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In the Name of God بسم الله

Gentle mistake(s) of our Prophet ((صلى الله عليه وآله وسلم)) PLZ DNT BAN ME

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All correct knowledge is from Allah, all deviances and stupid mistakes are from me.

Firstly, i think the Prophet ((صلى الله عليه وآله وسلم)) was the greatest man to ever grace the earth. What he achieved, what he represented, the guidance he brought us. BECAUSE he wasnt an angel, just a simple human, i am awestruck. I fantasise about fighting at his side, i fantasise about walking barefoot in front of him to soak up the thorns. I fantasise about selling all my wealth to arm his mujahid.

But this is the bit where i get banned from sunni islamic forums (i am a hanafi sunni): i think he was gently corrected by Allah in the Quran twice at least, therefore he made at least two (tiny) errors in judgment of which he was NOT sinful.

https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-19/surah-abasa-chapter-80

^The " he frowned" surah. I specifically used the link to a shia website because they discuss the various meanings. But in the end its clearly shown Allah is gently telling off our Rasul. i.e. "dont do that"

1. “He frowned and turned away,”
2. "Because there came to him the blind man."
3. “And what would make you know that he might (spiritually) purify himself,”
4 “Or become reminded so that the reminder might profit him?"
5. “As to one who regards himself self‑sufficient,”
6. “To him do you address yourself!"
7. “Though it is no blame on you if he would not (spiritually) purify himself.”
8. "But as to him who comes to you striving hard,”
9. “And he fears (Allah in his heart),”
10. "Of him wast thou unmindful."

You can read the (one particular) shia view of the surah's revelation and background in the link. Its basically about a blind man (not just any blind man, a later hero of Islam and friend of our Prophet - so the surah came true later) who comes to the Prophet to ask about something.

 

https://quran.com/8/67-68

^the battle of Badr prisoners surah

It is not for a prophet to have captives [of war] until he inflicts a massacre [upon Allah 's enemies] in the land. Some Muslims desire the commodities of this world, but Allah desires [for you] the Hereafter. And Allah is Exalted in Might and Wise.

Our Prophet was advised by Umar and Abu Bakr about POWs after Badr. He didtn have any explicit guidance so went with consensus.

I particularly love the first surah. If what the deniers say is true and our Prophet wrote the Quran himself, why would he be telling himself off? I MUST REINFORCE MY VIEW THAT THE PROPHET WAS SINLESS IN BOTH INSTANCES, but my point is, to me anyway, that he was human and capable of making errors.

I want to have some input on what you guys think? I hope i have an open mind, but you can see i am only using the Quran as evidence not hadith or seera which comes from men.

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1 hour ago, Sunni Delight said:

But this is the bit where i get banned from sunni islamic forums (i am a hanafi sunni)

I have an idea as to why this may have happened, but let's see what others think.

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3 hours ago, Sunni Delight said:

1. “He frowned and turned away,”
2. "Because there came to him the blind man."
3. “And what would make you know that he might (spiritually) purify himself,”
4 “Or become reminded so that the reminder might profit him?"
5. “As to one who regards himself self‑sufficient,”
6. “To him do you address yourself!"
7. “Though it is no blame on you if he would not (spiritually) purify himself.”
8. "But as to him who comes to you striving hard,”
9. “And he fears (Allah in his heart),”
10. "Of him wast thou unmindful."

This part of the Holy Quran, according to the Shia, was Uthman, he was the reason this verse was revealed.

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@Sunni Delight

You can read the commentary below:

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.

Aqa Mahdi Puya says:

The commentators who have depended on the sources, other than the Ahl ul Bayt, say that the nominative pronoun in verse 1, the subjective pronoun in verse 2, and the pronouns in verses 3, 6, 7 and 8 refer to the Holy Prophet. It is a deliberate attempt to belie the infallibility of the Holy Prophet.

To know the reason see commentary of verses mentioned above. According to the Ahl ul Bayt all the pronouns refer to a companion who was present there and frowned in anger as soon as Abdullah ibn Ummi Maktum sat beside the Holy Prophet. If, as said by such commentators, the Holy Prophet was deeply and earnestly engrossed in explaining the right path to pagan leaders whose conversion he had long cherished and did not pay attention to a man who had already embraced Islam, then this act should not have been censured by Allah.

The question in verse 3 clearly indicates that the doubt "whether Abdullah would grow in knowledge if the Holy Prophet talked to him" could only creep into the mind of a person whose faith was not fully strengthened. It could never come to the mind of a messenger of Allah who had been sent to preach the religion of Allah to one and all, irrespective of the listener's worldly position.

Verse 4 asserts that it is more likely that a poor man on account of his will to learn may grow in his spiritual development more than a wealthy leader who was proud of his possessions, referred to in verse 5, and it was he who frowned in anger (in verse 1). The wealthy companion who looked down upon Abdullah is commanded to let the poor companion be attended to because the message of Allah is accepted by the poor and lowly at once, and the mighty ones of the earth only come in when the weak and the simple people become an irresistible force. Even if a poor man does not grow in knowledge there is no blame on any one. Attention should be paid to those who come to learn with a sincere longing for knowledge. The wealthy companion, in spite of receiving guidance from the Holy Prophet, was unmindful of the preferences of Allah.

The Quran has been revealed to guide the whole mankind from which no one is to be excluded, rich or poor, great or lowly, learned or ignorant. Those who show sincere earnestness must be given preference.

https://quran.al-islam.org

Agha Pooya commentary

 

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Posted (edited)
8 hours ago, Sunni Delight said:

The " he frowned" surah.

Ahaha, Allah is talking to the prophet In second person about a person whom frowned upon the blind.

surah 53:3-4 read it your arguments are just misinterpretations. I’ve already established my basis. 

Edited by THREE1THREE
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13 hours ago, Ansur Shiat Ali said:

This part of the Holy Quran, according to the Shia, was Uthman, he was the reason this verse was revealed.

Can anyone tell me why he was mentioned? 

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5 hours ago, Diaz said:

Can anyone tell me why he was mentioned? 

The occasion for the revelation of this Chapter was a historic event which took place. Once the Holy Prophet (صلى الله عليه وآله وسلم) was with some the rich individuals of Quraish from the tribe of Umayad, among them was Uthman Ibn Affan, who took the office of caliphate later. While the Messenger of Allah was preaching them, Abdullah Ibn Umm Maktoom who was blind and was one of the companions of the Holy Prophet (صلى الله عليه وآله وسلم) came to see him. The Holy Prophet received him with honor and pleasure and gave him the closest place to himself.

However, the Prophet did not answer the question of the blind immediately Since he was at the middle of his speech with the Qura[Edited Out]es. Since Abdullah was poor and blind, the chieftains of the Quraish looked down upon him and they did not like the honor and the respect bestowed upon him by the Prophet (صلى الله عليه وآله وسلم). They also did not like the presence of the blind among themselves and his interrupting their conversation with the Prophet (صلى الله عليه وآله وسلم). Finally one of the wealthy Umayad (namely Uthman Ibn Affan) frowned at Abdullah and turned his back to him.

https://www.al-islam.org/shiite-encyclopedia/who-offended-blind

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