Bismillāh
عَبَسَ وَتَوَلَّىٰ أَن جَاءَهُ الْأَعْمَىٰ
He frowned and turned away. When the blind man approached him.
Sūrat ‘Abasa, No. 80, Āyāt 1-2
There is no difference among Muslims that this sūrah was revealed when a blind companion of the Messenger of Allah sallā Allāhu ‘alayhi wa-ālih, ‘Abdullāh ibn Umm Maktūm, once came seeking to learn from the Prophet (s) while he was engaged in conversation with a group of prominent Makkan chiefs. At this time, someone present frowned at the interruption and turned away from the blind man to continue with the more socially significant audience. The opening verses of the sūrah rebuke this response, and Allah subhānahu wa-ta‘ālā reminds us that one who comes sincerely seeking guidance is worthy of more attention.
That said, much debate exists amongst Muslim scholars regarding the specific person being referred to. Who was it that frowned and turned away? The common opinion of Sunnī scholars, in line with a number of traditions found in both Shī‘ah and Sunnī sources, is that it was the Prophet (s) who frowned and is being rebuked by Allah for doing so. To cite a Shī‘ah narration that seems to indicate it was indeed the Prophet (s) who frowned, it is narrated from Imam al-Sādiq ‘alayhi al-salām that he said:
Whenever the Messenger of Allah (s) would see ‘Abdullāh ibn Umm Maktūm, he would say, “Welcome, welcome! By Allah, Allah will never rebuke me [again] on your account ever.” And he would show such kindness toward him that he would refrain from [coming to] the Prophet (s) due what he used to do. (al-Majlisī, Bihār al-Anwār, v. 17, p. 77.)
The above narration apparently depicts the Prophet (s) as trying to make up for his mistake of frowning by now treating Ibn Umm Maktūm extremely kindly, so much so that Ibn Umm Maktūm was embarrassed to come close to the Prophet (s)!
This opinion of the Prophet (s) being the one who frowned seems to be further supported by the fact that later verses of the sūrah are in the second-person singular format, apparently addressing the Prophet (s) individually and rebuking him for what he did. For example, Allah says:
وَأَمَّا مَن جَآءَكَ يَسْعَىٰ وَهُوَ يَخْشَىٰ فَأَنتَ عَنْهُ تَلَهَّىٰ
But as for someone who comes hurrying to you, while he fears [Allah], you are neglectful of him (Q 80:8-10).
Despite all that was mentioned, the common Shī‘ah understanding is that it was not the Prophet (s) who frowned, but rather that it was one of the Banū Umayyah present in the gathering, as is mentioned in other narrations such as the following from Imam al-Sādiq (a):
It [these verses] was revealed concerning a man from the Banū Umayyah who was with the Prophet (s). Then Ibn Umm Maktūm came, and when he saw him, he found him repulsive, drew himself together, frowned, and turned his face away from him. So, Allah, glorified is He, recounted that and disapproved of it. (al-Majlisī, Bihār al-Anwār, v. 30, p. 175.)
For us Shī‘ah, the issue of infallibility and the prophet’s impeccable character is a fundamental part of our belief. Hence, Shī‘ah scholars in the past and present, from Sharīf al-Murtadā who lived one thousand years go to the contemporary ‘Allāmah Tabātabā’ī, favour these second group of narrations over the first. To frown at a poor individual and give preference to the wealthy is not in-line with the Prophet’s exemplary character, mentioned repeatedly in verses of the Qur’ān and authentic narrations. For example, in Sūrat Nūn, which was revealed prior to Sūrat ‘Abasa, Allah says:
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
and indeed, you are of a great moral character. (Q 68:4)
Even if frowning in this manner was not technically a sin that revelation had earlier forbidden him from, the intellect alone recognizes the evil nature of such an act.
With regards to the later verses of this sūrah being in the second-person form, Shī‘ah scholars explain this as being a normal Qur’ānic device: apparently addressing the Prophet (s) in the sense of being informed of another’s fault, or so that other Muslims listen and take heed. In a narration from Imam al-Sādiq (a) he say: “The Qur’ān descended employing the style of ‘I mean you, [but] listen, O neighbour.’” (al-Kulaynī, al-Kāfī, v. 2, p. 630.) The Arabic proverb “I mean you but listen O neighbour” is the name of a rhetorical technique where a speaker directly addresses one party while actually intending the message for another.
We pray that Allah gives us an understanding of the lofty character of the Messenger of Allah (s) so that we can emulate it in our own life. We pray that like our beloved Prophet (s), we also value people by means of their true merit, and not by their standing.
Sources: ‘Allāmah Muhammad Husayn Tabātabā’ī, Tafsīr al-Mīzān.