Explanation of the author's statement: "And in the authentic narrations, Anas said: (The Prophet (peace and blessings be upon him) was wounded on the day of Uhud, and his front tooth was broken

The Shaykh : Then he said: "And in the authentic narrations, Anas said:

The Messenger of Allah (ﷺ) was wounded on the Day of Uhud. His molar was broken

شُج النبي صلى الله عليه وسلم يوم أحد ، وكُسرت رباعيته

Sunan Ibn Majah 3464Sahih (Darussalam)

" Uhud is a well-known mountain to the north of the Holy City, or more accurately, of the City, and we do not say "al-Munawwarah" (the Illuminated) because that was not known among the Salaf; rather, it is called "al-Madinah" (the City), and that is how it is described in the Qur'an; Allah did not describe it as "al-Munawwarah" but said: Yes, and it is this mountain where a battle took place in the third year of the Hijrah, in Shawwal, in which the Muslims were defeated due to their disobedience of the command of the Prophet (peace and blessings be upon him), as Allah indicated by His saying: The answer to the conditional clause is omitted, meaning that what you dislike happened to you because of this
The student: ...

The Shaykh : In the third year of the Hijrah; I said the second year
The student: In the third year

The Shaykh : The third year, yes. So what happened is that the Muslims were defeated by a single sin, and now we want to be victorious, and perhaps we have one act of obedience. Yes, the sins are many, so we cannot rejoice in victory as long as we are in this state, except that we ask Allah the Exalted to be kind to us and to reform us all
He was wounded on the day of Uhud, and a "shajjah" is a wound specifically in the head or face. In the Arabic language, a "shajjah" is a wound specifically in the head or face. If a person is wounded in his belly, or his thigh, or his back, or his chest, that is not called a "shajjah"; it is not called that except in the head and, after that, the face. The Messenger (peace and blessings be upon him) was wounded, and his front tooth was broken. The "rubayyi'ah" is the fourth tooth from the center of the mouth; the two middle teeth are called "thaniyyah" (incisors), and those beyond them are called "rubayyi'ah" (canines). The Prophet's (peace and blessings be upon him) "rubayyi'ah" was broken... The one who broke it was from Quraysh. When they broke it, the Prophet (peace and blessings be upon him) said: And his saying: We have mentioned to you more than once that the meaning of "falah" (prosperity) is this
The student: ...

The Shaykh : Did you not attend? Who?
The student: Attaining what is desired and being saved from what is feared

The Shaykh : Yes, attaining what is desired and being saved from what is feared. This is "falah" (prosperity). So how will they attain their desire and be saved from their fear when they have wounded their Prophet? So Allah revealed: Then there was revealed: "Nuzul" (revelation) means this verse: And to whom is this address? To the Messenger (peace and blessings be upon him). The word "shay'" (thing) is indefinite in the context of negation, so it becomes general. "Al-Amr" (the matter) is the affair, and the intended meaning of "al-shan" (the affair) here is the affair of creation. The affair of creation belongs to their Creator, so even the Prophet (peace and blessings be upon him) has no part in the matter. This address is to the Messenger (peace and blessings be upon him), and his face was wounded and his front tooth was broken. And in this state, despite that, Allah the Glorious and Exalted did not excuse him with a single word. If that is the case, what about those other than him? Do they have any part in the matter? No. The idols, the statues, the awliya (close friends of Allah), and the prophets have no part in the matter. The entire matter belongs to Allah alone, Glorified and Exalted is He. Just as He is the Creator alone, so the matter belongs to Him alone. And praise be to Allah who did not make our affair belong to anyone other than Him. If He had made our affair belong to a created being, we would have been ruined, because a created being does not possess benefit or harm for himself, so how can he possess it for others? Therefore, the affair of creation belongs to their Creator. So do not say, "How can a people prosper who have wounded their Prophet?" And from this hadith, we benefit, even though we do not want to enumerate the benefits because we are only speaking about the point at issue. We benefit that it is obligatory to be cautious about letting the tongue run loose when a person sees someone afflicted with sins. If you see someone afflicted with sins, do not exclude Allah's mercy from him, for Allah the Exalted may accept his repentance. Look at these people who wounded the face of their Prophet; when the Messenger excluded their prosperity, he was told: So a person must hold back his tongue, because its slip is great. And then, my brother, do you not see with your own eyes or hear with your own ears the news of people who were among the most wicked of Allah's servants and the most hostile to Him, yet they turned into awliya (close friends of Allah) the Glorious and Exalted? If that is the case, why do you exclude the mercy of Allah the Exalted from people who were hardened? And for this reason, some of the common people, may Allah guide us and them, if I say, "We ask Allah to guide so-and-so from the imams of disbelief," they say, "No, he will not be guided." How do you know he will not be guided? As long as a person has not died, everything is possible. Just as a believer, may Allah protect us and you, may have his heart deviate because of the corrupt secret within him. So the important thing is that this hadith must be taken as a lesson for the one who takes lessons, that you do not exclude Allah's mercy from any person, no matter how sinful he is. And his saying: The "fa" (so) indicates causality, and on this basis, the cause of the revelation of the noble verse is what? This speech. And in it, from Abu Hurayrah, also in the authentic narrations, from Ibn 'Umar (may Allah be pleased with them both), that he heard.

The questioner : ... .

The Shaykh : Yes, this is the apparent meaning of the wording.

The questioner : ... .

The Shaykh : Yes, this is it. And in it, from Ibn 'Umar (may Allah be pleased with him and his father): He heard him saying: Here, the prayer is specified, and the place of this supplication within the rak'ahs and within the rak'ah is specified. Its place in the prayers is in Fajr, in the last of the rak'ahs, after rising from the bowing. Yes, he heard him saying: "O Allah, curse..." The meaning of "curse" is expulsion and distance from the mercy of Allah, that is, drive them away from Your mercy and expel them from it. This is what cursing is, and may Allah protect us from it. "And so-and-so, and so-and-so..." In the second narration I have, what comes after that? It means that he says that when he rises and says: "Allah hears [the praise of] those who praise Him. Our Lord, to You belongs all praise." فأنزل الله ليس لك من الأمر شيء So Allah revealed: It is not for you to have any part in the matter Look, "and it was revealed," and the one before it says "so it was revealed," and its wording is with the letter "fa." And on this basis, the reason for the revelation of the verse is also the supplication of the Prophet (peace and blessings be upon him) against these people, or the supplication of the Prophet (peace and blessings be upon him) against them. There is no objection to the verse having two reasons for revelation, meaning the reason is not only one; the reason may be multiple. Up to here, the story is one: the Messenger (peace and blessings be upon him) supplicated against a group of Quraysh after their harm to the believers had intensified, so Allah the Exalted revealed this verse: Meaning, if you have no part in the matter, then Allah, Glorified and Exalted is He, is able to turn the enmity of these people into loyalty. And in a narration: يدعو على صفوان بن أمية وسهيل بن عمرو والحارث بن هشام فنزلت: ليس لك من الأمر شيء He was invoking against Safwan ibn Umayyah, Suhayl ibn 'Amr, and al-Harith ibn Hisham, so it was revealed: It is not for you to have any part in the matter This clarification is for what? For the ambiguous in His saying: Safwan ibn Umayyah, Suhayl ibn 'Amr, and al-Harith ibn Hisham were all disbelievers and enemies of the Messenger (peace and blessings be upon him). And Suhayl ibn 'Amr is the one through whom the truce at al-Hudaybiyyah was achieved. So Allah the Exalted revealed: "It was revealed" at the end of the verse: And what happened? They repented, for Allah turned to them in mercy. And these three all embraced Islam, and their Islam was good, may Allah be pleased with them. So reflect now. Reflect that enmity may turn into loyalty, for the hearts are in the hand of Allah, Glorified and Exalted is He. If the matter had been as the Messenger of Allah (peace and blessings be upon him) thought, these people would have remained in disbelief until they died upon it. For if the supplication "curse so-and-so and so-and-so" had been accepted and they were expelled from mercy, nothing would remain but punishment, for if mercy is removed, punishment remains. But the Prophet (peace and blessings be upon him) has no part in the matter; the matter is entirely for Allah. And for this reason, He guided these groups, and they became among the close friends of Allah and among those who defend the religion of Allah, after they were among its enemies, standing against it. And Allah, Glorified and Exalted is He, bestows favor upon whom He wills of His servants. And it is not far from you the story of al-Asir ibn 'Abd al-Ashhal from Banu 'Abd al-Ashhal from the Ansar. He was known for what? For enmity toward what the Messenger (peace and blessings be upon him) brought, and opposition to what the Messenger brought. So when the Battle of Uhud came, ... He did not pray, nor prostrate, nor any prostration, but he was among the people of Paradise. But Allah, Mighty and Majestic, is Wise; He guides whom He wills for a wisdom, and misguides whom He wills for a wisdom. And the important thing is that we do not exclude the mercy of Allah, Glorified and Exalted is He, from any human being. We do not exclude it, nor do we despair, so that we know that the One who said to His Messenger: when He said: that He says to us like that or more, is that not so?