INTRODUCTION TO SURAH MA’UN
Surah al-Ma’un was revealed in Mecca as the 17th verse. Some claim that the entire Surah was revealed in Medina, while others assert that verses 1-3 were revealed in Mecca and verses 4-7 in Medina. However, both the style and content of the Surah, along with findings from researchers like İzzet Derveze based on reports from Ibn ‘Abbas and Ibn Zubayr, indicate that the Surah is indeed Meccan. The claim that part of the Surah was revealed in Medina is questionable, as verse 4 begins with the “ف” (fa) of “follow” or “cause,” which suggests continuity. The unity of the subject matter in the Surah prevents the verses from being separated from each other. Another indication that the Surah is Meccan is that the characteristics described in the Surah do not refer to the hypocrites of Medina, but rather to some notorious rebels in Mecca. While the Surah verbally exposes the polytheists of Mecca, it also sets down principles regarding polytheists and anti-religionists universally and across all times, defining the attitude to be taken against them.
17 / SURAH AL-MA’UN
Meaning of verses
1Have you seen/have you ever thought about the one who denies the fact that everyone will be recompensed for his deeds, good or evil, in Akhirat [Afterlife]/the one who denies the principles of Allah that regulate the social order? 2,3He is the one who repulses the orphan and does not encourage on giving opportunities for those poor so they might earn their living.
4-7Woe to those who are careless, apathetic to their Salah, who fulfill Salah [while they look like they support others financially and spiritually; strive to enlighten the community] for showing off, and forbid that even simple items should reach to a needy!
Reason for Surah’s Revelation
Al-Ma’ardi claimed that the Surah was revealed concerning Abu Ja’far and based his claim on the following account:
When an orphan, for whom he was the guardian, requested something from his property due to need, Abu Ja’far pushed him away and ignored his request. The elders of Quraysh mockingly sent the child to our Prophet. The child then sought help from our Prophet. Known for never turning away anyone in need, our Prophet listened to the boy and went with him to Abu Ja’far. Abu Ja’far complied with the Prophet’s request and gave the child his property. The Quraysh then insulted Abu Ja’far, saying, “You have also gone astray.” Abu Ja’far replied, “No, I have not gone astray, but his words filled me with such terror that I feared I would perish if I did not give it to him.”
There are other accounts regarding the reason for the verse’s revelation, which mention figures like Walid b. ‘Aiz, Abu Sufyan, As b. Wa’il al-Sahmî, Walid b. Mughira, and Abujahl—individuals known for their avarice, who oppressed the poor and needy, and mistreated them.[1]
In fact, it does not matter for whom the Surah was revealed. Because the Qur’an’s judgment is not limited to these people, but it has a universality that will cover all people who are similar to these people and who behave in the same way at all times and places.
Analysis of the Verses
Verse 1:
1Have you seen/have you ever thought about the one who denies the fact that everyone will be recompensed for his deeds, good or evil, in Akhirat [Afterlife]/the one who denies the principles of Allah that regulate the social order?
Both Arab-Islamic scholars and orientalists such as MacDonald, A. Jeffery, and L. Gadret have conducted extensive research on the word “الدّين (Din)” and found words in Hebrew and Old Persian that resemble this term in both spelling and pronunciation. According to Ibn Menzur’s Lisan al-Arab and Zebidî’s Taj al-Arus, the word “دين (din)” consists of the letters “د (dal)”, “ى (ye)” and “ن (nun)”. Interestingly, the same letters make up the word “دين (deyn)”. Moreover, in “deyn,” the letter “ى (y)” retains its original form in the form of cezim (sukoon), while in “din,” the letter “ى (y)” has lost its movement and transformed into a med letter (prolongation letter), thereby forming a noun. This demonstrates that the word “din” originates from “deyn”.
The primary meaning of “deyn” is “debt.” Initially, “din” was used in this context, but over time, as transactions between people expanded, so did the scope of the term’s meaning. Consequently, it came to encompass concepts such as retribution (giving something in return), rights and law, order, regularity, and social structure.
In the verse under discussion, “din” refers to “punishment.” While “din” broadly means “retribution,” it is often interpreted as retribution specifically for evil deeds. However, the term “جزاء (ceza)” signifies a response to any action, whether good or bad. Here, “din” implies that in the Afterlife, everyone will be recompensed for their deeds, good or evil.
Examples of “din” used in the sense of punishment or retribution in the Qur’an can be found in Nur/25, Adh-Dhariyat/6, Infitar/9, and At-Tin/7. In Surah As-Saffat, verse 53, the term appears as “مدينون (medînûn)” with a similar meaning. Additionally, in all Qur’anic phrases containing “يوم الدّين (yawm al-Din)” or “the Day of Religion,” the term denotes “the Day of Recompense,” as detailed in Surah Infitar.
The term “الدّيّان (al-Dayyan),” derived from the same root and used as one of Allah Almighty’s attributes, means “the One who recompenses deeds, who takes account, who leaves no deed unrewarded, and who recompenses both good and evil.”
Over time, “din” also began to be used metaphorically to mean “social exchange, social relations, sharia (the principles that regulate social order).” The term “din” in the sense of “Sharia” will be further elaborated in the analysis of Surah al-Kafirun.
The address in the verse, “Have you seen?”, is ostensibly directed to our Prophet. However, due to the Qur’anic style, this address is relevant across all ages and geographies and is meant for every rational human being. Furthermore, the choice of “Have you seen?” rather than “Have you heard?” underscores that those who deny religion do so not merely in thought but through their actions in society. This question is not one that can be simply answered with “yes, I have seen it” or “no, I have not seen it.” Instead, it expresses an awe in the face of the situation. Beginning with a question of such astonishment suggests that denying religion, specifically denying that every deed will be rewarded, is a surprising, even strange attitude. This phrasing invites the reader to reflect on the character of one who denies the Afterlife. It is worth noting that a similar questioning style is used in Surah Al-Alaq:
11-12Have you ever thought, if that servant who fulfills Salah is upon the righteous path or commands taqwa! [being under the guardianship of Allah]! 13Have you ever thought, if that one who forbids the one who fulfills Salah denied and turned away!… 14Does that one who forbids Salah not know that Allah definitely sees?
(Al-Alaq 11-14)
Verses 2 – 3:
2,3He is the one who repulses the orphan and does not encourage on giving opportunities for those poor so they might earn their living.
These verses of Surah al-Ma’un remind us of verses 17-20 of Surah Al-Fajr.
17-20Certainly not as you think! Indeed, you do not raise the orphan in an honorable way. You do not encourage one another to give opportunities for those unemployed, poor so they might earn their living. Yet, you consume heritage of the world, devouring it! And you love wealth with immense love, stockpiling it!
(Al-Fajr/17- 20)
The addressee of these criticisms in Surah Al-Fajr was not clear; in a way, the accusations and criticisms were made in the open. In Surah al-Ma’un, on the other hand, it is seen that the strategy has changed, the addresses have become harsher, the ranks have become clearer, and identities have been revealed.
The phrase “يدعّ اليتيم yedu’ul orphan” in the verse has multiple meanings:
– “Yedu’ul orphan” means to eat the inheritance left to the orphan by his father, and to expel him.
– “Yedu’ul orphan” means to show no mercy to an orphan who comes for help, to expel him, and to push away the one who is expelled but refuses to leave out of desperation.
– “Yedu’ul orphan” means to oppress an orphan who is with him through guardianship or wardship by making him serve and suffer the services of his household.
However, “yadu’ul orphan” does not mean to occasionally perform these behaviors, but rather to do them continuously and make them a habit. Those who commit this act believe the orphan is alone and has no one to help him, so they do not hesitate to violate his rights. They might pretend to support the orphan, but in reality, they oppress him; when he asks for help, they chase him away or push him aside. They do this without recognizing the wrong in their actions, without any sense of remorse, and without acknowledging that Allah sees everything.
Orphans, who lack a guardian to care for them, to protect their rights, and to support them, are in need of people’s compassion and sensitivity. However, the conscience of the “yedu’ul orphan” who ignores this call humiliates and victimizes the orphan. These are the people described in the verse as “those who deny the religion.”
The expression “طعام المسكين (taâmu’l-miskin)” is used in the verse. This differs from “اطعام المسكين (it’amu’l-miskin),” which means “to encourage feeding the needy.” The phrase “taâmu’l-miskin” refers to “the food that is the rightful due of the poor person.” Thus, those accused of “not encouraging feeding the poor” are not accused of withholding their own food, but of withholding food that rightfully belongs to the poor. There is a subtle distinction here: even if the food appears to be the property of the withholder, it actually belongs directly to the poor. This implies that the food is a debt owed to the poor, a right that belongs to them. The giver must provide it not as an act of charity, but as an obligation. This right of the poor is mentioned in verse 19 of Surah Adh-Dhariyat: “In their wealth, the poor and deprived have a right.”
As explained earlier in Surah Al-Fajr, the word “miskin” refers to a person who has been rendered immobile, who has lost the ability to move freely, or who is paralyzed by poverty or various other reasons, such as physical or mental incapacity, old age, or oppression by dominant powers.
The expression “laa yehuddu” in the verse indicates that those who withhold food from the poor do not do so themselves, nor do they encourage others to help. Such people make no effort to help the poor and needy earn their own bread, whether through work or starting a business, nor do they give them their due rights. They wish to remain masters or lords; they desire slaves, wanting everyone’s sustenance to depend on them, so that descendants of slaves remain slaves, descendants of workers remain workers, and descendants of farmers remain farmers.
Allah’s two clear examples here illustrate the evil characteristics of those who deny the Afterlife. This is not the only indication of those who “deny religion,” but for now, this specific trait of the “denier of religion” has been emphasized.
What is highlighted here is not merely the moral failings of those who deny the Afterlife, such as mistreating orphans or withholding food from the needy, but the fact that these and countless similar evils are direct consequences of denying the Afterlife.
13O you who have believed! Do not make a people with whom Allah is not pleased your governor, supervisor. They have despaired of Akhirat [Afterlife] as the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb have despaired of the inhabitants of the grave.
(Al-Mumtahina/ 13)
When faith enters the heart, it creates tenderness, compassion and love. But those who “deny religion” do not have these qualities, which are the capital of conscience.
Verse 4-7:
4-7Woe to those who are careless, apathetic to their Salah, who fulfill Salah [while they look like they support others financially and spiritually; strive to enlighten the community] for showing off, and forbid that even simple items should reach to a needy!
The use of the preposition “ف (fa)” at the beginning of the verse, translated as “for this reason/therefore,” indicates that the bad qualities listed in this and the following verses stem from the denial of religion.
The term “المصلّين (al-musallin)” in this verse refers to those who perform Salah. Detailed information on Salah is provided in Surah Al-Alaq.
“apathetic to their Salah, who fulfill Salah [while they look like they support others financially and spiritually;”
The word “ساهون (sahūn)” in this verse is translated as “lahun” in the Mushaf of ‘Abdullah b. Mas’ud. This translation gives the verse the meaning “They perform Salah as entertainment,” which is confirmed by verse 35 of Surah Al-Anfal, where it says, “And their support near the Ka’bah is only whistling and clapping their hands, a show,” illustrating that the polytheists performed Salah as a form of amusement and satisfaction.
At this point, the similarity between the polytheists’ behavior, as clearly described in the Qur’an, and certain contemporary practices should not be overlooked. Today, some who outwardly appear religious may have Qur’anic recitations by professional singers at weddings and various ceremonies without understanding the meaning, or may perform whirling dervishes, dhikr, or similar rituals with musical instruments as forms of religious worship.
If the literal meaning of “ساهون (sahūn)” is considered, the verse could mean, “They are oblivious of their support, and they turn their support into entertainment.” Allah has revealed their situation as follows:
35And their support by the Bayt [House]/Kaaba is only to whistle and applause, a show. –Then taste this punishment for you have disbelieved; consciously denied the divinity of Allah and the fact that He is Rabb!-
(Al-Anfal/35)
Riya
The root of the word “رياء (riya),” translated here as “showing off,” is “رئية (ru’yet),” which means “to see.” When the word is rendered as “riya,” its meaning becomes “vanity.” Vanity refers to engaging in actions purely to be seen by others. The aim of vanity is to win people’s favor by appearing virtuous. This is a character flaw and a contemptible behavior. Those who act this way are called “hypocrites” or “mursai.”
“Riya” stems from insincerity and a lack of authenticity. These hypocrites display false and insincere behaviors to obtain worldly wealth, achieve positions of authority, or gain fame. They act in ways that will please those they wish to benefit from, or in a manner that appeals to the audience they hope to impress. However, when no one is watching, they refrain from these actions. Their purpose is not to do what is right but to deceive those whose favor they seek. Through these actions, they attempt to manipulate those from whom they expect benefit, securing their own reputation and protecting the wealth they have amassed.
Such individuals are, in fact, infidels at heart. They withhold even the smallest assistance from their neighbors, yet when they wish to appear charitable, they frequently call in television cameras and journalists to display their generosity. In reality, they use this so-called social support as a public relations strategy to boost their sales and prestige. Their supposed advocacy is often aimed at eliminating social opposition against them. For them, this is also a form of entertainment. It is similar to those who, after draining the country’s resources, build a few schools, cultural centers, or health facilities. It is like certain socialite clubs and associations visiting orphanages during holidays or supermarkets advertising their donations to aid organizations in their brochures. Or like Christian missionaries, who disguise their core mission of spreading Christianity under the guise of helping the poor and finding them jobs.
Riya is one of the most condemned concepts in the Qur’an:
14And when they came across to those who believed, they said: “We have believed”. And when they were alone with their evil leader, they said: “Indeed, we are with you; we are only the mockers”.
(Al-Baqara/ 14)
264O you who have believed! Do not invalidate your sadaqas by bragging and hurting like the one who spends his wealth to show off even though he does not believe in Allah and the last day. His example is like the example of the boulder on which is a dust, then becomes bare when hit by downpour. They can not keep anything from what they have earned. And Allah does not guide the people of infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb.
(Al-Baqara/ 264)
36-38And worship Allah and do not associate others with Him. And do good to your parents, relatives, orphans, the poor, neighbors who are relatives, neighbors who are from farther away, companion at your side, stranded travelers, those who have been given under your protection in accordance with the laws. Indeed, Allah does not like those who are arrogant and who brag about themselves; those who are stingy, instruct others stinginess and conceal that which Allah has given to them from His bounty and those who spend their wealth so it may be seen by the people while they do not believe in Allah and Akhirat [Afterlife]. And We have prepared for the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb a humiliating punishment. And to whomever satan is a contemporary/close companion; how an evil companion he is!
(An-Nisa/ 36- 38)
142,143Surely, the hypocrites try to deceive Allah. Yet, He is the deceiver upon them. And when they stand for Salah [supporting financially and spiritually; enlightening the community]/ go into public, they move lazily, being irresolute hesitating between the two, they do not stay with the believers nor the infidels, they make a display to the people. And they remember Allah but a little. And whomever Allah leads astray; you can not find a way for him.
(Nisa/ 142-143)
One point to note in the Surah is the shift from singular expressions in the first verses to plural forms such as “المصلّين (al-musallîn),” “الّذين (ellezîne),” and “هم (hum)” from verse 4 onward. This shift indicates that the Meccan polytheists and their later followers did not perform Salah, provide material support, or share any knowledge alone or privately but rather did so near the Ka’bah in public, as stated in verse 35 of Surah Al-Anfal. They used these actions to promote themselves, glorify their status, and look down upon the poor.
Mâ’ûn
“ماعون (Ma’un)” refers to small, useful items that neighbors lend to each other, often items of little value such as needles and thread, pots and pans, chisels and axes, shovels, hammers, and water containers. In this sense, it represents things of minor value. The last verse conveys that those who deny religion do not even lend simple items to the needy, nor do they support the poor in earning their own livelihood. They refrain from offering any help for social welfare, creating dependence instead, and when it comes to publicity, they do not hesitate to promote themselves.
In some interpretations, “ma’un” is translated as “zakat.” This interpretation arises from the logic that a person who withholds even the smallest items will certainly not give a fixed portion of wealth, such as zakat. However, it is incorrect to interpret “ma’un” as zakat since this verse is Meccan and zakat ordinances are Madinan, and the Qur’an distinctly uses the term “zakat.”
Surah Al-Ma’un summarizes the principles of social justice and sharing emphasized in previous surahs, bringing them once again to the forefront.
To understand Surah Al-Ma’un well and compare the believer and the muqezzib (the liar), it is beneficial to look at verses 3-5 of Surah Al-Baqara, where the positive behaviors of believers are contrasted with the negative behaviors of deniers described in this Surah.
Surah Al-Ma’un continues to offer a timeless message to today’s believers, who carry on the mission of the Prophet:
The primary principle to teach and emphasize to all people is the belief that good and bad deeds will be recompensed in the Afterlife. Those who do not believe in the Afterlife are unlikely to engage in genuine social sharing. Even if they appear to contribute, it is merely for “show.” Such people do not perform true acts of kindness, nor do they give even the smallest bit. No real good can come from them for individuals or society.
Allah is the One who knows best
[1] Wahidī; Asbabunnuzul, RAZI