The Tafsīr of Sūrah 'Abasa (Chapter - 80)

Which was revealed in Makkah

Qur’an 80:1–42عَبَسَ وَتَوَلَّىٰٓ أَن جَآءَهُ ٱلْأَعْمَىٰ وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ أَمَّا مَنِ ٱسْتَغْنَىٰ فَأَنتَ لَهُۥ تَصَدَّىٰ وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ وَأَمَّا مَن جَآءَكَ يَسْعَىٰ وَهُوَ يَخْشَىٰ فَأَنتَ عَنْهُ تَلَهَّىٰ كَلَّآ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُۥ فِى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ بِأَيْدِى سَفَرَةٍ كِرَامٍۭ بَرَرَةٍ قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ فَلْيَنظُرِ ٱلْإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا فَأَنۢبَتْنَا فِيهَا حَبًّا وَعِنَبًا وَقَضْبًا وَزَيْتُونًا وَنَخْلًا وَحَدَآئِقَ غُلْبًا وَفَٰكِهَةً وَأَبًّا مَّتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ فَإِذَا جَآءَتِ ٱلصَّآخَّةُ يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ وَأُمِّهِۦ وَأَبِيهِ وَصَٰحِبَتِهِۦ وَبَنِيهِ لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ ضَاحِكَةٌ مُّسْتَبْشِرَةٌ وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ تَرْهَقُهَا قَتَرَةٌ أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 80:1–16عَبَسَ وَتَوَلَّىٰٓ أَن جَآءَهُ ٱلْأَعْمَىٰ وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ أَمَّا مَنِ ٱسْتَغْنَىٰ فَأَنتَ لَهُۥ تَصَدَّىٰ وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ وَأَمَّا مَن جَآءَكَ يَسْعَىٰ وَهُوَ يَخْشَىٰ فَأَنتَ عَنْهُ تَلَهَّىٰ كَلَّآ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُۥ فِى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ بِأَيْدِى سَفَرَةٍ كِرَامٍۭ بَرَرَةٍ

«1. He frowned and turned away.» «2. Because there came to him the blind man.» «3. And how can you know that he might become pure?» «4. Or he might receive admonition, and the admonition might profit him?» «5. As for him who thinks himself self-sufficient,» «6. To him you attend;» «7. What does it matter to you if he will not become pure?» «8. But as for him who came to you running,» «9. And is afraid.» «10. Of him you are neglectful and divert your attention to another.» «11. Nay; indeed it is an admonition.» «12. So, whoever wills, let him pay attention to Him (it).» «13. In Records held in honor,» «14. Exalted, purified.» «15. In the hands of ambassadors (Safarah),» «16. Honorable and obedient.»

The Prophet ﷺ being reprimanded because He frowned at a Weak Man

More than one of the scholars of Tafsīr mentioned that one day the Messenger of Allāh ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islām. While he was speaking in direct conversation with him, Ibn Umm Maktūm came to him, and he was of those who had accepted Islām in its earliest days. He (Ibn Umm Maktūm) then began asking the Messenger of Allāh ﷺ about something, urgently beseeching him. The Prophet ﷺ hoped that the man would be guided, so he asked Ibn Umm Maktūm to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktūm and turned away from him in order to face the other man. Thus, Allāh revealed,

Qur’an 80:1–3عَبَسَ وَتَوَلَّىٰٓ أَن جَآءَهُ ٱلْأَعْمَىٰ وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ

«He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure?»

meaning, he may attain purification and cleanliness in his soul.

Qur’an 80:4أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ

«Or he might receive admonition, and the admonition might profit him?» meaning, he may receive admonition and abstain from the forbidden.

Qur’an 80:5–6أَمَّا مَنِ ٱسْتَغْنَىٰ فَأَنتَ لَهُۥ تَصَدَّىٰ

«As for him who thinks himself self-sufficient. To him you attend;»

meaning, 'you face the rich person so that perhaps he may be guided.'

Qur’an 80:7وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ

«What does it matter to you if he will not become pure?»

meaning, 'you are not responsible for him if he does not attain purification.'

Qur’an 80:8–9وَأَمَّا مَن جَآءَكَ يَسْعَىٰ وَهُوَ يَخْشَىٰ

«But as for him who came to you running. And is afraid.»

meaning, 'he is seeking you and he comes to you so that he may be guided by what you say to him.'

Qur’an 80:10فَأَنتَ عَنْهُ تَلَهَّىٰ

«Of him you are neglectful and divert your attention to another.»

meaning, 'you are too busy.' Here Allāh commands His Messenger ﷺ to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allāh will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof.

Abu Ya'lā and Ibn Jarīr both recorded from 'Ā'ishah that she said about,

Qur’an 80:1عَبَسَ وَتَوَلَّىٰٓ

«He frowned and turned away.» "This was revealed about Ibn Umm Maktūm, the blind man. He came to the Messenger of Allāh ﷺ and began saying, 'Guide me.' At the time the Messenger of Allāh ﷺ had a man with him who was one of the great leaders of the idolators. So the Prophet ﷺ turned away from him (Ibn Umm Maktūm) and faced the other man and said,

Ḥadīthأَتَرَى بِمَا أَقُولُ بَأْسًا؟

«Do you think that there is a problem with what I am saying?»

The man said, "No!" So it was about this that

Qur’an 80:1عَبَسَ وَتَوَلَّىٰٓ

«He frowned and turned away.» was revealed."^{1Aṭ-Ṭabari 24 :217.}

At-Tirmirdhi recorded this Ḥadīth but he did not mention that it was narrated by 'Ā'ishah.^{2Tuḥfat Al-Aḥwadhi 9 :250.} I say it is reported like this in Al-Muwaṭṭa^{3Al-Muwaṭṭa' 1 :203.} as well.

The Characteristics of the Qur'ān

Allāh says,

Qur’an 80:11كَلَّآ إِنَّهَا تَذْكِرَةٌ

«Nay; indeed it is an admonition.» meaning, this Sūrah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatādah and As-Suddi both said,

Qur’an 80:11كَلَّآ إِنَّهَا تَذْكِرَةٌ

«Nay; indeed it is an admonition.» "This means the Qur'ān."

Qur’an 80:12فَمَن شَآءَ ذَكَرَهُۥ

«So, whoever wills, let him pay attention to Him (it).»

meaning, so whoever wills, he remembers Allāh in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allāh said:

Qur’an 80:13–14فِى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ

«In Records held in honor, exalted, purified.»

meaning, this Sūrah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'ān is in honored pages, meaning respected and revered.

Qur’an 80:14مَّرْفُوعَةٍ

«exalted» meaning, elevated in status.

Qur’an 80:14مُّطَهَّرَةٍۭ

«purified» meaning, from impurity, additions and deficiency. Concerning Allāh's statement,

Qur’an 80:15بِأَيْدِى سَفَرَةٍ

«In the hands of ambassadors (Safarah),»

Ibn 'Abbās, Mujāhid, Aḍ-Ḍaḥḥāk, and Ibn Zayd, all said, "These are the angels."^{4Aṭ-Ṭabari 24:221, and Ad-Durr Al-Manthūr 8:418.} Al-Bukhāri said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allāh, bringing it like the ambassador who rectifies matters between people."^{5Fatḥ Al-Bāri 8:561.} Allāh said,

Qur’an 80:16كِرَامٍۭ بَرَرَةٍ

«Honorable and obedient.» meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'ān (i.e., the angel) to be following righteousness and guidance. Imām Aḥmad recorded from 'Ā'ishah that the Messenger of Allāh ﷺ said,

Ḥadīthالَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَانِ

«He who recites the Qur'ān proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.»^{6Aḥmad 6:48.} This Ḥadīth was reported by the group.^{7Fatḥ Al-Bāri 8:560, Muslim 1:549, Abu Dāwud 2:148, Tuḥfat Al-Aḥwadhi 8:215, An-Nasā'ī in Al-Kubrā 6:506, and Ibn Mājah 2:1242.}

Qur’an 80:17–32قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ فَلْيَنظُرِ ٱلْإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا فَأَنۢبَتْنَا فِيهَا حَبًّا وَعِنَبًا وَقَضْبًا وَزَيْتُونًا وَنَخْلًا وَحَدَآئِقَ غُلْبًا وَفَٰكِهَةً وَأَبًّا مَّتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ

«17. Qutila mankind! How ungrateful he is!» «18. From what thing did He create him?» «19. From a Nutfah He created him and then set him in due proportion.» «20. Then He made the path easy for him.» «21. Then He causes him to die and puts him in his grave.» «22. Then when it is His will, He will resurrect him.» «23. Nay, but has not done what He commanded him.» «24. Then let man look at his food:» «25. We pour forth water in abundance.» «26. And We split the earth in clefts.» «27. And We cause therein Ḥabb to grow,» «28. And grapes and Qaḍb,» «29. And olives and date palms,» «30. And Ghulb Ḥadā'iq,» «31. And fruits (Fākihah) and herbage (Abb).» «32. A provision and benefit for you and your cattle.»

The Refutation against Whoever denies Life after Death Allāh rebukes those who deny the Resurrection and the Final Gathering.

Qur’an 80:17قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ

«Qutila mankind!» Aḍ-Ḍaḥḥāk reported from Ibn 'Abbās that he said,

Qur’an 80:17قُتِلَ ٱلْإِنسَٰنُ

«Qutila mankind!» "May man be cursed."^{1Al-Qurṭubi 19:217.} Abu Mālik also made a similar statement. He said, "This refers to the rejecting type of man, due to his abundant denial without any supporting argument. Rather he denies simply because he thinks it is farfetched and because he lacks knowledge of it." Ibn Jurayj said,

Qur’an 80:17مَآ أَكْفَرَهُۥ

«How ungrateful he is!» "This means none is worse in disbelief than he is." Qatādah said,

Qur’an 80:17مَآ أَكْفَرَهُۥ

«How ungrateful he is!» "This means none is more cursed than he is."^{2Al-Baghawi 4 :448.} Then Allāh explains how He created him from something despised and that He is able to bring him back to life just as He created him initially. Allāh says,

Qur’an 80:18–19مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ

«From what thing did He create him? From a Nutfah He created him, and then set him in due proportion.»

meaning, He decreed his life span, his sustenance, his deeds, and whether he would be miserable or happy.

Qur’an 80:20ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ

«Then He made the path easy for him.» Al-'Awfi reported from Ibn 'Abbās, "Then He made his coming out of his mother's belly easy for him."^{3Aṭ-Ṭabari 24 :223.} This was also said by 'Ikrimah, Aḍ-Ḍaḥḥāk, Abu Ṣāliḥ, Qatādah, As-Suddi, and it was the explanation preferred by Ibn Jarīr.^{4Ad-Durr Al-Manthūr 8 :419, 223, 224.} Mujāhid said, "This is similar to Allāh's statement,

Qur’an 76:3إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

«Verily, We guided him on the path, he is either grateful or ungrateful.» (76:3)

meaning, We explained it to him, clarified it, and made it easy for him to act upon." Al-Ḥasan and Ibn Zayd both said the same.^{5Aṭ-Ṭabari 24:224.} This is the most correct view and Allāh knows best. Concerning Allāh's statement,

Qur’an 80:21ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ

«Then He causes him to die and puts him in his grave.» After creating man, Allāh causes him to die and makes him the inhabitant of a grave. Allāh said;

Qur’an 80:22ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ

«Then when it is His will, He will resurrect him.» meaning, He resurrects him after his death and this is called Al-Ba'th (resurrection) and An-Nushūr (resuscitation).

Qur’an 30:20وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُم بَشَرٌ تَنتَشِرُونَ

«And among His signs is this that He created you from dust, and then behold, you are human beings scattered.» (30:20)

Qur’an 2:259وَٱنظُرْ إِلَى ٱلْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا

«And look at the bones, how We bring them together and clothe them with flesh.» (2:259) In the Two Ṣaḥīḥs it is narrated by way of Al-A'mash from Abu Ṣāliḥ, from Abu Hurayrah that the Prophet ﷺ said,

Ḥadīthكُلُّ ابْنِ آدَمَ يَبْلَى إِلَّا عَجْبَ الذَّنَبِ، مِنْهُ خُلِقَ، وَفِيهِ يُرَكَّبُ

«All of the Sons of Ādam (men) will decay except for the bone of coccyx (tailbone). From it he (man) was created and by it he will be reconstructed.»^{6Fatḥ Al-Bāri 8:414, and Muslim 4:2270.} Concerning Allāh's statement,

Qur’an 80:23كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ

«Nay, but has not done what He commanded him.» Ibn Jarīr said, "Allāh is saying, 'Nay, the matter is not as this disbelieving man says. He claims that he has fulfilled Allāh's right upon him regarding himself and his wealth.

Qur’an 80:23لَمَّا يَقْضِ مَآ أَمَرَهُۥ

«But he has not done what He commanded him.» Allāh is saying that man has not fulfilled for his Lord the obligations that were imposed upon him."^{7Aṭ-Ṭabari 24:225.} What seems apparent to me of its actual meaning – and Allāh knows best – is that the Āyah

Qur’an 80:22ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ

«Then when it is His will, He will resurrect him.» means, He will resurrect him.

Qur’an 80:23كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ

«Nay! But he has not done what He commanded him.» means, He has not done it (resurrected them) as of yet, until the time period has expired and the extent of the earthly life of humanity is complete, according to the lives of all whom Allāh has written it to exist from the time they are brought into existence into the world. Verily, Allāh has decreed the existence of mankind, and its duration, therefore, when that is finished with Allāh, He resurrects the creatures and repeats their creation just as He initially created them.

The Growth of the Seed and Other Things is a Proof of Life after Death

Qur’an 80:24فَلْيَنظُرِ ٱلْإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ

«Then let man look at his food» This is a call to reflect upon Allāh's favor. It also contains an evidence in the vegetation's coming to life from the lifeless earth, that the bodies can be brought to life after being decayed bones and scattered dust.

Qur’an 80:25أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا

«We pour forth water in abundance.» meaning, 'We sent it down from the sky to the earth.'

Qur’an 80:26ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا

«And We split the earth in clefts.» meaning, 'We cause it (the water) to settle in it (the earth), and it enters into its boundaries, and mingles with the parts of the seeds that are left in the earth. From this the seeds grow, rise up and appear on the surface of the earth (in the form of vegetation).'

Qur’an 80:27–28فَأَنۢبَتْنَا فِيهَا حَبًّا وَعِنَبًا وَقَضْبًا

«And We cause therein Ḥabb to grow. And grapes and Qaḍb,» Al-Ḥabb refers to all types of seeds (or grains). Grapes are well-known. Al-Qaḍb are the moist (green) herbal plants that animals graze on. It is also called Al-Qat. Ibn 'Abbās, Qatādah, Aḍ-Ḍaḥḥāk and As-Suddi, all said this.^{8Aṭ-Ṭabari 24 :226.} Al-Ḥasan Al-Baṣri said, "Al-Qaḍb is fodder."

Qur’an 80:29وَزَيْتُونًا

«And olives» It is well-known, and it is a food just as its juice is a food. It is eaten for breakfast and used as an oil.

Qur’an 80:29وَنَخْلًا

«And date palms,» It (i.e., its fruit) is eaten as Balaḥ, Busr, Ruṭab and Tamr, Niya' and Maṭbūkh, all of which are varieties of dates that range from unripe, ripe and dried in their textures. Its juice is also extracted to make pulpy fruit drinks and vinegar.

Qur’an 80:30وَحَدَآئِقَ غُلْبًا

«And Ghulb Ḥadā'iq,» meaning, gardens. Al-Ḥasan and Qatādah both said, "Ghulb are gardens of date palms that are thick and handsome."^{9Aṭ-Ṭabari 24 :228, 421.} Ibn 'Abbās and Mujāhid both said, "It means everything that is gathered and collected."^{10Aṭ-Ṭabari 24 :227.} Allāh said,

Qur’an 80:31وَفَٰكِهَةً وَأَبًّا

«And fruits (Fākihah) and herbage (Abb).» Fākihah includes every type of fruit. Ibn 'Abbās said, "Al-Fākihah is everything that is eaten ripe, and Al-Abb is what the earth grows that is eaten by grazing animals and not people."^{11Aṭ-Ṭabari 24 :230, 231.} In one narration reported from him he said, "It is the grass for the livestock animals."^{12Ad-Durr Al-Manthūr 8 :421.} Abu 'Ubayd Al-Qāsim bin Sallām reported from Ibrāhīm At-Taymi that he said, "Abu Bakr Aṣ-Ṣiddīq was asked about Allāh's statement,

Qur’an 80:31وَفَٰكِهَةً وَأَبًّا

«And fruits (Fākihah) and herbage (Abb).» and he said, 'What sky would shade me and what earth would carry me if I said about the Book of Allāh that which I did not have knowledge of.' "^{13Al-Baghawi 4 :449.}

In reference to what Ibn Jarīr recorded from Anas, that he said, "Umar bin Al-Khaṭṭāb recited

Qur’an 80:1عَبَسَ وَتَوَلَّىٰٓ

«He frowned and turned away.» then when he reached this Āyah

Qur’an 80:31وَفَٰكِهَةً وَأَبًّا

«And fruits (Fākihah) and herbage (Abb).» he said, 'We already know what Al-Fākihah is, but what is Al-Abb?' Then he said, 'By your life, O Ibn Al-Khaṭṭāb, this is something over burdensome (i.e., unnecessary to ask about).' "^{14Aṭ-Ṭabari 24 :229.}

This report has an authentic chain of narration. More than one person has narrated it from Anas. The meaning of the narration is that 'Umar wanted to know how it looks, its type and its exact description, because he ('Umar) and everyone who reads this Āyah knows that it is one of the plants that grows from the earth. This is clear due to the Allāh's saying,

Qur’an 80:27–31فَأَنۢبَتْنَا فِيهَا حَبًّا وَعِنَبًا وَقَضْبًا وَزَيْتُونًا وَنَخْلًا وَحَدَآئِقَ غُلْبًا وَفَٰكِهَةً وَأَبًّا

«And We cause therein the Ḥabb to grow. And grapes and Qadb, and olives and date palms. And Ghulb Ḥadā'iq. And fruits (Fākihah) and herbage (Abb).»

And then He says,

Qur’an 80:32مَّتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ

«A provision and benefit for you and your cattle.» meaning, a means of livelihood for you all and your cattle in this life until the (coming of) the Day of Judgement.

Qur’an 80:33–42فَإِذَا جَآءَتِ ٱلصَّآخَّةُ يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ وَأُمِّهِۦ وَأَبِيهِ وَصَٰحِبَتِهِۦ وَبَنِيهِ لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ ضَاحِكَةٌ مُّسْتَبْشِرَةٌ وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ تَرْهَقُهَا قَتَرَةٌ أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ

«33. Then when there comes Aṣ-Ṣākhkhah» «34. That Day shall a man flee from his brother.» «35. And from his mother and his father.» «36. And from his wife and his children.» «37. Every man that Day will have enough to make him careless of others.» «38. Some faces that Day will be bright,» «39. Laughing, rejoicing at good news.» «40. And other faces that Day will be dust-stained.» «41. Darkness will cover them.» «42. Such will be the disbelieving, the wicked evil doers.»

The Day of Judgement and the fleeing of the People from Their Relatives during it Ibn 'Abbās said, "Aṣ-Ṣākhkhah is one of the names of the Day of Judgement that Allāh has magnified and warned His servants of."^{1Aṭ-Ṭabari 24:229.} Ibn Jarīr said, "Perhaps it is a name for the blowing into Trumpet."^{2Aṭ-Ṭabari 24:231.} Al-Baghawi said, "Aṣ-Ṣākhkhah means the thunderous shout of the Day of Judgement. It has been called this because it will deafen the ears. This means that it pierces the hearing to such an extent that it almost deafens the ears."^{3Aṭ-Ṭabari 24:449.}

Qur’an 80:34–36يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ وَأُمِّهِۦ وَأَبِيهِ وَصَٰحِبَتِهِۦ وَبَنِيهِ

«That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.» meaning, he will see them and then flee from them, and seek to get away from them because horror will be so great and the matter will be so weighty. There is an authentic Ḥadīth related concerning the intercession that states that every one of the great Messengers of firm resolve will be requested to intercede with Allāh on behalf of the creation, but each of them will say, "O myself! O myself! Today I will not ask You (O Allāh) concerning anyone but myself." Even 'Īsā bin Maryam will say, "I will not ask Him (Allāh) concerning anyone but myself today. I will not even ask Maryam, the woman who gave birth to me."^{4Muslim 1:182.} Thus, Allāh says,

Qur’an 80:34–36يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ وَأُمِّهِۦ وَأَبِيهِ وَصَٰحِبَتِهِۦ وَبَنِيهِ

«That Day shall a man flee from his brother, and from his mother and his father, and from his wife and his children.» Qatādah said, "The most beloved and then the next most beloved, and the closest of kin and then the next closest of kin – due to the terror of that Day." Allāh said,

Qur’an 80:37لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

«Every man that Day will have enough to make him careless of others.» meaning, he will be preoccupied in his business and distracted from the affairs of others. Ibn Abi Ḥātim recorded from Ibn 'Abbās that the Messenger of Allāh ﷺ said,

Ḥadīthتُحْشَرُونَ حُفَاةً عُرَاةً مُشَاةً غُرْلًا

«You will all be gathered barefoot, naked, walking and uncircumcised.» So his wife said, "O Messenger of Allāh! Will we look at or see each other's nakedness?" The Prophet ﷺ replied,

Ḥadīthلِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ - أو قال: - مَا أَشْغَلَهُ عَنِ النَّظَرِ

«Every man among them on that Day will have enough (worries) to make him careless of others» – or he said: «he will be too busy to look.»^{5Al-Ḥākim 2:251. Similar with Al-Bukhāri no. 6162.} Ibn 'Abbās narrated that the Prophet ﷺ said,

Ḥadīthتُحْشَرُونَ حُفَاةً عُرَاةً غُرْلًا

«You will all be gathered barefoot, naked and uncircumcised.» So a woman said, "Will we see or look at each others nakedness?" He replied,

Ḥadīthيَا فُلَانَةُ، لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

«O so-and-so woman! Every man among them on that Day will have enough (worries) to make him careless of others.» At-Tirmidhi said, "This Ḥadīth is Ḥasan Ṣaḥīḥ."^{6Tuḥfat Al-Aḥwadhi 9:251.}

The Faces of the People of Paradise and the People of the Fire on the Day of Judgement

Allāh says;

Qur’an 80:38–39وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ ضَاحِكَةٌ مُّسْتَبْشِرَةٌ

«Some faces that Day will be bright (Musfirah), laughing, rejoicing at good news.» meaning, the people will be divided into two parties. There will be faces that are Musfirah, which means bright.

Qur’an 80:39ضَاحِكَةٌ مُّسْتَبْشِرَةٌ

«Laughing, rejoicing at good news.» meaning, happy and pleased due to the joy that will be in their hearts. The good news will be apparent on their faces. These will be the people of Paradise.

Qur’an 80:40–41وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ تَرْهَقُهَا قَتَرَةٌ

«And other faces that Day will be dust-stained. Darkness (Qatarah) will cover them.» meaning, they will be overcome and covered with Qatarah, which is darkness. Ibn 'Abbās said,

Qur’an 80:41تَرْهَقُهَا قَتَرَةٌ

«Darkness (Qatarah) will cover them.» "This means that they (the faces) will be overcome with darkness."^{7Ad-Durr Al-Manthūr 8:424.} Allāh said,

Qur’an 80:42أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ

«Such will be the disbelieving, the wicked evildoers.» meaning, they are disbelievers in their hearts, evildoers in their actions. This is as Allāh says,

Qur’an 71:27وَلَا يَلِدُوٓا۟ إِلَّا فَاجِرًا كَفَّارًا

«And they will beget none but wicked disbelievers.» (71:27) This is the end of the Tafsīr of Sūrat 'Abasa, and to Allāh all praise and thanks are due.