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63 - An Indian named Muhammad Hamidullah also spreads, under the name of Islamic knowledge, his thoughts in contradiction to what the Ahl as-Sunna scholars have conveyed. The heretical writings of this man, who is assumed to be an Islamic scholar because he has received professorship in Islamic knowledge in France, are translated into Turkish and offered to the young generation in order to misguide Muslims. We were appalled to read the following lines on the thirty-fourth page of the Turkish translation of his book The Prophet of Islam:

“We see him [Muhammad ’alaihi ’s-salâm] again in Hubeshâ [Yemen] and in the country of the Abdulgaises [Eastern Arabia, Bahrain, Oman] as a merchant. It may even be thought that he went to Ethiopia, perhaps by sea. All these journeys provided him with the acquirement of the commercial and administrative traditions and laws of Byzantium, Persia, Yemen and Ethiopia. In his age of maturity, this experienced man of forty attempted to reform his nation.”

On the contrary, Muslim historians say unanimously that Rasűlullah (’alaihi ’s-salâm) was suckled by his mother for three days, then by Abű Lahab’s jâriya named Suwaiba for 40 or 120 days and then by Halîma Khâtűn until he was five years old. At his age six, his blessed mother, Âmina Khâtűn, took him to Medîna to see his maternal uncles. After having stayed there for a month, she passed away on the way back, near the place named Abwâ, when she was twenty. He came to Mecca with Umm Ayman, a jâriya, whom he had inherited from his blessed father, ’Abdullah, and stayed with his blessed grandfather, ’Abd al-Muttalib. When he was eight, his grandfather passed away and he stayed with his eldest paternal uncle, Abű Tâlib.

He was amongst those who went to Damascus once with Abű Tâlib when he was nine or twelve years old, once with Abű Bakr (radiy Allâhu ’anh) at his twenty, and once with Khadîja’s (radiy-Allâhu ’anhâ) caravan at his twenty-five. In all these three expeditions, when they came to a place named Busrâ,[1] the priests of the local church, Bahîra and then Nastűra, saw in him the signs of the Last Prophet (’alaihi ’s-salâm), whom they read about in the Injîl, and they said, “Don’t go to Damascus! Jews in Damascus will recognize and kill this boy.” So, they traded there and returned. When he was fourteen or seventeen years old, his uncle Zubair, who was going to Yemen, took him along so that his trade be blessed. After twenty years of age, he began to live on tending sheep. There is not any dependable information about his going to Bahrein; nor has anyone, besides those who disbelieve his prophethood, thought of his having travelled to Ethiopia. Those who say, “He was heard speak Ethiopian language. This makes one think that he may have gone to Ethiopia,” are wrong. For, he answered the foreigners who came to him in their own dialects of Arabic, which was more difficult than speaking foreign languages. This speaking of his was one of the innumerable mu’jizas which Allâhu ta’âlâ bestowed upon him. None of the three or four expeditions mentioned above did he join out of personal concerns; he was taken in order to get blessed with his honourable existence. In the last expedition to Damascus, Maisara, leader of the caravan, wanted to send him to Khadîja (radiy-Allâhu ’anhâ) to give her the good news. But Abű Jahl, who was in the caravan, said, “Muhammad is young yet. He is inexperienced. He has never travelled to any place. He may lose his way. Send someone else.” This indicates that Hamidullah’s mentality is wrong and eccentric. To say that he went to Byzantium, Persia, Ethiopia and Yemen and attempted to reform his nation by exploiting what he had learned in these places, and to behave insolently towards Rasűlullâh (sall-Allâhu ’alaihi wa sallam) by saying “this experienced man” are not what a Muslim would do.

It is written on page 391 of Qisâs Anbiyâ’ that Rasűlullah (sall-Allâhu ’alaihi wa sallam) was ummî, that is, he had not learned anything from anybody. He did not use to write or read. He had grown up amongst illiterate people. In Mecca, there was not a scholar who knew the history of old peoples. He had not gone to other places to learn anything from anybody. He had not started a job for earnings. So as he was, he communicated the knowledge in the Tawrâ, in the Injîl, and in all other books that had descended from heaven and the facts about past people. In those days, historical knowledge had been interpolated and defiled. There were very few people to distinguish the correct from the incorrect. He responded to men of every religion and silenced them all. These accomplishments show that he was and is the Prophet (’alaihi ’s-salâm) sent down by Allâhu ta’âlâ. Though he defied the literary men and the poets of his time, none was able to express even a line like the Qur’ân he revealed. Indeed, the Meccans were interested in reading poems and making speeches and strove hard and competed with one another in this way. They took pride in speaking coherently. The Qur’ân beat all the poets. They could not compete against the Qur’ân. In desperation, they threw their swords into the scale, which would mean ‘to fight’ and, if necessary, ‘to die’. Unais, Abű Dharr’s brother (radiy-Allâhu ’anhumâ) was a famous poet who had outdone twelve poets. As soon as he heard the Qur’ân, he understood that it was Allâhu ta’âlâ’s word and embraced Islam. The 48th âyat of the sűrat al-Ankabűt says, “You had not read any book before the Our’ân descended; you had not written. If you had been literate, they would have said that you had learned it from others.” Seeing these witnesses of Allâhu ta’âlâ and of Islamic scholars anybody with îmân and reason will not have difficulty in deciding definitely about Hamidullah’s writing above. On the fortieth page, he says:

“For an unknown reason he bit his foster-sister’s shoulder so severely that its scar remainded all through her life. In a holy war, his foster-sister Shaimâ, too, was amongst the slaves captivated. When she told him the event and showed him the scar, Rasűlullâh recognized her.”

The enemies of Islam fabricated many slanders about Rasűlullah (’alaihi ’s-salâm). They said he was black. In order to alienate youngsters from him, they called black dogs “arab”. Hamidullah goes even further and attempts to misrepresent that exalted Prophet (’alaihi ’s-salâm) as a cannibal to youngsters. On the contrary, Halîma Khâtűn always kept him with her and would not let him go far away. One day, he somehow slipped out of her attention for a moment. He went among the lambs with his foster-sister Shaimâ. Halîma, when she noticed his absence, looked for him and found him. She asked Shaimâ, “Why did you go out? It is so hot.” Shaimâ said, “Mummy! A cloud keeps over my brother’s head. It always shades him.” Let alone complaining about him, she praised him. Everybody who stayed with him, young or old, praised and liked him. No one said to have been hurt by him. He never hurt his foster-sister. He respected her rights and even her milk and he did not suck the teat which she sucked. Halîmah said, “When he sucked, my own son respected him and did not suck.” This indicates that his foster-brother and sister were never hurt by him and they liked and respected him. “As he sucked his milk, (his beautiful face commanded such strong admiration that) I could not endure looking at his beautiful face. He began to talk by uttering the words of the Kalimat at-tawhîd first. When he held something, he said ‘Bismi’llâh’. He did not join in children’s playing. He said, “We were not created for playing.’ He never cried or hurt anybody.” In the eighth year of the Hegira, after the Hunain Ghazâ, a woman named Shaimâ amongst the captives said, “O Rasűl-Allah! I am your foster-sister,” and told some of what had happened in those days. He listened to Shaimâ’s words. He recognized her and gave her many gifts. When he was only a child, so many mu’jizas and wonderfully beautiful manners were seen in him that they have been written in very many books. Instead of doing an honourable service such as writing about those superiorities, which make the readers love him, and finding and adding those that have remained unknown, does it befit a professor of Islam to write in his book a thing which may happen among children, under the title of “The Life of the Prophet of Islam”? And can the man who selects and narrates an ugly slander which was invented afterwards be regarded a real Muslim? Does such an attitude indicate a service to knowledge, or an effort in fault-finding? Every Muslim should tremble not to allow anything to be said against his Prophet (’alaihi ’s-salâm), whom he believes and whom he loves more than himself.

On the forty-eighth page, he says:

“In order to protect himself from the burning heat of noon, he would shelter under the shade of ’Abdullah ibn Jud’a’s arch [or wall].”

All Siyar books write that a cloud kept over Rasűlullah’s (a’alaihi ’s-salâm) head and moved with him and shaded him, thus protecting him against the sun until nubuwwa (the time when he was informed with prophethood). To say that he used to shelter a shade, means to disbelieve this mu’jiza. He may have sat there not in order to sit in the shade, but in order to guide those who sat in the shade. On the forty-eighth page, he says:

“Ibn Kalbî narrates that Muhammad himself has sacrificed a dark sheep before an idol.”

These writings display clearly that the writer observes Islam from bird’s eye view, from far away, and that he knows nothing about Imân and Islam. It is written in every book that he would not let idols’ names be mentioned and that he expressed his hostility against them when very young yet. Hamidullah himself wrote on page 67 that Rasűlullah (’alaihi ’s-salâm) hated idols. Every Muslim should believe that no prophet has ever committed anything that is forbidden in any religion, in any stage of his life. It is written in the books Tuhfat al-ithnâ ’ashariyya and Asmâ al-mu’allifîn that Ibn Kalbi, whom Hamidullah puts forth as a reference in order to mislead Muslims, is an insolent lâ-madhhabî person. Yes, Rasűlullah (’alaihi ’s-salâm) sacrificed a dark sheep, but he sacrificed it on the ’îd al-adha in Medina. On the fifty-eighth page, he says:

“He admitted a delegation from the Abdulqais clan. He told them that he had visited their country before Islam.”

Many books like the Sahîh of al-Bukhârî and al-Mawâhib al-ladunniyya provide detailed information about the messengers who came from the Abdulqais clan in Bahrein. None of them reports that Rasűlullah (’alaihi ’s-salâm) had been to the country of the Abdulqais clan. To claim on the one hand that he had gone to distant places and to commercial centers and learned many facts, and on the other hand to narrate Islam’s basic beliefs in a manner as if they were pieces of historical knowledge! It makes one think that insidious and base plans are being put into practice.

On the fifty-fourth page, he says:

“His eyebrows extended to his nose and were curved. His legs were thin.”

With such impudent words, he tries to liken Rasűlullah (’alaihi ’s-salâm) to an ogre. On the other hand, it is written in Qisâs-i Anbiyâ’, “Allâhu ta’âlâ collected all kinds of beauty in His beloved Prophet (’alaihi ’s-salâm). His blessed arms and legs were big and thick. He had crescent eyebrows, a well-shaped nose and long eyelashes.” It is written in al-Mawâhib al-ladunniyya, “His blessed eyebrows were thin. His blessed hands and feet were big.” Each of his companions told about the symmetry in his blessed limbs, and his beauty and lovableness have been a general topic of conversation. It is written in books that so many people loved his beauty at first sight and converted to Islam without searching for anything else. Those who loved him as soon as seeing his beauty tried to describe it as well as they could and said that human sense would not be able to portray his beauty. Some of the eulogies delivered by those lovers are provided in the first part of Se’âdet-i ebediyye. Those who read them will immediately realize that Allâhu ta’âlâ created His beloved Prophet (’alaihi ’s-salâm) in an inconceivable proportion and a beauty which one would not become tired of looking at; they will begin to love him without seeing him. Those who love Habîb-Allah (sall-Allâhu ’alaihi wa sallam) feel the taste of his love in the coolness of air which goes into their lungs with each inhaling. Whenever they look at the moon, they get the pleasure of looking for the reflections of the rays that have come from his blessed eyes. Each mote of those who have attained one drop of the ocean of his beauty says:

“Who knows thy lovely cheek will never look at the rose!
Who melts in thy love will not search for repose!”

Hadrat Mawlânâ Khâlid al-Baghdâdî, one of those who loved him without seeing him, in his Persian divân (collection of poems), wrote about his beauty, his greatness, which the human mind cannot comprehend and which the human imagination cannot reach, very laconically and beautifully through the words coming out of his sensitive soul and his great literary skill. Those who read and can understand them admire them. In its translation into English, it is impossible to express that fine art, those deep meanings. Yet, let us render our book valuable by writing the translation of a few of the couplets which he said when visiting Qabr as-Sa’âda:

“O the most beautiful of the beautiful, you burn me with your love!
I care nothing; always with your dream is my mind!