Tazkirul Quran
Tazkirul Quran `Abasa عَبَسَ (He Frowned)
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
-
Q 80:1 (`Abasa)
cited by
By commentator who cites how many verses on this ayah
-
Ma'arif-ul-Quran 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
-
Q 2:74 (al-Baqarah)
cited by
By commentator who cites how many verses on this ayah
-
Tafsir al-Tabari 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 1 multi-source 2 commentators
Multi-source connections cited by 2+ commentators
By commentator who cites how many verses on this ayah
-
Al-Qushairi Tafsir 1 verse 2 mentions total
-
Kashani Tafsir 1 verse 2 mentions total
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 1 multi-source 2 commentators
Multi-source connections cited by 2+ commentators
By commentator who cites how many verses on this ayah
-
Al-Qushairi Tafsir 1 verse 2 mentions total
-
Kashani Tafsir 1 verse 2 mentions total
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
-
Q 80:16 (`Abasa)
cited by
By commentator who cites how many verses on this ayah
-
Ma'arif-ul-Quran 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
-
Q 80:15 (`Abasa)
cited by
By commentator who cites how many verses on this ayah
-
Ma'arif-ul-Quran 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 5 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (5) cited by only one commentator
-
Q 2:259 (al-Baqarah)
cited by
-
Q 30:20 (ar-Rum)
cited by
-
Q 76:3 (al-Insan)
cited by
-
Q 80:15 (`Abasa)
cited by
-
Q 80:16 (`Abasa)
cited by
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
-
Ma'arif-ul-Quran 2 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The driving force behind the true godliness required of a man is, in reality, his sense of gratitude. If he gives serious consideration to his creation and the various natural systems in operation around him, a sense of gratitude towards his Lord will eventually develop in him. The state of being resulting from these feelings of gratitude and obligation is known as godliness, or adoration of God in the real sense.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The driving force behind the true godliness required of a man is, in reality, his sense of gratitude. If he gives serious consideration to his creation and the various natural systems in operation around him, a sense of gratitude towards his Lord will eventually develop in him. The state of being resulting from these feelings of gratitude and obligation is known as godliness, or adoration of God in the real sense.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The driving force behind the true godliness required of a man is, in reality, his sense of gratitude. If he gives serious consideration to his creation and the various natural systems in operation around him, a sense of gratitude towards his Lord will eventually develop in him. The state of being resulting from these feelings of gratitude and obligation is known as godliness, or adoration of God in the real sense.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The driving force behind the true godliness required of a man is, in reality, his sense of gratitude. If he gives serious consideration to his creation and the various natural systems in operation around him, a sense of gratitude towards his Lord will eventually develop in him. The state of being resulting from these feelings of gratitude and obligation is known as godliness, or adoration of God in the real sense.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 4 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
-
Tafsir al-Tustari 1 verse 2 mentions total
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 3 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 3 verses
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 4 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (4) cited by only one commentator
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Q 71:27 (Nuh)
cited by
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Q 81:1 (at-Takwir)
cited by
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Q 82:1 (al-Infitar)
cited by
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Q 84:1 (al-Inshiqaq)
cited by
By commentator who cites how many verses on this ayah
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Tafsir al-Tustari 3 verses
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 2 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (2) cited by only one commentator
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Q 11:204 (Hud)
cited by
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Q 71:27 (Nuh)
cited by
By commentator who cites how many verses on this ayah
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Tafsir al-Tabari 1 verse
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Rejection of truth and being arrogant about it are the worst crimes. Arrogant people will have absolutely no personal worth in the Hereafter, while those who accept the Truth and bow down before it are the ones who will carry weight in the Hereafter. The honour and successes of the Hereafter will be theirs.
Connections 1 single-source 1 commentator
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
-
Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.