Tarikh (al-Tabari) 784
Ibn Umm Maktum and the revelation of Surat Abasa
[ ابْنُ أُمِّ مَكْتُومٍ، وَنُزُولُ سُورَةِ عَبَسَ ] وَوَقَفَ الْوَلِيدُ بْنُ الْمُغِيرَةِ مَعَ رَسُولِ اللَّهِ ﷺ، وَرَسُولُ اللَّهِ ﷺ يُكَلِّمُهُ، وَقَدْ طَمِعَ فِي إسْلَامِهِ، فَبَيْنَا هُوَ فِي ذَلِكَ، إذْ مَرَّ بِهِ ابْنُ أُمِّ مَكْتُومٍ الْأَعْمَى، فَكَلَّمَ رَسُولَ اللَّهِ ﷺ، وَجَعَلَ يَسْتَقْرِئُهُ الْقُرْآنَ، فَشَقَّ ذَلِكَ مِنْهُ عَلَى رَسُولِ اللَّهِ ﷺ حَتَّى أَضْجَرَهُ، وَذَلِكَ أَنَّهُ شَغَلَهُ عَمَّا كَانَ فِيهِ مِنْ أَمْرِ الْوَلِيدِ، وَمَا طَمِعَ فِيهِ مِنْ إسْلَامِهِ. فَلَمَّا أَكْثَرَ عَلَيْهِ انْصَرَفَ عَنْهُ عَابِسًا وَتَرَكَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: عَبَسَ وَتَوَلَّى أَنْ جَاءَهُ الْأَعْمَى إلَى قَوْلِهِ تَعَالَى: فِي صُحُفٍ مُكَرَّمَةٍ مَرْفُوعَةٍ مُطَهَّرَةٍ أَيْ إنَّمَا بَعَثْتُكَ بَشِيرًا وَنَذِيرًا، لَمْ أَخُصَّ بِكَ أَحَدًا دُونَ أَحَدٍ، فَلَا تَمْنَعُهُ مِمَّنْ ابْتَغَاهُ. وَلَا تَتَصَدَّيَنَّ بِهِ لِمَنْ لَا يُرِيدُهُ. قَالَ ابْنُ هِشَامٍ: ابْنُ أُمِّ مَكْتُومٍ، أَحَدُ بَنِي عَامِرِ بْنِ لُؤَيٍّ، وَاسْمُهُ عَبْدُ اللَّهِ، وَيُقَالُ: عَمْرٌو. قَالَ السُّهَيْلِيُّ: وَفِي ذِكْرِهِ إِيَّاهُ بِالْعَمَى مِنَ الْحِكْمَةِ وَالْإِشَارَةِ اللَّطِيفَةِ التَّنْبِيهُ عَلَى مَوْضِعِ الْعَتْبِ لِأَنَّهُ قَالَ: أَنْ جَاءَهُ الْأَعْمَى فَذَكَرَ الْمَجِيءَ مَعَ الْعَمَى، وَذَلِكَ كُلُّهُ يُنْبِئُ عَنْ تَجَشُّمِ كُلْفَةٍ وَمَنْ تَجَشَّمَ الْقَصْدَ إِلَيْكَ عَلَى ضَعْفِهِ فَحَقُّكَ الْإِقْبَالُ عَلَيْهِ لَا الْإِعْرَاضُ عَنْهُ. وَفَائِدَةٌ أُخْرَى: وَهِيَ تَعْلِيقُ الْحُكْمِ بِهَذِهِ الصِّفَةِ مَتَى وُجِدَتْ وَجَبَ تَرْكُ الْإِعْرَاضِ، فَإِذَا كَانَ النَّبِيُّ ﷺ مَعْتُوبًا عَلَى تَوَلِّيهِ عَنِ الْأَعْمَى فَغَيْرُهُ أَحَقُّ بِالْعَتْبِ. وَمَا يُدْرِيكَ يُعْلِمُكَ لَعَلَّهُ أَيِ الْأَعْمَى أَوِ الْكَافِرُ يَزَّكَّى فِيهِ إِدْغَامُ التَّاءِ فِي الْأَصْلِ فِي الزَّايِ أَوْ يَذَّكَّرُ أَيْ يَتَّعِظُ فَتَنْفَعَهُ الذِّكْرَى الْعِظَةُ الْمَسْمُوعَةُ مِنْكَ. وَفِي قِرَاءَةٍ بِنَصْبِ تَنْفَعُهُ جَوَابُ التَّرَجِّي. أَمَّا مَنِ اسْتَغْنَى بِالْمَالِ. فَأَنْتَ لَهُ تَصَدَّى. وَفِي قِرَاءَةٍ بِتَشْدِيدِ الصَّادِ وَبِإِدْغَامِ الثَّانِيَةِ فِي الْأَصْلِ فِيهَا، أَيْ تُقْبِلُ وَتَتَعَرَّضُ، وَمَا عَلَيْكَ أَلا يَزَّكَّى يُؤْمِنُ وَأَمَّا مَنْ جَاءَكَ يَسْعَى حَالٌ مِنْ فَاعِلِ جَاءَ، وَهُوَ يَخْشَى اللَّهَ حَالٌ مِنْ فَاعِلِ يَسْعَى وَهُوَ الْأَعْمَى. فَأَنْتَ عَنْهُ تَلَهَّى فِيهِ حَذْفُ التَّاءِ الْأُخْرَى فِي الْأَصْلِ أَيْ تَتَشَاغَلُ، كَلا لَا تَفْعَلْ مِثْلَ ذَلِكَ. فَلَمَّا نَزَلَتْ هَذِهِ الْآيَاتُ دَعَاهُ النَّبِيُّ ﷺ فَأَكْرَمَهُ، وَاسْتَخْلَفَهُ عَلَى الْمَدِينَةِ ثَلَاثَ عَشْرَةَ مَرَّةً كَمَا ذَكَرَهُ أَبُو عُمَرَ.
Translation
✧ [ Ibn Umm Maktūm and the revelation of Sūrat ʿAbasa ] Al-Walīd b. al-Mughīrah stood with the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ was speaking with him, hoping that he would embrace Islam. While he was engaged in that, Ibn Umm Maktūm, the blind man, passed by him and spoke to the Messenger of Allah ﷺ, asking him to recite the Qurʾān to him. That distressed the Messenger of Allah ﷺ until it wearied him, because it diverted him from the matter of al-Walīd and the hope he had of his embracing Islam. When the man persisted, he turned away from him frowning and left him. Then Allah, exalted be He, revealed concerning him: "He frowned and turned away because the blind man came to him" up to His words, exalted be He: "in honored sheets, exalted and purified," meaning: I have sent you only as a bearer of good tidings and a warner; I have not singled you out for one person to the exclusion of another, so do not withhold it from anyone who seeks it, and do not devote yourself to one who does not want it. Ibn Hishām said: Ibn Umm Maktūm was one of the Banū ʿĀmir b. Luʾayy, and his name was ʿAbd Allāh, though it is also said: ʿAmr. Al-Suhaylī said: In His mentioning him with reference to blindness there is wisdom and a subtle indication, drawing attention to the point of the reproof, because He said: "because the blind man came to him," so He mentioned the coming together with the blindness. All of that points to his undertaking a burden and hardship; and whoever undertakes the effort of coming to you despite his weakness, your duty is to turn toward him, not to turn away from him. Another benefit: It is attaching the ruling to this characteristic, such that whenever it exists, turning away must be abandoned. If the Prophet ﷺ was reproved for turning away from the blind man, then others are even more deserving of reproof. "And what will make you know" means: what will inform you. "Perhaps he" — that is, the blind man or the disbeliever — "will purify himself"; in it there is assimilation of the original tāʾ into the zāy. "Or be reminded," that is, take admonition, "so that the reminder" — the exhortation heard from you — "will benefit him." In one reading, "will benefit him" is in the accusative as the answer to the expression of hope. "As for him who deems himself self-sufficient" through wealth, "to him you give attention." In one reading the ṣād is doubled and the original second one is assimilated into it, meaning you turn toward him and present yourself. "And it is not upon you that he does not purify himself," that is, believe. "But as for him who came to you striving" — a circumstantial clause from the subject of "came" — "while he fears Allah" — a circumstantial clause from the subject of "striving," who is the blind man — "from him you are distracted"; in it the other original tāʾ is elided, meaning you become preoccupied. "No" — do not do the like of that. When these verses were revealed, the Prophet ﷺ summoned him, honored him, and appointed him as his deputy over Madinah thirteen times, as Abū ʿUmar mentioned.
Grades by grader
No grade is recorded for this wording.