Toggle above to switch between keyword search and direct hadith lookup
الفتح الربانی
Fath al-Rabbani
أهم أحداث السنة الثالثة للهجرةMost Important Events of the Third Year of Hijrah
بَابُ مَا أَصَابَ النَّبِيِّ صلى الله عليه وسلم يَوْمَ أُحَدٍ مِنْ كَسْرِ رَبَاعِيَتِهِ وَشَحُ وَجْهِهِ وَوَقَايَةِ اللهِ عَزَّوَجَلَّ لَهُ بِالْمَلَائِكَةِ وَشِدَّةِ غَضَبِهِ عَلَى مَنْ فَعَلَ بِهِ ذَلِكَChapter: What befell the Prophet ﷺ on the day of Uhud—his incisor being broken, his face wounded, Allah Almighty's protection of him with angels, and his intense anger at those who did that to him
Hadith 10733
اُردوEn
((وَعَنْهُ مِنْ طَرِيقٍ ثَانٍ) بِنَحْوِهِ) وَفِيهِ شُجَّ فِي وَجْهِهِ يَوْمَ أُحُدٍ وَكُسِرَتْ رَبَاعِيَتُهُ وَرُمِيَ رَمْيَةً عَلَى كَتِفَيْهِ فَجَعَلَ الدَّمُ يَسِيلُ عَلَى وَجْهِهِ وَهُوَ يَمْسَحُهُ عَنْ وَجْهِهِ وَهُوَ يَقُولُ كَيْفَ تُفْلِحُ أُمَّةٌ فَعَلُوا هَذَا بِنَبِيِّهِمْ وَهُوَ يَدْعُوهُمْ إِلَى اللَّهِ عَزَّ وَجَلَّ فَأَنْزَلَ {لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ} [آل عمران: 128] إِلَى آخِرِ الْآيَةِ
(Second chain) There is a similar narration, except that in it: On the day of Uhud, the face of the Prophet (peace be upon him) was wounded, the tooth between the front teeth and the canines was broken, and an arrow struck the shoulder of the Prophet (peace be upon him), and blood began to flow from his face. The Prophet (peace be upon him) was wiping the blood from his face in this state and was saying: How can that nation attain success which has treated its Prophet in this manner? Upon this, the following verse was revealed: {لَیْسَ لَکَ مِنَ الْأَمْرِ شَیْئٌ أَوْ یَتُوبَ عَلَیْہِمْ أَوْ یُعَذِّبَہُمْ فَإِنَّہُمْ ظَالِمُونَ} … You have no authority in this matter, whether He turns to them in mercy or punishes them, for indeed they are wrongdoers.
Brief Explanation
Benefits: … Another hadith regarding the revelation of this verse is as follows:
It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam supplicated as follows: “O Allah, curse so-and-so! O Allah, curse Harith ibn Hisham! O Allah, curse Suhail ibn Amr! O Allah, curse Safwan ibn Umayyah!” He said: Then this verse was revealed: {لَیْسَ لَکَ مِنَ الْأَمْرِ شَیْئٌ أَوْ یَتُوبَ عَلَیْہِمْ أَوْ یُعَذِّبَہُمْ فَإِنَّہُمْ ظَالِمُونَ} [آل عمران: ۱۲۸] He said: So repentance was accepted from all of them. … O Allah! Curse Harith ibn Hisham, O Allah! Curse Suhail ibn Amr, O Allah! Curse Safwan ibn Umayyah. Upon this, the following verse was revealed: {لَیْسَ لَکَ مِنَ الْأَمْرِ شَیْئٌ أَوْ یَتُوبَ عَلَیْہِمْ أَوْ یُعَذِّبَہُمْ فَإِنَّہُمْ ظَالِمُونَ} … “You have no part in the matter, whether He turns to them in mercy or punishes them, for indeed they are wrongdoers.” Thus, repentance was accepted from all these individuals.
(Tirmidhi: 3004, Nasa’i: 2/203, Musnad Ahmad: 5674)
The Noble Prophet sallallahu alayhi wa sallam, in Safar (4 AH), sent seventy reciters (qurra) from among the Companions to the people of Bi’r Ma‘unah, so that they might teach them the Noble Qur’an and the knowledge of the Shari‘ah. Their leader was Sayyiduna Mundhir ibn Amr radi Allahu anhu, but Amir ibn Tufayl killed these reciters. The Prophet sallallahu alayhi wa sallam was greatly grieved by this, and he performed qunut nazilah (supplication in prayer during calamity) for a month and supplicated against those tribes. Eventually, this verse was revealed, and after its revelation, the Prophet sallallahu alayhi wa sallam ceased making supplication against them.
As for cursing someone specifically, it is only permissible for that person whose being among the people of Hell has been made clear through revelation, for example, cursing Abu Jahl or cursing Abu Lahab.
Otherwise, it is not permissible to curse any disbeliever or Muslim specifically, because it is possible that such a disbeliever may embrace Islam during his lifetime. However, it is correct to say in general terms that “curse be upon the disbelievers” or “curse be upon the liars.” By this is meant those individuals who die in a state of disbelief or lying.
These two hadiths mention separate incidents: first the Battle of Uhud, and then the incident of Bi’r Ma‘unah occurred, but in both, the revelation of the same verse is mentioned. Hafiz Ibn Hajar rahimahullah has presented the reconciliation and harmonization that when the Prophet sallallahu alayhi wa sallam supplicated against the mentioned people in prayer after the Battle of Uhud, this verse was revealed regarding both incidents. However, it is better to present here the principle of tafsir that when the Companions derive different rulings from a single verse, they use the phrase “fa nazalat” (“so it was revealed”); this is the best approach.
It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam supplicated as follows: “O Allah, curse so-and-so! O Allah, curse Harith ibn Hisham! O Allah, curse Suhail ibn Amr! O Allah, curse Safwan ibn Umayyah!” He said: Then this verse was revealed: {لَیْسَ لَکَ مِنَ الْأَمْرِ شَیْئٌ أَوْ یَتُوبَ عَلَیْہِمْ أَوْ یُعَذِّبَہُمْ فَإِنَّہُمْ ظَالِمُونَ} [آل عمران: ۱۲۸] He said: So repentance was accepted from all of them. … O Allah! Curse Harith ibn Hisham, O Allah! Curse Suhail ibn Amr, O Allah! Curse Safwan ibn Umayyah. Upon this, the following verse was revealed: {لَیْسَ لَکَ مِنَ الْأَمْرِ شَیْئٌ أَوْ یَتُوبَ عَلَیْہِمْ أَوْ یُعَذِّبَہُمْ فَإِنَّہُمْ ظَالِمُونَ} … “You have no part in the matter, whether He turns to them in mercy or punishes them, for indeed they are wrongdoers.” Thus, repentance was accepted from all these individuals.
(Tirmidhi: 3004, Nasa’i: 2/203, Musnad Ahmad: 5674)
The Noble Prophet sallallahu alayhi wa sallam, in Safar (4 AH), sent seventy reciters (qurra) from among the Companions to the people of Bi’r Ma‘unah, so that they might teach them the Noble Qur’an and the knowledge of the Shari‘ah. Their leader was Sayyiduna Mundhir ibn Amr radi Allahu anhu, but Amir ibn Tufayl killed these reciters. The Prophet sallallahu alayhi wa sallam was greatly grieved by this, and he performed qunut nazilah (supplication in prayer during calamity) for a month and supplicated against those tribes. Eventually, this verse was revealed, and after its revelation, the Prophet sallallahu alayhi wa sallam ceased making supplication against them.
As for cursing someone specifically, it is only permissible for that person whose being among the people of Hell has been made clear through revelation, for example, cursing Abu Jahl or cursing Abu Lahab.
Otherwise, it is not permissible to curse any disbeliever or Muslim specifically, because it is possible that such a disbeliever may embrace Islam during his lifetime. However, it is correct to say in general terms that “curse be upon the disbelievers” or “curse be upon the liars.” By this is meant those individuals who die in a state of disbelief or lying.
These two hadiths mention separate incidents: first the Battle of Uhud, and then the incident of Bi’r Ma‘unah occurred, but in both, the revelation of the same verse is mentioned. Hafiz Ibn Hajar rahimahullah has presented the reconciliation and harmonization that when the Prophet sallallahu alayhi wa sallam supplicated against the mentioned people in prayer after the Battle of Uhud, this verse was revealed regarding both incidents. However, it is better to present here the principle of tafsir that when the Companions derive different rulings from a single verse, they use the phrase “fa nazalat” (“so it was revealed”); this is the best approach.
