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Facts About Prophecy And The Message

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Every messenger was from the nation he was sent to and he spoke the same
language as them

Of the wisdoms of Allah the Almighty, is that every
messenger sent by Him is of the same kind as those who will receive that
message, Allah says: {And We sent not (as Our Messengers)
before you (O
Muhammad
[sal-Allâhu ‘alayhi wa sallam]) any but men, whom We sent Revelation, (to
preach and invite mankind to believe in the Oneness of Allâh).{
(an-Nahl:43)

Moreover, another wisdom is that the messenger speaks the same language as the
people he is sent to, so that they understand his words and their meanings. The
Almighty says: {And We sent not a Messenger except with the language of his
people, in order that he might make (the Message) clear for them. Then Allâh
misleads whom He wills and guides whom He wills. And He is the All-Mighty, the
All-Wise.}(Ibrahîm:4)

Source:islamkingdom



 

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There has to be a more effective method for an all powerful being to achieve such goals.

Had God chosen another (more efficient) messenger, we could have all been Muslim.

 

Seems some of us are nothing but the fire-wood of hell.

 

Then Allâh misleads whom He wills and guides whom He wills.

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The one "Then Allâh misleads whom He wills and guides whom He wills.' Only makes sense if Allah has no reliable character and imlies he acts on a whim

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  • Similar Content

    • By sanajamal
      From the very beginning, historians and writers of Seerah have differed on the date of birth of Prophet Muhammad صلى الله عليه وسلم. There are disagreements even for the ‘year’ of birth of Prophet Muhammadصلى الله عليه وسلم so, naturally we have different views regarding his ‘month’ of birth and ‘date’ of birth. Considering the fact that a wide majority of the historians have mentioned the ‘month’ to be Rabi ul awwal, one can safely assume that the month was Rabi ul awwal. Furthermore, it is proven from Authentic Narrations that his ‘day’ of birth was ‘Monday’.
      Abu Qatada Ansari رضى الله عنه reported that Allah's Messenger صلى االه عليه وسلمwas asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.
      (Sahih Al Bukhari – Kitab As Sawm)
      The different views regarding the date of birth are:
      2nd Rabi ul Awwal: Ibn Abd al-Barr
      5th Rabi ul Awwal: Ameer ud din 
      8th Rabi ul Awwal: Ibn al Qayyim, ibn e Hazm, Az Zuhri , Ibn e Dihya
      9th Rabi ul Awwal : Muhammad Suleman Mansurpuri, Mubarakpuri , Shibli Nomani, Mahmud Pasha Falaki, Akbar Shah Najeeb Abadi, Moeen ud din Ahmed Nadvi, Abul Kalam Azad
      12th Rabi ul Awwal: Tabari, ibn e Khuldoon , Dr hameedullah , ibn e hisham, ‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al- Mawardi, ibn e ishaaq 
      10th Rabi ul Awwal: Abul Fida, Abu Jaafar al Baaqir, Al Waqadi , Al Sha’bi– 10
      17th Rabi ul Awwal: Shia view; and they also believe that it was Friday 
      22nd Rabi ul Awwal: Also attributed to ibn e Hazm
      10th Muharram: Abdul Qadir Jilani
      Now, how can one find the true date out of the numerous opinions? The only sure-shot information that we have is that it was the Monday and the month Rabi ul Awwal. Few biographers of the Seerah have mentioned that a person named Mahmud Pasha Falki proved through astronomical calculations that the Monday falls on 9th Rabi ul Awwal in the year when Rasulullah was born. People who have written biographies in the past century have accepted his research and they normally quote the date of birth to be 9th Rabi ul Awwal. Furthermore, Allama Qastalani writes that the people of Zaych are in agreement that the eighth of Rabi ul Awwal was the Monday. 
      The presence of such disagreements on the exact day of his birth proves that birthdays were not important to the Arabs. Arabs were very well known for their great memorization skills. They used know the lineage of their families and other Arabs by heart; they used to know hundreds of verses of poetry by heart, a great feat of memorization. Documentation wasn’t very common. Hence, it is very difficult to conclude when exactly Rasulullah was born. 
       
      Why we cannot find the Exact Date Even from Astronomical Calculations
      The pagan Arabs would play with the calendar and amend it according to their wishes; which is referred to as Nasi. The pagan Arabs practiced Nasi in two ways. 
      1- Whenever it suited them, they would declare a prohibited month to be an ordinary month in which fighting, robbery and murder in retaliation were lawful for them. Then they would declare an ordinary month to be a prohibited month instead of this month in order to make up for the deficiency caused in the number of the prohibited months. Earlier writers of Seerah like Ibn e Hisham and commentators like Mujahid quoted that one year the Arab made Muharram as Halal, and they would consider Safar to be sacred (Haram), and the next year they’ll take Muharram to be sacred. They did so because three sacred months Dhul-Hijj, Dhul-Q’ada and Muharram were consecutive. `Abd al-Raĥmān ibn Zayd ibn Aslam, another leading commentator says that they would make two Safar one year and two Muharram next year. 
      2- The other way of Nasi was the addition of a month in order to harmonize the lunar year to the solar year so that the Hajj of Prophet Muhammad should always fall in the same season and they should be saved from the botheration and inconveniences that are experienced by its observance according to the lunar year. Due to the lunar calendar, the months shifted 11 days earlier each successive year, thus the people wished to perform the hajj (pilgrimage) ceremony - which coincided with different seasons - not on certain days of Dhu al-Hijjah, but on other days and months when the weather was mild and trade environment was suitable.  In order to ensure this, they used the nasi (adjustment) method. So, the way out was to add a month after every three years. In this way Haj was observed for 36 years on dates other than the actual dates. Then in the thirty seventh year it was again observed on the 9th and 10th of Zil-Hajjah, as they should have actually fallen according to the lunar calendar. It so happened that on the occasion when the Holy Prophet performed Hujjatul-Wida' (Farewell Haj). These dates by rotation coincided with the actual dates of Haj according to the lunar calendar
      Abu Bakra reported that (in the Farewell Address) Allah's Apostle (may peace be upon him) said: Time has completed a cycle and come to the state of the day when Allah created the heavens and the earth. The year is constituted of twelve months, of which four are sacred; three of them consecutive, viz. Dhu'l-Qa'da, Dhu'l- Hijja and Muharram, and also Rajab the month of Mudar which comes between Jumada and Sha'ban.
      (Sahih Muslim - Al-Kitab Al-Qasama wa'l-Muharaba wa'l-Qisas wa'l-Diyat)
      Qur’an also mentions this act of delaying months in Surah At Tawbah. 
      Nasi (Postponing of the sacred month) is only an addition in unbelief, wherewith those who disbelieve are led astray, violating it one year and keeping it sacred another, that they may agree in the number (of months) that Allah has made sacred, and thus violate what Allah has made sacred; the evil of their doings is made fair-seeming to them; and Allah does not guide the unbelieving people.
      (Surah At Tawbah 9:37)
      Moreover, before the annunciation of prophet-hood, there was not any official calendar in force in the Arab land. The Arabs were accustomed to changing and altering the months as they pleased, and hence, sometimes they would make thirteen and fourteen months in one year. It is mentioned in Diya’ al-Qur’an that in a lunar year one extra intercalary month would be added to the existing twelve months. It is quite clear that before the annunciation of prophethood, such additions were made, however, we can never know in which specific year or years additions were made. (Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al- Azhari (ra), Diya’ al-Qur’an, volume 1, page 202, note 60.)
       
      Conclusion
      Considering the above mentioned facts, we can never be sure about the date of birth of Prophet Muhammad. The exact birthdate of the Prophet Muhammad has always been the subject of dispute amongst classical scholars. Nothing authentic has been reported in the standard source books of tradition, and this fact in itself shows that it was not held in the significance that later authorities did. The astronomical researches are invalid considering the practice of Nasi. The only way we could have been absolutely sure about it was if Prophet Muhammad would have told us that himself, which he actually didn’t. If we consider this fact we would be forced to leave all bid’aat (innovations) attached with 12th of Rabi ul Awwal. 
       
      Why 12th Rabiulawwal is famous?
      1- The two famous books authors of Seerah Ibn e Hisham and Ibn e Ishaaq both have mentioned it to be 12thRabi ul Awwal. 
      2- Perhaps those who decided to start milad took this day:  This also explains why Ibn ʿAbd al-Barr, writing before the conception of the mawlid in the fifth century of the hijrah, stated that the most common opinion amongst historians was in fact the 8th of Rabīʿ al-Awwal, and yet Ibn Kathīr, writing three centuries later, after the mawlid had been introduced as a public festival, stated that the 12th of Rabīʿ al-Awwal was the most common opinion. Earlier historians like Ibn e S’ad didn’t even put 12 Rabi ul Awwal in the list of candidates for Birthday of Prophet Muhammad. In the earlier days 8th Rabi ul Awwal used to be accepted as the date of Birth. 
       
      Date of Death
      What we know for sure is that day of his death was ‘Monday’, as for the date we have different narrations. The famous one is 12th rabiulawwal. 
      Narrated Hisham's father: Aisha said, "I went to Abu Bakr (during his fatal illness) and he asked me, 'In how many garments was the Prophet shrouded?' She replied, 'In three Sahuliya pieces of white cloth of cotton, and there was neither a shirt nor a turban among them.' Abu Bakr further asked her, 'On which day did the Prophet die?' She replied, 'He died on Monday.' He asked, 'What is today?' She replied, 'Today is Monday.' He added, 'I hope I shall die sometime between this morning and tonight.' Then he looked at a garment that he was wearing during his illness and it had some stains of saffron. Then he said, 'Wash this garment of mine and add two more garments and shroud me in them.' I said, 'This is worn out.' He said, 'A living person has more right to wear new clothes than a dead one; the shroud is only for the body's pus.' He did not die till it was the night of Tuesday and was buried before the morning." 
      (Bukhari – Kitab al Janaiz)
      13th Rabi ul Awwal: Muhammad Suleman Mansurpure 
      12th Rabi ul Awwal: Mubarakpuri 
      2nd Rabi ul Awwal: Ibn e Hajr
      1st Rabi ul Awwal: Ibn e Jareer
      28th Safar: Sh’ia Historians (They also mention the day to be Monday)
      From the books of Hadith we can be sure that the year Prophet Muhammad died: 
      9th Dhil Hijjah was Friday (Bukhari – Prophetic Commentary on the Qur’an) 
      “….It was Friday and the Prophet was standing at 'Arafat (i.e. the Day of Hajj)" 
      (Narrated by Umar bin Al-Khattab)
      We have four possibilities: 
      1- If Dhil Hijjah, Muharram and Safar all were of 30 days, Rabi ul Awwal starts on Wednesday and Mondays fall on 6th, 13th and so on. 
      2- If Dhil Hijjah, Muharram and Safar all were of 29 days, Rabi ul Awwal starts on Sunday and Mondays fall on 2nd, 9th, 16th and so on. 
      3- If any two months were of 29 days and one of 30 days, Rabi ul Awwal starts on Monday and Mondays fall on 1st, 8th, 15th and so on. 
      4- If any two months were of 30 days and one of 29 days, Rabi ul Awwal starts on Monday and Mondays fall on 7th, 14th and so on. 
      As for 28th Safar:
      1- If Dhil Hijjah and Muharram are 30 days it is Sunday.
      2- If Dhil HIjjah and Muharram are 29 days it is Friday
      3- If one is 29 and the other is 30 it is Saturday. 
       
    • By happy spirit

       
      The glad tidings of the seal of the prophets


      Prophet Muhammad, may the peace
      and blessings of Allah be upon him, is the seal of the prophets and messengers.
      Glad tidings about him were brought by Prophet Jesus, the seal of the prophets
      from the children of israel. Allah says: {And (remember) when ‘Iesa (Jesus), son
      of Maryam (Mary), said: “O Children of israel! I am the Messenger of Allâh unto
      you confirming the Taurât [(Torah) which came] before me, and giving glad
      tidings of a Messenger to come after me, whose name shall be Ahmed.” But when
      he (Ahmed i.e. Muhammad [sal-Allâhu ‘alayhi wa sallam]) came to them with clear
      proofs, they said: “This is plain magic.”}(As-Saff:6)


       


      The glad tidings of him are
      found in the Torah and the Bible. Allah says: {Those
      who follow the Messenger, the Prophet who can neither read nor write
      (i.e.Muhammad [sal-Allâhu ‘alayhi wa sallam]) whom they find written with them
      in the Taurât (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16),
      - he commands them for Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm
      has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of
      all kinds, and all that Islâm has forbidden); he allows them as lawful
      At-Taiyibât [(i.e. all good and lawful) as regards things, deeds, beliefs,
      persons, foods, etc.], and prohibits them as unlawful Al-Khabâ’ith (i.e. all
      evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he
      releases them from their heavy burdens (of
      Allâh’s Covenant), and from the
      fetters (bindings) that were upon them. So those who believe in him (Muhammad
      [sal-Allâhu ‘alayhi wa sallam]), honour him, help him, and follow the light
      (the Qur’ân) which has been sent down with him, it is they who will be
      successful.}(Al-A’râf:157)


       


      Furthermore, Allah took the
      covenant from the prophets
      to believe in Muhammad and to support him if he
      was sent during their lives, and to inform their people about this to spread
      news of him among all the nations. Allah says: }And
      (remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever
      I gave you from the Book and Hikmah (understanding of the Laws of Allâh, etc.),
      and afterwards there will come to you a Messenger (Muhammad
      [sal-Allâhu ‘alayhi wa sallam])
      confirming what is with you; you must, then, believe in him and help him.”
      Allâh said: “Do you agree (to it) and will you take up My Covenant (which I
      conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I
      am with you among the witnesses (for this).”}(Âl-’Imrân:81)


      Source:islamkingdom


       
    • By jsb1
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    • By Absolute truth
       

        How Prophet Muhammad Reprimanded Children                    
      “Go away!”
      “Stop it, you nuisance!”

      Is it not considered ‘normal’ in most societal circles today for
      adults to address minor children in such a tone, and with derogatory
      words?

      Parents, teachers, and other caregivers can lose their patience with
      the naughty mischiefs of children very quickly, especially if these
      children are extremely intelligent, curious, energetic, bold,
      self-confident and spirited.



      Children are a big blessing of God. Having children and raising them
      righteously lays the foundation of a stable extended family structure.

      Whilst most of us are well-aware of and regularly exhort the great
      rights of parents in Islam, we tend to overlook the fact that little
      children are also born with certain Islamic rights that we have
      to fulfill as an obligation. Even the unseen, unheard fetus in the womb
      has rights, which can delay the distribution of inheritance, as well as
      affect the rulings regarding divorce in Islam.

      Prophet Muhammad (peace be upon him) handled many situations
      involving the antics and natural tendencies of infants and minor
      children with exemplary patience and good-naturedness.

      As God has commanded us in the Quran to emulate Prophet Muhammad as a
      ticket to earning His ultimate pleasure with us in the Hereafter, we
      should see how the Prophet corrected or reprimanded small children
      whenever they did something that could, in the modern world, severely
      test the patience and tolerance of most stressed-out, quick-to-snap
      adults.

      Tolerance for Infant Messes

      Babies under the age of one are cuddly, chubby and adorable; bundles
      of joy that everyone loves to hold, kiss, hug, coo over and carry
      around.

      That is, until they do something smelly and leaky in their diaper.

      As soon as that happens, the hitherto adoring adult (especially a
      male one) who is holding them, immediately scrunches up their nose in
      disgust and hands them over to the mother or nanny for cleanup.

      However, this was not what the Prophet did in such a situation. He
      would often take infants in his lap, even though in that era there were
      no leak-proof diapers!

      Narrated Aisha:

      “A boy was brought to the Prophet to do tahnik for him, but the boy urinated on him, whereupon the Prophet had water poured on the place of urine.” (Al-Bukhari)

      Prophet Muhammad refrained from expressing disgust or immediately
      denying a newborn baby his lap even when the baby urinated on his
      clothes! This indicates his exemplarily high level of tolerance for
      babies’ natural phases, as it is normal for newborns to urinate often.

      The lesson for us in this habit of Prophet Muhammad is to not get
      irritated at the natural, physical messes that babies tend to make (such
      as nose emissions, excreta, or regurgitated milk), even if the mess
      gets on our clothes. We should also help clean up the mess without
      considering it beneath our social dignity to do so.

      Tolerating Natural Toddler Antics

      Babies grow older to become active and energetic toddlers (known
      nowadays as ‘preschoolers’), who love climbing on to the laps and backs
      of adults and playing “rough house”.

      It is well known that the Prophet not just allowed children in this age-range inside his masjid
      during obligatory congregational prayers, but also patiently tolerated
      their antics during prayers, even if these antics caused noise or
      disturbance.

      Reported by Abdullah ibn Shaddad from his father:

      “The Messenger of Allah (peace be upon him) came out to lead us in either maghrib or ‘isha’ one night, and he was carrying Hassan or Husain. The Messenger of Allah came forward and put (the child) down, then he said takbir and started to pray. During the prayer, he prostrated and made his prostration long.

      My father said: “I raised my head and I saw the child on the back of
      the Messenger of Allah whilst he was prostrating, so I returned to my
      prostration.”

      When the Messenger of Allah finished praying, the people said:

      “O Messenger of Allah, during your prayer you prostrated for so long
      that we thought something had happened or that you were receiving
      Revelation.”

      He said:

      Nothing at all happened, but my son was riding on my back and I did not want to disturb him until he had had enough. (An-Nisa’i)

      This hadith is another great example of how tolerant the
      Prophet was regarding children’s naughtiness. Imagine a small child in
      the age-range 2-4 (who can be carried easily) climbing on to the back of
      a masjid’s imam during prostration nowadays. What do you think his reaction would be?

      Yet, Prophet Muhammad lengthened his prostration just to let
      the child continue his enjoyment and innocent play, hereby causing some
      concern and undoubtedly a bit of chagrin to the worshippers praying
      behind him in the congregation.

      Using His Hands Gently to Reprimand

      Children love physical displays of affection, and like being touched
      in a positive manner. Instead of subjecting them to long monologues and
      lectures to correct their mistakes, physically removing them from harm
      is more effective.

      Narrated Abu Hurairah:

      “Dates used to be brought to Allah’s Messenger immediately after
      being plucked. Different persons would bring their dates till a big heap
      collected (in front of the Prophet). Once Al-Hassan and Al-Husain were
      playing with these dates, one of them took a date and put it in his
      mouth. Allah’s Messenger looked at him and took it out from his mouth
      and said: “Don’t you know that Muhammad’s offspring do not eat what is
      given in charity?” (Al-Bukhari)

      The Prophet taking the date out of his grandson’s mouth himself
      whilst giving him a short explanation of the reason, deployed the most
      effective strategy of quickly resolving the situation. Which small child
      would willingly spit a tasty, sweet date out from their mouth
      themselves?

      Most parents today, however, keep shouting at a small child to not
      touch an object or to stay away from a dangerous area, all the while
      being ignored by the child. They then snap and give the child a harsh
      scolding in front of everyone for not listening to them.

      The lesson from this hadith about the correct thing to do in
      such a situation is for an adult to get up quickly and physically
      remove the small child from harm, warning them about the reason in brief
      words.

      The hadith below also corroborates this strategy:

      Anas said:

      “Allah’s messenger was one of the best of men in character. One day,
      he sent me to do something, and I said: “I swear by Allah that I will
      not go”. But in my heart I felt that I should go to do what the Prophet
      of Allah had commanded me. So I went out and came upon some boys who
      were playing in the street. All of a sudden Allah’s Messenger, who had
      come up behind, caught me by the back of the neck, and when I looked at
      him, he was laughing. He said: “Go where I ordered you, little Anas”. I
      replied: “Yes, I am going, messenger of Allah!” (Abu Dawud)

      Prophet Muhammad used a combination of physical touch and gentle
      reprimanding words to make little Anas realize his forgetfulness. The
      Prophet knew that it is natural for a little boy to get distracted from
      an errand by other children’s street games.

      This hadith also indicates that when a child passes the
      toddler stage, it is permissible to train them to do light, easy tasks
      for adults, but to remember that it is normal for him or her to resist
      immediate obedience and to get distracted by other children’s play.

      Explaining Concisely for Correction
       
       
       
       
       
       

      the Prophet would gently and concisely correct them and explain…
      When a child becomes older i.e. beyond the age of 6-7, he or she
      reaches the age of mentally understanding what is right and what is
      wrong. When he encountered such a child doing something the wrong way,
      the Prophet would gently and concisely correct them and explain to them
      how to do it right, without scolding harshly or making them feel
      humiliated in front of others.

      Umar ibn Abu Salamah reported:

      “I was a boy under the care of the Messenger of Allah, and as my hand used to wander around in the dish, he said to me once:

      “Mention Allah’s Name (i.e., say Bismillah), eat with your right hand, and eat from what is in front of you.”  (Al-Bukhari and Muslim)

      Little children have short attention spans, high energy levels, and
      an extremely curious nature due to which they want to explore everything
      in the world, most of which is still very new to them. However, we can
      misinterpret their natural actions and reactions to situations in a
      negative manner, unless we proactively practice patience with their
      behavior without belittling, rebuking or reprimanding them harshly and
      unjustly.

      Because little children are a sacred trust from God, we should remind
      ourselves not to be harsh with them. God is not even writing their
      “sins” yet, even if they deliberately break a precious piece of
      crockery, or touch anything in our cupboards or drawers that we have
      kept strictly off limits.

      As parents, if we lose patience with our children and treat them
      wrong, we should immediately and sincerely repent for it before Allah.
      Parents who do not regret nor repent for the wrongs they committed
      towards their children when the latter were young, weak and dependent
      upon them, end up being faced with resentful and aloof offspring in
      their old age, because their little ones grew up with disturbing
      childhood memories that morphed into a deep grudge over the years.

      By regularly reading and studying the Prophet’s loving and mild
      behavior with children, we can prevent ourselves from treating children
      in a manner that could displease God and detriment our relationship with
      them in the long term.

      http://www.onislam.net/english/reading-Islam/about-muhammad/461751-how-prophet-muhammad-reprimanded-children.html
    • By Saracen21stC

      The Prophet's Final Sermon


       

      Source/Reference


       
       
       
      After praising and lauding Allah as was appropriate, the Messenger of Allah (sallAllahu alayhi wa sallam) said, the meaning of which is:
       
      "To proceed:
       
      "[O people, listen attentively to me for I do not know if I will ever meet you again after this year, in this place.]"(1) [A man, tall like the people of Shanu'ah, stood and asked, 'So what should we do?' He replied, "Worship your Lord, pray your five daily prayers, fast the month (of Ramadan), perform Hajj to the House, give your zakat without any reluctance, [obey those placed in charge over you],(2) and you shall enter the Paradise of your Lord."](3)
       
      "O people, all blood debts of the jahiliyyah are made null and void; the first blood debt so rendered is that of ibn Rabi`ah ibn al-Harith - who was suckled among the Banu Layth and killed by Hudhayl.
       
      "All usury of the jahiliyyah is abolished and the first such usury that I shall abolish is that of al-`Abbas ibn `Abdu'l-Muttalib. [Your capital is your own; "do not do wrong and you will not be wronged."(4)](5)
       
      "O people, time has revolved as is its fashion since the day Allah created the heavens and the earth. The number of the months with Allah is twelve, of which four are sacred, these are Rajab of (Banu) Mudar that is between Jumada and Sha'ban, [and three which are consecutive:](6) Dhu'l-Qa`dah, Dhu'l-Hijjah and al-Muharram. "That is the true and upright religion; do not wrong yourselves in them."(7) "Intercalation therein is an increase in disbelief; by it those who disbelieve are led astray. One year they make it profane and another year they make it sacred in order to tally (ostensibly) with the number that Allah made sacred."(8) One year they would make Safar profane and another they would make Muharram sacred. One year they would make Safar sacred and another they would make Muharram profane. This is intercalation (nasi`) [and it is from Shaytan].(9)
       
      "O people, those having deposits should award them to those who entrusted them with them.
       
      "[Woe to you! Be careful!](10) [You will meet your Lord and He will ask you about your deeds so](11) [do not revert to becoming unbelievers after me, striking the necks of one another. Shaytan has despaired that those who pray will worship Him, but not so in sowing dissension amongst you].(12)
       
      "O people, Shaytan has despaired of being worshipped in your land till the end of time. Yet he may be pleased with you by your doing acts that you think insignificant. Beware of (harming) your religion through such acts [for he shall be obeyed in these and shall be pleased].(13) [Therefore beware of him (lest he harm) your religion].(14)
       
      "O people, [fear Allah with regards women and](15) [treat them well for they](16) are as captives with you.(17) You took them as a trust from Allah and you are permitted access to their sexual organs by Allah's word. You have rights over them and they have rights over you. One of the rights you have over them is that they not allow others besides yourselves to set foot on your furnishings [and that they do not give permission to anyone you dislike entering your homes].(18) And they should not disobey you in that which is good. If they so obey, then you have no right to (chastise them). They are due their food and their clothing in kindness. [if you fear those of them who are fractious, then admonish them and refuse to sleep with them in bed,(19) and](20) if you strike (them), then do so without viciousness.
       
      "[Listen well to me and live! Do not do wrong! Do not do wrong! Do not do wrong!](21) [The (requital) of a transgression should not be meted to any save the transgressor. The father should not transgress against his son and the son should not transgress against his father.](22) [Know that every Muslim is a brother to another Muslim and that the Muslims are brothers, therefore](23) no man should have access to his brother's wealth, unless with his goodwill.
       
      "O people, I have left among you that with which, if you adopt it, you will not go astray, the Book of Allah [and the Sunnah of his Prophet];(24) live by it.
       
      "[O people, of a surety, your Lord is one and your father is one. Of a surety, the Arab is not superior to a non-Arab, neither a non-Arab to an Arab, neither a red-skinned person to a black-skinned person and neither a black-skinned person to a red-skinned person, except through taqwa].(25)
       
      "O people, what day is this?" They replied, 'A sacrosanct day.' He asked, "What land is this?" They replied, 'A sacrosanct land.' He asked, "What month is this?" They replied, 'A sacrosanct month.' He said, "Allah has made your blood, your possessions and your honour sacrosanct, just as this day in this land and this month are sacrosanct [until you meet your Lord]."(26) [And he repeated this over and over].(27)
       
      "Let those of you who are present inform those who are absent, [for perhaps the absent would retain more than some of those present].(28) There will be no prophet after me and no nation after you." [Then he raised his head and said],(29) ["Have I not conveyed (the message)? Have I not conveyed (the message)? Have I not conveyed (the message)?](30)" [They said, 'Yes!'](31) He then raised his hands and said [three times],(32) "O Allah! Bear witness [that I have conveyed (the message)!](33)"(34)
       

      (1) Ibn Hisham, Sirah #1999
      (2) Ibn Hibban #4563
      (3) Ahmad #22260. cf. Ahmad 22161-22258
      (4) al-Baqarah 2:279
      (5) Ahmad #20695, `Abd ibn Humayd #856
      (6) Bukhari #4406-5550-7447, Muslim #1679
      (7) al-Tawbah 9:36
      (8) al-Tawbah 9:37
      (9) `Abd ibn Humayd #856
      (10) Bukhari #4403
      (11) Ahmad #20386, Bukhari #4406-5550-7447, Muslim #1679
      (12) Ahmad #20695. cf. Ahmad #14366 and Muslim #2812
      (13) Tirmidhi #2159
      (14) Ibn Hisham, Sirah #1999
      (15) Ahmad #20695
      (16) Tirmidhi #1163-3087
      (17) i.e. bound by the contract and rules of marriage, and the duties of being a wife.
      (18) Ahmad #20695, Tirmidhi #1163-3087
      (19) cf. al-Nisa' 4:34
      (20) Ahmad #20695
      (21) Ahmad #20695
      (22) Tirmidhi #2159-3087
      (23) Ibn Hisham, Sirah #1999. cf. Tirmidhi #3087
      (24) Ibn Hisham, Sirah #1999
      (25) Ahmad #23489. cf. Ahmad #8736-17313-21407
      (26) Muslim #1679
      (27) Bukhari #1739
      (28) Bukhari #4406-5550-7447, Muslim #1679. cf. Bukhari #7078
      (29) Bukhari #1739
      (30) Ahmad #20695
      (31) Ahmad #20407, Bukhari #4403-7087, Muslim #1679
      (32) Bukhari #4403, `Abd ibn Humayd #856
      (33) `Abd ibn Humayd #856
      (34) The source narration is that of Bazzar #1141 (Kashfu'l-Astar) as quoted in ibn Kathir, al-Bidayah wa'l-Nihayah, vol. 7, pp. 652-653. It is also found in `Abd ibn Humayd #856.
      The translation of the source hadith was taken from Trevor Le Gassick's translation to ibn Kathir, Life of the Prophet Muhammad, vol. 4, pp. 291-292 and modified where necessary.
      Although the chains of narration are weak, the hadith is authentic due to supporting witnesses.
      Sections of the hadith are found scattered amongst various books of hadith such as:
      -Bukhari #67-105-1741-3197-4407-4662-5550-7078-7447, 1742-4403-6043-6166-6785-6868-7077, 1739-7079
      -Muslim #1679
      -Tirmidhi #1163-2159-3087
      -Abu Dawud #1947-1948
      -Ahmad #11762-20386-20387-20407-20419-20449-20453-20461-20498-20695
      -Bazzar #3615-3617
      and many more.
       
       
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