INTRODUCTION TO SURAH ABASA
Surah Abasa was revealed in Mecca as the 24th chapter of the Qur’an. This surah serves as a compelling example that the verses of the Qur’an are not a product of our Prophet’s own thoughts. Within its verses, miraculous mentions of biological facts—only understood in the 20th century with advanced tools—are presented, alongside revolutionary social principles and continuous warnings to humanity.
Reason for Surah’s Revelation
According to a well-known account in Tafsir sources, while the Prophet (pbuh) was speaking with Utba b. Rebia, Abu Jahl, Abu Hisham, and Abbas b. Abdulmuttalib—prominent figures of the Quraysh—he was interrupted by Ibn Umm Maktum, a companion who had already embraced Islam. Ibn Umm Maktum approached with a question, but the Prophet (pbuh), focused on persuading the Quraysh leaders to accept Islam, did not attend to him. Upon Ibn Umm Maktum’s insistence, the Prophet (pbuh) frowned and turned away to continue his conversation with the others. This surah was revealed as a gentle admonition of this behavior.
Shiite sources argue that the person who frowned and turned away was not the Prophet (pbuh) but rather Uthman b. Affan, citing that the Prophet, described as possessing hulūq al-azīm [great morality], would not commit such an act. However, the continuation of the verses, where Allah directly addresses the Prophet (pbuh), indicates that this gentle reproach was indeed directed at him.
SURAH 24 / ABASA [HE FROWNED]
Meaning of verses
1,2The messenger frowned and turned away because that blind man came to him.
-3,4How can you know, perhaps he will be purified, he may be reminded and that reminder would benefit him.
5-7And as for the one who sees himself free of need; you give attention to him even though there is no responsibility on you if he is not purified. 8-10But! As for the one who comes to you striving, fearing in awe with knowledge, love, respect; you go away from him easily assuming that what you do is better.-
11-16Certainly not as they think! The Qur’an is what makes think, within valuable scriptures, exalted, purified, honored, in the hands of good writers. Whoever wills may think about it and remember.
17Cursed is that human being! How strange is that he became an infidel; the one who consciously denies the divinity of Allah and the fact that He is Rabb!
18From what thing did Allah form him? 19A sperm! Allah formed and then proportioned, 20then He eased the righteous path for him by sending him a messenger, sending down a book while he was alive, 21then He took his life, made him to be put in his grave, 22then He will resurrect him when He wills.
23Certainly not as he thinks! Man has not accomplished yet at all what Allah commanded to him.
24Then, let man look at his own food!
25We poured water in abundance. 26Then We broke open the earth, splitting.
27,32Thus We made grow on the earth grains/cereals, grapes, cloves, olives, dates, gardens with dense grass and trees, fruits and meadows as a livelihood for you and your livestock.
33-36Then, when there comes the horrifying blast of what clashes hard; it is such a day that, man will flee from his brother, his mother, his father, his spouse and his sons.
37That day, there will be a matter which will keep everyone of them occupied.
38,39That day, there will be some faces that will be bright; smiling, rejoicing.
40,41And that day, there will be some faces that will have dust-soil on them; and a soot will cover dust-soil. 42And these, yes these are the ones who disbelieve; those who consciously deny the divinity of Allah and the fact that He is Rabb, who stuck in evil by disbelieving in the religion-faith.
Analysis of Verses
Verses 1, 2:
1,2The messenger frowned and turned away because that blind man came to him.
In these verses, it is not explicitly stated who engaged in the behavior mentioned. The phrasing creates an impression that someone else’s actions are being discussed. However, as the surah progresses, the address shifts directly to the Prophet (pbuh), making it clear that the criticism is directed at him. This polite approach serves as a way for Allah to gently express His dissatisfaction with the Prophet’s actions without naming him outright.
Verses 3 – 10:
-3,4How can you know, perhaps he will be purified, he may be reminded and that reminder would benefit him.
5-7And as for the one who sees himself free of need; you give attention to him even though there is no responsibility on you if he is not purified. 8-10But! As for the one who comes to you striving, fearing in awe with knowledge, love, respect; you go away from him easily assuming that what you do is better.-
In verse 9, the word “خشية hashiyyah” conveys a sense of “fear born from love, knowledge, and respect,” which reflects a deep realization of one’s relationship with Allah. [For further details, refer to the analysis of Surah al-A’la.]
From these verses, it becomes evident that the blind man, Ibn Umm Maktum, possessed this awe-inspiring awareness. The Qur’an acknowledges and records this quality in him.
In verse 10, the word “تلهّى telehha” originates from “تتلّهى tetelehha” and literally means “to amuse oneself with pleasure.” This interpretation implies a significant degree of criticism. However, those who find it inappropriate to attribute criticism of this kind to the Prophet (pbuh) often distort the original meaning of the word, translating it instead as “you leave him and linger.” This reinterpretation minimizes the tone of admonition present in the verse.
Verses 11-16:
11-16Certainly not as they think! The Qur’an is what makes think, within valuable scriptures, exalted, purified, honored, in the hands of good writers. Whoever wills may think about it and remember.
When the flow of revelation is followed, it becomes evident that Surah Al-Najm concludes with an important theme, and verses 1-10 of Surah Abasa serve as an inserted najm (passage of revelation) that provides a fresh perspective. Subsequently, Surah Abasa resumes the thematic thread of Surah Al-Najm in verses 11-16. This continuity is highlighted by the pronoun “إنّها innaha” in verse 11 of Surah Abasa, which refers back to the Qur’an, indicated by “هذا الحديث hâze’l-hadith” in verse 59 of Surah Al-Najm.
In verse 59 of Surah al-Najm, the Meccans’ astonishment and amazement at the Qur’an was expressed as unwarranted by the question, “Are you amazed at this saying?”
Note:
It is clear from the verses of the Qur’an up to this point and from the phrase “so that whoever wishes may take admonition from it” that it is the Qur’an that is meant by the feminine pronoun “innaHa”. Here, the pronoun is in the feminine form because the Qur’an’s “tezkire”, the verses of the Qur’an, and the surahs of the Qur’an are emphasized.
In Muddat al-Qudsir/54, on the other hand, these expressions are in the form of “innahu”. The pronoun here is masculine because the word “tezkire” is referred to the meanings of “zikr” and “va’z”.
In short, considering the words and qualities related to the Qur’an, both masculine and feminine pronouns can be introduced.[1]
According to this case that we have tried to explain, the appreciation of the passage consisting of verses 56-62 of Surah Al-Najm and verses 11-16 of Surah Abasa, which is the continuation of these verses, is as follows:
56What is explained in the Qur’an is a warner like the former warners.
57What is to approach; the Qiyamat [Resurrection], the death has approached. 58There is no one from among those that are inferior to Allah to remove/prevent it.
59So, now, at this word do you wonder? 60And you laugh, you do not weep. 61And you are the ones who do not use their reason properly.
62Then, submit to Allah and worship!
11-16Certainly not as they think! The Qur’an is what makes think, within valuable scriptures, exalted, purified, honored, in the hands of good writers. Whoever wills may think about it and remember.
The word “سفرة Seferah” is the plural of “سافر sâfir”. The verb “سفر s-f-r”, which is the root of this word, can have different meanings such as “to write, to discover, to explain, to set out, to sweep, to send an envoy”. Sefir [envoy] means a person who sweeps the problems between two countries.[2]
According to the flow of the narrative, the meaning here is “scribes”. In verse 5 of Surah Jumu’ah, the word “اسفار esfar” is used in the sense of “books”. What is meant by “seferah [scribes]” in this verse is the first scribes of revelation who wrote the Qur’an.
At a time when there was no paper yet, our Prophet dictated the verses that came down to him on materials such as pieces of cloth, broad shoulder blades, camel ribs, palm branches, thin white stones and animal skins, and the number of these scribes who wrote the revelation reached up to 40 in the following years. The first scribe of revelation was Abdullah b. Sa’d b. Abi Sarh in Mecca and Ubay b. Ka’b in Medina. After him, this duty was given to Zayd b. Thabit and continued by him.
Other people who served as our Prophet’s scribe of revelation are: Abu Bakr, ‘Umar b. al-Khattab, ‘Ali b. Abi Talib, ‘Uthman b. Affan, ‘Amr b. al-As, Shurahbil b. Hasene, Mughire b. Shu’be, Mu’az b. Jabal, Hanzala b. al-Rabi’, Jahm b. al-Salt, Husayn an-Namari, Zubayr b. al-Awwam, Amir b. Fuheyrah, Aban b. Said, Abdulah b. Erkam, Said b. Qays, Abdullah b. Zayd, Khalid b. Walid, Ala b. al-Hadrami, Abdullah b. Revaha, Hudhayfah b. al-Yaman, Muhammad b. al-Masmalah, etc.[3]
The phrase “صحف مطهّرة suhufun mutahheratun”, which we translate as “immaculately cleansed” in the verse, does not mean physical cleansing, but “cleansed from falsehood”. We will see the same expression in verse 2 of Surah al-Bayyina.
The word “برررة [berara]” is the plural of “برّ berr”. This word is used to describe the scribes of revelation, and it is worth examining in a little more detail because of its place in our religion:
Berr
The word “برّ birr”, which is a synonym of the word “taqwa”, means, “abundance in all kinds of charity and good deeds, benevolence, obedience, righteousness, and abundant goodness”. With this broad meaning, the word encompasses all kinds of goodness, benevolence and good behavior.
“Birr” is defined in the Qur’an as follows:
189They ask you about the crescent moons. Say: “They are measurement of time for the people and hajj [pilgrimage]/organized theological education terms”. It is not “being righteous” to enter your houses from their back/adopting principles in religion other than those of Allah’s. Yet, “being righteous” is to enter under the guardianship of Allah. Then, enter your homes through the doors; live the religion within the frame which Allah has drawn. And enter under the guardianship of Allah so you may be among the ones who will be successful and be saved.
(Al-Baqara/ 189)
92You can not attain the degree of “righteous person” unless you spend from that which you love for the cause of Allah. And whatever you spend, indeed Allah is the One Who knows it best.
(Ali-Imran/ 92)
45-46And seek help through patience, Salah [supporting financially and spiritually; enlightening the community]. –Surely, seeking help through patience and Salah is very difficult for all other than those who show respect; who believe from the bottom of their hearts that they will meet their Rabb and they will be returned to Him.-
(Al-Baqara 45- 46)
The word “Birr” is also widely used in hadith and fiqh books. The subject of showing abundant kindness to parents is treated with this word under the special title “بر الوالدين Birru’l-Valideyn”.
The origin of the word “Birr” is the word “berr”. The word “berr”, which means “land, continent”, is the antonym of the word “bahr”, which means “sea”. These two concepts are also used together in the idiom “فى البر و البحر fi’l-berri wa’l-bahri [on land and in the sea]”, which means “everywhere” and expresses “ubiquity”.
The adjective “البرّ al-Barr” is used both for Allah and for obedient servants. When it is used for Allah, it means “He whose compassion and kindness towards His servants is wide and widespread”. Allah is “al-Barr”. He is merciful to His servants, so He wishes ease for them and not hardship. He will repay their sins [if He does not forgive them] in kind, but He will repay their good deeds and good deeds many times over:
25-28They will turn to each other and ask: “We were indeed fearful among our families. Allah favored us and protected us from the penetrating punishment. Surely, we used to invoke Him. Indeed, He is the One Who is the most beneficent and the most merciful”.
(At-Tur/25-28)
When the adjective “البرّ al Berr” is used for servants, it means “obedience is widespread, very obedient, faithful [to his word]”. In this sense, the word is used in the Qur’an for the Prophets Jesus and Yahya:
“12-15O Yahya [John]! Take the book tightly!” We gave him judgment, kindness and purity from Us while he was a person who had left the corrupted religion, and he was the one who verily entered under guardianship of Allah. And he was the one who treated his mother and father very well. And he was not a tyrant and disobedient. And Salam [health, peace, happiness…] be upon him on the day he was born, on the day he will die and on the day he will be resurrected!
(Maryam/ 12-15)
32And He has made me kind to my mother. And He has not made me a tyrant, an unhappy one.
(Maryam/32)
The word “teberru”, derived from the same root, means “to be good, to do good” as a verb. In Turkish, the word “teberru” is also used to refer to any kind of social aid or favor.
The word “birr” is used as a noun as well as a verb, and in this case it means “one who does a lot of good”. For example, believers become “birr” themselves by doing many, many good deeds. The Qur’an defines such people with the word “ebrar”, which is the plural of the word “berr”, and by using this word in the sense of “muttekîn [good people, people who respect Allah]”, the Qur’an states that the blessings offered to “muttekîn” will also be offered to “ebrar”:
198But as for those who have entered under the guardianship of their Rabb, as a convenience from Allah, there will be gardens of Jannah [Heaven/Paradise] underneath of which rivers flow, wherein they will abide eternally. And what is with Allah is better for “the righteous people”.
(Ali-Imran/ 198)
13Surely, “the Righteous/the good men” will abide in the Jannah [Heaven/Paradise] of abundant blessings and happiness
(Al-Infitar/13)
18-21Certainly not as they think! Records of “the righteous people” are surely in Illiyyun. –And what has made you know what Illiyyun is? It is a record numbered/written which those who are brought close witness!-
22-28Surely, the “the righteous people” will be in Naim, in expectations on thrones. You will see the light of bliss on their faces. They will be given a drink from a sealed pure drink. The seal/result of which is musk. And its mixture is of Tasnim. Drinks of those who have been brought close will be in a spring. –Those who race, should race in this.-
(Mutaffifin/ 18- 28)
5-22Indeed, “the righteous people” will drink from a bowl containing camphor, from a spring gushing out of which servants of Allah will drink who give away their food to the poor, the orphan and the captive for the love of Allah/even though they love it, saying: “We feed you only for the countenance of Allah only and we do not expect from you a recompense and gratitude; and yes, we fear our Rabb on an austere and distressful day”.
And that is why, Allah will protect them from the evil of that day; He will give them light and happiness, He will give them Jannah [Heaven/Paradise] and silk as a reward of their patience; they will abide there reclining on thrones; they will not see therein a sun nor freezing cold and the shadows of the garden will hang over them and their picking up will be descended. And a silver cup and crystal bowls will be circulated among them, -their crystals which they will measure is of silver-. And they will drink from a bowl mixture of which is of ginger, from a spring there called Salsabil… And walk among them will young boys of everlasting youth; when you see them you will think they are scattered pearls! When you see there, you will see happiness and a great dominion and governing; those who abide there will be wearing fine green silken and glossy satin garments; they will be adorned with silver bracelets; their Rabb will make them drink a pure drink. Surely, this is the recompense for you. And your efforts are worth recompensing.
(Al-Insan/ 5-22)
“Birr”, which is very important for the establishment and healthy functioning of social life and is the mortar of the fusion between people, is an indispensable characteristic of pious believers. Although this characteristic is not called “taqwa” per se, it can be called “the state of being taqwa”. In fact, our Lord advises us to wish to die with those who have this characteristic, that is, with the “ebrar [the good, the helpful]”:
190-194There are many evidences/signs in the formation of the heavens/universe and the earth and in the alternation of the night and the day surely for those who remember Allah while standing, sitting and lying on their sides; those who are able to comprehend, who give thought to the formation of the heavens/universe and the earth: “O our Rabb! You did not form this without a purpose; purified are You from all deficiencies. Protect us from the punishment of the Fire! O our Rabb! Indeed, whomever you admit into that fire, You have surely disgraced him. And there will be none from helpers either for those who do wrong; act against their own good by associating others with Allah. O our Rabb! Surely, we have heard a caller inviting, “Believe in your Rabb!” and immediately believed. O our Rabb! Forgive our sins and remove our evil deeds and remind us that which we did in the past and that which we failed to do while being obliged to/take our lives with “the righteous people”. O our Rabb! Bestow us that which You have promised upon the messengers, do not disgrace us on the day of Qiyamat [Resurrection]. Indeed, You do not break Your promise”.
(Ali-Imran /190- 194)
After these verses describing who the “Ebrar” are, it is clear from verses 13-16 of Surah Abasa that the descending verses were written down by valuable, respected, Ebrar scribes. This information given in the verses confirms the historical account that Umar’s sister and brother-in-law read written pages of the Qur’an, hid these pages in fear of Umar, and that Umar uncovered the pages, had them read again, and then became a Muslim. This suggests that our Prophet received the message of the verse “Allama bilkalem [the one who teaches with the pen]” in Surah Al-Alaq and wrote or dictated the verses from the very first moment. However, it should not be forgotten that these verses were written on leather, papyrus, pieces of wood, bone, and clay tablets, as the Arabs did not yet have paper in those days.
In short, these verses both reinforce the message given in Surah Alaq with the verse “Allama bilkalam [the one who teaches with the pen]” and imply the type of scribes who should write the verses of the Qur’an.
Three basic principles are emphasized in the verses of the Surah up to this point:
The first principle is “freedom of opinion, conscience and belief”. It was previously stated in verses 36, 37, 54, and 55 of Surah Al-Muddaththir, verses 9-11 of Surah Al-A’la, verses 27 and 28 of Surah At-Takwir, and in the whole of Surah Al-Kafirun, that those who wish to believe will be purified and those who wish not to believe will not be purified. In Surah Abasa, this principle is reaffirmed, emphasizing once again that prophets and callers to the Truth are not responsible for the purification of individuals. Thus, “freedom of thought, conscience, and belief” has become one of the most repeated principles in the Qur’an since the first revelation. The responsibility for believing or not believing, purifying or not purifying, lies not with the Prophets and the callers of the Truth, who are tasked with conveying the divine message to their interlocutors, but with the interlocutors themselves..
The second principle is that the only measure of dignity and superiority in Islam is “piety”.
In spite of the first principle mentioned above, our Prophet was very zealous for the guidance of people and very concerned about their fate:
128Surely, there has certainly come to you a messenger from among you who grieves when you are in distress, who is concerned over you, who is very compassionate only to the believers, who provides easiness, who is very merciful.
(At-Tawbah/ 128)
103Although you desire passionately, many of the people are not to believe.
(Yusuf/ 103)
6Then, you would almost devastate yourself out of sorrow because of what they do if they do not believe in this Qur’an!
(Al-Kahf/6)
3They; Al-Hijr 91those who assume that the Qur’an is nothing but a compilation of fragments that contain incantations, poems, myths, invented words, blasphemies; 3you may devastate yourself that they do not become the ones who believe!
(Ash-Shu’ara/ 3)
8As for the one to whom his evil deeds have been shown alluring so that he sees them good? Surely, Allah leads astray whomever He pleases/whoever pleases so, and guides to the righteous path whomever He pleases/whoever pleases so. Therefore, do not bother yourself with longing/sorrow for them. surely, Allah does know the best what they do.
(Fatir/8)
Our Prophet, who ached for everyone to become Muslim as soon as possible, particularly desired his close relatives, compatriots, and especially the prominent people of the city to respond to his call first. This was because people outside Mecca were rejecting his invitation, using the excuse that those in his immediate circle had not embraced Islam. He believed that if his close circle became Muslim, it would open the horizon for Islam and provide an opportunity for it to spread beyond Mecca.
While our Prophet was appealing to the elders of Mecca with these thoughts in mind, he did not show interest in the blind and poor man who came running to him out of fear of being distanced from Allah and seeking to learn from what Allah had taught. Instead, he turned his back on him and continued his efforts to guide the polytheists. In his reasoning, the blind man was already a Muslim, and it seemed more critical to convert the polytheists to Islam.
This logic of our Prophet reflects a value system still present and practiced in worldly relations today. In terms of social prestige, the wealthy are often seen as more significant than the poor, the employer more important than the worker, the manager more critical than the civil servant, and the governor more valuable than the garbage collector. Thus, it might appear more practical and responsible to focus on bringing a person with higher social status to Islam rather than spending time with someone already a Muslim. This would be seen as prioritizing the greater good.
However, the reality was not as our Prophet thought, as shown by the gentle rebuke and correction from Allah following this incident. Our Lord, who is equally close to all His servants, does not differentiate between the blind and the sighted, the poor and the wealthy, the slave and the master based on these characteristics. For Allah, the only true measure of superiority is “taqwa”:
13O people! We created you from a man and a woman, made you nations and groups so you might meet each other. Surely, in the eye of Allah, the most precious among you is the one who surrenders himself under the guardianship of Allah the most. Truly, Allah is the Most Knowing, the Most Acquainted.
(Hujurat/13)
Therefore, the measure used by Allah must also be used by people. No privilege should be given to individuals based on their social status when internalizing divine values. This represents a profound social revolution. This revolution, exemplified by the behavior of our Prophet (pbuh), emphasizes that human worth is rooted solely in being servants of Allah, rather than in societal reputation or status. This principle reminds us that the highest value esteemed by Allah is always taqwa. It ensures that sources of social prestige, such as position, wealth, or status, do not become determining criteria in interpersonal relationships.
This revolutionary principle was first implemented in the life of our Prophet (pbuh), serving as an example for society and aiming to instill this value in broader social norms.
In subsequent years, the same approach was applied, with new principles first practiced in our Prophet’s life. For instance, his adoption of Zayd, a freed slave, his encouragement of Zayd’s marriage to Zainab (the daughter of his aunt), and his eventual marriage to Zainab after her divorce from Zayd were groundbreaking steps in the societal framework of the time. These actions, rooted in divine revelation, challenged social norms and set transformative examples (Surah Al-Ahzab).
The third principle is that the Qur’an is not a product of our Prophet’s whims. In the opening verses of Surah Al-Najm, the “Najm” (stars or Qur’anic verses revealed until that time) were presented as evidence, affirming that our Prophet (pbuh) did not speak out of personal passion, interest, or fancy. What he conveyed was divine knowledge revealed to him. Surah Abasa provides additional proof of this principle.
The verses of this Surah, like others in the Qur’an, are unmatched in their linguistic structure and literary artistry—qualities beyond human capability. Thus, they are proof that the Qur’an is not a product of our Prophet. However, Surah Abasa offers a new dimension to this proof: it contains a gentle yet clear rebuke directed at our Prophet himself. This rebuke reveals a mistake or a shortcoming that only a few people might have known about, making its inclusion in the Qur’an extraordinary. No human, regardless of stature, would willingly publicize such an incident if it were within their control. The fact that our Prophet conveyed this revelation faithfully, even though it contained criticism of his own actions, underscores that the Qur’an is divine revelation and not his creation.
In response to those who still claim that the Qur’an is a product of human whim, Allah offers the following reply in the Qur’an:
67O Messenger! Declare that which has been revealed to you by your Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer]. If you fail to do that, then you have not fulfilled the duty of messenger assigned upon you by Him. And Allah will protect you from the people. Surely, Allah will not guide the infidels; those who consciously deny His Divinity and the fact that He is Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer].
(Ma’ida/ 67)
15And when Our Ayat are recited to them clearly, those who do not expect to meet Us said: “Bring another Qur’an or manipulate this!”. Say: “I cannot manipulate it by myself, it is impossible. I only follow what is revealed to me. I truly fear, if I rebel against my Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer] I will be punished of a great day”. 16Say: “Had Allah wished so, I would not have recited the Qur’an to you and Allah would not have revealed the Qur’an to you. I had been among you for a lifetime before the Qur’an. Will you not still use your understanding?”
(Yunus/ 15, 16)
73They were about to tempt you away from what We have revealed to you in order to make you say other than it by attributing it to Us thus make you do wrong and burn you in fire. In that case, they would take you as a leader who leaves his mark.
74And if We had not strengthened you, you would have truly inclined to them a little.
75In that case, We would have made you taste the double of life and double of death. Then you would not find a helper against Us for yourself.
(Isra/ 73-75)
44-47If the Messenger/Muhammad had made up some words as if they were Our words, We would certainly have taken all his power from him. Then We would surely have cut his vital point from him. And none of you could have been shield to him.
(Al-Haqqah/ 44-47)
Verse 17:
17Cursed is that human being! How strange is that he became an infidel; the one who consciously denies the divinity of Allah and the fact that He is Rabb!
That is, “Strange! That man disbelieves when there is so much clear evidence in the afak and afs [the external world and his own nature]!”
In the verse, it is highlighted how a disbelieving person brings about his own destruction by failing to use the intellect and reason granted by Allah, ignoring the Prophet (pbuh) sent to guide him, and neglecting the divine advice contained in the Qur’an. The absurdity of such a person’s disbelief is emphasized by the use of the verb “astonishment.”
The prefix “ال al” at the beginning of the word “Insan” in the verse serves as a “covenant” article. This indicates that the word “man” here does not refer to all disbelieving people but rather to a specific unbeliever, such as Abu Lahab. This specific reference is to a person whose disbelief is known to Allah and has been revealed to the Prophet (pbuh). The Qur’an acknowledges the futility of warning such individuals in Surah Al-Baqara (2:6): “Indeed, those who disbelieve—it is all the same to them whether you warn them or do not warn them—they will not believe.”
The disbelief referred to in this verse should not be interpreted as mere ingratitude (the denial of small blessings). As clarified later in the verse, the disbelief here is intentional rejection—a deliberate refusal to acknowledge the existence and oneness of Allah and the rejection of the overwhelming evidence of divine truth manifest in oneself and the world.
Verses 18–22:
18From what thing did Allah form him? 19A sperm! Allah formed and then proportioned, 20then He eased the righteous path for him by sending him a messenger, sending down a book while he was alive, 21then He took his life, made him to be put in his grave, 22then He will resurrect him when He wills.
In verse 19, the word “قدّره kadderahu”, which we translate as “He measured and shaped”, comes from the Arabic verb root “قدر kadera”. This verb in the dictionary means “to adjust, to measure, to plan, to program, to see the future”.
In verse 20, the expression “He made the way easy for him” may refer to two things:
The first is the possibility that it refers to the facilitation of the baby’s exit from the womb during the birth process. This is, of course, a view based on the knowledge of medical science in the 20th century, which could not have been formed earlier. That there is facilitation in the birth process is easily understood from the following lines of the Encyclopedia Britannica
“… Labor takes place in three stages. In the first stage, the neck of the uterus expands and opens wide enough for the baby to pass through. …At the beginning of the first stage, the uterus begins to contract. … The regular contraction of the muscles in the walls of the uterus, which is a muscular organ in the shape of a bag, narrows the inner cavity of the uterus and presses on the fluid-filled amniotic sac that contains the fetus during pregnancy, pushing it towards the neck of the uterus. At the end of this phase, the amniotic sac ruptures under the pressure, the fluid inside it is released [water breaks] and the second phase begins. …”[4]
During labor, the mother’s body facilitates birth both directly and indirectly through involuntary movements that are different from the usual ones. For example, contractions play a direct role in both the dilation of the cervix and the pushing of the baby towards the cervix. On the other hand, they play an indirect role in lubricating and sterilizing the baby’s passageways during labor by causing the amniotic sac to rupture.
Underlying all these facilitations is the fact that they are the work of a programmer who has programmed the female body for these movements only when she is in the process of becoming a mother. Our Lord, who is the facilitator Himself, planned, programmed and put into practice everything that is intended to facilitate in the first creation.
This verse, which was revealed through revelation and written down at a time when mankind did not yet have the above information, means that another miracle of the Qur’an has been revealed for mankind who has just reached this information.
The second possibility is that it may mean that the path of life is made easier for man. This means that man has been given the necessary equipment to distinguish between right and wrong and to benefit from the blessings around him. This equipment includes man’s mental functions such as reason and will and his five senses, as well as the Prophets and the books sent through them. Indeed, this equipment makes man’s life easier and enables him to find the right path.
In these verses, it is mentioned that the disbelievers do not recognize Allah and do not fulfill His commands throughout their lives.
Verse 23:
23Certainly not as he thinks! Man has not accomplished yet at all what Allah commanded to him.
The word “kellâ” in verse 23 emphasizes that the disbelievers have never given up this behavior. The fact that they have never once in their lives made an approach towards recognizing Allah shows that their disbelief stems from a conscious disbelief.
Verse 24:
24Then, let man look at his own food!
In verses 18 – 22, our Lord showed man his signs in his own creation. These signs are the traces and signs that are created in the body and the inner world of the person and lead the person to recognize Allah. In verses 24-32, the signs and marks in the world beyond are revealed, which constitute evidence for the existence of Allah Almighty.
Verses 25-26:
25We poured water in abundance. 26Then We broke open the earth, splitting.
The word “صبّ sabb” in the verse, which we translate as “we poured”, actually has a subtle meaning. The Arabs use the word “السّكب sekb” for the normal act of pouring, not this word. The word “sabb” does not mean ordinary pouring, but “pouring water from the top to the bottom, slowly, filtered, purposefully, and in a regulated manner”. However, the purpose of such pouring can be either mercy or torment (Al-Fajr 13, Ad-Dukhan 48, Hajj 19). It is meaningful that the word “sabb” is chosen for the act of pouring rain in the verse in a succinct and concise manner. The choice of the word “sabb” implies that the rain has characteristics such as “slowness, filteredness, and purposefulness”.
Indeed, rain:
– Under normal conditions, rain falls at a speed that does not harm living beings and can be called “slow”.
– Although it is formed by evaporation from water that we cannot drink and use in many of our works due to its filth and salt, it falls to the earth as filtered, cleaned water.
– Depending on the speed and duration of rainfall, it can become a blessing or a disaster.
Verses 27-32:
27,32Thus We made grow on the earth grains/cereals, grapes, cloves, olives, dates, gardens with dense grass and trees, fruits and meadows as a livelihood for you and your livestock.
The examples given in the verses from the outside world and from man himself are intended to show the strangeness of man still being arrogant against his Creator, even though Allah has bestowed such bounties, which are proof of His existence, oneness and the power of the Resurrection.
Verses 33-37:
33-36Then, when there comes the horrifying blast of what clashes hard; it is such a day that, man will flee from his brother, his mother, his father, his spouse and his sons.
37That day, there will be a matter which will keep everyone of them occupied.
In this group of verses, the disbelievers, who usually choose disbelief by relying on their wealth and children, are warned that a day will come when wealth and close friendship will not benefit them, when no one will feel close to anyone, and when people will flee from each other because they will be in their own troubles.
The reason why people will flee from each other in panic on that day can be attributed to the following reasons:
– Everyone has become so preoccupied with himself that he has lost sight of father, mother, wife and children, and has become indifferent to anyone but himself.
– The criminals, realizing that the promised day has come and that they will be held accountable for their crimes, are in a hurry to seek out those who encouraged and instigated them to commit these crimes, hoping to escape.
– People who have deceived each other and harmed each other are fleeing to avoid meeting face to face, even if they are close to each other.
Verses 38-41:
38,39That day, there will be some faces that will be bright; smiling, rejoicing.
40,41And that day, there will be some faces that will have dust-soil on them; and a soot will cover dust-soil.
On that Day, there will be unhappy people fleeing in panic, and there will be happy people whose faces will be radiating happiness. The above verses foretell that the faces of these people will reveal whether they are happy or unhappy.
This picture is repeated in other verses in the Qur’an:
105-107Do not be like those who became divided and differed among themselves after explicit proofs came to them. For those will be a great punishment on the day when some faces will turn white while some faces will turn black. Those whose faces will turn dark will be said: “Did you become infidels; people who consciously deny the divinity of Allah and the fact that He is Rabb after you had believed? Then taste the punishment for your disbelief; your denial of the divinity of Allah and the fact that He is Rabb!”. And as for those whose faces will turn white; know that they will be in the mercy of Allah. They will abide therein eternally.
(Ali-Imran/ 105-107)
22There will be faces which will be radiant on that day; at that moment; 23looking at their Rabb; expecting favor from their Rabb.
24And there will be faces which will be contorted on that day; 25they will think that a “backbreaking” is done to them.
(Qiyamat/ 22-25)
Verse 42:
42And these, yes these are the ones who disbelieve; those who consciously deny the divinity of Allah and the fact that He is Rabb, who stuck in evil by disbelieving in the religion-faith.
This concluding verse identifies the individuals described in the preceding verses—those with faces covered in dust, dirt, and soot—as disbelievers who consciously reject the divinity of Allah and His authority as Rabb. Their actions of disbelief anchor them in wrongdoing and evil.
The meaning of the words “kufr” and “disbeliever” was explained in the analysis of Surah al-Kafirun. However, we would like to remind you briefly:
The basic meaning of the word “kufr” is “to cover”. Based on this meaning, disbelief [ingratitude] is defined as ignoring the blessings and not thanking them.
The word “kafir” is used as the noun-perpetrator of the verb “kefera” in the sense of “one who is ungrateful for blessings, one who stays away from them, one who avoids them, one who covers them over”.
The literal meaning of the word “kufr” is “to deny the existence and oneness of Allah and what He has sent through His messengers”. In short, this can also be called unbelief.
“Kafir” is the name given to a person who has no faith.
Fujur
The word “فجور Fujur” is defined in the dictionary as “to split, to split something wide open”. The Qur’an has used the words “فجر Al-Fajr” for the affirmative of this action and “فجور fujur” for the negative.
The word “Al-Fajr” is used in the Qur’an in the positive sense of “splitting open, gushing out, opening the earth and making it spring forth”:
12And caused the earth to burst out as springs; then waters met for a matter arranged.
(Qamar/12)
33And both gardens produced their crops without any deficiency. And We made a river flow between them.
(Al-Kahf/ 33)
74Then your hearts became hardened; like stones, even harder. And surely, there are such stones from which rivers emerge, and there are such stones that split open and waters come out, and there are such stones that fall because of fearing Allah in awe with respect, love, knowledge. Allah is not unaware of nor apathetic to what you do.
(Al-Baqara/ 74)
In the negative sense, the word “fücur” is used for the meaning of “tearing, tearing”. The word “fücur”, which the Qur’an uses in a negative sense, has been expressed by linguists and religious scholars as “Shakku setri’d-diyanet [tearing and cracking of the veil of religion]”. Those who tear the veil of religion and faith in this way are called “facir”. The plural of this word is “فجّّار fajjar” or “فجرة fajarah”:
5Actually, man desires to spend what is before him; the rest of his life stuck in evil by disbelieving in the religion-faith: 6He asks: “When is the day of Qiyamat [Death/Resurrection]?”
(Qiyamat/ 5, 6)
26-28And Noah said: “Do not leave even a single one from those infidels who walk around in this place; those who consciously deny the divinity of Allah and the fact that He is Rabb. Indeed, if You leave them, they will lead your servants astray from the path and they will beget children who will only do evil deeds while they stuck in evil by disbelieving in the religion-faith and who are infidels; who consciously deny the divinity of Allah and the fact that He is Rabb. My Rabb! Forgive all of us/me, my mother and father, those who enter my house as a believer and believing men and believing women! And increase those who do wrong; act against their own good by associating others with You only in destruction”.
(Noah/ 26- 28)
Just as the outward manifestation of faith is “taqwa” or “good deeds”, the outward manifestation of disbelief is “fücur”. In other words, committing fajur is a characteristic of those who do not have true faith. This is because belief in God makes one conscious of categories such as haram-halal, good and evil, heaven and hell. Therefore, this consciousness prevents people from committing faqr. There is always the possibility of “repentance” for people who make mistakes from time to time. However, one should seek refuge in Allah’s forgiveness on the condition that one does not repeat the same mistake. Breaking one’s word and lying after repentance is a form of Al-Fajr.
One of the most prominent characteristics of the transgressors is that they oppose religiously prescribed behaviors, do not recognize rules in the name of religion, do not accept religious restrictions, and therefore commit all kinds of sins, large and small. Since these people do not believe that they will be held accountable for their actions in this world or that they will return to Allah, they do not hesitate to commit all kinds of transgressions.
The Qur’an declares that those who commit the evil deeds are disbelievers and are destined for Hell:
14-16And those who have stuck in evil by disbelieving in the religion/faith; they will definitely be in Jahannah [Hell]. On the Day of Religion, they will enter into Jahannah [Hell] as the ones who will never be absent from Jahannah [Hell].
(Al-Infitar/ 14-16)
7-13Certainly not as they think! Surely, records of those who “stuck in evil by disbelieving in the religion-faith” are in Sijjin. –And what has made you know what “Sijjin” is? –It is a record written/numbered! Woe to the deniers on that day; those who deny the day of recompense! None but those who transgress entirely who waste their time/who delay the good/who are reluctant for the good/who harm who have said ‘Legends of the former ones” denies the day of recompense when Our Ayat were recited to them.-
(Muttaffaffaffifin/7-13)
28Or, do We make those who believe and do righteous deeds like those corrupters in the world? Or, do We make those who have entered under the guardianship of Allah like those who stuck in evil by disbelieving in the religion-faith?
(Sad/28)
It is noteworthy that in these verses, all human beings are divided into two groups: “believers” and “disbelievers”. The group of believers is called “ebrar” and the group of disbelievers is called “fujjar”. The Qur’an uses the words “ebrar” and “fujjar” as exact opposites of each other. This means:
The people of fujjar, who live outside of Islam, who do not submit to Allah, who do not recognize religion and faith, will enter Hell from which no one will be able to save them as a result of their behavior against piety, and they will certainly not be lumped in with the believers.
Allah is the one who knows best
[1] (Razi, Qurtubi, Baydawiy)
[2] (Lisan al Arab, article “sfr” )
[3] [Ibn Hajar al-Askalanî, Feth al-Barî bi Sharhi Sahih al-Bukhari, Bulaq 1300, IX,18; Ahmad ibn Abi Ya’qub, Tarihu Ya’qoubî, Najaf, 1385, II, 64].
[4] Ana Britannica[Vol: 10 p: 267]