By: Haya Muhammad Ahmed Eid


Al-Azhar Al-Sharif Authorization for the Book
Introducing the Prophet of Mercy
A Word Picture
Why Muhammadr?
Mercy upon Mankind
Arise and Warn!
Psychological Warfare
1. A sorcerer! A madman! A liar! Rather, he is a poet!
2. Never will we show belief until we have a share of your prophethood
3. Shall we believe in you while you are followed by the lowest of people?
4. We will make you our king
5. Prostrate before our gods to prostrate before your God!
6. Turn Mount As-Safa into gold for us to believe you!
7. After dying and becoming dust, shall we then be resurrected?
8. Allah did not reveal anything to a human being
9. You are not a Messenger!
10. Is this the one whom Allah has sent as a Messenger?
11. Has Allah sent a human Messenger?
12. It is only a human being who teaches you
13. Do not listen to this Qur'an!
14. If we wish we can say the like of this Qur'an
15. Bring us a Qur'an other than this or change it!
16. If this is the truth, rain down upon us stones from the sky!
17. Your God has forsaken you
Power of the Word "la illaha ella Allah"
I Am the Prophet, No Lying
Bestowed Mercy
Tolerance Together With Mercy
On the Road of Hijrah
A New World
To Those Who Are Being Fought
Full Moon Has Shone
Building the City of Light
Cornerstones
First Cornerstone: Return of Mankind to Allah
Second Cornerstone: Binding Muslims to One Another
Third Cornerstone: Binding Muslims to Non-Muslims
On One Ship
Free People
Plant It
Writing to Kings
Hindering the Path
Divine Victory
Back to Homeland
Straight Path
Followers of the Path
Verdant Shade
REFERENCES

Islambasics Library: Muhammad the Prophet of Mercy

2. Never will we show belief until we have
a share of your prophethood

The Mushrikin1 of Makkh considered it beneath them to declare belief in the Prophet r and submit like the rest of the people. They placed themselves in the position of gods, gave their followers laws to follow, and ordered that they be obeyed. Pride and dominion inhibited them from accepting Islam for fear of becoming servants of Allah like the rest of the people.

They wanted special personal prerogatives that would secure the continuity of their spiritual and authoritative leadership. They stipulated for themselves a share of the Divine Revelations as a condition for accepting to be worshippers of Allah Alone2: (And when a sign comes to them (proving the prophethood of Muhammad), they say, “Never will we believe until we receive the like of that which the Messengers of Allah have received.” Allah knows best with whom to place His Message.)3

Ibn Ishaq reported on the authority of Az-Zuhri that Abu Sufyan bin Harb, Abu Jahl bin Hisham, and Al-Akhnas bin Shurayq went out one night to listen to the Messenger of Allah r when he r was praying in his house. Each one of them took up a position for listening, and none of them knew that the others were also there.

They stayed listening to him all night until dawn. When they left, on their way home, they saw each other on the road and reprimanded each other, saying to one another, “Do not come back again, lest some of their fools see you and you give the wrong impression (i.e. that you like what you hear).”

They went away until the second night came, and each of them returned to his place and again spent the night listening to the Messenger of Allah r. When dawn came they left, but the road brought them face to face with one another again, so each of them reprimanded the others, saying the same as they had said the previous night.

Then they went away until the third night came, and each of them returned to his place and again spent the night listening to the Messenger of Allah r. When dawn came they left, but the road brought them together, so they said to one another, “Let us not leave until we vow not to come back.” They swore a vow to that effect and went their separate ways.

In the morning, Al-Akhnas bin Shurayq took his staff and went to the house of Abu Sufyan bin Harb. He said, “Tell me, O Abu Hanzalah (i.e. Abu Sufyan), what do you think of what you have heard from Muhammad?” Abu Sufyan said, “O Abu Tha‘labah (i.e. Al-Akhnas), by Allah, I have heard things I understand and know what is meant by them, and I have heard things I do not understand and do not know what is meant by them.” Al-Akhnas said, “Me too, by the One by Whom you swore.”

He left him and went to Abu Jahl. He entered his house and said, “O Abu Al-Hakam (i.e. Abu Jahl), what do you think of what you have heard from Muhammad?” He said, “What you have heard. We and Banu ‘Abd Manaf competed for honor and position. They fed people, so we fed people; they engaged in battle, so we engaged in battle; they gave away (charity), so we gave away, until we were neck and neck with them like two race horses. Then they said, ‘We have a prophet among us who receives revelations from heaven.’ How could we compete with this? By Allah we will never believe in him.”4 According to the report on the authority of Muqatil, he said, “By Allah we will never believe in him and shall never follow him until we receive revelations as he receives.”5

They did not doubt the truthfulness of Muhammad r, whom they had never heard tell a lie in his long life among them, or the truthfulness of the Message, or the fact that the Qur’an is not the words of a human. But in spite of all this, they preferred Shirk, knowingly denied the truth, and hid their belief to protect their authority and standing.6 (We indeed know that it grieves you (O Muhammad) what they say. It is not you that they belie, but it is the Ayat (the Qur’an) of Allah that the wrongdoers deny.)7

Ibn Jarir reported that on the day of the Battle of Badr, Al-Akhnas met Abu Jahl and withdrew to talk privately with him. Al-Akhnas said, “O Abu Al-Hakam, tell me about Muhammad. Is he truthful or a liar? There is no one here of the Quraish other than the two of us listening to our conversation.”

Abu Jahl said, “Woe to you! By Allah, Muhammad is truthful. Muhammad has never told a lie in his life. But if the Family of Qusai enjoyed alone the privileges of leadership, guardianship of the Sacred House, the honor of providing pilgrims with water and the honor of prophethood, what would be left for the rest of the Quraish?8



1 Plural of Mushrik: One who associates others with Allah in His Divinity or worship.

2 Adapted from Sayyid Qutb, In the Shade of the Qur’an, interpretation of Surat Al-An‘am [6: 124], thirty-sixth edition, Dar Al-Shorouk.

3 Translated meanings of Al-An‘am 6: 124.

4 Ibn Hisham, As-Sirah An-Nabawiyyah: The Quraish Stealthily Hearing the Recitation of the Prophet r, vol. 1; reported also in Tafsir Ibn Kathir, interpretation of Surat Al-An‘am [6: 33], vol. 2.  

5 Tafsir Al-Baghawy, Ma‘alim At-Tanzil, interpretation of Surat Al-An‘am [6: 124].

6 Adapted from Sayyid Qutb, In the Shade of the Qur’an, interpretation of Surat Al-An‘am [6: 33], thirty-sixth edition, Dar Al-Shorouk.

7 Translated meanings of Al-An‘am 6: 33.

8 Tafsir Ibn Kathir and Tafsir Al-Baghawy, interpretation of Surat Al-An‘am [6: 33].


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