Presented by Zia H Shah MD

Surah ‘Abasa is a short Makkan chapter of 42 verses that powerfully delivers several messages. It opens by reprimanding improper behavior toward a sincere believer, then extols the Qur’an’s exalted status, moves on to remind ungrateful mankind of God’s creative favors, and finally paints a vivid scene of the Day of Resurrection. Classical Sunni and Shia exegeses – from authorities like al-Tabari, al-Qurṭubi, Ibn Kathīr, Shaykh al-Ṭūsī, and al-Ṭabarsī – along with modern commentators (e.g. Sayyid Quṭb and Abul A‘la Mawdūdī), have expounded on these verses in both academic detail and devotional reflection. Below, the commentary is organized into three sections corresponding to verses 1–16, 17–32, and 33–42, respectively, highlighting theological, moral, and social themes, as well as the asbāb al-nuzūl (occasion of revelation) where relevant.

Verses 1–16: The Prophet’s Rebuke & The Qur’an’s Honor

(Verses 1–10: The occasion of revelation – humility and equal guidance. Verses 11–16: The Quran as a noble reminder.)

Occasion of Revelation (Asbāb al-Nuzūl): These opening verses famously recount an incident in which the Prophet Muḥammad ﷺ is gently reprimanded by Allah. According to numerous Sunni reports, this occurred when the Prophet was earnestly preaching Islam to some prominent Quraysh leaders (such as ‘Utbah ibn Rabī‘ah, Abū Jahl, al-‘Abbās ibn ‘Abd al-Muṭṭalib, etc.) hoping to win their heartsafosa.orgafosa.org. At that moment, a poor blind Muslim, ‘Abd Allāh ibn Ummi Maktūm, came up seeking to learn from the Prophet, repeatedly asking for guidance without realizing the Prophet was in discussion with the chiefsafosa.orgafosa.org. “He frowned and turned away” – Seeing the interruption, the Prophet frowned slightly and turned his attention back toward the chiefs, unwilling to break off the important dialoguequranx.comafosa.org. In response, Allah revealed these verses, opening with a third-person rebuke, “He frowned and turned away because there came to him the blind man” (80:1–2), then directly addressing the Prophet: “How do you know? Perhaps he would purify himself or be reminded and the reminder would benefit him” (80:3–4)quranx.com. The Qur’ān thus gently corrected the Prophet’s priority: a humble seeker of truth deserved more attention than an uninterested elite. Ibn Kathīr notes that more than one scholar of tafsīr related this story and that afterward the Prophet honored Ibn Ummi Maktūm greatlyquranx.comquranx.com. It is said whenever the Prophet saw him, he would greet him warmly and even later appointed him as the Mu’adhdhin and twice as the caretaker of Madinah when the Prophet traveledindia.shafaqna.comindia.shafaqna.com. The Prophet would say, “Welcome to the one for whose sake my Lord admonished me”india.shafaqna.com – a testament to his humility and determination to never again slight a sincere believer.

Shia Perspective: Shia exegesis upholds the lesson of these verses while also guarding the doctrine of prophetic impeccability (‘iṣmah). Early Shia scholars like Shaykh al-Ṭūsī and al-Ṭabarsī record an alternate report from Imam Ja‘far al-Ṣādiq (a great-grandson of the Prophet) that the person who frowned was actually a wealthy man from the Banū Umayyah who was present with the Prophetindia.shafaqna.com. According to this narration, when the blind man interrupted, this Umayyad notable showed disgust – he frowned and drew back, and the verses were revealed about him, not the Prophetindia.shafaqna.comafosa.org. This view, found in Shia sources such as Majma‘ al-Bayān of al-Ṭabarsī, is meant to protect the Prophet’s dignity by attributing the lapse to someone else. Many Shia commentators, including later scholars like Sayyid Murṭaḍā and ‘Allāmah Ṭabāṭabā’ī, argue that even if the reprimand was to the Prophet, it constitutes at most a “tark al-awlā” (leaving the preferable for something less preferable) and not a sinindia.shafaqna.com. In other words, the Prophet’s action was not immoral – his intention was to attract influential converts for the greater good – but Allah corrected him to teach a higher standard of inclusivityindia.shafaqna.comindia.shafaqna.com. The Prophet’s character elsewhere in the Qur’an is described as “exalted” (68:4), and never harsh even to enemiesindia.shafaqna.com, so this gentle reproach actually highlights his lofty status: only a true Prophet would openly include a self-critique like this in scriptureindia.shafaqna.com. Both Sunni and Shia exegetes thus see in these verses a profound ethical lesson: no one seeking guidance – not even a blind, poor man – should be treated with disdain or considered less important than the wealthy and powerful. God’s favor is with the sincere and “the truth-seeking oppressed”, as one tafsīr phrases itindia.shafaqna.com, and the criterion for honor is piety, not worldly status – a theme that resonates throughout Islamic teachings.

Equal Attention to All: In verses 5–10, Allah emphasizes that divine guidance is universal. The reprimand continues: “As for the one who thinks himself without need (the affluent chiefs), you give him attention, even though you are not accountable if he does not purify himself. But as for the one who came to you with zeal and reverence (the blind man), you were distracted from him!” (80:5–10 paraphrased). Classical commentators remark on the wisdom of Allah’s approach here: initially saying “he frowned” in the third person created a subtle, gentle tone, as if someone else had done it, making the Prophet reflect on the unbecoming nature of such an actquranx.com. Then Allah addresses him (“you”), confirming that the message is indeed for him – or for anyone in his position – to never again favor the rich over the devout poormyislam.org. Al-Qurṭubī and Ibn Kathīr both cite that Allah commanded His Messenger through these verses to avoid singling out the elite and instead “warn noble and weak alike”, impartiallyquranx.com. The Prophet’s role is to convey the reminder to all classes – rich or poor, powerful or destitute – for a preacher cannot know whom Allah will guide. Sayyid Abul A‘lā Mawdūdī notes that the Prophet’s momentary judgment (thinking a Qūraysh notable’s conversion might strengthen Islam more than a blind man’s) was understandable but not the higher idealquranx.comquranx.com. Allah taught him – and by extension, us – that guidance is not to be measured by worldly benefit; rather, the eagerness for truth is more valuable in Allah’s sightquranx.comquranx.com. Sayyid Quṭb, the 20th-century Egyptian commentator, highlights how the surah uses this “isolated incident to lay down permanent principles”. He observes that by rebuking the Prophet in this manner, the Qur’an also indirectly rebuked the arrogant notablesmyislam.org: it signaled that the Qur’an is far too sublime to court those who scorn it, and that Islam’s truth does not depend on elite approvalquranx.com. Indeed, as Mawdūdī eloquently puts it, the Qur’an does not need those proud chiefs – they need it, and if they turn away, the loss is theirsquranx.com. This incident thus became an everlasting reminder against elitism: Islam came to break social distinctions and honor the taqwa (piety) in every soul.

“Kallā innahā tadhkira” – The Noble Qur’an: After the rebuke, verses 11–16 broaden the focus to the Qur’an’s sacred nature. “No indeed! Verily, it (the revelation) is a reminder – so whoever wills may remember it – in honored pages, exalted and purified, in the hands of scribes (angels), noble and dutiful” (80:11–16). Exegetes note that “Kallā” (“No indeed” or “By no means”) here signifies a strong admonition – essentially, “do not do this again.” Ibn Kathīr comments that “it is an admonition” could refer specifically to this Surah or to the Qur’anic message in generalquranx.com. In either case, the point is that the guidance being revealed is far too precious to be ignored or tailored to elite tastesquranx.com. The Qur’an is a universal reminder for any who seek guidance: “whoever wills, let him be mindful of it” (v.12). The following verses (13–16) then extol the lofty pedigree of the Qur’an. According to al-Qurṭubī and Ibn Kathīr, the “suhuf” (pages or scrolls) are the Preserved Tablets or the heavenly scriptures, described as “honored, lifted high, and purified” – free from any impurity, distortion or errorhoneyfortheheart.wordpress.comquranx.com. Unlike earthly writings, these pages are exalted in status and kept wholly pure, containing nothing but truthquranx.com. They are “purified” in both content and form, untouched by human falsehoodquranx.com. The “scribes” (safarah) entrusted with the revelation are identified by Ibn ‘Abbās and other early authorities as the angelsquranx.comhoneyfortheheart.wordpress.com – the angelic messengers who convey the revelation from Allah to the Prophet. These angels are “kirām bararah” – noble and pious. That is, they are honored creatures, perfectly obedient and virtuousquranx.com. Ibn Kathīr remarks that it befits the majesty of the Qur’an that its carriers (the angels) are righteous and trustworthy, incapable of dishonestyquranx.com. This depiction also implies a standard for any human carrier of the Qur’an: one must handle this scripture with purity of heart and deed. In fact, a well-known hadith, recorded by Imām Aḥmad and cited by Ibn Kathīr, states: “Whoever recites the Qur’an proficiently will be with the noble, righteous angels; and whoever recites it with difficulty (striving) will have a double reward.”honeyfortheheart.wordpress.com. Thus, verses 11–16 not only underscore the divine prestige of the Qur’an – coming from on high, carried by angels – but also serve as a spiritual reminder: this message is a treasure of guidance. It should be delivered and received with sincerity, whether to a rich chieftain or a blind pauper, and those who learn and teach it are following the path of the angels. In sum, the first section of ‘Abasa blends an academic lesson in prophetic priorities with a deeply devotional reminder of the Quran’s sanctity. Classical Sunni and Shia scholars alike derive from it the moral that no seeker of truth is insignificant, and that Allah’s message honors the humble. The Prophet’s slight frown became an eternal teaching moment, illustrating Islam’s social egalitarianism and the Prophet’s own readiness to be corrected by his Lord. The verses exalt the Qur’an as a holy “Reminder” for all humanity, inviting every willing heart to reflect and be purified.

Verses 17–32: Man’s Ingratitude, Creation, and Sustenance

(Verses 17–22: Rebuke of ungrateful disbelievers – from a drop to death to resurrection. Verses 23–32: Reflection on food and God’s provisions – evidence of Resurrection and call to gratitude.)

After addressing the Prophet and the immediate situation, the Surah shifts focus in verse 17 to humankind at large, especially those denying the message. The tone becomes strongly admonitory: “Cursed is man! How ungrateful (or unbelieving) he is!” (80:17). According to al-Ṭabarī, al-Qurṭubī, and others, “qutila al-insān” is an Arabic idiom meaning “May man be slain/destroyed,” i.e. “May man be cursed”, for his gross ingratitudehoneyfortheheart.wordpress.commyislam.org. It is not a call for violence but a scathing reproach toward the stubborn disbeliever. Ibn ‘Abbās interpreted it as “Man be accursed for his disbelief!”, and Qatāda said “How accursed (and thankless) he is!”honeyfortheheart.wordpress.commyislam.org. This rebuke, classical commentators explain, is targeted at those who utterly reject God’s signs despite all the evidence – those arrogant skeptics who dismiss the Resurrection as impossiblemyislam.org. As Mawdūdī observes, from this point the address “turns directly against the disbelievers” after the indirect lesson of verses 1–16myislam.org. In a general sense, “man” here represents ungrateful mankind (not every individual, but the type of person who exemplifies ingratitude and disbelief)myislam.org. The Quran often uses the term insān in such contexts to censure common human failings while prompting the listener to avoid those traitsmyislam.org.

From a Drop to a Whole Destiny: Verses 18–22 then remind the ungrateful man of his origin, life, and destiny as proof of God’s power. “From what thing did He create him? From a drop of fluid (nuṭfah) He created him and apportioned him, then He made the path easy for him; then He causes him to die and be buried, then, when He wills, He will resurrect him” (80:18–22). These succinct phrases carry deep meaning which classical exegesis unpacks. The creation of man from a lowly sperm-drop is meant to humble the arrogant denier: God brought you into being from a mere drop, an insignificant mingling of fluidsmyislam.org. Yet He didn’t just create arbitrarily – “fa-qaddarah”, He destined and proportioned manmyislam.org. As Ibn Kathīr explains, Allah decreed everything about the person: their form and shape, their life span and sustenance, their deeds, and whether they would ultimately be wretched or happyhoneyfortheheart.wordpress.com. In other words, each human is created according to a precise divine plan. Next, “He made al-sabīl easy for him” (v.20). The word sabīl (path) is interpreted in two main ways: Most scholars (cited by al-Ṭabarī, Ibn Kathīr, etc.) say it refers to the path out of the mother’s womb – Allah facilitated the baby’s birth, easing the otherwise impossible journey from womb to worldmyislam.org. Ibn ‘Abbās, ‘Ikrima, Qatāda and others favored this viewmyislam.org. Alternately, some like Mujāhid said it means the path of guidance in life: Allah showed man the way to truth and made it accessiblemyislam.org (much as in 76:3: “We guided him to the path…”myislam.org). Both meanings carry profound truth, and many exegetes, including Fakhr al-Rāzī, note that both the physical and moral paths are divinely eased. As the Shia scholar al-Ṭabarsī comments (reconciling the views), God eased the way “either to guidance or simply out into life”, covering both birth and enlightenment. In fact, Ibn Kathīr, after narrating both interpretations, concludes that guidance is the fuller view yet acknowledges that being born safely is the first God-given ease man experiencesmyislam.orgmyislam.org.

After life’s journey, “Then He causes him to die and assigns him to a grave” (v.21). This highlights that death, too, is under God’s control – no human escapes the destiny Allah has decreed. Being placed in a grave (aqbarah, “He entombed him”) is mentioned as a mercy; as al-Qurṭubī notes, unlike beasts, humans generally receive dignified burial, another mark of divine care. Finally, “Then, when He wills, He will raise him up again” (v.22). This is a clear affirmation of resurrection: the same God who created man from nothing can surely re-create him from the grave. At an appointed time according to His will, He will bring forth all humanity to new life. Classical commentators often connect this to other verses – e.g. “When He wants to, He will resurrect him” echoes 30:20 and 2:259, which also declare God’s power to revive the deadmyislam.orgmyislam.org. Notably, Ibn Kathīr cites the famous hadith: all of a human body decays except the tiny tailbone, from which Allah will resurrect people, “reconstructing” them on Judgment Daymyislam.orgmyislam.org. The chain of creation->death->resurrection is thus made explicit. It is as if the Quran is saying: “O denier of the Afterlife, consider your own life cycle: if God can create you from a drop and carry you through each stage, why do you doubt that He can raise you up once more?” The modern commentator Mawdūdī remarks that these verses aim to shame the disbeliever’s arrogance by reminding him of his humble beginnings and absolute dependence on God’s decreequranx.comquranx.com.

Man’s Negligence of God’s Command: Verse 23 interjects: “Kallā lammā yaqḍi mā amarah” – “No indeed! Man has not accomplished what He (Allah) commanded him.” This verse has two shades of meaning noted in tafsīr. One interpretation (adopted by Ibn ʿAbbās and many others) is a further critique of disbelieving man: Nay, the truth is that man has not fulfilled his duty to His Lordmyislam.org. All these favors – creation, guidance, sustenance – yet man falls short in obedience and gratitude. As al-Ṭabarī paraphrases, the disbeliever claims he owes God nothing, but in reality he has not even begun to discharge the obedience God deserveshoneyfortheheart.wordpress.comhoneyfortheheart.wordpress.com. Every human being is indebted to Allah’s commands (amr), but the denier utterly neglects that debt. Another nuanced interpretation (mentioned by Ibn Kathīr himself) is that this verse is not about man’s actions but about God’s action: i.e. the Resurrection has not yet been carried outmyislam.org. In this reading: “No! (It’s not as the disbeliever thinks – that resurrection won’t happen.) Allah has simply not yet accomplished what He has commanded (i.e. the final Resurrection), but He surely will in its due time.”myislam.org. This view sees “mā amarah” (“what He commanded”) as referring to Allah’s decree of resurrection rather than a command to man. Some exegetes lean towards the first meaning – that man hasn’t obeyed Allah – as the more straightforward rebuke, while others, like the scholar Zamakhsharī, preferred the second to avoid what he saw as a non-sequitur (since the preceding verses were about resurrection). Both understandings impart a sobering message: man should not be complacent. Either: Man’s duty to God remains woefully unfulfilled, or: The promised Resurrection is pending – its delay is not cancellation. In the spirit of a devotional lesson, one can reconcile these: most people haven’t obeyed God as they ought, and yet Allah in His mercy delays the final Hour; but when His command comes to pass, time is up. The verse thus serves as a pause for the listener to reflect on their own shortcomings and the looming reality of the Day of Judgment.

“Let Man Look at His Food”: Gratitude and Proof of Resurrection (24–32): Having appealed to the signs within the human self, the surah next points to external signs in nature. Verse 24 commands: “Then let man behold his food!”. This simple directive is profound. Food – an ordinary, daily blessing – is used as a starting point for contemplating God’s providence and power to revive. The following verses (25–32) describe how Allah provides nourishment: “We pour down water in abundance, then We split the earth in clefts, and cause grain to grow therein, and grapes and grazing plants, and olives and date-palms, and dense gardens, and fruits and lush fodder – provision for you and your cattle.”myislam.orgmyislam.org. Classical commentators are unanimously moved by the elegant way these lines draw attention to common phenomena that we often take for granted. Ibn Kathīr notes that the mention of rain and crops is not only to inspire gratitude but also to prove Resurrection by analogymyislam.org. Just as Allah “brings life out of the dead earth” by sending rain, causing dry seeds to sprout and the barren ground to burst with greenery, so will He bring forth human beings from the dust on the Last Daymyislam.org. Qurṭubī states that every meal we eat is a sign: the chain of rain-to-grain-to-bread is a mini-resurrection cycle that unfolds before our eyes. Verse 25’s image of “pouring water abundantly” evokes the life-giving rain that comes from the sky by Allah’s commandmyislam.org. Then “splitting the earth” (v.26) suggests how the ground opens up – soil swelling and cracking – as seeds germinate and push forth shootsmyislam.org. The term shaqq (split) even hints at ploughing or soil preparation that Allah enabled mankind to do.

Verses 27–31 enumerate a variety of plants: ḥabb (grain/cereal crops)myislam.org, ‘inab (grapes, representing fruits/vines), qaḍb (green fodder, herbage for animals)myislam.org, zaytūn (olives)myislam.org, nakhl (date palms)myislam.org, ḥadā’iq ghulb (dense, luxuriant gardens)myislam.org, fākihah (general fruits) and abb (pasture/grass)myislam.org. Scholars like Ibn Kathīr and al-Baghawī devote attention to each term: ḥabb is all kinds of staple grains (wheat, barley, etc.) that form the staff of lifemyislam.org. Grapes are singled out as a delicacy and one of the fruits of Paradise as well. Qadb is fresh green herbage (like clover or alfalfa) used for feeding livestockmyislam.org. Olives are a blessed fruit in the Quran (cf. 24:35) whose oil and food value are praisedmyislam.org. Dates are a rich sustenance in Arabia, coming in many varieties (the exegesis even lists stages of ripeness: balah, busr, ruṭab, tamr, etc.)myislam.org. Hada’iq are gardens or orchards, described as ghulb – thick, luxuriant with dense foliagemyislam.org. Fākihah covers all sweet fruits enjoyed for pleasuremyislam.org, while abb refers to fodder or grass that grows wild for animalsmyislam.org. Interestingly, classical reports mention that even the early Muslims were curious about the exact meaning of abb: there’s a narration where Caliph ʿUmar, upon reciting “and abb”, remarked, “We know what fruit is, but what is abb, exactly?” Then he immediately restrained himself saying, “This is burdensome (to over-ask); just follow what’s clear!”myislam.orgmyislam.org. Abu Bakr al-Ṣiddīq likewise said, “What sky would shelter me or earth carry me if I spoke about Allah’s Book without knowledge!” when asked about abbmyislam.org. This shows their piety – they understood abb is pasture for animals (the context makes it obvious) and that sufficed; the precise species was less important than the general lesson. And the lesson is: all such varieties of produce – for humans and for livestock – are part of Allah’s sustenance (matā‘an lakum wa li-anʿāmikum)myislam.org.

Theological and Moral Themes: Classical tafsīrs highlight two major themes in verses 24–32: gratitude and resurrection. First, gratitude: By urging man to “look at his food,” the Qur’an directs attention to Allah’s benevolence. Every morsel we eat has a long journey orchestrated by God: from raincloud to farm to table. Al-Qurṭubī muses that this should humble man and make him thankful rather than arrogant – how can one boast or deny God when one’s very food and drink are gifts one couldn’t create? The mention of provisions for cattle as well (v.32) shows Allah cares for all living creatures, arranging an ecosystem of sustenance. Socially and morally, this should inspire humans to feel compassion – if God feeds even the beasts, we too must care for the weak and dependents among us (a subtle social theme of charity and responsibility). Secondly, resurrection: Many classical commentators (and modern ones like Quṭb) see in the earthly revival of plants a metaphor for human resurrection. The Quran in multiple places draws this parallel, and here it is implicit: dead earth brought to life is “an evidence,” as Ibn Kathīr says, that Allah “can bring the dead bones to life”myislam.org. The abrupt transition from talking about the Hereafter (in v.22) to everyday food (v.24) actually serves a cohesive purpose – it anchors the abstract belief in resurrection to a concrete daily experience. Sayyid Quṭb notes how the surah’s flow now engages the senses: rain drumming down, soil parting, vibrant green shoots emergingislamawakened.com – all to shake the heedless human out of his denial. Mawdūdī likewise comments that the addressee here is the disbeliever who “treats the truth with scant attention”, so the Qur’an practically says, “Consider the food you eat – who makes this possible? Can you not see the Truth?”myislam.org. In a devotional tone, one might add: when we say “Grace” or Bismillah over our food, we are acknowledging this very message.

In Shia tafsirs (like Tafsīr al-Mīzān or Nūr al-Thaqalayn), these verses are similarly expounded. Shia scholars often emphasize that Imam ‘Alī in Nahj al-Balāgha would urge people to ponder creation as proof of the Creator’s power. They also transmit hadiths from the Imams reinforcing that sustenance is in Allah’s hands – a teaching to rely on God and be generous, since He who sends rain for our crops can send us our livelihood as we trust in Him. Thus, both classical and contemporary interpreters (Sunni and Shia) see verses 17–32 as cultivating tawḥīd (recognition of God’s lordship) and shukr (gratitude).

By the end of this section, the Qur’an has effectively “built its case” against the deniers: It started by censuring their ingratitudemyislam.org, reminded them of their lowly origin and utter dependence on God’s decree, asserted the reality of death and resurrection, and then pointed to the simple blessings of food and rain as both a mercy to be thankful for and a sign of the Hereafter. In a blend of academic and spiritual reflection, we learn that God’s generosity surrounds us – from our very creation to our daily bread – yet the “unbelieving man” refuses to acknowledge the Giver. The wise are those who heed this reminder: who eat their food with mindful gratitude and who see in every sprout a proof that “He who brought it forth the first time will bring it forth again.” Ultimately, verses 17–32 reinforce the surah’s moral contrast: the arrogant ingrate versus the humble believer. It prepares us for the final segment, which will show the final fate of each.

Verses 33–42: The Day of Judgment – Panic and Faces Unveiled

(Verses 33–37: The “Deafening Blast” and man’s flight from his kin. Verses 38–42: Faces of joy versus faces of doom on that Day.)

The last section of Surah ‘Abasa transports us to the scenes of the Hereafter. After reminding man of resurrection, the surah now depicts the Day of Judgment itself – a common powerful theme in Juz ‘Amma (the final part of the Quran). The style shifts to urgent, almost cinematic imagery: “Fa-idhā jā’at al-ṣākhkha…” – “Then, when the Deafening Blast comes…” (80:33). The term “al-Ṣākhkha” means a piercing cry or blast so loud it deafens all ears. Ibn ʿAbbās said al-Ṣākhkha is one of the names of Yawm al-Qiyāmah (the Day of Resurrection), named so because its trumpet-call will stun and deafen creationhoneyfortheheart.wordpress.com. Al-Ṭabarī comments it likely refers to the second Blast of the Trumpet that will resurrect and gather the people (the first being the Sāyiqa that causes death)honeyfortheheart.wordpress.com. Imām al-Baghawī adds that it’s called Ṣākhkha “because it pierces the hearing to the point of deafening” – a shriek beyond any sound we knowhoneyfortheheart.wordpress.com. In short, it’s the moment when all mankind is jolted to attention in terror and awe.

Every Soul for Itself: Verses 34–37 then describe human behavior on that Day: “On that Day a man will flee from his own brother, and from his mother and father, and from his wife and his children. Each person, that Day, will have concern enough to make him oblivious of others”honeyfortheheart.wordpress.comhoneyfortheheart.wordpress.com. This is a stark portrayal of extreme personal anxiety. All the most cherished relationships – siblings, parents, spouses, children – will be abandoned as each individual is consumed by the fear of what awaits them. Classical commentators emphasize the absolute severity of Judgment Day implied here. Qurṭubī writes: “How great is the terror that a man runs from his own mother!” Usually one’s instinct is to run to family in distress, but here even the sight of loved ones adds to one’s dread: “Will my spouse/parent/child demand something of me? Have I wronged them? Can I even face them?” Instead, everyone is self-absorbed in their fate. There is a poignant irony: in the dunya (world), family ties are sources of help and intercession; in the ākhirah (Hereafter), those ties are cut, and everyone stands alone before God.

Ibn Kathīr and other scholars cite a famous hadith about the Intercession on the Day of Judgment to illustrate this verse. In that narration, all humanity will go to the great prophets one by one (Adam, Nūḥ, Abraham, Moses, Jesus, and finally Muhammad ﷺ), begging them to intercede with Allah to begin judgment. Each of those prophets, however, will reply in fear, “Nafsi, nafsi! (Myself, myself! Today I can only worry about my own self),” mentioning no one but themselves before Godhoneyfortheheart.wordpress.com. Even Jesus will say, “I will not even ask on behalf of Maryam who bore me” – showing that on that Day even the holiest souls are trembling before God’s Majestyhoneyfortheheart.wordpress.com. This fits perfectly with “every person will have enough concern of his own” (v.37). Another hadith recorded (by Ibn Ḥibbān, al-Ḥākim, and Tirmidhī) describes the Mahshar (Gathering): The Prophet ﷺ said “People will be assembled on Judgment Day barefoot, naked and uncircumcised.” Hearing this, his wife (traditions differ whether ʿĀ’ishah or another) exclaimed, “We will see each other’s nakedness?!” The Prophet replied by reciting verse 37: “Each person that Day will be too preoccupied to notice others.” In one version he adds, “O so-and-so, the matter will be too serious for them to look at one another.”honeyfortheheart.wordpress.comhoneyfortheheart.wordpress.com. At-Tirmidhī said this ḥadīth is ḥasan-ṣaḥīḥ (authentic)honeyfortheheart.wordpress.com. The point is that the psychological weight of that Day makes worldly embarrassments irrelevant – nobody will even spare a glance at others. Each soul faces its own reckoning, carrying its own burden of deeds (cf. 80:7, “not upon you if he does not attain purity” earlier – indeed, each will answer for themselves).

Sunni and Shia exegesis unanimously draw the moral that nothing will avail a person on Judgment Day except their faith and deeds. Neither family status, nor tribal allegiance, nor any intercessor can help unless Allah permits. Even the Prophet Muhammad ﷺ, who will intercede for the believers, will do so only by Allah’s leave and only for those who sincerely believed. As a social lesson, this demolishes any false reliance on lineage or connections. It also inspires a profoundly spiritual mindset: one must prepare for that Day by focusing on one’s own salvation while also fulfilling obligations to others (since any wrongdoing toward others will come back as a claim on that Day). The Shia tafsirs sometimes add an interesting note: that Ahl al-Bayt (the Prophet’s family), though they cannot save sinners outright, will be given positions of Shafā‘ah (intercession) for those who loved and obeyed Allah. However, even that is under Allah’s permission. So ultimately, “fear Allah and you need not fear that Day”. The imagery of fleeing from relatives dramatically drives home personal accountability.

Faces Bright and Dark – Eternal Joy vs. Misery: The surah concludes with a pair of contrasting scenes (verses 38–42) that show the final outcome of people on that Day. It says: “Faces on that Day will be shining bright (musfirah), laughing, rejoicing at good news. And faces on that Day will be dusty, overcast with gloom. Those – they are the disbelievers, the wicked (kafarah fajarah).”honeyfortheheart.wordpress.comhoneyfortheheart.wordpress.com. Here we have two groups, depicted not by name but by their facial expressions – an incredibly evocative image. The “bright” faces are those of the people of Paradise. Musfirah in Arabic means radiant, gleaming – as when a face is lit up by happiness. These faces are described as “laughing, rejoicing (mustabshirāh) at glad tidings.” The classical exegesis notes that their inner joy and relief will manifest as visible brightness and even gentle laughter or smileshoneyfortheheart.wordpress.com. They are happy because they have received the bishārah (good news) of Allah’s pleasure, forgiveness, and imminent entry to Jannah. Imam al-Qurṭubī says, “Their good news will be apparent on their faces before their Lord actually rewards them.” One can imagine the moment when the scales tip in their favor or their book is given in the right hand – their faces will shine. This is the reward of faith and righteous deeds.

In stark opposition, the “other faces” are covered in dust and darkness. These are the faces of the damned. ‘Alayhā ghabarah – dust will cling to them, an image of humiliation and grief, as if they labored in misery. Tarhaquhā qatara – a murky gloom will overspread themhoneyfortheheart.wordpress.com. The word qatara implies soot or blackness; tarhaquhā means “shall cover or overwhelm them.” In life, these people might have had proud or carefree faces, but on that Day their true state is exposed – downcast, soiled, and dark. The Quran often uses “faces” metonymically: bright faces = honor and acceptance by God, blackened faces = disgrace and rejection (see 3:106). Verse 42 then identifies them: “Those are the disbelievers (kafarah), the wicked (fajarah).” The plural kafarah (an intensive form) indicates extreme unbelievers – those who persistently denied truth. Fajarah (from fujūr, wickedness) means gross sinners, the utterly immoral. Classical scholars like Ibn Kathīr comment: “They were disbelievers in their hearts and sinful in their deeds.”honeyfortheheart.wordpress.com Their outward denial of God was accompanied by corrupt behavior – thus they earned layers of darkness. Notably, both belief and morality are highlighted: it wasn’t only their theological rejection, but also their unethical, fājir conduct that led to this ignominyhoneyfortheheart.wordpress.com. In Islamic teaching, disbelief often correlates with sinful living (since without fear of God, one transgresses bounds), and sincere faith should correlate with good deeds. Here the Quran succinctly ties kufr and fujūr together as the traits of the damned.

The theological message is clear: ultimate joy or misery hinges on one’s faith and deeds. The moral and social messages are also inherent: Those who laughed at the believers in the world will not laugh in the end; those who prided themselves in frivolity or oppression will be ash-faced when truth comes. Meanwhile, those who were scorned or struggled patiently for God’s sake will have the last laugh (in joy). The imagery of faces is very spiritual/devotional – it makes us visualize our own face on that Day: Will it be radiant or downcast? The Prophet ﷺ was reported to recite these concluding verses in prayers and weep, praying for a bright face on Yawm al-Qiyāmah.

Modern Reflections: Contemporary commentators like Sayyid Quṭb point out that Surah ‘Abasa ends by driving home the core values of Islam. The surah began with a reminder of humility and equality (don’t favor the rich over the poor), moved through gratitude and recognition of God’s lordship, and ends with the reality of Judgment where those values are rewarded or punished. Sayyid Quṭb notes that the absolute value of divine guidance is affirmed: those who uphold it (regardless of status) will rejoice, and those who spurn it will despair. Abul A‘la Mawdūdī similarly notes how these verses must have shaken the heedless Makkan elites – it shows them their future if they remain arrogant. Modern Shia scholars, such as in Tafsīr Nemooneh by Ayatullah Makārim Shirazi, emphasize the ethical takeaway: that on that Day no family or tribal honor will save you, so we must purify our faith and actions now. They also often link “faces bright” to Quran 75:22–23 (“faces that Day shall be radiant, looking toward their Lord”) to stress the spiritual reward of actually beholding God’s grace.

In conclusion, verses 33–42 provide a fitting crescendo to the surah’s message. After addressing a real-life scenario and general lessons, the Qur’an transports us to the ultimate outcome – a day of truth when all pretenses drop. The theological theme of Resurrection and Judgment is vividly brought to life: a deafening trumpet blast, people scattering from those they once held dear, everyone seized by personal accountability, and finally the faces of people serving as mirrors of their souls. The devotional impact is immense – Muslim piety often focuses on preparing for one’s “meeting with Allah” and praying, “O Allah, whiten my face on the Day faces are darkened.” The surah’s ending underscores that this life is but a prelude: the real success is to come with a shining, laughing face on the Day of Resurrection, which is attainable only through sincere faith (īmān) and righteousness – the very qualities the surah has been urging from the start. As the great commentators have noted, Surah ‘Abasa in its brief span manages to address prophetic ethics, social equality, human gratitude, divine power, and eschatological fateal-islam.org. Its three sections are tied by the thread of guidance and its rejection: from the specific incident of the blind man, to the general proofs of God’s lordship, to the final judgment of those who accept or reject that guidance. Taken to heart, this surah inspires both academic insight and spiritual humility – reminding us that the Owner of Wealth and Power is Allah alone, and on the Day of Truth, the only currency will be one’s record of deeds and God’s mercy. May we heed its reminder (tadhkira) and strive to be among those “laughing, rejoicing” in the eternal life to come. Āmīn. honeyfortheheart.wordpress.comhoneyfortheheart.wordpress.com

If you would rather read in Microsoft Word file: