 Welcome to our next session. This is a session number eight of Qadi Iyyad, Kitab al-Shifa. Part one chapter two, this is the middle of section twelve, and this is section twelve which is called the Helm, the Ihtimal, and the Afwah of the Prophet ﷺ forbearance along suffering in the pardon. Started that last time. So we are on page in my translation here, which again is an older edition. This is page 55, so right towards the bottom here. When a man said to the Prophet ﷺ, act fairly. So this is a hadith. There's multiple versions of this hadith, and Muslim and Bukhari and Bayi Hafi, when a man comes to the Prophet ﷺ, and according to the commentators, this is after the Battle of Hunayn, and he said to the Prophet ﷺ, إِعْدِلْ فِإِنَّكَ لَا تَعْدِلْ. So be just, for indeed you are not just. Or another version of the hadith, act fairly. This is a division by which the face of God is not desired. And then Qadi Iyad, he mentions here, the Prophet ﷺ did not go further than making it clear to him how ignorant he was and admonishing and reminding him what he had said to him. And then the Prophet ﷺ said to him, وَيْلَكَ فَمَنْ يَعْدِلْ إِنَّا لَمْ عَدِلْ. Like woe unto you or confound you. Who will be just if I am not just? And I would fail and be lost if I did not act fairly. Then he restrained one of his companions who wanted to attack this man because the man's hypocrisy had been manifested. So this man and his companions, one of the versions of the hadith continues with the Prophet ﷺ. He said this man and his companions, they recite the Qur'an but it does not go past their throats. Right? So many of the Erlema say here that the Prophet ﷺ is prophesizing the Khawaraj, the Karajites. Some of the commentators also mentioned that this man actually would join the Khawaraj. Of course the Khawaraj as we know is the first sectarian in the history of Islam. The Khawaraj were very exclusivist. They were Takfiris. They considered anyone who did not believe exactly as they believed to be Khawar. And not only that, they would consider them to be apostates. So they would kill them and they would take their possessions. Oftentimes they would even kill their families. So the hadith is here teaching us about the Prophet ﷺ's forbearance even under such circumstances where there's outright disrespect of him in public in front of the other companions. And the Prophet ﷺ, Al-Qadir-e-Iyad, he says he did not go further than making it clear to him how ignorant he was admonishing and reminding him. Okay, so that's, then he continues, Ghawra'at ibn-ul-Hadith, he says, while he and some of the other people were talking about the raid of that Tuar-e-Qa' when they took to assassinate the messenger of Allah, he found him sitting alone under a tree. So the Prophet ﷺ did not stop until he was standing over him. The Prophet ﷺ did not stop him until he was standing over him with an unsheathed sword in his hand. So this man is able to enter into the Muslim camp and he has a sword in his hand and he walks up to the Prophet ﷺ directly up to him. The Prophet here, according to this version of the hadith, the Prophet sees him the whole time, did not stop him. He walks right up to him and the man says to the Prophet ﷺ, Are you afraid of me? Do you fear me? And the Prophet ﷺ said, No. And then the man said, Who is going to protect you from me? And the Prophet ﷺ said, Allah ﷺ says in the Qur'an, That God will protect you from the people. And then he continues, The sword fell from his hand and the Prophet ﷺ grabbed it and said to him, Wa man yam na'ruqa min me. And who is going to protect you from me? And then the man said, Punish in the best manner. And so the Prophet ﷺ left him and pardoned him. So this is clearly an attempted assassination, an attempted attempt, an attempted attempt on the life of the Prophet ﷺ, attempted murder of the Prophet ﷺ. And the Prophet ﷺ, he pardoned him. And he came to his people, this man eventually came to his people. And he said, I have come to you, I have come to you from the best of people. And this hadith is in Bukhari and Muslim. One of the major reports about his pardoning and his parting, the Jues, was his parting of the Jues who had poisoned him with the sheep after she had confessed to the poisoning. This hadith is mentioned also in Muslim, I believe. So there was a Jues of Bani Nadir who had poisoned a sheep and offered and invited some of the companions, including the Prophet ﷺ. And the Prophet ﷺ ate some and another companion did named Bishr, Al-Bara' ibn Bishr, I believe was his name. And Al-Bara' died from it. The Prophet ﷺ, he said that the meat is telling me that it's been poisoned. And then according to Qadi Ayyad, he pardoned her. Qadi Ayyad then mentions that he did not punish Labid, who was apparently a black magician or sorcerer of some sort, who used magic, sihr against him, although he was informed about it. And it was revealed to him with an explanation of what had happened. This is disputed because it seems to contradict the verse in the Qur'an. The verse I quoted earlier that Allah will protect you from humanity. But the people of Syrah, they mentioned this story of the bead, Allah wa'anim. Qadi Ayyad, he mentions, nor did he punish Abdullah ibn Ubay and other hypocrites in spite of the seriousness of what they had done and said about him. And his wife, Aisha. So Abdullah ibn Ubay was one of those who started the ifq, the lai, or the buhtan, the slander, the calamity against our mother Aisha. On the contrary, he said to the person who indicated that one of them should be killed, he said, no, let it not be said that Muhammad kills his companions. So even though those were and they were in the real sense of the word. They were pretending outright to be Muslims. You know, you have, there's an element of Nifaq or hypocrisy among Muslims in general, but they're not, they're not absolute munafiqeen. But these, Abdullah ibn Ubay and his, and his cohort, these are literally fake Muslims. But the Prophet sallallahu alayhi sallam did not want people to think that he was, he was killing believers or killing people, killing his companions. People would not believe the Muslims if they said, well, these, these are munafiqeen, these are infiltrators. These are people who are trying to corrupt the ummah from within. These are people who are sowing seeds of sedition and treason and so on and so forth. It doesn't, the optics don't look good if, if you were to do that. So it's important to, to not to, and I said I was with the Prophet sallallahu alayhi sallam when he was wearing a thick cloak. Of course, this is the famous story. A bedouin came, I pulled him so violently by the edge of the cloak, made a mark on the side of his neck. So there was an inflammation on the side of the neck of the Prophet sallallahu alayhi sallam. There's a hadith that says, when, when second al-badah, when second al-badia, jafa, jafa, that whoever, whoever dwells in the desert or lives in the desert becomes a little bit rough or gruff. Right? So this bedouin, they're, they're a little rough and he came in and he, he grabbed the cloak, the border of the cloak of the Prophet sallallahu alayhi sallam and pulled him very violently and and I said, we can see inflammation on his neck. Then he said, Muhammad, let me load up these two camels of mine with the property of Allah that you have in your possession. The Prophet was silent and then he said, the property is a property of Allah and I am a slave. Then he said, shall I, shall I take retaliation from you, O Bedouin, for what you have done to me? And he said, no. And the Prophet said, why not? And the Bedouin said, because you do not pay back an evil action with an evil action or you don't pay back evil with, for an evil with an evil. And this is a great Quranic imperative, right? The famous ayah in the Quran chapter 41 verse 34 in which Allah Subhanahu wa ta'ala says, good and evil are not the same. Repel evil with something better. And then you will see the one between him and you as enmity becomes a worthy intimate companion. So don't repay evil with an evil or a bad action with a bad action. And the Prophet laughed and ordered that one camel be loaded up with barley and the other camel with dates. And the hadith is in Bukhari and Muslim. So two camels, the equivalent of that today is like two pickup trucks full of food, right? Right? As you said, I never saw the Prophet ﷺ ever take revenge for injustice done to him as long as it was not regarding one of the orders of Allah which must be respected. He never struck anyone with his hand at all except when doing jihad in the way of Allah. He never hit a woman or a servant, Bukhari and Muslim. Of course, jihad here is in the context of a military exposition that is obviously called by the head of state and that is the Prophet ﷺ or the head of a Muslim state. It's not vigilante justice or any faction or group that decides to declare a type of jihad. And Ali said something similar to this as well. But it's coming from the wife of the Prophet ﷺ. That the Prophet did not strike anything with his hand except in a military exposition or a battle. And Ibn Taymiyyah said, even if you look at all the battles of the Prophet ﷺ, all of them have a defensive component to them, a defensive component to them. And then Aisha continues and she's specific. He did not hit a hulam, he did not hit an imra'ah, a servant or a child. He did not hit a woman. A man was brought to him and he was told this man wanted to kill you. So continuing with the Kitab al-Shifa, the Prophet ﷺ said, have no fear even though you wanted to do this, you would not have been given power over me. This hadith is in Tabarani, Imam Ahmad. Next here, Qadi Iyyad. He mentions the story of a Madani Jew named Zaid Ibn Usana who came to him demanding, came to the Prophet demanding that the Prophet repay him a debt. And he pulled his garment from his shoulder, seized hold of him and behaved very coarsely with the Prophet ﷺ. And he said, Madam Muqtala, you are procrastinating. And Umar was able to chase him off. And Umar spoke very harshly with him. The Prophet ﷺ merely smiled. And the Prophet ﷺ said, Umar, he and I needed something else from you. Command me to repay well and command him to ask for his debt well. And then he said, I still owe him three. And Umar commanded that he be paid. And he added that twenty Sa'a, like twenty handfuls of barley, more since he had alarmed him or scared him. And that according to Zaid's explanation was a reason for him becoming Muslim. So Zaid later he said that there were only two remaining signs of prophethood which I had not yet recognized in the Prophet ﷺ or noticed. Forbearance, overcoming quick temperedness and extreme ignorance, only increasing him in forbearance. So he said, I tested him for these and I found him as described. So in other words, the Prophet ﷺ became angry very, very slowly, but when he did become angry it was very tempered and then it left him very quickly. And so those were the signs that this Madani Jew was looking for before he can accept the Prophet ﷺ as the Prophet. While the Iyad, he goes on to say that the hadiths about his forbearance, patience and pardon, in spite of having power to punish, are too many to present. Those we have mentioned should be sufficient. They can be found in the Sahih collections and other reliable books, transmitted by many paths of transmission. They deal with his patience in the face of Quraysh's harshness and the injury done to him and the jahliyah in his endurance of great hardships at the hands of the Quraysh until Allah let him conquer them and gave him power over them. They did not doubt that they would be wiped out and their wealthy men killed, but he kept on pardoning and overlooking. He said, what do you say I have done to you? So now he's talking here about, and we've talked about this a few times in the past, the conquest of Mecca, the Fatah Mecca. And the Prophet ﷺ comes in back into Mecca from Medina after he was forced to make hijrah. And the Quraysh kept giving him no peace, multiple attacks, raids on the oasis of Medina. The Quraysh had joined forces with the Bedouin tribes in the Najd. They were in Kahoot, as it were, with the Munafiqeen in Medina itself, as well as some elements of the Bani Israel. The Jewish tribes that were in Medina. So eight, nine years of actively trying to basically eradicate the entire Muslim community in Medina. So the Prophet ﷺ, he eventually marches on Mecca, as we know. And he says to them, what do you think I should do to you? And they said, you're a good, generous brother and a good nephew. And he said, I will say as my brother Yusuf said, La Tathribah Aleykumul Yawm, Yawfur Allahulakum. That, so here the Prophet ﷺ is quoting from the Qur'an. This is the statement in the Qur'an attributed to Yusuf ﷺ, when Yusuf ﷺ, obviously we know his story when he was thrown into a well by his brothers, his 10 brothers really. And he was taken as a slave into Egypt. And then he eventually became the vizier of the Pharaoh, the Minister of Agriculture, according to some. And then his brothers come into Egypt from Canaan, because there was a famine in Canaan. And then when he identifies himself, he says to them, La Tathribah Aleykumul Yawm, this day there is no blemish upon you, no reproach will be upon you. God has forgiven you. So the Prophet ﷺ, he quotes this verse, which is in Surah Yusuf, ayah number 92, to the Quraish during the conquest of Mecca. He says, go when you are free. And then he mentions here, and as a Dumaalik, he said that eight men from Tani'im came to the dawn prayer with the intention of killing the Prophet ﷺ. They were seized and the Prophet set them free. And Allah revealed, that this is the Sababun Muzal of the ayah, chapter 48 verse 24. He is the one who restrained their hands from you. It's hadith is in Muslim Abu Daghun, eternity in others. When Abu Sufyan was brought to him after he had brought to the Confederates against him, killed his uncle and companions, and made a punitive example of them, the Prophet forgave him and was gentle to him. He said, confound you Abu Sufyan, isn't it high time that you knew that there is no God but Allah? And then Abu Sufyan said, my father and mother be your ransom, how forbearing and generous you are, maintaining ties of kinship. So the Prophet ﷺ did not give up on Abu Sufyan Ibrahim. And Abu Sufyan, remember, is the leader of the Meccans. And he was the leader of many military campaigns against the Sahaba, against the Prophet ﷺ, against Medina. And the point here that Qadi'iyat is making is that even towards, even after years and years of attempting to kill the Prophet ﷺ and killing many companions and many members of Ahlul Bayt, the Prophet ﷺ, he still spoke to him in a way that was respectful, invited him to the faith in this very much surprised Abu Sufyan. And eventually he did become Muslim. And then he says here, the Messenger of Allah was the slowest person to anger and the easiest to please. So that's the end of section 12. Now section 13, and these sections don't need a lot of commentary. I think what Qadi'iyat mentions here really speaks for itself. So section 13 is generosity and liberality. As for generosity, benevolence, magnanimity, and liberality, they too have different meanings. Some people divide them into different branches. They say that benevolence or karam is to spend cheerfully in what is important and useful. They also call it courage in the opposite of baseness. Liberality is to forego what one is owed by others cheerfully, so foregoing at debt. It is the opposite of ill nature, and magnanimity is to spend easily and to avoid acquisition of what is not praised. And it's the opposite of tight-fistedness. So he says here, the Prophet had no equal in these noble qualities and no one exceeded him in them. All who knew him would describe him so. Ibn al-Mumqadir heard Jabir ibn Abdullah say, the Messenger of Allah, Sallallahu alayhi sallam, was not asked for anything to which he said no or la. And Anas ibn Malik and Sahel ibn Sa'id made similar reports, it's mentioned in Bukhari. Anas ibn Malik said that the only time I heard the Prophet say la was when he was saying la ilaha illallah. Ibn Abbas said the Prophet Sallallahu alayhi sallam was the most generous of people and giving gifts and the most generous of all in the month of Ramadan. When he met Jibril alayhi sallam, he was more generous than even the wind which is set forth. That's a famous hadith you'll find in many books. Of hadith but it comes from Bukhari and Muslim. Anas said that a man asked him for something and he gave him all the sheep between two mountains. The man returned to his people and said become Muslim. Muhammad gives the gift of a man who does not fear poverty. I think there's a problem here, there we go. I'm sorry about this lighting today, it's a little strange. We're probably going to end a little bit early this session. We'll probably just go another five minutes because I'm having some technical difficulties here. He continues, he gave 100 camels to more than one person. He gave Safwan 100, then 100, and then 100. This had been his character since before he was entrusted with the message. Warak al bin Nothul told him, you bear all and attain to what others are denied. So this was the attitude, the character, the khuluk of the Prophet sallallahu alayhi sallam, even before the message has descended upon him. This is just how he was created as a generous person. He returned the captives of Hawazan who numbered 6,000. He gave al-Abbas so much gold that he could not carry it. 90,000 dearhams were brought to him and he placed them on a mat and then got up and distributed them. He did not turn away anyone who asked him until he had given them all away. A man came and asked him for something. The Prophet said, I do not have anything, but buy something on my account and when I get the money I will pay for it. So this hadith is in tune with me. And Umar said, Allah has not obliged you to do what you are not able to do. The Prophet disliked that. So the man of the Ansar said, Messenger of Allah, spend and do not fear a lessening from the master of the throne. The Prophet smiled and the pleasure could be seen in his face. He said, I am commanded to this. It was mentioned by, it was mentioned that Muawwud ibn-u-Affarah said, I brought the Prophet, peace be upon him, a plate of fresh dates and cucumber and he gave me a handful of jewelry and gold. So that's the end of, basically that's the end of section 13. So I think I'm going to stop at this point because there's, like I said, we're having some technical difficulties here. If you'd like to do sections, probably finish the chapter next time, inshallah. So we have three sessions left, no, we have two sessions left, session nine and session 10. So we will return, inshallah, next week, Wednesday at eight and we'll make a push to finish chapter two by the end of the 10th, the 10th session, inshallah. As-salaamu alaikum warahmatullahi wabarakatuh.