Tadabbur i Qur’ān

Sūrah ‘Abas (80)

 Sūrah ‘Abas (80)
Central Theme and Relationship with the Preceding Sūrah
This sūrah forms a pair with Sūrah al-Nāzi‘āt, the previous sūrah. There is no basic difference
between the central theme of both sūrahs. Both the style of the discourse and the manner of
reasoning have very obvious similarity. The sequence of the topics covered in both is, however,
different. It is this change that endows this sūrah with a new majesty and is the only thing which
distinguishes it from the previous sūrah. By going through both these sūrahs, one can determine
their similarities and dissimilarities.
ۡ ۡ ۡ ۤ
At the endٰ ۡ of the previous sūrah, the Prophet (sws) was assured by the words: ‫ﻧﻤﺎ ﻧﺖ ﻣﻨﺬر ﻣﻦ‬
(٤٥:٧٩) ‫( ﻳﺨﺸﻬﺎ‬you are but a warner for people who fear it, (79:45)). This sūrah begins with this
very subject: The Prophet (sws) is rebuked for wasting time on the arrogant leaders of the
Quraysh who would find new excuses each day to not profess faith. They were the ones who out
of arrogance would demand from the Prophet (sws) to turn away his poor companions from his
presence if he wanted these leaders to sit with him. In the whole of this sūrah, these arrogant and
haughty leaders are scolded severely. Although the Prophet (sws) is addressed, yet the direction
of this stern address is towards these supercilious people.

Analysis of the Discourse

Following is an analysis of the discourse of this sūrah.
Verses (1-10): The Prophet (sws) is rebuked with reference to an incident: the haughty and
conceited who are showing indifference to the message and reminders sounded by the Prophet
(sws) and who are desirous that he should turn away his poor companions from his gatherings if
he wants them to come to him should not be tolerated by the Prophet (sws). Their responsibility
does not rest on him and therefore he by pampering them must not end up disregarding his
obligation towards his companions who are ready to give up their lives for him. His real
responsibility is to educate and instruct only those who come to him enthusiastically. He is not
accountable for those who do not come to him and are desirous of being pampered. So he must
not go after them at the cost of his own companions.
Verses (11-16): A mention of the grandeur and majesty of the Qur’ān: it is a reminder revealed by
God; so whoever wants, he should benefit from it. Those who do not value it will themselves face
its consequences. It is an authoritative word of God which commands obedience; it is not the
request of a supplicant. Therefore the Prophet (sws) should present it before people in a befitting
manner. Those whom the Almighty has entrusted it with are noble and highly honoured people and
the Prophet (sws) too is among them. He should not pamper these arrogant and haughty people to
an extent which is against his status as well as the honour of the message he is presenting.
Verses (17-23): An expression of sorrow at the state of the arrogant who are adamant on denying
the Day of judgement. They are reminded of the various phases of their life: it is very sad and
unfortunate if the human being who is created from a drop of a fluid and after passing through
144 Tadabbur-i-Qur’ān
different phases reaches his grave regards re-creation to be an impossibility. Those who are not
willing to profess belief after such manifest arguments will not be convinced by any other
argument.
Verses (24-32): After focusing our attention on the phases of man’s creation, a reference is made
to the tremendous system of providence which the Almighty has set up for human beings as well
as for animals. This shows that the Being who has made such an elaborate arrangement to nourish
and nurture people will never leave them unaccountable for the blessings He has bestowed on
them; one day, He will definitely call them to account. Only those people will succeed on that day
who fulfilled their obligation towards these favours; those who were not able to do so will end up
doomed and humiliated.
Verses (33-42): A portrayal of the Day of Judgement: people on that day will be so engrossed in
their own affairs that they will become unconcerned with their near ones. A depiction of the joy
of those who led their lives while being fearful of this day and of the misfortune and gloom of
those who remained indifferent to this day and died in this state.

Text and Translation

ۡ ‫ﻟﺮﺣﻤﻦ‬
‫ﻟﺮﺣﻴﻢ‬ ٰ ۡ ٰ ‫ﺑﺴﻢ ﷲ‬ ۡ
ۡ +
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‫ﻟﻪ‬
ۡ ٰۡ
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ٌ ۡ ۤ ٰ ۡ ۡ ٰۡ ٰ ۡ ‫ﻣﻦ ﺟﺂءك‬ ٰ ٰ
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ۡ ﴾١٧. ﴿ ‫ه‬kln@ ۡ ۤ ‫ﻵﻹﻧﺴﺎن ﻣﺎ‬ ۡ ۡ ۡ ۡ ﴾١٤ۙ ﴿ ‫ﺮة‬ @
ٍ ۡ ‫ﻣﻦ ي‬
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j ‫ﻣﺮﻓﻮﻋﺔ ﻣﻄﻬ‬ ٍ ‫ﺻﺤﻒ‬
ٍ ۡ ﴾١٢ۘ ﴿ ‫ه‬CD‫ذ‬
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‫﴾ ﺛﻢ ﻣﺎﺗﻪ‬٢٠ۙ ﴿ ‫ه‬Cu‫ﻳ‬ @ ‫ﻟﺴﺒﻴﻞ‬ ۡ @
‫﴾ ﺛﻢ‬١٩ۙ ﴿ ‫ﻓﻘﺪره‬ @ t ‫ﻧﻄﻔﺔ‬
‫ﺧﻠﻘﻪ‬
ۡ ۡ @
ٍ ‫ﻣﻦ‬ ﴾١٨. ﴿ ‫ﺧﻠﻘﻪ‬
ً ۡ ‫ﻋﻨﺒﺎ و‬
ً ‫﴾ و‬٢٧ۙ ﴿ ‫ﻓﻴﻬﺎ ﺣًﺒﺎ‬ ً ۡ ۡ ‫ﺷﻘﻘﻨﺎ‬ۡ ً ‫ﺻﺒﺒﻨﺎ ۡﻟﻤﺂء‬ ۡ ۡ ۡ
‫ﻗﻀﺒﺎ‬ ۡ • ﴾٢٦ۙ ﴿ ‫ﺷﻘﺎ‬
ۡ ‫ﻓﺎﻧﺒﺘﻨﺎ‬ ‫ﻵﻹرض‬ ‫﴾ ﺛﻢ‬٢٥ۙ ﴿ ‫ﺻﺒﺎ‬ ۡ ‫﴾ ﻧﺎ‬٢٤ۙ ﴿ ۤ‫ﻃﻌﺎﻣﻪ‬
ٖ #$ٰ ‫ ۡﻵﻹﻧﺴﺎن‬k}‫﴾ ﻓﻠﻴﻨ‬٢٣. ﴿
ۡ ۡ kl{ ‫ﻳﻮم‬ ۡ ﴾٣٣Š ﴿ ‫﴾ ﻓﺎذ ﺟﺂءت ﻟﺼﺂﺧﺔ‬٣٢. ﴿ ‫ﻌﺎﻣﻜﻢ‬‰‫ﻵﻹ‬ ۡ ۡ ۡ ً ً ً ً ۡ ‫﴾ و ﺣﺪآ†ﻖ‬٢٩ۙ ﴿ ‫ﻧﺨﻶﻹ‬ ً ۡ ‫زﻳﺘﻮﻧﺎ و‬
ًۡ ۡ
‫ﻟﻤﺮء‬ ‫﴾ ﻣﺘﺎﻋﺎ ﻟﻜﻢ و‬٣١ۙ ﴿ ‫ﻬﺔ و ﺑﺎ‬n‫﴾ و ﻓﺎ‬٣٠ۙ ﴿ ‫ﻏﻠﺒﺎ‬ ‫﴾ و‬٢٨ۙ ﴿
ٌ ۡ ٌ ۡ ﴾٣٧. ﴿ ‫{ﻐﻨﻴﻪ‬ ۡ ۡ
ٌ ‫ﺬ‬Œ‫ﻳﻮﻣ‬ ۡ ۡ ‫ﻣﺮي‬ Ž ً ۡ ‫﴾ ﻟ•ﻞ‬٣٦. ﴿ ‫ﺑﻨﻴﻪ‬ ۡ ‫ﻣ ۡﻦ‬
﴾٣٨ۙ ﴿ ‫ة‬kl‫ﺬ ﻣﺴ‬Œ‫ﻳﻮﻣ‬ ٍ ۡ ‫وﺟﻮه‬ ۡ ‫ﺷﺎن‬ ٍ ۡ ‫ﻣﻨﻬﻢ‬ ۡ ‫ﺻﺎﺣﺒﺘﻪ و‬ٖ ‫﴾ و‬٣٥ۙ ﴿ ‫ﺑﻴﻪ‬ ۡ ‫ﻣﻪ و‬ٖ ‫﴾ و‬٣٤ۙ ﴿ ‫ﺧﻴﻪ‬
ۡ ۡ ٌ ٌ ٌ ۡ ۡ ٌ
ٌ ۡ ‫﴾ و‬٣٩ۚ ﴿ ‫ة‬Cy‫ﻣﺴﺘﺒ‬
﴾٤٢﴿ ‫ة ﻟﻔﺠﺮة‬kl‫ﻚ ﻫﻢ ﻟﻜ‬Œ‫﴾ ’وﻟ‬٤١. ﴿ ‫ة‬w•‫ﺗﺮﻫﻘﻬﺎ ﻗ‬ ۡ ﴾٤٠ۙ ﴿ ‫ة‬wx‫ﻏ‬ ۡ ‫ﺬ‬Œ‫ﻳﻮﻣ‬
‫ﻋﻠﻴﻬﺎ‬ ٍ ۡ ‫وﺟﻮه‬ ‫ﺿﺎﺣﻜﺔ‬
In the name of God, the Most Gracious, the Ever Merciful.
He frowned and turned away because there came to him a blind man. And what do you know
that he might have sought to reform himself or might have heard the counsel and this counsel
might have benefited him. (1-4)
He who shows indifference, you go after him even though you are not responsible if he does
not reform himself; and he who comes to you with zeal and also fears God, you show indifference
to him. (5-10)
Certainly not! This is but a reminder; so whoever wishes, can be reminded through it; in
esteemed pages, exalted and untouched, in the custody of scribes, honourable and faithful. (11-16)
Woe to man! How ungrateful he is! From what was he created? From a drop of fluid. He created
him and then measured out for him. Then eased out the path for him. He then gave him death; then
He had him put in a grave. Then whenever He intends, He will raise him to life. (17-22)
Certainly not! He has still not complied with what his Lord had asked him. Thus man should
reflect on his food that We poured forth water in abundance then cleaved the earth asunder, then
 Sūrah ‘Abas (80) 145
produced in it grain, grapes, vegetables, olives, dates, dense orchards, fruits and herbage as means
of sustenance for you and your cattle. (23-32)
So when the deafening blast comes! [Then that certain thing will manifest itself]. On that Day,
man will flee from his brother, mother, father, his wife and his sons. Every one, on that Day, will
be concerned with his own self. Many a face on that day will be bright, smiling and rejoicing, and
many a face on that day will be gloomy and dark. These very disbelievers, these insolent. (33-42)

Explanation
1 ٰ ۡ ۡ ‫﴾ ۡن ﺟﺂءه‬١ۙ ﴿ #$+ ‫ﻋﺒﺲ و ﺗﻮ‬
﴾.٢﴿ /0‫ﻵﻹﻋ‬
The subject of the verb ‫ ﻋﺒﺲ‬is not mentioned here; however, it becomes evident from the
succeeding verses that the Prophet (sws) is its subject. All exegetes are unanimous that the verse
refers to ‘Abdullāh ibn Umm Maktūm (rta). He was a poor and blind companion. It is mentioned
in some narratives that one day the Prophet (sws) was talking to one of the leaders of the Quraysh
or to a group of them; he was presenting the message of Islam before them and they must have
been presenting their objections and doubts regarding Islam. During this conversation, ‘Abdullāh
ibn Umm Maktūm (rta) came over and without realizing the delicate nature of the meeting entered
upon them. The Prophet (sws) did not approve of his untimely entry. This dislike on the part of the
Prophet (sws) of course could not have been because he was poor or blind. Who could have cared
more for the poor and the blind than the Prophet (sws) himself. The Prophet (sws) must have
thought that because of ‘Abdullāh’s ill-timed arrival, he might lose an opportunity to tame these
savage leaders; they would shy away and say that if such poor paupers are going to gather round
the Prophet (sws), why should they sit with him and undermine their honour and status.
It should remain in consideration that one of the prominent objections of the leaders of the
Quraysh on the Prophet (sws) was that his companions were the poverty-stricken and the
destitute. They regarded this to be an argument against his prophethood. Moreover, another thing
which could have been a cause of apprehension for the Prophet (sws) was that he feared that these
leaders being inebriated with their superiority might show disrespect and disregard to a very dear
companion of his which of course would cause even more distaste.
This incident which took place quite accidentally was used by the Almighty for the instruction
and education of the Prophet (sws): he was told to make his companions who zealously wanted to
reform themselves the real focus of attention; they were the ones who would enthusiastically
come to his presence; he should not go after those who were indifferent to him and wanted him to
pamper them.
It has been explained at a number of places in the previous sūrahs that in the initial stages the
Prophet (sws) would diligently call the leadership of the Quraysh to the message of Islam. The
reason for this was that he had ۡ been initially directed to address only them as is evident from the
ۡ ۡ ۡ ۡ ۡ
following verse: (٢١٤:٢٦) .“”‫ﺑ‬C•‫ﺗﻚ ﻵﻹ‬w”‫ﻧﺬر ﻋﺸ‬ ‫( و‬and warn your near family, (26:214)). Secondly, it
was the Quraysh who were the leaders of all Arabia. It was hoped that if they embraced Islam, this
would pave the way of its acceptance in all of Arabia. Consequently, for some time, the Prophet
(sws) directed all his preaching efforts towards them and in spite of great arrogance and a
humiliating behaviour shown by them, the Prophet (sws) persisted in preaching them. However,
when their arrogance increased greatly and it became evident that these obdurate people would not

1. He frowned and turned away because there came to him a blind man.
146 Tadabbur-i-Qur’ān
reform themselves and in fact the time being wasted on them was at the cost of poor Muslims who
had already embraced faith and for their education were more worthy of the Prophet’s attention
than these arrogant leaders, he was stopped from going after them. For this change in strategy, a
very opportune chance was created by the incident of ‘Abdullāh ibn Umm Maktūm (rta).
+ @
2 ٰ ۡ ‫ﻓﺘﻨﻔﻌﻪ‬
﴾.٤﴿‫ي‬CD‫ﻟﺬ‬
ۡ
CD‫﴾ ۡو ﻳﺬ‬٣ۙ ﴿ #9‫ﻟﻌﻠﻪ ﻳﺰ‬ ۡ ۡ ‫و ﻣﺎ‬
‫ﻳﺪرﻳﻚ‬
The previous verses just inform us of an incident without telling us who is discussed in this
incident and what the purpose of mentioning it is. The word ‫ﻳﺪرﻳﻚ‬ ْ (you know) shows that this
incident relates to the Prophet (sws) and that he is being informed that at times he goes so far in
search for lost sheep that he becomes indifferent to the sheep of his own herd.
The absence of address in the initial verses do raise the question in the mind of the reader as to
who the incident relates to; however, as the addressee has not been specified, the reader surmises
that since he is not addressed, there is nothing to worry about. Consequently, a question regarding
the addressee of this incident must have instantly arisen in the mind of the Prophet (sws);
however, in the absence of any specific addressee there was no cause of worry for him. On the
contrary, had the addressee been specified, this rebuke would have become very severe. The
reason is that in this situation it would have become certain that the Prophet (sws) had been
chided because he became coarse at the arrival of a blind person whereas, as is explained earlier
with more details forthcoming, this was not the case.
In the current verses, the addressee is specified because here the incident which called for
rebuke has been described: this rebuke was not because the Prophet (sws) was in anyway slack in
fulfilling an obligation; it was because he was over-concerned and over-zealous in discharging an
obligation. I have explained at many places in this exegesis that the errors committed by the
prophets of God are never because of base desires; at times, they become over enthusiastic in
seeking the pleasure of God and exceed their bounds of duty in this regard. For example, when
Moses (sws) was called by the Almighty to mount Tūr, He even fixed a specific date for it;
however, Moses (sws) in his fervour could not wait for the specified time and reached earlier.
When he was called to explain his behaviour, he replied that he had come early because of his
zeal to please the Almighty. Obviously, such an omission is based on an enthusiasm which is very
commendable. However, since the prophets of God are a standard for truth and justice, the
Almighty checks them on such oversights also so that the standards they set must not in anyway
be wavered.
The Almighty has checked the Prophet (sws) here on a similar lapse. Since the Prophet (sws)
was expecting that once the leaders of the Quraysh would embrace faith the message of Islam
would influence the whole of Arabia, he became deeply involved in his preaching endeavour. He
even became indifferent to his own comfort as a result. He did not even realize what these leaders
were doing to him and his mission. Such was the extent of his involvement that it was feared that
he would be able to find little time for the education and instruction of the poor people who had
embraced faith. The Qur’ān has affectionately chided him at a number of places and informed
him that he had taken much more upon himself than the responsibility that was imposed upon him
by the Almighty regarding the Quraysh. He should not fret over them. All he was required to do
was to present the message of God which he had done and that no further pampering was

2. And what do you know that he might have sought to reform himself or might have heard the counsel
and this counsel might have benefited him.
 Sūrah ‘Abas (80) 147
required. It was in these circumstances that the incident of ‘Abdullāh ibn Umm Maktūm (rta) took
place because + of which a decisive sūrah was revealed in this matter.
ۡ ۡ ‫( و ﻣﺎ‬and what do you know that he might have sought to reform himself)
@ ‫ﻳﺪرﻳﻚ‬
The words #9‫ﻟﻌﻠﻪ ﻳﺰ‬
point to the fact that the arrival of a blind man in a gathering of the Prophet (sws) dismayed him;
this was because he perhaps thought that this would strike at the vanity of the leadership of
Quraysh present, and they would shy away even though while pampering them he had become
indifferent to a true student. So, the verse directs him to not go after instructing such unworthy
people at the cost of a companion more worthy of his time.
It is also evident from these words that the real objective of the messengers of God is to
spiritually purify their followers. Those who come to him for this purpose are the ones really
worthy of his attention and affection. Others, who have no urge in them to reform themselves
have no importance with regard to the objective of the preaching mission of the messengers
however much important they may be otherwise.
Here, two qualities of a fervent person are mentioned: he is desirous of his inner-purification
and he is one who benefits from being reminded.
Here, in fact, the characteristics of people who truly wanted to be instructed and reformed by
the Prophet (sws) are mentioned. Generally, there were two types of people among them: one,
people who had a question regarding their instruction and training and would come to the Prophet
(sws) to seek guidance on it; two, people who had no such question in mind but would come to
the Prophet (sws) to hear any words of + guidance uttered by him or to benefit from the answer he
@
ٰۡ giveۡ to someone else. The words #9‫ ﻟﻌﻠﻪ ﻳﺰ‬point to the first of these categories and the words
may
‫ي‬CD‫ ﻓﺘﻨﻔﻌﻪ ﻟﺬ‬CD‫ ﻳﺬ‬to the second. Both these attitudes are adopted by true students and the purpose of
mentioning them is to let people know that anyone who wants to come to the gathering of the
Prophet (sws) should come while keeping either of these two objectives in mind and it will be
such people who would be worthy of his attention. As far as people who want to be pampered are
concerned, they should sit at home and wait for their fate.
ٰ ۡ ۡ ٰۡ ٰ ۡ ‫ﻣﻦ ﺟﺂءك‬ ٰ ٰ @ ۡ ٰۡ
3
﴾١٠ۚ ﴿ QY‫ۙ﴾ ﻓﺎﻧﺖ ﻋﻨﻪ ﺗﻠ‬٩﴿ IU‫ۙ﴾ و ﻫﻮ ﻳﺨ‬٨﴿ QR‫ﻳﺴ‬ ۡ ‫﴾ و ﻣﺎ‬. ٧﴿ #9‫ﻋﻠﻴﻚ ﻵﻹ ﻳﺰ‬
ۡ ‫﴾ و ﻣﺎ‬. ٦﴿ ‫ﺗﺼﺪي‬ ‫ۙ﴾ ﻓﺎﻧﺖ ﻟﻪ‬٥﴿ IJ‫ﻣﺎ ﻣﻦ ۡﺳﺘﻐ‬
These verses depict the real admonition which was sounded to the Prophet (sws) at that time.
Only the God-fearing who have the urge to reform themselves are worthy of his attention. It is
such people whoٰ are his real responsibility and he has no obligation to others.
The word ‫ ﺗﺼﺪي‬is actually ‫ ﺗﺼﺪد‬which is from the root ‫ ﺻﺪد‬and it means “parallel” and
“opposite.” The change in its morphological form is as per grammatical principles; examples of
such a change can be seen in previous sūrahs. The implication is that the Prophet (sws) is anxious
to convince people who show indifference, even though the Almighty has not made him
accountable forٰ them.
ۡ ‫ و ﻣﺎ‬says that the real responsibility of the Prophet (sws) is to warn people
The verse #9‫ﻋﻠﻴﻚ ﻵﻹ ﻳﺰ‬
of the Hereafter and to communicate to them the true message of Islam; once he has done this, he
has done what is required of him. He is not responsible to necessarily make them Muslims. This
topic is discussed in the previous sūrahs in various styles and at every place its purpose is to
clarify to the Prophet (sws) that he should not burden himself with more than what he has been

3. He who shows indifference, you go after him even though you are not responsible if he does not
reform himself; and he who comes to you with zeal and also fears God, you show indifference to him.
148 Tadabbur-i-Qur’ān
made liable to. He should not put himself in stress because these unfortunate people do not want
to reform themselves; he should just leave them to face the consequences.
The word QR‫ﻳﺴ‬
ٰ ۡ in the verse QR‫ﻳﺴ‬
ٰ ۡ ‫ﻣﻦ ﺟﺂءك‬
ۡ ‫ و ﻣﺎ‬means to do something with zeal and enthusiasm. It does
ٰ ۡ
not necessarily incorporate the meaning of “running around” in it. The verse: (٩:٦٢) ‫ ﷲ‬CD‫ ذ‬#$ٰ ‫ﻓﺎﺳﻌﻮ‬ ۡ ۡ
means “turn to the word of God with zeal and fervour.” In the verse under discussion, this word
has come in this meaning. The implication is that they come to the Prophet (sws) with the fervour
of a thirsty person approaching a fountain.
ٰۡ ٰۡ
The verse IU‫ و ﻫﻮ ﻳﺨ‬is in contrast to IJ‫ ﻣﺎ ﻣﻦ ۡﺳﺘﻐ‬. On the one hand are people who are so engrossed
in the pleasures and lures of this world that they are never bothered to think whether there is life
after this life and whether one should prepare for it. On the other hand, there are people who fear
meeting God in the Hereafter. It is this second category of people and not the first from which it
can be expected that they will pay full heed to what the Prophet (sws) tells them. However, the
Prophet (sws) is after the first trying to accomplish the impossible whereas he is not finding time
for those who are ready to accept what he tells them.
The following points become evident from these verses:
Firstly, the admonition sounded in these verses which apparently seems directed at the Prophet
(sws) is actually directed at the unworthy leaders of the Qurasyh from whom there was no hope
of the right attitude. Hence it became necessary that the Prophet (sws) ignore them and make the
poor Muslims the real focus of his attention. For they were the ones who had embraced faith and
were actually worthy of his preaching efforts.
Secondly, the Prophet (sws) has not been checked for being irresponsible in any manner; he has
actually been checked for burdening himself with much more than the responsibility actually
imposed on him by the Almighty. Besides other examples, one example of such an affectionate
ۡ ۡ ۡ ۡ ۡ ٌ
admonition can be seen in the following verse: (٣:٢٦) “”‫ﻳﻜﻮﻧﻮ ﻣﺆﻣﻨ‬ ‫ﻔﺴﻚ ﻵﻹ‬‰ ‫( ﻟﻌﻠﻚ ﺑﺎﺧﻊ‬you will perhaps
fret yourself that they are not becoming believers, (26:3)).
Thirdly, the Prophet (sw) has been guided that the real asset of Islam are the poor Muslims who
are instilled with the fear of God and not the affluent whose hearts are devoid of the fear of God.
Therefore, he should primarily direct his attention to them and not waste his time on those for
whom there is no hope for any reformation.
Imām Hamīd al-Dīn Farāhī in his exegesis on Sūrah ‘Abas has explained the reproach found in
this address in a very lucid manner. He writes:

An example would perhaps serve to illustrate the point further. Consider a very conscientious
and vigilant shepherd who is looking for one of his well-bred sheep that has wandered off
from the main herd; he sets out to find it and at every step he sees its footsteps; he is also able
to hear its voice coming from some corner of the jungle; thinking that success is near, he
wanders far off and becomes neglectful of his herd. When he returns, his master rebukes him
for this negligence saying: “You have spent a lot of time in needlessly looking for a foolish
goat; you should have left it to die in the wilderness or become prey to some hound; such a
crazy animal does not deserve your attention.” Who is rebuked here? The shepherd or the lost
sheep? Likewise, in these verses, it seems that it is the Prophet (sws) who has been rebuked;
however, actually, it is the Quraysh who have been rebuked though they have not been
directly addressed. For the Prophet (sws), there are several aspects of affection and fondness
 Sūrah ‘Abas (80) 149
concealed in this rebuke.4

@ ‫ﻓﻤﻦ ﺷﺂء‬ ٌ ۡ
ۡ ﴾١١ۚ ﴿ ‫ة‬CD‫ﺗﺬ‬ ۤ
5
﴾١٢ۘ ﴿ ‫ه‬CD‫ذ‬ ‫]ﻶﻹ ﻧﻬﺎ‬
The negation implies that the Prophet (sws) should not go after such people who do not value
his message. It is upon a person to be reminded by the Qur’ān, which is no more than a reminder.
He who has no intention to be reminded by it should get ready to face the consequences it is
informing people of. In other words, the responsibility of the Prophet (sws) is to only
communicate this reminder to people; it is not his responsibility to force it down on them; he is
merely required to warn them and not pamper them. ْ
@
The antecedent of the pronoun in ‫ ﻧﻬﺎ‬and ‫ه‬CD‫ ذ‬is ‫ى‬CD‫ ذ‬which occurs in verse four.
ٌ ۡ ْ In the latter, the
masculine pronoun has come with regard to the Qur’ān. Since ‫ة‬CD‫ ﺗﺬ‬and ‫ى‬CD‫ ذ‬both refer to the
Qur’ān, by bringing the masculine pronoun the objective is to refer to the real meaning. Examples
of such usage can be seen in previous sūrahs.
It is evident from this discussion, as explained earlier, that if there is an element of rebuke in
this address it is affection-oriented. The rebuke thus implies that he has burdened himself with
much more responsibility than was actually assigned to him.
@ ۡ . If it is revealed, the discourse would read
A part of the discourse is suppressed after ‫ه‬CD‫ﻓﻤﻦ ﺷﺂء ذ‬
something like this: “Whoever wants, he can benefit from this reminder and whoever ۡ ۡ wants, he can
ۡ ۡ ۡ
ۡ ۡ ‫ﻓﻠﻴ‬ ۡ
remain deaf to its calls.” At another place, this fact is stated thus: (۲۹:۱۸) .kl‫ﺆﻣﻦ و ﻣﻦ ﺷﺂء ﻓﻠﻴﻜ‬ ‫ﻓﻤﻦ ﺷﺂء‬
(then whoever wants can profess belief and whoever wants can profess disbelief, (18:29)).

ٍ ‫م‬j CD ﴾١٥ۙ ﴿ ‫ة‬kl‫ﺳ‬

﴾١٦. ﴿ ‫ﺑﺮرة‬ ۡ ۡ ﴾١٤ۙ ﴿ ‫ﻣﻄﻬﺮة‬
ٍ ‫ﺑﺎﻳﺪي‬ j ٍ ۡ ۡ ﴾١٣ۙ ﴿ ‫ﻣﺔ‬Cc‫ﻣ‬
‫ﻣﺮﻓﻮﻋﺔ‬ ٍ ‫ﺻﺤﻒ‬ ۡ
#g
6
ٍ
This is a further explanation of the above-mentioned directive given to the Prophet (sws) to
disregard and ignore the arrogant leadership of the Quraysh. The implication is that just as it is
not befitting for him to accede to these disbelievers, similarly, what he is presenting before them
is not something which should be presented to them by begging and beseeching them; it is in fact
a very exalted, lofty and honourable thing. It is not like some defective merchandise so that the
Prophet (sws) has to worry about selling it in whatever way possible and go as far as to coax and
lure buyers into buying it. It is in fact a pearl and ruby from among the treasures of the Almighty
which he is dispensing free of cost. If these people are not valuing it, they are not harming the
Prophet (sws) in any way; they are only taking their selves to eternal doom.
The words ‫ﻣﺔ‬Cc‫ﻣ‬ٍ ‫ﺻﺤﻒ‬
ٍ ۡ express the exaltedness and majesty of the discourse. Here the
#g
inchoative (mubtadā’) is suppressed; the sentence actually is: ‫ﻣﺔ‬Cc
ٍ ‫ﺻﺤﻒ ﻣ‬
ٍ #g ‫ﻫﻮ‬. When more adjectives
of a noun are to be mentioned subsequently, it is customary in Arabic to suppress the inchoative.
ٌ ْ
The word ‫ﺻﺤﻴﻔﺔ‬ refers to a written page. When used in the plural form (‫)ﺻﺤﻒ‬, it, at times, refers
to a book. Here, it refers to the guarded tablet and the adjective ‫ﻣﺔ‬Cc‫ ﻣ‬shows that it is a powerful
and priceless treasure which is being guarded by the angels of God with great diligence. This is a
reference to the fact that neither is it accessible to everyone nor everyone has the permission to
access it or take something from it; it is God who bestows it upon those He wants to and He has
blessed the Prophet (sws) from this treasure and he should only present it before those who are

4. Farāhī, Majmū‘ah tafāsīr, 2nd ed. (Lahore: Faran Foundation, 1998), 257.
5. Certainly not! This is but a reminder; so whoever wishes, can be reminded through it.
6. In esteemed pages, exalted and untouched, in the custody of scribes, honourable and faithful.
150 Tadabbur-i-Qur’ān
worthy of it. He should not cast pearls before a swine. The Gospel has very effectively mentioned
this teaching and I have referred to it earlier at some place in this exegesis.
The adjectives ‫ﻣﻄﻬﺮة‬j ٍ ۡ ۡ also occur to explain ‫ﻣﺔ‬Cc‫ﻣ‬. The former refers to exaltedness both in
‫ﻣﺮﻓﻮﻋﺔ‬
ٌ ‫ﻟﺪﻳﻨﺎ‬
ٌ ۡ ‫ ﺣ‬#›‫ﻟﻌ‬ ۡ ‫ﻟﻜﺘﺐ‬ٰ ۡ ۤۡ @
meaning and status and at another place is explained thus: (٤:٤٣) .‫ﻜﻴﻢ‬ ‫ م‬#g ‫( و ﻧﻪ‬it is
with Us in the original book, exalted and full of wisdom, (43:4)).
The purpose of the adjective ‫ﻣﻄﻬﺮة‬ j is to bring to light the fact that the Qur’ān
ۤ@ is safe
ۡ and
ۡ ٰ ۡ
secure from the incursions of devils and evil spirits. For example, it is said: ‫ﻵﻹ ﻳﻤﺴﻪ ﻵﻹ‬.‫ﻣﻜﻨﻮن‬ ٍ ‫ﻛﺘﺐ‬
ٍ #g
ۡ ۡ
(٧٩-٧٨:٥٦) ‫ﻟﻤﻄﻬﺮون‬ (it is in a secure book which is only accessible to the pure, (56:78-79)).
The words ‫ﺑﺮرة‬ ٍ ‫م‬j CD ‫ة‬kl‫ﺳ‬ ۡ ۡ delineate the characteristics of scribes in whose custody this secure
ٍ ‫ﺑﺎﻳﺪي‬
book has been given by God. What is stated negatively in 56:79 quoted above is stated here
positively. What is said overall can be stated thus: evil spirits and devils have no access to this
secure Book; on the contrary, it is in the custody of angels who are pure, faithful and highly
respected.
The word ‫ة‬kl‫ﺳ‬
ٍ is a plural of Cž‫ ﺳﺎ‬and means “a reader” and “a scribe.” It connotes both reading
and writing. If one reflects on its etymology, one comes to the conclusion that it was originally
meant for writing and later its meaning was extended to include reading and stating something.
The word ‫م‬j CD refers to their high status and noble character; they are such exalted and
honourable beings that there is no possibility of any dishonesty from them. Neither can they take
out anything from it nor can they allow the jinn and the devils to have access to it.
ٌ
The word ‫ﺑﺮرة‬ ٍ is a plural of ‫ﺑﺎر‬. It means “obedient, faithful and responsible”. This adjective
ۡ ۡ
further highlights their quality of being trustworthy. At one place, it is said: (١٩٣:٢٦) “”‫ﻧﺰل ﺑﻪ ﻟﺮ ۡوح ﻵﻹﻣ‬
(this word has been brought down by the faithful Spirit, (26:193)). At another place, it is further
explained thus:

ۡ ۡ ۡ
ۡ ۡ ‫ﻋﻨﺪ ذي‬ ۡ .‫ﻳﻢ‬CD
ۡ ۡ ‫ﻟﻘﻮل‬ @
ۡ ‫ﻧﻪ‬
(٢١-١٩:٨١) .“”‫ﻣ‬
ٍ ‫ﻣﻄﺎع ﺛﻢ‬
ٍ .“”‫ﻣﻜ‬
ٍ ‫ﻟﻌﺮش‬ ‫ﻗﻮة‬
ٍ ‫ذي‬ ٍ ‫رﺳﻮل‬
ٍ
This is the word brought by a noble messenger; he is endued with great power and held in
honour before the Lord of the throne; he is obeyed and is very trustworthy. (81:19-21)

The purpose of mentioning these attributes of the Qur’ān and of its custodians is, as mentioned
earlier, to direct the attention of the Prophet (sws) to the fact that the Qur’ān should not be
presented to people by begging and imploring them; it should be presented with honour and
dignity, which is the very hallmark of the Book itself. Similarly, just as the Almighty has
entrusted it to honourable and noble angels, the Prophet (sws) and his Companions (rta) too
should uphold this honour and dignity in their preaching.
Also evident from this is the fact that the archangel whom the Almighty has selected for the
deliverance of revelation and the scribes who are entrusted with its writing all have a lofty
character and carry out their responsibilities with great honesty and integrity. In other words, only
those people in this earth are selected to transmit and deliver this word of God who have the same
qualities and attributes which are found in the angels to carry out this service in the heavens.

7 @ ۡ ۤ ‫ﻵﻹﻧﺴﺎن ﻣﺎ‬
﴾١٧. ﴿ ‫ه‬kln
ۡ ۡ
‫ﻗﺘﻞ‬
ۡ ۡ
Though a general word ‫( ﻵﻹﻧﺴﺎن‬man) is used here, the address is directed at the arrogant

7. Woe to man! How ungrateful he is!

 Sūrah ‘Abas (80) 151
leadership of the Quraysh mentioned in the earlier verses. I have explained at various instances of
this exegesis that at times the discourse is addressed to a certain person or a group; however, this
address is couched in general words and they are not directly addressed. Such an address
expresses the disgust of the speaker. The verse under discussion is an example of such an address.
The implication is: “this man is a strange creature; woe to him on his ingratitude; such is the state
of his impudence and foolishness that he desires that if the word of God be recitedۡ ۤ out to him it
@
should be recited out in a submissive and subservient manner.” The style ‫ه‬kln ‫ ﻣﺎ‬both reflects
wonder and disgust.

@ ۡ ‫ﻣﺎﺗﻪ‬
@ ۡ ‫﴾ ﺛﻢ ذ ﺷﺂء‬٢١ۙ ﴿ ‫ه‬wx‫ﻓﺎﻗ‬ @ @ ‫ﻟﺴﺒﻴﻞ‬
ۡ @ ۡ ۡ
@ t ‫ﻧﻄﻔﺔ‬ @ ‫ء‬Iq ۡ
8
﴾٢٢. ﴿ ‫ه‬Cy‫ﻧ‬ ‫﴾ ﺛﻢ‬٢٠ۙ ﴿ ‫ه‬Cu‫ﻳ‬ ‫﴾ ﺛﻢ‬١٩ۙ ﴿ ‫ﻓﻘﺪره‬ ‫ﺧﻠﻘﻪ‬ ٍ ‫ﻣﻦ‬ ﴾١٨. ﴿ ‫ﺧﻠﻘﻪ‬ ٍ ۡ ‫ﻣﻦ ي‬
In these verses, the pride and vanity of these people is condemned. The method adopted is to
allude in short sentences to the creation of man, the substance from which he is created, the stages
of his creation, the sources of life and its objective, death, grave and being raised up again. In this
manner, the transience of their pride is made evident to them and while reflecting on their life
they are also able to see the reward and punishment they are being informed of by the Qur’ān.
The question posed by the words ‫ﺧﻠﻘﻪ‬ @ ۡ is also to express humiliation and to direct
ٍ ۡ ‫ﻣﻦ ي‬
‫ء‬Iq
attention to life after death. These arrogant people haughtily believed that just as they have been
blessed with respect and leadership, if ever there is to be a Day of Judgement, there too they
would be blessed with a similar status. It is because of this notion that the warning sounded by the
Prophet (sws) would weigh down heavily upon them. They would say that the Prophet (sws) is
warning them of being thrown into Hell and giving glad tidings to the poor paupers of being
blessed with Paradise – paupers who would serve them and who they never even considered
worthy enough to sit in their company. The Qur’ān has attacked this notion of theirs in the
following words:

ۡ
‫ ﻧﺎ‬t ‫ ]ﻶﻹ‬.‫ﻌﻴﻢ‬‰ ۡ ۡ ۡ ۡ Žً ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ ۡ
ٍ ‫ ﻳﻄﻤﻊ ]ﻞ ﻣﺮي ﻣﻨﻬﻢ ن ﻳﺪﺧﻞ ﺟﻨﺔ‬.‫ﻳﻦ‬£¤ ‫ ﻋﻦ ﻟﻴﻤ”“ و ﻋﻦ ﻟﺸﻤﺎل‬.“”‫و ﻗﺒﻠﻚ ﻣﻬﻄﻌ‬kl‫ﻓﻤﺎل ﻟﺬﻳﻦ ﻛ‬
ۡ ٰۡ
ۡ ۡ ‫ﺧﻠﻘﻨﻬﻢ ﻣﻤﺎ‬
(٣٩-٣٦:٧٠) .‫{ﻌﻠﻤﻮن‬
Then what is the matter with these disbelievers that they rush madly at you in multitudes
from right and left? Does each man among them expect to enter the garden of bliss. By no
means! We have created them out of what they know. (70:36-39)

Readers may take a look at the explanation of these verses in Tadabbur-i Qur’ān. The
implication is that it is not befitting for creatures born from a dirty (najis) fluid to boast of their
purity and superiority and thereby regard themselves to be entitled to Paradise.
Similarly, the Qur’ān at various places has cited the creation and phases of man’s creation to
substantiate the fact that the God who can create a human being from a trivial drop of liquid can
easily re-create him after he dies. This topic is mentioned in the Qur’ān in various styles. I will
content myself in citing the following verses from Sūrah al-Mu’minūn:

8. From what was he created? From a drop of fluid. He created him and then measured out for him. Then
eased out the path for him. He then gave him death; then He had him put in a grave. Then whenever He
intends, He will raise him to life.
152 Tadabbur-i-Qur’ān
ً ۡ ۡ ۡ ً ۡ ۡ ۡ ً ۡ ٰۡ ۡ ۡ ۡ ۡ ۡ ۡ
ٍ ‫ ٍر‬C• #gۡ ‫ ﺛﻢ ﺟﻌﻠﻨﻪ ﻧﻄﻔﺔ‬.“”‫ﻃ‬
‫ ﺛﻢ ﺧﻠﻘﻨﺎ ﻟﻨﻄﻔﺔ ﻋﻠﻘﺔ ﻓﺨﻠﻘﻨﺎ ﻟﻌﻠﻘﺔ ﻣﻀﻐﺔ‬.“”‫ﻣﻜ‬ ٍ ‫ﻣﻦ‬ ٍ ٰ ‫ﻣﻦ‬
‫ﺳﻠﻠﺔ‬ ۡ ‫ﻵﻹﻧﺴﺎن‬ ‫و ﻟﻘﺪ ﺧﻠﻘﻨﺎ‬
ٰ
ۡ ‫¨ﻌﺪ ذﻟﻚ‬ۡ ‫ﻧﻜﻢ‬ ۡ ٰ ۡ ٰ ٰ ٰ ً ۡ ٰ ۡ ۡ
ۡ ‫ ﺛﻢ‬.“”‫ك ﷲ ۡﺣﺴﻦ ﻟﺨﻠﻘ‬wx‫ ﻓﺘ‬t C¦ ‫ﻟﺤﻤﺎ § ﺛﻢ ﻧﺸﺎﻧﻪ ﺧﻠﻘﺎ‬ ٰ ۡ ٰ
ً ۡ ‫ﻋﻈﻤﺎ ﻓﻜﺴ ۡﻮﻧﺎ ﻟﻌﻈﻢ‬
ً ‫ﻟﻤﻀﻐﺔ‬ ۡ ۡ ۡ
‫ ﺛﻢ‬.‫ﻟﻤﻴﺘﻮن‬ ‫ﻓﺨﻠﻘﻨﺎ‬
ۡ ۡ ‫ﻟﻘﻴﻤﺔ‬ ۡ
ٰ ‫ﻳﻮم‬ ۡ
ۡ ‫ﻧﻜﻢ‬
(١٦-١٢:٢٣) .‫ﺗﺒﻌﺜﻮن‬
And We first created man from an essence of clay: then placed him in the form of a drop of
water in a secure place. Then We made the drop into a clot of blood, and then made the clot a
lump of flesh. This We fashioned into bones, then clothed the bones with flesh, and then gave
it an entirely new form. Blessed be God, the noblest of creators. Then after this you shall
surely die and be restored to life on the Day of Judgement. (23:12-16)
ۡ ۡ . Since the answer posed in the previous verse “from what
Consider next the expression ‫ﻧﻄﻔﺔ‬ ٍ ‫ﻣﻦ‬
has he been created” was absolutely evident and none could refute it, the Qur’ān has itself
answered the question that man was created from a drop of water. At another place in the Qur’ān
ْ
(77:20), this water is called “”‫( ﻣﻬ‬insignificant and despicable). In other words, it is neither a rare
thing nor invaluable as regards its price. So how is it befitting for man who has been created with
such an impure drop of fluid to boast and brag.
After a mention of the inconsequential nature of the drop from which man has been created, the
@ @
next part of the verse ‫ﺧﻠﻘﻪ ﻓﻘﺪره‬ refers to the measuring out, planning and easing out evident in the
creation of man and in the various stages of his life. Evident from his creation and these stages of
life is the fact that grandeur and majesty shown by providence in fashioning a drop of fluid into a
complete human being cannot be without a meaning and purpose. In fact, it is essential that a day
come wherein it judges him, evaluates the good and evil done by him and then select those who
conform to its standards and cast those into fire who fall below these standards.
@
The word ‫ ﻓﻘﺪره‬refers to the gradual stages and phases of man’s life. Just as, while referring to
ٰۡ ۡ
the waxing and waning of the moon, the Qur’ān has said: (٣٩:٣٦) ‫ﻗﺪرﻧﻪ ﻣﻨﺎزل‬ ‫( و ﻟﻘﻤﺮ‬and We have
ordained phases for the moon, (36:39)), in a similar manner, this word directs our attention to the
various stages of life through which he gradually passes from childhood to youth to old age. The
above quoted verses of Sūrah al-Mu’minūn also refer to this subject and here in the succeeding
verses some of its aspects are delineated. It is obvious that this gradual progress bears evidence to
the power and wisdom of God and the thoroughness present in the creation of man. In turn, this
power and thoroughness bear witness to the fact that man is not a purposeless creation; he has
been created for a great purpose which self-evidently entails that he be raised to life once again
after death, called to account and then be rewarded or punished accordingly. Simultaneously, the
power of God evident in the creation of man bears indisputable evidence that creating him again
after death is not at all something impossible.
@
While explaining the verse ‫ه‬Cu‫ﻟﺴﺒﻴﻞ ﻳ‬ۡ ‫ ﺛﻢ‬our exegetes generally say that it refers to the easing out
which providence has ordained in the body of the mother and her child for delivery and which
comes to the help of both exactly at the time it is needed. This is quite true. Undoubtedly, if this
thing does not happen from providence at the right time there is nothing to substitute it; in fact,
there is a possibility that both the child and the mother die of suffocation. However, in my
opinion, there is no need to narrow down the scope of easing out to such an extent. Just as the
child in its mother’s womb grows and is nourished because of the planning and ease provided by
providence, in a similar manner it goes through the ups and downs of life from its birth to death
 Sūrah ‘Abas (80) 153
because of the ease and guidance provided by providence. It is this ease and facility provided by
God because of which the breasts of a mother become laden with milk for the nourishment of a
child after she gives birth to it and the child itself is instinctively guided to suck them. Similarly,
during youth also while undertaking various tasks and achieving success in various aspects of life
he uses the limbs and means blessed by God and benefits from the intellect and guidance
bestowed upon him by the Almighty. In Sūrah al-A‘lā this aspect of the Almighty’s grandeur is
ٰ ٰ
ۡ ‫و‬.‫ﻓﺴﻮي‬ ۡ
mentioned thus: (٣-٢ :٨٧) .‫ﻟﺬي ﻗﺪر ﻓﻬﺪي‬ ‫ﻟﺬي ﺧﻠﻖ‬ (Who made a sketch and then perfected it,
and Who set their destinies and then gave guidance, (87:2-3)).
Similar is the situation of the soul and the morals ordained in it. The Qur’ān says:
ٰ ۡ
(١٠-٧:٩١) .‫ﻣﻦ دﺳ¬ﻬﺎ‬ ۡ ‫ و‬.‫¬ﻬﺎ‬n‫ﻣﻦ ٰز‬
‫ﻗﺪ ﺧﺎب‬ ۡ ‫ﻗﺪ ۡﻓﻠﺢ‬ ٰ ۡ ‫ﺠﻮرﻫﺎ و‬
ۡ .‫ﻬﺎ‬ª‫«ﻘﻮ‬ ۡ
ۡ ‫ﻓﺎﻟﻬﻤﻬﺎ ﻓ‬ ٰ ۡ
.‫ﻬﺎ‬ª‫ﻔﺲ و ﻣﺎ ﺳﻮ‬‰
ٍ ‫و‬
And bears witness the soul and the perfection given to it; then inspired it with its evil and its
good that he succeeded who purified it and he failed who corrupted it. (91:7-10))

In short, whether it is the spiritual aspect of life or material, the Almighty eased out the way for
man. If he treads this path, he will never stumble; however, by wrongly using his free will when
he adopts the wrong path, he is doomed.
@ ۡ @
The expression ‫ه‬wx‫ﻣﺎﺗﻪ ﻓﺎﻗ‬ ‫ ﺛﻢ‬is a reference to the last phase of life. A time comes when the
Almighty gives him death and has him put in a grave. Death is the most certain reality for a living
being once he comes in this world. Such are the laws of this world in which providence has
enchained man that no one can escape death. The Almighty’s shot always hits the bull’s eye.
@ ۡ means “to put someone in the grave or to bury him.” Found in this word is a subtle
‫ه‬wx‫ﻗ‬
reference to the fact that death does not destroy a person; he is given in the custody of the earth
by providence. What is given in custody has to be returned one day. Consequently, when the time
comes, the Almighty will take back what was consigned to the earth’s custody.
@ ۡ ٌ ْ means “to open, to scatter, to disperse and to raise
In the expression ‫ه‬Cy‫ ﺛﻢ ذ ﺷﺂء ﻧ‬the word ‫ﻧﺸﺎر‬
up anew.” The implication is that whenever the Almighty wants, He will raise up man. This He
will do with the greatest of ease. When in the womb of a mother He was able to fashion out a
human being from a drop of water without the slightest of bother, how can it be difficult for Him
to retrieve human beings buried in the earth?

9 @ ۤ ‫{ﻘﺾ ﻣﺎ‬
﴾٢٣. ﴿ ‫ﻣﺮه‬
ۡ
‫]ﻶﻹ ﻟﻤﺎ‬
@ ۡ ۤ ۡ ۡ
This verse is in parallel to the above quoted verse: ‫ه‬kln ‫( ﻗﺘﻞ ﻵﻹﻧﺴﺎن ﻣﺎ‬Woe to man! How
ungrateful he is!). It has been explained that this verse expresses wonder at the obduracy of these
obdurate people and then the Day of Judgement is corroborated through man’s existence – the
Day which he was regarding as an impossibility. Similarly, in the verse under discussion, these
people are rebuked at their idiocy and then the Day of Judgement is corroborated on the basis of
the great system of providence which is found around man and which by its very existence bears
witness to the fact that the Almighty who has blessed man with such favours will not leave him
unaccountable; a day of accountability is certainۤ to come for him.
@ ۡ
Evident from the style of the expression ‫( ﻟﻤﺎ {ﻘﺾ ﻣﺎ ﻣﺮه‬he has still not complied with what his

9. Certainly not! He has still not complied with what his Lord had asked him.
154 Tadabbur-i-Qur’ān
Lord had asked him) is that as far as teaching and communicating the reasons which entail the
coming of such a day is concerned, it has been done in the most ultimate manner; however, these
obstinate people are still adamant on their stance. Even now they are indifferent to the Day for the
preparation of which they are ۤ being asked.
@
Included in the words ‫( ﻣﺎ ﻣﺮه‬what his Lord had asked him) are all the directives which are
among self-evident realities of human nature and also the directives which the Almighty has
revealed through
ٰ His messengers for the guidance of people. I have already explained under:
(٢٢٢:٢) ‫ﻢ ﷲ‬n‫ﺣﻴﺚ ﻣﺮ‬ ۡ ‫ﻣﻦ‬ ۡ ۡ (go to them from where God has enjoined you, (2:222)) how self-
ۡ ‫ﻓﺎﺗﻮﻫﻦ‬
evident realities of human nature must be regarded as directives of God.
ۡ ۡ ۡ
10
﴾٢٤ۙ ﴿ ۤ‫ﻃﻌﺎﻣﻪ‬
ٖ #$ٰ ‫ ۡﻵﻹﻧﺴﺎن‬k}‫ﻓﻠﻴﻨ‬
The implication is that if they have not been able to understand the argument cited before them,
then there are many other arguments also which substantiate the Day of Judgement. Man should
only reflect on the food on which his life depends: he should look how the Almighty creates it
and then with great abundance and variety while catering for multifarious needs makes it
available in countless forms. In other words, if keeping aside obstinacy, man sincerely reflects on
this state of affairs he will easily understand that re-creating him after death is not the least
difficult for the Almighty. The very rain which is a means of his subsistence practically
demonstrates this fact. He will also be able to understand that this tremendous system of
providence and sustenance entails that man be held accountable before God one day. Such a day
is bound to come when he will be asked if he fulfilled his obligation towards the favours
bestowed upon him by the Almighty. It is but natural that every favour entail responsibility.
ً ۡ
ۡ ۡ ‫ﺷﻘﻘﻨﺎ‬ ً ‫ﺻﺒﺒﻨﺎ ۡﻟﻤﺂء‬
ۡ ‫ﻧﺎ‬
11
﴾٢٦ۙ ﴿ ‫ﻵﻹرض ﺷﻘﺎ‬ ‫﴾ ﺛﻢ‬٢٥ۙ ﴿ ‫ﺻﺒﺎ‬
The Qur’ān has not only asked man to reflect on his food, it has also specified the course of this
reflection. It is a consequence of God’s power and mercy that rain is sent down in abundance and
then in order to drench the earth its pores are opened. Neither is anyone else in the position to
send down rain from the skies nor to open the pores of the earth whereas on these two factors
depend all the benefits and services provided by the earth. This topic is discussed thus in Sūrah
ٰۡ ًۡ ۡ ۡ ٰ ٰ ‫( ن‬that the heavens and the earth were but one solid
al-Anbiyā’: (٣٠:٢١) ‫ﻟﺴﻤﻮت و ﻵﻹرض ]ﺎﻧﺘﺎ ر«ﻘﺎ ﻓﻔﺘﻘﻨﻬﻤﺎ‬
mass which We tore asunder, (21:30)).
If one deliberates on the nature of man’s creation mentioned in the above paragraph, one will
realize the similarity between both arguments. There the argument began with the substantiation
of the Day of Judgement and then after a mention of providence reached its culmination with the
mention of accountability and reward and punishment. Here too, as will become evident from
subsequent verses, the sequence of premises in the argument presented is the same. First, the
mention of a comprehensive issue was instrumental in initiating the possibility of the Day of
Judgement. After that, various signs of providence are brought to attention and then
accountability and reward and punishment are presented as an obvious outcome to all this.

10. Thus man should reflect on his food.

11. That We poured forth water in abundance then cleaved the earth asunder.
 Sūrah ‘Abas (80) 155

12 ً ً ً ۡ ‫﴾ و ﺣﺪآ†ﻖ‬٢٩ۙ ﴿ ‫ﻧﺨﻶﻹ‬
﴾٣١ۙ ﴿ ‫ﻬﺔ و ﺑﺎ‬n‫﴾ و ﻓﺎ‬٣٠ۙ ﴿ ‫ﻏﻠﺒﺎ‬ ً ۡ ‫زﻳﺘﻮﻧﺎ و‬
ًۡ ۡ ً ۡ ‫ﻋﻨﺒﺎ و‬
‫﴾ و‬٢٨ۙ ﴿ ‫ﻗﻀﺒﺎ‬ ً ‫ﻓﻴﻬﺎ‬
ً ‫﴾ و‬٢٧ۙ ﴿ ‫ﺣﺒﺎ‬ ۡ •
ۡ ‫ﻓﺎﻧﺒﺘﻨﺎ‬
Some very prominent blessings of the Almighty for the inhabitants of the earth produced as a
result of interaction between the rain and the earth are referred to here. These things are ones
which the foremost addressees of the Qur’ān were well aware of and which occupy primary
importance in nourishing the needs of man.
Firstly, things which are attached or are born spread out on the earth and whose observation
does not require that the sight be lifted from the earth are referred to. For example grain, grapes
and vegetables. Grain is the most important thing for nourishment; all other things come under it
and that is why it is mentioned the foremost. After grain, the next most important thing needed
for human nourishment and growth is fruit and the king of all fruits is grapes; it is thus mentioned
as an example of a fruit. After this, vegetables which are spread on the earth are mentioned and
with grain are used as curry, some in raw form and some in cooked form. Although the word ‫ﻗﻀﺐ‬ ٌ ْ
is mostly used for vegetables which are eaten raw and are regarded as ready-to-eat, other
vegetables are also connoted by this word.
After this, certain other blessings are mentioned which are obtained from the trees which
extend into the sky and which need that the sight be lifted for their observation. As an example,
dates and olives are mentioned. The importance olive has in producing oil is well-known. The
Qur’ān mentions its nourishing ability and Sūrah al-Nūr mentions a parable which describes
lamps which are lit up by this oil.
After this, dates are mentioned. To the Arabs dates were an amalgam of multifarious benefits
and blessings. For them, they were dry-fruits which are rich in nutritional value and very lucrative
to stock. Moreover, they would also make a very tasty juice from it.
After a mention of things of specific importance, general orchards are mentioned by the words
ٌ ْ
ً ۡ ‫ﺣﺪآ†ﻖ‬. The word ‫ﺣﺪ{ﻘﺔ‬ ٌ ْ is a plural of ‫ ْﻏﻠﺐ‬and
‫ﻏﻠﺒﺎ‬ refers to an enclosed orchard. The word ‫ﻏﻠﺐ‬
means someone having a thick neck. When this word is used for an orchard the purpose is to
point to the lushness of the trees. If an orchard is luxuriant, the expanse of the trees would
necessarily increase and their upper portions would overlap.
ً ً
In the expression ‫ﻬﺔ و ﺑﺎ‬n‫ ﻓﺎ‬the general is made even more general so that the sphere of favours of
the Almighty for man is extended to animals as well which directly or indirectly are of use to
him.
Earlier, only specific fruits are mentioned by name and here by mentioning the word ‫ﻬﻪ‬n‫ﻓﺎ‬ ٌ all
fruits are referred to whether they are found in Arabia or in other countries whether they are of
high pedigree or ordinary and whether they are reserved for birds or for animals.
Moreover, earlier only those favours are mentioned which man is blessed with whereas besides
him there are four-legged beasts also on which man is not only dependent but also need looking
after like man; however, nothing is mentioned for them specially. Here that lack of mention has
ٌ
been made up for by mentioning the word ‫ ب‬.
ٌ
The word ‫ ب‬means vegetation and lush grass. For consumption of the four-legged beasts is the
husk also which is separated from the grain; however, it is something very ordinary; here what
needs to be mentioned is something of the same value and importance as fruits are for man. Fresh
lush green grass is made widely available to animals and it is also a substitute for them for the

12. Then produced in it grain, grapes, vegetables, olives, dates, dense orchards, fruits and herbage as
means of sustenance for you and your cattle.
156 Tadabbur-i-Qur’ān
fruits and vegetables which man consumes.
ٌ
Imām Hamīd al-Dīn Farāhī has deeply researched into the meaning of ‫ ب‬in his tafsīr of Sūrah
‘Abas and proven that it is a very common Arabic word and that it is not correct that Abū Bakr
(rta) or ‘Umar (rta) did not know the meaning of this word, as is mentioned in certain narratives.
This research is very thorough and if anyone has any doubts about this word, he can look up his
tafsīr.13

ۡ ۡ ۡ ً
14
﴾٣٢. ﴿ ‫ﻌﺎﻣﻜﻢ‬‰‫ﻵﻹ‬ ‫ﻣﺘﺎﻋﺎ ﻟﻜﻢ و‬
The fact that all these things are beneficial to man is very obvious and there is also no doubt
that all these favours are a manifestation of God’s graciousness to man; he should therefore think
that do not these favours impose a responsibility on him? This last premise though not mentioned
in words is evident from the context. This is because it is discussed in the previous verses that
these stubborn and conceited people are not showing ingratitude to God because His rights are
not evident to them or because they do not realize what their responsibilities are; the fact of the
matter is that because of their own arrogance and haughtiness they deliberately do not want to
hear or accept anything which is against their desires.

15
﴾٣٣Š ﴿ ‫ﻓﺎذ ﺟﺂءت ﻟﺼﺂﺧﺔ‬
ٌ The word ‫ ﺻﺂﺧﺔ‬means “a deafening blast or roar.” Just as in Sūrah al-Nāzi‘āt the word used is
‫ﻃﺂﻣﺔ‬, the word ‫ ﺻﺂﺧﺔ‬is used in this sūrah to convey the same meaning. These words actually point
to the fact that the very first shout of the trumpet will be so horrifying that it will deafen the ears.
The answer to the conditional clause that begins with ‫( إذ‬when) is suppressed because it is
obvious from the context, as is explained in verses 30-35 of Sūrah al-Nāzi‘āt. The implication is
that today these people are receiving the warning of the Prophet (sws) with deaf ears but what
will they do when the caller deputed by the Almighty will call from such a nearby place that his
voice will make them deaf.

ٌ ۡ ‫ﺬ‬Œ‫ﻳﻮﻣ‬
ۡ ۡ ‫ﺷﺎن‬ Žً ۡ
ۡ ۡ ‫ﻣﺮي‬ ۡ ۡ kl{ ‫ﻳﻮم‬
ۡ ‫ﻟﻤﺮء‬
16
﴾٣٧. ﴿ ‫{ﻐﻨﻴﻪ‬ ٍ ۡ ‫ﻣﻨﻬﻢ‬ ۡ ‫ﺻﺎﺣﺒﺘﻪ و‬
‫﴾ ﻟ•ﻞ‬٣٦. ﴿ ‫ﺑﻨﻴﻪ‬ ٖ ۡ ‫ﻣﻪ و‬
‫﴾ و‬٣٥ۙ ﴿ ‫ﺑﻴﻪ‬ ۡ ‫ﻣﻦ‬
ٖ ‫﴾ و‬٣٤ۙ ﴿ ‫ﺧﻴﻪ‬ ۡ
ۡ ‫ﻟﻤﺮء‬ ۡ
ۡ kl{ ‫ﻳﻮم‬ۡ
These verses depict the horror of that day. It must be kept in mind that the words: ‫ﻣﻦ‬
ۡ‫ﺻﺎﺣﺒﺘﻪ و ﺑﻨﻴﻪ‬
ٖ ۡ
‫و‬. ‫ﻣﻪ و ﺑﻴﻪ‬ ۡ
ٖ ‫و‬.‫ ﺧﻴﻪ‬do not form an answer to the conditional clause mentioned in the previous
verse. Had they constituted the answer, linguistic principles dictate that its style should have been
different. The answer is suppressed as is explained under the relevant verses of Sūrah al-Nāzi‘āt;
however, these words do subtly indicate the suppressed answer. In other words, today these
people have shut their ears to the warnings sounded to them by the Prophet (sws) and the real
reason for this is that their pride in the strength and authority of their family and tribe has blinded
them; they reckon that no one can displace or destroy them; however, the day heralded by this
deafening roar will be so horrifying that everyone will forget about his surroundings and will only
think of his own self. Neither a brother will hear the imploring of his brother nor a son will care

13. Farāhī, Majmū‘ah tafāsīr, 269-270.

14. As means of sustenance for you and your cattle.
15. So when the deafening blast comes!
16. On that Day, man will flee from his brother, mother, father, his wife and his sons. Every one on the
Day will be concerned with his own self.
 Sūrah ‘Abas (80) 157
for the pleadings of his parents; nor will anyone have the courage to share the hardships faced by
his wife and sons. Everyone will be so concerned about his own self on that day that the thought
of others will not even cross his mind even though that person may be a very close relative of his.
This topic is discussed in Sūrah al-Ma‘ārij in the following words:

ۡ ‫ و‬.‫ﺧﻴﻪ‬
ۡI³‫ﻓﺼﻴﻠﺘﻪ ﻟ‬ ۡ ‫ﺻﺎﺣﺒﺘﻪ و‬
ٖ ۡ ‫ﺬ‬Œ‫ﻳﻮﻣ‬
‫ و‬.‫ﺑﺒﻨﻴﻪ‬ j ۡ ‫ﻣﻦ ﻋﺬ ب‬ ۡ ۡ ۡ‫ﻟﻤﺠﺮم ﻟﻮ‬
ۡ ‫{ﻔﺘﺪي‬ ۡ ۡ ‫ ﻳﻮد‬t ‫وﻧﻬﻢ‬C²‫ﻳﺒ‬
ۡ ۡ .‫ﺣﻤﻴﻤﺎ‬ ٌ ۡ ‫ﻳﺴـﻞ‬
ً ۡ ‫ﺣﻤﻴﻢ‬ Ž ۡ ‫و ﻵﻹ‬
ۡ ۡ ‫ﺟﻤﻴﻌﺎ ´ ﺛﻢ‬
(١٤-١٠ :٧٠) .‫ﻳﻨﺠﻴﻪ‬ ً ۡ ‫ﻵﻹرض‬ ۡ ۡ #g ‫ﻣﻦ‬ ۡ Žۡ
ۡ ‫ و‬.‫ﺗــﻮﻳﻪ‬
On that day, no sincere friend shall inquire after his friend [though] they shall be shown to
one another. The sinner will long to redeem himself from the torment of that Day by offering
his sons, his wife, his brother, his family who used to give him shelter and all the people of
the earth as ransom and then save himself from it. (70:10-14)

The only difference between these two sets of verses is that in the one under discussion the
sequence of relatives mentioned is from distant to near and in this one it is vice versa.

ۡ ۡ ٌ ٌ ٌ ۡ ۡ ٌ
ٌ ۡ ‫﴾ و‬٣٩ۚ ﴿ ‫ة‬Cy‫ﻣﺴﺘﺒ‬ ٌ ۡ ٌۡ
17
﴾٤٢﴿ ‫ة ﻟﻔﺠﺮة‬kl‫ﻚﻫﻢ ﻟﻜ‬Œ‫﴾ ’وﻟ‬٤١. ﴿ ‫ة‬w•‫ﺗﺮﻫﻘﻬﺎ ﻗ‬
ۡ ﴾٤٠ۙ ﴿ ‫ة‬wx‫ﻏ‬ ۡ ‫ﺬ‬Œ‫ﻳﻮﻣ‬
‫ﻋﻠﻴﻬﺎ‬ ٍ ۡ ‫وﺟﻮه‬ ‫﴾ ﺿﺎﺣﻜﺔ‬٣٨ۙ ﴿ ‫ة‬kl‫ﻣﺴ‬ ٍ ۡ ‫وﺟﻮه‬
‫ﺬ‬Œ‫ﻳﻮﻣ‬
Here, at the end, the difference between the believers and disbelievers which will be evident
from their faces is briefly indicated so that from this observable difference one can have an idea
of their inner-selves. This of course will reflect the hopes and grit with which the hearts of the
believers will be replete and also reflect what will be going on in the hearts of the disbelievers.
ٌ ۡ ْ kl‫ ْﺳ‬.
The word ‫ة‬kl‫ﻣﺴ‬ means “shining” and “bright.” This meaning emanates from the idiom ‫ﻟﺼﺒﺢ‬
This word indicates the very first radiance of joy which will appear on the faces of the dwellers of
Paradise.
ٌ
The word ‫ ﺿﺎﺣﻜﺔ‬also denotes joy and happiness.
ٌ ۡ ۡ
The word ‫ة‬Cy‫ ﻣﺴﺘﺒ‬denotes freshness.
ٌ ٌ ۡ ‫ﺬ‬Œ‫ﻳﻮﻣ‬ ٌ ۡ ‫و‬: their faces
ۡ . ‫ة‬wx‫ﻏ‬
The state of the disbelievers is depicted by the words: ‫ة‬w•‫ﺗﺮﻫﻘﻬﺎ ﻗ‬ ‫ﻋﻠﻴﻬﺎ‬ ٍ ۡ ‫وﺟﻮه‬
will be dark and gloomy because they would have lost all hope.
ۡ ۡ ’ at the end actually briefly refer to the charge-sheet of these
The words ‫ة ﻟﻔﺠﺮة‬kl‫ﻚ ﻫﻢ ﻟﻜ‬Œ‫وﻟ‬
criminals: they will reach this state because in the previous world they persisted to show
ingratitude to God and remained arrogant and disobedient to Him.
By the grace of God, the explanation of this sūrah comes to an end. ‫( وﻫﻮ ﻟﻤﻮﻓﻖ ﻟﻠﺼﻮ ب‬only He
guides to what is right).

Rahmānabād,
21st May, 1979 AD
23rd Jumādī al-Thānī, 1399 AH

____________

17. Many a face on that day will be bright, smiling and rejoicing, and many a face on that day will be
gloomy and dark. These very disbelievers, these insolent.