1a] Biography of the Prophet

1a]
Commentary on the verse "And We have sent you (O Muhammad) not but as
a mercy for the Alameen (mankind, jinns and all that exists)"
[al-Anbiya' 21:107]
~
He said: "I suffered at the hands of your people, and the worst that I
suffered from them was the day of al-'Aqabah,when I presented myself
to Ibn 'Abd Yaleel ibn 'AbdKulaal, and he did not respond to what I
wanted. So I went, with signs of distress on my face, and I did not
recoveruntil I was in Qarn al-Tha'aalib, where I liftedmy head and saw
that a cloud was shading me. I looked and saw therein Jibraa'eel
(peace be upon him), who called me and said: Allaah has heard what
your people said to you, and how they have rejected you. He has sent
to you the angel of the mountains, so that you can tell him to do
whatever you want to them. Then he called the angel of the mountains
tome and he greeted me with salaam, then said: O Muhammad, Allaah has
heard what your people have said to you, and I amthe angel of the
mountains. Your Lord has sent me so that you can tell me what to do.
What do you want? If you wish I will bring together the two mountains
of Makkahto crush them. The Messenger of Allaah (blessings and peace
of Allah be upon him) said tohim: "Rather I hope that Allaah will
bring forth from their loins people who will worship Allaah alone, not
associating anything with Him."
Secondly:
More than one of the scholars have stated that the Prophet (blessings
and peace of Allah be upon him) did not kill anyone with his own hand
except Ubay ibn Khalaf, whom he killed onthe day of Uhud.
Shaykh al-Islam (may Allah have mercy on him) said:
The Prophet (blessings and peace of Allah be upon him) was the most
perfect of people in terms of his courage that is required of leaders
in war,but he did not kill anyone with his hand except Ubay ibn
Khalaf, whom hekilled on the day of Uhud. He did not kill anyone
elsewith his own hand before or after that.
End quote from Minhaaj as-Sunnah an-Nabawiyyah, 8/57
Perhaps Allah, may He be exalted, intended the severest punishment for
this wretch, so He decreedthat he should be killed atthe hands of the
Prophet (blessings and peace of Allah be upon him), for hewas one of
the most hostile of people towards him and his religion. Al-Bukhaari
(4076) narrated that Ibn 'Abbaas(may Allah be pleased with him) said:
"Allah becomes extremely angrywith the one who is killedby a Prophet
and the anger of Allah became severe against the one who caused the
face of the Messenger of Allah (blessings and peace of Allah be upon
him) to bleed.
Ahmad (3858) narrated from Ibn Mas'ood (may Allah be pleased with him)
that the Messenger of Allah (blessings and peace of Allah be upon him)
said: "The most severely punished of people on the Day of Resurrection
will be a man who was killed by a Prophet or who killed a Prophet, or
a leader of misguidance or an image maker."
Classed as saheeh by al-Albaani in as-Saheehah,281
Thirdly:
There is no doubt that, although the Messenger of Allah (blessings and
peace of Allah be upon him) did not kill anyone with his own hand
exceptthis wretch, he is the one who prescribed and enjoined jihad and
urged the Muslims to go out on jihad. There is no contradiction
between the fact that he prescribedand enjoined jihad and killed that
wretch or anyone else, and the words of Allah, may He beexalted,
(interpretation of the meaning) "And We have sent you (O Muhammad )
not but as a mercy for the Alameen (mankind, jinns and all that
exists)" [al-Anbiya' 21:107], because Allah, may He be exalted, only
sent him to bring people forth from darkness to light, and to guide
them to His straight path. He prescribed for him jihad for His sake
and to fight His enemies who wanted to extinguish the light of Allah
and spread mischief on earth.
Allah, may He be exalted, says (interpretation of themeaning):
"O Prophet (Muhammad )!Strive hard against the disbelievers and the
hypocrites, and be harsh against them, their abode is Hell, - and
worst indeedis that destination"
[at-Tawbah 9:73]
"O Prophet (Muhammad )!Urge the believers to fight"
[al-Anfaal 8:65].
Jihad for the sake of Allah and fighting the enemies of Allah were
among the greatest means of spreading this religion and bringing
people out from the darkness of kufr to the light of faith. This isthe
greatest mercy that people can attain: that Allah saves them from kufr
and guides them to faith, and brings them outof darkness into light.
Because of this mercy (resulting from jihad), which people may not
realize, our Lord was amazed at it (this mercy), as it says in the
hadeeth.
It was narrated that Abu Hurayrah said: I heard theMessenger of Allah
(blessings and peace of Allah be upon him) say: :->

1]Biography of the Prophet

1]
Commentary on the verse "And We have sent you (O Muhammad) not but as
a mercy for the Alameen (mankind, jinns and all that exists)"
[al-Anbiya' 21:107]
~
Some people make a connection between the fact that the Messenger
(blessings and peace of Allah be upon him) did not kill anyone except
one man during his life and the verse in which Allah says
(interpretation of the meaning): "And Wehave sent you (O Muhammad )
not but as a mercy for the Alameen (mankind, jinns and all that
exists)" [al-Anbiya' 21:107]. Is there any basisfor making this
connection?.
Praise be to Allaah.
Firstly:
Allah, may He be exalted, says (interpretation of themeaning): "And We
have sent you (O Muhammad ) not but as a mercy for theAalameen
(mankind, jinns and all that exists)" [al-Anbiya' 21:107]. The
scholars differed concerning the 'Aalameen (translated here as
"mankind, jinns and all that exists"; also often translated as "the
worlds") to whom the Prophet (blessings and peace of Allah be upon
him) was sent as a mercy.
Ibn Jibreen (may Allah have mercy on him) said:
Here Allah, may He be exalted, says to His Prophet Muhammad (blessings
and peace of Allah be upon him): We have not sent you, O Muhammad, to
Our creation except as a mercy to those to whom We have sent you of
Our creation.
Then the commentators differed as to the meaning of this verse: does
it mean as a mercy to all of the world to whom Muhammad was sent,
believers and disbelievers alike? Or doesit mean to the believers only
and not the disbelievers?
Some of them said that what is meant is to all theworld, both
believers and disbelievers.
It was narrated that Ibn 'Abbaas said: As far as the one who believes
in Allah and the Last Day is concerned, mercy will be decreed for him
(by virtueof the Prophet (blessings and peace of Allah be upon him))
in this world and the Hereafter; as for the one who does not believe
in Allah and His Messenger, he will be saved (by virtue of the Prophet
(blessings and peace of Allah be upon him)) from the punishments that
befell the previous landslides and being pelted with stones from
heaven.
Others said that what is meant is he is a mercy to the believers only,
to the exclusion of the disbelievers.
The more correct of the two opinions is that which was narrated from
Ibn 'Abbaas, which says that Allah sent His Prophet Muhammad
(blessings and peace of Allah be upon him) as a mercy to all the
world, both believers and disbelievers. As for the believers, Allah
guided them through him and caused them, through their belief in him
and their acting upon what hebrought from Allah, to enter Paradise. As
for the disbelievers, by virtue of him He warded off from them the
hastening of thepunishment that came upon the nations who disbelieved
in their Messengers before him.
End quote from Tafseer at-Tabari, 18/551-552. See also Tafseer Ibn
Katheer, 5/385; Tafseer as-Sa'di, p. 532
Ibn Hajar al-Haytami (mayAllah have mercy on him) said:
In the sending of the Prophet (blessings and peace of Allah be upon
him) there is mercy even for his enemies, in that the punishment will
not be hastened for them.
End quote from Fataawa al-Hadeethiyyah, p. 34
One of the things that explained this universal mercy by the sending
of our Prophet Muhammad (blessings and peace of Allah be upon him) is
the verse in which Allah says (interpretation of the meaning):
"And (remember) when they said: 'O Allah! If this (the Qur'an) is
indeed the truth (revealed) from You,then rain down stones on us from
the sky or bring on us a painful torment. '
And Allah would not punish them while you (Muhammad ) are amongst
them, nor will He punish them while they seek (Allah's) Forgiveness."
[al-Anfaal 8:32-33].
Shaykh Muhammad Rasheed Rida (may Allah have mercy on him) said:
It was not in accordance with Allah's way or laws, or His mercy or
wisdom, to punish them when you,O Messenger, are among them; rather He
sent you as a mercy to the worlds and as a blessing, not as
apunishment. Moreover it was not His way to punishthose like them who
rejected the Messengers when they were still among them. Rather He
would first bring them (His Messengers) out from among them as Ibn
'Abbaas said.
End quote from Tafseer al-Manaar, 9/545
Think about this story that highlight the attitudeof the Prophet of
mercy (blessings and peace of Allah be upon him) when the people of
at-Taa'if rejected him and harmed him severely, when all he was doing
was calling them to believe in the Oneness of Allah, and he did not
want anything from them apart from that.
Al-Bukhaari (3231) and Muslim (1795) narrated that 'Aa'ishah (may
Allah be pleased with her), the wife of the Prophet (blessings and
peace of Allah be upon him) said tothe Prophet (blessings and peace of
Allah be upon him): Was there ever a day that was worsefor you than
the day of Uhud? He said: :->

Did Yoosuf (peace be upon him) marry the wife of al-‘Azeez in the end?

Did ALLAAH's prophet YUSUF(AS) later marry the same woman who had
tried seducing/tempting him, please support with sources if yes!?.
Praise be to Allaah.
There is no report in the Holy Qur'aan or the Sunnah of the Prophet
(blessings and peace of Allah be upon him) to prove or disprove that
Yoosuf (peace be upon him) married the wife of al-'Azeez, whose name
was said by some to be Ra'eel and by others to beZulaykha; al-Haafiz
Ibn Katheer suggested that Zulaykha was her title.
There is a report about Yoosuf (peace be upon him) marrying Ra'eel
that was narrated from a well-known imam of seerah and history,
Muhammad ibn Ishaaq (may Allah have mercy onhim) who said:
With regard to Yoosuf saying to the King, "Set me over the
store-houses of the land; I will indeed guard them with full
knowledge" [Yoosuf 12:55], the king said: I will do that. So he
appointed him instead of Itfeer and dismissed Itfeerfrom his post.
Allah says: "Thus did We give full authority to Yoosuf (Joseph) in the
land, to take possession therein, when or where he likes..."[Yoosuf
12:56].
He said: It was mentionedto me - and Allah knows best - that Itfeer
died during those nights and that the King al-Rayyaan ibn al-Waleed
gave Itfeer's wife, Ra'eel, to Yoosuf in marriage, and when she
entered upon him he said: Is this not better than what you wanted? And
they claimed that she said: O Siddeeq, do not blame me, for I was a
woman who was, as you see, beautiful and enjoying a life of luxury,
and my husband could not have intimate relations with women, and you
are as Allah made you, very handsome, and I could not help myself.
They claimed that he found her a virgin and he had intercourse with
her and she bore him two sons: Afra'eem ibn Yoosuf and Maysha ibn
Yoosuf. The son of Afra'eem was Noon, the father of Yoosha' ibn Noon,
and Rahmah the wife of Ayyoob (peace be upon him). End quote.
Narrated by Ibn Abi Haatim in al-Tafseer, 7/2161; al-Tabari in Jaami'
al-Bayaan, 16/151.
A similar report was narrated from Zayd ibn Aslam, the great Taabi'i,
and from Wahb ibn Munabbih, from the Israa'eeliyyaat (reports from
Jewish sources).
That was also narrated byal-Suyooti in al-Durr al-Manthoor, 4/553
Ibn al-Qayyim (may Allah have mercy on him) said:
Chapter 27: One who gives up his beloved to avoid a haraam
relationship and then wasenabled to be with his beloved in a halaal
way, or Allah compensated himwith some one better, as Yoosuf
al-Siddeeq avoided the wife of al-'Azeez for the sake of Allah, and
chose prison over immoral action, and Allah compensated him by giving
him full authority in the land to take possession therein when or
where he wanted, and the woman came to him humbly asking for a halaal
relationship, so he married her and when he entered upon her he said:
This is better than what you wanted.
Think about how Allah, may He be glorified and exalted, rewarded him
forthe hardship of prison andgave him full authority in the land to
take possession therein when or where he wanted, and subdued for him
the wife of al-'Azeez, and she and the other women attestedto his
innocence. This is what Allah ordained for His slaves in the past and
at present until the Day ofResurrection.
End quote from Rawdat al-Muhibbeen, p. 445
This does not mean that this story is definitively true; rather it
seems that it was taken from the People of the Book, and we have been
commanded not to believe them and not to disbelieve them either. The
Prophet (blessings and peace of Allah be upon him) said: "Do not
believe the People of the Book and do not disbelieve them. Say: We
believe in that which has been revealed to us and revealed to you, our
God and your God is One, and we submit to Him." Narrated by
al-Bukhaari, 4485; classed as saheeh by al-Albaani in Silsilat
al-Ahaadeeth al-Saheehah, 422
And Allah knows best.

Nothing has been proven about the place where Adam came down to earth

Is it true that Adam (peace be upon him) camedown in India and that
Hawwa' came down in Jeddah?.
Praise be to Allaah.
What is proven definitively in the Holy Qur'aan is that Adam and
Hawwa' (peace be upon them) came down from Paradise to earth after
they ate from the tree.
Allah says (interpretation of the meaning):
"Then the Shaytaan (Satan) made them slip therefrom (the Paradise),
and got them out from that in which they were. We said: 'Get you down,
all, with enmity between yourselves. On earth will be a dwelling place
for you and an enjoyment fora time'"
[al-Baqarah 2:36].
With regard to the place where they came down on earth, the Qur'aan
doesnot say anything about it, and there is no saheeh, marfoo' hadeeth
in the Sunnah of the Prophet (blessings and peace of Allah be upon
him) which explains that, although there are some da'eef (weak)
hadeeths, such as the hadeeth that says: "Adam came down in India and
felt lonely…". This was narrated by Ibn 'Asaakir in Tareekh Dimashq
(7/437) and classed as da'eef by Shaykh al-Albaani in al-Silsilah
al-Da'eefah, no. 403. There are also other hadeeths which speak of
this matter, but their isnaads are very weak.
The only saheeh reports about this matter are the words of some of the
salaf, most of which are taken from the knowledge of the people of the
Book which were transmitted during their time. Such reports cannot be
relied upon or trusted, and it is not permissible to believe in what
they mention of things concerning which our religion is silent. Rather
they may be narrated for the purpose of story-telling only.
Despite that, the scholarlyopinions concerning this matter differ.
Some of them said: Adam came down in India and Hawwa' came down in Jeddah.
Some of them said that they both came down in India.
Some of them said that Adam came down in a land between Makkah
andal-Taa'if called Dahna.
Some of them said that Adam came down on al-Safa and Hawwa' came down
on al-Marwah.
Al-Haafiz Ibn Katheer (may Allah have mercy onhim) said:
Al-Saddi said: Allah said (interpretation of the meaning): "Get you
down,all" [al-Baqarah 2:36]. So they came down; Adam came down in
India and the Black Stone and a handful of leaves from Paradise came
down withhim, and he scattered them in India, and a perfume tree grew,
whichis the origin of what comes from India of perfume from the
handfulof leaves that Adam brought down. Adam onlytook them because of
his sorrow at leaving Paradise when he was expelled from it.
'Imraan ibn 'Uyaynah said,(narrating) from 'Ata' ibn al-Saa'ib, from
Sa'eed ibn Jubayr, from Ibn 'Abbaas, who said: Adam came down from
Paradise in Dahna, in the land of India.
Ibn Abi Haatim said: Abu Zar'ah told us: Uthmaan ibn Abi Shaybah told
us: Jareer told us: from 'Ata', from Sa'eed, from Ibn 'Abbaas who
said: Adam (peace be upon him) camedown in a land called Dahna,
between Makkah and al-Taa'if.
It was narrated that al-Hasan al-Basri said: Adam came down in
Indiaand Hawwa' in Jeddah, and Iblees in Dastumeesaan a few miles from
Basrah, and the serpent came down inAsbahaan. This was narrated by Ibn
Abi Haatim.
Ibn Abi Haatim said: Muhamamd ibn 'Ammaar ibn al-Haarith told us:
Muhammad ibn Sa'eed ibnSaabiq told us: 'Amr ibn Abi Qays told us, from
Ibn 'Adiyy, from Ibn 'Umar, who said: Adam came down on al-Safa and
Hawwa' on al-Marwah. End quote.
Tafseer al-Qur'aan al-'Azeem, 1/237
But all of these are words for which there is no evidence.
And Allah knows best.