← Back to "How I Came to Love the Messenger of Allah (peace be upon him)"
This content has been automatically translated. View original in Arabic
In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, and peace and blessings be upon the Messenger of Allah, his family, his companions, and those who support him.
Dear listeners, may peace be upon you and the mercy and blessings of Allah. May Allah bless you in this fifth episode of the series "How I Loved the Messenger of Allah, peace be upon him," with the permanent guest of the program, Professor Dr. Iyad Qunaybi. May Allah bless you, Doctor.
May Allah bless you and keep you in good health, Dr. Muhammad. May Allah grant you well-being.
Insha'Allah, these beneficial episodes will be accepted from all of us. In every episode, by Allah's grace, we learn new scenes, we encounter situations that we may have heard of before, but presenting these situations in this context, with other contexts related to reality on one hand, related to the personality of the Prophet, peace be upon him, on the other hand, related to the circumstances that were there, all of it has a good effect. May Allah reward you with goodness, and on behalf of the viewers, I thank you for your previous meetings.
And may Allah reward you and our brothers who are in charge of the project with us as well, the brothers in technical preparations, may Allah bless you.
Alright, in the previous session, we concluded by talking about the loyalty of the Prophet, peace be upon him. Do you want to add something about the loyalty of the Prophet, peace be upon him, before we enter today's topic?
In fact, an important addition came to my mind. In the previous session, after saying Bismillah and peace and blessings upon the Messenger of Allah, we spoke extensively about the loyalty of the Prophet, peace be upon him, to the Ansar and great examples of that, and how in his final days he tied his head with a cloth and ascended the pulpit to advise the people about the Ansar, saying: "They are my helpers and my supporters. Accept the good from them and overlook their wrongs. Fulfill what is upon them and leave what is theirs."
When the Prophet, peace be upon him, gave these numerous instructions about the Ansar and showed great loyalty to them, what was their proportion among the Muslims? The least after the enormous number of people who entered Islam. Estimates say that when the Prophet, peace be upon him, passed away, the number of Muslims was around 120,000. So the proportion of the Ansar, they might have been around 1,000, so the proportion of the Ansar is less than 1%. Despite this, these large numbers that joined the Prophet, peace be upon him, did not prevent him from seeing the Ansar and being loyal to them and remembering their situations. And this is also an important aspect.
Very beautiful. We talk about the Farewell Pilgrimage, which had 100,000 people, and after that, more Muslims entered the religion of Allah, the Most High. Nevertheless, the Ansar were few. Glory be to Allah. And the Prophet, peace be upon him, fulfills what they have given and offered for the sake of Allah's religion. Very beautiful.
Alright, today's topic: "The Forgiveness of the Prophet, peace be upon him." And with the great events happening these days to our nation, we ask Allah, the Most High, to hasten the relief for our oppressed brothers in the east and west of the earth, O Lord of the worlds. Talking about loyalty, talking about forgiveness, is talking about forgiveness appropriate now? Or does forgiveness have a place and conditions? Or is forgiveness at all times and in all ages, and therefore we must set guidelines for this forgiveness?
Alright, there are two points: the first point is that we will talk about forgiveness, and I asked the brothers to put the title "The Forgiveness of the Prophet, peace be upon him: Strength, Not Weakness." We will explain, after listing examples of his great forgiveness, that this does not mean humility, humiliation, cowardice, or submission at all, but rather it is a logic of strength, and it is good for Muslims to forgive others after breaking their power and taking revenge on those who wronged them, and those who, if wronged, will triumph. This is one point.
The second point, glory be to Allah, in the previous session, we talked about the Prophet's, peace be upon him, jealousy for the honor of Muslim women, and how he sent his army and uprooted the Banu Qurayza from their roots and expelled them from Medina for the sake of a woman who was exposed. And we talked about Al-Mu'tasim, how he moved his armies and broke the Romans for the sake of a woman who sought his help. And about Al-Hajjaj, how his anger was aroused for the sake of three women with the Romans, he moved his army and subdued the Romans in victory for these women.
So, glory be to Allah, after this talk, we hear news about three days ago about our Muslim sisters in the Dimona prison in Palestine, their hijabs and abayas are confiscated, and they are given sports suits instead, and it is said to them: "This is the law from now on, no hijab for you." When we talk about the biography of the Prophet, peace be upon him, and the caliphs after him, even those who had grievances like Al-Mu'tasim and Al-Hajjaj, but they were generally people who were dominant and upheld the Sharia, when we talk about these biographies, it is not for entertainment, but rather to take comfort, and to embody these qualities, qualities of jealousy for Muslim women, anger for the honor of Muslims. And if we cannot support them now with complete support as it should be, then it is not less than having sincere feelings in our hearts and reflecting in our actions that we really want to support our nation, honor it, and restore its glory, and not leave it in the hands of criminals from among the people of the apes and pigs, and to sever ties with the people of falsehood who help the criminals in that, a complete severance, and to disassociate and not to be like them, not to flatter them, not to be hypocritical until Allah decrees what He wills. May Allah, the Most High, use us in supporting our Muslim sisters in the east and west of the earth. Amen.
Alright, let's move on to the Prophet's forgiveness and talk about two personalities: the first is the Prophet's cousin Sufyan, and the second is Abu Sufyan, who was the leader of the disbelievers in Mecca. Tell us about the Prophet's forgiveness with his cousin and also the Prophet's forgiveness with the disbelievers in general and their leader before that.
Alright, initially, many people when they hear "Abu Sufyan," the name Abu Sufyan, their minds immediately go to Abu Sufyan bin Harb, who was the leader of the disbelievers in Quraysh and who opposed the Prophet for a long time, then embraced Islam, may Allah be pleased with him, and his Islam was good. There is another personality that we rarely hear about and talk about, and that is Abu Sufyan bin Al-Harith, the Prophet's cousin. And he has a strange story with the Prophet. We had hinted at it in the first episode, but now we will elaborate a bit on it, while adhering to what we have committed ourselves to at the beginning, which is that the narrations must be authentic. Because there are many beautiful details, but I have omitted them because they are not authentic.
Abu Sufyan bin Al-Harith resembled the Prophet in his appearance. Those who resembled the Prophet in appearance were Ja'far bin Abi Talib and Abu Sufyan bin Al-Harith. And Al-Hakim, the well-known Al-Nisaburi, said: "And Abu Sufyan bin Al-Harith is the Prophet's foster brother," not his real brother, "the Prophet's foster brother, they were both breastfed by Halimah, and his cousin, then he dealt with the Prophet, then the Prophet dealt with him in a bad manner and insulted him more than once" or "insulted him more than once." This sentence or part of it summarizes many of the insults that Abu Sufyan bin Al-Harith directed at the Prophet, peace be upon him, for years and years until Hassan responded to him. We hear Hassan's poem when he said:
You insulted Muhammad, and he responded to you, And with Allah, there is a reward for that. You insulted Muhammad, a righteous and upright man, The Messenger of Allah, whose character is faithful. For my father and my honor are the honor of Muhammad, From you, the honor of Muhammad is protected.
Of course, honor means reputation, dignity, when someone says your honor is violated, your honor, your honor is violated. "For my father and his honor, meaning our dignity and reputation, are the protection of Muhammad's honor from you." This poem was said in response to Aban bin Al-Harith. Glory be to Allah. It seems that the disbelievers are saying about our religion, how they deal with our Mushaf, how they disgrace our Quran. Do not spread, no, do not spread these poems that Abu Sufyan Al-Harith said to the Prophet, peace be upon him. Where are they? Have you heard? They are not preserved. At least if something is preserved from them, it is not circulated. We do not know them. And thus, these things should be seen. Therefore, we know that he insulted him a lot, insulted him a lot. With what did he insult him? Only Allah knows. Until Abu Sufyan bin Al-Harith responded to him.
In a technical note, complaining about the sound of the truck. I wonder if the window is open? Maybe the microphones are also definitely muted or we can get a little closer to the microphones again? 5 cm and a half. In the name of Allah. Is your voice better, brothers, or not? Is the sound better after we got closer to the microphones from the outside? Clear. We need to get soundproofing, Abu. The situation is fine so far, positive comments regarding the sound. Insha'Allah, it will be a bit better.
Alright, and praise be to Allah. I said in the call that I was distracted, and Abu Sufyan responded to him. Hassan bin Thabit responded to him. The main point is that Abu Sufyan's stance was strange. Why, Abu Sufyan, are you the Prophet's foster brother? You are his cousin, you grew up with him, you have many shared memories. Why this hostile attitude? It was not an explained stance, it was bigotry and ignorance. He insulted him more than once, as we said.
And glory be to Allah, after many years of enmity, Islam entered the heart of Abu Sufyan, Abu Sufyan bin Al-Harith. After how long? After about 18 years. 10 years, of course, were in secret invitation, three years is not a problem, but 10 years of enmity after the public invitation in Mecca, then we have eight years before the conquest of Mecca. 18 years of severe enmity. And in the book of Ibn Sa'd, it is mentioned that he used to incite Quraysh to pressure the Ansar, saying: "Until Muhammad dies of hunger and thirst in the desert." Let us remember this end that he wished for the Prophet, peace be upon him, that the Prophet would die of hunger and thirst in the desert. After these years, Allah placed faith in the heart of Abu Sufyan. Glory be to Allah the Great. And He placed faith in the heart of whom else? Abdullah bin Abi Amiyah. And he was the Prophet's cousin and the brother of Umm Salama, I think from his mother. He is the brother of the Prophet's wife, Abdullah bin Abi Amiyah.
Now, Abdullah bin Abi Amiyah also had many stances of enmity towards the Prophet. And he wounded the Prophet deeply because he was among those who insisted on Abu Talib's disbelief at the time of his death. The Prophet said to Abu Talib: "O uncle, say a word that I can use to intercede for you with Allah, say there is no god but Allah." Everyone was convinced from within. "Say there is no god but Allah, for I will intercede for you with my Lord, I will ask my Lord to have mercy on you." Abu Jahl and Abdullah bin Abi Amiyah, his cousin, were standing at his head. "We are content with the religion of Abd Al-Muttalib." So, the last thing he said was on the religion of Abd Al-Muttalib. It was very painful. And he was the one who, when the Prophet came with his message, started challenging and saying, Abdullah bin Abi Amiyah said: "We will not believe in you until you bring forth for us from the earth or have for you a garden of palm trees and grapes, and the rivers flow through it, or the sky falls upon us as a collapse, or you come with Allah and the angels in ranks" to the end of what the Quran narrated about him or mentioned about him. "As you claimed upon us, or the sky falls upon us as a collapse as you claimed upon us, or you come with Allah and the angels in ranks, or you have a house of adornment, or you ascend to the heaven, and we will not believe in your ascension until you bring us a book that we can read."
These two wanted to enter upon the Prophet, so they asked permission to do so. The Prophet was in Thaniya Al-Aqab between Mecca and Medina. The Prophet was heading to conquer Mecca with a complete army. Of course, the Prophet could have, when he knew of their coming, what could he do? He did not receive them at that time. He could have brought them and cut off their heads. He did not receive Islam. He could have. Yes. It seems that he did not say to him that they would embrace Islam. They are asking permission to enter upon you. He could have cut off their heads, but he said: "I have no need for them. As for my cousin, he has violated my honor," meaning he has diminished my dignity as the poet said:
And the miser hastens to violate one's honor, And I have not seen like generosity a guardian of honor.
Violating honor means insulting me, cursing me, being harsh in that. "And as for my cousin and my in-law, he is the one who said to me in Mecca what he said." The Prophet was wounded by them. The Prophet, peace be upon him, means he summarized the entire history with these two simple words. Glory be to Allah. It shows a lot. Notice now, the wise man is sometimes wounded. That is, if one is not wise enough, sometimes he reveals his anger, curses, hits, insults, composes poetry in insult. The Prophet was not like that, peace be upon him. He was wise, but of course, he was wounded by them, peace be upon him. 18 years of enmity and from a close relative, not a distant one. That is, the two men were very close to the Prophet, peace be upon him, by lineage. Yes. Yes.
In an addition in "Ar-Raheeq Al-Makhtum," I stipulated that we would only say the correct things, but this means that it is not an authentic narration but rather reported in the biographies that Umm Salama wanted to soften his heart towards the two men, so she said, "O Messenger of Allah, may your cousin and your cousin's son not be the most miserable people with you." Meaning, your forgiveness encompasses all people, not just a few. Gather them under your wing. Walk with them as well. When the news reached them, we return now to the authentic narration, when the news reached them with that and with Abu Sufyan bin Al-Harith, his son said, "By Allah, I will obey the Messenger of Allah or take my son's hand and we will go into the land until we die of thirst and hunger." My God. And thirst and hunger, who was he wishing this for? For the Prophet, peace be upon him. So he wanted to take the Prophet, peace be upon him, from the side of mercy and compassion that he knew in the person of the Prophet who grew up with him and his brother from breastfeeding. He did not threaten that he would fight him. He did not say, if he does not allow me, I will fight him again. I will support the disbelievers against him. No. "By Allah, I will obey the Messenger of Allah or take my son's hand until we die of thirst and hunger." When this reached the Messenger of Allah, peace be upon him, he felt compassion for them and entered upon them, meaning Abu Sufyan and Abdullah bin Abi Umayyah, and with them this child, and they became Muslim. And Abu Sufyan offered an apology for what he had done. Of course, there is also a narration without a chain but it is beautiful and I want to mention it so that it does not enter as part of the authentic narration, Ali bin Abi Talib wanted to advise Abu Sufyan bin Al-Harith, so he said to him, "Go to the Messenger of Allah from his front and say to him: By Allah, Allah has preferred you over us and we are indeed sinners. He will not accept that anyone is better in speech than him." Meaning, just as Yusuf, peace be upon him, responded, he will respond. So he said, "No blame on you today, Allah will forgive you, and He is the Most Merciful of the merciful." My God. We return now to the authentic narration. This was also in the biographies. So Abu Sufyan bin Al-Harith entered and recited in his Islam and apology for what he had done in the past, saying:
By your life, when I carry the banner, The horses of the women of Muhammad will be defeated. The confused one in the darkest night, This is the time of truth, so I will be guided. I was lost now I will be guided. So say to Thaqif, I do not want to fight you. And say to Thaqif, that is with me, so beware. He guided me, a guide other than myself, and showed me to Allah, from whom I was expelled, every expelled one. He guided me, a guide other than myself, and showed me to Allah, from whom I was expelled, every expelled one. And there are other verses. When he recited this verse, the Messenger of Allah, peace be upon him, struck him in the chest. Not a painful strike, a strike of rebuke. And said, "You expelled me, you were every expelled one." My God. Meaning, you indeed harmed me. You expelled me, every expelled one. This man's Islam was very good after that, to the extent that it is reported that he said, "Do not cry for me if I die, by Allah, I have not been soft or stained with sin since I became Muslim." His Islam was very good.
Glory be to Allah. We are only talking about his stance after his Islam, imagine that enmity of 18 years with Abu Sufyan bin Al-Harith and Abdullah bin Abi Umayyah ended, the Prophet, peace be upon him, forgave it in a moment. Erased it in a moment. This quick rebuke: "You expelled me, you were every expelled one." It is over, the file is closed. The file on 18 years of suffering with them. This man is a sign of the goodness of his Islam. We talked last time about the Battle of Hunayn and the surprise that dispersed the army from the Prophet and only a few remained with him. Of course, the senior companions Abu Bakr, Umar, and Al-Abbas who was always protecting the Prophet and calling to the people. And also, those who stood with him, Abu Sufyan bin Al-Harith. And this is authenticated in Bukhari. Glory be to Allah. That is, from Barah bin Azib, he said: "And Abu Sufyan bin Al-Harith took hold of the reins of his white she-camel." Why did we say that because the Prophet was charging towards the disbelievers. And Al-Abbas and Abu Sufyan were holding the she-camel for fear for the Messenger of Allah, peace be upon him. And the Messenger of Allah says, "I am the Prophet, I do not lie, I am the son of Abd Al-Muttalib." He was among the few who stood with the Prophet, peace be upon him.
Of course, also in the book "Al-Isti'ab fi Ma'rifat Al-As'hab," when the Prophet, peace be upon him, died, Abu Sufyan bin Al-Harith wept bitterly. He lived after the Prophet and mourned him with verses. He mourned him with verses, saying:
I was sleepless, my night did not pass, And the night of my brother's calamity is long. Crying made me happy, crying comforted me a bit. Crying made me happy, and that was little of what the Muslims were afflicted with. Our calamity was great and the night it was said that the Messenger has died. And our land, which was barren, almost tilted its sides with us. We lost the revelation and the descent among us, Jibreel would come to him in the morning and evening. And that is what the people's hearts were most concerned about or almost wept. A Prophet who removed doubt from us with what was revealed to him and what he said. And he guided us, so we did not fear deviation upon us, and the Messenger is our guide. O Fatimah, the daughter of his cousin, she is the daughter of his cousin Fatimah, may Allah be pleased with her. O Fatimah, if you are grieved, that is an excuse, and if you are not grieved, that is the way. The grave of your father is the master of every grave, and in it is the master of the people, the Messenger of Allah, peace be upon him and his family and companions. This is a brief story of the stance of the Prophet, peace be upon him, with Abu Sufyan bin Al-Harith, his cousin.
By Allah, a very strange stance. Meaning, the Prophet, peace be upon him, overlooks 18 years that have passed. The Prophet, peace be upon him, forgave him with three words. Glory be to Allah. Meaning, this history full of his enmity towards him, the Prophet, peace be upon him, overlooks it because he wants guidance for them. Also, when the Prophet, peace be upon him, knew that they were coming to him wanting to embrace Islam, the matter was completely reversed. In Surah At-Tawbah: "Or do they not reflect upon a believer? There is no blame upon them concerning their allies - those are the transgressors. But if they repent, establish prayer, and give zakah, then they are your brothers in religion." As soon as a person turns to Allah, the Exalted, the history is reversed and enmity is turned into brotherhood in religion and love of religion. Then after that, he writes poetry about the Messenger of Allah, peace be upon him, out of love and loyalty to the Messenger of Allah, peace be upon him. And Allah, a very strange story. And he sacrifices his soul for him. He stands with him in the Battle of Hunayn. And this was a very dangerous stance. Despite that, he fights for the sake of the Prophet, peace be upon him. And Hunayn was not long after his Islam, about a year or less. Yes. And yet he fights with the Messenger of Allah, peace be upon him. Glory be to Allah. Thus, faith, when it mixes with the sweetness of hearts. Yes. Yes. Yes.
We were also told about Sufyan or Abu Sufyan. Who is Abu Sufyan the second? He is Ibn Harb. Ibn Harb. He was also a staunch enemy of the Prophet peace be upon him. We should also imagine the Prophet's change of attitude towards him upon his Islam. Now, it is also mentioned in the Sahih hadiths that the Prophet peace be upon him was heading towards Mecca and was being cautious. The Prophet took all necessary precautions to the utmost. It was not clear where he was heading. Al-Abbas may Allah be pleased with him feared for the people of Mecca that the Prophet might enter them by force and cause destruction among them. So, he tried to persuade their leaders so that they might convince the people not to fight. He set out on the Prophet's white she-camel. He set out on the she-camel and began to look for someone from the leaders of Quraysh. He found Abu Sufyan bin Harb, Badil bin Warqa al-Khaza'i, and a third man. He began to urge them that the Messenger of Allah was coming to them, so they should save themselves. Two men separated and Abu Sufyan bin Harb remained with him. What to do in that situation? My father and mother be sacrificed for him. He said to Al-Abbas, "Yes." He said, "Go to the Messenger of Allah peace be upon him." He feared for himself. Al-Abbas gave him security. When he approached the Muslim camp, Abu Sufyan was covered, so the Muslims did not recognize him. They said, "Who is this?" They said, "It is Al-Abbas and with him a man on the Prophet's peace be upon him she-camel." He approached, approached, approached. Who recognized his features and knew him, perhaps even Umar may Allah be pleased with him. He said, "This is the enemy of Allah." Now he asks the Prophet for permission to strike his neck. Glory be to Allah, he went to the Prophet and said, "O Messenger of Allah, this is the enemy of Allah whom Allah has made possible to capture without a treaty or protection. Allow me to strike his neck." And Al-Abbas said, "O Messenger of Allah, I have given him security." That's it. So, the Prophet peace be upon him ordered him to take him to his tent. "Take him to the tent and bring him to me tomorrow." Bring him to me tomorrow. That is, he should spend the night among the Muslims or sit among the Muslims. Yes. Yes. And certainly, there is a specific wisdom in that. Glory be to Allah. He said, "O Abbas, take him to your tent. When you wake up, bring him to me." He took him to his tent, to his camp. When he woke up the next day, he came. When the Prophet peace be upon him saw him, he said, "O Abu Sufyan, woe to you, has not the time come for you to know that there is no god but Allah." Look at the hope in the Islam of this man, even though he was a staunch enemy of the Prophet peace be upon him for how long? 18 years of severe enmity. And the Prophet hoped for his Islam. How did Abu Sufyan respond to this speech? He said, "By my father and mother, how wise you are, how generous and noble you are." How wise you are, how generous and noble you are. That is, you reach people and your forgiveness is the greatest. "Indeed, it has almost occurred to me that if there were a god other than Him, He would have benefited us somewhat after this." That is, if there were gods other than Allah, they would have helped us, benefited us, they would have been of benefit to us. They have not benefited us now. "Allah has shown you superiority over us." So, the Prophet of Allah peace be upon him said, "Woe to you, O Abu Sufyan, has not the time come for you to know that I am the Messenger of Allah." He replied, saying Abu Sufyan, "How wise you are and how generous and noble you are and your forgiveness is the greatest. As for this, there is something of it in the heart." Even now, he acknowledged that there is no god but Allah. He did not like that he had concluded that he was convinced of it. When they said that I am the Messenger of Allah, he concluded that he would submit. "As for this, there is something of it in the heart." Even now, he is still in the height of disbelief. Al-Abbas said, "I said, woe to you, submit and bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah before your neck is struck." Someone might say that he submitted under threat. No, he submitted under threat. It is not the case that he was supposed to have his neck struck so easily. But the Prophet peace be upon him, instead of entering by force and striking his neck and making him an example for those who consider, gave him this opportunity and invited him with mercy: "Woe to you, has not the time come for you." So, let him be, let him fear and submit. So, he submitted and bore witness that there is no god but Allah and that Muhammad is the Messenger of Allah.
Now, look, Al-Abbas said, "I said, O Messenger of Allah, Abu Sufyan is a man who loves to boast." That is, let us make him proud. "Give him something." Make him proud with a few words, so that his Islam might be complete. Satisfy what he has. He said, "Yes." The Prophet of Allah peace be upon him said. Look, yes. That is, immediately. This is the one who was an enemy eager to kill the Prophet peace be upon him just moments ago. Now, the Prophet peace be upon him honors him by giving him a privilege. He honors him by giving him a privilege. He has become a Muslim. That's it. He said, "Yes. Whoever enters the house of Abu Sufyan is safe. And whoever closes his door is safe." Therefore, Abu Sufyan went happy that the Prophet had given him this privilege. Then, before he returned to the disbelievers, the Prophet peace be upon him made a move with amazing wisdom. He said to Al-Abbas, "Detain him in the narrow part of the valley at the place where the cavalry passes until the armies of Allah pass by him." This man is affected by grandeur. He is affected by leadership. The Prophet wanted Abu Sufyan to see the armies of Islam so that he might realize something about the strength of Islam. The strength of Islam. The Prophet wanted Abu Sufyan to be convinced and go to convince his people so that they would not be killed, so that they would not be fought. Mercy for them. Mercy for those who harmed him, tortured him, lied about him, mocked him, disbelieved in him, killed his companions, expelled him. But despite that, mercy for them. He tried to win the heart of their leader and chief, Abu Sufyan. Of course, the word that the Prophet peace be upon him said to Abu Sufyan is a verbal privilege. "Whoever enters his house is safe. And whoever enters the house of Abu Sufyan is safe." If everyone who enters his house is safe. And whoever enters the house of Abu Sufyan is safe. What is the privilege for Abu Sufyan? It is a verbal distinction in reality. But Sufyan loves this distinction. He loves to be distinguished from others. For example, a teacher says to his students, "So-and-so is distinguished and you are distinguished." He distinguished him verbally peace be upon him. And it is also an honor for him to be mentioned on the tongue of the Prophet peace be upon him with a specificity. Even if in the end the money is one. But undoubtedly, it has its pride. Yes. Yes.
Now the battalions have passed, and Abu Sufyan is looking. Great battalions. The Prophet had 10,000. Yes. Even the battalion of the Messenger of Allah, the green one, passed by, which included the Muhajireen from the Ansar. You could only see their pupils, their eyes. They were in iron. It didn't show iron, and Allah knows best. All of them were iron, ready for a fierce battle. And the most accurate of that, and Allah knows best, the Prophet, peace be upon him, prepared for an opening of the lands. Opening of the lands. He was afraid of the sights. So Abu Sufyan said, "Who is this?" Al-Abbas said, "This is the Messenger of Allah with the Muhajireen and the Ansar." Look at the grandeur, the greatness, and the majesty. The Prophet, peace be upon him, was surrounded by lions, all of them with shields. He said, "No one can stand before them." Meaning no one will be able to stop them. "By Allah, the kingdom of your brother's son has become great today. By Allah, the kingdom of your brother's son has become great today." So Al-Abbas said, "Woe to you, Abu Sufyan, it is prophethood." Abu Sufyan said, "Then indeed." Here, Islam entered his heart. He said, "Then indeed." It is clear that it is prophethood. Prophethood is what made from the one we fought and expelled yesterday, it made him reach this status. So he said to Al-Abbas, "Go to your people." Go to your people. "Let's go to your people." Let them be saved from the authority of the Prophet, peace be upon him. So he went out until he reached them in Mecca and began to shout at the top of his voice, "O people of Quraysh, Muhammad has come to you with something you cannot accept." Then he said, "Whoever enters the house of Abu Sufyan is safe. And whoever enters the house of his wife Hind bint Utbah, she was a polytheist and became an instigator against him." He said, leave them now. Go and save yourselves. Save yourselves. The main thing is that Mecca was actually opened without much fighting. So look again at this model, how the Prophet, peace be upon him, in a moment not only before the Islam of his bitter enemy but also gave him pride, gave him honor and distinction. Beautiful. Very beautiful.
When Sufyan ibn Harith, initially before the Prophet's (peace be upon him) Islam, fought alongside the Messenger of God. And Abu Sufyan ibn Harab, likewise, before the Prophet (peace be upon him) gave him what he brought and entered into the religion of Allah the Almighty and gave him honor. All of this under the title and heading of the Prophet's (peace be upon him) forbearance and forgiveness of those who harmed and opposed him for many years. So, was there forgiveness from the Prophet (peace be upon him) with the hypocrites?
There was strange forgiveness. I mean, I imagine that the Prophet's (peace be upon him) forgiveness of distant disbelievers is easier. Easier. Done, glory be to Allah. You enter your daily life, engage with society. What happened to you in the past years begins to fade and lessen little by little. But the problem is when there is a thorn in the throat or a dagger in the back. These were the hypocrites. And their leader was Abdullah ibn Ubayy ibn Salul. He was cunning and deceitful, knowing how to stab and make life difficult for the Prophet (peace be upon him) with continuous cunning and deceit. If the Prophet forgives a person, his condition is, frankly, more amazing than his forgiveness of Abu Sufyan and Abu Sufyan. He told us, he told you, my lord. And by the way, the hadiths mentioned about Abdullah ibn Ubayy harming the Prophet (peace be upon him) and the Prophet's forgiveness of Abdullah ibn Ubayy are almost all in Bukhari. Oh my God. Beautiful. Very authentic. Beautiful.
Now let us gather some situations to clarify who Abdullah ibn Ubayy was and how much harm he caused the Prophet so that we can see how the Prophet (peace be upon him) dealt with him. Initially, of course, when the Prophet came to Medina, not all its people had embraced Islam. They were a mix of Muslims, polytheists, and Jews. The Prophet (peace be upon him) was told: "If you go to Abdullah ibn Ubayy, talk to him about Islam." So, the Prophet (peace be upon him) set out to him and rode a donkey. The humility of the Prophet (peace be upon him) and the ease of his nature. He rode anything. The Prophet, with his greatness as the Messenger of Allah, was sent in his condition to visit this man and invite him to Islam. So, the Muslims set out walking with him in a procession, so to speak. When the Prophet (peace be upon him) approached him, what did this ill-mannered man say? He said: "Keep away from me, by Allah, your donkey's dung has harmed me." Look at his lack of manners. "Keep away from me, by Allah, your donkey's dung has harmed me." A man from the Ansar said: "By Allah, the donkey of the Messenger of Allah (peace be upon him) has a better smell than you." And his speech is correct. "By Allah, the donkey of the Messenger of Allah has a better smell than you." Meaning, oh ill-mannered one. A man from his people became angry with Abdullah and insulted him. His companions became angry with each of them. There was fighting between them with palm fronds, hands, and sandals. They were hitting each other with palm leaves, their sandals, and their hands. It reached us that it was revealed about that: "And if two factions among the believers should fight, then make settlement between the two." By the way, Allah named those who became angry with Abdullah ibn Ubayy as believers. Meaning, there were believers who still saw Abdullah ibn Ubayy as a leader and supported him. Things were not clear yet. This was at the beginning. This was at the beginning. Yes. They loved the Messenger, honored the Messenger, believed in the Messenger of Allah (peace be upon him). But with that, there were ties from the ties of Jahiliyyah, including honoring and respecting Abdullah ibn Ubayy. He was a man with charisma, you see. He was supposed to be crowned as the ruler of Medina before the Messenger of Allah (peace be upon him). Before the pledge. Yes. Therefore, he had a unique personality. He had a personality with charisma and weight. He had a presence. We sometimes portray the disbeliever as evil in every way. The disbeliever can sometimes have qualities of bravery, generosity, and nobility. But with that, glory be to Allah, he is rejected by the truth, and those other qualities are lost.
In another incident, of course, this incident was enough for the Prophet (peace be upon him) to shun Abdullah ibn Ubayy, cut him off, and even try to plot against him. But what did he (peace be upon him) do? Therefore, in another hadith also in Bukhari, the previous one in Bukhari and Muslim as well. In another hadith, it is narrated from Usama ibn Zayd that the Prophet (peace be upon him) rode a donkey and made Usama ride behind him. He set out to visit Sa'd ibn Ubada before the Battle of Badr. When he was still, Abdullah ibn Ubayy was in open disbelief. He traveled until he passed by a gathering in which Abdullah ibn Ubayy ibn Abu ibn Salul was present. He did not know, the narrations did not specify if this was before the first incident or after it. Allah knows best. And in the gathering, there was a mix of Muslims, polytheists, and Jews. When the animal's hooves stirred up some dust, it seems that some dust got into Abdullah ibn Ubayy's nose with his cloak. He said: "Do not make us dusty." Look at his lack of manners. "Do not make us dusty." He was addressing the Prophet (peace be upon him). The Prophet greeted them and stood, inviting them to Allah and reciting the Quran to them. The Prophet was visiting Sa'd ibn Ubada, saw these people gathered, greeted them with his noble manners, invited them to Allah, and recited the Quran to them. Abdullah ibn Ubayy said to him: "Who is this man or O man, indeed, what you say is better than what you say if it is true." Your speech is sweet if it is true. Look, it is veiled mockery and veiled denial. "Do not bother us with it in our gatherings and return to your home. Whoever comes to you, narrate to him." You do not bother us with this speech. Come to us and listen to us this speech. You go to your home, those who love to hear from you will come to you. The height of ill-mannered or the depth of ill-mannered, really.
Who was sitting in the gathering? Abdullah ibn Rawaha. Yes. He said: "Yes, O Messenger of Allah, he has overwhelmed us in our gatherings, and indeed, we love that." Meaning, he supported the Prophet (peace be upon him). The Muslims, polytheists, and Jews became angry until they almost fought. The Prophet (peace be upon him) silenced them until they were silent. The Prophet rode his mount until he entered upon Sa'd ibn Ubada. Of course, the Prophet (peace be upon him) was hurt. He said to him: "O Sa'd, do you hear what Abu Habab said?" Do you hear what Abu Habab said? See, he spoke about Abdullah ibn Ubayy by his kunyah. See, the noble manners. "Do you hear what Abu Habab said?" Sa'd said: "O Messenger of Allah, forgive him and overlook. Allah has given you what He has given you. And the people of this bay have gathered to crown him and support him." Meaning, do not bear it, O Messenger of Allah. This man, when you came to us in Medina and our Lord honored us with you as a messenger among us, this man, you see, before that, we used to know him as fighters. This man was the leader of the Khazraj. They wanted to crown him as their king. You came and ruined him. He became envious of what you brought. He became envious of what you brought. He stood in his circle. He was present, thinking he would become king. And then you came, and your sun eclipsed what he had. He became one of the people. Of course, if he had embraced Islam, he would have achieved the honor of being one of the people, the companions of the Messenger of Allah (peace be upon him). And it is said about him until the Day of Judgment, may Allah be pleased with him. But oh, what a pity, like Sa'd ibn Mu'adh. He would have been among the leaders of the companions, Sa'd Mu'adh, and others. But he refused except to be arrogant and envious of the Prophet (peace be upon him). This is situation number two.
Situation number three, on the day of Uhud, when he withdrew with a third of the army in the most difficult times. The Prophet (peace be upon him) was heading towards an encounter with the enemy, he said, meaning: "If we knew of a fight, we would follow you." He went out against his will. I was among those who advised staying in the city. Why does he not listen to my words? And he withdrew with a third of the army. And they were not all hypocrites. But as we said, there were still mixtures and people whose faith had not yet matured enough. The influence of the hypocrites in general, yes. Without a doubt.
The Prophet, peace be upon him, when he besieged the Banu Qainuqa' to support the Muslim and the Muslim woman. Yes. The one who killed the Jew and the Prophet wanted to wage war against him, peace be upon him. He wanted to annihilate the fighters among them, meaning. So, Abdullah bin Abi defended them because they were allies in the pre-Islamic period. Yes. So, he began to ask the Prophet, peace be upon him, not to kill them. And the Prophet, peace be upon him, was determined. So, he put his hand in the Prophet's, peace be upon him, shield. Meaning, like when they forcefully hold someone. He said, "Send me." He said, "I will not send you until you give them to me." He said, "Woe to you, send me." He said, "By Allah, I will not send you until you are good to my allies. These are my allies, 400 unarmored and 300 armored, who have prevented the red and black from me. You will harvest them in one morning. These are a complete army, armored and cavalry. Do you want to finish my allies for me?" Then he said, "I am a man who fears the turns of fate." Meaning, I am afraid that tomorrow something will happen to me, a turn of events. He needed these groups. These are my supporters. Of course, the verse was revealed about that: "They say, 'We fear that a circle may afflict us.'" "They say, 'We fear that a circle may afflict us.'" So, the Messenger of Allah, peace be upon him, said, "They are yours." The Messenger wanted to cut off the evil and wanted to cause a fitna among the Muslims. So, he did not fight them but rather expelled them all from Medina. This is also one of the evil positions of Abdullah bin Abi.
And this is one of the worst positions. From Zayd bin Arqam, may Allah be pleased with him, and the hadith in Bukhari said: "I was with my uncle and I heard Abdullah bin Abi bin Salul saying: 'Do not spend on those who are with the Messenger of Allah until they disperse.'" Meaning, impose an economic siege, starve those around the Prophet. Do not deal with them. Do not give them anything. So that they will disperse from him, peace be upon him. And he also said, "If we return to Medina, we will expel the honorable from it and bring in the humble." And this, we will stop with it a bit, if Allah wills. "If we return to Medina, we will expel the honorable from it and bring in the humble." Of course, this is directed at the Prophet and his companions. Zayd said, "I mentioned that to my uncle, and my uncle mentioned it to the Messenger of Allah, peace be upon him. So, the Messenger of Allah sent for Abdullah bin Abi." He did not confront him with it. This is a big word. "So, he sent for Abdullah bin Abi and his companions, and they swore they did not say it." By Allah, imagine when a tall, broad man with mustaches and a beard says, "By Allah, no." I seek refuge in Allah, O Messenger. We say. By Allah, O Messenger of Allah. They swore by Allah that they did not say it. So, the Prophet, peace be upon him, believed them. Zayd says, "The Prophet believed them and disbelieved me." Meaning, it seems that he inclined to believe them and said perhaps the boy was a small child or perhaps a youth did not intend that, or perhaps the statement is ambiguous. So, perhaps the Prophet, peace be upon him, did not doubt the meaning of the statement, but rather in the same narration, it may have been inaccurate. He said, "A worry befell me that had never befallen me before." Oh Allah. "Never befell me before." "So, I sat in my house, and Allah, the Exalted, revealed, 'When the hypocrites come to you...' to His saying, 'They say, 'Do not spend on those who are with the Messenger of Allah until they disperse...' to His saying, '...they will expel the honorable from it and bring in the humble.'" "So, the Messenger of Allah sent for me." He wanted to comfort the boy. "And he recited it to him and then said, 'Allah has confirmed you.'" And in another hadith, the Prophet, before narrating the word, rubbed his ear smiling. He came to him and rubbed his ear as if he was going to pray and then called him and recited the verses to him. So, this is position number how many? Five. Ugly talk against the Prophet, peace be upon him.
Now, all these positions are few compared to the worst, ugliest, and filthiest position of Abdullah bin Abi, which is what? Yes. The incident of Ifk. The incident of Ifk. Of course, it is a long hadith full of lessons and admonitions. But it is known that when Abdullah bin Abi saw the companion who is Safwan bin Mu'attal, right? Yes. Holding the reins of an animal on which our mother Aisha, may Allah be pleased with her, was riding, and she had been delayed because she had relieved herself and then returned but did not find the army. And Safwan was the one who took it upon himself to help the weak or if something had fallen from the Muslims' belongings. The known story. When he saw them, Abdullah bin Abi said, "By Allah, he did not save her, and she did not save him." A general statement implying fornication. And some Muslims fell into this sin and openly accused them of fornication, and I seek refuge in Allah. So, the Messenger of Allah, peace be upon him, was not inspired about the matter for a month. Imagine the psychological state of the Prophet, peace be upon him, and his companions. Imagine the severe harm that befell the Prophet, peace be upon him, in this month. He was harmed in his honor. His honor. And in the dearest of people to him, our mother Aisha, may Allah be pleased with her. And he knew that she was pure and clean. Of course, during this period, the Prophet, peace be upon him, was very sad. He wanted to cry or wanted to act. He wanted to take revenge on the one who started the incident or started the rumor. So, he ascended the pulpit and addressed the people, saying, "Who will defend me from a man about whom I have heard that he has harmed my family. I have heard that he has harmed my family." Not enough for all that he did in the past days. He also harms me in my honor. In my wife. "By Allah, I have not known anything but good about my family. And they have mentioned a man about whom I have not known anything but good. And he does not enter my family except with me." And he does not enter my family except with me. He is Safwan. He is Safwan, may Allah be pleased with him. A man about whom the Prophet, peace be upon him, has not known anything but good. A man from among the best of the companions. So, the Prophet, peace be upon him, was very distressed internally. So, Sa'd bin Mu'adh, the leader of the Aws, stood up and said, "I, O Messenger of Allah, will defend you. If he is from the Aws, I will strike his neck. And if he is from our brothers from the Khazraj, command us, and we will do your command." If you give us the order, O Messenger of Allah, to kill him. If from our brothers, the second tribe, the Khazraj. You just give us the order, and we will kill him for you. So, the leader of the Khazraj, who was a virtuous man, Sa'd bin Ubada, was angry. The enmity still existed between them and us. Yes. So, he responded to him and became angry. So, the two tribes became hostile. So, the Prophet, peace be upon him, on the pulpit, lowered him and silenced them until they were silent. And he did not take revenge on whom? Abdullah. On Abdullah bin Abi. He was not able to punish him. Glory be to Allah.
Of course, before mentioning any flaw in how the Messenger of Allah dealt with him, there was a strange incident. His name was Abdullah bin Abdullah bin Abi. The narrators were astonished and specified it by saying, "Abdullah bin Abi," meaning the son. Glory be to Allah. His full name was Abdullah bin Abdullah bin Abi. He was the complete opposite of his father. A Companion. He was a virtuous Companion who was jealous for the Prophet, peace be upon him. He said, "By the One who honored you with the truth," when he heard some corrupt statements from his father before the incident of Ifk. Perhaps he said, "The noble one does not come out of the base one." Yes. Yes. He said, "If you wish, I will bring you his head." He said, "By the One who honored you with the truth, meaning O Messenger of Allah, if you wish, I will bring you his head." The Prophet said, "No, but honor your father and treat him well." The Companion tells the Messenger of Allah, peace be upon him, that he is ready to kill his father in defense of the Messenger of Allah, peace be upon him. Yes. Amazing. Yes. Amazing. And what does the Prophet, peace be upon him, respond to him with? "No, but honor your father and treat him well." In another narration in the Seerah, it explains the psychological process that occurred with Abdullah bin Abdullah when he says to the Prophet, "O Messenger of Allah, the Ansar know that no one is more honorable to his father than me. And I fear that you may command someone to kill my father, and I cannot bear to see the killer of my father walking on the earth, so I will kill him. Thus, I will have killed a believer with a disbeliever and will enter Hell. If you wish to kill him, command me, and I will kill him." Allah is the Greatest. This is mentioned in the Seerah that he is afraid that someone else will kill his father. And if someone must, then I must kill him because he deserves it. And I must defend my honor and go kill the killer of my father. Also, Al-Humaydi narrated in his Musnad from Abu Harun Al-Madani that Abdullah bin Abdullah bin Abi said to his father. Of course, the Prophet said do not kill him, but he was still angry from his father's word. He said, "By Allah, Abdullah says to his hypocrite father, 'By Allah, you will never enter the city again until you say, 'The Messenger of Allah is the noble one, and I am the base one.'" Meaning, he prevented him from entering the city. This was outside the city. Outside the city. And Abdullah bin Abi was returning to the city. His son stood at the gate of the city, "By Allah, by Allah, you will never enter the city again until you say, 'The Messenger of Allah is the noble one, and I am the base one.'" You say, "The noble one does not come out of the base one." Tell that you are the base one, my father. Allah. At-Tabarani narrated from Usamah bin Zayd when the Messenger of Allah returned from Bani Al-Mustaliq, Abdullah bin Abdullah bin Abi stood up and drew his sword on his father. He drew his sword on his father. He said, "By Allah, I will not sheath it until you say, 'Muhammad is the noble one, and I am the base one.'" The Messenger of Allah forgave him, but I do not forgive you as the Prophet. I, as your son, do not forgive you as the Prophet. He said, "Woe to you, Muhammad is the noble one, and I am the base one." That's it, you can say it as you wish. That's the story, but it has affected me. Glory be to Allah. "You will not find a people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even if they were their fathers." Yes. Even if there is natural love, but with that, he overcomes with the legal love for the Messenger of Allah, peace be upon him, and hatred for his father from this aspect. And this is what made them the party of Allah at the end of the verse. Those are the party of Allah. Yes. "Indeed, the party of Allah - they are the successful ones." They are the successful ones.
Alright, now after these dealings, after these plots. You feel, glorified be Allah, in other narrations as well, because in the Seerah I did not find it authenticated, I refrained from it. For example, he incited Bani Nadir. I do not know if there is an authentic narration. The main point is this man who almost caused harm to the Prophet, peace be upon him, for how long? Nine years since the Hijrah. Let's say that if we consider after Badr, before Badr, he was impudent and blatantly rude. After Badr, he harbored hypocrisy. He showed Islam and hid disbelief. Long years of harming the Prophet, peace be upon him. This man came at the time of his death. And also with kindness. Kindness, I mentioned in one of the posts a narration relying on the correction of Ibn Hazm al-Andalusi. That Abdullah ibn Ubayy had a good stance. Thus, the narration says he had a good stance that when in Al-Hudaybiyyah, Quraysh prevented the Prophet, peace be upon him, and his companions from circumambulating the Kaaba. They said to Abdullah ibn Ubayy: "We have prevented Muhammad and his companions from circumambulating the Kaaba, but we allow you." He said: "I have in the Messenger of Allah a good example to follow." And when he was about to die, the Prophet, peace be upon him, went to him and spoke to him, and he asked the Prophet to shroud him with his shirt. All of this is in whose narration? Ibn Hazm. Ibn Hazm. And it turns out that it is weak, if not fabricated. In its chain, there are two narrators accused of lying, some scholars even accused them of lying. And while I was reviewing the material, glorified be Allah, one of the scholar brothers reminded me of the hadith and said to me: "Ibn Hazm is like Al-Hakim, no, no, his correction is not considered." Despite his great status. But glorified be Allah, among scholars, they have vast knowledge, but they are weak in a certain aspect. So, Ibn Hazm's correction is not relied upon. Therefore, I disregarded it.
Now, let's come to the authentic narrations of Bukhari. Imagine that now. Imagine with me this scene. Abdullah died. Abdullah died. Who came to the Prophet, peace be upon him? A hypocrite, not the son. Abdullah, the hypocrite father, died. So, who came to invite the Prophet, peace be upon him? His son. His son. As if he had hope that his father would become Muslim. That perhaps our Lord would forgive him through the intercession of the Prophet. Perhaps, perhaps. Even though they used to be jealous of the Prophet and love the Prophet and hate his father for harming the Prophet. But the sonly feelings still existed. Compassion existed. So, he invited the Prophet, peace be upon him, and Umar, may Allah be pleased with him, said in the hadith: "When Abdullah ibn Ubayy ibn Salul died, the Messenger of Allah was invited to pray for him. When the Messenger of Allah stood up to leave his seat and Umar stood up to him." He couldn't bear it. "He stood up to him." I jumped to him. "I said, O Messenger of Allah." Of course, in the other hadith: "He held him back." He held him by his cloak. He couldn't bear it, jealousy for the Prophet, peace be upon him, that you want to pray for someone who did all these deeds. "I said, O Messenger of Allah, will you pray for him who said on such and such a day?" He said: "Count his statements." He started to remind him of the positions we mentioned and others. "The Messenger of Allah, peace be upon him, smiled and said: Leave me alone, O Umar." Leave me, O Umar. "When I insisted on him, he said: I have been given a choice and I have chosen." The Prophet, peace be upon him, said: "I have been given a choice and I have chosen. If I knew that if I increased upon seventy, he would be forgiven, I would have increased upon it." "Should I seek forgiveness for them or should I not seek forgiveness for them. If I seek forgiveness for them seventy times, Allah will not forgive them." Yes. "If I knew that if I increased upon seventy, he would be forgiven, I would have increased upon it." He said: "Then the Messenger of Allah, peace be upon him, prayed for him and then left. He did not stay long. He did not stay long until the two verses were revealed: 'And never pray for any of them who dies, nor stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient.'" He said: "So, Umar, I was amazed at my boldness upon the Messenger of Allah, peace be upon him." That is, I stood and said, O Messenger of Allah, how do you want to pray for him. In the other narration also in Bukhari, when Abdullah ibn Ubayy died, his son Abdullah ibn Abdullah came to the Messenger of Allah and asked him to give his shirt to shroud his father with. His shirt, we mentioned the one that is like a dashdasha in our days. That is, O Messenger of Allah, I am asking you for your shirt. Of course, the Messenger of Allah, peace be upon him, had few clothes as we will come to know in the next session, if Allah wills, about the asceticism of the Prophet, peace be upon him. So, Abdullah wanted to ask the Prophet, peace be upon him, for his shirt, one of the few clothes he had that touched his noble body. Why? To shroud his father with it. Perhaps it would bring him the blessing of the Prophet's, peace be upon him, clothes to lighten his punishment or may Allah have mercy on him with it. So, he gave it. Imagine, and Allah knows best the course of the hadith, that it must have been the shirt that the Prophet was wearing in that council. He must have stood up and, out of kindness to this righteous boy, took off the shirt and wore something else and gave it to him. He went back and then asked him to pray for him. Maybe, O Messenger of Allah, can you also pray for my father. So, the Messenger of Allah stood up to pray for him. So, Umar stood up and took the cloak of the Messenger of Allah, peace be upon him. Of course, with his reverence and honor for the Messenger of Allah, but jealous for the Prophet, peace be upon him. Yes, jealous for the Prophet, peace be upon him. That is, out of love for the Prophet and concern for him, that this is the one who did all these things, do you want to pray for him, O Messenger of Allah. So, the revelation came down agreeing with Umar. Yes. He said: "O Messenger of Allah, you pray for him and you have been forbidden to pray for him." The Prophet did not understand this prohibition. The Messenger of Allah said: "He was only given a choice for him and it was said: Seek forgiveness for them or do not seek forgiveness for them. If you seek forgiveness for them seventy times, Allah will not forgive them. And I will increase upon the seventy." Look at the word. "And I will increase upon the seventy." Amazing mercy. Amazing mercy, by Allah. Very amazing mercy. He said: "He was a hypocrite." So, the Messenger of Allah prayed for him. Then Allah revealed: "And never pray for any of them who dies, nor stand at his grave." The matter is settled now. That is, there are those who said this was in agreement with the saying of Umar, may Allah be pleased with him. And there are other interpretations that the Prophet, peace be upon him, was attached to the idea that perhaps he became Muslim. There are many interpretations. The main point is also from the hadith in Bukhari, it was said: "The Prophet, peace be upon him, was brought to Abdullah ibn Ubayy after he was buried." The hadith was narrated by Jaber. "The Prophet was brought to Abdullah ibn Ubayy after he was buried and he was taken out." That is, they were left and he was taken out of the grave. "He spat from his saliva and shrouded him with his shirt." If in this narration, not only did he shroud someone, but the Prophet himself shrouded Abdullah ibn Ubayy.
Here, after these numerous pieces of evidence, especially in this story. I am a doctor, please go ahead. I know that you have a book about the hypocrites. Yes. This is "Before the Surah is Revealed." Yes. You may have mentioned the characteristics of the hypocrites and the great danger of the hypocrites. Yes. From these stories, the Prophet, peace be upon him, by revelation from Allah, the Most High, after what has descended, is able to expose the hypocrites. The Prophet, peace be upon him, did not do that. And he continued to treat the hypocrites as part of the body of Muslims. Why did the Prophet, peace be upon him, do this? Why did the Prophet, peace be upon him, not command Umar ibn Al-Khattab to strike the neck of Abdullah ibn Ubay when he said what he said? Why did the Prophet, peace be upon him, not ask Abdullah ibn Abdullah to kill his father and end the fitna and that's it? Why did the Prophet, peace be upon him, leave the leader of the hypocrites to do all these deeds?
There is more than one interpretation. In my opinion, I had a time when there were fitnas that unfortunately occurred in the Levant. You know the people who find it easiest to say the word "kafir" (disbeliever) and "murtad" (apostate), right? Face it, it was easy for them. Unfortunately, I had a word titled: "If they are like Ibn Salul, then be to them like the Messenger." May the prayers and peace be upon him. The conclusion of the word: We do not originally agree that you are better than those who accuse people of being agents, traitors, and disbelievers.