The Life of the Prophet Muhammad by Ibn Kathir - Volume 2 of 4

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50 THE LIFE OF THE PROPHET MUHAMMAD "When the Arabs apostatized, al-Tufayl campaigned with the Muslims until they had subdued Tulayha and all of Nejd. Then he travelled with the Muslim forces to al-Yam-, his son 'Amr b. Tufayl accompanying him. "On his way to Yamama he had a vision and he asked his companions to interpret it to him. He recounted, 'I saw that my bead had been shaved, a bird came forth from my mouth, and a woman met me and placed me in her vagina. Then I saw my son frantically searching for me, but he was withheld from me.' "'Let's hope it's a good omen,' they told him. "He said, 'I'm going to interpret it myself.' "'What, then?' they asked. "He explained, 'The shaving of my head means its being laid down. The bird exiting it is my soul. The woman who placed me in her vagina is the earth that will be dug out for me, and into which I will disappear. As for my son's searching for me, and then his being kept from me, I see him striving to have happen to him what has happened to me.' "He was killed, God bless him, as a martyr in al-Yamiima, and his son was severely wounded but later recovered. Eventually he was martyred in the year of the battle of al-Yarmiik, during the caliphate of Wmar. God bless him." That was how Muhammad b. Ishaq recounted the story of al-Tnfayl b. 'Amr, with an incomplete chain of authorities. There is testimonial to his account to be found in authenticated hadith collections. Imam Ahmad stated, "Waki' related to us, saying, 'Sufyan related to us, from Abn al-Zinad, from al-A'raj, from Abn Hurayra, as follows, "When al-Tufayl and his companions came to the Messenger of God (SAAS) and said, 'Daws are being difficult', he spoke the words, '0 God, give guidance to Daws and bring them.""" Al-Bukhai related this from Abn Nu'aym, from Sufyan al-Thawri. lmw Ahmad also stated, "Yazid related to us, Muhammad b. 'Am informed us, from Abii Salama, from Ahii Hurayra, God be pleased with him, as follows, 'Al-Tufayl b. 'Amr al-Dawsi arrived with his companions and they said, "0 Messenger of God, Daws are being disobedient and difficult; say a prayer for them."'" Abn Hurayra said, "And so the Messenger of God (SAAS) raised up his hands and I commented, 'Well, Daws are destroyed!' But he spoke, '0 God, give guidance to Daws and bring them (to Islam)."' The chain of authorities for this is excellent, but the (other) scholars did not narrate it. The Imam Ahmad stated, "Sulaym~n b. Harb related to us, quoting Hammad b. Zayd, from Hajjaj al-Sawwaf, from Abii alZubayr, from Jabir, that al-Tufayl b. 'Amr al-Dawsi came to the Prophet (SAAS) and said, '0 Messenger of God, don't you wish you had an impregnable, inaccessible fortress?' He replied, 'Daws had a fortress during thejdhzlzyya.'"
IMAM ABU AL-FIDA' ISMA'IL IBN KATHiR 51 The Messenger of God (SAAS) rejected that idea because of the rewards God had in store for the aqar, "the Helpers". "When the Prophet (SAAS) emigrated to al-Medina, al-Tufayl b. 'Amr joined him, along with another of his people. They hated the town and (the second man, tr.) fell ill and, depressed, took an arrow head and used it to cut between his fingers. Blood streamed from his hands and did not stop until he was dead. "Al-Tufayl saw the man in a dream in pleasant circumstances and observed that he had his hands covered. So he asked him, 'What did your Lord do?' He replied, 'He forgave me because I had gone to join His Prophet (SAAS).' Al- Tufayl asked, 'Why do I see you covering your hands?' He answered, 'I was told that what I had spoiled would never be restored!'" The account continued, "And al-Tufayl recounted this to the Messenger of God (SAAS), who spoke the words, '0 God, do forgive him for his hands."' Muslim related this from Abo Bakr b. Abo Shayba and Ishaq b. Ibrzhim, both of them giving as their source an account of Ibn Harb. If it were asked, "What is the connection between this hadith and what is established in both canonical collections from al-Hasan, from Jundub", he replied, "The Messenger of God (SAAS) replied, 'Among those who preceded you there was a man who became afflicted and depressed and so he took a knife and cut open his hand with it, the blood streaming out until he died. And God, Almighty and Glorious is He, said, "He foisted himself too hastily on Me, so I denied him paradise.""' And so the answer could have several aspects. One is that the one man might have been a polytheist, the other a believer. And God may have made of this one action an independent cause of his entering hell. And though his disbelief might have been self-sufficient (to confine him to hell), God none the less made reference to this act so that His people give heed. The second possibility is that the one could have been knowledgeable of what was forbidden, while the other was not, since he had so recently accepted Islam. The third is that the one could have been doing what he did thinking it permissible, while the other did it knowing it to be impermissible, and, indeed, in error. The fourth is that the one could have intended to kill himself by his aforementioned action, whereas the other, in contrast, might not have intended to kill himself but have had some other purpose. The fifth is that the one might have been someone of few good deeds which did not measure up to the gravity of his aforementioned sin and so went to hell, while the other might have been a man of many good deeds which did equal his sin and therefore he did not go to hell but was forgiven because of his having joined the Prophet (SAAS). The damage, however, did remain, though only in his hands. The rest of his form was good and he only covered the damaged part of it. And so when al-Tufayl b. 'Amr saw him covering his hands and asked him what was the
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The Center for Muslim Contribution
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CONTENTS Foreword About this Series
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CONTENTS vii Chapter: On the birth
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In the Name of God, the Beneficent,
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ABOUT THIS SERIES THIS series of Ar
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CENTER FOR MUSLIM CONTRIBUTION TO C
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INTRODUCTION HE work at hand in its
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INTRODUCTION xvii rather rudimentar
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INTRODUCTION nix scholars of Islami
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INTRODUCTION xxi in pertinent ways.
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INTRODUCTION xxiii Finally, the tru
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116 THE I.IFF. OF THE PROPHET MUHAM
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390 THE LIFE OF THE I 'ROPHET MUHAM
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