surah (80) abasa (aya 1 to 42)

Sura (80) ABASA (He Frowned) Aya 1 to 42 verses in 1 Section

Revealed in Makka

 

SECTION 1

The Great Announcement

The Great Announcement of the Day of Decision and the scene of it.

عَبَسَ وَتَوَلَّىٰ {80:1}

[Q80:1] 'Abasa wa tawallaaa. 
[Q80:1] (The Prophet (pbuh & hp)) frowned and turned away,

One day when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was in conversation with some of his companions, a blind man, Abdullab ibn Ummi Maktum, who was also poor, came to meet him and learn the Qur’an.

»    The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) received him with kindness and asked him to sit beside him.

»    The Quraysh leaders did not like the interruption, particularly the respect and honour given to him by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

**One of the companions frowned and turned his back on him, which displeased ALLAH (SWT), AND THIS SURAH WAS REVEALED.

SOME COMMENTATORS say that the pronoun "he" in abasa refers to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who disliked the interruption at a time when he was engrossed in earnest discourse with some of the pagan Quraysh leaders.

µ  As has been mentioned in the commentary of many verses, particularly Baqarah 2:78; Mumin 23:55; Fat-h 48:2 and Muhammad 47:15 to 19, a large number of Muslim scholars try to find out imaginary weaknesses in the character of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) so as to minimize the actual shortcomings, deviation and waywardness found in the companions whom they present as heroes of Islam.

µ  It is a preconceived plan to bring the infallible status of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to the ordinary level of temporal rulers, which has been fully exposed in the commentary of above noted verses.

FOR THE PERFECTION BESTOWED ON THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) REFER TO THE COMMENTARY OF AHZAB 33:21 and QALAM 68:4.

v  It is the doubtless fact of history that it was not the sword of the Muslims that spread Islam BUT THE SUBLIME ETHICS OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad). It is opposed to the announcement of the sublime morals and the ethics of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) by ALLAH (SWT) Himself – see verse 68:4, “Verily thou (O’ Our Apostle Muhammad!) is on sublime morals or ethics.”

v  How could such a defect in the morals be accepted WHEN ALLAH (SWT) HIMSELF COMMENDS MANKIND TO FOLLOW THE EXAMPLE OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) IN THE ETHICS see verse 33:21, “Verily ye (Muhammad) have in the Apostle an excellent exemplar who hopes in ALLAH (SWT), and the Hereafter and Remembers ALLAH (SWT) much.”

THE CONDUCT REFERRED TO HERE IS THAT THE COMPANION ENACTED OUT OF HIS TRIBAL PRIDE AND PERSONAL POSITION AS A WEALTHY ONE.

The commentators who have depended on the sources, other than the Ahlul Bayt, say that the nominative pronoun in verse 1, the subjective pronoun in verse 2, and the pronouns in verses 3, 6, 7 and 8 refer to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

Ì  IT IS A DELIBERATE ATTEMPT TO BELIE THE INFALLIBILITY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).

ACCORDING TO THE AHLUL BAYT:

1.        All the pronouns refer to a companion who was present there and frowned in anger as soon as Abdullah ibn Ummi Maktum sat beside the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). IF, AS SAID BY SUCH COMMENTATORS, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was deeply and earnestly engrossed in explaining the right path to pagan leaders whose conversion he had long cherished and did not pay attention to a man who had already embraced Islam, then this act should not have been censured by ALLAH (SWT).

2.        The question in verse 3 clearly indicates that the doubt "whether Abdullah would grow in knowledge if the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) talked to him" could only creep into the mind of a person whose faith was not fully strengthened. It could never come to the mind of a messenger of ALLAH (SWT) who had been sent to preach the religion of ALLAH (SWT) to one and all, irrespective of the listener's worldly position.

3.        Verse 4 asserts that it is more likely that a poor man on account of his will to learn may grow in his spiritual development more than a wealthy leader who was proud of his possessions,

4.        Referred to in verse 5, and it was he who frowned in anger (in verse 1). The wealthy companion who looked down upon Abdullah is commanded to let the poor companion be attended to because the message of ALLAH (SWT) is accepted by the poor and lowly at once, and the mighty ones of the earth only come in when the weak and the simple people become an irresistible force.

5.        Even if a poor man does not grow in knowledge there is no blame on anyone. Attention should be paid to those who come to learn with a sincere longing for knowledge. The wealthy companion, in spite of receiving guidance from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), was unmindful of the preferences of ALLAH (SWT).

THE QUR’AN HAS BEEN REVEALED TO GUIDE THE WHOLE MANKIND FROM WHICH NO ONE IS TO BE EXCLUDED, RICH OR POOR, GREAT OR LOWLY, LEARNED OR IGNORANT. THOSE WHO SHOW SINCERE EARNESTNESS MUST BE GIVEN PREFERENCE.

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(80:1) He frowned and turned away

أَنْ جَاءَهُ الْأَعْمَىٰ {80:2}

[Q80:2] An jaaa-ahul ‘a-maa 
[Q80:2] Because there came to him the blind man (i.e. 'Abdullah bin Umm-Maktum, who came to the Prophet (pbuh & hp) while he was preaching to one or some of the Quraish chiefs).

The blind man is the reference to Abdullah ibn Ummi Maktum.

NOTE the address is to the second person i.e., to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), BUT it is meant for the companions.

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(80:2) that the blind man came to him. *1

*1 The style of this first sentence is elegant and subtle. Although in the following sentences the Holy Prophet (upon whom be peace) has been directly addressed, which by itself shows that the act of frowning and turning aside had issued forth from him, the discourse has been opened in a manner AS THOUGH IT WAS NOT HE BUT SOME ONE ELSE WHO HAD SO ACTED. By this style the Holy Prophet (upon whom be peace), by a subtle method, has been made to realize that it was an act unseemly for him. Had somebody familiar with his high morals witnessed it, he would have thought that it was not he but some other person who had behaved in that manner.

The blind man referred to here implies, as we have explained in the Introduction, the well-known Companion, Hadrat Ibn Umm Maktum. **Hafiz Ibn 'Abdul Barr in Al-Isti'ab and Hafiz Ibn Hajar in AI-Isbah have stated that he was a first cousin of the Holy Prophet's wife, Hadrat Khadijah. His mother, Umm Maktum, and Hadrat Khadijah's father, Khuwailid, were sister and brother to each other. After one knows his relationship with the Holy Prophet, there remains no room for the doubt that he had turned away from him regarding him as a poor man having a low station in life, and attended to the high-placed people, for he was the Holy Prophet's brother-in-law and a man of noble birth.

The reason why the Holy Prophet had shown disregard for him is indicated by the word a ma (blind man), which Allah Himself has used as the cause of the Holy Prophet's inattention. THAT IS, the Holy Prophet thought that even if a single man from among the people whom he was trying to bring to the right path, listened to him and was rightly guided, be could become a powerful means of strengthening Islam. On the contrary, Ibn Umm Maktum was a blind man, who could not prove to be so useful for Islam because of his disability as could one of the Quraish elders on becoming a Muslim. Therefore, he should not interrupt the conversation at that time; whatever he wanted to ask or learn, he could ask or learn at some later time. 

وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ {80:3}

[Q80:3] Wa maa yudreeka la'allahu yaz zakkaaa 
[Q80:3] But what could tell you that per chance he might become pure (from sins)?

The questioning in this verse clearly indicates that the doubt about Abdullah being benefited by the talk with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) or not, could have been in the mind of one who had not yet embraced the faith, AND WHICH COULD NEVER HAVE OCCURRED TO AN APOSTLE OF ALLAH (SWT) WHO HAS BEEN SENT TO PREACH THE FAITH TO ONE AND ALL, irrespective of any wordly position of the people.

n  The questioning clearly indicate that the addressee was someone other than the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

THE FACTOR WHICH WHICH THIS VERSE WANTS TO PREACH, i.e., no spiritual value should be assigned to material wealth and the prospects of guidance being effective or not, should not be measured by anyone’s economic position in life or his influence in the society.

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(80:3) How could you know? Perhaps he would cleanse himself,

أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَىٰ {80:4}

[Q80:4] Au yaz zak karu fatanfa 'ahuz Zikraa 
[Q80:4] Or that he might receive admonition, and that the admonition might profit him?

What is wanted to acquire knowledge is the will to learn. This essential urge in any poor man, may help him to grow more in spiritual excellence THAN THE arrogant self-exaltant wealthy one puffed up of his riches and position.

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(80:4) or he might be mindful and good counsel might avail him.

أَمَّا مَنِ اسْتَغْنَىٰ {80:5}

[Q80:5] Amma manis taghnaa 
[Q80:5] As for him who thinks himself self-sufficient,

It is the poor who by nature or necessity, turn to ALLAH (SWT) and become godly to earn His grace and mercy which they need very badly. The arrogant wealthy ones in their self-sufficiency always rebel against the laws of ALLAH (SWT) and transgress the prescribed limits AND IF they ever join the ranks of faithful, it would be only when it profits them and gives them an advantageous position in their life and society or for the promotion of their worldly interest.

ì  FAITH NEEDS HUMILITY AND NATURALLY GOES WITH MEEKNESS AND THE HUMBLE.

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(80:5) Now he who waxes indifferent,

فَأَنْتَ لَهُ تَصَدَّىٰ {80:6}

[Q80:6] Fa-anta lahu tasaddaa 
[Q80:6] To him you attend;

The divine will is opposed to any attention paid to such arrogant one who looked down at Abdullah for his poverty and being blind and helpless.

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(80:6) you attend to him,

وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ {80:7}

[Q80:7] Wa ma 'alaika allaa yaz zakkaa 
[Q80:7] What does it matter to you if he will not become pure (from disbelief, you are only a Messenger, your duty is to convey the Message of Allah).

It was not the concern of anyone if the poor man did not benefit himself by the preachings of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

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(80:7) though you are not to blame if he would not cleanse himself.

وَأَمَّا مَنْ جَاءَكَ يَسْعَىٰ {80:8}

[Q80:8] Wa amma man jaa-aka yas’a 
[Q80:8] But as to him who came to you running.

The reference is to Abdullah ibn Ummi Maktum.

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(80:8) But he who comes to you running,

وَهُوَ يَخْشَىٰ {80:9}

[Q80:9] Wahuwa yakhshaa 
[Q80:9] And is afraid (of Allah and His Punishment),

REFERENCE FOR VERSES 9 and 10.

ATTENTION SHOULD BE PAID FIRST TO THE ONE WHO COMES STRIVING WITH EARNESTNESS, be he poor and lowly in his position, it is nothing to do with his receiving the knowledge, he comes for.

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(80:9) and fears (Allah),

فَأَنْتَ عَنْهُ تَلَهَّىٰ {80:10}

[Q80:10] Fa-anta 'anhu talah haa. 
[Q80:10] Of him you are neglectful and divert your attention to another,

 (see commentary for verse 1 & 9)

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(80:10) you pay no heed to him. *2

*2 This is the real point which the Holy Prophet (upon whom be peace) had overlooked in the preaching of Islam on that occasion, and for teaching him the same ****Allah first reproved him on his treatment of Ibn Umm Maktum, and then ' told him what really deserved to occupy his attention as preacher of the Truth and what did not. There is a man whose apparent state clearly shows that he is a seeker after truth: he fears lest he should follow falsehood and invite Allah's wrath; therefore, he comes all the way in search of the knowledge of the true faith. There is another man, whose attitude clearly reflects that he has no desire for the truth; rather on the contrary, he regards himself as self-sufficient, having no desire to be guided to the right way. Between these two kinds of men one should not see whose becoming a Muslim would be of greater use for Islam and whose becoming a believer could not be of any use in its propagation. But one should see as to who was inclined to accept the guidance and reform himself, and who was least interested in this precious bargain. The first kind of man, whether he is blind, lame, crippled or an indigent mendicant, who might apparently seem incapable of rendering any useful service in the propagation of Islam, is in any case a .valuable man for the preacher to the Truth. To him therefore he should attend, for the real object of this invitation is to reform the people, and the apparent state of the person shows that if he was instructed he would accept guidance. As for the other kind of man, the preacher has no need to pursue him, no matter how influential he is in society. For his attitude and conduct openly proclaim that he has no desire for reform; therefore, any effort made to reform him would be mere waste of time. If he has no desire to reform himself, he may nor the loss would be his, the preacher would not at all be accountable for it. 

كَلَّا إِنَّهَا تَذْكِرَةٌ {80:11}

[Q80:11] Kalla innahaa tazkirah 
[Q80:11] Nay, (do not do like this), indeed it (these Verses of this Qur'an) are an admonition,

THE REMINDER (THE HOLY QUR’AN) FROM ALLAH (SWT) OR THE FAITH IT PREACHES, IS UNIVERSAL IN ITS APPLICATION---none should be excluded on the merit of any worldly calculation of wealth or proverty, the individual being high or low.

Ë  The craving for spiritual growth, if with the necessary earnestness, must be given preference if it be needed.

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(80:11) No indeed; *3 this is only a Reminder. *4

*3 That is, "YOU SHOULD NEVER DO SO: DO NOT GIVE UNDUE IMPORTANCE TO THOSE WHO HAVE FORGOTTEN GOD AND BECOME PROUD OF THEIR HIGH WORLDLY POSITION. The teaching of Islam is not such that it should be presented solicitously before him who spurns it, nor should a man like you try to invite these arrogant people to Islam in a way as may cause them the misunderstanding that you have a selfish motive connected with them, and that your mission would succeed only if they believed, otherwise not, whereas the fact is that the Truth is as self-sufficient of them as they are of the Truth."
*4 The allusion is to the Qur'an. 

فَمَنْ شَاءَ ذَكَرَهُ {80:12}

[Q80:12] Faman shaa a zakarah. 
[Q80:12] So whoever wills, let him pay attention to it.

The choice to accept the Holy Qur’an as the Word of ALLAH (SWT) AND to abide by it, is left to every individual man and woman.

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(80:12) So whoso wills may give heed to it.

فِي صُحُفٍ مُكَرَّمَةٍ {80:13}

[Q80:13] Fi suhufim mukar ramah 
[Q80:13] (It is) in Records held (greatly) in honour (Al-Lauh Al-Mahfuz).

In the original texts of all the revealed scriptures the unity (tawhid) of ALLAH (SWT) has been clearly proclaimed.

ä  THESE HOLY BOOKS WERE IN THE HAND OF THE ANGELS, THE PROPHETS AND THE IMAMS WHO HAVE BEEN THOROUGHLY PURIFIED BY ALLAH (SWT) (AHZAB 33:33).

THE SCRIBES HAVE TO BE PIOUS AND JUST. The representatives of ALLAH (SWT) are either the angels, or the prophets or the Imams of the Ahlul Bayt.

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(80:13) It is contained in scrolls highly honoured,

مَرْفُوعَةٍ مُطَهَّرَةٍ {80:14}

[Q80:14] Marfoo‘atim mutah harah 
[Q80:14] Exalted (in dignity), purified,

 (see commentary for verse 13)

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(80:14) most exalted and purified, *5

*5 "Purified": free from all kinds of mixtures of false ideas and thoughts, and presenting nothing but the pure Truth. There is no tinge whatever in these scrolls of the impurities with which the other religious books have been polluted. They have been kept pure and secure from all kinds of human speculation and evil suggestions.

بِأَيْدِي سَفَرَةٍ {80:15}

[Q80:15] Bi‘aidee safarah 
[Q80:15] In the hands of scribes (angels).

The Holy Books have been either in the hands of **the angels who conveyed them to the apostles of ALLAH (SWT) OR in the hands of **those who have been purified by ALLAH (SWT) Himself.

±  See 33:33. i.e., the purified ones are only the Holy Ahlul Bayt, i.e., the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), his ALLAH godly daughter Lady Fatema and the Twelve Holy Imams viz., Ali, his two sons, Hasan and Husain, and nine Holy Imams in the seed of Husain.

The angels or those pious ones who preserved the Word of ALLAH (SWT) in its original purity, recorded in writing.

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(80:15) borne by the hands of scribes,

كِرَامٍ بَرَرَةٍ {80:16}

[Q80:16] Kiraamin-bararah 
[Q80:16] Honourable and obedient.

THE QUALITY OF THE SCRIBES. There can never be any other than those whom ALLAH (SWT) Himself purified see verse 33:33, i.e., the Holy Ahlul-Bayt.

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(80:16) noble *6 and purified. *7

*6 This refers to the angels who were writing the scrolls of the Qur'an under the direct guidance of Allah, were guarding them and conveying them intact to the Holy Prophet (upon whom be peace). Two words have been used to qualify them: karim, i.e. noble, and barr, i.e. virtuous. The first word is meant to say that they are so honoured and noble that it is not possible that such exalted beings would commit even the slightest dishonesty in the trust reposed in them. The second word has been used to tell that they carry out the responsibility entrusted to them of writing down the scrolls, guarding them and conveying them to the Messenger with perfect honesty and integrity. 
*7 If the context in which these verses occur, is considered deeply, it becomes obvious that here the. Qur'an has not been praised for the sake of its greatness and glory but to tell the arrogant people, who were repudiating its message with contempt, plainly: "The glorious Qur'an is too holy and exalted a Book to be presented before you humbly with the request that you may kindly accept it if you so please. For it dces not stand in need of you as you stand in need of it. If you really seek your well-being, you should clear your head of the evil thoughts and submit to its message humbly; otherwise you are not self-sufficient of this Book as this Book is self-sufficient of you. Your treating it with scorn and contempt will not affect its glory and greatness at all, rather your own pride and arrogance will be ruined on account of it. 

قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ {80:17}

[Q80:17] Qutilal-insaanu maaa akfarah 
[Q80:17] Be cursed (the disbelieving) man! How ungrateful he is!

THE ORIGIN OF MAN AS AN ANIMAL IS LOWLY. Refer to the commentary of Anam 6:2; Araf 7:12; Kahf 18:37; Hajj 22:5; Rum 30:20; Muminun 23:12 to 16 and Fatir 35:11.

TO PROVIDE HIM SUSTENANCE ALL THE FORCES IN NATURE HAVE BEEN MADE SUBSERVIENT TO HIM. EVERYTHING IN NATURE IF  PROPERLY USED SERVES HIS LIFE ON THE EARTH.

µ  THEN ALLAH (SWT) GRANTED him [1] intellect, [2] perception and [3]    , AND MADE available guidance through [a] His books and [b] His representatives, SO THAT by using his power of judgment he can avoid evil and follow the right path.

µ  Though all these blessings and bounties have been provided by ALLAH (SWT)'s beneficence for the good of man, YET he goes astray from the right path and rejects ALLAH (SWT) and His guidance.

The tone of these verses indicate that this Sura is an admonition to those who became Muslims WITHOUT THE PROPER UNDERSTANDING OF THE RELIGION OF ALLAH (SWT) AND ITS PURPOSE.

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(80:17) Accursed *8 be man! *9 *10 How stubbornly he denies the Truth.

*8 From here the rebuke turns directly against the disbelievers, who were treating the message of the Truth with scant attention. Before this, from the beginning of the Surah to verse 16, the address though apparently directed to the Holy Prophet (upon whom be peace), was actually meant to reprimand the disbelievers, as if to say: "O Prophet, why are you ignoring a seeker after truth and paying all your attention to those who are worthless from your mission's point of view? They do not deserve that a great Prophet like you should present a sublime thing like the Qur'an before them."
*9 At all such places in the Qur'an, "man" does not imply every individual of the human race BUT THE PEOPLE WHOSE EVIL TRAITS OF CHARACTER ARE INTENDED TO BE CENSURED. At some places the word "man" is used because the evil traits are found in most of human beings, and at others for the reason that if the particular people are pin-pointed for censure, it engenders stubbornness. Therefore, admonition is given in general terms so as to be more effective. (For further explanation, see E.N. 65 of Ha Mim As-Sajdah, E.N. 75 of Ash-Shura).
*10 Another meaning also can be: "What caused him to be inclined to kufr?" Or, in other words:  "On what strength does he commit kufr?' Kufr?" then means denial of the Truth as well as ingratitude for the favours of one's benefactor and also rebellious attitude against one's Creator, Providence and Master. 

مِنْ أَيِّ شَيْءٍ خَلَقَهُ {80:18}

[Q80:18] Min aiyyi shai-in Khalaq. 
[Q80:18] From what thing did He create him?

REFERENCE FOR VERSES 18 to 22.

MAN IS REMINDED OF HIS HUMBLEST ORIGIN as a life-germ and the ultimate end as a dust, to be raised again at the will of the Lord.

Ø  About the origin of man---See verse 76:2

Ø  About man’s rising again---See verse 20:55.

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(80:18) Out of what did Allah create him?

مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ {80:19}

[Q80:19] Min nutfah; khalaqahu faqad-darah 
[Q80:19] From Nutfah (male and female semen drops) He created him, and then set him in due proportion;

 (see commentary for verse 17)

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(80:19) Out of a sperm-drop *11 did He create him and then determined a measure for him, *12

*11 That is, let him first consider out of what he was created, where he was nourished and developed, by what way he came into the world, and from what helpless state he began his life in the world. Why dces he forget his such beginning and becomes involved in conceit and haughtiness and why does he feel so puffed up as to resist his Creator and stand before Him as an adversary? (The same theme has been expressed in Ya Sin 77-78 above). 
*12 That is, he was yet developing and taking shape in his mother's womb when his destiny was set for him. It was determined what would be his sex, his colour, his size; the extent and volume of his body, the extent to which his limbs would be sound or unsound, his appearance and voice, the degree of Physical strength and mental endowments, what would be the land, the family, the conditions and environments in which he would take birth, develop and be moulded into a specific person, what would be the hereditary influences and effects of the surroundings and the role and impact of his own self in the make-up of his personality, the part he would play in his life of the world, and how long he would be allowed to function on the earth. He cannot swerve even a hair-breadth from his destiny, nor can effect the slightest alteration in it. Then, how strange is his daring and stubbornness! He commits disbelief of the Creator before Whose destiny he is so helpless and powerless! 

ثُمَّ السَّبِيلَ يَسَّرَهُ {80:20}

[Q80:20] Thummas sabeela yas-sarah 
[Q80:20] Then He makes the Path easy for him;

 (see commentary for verse 17)

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(80:20) and then made the course of life easy for him, *13

*13 That is, He created all those means and provisions in the world, which he could utilize, otherwise all the capabilities of his body and mind would have remained useless, had not the Creator provided the means and created the possibilities on the earth to employ them. Furthermore, the Creator also gave him the opportunity to choose and adopt for himself whichever of the ways, good or evil, of gratitude or ingratitude, of obedience or disobedience that he pleased. He opened up both the ways before him and made each way smooth and easy so that he could follow any way that he liked. 

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ {80:21}

[Q80:21] Thumma amatahu fa-aqbarah 
[Q80:21] Then He causes him to die, and puts him in his grave;

 (see commentary for verse 17)

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(80:21) then He caused him to die and brought him to the grave, *14

*14 That is, not only in the matter of birth and destiny but in the matter of death also he is absolutely helpless before his Creator. Neither he can take birth by his choice nor die by his choice, nor can defer his death even by a moment. He dies precisely at the appointed time, in the appointed place, under the appointed circumstances that have been decreed for his death, and he is deposited in the type of grave destined for him whether it is the belly of the earth, the depths of the sea, a bonfire or the stomach of a beast. Nothing to say of the man, even the whole world together cannot change the Creator's decree in respect of any person. 

ثُمَّ إِذَا شَاءَ أَنْشَرَهُ {80:22}

[Q80:22] Thumma iza shaa-a ansharah 
[Q80:22] Then, when it is His Will, He will resurrect him (again).

 (see commentary for verse 17)

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(80:22) and then, whenever He wishes, He will raise him back to life. *15

*15 That is, he does not either have the power to refuse to rise up when the Creator may will to resurrect him after death. When he was first created, he was not consulted: he was not asked whether he wanted to be created or not. Even if he had refused, he would have been created. Likewise, his resurrection also is not dependent upon his will and assent that he may rise from death if he so likes, or refuse to rise if he does not like. In this matter also he is absolutely helpless before the Creator's will. Whenever He wills He will resurrect him, and he will have to rise whether he likes it or not. 

كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ {80:23}

[Q80:23] Kalla lammaa yaqdi maa amarah. 
[Q80:23] Nay, but (man) has not done what He commanded him.

Refers to man’s deviating from the right path of the faith AND the prescribed conduct of life.

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(80:23) Nay, but man did not fulfil what Allah had enjoined upon him. *16

*16 "Duty" implies the duty that Allah has enjoined on every man in the form of natural guidance as well as the duty to which man's own existence and every particle of the universe, from the earth to the heavens, and every manifestation of Divine power are pointing, and that duty also which Allah has conveyed in every age through His Prophets and Books and disseminated through the righteous people of every period. (For explanation, see E.N. 5 of Surah Ad- Dahr). In the present context the object is to express the meaning that on the basis of the truths stated in the above verses, it was man's duty to have obeyed his Creator, but, contrary to this, he adopted the way of disobedience and did not fulfil the demand of his being His creature. 

فَلْيَنْظُرِ الْإِنْسَانُ إِلَىٰ طَعَامِهِ {80:24}

[Q80:24] Falyanzuril insanu ilaa ta-amih. 
[Q80:24] Then let man look at his food,

REFERENCE FOR VERSES 24 to 32.

MAN IS REMINDED OF THE BOUNTIES OF ALLAH (SWT), SHOWERED ON HIM, upon which rests his life and the life of all the creatures serving Him. **About the provision made for man, of the cattle –verse 79:33.

§  The Sixth Holy Imam Jafar ibne Muhammad as-Sadiq says concerning verse 24:

“Man should also look at the knowledge which he obtains and not to see from what source he gets it.”

THE CREATOR WHO WAS SO CAREFUL ABOUT PROVIDING MAN WITH PHYSICAL SUSTENANCE UNDOUBTEDLY WILL BE MUCH CAREFUL ABOUT PROVIDING PROPER NOURISHMENT FOR HIS MENTAL AND SPIRITUAL DEVELOPMENT.

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(80:24) So let man just consider his food: *17

*17 That is, let him consider the food, which he regards as an ordinary thing, how it is created. Had God not provided the means for it, it was not in the power of man himself to have created the food on the earth in any way. 

أَنَّا صَبَبْنَا الْمَاءَ صَبًّا {80:25}

[Q80:25] Anna sabab nalmaa-a sabba. 
[Q80:25] That We pour forth water in abundance,

 (see commentary for verse 17)

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(80:25) We poured water, pouring it in great abundance, *18

*18 This refers to rainwater: water vapours are raised in vast quantities from the oceans by the heat of the sun: then they are turned into thick clouds; then the winds blow and spread them over different parts of the earth; then because of the coolness in the upper atmosphere the vapours turn back to water and fall as rain in every area in a particular measure. The water not only falls as rain directly on the earth but also collects underground in the shape of wells and fountains, flows in the form of rivers and streams, freezes on the mountains as snow and melts and flows into rivers in other seasons as well than the rainy season. Has man himself made all these arrangements? Had his Creator not arranged this for his sustenance, could man survive on the earth? 

ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا {80:26}

[Q80:26] Thumma sha qaqnal-arda shaqqa 
[Q80:26] And We split the earth in clefts,

 (see commentary for verse 17)

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(80:26) and cleaved the earth, cleaving it asunder; *19

*19 "Cleaving the earth asunder" implies cleaving it in a way that the seeds, or seed-stones, or vegetable seedlings that man sows or plants in it, or which are deposited in it by winds or birds, or by some other means, should sprout up. Man can do nothing more than to dig the soil, or plough it, and bury in it the seeds that God has already created. Beyond this everything is done by God. It is He Who has created the seeds of countless species of vegetable; it is He Who has endowed these seeds with the quality that when they are sown in the soil, they should sprout up and from every seed vegetable of its own particular species should grow. Again it is He Who has created in the earth the capability that in combination with water it should break open the seeds and develop and nourish every species of vegetable with the kind of food suitable for it. Had God not created the seeds with these qualities and the upper layers of the earth with these capabilities, man could not by himself have arranged any kind of food on the earth. 

فَأَنْبَتْنَا فِيهَا حَبًّا {80:27}

[Q80:27] Fa ambatna feeha habba 
[Q80:27] And We cause therein the grain to grow,

 (see commentary for verse 17)

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(80:27) then caused the grain to grow out of it,

وَعِنَبًا وَقَضْبًا {80:28}

[Q80:28] Wa 'inabaw-wa qadba 
[Q80:28] And grapes and clover plants (i.e. green fodder for the cattle),

 (see commentary for verse 17)

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(80:28) together with grapes and vegetables,

وَزَيْتُونًا وَنَخْلًا {80:29}

[Q80:29] Wa zaitoonaw wanakh la’ 
[Q80:29] And olives and date-palms,

 (see commentary for verse 17)

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(80:29) and olives and palms,

وَحَدَائِقَ غُلْبًا {80:30}

[Q80:30] Wa hadaa-iqa ghulbaa 
[Q80:30] And gardens, dense with many trees,

 (see commentary for verse 17)

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(80:30) and dense orchards,

وَفَاكِهَةً وَأَبًّا {80:31}

[Q80:31] Wa faki hataw-wa abba 
[Q80:31] And fruits and Abba (herbage, etc.),

 (see commentary for verse 17)

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(80:31) and fruits and pastures –

مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ {80:32}

[Q80:32] Mata'al-lakum wa li-an'amikum 
[Q80:32] (To be) a provision and benefit for you and your cattle.

 (see commentary for verse 17)

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(80:32) all this as a provision for you and your cattle. *20

*20 That is, "A means of sustenance not only for you but also for those animals from which you obtain items of food like meat, fat, milk, butter, etc. and which perform countless other services also for your living. You benefit by all this and yet you disbelieve in God Whose provisions sustain you." 

فَإِذَا جَاءَتِ الصَّاخَّةُ {80:33}

[Q80:33] Faiza jaaa-atis-Saakhah 
[Q80:33] Then, when there comes As-Sakhkhah (the Day of Resurrection's second blowing of Trumpet),

REFERENCE FOR VERSES 33 to 37.

THESE VERSES WARN MAN NOT TO FORGET THE DAY OF JUDGEMENT WHICH IS CERTAIN. Refer to the commentary of Ma-arij 70:10; Tur 52:21. On the Day of Judgement in contrast to the depression, gloom and helplessness in the camp of the condemned sinners, there will be rejoicing and thanks-giving in the camp of the believers.

µ  That everyone will be for himself forgetting the closest ties of even the nearest relations, his own parents, spouses and issues.

µ  No friend will ever enquire about a friend—See verses 70:10 to 14.

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(80:33) But when the deafening cry shall be sounded *21

*21 The final terrible sounding of the Trumpet at which all dead men shall be ressurected to life. 

يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ {80:34}

[Q80:34] Yauma yafir-rul mar-u min akheeh,
[Q80:34] That Day shall a man flee from his brother,

 (see commentary for verse 33)

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(80:34) on the Day when each man shall flee from his brother,

وَأُمِّهِ وَأَبِيهِ {80:35}

[Q80:35] Wa ummihee wa abeeh 
[Q80:35] And from his mother and his father,

 (see commentary for verse 33)

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(80:35) and his mother and his father;

وَصَاحِبَتِهِ وَبَنِيهِ {80:36}

[Q80:36] Wa sahi batihee wa baneeh 
[Q80:36] And from his wife and his children.

 (see commentary for verse 33)

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(80:36) and his consort and his children; *22

*22 A theme closeay resembling this has already occurred in AI-Ma'arij: 10-14 above. "Fleeing" may also mean that when he sees those nearest and dearest to him in the .world, involved in distress, instead of rushing forth to help them, he will run away from them lest they should call out to him for help; and it may also mean that when they see the evil consequences of committing sin for the sake of one another and misleading one another, fearless of God and heedless of the Hereafter, in the world, each one would flee from the other lest the other should hold him responsible for his deviation and sin. Brother will fear brother, children their parents, husband his wife, and parents their children lest they should become witnesses in the case against them. 

لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ {80:37}

[Q80:37] Likul limri-im-minuhm yaumaa-izin shaa nuy-yughneeh.
[Q80:37] Everyman, that Day, will have enough to make him careless of others.

 (see commentary for verse 33)

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(80:37) on that Day each will be occupied with his own business, making him oblivious of all save himself. *23

*23 A tradition has been reported in the Hadith by different methods and through different channels, saying that the Holy Prophet (upon whom be peace) said: "On the Day of Resurrection all men will rise up naked." One of his wives (according to some reporters, Hadrat `A'ishah, according to others, Hadrat Saudah, or a woman) asked in bewilderment: "O Messenger of Allah, shall we (women) appear naked on that Day before the people?” The Holy prophet recited this very verse and explained that on that Day each one will have enough of his own troubles to occupy him, and will be wholly unmindful of others. (Nasa'i, Tirmidhi, Ibn Abi Hatim, Ibn Jarir, Tabarani Ibn Marduyah, Baihaqi, Hakim). 

وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ {80:38}

[Q80:38] Wujoo huny-yauma-izim-musfirah. 
[Q80:38] Some faces that Day, will be bright (true believers of Islamic Monotheism).

REFERENCES FOR VERSES 38 and 39.

This will be the state of the happiness and joy of the faithful and the righteous ones.

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(80:38) Some faces on that Day shall be beaming with happiness,

ضَاحِكَةٌ مُسْتَبْشِرَةٌ {80:39}

[Q80:39] Dahi katum mustab shirah 
[Q80:39] Laughing, rejoicing at good news (of Paradise).

 (see commentary for verse 38)

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(80:39) and be cheerful and joyous.

وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ {80:40}

[Q80:40] Wa wujoohuy yauma-izin 'alaiha ghabar a, 
[Q80:40] And other faces, that Day, will be dust-stained;

REFERENCES FOR VERSES 40 to 42.

This refers to the fate of the disbelievers and the wicked ones.

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(80:40) Some faces on that Day shall be dust-ridden,

تَرْهَقُهَا قَتَرَةٌ {80:41}

[Q80:41] Tarhaquha qatarah. 
[Q80:41] Darkness will cover them,

 (see commentary for verse 40)

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(80:41) enveloped by darkness.

أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ {80:42}

[Q80:42] Ulaa-ika humul-kafa ratul-fajarah.
[Q80:42] Such will be the Kafarah (disbelievers in Allah, in His Oneness, and in His Messenger Muhammad (pbuh & hp), etc.), the Fajarah (wicked evil doers).

 (see commentary for verse 40)

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(80:42) These will be the unbelievers, the wicked.

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