Exegesis of the saying of Allah the Exalted: "He frowned and turned away" to His saying: "honorable and righteous."
Machine translationRead the Arabic original
The Shaykh : Then we return to our customary practice of opening this session, or rather this meeting, with verses from the Book of Allah. We chose verses from the last part of the Qur'an because of their frequent recitation by Muslims in their prayers. By the praise of Allah and His guidance, we have completed two surahs, Surah 'Abasa and Surah al-Naziat. Now we begin with the third surah: :
: This one who frowned and turned away is the Messenger of Allah (peace and blessings be upon him). The meaning of "frowned" is that he scowled at him, meaning he disapproved of something on his face. The meaning of "turned away" is that he turned his face away.
The blind man referred to in His saying:['Abasa 80:2] is 'Abdullah ibn 'Amr ibn Umm Maktum (may Allah be pleased with him). He came to the Prophet (peace and blessings be upon him) before the migration while he was in Makkah. There were with him some of the great men of Quraysh, and the Prophet (peace and blessings be upon him) hoped for their Islam. It is known that if the great men and nobles embraced Islam, it would be a cause for the Islam of those under their influence. The Prophet's (peace and blessings be upon him) hope for them was intense. So this blind man came asking the Prophet (peace and blessings be upon him), and it is reported that he used to say: "Teach me from what Allah has taught you," and he would ask the Prophet (peace and blessings be upon him) to recite. The Prophet (may Allah's prayer and peace be upon him) would turn away from him and frown at him, hoping and desiring the Islam of these great men. It was as if he feared that these great men, the devils, would look down upon the Prophet (peace and blessings be upon him) if he turned his face toward this blind man.
It was as if he feared that they would look down upon the Prophet (peace and blessings be upon him) if he turned toward a man like this blind man and turned away from these great men.
So the Prophet (may Allah's prayer and peace be upon him), in his frowning and turning away, was considering these two matters:
The first matter: the hope for the Islam of these great men.
And the second matter: that the Prophet (peace and blessings be upon him) not be looked down upon for turning his attention to this blind man, who is considered lowly in their eyes.
There is no doubt that this was an exercise of independent legal reasoning (ijtihad) by the Messenger of Allah (peace and blessings be upon him), and not a belittling of Ibn Umm Maktum. For we know that the Prophet (peace and blessings be upon him) cared only for the spread of his true call among the servants of Allah, and that people were equal in his sight. Indeed, whoever was more eager to embrace Islam was more beloved to him. This is what we believe regarding the Messenger of Allah (peace and blessings be upon him).
Allah the Exalted said: meaning: What makes you think that this man will purify himself and his faith will strengthen? meaning: Perhaps Ibn Umm Maktum, meaning: will purify himself from sins and character traits that are not befitting his like. If this is what is hoped for him, then he is more deserving of being attended to.
['Abasa 80:4] For he (may Allah be pleased with him) is more likely than those to take a lesson and remember.
Then He said:['Abasa 80:5-7].
['Abasa 80:5] meaning: He is self-sufficient due to the abundance of his wealth and self-sufficient due to the strength of his status. ['Abasa 80:6] meaning: You expose yourself and seek his attention and turn toward him.
['Abasa 80:7] means: Nothing is required of you if this self-sufficient man does not purify himself, because your only duty is to convey the message.
So you will find, O brothers, that Allah (Glorified and Exalted is He) has made clear that Ibn Umm Maktum (may Allah be pleased with him) is closer to purification than these great men. He said:['Abasa 80:3] And as for these, if they do not purify themselves despite the Messenger's (may Allah's prayer and peace be upon him) attention to them, then nothing is required of him regarding them.
['Abasa 80:7] means: Nothing is required of you if he does not purify himself, because his sin is upon him, and your only duty is to convey the message.
Then He said:['Abasa 80:8-10] And this is in contrast to His saying: .
['Abasa 80:8] meaning: He hastens to seize the opportunity to attend the gathering of the Prophet (peace and blessings be upon him). meaning: He feared Allah in his heart: ['Abasa 80:10] meaning: You are distracted from him and neglect him. Why?
Because he was occupied with the leaders of the people, hoping that they would be guided.
means: Do not do such a thing. For this reason, we say that "in" (inna) here is a particle of prohibition and warning, meaning: Do not do what you did.
It, meaning: the Qur'anic verses that Allah revealed to His Messenger (peace and blessings be upon him), is a reminder. It reminds man of what benefits him and encourages him to it, and reminds him of what harms him and warns him against it, and the heart takes a lesson from it.
[Al-Muddaththir 74:55] meaning: So whoever wills, let him remember what has been revealed of admonition and take a lesson, and whoever wills, let him not take a lesson. As Allah the Exalted said: [Al-Kahf 18:29]: So Allah (Glorified and Exalted is He) has given man the choice by decree (qadar), but not by law (shari'ah). He has given him the choice between believing or disbelieving. As for by law, he is , and man is not given the choice by law between disbelief and faith. Rather, he is commanded to believe, and faith is obligatory upon him. But in terms of divine decree (qadar), he has the choice. It is not as some people claim that he is compelled and forced in his actions. Rather, this is an innovated statement, innovated by the Jabriyyah from the Jahmiyyah and others. In reality, man has the choice. Therefore, if an action occurs without his choice, such as if he is coerced, then his action is not considered.
The important point is that Allah says:[Al-Muddaththir 74:55] meaning: Remember what has been revealed of revelation and take a lesson from it. Meaning: And whoever wills, let him not remember it, and the successful one is the one whom Allah (Mighty and Majestic) guides.
['Abasa 80:13-16] meaning: This remembrance contained in these verses is in honored pages: exalted in the sight of Allah. "Pages" (suhuf) is the plural of "suhaf," and "suhaf" is the plural of "sahifah," which is what is written in.
These pages are in the hands of the safirah, and the safirah are the angels. They are called safirah because they are scribes, derived from "sifr" or "sifr" which is the book, as Allah the Exalted said:[Al-Jumu'ah 62:5].
It is also said that the safirah are the intermediaries between Allah and His creation, from "safir" which is the intermediary between people. From this is the hadith of Abu Rafi' (may Allah be pleased with him): meaning: the intermediary.
The important point is that the safirah are the angels. They are called safirah because they are scribes who write, and they are called safirah because they are envoys between Allah and the creation. So Jibril (may Allah's prayer and peace be upon him) is the intermediary between Allah and the creation in the descent of revelation.
And the scribes are those who write what man does. They write it and convey it to Allah (Mighty and Majestic), and Allah the Exalted is aware of it when it is written and before it is written.
['Abasa 80:15-16]: Honorable in their character, and honorable in their creation as well, because they are of the best creation and the best character. For this reason, Allah described the angels as: [Al-Infitar 82:11-12], and that they (may Allah's prayer and peace be upon them) are: [Al-Anbya 21:19-20].
These verses, as you have heard, contain discipline from Allah (Mighty and Majestic) for the creation, that their concern not be a personal concern, but that their concern be a spiritual concern. And that they not prefer in calling to Allah a noble person for his nobility, or a great person for his greatness, or a close person for his closeness. Rather, people should be equal in their sight in calling to Allah: the poor and the rich, the old and the young, the close and the distant.
And in them is also the gentleness of Allah (Mighty and Majestic) in addressing the Prophet (peace and blessings be upon him). He said at the beginning: Three verses in which Allah did not address the Prophet (peace and blessings be upon him), because it is a severe rebuke. If it had been directed to the Messenger by direct address, it would have been severe. But it came in the third person , otherwise the situation would have required him to say: "You frowned and turned away when the blind man came to you, and what makes you think that he will purify himself?" But He said: : So He made the ruling for the absent one, out of dislike for addressing the Prophet (peace and blessings be upon him) with these harsh and severe words, and so that no one from this Ummah would fall into such a thing. And Allah (Glorified and Exalted is He) described His noble Book as being in a clear Arabic language, and this is part of its clarity.
And in the verses is also evidence for the permissibility of describing a person by his attribute, such as: the blind, the lame, and the squinting. And the scholars used to do this. How often you hear: "The lame from Abu Hurayrah," and "The squinting from Ibn Mas'ud," and so on. The people of knowledge said: "And describing a person with a defect is permissible if the intention is to identify the person, but if the intention is to insult the person, it is forbidden". Because in the first case, if the intention is to clarify the person, necessity calls for it. And in the second case, if the intention is to insult, then clarification is not intended, but rather schadenfreude is intended. And it has come in the athar: "Do not show schadenfreude over your brother, lest Allah heal him and afflict you". We ask Allah for us and for you steadfastness and safety in this world and the Hereafter.
And with this, our discussion concludes, as Allah has made easy, regarding the verses of this noble surah. We ask Allah (Glorified and Exalted is He) to make it beneficial for us and for you.
Now, we move to the questions, which will be taken in order. It is customary for a person not to ask more than one question, so that we do not deprive the others. In reality, however, a single question benefits everyone, because each person benefits from it.
He frowned and turned away, because the blind man came to him.
عَبَسَ وَتَوَلَّى * أَنْ جَاءَهُ الأَعْمَىHe frowned and turned away, because the blind man came to him.
عَبَسَ وَتَوَلَّى * أَنْ جَاءَهُ الأَعْمَىThe blind man referred to in His saying:
Because there came to him the blind man, [interrupting].
أَنْ جَاءَهُ الأَعْمَىIt was as if he feared that they would look down upon the Prophet (peace and blessings be upon him) if he turned toward a man like this blind man and turned away from these great men.
So the Prophet (may Allah's prayer and peace be upon him), in his frowning and turning away, was considering these two matters:
The first matter: the hope for the Islam of these great men.
And the second matter: that the Prophet (peace and blessings be upon him) not be looked down upon for turning his attention to this blind man, who is considered lowly in their eyes.
There is no doubt that this was an exercise of independent legal reasoning (ijtihad) by the Messenger of Allah (peace and blessings be upon him), and not a belittling of Ibn Umm Maktum. For we know that the Prophet (peace and blessings be upon him) cared only for the spread of his true call among the servants of Allah, and that people were equal in his sight. Indeed, whoever was more eager to embrace Islam was more beloved to him. This is what we believe regarding the Messenger of Allah (peace and blessings be upon him).
Allah the Exalted said:
And what makes you know?
وَمَا يُدْرِيكَPerhaps he will be purified.
لَعَلَّهُHe will be purified.
يَزَّكَّىOr be reminded and the remembrance would benefit him?
أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرَىThen He said:
(5) As for he who thinks himself without need, (6) To him you give attention. (7) And not upon you [is any blame] if he will not be purified.
أَمَّا مَنْ اسْتَغْنَى * فَأَنْتَ لَهُ تَصَدَّى * وَمَا عَلَيْكَ أَلاَّ يَزَّكَّىAs for he who thinks himself without need,
أَمَّا مَنْ اسْتَغْنَىTo him you give attention.
فَأَنْتَ لَهُ تَصَدَّىAnd not upon you [is any blame] if he will not be purified.
وَمَا عَلَيْكَ أَلاَّ يَزَّكَّىSo you will find, O brothers, that Allah (Glorified and Exalted is He) has made clear that Ibn Umm Maktum (may Allah be pleased with him) is closer to purification than these great men. He said:
But what would make you perceive, [O Muhammad], that perhaps he might be purified
وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىAnd not upon you [is any blame] if he will not be purified.
وَمَا عَلَيْكَ أَلاَّ يَزَّكَّىThen He said:
(8) But as for he who came to you striving [for knowledge] (9) While he fears [Allah], (10) From him you are distracted.
وَأَمَّا مَنْ جَاءَكَ يَسْعَى * وَهُوَ يَخْشَى * فَأَنْتَ عَنْهُ تَلَهَّىAs for him who is self-sufficient, you stand in his way.
أَمَّا مَنْ اسْتَغْنَى * فَأَنْتَ لَهُ تَصَدَّىBut as for he who came to you striving [for knowledge]
وَأَمَّا مَنْ جَاءَكَ يَسْعَىAnd he fears
وَهُوَ يَخْشَىFrom him you are distracted.
فَأَنْتَ عَنْهُ تَلَهَّىBecause he was occupied with the leaders of the people, hoping that they would be guided.
Nay!
كَلاَّIndeed, it is a reminder
إِنَّهَا تَذْكِرَةٌThen whoever wills will remember it.
فَمَنْ شَاءَ ذَكَرَهُAnd say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve."
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْHe does not approve of disbelief for His servants
َلا يَرْضَى لِعِبَادِهِ الْكُفْرThe important point is that Allah says:
Then whoever wills will remember it.
فَمَنْ شَاءَ ذَكَرَهُ(13) [It is recorded] in honored sheets, (14) Exalted and purified, (15) [Carried] by the hands of messenger-angels, (16) Noble and dutiful.
فِي صُحُفٍ مُكَرَّمَةٍ * مَرْفُوعَةٍ مُطَهَّرَةٍ * بِأَيْدِي سَفَرَةٍ * كِرَامٍ بَرَرَةٍThese pages are in the hands of the safirah, and the safirah are the angels. They are called safirah because they are scribes, derived from "sifr" or "sifr" which is the book, as Allah the Exalted said:
like that of a donkey who carries volumes [of books]
كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَاراًIt is also said that the safirah are the intermediaries between Allah and His creation, from "safir" which is the intermediary between people. From this is the hadith of Abu Rafi' (may Allah be pleased with him):
That the Prophet (peace and blessings be upon him) married Maymunah before entering the state of ihram. He said: And I was the intermediary between them
أن النبي صلى الله عليه وآله وسلم تزوج ميمونة قبل أن يحرم، قال: وكنت السفير بينهماThe important point is that the safirah are the angels. They are called safirah because they are scribes who write, and they are called safirah because they are envoys between Allah and the creation. So Jibril (may Allah's prayer and peace be upon him) is the intermediary between Allah and the creation in the descent of revelation.
And the scribes are those who write what man does. They write it and convey it to Allah (Mighty and Majestic), and Allah the Exalted is aware of it when it is written and before it is written.
(15) [Carried] by the hands of messenger-angels, (16) Noble and dutiful.
بِأَيْدِي سَفَرَةٍ * كِرَامٍ بَرَرَةٍ(11) Noble and recording; (12) They know whatever you do.
كِرَاماً كَاتِبِينَ * يَعْلَمُونَ مَا تَفْعَلُونَare not prevented by arrogance from His worship, nor do they tire. (20) They exalt [Him] night and day [and] do not slacken.
لا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلا يَسْتَحْسِرُونَ * يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لا يَفْتُرُونَThese verses, as you have heard, contain discipline from Allah (Mighty and Majestic) for the creation, that their concern not be a personal concern, but that their concern be a spiritual concern. And that they not prefer in calling to Allah a noble person for his nobility, or a great person for his greatness, or a close person for his closeness. Rather, people should be equal in their sight in calling to Allah: the poor and the rich, the old and the young, the close and the distant.
And in them is also the gentleness of Allah (Mighty and Majestic) in addressing the Prophet (peace and blessings be upon him). He said at the beginning:
He frowned and turned away, * Because the blind man came to him
عَبَسَ وَتَوَلَّى * أَنْ جَاءَهُ الأَعْمَىHe frowned
عَبَسَHe frowned and turned away
عَبَسَ وَتَوَلَّىAnd in the verses is also evidence for the permissibility of describing a person by his attribute, such as: the blind, the lame, and the squinting. And the scholars used to do this. How often you hear: "The lame from Abu Hurayrah," and "The squinting from Ibn Mas'ud," and so on. The people of knowledge said: "And describing a person with a defect is permissible if the intention is to identify the person, but if the intention is to insult the person, it is forbidden". Because in the first case, if the intention is to clarify the person, necessity calls for it. And in the second case, if the intention is to insult, then clarification is not intended, but rather schadenfreude is intended. And it has come in the athar: "Do not show schadenfreude over your brother, lest Allah heal him and afflict you". We ask Allah for us and for you steadfastness and safety in this world and the Hereafter.
And with this, our discussion concludes, as Allah has made easy, regarding the verses of this noble surah. We ask Allah (Glorified and Exalted is He) to make it beneficial for us and for you.
Now, we move to the questions, which will be taken in order. It is customary for a person not to ask more than one question, so that we do not deprive the others. In reality, however, a single question benefits everyone, because each person benefits from it.