Tafsir of Abasa 80:37

This is an initiation [of speech] intended to explain the reason for the flight. It is made the answer to "when" (in the verse "When the man flees...") by estimating a past tense verb without "qad," or a positive present tense verb, or by making it a substitute (badal) for the [Day when the man flees]—since a substitute does not require a response—a matter whose state is not hidden from one who exercises fairness toward himself. It means: for every individual among those mentioned, there is an overwhelming preoccupation and a terrible event that suffices to occupy his concern.

Al-Tabarani, Ibn Mardawayh, al-Bayhaqi, and al-Hakim—who authenticated it—narrated from the Mother of the Believers, Sawdah bint Zam’ah, that she said: The Prophet (may Allah exalt him and grant him peace) said: "People will be gathered on the Day of Resurrection barefoot, naked, and uncircumcised, with sweat bridle-like upon them, reaching their earlobes." I said, "O Messenger of Allah, how shameful! Will they look at one another?" He said: "The people will be too occupied for that," and he recited: {The day when a man flees...} up to the end of the verse.

In a report by al-Tabarani from Sahl ibn Sa’d, it is mentioned that it was said to him (upon him be peace and prayer), "What will occupy them?" He said: "The unfolding of the scrolls containing the weights of atoms and the weights of mustard seeds."

It has been said: He flees from them because he knows they cannot avail him anything. The discourse of al-Kashshaf implies this, though what I have mentioned [above] refutes it. Likewise, it is said: He flees from them out of fear that they will demand retribution for wrongs. The brother will say, "You did not support me with your wealth," and the parents will say, "You fell short in honoring us," and the spouse will say, "You fed me the unlawful, and you did such and such," and the children will say, "You did not teach us nor guide us."

This is suggested by what Abu ‘Ubayd and Ibn al-Mundhir narrated from Qatadah, who said: "There is nothing harder for a human on the Day of Resurrection than seeing someone he knows, for fear that he might demand a grievance from him," then he recited: {He flees...} until the end of the verse.

Mentioning "the man" (al-mar’)—based on it being the male—is to signify the state of the woman [as well] by way of priority (awla). It is also said it is a case of generalization (taghlib), but the Judge (al-Qadi) has scrutinized this.

The mentions of the related [figures] in this manner are for the sake of progression (taraqqi), considering that the mention of the father after the mother preceded the mention of both after the brother, so the whole is connected to it; likewise with the spouse and children. It is said that the postponement of the most beloved and then the next most beloved is for emphasis, as if it were said: "He flees from his brother, nay, from his parents; nay, from his spouse and his children." The affectation in this is not hidden, given the differences in people and natures regarding the matter of love. Perhaps the lack of observance of a [specific] progression or decline is due to this difference, with an indication that the matter on that Day is far beyond what one might imagine.

It is narrated from Ibn ‘Abbas that Cain flees from his brother Abel, the Prophet (may Allah exalt him and grant him peace) flees from his mother, Abraham (peace be upon him) flees from his father, Noah (peace be upon him) flees from his son, and Lot (peace be upon him) flees from his wife. In a report narrated by Ibn ‘Asakir from al-Hasan, something similar is mentioned, containing: "They imagine that this verse—meaning 'The Day when a man flees'—was revealed regarding them." Neither of these two reports is reliable, and one should not pay attention to them, as is not hidden.

The position to which I hold before Allah the Exalted is the salvation of the parents of the Prophet (may Allah exalt him and grant him peace), and I have authored treatises on this, in defiance of al-Qari and those who agreed with him. I believe that all his ancestors (upon him be peace and prayer), especially those from whom he was born without intermediary, are the people with the greatest share of the happiness, honor, and loftiness of status granted there. How many a father has been elevated by his son to the summits of honor! As Adnan is elevated by the Messenger of Allah.

Ibn Muhaisin, Ibn Abi ‘Ablah, Humayd, and Ibn al-Samqa’ read it as yughnihi with a fat-hah on the ya and with a ‘ayn (unpointed). That is: it concerns him. A matter "concerns" (‘anahu) one if it troubles him—meaning it casts him into worry. From this is his saying (may Allah exalt him and grant him peace): "From the excellence of a man's Islam is his leaving that which does not concern him (la ya’nihi)," not "concerns him" in the sense of "intending him," as Abu Hayyan claimed.

And His saying, the Exalted...