Accusation:
Whenever any fresh admonition comes to them from their Lord they barely heed it and remain immersed in play, their hearts being set on other concerns. The wrong-doers whisper to one another: "This person is no more than a mortal like yourselves. Will you, then, be enchanted by sorcery while you see?"
[Qur'an 21:2-3]
Tafseer/Seerah (taken from Tafhim-ul-Qur'an):
The disbelievers, who were the chiefs of Makkah at this time, whispered to one another to this effect: This man cannot be a Prophet because he is a human being like us and eats and drinks and has wife and children like us. We see nothing unusual about him that might distinguish him from us and make him worthy of the office of Prophethood. We, however, admit that there is some magic in his talk and personality. That is why anyone who listens to him or goes near Him is charmed. Therefore, the best thing for you is not to listen to him at all, nor go near him, for listening to him or going near him will only be involving yourselves intentionally in his snare.
The reason why they accused the Prophet صلى الله عليه وسلم of practising magic was that even his antagonists were charmed by his personality when they met him.
Muhammad bin Ishaq (152 A.H.) says: Once Utbah bin Rabiah, the father-in-law of Abu Sufyan, said to the chiefs that he wanted to see Muhammad and give him counsel.
They said: We have full confidence in you. You may go and have a talk with him.
Accordingly, he went to the Prophet صلى الله عليه وسلم and said: Dear nephew, you know that you were held in great honour here before this and you belong to a noble family. Why have you then brought this affliction to your people? You have caused discord among them. You consider your people to be fools. You speak ill of their religion and deities, and you declare their deceased forefathers to be disbelievers. My dear nephew, if your object is to become a rich man, we can give you so much wealth that you will become the richest man among us. If you are seeking a high rank, we will make you our chief, even our king, if you so like. But if you are suffering from a mental illness which makes you see illusions, we will have you treated by the best physicians.
He went on talking in this strain and the Prophet صلى الله عليه وسلم remained silent. When he was done talking, the Prophet صلى الله عليه وسلم said: Abul Walid, have you had your say or do you want to say anything more?
He replied that he had said what he had to say.
Then the Prophet صلى الله عليه وسلم said: Now listen to me. And he began to recite Surah Ha-Mim-Sajdah (Surah Fussilat) after Bismillah and Utbah listened to him as if he had been charmed. When the Prophet صلى الله عليه وسلم came to (Ayat 38), he fell down in prostration.
Then raising his head, he said: O' Abul Walid, I have said whatever I had to say, and you have heard it. Now I have nothing more to say.
After this Utbah walked back towards the chiefs who perceived him to be a changed man and remarked: By God, his face shows that he is not the same man that he was when he went from here.
When he came to them, they asked: What has been the result of your mission?
He answered: By God, today I have heard a thing the like of which I had never heard before. By Allah! It is not poetry nor sorcery nor divination. O' people of Quraish, I advise you to leave him to himself. From what I have heard from him, I conclude that his message is going to bring about a great revolution here. If the Arabs overcome him, you will stand absolved from the charge of murdering your own brother, and if he overpowers the Arabs, his sovereignty will be your own sovereignty and his honour your own honour.
The people answered: By God, you too, O' Abul Walid, have been charmed by him. To this, he replied: I have expressed my opinion. Now it is for you to accept or reject it.
[Ibn Hisham, Vol. I, pp. 313-314]
Baihaqi, in his narration of the above event, makes this addition: When the Prophet صلى الله عليه وسلم recited (Ayat 13): "I warn you against a sudden scourge like that which struck Ad and Thamud.” Utbah placed his hand on the mouth of the Prophet صلى الله عليه وسلم, saying: For God’s sake, have mercy on your own people.
In this connection, Ibn Ishaq has cited another event.
Once a man from the clan of Arash came to Makkah with some camels and Abu Jahl bought them. When he demanded their price, he put him off by lame excuses. At last, the man came to the Sanctuary of the Kabah and began to bewail publicly the dishonesty of Abu Jahl. The Prophet صلى الله عليه وسلم was also sitting in a corner of the Sanctuary.
The chiefs of the Quraish said to the man: We cannot help you in any way in this matter; look, there is a man sitting: go to him and he will get you your money.
Accordingly, the Arashi went towards the Prophet صلى الله عليه وسلم and the chiefs began to whisper jokingly: Today there will be great fun.
When the man expressed his complaint before the Prophet صلى الله عليه وسلم, he at once stood up and accompanied him to the house of Abu Jahl, followed by an informer of the chiefs.
The Prophet صلى الله عليه وسلم knocked at Abu Jahl’s door, who asked from inside: Who is there? He answered: Muhammad.
Hearing this, he at once came out and the Prophet صلى الله عليه وسلم said to him: Pay this man his dues. Abu Jahl went in without uttering a word, brought the price of the camels and paid the man.
At this, the informer ran back to the Quraish and told them the whole story and said: By God, today I have seen something which I had never seen before. When Abu Jahl came out, Muhammad asked him to pay the dues, and he obeyed him as if he were spellbound.
[Ibn Hisham, Vol. II, pp. 29-30]
Conclusion:
It was this charm of the personality, character and words of the Prophet صلى الله عليه وسلم which these people considered to be the effects of charm and warned the people not to go near him for fear of his magic.
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