The two sheikhs mentioned that Abu Hurayra had said: "The prophet Muhammad (s) said: O Allah, Muhammad is not but a human being. He becomes angry like the other human beings. I had a promise with You that You would not break it. Every believer I hurt, abused, cursed or whipped, let it be expiation for his guilt and a cause for making him closer to You." 3
3. Mentioned by Muslim in his book Sahih, vol. 2, p.p. 392, al-Bukhari in his Sahih, vol. 4, p.p. 71 and Ahmed in his Musnad, vol.2, p.p. 243.
It was not probable for Prophet Muhammad and all the prophets to hurt, whip, abuse or curse anyone, who did not deserve that whether they were comfortable or angry. In fact they never became angry in vain save for the sake of Allah. Glory be to Allah. He is far above than to send prophets, who would be moved by anger to whip, curse, abuse or hurt innocent people. The prophets were far above every saying or doing would conflict with their infallibility or with all what would not be fit for the prudent and the wise.
The pious and the obscene, the believer and the unbeliever knew well that hurting, whipping, abusing or cursing an innocent one was ugly injustice and frank transgression, which the believers denied. Then how would it be probable for the master of the prophets to do such? The Prophet said: 1 "Abusing a Muslim is transgression." Abu Hurayra said: 2 "It was said to the Prophet: "O messenger of Allah, you may curse the hypocrites." He said: "I had not been sent (by Allah) to be a curser but as mercy for people." Thus he was with the hypocrites, how would he be with the innocent believers? He (s) said: 3 "The cursers will never be intercessors or witnesses in the Day of Resurrection." Abdullah bin Amr said: 4 "The Prophet (s) wasn't impolite or dishonest. He (the Prophet) said: "The best of you are those, who are high-minded." Anass bin Malik said: 5 "The Prophet wasn't impolite, a curser or an abuser." Abu Zarr 6said to his brother when he had heard about the Prophet (s): "Ride to that valley and try to hear from him." When his brother came back, he said to him: "I found him ordering with the noble characters."
1. Mentioned in al-Bukhari's Sahih, vol. 4, p.p. 39.
2. Refer to Muslim's Sahih, vol. 2, p.p. 393.
3. In Muslim's Sahih, vol. 2, p.p. 393.
4. Al-Bukhari's Sahih, vol. 4, p.p. 38.
5. Sahih of al-Bukhari, vol. 4, p.p. 39.
6. Ibid, vol. 4, p.p. 38.
Abdullah bin Amr said: "I wrote down everything I heard from the Prophet (s) in order to memorize it. Some people of Quraysh forbade me to do that and said: "Do you write everything you hear from the Prophet whereas he talks whether he is comfortable or angry?" I told the Prophet about that. He pointed to his mouth with his finger and said: "Write down! I swear by Him, in Whose hand my soul is, that nothing comes out of it (his mouth) but rightness." Amr bin Shu'ayb said that his father had said that his grand father had said: "Do I write down whatever I hear from you?" He said: "Yes, you do." I said: "Comfortable or angry you are?" He said: "Yes, because I don't say at all save rightness." 1
1.Refer to Ibn Abdul-Birr's book Jami'Bayan al-Ilm, p.p. 36.
Someone asked Aa'isha (the Prophet's wife) about the morals of the prophet Muhammad (s). She said to him: "Did you read the Qur'an?" He said: "Yes, I did." She said: "The Qur'an was his morals." What a word it was that indicated her eloquence and knowledge of the very morals of the Prophet (s). No wonder! She saw him, with the Qur'an in front of his eyes, imitating its guidance, seeking light in its sciences, worshipping according to its orders and forbids, being well-mannered with its ethics, being disposed for its wisdom, following its influences and tracking its suras. You can see his morals in these sayings of Allah: (And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin) 33:58 (Quran), (And those who, shun the great sins and indecencies, and whenever they are angry they forgive) 42:37 (Quran), (and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others)) 3:134 (Quran), (and when the ignorant address them, they say: Peace) 25:63 (Quran), (Take to forgiveness and enjoin good and turn aside from the ignorant) 7:199 (Quran), (Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend) 41:34 (Quran), (and you shall speak to men good words) 2:83 (Quran), (and avoid false words) 22:30 (Quran), (anddo not exceed the limits; surely Allah does not love those who exceed the limits) 5:87 (Quran), (And what reason have we that we should not rely on Allah? And He has indeed guided us in our ways; and certainly we would bear with patience your persecution of us; and on Allah should the reliant rely) 14:12 (Quran), (and you shall certainly hear from those who have been given the Book before you andfrom those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon) 3:186 (Quran), (And be kind to him who follows you of the believers) 26:215 (Quran) and (Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah)3:159 (Quran).
These were the morals of the prophet Muhammad (s) and his relationship with the believers and other than the believers. He said: "The real man is he, who can control himself when becomes angry." 1 "He, who has no kindness, will be deprived of welfare." 2 "If kindness is added to a thing, it will become beautiful and if it is deprived of a thing, it will become ugly." 3 "Allah is kind. He loves kindness and gifts people for their kindness what He doesn't gift for violence or anything else." 4 "The real Muslim is he, from whose tongue and hand people are in safe." 5 It is enough for us the saying of Allah addressing the prophet Muhammad (s): (And most surely you conform (yourself) to sublime morality) 68:4 (Quran). After that, how would it be probable for prophet Muhammad (s) to curse, abuse, whip and hurt just because he became angry? Allah forbid! (They have not estimated Allah with the estimation that is due to Him) 22:74 (Quran), (but patience is good and Allah is He Whose help is sought for against what you describe) 12:18 (Quran).
In fact this tradition was fabricated during the reign of Mu'awiya. Abu Hurayra flattered Mu'awiya and the family of Abul-Aass and the rest of the Umayyads by this tradition and to suspend other traditions, in which it was proved that the Prophet had cursed a number of the Umayyad hypocrites and oppressors, who (hindered (people) from Allah's way and seek to make it crooked), to mark them with eternal disgrace and to make people know that they were far away from Allah and His prophet. Thus, Islam and the umma would be in safe from their hypocrisy and ravage. It was an admonition by the Prophet for the sake of Allah, His book, the leaders and the common Muslims.
1. Refer to Muslim's Sahih, vol. 2, p.p. 396.
2. Ibid. vol. 2, p.p. 390.
3. Ibid. vol. 2, p.p. 390.
4. Ibid. vol. 2, p.p. 390.
5. Refer to al-Bukhari's Sahih, vol. 1, p.p. 6.
Once the Prophet (s) had seen in the dream that the family of al-Hakam bin Abul-Aass were leaping on his minbar like the monkeys and hindering people backward. After that he was never seen smiling until he died. 1 Allah revealed to the Prophet a verse of the Qur'an, which was recited by the Muslims day and night, talking about that: (and We did not make the vision which We showed you but a trial for men and the cursed tree in the Qur'an as well; and We cause them to fear, but it only adds to their great inordinacy) 17:60 (Quran). The cursed tree, mentioned in the Qur'an, was the Umayyad family. Allah revealed to the Prophet that they would occupy his situation, kill his progeny and ravage the umma.
Because of that he wasn't seen smiling until he joined the Most High Mate. It was one of the signs of his prophecy and Islam. There were many true traditions, especially by the infallible imams, talking about this event.
The Prophet (s) declared the matter of these hypocrites that (he who would perish might perish by clear proof, and he who would live might live by clear proof), (and nothing is incumbent on the apostle but a plain delivering (of the message) (Quran)).
Once al-Hakam bin Abul-Aass asked permission to meet the Prophet (s). The Prophet knew him by his voice. He said: 2 "Permit him to come in! Curse be upon him and upon every one of his offspring except the believers 3 of them and what a few they will be! They will be honourable in the worldly life and mean in the afterlife. They are full of cunning and deceit. They are given every thing in this life but they will have no share of good in the hereafter."
The Prophet (s) said: 4 "If the family of Abul-Aass becomes thirty men, they will divide the wealth of the Muslims among them,make people slaves for them and distort the religion of Allah according to their interests."
1. Refer to al-Hakim's Mustadrak, vol. 4, p.p. 480.
2. Ibid. Vol. 4, p.p. 481.
3. This poor believe had no chance, according to Abu Hurayra's tradition, to be near to Allah or to get a share of mercy,where the prophet excluded him from this curse,whereas the defenders of Abu Hurayra preferred that he wouldn't be excluded and hoped if the prophet had cursed them and their fathers to be as a penance for their guilts and a cause to make them near to Allah!
4. Refer to al-Hakim's Mustadrak, vol. 4, p.p. 480.
He also said: "If the Umayyads become forty men, they will make people as slaves, take the wealth of the Muslims as their properties and distort the Qur'an to serve their interests." 1
If every one had a newborn baby, he would bring him to the Prophet to pray for him. When Marwan bin al-Hakam was born, they brought him to the Prophet. The Prophet said: "Take out this gecko and the son of a gecko, the cursed and the son of the cursed." 2
Aa'isha (the Prophet's wife) said: "The Prophet cursed the father of Marwan and Marwan
was not yet born. So Marwan was included in the curse of Allah." 3
Ash-Shi'bi said that Abdullah bin az-Zubayr had said: "The Prophet cursed al-Hakam (Marwan's father) and his sons." 4
The books of Hadith mentioned these recurrent traditions and others like them. They confirmed that the Umayyads were cursed by the Prophet. Al-Hakim mentioned in his Mustadrak, in the chapter of al-Fitten wel-Malahim (seditions and braveries) enough traditions of this kind, which were a good message for the prudent to ponder about. He concluded the chapter by saying: "Let the researcher for the truth know that I didn't mention in this chapter one third of what were narrated in this concern. The first sedition in this umma was their (Umayyads) sedition. I couldn't end the book without mentioning
them."5
1. ibid. vol. 4, p.p. 479.
2. ibid. vol. 4, p.p. 479.
3. ibid. vol.4, p.p. 481
4. Refer to al-Hakim's Mustadrak, vol. 4, p.p. 481.
5. Vol.4, p.p. 481. It was clear from his speech that he was afraid of the common people (the sunni public) to deny the traditions he mentioned, but apologized to them that he couldn't end his book without mentioning them. Then i knew what the poet meant by his saying: The Muslims were not Muhammad's umma, but they were his enemy's umma.
This was enough to prove what we had said that they fabricated this tradition and others like it to suspend those curses delivered by the Prophet upon them. But unfortunately the public preferred those cursed hypocrites to their Prophet unconsciously, when they defended this superstition to preserve the fame of those cursed ones. They didn't pay any attention that they did wrong to the Prophet (s).
The umma didn't have to conserve the dignity of those, whom the Prophet had cursed and exiled for their corruption. The umma lost, by doing that, the benefit, which the Prophet wanted to them by cursing and exiling those hypocrites, who trundled the rocks in the night of (al-Aqaba) to startle the Prophet and to throw him down when he was coming back from the battle of Tabouk. It was a true long tradition, in which it was mentioned that the Prophet cursed them at that time. 1
It was too odd of the Muslims to defend those people, who caused many agonies to the Prophet and tried their best to revenge! They hurt him and hurt his family after his death. 2
1. Refer to Ahmed's Musnad, vol.2.
2. Az-Zubayr bin Bukar mentioned a case happened in Damascus between Imam Hassan (s)and his opponents; Mu'awiya, his brother Otba, Ibnul-Aass, ibn Oqba and ibn Shu'ba.The argument between them
The Prophet cursed them to dismiss them from the mercy of Allah and to make the believers avoid them because of what they committed and what they would commit, and not to make them be near to Allah as the distorters said!
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