Bismi Allahi arrahmani arraheem
tafseer
The
commentators and traditionists are unanimous about the occasion of the
revelation of this Surah. According to them, once some big chiefs of
Makkah were sitting in the Holy Prophet's assembly and he was earnestly
engaged in trying to persuade them to accept Islam. At that very point, a
blind man, named Ibn Umm Maktum, approached him to seek explanation of
some point concerning Islam. The Holy Prophet (upon whom be peace)
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 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 be was
inclined to accept it and had approached the Holy Prophet in search of
the truth. Hadrat Aishah states that coming to the Holy Prophet 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
the Holy Prophet: "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 the Holy Prophet (upon whom be peace as a
Messenger of Allah and the Quran as a Book of Allah. Contrary to this,
Ibn Zaid has interpreted the words la allahu yazzakka of verse 3 to
mean: la allahu yuslim: "maybe that he accepts Islam." (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 the Holy Prophet 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 the Holy Prophet's assembly
at that time, have been given in different traditions. In this list we
find the names of `Utbah, Shaibah, Abu Jahl, Umayyah bin Khalaf, Ubayy
bin 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 Holy Prophet 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.
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 Holy
Prophet (upon whom be peace) 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 the Holy
Prophet (upon whom be peace). 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. But, as a matter of
fact, when a caller to Truth embarks on his mission of conveying his
message to the people, he naturally wants the most influential people of
society to accept his message so that his task becomes easy, for even
if his invitation spreads among the poor and weak people, it cannot make
much difference. Almost the same attitude had the Holy Prophet (upon
whom be peace) also adopted in the beginning, his motive being only
sincerity and a desire to promote his mission and not any idea of
respect for the big people and hatred for the small people. But 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 the
Holy Messenger of Allah (upon whom be peace). In this, first they have
been reproved for their attitude which they had adopted against their
Creator, Providence and Sustainer. 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.
The
style of this first sentence is elegant and subtle. Although in the
following sentences the Holy Prophet (upon whom be peace) has been
directly addressed, which by itself shows that the act of frowning and
turning aside had issued forth from him, the discourse has been opened
in a manner as though it was not he but some one else who had so acted.
By this style the Holy Prophet (upon whom be peace), by a subtle method,
has been made to realize that it was an act unseemly for him. Had
somebody familiar with his high morals witnessed it, he would have
thought that it was not he but some other person who had behaved in that
manner.
The
blind man referred to here implies, as we have explained in the
Introduction, the well-known Companion, Hadrat Ibn Umm Maktum. Hafiz Ibn
'Abdul Barr in Al-Isti'ab and Hafiz Ibn Hajar in Al-Isbah have stated
that he was a first cousin of the Holy Prophet's wife, Hadrat Khadijah.
His mother, Umm Maktum, and Hadrat Khadijah's father, Khuwailid, were
sister and brother to each other. After one knows his relationship with
the Holy Prophet, there remains no room for the doubt that he had turned
away from him regarding him as a poor man having a low station in life,
and attended to the high-placed people, for he was the Holy Prophet's
brother-in-law and a man of noble birth. The reason why the Holy Prophet
had shown disregard for him is indicated by the word a ma (blind man),
which Allah Himself has used as the cause of the Holy Prophet's
inattention. That is, the Holy Prophet thought that even if a single man
from among the people whom he was trying to bring to the right path,
listened to him and was rightly guided, be could become a powerful means
of strengthening Islam. On the contrary, Ibn Umm Maktum was a blind
man, who could not prove to be so useful for Islam because of his
disability as could one of the Quraish elders on becoming a Muslim.
Therefore, he should not interrupt the conversation at that time;
whatever he wanted to ask or learn, he could ask or learn at some later
time.
2This
is the real point which the Holy Prophet (upon whom be peace) had
overlooked in the preaching of Islam on that occasion, and for teaching
him the same Allah first reproved him on his treatment of Ibn Umm
Maktum, and then ' told him what really deserved to occupy his attention
as preacher of the Truth and what did not. There is a man whose
apparent state clearly shows that he is a seeker after truth: he fears
lest he should follow falsehood and invite Allah's wrath; therefore, he
comes all the way in search of the knowledge of the true faith. There is
another man, whose attitude clearly reflects that he has no desire for
the truth; rather on the contrary, he regards himself as
self-sufficient, having no desire to be guided to the right way. Between
these two kinds of men one should not see whose becoming a Muslim would
be of greater use for Islam and whose becoming a believer could not be
of any use in its propagation. But one should see as to who was inclined
to accept the guidance and reform himself, and who was least interested
in this precious bargain. The first kind of man, whether he is blind,
lame, crippled. or an indigent mendicant, who might apparently seem
incapable of rendering any useful service in the propagation of Islam,
is in any case a .valuable man for the preacher to the Truth. To him
therefore he should attend, for the real object of this invitation is to
reform the people, and the apparent state of the person shows that if
he was instructed he would accept guidance. As for the other kind of
man, the preacher has no need to pursue him, no matter how influential
he is in society. For his attitude and conduct openly proclaim that he
has no desire for reform; therefore, any effort made to reform him would
be mere waste of time. If he has no desire to reform himself, he may
nor the loss would be his, the preacher would not at all be accountable
for it.
3That
is, "You should never do so: do not give undue importance to those who
have forgotten God and become proud of their high worldly position. The
teaching of Islam is not such that it should be presented solicitously
before him who spurns it, nor should a man like you try to invite these
arrogant people to Islam in a way as may cause them the misunderstanding
that you have a selfish motive connected with them, and that your
mission would succeed only if they believed, otherwise not, whereas the
fact is that the Truth is as self-sufficient of them as they are of the
Truth."
4The allusion is to the Qur'an.
5"Purified"
: free from all kinds of mixtures of false ideas and thoughts, and
presenting nothing but the pure Truth. There is no tinge whatever in
these scrolls of the impurities with which the other religious boors of
the world have been polluted. They have been kept pure and secure from
all kinds of human speculation and evil suggestions.
6This
refers to the angels who were writing the scrolls of the Qur'an under
the direct guidance of Allah, were guarding them and conveying them
intact to the Holy Prophet (upon whom be peace). Two words have been
used to qualify them: karim, i.e. noble, and barr, i.e. virtuous. The
first word is meant to say that they are . so honored and noble that it
is not possible that such exalted beings would commit even the slightest
dishonesty in the trust reposed in them. The second word has been used
to tell that they carry out the responsibility entrusted to them of
writing down the scrolls, guarding them and conveying them to the
Messenger with perfect honesty and integrity.
7If
the context in which these verses occur, is considered deeply, it
becomes obvious that here the. Qur'an has not been praised for the sake
of its greatness and glory but to tell the arrogant people, who were
repudiating its message with contempt, plainly: "The glorious Qur'an is
too holy and exalted a Book to be presented before you humbly with the
request that you may kindly accept it if you so please. For it does not
stand in need of you as you stand in need of it. If you really seek your
well-being, you should clear your head of the evil thoughts and submit
to its message humbly; otherwise you are not so self-sufficient of this
Book as this Book is self-sufficient of you. Your treating it with scorn
and contempt will not affect its glory and greatness at all, rather
your own pride and arrogance will be ruined on account of it.
8From
here the rebuke turns directly against the disbelievers, who were
treating the message of the Truth with scant attention. Before this,
from the beginning of the Surah to verse 16, the address though
apparently directed to the Holy Prophet (upon whom be peace), was
actually meant to reprimand the disbelievers, as if to say: "O Prophet,
why are you ignoring a seeker after truth and paying all your attention
to those who are worthless from your mission's point of view? they do
not deserve that a great Prophet like you should present a sublime thing
like the Qur'an before them."
9At
all such places in the Qur'an, "man" does not imply every individual of
the human race but the people whose evil traits of character are
intended to be censured. At some places the word "man" is used because
the evil traits are found in most of human beings, and at others for the
reason that if the particular people are pin-pointed for censure, it
engenders stubbornness. Therefore, admonition is given in general terms
so as to be more effective. (For further explanation, see E.N. 65 of Ha
Mim As-Sajdah, E.N. 75 of Ash-Shura).
10Another
meaning also can be: "What caused him to be inclined to kufr?" Or, in
other words: "On what strength does he commit kufr?' Kufr?" then means
denial of the Truth as well as ingratitude for the favors of one's
benefactor and also rebellious attitude against one's Creator,
Providence and Master.
11That
is, let him first consider out of what he was created, where he was
nourished and developed, by what way he came into the world, and from
what helpless state he began his life in the world. Why does he forget
his such beginning and becomes involved in conceit and haughtiness and
why does he feel so puffed up as to resist his Creator and stand before
Him as an adversary? (The same theme has been expressed in Ya Sin 77-78
above).
12That
is, he was yet developing and taking shape in his mother's womb when
his destiny was set for him. It was determined what would be his sex,
his color, his size; the extent and volume of his body, the extent to
which his limbs would be sound or unsound, his appearance and voice, the
degree of Physical strength and mental endowments, what would be the
land, the family, the conditions and environments in which he would take
birth, develop and be molded into a specific person, what would be the
hereditary influences and effects of the surroundings and the role and
impact of his own self in the make-up of his personality, the part he
would play in his life of the world, and how long he would be allowed to
function on the earth. He cannot swerve even a hair-breadth from his
destiny, nor can effect the slightest alteration in it. Then, how
strange is his daring and stubbornness! He commits disbelief of the
Creator before Whose destiny he is so helpless and powerless!
13That
is, He created all those means and provisions in the world, which he
could utilize, otherwise all the capabilities of his body and mind would
have remained useless, had not the Creator provided the. means and
created the possibilities on the earth to employ them. Furthermore, the
Creator also gave him the opportunity to choose and adopt for himself
whichever of the ways, good or evil, of gratitude or ingratitude, of
obedience or disobedience, that he pleased. He opened up both the ways
before him and made each way smooth and easy so that he could follow any
way that he liked.
14That
is, not only in the matter of birth and destiny but in the matter of
death also he is absolutely helpless before his Creator. Neither he can
take birth by his choice nor die by his choice, nor can defer his death
even by a moment. He dies precisely at the appointed time, in the
appointed place, under the appointed circumstances that have been
decreed for his death, and he is deposited in the type of grave destined
for him whether it is the belly of the earth, the depths of the sea, a
bonfire. or the stomach of a beast. Nothing to say of the man, even the
whole world together cannot change the Creator's decree in respect of
any person.
15That
is, he does not either have the power to refuse to rise up when the
Creator may will to resurrect him after death. When he was first
created, he was not consulted: he was not asked whether he wanted to be
created or not. Even if he had refused, he would have been created.
Likewise, his resurrection also is not dependent upon his will and
assent that he may rise from death if he so likes, or refuse to rise if
he does not like. In this matter also he is absolutely helpless before
the Creator's will. Whenever He wills He will resurrect him, and he will
have to rise whether he likes it or not.
16"Duty"
implies the duty that Allah has enjoined on every man in the form of
natural guidance as well as the duty to which man's own existence and
every particle of the universe, from the earth to the heavens, and every
manifestation of Divine power are pointing, and that duty also which
Allah has conveyed in every age through His Prophets and Books and
disseminated through the righteous people of every period. (For
explanation, see E.N. 5 of Surah Ad- Dahr). In the present context the
object is to express the meaning that on the basis of the truths stated
in the above verses, it was man's duty to have obeyed his Creator, but,
contrary to this, he adopted the way of disobedience and did not fulfill
the demand of his being His creature.
17That
is, let him consider the food, which he regards as an ordinary thing,
how it is created. Had God not provided the means for it, it was not in
the power of man himself to have created the food on the earth in any
way.
18This
refers to rainwater: water vapors are raised in vast quantities from
the oceans by the heat of the sun: then they are turned into thick
clouds; then the winds blow and spread them over different parts of the
earth; then because of the coolness in the upper atmosphere the vapors
turn back to water and fall as rain in every area in a particular
measure. The water not only falls as rain directly on the earth but also
collects underground in the shape of wells and fountains, flows in the
form of rivers and streams, freezes on the mountains as snow and melts
and flows into rivers in other seasons as well than the rainy season.
Has man himself made all these arrangements? Had his Creator not
arranged this for his sustenance, could man survive on the earth?
19"Cleaving
the earth asunder" implies cleaving it in a way that the seeds, or
seed-stones, or vegetable seedlings that man sows or plants in it, or
which are deposited in it by winds or birds, or by some other means,
should sprout up. Man can do nothing more than to dig the soil, or
plough it, and bury in it the seeds that God has already created. Beyond
this everything is done by God. It is He Who has created the seeds of
countless species of vegetable; it is He Who has endowed these seeds
with the quality that when they are sown in the soil, they should sprout
up and from every seed vegetable of its own particular species should
grow. Again it is He Who has created in the earth the capability that in
combination with water it should break open the seeds and develop and
nourish every species of vegetable with the kind of food suitable for
it. Had God not created the seeds with these qualities and the upper
layers of the earth with these capabilities, man could not by himself
have arranged any kind of food on the earth.
20That
is, "A means of sustenance not only for you but also for those animals
from which you obtain items of food like meat, fat, milk, butter, etc.
and which perform countless other services also for your living. You
benefit by all this and yet you disbelieve in God Whose provisions
sustain you."
21The final terrible sounding of the Trumpet at which all dead men shall be resurrected to life.
22A
theme closely resembling this has already occurred in AI-Ma'arij: 10-14
above. "Fleeing" may also mean that when he sees those nearest and
dearest to him in the .world, involved in distress, instead of rushing
forth to help them, he will run away from them lest they should call out
to him for help; and it may also mean that when they see the evil
consequences of committing sin for the sake of one another and
misleading one another, fearless of God and heedless of the Hereafter,
in the world, each one would flee from the other lest the other should
hold him responsible for his deviation and sin. Brother will fear
brother, children their parents, husband his wife, and parents their
children lest they should become witnesses in the case against them.
23A
tradition has been reported in the. Hadith by different methods and
through different channels, saying that the Holy Prophet (upon whom be
peace) said: "On the Day of Resurrection all men will rise up naked."
One of his wives (according to some reporters, Hadrat `A'ishah,
according to others, Hadrat Saudah, or a woman) asked in bewilderment:
"O Messenger of Allah, shall we (women) appear naked on that Day before
the people?” The Holy prophet recited this very verse and explained that
on that Day each one will have enough of his own troubles to occupy
him, and will be wholly unmindful of others. (Nasa'i, Tirmidhi, Ibn Abi
Hatim, Ibn Jarir, Tabarani Ibn Marduyah, Baihaqi, Hakim).
Bismillaahir Rahmaanir Raheem
- 'Abasa wa tawallaa.
- An jaa-ahul 'a-maa
- Wa maa yudreeka la'allahu yaz zakkaa.
- Aw yazzakkaru fatanfa 'ahuz zikraa.
- Amma manis taghnaa
- Fa-anta lahu tasaddaa
- Wa ma 'alaika allaa yaz zakka.
- Wa amma man jaa-aka yas'a
- Wahuwa yakhshaa,
- Fa-anta 'anhu talah haa.
- Kalla innaha tazkirah
- Faman shaa a zakarah
- Fi suhufim mukar rama,
- Marfoo'atim mutah hara,
- Bi'aidee safara
- Kiraamim bararah.
- Qutilal-insanu maa akfarah.
- Min aiyyi shai-in Khalaq
- Min nutfatin khalaqahoo faqaddarah.
- Thummas sabeela yas-sarah
- Thumma amatahu fa-aqbarah
- Thumma iza shaa-a ansharah
- Kalla lamma yaqdi maa amarah.
- Falyanzuril insanu ilaa ta-amih
- Anna sabab nalmaa-a sabba.
- Thumma sha qaqnal-arda shaqqa.
- Fa ambatna feeha habba
- Wa 'inabaw-wa qadba
- Wa zaitoonaw wanakh la'
- Wa hadaa-iqa ghulba
- Wa faki hataw-wa abba.
- Mata'al-lakum wa li-an'amikum.
- Faiza jaa-atis saakhah.
- Yauma yafir-rul mar-u min akheeh
- Wa ummihee wa abeeh
- Wa sahi batihee wa baneeh.
- Likul limri-im-minhum yawmaa-izin shaa nuy-yughneeh
- Wujoo huny-yauma-izim-musfira;
- Dahi katum mustab shirah
- Wa wujoohuy yauma-izin 'alaiha ghabar a
- Tarhaquha qatarah.
- Ulaa-ika humul-kafa ratul-fajarah.
- Transliteration: Bismillahir Rahmanir Rahim.
In the name of Allah, Most Gracious, Most Merciful.
- (The Prophet) frowned and turned away,
- Because there came to him the blind man (interrupting).
- But what could tell thee but that perchance he might grow (in spiritual understanding)?-
- Or that he might receive admonition, and the teaching might profit him?
- As to one who regards Himself as self-sufficient,
- To him dost thou attend;
- Though it is no blame to thee if he grow not (in spiritual understanding).
- But as to him who came to thee striving earnestly,
- And with fear (in his heart),
- Of him wast thou unmindful.
- By no means (should it be so)! For it is indeed a Message of instruction:
- Therefore let whoso will, keep it in remembrance.
- (It is) in Books held (greatly) in honour,
- Exalted (in dignity), kept pure and holy,
- (Written) by the hands of scribes-
- Honourable and Pious and Just.
- Woe to man! What hath made him reject Allah;
- From what stuff hath He created him?
- From a sperm-drop: He hath created him, and then mouldeth him in due proportions;
- Then doth He make His path smooth for him;
- Then He causeth him to die, and putteth him in his grave;
- Then, when it is His Will, He will raise him up (again).
- By no means hath he fulfilled what Allah hath commanded him.
- Then let man look at his food, (and how We provide it):
- For that We pour forth water in abundance,
- And We split the earth in fragments,
- And produce therein corn,
- And Grapes and nutritious plants,
- And Olives and Dates,
- And enclosed Gardens, dense with lofty trees,
- And fruits and fodder,-
- For use and convenience to you and your cattle.
- At length, when there comes the Deafening Noise,-
- That Day shall a man flee from his own brother,
- And from his mother and his father,
- And from his wife and his children.
- Each one of them, that Day, will have enough concern (of his own) to make him indifferent to the others.
- Some faces that Day will be beaming,
- Laughing, rejoicing.
- And other faces that Day will be dust-stained,
- Blackness will cover them:
- Such will be the Rejecters of Allah, the doers of iniquity.
- Transliteration: Bismillahir Rahmanir Rahim.
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