Ihyaaud Deen An Effort to Revive Deen in Totality
عَبَسَ وَ تَوَلّٰۤی ۙ﴿۱﴾ اَنۡ جَآءَہُ الۡاَعۡمٰی ؕ﴿۲﴾ وَ مَا یُدۡرِیۡکَ لَعَلَّہٗ یَزَّکّٰۤی ۙ﴿۳﴾ اَوۡ یَذَّکَّرُ فَتَنۡفَعَہُ الذِّکۡرٰی ؕ﴿۴﴾ اَمَّا مَنِ اسۡتَغۡنٰی ۙ﴿۵﴾ فَاَنۡتَ لَہٗ تَصَدّٰی ؕ﴿۶﴾ وَ مَا عَلَیۡکَ اَلَّا یَزَّکّٰی ؕ﴿۷﴾ وَ اَمَّا مَنۡ جَآءَکَ یَسۡعٰی ۙ﴿۸﴾ وَ ہُوَ یَخۡشٰی ۙ﴿۹﴾ فَاَنۡتَ عَنۡہُ تَلَہّٰی ﴿ۚ۱۰﴾ کَلَّاۤ اِنَّہَا تَذۡکِرَۃٌ ﴿ۚ۱۱﴾ فَمَنۡ شَآءَ ذَکَرَہٗ ﴿ۘ۱۲﴾فِیۡ صُحُفٍ مُّکَرَّمَۃٍ ﴿ۙ۱۳﴾ مَّرۡفُوۡعَۃٍ مُّطَہَّرَۃٍۭ ﴿ۙ۱۴﴾
He (the Prophet [sallallahu alaihi wasallam]) frowned and turned away because the blind man came to him! And what would make you know (O Muhammad [sallallahu alaihi wasallam] about the condition of the blind man?) Perhaps, (if you had attended to him,) he might acquire self-purification, or he might receive the advice, and the advice would have benefited him. As for the one who does not care (about imaan and deen), then you are giving him (more) attention, while there is no blame on you, if he does not attain self-purification. (But) as for the one who has come to you striving (earnestly), while he fears (Allah Ta‘ala and accountability in the Hereafter), then you are turning away from him! Never! (You should not do so!) Indeed, it (the Qur’aan Majeed) is a reminder (and admonition). Then, whosoever wills, he may pay heed to it. It (the Qur’aan Majeed) is (recorded) in honourable sheets, most exalted, (and) purified, (written) by the hands of those scribes (angels who record it from the Lowh-e-Mahfooz, such angels) who are honourable (and) righteous.
On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) was engaged in discussion with some of the leaders of the Quraish, inviting them to Islam. Among these leaders were Utbah bin Rabee’ah, Abu Jahl bin Hishaam, and his respected uncle, Hazrat Abbaas (radhiyallahu ‘anhu), who till then had not yet embraced Islam.
During the discussion, Hazrat Abdullah bin Ummi Maktoom (radhiyallahu ‘anhu), a blind Sahaabi of Rasulullah (sallallahu ‘alaihi wasallam), arrived and began asking Rasulullah (sallallahu ‘alaihi wasallam) certain deeni related questions.
In a narration quoted by Allaamah Baghawi (rahimahullah), it is mentioned that account of Hazrat Abdullah bin Ummi Maktoom (radhiyallahu ‘anhu) being blind and unable to see, he did not realise that Rasulullah (sallallahu ‘alaihi wasallam) was engaged in a discussion with the leaders of the Quraish. Therefore, when he entered the gathering, he immediately posed his questions and interrupted the discussion.
According to Haafiz Ibnu Katheer (rahimahullah), Hazrat Ibnu Ummi Maktoom (radhiyallahu ‘anhu) wanted Rasulullah (sallallahu ‘alaihi wasallam) to teach him a verse of the Qur’aan Majeed. However, since Rasulullah (sallallahu ‘alaihi wasallam) was preoccupied and busy in preaching to the leaders of the Quraish and inviting them to Deen, he did not pay attention to this Sahaabi but continued addressing the leaders of the Quraish.
Rasulullah (sallallahu ‘alaihi wasallam) disapproved of the sahaabi’s interruption, and the signs of his disapproval and displeasure appeared on his mubaarak face.
It was on that occasion that Allah Ta‘ala revealed the beginning fourteen verses of this surah, to correct Rasulullah (sallallahu ‘alaihi wasallam) and give guidance to his ummah regarding how one should deal and conduct in such a situation.
Why did Rasulullah (sallallahu ‘alaihi wasallam) Not Attend to the Sahaabi at that Time?
Rasulullah’s (sallallahu ‘alaihi wasallam) blessed heart was filled with deep love and extreme compassion for the ummah. Rasulullah (sallallahu ‘alaihi wasallam) did not want any person to leave this world without imaan and go to Jahannum.
Hence, on this occasion, when Rasulullah (sallallahu ‘alaihi wasallam) found an opportunity to address the leaders of the Quraish, Rasulullah (sallallahu ‘alaihi wasallam) regarded this opportunity to be a golden opportunity to preach to them and invite them to Islam.
Rasulullah (sallallahu ‘alaihi wasallam) felt that if these leaders embrace Islam, then this will be a catalyst for other disbelievers embracing Islam, as the people were accustomed to following the religion of their leaders. Hence, Rasulullah (sallallahu ‘alaihi wasallam) regarded this meeting with the Quraish to be extremely crucial and important.
Rasulullah (sallallahu ‘alaihi wasallam) had felt that since this Sahaabi had already embraced Islam, he could ask his deeni questions at any time and Rasulullah (sallallahu ‘alaihi wasallam) would be able to easily explain to him. On the other hand, the leaders of the Quraish were not available at all times to listen to the message of Rasulullah (sallallahu ‘alaihi wasallam).
Apart from this, the discussion of Rasulullah (sallallahu ‘alaihi wasallam) with the Quraish pertained to imaan and the fundamental beliefs of Islam which are primary matters as compared to the questions of the sahaabi which related to the secondary matters of deen. Hence, from this point of view also, Rasulullah (sallallahu ‘alaihi wasallam) felt that the discussion with the Quraish was more important, as it related to the primary aspects of deen.
Furthermore, it is against the etiquette of deen for one to interrupt a discussion which is taking place among people .Hence, Rasulullah (sallallahu ‘alaihi wasallam) not attending to this Sahaabi, but continuing to address those he was speaking to, was apparently in conformity to the principles of Islamic etiquette in relation to a gathering i.e. one should continue addressing those to whom one was speaking to, and not divert his attention away from them towards the one who interrupts the discussion.
Overall, Rasulullah (sallallahu ‘alaihi wasallam) applied his ijtihaad (islamic reasoning) at this time and dealt with the situation in the manner explained.
It should be borne in mind that whatever Rasulullah (sallallahu ‘alaihi wasallam) did was in the interest of Islam as he wished to save the leaders of the Quraish from the eternal punishment of Jahannum through them embracing Islam.
However, in the sight of Allah Ta‘ala, it was more important for Rasulullah (sallallahu ‘alaihi wasallam) to leave the kufaar leaders at that time and to attend to this blind sahaabi as he had come with the true zeal and desire to benefit in Deen whereas the kufaar were not interested in Islam.
Hence, Allah Ta‘ala corrected his beloved Rasul (sallallahu ‘alaihi wasallam) and showed him which side he should give preference to in such a situation.
In essence, in these verses, Allah Ta‘ala explains two important guidelines:
Firstly, by Allah Ta’ala referring to this sahaabi as a “blind man”, it is understood that Hazrat Abdullah bin Ummi Maktoom (radhiyallahu ‘anhu) was excused for interrupting the gathering.
He could not see who was present before Rasulullah (sallallahu ‘alaihi wasallam) and did not know that Rasulullah (sallallahu ‘alaihi wasallam) was engaged in a discussion with them. Hence, in view of his condition, he should be forgiven for not adhering to the etiquettes of a gathering.
Secondly, the principle was laid down that those who sincerely seek the truth of islam for the purpose of following deen should be given preference and priority over those who are heedless and are not interested in the truth.
It is reported that after this incident, Rasulullah (sallallahu ‘alaihi wasallam) would show greater honour to this sahaabi compared to before.
On seeing him, Rasulullah (sallallahu ‘alaihi wasallam) would address him saying, “Welcome to the one regarding whom my Rabb had corrected me!” Rasulullah (sallallahu ‘alaihi wasallam) would also ask him, “Do you have any need that I can fulfil for you?” (Maariful Quraan 8/670-675, Tafseer Baghawi 5/210, Bidaayah wan Nihaayah 3/88).
The Beautiful Manner in which Allah Ta’ala Corrected His Beloved Rasulullah (sallallahu ‘alaihi wasallam)
When one examines these verses, one will see the great love which Allah Ta’ala has for His beloved messenger, Hazrat Nabi Muhammed Mustafaa (sallallahu ‘alaihi wasallam).
When correcting him. Allah Ta’ala did not address him by his name nor did Allah Ta‘ala address him directly, but rather Allah Ta’ala addressed him indirectly.
From this, the Ummah should recognize the high and lofty position of Rasulullah (sallallahu ‘alaihi wasallam) in the sight of Allah Ta‘ala – our beloved Rasul and Nabi who was the greatest of Allah Ta’ala’s creation and the imaam of all the Ambiyaa and Rasuls who were sent to the world.
An Important Qur’aanic Principle of Teaching and Preaching
On one occasion, Rasulullah (sallallahu ‘alaihi wasallam) was engaged in discussion with some of the leaders of the Quraish, inviting them to Islam. Among these leaders were Utbah bin Rabee’ah, Abu Jahl bin Hishaam, and his respected uncle, Hazrat Abbaas (radhiyallahu ‘anhu), who till then had not yet embraced Islam.
During the discussion, Hazrat Abdullah bin Ummi Maktoom (radhiyallahu ‘anhu), a blind Sahaabi of Rasulullah (sallallahu ‘alaihi wasallam), arrived and began asking Rasulullah (sallallahu ‘alaihi wasallam) certain questions.
On this occasion, Rasulullah (sallallahu ‘alaihi wasallam) was faced with two different requirements at the same time. On the one hand, he was required to teach a Muslim and to encourage and guide him towards attaining perfection. On the other hand, he had to provide guidance to non-Muslims.
The principle laid down in the aforementioned verses makes it clear that the first requirement (teaching and guiding Muslims) takes priority over the second one (providing guidance to non-Muslims). Hence, it is improper for a person to delay the first task because of the second task.
This indicates that the education of Muslims and being concerned of their reformation is more important than being concerned about the non-Muslims embracing Islam.
The High Status of the Qur’aan Majeed
Thereafter, Allah Ta‘ala has described the high status of the Qur’aan Majeed saying:
اِنَّہَا تَذۡکِرَۃٌ ﴿ۚ۱۱﴾ فَمَنۡ شَآءَ ذَکَرَہٗ ﴿ۘ۱۲﴾ فِیۡ صُحُفٍ مُّکَرَّمَۃٍ ﴿ۙ۱۳﴾ مَّرۡفُوۡعَۃٍ مُّطَہَّرَۃٍۭ ﴿ۙ۱۴﴾
Indeed, it (the Qur’aan Majeed) is a reminder (and admonition). Then, whosoever wills, he may pay heed to it. It (the Qur’aan Majeed) is (recorded) in honourable sheets, most exalted, (and) purified
The word “suhuf” means “many scriptures”. It can refer to the Lowh-e-Mahfooz (the Preserved Tablet) which contains the Qur’aan Majeed in it, as well as all the scriptures of the past Ambiyaa (‘alaihimus salaam). It is for this reason that Allah Ta‘ala refers to it with the plural as “suhuf” (many scriptures), even though the Lowh-e-Mahfooz is a single tablet.
“Suhuf” can also refer to the many scriptures which the angels record from the Lowh-e-Mahfooz, or the scriptures which the Ambiyaa (‘alaihimus salaam) and their followers record when the wahi is brought to them.
The word “mukarramah” means “honourable”, and the word “marfoo’ah” means “exalted”. These are two attributes of the Lowh-e-Mahfooz – that it holds great honour in the sight of Allah Ta‘ala and it is exalted and kept high above the seven heavens. These two attributes can also be attributes of the Qur’aan Majeed and the scriptures of the Ambiyaa (‘alaihimus salaam).
The word “mutahharah” means purified. The Lowh-e-Mahfooz and the scriptures of the Ambiyaa (‘alaihimus salaam) are kept pure from dirt or from any type of adulteration.
In regard to the scriptures of the other Ambiyaa (‘alaihimus salaam), then they were kept pure from adulteration as long as the Nabi lived. However, after the demise of the Nabi, since Allah Ta‘ala did not take the responsibility of protecting their scriptures, people began to change them and distort them.
As for the Qur’aan Majeed, then Allah Ta‘ala has taken divine onus and responsibility to protect it from adulterations and interpolations. Hence, in this verse, when Allah Ta‘ala says “mutahharah” in reference to the Qur’aan Majeed, it means that the Qur’aan Majeed is protected and kept pure from all types of adulterations and changes.
Similarly, the Qur’aan Majeed is kept pure from those who are in an unclean state as they are prohibited from touching the Qur’aan Majeed (e.g. women who are in the state of haidh or nifaas, or those who are in need of wudhu or ghusl for janaabah).
بِاَیۡدِیۡ سَفَرَۃٍ ﴿ۙ۱۵﴾ کِرَامٍۭ بَرَرَۃٍ ﴿ؕ۱۶﴾
(written) by the hands of such scribes (angels who record it from the Lowh-e-Mahfooz, such angels) who are honourable (and) righteous.
The word “safarah” is either the plural of the word “saafir” which means “scribe”, or the plural of the word “safeer” which means “envoy” or “conveyor”. In both cases, the verse refers to the angels or the Ambiyaa (‘alaihimus salaam) and their followers.
The angels record the wahi from the Lowh-e-Mahfooz and then convey it to the Ambiyaa, and the Ambiyaa (‘alaihimus salaam) and their followers record the wahi and thereafter convey it to the ummah.
The Ulama of the Muslim ummah may also be included in this verse, as they are the representatives of Rasulullah (sallallahu ‘alaihi wasallam) to preserve the wahi and convey it to the Muslim ummah.
Rasulullah (sallallahu ‘alaihi wasallam) is reported to have said that the one who is proficient in reciting the Qur’aan will be in company of those angels who are the honourable, righteous scribes (who recorded the wahi). The one who recites the Qur’aan Majeed and stammers, and experiences difficulty when reciting (as he is not fluent), he shall receive a double reward. (Saheeh Muslim #798)
This shows that the one who is not fluent yet still perseveres will receive double reward – one for recitation of the Qur’aan Majeed, and the other for bearing the difficulty. This also indicates that the one who is proficient in reciting the Qur’aan Majeed will receive countless rewards, as indicated in the above Hadith – that he will be in the company of the righteous and high-ranking angels.
قُتِلَ الۡاِنۡسَانُ مَاۤ اَکۡفَرَہٗ ﴿ؕ۱۷﴾
May man (the kaafir) be destroyed! How disbelieving is he!
In the previous verses, Allah Ta‘ala spoke about the exalted position of the Qur’aan Majeed which is the greatest favour of Allah Ta‘ala upon mankind. Allah Ta‘ala sent down the Qur’aan Majeed, and through the Qur’aan Majeed (and the Sunnah of Rasulullah [sallallahu ‘alaihi wasallam] which is the commentary of the Qur’aan), Allah Ta‘ala granted man the entire deen of Islam.
Hence, in this verse, Allah Ta‘ala warns the kaafir that on account of him disbelieving in the Qur’aan Majeed and rejecting this great favour of Allah Ta‘ala, he will be severely punished in the Hereafter and doomed to dwell in Hell forever. Therefore, Allah Ta‘ala mentioned, “May man (the kaafir) be destroyed! How disbelieving is he!”
In the coming verses, Allah Ta‘ala discusses two important aspects in order to make man understand His supreme might and power over man.
The first aspect is Allah Ta‘ala creating man in his physical form, fashioning his limbs and faculties and decreeing his taqdeer (predestination) from the beginning of his worldly life until the end of his life.
The second aspect is Allah Ta‘ala blessing man with sustenance for himself and his animals, through which man benefits in this worldly life.
Through man reflecting over these two important aspects, man will reach the conclusion that there is no being worthy of worship and worthy of obedience besides Allah Ta‘ala, and thus this will cause man to believe in Allah Ta‘ala and follow His divine kitaab, the Qur’aan Majeed.
The First Aspect – Allah Ta‘ala Creating Man, Fashioning His Limbs and Faculties and Decreeing His Taqdeer
مِنۡ اَیِّ شَیۡءٍ خَلَقَہٗ ﴿ؕ۱۸﴾ مِنۡ نُّطۡفَۃٍ ؕ خَلَقَہٗ فَقَدَّرَہٗ ﴿ۙ۱۹﴾ ثُمَّ السَّبِیۡلَ یَسَّرَہٗ ﴿ۙ۲۰﴾ ثُمَّ اَمَاتَہٗ فَاَقۡبَرَہٗ ﴿ۙ۲۱﴾ ثُمَّ اِذَا شَآءَ اَنۡشَرَہٗ ﴿ؕ۲۲﴾
From what thing (substance) did He (Allah) create him (man)? From a drop of semen He created him, then He proportioned him, then He made the path easy for him (to come in the world). Then He (Allah Ta‘ala) caused him (man) to die and put him in his grave. Then, when He (Allah Ta‘ala) wills, He will resurrect him (on the Day of Qiyaamah).
In these verses, Allah Ta‘ala shows man how He created him from a drop of semen, and while he was in the womb of his mother, Allah Ta‘ala fashioned his body limbs and faculties in due proportion. In three layers of darkness (the belly, the womb and the amniotic membrane), Allah Ta‘ala fashioned the physical form of the child in all beauty and perfection.
Thereafter, when the child was fully developed and formed in the womb of the mother, then despite weighing many kilograms, Allah Ta‘ala made the pathway easy for the child to come out from the mother and enter the world.
According to the above explanation, the word “qaddara” in the verse refers to Allah Ta‘ala proportioning the physical limbs and faculties of the child while he was in the womb of his mother. However, the word “qaddara” can also translate as “decided his taqdeer (predestination)” while he was in the womb of his mother.
According to this translation, the meaning of the verse will be that while the child was still in the womb of his mother, Allah Ta‘ala decreed his taqdeer (predestination) in regard to four things viz. (1) his complete life span in the world (2) his sustenance which he will be granted during his life (3) his deeds and actions which he will carry out and (4) whether he will be fortunate or unfortunate in the Hereafter (i.e. whether he will pass away upon imaan and be from the people of Jannah, or whether he will pass away upon kufr and be from the people of Jahannum). These four things are mentioned in the Hadith of Saheeh Muslim.
Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Indeed, each one of you, his creation (and form) is developed while he is in the womb of his mother during every forty-day period. While he is being formed, his initial creation is a clot of blood in the similar manner (i.e. for a period of forty days), then it (the blood clot) develops into a piece of flesh in the similar manner (i.e. for a period of forty days, and after the development of the child,) Allah Ta‘ala sends an angel to blow the soul into the child, and Allah Ta‘ala commands the angel to write the taqdeer of the child in regard to his sustenance, his lifespan, his actions, and whether he will be fortunate or unfortunate (in the Hereafter).” (Saheeh Muslim #2643)
However, according to some Mufassireen, the above aayah wherein Allah Ta‘ala says “He made the path easy for him” refers to Allah Ta‘ala showing man the path of righteousness and good in the world and making it easy for him to follow that path.
For man’s guidance, Allah Ta‘ala sent the Ambiyaa (‘alaihimus salaam), the divine, heavenly scriptures, and the rightly-guided followers of the Ambiyaa (the Ulama), to conscientize man of his original goal in life and remind him that he will have to stand before Allah Ta‘ala for reckoning on the Day of Qiyaamah.
ثُمَّ اَمَاتَہٗ فَاَقۡبَرَہٗ ﴿ۙ۲۱﴾ ثُمَّ اِذَا شَآءَ اَنۡشَرَہٗ ﴿ؕ۲۲﴾
Then He (Allah Ta‘ala) caused him (man) to die and put him in his grave. Then, when He (Allah Ta‘ala) wills, He will resurrect him (on the Day of Qiyaamah).
In these verses, Allah Ta‘ala reminds man that after he dies, Allah Ta‘ala will resurrect him and he will have to give an account for his deeds. If he had brought imaan and carried out righteous deeds, he will be granted Jannah and the bounties of Jannah.
On the contrary, if he disbelieved in Allah Ta‘ala and remained on the path of defiance, then he will be doomed to dwell in Hell for eternity.
The Second Aspect – Allah Ta‘ala Blessing Man with Sustenance for Himself and His Animals
کَلَّا لَمَّا یَقۡضِ مَاۤ اَمَرَہٗ ﴿ؕ۲۳﴾ فَلۡیَنۡظُرِ الۡاِنۡسَانُ اِلٰی طَعَامِہٖۤ ﴿ۙ۲۴﴾ اَنَّا صَبَبۡنَا الۡمَآءَ صَبًّا ﴿ۙ۲۵﴾ ثُمَّ شَقَقۡنَا الۡاَرۡضَ شَقًّا ﴿ۙ۲۶﴾ فَاَنۡۢبَتۡنَا فِیۡہَا حَبًّا ﴿ۙ۲۷﴾ وَّ عِنَبًا وَّ قَضۡبًا ﴿ۙ۲۸﴾ وَّ زَیۡتُوۡنًا وَّ نَخۡلًا ﴿ۙ۲۹﴾ وَّ حَدَآئِقَ غُلۡبًا ﴿ۙ۳۰﴾ وَّ فَاکِہَۃً وَّ اَبًّا ﴿ۙ۳۱﴾ مَّتَاعًا لَّکُمۡ وَ لِاَنۡعَامِکُمۡ ﴿ؕ۳۲﴾
No, man (the kaafir) has not yet fulfilled what He (Allah Ta‘ala) had commanded him. Then man (the kaafir) should look at his food (and how We have provided it for him). We sent down water in abundance, then We caused the earth to split open. Then We caused grain to grow therein, together with grapes and vegetables, and olive trees and date palm trees, and gardens of dense foliage (thick trees), and fruits and grass, (all this We have done) as a provision for you and your cattle.
In this verse, Allah Ta‘ala explains that the kaafir has not yet fulfilled what Allah Ta‘ala has commanded him i.e. of bringing imaan in Allah Ta‘ala and following the Qur’aan.
After mentioning the power of Allah Ta‘ala in regard to how Allah Ta‘ala created man in the beginning and took him through the various phases of life until his end, this current verse comes to warn the disbeliever that he should ponder over his creation, and this should then lead him to believe in Allah Ta‘ala and comply with His injunctions and commands in the Qur’aan Majeed. But, unfortunately, the kaafir has failed to do so. Hence, Allah Ta‘ala says, “No, man (the kaafir) has not yet fulfilled what He (Allah Ta‘ala) had commanded him.”
Thereafter, Allah Ta‘ala explains His supreme power of how He administrates human life on earth and how He sustains man and his animals which are also a means of man’s benefit in the earth.
Therefore, in these verses, Allah Ta‘ala explains to man (the kaafir) that when it is Allah Ta‘ala alone who causes water to fall from the clouds, thereby causing various crops, grains and fruits to grow on earth through which he and his animals continue to exist in the earth, then he should realize that Allah Ta‘ala is the Creator, and he should worship Him and be obedient to Him.
