The Book of Jihad, Military Expeditions, and Authority-06b
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The reciter: And Abu al-Tahir, Ahmad ibn 'Amr ibn Sarh, and Harimah ibn Yahya, and 'Amr ibn Sawwad al-'Amiri, and their wordings are similar, said: Ibn Wahb narrated to us, saying: Yunus informed me from Ibn Shihab, who said: 'Urwah ibn al-Zubayr narrated to me that Aisha, the wife of the Prophet (peace and blessings be upon him), told him, .
The Shaykh : This means I faced severe harm, so the object is omitted, yes.
The reader:Sahih Muslim 1795.
The Shaykh : This is after his (peace and blessings be upon him) consideration and forbearance, and it is derived from this:
That there is no harm in committing harms that are expected to end in what is better, as long as the person hopes that the matter will lead to the better outcome, so there is no harm, meaning they remain in their state of disbelief and are not punished, in anticipation of what will come from their loins, meaning from their descendants.
What are al-Akhsabain?
The reciter: "Al-Akhsabain: They are the two mountains of Makkah, Abu Qubays and the mountain opposite it".
The Shaykh : Here the reason is mentioned, that he sought permission from the Prophet (peace and blessings be upon him) to crush them with al-Akhsabain, even though those who harmed him in this were the people of Ta'if?
In any case, if you reflect on it, there is no problem, because the Prophet (peace and blessings be upon him) left Makkah for Ta'if after the people of Makkah had harmed him and forced him to Ta'if, so the Angel of the Mountains came to him seeking permission to crush the people of Makkah with al-Akhsabain, because they were the cause of his being driven out to Ta'if, and then the people of Ta'if returned this ugly response to him, and at that point the problem is resolved.
That she said to the Messenger of Allah (peace and blessings be upon him): "O Messenger of Allah, has a day ever come to you that was harder than the Day of Uhud?" He said: "Indeed, I faced things from your people"
أَنَّهَا قَالَتْ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : يَا رَسُولَ اللهِ، هَلْ أَتَى عَلَيْكَ يَوْمٌ كَانَ أَشَدَّ مِنْ يَوْمِ أُحُدٍ ؟ فَقَالَ : لَقَدْ لَقِيتُ مِنْ قَوْمِكِThe Shaykh : This means I faced severe harm, so the object is omitted, yes.
The reader:
and the hardest treatment I met from them was what I received from them on the day of `Aqaba. I betook myself to Ibn `Abd Yalil b. `Abd Kulal with the purpose of inviting him to Islam, but he did not respond to me as I desired. So I departed with signs of (deep) distress on my face. I did not recover until I reached Qarn al-Tha`alib. Where I raised my head, lo! near me was a cloud which had cast its shadow on me. I looked and lo! there was in it the angel Jibril who called out to me and said: God, the Honoured and Glorious, has heard what thy people have said to thee, and how they have reacted to thy call. And He has sent to thee the angel in charge of the mountains so that thou mayest order him what thou wishest (him to do) with regard to them. The angel in charge of the mountains (then) called out to me, greeted me and said: Muhammad, God has listened to what thy people have said to thee. I am the angel in charge of the mountains, and thy Lord has sent me to thee so that thou mayest order me what thou wishest. If thou wishest that I should bring together the two mountains that stand opposite to each other at the extremities of Mecca to crush them in between, (I would do that). But the Messenger of Allah (may peace he upon him) said to him: I rather hope that God will produce from their descendants such persons as will worship Allah, the One, and will not ascribe partners to Him.
وَكَانَ أَشَدَّ مَا لَقِيتُ مِنْهُمْ يَوْمَ الْعَقَبَةِ، إِذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ عَبْدِ يَالِيلَ بْنِ عَبْدِ كُلَالٍ فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ، فَانْطَلَقْتُ وَأَنَا مَهْمُومٌ عَلَى وَجْهِي، فَلَمْ أَسْتَفِقْ إِلَّا بِقَرْنِ الثَّعَالِبِ، فَرَفَعْتُ رَأْسِي فَإِذَا أَنَا بِسَحَابَةٍ قَدْ أَظَلَّتْنِي فَنَظَرْتُ فَإِذَا فِيهَا جِبْرِيلُ، فَنَادَانِي، فَقَالَ : إِنَّ اللهَ عَزَّ وَجَلَّ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَمَا رُدُّوا عَلَيْكَ، وَقَدْ بَعَثَ إِلَيْكَ مَلَكَ الْجِبَالِ لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ ، قَالَ : فَنَادَانِي مَلَكُ الْجِبَالِ وَسَلَّمَ عَلَيَّ، ثُمَّ قَالَ : يَا مُحَمَّدُ، إِنَّ اللهَ قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ، وَأَنَا مَلَكُ الْجِبَالِ وَقَدْ بَعَثَنِي رَبُّكَ إِلَيْكَ لِتَأْمُرَنِي بِأَمْرِكَ، فَمَا شِئْتَ، إِنْ شِئْتَ أَنْ أُطْبِقَ عَلَيْهِمُ الْأَخْشَبَيْنِ ، فَقَالَ لَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : بَلْ أَرْجُو أَنْ يُخْرِجَ اللهُ مِنْ أَصْلَابِهِمْ مَنْ يَعْبُدُ اللهَ وَحْدَهُ لَا يُشْرِكُ بِهِ شَيْئًاThe Shaykh : This is after his (peace and blessings be upon him) consideration and forbearance, and it is derived from this:
That there is no harm in committing harms that are expected to end in what is better, as long as the person hopes that the matter will lead to the better outcome, so there is no harm, meaning they remain in their state of disbelief and are not punished, in anticipation of what will come from their loins, meaning from their descendants.
What are al-Akhsabain?
The reciter: "Al-Akhsabain: They are the two mountains of Makkah, Abu Qubays and the mountain opposite it".
The Shaykh : Here the reason is mentioned, that he sought permission from the Prophet (peace and blessings be upon him) to crush them with al-Akhsabain, even though those who harmed him in this were the people of Ta'if?
In any case, if you reflect on it, there is no problem, because the Prophet (peace and blessings be upon him) left Makkah for Ta'if after the people of Makkah had harmed him and forced him to Ta'if, so the Angel of the Mountains came to him seeking permission to crush the people of Makkah with al-Akhsabain, because they were the cause of his being driven out to Ta'if, and then the people of Ta'if returned this ugly response to him, and at that point the problem is resolved.