Surah 80. Abasa

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Verses [Section]: 1-42[1]

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Quran Text of Verse 1-4280. Abasa Page 58580. Abasaبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِعَبَسَHe frownedوَ تَوَلّٰۤیۙand turned away اَنْBecauseجَآءَهُcame to himالْاَعْمٰىؕthe blind man وَ مَاBut whatیُدْرِیْكَwould make you knowلَعَلَّهٗthat he mightیَزَّكّٰۤیۙpurify himself اَوْOrیَذَّكَّرُbe remindedفَتَنْفَعَهُso would benefit himالذِّكْرٰىؕthe reminder اَمَّاAs forمَنِ(him) whoاسْتَغْنٰىۙconsiders himself free from need فَاَنْتَSo youلَهٗto himتَصَدّٰىؕgive attention وَ مَاAnd notعَلَیْكَupon youاَلَّاthat notیَزَّكّٰىؕhe purifies himself وَ اَمَّاBut as forمَنْ(he) whoجَآءَكَcame to youیَسْعٰىۙstriving وَ هُوَWhile heیَخْشٰىۙfears فَاَنْتَBut youعَنْهُfrom himتَلَهّٰىۚ(are) distracted كَلَّاۤNay!اِنَّهَاIndeed itتَذْكِرَةٌۚ(is) a reminder فَمَنْSo whosoeverشَآءَwillsذَكَرَهٗۘmay remember it فِیْInصُحُفٍsheetsمُّكَرَّمَةٍۙhonored مَّرْفُوْعَةٍExaltedمُّطَهَّرَةٍۭۙpurified بِاَیْدِیْIn (the) handsسَفَرَةٍۙ(of) scribes كِرَامٍۭNobleبَرَرَةٍؕdutiful قُتِلَIs destroyedالْاِنْسَانُthe manمَاۤhowاَكْفَرَهٗؕungrateful is he! مِنْFromاَیِّwhatشَیْءٍthingخَلَقَهٗؕHe created him مِنْFromنُّطْفَةٍ ؕa sperm dropخَلَقَهٗHe created himفَقَدَّرَهٗۙthen He proportioned him ثُمَّThenالسَّبِیْلَthe wayیَسَّرَهٗۙHe made easy for him ثُمَّThenاَمَاتَهٗHe causes him to dieفَاَقْبَرَهٗۙand provides a grave for him ثُمَّThenاِذَاwhenشَآءَHe willsاَنْشَرَهٗؕHe will resurrect him كَلَّاNay!لَمَّاNotیَقْضِhe has accomplishedمَاۤwhatاَمَرَهٗؕHe commanded him فَلْیَنْظُرِThen let lookالْاِنْسَانُthe manاِلٰىatطَعَامِهٖۤۙhis food اَنَّاWeصَبَبْنَا[We] poured downالْمَآءَthe waterصَبًّاۙ(in) abundance ثُمَّThenشَقَقْنَاWe cleavedالْاَرْضَthe earthشَقًّاۙsplitting فَاَنْۢبَتْنَاThen We caused to growفِیْهَاthereinحَبًّاۙgrain وَّ عِنَبًاAnd grapesوَّ قَضْبًاۙand green vegetables وَّ زَیْتُوْنًاAnd oliveوَّ نَخْلًاۙand date-palms وَّ حَدَآىِٕقَAnd gardensغُلْبًاۙ(of) thick foliage وَّ فَاكِهَةًAnd fruitsوَّ اَبًّاۙand grass مَّتَاعًا(As) a provisionلَّكُمْfor youوَ لِاَنْعَامِكُمْؕand for your cattle فَاِذَاBut whenجَآءَتِcomesالصَّآخَّةُؗthe Deafening Blast یَوْمَ(The) Dayیَفِرُّwill fleeالْمَرْءُa manمِنْfromاَخِیْهِۙhis brother وَ اُمِّهٖAnd his motherوَ اَبِیْهِۙand his father وَ صَاحِبَتِهٖAnd his wifeوَ بَنِیْهِؕand his children لِكُلِّFor everyامْرِئٍmanمِّنْهُمْamong themیَوْمَىِٕذٍthat Dayشَاْنٌ(will be) a matterیُّغْنِیْهِؕoccupying him وُجُوْهٌFacesیَّوْمَىِٕذٍthat Dayمُّسْفِرَةٌۙ(will be) bright ضَاحِكَةٌLaughingمُّسْتَبْشِرَةٌۚrejoicing at good news وَ وُجُوْهٌAnd facesیَّوْمَىِٕذٍthat Dayعَلَیْهَاupon themغَبَرَةٌۙ(will be) dust تَرْهَقُهَاWill cover themقَتَرَةٌؕdarkness اُولٰٓىِٕكَThoseهُمُ[they]الْكَفَرَةُ(are) the disbelieversالْفَجَرَةُ۠the wicked ones

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Translation of Verse 1-42In the name of Allah, Most Gracious, Most Merciful.

(80:1) He frowned and turned away

(80:2) that the blind man came to him.¹

(80:3) How could you know? Perhaps he would cleanse himself,

(80:4) or he might be mindful and good counsel might avail him.

(80:5) Now he who waxes indifferent,

(80:6) you attend to him,

(80:7) though you are not to blame if he would not cleanse himself.

(80:8) But he who comes to you running,

(80:9) and fears (Allah),

(80:10) you pay no heed to him.²

(80:11) No indeed;³ this is only a Reminder.⁴

(80:12) So whoso wills may give heed to it.

(80:13) It is contained in scrolls highly honoured,

(80:14) most exalted and purified,⁵

(80:15) borne by the hands of scribes,

(80:16) noble⁶ and purified.⁷

(80:17) Accursed⁸ be man!⁹¹⁰ How stubbornly he denies the Truth.

(80:18) Out of what did Allah create him?

(80:19) Out of a sperm-drop¹¹ did He create him and then determined a measure for him,¹²

(80:20) and then made the course of life easy for him,¹³

(80:21) then He caused him to die and brought him to the grave,¹⁴

(80:22) and then, whenever He wishes, He will raise him back to life.¹⁵

(80:23) Nay, but man did not fulfil what Allah had enjoined upon him.¹⁶

(80:24) So let man just consider his food:¹⁷

(80:25) We poured water, pouring it in great abundance,¹⁸

(80:26) and cleaved the earth, cleaving it asunder;¹⁹

(80:27) then caused the grain to grow out of it,

(80:28) together with grapes and vegetables,

(80:29) and olives and palms,

(80:30) and dense orchards,

(80:31) and fruits and pastures –

(80:32) all this as a provision for you and your cattle.²⁰

(80:33) But when the deafening cry shall be sounded²¹

(80:34) on the Day when each man shall flee from his brother,

(80:35) and his mother and his father;

(80:36) and his consort and his children;²²

(80:37) on that Day each will be occupied with his own business, making him oblivious of all save himself.²³

(80:38) Some faces on that Day shall be beaming with happiness,

(80:39) and be cheerful and joyous.

(80:40) Some faces on that Day shall be dust-ridden,

(80:41) enveloped by darkness.

(80:42) These will be the unbelievers, the wicked.

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Commentary

1. The opening remark is quite ambivalent. Apparently it is addressed to the Prophet (peace be upon him), indicating that he had acted indifferently towards the blind man. Yet the terms of the address are impersonal, suggesting that it was done by someone other than the Prophet (peace be upon him). Implicitly, he is told that it was beneath him to have done so. Those familiar with his excellent conduct would have thought that such behaviour would have come from someone else.

As already stated in the Surah’s Introduction, the blind man is none other than the famous Companion, Ibn Umm Maktum. In his al-Isti‘ab, Ibn ‘Abd al-Barr, and in his al-Isabah Ibn Hajar, clarify that he was a maternal cousin of Khadijah, the Prophet's wife. His mother, Umm Maktum was the sister of Khadijah’s father, Khuwaylid. Given this, the charge that the Prophet (peace be upon him) neglected him as a lowly, poor person and that he focused his attention only on the Makkan chiefs is untenable. For Ibn Umm Maktum too, was a member of a noble family and the Prophet's own brother-in-law. The Prophet (peace be upon him) may not have given him due attention, it appears, in view of his physical blindness, a point highlighted in the Qur’an as well. He thought that the conversion of a single Makkan chief to Islam would be more valuable than this blind man’s. Furthermore, his disability would render him unable to play a major role in Islam’s spread. Hence the Prophet (peace be upon him) resented his interruption, saying that he could consult him later.

2. This was the main point missed by the Prophet (peace be - upon him) at that stage in his preaching. To press home, the same, Allah first censures him for his attitude towards Ibn Umm Maktum. Then He clarifies that a preacher should give more attention to a sincere seeker of truth than to those who are not. One who is engaged in his quest for faith, who fears Allah’s displeasure and takes pains to visit the Prophet (peace be upon him) lest he be swayed by falsehood, is much more valuable. In sharp contrast to him, another person may not display any such sincerity or inclination towards the straight way. The two are not to be adjudged in terms of their usefulness to the cause of faith. The one and only criterion is their readiness to accept faith. One willing to embrace faith alone is valuable, though he may be blind, lame or a pauper. He may not be physically fit to serve the cause of faith yet he is more important and valuable. The main objective of the call to the truth is to guide human beings. Since a seeker is ready to greet guidance, he should be warmly and heartily welcomed. Clearly, then, those who are not sincere but who may well be very influential members of society should not be run after by the preacher. It would be nothing but a waste of time and energy to try to win over those who are not inclined towards the truth. If they are not ready to accept guidance, they themselves will suffer. The preacher is not answerable for their misconduct.

3. The words “no indeed” here are indicative of God’s directive to the Prophet (peace be upon him) not to show undue deference to those who are heedless of Him on account of their worldly eminence. For Islam’s teachings should not be presented as though the Prophet (peace be upon him) were abjectly begging those who had spurned it to now honor him by accepting it. Also, it did not become the Prophet (peace be upon him) to invite such arrogant people to Islam in such a way as might give rise to the misconception that their acceptance of Islam would serve the Prophet's own interests. Nor was it appropriate that they be made to feel so important that if they accepted Islam, it would prosper as a result; and if they did not, then Islam would court disaster. Islam cares as little for them as they care for it.

A. In other words, the Qur’an.

5. This is to stress that the scrolls, which embody the revelation, were free of impurity. These scrolls expound nothing but unadulterated truth because false or corrupt ideas and doctrines have not been able to find their way into them.

6. The scribes mentioned here denote the angels who were charged under God’s own guidance with writing down the scrolls of the Qur’an. This is so as to safeguard them and faithfully convey them to the Prophet (peace be upon him). These angels are dubbed as “the most exalted” and “purified”. The first appellation underscores their impeccable honesty and integrity. Any tampering with the trust placed with them is out of the question. The second appellation stresses the truth that they perfectly discharge the duty of inscribing, guarding and transmitting the divine scrolls to God’s Messengers.

7. It is clear from the context that these verses do not merely proclaim the glory of the Qur’an. Rather, these plainly tell the arrogant unbelievers that. the Qur’an is too elevated a book to be presented before them. The Qur’an has no need of them. On the contrary, it is in their own interests to accept and follow the Quran. They should better mend their ways and submit themselves to the Qur’an. If they do not ‘care about the divine book, it too, hardly cares for them. Their rejection will not dilute its glory. However, it will result in bringing disgrace upon them.

8. From here on, God’s reprimand is addressed directly to the unbelievers who were disregarding the truth. Prior to this, from the Surah’s opening verse to Verse 16, the discourse seems to be addressed to the Prophet (peace be upon him), but it was in actual fact meant to reprimand the unbelievers. This reprimand, however, was implicit. It consisted of asking the Prophet (peace be upon him) why he had paid such scant attention to a genuine seeker of the truth and, instead, directed his entire focus on those who were worthless from the point of view of his mission. These unbelievers had gone too far in opposing the truth to merit that the Prophet (peace be upon him) should present before them something as exalted as the Qur’an.

9. This Qur’anic reference does not necessarily cover each and every member of the human community. Rather, the reference is to the evil ones whose misconduct is reproached. The generic term “man” is employed in so far as such reprehensible traits are found in most human beings. A general term also is used in order to avoid specifically naming the culprits who may grow in their aversion and stubbornness. (For further details see Ha Mim al-Sajdah 41: n. 65 and al-Shura 42: n. 75.)

10. Alternatively, this may be rendered in the form of a question: “What prompted man to deny the Truth?” On what basis does man commit such an outrageous act? Denial in this context refers to rejecting the truth, being ungrateful to the benefactor’s numerous bounties and rebellion against one’s Creator, Sustainer and Lord.

11. Man should better first reflect on the matter out of which Allah has created him. Likewise, he should think where he was conceived and nourished and how he was born. He should also bring to mind his utter helplessness as a baby. How can man disregard his abject origin and rise in revolt against his own Creator? The same truth is enunciated in Verses 77-78 of Surah Ya Sin.

12. Man’s course of life is decreed even when he is within his mothers’’ womb. The reference here i: s to gender, complexion, height and physical stature, limbs, including any defect, outward appearance, mental faculties and family background. Man’s upbringing, the influences in formative years, and his own personality development during his early years are pre-determined in that he has no choice in such matters. He cannot change what has already been ordained for him. Since man is so helpless regarding the course q - of his own life, it is all the more audacious of him to rise in revolt against his Creator.

13. Allah has provided man with all these means and resources on which he draws for his survival. His physical and mental faculties would have been of no avail, if the All-Wise Creator had not put in place these resources on earth. It is He Who has made prospects available for man. Furthermore, it is Allah Who has granted man free will, to choose between good and evil, gratitude and ingratitude, and obedience and rebellion. He has facilitated man’s pursuit of either way.

14. Not only in matters of ‘his birth and fate is man totally helpless but also with regard to his death. He has no choice in his birth or death. He cannot defer his death as he is bound to die on a date, time and place preordained for him. Nor does he have any control over his burial. He may be buried in the depths of the earth, ocean, be consumed by fire or in the belly of a beast. Not a one human being can alter the Lord’s decree about the why, how or when of his death.

15. Man does not have the power to refuse to rise when the Creator resurrects him. Just as he was not consulted about his own birth, so also his resurrection is not a matter of choice. He will rise from the dead, no matter how much he might resent it.

He is totally helpless before his Creator’s might and power. His refusal will not make any difference, as he will be resurrected at the Lord’s command.

16. “What Allah had enjoined upon man” embraces all those commands that are manifest as divine signs, those commands revealed through the Scriptures and Messengers and the ones promoted by the pious in every age. (For further discussion see al-Dahr 76: n. 5.) In the face of the truths and signs spelled out in these verses man should have unquestioningly obeyed his Lord. However, it is the height of man’s temerity that he has taken to the path of disobedience and rebellion. In essence, he refuses to fulfil his obligations as Allah’s servant.

17. Man should reflect on his food, specifically on how it is produced, even though he takes food items for granted. Had Allah not provided all the means and conditions suited for its production, man could not grow food of his own volition.

18. The reference here is to rain water. Countless vapors rise from the oceans owing to sunlight, which turn into thick clouds, which, in turn, are scattered across each region by winds. These vapors turn into water at a low temperature. This results in rainfall in various regions in perfect measure. Some rain water returns to the water cycle through wells and springs, flows as rivers, and turns into ice on mountains. Rivers flow throughout the year, even when it does not rain. Has man put all these elaborate arrangements in place? If Allah had not provided all this, man could not survive on earth.

19. Again, it is Allah Who has cleaved the earth asunder, and caused the grain to grow out of it. This cleaving enables seeds, saplings and all other forms to go inside the earth, and eventually to grow out as grain and plants. Man may, at most, till the land and sow seeds which have been created by Allah. The growth of plant life is accomplished by Allah. It is He Who has created countless varieties of seeds that blossom into flowers, fruits and plants. He has invested seeds with the ability to grow. Again, itis He Who sustains each and every plant species, providing the best conditions for its growth. He has enabled soil to let seeds blossom into young plants. Had He not given man seeds with their unique characteristics, and layers of soil with potential for growth, man could not grow any food.

20. Allah has produced all this provision for both human beings and cattle. Man draws heavily upon cattle for obtaining meat, fat, milk and butter, apart from using them for transport. Animals are of immense importance for the economy. It does not befit man to use, on the one hand, all these resources and provisions, and on the other, to disobey the Lord Who has given him all this for sustenance.

21. “The deafening cry” refers to the final blowing of the trumpet, which will lead to the resurrection of the dead.

22. The same point also features in Verses 10-14 of Sarah al- Ma‘arij. That man will “flee” underscores the point that far from helping his near and dear ones in distress on the Day of Judgement, he will instead flee from them, lest they invoke his help. Or the verse might mean that these evil-doers, disregardful of Allah and the Hereafter, were engrossed in sin and misled one another. _ However, on being faced with the dire consequences of their misdeeds they will flee from one another lest they lay the burden of their sins upon them. Brothers, mothers, fathers, husbands and wives will desert one another. They will apprehend their testimony against them.

23.It is stated in several Ahadith, with different chains of narrators, that the Prophet (peace be upon him) informed: “On the Day of Judgement all will be resurrected in their stark naked bodily forms.” Upon hearing this, one of his wives, probably ‘A’ishah or Sawdah or another woman present, nervously asked whether their private parts will be exposed on the Day. In response, the Prophet (peace be upon him) recited the above verse, adding that no one would have the poise to look at others on that Day. (Nasa'1, Tirmidhi Bab al-Tafsir, Hadith No. 3332, Narrators: Ibn ‘Abbas, Ibn Abi Hatim, Ibn Jarir, Tabarani, Ibn Marduwayh, Bayhaqi and Hakim.)