Al-Muddaththir: (22) Then he frowned and turned away

Issue One:

Know that His saying: {He frowned and turned away} indicates that he knew in his heart the truthfulness of Muhammad (peace be upon him), yet he denied it out of obstinacy. This is supported by several points:

1. The Appearance of Frowning: After he reflected and contemplated, he formulated a statement that he intended to utter. The frowning appeared on his face. If he had believed in the correctness of that statement, he would have rejoiced in his deduction and realization. Since he did not rejoice, we know he was aware of the weakness of that suspicion. However, due to his intense obstinacy, he could not find a stronger argument than that one, which is why frowning appeared on his face.

2. The Narration about Al-Walid: It is narrated that Al-Walid passed by the Messenger of Allah (peace be upon him) while he was reciting Surah Fussilat. When he reached the verse: {But if they turn away, then say, "I have warned you of a thunderclap like the thunderclap of 'Ad and Thamud"} (Fussilat: 13), Al-Walid implored the Prophet, by Allah and by kinship, to stop reciting. This indicates that Al-Walid knew the Prophet was accepted in his supplication and truthful in his speech. When Al-Walid returned to his people, he said: "By Allah, I just heard from Muhammad words that are neither the words of humans nor the words of jinn. It possesses a sweetness, and it has a grace, and it is lofty and nothing is loftier than it." The Quraysh said: "Al-Walid has apostatized!" If Al-Walid apostatized, all of Quraysh would apostatize. Abu Jahl said: "I will take care of him for you." He then approached Al-Walid looking distressed and asked: "What is wrong, nephew?" He replied: "You have apostatized so that you may take from Muhammad's food and his companions, and Quraysh is gathering wealth for you as compensation for what you intend to take from Muhammad's companions." Al-Walid said: "By Allah, they are not satiated, so how can I take wealth from them? However, I reflected deeply on his matter and could find nothing fitting except that he is a sorcerer." His admission of the Quran's grandeur and his acknowledgment that it is not the speech of humans or jinn indicates that he was obstinate in claiming it was sorcery, because sorcery is connected to the jinn.

3. The Nature of Sorcery: He knew that the matter of sorcery is built upon disbelief in Allah and reprehensible actions. It was apparent that Muhammad was calling only to Allah. How, then, could sorcery be attributed to him?

Therefore, based on all these points, it is established that he {frowned and turned away} because he knew that what he was saying was a lie and a fabrication.

Issue Two:

Al-Layth said: ‘Abasa (to frown) means ya‘busu (he frowns), resulting in ‘ābis (a frowning person) when he draws together the skin between his eyes. If, in his frowning, he bares his teeth, it is called kalaha. If he becomes concerned and contemplates this matter, it is called basara. If anger accompanies this, it is called basala.