Sūrat ʿAbasa
سورۃ عبس
Sūrat ʿAbasa was revealed in Mecca; it has forty-two (42) āyāt and one (1) rukūʿ.
A Companion of the Prophet ﷺ, Ḥaḍrat ʿAbdullāh ibn Umm Maktūm (may Allah be pleased with him), would always offer the call to prayer in the morning. He was a chieftain of Quraysh — and a devotee of the faith and of the Prophet of Allah ﷺ and in the service of his mission — it was not known to him that the chiefs of Quraysh were there at that time and this Companion was coming to see the Prophet ﷺ frequently to learn from the Prophet ﷺ — but he could not see the blessed face because he was blind. The worldly habit is that a rich man sees himself as a possessor of power — sensible men do not consider themselves powerful. Al-asāmu ʿalamī dīnu mulūkihim — a chief: if a good chief comes along then the followers become very correct — and we should be speaking to him, but he was blind, and not seeing he was coming to learn — he was sincerely devoted. And the chiefs of Quraysh — if they became correct all the people also become correct. But he was not inclined to their sincerity and it was all for Allah and the Prophet ﷺ was concerned only with their sincerity towards Allah.
عَبَسَ وَتَوَلَّىٰ
ʿabasa wa-tawallā.
"He frowned and turned away." (ʿAbasa 80:1)
ʿAbasa — he frowned. Wa-tawallā — and turned away — and turned his back.
Translation: "(Namely, the Prophet ﷺ) showed a frown and turned his back (turned away)."
أَن جَاءَهُ الْأَعْمَىٰ
an jāʾahu l-aʿmā.
"Because there came to him the blind man." (ʿAbasa 80:2)
An jāʾahu — because a man came to him. Al-aʿmā — the blind person — namely, Ḥaḍrat ʿAbdullāh ibn Umm Maktūm (may Allah be pleased with him).
Translation: "(For the reason) that a blind man (ʿAbdullāh ibn Umm Maktūm) came to him."
وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ
wa-mā yudrīka laʿallahu yazzakkā.
"And what has informed you? Perhaps he might purify himself." (ʿAbasa 80:3)
Wa-mā yudrīk — and what has informed you? Something you were made aware of — laʿallah — perhaps he. Yazzakkā — he shall become purified; yatazakkā — from the verb tafaʿʿul pattern — to become pure.
Translation: "And what informs you! Perhaps that blind person (by receiving your teaching and guidance) might become pure."
أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ
aw yadhdhakkaru fa-tanfaʿahu l-dhikrā.
"Or he might be reminded and the reminder might benefit him." (ʿAbasa 80:4)
Aw yadhdhakkur — or he accepts the counsel. Fa-tanfaʿahu l-dhikrā — then the counsel will benefit him — as if Allah Most High is saying: these chiefs of the wealthy men are those whose accepting (the faith) is less certain. And (those like) the poor blind man — they are being made ready for it and are being prepared to accept — there is more hope that the poor accept than the wealthy.
Translation: "Or he accepts the counsel — and then this counsel (admonition) shall benefit him."
أَمَّا مَنِ اسْتَغْنَىٰ
ammā mani staghna.
"But as for the one who considers himself self-sufficient." (ʿAbasa 80:5)
Ammā — but; O Prophet! Man istaghna — the one who considers himself independent and self-sufficient — the chiefs of Quraysh are meant here.
Translation: "But those who consider themselves self-sufficient."
فَأَنتَ لَهُ تَصَدَّىٰ
fa-anta lahu taṣaddā.
"Then you give your attention to him." (ʿAbasa 80:6)
Fa-ant — then you. Lahu — to him. Taṣaddā — you give yourself over; you give him your attention. Al-Companion ﷺ had the thought that these chiefs of Quraysh are the ones — if they become right then other people will also become correct.
Translation: "Then you remain occupied with his concern."
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
wa-mā ʿalayka allā yazzakkā.
"But there is no blame upon you if he does not purify himself." (ʿAbasa 80:7)
Wa-mā ʿalayk — and there is nothing upon you; no obligation upon you. Allā — the original is an lā — if not. Yazzakkā — to become pure — if he does not become pure and clean from polytheism and unbelief — and if the chiefs of Quraysh are Muslims and are not clean of polytheism then no blame is upon you. Every person is responsible for his own deeds — your task is only to convey.
Translation: "And there is no blame upon you if they are not pure (if they are polytheists and unbelievers and not pure)."
وَأَمَّا مَن جَاءَكَ يَسْعَىٰ
wa-ammā man jāʾaka yasʿā.
"But as for the one who came to you striving." (ʿAbasa 80:8)
Wa-ammā man — and as for the one who — jāʾaka — comes to you; yasʿā — who hastened to you, who came striving and trying hard.
Translation: "But the one who comes to your service striving and hastening."
وَهُوَ يَخْشَىٰ
wa-huwa yakhshā.
"While he fears." (ʿAbasa 80:9)
Wa-huwa — and he. Yakhshā — he fears. Yakhshā — khashya — to fear; to be awed — to be inspired with the majesty and greatness of God — to be filled with reverence — to fear.
Translation: "And he also fears."
فَأَنتَ عَنْهُ تَلَهَّىٰ
fa-anta ʿanhu talahh.
"Then you neglect him." (ʿAbasa 80:10)
Fa-ant ʿanhu — you are from him. Talahh — (from the verb pattern tafaʿʿul) you are negligent; you are inattentive — you neglect him — namely, you give your attention to the chiefs of Quraysh and avoid him, you turn from their sincerity and are not attentive to it.
Translation: "Then you are heedless of him."
كَلَّا إِنَّهَا تَذْكِرَةٌ
kallā innahā tadhkira.
"No indeed! It is a reminder." (ʿAbasa 80:11)
Kallā — no, this should never be — innahā — without doubt this — this Qur'an is surely a reminder, a recollection, a remembrance. It is a reminder.
Translation: "No indeed — without doubt this (Qur'an) is a great reminder and recollection."
فَمَن شَاءَ ذَكَرَهُ
fa-man shāʾa dhakarah.
"So whoever wills may remember it." (ʿAbasa 80:12)
Fa-man shāʾa — then whoever wishes. Dhakarah — its dhikr; he accepts it; accepts its remembrance.
Translation: "Then whoever wishes — let him accept and follow it."
O Prophet! Have no concern at all that the foolish chiefs of Quraysh do not accept it. If they do not accept it — what is that to you?
فِي صُحُفٍ مُّكَرَّمَةٍ
fī ṣuḥufin mukarrama.
"In honoured pages." (ʿAbasa 80:13)
Fī — in. Ṣuḥuf — the plural of ṣaḥīfa: a scroll. Mukarrama — honoured; valued; great and venerable.
Translation: "(This Qur'an) shall remain in honoured and esteemed scrolls (books)."
Esteemed readers! Thousands of people and thousands of memorisers of Qur'an are working in its service and protection — and never shall they be the cause of its waste.
مَّرْفُوعَةٍ مُّطَهَّرَةٍ
marfūʿatin muṭahhara.
"Exalted and purified." (ʿAbasa 80:14)
Marfūʿa — elevated; they are of the highest rank and station. Muṭahhara — purified — free from the objections of the ignorant.
Translation: "(This Qur'an) is exalted, elevated and pure and free (of any doubt or suspicion)."
بِأَيْدِي سَفَرَةٍ
bi-aydī safara.
"In the hands of emissaries." (ʿAbasa 80:15)
Bi — in. Aydī — the plural of yad: the hands. Safaratin — the plural of safar: scribes — such writers.
Translation: "(This Qur'an) shall remain in the hands of emissary scribes."
كِرَامٍ بَرَرَةٍ
kirāmin barara.
"Noble and virtuous." (ʿAbasa 80:16)
Kirām — the plural of karīm: noble, virtuous — good, elevated, venerable. Barara — the plural of bāra: virtuous, good — one whose goodness spreads upon others.
Translation: "(Those scribes) are also noble and virtuous."
That is, if the ignorant person does not pay attention to the Qur'an then another pure servant of God shall write it, and scholars shall protect it and serve it — and this book shall never be wasted. The Qur'an is a great blessing of God, O foolish man! And yet you turn away from it? What advice does this (Qur'an) give? No advice is taken from it.
قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ
qutila l-insānu mā akfarah.
"Perish the human being — how ungrateful he is!" (ʿAbasa 80:17)
Qutila l-insān — the human being — it is as if he were killed — how worthy of being killed he is. Mā akfarahu — how ungrateful he is — how profoundly ungrateful to God — how ungrateful he is!
Translation: "May the human being perish — how ungrateful to God's blessings he is."
O human being! Think for a moment and reflect — and why was this created?
مِنْ أَيِّ شَيْءٍ خَلَقَهُ
min ayyi shayʾin khalaqah.
"From what thing did He create him?" (ʿAbasa 80:18)
Min ayyi shayʾin — from what thing? Khalaqahu — He (God) created it; from what — by whom was it created?
Translation: "(God) created it (the human being) from what thing?"
مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ
min nuṭfatin khalaqahu fa-qaddarah.
"From a drop of fluid He created him and ordained for him." (ʿAbasa 80:19)
Min nuṭfa — from a drop: nuṭfa — this tiny, humble thing from which he has been created. Khalaqahu — He created it. Fa-qaddarahu — then He proportioned it in the most perfect proportion — He created from a drop and set in proportion. Reflect on the human being — in relation to other things he is the most suitable creature — hands, feet, eyes, ears, limbs, body, liver, heart, and bones — in everything animals do not have the honor of government — their bodily organisation lacks honour — the human being is a weak and feeble exhibition of Allah's great power. How ungrateful!
Translation: "(He created it) from a drop of fluid — and then gave it proportionate form and measure."
ثُمَّ السَّبِيلَ يَسَّرَهُ
thumma l-sabīla yassarah.
"Then He made the way easy for him." (ʿAbasa 80:20)
Thumm — then. Al-sabīl — the way, the road, the path. Yassarahu — He made it easy; He gave him the ability and the knowledge appropriate for work. Then He made the path to His destination easy — (as the person is presently forgetting this) — why has he forgotten his own death?
Translation: "Then He made the path to his destination easy."
ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ
thumma amātahu fa-aqbarah.
"Then He causes him to die and buried him." (ʿAbasa 80:21)
Thumm — then. Amāta — He caused to die — He put him to death. Fa-aqbarahu — then He put him in a grave and buried him.
Translation: "Then He gave him death and buried him in the grave."
ثُمَّ إِذَا شَاءَ أَنشَرَهُ
thumma idhā shāʾa ansharah.
"Then when He wills, He shall raise him." (ʿAbasa 80:22)
Thumm — then. Idhā shāʾa — when He wills; when He wants. Anshara — yanshuruhu — He shall revive, bring to life, spread and resurrect. How shall the resurrection come? Whence shall it go to God? For how long does one sleep? — the divine court must be attended — the unjust! Why do you keep sleeping? And it is the service of the divine court in which he shall be required to stand.
Translation: "Then when He wills He shall raise him again to life (in the resurrection)."
كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ
kallā lammā yaqḍi mā amarah.
"No indeed — he has not fulfilled what He commanded him." (ʿAbasa 80:23)
Kallā — no; the answer of denial — lammā — not. Lammā and lamm at the end of a noun pattern — it negates; the original is yaqḍi — mā amarahu — he has not fulfilled the thing which was commanded. This is the original: lammā yafdī — he has not fulfilled it — that thing which had been commanded for him. He whom God had commanded — he did not fulfill what was commanded.
Translation: "No indeed — it (the ungrateful one) has not fulfilled what was commanded of it."
O foolish human being! Reflect a little on your state! You existed — God created you and provided for you — and now again He is bringing you back into existence again. Why the doubt?
فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ
fa-l-yanẓuri l-insānu ilā ṭaʿāmih.
"Let the human being look at his food." (ʿAbasa 80:24)
Fa-l-yanẓuri l-insān — let the human being look carefully, with reflection. Ilā ṭaʿāmih — towards his food — the Arabs mostly ate wheat so therefore food means wheat here.
Translation: "The human being should look with care at his food (that how it came into existence)."
أَنَّا صَبَبْنَا الْمَاءَ صَبًّا
annā ṣabbanā l-māʾa ṣabbā.
"That We poured down water abundantly." (ʿAbasa 80:25)
Annā — without doubt We. Ṣababnā — We poured; al-māʾa — water; ṣabbā — ṣabba — yaṣubbu — ṣabb — to pour. An infinitive noun — the act of forcefully pouring. Al-māʾ — water — mafʿūl muṭlaq — a verbal noun of the absolute type.
Translation: "That We poured down water in great abundance."
ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا
thumma shaqaqnā l-arḍa shaqqā.
"Then We split the earth asunder." (ʿAbasa 80:26)
Thumm — then. Shaqaqnā — We split; We cleaved. Al-arḍ — the earth. Shaqā — a cleft; a split — to cleave. We split the earth asunder in many places — to split the earth in all directions.
Translation: "Then We split the earth asunder (splits appeared from it)."
فَأَنبَتْنَا فِيهَا حَبًّا
fa-anbatnā fīhā ḥabbā.
"And caused grain to grow therein." (ʿAbasa 80:27)
Fa-anbatnā — then We caused to grow. Fīhā — from the earth. Ḥabbā — grain, seeds; in the earth we grew grain, ḥabb: grain, corn, wheat, seeds.
Translation: "And then We caused grain to grow from the earth."
وَعِنَبًا وَقَضْبًا
wa-ʿinaban wa-qaḍbā.
"And grapes and vegetables." (ʿAbasa 80:28)
Wa — and. ʿInabā — grapes. Wa-qaḍbā — vegetables, garden produce, things for grazing.
Translation: "And grapes and garden vegetables."
وَزَيْتُونًا وَنَخْلًا
wa-zaytūnan wa-nakhlā.
"And olives and date-palms." (ʿAbasa 80:29)
Wa-zaytūnā — and olives — the olive tree. Wa-nakhlā — and the date-palm, and the date tree.
Translation: "And olive trees and date-palms."
وَحَدَائِقَ غُلْبًا
wa-ḥadāʾiqa ghulbā.
"And dense-wooded enclosed gardens." (ʿAbasa 80:30)
Wa-ḥadāʾiq — and gardens. Al-ḥadāʾiq — the plural of ḥadīqa: an enclosed garden with walls on its sides. Ghulbā — the plural of aghlab: dense, thick; those that have dense trees — dense, thick, knotted.
Translation: "And dense enclosed gardens."
وَفَاكِهَةً وَأَبًّا
wa-fākihatan wa-abbā.
"And fruit and fodder." (ʿAbasa 80:31)
Wa-fākiha — and fruit, produce. Wa-abbā — and pasture — grass, plants, fodder, wild herbage.
Translation: "And fruit and pasture-fodder."
Why?
مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ
matāʿan lakum wa-li-anʿāmikum.
"A provision for you and your livestock." (ʿAbasa 80:32)
Esteemed readers! We have grown all these vegetables from the earth — and can We not raise you from your graves? It is God's work — the provision of water, the growing of fruit and produce — and He will also raise (you) from your graves. In this moment you are committing injustice, polytheism, and unbelief — and you refuse to acknowledge God's power. What shall your state be at that time?
فَإِذَا جَاءَتِ الصَّاخَّةُ
fa-idhā jāʾati l-ṣākkha.
"Then when the Deafening Blast comes." (ʿAbasa 80:33)
Fa-idhā — then when. Jāʾat — it comes. Al-ṣākkha — the ear-shattering blast; the Resurrection. The great terrifying shout. Ṣakhkha — yaṣukkha — (from the root ṣ-kh-kh in the form faʿʿala) to make iron strike and produce a tremendous sound.
Translation: "Then when the Deafening (ear-stunning) Blast shall come."
What shall be the state of people in this distress?
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ
yawma yafirru l-marʾu min akhīh.
"The Day when a man shall flee from his brother." (ʿAbasa 80:34)
Yawm — the Day; yafirru — he shall flee; he shall run away, flee as far as possible. Al-marʾu — a man, a human being. Min akhīhi — from his own brother — from his own brother he shall flee away.
Translation: "On that Day a man shall flee abandoning his brother (running away in great haste)."
وَأُمِّهِ وَأَبِيهِ
wa-ummih wa-abīh.
"And his mother and his father." (ʿAbasa 80:35)
Wa-ummih — and his mother. Wa-abīh — and his father.
Translation: "And (on that Day) he shall flee abandoning his mother and father."
وَصَاحِبَتِهِ وَبَنِيهِ
wa-ṣāḥibatihi wa-banīh.
"And his wife and his children." (ʿAbasa 80:36)
Wa-ṣāḥibatih — and his wife. Wa-banīh — and his children.
Translation: "And (on that Day a father) shall flee abandoning his wife and children."
Esteemed readers! When the Resurrection comes the deafening sound will so fill the ears that every person shall want to flee from his own brother, from his own parents, from his wife and children.
لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
li-kulli mriʾin minhum yawmaʾidhin shaʾnun yughnīh.
"Every one of them on that Day shall have a concern that suffices him." (ʿAbasa 80:37)
Li-kulli amriʾ — for every person. Minhum — from among them. Yawmaʾidhin — on that Day. Shaʾn — an affair, a state, a situation. Yawmaʾidhīn — on that Day. The state of the situation — yughnīh — that renders him content, that is enough for him — whatever state he is in on that Day, every person will have enough worries of his own.
Translation: "On that Day every person shall have enough of his own concern."
But what shall be the state of the righteous?
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ
wujūhun yawmaʾidhin musfirat.
"Faces on that Day shall be radiant." (ʿAbasa 80:38)
Wujūh — the plural of wajh: faces. Yawmaʾidhin — on that Day. Musfirat — shining, glowing with light.
Translation: "On that Day (the righteous people's) faces shall be radiant and glowing."
ضَاحِكَةٌ مُّسْتَبْشِرَةٌ
ḍāhikatun mustabshira.
"Laughing and rejoicing." (ʿAbasa 80:39)
Ḍāhika — smiling, laughing. Mustabshira — full of joy and happiness, happy and serene, hopeful of glad tidings — on the Day of Resurrection, that is, the Day of the righteous people whose faces shall be full of joy and happiness — they shall be smiling happily and shall remain joyful.
Translation: "Smiling happily and joyful."
What shall be the state of their counterparts — the disbelievers, the disobedient, the polytheists?
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
wa-wujūhun yawmaʾidhin ʿalayhā ghubara.
"And faces on that Day — upon them shall be dust and gloom." (ʿAbasa 80:40)
Wujūh — faces. Yawmaʾidhin — on that Day. ʿAlayhā — upon them. Ghubara — dust and gloom — these faces shall become dark, gloomy — the dust of sorrow shall settle upon them.
Translation: "On that Day (the disobedient people's) faces shall be covered in dust and grime."
تَرْهَقُهَا قَتَرَةٌ
tarhaquhā qatara.
"Covered by darkness." (ʿAbasa 80:41)
Tarhaquhā — it shall settle upon them. Rаhiqa — yarhaqu — to cover; to seize; to press down upon; to be heavy. Qatara — darkness, blackness, deep shadow.
Translation: "Covered upon (these people's) faces there shall be dark shadow."
أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ
ūlāʾika humu l-kafara l-fajara.
"Those — they are the disbelievers, the evildoers." (ʿAbasa 80:42)
Ūlāʾika — those people. Hum — they. Al-kafaratu — the plural of kāfir: the disbelievers, the deniers. Al-fajar — the plural of fājir: the wicked, the evildoers, the immoral.
Translation: "These people shall be disbelievers and evildoers (wicked disbelievers)."