Surah Al-Qiyamah 75:33
سُورَةُ القِيَامَةِ · Meccan · Verse 33 of 40
ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ
Translation
walking back to his people with a conceited swagger.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Qur'anic Worlds
This verse, "Then he went to his family, strutting," offers a poignant glimpse into the mindset of a disbeliever at the very dawn of Islam. To understand its depth, we first need to appreciate the immediate context and the "World of Revelation" in which it was first heard.
The Scene Unfolds
The verses immediately preceding this one (75:31-32) describe a person who "neither believed nor prayed, but denied and turned away." This sets the stage for our verse: *Thumma dhahaba ila ahlihi yatamatta* (Then he went to his family, strutting). The plain meaning, as explained by al-Muyassar, paints a clear picture: this person, after rejecting the Prophet and the Quran, returned to his family, "strutting arrogantly in his walk." It is a scene of profound disdain.
Who is this man?
The scholarly commentaries illuminate that these verses are directed at a specific type of disbeliever. Sayyid Qutb and al-Razi mention narrations identifying this individual as Amr ibn Hisham, famously known as Abu Jahl. He was a prominent leader in Makkah during the early years of Prophet Muhammad's mission. Abu Jahl would sometimes come to the Prophet to hear the Quran, yet he would leave without embracing faith or obedience. Instead, he would torment the Prophet and actively prevent others from accepting Islam. His behavior, as described by Sayyid Qutb, was one of great pride and boastfulness over his wicked actions.
The Meaning of 'Strutting'
The Arabic word `yatamatta` (يتمطى) captures this arrogance powerfully. Scholars like al-Baghawi, Ibn Kathir, and al-Razi explain it as walking with an exaggerated swagger, full of self-admiration and pride, perhaps even extending his strides or twisting his back. It signifies a person who is "joyful, proud, lazy, with no resolve or action," as Ibn Kathir notes. This was not just a walk; it was a physical manifestation of his inner rejection and defiance. He wasn't merely walking away; he was parading his disbelief and antagonism, particularly after encountering the profound truth of the Quran.
A Message for All Times
The revelation of this verse during the Makkan period speaks volumes about the challenges faced by the early Muslim community. It exposes the pride and obstinacy that prevented some from accepting the truth, even after witnessing its beauty and clarity. While it points to Abu Jahl, Sayyid Qutb reminds us that in every era, there exists an "Abu Jahl" who hears the truth, understands it, yet turns away, striving to divert others and taking pride in their opposition. This verse, therefore, is not just a historical account, but a timeless reminder of the spiritual danger of arrogance and self-admiration in the face of divine guidance.
Sources: al-Baghawi (Maalim al-Tanzil), Ma'arif al-Quran (Mufti Shafi), Sayyid Qutb (Fi Zilal al-Quran), Ibn Kathir, al-Razi (Mafatih al-Ghayb)
Worldly Mirror
This verse paints a vivid picture of a particular human disposition, one that rejects divine truth and then carries itself with defiant arrogance. We are invited to observe this character, initially presented as a specific disbeliever, and then to reflect on its manifestation in ourselves and our societies.
The Character Described
The verse, "Then he went to his family, strutting arrogantly in his walk," (Surah 75:33) follows a description of someone who "neither believed nor prayed, but denied and turned away" (75:31-32). Allah is speaking, detailing the actions of a person, historically understood to be a disbeliever like Abu Jahl or the proud leaders of Quraish. This individual, after encountering the truth, consciously chooses to reject it. His subsequent action, "يَتَمَطَّىٰٓ" (yatamattā), beautifully captures a swaggering, boastful walk, as if he is proud of his defiance. It's a walk of self-admiration and insolence, reflecting an inner state of pride and ego. Sayyid Qutb describes this as the Quran making a "highly contemptuous comment" about his "غرور" (pride).
A Mirror to the Self
This image offers a powerful mirror for personal reflection. The defiance isn't just an outward act; it stems from an "انانیت" (egotism or self-importance) within the heart, as Tazkirul Quran observes. Have we ever been presented with a truth, a guidance, or a correction that challenged our comfort or worldview, only to stiffen our necks and walk away with a subtle, or not-so-subtle, sense of superiority or dismissiveness? This verse diagnoses a spiritual ailment: the refusal to be reshaped by truth due to pride, leading to a visible display of self-congratulation, even when it means rejecting what is right.
Societal Patterns and Lessons
Beyond the individual, Israr Ahmad notes that this "enmity towards truth, stubbornness, and arrogance" can be a collective trait of groups. Sayyid Qutb takes this further, profoundly stating that "every age has an Abu Jahl who hears, understands, but turns away... and is proud of his mischief." This moves the reflection from a historical anecdote to a timeless societal pattern. We can observe leaders or communities today who, when faced with undeniable truths about justice, faith, or morality, not only reject them but then return to their "circles" or "people" (أَهْلِهِۦ) with an air of triumph and self-validation. This attitude fosters corruption and hinders reform, as they become "proud of their evil deeds," actively misleading others. The verse, therefore, reminds us to be wary of such an arrogant posture, both within ourselves and in the collective behaviors we witness around us. It's a call to humility and a sincere search for truth, rather than an embrace of self-serving pride.
Sources: Israr Ahmad (Bayan ul Quran), Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran, al-Munir (Wahba al-Zuhayli), Ibn al-Jawzi (Zad al-Masir)
Topics that discuss this verse
Surah Al-Qiyamah 75:33 is discussed in one study guide on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
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