He Frowned — Verse 6

to him you do attend tasaddā a variant reading has tassaddā where the original second tā’ of tatasaddā has been assimilated with the sād him you accept and turn your attention to;

As for him who deemed himself without need, to him dost thou attend. “This man has shown himself to have no need for Me and worshiped another in place of Me, and he is deluded by his wealth and blessings: He reckons that his wealth will make him last forever [104:3]. He fancies that the property will keep him in this world forever. He does not know that the wealth is the cause of his punishment and increase in his chastisement.” One of the great ones of the religion said, “Gold, silver, and the various sorts of wealth are not this world itself, but the vessels and containers of this world. In the same way, the servant's movements and stillnesses and his acts of obedience are not the religion itself, but the vessels and containers of the religion. Religion is all burning and pain, and this world is all remorse and cold wind. All the gold, silver, and sorts of wealth that belonged to Korah were not reprehensible. But, when the rightful due of the Real was sought from him, he refused and would not discharge it. The pull of his heart toward gold, silver, and the wealth of this world was reprehensible. “There is many a person who has not seen a penny in his dreams but who tomorrow will be the Pharaoh of the folk of this world, for his heart is defiled by avarice for this world. And there is many a person who has been given possession of the wealth of this world who tomorrow will give back his heart without any apparent scar from this world.” The final end of a man who keeps the religion and lets go of this world is what He says at the end of the surah:

As for him who deemed himself without need, to him dost thou attend. “This man has shown himself to have no need for Me and worshiped another in place of Me, and he is deluded by his wealth and blessings: He reckons that his wealth will make him last forever [104:3]. He fancies that the property will keep him in this world forever. He does not know that the wealth is the cause of his punishment and increase in his chastisement.” One of the great ones of the religion said, “Gold, silver, and the various sorts of wealth are not this world itself, but the vessels and containers of this world. In the same way, the servant's movements and stillnesses and his acts of obedience are not the religion itself, but the vessels and containers of the religion. Religion is all burning and pain, and this world is all remorse and cold wind. All the gold, silver, and sorts of wealth that belonged to Korah were not reprehensible. But, when the rightful due of the Real was sought from him, he refused and would not discharge it. The pull of his heart toward gold, silver, and the wealth of this world was reprehensible. “There is many a person who has not seen a penny in his dreams but who tomorrow will be the Pharaoh of the folk of this world, for his heart is defiled by avarice for this world. And there is many a person who has been given possession of the wealth of this world who tomorrow will give back his heart without any apparent scar from this world.” The final end of a man who keeps the religion and lets go of this world is what He says at the end of the surah:

As for him who deemed himself without need, to him dost thou attend. “This man has shown himself to have no need for Me and worshiped another in place of Me, and he is deluded by his wealth and blessings: He reckons that his wealth will make him last forever [104:3]. He fancies that the property will keep him in this world forever. He does not know that the wealth is the cause of his punishment and increase in his chastisement.” One of the great ones of the religion said, “Gold, silver, and the various sorts of wealth are not this world itself, but the vessels and containers of this world. In the same way, the servant's movements and stillnesses and his acts of obedience are not the religion itself, but the vessels and containers of the religion. Religion is all burning and pain, and this world is all remorse and cold wind. All the gold, silver, and sorts of wealth that belonged to Korah were not reprehensible. But, when the rightful due of the Real was sought from him, he refused and would not discharge it. The pull of his heart toward gold, silver, and the wealth of this world was reprehensible. “There is many a person who has not seen a penny in his dreams but who tomorrow will be the Pharaoh of the folk of this world, for his heart is defiled by avarice for this world. And there is many a person who has been given possession of the wealth of this world who tomorrow will give back his heart without any apparent scar from this world.” The final end of a man who keeps the religion and lets go of this world is what He says at the end of the surah:

As for him who deemed himself without need, to him dost thou attend. “This man has shown himself to have no need for Me and worshiped another in place of Me, and he is deluded by his wealth and blessings: He reckons that his wealth will make him last forever [104:3]. He fancies that the property will keep him in this world forever. He does not know that the wealth is the cause of his punishment and increase in his chastisement.” One of the great ones of the religion said, “Gold, silver, and the various sorts of wealth are not this world itself, but the vessels and containers of this world. In the same way, the servant's movements and stillnesses and his acts of obedience are not the religion itself, but the vessels and containers of the religion. Religion is all burning and pain, and this world is all remorse and cold wind. All the gold, silver, and sorts of wealth that belonged to Korah were not reprehensible. But, when the rightful due of the Real was sought from him, he refused and would not discharge it. The pull of his heart toward gold, silver, and the wealth of this world was reprehensible. “There is many a person who has not seen a penny in his dreams but who tomorrow will be the Pharaoh of the folk of this world, for his heart is defiled by avarice for this world. And there is many a person who has been given possession of the wealth of this world who tomorrow will give back his heart without any apparent scar from this world.” The final end of a man who keeps the religion and lets go of this world is what He says at the end of the surah:

أما مَن استغنى عن هديك، فأنت تتعرض له وتصغي لكلامه، وأي شيء عليك ألا يتطهر من كفره؟

فأنت تتعرض له لعله يهتدي.

( فَأَنتَ لَهُ تصدى ) أى : فأنت تتعرض له بالقبول ، وبالإِصغاء لكلامه ، رجاء أن يسلم ، فيسلم بعده غيره .يقال : تصدَّى فلان لكذا ، إذا تعرَّض له ، وأصله تصدَّدَ من الصَّدَد ، وهو ما استقبلك وصار قبالتك . .

يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: أما من استغنى بماله فأنت له تتعرّض رجاء أن يُسلِم.حدثنا ابن حميد، قال: ثنا مهران، عن سفيان ( أَمَّا مَنِ اسْتَغْنَى * فَأَنْتَ لَهُ تَصَدَّى ) قال: نـزلت في العباس.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، ثنا الحسن قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله: ( أَمَّا مَنِ اسْتَغْنَى ) قال عتبة بن ربيعة، وشيبة بن ربيعة .

"فأنت له تصدى"، تتعرض له وتقبل عليه وتصغي إليه كلامه، وقرأ أهل الحجاز: "تصدى" بتشديد الصاد على الإدغام، أي: تتصدى، وقرأ الآخرون بتخفيف الصاد على الحذف.

فَأَنْتَ لَهُ تَصَدَّى (6)والإِتيان بضمير المخاطب مُظهراً قبلَ المسند الفعلي دون اسْتِتاره في الفعل يجوز أن يكون للتقوي كأنه قيل : تتصدى له تصدياً ، فمناط العتاب هو التصدي القوي .ويجوز أن يكون مفيداً للاختصاص ، أي فأنت لا غيرُك تَتَصدّى له ، أي ذلك التصدّي لا يليق بك . وهذا قريب من قولهم : مثلُك لا يبخل ، أي لو تصدّى له غيرك لكان هَوناً ، فأما أنت فلا يتَصدى مثلك لمثله فمناط العتاب هو أنه وقع من النبي صلى الله عليه وسلم في جليل قدره .وقرأ نافع وابن كثير وأبو جعفر بفتح التاء وتشديد الصاد على إدغام إحدى التاءين في الصاد . والباقون بالفتح وتخفيف الصاد على حذف إحدى التاءين .والتصدّي : التعرض ، أطلق هنا على الإِقبال الشديد مجازاً .

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."

فأنت له تصدى أي تعرض له ، وتصغي لكلامه . والتصدي : الإصغاء ; قال الراعي :تصدى لوضاح كأن جبينه سراج الدجى يحني إليه الأساوروأصله تتصدد من الصد ، وهو ما استقبلك ، وصار قبالتك ; يقال : داري صدد داره أي قبالتها ، نصب على الظرف . وقيل : من الصدى وهو العطش . أي تتعرض له كما يتعرض العطشان للماء ، والمصاداة : المعارضة . وقراءة العامة تصدى بالتخفيف ، على طرح التاء الثانية تخفيفا . وقرأ نافع وابن محيصن بالتشديد على الإدغام .

The Prophet Muhammad was once preaching to the chiefs of the Quraysh in Makkah, when a blind man, ‘Abdullah ibn Umm al-Maktum, arrived at the gathering and said, ‘O, Prophet of God ! Please teach me something of what God has taught you.’ The arrival of a blind person at this juncture displeased the Prophet. These verses were revealed on that occasion. In these verses the apparent addressee is the Prophet Muhammad, but actually it has been clarified with reference to this incident that, in the eyes of God, those prominent people who have turned away from religion have no value. Before God, the valued person is the one who is imbued with the God-fearing spirit, though apparently he may be a ‘blind’ person.

لَعَلَّهُ يَزَّكَّىٰ أَوْ يَذَّكَّرُ‌ فَتَنفَعَهُ الذِّكْرَ‌ىٰ (May be, [ if you had attended him properly,] he would have attained purity, or have taken to the advice, and the advice would have benefited him....80:3-4). In other words, because Sayyidna ` Abdullah Ibn Umm Maktum ؓ was a genuine believer, any advice given to him would have benefited him and served to purify him. The companion sought enlightenment and its benefit was certain. If the Holy Prophet ﷺ enlightened him on the topic, he would have purified himself and attained perfection. If that did not happen, he would have at least attained the basic benefit of Divine remembrance. He would have improved the love and fear of Allah in his heart. The word dhikra means 'to remember Allah abundantly' [ Sihah ].1 (1) This interpretation is based on taking the word 'dhikra' in the sense of remembrance of Allah'. However, some other exegetes have taken this word to mean 'advice', and the translation of the text, as well as the explanation following in the next paragraph, is based on it. (Muhammad Taqi Usmani) On this occasion, the Qur’ an has used two sentences yazzakka and yazzakkaru. The first statement signifies 'to be purified' and the second statement signifies 'he may take heed and the reminder may benefit him'. The first stage is that of the 'righteous' who cleanse their inner and outer selves. The second stage is that of mubtadi 'beginners on the spiritual journey'. At this stage, the beginner is reminded of Allah which enhances the greatness and awe of Allah in his heart. The two sentences are disjoined by disjunctive particle sau (or) and technically they are not necessarily exclusive to one another. The sense is that` Abdullah Ibn Umm Maktum ؓ would have attained either both benefits, or at least, the second one, that is, increase in Allah's remembrance and in His awe, which is the initial step towards perfection An Important Qur’ anic Principle of Teaching and Preaching On this occasion, the Holy Prophet ﷺ was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage him on attaining perfection. On the other hand, he had to provide guidance to non-Muslims. The principle laid down here makes it clear that the first requirement takes priority over the second one. It is improper to delay the first task (educating Muslims) because of the second task. This indicates that education of Muslims and their reform are more important than, and take priority over, getting the non-Muslims to embrace the faith. Scholars should avoid any such indulgence when disposing of any doubts of the non-Muslims, which may create doubts or complaints in the minds of the general body of Muslims. The teachers, preachers and reformers need to keep in mind these Qur’ anic guidelines to maintain the welfare and priority of the Muslims. How beautifully Akbar Allahabadi, the Urdu poet, versifies this principle: بے وفا سمجھیں تمہیں اہل حرم اس سے بچو دیر والے کج ادا کہ دیں یہ بدنامی بھلی 'Protect yourselves from a position where people of the Haram (Muslims) call you unfaithful. As opposed to this, if People of temple [ non-Muslims ] call you 'ill-mannered', (because of your faithfulness to your religion), this dishonor is better. The following verses clarify the principles more elaborately: أَمَّا مَنِ اسْتَغْنَىٰ فَأَنتَ لَهُ تَصَدَّىٰ (As for the one who does not care [ about faith ], you are anxious to pursue him!...80:5-6). In other words: 'Those who turn away from you and your religion, you are pursuing them under the hope that somehow they should become Muslims, while this is not your responsibility. If they do not embrace the faith, there will be no blame on you. Thereafter, in verses 13 and 14, Allah Almighty has described the high status of the Holy Qur’ an, thus:

(Unto him thou payest regard) you turn your face to them.

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. The Prophet being reprimanded because He frowned at a Weak Man More than one of the scholars of Tafsir mentioned that one day the Messenger of Allah ﷺ was addressing one of the great leaders of the Quraysh while hoping that he would accept Islam. While he was speaking in direct conversation with him, Ibn Umm Maktum came to him, and he was of those who had accepted Islam in its earliest days. He (Ibn Umm Maktum) then began asking the Messenger of Allah ﷺ about something, urgently beseeching him. The Prophet hoped that the man would be guided, so he asked Ibn Umm Maktum to wait for a moment so he could complete his conversation. He frowned in the face of Ibn Umm Maktum and turned away from him in order to face the other man. Thus, Allah revealed, عَبَسَ وَتَوَلَّى - أَن جَآءَهُ الاٌّعْمَى - وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى (He frowned and turned away. Because there came to him the blind man. And how can you know that he might become pure) meaning, he may attain purification and cleanliness in his soul. أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى (Or he might receive admonition, and the admonition might profit him) meaning, he may receive admonition and abstain from the forbidden. أَمَّا مَنِ اسْتَغْنَى - فَأَنتَ لَهُ تَصَدَّى (As for him who thinks himself self-sufficient. To him you attend;) meaning, `you face the rich person so that perhaps he may be guided.' وَمَا عَلَيْكَ أَلاَّ يَزَّكَّى (What does it matter to you if he will not become pure) meaning, `you are not responsible for him if he does not attain purification.' وَأَمَّا مَن جَآءَكَ يَسْعَى - وَهُوَ يَخْشَى (But as for him who came to you running. And is afraid.) meaning, `he is seeking you and he comes to you so that he may be guided by what you say to him.' فَأَنتَ عَنْهُ تَلَهَّى (Of him you are neglectful and divert your attention to another.) meaning, `you are too busy.' Here Allah commands His Messenger to not single anyone out with the warning. Rather, he should equal warn the noble and the weak, the poor and the rich, the master and the slave, the men and the women, the young and the old. Then Allah will guide whomever He chooses to a path that is straight. He has the profound wisdom and the decisive proof. Abu Ya`la and Ibn Jarir both recorded from `A'ishah that she said about, عَبَسَ وَتَوَلَّى (He frowned and turned away.) was revealed." At-Tirmirdhi recorded this Hadith but he did not mention that it was narrated by `A'ishah. I say it is reported like this in Al-Muwatta' as well. The Characteristics of the Qur'an Allah says, كَلاَّ إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) meaning, this Surah, or this advice in conveying knowledge equally among people, whether they are of noble or low class. Qatadah and As-Suddi both said, كَلاَّ إِنَّهَا تَذْكِرَةٌ (Nay; indeed it is an admonition.) "This means the Qur'an." فَمَن شَآءَ ذَكَرَهُ (So, whoever wills, let him pay attention to Him (it).) meaning, so whoever wills, he remembers Allah in all of his affairs. The pronoun could also be understood to be referring to the revelation since the conversation is alluding to it. Allah said: فَى صُحُفٍ مُّكَرَّمَةٍ - مَّرْفُوعَةٍ مُّطَهَّرَةٍ (In Records held in honor, exalted, purified.) meaning, this Surah or this admonition. Both meanings are connected to each other. Actually, all of the Qur'an is in honored pages, meaning respected and revered. مَّرْفُوعَةٍ (exalted) meaning, elevated in status. مُّطَهَّرَةٍ (purified) meaning, from impurity, additions and deficiency. Concerning Allah's statement, بِأَيْدِى سَفَرَةٍ (In the hands of ambassadors (Safarah),) Ibn `Abbas, Mujahid, Ad-Dahhak, and Ibn Zayd, all said, "These are the angels." Al-Bukhari said, "Safarah (ambassadors) refers to the angels. They travel around rectifying matters between themselves. The angels when they descend with the revelation of Allah, bringing it like the ambassador who rectifies matters between people." Allah said, كِرَامٍ بَرَرَةٍ (Honorable and obedient.) meaning, they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. Here it should be noted that it is necessary for one who carries the Qur'an (i.e., the angel) to be following righteousness and guidance. Imam Ahmad recorded from `A'ishah that the Messenger of Allah ﷺ said, «الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ مَاهِرٌ بِهِ، مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ، وَالَّذِي يَقْرَؤُهُ وَهُوَ عَلَيْهِ شَاقٌّ، لَهُ أَجْرَان» (He who recites the Qur'an proficiently, will be with the noble, righteous, ambassador angels, and the one who recites it with difficulty will receive two rewards.) This Hadith was reported by the group.