Wednesday, 24 June 2009

{"...And let those who oppose the Messenger's commandment beware lest some trial befall them or a painful torment be inflicted upon them."} [24:63]

{"...And let those who oppose the Messenger's commandment beware lest some trial befall them or a painful torment be inflicted upon them."}

[Qur'an an-Nur 24; 63]


1 - Ibn 'Abbas reported that the Messenger of Allah said:

"Do not enter upon your women when returning from a journey at night."

He then narrated that the Messenger of Allah returned once with a caravan at night, whereupon two men with him slipped away and secretly went to their families, even though they had heard the Prophet forbidding them from doing so. Subsequently, both of them found a man with his wife.

['Sunan ad-Darimi'; # 444, and it is authentic]

2 - Salamah bin al-Akwa' reported:

"A man ate with the Messenger of Allah using his left hand. The Prophet said to him: "Eat with your right hand." The man arrogantly said: "I am unable to do so." The Prophet then said: "May you never be able to do so." The man was never again able to raise his right hand to his mouth."

['Sahih Muslim'; # 2021]

3 - Abu Yahya as-Sagi narrated:

"We were walking through the alleyways of Basrah to the door of some scholars of Hadith. So, I quickened my strides and a man from amongst the people of Basrah came to us and sarcasitically said: "Raise your feet well above the wings of the Angels and do not break them (a mocking reference to the hadith "...the Angels lower their wings for the seeker of knowledge...")." His feet then became stiff and he fell right where he was standing."

['Bustan al-'Arifin' by an-Nawawi; p. 92]

4 - Muhammad bin Isma'il at-Taymi said:

"I read in some narrations that, upon hearing the words of the Prophet: "If one of you awaken from sleep, then he should not dip his hand in a container unless he washes his hand because he does not know where it was while he was sleeping," an innovator said: "I know where my hands went while in bed, so I do not have to fulfill this command!" Consequently, upon waking up the next morning, his hand - up to the forearm - was found inserted into his anus."

['Bustan al-'Arifin' by an-Nawawi; p. 94]

5 - Ibn Kathir narrated, on the authority of Ibn Khalkan:

"It has reached us from a trustworthy group of people who travelled from Basrah to Damascus that they were in a village called Dir Abi Salamah, and in it, there was a man from the bedouins who would mock others excessively and was quite ignorant.

One day, the siwak and its virtues were mentioned in his presence, so, he said: "By Allah, I do not use the siwak except to clean my back passage." So, he took a stick of siwak and stuck it in his rectum in mockery. He was in great pain that night, and for the next nine months, he would complain of a great pain in his stomach and rectum. Then, he experienced labor pains just as a pregnant woman would suffer, and suddenly, a creature with the body of a giant rat, the head of a fish, four paws, and a tail the length of a human hand whose end looked like that of a rabbit's came out of the man's body. When the creature came out, it woke up and screamed three times, so, the man's daughter got up and smashed its head open, killing it. The man himself only lived two days more, saying on his deathbed: "This creature has killed me! It cut my intestines apart!" This event was witnessed by a large group of people from this village, including the village khatib."

['al-Bidayah wan-Nihayah'; 13/263]

6 - Anas bin Malik narrated:

"The Messenger of Allah sent a man from his Companions to a man from the people of disbelief in order to call him to Allah - the Blessed and Exalted - so, he said to the Companion:

"What is this Lord of yours that you call me to? Is He made of iron? Is He made of copper? Is He made of silver? Is He made of gold?"

So, the Companion returned to the Prophet and told him of what had happened, so, he sent the Companion back a second time. The man told him the same thing, so, he was sent a third time. The man told him the same thing, so the Companion returned and informed the Prophet, so, Allah - the Blessed and Exalted - sent a lightining bolt that struck the man and burned him up.

The Messenger of Allah then said: "Verily, Allah - the Blessed and Exalted - has sent upon this man that you know a lightning bolt which has burned him up."

The verse was then revealed: {"... He sends lightning bolts, and therewith He strikes whom He Wills, yet they dispute about Allah, and He is mighty in strength and severe in punishment."} [ar-Ra'd; 13]"

[Reported by al-Bayhaqi in 'as-Sunan al-Kubra' (11259), al-Haythami in 'Majma' az-Zawa'id' (7/24), and it is authentic]

7 - Ibn al-Jawzi reported, on the authority of 'Abd al-Majid bin 'Abd al-'Aziz:

"In Khurasan, there was a man with us who used to make copies of the Mushaf in three days. One day, a man came to him and asked: "How long did it take you to write this?" So, the man held up his thumb, index, and middle fingers, saying: "In three days, {"...and nothing of fatigue touched Us."} [Qaf; 38]"

So, these three fingers of his suddenly became stiff, and he was never able to use them again."

['Sayd al-Khatir'; p. 398]

8 - adh-Dhahabi reported:

"Muhammad bin 'Abd al-Malik az-Zayyat ordered that a long piece of wood be brought, pierced with many iron nails. He would torture his prisoners with this wood - among which was Ahmad bin Hambal - saying: "I have never had mercy upon anyone, as mercy is something that weakens the soul."

Later on, when he was imprisoned in the same jail, he was tortured using the same device. When he would scream for mercy, it was said to him: "Mercy is something that weakens the soul."

['Siyar A'lam an-Nubala''; 11/172]

9 - al-Hafidh Abu Sa'id as-Sam'ani reported, on the authority of al-Qadi Abu at-Tayyib:

"We were sitting in a gathering in the mosque of al-Mansur, and a young man from Khurasan came to us, asking about the ruling on a particular issue. We gave him an answer, using a hadith narrated by Abu Hurayrah as proof. He replied: "I do not accept the hadith of Abu Hurayrah." He didn't even finish his sentence, when a large snake fell from the ceiling of the mosque, with the people dispersing from its path as it began to chase the youth. The people told him to repent, and as soon as he said: "I repent," the snake disappeared, leaving no trace of its existence."

['Siyar A'lam an-Nubala'' (2/618), and Ibn Taymiyyah reports a similar incident in 'Majmu' al-Fatawa' (4/538), except that the snake kills the youth in his version]

10 - adh-Dhahabi reported:

"A man came to Ibn Sirin and said: "I had a dream in which I had a glass filled with water in my hand. Suddenly, the glass shattered, with the water remaining as it was."

Ibn Sirin said to him: "Fear Allah! Verily, you had no such dream. I will not be taken to account for your lying, but, this dream would indicate that your wife will die, and her child will survive."

When the man left, he said: "By Allah, he is right. I had no such dream."

When he arrived home, he found that his pregnant wife was dead, and her newborn child had survived."

['Siyar A'lam an-Nubala''; 4/617]

11 - Ibn al-Qayyim narrated:

"...and it is reported that in Egypt, there was a man who would maintain the mosques, making the call to prayer, etc. He was, by all outward means, an obedient person and devout worshipper.

One day, as he usually would, he ascended the minaret to make the call to prayer. At the base of the minaret, there was a Christian woman standing. He saw her, and was seduced by her looks. So, he descended the minaret, went to her, and entered her home. She said to him: "Who are you, and what do you want?"

He replied: "I want you."

She said: "Why?"

He said: "You have enslaved my eyes, and you have captured my heart."

She said: "I will never answer your desire in a doubtful or suspicious manner."

He said: "OK, so, I will marry you, then."

She said: "You are a Muslim, and I am a Christian. My father will never allow me to marry you."

He said: "So, I will become a Christian."

She said: "If you wish to do so, go ahead."

So, the man became a Christian in order to marry this woman, and lived with the woman's family in her house. Later on that day, however, he was on the roof of the house. He fell from the roof and died without even having enjoyed his new bride. So, he lost the woman, and he lost his religion."

['ad-Da' wad-Dawa''; p. 127]

12 - Ibn Kathir narrated, on the authority of Ibn al-Jawzi:

"There was an unfortunate man from the Mujahidin who were fighting in the lands of the Romans. So, when the Muslims were in one of their expeditions and surrounding a land of the lands of the Romans, he looked to a woman of the Romans who was sitting in a fortress therein, and he became attracted to her and sent her a message asking how he could reach her. She replied: "As soon as you conquer this area, then come up to the fortress and you can have me," so, as soon as the area was conquered by the Muslims, he did this.

From that point on, there was not a single skirmish that the Muslims would be engaged in except that he would be up in the fortress with her. This caused the Muslims great sadness and distress, and it became very hard on them to deal with this reality. After a while, they went up to the fortress where he was staying with this woman and said to him: "What happened to all the Qur'an you knew? What happened to your knowledge? What happened to your fasting? What happened to your Jihad? What happened to your prayer?"

So, he replied to them: "Know that I have forgotten all of the Qur'an I used to know except for these verses: {"Those who disbelieve wish that they were Muslims. Leave them to eat and enjoy, and let them be preoccupied with false hope. They will come to know!"} [al-Hijr; 2-3] and I now have wealth and children with them.""

['al-Bidayah wan-Nihayah'; 11/68]

13 - Sa'id bin al-Musayyib narrated:

"My grandfather said: "I came to the Prophet, so, he said to me: "What is your name?" I said: "Huzn (sadness)." He said: "Your name is now Sahl (ease)." I said: "I will not change a name that my father gave me."""

Sa'id bin al-Musayyib commented: "So, this sadness has remained in our lineage ever since."

['Sahih al-Bukhari'; # 6190]

Ibn Hajar mentions:

Ibn at-Tin said: "What Ibn al-Musayyib meant when he said "...
this sadness has remained in our lineage ever since," is the absence of an ease in acquiring anything they want. "

ad-Dawudi said: "He meant that they always have some type of harshness in their mannerisms, except that Sa'id's harshness was directed into anger for the Sake of Allah."

Others have said: "This is an indication of the harshness that has remained in the character of his descendents, as the experts in lineage have mentioned that the character of all of his descendents are well-known for bad manners that have not left them until now."

['Fath al-Bari'; 10/590]

14 - Sufyan ath-Thawri said:

"I was granted the understanding of the entire Qur'an. When I accepted a gift from the ruler, this understanding was taken away from me."

[Reported by Bakr Abu Zayd in 'Hilyat Talib al-'Ilm'; p. 7]

15 - Ibn al-Jazwi reported, on the authority of 'Abd al-Hamid:

"I saw a man who would constantly have intercourse with his wife while she was menstruating. So, he himself eventually began menstruating. When he finally repented, the menstruating stopped."

['Sayd al-Khatir'; p. 398]

The Qur'an's Challenge & some Poetry of Musaylimah al-Kadhdhab [the Liar]

Understanding the Qur’an’s Literary Challenge: to “Bring Something Like It”

| Prepared by the Research Committee of under the supervision of Sheikh `Abd al-Wahhâb al-Turayrî|

A lot of people misunderstand the Qur’ân’s literary challenge to produce something like it. Many people assume it simply means writing something as “good” as the Qur’ân.

Because of this, many skeptics point out – and rightly so – that literary value judgments are highly subjective. If someone says that he thinks a certain selection of prose or poetry is better than the Qur’ân, who can argue with him? Isn’t it really a matter of personal judgment and taste? Who is to be the arbiter?

The Qur’ân’s challenge, however, is not simply to write something of equal literary merit, but rather to produce something like the Qur’ân.

We can see this in all the verses of challenge:

Allah says: “Say (O Muhammad) if mankind and jinn were to come together to produce something like this Qur’ân, they would not be able to do so, even if they were to help one another.” [Sûrah al-Isrâ’: 88]

Allah says: “Or they say: ‘He has forged it.’ Say: ‘Then bring ten forged chapters like it and If then they do not answer you, know that it is sent down with the Knowledge of Allah, besides Whom there is no other God. Will you then be Muslims?” [Sûrah Hûd: 13]

Allah says: “Or do they say ‘He has forged it.’ Say: ‘Then bring a chapter like it and call and call whoever you can besides Allah if you are truthful’.” [Sûrah Yûnus: 38]

Allah says: “And if you are in doubt concerning that which We have sent down to Our servant, then produce a chapter like it and call your witnesses besides Allah if you be truthful. If you do not do so – and you will never do so – then fear a fire whose fuel is men and stones prepared for the disbelievers.” [Sûrah al-Baqarah: 23-24]

Therefore, it is not simply a matter of quality – it does not even have to be of equal merit! Similarity is all that matters. What is required by the challenge is to achieve at least a comparable degree of the literary beauty, nobility, and sublimity of the Qur’ân while at the same time emulating the Qur’ân’s particular style.

It is possible to superficially mimic the style of the Qur’ân, and many people have been successful in doing so – but all such attempts from the days of Musaylimah to the present have proven to be silly and absurd, and have often invoked laughter and derision. This is the unanimous consensus of everyone who has ever heard or read those attempts.

It is, likewise, possible for a person writing in Arabic to reach a great level of literary excellence and, in the most moving of poetry and prose, convey the noblest thoughts and sentiments – but nobody has ever done so using the Qur’ân’s particular style.

And what an elusive style it has proven to be! The Qur’ân is neither in Arabic prose nor in what is acknowledged as Arabic verse. It is not written in a combination of both prose and poetry, but in neither of those modes. It is unique. At the same time, the Qur’ân is internally consistent in maintaining its unique style.

Only the Qur’ân achieves the highest level of literary excellence – so much so that it brings people to ecstasy and tears – while maintaining this style.

This, then, is the acid test: Write something in the exact same style as the Qur’ân and in doing so produce something of arguably similar quality and sublimity.

Still, one could argue that the evaluation of the results is still grounded in subjective literary tastes. This is agreed. However, the second part of the challenge is to bring witnesses to attest to the quality of that evaluation, not just to stand there and make the claim.

Throughout history, people have attempted to write in the style of the Qur’ân. The results have always been so laughable that no one would venture to say that he believes the effort equals the Qur’ân in literary merit. The reason why no one would dare do so is not the fear of reprisal – as some skeptics have suggested – but rather the fear of looking like a complete idiot.

One early example was:
Wa mâ adrâka mal-fîl
Lahu dhanabun radhîl, wa khurtûmun tawîl
which translates as:
The Elephant –
What is the elephant?
And what would have you know what the elephant is?
It has a scraggly tail and a very long trunk.

We can grant that this is a successful attempt at imitating the superficial style of the Qur’ân. It is clearly modeled after the opening verses of Sûrah al-Qâri`ah or Sûrah al-Hâqqah. However, with such fare on offer, it is no surprise that people are unwilling to stake their reputation on attesting to its literary excellence.

We should pause to consider: What other literary style can we think of which has produced an indisputably great work of literaure but is at the same time guaranteed to bring the most wretched failure to anyone else who tries his hand at it?

Generally, it is not a bad idea for a writer to emulate a successful style. However, a challenge to produce a single chapter like the Qur’ân – the shortest chapter being merely three verses of modest length – has proven impossible to meet.

We should remember that not all Arabic speakers are Muslim. Many are Christians and Jews. Some are atheists. They live all over the world. Among all of these non-Muslim Arabs, there are leading poets and prose writers and important literary critics. None of them claim that they or anyone else has produced a literary work that resembles the Qur’ân in both style and quality.

For an Arabic speaker, this is an obvious thing. Any Arab who looks at people’s attempts to write in the Qur’ân’s style usually breaks out in laughter at its awkwardness or banality.

For non-Arabic speakers, though they cannot experience this directly, they can ascertain that no serious literary claim has been made.

Granted, there is subjectivity in any literary evaluation. This would pose a problem in a challenge with a single judge or a panel of judges, or if there is a biased criterion like “only Muslims scholars can be judges”.

However, there is no such restriction in the challenge.

The general consensus of the international Arabic literary community – and the Arab masses – is that nothing exists to meet the challenge. This is an objective yardstick.

And Allah knows best.

Musaylimah Al-Kadhdhab [the Liar]

Some of you might have heard of Musaylimah Al-Kadhdhab (Musaylimah the liar), a man who claimed to be a Prophet himself during the Prophet's (pbuh) time.

Well, here is an example of his 'Quran' which he made up, is this hilarious or what.

They have mentioned that `Amr bin Al-`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah was commissioned (as a Prophet) and before `Amr had accepted Islam. Upon his arrival, Musaylimah said to him,

"What has been revealed to your friend (Muhammad) during this time''

`Amr said, "A short and concise Surah has been revealed to him.''

Musaylimah then said, "What is it'' `Amr replied;

وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ - إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَتَوَاصَوْاْ بِالْحَقِّ وَتَوَاصَوْاْ بِالصَّبْرِ ﴾

(By Al-`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.)

So Musaylimah thought for a while. Then he said, "Indeed something similar has also been revealed to me.''

`Amr asked him, "What is it''

He replied, "O Wabr* (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing.''

Then he said, "What do you think, O `Amr''

So `Amr said to him, "By Allah! Verily, you know that I know you are lying.''

The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musaylimah intended by the composition of these nonsensical verses to produce something which would oppose the Qur'an. Yet, it was not even convincing to the idol worshipper of that time.
(From Tafsir Ibn Kathir, Surat al-Asr)

* Wabr (aka Hyrax):

Ibn Kathir mentions in his famous book Al Bidaayah wal-Nihaayah:

فأظهر الله كذبه ولصق به لقب الكذاب، وأراد إظهار كرامات تشبه معجزات النبي ، فقد ذكر ابن كثير في البداية أنه بصق في بئر فغاض ماؤها، وفي أخرى فصار ماؤها أجاجاً، وسقى بوضوئه نخلا فيبست، وأتى بولدان يبرك عليهم فمسح على رؤسهم فمنهم من قرع رأسه ومنهم من لثغ لسانه، ودعا لرجل أصابه وجع في عينيه فمسحهما فعمي.

Allah exposed his lies and from then on the title of 'The Liar' has always been associated with his name. He wished to show miracles (to the people) similar to the Miracles of the Prophet (peace be upon him)

Ibn Katheer has mentioned in His Book Al-Bidaayah that he (Musailimah) Spat in a well, and its water dwindled and dried up. And he spat in another well and that water turned to bitter salty water.

He watered a date tree with the excess water from his Wudhoo' and the tree dried up and died.

Two boys were brought to him so that he may bless them and so he wiped their heads with his hand, as a result of that, the head of one of them became bald and the other developed a speech defect.

A man who was suffering from an ailment in his eyes came to him (for a cure) but when he wiped them, the man became blind.


Miraculous Qur'an Challenge:

The Bribing and Insults of Quraysh to Allah's Messenger, in Makkah.

[وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا - أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الاٌّنْهَـرَ خِلَـلَهَا تَفْجِيرًا - أَوْ تُسْقِطَ السَّمَآءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِىَ بِاللَّهِ وَالْمَلَـئِكَةِ قَبِيلاً - أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَى فِى السَّمَآءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَءُهُ قُلْ سُبْحَـنَ رَبِّى هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً ]

Surah Israa' 17: (90. And they say: "We shall not believe in you, until you cause a spring to gush forth from the earth for us;'') (91. "Or you have a garden of date palms and grapes, and cause rivers to gush forth in their midst abundantly;'') (92. "Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face;'') (93. "Or you have a house of Zukhruf, or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.'' Say: "Glorified be my Lord! Am I anything but a man, sent as a Messenger'')

The Quraysh try to Bribe Allah's Messenger

Ibn Jarir recorded from Muhammad bin Ishaq, "An old man from among the people of Egypt who came to us forty-odd years ago told me, from `Ikrimah, from Ibn `Abbas, that `Utbah and Shaybah -- the two sons of Rabi'ah, Abu Sufyan bin Harb, a man from Bani `Abd Ad-Dar, Abu Al-Bakhtari -- the brother of Bani Asad, Al-Aswad bin Al-Muttalib bin Asad, Zam`ah bin Al-Aswad, Al-Walid bin Al-Mughirah, Abu Jahl bin Hisham, `Abdullah bin Abi Umayyah, Umayyah bin Khalaf, Al-`As bin Wa'il, and Nabih and Munabbih - the two sons of Al-Hajjaj As-Sahmin [the men of Quraysh], gathered all of them or some of them behind the Ka`bah after sunset.

Some of them said to others, `Send for Muhammad and talk with him and argue with him, so that nobody will think we are to blame.'

So they sent for him saying, `The nobles of your people have gathered for you to speak to them.'

So the Messenger of Allah came quickly, thinking that maybe they were going to change their minds, for he was very keen that they should be guided, and it upset him to see their stubbornness. So he came and sat with them, and they said, `O Muhammad, we have sent for you so that nobody will think we are to blame. By Allah we do not know any man among the Arabs who has brought to his people what you have brought to your people. You have slandered our forefathers, criticized our religion, insulted our reason, slandered our gods and caused division. There is no objectionable thing that you have not brought between us. If you are preaching these things because you want wealth, we will collect some of our wealth together for you and make you the wealthiest man among us.

If you are looking for position, we will make you our leader. If you are looking for kingship, we will make you our king. If what has come to you is a type of Jinn that has possessed you, then we can spend our money looking for the medicine that will rid you of it so that no one will think we are to blame.'

The Messenger of Allah said:

«مَا بِي مَا تَقُولُونَ، مَا جِئْتُكُمْ بِمَا جِئْتُكُمْ بِهِ أَطْلُبُ أَمْوَالَكُمْ، وَلَا الشَّرَفَ فِيكُمْ، وَلَا الْمُلْكَ عَلَيْكُمْ، وَلَكِنَّ اللهَ بَعَثَنِي إِلَيْكُمْ رَسُولًا وَأَنْزَلَ عَلَيَّ كِتَابًا، وَأَمَرَنِي أَنْ أَكُونَ لَكُمْ بَشِيرًا وَنَذِيرًا، فَبَلَّغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ، فَإِنْ تَقْبَلُوا مِنِّي مَا جِئْتُكُمْ بِهِ فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ تَرُدُّوهُ عَلَيَّ أَصْبِرْ لِأَمْرِ اللهِ حَتَّى يَحْكُمَ اللهُ بَيْنِي وَبَيْنَكُم»

(My case is not as you say. I have not brought what I have brought to you because I want your wealth or to be your leader or king. But Allah has sent me to you as a Messenger and has revealed to me a Book and has commanded me to bring you good news and a warning. So, I have conveyed to you the Messages of my Lord and have advised you accordingly. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.) or words to that effect.

They said, `O Muhammad, if you do not accept what we have offered you, then you know that there is no other people whose country is smaller, whose wealth is less and whose life is harder than ours, so ask your Lord Who has sent you with what He has sent you, to move away these mountains for us that are constricting us, to make our land wider and cause rivers to gush forth in it like the rivers of Syria and Iraq, and to resurrect for us those of our forefathers who have passed away.

Let there be among those whom He resurrects Qusayy bin Kilab, for he was a truthful old man, and we will ask them whether what you are saying is true or false. If you do what we are asking, and they (the people who are resurrected) say that you are telling the truth, then we will believe you and acknowledge your status with Allah and believe that He has sent you as a Messenger as you say.'

The Messenger of Allah said to them:

«مَا بِهَذَا بُعِثتُ، إِنَّمَا جِئْتُكُمْ مِنْ عِنْدِ اللهِ بِمَا بَعَثَنِي بِهِ، فَقَدْ بَلَّغْتُكُمْ مَا أُرْسِلْتُ بِهِ إِلَيْكُمْ، فَإِنْ تَقْبَلُوهُ فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ تَرُدُّوهُ عَلَيَّ أَصْبِرْ لِأَمْرِ اللهِ حَتَّى يَحْكُمَ اللهُ بَيْنِي وَبَيْنَكُم»

(I was not sent for this purpose. I have brought to you from Allah that with which He has sent me, and I have conveyed to you the Message with which I was sent to you. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.)

They said, `If you will not do this for us, then at least do something for yourself. Ask your Lord to send an angel to confirm that what you are saying is the truth and to speak up on your behalf. Ask Him to give you gardens and treasures and palaces of gold and silver, and to make you independent so that you will not have to do what we see you doing, for you stand in the marketplaces seeking provision just as we do. Then we will know the virtue of your position with your Lord and whether you are a Messenger as you claim.'

The Messenger of Allah said to them:

«مَا أَنَا بِفَاعِلٍ، مَا أَنَا بِالَّذِي يَسْأَلُ رَبَّهُ هَذَا، وَمَا بُعِثْتُ إِلَيْكُمْ بِهَذَا، وَلَكِنَّ اللهَ بَعَثَنِي بَشِيرًا وَنَذِيرًا، فَإِنْ تَقْبَلُوا مَا جِئْتُكُمْ بِهِ، فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ تَرُدُّوهُ عَلَيَّ أَصْبِرْ لِأَمْرِ اللهِ حَتَّى يَحْكُمَ اللهُ بَيْنِي وَبَيْنَك»

(I will not do that, and I will not ask my Lord for this. I was not sent to you for this reason. But Allah has sent me to you to bring you good news and a warning. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.)

They said, `Then cause the sky to fall upon us, as you claim that if your Lord wills, He can do that. We will not believe in you until you do this.'

The Messenger of Allah said to them:

«ذَلِكَ إِلَى اللهِ، إِنْ شَاءَ فَعَلَ بِكُمْ ذَلِك»

(That is for Allah to decide. If He wills, He will do that to you.)

The Insults begin...

They said, `O Muhammad, did your Lord not know that we would sit with you and ask you what we have asked and make the requests that we have made He should have told you beforehand and taught you how to reply to us, and informed you what He would do to us if we do not accept what you have brought to us. We have heard that the one who is teaching you this, is a man in Al-Yamamah called Ar-Rahman. By Allah, we will never believe in Ar-Rahman. We are warning you, O Muhammad, that we will not let you do what you want to do until you or we are destroyed.'

One of them said, `We worship the angels who are the daughters of Allah.' Another said, `We will never believe in you until you bring Allah and the angels before (us) face to face.'

When they said this, the Messenger of Allah got up and left them. `Abdullah bin Abi Umayyah bin Al-Mughirah bin `Abdullah bin `Umar bin Makhzum, the son of his paternal aunt `Atikah, the daughter of `Abdul-Muttalib, also got up and followed him. He said to him, `O Muhammad, your people have offered you what they have offered you, and you did not accept it. Then they asked for things for themselves so that they would know your position with Allah, and you did not do that for them. Then they asked you to hasten on the punishments with which you are scaring them. By Allah, I will never believe in you unless you take a ladder to heaven and ascend it while I am watching, then you bring with you an open book and four angels to testify that you are as you say. By Allah, even if you did that, I think that I would not believe you.'

Then he turned away from the Messenger of Allah , and the Messenger of Allah went home to his family, grieving over having missed out on what he had hoped for when his people had called him, because he saw that they were resisting him even more.''

Surah Israa' - tafsir ibn Kathir;

Monday, 22 June 2009

The injuries the Messenger of Allah and believers experienced in Uhud

It is recorded in the Two Sahih [Bukhari & Muslim] that when he was asked about the injuries the Messenger sustained [in Uhud], Sahl bin Sa`d said, "The face of Allah's Messenger was injured, his front tooth was broken and his helmet was smashed on his head. Therefore, Fatimah, the daughter of Allah's Messenger washed off the blood while `Ali was pouring water on her hand. When Fatimah saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes in the wound of the Prophet and the blood stopped oozing out.''

Allah said next,

[فَأَثَـبَكُمْ غَمّاً بِغَمٍّ]

(There did Allah give you one distress after another) [3:153],

He gave you grief over your grief. Ibn `Abbas said, `The first grief was because of the defeat, especially when it was rumored that Muhammad was killed. The second grief was when the idolators went up the mount and The Messenger of Allah said, `O Allah! It is not for them to rise above us.'''

`Abdur-Rahman bin `Awf said, "The first distress was because of the defeat and the second when a rumor started that Muhammad was killed, which to them, was worse than defeat.'' Ibn Marduwyah recorded both of these. Mujahid and Qatadah said, "The first distress was when they heard that Muhammad was killed and the second when they suffered casualties and injury.'' It has also been reported that Qatadah and Ar-Rabi` bin Anas said that it was the opposite [order]. As-Suddi said that the first distress was because of the victory and booty that they missed and the second because of the enemy rising above them (on the mount). Allah said,

[لِّكَيْلاَ تَحْزَنُواْ عَلَى مَا فَاتَكُمْ]

(by way of requital to teach you not to grieve for that which had escaped you), for that you missed the booty and triumph over your enemy.

[وَلاَ مَآ أَصَـبَكُمْ]

(nor for what struck you), of injury and fatalities, as Ibn `Abbas, `Abdur-Rahman bin `Awf, Al-Hasan, Qatadah and As-Suddi stated. Allah said next,

[وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ]

(And Allah is Well-Aware of all that you do.) all praise is due to Him, and thanks, there is no deity worthy of worship except Him, the Most High, Most Honored.

Sleep overcame the believers in Badr and Uhud, and for the believers when they are in distress

[ثُمَّ أَنزَلَ عَلَيْكُمْ مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاساً يَغْشَى طَآئِفَةً مِّنْكُمْ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ]

(Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves. ) [3:154]

Abu Talhah said, "I was among those who were overcome by slumber during (the battle of) Uhud [this slumber miracle happened in both Badr and Uhud]. The sword fell from my hand several times, and I kept picking it up again, several times. I also saw the Companions' heads nodding while in the rear guard.'' Al-Hafiz Abu Ya`la narrated that `Ali said, "Only Al-Miqdad had a horse during Badr, and at some point, I found that all of us fell asleep, except the Messenger of Allah . He was praying under a tree and crying until dawn.'' `Abdullah bin Mas`ud said, "Slumber during battle is security from Allah, but during prayer, it is from Shaytan.'' Qatadah said, "Slumber affects the head, while sleep affects the heart.''

Slumber overcame the believers on the day of Uhud, and this incident is very well-known. As for this Ayah (8:11), it is describing the battle of Badr, indicating that slumber also overcame the believers during Badr. Therefore, it appears that this will occur for the believers, whenever they are in distress, so that their hearts feel safe and sure of Allah's aid, rewards, favor and mercy from Allah with them. Allah said in another Ayah,

[فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً ]

(Verily, along with every hardship is relief. Verily, along with every hardship is relief.) [94:5-6]

In the Sahih, it is recorded that on the day of Badr, while he was in the bunker with Abu Bakr, the Messenger and Abu Bakr were invoking Allah. Suddenly, slumber overcame the Messenger and he woke up smiling and declared,

«أَبْشِرْ يَا أَبَابَكْرٍ هَذَا جِبْرِيلُ عَلَى ثَنَايَاهُ النَّقْع»

("Good news, O Abu Bakr! This is Jibril with dust on his shoulders.''

He left the shade while reciting Allah's statement,

[سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ ]

(Their multitude will be put to flight, and they will show their backs.) [54:45]

Surah Anfal - tafsir ibn Kathir

The Love of Allah's Messenger for his Uncle Al Abbas

Muhammad bin Ishaq reported that `Abdullah bin `Abbas said that before the battle of Badr, the Messenger of Allah said,

«إِنِّي قَدْ عَرَفْتُ أَنَّ أُنَاسًا مِنْ بَنِي هَاشِمٍ وَغَيْرِهِمْ قَدْ أُخْرِجُوا كَرْهًا لَا حَاجَةَ لَهُمْ بِقِتَالِنَا فَمَنْ لَقِيَ مِنْكُمْ أَحَدًا مِنْهُمْ أَيْ مِنْ بَنِي هَاشِمٍ فَلَا يَقْتُلْهُ، وَمَنْ لَقِيَ أَبَا الْبُخْتَرِي بْنَ هِشَامٍ مُسْتَكرِهًا»

(I have come to know that some people from Bani Hashim and others were forced to accompany the pagans, although they had no desire to fight us. Therefore, whoever meets any of them (Bani Hashim), do not kill him. Whoever meets Abu Al-Bukhtari bin Hisham, should not kill him. Whoever meets Al-`Abbas bin `Abdul-Muttalib, let him not kill him, for he was forced to come (with the pagan army).

Abu Hudhayfah bin `Utbah said, "Shall we kill our fathers, children, brothers and tribesmen (from Quraysh), and leave Al-`Abbas By Allah! If I meet him, I will kill him with the sword.''

When this reached the Messenger of Allah , he said to `Umar bin Al-Khattab,

«يَا أَبَا حَفْص»

(O Abu Hafs!), and `Umar said, "By Allah that was the first time that the Messenger of Allah called me Abu Hafs.''

«أَيُضْرَبُ وَجْهُ عَمِّ رَسُولِ اللهِ بِالسَّيْف»

(Will the face of the Messenger of Allahs's uncle be struck with the sword)

`Umar said, "O Allah's Messenger! Give me permission to cut off his neck (meaning Abu Hudhayfah) for he has fallen into hypocrisy, by Allah!''

Ever since that happened, Abu Hudhayfah used to say, "By Allah! I do not feel safe from this statement coming back to haunt me, and I will continue to fear its repercussions, unless Allah, the Exalted, forgives me for it through martyrdom.'' Abu Hudhayfah was martyred during the battle of Al-Yamamah, may Allah be pleased with him.

Allah's Messenger was saddened that his family was hurt, but was still just when it concerned the Muslims

Ibn `Abbas said, "On the eve after Badr, the Messenger of Allah spent the first part of the night awake, while the prisoners were bound. His Companions said to him, `O Allah's Messenger! Why do you not sleep' Al-`Abbas had been captured by a man from Al-Ansar, and the Messenger of Allah said to them,

«سَمِعْتُ أَنِينَ عَمِّي الْعَبَّاسِ فِي وِثَاقِهِ فَأَطْلِقُوه»

(I heard the cries of pain from my uncle Al-`Abbas, because of his shackles, so untie him.) When his uncle stopped crying from pain, Allah's Messenger went to sleep.'

' In his Sahih, Al-Bukhari recorded a Hadith from Musa bin `Uqbah who said that Ibn Shihab said that Anas bin Malik said that some men from Al-Ansar said to the Messenger of Allah , "O Allah's Messenger! Give us permission and we will set free our maternal cousin Al-`Abbas without taking ransom from him.'' He said,

«لَا وَاللهِ لَا تَذَرُونَ مِنْهُ دِرْهَمًا»

(No, by Allah! Do not leave any Dirham of it.) And from Yunus Bikkir, from Muhammad bin Ishaq, from Yazid bin Ruwman, from `Urwah, from Az-Zuhri that several people said to him, "The Quraysh sent to the Messenger of Allah concerning ransoming their prisoners, and each tribe paid what was required for their prisoners. Al-`Abbas said, `O Allah's Messenger! I became a Muslims before.' The Messenger of Allah said,

«اللهُ أَعْلَمُ بِإِسْلَامِكَ فَإِنْ يَكُنْ كَمَا تَقُولُ فَإِنَّ اللهُ يُجْزِيكَ وَأَمَّا ظَاهِرُكَ فَقَدْ كَانَ عَلَيْنَا فَافْتَدِ نَفْسَكَ وَابْنَي أَخِيكَ نَوْفَلَ بْنَ الْحَارِثِ بْنِ عَبْدِالْمُطَّلِبِ وَعَقِيلَ بْنَ أَبِي طَالِبِ بْنِ عَبْدِالْمُطَّلِبِ ، وَحَلِيفَكَ عُتْبَةَ بْنَ عَمْرٍو أَخِي بَنِي الْحَارِثِ بْنِ فِهْر»

(Allah knows if you are Muslim! If what you are claiming is true, then Allah will compensate you. As for your outward appearance, it was against us. Therefore, ransom yourself, as well as, your nephews Nawfal bin Al-Harith bin `Abdul-Muttalib and `Aqil bin Abu Talib bin `Abdul-Muttalib, and also your ally `Utbah bin `Amr, from Bani Al-Harith bin Fihr.) Al-`Abbas said, `I do not have that (money), O Allah's Messenger!' The Messenger said,

«فَأَيْنَ الْمَالُ الَّذِي دَفَنْتَهُ أَنْتَ وَأُمُّ الْفَضْلِ فَقُلْتَ لَهَا: إِنْ أَصَبْتُ فِي سَفَرِي هَذَا، فَهَذَا الْمَالُ الَّذِي دَفَنْتُهُ لِبَنِي الْفَضْلِ وَعَبْدِاللهِ وَقُثَمٍ؟»

(What about the wealth that you and Umm Al-Fadl buried, and you said to her, `If I am killed in this battle, then this money that I buried is for my children Al-Fadl, `Abdullah and Quthm) Al-`Abbas said, `By Allah, O Allah's Messenger! I know that you are Allah's Messenger, for this is a thing that none except Umm Al-Fadl and I knew. However, O Allah's Messenger! Could you count towards my ransom the twenty Uwqiyah (pertaining to a weight) that you took from me (in the battle)' The Messenger of Allah said,

«لَا ذَاكَ شَيْءٌ أَعْطَانَا اللهُ تَعَالَى مِنْك»

(No, for that was money that Allah made as war spoils for us from you).

So Al-`Abbas ransomed himself, his two nephews and an ally, and Allah revealed this verse,

[يَـأَيُّهَا النَّبِىُّ قُل لِّمَن فِى أَيْدِيكُم مِّنَ الاٌّسْرَى إِن يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً يُؤْتِكُمْ خَيْراً مِّمَّآ أُخِذَ مِنكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ ]

(O Prophet! Say to the captives that are in your hands: "If Allah knows any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you, and Allah is Oft-Forgiving, Most Merciful.'') [8:70] Al-`Abbas commented, `After I became Muslim, Allah gave me twenty servants in place of the twenty Uwqiyah I lost. And I hope for Allah's forgiveness.''

He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is mighty in Punishment..

Amir bin At-Tufayl said, "O Muhammad! What will you give me if I embrace Islam'' The Messenger of Allah said,

«لَكَ مَا لِلْمُسْلِمِينَ وَعَلَيْكَ مَا عَلَيْهِم»

(You will have the rights and duties of all Muslims.)

`Amir bin At-Tufayl said, "Will you make me your successor if I embrace Islam'' The Messenger of Allah said,

«لَيْسَ ذَلِكَ لَكَ وَلَا لِقَوْمِكَ، وَلَكِنْ لَكَ أَعِنَّةَ الْخَيْل»

(That is not your right, nor your people's right. However, I could appoint you a commander of the horsemen (i.e., war).)

`Amir said, "I am already the commander of the horsemen of Najd (in the north of Arabia). Give me control over the desert and you keep the cities.''

The Messenger of Allah refused. When these two men were leaving the Messenger of Allah ,

`Amir said, "By Allah! I will fill it (Al-Madinah) with horses and men (hostile to Muslims).'' The Messenger of Allah replied,

«يَمْنَعُكَ الله»

(Rather, Allah will prevent you. )

When `Amir and Arbad left, `Amir said, "O Arbad! I will keep Muhammad busy while talking to him, so you can strike him with the sword. Verily, if you kill Muhammad, the people (Muslims) will agree to take blood money and will hate to wage war over his murder. Then we will give them the blood money.'' Arbad said, "I will do that,'' and they went back to the Messenger .

`Amir said, "O Muhammad! Stand next to me so that I can talk to you.'' The Messenger stood up, and they both stood next to a wall talking to each other. Arbad wanted to grab his sword, but his hand froze when it touched the sword's handle and he could not take the sword out of its sheath. Arbad did not strike the Messenger as `Amir suggested, and the Messenger of Allah looked at Arbad and realized what he was doing, so he departed. When Arbad and `Amir left the Messenger of Allah and arrived at Al-Harrah of Waqim area, they dismounted from their horses.

However, Sa`d bin Mu`adh and Usayd bin Hudayr came out saying, "Come, O enemies of Allah! May Allah curse you.'' `Amir asked, "Who is this with you, O Sa`d'' Sa`d said, "This is Usayd bin Hudayr.''

They fled until they reached the Riqm area, where Allah struck Arbad with a bolt of lightning and he met his demise. As for `Amir, he went on until he reached the Kharim area, where Allah sent an open ulcer that struck him. During that night, `Amir took refuge in a woman's house, from Banu Salul. `Amir kept touching his open ulcer and saying, "An ulcer as big as a camel's hump, while I am at the house of a woman from Bani Salul, seeking to bring my death in her house!'' He rode his horse, but he died while riding it headed to his area. Allah sent down these Ayat (13:8-11) in their case,

[اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَى]

(Allah knows what every female bears) until,

[وَمَا لَهُمْ مِّن دُونِهِ مِن وَالٍ]

(..and they will find besides Him no protector.)

Ibn `Abbas commented, "The angels in succession, guard Muhammad, peace be upon him, by the command of Allah.'' He next mentioned the demise of Arbad by Allah's command, reciting this Ayah,

[وَيُرْسِلُ الصَّوَعِقَ]

(He sends the thunderbolts,)'' Allah said next,

[وَهُمْ يُجَـدِلُونَ فِى اللَّهِ]

(yet they (disbelievers) dispute about Allah.) they doubt Allah's greatness and that there is no deity worthy of worship except Him,

[وَهُوَ شَدِيدُ الْمِحَالِ]

(And He is Mighty in strength and Severe in punishment.)

Surah al Ra'd [the Thunder] 13:13;


Anas bin Malik narrated:

"The Messenger of Allah sent a man from his Companions to a man from the people of disbelief in order to call him to Allah - the Blessed and Exalted - so, he said to the Companion:

"What is this Lord of yours that you call me to? Is He made of iron? Is He made of copper? Is He made of silver? Is He made of gold?"

So, the Companion returned to the Prophet and told him of what had happened, so, he sent the Companion back a second time. The man told him the same thing, so, he was sent a third time. The man told him the same thing, so the Companion returned and informed the Prophet, so, Allah - the Blessed and Exalted - sent a lightining bolt that struck the man and burned him up.

The Messenger of Allah then said: "Verily, Allah - the Blessed and Exalted - has sent upon this man that you know a lightning bolt which has burned him up."

The verse was then revealed: {"... He sends lightning bolts, and therewith He strikes whom He Wills, yet they dispute about Allah, and He is mighty in strength and severe in punishment."} [ar-Ra'd; 13]"

[Reported by al-Bayhaqi in 'as-Sunan al-Kubra' (11259), al-Haythami in 'Majma' az-Zawa'id' (7/24), and it is authentic]

Let those who oppose the Messenger beware...;

The Great Respect the Sahaba had for Allah's Messenger

`Urwah (ibn Mas'ud al Thaqafi) returned to his people [the Quraysh] and said;
`O people! By Allah, I have been to the kings and to Caesar, Khosrau and An-Najashi. Yet, by Allah! I have never seen any of them respected by his courtiers, as much as, Muhammad is respected by his companions.

By Allah, if he spat, the spittle would fall into the hand of one of them and he would rub it on his face and skin.* If he ordered them, they would carry out his order immediately, if he performed ablution, they would struggle (with each other) to take the remaining water, and when they spoke, they would lower their voices and would not look at his face constantly out of respect...

*Blessings can only be sought from what is authentically touched by Allah's Messenger, or what was his i.e. his hair, or his saliva etc. since he did not forbid it [if it was forbidden he would forbid it or Allah would.] But it does not apply to seeking blessings from other people or graves etc. since this was not the practise of the companions after him.

Surah Al Fath - tafsir ibn Kathir;

"Get ready and march forth towards a Paradise as wide as the heavens and earth!"

Allah said,

[يَـأَيُّهَا النَّبِىُّ حَرِّضِ الْمُؤْمِنِينَ عَلَى الْقِتَالِ]

(O Prophet! Urge the believers to fight), encouraged and called them to fight. The Messenger of Allah used to encourage the Companions to fight when they faced the enemy.

On the day of Badr when the idolators came with their forces and supplies, he said to his Companions,

«قُومُوا إِلَى جَنَّةٍ عَرْضُهَا السَّمَوَاتُ وَالْأَرْض»

(Get ready and march forth towards a Paradise as wide as the heavens and earth.)

`Umayr bin Al-Humam said, "As wide as the heavens and earth'' The Messenger said,


(Yes) `Umayr said, "Excellent! Excellent!'' The Messenger asked him,

«مَا يَحْمِلُكَ عَلَى قَوْلِكَ: بَخٍ بَخ»

(What makes you say, `Excellent! Excellent!') He said, "The hope that I might be one of its dwellers.'' The Prophet said,

«فَإِنَّكَ مِنْ أَهْلِهَا»

(You are one of its people.) Umayr went ahead, broke the scabbard of his sword, took some dates and started eating from them. He then threw the dates from his hand, saying, "Verily, if I lived until I finished eating these dates, then it is indeed a long life.'' He went ahead, fought and was killed, may Allah be pleased with him.

Surah Anfal - tafsir ibn Kathir;

Smashing Idols!

Prophet Ibrahim Al-Khalil proclaimed,

[أَتَعْبُدُونَ مَا تَنْحِتُونَ]

("Worship you that which you (yourselves) carve'') [37:95]

Allah's Khalil, peace be upon him, broke and disgraced the idols of his people, just as Allah said he did,

[فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ ]

(Then he turned upon them, striking (them) with (his) right hand,) [37:93] and,

[فَجَعَلَهُمْ جُذَاذاً إِلاَّ كَبِيراً لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ ]

(So he broke them to pieces, (all) except the biggest of them, that they might turn to it.) [21:58]

The two Mu'adhs following the example of Prophet Ibrahim & the Conversion of 'Amr to Islam;

Mu`adh bin `Amr ibn Al-Jamuh and Mu`adh bin Jabal, may Allah be pleased with both of them, were still young when they embraced Islam after the Messenger of Allah came to Al-Madinah.

So they were attacking the idols of the idolators at night, breaking, disfiguring them and using them as fuel for needy widows. They sought to give a lesson to their people to make them aware of their error. `Amr bin Al-Jamuh, who was one of the chiefs of his people, had an idol that he used to worship and perfume. The two Mu`adhs used to go to that idol, turn it on its head and tarnish it with animal waste. When `Amr bin Al-Jamuh would see what happened to his idol, he would clean it, perfume it and leave a sword next to it, saying, "Defend yourself.'' However, the two young men would repeat their actions, and he would do the same as before. Once, they took the idol, tied it to a dead dog and threw it in a well while tied to a rope! When `Amr bin Al-Jamuh saw this, he knew that his religion was false and said, "By Allah! Had you been a god who has might, you would not end up tied to a dog on a rope!'' `

Amr bin Al-Jamuh embraced Islam, and he was strong in his Islam. He was later martyred during the battle of Uhud, may Allah be pleased with him, give him pleasure. and grant him Paradise as his dwelling.

Surah Al A'raf - tafsir ibn Kathir;

"O Messenger of Allah! Give me permission to commit Zina (unlawful sex)

[وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً]

(And come not near to unlawful sex. Verily, it is a Fahishah (immoral sin)) meaning a major sin,

[وَسَآءَ سَبِيلاً]

(and an evil way.) meaning, a terrible way to behave.

Imam Ahmad recorded Abu Umamah saying that a young man came to the Prophet and said,

"O Messenger of Allah! Give me permission to commit Zina (unlawful sex).'' The people surrounded him and rebuked him, saying, "Stop! Stop!'' But the Prophet said,


(Come close) The young man came to him, and he said,


(Sit down) so he sat down. The Prophet said,

«أَتُحِبُّهُ لِأُمِّك»

(Would you like it (unlawful sex) for your mother) He said, "No, by Allah, may I be ransomed for you.'' The Prophet said,

«وَلَا النَّاسُ يُحِبُّونَهُ لِأُمَّهَاتِهِم»

(Neither do the people like it for their mothers.) The Prophet said,

«أَفَتُحِبُّهُ لِابْنَتِكَ؟»

(Would you like it for your daughter) He said, "No, by Allah, may I be ransomed for you.'' The Prophet said,

«وَلَا النَّاسُ يُحِبُّونَهُ لِبَنَاتِهِم»

(Neither do the people like it for their daughters. ) The Prophet said,

«أَفَتُحِبُّهُ لِأُخْتِكَ؟»

(Would you like it for your sister) He said, "No, by Allah, may I be ransomed for you.'' The Prophet said,

«وَلَا النَّاسُ يُحِبُّونَهُ لِأَخَوَاتِهِم»

(Neither do the people like it for their sisters.) The Prophet said,

«أَفَتُحِبُّهُ لِعَمَّتِكَ؟»

(Would you like it for your paternal aunt) He said, "No, by Allah, O Allah's Messenger! may I be ransomed for you.'' The Prophet said,

«وَلَا النَّاسُ يُحِبُّونَهُ لِعَمَّاتِهِم»

(Neither do the people like it for their paternal aunts.) The Prophet said,

«أَفَتُحِبُّهُ لِخَالَتِكَ؟»

(Would you like it for your maternal aunt) He said, "No, by Allah, O Allah's Messenger! may I be ransomed for you.'' The Prophet said,

«وَلَا النَّاسُ يُحِبُّونَهُ لِخَالَاتِهِم»

(Neither do the people like it for their maternal aunts.) Then the Prophet put his hand on him and said,

«اللَّهُمَّ اغْفِرْ ذَنْبَهُ، وَطَهِّرْ قَلْبَهُ، وَأَحْصِنْ فَرْجَه»

(O Allah, forgive his sin, purify his heart and guard his chastity.) After that the young man never paid attention to anything of that nature.

Surah Israa' - tafsir ibn Kathir

“O Messenger of Allah! Indeed, I love you…”

“O Messenger of Allah! Indeed, I love you…”

‘A’ishah reported that a man came to the Messenger of Allah (peace be upon him) and said: “O Messenger of Allah! Indeed, I love you more than I love myself, and I love you more than I love my family, and I love you more than I love my children. When I am at home and I think of you, I am unable to contain myself until I can come to you and look at you. When I think about my death and your death, I know that when you enter Paradise, you will be raised to where the Prophets are. But, if I enter Paradise, I am afraid: will I be able to see you?”

So, the Messenger of Allah (peace be upon him) did not answer him at all until Jibril revealed to him:

{“And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His Grace – of the Prophets, the truthful, the martyrs and the righteous. And how excellent these companions are!”} [an-Nisa' [4]; 69]

['Silsilat al-Ahadith as-Sahihah'; #2933]

Destroying of al Laat

Destroying a False Goddess

A few days elapsed and delegation from Madinah sent by the Prophet [Muhammad - peace be upon him] arrived at Ta'if. The delegations was under the leadership of Khalid ibn Walid and included al-Mughirah ibn Shu'bah. They went straight to al-Lat[1] to destroy it. All the Thaqif (2) came to witness that event: men, women and children. The vast majority of them did not think for a moment that al-Lat, the goddess the were worshiping until yesterday, would be destoryed. They seriously thought that she had the power to protect herself. Al-Mughirah ibn Shu'bah. who belonged to the Thaqif but had accepted Islam a few years earlier, tool the axe in his hand and aid quietly to his fellow Muslims: "I will give you a good laugh at the Thaqif". As he hit al-Lat with the axe, he pretended to fall down immediately. The people of Ta'if cheered loudly. They said: "Away with al-Mughirah. He has been killed by the Rabbah [female goddess]". They could not conceal their pleasure when they saw him falling down. They turned to the Muslim delegation from Madinah and said to them: "Let any one of you who dares try to destroy her. You will soon realize that you cannot touch her".

At this moment, al-Mughirah sprang to his feet and said to them:" Foul on you Thaqif. What is she but a heap of mud and stone? It is about time you recognized God's blessings and worshiped Him alone". He hit the door with the axe to break it and together with his fellow Muslims, climbed the wall of the place housing al-Lat. They broker her up into pieces until the place was completely leveled down. The key-keeper of the place said repeatedly: "The foundation will now show its fury and they will sink down into the bottom of the earth".

Al-Mughriah then said to Kahlid: "Let me dig up her foundation". He did so and the earth underneath was turned upside down. The Muslims took off all the jewellery which was placed on al-Lat, a great amount. The Thaqif were bewildered as the Muslims went ahead with their task. The destruction of al-Lat went a long way towards reassuring the Thaqif that they had chosen the right course. They realized that al-Lat was absolutely useless; she was nothing more than a stone statue. Hence, their acceptance of Islam proved to be genuine.

When the Prophet [Muhammad - peace be upon him] received the jewelery and the fine garments which the Muslim delegation brought with them from their mission to destroy al-Lat, he thanked God and praised him for His help and kindness. A few months earlier the Prophet [Muhammad - peace be upon him] has received two young men from the Thaqif who came to declare that they were Muslims.

[1]The Arabs had changed the name of Allah (who they believed in since they were descendants of Prophet Ibrahim/Abraham and believed they were following his religion) into a female names, to Al Laat from Allaah, the same way they had changed other names of Allah like Al Manaan to Manaat, Al Azeez to al 'Uzza etc. These were innovations in the religion which led them to associating partners with Allah which is shirk (associating partners with Allah/God), the worst sin in the sight of Allah/God.

[2]The Thaqeef were the people who lived in Al Ta'if near Makkah, they were of the last of the great tribes to become Muslim in Arabia.


Al Waqidi p968-9, oxford uni press publishing.

Original text from Muhammad, Man and Prophet by Adil Salahi.

Fadl ibn Abbas, lowering his gaze?

Sahih Al Bukhari Volume 8, Book 74 [Asking Permission], Number 247:

Narrated 'Abdullah bin 'Abbas (al Fadl's brother):

Al-Fadl bin 'Abbas rode behind the Prophet as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet stopped to give the people verdicts.

In the meantime, a beautiful woman From the tribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him.

The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the other side in order that he should not gaze at her. She said, "O Allah's Apostle! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes."

Aisha's trick never worked...

Sahih Muslim Book 031 [merits of the companions], Number 5991:

'A'isha reported that when Allah's Messenger (may peace be upon him) set out on a journey, he used to cast lots amongst his wives. Once this lot came out in my favour and that of Hafsa. They (Hafsa, and 'A'isha) both went along with him and Allah's Messenger (may peace be upon him) used to travel (on camel) when it was night along with 'A'isha and talked with her. Hafsa said to 'A'isha: Would you like to ride upon my camel tonight and allow me to ride upon your camel and you would see (what you do not generally see) and I would see (what I do not see) generally? She said: Yes.

So 'A'isha rode upon the camel of Hafsa and Hafsa rode upon the camel of 'A'isha and Allah's Messenger (may peace be upon him) came near the camel of 'A'isha. (whereas) Hafsa had been riding over that. He greeted her and then rode with her until they came down. She ('A'isha) thus missed (the company of the Holy Prophet) and when they sat down, 'A'isha felt jealous. She put her foot in the grass and said: O Allah, let the scorpion sting me or the serpent bite me. And so far as thy Messenger is concerned, I cannot say anything about him.

lol, she thought she would trick Hafsa in to getting in her hawdaj [kind of tent placed on a camel for women while travelling], and getting to meet Allah's Messenger, but the opposite happened, Allah's Messenger went to A'ishas hawdaj and (accidentally) found Hafsah there, so he stayed with her during the journey.

Was the Prophet Romantic?


We all want to have a fun time every now and then. Being excessive in it isn't always the best thing to do, but permissible ways of fun is encouraged in Islaam.

The Prophet (Peace be upon him) always kept his smile with his wives and he used to laugh and please them to make them laugh as well. With all the troubles around him, he used to take his wife Aisha, to the desert and say, “Aisha, lets race!” And she used to race him and win. So, he kept on feeding her meat for a whole week, so she would unassumingly gain weight, until he took her again to the desert and said, “Aisha, let’s race!” At that time, he won and said to her, “This time I won!”.

(Recorded in Ahmad & Abu Dawood)

We also know that the Messenger of Allaah (peace be upon him) said:

Everything other than remembering Allah is (considered) wasteful play except four: a man humoring his wife, a man training his horse, a man walking between targets (learning archery), and man learning swimming,"

[Narrated by An-Nasaa'i and authenticated by Al-Albaani (Sahih Al-Jami' 4534]

Once during a journey, Safiyyah - the wife of Allaah's Messenger (may Allaah be pleased with her) was crying because she had be made to ride a slow camel. The Prophet (peace be upon him) didn't tell her she was being unreasonable. Instead, he wiped her tears, comforted her, and even tried to find her another camel for her.

The Prophet said: 'Consult with women. Indeed, you have some rights over your women and they have some rights over you. It is their right on you that you provide for their food and clothing generously, and your right on them is that they do not let anyone whom you dislike in the house, walking upon your floor. (Sunan Ibn Mâjah, Sunan At-Tirmidhî)

Anas ibn Malik narrates, "I saw the Prophet (salla Allahu 'alaihi wa sallam), making for her (Safiya) a kind of cushion with his cloak behind him (on his camel). He then sat beside his camel and put his knee for Safiya to put her foot on, in order to ride (on the camel)." [Sahih Al-Bukhari]

`Âishah said: Allah’s Messenger (peace be upon him) never once struck a servant of his nor a woman, nor did he strike anyone with his hand.[Sahîh Muslim (2328), Sunan Abî Dâwûd (4786), Sunan Ibn Mâjah (1984), as quoted from Sunan Ibn Mâjah] __________________

Hadith - Mishkat, Narrated Aisha [Transmitted by Tirmidhi]

Allah's Messenger (peace be upon him) used to patch his sandals, sew his garment and conduct himself at home as anyone of you does in his house. He was a human being, searching his garment for lice, milking his sheep, and doing his own chores.

Hadith - Sahih al-Bukhari 8.65, Narrated Al Aswad

I asked 'Aisha what did the Prophet (peace be upon him) use to do at home. She replied, "He used to keep himself busy serving his family and when it was time for the prayer, he would get up for prayer."

Sahih Al Bukhari [the Book on Wedlock / Nikah] -

Volume 7, Book 62, Number 117:

Narrated 'Aisha:

Eleven women sat (at a place) and promised and contracted that they would not conceal anything of the news of their husbands. The first one said, "My husband is like the meat of a lean weak camel which is kept on the top of a mountain which is neither easy to climb, nor is the meat fat, so that one might put up with the trouble of fetching it." The second one said, "I shall not relate my husband's news, for I fear that I may not be able to finish his story, for if I describe him, I will mention all his defects and bad traits." The third one said, "My husband is a tall man; if I describe him (and he hears of that) he will divorce me, and if I keep quiet, he will neither divorce me nor treat me as a wife." The fourth one said, "My husband is a moderate person like the night of Tihama which is neither hot nor cold. I am neither afraid of him, nor am I discontented with him." The fifth one said, "My husband, when entering (the house) is a leopard, and when going out, is a lion. He does not ask about whatever is in the house." The sixth one said, "If my husband eats. he eats too much (leaving the dishes empty), and if he drinks he leaves nothing, and if he sleeps he sleeps alone (away from me) covered in garments and does not stretch his hands here and there so as to know how I fare (get along)." The seventh one said, "My husband is a wrong-doer or weak and foolish. All the defects are present in him. He may injure your head or your body or may do both." The eighth one said, "My husband is soft to touch like a rabbit and smells like a Zarnab (a kind of good smelling grass)." The ninth one said, "My husband is a tall generous man wearing a long strap for carrying his sword. His ashes are abundant and his house is near to the people who would easily consult him." The tenth one said, "My husband is Malik, and what is Malik? Malik is greater than whatever I say about him. (He is beyond and above all praises which can come to my mind). Most of his camels are kept at home (ready to be slaughtered for the guests) and only a few are taken to the pastures. When the camels hear the sound of the lute (or the tambourine) they realize that they are going to be slaughtered for the guests."

The eleventh one said, "My husband is Abu Zar and what is Abu Zar (i.e., what should I say about him)? He has given me many ornaments and my ears are heavily loaded with them and my arms have become fat (i.e., I have become fat). And he has pleased me, and I have become so happy that I feel proud of myself. He found me with my family who were mere owners of sheep and living in poverty, and brought me to a respected family having horses and camels and threshing and purifying grain . Whatever I say, he does not rebuke or insult me. When I sleep, I sleep till late in the morning, and when I drink water (or milk), I drink my fill. The mother of Abu Zar and what may one say in praise of the mother of Abu Zar? Her saddle bags were always full of provision and her house was spacious. As for the son of Abu Zar, what may one say of the son of Abu Zar? His bed is as narrow as an unsheathed sword and an arm of a kid (of four months) satisfies his hunger. As for the daughter of Abu Zar, she is obedient to her father and to her mother. She has a fat well-built body and that arouses the jealousy of her husband's other wife. As for the (maid) slave girl of Abu Zar, what may one say of the (maid) slavegirl of Abu Zar? She does not uncover our secrets but keeps them, and does not waste our provisions and does not leave the rubbish scattered everywhere in our house." The eleventh lady added, "One day it so happened that Abu Zar went out at the time when the milk was being milked from the animals, and he saw a woman who had two sons like two leopards playing with her two breasts. (On seeing her) he divorced me and married her. Thereafter I married a noble man who used to ride a fast tireless horse and keep a spear in his hand. He gave me many things, and also a pair of every kind of livestock and said, 'Eat (of this), O Um Zar, and give provision to your relatives." She added, "Yet, all those things which my second husband gave me could not fill the smallest utensil of Abu Zar's."

'Aisha then said: Allah's Apostle said to me, "I am to you as Abu Zar was to his wife Um Zar."

Aww.. lol.

If you see the etiquette of Allaah's Messenger, you see that he patiently listened to the whole story without saying anything until Aa'isha finished the.

Yet he was the Messenger of God for the whole of humanity, so if anyones doing anything for the sake of Islaam, then know that even the Prophet of Allaah - the greatest man to ever live spent time with his wives. We should take an example from that.

Do you also see how after listening to what she said, he ended it off in a Romantic way? Showing interest to what she said, and then linking it back to her to make her feel cared for, and understood.

That's exactly the way you want to follow.

It's reported authentically from Bukhari & Muslim - On the authority of Abdullah Ibn `Umar (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:

"Verily, some eloquence (can be so beautiful); it constitutes sorcery.

There's some eloquence in talking which is soo beautiful that it has a similar effect to magic on people. Remember that you can talk to your spouse in a way which will attract them, but just don't do it in public because you might get unwanted attention.

You could call them by a personal nickname you choose for them, we know that the God's Messenger would call his wife Aa'isha by the nickname 'Aa'ish' just to joke with her. Don't call them something they dislike though, because that will just make the relationship go bad.

Aa'isha (may Allah be pleased with her) narrates in Sahih Al Bukhari V2/B 15/no.70]:

It was the day of 'Id, and the Black people were playing with shields and spears; so either I requested the Prophet (peace be upon him) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (peace be upon him) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired.

The Prophet (peace be upon him) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave.
That's cute; they showed each other that they weren't embarrassed to be in love with each other.. it shows your acceptance towards each other too.

There are many other narrations which state that Allaah's Messenger (peace be upon him) would eat with his wives, both would eat from the same and drink from the same glass etc. That's how it should be - it unites you together physically, aswell as the hearts.

Once the prophet (salla Allahu 'alaihi wa sallam) was sitting in a room with Aisha and fixing his shoes. It was very warm, and Aisha looked to his blessed forehead and noticed that there were beads of sweat on it. She became overwhelmed by the majesty of that sight was staring at him long enough for him to notice.

He said, "What's the matter?" She replied, "If Abu Bukair Al-Huthali, the poet, saw you, he would know that his poem was written for you."

The Prophet (sallaAllahu 'alaihi wa sallam) asked, "What did he say?" She replied, "Abu Bukair said that if you looked to the majesty of the moon, it twinkles and lights up the world for everybody to see."

So the Prophet (salla Allahu 'alaihi wa sallam) got up, walked to Aisha, kissed her between the eyes, and said, "Wallahi ya Aisha, you are like that to me and more."

[This was narrated in Dala'el Al-Nubuwa for Imam Abu Nu'aim with isnad including Imam Bukhari and Imam Ibn Khuzaina.]

...Abu Darda' reported that the Prophet of Allah, upon him be peace, said, "Nothing is weightier on the Scale of Deeds than one's good manners." [Sahih Al Bukhari - Book of Manners #271]

“The Prophet (peace and blessings of Allaah be upon him) and I [Aisha] used to do ghusl [have a bath] together from one vessel between me and him; we would take turns dipping our hands in the vessel and he would take more than me until I would say, ‘Leave some for me, leave some for me.’” She said, and they were both junub (in a state of janaabah).

Narrated by al-Bukhaari and Muslim.

Islam QA - Etiquette of intimate relations

1. It was narrated from Zaynab bint Abi Salamah that Umm Salamah said: “I got my menses when I was lying with the Prophet (peace and blessings of Allaah be upon him) under a single woollen sheet. I slipped away and put on the clothes I usually wore for menstruation. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, ‘Have you got your menses?’ I said, ‘Yes.’ Then he called me and made me lie with him under the same sheet.”

She said: And she told me that the Prophet (peace and blessings of Allaah be upon him) used to kiss her when he was fasting, and the Prophet (peace and blessings of Allaah be upon him) and I used to do ghusl to cleanse ourselves from janaabah from one vessel.(Narrated by al-Bukhaari, 316; Muslim, 296)

Islam QA - What are the rights of the husband and what are the rights of the wife?