Quraanic Exegesis, Dought&clear, - * Reconciling between the verse “Allah will protect you from the people” and the death of the Prophet (blessings and peace of Allah be upon him)

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How can we reconcile between the verse “Allah will protect you from the people” i.e., from being killed, and the hadeeth narrated by ‘Aa’ishah in Saheeh al-Bukhaari: “O ‘Aa’ishah, I still feel the pain of the food that I ate in Khaybar, and this time I feel that my aorta is being cut from that poison”?.
Praise be to Allaah.
Firstly:
The verse in question says (interpretation of the meaning):
“O Messenger (Muhammad )! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind. Verily, Allah guides not the people who disbelieve.”
[al-Maa’idah 5:67].
The hadeeth in question says:
‘Aa’ishah (may Allah be pleased with her) said: The Prophet (blessings and peace of Allah be upon him) used to say, during the illness of which he died: “O ‘Aa’ishah, I still feel the pain of the food that I ate in Khaybar, and this time I feel that my aorta is being cut from that poison.”
Narrated by al-Bukhaari, 4165
The “food” was poisoned mutton.
The aorta is an artery connected to the heart; if it is cut, the individual dies.
The original story is as follows
It was narrated from Anas that a Jewish woman brought some poisoned mutton to the Messenger of Allaah (blessings and peace of Allah be upon him) and he ate some of it. Then she was brought to the Messenger of Allaah (blessings and peace of Allah be upon him) and he asked her about that. She said: I wanted to kill you. He said: “Allaah would not have given you the power to do that.”
Narrated by al-Bukhaari, 2474; Muslim, 2190
Secondly:
The Muslim must understand that there is no contradiction between the texts of the revelation. What some people think, that there are contradictions between the texts of the revelation are only apparent contradictions as it appears to them, but in fact they are not contradictions. Hence the well-versed scholars of Islam are not incapable – by the grace and help of Allah – of reconciling what appears to be a contradiction for those who are unaware of how these texts may be reconciled.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is not possible for there to be in Islam two reports that contradict one another in all ways, without one of them being stronger and thus taking precedence.
Al-Musawwadah, 306
Ibn al-Qayyim (may Allah have mercy on him) said:
As for there being two clear saheeh hadeeths that contradict one another in all aspects without one of them abrogating the other, this does not exist in the first place. Allah forbid that such a contradiction should be found be in the words of the most truthful one (blessings and peace of Allah be upon him), from whose lips nothing but the truth came.
Zaad al-Ma‘aad, 4/149
Ibn al-Qayyim (may Allah have mercy on him) also said:
Blessings and peace of Allah be upon the one whose words confirmed one another and testified to one another. Any conflict or confusion can only stem from misunderstandings, not from the words of the Prophet (blessings and peace of Allah be upon him). What every believer must do is confirm his beliefs in the words of the most truthful one (i.e., the Prophet (blessings and peace of Allah be upon him)), and he should realise that above every man of knowledge, there is someone more knowledgeable.
Miftaah Dar as-Sa‘aadah, 3/383
Ash-Shaatibi (may Allah have mercy on him) said:
Anyone who is well versed in the fundamentals of sharee‘ah would realize that the shar‘i texts could hardly contradict one another and anyone who examines the basis of different shar‘i issues would see any confusion therein, because there are no contradictions at all in sharee‘ah. So the one who is well versed in it is aware of the subtle differences between one text and another, he will never find any contradiction. Therefore you can never find two texts that all Muslim scholars agree contradict one another. But because the scholars are not infallible, it is possible that there may be a contradiction between texts in the opinion of some of them.
Al-Muwaafaqaat, 4/294.
There are some scholars who challenged those who claimed that there are contradictions between the texts of the revelation, such as Imam Ibn Khuzaymah (may Allah have mercy on him) who used to say – as we see inTadreeb ar-Raawi, 2/176: I do not know of any two hadeeths that contradict one another; if anyone has two hadeeths that contradict one another, let him bring them to me so that I may reconcile between them.
Thirdly:
With regard to what the questioner mentioned about there being an apparent contradiction between the words of Allah, may He be exalted,“Allah will protect you from mankind”and the words of the Prophet (blessings and peace of Allah be upon him), “and this time I feel that my aorta is being cut” and the fact that he died from the poison that the Jews put in his food – there is no contradiction between them, because the protection of which the verse speaks is protection from fitnah and misguidance, and from being killed before having conveyed the message, and all of that was fulfilled for him (blessings and peace of Allah be upon him). His Lord, may He be exalted, protected him from all of that and he (blessings and peace of Allah be upon him) did not die until after he had conveyed the message of his Lord. Allah, may He be exalted, said (interpretation of the meaning):
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa’idah 5:3].
Some of the scholars mentioned a subtle meaning here, which is that Allah, may He be exalted, insisted that for our Prophet (blessings and peace of Allah be upon him), Prophethood and martyrdom should be combined.
Allah, may He be exalted, protected His Prophet (blessings and peace of Allah be upon him) from the kuffaar of Quraysh when they wanted to kill him in Makkah, and his Lord protected him from being killed in Madinah in the campaigns in which he was present. And even when the Jews attempted to kill him with poison, Allah protected him from that, and the mutton told him that it was poisoned. The Sahaabi who was with him and ate some of it – namely Bishr ibn al-Bara’ ibn Ma‘roor – died but the Prophet (blessings and peace of Allah be upon him) did not die. But this does not contradict the fact that that there was some effect from that poison or his belief that he would die because of it. What he (blessings and peace of Allah be upon him) said does not mean that the poison was the cause of his death; rather the report indicates that he was feeling it and that that might coincide with the end of his life.
Whatever the case, protection from being killed came before he finished conveying the message of his Lord, and he (blessings and peace of Allah be upon him) did not die until he had conveyed it in the most complete manner. The context of the verse indicates that, as his Lord, may He be exalted, instructed him to convey the message and told him that He would protect him from the people.
This idea is also supported by what the Prophet (blessings and peace of Allah be upon him) said to the Jewish woman: “Allaah would not have given you the power to do that.” That was after she told him that she had wanted to kill him. This is either a statement that refers to his being protected against being killed by poison until he departed this world, or it is a statement indicating that that would not happen before the message was conveyed.
To sum up: it may either be said that the Prophet (blessings and peace of Allah be upon him) was protected from being killed by the poison – as we shall see below in the words of Ibn Katheer, an-Nawawi and others – and that Allah revealed to him that there was poison in the meat and this was part of His protection of him, or it may be said that the protection was during his conveying of the message of Islam, which does not mean that he could not be killed after the message had been conveyed – as we shall see below in the words of al-Qurtubi, Ibn Hajar and al-‘Uthaymeen – and that through this killing, Allah granted our Prophet (blessings and peace of Allah be upon him) both Prophethood and martyrdom, and made that a reminder to us of the ongoing enmity of the Jews towards us and our religion.
There follow some of the comments of the scholars on what we have mentioned above, which will explain what we mean, in sha Allah.
1. Ibn Katheer (may Allah have mercy on him) said:
Part of Allah’s protection of His Messenger (blessings and peace of Allah be upon him) was His protection of him from the people of Makkah and their leaders, those who bore malicious envy towards him, and those who were stubborn, despite the intensity of their enmity and resentment, and their drawing up plans to oppose him night and day, through the means that He created by His decree and wisdom. At the beginning of his mission, He protected him by means of his paternal uncle Abu Taalib, who was an important leader who was obeyed among Quraysh. Allah created in his heart a natural love for the Messenger of Allah (blessings and peace of Allah be upon him), not love as ordained by Allah; if he had become Muslim, the kuffaar and their leaders would have had the audacity to harm the Prophet (blessings and peace of Allah be upon him). But because he (Abu Taalib) and they had in common the fact that they were not believers, the kuffaar feared and respected him. But when Abu Taalib died, the mushrikeen caused him some harm, then Allah, may He be glorified and exalted, brought him the Ansaar, who swore allegiance to him as Muslims, who arranged for him to move to their land – namely Madinah. When he joined them, they protected him against the red and the black (i.e., all people). Whenever any of the mushrikeen or people of the Book wanted to do him harm, Allah opposed them and turned their plots against them. When the Jews plotted against him by means of witchcraft, Allah protected him from them and revealed to him the Mi‘wadhatayn (Soorat al-Falaq and an-Naas) as a remedy for this disease. When the Jews poisoned the leg of mutton in Khaybar, Allah informed him of that and protected him from it. And there are many similar cases which it would take too long to mention here.
Tafseer an-Nawawi, 3/154
2. an-Nawawi said, in his commentary on the hadeeth about the poisoned mutton:
This shows how he (blessings and peace of Allah be upon him) was protected from all the people, as Allah said (interpretation of the meaning):“Allah will protect you from mankind”[al-Maa’idah 5:67]. This is a miracle of the Messenger of Allah (blessings and peace of Allah be upon him), as he was protected from the poison that killed others, and Allah, may He be exalted, informed him that it was poisoned, and the leg of mutton itself spoke to him. Elsewhere than in Muslim it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “The leg (of mutton) is informing me that it is poisoned.”
Sharh Muslim, 14/p. 179
3. Ibn al-Jawzi (may Allah have mercy on him) said:
With regard to the words of Allah (interpretation of the meaning):“Allah will protect you from mankind”[al-Maa’idah 5:67], Ibn Qutaybah said: That is, He will protect you against them. The protection of Allah means that He prevents him from committing sin.
If it is said: Where is the guarantee of protection when his cheek was cut, his tooth was broken and other kinds of harm reached him? There are two answers to this.
The first is that he was protected against being killed or captured or extensive harm. With regard to regular harm, that was possible.
The second is that this verse was revealed after those things happened to him, because al-Maa’idah is one of the last soorahs to be revealed.
Zaad al-Maseer, 2/397
4. Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:
With regard to what befell the Messengers of different kinds of harm, the Prophet (blessings and peace of Allah be upon him) was not protected from that; rather some such things did happen to him. He was wounded on the day of Uhud, his helmet was broken on his head, some of the links of chainmail were embedded in his cheek and he fell into one of the holes that were dug there. They also put great pressure on him in Makkah where he encountered some of that which had befallen previous Messengers, that Allah had decreed for him, and Allah raised him thereby in status and multiplied his rewards. But Allah protected him against them and they were not able to kill him or to stop him conveying the message; they did not come between him and what he was obliged to do of conveying the message. He conveyed the message and fulfilled the trust, may the blessings and peace of Allah be upon him.
Fataawa ash-Shaykh Ibn Baaz, 8/p. 150
5. Al-Qurtubi (may Allah have mercy on him) said:
There is nothing in this verse that contradicts the idea that he should take precautions to protect himself, just as the fact that Allah declared that His religion would be victorious and prevail does not contradict the command to fight and make all necessary preparations for the fight.
Al-Mufhim lima Ashkila min Talkhees Kitaab Muslim, 6/280
6. al-Haafiz Ibn Hajar (may Allah have mercy on him) said, after quoting these words of al-Qurtubi:
Based on this, what is meant is protection against fitnah and misguidance, or being killed. And Allah knows best.
Fath al-Baari, 6/82
Fourthly:
Among the practical examples of the Prophet’s being protected from being killed before the message had been conveyed is the following:
It was narrated that Jaabir ibn ‘Abdullah said: We went out on a campaign with the Messenger of Allah (blessings and peace of Allah be upon him) in the direction of Najd. The Messenger of Allah (blessings and peace of Allah be upon him) caught up with us in a valley where there were a lot of trees. The Messenger of Allah (blessings and peace of Allah be upon him) dismounted beneath a tree and hung up his sword of one of its branches, and the people scattered in the valley seeking the shade of the trees. The Messenger of Allah (blessings and peace of Allah be upon him) said: “A man came to me whilst I was sleeping and took the sword. I woke up to see him standing over my head and he took me surprise when I saw that the sword was unsheathed in his hand. He said to me: Who will protect you from me? I said: Allah. Then he said a second time: Who will protect you from me? I said: Allah. Then he put the sword back in its sheath, and there he is, still sitting here.” Then the Messenger of Allah (blessings and peace of Allah be upon him) did not take the matter any further.
Narrated by al-Bukhaari, 2753; Muslim, 843
According to another report, he said: O Muhammad, who will protect you from me? The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah will protect me from you; put down the sword.” And he put it down.
An-Nawawi said:
This shows that the Prophet (blessings and peace of Allah be upon him) put his trust in Allah and that Allah, may He be exalted, protected him from the people, as Allah, may He be exalted, says (interpretation of the meaning):“Allah will protect you from mankind”[al-Maa’idah 5:67].
Sharh Muslim, 15/44
And Allah knows best.

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Kind Treatment of Spouses, - Dought & clear, - * Should he make his Christian wife wear hijab?

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M NajimudeeN - INDIA
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I read many fatwas regarding hijab and niqab, and that wife is commanded to obey her husband, so long as it does not involve sin, and that there is no differentiation between a Muslim wife and a non-Muslim wife. My wife is Christian so I ask if I can make her wear hijab and niqab or dress modestly when out or non-mahram men are present for her own modesty and protection?.
Praise be to Allaah.
The husband should tell his wife to wear hijab, even if she is Christian or Jewish, because the sin of her being uncovered and showing her adornment will be on him. The husband has the right to instruct his wife to do what she thinks it is permissible and he thinks is obligatory, and she has to obey him in that regard, as discussed previously in the answer to question no. 97125.
For more information please see also the answer to question no. 70177
The Standing Committee for Issuing Fatwas was asked:
In some countries it is rare for Muslim women to wear hijab. A man married a Muslim woman and she does not want to wear hijab. Should he divorce her or what should he do? Another Muslim married a kitaabi (Jewish or Christian) woman and she does not want to wear hijab either. What is the ruling?
They replied:
The woman who refuses to cover herself in front of non-mahram men is regarded as disobedient to her husband and going against the laws of Allah. Her husband should advise her to wear proper shar‘i hijab, and if she does not respond then he should divorce her, whether she is Muslim or Jewish or Christian, so as to keep away from evil and protect the family from sin. And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his Family and Companions.
End quote fromFataawa al-Lajnah, 17/108
Note:
Hijab is obligatory for Christian women, as it says inDidascalia Apostolorum (Teachings of the Apostles)which is regarded as the secondary book on religious law for Orthodox Christians. On p. 72 it says:
“Thou therefore that art a Christian, do not imitate such women; but if thou wouldst be a faithful woman, please thy husband only. And when thou walkest in the street, cover thy head with thy robe, that by reason of thy veil thy great beauty may be hidden. And adorn not thy natural face; but walk with downcast looks, being veiled.
[i. 9] And take heed that thou bathe not in a bath with men. For when there is a women's bath in the city or in the village, a believing woman may not bathe in a bath with men. For if thou coverest thy face from strange men with a veil of modesty, how then canst thou go in with strange men to a bath?”
End quote fromDidascalia Apostolorum (Teachings of the Apostles), translated into Arabic by the Hegumen Marqus Dawood, Maktabat al-Mahabbah edn. (English translation by R. Hugh Connolly, Oxford: Clarendon Press, 1929).
So think about this command to observe hijab and this prohibition on displaying oneself and showing adornments to men. How many Christian women follow these teaching nowadays?!
And Allah knows best.
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Kind Treatment of Spouses, - Dought & clear, - * Dealing With a Wife Who Visits Her Family Too Often and is Demanding

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I am a young man who got married three years ago and I have two children. My wife is falling short in her duties towards the house such as cleaning, and she has worn me out with her demands. She goes to her family’s house too often; whenever any holiday come she wants to go to her family’s house on the basis that her sisters are getting together, and I wish that she would stay with me and my children during the holiday, but she does not listen to me; rather she wants to go there. I could force her but it is against my principles.
Now I am thinking of divorcing her, because this is not a life. On any holiday she wants to go to her family’s house, even during the New Year and Eid Holidays. Indeed matters have gone so far that the husband of one of her sisters is travelling and my wife wants to stay with her sister in her house. What is the solution? Please advise me, may Allah reward you, because by Allah I am very tired. I do not have any problem with taking another wife, but without this one being present, because I am not well off. Please do not tell me to give her advice, because by Allah I have tried to give her advice to no avail.
Praise be to Allaah.
You should not hasten with regard to the matter of divorce, and you should implement all the means prescribed in Islam to set your wife straight and solve the problem between you. Part of that is what Allah has taught us of admonishing, then refusing to share their beds, then hitting them lightly (meaning not injuring them in any way, shape or form and only if there is some benefit anticipated from it), then seeking the help of arbitrators from your family and hers. Allah, may He be exalted, says (interpretation of the meaning):
“As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) hit them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great.
If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever All-Knower, Well-Acquainted with all things”
[an-Nisa’ 4:34-35].
You could seek help in admonishing or exhorting her by means of some tapes (or CDs etc, of lectures), or by advising her to ask scholars about her behaviour and attitude, or taking her to listen to a lecture that deals with family life and the marital relationship. You should try to find out the reasons why she is not keen to stay home and why she wants to go to her family. There may be some harshness in your treatment of her, or some shortcoming with regard to her rights. The way to deal with that is to speak frankly and try sincerely to resolve the differences. If you try to implement all the ways and means of dealing with the matter but you do not succeed in setting things straight, and you do not think that you could be patient with her, then there is nothing wrong with divorce in that case and you should divorce her with one revocable talaaq (pronouncement of divorce), in the hope that that will bring her to her senses and prompt her to pay attention to her husband and her health.
There follows some advice that the scholars have given in this regard.
Shaykh as-Sa‘di (may Allah have mercy on him) said:“As to those women on whose part you see ill-conduct”[an-Nisa’ 4:34] that is, their refusal to obey their husbands by disobeying in word or deed. He should discipline her with the lightest method, then the next lightest. “admonish them” that is, explain the ruling of Allah about obeying and disobeying the husband, encouraging her to obey and discouraging her to disobey. If she stops, then this is the desired outcome, otherwise the husband should refuse to share her bed, not sleeping with her or having intercourse with her to the extent that will achieve the desired result. Otherwise, he may hit her lightly. If the desired outcome is attained by means of one of these things and they (wives) obey you (husbands), then “seek not against them means (of annoyance)” i.e., you have got what you want, so do not keep on at her about things that are in the past or comment on faults the mention of which is hurtful and will cause problems. End quote.
The scholars of the Standing Committee were asked (19/225):
I have a wife who has five children, including an infant who is nursing and one who is walking. Their mother, my wife, does not take care of her duties towards the house or her marital duties, and does not pay attention to the cleanliness of her children, or take care of me, and she does not accept any advice from me.
They replied:
If the situation is as you describe, then advise her and explain to her the rights that the husband has over his wife. Use tact and kindness in explaining to her how she should perform her duties. If she mends her ways, then praise be to Allah. If she refuses, then refuse to share her bed. If that does not work, then hit her (lightly) as a kind of discipline, not a means of revenge or taking out your anger on her. If she obeys, then treat her kindly and nicely. But if she refuses and it is not possible to reconcile between you, then you have no choice but to bear it with patience or separate. Allah, may He be exalted, says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husbands absence what Allah orders them to guard (e.g. their chastity, their husbands property, etc.). As to those women on whose part you see illconduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great.
If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever All-Knower, Well-Acquainted with all things.”
[an-Nisa’ 4:34-35].
End quote.
Shaykh Ibn ‘Uthaymeen said: If it is not possible to be patient, we try to bring about reconciliation, as Allah, may He be exalted, says (interpretation of the meaning):
“If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation”
[an-Nisa’ 4:35].
This applies if there is fear of separation (a breach) between the two parties.
End quote fromFataawa Noor ‘ala ad-Darb.
And Allah knows best.

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Kind Treatment of Spouses, - Dought & clear, - * He lives in America and has done the marriage contract with her; can she travel to join him?

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I am a young woman living in Jordan, and I got engaged on the basis of a contract to a young man who is religiously committed and fears Allah, and he lives in America. We have been engaged for a year and a half, and he is still studying. My question is: is it permissible for me to travel to be with him and his mother until he finishes his studies, then we can go to where he is going to work? Please note that until now there is no place where we can get married and live together. In other words I would stay with him until he finishes his studies. Please note that I cannot stay away from him more than that, and my being with him will help him to keep away from the fitnah that surrounds him.
Praise be to Allaah.
If you mean that the marriage contract has been done for you and there remains nothing but consummation of the marriage, and that he wants to consummate the marriage with you there, then there is nothing wrong with that; rather it is something good and we encourage you and advise you to go ahead, because it is better for you to be with your husband and it is more chaste for you and for him, and will keep both of you further away from fitnah.
Your family and his should announce news of the consummation of the marriage everywhere and publicise it in the place where you are. It is not essential for the consummation to actually take place in the country where you are; rather that may be easier for you and it may be more affordable to get married this way in the beginning, then after that you can prepare your home gradually.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is better for a woman to travel overseas with her husband than to stay in her country; that is better for her and for him too. I do not see anything wrong with it.
End quote fromLiqa’ al-Baab al-Maftooh, 81/17
See also the answer to question no. 3477
In that case he has to come and travel with you, or one of your mahrams should travel with you to take you to him, because a woman can only travel with a mahram. See the answer to questions no. 316and 34380
If you mean that you will travel to him without that which is customarily called consummation, meaning that you would be travelling to him thinking that you are married in the sense that a marriage contract has been done but the marriage has not been consummated, in spite of all that you mention, and that the actual consummation of the marriage will come after he finishes his studies and gets a house and a job, when he can afford the expenses of marriage and the consequences and costs thereof, this is a kind of messing about and fooling oneself, and that is something that is not acceptable at all.
This idea of yours seems to be based on the way you phrased your question, “I got engaged on the basis of a contract” i.e., a marriage contract, as some people call this period an engagement period, even if the shar‘i marriage contract has been done.
But if that does not mean a marriage contract, then it is not permissible for you to travel to him and none of the aims of marriage result from that. Rather you should look at what your words really mean.
It says inFataawa al-Lajnah ad-Daa’imah(18/69): Mere engagement between a man and woman does not mean that it is a marriage contract. Both the man and the woman may change their minds if they see fit during that period, whether the other party agrees or not.
And Allah knows best.

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