The “Prophet” of Temptation and Lust

Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell verily is all around the disbelievers. S. 9:49 Pickthall 

And there are some of them who say, ‘Grant me leave, to stay behind, and do not lead me into temptation’: this was al-Jadd b. Qays, to whom the Prophet said, ‘Will you do battle against the Byzantines?’, and to which he replied, ‘I am infatuated with women, and I fear that if I were to see these Byzantine women, I shall not be able to stay away from them and be led into temptation’. God, exalted be He, says: Surely they have [already] fallen into temptation!, by staying behind (a variant reading [for saqatū, ‘they have fallen’] has [the singular form] saqat, ‘he has fallen’). And surely Hell shall encompass the disbelievers, for whom there shall be no escape therefrom. (Tafsir al-Jalalayn; bold and italic emphasis ours) 

(Of them) of the hypocrites (is he who saith) the reference here is to Jadd Ibn Qays: (Grant me leave) to stay at home (and tempt me not) by the women of Historic Syria. (Surely it is into temptation) idolatry and hypocrisy (that they (thus) have fallen. Lo! Hell is all around) will be all around (the disbelievers) on the Day of Judgement. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs; bold and italic emphasis ours) 

(Of them is he who saith: Grant me leave (to stay at home) and tempt me not…) [9:49]. This was revealed about Jadd ibn Qays the hypocrite. This is because when the Messenger of Allah was preparing for the Battle of Tabuk, he said to him: “O Abu Wahb, would you not like to have SCORES OF BYZANTINE WOMEN AND MEN AS CONCUBINES AND SERVANTS?” He said: “O Messenger of Allah, my people know that I am very fond of women and, if I see the women of the Byzantines, I fear I will not be able to hold back. SO DO NOT TEMPT ME BY THEM, and allow me not to join and, instead, I will assist you with my wealth”. The Prophet turned away from him and said: “I allow you”, and so Allah, exalted is He, revealed this verse. When this verse was revealed, the Messenger of Allah asked Banu Salamah, the tribe of al-Jadd: “Who is your master, O Banu Salamah?” They said: “Al-Jadd ibn Qays except that he is a miser and a coward”. The Prophet responded: “Is there any sickness worse than miserliness? Rather, your master is the fair, curly-haired youth: Bishr ibn al-Bara' ibn Ma'rur”. Hasan ibn Thabit composed about him the following lines: And the Messenger of Allah said and truth catches up With him about whom he said: who do you consider as your master. We said: Jadd ibn Qays even though We consider him a miser and a troublesome one. He said: what is worse than that With which you reproach Jadd and which make a hand needy. And he appointed Bishr ibn al-Bara' as chief for his magnanimity And it is befitting that Bishr who answers others' call be appointed as chief. When a delegation comes to him, he spends his wealth And says: take it for tomorrow it will return. The verses after this one verse and up to Allah's words (The alms are only for the poor and the needy) [9:60] are about the hypocrites. ('Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul; bold, capital, italic and underline emphasis ours)

Among them is (many) a man who says: "Grant me exemption and draw me not into trial." Have they not fallen into trial already? And indeed Hell surrounds the Unbelievers (on all sides).

In the commentary regarding the Almighty’s saying, "Among them is (many) a man who says: Grant me exemption and draw me not into trial," it was mentioned that this verse came down regarding a man named Al-Jadd b. Qais. The Exalted mentioned in this verse, "Among them," referring to the hypocrites. Regarding the verse, "a man who says: Grant me…" this was in reference to a man who said to the prophet, "Give command that I do not accompany you." Regarding the verse, "draw me not into trial," this means, "do not trouble me with the sight of the women of Al-Asfar ("The Yellow," i.e. blonds) and their daughters, for I am tempted by women, (for I fear) that I might go out and commit a sin with them…" 

It was narrated by Muhammad Ibn Amru, narrated by Asim, narrated by Issa, narrated by Ibn Abi Najih, narrated by Mujahid regarding Allah’s saying, "Grant me exemption and draw me not into trial," that the prophet of Allah said, "Invade Tabuk and your spoils will be THE DAUGHTERS OF AL-ASFAR AND THE WOMEN OF THE ROMANS (Byzantines)."

Al-Jadd replied, "Grant us exemption and draw us not into trial with women." It was narrated by Al-Qasim, narrated by Al-Hussain, narrated by Hajjaj, narrated by Ibn Jurayj, narrated by Mujahid who stated that the prophet said, "Invade and you will have the spoils OF THE DAUGHTERS OF AL-ASFAR" meaning the Roman women and this narration was repeated by others. (Tafsir al-Tabari, Q. 9:49; bold, capital and underline emphasis ours)

Also forbidden are married women, except those who have passed into your hands as prisoners of war. This is a commandment of God to you. All women other than these are lawful to you, provided you seek them with your wealth in honest wedlock, not in fornication. When you consummate your marriage with them, give the dowers due to them. And there is no sin for you in what you do by mutual agreement after the fixing of the dower. God is all knowing and wise. S. 4:24 Wahiduddin Khan 

“And also married women, except for those you have taken in war as slaves…” Aisha Bewley 

“(Also prohibited are) the women already bound in marriage, except the bondwomen you come to own…” Muhammad Taqi Usmani 

“And all married women are forbidden for you except the wives of disbelievers who come into your possession as bondwomen…” Faridul Haque

“And forbidden to you are the women having husbands save the women of infidels who come in your possession…” Ahmed Raza Khan (Barelvi) 

“women already married, other than your slaves. God has ordained all this for you…” Abdel Haleem 

“and married women excepting your slave-women…” Ali Quli Qar’ai

“Also married women, except those whom you own as slaves…” N. J. Dawood

9) Chapter: It is permissible to have intercourse with a female captive after it is established that she is not pregnant, and if she has a husband, then her marriage is annulled when she is captured

Abu Sa'id al-Khudri reported that at the Battle of Hanain Allah's Messenger sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah's Messenger seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:" And women already married, except those whom your right hands possess (iv. 24)" (i.e. they were lawful for them when their 'Idda period came to an end). (Sahih Muslim, Book 008, Number 3432 – Go also here)  

12 Marriage (Kitab Al-Nikah)  

(711) Chapter: Regarding Intercourse With Captives

Abu Sa’id Al Khudri said “The Apostle of Allaah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of Apostle of Allaah were reluctant to have relations with the female captives because of their pagan husbands. So, Allaah the exalted sent down the Qur’anic verse “And all married women (are forbidden) unto you save those (captives) whom your right hand posses.” This is to say that they are lawful for them when they complete their waiting period.

Grade: Sahih (Al-Albani)           

Reference: Sunan Abi Dawud 2155 

In-book reference: Book 12, Hadith 110

English translation: Book 11, Hadith 2150 (Sunnah.com; italicized and underlined emphasis ours)

“… Muhammad bin Ishaq reported from Az-Zuhri, Yazid bin Ruwman, `Abdullah bin Abi Bakr, `Asim bin Qatadah and several others that they said, "The Messenger of Allah said to Al-Jadd bin Qays from Bani Salimah…

<<Would you like to fight the yellow ones (Romans) this year?>> He said, `O Allah's Messenger! Give me permission (to remain behind) and do not cause Fitnah for me. By Allah! My people know that there is not a man who is more fond of women than I. I fear that if I see the women of the yellow ones, I would not be patient.' The Messenger of Allah turned away from him and said… 

<<I give you permission.>> In Al-Jadd's case, this Ayah was revealed…

(And among them is he who says: “Grant me leave and put me not into trial.”) Therefore, Allah says that the Fitnah that he fell into because of not joining the Messenger of Allah (in Jihad) and preferring his safety to the safety of the Messenger is worse than the Fitnah that he falsely claimed to fear.”… (Tafsir Ibn Kathir, Q. 9:49; bold and underline emphasis ours)

Sad-Fa-Ra = to dye or paint yellow. safraa'un (f. of asfaru, pl. sufrun) - yellow, tawny. musfarun (vb. 9) - that which is or becomes yellow and pale. 

safra n.f. (adj. pl. sufr) 2:69, 77:33 

isfarra vb. (9) pcple. pass. 30:51, 39:21, 57:20 (Project Root List) 

II to dye yellow, make yellow, to yellow… IX to turn yellow, to yellow; to pale, become pale… (wajhuhu) he grew pale, he turned white… 

safar jaundice… 

sufra yellow color, yellowness, yellow; pallor, paleness (of the face)… 

safar yellow color, s.th. yellow; pallor, paleness... s. al-baida egg yolk… 

asfar², f.… safra², pl.… yellow; blond (hair); pale, pallid, wan… (Hans Wehr 4th ed., page 604 (of 1303) 

safar… II. INF. tasfir, dye yellow… (Steingass, p. 584) 

… s-f-r… to become yellow, (of plants) to wither away to the point of becoming yellow… safra' [quasi-act. part.; pl.… sufr] yellow (2:69)… it should be a yellow cow of vivid hue that delights the onlookers. (Brill. Pp. 527-528) 

… He made or dyed it yellow… It became yellow… Yellow or gold-colour… also means gold.. It is yellow cow of gold colour (2:70)… it is also a kind of bile… As if they are camels of bright yellow hue (77:34)… Turned or rendered yellow… They saw it turned yellow (30:52). (M.G. Farid, Dictionary of Quran, p. 484) 

<yellow… to become yellow, pale… yellow (A.A. Nadwi, Vocabulary of the Holy Quran, p. 313) 

… safaar /n/ yellowness, yellow.. safaar (beed) egg yolk.. saffar² /vt/ to make yellow. Sis-sagaayir bi-tsaffar is-sinaan cigarettes yellow the teeth… Sitsaffar² or Sissaffar² /vi/ to be made yellow… Sisfarr /vi/ 1 to yellow, turn yellow. wara ik-kitaab isfarr' min if-fams the pages of the book have yellowed from the sun. 2 to become pale or wan… Sistasfar /vt/ 1 to select for yellowness. 2 to reject for yellowness… (Hind/Badawi (Egyptian), p. 505) 

Safara… 

To dye or paint yellow. Safra'un… f. of Asfaru… plu. Sufrun… Yellow; Tawny. Musfarun… IX. That which is or becomes yellow and pale. 

Musfarran… Yellow (30:51; 39:21; 57:20). Safra'u… Fawn of colour (2:69). Sufrun… Tawny (77:33). (L; T; R; LL) (Dictionary of the Holy Quran, p. 317) 

One day, while the Messenger of God was making preparations for this expedition, he said to Jadd b. Qays,³⁴³ brother³⁴⁴ of the Banu Salimah:³⁴⁵ “Would you like, O Jadd, to fight the Banu Asfar (sons of the Yellow/Red One)³⁴⁶ this year?” He said: “O, Messenger of God, please excuse me [from this] and do not tempt me. By God, my folk know no better admirer of women than I. I fear that if I see the women of the Banu Asfar I shall not be able to control myself.” The Messenger of God turned away from him saying, “I excuse you.” It was about al-Jadd that the following verse was revealed…³⁴⁷ [“Tempt me not”] meant that he feared temptation from the women of the Banu Asfar… 

346. Waqidi: Would you like, O Abu Wahb, to join us this year [in an expedition]? Perhaps you might CAPTURE A WOMAN of the Banu Asfar. 

The Byzantines were called Banu Asfar by the Arabs in contrast to aswad (black), a description of non-Arabs as LIGHT-SKINNED. The genealogists were not satisfied with the color explanation and considered Asfar, (Sefo of Genesis 36:II) the grandson of Esau (in the Septuagint, Genesis 36, 10) and the father of Rumil (Genesis 36, 11), as the ancestor of Rum… Ibn Hazm (Jamharah, 511), on the other hand, states that the Banu Asfar were the descendants of ‘Isab b. Ishaq b. Ibrahim, who lived in the mountains of al-Sharat between Syria and al-Hijaz.

347. Qur’an 9:49… Waqidi, Maghazi, III, 992-93, states that his son ‘Abdallah, who had fought with the Muslims at Badr and who was a half-brother of Mua’dh b. Jabal, exchanged harsh words with his father for his refusal to participate in the expedition. (The History of al-Tabari: The Last Years of the Prophet, translated and annotated by Ismail K. Poonawala [State University of New York Press (SUNY), Albany, NY 1990], Volume IX (9), p. 48; bold and capital emphasis ours)   

"The Messenger of God, while readying his own equipment, asked Jadd b. Qays, a man of Banu Salama, 'Jadd, would you like now to attack the banu asfar, the "yellow skins"?'² He replied, 'Messenger of God, do excuse me and not tempt me; I swear by God, my people well know there's not a man more attracted to women than myself. I fear that if I saw the banu asfar women, I'd not be able to restrain myself!'

"The Messenger of God turned away from him, saying, 'I excuse you then'."

2. An epithet to the light skin coloration of the Byzantines. (Ibn Kathir, The Life of the Prophet Muhammad: Al-Sira al-Nabawiyya, translated by Professor Trevor Le Gassick, reviewed by Dr. Muneer Fareed [Garnet Publishing, 2000], Volume IV (4), p. 2; bold and underline emphasis ours)

Fatwa No: 285367

The Banu Al-Asfar are Romans

Fatwa Date: Rabee' Al-Aakhir 28, 1436 / 18-2-2015

Question

Who are the banu al asfar? Are they the whole european population or are they just the greeks and are they descendants of ibn ishaaq ibn Ibrahim? (Peace be upon them both)

Answer

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, is His slave and Messenger.

The Banu Al-Asfar (literally, "children of the the yellow one") are the generation of the Byzantines from among the descendants of 'Eesu ibn Is-haaq ibn Ibraaheem (Esau, son of Isaac, son of Abraham), may Allaah exalt their mention. An-Nawawi said: "The Banu Asfar are the Romans. Ibn Al-Anbaari held that they were known as the Banu Al-Asfar (children of the yellow one) because an Abyssinian army once conquered their land and some Abyssinian men married Roman women who gave birth to yellow-skinned children with the darkness of Abyssinians and the whiteness of the Romans. Abu Is-haaq ibn Ibraaheem Al-Harbi said that the Banu Al-Asfar were attributed to Asfar, son of Rome, son of 'Eesu, son of Is-haaq, son of Ibraaheem, may Allaah exalt their mention. The Qaadhi remarked that this opinion is closer to the truth than that of Ibn Al-Anbaari." [Sharh Muslim]

Al-Qurtubi also cited the same opinion in his Tathkirah.

The Taaj Al-‘Aroos reads: "Romans refers to a generation from the descendants of Rome, son of 'Eesu, son of Is-haaq. They were named after their great grandfather. It is said that 'Eesu had thirty sons; Rome was one of them. The Romans were mixed with many tribes such as Tanookh, Nahd, Sulaym, and others from Ghassaan, who settled in the Levant. When Muslims expelled them from the Levant, they settled in the Roman territories and accordingly their lineages were mixed."

Allaah Knows best. (Islam Web; underline emphasis ours)

The Byzantines as a people were considered as fine examples of physical beauty, and youthful slaves and slave-girls of Byzantine origin WERE HIGHLY VALUED… The Arab’s appreciation of the Byzantine female has a long history indeed. For the Islamic period, the earliest literary evidence we have is a hadith (saying of the Prophet).  Muhammad is said to have addressed a newly converted [to Islam] Arab: “Would you like the girls of Banu al-Asfar?” Not only were Byzantine slave girls sought after for caliphal and other palaces (where some became mothers of future caliphs), but they also became the epitome of physical beauty, home economy, and refined accomplishments. The typical Byzantine maiden who captures the imagination of litterateurs and poets, had BLOND HAIR, BLUE OR GREEN EYES, a pure and healthy visage, lovely breasts, a delicate waist, and a body that is like camphor or a flood of dazzling light. (Ahmad M. H. Shboul, “Byzantium and the Arabs: The Image of the Byzantines as Mirrored in Arabic Literature,” in Arab-Byzantine Relations in Early Islamic Times, ed. Michael Bonner [Burlington: Ashgate Publishing, 2004], pp. 240, 248; bold and capital emphasis ours)