God’s reproach to His Prophet in the Qur’an
1- In the Almighty’s saying: He frowned and turned away * The blind man came to him ﴾ [عَبَس: 1 – 2].
The speech came in the third person, as if the speech was about an absent person, and a distant incident that happened to people he was talking about, then the speech turned directly to Messenger of God:) And what makes you know? Perhaps he will be purified * Or he remembers, and the remembrance benefits him * As for those who are self-sufficient * You are his resistance * And you do not have to pay zakat ﴾ [عَبَس: 3 – 7];
This is to avoid the shock of reproach at first glance. Because reproach from the beloved and friend has a more severe impact on the heart, and direct confrontation with reproach may cause the lover’s heart to crack.
2- And the same is what was stated in reproach The Messenger of God, may God bless him and grant him peace, in taking ransom from the prisoners of Badr; The speech came in the third person: It is not for a prophet to have captives until he has made a great slaughter in the land. ﴾ [الأنفال: 67]Then came the direct speech in the plural form, and the reproach of the collective is less severe on the soul than the reproach of the specific singular: You want the benefits of this world, but God wants the Hereafter. ﴾ [الأنفال: 67]،﴿ Had it not been for a Book from God, a great torment had previously touched you while you took it. ﴾ [الأنفال: 68].
3- In Surah Al-Kahf, the divine guidance to teach the nation came through the Almighty’s saying: And do not say of anything, “I will do that tomorrow.” * Unless God wills, and remember your Lord when you forget, and say, “Perhaps my Lord will guide me to something closer than this to guidance.” ﴾ [الكهف: 23 – 24].
This happened after the incident where the Quraysh asked him – with indoctrination from the Jews – impossible questions, and he said: ((Come to me tomorrow, and I will tell you about it)), and he forgot to say: God willing.
This guidance did not come before answering some questions, but rather came after narrating the answer to the first question: “Tell us about young men who went out in the early era and their affairs were astonishing.” This is because if the guidance had come at the beginning of the speech and before the answer, the shock would have been strong, and it would have been thought that this negligence and forgetfulness was a reason for turning away from the answer. And if the answer had come later, it would not have alleviated the impact of the reproach or guidance. Providing the answer to the question first, and bringing refreshment and reassurance to the soul, eliminates the effect of the reproach, and keeps the matter within the limits of reminder and education.
4- And in Surat Al-Tahrim: Since the matter is related to permissibility and prohibition, and it is legislation, and legislation is from God, glory be to His wisdom, it may come to mind that this diligent behavior on the part of the Messenger of God, may God bless him and grant him peace, has reached the point where it is feared that his position of prophethood will be robbed of him, so the speech came in the form: ﴾ O Prophet, why do you forbid what God has made lawful for you? ﴾ [التحريم: 1]It brought reassurance to his heart that he was the Prophet with a great status and status before his Lord, but his Lord guided him to what was most important in matters of legislation for the nation, and that objectivity in legislation and taking care of the interests of the nation was the goal, not legislation to satisfy individual desires in society.
5- In his reproach regarding allowing the hypocrites to remain behind, and accepting their excuses, he offered pardon for the situation before mentioning the situation and the reason for it. Reproach; To bring peace of mind to his honorable heart: May God forgive you for not giving them permission. ﴾ [التوبة: 43].