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Mehek

Who Offended The Blind?

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Note the brackets in quranic translation

Sunni translation Quran Chapter 80 verse 1

Dr. Mohsin : (The Prophet (SAW)) frowned and turned away,

Shia translation of verse Chapter 80 verse 1

He (a certain Umayad chieftain) frowned and turned away (while he was with the Prophet).

Now read the Sunni and Shia Quran Tafseer regarding Chapter 80 verse 1

So who actually frowned at the blind man, Was it the Prophet (pbuh) or was it Uthman (Sunni Caliph)?

Sunni Tafseer #1

Tafsir al-Jalalayn

He, the Prophet, frowned, glowered with his face, and turned away,

Sunni Tafseer #2

* تفسيAsbab Al-Nuzul by Al-Wahidi

{ أَن جَآءَهُ ٱلأَعْمَىٰ

(He frowned and turned away. Because the blind man came unto him) [80:1-2]. This refers to Ibn Umm Maktum. The latter went to see the Prophet, Allah bless him and give him peace, while the latter was meeting 'Utbah ibn Rabi'ah, Abu Jahl ibn Hisham, 'Abbas ibn 'Abd al-Muttalib, and Ubayy and Umayyah the sons of Khalaf. He was calling them to Allah, hoping that they might embrace Islam. Ibn Umm Maktum stood up and said: “O Messenger of Allah, teach me of that which Allah has taught you”. He kept on requesting him and repeating his request, not knowing that he was busy and dealing with someone else. Signs of annoyance appeared on the face of the Messenger of Allah, Allah bless him and give him peace, because of being repeatedly interrupted. He said in himself: “These chiefs will say: his followers consist of only the blind, lowly people and slaves!” The Messenger of Allah, Allah bless him and give him peace, frowned and turned away from him, and faced toward the people he was addressing. Allah, exalted is He, then revealed these verses. After this, the Messenger of Allah, Allah bless him and give him peace, used to honour him, and would say, whenever he saw him: “Welcome to the one about whom my Lord has rebuked me!” Muhammad ibn 'Abd al-Rahman al-Musahifi informed us> Abu 'Amr Muhammad ibn Ahmad ibn Hamdan> Abu Ya'la> Sa'id ibn Yahya ibn Sa'id> his father> Hisham ibn 'Urwah> 'A'ishah who said: “(He frowned and turned away) was revealed about Ibn Umm Maktum, the blind. The latter went to the Prophet, Allah bless him and give him peace, and kept saying: 'O Messenger of Allah, guide me', while there were with the Messenger of Allah the leaders of the idolaters. The Prophet, Allah bless him and give him peace, kept avoiding him and turning to the others. It is about this that (He frowned and turned away) was revealed”. This was revealed by al-Hakim in his Sahih from 'Ali ibn 'Isa al-Hiri> al-'Utabi> Sa'd ibn Yahya.

Shia Tafeer

[Pooya/Ali Commentary 80:1]

One day when the Holy Prophet was in conversation with some of his companions, a blind man, Abdullab ibn Ummi Maktum, who was also poor, came to meet him and learn the Quran. The Holy Prophet received him with kindness and asked him to sit beside him. The Quraysh leaders did not like the interruption, particularly the respect and honour given to him by the Holy Prophet. One of the companions frowned and turned his back on him, which displeased Allah, and this surah was revealed.

Some commentators say that the pronoun "he" in abasa refers to the Holy Prophet who disliked the interruption at a time when he was engrossed in earnest discourse with some of the pagan Quraysh leaders.

As has been mentioned in the commentary of many verses, particularly Baqarah: 78; Mumin: 55; Fat-h: 2 and Muhammad: 15 to 19, a large number of Muslim scholars try to find out imaginary weaknesses in the character of the Holy Prophet so as to minimise the actual shortcomings, deviation and waywardness found in the companions whom they present as heroes of Islam. It is a preconceived plan to bring the infallible status of the Holy Prophet to the ordinary level of temporal rulers, which has been fully exposed in the commentary of above noted verses. For the perfection bestowed on the Holy Prophet refer to the commentary of Ahzab: 21 and Qalam: 4.

Besides the Quran says, the best character was that of Prophet (pbuh) so how can Sunnis blame the Prophet (pbuh) for what he has never did?

Here are more details

{ عَبَسَ وَتَوَلَّىٰ } *

http://www.al-islam....hapter1b/1.html

Edited by Mehek

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It is not just the Sunni tafasir that give that version. It is mentioned in our books too, although the prevalent view is otherwise.

Look at the two different aHadith in this regard from Tafsir Nur al-Thaqalayn (the author noting down both versions from different Shi`i tafasir books) and note Sayyid al-MurtaDa's opinion on that:

3 Ü Ýí ÊÝÓíÑ Úáì Èä ÇÈÑÇåíã ÚÈÓ æÊæáì Ãä ÌÇÁå ÇáÇÚãì ÞÇá: äÒáÊ Ýí ÚËãÇä æÇÈä Çã ãßÊæã ãÄÐä áÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) æßÇä ÇÚãì¡ æÌÇÁ Åáì ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) æÚäÏå ÇÕÍÇÈå æÚËãÇä ÚäÏå ÝÞÏãå ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) Úáì ÚËãÇä¡ ÝÚÈÓ ÚËãÇä æÌåå æÊæáì Úäå¡ ÝÃäÒá Çááå " ÚÈÓ æÊæáì " íÚäì ÚËãÇä " Ãä ÌÇÁå ÇáÇÚãì * æ ãÇ íÏÑíß áÚáå íÒßì " Çì íßæä ØÇåÑÇ ÇÒßì Çæ íÐßÑ ÞÇá: íÐßÑå ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) ÝÊäÝÚå ÇáÐßÑì

3 – In Tafsīr `Alī b. Ibrāhim of `Abasa wa tawallā, an jā’ahu ‘l-a`mā, he said: It was sent down about `Uthmān and ibn Umm Maktūm, the mu’adhdhin to the Messenger of Allāh Õáì Çááå Úáíå æÂáå and he was blind. He came to the Messenger of Allāh Õáì Çááå Úáíå æÂáå and with him was his companion and `Uthmān was with him (too). So the Messenger of Allāh Õáì Çááå Úáíå æÂáå gave him priority over `Uthmān. `Uthmān frowned at his face and turned away from him. So Allāh revealed `Abasa wa tawallā – he frowned and turned away – meaning `Uthmān. “Because there came to him the blind man. And what will make you realise that perchance he may grow in purity?”, that is, he becomes pure, purer. “Or he may take heed”. He said: The Messenger of Allāh Õáì Çááå Úáíå æÂáå advised him, “so that the reminder might avail him”.

4 Ü Ýí ãÌãÚ ÇáÈíÇä Þíá äÒáÊ ÇáÇíÉ Ýí ÚÈÏÇááå Èä Çã ãßÊæã æåæ ÚÈÏÇááå Èä ÔÑíÍ Èä ãÇáß Èä ÑÈíÚÉ ÇáÝåÑì ãä Èäì ÚÇãÑ Èä áæì. æÐáß Çäå ÇÊì ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) æåæ íäÇÌì ÚÊÈÉ Èä ÑÈíÚÉ æÃÈÇ Ìåá Èä åÔÇã æÇáÚÈÇÓ Èä ÚÈÏÇáãØáÈ æÃÈíÇ æ ÇãíÉ ÇÈäì ÎáÝ íÏÚæåã Åáì Çááå æíÑÌæÇ ÇÓáÇãåã¡ ÝÞÇá: íÇ ÑÓæá Çááå ÇÞÑÈäì æÚáãäì ããÇ Úáãß Çááå¡ ÝÌÚá íäÇÏíå æßÑÑ ÇáäÏÇÁ æáÇ íÏÑì Çäå ãÔÊÛá ãÞÈá Úáì ÛíÑå¡ ÍÊì ÙåÑÊ ÇáßÑÇåíÉ Ýí æÌå ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) áÞØÚÉ ßáÇãå. æÞÇá Ýí äÝÓå: íÞæá åÄáÇÁ ÇáÕäÇÏíÏ ÇäãÇ ÇÊÈÇÚå ÇáÚãíÇä æÇáÚÈíÏ ÝÃÚÑÖ æÇÞÈá Úáì ÇáÞæã íßáãåã¡ ÝäÒáÊ ÇáÇíÇÊ æßÇä ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) ÇÐÇ ÑÂå ÞÇá: ãÑÍÈÇ Èãä ÚÇÊÈäì Ýíå ÑÈì¡ æíÞæá:

åá áß ãä ÍÇÌÉ¿ æÇÓÊÎáÝå Úáì ÇáãÏíäÉ ãÑÊíä Ýí ÛÒæÊíä¡ ÞÇá ÇäÓ Èä ãÇáß:

ÝÑÃíÊå íæã ÇáÞÇÏÓíÉ æÚáíå ÏÑÚ æãÚå ÑÇíÉ ÓæÏÇÁ æÑæì Úä ÇáÕÇÏÞ (Úáíå ÇáÓáÇã) ÞÇá: ßÇä ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) ÇÐÇ ÑÇì Çã ãßÊæã ÞÇá: ãÑÍÈÇ áÇ æÇááå áÇ íÚÇÊÈäì Çááå Ýíß ÇÈÏÇ æßÇä íÕäÚ ãä ÇááØÝ ÍÊì ßÇä íßÝ Úä ÇáäÈì (Õáì Çááå Úáíå æÂáå) ããÇ íÝÚá Èå¡ ÞÇá ÇáãÑÊÖì Úáã ÇáåÏì (ÞÏÓ ÓÑå): áíÓ Ýí ÙÇåÑ ÇáÇíÉ ÏáÇáÉ Úáì ÊæÌååÇ Åáì ÇáäÈì (Õáì Çááå Úáíå æÂáå) Èá åì ÎÈÑ ãÍÖ áã íÕÑÍ Èå ÇáãÎÈÑ Úäå¡ æÝíåÇ ãÇ íÏá Úáì Çä ÇáãÚäì ÈåÇ ÛíÑå¡ áÇä ÇáÚÈæÓ áíÓ ãä ÕÝÇÊ ÇáäÈì (Õáì Çááå Úáíå æÂáå) ãÚ ÇáÇÚÏÇÁ ÇáãÊÈÇÆäíä ÝÖáÇ Úä ÇáãÄãäíä ÇáãÓÊÑÔÏíä Ëã ÇáæÕÝ ÈÃä íÊÕÏì ááÇÛäíÇÁ æíÊáåì Úä ÇáÝÞÑÇÁ áÇ íÔÈå ÃÎáÇÞå ÇáßÑíãÉ¡ æ íÄíÏ åÐÇ ÇáÞæá Þæáå ÓÈÍÇäå Ýí æÕÝå (Úáíå ÇáÓáÇã): " æÇäß áÚáì ÎáÞ ÚÙíã " æÞæáå: " æ áæ ßäÊ ÝÙÇ ÛáíÙ ÇáÞáÈ áÇ äÝÖæÇ ãä Íæáß " æÇáÙÇåÑ Ãä Þæáå: ÚÈÓ æÊæáì ÇáãÑÇÏ Èå ÛíÑå æÑæì Úä ÇáÕÇÏÞ (Úáíå ÇáÓáÇã) ÇäåÇ äÒáÊ Ýí ÑÌá ãä Èäì ÇãíÉ ßÇä ÚäÏ ÇáäÈì (Õáì Çááå Úáíå æÂáå)¡ ÝÌÇÆå ÇÈä Çã ãßÊæã ÝáãÇ ÑÂå ÊÞÐÑ ãäå æÚÈÓ æÌãÚ äÝÓå æÃÚÑÖ ÈæÌåå Úäå¡ ÝÍßì Çááå ÓÈÍÇäå Ðáß æÇäßÑå Úáíå.

4 – In Majma` al-Bayān, it is said that the āyah was sent down regarding `Abdullāh b. Umm Maktūm and he was `Abdullāh b. Shurayḥ b. Mālik b. Rabī`ah al-Fihrī from the tribe of `Āmir b. Luway. And that is because he came to RasūlAllāh Õáì Çááå Úáíå æÂáå while he was talking to `Utaybah b. Rabī`ah, Abū Jahl b. Hishām, al-`Abbās b. `Abd al-Muṭṭalib and Ubayyā and Umayyah, sons of Khalaf. He called them towards Allāh and wished their [acceptance of] Islām. So he said: O’ Messenger of Allāh! Allow me to draw near and teach me of what Allāh has taught you. So he called out to him and repeated the call while he did not realise that he was occupied, engaged with another [person], until annoyance manifested (itself) on the face of the Messenger of Allāh Õáì Çááå Úáíå æÂáå due to the interruption of his speech (kalām). And he said to himself: These notable ones [the ones in power] say, “that only the blind (pl.) and the slaves follow him”. So he turned aside and approached the people, talking to them. So these āyāt were sent down and when the Messenger of Allāh saw it, he said: Welcome (marḥabā) to the one about whom my Lord has admonished me. And He says:

Are you in need? And he appointed him as his vicar (deputy) in the city twice in two of the ghazwah wars. Anas b. Mālik said:

So I saw him on the Day of Qādisiyyah[1]; he was armoured and with him was a black standard. It is related from al-Ṣādiq Úáíå ÇáÓáÇã (that) he said: When the Messenger of Allāh Õáì Çááå Úáíå æÂáå would see Umm Maktūm, he would say: Marḥabā! No, by Allāh, Allāh did not admonish me regarding you ever but it was out of grace until he ceased from what he was doing to the Prophet Õáì Çááå Úáíå æÂáå.

Al-Murtaḍā, the standard of guidance (`alam al-hudā) (qas) said:There is nothing in the apparent of the āyah to demonstrate its being directed towards the Prophet Õáì Çááå Úáíå æÂáå; nay, it is purely a report which does not make known its intrinsic significance. And in it, what is demonstrated is that its meaning is other than that (lit. it), for frowning is not from the ṣifāt of the Prophet Õáì Çááå Úáíå æÂáå, with the differing enemies, let alone the rightly-guided believers (or, believers seeking the right guidance). Therefore the portrayal of opposing [others] for the (sake of the) wealthy and seeking distraction from the poor does not resemble his noble akhlāq. And this saying – His [Allah’s] saying, glory be to Him, in his Úáíå ÇáÓáÇã description: “And surely you conform to great character” – and His saying: “Had you been rough, hardhearted, they would certainly have dispersed from around you” – corroborates (it). And the apparent meaning is that [in] His saying – He frowned and turned away – the one intended by it is other than him. And it is related from al-Ṣādiq Úáíå ÇáÓáÇã that it was sent down about a man from Banī Umayyah who was with the Prophet Õáì Çááå Úáíå æÂáå when ibn Umm Maktūm came to him. When he saw him, he shunned him and frowned, gathered himself and turned his face away from him. So Allāh related that and reproached him.

[1] Battle fought during `Umar’s rule between the Muslims and the Persians at Qādisiyyah located on the bank of river `Atīq

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(salam)

Sayed Ammar : Who frowned at the blind man?

http://www.sayedamma...an2009popb.html

I haven't seen it but I'm sure Sayed Ammar will explain in depth all the possibilities of who it could have been and come to the conclusion that it wasn't the Prophet (pbuh) in a logical way.

(wasalam)

Edited by Shia_Debater

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It is not just the Sunni tafasir that give that version. It is mentioned in our books too, although the prevalent view is otherwise.

Look at the two different aHadith in this regard from Tafsir Nur al-Thaqalayn (the author noting down both versions from different Shi`i tafasir books) and note Sayyid al-MurtaDa's opinion on that:

3 ـ في تفسير على بن ابراهيم عبس وتولى أن جاءه الاعمى قال: نزلت في عثمان وابن ام مكتوم مؤذن لرسول الله (صلى الله عليه وآله) وكان اعمى، وجاء إلى رسول الله (صلى الله عليه وآله) وعنده اصحابه وعثمان عنده فقدمه رسول الله (صلى الله عليه وآله) على عثمان، فعبس عثمان وجهه وتولى عنه، فأنزل الله " عبس وتولى " يعنى عثمان " أن جاءه الاعمى * و ما يدريك لعله يزكى " اى يكون طاهرا ازكى او يذكر قال: يذكره رسول الله (صلى الله عليه وآله) فتنفعه الذكرى

3 – In Tafsīr `Alī b. Ibrāhim of `Abasa wa tawallā, an jā’ahu ‘l-a`mā, he said: It was sent down about `Uthmān and ibn Umm Maktūm, the mu’adhdhin to the Messenger of Allāh صلى الله عليه وآله and he was blind. He came to the Messenger of Allāh صلى الله عليه وآله and with him was his companion and `Uthmān was with him (too). So the Messenger of Allāh صلى الله عليه وآله gave him priority over `Uthmān. `Uthmān frowned at his face and turned away from him. So Allāh revealed `Abasa wa tawallā – he frowned and turned away – meaning `Uthmān. “Because there came to him the blind man. And what will make you realise that perchance he may grow in purity?”, that is, he becomes pure, purer. “Or he may take heed”. He said: The Messenger of Allāh صلى الله عليه وآله advised him, “so that the reminder might avail him”.

4 ـ في مجمع البيان قيل نزلت الاية في عبدالله بن ام مكتوم وهو عبدالله بن شريح بن مالك بن ربيعة الفهرى من بنى عامر بن لوى. وذلك انه اتى رسول الله (صلى الله عليه وآله) وهو يناجى عتبة بن ربيعة وأبا جهل بن هشام والعباس بن عبدالمطلب وأبيا و امية ابنى خلف يدعوهم إلى الله ويرجوا اسلامهم، فقال: يا رسول الله اقربنى وعلمنى مما علمك الله، فجعل يناديه وكرر النداء ولا يدرى انه مشتغل مقبل على غيره، حتى ظهرت الكراهية في وجه رسول الله (صلى الله عليه وآله) لقطعة كلامه. وقال في نفسه: يقول هؤلاء الصناديد انما اتباعه العميان والعبيد فأعرض واقبل على القوم يكلمهم، فنزلت الايات وكان رسول الله (صلى الله عليه وآله) اذا رآه قال: مرحبا بمن عاتبنى فيه ربى، ويقول:

هل لك من حاجة؟ واستخلفه على المدينة مرتين في غزوتين، قال انس بن مالك:

فرأيته يوم القادسية وعليه درع ومعه راية سوداء وروى عن الصادق (عليه السلام) قال: كان رسول الله (صلى الله عليه وآله) اذا راى ام مكتوم قال: مرحبا لا والله لا يعاتبنى الله فيك ابدا وكان يصنع من اللطف حتى كان يكف عن النبى (صلى الله عليه وآله) مما يفعل به، قال المرتضى علم الهدى (قدس سره): ليس في ظاهر الاية دلالة على توجهها إلى النبى (صلى الله عليه وآله) بل هى خبر محض لم يصرح به المخبر عنه، وفيها ما يدل على ان المعنى بها غيره، لان العبوس ليس من صفات النبى (صلى الله عليه وآله) مع الاعداء المتبائنين فضلا عن المؤمنين المسترشدين ثم الوصف بأن يتصدى للاغنياء ويتلهى عن الفقراء لا يشبه أخلاقه الكريمة، و يؤيد هذا القول قوله سبحانه في وصفه (عليه السلام): " وانك لعلى خلق عظيم " وقوله: " و لو كنت فظا غليظ القلب لا نفضوا من حولك " والظاهر أن قوله: عبس وتولى المراد به غيره وروى عن الصادق (عليه السلام) انها نزلت في رجل من بنى امية كان عند النبى (صلى الله عليه وآله)، فجائه ابن ام مكتوم فلما رآه تقذر منه وعبس وجمع نفسه وأعرض بوجهه عنه، فحكى الله سبحانه ذلك وانكره عليه.

4 – In Majma` al-Bayān, it is said that the āyah was sent down regarding `Abdullāh b. Umm Maktūm and he was `Abdullāh b. Shurayḥ b. Mālik b. Rabī`ah al-Fihrī from the tribe of `Āmir b. Luway. And that is because he came to RasūlAllāh صلى الله عليه وآله while he was talking to `Utaybah b. Rabī`ah, Abū Jahl b. Hishām, al-`Abbās b. `Abd al-Muṭṭalib and Ubayyā and Umayyah, sons of Khalaf. He called them towards Allāh and wished their [acceptance of] Islām. So he said: O’ Messenger of Allāh! Allow me to draw near and teach me of what Allāh has taught you. So he called out to him and repeated the call while he did not realise that he was occupied, engaged with another [person], until annoyance manifested (itself) on the face of the Messenger of Allāh صلى الله عليه وآله due to the interruption of his speech (kalām). And he said to himself: These notable ones [the ones in power] say, “that only the blind (pl.) and the slaves follow him”. So he turned aside and approached the people, talking to them. So these āyāt were sent down and when the Messenger of Allāh saw it, he said: Welcome (marḥabā) to the one about whom my Lord has admonished me. And He says:

Are you in need? And he appointed him as his vicar (deputy) in the city twice in two of the ghazwah wars. Anas b. Mālik said:

So I saw him on the Day of Qādisiyyah[1]; he was armoured and with him was a black standard. It is related from al-Ṣādiq عليه السلام (that) he said: When the Messenger of Allāh صلى الله عليه وآله would see Umm Maktūm, he would say: Marḥabā! No, by Allāh, Allāh did not admonish me regarding you ever but it was out of grace until he ceased from what he was doing to the Prophet صلى الله عليه وآله.

Al-Murtaḍā, the standard of guidance (`alam al-hudā) (qas) said:There is nothing in the apparent of the āyah to demonstrate its being directed towards the Prophet صلى الله عليه وآله; nay, it is purely a report which does not make known its intrinsic significance. And in it, what is demonstrated is that its meaning is other than that (lit. it), for frowning is not from the ṣifāt of the Prophet صلى الله عليه وآله, with the differing enemies, let alone the rightly-guided believers (or, believers seeking the right guidance). Therefore the portrayal of opposing [others] for the (sake of the) wealthy and seeking distraction from the poor does not resemble his noble akhlāq. And this saying – His [Allah’s] saying, glory be to Him, in his عليه السلام description: “And surely you conform to great character” – and His saying: “Had you been rough, hardhearted, they would certainly have dispersed from around you” – corroborates (it). And the apparent meaning is that [in] His saying – He frowned and turned away – the one intended by it is other than him. And it is related from al-Ṣādiq عليه السلام that it was sent down about a man from Banī Umayyah who was with the Prophet صلى الله عليه وآله when ibn Umm Maktūm came to him. When he saw him, he shunned him and frowned, gathered himself and turned his face away from him. So Allāh related that and reproached him.

[1] Battle fought during `Umar’s rule between the Muslims and the Persians at Qādisiyyah located on the bank of river `Atīq

Thanks for your input. The majority of Shia tafsir say that Prophet (pbuh) never frowned but it was the Ummayad chief (uthman) who frowned, but on the hand when it comes to Sunnism the majority of Tafsirs are pointing towards the Prophet (pbuh) who frowned and less towards Uthman.

Now let us analyze.

For Shias no tafsir, no mulla, no saying of a man is above than the Quran, so it is Quran the final and also we say the Quran is best tafsir for itself. Meaning one verse of Quran can explain another verse better than any Tafsir.

This is what Allah says about the Prophet (pbuh)

[68:4] And thou (standest) on an exalted standard of character.

that means no person is above Prophet (pbuh) character in the world.

The Quran says in many places

Indeed, in the Messenger of Allah, you have a good example to follow for him who hopes (in the meeting with) Allah and the Last Day and remembers Allah much. (33:21)

O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings, and a warner and as one who invites to Allah (alone) by His permission and as a lamp that gives light. (33:45-46)

Say: Obey Allah and obey the Messenger, but if you turn away, he is only responsible for the duty placed on him (i.e. to convey the Message) and you (are responsible) for what is placed on you. If you obey him, you shall be on the right guidance. The Messengers duty is only to convey (the Message) in the clear way. (24:54)

A messenger reciting unto you the revelations of Allah made plain, that He may bring forth those who believe and do good works from darkness unto light. And whosoever believes in Allah and does right, He will bring him into Gardens underneath which rivers flow, therein to abide forever. Allah hath made good provision for him. (65:11)

and there are many more do not they say of an exemplary character the Prophet (pbuh) possessed and to follow him in all accounts.

so how can Prophet treat a blind man in such a degrading way?

besides it has been very well explained in the link of al-islam.org

80:1 He frowned and turned away (while he was with the Prophet),

80:2 Because there came to him the blind man.

80:3 And what would make you know, but that, per chance, he (the blind man) might grow in purity,

Even if we assume that "you" in the third verse addresses the Prophet (PBUH&HF), then it is clear from the above three verses that the words "he" (the one who frowned) and "you" address two different individuals. The following two verses support this as well:

80:5 As for him who considers himself free from need (rich),

80:6 To him do you address yourself?

Thus the one who frowned was other than the Prophet himself due to distinction between "him" and "you". In Verses 80:6 Allah addresses his Prophet (PBUH&HF) saying that preaching arrogant members of Quraish who frown at a blind is not worthy and is not necessary to be preferred over preaching a blind, even though the blind came later. The reason is that preaching anyone who does not intend to purify himself (to the extend that he frowns at a believer) is not fruitful.

http://www.al-islam....hapter1b/1.html

Edited by Mehek

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Note the brackets in quranic translation

Sunni translation Quran Chapter 80 verse 1

Dr. Mohsin : (The Prophet (SAW)) frowned and turned away,

Shia translation of verse Chapter 80 verse 1

He (a certain Umayad chieftain) frowned and turned away (while he was with the Prophet).

Brother Rajab Ali has spoken very vividly about those brackets used in his speech.

http://www.youtube.com/watch?v=P1TwbjijXLs&feature=related

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