Surah 80 · Makkah · 42 āyāt

Phase 02 · Going public — and the persecution(c. 10–8 BH) — view in timeline

ʿAbasaHe Frowned

عبس

A Makkan surah, 24th revealed, opening with Allah's own correction of His Prophet ﷺ for turning away from a blind seeker of knowledge in favour of Makkan nobles. It moves from that lesson in whom to prioritise, to the Qurʾān as a noble, honoured reminder, to man's ingratitude despite his origin and provision, and closes with the Day when faces are either bright with joy or covered in the dust of despair.

Why it was revealed

The Prophet ﷺ was engaged in earnestly inviting a gathering of Quraysh leaders — among them, according to the exegetes, ʿUtbah ibn Rabīʿah, Abū Jahl and others — hoping their acceptance of Islam would draw others to it, when the blind companion ʿAbdullāh ibn Umm Maktūm رضي الله عنه came asking to be taught from the Qurʾān.

ʿĀʾishah رضي الله عنها said concerning 'He frowned and turned away, because there came to him the blind man': it was revealed about Ibn Umm Maktūm, who came to the Prophet ﷺ saying, 'O Messenger of Allah, guide me,' while the Prophet ﷺ was with one of the great men of Quraysh. The Prophet ﷺ turned away from him and busied himself with the other man, saying, 'Do you see any harm in what I say?' The man said no. Concerning this it was revealed.

Sunan al-Tirmidhī 3331 (ḥasan); al-Ḥākim, al-Mustadrak, via ʿĀʾishah رضي الله عنها

In the Prophet's ﷺ life

Guidancec. 5 BH · Age c. 45 · Makkah

Ibn Umm Maktūm comes seeking to be taught

The blind companion ʿAbdullāh ibn Umm Maktūm interrupted the Prophet's ﷺ address to Quraysh's leaders to ask, 'O Messenger of Allah, teach me from what Allah has taught you,' unaware that the Prophet ﷺ was occupied with others.

Recalled in āyah 2

أَن جَاءَهُ الْأَعْمَىٰ

because there came to him the blind man.

Sunan al-Tirmidhī 3331; Ibn Kathīr, Tafsīr on 80:1–2

THEME 01Āyāt 1–10

He frowned: whom to prioritise

Allah recounts the incident in the third person, without naming His Prophet ﷺ, and asks: how could you know that the blind man might have purified himself or been reminded, while the self-satisfied man you turned toward was not accountable to you at all?

1

عَبَسَ وَتَوَلَّىٰ

He frowned and turned away

2

أَن جَاءَهُ الْأَعْمَىٰ

because there came to him the blind man.

3

وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ

But what would make you perceive, [O Muhammad], that perhaps he might purify himself,

4

أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ

or be reminded and the remembrance would benefit him?

5

أَمَّا مَنِ اسْتَغْنَىٰ

As for he who considers himself free from need,

6

فَأَنتَ لَهُ تَصَدَّىٰ

to him you give attention.

7

وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ

And not upon you [is any blame] if he will not be purified.

8

وَأَمَّا مَن جَاءَكَ يَسْعَىٰ

But as for he who came to you striving [for knowledge]

9

وَهُوَ يَخْشَىٰ

while he fears [Allah],

10

فَأَنتَ عَنْهُ تَلَهَّىٰ

from him you are distracted.

From the tafsīr

The verses were revealed about the Prophet's ﷺ frowning at Ibn Umm Maktūm while engaged with Quraysh's chiefs, hoping for their guidance; Allah taught him that sincerity of seeking outweighs apparent status.

Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm

'Wa mā ʿalayka allā yazzakkā' — you are not responsible for whether he purifies himself; your duty is to convey, not to guarantee outcomes for those unwilling.

Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān

'Wa ammā man jāʾaka yasʿā, wa huwa yakhshā, fa-anta ʿanhu talahhā' — the one who came eagerly and in awe of Allah is precisely the one who was met with distraction.

Al-Ṭabarī, Jāmiʿ al-Bayān

Key takeaways

  • Sincerity and fear of Allah outweigh social rank in who deserves attention.
  • A teacher is not responsible for the outcome of someone unwilling to be guided — only for conveying with care.
  • The most eager and humble seeker can be the very one overlooked amid the pursuit of influential converts.

Reflect

Whom have you overlooked because they seemed to have less to offer, while chasing someone more prominent?

Saved on this device · included in your printable study sheet

Check yourself

0 / 2 correct

Answer from memory before scrolling back — retrieval is what makes it stick.

Questions and options are reshuffled and reworded each attempt

Question 1 of 2

What is the lesson of āyah 7?

Question 2 of 2

Which companion approached seeking to be taught in this incident?

THEME 02Āyāt 11–16

A noble reminder, in honoured pages

The correction closes with a firm 'no' — this Qurʾān is a reminder for whoever wills to be reminded, inscribed in honoured, exalted, purified pages, carried by the hands of noble and virtuous scribes (the angels).

11

كَلَّا إِنَّهَا تَذْكِرَةٌ

No! Indeed, it is a reminder;

12

فَمَن شَاءَ ذَكَرَهُ

so whoever wills may remember it.

13

فِي صُحُفٍ مُّكَرَّمَةٍ

[It is recorded] in honoured pages,

14

مَّرْفُوعَةٍ مُّطَهَّرَةٍ

exalted and purified,

15

بِأَيْدِي سَفَرَةٍ

in the hands of angel-scribes,

16

كِرَامٍ بَرَرَةٍ

noble and virtuous.

From the tafsīr

'Fī ṣuḥufin mukarramah' refers to the Preserved Tablet or the copies with the angels, honoured and elevated in status and purity, borne by angelic scribes described as noble (kirām) and virtuous (bararah).

Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm

Al-safarah are the angels who convey revelation between Allah and His messengers, likened to scribes (safara) who record and transmit.

Al-Ṭabarī, Jāmiʿ al-Bayān

Key takeaways

  • The Qurʾān's dignity does not depend on who accepts it — it remains honoured regardless.
  • Guidance is offered to whoever wills it; it is never forced.
  • Even the pages and the angels who bear revelation are described with the same honour Ibn Umm Maktūm deserved but was momentarily denied.

Reflect

Does your own regard for the Qurʾān match the honour Allah ascribes to it here?

Saved on this device · included in your printable study sheet

Check yourself

0 / 2 correct

Answer from memory before scrolling back — retrieval is what makes it stick.

Questions and options are reshuffled and reworded each attempt

Question 1 of 2

Who are al-safarah in āyah 15?

Question 2 of 2

What qualities are given to the ṣuḥuf in these verses?

THEME 03Āyāt 17–23

Man's ingratitude despite his origin

A rebuke of man's disbelief given how he was created — from a mere drop, given measured form, made his path easy, then caused to die and be buried, and to be raised again when Allah wills — yet he has still not fulfilled what he was commanded.

17

قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ

Cursed is man; how disbelieving is he!

18

مِنْ أَيِّ شَيْءٍ خَلَقَهُ

From what thing did He create him?

19

مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ

From a sperm-drop He created him and set him in due proportion.

20

ثُمَّ السَّبِيلَ يَسَّرَهُ

Then He eased the way for him,

21

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ

then He causes him to die and puts him in his grave;

22

ثُمَّ إِذَا شَاءَ أَنشَرَهُ

then when He wills, He will resurrect him.

23

كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ

No! Man has not yet accomplished what He commanded him.

From the tafsīr

'Qutila al-insānu mā akfarah' is an expression of astonishment and censure at man's persistent disbelief despite the clear stages of his creation and Allah's sustaining care throughout.

Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm

'Thumma al-sabīla yassarah' — He made easy for him the path, meaning both the path out of the womb and the path of guidance and choice in life.

Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān

Key takeaways

  • Every stage of human origin — a drop, measured form, an eased path — is a sign demanding gratitude, not denial.
  • Death and burial are not the end of the account; resurrection follows when Allah wills.
  • Man still falls short of what he was commanded despite every enabling mercy shown to him.

Reflect

Which of these created stages do you take most for granted?

Saved on this device · included in your printable study sheet

Check yourself

0 / 2 correct

Answer from memory before scrolling back — retrieval is what makes it stick.

Questions and options are reshuffled and reworded each attempt

Question 1 of 2

What does 'thumma al-sabīla yassarah' refer to?

Question 2 of 2

What kind of statement is this about mankind?

THEME 04Āyāt 24–32

Look at your food

A call to observe how Allah pours down rain, splits open the earth, and brings forth grain, grapes, fresh fodder, olives, palms, dense gardens, fruit and grazing herbage — provision for both people and their livestock.

24

فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ

Then let man look at his food —

25

أَنَّا صَبَبْنَا الْمَاءَ صَبًّا

how We poured down water in abundance,

26

ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا

then We broke open the earth, splitting [it with sprouts],

27

فَأَنبَتْنَا فِيهَا حَبًّا

and caused to grow within it grain

28

وَعِنَبًا وَقَضْبًا

and grapes and green fodder

29

وَزَيْتُونًا وَنَخْلًا

and olive and palm trees

30

وَحَدَائِقَ غُلْبًا

and gardens of dense shrubbery

31

وَفَاكِهَةً وَأَبًّا

and fruit and grass —

32

مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ

[As] enjoyment for you and your grazing livestock.

From the tafsīr

The listing of rain, soil, grain, grapes, olives, palms and fodder is presented as ordinary daily evidence that people rarely reflect upon, though it is renewed before their eyes each season.

Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm

'Mataʿan lakum wa li-anʿāmikum' closes the passage by noting the provision is shared — for human beings and their grazing animals alike — pointing to a single, comprehensive design of sustenance.

Al-Ṭabarī, Jāmiʿ al-Bayān

Key takeaways

  • The most familiar things — rain and food — are the clearest, most overlooked signs of Allah's power.
  • Provision is patterned and comprehensive, extending even to the animals people depend upon.
  • Reflection on daily food is presented as a corrective to the disbelief just described in the previous section.

Reflect

When did you last consciously connect your meal to this chain of divine provision?

Saved on this device · included in your printable study sheet

Check yourself

0 / 2 correct

Answer from memory before scrolling back — retrieval is what makes it stick.

Questions and options are reshuffled and reworded each attempt

Question 1 of 2

What is the specific object of reflection named in this verse?

Question 2 of 2

What does 'mataʿan lakum wa li-anʿāmikum' indicate about the provision's scope?

THEME 05Āyāt 33–42

The deafening blast: two kinds of faces

When the deafening blast comes, every person flees even from brother, mother, father, spouse and children — each preoccupied with his own affair. Some faces that Day are bright, laughing and joyful; others are covered in dust and veiled by gloom — these are the disbelieving, sinful ones.

33

فَإِذَا جَاءَتِ الصَّاخَّةُ

But when there comes the Deafening Blast

34

يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ

on the Day a man will flee from his brother

35

وَأُمِّهِ وَأَبِيهِ

and his mother and his father

36

وَصَاحِبَتِهِ وَبَنِيهِ

and his wife and his children,

37

لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

For every man, that Day, will be a matter adequate for him.

38

وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ

[Some] faces, that Day, will be bright —

39

ضَاحِكَةٌ مُّسْتَبْشِرَةٌ

laughing, rejoicing at good news.

40

وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ

And [other] faces, that Day, will have upon them dust.

41

تَرْهَقُهَا قَتَرَةٌ

Blackness will cover them.

42

أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ

Those are the disbelievers, the wicked ones.

From the tafsīr

Al-ṣākhkhah is one of the names of the Day of Judgement, so called because it deafens with its terror; on that Day even the closest kin are fled from, as each is consumed by his own reckoning.

Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm

'Wujūhun yawmaʾidhin musfirah, ḍāḥikatun mustabshirah' describes the faces of the believers — radiant and rejoicing — set against faces covered by ghabarah (dust) and qatarah (gloom), the disbelieving, sinful ones (al-kafarah al-fajarah).

Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān

Key takeaways

  • On that Day, self-concern overrides even the closest family bonds — a sobering reversal of worldly priorities.
  • Outward faces on that Day mirror inward states settled in this life.
  • The surah closes exactly where it opened — on the question of who truly deserves attention and honour, now settled by the Day of Judgement itself.

Reflect

If your face reflected your heart's current state, would it be radiant or clouded?

Saved on this device · included in your printable study sheet

Check yourself

0 / 2 correct

Answer from memory before scrolling back — retrieval is what makes it stick.

Questions and options are reshuffled and reworded each attempt

Question 1 of 2

What does the term al-ṣākhkhah refer to?

Question 2 of 2

Why is family abandoned on that Day according to āyah 37?

FROM CLASS

Upload your handwritten notes

Photograph or scan the pages you wrote in class — several at once. Each page is transcribed, translated into English if you wrote in Arabic or Urdu, matched to the theme it belongs to, and added to your notes for this surah.

Up to 3 pages at a time · JPG, PNG or HEIC

10 of 10 free AI pages left today

VOCABULARY

Roots from this surah

Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.

ز ك و

āyāt 3, 7

to purify, grow, increase in goodness

  • يَزَّكَّىٰhe purifies himself
  • زَكَاةobligatory purifying charity
  • تَزْكِيَةpurification

ذ ك ر

āyāt 4, 11, 12

to remember, mention, be reminded

  • تَذْكِرَةa reminder
  • ذِكْرَىٰremembrance
  • يَذَّكَّرُhe takes heed

غ ن ي

āyāt 5, 32

to be free of need, self-sufficient

  • اسْتَغْنَىٰhe considered himself self-sufficient
  • غَنِيّrich, independent
  • يُغْنِيهِit suffices him

ك ر م

āyāt 13, 16

nobility, honour, generosity

  • مُكَرَّمَةhonoured
  • كِرَامnoble ones
  • كَرِيمgenerous, noble

خ ل ق

āyāt 18, 19

to create, bring into being with due measure

  • خَلَقَهُHe created him
  • خَلْقcreation
  • خَالِقthe Creator

ي س ر

āyāt 20

to make easy, facilitate

  • يَسَّرَهُHe made it easy
  • يُسْرease
  • مَيْسُورmade easy

س ف ر

āyāt 15, 38

to uncover, shine forth; also to travel, transcribe

  • سَفَرَةscribes (angels)
  • مُسْفِرَةradiant, shining
  • سَفَرjourney

ك ف ر

āyāt 17, 42

to cover over, conceal the truth, disbelieve

  • أَكْفَرَهُhow disbelieving he is
  • كَافِرdisbeliever
  • الْكَفَرَةthe disbelievers

Carry this with you

  • Sincerity and fear of Allah outweigh apparent wealth or status in who deserves attention.
  • No caller to truth is responsible for the outcome of one unwilling to be guided.
  • The Qurʾān's honour is fixed and independent of who accepts or rejects it.
  • Every stage of human creation — from a drop to an eased path — is a call to gratitude, not denial.
  • The most familiar blessing, food on a plate, traces back through rain and soil to Allah alone.
  • On the Day of Judgement, self-concern will override even the closest family bonds.
  • Outward faces on that Day will mirror the inward states people settled for in this life.
  • Correction from Allah, even of His own Prophet ﷺ, is recorded and preserved as guidance for every generation after.
FINAL ASSESSMENT

Full exam — the whole surah, from memory

Every question from every theme, interleaved and reworded. Interleaving is what turns recognition into recall. Each answer updates your review schedule, your mistakes list and your mastery score for that theme.

ʿAbasa — full exam

1 / 10 · 0 correct

10 questions across 5 themes.

ʿAbasa · The deafening blast: two kinds of faces

Which event is named by this word?

Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol