Abasa

This article is about the 80th sura if the Qur'an. For the city in Somalia, see Abasa, Somalia. For the initialism ABASA, see Burundo-African Alliance for Salvation.

←  Sura 80 of the Quran  →

عبس ʻAbasa He Frowned
---- Arabic text · English translation
Classification	Meccan
Position	Juzʼ 30
Number of verses	42
Number of words	133
Number of letters	538

Sūrat ʻAbasa (Arabic: سورة عبس‎‎, "He Frowned") is the 80th sura of the Qur'an with 42 ayat. It is a Meccan sura. The Surah is so designated after the word `abasa with which it opens.

Period of revelation

Commentators and traditionists are unanimous about the occasion of the revelation of this Surah. According to them, at one time some big chiefs of Makkah were sitting in the assembly of Mohammad, and he was earnestly engaged in trying to persuade them to accept Islam. At that very point, a blind man, named Abd-Allah ibn Umm-Maktum, approached him to seek explanation of some point concerning Islam. Muhammad disliked his interruption and ignored him. Thereupon Allah 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 Hadrat Abd-Allah ibn Umm-Maktum was one of the earliest converts to Islam. Hafiz Ibn Hajar and Hafiz 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 traditions of the Hadith which relate this incident show that he had already accepted Islam, and some others show that he was inclined to accept it and had approached Muhammad in search of the truth. Hadrat Aishah states that coming to Muhammad he had said: "O Messenger of Allah, guide me to the straight path." (Tirmidhi, Hakim, Ibn Hibban, Ibn Jarir, Abu Ya'la. According to Hadrat Abdullah bin Abbas, he had asked the meaning of a verse of the Qur'an and said to Muhammad: "O Messenger of Allah, teach me the knowledge that Allah has taught you." Ibn Jarir, Ibn Abu Hatim). These statements show that he had acknowledged Muhammad. Contrary to this, Ibn Zaid has interpreted the words "la'allahu yazzakka" of verse 3 to mean: la'allahu yuslim: "that perhaps he might become Muslim." (Ibn Jarir) And Allah's own words: "What would make you know that he might reform, or heed the admonition, and admonishing might profit him?" and "The one who comes to you running, of his own will, and fears, from him you turn away", point out that by that time he had developed in himself a deep desire to learn the truth: he had come to Muhammad with the belief that he was the only source of guidance, and his desire would be satisfied only through him; his apparent state also reflected that if he was given instruction, he would benefit by it.

Thirdly, the names of the people who were sitting in Muhammad's assembly at that time, have been given in different traditions. In this list we find the names of Utba ibn Rabi'ah, Shaibah, Abu Jahl, Umayyah ibn Khalaf, Ubay ibn 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 Muhammed 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.

English Translation of some verses

1. The Prophet frowned and turned away

2. Because there came to him the blind man, [interrupting].

3. But what would make you perceive, [O Muhammad], that perhaps he might be purified

4. Or be reminded and the remembrance would benefit him?

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.

8. But as for he who came to you striving [for knowledge]

9. While he fears [ Allah ],

10. From him you are distracted.

...

Theme and subject matter

In view of the apparent style with which the discourse opens, one feels that in this Surah Allah has expressed His displeasure against the Muhammad for his treating 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 Quraish, who because of their arrogant attitude and indifference to the truth, were rejecting with contempt the message of truth being conveyed by Muhammad. 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 treating the blind man with neglect and disregard and devoting all his attention to the Quraish 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 Allah reproved him. Almost the same attitude had Muhammad also adopted. Allah made him realize 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 after 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 haughty 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 vv. 1-16. From verse 17 onward the rebuke directly turns to the disbelievers, who were repudiating the invitation of Muhammad. In this, first they have been reproved for their attitude which they had adopted against Allah. 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.