Surah 'Abasa (He Frowned) — Full Text
Ayah 1
عَبَسَ وَتَوَلَّىٰٓ
He [i.e., the Prophet (ﷺ) ] frowned and turned away
The surah opens with a powerful backstory: the Prophet was once deep in conversation with some influential leaders of the Quraysh, hoping they would accept Islam, when a blind companion named Abdullah ibn Umm Maktum came to him eagerly asking to learn. The Prophet frowned and turned away from him, wanting to finish his talk with the leaders first. Interestingly, Allah uses third person here — "he frowned" instead of "you frowned" — which is a subtle way of preserving the Prophet's honor while still correcting his choice.
Ayah 2
أَن جَآءَهُ ٱلْأَعْمَىٰ
Because there came to him the blind man,1 [interrupting].
This verse explains why the frown happened: because a blind man came to him seeking guidance. The fact that the Quran specifically mentions his blindness is important — it means the man literally could not see that the Prophet was busy with others, so he was not being rude on purpose. Allah is pointing out that someone with a genuine excuse should not be turned away, even if the timing feels inconvenient.
Ayah 3
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
But what would make you perceive, [O Muḥammad], that perhaps he might be purified1
Allah asks the Prophet a rhetorical question: how do you know — maybe this blind man could have been spiritually purified through what you taught him? The word "yazzakka" means to be cleansed and elevated in one's soul. The point is that the outcome of teaching a sincere seeker is far more certain and valuable than trying to win over someone whose heart might never open.
Ayah 4
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
Or be reminded and the remembrance would benefit him?
Or at the very least, he might have taken the reminder to heart and benefited from it. Even if he did not reach the highest level of spiritual purification, the advice itself would have increased his love and awareness of Allah. This verse establishes a principle: when someone genuinely wants to learn, the benefit of teaching them is guaranteed, while chasing reluctant people offers no such certainty.
Ayah 5
أَمَّا مَنِ ٱسْتَغْنَىٰ
As for he who thinks himself without need,1
Now Allah shifts to a direct contrast: as for the one who considers himself self-sufficient — meaning the wealthy, arrogant Quraysh leader who felt he did not need the Prophet's message — you were giving him all your attention. The word "istaghnaa" describes someone who thinks they are above needing guidance because of their wealth or status. It is a mindset that blocks people from even considering the truth.
Ayah 6
فَأَنتَ لَهُۥ تَصَدَّىٰ
To him you give attention.
You were eagerly pursuing him and dedicating your time to him. There is no blame on the Prophet for wanting someone influential to accept Islam — it made strategic sense. But Allah is teaching a deeper lesson: in God's eyes, a person's social status or power means nothing. The sincere, humble seeker is always more deserving of your time than someone who is too proud to listen.
Ayah 7
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
And not upon you [is any blame] if he will not be purified.1
And it is not your fault if that arrogant person never purifies himself or accepts the truth. This is such a freeing statement — the Prophet is being told that he is not responsible for whether people accept guidance or not. His job is to deliver the message, not to force outcomes. If the proud leader refuses to believe, that burden falls on him, not on the one who called him to the truth.
Ayah 8
وَأَمَّا مَن جَآءَكَ يَسْعَىٰ
But as for he who came to you striving [for knowledge]
But as for the one who came to you eagerly striving — this describes Abdullah ibn Umm Maktum, who rushed to the Prophet on his own initiative, hungry to learn. The word "yas'a" means to come with effort and urgency, showing how genuinely motivated he was. This is the kind of person who deserves priority: someone who actually wants what you have to offer.
Ayah 9
وَهُوَ يَخْشَىٰ
While he fears [Allāh],
And he fears Allah — meaning his motivation was not casual curiosity but a real sense of awe and reverence for God. He was driven by taqwa, that deep inner consciousness of being accountable to his Creator. When someone shows up with both eagerness and God-consciousness, that is the person whose learning will actually produce real results in their life.
Ayah 10
فَأَنتَ عَنْهُ تَلَهَّىٰ
From him you are distracted.
Yet from him you were distracted. The word "talahha" means to be diverted or too preoccupied. Allah wraps up this section with a clear directive: do not prioritize people based on their social rank. Whether someone is rich or poor, powerful or marginalized, the message must be shared equally. This became a guiding principle — the Prophet later treated Abdullah ibn Umm Maktum with tremendous honor, even appointing him to lead Madinah in his absence.
Ayah 11
كَلَّآ إِنَّهَا تَذْكِرَةٌ
No! Indeed, they [i.e., these verses] are a reminder;
No, this is not how it should be done. The word "kalla" is a sharp interjection — like saying "absolutely not" or "stop right there." It draws a firm line under the previous incident and transitions to a new point: this Quran is a reminder, a powerful admonition. The lesson from the blind man's story is itself part of the Quran's purpose — to shake people out of their assumptions and redirect them to what truly matters.
Ayah 12
فَمَن شَآءَ ذَكَرَهُۥ
So whoever wills may remember it.1
So whoever wills may take heed and pay attention to it. The door is open to everyone — this message is not exclusive to any class or background. But Allah puts the choice squarely on the individual: the guidance is available, but you have to want it. No one will be forced to benefit from the Quran. This pairs perfectly with the earlier lesson: the blind man wanted guidance and deserved attention, while the proud leader did not care and could not be forced.
Ayah 13
فِى صُحُفٍ مُّكَرَّمَةٍ
[It is recorded] in honored sheets,
This Quran is recorded in honored, noble scriptures — referring to the Preserved Tablet (al-Lawh al-Mahfuz), the divine record kept in the heavens. By calling these pages "honored," Allah is emphasizing the incredible status and sanctity of this revelation. It is not some random collection of words — it is preserved in the most dignified and exalted form possible, treated with utmost reverence even before reaching humanity.
Ayah 14
مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ
Exalted and purified,
These scriptures are elevated in rank and purified from any corruption, addition, or deficiency. The word "marfu'ah" means raised high in status, and "mutahharah" means kept absolutely clean and untainted. No falsehood can approach the Quran from any direction. This is Allah's guarantee that what you are reading is the pure, unaltered word of God — not something that has been tampered with over time.
Ayah 15
بِأَيْدِى سَفَرَةٍ
[Carried] by the hands of messenger-angels,
It is carried in the hands of noble scribes — referring to the angels who serve as ambassadors between the heavens and earth. The word "safarah" can mean scribes or envoys, and it describes the angels who carry the revelation down to the prophets. These are not just any beings; they are specifically described as honorable, dignified, and trusted with the most sacred task imaginable.
Ayah 16
كِرَامٍۭ بَرَرَةٍ
Noble and dutiful.
These angel-scribes are described as "kiram" (noble and generous) and "bararah" (righteous and dutiful). Their character matches the purity of the message they carry. There is a beautiful hadith connected to this: whoever recites the Quran with skill and fluency will be in the company of these noble, righteous angels, and whoever struggles through it with difficulty still gets double the reward. The Quran's carriers — whether angelic or human — are meant to embody its values.
Ayah 17
قُتِلَ ٱلْإِنسَـٰنُ مَآ أَكْفَرَهُۥ
Destroyed [i.e., cursed] is man;1 how disbelieving is he.
Destroyed is the human being — how ungrateful he is! The word "qutila" literally means "may he be destroyed" or "cursed," and it expresses intense disapproval at how shamelessly people deny their Creator. After all the evidence in creation and all the blessings surrounding them, humans still turn away from gratitude and obedience. This verse marks a sharp turn in the surah from the story of the blind man to a broader reflection on human arrogance and ingratitude.
Ayah 18
مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ
From what thing [i.e., substance] did He create him?
From what substance did Allah create the human being? From a mere drop of fluid — a tiny, insignificant sperm drop. This is the ultimate reality check for anyone who walks around with an inflated ego. You started as something so small and humble that you could not even be seen with the naked eye. The One who brought you into existence from that has every right to be acknowledged and obeyed, yet people still act like they are self-made.
Ayah 19
مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ
From a sperm-drop He created him and destined for him;1
He created him and then proportioned him perfectly — designing every limb, organ, and feature in precise balance. Your height, your face, your eyes, your joints — everything is carefully measured and crafted with extraordinary wisdom. If even one part were out of proportion, your entire body would not function properly. The word "qaddarahu" also carries the meaning of predestination: Allah planned out your entire life's course before you even took your first breath.
Ayah 20
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
Then He eased the way for him;1
Then He made the path easy for him — and this has multiple layers of meaning. First, it refers to the journey out of the womb: a baby weighing several pounds passes through an incredibly narrow passage, and Allah makes that transition possible. Second, it refers to the path of life itself: Allah gave humans the ability to think, reason, and choose between right and wrong. The road to guidance has been made clear and accessible for anyone who wants to walk it.
Ayah 21
ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ
Then He causes his death and provides a grave for him.1
Then He caused him to die and placed him in a grave. After describing the miraculous beginning of life, Allah now points to its end. Interestingly, even death and burial are mentioned here as blessings. Death is a mercy because it ends suffering and transitions the believer to the next stage. And the grave is a form of honor — Allah taught humans to bury their dead with dignity rather than leaving them exposed, which distinguishes us from other creatures.
Ayah 22
ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ
Then when He wills, He will resurrect him.
Then, when He wills, He will bring him back to life. Resurrection is not a question of "if" but "when." The same God who created you from nothing the first time, designed you in perfect proportion, guided you through life, and returned you to the earth, can absolutely bring you back again. If anything, the second creation should seem easier to accept than the first. This verse ties the entire cycle together: creation, life, death, burial, and resurrection.
Ayah 23
كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ
No! He [i.e., man] has not yet accomplished what He commanded him.
No! Man has not yet fulfilled what Allah commanded him to do. Despite all these incredible blessings — being created, proportioned, guided, and sustained — the human being still has not met his basic obligations toward his Creator. The word "kalla" hits hard again: absolutely not, you have fallen short. After that whole list of favors, the least you could do is believe and obey, yet most people do not even manage that. This is a wake-up call about how much we take for granted.
Ayah 24
فَلْيَنظُرِ ٱلْإِنسَـٰنُ إِلَىٰ طَعَامِهِۦٓ
Then let mankind look at his food -
Then let the human being look at his food — how it comes to him. After talking about the miracle of human creation, Allah now shifts to the miracle of sustenance. Every meal you eat is the result of an incredibly complex chain of events that you had no part in designing. This verse is an invitation to pause before your next meal and really think about who made it possible. The food on your plate is not just a product of farming — it traces back to divine systems you could never replicate.
Ayah 25
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا
How We poured down water in torrents,
We poured down water in abundance from the sky. Rain is something most people barely think about, but it is one of the most extraordinary systems in all of creation. Allah sends down massive quantities of water from clouds at exactly the right time, in exactly the right amounts, to sustain life on earth. Without this single blessing, every plant, animal, and human would perish. It is the first step in the food chain that keeps you alive.
Ayah 26
ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا
Then We broke open the earth, splitting [it with sprouts],
Then We split the earth open with sprouts. After the rain soaks into the ground, something incredible happens — the earth cracks open and tiny shoots push their way up through the soil. A seed that looks completely dead suddenly comes alive with growth. This image is also a subtle proof of resurrection: if Allah can bring dead seeds to life through dry, cracked earth, bringing the dead back to life on the Day of Judgment is no big stretch at all.
Ayah 27
فَأَنۢبَتْنَا فِيهَا حَبًّا
And caused to grow within it grain
And We caused grain to grow from it. Grain — wheat, barley, rice, and other staple crops — is the foundation of human nutrition across every civilization and era. It is so basic and so essential that we barely stop to appreciate it. Allah is listing out your blessings one by one, starting with the most fundamental: the simple grains that keep billions of people alive every single day.
Ayah 28
وَعِنَبًا وَقَضْبًا
And grapes and herbage
And grapes and fresh green fodder. Grapes are mentioned specifically because of their wide range of uses and their sweetness. The word "qadb" refers to fresh, green vegetation — lush grass and herbs that livestock feed on. So it is not just humans being provided for here; the animals you depend on are also taken care of through the same divine system of rainfall and earth.
Ayah 29
وَزَيْتُونًا وَنَخْلًا
And olive and palm trees
And olive trees and date palms. Olives are a powerhouse — eaten on their own, pressed into oil, and used for cooking, lighting, and medicine. Date palms are similarly versatile: the fruit is eaten at every stage of ripeness, from fresh to dried, and the tree itself provides shade and building material. Both of these were especially significant in Arabian culture, but they represent the broader principle of how Allah embedded diverse, multi-purpose benefits into nature.
Ayah 30
وَحَدَآئِقَ غُلْبًا
And gardens of dense shrubbery
And dense, lush gardens full of large trees. The word "ghulb" describes thick, towering trees with dense canopy — imagine walking through a massive garden overflowing with shade and greenery. This is not just about aesthetics; these gardens produce fruit, timber, oxygen, and shelter. Allah is painting a picture of abundance that most people walk through daily without ever stopping to connect it back to the One who designed it all.
Ayah 31
وَفَـٰكِهَةً وَأَبًّا
And fruit and grass -
And fruits and pastures. This is the final item in the list of provisions, and it is a catch-all: every type of fruit you enjoy, plus all the grazing land that feeds the animals you rely on for meat, milk, and wool. The word "abb" was so comprehensive that even some of the early scholars marveled at its scope. It covers everything the earth produces for both humans and livestock — a staggering amount of divine generosity packed into a single word.
Ayah 32
مَّتَـٰعًا لَّكُمْ وَلِأَنْعَـٰمِكُمْ
[As] enjoyment [i.e., provision] for you and your grazing livestock.
All of this is a provision and enjoyment for you and your livestock. This verse ties the whole list together: the rain, the grain, the grapes, the olives, the palms, the gardens, the fruits, the pastures — all of it exists as a means of sustaining you and the animals that serve you. It is meant to last you through this temporary life until the Day of Judgment arrives. The implied question is: after seeing all of this, how can you still deny the One who provides it?
Ayah 33
فَإِذَا جَآءَتِ ٱلصَّآخَّةُ
But when there comes the Deafening Blast1
Then when the Deafening Blast comes — the surah suddenly shifts from the beauty of nature to the terror of the Last Day. The word "as-Sakhkhah" describes a sound so overwhelmingly loud that it nearly deafens the ears. It refers to the blowing of the Trumpet that signals the beginning of the Day of Judgment. After all those gentle reminders about food and creation, this verse hits like a wall: all of that will come to an end, and then this moment arrives.
Ayah 34
يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ
On the Day a man will flee from his brother
On that Day, a person will flee from his own brother. Think about that — someone you grew up with, shared a room with, fought and laughed with your whole life. On the Day of Judgment, the horror will be so overwhelming that you will not even think about them. Every bond that feels unbreakable in this world will mean nothing in that moment because everyone will be consumed by their own fate.
Ayah 35
وَأُمِّهِۦ وَأَبِيهِ
And his mother and his father
And from his mother and his father. If fleeing from your sibling was not intense enough, now it is your parents — the two people who literally brought you into this world and raised you. The love between a parent and child is one of the strongest connections in human existence, yet even that will dissolve under the weight of what is happening on that Day. No relationship will matter when your eternal fate is on the line.
Ayah 36
وَصَـٰحِبَتِهِۦ وَبَنِيهِ
And his wife and his children,
And from his spouse and his children. Your life partner, the person you built a home with, and the kids you would have done anything to protect in this world — you will run away from all of them. The verses list relationships in ascending order of emotional closeness: sibling, parents, spouse, children. It is a deliberately escalating sequence designed to show just how all-consuming the terror of that Day will be.
Ayah 37
لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
For every man, that Day, will be a matter adequate for him.1
Every single person on that Day will have enough to worry about just for themselves. This is the punchline of the previous few verses — the reason people flee from their loved ones is not hatred or coldness, it is pure survival-mode panic. Your own situation will be so serious, so terrifying, and so all-encompassing that you literally will not have the bandwidth to think about anyone else. Everyone will be saying "myself, myself" — even the greatest prophets.
Ayah 38
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ
[Some] faces, that Day, will be bright -
Some faces on that Day will be bright and radiant. After that intense description of universal panic, Allah now separates people into two groups. The first group's faces will literally glow with light — the Arabic word "musfirah" means beaming and luminous. These are the people who lived with faith, did good deeds, and prepared for this Day. You can see the relief and joy on their faces because they know they made the right choices when it mattered.
Ayah 39
ضَاحِكَةٌ مُّسْتَبْشِرَةٌ
Laughing, rejoicing at good news.
They will be laughing and rejoicing at the good news. Imagine standing in the most high-stakes moment of all existence and being able to laugh with genuine happiness. That is the reward for the believers: not just relief from punishment, but active, overwhelming joy. They will receive the good news of Paradise and eternal bliss, and every sacrifice they made in this life — every prayer, every fast, every moment of patience — will feel worth it a million times over.
Ayah 40
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
And [other] faces, that Day, will have upon them dust.
And other faces on that Day will be covered in dust. The contrast is brutal. While the first group beams with light and laughter, this second group is visibly coated in dust and grime — a physical reflection of their spiritual state. These are the people who lived in denial, who heard the truth and walked away from it, who prioritized this temporary world over their eternal future. Their external appearance on that Day will match the darkness they chose to carry inside.
Ayah 41
تَرْهَقُهَا قَتَرَةٌ
Blackness will cover them.
Darkness will overwhelm those faces. On top of the dust, there is an additional layer of darkness — "qatarah" — covering them. It is gloom upon gloom, despair upon despair. There is no hiding it and no escaping it. This is the outward manifestation of a lifetime of choices: ignoring the signs, rejecting the messengers, living without accountability. Every blessing that was listed earlier in the surah — the food, the rain, the gardens — they enjoyed all of it without ever thanking the One who gave it.
Ayah 42
أُو۟لَـٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ
Those are the disbelievers, the wicked ones.
Those are the ones who disbelieved and lived wickedly. The surah closes by naming exactly who these dust-covered, darkness-stained faces belong to: the kafarah (those who rejected faith) and the fajarah (those who lived sinfully and defiantly). It is the combination of disbelief in the heart and corruption in actions that seals a person's fate. The surah began with a lesson about not judging people by outward appearances, and it ends with the ultimate reveal — on the Day of Judgment, everyone's true reality will be written all over their face.