Surah Abasa 80:42
سُورَةُ عَبَسَ · Meccan · Verse 42 of 42
أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ
Translation
those are the disbelievers, the licentious.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This verse, "أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ" (Those are the disbelievers, the transgressors), comes at the end of a vivid description of two groups of people on the Day of Judgment: those with radiant, joyful faces, and those whose faces are dusty and covered in gloom. This final statement directly identifies the second, unfortunate group. Allah is speaking, making a clear declaration about who these people are and why they face such a grim fate. The tone is one of definitive judgment and warning.
A Clear Designation
The verse begins with "أُو۟لَٰٓئِكَ" (ula'ika), meaning "those." This is a demonstrative pronoun, which functions to specifically point out the group whose faces are covered in dust and darkness, drawing attention to their dire state. Following this, the word "هُمُ" (humu), meaning "they" or "are," acts as a pronoun of separation, or emphasis. As Ibn Ashur explains, it strongly affirms and emphasizes that *these very individuals* are precisely who are being described. It leaves no room for doubt or ambiguity. They are not just *like* disbelievers; they *are* them.
Disbelief and Transgression Combined
The core of this verse lies in the powerful twin description: "ٱلْكَفَرَةُ" (al-Kafaratu) and "ٱلْفَجَرَةُ" (al-Fajaratu).
"ٱلْكَفَرَةُ" is the plural form of *kafir*, meaning one who disbelieves. This word points to a corrupted belief, a rejection of Allah's blessings and signs.
"ٱلْفَجَرَةُ" is the plural form of *fajir*, meaning a transgressor or one who commits immorality. This word points to corrupted actions, those who dare to violate Allah's prohibitions, indulging in evil and rebellion.
What is striking is the absence of the conjunction "و" (wa, meaning "and") between these two powerful descriptions. As Ibn Ashur highlights, this grammatical choice implies that they are not merely disbelievers *and* transgressors as separate qualities. Instead, it signifies that they *collectively embody* both disbelief and immorality. Al-Jalalayn explains them as "the gatherers between disbelief and immorality," meaning these two traits are inseparable characteristics of this group.
The Depth of the Description
By combining "الكفرة" (disbelievers) and "الفجرة" (transgressors) without a conjunction, the Quran paints a complete picture of their spiritual and moral bankruptcy. They are people whose hearts rejected the truth and whose actions reflected that rejection through blatant sins and transgression. Ibn Ashur notes that while disbelief (Kufur) is graver than transgression (Fujur), both are mentioned to underscore the "meanness of their deeds" and to highlight the totality of their corrupted belief and actions. Their faces mirror their internal state and outward behavior, reflecting the blackness of their disbelief and the ignominy of their transgressions.
This precise wording is a profound lesson for us. It teaches us that on the Day of Judgment, people will be unequivocally categorized based on the combination of their foundational belief and their deeds. It calls us to reflect not only on what we believe in our hearts but also on how those beliefs manifest in our actions, striving to embody both true faith and righteous conduct.
Sources: al-Jalalayn, al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Razi (Mafatih al-Ghayb), Ibn Ashur (al-Tahrir wa al-Tanwir)
Qur'anic Worlds
This powerful verse, "أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ" (Those are the disbelievers, the corrupt ones), delivers a stark conclusion to a vivid description of the Day of Judgment. It identifies a specific group of people by two profound qualities, linking their inner state to their outward actions and their ultimate destiny.
The Scene of Judgment
The Quran, in this Surah, paints a dramatic picture of the Day of Resurrection, where individuals are so consumed by their own fate that they flee from their dearest relations: brothers, mothers, fathers, spouses, and children (as noted by Mufti Shafi in Ma'arif al-Quran). Amidst this profound and terrifying scene, faces are described in two contrasting ways: some bright with joy, others dark, dusty, and covered in humiliation. Our verse speaks directly about those with the dark, humiliated faces.
Who Are They?
The phrase "الكفرة الفجرة" describes these individuals. "الكفرة" (al-Kafaratu) refers to those who disbelieved. This disbelief isn't just a lack of faith; the Ayah Context clarifies it means rejecting Allah's blessings and denying His signs. "الفجرة" (al-Fajaratu) refers to those who are corrupt or immoral. Ibn Kathir explains this beautifully: their hearts are disbelieving (kufara), and their actions are corrupt (fajara). They transgress Allah's prohibitions with brazenness and tyranny. Al-Razi further connects their inner state to their outer appearance, observing that just as they combined disbelief and corruption in their lives, Allah will combine darkness and dust on their faces on that Day.
A World of Warning
For the first audience, the people of Makkah during the Prophet Muhammad's early mission, this verse served as a profound warning. It directly addressed those who rejected the Quranic message and opposed the Prophet (peace be upon him), clearly outlining the severe consequences they would face on the Day of Reckoning, a day of misery, shame, and ignominy (Ma'arif al-Quran). Sayyid Qutb highlights how this verse, at the surah's end, powerfully aligns with its opening, establishing clear Islamic standards and showing the ultimate outcome for those who did not believe in Allah and His messages, and who broke His boundaries. This particular world of revelation underscored the absolute distinction between belief and disbelief, and their respective, inescapable consequences.
This ayah prompts a deep self-reflection: Are our hearts truly believing, and do our actions reflect that faith, or are we, in any way, embracing disbelief or corruption?
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
The verse "أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ" (Those are the disbelievers, the immoral transgressors) comes at the end of a powerful description of the Day of Judgment, specifically identifying the grim, dark faces of the people destined for Hell. It tells us directly who these people are: those who rejected Allah's blessings, denied His signs, and boldly transgressed His sacred boundaries through immorality and rebellion. This is Allah speaking directly, laying bare the nature of this group as a clear warning.
The Inner Self
This ayah offers a profound diagnosis of the human soul. The term *al-kafaratu al-fajarah* (the disbelievers, the immoral transgressors) describes a grave spiritual state. It points to individuals who not only deny fundamental truths about Allah and His messages (a form of disbelief or *kufr*), but who also, as Wahba al-Zuhayli explains, combine this denial with *fujoor* (immorality and stepping outside Allah's boundaries). Dr. Israr Ahmad highlights that such individuals are those who, in their worldly lives, disregard Allah's limits in order to fulfill their own desires. This isn't just about intellectual rejection; it's about a rebellious heart that prioritizes its own whims over divine commands, showing an arrogance that refuses to submit to truth, as Tazkirul Quran notes.
A Societal Mirror
While describing specific individuals on the Day of Judgment, this verse acts as a powerful mirror for society today. When a community or a group of people consistently ignores or rejects foundational truths, whether it's the existence of a Creator, accountability in the Hereafter, or basic moral principles, they are leaning towards *kufr*. If this rejection is then coupled with widespread *fujoor*, meaning open and blatant transgression of ethical and spiritual boundaries, it creates a society that mirrors the characteristics warned against in this verse. Such a collective prioritizes transient worldly desires over lasting spiritual values, leading to moral decay and a breakdown of divine order. Sayyid Qutb emphasizes how the vivid portrayal of these faces serves as a striking lesson for those who deviate from Islamic principles and disregard sacred limits.
A Call to Reflection
This ayah calls us to deep introspection. In our own lives, do we recognize and adhere to the limits Allah has set, or do our desires often lead us to transgress them? Do we genuinely accept Allah's messages, or do we subtly deny His blessings and signs by taking them for granted? The verse is a stark warning against combining disbelief, even in its more subtle forms, like ingratitude for blessings, with open immorality. It invites us to cultivate sincere faith and righteous actions, steering clear of the path of those who are both disbelievers and transgressors.
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 Abasa 80:42 is discussed in 2 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Abasa 80:42 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.