Nature of Reproof                             

The second point concerns the nature of the reproof, for there is indeed a marked distinction between a reproof used to chastise for wrong-dong and inflicting harm on others, and a reproof whose underlying motive is to sympathize with the reproved. For one who is excessively keen to do a good deed might unconsciously involve himself in tasks that are beyond human endurance. Reproof is a sort of blame for a mistake that the reproved must have made, and can only take place when there is some kind of sympathy and understanding between the reprover and the one reproached. It is uncommon for reproof to take place between strangers. A non-believer, therefore, cannot be reproached for his deeds, the reason being that there is no sin greater than not believing. Likewise, one does not reproach an enemy, expecting his antagonism.

On the contrary, reproof is something natural and necessary between people bound together by kindness and fellowship. Its magnitude depends on the strength or weakness of the relationship between the reprover and the reproved. If the relationship and the concern are very strong, then the reproof could be voiced, even for the slightest error or misdeed. If the relationship is weak then the reproof can be made only when the error is very serious. For instance, one does not reprove a distant acquaintance for a trivial error. But if he were a close relative the whole situation would be different and one’s reproof would be frequent and concerned in relation to the strength of your feeling for him. You would most likely reprove your brother for things for which you would never reprove a friend, and reprove a friend for things over which you would not reprove a distant acquaintance. The extent of and the reasons for the reproof depend on the closeness of the relationship between the two parties.

The relationship between Allah and Muhammad [PBUH] was a very close one indeed. It is this divine love and concern for Muhammad [PBUH] that made Allah address him in sympathetic and concerned words; not to chastise him for some misdeed or because he had violated His decrees, but rather because He cared about him and wanted to caution him about overburdening himself.

One might have two sons, one of whom is neglectful and pays no heed to his school work, and the other of whom is so engrossed in his studies that he skips his meals and never gives himself enough time to rest or sleep. A common reaction in a situation of this nature is to rebuke the first son for his negligence and to reprove the second for his zeal and for endangering his health. This reproof stems from anxiety about his health. Thus, in asking him to leave his studies for a while or to do them in moderation and give more thought for his food and sleep, one reproaches him for something to be done. While one may have instructed him to study well and achieve success in the past, one reproves him for overexerting himself – but the reproof is for his own good and not a chastisement.

All the verses which carry reproof of Muhammad [PBUH] are of this nature. The reproof was made for something which he was not obliged to do. Yet he regarded it as compulsory, regardless of the additional burden it added to his already heavy task, thereby overlooking what was easy and possible and focusing his attention on tasks that were too difficult and energy-consuming, as expressed in the following verse:

“He frowned and turned away because the blind man came unto him.” (‘Abasa 80:1-2)

Certainly it was easier for Muhammad [PBUH] to sow guidance in the soul of a blind man whose heart was full of faith, than to exhaust his brain trying to convince the resentful pagans of Quraysh of the truth of Allah’s message and religion. But Muhammad [PBUH] chose the more difficult task. He wanted to support Islam by gaining the hearts of the influential men of Quraysh, thus forsaking an easy gain for a more difficult one. Here the Divine Will intervened, advising him not to seek something too painstaking, to obtain and to be content. He was told not to waste his time and energy over non-believers who reject guidance outright, but to give his attention to those persons who long to be close to Allah and His way. Indeed, all the reproving verses are of this nature.

Although Muhammad [PBUH] knew that Allah had forgiven him all his past and future sins, he continued to spend most of his nights in prayer even when his legs began to swell. When his wife ’Aishah noticed this and asked, “Hasn’t Allah forgiven you all your past and future sins?”, he replied “Shall I not be a thankful slave?”, Showing that forgiveness should not be a reason for us to relax in our full duty of worship, or to be ungrateful.

There is much to be learnt from Muhammad’s [PBUH] answer. If we consider man’s position in his relationship with Allah, and compared all the favours that He bestows upon us with the divine injunctions we are ordered to obey and perform we find that whereas the former are inexhaustible the latter are only a few simple duties. The believer is aware of Allah’s favours and knows that if he wanted to establish a balance between his duties and Allah’s favours neither day nor night would be long enough for him to show his gratitude. Indeed, the believer’s heart knows that Allah’s favours outweigh by far any gratitude he might offer in the form of worship. Although he might be very keen to exert a supplementary effort in obedience, gratitude, and all other worship-related duties, he nevertheless feels that he is wanting in the expression of his devotion and humility. Likewise, Muhammad [PBUH] had made himself responsible for those who adamantly refused to believe. He felt that he had not done enough, and his lack of progress was beginning to distress him. But nothing escapes Allah’s attention, and He intervened and told Muhammad [PBUH] to exercise moderation on his efforts and not to blame himself for the non-believers’ rejection of the message. Surely, this in not the kind of reproach whose aim is to chastise. On the contrary, it reveals Allah’s tremendous concern for His prophet, which is clearly stated in the verse.

“We have not revealed unto you this Quran that you should be distressed . . .” (Ta ’Ha’ 20:2)

“Why do you ban that which Allah has made lawful for you?” (al-Tahrim 66:1)

“So not let thy soul expire in sighings for them” (al-Malaikah 35:8)

It is obvious that these verses speak of Muhammad’s [PBUH] self-denial and his anxiety over the non-believers’ resentment of Allah’s message. He is told not to grieve or consider himself accountable for their defiance or for his inability to reach their hearts and souls.

There are, however, two verses which have been widely misinterpreted by sceptics and used to inveigh against the message of Islam. The first is the verse in which Allah says to Muhammad [PBUH] “Ask forgiveness for your sin” (47:19), the true meaning of which is clarified in the following Surah:

“When Allah’s succour and the triumph comes. And you see mankind entering the religion of Allah in troops. Then hymn the praise of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to relent.” (al-Nasr 110:1-3)

Here Allah is apparently telling Muhammad [PBUH] to seek forgiveness. But what does this forgiveness involve? This question is answered by the following verse from Surah ‘al-Mumin’ (40), wherein Allah says to him

“Then have patience (O Muhammad). Lo! The promise of Allah is true. And ask forgiveness for thy sin, and hymn the praise of thy Lord at fall of night and in the early hours.” (al-Mumin 40:55)

It is evident that the forgiveness in question has to do with the praise of Allah. The same thing is repeated in the Surah ‘Muhammad’ wherein Allah says

“So know (O Muhammad) that there is no God save Allah, and ask forgiveness for your sin and for believing men and believing women . . .” (Muhammad 47:19)

It appears, therefore, that the intrinsic meaning is concerned with matters of worship, and has nothing to do with any guilt that warrants punishment. The purpose of the verse is to direct rather than to chastise, for both the seeking of forgiveness and praising Allah are integral facets of the duties of correct worship, obedience and drawing nearer to Allah. There is actually no case for blame or chastisement in this situation. The same thing applies to all believers, both men and women. According to Hadith, good deeds alone do not guarantee an entry into paradise, unless they gain Allah’s mercy.

Asking Allah’s forgiveness and mercy are desirable acts from every believer irrespective of the depth of his faith. They are both integral aspects of good deeds and essential conditions for their acceptance by Allah.