The occasion for the revelation of surah Abasa (QS:80) lies in a historical event. The Prophet SAAW was once sitting with a number of wealthy Quraysh of the Umayyad clan. While the Messenger of Allah SAAW was teaching them, ‘Abd Allah ibn Ummi Maktum, a blind man and one of the Prophet SAAW’s companions, came to him. The Prophet SAAW received him with full respect and gave him the seat nearest to himself. The Prophet SAAW did not, however, answer the blind man’s question at once, as he was in the middle of a conversation with the Quraysh. Because ‘Abd Allah was poor and blind, the Quraysh notables looked down on him, and they disliked the honour and regard the Prophet SAAW showed him. They also disliked the presence of a blind man among themselves, and his speaking up in the middle of their conversation with the Prophet SAAW. In the end one of the wealthy men of the Bani Umayyah (Walid ibn Mughiro) frowned and turned away from him.

The conduct of the wealthy Quraysh did not please Allah, and He sent down surah Abasa (80) through the angel Jibril at that very time. This surah praises the standing of ‘Abd Allah despite his poverty and blindness. And in the later verses Allah “reminds” His Prophet SAAW that teaching a disbeliever is of no importance if that disbeliever is not inclined to purify himself, and hurts a believer merely because he is neither rich nor sound of body.

A number of commentators and scholars say that surah Abasa is addressed to the Prophet of Allah SAAW, because the Prophet SAAW frowned at the presence of ‘Abd Allah, who was poor and blind.

The fact is that the Qur’an gives no indication whatever that the one who frowned at the blind man was the Prophet SAAW, nor does it establish who is meant (by the verse). Moreover there is a shift of pronoun, from “he” in the first two verses to “you” in the later verses of the surah. Allah does not say “You frowned and turned away”, but says, “He frowned and turned away (while he was with the Prophet). Because the blind man came to him. And what would make you know that he (the blind man) wished to purify himself of sin,” (QS 80:1-3)

عَبَسَ وَتَوَلَّىٰٓ

أَن جَآءَهُ ٱلۡأَعۡمَىٰ

وَمَا يُدۡرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ

Even if we grant that the “you” in the third verse is addressed to the Prophet SAAW, it is plain from the three verses above that the words “he” (the one who frowned) and “you” refer to two different people.

The words “you” or “your” in the Qur’an need not always be addressed to the Prophet SAAW; in QS 75:34-35 the word “you” is addressed to a disbeliever, “Woe to you (disbeliever), and woe (to you),”

The word “tawalla” (turned away) in surah Abasa verse 1 (QS 80:1) is also found in QS 75:32, QS 88:23 and QS 96:13, all three of which are addressed to disbelievers. Further, the word “abasa” occurs twice in the Qur’an: in surah Abasa itself (QS 80:1) and in surah Al-Muddaththir (QS 74:22). In QS 74:22 the word “abasa” is addressed to a disbeliever.

So, on the evidence above, is it conceivable that the one who frowned and turned away was the Prophet SAAW, whose character is guaranteed noble and exalted? Is it conceivable that the Prophet SAAW should be placed on a level with a disbeliever?

Beyond that, frowning is not conduct that came from the Prophet SAAW even towards his declared enemies, let alone towards a believer seeking guidance! Another question that arises is how a Prophet SAAW sent as a mercy to mankind could behave so improperly. This charge also runs contrary to Allah SWT’s own praise of the lofty morals and noble conduct of the Prophet SAAW, “And indeed you are of a great character,” (QS 68:4). There is no doubt about the nobility of the Prophet SAAW’s character; Allah SWT even swears by the star when it sets, “By the star when it sets, your companion (Muhammad) has neither strayed nor erred,” (QS 53:1-2)

“Indeed, in the Messenger of Allah you have a good example, for whoever hopes for (the mercy of) Allah and the Last Day and remembers Allah much.” (QS 33:21)

It is agreed that surah al-Qalam (QS 68) was revealed before surah Abasa. It was revealed soon after surah Iqra’ (QS 96 — the first surah revealed). How can it stand to reason that Allah should bestow greatness on His creature at the very beginning of his prophethood, declaring him to be of a great character, and afterwards turn round to rebuke and warn him over an apparent lapse in his moral conduct?

The final conclusion is that the one who slighted the blind man was NOT the Prophet SAAW. Scholars and others who hold that the Prophet SAAW slighted the blind man are in effect holding themselves nobler than the Prophet SAAW, since they take it that they themselves could never frown and turn away were a poor blind man to come to them.