A Prophet Frowned At Blind Man?

They asked a question, the gist of which was: How does the Messenger of Islam care for those of status and position, and refuse to meet the poor and needy; rather, he frowned at the blind man and neglected him.... Isn’t that a criticism of the message of the Prophet Muhammad?...?!

They based their doubt on the interpretation of his saying: “He frowned and turned away, because the blind man came to him. And what do you know? Perhaps he will be purified? Or he will be reminded and the reminder will benefit him. But as for him who is self-sufficient, you are his caretaker. And there is no blame upon you if you do not…” 7. And as for he who comes to you striving, 8. And he fears, 9. Then you are distracted from him. (Abasa).

Ibn Kathir said in his interpretation: More than one of the interpreters mentioned that the Messenger of Allah (peace and blessings of Allah be upon him) was one day addressing some of the leaders of Quraish, and he had hope that he would become Muslim. While he was addressing him and whispering to him, Ibn Umm Maktum, who had been among those who had converted to Islam a long time ago, came and began asking the Messenger of Allah (peace and blessings of Allah be upon him) about something and insisting on him. The Prophet (peace and blessings of Allah be upon him) wished that he could hold off at that moment so that he could address that man, hoping and desiring to guide him. He frowned at Ibn Umm Maktum and turned away from him, and turned to the other, so Allah (peace and blessings of Allah be upon him) revealed: ﴾He frowned and turned away﴿ because there came to him a man who was a disbeliever. ﴾ {The blind man} [2:100] And what do you know? Perhaps he will be purified? [3:100] ... End of quote.

Response to the doubt : First: These verses indicate the truth of the prophethood of the Prophet Muhammad (peace and blessings of Allaah be upon him), because they contain a rebuke to him from his Lord (peace and

blessings of Allaah be upon him). If Muhammad (peace and blessings of Allaah be upon him) was the one who fabricated the Qur’an, as his objecting enemies claim, he would not have written such verses that contain a rebuke to him, and he would have presented himself in the best and most splendid manner... Accordingly, these verses indicate that the Noble Qur’an is the word of Allaah (peace and blessings of Allaah be upon him), and not the composition of the Prophet Muhammad (peace and blessings of Allaah be upon him), and that Muhammad (peace and blessings of Allaah be upon him) is a trustworthy messenger from Allaah, truly and certainly...

Second: What is clear from combining the narrations of the reasons for revelation is that the Prophet (peace and blessings of Allaah be upon him) had with him some of the leaders of Quraish, and the Prophet (peace and blessings of Allaah be upon him) was keen on guiding them. While he was calling them to Allaah, Because if they had submitted to Islam, many people would have converted to Islam through their conversion. Then, Abdullah bin Umm Maktum, may God be pleased with him, came to the Prophet Muhammad, peace and blessings be upon him, and said: “Teach me some of what God has taught you…”! He repeated that without knowing that the Prophet, peace and blessings be upon him, was busy with the people and the gathering that was taking place… The Prophet, peace and blessings be upon him, thought he had interrupted his speech and turned away from him with a frown, knowing that Abdullah bin Maktum was blind and did not see the frown on the Prophet Muhammad’s face, nor did he know about it, so the verses were revealed narrating: “He frowned and turned away…”

Therefore, there is nothing in the story that indicates that the Prophet, peace and blessings be upon him, despised the blind man. He did not turn away from Ibn Umm Maktum with the intention of harming him, nor to belittle him. He did this out of his eagerness to devote himself to what he was doing, calling those heroes who stood as an obstacle against his call. He was saddened by them, may Allah bless him and grant him peace, because they turned away from his call and did not believe in his message, until his Lord, may He be exalted, said to him: “Perhaps you

would kill yourself with grief over them, if they do not believe in this message.” (Al-Kahf 6). It is stated in Al-Tafsir Al-Muyassar: “Perhaps you, O Messenger, would destroy yourself with grief and sorrow over the consequences of your people turning away from you, if they do not believe in this Qur’an and act upon it.” End quote.

Therefore: What happened from the Prophet Muhammad (peace be upon him) in this story when he frowned and the blind man did not see him was not a mistake on his part; rather, it was a more appropriate omission, and drawing attention to it, and it is from the category of (the good deeds of the righteous are the bad deeds of those brought near), because he did not know that Allah (peace be upon him) would rebuke him in His glorious book for this clear matter; therefore, the narrations mention that after this verse was revealed, whenever the Prophet (peace be upon him) saw Ibn Maktum (may Allah be pleased with him), he would spread his cloak for him and say: “Welcome to the one for whom my Lord rebuked me.”

The above is proven by what is stated in the interpretations, including the following: 1 - Al-Alusi’s interpretation: {He frowned and turned away * because the blind man came to him} etc. It was narrated that Ibn Umm Maktum, who was Khadija’s maternal uncle, was named Amr ibn Qays ibn Zaydah ibn Jundub ibn Harm ibn Rawahah ibn Hajar ibn Mu’ays ibn Amir ibn Lu’ay al-Qurashi, and it was said Abdullah ibn Shuraih ibn Malik ibn Abi Rabia al-Fahri, and the first is more common and famous as in “Jami’ al-Usul.” Umm Maktum was the nickname of his mother, and her name was Atikah bint Abdullah al-Makhzumiyyah, and al-Zamakhshari made a mistake in making her his grandmother in “al-Kashaf.” He was blind and became blind after becoming light, and it was said that he was born blind, and that is why his mother was called Umm Maktum. The Messenger of God, may God bless him and grant him peace, came and with him were the leaders of Quraish: Utbah and Shaybah, the sons of Rabia, Abu Jahl, al-Abbas ibn Abdul Muttalib, Umayyah ibn Khalaf, and al-Walid ibn al-Mughira, and he was speaking to them privately and calling them to Islam, hoping that others would convert to Islam because of their conversion.

He said, “O Messenger of God, teach me and teach me from what God has taught you.” Come on, and he repeated that and did not know that he was busy with the people, so the Messenger of God, may God bless him and grant him peace, thought about interrupting his speech, frowned and turned away from him, so it was revealed. The Messenger of God, may God bless him and grant him peace, used to honor him and say when he saw him, “Welcome to the one about whom my Lord has rebuked me,” and he would say, “Do you have a need?” And he, may God bless him and grant him peace, left him in charge of Medina, so he would pray with the people thirteen times, as narrated by Ibn Abd al-Barr in al-Isti’ab from the people of knowledge of the biography. Then he left Abu Lubabah in charge after him, and he was one of the first emigrants. He emigrated before the Prophet, may God bless him and grant him peace, according to the correct view. Al-Qurtubi was mistaken in his claim that he was from Medina and that he did not meet with the aforementioned leaders from Mecca. His death was said to have been in al-Qadisiyah as a martyr on the day of the conquest of al-Mada’in during the days of Umar, may God be pleased with him. Anas saw him that day wearing a suit of armor and a black banner. It was said that he returned from it to Medina and died there, may God be pleased with him. The pronoun “Frowned” and what follows it refers to the Prophet, may God bless him and grant him peace. In expressing him, may God bless him and grant him peace, with the pronoun of absence, there is reverence for him, may God bless him and grant him peace, to suggest that the one who did that was someone other than him, because no one like him, may God bless him and grant him peace, would do so, just as in expressing him, may God bless him and grant him peace, with the pronoun of address in His, the Most High’s, saying: “And what…” He knows, perhaps he will be purified. 2-

Tafsir al-Jalalain: “That the blind man came to him” Abdullah bin Umm Maktum, and he cut him off from what he was busy with from among those who hoped for his Islam from the nobles of Quraysh, whom he was keen on their Islam, and the blind man did not know that he was busy with that, so he called out to him: Teach me from what Allah has taught you, so the Prophet, peace and blessings be upon him, returned to his house and was reprimanded for that with what was revealed in this surah, so it was

After that, he would say to him when he came: “Welcome to the one for whom my Lord has rebuked me,” and would spread out his cloak for him. End quote. 3- Tafsir al-Qurtubi: Ath-Thawri said: “After that, whenever the Prophet (peace and blessings of Allaah be upon him) saw Ibn Umm

Maktum, he would spread out his cloak for him and say: ‘Welcome to the one for whom my Lord has rebuked me.’” End quote. 4- Tafsir al-Lubab by Ibn ‘Adil: Ath-Thawri said: “After that, whenever the Prophet (peace and blessings of Allaah be upon him) saw Ibn Umm Maktum, he would spread out his cloak for him and say: ‘Welcome to the one for whom my Lord has rebuked me.’ And he would say: ‘Is there any need?’ And he appointed him as his successor over Madinah twice in two battles that he fought.” End quote

. Third: If it is said:Why did God rebuke the Prophet Muhammad, even though Ibn Umm Maktum deserved to be rebuked?!

I said: Even though Abdullah bin Umm Maktum (may Allah be pleased with him) had lost his sight and could not see the people, his hearing was strong. He could hear the Prophet (peace and blessings of Allah be upon him) addressing those infidels, and he could also hear their voices. He knew, through listening to those words, how much the Prophet (peace and blessings of Allah be upon him) cared about them in his meeting with them. So his interruption of the Prophet (peace and blessings of Allah be upon him) and his asking before the Prophet (peace and blessings of Allah be upon him) had finished was a disservice to the Prophet (peace and blessings of Allah be upon him) and a great sin. However, Allah (peace and blessings of Allah be upon him) rebuked him because the blind deserve more kindness, compassion, and mercy.

We notice the extent of Allah’s love for His Prophet (peace and blessings of Allah be upon him) and His keenness to rebuke him with gentleness and mercy. This is from His statement (peace and blessings of Allah be upon him): “He frowned and turned away when the blind man came to him…” So

it came in the form of a narration about an absent person other than the one being addressed. That is: by the wording of reporting on someone who is absent. This shows us the status of the Prophet, peace and blessings be upon him, with his Lord, the Most High, and His honoring of him when He confronted him with this matter... God did not say: “You frowned and turned away...”

Fourth: As for their question that says: How does the Messenger of Islam care for those of status and position, and reject the poor and needy, and frown at the blind and not care for him... I have answered their intention with what was previously stated... Now I will show what they missed regarding his mercy (peace be upon him) with the poor and needy... This invalidates their objection, and he remains compassionate and merciful...

The evidence for what was previously mentioned is as follows:

1- Sahih Muslim, Book of Funerals, Chapter on Prayer at the Grave, No. 1588, on the authority of Abu Hurayrah that a black woman used to clean the mosque, or a young man, and he (peace be upon him) missed her, so he asked about her or about him, and they said: He died. He said: Why didn’t you? Did you give me permission? He said: It was as if they belittled her matter or his matter, so he said: Show me his grave. So they showed him, and he prayed over her, then he said: “Indeed, these graves are filled with darkness for their inhabitants, and indeed, Allah, the Almighty, the Majestic, illuminates them for them through my prayers over them.”

2- Sahih Muslim, No. 4275, on the authority of Anas, who said: The Messenger of God, may God bless him and grant him peace, was never asked for anything about Islam except that he gave it. A man came to him and he gave him sheep between two mountains. He returned to his people and said: “O my people, embrace Islam, for Muhammad gives generously without fearing poverty.”

3- Sahih Muslim, No. 4269, on the authority of Anas bin Malik, who said: “I served the Messenger of God, may God bless him and grant him peace, for ten years, and by God, he never said to me ‘ugh’, nor did he say to me for anything, ‘Why did you do such and such?’ or ‘Why didn’t you do such and such?’” 4- Sahih Al-Bukhari, No. 1376, on the authority of Abu Saeed Al-Khudri: “Some people from the Ansar asked the Messenger of Allah, peace and blessings be upon him, and he gave them. Then they asked him again, and he gave them. Then they asked him again, and he gave them until he ran out of what he had. Then he said, ‘Whatever good I have, I will not withhold from you. Whoever abstains, Allah will keep him abstained. Whoever seeks to be independent, Allah will make him independent. Whoever is patient, Allah will make him patient. No one is given…’” Giving is better and more comprehensive than patience.

Fifth: The Gospels attributed to Jesus Christ that he despised the Canaanite woman. He told her that she was a dog, when she came to him asking for her daughter to be healed... This is stated in the Gospel of Matthew, Chapter 15, Verse 21: “Then Jesus went out from there and departed to the region of Tyre and Sidon. 22And behold, a Canaanite woman from that region came out and cried out to him, saying, ‘Have mercy on me, O Lord, Son of David! My daughter is grievously possessed by a demon.’” 23But he did not answer her a word. Then his disciples came and begged him 24But he answered and said, “I was sent only to the lost sheep of the house of Israel.” 25So she came and worshiped him, saying, “Lord, help me!” 26He answered and said, “It is not good to take the children’s bread and throw it to the dogs.” 27“Yes, Lord,” she said, “but even the dogs eat the crumbs that fall from their masters’ table.” 28Then Jesus answered and said to her, “Woman, great is your faith! Let it be done to you as you wish.” And her daughter was healed from that very hour.

It is noted from the texts that everyone who is not Jewish is a dog according to what was attributed to Jesus Christ...

It is also noted that (Jesus) did not heal the daughter of the Canaanite woman until she confessed to him that she was a dog "27 And she said, "Yes, Lord! Yet even the dogs eat of the crumbs which fall from their masters' table"!

I ask two questions:

1- Is this the love of the God of love that the objectors believe in?!

2- Is this respecting the weak and listening to them, and meeting their demands....?!