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Surah 80 · Makkah · 42 āyāt
Phase 02 · Going public — and the persecution(c. 10–8 BH) — view in timelineʿAbasaHe 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.
Drawn fromSunan al-Tirmidhī 3331; Sunan al-Tirmidhī 3331 (ḥasan); al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 80:1–10; Al-Wāḥidī, Asbāb al-Nuzūl, on Sūrat ʿAbasa; Ibn Kathīr, Tafsīr on 80:1; Ibn Kathīr, Tafsīr on 80:1–2; Ibn Kathīr, Tafsīr on 80:2 (citing al-Ṭabarānī and others on the Prophet's ﷺ later honouring of Ibn Umm Maktūm); al-Ḥākim, al-Mustadrak, via ʿĀʾishah رضي الله عنها
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.
Cited toSunan al-Tirmidhī 3331 (ḥasan); al-Ḥākim, al-Mustadrak, via ʿĀʾishah رضي الله عنها
In the Prophet's ﷺ life
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 جَآءَهُ ٱلْأَعْمَىٰ
Because there came to him the blind man, [interrupting].
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
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?
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
عَبَسَ وَتَوَلَّىٰٓ
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He [i.e., the Prophet (ﷺ) ] frowned and turned away
أَن جَآءَهُ ٱلْأَعْمَىٰ
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Because there came to him the blind man, [interrupting].
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
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But what would make you perceive, [O Muḥammad], that perhaps he might be purified
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
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Or be reminded and the remembrance would benefit him?
أَمَّا مَنِ ٱسْتَغْنَىٰ
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As for he who thinks himself without need,
فَأَنتَ لَهُۥ تَصَدَّىٰ
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To him you give attention.
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
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And not upon you [is any blame] if he will not be purified.
وَأَمَّا مَن جَآءَكَ يَسْعَىٰ
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But as for he who came to you striving [for knowledge]
وَهُوَ يَخْشَىٰ
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While he fears [Allāh],
فَأَنتَ عَنْهُ تَلَهَّىٰ
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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.
Cited toIbn 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.
Cited toAl-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.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
Key takeaways
- Sincerity and fear of Allah outweigh social rank in who deserves attention.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- A teacher is not responsible for the outcome of someone unwilling to be guided — only for conveying with care.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The most eager and humble seeker can be the very one overlooked amid the pursuit of influential converts.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Al-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Whom have you overlooked because they seemed to have less to offer, while chasing someone more prominent?
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Question 1 of 2
Who interrupted the Prophet's ﷺ address to the Makkan nobles?
Question 2 of 2
What is the lesson of āyah 7?
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).
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
كَلَّآ إِنَّهَا تَذْكِرَةٌ
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No! Indeed, they [i.e., these verses] are a reminder;
فَمَن شَآءَ ذَكَرَهُۥ
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So whoever wills may remember it.
فِى صُحُفٍ مُّكَرَّمَةٍ
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[It is recorded] in honored sheets,
مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ
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Exalted and purified,
بِأَيْدِى سَفَرَةٍ
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[Carried] by the hands of messenger-angels,
كِرَامٍۭ بَرَرَةٍ
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Noble and dutiful.
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).
Cited toIbn 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.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
Key takeaways
- The Qurʾān's dignity does not depend on who accepts it — it remains honoured regardless.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Guidance is offered to whoever wills it; it is never forced.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Even the pages and the angels who bear revelation are described with the same honour Ibn Umm Maktūm deserved but was momentarily denied.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Does your own regard for the Qurʾān match the honour Allah ascribes to it here?
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Question 1 of 2
What qualities are given to the ṣuḥuf in these verses?
Question 2 of 2
What does al-safarah refer to?
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.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
قُتِلَ ٱلْإِنسَـٰنُ مَآ أَكْفَرَهُۥ
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Destroyed [i.e., cursed] is man; how disbelieving is he.
مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ
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From what thing [i.e., substance] did He create him?
مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ
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From a sperm-drop He created him and destined for him;
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
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Then He eased the way for him;
ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ
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Then He causes his death and provides a grave for him.
ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ
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Then when He wills, He will resurrect him.
كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ
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No! He [i.e., 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.
Cited toIbn 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.
Cited toAl-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.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Death and burial are not the end of the account; resurrection follows when Allah wills.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Man still falls short of what he was commanded despite every enabling mercy shown to him.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Which of these created stages do you take most for granted?
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Question 1 of 2
How should this phrase in āyah 17 be understood?
Question 2 of 2
What does 'thumma al-sabīla yassarah' refer to?
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.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
فَلْيَنظُرِ ٱلْإِنسَـٰنُ إِلَىٰ طَعَامِهِۦٓ
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Then let mankind look at his food -
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا
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How We poured down water in torrents,
ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا
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Then We broke open the earth, splitting [it with sprouts],
فَأَنۢبَتْنَا فِيهَا حَبًّا
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And caused to grow within it grain
وَعِنَبًا وَقَضْبًا
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And grapes and herbage
وَزَيْتُونًا وَنَخْلًا
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And olive and palm trees
وَحَدَآئِقَ غُلْبًا
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And gardens of dense shrubbery
وَفَـٰكِهَةً وَأَبًّا
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And fruit and grass -
مَّتَـٰعًا لَّكُمْ وَلِأَنْعَـٰمِكُمْ
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[As] enjoyment [i.e., provision] 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.
Cited toIbn 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.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
Key takeaways
- The most familiar things — rain and food — are the clearest, most overlooked signs of Allah's power.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Provision is patterned and comprehensive, extending even to the animals people depend upon.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Reflection on daily food is presented as a corrective to the disbelief just described in the previous section.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
When did you last consciously connect your meal to this chain of divine provision?
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Question 1 of 2
What does Allah instruct man to look at in āyah 24?
Question 2 of 2
Who benefits from the produce listed in this passage?
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.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
فَإِذَا جَآءَتِ ٱلصَّآخَّةُ
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But when there comes the Deafening Blast
يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ
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On the Day a man will flee from his brother
وَأُمِّهِۦ وَأَبِيهِ
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And his mother and his father
وَصَـٰحِبَتِهِۦ وَبَنِيهِ
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And his wife and his children,
لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
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For every man, that Day, will be a matter adequate for him.
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ
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[Some] faces, that Day, will be bright -
ضَاحِكَةٌ مُّسْتَبْشِرَةٌ
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Laughing, rejoicing at good news.
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
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And [other] faces, that Day, will have upon them dust.
تَرْهَقُهَا قَتَرَةٌ
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Blackness will cover them.
أُو۟لَـٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ
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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.
Cited toIbn 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).
Cited toAl-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.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Outward faces on that Day mirror inward states settled in this life.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- 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.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
If your face reflected your heart's current state, would it be radiant or clouded?
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Question 1 of 2
What explains the flight from close family in āyāt 34–37?
Question 2 of 2
What is al-ṣākhkhah in āyah 33?
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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, 7to purify, grow, increase in goodness
- يَزَّكَّىٰhe purifies himself
- زَكَاةobligatory purifying charity
- تَزْكِيَةpurification
ذ ك ر
āyāt 4, 11, 12to remember, mention, be reminded
- تَذْكِرَةa reminder
- ذِكْرَىٰremembrance
- يَذَّكَّرُhe takes heed
غ ن ي
āyāt 5, 32to be free of need, self-sufficient
- اسْتَغْنَىٰhe considered himself self-sufficient
- غَنِيّrich, independent
- يُغْنِيهِit suffices him
ك ر م
āyāt 13, 16nobility, honour, generosity
- مُكَرَّمَةhonoured
- كِرَامnoble ones
- كَرِيمgenerous, noble
خ ل ق
āyāt 18, 19to create, bring into being with due measure
- خَلَقَهُHe created him
- خَلْقcreation
- خَالِقthe Creator
ي س ر
āyāt 20to make easy, facilitate
- يَسَّرَهُHe made it easy
- يُسْرease
- مَيْسُورmade easy
س ف ر
āyāt 15, 38to uncover, shine forth; also to travel, transcribe
- سَفَرَةscribes (angels)
- مُسْفِرَةradiant, shining
- سَفَرjourney
ك ف ر
āyāt 17, 42to 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.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah ʿAbasa
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Tafsīr18
- Al-Qurṭubī on 80:20
- Al-Qurṭubī on 80:37
- Al-Qurṭubī on 80:7
- Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
- al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān on 80:1–10
- Al-Ṭabarī on 80:15–16
- Al-Ṭabarī on 80:32
- Al-Ṭabarī, Jāmiʿ al-Bayān
- Al-Wāḥidī, Asbāb al-Nuzūl, on Sūrat ʿAbasa
- Ibn Kathīr on 80:1–2
- Ibn Kathīr on 80:13–14
- Ibn Kathīr on 80:17
- Ibn Kathīr on 80:24
- Ibn Kathīr on 80:33
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Ibn Kathīr, Tafsīr on 80:1
- Ibn Kathīr, Tafsīr on 80:1–2
- Ibn Kathīr, Tafsīr on 80:2 (citing al-Ṭabarānī and others on the Prophet's ﷺ later honouring of Ibn Umm Maktūm)
Other references1
- al-Ḥākim, al-Mustadrak, via ʿĀʾishah رضي الله عنها
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
What is al-ṣākhkhah in āyah 33?
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