Ali Ataie – The Rights We Owe Prophet Muhammad Prophetology Series (Part 8)
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AI: Transcript ©
Welcome to our next session.
This is a session number 8
of Qadhi Iyad Kitaboshefa.
Part 1 chapter 2,
This is the middle of section 12,
and this is,
section 12 which is called
the
Haram, the Ihtimaal, and the Aqwa of the
prophet sallallahu alaihi sallam. The forbearance, the long
suffering, and the pardon.
Started that last time.
So we are,
on page. And my translation here,
which again is an older edition, this is,
page 55.
So right towards the bottom here.
When a man said to the prophet, sallallahu
alaihi sallam,
act fairly.
So This is a hadith. There's multiple versions
of this hadith
in Muslim and Bukhari and Bayhafi
And a man comes to the prophet
and according to the commentators, this is,
after the battle of Hunayn.
And he said to the prophet,
so be just
for indeed you are not just.
Or in another version of the Hadith, act
fairly. This is a division by which the
face of God is not desired.
And then, Qadir Yadi mentions here the prophet
did not go further than making it clear
to him how ignorant he was,
admonishing and reminding him
what he had said to him.
And then the Prophet said to him,
Like, woe unto you or confound you. Who
will be just if I am not just?
And
I would fail and be lost if I
did not act fairly. Then he restrained one
of his companions who wanted to attack this
man because the man's hypocrisy
had been manifested.
So this man and his companions
So the the
one of the versions of the hadith continues
with the prophet sallallahu alaihi wasallam. He said
this man and his companions,
they recite the Quran, but it does not
go past their throats.
Right? So
many of the urs say here that the
prophet
is prophesizing the Khawarij, the Kharijites.
Some of the commentators also mentioned that this
man actually would be would join
the Khawarij.
Of course, the Khawarij as we know is
the 1st sectarian in the history of
Islam. The Khawarij were very exclusivists. They were
Takfidis.
They considered anyone
who did not believe exactly as they believe
to be Kufar.
And not only that, they would consider them
to be,
you know, apostate, so they would they would
kill them and they would take their possessions.
Oftentimes, they would even kill their families.
So the hadith is here teaching us about
the prophet
forbearance
even
under such circumstances where there's there's outright disrespect
of him in public in front of the
other companions,
and the Prophet sallallahu alaihi wasalam
Nakhad Iyadi says he did not go further
than making further him out of ignorance, he
was admonishing and reminding him.
Okay. So that's
and then he continues,
what he says, while he and some of
the other people were talking
about the raid of that
undertook to assassinate the messenger of Allah.
He found him sitting alone under a tree.
So
the prophet
did not stop until he was standing over
him.
The prophet
did not stop him until he was standing
over him with an unsheathed sword in his
hand.
So this man is able to,
enter into the Muslim camp,
and he has a sword in his hand
and he walks up the Prophet directly up
to him.
The Prophet here, according to this version of
the hadith, the Prophet sees him the whole
time, did not stop him,
He walks right up to him and the
man says to the Prophet
Taha Founi? Are you afraid of me? Do
you fear me?
And the Prophet said: Laa.
No. And then the man said,
man yam narukami So who's going to protect
you from me?
And the Prophet said Allah,
of course, Allah subhanahu wa ta'ala says in
the Quran
That God will
protect you from the people.
And then he continues, the sword fell from
his hand and the Prophet grabbed it and
said to him,
And who is going to protect you from
me?
And then the man said punish in the
best manner
And so the prophet left him and pardoned
him So this is clearly an attempted assassination,
an attempted attempt an attempted attempt on the
life of the prophet sallallahu alaihi wasallam, attempted
murder of the prophet sallallahu alaihi wasallam.
And the prophet sallallahu alaihi wasallam, he pardoned
him, and he came to his people. This
man eventually came to his people,
and he said, ji jukum min angikhaydin
nas. I've come to you
I have come to you from the best
of people.
And this, hadith is in,
Bukharian Muslim.
One of the major reports about his pardoning
and his parting the Jewess was his parting
of the Jewess who had poisoned him,
with the sheep after she had confessed to
the poisoning. This hadith is,
mentioned,
also in Muslim, I believe.
So there was a Jewish Bani Nadir
who had,
poisoned a sheep and offered and invited some
of the companions including the prophet sallallahu alaihi
wasallam,
and
he the Prophet ate some and another companion
did named Bishr.
Al Bara ibn Bishr, I believe was his
name, and
Al Bara died from it.
The prophet,
he
he said that the meat is telling me
that it's been poisoned.
And then according to Fadi Hayat, he pardoned
her.
Who was,
apparently a
a black magician or a sorcerer of some
sort
who used magic sira against him, although he
was informed about it, and it was revealed
to him with an explanation of what had
happened. This is disputed,
because it seems to
contradict
your verse in the Quran. Wallahu yasimukaminan
nas, the verse I quoted earlier
that Allah
will protect you from humanity.
But the people of Sira, they mentioned the
story of Nabiid
Allahu
Adam.
Adi Iyya he mentions nor did he punish
Abdullah ibn Ubay and other hypocrites in spite
of the seriousness of what they had done
and said about him
and his wife Aisha. So Abdulla ibn Ubay
was one of those who started the the
ISK,
the lie with the buhutan,
the slander, the calumny
against our mother Aisha.
On the contrary, he said that the person
who indicated,
that one of them, should be killed, he
said no, let it not be said that
Mohammed kills his companions.
Right? So even though those were Munafiqun,
right,
and and they were Munafiqun
in in in the real sense of the
word,
Right? They they were pretending outright to be
Muslims.
You know, you have there's an element of
of nifaq or hypocrisy
among among Muslims in general, but they're not
they're not absolute monafirin.
But these, Abloy ibn Ubay and his and
his
cohort,
these are literally fake Muslims. But the prophet
did
not want people to
think that he was he was killing believers
or killing people or killing his companions. People
would not believe
the Muslims if they said, well, these these
are Munafiqeen,
these are infiltrators,
these are people who are trying to corrupt
the Ummah from within,
these are people who are sowing seeds of
sedition and treason and so on and so
forth.
It doesn't the optics don't look good if
if you were to do that.
So it's important to
to,
not to ask. And as I said, I
was with the prophet when he was wearing
a thick cloak.
Of course, this is the famous story. A
bedouin came uphold him so violently by the
edge of the cloak, it made a mark
on the side of his neck. So there
was an inflammation on the side of the
neck of the prophet sallallahu alaihi sallam.
There's a hadith that says, when when second
al bada
man second al badia jafa jafa.
That whoever whoever dwells in the desert
or lives in the desert becomes
a little bit rough or gruff.
Right? So this Bedouin, they're they're a little
rough,
and he came in and he he grabbed
the cloak,
the the border of the cloak of the
prophet sallallahu alaihi wasallam and pulled him very
violently.
And
and Anna said, we can see inflammation on
his neck.
And he said, Muhammad,
let me load up these 2 camels of
mine with the property of Allah that you
have in your possession. You Muhammad murli minnalillahi
attack.
And the Prophet was silent, and then he
said the property is a property of Allah
and I am his slave.
Then he said, shall I
shall I take retaliation from you, oh Bedouin,
for for what you have done to me?
And he said, no.
And the prophet said, why not? And the
Bedouin said, because you do not pay back
an evil action with an evil action or
you don't pay back an evil with for
an evil with an evil.
And this is a great Qur'anic imperative.
Right? The famous ayah in the Quran
chapter 41 verse 34,
in which Allah subhanahu wa ta'ala says,
good and evil are not the same.
Repel evil with something better.
And then you will see the one between
him and you was enmity
become as it were thy intimate companion.
So don't repay evil with an evil or
bad action
with a bad action. And the prophet laughed
and ordered that one camel be loaded up
with barley and the other camel with dates.
And the hadith is in Bukhari in Muslim.
So 2 camels,
the equivalent of that today is, like, 2
pickup trucks
full of food.
Right?
I just said I never saw the Prophet
ever take revenge for an injustice done to
him as long as it was not regarding
one of the orders of Allah which must
be respected.
He never struck anyone with his hand at
all except when doing jihad in the way
of Allah.
He never hit a woman or a servant,
Bukhari and Muslim.
Of course, jihad here is in the context
of a,
of a military,
exposition,
expedition
that is obviously called by the head of
state, and that is the prophet sallallahu alaihi
sallam
or
the the head of a Muslim state. It's
not vigilante
justice or any faction or group that decides
to
to declare
a type of jihad.
And and Adi said something similar to this
as well. But it's coming from the wife
of the prophet, sallallahu alaihi sallam.
That the prophet did not strike anything with
his hand,
except in
a military
expedition
or a battle.
And Ibn Taymiyyah said, even if you look
at all the battles of the Prophet Sallallahu
Alaihi Wasallam, all of them have a defensive
component to them, a defensive component to them.
And then Ayesha continues, and she's specific. He
did not hit a ulam. He did not
hit an imra'a,
a a,
a servant or a child. He did not
hit a woman.
A man was brought to him, and he
was told this man wanted to kill you.
So continuing with the Kitabu Shifa, the prophet
said have no fear even though you wanted
to do this,
you would not
have been given power over me.
This hadith is in Tabarani, Imam Ahmed.
Next here, Khalid Iyad,
he mentions the story of,
a Madani Jew
named Zaid ibn Uksana
who came to him demanding
came to the prophet demanding that the prophet
repay him a debt.
And he pulled his garment from his shoulder,
seized hold of him
and behaved very coarsely with the prophet sallallahu
alaihi wasallam
and he said,
madam muttaleb, but you have you are procrastinating.
And and Umar was able to chase him
off
and Umar spoke very harshly with him and
the prophet nearly smiled. Then the prophet said
Umar he had need he and I needed
something else from you,
Command me to repay well and command him
to ask for his debt well.
Right? And then he said I still owe
him 3 and Umar commanded that he be
paid and he added
a 20 sah,
like 20 handfuls of barley,
more since he had alarmed him or scared
him.
And that according to Zaid's
explanation was the reason for him becoming Muslim.
So Zayd later he said that there were
only 2 remaining signs of prophethood
which I had not yet recognized in the
prophet sallallahu alaihi wasallam were noticed.
Forbearance,
overcoming quick temperedness
and extreme ignorance, only increasing him in forbearance.
So he said I tested him for these
and I found him as described.
So in other words, the prophet
became angry very very slowly, but when he
did become angry, he was very tempered and
then it left him very quickly.
And so those those were the signs that
that is not any Jew was was looking
for before he can accept the prophet sallallahu
alaihi sallam as the prophet.
Qadhi Iyadhi goes on to say that the
hadiths about his forbearance, patience, and pardon,
in spite of having power to punish are
too many to present.
Those we have mentioned should be sufficient,
They can be found in the Sahih collections
and other reliable books transmitted by many paths
of transmission.
They deal with his patients in the face
of Quraysh's harshness and the injury done to
him in the Jahiliyah,
and his endurance of great hardship hardships
at the hands of the Quraysh until Allah
let him conquer them and gave him power
over them.
They did not doubt that they would be
wiped out and their wealthy men killed, but
he kept on pardoning and overlooking.
He said, what do you say I have
done to you? So now he's talking here
about, and we've talked about this
a few times in the past, in the
conquest of Mecca, the Sathra Mecca.
And the prophet sallallahu alaihi wasallam comes in
back into Mecca
from Medina after he was forced
to make Hijra
and the Quraysh kept
giving him no peace
Multiple attacks
or raids on the oasis of Medina.
The o the, the Quresh had joined forces
with the Bedouin tribes and the Najd. They
were in,
kahoots as it were with,
the Munafakim,
in Medina itself as well as some elements
of the Bani Israel,
the Jewish tribes that were in Medina.
So,
8, 9 years of
of actively trying to basically eradicate
the entire
Muslim community in Medina.
So the prophet
he eventually marches on Mecca as we know,
and he says to them, what do you
think I should do to you? And they
said, you're a good generous brother and a
good nephew.
And he said, I will say as my
brother Yusuf said,
That So here the prophet sallallahu alaihi sallam
is quoting from
the Quran. This is the statement
in the Quran
attributed to Yusuf alaihi salam when Yusuf alaihi
salam Obviously, we know his story
when he was,
thrown into a well by his brothers,
his 10 brothers really.
And
he was taken as a slave into Egypt,
and then he eventually became,
the vizier
of the pharaoh,
the minister of agriculture,
according to some.
And then,
and then his brothers come into Egypt from
Canaan
because there was a famine in Canaan.
And then,
when he identifies himself,
he says
to them This this day there is no
blemish upon you.
No reproach will be upon you.
God has forgiven you.
So the prophet sallallahu alaihi sallam, he quotes
this verse which is in Surah Yusuf aya
number 92
to the Quraysh during the conquest of Mecca,
which says go when you are free.
And then he mentions here, and as a
Dumelech, he said that 8 men from Tanireen
came to the dawn prayer with the intention
of of killing the Prophet sallallahu alaihi sallam.
They were seized and the Prophet set them
free.
And Allah revealed
Now this is the sub of
the Ayah chapter 48 verse 24.
He is the one who restrained their hands
from you.
Hadith is in Muslim Abu Dawood, Nitin Midi
and others
When Abu Sufyan was brought to him after
he had brought the Confederates
against him, killed his uncle and companions,
and made a punitive example of them, the
prophet forgave him and was gentle to him.
He said confound you, Abu Sufyan. Isn't it
high time that you knew that there is
no God but Allah?
And then Abu Sufyan said my father and
mother be your ransom, how forbearing and generous
you are maintaining ties of kinship.
So the prophet sallallahu alaihi wasallam did not
give up on Abu Sufyan Abuhar. And Abu
Sufyan, remember, is the leader
of the Meccans,
and he,
was the
the the leader of many military
campaigns
against
the Sahaba, against the prophet, salallahu alaihi sallam,
against Medina.
And the point here that Khalid Hayat is
making
is that,
even towards even after years years of
of attempting to kill the prophet
respectful,
invited him to the faith,
and this very much surprised
Abu Sufyan,
and eventually,
he did become Muslim.
And then he says here, the messenger of
Allah was the slowest person to anger, and
the easiest to please.
So that's the end of section 12.
Now section 13,
and these sections don't need a lot of,
a lot of commentary.
I think what Qadhi Iyad mentions here really
speaks for itself
So section 13 is generosity and liberality
As for generosity, benevolence, magnanimity, and liberality,
they too have different meanings, some people divide
them into different branches
They say that benevolence or karam is to
spend cheerfully,
and what is important and useful.
They also call it courage and the opposite
of baseness.
Liberality
is to forego what one is owed by
others cheerfully, so foregoing a debt.
It There's the opposite of ill nature and
magnanimity is to spend easily and to avoid
acquisition of what is not praised.
It is the opposite of tight fistedness.
So he says here the prophet had no
equal in these noble qualities and no one
exceeded him in them.
All who knew him would describe him so.
Ibn Munqaddir heard Jabir ibn Abdullah say
the messenger of Allah SAW
was not asked for anything to which he
said no or la
And innocent pneumatic inside the blue side made
similar reports.
It's mentioned in Bukhari
The feminist of the Maliki said that the
only time I heard the prophet say was
when he was saying.
Abba said the prophet was
the most generous of people in giving gifts
and the most generous of all in the
month of Ramadan.
When he met Jibril Alaihi Salaam,
he was more generous than even the wind
which is sent forth. That's a famous hadith
you'll find it in many books,
of hadith, but it comes from Bukhari and
Muslim. And I said that a man asked
him for something, and he gave him all
the sheep between two mountains.
The man returned to his people and said
become Muslim, Muhammad gives the gives the gift
of a man who does not fear poverty
I think there's a problem here. There we
go.
I'm sorry about this lighting today. It's a
little strange.
We're probably gonna end a little bit early
this session. I'll be just go another 5
minutes because I'm having some technical difficulties here.
He continues.
Let's see.
He gave a 100 camels to more than
one person. He gave Safwan a 100, then
a 100, and then a 100.
This had been his character since before he
was entrusted with the message. Warakobhan Nofel told
him, you bear all and attained to what
others are denied.
So this was the attitude,
the character, the the khuluq of the prophet
even before
the message has descended upon him. This is
just how he was created
as a generous person.
He returned the captives of Hawazan who numbered
6,000.
He gave Al Abbas so much gold that
he could not carry it.
90,000 dirhams were brought to him and he
placed them on a mat, and then got
up and distributed them. He did not turn
away anyone who asked him until he had
given them all away.
A man came and asked him for something.
The prophet said, I do not have anything,
but buy something on my account,
and when I get the money I will
pay for it. So this hadith is in
Tirmidi.
And Umar said, Allah has not obliged you
to do what you're not able to do.
The Prophet disliked that, so the man of
the Ansar said messenger of Allah spend and
do not fear a lessening from the master
of the throne.
The prophet smiled and the player could be
seen in his face. He said I am
commanded to this
It's mentioned by,
it was mentioned that Nuh Awad ibn Uphra
said, I brought the prophet, peace be upon
him, a plate of fresh dates and cucumber
and he gave me a handful of jewelry
and gold.
So that's the end of basically, that's the
end of section 13.
So I think I'm going to stop at
this point
because there's like I said, we're having some
technical difficulties here.
If you like to do
sections, probably finish the the chapter next time
inshallah.
So we have 3 sessions no, we have
2 sessions left, session 9 and session 10.
So we will return inshallah next week,
Wednesday at 8,
and we'll make a push to finish
chapter 2
by the end of 10th
the 10th session, inshallah.