Friday, 10 February 2012

The Life Of The Prophet (saw) From The Wife of the Prophet (saw) Part V

 Prophet (saw) Is Affected By Black Magic!


All sources quoted can also be found from the following official websites of the opponents:




قَالَ رَبِّ بِمَآ أَغْوَيْتَنِى لأُزَيِّنَنَّ لَهُمْ فِى الاٌّرْضِ وَلأُغْوِيَنَّهُمْ أَجْمَعِينَ  إِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ  قَالَ هَذَا صِرَطٌ عَلَىَّ مُسْتَقِيمٌ  إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ - وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ


Iblees said: "O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I (Iblees) shall mislead them all except Your chosen (guided) servants among them." (Allah) said: "This is the way which will lead straight to Me. "Certainly, you shall have no authority over My servants, except those of the astray who follow you. And surely, Hell is the place promised for them all. 

Holy Qur'aan {15.39-40}

فَإِذَا قَرَأْتَ الْقُرْءَانَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَـنِ الرَّجِيمِ

"Verily, he (Iblees) has no power over those who believe and put their trust only in their Lord" 

Holy Qur'aan {16.99}

إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَداً 

"Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him." 

Holy Qur'aan {72.27}

ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـنِهِمْ وَعَن شَمَآئِلِهِمْ وَلاَ تَجِدُ أَكْثَرَهُمْ شَـكِرِينَ 

"Then I (Iblees) will come to them from before them and behind them, from their right and from their left, and You will not find most of them to be thankful."   

Holy Qur'aan {17.16}
  

It is clear from the above conversation that Allah (swt) has promised that Satan and the a has no means to His sincere servants, and it is only the wrong-doers who follow him. Thus, the sincere servants of Allah (swt) are not wrong-doers and shall not be deceived. Also Allah (swt) confirms that the path of His sincere servants is a path which leads straight to Him (swt). All these facts prove that the sincere servants of Allah (swt) never fall into the trap of Satan, and as such, they are infallible due to Allah's (swt) Mercy. This is not just restricted to a "Prophet" or "Messenger" alone, it encompasses all righteous servants till the day of Judgement!


Let us now take a look at some hadeeth pertaining to this issue.

قَالَ مُوسَى أَتقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ أَسِحْرٌ هَـذَا وَلاَ يُفْلِحُ السَّـحِرُونَ

Musa said: "Say you (this) about the truth when it has come to you Is this magic But the magicians will never be successful.

Holy Qur'aan {10: 77}
   

Narrated A'isha: Magic was worked on the Prophet (saw) so that he began to fancy that he was doing a thing which he was not actually doing. One day he invoked (Allah (swt)) for a long period and then said, "I feel that Allah (swt) has inspired me as how to cure myself. Two persons came to me (in my dream) and sat, one by my head and the other by my feet. One of them asked the other, "What is the ailment of this man?" The other replied, 'He has been bewitched." The first asked, 'Who has bewitched him?' The other replied, 'Lubaid bin Al-A'sam.' The first one asked, 'What material has he used?' The other replied, 'A comb, the hair gathered on it, and the outer skin of the pollen of the male date-palm.' The first asked, 'Where is that?' The other replied, 'It is in the well of Dharwan.' So, the Prophet (saw) went out towards the well and then returned and said to me on his return, "Its date-palms (the date-palms near the well) are like the heads of the devils." I asked, "Did you take out those things with which the magic was worked?" He said, "No, for I have been cured by Allah (swt) and I am afraid that this action may spread evil amongst the people." Later on, the well was filled up with earth.

Source: Saheeh Al-Bukhari. Vol. 4, Book 54, H. # 490.


From the above hadeeth we can deduce the following:

  • Lubaid  bin Al-A'sam dumped a comb, the hair gathered on it, and the outer skin of the pollen of the male date-palm, as a mechanism for performing black magic on the Prophet (saw), that was effective that he would assume he was doing that which he had not done (Salaah etc.).
  • Whilst offering prayers, he informs A'isha that he has been fully informed of the magic done on him and the material used to enable it, and the well wherein the items were placed.
  • Prophet (saw) visits the locality, and returns to A'isha informing her of what he had observed.
  • A'isha sought clarification as to whether the items had been disposed of, to which the Prophet (saw) said, the matter was otiose, he had been cured by Allah (swt) and he did not want the matter to be propagated, lest it create Fitnah amongst his subjects.

We would like to pose some questions which remain unclear.



1. The Prophet (saw) would assume that he had done that which he had not done, so when supplicating, did he not already assume he had done just that?

2. Then he informs A'isha. Did he (saw) not already think that he had informed her?

3. Before visiting Dharwan, did he not assume that he had already gone?

4. Why did Prophet (saw) choose to only disclose the entire matter to A'isha and not his other wives?

5. What did the Prophet (saw) do to curtail the effects of the magic?

6. Why did the Prophet (saw) not remove the offending items?

7. Were the effects of magic simply removed by the Prophet (saw) visiting Dharwan and then reporting its description to A'isha?

8. The Prophet (saw) did not want this matter to be disclosed to his subjects. So why did A'isha inform her nephew Urwah, who then informed Hisham about it?  

9. If they knew, how many other people did they tell?  Why were they propagating that which the Prophet (saw) wanted kept secret?


Narrated A'isha: A man called Labaid bin Al-A'sam from the tribe of Bani Zaraiq worked magic on Allah's Apostle (saw) till Allah's Apostle (saw) started imagining that he had done a thing that he had not really done. One day or one night he was with us, he invoked Allah (swt) and invoked for a long period, and then said, "O A'isha! Do you know that Allah (swt) has instructed me concerning the matter I have asked him about? Two men came to me and one of them sat near my head and the other near my feet. One of them said to his companion, 'What is the disease of this man?' The other replied, 'He is under the effect of magic.' The first one asked, 'Who has worked the magic on him?' The other replied, "Labaid bin Al-A'sam.' The first one asked, 'What material did he use?' The other replied, 'A comb and the hairs stuck to it and the skin of pollen of a male date palm.' The first one asked, 'Where is that?' The other replied, '(That is) in the well of Dharwan.'" So Allah's Apostle (saw) along with some of his companions went there and came back saying, "O A'isha, the colour of its water is like the infusion of Henna leaves. The tops of the date-palm trees near it are like the heads of the devils." I asked, "O Allah's Apostle (saw)? Why did you not show it (to the people)?" He said, "Since Allah (swt) cured me, I disliked to let evil spread among the people." Then he ordered that the well be filled up with earth.

Source: Saheeh Al-Bukhari. Vol. 7, Book 71, H. # 658.
 
The above hadeeth and the previous one are at variance with one another despite the narrator being A'isha.

  • In previous traditions there is no mention of the Prophet (saw) being accompanied by anyone when attending Dharwan, but here we are informed that companions were with him. A'isha does not elaborate on who these individuals were, one is therefore unsure whether this was due to extenuating circumstances or for her dislike of certain individuals.
  • In the previous Hadeeth, upon the Prophet's (saw) return from Dharwan, A'isha asks, "Did you take out those things with which the magic was worked?" But here she seeks clarity to ascertain whether the products were made subject to a public display "Why did you not show it (to the people)?" Our question is, why was she keen to know whether the items in question had been shown to the public?


It is indeed unusual that A'isha wanted to know if the items used for the black magic had been displayed publicly when the second man had already identified them to the Prophet (saw). A'isha knew the materials that had been used, so why was she curious as to whether or not others had also seen them? Surely someone must have given these items to Lubaid  bin Al-A'sam i.e. the comb used by the Prophet (saw) containing his hair. One presumes A'isha was no doubt confused as to how this item reached the possession of Lubaid  bin Al-A'sam when she personally combed his hair. There is no doubt that A'isha was favoured for this task, to the point that she even performed this task whilst the Prophet (saw) was in the mosque. Clearly this must have truly perplexed A'isha.

Narrated A'isha: Magic was worked on Allah's Apostle (saw) so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect). Then one day he said, "O A'isha do you know that Allah (swt) has instructed me concerning the matter I asked Him about? Two men came to me and one of them sat near my head and the other sat near my feet. The one near my head asked the other. What is wrong with this man?' The latter replied the is under the effect of magic. The first one asked, 'Who has worked magic on him?' The other replied Labaid bin Al-A'sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.' The first one asked, 'What material did he use?' The other replied, 'A comb and the hair stuck to it.' The first one asked, 'Where (is that)?' The other replied, 'In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan.''' So the Prophet (saw) went to that well and took out those things and said, "That was the well which was shown to me (in a dream). Its water looked like the infusion of Henna leaves and its date-palm trees looked like the heads of devils." The Prophet (saw) added, "Then that thing was taken out." I said (to the Prophet (saw)), "Why do you not treat yourself with Nashra?" He said, "Allah (swt) has cured me; I dislike to let evil spread among my people."

Source: Saheeh Al-Bukhari. Vol. 7, Book 71, H. # 660

This tradition conflicts with the previous two discussed. In those we are informed that the Prophet (saw) was unsure if he had done something, here A'isha elaborates what this meant at the ground level, providing an actual example that in many ways clarifies matters. Clearly the effect of this black magic was linked to conjugal relations, and it must have reached the hand of  Lubaid  bin Al-A'sam from an individual that would have sought it useful that the Prophet (saw) assumed he had had conjugal relations with his wife when he had in fact not. If it worked, it would have meant that the Prophet (saw) would not visit some of his wives, since he would have assumed that he (saw) had already spent the night with them when he had not.


Lubaid bin Al-A'sam is referred to as a hypocrite and an ally of the Jews. If one analyses history, it is not difficult to identify such a category of person. A'isha manages to identify Lubaid bin Al-A'sam, so which individuals did he frequent with? Did he survive the Prophet (saw) or not?  If he outlived him (saw) which group of Muslims did he attach himself with?

In this tradition we are told that the used item was removed whilst in the other traditions we are told the well was filled with earth.  When the Prophet (saw) approaches Dharwan he states, "That was the well which was shown to me (in a dream)…" but he does not state this in the other traditions. In this tradition, the second man discloses the precise location wherein the materials can be located which was "In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan." Whilst in the others he simply states, "It is in the well of Dharwan." This tradition concludes with the Prophet (saw) refusing treatment with Nashra, no such reference is made of this offer by A'isha in the other tradition.


Narrated A'isha: Magic was worked on Allah's Apostle (saw) so that he began to imagine that he had done something although he had not. One day while he was with me, he invoked Allah (swt) and invoked for a long period and then said, "O A'isha! Do you know that Allah (swt) has instructed me regarding the matter I asked Him about?" I asked, "What is that, O Allah's Apostle (saw)?" He said, "Two men came to me; one of them sat near my head and the other sat near my feet. One of them asked his companion, 'What is the disease of this man?' The other replied, 'He is under the effect of magic.' The first one asked, 'Who has worked magic on him?' The other replied, 'Labaid bin A'sam, a Jew from the tribe of Bani Zuraiq.' The (first one asked), 'With what has it been done?' The other replied, 'With a comb and the hair stuck to it and a skin of the pollen of a male datepalm tree.' The first one asked, 'Where is it?' The other replied, 'In the well of Dharwan.' Then the Prophet (saw) went along with some of his companions to that well and looked at that and there were date palms near to it. Then he returned to me and said, 'By Allah (swt)! The water of that well was (red) like the infusion of Henna leaves and its date-palms were like the heads of devils." I said, "O Allah's Apostle (saw)! Did you take those materials out of the pollen skin?" He said, "No! As for me, Allah (swt) has healed me and cured me and I was afraid that (by showing that to the people) I would spread evil among them when he ordered that the well be filled up with earth, and it was filled up with earth"

Source: Saheeh Al-Bukhari. Vol. 7, Book 71, # 661.
  
Further contradictions abound between traditions. In the previous tradition Lubaid bin Al-A'sam is referred to as a hypocrite and an ally of the Jews whilst here he is simply a Jew. In this tradition he ventures to the well with companions whilst in two previous traditions no mention is made of him being accompanied by anyone. In the previous traditions the Prophet (saw) asks a rhetorical question and expands on what has been disclosed to him, before A'isha answers. But here A'isha is given the opportunity to respond and asks"What is that, O Allah's Apostle (saw)?"

Narrated A'isha: The Prophet (saw) continued for such-and-such period imagining that he has slept (had sexual relations) with his wives, and in fact he did not. One day he said to me, "O A'isha! Allah (swt) has instructed me regarding a matter about which I had asked Him. There came to me two men, one of them sat near my feet and the other near my head. The one near my feet, asked the one near my head (pointing at me), 'What is wrong with this man? The latter replied, 'He is under the effect of magic.' The first one asked, 'Who had worked magic on him?' The other replied, 'Lubaid bin A'sam.' The first one asked, 'What material (did he use)?' The other replied, 'The skin of the pollen of a male datepalm tree with a comb and the hair stuck to it, kept under a stone in the well of Dharwan."' Then the Prophet (saw) went to that well and said, "This is the same well which was shown to me in the dream. The tops of its date-palm trees look like the heads of the devils, and its water looks like the Henna infusion." Then the Prophet (saw) ordered that those things be taken out. I said, "O Allah's Apostle (saw)! Won't you disclose (the magic object)?" The Prophet (saw) said, "Allah (swt) has cured me and I hate to circulate the evil among the people." A'isha added, "(The magician) Lubaid bin A'sam was a man from Bani Zuraiq, an ally of the Jews."

Source: Saheeh Al-Bukhari. Vol. 8, Book 73, # 89.

Narrated A'isha: That Allah's Apostle (saw) was affected by magic, so much that he used to think that he had done something which in fact, he did not do, and he invoked his Lord (for a remedy). Then (one day) he said, "O A'isha! Do you know that Allah (swt) has advised me as to the problem I consulted Him about?" A'isha said, "O Allah's Apostle (saw)! What's that?" He said, "Two men came to me and one of them sat at my head and the other at my feet, and one of them asked his companion, 'What is wrong with this man?' The latter replied, 'He is under the effect of magic.' The former asked, 'Who has worked magic on him?' The latter replied, 'Labaid bin Al-A'sam.' The former asked, 'With what did he work the magic?' The latter replied, 'With a comb and the hair, which are stuck to the comb, and the skin of pollen of a date-palm tree.' The former asked, 'Where is that?' The latter replied, 'It is in Dharwan.' Dharwan was a well in the dwelling place of the (tribe of) Bani Zuraiq. Allah's Apostle (saw) went to that well and returned to A'isha, saying, "By Allah (swt)! The water (of the well) was as red as the infusion of Henna, and the date-palm trees look like the heads of devils." A'isha added, Allah's Apostle (saw) came to me and informed me about the well. I asked the Prophet (saw), "O Allah's Apostle (saw), why didn't you take out the skin of pollen?" He said, "As for me, Allah (swt) has cured me and I hated to draw the attention of the people to such evil (which they might learn and harm others with)."

Source: Saheeh Al-Bukhari. Volume 8, Book 75, Number 400.



Let us bring together all the traditions and arrive at a conclusion.

  • The chain of narrators in all of these traditions are three individuals Hisham – his father Urwah ibn Zubair and A'isha.
  • A'isha is the aunt of Urwah, his parents are Asma and Zubair.
  • A'isha is the eye witness narrator in all of the narrations.
  • Most of the traditions suggest that the effect on the Prophet (saw) was uncertainty over whether had done something, whilst in one tradition A'isha pinpoints it as relating to whether or not he had performed conjugal relations with his wife disclosure of what had happened was exclusively to A'isha in her home.
  • In all the traditions the Prophet (saw) visits the well in Dharwan and return to the home of A'isha. 
  • The tradition inform us that disclosure was made by two men in a dream, but there exists no indication that the Prophet (saw) knew their identities.
  • The two men also don’t know the identity of the Prophet (saw) as they refer to him as, "this man." They talk to one another as if the Prophet (saw) is a subject in a laboratory and at no point do they speak to him.
  • The spell is concocted by 'Labaid bin Al-A'sam.'
  • The items used are thrown into the well of Dharwan.
  • The Prophet (saw) personally visits Dharwan.
  • No other wife is aware of this event.
  • We learn nothing of the presence of the close friends Aboo Bakr and Umar at this time.


The entire notion of the Prophet (saw) becoming a victim of witchcraft is indeed a deeply shameless one! It makes a mockery of the doctrine of Prophethood, wherein the appointed one of Allah (swt) loses his thinking capability blurred by witchcraft, and is of the actions that he has performed. The difficulty is when A'isha has narrated it, then there is some need for him to find an appropriate place to record it, but where? What is the precise nexus between these traditions and their being placed in a Chapter that deal with the creation and good manners? What can one learn from good manners by reading a Hadeeth that discusses black magic being performed on the Prophet (saw)?

Three of the traditions are placed in the chapter on medicine, but none of them refer to the Prophet (saw) taking any form of medication to alleviate the problem. Did he (saw) take any medication? If so, what was it?

The tragedy is rather than look at the excellence of Muhammad (saw) against what we are told of him in the Holy Qur'aan, reliance has been based on the opinion of the Companions and A'isha at the helm. It is little wonder that such shameless traditions are cited as evidence by the detractors of Muhammad (saw) as evidence of his non Prophet status. Consider some of the responses of A'isha:
  • "Did you take out those things with which the magic was worked?"
  • "Why did you not show it (to the people)?"
  • "Why do you not treat yourself with Nashra?"
  • "Did you take those materials out of the pollen skin?"

Then her different accounts of Lubaid bin Al-A'sam, no tribal link to a tribal link, a Jewish ally to a Jew!


This was not witchcraft, it was a major plot, and thereafter it was propagated to defame the Prophet (saw). We appeal to justice:
  • Why was A'isha the sole wife which possessed knowledge of this incident?
  • Why are the sole narrators of this episode A'isha, her nephew (Urwah) and his son (Hisham)? Surely such a major event would have been disseminated to the companions, particularly those who attended to the well. So why did they remain silent?
  • Could it be that the other wives and companions were aware of this plot or even part of it but chose not to publicise it?
  • A'isha mentions the effects of this black magic, but at no point makes reference to her making a personal supplication for the Prophet (saw), why not?
  • A'isha fails to clarify if this period coincides with when the Holy Qur'aan was being revealed? If it was, did the Prophet (saw) ignore such revelations?
  • We learn nothing from the seven Hadeeth as to whether the effects of this black magic reached the ears of the Kuffar.
  • We learn nothing as to precisely how the personal items of the Prophet (saw) reached  Lubaid  bin Al-A'sam.
  • We are not informed of the reaction of the alleged closest friends Aboo Bakr and Umar, did they vent any anger towards Lubaid bin Al-A'sam?
  • When A'isha’s depiction of a Prophet (saw) that forgets the Qur'aan, is a sinner, under the spell of a magic, is it surprising that her followers do not flinch by Umar questioning the sanity of the Prophet (saw) on his deathbed?
  • From this, one can only conclude that according to the Nasibi Aqeeda based on the Qur'aanic passages above and their most authentic books of Hadeeth, the Prophet (saw) was not righteous and Allah (swt) therefore decided to hand him over to the power and control of Satan by the effects of magic, that, or Allah (swt) was not powerful enough to save his chosen Apostle (saw) from this.


Objection One:


وَاذْكُرْ عَبْدَنَآ أَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّى مَسَّنِىَ الشَّيْطَـنُ بِنُصْبٍ وَعَذَابٍ 


And remember Our servant Job, when he called to his Lord, “Indeed, Satan has touched me with hardship and torment.” 

Holy Qur'aan {38:41}



Objection One

Iblees affects Prophet Ayyub (a.s) in illness, does this make him an evil doer? (Obviously not). Iblees does not affect pious people at all, but they mean that if a believer is strong in his faith and he places his full trust in Allah (swt), then Iblees would not be able to deceive them and take them out of the folds of the righteous and turn them in to unbelievers. In other words, the verses do not mean they are infallible, it simply means that Iblees would not be able to dominate them and turn them to disbelief.  


Response One:

"Indeed Satan has touched me with hardship and torment" refers to the hardship Prophet Ayyub (a.s) had to face and overcome with the help of Allah (swt) in the cause of righteousness. The arch opponent of righteousness is Shaytan who represents rebellion, evil and disorder.

 
According to the Holy Qur'aan, Allah (swt) has granted Satan only the power of temptation. He has not given him the power to afflict the worshipers of Allah (swt) by causing them physical ailments. In Surah Al-Anbiya when the Prophet Ayyub (a.s) puts before Allah (swt) his complaint about illness and disease, he does not mention Iblees at all, but only says: "I have been afflicted with the disease and You are most Merciful." 


وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّى مَسَّنِىَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ



And [mention] Job, when he called to his Lord, "Indeed, adversity has touched me, and you are the Most Merciful of the merciful."

Holy Qur'aan {21:83}


This point regarding Allah (swt) protecting all believers, which would especially be the case with prophets, is repeated several times in the Holy Qur'aan;



وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ،
وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ، 
وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ، 


And O Prophet, goodness and evil are not equal. Repel evil with what is best. You will see that he with whom you had enmity, has become your closest friend. But none can attain to this quality except those who endure with patience, and none can attain to this rank except those who are men of great good fortune. And if you feel an incitement from Satan, seek refuge in Allah. He hears everything and knows everything.

Holy Qur'aan {41:36 - 39}


فَإِذَا قَرَأْتَ الْقُرْءَانَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَـنِ الرَّجِيمِ 

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ ءامَنُواْ وَعَلَى رَبّهِمْ يَتَوَكَّلُونَ- إِنَّمَا سُلْطَـنُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ



When thou recitest the Qur'aan, seek refuge in God from the accursed Satan; he has no authority over those who believe and trust in their Lord; his authority is over those who take him for their friend and ascribe associates to God. 

Holy Qur'aan {16:98-100}


يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لاَ يَهْدِى الْقَوْمَ الْكَـفِرِينَ

O Apostle! deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people. 

Holy Qur'aan {5:67}



The implications of the above citations should be obvious to the reader. The Prophet (saw) was pleasing to Allah (swt) and under His protection, he (saw) could not come under the control of Iblees and become bewitched. Neither a Jew, Christian, pagan etc, would be able to affect him with magic since Allah (swt) promised to protect him. Yet the hadeeths say that the Prophet (saw) came under Satan's authority when a Jewish man bewitched him.


If the Holy Prophet (saw) was so easily affected by the witchcraft of sorcerers, it would result in him (saw) being sick and bedridden and would deter him from reaching his great goal. Therefore, Allah (swt) protected him against such witchcraft. If sorcery was to have had an effect on the body of the Holy Prophet (saw), others would have also imagined that witchcraft affected his Holy soul, and hence his (saw) thoughts would be subject to the witchcraft of sorcerers.

The Holy Qur'aan opposes the idea that the Prophet (saw) was bewitched:


انظُرْ كَيْفَ ضَرَبُواْ لَكَ الاٌّمْثَـلَ فَضَلُّواْ فَلاَ يَسْتَطِيعُونَ سَبِيلاً انظُرْ كَيْفَ ضَرَبُواْ لَكَ الاٌّمْثَـلَ فَضَلُّواْ فَلاَ يَسْتَطِيعُونَ سَبِيلاً  تَبَارَكَ الَّذِى إِن شَآءَ جَعَلَ لَكَ خَيْراً مِّن ذلِكَ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ وَيَجْعَل لَّكَ قُصُوراً


"Or (why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment? The wicked say: 'Ye follow none other than a man bewitched!' See what kind of comparisons they make for thee! But they have gone astray, and never a way will they be able to find!" 

Holy Qur'aan {25:8-9}


Here, 'bewitched,' whether mentally or bodily, is a witness to our objective point. A'isha took a stand with the oppressive polytheists that accused the messenger of Allah (swt) of being bewitched. No true believer would ever accuse the Prophet (saw) of such a thing. A'isha opened a door for attacking the Holy Prophet (saw) by the opponents of Islam!


Satan Inspired The Prophet (saw)

One of the most embarrassing moments in history narrated by our opponents is when Iblees put his words in the blessed mouth of the Prophet (saw). This event which is known as "Satanic Verses" (Gharaniq) has been documented by several early Sunni scholars and referenced in the Hadeeth literature. This is not something concocted by non-Muslims who are critical of Islam. Infact, it is an episode directly found in the books of our opponents.

The background to this event is that Muslims were being persecuted for attacking the pagan beliefs of Makkah and the Prophet (saw) did not want to further offend his Arab tribesmen, he wished for them to become Muslim. Prophet (saw) was eager for the welfare of his people and wished to effect a reconciliation with them in whichever way he could. It is said that he wanted to find a way to do this, and what happened was a follows: 



Ibn Ishaq:


Ibn Hamid told me that Salama said M. B. Ishaq told him from Yazid b. Ziyad of Madinah from M. B. Ka'b Al-Qurazi: When the apostle saw that his people turned their backs on him and he was pained by their estrangement from what he brought them from God, he longed that there should come to him from God a message that would reconcile his people to him. Because of his love for his people and his anxiety over them, it would delight him if the obstacle that made his task so difficult could be removed; so that he meditated on the project and longed for it and it was dear to him. Then God sent down, "By the star when it sets, your comrade errs not and is not deceived, he speaks not from his own desire," and when he reached His words, "Have you thought of Al-Lat and Al-Uzza and Manat the third, the other, Satan." When he was mediating upon it, and desiring to bring it (reconciliation) to his people, he put upon his tongue, "These are the exalted Gharaniq whose intercession is approved." When Quraysh heard that, they were delighted and greatly pleased at the way in which he spoke of their Gods and they listened to him; while the believers were holding that what their Prophet (saw) brought them from their Lord was true. Not suspecting a mistake or a vain desire or a slip, and when he reached the prostration and the end of the Surah in which he prostrated himself, the Muslims prostrated themselves when their Prophet (saw) prostrated, confirming what he brought and obeying his command, and the polytheists of Quraysh and others who were in the mosque prostrated when they heard the mention of their Gods, so that everyone in the mosque, believer and unbeliever prostrated, except Al-Walid b. Al-Mughira who was an old man who could not do so, so he took a handful of dirt from the valley and bent over it. Then the people dispersed and Quraysh went out, delighted at what had been said about their Gods, saying, "Muhammad (saw) has spoken of our Gods in a splendid fashion. He alleged in what he read that they are the exalted Gharaniq whose intercession is approved."


The news reached the Prophet's (saw) companions who were in Abyssinia, it being reported that Quraysh had accepted Islam, so some men started to return while others remained behind. Then Gabriel came to the apostle and said, "What have you done Muhammad (saw)? You have read to these people something I did not bring you from God and you have said what He did not say to you." The apostle was bitterly grieved and was greatly in fear of God. So God sent down (a revelation), for He was merciful to him, comforting him and making light of the affair and telling him that every Prophet and apostle before him desired as he desired and wanted what he wanted and Satan interjected something into his desires as he had on his tongue. So God annulled what Satan had suggested and God established His verses i.e. You are just like the prophets and apostles. Then God sent down: "We have not sent a Prophet or apostle before you but when he longed Satan cast suggestions into his longing. But God will annul what Satan has suggested. Then God will establish his verses, God being knowing and wise. Thus God relieved his Prophet's (saw) grief, and made him feel safe from his fears and annulled what Satan had suggested in the words used above about their Gods by his revelation. "Are yours the males and His the females? That were indeed an unfair division" (i.e. most unjust); "They are nothing but names which your fathers gave them" as far as the words "to whom he pleases and accepts" i.e. how can the intercession of their Gods avail with Him? When the annulment of what Satan had put upon the prophet's tongue came from God, Quraysh said: "Muhammad (saw) has repented of what he said about the position of your Gods with Allah (swt), altered it and brought something else." Now those two words which Satan had put upon the apostle's tongue were in the mouth of every polytheist and they became more violently hostile to the Muslims and the apostle's followers. Meanwhile those of his companions who had left Abyssinia when they heard that the people of Makkah had accepted Islam when they prostrated themselves with the apostle heard when they approached Makkah that the report was false and none came into the town without the promise of protection or secretly. Of those who did come into Makkah and stayed there until he migrated to Madinah and were present at Badr with him was Uthman B. Affan...with his wife Ruqayya d. of the apostle, and Abu Hudhayfa b. Zutba with his wife Sahla d. of Suhayl, and a number of others, in all thirty-three men.


Source: Sirat Rasul Allah - The Life of Muhammad Translated by A. Guillaume. Pg. # 165 - 167.





This event is documented by the four early biographical works which include ibn Sa'd, and Tabari. While our opponents might attempt to weaken these narrations, we shall cite corroborating evidence on this, including the view of Sunni scholars.

Al- Zamakhshari:

And We did not send before you any messenger or Prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is Knowing and Wise.


Holy Qur'aan {22:52}


...The occasion of the sending down of the present verse is the following: As the members of the tribe of the messenger of God (saw) turned away from him, and took their stand against him, and his relatives also opposed him and refused to be guided by what he brought to them, then, as a result of the extreme exasperation concerning their estrangement and as a result of the eager desire and longing that they be converted to Islam, the messenger of God (saw) sheltered the wish that nothing would come down to him that could make them shy away. Perhaps he should have been able to use that for the purpose of converting them and causing them to be dissuaded from their error and obstinacy. Now this wish continued in him until the Surah called, "The Star" (that is, Sura 53) came down. At that time he found himself with this wish in his heart regarding the members of his tribe. Then he began to recite, and when he came to God's words, "and Manat, the third, the other" (Sura 53:20), Satan substituted something in accordance with the wish which the messenger of God (saw) had sheltered, that is, he whispered something to him which would enable the messenger (saw) to announce his wish. In an inadvertent and misleading manner, his tongue hurried on ahead of him, so that he said:  
"These (goddesses are the) exalted cranes! Their intercession (with God) is to be hoped for"...Yet, the messenger of God (saw) was not clear at this point until the protection of God "Isma" reached him and he then became attentive again. Some say that Gabriel drew his attention to it, or that Satan himself spoke those words and brought them to the people's hearing. As soon as the messenger of God prostrated (for prayer) as the end of the Surah, all who were present did it with him and felt pleased (that is, the unbelievers felt pleased that their goddesses had been accepted as intercessors with God).

Source: Al- Zamakhshari. Vol. 4, Pg. # 204 - 206.






Al-Suyuti:

And We did not send before you any messenger or prophet, but when he desired, the Shaytan made a suggestion respecting his desire; but Allah annuls that which the Shaytan casts, then does Allah establish His communications, and Allah is Knowing, Wise {22.052}. {And We did not send before you any messenger} this is a Prophet who has been commanded to deliver a Message {or Prophet} one who has not been commanded to deliver anything {but when he desired} recited {the Shaytan made a suggestion respecting his desire} cast into his recitation, what is not from the Quran, but which those to whom he had been sent would find pleasing. The Prophet (saw) had, during an assembly of Quraysh, after reciting [the verses] of Surah Al-Najm, "Have you considered Lat and Uzza? And Manat, the third one?" added, as a result of Satan casting them onto his tongue without he being aware of it, "those are the high-flying cranes and indeed their intercession is to be hoped for." And so they [the men of Quraysh] were thereby delighted. Gabriel, however, later informed him [the Prophet (saw)] of this that Satan had cast onto his tongue and he was grieved by it; but then he was comforted with this following verse that he might be reassured, "{but Allah annuls} abolish {that which the Shaytan casts, then does Allah establish His communications} confirms [His revelations] {Allah is Knowing} of Satan’s casting of that which has been mentioned {Wise} in His enabling him [Satan] to do such things, for He does whatever He will."

Source: Tafsir Al-Jalalayn. Pg. # 338.



References to the event can also be found in Bukhari. Although the actual Satanic verses are not recorded by Bukhari, part of the event is related.

Al-Bukhari:


Chapter: Prophetic Commentary on the Qur'aan 


Narrated ibn Abbas: The Prophet (saw) performed a prostration when he finished reciting Surah An-Najm, and all the Muslims and pagans and Jinns and human beings prostrated along with him.

Source: Saheeh Al-Bukhari. Pg. # 1228, H. # 4862.





The narration states that after Prophet Muhammad (saw) finished reciting Surah Najam "The Star," the pagans prostrated. This is exactly what other sources have also mentioned. The pagans were totally opposed to the Prophet (saw), they disliked and frequently insulted the Muslims. Yet here, something was said during this incident which caused the Muslims/Pagans to prostrate. Of course it was the Satanic verses!


Al-Haythami:

Narrated from ibn Abbas - obviously through Sa'id bin Jubair that: "The Prophet (saw) was in Makkah, so he recited Surat Al-Najm until the end to, "(among the idols) So have you considered Al-Lat and Al-Uzza? And Manat, the third - the other one?"{53:19-20}. Then it came unto his tongue: "Those are the high-flying cranes and indeed their intercession is to be hoped for." He said: then the Mushrikeen (pagans) heard it and became happy for that, so it became hard upon Messenger of Allah (saw), then Allah Almighty revealed: "Never have we sent a messenger or a Prophet before you, but when he hoped, Satan tampered with his hope. But Allah supersedes the tampering of Satan and confirms his verses, and Allah is the knower, the wise."{22:52}. Al-Bazar and Tabarani narrated it and they added, "{the penalty of a Mighty Day}" in the day of Badr, the narrators are the narrators of Saheehs (Bukhari and Muslim)."

Source: Majma Al-Zawa'id wa Manba Al-Fawa'id. Vol. 7, Pg. # 178 - 179. H. # 11376.





Acceptance Of The Incident Of Satanic Verses By Scholars




Ibn Hajar:

All the paths of this hadeeth are either weak or cut off, except for that of Sa'id ibn Jubayr...However, the profusion of the chains show that the story has a basis, furthermore, there are two other "mursal" chains whose narrators are those of Bukhari and Muslim. The first one is that narrated by Al-Tabari through Yunus ibn Yazid from ibn Shihab [Al-Zuhri]: "Aboo Bakr ibn Abd Al-Rahman ibn Al-Harith ibn Hisham narrated to me," etc. The second is what Al-Tabari also narrated through Al-Mu'tamir ibn Sulayman and Hammad ibn Salama from Dawud ibn Abi Hind from Aboo Al-Aliya.... Contrary to what Aboo Bakr ibn Al-Arabi and Al-Qadi Iyad have claimed whereby the story has no basis at all...When the paths of a hadith are many and distinct, it shows that the report has a basis...So, as I said, there are three sound but 'mursal' chains for it, among them what meets the criteria of the two Saheehs (Bukhari and Muslim) but for the fact that they are 'mursal.' These constitute proof for both, those that accept 'mursal' reports as proofs and those that do not, due to the mutual strengthening of the chains.

Source: Fath ul-Bari fi Sharh Saheeh al-Bukhari. Vol. 10, Pg. # 364 - 365.




 

Ibn Taymiyyah:

"What occurred with Surah Al-Najm and its recitation, 'These are the lofty (idols), verily their intercession is sought after' is well known amongst the Salaf; that this was recited by the Prophet (saw) and then Allah (swt) abrogated it. That is one of the biggest lies ever, that was a great fabrication claimed by them, many people thereby lied either before prophethood or after it, as they thought that could have been a mistake in the revelation. And he is infallible when it comes to revelation by consensus. Accordingly, no disbeliever has dismissed him because of that or after he rectified it due to his words: "These were satan words." It was narrated that the disbelievers repulsed and dismissed him when he came back to discredit their Gods once they realised he did not praise their Gods, they dismissed him as he constantly discredited their Gods not because he said something against their Gods then he he supposedly said: "Satan's words. If those disbelieves did not  reject why others should."

Source: Minhaj Al-Sunnah. Vol. 2, Pg. # 409.


 


The Qur'aanic verse 22.52 as understood by the Shi'a refers to some pagans and hypocrites who planned secretly to recite words praising idolatry alongside the recitation of the Holy Prophet (saw) while he was praying, in such a way that the people would think as if they were recited by him. When the Holy Prophet (saw) was reciting verses 19 and 20 of Surah Al-Najm one of the pagans recited: "Those are the high-flying cranes and indeed their intercession is to be hoped for." As soon as this was recited, the conspirators shouted in delight to make the people believe that it was the Holy Prophet (saw) who had said these words.


The Holy Qur'aan is stating the general pattern the enemies of the Prophet (saw) followed when they were positively convinced that the people were paying attention to the teachings of the Prophet (saw) and sincerely believing in them. They would mix their false doctrines with the original teachings so as to make the divine message a bundle of contradictions. It is this kind of satanic insertion that is referred to in verse 22.52. This is also supported by the following verse:


وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ



The Unbelievers say: "Listen not to this Qur'aan, but talk at random in the midst of its (reading), that ye may gain the upper hand!"

Holy Qur'an {41.26}


It is sheer blasphemy to say that satanic forces can influence the Prophets (a.s). The Holy Qur'aan has repeatedly asserted that Shaytan shall have no authority whatsoever over the purified servants of Allah (swt) as the Qur'aanic verses {16.98-100} show earlier on in the article.

Contradictions In A'isha's Testimony 



Narrated A'isha: That Allah's Messenger (saw) was affected by magic, so much that he used to think that he had done something which in fact, he did not do, and he invoked his Lord (for a remedy). Then (one day) he said, "O A'isha! Do you know that Allah (swt) has advised me as to the problem I consulted Him about?" A'isha said, "O Allah's Messenger (saw)! What's that?" He said, "Two men came to me and one of them sat at my head and the other at my feet, and one of them asked his companion, 'What is wrong with this man?' The latter replied, 'He is under the effect of magic.' The former asked, 'Who has worked magic on him?' The latter replied, 'Labid bin Al-A'sam.' The former asked, 'With what did he work the magic?' The latter replied, 'With a comb and the hair, which are stuck to the comb, and the skin of pollen of a date-palm tree.' The former asked, 'Where is that?' The latter replied, 'It is in Dharwan.' Dharwan was a well in the dwelling place of the (tribe of) Bani Zuraiq. Allah's Messenger (saw) went to that well and returned to A'isha, saying, 'By Allah (swt), the water (of the well) was as red as the infusion of Henna, and the date-palm trees look like the heads of devils.' A'isha added, Allah's Messenger (saw) came to me and informed me about the well. I asked the Prophet (saw), 'O Allah's Messenger (saw), why didn't you take out the skin of pollen?' He said, 'As for me, Allah (swt) has cured me and I hated to draw the attention of the people to such evil (which they might learn and harm others with).'" Narrated Hisham's father: A'isha said, "Allah's Messenger (saw) was bewitched, so he invoked Allah (swt) repeatedly requesting Him to cure him from that magic."


Source: Saheeh Al-Bukhari.  Book of Invocations.

Narrated A'isha: Magic was worked on Allah's Messenger (saw) so that he used to think that he had sexual relations with his wives while he actually had not (Sufyan said: That is the hardest kind of magic as it has such an effect). Then one day he said, "O A'isha! Do you know that Allah (swt) has instructed me concerning the matter I asked Him about? Two men came to me and one of them sat near my head and the other sat near my feet. The one near my head asked the other. 'What is wrong with this man?' The latter replied, 'He is under the effect of magic.' The first one asked, 'Who has worked magic on him?' The other replied 'Labid bin Al-A'sam, a man from Bani Zuraiq who was an ally of the Jews and was a hypocrite.' The first one asked, 'What material did he use?' The other replied, 'A comb and the hair stuck to it.' The first one asked, 'Where (is that)?' The other replied, 'In a skin of pollen of a male date palm tree kept under a stone in the well of Dharwan.''' So the Prophet (saw) went to that well and took out those things and said, "That was the well which was shown to me (in a dream). Its water looked like the infusion of Henna leaves and its date-palm trees looked like the heads of devils." The Prophet (saw) added, "Then that thing was taken out." I said (to the Prophet (saw)), "Why do you not treat yourself with Nashra?" He said, "Allah (swt) has cured me; I dislike to let evil spread among my people."

Source: Saheeh Al-Bukhari. Book of Medicine.

Narrated A'isha: Magic was worked on the Prophet (saw) so that he began to fancy that he was doing a thing which he was not actually doing. One day he invoked (Allah (swt)) for a long period and then said, "I feel that Allah (swt) has inspired me as how to cure myself. Two persons came to me (in my dream) and sat, one by my head and the other by my feet. One of them asked the other, 'What is the ailment of this man?' The other replied, 'He has been bewitched.' The first asked, 'Who has bewitched him?' The other replied, 'Lubaid bin Al-A'sam.' The first one asked, 'What material has he used?' The other replied, 'A comb, the hair gathered on it, and the outer skin of the pollen of the male date-palm.' The first asked, 'Where is that?' The other replied, 'It is in the well of Dharwan.'" So, the Prophet (saw) went out towards the well and then returned and said to me on his return, "Its date-palms (the date-palms near the well) are like the heads of the devils." I asked, "Did you take out those things with which the magic was worked?" He said, "No, for I have been cured by Allah (swt) and I am afraid that this action may spread evil amongst the people." Later on the well was filled up with earth.

Source: Saheeh Al-Bukhari. Book of Beginning of Creation.

Narrated A'isha: The Prophet (saw) continued for such-and-such period imagining that he has slept (had sexual relations) with his wives, and in fact he did not. One day he said, to me, "O A'isha! Allah (swt) has instructed me regarding a matter about which I had asked Him. There came to me two men, one of them sat near my feet and the other near my head. The one near my feet, asked the one near my head (pointing at me), 'What is wrong with this man?' The latter replied, 'He is under the effect of magic.' The first one asked, 'Who had worked magic on him?' The other replied, 'Lubaid bin A'sam.' The first one asked, 'What material (did he use)?' The other replied, 'The skin of the pollen of a male date tree with a comb and the hair stuck to it, kept under a stone in the well of Dharwan."' Then the Prophet (saw) went to that well and said, "This is the same well which was shown to me in the dream. The tops of its date-palm trees look like the heads of the devils, and its water looks like the Henna infusion." Then the Prophet (saw) ordered that those things be taken out. I said, "O Allah's Apostle! Won't you disclose (the magic object)?" The Prophet (saw) said, "Allah (swt) has cured me and I hate to circulate the evil among the people."  A'isha added, "(The magician) Lubaid bin A'sam was a man from Bani Zuraiq, an ally of the Jews."

Source: Saheeh Al-Bukhari. Book of Good Manners and Form.


Ahmad ibn Hanbal:

Zayd ibn Arqam said: The Prophet (saw) was bewitched by a man from the Jews, so he suffered from this a number of days then Jibra'eel (a.s) came and said: "A man from the Jews bewitched you, he tied a knot and it is in the well of so and so." So Muhammad (saw) sent Alee (a.s) to get it, and then he brought it and the Prophet (saw) untied it, he said: Then the Messenger of Allah (saw) stood up as if he was released from under fetter and chains. And he did not mention that Jew and he did not look into his face until he died.

Source: Ahmad ibn Hanbal. Vol. 32, Pg. # 14, H. # 19267.





Ibn Sa'ad:

Ibn Abbas said, The Prophet (saw) got sick and he abandoned his wives and the food and the drinks. So two angels descended on him while he was in a state between consciousness and unconsciousness. One sat near his head and the other near his feet, then one said to his companion: "What is the matter with him?" He said: "Magic." He said: "And who did it?" He said: "Lubayd ibn A'sam the Jew." Then he asked: "In what did he place it?" He said: "In a talisman." Then he asked: "Where did he put it?" He said: "In a well." He asked: "What is it's solution?" He said: "To take out the water of the well, and lift the rock and take out the talisman." Then the two angels went. Then the Prophet of Allah (saw) ordered Alee (a.s) and Ammar (r.a) to get it. Then they went to the well and its water was yellow like henna, then they took out the water of the well and lifted the rock and took out the talisman and it had twelve ties in it. Then these two Qur'aanic chapters were revealed:

{Say: I seek refuge in the Lord of the Daybreak (1) From the evil of that which He created; (2) From the evil of the darkness when it is intense, (3) And from the evil of malignant witchcraft, (4) And from the evil of the envier when he envieth. (5)} And {Say: I seek refuge in the Lord of mankind, (1) The King of mankind, (2) The God of mankind, (3) From the evil of the sneaking whisperer, (4) Who whispereth in the hearts of mankind, (5) Of the jinn and of mankind. (6)} and when the Messenger of Allah (saw) started to recite, by reciting each verse one ties was opened until all of them were open, and the Prophet of Allah (saw) visited his wives again and ate food and drink.

{Say: I seek refuge in the Lord of mankind, (1) The King of mankind, (2) The God of mankind, (3) From the evil of the sneaking whisperer, (4) Who whispereth in the hearts of mankind, (5) Of the jinn and of mankind. (6)}

Source: Al-Tabaqat Al-Kubra. Vol. 2, Pg. # 177 - 178.





If Ibn Abbas was narrating that Prophet (saw) had fallen prey to black magic and had abandoned his wives which corroborates with the hadeeth of A'isha whereby he (saw) was unable to recollect whether or not he had slept with his wives, it is common sense that such a narration must have reached him from a primary source, so what would that primary source be? The source would have to be from those living in the house of the Prophet (saw), after all, how else would one know about the conjugal relation (or lack of) of the Prophet (saw)? Clearly it could not be Ibn Abbas unless it is to be believed that he was a Peeping Tom monitoring the bedroom activities of Prophet (saw)! This direct eye witness could only come from one with direct know how, and this could only be from the tongue of a spouse of the Prophet (saw). 

When we look at the narrations on this subject area, we can see that the sole narrator from amongst the wives of the Prophet (saw) is A'isha, meaning that we can safely conclude that this is how the narration reached Ibn Abbas. Now examining the Zayd ibn Arqam narrative, we learn that it was Jibra'eel (a.s) that disclosed the information, whereas the narrations in Bukhari say it was two angels who stood at either side of the Prophet (saw) and the Prophet (saw) thereafter notified A'isha about the dream. If we accept this account, it means Prophet (saw) was unable to identify Angel Jibra'eel (a.s) as he had not been mentioned in any of the Hadeeth of A'isha. This is indeed disturbing, since Wahee (revelation) would reach the Prophet (saw) via Jibra'eel (a.s) meaning contact with him would have been on countless occasions. How can it be that despite this, he (saw) could not recognise this Angel(s)?

The interesting thing from the narrations of Zayd ibn Arqam and ibn Abbas are their disclosure that the two men who went to the well were Imam Alee (a.s) and Ammar ibn Yassar (r.a). Why did Ai'sha fail to mention that? This further supports our position that A'isha despised Imam Alee (a.s) and sought her utmost to cover anything of note that he did, in the same way that she hid his name when he (a.s) accompanied the sick Prophet (saw) when Imam Alee (a.s) accompanied him to the mosque in his final days. 

Abdul Razzaq:

Ma'mar from Zuhri Ubaydallah ibn Abdullah: A'isha reported: It was in the house of Maimuna that the Messenger of Allah (saw) first fell ill. He (saw) asked permission from his wives to stay in her (A'isha's) house during his illness. They granted him permission. She (A'isha) narrated: He (the Holy Prophet (saw)) went out (for prayer) with his hand over Al-Fadl b. Abbas and on the other hand there was another person and (due to weakness) his (saw) feet dragged on the earth. Ubaydullah said: I narrated this hadeeth to the son of Abbas (Abdullah b. Abbas) and he said: "Do you know who the man was whose name A'isha did not mention? It was Alee ibn Abi Talib (a.s), but A'isha was averse to name him in a good context."

Source: Musannaf Abd Al-Razzaq. Vol. 5, Pg. # 297.




Muslim ibn Hajjaj, in his Saheeh took the very same narration from Abdul Razzaq and Abdul Razzaq in his Musannaf has narrated it completely, but Muslim removed the last part of the text: 'But A'isha was averse to name him (Alee (a.s)) in a good context.' 

Let us now compare both narrations so that the distortion can be clearly shown to the readers.



Whilst we acknowledge that a forgetful person is not forgetful all the time, it is indeed concerning that the forgetfulness of Prophet (saw) was so extreme that he (saw) could not even recall an act as significant as sexual intercourse. There is a massive difference between forgetting where you left your car keys and being incapable of recalling whether or not you had sexual intercourse! The steps that lead up to sexual intercourse and the act itself are not small steps that can be easily erased from the mind. An individual that wakes up in a state wherein he is at a loss as to whether he slept with his wife during that same night constitutes amnesia on a major scale. Moreover as mentioned earlier, the failure of Prophet (saw) to identify Jibra'eel (a.s) is even more worrying that points to extreme memory loss, that has carries serious consequences!

Inconsistencies from the above narrations can also be seen from the actual material used for magic which was supposedly taken out from the well of Dharwan. In two of the narrations mentioned by Ahmad ibn Hanbal and Ibn Sa'ad we have material in which at least 12 knots were tied, yet we see from the rest of the narrations in Saheeh Al-Bukhari by A'isha, the material consisted of a comb, hair and skin pollen of a date palm tree.
We also see a discrepancies when it comes to which person(s) actually removed the material of magic from the well. We can see that in the narration of Ahmad ibn Hanbal, the Prophet (saw) sends Alee (a.s) to remove the material from the well, whilst Ibn Sa'ad mentions Ammar ibn Yasir (r.a) along with Alee (a.s). A'isha says Prophet (saw) himself removed the material from the well whilst in another which she narrates, the Prophet (saw) orders for those things to be removed.
We have cited many contradictions of this entire episode of the 'Bewitched Prophet (saw),' which should make one wonder if this supposed occurrence ever took place. If the Sunnis want us to believe the Prophet (saw) ever got possessed by Shaytan, they could have at least attempted to make more of a convincing story. We leave it for the readers to decide as to whether they believe a personality as perfect as our Prophet (saw) could ever be under the influence of the devil.
It is rather an absurdity and an insult to the Prophet (saw) to believe the Shaytan could get so close to him and become absorbed in his thoughts, whilst believing Shaytan would not come anywhere near Umar, but in fact go in total opposite direction to him!  

The Devil Runs From Umar But Not The Prophet (saw)!



One of strangest polemical ironies between Sunni and Shi'ee debates on the finer, paradigms prophethood, and it is that the Sunni outline of Umar agrees more with the Shi'ite conception of prophethood than the Sunni view on the Prophet of Islam himself. 

Our friend Satan has no problem brainwashing and maddening the Prophet of Islam, yet seems to run away faster than certain Sahaba during the Battle of Uhud when faced against Umar. With Umar's legendary "heroism" in Uhud speaking for itself, how then could Satan be afraid of Umar but not the greatest man who ever lived?


Al-Bukhari:

Narrated Sa'd: Umar bin Al-Khattab asked permission of Allah's Messenger (saw) to see him while some Quraishi women were sitting with him and they were asking him to give them more financial support while raising their voices over the voice of the Prophet (saw). When Umar asked permission to enter, all of them hurried to screen themselves. The Prophet (saw) admitted Umar and he entered while the Prophet (saw) was smiling. Umar said, "May Allah (swt) always keep you smiling, O Allah's Messenger (saw)! Let my father and mother be sacrificed for you!" The Prophet (saw) said, "I am astonished at these women who were with me. As soon as they heard your voice, they hastened to screen themselves." Umar said, "You have more right, that they should be afraid of you, O Allah's Messenger (saw)!" And then he (Umar) turned towards them and said, "O enemies of your souls! You are afraid of me and not of Allah's Messenger (saw)?" The women replied, "Yes, for you are sterner and harsher than Allah's Messenger (saw)." Allah's Messenger (saw) said, "O Ibn Al-Khattab! By Him in Whose Hands my life is, whenever Satan sees you taking a way, he follows a way other than yours!"

Source: Saheeh Al-Bukhari. Pg. # 1523, H. # 6085.




Al-Tirmidhi:

Narrated Buraidah: "The Messenger of Allah (saw) went out for one of his expeditions, then when he came back, a black slave girl came to him and said: 'O Messenger of Allah (saw)! I took an oath that if Allah (swt) returned you safely, I would beat the Duff before you and sing.' So the Messenger of Allah (saw) said to her: 'If you have taken an oath, then beat it, and if you have not then do not.' So she started to beat the Duff, and Aboo Bakr entered while she was beating it. Then Alee (a.s) entered while she was beating it, then Uthman entered while she was beating it. Then Umar entered, so she put the Duff under her, and sat upon it. So the Messenger of Allah (saw) said: 'Indeed Ash-Shaytan is afraid of you O Umar! I was sitting while she beat it, and then Aboo Bakr entered while she was beating it, then Alee (a.s) entered while she was beating it, then Uthman entered while she was beating it, then when you entered O Umar she put away the Duff.'


Footnote: Al-Albani narration is Saheeh (Authentic)


Source: Saheeh Al-Timridhi. Vol. 3, Pg. # 511, H. # 3690.

 


Our opponents want us to believe that Umar was the hero of the hour who brought this activity to an end. Umar saved the Prophet (saw) from the clutches of Shaytan as if he (saw) had been taken in by the activity, as were Aboo Bakr and Imam Alee (a.s). No other interpretation is possible for the words of the Prophet (saw), "Only Shaytan is afraid of you." This proves that Umar's rank was above that of the Prophet (saw). Perhaps those that allege we view Imam Alee (a.s) as better in rank than the Prophet (saw) should stroke their long beards and ponder over this matter! Shaytan feared Umar but not the Holy Prophet (saw)! What utter nonsense! But then again, Nasibi ideology is nonsense. They proudly relay flaws in the Prophet's (saw) character citing books – joyfully recollecting the filthy fabricated traditions that we have cited earlier. The Nawasib don't even flinch when they narrate these fairy tales, the fact that this is the type of filth can only best be described, as ammunition for Christian Missionaries does not bother them in the slightest! Highlighting the Prophet (saw) alleged wrongs are tolerated and permissible, but to highlight flaws in the companions can never be tolerated and makes you a Kafir! It all goes to show, that the Nawasib have more respect for the companions than they do the Holy Prophet (saw).







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