Surah Al-Ma'un (The Small Kindnesses)

7 Verses, Meccan

Tafsir Point:

The verse begins with the interrogative particle أَرَأَيْتَ (A-ra'ayta - Have you seen/Considered). This is a rhetorical device used to draw attention to a matter of great importance, often implying certainty or astonishment regarding the described situation.

The one being referred to is the one who يُكَذِّبُ بِالدِّينِ (yukadhdhibu bi-d-dīn - denies the Religion/Reckoning).

• Meaning of Al-Dīn (The Religion/Reckoning): In this context, Al-Dīn primarily refers to the Day of Judgment, the recompense, and the accountability for deeds. It encompasses the entire system of belief in resurrection and accountability.
• The Denier: This refers to the disbeliever who rejects the concept of resurrection and the final judgment, acting as if there is no accountability for his actions.

Al-Māʿūn (The Small Kindnesses): (1) Have you seen the one who denies...

Issues Discussed Here:

Some reciters omitted the initial hamza (أ) in أَرَأَيْتَ (Ar'ayta), reading it as رَأَيْتَ (Ra'ayta).

• Al-Zajjaj stated that this omission is not preferred. The hamza is typically dropped from future tense verbs (like yarā - he sees, or arā - I show), but this does not apply to the past tense ra'aytu (I saw). There is no established Arabic precedent for ri'ta.
• However, because the interrogative particle (hamzat al-istifhām) is at the beginning of the sentence, it facilitates the dropping of the hamza. An example cited is:

  "Did you see, or did you hear of a skillful one, who returned to the udder what was gathered in the cisterns?" (Poetry cited as analogy).

• Ibn Masʿūd recited it as أَرَأَيْتَكَ (Ar'aytaka), adding the second-person address particle (kāf), similar to the verse: {قَالَ أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ} (He said, "Have you seen this one whom You have honored?").

The phrase {أَرَأَيْتَ} (Ar'ayta - Have you seen?) means: "Do you know who it is that denies the recompense?" If you do not know him, then: {فَهُوَ الَّذِي يَدُعُّ الْيَتِيمَ} (He is the one who drives away the orphan).

• Although this phrase is in the form of a question, its purpose is to exaggerate astonishment (Mubālaghah fi al-taʿajjub), similar to saying, "Have you seen what so-and-so has committed, and why he exposed himself to such a situation?"
• It is said that this addresses the Prophet (PBUH).
• Others say it addresses every rational person: "O rational one, have you seen this person who denies the Day of Recompense, despite the clarity of its proofs and evidence? Does he do this for no purpose? How can it be fitting for a rational person to bring eternal punishment upon himself without a goal, or merely for worldly gain? How can it be fitting for a rational person to sell the lasting, abundant good for the fleeting, small amount?"

There are two views regarding the person addressed in the verse:

1. It is specific to a particular individual. Several individuals have been named in this context:
   • Ibn Jurayj said it was revealed concerning Abū Sufyān, who used to slaughter two camels every week. An orphan came to him asking for meat, and he struck the orphan with his stick.
   • Muqātil said it was revealed concerning al-ʿĀṣ ibn Wāʾil al-Suhmī, who combined denying the Day of Resurrection with committing vile deeds.
   • Al-Suddī said it was revealed concerning al-Walīd ibn al-Mughīrah.
   • Al-Māwardī narrated that it was revealed concerning Abū Jahl. It is reported that he was a guardian (Wasi) for an orphan. The orphan came to him, naked, asking for some of his own wealth. Abū Jahl pushed him away and paid him no heed. The boy despaired and the elders of Quraysh told him, "Go tell Muḥammad to intercede for you." Their intent was mockery, but the orphan did not realize this. He went to the Prophet (PBUH) and requested his help. Since the Prophet (PBUH) never turned away a needy person, he went with the orphan to Abū Jahl. Abū Jahl welcomed them and gave the orphan money. Quraysh then mocked the Prophet (PBUH), saying, "Have you converted (to his religion)?" He replied, "No, by Allāh, I have not converted, but I saw a spear to his right and to his left, and I feared that if I did not comply, they would stab me with it."
   • It is narrated from Ibn ʿAbbās that it was revealed concerning a hypocrite who combined stinginess, showing off (Riyāʾ), and denial.

2. It is general, applying to everyone who denies the Day of Recompense.
   • This is because a person’s commitment to obedience and abstention from prohibitions is based on the desire for reward and fear of punishment. If someone denies the Resurrection, they will not refrain from any desired pleasure or lust. Therefore, denying the Resurrection is established as the root for all types of disbelief and sin.

There are several interpretations for the word الدِّينِ (al-Dīn):

1. It means the one who denies Religion (Islam) itself, either by denying the Creator, or by denying Prophethood, or by denying the Hereafter, or any part of the divine laws.
   • Objection: How can this be the meaning, since everyone must adhere to some form of religion?
   • Answer:
     • Firstly, the absolute term al-Dīn in the terminology of the Muslims and the Qur'an refers to Islam, as Allāh says: {إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ} (Indeed, the religion with Allāh is Islam). Other creeds are only called a religion when qualified, such as the religion of the Christians or the Jews.
     • Secondly, these false doctrines are not truly Dīn, because Dīn is submission to Allāh; these creeds are merely submission to desire or doubt.

2. The view held by most exegetes: It means the one who denies the Accountability and Recompense (al-Ḥisāb wa al-Jazāʾ).
   • This interpretation is preferred because someone who denies Islam might still perform good deeds and avoid ugly acts if they believe in the Resurrection and Reckoning. However, the one who commits every ugly act without concern is only the one who denies the Resurrection and the Hereafter.