Chapter on the Saying of Allah: So proclaim that which you are commanded and turn away from the polytheists.

Indeed, We are sufficient for you against the mockers. Those who make alongside Allah another deity will soon know. (Quran, 15)

Interpretation by Abu Tahir Muhammad ibn Muhammad al-Faqih:

It was narrated to us by Abu Bakr Muhammad ibn Al-Husayn al-Qattan that Ahmed ibn Yusuf as-Sulami informed us, and he was told by Omar ibn Abdullah ibn Razeen, who in turn was informed by Sufyan from Ja'far ibn Iyas, from Sa'id ibn Jubayr, from Ibn Abbas regarding the saying of Allah: "Indeed, We are sufficient for you against the mockers." He said: "The mockers were Al-Walid ibn Al-Mughirah, Al-Aswad ibn Abd Yaghuth Az-Zuhri, and Al-Aswad ibn Al-Muttalib Abu Zama'ah from Banu Asad."

Additional Information:

The noble verse (94) of Surah Al-Hijr, and in some versions until "Indeed, We are sufficient for you against the mockers," are found in one version but not in others. This is Abu Tahir Muhammad ibn Mahamsh az-Ziyadi, the jurisprudent and Shafi'i scholar from Nisapur.

Al-Aswad ibn Abd Yaghuth ibn Wahb ibn Zuhrah, he was the cousin of the Messenger of Allah, peace and blessings be upon him.

Historical Account by Al-Baladhuri:

When he saw the Muslims, he said to his companions: "Kings of the earth who inherit sovereignty have come to you: Kisra and Caesar." To the Prophet, he said: "Have you spoken today to someone from the sky, O Muhammad?" He then changed in appearance and turned black until he looked like an Abyssinian. When he went back to his people, they did not recognize him and shut the door on him. He returned hesitant until he died of thirst.

It is said that Gabriel (peace be upon him) pointed to his head, causing him to develop a festering wound, or pointed to his stomach, making it burst open, leading to his death.

Others mention that he died thirsty as his abdomen split open and he drank water until it split open even more.

Translation of Historical Islamic Text

Al-Azʿā, Al-Ḥārith Ibn ʿAntala al-Sahmiy, and Al-ʿĀṣ Ibn Wāʾil

Al-Aswad ibn al-Mutallib ibn Asad ibn ʿAbd al-ʿUzza came to them. Al-Balādhurī, may God have mercy on him, said: he and his companions used to mock the Prophet and his companions, saying: "The kings of the earth have come to you, those who surpass the treasures of Khosrow and Caesar, then they will be humbled and belittled." The Messenger of Allah responded to their mockery, so he cursed him, praying that Allah would blind his eyes and orphan his children. When his son returned from Greater Syria, he encountered his father along the way. As he sat under a tree, Gabriel hit his face and eyes with a leaf and a thorn until he went blind and called for help. His servant said, "I don't see anyone harming you except yourself," and it is said that Gabriel pointed at his eyes causing him to go blind, thus diverting the attention from the Messenger of Allah.

In the Battle of Badr, the son, Zam'ah ibn al-Aswad, was killed by Abu Dujanah or Thabit ibn al-Judha'. His other son, ʿAqīl, was also killed, with Hamzah ibn ʿAbd al-Muṭṭalib and ʿAlī, may Allah be pleased with them, participating in his killing. It is said that ʿAlī alone killed him, may Allah be pleased with him.

Al-Ḥārith Ibn Qays al-Sahmiy

He was the son of ʿAntala and was named after his mother. He used to worship a stone, but when he saw a better one, he abandoned the former for the latter. Regarding him, the verse was revealed: "Have you seen he who takes his desires as his god?" The word order in the verse emphasizes who is more important and central being "he" and "god," respectively, giving the message that one must not follow his own desires.

Al-ʿĀṣī Ibn Wāʾil al-Sahmiy

Al-Balādhurī mentioned that he rode a white mule. However, he was pricked by a thorn in his leg from a plant he tied the animal to, causing his leg to swell until his death. Some versions say that when his mule bit him, he instantly died. Another account mentions that Khubbāb ibn al-Arṭ worked as a blacksmith during the pre-Islamic era and made swords for al-ʿĀṣī Ibn Wāʾil. When he came to collect the swords, al-ʿĀṣī asked him to disbelieve in Muhammad to receive his payment, but Khubbāb refused, insisting that he would still receive what was due even after death and resurrection.

The Incident of the Companions of the Prophet Muhammad (PBUH) Who Were Afflicted

When the Angel Gabriel complained to the Prophet Muhammad (PBUH) about them, he was seen by Al-Walid Ibn Al-Mughirah. Gabriel pointed to his calf and asked what happened. The man cut it, and the same happened to others including Al-Aswad Ibn Al-Muttalib, who became blind, and so on. Different afflictions affected each man as a result of their actions, such as being stabbed in the eye, which led to consequences like death. One of the companions, Al-Walid, passed by a man from Khuzayah whom he harmed and had his leg cut as a punishment. Al-Aswad Ibn Al-Muttalib became blind, but there are variations in narrations regarding the reason for this. Additionally, different companions suffered from different afflictions, leading to their demise.

Biography of Abu Lahab

Seventh (person): Al-Hakam ibn Abi Al-'As ibn Umayyah:

Al-Baladhuri said: Al-Hakam was among those who used to harm the Messenger of Allah (peace and blessings be upon him) by insulting and saying things he disliked. Once, the Prophet was walking with Al-Hakam behind him, muttering disrespectful words. The Prophet remained patient. Al-Hakam accepted Islam on the day of the conquest of Mecca, though he was reluctant in his faith. Later, he showed animosity towards the Prophet and died in exile, banished from Medina until the day Umar ibn Al-Khattab died.

Anecdotes:

• There was a man who was imitating the Prophet and mocking him. When the Prophet saw him, he said, "Keep doing what you're doing." The man became paralyzed and then recovered, continuing to imitate the Prophet.
• Abu Lahab, a fierce enemy of the Prophet, used to throw filth at the door of the Prophet. One day, Hamza ibn Abdul-Muttalib saw this and retaliated by throwing it back at Abu Lahab.
• Abu Lahab sent his son 'Utbah to harm the Prophet. 'Utbah heard the Quranic verse and openly declared his disbelief, leading to a divine punishment upon him.

Abu Lahab's wife, Umm Jamil, used to harass the Prophet by placing thorns in his path. One day, while carrying a bundle of wood, a jinn strangled her with the same rope she used for mischief.

According to Ibn Abbas, when the verse “And warn your closest kin” was revealed, the Prophet conveyed the message to his family members.

The Prophet's Warning on Mount Safa

When the Prophet (peace and blessings be upon him) ascended Mount Safa, he called out: "O sons of Fihr, O sons of 'Adi! Gather from among the Quraysh." If someone couldn't come, a messenger was sent to see why. Abu Lahab and the Quraysh came. The Prophet asked them: "If I told you that horses in the valley were about to attack you, would you believe me?" They answered affirmatively. The Prophet warned them of a severe punishment from Allah. Abu Lahab responded negatively, leading to the revelation of Surah Al-Masad.

The Incident with Abu Lahab

Abu Lahab disbelieved the Prophet's warning, leading to his downfall. The phrase "Tabbat yada Abi Lahabin" signifies his ultimate loss. This curse encapsulates his rejection of the Prophet and his arrogance, leading to his damnation. The Prophet's warning was a sign of the impending punishment from Allah.

The Incident with Hamzah and the Prophet's Response

Abu Al-Asda' criticized the Prophet, resulting in the Prophet invoking a curse upon him. This led to his death when animals attacked him. Another enemy, Umayyah bin Khalaf Al-Jumahi, criticized the Prophet with insults. Allah revealed a verse denouncing such behavior.

Explanation of Terms

The terms "humazah" and "lumazah" are explained by Ibn Hisham. Humazah refers to open ridicule and insults, while lumazah denotes hidden slander. The names of the individuals involved in these incidents are also mentioned.

Translation of Classical Arabic Text

Al-Khashani said: The correct view is that Alqamah bin Qildah used to say:

When the Messenger of Allah sat in a gathering and called upon Allah, recited the Quran to them, and warned the Quraysh of what had afflicted past nations after them, he would then get up and inform them about the kings of Persia. Then he would say: "By Allah, Muhammad is not more eloquent in speech than me, and his narrations are nothing but the legends of old that he has written down as they were revealed by Allah: 'And they say: 'Tales of the ancients,' which they have had written down. They are dictated to him, morning and evening.'" Allah responded to them by saying: "Say (O Muhammad): 'He has sent it down, He who knows the secret in the heavens and the earth. Indeed, He is Ever-Forgiving, Most Merciful to the believers.'"

Ibn Ishaq: The Messenger of Allah sat one day when I reached him with Al-Walid bin Al-Mughirah in the mosque, then Nadhr ibn Al-Harith came and sat with them, and there was no one in the gathering from among the Quraysh except one. The Messenger of Allah then addressed Nadhr and recited to him and them: "Indeed, you and whatever you worship besides Allah are the firewood of Hell. You will come to [enter] it. Had these [false deities] been [actual] deities, they would not have come to it, and all will abide eternally therein." Then the Messenger of Allah left and Abdullah bin Az-Zubayr followed him until he embraced Islam. Al-Walid bin Al-Mughirah said to Abdullah: "By Allah, Nadhr bin Al-Harith did not stand up in front of Ibn Abd Al-Muttalib before, nor did he sit down, and now Muhammad alleges that we and what we worship besides Allah are the firewood of Hell." Abdullah responded:

"By Allah, if I find him, I will dispute with him." Ask Muhammad if whatever he worships besides Allah will eat what it worships with him? We worship angels, while the Jews worship Ezra and the Christians worship Jesus son of Mary." Al-Walid and those with him were amazed by Abdullah's words and saw that he had made a strong argument. They mentioned this to the Messenger of Allah who said: "Whoever loves to worship others besides Allah is with them. They worship only demons whom they have commanded them [to worship]." Allah revealed: "Indeed, those for whom the best [reward] has preceded from Us - they are from it far removed. They will not hear its sound while they are, in that which their souls desire, abiding eternally. They will not be grieved by the greatest terror." There were also Abu bin Khalaf and 'Uqbah bin Abi Ma'it.

Ibn Ishaq: They were close and righteous between them.

The Story of Abu Mu'ayt and the Prophet Muhammad (Peace Be Upon Him)

It was narrated by Ibn Mardawayh and Abu Nu'aym in Al-Dalail with an authentic chain of narration through the route of Sa'id bin Jubayr, 'Abd al-Razzaq in Al-Musannaf, Ibn Jarir, and Ibn al-Mundhir from Muqasim, a freed slave of Ibn Abbas - may Allah be pleased with them both - that Abu Mu'ayt, and in another narration, Aqabah bin Abu Mu'ayt, used to sit with the Messenger of Allah - peace and blessings of Allah be upon him - in Mecca and not harm him. He was a gentle man, but whenever the Quraysh sat with him, they would harm him. Abu Mu'ayt had a close friend who was absent in Sham. In another narration, it was Umayyah bin Khalaf, so the Quraysh said: "Abu Mu'ayt is a good host." And in another narration, whenever he returned from a trip, he would prepare a meal for everyone in Mecca. Then he invited the Messenger of Allah and said: "I will not eat your food until you testify that there is no god but Allah and that I am the Messenger of Allah." The Prophet then said: "Feed, O my nephew." Abu Mu'ayt insisted on the same condition before he testified, and then the Prophet ate from his food. One night, his friend returned from Sham, and he asked his wife about what Muhammad had done. She said: "What he did was the worst thing." He asked: "What did my friend, Abu Mu'ayt, do?" She replied: "He hosted him." Abu Mu'ayt spent a bad night thinking Muhammad might be upset, but when he came in the morning, Abu Mu'ayt greeted him, and when the Prophet did not respond, he questioned him. The Prophet explained he felt embarrassed to refuse the food. This act impressed the Prophet, who did not wipe his face or react. Abu Dhar Al-Ghifari narrated from Abu Bakr Al-Naqqaash that when Aqabah spat on the face of the Prophet, whatever came out of his mouth turned into pus. The Prophet turned and said: "If I find you outside the mountains of Mecca, I will strike your neck with patience." Abu Sufyan said: "By Allah, I will kill Muhammad." When the Prophet heard of this, he replied: "Rather, I will kill him, God willing." This shocked Abu Sufyan because he believed that whatever the Prophet said was true. On the day of Badr, Abu Mu'ayt planned to leave with the pagans, hoping to cause harm to the Prophet. His comrades encouraged him to come along, saying he had a fast, red camel. When the pagans were defeated, the Prophet took Abu Mu'ayt as a captive. Abu Mu'ayt was terrified he would be killed among them, and the Prophet ordered Ali to do so. On the day of Uhud, Abu Sufyan went out with the pagans, trying to find a way to attack the Prophet. However, a man intervened, and when the Prophet saw this, he told his companions to leave him alone. Then he threw a spear at Abu Sufyan, wounding him without much bloodshed, causing internal bleeding, and he was in great pain.

Reflections on Remorse and Regret

Key Points:

• A man was severely wounded and showed no sign of pain.
• His companions asked about his condition, and he expressed that only a surface wound was affecting him.
• He mentioned that even if the wound were just a scratch, it would still be fatal due to its appearance.
• He referenced a statement implying a willingness to kill, reflecting the severity of his situation.
• Shortly after, he passed away.
• Reference is made to a verse from the Qur'an about the regret of wrongdoers on the Day of Judgment.

In a narration, it is mentioned that the wrongdoer will bite his own hands as an act of remorse, with the bones regenerating each time they are broken.

It is expressed that the wrongdoer wishes they had followed the path of guidance with the Prophet Muhammad (peace be upon him) instead of being led astray.

The regretful wrongdoer acknowledges being misled from the remembrance of the Qur'an after receiving guidance.

The narration concludes with a reminder of how Satan abandons the disbeliever during times of adversity.