Surah Abasa is a Makiyah surah which contains various news related to the Prophet’s creed and treatises. In this surah, Allah also talks about proof of greatness and monotheism rububiyyah in the form of the creation of humans, plants, trees, and various foods. Then this surah closes with the horror that will occur on the Day of Judgment.
The reason for the initial revelation of this surah is that one day, the Messenger of Allah was preaching to some of the leaders of the Quraish tribe to convert to Islam. The Prophet hoped that by converting to Islam, his followers would also convert to Islam. Ibn Juzay believes that at that time, the Prophet who preached was Walid bin Mughiroh, or Utbah bin Rabiah, or Ummayah bin Khalaf. (At-Tashil li Ulumit Tanzil, 2: 452)
While he was preaching, a friend named Abdullah bin Ummi Maktum came who was blind and did not know what the Prophet was doing. He said, “O Messenger of Allah, teach me the knowledge that Allah has taught you.” These words were repeated by Abdullah bin Ummi Maktum when he did not know what the Prophet was doing, so the Prophet felt unhappy, had a sour face, and turned away from him. Then comes the beginning of Surah Abasa.
Allah Subhanahu Ta’ala said,
He frowned and turned around when the blind man came to him
“He (Prophet Muhammad) had a sour face and turned away, because a blind man (Abdullah bin Ummi Maktum) came to him.” (QS. Abasa: 1-2)
The Prophet put on a sour face, namely “sullen” and turned away from Abdullah bin Ummi Maktum because he felt uncomfortable. Because, Abdullah bin Ummi Maktum came to ask for advice regarding Islamic affairs, even though the Prophet was busy trying Quraish officials.
Allah uses the form of the third person, namely “he” when referring to the Prophet, as a very gentle and subtle form of rebuke to the Prophet. In Arabic, changing the second person pronoun (“you”) to the third person pronoun (“he”) is called with praiseone of the aims of which is to soften the sentence.
The opinion that this reprimand is a gentle reprimand is the opinion expressed by many scholars, including Ibnu Athiyah and Ibnu Juzay. However, there is a contradictory opinion expressed by Zamakhsyari, that rejection in the form of third person pronouns shows a stronger rejection of an offense. (At-Tashil li Ulumit Tanzil, 2: 452)
After the Prophet received a reprimand because of Abdullah bin Ummi Maktum, the Prophet did not immediately become antipathetic and indifferent towards him. But on the contrary, the Prophet showed great gratitude to him, and said when he came. “Hello, Welcome to the person who God gently rebuked me.” After that, the Prophet summoned his shawl for him.
The Prophet also glorified Ibn Ummi Maktum by giving him a big task, namely being the muezzin for morning prayers at the Nabawi mosque. Furthermore, Rasulullah also asked Abdullah bin Ummi Maktum to be the Prophet’s successor when he fought jihad twice, one of which was during the war with the Bani Nazir in the year 4 Hijriah.
This is an example of the Prophet’s patriotic, chivalrous attitude and open heart in accepting rebukes from Allah. An attitude that is now starting to disappear, because we find people, especially those “at the top”, who are very antipathetic in receiving criticism and input, and even carry out persecution to bring down their opponents’ positions.
The use of the word “blind” to refer to Ibn Ummi Maktum also has a secret to the beauty of the language of the Qur’an, namely the presence of a sign to excuse him for not knowing what the Prophet was doing because he was blind. Because if Ibn Ummi Maktum had not been blind, he would not have interrupted the Prophet’s conversation. (Adhwaul Bayan fi Idhahil Quran bil Quran, 8:430)
This verse is also proof that it is permissible to mention “blindness” or other special characteristics that a person has, as long as there is a benefit from the mention. This is usually used by hadith experts when referring to hadith narrators with characteristics such as Sulaiman Al-A’masy who is nearsighted or Abdurrahman Al-A’raj who is lame. (Adhwaul Bayan fi Idhahil Quran bil Quran, 8: 431)
At that time, the use of physical characteristics (such as lame, blind, or short-sighted) as nicknames was very commonly used by hadith scholars to distinguish the identity of a narrator so that they would not be confused with other people who had similar names. This nickname purely serves as identification, not to insult or demean.
Allah Subhanahu Ta’ala said,
And what does that tell you? Maybe he will be purified, or he will be reminded and remembering will benefit him.
“Did you (Prophet Muhammad) know that maybe he wanted to purify himself (from sin), or he (wanted) to gain wisdom so that the lesson would be useful for him?” (QS. Abasa: 3-4)
Allah continues to rebuke the Prophet, O Messenger of Allah, who made you aware and told you, perhaps Abdullah bin Ummi Maktum, in front of whom you frown, will purify himself from his sins through the knowledge he received from you.
In this verse, Allah reminds us that the blind man who came with sincerity was much more ready to accept the truth and purify his soul than the arrogant Quraish officials. Shows that true glory comes from purifying the soul with knowledge and charity, not from neglecting wealth.
In this verse, God does praise again, returning the third person pronoun to the second person pronoun by referring to the Prophet directly, with the aim that the Prophet would give his full attention to Ibn Ummi Maktum.
Allah Subhanahu Ta’ala said,
As for the person who has enough, then you are his, and all you need to do is purify him.
“As for people who feel independent (Quraish elders), then you (Prophet Muhammad) pay attention to them. In fact, it is not (wrong) for you if they do not purify (believe).” (QS. Abasa: 5-7)
Allah continued his warning to the Prophet. The polytheists of Quraish who feel that they do not need God and faith, because they already feel rich and satisfied with material possessions, you face them, listen to their words, and pay attention to them, so that you can preach to them.
Even though you, O Messenger of Allah, were only ordered to convey the message, as for whether the final result is accepted or not, then that is all in Allah’s hands, and not in your hands. So there is no sin for you, if you have preached with all your might and full of wisdom, but they still don’t want to believe.
Apart from that, this verse also proves about the Prophet’s concern for the entire people and his strong desire for everyone to convert to Islam, even including people who turned away and felt they did not need it, as a form of love that existed in the Prophet to save them in this world and in the afterlife.
Allah Subhanahu Ta’ala said,
And whoever comes to you seeking trouble and is afraid of you, you divert his attention from him.
“As for the person who comes to you in a hurry (to get guidance), even though he is afraid (of God), even you (Prophet Muhammad) ignore him.” (QS. Abasa: 8–10)
This verse is still a continuation of Allah’s warning and teachings to the Prophet SAW, namely, as for people who come to you in a hurry to seek guidance, long for guidance towards goodness, and hope for Islamic advice, while their hearts are filled with fear of God, then you turn away and ignore them (in the case of Ibn Ummi Maktum).
Therefore, Allah Drug ordered the Prophet not to specialize in preaching to certain people. On the other hand, he must equalize the position of the people in conveying da’wah to them, both between the leading groups and the weak groups, the rich and the poor, both human leaders and ordinary people, men or women, children and adults.
Some scholars, such as As-Suyuthi, explain that this verse is a strong encouragement to welcome disadvantaged people with warmth and give them sincere attention in science meetings and in everyday life. It is even narrated that the position of people who were lacking in the Sufyan Ats-Tsauri assembly was like the position of leaders who had the right to be respected.
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Writer: Dany Indra Permana
Article Muslim.or.id
Footnote:
The majority of prints and reference pages are from the turath app and https://tafsir.app/
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