Mohammad with Human Faults



When God seems displeased with Mohammad


1. When he almost compromised accepting any divinity of two of the goddesses


2. Not to want to marry Zaid's wife


3. Not saying Inshallah causing revelation to stop for 40 days ( sura 94).


  1. Blind mans' case (see sura 80, He Who Frowns)


Sura-3 [Al-Imran, Medina 89 ]


The Quranic Text & Ali’s version:



لِيَقْطَعَ طَرَفًا مِّنَ الَّذِينَ كَفَرُواْ أَوْ يَكْبِتَهُمْ ...

3:127. That he might cut off a fringe of the unbelievers or expose them to infamy,

C448. A fringe of the Unbelievers: an extremity, an end, either upper or lower.

Here it may mean that the chiefs of the Makkan Pagans, who had come to exterminate the Muslims with such confidence, went back frustrated in their purpose.

The shameless cruelty with which they and their women mutilated the Muslim corpses on the battle-field will stand recorded to their eternal infamy.

Perhaps it also exposed their real nature to some of those who fought for them. e.g., Khalid ibn Al-Walid, who not only accepted Islam afterwards, but became one of the most notable champions of Islam. He was with the Muslims in the conquest of Makkah and later on, won distinguished honours in Syria and 'Iraq.

... فَيَنقَلِبُواْ خَآئِبِينَ ﴿١٢٧﴾

and they should then be turned back, frustrated of their purpose.

لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذَّبَهُمْ ...

3:128. Not for thee, (but for Allah), is the decision: whether He turn in mercy to them, or punish them;

... فَإِنَّهُمْ ظَالِمُونَ ﴿١٢٨﴾

for they are indeed wrongdoers.

C449. Uhud is as much a sign-post for Islam as Badr. For us in these latter days it carries an ever greater lesson. Allah's help will come if we have faith, obedience, discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His mercy is always open to us. But it is also open to our enemies, and those who seem to us His enemies.

His Plan may be to bring sinners to repentance, and to teach us righteousness and wisdom through those who seem in our eyes to be rebellious or even defiant. There may be good in them that He sees and we do not,-a humbling thought that must lead to our own self-examination and self-improvement.


Other versions:


3: 127

Asad [and] that [through you] He might destroy some of those who were bent on denying the truth, and so abase the others [note 95] that they would withdraw in utter hopelessness.

Yusuf Ali That he might cut off a fringe of the unbelievers or expose them to infamy and they should then be turned back frustrated of their purpose.

Pickthall That He may cut off a part of those who disbelieve, or overwhelm them so that they retire, frustrated.

Transliteration Liyaqta' tarafam minal lazina kafaru_ au yakbitahum fayanqalibu_ kha_'ibin(a).


3: 128

Asad And it is in no wise for thee [O Prophet] to decide whether He shall accept their repentance or chastise them – for, behold, they are but wrongdoers,

Yusuf Ali Not for thee (but for Allah) is the decision: whether He turn in mercy to them or punish them; for they are indeed wrong-doers.

Pickthall It is no concern at all of thee (Muhammad) whether He relent toward them or punish them; for they are evildoers.

Transliteration Laisa laka minal amri syai'un au yatu_ba 'alaihim au yu'azzibahum fa innahum za_limu_n(a).


3: 129

Asad whereas unto God belongs all that is in the heavens and all that is on earth: He forgives whom He wills, and He chastises whom He wills; and God is much-forgiving, a dispenser of Grace [note 96].

Yusuf Ali To Allah belong all that is in the heavens and on earth. He forgive whom He please and punish whom He please: but Allah is Oft-Forgiving Most Merciful.

Pickthall Unto Allah belong whatsoever is in the heavens and whatsoever is in the earth. He forgive whom He will, and punish whom He will. Allah is Forgiving, Merciful.

Transliteration Wa lilla_hi ma_ fis sama_wa_ti wa ma_ fil ard(i), yagfiru limay yasya_'u wa yu'azzibu may yasya_'(u), walla_hu gafu_rur rahim(un).


[Asad’s note 96 – As recorded in several authentic Traditions, the Prophet invoked,during the battle of Uhud. God’s curse upon the leaders of the pagan Quraysh (Bukhari, Tirmidhi,……whereupon the above two verses were revealed (Muslim and Ibn Hanbal).]


[ Ali’s note - 449 Uhud is as much a sign-post for Islam as Badr. For us in these latter days it carries an ever greater lesson. Allah's help will come if we have faith, obedience, discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His mercy is always open to us. But it is also open to our enemies, and those who seem to us His enemies. His Plan may be to bring sinners to repentance, and to teach us righteousness and wisdom through those who seem in our eyes to be rebellious or even defiant. There may be good in them that He sees and we do not,-a humbling thought that must lead to our own self-examination and self-improvement. (3.128) ]



======================================




5: 100 Say: “There is no comparison between the bad things and the good things, even though very many of the bad things may please thee (indicating Mohammad ? )greatly. Be, then, conscious of God, O you who are endowed with insight, so that you might attain to happy state!



7: 199 Make due allowance for man’s nature, and enjoin the doing of what is right; and leave alone all those who choose to remain ignorant.

7; 200 And if it should happen that a prompting from Satan stirs thee up, seek refuge with God: behold, He is all-hearing, all-knowing.




=====================================

Sura- 8 [ Al-Anfal Median 75]


The Quranic Text & Ali’s version:



إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِّنْهُ ...

8:11.  Remember He covered you with a sort of drowsiness, to give you calm as from Himself,

C1186. Cf. 3:154 for Uhud.

Calm (presence of mind) is essential in battle and in all posts of danger. If the mind is too much in a state of excitement, it cannot carry out a well-considered or well-concerted plan. This spirit of calm confidence on the part of tile Muslims won against the blustering violence of the Quraysh.

... وَيُنَزِّلُ عَلَيْكُم مِّن السَّمَاء مَاء... 

and He caused rain to descend on you from heaven,

C1187. The rain was welcome for many reasons.

-        Water was scarce both for drinking and ablutions;

-        the Muslim band, without baggage or equipment or comforts, found that their thirst aggravated their fatigue;

-        the sand was loose, and the rain consolidated it and enabled them "to plant their feet firmly."

...لِّيُطَهِّرَكُم بِهِ وَيُذْهِبَ عَنكُمْ رِجْزَ الشَّيْطَانِ...

-    to clean you therewith,

-    to remove from you the stain of Satan,

C1188. "Stain of Satan": Dirt is physically a symbol of evil, and the Muslims were particular about ablutions before prayer. But the rain also refreshed their spirits and removed any lurking doubts in their minds (suggestions of the Evil) that victory might be impossible in such adverse circumstances.

...وَلِيَرْبِطَ عَلَى قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الأَقْدَامَ ﴿١١﴾  

-    to strengthen your hearts, and

-    to plant your feet firmly therewith.


Other versions:

8: 11

Asad [Remember how it was ] when He caused inner calm to enfold you [note 11], as an assurance form Him, and sent down upon you water from the skies, so that He might purify you thereby and free you form Satan’s unclean whisperings [note 12] and strengthen your hearts and thus make firm your steps.


Yusuf Ali Remember He covered you with a sort of drowsiness to give you calm as from Himself and He caused rain to descend on you from heaven to clean you therewith to remove from you the stain of satan to strengthen your hearts and to plant your feet firmly therewith.

Pickthall When he made the slumber fall upon you as a reassurance from Him and sent down water from the sky upon you, that thereby He might purify you, and remove from you the fear of Satan, and make strong your hearts and firm (your) feet thereby.

Transliteration Iz yugasysyikumun nu'a_sa amanatam minhu wa yunazzilu 'alaikum minas sama_'i ma_'al liyutahhirakum bihi wa yuzhiba 'ankum rijzasy syaita_ni wa liyarbita 'ala_ qulu_bikum wa yusabbita bihil aqda_m(a).



============================================


8: 66 For the present, God has lightened your [task], for He knows that there is a weak spot in you: but if there are a hundred, you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of God: for, God is with those who patiently persevere.


8: 67 It is not fitting for an Apostle that he should have prisoners of war until he has thoroughly subdued that land. You look for temporal goods of this world; but God looks to the Hereafter: and God is Exalted in might, Wise


9: 43 May God pardon thee [ O Prophet]! Why did you grant them permission ere it had become obvious to you as to who was speaking the truth, and you came to know the liars? [Tabuk expetion ]

9: 44 Those who believe in God and the Last Day do not ask you for exemption from struggling with their possessions and their lives [in God’s cause] – and God has full knowledge as to who is conscious of Him -: only those ask you for exemption who do not believe in God and the Last Day and whose hearts have become a prey to doubt, so that in their doubting they waver between one thing and another


---------------------------------------------------------

10: 94

Yusuf Ali If thou wert in doubt as to what We have revealed unto thee then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in nowise of those in doubt.

Pickthall And if thou (Muhammad) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee. Verily the Truth from thy Lord hath come unto thee. So be not thou of the waverers.

Transliteration Fa in kunta fi syakkim mimma_ anzalna_ ilaika fas'alil lazina yaqra'u_nal kita_ba min qablik(a), laqad ja_'akal haqqu mir rabbika fala_ taku_nanna minal mumtarin



11: Ayah 12

Asad Is it, then, conceivable [O Prophet] that you could omit any part of what is being revealed unto you [because the deniers of the truth dislike it, and ] because your heart is distressed at their saying, “Why has not a treasure been bestowed upon him from on high?” or, an angel [visibly] come with him?” [They fail to understand ] you are only a warner, whereas God has everything in His care;

Malik O Prophet be on your guard lest you omit to recite some things which are being revealed to you feeling distressed in your heart that they might say: “Why has no treasure been sent doen t ohim, or why has no angel come with him?” You should know that you are nothing but a Warner! It is Allah Who is the Custodian of everything.

Pickthall A likely thing, that thou wouldst forsake aught of that which hath been revealed unto thee, and that thy breast should be straitened for it, because they say: Why hath not a treasure been sent down for him, or an angel come with him? Thou art but a warner, and Allah is in charge of all things.

Yusuf Ali Perchance thou mayest (feel the inclination) to give up a part of what is revealed unto thee and thy heart feeleth straitened lest they say "Why is not a treasure sent down unto him or why does not an angel come down with him? But thou art there only to warn! It is Allah that arrangeth all affairs


Transliteration Fa la'allaka ta_rikum ba'da ma_ yu_hu_ ilaika da_'iqum bihi sadruka ay yaqu_lu_ lau la_ unzila 'alaihi kanzun au ja_'a ma'ahu_ malak(un), innama_ anta nazir(un), walla_hu 'ala_ kulli syai'iw wakil(un).



Yusuf ali ‘s 1509 Every Prophet of Allah, when he not only encounters opposition, but is actually accused of falsehood and those very evils which he is protesting against, may feel inclined, in his human weakness, to ask himself the question. "Supposing I omit this little point, will Allah's Truth then be accepted more readily? Or he may think to himself, "If I had only more money to organize my campaign, or something which will draw people's attention, like the company of an angel, how much better can I push my Message?" He is told that truth must be delivered as it is revealed, even though portions of it may be unpalatable, and that resources and other means to draw people to him are beside the point. He must use just such resources and opportunities as he has, and leave the rest to Allah. (11.12)

---------------------------------------------------------

Sura -17 [Al-Israa, Mecca 50]


The Quranic Text & Ali’s version:



وَلَوْلاَ أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلاً ﴿٧٤﴾

17:74.  And had We not given thee strength, thou wouldst nearly have inclined to them a little.

C2270. From a purely human point of view it may seem policy to make a small "concession" to men's weakness in order to fulfil a divine mission. But the divine Messenger is given special strength to resist such temptations.

إِذاً لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ...   

17;75.  In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death:

C2271. If such a thing was possible for a true Messenger of Allah, viz.:

a compromise with evil and a dereliction of his mission, he would be no exception to the law of personal responsibility.

Indeed, as the power and the responsibility were greater, the punishment would have been greater too. It would have been double,

-        an exposure in this life and the usual punishment in or after death for a desertion of Truth.

...ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيرًا ﴿٧٥﴾

and moreover thou wouldst have found none to help thee against Us!

C2272. The motive held out by the world for a compromise with Truth is itself fallacious. The motive is that the compromise may bring influence, position, and opportunity, if not wealth and the other good things of life. But these themselves (if attained) would be of no use or help if pitted against the command of Allah.

 


Other versions:


17: 74

Wa lau la_ an sabbatna_ka laqad kitta tarkanu ilaihim syai'an qalila_(n),

Asad And had We not made you firm, you might have inclined to them a little -

Yusuf Ali And had We not given thee strength thou wouldst nearly have inclined to them a little.

Pickthall And if We had not made thee wholly firm thou mightest almost have inclined unto them a little.

Transliteration Izal la'azaqna_ka di'fal haya_ti wa di'fal mama_ti summa la_ tajidu laka 'alaina_ nasira_(n).

17: 75

Asad in which case We would indeed have made you taste double in life and double after death, and you would have found none to succor you against Us!

Yusuf Ali In that case We should have made thee taste an equal portion (of punishment) in this life and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!

Pickthall Then had We made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.


18: 23 [al-Kahf, Mecca 69 ]

Yusuf Ali Nor say of anything "I shall be sure to do so and so tomorrow"

Pickthall And say not of anything: Lo! I shall do that tomorrow,

Transliteration Wa la_ taqa_lanna lisyai'in inni fa_'ilun za_lika gada_(n),

[Asad note 33: According to almost all of the commentators, this parenthetic passage is primarily addressed to the Prophet, who, on being asked by some of the pagan Quraysh as to what “really” happened to the Men of the Cave, is said to have replied, “I shall give you my answer tomorrow” – whereupon revelation was temporarily withheld from him in token of God’s disapproval; in the second instance, this exhortation expresses a general principle addressed to all believers.]


18: 28 [al-Kahf, Mecca 69 ]

Asad And contain yourself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not your eyes pass beyond them in quest of the beauties of this world’s life; and pay no heed to any whose heart We have rendered heedless of all remembrance of Us because he had always followed his own desires, abandoning all that is good and true.

Yusuf Ali And keep thy soul content with those who call on their Lord morning and evening seeking his Face; and let not thine eyes pass beyond them seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us one who follows his own desires whose case has gone beyond all bounds.

Pickthall Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.

Transliteration Wa-sbir nafsaka ma'al lazina yad'u_na rabbahum bil gada_ti wal 'asyiyyi yurida_na wajhahu_ wa la_ ta'du 'aina_ka 'anhum, turidu zinatal haya_tid dunya_, wa la_ tuti' man agfalna_ qalbahu_ 'an zikrina_ wa-ttaba'a hawa_hu wa ka_na amruhu_ furuta_(n).


[Asad note: 36]



LXVIII: 9 They wish you would compromise so they would compromise also.


17: 73 – 75 They nearly seduced you from what We revealed to you into attributing to Us something else, in which case they would have befriended you. If We had not made you firm, you were going to yield some ground. In that case We would have given you a double punishment in this life and a double punishment in the here after and you would have been helpless against Us.





LXXX ; 1 You frowned and turned away because the blind man came to see you? How do you know perchance the blind man has a pure heart? ……The one who feels independent, you seek him out on purpose ………but the one who comes running and fearing God, you do not heed him.


Sura-80 [Abasa Mecca 24]


The Quranic text and Ali’s version


عَبَسَ وَتَوَلَّى ﴿١﴾ 

80:1.     The (Prophet) frowned and turned away.

C5950.  See the Introduction to this Surah for the incident to which this refers.

The lesson is that neither spiritual worth nor the prospect of effective spiritual guidance is to be measured by a man's position in life. The poor, or the blind, the halt, or the maimed, may be more susceptible to the teaching of Allah's Word than men who are apparently gifted, but who suffer from arrogance and self-sufficiency.

أَن جَاءهُ الْأَعْمَى ﴿٢﴾ 

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

وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى ﴿٣﴾      

80:3.     But what could tell thee but that perchance he might Grow (in spiritual understanding)? --

أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى ﴿٤﴾ 

80:4.     Or that he might receive admonition, and the teaching might profit him?

C5951.  It may be that the poor blind man might, on account of his will to learn, be more likely to grow in his own spiritual development or to profit by any lessons taught to him even in report than a self-sufficient leader. In fact it was so. For the blind man became a true and sincere Muslim and lived to become a governor of Madinah.

أَمَّا مَنِ اسْتَغْنَى ﴿٥﴾    

80:5.     As to one who regards himself as self-sufficient,

C5952.  Such a one would be a Pagan Quraish leader, whom the holy Prophet was anxious to get into his fold, in order that the work of preaching Allah's Message might be facilitated. But such a Message works first amongst the simple and lowly, the poor and despised folk, and the mighty ones of the earth only come in when the stream rushes in with irresistible force.

فَأَنتَ لَهُ تَصَدَّى ﴿٦﴾    

80:6.     To him dost thou attend;

وَمَا عَلَيْكَ أَلَّا يَزَّكَّى ﴿٧﴾    

80:7.     Though it is no blame to thee if he grow not (in spiritual understanding).

C5953.  Allah's Message is for all, but if the great ones arrogantly keep back from it, it is no fault of the preacher, so long as he has proclaimed the Message. He should attend to all, and specially to the humble and lowly.

وَأَمَّا مَن جَاءكَ يَسْعَى ﴿٨﴾    

80:8.     But as to him who came to thee striving earnestly,

C5954.  The fear in the blind man's heart may have been two-fold.

وَهُوَ يَخْشَى ﴿٩﴾    

80:9.     And with fear (in his heart),

فَأَنتَ عَنْهُ تَلَهَّى ﴿١٠﴾    

80:10.  Of him wast thou unmindful.

كَلَّا إِنَّهَا تَذْكِرَةٌ ﴿١١﴾    

80:11.  By no means (should it be so)! For it is indeed a Message of instruction:

C5955.  Allah's Message is a universal Message, from which no one is to be excluded, rich or poor, old or young, great or lowly, learned or ignorant. If anyone had the spiritual craving that needed satisfaction, he was to be given precedence if there was to be any question of precedence at all.

فَمَن شَاء ذَكَرَهُ ﴿١٢﴾    

80:12.  Therefore let who will, keep it in remembrance.

فِي صُحُفٍ مُّكَرَّمَةٍ ﴿١٣﴾    

80:13.  (It is) in Books held (greatly) in honor.

C5956.  At the time this Surah was revealed, there were perhaps only about 42 or 45 Surahs in the hands of the Muslims. But it was a sufficient body of Revelation of high spiritual value, to which the description given here could be applied. It was held in the highest honor; its place in the hearts of Muslims was more exalted than that of anything else; as Allah's Word, it was pure and sacred; and those who transcribed it were men who were honorable, just and pious.

The legend that the early Surahs were not carefully written down and preserved in books is a pure invention. The recensions made later in the time of the first and the third Khalifahs were merely to preserve the purity and safeguard the arrangement of the text at a time when the expansion of Islam among non-Arabic-speaking people made such precautions necessary.


80: 1 [ Abasa (He Frowned) Mecca, 24 ]

Yusuf Ali The (Prophet) frowned and turned away.

Pickthall He frowned and turned away

Transliteration Abasa wa tawal-la_

80: 2

Yusuf Ali Because there came to him the blind man (interrupting).

Pickthall Because the blind man came unto him.

Transliteration An ja_ ahul ama_

80: 3

Yusuf Ali But what could tell thee but that perchance he might Grow (in spiritual understanding)?

Pickthall What could inform thee but that he might grow (in grace)

Transliteration Wa ma_ yudrika la'al lahu_ yazaka_

80: 4

Yusuf Ali Or that he might receive admonition and the teaching might profit him?

Pickthall Or take heed and so the reminder might avail him?

Transliteration Au yazakaru fatanfahuzikra_

80: 5

Yusuf Ali As to one who regards himself as self-sufficient

Pickthall As for him who thinketh himself independent,

Transliteration Ama_ manis tagna_

80: 6

Yusuf Ali To him dost thou attend;

Pickthall Unto him thou payest regard.

Transliteration Fa anta lahu_ tashada_

80: 7

Yusuf Ali Though it is no blame to thee if he grow not (in spiritual understanding).

Pickthall Yet it is not thy concern if he grow not (in grace).

Transliteration Wa ma_ alaika al la_ yazaka_

80: 8

Yusuf Ali But as to him who came to thee striving earnestly

Pickthall But as for him who cometh unto thee with earnest purpose

Transliteration Wa amma_ man ja_ aka yasa_

80: 9

Yusuf Ali And with fear (in his heart)

Pickthall And hath fear,

Transliteration Wahuwa yakhsyaya_

80: 10

Yusuf Ali Of him wast thou unmindful.

Pickthall From him thou art distracted.

Transliteration Fa anta anhu talah ha_

80: 11

Yusuf Ali By no means (should it be so)! For it is indeed a Message of instruction:

Pickthall Nay, but verily it is an Admonishment,

Transliteration Kala_ inaha_ tazkirah

80: 12

Yusuf Ali Therefore let who will keep it in remembrance.

Pickthall So let whosoever will pay heed to it,

Transliteration Faman sya_ a zakarah

80: 13

Yusuf Ali (It is) in Books held (greatly) in honor.

Pickthall On honored leaves

Transliteration Fi shuhufim mukar ramah


[ Ali’s notes : 5950 See the Introduction to this Sura for the incident to which this refers. The lesson is that neither spiritual worth nor the prospect of effective spiritual guidance is to be measured by a man's position in life. The poor, or the blind, the halt, or the maimed, may be more susceptible to the teaching of Allah's Word than men who are apparently gifted, but who suffer from arrogance and self-sufficiency. (80.1)

5951 It may be that the poor blind man might, on account of his will to learn, be more likely to grow in his own spiritual development or to profit by any lessons taught to him even in report than a self-sufficient leader. In fact it was so. For the blind man became a true and sincere Muslim and lived to become a governor of Madinah. (80.4)

5952 Such a one would be a Pagan Quraish leader, whom the holy Prophet was anxious to get into his fold, in order that the work of preaching Allah's Message might be facilitated. But such a Message works first amongst the simple and lowly, the poor and despised folk, and the mighty ones of the earth only come in when the stream rushes in with irresistible force. (80.5)

5953 Allah's Message is for all, but if the great ones arrogantly keep back from it, it is no fault of the preacher, so long as he has proclaimed the Message. He should attend to all, and specially to the humble and lowly. (80.7)

5954 The fear in the blind man's heart may have been two-fold. (1) He was humble and God-fearing, not arrogant and self-sufficient; (2) being poor and blind, he feared to intrude; yet his earnest desire to learn the Qur-an made him bold, and he came, perhaps unseasonably, but was yet worthy of encouragement, because of the purity of his heart. (80.9)

5955 Allah's Message is a universal Message, from which no one is to be excluded, rich or poor, old or young, great or lowly, learned or ignorant. If anyone had the spiritual craving that needed satisfaction, he was to be given precedence if there was to be any question of precedence at all. (80.11) ]