Wednesday, 20 March 2019
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The Explanation of Hadith Jibril about Iman - Page 10

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وكذلك مِمَّا يَجِبُ لأنبياءِ اللهِ تَبَارَكَ وَتَعَالى أنْ يُعتَقَدُ فيهِم أَنَّهُم منَزَّهِينَ عن أيِّ رَذيلَةٍ مِنَ الرَِذائِلِ، اللهُ عَصَمَهُم لا يقعونَ فيها، مِنْ ذَلِكَ أن لا يُلصَقَ بِهِم أنَ هُناكَ نَبيٌ مُعَلَقٌ بِالنِساءِ أَو يَختَلِسُ أموال النَّاسِ أو يَختَلِسُ نَظرَةً مُحَرَمَةٍ فاللهُ قد عصَمَهُم من ذلك.



فما يورده بعض القصّاصين وما يورده بعض المؤلفين أن نبي الله يوسف همّ بالزنا بامرأة العزيز – عزيز مصر - فهذا تكذيب للدِّين لا يرضاه الله تعالى، منافٍ للإسلام والإيمان.

Moreover, one has to believe that the prophets of Allah tabaraka wa ta^ala are clear of committing any vile act, Allah made them impeccable of committing such a thing; so they do not commit anything like that. Among what one should believe in is that every one of them is clear of being attributed with being attached to women, or that he embezzles people’s money, or that he would look stealthily at a marriageable woman; Allah had made them impeccable of that.

What is narrated by some story-tellers that Prophet Yusuf peace be upon him wanted to commit fornication with the wife of the ^Aziz, (ruler) of Egypt, is not true, besides it is a matter which belies the Religion and is not accepted by Allah ta^ala; it is a blasphemy to believe in that.

اليهود يفترونَ على الأنبياء ومن جملة افتراءاتهم يفترونَ على نبيُ اللهِ دَاوُدَ عَليهِ السلام، يقولونَ أنَّهُ كان يُصَلي فرأى عصفورًا فترك الصلاة وَلَحِقَ بِهِ فَدَخَلَ في نافِذَةٍ أرَادَ أن يأخُذَهُ فَرأى امراءةً تمشط شعرها فَأُعجِبَ بَِهَا فأرسل زوجها إلى المعركةِ كي يموت ويتزوجها. وَهَذا مَوجودٌ عِندَهُم في بَعضِ كُتُبِهِم وَكَثيرٌ مِنَ الجَهَلَةِ من المسلمينَ تلقفوا هذه القصة وصدقوها فهلكوا والعياذُ باللهِ.

The Jews fabricate things about the prophets and among that is what they had fabricated about the Prophet of Allah Dawud, peace be upon him. They say that he saw a bird while he was praying, so he interrupted his prayer and followed it. He wanted to catch it as it entered through a window, he looked through the window and saw a woman combing her hair; they say that he liked her and that he sent her husband to the battlefield to die there so that he could marry her after his death. This thing is found in some of their books and some of the ignorant ones among Muslims adopted this story and believed them and that led them to commit blasphemy; we seek refuge with Allah from that.

المذكورُ في القُرءانِ غَير هذا، مذكورٌ أن الخصمانِ ءاتوا إِلى دَاوُد وسألاهُ أن يحكم في شأنهما وقضيتهما إلى ءاخر القصة التي نَصَّ اللهُ تعالى عليها في القرءان، قال اللهُ تعالى:

﴿وَهَل أتَاكَ نَبَؤا الخَصمِ إِذ تَسَوَّرُواْ المِحرَابَ. إِذ دَخَلُواْ عَلَى دَاوُدَ فَفَزِعَ مِنهُم قَالُواْ لا تَخَف خَصمَانِ بَغَى بَعضُنَا عَلَى بَعْضٍ فَاحكُم بَينَنَا بِالحَقِّ وَلا تَشطِط واهدِنَا إلى سَوَاءِ الصِرَاطِ. إِنَّ هَذَآ أخِي لَهُ تِسعٌ وتِسعُونَ نَعجَةً وَلِيَ نَعجَةٌ وَاحِدَةٌ فَقَالَ أَكفِلنِيها وَعَزَّنِي فِي الخِطَابِ. قَالَ لَقَد ظَلَمَكَ بِسؤَالِ نَعجَتِكَ إِلىَ نِعَاجِهِ﴾ سورة ص / 21 – 24.

In fact what is mentioned in the Qur’an is other than this, Verses 21-24 of Surat Sad mention that two adversaries came to Dawud (David) and asked him to be the judge between them. The verses stated above mean:

<Has the Story of the Disputants reached you? Behold, they climbed over the wall of the private Mihrab-niche; when they entered the presence of David, and he was alerted of them, they said: “Fear not: we are two disputants, one of whom has wronged the other: Judge now between us with truth, and treat us not with injustice, but guide us to the even Path.” This man is my brother: He has nine and ninety ewes, and I have (but) one: “Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech.” (David) said: “He has undoubtedly wronged you in demanding your (single) ewe to be added to his (flock of) ewes.”>

اليهود قالوا أنَّ المراد هنا بالنعجة المرأة وأن الخصمين من الملائكة نزلا عليه ليذكروه بما فعل من أخذ المرأة من زوجها وإرساله إياه إلى المعركة كي يموت ويتزوجها ويضمها إلى نسائه التسع والتسعين، والصواب ليس كما قالوا، بل النعجة هنا نعجة حقيقية من الأنعام، وإن كانت العرب تُكني عن المرأة بالنعجة إلا أن الآية تعني شخصين إحتكما إلى داود في مسئلة تتعلق بالغنم، حيث ضم أحدهما نعجة أخيه إليه، فكان من داوُد أن حكم فوراً بقولهِ: "لَقَد ظَلَمَكَ بِسؤَالِ نَعجَتِكَ إِلىَ نِعَاجِهِ ". وأما قوله تعالى: ﴿وَظَنَّ دَاوُدُ أَنَّمَا فَتَنَّاهُ فَاستَغفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ ص /24.

فإنه يدل على ان داوُد حَكَمَ من غير أن يستمع إلى الطرف الآخر، فعُوتِبَ في ذلك فكان منه الإستغفار، وهذا هو اللائق بنبي الله داوُد عليه السلام.

فاستغفاره عليه الصلاة والسلام فلأجل الذنب الصغير الذي وَقَعَ فيهِ وهو أَنَّهُ تَعَجَلَ بالحُكمِ على الخَصمِ الآخَرِ قَبلَ التَثَبُتِ في الدعوى، وكان يجبُ عليه لما سمع الدعوى من أحد الخصمين أن يسأل الآخر عما عنده فيها ولا يقضي عليه بالحكم قبل سؤاله، وقد تَابَ داوُد عليه السلام من ذلك الذنب الذي ليس فيه خسة ودناءة وغفر اللهُ تعالى هذا الذنب بنص القرءان الكريم قال الله تعالى: ﴿فَغَفَرْنَا لَهُ ذَلِكَ وأِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنُ مَئَابٍ﴾ سورة ص / 25.

The Jews say that what was meant by the ewe (female sheep) in those verses was a real woman, and the two adversaries were two angels who came down to earth to remind him that he took that woman from her husband to add her to his ninety-nine wives after he sent him to the battlefield to die.

The truth here is not what they said, but rather that the ewe was a real female sheep. Although the Arabs might refer to the woman as a ewe but in these verses what was meant, was a real ewe; and the two adversaries were humans as Imam as-Subkiyy said.

The real story was as follows: Two brothers once came to our Master Dawud peace be upon him and asked him to judge between them about a matter related to the sheep. One of them complained that the other brother took his only ewe to add it to his flock. When Dawud heard that, he said to the first one: “He wronged you by adding that ewe to his sheep.” Then he made Istighfar (he asked Allah for forgiveness) because he made a quick judgment between those two adversaries before listening to the other person. It was a small sin, not an enormous sin, nor was it an abject sin. What befits the prophets is that they would repent immediately from this kind of sins before others imitate them.

فَكل الأنبياء يستحيلُ عليهم ان يتصفوا بالخيانة، لا يليقُ بِنبيٍ أن يُتَهَمَ بِفاحِشَةٍ أو رذيلَة، وَمَعرِفَةُ هذا الأمرِ شَديدةُ الأهمية لأَنَ الجَهلَ بِهِ قَدْ يُوقِعُ الإِنسانَ في مَهالِكٍ يترتب على الجهل به خطرٌ عظيم، فالذي لا يعرف ماذا يجب للأنبياءِ مِنْ صِفَاتٍ ماذا يجوزُ عليهم الجاهل بهذا الأمرِ قد يَقَعُ في مهلَكَةٍ عظيمَةٍ وهو لا يدري أَنَّهُ وَاقِعٌ في مهلكة لأنه ما تعلم. مرةً كان النبيُّ صلى اللهُ عليه وسلم كَان معتكفًا في المسجِدِ، زوجته صفية جاءت إِلى المسجد، مَرَ رَجُلانِ بِبَابِ المسجِدِ فلما وجدا رسولَ اللهِ صلى اللهُ عليه وَسَلَّمَ يُكَلِمُهَا أسرعا بالمسيرِ حتى لا يُقاطِعا رسولَ اللهِ. الرسولُ عليهِ الصلاة والسلام ناداهما فرجعا فلما رَجِعا قال لهما: "هَذِهِ صَفِيَة"، فقالا لَهُ: "سبحان اللهِ يَا رَسولَ اللهِ" يعني نَحنُ ما خَطَرَ بِبالِنا شئٌ يُنافي عَظيمَ قَدْرِكَ فَقَالَ صَلى اللهُ عليهِ وسلم: "إِنَّ الشَيطَانَ يَجري من ابنِ ءَادَمَ مَجرى الدَمِ في العُروقِ وَإِنِّي خَشيتُ أَنْ يَقذِفِ في قُلُوبِكُمَا شَيئًا فَتَهْلَكا". يَعني: خَشيتُ أن يُوَسوِسَ لَكُما بِأمرٍ فَتَنسِبَا إِليَّ وأَنا نَبيٌّ مَا يُنافي مَنصٍبَ النُبوَّةِ فَتَهلَكا؛ هذا الحديثُ رواهُ البُخاريُ وَغيرُهُ وَهُوَ يَدُلُ على عَظيمِ خُطورَةِ أَمر من ينسب إِلى الأنبياء صفةً لا تًليقُ بِمَنصِبِ النُبُوَّةِ.

فمن نسب إِلى نَبيٍّ فَاحِشَة أو رذيلة فهو كافر ولو ادعى أَنَّهُ يُحِبُ الأنبياء. ولا يصدُرُ من الأنبياء سفاهَةٌ، السفاهة معناها ما هو ضد الحكمة مثلُ أن يَسُبَّ الشخصُ يمينًا وشمالاً هذا يقال عنه سفيه.

It is impossible for the prophets to be attributed with betraying, a prophet does not commit any vileness, such as using obscenities. Knowing this matter is very important, because being ignorant of it would make the person fall in perditions; the consequences of being ignorant of such a thing is of a grave danger. So the one who does not know what attributes the prophets must be attributed with would unknowingly fall in a grave perdition.

Once, the Prophet sallallahu ^alayhi wa sallam was making i^tikaf (staying in the mosque for an extended period) in the mosque when his wife Safiyyah came to the mosque. Two men passed by the mosque, when they saw the Prophet talking to her they hurried in their walk so that they will not interrupt and disturb the Prophet sallallahu ^alayhi wa sallam. The Prophet sallallahu ^alayhi wa sallam called them and said: “This is Safiyyah.” They said: “Subhanallah, we never had a thought of anything which negates your great status O Messenger of Allah.” The Messenger of Allah sallallahu ^alayhi wa sallam said to them what means:

“The (whispers) of the devil run within the son of Adam as the blood runs in the veins, and I was worried that he would throw something in your hearts which would bring you loss.”

It means: “I was worried that the devil would whisper something to you and that you will attribute something to me which negates the status of prophethood – and I am a prophet – and this would result in your falling in perdition.”

This hadith was related by al-Bukhariyy and other than him, and it is an indication about the grave danger of the matter of the one who attributes a characteristic which does not befit the status of prophethood.

So the one who attributes an act of obscenity or vileness to a prophet is a blasphemer even though he claims that he loves the prophets. Moreover, the prophets do not act in a stupid manner; stupidity means the opposite of wisdom; like for example when the person cusses a lot; they call such a person as a fool and stupid.

بعض المفترين يلوثونَ ألسنتهم بكلام قبيح نسبوه لرسول الله عند سماعهم أنه عَدَّدَ الزوجات. ذاك النّبيّ العظيم الذي دخل يومًا إلى حجرة عائشة فدخل في الفراش فَمَسَّ جسده جسد عائشة رضي الله عنها فقال لها صلى الله عليه وسلم: "ذريني أتعبد ربي" ثم قام وتوضأ وصلى فقام فبكى فابتلت لحيته فركع فبكى فسجد فبكى فابتل التراب الذي بمحاذاته صلى الله عليه وسلم فقالت عائشة: لِم هذا يا رسول الله وقد غفر الله لك ما تقدم من ذنبك وما تأخر؟ فقال: "أفلا أحب أن أكون عبدًا شكورًا". وقد روى مسلم في صحيحه عن عائشة رضي الله عنها قالت: "ما كانت تمر ليلتي على رسول الله صلى الله عليه وسلم إلا خرج إلى البقيع – جبانة المدينة – يدعو لأهل الجبانة" مع ما اجتمع في عائشة من حداثة السن والجمال.

Some fabricators stain their tongues with ugly words which they attribute to the Messenger of Allah, when they hear that he had several wives.

They say such fabrications about that Great Prophet, who once entered the chamber of ^A’ishah and went to bed and as his body touched the body of ^A’ishah he said to her: Let me perform worship to my Lord. He got up, made ablution (wudu’) and performed Prayer (Salah). When he made qiyam (stood in prayers) he cried until his beard was soaked with tears and when he made bowing (ruku^) he cried too. He also cried when he prostrated (performed sujud) until the soil next to him was soaked with tears.

^A’ishah said: Why are you doing that O Messenger of Allah, for Allah has forgiven any sins which you could have committed and the ones which you might commit? He said: “Then I want to be a thankful slave.”

Imam Muslim related in his sahih from the route of ^A’ishah, may Allah raise her rank, that she said: “Whenever I used to spend my night with the Messenger of Allah sallallahu ^alayhi wa sallam, he would go out to al-Baqi^ (the cemetery of Madinah) and make supplication to those who are buried there.” He used to do that although ^A’ishah possessed both: Young age and beauty.

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