Meccan, and its verses are 42 and it is said 41. [It was revealed after An-Najm] 'In the name of Allah, the Most Gracious, the Most Merciful.'

The Messenger of Allah, blessings and peace be upon him, came to Ibn Umm Maktum. [[Al-Zamakhshari mentioned the reason for the revelation of the verse, which is that Ibn Umm Maktum, the blind man... etc. Ahmad said: The specification was taken from the beginning of the sentence with the pronoun of address and made it a subject informing about it, and it is often received from that. And he certainly erred in interpreting the verse, and it was not for him to reach that.]] - And Umm Maktum is the mother of his father, and his name is Abdullah ibn Shariq ibn Malik ibn Rabi'ah al-Fahri from the Banu Amir ibn Lu'ay - and there were with him the leaders of Quraysh: Utbah and Shaybah, the sons of Rabi'ah, and Abu Jahl ibn Hisham, and Abbas ibn Abd al-Muttalib, and Umayyah ibn Khalaf, and Al-Walid ibn Al-Mughira:

He calls them to Islam hoping that others will embrace Islam through their conversion. [This was mentioned by Al-Thalabi without a chain of narration, and Ibn Abi Hatim transmitted it from the narration of Al-Aufi from Ibn Abbas in a similar manner, without the phrase 'the leaders of Quraysh' and without the context of the lineage of Ibn Umm Maktum. Likewise, Al-Tabari narrated it from the narration of Sa'id from Qatadah. He said: It was mentioned to us, and he mentioned it. With this chain, the Prophet ﷺ appointed him as a leader over Medina twice to lead its people in prayer. Al-Tirmidhi and Al-Hakim narrated it from the hadith of Aisha, may Allah be pleased with her, in a similar manner. [Note] The lineage he presented is extremely confused, as appears to anyone with the slightest knowledge of the news and lineages. Ibn Sa'd said: As for the people of Medina, they say his name is Abdullah. As for the people of Iraq and Hisham Al-Kalbi, they say his name is Amr, then they all agreed on his lineage. They said: He is the son of Qais ibn Ziyad ibn Al-Asamm ibn Rawahah ibn Hajar ibn Abd ibn Mu'ayqib ibn Amir ibn Lu'ay. His mother is Atikah, the daughter of Abdullah ibn Amir ibn Makhzum. Ibn Sa'd said: Yazid ibn Harun informed us. Juwair narrated to us from Al-Dahhak. He said: 'The Prophet ﷺ approached a man from Quraysh calling him to Islam, and Abdullah ibn Umm Maktum, the blind man, came forward, asking the Messenger of Allah ﷺ while he turned away from him and frowned at his face, turning to the other. So Allah admonished His Messenger, saying: 'He frowned and turned away because the blind man came to him' - the verses. Then the Messenger of Allah ﷺ called him and honored him and appointed him as a leader over Medina twice.'] He said: O Messenger of Allah, read to me and teach me what Allah has taught you, and he repeated this while he was unaware of the Messenger's preoccupation with the people. The Messenger of Allah ﷺ disliked his interruption of his speech, so he frowned and turned away from him. Then this was revealed, and the Messenger of Allah ﷺ honored him and would say when he saw him: Welcome to the one whom my Lord admonished me about, and he would ask him: Do you have any need? He appointed him as a leader over Medina twice, and Anas said: I saw him on the day of Qadisiyyah wearing armor and carrying a black banner. [This was narrated by Abdul Razak from Ma'mar from Qatadah. Anas informed me of this, and it was similarly narrated by Abu Ya'la and Al-Tabari from the narration of Qatadah from Anas, may Allah be pleased with him.] It was read: 'He frowned,' with emphasis for exaggeration, and similarly: 'He frowned at him' as 'He turned away from him,' depending on the differing opinions. Its meaning is: He frowned, because the blind man came to him. Or he turned away for that reason. It was also read: 'Did he turn away because the blind man came to him?' with two hamzah and an alif between them, and he paused at 'He frowned and turned away' then began again, meaning: Did he do that because the blind man came to him, in denial of him? It was narrated that he never frowned again in the face of a poor person, nor did he turn away from a rich one. In the report of what he fell short in, then turning to him with speech: It is evidence of increased denial, like one who complains to people about a side that has wronged him, then he turns to the wrongdoer when he becomes heated in the complaint, facing him with reproach and compelling evidence. In mentioning the blind man, it is somewhat like that, as if to say: He deserved to frown and turn away because he is blind, and it should have increased his compassion and kindness towards him, welcoming him. And indeed, people have been well-mannered by the etiquette of Allah in this, as it has been narrated from Sufyan Al-Thawri, may Allah have mercy on him, that the poor were in his assembly as leaders. And what do you know, and what makes you aware of the condition of this blind man? Perhaps he will purify himself by what he learns from the laws from some of the impurities of sin, or he will remember or take admonition, and your remembrance will benefit him, meaning: your admonition, and it will be a kindness to him in some acts of obedience. The meaning is: You do not know what is anticipated from him, whether purification or remembrance, and if you had known, you would not have fallen short in that.

And it is recited: 'fa-tanfa'hu', in the nominative, as an addition to 'yudhkar'. And in the accusative as a response to the reason, like his saying: 'fa-aṭṭali'a ilā ilāhi Mūsā'. 'Taṣaddā' means to approach him with eagerness and to engage with him. The opposition is recited: 'taṣaddā', with emphasis, by merging the 't' into the 'ṣ'. And Abū Ja'far recited: 'taṣaddā', with the 't' pronounced, meaning: to expose oneself. Its meaning is: a caller invites you to engage with him, from eagerness and desperation for his Islam. And there is no harm for you if he does not purify himself through Islam; your duty is only to convey the message. He strives to seek good, and he fears Allah or fears the disbelievers and their harm in approaching you. It is said: he came without a leader, so he fears stumbling. 'Talhahā' means to be preoccupied, from 'lahā' away from him. And 'talahā'. And Talhah ibn Maṣrif recited: 'tatlahā'. And Abū Ja'far recited: 'talahā', meaning: the matters of the strong distract you. If you say: the saying 'fa-anta lahu taṣaddā', 'fa-anta 'anhu talahā' seems to imply exclusivity. I say, yes, and its meaning is: the denial of engaging and being distracted from him, meaning: one like you especially should not engage with the wealthy and be distracted from the poor.