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Holy
Quran Section
> English
Translation and Commentary of the Holy Quran by
Maulana Muhammad Ali (Table of
Contents)
>
Chapter 80: (‘Abasa: He
Frowned) Chapter
80: (‘Abasa: He Frowned) 1.
Introduction: 2. Translation: 2 Because the blind man came to him.a 3 And what would make thee know that he might purify himself, 4 Or be mindful, so the Reminder should profit him? 5 As for him who considers himself free from need 7 And no blame is on thee, if he purify himself not.a 8 And as to him who comes to thee striving hard, 10 To him thou payest no regard. 11 Nay, surely it is a Reminder. 12 So let him, who will, mind it. 16 Noble, virtuous.a 17 Woe to man! How ungrateful is he! 18 Of what thing did He create him? 19 Of a small life-germ. He creates him, then proportions him,a 20 Then makes the way easy for him, 21 Then He causes him to die, then assigns to him a grave, 22 Then, when He will, He raises him to life again. 23 Nay, but he does not what He commands him. 24 Then let man look at his food — 25 How We pour down abundant water, 26 Then cleave the earth, cleaving (it) asunder, 27 Then cause the grain to grow therein, 29 And the olive and the palm, 32 A provision for you and your cattle. 33 But when the deafening cry comes,a 34 The day when a man flees from his brother, 35 And his mother and his father, 36 And his spouse and his sons. 37 Every man of them, that day, will have concern enough to make him indifferent to others. 38 Faces on that day will be bright, 40 And faces on that day will have dust on them, 41 Darkness covering them.a 42 Those are the disbelievers, the wicked. 3. Commentary: It may be noted that the chief trait of the Holy Prophet’s character was his great regard for the poor. There are numerous incidents on record showing how he would do an old woman’s work for her, and how he, even when the head of a State at Madinah, would carry the load for one too weak to bear it. His wife Khadijah thus describes this trait of his character: "Never, never will Allah bring thee to disgrace, for thou art true to ties of relationship, and honourest thy guest and earnest for the indigent and helpest all in real distress" (B1:1).He not only loved the poor from his youth to his old age, from the time that he was an ordinary citizen to the time that he became the ruler of the whole of Arabia, but he himself chose to be classed among the poor in his life as well as in his death. Even when the wealth of Arabia lay at his feet, and his wives claimed share in that wealth, he showed his readiness to sacrifice every comfort, but not the honour of remaining a poor man. [Back to verse 2] 7a. If the Quraish leaders would not come out of the impurities of sin, the Prophet was not to blame for it, so that on their account he should neglect the poor who came to him earnestly desirous to be delivered from the bondage of sin. [Back to verse 7] 16a. The six verses from 11 to 16 are really a comfort to the Holy Prophet for the hint contained in the first ten is that the leaders would not mind his warning or accept his message, and that therefore he must apply himself to the poor, who would be raised to eminence by the Qur’an. These verses tell him that the Qur’an is a tadhkirah, a reminder, a source of eminence (7:2b). Vv. 15 and 16 clearly state that the scribes of the Qur’an will be virtuous men, who will be honoured in the world. Not only was this true of men like Abu Bakr, ‘Umar, ‘Uthman and ‘Ali, who were among the first scribes of the Holy Qur’an, but even in its later history great rulers of empires earned their livelihood by writing copies of the Holy Qur’an. Hence the prophecy was given as a comfort to the Holy Prophet that he should not be grieved because the rich and the leaders did not accept him, for the poor who accepted him would be raised to eminence through the Holy Qur’an. [Back to verse 16] 19a. Qaddara (inf. taqdir) ordinarily signifies he made a thing according to a measure, or proportioned it, the significance being that God has allotted to man a certain sphere in which he can make progress. But it sometimes carries the same significance as aqdara, viz., he empowered him, enabled him, rendered him able (LL), and the meaning in this case would be that Allah has not only created man, but he has also given him power and ability, so that he can make progress, if he likes. [Back to verse 19] 33a. Sakhkhah literally signifies a cry that deafens by its vehemence (LL). Hence it is made to apply to the day of Resurrection; but it also means any calamity or misfortune, or a severe calamity (LL). [Back to verse 33] 41a. The brightness of the faces spoken of here indicates their joy; their being covered by darkness indicates sorrow or gloom. [Back to verse 41]
Holy
Quran Section
> English
Translation and Commentary of the Holy Quran by
Maulana Muhammad Ali (Table of
Contents)
>
Chapter 80: (‘Abasa: He
Frowned)
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