SURAH AL-MA’UN

Interpretation

In the Name of Allah, the All-Merciful, the All-Compassionate,
1. Have you considered one who denies the Last Judgment?
2. That is he who repels the orphan,
3. And does not urge the feeding of the destitute.
4. And woe to those worshippers,
5. Those who are unmindful in their Prayers,
6. Those who want to be seen and noted,
7. Yet deny all assistance.

This surah consists of seven verses. According to some interpreters of the Qur’an, the first three verses were revealed in Mecca, and the other four verses in Medina. According to Mawdudi, this surah is Medinan (revealed in Medina): “In our opinion there is an internal piece of evidence in the surah itself which points to its being a Medani Revelation. It holds out a threat of destruction to those praying ones who are unmindful of their Prayers and who pray only to be seen. This kind of hypocrites were found only at Medina, for it was there that Islam and the Muslims gained such strength that Islam and the Muslims gained such strength that many people were compelled to believe from expedience, had to visit the Mosque, join the congregational Prayer and prayed only to be seen by others, so as to be counted among Muslims. Contrary to this is, in Mecca conditions were altogether different. No one had to pray to be seen. There it was difficult even for the believers to pray in congregation; they prayed secretly and if a person prayed openly he did so only at the risk of his life.”

The title which means “Acts of kindness” comes from the last verse and general topic of the surah. It emphasizes that belief is the basis of the reward for the deeds and the acts performed for religion granted in the Here-after, and that solidarity and kindness in the society is essential.
In brief, the surah mentions two groups of people, these groups are:
1. The ungrateful ones who deny the favors of Allah, and the disbelievers who deny the Day of Reckoning and Punishment.
2. The hypocrites who perform deeds and worship not for the sake of Allah, but for ostentation.

Commentary
“Have you considered one who denies the Last Judgment?”
Ara’ayta, meaning “Have you considered (seen)?” Initially, the addressee appears to be the Messenger of Allah. However, in accordance with the style of the Qur’an, in such circumstances is in fact addressing every individual of intelligence, in other words is generally addressing all those who are capable of perceiving the truth. The question here is intended to prompt astonishment. It is aimed at attracting attention to the words that follow. “Have you considered” means to witness, to see, as the points that follow are factors that every individual of perception is capable of seeing. This can also mean to understand, to acknowledge or contemplate. For example, we say “see!” and the meaning of this is to reflect, to consider. So if we perceive the word in these terms, the meaning of the verse could be “Consider the state of that person! He denies that he will be punished or rewarded for his actions.”

The Reason for Its Revelation
According to reports; Abu Jahl was the guardian of an orphan. One day the young boy came to Abu Jahl virtually naked and asked for something from his own wealth (inherited from his father). Abu Jahl pushed him away and ignored his request. One of the Qurayshi leaders told the boy mockingly: “Go to Muhammad and complain so he will intercede for you.” Because the young boy was unaware of their intention, he went to the Messenger of Allah and asked for his help. The Prophet would never reject the depraved, so together they went to Abu Jahl. Abu Jahl greeted and welcomed him, and after listening to the Prophet, Abu Jahl returned the orphans wealth. On witnessing this, the Quraysh began to taunt Abu Jahl saying “you too have abandoned your faith and accepted the religion of Muhammad.” He replied “No! I have not abandoned my faith, but I saw two warriors holding spears, one on his left and one on his right, and I was afraid that they would kill me if I rejected his demand.”
According to a narration by Ibn Abbas, this surah was reported to have been sent regarding a man who was both greedy and a hypocrite. In which case, this surah was revealed either due to one of these, or for similar reasons. However, this judgment was not aimed at them in particular, but generally to all such people.
The word “din” in this verse is used to define the Qur’anic guidance, the reward or punishment in the Hereafter for deeds and sins, and is also used to define the Islamic faith. But the first meaning appears to be more appropriate, as anyone who believes in the Hereafter could not possibly act in this way towards an orphan. Obviously, a person who ill-treats an orphan or abstains from feeding the poor does not believe in the Hereafter or fear Allah’s warnings.

2.“That is he who repels the orphan.”
In other words, if you consider this you are heedful, if not then you should take this into consideration! Indeed, because they do not believe in religion or the punishment of the Hereafter, and because they do not fear Allah and regard orphans as being weak and vulnerable, these disbelievers repel, abuse, oppress and banish the orphans.

3. “And does not urge the feeding of the destitute.”
And does not urge or encourage the feeding of the poor and helpless. He not only abstains from feeding the destitute, but does not encourage or advise his family or friends who have both the time and the means to care for those in need, or consider the helpless, whereas that sustenance belongs to the poor, not to the one who provides. This sustenance is the right of the orphans, and giving is the duty of those capable of providing. This is not a gift from the provider, on the contrary, he gives because it is an incumbent duty and the right of the orphans, which is the meaning of the verse: “And in their wealth, the poor and the destitute had due share” (adh-Dhariyat 51:19). This means taunting the poor and deprived is forbidden. Briefly, the one who feeds the poor is, in a sense, paying his debt.

While it is an Islamic duty for those who feel the necessity of living as a society in harmony and peace, who escaped poverty and exceeded fear and attained security with the help of Allah to worship Him and display gratitude and servitude; and in order to fulfill servitude, it is a duty to care for the orphans and the destitute, as certainly those who abstain from doing so when they possess the means will be punished; those who act to the contrary, who ill-treat and are unjust to orphans, who are ruthless and so uncompassionate that they refrain from providing the poor with the most vital necessity, sustenance are deviating from the debt of humanity, a despicable act for which a person must repent, ruthlessness such as ill-treating orphans and not caring for the poor was a practice of those who claimed that religion was a fabrication. However much it may be astonishing that a person does not believe in the Islamic faith, it is not really surprising that they can become accustomed to bad habits. The most astonishing point is the negligence of those who appear to be religious towards their physical and material duties; that they can be so miserly to the extent that they will even avoid giving a small amount of their wealth to the needy. Here, while “it’am’il-miskin” (urge the feeding of the poor) would be more general, the words “ta’am’il-miskin” is more subtle. Indeed, if the words used were “it’am’il-miskin,” then the meaning would have been “he does not urge (others) to feed the poor,” whereas the meaning of the words used, “Ta’am’il-miskin” means “He does not urge (others) to give away the food of the poor.”

4.“And woe to those worshippers.”

Or “shame upon those worshippers.” In other words, shame on those who worship but will fall into the valley in Hell called “wayl,” or to be more precise, shame on those who “appear” to believe and worship.

5. “Those who are unmindful of their Prayers. (Those heedless to the importance of worship, who do not pay the necessary attention to Prayer).”
They are unmindful, heedless of the Prayer. It is important to point out here that they are being reprimanded not for inattentiveness during the Prayer, but for their negligence of performing the Prayer. As forgetting or making a mistake during Prayer is not totally avoidable as every human can make mistakes. This is why Ata ibn Dinar said: All praise be to Allah, the One who said “Those who are unmindful of the Prayer” and not “Those who are unmindful in Prayer.”
There are many explanations by interpreters of the Qur’an regarding the meaning of being “unmindful of the Prayers”: Ignorance towards the significance of Prayers and not performing the Prayers as an important duty, neglecting the Prayers, paying no attention to the times of Prayers, praying after the prescribed time, not giving importance to being late for the Prayer, not regretting abandoning Prayer; and when the Prayer is performed, this is not with a pure intention and for the sake of Allah,
performing worship for certain worldly benefits, praying in a hypocritical manner, praying in the presence of others, but abstaining from praying while alone, and performing the Prayers not with the devoutness of standing before Allah or the awareness of servitude, but for ostentation are all included in this meaning.

Two reports narrated by Ibn Jarir were cited as evidence regarding this topic.
One of which was narrated by Sa’d ibn Abi Waqqas, who said: I asked the Prophet the meaning of “The worshippers who are neglectful of their Prayer.” He replied: “They are the ones who delay their Prayers.”2
Another was reported by Abu Barzah al-Aslami, he said: When the verse “Those who are unmindful of their Prayers” was revealed, the Messenger of Allah said: “This is better for you than the world and what it contains. These are the ones who, when they pray, they expect no benevolence, and if they abandon the Prayer, they do not fear their Lord.”3
It is important to emphasize here that distraction and deviation of thought during Prayer, not paying attention to the Prayers or continuously thinking about other things during the Prayer are two totally different aspects. The first is due to human weakness. Certain thoughts may enter the mind involuntarily. As soon as the believer realizes his attention has begun to deviate from the Prayer, he tries to refocus his attention on the Prayer. However, the second is classified as being negligent of the Prayer, as the Prayer of such a person is nothing more than physical movement because he bears no intention of worshipping or coming close to Allah, and does not believe in the religious duty or the importance of Prayer. His heart does not incline towards Allah even for a moment throughout the entire Prayer. Prayers of such a person end with the intention and emotions in which it began. This also includes those who take pride in performing a few Prayers, who deceive themselves into believing this is what religion is, and abstain from fulfilling their duties of worship and servitude.

6. “Those who want to be seen and noted.”

Whatever act they do is not performed for the sake of Allah, but for ostentation and in public where everyone can see. Although a majority of the scholars say these verses were revealed regarding the hypocrites, some also claim the surah was revealed regarding the disbelievers of Mecca.
According to this, it is clear that the polytheists worshipped, that they gave no importance to Prayer, were negligent towards the Prayer; that they worshipped not in a state of tranquility, but in heedlessness and negligence, and as a pastime, a form of entertainment. The verse “Their Prayer at the House (in the Sacred Mosque) is nothing but whistling and hand-clap- ping…” (al-Anfal 8:35), states that they prayed by clapping their hands and whistling and literally turned Prayer into a form of entertainment.

Prayer, giving charity, hajj and fasting are not forms of worship that emerged with the coming of Islam, but existed in the Divine religions in the past. In fact, it states that while he was still a baby in his crib, Isa (Jesus) told those around him: “He has enjoined upon me the Prayer and the Prescribed Purifying Alms for as long as I live” (Maryam 19:31). In the fifty fifth verse of the same surah, it reveals that Ismail (Ishmael) commanded his people to pray and give in charity. In the Qur’an, it repeatedly emphasizes that all of the Prophets preached the same principles; servitude to Allah, righteousness and belief in the Hereafter to their people.

7.“Yet deny all assistance.”

“Ma’un”: According to the dictionary definition and interpretations of the Qur’an, this is the name given to charity, favors and benevolence, anything of little benefit or value; a plate, jug, pot, bowl, spade or other house wares that neighbors borrow to one another, or equipment that may contribute to the needs of others.
In which case, the meaning of this verse is as follows; they avoid giving anything, even the most trivial of aid such as sustenance, indeed they can be so greedy, so miserly. It is evident that these individuals abstain from giving charity.
The behavior of such individuals who pray in this manner, who appear to be religious but neglect Prayers, who perform obligatory duties to appear pious but abstain from providing charity—even though they are not rejecting faith like the disbelievers—who reproaching the orphans and refrain from giving charity to the poor and destitute is quite astonishing, as performing righteous deeds is one of the principles of faith, and as we said earlier both faith and righteous deeds are mentioned together in the Qur’an. Although there are some individuals who claim to be religious and appear to fulfill the duties of worship, they are only deceiving themselves by presuming that they have in fact fulfilled all of the religious duties made incumbent upon them. Such people take pleasure in asking for the sake of Allah, but avoid giving the most trivial thing for the sake of Allah, avoid helping the servants of Allah, and although they have the means, avoid the expenditure necessary in fulfilling the commands of Allah.

As a result, the main factor which prevents people from committing evil, which encourages kindness and induces the sense of compassion, is beyond doubt belief in the Hereafter. Those who do not believe in the world beyond have no consideration for the orphans, the deprived or the weak. It is extremely uncommon for such people to consider anyone but themselves. This is why this surah reveals that those who do not believe in the Hereafter, are heedless in their Prayers and do not give any importance to the spirit of worship do not consider others, they perform righteous acts for show, are not sincere and do not provided help to others.

Therefore, those who believe in the reckoning and punishment of the Hereafter are compassionate towards orphans; help the poor, perform the Prayers with sincerity and devotion, with reverence and tranquility, punctually and consistently. They abhor ostentation, worship with devotion, not for show, and are always ready to help others.

2 Sahih Muslim, Masajid, 195; Bayhaqi, As-Sunanu’l-Kubra, 2/214
3 Suyuti, Ad-Durru’l-Mansur, 8/642

 

Akgul, Muhittin. Tafsir: An Introduction to Qur’anic Exegesis. Tughra Books Press, Inc. 2013