🕋 تفسير سورة عبس
(Abasa) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ عَبَسَ وَتَوَلَّىٰ
📘 He the Prophet frowned glowered with his face and turned away
فَأَنْتَ عَنْهُ تَلَهَّىٰ
📘 to him you pay no heed talahhā the original second tā’ of tatalahhā has been omitted that is to say from him you are distracted by other things.
كَلَّا إِنَّهَا تَذْكِرَةٌ
📘 No indeed! do not behave like this. Truly it the sūra is or the verses are a reminder an admonition for all creatures —
فَمَنْ شَاءَ ذَكَرَهُ
📘 so let whoever will remember it preserve it in his memory and thus be admonished by it —
فِي صُحُفٍ مُكَرَّمَةٍ
📘 on leaves fī suhufin is the second predicate of innahā ‘truly it’ and what precedes it is a parenthetical statement that are honoured by God
مَرْفُوعَةٍ مُطَهَّرَةٍ
📘 elevated in the heavens purified exalted above the touch of devils
بِأَيْدِي سَفَرَةٍ
📘 in the hands of scribes who write it down from the Preserved Tablet
كِرَامٍ بَرَرَةٍ
📘 noble pious obedient to God exalted be He these being the angels.
قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ
📘 Perish man! accursed be the disbeliever! What has made him ungrateful? an interrogative statement meant as a rebuke — what has driven him to disbelief?
مِنْ أَيِّ شَيْءٍ خَلَقَهُ
📘 From what thing has He created him? an interrogative meant as an affirmative which He then explains by saying
مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ
📘 From a drop of sperm did He create him then proportion him in stages as a blood-clot then an embryo up to the last stage of his creation.
أَنْ جَاءَهُ الْأَعْمَىٰ
📘 because the blind man came to him ‘Abd Allāh son of Umm Maktūm who interrupted him while he was busy with those notables of Quryash whose submission to God he was very eager for. The blind man was not aware that he was busy with these and so he called out to him ‘Teach me of what God has taught you’. However the Prophet s went off to his house. He was then reproached for this with what was revealed in this sūra. Afterwards whenever he came to him the Prophet would say to him ‘Greetings to him on whose account God reproached me!’ and would lay down his cloak for him.
ثُمَّ السَّبِيلَ يَسَّرَهُ
📘 Then He made the way his exit from his mother’s belly easy for him;
ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ
📘 then He makes him die and buries him He places him in a grave that hides him;
ثُمَّ إِذَا شَاءَ أَنْشَرَهُ
📘 then when He wills He will raise him for the Resurrection.
كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ
📘 No indeed! Verily he has not accomplished he has not done what He his Lord commanded him to do.
فَلْيَنْظُرِ الْإِنْسَانُ إِلَىٰ طَعَامِهِ
📘 So let man consider in reflection his source of food how it is determined and procured for him
أَنَّا صَبَبْنَا الْمَاءَ صَبًّا
📘 that We pour down water from the clouds plenteously;
ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا
📘 then We split the earth into fissures with vegetation
فَأَنْبَتْنَا فِيهَا حَبًّا
📘 and cause the grains such as wheat and barley to grow therein
وَعِنَبًا وَقَضْبًا
📘 and vines and herbs qadb is moist qatt
وَزَيْتُونًا وَنَخْلًا
📘 and olives and date-palms
وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ
📘 And how would you know? Perhaps he would cleanse himself yazzakkā the original tā’ of yatazakkā has been assimilated with the zāy that is perhaps he would purge himself of sins by what he hears from you
وَحَدَائِقَ غُلْبًا
📘 and gardens of dense foliage orchards teeming with trees
وَفَاكِهَةً وَأَبًّا
📘 and fruits and pastures abb is what cattle graze; it is also said to be ‘straw’
مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ
📘 as sustenance understand matā‘an as mut‘atan or tamtī‘an as explained above in the previous sūra for you and your flocks also as explained above.
فَإِذَا جَاءَتِ الصَّاخَّةُ
📘 So when the deafening Cry the second blast comes —
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ
📘 the day when a man will flee from his own brother
وَأُمِّهِ وَأَبِيهِ
📘 and his mother and his father
وَصَاحِبَتِهِ وَبَنِيهِ
📘 and his wife and his sons yawma ‘the day when’ is a substitution for idhā ‘when’ the response to which is indicated by what follows —
لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
📘 every person that day will have a matter to preoccupy him a predicament to distract him from the affairs of others in other words every person will be preoccupied with his own self.
وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ
📘 On that day some faces will be shining radiant
ضَاحِكَةٌ مُسْتَبْشِرَةٌ
📘 laughing joyous happy — these are the believers.
أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَىٰ
📘 or be admonished yadhdhakkar the original tā’ of yatadhakkar has been assimilated with the dhāl and so the reminder the admonition heard from you might benefit him a variant reading for tanfa‘uhu has tanfa‘ahu as the response to the optative statement.
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
📘 And some faces on that day will be covered with dust
تَرْهَقُهَا قَتَرَةٌ
📘 overcast covered with gloom darkness and blackness.
أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ
📘 Those the people of this predicament are the disbelievers the profligates those who have combined disbelief with profligacy.
أَمَّا مَنِ اسْتَغْنَىٰ
📘 But as for the one who thinks himself self-sufficient through wealth
فَأَنْتَ لَهُ تَصَدَّىٰ
📘 to him you do attend tasaddā a variant reading has tassaddā where the original second tā’ of tatasaddā has been assimilated with the sād him you accept and turn your attention to;
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
📘 yet it is not your concern if he does not cleanse himself if he does not believe.
وَأَمَّا مَنْ جَاءَكَ يَسْعَىٰ
📘 But as for him who comes to you hurrying yas‘ā is a circumstantial qualifier referring to the subject of the verb jā’a ‘comes’
وَهُوَ يَخْشَىٰ
📘 fearful of God wa-huwa yakhshā is a circumstantial qualifier referring to the subject of the verb yas‘ā ‘hurrying’ — this being the blind man —
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