Botany and Surat Abasa (1/4)

“Then let man look at his food.” (Surat Abasa - He frowned: 24)

This venerable ayah comes at the beginning of the second half of Surat Abasa [He Frowned]. It is a Makkan Surah comprised of 42 ayahs. Its major focal point is a great Islamic principle denoting that superiority between people can exist only on the basis of their devoutness; not taking into consideration their ancestry, financial abilities, social levels, rank, power, age, color, or race. Allah wanted to enhance this value in the hearts and the minds of Muslims, thus He illustrated it through an event involving His Messenger (peace be upon him) in the revered city of Makkah.

The Messenger was occupied with inviting a group of Qurayshi leaders to Allah’s final religion (Islam), so he turned away from a blind companion - one of the first to embrace Islam - who came to ask him about an Islamic issue. Therefore, Allah (Subhanahu wa Ta’ala) sent down a reprimand at the beginning of this honorable Surah emphasizing the truth He revealed in another part of His book saying:

“Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa (i.e. he is one of the Muttaqun (the pious). Verily, Allah is All-Knowing, All-Aware." (Surat Al-Hujurat (The Apartments): 13).

In order to establish this Islamic principle without which human societies cannot be reformed, Allah (glory be to Him) sent down from the seventh sky this reproach to His most beloved human creature and the one nearest to Him. This high principle must govern human societies if people want to live according to Allah’s doctrine and, thus, achieve the goal for which they have been created. That is why Allah has preserved this reproach in His honorable book which will be read till the Day of Judgment. It is a reminder of this human value which Muslims must take into consideration within their societies in general and in their Da’wa to the religion of Allah, in particular.

This Surah touches upon man’s ungratefulness towards his Creator (Subhanahu wa Ta’ala). It reminds him of his origin, his growth, and how Allah prepared him for this life and smoothed the paths for him. It also reminds him that his earthly life will end in a tomb after death; and his resurrection will be to account for his deeds.

The ayahs respond to this human ungratefulness by giving a number of indications of Allah’s capability; how He has excelled in creating man and providing him, as well as his cattle, with food. It reminds him of the hereafter and its terrors and trials; illustrating some of its scenes and portraying the impact on Allah’s creatures. These are divided into two groups: happy, optimistic believers and miserable, afflicted unbelievers.

This venerable Surah starts with the reference to the incident that concerns the companion, Abdullah Amr Ibn Qays, known as Ibn Umm Maktoom. This happened in the honorable city of Makkah before immigration to Madinah. Though Ibn Umm Maktoom was blind yet he was quite insightful as he was one of the first to embrace Islam. One day, he came to ask the Prophet about an Islamic issue and found him occupied in arguing with some Qurayshi leaders and calling them to Allah’s final religion, hoping they would support it rather than have enmity and repulsion for it. In this confusion, Ibn Umm Maktoom insisted on questioning the Prophet while the latter wished he had waited a little bit till he might convince these Qurayshi leaders. But Ibn Umm Maktoom went on asking him, so the Prophet (sallAllahu ‘alaihi wa sallam) frowned and turned away from him. Allah (glory be to Him) sent down this Surah in which He vigorously reproached His Messenger over this incident.

At first the message of this Surah was impersonal; then, Allah directly addressed the Prophet (sallAllahu ‘alaihi wa sallam). He says “(The Prophet) frowned and turned away. Because there came to him the blind man (i.e. 'Abdullah bin Umm-Maktum, who came to the Prophet (sallAllahu ‘alaihi wa sallam) while he was preaching to one or some of the Quraish chiefs). And how can you know that he might become pure (from sins)? Or he might receive admonition, and the admonition might profit him? As for him who thinks himself self-sufficient, to him you attend; what does it matter to you if he will not become pure (from disbelief: you are only a Messenger, your duty is to convey the message of Allah). But as to him who came to you running, And is afraid (of Allah and His punishment), Of him you are neglectful and divert your attention to another. Nay, (do not do like this); indeed it (this Qur'an) is an admonition; So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor (Al-Lauh Al-Mahfuz), Exalted (in dignity), purified, In the hands of scribes (angels); Honorable and obedient.”(Surat Abasa (He frowned): 1-16)

After the revelation of this Surah, the Prophet (sallAllahu ‘alaihi wa sallam) honored bin Umm Maktoom whenever he saw him. He even appointed him twice as his vicegerent in Madinah as he was one of the first immigrants to the city. He then was martyred in Al-Qadiseya (radhyAllahu ‘anhu). More than that, it is reported that the Prophet (sallAllahu ‘alaihi wa sallam) never frowned at a poor person after this incident nor concentrated on rich people anymore. Sufyan Athawri (radhyAllahu ‘anhu) reported that the poor were treated like princes in his assembly.

The lesson we learn from this incident is that one should not restrict his call to the path of Allah for one particular people in favor of others because only Allah, the Almighty, knows who is worth calling. So one must address all the people impartially, not taking into account their race, ancestry, gender or age; nor should he consider their educational ability, technological and material wealth or social rank. Islam does not approve of social discrimination and Allah does not accept racial or social prejudice as a basis of legitimate rivalry.

The fact that the Prophet announced Allah’s reproach to him is one of the clearest proofs of the authenticity of his Prophethood, the nobleness of his message and his total servitude to his Creator. For exhibiting such a reproof can only be done by a noble Prophet who is aware of Allah’s rights upon him and of the sacredness of the revelation that was sent to him with Allah’s eloquent words to which there is no omission, addition or any of human interference.

Also, the announcement of this divine decision to Qurayshi leaders while Muslims were a weak minority in Makkah - where they lived inside a pagan environment filled with blind, social inequity and was governed by savage habits.  This was a great proof that this last Prophet and Messenger (sallAllahu ‘alaihi wa sallam) who was bound to Allah’s inviolable revelation - taught by the Creator of the earth and the skies - and had His support.

(Continued)