Overview - Surah 80: `Abasa (He Frowned)
The Surah begins with the incident of a blind man (Abdullah ibn Umm Maktum) who came to the Prophet to seek knowledge, while the chiefs of Makkah were denying the message. It talks about the greatness of Allah's message. Those who will accept this message they will benefit from it. But those who deny this message they are bringing harm to their own selves.
The Surah takes its name from the first Ayat, عَبَسَ وَتَوَلَّىٰ "He frowned and turned away." [80:1]
There are 42 Ayat in this Surah.
Overview
| Total Ayat | 42 |
| Total Words * | 133 |
| Root Words * | 74 |
| Unique Root Words * | 3 |
| Makki / Madani | Makki |
| Chronological Order* | 24th (according to Ibn Abbas) |
| Year of Revelation* | 5th year of Prophethood |
| Events during/before this Surah*
Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
2nd Migration to Abyssinia,Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Children, Date palms, Earth, Food, Grave, Humankind (creation of) (from a drop of sperm), Judgement (Day) , Knowledge (obligation upon man to obtain and impart) , Life (path toward contentment made easy) , Muhammad (admonished) , Olive trees, Resurrection (Day) , Resurrection (of humans) , Revelation, Weather (rain)
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In view of the apparent style with which the discourse opens, one feels that in this Surah, God has expressed His displeasure against the Prophet for his treatment of the blind man with indifference and attending to the big chiefs exclusively. But when the whole Surah is considered objectively, one finds that the displeasure, in fact, has been expressed against the disbelieving Quraysh, who because of their arrogant attitude and indifference to the truth, were rejecting with contempt the message of truth being conveyed by the Prophet. Then, besides teaching him the correct method of preaching, the error of the method that he was adopting at the start of his mission has also been pointed out. His treatment of the blind man with neglect and disregard and devoting all his attention to the Quraysh chiefs was not for the reason that he regarded the rich as noble and a poor blind man as contemptible, and God forbid, there was some rudeness in his manner for which God reproved him. But, as a matter of fact, when a caller to Truth embarks on his mission of conveying his message to the people, he naturally wants the most influential people of society to accept his message so that his task becomes easy, for even if his invitation spreads among the poor and weak people, it cannot make much difference. Almost the same attitude had the Prophet also adopted in the beginning, his motive being only sincerity and a desire to promote his mission and not any idea of respect for the big people and hatred for the small people. But God made him realise that that was not the correct method of extending invitation to Islam, but from his mission’s point of view, every man, who was a seeker for the truth was important, even if he was weak, or poor, and every man, who was heedless to the truth, was unimportant, even if he occupied a high position in society. Therefore, he should openly proclaim and convey the teachings of Islam to all and sundry, but the people who were really worthy of his attention, were those who were inclined to accept the Truth and his sublime and noble message was too high to be presented before those arrogant people who in their arrogance and vanity thought that they did not stand in need of him but rather he stood in need of them.
This is the theme of v. 1-16. From verse 17 onward the rebuke directly turns to the disbelievers, who were repudiating the invitation of the Messenger of God. In this, first they have been reproved for their attitude which they had adopted against their Creator, Provider and Sustainer. In the end, they have been warned of the dreadful fate that they would meet in consequence of their conduct on the Day of Resurrection.
Manuscripts / Inscriptions
7th/13th Century
7th/13th Century
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
Total Word Count per Ayat (shows how many words per Ayat) = 3* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ذ ك ر | 4 | 292 |
| 2. | ج ي أ | 3 | 278 |
| 3. | ش ي أ | 3 | 519 |
| 4. | ز ك و | 2 | 59 |
| 5. | أَمَّا | 2 | 55 |
| 6. | غ ن ي | 2 | 73 |
| 7. | ك ر م | 2 | 47 |
| 8. | س ف ر | 2 | 12 |
| 9. | أ ن س | 2 | 97 |
| 10. | ك ف ر | 2 | 525 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ذ ك ر | 4 | 292 |
| ج ي أ | 3 | 278 |
| ش ي أ | 3 | 519 |
| ز ك و | 2 | 59 |
| أَمَّا | 2 | 55 |
| غ ن ي | 2 | 73 |
| ك ر م | 2 | 47 |
| س ف ر | 2 | 12 |
| أ ن س | 2 | 97 |
| ك ف ر | 2 | 525 |
The commentators and traditionists are unanimous about the occasion of the revelation of this Surah. According to them, once some big chiefs of Makkah were sitting in the Prophet’s assembly and he was earnestly engaged in trying to persuade them to accept Islam. At that very point, a blind man, named Ibn Umm Maktum, approached him to seek explanation of some point concerning Islam. The Prophet disliked his interruption and ignored him. Thereupon God sent down this Surah. From this historical incident the period of the revelation of this Surah can be precisely determined.
In the first place, it is confirmed that Ibn Umm Maktum was one of the earliest reverts to Islam. Ibn Hajar and Ibn Kathir have stated that he was one of those who had accepted Islam at a very early stage at Makkah.
Secondly, some of the hadith which relate this incident show that he had already accepted Islam and some others show that be was inclined to accept it and had approached the Prophet in search of the truth. The Prophets wife (A’isha) states that, coming to the Prophet he had said: “O Messenger of God, guide me to the straight path.” (Tirmidhi, Hakim, Ibn Hibban, Ibn Jarir, Abu Ya’la. According to Abdullah bin Abbas, he had asked the meaning of a verse of the Qur’an and said to the Prophet: “O Messenger of God, teach me the knowledge that God has taught you.” Ibn Jarir, Ibn Abu Hatim). These statements show that he had acknowledged the Prophet as a Messenger of God and the Qur’an as a Book of God.
Thirdly, the names of the people who were sitting in the Prophet’s assembly at that time, have been given in different hadith. In this list we find the names of `Utbah, Shaibah, Abu Jahl, Umayyah bin Khalaf, Ubayy bin Khalaf, who were the bitterest enemies of Islam. This shows that the incident took place in the period when these chiefs were still on meeting terms with the Prophet and their antagonism to Islam had not yet grown so strong as to have stopped their paying visits to him and having dialogues with him off and on. All these arguments indicate that this is one of the very earliest Surahs to be revealed at Makkah.
- The commandment that the seekers of guidance should be given preference in conveying Allah's message.
- Man is reminded to recognize his Creator.
- On the Day of Judgement man will be so concerned about himself that he will not even care about his own mother, father, brother or children.
Tafsir Zone
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Sayyid Qutb Overview Prologue This surah discusses certain principles of grave importance. It is unique in its images and the impressions it leaves. Furthermore, it combines its marked spiritual effect with superb musical rhythm. Its first part treats a certain incident which took place in the early days of Islam. The Prophet (peace be upon him) was busy with a few Quraysh dignitaries, explaining to them the Islamic message, when Ibn Umm Maktum, a poor blind man, interrupted him. Unaware that the Prophet was busy, the blind man asked him repeatedly to teach him some verses from the Qur’an. The Prophet (peace be upon him) was not very pleased at this interruption. He frowned and turned away from Ibn Umm Maktum. This surah opens by criticizing the Prophet’s behaviour in this incident. It lays down clearly the values and principles upon which Islamic society is founded and states the true nature of the message of Islam. “He frowned and turned away when the blind man came to him. How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self-sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal, and with a feeling of fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes.” (Verses 1-16) Man’s ungrateful attitude towards God and his denial of Him come up for discussion in the second part. Here man is reminded of his origin; how his life is made easy; how God determines his death and resurrection; and how, after all this, he fails to carry out His orders: “Perish man! How ungrateful he is! Of what did God create him? Of a drop of sperm. He created him and proportioned him. He makes his path smooth for him. He then causes him to die and puts him in his grave. He will surely bring him to life when He pleases. But by no means has man fulfilled His bidding.” (Verses 17-23) The third part directs man to reflect upon things of immediate concern to him, namely, his food. Absolute perfection of creation is obvious in the provision of food for man as it is obvious in the creation, proportioning and development of man himself: “Let man reflect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes, and the fresh vegetation, the olive and the palm, the dense- treed gardens, the fruit-trees and the green pastures, for you and your cattle to delight in.” (Verses 24-32) The final part touches upon “the stunning blast” and its fearful effects. The very sound of the words gives the impression of horror. It makes people unaware of anything around them. Their faces, however, provide a lucid account of what is happening to them. “But when the stunning blast is sounded, on that day everyone will forsake his brother, his mother and his father, his wife and his children: for each one of them will on that day have enough preoccupations of his own. Some faces on that day shall be beaming, smiling and joyful. Some other faces on that day shall be covered with dust, veiled with darkness. These shall be the faces of the unbelievers, the hardened in sin.” (Verses 33-42) A quick preview of the surah leaves a profound effect on the reader. Its message and its implications are so powerful that no human heart can avoid being deeply touched, even by a quick perusal of it. In the following pages we will attempt to illustrate some of the far-reaching effects certain parts of the surah have and which may not be immediately apparent. The Basis of Social Values He frowned and turned away when the blind man came to him. How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself selfsufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal and with a feeling of fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes. (Verses 1-16) The divine instructions which followed this incident are much more far reaching than appears at first sight. They are indeed a miracle. These instructions, the principles they seek to establish and the change they aim to accomplish in human society are, perhaps, the most important miracle of Islam. But the instructions are made here as a direct comment on a single incident. It is part of the Qur’anic method to make use of isolated incidents in order to lay down fundamental and permanent principles. The principles established here and their practical effects, as seen in the early Islamic society, are indeed the essence of Islam. They constitute the truth which Islam, and all divine religions that preceded it, seek to plant in human life. The point at issue here is not merely how an individual or a class of people should be treated. This is indeed the significance of the Qur’anic comment on the incident itself, taken in isolation. The heart of the matter is, however, something far more important. It is: how should people evaluate everything in their lives? From where should they derive the values and standards necessary for such an evaluation? What the divine instructions contained in the opening part of the surah seek to establish is that people must base their values and standards on divine considerations, laid down by God. No social circumstances, traditions or practices, nor any concept of life derived from them should be allowed either to encumber or determine these values and standards. There is no denying the difficulties involved in conducting human life on the basis of values and standards laid down by the Divine Being, free from the pressure of all worldly considerations. If we consider the pressure of society on the individual’s feelings and attitudes, and the weight of considerations to be taken into account such as traditional values, family and social ties, as well as the values that prevail in one’s own environment, we can appreciate the difficulty of carrying out these divine instructions. Our appreciation of such difficulty is even greater when we remember that in order to convey it to people, Muhammad himself (peace be upon him) needed this special directive, or rather censure. Reference to this is sufficient to convey the gravity of the matter. For Muhammad (peace be upon him) attained greater heights of sublimity and greatness than any man can aspire to. Yet the fact that special instructions were required for him to convey a certain principle makes that principle greater than greatness, subliminally unique. This is, indeed, a true description of the principle established here, namely that mankind should derive their values and standards from the Divine Being, after they have freed themselves from the pressure of their social set-up with all its values and standards. The basic standard God has, through His prophets, commanded mankind to adopt is: “The noblest of you in God’s sight is he who fears Him most.” (49: 13) This is the standard by which all values, traditions and practices should be evaluated. It establishes a purely divine criterion which has nothing to do with any worldly considerations. But people live on earth and establish a multitude of ties, each having its own weight and gravity. They have considerations of family relations, power and wealth. The distribution or concentration of these creates certain practical and economic results which determine the position of every man, woman or class of people in relation to others. Thus some acquire a position superior to that of others, in worldly standards. When Islam declares, “The noblest of you in God’s sight is he who fears Him most,” it simply indicates that all these values and considerations are void, however important they seem to us. It substitutes for them a single value derived directly from God. Moreover, it is the only value acceptable to Him. The incident depicted here serves to establish this value in an actual situation. Thus the essential principle is established: the scales recognized are those of God; the supreme value which should govern human life is the divine one. Hence, the Muslim community must abandon all human values, standards, traditions and concepts. Overview (Verses 1 - 4) Who Takes Priority? Let us now consider the incident itself. Ibn Umm Maktum, a poor blind man, comes to the Prophet (peace be upon him) at a time when he is busy with a group of the most powerful and influential personalities in Makkah, including ‘Utbah and Shaybah, sons of Rabi`ah, Abu Jahl, `Amr ibn Hisham, Umayyah ibn Khalaf, al- Walid ibn al-Mughirah. Also present is al-`Abbas ibn `Abd al-Muttalib, the Prophet’s uncle. It is a crucial meeting. The Prophet explains the message of Islam to them and hopes for a favourable response. He feels that the cause of Islam stands to gain much by such a response. Islam is facing a hard time in Makkah. Those very people have been using all their wealth, power and influence to check its advancement, and stop people from accepting it. They have managed to freeze Islam in Makkah and hinder its progress elsewhere. Outside Makkah, the other tribes have adopted an attitude of wait and see. For they feel this to be their best stand in a society which gives paramount importance to the tribe’s attitude. They are aware that against Muhammad, the Prophet of Islam, stand his own kinsmen, who, theoretically speaking, should be his most ardent supporters. It must be emphasized that when we say that the Prophet is busy with these people, he has no personal interest in them. He is simply working for Islam. Acceptance of Islam by these influential and powerful people means the removal of all impediments from the path of Islam in Makkah. It also ensures for Islam the freedom to progress in the rest of Arabia. While this crucial meeting is in progress, a poor man comes and interrupts the Prophet (peace be upon him) saying: ‘Messenger of God! Teach me some verses of what God has taught you.’ Although he could sense that the Prophet is busy, he repeats his request several times. The Prophet dislikes this interruption. His face, which remains unseen by the blind man, expresses his aversion. He frowns and looks away from the poor man. Indeed, the Prophet’s motive has been his great enthusiasm to win badly needed support for Islam. Here, heaven intervenes to say the final word in this matter and to put landmarks along the whole length of the road the Islamic message should take. Thus we are given the scales by which to weigh our values regardless of all other considerations, including those which may appear to serve the interests of Islam, as seen by human beings, including Muhammad, the greatest of all mankind. This is why the Prophet who has been described elsewhere in the Qur’an as having “great and sublime nature”, (68: 4) is strongly censured by God, the Most High. It is the only point in the Qur’an where the Prophet, who is very dear to God, is addressed by the term kalla, [inadequately translated as “no indeed”]. Kalla is a term of censure and an order to desist. This is because the contravened principle is central to this religion. The reproof is made in a unique style, which defies translation into ordinary language. Written language has to apply certain rules and observe some well defined norms. These would dampen the effects of the very vivid style which is characterized in this instance by its rapid touches and short phrases which are more like reflex actions and instant pictures. “He frowned and turned away when the blind man came to him.” (Verses 1-2) The use of the third person here is significant. It suggests that the subject matter is so distasteful to God that He does not like to confront His beloved Messenger with it. This in itself is a gesture of mercy and kindness to the Prophet. Thus, the action which necessitated the reproof has been disguised with great subtlety. The reproof then takes the form of direct address, starting somewhat mildly: “How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him.” (Verses 3-4) How could you tell but that a great gain might have been made? That is to say that the poor, blind man who came to you seeking light might have profited by God’s reminder and set about purifying himself. His heart might have been brightened by God’s light and he might have become like a lighthouse, guiding people to safety. This is exactly what happens every time a human being genuinely accepts the faith. It is, indeed, what carries real weight on God’s scales. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 4) Who Takes Priority? Let us now consider the incident itself. Ibn Umm Maktum, a poor blind man, comes to the Prophet (peace be upon him) at a time when he is busy with a group of the most powerful and influential personalities in Makkah, including ‘Utbah and Shaybah, sons of Rabi`ah, Abu Jahl, `Amr ibn Hisham, Umayyah ibn Khalaf, al- Walid ibn al-Mughirah. Also present is al-`Abbas ibn `Abd al-Muttalib, the Prophet’s uncle. It is a crucial meeting. The Prophet explains the message of Islam to them and hopes for a favourable response. He feels that the cause of Islam stands to gain much by such a response. Islam is facing a hard time in Makkah. Those very people have been using all their wealth, power and influence to check its advancement, and stop people from accepting it. They have managed to freeze Islam in Makkah and hinder its progress elsewhere. Outside Makkah, the other tribes have adopted an attitude of wait and see. For they feel this to be their best stand in a society which gives paramount importance to the tribe’s attitude. They are aware that against Muhammad, the Prophet of Islam, stand his own kinsmen, who, theoretically speaking, should be his most ardent supporters. It must be emphasized that when we say that the Prophet is busy with these people, he has no personal interest in them. He is simply working for Islam. Acceptance of Islam by these influential and powerful people means the removal of all impediments from the path of Islam in Makkah. It also ensures for Islam the freedom to progress in the rest of Arabia. While this crucial meeting is in progress, a poor man comes and interrupts the Prophet (peace be upon him) saying: ‘Messenger of God! Teach me some verses of what God has taught you.’ Although he could sense that the Prophet is busy, he repeats his request several times. The Prophet dislikes this interruption. His face, which remains unseen by the blind man, expresses his aversion. He frowns and looks away from the poor man. Indeed, the Prophet’s motive has been his great enthusiasm to win badly needed support for Islam. Here, heaven intervenes to say the final word in this matter and to put landmarks along the whole length of the road the Islamic message should take. Thus we are given the scales by which to weigh our values regardless of all other considerations, including those which may appear to serve the interests of Islam, as seen by human beings, including Muhammad, the greatest of all mankind. This is why the Prophet who has been described elsewhere in the Qur’an as having “great and sublime nature”, (68: 4) is strongly censured by God, the Most High. It is the only point in the Qur’an where the Prophet, who is very dear to God, is addressed by the term kalla, [inadequately translated as “no indeed”]. Kalla is a term of censure and an order to desist. This is because the contravened principle is central to this religion. The reproof is made in a unique style, which defies translation into ordinary language. Written language has to apply certain rules and observe some well defined norms. These would dampen the effects of the very vivid style which is characterized in this instance by its rapid touches and short phrases which are more like reflex actions and instant pictures. “He frowned and turned away when the blind man came to him.” (Verses 1-2) The use of the third person here is significant. It suggests that the subject matter is so distasteful to God that He does not like to confront His beloved Messenger with it. This in itself is a gesture of mercy and kindness to the Prophet. Thus, the action which necessitated the reproof has been disguised with great subtlety. The reproof then takes the form of direct address, starting somewhat mildly: “How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him.” (Verses 3-4) How could you tell but that a great gain might have been made? That is to say that the poor, blind man who came to you seeking light might have profited by God’s reminder and set about purifying himself. His heart might have been brightened by God’s light and he might have become like a lighthouse, guiding people to safety. This is exactly what happens every time a human being genuinely accepts the faith. It is, indeed, what carries real weight on God’s scales. |
Scientific References
The Role of Genes
مِنْ أَيِّ شَيْءٍ خَلَقَهُ مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ "From what substance did He create him? From a sperm-drop [nutfah] He created him and destined [qadr] for him." (80:18-19)
In a single male Nutfah [sperm cell], which measures 60 microns [1 micron = 1/1000 mm], there are 23 chromosomes – long spiral double strand helices. They contain the genes which determine every type of characteristic the body has, like hair colour, skin type, etc.
Hence, it is within this Nutfah that God has determined and destined all the physical characteristics that an individual has. It is amazing that the description of these realities are so accurately stated by God in the Qur’ān.
The Prophet said, ‘God has ordained an angel that accompanies the different stages of development of the Nutfah. The ‘Alaqah, the Mudgha and in every stage he asks God, ‘O God, what to do next?’ If God determines its full development, the angel asks, ‘Is it a boy or a girl? Happy or unhappy, his livelihood and his life span. All is written [determined] while he is in the mother’s womb.’ [Bukhari]
- Surah 80. Abasa - Saad al Ghamidi https://www.youtube.com/watch?v=lJ3ae5B1m08&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=80
- Surah 80. Abasa Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=6TOvBU9s3dw&index=80&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 80. Abasa Muhammad Al Luhaydan https://www.youtube.com/watch?v=vQEYcnWm48E&index=80&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 80. Abasa Idris Akbar https://www.youtube.com/watch?v=Cky0EChSNd0
- Surah 80. Abasa Muhammad Minshawi https://www.youtube.com/watch?v=4XcgaAO4RhQ&index=80&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
