The Noble Quran, Tafsir of Surah Abasa Ayah 1-10 The Story of Messenger Muhammad and the Blind Man

80: 1 He frowned and turned away 

80: 2 because the blind man came to him.

80: 3 What should make you know? He might be purified,  

80: 4 or he might be admonished, and the admonition might benefit him. 

80: 5 As for him who considers himself in no need of guidance, 

80: 6 you gave him attention. 

80: 7 And it is not up to you if he should not be purified. 

80: 8 And as for him who came to you eagerly 

80: 9 and fearfully, 

80: 10 you paid no attention to him. 

Relationship with the Previous Part

According to the written copy of the Quran, al-Mushaf, surah Abasa comes after surah an-Nazi’at. At the end of surah an-Nazi’at, a warning of the horrors of the Day of Judgment is mentioned. Then, surah Abasa begins by referring to those who will benefit from the warning. Besides, both surahs refer to the horrors of the Day of Judgment and confirm that Allah, who created this universe with its amazing creation, is able to resurrect people for reckoning on the Day of Judgment. 

Tafsir

80: 1 He frowned and turned away 

80: 2 because the blind man came to him.

Cause of Revelation 

Aisha, may Allah be pleased with her, said, ‘[He frowned and turned away because the blind man came to him.] This ayah is revealed about ibn Umm Maktum. This man came to Messenger Muhammad and said, ‘Guide me.’ However, Messenger Muhammad was busy with some noble leaders of the disbelievers. So, he turned away from ibn Umm Maktum, and gave his attention to those noblemen.’  Ibn Umm Maktum’s name was Abdul Allah bin Umru bin Qays. He was one of those who embraced Islam early and emigrated to al-Madinah. 

Messenger Muhammad frowned and turned away because the blind man, Abdul Allah ibn Umm Maktum, came to him while he was busy inviting some noble disbelievers to Islam. Messenger Muhammad disliked that ibn Umm Maktum interrupted him; however, this man had a valid excuse since he was blind and could not see that Messenger Muhammad was busy. 

80: 3 What should make you know? He might be purified,  

80: 4 or he might be admonished, and the admonition might benefit him. 

O noble Messenger, What should make you know? You do not know the condition of this blind man to whom you frowned. After learning from you, he might be purified from his sins and become more fearful of Allah. Furthermore, this blind man might be admonished by hearing from you what makes him close to Allah and then the admonition might benefit him. 

In fact, Messenger Muhammad did not make a mistake when he acted in such a manner. He hoped that some noble disbelievers would embrace Islam, which would strengthen Muslims. However, Allah mildly reproached him because he left what was more beneficial for the sake of another matter that was less beneficial. 

After revealing the ayat in surah Abasa, Messenger Muhammad used to welcome Abdul Allah ibn Umm Maktum, saying, ‘Welcome! O man, whom my Lord reproached me for his sake. [Tafsir al-Qurtubi]’ 

80: 5 As for him who considers himself in no need of guidance, 

80: 6 you gave him attention. 

As for him, who considers himself in no need of your guidance, is indifferent to the faith, and believes that he is self-sufficient, you gave him attention. You carefully listened to his speech and treated him kindly, hoping that he might embrace Islam and then other noble disbelievers might embrace Islam. 

80: 7 And it is not up to you if he should not be purified. 

O noble Messenger, it is not up to you if this indifferent person should not be purified from disbelief. It would not be your fault if he remained a disbeliever. Your duty is only to covey the Islamic message, and it is to Allah that He would call him to account. Indeed, you cannot guide whom you want to Islam, but Allah guides whomever He wants to the right path. 

80: 8 And as for him who came to you eagerly 

80: 9 and fearfully, 

80: 10 you paid no attention to him. 

O noble Messenger, as for the blind man, who came to you eagerly seeking to learn and acquire knowledge, fearing Allah’s punishment, and hoping for His reward, you paid no attention to him. You gave your attention to the noble leaders among the disbelievers hoping that they might embrace Islam.

In sum, Allah commanded Messenger Muhammad to invite all people to Islam equally without distinguishing between the noble and the weak, the rich and the poor, men and women, and young and old. Allah would guide whom He wants to Islam. 

Learned Lessons from Surah Abasa Ayah 1-10

• Messenger Muhammad has a high rank with Allah. Therefore, Allah reproached him mildly and used ‘he’, which is a pronoun that is used to refer to a third person. 

• Allah, Exalted be He, mildly reproached Messenger Muhammad for turning away from the blind man, Abdul Allah ibn Umm Maktum. Messenger Muhammad was busy inviting some noble leaders among the disbelievers to Islam; however, ibn Umm Maktum kept on asking him to teach him because he was blind and could not see that Messenger Muhammad was busy.

• It is obligatory to invite all people equally to Islam without distinguishing between the rich and the poor, the young and the old, and the noble and the weak. Allah will guide whom He wants to Islam. 

• Messenger Muhammad has not hidden anything from the revelation that Allah revealed to him. He conveyed to people all that Allah revealed to him. Abdur ar-Rahman bin Zayd said, ‘It is said that if Messenger Muhammad would hide some of the revelation that Allah revealed to him, he would hide the ayat in which Allah reproached him for turning away from the blind man, Abdul Allah ibn Maktum. He did so because he hoped that some noble disbelievers might embrace Islam.’ 

• Faith and piety are the bases of superiority among people in Islam. 

The Noble Quran, Surah Abasa, English Translation
The Noble Quran, Tafsir ibn Kathir, Surah Abasa
Towards Understanding the Quran, Surah Abasa
Introduction to Tafsir of Surah al-Kahf
The Noble Quran Surah an-Nahl : Translation and Tafsir
 

The Noble Quran, Introduction to Tafsir of Surah Abasa ‘the Frowned’

Name of Surah Abasa

This surah is called Abasa ‘the Frowned’ because it mentions ‘abasa’ translated into ‘frowned’ in the beginning. Surah Abasa was revealed in Mecca and it contains forty-two ayah.

80: 1 He frowned and turned away 

Main Theme of Surah Abasa

Surah Abasa discusses some matters related to the creed. It refers to some proofs confirming Allah’s Oneness and ability in creating man and plants. It also mentions some horrors of the Day of Judgment. 

Relationship between Surah Abasa and Surah an-Nazi’at

There is a relationship between surah an-Nazi’at, which comes before surah Abasa according to the arrangement of the written copy of the Quran. At the end of surah an-Nazi’at, it is mentioned that Allah sent Messenger Muhammad to warn those who fear the occurrence of the Day of Judgment. Surah Abasa mentions who will benefit from the warning. Besides, topics discussed in both surahs are similar, namely, they speak about the occurrence of the Day of Judgment and its horrors. 

Topics Discussed in Surah Abasa

• Like all surahs revealed in Mecca, surah Abasa discusses matters related to the Islamic creed, Messengership, and sound ethics that are based on equality between people without any discrimination between the rich and the poor, and the powerful and the weak. 

• Surah Abasa begins by mentioning the story of Messenger Muhammad and the blind man, Abdul Allah ibn Umm Makutum. This man came to Messenger Muhammad and asked him to teach him while the Messenger was busy inviting some leaders of the disbelievers to Islam. As he was blind, he could not see that Messenger Muhammad was busy; thus, he kept on asking him to teach him, which caused Messenger Muhammad to frown at him. Thus, Allah, Exalted be He, mildly reprimanded Messenger Muhammad for his conduct. Then the ayat mention that the Quran is a reminder for those who understand and fear the warning.

80: 1 He frowned and turned away 

80: 2 because the blind man came to him.

• After that surah, Abasa strongly criticizes man for his ungratefulness to Allah as he disbelieves in Allah’s Oneness and rejects following the path that pleases Him.

80: 17 Cursed be man! How ungrateful he is! 

80: 18 From what thing did He create him?

80: 19  From a drop of fluid He created him and then fashioned him in due proportion.

• Then, the surah mentions some proofs confirming Allah’s ability by referring to the amazing creation of man and providing him with food that comes from different kinds of plants.

80: 24 Let man consider his food. 

80: 25 We poured down water in abundance, 

80: 26 then We split the earth, a proper splitting. 

• Finally, surah Abasa mentions some horrors of the Day of Judgment and that people will be divided into two groups then, happy and miserable ones.

80: 38 Some faces on that day will be bright, 

80: 39 laughing, and joyous. 

80: 40 And some faces on that day will be dusty, 

80: 41 covered with darkness.

The Noble Quran, English Translation, Surah Abasa

The Noble Quran, Tafsir ibn Kathir, Surah Abasa

The Noble Quran Surah Yusuf: Translation and Tafsir

The Noble Quran, Introduction to Tafsir of Surah an-Nazi’at

Recitation of Surah Abasa by Sheikh Mishary AlAfasy

The Noble Quran, Tafsir of Surah an-Nazi’at Ayah 34-46 Recompense of the Believers and the Disbelievers in the Hereafter

 

79: 34 Then, when the Great Catastrophe comes,

79: 35 on that day man will remember what he did.

79: 36 Hell will be made visible for all who can see.

79: 37 As for him who transgressed all bounds 

79: 38 and preferred the worldly life, 

79: 39 then surely Hell will be his abode. 

79: 40 As for him who feared standing before his Lord and restrained his soul from evil desires, 

79: 41 then surely Paradise will be his abode.

79: 42 They ask you about the Hour, ‘When will be its appointed time?’

79: 43 It is not for you to mention its time. 

79: 44 To your Lord belongs the utmost knowledge thereof. 

79: 45 You are only the warner for him who fears it.

79: 46 The day they will see it, it will be as if they had but remained for an afternoon or the morning thereof. 

Relationship with the Previous Part

The previous part refers to Allah’s ability to resurrect people for reckoning on the Day of Judgment. It points out to the fact that Allah, who created the heavens, the earth, and the mountains with their great creation, is able to resurrect people on the Day of Judgment, which is easier. Then the following part mentions some of the horrors of the Day Judgment and that people will be divided into two groups, a group whose abode will be Paradise, and a group whose abode will be Hell. Finally, surah an-Nazi’at mentions that only Allah knows when the Day of Judgment will take place and that the duty of Messenger Muhammad is only to warn people of the negative consequence of disbelief in Allah’s Oneness.

Tafsir 

79: 34 Then, when the Great Catastrophe comes, 

79: 35 on that day man will remember what he did.

79: 36 Hell will be made visible for all who can see.

The Great Catastrophe refers to the Day of Judgment. It is called so because its horrors overwhelm people that they cannot think about anything else but its horrors and terror. 

When the Day of Judgment with its horror takes place, man will remember what he did in the worldly life, good or evil. He will remember every act he did, small or big, good or evil, and he will never forget anything of his deeds. His deeds will be recorded on a record that never omits anything. Man will realize then that he will be recompensed for all his deeds. Consequently, great fear will strike him if his deeds were evil. Then Hell will be made visible for all those who can see it.  

79: 37 As for him who transgressed all bounds 

79: 38 and preferred the worldly life, 

79: 39 then surely Hell will be his abode. 

The ayat mention the end of the followers of the path of misguidance. As for him who transgressed all bounds by disbelieving in Allah, rejecting to follow the path of guidance, and preferring the worldly life with its transient enjoyment, then his abode will surely be Hell, where he will suffer severe torment. He will remain in Hell forever experiencing its torment because he favored the impermanent enjoyment of the worldly life over the permanent reward of the Hereafter. 

79: 40 As for him who feared standing before his Lord and restrained his soul from evil desires, 

79: 41 then surely Paradise will be his abode.

As for him who feared Allah’s Greatness and standing before Him for reckoning on the Day of Judgment, prepared for the Day of Judgment by obeying Allah and doing righteous deeds, and restrained his soul from yielding to evil desires and disobeying Allah, then surely Paradise will be his abode, where he will enjoy permanent bliss. 

79: 42 They ask you about the Hour, ‘When will be its appointed time?’

The Hour refers to the Day of Judgment. It is called so because it takes place suddenly, reckoning takes place swiftly on that day, or though the time of its occurrence seems far, it will certainly take place that people feel that they stay for a short time in the worldly life.

Mockingly, the disbelievers used to ask Messenger Muhammad about the Day of Judgment. They would ask him about the appointed time for its occurrence. They used to hear Messenger Muhammad speaking about the occurrence of the Day of Judgment and its horrors. Thus, they wanted to know when it would take place not because they wanted to believe but to ridicule him.

79: 43 It is not for you to mention its time. 

79: 44 To your Lord belongs the utmost knowledge thereof. 

79: 45 You are only the warner for him who fears it.

Allah, Exalted be He, told Messenger Muhammad what he should answer the disbelievers when they asked him about the occurrence of the Day of Judgment. 

O Messenger Muhammad, it is not for you to mention when the Day of Judgment will take place. It is not for you to occupy yourself with asking about its appointed time. To your Lord, Allah, belongs the utmost knowledge of the appointed time for the occurrence of the Day of Judgment. Allah alone knows when it will take place. Thus, how the disbelievers ask you about its appointed time though they do so only for mocking and ridicule. 

The goal behind such an answer is to reprimand the disbelievers for their insistence on asking about the appointed time for the occurrence of the Day of Judgment though it is more proper to prepare for it by believing in Allah’s Oneness and performing righteous deeds. 

O Messenger Muhammad, your duty is only to warn people of the Day Judgment and its horrors so that they prepare for it. 

Thus, only Allah knows the appointed time for the occurrence of the Day of Judgment. Why do the disbelievers occupy themselves with something that no human being knows and leave the most important thing, namely, being prepared for it?

The ayah mentions that warning benefits only those who fear the occurrence of the Day of Judgment because they prepare themselves for it by obeying Allah’s commands and avoiding His prohibitions, which is the only way for winning on that day. 

79: 46 The day they will see it, it will be as if they had but remained for an afternoon or the morning thereof. 

The ayah mentions how the conditions of the disbelievers, who disbelieve in the occurrence of the Day of Judgment, will be when it takes place.

When the Day of Judgment takes place suddenly and the disbelievers see its horrors, they will feel as if they only stayed for a very short time in the worldly life. They will feel as if they remained for an afternoon or its morning.

The goal is to emphasize that the Day of Judgment will certainly take place and that the disbelievers will see what the day they used to mock in the worldly life will come soon no matter how long it may take to occur. Indeed, the disbelievers will lose in the Hereafter and suffer lasting torment for disbelieving and mocking the permanent life in the Hereafter. 

Learned Lessons from Surah an-Nazi’at Ayah 34-46

• The ayat eloquently depict the horrifying effect of the occurrence of the Day of Judgment. It is called that day the great catastrophe, which is an accurate description. 

• On the Day of Judgment, man will remember all that he did in the worldly life, good or evil, and will face the results thereof, good or evil.

• On the Day of Judgment, people will be divided into two groups, namely, a group that will enter Paradise, and a group that will enter Hell.

• Hell will be the abode of those who follow the path of misguidance by disbelieving in Allah’s Oneness and disobeying His commands.

• Paradise will be the abode of those who follow the path of guidance by believing in Allah’s Oneness, obeying His commands, and avoiding His prohibitions. 

• The disbelievers’ questioning about the time of the occurrence of the Day of Judgment was for the sake of mocking and ridiculing, not for the sake of being prepared for it.

• Only Allah knows when the Day of Judgment will take place. People should not occupy themselves with asking about its time; rather, they should occupy themselves with performing righteous deeds that will save them from Hell by Allah’s will and mercy.

• No matter how long the duration of the worldly life seems long, it is short. On the Day of Judgment, the disbelievers will realize that their stay in the worldly life was very short because of the great horrors they will be experiencing. 

The Noble Quran, Surah an-Nazi’at, English Translation

The Noble Quran, Tafsir, ibn Kathir, Surah an-Nazi’at

Towards Understanding the Quran, Surah an-Nazi’at

The Noble Quran Surah Abasa & at-Takwir: Translation and Tafsir

The Noble Quran, Tafsir of Surah an-Nazi’at Ayah 27-33 Resurrection is Easier than Creation

 

79: 27 Is creating you harder or that of the sky? He built it. 

79: 28 He raised its height and made it flawless. 

79: 29 And He made dark its night and brought forth its daylight, 

79:30 and the earth –after that- He spread it out. 

79: 31 He brought forth its water and pastures. 

79: 32 And the mountains He set firm, 

79: 33 All this to be a provision for you and your cattle. 

Relationship with the Previous Part

The previous part mentions the story of Messenger Moses and Pharaoh. Then this part readdresses the disbelievers, who deny the occurrence of resurrection on the Day of Judgment. It refutes their denial by the fact that the One, Who created the creatures the first time, is able to recreate them. Allah, Exalted be He, created the wonderful heavens, the vast earth, and the firm mountains. 

Tafsir

79: 27 Is creating you harder or that of the sky? He built it. 

The ayah addresses the deniers of resurrection on the Day of Judgment. They believe that it is impossible to return to life after death. The Address is for reprimand and censure to confirm that recreating the dead is not harder than creating the heavens and the earth.

Is creating you – O ignorant – after death and bringing you back to life on the Day of Judgment harder or creating the heavens with its greatness and vastness? Allah created the heavens and He is able to recreate you after death on the Day of Judgment.

 The ayah draws the disbelievers’ attention to something that they see always, namely, the heavens, whose creation is greater than their creation. Logically, the One, Who is able to create the most difficult thing, is able to create what is less difficult. 

79: 28 He raised its height and made it flawless. 

79: 29 And He made dark its night and brought forth its daylight, 

The ayat refer to Allah’s ability in creating the heavens. Allah, the able, created the heavens, raised it high, and made it flawless. It has no cracks nor fissures. Moreover, Allah, the able, made the night of the heavens very dark when the sun sets, and He brought forth its daylight when the sun rises. 

The night and the day are attributed to the heavens because they occur due to the setting and rising of the sun that is in the sky. 

79:30 and the earth –after that- He spread it out. 

79: 31 He brought forth its water and pastures. 

79: 32 And the mountains He set firm, 

After creating the heavens, Allah spread the earth out and made it level so that people can live on it comfortably. Then Allah brought forth water from the earth, namely, springs, seas, oceans, plants, and vegetation that people and cattle eat. Another aspect of Allah’s ability is that He created the mountains and made them firm so that earth will be stable.

The scholars have two opinions about whether the earth was created first or the heavens. 1) The earth was created first. 2) The heavens were created first [Zad al-Masyr fi Ilm at-Tafsir, Ibn al-Jawzi].  Allah says, interpretation of the meaning, [He is the One who created all that is on earth for you. Then He proceeded to the heavens and made them seven heavens and He is All-Knowing of everything.] [Surah al-Baqarah: 29] Abdul Allah bin Abbas, may Allah be pleased with him, said that Allah created the earth before creating the heavens, but He did not spread it out. Then after creating the seven heavens, He spread the earth out and brought forth its water and pastures [Tafsir at-Tabari]. 

79: 33 All this to be a provision for you and your cattle. 

Allah created the earth, spread it out, made it level, and brought forth its water and pastures to be a provision for people and their cattle during their lifetime on earth. 

Learned Lessons from Surah an-Nazi’at Ayah 27-33

• Allah confirms His ability to resurrect people for reckoning on the Day of Judgment by referring to the greatness of creating the heavens, the earth, and the mountains. He created the heavens with their perfect structure and made the night and the night thereon. He also spread out the earth and made it level so that people can live comfortably on it. He created the mountains and made them firm to make the earth stable. Furthermore, Allah brought forth rivers, springs, seas, oceans, plants, and vegetation from the earth to be a provision for people and their cattle. The One, who is able to all these things, is able to resurrect people on the Day of Judgment.

• Allah’s bounty on people is great. He created all that is on earth for their benefit and enjoyment.

The Noble Quran, Introduction to Tafsir of Surah an-Nazi’at

The Noble Quran, Surah an-Nazi’at, English Translation

The Noble Quran, Tafsir ibn Kathir, Surah an-Nazi’at

Towards Understanding the Quran, Surah an-Nazi’at

The Noble Quran Surah ar-Ra’d : Translation and Tafsir

The Noble Quran Tafsir of Surah an-Nazi’at Ayah 15-26 The Story of Prophet Moses and Pharaoh

79: 15 Have you heard about the story of Moses

79: 16 when his Lord called him in the holy valley, Towa? 

79: 17 ‘Go to Pharaoh. Indeed, he has transgressed all bounds.

79: 18 Then say to him, ‘Would you like to purify yourself,

79: 19 and that I shall guide you to your Lord so you would fear Him? 

79: 20 Then he showed him the great sign, 

79: 21 but Pharaoh rejected and disobeyed.

79: 22 Then he turned away, striving against the truth.

79: 23 Then, he gathered his people and called out, 

79: 24 and said, ‘I am your Lord, the most high.’ 

79: 25 So Allah punished him, making him an example in the Hereafter and this world. 

79: 26 Indeed, in that is a lesson for him who fears. 

Relationship with the Previous Part

The previous part mentions how the disbelievers rejected Islam, denied the resurrection on the Day of Judgment, and mocked it. Their reaction was hard on Messenger Muhammad. Thus, the following part mentions the story of Messenger Moses and Pharaoh, the tyrant. Messenger Moses suffered great difficulties in inviting Pharaoh to believe in Allah’s Oneness. The story is mentioned to console Messenger Muhammad for his people’s rejection of Islam as well as to warn the disbelievers so that they would know that it would befall them what befell Pharaoh and his people if they insisted on disbelief. That is because though Pharaoh was strong and had great supporters and followers, Allah’s punishment befell him for his insistence on disbelief and tyranny. This punishment stands as a striking example for every tyrant and denier of the truth.

Tafsir

79: 15 Have you heard about the story of Moses

79: 16 when his Lord called him in the holy valley, Towa? 

The interrogation is to excite the listeners of the story so that they may pay attention to what they hear and try to understand it.

The address is to Messenger Muhammad to console him for the abuse and rejection of the disbelievers.

O Messenger Muhammad, have you heard about the story of Moses and Pharaoh, the tyrant? If you have not heard about it, then Allah will narrate to you some of the story so that your firmness and determination may increase, as well as you will be certain that Allah will help you and make you victorious over your enemies. Have you heard about the story of Moses when his Lord, Allah, called him in the holy valley of Towa? 

79: 17 ‘Go to Pharaoh. Indeed, he has transgressed all bounds.

Allah, Exalted be He, called Messenger Moses and said to him, ‘Go to Pharaoh. Indeed, he has transgressed all bounds in disbelief, disobedience, and oppression.’ Pharaoh is the title used for the monarchs of ancient Egyptian rulers. 

79: 18 Then say to him, ‘Would you like to purify yourself,

79: 19 and that I shall guide you to your Lord so you would fear Him? 

The interrogation ‘would you…’ is used to encourage and motivate to follow the right path. 

O Moses, go to Pharaoh and then say to him, ‘Would you like to purify yourself from the filth of disobeying Allah? Can I show you the path that will make you purify yourself from insolence, transgression, and all that displeases Allah, your Lord? I would like to guide you to the path leading to what pleases Allah and make you know His majesty and greatness so that you will fear Him and obey His commands.’ 

Messenger Moses told Pharaoh that he would guide him to the path that would make him fear Allah because fear of Allah does not exist except after knowing His majesty and authority. If a person knows the negative consequences of something, he will fear to do it. Similarly, if a person knows Allah’s greatness and power, he will fear to disobey Him, as he will know the negative consequences of such a deed. 

Messenger Moses addresses Pharaoh, the tyrant, respectfully, and politely to soften his heart and encourage him to follow the path that pleases Allah. This indicates that the goal of Allah’s Messengers is to guide people to the path that pleases Allah. 

79: 20 Then he showed him the great sign, 

Messenger Moses obeyed Allah’s command, went to Pharaoh, and invited him to follow the path that pleases Allah. Pharaoh refused to follow the truth and rejected to obey Allah. Thus, Messenger Moses showed him the great sign confirming his truthfulness, namely, he threw his rod and it changed into a snake, and he brought his hand out of his garment and it became white without any blemish. 

79: 21 but Pharaoh rejected and disobeyed.

79: 22 Then he turned away, striving against the truth.

79: 23 Then, he gathered his people and called out, 

79: 24 and said, ‘I am your Lord, the most high.’ 

After Pharaoh saw the great sign confirming the truthfulness of Messenger Moses, he arrogantly rejected to follow the path of guidance and disobeyed Allah’s command. Moreover, Pharaoh turned away from following the right path and strived to invalidate the message of Messenger Moses that invited him to obey Allah’s command and follow the path that pleases Him. He gathered his people and said to them, ‘I am your Lord, the most high, and the matter not as Moses says that you have another God.’ 

Pharaoh’s attitude indicates that he reached a great degree of denial of the truth and insolence. First, he rejected to follow the truth. Second, he strived hard to invalidate the truth. Third, he gathered his people to affirm that his way was the right path and Messenger Moses’ path was wrong, which denotes his haughtiness. Fourth, his statement that he was the most high god indicates that he denied the existence of Allah, the Creator, which is a great sin. 

79: 25 So Allah punished him, making him an example in the Hereafter and this world. 

79: 26 Indeed, in that is a lesson for him who fears. 

Indeed, Pharaoh extremely transgressed to the extent that he claimed that he was the most high lord. Thus, Allah punished him severely. The severest punishment would befall him for his statement ‘I am your Lord, the most high’ in the Hereafter, and he suffered severe punishment in the worldly life for disbelieving in Messenger Moses, namely, he drowned in the sea.

The story of Moses and Pharaoh and the exemplary punishment that he suffered act as a lesson for whoever fears Allah by obeying His commands and avoiding His prohibitions. Such a person will follow the path that pleases Allah lest a punishment similar to that befell Pharaoh should befall him in this life and the Hereafter.

The story of Moses and Pharaoh is mentioned to console Messenger Muhammad for the abuse and rejection he suffered from the disbelievers of Mecca. It also implies a warning to the disbelievers that if they insist on their disbelief, their end will be like that of Pharaoh, the tyrant. 

Learned Lessons from Surah an-Nazi’at Ayah 15-27

• The story of Messenger Moses and Pharaoh acts as a lesson for those who are willing to learn and benefit from the evil end of the disbelievers and the tyrant.

• Pharaoh was strong, but he used his power to disobey Allah and spread corruption on earth. He disbelieved in Allah’s Oneness and claimed that he was the most high Lord of his people. Thus, the result was that he deserved severe punishment in the Hereafter and the worldly life. 

• Those who fear Allah by obeying His commands and avoiding His prohibitions learn lessons from what happened to the tyrant, such as Pharaoh. 

The Noble Quran, Introduction to Tafsir of Surah an-Nazi’at

The Noble Quran Surah Abasa & at-Takwir: Translation and Tafsir

The Noble Quran Surah ar-Ra’d : Translation and Tafsir 

Quran, English Translation, Surah an-Nazi’at

Towards Understanding the Quran, Surah an-Nazi’at