Surah 80: 'Abasa
The Holy Qur’an with English Translation and Commentary (Five Volume Commentary)
[a]In the name of Allah, the Gracious, the Merciful.
[a] See 1:1.
[b]He frowned and turned aside,[4571]
[b] 74:23.
[4571] Commentary:
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish Chiefs about some matters of belief, there came up ‘Abdullah bin Ummi Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari and Bayan). The incident, while it showed the Holy Prophet’s solicitude for the spiritual well-being of the Quraish leaders, in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption was evidence of his great regard for the tender susceptibilities of the poor blind man, inasmuch as the Prophet merely turned his face from ‘Abdullah, an act which the latter could not see, not saying even a word of reproach or disapprobation to him for his inopportune and rash interruption. The verse thus throws a flood of light on the moral stature of the Holy Prophet; and instead of implying a reproach or rebuke, as some commentators seem to think, enjoins him and, through him, his followers, to have due regard for the tender susceptibilities of the poor, the humble, and the downtrodden.
The words "he frowned and turned aside," according to most commentators of the Holy Qur’an refer to the Holy Prophet, but more correctly they seem to refer to the arrogant attitude of the conceited Quraish leader with whom the Holy Prophet was engaged in conversation and who turned away his face disdainfully, thinking how a humble and lowly person could dare interfere in the talk he was having with the Prophet.
Because there came to him the blind man.
And what makes thee know that he might be seeking to purify himself,[4572]
[4572] Commentary:
The pronoun "thee" has been taken as applying to the Holy Prophet and the pronoun "he" to the Quraish leader with whom the Holy Prophet was holding conversation. But "thee" may more appropriately be applied to those carping critics who, being hypersensitive, would not relish the attitude of the Holy Prophet on that occasion which was the only right and correct attitude for him to adopt.
Or he may take heed and the reminder may benefit him?
As for him who is disdainfully indifferent.[4573]
[4573] Important Words:
استغنی (is disdainfully indifferent) is derived from غنی which means, he became rich. استغنی means, he wanted to be rich. استغنی عنه به means, he became indifferent after he got what he desired. The verse thus means, he desires wealth, or he is indifferent or careless (Lane & Aqrab).
Commentary:
See a collective note, on this and the following six verses, on v. 11 below.
Unto him thou dost pay attention,[4574]
[4574] Important Words:
تصدی (thou dost pay attention) is derived from صد. They say تصدی له i.e. he addressed or applied or directed himself or his regard or attention or mind to him or it; and he asked him or petitioned him for a thing that he wanted; he inclined towards him or it; he raised head towards him or it (Lane & Aqrab).
Though thou art not responsible if he does not become purified.[4574A]
[4574A] Commentary:
The verse seems to constitute an effective justification of the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum. It purports to say that it would have brought no good to the Holy Prophet if ‘Abdullah or, for that matter, the Quraish leader did or did not benefit by his talk. Thus the attitude of fancied indifference towards ‘Abdullah or of deference towards the Quraish leader shown by the Holy Prophet proceeded from no consideration of any personal interest. The Holy Prophet’s reaction was solely due to compliance with the commandments of the Shari‘ah about behaving kindly and courteously towards one’s guests and visitors.
But he who comes to thee hastening,
And he fears God,
Him dost thou neglect.[4575]
[4575] Commentary:
If vv. 6-11 are taken to apply to the Holy Prophet, then the particle أما in the 6th verse would signify "how could it be that" i.e. it cannot be; and these verses would be interpreted as: "How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening." These verses again constitute an eloquent commentary on the Holy Prophet’s regard for the humble and the suppressed. But the verse under comment may be applied more fittingly to those critics who would find fault with the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum on that particular occasion but who themselves, in their conceit and pride, would behave arrogantly towards the poor and the lowly. Thus these verses have been used ironically; they bring home to the critics their own state of mind; and do not refer to any weakness of the Holy Prophet. The next verse also supports this interpretation.
Nay! surely it is a Reminder[a]. [4576]
[a] 20:4; 73:20; 74:55; 76:30.
[4576] Important Words:
کلا (nay) means, nay; by no means; on the contrary. The particle is also used to remonstrate with a person and to tell him that he is saying something which is not correct (Aqrab & Baqa).
Commentary:
The verse means that the charge of indifference is not correct. Moreover, why at all the Prophet should have adopted an attitude of sullen indifference towards a poor man when the Holy Qur’an, being meant equally for the rich and the poor, it was not only inconsistent with his own high moral stature but also against human reason to do so? What the Prophet did on the specific occasion was dictated by the exigency of the occasion and was demanded by the situation and, therefore, was the right thing to do.