عبس
Abasa
He Frowned • makkah • 42 Verses
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عَبَسَ وَتَوَلَّىٰٓ
74:23.
Commentary:
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish Chiefs about some matters of belief, there came up ‘Abdullah bin Ummi Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari and Bayan). The incident, while it showed the Holy Prophet’s solicitude for the spiritual well-being of the Quraish leaders, in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption was evidence of his great regard for the tender susceptibilities of the poor blind man, inasmuch as the Prophet merely turned his face from ‘Abdullah, an act which the latter could not see, not saying even a word of reproach or disapprobation to him for his inopportune and rash interruption. The verse thus throws a flood of light on the moral stature of the Holy Prophet; and instead of implying a reproach or rebuke, as some commentators seem to think, enjoins him and, through him, his followers, to have due regard for the tender susceptibilities of the poor, the humble, and the downtrodden.
The words "he frowned and turned aside," according to most commentators of the Quran refer to the Holy Prophet, but more correctly they seem to refer to the arrogant attitude of the conceited Quraish leader with whom the Holy Prophet was engaged in conversation and who turned away his face disdainfully, thinking how a humble and lowly person could dare interfere in the talk he was having with the Prophet.
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish chiefs about some matters of belief, there came up ‘Abdullah ibn Umm-e-Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari & Bayan). While it showed the Holy Prophet’s solicitude for the spiritual well- being of the Quraish leaders in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption, the incident constituted also an evidence of his great regard for the tender susceptibilities of the blind man, because he merely turned his face away from him—an act which the latter could not see—and did not say even a word of reproach or disapprobation to him for his inop
أَن جَآءَهُ ٱلْأَعْمَىٰ
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
Commentary:
The pronoun "thee" has been taken as applying to the Holy Prophet and the pronoun "he" to the Quraish leader with whom the Holy Prophet was holding conversation. But "thee" may more appropriately be applied lo those carping critics who, being hypersensitive, would not relish the attitude of the Holy Prophet on that occasion which was the only right and correct attitude for him to adopt.
The pronoun "thee" in the verse may be applied, as is done in the text, to the Holy Prophet and the pronoun "he" to the Quraish leader.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
أَمَّا مَنِ ٱسْتَغْنَىٰ
Important Words:
استغنی (is disdainfully indifferent) is derived from غنی which means, he became rich. استغنی means, he wanted to be rich. استغنی عنه به means, he became indifferent after he got what he desired. The verse thus means, he desires wealth, or he is indifferent or careless (Lane & Aqrab).
Commentary:
See a collective note, on this and the following six verses, on v. 11 below.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Important Words:
تصدی (thou dost pay attention) is derived from صد . They say تصدی له i.e. he addressed or applied or directed himself or his regard or attention or mind to him or it; and he asked him or petitioned him for a thing that he wanted; he inclined towards him or it; he raised head towards him or it (Lane & Aqrab).
Tasadda la-hu means, he addressed or applied or directed himself or his regard or attention or mind to him or it; he wanted; he inclined towards him or it (Lane),
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
Commentary:
The verse seems to constitute an effective justification of the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum. It purports to say that it would have brought no good to the Holy Prophet if ‘Abdullah or, for that matter, the Quraish leader did or did not benefit by his talk. Thus the attitude of fancied indifference towards ‘Abdullah or of deference towards the Quraish leader shown by the Holy Prophet proceeded from no consideration of any personal interest. The Holy Prophet’s reaction was solely due to compliance with the commandments of the Shari‘ah about behaving kindly and courteously towards one’s guests and visitors.
The verse constitutes an effective justification of the Holy Prophet’s attitude towards ‘Abdullah ibn Umm-e-Maktum. It purports to say that the Holy Prophet was not responsible if the Quraish leader did not benefit by his talk. His attitude of seeming indifference towards ‘Abdullah or of deference towards the Quraish leader proceeded from no consideration of any personal interest. It was solely dictated by the commandments of the Shari‘ah about behaving kindly and courteously towards one’s visitors.
وَأَمَّا مَن جَآءَكَ يَسْعَىٰ
وَهُوَ يَخْشَىٰ
فَأَنتَ عَنْهُ تَلَهَّىٰ
Commentary:
If vv. 6-11 are taken to apply to the Holy Prophet, then the particle أما in the 6th verse would signify "how could it be that" i.e. it cannot be; and these verses would be interpreted as: "How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening." These verses again constitute an eloquent commentary on the Holy Prophet’s regard for the humble and the suppressed. But the verse under comment may be applied more fittingly to those critics who would find fault with the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum on that particular occasion but who themselves, in their conceit and pride, would behave arrogantly towards the poor and the lowly. Thus these verses have been used ironically; they bring home to the critics their own state of mind; and do not refer to any weakness of the Holy Prophet. The next verse also supports this interpretation.
Verses 6-11 are applied to the Holy Prophet, the particle Amma in the 6th verse signifies "how could it be that," i.e. 'it cannot be;' and these verses would be interpreted as: 'How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening.' But these verses may also be applied to the Quraish leader who, as some Commentators are of the view, frowned and turned aside because there came to the Prophet the blind man. In this case these verses would be understood as having been used ironically and as bringing home to the critics of the Holy Prophet their own state of mind, and not referring to any weakness imputed to the Holy Prophet.
كَلَّآ إِنَّهَا تَذْكِرَةٌ
20:4; 73:20; 74:55; 76:30.
Important Words:
کلا (nay) means, nay; by no means; on the contrary. The particle is also used to remonstrate with a person and to tell him that he is saying something which is not correct (Aqrab & Baqa).
Commentary:
The verse means that the charge of indifference is not correct. Moreover, why at all the Prophet should have adopted an attitude of sullen indifference towards a poor man when the Quran, being meant equally for the rich and the poor, it was not only inconsistent with his own high moral stature but also against human reason to do so? What the Prophet did on the specific occasion was dictated by the exigency of the occasion and was demanded by the situation and, therefore, was the right thing to do.
20:4; 73:20; 74:55.
The verse means that the charge of indifference is not correct. Why at all the Holy Prophet should have adopted an attitude of sullen indifference towards a blind man when the Qur’an was meant equally for the rich and the poor? It was not only inconsistent with his own high moral stature but also against human reason to do so. What the Holy Prophet did on the specific occasion was demanded by the situation and, therefore, was the right thing for him to do.
فَمَن شَآءَ ذَكَرَهُۥ
فِى صُحُفٍ مُّكَرَّمَةٍ
Commentary:
The Quran being a compendium of all permanent and imperishable teachings which are embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words "Contained in honoured Books." The verse further says that the Quran will be written in the form of a Book, will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
The Qur’an, being a compendium of all permanent and imperishable teachings embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words Contained in honoured Books. The verse further says that the Qur’an will be written in the form of a Book; it will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ
بِأَيْدِى سَفَرَةٍ
Important Words:
سفرة (writers) is derived from سفر which means, he travelled. They say سفر الکتاب i.e. he wrote the book. سفر الصبح means, the morning shone forth (Lane & Aqrab).
كِرَامٍۭ بَرَرَةٍ
Commentary:
As against three prominent characteristics of the Quran mentioned in the preceding vv. 12-15 above, three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but travel far and wide to explain and spread it.
As against three prominent characteristics of the Qur’an mentioned in the preceding verses (14, 15) three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but they travel far and wide to explain and spread it.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
Commentary:
How ungrateful are disbelievers, says the verse, that they should reject such a great and noble Book as the Quran which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory.
How ungrateful are disbelievers that they should reject such a great and noble Book as the Qur’an, which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory, if only they should accept its Message.