Transcription
Bismillah ir Rahman ir Rahim. Respected viewers, Assalamu Alaikum. In today's video, we will describe the circumstances of that time when the Holy Prophet (peace be upon him and his household) began the public duty of conveying the message. Who were the first enemies who came against this mission of yours, and what was their outcome? In the previous video, we described the complete circumstances of the first revelation that descended in the Cave of Hira, after which, according to the command of Allah Almighty, the Holy Prophet (peace be upon him and his household) performed the duty of conveying the message secretly for three years. After three years, Allah Almighty commanded you (peace be upon him and his household) to publicly deliver the message of Tawheed and Islam to the polytheists of Mecca. This command is described in Surah Al-Hijr, verses 94 and 95 as follows: "So declare what you have been commanded openly, and turn away from the polytheists. Indeed, We are sufficient for you against those who mock." During this period, another verse of Surah Ash-Shu'ara came, which indicated how the work would begin: "And warn your closest relatives." O My Beloved, first warn your close relatives and family members, deliver this message to them first, and after that, deliver this message to all of Mecca.
Consequently, that famous incident in Islamic history occurred, which is called "Da'wat Dhul Ashirah." Accordingly, the Holy Prophet (peace be upon him and his household) called Hadrat Ali (peace be upon him) and said, "Go and invite all the elders and youths of the family, and tomorrow we have to arrange a feast." Hadrat Ali (peace be upon him) asked, "What provisions should be gathered for the feast?" The Holy Prophet commanded, "Prepare one leg of a sheep or goat, a bowl of milk, and bread made from approximately three kilograms of wheat. Prepare these items for tomorrow's feast." And this feast was held at the house of Hadrat Abu Talib. According to some narrations, this feast was held in the house of Abu Talib. Forty individuals from the Banu Hashim family participated in this feast, and there were also some women. All of them received the message of the Holy Prophet (peace be upon him and his household). Hadrat Ali carried out the task deliberately, going to each person's house and delivering the message. The next day came; at the appointed time, everyone gathered. As soon as Abu Lahab's gaze fell on the food, he made the first objection: "Have you called us here in the name of a feast to starve us? One leg of this goat, each one of us could eat alone; how is it possible for forty people?" The Holy Prophet said, "Be patient and wait." A short time passed. Hadrat Ali (peace be upon him) prepared a curry with the leg of the goat, brought the bowl of curry, the bowl of milk, and the three kilograms of wheat bread, and placed them. The Holy Prophet immediately said, "Bismillah wa kulu" (In the name of Allah, and eat). Begin in the name of Allah and start eating. This matter was very displeasing to Abu Lahab specifically and to some other members of the family generally. "What kind of manner is this? What name has been taken? Neither the name of Lat, nor Manat, nor Uzza, nor Hubal." But the food had been served, and hunger was severe, so no one objected much and they began to eat. But in such a way that the Prophet of Islam placed his hand over the entire food and then presented it to his family members, and specifically said to Abu Lahab, "Eat to your fill; there should be no shortage in your eating." Everyone ate to their fill. After this, the Prophet of Islam advanced and finally the Prophet began to partake of this same food.
Abu Lahab saw this scene and, extremely astonished, said, "O Muhammad, have you cast a spell? So little food, forty people ate to their fill, and despite that, so much remains that you are also using the same food." Then the Prophet of Islam, after finishing the food, announced the conclusion of the gathering. These people left, astonished and perplexed. Why were they called? Why were they being sent back? But when Hadrat Ali (peace be upon him) asked this question, the Prophet of Islam replied, "Because before hearing my words, he used the word 'magic'; therefore, it was not appropriate to deliver the message of prophethood after that. Tomorrow I will teach him a lesson; before he says anything, I will present my message. Go, Ali, once again invite everyone for tomorrow." The next day, the feast was given again. The next day, as was the custom, the same three items came. The Prophet of Islam presented the food before everyone, saying "Bismillah wa kulu." Everyone ate. Yesterday there was more astonishment; today the astonishment was less, so today Abu Lahab did not repeat that statement. The food ended. Before Abu Lahab could say anything, the Noble Prophet stood up at his place and announced: "O Banu Abdul Muttalib, O family related to Abdul Muttalib, you saw that I have just presented before you a miracle of the Prophet of the Children of Israel. A table (ma'ida) which was a miracle of Hadrat Isa (peace be upon him): the eaters would be satiated, yet the tablecloth would remain full despite being small. I presented this miracle because I have come to you with a message from Allah. First tell me: Have you ever found me lying or doing anything against you?" Everyone said, "No, we have always found you to be well-wisher and sympathetic to your family." The Noble Prophet (peace be upon him and his household) said, "That is it; my message is also for this reason. If you do not accept this message, no one can save you from the fire of Hell. And if you accept this message, then there are salvation and blessings for you in this world and the Hereafter." And then you (peace be upon him and his household) said, "The message I have brought is called Islam. Believe in one Allah and acknowledge my Prophethood. And also listen: No prophet came such that when he presented his prophethood, he did not have a vizier with him, and I want to select a vizier from among you. Today, whoever among you speaks of supporting me will be my vizier, will fulfill my duty, and will fulfill my promises. He will have the same relationship with me as Hadrat Harun (peace be upon him) had with Hadrat Musa (peace be upon him)."
The words of the Noble Prophet (peace be upon him and his household) reached this point. The narration is that after hearing these words, even Abu Lahab remained completely silent. The entire assembly sat with heads bowed. Only Hadrat Ali (peace be upon him) stood up. At the time when Jibra'il (peace be upon him) had come to the Prophet of Islam (peace be upon him and his household) in the Cave of Hira, Hadrat Ali's age was nine or ten years. Three years later, the feast of Dhul Ashirah took place. By this reckoning, Hadrat Ali's age at this time is around twelve or thirteen years. Hadrat Ali (peace be upon him) stood up and pledged support. The Prophet of Islam said, sitting him down, "O Ali, your elders are present here; wait, perhaps someone among them will promise to help and support me." The narration is that everyone remained silent. The Prophet of Islam repeated these sentences a second time. Again, no one stood up except Hadrat Ali. The third time as well, when only Ali stood up, the Prophet (peace be upon him) called Hadrat Ali forward, placed his hand on his shoulder, and first said the same three sentences: "You are my vizier, you are my executor, you are my successor." After that, he embraced him and commanded Hadrat Ali to open his mouth. Hadrat Ali brought his blessed mouth near. The Holy Prophet placed his blessed saliva into Hadrat Ali's mouth, and then after embracing him once more, he separated him. Seeing this scene, laughter broke out, and Abu Lahab stood up from his place and left, saying, "Well done, Muhammad! You have nicely rewarded obedience! Your younger brother speaks of obeying you, and you spit into his mouth." The Noble Prophet replied, "I have transferred knowledge, understanding, and wisdom to him, and now he has become the heir of all my knowledge." So Abu Lahab left in a state of anger, saying, "O Abu Talib, congratulations to you for your son's obedience." Seeing Abu Lahab leave, all the members of the Banu Hashim family also left.
History tells that the next day, once again, the Prophet of Islam (peace be upon him and his household) came out of his house early in the morning with Hadrat Ali. But now the Prophet of Islam's direction was not towards the Banu Hashim family; rather, the Prophet went straight near the Kaaba. And directly opposite the Kaaba is the hill of Safa. The Prophet of Islam came to this hill. In some narrations, it is also found that he came to Mount Abu Qubais, but in most narrations, the hill of Safa is mentioned. These two hills are directly facing each other. He stood on the hill of Safa, looked around, and called out in a loud voice: "Ya Sabaha!" (O calamity of the morning!) He gave this call three times. "Ya Sabaha" was a pre-agreed code word among the Arabs: whenever an extremely important message had to be delivered, whenever the matter of life and death for the people of Mecca arose—for example, suppose a fire broke out in Mecca, or a flood was coming towards Mecca, or an enemy was attacking—it was decided that whoever received such news that endangered the lives of the Meccans would immediately stand on this hill and call out "Ya Sabaha," and every tribe would gather. Just as when Abraha attacked Mecca, the call of "Ya Sabaha" was raised from this hill. The Prophet of Islam raised the slogan of "Ya Sabaha." This sound spread far and wide. Then the Prophet of Islam also mentioned each family and tribe by name: "O Banu Hashim, O Banu Makhzum, O Banu Umayya!" Hearing these two calls, every tribe arrived there. Those who could not come sent one representative each, saying, "Go and hear what is happening." Eventually, the whole of Mecca gathered there, meaning at least one person from each tribe was present. And after raising the call of "Ya Sabaha," the Prophet of Islam stood calmly on the hill. When everyone had gathered and someone asked, "O Muhammad, why have you called us?" the Prophet of Islam first asked, "Tell me, do you doubt my words? If I say something, will you believe it or consider it false?" All the tribes said together, "We have always found you truthful and trustworthy; we cannot doubt any of your statements as being wrong." The Prophet of Islam asked a second question: "Look at the hill in front. The Prophet stands on Mount Safa, and in front is the other hill, Mount Abu Qubais. The Prophet said, "If I say that behind this hill an army of enemies has gathered that is about to attack you, would you believe my words?" Everyone said, "Of course, we will believe you and trust you." The Prophet of Islam asked a third question: "Why would you believe this?" "Because we have never heard a wrong statement from your lips until today." After securing this commitment, the Prophet (peace be upon him) said, "Listen, I have come to inform you that the path you are following leads to destruction. You have abandoned the one God, Allah Almighty, and have accepted hundreds of gods, as a result of which the Hellfire and the punishment of the Hereafter await you. Say 'La ilaha illallah' (There is no god but Allah), recite the kalima of the one Allah, and you will attain salvation." And then the Prophet of Islam made three promises: "If you recite the kalima 'La ilaha illallah,' you will become masters of all of Arabia, and the non-Arabs will be humiliated before you." Why was this statement necessary? Because Arabia was a region half of which was under the control of the Iranians and half under the control of the Syrians. It was such a destitute area that whenever anyone wished, they would come and attack and leave. The attack of Abraha testifies to this. Besides this, the king of Abyssinia attacked many times, and the kings of Yemen attacked many times. So at that time, the biggest issue for the Arabs was that these great powers, whenever they felt like it, came and attacked them. Who would save us from them? So the Prophet of Islam made three promises: "You will become masters of the whole of Arabia; the non-Arabs will be humiliated; and above all, if you come to faith, whatever is in Paradise will all be yours. But recite 'La ilaha illallah,' achieve success and salvation."
As soon as the Prophet of Islam's sermon ended, Abu Lahab said, "Did you gather us for this useless thing? May Allah destroy us!" Saying this sentence, Abu Lahab turned back. When the Prophet of Islam's own uncle said this, all the Arabs dispersed. But now one thing had entered their minds: the whole day they debated among themselves, "How did this man dare to say such a big thing? How did he reject our idols?" And while the Meccans were saying these things, Jibra'il Amin (peace be upon him) was bringing the verse: "Perish the hands of Abu Lahab, and perish he!" (Surah Al-Masad). Whatever Abu Lahab said about the Messenger of Islam, the Lord used the same words about Abu Lahab: "May the hands of Abu Lahab be destroyed, and may he be ruined." History testifies that this promise of the Quran was fulfilled, and Abu Lahab's hands were broken. Anyway, a wave of astonishment ran through all of Mecca. Every household was discussing how he dared today to deny all our gods. And immediately after this announcement, the Prophet of Islam (peace be upon him and his household) adopted this method: he would offer his prayer in the Kaaba. Ordinary Muslims were not allowed, but the Prophet of Islam himself adopted the practice of offering his prayer in the Kaaba. Now the obstacle—the command of Allah that the message be conveyed secretly—was removed. The Prophet of Islam's prayer began. The verses from the sixth to the last verse of Surah Al-Alaq were revealed after this incident on Mount Safa. When the Prophet of Islam began offering prayer in the Sacred Mosque, all the Arabs became enraged and furious. But specifically, Abu Jahl's anger reached its peak. Abu Jahl was a man who always maintained this distinction from the common Arabs: no Arab was allowed to wear the clothes he wore; no one was allowed to ride ahead of his mount; and when he entered the Haram, no one was allowed to perform worship before him. Abu Jahl, who had built a certain image of himself in his mind, became extremely enraged and furious seeing this scene: the Prophet of Islam paid no attention to me; I enter the Kaaba and he is prostrating. Finally, one day he stopped the Prophet of Islam on the way and said, "O Muhammad, do not let me see you worshipping in this manner in the future. If you worship in this manner in the future, I swear by Lat and Manat, I will punish you right there." And the Prophet of Islam, whose usual manner was not such, replied with equal severity: "O Abu Jahl, if you interfere with my prayer and prevent me from praying, then see for yourself: after that, you will not be able to return alive." Abu Jahl was giving a challenge, and the Noble Prophet was giving a challenge. Many people had witnessed this incident because it was a matter of the marketplace.
The next day, when Abu Jahl approached near the Kaaba, he saw that today too the Messenger was praying in the same manner. Those people were also present before whom Abu Jahl had given the challenge yesterday. Consequently, he advanced in anger, picked up a stone from nearby, and moved forward saying, "With this stone I will wound his head, and placing my foot on his neck, I will break his neck." He was advancing arrogantly. In verse 19 of Surah Al-Alaq, the Quran challenges Abu Jahl: "Does he not know that Allah sees? Beware! If he does not desist, We will surely drag him by the forelock and throw him into the Fire of Hell." Accordingly, history tells that Abu Jahl advanced. But as soon as he neared the Prophet of Islam, people saw that he raised his hand to throw the stone, and the stone stuck to his neck, and his hand could not come down, and a most terrifying scream came from his mouth, and he turned back. In some narrations, it is said that as soon as he turned back, the stone fell from his neck to the ground. And in some narrations, it is said that Abu Jahl, in this state—hand stuck to the stone and stone stuck to his neck—beseeches the Prophet of Islam, "O Muhammad, save me!" The Prophet of Islam gestured, and the stone fell to the ground, and Abu Jahl turned his back and fled. Now when he returned from there, his companions and the chiefs of Mecca said, "Abu Jahl, you went with such pomp and splendor; why have you returned?" He said, "By God, as soon as I approached, I saw a huge trench filled with fire between me and him. And on the edge of that fire, I saw some birds with large wings and extremely terrifying claws. So I returned from there." And later the Prophet of Islam said, "If this Abu Jahl had advanced one step further, the angels would have torn his body to pieces."
If we go a little forward in time, the narration tells that in the second year of Hijrah, at the Battle of Badr, when the well was reached, Abu Jahl's corpse was also lying there with the other corpses. Accordingly, before cutting off his head, some Muslims advanced, grabbed him by the hair of his forehead, dragged him, brought him forward, and threw him into that pit where all the corpses of the polytheists were thrown. Later, the Prophet of Islam had his corpse brought and his head cut off. Thus, the prophecy of the Quran was proven correct, at least to the extent of this world: "If he does not desist, We will surely drag him by the forelock." The Muslims later realized that among so many corpses of the polytheists, the only one they had grabbed by the forelock and dragged was Abu Jahl, the very one for whom the Quran had given this command. And then regarding the Hellfire, the next verse of the Quran says: "We will take him and throw him into Hell." So the narration tells that Abu Jahl came as the first enemy—i.e., the first attack on the Prophet of Islam (peace be upon him and his household) was made by Abu Jahl because of prayer. At the time when the Prophet of Islam's prayer began, immediately after that, the second person who entered the field to oppose the Prophet of Islam was Walid ibn al-Mughirah. He had a great deal of wealth and many sons. In the Arab environment of that time, these two things were the most important: whoever had more wealth and more sons was more arrogant and haughty. The Prophet of Islam made the announcement on Mount Safa at the feast of Dhul Ashirah. Immediately after that, the first attack in the Sacred Mosque came from Abu Jahl, and then the second opposition came from Walid ibn al-Mughirah.
This Walid ibn Mughira becomes a companion of Abu Jahl and enters the field against the Prophet of Islam, and it is about him that those verses of the Holy Quran were revealed which are the verses of the blessed Surah Al-Qalam: "O Messenger, beware, do not be deceived by his words, he who swears excessively, is a vile man." After this, the Quran said: "He is always engaged in seeking faults of everyone; backbiting is his habit; neither does he himself walk on the path of righteousness nor does he let others walk; he is one who turns away from the truth, is a sinner; he is extremely harsh; and after all this, he is of illegitimate birth, not a lawful child." These nine attributes of Walid were mentioned. After this, the Quran said: "He has abundant wealth and sons, so when Our verses are recited before him, he says, 'Have you started reciting before us? These are just tales and stories of the ancients; they have no connection with reality.'" Now the Quran is making an announcement: "We will soon strike a blow on his high and long nose, which he used to say to protect, 'How can we lower our noses by accepting the word of an orphan?' He is referring to the high nose; We will strike a blow on that very nose." So it is found in traditions that this is the man who went to participate in the Battle of Badr and fled from there, but while fleeing, the sword of a Muslim cut off his nose. That Muslim did not even know whom he was attacking, but that very nose of his was cut off.
A very interesting thing is also found in history about this: Walid ibn Mughira used to do such things, and the Quranic verses also came in which each of his faults was described. Now the Quran has described nine of his faults. Eight of those things were known to every Meccan, but the ninth thing the Quran revealed as new: that his lineage is not valid, he is not born of lawful marriage. Look at the word of the disbelievers themselves upon God: these things spread throughout Mecca, people were reciting these verses with pleasure, whether Muslim or disbeliever. When Walid ibn Mughira heard this, in a state of anger he took a sword and rushed at his old mother, placed the sword on her neck, and said: "Tell me the truth about my father; inform me who my father was." Seeing the naked sword placed on her neck, the old mother told everything truthfully. So Walid ibn Mughira also became convinced; that is why he went and asked his mother. This is also a miracle of the Quran. At that time in the Arab environment, when it reached the people, they were also amazed because this matter kept being exposed. Once this thing came out from the mother's tongue, it kept coming out. Seeing the truth of these words of the Quran, a large group started turning towards Islam.
The first confrontation of the Prophet of Islam (peace be upon him and his family) was with Abu Jahl; the second confrontation was with Walid. And the confrontation with Abu Jahl was not more dangerous because Abu Jahl still feared the Prophet of Islam, as we narrated in one of our videos the incident of an orphan child whom Abu Jahl had taken under his patronage. After seizing his property, Abu Jahl expelled him from his house, to the point that a time came when that child had no food to eat and no clothes to wear. He was unfamiliar with the Meccan environment and also did not know to whom to go for justice. Some people of Mecca thought of mischief; they thought to make Muhammad (peace be upon him and his family) and Abu Jahl fight each other. So they told that child: "Go to that person; he will get you your right." So that child went to the house of the Noble Prophet (peace be upon him and his family) and said to him: "Get my right from Abu Jahl." He came to Abu Jahl's door and knocked. Abu Jahl asked, "Who is it?" The Noble Prophet gave his name. Astonished, Abu Jahl came out, wondering, "How has he come to me?" The Messenger said just one thing: "Give this orphan his full right." Abu Jahl hears this—he who is such a bitter enemy—but strange awe and fear are in his heart. Without uttering a single word, he went inside and brought all the orphan's property and handed it over to him. The Noble Messenger left. And those people who had sent the orphan ran to Abu Jahl: "O Abu Jahl, what is the matter? What is your condition? You were such a strong opponent, and you got scared?" He replied: "What do you know? When he said this sentence, 'Give this orphan his right,' it felt to me as if someone had started pressing me from both the right and left sides, and if I had not given the right, perhaps I would have died at that very moment."
Similarly, there is another incident: The Prophet of Islam is present in the Haram. A man came from Yemen and said: "I have been robbed." The Prophet (peace be upon him) asked: "What is the matter?" He said: "Abu Jahl has taken my goods and is refusing to pay." The tradition is that the Prophet of Islam went and said: "Abu Jahl, give this man his right." At that time as well, not a single word came from his tongue. And there is a third incident in history as well: A man from an Arab tribe, the tribe of Banu Zubaid, holding the curtain of the Kaaba, was saying: "O people of Mecca, who will come to trade here when you loot those who come?" The chiefs of Mecca heard and asked: "What is the matter?" He said: "Don't you know? I came with three excellent camels to sell them to some chief in Mecca. After arriving here, Amr ibn Hisham, i.e., Abu Jahl, came, first saw my camels, said, 'I will buy them for 50 dirhams each,' and then went back. O people of Mecca, what is wrong with you? This one camel is worth a thousand dirhams, and he priced it at 50 dirhams and left." As has been stated earlier, whichever cloth Abu Jahl wears, nobody wears that cloth that day; whichever mount he sits on, nobody goes ahead of him; if he comes to the Kaaba, nobody worships before him. He priced the camel and left. Now this man is saying: "I have gone around all of Mecca; there are those who would give 49 dirhams, but not a single dirham more. Everyone says: 'Since Amr ibn Hisham has said 50, now we cannot say more than that.' O people of Mecca, what kind of oppression is this upon me?" Just hearing this, the chiefs of Quraysh said: "That person is sitting there, the one who is a friend of Abu Jahl; go to him, he will get you your right." And that was the Prophet of Islam (peace be upon him and his family). This man went and said to the Prophet of Islam: "Get my right from your friend." He immediately stood up: "Come with me." He came to Abu Jahl's door, knocked. Abu Jahl came out and asked: "What is the matter?" The Prophet of Islam said: "I am buying these three camels, paying the full price, and I am buying them after informing you." If the Prophet had gone to the market and bought the camels without informing Abu Jahl, that too would have been a great insult to Abu Jahl. On the contrary, he came before him and said: "I am pricing them at a thousand dirhams; if you want to buy them, give more money, otherwise I am taking these camels." And those who knew Abu Jahl knew that now his sword would come out, rivers of blood would flow here. Someone had priced against Abu Jahl's price, and such a huge price! But seeing this, everyone was astonished. The Prophet of Islam calmly moved forward; Abu Jahl was silent. He bought all three camels, gave him the full price, and started moving towards his house with the camels. His friends went and asked Abu Jahl: "What is this condition of yours?" He said: "What do you know? I saw two lancers with their lances placed on my chest, and if I had uttered even a single word, these lances would have entered my chest." So Abu Jahl, despite being the worst enemy of the Prophet of Islam, is also afraid of the Prophet of Islam; he does not have the courage to come face to face with the Prophet of Islam. Therefore, his opposition was within a limit.
But there were six men of Quraysh who had made it their life's mission that when the Prophet of Islam came out of his house, they would stand before his face, abuse him, throw dust on his face, and spit on his face. Among these six persons, Walid ibn Mughira is number one, As ibn Wa'il is number two, Aswad ibn Muttalib is number three, Aswad ibn Abd Yaghuth is number four, Harith ibn Talat is number five, and Harith ibn Qays is number six. These six men had this method: they descended to the lowest level of enmity—spitting, throwing dirt, standing before the Prophet of Islam's face and daily reciting abuses. The Prophet of Islam (peace be upon him and his family) remained silent and was patient. But the Lord of the Worlds, when He commanded the Prophet of Islam to convey the message, also made a promise: "O Messenger, preach openly; leave the polytheists who mock you; We are sufficient for them." So history tells that as soon as their insolence increased, Jibra'il Amin (peace be upon him) descended upon the Prophet of Islam and came and said: "Tell me who is insulting you, O Mercy to the Worlds?" The Prophet remained silent. But Jibra'il (peace be upon him) came at a time when the Prophet of Islam was passing through the market. Jibra'il (peace be upon him) saw Walid ibn Mughira passing by and simply said: "Is this also among those who mock you? Just point." The Prophet of Islam lowered his head, i.e., indicated yes; he did not say anything with his tongue. And Jibra'il (peace be upon him) made a gesture with his finger once. The result of this gesture was that when Walid ibn Mughira moved forward, while walking he passed by an arrow-maker, because this was a common trade in Arab Mecca—shops of arrow-makers were open. That arrow-maker was making arrows from wood, and wood shavings had fallen on the ground. The Lord of the Worlds gives a more disgraceful death to whoever advances further in enmity. As soon as he stepped forward, a wood shaving from the arrow-making had fallen on the ground. Walid ibn Mughira stepped on it; blood started flowing, and that shaving got stuck. Now Walid ibn Mughira was stooping—his foot was wounded, and removing that piece of wood from his foot also seemed beneath his dignity. So he did not bend down; after finishing all his work, he walked like that to his house, blood flowing. He came and lay down on his bed. Nearby was his daughter's bed. After a little while, the girl stood up in panic and screamed: "Today I will severely punish the maidservant! I had told her when she came to draw water to close the water skin tightly after drawing water, but it seems she left it open and went away; all my bedding is getting wet!" They were the last drops of Walid ibn Mughira's blood. The daughter heard and, panicked, lit a lamp, and saw this scene: so much blood had come out from the foot that it seemed as if a water skin had flowed. She said: "Go, call my sons." The sons were called. He made his last will and went to Hell.
The second man was As ibn Wa'il, who opposed the Prophet of Islam in the early days of Islam. Jibra'il Amin stood near the Prophet of Islam. The market of Mecca was right there. As ibn Wa'il passed by. He gestured: "Is this also among those who mock you?" The Prophet of Islam lowered his head in response, indicating yes. Jibra'il (peace be upon him) made a gesture with his finger. This As ibn Wa'il was walking. While walking, he climbed a hill, and a thorn pricked his foot—a very ordinary thorn. But it caused him so much pain that once he screamed: "Alas! The God of Muhammad has killed me!" With that pain, he went to Hell.
The Prophet of Islam was still standing there. Meanwhile, the third enemy, Aswad ibn Muttalib, passed by. Jibra'il (peace be upon him) asked about him, and the Prophet of Islam responded with a nod of the head, indicating yes. Jibra'il (peace be upon him) made a finger gesture. The tradition is that he had gone a short distance when he became blind. After becoming blind, he started hitting his head against a nearby wall, hitting it so hard that his skull was almost broken. His slave was with him. He tells him: "Hold me! Someone is holding my head and hitting it against the wall; remove him!" The slave turns and says: "Whom are you talking about? Whom should I stop? I see only you hitting your head against the wall." He had become blind; he thought someone was grabbing his head and hitting it against the wall. So he repeatedly says: "Slave, remove this man who has caught my head!" The slave looks all around, then says the same: "You yourself are hitting your head; whom should I touch?" So, hitting his head against the wall repeatedly, he went to Hell.
The tradition states that the Prophet of Islam was standing. Jibra'il Amin (peace be upon him) gestured towards the fourth man, who was Aswad ibn Abd Yaghuth, an extremely tyrannical man. He had a maidservant who had become Muslim; he inflicted extreme torture on her. Jibra'il (peace be upon him) gestured: "Is this also among those who mock you?" The Prophet of Islam indicated yes, but also said: "I had prayed for him that he should die after hearing the news of his son, so his death should not come now." The tradition is that Jibra'il (peace be upon him) broke a leaf from a nearby tree and struck that leaf on his eyes, and this Aswad ibn Abd Yaghuth became blind, but did not die. All the others had died; he did not die; he became blind and useless, to the point that in the Battle of Badr, his son was killed. When the news came to Mecca, at that time he committed suicide in grief for his son.
After this, Jibra'il (peace be upon him) gestured towards the fifth man, Harith ibn Talat: "Is this also among those who mock you?" The Prophet of Islam gestured. Jibra'il (peace be upon him) turned and gestured towards him. The result was that when this man moved forward, he had gone a short distance when the color of his face turned dark, his appearance changed. And the result was that when he entered his house and sat on his bed, his family members were terrified: "Who is this man who has come and sat down? If Harith has come, he will kill us; he does not even let his own son sit. Who have you seated?" All the family members immediately attacked him and started beating him. Now his appearance had changed, but his temperament had not changed. After being beaten, he became even angrier: "How dare they raise their hands on me!" And he started cursing and abusing them. Hearing this, they became even more frightened: "If he finds out that the man who came and sat on my bed also cursed, and we remained silent, then he will punish us." They beat him so much that he was killed by his own family members and went to Hell. The Lord of the Worlds gives this kind of death—how disgraceful that yesterday his family feared his slightest gesture, and today they are beating him to death. What greater disgrace could there be than this?
The sixth man was Harith ibn Qays. Jibra'il (peace be upon him) gestured: "Is this also among them?" The Prophet of Islam simply nodded his head. So as soon as he moved forward, from the first shop he bought and ate a fish. That fish became a poisonous fish, as a result of which his stomach swelled, and it swelled so much that his stomach burst, and as a result, he died such a disgraceful death before everyone, just as a dog's stomach bursts after rotting. Thus, the early enemies of the Prophet of Islam met their death in such disgrace before their own people, tribes, and slaves.
I hope you liked today's video. If you liked our video, then like the video and subscribe to our channel to watch more such videos. See you in the next video. Allow me. Allah Hafiz.