Did the Messenger, may God bless him and grant him peace, utter obscene words?

 

Christians often talk about this topic and accuse the Messenger of Allah (peace be upon him) of uttering obscene words and permitting adultery, confusing the meaning of the word “nikah” which they use as evidence, but it is nothing but an argument against them. This is one of the examples. I ask Allah for sincerity and acceptance and to benefit you, my beloved in Allah.
Muhammad bin Yahya told us, Saeed bin Sulayman told us, Muhammad bin Muslim told us, Ibrahim bin Maysarah told us, on the authority of Tawus, on the authority of Ibn Abbas, who said:
The Messenger of Allah (peace be upon him) said: We have not seen anything for those who love each other like nikah.
Narrated by Ibn Majah
. First: Clarification of the meaning of the word nikah which Christians talk about and delude their followers into thinking that it is an ugly word,
as if it is uglier than “they tickled their breasts and tickled the collarbones of their virginity”... which they mention
(refer to the Book of Ezekiel), and I apologize for mentioning it, but it is to clarify the extent of their hatred.
Marriage in Lisan Al-Arab :
Nikah: Someone married a woman, he marries her, if he marries her .
Al-A'sha said about Nikah meaning marry:
Do not come near a neighbor, if her secret ... is forbidden to you, then
marry her or forever. And Ankahu the woman means marry her. And Ankahuha: he married her, and the noun is Nikah and Nikah
. In the pre-Islamic era, a man would come to the neighborhood as a suitor, so he would stand in their gathering and say Khattab (I have come as a suitor), and it would be said to him Nikah (I have married her to you).
Second: Explanation of the Hadith:
Its reason: Abu Ali Al-Hasan bin Shadhan narrated in his Mashyakhat and Ibn Al-Najjar in Tarikh Baghdad on the authority of Jabir bin Abdullah, may God be pleased with him, who said: A man came to the Prophet and said: O Messenger of God, we have an orphan girl whom two men have proposed to, one wealthy and one poor. She loves the poor man and we love the wealthy man. The Messenger of God said: “Nothing has been seen for two people who love each other like marriage.”
That is, marriage
, meaning marry her to the one she loves.
And praise be to God, Lord of the Worlds.

The second doubt is also one of the most frequently repeated by the enemies of Islam
in this hadith.
Abdullah bin Muhammad al-Ju’fi told me, Wahb bin Jarir told us, my father told us, I heard Ya’la bin Hakim, on the authority of Ikrimah, on the authority of Ibn Abbas, may God be pleased with them both, who said: “When Ma’iz bin Malik came to the Prophet, may God bless him and grant him peace, he said to him: ‘Perhaps you kissed, winked, or looked?’ He said: ‘No, O Messenger of God.’ He said: ‘Did you have intercourse with her?’ - not using a euphemism . He said: ‘Then he ordered that he be stoned.’” The answer: “
Ankata” means “I did something to her.”
The Messenger of Allah (PBUH) here acts as a judge, as this is something very common in courts, for example. He might not be embarrassed by it at all.
When searching for the word “kunya” in Lisan al-Arab, we find the following:
“Kunya” has three aspects: The first is to use a kunya for something that is considered shameful to mention (I think it is clear now, like “Ankata” meaning “I did something to her”). The second is to use a name as a sign of respect and reverence for a man. The third is to use a name in place of a name, so that the person who uses it is known by it as he is known by his name.
The answer has ended, thanks be to Allah.

Whoever offers condolences in the manner of the Age of Ignorance, bite him with the names of his father and do not use


euphemisms. There is no doubt that Islam has encouraged modesty. In fact, Abu Saeed Al-Khudri (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) was more modest than a virgin in her chamber, and if he disliked something, we could see it in his face. Narrated by Al-Bukhari and Muslim. The Prophet (blessings and peace of Allah be upon him) used euphemisms and did not state them explicitly in most cases, but he might sometimes state them explicitly for the sake of interest or need. Sheikh Al-Islam Ibn Taymiyyah said in Minhaaj As-Sunnah: The scholars said: It is permissible to state the name of the private parts explicitly for the sake of interest and need... as in the hadith of Ubayy ibn Ka’b from the Prophet (blessings and peace of Allah be upon him) who said: Whoever offers condolences in the manner of the Age of Ignorance, bite him with the names of his father and do not use euphemisms. End quote. The hadith was narrated by Ahmad and An-Nasa’i in Al-Kubra, and Al-Albani authenticated it and Al-Arna’ut classified it as hasan.

He said in Majmoo’ al-Fatawa: The meaning of his saying ( Whoever seeks solace with the solace of the Age of Ignorance ) means he seeks solace with their solace, which is the affiliation with them in the call, such as his saying, “O Qais, O Yemen, O Hilal, and O Lion.” So whoever is biased towards the people of his town, or his sect, or his method, or his relatives, or his friends, to the exclusion of others, then there is a part of the Age of Ignorance in him, so that the believers will be, as Allah the Most High has commanded them, holding fast to His rope, His Book, and the Sunnah of His Messenger, for their Book is one, their religion is one, their Prophet is one, and their Lord is one God, there is no god but Him. To Him belongs praise in the first and the last, and to Him is judgment, and to Him you will be returned.” End quote.

Ibn al-Qayyim mentioned the wisdom behind mentioning the father’s penis, so he said in Zaad al-Ma’ad: Mentioning the father’s penis to whoever seeks solace with the solace of the Age of Ignorance is said to him: Bite the penis of your father. Mentioning the father’s penis here is a better reminder to this arrogant person with the claim of the Age of Ignorance of the organ from which it emerged, which is the penis of his father, so he should not overstep his bounds. End quote.

This is only because of the severity of the prohibition of bias towards nationalities. Al-Jahiliyyah. Al-Shanqeeti said in Adwaa Al-Bayan: Look at how the Prophet (peace and blessings of Allah be upon him) called this call “the consolation of the Jahiliyyah” and ordered that the one calling to it be told “bite your father’s penis,” meaning his private parts, and that this be said to him explicitly and not expressed in a euphemism. This indicates the extreme ugliness of this call and the intense hatred of the Prophet (peace and blessings of Allah be upon him) for it.... Know that the leaders of those calling to this type of Arab nationalism were: Abu Jahl, Abu Lahab, Al-Walid ibn Al-Mugheerah, and their peers from the leaders of the infidels. Allah the Almighty has made clear their fanaticism for their nationalism in many verses, such as His statement: They said, “What we found our fathers doing is sufficient for us” (Al-Ma’idah: 104), and His statement: They said, “Rather, we will follow that which we found our fathers doing” (Al-Baqarah: 170), and similar verses.

Know that there is no disagreement among scholars, as we mentioned earlier, in prohibiting calling for a bond other than Islam, such as nationalism and relative fanaticism, especially if the call for nationalism is intended to eliminate the bond of Islam and remove it completely. Then calling for it in its true meaning is: it is a call to abandon the religion of Islam and reject the heavenly bond completely, provided that it is replaced by national fanatic bonds based on the fact that this one is from the Arabs, and that one is also from them, for example. Arabism cannot be a successor to Islam. Replacing it with it is a losing deal, as the rajaz poet said:

I exchanged the bridle for a bald head

and the clear front teeth for the pearls,

just as the Muslim bought when he became a Christian....

Allah the Almighty has made it clear in His perfect Book that the wisdom behind making the children of Adam into nations and tribes is for them to get to know each other. It is not for each nation to be biased against another, or each tribe against another. Allah the Almighty says: “ O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.” (Al-Hujurat: 13) The “lam” in His statement “that you may know one another” is the “lam” of justification, and the original is “that you may know one another,” and one of the two “ta”s has been deleted. So, getting to know one another is the reason that includes wisdom for His statement: {And We have made you peoples and tribes that you may know one another}. End quote.

Despite all of this, the Prophet, may God bless him and grant him peace, used a metaphor in this hadith and did not state it explicitly, because the word “hen” itself is a metaphor for the vagina and is not a statement of its name. Ibn al-Athir said in al-Nihaya fi Gharib al-Hadith: “And hen, with the emphasis and the emphasis, is a metaphor for something, do not mention it by its name.”

Brother Al-Fitouri’s response to the allegation of “I fucked her” is not correct. Our honorable brother went so far as to say that this is a metaphor from the Messenger, may God’s prayers and peace be upon him, and he cited as evidence for that a quote from Lisan Al-Arab, commenting on it:

quote

When searching for the word “kani” in Lisan Al-Arab, we find the following: “kani”: There are three types of kani: One of them is to use a kani for something that is considered shameful to mention (I think it is clear now, like “naktaha” meaning “I did something to her”).

The Prophet (peace and blessings of Allah be upon him) did not utter this word as a euphemism. In the same narration: “He said: Did you have sex with her? - No euphemism.” So how can the text of the narration be “No euphemism” and then we say that it is a euphemism?! Of course it is not permissible.

If we made it a euphemism, its beauty would be lost!

This word is beautiful in this particular place. Because the Prophet (peace and blessings of Allah be upon him) did not say it to make his companions laugh, God forbid. And he did not say it out of vulgarity or carelessness, God forbid, for they were not accustomed to this or that from him. Rather, he (peace and blessings of Allah be upon him) said it to be completely certain of the proof of an accusation that its owner confesses to. This is one of the beauties of Islamic law. It is a law that does not rejoice in any doubt in order to carry out the prescribed punishment. Rather, it is a law that wards off prescribed punishments with doubts. It does not carry out the prescribed punishment except after removing all doubt. This is what the Prophet (peace and blessings of Allah be upon him) did when he was in the position of a judge and the one carrying out prescribed punishments.

This is the most eloquent response to those who object to Islamic law, claiming that it is harsh because it establishes the prescribed punishments. This action of the Messenger of Allah (peace and blessings of Allah be upon him) indicates that the legislator did not want or like to establish the prescribed punishments frequently for the slightest reason. Rather, he always wanted to prevent the prescribed punishments unless they were proven conclusively, without any doubt or suspicion.

Moreover, the words related to marriage are not to be blamed for merely mentioning them, but rather their context is what matters. Doctors, both ancient and modern, have always spoken about them and mentioned them in their books explicitly, without using euphemisms. No sane person, neither ancient nor modern, has criticized them. This is the rational approval of mentioning explicit words of marriage if they fit the context. The context may be one of obscenity and vulgarity, and the speaker does not mention the words of marriage explicitly, but rather uses euphemisms and allusions to them. However, rational people find this euphemism and allusion abhorrent, because the context is to be considered, and the lack of explicit mention is no excuse for not mentioning them. The context in which the Messenger, may God bless him and grant him peace, said the objectionable word was not one of vulgarity, joking, or anything else, God forbid he and his companions. Rather, may God bless him and grant him peace, he was in the context of judging and implementing the prescribed punishments. So this word was appropriate for this context, which requires extreme verification and deliberation.

The one who has the character of obscenity and vulgarity shows this in his speech on more than one occasion. Our Prophet, peace and blessings be upon him, was not obscene or vulgar. This is how his people among whom he lived described him. So, may the prayers and peace of my Lord be upon him, he had a good reputation among his people before and after the mission. And when he called to his prophethood, peace and blessings be upon him, not a single disbeliever from his people could reproach him for a single mistake he made before the prophethood, neither in word nor deed, even though they cursed him and harmed him in word and deed, and accused him of sorcery, magic, madness, and other things, and reproached him for not having a living child. So if there was a single disbeliever who knew of a single word from the Prophet, peace and blessings be upon him, that he could reproach him for, he would have done it, or a single ugly deed he would have done it. Rather, his reputation among them was a good reputation, to the point that they described him as honest and trustworthy, and they entrusted him with their money, and they followed his opinion as in the story of the arbitration concerning the Black Stone. They followed the revelation and objected to every little and big thing, and despite all of that, it was not reported that any of them reproached the Messenger of Allah (peace be upon him) for a single bad character, or a single action, or a slip or a stumble, or a word or a saying. Rather, everyone testified to his good character, friends and enemies. It was more appropriate for Abu Sufyan, when he was in the presence of Heraclius, to criticize the Messenger of Allah (peace be upon him), and so was Amr ibn al-Aas in the presence of the Negus, and this was before their conversion to Islam, may Allah be pleased with them. Despite that, neither of them was able to mention anything bad about the Messenger of Allah (peace be upon him), neither about his conduct, nor about his morals, nor about his actions, nor about his sayings. Rather, the utmost effort of the first was that the Messenger criticized their religion and belittled their dreams, and the utmost effort of the second was that the Qur’an denied the divinity of Christ.

On the authority of Abu Dharr (may Allah be pleased with him), when he heard of the mission of the Prophet (peace be upon him), he said to his brother: Ride to this valley and listen to what he says. So he returned and said: I saw him commanding good character.

On the authority of Abdullah bin Amr bin Al-Aas, may God be pleased with them both, he said: The Messenger of God, may God bless him and grant him peace, was neither vulgar nor obscene, and he used to say: “The best of you are those with the best character.”

On the authority of Abu Abdullah Al-Jadali, he said: I asked Aisha about the character of the Messenger of God, may God bless him and grant him peace, and she said: He was neither vulgar nor obscene, nor did he make noise in the markets, nor would he repay evil with evil, but he would pardon and forgive.

On the authority of Anas, he said: The Messenger of God, may God bless him and grant him peace, was neither vulgar nor did he curse nor did he insult someone. When someone rebuked him, he would say: “Why is his forehead covered in dust?”

May the prayers and peace of my Lord be upon “he whose character is the Qur’an,” who said: “Righteousness is good character,” and who said: “Nothing is heavier in the scale of the believing servant on the Day of Resurrection than good character, and Allah hates the obscene and vulgar,” and who said: “The most perfect of the believers in faith is the best of them in character, and good character reaches the level of fasting and prayer,” and who said: “He who is given his share of gentleness has been given his share of the good of this world and the hereafter, and maintaining kinship ties and being good neighbors or good character populate homes and increase lifespans,” and who said: “The believer is not a slanderer, nor a curser, nor an obscene or vulgar person,” may the peace and blessings of Allah be upon him and his family.