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The Life of the Prophet Muhammad by Ibn Kathir - Volume 1 of 4

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286 THE LIFE OF THE PROPHET MUHAMMAD<br />

that which palpitates. This would refer to <strong>the</strong> area between <strong>the</strong> neck and <strong>the</strong><br />

collarbone. O<strong>the</strong>rs interpret it as <strong>the</strong> base <strong>of</strong> <strong>the</strong> breast, or as <strong>the</strong> flesh <strong>of</strong> <strong>the</strong><br />

breast. <strong>The</strong>re are also o<strong>the</strong>r interpretations <strong>of</strong> <strong>the</strong> word.<br />

Regarding <strong>the</strong> phrase, "Wrap me up! Wrap me up!", when his terror had<br />

calmed he asked Khadija, "What is wrong with me? What was it appeared to me?"<br />

and <strong>the</strong>n related what had happened. He <strong>the</strong>n said, "I was afraid for myself."<br />

This was because he had witnessed something he had never experienced or<br />

imagined before.<br />

That was why Khadija said to him, "Be <strong>of</strong> good cheer! Oh no! I swear <strong>by</strong><br />

God, He would never abuse you." <strong>The</strong> word for "abuse" here is from al-khrzy<br />

(disgrace); o<strong>the</strong>rs say <strong>the</strong> word is from al-huzn, meaning sadness, that is, "He<br />

would never sadden you."<br />

This statement relates to her knowledge <strong>of</strong> <strong>the</strong> fine behaviour characteristics<br />

God had instilled in him, and that those endowed with <strong>the</strong> qualities <strong>of</strong> goodness<br />

would not be abused in this world or <strong>the</strong> hereafter.<br />

She <strong>the</strong>n made reference to those exemplary traits that made his fine character.<br />

She said, "You maintain family ties, you are truthful." <strong>The</strong> <strong>Prophet</strong> (SAAS) was<br />

famous for that among those both who agreed and disagreed with hi.<br />

<strong>The</strong> words ma tahmzlu al-kalla, i.e, "you carry <strong>the</strong> burden", that is, you do so<br />

for o<strong>the</strong>rs imply "you provide for those in need what will alleviate <strong>the</strong>ir burden<br />

<strong>of</strong> supporting <strong>the</strong>ir family".<br />

<strong>The</strong> phrase ma taksrbu al-ma'dijma, translated here as "you provide for <strong>the</strong><br />

poor", means that you hurry to do good <strong>by</strong> giving to <strong>the</strong> poor before o<strong>the</strong>rs do<br />

so. <strong>The</strong> poor are called <strong>by</strong> <strong>the</strong> term alma'dtim because <strong>the</strong>y are lacking in <strong>the</strong>ir<br />

lives, <strong>the</strong>ir existence or "non-existence" (a meaning also <strong>of</strong> this word) being <strong>the</strong><br />

same. As a certain poet said,<br />

"He who is relieved <strong>by</strong> death did not die; <strong>the</strong>re are those who are dead though <strong>the</strong>y<br />

are still living."<br />

Abn d-Hasan al-Tihm said, as was reported from him <strong>by</strong> al-qPi, <strong>the</strong> judge,<br />

'Iyad, in <strong>the</strong> exegesis <strong>of</strong> Muslim,<br />

"<strong>The</strong> poor can be considered dead, <strong>the</strong>ir clothing a threadbare winding-sheet,<br />

<strong>the</strong>ir shelter <strong>the</strong> grave."<br />

Al-Kha

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