Mujaddid Alf-e-Thani’s stance against Bid’ah Hasanah

August 19, 2012

Mujaddid Alf-e-Thani’s stance against Bid’ah Hasanah
(Vol 1) Letter 186 to Khwajah ‘Abd al-Rahman al-Mufti al-Kabuli in Encouraging Adherence to Sunnah and Avoidance of Bid‘ah and that every Bid‘ah is Misguidance

I ask Allah – glorified and exalted is He – with humbleness and contrition, helplessness and poverty, humility and brokenness, in secret and in openness, to not try this feeble one with those who unite near Him or rely on Him in performing every innovated practice of bid‘ah in the religion, of that which was not present in the time of the best of humanity and the time of the rightly guided caliphs (upon him and upon them blessings and peace), even if that act is like the breaking of dawn in clarity, and [I ask Allah] that He does not try us with approving of that innovator, [and I ask this] through the sanctity of the select master and his righteous progeny (upon him and upon them blessing and peace).

Some people say bid‘ah is of two types: good and bad. Thus, good bid‘ah is every righteous deed which arose after the time of our Prophet and the time of the rightly guided caliphs (upon him and upon them blessings and peace) and does not eliminate a Sunnah practice; while bad bid‘ah does eliminate a Sunnah practice.

This needy one has not seen any goodness or light in any bid‘ah, and he has not sensed in them anything besides darkness and dirt. Whoever, in the present time, supposedly finds praise and light in an innovated matter due to a weak insight, he will learn tomorrow after gaining sharpness in vision, that it has no advantage at all besides in regret and loss.

[poetry not translated]

The master of men (upon him blessing and peace) said: “Whoever innovates in this matter of ours what is not of it, it is rejected.” So when a thing is rejected, from where will goodness come to it? He (upon him blessing and peace) said: “To proceed. Verily the best speech is the Book of Allah, and the best conduct is the conduct of Muhammad. The worst of affairs are their innovations, and every innovation is bid‘ah, and every bid‘ah is misguidance.” He (upon him blessing and peace) said: “I enjoin unto you the fear of Allah, and listening and obedience, even if an Ethiopian slave [is your leader]; for indeed those of you who live after me will see much conflict. Incumbent on you is my Sunnah and the Sunnah of the rightly guided caliphs. Remain steadfast on that, and bite on it with the molar teeth. And beware of innovated matters, for indeed every innovation is bid‘ah, and every bid‘ah is misguidance.”

Since every innovation is bid‘ah, and every bid‘ah is misguidance, what is the meaning of goodness in bid‘ah? Furthermore, the purport of the hadiths is that every bid‘ah eliminates a Sunnah, and eliminating [Sunnah] is not restricted to some [bid‘ahs]. Hence, every bid‘ah is bad. He (upon him blessing and peace) said: “No group innovates a bid‘ah except the like of it from the Sunnah is lifted.” Thus, adhering to the Sunnah is better than inventing a bid‘ah. It was narrated from Hassan [ibn Thabit] that he said: “No group innovated a bid‘ah in their religion except Allah removed the like of it from their Sunnahs, and then He will not return it to them till the Day of Resurrection.”

It should be known that some bid‘ahs which the ‘ulama and mashayikh counted amongst good bid‘ah, when carefully considered, it will be realised that it eliminates a Sunnah practice. An example of this is that they consider putting a turban on the dead a good bid‘ah, although it eliminates a Sunnah because it is an addition on the Sunnah number [of garments] for shrouding, which is three garments, and [according to the principles of jurisprudence] an addition is abrogation, and abrogation is the very essence of elimination. Similarly some mashayikh have considered releasing the tail of the turban to the left to be good although the Sunnah is to release it between the shoulders, and this bid‘ah eliminating that Sunnah is manifest containing no obscurity.

Likewise some scholars have considered it good to articulate with the tongue the intention of Salah along with the intention of the heart even though articulating the intention on the tongue has not been established from the Prophet (Allah bless him and grant him peace), nor his noble companions, nor the great successors, neither in an authentic transmission nor in a weak transmission. Rather they would do the initial takbir after standing. Thus, articulating [the intention] is bid‘ah. And they say that it is a good bid‘ah. This needy one says that this bid‘ah eliminates an obligation let alone a Sunnah, because most people suffice with this degree, of expressing the intention with the tongue, meaning without bringing the intention in the heart, and without care for the heedlessness of the heart from this matter, and thus an obligation from the obligations of Salah, that is the intention [of the heart], is completely abandoned, and leads to the corruption of Salah.

And likewise all bid‘ahs and innovations follow on this pattern because they are additions to the Sunnah, even if only in one aspect, and an addition is abrogation, and abrogation is elimination. Thus, you must restrict yourself to following the Messenger of Allah (Allah bless him and grant him peace) and suffice with imitating the noble companions for they are like stars: whichever of them you imitate, you will be guided. As for analogy (qiyas) and exercising scholarly opinion (ijtihad) it is not bid‘ah at all, because it is a clarifier of the meaning of the texts, and it does not establish an additional matter. So take heed O possessors of intelligence! Peace be on those who follow guidance, and adhere to the practice of the Chosen One – upon him and upon his progeny the best of blessings and the most complete of salutations.


Hadrat Mujaddid Alf-e-Thani  said in another letter:

“As long as man does not abstain from such ‘bid’ah hasanah’ which is in reality ‘bid’ah sayyiah’, he will be deprived of the fragrance of this wealth of Imaan. Today, the comprehension of the tenth has become most difficult because the entire world is drowning in the ocean of bid’ah. People are reclining and taking comfort in the darkness of bid’ah practices. Who today has the ability to eliminate bid’ah and revive Sunnah? The majority of the Ulama of this age are engaged in establishing bid’at and eliminating Sunnah….” 

[Maktoob 54, Daftar 11, addressed to Sayyid Shah Muhammad]

Another letter of profound insight by the Mujaddid of this millenium:

“The happiest, the most fortunate person is he who recovers one of the forgotten sunnats and annihilates one of the widespread bid’ats in a time when irreligiousness is on the increase. We are now in such a time when a thousand years have elapsed after the Best of man kind [Hadhrat Muhammad ], As we get farther from the time of happiness of our Prophet, the sunnats are gradually being covered and, lies being on the increase, the bid’ats are spreading.

A hero is needed who will uphold the sunnats and stop, expel the bid’ats. To spread bid’ats is to demolish Islam. To respect those who make up and commit bid’ats, to deem them great will cause Islam to perish. It is declared in a hadith, “He who says ‘great’ about those who commit bid’ats has helped the demolition of islam”. The meaning of this should be given die consideration on. Utmost energy should be spent in striving for uncovering one Sunnat and annihilating one bid’at. For strengthening Islam any-time, especially when Islam has become so weak, it is necessary to spread the sunnats and demolish the bid’ats.

The former Islamic savants, having seen maybe some beauty in the bid’ats, gave some of them the name of hasana [beautiful]. But this faqir [Imaam-Rabbini means himself] do not follow them in this respect; I do not regard any of the bid’ats as beautiful. I see all of them as dark and cloudy. Our Prophet declared: “All bid’ats are aberration, deviation from the right way”. In such a time as this when Islam has become weak, I see that salvation and escaping Hell is in holding fast to the Sunnat; and destruction of the din is, no matter how, in falling for any bid’at. I understand that each bid’at is like a pickaxe to demolish the building of Islam and all sunnats are like brilliant stars to guide you on a dark night.

May Allahu ta’ala give enough reasonableness to the hodjas of our time so that they will not say that any bid’at is beautiful or permit any bid’at to be committed. They should not tolerate bid’ats even if they seem to illuminate darknesses like the rising of the sun! For, the satans do their work easily outside the sunnats. In the early times, Islam being strong, the darknesses of bid’ats were not conspicuous, but, maybe, along with the world-wide powerful light of Islam, some of those darknesses passed as bright. Therefore they were said to be beautiful. Whereas, those bid’ats did not have any brightness or beauty, either.

But now, Islam having become weak and disbelievers’ customs and even the symptoms of disbelief having become settled [as fashion] among Muslims, each bid’at has displayed its harm, and Islam, without anyone noticing it, has been slipping away. Our hodjas should be most vigilant in this respect, and they should not pioneer the spreading of bid’ats by saying, “it is permissible to do so and so”, or “such and such things is not harmful”, and putting forward the old fatwas. Here is the place for the saying, ‘The din will change in process of time”. It is wrong for disbelievers to use this saying as tongs for demolishing Islam and settling the bid’ats and disbelief.

The bid’ats having covered all the world, this age roosts like a dark night. The sunnats being on the decrease, their lights blink like fire-flies flying here and there in dark night. As the committing of bid’ats increases, the darkness of the night has been increasing and the light of Sunnat has been decreasing. But the increasing of the sunnats would decrease the darkness and increase the light. He who wishes may increase the darkness of bid’at, thus strengthening the devil’s army! And he who wishes may increase the light of Sunnat, thus strengthening the soldiers of Allahu ta’ala! Know well that the end of the devil’s army is calamity, loss. He who is in the army of Allahu ta’ala will attain endless bliss.” (Vol 2:23)


This letter by the Mujaddid, written in response to a letter from Shaikh Hasan-i Barki, encourages to recover the forgotten sunnats and to abstain from bidats.

I begin to write this letter with the Basmala. May hamd (grateful praise) be to Allahu ta’ala. I send my salams to and prayers for the good people chosen by Allahu ta’ala. I was very much pleased to read the letter from my brother Shaikh Hasan. Valuable pieces of knowledge and marifats were written in it. When I understood them, I became quite pleased. Thanks be to Allahu ta’ala, all the knowledge and kashfs which you wrote are correct. They are all agreeable with the Qur’an and hadiths. So are the right beliefs of the savants of Ahl as-sunnat. May Allahu ta’ala keep you on the right way. May He bless you with attaining high grades! You write that you have been striving to do away with the bidats that are so widespread. At such a time as this, when the darknesses of bidats are so prevalent, it is a very great blessing to bring about the annihilation of one bidat and to recover one of the forgotten sunnats. Our Prophet “sall-Allahu ‘alaihi wa sallam’ states in a sahih hadith: “He who recovers one of my forgotten sunnats will receive as many thawabs as a hundred martyrs will receive!” The greatness of this deed must be inferred from this hadith. But, when doing this, there is an important subtlety to be observed. That is, while trying to recover one sunnat, we should not cause any fitna; one goodness should not give birth to a variety of problems or evils, for we are in the latest time. We are in a century when Muslims are weak and forlorn.

Do your best to educate and to bring up so as to be well-mannered and well-learned the late Mawlana Ahmad’s “rahmatullahi ta’ala ‘alaih’ children. Teach them spiritual and bodily adabs! Be an example for everybody you know and meet and even all your brothers- in-Islam there by obeying the Shariat and holding fast to the sunnat! Tell everybody about the harms of committing bidat, of disbelief! May Allahu ta’ala bless you with the lot of doing good deeds! May He give success to those who strive for the spreading of the Islamic din and for teaching it to the youngsters! May He protect us and our children against going astray by being deceived by the enemies of the din and virtue, by those who strive to demolish the Islamic din and steal the iman and morals of the pure youth, and by those who try to deceive the youngsters through lies and slanders! Amin.

My son! When fitna is widespread and fasads are abundant, it is time to repent and make istighfar. You must keep aloof and not participate in fitna. Fitna is growing and spreading each day. Our beloved Prophet “sallallahu alaihi wa sallam’ said: “As the Doomsday approaches, fitna will increase. It will resemble the increase in darkness as night begins. Many who leave their homes in the morning as Muslim, will return home as kafirs in the evening. While they are Muslim in the evening, they will lose their belief during the night at places of amusement. During such times, to stay at home is better than being involved in fitna. Those who stay aloof are better than those who attack and lead in front. On that day, break your arrows! Leave your weapons and swords! Address everybody with a smiling face and sweet words! Do not leave your house!””

(Vol 3:105)

The Mujaddid said:

“You have asked how it is that I forbid dhikr with loud voice and not condemn many other things which had not existed at the time of the Prophet (Allah bless him and grant him peace) such as the shirt open in front (libas farji) and pyjamas. Please note that the acts of the Prophet (Allah bless him and grant him peace) were of two kinds: those that were performed as ibadah, an act of worship, and those that were done as urf and adah, habits and customs. The acts which were done as ibadah, we consider deviations from them to be evil innovations, and condemn them strongly, for they are innovations in religion (din) and must be rejected. But the acts which were done as part of habit and custom, we do not regard deviations from them as innovation, and do not proscribe them. For they do not belong to religion (din); their existence or disappearance depends upon the custom of society rather than religion” (Vol 1:231)

Quotes from Tafasir Showing the Prophet Did not Knew the Qur’an before Birth

August 19, 2012

In addition to what has been posted earlier about Ahmad Yar Khan, and his claim that the Prophet knew the Qur’an before birth. Some proofs showing the opposite:

لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ

“Move not your tongue concerning to make haste therewith.”

It says in Tafsir al-Jalalayn ,

“God, exalted be He, says to His Prophet: Do not move your tongue with it, with the Qur’ān, before Gabriel is through with [reciting] it, to hasten it, fearing to lose it.”

And in Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ,

“(Stir not thy tongue) to read the Qur’an, O Muhammad, (herewith to hasten it) to hasten the recitation of the Qur’an before Gabriel finishes reciting it to you. This is because the Prophet (pbuh) used to repeat whatever revelations of the Qur’an Gabriel brought down to him before the latter finished a sentence of the Qur’an, out of fear of forgetting what was revealed to him. Allah warned him against doing so.”

And it says in Tafsir ibn Kathir,

“This is Allah teaching His Messenger how to receive the revelation from the angel. For verily, he (the Prophet ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him.”

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وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا
مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ

“And thus We have sent to you Ruh of Our command. You knew not what is the Book, nor what is Faith.” [42:52]

It says in Tafisr Jalalayn,

{ وَكَذٰلِكَ } أي مثل إيحائنا إلى غيرك من الرسل { أَوْحَيْنَا إِلَيْكَ } يا محمد { رُوحاً } هو القرآن به تحيا القلوب { مِنْ أَمْرِنَا } الذي نوحيه إليك { مَا كُنتَ تَدْرِى } تعرف قبل الوحي إليك { مَا ٱلْكِتَٰبُ } القرآن

“And thus, in the same way that We have revealed to messengers other than you, have We revealed to you, O Muhammad (s), a Spirit, namely, the Qur’ān, by which hearts are revived, from Our command, that [command] which We reveal to you. You did not know, before revelation came to you, what the Book was, [what] the Qur’ān [was], nor faith, that is, its ordinances and [ritual] ceremonies (the negation comments in place of the verb on the action, and what has come after it constitutes two direct objects); but We have made it, namely, the Spirit — or the Qur’ān — a light by which We guide whomever We will of Our servants. And verily you guide, you are summoning [people], by means of what is revealed to you, to a straight path, [a straight] way: the religion of Islam.”

And it says in Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs,

(And thus have We inspired in thee (Muhammad) a Spirit of Our command) i.e. We sent you Gabriel with the Qur’an. (Thou knewest not what the Scripture was) you did not know what the Qur’an was before the coming of Gabriel to you nor did you know how to recite the Qur’an before it came to you, (nor what the Faith) nor did you know the call to Allah’s divine Oneness. (But We have made it) i.e. the Qur’an (a light) an exposition of commands and prohibitions, the lawful and unlawful, the Truth and falsehood (whereby) by means of the Qur’an (We guide whom We will) whoever deserves it (of Our bondmen. And lo! thou verily dost guide) do call (unto a right path) a straight, true religion.

تفسير القرآن/ الفيروز آبادي (ت817 هـ
أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا } يعني جبريل بالقرآن { مَا كُنتَ تَدْرِي مَا ٱلْكِتَابُ } ما القرآن قبل نزول جبريل عليك وما كنت تحسن قراءة القرآن قبل القرآن { وَلاَ ٱلإِيمَانُ } ولا الدعوة إلى التوحيد

تفسير بحر العلوم/ السمرقندي (ت 375 هـ
{ مَا كُنتَ تَدْرِى مَا ٱلْكِتَـٰبُ وَلاَ ٱلإِيمَـٰنُ } يعني ما كنت تدري قبل الوحي أن تقرأ القرآن،

تفسير النكت والعيون/ الماوردي (ت 450 ه
ـ[{ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلاَ الإِيمَانُ } فيه وجهان:
أحدهما: ما كنت تدري ما الكتاب لولا الرسالة، ولا الإيمان لولا البلوغ، قاله ابن عيسى.
الثاني: ما كنت تدري ما الكتاب لولا إنعامنا عليك،

تفسير معالم التنزيل/ البغوي (ت 516
{ مَا كُنتَ تَدْرِى } ، قبل الوحي، { مَا ٱلْكِتَـٰبُ وَلاَ ٱلإِيمَـٰنُ } ، يعني شرائع الإِيمان ومعالمه

تفسير زاد المسير في علم التفسير/ ابن الجوزي (ت 597 هـ
قوله تعالى: { ما كنتَ تَدري ما الكتابُ } وذلك أنه لم يكن يَعرف القرآن قبل الوحي

تفسير مدارك التنزيل وحقائق التأويل/ النسفي (ت 710 هـ
{ مَا كُنتَ تَدْرِى } الجملة حال من الكاف في { إِلَيْكَ }. { مَا ٱلْكِتَـٰبُ } القرآن { وَلاَ ٱلإِيمَـٰنُ } أي شرائعه أو ولا الإيمان بالكتاب لأنه إذا كان لا يعلم بأن الكتاب ينزل عليه لم يكن عالماً بذلك الكتاب

تفسير لباب التأويل في معاني التنزيل/ الخازن (ت 725
{ ما كنت تدري } أي قبل الوحي { ما الكتاب } يعني القرآن

التفسير الكبير / للإمام الطبراني ت 360 هـ
وقولهُ: { مَا كُنتَ تَدْرِي مَا ٱلْكِتَابُ وَلاَ ٱلإِيمَانُ }؛ أي ما كنتَ تدري قبلَ الوحيِ ما الكتابُ ولا ما الإيمانُ؛ قيل:لأنه كان لا يعرِفُ القرآنَ قبلَ الوحي،

ابو السعود (ت 951 هـ
مَا كُنتَ تَدْرِى } قبلَ الوَحي { مَا ٱلْكِتَـٰبُ } أيْ أيُّ شيءٍ هُو[

تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ
وقوله: { مَا كُنْتَ تَدْرِي ما الكِتابُ وَلا الإيمَانُ } يقول جلّ ثناؤه لنبيه محمد صلى الله عليه وسلم: ماكنت تدري يا محمد أيّ شيء الكتاب ولا الإيمان اللذين أعطيناكهما


Surat al-Muzammil, verse 15. Proof for Haadir and Naazir?

August 18, 2012

Our Barelwis love to quote Qur’an verses out of its context. Instead of citing the reliable tafasir, they bring forward their own interpretations of the verses, not mentioned by anyone of the classical scholars. An example is the following verse:
إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَى فِرْعَوْنَ رَسُولًا 

“Verily, We have sent to you (O men) a Messenger (Muhammad SAW) to be a witness over you, as We did send a Messenger [Musa (Moses)] to Fir’aun (Pharaoh)”

From the above verse, our Barelwi brothers somehow try to conclude that our Prophet (sallallahu alayhi wa sallam) sees everything what is happening in the world. Some of the Barelwis go even this far that he saw everything from the beginning until the last. However, when we open up the reliable commentaries of the Qur’an, we see that this is not the case:

Al-Qurtubi wrote in his Tafsir:
الأولى: قوله تعالى:{ أَلَمْ تَرَ } أي ألم تُخْبَر. وقيل: أَلَمْ تَعْلَم. وقال ابن عباس: أَلَمْ تسمع؟
“Have you not seen” meaning: were you not informed? It has been said: Don’t you know? Ibn ‘Abbas said: “Did you not hear about?”

An-Nasafi wrote in his Tafsir:
والمعنى إنك رأيتآثار صنع الله بالحبشة وسمعت الأخبار به متواتراً فقامت لك مقام المشاهدة
“The meaning is: you have seen the results of Allah’s dealing with the Ethiopian and you heard the news about it in a Mutawatir way(abundant ways), and this is similar of being witness”

So for An-Nasafi, the Prophet (saw) heard the news of this event in a mutawatir way, and this is similar to being witness of these events.

Al-Baydawi said:
{ أَلَمْ تَرَ كَيْفَفَعَلَ رَبُّكَ بِأَصْحَـٰبِ ٱلْفِيلِ} الخطاب للرسول صلى اللهعليه وسلم، وهو وإنلم يشهد تلك الوقعةلكن شاهد آثارها وسمعبالتواتر أخبارها فكأنه رآها،
“This speech is addressed to the Messenger (saw), and even if he did not witnessed this event, but he witnessed the consequences and heard its news in a Mutawatir way, so it is as if he saw it.”

Ar-Razi wrote:
الأول: لم قال:{ أَلَمْ تَرَ } مع أن هذه الواقعة وقعت قبل المبعث بزمان طويل؟ الجواب: المراد منالرؤية العلم والتذكير، وهو إشارة إلى أن الخبر به متواتر فكان العلم الحاصل به ضرورياًمساوياً في القوة والجلاء للرؤية،
“Why did He say: “Have you not seen” when this event occurred a long time before his sending? The Answer is: what is intended is seeing with knowledge and remembrance, and this is an indication towards the fact that the news about it are Mutawatir, so the knowledge obtained from them is certain (Dharuri) and similar in strength and clarity to the vision.”

Pir Karam Shah and his Tafsir Diya al-Qur’an

August 17, 2012

An article published in al-Bayyinat. Some quotes presented in Urdu showing he had a belief contrary to the elders of Bareilly:

Regarding the shadow of the Messenger (Allah bless him and give him peace)

August 14, 2012

Few proofs that the Holy Prophet (Allah bless him and give him peace) had a shadow.

[1] Imam Hakim Abu ‘Abdullah Muhammad bin Abdullah al-Hafiz (d. 405 AH) narrates that Sayyidna Anas bin Malik (may Allah be pleased with him) stated: “one night the Prophet (Allah bless him and give him peace) was praying. All of a sudden he stretched his hand and then withdrew it. We asked him: O Messenger of Allah! We saw you doing an act in salah which you did not do in past. He said: yes, Jannah was presented before me and I saw therein lofty trees the fruits of which was close at hand. So, I wanted to pick up something from it. I was asked through revelation to retreat, so I retreated. Then, Jahannam was presented before me which was between me and you, even I saw my and your shadow in its light. So, I signaled to you to move back‎, so I was asked through revelation: let they be in the same condition; since you accepted Islam and they also, you migrated and they too, you fought in the way of Allah and they as well, so I do not see any superiority in you except prophethood. So, I concluded that my Ummah will face trials (fitnas) after me.” (Mustadrak, 4:456, Al-Hakim and Al-Dhahabi said: this hadith is sahih)

Imam al-Hakim and ‘Allamah Shams al-Din Abu ‘Abdullah al-Dhahabi (d. 751 AH), the famous scholar of Hadith principles, are of the opinion that the hadith is sahih. Hafiz ibn al-Qayyim al-Hanbali (d. 751 AH) also narrated the hadith. Ssee Hadi al-Afrah ila Bilad al-Arwah, p 16, Egypt) This sahih hadith suggests that the Prophet (Allah bless him and give him peace) had shadow as the Companions (may Allah be pleased with them) had. This was the reason that he saw his shadow and the shadow of the Companions in the light of the flames. Had he not had shadow, this would not have any meaning, as this is not hidden from any sensible and wise person.

[2] Sayyidah ‘Aishah (may Allah be pleased with her) states that the Prophet (Allah bless him and give him peace) was traveling with some of his wives. The camel of Sayyidah Safiya (may Allah be pleased with her) fell sick. Sayyidah Zaynab (may Allah be pleased with her) had an extra camel. He said to Zaynab: it is better if you give your extra camel to Safiya as her camel is sick. She replied: why should I give my camel to this yahudiah (Jewish woman)?  The improper reply angered the Prophet (Allah bless him and give him peace) and he abandoned going to her room for two three months. “She said: until I was disappointed and shifted my bed from there, while one noontime I suddenly saw the shadow of Allah’s Messenger (Allah bless him and give him peace) coming to me.” (Tabqat bin Sa’d, 8:126, Beirut)

(Nur wa Bashar, ‘Allamah Sarfaraz Khan Safdar)