The Meaning of “He Frowned and Turned Away”
They said: “Why do you look disturbed?” I replied: “Nothing troubled me except an article sent to me. The distinguished jurist Ibn ‘Ashur stated at the beginning of his commentary on Surah ‘Abasa, explaining its purposes: ‘Teaching the Messenger of Allah (peace and blessings be upon him) to balance between different levels of benefit and the necessity of deeply considering their subtleties so as not to overlook the more important interests due to what initially seems equally important or superior. Thus, scholars of Usul al-Fiqh state that a mujtahid must seek out opposing evidence to what initially appears to him.'”
They asked: “What is your criticism of this brilliant and lucid statement?” I answered: “Two things—a general issue and a specific issue.
As for the general issue, know that every science or discipline has its unique nature. When one approaches a branch of knowledge, it is necessary to engage with it according to its own nature, without imposing on it the demands and residues of other fields. For instance, if a sociologist intends to study physics, mathematics, or astronomy, he must set aside his sociological perspective and dedicate himself entirely to the science he is trying to acquire.
The Qur’an is the Book of Allah, and it is the most sublime speech, unmatched by any human speech. It was thus revealed to an unlettered Prophet, who approached it thirsty to receive, not to give. Indeed, the fundamental condition for benefiting from Allah’s Book is for one to approach it as if unlettered, purified of philosophical biases and doctrinal leanings. But what happened in later centuries was that the Mu’tazila studied it through Mu’tazili lenses, Ash’aris interpreted it through Ash’ari lenses, jurists treated it as a jurisprudential text, and so on. By doing this, they have clearly wronged the Book of Allah:
> “Everyone claims closeness to Layla,
But Layla acknowledges none of their claims.”
Indeed, Ibn ‘Ashur provides beneficial insights in his tafsir, but his juristic and Usuli tendencies often dominate, causing him to lower the Book of Allah to the human-made level rather than raising himself to the sublime divine standard.
Regarding the specific issue, he seems to imply that the Prophet (peace be upon him) did not adequately balance between interests or deeply consider their subtleties, leading him to give attention to one important matter at the expense of another equally or more significant one. Such a suggestion by the respected Shaykh towards the sanctity of the Prophet (peace be upon him) is astonishingly bold.
Did the Prophet (peace be upon him) ever engage in anything other than what Allah commanded him? Was he not chosen and distinguished among all humanity? Was he not truthful and trustworthy? Did Allah not command him:
> “And warn your closest relatives. And lower your wing to those believers who follow you. But if they disobey you, then say, ‘Indeed, I am free from what you do.’ And rely upon the Mighty, the Merciful, who sees you when you rise and your movements among those who prostrate.”
Thus, it was obligatory upon him to warn his close relatives, to humble himself towards his believing followers, and to care deeply for them, teaching and guiding them, even at the cost of personal and family interests. There is no record of him ever neglecting teaching or moral purification.
While caring deeply for the believers, he was also extremely keen to guide the influential among his people, hoping their conversion would bring many others to Islam. Was it not, therefore, a higher priority for the Prophet (peace be upon him) to seize the rare opportunities when such influential individuals were available to listen to his message? And was it not incumbent upon the believers to assist him in this mission, refraining from interrupting his conversation when he was occupied in da’wah? Is this not the very etiquette taught by Allah in Surah al-Hujurat?
Thus, it was Ibn Umm Maktum’s duty to demonstrate proper etiquette towards the Prophet (peace be upon him). If he lacked this etiquette, then he would have been deserving of reprimand. Indeed, the Prophet (peace be upon him) was instructed to discipline his companions, and Allah Himself testified to his great character:
> “Indeed, you are upon an exalted standard of character.”
They asked: “Then what exactly is the story behind this surah?” I said: “The Prophet (peace be upon him) was the most compassionate of people, the most keen to save others from the Fire. The leaders of Quraysh were proud and arrogant, and the more resistant they became, the more persistent he became in calling them, out of mercy and compassion, fulfilling his entrusted mission, and hoping that Islam would be strengthened by influential leaders. Allah, who was merciful to His Prophet, saw his deep anxiety and persistent efforts, and gently reminded him not to descend below the lofty dignity of his position, telling him:
> “Perhaps you would grieve yourself to death over them if they do not believe in this message.”
Allah directed him towards those more worthy of his attention and deserving of his time:
> “And keep yourself patient with those who call upon their Lord morning and evening, seeking His face, and let not your eyes overlook them, seeking the adornments of worldly life.”
Whenever the Prophet’s compassion led him to excessive worry over their guidance, Allah kindly diverted him, protecting him and elevating the status of his message. Thus, when Ibn Umm Maktum approached him as he was addressing some Quraysh leaders, the Prophet feared that they would mock him, saying, “Only the blind and weak follow him,” causing disbelievers to belittle his companions. He felt internal discomfort at Ibn Umm Maktum’s timing. Allah utilized this incident to reprimand the disbelievers indirectly. Though outwardly framed as an admonition to the Prophet, in reality, it was an indirect rebuke to the disbelievers and a commendation of the Prophet and his followers, affirming their noble status in Allah’s sight.
They asked: “But isn’t it that Ibn Umm Maktum came seeking knowledge and purification, and the Prophet (peace be upon him) frowned at him and turned away?” I replied: “Would frowning at a seeker not reflect poor manners? Yet Allah explicitly describes him as having excellent character. Moreover, could a blind man even perceive a facial frown? Rather, the Prophet simply felt inward discomfort due to circumstances previously mentioned. He did not even know Ibn Umm Maktum’s intention; the verse clearly states:
> “And what could make you know that perhaps he might be purified, or be reminded and the reminder would benefit him?”
This indicates clearly that he did not know Ibn Umm Maktum’s intent. It is impossible that the Prophet (peace be upon him) would knowingly frown at one sincerely seeking purification—the Qur’an itself rejects such an interpretation.”
They asked: “How then do you interpret the narrations on this topic?” I said: “The most authentic report is from Mujahid, who said:
‘The Prophet (peace be upon him) was privately addressing a prominent leader of Quraysh, inviting him to Islam, hoping for his acceptance. Ibn Umm Maktum, who was blind, approached at this sensitive moment. The Prophet disliked his coming and thought to himself, “Now this Qurayshi will say, ‘Only the blind, the lowly, and slaves follow him.'” Then revelation descended: “He frowned and turned away…” to the end of the verses.’
This explicitly shows the Prophet did not know Ibn Umm Maktum’s intention and naturally disliked the untimely interruption.
Thus, know that this surah highlights the greatness of the Prophet’s character, his immense compassion for guiding humanity, and indirectly rebukes disbelievers, honouring the status of believers above the Quraysh elite.”
They asked: “Then what is your explanation of the verse?” I answered: “‘He frowned and turned away because the blind man came to him’: the one who frowned was this proud Qurayshi leader. Similar wording occurs elsewhere in the Qur’an about arrogant individuals:
> ‘Then he frowned and scowled, then turned away arrogantly.’
Thus, the subject here is the Qurayshi leader. The pronoun ‘to him’ refers to the Prophet. The Qur’an and the established noble character of the Prophet strongly reject that he himself frowned. Such an act would contradict the Prophet’s noble character, described explicitly by Allah:
> ‘Indeed, you are upon an exalted standard of character,’
‘Allah knows best where to place His message.'”
They asked: “What do you advise us then?” I said: “I advise you to carefully contemplate Allah’s Book, purifying your hearts from sectarian biases and doctrinal prejudices:
> “Women of the neighbourhood say, hoping to see
The beauty of Layla, ‘die of futile desires!’
How can you behold Layla with eyes that gaze
Elsewhere, unpurified by sincere tears?”
—
Translated by AI (GPT-4.5). Original article: https://t.me/DrAkramNadwi/5919
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