Afterwards...

Afterwards, he always held 'Abdullah in high honor, and whenever he saw him he used to tell him Hail to the one for whom Allah admonished me. And, then, he questioned the man: Is there anything that I can do for you ? The blind man became a true and sincere Muslim and as a direct appointment by the Prophet, himself, become a governor of Medina on two occasions when the Prophet (p.b.u.h.) went to battle.

A second opinion about this revelation is given for these verses, which is that a man from the Umayyads was sitting with the Prophet Mohammad (p.b.u.h.) when 'Abdullah-ibn Ummi-Maktum arrived. when this man saw 'Abdullah, he frowned and turned his back to him, as if he might become infected by him. The aforementioned verses were about the man sitting with the Prophet (p.b.u.h.) and the admonishment was for him.

It has been narrated that Imam Sadiq (p.b.u.h.) agreed with this opinion when he was asked about this occasion of revelation. The late Sayyed Murtaza, the great scholar of Islam, approved with this occasion of revelation, as well. There is nothing, of course, in the verse, itself, to show clearly that the one who is addressed is Mohammad (p.b.u.h.) . The only sign may be found in verses 8 to 10 where they say: But as to him who comes to you striving hard, And he fear's (Allah in his heart) .

Of him wast thou unmindful. This is the matter that can be true about the Prophet (p.b.u.h.) more than anyone else. But, according to what 'Sayyed Murtaza' has said, there are some signs in the verses showing that 'the one' is not the Prophet (p.b.u.h.) . Some of them are as follows: 'To be frowning' was not one of the Prophets' character traits, especially for the Prophet of Islam. He spoke gently and with a kind face even to his own enemies and was even more kind to the truth-seeking believers.

Moreover, paying attention to the wealthy people and neglecting the poor is not agreeable, at all, with what is said about him in Sura Qalam, No. 65, verse 4 which says: And thou (standst) on an exalted standard of character, (with the particular note that Sura Qalam had been revealed before the revelation of Sura 'Abasa) .

But, supposing the first occasion of revelation is true, this act is not more than 'leaving to the better' /tark-i-ula/ and there is nothing in it that contrasts with the state of spinelessness. Since, first, the purpose of the Prophet (p.b.u.h.) was definitely to absorb the Quraish leaders in order to spread Islam and to stop their sabotage.