Would like to add some info on 14, 15 and 22 by goodwill
http://www.islamicboard.com/comparat...ml#post2926005
it seems that some prefer to argue in bad faith than to come together upon the truth..indicates volumes as regards motive. Real believers in Allah who accepted the signs and messengers of Allah and did their best to obey Allah will be united in paradise.
Bear in mind that these are not answers, just info:
In point 14, you implied that since it is atated in the Quran:
وَلْيَحْكُمْ أَهْلُ الإِنجِيلِ بِمَا أَنزَلَ اللّهُ فِيهِ وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ {47
005:047 Khan
:
Let the people of the Injeel (Gospel) judge by what Allah has revealed therein. And whosoever does not judge by what Allah has revealed (then) such (people) are the Fasiqun (the rebellious i.e. disobedient (of a lesser degree) to Allah.
it might mean that Allah is saying that the books remain in pristine condition.
However the fact that they have been edited is clarified in Chapter 2 of the Quran, here:
فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـذَا مِنْ عِندِ اللّهِ لِيَشْتَرُواْ بِهِ ثَمَناً قَلِيلاً فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ {79
002:079 Khan
:
Then woe to those who write the Book with their own hands and then say, "This is from Allah," to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.
You may already know of the biblical curses condemning the corrupt scribes and pharisees.
It appears that Allah, by telling them to judge by what Allah has reavealed therein will come to the truth anyway, this can be seen in the fact that once Allah sent the Prophet pbuh, He made him an automatic reference point just as they had previously with Jesus, though they had the book before them they would come to him for judgement, and even though some of them falsely claimed to disbelieve in what he had been sent with, they would still have to come to him ultimately (though some of them tried to get concessions via deception and false symmetrical hacks (ancient babylonian sorcey), this can be seen again in the following verse:
وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللّهِ ثُمَّ يَتَوَلَّوْنَ مِن بَعْدِ ذَلِكَ وَمَا أُوْلَـئِكَ بِالْمُؤْمِنِينَ {43
005:043
:
But how do they come to you for decision while they have the Taurat (Torah), in which is the decision of Allah; yet even after that, they turn away. For they are not (really) believers.
Notice that a question is posed requiring them to probe their own minds.
For if they accept the guidance of those books they would come to the truth anyway, and if they believed in them sincerely, they would try to adhere to them completely, then they would end up upgrading to Islam anyway since they would see the truth and more fitting guidance.
For those who reject what they don't like of the previous scriptures, Allah asks them: is it that you believe in a part if the book and reject a part?
If it's all true and no additions have been made, you may ask yourself why nobody has implemented it since just before the advent of Muhammad pbuh despite there being no political constraint.
Allah sent the new law when people needed it.
The tribal experiment was over and people were beginning to mingle more.
He wasn't making their faith vain, but rather upgrading and completing it.
In point 15, you memtioned greek, although most of us know that Aramaic was the spoken language, greek appears to have only become a big factor after the dawah was spread to the region, the initial target audience were the jews, as can be seen from the crumbs under table statement.
Not that there's much to argue about.
Regarding point 22 on the issue of suckling, the five and ten feeds thing appears to be about babies who were within the age of suckling, that a one off or so feed doesn't make a person a foster child.
Regarding the suckling of salim the ex-adopted son and later slave, there is much confusion and Allah knows best, but the older and more mature mothers of the believers appear to have taken Aishah (ra)'s claim at face value but stated that it would have been a one off for salim, and that it was unacceptable for them.
I cannot find any reports that indicate that the Prophet pbuh had made that concession for anybody else.
Ibn Abu Mulaika reported that al-Qasim b. Muhammad b. Abu Bakr had narrated to him
that 'A'isha (Allah be pleased with her) reported that Sahla bint Suhail b. 'Amr came to Allah's Apostle (ﷺ) and said:
Messenger of Allah, Salim (the freed slave of Abu Hudhaifa) is living with us in our house, and he has attained (puberty) as men attain it and has acquired knowledge (of the sex problems) as men acquire, whereupon he said: Suckle him so that he may become unlawful (in regard to marriage) for you He (Ibn Abu Mulaika) said: I refrained from (narrating this hadith) for a year or so on account of fear. I then met al-Qasim and said to him: You narrated to me a hadith which I did not narrate (to anyone) afterwards. He said: What is that? I informed him, whereupon he said: Narrate it on my authority that 'A'isha (Allah be pleased with her) had narrated that to me.
وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَمُحَمَّدُ بْنُ رَافِعٍ، - وَاللَّفْظُ لاِبْنِ رَافِعٍ - قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنَا ابْنُ أَبِي مُلَيْكَةَ، أَنَّ الْقَاسِمَ بْنَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، أَخْبَرَهُ أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ سَهْلَةَ بِنْتَ سُهَيْلِ بْنِ عَمْرٍو جَاءَتِ النَّبِيَّ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ إِنَّ سَالِمًا - لِسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ - مَعَنَا فِي بَيْتِنَا وَقَدْ بَلَغَ مَا يَبْلُغُ الرِّجَالُ وَعَلِمَ مَا يَعْلَمُ الرِّجَالُ . قَالَ " أَرْضِعِيهِ تَحْرُمِي عَلَيْهِ " . قَالَ فَمَكَثْتُ سَنَةً أَوْ قَرِيبًا مِنْهَا لاَ أُحَدِّثُ بِهِ وَهِبْتُهُ ثُمَّ لَقِيتُ الْقَاسِمَ فَقُلْتُ لَهُ لَقَدْ حَدَّثْتَنِي حَدِيثًا مَا حَدَّثْتُهُ بَعْدُ . قَالَ فَمَا هُوَ فَأَخْبَرْتُهُ . قَالَ فَحَدِّثْهُ عَنِّي أَنَّ عَائِشَةَ أَخْبَرَتْنِيهِ .
Reference : Sahih Muslim 1453 c
In-book reference : Book 17, Hadith 35
USC-MSA web (English) reference : Book 8, Hadith 3426
(deprecated numbering scheme)
Report Error | Share
Umm Salama said to 'A'isha (Allah be pleased with her):
A young boy who is at the threshold of puberty comes to you. I, however, do not like that he should come to me, whereupon 'A'isha (Allah be pleased with her) said: Don't you see in Allah's Messenger (ﷺ) a model for you? She also said: The wife of Abu Hudhaifa said: Messenger of Allah, Salim comes to me and now he is a (grown-up) person, and there is something that (rankles) in the mind of Abu Hudhaifa about him, whereupon Allah's Messenger (ﷺ) said: Suckle him (so that he may become your foster-child), and thus he may be able to come to you (freely).
وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ حُمَيْدِ بْنِ نَافِعٍ، عَنْ زَيْنَبَ بِنْتِ أُمِّ سَلَمَةَ، قَالَتْ قَالَتْ أُمُّ سَلَمَةَ لِعَائِشَةَ إِنَّهُ يَدْخُلُ عَلَيْكِ الْغُلاَمُ الأَيْفَعُ الَّذِي مَا أُحِبُّ أَنْ يَدْخُلَ عَلَىَّ . قَالَ فَقَالَتْ عَائِشَةُ أَمَا لَكِ فِي رَسُولِ اللَّهِ صلى الله عليه وسلم أُسْوَةٌ قَالَتْ إِنَّ امْرَأَةَ أَبِي حُذَيْفَةَ قَالَتْ يَا رَسُولَ اللَّهِ إِنَّ سَالِمًا يَدْخُلُ عَلَىَّ وَهُوَ رَجُلٌ وَفِي نَفْسِ أَبِي حُذَيْفَةَ مِنْهُ شَىْءٌ . فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَرْضِعِيهِ حَتَّى يَدْخُلَ عَلَيْكِ " .
Reference : Sahih Muslim 1453 d
In-book reference : Book 17, Hadith 36
USC-MSA web (English) reference : Book 8, Hadith 3427
(deprecated numbering scheme)
Report Error | Share
Zainab daughter of Abu Salama reported:
I heard Umm Salama, the wife of Allah's Apostle (may peace be upon himy, saying to 'A'isha: By Allah, I do not like to be seen by a young boy who has passed the period of fosterage, whereupon she ('A'isha) said: Why is it so? Sahla daughter of Suhail came to Allah's Messenger (ﷺ) and said: Allah's Messenger, I swear by Allah that I see in the face of Abu Hudhaifa (the signs of disgust) on account of entering of Salim (in the house), whereupon Allah's Messenger (ﷺ) said: Suckle him. She (Sahla bint Suhail) said: He has a heard. But he (again) said: Suckle him, and it would remove what is there (expression of disgust) on the face of Abu Hudhaifa. She said: (I did that) and, by Allah, I did not see (any sign of disgust) on the face of Abu Hudhaifa.
وَحَدَّثَنِي أَبُو الطَّاهِرِ، وَهَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، - وَاللَّفْظُ لِهَارُونَ - قَالاَ حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي مَخْرَمَةُ بْنُ بُكَيْرٍ، عَنْ أَبِيهِ، قَالَ سَمِعْتُ حُمَيْدَ بْنَ نَافِعٍ، يَقُولُ سَمِعْتُ زَيْنَبَ، بِنْتَ أَبِي سَلَمَةَ تَقُولُ سَمِعْتُ أُمَّ سَلَمَةَ، زَوْجَ النَّبِيِّ صلى الله عليه وسلم تَقُولُ لِعَائِشَةَ وَاللَّهِ مَا تَطِيبُ نَفْسِي أَنْ يَرَانِي الْغُلاَمُ قَدِ اسْتَغْنَى عَنِ الرَّضَاعَةِ . فَقَالَتْ لِمَ قَدْ جَاءَتْ سَهْلَةُ بِنْتُ سُهَيْلٍ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَتْ يَا رَسُولَ اللَّهِ وَاللَّهِ إِنِّي لأَرَى فِي وَجْهِ أَبِي حُذَيْفَةَ مِنْ دُخُولِ سَالِمٍ . قَالَتْ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " أَرْضِعِيهِ " . فَقَالَتْ إِنَّهُ ذُو لِحْيَةٍ . فَقَالَ " أَرْضِعِيهِ يَذْهَبْ مَا فِي وَجْهِ أَبِي حُذَيْفَةَ " . فَقَالَتْ وَاللَّهِ مَا عَرَفْتُهُ فِي وَجْهِ أَبِي حُذَيْفَةَ .
Reference : Sahih Muslim 1453 e
In-book reference : Book 17, Hadith 37
USC-MSA web (English) reference : Book 8, Hadith 3428
(deprecated numbering scheme)
Umm Salama, the wife of Allah's Apostle (ﷺ), used to say that all wives of Allah's Apostle (ﷺ) disclaimed the idea that one with this type of fosterage (having been suckled after the proper period) should come to them. and said to 'A'isha:
By Allah, we do not find this but a sort of concession given by Allah's Messenger (ﷺ) only for Salim, and no one was going to be allowed to enter (our houses) with this type of fosterage and we do not subscribe to this view.
حَدَّثَنِي عَبْدُ الْمَلِكِ بْنُ شُعَيْبِ بْنِ اللَّيْثِ، حَدَّثَنِي أَبِي، عَنْ جَدِّي، حَدَّثَنِي عُقَيْلُ بْنُ، خَالِدٍ عَنِ ابْنِ شِهَابٍ، أَنَّهُ قَالَ أَخْبَرَنِي أَبُو عُبَيْدَةَ بْنُ عَبْدِ اللَّهِ بْنِ زَمْعَةَ، أَنَّ أُمَّهُ، زَيْنَبَ بِنْتَ أَبِي سَلَمَةَ أَخْبَرَتْهُ أَنَّ أُمَّهَا أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ صلى الله عليه وسلم كَانَتْ تَقُولُ أَبَى سَائِرُ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم أَنْ يُدْخِلْنَ عَلَيْهِنَّ أَحَدًا بِتِلْكَ الرَّضَاعَةِ وَقُلْنَ لِعَائِشَةَ وَاللَّهِ مَا نَرَى هَذَا إِلاَّ رُخْصَةً أَرْخَصَهَا رَسُولُ اللَّهِ صلى الله عليه وسلم لِسَالِمٍ خَاصَّةً فَمَا هُوَ بِدَاخِلٍ عَلَيْنَا أَحَدٌ بِهَذِهِ الرَّضَاعَةِ وَلاَ رَائِينَا.
Reference : Sahih Muslim 1454
In-book reference : Book 17, Hadith 38
USC-MSA web (English) reference : Book 8, Hadith 3429
(deprecated numbering scheme)
Report Error | Share
'A'isha (Allah be pleased with her) reported:
Allah's Messenger (ﷺ) visited me when a man was sitting near me, and he seemed to disapprove of that. And I saw signs of anger on his face and I said: Messenger of Allah, he is my brother by forsterage, whereupon he said: Consider who your brothers are because of fosterage since fosterage is through hunger (i. e. in infancy).
حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ، حَدَّثَنَا أَبُو الأَحْوَصِ، عَنْ أَشْعَثَ بْنِ أَبِي الشَّعْثَاءِ، عَنْ أَبِيهِ، عَنْ مَسْرُوقٍ، قَالَ قَالَتْ عَائِشَةُ دَخَلَ عَلَىَّ رَسُولُ اللَّهِ صلى الله عليه وسلم وَعِنْدِي رَجُلٌ قَاعِدٌ فَاشْتَدَّ ذَلِكَ عَلَيْهِ وَرَأَيْتُ الْغَضَبَ فِي وَجْهِهِ قَالَتْ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّهُ أَخِي مِنَ الرَّضَاعَةِ . قَالَتْ فَقَالَ " انْظُرْنَ إِخْوَتَكُنَّ مِنَ الرَّضَاعَةِ فَإِنَّمَا الرَّضَاعَةُ مِنَ الْمَجَاعَةِ".
Reference : Sahih Muslim 1455 a
In-book reference : Book 17, Hadith 39
USC-MSA web (English) reference : Book 8, Hadith 3430
(deprecated numbering scheme)
Report Error | Share
http://sunnah.com/muslim/17
The narration goes as;
عن عائشة قالت لقد نزلت آية الرجم ورضاعة الكبير عشرا ولقد كان في صحيفة تحت سريري فلما مات رسول الله صلى الله عليه وسلم وتشاغلنا بموته دخل داجن فأكلها
Reported 'Aisha (RA): ‘the verse of stoning and of suckling an adult ten times was revealed, and they were (written) on a paper and kept under my pillow. When the Messenger of Allah (PBUH) expired and we were occupied by his death, a goat entered and ate away the paper.’ (Sunan Ibn Majah, Hadith 1944)
1- Authenticity of the narration:
Whenever we have a narration we ought to see whether it is authentic or not? The narration infact has some problems.
The particular chain given in Sunan Ibn Majah finds one of the narrators Muhammad bin Ishaq narrating it using the word عن ('an) which is rather an ambiguous way of narration and renders the narration weak when used by a narrator known for practicing Tadlis [practice of subtly missing a link] and Muhammad Ibn Ishaq is indeed such a narrator. Thus through particular chain of narration in Sunan Ibn Majah the narration is weak and unauthentic due the above mentioned defect though it has other issues as well as mentioned in the lines to follow. This is clarified by Shaykh Muhammad Taqi Usmani in Takmala Fath Al-Mulhim 1/69 pub. Darul Ahya Al-Turath Al-Arabi, Beirut.
In Musnad Ahmad the same narration is given through the same chain but with an explicit way of narration i.e. it does not have the defect like the narration in Ibn Majah’s collection. But the narration is exposed to more criticism because many other narrators have related from 'Aisha (RA) about the suckling/breastfeeding but no one has narrated the words found in this chain even though the narrators in those cases are more reliable and consistent than Muhammad bin Ishaq. And due to thefact of these words being narrated solely by him and in defiance to other much more reliable narrators, scholars have questioned its authenticity. Shaykh Shu’aib Arnaud has classified it as Da’if in his classification of Musnad Ahmad. See Musnad Ahmad 6/269 Hadith 26359.
2- The narration no way questions Qur’an infallibility:
1- One of the two allegedly lost verses as per this narration was about stoning i.e. punishment of married adulterers. But other narrations prove that a commandment was revealed about stoning but the Holy Prophet (PBUH) did not allow it to be written as a part of the Qur’an implying that it was not meant to be Qur’an integral part. Following narrations testify to this;
a-It is reported in a narration from Kathir bin Salt that: Zaid (b. Thabit) said: 'I heard the Messenger of Allah say, 'When a married man or woman commit adultery stone them both (to death)', (hearing this) Amr said,
فقال عمرو : لما نزلت أتيت النبي صلى الله عليه وسلم فقلت : أكتبها ؟ فكأنه كره ذلك
'When this was revealed I came to Prophet and asked if I could write it, he (the Prophet) disliked it.' (Mustadrik Al-Hakim, Hadith 8184. Hakim called it Sahih)
b- About this 'verse' Kathir bin Salt says that he, Zaid bin Thabit and Marwan bin Hakam were discussing as to why it is not written in the Quranic manuscript and Umar bin Khattab was present with them and listening to their discussion he said he knew it better then them and told them that he came to Messenger of Allah and said:
يا رسول الله أكتبني آية الرجم قال فأتيته فذكرته قال فذكر آية الرجم قال فقال يا رسول الله أكتبني آية الرجم قال لا استطيع ذاك
"'O Messenger of Allah, let the verse about stoning be written for me.' He (the Prophet) said, 'I can't do this.'" (Sunan Al-Kubra Baihiqi 8/211 & Sunan Al-Kubra Nasai Hadith 7148. Albani (in Sahiha 6/412) said Baihiqi pointed to its authenticity)
Had it meant to be a part of the Qur’an why would Holy Prophet (PBUH) dislike its being written and who could stop him from doing it?
2- The second allegedly lost verse was about suckling of an adult ten times buut in this case too we have other narrations which categorically say that the verse was abrogated. And interestingly those narrations come through 'Aisha (RA) only. In Sahih Muslim we read;
عَنْ عَائِشَةَ أَنَّهَا قَالَتْ كَانَ فِيمَا أُنْزِلَ مِنْ الْقُرْآنِ عَشْرُ رَضَعَاتٍ مَعْلُومَاتٍ يُحَرِّمْنَ ثُمَّ نُسِخْنَ بِخَمْسٍ مَعْلُومَاتٍ فَتُوُفِّيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُنَّ فِيمَا يُقْرَأُ مِنْ الْقُرْآنِ
'A'isha (Allah be pleased with, her) reported that it had been revealed in the Holy Qur'an that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings ... (Sahih Muslim, Hadith 2634)
This narration explicitly says that verse about ten sucklings was abrogated, one could wonder how it could have been under her pillow after the completion of revelation.
Having known that neither of them was meant to be part of the Qur’an; even if we accept the narration in question we will have to say that perhaps 'Aisha (RA) had kept them with her as a historical record and nothing more.
Also the claim of stoning being a Quranic verse and not a statement of the Prophet pbuh is to be looked at:
Ibn Majah
Hadith no: 2553
Narrated / Authority Of: Ibn Abbas
that Umar bin Khattab said: "I fear that after a long time has passed, some will say: 'I do not find (the sentence of) stoning in the Book of Allah (saw),' and they will go astray by abandoning one of the obligations enjoined by Allah (SWT). Rather stoning is a must if a man is married (or previously married) and proof is established, or if pregnancy results or if he admits it. I have read it (in the Quran). "And if an old man and an old woman commit adultery, stone them both." The Messenger of Allah (saw) stoned (adulterers) and we stoned (them) after him.' " Sahih
It appears here that it is a previous sunnah revived by the Prophet pbuh which sheds light on why he wouldn't allow it to be written down:
Ibn Majah
Hadith no: 2558
Narrated / Authority Of: Bara bin Azib
"The Messenger of Allah (saw) passed by a Jew with a blackened face who had been flogged. He called them and said: 'Is this the punishment for the adulterer that you find in your Book?' They said: 'Yes.' Then he called one of their scholars and said: 'I adjure you by Allah (SWT) Who sent down the Tawrah (Torah) to Musa! Is this the punishment for the adulterer that you find in your Book?' He said: 'No; if you had not adjured me by Allah (SWT), I would not have told you. The punishment for the adulterer that we find in our Book is stoning, but many of our nobles were being stoned (because of the prevalence of adultery among them), so if we caught one of our nobles (committing adultery), we would let him go; but if we caught one of the weak among us, we would carry out the punishment on him. We said: "Come, let us agree upon something that we may impose on both noble and weak alike." So we agreed to blacken the face and whip them, instead of stoning.'
The Prophet (saw) said: 'O Allah (SWT), I am the first of those who revive your command which they had killed off,' and he issued orders that (the man) be stoned." Sahih
There does appear to be much confusion with this stoning and suckling and goat eating thing and Allah knows best, it may possible have been built up on the confusion caused during the accusations..
..
My sickness was aggravated, and when I returned home, Allah's Apostle came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Allah's Apostle allowed me, and I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep till morning. In the morning Allah's Apostle called Ali bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. 'Aisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Allah's Apostle! Keep you wife, for, by Allah, we know nothing about her but good.' 'Ali bin Abu Talib said, 'O Allah's Apostle! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Allah's Apostle called Buraira and said, 'O Burair. Did you ever see anything which roused your suspicions about her?'
Buraira said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Allah's Apostle ascended the pulpit and requested that somebody support him in punishing 'Abdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person ('Abdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.'
Sad bin Mu'adh got up and said, 'O Allah's Apostle! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Sad bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Sad bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Allah's Apostle was standing on the pulpit. He got down and quietened them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep......
http://www.sacred-texts.com/isl/bukhari/bh3/bh3_828.htm