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NAME: Abasa.

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Name taken from Verse 1 where there is a mention of the word “Abasa”.

ENGLISH NAME: He Frowned.

CHAPTER NUMBER: 80

SURAH ABASA TOTAL VERSES: 42

REVELATION PERIOD: Meccan, Approx. 610 – 616 AD.

MAIN CHARACTERS: God, Prophet Muhammad, A Blind Man, Mankind.

SURAH ABASA MAIN TOPICS:

God Teaches Prophet Muhammad That in Preaching Preference Should Be Given
to The Seekers of Guidance, God’s Favors on Man, Description and Scene of The
Last Day.

Connection of Previous Surah [Nazi ‘at 79] to this Surah [Abasa]:

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In the previous surah of Nazi ‘at - we found 2 types of contrasting people near the end.

And as for him who transgressed and preferred the life of this world, then indeed,
Hellfire will be [his] refuge.

But as for him who feared standing before his Lord and restrained his soul from
vain desires, paradise will be his refuge.

In this surah too there are 2 types of people;

1 - The one who doesn't care [Istaghnaa].

2 - The one who fears and comes to the Messenger of Allah running.

Believer and disbeliever.

RESPECT FOR THE MESSENGER S.A.W

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Before studying this surah, it is important first to consider how we talk about the
Messenger (saw). This is a very sensitive matter to the extent that in the Medinan
Quran Allah teaches the companions Islamic mannerisms and of the correct etiquette of
speaking to the messenger (saw). Allah sent down verses threatening them to be
careful and warns them of not being too casual in their speech, not even insulting him
(saw), but just being too casual in their speech.

For example, in Surah Hujuraat there are Bedouins who come outside the home of the
Messenger (saw) and call out for him in a rough manner as they wanted to speak to
him. When Allah (swt) saw this, He (swt) gave them a warning:

Yaa ayyuhal lazeena aamanoo laa tarfa'ooo aswaatakum fawqa sawtin Nabiyi wa laa
tajharoo lahoo bilqawli kajahri ba'dikum liba 'din an tahbata a 'maalukum wa antum laa
tash'uroon

‘Don’t you raise your voice and call him like you call each other, he’s not the same. If
you do this all of your good deeds may be seized and you would not even realize.

In the same surah, Allah (swt) says;

Wa'lamooo anna feekum Rasoolal laah; law yutee'ukum fee kaseerim minal
amrila'anittum wa laakinnal laaha habbaba ilaikumul eemaana wa zaiyanahoo fee
quloobikum wa karraha ilaikumul kufra walfusooqa wal'isyaan; ulaaaika humur
raashidoon

‘No doubt it is Allah who has made imaan beloved to you and beautified it in your heart’.

So, the verse begins with regard for the messenger and concludes with beautification of
imaan in our hearts. There is no mention of imaan in Allah (swt) or the angels or the
books but only regard and honor and sensitivity in how we speak of the messenger
(saw).

BACKGROUND OF SURAH
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The scholars are unanimous about the occasion that prompted the revelation of this Surah. It happened
that one of the influential chiefs of Makah was sitting with the Prophet, who was trying to persuade him
to accept Islam. In the past, people were poking fun at him and being sarcastic about the akhira but this
time it appears they were actually engaged in some kind of discussion with the messenger (saw). At that
moment, a blind man, Abdullah ibn Um-Makhtoom, a cousin of Khadeeja (ra) approached him and said
‘Teach me from what Allah taught you’. He said this over and over again and because he did not hear the
messenger (saw) respond immediately he thought that perhaps he had not heard him. The Messenger of
Allah was irritated at the Interruption and ignored him.

Some scholars have commented that blind men speak loudly sometimes unconsciously because they
assume they are not being heard. In Arabic there are different words for frowning. There is kalh is when
you are so upset that you can almost see the person’s teeth grinding. A step above this is basr where in
addition to the teeth grinding you can also see a person’s face bulging and the face is said to be turning
into an ugly face due to this disturbance. The kind of perturbed expression that lasts only between your
eyes in the middle of your forehead and which has no indication on your face or voice is called abas. So
of all the words that could be used for frustration when the messenger (saw) directed his frustration at a
blind companion he expressed the minimal level of frustration humanly possible and even that Allah (swt)
noticed and recorded.

Dawah is to invite someone to the message but tableegh is to get the message out. In this exchange as the
messenger had gone to speak to the Quraysh this part of his work was tableegh. The influential chiefs
always questioned why they should accept Islam when the lower class of the society are always attracted
to it. The Quraysh did not want to associate with these people as they felt it diminished their elite status.
So, they were prepared to speak to the messenger (saw) separately. So that was part of the reasons the
messenger stuck to speaking with the chief. Another issue is that the messenger (saw) feels like he (saw)
is finally getting somewhere. Abdullah (ra) is a true believer and is not going anywhere and thus his
questions can wait.

It is important to understand that the standards set for a messenger of Allah (swt) are far higher than the
standards Allah (swt) has set for the believers and we can never compare our standards to those of the
messenger Muhammad (saw). Allah is extremely sensitive to every intricate mannerism and minute
gesture of the messenger (saw. For us, the standard is prayer five times a day but for the messenger (saw)
qiyaam-u-layl was mandated for half the night as a minimum. Similarly, although the work of dawah is
meant for all Muslims, for the messenger (saw) it was mandated all the time, one from which he could not
take a break.

Whenever the messenger (saw) met Abdullah (ra) after this event he (saw) would say to him ‘Welcome to
the one my Lord called me out on’ and this would not be out of sarcasm or jest. He (saw) would welcome
him and take special care of him. The companions also noted that the messenger (saw) had special regard
and honor for Abdullah (ra) after this event. So, it’s important to note that the messenger (saw) was not
upset with Abdullah (ra).

Tafseer of Ayats

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He frowned and turned away

The surah opens with criticism of the Prophet’s manner on a specific occasion.
The verbs describing his gesture are in the third person, showing regard for him
and initially softening the tone of admonition before addressing him directly.

Because there came to him the blind man interrupting

That man was Abdullah bin Umm Maktūm, a maternal cousin of the Prophet’s
wife, Khadijah. He was one of those who had accepted Islam during its early
period in Makah and had a deep desire to learn whatever he could. He
approached the Messenger of Allah, and unaware that he was occupied, began
requesting his guidance on a matter. Unwilling to be interrupted at that moment,
the Prophet showed displeasure in a way that could not be seen or known to the
blind man. These verses were to remain as a lesson and admonition for all
people thereafter. The Lord of the worlds had made taqwā the criterion for
evaluating His servants rather than lineage, class, influence or wealth. And this is
the standard that mankind should assume and implement.

And what would make you know that he might be purified?

Ma yudreeka from idra means what means or tools do you have that you can use to
get information, for example the internet is a tool we use to get information. Allah (swt)
is addressing the messenger (saw) here and telling him that he has no tools at his
disposal whatsoever to find out whether the blind companion was coming with good
intentions or not.

In surah An-Nazi at, Musa (saw) makes an offer to Fir’aun and asks him whether he has
any inclination inside himself to cleanse himself. Despite all Fir’aun’s transgressions
Musa (saw) does not judge what is inside of him. We see the same word tazakka
(purify) is now used in this surah when Allah (swt) tells the messenger (saw) that he

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had no means to find out that perhaps the blind companion’s motive was to cleanse
himself and try to become a better person.

Or be reminded so that the reminder would benefit him

Dhikr is remembrance and ad-dhikra is a powerful remembrance. This illustrates that

whenever the messenger (saw) speaks to someone that in itself is not just a reminder
but a powerful reminder. The messenger (saw) is being told here that even if you
addressed him a little it would have been a powerful reminder for him. When Allah (swt)
says aw yadhakkar here he is indicating that the companion himself wanted to make
an effort to remember and fa-tan-fa’ahu ad-dhikra and that as a result of this he would
have got a powerful reminder which would have been of benefit to him.

As for him who considers himself free from need

Istighna comes from the word ghani which means someone who is so rich they are not
worried about the bills or money or expenses and people who live in complete luxury
have ghina. One of Allah’s (swt) names is Al-Ghani because he is free of need and
does not need anything. As for the person who has istighna he is someone who is
heedless, carefree and does not worry about anything. Allah (swt) is referring to the
people of Quraysh here and that they are apathetic to the information that the
messenger (saw) is giving them. The messenger (saw) does not know that they do not
care as he is not able to determine whether they have any good in them or not. So, the
messenger (saw) is giving them dawah but Allah (swt) exposes them and passed his
fatwa on them and calls them the ones who feel free of need, do not care and are
reckless in their attitude. A person who wants to talk to you about Islam, not because
they want guidance, but because they like having philosophical discussions and talking
for the sake of talking.

To him you give attention

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Tasadda comes from sada which means an echo that bounces off a wall and you hear
it over and over. Tasadda means to be relentless with a matter and to go back to it over
and over again. The messenger (saw) is being told that he goes back to the Quraysh
over and over again. Allah (swt) here says fa anta lahu tasadda and not fa-tasadda.
This indicates that it is the messenger (saw) that turns back to them over and over and
not the Quraysh who have the istighna in the previous verse. So, although the
messenger (saw) is taking this very seriously they are very lax about it. Take for
example a salesperson who is trying to sell a product to someone not interested, the
salesperson in this case will come across desperate and will give the upper hand to the
customer. Allah (swt) does not want it to seem like the messenger (saw) does not have
the upper hand over the Quraysh or that he is desperate to give them guidance as
neither the messenger (saw) nor Allah (swt) needs them.

And no blame is upon you if he does not purify himself

Allah reassured His Messenger that he would not be blamed if he failed in his efforts to
bring people to Islam. He was responsible only for conveying the message, not for their
ultimate guidance, for that was in the hand of his Lord. Once he had conveyed the
message, it was the responsibility of those who heard it to accept the truth and adhere
to it. And those who refuse to be guided and purified merely damage their own souls.

And as for him who came to you striving [running] (with enthusiasm and
zeal)

The word yasa’ was used in the previous surah to describe Fir’aun pacing and rushing
out of arrogance. Here, the pacing is out of humility and the fear of Allah (swt). They are
both pacing in opposite directions.

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And while he fears Allah

Allah (swt) does not say ‘wa yakhsha’, He (swt) says ‘wa huwa yakhsha’ – it is he
who fears. When this pronoun is used in this way it gives emphasis and by this Allah
(swt) is telling us that there is someone else who does not have khashiya. It is the
companion who has fear and not the audience that you (saw) are talking to. In the
previous surah Allah (swt) said that the messenger (saw) is a warner for those who
have fear so by the sentence structure Allah (swt) is indicating that the leaders of
Quraysh have no fear.

From him you are distracted

Talahha comes from lahuw which originally means to be engaged with something that
keeps you away from a more important task. So, Allah (swt) is saying that in engaging
with these leaders of Quraysh, the messenger (saw) is engaged in an activity which is
not as important as engaging with the companion. Allah (swt) has looked in their hearts
and they have no khashiya only istighna and have no inclination of cleansing
themselves – don’t waste your time with them, if there was any hope this would have
been a more important case.

Nay, indeed it (this Quran) is a reminder

The following verses begin with an emphatic expression of negation and refusal. Kallā
is used to convey a forceful disagreement with what was stated or implied previously.
No, this cannot be so. In no way is it acceptable to favor certain people over others on
account of their social standing, even when the objective is a noble one. Thus, a new
moral ethic was established within the Muslim ummah. Respect and appreciation for
people was now to be based upon faith and taqwā rather than worldly considerations.
This was a huge social revolution.

The Qur’an itself has been called a reminder, for it reminds man of his Lord, his purpose
on earth and of the conduct he should adopt. Tadhkira is the strongest possible word
for reminder. The people who will benefit from the reminder are the people who have
something from their fitra left, a little bit of hope and light left.

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So whoever wills, may remember it

The haa here now is hoo which is masculine and refers to the entire Quran. This
teaches us two things that the Quran is the most powerful means of delivering a
reminder and whoever wants can may remember it/may not. The messenger (saw) is
being told ‘you deliver it and warn people and they will be responsible for whether they
take it or not’.

It is recorded in honoured sheets

The Qur’an's verses are recorded in al-lawḥ al-maḥfuth, a noble, elevated record
containing pure and honored texts which have been kept secure from human
interference and alteration. Another meaning conveyed by Ibn Katheer is that the verses
are recorded in a Book containing honored sheets or pages, referring to the Qur’an.
Suhoof literally means scriptures and comes from saheefah which is something that is
spread out like paper which you write on and in ancient language is also used for
scrolls, so Allah (swt) is speaking of the Quran in its original form.

Exalted, purified

"Exalted" means elevated in status, and "purified" means excluding the human
additions and deletions found in previous scriptures. It is beyond the reach of the
aberrant ones; they cannot distort it; it is pure and kept far from tainted hands. It is pure
from any contradiction, discrepancy and doubt.

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In the hands of scribes

Sifr which means a book that unveils things. One interpretation is that these are the
scribes that take record from the Quran and then unveil it to the messengers.

Safarah is a plural form of safeer (ambassador)

Safarah are ambassadors, those who travel to deliver communications, and refers to
the noble and obedient messenger-angels who were entrusted with the revelation – to
guard and deliver it precisely in order to rectify matters among mankind.

Some scholars comment that this is all those who record the Quran meaning the
manuscripts of the companions, the manuscripts of the prophets. The majority opinion is
that these are angels and this is supported in the language of the words in the next
verse.

Honorable and obedient (devout)

Barara or abraar is the plural of Barr. Barr means goodness and someone who is
extremely good.

That would be applicable to angels because the righteous of the human beings are far
less than of the angels as the angels are all righteous. So, the entities who get to handle
this revelation, which is a very high, noble, elevated, purified and cleansed, are of
highest ranked of the angels, the scribes from amongst the angels and the most noble.
So, if you the kaffir does not take from this it’s their loss and the messenger (saw)
should not feel any grief over it. It is for this reason that Allah would constantly remind
the messenger (saw) – ‘Are you going to overrun and kill yourself with grief because
they won’t turn to Islam? ‘The messenger (saw) as we mentioned at the beginning has
the weight of the world on his shoulders and can’t help it. Allah (swt) is constantly
lightening his burden but it still weighs heavy on his mind.

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Destroyed is man! How ungrateful he is!

This is a very sharp scolding and criticism and literally means the human being has
destroyed himself. Ma akfarah means how incredible is his disbelief and his capacity to
deny. This is a format used in the Arabic language to express shock, anger and
amazement at something. So, the human being has destroyed himself with his
relentless and incredible disbelief. In An-Nazi at Allah (swt) tells us that Musa (saw)
showed Fir’aun the ultimate sign and that he still disbelieved and sowed amazing
capacity to disbelieve. In this surah Allah (swt) talks of the ultimate sign in the Quran
and again mankind amazes in its capacity to disbelieve

From what thing did He create Him?

Allah (swt) brings back the subject of arrogance that the disbelievers show – for what
exactly does he think he was made out of?

From semen He created him and proportioned him

Taqdeer means to make a projection based on extremely precise calculation and Allah
(swt) says about the human that he took this fluid that people are embarrassed of and
made taqdeer i.e. determined how tall you are going to be, what skin colour you will
have, what diseases you are going to have, what job will you have – all of this is
precisely calculated. His whole legacy is calculated. So, Allah (swt) says to the kaffir
how amazing it is that you can disbelieve, look at where you came from and how
pathetic your creation is and how I am in charge of it, yet, you are still oblivious to this
and disbelieve.

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Then when it is His Will, He will resurrect him

Much after and whenever He (swt) wants He (swt) will raise him back up immediately
with no process. For our growth from a baby to an adult there is a process we go
through to grow into adulthood but our resurrection will be immediate with no process.
In the Quran there are three words used for resurrection.

The first is ahya and means to take something dead and bring it back to life. Ba’atha
means to raise something and to send it forward meaning that Allah (swt) will not just
raise us but gather us and send us forward to the place that we are supposed to meet
on the day of resurrection. Nashara literally means to spread and when speaking of a
corpse means that it has decayed to the extent that its remains have dispersed into the
earth. So, Allah (swt) is saying that He (swt) will raise man and then spread him out
meaning all humans will be spread out and eventually gathered at the land we are
supposed to gather.

Nay, but (man) has not done what He commanded him

Qada means to fulfil a responsibility in such a way that you are no longer responsible
for it, a onetime task. Allah (swt) is saying the human being has not fulfilled his duty up
until now. Still after all these reminders man has still not got his act together but there is
still hope for you

Let man reflect on the food he eats

If this is not enough Allah (swt) emphasizes it by saying let man look carefully and
observe and stare at his food and think about it in order to remind him that he has
responsibilities.

We pour fourth water in abundance

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Allah (swt) says he pours water down abundantly. Sab literally means to pour a bucket
over somebody so Allah (swt) pours heavy rain. It is Allah (swt) that sends that water
down

And we split the earth in clefts

Shaq means to cut open something that you do not think of cutting open. For example,
in the Quran Allah (swt) uses shaq for the sky and rocks which are things you do not
think of being cut open. Allah (swt) says he cuts the earth open here

And we caused therein the grain to grow

When we cracked it open, we sprouted in it and allowed the growth of grain. Inbaat
(anbatna) is to ensure the growth or something meticulously and is also used to
describe raising a child that matures quickly

The grapes and the vegetation

‘Inab is grapes and Qadb is all types of vegetation and mostly that type of vegetation
that grows under the earth so that animals eat the top part like the leaves and humans
the bottom part that grows under the ground such as the carrot

The olive and the date palm

These are luxuries. So, it’s moving from essentials to more exotic types of food

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And gardens of thick foliage

Well-guarded lush gardens where the trees are thick and the branches intertwined

And fruits and (green) pastures

Faakiha means delicious fruit and comes from the verb fakiha which means to be
overjoyed as a person feels good when he eats fruit. Faakiheen is also used for people
in Jannah who will be overjoyed everytime they take a bite of something. Ab is used for
grass typically used for pasture

(To be) a provision and benefit for you and your cattle

Allah (swt) mentions first man and then animals as the verses preceding have been
speaking mainly about food for mankind

Then when there comes the deafening sound (the second blowing of the
trumpet on the Day of Resurrection)

In this surah, Allah (swt) issues a threat and a scolding to man and says how dare man
disbelieves but He (swt) also then says that man has not yet fulfilled his responsibility.
In other words, we are told there is still hope. Allah (swt) reinforces this positively by
encouraging man to think about all the provisions available to him and that man’s
gratitude should lead him to Islam. Not just reflection on revelation but just reflection on
your food and gratitude alone should lead you to Islam. Allah (swt) now says that if even
this is not enough then know that the final warning is coming. This surah began with a
discussion of people who are arrogant and take the message casually and listen but do
not listen. Then there is the one who really wants to listen. As-Saakhkhah is a loud
sound or scream that is so loud that whoever comes into hearing of it turns deaf and so
it is a deafening loud scream. So, you can avoid the warnings and message now but
As-Saakhkhah is coming and you won’t be able to avoid that.

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The day on which a man will run away from his brother

Farra is a word which means running and is used when you run away from something
that terrifies you. So, the human will run in terror from his own brother. Normally when in
terror a man will run towards his family but here, he will run away from them. This is
because your family are who you stay in contact the most and when you deal with
someone more you have a greater chance of violating their rights. It is easier for you to
be nice to someone you do not know. All relations on that day will be cut off and no one
will care about anyone but themselves. Every breastfeeding mother will drop that which
she used to feed such is the terror of that day. Thus, when he sees his brother and
mother, he is afraid he has violated some of their rights. Also, the family members might
ask for some of man’s good deeds.

And from his mother and his father

And from his wife and his children

He will run from the wife he shared a bed with and the children that he used to protect.
How ironic how Allah (swt) has switched things. When a man’s spouse passes away
witness the trauma he goes through, how he misses her and remembers her yet on that
day he will run from her. Allah (swt) is reminding us of the beginning of the surah where
people were dismissive but he (swt) informs us here that this is not an intellectual
exercise or a joking matter. This is serious, so serious you will be running away from the
people you love

For each one of them that day will be a matter occupying them

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Imro’u comes from selflessness where man is willing to give up part of himself for
others. Allah (swt) is saying that this man who was so selfless and helpful will be
involved in a very important task. Sha’n is a matter or issue which is very important to
oneself. The task will be to remember what they worked towards. They will be so
involved in this it will have the effect of forgetting about everything else. This is in
contrast to the beginning where the kaffir found the message unimportant. On that day
he will be unconcerned about everything else.

Some faces on that day shall be beaming

These are the faces of the righteous, the likes of the blind man, Ibn Umm Maktūm who
was mentioned at the beginning of the surah. Perhaps these people were never noticed
in this world. Or perhaps they were disdained and mistreated. But now their faces will
be lit up, reflecting happiness and relief from all problems and worries. Their laughter
expresses the utmost pleasure felt in their hearts when they receive the good tidings of
Paradise and of the approval of their Lord.

Laughing, rejoicing at good news

Daahika means uncontrollable laughter. The previous surah was a description of hearts
and this surah is a description of the face. So the two surahs complement each other by
talking about what is going on in the inside and on the outside. Istibshaar means to be
full of delight because of good news that comes to you. Bashara means to peel skin like
an orange or a banana. Istibshaar thus means you are so happy it’s as if the sadness
has been peeled away from your face and the happiness is revealed

Some other faces on that day shall be covered with dust

Ghabara is dust which flies around and lands on things and settles. So some faces will
have that dirty look and this is not just physical dust. And the faces of the wicked
deniers will be blackened as if with dust, reflecting the evil in their souls and reflecting
their shame and humiliation. Those were the arrogant, self-satisfied ones who ignored
and rejected the Prophet's invitation to truth and moral principles.

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Darkness will cover them

Rahaq is something which forcefully overshadows or climbs over something else.

Qatara is used for smoke which comes out of burning wood and is used for the smoke
emitted when you barbecue something. So, this black smoke will force itself on them
and they won’t be able to take if off. So, there is dust and on top of that this black smoke
on them

Such will be the Kafarah (disbelievers in Allah), the Fajarah (wicked

evildoers)

These are the disbelievers that think themselves free of need of anything. Fajara means
the ones who disobey Allah (swt) in the worst ways, openly and viciously. In the
beginning we saw those who think himself free of need and the one who comes to the
prophet (saw) out of fear of Allah (swt). At the end of this surah Allah (swt) turns the
tables. The ones who were afraid in dunya will have a bright smile on that day and the
one who has a big smile now and does not taking anything serious will be the one with
stress and humiliation on his face. The dunya is the prison of the believer and the
jannah of the disbeliever.

LESSONS FROM SURAH ABASA

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