Exegesis of the saying of Allah the Exalted: [Woe to man, what has made him so ungrateful] to the end of Surat 'Abasa.

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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment:
As for what follows: This is the second meeting of the month of Rajab in the year 1413, and it is Thursday, the day we have accustomed ourselves to meeting with the brothers. It was our custom to present a brief exegesis before the questions, in which we began from Surat al-Naba'. We chose this portion of the Noble Qur'an because it is frequently recited by the general public in the prayers. The limit of what we discussed was the saying of Allah the Exalted:

⁽¹⁵⁾ [Carried] by the hands of messenger-angels, ⁽¹⁶⁾ Noble and dutiful.

بِأَيْدِي سَفَرَةٍ * كِرَامٍ بَرَرَةٍ

['Abasa 80:15-16]

.
Then He said, Exalted and Majestic is He:

Cursed is man; how disbelieving is he.

قُتِلَ الإِنْسَانُ مَا أَكْفَرَهُ

['Abasa 80:17]

"Woe": This occurs frequently in the Qur'an. Some scholars say that its meaning is "cursed." What appears to be the case is that its meaning is "destroyed," because destruction occurs through killing, and it is a style the Arabs use to express disapproval of what a person is doing. They say, for example: "Woe to so-and-so, how bad his character is," or "Woe to so-and-so, how wicked he is," and the like.
And His saying, the Exalted:

Woe to man!

قُتِلَ الإِنْسَانُ

Some scholars said: The intended meaning of "man" here is the disbeliever specifically, and not every human being, based on His saying later:

How he has been ungrateful!

مَا أَكْفَرَهُ

It is also possible that the intended meaning of "man" is the species, because most of the children of Adam are disbelievers, as established in the authentic hadith:

That Allah says: "O Adam!" — He says this on the Day of Resurrection — so he says: "Here I am, at your service," and Allah, Mighty and Majestic, says to him: "Bring forth from your descendants a group for the Fire." He says: "My Lord, what is the group for the Fire?" He says: "Out of every thousand, nine hundred and ninety-nine; all of them are in the Fire, and one out of the thousand is in Paradise."

أن الله يقول: يا آدم -يقول ذلك يوم القيامة- فيقول: لبيك وسعديك، فيقول له الله عز وجل: أخرج من ذريتك بعثاً إلى النار، فيقول: يا ربِّ وما بعث النار، قال: من كل ألف تسعمائة وتسعة وتسعون كلهم في النار وواحد من الألف في الجنة

So the intended meaning of "man" here is the species, and the believer is excluded from that based on what other texts indicate.
And His saying:

How he has been ungrateful!

مَا أَكْفَرَهُ

Some scholars said: That "what" here is interrogative, meaning: What has made him so ungrateful? What led him to disbelief.
And some scholars said: That this is from the category of wonder, meaning: How great is his disbelief! And his disbelief—meaning the disbelief of man—was great because Allah gave him intellect, sent messengers to him, sent down books upon him, and provided him with everything he needs to believe, and yet he disbelieved. So his disbelief is great.
The difference between the two opinions is: According to the first opinion, "what" is interrogative, meaning: What has made him so ungrateful? And according to the second opinion, it is an expression of wonder, meaning: How astonishing it is that he disbelieved, while everything is available to him in the explanation of truth and guidance?!
And disbelief here includes all types of disbelief, including the denial of the Resurrection. Many disbelievers denied the Resurrection and said: It is not possible for people to be resurrected after their bones have become scattered. As Allah the Exalted said:

And he presents for Us an example and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?"

وَضَرَبَ لَنَا مَثَلاً وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

[Ya-Sin 36:78]

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For this reason He said:

From what substance did He create him?

مِنْ أَيِّ شَيْءٍ خَلَقَهُ

['Abasa 80:18]

: This is an interrogative statement confirming what follows in His saying:

From a sperm-drop He created him

مِنْ نُطْفَةٍ خَلَقَهُ

['Abasa 80:19]

Meaning: You, O man! How do you disbelieve in the Resurrection? From what were you created?! Were you not created from nothing, not being a thing mentioned before, and then you existed and became a human being? So how do you disbelieve in the Resurrection? For this reason He said:

From a sperm-drop He created him

مِنْ نُطْفَةٍ خَلَقَهُ

['Abasa 80:19]

The nutfah (drop of fluid) is originally: a small amount of water. The intended meaning here is the man's ejaculated water that comes out from between the backbone and the ribs, which he deposits in the womb of the woman, and she becomes pregnant.

From a sperm-drop He created him and destined for him;

مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ

['Abasa 80:19]

Meaning: He made it measured in stages: a drop of fluid, then a clinging clot, then a chewed lump, as in the authentic hadith from Ibn Mas'ud (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him and his family), the truthful and veracious one, narrated to us, and he said:

Verily your creation is on this wise. The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.

إن أحدكم يُجمع خلقه في بطن أمه أربعين يوماً نطفة، ثم يكون علقةً مثل ذلك، ثم يكون مضغة مثل ذلك، ثم يرسل إليه الملك فينفخ فيه الروح ويؤمر بأربع كلمات: بكتب رزقه، وأجله، وعمله، وشقي أو سعيد، فوالذي لا إله غيره إن أحدكم ليعمل بعمل أهل الجنة حتى ما يكون بينه وبينها إلا ذراع فيسبق عليه الكتاب فيعمل بعمل أهل النار فيدخلها، وإن أحدكم ليعمل بعمل أهل النار حتى ما يكون بينه وبينها إلا ذراع فيسبق عليه الكتاب فيعمل بعمل أهل الجنة فيدخلُها

Sahih Muslim 2643a

.
So he is measured in the womb of his mother. Who measures him with this measurement? Who provides him with the blood by which he grows, which connects to him through the umbilical cord from his mother's blood, except Allah, Mighty and Majestic? For this reason He said:

and then determined him

فَقَدَّرَهُ

Then He eased the way for him;

ثُمَّ السَّبِيلَ يَسَّرَهُ

['Abasa 80:20]

The way here means the path. Meaning: He made the path easy for him to come out from the womb of his mother to the world of sight. And He also made easy for him what He mentioned, the Exalted, in His saying:

And We guided him to the two paths

وَهَدَيْنَاهُ النَّجْدَيْنِ

, He made easy for him the breasts of his mother to feed from them, and He made easy for him after that what He opened for him of the treasuries of provision, and He made easy for him above all of this what is more important, which is the path of guidance and success, by what He sent to him of messengers and what He sent down upon him of books.
Then after this

Then He causes his death and provides a grave for him.

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ

['Abasa 80:21]

Death is the separation of the soul from the body, and "I buried him" means: I placed him in his grave, meaning: buried, covering him and honoring and respecting him. If humans, when they died, were like other dead bodies, thrown into the garbage, that would be a great humiliation for the dead and for the family of the dead. But from the grace of Allah, Glorified and Exalted is He, is that He legislated for His servants this burial. For this reason Ibn Abbas (may Allah be pleased with them both) said regarding the saying of Allah the Exalted:

And buried him.

فَأَقْبَرَهُ

He said: "He honored him by burying him".

Then when He wills, He will resurrect him.

ثُمَّ إِذَا شَاءَ أَنْشَرَهُ

['Abasa 80:22]

If Allah, Mighty and Majestic, wills, He will resurrect him, meaning: He will raise him on the Day of Resurrection to reward him for his deed. And His saying:

Then when He wills, He will resurrect him.

ثُمَّ إِذَا شَاءَ أَنْشَرَهُ

['Abasa 80:22]

means: That it does not incapacitate Him, Mighty and Majestic, to resurrect him, but the command of Allah has not yet come.
For this reason He said:

No! Man has not yet accomplished what He commanded him.

كَلاَّ لَمَّا يَقْضِ مَا أَمَرَهُ

['Abasa 80:23]

: "When" means: "Not yet", but it differs from it in some things. That is: Allah the Exalted has not decreed what He commanded in terms of creation and destiny, meaning: The matter has not been completed for the resurrection of this dead person, but he has an expected appointment. And in this is a refutation of those who deny the Resurrection, who say: If the Resurrection were true, we would find our fathers now. And this statement of theirs is a false challenge, because the messengers did not say to them: You are being resurrected now, but they said to them: You will all be resurrected after you all die.
Then He said, Mighty and Majestic, reminding man of what Allah has bestowed upon him:

⁽²⁴⁾ Then let mankind look at his food - ⁽²⁵⁾ How We poured down water in torrents,

فَلْيَنْظُرْ الإِنسَانُ إِلَى طَعَامِهِ * أَنَّا صَبَبْنَا الْمَاءَ صَبّاً

['Abasa 80:24-25]

Meaning: So let him look at his food, where it came from, and who brought it, and did anyone create it?
No, and it is befitting for man to remember at this verse the saying of Allah, Blessed and Exalted is He:

⁽⁶³⁾ And have you seen that [seed] which you sow? ⁽⁶⁴⁾ Is it you who makes it grow, or are We the grower? ⁽⁶⁵⁾ If We willed, We could make it [dry] debris, and you would remain in wonder, ⁽⁶⁶⁾ [Saying], "Indeed, we are [now] in debt; ⁽⁶⁷⁾ Rather, we have been deprived."

أَفَرَأَيْتُمْ مَا تَحْرُثُونَ * أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ * لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَاماً فَظَلَلْتُمْ تَفَكَّهُونَ * إِنَّا لَمُغْرَمُونَ * بَلْ نَحْنُ مَحْرُومُونَ

[Al-Waqi'ah 56:63-67]

: Who planted this crop until it grew, and made it easy to obtain until it became food for us?
It is Allah, Mighty and Majestic. For this reason He said:

If We willed, We could make it [dry] debris

لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَاماً

[Al-Waqi'ah 56:65]

After we bring it out, we will crush it so that you do not benefit from it.

⁽⁶⁸⁾ And have you seen the water that you drink? ⁽⁶⁹⁾ Is it you who brought it down from the clouds, or is it We who bring it down? ⁽⁷⁰⁾ If We willed, We could make it bitter, so why are you not grateful?

أَفَرَأَيْتُمْ الْمَاءَ الَّذِي تَشْرَبُونَ * أَأَنْتُمْ أَنزَلْتُمُوهُ مِنْ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ * لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجاً فَلَوْلا تَشْكُرُونَ

[Al-Waqi'ah 56:68-70]

: And here He says:

Then let mankind look at his food -

فَلْيَنْظُرْ الإِنسَانُ إِلَى طَعَامِهِ

['Abasa 80:24]

Where did it come from?

How We poured down water in torrents,

أَنَّا صَبَبْنَا الْمَاءَ صَبّاً

['Abasa 80:25]

Meaning: From the clouds.

Then We broke open the earth, splitting [it with sprouts],

ثُمَّ شَقَقْنَا الأَرْضَ شَقّاً

['Abasa 80:26]

After the rain falls upon it, it cracks with vegetation.

And We caused to grow therein.

فَأَنْبَتْنَا فِيهَا

Meaning: In the earth

grain ⁽²⁸⁾ And grapes and herbage ⁽²⁹⁾ And olive and palm trees ⁽³⁰⁾ And gardens of dense shrubbery ⁽³¹⁾ And fruit and grass -

حَبَّاً * وَعِنَباً وَقَضْباً * وَزَيْتُوناً وَنَخْلاً * وَحَدَائِقَ غُلْباً * وَفَاكِهَةً وَأَبّاً

['Abasa 80:27-31]

: We caused to grow therein grain, such as wheat, rice, corn, barley, and other numerous grains.
Grapes, well-known.
And legumes. It was said: It is the fenugreek, which is well-known.
And olive trees, well-known.
And palm trees, likewise.
And lush gardens: Gardens is the plural of garden, and lush means having many trees.
And fruit, meaning: What a person enjoys eating from the various types of fruits.
And abba: Abba is a plant well-known to the Arabs, which camels graze on.

As provision for you and your grazing livestock.

مَتَاعاً لَكُمْ وَلأَنْعَامِكُمْ

[An-Nazi'at 79:33]

Meaning: That we did that as a pleasure for you, by which your strength is sustained and you also enjoy these blessings by eating these fruits.
Then when Allah mentioned the state of man from when he was created from a drop of fluid until he remained in the world and lived, He mentioned his final state in His saying:

But when there comes the Deafening Blast

فَإِذَا جَاءَتْ الصَّاخَّةُ

['Abasa 80:33]

Meaning: The great shout that deafens the ears, and this is the Day of Resurrection:

⁽³⁴⁾ On the Day a man will flee from his brother ⁽³⁵⁾ And his mother and his father ⁽³⁶⁾ And his wife and his children,

يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ * وَأُمِّهِ وَأَبِيهِ * وَصَاحِبَتِهِ وَبَنِيهِ

['Abasa 80:34-36]

:
From his brother: His full brother, or his brother on his father's side, or his mother's side.
And his mother and his father: The direct mother and father, and also the grandparents and grandmothers. He flees from all of them.
And his companion, meaning: his wife, and his sons, who are the closest people to him and the most beloved people to him. He flees from all of them.
The people of knowledge said: He flees from them so that they do not demand from him what he neglected regarding their rights, such as proper conduct and the like, because every person on that day never wants to have anyone who demands something from him.

For every man, that Day, will be a matter adequate for him.

لِكُلِّ امْرِئٍ مِنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

['Abasa 80:37]

: Every person is occupied with himself and does not look at others. For this reason, when the Prophet (peace and blessings be upon him) said:

You will be gathered on the Day of Resurrection barefoot, naked, and uncircumcised. Aisha said: "How distressing, O Messenger of Allah! Will the men and women look at one another?" The Prophet (peace and blessings be upon him) said: The matter is too great for some of them to look at others

إنكم تحشرون يوم القيامة حفاة عراة غرلاً، قالت عائشة: واسوأتاه يا رسول الله! الرجال والنساء ينظر بعضهم إلى بعض؟! قال النبي صلى الله عليه وسلم: الأمر أعظم من أن ينظر بعضهم إلى بعض

.
Then Allah divided the people on that day into two groups, and He said:

⁽³⁸⁾ [Some] faces, that Day, will be bright - ⁽³⁹⁾ Laughing, rejoicing at good news.

وُجُوهٌ يَوْمَئِذٍ مُسْفِرَةٌ * ضَاحِكَةٌ مُسْتَبْشِرَةٌ

['Abasa 80:38-39]

: Radiant, from the word "isfar" which means clarity, because they are the faces of the believers, radiating what is in their hearts of joy and relief.
Laughing, meaning: Smiling, and this is from the perfection of their joy.
Rejoicing, meaning: They have been given good news, because the angels receive them with good news, saying: Peace be upon you.

And faces, on that Day,

وَوُجُوهٌ يَوْمَئِذٍ

Meaning: The Day of Resurrection.

Will be covered in dust

عَلَيْهَا غَبَرَةٌ

Meaning: Something like dust, because they are vile and ugly.

Will be overwhelmed by darkness

تَرْهَقُهَا قَتَرَةٌ

Meaning: Darkness.

Those are the disbelievers, the wicked ones.

أُوْلَئِكَ هُمْ الْكَفَرَةُ الْفَجَرَةُ

['Abasa 80:42]

: Those who combined disbelief and transgression.
We ask Allah for safety, and we ask Allah the Exalted to make us and you among those whose faces are radiant, laughing, and rejoicing.
This speech we are making about these verses, we do not intend with it elaboration, but we intend with it clarification that brings the meaning closer, due to its frequent recitation in the prayers and listening to it behind the imams. And we ask Allah to make in it a clear opening for us and for you, for He is Generous and Bountiful, and may Allah send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions.
As for now, we come to the session of questions, and we begin with the right side.

Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

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