Accusation: He claimed that the Prophet (salallaahu ‘alaihi wassallam) erred in the ways and means of da’wah. The Response: In regards to the explanation of Surah Abasa were in the prophet Mohammed turned away from the blind companion Ibn Umm Maktoom and opted to speak to one of the elite of Makkah instead. Shaykh Yahya clarified that the behavior of the prophet, was by way of his own ijtihaad. Shaykh Yahyah holds the prophet Mohammed’s ijtihaad was incorrect in this situation and therefore he erred in the way he gave dawah in respect to Ibn Umm Maktoom. The reason Shaykh Yahya holds this view is because after this incident Allah showed the prophet via Quranic revelation the correct way he should have dealt with Ibn Umm Maktoom and this is what Allah had revealed to him in Surah Abasa. Shaykh Albani, may Allah have mercy upon him, had said similar to Shaykh Yahya about this incident, Shaykh Albani said: “We say that if he (the Messenger alayhi as-salaatu was-salaam) were to perform ijtihaad then be mistaken (in his judgment) then how promptly he would be corrected by the revelation…like the statement of Allah, The Most High, in Surah Abasa: He frowned and turned away So this is a prime example (that the prophet performed ijtihaad however he was corrected by revelation) so how do we say that the messenger does not perform ijtihaad, while here he has indeed perform ijtihaad however he was not (left) upon (the error of his ijtihaad as his ijtihaad was incorrect this incident). “But what could tell you that per chance he might become pure (from sins)? Or that he might receive admonition, and that the admonition might profit him?” Ref: Silsilatul Huda wan Noor: 306 In addition in the tafseer of Al-Imam ash-Shinqeeti, is the following statement: “…The scholars have considered the speech of al-Junayd to be correct “the good deeds of the pious are bad deeds to al-Muqarraabeen (i.e. the close servants to Allah) or what is intended is similar to what has come in the Quran of some of his (salallaahu ‘alaihi wassallam) acts of ijtihaad in the way of dawah, whereas his (salallaahu ‘alaihi wassallam) ijtihaad is unaccepted, therefore it affects him greatly, similar to the story of Ibn Umm Maktoom whereas he was disciplined for it (i.e. his unaccepted ijtihaad): (As Allah said in Surah Abasa about the prophet Mohammed’s actions towards the blind companion Ibn Umm Maktoom, “He frowned and turned away”.” Ref: Adwaa al-Bayyaan (677/8) After reading what has proceeded inshallah it should be as clear as the sun that Shaykh Yahya was saying nothing new and nothing others who are greater in terms of knowledge and status have not said before him. Also it should be clear that Shaykh Yahya was simply pointing out that in regards to Ibn Umm Maktoom, the prophet was wrong in regards to his actions towards him which was based on the prophets own incorrect ijtihaad. This incorrect ijtihaad lead to the prophet erring in his dawah. But Allah quickly corrected the prophet Mohammeds ijtihaad. However though the scholars and Shaykh Yahya hold the prophet Mohammed erred in his ijtihaad and therefore his dawah, they still hold his error was dawah also.Shaykh Yahyaa stated in his radd (refutation) of Za’aabee regarding the statement of Allah, The Most High, in Surah Abasa: “He frowned and turned away” “This is from the means of Dawah, the prophet, may the peace and blessings of Allah be upon him, turned his attention to some of the chiefs of Quraysh, he, may the peace and blessings of Allah be upon him, gave them admonition and enticed them to accept Al-Islam…” Imam Al-Qattaan, may Allah have mercy upon him, stated in his tafseer of Surah “Abasa”: “…As for who considered himself independent by his wealth and strength from Allah then you are giving him attention with enthusiasm, so he may accept Islam while you are showing him importance in conveying your dawah to him (like the prophet Mohammed did when he turned away from the blind companion Ibn Umm Maktoom and gave his attention to some of the rich chiefs of Quraysh, though this was a mistake in this situation)…” Additionally Shaykh Yahya has pointed out this mistake does not take away from the prophets status. Shaykh Yahya said, in his radd of Za’aabee: “As for the word ‘mistake’, then in this affair the scholars agree, those (scholars) that venerate the messenger, may the peace and blessings of Allah be upon him, with due veneration, and they venerate his legislation as a clarification from them for the true legislation, they are those who take this from the Quran and the Sunnah, and that is not in contradiction with his status and his lofty position, may the peace and blessings of Allah be upon him.” Side Point: For those who think the prophet never made ijthiaad and all his action were based on revelation from Allah or hold the prophet Mohammed never erred in his ijtihaad in the book Ta’reekh Al Fiqh Al Islaami (which is studied by students in year one in the faculty of Ash-Shar’eeyah in the Islamic University of Madeenah in Saudi) it discusses instances where the Prophet made ijtihaad and highlights the fact that sometimes the prophet was incorrect in his ijtihaad so Allah had to correct his ijtihaad and at other times he was corrected in his ijtihaad. In the aforementioned book (Ta’reekh Al Fiqh Al Islaami on pages 37-38) instances where the Prophet made ijtihaad are divided in the following manner: 1. At times Allah ta’ala established his Ijtihaad. 2. At times Allah ta’ala corrected the Prophet’s Ijtihaad. 3. At times the Prophet took the Ijtihaad of his companions over his Ijtihaad. Plus Shaykh Muhammad Ibn Saalih Al ‘Uthaimeen said regarding the explanation of Allah’s statement: “And whoever obeys the Messenger has obeyed Allah…” “And then there is an issue. Is it upon the Messenger to make ijtihaad? Yes. his sunnah is of two types. That which is based on Ijtihaad and that which is based on revelation…” Furthermore the fact the prophet Mohammed made a mistake in his ijtihaad is very much plausible, The Peremante Committee For Fatwa & Research has stated in fatwa No.6290: “Yes the messengers and prophets make mistakes however Allah, The Most High, does not acknowledge (leave) them upon it rather he clarifies for them their mistakes as a mercy to them and their nations and pardons their errors and accepts from them their repentance…” Due to the fact the prophets and messengers can make mistakes, Shaykh Abdul Azeez Al Muhammad Sulaimaan explained the issue of prophets and messengers sinning. Shaykh Abdul Azeez Al Muhammad Sulaimaan said in his book, Al Asilah wal Ajwibah Al Usooleeyah ‘Ala ‘Aqeedah Al Waasiteeyah (page 28) under the question regarding our obligations toward the Messengers “And it is upon us to believe that they are infallible as regard to lying and deception, and hiding knowledge, and that they are infallible from major sins. But as for the minor sins then this can occur from them and the Book and the Sunnah show this. However, they do not remain upon it but rather they are guided to repent.”
Posted on: Fri, 08 Nov 2013 12:36:05 +0000
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