The Repentant Man (True Story)

 

    وعن أَبِي سَعِيدٍ الخُدْرِيِّ رضي الله عنه أَنَّ نَبِيَّ اللَّهِ ‏صَلّى اللهُ عليهِ وسلَّم ‏قَالَ: « ‏كَانَ فِيمَنْ كَانَ قَبْلَكُمْ رَجُلٌ قَتَلَ تِسْعَةً وَتِسْعِينَ نَفْسًا فَسَأَلَ عَنْ أَعْلَمِ أَهْلِ الْأَرْضِ فَدُلَّ عَلَى رَاهِبٍ فَأَتَاهُ، فَقَالَ: إِنَّهُ قَتَلَ تِسْعَةً وَتِسْعِينَ نَفْسًا فَهَلْ لَهُ مِنْ تَوْبَةٍ؟ فَقَالَ: لَا. فَقَتَلَهُ فَكَمَّلَ بِهِ مِائَةً، ثُمَّ سَأَلَ عَنْ أَعْلَمِ أَهْلِ الْأَرْضِ، فَدُلَّ عَلَى رَجُلٍ عَالِمٍ فَقَالَ: إِنَّهُ قَتَلَ مِائَةَ نَفْسٍ فَهَلْ لَهُ مِنْ تَوْبَةٍ؟ فَقَالَ: نَعَمْ، وَمَنْ يَحُولُ بَيْنَهُ وَبَيْنَ التَّوْبَةِ، انْطَلِقْ إِلَى أَرْضِ كَذَا وَكَذَا فَإِنَّ بِهَا أُنَاسًا يَعْبُدُونَ اللَّهَ فَاعْبُدْ اللَّهَ مَعَهُمْ، وَلَا تَرْجِعْ إِلَى أَرْضِكَ فَإِنَّهَا أَرْضُ سَوْءٍ، فَانْطَلَقَ حَتَّى إِذَا نَصَفَ الطَّرِيقَ أَتَاهُ الْمَوْتُ ( وفي رواية أخرى:  فَأَدْرَكَهُ الْمَوْتُ فَنَاءَ بِصَدْرِهِ نَحْوَهَا)، فَاخْتَصَمَتْ فِيهِ مَلَائِكَةُ الرَّحْمَةِ وَمَلَائِكَةُ الْعَذَاب.ِ فَقَالَتْ مَلَائِكَةُ الرَّحْمَةِ: جَاءَ تَائِبًا مُقْبِلًا بِقَلْبِهِ إِلَى اللَّهِ، وَقَالَتْ مَلَائِكَةُ الْعَذَابِ: إِنَّهُ لَمْ يَعْمَلْ خَيْرًا قَطّ.ُ فَأَتَاهُمْ مَلَكٌ فِي صُورَةِ آدَمِيٍّ، فَجَعَلُوهُ بَيْنَهُمْ، فَقَالَ: قِيسُوا مَا بَيْنَ الْأَرْضَيْنِ، فَإِلَى أَيَّتِهِمَا كَانَ أَدْنَى فَهُوَ لَهُ. فَقَاسُوهُ فَوَجَدُوهُ أَدْنَى إِلَى الْأَرْضِ الَّتِي أَرَادَ، فَقَبَضَتْهُ مَلَائِكَةُ الرَّحْمَةِ».  متفقٌ عليه.

 

Narrated Abu Sa’eed Al-Khudri may Allah be pleased with him- that the Prophet -prayer and peace be upon him- said (English translation):

“There was among those before you a man who had killed ninety-nine souls. Then he asked about the most knowledgeable person on earth, and was directed to a monk. He went to him and said to him that he had killed ninety-nine souls, so was there any repentance for him? The monk replied: ‘No.’ So he killed him and completed with him one hundred.

  He then asked about the most knowledgeable person on earth, and was directed to a scholar. He asked the scholar that he had killed one hundred souls, so was there any repentance for him?

The scholar replied: ‘Yes, what stands between you and repentance. Go to so and so land, for there is a group of people who worship God there, so worship God with them. And do not return to your land, for it is an evil land.’ The man set out until he reached half of the way when death struck him.

The angels of mercy and the angels of punishment had a dispute about him. The angels of mercy said: ‘He came repentant, turning his heart to Almighty God.’ The angels of punishment said: ‘He had never done any good deed.’

An angel in the form of a human came to them and they appointed him a judge between them. He said: ‘Measure the distance between the two lands, and to whichever land he is closer, he belongs to it.’ They measured it and found him closer to the land he sought, so the angels of mercy took him.”

And In another narration: “So he was closer to the righteous village by one hand span, and so was considered from its dwellers.”  Related by Al-Bukhari and Imam Muslim.

  Qatadah said: “Al-Hasan said: ‘It was mentioned to us that when the angel of death came to him, he stuck out his chest toward the righteous village.’ ”


 

The Almighty God is the Most Merciful and Most Forgiving.  However, in order to get that mercy and forgiveness, the son of Adam is instructed to turn to God in repentance and seek His Guidance.  Just like in this world things do not come to us but we have to go and get them, the same is true in good deeds.  The son of Adam is instructed to seek guidance to find it.  The Muslim is instructed to do good deeds and avoid sins to obtain God’s pleasure and win His Paradise.

The Companion of the Prophet, Anas Ibn Malik -may Allah be pleased with him, reported that Prophet Muhammad -prayer and peace be upon him- said: “The Almighty God said: ‘When a slave of Mine draws near to Me a span, I draw near to him a cubit; and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him running.’ ”  Related by Al-Bukhari.

          Thus, we see the great mercy of God and His bounty, but the Muslim must do his part and turn back to God.  In the above true story, the sinful man killed 99 souls, but he felt remorse and regret for disobeying God.  He then embarked on his path back to God.  The man was instructed to leave his evil place and move to another town and worship God with its pious people.  When the man couldn’t reach his desired destination and was overtaken by death, he indicated his sincere repentance and showed his effort by sticking out his chest toward the other righteous town.  And that half span distance of sincerity and righteousness was the final judge between Doom-perdition and Salvation, and between Hell and Paradise.

Indeed, a small good gesture, a little good deed, a sincere righteous deed could be worth a great reward with God, but we should take the time and effort to do it.  Likewise, sometimes abstaining from a sin or resisting a temptation could lead to higher levels in Paradise, but we have to strengthen our resolve and overcome our weakness to succumb to it to gain the reward.  Indeed, the path of Guidance and virtue is clear and the path of evil and vice is clear.  And we have to be prudent which path to take and sensible of the consequences we may face.  We ask God to guide us and show us the Right Path.

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The People of the Garden (True Story)

 

 

قال الله تعالى: { إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (17) وَلَا يَسْتَثْنُونَ (18) فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (19) فَأَصْبَحَتْ كَالصَّرِيمِ (20) فَتَنَادَوْا مُصْبِحِينَ (21) أَنِ اغْدُوا عَلَى حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ (22) فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (23) أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (24) وَغَدَوْا عَلَى حَرْدٍ قَادِرِينَ (25) فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (26) بَلْ نَحْنُ مَحْرُومُونَ (27) قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (28) قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (29) فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَاوَمُونَ (30) قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (31) عَسَى رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَى رَبِّنَا رَاغِبُونَ (32) كَذَلِكَ الْعَذَابُ وَلَعَذَابُ الْآَخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ } سورة القلم 17-33.

 

God the Almighty said in Qur’an: {

  1. Verily, We have tried them as We tried the People of the Garden, when they swore to cut the fruits of the garden [harvest] in the morning,
  2. Without saying: Insha Allah (If God will).
  3. So there came upon the garden an affliction [fire] from your Lord while they were asleep.
  4. So the garden became black by the morning, like a pitch dark night (in complete ruins).
  5. As soon the morning broke, they called out one to another,
  6. Saying: “Go early to your crop if you would cut the fruits.”
  7. So they departed, conversing in secret low tones (saying),
  8. “No poor man shall enter your garden today.”
  9. And they went in the morning with determination, thinking that they were capable and had power.
  10. But when they saw the garden, they said: “Verily, we have lost (our way),”
  11. (Then they said): “Nay! Indeed we have been deprived of (the fruits)!”
  12. The best among them said: “Did I not tell you: why do you not glorify God.”
  13. They said: “Glory to Our Lord! Verily, we have done wrong.”
  14. Then they turned, one against another, blaming each other.
  15. They said: “Woe to us! Verily, we have transgressed.
  16. We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord (wishing for good that He may forgive our sins, and reward us in the Hereafter).”
  17. Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater, if they but knew} (Surah 68, verses 17-33).

 

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The Great Scholar Ibn Katheer said in his Exegesis: “                                         

This is a parable that God made for the disbelievers of the tribe of Qureish, who met the great favor and blessing of God upon them of sending Prophet Muhammad to them with denial, rejection and opposition. Therefore God said:

(Verily, We have tried them): Meaning, tested them.

(As We tried the People of the Garden): This refers to a garden containing different types of fruits and vegetation.

(When they swore to cut the fruits of the garden in the morning):

Meaning, they vowed between themselves during the night that they would harvest the fruit of the garden in the early morning so that the poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity.

(Without (saying: “If God wills.”): Meaning in the vow they made. Therefore, God broke their vow. He then said,

(Then there passed over it an affliction from your Lord while they were asleep): Meaning, it was afflicted with some heavenly destruction.

(So by the morning it became black):  Ibn Abbas said, “Like the dark night.” Al-Thawri and As-Suddi both said, “Like the crop when it is harvested withered and dry.”

(As the morning broke, they called out one to another): Meaning, when it was early morning time they called each other so that they could go together to pick the harvest or cut it its fruits.

(Saying) “Go to your crop in the morning, if you would cut the fruits.”):  Meaning, if you want to cut your harvest fruit.’

(So they departed, and they were whispering): Meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then God, the All-Knower of secrets and private discussions, explained what they were saying in private. He said,

(So they departed, and they were whispering: “No poor person shall enter your garden”): Meaning, some of them said to others, “Do not allow any poor person to enter the garden today.”  God says:

(And they went in the morning with determination): Meaning, with strength and power, thinking they had power to do what they claimed and what they were desiring.

(But when they saw the garden, they said: “Verily, we have lost (our way).”): Meaning, when they arrived at it and came upon it, and it was in the condition which God changed from that luster, brilliance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had taken a wrong way and this was not their garden. This was said by Ibn `Abbas and others.

Then they reconsidered and realized with certainty that it was actually the correct path. They said,

(Nay! Indeed we have been deprived (of the fruits)!): Meaning, `nay, this is it, but we have no portion and no share (of harvest).’

(The best among them said):  Ibn Abbas and others said, “This means the most just of them and the best of them.”

(Did I not tell you, `Why do you not glorify God’): Mujahid, As-Suddi and Ibn Jurayj all said that, this means “why do you not say, `If God wills”.

It has also been said that it means that the best of them said to them, “Did I not tell you, why don’t you glorify God and thank Him for what He has given you and favored you with”

(They said: “Glory to Our Lord! Verily, we have been wrongdoers.”) They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use.

Then they said:

(“Verily, we have been wrongdoers.” So they turned to one another, blaming each other): Meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin.

(They said: “Woe to us! Verily, we have transgressed”): Meaning, `we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.’

(We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.): It has been said, “They were hoping for something better in exchange in this life.” It has also been said, “They were hoping for its reward in the abode of the Hereafter.” And God knows best.

Some of the Scholars mentioned that these people were from Yemen. Sa’eed Ibn Jubair said, “They were from a village that was called Darawan which was six miles from Sana’ (in Yemen). ”

It has also been said: “They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to manage the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, he would save some of it as food for his dependents for the year, and he would give away the excess in charity.  Then, when he died, and his children inherited the garden they said, `Verily, our father was foolish for giving some of this garden’s harvest to the poor. If we prevent them from it, then we will have more.’ So when they made up their minds to do this they were punished with what was contrary to their plan. God took away all of what they possessed of wealth, gain and charity. Nothing remained for them.” God then says:

(Such is the punishment):Meaning, such is the punishment of whoever opposes the command of God, is stingy with what God has given him and favored him with, withholds the right of the poor and needy, and responds to God’s blessings upon him with ungratefulness (or disbelief).

(But truly, the punishment of the Hereafter is greater if they but knew): Meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

 

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The True Messenger

 

    عن أَنَسٍ رضي الله عنه قَالَ: ( بَلَغَ عَبْدَ اللَّهِ بْنَ سَلاَمٍ مَقْدَمُ رَسُولِ اللَّهِ صلى الله عليه وسلم الْمَدِينَةَ فَأَتَاهُ، فَقَالَ: إِنِّي سَائِلُكَ عَنْ ثَلاَثٍ لاَ يَعْلَمُهُنَّ إِلاَّ نَبِيٌّ، ‏‏قَالَ مَا‏ أَوَّلُ أَشْرَاطِ السَّاعَةِ؟ وَمَا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الْجَنَّةِ؟ وَمِنْ أَىِّ شَىْءٍ يَنْزِعُ الْوَلَدُ إِلَى أَبِيهِ وَمِنْ أَىِّ شَىْءٍ يَنْزِعُ إِلَى أَخْوَالِهِ؟ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: ‏«‏ خَبَّرَنِي بِهِنَّ آنِفًا جِبْرِيلُ‏‏».‏ قَالَ فَقَالَ عَبْدُ اللَّهِ: ذَاكَ عَدُوُّ الْيَهُودِ مِنَ الْمَلاَئِكَةِ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: «‏ أَمَّا أَوَّلُ أَشْرَاطِ السَّاعَةِ: فَنَارٌ تَحْشُرُ النَّاسَ مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ‏.‏ وَأَمَّا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الْجَنَّةِ: فَزِيَادَةُ كَبِدِ حُوتٍ‏.‏ وَأَمَّا الشَّبَهُ فِي الْوَلَدِ: فَإِنَّ الرَّجُلَ إِذَا غَشِيَ الْمَرْأَةَ فَسَبَقَهَا مَاؤُهُ كَانَ الشَّبَهُ لَهُ، وَإِذَا سَبَقَ مَاؤُهَا كَانَ الشَّبَهُ لَهَا»‏‏.‏ قَالَ: أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ‏). رواه البخاري.

   Narrated Anas Ibn Malik -may Allah be pleased with him- said: “When Abdul-Allah Ibn Salam [A great Rabbi at the time of Prophet Muhammad] heard the arrival of Prophet Muhammad at Al-Medina, he went to him and said:

I am going to ask you about three matters which nobody knows except a true prophet:

  1. What is the first sign of the Hour (Last Day)?
  2. What will be the first meal taken by the people of Paradise?
  3. Why does a child resemble its father, and why does it resemble its maternal uncle?’

Prophet Muhammad said: ‘Angel Gabriel has told me of their answers earlier.’  Abdul-Allah Ibn Salam said: ‘He (i.e. Gabriel), amongst all the angels, is the enemy of the Jews.’

Prophet Muhammad -prayer and peace be upon him-said: ‘

  1. ‘The first sign of the Hour will be a fire that will drive people from the east to the west.
  2. The first meal of the people of Paradise will be the Extra-lobe (caudate lobe) of fish-liver.
  3. As for the resemblance of the child to its parents: If a man has sexual intercourse with his wife and gets discharge first, the child will resemble the father, and if the woman gets discharge first, the child will resemble her.’

 Upon hearing that, Abdul-Allah Ibn Salam said: ‘I testify that you are the true Messenger of Allah.’”

Related by Al-Bukhari with authentic narration.

Prophet Muhammad’s Letter to the Roman Emperor, Heraclius

   عن ابْنُ عَبَّاسٍ، قَالَ حَدَّثَنِي أَبُو سُفْيَانَ، مِنْ فِيهِ إِلَى فِيَّ قَالَ: ( انْطَلَقْتُ فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنِي وَبَيْنَ رَسُولِ اللَّهِ صلى الله عليه وسلم ـ قَالَ ـ فَبَيْنَا أَنَا بِالشَّأْمِ إِذْ جِيءَ بِكِتَابٍ مِنَ النَّبِيِّ صلى الله عليه وسلم إِلَى هِرَقْلَ قَالَ وَكَانَ دِحْيَةُ الْكَلْبِيُّ جَاءَ بِهِ فَدَفَعَهُ إِلَى عَظِيمِ بُصْرَى، فَدَفَعَهُ عَظِيمُ بُصْرَى إِلَى ـ هِرَقْلَ ـ قَالَ فَقَالَ هِرَقْلُ هَلْ هَا هُنَا أَحَدٌ مِنْ قَوْمِ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالُوا نَعَمْ‏.‏ قَالَ فَدُعِيتُ فِي نَفَرٍ مِنْ قُرَيْشٍ فَدَخَلْنَا عَلَى هِرَقْلَ، فَأُجْلِسْنَا بَيْنَ يَدَيْهِ.

 فَقَالَ أَيُّكُمْ أَقْرَبُ نَسَبًا مِنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا‏.‏ فَأَجْلَسُونِي بَيْنَ يَدَيْهِ، وَأَجْلَسُوا أَصْحَابِي خَلْفِي، ثُمَّ دَعَا بِتُرْجُمَانِهِ فَقَالَ قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ، فَإِنْ كَذَبَنِي فَكَذِّبُوهُ‏.‏ قَالَ أَبُو سُفْيَانَ وَايْمُ اللَّهِ، لَوْلاَ أَنْ يُؤْثِرُوا عَلَىَّ الْكَذِبَ لَكَذَبْتُ‏.‏

  ثُمَّ قَالَ لِتُرْجُمَانِهِ سَلْهُ كَيْفَ حَسَبُهُ فِيكُمْ قَالَ قُلْتُ هُوَ فِينَا ذُو حَسَبٍ‏.‏ قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مَلِكٌ قَالَ قُلْتُ لاَ‏.‏ قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ قُلْتُ لاَ‏.‏ قَالَ أَيَتَّبِعُهُ أَشْرَافُ النَّاسِ أَمْ ضُعَفَاؤُهُمْ قَالَ قُلْتُ بَلْ ضُعَفَاؤُهُمْ‏.‏ قَالَ يَزِيدُونَ أَوْ يَنْقُصُونَ قَالَ قُلْتُ لاَ بَلْ يَزِيدُونَ‏.‏ قَالَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ، بَعْدَ أَنْ يَدْخُلَ فِيهِ، سَخْطَةً لَهُ قَالَ قُلْتُ لاَ‏.‏ قَالَ فَهَلْ قَاتَلْتُمُوهُ قَالَ قُلْتُ نَعَمْ‏.‏ قَالَ فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ قَالَ قُلْتُ تَكُونُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالاً، يُصِيبُ مِنَّا وَنُصِيبُ مِنْهُ‏.‏ قَالَ فَهَلْ يَغْدِرُ قَالَ قُلْتُ لاَ وَنَحْنُ مِنْهُ فِي هَذِهِ الْمُدَّةِ لاَ نَدْرِي مَا هُوَ صَانِعٌ فِيهَا‏.‏ قَالَ وَاللَّهِ مَا أَمْكَنَنِي مِنْ كَلِمَةٍ أُدْخِلُ فِيهَا شَيْئًا غَيْرَ هَذِهِ‏.‏ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قُلْتُ لاَ‏.

‏ ثُمَّ قَالَ لِتُرْجُمَانِهِ قُلْ لَهُ إِنِّي سَأَلْتُكَ عَنْ حَسَبِهِ فِيكُمْ، فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو حَسَبٍ، وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي أَحْسَابِ قَوْمِهَا، وَسَأَلْتُكَ هَلْ كَانَ فِي آبَائِهِ مَلِكٌ فَزَعَمْتَ أَنْ لاَ فَقُلْتُ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ، وَسَأَلْتُكَ عَنْ أَتْبَاعِهِ أَضُعَفَاؤُهُمْ أَمْ أَشْرَافُهُمْ فَقُلْتَ بَلْ ضُعَفَاؤُهُمْ، وَهُمْ أَتْبَاعُ الرُّسُلِ، وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَزَعَمْتَ أَنْ لاَ، فَعَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ ثُمَّ يَذْهَبَ فَيَكْذِبَ عَلَى اللَّهِ، وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ سَخْطَةً لَهُ فَزَعَمْتَ أَنْ لاَ، وَكَذَلِكَ الإِيمَانُ إِذَا خَالَطَ بَشَاشَةَ الْقُلُوبِ، وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَمْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ، وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ فَزَعَمْتَ أَنَّكُمْ قَاتَلْتُمُوهُ فَتَكُونُ الْحَرْبُ بَيْنَكُمْ وَبَيْنَهُ سِجَالاً، يَنَالُ مِنْكُمْ وَتَنَالُونَ مِنْهُ، وَكَذَلِكَ الرُّسُلُ تُبْتَلَى، ثُمَّ تَكُونُ لَهُمُ الْعَاقِبَةُ، وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنَّهُ لاَ يَغْدِرُ، وَكَذَلِكَ الرُّسُلُ لاَ تَغْدِرُ، وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ هَذَا الْقَوْلَ قَبْلَهُ فَزَعَمْتَ أَنْ لاَ، فَقُلْتُ لَوْ كَانَ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قُلْتُ رَجُلٌ ائْتَمَّ بِقَوْلٍ قِيلَ قَبْلَهُ‏.

‏ قَالَ ثُمَّ قَالَ بِمَ يَأْمُرُكُمْ قَالَ قُلْتُ يَأْمُرُنَا بِالصَّلاَةِ وَالزَّكَاةِ وَالصِّلَةِ وَالْعَفَافِ‏.‏ قَالَ إِنْ يَكُ مَا تَقُولُ فِيهِ حَقًّا فَإِنَّهُ نَبِيٌّ، وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ، وَلَمْ أَكُ أَظُنُّهُ مِنْكُمْ، وَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لأَحْبَبْتُ لِقَاءَهُ، وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمَيْهِ، وَلَيَبْلُغَنَّ مُلْكُهُ مَا تَحْتَ قَدَمَىَّ‏.‏

 قَالَ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَرَأَهُ، فَإِذَا فِيهِ ‏”‏ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ، إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلاَمٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ، أَسْلِمْ تَسْلَمْ، وَأَسْلِمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ، فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ، وَ‏{‏يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاَّ اللَّهَ‏}‏ إِلَى قَوْلِهِ ‏{‏اشْهَدُوا بِأَنَّا مُسْلِمُونَ}‏‏”‏‏.‏ فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ ارْتَفَعَتِ الأَصْوَاتُ عِنْدَهُ، وَكَثُرَ اللَّغَطُ، وَأُمِرَ بِنَا فَأُخْرِجْنَا قَالَ فَقُلْتُ لأَصْحَابِي حِينَ خَرَجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ، أَنَّهُ لَيَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ فَمَا زِلْتُ مُوقِنًا بِأَمْرِ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ عَلَىَّ الإِسْلاَمَ‏.

قَالَ الزُّهْرِيُّ فَدَعَا هِرَقْلُ عُظَمَاءَ الرُّومِ فَجَمَعَهُمْ فِي دَارٍ لَهُ فَقَالَ يَا مَعْشَرَ الرُّومِ، هَلْ لَكُمْ فِي الْفَلاَحِ وَالرَّشَدِ آخِرَ الأَبَدِ، وَأَنْ يَثْبُتَ لَكُمْ مُلْكُكُمْ قَالَ فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الأَبْوَابِ، فَوَجَدُوهَا قَدْ غُلِقَتْ، فَقَالَ عَلَىَّ بِهِمْ‏.‏ فَدَعَا بِهِمْ فَقَالَ إِنِّي إِنَّمَا اخْتَبَرْتُ شِدَّتَكُمْ عَلَى دِينِكُمْ، فَقَدْ رَأَيْتُ مِنْكُمُ الَّذِي أَحْبَبْتُ‏.‏ فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ)‏.  رواه البخاري.

   Narrated Ibn Abbas -may Allah be pleased with them- said (English translation): “

Abu Sufyan narrated to me personally, saying: “I set out during the Truce that had been concluded between me and Prophet Muhammad.  While I was in Al-Sham (Levant), a letter sent by the Prophet (ﷺ) was brought to Heraclius.  Dihya Al-Kalbi had brought and given it to the governor of Busra, and the latter forwarded it to Heraclius.  Heraclius said: ‘Can you find anyone from the tribe of this man who claims to be a prophet?’ The people replied: ‘Yes.’

So I along with some men from of the tribe of Qureish were called, and we went to see Heraclius.  We went, and we were asked to sit in front of him.

Heraclius said: ‘Who amongst you is the nearest relative to the man who claims to be a prophet?’   I replied that I was [Abu Sufyan was the leader of Qureish and was the cousin of Prophet Muhammad].  So they made me sit in front of him and made my companions sit behind me. Then he called upon his translator and said (to him): ‘Tell them ( i.e. Abu Sufyan’s companions) that I am going to ask him (i.e. Abu Sufyan) regarding that man who claims to be a prophet. So, if he tells me a lie, they should contradict him.’  By Allah, had I not been afraid that my companions would consider me a liar, I would have told lies.

Heraclius then said to his translator: ‘Ask him: What is his (i.e. the Prophet’s) family status amongst you?’  I replied: ‘He belongs to a noble family amongst us.’  Heraclius said: ‘Was any of his ancestors a king?’  I replied: ‘No.’  He said: ‘Did you ever accuse him of telling lies before his saying what he has said?’  I replied: ‘No.’  He said: ‘Do the nobles follow him or the poor people?’  I replied: ‘It is the poor who followed him.’  He asked: ‘Is the number of his follower increasing or decreasing?’  I replied: ‘They are increasing.’  He asked: ‘Does anyone renounce his religion (i.e. Islam) after embracing it, being displeased with it?’  I replied: ‘No.’   He asked: ‘Did you fight him?’  I replied: ‘Yes.’  He asked: ‘How was your fighting with him?’  I replied: ‘The fighting between us was undecided and victory was shared by him and us by turns, sometimes he wins and sometimes we win.’   He asked: ‘Did he ever betray?’  I replied: ‘No, and now we are away from him in this truce and we do not know what he will do in it.   Abu Sufyan added: ‘By Allah, I was not able to insert in my speech a word (against him) except that.’ Heraclius asked: ‘Did anybody else (amongst you) ever claimed the same (i.e. Islam) before him?’  I replied: ‘No.

                   Then Heraclius told his translator to tell me (i.e. Abu Sufyan): ‘I asked you about his family status amongst you, and you told me that he comes from a noble family amongst you.  Verily, all Apostles come from the noblest family among their people.  Then I asked you whether any of his ancestors was a king, and you denied that.  Thereupon I thought that had one of his forefathers been a king, I would have said that he (i.e. Muhammad) was seeking to rule the kingdom of his forefathers.  Then I asked you regarding his followers, whether they were the noble or the poor among the people, and you said that they were only the poor (who follow him).  In fact, such are the followers of the Apostles.  Then I asked you whether you have ever accused him of telling lies before saying what he said, and your reply was in the negative.  Therefore, I knew that a man who did not tell a lie to people, could never tell a lie about God.  Then I asked you whether anyone of his followers had renounced his religion (i.e. Islam) after embracing it, being displeased with it, and you denied that.  And such is Faith when it mixes with the cheerfulness of the hearts.  Then I asked you whether his followers were increasing or decreasing.  You claimed that they were increasing.  That is the way of true faith till it is complete.  Then I asked you whether you had ever fought him, and you claimed that you had fought him and the battle between you and him was undecided and the victory was shared by you and him in turns; sometimes he wins and sometimes you do.  Such is the case with true Messengers; they are tested but the final victory is for them.  Then I asked you whether he had ever betrayed; you claimed that he had never betrayed; and indeed true Messengers never betray.  Then I asked you whether anyone had said this statement before him; and you denied that.  Thereupon I thought if somebody had said that statement before him, then I would have said that he was but a man copying some sayings said before him.’

Abu Sufyan said: “Heraclius then asked: ‘What does Muhammad order you to do?’  I replied: ‘’He orders us to pray to God, to pay charity, to keep good relationship with the Kith and kin, and to be chaste.’  Heraclius said: ‘If whatever you have said is true, then he is a true Prophet.  I have known that a true prophet was going to appear, but I never thought that he would be from amongst you.  If I were certain that I can reach him, I would like to meet him and if I were with him, I would wash his feet.  Surely, his kingdom will expand to what is under my feet.’

Then Heraclius asked for the letter of the Messenger of God (Muhammad) and read it wherein was written:

‘In the Name of God, the Most Beneficent, the Most Merciful.  This letter is from Muhammad, Messenger of God, to Heraclius, the sovereign of Byzantine

Peace be upon him who follows the Right Path.  Then, I call you to embrace Islam. Embrace Islam and you will attain salvation, embrace Islam and God will give you a double reward.  But if you reject this message, you will be responsible for the sins of all the people of your kingdom.  God says: {O the people of the Scripture, come to a word common to you and us that we worship None but God, that we associate no partners with Him, and that none of us shall take others as lords besides God. Then, if they turn away, say: “Bear witness that we are Muslims”} (3.64).’

When Heraclius finished reading the letter, people’s voices grew louder near him and there was a great hue and cry, and we were ordered to go out.”  Abu Sufyan added: “While coming out, I said to my companions: “The situation of Ibn Abi Kabsha (i.e. Muhammad) has become strong; even the king of Banu Al- Asfar is afraid of him.”  So I continued to believe that the Messenger of God (Muhammad) would be victorious, till God guided me to embrace Islam.”

Az-Zuhri said: “Heraclius then invited all the chiefs of the Byzantines and had them assembled in his house and said: ‘O group of Byzantines, do you wish to have a permanent success and guidance and that your kingdom should remain with you?’  Upon hearing that invitation, they rushed towards the gate like zebras, but they found them closed.  On seeing their reaction, Heraclius said: ‘Bring them back to me.’  He then addressed them and said: ‘I just wanted to test the strength of your adherence to your religion. Now I have observed of you that which I like.’ Then the people fell in prostration before him and became pleased with him.”  Related by Al-Bukhari with authentic narration.

 

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Prophet Muhammad’s Forgiveness of the Man who Killed his Beloved Uncle, Hamza

       عن أبي هُريرة رضيَ اللَّهُ عنه أَنَّ رسولَ اللَّه صَلّى اللهُ عليهِ وسلَّم قال: « مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ، وَمَا زَادَ اللَّهُ عَبْداً بِعَفْوٍ إِلاَّ عِزّاً، وَمَا تَوَاضَعَ أَحَدٌ للَّهِ إِلاَّ رَفَعَهُ اللَّهُ عَزَّ وجلَّ» .  رواه مسلم والترمذي.

     Narrated Abu Hurairah -may Allah be pleased with him- that Prophet Muhammad -prayer and peace be upon him- said: “Charity does not decrease wealth.  God only increases the honor of the slave who forgives (others).  And no one humbles himself for the sake God, except the Almighty God would raise him.”  Related by Muslim and Al-Tirmidhi.

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Prophet Muhammad’s grandfather, Abdul-Muttalib was one the dignitaries of the tribe of Qureish and one of the most noble in lineage (being a direct descendant of Prophet Ismail son of Prophet Abraham).  Abdul-Muttalib had re-dug the Well of Zamzam in Makkah, and used to feed the pilgrims to Makkah, therefore he received the highest honor and respect.  Abdul-Muttalib was the chief of the clan of Bani Hashim (the tribe of Qureish had many clans, each clan had its chief), and had ten sons (and it was said 12) and six daughters.  Abdul-Muttalib’s tenth child was Abdul-Allah and the most beloved to him.  Abdul-Allah married Aminah and they had a son named Muhammad.  Abdul-Allah died early (25), so Abdul-Muttalib took care of his grandson. Aminah had told her father-in-law that when she gave birth to Muhammad she saw as if a bright light has come out of her and illuminated Al-Sham.  A couple of monks said the same to Abdul-Muttalib, so he said: ‘This son of mine will reach a great status.’  Then Aminah died (at 20) when Prophet Muhammad was six.  When Abdul-Muttalib died (Prophet Muhammad was 8), he asked his eldest live son, Abu Talib, to take care of him.  A couple of knowledgeable people said the same to Abu Talib, so he looked after his nephew with great care.

Thus, Prophet Muhammad had ten uncles (or 12), of whom only four were alive when he was sent with the Divine Message of Islam.  Two of his Uncles embraced Islam: Hamza and Al-Abbas (both were only a couple of years older than him), and two Uncles died as disbelievers: Abu Talib and Abu Lahab.  All three uncles loved him dearly and did everything in their power to protect him, except Abu Lahab who used to abuse him and harm him until God promised Abu Lahab severe punishment in Qur’an.

Prophet Muhammad’s eldest live Uncle Abu Talib used to protect him from Qureish when the Prophet called people to worship one God.  Qureish used to worship idols beside God, and opposed the Prophet’s message.  They tried to persecute him, but Abu Talib stood in their way and defended his nephew.  Abu Talib used to love Prophet Muhammad more than his own sons!  It is related that he used to keep food for him, keep his bed close to his, and even would ask his sons to take Prophet Muhammad’s place for fear Qureish may cause him some harm at night.

When Abu Talib died, Qureish found an opportunity to harm Prophet Muhammad.  They used to harm him both verbally and physically, and yet the Prophet continued to invite them to worship one God, and would endure their persecution patiently.  Once, one of the chiefs of Qureish, Abu Jahl, passed by the Prophet at the Mount of Safa near the Great Mosque in Makkah, and abused him calling him bad names.  The Prophet endured that silently, but a woman who used to live close by heard that.  When the Prophet’s uncle Hamza Ibn Abdil-Muttalib passed by her, she told him of what she saw.  Hamza became angry for his nephew and went to the chief who was sitting among his people.  Hamza hit Abu Jahl hard on the face with a bow that was in his hand, then declared his Islam.

After that Hamza, uncle of the Prophet, always used to protect the Prophet and fight with him.  Then during the Battle of Uhud, Hamza was killed by a slave by the name of Wahshi.  Wahshi’s master, Jubair Ibn Mut’im, had promised Wahshi freedom if he killed Hamza.  Hamza was very brave and no one could get close to him in battle, so Wahshi used a spear to kill Hamza.  Qureish then mutilated the body of Hamza.  When the Prophet saw Hamza’s mutilated body (with his ears and nose cut off, his abdomen slashed, and his liver taken out), he was greatly saddened.  Later, after the Conquest of Makkah Wahshi ran away for fear of retaliation.  But when he heard of the Prophet’s great mercy, he presented himself to him.  Here Wahshi relates his story:

    عن جَعْفَرِ بْنِ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ، قَالَ: ( خَرَجْتُ مَعَ عُبَيْدِ اللَّهِ بْنِ عَدِيِّ بْنِ الْخِيَارِ، فَلَمَّا قَدِمْنَا حِمْصَ قَالَ لِي عُبَيْدُ اللَّهِ: هَلْ لَكَ فِي وَحْشِيٍّ نَسْأَلُهُ عَنْ قَتْلِ حَمْزَةَ؟ قُلْتُ: نَعَمْ‏.‏ وَكَانَ وَحْشِيٌّ يَسْكُنُ حِمْصَ، فَسَأَلْنَا عَنْهُ فَقِيلَ لَنَا: هُوَ ذَاكَ فِي ظِلِّ قَصْرِهِ، كَأَنَّهُ حَمِيتٌ‏.‏ قَالَ فَجِئْنَا حَتَّى وَقَفْنَا عَلَيْهِ بِيَسِيرٍ، فَسَلَّمْنَا، فَرَدَّ السَّلاَمَ، قَالَ وَعُبَيْدُ اللَّهِ مُعْتَجِرٌ بِعِمَامَتِهِ، مَا يَرَى وَحْشِيٌّ إِلاَّ عَيْنَيْهِ وَرِجْلَيْهِ، فَقَالَ عُبَيْدُ اللَّهِ: يَا وَحْشِيُّ أَتَعْرِفُنِي؟  قَالَ فَنَظَرَ إِلَيْهِ ثُمَّ قَالَ: لاَ وَاللَّهِ، إِلاَّ أَنِّي أَعْلَمُ أَنَّ عَدِيَّ بْنَ الْخِيَارِ تَزَوَّجَ امْرَأَةً يُقَالُ لَهَا أُمُّ قِتَالٍ بِنْتُ أَبِي الْعِيصِ، فَوَلَدَتْ لَهُ غُلاَمًا بِمَكَّةَ، فَكُنْتُ أَسْتَرْضِعُ لَهُ، فَحَمَلْتُ ذَلِكَ الْغُلاَمَ مَعَ أُمِّهِ، فَنَاوَلْتُهَا إِيَّاهُ، فَلَكَأَنِّي نَظَرْتُ إِلَى قَدَمَيْكَ‏.‏ قَالَ فَكَشَفَ عُبَيْدُ اللَّهِ عَنْ وَجْهِهِ ثُمَّ قَالَ: أَلاَ تُخْبِرُنَا بِقَتْلِ حَمْزَةَ؟ قَالَ نَعَمْ، إِنَّ حَمْزَةَ قَتَلَ طُعَيْمَةَ بْنَ عَدِيِّ بْنِ الْخِيَارِ بِبَدْرٍ، فَقَالَ لِي مَوْلاَىَ جُبَيْرُ بْنُ مُطْعِمٍ إِنْ قَتَلْتَ حَمْزَةَ بِعَمِّي فَأَنْتَ حُرٌّ، قَالَ فَلَمَّا أَنْ خَرَجَ النَّاسُ عَامَ عَيْنَيْنِ ـ وَعَيْنَيْنِ جَبَلٌ بِحِيَالِ أُحُدٍ، بَيْنَهُ وَبَيْنَهُ وَادٍ ـ خَرَجْتُ مَعَ النَّاسِ إِلَى الْقِتَالِ، فَلَمَّا اصْطَفُّوا لِلْقِتَالِ خَرَجَ سِبَاعٌ فَقَالَ: هَلْ مِنْ مُبَارِزٍ؟ قَالَ فَخَرَجَ إِلَيْهِ حَمْزَةُ بْنُ عَبْدِ الْمُطَّلِبِ فَقَالَ: يَا سِبَاعُ يَا ابْنَ أُمِّ أَنْمَارٍ مُقَطِّعَةِ الْبُظُورِ، أَتُحَادُّ اللَّهَ وَرَسُولَهُ صلى الله عليه وسلم؟ قَالَ ثُمَّ شَدَّ عَلَيْهِ فَكَانَ كَأَمْسِ الذَّاهِبِ ـ قَالَ ـ وَكَمَنْتُ لِحَمْزَةَ تَحْتَ صَخْرَةٍ فَلَمَّا دَنَا مِنِّي رَمَيْتُهُ بِحَرْبَتِي، فَأَضَعُهَا فِي ثُنَّتِهِ حَتَّى خَرَجَتْ مِنْ بَيْنِ وَرِكَيْهِ ـ قَالَ ـ فَكَانَ ذَاكَ الْعَهْدَ بِهِ، فَلَمَّا رَجَعَ النَّاسُ رَجَعْتُ مَعَهُمْ فَأَقَمْتُ بِمَكَّةَ، حَتَّى فَشَا فِيهَا الإِسْلاَمُ، ثُمَّ خَرَجْتُ إِلَى الطَّائِفِ، فَأَرْسَلُوا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم رَسُولاً، فَقِيلَ لِي إِنَّهُ لاَ يَهِيجُ الرُّسُلَ، قَالَ فَخَرَجْتُ مَعَهُمْ حَتَّى قَدِمْتُ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَلَمَّا رَآنِي قَالَ: ‏”‏ آنْتَ وَحْشِيٌّ؟‏”‏‏، قُلْتُ: نَعَمْ‏.‏ قَالَ: ‏”‏ أَنْتَ قَتَلْتَ حَمْزَةَ؟‏”،‏ قُلْتُ: قَدْ كَانَ مِنَ الأَمْرِ مَا بَلَغَكَ‏.‏ قَالَ: ‏”‏ فَهَلْ تَسْتَطِيعُ أَنْ تُغَيِّبَ وَجْهَكَ عَنِّي‏”‏‏.‏ قَالَ: فَخَرَجْتُ).  رواه البخاري.

                       Narrated Ja’far Ibn Amr Ibn Umayya Al-Damri said (English translation): “I went out on a journey with Ubaidul-Allah Ibn Adi Ibn Al-Khiyar. When we reached Hims (a town in Syria), Ubaidul-Allah Ibn Adi said to me: ‘Would you like to see Wahshi so that we may ask him about the killing of Hamza?’ I replied: ‘Yes.’ Wahshi used to live in Hims. We inquired about him and somebody said to us: ‘He is there in the shade of his palace, as if he were a full water skin [to indicate that he was heavyset].’ So we went up to him, and when we were at a short distance from him, we greeted him and he greeted us in return.

Ubaidul-Allah was masking his face with his turban so that only his eyes and feet could be seen.  Ubaidul-Allah said: ‘O Wahshi! Do you know me?’  Wahshi looked at him and then said: ‘No, by Allah! But I know that Adi Ibn Al-Khiyar married a woman called Umm Qital, the daughter of Abu Al-Ees, and she delivered a boy for him at Makkah, and I looked for a wet nurse for that child. Once I carried that child along with his mother and then I handed him over to her, and your feet resemble the feet of that child.’ [This indicates the astuteness and sharpness of Wahshi for the man in front of him was indeed that child].

Then Ubaidul-Allah uncovered his face and said to Wahshi: ‘Will you tell us (the story of) the killing of Hamza?’  Wahshi replied: ‘Yes. Hamza killed Tu’eima Ibn Adi Ibn Al-Khiyar at Badr [who challenged the Muslims during the Battle of Badr], so my master, Jubair Ibn Mut’im said to me: ‘If you kill Hamza in revenge for my uncle, then you will be set free.’

When the people set out (the next year for the battle of Uhud) in the year of ‘Ainain (Ainain is a mountain near the mountain of Uhud), I went out with the people for the battle. When the army aligned for the fight, Siba’ came out and said: ‘Is there anyone to accept my challenge to a duel?’ Hamza Ibn Abdil-Muttalib came out and said: ‘O Siba’, O son of Umm Anmar, the one who circumcises other ladies! Do you challenge Allah and His Messenger?’  Then Hamza charged and killed him, causing him to be non-extant like the bygone yesterday.  I hid myself under a rock, and when Hamza came near me, I threw my spear at him, driving it into his umbilicus so that it came out through his back, causing him to die.

When all the people returned to Makkah, I too returned with them (and my master set me free). I stayed there till Islam spread to it.  So I left for Al-Ta’if, and when the people of Al-Ta’if sent their messengers to Prophet Muhammad, I was told that the Prophet -prayer and peace be upon him- did not harm the messengers; so I too went out with them till I reached Prophet Muhammad and declared my Islam.

When Prophet Muhammad saw me, he said: ‘Are you Wahshi?’ I said: ‘Yes.’  He said: ‘Was it you who killed Hamza?’ I replied: ‘What you have been told did take place (and I told him the whole story).’  He (forgave me but) said: ‘Can you hide your face from me?’  So I left.”    Related by Al-Bukhari.

 

Thus, we see the great forgiveness of Prophet Muhammad.  Though he felt great pain and sadness for the murder and mutilation of his beloved uncle, Hamza, and though he had the power to punish Wahshi who had killed Hamza, Prophet Muhammad showed his great moral character and forgave Wahshi when he came to him repentant and declaring Islam.  But because of the painful reminder of his uncle’s death every time he saw Wahshi, he asked him not to show his face.  Therefore, Wahshi used to sit behind the Prophet till his death, but he was forgiven.

There is a great lesson for us in this story, and that is instead of harboring hatred and malice, instead of seeking retaliation and revenge, we need to learn to forgive and spread justice and peace.  And just as we would like others to forgive us when we do them some wrong, we should learn to forgive others as well. And God knows best.

 

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Prophet Muhammad – Forgiving and Kind

     قال الله تعالى: { لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ} التوبة 128.

      Allah -the Exalted- says: { Verily, there has come to you a Messenger (Muhammad) from among yourselves. It grieves him what you suffer.  He is concerned over you, and to the believers he is kind and merciful} (Surah 9, verse 128).

    عن عَائِشَةَ رضى الله عنها أَنَّها قالت: ( مَا انْتَقَمَ رَسُولُ اللَّهِ صلى الله عليه وسلم لِنَفْسِهِ فِي شَىْءٍ قَطُّ، إِلاَّ أَنْ تُنْتَهَكَ حُرْمَةُ اللَّهِ، فَيَنْتَقِمَ بِهَا لِلَّهِ). متفق عليه.‏

            Narrated Aisheh (Wife of the Prophet) -may Allah be pleased with her- said: “Prophet Muhammad -prayer and peace be upon him- never took revenge over anybody for himself, unless the limits of Allah were violated then he would serve justice for Allah’s sake.” Related by Al-Bukhari and Muslim.

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Prophet Muhammad urged the Muslims to show forgiveness and kindness to others.  Not only did he express that in words, but he also accompanied it with action.  If we study the biography of Prophet Muhammad -prayer and peace be upon him, we see instance after instance of forgiveness and largess.

The most clear instance of Prophet Muhammad’s great forgiveness appears in his treatment of the tribe of Qureish after the Conquest of Makkah.

Prophet Muhammad -prayer and peace be upon him- spent thirteen years in Makkah inviting his people to Islam.  During this period, his tribe Qureish not only refused his invitation but persecuted him and his followers.  Qureish used to worship idols, and vehemently rejected the call to worship one God.  They believed in God, but associated other idols in worship as well.  As the Prophet explained his divine message, and as people saw the true divine and noble nature of his message, many people embraced Islam and devoted their worship to one God only.  However, the chiefs and powerful men of Qureish insisted on their belief, and moreover started harming and torturing those who followed Prophet Muhammad, and employed many methods to make them renounce their religion.

In response to this persecution, Prophet Muhammad -prayer and peace be upon him- allowed his followers to migrate to Ethiopia first, and to Al-Medina later.  Al-Medinah is located around 210 miles north of Makkah, and at the time was populated by a tribe called Al-Ansar.  Beside Al-Ansar Tribe, many Jews had moved to Al-Medinah as they determined it to be the place where the next true prophet would appear.  The Ansar used to worship idols, while the Jews used to worship God.  The Jews often used to warn the Ansar that soon a true prophet will come then they will kill all of Ansar.  Therefore, when some Ansari men heard of Prophet Muhammad, they remembered the warning of the Jews and readily accepted his prophet-hood and believed him in his Divine message.  Finally, Prophet Muhammad -prayer and peace be upon him- migrated to Al-Medinah and the whole town embraced Islam vowing their allegiance to God and His true Messenger.

Qureish had decided to kill Prophet Muhammad by asking each sub-tribe to send a man to participate in killing Prophet Muhammad.  God revealed their plan to Prophet Muhammad and commanded him to migrate to Al-Medinah.  Qureish promised 100 camels for whoever caught the Prophet dead or alive, but he evaded them and reached Al-Medinah safely.

Once in Al-Medinah, the tribe of Qureish organized many military expeditions and armies to defeat the now Muslim Ansar tribe and Prophet Muhammad.  After a number of battles, both sides signed a peace treaty named Al-Hudeibiyah Treaty that favored the tribe of Qureish, but the Prophet looking for peace signed it.  When Qureish violated the treaty, Prophet Muhammad with the permission of God decided to march to Makkah, his birthplace and the starting point of his Divine true message.

The Muslim marched in large numbers to Makkah and overcame the minor resistance they faced.  When they entered Makkah, there were many of idols around Ka’bah in the Great Sacred Mosque of Makkah.  The Prophet had all of them destroyed.

                   The Forgiveness of Prophet Muhammad appeared even before he entered Makkah.  Prophet Muhammad had it announced that whoever stayed in his house or in the house of Abu Sufayn, then no harm will come to him.  Thus, instead of killing and pillaging the tribe that spent every penny opposing and fighting him and his followers, he granted them general amnesty.  The tribe of Qureish, who always fought the Muslims, tortured them, and killed many of them, now could see the real high moral character of Prophet Muhammad and his followers.

    عنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم عَامَ الْفَتْحِ جَاءَهُ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ بِأَبِي سُفْيَانَ بْنِ حَرْبٍ فَأَسْلَمَ بِمَرِّ الظَّهْرَانِ، فَقَالَ لَهُ الْعَبَّاسُ: يَا رَسُولَ اللَّهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ يُحِبُّ هَذَا الْفَخْرَ فَلَوْ جَعَلْتَ لَهُ شَيْئًا،‏ قَالَ: «‏ نَعَمْ، مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ، وَمَنْ أَغْلَقَ عَلَيْهِ بَابَهُ فَهُوَ آمِنٌ» .  رواه أبو داود.

Narrated Ibn Abbas said (English translation): “Al-Abbas Ibn Abdil-Muttalib (uncle of the Prophet) brought Abu Sufyan Ibn Harb (Leader of Qureish) to Prophet Muhammad just before the Conquest of Makkah.  Abu Sufyan embraced Islam at a place called Marr Adhahran.  Then Al-Abbas said to the Prophet: ‘O Messenger of Allah, Abu Sufyan is a man who likes the common distinction and pride, if you may do something for him.’  Prophet Muhammad -prayer and peace be upon him- said: ‘Yes, whoever enters the house of Abu Sufyan is safe, and whoever closes his house door on himself is safe.’ ”  Related by Abu Dawood.

Then after the Muslims entered Makkah, the tribe of Qureish wanted to know their fate and went to Prophet Muhammad to ask him.

عَنْ أَبِي يُوسُفَ أَنَّ النبي صلى الله عليه وسلم قَالَ لَقريش حِينَ اجْتَمَعُوا فِي الْمَسْجِدِ: مَا تَرَوْنَ أَنِّي صَانِعٌ بِكُمْ؟ قَالُوا: خَيْرًا، أَخٌ كَرِيمٌ وَابْنُ أَخٍ كَرِيمٍ، قَالَ: اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ. رواه البيهقي.

          Abu Yoosuf related (English translation): “After the Conquest of Makkah, the tribe of Qureish gathered in the Great Mosque, so Prophet Muhammad -prayer and peace be upon him- asked them: ‘What do you think I am going to do with you?’  They replied: ‘We only expect forgiveness and pardon from an honorable generous brother, and an honorable generous nephew.’  So Prophet Muhammad -prayer and peace be upon him- said: ‘Then you may go, for you are the freed ones.’ ”  Related by Al-Beihaqi.

          Thus, we see the true moral character of Prophet Muhammad.  He forgave the tribe of Qureish after all their animosity, harm and opposition.  As a result, even his harshest opponents and sworn enemies among Qureish embraced Islam, some reluctantly at first but soon marveled and basked in the peace and justice of the true Divine message of Prophet Muhammad.

In fact, at the time of Prophet Muhammad many people of different religions used to come to see Prophet Muhammad and test his morals and outward actions.  They would set certain moral tests to see if Muhammad is a true Prophet.  Some Christians tested his acceptance of charity, but when he refused they recognized his sincerity and renunciation of the worldly life.  Some Jews tested his knowledge, and asked him deep esoteric questions that only they knew.  Prophet Muhammad -prayer and peace be upon him- answered all of their questions correctly as they stated.  Some pagans tested his justice and judgment, and Prophet Muhammad ruled with justice and avoided any bias.

To the extent that some famous rulers and kings accepted his true message based on his call to moral character and noble personal action.  The King of Ethiopia wept with tears when he heard the Qur’an then embraced Islam.  The Roman Emperor, Heraculius, asked Abu Sufyan (the chief of Qureish) about Prophet Muhammad and then marveled at his moral character, admitting that such moral behavior and justice only indicates a true Prophet of God.  The ruler of Yamamah, Thumamah Ibn Uthal, was captured by the Muslims.  The Prophet kept him for three days and then forgave him, releasing him.  During those three days, he was shown the real moral character of the Prophet and his kind treatment.  After his release, the Ruler of Yamamah declared Islam and then said his famous statement:

‘By God, O Muhammad, there was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me.  By God, there was no religion most disliked by me than yours, but now your religion (of Islam) is the most beloved religion to me. And by God, there was no city most disliked by me than your town, but now your town is the most beloved city to me.’

Thus, we see that the high moral code of Prophet Muhammad and his noble action including his great mercy and forgiveness set him apart and give credence to his true Divine Message, for Mercy and Forgiveness are characteristics that God often attributes to Himself.  Righteous people who follow God’s command, not only call for such moral traits but embody them in action as well.  And Allah knows best.

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A Mercy to Mankind

     قال الله تعالى: { وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ} سورة الأنبياء، آية 107.

      Allah -the Exalted- says: { Verily, We have sent you (O Muhammad) but as a mercy for the worlds} (Surah 21, verse 107).

   عن عائشة رضي اللَّه عنها أَنها قالت للنبيِّ صَلّى اللهُ عليهِ وسلَّم: هل أَتى عَلَيْكَ يَوْمٌ كَانَ أَشدَّ مِنْ يوم أُحُدٍ؟ قال: « لَقَدْ لَقِيتُ مِنْ قَومِكِ، وكَان أَشدُّ ما لَقِيتُ مِنْهُمْ يوْم العقَبَةِ، إِذْ عرَضْتُ نَفسِي على ابْنِ عَبْدِ يَالِيلَ ابنِ عبْدِ كُلال، فلَمْ يُجبنِى إِلى ما أَردْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ على وَجْهِي، فلَمْ أَسْتَفِقْ إِلاَّ وَأَنا بقرنِ الثَّعالِبِ، فَرفَعْتُ رأْسِي فَإِذا أَنَا بِسحابَةٍ قَد أَظلَّتني، فنَظَرتُ فَإِذا فِيها جِبريلُ عليه السلام، فنَاداني فقال: إِنَّ اللَّه تعالى قَد سَمِع قَولَ قومِك لَكَ، وَما رَدُّوا عَلَيكَ، وَقد بعثَ إِلَيك ملَكَ الجبالِ لِتأْمُرهُ بما شِئْتَ فِيهم، فَنَادَانِي ملَكُ الجِبَالِ فَسلَّمَ عَليَّ ثُمَّ قال: يا محمَّد إِنَّ اللَّه قَد سمعَ قَولَ قَومِكَ لَكَ، وأَنَا مَلَكُ الجِبالِ، وقَدْ بَعَثَني رَبِّي إِلَيْكَ لِتأْمُرَني بِأَمْرِكَ، فَمَا شئتَ: إِنْ شئْتَ أَطْبَقْتُ عَلَيهمُ الأَخْشَبَيْن»، فقال النبي صَلّى اللهُ عليهِ وسلَّم: « بلْ أَرْجُو أَنْ يُخْرِجَ اللَّه مِنْ أَصْلابِهِم منْ يعْبُدُ اللَّه وَحْدَهُ لا يُشْرِكُ بِهِ شَيْئاً».  متفقٌ عليه .

          Narrated Aishah -may Allah be pleased with her- that she asked Prophet Muhammad -prayer and peace be upon him (English translation): “Have you encountered a day harder than the Day of Uhud?”

Prophet Muhammad -prayer and peace be upon him- replied: “I have experienced many hardships at the hand of your tribe [Qureish], but the greatest ordeal I experienced was on the day of ‘Aqaba when I presented myself to Ibn Abdi-Yalail Ibn Abdi-Kulal [in Al-Taif] and he did not respond to my invitation (to Islam).  So I departed, overwhelmed with distress, and proceeded on, and could not relax till I found myself at Qarn Al-Tha’alib where I lifted my head towards the sky and suddenly saw a cloud shading me.

I looked up and saw Angel Gabriel -peace be upon him- in it.  He called me and said: ‘The Almighty God has heard the speech of your people to you, and their reaction to your invitation.  So He has sent the Angel of the Mountains to you so that you may order him to do whatever you wish with these people.’

The Angel of the Mountains called and greeted me, and then said: ‘O Muhammad, God has heard the speech of your people to you.  I am the Angel of the Mountain, and my Lord has sent me to you to do as you command me.  Order whatever you wish; if you like I will let Al-Akh-Shabain (i.e. the two mountains surrounding Makkah) fall and crush them!’  The Prophet -prayer and peace be upon him- said: ‘I rather hope that Allah will produce from their descendants, people who will worship Allah alone and ascribe no partners with Him.’ ”  Related by Al-Bukhari and Muslim.

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The Almighty God describes Prophet Muhammad as a mercy to mankind, and in another verse as compassionate, kind, and merciful.  God is the Most Merciful, and all of His prophets and messengers were sent with this main message of mercy.  Indeed, Mercy is a divine characteristic that distinguishes the righteous and pious from the oppressors and the unjust.  Therefore, Prophet Muhammad -prayer and peace be him- instructed us:

    عن عبد الله بن عمرو بن العاص رضي الله عنهما أنَّ رسولَ الله صَلّى اللهُ عليهِ وسلَّم قال: « الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ» .  رواه أبو داود والترمذي.

     Narrated Abdul-Allah Ibn Amr Ibn ‘Aas -may Allah be pleased with them- that Prophet Muhammad -prayer and peace be upon him- said (English translation):

“The merciful ones will be shown mercy by the Most Merciful (God).  Be merciful to those on earth, the One in heaven will be merciful to you.”

Related by Abu Dawood and Al-Tirmidhi.

  If we study the biography of Prophet Muhammad (Seerah), we see many instances of his great mercy, kindness and compassion.  Not only did Prophet Muhammad show mercy to his followers but to all mankind, even to animals and plants.  The above story is a true story that was related by both Al-Bukhari and Muslim, something that testifies to its authenticity.

When the tribe of Qureish persecuted Prophet Muhammad and his companions in Makkah, the Prophet sought support and refuge in another tribe and town, namely the tribe of Thaqeef in Al-Ta’if.  But when the Prophet went there, not only did they refuse his invitation, they also asked their young and urchins to throw stones at his feet and drive him out.  When the Prophet reached the outskirts of the town, he passed by a farm owned by two chiefs of Qureish, Utbah and Sheibah sons of Rabee’ah.  When they saw the condition of their fellow tribesman, they sent some grapes with their Christian servant Addas.

Ibn Hisham related in “The Prophet’s Biography”: “Addas placed some grapes on a plate and presented it to Prophet Muhammad.  Prophet Muhammad -prayer and peace be upon him- said Bismil-llah (in the name of God) and then ate from it.  Addas was surprised by his speech, so asked: ‘By God, the people of this land do not utter these words.’ 

Prophet Muhammad asked him: ‘And which land do you come from? And what is your religion?’  Addas replied: ‘I am Christian, and I am from Neenwa (Nineveh).’  Prophet Muhammad said: ‘The town of the of the righteous man, Yoonus Ibn Matta (Jonah).’  Addas was astonished and asked: ‘And how do you know about Yoonus Ibn Matta (Jonah)?’  Prophet Muhammad replied: ‘We are brothers, Yoonus (Jonah) was a prophet and I am a prophet.’  Addas knew the true message of Prophet Muhammad and accepted Islam on the spot, and then knelt down to kiss the hands and feet of the Prophet.”  Seerah Ibn Hisham.

Prophet Muhammad then headed back to Makkah, with a heavy heart but full trust in God.  On the way, he invoked God, seeking His help and support.  And how soon does God respond to his supplication, for soon God sent him the Angel of the Mountains to order as he likes.  The Angel of the Mountains addressed Prophet Muhammad directly and let him choose the type of annihilation for his people.

          Here we see the true mercy of Prophet Muhammad, for here was the tribe of Qureish, who had called him bad names, had accused him falsely of different things, and had harmed him in every way possible.  And yet Prophet Muhammad showed great mercy not only to his followers but to his foes as well.  He said to the Angel of Mountains: Rather, I hope God will guide them, and if not then guide their children.

The Almighty God has praised Prophet Muhammad in Qur’an and stated that this mercy is a blessing of God on him, and had the Prophet been rude and churlish then people would have turned away from him.  But due to his great mercy, kindness and mercy, people admire Prophet Muhammad and follow his example in obedience to God and good morals.

      قال الله عز وجل: { فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ} آل عمران 159.

    God the Almighty says (English translation): {And by the mercy of God, you (O Muhammad) dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you} (Surah 3, verse 159).

          In response to this true and loving feelings, the invocation of Prophet Muhammad was again granted, and many of his sworn enemies became his staunch followers and allies.  Not only that, but once they came to know Prophet Muhammad’s high moral character and his true message, they declared their deepest love for him.

Omar Ibn Al-Khattab took his sword to kill him, but had a chance to listen to Qur’an.  Upon hearing it, Omar was overwhelmed by its deep meaning and embraced Islam.  Then Omar became one of the Prophet’s strongest supporters and defenders.

Abu Sufyan, the Supreme Chief of Qureish, who fought Prophet Muhammad at every opportunity, finally embraced Islam and declared his greatest love for Prophet Muhammad.

Abu Jahl, an enemy of the Muslims, died as a disbeliever.  But his son Ikrimah Ibn Abi Jahl who fought with his father, finally embraced Islam and became a great defender of Islam and the Muslims.

Hind Bint Utbah, whose father, uncle and brother were killed as disbelievers during the battle of Badr, hated the Muslims and fought them along with her husband Abu Sufyan with all her might.  She also participated in the mutilation of the Prophet’s uncle Hamza.  But after the Conquest of Makkah, she embraced Islam.  After she came to know Prophet Muhammad and his true message, she went to Prophet Muhammad and said:

          عن عائشة رضي الله عنها، قَالَتْ: ( جَاءَتْ هِنْدٌ بِنْتُ عُتْبَةَ بْنِ رَبِيعَةَ فَقَالَتْ: يَا رَسُولَ اللَّهِ، وَاللَّهِ مَا كَانَ عَلَى ظَهْرِ الأَرْضِ خِبَاءٌ أَحَبَّ إِلَىَّ مِنْ أَنْ يَذِلُّوا مِنْ أَهْلِ خِبَائِكَ وَمَا أَصْبَحَ الْيَوْمَ عَلَى ظَهْرِ الأَرْضِ خِبَاءٌ أَحَبَّ إِلَىَّ مِنْ أَنْ يَعِزُّوا مِنْ أَهْلِ خِبَائِكَ). رواه البخاري ومسلم.

     Narrated Aishah -may Allah be pleased with her- said (English translation): “Hind Bint Utbah Ibn Rabee’ah, came to Prophet Muhammad -prayer and peace be upon him- and said:

O Messenger of God, I swear by God that there was no household upon the face of the earth that I wished to be disgraced and degraded more than your household.  But today there is no household on the face of the earth that I wish to be honored and revered more than your household.”  Related by Al-Bukhari and Muslim with authentic narration.

Then indeed we see how Prophet Muhammad was sent as a mercy to mankind, who was sent with true guidance and to show people the right path to God.  We see the great moral character and standards that Prophet Muhammad had and which he instructed his followers to have.  We see the great mercy he showed not only to his followers but to all mankind.  And finally, we see how when people really came to know Prophet Muhammad, they declared their utmost and deepest love for such a noble and blessed true prophet of God.

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Good Morals In Qur’an

قال الله تعالى: { إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ} النحل 90.

Allah -the Exalted- says: {Verily, Allah orders justice, kindness, and giving (help) to the relatives, and He forbids immoral sins evil and oppression.  He admonishes you that perhaps you may take heed} (Surah 16, verse 90).

It is narrated that Al-Hasan Al-Basri recited this verse and then said: “The Almighty God has combined all good and all evil in this one verse.  I swear by God, ‘justice and kindness’ left nothing of the obedience of God but included it, and ‘immoral sins and evil’ left nothing of the disobedience of God but included it.”

    وعن ابن عباس رضي الله عنهما، قال: ( بَيْنَمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِفِنَاءِ بَيْتِهِ بِمَكَّةَ جَالِسٌ، إِذْ مَرَّ بِهِ عُثْمَانُ بْنُ مَظْعُونٍ، فَكَشَرَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم: “أَلَا تَجْلِسُ؟” قَالَ : بَلَى. قَالَ: فَجَلَسَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُسْتَقْبِلَهُ، فَبَيْنَمَا هُوَ يُحَدِّثُهُ إِذْ شَخَصَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِبَصَرِهِ إِلَى السَّمَاءِ، فَنَظَرَ سَاعَةً إِلَى السَّمَاءِ، فَأَخَذَ يَضَعُ بَصَرَهُ حَتَّى وَضَعَهُ عَلَى يَمِينِهِ فِي الْأَرْضِ، فَتَحَرَّفَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ جَلِيسِهِ عُثْمَانَ إِلَى حَيْثُ وَضَعَ بَصَرَهُ، وَأَخَذَ يُنْغِضُ رَأْسَهُ كَأَنَّهُ يَسْتَفْقِهُ مَا يُقَالُ لَهُ، وَابْنُ مَظْعُونٍ يَنْظُرُ ، فَلَمَّا قَضَى حَاجَتَهُ وَاسْتَفْقَهَ مَا يُقَالُ لَهُ، شَخَصَ بَصَرُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى السَّمَاءِ كَمَا شَخَصَ أَوَّلَ مَرَّةٍ، فَأَتْبَعَهُ بَصَرَهُ حَتَّى تَوَارَى فِي السَّمَاءِ، فَأَقْبَلَ إِلَى عُثْمَانَ بِجِلْسَتِهِ الْأُولَى، قَالَ: يَا مُحَمَّدُ، فِيما كُنْتُ أُجَالِسُكَ وَآتِيكَ، مَا رَأَيْتُكَ تَفْعَلُ كَفِعْلِكَ الْغَدَاةَ! قَالَ: “وَمَا رَأَيْتَنِي فَعَلْتُ؟” قَالَ: رَأَيْتُكَ تَشْخَصُ بِبَصَرِكَ إِلَى السَّمَاءِ، ثُمَّ وَضَعْتَهُ حَيْثُ وَضَعْتَهُ عَلَى يَمِينِكَ، فَتَحَرَّفْتَ إِلَيْهِ وَتَرَكْتَنِي، فَأَخَذْتَ تُنْغِضُ رَأْسَكَ كَأَنَّكَ تَسْتَفْقِهُ شَيْئًا يُقَالُ لَكَ. قَالَ: “وَفَطِنْتَ لِذَاكَ؟” قَالَ عُثْمَانُ: نَعَمْ. قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “أَتَانِي رَسُولُ اللَّهِ آنِفًا، وَأَنْتَ جَالِسٌ”، قَالَ: رَسُولُ اللَّهِ ؟ قَالَ: “نَعَمْ”. قَال : فَمَا قَالَ لَكَ؟ قَالَ: { إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ}” سورة النحل آية 90. قَالَ عُثْمَانُ: فَذَلِكَ حِينَ اسْتَقَرَّ الْإِيمَانُ فِي قَلْبِي ، وَأَحْبَبْتُ مُحَمَّدًا). رواه أحمد وصححه، ورواه البخاري في الأدب المفرد، وابن أبي حاتم والطبراني وابن مردويه.

          Narrated Abdul-Allah Ibn Abbas -may Allah be pleased with them- said: “While Prophet Muhammad -prayer and peace be upon him- was sitting in the courtyard of his house in Makkah, Othman Ibn Madh’oon passed by and smiled at the Prophet.  Prophet Muhammad -prayer and peace be upon him- said to Othman Ibn Madh’oon: ‘Why don’t you sit down?’ Othman replied: ‘Yes, I will.’

So Prophet Muhammad -prayer and peace be upon him- sat facing Othman.  While he was conversing with him, the Prophet -prayer and peace be upon him- stared up at the sky.

Prophet Muhammad -prayer and peace be upon him- kept looking up at the sky for a while.  He then brought his gaze down until he was looking at the ground to his right. Then he turned slightly away from his companion Othman to where he was looking. Then he began to tilt his head as if trying to understand something, while Othman Ibn Madh’oon was looking on.

When the matter was finished and he had understood what had been said to him, Prophet Muhammad stared at the sky again as he had done the first time, looking at whatever he could see until it disappeared.  Then he turned back and sat facing Othman again.

Othman said: ‘O Muhammad, I have accompanied and sat with you before, but I have never seen you do anything like you did today.’  Prophet Muhammad said: ‘What did you see me do?’  Othman said: ‘I saw you staring at the sky, then you lowered your gaze until you were looking to your right, then you turned to him and left me. Then you tilted your head as if you were trying to understand something that was being said to you.’  Prophet Muhammad asked: ‘Did you notice that?’  Othman replied: ‘Yes’.

Prophet Muhammad -prayer and peace be upon him- said: ‘A messenger from God (Angel Gabriel) came to me just now, while you were sitting.’  Othman asked: ‘A messenger from God?’ Prophet Muhammad said: ‘Yes.’  Othman asked: ‘And what did he say to you?’

Prophet Muhammad -prayer and peace be upon him- recited the verse of God that was revealed to him just then: ‘{Verily, God orders justice, kindness, and giving (help) to the relatives; and He forbids immoral sins, evil and oppression.  He admonishes you that perhaps you may take heed} (Surah 16, verse 90).’

Othman Ibn Madh’oon said: ‘That was when faith (and belief in Prophet Muhammad’s true message) was established in my heart (after what I saw and heard of the verses of God) and I began to earnestly love Muhammad -prayer and peace be upon him.’ ”  Related by Ahmad with a good narration.

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“He Had the Best Moral Character”

    عن أنس بن مالك رضي الله عنه قال: ( خَدَمْتُ النَّبِيَّ ‏صَلّى اللهُ عليهِ وسلَّم عَشْرَ سِنِينَ فما قالَ لِي أُفٍّ قَطُّ، وما قالَ لِشَيْءٍ صَنَعْتُهُ لِمَ صَنَعْتَهُ وَلَا شَيْءٍ تَرَكْتُهُ لِمَ تَرَكْتَهُ، وكان رسولُ الله ‏صَلّى اللهُ عليهِ وسلَّم مِنْ أَحْسَنِ النَّاسِ خُلُقًا، ولا مَسَسْتُ خَزًّا قَطُّ ولا حَرِيرًا ولا شَيْئًا كَانَ أَلْيَنَ مِنْ كَفِّ رَسُولِ اللَّهِ ‏صَلّى اللهُ عليهِ وسلَّم، ولا شَمَمْتُ مِسْكًا قَطُّ وَلَا عِطْرًا كَانَ أَطْيَبَ مِنْ عَرَقِ رَسُولِ اللَّهِ صَلّى اللهُ عليهِ وسلَّم). رواه الترمذي، وأخرجه الشيخان.

   Narrated Anas Ibn Malik -may Allah be pleased with him- said: “I served Prophet Muhammad -prayer and peace be upon him- for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: ‘Why did you do that’.  And he never said to me concerning something I had not done: ‘Why did you not do this’. He had the best Moral character.

I never touched any silk or anything else that was softer than the palm of the Messenger of Allah -prayer and peace be upon him.  And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allah -prayer and peace be upon him.”  Related by Al-Tirmidhi, also related by Al-Bukhari and Muslim.

Narrated Ibrahim Ibn Muhammad (one of the children of Ali Ibn Abi Talib): When Ali Ibn Abi Talib -may Allah be pleased with him- described Prophet Muhammad -prayer and peace upon him, he would say:

“Prophet Muhammad’s face was round a little.  His skin was white tinged with red.  He had black eyes with long eyelashes.  His joints and shoulder joints were rather large. He had little hair extending from his chest down to his navel, but the rest of his body was almost hairless. He had thick fingers and toes.

While walking, he lifted his feet off the ground, as if he had been walking down a slope.  When he turned, he turned fully. The Prophet-hood Seal was between his shoulders.

Prophet Muhammad -prayer and peace upon him- is the Seal of Prophets.  He was the most generous and the most kind.  He was the most truthful among people.  He was the easiest to deal with and the noblest of companions.

  Whoever saw Prophet Muhammad unexpectedly would fear him and revere him.  And whoever got acquainted with him, would like him.  Anyone describing him would say: ‘I have never seen such a person neither before nor after seeing him.’ ”

Related by Al-Tirmidhi.

Obsession and Preoccupation with the Worldly Life

          If we reflect back to our childhood and the old days, we will see one thing standing out: the easy, cheerful and carefree time we used to enjoy.  Move to present day and one wonders what happened to our world.  Now many people seem to be preoccupied and afflicted with worries of all types.  No longer can one enjoy a peaceful life away from anxieties, fears, dreads, and outright panic and stresses.  Modern life is a lot more advanced, but it seems there is a negative side associated with it.  Does Islam have any remedy for that?

Indeed, Islam defined the purpose of this life from the outset, and encouraged the believers to try to fulfill and reach that real goal of life.

Allah -the Exalted- says in Qur’an: {

  1. And I (God) did not create the jinn and mankind except to worship Me (Alone).
  2. I seek not any provision from them nor do I ask that them to feed Me.
  3. Verily, Allah is the All-Provider, Owner of Power and Strength} (Surah 51, verses 56-58).

Thus, God declares that the real purpose of this life is to worship Him alone, obey His commands, and believe in all of His true messengers (From Prophet Adam, to Prophet Noah, Prophet Abraham, Prophet Moses, Prophet Jesus, to Prophet Muhammad).  Whoever does that then God has promised him a peaceful life in this world and an eternal bliss in Paradise.  But when a human forgets that fact and starts focusing on the worldly life then that peace is lost and new worries and anxieties start developing.

There is a famous proverb that states: ‘Too much bursts the bag’, and if we think about it we see how true this statement is.  Too much food turns out to be bad for health, too much drink can have fatal consequences, and so on.  Excessiveness always leads to negative effects and undesirable consequences.

The same is true for the worldly life.  When we become too engrossed in the world and start forgetting and neglecting the real purpose of life, we are struck with new worries and anxieties that did not afflict us before.  When we give preference to this life over the Hereafter, we start losing faith and peace of mind and soul, thus shattering our sense of tranquility and contentment.  And when we devote our attention and focus to this world and forget the other world, we start losing the real blessings from heavens and must contend with new traits that we didn’t have before like covetousness, greed, rivalry, envy, sadness, depression, and others.

Indeed, Prophet Muhammad -prayer and peace be upon him- warned against this engrossment in the worldly life (dunya) and foretold its dire consequences:

    عن زيد بن ثابت رضي الله عنه قال: سمعتُ رسولَ الله صَلّى اللهُ عليهِ وسلَّم يقول: « مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللَّهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ جَمَعَ اللَّهُ لَهُ أَمْرَهُ، وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ ‏رَاغِمَةٌ» .  رواه ابن ماجه والطبراني وابن حبان.

   Narrated Zaid Ibn Thabit -may Allah be pleased with him- said: “I heard the Messenger of Allah -prayer and peace be upon him- say: ‘Whose ever concern is the worldly life (dunya), God will separate him from his goal, place poverty before his eyes, and nothing of the worldly life will come to him except what was preordained for him.  And whose ever intention is the Hereafter, God will fulfill his goal, place richness in his heart, and the worldly life (dunya) will come to him unwillingly.’ ”  Related by Ibn Majah, Al-Tabarani, and Ibn Hibban (Authentic narration).

We see the truth of the Divine message of Prophet Muhammad in his many hadith.  This is one of them, how true his words came out to be.

Nowadays, when some people became too engrossed in the world, and forgot everything else, they were struck with a sense of greed and covetousness that is never satisfied.  They work day and night, and still feel the need to work more.  They occupy themselves the whole time, and still feel anxious and are besotted with worries about the future.  They devote their attention and effort to this life, but they end up feeling empty and purposeless at the end of the day. Moreover, their endless worry and anxiety result in new diseases and psychological illnesses that were rare before, like heart disease, depression, nervous breakdowns, and others.

Their condition becomes just like one of the companions of the Prophet described:

    عن أبي الدرداء رضي الله عنه، قال: ( ويل لكل جمَّاع، فاغر فاه كأنه مجنون، يرى ما عند الناس ولا يرى ما عنده، ولو يستطع لوصل الليل بالنهار، ويله من حساب غليظ وعذاب شديد).

   Narrated Abu Ad-Darda’ -may Allah pleased with him- said: “Woe to every collector (of wealth), open-mouthed greedy like a mad person, who regards the possessions of other people and disregards his own, and if he could work continuously all day and night he would have done so; woe to him from severe reckoning and painful punishment (by God).”

While the Muslim is instructed to work for his world and earn a good permissible earning, he is also instructed to make his main focus the Hereafter and the soon to come real life.  While the Muslim should be struggling and working for this life, his attention and focus should be devoted to his Hereafter.  The Muslim should be concerned and preoccupied with following God’s commands as best as possible, and relegate the worldly endeavors to second position.  The Muslim should find some time for this deen (religion) and do his best to fulfill his religious obligations first, and then think of his worldly duties.  Indeed, if this balance is broken, then the peace of mind and soul are shattered with it.  On the other hand, when this order is maintained then God Who is the real Provider, will provide for him both in this world and the Hereafter.  The Muslim must struggle for this world, but he should struggle harder for his other world to come to gain success in both.  And Allah knows best.

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