History and Seerah
Abasa – A Frown That Went Unwitnessed
As the Prophet (s) prepared himself for a prized opportunity to present Islam to the noblemen of Quraysh, a blind man approached simultaneously with a question to ask.
The Prophet (s) frowned. The Prophet (s) in the early days of the risala, yearned for an opportunity to present the Sacred Message to the influential upper crust of Meccan society. Finally, an audience was permitted. In attendance were those who others respected and put trust in their judgment. `Utbah, Shaibah, Abu Jahl, Umayyah bin Khalaf, and Ubayy bin Khalaf all assembled.
From a distance, in quick stride, ‘Abdullah ibn Umm Maktoom (ra) called out to bystanders to lead him to Muhammed (s).
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The Prophet frowned. A frown that went unwitnessed by the created was Seen by the Creator.
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
عَبَسَ وَتَوَلَّى أَن جَاءهُ الْأَعْمَى
(The Prophet) frowned and turned away because there came to him the blind man
وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى
But what would make you perceive, [O Muhammad], that perhaps he might be purified?
أَوْ يَذَّكَّرُفَتَنفَعَهُ الذِّكْرَى
Or that he might receive admonition, and that the admonition might profit him?
أَمَّا مَنِ اسْتَغْنَى فَأَنتَ لَهُ تَصَدَّى
As for him who thinks himself to be self-sufficient; To him you attend;
وَمَا عَلَيْكَ أَلَّا يَزَّكَّى
And you are not accountable for his failure to attain purity
وَأَمَّا مَن جَاءكَ يَسْعَى
But as to him who came to you running.
وَهُوَيَخْشَى فَأَنتَ عَنْهُ تَلَهَّى
And is afraid (of Allah and His Punishment); of him you are neglectful and divert your attention to another,
كَلَّا إِنَّهَا تَذْكِرَةٌ فَمَن شَاء ذَكَرَهُ
Nay, indeed it (these Verses of this Qur’an) are an admonition, so whoever wills, let him pay attention to it. (Sura 80.1-12)
Abdullah ibn Umm Maktoum (ra) was blind from birth and hence his mother was called Umm-Maktum (Mother of the concealed one). His father Qays ibn Sayd and mother Aatikah bint Abdullah were not notable or of fine pedigree. He was, by all accounts, a commoner.
I went to visit a well known elder of the West Australian Muslim community at hospital today. I went, Allah knows, out of compulsion and a sense of duty rather than in pursuit of divine virtue. On the way up to the room the elevator door opened a couple of floors before my intended destination. I saw Waseem and felt angry with myself. He was in a hospital robe pushing an IV pole. How could I have forgotten to visit him?! I pardoned my way out and greeted Waseem with genuine delight in my heart and concern on my mind. We walked to his room.
At the age of 26 he felt an abdominal pain one night and felt strange for a few weeks before going to see a doctor. Tumors, cancer and a terminal prognosis were announced all within a short couple of days.
But the brother was smiling and his room felt good. Imaan good. Sabr and contentment good. He smiled throughout our time together. I told him I am going to see someone upstairs and will come back down to see him.
I came, out of duty and respect for one man, and found my Imaan grow in meeting, coincidentally, another who had slipped my mind.
The Prophet (s) is sinless. At first inspection, and to the untrained eye, one may think that Allah is rebuking or censoring His Beloved Messenger. That is not the case.
Allah (swt) says in surat al-Fath 40.1-2
إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا
Indeed, We have given you, [O Muhammad], a clear conquest
لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا
That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.
The “sins” of the Prophets (s) are not works of immorality or evil. On the contrary, they are actions of righteous deeds that are beyond their call at a given period of time.
The Prophet’s (s) neglect of ibn Umm Maktoom was not out of contempt. It was out of diligence and seeking goodness for the notables.
But the Prophet (s) frowned.
Ibn Umm Maktoom (ra) was unaware of this frown until the Prophet (s) saw him after the revelation of this sura and honoured him by placing his cloak on the ground for him to sit on. The Prophet (s) loved Ibn Umm Maktoom. He (ra) would be the second muezzin for the Prophet (s) and would be his (s) deputy in Medina during his (s) travels.
The frown was not meant for Ibn Umm Maktoom. Rather, it was at his (s) inability to change the hearts of the notables and their rejection of the Truth. He (s) frowned because when the notables saw Ibn Umm Maktoom (ra) they scoffed declaring arrogantly their revulsion of being asked to join this commoner in his faith in Allah and the Messenger. Allah (swt) therefore seeks to comfort the Prophet (s) with the admonition:
وَمَا عَلَيْكَ أَلَّا يَزَّكَّى
And you are not accountable for his failure to attain purity
وَأَمَّا مَن جَاءكَ يَسْعَى
But as to him who came to you running.
وَهُوَيَخْشَى فَأَنتَ عَنْهُ تَلَهَّى
And is afraid (of Allah and His Punishment), of him you are neglectful and divert your attention to another,
كَلَّا إِنَّهَا تَذْكِرَةٌ فَمَن شَاء ذَكَرَهُ
Nay, indeed it (these Verses of this Qur’an) are an admonition, so whoever wills, let him pay attention to it.
The Quran is the Word of Allah. It has subtle and delicate nuances that bewilder the knowing.
Whenever Allah (swt) speaks of ibn Umm Maktoom (ra) in Surat ‘Abasa, Allah (swt) drops a (taa) to imply the earnestness and desire of faith on the part of Ibn Umm Maktoom. For example, yazzakkā: the original tā’ [of yatazakkā] has been assimilated with the zāy to imply expedience and sure desire.
As such Allah (swt) says:
تَلَهَّىٰ يَذَّكَّرُ يَزَّكَّى
Instead of:
تَتَلَهَّىٰ يَتَذَّكَّرُ يتَزَّكَّى
With regards to the conscious rejecters of faith the taa remains as a reminder of their distance from Allah and belief.
تَصَدَّىٰ اسْتَغْنَىٰ
Eventually, all who were assembled that day would die as conscious rejecters of faith, overwhelmingly during the Battle of Badr.
Ibn Umm Maktoom (ra) would die a martyr as the standard bearer during the battle of Qadisyeh during the leadership of ‘Umar (ra). A blind man leading the believers to victory in defence of the message he so cherished. Fitting.
I will see Waseem, my commoner friend, tomorrow insha allah.
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Ahsan Sayed
June 14, 2010 at 12:11 AM
alhumdulilah. amazing.
Amatul Wadood
June 14, 2010 at 1:19 AM
Salam wart wabarat!
SubhanAllah!!! mashAllah!
that was thought provokin!! jazakAllah Khair!
Pingback: Abasa – A Frown That Went Unwitnessed | allah.eu
abu Abdullah
June 14, 2010 at 7:07 AM
Salamualaikum.
Subahan Allah, thank you for the article. jazak Allah khayr.
I had one question one of shia asked and simply because he denied the Sunni version of the ‘ purpose of revelation’ for this surah the discussion did not go fruitful. I would like to ask about the second form and third form of nouns used in the first few ayah and how can we effectively understand and answer that it was indeed the prophet , sal Allahu alayhi wa sallam, the surah was reveled to and not some chiftain of Umayyad?
Yahya Ibrahim
June 14, 2010 at 9:52 AM
Bismillah,
‘Abasa – “He Frowned” (3rd Person)
‘AbasTA – “You frowned” (2nd person)
In that IS the proof that it was the Prophet (s). Had it been other than him (s), Allah would have been accusatory of the conduct – “You frowned”
But, since it is Muhammed (s), the sinless, Allah educates those thereafter of the dynamics of the situation by saying, “He Frowned”
When understood correctly, you find that our Messenger (s) acted, as always, with great wisdom and sincerity.
Many misunterstand the ‘itaab (cautionary discussion) as censure of the Prophet (s). That is never the case. The Prophet (s), like those before him, always acted flawlessly. The reproach was in seeking too much goodness before its time.
Musa (s) proceeded ahead of his people to Tur Sinai and is questioned in surat Taha, “What made you depart from your people in such hurry.” His response (s), “I came expeditiously so as to earn your pleasure my Lord.”
Allah (swt) commands him to go back to them and rid them of the golden calf.
Of course much more could be said, wa Allahu a’laam
Yahya
abu Abdullah
June 14, 2010 at 11:22 AM
[i]The “sins†of the Prophets (s) are not works of immorality or evil. [/i]
Jazak Allah Khayr Ustadh Yahya,
I was under the impression that , the sins committed by him, he sallallahu alayhi wa sallam, were dhanb meaning minor sins because his moral standard was high and he would even ask forgiveness for those minor mistakes; while us in his ummah ‘ deal with sayyi’at, like sins or major errors. Hence the dua, where prophet sal Allaahu alayhi wa sallam reads,
[i]Allahumma inni audhubika min kulli dhanbi[/i]
So should not we make dua’, as we deserve to seek forgiveness like
[i]Allahumma inni audhubika min kulli dhanbi wa sayyiati[/i]
Point being prophet need not ask those dua , while he never committed major sins but saying that he did not even commit minor ones, is being politically correct? or are we leaning towards the shia understanding that prophet was divine , audhubillah, hence cannot commit mistakes. period?
What happened to the hadith that every son of adam commits mistakes and best among those mistake makers is the one who repents. and about the hadith where Prophet sal Allahu alayhi wa sallam refers to the prospect that were it not for human creating mistakes. Allah Ta’la would wipe them off and create a new generation that would commit mistakes and seek forgiveness.
Regardless, Here is their version of the story, fyi.
Barak Allah feek.
PS it was a pleasure meeting you during last peace conference. :)
Slave of the Creator
June 14, 2010 at 3:38 PM
I would like to add to Yahya’s response one thing that I noticed regarding the ayat in question. While reading them, I noticed that it says (v. 2) ‘an jaahu al-aAAma’, i.e. the blind man came to him (the companion (ra) came to the Prophet (s), not one of the cheiftans of Quraysh). If their story was true, it would say ‘an jaaka al-aAAma’; afterall, Abdullah ibn Umm Maktum (ra) came to the Prophet (s), and not Uthman (ra) (as they say it was he who frowned).
I hope that makes sense, wallahu alam.
BTW, jazakallahu khayr for the article Yaha.
Abu Maryam
November 23, 2010 at 5:10 PM
MY OBJECTION
I have to disagree with brother Yahya Ibrahim here, when he states:
“The Prophet (s), like those before him, always acted flawlessly.”
I have to remind myself and my brothers and sisters that when making statements they must not contradict clear evidences nor leave things ambiguous for anyone.
MY STATEMENT
The Prophets were NOT flawless – they had minor flaws. They were fallible – they were NOT infallible. ONLY Allaah, The Lord of the Universe, is infallible and flawless. All Prophets made mistakes i.e. minor mistakes. Mistakes are not the same as sinning for e.g. I forgot to pay a brother £10 I borrowed, this is a genuine mistake. I deliberately don’t want to pay him, hoping he will forget about it – this is a sin! Prophets did not sin they were protected by Allaah from this
MY EVIDENCES
QUR’AN
MOOSA MAKES MISTAKE AND ASKS FOR FORGIVENESS
One day a man from among the Children of Israel sought Moosa’s help against his enemy. Moosa struck him with his fist and killed him (cf. TQM 28:15). Then Moosa regretted it, and sought the forgiveness of his Lord, and He forgave him.
YUNUS MAKES MISTAKES AND ASKS FOR FORGIVENESS
And (remember) Dhan-Nun (Jonah/Yunus), when he went off in anger, and imagined that We shall not punish him (i.e. the calamites which had befallen him)! But he cried through the darkness (saying): La ilaha illa Anta [none has the right to be worshipped but You (O Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the wrong-doers.” (TQM 21:83)
HADITHS
The Final Prophet, Muhammad, made istigfar ( for e.g. reported in hadith that he made repentance at least 70 times a day) i.e. for mistakes and/or what he perceived to be his mistakes or thinking he was not pleasing Allaah enough!
RESPECTED SCHOLARS
When it comes to the idea of the Prophets committing major sins (kabaa’ir), Shaykh al-Islam Ibn Taymiyah said (in al-Fataawaa, 4/319): “…The belief that the Prophets are free of major sins, but not of minor sins, is the opinion of the majority of Islamic scholars and of all (Muslim) groups… It is the opinion of most mufassireen (commentators on the Qur’an), scholars of hadeeth and fuqaha’ (jurists).â€
With regard to whether it is possible for the Prophets to commit minor sins, in Lawaami’ al-Anwaar al-Bahiyyah (2/214), al-Safaareeni quoted from Ibn Hamdaan who said in Nihaayat al-Mubtadi’een: “They are infallible in conveying the commands and message of Allaah, but they are not infallible in any other regard. They may make mistakes, forget things, or commit minor sins – according to the most well-known opinion (of the scholars) – but they will not be approved for these mistakes.â€
MY UNDERSTANDING
I go with the understanding that ALL Prophets committed minor mistakes, I back it with such evidence as Moosa’s manslaughter ,and Prophet Yunus, who seemed to give up on Allaah’s mission and he was thrown into the whale’s belly, thus Allaah taught him a lesson.The Prophets committing errors then ties in with Allaah’s Will that every son of Adam will commit mistakes (minor mistakes and major mistakes being sin). It also tie sin with Allaah asked every son of Adam to ask fro forgiveness, even all prophets.
Everyone, even the Prophets, is in need of the forgiveness of Allaah. Allaah has blessed His Prophets by forgiving their sins, and He has blessed our Prophet (peace and blessings of Allaah be upon him) as He said (interpretation of the meaning): “That Allaah may forgive you your sins of the past and the future, and complete His favour upon you, and guide you on the Straight Path.†[TQM 48:2]
Let not the love of of our Prophets (pbu them all) delude us into thinking they were infallible or did not make any mistakes! If we take this route we go towards the path exaggerating and venerating them to a status they were not given or want themselevs to be given. The Final Prophet (phuh) warned us against this
I ask Allaah to guide me if I erred or hold incorrect understanding and, if so, I ask my brothers and sisters to correct me with sound evidences.
May Allaah guide us to the true knowledge of His Deen and grant us wisdom to understand so we do not fall into erro, have correct beliefs and worship Him the best way possible.
reference: http://islam-qa.com/en/ref/1684/prophet%20sin
Yahya Ibrahim
November 23, 2010 at 7:37 PM
bismillah,
The prophet (s) conveying the Dawah to Quraish and his conduct with the great Sahabi (ra) are not a Khateeah or sin. He (s) was flawless in his (s) discharge of the balaagh and dawah (including ignoring Ibn Umm Maktoom). That is a part of the fulfillment of His (s) messengership that Shaykhul Islam ibn Taymiyyah writes about and you quote.
You have confused your sources with the reality of the discussion.
The Prophet (s) was flawless in that regard as were all that proceeded him (s).
No scholar has ever stated, “This is a minor sin of the Prophet (s).” That is unheard of akhi.
Further, it appears you do not understand what the word Istighfar means…the translation is far from the reality of that noble act of worship.
Istighfaar akkhi, to be brief, is seeking protection from errors that are committed not necessarily from sins that HAVE been committed.
finally,
There is a difference between a sin and a mistake in worldly judgment.
Incidents would occur with regards to non-worldly matters that required a response from the messenger (s) – or Ijtihaad:
1- His (s) decision was then proven to be in harmony with the revelation
2- Revelation came down in OPPOSITION to it
3- No revelation was sent down and His (s) decision is agreed by all scholars to be the Truth.
Number 2 is not to be considered a sin of course since it is ijtihaad and was corrected by Allah (swt).
The aqeedah of Ahlisunnah is clear that the Prophet (S) is sinless (from Khateeah).
wa Allahu a’laam,
Yahya Ibrahim
Abu Maryam
November 24, 2010 at 6:50 PM
JazakAllaahu khairan dear brother Yahya, for your reply.
I do not want to talk without knowledge, nor from my own opinions, but via evidences from the Quran, Hadith and respected scholars’ understanding.
My brother, do not construe my dialogue as an argument with you – that is not my intention – nor is it to be negative or ill-mannered -nor to win a debate or anything like that!
I seek refuge from Shaytan and my own ego, for any errors that I may commit and all good that comes from me is from Allaah, The Supreme.
Could I ask you to please read my response again because I feel you have missed a lot of my points. I feel you were hasty in your reply on a subject matter I feel you have made up your mind on and maybe do not want to change your view on (you don’t have to change your view if you have good evidences to back it up) .
I base these observation namely on your statement:
“He (s) was flawless in his (s) discharge of the balaagh and dawah (including ignoring Ibn Umm Maktoom). That is a part of the fulfillment of His (s) messengership that Shaykhul Islam ibn Taymiyyah writes about and you quote.”
I did not Ibn Taymiyyah, but quoted this…
al-Safaareeni…: “They (meaning ALL prophets) are infallible in conveying the commands and message of Allaah, but they are not infallible in any other regard. They may make mistakes, forget things, or commit minor sins – according to the most well-known opinion (of the scholars) – but they will not be approved for these mistakes.â€
To clarify, using the evidences I cited, I come to the conclusion that :
1. ALL prophets committed errors or mistakes
2. Errors and mistakes were not in the matters of conveying the revelation of Allaah.
3. Errors made by prophets were in doing something which was personal to them i.e. act of worship which Allaah The Most Sublime corrected them, so they know and their followers know, what to do in such circumstances. For instance, Final Prophet (pbuh) FORGOT how many rakah he prayed so the Companions reminded him that he had missed a rakah consequently he corrected himself.
4. These mistakes were not sins (but the scholars I quoted stated they WERE. I chose the safer option of mistakes but sinless, so I could be wrong here)
5. They repented from their mistakes
6. Prophets are human
7. Based on 6. it logically follows they are fallible and can err.
8. Allaah is the infallble and perfect thus showing us, that all mankind are 7.
9. If the prophets did not err and are flawless (in non-revelation matters )then:
a.Why do they repent?
b.Why does Allaah accept their repentance?
c.Why does Allaah not say to them you are not erring or making mistakes thus you do NOT need to ask for forgiveness?
…and Allaah, The All-Knowing, know best!
How do you understand the verses of the ‘mistakes’ of Moosa and Yunus as pointed out in those verse? Most importantly how should all Muslims understand them?
Please can I also you ask you to confirm or correct me, with sound evidences, line by line, on what I wrote originally wrote about and also on the above questions/queries.
Please explain comprehensively what ‘istighfar ‘ means and also what the legacy of scholarship have stated on this matter.
Ibn Taymiyyah stated (in al-Fataawaa, 4/319): “…The belief that the Prophets are free of major sins, but not of minor sins, is the opinion of the majority of Islamic scholars and of all (Muslim) groups… It is the opinion of most mufassireen (commentators on the Qur’an), scholars of hadeeth and fuqaha’ (jurists).â€
The knowledgeable majority of the the Ummah, accordign to Ibn Taymiyyah said that prophets did err and made mistakes on non revelation matters or acts. It maybe the case that you are following the minority group, who belief they did not err, whose ijtihad you need to provide evidences for.
May Allaah enlighten us all on the truth and forgive us our mistakes
Abu Maryam
December 18, 2010 at 12:06 PM
…still waiting on your reply, brother Yahya.
It would be great if you can enlighten us with evidences for what you were stating – thus showing my perception could be flawed – which I will readily accept.
abu Abdullah
November 24, 2010 at 7:34 PM
Salamualaikum,
I appreciate the manners in which the dialogue is going on between the author and the questioner.
Meanwhile it dawned upon me that some of the attributes Allah Ta’la has and He Ta’la expects us, human to posses ( in our human ability and limits of course) like Ar Rahman, and we are expected to be merciful and gentle with people, otherwise we won’t receive mercy.
However , there are some name/attribute of Allah like of doing al Kibr ( that suits to His majesty), Allah does not like anyone in His creation to compete him with this attribute. Because that attribute Allah Ta’la exclusively have and would show to everyone on DOJ. (While Iblees tried to boast his arrogance over Adam AS before Allah and he was punished till eternity, so is any one with even minute al Kibr in their heart won’t enter jannah, unless they repent)
Similarly, when we say subahan Allah, we express the beauty in which only Allah is the most perfect and flawless (in a way that suits his majesty). If Prophet is sinless, and flawless doesn’t it mean he sal Allahu alayhi wa sallam is competing in this attribute with Allaah?
I would like to know if this type of analogy is correct? and if yes, does that mean that Prophet Muhammad, sal Allahu alayhi wa sallam did a mistake before the time Surah revealed and Allah Ta’la immediately corrected him, sal Allahu alayhi wa sallam.
Also, I also remember that after that incident, prophet sal Allahu alayhi wa sallam would always give attention when ibn maqtum RA would come to him and thank him because of whom Allah remembered him, sal Allahu alayhi wa sallam. Is this correct way to make?
Please correct me. Common sense is not really common :)
wassalam.
Ify Okoye
June 14, 2010 at 7:08 AM
Excellent reminder, I had always wondered about the story behind Abdullah ibn Umm Makhtum’s name and of course the Arabic grammar gems in the Quran are amazing.
Shuaib Mansoori
June 14, 2010 at 9:00 AM
Assalamu Alaikum Shaykhana,
BarakAllahu Feekum for the reminder. Insha Allah hope to see you in Toronto soon…
May Allah grant Waseem the BEST in this Dunya and raise his ranks in the Aakhirah
Mariam E.
June 14, 2010 at 9:03 AM
Asalamu Alikum
May Allah be pleased with Ibn Umm Maktum and all of the Companions. Jazakum Allah khayr for this great reminder.
Hassen
June 14, 2010 at 9:41 AM
Allahu Akbar- beautiful reminder brother Yahya. This was an especially nice post as it allowed me to gain a deeper understanding of the personality and character of the Messenger of Allah (sAaw). Jazak Allahu khayran.
Amatullah
June 14, 2010 at 12:39 PM
Amazing reminder, Jazaakum Allahu khayran. May Allah grant br Waseem the best in this life and the next and grant him a good end.
Mohamed Al-Jazeri
June 15, 2010 at 6:54 AM
From a course with shykh Waleed, we learned that the Prophet (peace be upon him) was ma’asoom (sinless) in that if he committed any minor mistakes, Allah did not leave them uncorrected. This surah illustrates this clearly, And Allah knows best!
Yahya Ibrahim
June 15, 2010 at 9:11 AM
Bismillah,
The incident does not illustrate any mistake or sin on the part of the Prophet (s).
The Prophet (s) response to Ibn Umm Maktoom (r) was unwitnessed and was not in anger or insensitivity.
Rather, it was out of love for his kith and kin of Quraysh to accept his Dawah.
The Prophet (s) after the message being delivered to him is sinless.
So as we show above:
1- The prophet frowned but did not utter a sound.
2- Ibn Umm Maktoob (r) interupted on account of his blindness…had he known the prophet (s) was engaged he would not have approached. So he (r) is excused on account of his blindness.
3- The Prophet (s) sunnah is to ignore the secondary questioner while engaged with an initial questioner.
4- The Prophet (s) intended good and acted well with Quraish. He did not put them on a higher level to ibn Umm Maktoom (r)
5- Ibn Umm Maktoom (r) would have many other opportunities to ask on account of his faith. So the Prophet (s) prioritising is not an error.
Finally, these verses and other such situations are not to be assumed as sins.
There is a difference between a sin and a mistake in worldly judgment.
Incidents would occur with regards to non-worldly matters that required a response from the messenger (s) – or Ijtihaad:
1- His (s) decision was then proven to be in harmony with the revelation
2- Revelation came down in OPPOSITION to it
3- No revelation was sent down and His (s) decision is agreed by all scholars to be the Truth.
Number 2 is not to be considered a sin of course sin it is ijtihaad and was corrected by Allah (swt).
The aqeedah of Ahlisunnah is clear that the Prophet (S) is sinless (Khateeah).
Yahya
sister
June 15, 2010 at 9:18 AM
Assalamualykum ,
Jazakallahu khairaan kaseera for the explanation.
salaam.
abu Abdullah
June 15, 2010 at 10:07 AM
jazakallah khayr for the explanation, It answers my rather confusing question too.
Abu Maryam
January 24, 2011 at 7:52 PM
Another month goes by… and I await our brother Yahya’s reply. Are you sooo busy ,brother? Come on – you had even time to do a video or radio programme for MM!
Come MM admin get him to reply, please
Jazakallahu khair.
Mariam
June 16, 2010 at 10:54 AM
“Ibn Umm Maktoom (ra) would die a martyr as the standard bearer during the battle of Qadisyeh during the leadership of ‘Umar (ra). A blind man leading the believers to victory in defence of the message he so cherished. Fitting.”
SubhanAllah! This last paragraph just caught my attention.
SubhanAllah, a blind man taking the stance as a standard bearer in a war? Not knowing who is around him and just hearing the sounds of the swords above heads. Even those with sight would be scared to take on that role.
SubhanAllah… how brave the Sahabis were!
May Allah (swt) allow raise us up in ranks amongst all those whom he is pleased with. Ameen.
Jazakum Allahu Khairan for the article!
Yahya Ibrahim
June 16, 2010 at 7:45 PM
Bismillah,
In fact sister, he asked Omar () special permission to go out in battle with Saad ibn Abi Waqqas (r) to face the Persians.
Usually he would be given governance over Madina and the able bodied men would go out to battle.
He was given the standard to carry and was martyred after advancing against the aggressors.
Yusuf abolude
September 4, 2010 at 2:38 PM
Thanks,may Allah reward u for the story have been trying to understand.
khaleda
November 25, 2010 at 5:01 PM
Assalamualikum
This is a very informative post, including all the reader’s point of views accordance with tThe Quran and Hadith. I am still learing little by little. But i really cannot relate or connect the Quran incident with brother yahyia’s visiting hospital, and finding another muslim brother in sick. can you please help me to fill the gap by addressing the connection with the blind man incident.
khaleda
Abu Maryam
January 24, 2011 at 7:48 PM
Another month goes by… and I await our brother Yahya’s reply. Are you sooo busy ,brother? Come on – you had even time to do a video or radio programme for MM!
Come MM admin get him to reply, please
Jazakallahu khair.
loghani
July 23, 2014 at 2:44 PM
How can Muslims, those who believe in the noble Messenger (PBHHH) believe that he frowned? In fact Allah (SWT) mentions regarding a disbeliever (Kafir): ثُمَّ عَبَسَ وَبَسَرَ – then he frowned and scowled (Al-Mudatthir). Allah (SWT) uses this attribute as a reprehensible description of a disbeliever, yet Muslims attribute it to their Prophet (PBHHH)!
The Prophet (PBHHH) said: ما أوذي نبي مثلما أوذيت – No Prophet has been disparaged the way I have been disparaged.
Abu Muhammad
March 5, 2016 at 1:21 PM
Great article Ust. Yahya! Can you please give sources for these 3 facts that were mentioned about Abdullah ibn Maktum
1) Abdullah ibn Maktum would be his (s) deputy in Madinah during his travel
2) would be the second muezzin for the Prophet (s)
3) The Prophet honored him by placing his cloak on the ground for him to sit on
Once again, jazakallahu khairan for your hard work
Indian rational
October 13, 2021 at 4:51 AM
It is not the Prophet s.a.w. who frowned. It was Uthman r.a.
It is not right to attribute this surah to the Prophet in order to protect someone else.I dont understand why Muslims have no issue attributing false narrations to the prophet while they choose not to blame any iconical personalities. This shows the level of fabrications and misinterpretation