Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Abasa

1. ʿAbasa wa tawallā (عَبَسَ وَتَوَلَّىٰ) – He frowned and turned away

Linguistic Root & Etymology

ʿAbasa (root: ʿ-B-S (ع-ب-س)) means to frown or to scowl. Tawallā (root: W-L-Y (و-ل-ي)) means to turn away or to show aversion. The two words together describe a clear act of dismissal and disregard.

Classical Exegesis (Tafsir)

These are the opening words of the surah (80:1), and they give the surah its name. The commentators are in unanimous agreement that this is a description of the Prophet Muhammad’s reaction when a blind, poor man named ‘Abdullah ibn Umm Maktum came to him, eagerly seeking knowledge of Islam. The Prophet was, at that moment, deeply engaged in a conversation with the powerful and wealthy leaders of the Quraysh, hoping to guide them to the faith. He frowned and turned away from the blind man, annoyed by the interruption. The surah was immediately revealed as a gentle but a clear divine correction of this act, re-orienting the Prophet’s priorities.

Thematic Context

This is the central theme of the opening of the surah. It establishes a foundational principle in the ethics of daʿwah (calling to God). The theme is that the true measure of a person’s worth in the sight of God is not their social status or their power, but the sincerity of their heart. The sincere, blind seeker, in the divine scale, is of infinitely greater value than the arrogant, powerful man who is self-sufficient. The surah is a powerful lesson in the true criteria of worth.

Modern & Comparative Lens

This story is a profound and a powerful one. It is often cited in modern discussions as a testament to the divine origin of the Qur’an. No human author, writing a hagiography of their own leader, would include a story that is a direct, divine critique of that leader’s actions. The event is a powerful lesson in the importance of inclusivity and the danger of being distracted by the allure of power and influence. It is a timeless warning for all leaders and teachers.

Practical Reflection & Application

This verse is a direct and a powerful lesson for our own social interactions. The practical application is to give our full and respectful attention to anyone who is sincerely seeking knowledge or guidance from us, regardless of their social status, their wealth, or their appearance. We must be extremely careful to not “frown and turn away” from the sincere seeker in our preoccupation with the seemingly “more important” people of the world. This is a call to a radical, God-centered re-evaluation of our priorities.

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2. Al-Aʿmā (الْأَعْمَىٰ) – The blind man

Linguistic Root & Etymology

The root is ʿ-M-Y (ع-م-ي), which means to be blind. Al-Aʿmā is the one who is blind.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:2), this is the description of the man who came to the Prophet. “Because there came to him the blind man.” The commentators identify him as ‘Abdullah ibn Umm Maktum, a poor and an early convert to Islam. The surah uses the descriptive term “the blind man” not to belittle him, but to highlight the very reason why the Prophet should have shown him extra compassion, and to emphasize the sincerity of his seeking. Despite his physical blindness, his heart could “see” the truth, and he came eagerly to seek it.

Thematic Context

The figure of “the blind man” is central to the surah’s opening theme. He is the symbol of the sincere but socially marginalized seeker of truth. The surah contrasts his physical blindness with his spiritual insight, and it contrasts the Prophet’s momentary neglect of him with God’s direct and honored attention to him. The theme is a powerful one: in the divine scale, the spiritual sight of the heart is what truly matters, not the physical sight of the eyes.

Modern & Comparative Lens

The archetype of the “blind seer”—the person who lacks physical sight but possesses a deep, inner wisdom—is a powerful and a recurring one in world literature and mythology. The story of ‘Abdullah ibn Umm Maktum is a beautiful and a real-life example of this. He is a powerful and an inspiring role model for all people with disabilities, a testament to the fact that a physical challenge is no barrier to achieving the highest of spiritual stations.

Practical Reflection & Application

The story of “the blind man” is a profound lesson in inclusivity and compassion. The practical application is to treat all people, and especially those with disabilities, with the utmost respect, honor, and attention. We should see in them not their physical limitation, but the potential for a sincere and a beautiful heart that may be far more beloved to God than our own. It is a call to a society that is truly inclusive and that honors all of its members.

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3. Abbā (أَبًّا) – Fodder

Linguistic Root & Etymology

Abb is a specific term for fodder, pasture, or the vegetation that is eaten by livestock.

Classical Exegesis (Tafsir)

In the magnificent description of God’s blessings in Surah ‘Abasa (76:31), this is the final of the creations mentioned. “And fruit and fodder.” The commentators explain that the surah has just listed a series of beautiful and delicious foods that are for the direct enjoyment of human beings (“fruit,” “olives,” “dates”). It now concludes with the mention of the “fodder,” which is the provision for the livestock. This is mentioned to show the complete and the all-encompassing nature of God’s providence. He does not just provide for us directly, but also provides for the animals that are a key part of our own sustenance and our own livelihood.

Thematic Context

This is the culminating part of the surah’s argument from creation. The theme is to overwhelm the listener with the undeniable and the intricate evidence of a benevolent and a purposeful designer. The mention of “fodder” is a beautiful and a subtle touch. The theme is that God’s mercy extends to all of His creation, and our own well-being is inextricably linked to the well-being of the animals that He has created for our benefit.

Modern & Comparative Lens

The mention of “fodder” is a powerful statement of ecological consciousness. It is a recognition of the importance of the entire food chain. This verse is a beautiful and an ancient statement on the interconnectedness of life. It provides a theological basis for the importance of caring for our livestock and for preserving the natural “pastures” that sustain them. It is a holistic and an ecosystem-based view of divine providence.

Practical Reflection & Application

This verse is a call to be grateful for the full spectrum of God’s blessings, both the direct and the indirect. The practical application is to be mindful of the blessing of our livestock and to treat them with kindness and care. It is a reminder that the meat and the milk that we consume are a direct result of the “fodder” that God has so graciously caused to grow. It is a call to a deep and a holistic gratitude for the entire web of life that sustains us.

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4. Al-Aʿmā (الْأَعْمَىٰ) – The blind man

Linguistic Root & Etymology

The root is ʿ-M-Y (ع-م-ي), which means to be blind. Al-Aʿmā is the one who is blind.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:2), this is the description of the man who came to the Prophet. “Because there came to him the blind man.” The commentators identify him as ‘Abdullah ibn Umm Maktum, a poor and an early convert to Islam. The surah uses the descriptive term “the blind man” not to belittle him, but to highlight the very reason why the Prophet should have shown him extra compassion, and to emphasize the sincerity of his seeking. Despite his physical blindness, his heart could “see” the truth, and he came eagerly to seek it.

Thematic Context

The figure of “the blind man” is central to the surah’s opening theme. He is the symbol of the sincere but socially marginalized seeker of truth. The surah contrasts his physical blindness with his spiritual insight, and it contrasts the Prophet’s momentary neglect of him with God’s direct and honored attention to him. The theme is a powerful one: in the divine scale, the spiritual sight of the heart is what truly matters, not the physical sight of the eyes.

Modern & Comparative Lens

The archetype of the “blind seer”—the person who lacks physical sight but possesses a deep, inner wisdom—is a powerful and a recurring one in world literature and mythology. The story of ‘Abdullah ibn Umm Maktum is a beautiful and a real-life example of this. He is a powerful and an inspiring role model for all people with disabilities, a testament to the fact that a physical challenge is no barrier to achieving the highest of spiritual stations.

Practical Reflection & Application

The story of “the blind man” is a profound lesson in inclusivity and compassion. The practical application is to treat all people, and especially those with disabilities, with the utmost respect, honor, and attention. We should see in them not their physical limitation, but the potential for a sincere and a beautiful heart that may be far more beloved to God than our own. It is a call to a society that is truly inclusive and that honors all of its members.

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5. Ansharah (أَنشَرَهُ) – He will resurrect him

Linguistic Root & Etymology

The root is N-SH-R (н-ш-р), which means to spread out or to publish. The verb ansharah (Form IV) means to resurrect or to bring someone back to life.

Classical Exegesis (Tafsir)

In the powerful passage on the human life cycle in Surah ‘Abasa (80:22), the surah states, “Then, when He wills, He will resurrect him.” The commentators explain that this is a statement of the absolute certainty of the resurrection, and of its complete dependence on the divine will. The word “ansharah” is a powerful one. Just as God “spread out” the creation in the beginning, He will “spread out” the dead from their graves when He chooses. The act of resurrection is a simple and an effortless matter for the One who created us in the first place.

Thematic Context

This connects to the surah’s central theme of the power of God as a proof for the Hereafter. The surah has just detailed the stages of our creation and our death. This verse is the final and the logical step in that cycle. The theme is that the same Lord who managed our creation and our death is the one who will manage our resurrection. The entire human life cycle is in His hands, from beginning to end. The phrase “when He wills” emphasizes His absolute and unopposed sovereignty over this great event.

Modern & Comparative Lens

The concept of “resurrection” is a cornerstone of the Abrahamic faiths. The Qur’an’s use of the verb “ansharah” is a beautiful and a specific one. It suggests not just a re-animation, but a “spreading out,” a universal event where all of humanity will be brought forth and “published” from their graves for the final reckoning.

Practical Reflection & Application

This verse is a profound reminder of our own final destination. The practical application is to live our lives with a deep and an unshakable certainty in the reality of the resurrection. We should be among those who believe firmly in this promise and who prepare for the day when God “wills” to “resurrect” us. This conviction is the ultimate and most powerful motivator for a righteous and an accountable life.

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6. Bararah (بَرَرَة) – The righteous

Linguistic Root & Etymology

Bararah is the plural of barr (root: B-R-R (б-р-р)), which means one who is pious, righteous, and dutiful, especially towards their parents and their Lord.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:16), the angels who are the scribes of the revelation are described as “noble and righteous.” The commentators explain that this is a description of the perfect character of these angelic ambassadors. They are “noble” (kirām) in their being, and they are “righteous” (bararah) in their conduct. They are perfectly and completely obedient to their Lord. This is mentioned to emphasize the absolute purity and the integrity of the channel through which the divine revelation is transmitted.

Thematic Context

This connects to the theme of the sacred and the honored nature of the divine revelation. The surah has described the revelation as being in “honored scriptures, exalted and purified.” This verse describes the hands that carry it. The theme is that every single aspect of the revelation is characterized by purity and nobility. The source is pure, the scriptures are pure, and the angelic carriers are pure. This is a powerful argument for the absolute and uncorrupted nature of the Qur’an.

Modern & Comparative Lens

The concept of angels as beings of perfect “righteousness” is a key feature of Islamic angelology. This is contrasted with the nature of humans and jinn, who have free will and are capable of both righteousness and sin. The “righteousness” of the angels is a sign of their perfect and unwavering submission to the divine will. They are the ultimate model of a creature that is in a state of perfect and continuous obedience.

Practical Reflection & Application

This verse, in describing the perfection of the angels, should inspire in us a desire to be among the “righteous” ourselves. The practical application is to strive to emulate, in our own limited human way, the beautiful qualities of the angels. We should strive for a life of sincerity, of obedience, and of “righteousness,” so that we may be worthy of being in the company of these noble and righteous beings in the Hereafter.

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7. Ḍāḥikatun mustabshirah (ضَاحِكَةٌ مُّسْتَبْشِرَةٌ) – Laughing and rejoicing

Linguistic Root & Etymology

Ḍāḥikah is laughing. Mustabshirah (root: B-SH-R (б-ш-р)) is one who is rejoicing or is receiving good news (bushrā).

Classical Exegesis (Tafsir)

In the final scene of Surah ‘Abasa (80:39), this is the state of the faces of the believers on the Day of Judgment. “Faces, that Day, will be shining, laughing, and rejoicing.” The commentators explain that this is the outward manifestation of their inner state of ultimate and complete joy. Their faces will be “shining” with the light of their faith, they will be “laughing” with the joy of their salvation, and they will be “rejoicing” in the magnificent reward and the good pleasure of their Lord. It is a picture of perfect and unadulterated happiness.

Thematic Context

This is the culminating vision of the surah. It is the direct and the beautiful counterpart to the dark and dusty faces of the disbelievers. The theme is one of a final and an undeniable sorting. The surah has been a solemn and a serious warning, and this final verse is the beautiful and the hopeful promise that is the goal of the entire discourse. The surah is a call to the deeds that will lead to this state of a “laughing and rejoicing” face.

Modern & Comparative Lens

The image of a “laughing and rejoicing” face is a universal and a timeless symbol of ultimate happiness and success. The Qur’an uses this powerful and deeply appealing image to describe the final state of the righteous. It is a vision of a heaven that is not a place of solemn and boring worship, but is a place of active, vibrant, and expressive joy. It is the ultimate fulfillment of the human longing for happiness.

Practical Reflection & Application

This verse should be a profound and a powerful motivation for us. This is the state that we hope to be in on that great Day. The practical application is to live a life that will be a cause for this laughter and this rejoicing. We should strive to be people of faith and of gratitude, people whose lives are a source of joy for others, with the sincere and the beautiful hope that our own faces will be among the “laughing and rejoicing” ones on the Day of Judgment.

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8. Ad-Dhikrā (الذِّكْرَىٰ) – The Reminder

Linguistic Root & Etymology

The root is DH-K-R (д-к-р), which means to remember. Ad-Dhikrā is the reminder.

Classical Exegesis (Tafsir)

In the opening story of Surah ‘Abasa (80:4), the surah asks the Prophet about the blind man, “Or that he might receive the reminder, and the reminder would benefit him?” The commentators explain that “the reminder” is the guidance of the Qur’an. The sincere seeker, like the blind man, is the one who is in a state of readiness to “receive the reminder” and to truly “benefit” from it. The arrogant and self-sufficient leader, on the other hand, is in a state where the reminder is unlikely to be of any benefit.

Thematic Context

This connects to the theme of the purpose of the revelation. The surah consistently presents the Qur’an as a “reminder” (tadhkirah). The theme is that the guidance is not a coercive force, but a “reminder” that must be willingly received by a receptive heart. The story of the blind man is a powerful illustration of the type of heart that is ready to “benefit from the reminder.”

Modern & Comparative Lens

The concept of a sacred text as a “reminder” is a significant one. It suggests that its truths are not meant to be alien, but are intended to resonate with an innate human disposition towards truth and goodness. This aligns with philosophical ideas of a natural moral law or an innate sense of the transcendent. The Qur’an’s purpose is to activate and articulate this innate consciousness.

Practical Reflection & Application

This verse encourages us to approach the Qur’an with the intention of being “reminded.” The practical application is to read the Qur’an with a humble and a receptive heart, like that of the blind man. We should ask ourselves, “What is this verse reminding me of? How can I benefit from this reminder in my own life?” This approach transforms the act of reading from a passive intake of information to an active process of remembrance and spiritual growth.

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9. Fajarah (الْفَجَرَة) – The wicked

Linguistic Root & Etymology

The root is F-J-R (ф-ж-р), which means to split open. A fājir is a wicked or an immoral person, so called because they have “split open” the veil of righteousness and have transgressed openly.

Classical Exegesis (Tafsir)

In the final verse of Surah ‘Abasa (80:42), this is the final, defining title given to the disbelievers. “Those are the disbelievers, the wicked.” The commentators explain that their disbelief (kufr) is not just a private, intellectual error. It is a state that is inevitably manifested in a life of “wickedness” (fujūr). The two are inseparable. The one who covers the truth in their heart will inevitably transgress the limits of God in their actions. They are the ultimate combination of creedal corruption and behavioral corruption.

Thematic Context

This is the culminating description of the party of the damned. The surah has presented two opposing paths and two opposing destinies, which are reflected on the faces of their inhabitants. This verse provides the final, damning label for those with the dark and dusty faces. The theme is one of a perfect and a just correspondence. A life of “disbelief and wickedness” leads to a final state of darkness and humiliation.

Modern & Comparative Lens

The Qur’an’s linking of “disbelief” with “wickedness” is a powerful ethical and a theological statement. It is a rejection of the idea that one can be a “good person” while simultaneously being in a state of arrogant denial of the ultimate reality. The Qur’anic worldview is that true goodness must be grounded in a correct and a humble relationship with the Creator. A life that is not grounded in this truth will inevitably “split” into a state of moral chaos.

Practical Reflection & Application

This verse is a profound warning. The practical application is to be vigilant in protecting ourselves from both disbelief and wickedness. We should strive to be people whose faith is strong and whose actions are righteous. We must be careful that a weakness in our faith does not lead to a weakness in our morals, and that a weakness in our morals does not lead to a weakening of our faith. It is a call to a life of holistic and integrated piety.

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10. Falyanẓur al-insānu ilā ṭaʿāmih (فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ) – Then let mankind look at his food

Linguistic Root & Etymology

Falyanẓur is a command, “Then let him look.” Al-Insān is “mankind.” Ilā ṭaʿāmih is “to his food.”

Classical Exegesis (Tafsir)

In Surah ‘Abasa (76:24), after the rebuke of the ungrateful human being, this is the direct and a powerful command that is given. “Then let mankind look at his food.” The commentators explain that this is a call to a profound and a detailed reflection. It is an invitation to consider the entire, miraculous process that brings our food to our plates: the sending down of the rain, the splitting of the earth, the growing of the grain, the grapes, the olives, the dates, and all the other fruits and vegetables. The surah then proceeds to detail this very process.

Thematic Context

This is the central part of the surah’s argument from creation. The theme is to prove the reality of God’s power to resurrect by pointing to the undeniable and the recurring miracle of the creation of our own sustenance. The surah is saying: “O you who deny the resurrection, just look at the food you eat every day! The One who can bring forth this life from the dead earth is surely the One who can bring you forth from that same earth.” The argument is both simple and profound.

Modern & Comparative Lens

This verse is a powerful and an ancient call to a mindful and a reflective approach to food. In a modern world where most people are completely disconnected from the sources of their food, this verse is a radical invitation to “look” at the entire, complex chain of events that is involved. It is a call to an ecological and an agricultural consciousness that is rooted in a sense of theological awe. It is the ultimate “farm-to-table” reflection.

Practical Reflection & Application

This verse is a direct and a beautiful command for our daily lives. The practical application is to practice “mindful eating.” Before we eat, we should pause and “look at our food.” We should reflect on its journey, from the rain that fell from the sky to the farmer who harvested it. This simple act of reflection transforms the mundane act of eating into a profound and a continuous act of worship, a direct path to a deeper gratitude and a stronger faith.

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11. Farrat min qaswarah (فَرَّتْ مِن قَسْوَرَةٍ) – Fleeing from a lion

Linguistic Root & Etymology

Farrat is “it is fleeing.” Min qaswarah is “from a lion” or “from a hunter.”

Classical Exegesis (Tafsir)

In the powerful and a humiliating simile in Surah Al-Muddaththir (74:51), the disbelievers’ aversion to the Qur’an is described. “As if they were fleeing donkeys, fleeing from a lion.” The commentators explain that this is a depiction of their irrational and panicked reaction to the divine reminder. They hear the Qur’an, and instead of listening with reflection, they flee from it with the same mindless terror as a group of wild donkeys that has been startled by a predator. The image is one of utter and unthinking aversion.

Thematic Context

This connects to the theme of the irrationality of the disbelievers’ rejection of the truth. The surah has presented the Qur’an as a profound “reminder.” This simile shows the complete and utter failure of the disbelievers to engage with it on any rational level. Their response is not one of reasoned disagreement, but of a primal and an unthinking “flight.” The theme is a powerful critique of their intellectual cowardice.

Modern & Comparative Lens

The image of a person fleeing from a truth that they find threatening is a timeless one. This Qur’anic simile is a particularly powerful and belittling one. It is a literary and a psychological device that is designed to expose the foolishness and the cowardice of the disbelievers’ position. It is a profound insight into the psychology of avoidance.

Practical Reflection & Application

This verse is a powerful warning. We must never be among those who have such an aversion to the divine reminder that they flee from it like “startled donkeys fleeing from a lion.” The practical application is to cultivate the opposite state: a heart that finds its peace and its security in the remembrance of God, not one that flees from it. We should run *towards* the Qur’an, not away from it. It is our sanctuary, not our predator.

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12. Ghabarah (غَبَرَةٌ) – Dust

Linguistic Root & Etymology

The root is GH-B-R (г-б-р). Ghabarah is dust or a darkness that is mixed with dust.

Classical Exegesis (Tafsir)

In the final scene of Surah ‘Abasa (80:40), this is the description of the faces of the disbelievers on the Day of Judgment. “And other faces, that Day, will have upon them dust.” The commentators explain that this “dust” is a physical manifestation of their inner state of humiliation, shame, and despair. It is the opposite of the “radiance” on the faces of the believers. Their faces are covered in the “dust” of their own disgrace and the darkness of their impending doom.

Thematic Context

This is the culminating vision of the surah. It is the direct and the terrible counterpart to the shining and laughing faces of the believers. The theme is one of a final and an undeniable sorting. The surah has been a solemn and a serious warning, and this final verse is the terrifying consequence for those who failed to heed that warning. The “dust” on their faces is the final and the ultimate sign of their failure.

Modern & Comparative Lens

The image of a face “covered in dust” is a universal symbol of defeat, humiliation, and disgrace. It is the image of the fallen warrior or the shamed criminal. The Qur’an uses this powerful and visceral image to describe the final state of the arrogant deniers. It is a literary and a theological device to convey the sheer and absolute nature of their final disgrace.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live a life that will lead to a face that is shining with light on that Day, not one that is covered in “dust.” We should strive to “dust off” our hearts from the sins and the arrogance of this world through sincere and continuous repentance, so that we may be saved from the terrible “dust” of humiliation that will cover the faces of the wicked.

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13. Ghulbā (غُلْبًا) – Luxuriant

Linguistic Root & Etymology

The root is GH-L-B (г-л-б), which means to be thick or coarse. Ghulb is the plural of a word describing a garden that is thick, dense, and luxuriant with foliage.

Classical Exegesis (Tafsir)

In the description of the blessings of God in Surah ‘Abasa (76:30), the surah states, “And gardens, luxuriant.” The commentators explain that this is a sign of the perfection of God’s creative power. The rain does not just produce a sparse vegetation, but it produces “gardens” that are “luxuriant” and rich with a dense and an overlapping foliage. It is an image of ultimate fertility and abundance. This sign of worldly abundance is presented as a proof of God’s ability to create the ultimate abundance of Paradise.

Thematic Context

This is part of the surah’s argument from creation. The theme is to overwhelm the listener with the undeniable and the intricate evidence of a benevolent and a purposeful designer. The mention of “luxuriant gardens” is a beautiful and a powerful touch. The theme is that God’s mercy extends to all of His creation, and our own well-being is a result of His perfect and life-giving design.

Modern & Comparative Lens

The image of a “luxuriant garden” is a universal archetype of paradise and of a perfect and a thriving existence. The Qur’an uses this familiar and deeply appealing image to describe the beauty of the well-watered parts of God’s creation on earth. It is a call to an ecological consciousness that is rooted in a sense of awe for the beauty and the “luxuriance” of the natural world.

Practical Reflection & Application

This verse is a call to see the “luxuriant gardens” of this world as a sign of our Lord. The practical application is to be grateful for the beauty and the abundance of the natural world. When we see a lush garden, we should be reminded of the creative power of our Lord and of the even greater and more “luxuriant” gardens that He has prepared for the righteous. This turns the appreciation of nature into a profound act of worship.

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14. Istaġnā (اسْتَغْنَىٰ) – He considers himself self-sufficient

Linguistic Root & Etymology

The root is GH-N-Y (г-н-й), which means to be rich or self-sufficient. The verb istaghnā (Form X) means to consider oneself self-sufficient or to act as if one has no need of something.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:5), this is the description of the arrogant leader of the Quraysh to whom the Prophet was speaking. “As for he who considers himself self-sufficient.” The commentators explain that this is the root of his spiritual disease. His wealth and his power have made him feel “self-sufficient,” and this false sense of independence makes him feel that he has no need of God or of the guidance that the Prophet is bringing. It is this arrogance that makes his heart unreceptive to the message.

Thematic Context

This connects to the central theme of the surah: the true criteria of worth. The surah contrasts the one who “considers himself self-sufficient” with the one who comes “striving” and in a state of “fear.” The theme is that true spiritual richness is in the recognition of one’s own poverty and neediness before God. The one who is truly poor is the one who, because of his worldly wealth, feels “self-sufficient” from his own Lord.

Modern & Comparative Lens

The illusion of “self-sufficiency” is the core of the modern, secular, and individualistic worldview. This verse is a profound and an ancient critique of this. It asserts that from a theological perspective, this is the original and the ultimate delusion. A true understanding of reality begins with the recognition of our own profound and continuous dependence on our Creator for every moment of our existence.

Practical Reflection & Application

This verse is a powerful cure for arrogance. The practical application is to cultivate a deep and a constant sense of our own neediness (faqr) before God. We should never feel that we are “self-sufficient” and have no need of His guidance or His mercy. We should be in a constant state of turning to Him, recognizing that we are the poor and He is the only one who is truly Rich. This is the essence of humility and the key to a true relationship with God.

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15. Jāʾat al-ṣākhkhah (جَاءَتِ الصَّاخَّةُ) – The Deafening Blast comes

Linguistic Root & Etymology

Jāʾat means “it has come.” Al-Ṣākhkhah (root: Ṣ-KH-KH (ص-х-х)) is an intensive participle from the root meaning to strike with a sound so deafening that it almost makes one lose their hearing. It is a name for the second blast of the Trumpet.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:33), this is the announcement of the Day of Judgment. The commentators explain that this is one of the powerful and terrifying names for the Trumpet blast of the resurrection. It is called “The Deafening Blast” because its sound will be so overwhelming that it will “deafen” all other sounds and will be a shock to the very core of one’s being. It is the sound that will signal the beginning of the great and final assembly.

Thematic Context

This connects to the surah’s theme of the certainty and the terror of the Hereafter. The surah has presented the rational proofs for the resurrection, and it now presents the dramatic and the sensory reality of its beginning. The theme is one of a sudden and an overwhelming transition. The “Deafening Blast” is the event that will abruptly end the heedlessness of this world and will usher in the stark reality of the next.

Modern & Comparative Lens

The image of a great, world-ending “blast” is a powerful apocalyptic archetype. The Qur’an’s use of these powerful and onomatopoeic names, like “al-Ṣākhkhah,” is a key part of its rhetorical power. It is a literary and a theological device to make the listener “feel” the sound and the terror of the event being described.

Practical Reflection & Application

This verse is a profound and a sobering reminder of the gravity of the Day that is to come. The practical application is to live our lives with a healthy and a motivating awareness of this “Deafening Blast.” This awareness is not meant to be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to be quick to repent from our sins, so that on the Day of the “Deafening Blast,” we may be among those who are in the safety and the protection of God’s mercy.

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16. Kallā innahā tadhkirah (كَلَّا إِنَّهَا تَذْكِرَةٌ) – Nay! Indeed, it is a reminder

Linguistic Root & Etymology

Kallā is an emphatic “Nay!” or “Indeed!” Innahā is “indeed, it is.” Tadhkirah is a reminder.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:11), this is the divine commentary that concludes the opening story of the Prophet and the blind man. “Nay! Indeed, it is a reminder.” The commentators explain that “it” refers to the Qur’an or to this very surah. The word “Nay!” is a powerful and a definitive refutation of the Prophet’s initial action. It is a divine declaration that his priority should not have been with the arrogant leaders. The verse then affirms the true nature of the revelation: it is a “reminder,” and its benefit is for the one who is willing to be reminded, regardless of their social status.

Thematic Context

This connects to the surah’s central theme of the universal and the non-discriminatory nature of the divine guidance. The theme is that the Qur’an is a “reminder” that is available to all. The verse that follows emphasizes this: “So whoever wills may remember it.” The guidance is a matter of free and sincere choice, not a matter of social privilege. This is a foundational principle of the surah’s entire message.

Modern & Comparative Lens

The concept of a sacred text as a “reminder” is a significant one. It suggests that its truths are not meant to be alien, but are intended to resonate with an innate human disposition towards truth and goodness. This aligns with philosophical ideas of a natural moral law. The Qur’an’s purpose is to activate and to articulate this innate consciousness. The declaration that “whoever wills may remember it” is a powerful statement of free will and individual responsibility.

Practical Reflection & Application

This verse encourages us to engage with the Qur’an with the intention of being “reminded.” The practical application is to see the Qur’an as our own personal “reminder.” We should read it with a humble and a receptive heart, recognizing that our choice to “remember it” is a free and a consequential one. It is a call to take full responsibility for our own spiritual journey.

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17. Kirāmin bararah (كِرَامٍ بَرَرَةٍ) – Noble and righteous

Linguistic Root & Etymology

Kirām is the plural of noble or honored. Bararah is the plural of righteous.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:16), the angels who are the scribes of the revelation are described as being in the hands of scribes who are “noble and righteous.” The commentators explain that this is a description of the perfect character of these angelic ambassadors. They are “noble” (kirām) in their being, and they are “righteous” (bararah) in their conduct. They are perfectly and completely obedient to their Lord. This is mentioned to emphasize the absolute purity and the integrity of the channel through which the divine revelation is transmitted.

Thematic Context

This connects to the theme of the sacred and the honored nature of the divine revelation. The surah has described the revelation as being in “honored scriptures, exalted and purified.” This verse describes the hands that carry it. The theme is that every single aspect of the revelation is characterized by purity and nobility. The source is pure, the scriptures are pure, and the angelic carriers are pure. This is a powerful argument for the absolute and uncorrupted nature of the Qur’an.

Modern & Comparative Lens

The concept of angels as beings of perfect “righteousness” is a key feature of Islamic angelology. This is contrasted with the nature of humans and jinn, who have free will and are capable of both righteousness and sin. The “righteousness” of the angels is a sign of their perfect and unwavering submission to the divine will. They are the ultimate model of a creature that is in a state of perfect and continuous obedience.

Practical Reflection & Application

This verse, in describing the perfection of the angels, should inspire in us a desire to be among the “righteous” ourselves. The practical application is to strive to emulate, in our own limited human way, the beautiful qualities of the angels. We should strive for a life of sincerity, of obedience, and of “righteousness,” so that we may be worthy of being in the company of these noble and righteous beings in the Hereafter.

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18. Lammā yaqḍi mā amarah (لَمَّا يَقْضِ مَا أَمَرَهُ) – He has not yet accomplished what He commanded him

Linguistic Root & Etymology

Lammā yaqḍi means “he has not yet accomplished.” Mā amarah is “what He commanded him.”

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:23), after recounting the magnificent story of the human being’s creation and provision, the surah makes this sad and poignant statement. “Nay! Man has not yet accomplished what He commanded him.” The commentators explain that this is a general statement about the ungrateful human being. Despite all the magnificent blessings that God has bestowed upon him—creating him, guiding him, providing his food—the human being, in general, falls short and fails to fulfill the simple “command” for which he was created: to be a grateful and an obedient servant. It is a statement of the profound ingratitude of man.

Thematic Context

This connects to the surah’s central theme of the contrast between the immense blessings of God and the profound ingratitude of the human being. The surah has just detailed the miracle of our creation and our sustenance. This verse is the sorrowful conclusion. The theme is one of a great and a tragic disconnect. The divine generosity is met with human negligence. The surah is a powerful call to bridge this gap by “accomplishing what He has commanded us.”

Modern & Comparative Lens

The concept of the human being “falling short” of their potential or their duty is a central theme in many philosophical and religious traditions. This verse is a powerful and a concise Qur’anic expression of this. It is not a statement of a permanent and an inescapable “original sin,” but a description of a general human tendency towards negligence that must be overcome through conscious effort and divine guidance.

Practical Reflection & Application

This verse is a powerful and a humbling mirror for our own lives. We should be honest with ourselves and recognize our own shortcomings in fulfilling the “command” of our Lord. The practical application is to see our lives as a continuous project of striving to “accomplish what He has commanded us.” We should not be complacent. We should be in a constant state of self-evaluation and self-improvement, always seeking to better fulfill our purpose as grateful and obedient servants of our Creator.

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19. Mā akfarah (مَا أَكْفَرَهُ) – How ungrateful he is!

Linguistic Root & Etymology

This is an exclamation of wonder. Mā is “How…!” Akfarah (root: K-F-R (к-ф-р)) is an intensive form, meaning “how extreme is his disbelief/ingratitude!”

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:17), a powerful and a direct curse is pronounced upon the human being. “Cursed is man; how ungrateful he is!” The commentators explain that this is an exclamation of divine wonder at the sheer and profound ingratitude of the human being. God has created him from a humble origin, has perfected his form, and has made his path easy, yet his response is to deny his Creator and to be ungrateful for all of His blessings. The verse is a powerful expression of the irrationality and the ugliness of this ingratitude.

Thematic Context

This is a central theme of the second part of the surah. The surah is a sustained argument against human arrogance and ingratitude. This verse is the thesis statement of that argument. The theme is a powerful one of contrast. The surah will now proceed to detail the magnificent blessings of God, and all of these are presented as a refutation of the profound and the irrational “ingratitude” of man.

Modern & Comparative Lens

The problem of human ingratitude is a central theme in all spiritual traditions. This verse is a particularly powerful and an emotional expression of this. It is not a cold, philosophical statement, but an exclamation of divine sorrow and wonder. It is a powerful literary and a theological device to convey the sheer, tragic absurdity of the human choice to be ungrateful to the source of all of its blessings.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be extremely vigilant that we are not the subject of this terrible divine exclamation. The practical application is to cultivate the opposite quality in our own lives: a deep and an abiding gratitude (shukr). We should be in a constant state of recognizing and giving thanks for the blessings of our Lord. This is the only protection from the state of being “extremely ungrateful.”

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20. Marfūʿatin muṭahharah (مَّرْفُوعَةٍ مُّطَهَّرَةٍ) – Exalted and purified

Linguistic Root & Etymology

Marfūʿah is exalted or raised high. Muṭahharah is purified.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:14), this is the description of the “honored scriptures” in which the revelation is contained. The commentators explain that these scriptures—the Preserved Tablet (al-Lawḥ al-Maḥfūẓ)—are “exalted” in their rank and their status, far above the reach of any corruption. And they are “purified” from any falsehood, any error, and any touch of the devils. This is a description of the perfect and the pristine nature of the source of the divine revelation.

Thematic Context

This connects to the theme of the sacred and the honored nature of the divine revelation. The surah has presented the Qur’an as a “reminder.” This section of the surah is a detailed description of the glorious and the pure origin of that reminder. The theme is one of profound and absolute authority. The message is to be taken with the utmost seriousness because its source is so “exalted and purified.”

Modern & Comparative Lens

The concept of a “heavenly book” or a divine, pre-existent scripture is a powerful theological idea. The Qur’an’s description of this book as “exalted and purified” is a powerful statement of its transcendent and uncorrupted nature. It is the ultimate guarantee of the integrity and the authenticity of the revealed message.

Practical Reflection & Application

This verse should instill in our hearts a profound reverence for the Qur’an, which is a transcription of these “exalted and purified” scriptures. The practical application is to treat the Qur’an with the utmost respect. We should handle it with physical purity, and, more importantly, we should approach its message with a pure heart and a sincere intention. It is a call to honor the Book of Allah in a way that is befitting of its “exalted and purified” source.

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21. Mā yudrīka (وَمَا يُدْرِيكَ) – And what would make you know?

Linguistic Root & Etymology

This is a rhetorical question. Mā is “what?” Yudrīka (root: D-R-Y (д-р-й)) means “would make you know” or “would give you perception.”

Classical Exegesis (Tafsir)

In the opening story of Surah ‘Abasa (80:3), this is the gentle but profound question that God poses to the Prophet. After he frowned at the blind man, the verse asks, “And what would make you know? Perhaps he might be purified.” The commentators explain that this is a divine reminder of the limits of human knowledge, even for a prophet. The Prophet was acting on his outward judgment: he saw the arrogant leaders as a greater potential for the faith. This verse is a gentle correction. The Prophet cannot know the hidden reality of the hearts. The blind man, who seemed insignificant, might have been the one whose heart was most ready to be “purified.”

Thematic Context

This connects to the central theme of the surah: the true criteria of worth are the unseen realities of the heart, which are known only to God. The theme is a powerful one of humility. The surah is a call to not judge by outward appearances. This question is the very heart of that call. It is a reminder that our own knowledge is limited, and we must therefore be humble in our judgments of others and rely on the clear principles of the divine guidance.

Modern & Comparative Lens

The question “What do you know?” is a powerful Socratic one, a call to an epistemological humility. This Qur’anic verse is a beautiful and a gentle expression of this. It is a timeless and a universal warning against the dangers of making judgments based on superficial and incomplete information. It is a call to a more humble and a more cautious approach to our evaluation of other people.

Practical Reflection & Application

This verse is a profound and a practical guide for our daily interactions. The practical application is to be extremely careful in our judgments of other people. We should remember that we “do not know” the reality of their hearts or the true potential of their souls. We should avoid the arrogance of thinking that we can judge who is “better” or who is more “worthy.” It is a call to treat every soul with respect and to leave the ultimate judgment of their hearts to God.

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22. Matāʿan lakum wa li-anʿāmikum (مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ) – An enjoyment for you and for your grazing livestock

Linguistic Root & Etymology

Matāʿ is a temporary enjoyment or a provision. Lakum is “for you.” Wa li-anʿāmikum is “and for your grazing livestock.”

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:32), after the detailed and magnificent description of the creation of the food chain, the surah states the ultimate purpose of all of this. “[As] an enjoyment for you and for your grazing livestock.” The commentators explain that this is a profound statement of the benevolent and the purposeful nature of the creation. This entire, magnificent and intricate ecosystem has been designed by God as a “provision” and a “source of enjoyment” for humanity and for the animals that serve them. It is a direct and an undeniable sign of a loving and a purposeful creator.

Thematic Context

This connects to the surah’s theme of the signs of God’s mercy and power in the creation. The surah has presented a series of grand cosmic signs. This verse is the conclusion. The theme is one of a profound and a humbling grace. The entire world has been set up as a “provision” for us. This should lead to a state of immense gratitude and a recognition of our duty to worship the one who has provided it all.

Modern & Comparative Lens

The concept of the universe being “for us” is a powerful one. This stands in stark contrast to a modern, nihilistic worldview that might see human existence as a meaningless and an insignificant accident in a random cosmos. The Qur’an’s vision is a profoundly optimistic and a purposeful one. The universe is a home that has been perfectly designed for our “enjoyment” and our sustenance, and this comes with the great responsibility of stewardship.

Practical Reflection & Application

This verse should fill our hearts with a deep and an abiding sense of gratitude. We are the honored recipients of an entire ecosystem that has been created for our “enjoyment.” The practical application is to enjoy the blessings of this world with a thankful heart, and to show our gratitude by being good stewards of this great trust. We should use the “provisions” of this world in a way that is pleasing to the one who has so graciously provided them.

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23. Miskīn (مِسْكِين) – A needy person

Linguistic Root & Etymology

The root is S-K-N (с-к-н), which means to be still or to be at rest. A miskīn is a poor or a needy person, so called because their poverty has made them “still” and has restricted their movement and their ability to earn.

Classical Exegesis (Tafsir)

In the confession of the criminals in Hell in Surah Al-Muddaththir (74:44), the second reason they give for their damnation is, “Nor did we used to feed the needy (al-miskīn).” The commentators explain that this is a sign of their profound social and spiritual failure. Their disbelief in God was coupled with a complete lack of compassion for His creation. The act of “feeding the needy” is presented not as a minor act of charity, but as a fundamental and a necessary proof of a sincere faith. To neglect this duty is a primary cause of one’s ruin.

Thematic Context

This connects to the theme of the practical and the social consequences of faith. The surah makes it clear that belief is not just a private, theological matter. True belief in the Day of Judgment must necessarily lead to a compassionate concern for His creation. The failure to have this social conscience is presented as a primary and a damning sin, on par with the failure to pray. The theme is a powerful statement on the inseparability of faith and social justice.

Modern & Comparative Lens

The concern for the “needy” is a central ethical principle in all the great religious and humanitarian traditions. The Qur’an’s placement of this as the second of the four great reasons for damnation gives it a profound and a non-negotiable importance. It is a timeless critique of a society or an individual that is so consumed with their own pursuits that they are indifferent to the suffering of the poor.

Practical Reflection & Application

This verse is a direct and a powerful command. The practical application is that our faith must be a socially engaged one. We must be among those who are active in “feeding the needy” in our own communities. This is not just a praiseworthy, voluntary act; it is a fundamental and a necessary part of a complete and a salvific faith. It is a key characteristic that separates the companions of the Garden from the companions of Saqar.

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24. Muṭahharah (مُّطَهَّرَة) – Purified

Linguistic Root & Etymology

The root is Ṭ-H-R (т-х-р), meaning to be pure. Muṭahharah is a passive participle, meaning that which has been purified.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:14), this is the second description of the “honored scriptures.” They are “exalted, purified.” The commentators explain that the source of the revelation is “purified” from any falsehood, any error, and any touch of the devils. It is a statement of the perfect and the pristine nature of the Preserved Tablet, from which the Qur’an is transcribed. Its purity is absolute and is guaranteed by God Himself.

Thematic Context

This connects to the theme of the sacred and the honored nature of the divine revelation. The surah has presented the Qur’an as a “reminder.” This section of the surah is a detailed description of the glorious and the pure origin of that reminder. The theme is one of profound and absolute authority. The message is to be taken with the utmost seriousness because its source is so “exalted and purified.”

Modern & Comparative Lens

The concept of a “pure” or an “uncorrupted” scripture is a central claim of Islam for the Qur’an. This verse is a powerful statement of this. It asserts that the celestial source-text of the revelation is perfectly “purified.” This is the theological basis for the belief in the Qur’an’s textual and its conceptual incorruptibility. It is a claim to a perfect and a divinely-guarded transmission.

Practical Reflection & Application

This verse should instill in our hearts a profound reverence for the Qur’an, which is a transcription of these “exalted and purified” scriptures. The practical application is to treat the Qur’an with the utmost respect. We should handle it with physical purity, and, more importantly, we should approach its message with a pure heart and a sincere intention. It is a call to honor the Book of Allah in a way that is befitting of its “exalted and purified” source.

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25. Musfirah (مُسْفِرَةٌ) – Shining

Linguistic Root & Etymology

The root is S-F-R (с-ф-р), which means to shine or to dawn. Musfirah is an active participle, describing a face that is shining, bright, or radiant.

Classical Exegesis (Tafsir)

In the final scene of Surah ‘Abasa (80:38), this is the first description of the faces of the believers on the Day of Judgment. “Faces, that Day, will be shining.” The commentators explain that this is the outward manifestation of their inner state of joy, peace, and security. Their faces will be literally “shining” with the light of their faith and the bliss of their impending reward. This radiance is a sign of their success and their honored status. It is the beauty of a soul that is at peace and is content with its Lord.

Thematic Context

This is the culminating vision of the surah. It is the direct and the beautiful counterpart to the dark and dusty faces of the disbelievers. The theme is one of a final and an undeniable sorting. The surah has been a solemn and a serious warning, and this final verse is the beautiful and the hopeful promise that is the goal of the entire discourse. The surah is a call to the deeds that will lead to this state of a “shining” face.

Modern & Comparative Lens

The image of a “shining” or a “radiant” face is a universal and a timeless symbol of ultimate happiness and success. The Qur’an uses this powerful and deeply appealing image to describe the final state of the righteous. It is a vision of a heaven where the inner joy of the soul is so profound that it is physically manifested as a radiant and a shining light upon the face.

Practical Reflection & Application

This verse should fill our hearts with a deep and a beautiful aspiration. We should strive to be among those whose faces will be “shining” on that Day. The practical application is to cultivate the inner state of faith, hope, and sincerity that is the source of that radiant light. By turning our hearts towards our Lord in this life, we hope to be among those whose faces will be “shining” in joyful expectation in the next.

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26. Mustabshirah (مُسْتَبْشِرَةٌ) – Rejoicing

Linguistic Root & Etymology

The root is B-SH-R (б-ш-р), which means good news. The participle mustabshirah is one who is rejoicing or is receiving good news (bushrā).

Classical Exegesis (Tafsir)

In the final scene of Surah ‘Abasa (80:39), this is the second description of the faces of the believers. “Laughing, rejoicing.” The commentators explain that their state is one of active and expressive joy. They are not just in a state of passive peace; they are “rejoicing” in the magnificent reward and the “good news” that they have received from their Lord. Their joy is an active and a celebratory one. It is the ultimate expression of a soul that has achieved the ultimate success.

Thematic Context

This is the culminating vision of the surah. It is the direct and the beautiful counterpart to the dark and dusty faces of the disbelievers. The theme is one of a final and an undeniable sorting. The surah has been a solemn and a serious warning, and this final verse is the beautiful and the hopeful promise that is the goal of the entire discourse. The surah is a call to the deeds that will lead to this state of a “laughing and rejoicing” face.

Modern & Comparative Lens

The image of a “laughing and rejoicing” face is a universal and a timeless symbol of ultimate happiness and success. The Qur’an uses this powerful and deeply appealing image to describe the final state of the righteous. It is a vision of a heaven that is not a place of solemn and boring worship, but is a place of active, vibrant, and expressive joy. It is the ultimate fulfillment of the human longing for happiness.

Practical Reflection & Application

This verse should be a profound and a powerful motivation for us. This is the state that we hope to be in on that great Day. The practical application is to live a life that will be a cause for this laughter and this rejoicing. We should strive to be people of faith and of gratitude, people whose lives are a source of joy for others, with the sincere and the beautiful hope that our own faces will be among the “laughing and rejoicing” ones on the Day of Judgment.

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27. Muṭahharah (مُطَهَّرَة) – Purified

Linguistic Root & Etymology

The root is Ṭ-H-R (т-х-р), meaning to be pure. Muṭahharah is a passive participle, meaning that which has been purified.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:14), this is the second description of the “honored scriptures.” They are “exalted, purified.” The commentators explain that the source of the revelation is “purified” from any falsehood, any error, and any touch of the devils. It is a statement of the perfect and the pristine nature of the Preserved Tablet, from which the Qur’an is transcribed. Its purity is absolute and is guaranteed by God Himself.

Thematic Context

This connects to the theme of the sacred and the honored nature of the divine revelation. The surah has presented the Qur’an as a “reminder.” This section of the surah is a detailed description of the glorious and the pure origin of that reminder. The theme is one of profound and absolute authority. The message is to be taken with the utmost seriousness because its source is so “exalted and purified.”

Modern & Comparative Lens

The concept of a “pure” or an “uncorrupted” scripture is a central claim of Islam for the Qur’an. This verse is a powerful statement of this. It asserts that the celestial source-text of the revelation is perfectly “purified.” This is the theological basis for the belief in the Qur’an’s textual and its conceptual incorruptibility. It is a claim to a perfect and a divinely-guarded transmission.

Practical Reflection & Application

This verse should instill in our hearts a profound reverence for the Qur’an, which is a transcription of these “exalted and purified” scriptures. The practical application is to treat the Qur’an with the utmost respect. We should handle it with physical purity, and, more importantly, we should approach its message with a pure heart and a sincere intention. It is a call to honor the Book of Allah in a way that is befitting of its “exalted and purified” source.

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28. Nuṭfah (نُطْفَة) – A sperm-drop

Linguistic Root & Etymology

The root is N-Ṭ-F (н-т-ф), meaning to drip. A nuṭfah is a small drop of fluid, specifically a sperm-drop.

Classical Exegesis (Tafsir)

In the argument for the resurrection in Surah ‘Abasa (80:19), the surah reminds the human being of his origin. “From a sperm-drop He created him and destined for him.” The commentators explain that this is a call to reflect on our own humble and seemingly insignificant beginnings. The One who has the power to create a complex and a perfect human being from a single, despised “drop of fluid” is surely capable of bringing that same human being back to life after they have turned to dust. It is the ultimate argument from the greater to the lesser creation.

Thematic Context

This connects to the surah’s theme of proving the reality of the resurrection through the signs of the “first creation.” The surah has presented the denier’s ingratitude, and this section is a powerful, rational, and deeply personal refutation of that arrogance. The theme is one of a profound and an undeniable miracle. The creation from a “nuṭfah” is the personal and the biological proof that every single human being carries within the story of their own past, a proof that points to the reality of their own future.

Modern & Comparative Lens

The scientific understanding of human reproduction, from the single sperm that fertilizes an egg to the complex development of the embryo, has only served to amplify the sense of wonder that this verse seeks to inspire. The Qur’an’s use of this specific and accurate biological term is seen by many modern commentators as a sign of its divine origin. The verse is a call to a science that is coupled with a sense of awe and humility.

Practical Reflection & Application

This verse is a powerful and a direct cure for the disease of pride. The practical application is to regularly reflect on our own humble origins from a “sperm-drop.” When we are tempted by feelings of arrogance or self-importance, we should remember this reality. This simple reflection is a powerful tool for grounding ourselves in our true state as humble and dependent servants of our magnificent Creator.

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29. Qaddarah (فَقَدَّرَهُ) – And He destined for him

Linguistic Root & Etymology

The root is Q-D-R (қ-д-р), which means to measure, to decree, or to have power. The verb qaddarah means “He has decreed for him,” “He has measured for him,” or “He has destined for him.”

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:19), after mentioning the creation of man from a sperm-drop, the verse says, “He created him and destined for him.” The commentators explain that this is a statement of the perfect and the precise nature of the divine decree (qadar). God does not just create us; from that very first moment, He “destines” for us our entire life’s course: our provision, our lifespan, our appearance, and whether we will be wretched or happy. This is all part of a perfect and a pre-written divine plan.

Thematic Context

This connects to the theme of God’s absolute sovereignty and His perfect, purposeful design. The surah is a call to recognize this. The theme is that our lives are not a random accident, but are part of a wise and a purposeful divine “destiny.” This is a profound and a humbling reality that should lead us to a state of submission and trust in the one who is the ultimate planner.

Modern & Comparative Lens

The theological concept of predestination (qadar) is a complex and a profound one. This verse is a key text for this doctrine. It is a rejection of a worldview based on random chance. It posits a universe and a human life that are deeply ordered and purposeful. This can be compared to the scientific concept of our lives being “determined” by our genetic code, but the Qur’an gives this determination a divine and a purposeful source.

Practical Reflection & Application

This verse is a powerful cure for anxiety and a source of profound peace. The practical application is to cultivate a deep and an abiding belief in the divine decree. When something good happens, we should be grateful, knowing it was “destined” for us by God. When something difficult happens, we should be patient, knowing that this too is a “destined” part of our test from a Lord whose wisdom is perfect. This is the key to finding peace in all of life’s circumstances.

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30. Qaḍbā (وَقَضْبًا) – And green fodder

Linguistic Root & Etymology

Qaḍb is a specific term for green fodder that is cut for animals, such as clover or alfalfa.

Classical Exegesis (Tafsir)

In the description of the blessings of the rain in Surah ‘Abasa (76:28), this is the third of the plants mentioned. “And We cause to grow therein grain, and grapes and green fodder.” The commentators explain that this is another sign of the detailed and the all-encompassing nature of God’s providence. He not only grows the grain and the fruits for human beings, but also the specific “fodder” that is the sustenance for their livestock. It is a picture of a complete and a perfectly designed agricultural system.

Thematic Context

This is part of the surah’s argument from creation. The theme is to overwhelm the listener with the undeniable and the intricate evidence of a benevolent and a purposeful designer. The mention of “green fodder” is a beautiful and a subtle touch. The theme is that God’s mercy extends to all of His creation, and our own well-being is inextricably linked to the well-being of the animals that He has created for our benefit.

Modern & Comparative Lens

The mention of “fodder” is a powerful statement of ecological consciousness. It is a recognition of the importance of the entire food chain. This verse is a beautiful and an ancient statement on the interconnectedness of life. It provides a theological basis for the importance of caring for our livestock and for preserving the natural “pastures” that sustain them. It is a holistic and an ecosystem-based view of divine providence.

Practical Reflection & Application

This verse is a call to be grateful for the full spectrum of God’s blessings, both the direct and the indirect. The practical application is to be mindful of the blessing of our livestock and to treat them with kindness and care. It is a reminder that the meat and the milk that we consume are a direct result of the “fodder” that God has so graciously caused to grow. It is a call to a deep and a holistic gratitude for the entire web of life that sustains us.

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31. Qatarah (قَتَرَةٌ) – Darkness

Linguistic Root & Etymology

Qatarah is a darkness that is mixed with the blackness of smoke or dust.

Classical Exegesis (Tafsir)

In the final scene of Surah ‘Abasa (80:41), this is the second description of the faces of the disbelievers. “Upon them is dust. Overwhelming them is a dark gloom.” The commentators explain that this is a powerful and a layered description of their state. Their faces are covered in the “dust” (ghabarah) of their humiliation, and this is then overlaid with a “dark gloom” (qatarah) of their inner despair and the reality of the punishment to come. It is an image of a profound and a multi-layered misery.

Thematic Context

This is the culminating vision of the surah. It is the direct and the terrible counterpart to the shining and rejoicing faces of the believers. The theme is one of a final and an undeniable sorting. The surah has been a solemn and a serious warning, and this final verse is the terrifying consequence for those who failed to heed that warning. The “darkness” on their faces is the final and the ultimate sign of their failure.

Modern & Comparative Lens

The image of a face “covered in darkness” is a universal symbol of despair, sorrow, and damnation. The Qur’an’s use of two distinct words—”dust” and “dark gloom”—is a powerful literary device that creates a sense of a comprehensive and an overwhelming misery. It is not just a simple sadness; it is a state of being completely enveloped in the darkness of one’s own evil deeds.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to live a life that will lead to a face that is shining with light on that Day, not one that is covered in “darkness.” We should strive to fill our hearts with the light of faith and our lives with the light of good deeds, so that we may be saved from the terrible “dark gloom” that will overwhelm the faces of the wicked.

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32. Qutila al-insānu (قُتِلَ الْإِنسَانُ) – Cursed is man

Linguistic Root & Etymology

Qutila is a curse, literally “may he be slain.” Al-Insān is “man.”

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:17), this is the powerful and a direct curse that is pronounced upon the ungrateful human being. “Cursed is man; how ungrateful he is!” The commentators explain that this is an exclamation of divine anger and wonder at the sheer and profound ingratitude of the human being. God has created him from a humble origin, has perfected his form, and has made his path easy, yet his response is to deny his Creator and to be ungrateful for all of His blessings. The verse is a powerful expression of the irrationality and the ugliness of this ingratitude.

Thematic Context

This is a central theme of the second part of the surah. The surah is a sustained argument against human arrogance and ingratitude. This verse is the thesis statement of that argument. The theme is a powerful one of contrast. The surah will now proceed to detail the magnificent blessings of God, and all of these are presented as a refutation of the profound and the irrational “ingratitude” of man that is so great that it deserves a divine “curse.”

Modern & Comparative Lens

The problem of human ingratitude is a central theme in all spiritual traditions. This verse is a particularly powerful and an emotional expression of this. It is not a cold, philosophical statement, but an exclamation of divine sorrow and wonder. It is a powerful literary and a theological device to convey the sheer, tragic absurdity of the human choice to be ungrateful to the source of all of its blessings.

Practical Reflection & Application

This verse is a profound and a sobering warning. We must be extremely vigilant that we are not the subject of this terrible divine curse. The practical application is to cultivate the opposite quality in our own lives: a deep and an abiding gratitude (shukr). We should be in a constant state of recognizing and giving thanks for the blessings of our Lord. This is the only protection from the state of being “extremely ungrateful.”

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33. As-Sabīla yassarah (السَّبِيلَ يَسَّرَهُ) – The way, He made easy for him

Linguistic Root & Etymology

Al-Sabīl is the way. Yassarah (root: Y-S-R (й-с-р)) means “He made it easy.”

Classical Exegesis (Tafsir)

In the passage on human creation in Surah ‘Abasa (80:20), the surah states, “Then the way He made easy for him.” The commentators have offered two primary and complementary interpretations. The first is a physical one: God has made the “way” of birth easy for the human being, a miraculous exit from the narrow passage of the womb. The second, and more encompassing, interpretation is that God has made the “way” of guidance easy for him. He has equipped the human being with the natural disposition (fiṭrah) and the intellectual faculties to recognize the truth, and He has sent the messengers and the books to make the “way” to salvation clear and easy.

Thematic Context

This connects to the surah’s theme of the profound and the comprehensive nature of God’s blessings. The surah is a powerful refutation of human ingratitude. The theme is that our very ability to navigate the world, both physically and spiritually, is a direct result of the “ease” that God has created for us. This leaves the ungrateful human being with absolutely no excuse for their denial.

Modern & Comparative Lens

The concept that the “path” of righteousness has been “made easy” is a central and a hopeful one in Islamic theology. It is a rejection of the idea that guidance is an impossibly difficult or an esoteric affair. This verse is a powerful statement of the accessibility of the divine way. It is a universal path that has been made “easy” for all who would sincerely seek to walk upon it.

Practical Reflection & Application

This verse is a powerful source of hope and a call to gratitude. We should be thankful that God has “made the way easy” for us. The practical application is to walk this easy path with a joyful and a willing heart. We should not be among those who, out of laziness or arrogance, refuse to take a path that has been so mercifully smoothed for them by their Lord. It is a call to embrace the beautiful and the easy path of Islam.

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34. As-Safarati (سَفَرَة) – The Scribes

Linguistic Root & Etymology

Safarati is the plural of sāfir (root: S-F-R (с-ф-р)), which means to travel or to write. A sāfir is an ambassador, a messenger, or a scribe who writes in a large book (a sifr).

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:15), the honored scriptures are described as being “in the hands of scribes.” The commentators are in unanimous agreement that these “scribes” are the angels who are responsible for transcribing the divine revelation from the Preserved Tablet and for conveying it to the prophets. The term emphasizes their role as the trustworthy ambassadors and the meticulous recorders of the divine word.

Thematic Context

This connects to the theme of the sacred and the honored nature of the divine revelation. The surah has described the revelation as being in “honored scriptures, exalted and purified.” This verse describes the hands that carry it. The theme is that every single aspect of the revelation is characterized by purity and nobility. The source is pure, the scriptures are pure, and the angelic “scribes” who transmit it are pure. This is a powerful argument for the absolute and uncorrupted nature of the Qur’an.

Modern & Comparative Lens

The concept of an “angelic scribe” is a powerful one. It is a theological statement on the perfect and the incorruptible nature of the chain of transmission of the divine word. It is a rejection of any theory that would suggest that the revelation was corrupted or altered during its transmission from the heavens to the earth. The “scribes” are a guarantee of the text’s perfect integrity.

Practical Reflection & Application

This verse should instill in our hearts a profound reverence for the Qur’an. We are engaging with a message that has been transmitted by the hands of noble and righteous angelic “scribes.” The practical application is to treat the Qur’an with the utmost respect and to be confident in its perfect preservation. It is a call to be grateful for the gift of a revelation that has reached us through such a pure and a trustworthy channel.

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35. Aṣ-Ṣākhkhah (الصَّاخَّةُ) – The Deafening Blast

Linguistic Root & Etymology

The root is Ṣ-KH-KH (ص-х-х). Al-Ṣākhkhah is an intensive participle from the root meaning to strike with a sound so deafening that it almost makes one lose their hearing. It is a name for the second blast of the Trumpet.

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:33), this is the announcement of the Day of Judgment. The commentators explain that this is one of the powerful and terrifying names for the Trumpet blast of the resurrection. It is called “The Deafening Blast” because its sound will be so overwhelming that it will “deafen” all other sounds and will be a shock to the very core of one’s being. It is the sound that will signal the beginning of the great and final assembly, a sound so powerful that it will make a man flee from his own brother, mother, and father.

Thematic Context

This connects to the surah’s theme of the certainty and the terror of the Hereafter. The surah has presented the rational proofs for the resurrection, and it now presents the dramatic and the sensory reality of its beginning. The theme is one of a sudden and an overwhelming transition. The “Deafening Blast” is the event that will abruptly end the heedlessness of this world and will sever all worldly ties, ushering in the stark and individual reality of the next life.

Modern & Comparative Lens

The image of a great, world-ending “blast” is a powerful apocalyptic archetype. The Qur’an’s use of these powerful and onomatopoeic names, like “al-Ṣākhkhah,” is a key part of its rhetorical power. It is a literary and a theological device to make the listener “feel” the sound and the terror of the event being described.

Practical Reflection & Application

This verse is a profound and a sobering reminder of the gravity of the Day that is to come. The practical application is to live our lives with a healthy and a motivating awareness of this “Deafening Blast.” This awareness is not meant to be a source of despair, but a source of vigilance. It should motivate us to be diligent in our good deeds and to build a relationship with God that will be our only true refuge on the Day when all other relationships will be of no avail.

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36. Shaʾnun yughnīh (شَأْنٌ يُغْنِيهِ) – A matter that will preoccupy him

Linguistic Root & Etymology

Shaʾn is a matter, an affair, or a concern. Yughnīh (root: GH-N-Y (г-н-й)) means “it will make him self-sufficient” or, in this context, “it will completely preoccupy him.”

Classical Exegesis (Tafsir)

In Surah ‘Abasa (80:37), after describing how a man will flee from his closest relatives on the Day of Judgment, the surah gives the reason why. “For every man, that Day, is a matter that will preoccupy him.” The commentators explain that on that Day, the terror of the situation and the overwhelming concern for one’s own personal salvation will be so great that it will completely “preoccupy” every soul. There will be no mental or emotional capacity left to be concerned with anyone else, not even one’s own mother or children. It is a state of ultimate and absolute self-concern.

Thematic Context

This connects to the surah’s theme of the absolute and individual nature of the final accountability. The surah has emphasized the importance of our worldly relationships, but this verse shows that in the Hereafter, all of these bonds will be severed by the overwhelming power of the final reckoning. The theme is a powerful and a sobering one: on that Day, we will all stand alone, completely “preoccupied” with our own affair.

Modern & Comparative Lens

The psychological state of being completely “preoccupied” or “absorbed” by a single, overwhelming concern is a familiar human experience. This verse is a powerful and an ultimate depiction of this. It is a timeless and a profound insight into the human condition at its most extreme. It is a state where the self and its own fate become the one and only reality.

Practical Reflection & Application

This verse is a profound and a direct warning. The practical application is to prepare for this Day by cultivating a faith and a record of good deeds that will be a source of peace for us, not a source of preoccupying terror. It is also a call to be compassionate and to strengthen our family ties *for the sake of God* in this life, so that we may have the hope of being joyfully reunited with our loved ones in the next, after the great “preoccupation” of the judgment is over.

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37. Talahhā (تَلَهَّىٰ) – You are distracted

Linguistic Root & Etymology

The root is L-H-W (л-х-у), which means to be amused or distracted. The verb talahhā (Form V) means to be distracted or to be heedless of something.

Classical Exegesis (Tafsir)

In the opening story of Surah ‘Abasa (80:10), this is the second part of the divine correction of the Prophet. “But as for he who came to you striving, and he is fearful, from him you are distracted.” The commentators explain that this is a description of the Prophet’s state of mind at that moment. His focus and his attention were completely occupied by the powerful leaders of the Quraysh, and this “distracted” him from giving his attention to the sincere, blind seeker. The verse is a gentle but a clear rebuke of this momentary lapse in priorities.

Thematic Context

This connects to the central theme of the surah: the true criteria of worth. The theme is that a believer’s attention, like their honor, should be directed towards the one who is most worthy in God’s sight, not in the sight of the world. The Prophet’s momentary “distraction” is used as a powerful and a universal lesson for all believers. The surah is a call to a state of focused attention on what truly matters.

Modern & Comparative Lens

The problem of “distraction” is a central challenge of the modern human condition. This verse is a profound and an ancient diagnosis of this. It is a timeless lesson on the danger of being “distracted” by the glamorous and the powerful, and of thereby neglecting the humble and the sincere. It is a powerful call to a life of mindful and focused priorities.

Practical Reflection & Application

This verse is a direct and a powerful mirror for our own lives. We are all prone to being “distracted” by the glittering and the powerful things of this world. The practical application is to constantly re-focus our attention on what is truly important in the sight of God. We should give our best and most focused attention to the sincere seekers of truth and to the humble acts of worship, and we should be careful not to be “distracted” by the empty allure of the worldly and the powerful.

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38. Taṣaddā (تَصَدَّىٰ) – You give attention

Linguistic Root & Etymology

The root is Ṣ-D-D (ص-д-д). The verb taṣaddā (Form V) means to turn towards and to give one’s attention to something.

Classical Exegesis (Tafsir)

In the opening story of Surah ‘Abasa (80:6), this is the description of the Prophet’s action towards the wealthy leader. “As for he who considers himself self-sufficient, to him you give attention.” The commentators explain that the Prophet, out of his sincere and intense desire to guide his people, was giving his full and hopeful “attention” to the powerful leaders of Mecca, thinking that if they were to accept Islam, all of their followers would as well. The surah is not condemning his good intention, but is gently correcting his priority in that specific moment.

Thematic Context

This connects to the central theme of the surah: the divine re-ordering of priorities. The surah is a lesson in the true criteria of worth. The theme is that our “attention” should be directed not towards the arrogant and the self-sufficient, but towards the humble and the sincere seeker. The story is a profound and a timeless lesson in the proper methodology of daʿwah (calling to God). The focus should be on the receptive hearts, not on the powerful positions.

Modern & Comparative Lens

The question of where to direct one’s limited time and “attention” is a key strategic question for any leader or any movement. This verse is a powerful divine guidance on this. It is a rejection of a “top-down” model of social change that focuses only on the elite, and a validation of a “bottom-up” model that focuses on the sincere and the receptive, regardless of their social status.

Practical Reflection & Application

This verse is a direct and a practical guide for our own lives. We must be mindful of where we are giving our “attention.” The practical application is to be just and balanced in our social interactions. We should not be like the social climber who gives all of their “attention” to the wealthy and the powerful while ignoring the poor and the humble. We should give our most sincere and our most respectful “attention” to those who are most worthy of it in the sight of God: the sincere and the pious.

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39. Tawallā (وَتَوَلَّىٰ) – And he turned away

Linguistic Root & Etymology

The root is W-L-Y (у-л-й), which means to turn. The verb tawallā (Form V) means to turn away or to show aversion.

Classical Exegesis (Tafsir)

In the opening verse of Surah ‘Abasa (80:1), this is the second of the two actions that are the subject of the divine admonition. “He frowned and turned away.” The commentators explain that this was the Prophet’s physical and behavioral response to the interruption by the blind man. His “turning away” was a sign of his preoccupation with the leaders of the Quraysh and his momentary neglect of the sincere seeker. The surah was revealed to correct this action and to re-orient the Prophet’s attention.

Thematic Context

This connects to the central theme of the surah: the importance of giving our full and respectful attention to the sincere seekers of truth. The act of “turning away” is the physical manifestation of a momentary lapse in this priority. The theme is a powerful and a universal one. The surah uses this small and very human action of the Prophet to derive a timeless and a magnificent lesson for all of humanity on the true criteria of worth.

Modern & Comparative Lens

The act of “turning away” from someone who is speaking to us is a universal and a powerful sign of disrespect. This verse is a profound lesson in the ethics of communication and the importance of being fully present with the person we are interacting with. The divine correction is a testament to the high standard of character that the Prophet was being trained to embody.

Practical Reflection & Application

This verse is a direct and a practical lesson in good manners. The practical application is to be fully present and engaged when we are in a conversation, especially when someone is sincerely asking us for something. We must be extremely careful to not “turn away” from people, either physically or with our attention (for example, by looking at our phones). It is a call to a life of respectful and a present-hearted engagement with all people.

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40. Yafirru al-marʾu (يَفِرُّ الْمَرْءُ) – A man will flee

Linguistic Root & Etymology

Yafirru (root: F-R-R (ф-р-р)) means “he will flee.” Al-Marʾ is “the man” or “the person.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah ‘Abasa (80:34), this is the first of the great social upheavals. “The Day a man will flee from his brother, and his mother, and his father, and his wife, and his children.” The commentators explain that on that Day, the terror will be so overwhelming and the concern for one’s own personal salvation will be so absolute that all of the most cherished and the most intimate of worldly bonds will be completely severed. A person will “flee” from their own family, wanting nothing to do with them, lest they be asked to share some of their good deeds or to take on some of their evil ones.

Thematic Context

This connects to the theme of the surah as a depiction of the absolute and the individual nature of the final accountability. The surah is a powerful warning that on that Day, we will all stand alone. The theme is a profound and a complete reversal of the social nature of our worldly lives. All the relationships that define us in this world will dissolve in the face of the overwhelming reality of the personal and the final judgment.

Modern & Comparative Lens

The image of a person “fleeing” from their own family is a powerful and a terrifying one. It is the ultimate depiction of the breakdown of the social bond. It is a literary and a theological device to convey the sheer, overwhelming, and self-centered terror of that Day. It is a powerful statement on the ultimate individuality of the human soul and its final destiny.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to build our relationships in this life on a foundation that will last into the next. We should love our families for the sake of God, and we should strive to be a means of their salvation, not just their worldly comfort. We should work to be a family that will be joyfully reunited in Paradise, not a family that will “flee” from one another in terror on the Day of Judgment.

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41. Yasʿā (يَسْعَىٰ) – Striving

Linguistic Root & Etymology

The root is S-ʿ-Y (с-ъ-й), which means to strive, to endeavor, or to hasten.

Classical Exegesis (Tafsir)

In the opening story of Surah ‘Abasa (80:8), this is the description of the state of the blind man. “But as for he who came to you striving…” The commentators explain that this is a sign of his profound sincerity. He did not just casually come to the Prophet. He came “striving” and “hastening,” with a clear purpose and a deep eagerness to learn and to purify himself. This inner state of active and eager “striving” is what made him so worthy of attention in the sight of God.

Thematic Context

This connects to the central theme of the surah: the true criteria of worth. The surah contrasts the “striving” and the fearful blind man with the “self-sufficient” and the arrogant leader. The theme is that God values the active and the sincere effort of the seeker far more than the passive and the arrogant status of the powerful. The surah is a call to be a person of sincere spiritual “striving.”

Modern & Comparative Lens

The concept of “striving” is a central one in the Islamic work ethic and spiritual path (the word jihād comes from a related root). This verse is a beautiful and a powerful example of this. It shows that the path to knowledge and to purification requires an active and an energetic “striving.” It is a rejection of a lazy and a passive spirituality. True guidance is for the one who actively “strives” for it.

Practical Reflection & Application

This verse gives us a beautiful model to emulate in our own pursuit of knowledge and our own spiritual journey. The practical application is to be a person who “strives” for what is good. We should not be lazy in our worship or in our seeking of knowledge. We should approach the sources of guidance with the same eagerness and the same sense of purpose as the blind man. It is a call to a life of active and a joyful spiritual striving.

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42. Yazzakkā (يَزَّكَّىٰ) – He might be purified

Linguistic Root & Etymology

The root is Z-K-W (з-к-у), which means to be pure or to grow. The verb yazzakkā means to be purified or to grow in purity.

Classical Exegesis (Tafsir)

In the opening verses of Surah ‘Abasa (80:3, 7), this concept is central to the divine correction. The Prophet is asked about the blind man, “Perhaps he might be purified.” He is then told about the arrogant leader, “And not upon you [is any blame] if he will not be purified.” The commentators explain that the ultimate goal of the prophetic mission is this “purification” (tazkiyah) of the human soul. The verses are a profound lesson in priorities. The Prophet should focus his energy on the one who has the potential to be “purified” (the sincere blind man), not on the one who has no desire to be “purified” (the arrogant leader).

Thematic Context

The theme of “purification” is a central one in the surah. The surah begins with this lesson in the true potential for “purification.” The theme is that the goal of the religion is not just to transmit information, but to “purify” the soul. The true value of a person is in their potential and their desire to achieve this spiritual purification. This is the ultimate criterion that should guide the efforts of the one who is calling to God.

Modern & Comparative Lens

The concept of “self-purification” is the ultimate goal of all spiritual paths. The Qur’anic term tazkiyah is a comprehensive one, encompassing the purification of one’s beliefs, one’s character, and one’s actions. This surah provides a powerful and a practical lesson in the methodology of this. It is a call to focus our efforts on the fertile ground, on the souls that are ready to be “purified.”

Practical Reflection & Application

This verse is a direct and a personal question to every one of us: “Do we have a sincere desire to be purified?” The practical application is to make our own “purification” the central project of our lives. We should come to the Qur’an and the Sunnah with the same sincere desire as the blind man, with the hope that we “might be purified.” This sincerity of intention is the key that unlocks the door to a true and a lasting spiritual transformation.