah.
Kufr firstly implies disbelief in Allah and also covering the seed of good placed inside us by Allah - the fiṭrah. This will be called to in this surah. It also refers to rejection of blessings as if covering them up and pretending they do not exist. The Qurʾān has used this word to refer to a disbeliever.
44 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 4, p. 1907-1908
مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ
“From what substance did He create him?”
From what substance did He create him?
There is a lot of ( تحقير belittling and demeaning) in this verse. This verse is better put
as - from what worthless thing did He create him? The high ranking official that turned away considered himself free of need to follow God. He had everything in life. This is pride. Allah is calling to account the humble origin of man. This human being was created from a disdained liquid. That little sperm drop needed a lot of maintenance and protection to impregnate the eggs inside the woman. He is not free of need. He needed constant protection and care to even bring him into existence. Yet how quickly he forgets it.
For the haughty and prideful, this also reminds him of his humble roots. You were a worthless little drop of a disdained liquid. How dare you show pride and haughtiness!
مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ
“From a sperm-drop He created him and destined for him;”
From a sperm-drop did He create him then determined for him.
Again the same tone and theme of harsh criticism. Imagine a father telling a disobedient son - “Do you know how much I spent on your education? $200,000!” He could have just said, “I spent $200,000 on your education!” That first question is to really drive the point home to his child and to intensify not only the harshness of his own statements, but also the magnitude of the child’s disobedience. From what worthless little thing did I create you? From a sperm-drop! This is your reality.
Then determined for him - A lot has been said regarding the meaning of these words. Scholars normally took them to mean the stages of creation, from the sperm drop to an infant, and then to the different stages of life such as a child, to youth to adulthood. Others said it refers to the proportioning of the limbs. I disagree with all of these because I want to remain true to the text of the surah.
This refers to two things, the path of life and the path that Allah has determined for all of us to follow - of obedience to him, of righteousness. We will see it come together later in the surah.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
“Then He eased the way for him;”
Then the path did He ease for him
This refers to two things, the path of this life as well as the path to righteousness. Both will be explained by Allah in this surah later on.
Allah made it easy for us to follow the path of righteousness. How did He do this? By placing inside us the seed of good - the Fiṭrah. We will connect it all together at the end when Allah Himself ties this all together but for now, Allah is saying that the seed of goodness is already placed inside the human being by Him. You do not have to plant it anew, it is already there, Allah made it easy for you by placing it inside you already. It just needs to be watered with revelation. Then to make it even easier, Allah sent down the water itself - revelation. He planted the seed inside him, then sent down the water that nourishes it as well. How easy did He make it for man to follow righteousness!
Secondly, this refers to life itself, how Allah not only provided the means of survival, but of enjoyment as well. We will see this mentioned in detail later on.
ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ
“Then He causes his death and provides a grave for him.”
Then He made him die, and then buried him
Commentary covering verses 21–23
This goes back to the present, to the ungrateful man. Notice the word ‘yet’, what is this referring to? Allah is not referring to a specific man but to all ungrateful men who consider themselves free of need. Who assume they do not need religion, or God. No matter who this person is, where he is, what his race or color is, if a person has this trait inside him, of deeming himself self sufficient and without need, he will not have completed what Allah commanded him to, regardless of what stage of life he is in. This is why the word ‘yet’ is used. As long as this quality is in you, you have not fulfilled Allah’s rights on you, The initial interjection ‘No!’ is a call to desist from this behaviour, so man can finally fulfill what Allah commanded him. The next passage will tie the whole surah together.
ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ
“Then when He wills, He will resurrect him.”
Then when He willed, He resurrected him.
Commentary covering verses 21–23
This goes back to the present, to the ungrateful man. Notice the word ‘yet’, what is this referring to? Allah is not referring to a specific man but to all ungrateful men who consider themselves free of need. Who assume they do not need religion, or God. No matter who this person is, where he is, what his race or color is, if a person has this trait inside him, of deeming himself self sufficient and without need, he will not have completed what Allah commanded him to, regardless of what stage of life he is in. This is why the word ‘yet’ is used. As long as this quality is in you, you have not fulfilled Allah’s rights on you, The initial interjection ‘No!’ is a call to desist from this behaviour, so man can finally fulfill what Allah commanded him. The next passage will tie the whole surah together.
كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ
“No! Man has not yet accomplished what He commanded him.”
No! He has not yet completed what He commanded him
Commentary covering verses 21–23
This goes back to the present, to the ungrateful man. Notice the word ‘yet’, what is this referring to? Allah is not referring to a specific man but to all ungrateful men who consider themselves free of need. Who assume they do not need religion, or God. No matter who this person is, where he is, what his race or color is, if a person has this trait inside him, of deeming himself self sufficient and without need, he will not have completed what Allah commanded him to, regardless of what stage of life he is in. This is why the word ‘yet’ is used. As long as this quality is in you, you have not fulfilled Allah’s rights on you, The initial interjection ‘No!’ is a call to desist from this behaviour, so man can finally fulfill what Allah commanded him. The next passage will tie the whole surah together.
فَلْيَنظُرِ ٱلْإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ
“Then let mankind look at his food -”
Then let man look at his food
This is the passage that will tie the whole surah together. Allah will show us how He facilitated and eased this life as well as the spiritual path to righteousness for man.
بًّۭ
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّۭا
“How We poured down water in torrents,”
At how we poured down water in abundance
Refers to rain.
قًّۭ
Commentary covering verses 25–26
When rain comes down, the earth opens up, allowing water to enter, penetrate and loosen the soil, and hence the soil cracks or splits. This can also refer to the germination of the seed after which the shoot shoots upwards and literally breaks the surface of the earth.
بًّۭ
ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّۭا
“Then We broke open the earth, splitting [it with sprouts],”
Then we split the earth, thoroughly
Commentary covering verses 25–26
When rain comes down, the earth opens up, allowing water to enter, penetrate and loosen the soil, and hence the soil cracks or splits. This can also refer to the germination of the seed after which the shoot shoots upwards and literally breaks the surface of the earth.
بًّۭ
فَأَنۢبَتْنَا فِيهَا حَبًّۭا
“And caused to grow within it grain”
So We grew within it grain
Commentary covering verses 27–32
In this last verse, there is a very strange word - ( أبّ livestock pasture) that has been
the subject of much debate. We will not go into the details and I have only mentioned the meaning of the word after going through the debates and linguistic root. What is the purpose of mentioning different types of plants and fruits? All of these produce different foods. The thing is, for us to merely survive, we do not need these different types of food. If the point was just survival, just a few types of foods, such as grains for example, or the fresh herbage that includes vegetables, just these would
be fine. To really emphasize this point, Allah finishes by mentioning fruits. The word Fākihah at its root literally means to smile.45 Fruits are delicious and their sweetness and amazing taste is enough to make you smile. But for our survival, we really do not need all these different types of foods.
Allah created things that not only ensure our survival, but also give us joy and happiness. Extra things, beyond what we need, for the sake of our enjoyment. Allah made different types of foods, and also made them taste delicious, just so we can enjoy ourselves. This is why he pairs many of these foods, that are often considered luxury, with necessities. Grain is a necessity. Grapes are often considered a luxury fruit and they are often misused for making intoxicants. Allah pairs grapes with fresh herbs inducing vegetables which are a necessary staple more often than not. He then pairs olives with palm trees. Arabs used the palm trees for a variety of purposes. They used the tree as a shade in their houses, They used its trunks as beams and roofs, its branches as walls and leaves as coverings. Everyday tools such as baskets, mats, ropes and containers were made from palm leaves and fiber. Whereas olives were a central part of their diet, with their oil mainly used as a topping on their dishes. Ultimately, all of these things come together in a garden. Allah is pairing what is necessary to survive, with what is extra and provides added luxury and joy. We are not living life just for the sake of it, but actually as a blessing, and Allah provides us the means to survive and to enjoy it as well.
This is how Allah eased and facilitated this life for us as He said earlier in verse 20, by providing us the means to enjoy ourselves in addition to mere survival. Without enjoyment, life would feel forced and prolonged. It wouldn’t matter if you felt miserable as long as you survived. Allah provided us the means to be happy and to enjoy life in addition to ensuring our survival.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
Then the path did He ease for him The problem with the ingrate man is that he gets lost in these things that Allah provided to make his life easy and enjoyable. Lost in their sweetness, he closes his eyes and becomes oblivious to all the important things around him. You only live once, so enjoy it, they say. The Qurʾān says, enjoy yourselves yes, but do not get lost in their sweetness to neglect things that actually matter.
The Connection
In verse 17, Allah said:
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
I mentioned before how the word kufr (translated as ungrateful/ disbelieving) actually means sowing seeds. A farmer was literally called a kafir. Inside the human being, there is a seed of goodness that Allah has placed called the Fiṭrah. This has been mentioned in many verses of the Qurʾān:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
So set your face to the religion, inclining to the pure faith -- Allah’s original (Fiṭrah) upon which He originated (Fatara - from the same root as Fiṭrah) mankind. There is no changing Allah’s creation. That is the right religion; but most men know it not. (30:30) Man has buried this seed of faith and good that Allah placed inside him - the Fiṭrah. When rain comes from the sky, it makes its way through to the seed which germinates and produces plants. (verse 25) But when revelation comes from the sky, and finds its way to man, his seed does not germinate. This is why Allah first described the whole passage of revelation from the heavens down to the earth in verses 13-16. He contrasted it with rain. Just as rain comes down from the sky, so does revelation. When rain comes down to the earth, it gives it life and makes the dry earth lush and green. Just so, revelation comes down from the sky and it gives life to dead hearts. Allah has already planted the seed inside every human being - the fiṭrah. Now Allah sends down water to make it germinate and grow, but man represses and buries this seed deep inside him, under the mud of sin and transgression against God. Hence, Allah mentions how revelation is elevated, pure and lofty in verse 13-16. Revelation is pure and faultless, men do not respond to it due to faults of their own. The seed is buried deep inside, such that revelation cannot make its way to it due to the piles of mud of sin and disobedience, in its way.
In verse 20, Allah described how He facilitated and made it easy for human beings to follow the correct path of God. He planted the seed inside them, then sent down the water -revelation - to nourish and grow it. As a matter of fact, He poured down this water in torrents as He says in verse 25:
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّۭا
At how we poured down water in abundance There is nothing to complain about. The seed is there, there is no shortage of water either, it is pouring down in abundance. Yet look at how ungrateful man is. He has buried that seed deep under the mud of sin, transgression, pride and arrogance, and refuses to let it grow.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
45 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1708
وَعِنَبًۭا وَقَضْبًۭا
“And grapes and herbage”
And grapes and fresh herbage
Commentary covering verses 27–32
In this last verse, there is a very strange word - ( أبّ livestock pasture) that has been
the subject of much debate. We will not go into the details and I have only mentioned the meaning of the word after going through the debates and linguistic root. What is the purpose of mentioning different types of plants and fruits? All of these produce different foods. The thing is, for us to merely survive, we do not need these different types of food. If the point was just survival, just a few types of foods, such as grains for example, or the fresh herbage that includes vegetables, just these would
be fine. To really emphasize this point, Allah finishes by mentioning fruits. The word Fākihah at its root literally means to smile.45 Fruits are delicious and their sweetness and amazing taste is enough to make you smile. But for our survival, we really do not need all these different types of foods.
Allah created things that not only ensure our survival, but also give us joy and happiness. Extra things, beyond what we need, for the sake of our enjoyment. Allah made different types of foods, and also made them taste delicious, just so we can enjoy ourselves. This is why he pairs many of these foods, that are often considered luxury, with necessities. Grain is a necessity. Grapes are often considered a luxury fruit and they are often misused for making intoxicants. Allah pairs grapes with fresh herbs inducing vegetables which are a necessary staple more often than not. He then pairs olives with palm trees. Arabs used the palm trees for a variety of purposes. They used the tree as a shade in their houses, They used its trunks as beams and roofs, its branches as walls and leaves as coverings. Everyday tools such as baskets, mats, ropes and containers were made from palm leaves and fiber. Whereas olives were a central part of their diet, with their oil mainly used as a topping on their dishes. Ultimately, all of these things come together in a garden. Allah is pairing what is necessary to survive, with what is extra and provides added luxury and joy. We are not living life just for the sake of it, but actually as a blessing, and Allah provides us the means to survive and to enjoy it as well.
This is how Allah eased and facilitated this life for us as He said earlier in verse 20, by providing us the means to enjoy ourselves in addition to mere survival. Without enjoyment, life would feel forced and prolonged. It wouldn’t matter if you felt miserable as long as you survived. Allah provided us the means to be happy and to enjoy life in addition to ensuring our survival.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
Then the path did He ease for him The problem with the ingrate man is that he gets lost in these things that Allah provided to make his life easy and enjoyable. Lost in their sweetness, he closes his eyes and becomes oblivious to all the important things around him. You only live once, so enjoy it, they say. The Qurʾān says, enjoy yourselves yes, but do not get lost in their sweetness to neglect things that actually matter.
The Connection
In verse 17, Allah said:
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
I mentioned before how the word kufr (translated as ungrateful/ disbelieving) actually means sowing seeds. A farmer was literally called a kafir. Inside the human being, there is a seed of goodness that Allah has placed called the Fiṭrah. This has been mentioned in many verses of the Qurʾān:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
So set your face to the religion, inclining to the pure faith -- Allah’s original (Fiṭrah) upon which He originated (Fatara - from the same root as Fiṭrah) mankind. There is no changing Allah’s creation. That is the right religion; but most men know it not. (30:30) Man has buried this seed of faith and good that Allah placed inside him - the Fiṭrah. When rain comes from the sky, it makes its way through to the seed which germinates and produces plants. (verse 25) But when revelation comes from the sky, and finds its way to man, his seed does not germinate. This is why Allah first described the whole passage of revelation from the heavens down to the earth in verses 13-16. He contrasted it with rain. Just as rain comes down from the sky, so does revelation. When rain comes down to the earth, it gives it life and makes the dry earth lush and green. Just so, revelation comes down from the sky and it gives life to dead hearts. Allah has already planted the seed inside every human being - the fiṭrah. Now Allah sends down water to make it germinate and grow, but man represses and buries this seed deep inside him, under the mud of sin and transgression against God. Hence, Allah mentions how revelation is elevated, pure and lofty in verse 13-16. Revelation is pure and faultless, men do not respond to it due to faults of their own. The seed is buried deep inside, such that revelation cannot make its way to it due to the piles of mud of sin and disobedience, in its way.
In verse 20, Allah described how He facilitated and made it easy for human beings to follow the correct path of God. He planted the seed inside them, then sent down the water -revelation - to nourish and grow it. As a matter of fact, He poured down this water in torrents as He says in verse 25:
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّۭا
At how we poured down water in abundance There is nothing to complain about. The seed is there, there is no shortage of water either, it is pouring down in abundance. Yet look at how ungrateful man is. He has buried that seed deep under the mud of sin, transgression, pride and arrogance, and refuses to let it grow.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
45 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1708
وَزَيْتُونًۭا وَنَخْلًۭا
“And olive and palm trees”
And olive and palm trees
Commentary covering verses 27–32
In this last verse, there is a very strange word - ( أبّ livestock pasture) that has been
the subject of much debate. We will not go into the details and I have only mentioned the meaning of the word after going through the debates and linguistic root. What is the purpose of mentioning different types of plants and fruits? All of these produce different foods. The thing is, for us to merely survive, we do not need these different types of food. If the point was just survival, just a few types of foods, such as grains for example, or the fresh herbage that includes vegetables, just these would
be fine. To really emphasize this point, Allah finishes by mentioning fruits. The word Fākihah at its root literally means to smile.45 Fruits are delicious and their sweetness and amazing taste is enough to make you smile. But for our survival, we really do not need all these different types of foods.
Allah created things that not only ensure our survival, but also give us joy and happiness. Extra things, beyond what we need, for the sake of our enjoyment. Allah made different types of foods, and also made them taste delicious, just so we can enjoy ourselves. This is why he pairs many of these foods, that are often considered luxury, with necessities. Grain is a necessity. Grapes are often considered a luxury fruit and they are often misused for making intoxicants. Allah pairs grapes with fresh herbs inducing vegetables which are a necessary staple more often than not. He then pairs olives with palm trees. Arabs used the palm trees for a variety of purposes. They used the tree as a shade in their houses, They used its trunks as beams and roofs, its branches as walls and leaves as coverings. Everyday tools such as baskets, mats, ropes and containers were made from palm leaves and fiber. Whereas olives were a central part of their diet, with their oil mainly used as a topping on their dishes. Ultimately, all of these things come together in a garden. Allah is pairing what is necessary to survive, with what is extra and provides added luxury and joy. We are not living life just for the sake of it, but actually as a blessing, and Allah provides us the means to survive and to enjoy it as well.
This is how Allah eased and facilitated this life for us as He said earlier in verse 20, by providing us the means to enjoy ourselves in addition to mere survival. Without enjoyment, life would feel forced and prolonged. It wouldn’t matter if you felt miserable as long as you survived. Allah provided us the means to be happy and to enjoy life in addition to ensuring our survival.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
Then the path did He ease for him The problem with the ingrate man is that he gets lost in these things that Allah provided to make his life easy and enjoyable. Lost in their sweetness, he closes his eyes and becomes oblivious to all the important things around him. You only live once, so enjoy it, they say. The Qurʾān says, enjoy yourselves yes, but do not get lost in their sweetness to neglect things that actually matter.
The Connection
In verse 17, Allah said:
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
I mentioned before how the word kufr (translated as ungrateful/ disbelieving) actually means sowing seeds. A farmer was literally called a kafir. Inside the human being, there is a seed of goodness that Allah has placed called the Fiṭrah. This has been mentioned in many verses of the Qurʾān:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
So set your face to the religion, inclining to the pure faith -- Allah’s original (Fiṭrah) upon which He originated (Fatara - from the same root as Fiṭrah) mankind. There is no changing Allah’s creation. That is the right religion; but most men know it not. (30:30) Man has buried this seed of faith and good that Allah placed inside him - the Fiṭrah. When rain comes from the sky, it makes its way through to the seed which germinates and produces plants. (verse 25) But when revelation comes from the sky, and finds its way to man, his seed does not germinate. This is why Allah first described the whole passage of revelation from the heavens down to the earth in verses 13-16. He contrasted it with rain. Just as rain comes down from the sky, so does revelation. When rain comes down to the earth, it gives it life and makes the dry earth lush and green. Just so, revelation comes down from the sky and it gives life to dead hearts. Allah has already planted the seed inside every human being - the fiṭrah. Now Allah sends down water to make it germinate and grow, but man represses and buries this seed deep inside him, under the mud of sin and transgression against God. Hence, Allah mentions how revelation is elevated, pure and lofty in verse 13-16. Revelation is pure and faultless, men do not respond to it due to faults of their own. The seed is buried deep inside, such that revelation cannot make its way to it due to the piles of mud of sin and disobedience, in its way.
In verse 20, Allah described how He facilitated and made it easy for human beings to follow the correct path of God. He planted the seed inside them, then sent down the water -revelation - to nourish and grow it. As a matter of fact, He poured down this water in torrents as He says in verse 25:
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّۭا
At how we poured down water in abundance There is nothing to complain about. The seed is there, there is no shortage of water either, it is pouring down in abundance. Yet look at how ungrateful man is. He has buried that seed deep under the mud of sin, transgression, pride and arrogance, and refuses to let it grow.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
45 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1708
وَحَدَآئِقَ غُلْبًۭا
“And gardens of dense shrubbery”
And thick, dense gardens
بًّۭ
Commentary covering verses 27–32
In this last verse, there is a very strange word - ( أبّ livestock pasture) that has been
the subject of much debate. We will not go into the details and I have only mentioned the meaning of the word after going through the debates and linguistic root. What is the purpose of mentioning different types of plants and fruits? All of these produce different foods. The thing is, for us to merely survive, we do not need these different types of food. If the point was just survival, just a few types of foods, such as grains for example, or the fresh herbage that includes vegetables, just these would
be fine. To really emphasize this point, Allah finishes by mentioning fruits. The word Fākihah at its root literally means to smile.45 Fruits are delicious and their sweetness and amazing taste is enough to make you smile. But for our survival, we really do not need all these different types of foods.
Allah created things that not only ensure our survival, but also give us joy and happiness. Extra things, beyond what we need, for the sake of our enjoyment. Allah made different types of foods, and also made them taste delicious, just so we can enjoy ourselves. This is why he pairs many of these foods, that are often considered luxury, with necessities. Grain is a necessity. Grapes are often considered a luxury fruit and they are often misused for making intoxicants. Allah pairs grapes with fresh herbs inducing vegetables which are a necessary staple more often than not. He then pairs olives with palm trees. Arabs used the palm trees for a variety of purposes. They used the tree as a shade in their houses, They used its trunks as beams and roofs, its branches as walls and leaves as coverings. Everyday tools such as baskets, mats, ropes and containers were made from palm leaves and fiber. Whereas olives were a central part of their diet, with their oil mainly used as a topping on their dishes. Ultimately, all of these things come together in a garden. Allah is pairing what is necessary to survive, with what is extra and provides added luxury and joy. We are not living life just for the sake of it, but actually as a blessing, and Allah provides us the means to survive and to enjoy it as well.
This is how Allah eased and facilitated this life for us as He said earlier in verse 20, by providing us the means to enjoy ourselves in addition to mere survival. Without enjoyment, life would feel forced and prolonged. It wouldn’t matter if you felt miserable as long as you survived. Allah provided us the means to be happy and to enjoy life in addition to ensuring our survival.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
Then the path did He ease for him The problem with the ingrate man is that he gets lost in these things that Allah provided to make his life easy and enjoyable. Lost in their sweetness, he closes his eyes and becomes oblivious to all the important things around him. You only live once, so enjoy it, they say. The Qurʾān says, enjoy yourselves yes, but do not get lost in their sweetness to neglect things that actually matter.
The Connection
In verse 17, Allah said:
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
I mentioned before how the word kufr (translated as ungrateful/ disbelieving) actually means sowing seeds. A farmer was literally called a kafir. Inside the human being, there is a seed of goodness that Allah has placed called the Fiṭrah. This has been mentioned in many verses of the Qurʾān:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
So set your face to the religion, inclining to the pure faith -- Allah’s original (Fiṭrah) upon which He originated (Fatara - from the same root as Fiṭrah) mankind. There is no changing Allah’s creation. That is the right religion; but most men know it not. (30:30) Man has buried this seed of faith and good that Allah placed inside him - the Fiṭrah. When rain comes from the sky, it makes its way through to the seed which germinates and produces plants. (verse 25) But when revelation comes from the sky, and finds its way to man, his seed does not germinate. This is why Allah first described the whole passage of revelation from the heavens down to the earth in verses 13-16. He contrasted it with rain. Just as rain comes down from the sky, so does revelation. When rain comes down to the earth, it gives it life and makes the dry earth lush and green. Just so, revelation comes down from the sky and it gives life to dead hearts. Allah has already planted the seed inside every human being - the fiṭrah. Now Allah sends down water to make it germinate and grow, but man represses and buries this seed deep inside him, under the mud of sin and transgression against God. Hence, Allah mentions how revelation is elevated, pure and lofty in verse 13-16. Revelation is pure and faultless, men do not respond to it due to faults of their own. The seed is buried deep inside, such that revelation cannot make its way to it due to the piles of mud of sin and disobedience, in its way.
In verse 20, Allah described how He facilitated and made it easy for human beings to follow the correct path of God. He planted the seed inside them, then sent down the water -revelation - to nourish and grow it. As a matter of fact, He poured down this water in torrents as He says in verse 25:
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّۭا
At how we poured down water in abundance There is nothing to complain about. The seed is there, there is no shortage of water either, it is pouring down in abundance. Yet look at how ungrateful man is. He has buried that seed deep under the mud of sin, transgression, pride and arrogance, and refuses to let it grow.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
45 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1708
وَفَٰكِهَةًۭ وَأَبًّۭا
“And fruit and grass -”
And fruit and livestock pasture
Commentary covering verses 27–32
In this last verse, there is a very strange word - ( أبّ livestock pasture) that has been
the subject of much debate. We will not go into the details and I have only mentioned the meaning of the word after going through the debates and linguistic root. What is the purpose of mentioning different types of plants and fruits? All of these produce different foods. The thing is, for us to merely survive, we do not need these different types of food. If the point was just survival, just a few types of foods, such as grains for example, or the fresh herbage that includes vegetables, just these would
be fine. To really emphasize this point, Allah finishes by mentioning fruits. The word Fākihah at its root literally means to smile.45 Fruits are delicious and their sweetness and amazing taste is enough to make you smile. But for our survival, we really do not need all these different types of foods.
Allah created things that not only ensure our survival, but also give us joy and happiness. Extra things, beyond what we need, for the sake of our enjoyment. Allah made different types of foods, and also made them taste delicious, just so we can enjoy ourselves. This is why he pairs many of these foods, that are often considered luxury, with necessities. Grain is a necessity. Grapes are often considered a luxury fruit and they are often misused for making intoxicants. Allah pairs grapes with fresh herbs inducing vegetables which are a necessary staple more often than not. He then pairs olives with palm trees. Arabs used the palm trees for a variety of purposes. They used the tree as a shade in their houses, They used its trunks as beams and roofs, its branches as walls and leaves as coverings. Everyday tools such as baskets, mats, ropes and containers were made from palm leaves and fiber. Whereas olives were a central part of their diet, with their oil mainly used as a topping on their dishes. Ultimately, all of these things come together in a garden. Allah is pairing what is necessary to survive, with what is extra and provides added luxury and joy. We are not living life just for the sake of it, but actually as a blessing, and Allah provides us the means to survive and to enjoy it as well.
This is how Allah eased and facilitated this life for us as He said earlier in verse 20, by providing us the means to enjoy ourselves in addition to mere survival. Without enjoyment, life would feel forced and prolonged. It wouldn’t matter if you felt miserable as long as you survived. Allah provided us the means to be happy and to enjoy life in addition to ensuring our survival.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
Then the path did He ease for him The problem with the ingrate man is that he gets lost in these things that Allah provided to make his life easy and enjoyable. Lost in their sweetness, he closes his eyes and becomes oblivious to all the important things around him. You only live once, so enjoy it, they say. The Qurʾān says, enjoy yourselves yes, but do not get lost in their sweetness to neglect things that actually matter.
The Connection
In verse 17, Allah said:
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
I mentioned before how the word kufr (translated as ungrateful/ disbelieving) actually means sowing seeds. A farmer was literally called a kafir. Inside the human being, there is a seed of goodness that Allah has placed called the Fiṭrah. This has been mentioned in many verses of the Qurʾān:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
So set your face to the religion, inclining to the pure faith -- Allah’s original (Fiṭrah) upon which He originated (Fatara - from the same root as Fiṭrah) mankind. There is no changing Allah’s creation. That is the right religion; but most men know it not. (30:30) Man has buried this seed of faith and good that Allah placed inside him - the Fiṭrah. When rain comes from the sky, it makes its way through to the seed which germinates and produces plants. (verse 25) But when revelation comes from the sky, and finds its way to man, his seed does not germinate. This is why Allah first described the whole passage of revelation from the heavens down to the earth in verses 13-16. He contrasted it with rain. Just as rain comes down from the sky, so does revelation. When rain comes down to the earth, it gives it life and makes the dry earth lush and green. Just so, revelation comes down from the sky and it gives life to dead hearts. Allah has already planted the seed inside every human being - the fiṭrah. Now Allah sends down water to make it germinate and grow, but man represses and buries this seed deep inside him, under the mud of sin and transgression against God. Hence, Allah mentions how revelation is elevated, pure and lofty in verse 13-16. Revelation is pure and faultless, men do not respond to it due to faults of their own. The seed is buried deep inside, such that revelation cannot make its way to it due to the piles of mud of sin and disobedience, in its way.
In verse 20, Allah described how He facilitated and made it easy for human beings to follow the correct path of God. He planted the seed inside them, then sent down the water -revelation - to nourish and grow it. As a matter of fact, He poured down this water in torrents as He says in verse 25:
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّۭا
At how we poured down water in abundance There is nothing to complain about. The seed is there, there is no shortage of water either, it is pouring down in abundance. Yet look at how ungrateful man is. He has buried that seed deep under the mud of sin, transgression, pride and arrogance, and refuses to let it grow.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
45 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1708
مَّتَٰعًۭا لَّكُمْ وَلِأَنْعَٰمِكُمْ
“[As] enjoyment for you and your grazing livestock.”
As a temporary enjoyment for you and your grazing livestock
Commentary covering verses 27–32
In this last verse, there is a very strange word - ( أبّ livestock pasture) that has been
the subject of much debate. We will not go into the details and I have only mentioned the meaning of the word after going through the debates and linguistic root. What is the purpose of mentioning different types of plants and fruits? All of these produce different foods. The thing is, for us to merely survive, we do not need these different types of food. If the point was just survival, just a few types of foods, such as grains for example, or the fresh herbage that includes vegetables, just these would
be fine. To really emphasize this point, Allah finishes by mentioning fruits. The word Fākihah at its root literally means to smile.45 Fruits are delicious and their sweetness and amazing taste is enough to make you smile. But for our survival, we really do not need all these different types of foods.
Allah created things that not only ensure our survival, but also give us joy and happiness. Extra things, beyond what we need, for the sake of our enjoyment. Allah made different types of foods, and also made them taste delicious, just so we can enjoy ourselves. This is why he pairs many of these foods, that are often considered luxury, with necessities. Grain is a necessity. Grapes are often considered a luxury fruit and they are often misused for making intoxicants. Allah pairs grapes with fresh herbs inducing vegetables which are a necessary staple more often than not. He then pairs olives with palm trees. Arabs used the palm trees for a variety of purposes. They used the tree as a shade in their houses, They used its trunks as beams and roofs, its branches as walls and leaves as coverings. Everyday tools such as baskets, mats, ropes and containers were made from palm leaves and fiber. Whereas olives were a central part of their diet, with their oil mainly used as a topping on their dishes. Ultimately, all of these things come together in a garden. Allah is pairing what is necessary to survive, with what is extra and provides added luxury and joy. We are not living life just for the sake of it, but actually as a blessing, and Allah provides us the means to survive and to enjoy it as well.
This is how Allah eased and facilitated this life for us as He said earlier in verse 20, by providing us the means to enjoy ourselves in addition to mere survival. Without enjoyment, life would feel forced and prolonged. It wouldn’t matter if you felt miserable as long as you survived. Allah provided us the means to be happy and to enjoy life in addition to ensuring our survival.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
Then the path did He ease for him The problem with the ingrate man is that he gets lost in these things that Allah provided to make his life easy and enjoyable. Lost in their sweetness, he closes his eyes and becomes oblivious to all the important things around him. You only live once, so enjoy it, they say. The Qurʾān says, enjoy yourselves yes, but do not get lost in their sweetness to neglect things that actually matter.
The Connection
In verse 17, Allah said:
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
I mentioned before how the word kufr (translated as ungrateful/ disbelieving) actually means sowing seeds. A farmer was literally called a kafir. Inside the human being, there is a seed of goodness that Allah has placed called the Fiṭrah. This has been mentioned in many verses of the Qurʾān:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
So set your face to the religion, inclining to the pure faith -- Allah’s original (Fiṭrah) upon which He originated (Fatara - from the same root as Fiṭrah) mankind. There is no changing Allah’s creation. That is the right religion; but most men know it not. (30:30) Man has buried this seed of faith and good that Allah placed inside him - the Fiṭrah. When rain comes from the sky, it makes its way through to the seed which germinates and produces plants. (verse 25) But when revelation comes from the sky, and finds its way to man, his seed does not germinate. This is why Allah first described the whole passage of revelation from the heavens down to the earth in verses 13-16. He contrasted it with rain. Just as rain comes down from the sky, so does revelation. When rain comes down to the earth, it gives it life and makes the dry earth lush and green. Just so, revelation comes down from the sky and it gives life to dead hearts. Allah has already planted the seed inside every human being - the fiṭrah. Now Allah sends down water to make it germinate and grow, but man represses and buries this seed deep inside him, under the mud of sin and transgression against God. Hence, Allah mentions how revelation is elevated, pure and lofty in verse 13-16. Revelation is pure and faultless, men do not respond to it due to faults of their own. The seed is buried deep inside, such that revelation cannot make its way to it due to the piles of mud of sin and disobedience, in its way.
In verse 20, Allah described how He facilitated and made it easy for human beings to follow the correct path of God. He planted the seed inside them, then sent down the water -revelation - to nourish and grow it. As a matter of fact, He poured down this water in torrents as He says in verse 25:
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّۭا
At how we poured down water in abundance There is nothing to complain about. The seed is there, there is no shortage of water either, it is pouring down in abundance. Yet look at how ungrateful man is. He has buried that seed deep under the mud of sin, transgression, pride and arrogance, and refuses to let it grow.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
May man be killed. How ungrateful/disbelieving is he!
45 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1708
فَإِذَا جَآءَتِ ٱلصَّآخَّةُ
“But when there comes the Deafening Blast”
Then when there comes the Ṣākhah
Ṣākhah at its root means penetration into a soft object.46 Just as the rain penetrates the earth, makes its way to the seed and gives it life, so will the command of Allah come, that will give us life inside earth. People have presented different opinions on it. Some said it is a deafening cry that penetrates the ears but I disagree. Firstly, the word is generic and does not specify its nature. Allah just describes it as something that penetrates and pierces through forcefully, and this is all we need to know because we can figure out the rest ourselves by looking at the context and the previous verses.
The disbeliever buried the seed deep inside him such that revelation could not reach it. This time, the command of Allah will penetrate the graves and force its way to the human being, regardless of how deeply buried inside the earth he is, and, unlike the last time, force him to respond to it, against his will.
46 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1200.
يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ
“On the Day a man will flee from his brother”
That day, man will flee from his brother
Commentary covering verses 34–36
When it comes to materialistic people, you have to talk to them in their language. They understand the language of money, wealth and possessions. The one who sees himself free of the need to follow God’s religion, does so mainly because of two things; money and family. On that day, firstly, the currency that will work is good deeds so there goes the money. With regards to family, you will desert your family in their times of need and run away from them because they would be asking you for good deeds. They will ask you to transfer some of your good deeds to them, just as you ask someone for money, but you will flee from them because you will only be worried about your own self.
Your children will do the same. They will run away from you just as you will run away from your own parents. Your brother will run away when you ask him to lend you his good deeds. Same for your wife. These things, which form the root of your pride, will come crashing down in a flash. You will experience the worst kind of betrayal. Imagine your own children and family running away hysterically from you, in your time of utmost need. If that happens to you right now, it will break your heart. Well, it will happen to you eventually.
Hence, this is why you need God and religion. This is why you are not free of need as you presume yourself to be. Because the currency that will really work in the end, will be your deeds and actions, not money, and because your own loved ones, on whom you currently rely, that make you feel so fulfilled and free of any need, will desert and run away from you hysterically, in your worst moment of need.
وَأُمِّهِۦ وَأَبِيهِ
“And his mother and his father”
And his mother and his father
Commentary covering verses 34–36
When it comes to materialistic people, you have to talk to them in their language. They understand the language of money, wealth and possessions. The one who sees himself free of the need to follow God’s religion, does so mainly because of two things; money and family. On that day, firstly, the currency that will work is good deeds so there goes the money. With regards to family, you will desert your family in their times of need and run away from them because they would be asking you for good deeds. They will ask you to transfer some of your good deeds to them, just as you ask someone for money, but you will flee from them because you will only be worried about your own self.
Your children will do the same. They will run away from you just as you will run away from your own parents. Your brother will run away when you ask him to lend you his good deeds. Same for your wife. These things, which form the root of your pride, will come crashing down in a flash. You will experience the worst kind of betrayal. Imagine your own children and family running away hysterically from you, in your time of utmost need. If that happens to you right now, it will break your heart. Well, it will happen to you eventually.
Hence, this is why you need God and religion. This is why you are not free of need as you presume yourself to be. Because the currency that will really work in the end, will be your deeds and actions, not money, and because your own loved ones, on whom you currently rely, that make you feel so fulfilled and free of any need, will desert and run away from you hysterically, in your worst moment of need.
وَصَٰحِبَتِهِۦ وَبَنِيهِ
“And his wife and his children,”
And his wife and his children
Commentary covering verses 34–36
When it comes to materialistic people, you have to talk to them in their language. They understand the language of money, wealth and possessions. The one who sees himself free of the need to follow God’s religion, does so mainly because of two things; money and family. On that day, firstly, the currency that will work is good deeds so there goes the money. With regards to family, you will desert your family in their times of need and run away from them because they would be asking you for good deeds. They will ask you to transfer some of your good deeds to them, just as you ask someone for money, but you will flee from them because you will only be worried about your own self.
Your children will do the same. They will run away from you just as you will run away from your own parents. Your brother will run away when you ask him to lend you his good deeds. Same for your wife. These things, which form the root of your pride, will come crashing down in a flash. You will experience the worst kind of betrayal. Imagine your own children and family running away hysterically from you, in your time of utmost need. If that happens to you right now, it will break your heart. Well, it will happen to you eventually.
Hence, this is why you need God and religion. This is why you are not free of need as you presume yourself to be. Because the currency that will really work in the end, will be your deeds and actions, not money, and because your own loved ones, on whom you currently rely, that make you feel so fulfilled and free of any need, will desert and run away from you hysterically, in your worst moment of need.
لِكُلِّ ٱمْرِئٍۢ مِّنْهُمْ يَوْمَئِذٍۢ شَأْنٌۭ يُغْنِيهِ
“For every man, that Day, will be a matter adequate for him.”
“For every man, that Day, will be a matter that frees him
This verse is a reality check. It literally uses the same word as verse 5:
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for the one who deems himself without need It uses the same root, Ghina; just the different verbal form is used according to the context. The haughty man deems himself free of need to follow God right now because of money and family. On judgment day, his family will consider themselves free of the need to help him, or to interfere in his affairs. They will all have matters of their own, worries and stress of their own to deal with, so much so that they will free themselves of any responsibility towards him. This is why you need God. Even your own shadow leaves you at night. Your family will desert you when you really, actually need them. Pride rests on very flimsy foundations indeed.
وُجُوهٌۭ يَوْمَئِذٍۢ مُّسْفِرَةٌۭ
“[Some] faces, that Day, will be bright -”
Some faces, that Day, will be bright
Commentary covering verses 38–39
The word Musfirah is translated as bright. It comes from the same root as the word Safarah that was used in verse 15
بِأَيْدِى سَفَرَةٍۢ
In hands of Safarah As mentioned, the root meaning of this word is to uncover or expose something. The Arabs used this root for the dawn because it brightens and exposes everything with its light that was previously hidden in the night. Hence, this means faces that are bright and radiant like the dawn, but using the same root connects it with those angels that travel with revelation to the prophets which is especially important to note in light of the next verse. These angels are bringing down revelation, life itself. Allah compared revelation with life giving rain. In Surah al Nabaʾ He associated the day and light with life just as we associate life with energy, vigour and brightness. This light of revelation, that nourished their hearts, will come out and be revealed on their faces. The light in their chests will come out and shine on their faces.
ضَاحِكَةٌۭ مُّسْتَبْشِرَةٌۭ
“Laughing, rejoicing at good news.”
Laughing, rejoicing
Commentary covering verses 38–39
The word Musfirah is translated as bright. It comes from the same root as the word Safarah that was used in verse 15
بِأَيْدِى سَفَرَةٍۢ
In hands of Safarah As mentioned, the root meaning of this word is to uncover or expose something. The Arabs used this root for the dawn because it brightens and exposes everything with its light that was previously hidden in the night. Hence, this means faces that are bright and radiant like the dawn, but using the same root connects it with those angels that travel with revelation to the prophets which is especially important to note in light of the next verse. These angels are bringing down revelation, life itself. Allah compared revelation with life giving rain. In Surah al Nabaʾ He associated the day and light with life just as we associate life with energy, vigour and brightness. This light of revelation, that nourished their hearts, will come out and be revealed on their faces. The light in their chests will come out and shine on their faces.
وَوُجُوهٌۭ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌۭ
“And [other] faces, that Day, will have upon them dust.”
While some faces that day, will have dust on them
This again goes back to the buried and dormant seed. Remember how they buried their seed deep inside under mud piles of sin and transgression? So now, what was inside their chest is coming out and being revealed on their faces. Dust and sin. The light that was inside the breasts of the believers came out to be exposed on their faces while the dust and mounds of mud, under which they buried their seed, so that they could not nourish their seed nor bring it out to life, came out to be displayed for the disbelievers on their faces. Hence,
تَرْهَقُهَا قَتَرَةٌ
“Blackness will cover them.”
“Blackness will cover them
Sin is associated with blackness and gloom
Commentary covering verses 41–42
Kafarah comes from the same root as the word Kafir which we discussed earlier. In Arabic, there are multiple patterns to form plurals. The pattern used here contains hyperbole and emphasis to show the severe intensity of their Kufr. Fajarah comes from the root fāʾ jīm rāʾ which means to explode and break out.47 It means people who would impulsively explode into whatever they desired, who would impulsively break Allah’s commands. Again, the plural pattern contains hyperbole to show the intensity of their impulsive behaviour.
On top of this emphasis inside the pattern itself, Allah adds two more layers of
emphasis. First by using the extra pronoun هم , and second by using the definite articles with both words. There is a lot of emphasis here, and I mean a lot.
They, like none other, are the biggest Kafarah and Fajarah. Why? Because they broke the right of Allah, the one to whom they owe the biggest responsibility. It is no coincidence that the same root is used as verse 17. The central point has been to show the ingratitude and arrogance of man despite the ease and facilitation Allah has provided him in both this world and the spiritual realm. These are the people who buried their seed deep within, so deep that revelation despite being poured in torrents, could not seep and penetrate its way through the sins and transgressions that cover it. Fajarah really diagnoses the problem. Why could revelation not affect them? Because of their impulsive sins, that acted as the mud that buried their good deep inside them.
47 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1634-1635
أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ
“Those are the disbelievers, the wicked ones.”
Those! They are the ultimate Kafarah, Fajarah.
Commentary covering verses 41–42
Kafarah comes from the same root as the word Kafir which we discussed earlier. In Arabic, there are multiple patterns to form plurals. The pattern used here contains hyperbole and emphasis to show the severe intensity of their Kufr. Fajarah comes from the root fāʾ jīm rāʾ which means to explode and break out.47 It means people who would impulsively explode into whatever they desired, who would impulsively break Allah’s commands. Again, the plural pattern contains hyperbole to show the intensity of their impulsive behaviour.
On top of this emphasis inside the pattern itself, Allah adds two more layers of
emphasis. First by using the extra pronoun هم , and second by using the definite articles with both words. There is a lot of emphasis here, and I mean a lot.
They, like none other, are the biggest Kafarah and Fajarah. Why? Because they broke the right of Allah, the one to whom they owe the biggest responsibility. It is no coincidence that the same root is used as verse 17. The central point has been to show the ingratitude and arrogance of man despite the ease and facilitation Allah has provided him in both this world and the spiritual realm. These are the people who buried their seed deep within, so deep that revelation despite being poured in torrents, could not seep and penetrate its way through the sins and transgressions that cover it. Fajarah really diagnoses the problem. Why could revelation not affect them? Because of their impulsive sins, that acted as the mud that buried their good deep inside them.
47 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1634-1635
He frowned and turned away
Commentary covering verses 1–7
To understand this surah, we need to first look at the context of revelation.
قَالَتْ ، عَنْ عَائِشَةَ ، هَذَا مَا عَرَضْ نَا عَلَى هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ ، حَدَّ ثَنِي أَبِي قَالَ ، حَدَّ ثَنَا سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الأُمَوِيُّ
( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ الأَعْمَى أَتَى رَسُولَ اللَّهِ صلى الله عليه وسلم فَجَعَلَ يَقُولُ يَا رَسُولَ اللَّهِ أَرْشِدْ نِي وَعِنْدَ : أُ نْزِلَ
رَسُولِ اللَّهِ صلى الله عليه وسلم رَجُلٌ مِنْ عُظَمَاءِ الْمُشْرِكِينَ فَجَعَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعْرِضُ عَنْهُ وَيُقْبِلُ عَلَى
وَرَوَى بَعْضُهُمْ هَذَا . قَالَ أَ بُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . فَفِي هَذَا أُ نْزِلَ . الآخَرِ وَيَقُولُ أَتَرَى بِمَا أَقُولُ بَأْ سًا فَيُقَالُ لاَ وَلَمْ يَذْكُرْ فِيهِ عَنْ عَائِشَةَ . ( عبَسَ وَتَوَلَّى ) فِي ابْنِ أُمِّ مَكْتُومٍ : الْحَدِيثَ عَنْ هِشَامِ بْنِ عُرْ وَةَ عَنْ أَبِيهِ قَالَ أُنْزِلََ
“He frowned and turned away” was revealed about Ibn Umm Maktum the blind man. He came to the Messenger of Allah ﷺ saying: ‘O Messenger of Allah !ﷺ Guide me.’ At that time, there was a revered man from the idolaters with the Messenger of Allah ﷺ . So the Messenger of Allah ﷺ turned away from him and faced the other man, saying: ‘Do you think that there is something wrong with what I am saying?’ He said: ‘No.’ So it was about that that it was revealed.39 These were very high ranking officials from the polytheists. In early days, Islam was still new and the few Muslims that there were, were heavily persecuted and oppressed. If any of the strong and influential leaders had become Muslim, it would have been a source of great relief for the Muslims because with it would have come the support, whether financial or otherwise, that they would need to at least hold their own. A high ranking leader would also bring his followers to Islam as well. So naturally, the Prophet ﷺ was really eager that these people accept Islam. As is the case with high ranking officials even today, they do not meet in public places. If you were to meet the president of a country, you would either meet him in the president’s house, or at a very reserved, very luxurious, closed off place. You will not meet him at a random cafe on the street corner. Similarly here, this was a special appointment with the Prophet ﷺ , in a reserved setting, where others would not be allowed to come in.
Abdullah Ibn Umm Maktum was blind and he did not even know that the Prophet ﷺ was in a special meeting. So he barged straight in and started asking questions about Islam. This, of course, is not a nice thing to do and high ranking officials do not take kindly to such incursions. The prophet ﷺ frowned at this, which the blind could not see, and turned away from him to face the officials and preach to them. It was at this very moment that revelation started coming down to him.
عَبَسَ وَتَوَلَّىٰٓ
He frowned and turned away It is quite incredible how the Qurʾān says he turned away. The prophet ﷺ turned towards the officials. Instead of saying you turned towards them, the Qurʾān says you turned away from the Muslim.
أَن جَآءَهُ ٱلْأَعْمَىٰ
That a blind one came to him The reason why the Prophet ﷺ got angry was not that a blind person came to him, but that any person should interfere with a reserved setting. We would not welcome it as well. Allah calls him a blind one, not to degrade, but as a recognition of the effort he put in. Blind people face difficulties we may never know. God forbid any one of us loses his eye sight. It is not easy for them to even walk. Allah recognizes that despite being blind and facing challenges associated with it, he made the effort to get to know Allah and his religion.
This verse has been used as the basis for the higher reward reserved for people with special needs and disabilities. A person will be given reward for his effort, and since people with disabilities have to put in more effort, and face more challenges, they will be given more reward for the same actions.
So Allah recognizes the effort this man put in despite being blind and he reprimands His prophet ﷺ for neglecting him.
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
What can make you discover that he may purify/ nourish himself His blindness will not be any hindrance to spiritual purification. Life is unequal and harsh to many. Some people are born with disabilities, some people develop them later in life. These people never get the same opportunities as other people. They experience thorough inequality, and heartbreaking neglect. Allah regards their efforts more than others with no disabilities. That blind man who came running to learn the religion, will be rewarded more than a person with sight, who came running in the same manner, to learn the same religion.
Physical disabilities are a barrier for material success but they will never be a barrier for spiritual success - the success that really matters to Allah. What can make you discover that he may nourish himself? Yes, he is blind, but what makes you think he will not benefit from revelation just like other people? He is the same. His eyes are blind but his soul is not. He is just like other people, with the same spiritual potential. His physical disabilities will not hold him back from benefitting from revelation, as a matter of fact, he may get even more because he had to put extra effort. The same word that was used in the previous surah with Pharaoh is used here. The Qurʾān drew imagery there. It means to purify oneself. Literally, it means to water the garden of our soul.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Or be strongly reminded and being reminded might benefit him The word Dhikrā is translated as reminder. The words “strongly reminded” use the same root as well. At its root, Dhikrā means strength.40 When this root is applied to speech, it means speech that has a strong impact on the listener. The Qurʾān is called Dhikr because it reminds people of what they are neglectful of in a strong, impactful and effective manner. Here, Allah first mentioned the blind person purifying himself and second being reminded by the Qurʾān. That is; either instruction and guidance may produce new understanding within him regarding what he did not previously know, or he may remember something about which he had been heedless.41
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for the one who deems himself without need Who does not feel in need of moral guidance. We see this with the wealthy often. I have everything in my life, all that I ever wanted. What do I need religion for? What can religion give me since I am not lacking in anything? This person is compared to Pharaoh in the previous surah who, drunk in the power and riches he owned, considered himself free of the need to obey God. This attitude runs from Pharaoh to the common man. Pharaoh had a kingdom, but others might only own a house, a car, a wife and children to reach the same attitude and you do not have to look far to see this phenomenon. There are Pharaohs everywhere.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Then you, to such a person, give attention A flip of the coin. A lot of emphasis is being placed. The words “Then you” as well as “for such a person” are both advanced for emphasis. Then you - a prophet of God ﷺ out of all people - to such a person - to such an evil person - give attention? Allah flips the coin. They are of great worth in their own eyes and also in the eyes of men, but Allah calls them worthless, and calls His prophet ﷺ , who had no riches except the revelation from Allah, and who will live much of his life in poverty from this point on, the most honored. How can you, a man of such greatness, give attention to such a worthless human being?
Allah judges men by their character and their obedience to him. The blind one who came running to Allah is more worthy to Allah than the wealthy disbelievers who are viewed highly by men. The righteous prophet ﷺ , who will go on to tie stones around his waist to deal with severe hunger-pangs because there was no food available to eat, and whose family would never eat a proper meal for three consecutive days until he passed away,42 is more honored in the sight of Allah.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
While no blame is on you that he does not purify/ nourish himself Notice how it does not say “if he does not purify/ nourish” but says “that he does not purify/ nourish himself.” Allah is telling the prophet ﷺ that the person he was teaching and talking to, he will not purify himself because he feels himself free of need.
39 Jami` at-Tirmidhi 3331
40 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p.718
41 Ibn ʿĀshūr, al-Taḥrīr wa al-Tanwīr, vol. 30, p. 107
42 Sahih al-Bukhari 5374