Abs عبس

المواصفات العامة للسورة الكريمة

السورة

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ماض ﴿عَبَسَ وَتَوَلَّى ١﴾ [عبس:1]

سبب النزول

قد أجمع المفسرون على أن سورة (عبس) نزلت في الصحابي (عبد الله بن أم مكتوم)، نزلت بعد سورة النجم، واشتهرت هذه السورة باسم سورة (عبس) في المصاحف وكتب التفسير والسنة، لورود هذا الوصف في بدايتها، وورد لها أسماء أخرى، فسُميَت (السَّفرة)، و(الصآخَّة)، و(الأعمى)، ومن أهم خصائصها: أنها على إثر واقعة تاريخية حقيقية

 أهم مقاصدها

أنها جاءت تتوعد الكافر، وترفع الحرج عن النبي ﷺ في التبليغ والدعوة، ويدور موضوعها حول تصحيح فكر الداعية بما يلائم قيمة الدعوة

مقاصد سورة عبس

التسوية بين الناس في الدعوة، وكان عبد الله بن أمّ مكتوم أتى النبيّ ﷺ، وعنده صناديد قريش يدعوهم إلى الإسلام، فطلب منه أن  يعلّمه ممّا علّمه الله، فعبس وأعرض عنه لقطعه كلامه، فنزلت هذه السورة عتاباً له، وقد انتقل فيها من عتابه إلى سياق الترهيب والترغيب، فوافقت في هذا سياق سورة النازعات

بيان مقام النبي ﷺ أنه أشرف مقام وأسماه، ويدل على ذلك أسلوب عتاب الله له في مطلع السورة؛ حيث خاطبه في أسلوب شخص غائب حتى لا يواجهه بالخطاب فيؤلمه فتلطف معه، ثم أقبل عليه بعد أن أزال الوحشة يخاطبه وما يدريك.

تقرير لمهمة النبوة وتنديد بالإنسان وجحوده وتعداد نعم الله عليه، وإنذار بالآخرة وهولها ومصائر الصالحين والمجرمين فيها.

ومن مقاصد سورة (عبس)، أنها أقامت البرهان من حال النبات على البعث وإحياء الموتى، وتناولت دلائل القدرة في هذا الكون حيث يسر الله للخلق سبيل العيش في هذه الحياة بما أخرجه لهم من زروع وفواكه وأعشاب متاعا لأنفسهم ودوابهم.

بيان استحالة كتمان الرسول ﷺ لشيء من الوحي، فقد قالت عائشة: لو كان للرسول أن يكتم شيئاً من وحي الله، لكتم عتاب الله له في عبس وتولى.

ذكر شرف القرآن، وبيان أنه موعظة لمن عقل وتدبّر

قال تعالي

﴿ عَبَسَ وَتَوَلَّىٰ﴾

ظهر التغير والعبوس في وجه الرسول صلى الله عليه وسلم، وأعرض لأجل أن الأعمى عبد الله بن أم مكتوم جاءه مسترشدا، وكان الرسول صلى الله عليه وسلم منشغلا بدعوة كبار قريش إلى الإسلام.

إطلالة حول الآية الكريمة

من الذي عبس؟ رسول الله تعالي (أي قطب ما بين حاجبيه) عبس لمن؟ للأعمي الصحابي الجليل (عبد الله بن مكتوم) وما المشكلة في ذلك؟ هو أعمي أي لم يري من الأساس أن رسول الله قطب ما بين حاجبيه ضيقاً من كلامه، لا بل في الأمر عدة وجوه:

1 - أولاً فاقدي البصر لم يفقدوا عين البصيرة، ولابد أنه استشعر ضيق الرسول صلي الله عليه وسلم من عدم رده عليه

2 - الصحابة حاضري الموقف سيتشعرون أن الأمر طبيعي ان يتعاملوا مع ذوي الإحتياجات الخاصة بغلظة وهذا امر عادي، فرسول الله صلي الله عليه وسلم فعله تقرير

3 - نستطيع أن نقول ان أول من نادي بحقوق ذوي الإحتياجات الخاصة هو رب العالمين منذ ما يقارب 1446 عام فقط

4 - التولي نفسه مؤلم، ومشاعر ذوي الإحتياجات الخاصة مشاعر سلبية فلا يزيد من يتعامل معهم عليهم الدنيا ويظلمها عليهم وخاصة الدعاة

5- هذه الآية من أصل 3 آيات يلوم الله عزوجل فيها علي رسوله في اشياء فعلها من تلقاء نفسها ولم يرجع فيها إلي الله تعالي ، فان العتاب علي مرأي ومسمع من المسلمين وغيرهم إلي يوم القيامة، وفيها هذا عدم كتم رسول الله صلي الله عليه وسلم لشيء من القرآن، اطمئنان المسلم: أن الله تعالي لا يحابي احد حتي حبيبه محمد صلي الله عليه وسلم

قال تعالي

﴿ أَن جَاءَهُ الْأَعْمَىٰ﴾ وَمَا يُدۡرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ (3) أَوۡ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكۡرَىٰٓ (4)

ظهر التغير والعبوس في وجه الرسول صلى الله عليه وسلم، وأعرض لأجل أن الأعمى عبد الله بن أم مكتوم جاءه مسترشدا، وكان الرسول صلى الله عليه وسلم منشغلا بدعوة كبار قريش إلى الإسلام، وأيُّ شيء يجعلك عالمًا بحقيقة أمره؟ لعله بسؤاله تزكو نفسه وتطهر، أو يحصل له المزيد من الاعتبار والازدجار وأيُّ شيء يجعلك عالمًا بحقيقة أمره؟ لعله بسؤاله تزكو نفسه وتطهر، أو يحصل له المزيد من الاعتبار والازدجار

إطلالة حول الآيات الكريمة

ان جاءه الأعمي، ومعني مجيئه أنه يريد أن يتعلم، ولام الله تعالي رسوله بقوله: وما يدريك (لعله يتزكي) أنت كل أملك أن يؤمن علية القوم علي اساس أن ينصروا هذا الدين بمالهم ونفوذهم وسلطانهم، فكما يقال: الناس علي دين ملوكهم، فلا شك أنه أمر نبيل أن تفكر في النبلاء - إن كانوا نبلاء - أن يدخلوا الدين، ولكن أبي الله تعالي إلا أن يحمل الأديان السماوية إلا الفقراء والضعفاء والمعوزين وخاصة في اول الأمر، حتي يري النبلاء ما يتحمله الضعفاء فيبدوءا في التفكير، إذن احتمالية تطهره من المعايب أوضح من غيره، أو تذكره فتنفعه الذكري ، كما يقال ما سمي إنسان في اللغة العربية بهذا الإسم إلا من النسيان، لذا فالتذكير هو حل المعضلة ، أما الذي جاء بنفسه ليسمع التذكرة فلا تنهره ولا تُبغضه في اماكن الله ، لكرهك له أو بغضك له حتي لو كان علي معصية وانت تعلمها، ليس من حقك أن تمنعه من سماع ذكر الله ، وخاصة لو قادم بأرجله وبنفسه، ثم تتغني بأن علية القوم يسمعون ويتذكرون والفقراء الضعفاء لا، لا لك أنت: أنت من حرمته من الذِكر وهو قادم إليك مستبشر كرهته فرجع القهقراء، ولربما لا يرجع لمجلس الذكر مرة اخري وبسببك

قال تعالي

 أَمَّا مَنِ ٱسۡتَغۡنَىٰ (5) فَأَنتَ لَهُۥ تَصَدَّىٰ (6)  وَمَا عَلَيۡكَ أَلَّا يَزَّكَّىٰ (7) 

وهذه فائدة كبيرة، هي المقصودة من بعثة الرسل، ووعظ الوعاظ، وتذكير المذكرين، فإقبالك على من جاء بنفسه مفتقرا لذلك منك ، هو الأليق الواجب، وأما تصديك وتعرضك للغني المستغني الذي لا يسأل ولا يستفتي لعدم رغبته في الخير، مع تركك من هو أهم منه، فإنه لا ينبغي لك، فإنه ليس عليك أن لا يزكى، فلو لم يتزك، فلست بمحاسب على ما عمله من الشر.فدل هذا على القاعدة المشهورة، أنه: " لا يترك أمر معلوم لأمر موهوم، ولا مصلحة متحققة لمصلحة متوهمة " وأنه ينبغي الإقبال على طالب العلم، المفتقر إليه، الحريص عليه أزيد من غيره، أما مَن استغنى عن هديك، فأنت تتعرض له وتصغي لكلامه، وأي شيء عليك ألا يتطهر من كفره؟ أما مَن استغنى عن هديك، فأنت تتعرض له وتصغي لكلامه، وأي شيء عليك ألا يتطهر من كفره؟

إطلالة حول الآيات الكريمة

أما من استغني بماله أو سلطانه أو أولاده أو أو، من الذي يستغني عن الله تعالي؟ من أعطاه ومنحه وأيده برزق حلال طيب مبارك فيه، حتي لو هذا الرزق جاء في صورة اجتهاد العبد، هو محض رزق من اله، فالكثير في هذه الحياة يملكون ما تملك من نفس القدرات ولربما اكثر ومع ذلك حرموا الرزق بسبب حرب أو استعباد أو غيرها من مظالم الحياة، نسأل الله العفو والعافية لنا ولهم، هذا المستغني بما يملك: أنت له تتصدي أي تقف له كمصد عن الخروج لحاجياته لتقرأ عليه آيات من الذكر الحكيم، وما علي عاتقك أن يتزكي ، ليس عليك عتاب أنه لم يؤمن، أنت مجرد منذر ليس عليك نتائج

قال تعالي

وَأَمَّا مَن جَآءَكَ يَسۡعَىٰ (8)  وَهُوَ يَخۡشَىٰ (9)  فَأَنتَ عَنۡهُ تَلَهَّىٰ (10

وأمَّا من كان حريصا على لقائك، وهو يخشى الله من التقصير في الاسترشاد، فأنت عنه تتشاغل. ليس الأمر كما فعلت أيها الرسول، إن هذه السورة موعظة لك ولكل من شاء الاتعاظ. فمن شاء ذكر الله وَأْتَمَّ بوحيه. هذا الوحي، وهو القرآن في صحف معظمة، موقرة، عالية القدر مطهرة من الدنس والزيادة والنقص، بأيدي ملائكة كتبة، سفراء بين الله وخلقه، كرام الخلق، أخلاقهم وأفعالهم بارة طاهرة، وأمَّا من كان حريصا على لقائك، وهو يخشى الله من التقصير في الاسترشاد، فأنت عنه تتشاغل. ليس الأمر كما فعلت أيها الرسول، إن هذه السورة موعظة لك ولكل من شاء الاتعاظ. فمن شاء ذكر الله وَأْتَمَّ بوحيه. هذا الوحي، وهو القرآن في صحف معظمة، موقرة، عالية القدر مطهرة من الدنس والزيادة والنقص، بأيدي ملائكة كتبة، سفراء بين الله وخلقه، كرام الخلق، أخلاقهم وأفعالهم بارة طاهرة،دل هذا على القاعدة المشهورة، أنه: " لا يترك أمر معلوم لأمر موهوم، ولا مصلحة متحققة لمصلحة متوهمة " وأنه ينبغي الإقبال على طالب العلم، المفتقر إليه، الحريص عليه أزيد من غيره.

إطلالة حول الآيات الكريمة

هي قاعدة أصولية في التعامل مع المدعو، عليك أن تتعلم وتُعلم ما تعلمت، وتصبر علي من تُعلمه من تفلته مما تقول، فهو ليس صخرة صماء لا تحس ولا تشعر، بل يشعر ويفهم، وليس بصراخك عليه هو ما سيغيره ، وليس بتقطيب وجههك في وجهه ما سيغيره، بل سيغيره الله تعالي ،(فإن تاهو فأنا طبيبهم) الله يطبب كل واحد منا علي حدي بالشكل الي يسمعه ويراه من داخل نفسه، فمنا من لا يصلحه إلا الشدائد ومنا من لا يصلحه إلا العطاء، فاللهم نسألك أن نكون عباد عطاء لا عباد امتحان، وفي الآيات إشارة إلي ان لا تلهو بعيد عن هذا الشخص الذي جاء إليك طواعية ، والهو اخو اللعب: ما يفعل ليضيع به الوقت، إلا أن اللعب في بعض الأحيان يكون تعليمي وله فوائد أما اللهم فلا طائل من وراءه، والله أعلي واعلم.

قال تعالي

 كَلَّآ إِنَّهَا تَذۡكِرَةٞ (11)

أي: حقا إن هذه الموعظة تذكرة من الله، يذكر بها عباده، ويبين لهم في كتابه ما يحتاجون إليه، ويبين الرشد من الغي

قال تعالي

 فَمَن شَآءَ ذَكَرَهُۥ (12) 

أي: عمل به، كقوله تعالى: { وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ }

قال تعالي

فِي صُحُفٖ مُّكَرَّمَةٖ (13)

في صُحف : منتسخةٍ من اللوح المحفوظ

قال تعالي

 مَّرۡفُوعَةٖ مُّطَهَّرَةِۭ (14)

[ مَرْفُوعَةٍ } القدر والرتبة { مُطَهَّرَةٌ } [من الآفاق و] عن أن تنالها أيدي الشياطين أو يسترقوها

قال تعالي

 بِأَيۡدِي سَفَرَةٖ (15)  كِرَامِۭ بَرَرَةٖ (16) 

بأيدي سَفـرة : ملائكة ينسخونها من اللوح المحفوظ، { كِرَامٍ }- أي: كثيري الخير والبركة، { بَرَرَةٍ } قلوبهم وأعمالهم.وذلك كله حفظ من الله لكتابه، أن جعل السفراء فيه إلى الرسل الملائكة الكرام الأقوياء الأتقياء، ولم يجعل للشياطين عليه سبيلا، وهذا مما يوجب الإيمان به وتلقيه بالقبول، ولكن مع هذا أبى الإنسان إلا كفورا

قال تعالي

قُتِلَ ٱلۡإِنسَٰنُ مَآ أَكۡفَرَهُۥ (17) 

لُعِنَ الإنسان الكافر وعُذِّب، ما أشدَّ كفره بربه!! ألم ير مِن أيِّ شيء خلقه الله أول مرة؟ خلقه الله من ماء قليل- وهو المَنِيُّ- فقدَّره أطوارا، ثم بين له طريق الخير والشر، ثم أماته فجعل له مكانًا يُقبر فيه، ثم إذا شاء سبحانه أحياه، وبعثه بعد موته للحساب والجزاء. ليس الأمر كما يقول الكافر ويفعل، فلم يُؤَدِّ ما أمره الله به من الإيمان والعمل بطاعته.

قال تعالي

مِنۡ أَيِّ شَيۡءٍ خَلَقَهُۥ (18)

خُلق من أضعف الأشياء

قال تعالي

 مِن نُّطۡفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ (19)

خلقه الله من ماء مهين، ثم قدر خلقه، وسواه بشرا سويا، وأتقن قواه الظاهرة والباطنة

قال تعالي

 ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ (20)

{ ثُمَّ السَّبِيلَ يَسَّرَهُ }- أي: يسر له الأسباب الدينية والدنيوية، وهداه السبيل، [وبينه] وامتحنه بالأمر والنهي

قالي تعالي

 ثُمَّ أَمَاتَهُۥ فَأَقۡبَرَهُۥ (21)

{ ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ }- أي: أكرمه بالدفن، ولم يجعله كسائر الحيوانات التي تكون جيفها على وجه الأرض،

قال تعالي

 ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ (22)

{ ثُمَّ إِذَا شَاءَ أَنْشَرَهُ }- أي: بعثه بعد موته للجزاء، فالله هو المنفرد بتدبير الإنسان وتصريفه بهذه التصاريف، لم يشاركه فيه مشارك

قال تعالي

﴿ كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ﴾ (23) 

لا يقوم بما أمره الله، ولم يقض ما فرضه عليه، بل لا يزال مقصرا تحت الطلب

قال تعالي

 فَلۡيَنظُرِ ٱلۡإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ (24)

ثم أرشده تعالى إلى النظر والتفكر في طعامه، وكيف وصل إليه بعدما تكررت عليه طبقات عديدة، ويسره له فقال: { فَلْيَنْظُرِ الْإِنْسَانُ إِلَى طَعَامِهِ}

قال تعالي

 أَنَّا صَبَبۡنَا ٱلۡمَآءَ صَبّٗا (25)

[ أَنَّا صَبَبْنَا الْمَاءَ صَبًّا }- أي: أنزلنا المطر على الأرض بكثرة.

قال تعالي

 ثُمَّ شَقَقۡنَا ٱلۡأَرۡضَ شَقّٗا (26)

فليتدبر الإنسان: كيف خلق الله طعامه الذي هو قوام حياته؟ أنَّا صببنا الماء على الأرض صَبًّا، ثم شققناها بما أخرجنا منها من نبات شتى، فأنبتنا فيها حبًا، وعنبًا وعلفًا للدواب، وزيتونًا ونخلا وحدائق عظيمة الأشجار، وثمارًا وكلأ تَنْعَمون بها أنتم وأنعامكم.

قال تعالي

 فَأَنۢبَتۡنَا فِيهَا حَبّٗا (27)

[ فَأَنْبَتْنَا فِيهَا } أصنافا مصنفة من أنواع الأطعمة اللذيذة، والأقوات الشهية { حبًّا } وهذا شامل لسائر الحبوب على اختلاف أصنافها

قال تعالي

 وَعِنَبٗا وَقَضۡبٗا (28)

وهو القت

قال تعالي

 وَزَيۡتُونٗا وَنَخۡلٗا (29)

{ وَزَيْتُونًا وَنَخْلًا } وخص هذه الأربعة لكثرة فوائدها ومنافعها

قال تعالي

 وَحَدَآئِقَ غُلۡبٗا (30)

أي: بساتين فيها الأشجار الكثيرة الملتفة

قال تعالي

وَفَٰكِهَةٗ وَأَبّٗا (31)

{ وَفَاكِهَةً وَأَبًّا } الفاكهة: ما يتفكه فيه الإنسان، من تين وعنب وخوخ ورمان، وغير ذلك.

قال تعالي

مَّتَٰعٗا لَّكُمۡ وَلِأَنۡعَٰمِكُمۡ (32)

والأب: ما تأكله البهائم والأنعام، ولهذا قال: { مَتَاعًا لَكُمْ وَلِأَنْعَامِكُمْ } التي خلقها الله وسخرها لكم، فمن نظر في هذه النعم أوجب له ذلك شكر ربه، وبذل الجهد في الإنابة إليه، والإقبال على طاعته، والتصديق بأخباره.

قال تعالي

 فَإِذَا جَآءَتِ ٱلصَّآخَّةُ (33)

أي: إذا جاءت صيحة القيامة، التي تصخ لهولها الأسماع، وتنزعج لها الأفئدة يومئذ، مما يرى الناس من الأهوال وشدة الحاجة لسالف الأعمال

قال تعالي

 يَوۡمَ يَفِرُّ ٱلۡمَرۡءُ مِنۡ أَخِيهِ (34) 

{ يَفِرُّ الْمَرْءُ } من أعز الناس إليه، وأشفقهم لديه، { مِنْ أَخِيهِ وَأُمِّهِ وَأَبِيهِ وَصَاحِبَتِهِ }- أي: زوجته { وَبَنِيهِ }

قال تعالي

وَأُمِّهِۦ وَأَبِيهِ (35)  وَصَٰحِبَتِهِۦ وَبَنِيهِ (36) لِكُلِّ ٱمۡرِيٕٖ مِّنۡهُمۡ يَوۡمَئِذٖ شَأۡنٞ يُغۡنِيهِ (37) 

إذا جاءت صيحة يوم القيامة التي تصمُّ مِن هولها الأسماع، يوم يفرُّ المرء لهول ذلك اليوم من أخيه، وأمه وأبيه، وزوجه وبنيه. لكل واحد منهم يومئذٍ أمر يشغله ويمنعه من الانشغال بغيره

قال تعالي

وُجُوهٞ يَوۡمَئِذٖ مُّسۡفِرَةٞ (38) 

أي: قد ظهر فيها السرور والبهجة، من ما عرفوا من نجاتهم، وفوزهم بالنعيم

قال تعالي

ضَاحِكَةٞ مُّسۡتَبۡشِرَةٞ (39)

جوه أهل النعيم في ذلك اليوم مستنيرة، مسرورة فرحة، ووجوه أهل الجحيم مظلمة مسودَّة، تغشاها ذلَّة. أولئك الموصوفون بهذا الوصف هم الذين كفروا بنعم الله وكذَّبوا بآياته، وتجرؤوا على محارمه بالفجور والطغيان

قال تعالي

 وَوُجُوهٞ يَوۡمَئِذٍ عَلَيۡهَا غَبَرَةٞ (40)

[ وَوُجُوهٌ } الأشقياء { يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ}

قال تعالي

 تَرۡهَقُهَا قَتَرَةٌ (41)

فهي سوداء مظلمة مدلهمة، قد أيست من كل خير، وعرفت شقاءها وهلاكها

قال تعالي

 أُوْلَٰٓئِكَ هُمُ ٱلۡكَفَرَةُ ٱلۡفَجَرَةُ (42)

هُمُ الْكَفَرَةُ الْفَجَرَةُ }- أي: الذين كفروا بنعمة الله وكذبوا بآيات الله، وتجرأوا على محارمه.نسأل الله العفو والعافية إنه جواد كريم [والحمد لله رب العالمين]

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The general Specifications of the Noble Surah

The Surah

Meccan

The number of Verses

42

Its order in the Qur'an

80

It appears in the thirtieth juz'

It begins with a past-tense verb: "He frowned and turned away." [Abasa: 1]

The reason for Revelation

Exegetes unanimously agree that Surah Abasa was revealed about the Companion Abdullah ibn Umm Maktum. It was revealed after Surah An-Najm. This surah is known by the name "Abasa" in the Qur'an, books of interpretation, and the Sunnah, due to this description appearing at its beginning. Other names have been given to it, including "The Journey," "The Cry," and "The Blind." Among its most important characteristics: It is based on a true historical event.

Its Main Purpose

Its main purpose is to warn the unbeliever and to relieve the Prophet (peace and blessings be upon him) of the burden of preaching and calling to Islam. Its theme revolves around correcting the preacher's thinking to suit his needs. The value of the invitation

Its Most Important Purposes

It threatens the unbeliever and lifts the burden of hardship on the Prophet (peace and blessings be upon him) in preaching and calling to Islam. Its theme revolves around correcting the preacher's thinking in a manner that is consistent with the value of the call.

The purposes of Surat Abasa

Equality among people in the call to Islam. Abdullah ibn Umm Maktum came to the Prophet (peace and blessings be upon him) while the leaders of Quraysh were with him, calling them to Islam. He asked him to teach him what God had taught him. The Prophet frowned and turned away from him for interrupting his speech. This surah was revealed as a rebuke to him, shifting from rebuke to a context of intimidation and encouragement. In this context, it is in line with Surat An-Nazi'at.

It explains the status of the Prophet (peace and blessings be upon him) as the most noble and sublime. This is evidenced by the way God rebuked him at the beginning of the surah. He addressed him in the third person so as not to cause him pain, but He treated him with kindness. Then He turned to him after removing the estrangement and addressing him. "What do you know?"

A report on the mission of prophecy, a denunciation of human ingratitude, an enumeration of God's blessings upon him, a warning of the Hereafter, its horrors, and the fates of the righteous and the criminals therein.

Among the objectives of Surat Abasa is that it establishes proof from the state of plants of resurrection and the revival of the dead. It addresses the evidence of power in this universe, as God has facilitated for creation the path to livelihood in this life through the crops, fruits, and herbs He has produced for them as provision for themselves and their animals.

It demonstrates the impossibility of the Messenger (peace and blessings be upon him) concealing any of the revelation. Aisha said, "If it were possible for the Messenger (peace and blessings be upon him) to conceal any of God's revelation, he would have concealed God's rebuke to him in 'Abasa and turned away.'"

It mentions the honor of the Qur'an and explains that it is an admonition for those who understand and reflect.

Allah says

﴿ عَبَسَ وَتَوَلَّىٰ﴾

(He frowned and turned away.)

The change and frown appeared on the face of the Messenger of God (peace and blessings be upon him). He turned away because the blind man, Abdullah ibn Umm Maktum, had come to him seeking guidance. The Messenger of God (peace and blessings be upon him) was busy inviting the leaders of Quraysh to Islam.

A look of the Noble Verse

Who frowned? The Messenger of God (peace and blessings be upon him) (i.e., he frowned between his eyebrows). Who frowned? The blind man, the noble Companion (Abdullah ibn Maktum). What was the problem with that? He is blind, meaning he did not see that the Messenger of God (peace and blessings be upon him) frowned in frustration at his words. Indeed, there are several aspects to this matter:

1. First, those who are blind have not lost their sense of sight, and he must have sensed the Prophet's (peace and blessings be upon him) frustration at his failure to respond.

2. The Companions present at the time would have felt that it was normal for them to treat people with special needs harshly, and this is a normal thing. The Messenger of God (peace and blessings be upon him) did this out of respect, if the expression is correct, My Allah forgive me.

3. We can say that the first to call for the rights of people with special needs was the Lord of the Worlds, only about 1,446 years ago.

4. Turning away from them is painful, and the feelings of people with special needs are negative. Therefore, those who deal with them only increase their worldly burdens and injustice, especially the preachers.

5. This verse is one of three in which God Almighty rebukes His Messenger for things he did of his own accord and did not refer to God Almighty. The rebuke is in the sight and hearing of Muslims and others until the Day of Judgment. This demonstrates the Messenger of God's failure to conceal his feelings. May God’s prayers and peace be upon him, for something from the Qur’an, the Muslim’s reassurance: that God Almighty does not favor anyone, even His beloved Muhammad, may God’s prayers and peace be upon him.

Allah says

﴿ أَن جَاءَهُ الْأَعْمَىٰ﴾ وَمَا يُدۡرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ (3) أَوۡ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكۡرَىٰٓ (4)

(If the blind man comes to him) And what do you know? Perhaps he will be purified (3) Or be reminded and the reminder will benefit him? (4)

A change and a frown appeared on the face of the Messenger of God, may God bless him and grant him peace, and he turned away because the blind man, Abdullah ibn Umm Maktum, had come to him seeking guidance. The Messenger of God, may God bless him and grant him peace, was busy inviting the leaders of Quraysh to Islam. What would make you aware of the truth of his situation? Perhaps by asking him, his soul would be purified and cleansed, or he would gain more consideration and respect. What would make you aware of the truth of his situation? Perhaps by asking him, his soul will be purified and cleansed, or he will gain more respect and dignity.

A look at the Noble Verses

If a blind man came to him, meaning that he wanted to learn, and God Almighty blamed His Messenger, saying: "And what do you know?" (Perhaps he will be purified?) Your only hope is that the people will believe in you on the basis that they will support this religion with their wealth, influence, and power. Just as it is said: "People follow the religion of their kings, there is no doubt that it is a noble thing to think about the nobles—if they are noble—entering the religion. However, God Almighty refused to allow the divine religions to be carried by anyone except the poor, the weak, and the needy, especially at first, until the nobles see what the weak endure and begin to reflect. Therefore, the possibility of his purification from faults is clearer than others, or he will be reminded, and the reminder will benefit him. As it is said, "No person is given this name in the Arabic language except from forgetfulness, therefore, reminding is the solution to the dilemma. As for the one who came to hear the reminder himself, do not rebuke him or hate him in public. God, because of your hatred or loathing of him, even if he is committing a sin and you know about it, you do not have the right to prevent him from hearing the remembrance of God, especially if he is coming on his own two feet and by himself, then you sing that the elite of the people hear and remember and the poor and weak, no, not for you: you are the one who deprived him of the remembrance while he was coming to you with good news, you hated him so he returned in a state of contempt, and perhaps he will not return to the remembrance session again, and because of you.

Allah says

أَمَّا مَنِ ٱسۡتَغۡنَىٰ (5) فَأَنتَ لَهُۥ تَصَدَّىٰ (6)  وَمَا عَلَيۡكَ أَلَّا يَزَّكَّىٰ (7) 

As for him who is self-sufficient (5), you are his caretaker (6). And there is no blame upon you if he does not purify himself (7)

This is a great benefit, and it is the purpose of the mission of the messengers, the admonition of the admonishers, and the reminder of the reminders. So, your turning to one who came to you in need of that from you is the most appropriate and necessary thing. As for your turning to and exposing yourself to the self-sufficient rich person who does not ask or seek fatwas due to his lack of desire for good, while leaving behind someone who is more important than him, then this is not appropriate for you, because there is no blame upon you if he does not purify himself. If he does not purify himself, then you are not accountable for the evil he has done. This indicates the well-known principle, that “A known matter should not be abandoned for an imagined matter, nor a realized interest for an imagined interest.” And it is necessary to turn to the seeker of knowledge, who is in need of it, and who is more eager for it than anyone else. As for the one who is self-sufficient in your guidance, then you You are exposed to him and listen to his words, and what is it that you cannot purify yourself from your disbelief? As for the one who is independent of your guidance, you are exposed to him and listen to his words, and what is it that you cannot purify yourself from your disbelief?

A look into the Noble Verses

As for the one who is independent of his wealth, power, children, or whatever, who is independent of Allah Almighty? The one whom He has given, bestowed, and supported with lawful, good, and blessed sustenance. Even if this sustenance comes in the form of the servant's own diligence, it is pure sustenance from Allah. Many in this life possess the same abilities as you, or perhaps even more, yet they have been deprived of sustenance due to war, slavery, or other injustices of life. We ask Allah for forgiveness and well-being for us and for them. This one who is independent of what he possesses: you stand in his way, i.e., you stand as a barrier to his needs, preventing him from going out to meet his needs, reciting verses from the Wise Remembrance to him. It is not your responsibility that he purify himself. You are not to blame him for not believing. You are merely a warner, and you are not responsible for the consequences.

Allah says

وَأَمَّا مَن جَآءَكَ يَسۡعَىٰ (8)  وَهُوَ يَخۡشَىٰ (9)  فَأَنتَ عَنۡهُ تَلَهَّىٰ (10

And as for him who comes to you striving (8) and he fears (9) - you are distracted from him. (10)

And as for him who was eager to meet you and fears God for falling short in seeking guidance, you are distracted from him. It is not as you did, O Messenger. This Surah is an admonition for you and for everyone who wishes to be admonished. So whoever wishes, let him remember God and fulfill His revelation. This revelation, which is the Qur’an, is in honored, respected, and exalted pages, purified from defilement, excess, and deficiency, in the hands of angelic scribes, ambassadors between God and His creation, noble of creation, whose morals and actions are righteous and pure. But as for him who was eager to meet you and fears God for falling short in seeking guidance, you are distracted from him. It is not as you did, O Messenger. This Surah is an admonition for you and for everyone who wishes to be admonished. So whoever wishes, let him remember God. And He completed His revelation. This revelation, which is the Qur'an, is in revered, honored, and exalted scriptures, purified from defilement, excess, and deficiency, by the hands of angelic scribes, ambassadors between God and His creation, noble of creation, whose morals and actions are righteous and pure. This indicates the well-known principle that "No known matter should be abandoned for an imagined matter, nor a realized interest for an imagined interest." And that one should turn to the seeker of knowledge, the one in need of it, and the one who is more eager for it than others.

A look at the Noble Verses

This is a fundamental principle in dealing with those who are called upon. You must learn and teach what you have learned, and be patient with the one you are teaching, even if he slips up from what you say. He is not a solid rock that does not sense or feel; rather, he senses and understands. It is not your shouting at him that will change him, nor is it your frowning at him that will change him. Rather, it is God Almighty who will change him: "But if they stray, then I am their physician." God heals each one of us individually in the manner that he hears and sees from within himself. Those who are not reformed except by hardships, and there are those among us who are not reformed except by giving, so O Allah, we ask that we be servants of giving, not servants of testing. The verses indicate that you should not be distracted from this person who came to you willingly, and distraction is the brother of play: what is done to waste time, except that playing is sometimes educational and has benefits, but O Allah, there is no benefit behind it, and Allah is Most High and All-Knowing.

Allah says

كَلَّآ إِنَّهَا تَذۡكِرَةٞ (11)

No indeed! It is a reminder (11)

That is, truly, this sermon is a reminder from God, by which He reminds His servants, explains to them in His Book what they need, and distinguishes right guidance from wrong.

Allah says

 فَمَن شَآءَ ذَكَرَهُۥ (12) 

So whoever wills may remember it (12)

That is, may act upon it, as God Almighty said: {And say, "The truth is from your Lord. So whoever wills - let him believe; and whoever wills - let him disbelieve."}

Allah says

فِي صُحُفٖ مُّكَرَّمَةٖ (13)

In honored scriptures (13)

In scriptures: transcribed from the Preserved Tablet.

Allah says

 مَّرۡفُوعَةٖ مُّطَهَّرَةِۭ (14)

Exalted and purified (14)

[ Exalted in status and rank, purified from the horizons and from being reached by the hands of the devils or from being enchanted by them.

Allah says

بِأَيۡدِي سَفَرَةٖ (15)  كِرَامِۭ بَرَرَةٖ (16) 

By the hands of scribes (15) Noble and righteous (16)

By the hands of scribes: angels who copy it from the Preserved Tablet. {Noble} - meaning: abundant in goodness and blessings, {righteous} in their hearts and deeds. All of this is to preserve His Book by God, who made the ambassadors to the Messengers the noble, strong, and pious angels. He did not allow the devils to have any control over it. This is one of the things that necessitates belief in it and acceptance of it. However, despite this, man refused to be anything but ungrateful.

Allah says

قُتِلَ ٱلۡإِنسَٰنُ مَآ أَكۡفَرَهُۥ (17) 

Man is killed ! How ungrateful he is! (17)

The disbelieving man is cursed and punished. How intense is his disbelief in his Lord! Has he not seen from what God created the first time? God created him from a small amount of fluid—which is semen—and determined his stages. Then He showed him the path of good and evil. Then He caused him to die and made a place for him to be buried. Then, if He wills, He will bring him back to life and resurrect him after his death for judgment and recompense. The matter is not as the unbeliever says and does. He has not fulfilled what God commanded him to do in terms of faith and obedience.

Allah says

مِنۡ أَيِّ شَيۡءٍ خَلَقَهُۥ (18)

From what thing did He create him? (18)

He was created from the weakest of things.

Allah says

 مِن نُّطۡفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ (19)

From a sperm-drop He created him, then proportioned him. (19)

God created him from a despised water, then proportioned his creation, formed him into a well-proportioned human being, and perfected his apparent and hidden faculties.

Allah says

 ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ (20)

Then He made the way easy for him. (20)

{Then He made the way easy for him} - meaning: He made the religious and worldly causes easy for him, guided him to the path, [made it clear], and tested him with commands and prohibitions.

Allah says

 ثُمَّ أَمَاتَهُۥ فَأَقۡبَرَهُۥ (21)

Then He caused him to die and placed him in the grave. (21)

{Then He caused him to die and placed him in the grave} - meaning: He honored him with burial, and did not make him like other animals whose carcasses lie on the face of the earth.

Allah says

 ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ (22)

Then, when He wills, He will resurrect him (22)

{Then, when He wills, He will resurrect him} - meaning, He will resurrect him after his death for recompense. God is the One who alone manages and directs man in these ways, and no one shares in this.

Allah says

﴿ كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ﴾ (23) 

“No! He has not yet accomplished what God has commanded him.” (23)

He does not do what God has commanded him, nor has he accomplished what He has imposed upon him. Rather, he continues to fall short of what is required of him.

Allah says

 فَلۡيَنظُرِ ٱلۡإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ (24)

So let man look at his food (24)

Then God guided him to look and reflect on his food, and how it came to be after it had been subjected to many layers, and He made it easy for him, saying: {So let man look at his food}

Allah says

 أَنَّا صَبَبۡنَا ٱلۡمَآءَ صَبّٗا (25)

Indeed, We poured down water upon him, and he said: (25)

[Indeed, We poured down water abundantly.] - meaning, We sent down rain upon the earth in abundance.

Allah says

 ثُمَّ شَقَقۡنَا ٱلۡأَرۡضَ شَقّٗا (26)

Then We split the earth open (26)

Let man ponder: How did God create his food, which is the basis of his life? We poured down water abundantly upon the earth, then split it open with what We produced from it of diverse vegetation. We caused to grow therein grain, grapes, fodder for animals, olives, palm trees, gardens with great trees, fruits, and pastures for you and your livestock.

Allah says

فَأَنۢبَتۡنَا فِيهَا حَبّٗا (27)

So We caused to grow therein grain (27)

[So We caused to grow therein] various kinds of delicious foods and tasty sustenance {grain}. This includes all grains of all kinds.

Allah says

 وَعِنَبٗا وَقَضۡبٗا (28)

And grapes and herbage (28)

Which is the herbage .

Allah says

 وَزَيۡتُونٗا وَنَخۡلٗا (29)

And olives and palm trees (29)

And olives and palm trees. He singled out these four because of their many benefits and advantages.

Allah says

 وَحَدَآئِقَ غُلۡبٗا (30)

And gardens of dense foliage (30)

That is, orchards containing many intertwined trees.

Allah says

 وَفَٰكِهَةٗ وَأَبّٗا (31) 

And fruits and herbage (31)

{ And fruits and herbage. Fruit: what people enjoy, such as figs, grapes, peaches, pomegranates, and other fruits.

Allah says

مَّتَٰعٗا لَّكُمۡ وَلِأَنۡعَٰمِكُمۡ (32)

For your enjoyment and for your livestock (32)

And herbage: what livestock and cattle eat. That is why He said: {For your enjoyment and for your livestock}, which God created and subjected to you. Whoever contemplates these blessings will be obliged to thank their Lord, make an effort to turn to Him, turn to His obedience, and believe in His messages.

Allah says

 فَإِذَا جَآءَتِ ٱلصَّآخَّةُ (33)

So when the Deafening Blast comes (33)

That is, when the shout of the Resurrection comes, the ears will be deafened by its terror, and hearts will be shaken by it on that Day, because of the horrors people will see and the great need for past deeds.

Allah says

 يَوۡمَ يَفِرُّ ٱلۡمَرۡءُ مِنۡ أَخِيهِ (34) 

The Day when a man will flee from his brother (34)

{A man will flee} from the people he loves most and is most compassionate to him, {from his brother, his mother, his father, his wife, his children} - that is, his wife.

Allah says

وَأُمِّهِۦ وَأَبِيهِ (35)  وَصَٰحِبَتِهِۦ وَبَنِيهِ (36) لِكُلِّ ٱمۡرِيٕٖ مِّنۡهُمۡ يَوۡمَئِذٖ شَأۡنٞ يُغۡنِيهِ (37) 

And his mother, his father (35) and his wife, his children (36) For every man among them, that Day, will be sufficient for him. (37)

When the cry of the Day of Resurrection comes, the terror of which will deafen the ears, the day when a man will flee from his brother, his mother, his father, his wife, and his children. Each one of them will have a matter that will occupy him and prevent him from being distracted by anything else.

Allah says

وُجُوهٞ يَوۡمَئِذٖ مُّسۡفِرَةٞ (38) 

Faces that Day will be radiant (38)

That is, joy and happiness will be evident on them, from what they have learned of their salvation and their attainment of bliss.

Allah says

ضَاحِكَةٞ مُّسۡتَبۡشِرَةٞ (39)

Laughing, rejoicing (39)

The faces of the people of bliss on that Day will be bright, joyful, and happy, while the faces of the people of Hellfire will be dark and black, covered in humiliation. Those described with this description are those who disbelieved in God's blessings, denied His signs, and dared to violate His prohibitions through immorality and transgression.

Allah says

 وَوُجُوهٞ يَوۡمَئِذٍ عَلَيۡهَا غَبَرَةٞ (40)

And faces, that Day, will be covered with dust (40)

[And faces] of the wretched, that Day, will be covered with dust.]

Allah says

تَرۡهَقُهَا قَتَرَةٌ (41)

A heavy rain will overtake it (41)

It is black, dark, and pitch black. It has despaired of all good, and it knows its misery and destruction.

Allah says

 أُوْلَٰٓئِكَ هُمُ ٱلۡكَفَرَةُ ٱلۡفَجَرَةُ (42)

Those are the disbelievers, the wicked. (42)

They are the disbelievers, the wicked. - meaning: those who disbelieved in God's blessings, denied God's signs, and dared to violate His prohibitions. We ask God for forgiveness and well-being, for He is Generous and Kind. [And praise be to God, Lord of the Worlds]