Indexed OCR Text

رواه الطبراني في معجمه من حديث سعيد بن عبد الله الأودي قال: شهدت أبا أمامة وهو
فى النزع إلى قوله ... ولكن هذا الحديث متفق على ضعف فلا تقوم به الحجة. (حاشية ابن
القيم: ١٩٩/١٣).
قال ابن عدى: منكر، وقال ابن صلاح: ليس إسناده بالقائم، وضعف النووى فى المجموع
والفتاوى، وقال ابن تيمية: وبو مما لا يحكم بصحته، وقال الحافظ فى نتائج الأفكار:
ضعيف جداً، وكذا قال الزركشى فى اللالى المنثورة، والسيوطى فى الدرر المنتثرة، والصغانى
فى سبل السلام.
A Hadith on this subject from the sanad of Sunan Sa'īd ibn Mansur is
quoted in Nayl al-Awtar (4/96). Ibn Hazm labels one of its narrators,
Rāshib ibn Sa'd, as a weak narrator.
After quoting this Hadith in Talkhīs al-Hubayr, Ibn Hajar rahimahullah
says:
إسناده صالح وقد قواه الضياء في أحكامه.1
To sum up, the Hadith on prompting the deceased is labelled weak by
Ibn Salah, 'Allāmah Ibn al-Qayyim, Hafiz 'Iraqi and others. However,
Ibn Hajar rahimahullah said in Talkhis al-Hubayr that its chain is sound
and that Diya' labelled it strong in his Ahkām.
Some scholars present other supporting proofs but they do not
support the above Hadith in any way because they do not make any
mention of prompting the deceased. They only mention supplication,
seeking forgiveness or sitting near the grave for a short while so that
the deceased may acquire some affinity. On the other hand, the Hanafi
jurists do not recommend prompting the deceased after the burial.
Allāh ta ālā knows best.
Shi'ah objections against Hadrat 'Umar with regard to Hadith-e-Qirtās
Question
The Shi'ah level four objections against Hadrat 'Umar radiyallahu 'anhu
as regards the Hadith-e-Qirtās:
1 تلخيص الحبير: 2\135.
481

1. He rejected a bequest because when Rasūlullah sallallahu 'alayhi
wa sallam said: "Bring a pen and paper" it was a bequest.
2. He attributed futile talk to Rasūlullāh sallallahu 'alayhi wa
sallam.
3. He raised his voice over the voice of Rasūlullah sallallahu 'alayhi
wa sallam and thereby acted against the order of Allah: "Do not
raise your voices over the voice of the Prophet".
4. He rejected Hadith when he said: "The Book of Allah is
sufficient for you."
What are the replies to these objections?
Answer
اشتد برسول الله صلى الله عليه وسلم وجعه فقال: ائتونى أكتب لكم كتابا لن تضلوا بعده
أبدا. فتنازعوا، ولا ينبغى عند نبى تنازع، فقالوا ما شأنه أهجر استفهموه فذهبوا يردون
عليه ... الخ.
When Rasūlullah's pain intensified, he said: "Bring me [pen and paper] so that
I could write something after which you will never go astray." Those who were
present began arguing with each other whereas it is inappropriate to argue in
the presence of a Prophet. Some people said: "Ask him if he wants to leave us
[and that is why he wants to record his bequest?" They began repeating this to
him ...
لما حضر رسول الله صلى الله عليه وسلم وفى البيت رجال، فقال النبى صلى الله عليه وسلم:
هلموا أكتب لكم كتابا لا تضلوا بعده. فقال بعضهم إن رسول الله صلى الله عليه وسلم
قد غلبه الوجع وعندكم القرآن، حسبنا كتاب الله. فاختلف أهل البيت واختصموا،
فمنهم من يقول قربوا يكتب لكم كتابا لا تضلوا بعده. ومنهم من يقول غير ذلك، فلما
1
أكثروا اللغو والاختلاف قال رسول الله صلى الله عليه وسلم: قوموا ... الخ.
When Rasūlullah sallallahu 'alayhi wa sallam was on his deathbed and there
were some men there, he said: "Let me write something for you after which you
will never go astray." Someone said: "Rasūlullah sallallahu 'alayhi wa sallam is
overwhelmed by pain and you have the Qur'an with you. The Book of Allah is
sufficient for us." Those of the house began having different views and they
argued. Someone said: "Give him pen and paper so that he could write
1 رواه البخاري: 2\638.
482

something after which you will never go astray." Someone else said something
else. When they became engrossed in too much of talk and arguing, Rasūlullah
sallallahu 'alayhi wa sallam said: "Get up [and leave] ... "
لما اشتد بالنبى صلى الله عليه وسلم وجعه قال: ائتونى بكتاب أكتب لكم كتابا لا تضلوا
بعده. قال عمر إن النبى صلى الله عليه وسلم غلبه الوجع وعندنا كتاب الله حسبنا
فاختلفوا وکثر اللغط. قال: قوموا عنى، ولا ينبغى عندى التنازع.
When Rasūlullah's pain intensified, he said: "Bring me paper so that I could
write something after which you will not go astray." 'Umar radiyallahu 'anhu
said: "Rasūlullāh sallallahu 'alayhi wa sallam is overcome by pain and we have
the Book of Allah with us which is sufficient for us." They began arguing and
voices were raised. Rasūlullah sallallahu 'alayhi wa sallam said: "Get up and
leave; it is not appropriate to argue in my presence."
Reply to the first objection
There are two answers to the first objection: (1) one which constrains
the opposition to furnish a proof (ilzāmī) and (2) the other is academic.
(1) If any Shi'ah tries to derive rejection of divine revelation from this
incident, then similar incidents occurred with Hadrat 'Alī radiyallahu
'anhu as well. Thus, whatever reply they give to those incidents, we
will give the same to the above incident. Observe the following
incidents related to Hadrat 'Alī radiyallahu 'anhu:
(a) When Rasūlullāh sallallahu 'alayhi wa sallam was in his final illness,
he said to 'Alī radiyallahu 'anhu:
أن آتير بطبق يكتب فيه ما لا تضل امت من بعده قال وخشيت أن تفوتنى نفسه قال قلت
أنى أحفظ واعى قال أوصى بالصلاة والزكاة وماملكت أيمانكم. (رواه أحمد فى مسنده
. ( 9 . 1
He asked me to bring a slate on which he will write something after which his
ummah will not go astray. I feared that if I were to go to bring it, he might pass
away in the meantime. So I said: "I will memorize and remember whatever you
say." He said: "I advise you to be mindful of salah, zakah and the slaves which
you own."
(b) When Rasūlullah sallallahu 'alayhi wa sallam woke up Hadrat 'Alī
radiyallāhu 'anhu for tahajjud salah, he replied:
1 رواه البخاري، كتاب العلم: 2311.
483

ما نصلى الا ما كتب الله. (رواه النسائي: ٢٤٠/١ باب الترغيب فى قيام الليل).
We only perform what Allah made compulsory on us.
(c) When the peace treaty was being drawn at Hudaybiyah, Rasūlullah
sallallahu 'alayhi wa sallam asked Hadrat 'Alī radiyallahu 'anhu to erase
the word "Rasūlullah" but he refused.
صحيح البخارى باب عمرة القضاء (٦١٠/٢) قال لعلى أمح رسول الله قال على لا والله لا
أمحو.
He said to 'Alī: "Erase 'Rasūlullah'." 'Alī said: "By Allah I will not erase it."
(d)
وروى محمد بن بابويه فى الأمالى والديلمى فى ارشاد القلوب أن رسول الله صلى الله عليه
وسلم أعطى فاطمة رضي الله عنها سبعة دراهم وقال أعطيها عليا ومريم أن يشترى لأهل
بيته طعاما فقد غلبهم الجوع فأعطتها عليا وقالت ان رسول الله صلى الله عليه وسلم
أمرك أن تبتاع لنا طعاما فأخذها على رضي الله عنه وخرج من بيته ليبتاع طعاما لأهل
بيته فسمع رجلا يقول من يقرض الملى الوفى فأعطاه الدراهم. (تحفة اثنا عشرية ص ٥٩٥).
... Rasūlullāh sallallahu 'alayhi wa sallam gave seven dirhams to Fātimah
radiyallahu 'anhā and said to her: "Give this money to 'Alī and tell him to buy
food for his family because they are suffering from hunger." She gave the
money to 'Alī and said: "Rasūlullah sallallahu 'alayhi wa sallam orders you to
buy food for us." 'Alī took the money and left his house to buy food for his
family. He heard a man calling out: "Who will give a loan for a long time to a
person who pays back?" 'Alī gave the dirhams to the man.
The fact of the matter is that Hadrat 'Umar radiyallahu 'anhu did not
reject divine revelation, instead, he advised. This was a matter of
ijtihād and Rasūlullāh sallallahu 'alayhi wa sallam used to accept his
views in such matters, as was the case with the pure wives of
Rasūlullāh sallallahu 'alayhi wa sallam observing hijab and so on.
Thus, what he said was as an advice. If Rasulullah sallallahu 'alayhi wa
sallam did not want to accept his advice, he would have rejected it.
However, he accepted his view. If Rasūlullah sallallahu 'alayhi wa sallam
really wanted it to be written down, he would have got it done because
he remained alive for five days after this incident, but he did not even
mention it again.
484

Hadrat 'Umar radiyallahu 'anhu was like a minister and adviser to
Rasūlullāh sallallahu 'alayhi wa sallam. There were times when
Rasūlullāh sallallahu 'alayhi wa sallam used to accept his advice and
times when he did not. For example, when he expressed the view that
'Abdullah ibn Ubayy ibn Salūl [the leader of the hypocrites] should be
killed, Rasūlullāh sallallahu 'alayhi wa sallam did not accept his view.
When he advised that Hatib ibn Abī Balta'ah should be killed, he
accepted his advice. When he said that poetry should not be rendered
in the masjid, his view was not accepted. However, most of his
counsels used to be accepted, e.g. his advice regarding the
performance of salah at Maqām Ibrahim, not performing janāzah salāh
for the hypocrites, the pure wives of Rasūlullah sallallahu 'alayhi wa
sallam to observe hijab, and so on. All these views of Hadrat 'Umar
radiyallāhu 'anhu were accepted. Even in this case, Rasūlullah sallallahu
'alayhi wa sallam accepted his advice and gave up his intention of
writing something down. Despite living for five days after this,
Rasūlullah sallallahu 'alayhi wa sallam made no mention of writing
anything down.
قال عمر رضي الله عنه: وافقت ربي في ثلاث: في مقام إبراهيم وفي الحجاب وفي أسارى
1
بدر.
'Umar radiyallāhu 'anhu said: My views coincided with Allah's on three issues:
the Magam Ibrahim, the order to observe hijab and the prisoners of Badr.
قال رسول الله صلى الله عليه وسلم ما من نبي إلا وله وزيران من أهل السماء ووزيران من
أهل الأرض. فأما وزيراي من أهل السماء فجبرئيل وميكائيل، وأما وزيراي من أهل
الأرض فأبو بكر وعمر رضي الله عنهما. 2
Rasūlullāh sallallahu 'alayhi wa sallam said: Every Prophet has two ministers
from the heavens and two on earth. My two ministers from the heavens are
Jibra'il and Mīkā'il, and my two ministers on earth are Abu Bakr and 'Umar
radiyallāhu 'anhumā.
To sum up, Hadrat 'Umar radiyallahu 'anhu did not reject the words of
Rasūlullāh sallallahu 'alayhi wa sallam. Rather, he was more concerned
about Rasulullah's comfort, ease and not having to bear any
discomfort and stress during his severe illness. To take the opposite
1 بخاري شريف: 5811، باب ما جاء في القبلة، ومسلم شريف: 27912، باب فضائل عمر.
2 أخرجه الترمذي: 2\208.
485

meaning and say that he rejected Rasulullah's order stems from
fanaticism and hatred [for 'Umar radiyallahu 'anhu]. Every person tries
to save his beloved who is ill from having to bear any pain and
discomfort. If a sick person - despite his severe condition - wants to
bear some discomfort for the benefit of those who are present, then
they try to defer it and convince him into thinking that there is no
need for him to worry about such matters. This practice is quite often
found among the pious elders.1
فلو كان ما يكتبه في الكتاب مما يجب بيانه وكتابته لكان النبي صلى الله عليه وسلم يبينه
ويكتبه ولا يلتفت إلى قول أحد فإنه أطوع الخلق له فعلم أنه لما ترك الكتاب لم يكن
الكتاب واجبا ولا كان فيه من الدين ما تجب كتابته حينئذ إذ لو وجب لفعله ولو أن عمر
رضي الله عنه اشتبه عليه أمر ثم تبين له أو شك في بعض الأمور فليس هو أعظم ممن يفتي
ويقضي بأمور ويكون النبي صلى الله عليه وسلم قد حكم بخلافها مجتهدا في ذلك 2
Reply to the second objection
It is not mentioned in any authentic Hadith that Hadrat 'Umar
radiyallāhu 'anhu attributed foolish talk to Rasūlullah sallallahu 'alayhi
wa sallam. The narrations state that some people did say this (i.e. those
who agreed that it should be written down). Furthermore, the
question is posed to demonstrate negation. In other words: "Do you
think Rasūlullah sallallahu 'alayhi wa sallam is confused and saying
something futile? Most certainly not!" This incident is quoted in
Bukhārī - six places where it is quoted contain the interrogative letter
hamzah and one place does not contain it. The interrogative letter
hamzah will be considered to be there in the place which does not
contain it.
To claim that Hadrat 'Umar radiyallahu 'anhu attributed pointless
statements to Rasūlullāh sallallahu 'alayhi wa sallam is also a baseless
claim. First of all, where is it established with certainty that the words
were really said by Hadrat 'Umar radiyallahu 'anhu? Most أهجر استفهموه
of the narrations contain the word Wal (they said). It is possible that
1 Tuhfah Ithnā 'Asharīyyah (Urdu), p. 592.
2 منهاج السنة: 13613.
486

those who were talking about bringing pen and paper said this to
strengthen their view. Or it could be an interrogative of negation.1
ومنها أن يكون الهجر في هذا الكلام بمعنى الفراق لا بمعنى الهذيان، وقد صرح علماء
اللغة بأن قولهم هجر يهجر يستعمل بمعنى الترك والمفارقة أيضا، راجع تاج العروس،
فالمراد "استفهموا رسول الله هل هو يفارقنا حيث أمرنا بكتابة وصيته".2
Another meaning of the words أهجر استفهموه could be: Ask him if he has
given up his intention of writing. Or they could mean: Is he about to
leave this world?
Reply to the third objection
The meaning of the Qur'anic verse: "Do not raise your voices over the
voice of the Prophet" is that when Rasūlullah sallallahu 'alayhi wa sallam
speaks, you must not raise your voice. In the above incident,
Rasūlullāh sallallahu 'alayhi wa sallam was silent and the people were
speaking with raised voices. There is therefore no objection [against
Hadrat 'Umar radiyallahu 'anhu].
It is prohibited to raise the voice and scream over that of Rasūlullah's.
No one did this in the above incident - neither Hadrat 'Umar
radiyallahu 'anhu nor anyone else. In the course of mutual discussions,
debates and arguments, voices always used to be raised in the
presence of Rasūlullah sallallahu 'alayhi wa sallam; he never prohibited
this. In fact, the permissibility of such discussions can be gauged from
references of the Qur'an. First of all, Allah ta'ālā says:
لا ترفعوا اصواتكم فوق صوت النبي.
Do not raise your voices over the voice of the Prophet.3
Allāh ta'ālā did not say:
لا ترفعوا اصواتكم فيما بينكم عند النبي.
Do not raise your voices in the course of your mutual discussions in the
presence of the Prophet.
Secondly, the verse continues thus:
' Tuhfah Ithnā 'Asharīyyah (Urdu), p. 597.
2 تكملة فتح الملهم: 2\145.
3 Sūrah al-Hujurāt, 49: 2.
487

کجھر بعضكم بعضا.
... as you speak loudly to each other.
This clearly shows that mutual raising of voices is permissible.
Furthermore, where does it show that Hadrat 'Umar radiyallahu 'anhu
was the first to raise his voice and that he was the cause of the
argument? There was a large group of people in that room, and when
many people are speaking, there is a need to raise one's voice.1
Reply to the fourth objection
When Hadrat 'Umar radiyallahu 'anhu said: "The Book of Allah is
sufficient for you", he meant that the Qur'an is sufficient to develop
our beliefs, character, principles and unity. He was making reference
to the verse:
واعتصموا بحبل الله جميعا ولا تفرقوا.
Hold on firmly to the rope of Allah altogether and do not sow dissension.2
Another answer which appears to be more preferable is that Hadrat
'Umar radiyallahu 'anhu meant that it is enough to record the Qur'an
and it is not necessary to record Hadith. This is because the Qur'an
used to be written during the era of Rasūlullah sallallahu 'alayhi wa
sallam while not much attention was paid to the recording of Hadith.
There were scribes who used to write the Qur'an. It was as though it
was essential to write the Qur'an. So what Hadrat 'Umar radiyallahu
'anhu meant was that if there is anything to be written, it is the Book of
Allah; it is essential to write it down. The incident under discussion
contains the words "Book of Allah" and not "Qur'an" so that reference
is made to the writing of the Qur'an.
Furthermore, what need was there for Rasūlullah sallallahu 'alayhi wa
sallam to bear hardships for something which was not necessary at all.
He should rather take a rest. The following statement makes a clear
reference to this:
إن رسول الله قد غلبه الوجع وعندنا کتاب الله حسبنا.
Rasūlullāh sallallahu 'alayhi wa sallam is overcome by pain and we have the
Book of Allah with us which is sufficient for us.1
1 Tuhfah Ithnā 'Asharīyyah (Urdu), p. 600.
2 Sūrah Āl 'Imran, 3: 103.
488

Allāh ta'ālā knows best.
Dogs bark at Hadrat 'A'ishah at Hau'ab
Question
What is the status of the narration which mentions dogs barking at
Hadrat 'A'ishah radiyallahu 'anha at a place called Hau'ab?
Answer
The Musnad of Imam Ahmad rahimahullah contains the following:
حدثنا عبد الله حدثنى أبى حدثنا يحيى (ابن سعيد، ثقة) عن إسماعيل (ابن أبي خالد، ثقة)
حدثنا قيس (ابن أبي حازم، ثقة، وقال يحيى: منكر الحديث) قال لما أقبلت عائشة بلغت
مياه بنى عامر ليلا نبحت الكلاب قالت أى ماء هذا قالوا ماء الحوأب (بئر في الطريق بين
البصرة ومكة المكرمة، سمي بالحوأب بنت كلب بن وبرة القضاعية)، قالت ما أظننى إلا
أنى راجعة. فقال بعض من كان معها بل تقدمين فيراك المسلمون فيصلح الله عز وجل ذات
بينهم. قالت إن رسول الله -صلى الله عليه وسلم - قال لنا ذات يوم: كيف بإحداكن تنبح
عليها كلاب الحوأب. 2
أخرجه الحاكم (12013)، وابن حبان (6732)، وأبو يعلى (4868)، وابن أبي شيبة
(28926)، وإسحاق بن راهويه (1569).
... When 'A'ishah proceeded, she reached the well of the Banū 'Amir at night,
and the dogs began barking. She asked: "Which well is this?" The people said:
"It is the Hau'ab well (on the road between Basra and Makkah)." She said: "I
think I will most certainly have to go back." Some of those who were with her
said: "You ought to proceed so that the Muslims may see you and Allah ta'ālā
will reconcile them [through you]." She said: Rasūlullah sallallahu 'alayhi wa
sallam said to us one day: "How will it be when the dogs of Hau'ab bark at one
of you !? "
The chain of this Hadith is authentic according to most 'ulama' such as
Ibn Hibban, Hakim, Imam Dhahabī, Hafiz Ibn Hajar, Hāfiz Ibn Kathīr,
'Allamah Haythamī [from the past scholars]; and by Shaykh Shu'ayb,
1 Ibid. p. 593.
2 مسند أحمد: 5216.
489

Shaykh Ahmad Shakir, Shaykh Muhammad 'Awamah, Ma'mūn as-
Sāgharjī, Husayn Aslam Asad and others from the latter day scholars.1
This Hadith is narrated by several people, e.g.
1. Hadrat 'Abdullah ibn 'Abbās radiyallahu 'anhu and its chain is
authentic.2
2. The mursal narration of Tā'ūs ibn Kaysan.3
3. The narration of Hadrat 'A'ishah radiyallahu 'anhā.4
In addition to the above, the 'ulama' present a few supporting
narrations. These are left out for the sake of brevity. However, some
scholars say that this narration is weak and munkar. Most of its chains
contain Qays ibn Abī Hazim about whom there are certain
reservations.
Yahya ibn Sa'īd al-Qattān said that Qays ibn Abī Hazim is munkar al-
Hadith and that the present Hadith is from among his munkar
narrations. Tahdhīb al-Kamāl states:
(وقيس بن أبي حازم وإن وثقه البعض لكن) قال علي بن المديني: قال لي يحيى بن سعيد:
قیس بن أبي حازم منکر الحدیث - ثم ذكر له یحیی أحاديث مناکیر منها حدیث کلاب
الحوأب - وقال أبو سعيد الاشج: سمعت أبا خالد الاحمر يقول لعبدالله بن نمير: يا أبا
هشام أما تذكر إسماعيل بن أبي خالد وهو يقول: حدثنا قيس بن أبي حازم هذه الاسطوانة
يعني أنه في الثقة مثل الاسطوانة. وقال يحيى بن أبي غنية: حدثنا إسماعيل بن أبي خالد،
قال: کبر قيس بن أبي حازم حتى جاز المئة بسنين كثيرة حتى خرف وذهب عقله.قال:
فاشتروا له جارية سوداء أعجمية، قال: وجعل في عنقها قلائد من عهن وودع وأجراس من
1 أنظر: تعليقات مسند أحمد، رقم 24254، 24654، وتعليقات سير أعلام النبلاء (2\177، و 20014)،
ومجمع الزوائد (47417)، وفتح الباري (13\69)، وتعليقات مسند أبي يعلى (4868)، وتعليقات مصنف ابن
أبي شيبة، وغيرها.
2 مصنف ابن أبي شيبة (3894)، ومسند بزار (4777).
3 مصنف عبد الرزاق (20753).
4 المعجم الأوسط (6272)، قال الهيثمي في المجمع (51218): رجاله وثقوا، وفي بعضهم ضعف.
490

نحاس، قال: فجعلت معه في منزله وأغلق عليه باب، قال: فكنا نطلع إليه من وراء الباب
وهو معها، قال: فيأخذ تلك القلائد فيحركها بيده ويعجب منها، ويضحك في وجهها .!
Qays ibn Abī Hazim was over 100 years old and was confusing things.
Yes, Imam Bukhārī and Imam Muslim accept some of his narrations
occasionally when they know that they are from his preserved
narrations, and they deal with virtues, battles, tafsir and so on. This
point is mentioned in the introduction to Tahrir at-Tagrib:
أنهما أي البخاري ومسلما انتقيا من رواية بعض المتكلم فيهم أحاديث يعلمان أنهم قد
حَفِظُوها، وهي غالبا في غير الحلال والحرام، كالتفسير والمغازي والأدب والرقاق
والفضائل.2
The narration which states that Marwan killed Hadrat Talhah
radiyallahu 'anhu is also from among the munkar narrations of Qays
because the erudite scholars reject this. Ibn Kathir rahimahullah also
gives preference to the view that Marwan did not kill Hadrat Talhah
radiyallahu 'anhu. Rather, an unknown arrow struck him and he
became a martyr in this way.3
The other point in this regard is that Marwan and Hadrat Talhah
radiyallahu 'anhu belonged to the same group in the Battle of Jamal;
why, then, did Marwan kill him?4
Some of the chains contain 'Abd ar-Rahman ibn Salih regarding whom
the Muhaddithun say that he is a Shi'ah. This narration is therefore
weak and munkar, this is especially so when a Shi'ah reports
something against Hadrat 'A'ishah radiyallahu 'anha then it is not
reliable.
حديث اخر ان عائشة مرت بماء يقال له الحوأب فسمعت نباح الكلاب فقالت ردوني فاني
سمعت رسول الله ( صلى الله عليه وسلم ) يقول كيف بإحداكن اذا نبحت عليها كلاب
1 تهذيب الكمال: 489615124، وسير أعلام النبلاء: 20114، وتهذيب التهذيب: 33718، والكشاف:
.347\2
2 مقدمة تحریر تقریق التهذيب، ص 29، للشيخ شعیب، والشيخ بشار عواد.
3 البداية والنهاية: 26417-265.
4 وللمزيد أنظر: العواصم من القواصم، ص 159، وصدق النبأ في بيان حقيقة عبد الله بن سبأ: 1 95،
وتاريخ الأمم والملوك: 21515، وتاريخ خليفة: 431.
491

الحوأب. قال المصنف يرويه عبد الرحمن بن صالح الازدي الكوفي قال موسى بن هارون
يروي احاديث سوء في مثالب الصحابة وقال ابن عدي احترق بالتشيع.1
Imām Ibn Abī Hatim also has objections to this narration. He says:
قال أبي: لم يرو هذا الحديث غير عاصم بن قدامة وهو حديث منكر، لا يروي من طريق
2
غیره.
In other words, this Hadith is munkar.
From among the historians, Ibn Jarīr Tabarī related this incident but
his chain contains some narrators who are Shi'ah, others who are
weak and yet others who are unknown. Therefore this narration too is
unacceptable.
حدثني إسماعيل بن موسى الفزاري (متهم بالرفض) قال أخبرنا علي بن عابس الازرق
(ضعيف ليس بشيء) قال حدثنا أبو الخطاب الهجري (مجهول) عن صفوان بن قبيصة
الاحمسي قال حدثني العربي صاحب الجمل (مجهول) قال بينما أنا أسير على جمل إذ عرض
لي را کب (مجهول) فقال یا صاحب الجمل تبیع جملك قلت نعم ... الخ. 3
However, the question which remains is that most scholars consider
this narration to be authentic. What, then, is its meaning?
The answer is that those who say that it is authentic do so after relying
on Qays ibn Abī Hazim because he is reliable. However, his memory
deteriorated in the latter part of his life and it is not known with
certainty whether he narrated this incident before his memory
deteriorated or after. If he narrated it after, then it cannot be relied
upon. If we were to accept that it was narrated before, we do not know
whether he was present when the incident occurred or not. From the
wording of the Hadith is seems that he was not present. So the
question arises, who did he relate this incident from?
Based on all these possibilities, it is far-fetched to say that this
narration is authentic.
1 العلل المتناهية: 84912. وللمزيد من البحث أنظر: الكامل لابن عدي: 32014، والتهذيب: 17916، ذخيرة
الحفاظ: 192214.
2 علل الحديث: 42612.
3 تاريخ الأمم والملوك: 15 170، تاريخ ابن الأثير: 21013، وتاريخ ابن خلدون: 1\675.
492

Even if the narration was accepted, the rational answer to it is that this
narration does not contain any prohibition about passing through the
watering-hole of the Banu 'Amir nor is there any reference to this.
Rather, the point which is learnt from it is that Rasūlullah sallallahu
'alayhi wa sallam said -as a prediction - to his pure wives that one of
them will experience this calamity.
In reality, the Battle of Jamal was certainly a serious calamity which
proved detrimental to the pure wife of Rasūlullah sallallahu 'alayhi wa
sallam. The actual purpose of the journey was to reconcile the Muslims
as proven from the narration of Imam Ahmad and others:
عسى الله عز وجل أن يصلح بك بين الناس.1
Shah 'Abd al-'Azīz Muhaddith Dehlawī rahimahullāh makes reference to
this in Tuhfah Ithnā 'Asharīyyah (refer to it on page 332).
وقيل: بذا لأم زمل التي ارتدت وخرجت وقاتلها خالد بن الوليد، كما نقل الشيخ محمد أبو
اليسر عابدين عن كتاب سيف أن أم زمل سلمى بنت مالک سبيت ووببت لعائشة،
فأعتقها فكانت تكون عنديا، وقد كان النبي صلى الله عليه وسلم دخل عليهن فقال: إن
إحداكن تستنبح كلاب أبل الحوأب، ثم رجعت سلمى إلى قومها وارتدت، وجمعت الجموع
لقتال المسلمين، فبلغ ذلك خالداً فسار إليها واقتتل الفريقان قتالاً شديداً وبي راكبة على
جمل أمها فقتلت بمن معها عند الحواب. (أغاليط المؤرخين، ص ١٦١).
Allāh ta ālā knows best.
We have returned from a lesser jihad to a greater jihad
Question
Is the following a Hadith or a statement. If it is a Hadith, is it
authentic?
رجعنا من الجهاد الأصغر إلى الجهاد الأ کبر.
We have returned from a lesser jihad to a greater jihād.
Answer
This Hadīth is quoted by Imam Ghazzalī in Ihyā' al-'Ulūm (3/7). The
opinions of the Muhaddithun with regard to it are as follows:
1 مسند أحمد، رقم 24654.
493

قال الحافظ زين الدين العراقي: حديث "رجعنا من الجهاد الأصغر إلى الجهاد الأكبر" البيهقي
في الزهد (لم أجده فيه بهذا اللفظ) من حديث جابر، وقال: هذا إسناد فيه ضعف.١
Kashfal-Khifã':
قال الحافظ ابن حجر في تسديد القوس: هو مشهور على الألسنة وهو من كلام إبراهيم بن
عبلة انتهى. وأقول: الحديث في الإحياء قال العراقي رواه البيهقي بسند ضعيف عن جابر
ورواه الخطيب في تاريخه (523113، وابن الجوزي في ذم الهوى: 3911،* والبيهقي فؤ الزهد
374) عن جابر بلفظ قدم النبي صلى الله عليه وسلم من غزاة فقال عليه الصلاة
والسلام: قدمتم خير مقدم وقدمتم من الجهاد الأصغر إلى الجهاد الأكبر قالوا : وما الجهاد
الأكبر؟ قال : مجاهدة العبد هواه ، انتهى ، والمشهور على الألسنة رجعنا من الجهاد الأصغر
إلى الجهاد الأكبر دون باقیه ففیه اقتصار انتهى.2
... When Rasūlullāh sallallahu 'alayhi wa sallam returned from a military
expedition, he said: "You have returned to an excellent place. You have
returned from a lesser jihād to a greater jihād." The Sahābah asked: "What is
the greater jihad?" He replied: "When a servant strives against his desires."
Al-Fath as-Samāwī:
قال الحافظ ابن حجر: هومن رواية على بن إبراهيم عن يحيى بن يعلى عن ليث بن أبي سليم
والثلثة ضعفاء وأورده النسائي فى الكنى (كذا فى تخريج الكشاف: ٣٩٦/٢، وأخرجه ابن
عساكر فى التاريخ: ٤٣٨/٦، والمزى فى تهذيب الكمال: ١٤٤/٢، عن أبى مسعود محمد بن زياد)
من قول إبراهيم بن أبي عبله أحد التابعين من أهل الشام، انتهى. (الفتح السماوى: ٨٥١/٢،
للمناوى، مطبعة دار العاصمة، وكذا فى سير أعلام النبلاء: ٣٢٥/٦).
The crux of the above quoted texts is that Imam Nasa'ī, Hafiz Ibn Hajar
and others said that this statement is popularly made by people, it is
not a Hadith. However, the following words are from a marfu' Hadith:
قدمتم خير مقدم وقدمتم من الجهاد الأصغر إلى الجهاد الأكبر ...
1 المغني للعراقي: 713.
2 كشف الخفاء: 42411.
494

You have returned to an excellent place. You have returned from a lesser jihād
to a greater jihād ...
Khatib Baghdadī, Bayhaqi and others narrate it as a marfu' Hadith
from Hadrat Jābir radiyallahu 'anhu. However, Hafiz Ibn Hajar
rahimahullah states that it is weak because it contains three weak
narrators. 'Allāmah Ālūsī rahimahullah said that its chain contains a
bearable weakness.1
Allāh ta ālā knows best.
Had you not been the Amir al-Mu'minin ...
Question
Hadrat Umm Kulthum bint 'Alī bint Fatimah said to Hadrat 'Umar
لو لا أنك أمير المؤمنين للطمت عينيك .: radiyallahu anhu
Had you not been the Amir al-Mu'minin I would have hit you on your eyes.
What is the status of this narration?
The gist of this story is that Hadrat 'Umar radiyallahu 'anhu proposed to
Hadrat 'Alī radiyallahu 'anhu for his daughter and the daughter of
Hadrat Fatimah radiyallahu 'anhā, Umm Kulthum. Hadrat 'Alī
radiyallahu 'anhu offered the excuse that she was too young. Hadrat
'Umar radiyallahu 'anhu said to him that he is desirous of becoming
attached to the family of Rasulullah sallallahu 'alayhi wa sallam. Hadrat
'Alī radiyallahu 'anhu said that he will send her to him and, if she likes,
she will be his wife. When Umm Kulthum came to Hadrat 'Umar, he
went forward and exposed her calf. She said: "Had you not been the
Amīr al-Mu'minin I would have hit you on your neck." It is far-fetched
for Hadrat 'Umar radiyallahu 'anhu to have done this before the
marriage. This narration is briefly mentioned on the marginal notes of
Bukhārī Sharīf (1/403).
Answer
This Hadith is mentioned in several books in various words, but its
chain is one:
سفيان بن عيينة عن عمرو بن دينار عن أبي جعفر أن عمر رضي الله عنه خطب إلى علي
ابنته ... الخ.
1 روح المعاني: 17\209.
495

Hadrat Abū Ja'far Muhammad ibn 'Alī al-Baqir relates this incident but
there is a lengthy period between him and Hadrat 'Umar radiyallahu
'anhu. He was born in 56 A.H. while Hadrat 'Umar radiyallahu 'anhu was
martyred in 23 A.H. This Hadith is therefore munqati'.
Observe the above narration in the different books in its various
wordings:
Musannaf 'Abd ar-Razzaq:
عبد الرزاق عن ابن عيينة عن عمرو بن دينار عن أبي جعفر قال: خطب عمر رضي الله
عنه إلى علي رضي الله عنه ابنته ، فقال: إنها صغيرة، فقيل لعمر : إنما يريد بذلك منعها،
قال: فكلمه، فقال علي: أبعث بها إليك فإن رضيت فهي امرأتك، قال: فبعث بها إليه، قال:
فذهب عمر فكشف عن ساقها، فقالت: أرسل، فلولا أنك أمير المؤمنين لصككت
عنقك. 1
... 'Umar radiyallahu 'anhu proposed to 'Alī radiyallahu 'anhu for his daughter.
He said: "She is still young." Someone said to 'Umar: "He is only saying that
because he does not want to marry her to you." 'Umar spoke to 'Alī who then
said: "I will send her to you. If she agrees, she is your wife." 'Alī then sent her
to 'Umar. He tried to expose her calf so she said: "Stop. Had you not been the
Amīr al-Mu'minin I would have hit you on your neck."
Al-Isābah:
وقال بن أبي عمر المقدسي حدثني سفيان عن عمرو عن محمد بن علي أن عمر خطب إلى
علي ابنته أم كلثوم فذكر له صغرها فقيل له إنه ردك فعاوده فقال له علي أبعث بها إليك فإن
رضيت فهي امرأتك فأرسل بها إليه فكشف عن ساقها فقالت مه لولا إنك أمير المؤمنين
للطمت عينيك.2
... 'Umar went to expose her calf. She said: "Stop. Had you not been the Amir al-
Mu'minīn I would have hit you on your eyes."
Sunan Sa'īd ibn Mansūr:
1 مصنف عبد الرزاق: 6\163.
2 الإصابة: 8 465.
496

حدثنا سعيد قال: نا سفيان عن عمرو بن دينار عن أبي جعفر قال: خطب عمر بن الخطاب
رضي الله عنه ابنة علي رضي الله عنه ... الخ.1
Nayl al-Awtar and at-Talkhis al-Hubayr both make mention of
Muhammad ibn 'Alī al-Hanafiyyah while the original chain mentions
Abū Ja'far; and Abū Ja'far is not the kunnīyyat of Muhammad ibn 'Alī
al-Hanafīyyah, it is Abul Qasim as stated in Tahdhīb al-Kamāl (26/148).
Al-Istī'āb:
أم كلثوم بنت علي بن أبي طالب ولدت قبل وفاة رسول الله صلى الله عليه وسلم. أمها
فاطمة الزهراء بنت رسول الله صلى الله عليه وسلم خطبها عمر بن الخطاب إلى علي بن أبي
طالب، فقال له: إنها صغيرة فقال له عمر: زوجنيها. يا أبا الحسن، فإني أرصد من كرامتها ما
لا يرصده أحد. فقال له علي: أنا أبعثها إليك فإن رضيتها فقد زوجتكها فبعثها إليه ببرد،
وقال لها: قولي له: هذه البرد الذي قلت لك: فقالت: ذلك لعمر فقال: قولي له قد رضيت
رضي الله عنك ووضع يده على ساقها فقالت: أتفعل هذا لولا أنك أمير المؤمنين لكسرت
أنفك ... الخ 2
... He placed his hand on her calf. She said: "How can you do that? Had you not
been the Amir al-Mu'minin I would have broken your nose ...
وعلى هامش سير أعلام النبلاء: محمد (أبو جعفر) لم يدرك عمر (فالحديث منقطع). 3
Allāh ta ālā knows best.
Were it not for Mu'adh, 'Umar would have been destroyed
Question
It is said that Hadrat 'Umar radiyallahu 'anhu said:
لولا معاذ هلك عمر.
Were it not for Mu'adh, 'Umar would have been destroyed.
لولا علي لهلك عمر.
1 سنن سعيد بن منصور: 14711، وكذا في الإستيعاب: 4\1955.
2 الإستيعاب لابن عبد البر: 4\1954.
3 حاشية سير أعلام النبلاء: 40314 نقلا عن ابن عساكر: 15\351.
497

Were it not for 'Alī, 'Umar would have been destroyed.
Are these statements established?
Answer
The first narration
This is mentioned in several books but its chain reads as follows:
عن أبي سفيان عن بعض أشياخه.
'Allāmah Ibn Hazm refutes it in al-Muhallā. He writes:
وهذا أيضا باطل لأنه عن أبي سفيان وهو ضعيف .. عن أشياخ لهم وهم مجهولون فبطل هذا
القول.
In other words, this narration is baseless because it is narrated by Abū
Sufyan who is weak, and he narrates from certain elders who are all
unknown.
أخرجه البيهقي في السنن الكبرى (44317)، وعبد الرزاق (13454)، وسعيد بن منصور
(1930)، وابن أبي شيبة (29408)، والدارقطني (2876)، وابن عساكر في التاريخ
(422158) كلهم من طريق الأعمش عن أبى سفيان (صدوق، وأحاديث الأعمش عنه
مستقيمة) قال: حدثنى اشياخ (مجهولون) منا قالوا جاء رجل إلى عمر بن الخطاب رضى الله
عنه فقال يا امير المؤمنين انى غبت عن امرأتي سنتين فجئت وهى حبلى فشاور عمر رضى
الله عنه ناسا في رجمها فقال معاذ بن جبل رضی الله عنه یا امیر المؤمنین ان کان لك عليها
سبيل فليس لك على ما في بطنها سبيل فاتركها حتى تضع فتركها فولدت غلاما قد خرجت
ثناياه (4) فعرف الرجل الشبه فيه فقال ابني ورب الكعبة فقال عمر رضى الله عنه عجرت
النساء ان يلدن مثل معاذ لولا معاذ لهلك عمر. وهذا اللفظ للبيهقي.
... A man came to 'Umar radiyallāhu 'anhu and said: "O Amīr al-Mu'minīn! I
was gone away from my wife for two years and found her pregnant on my
return." 'Umar radiyallahu 'anhu consulted some people about stoning her to
death. Mu'ādh ibn Jabal radiyallahu 'anhu said: "O Amīr al-Mu'minīn! While
you may be able to establish the truth from her, you cannot establish the truth
from what is in her womb. Leave her until she gives birth." 'Umar left her and
when she gave birth, it was a boy whose teeth had already appeared, and the
husband also noticed that the boy resembled him; so he said: "I take an oath
by the Lord of the Ka'bah, this is my son." 'Umar radiyallahu 'anhu said:
498

"Women are unable to give birth to someone like Mu'adh. Were it not for
Mu'adh, 'Umar would have been destroyed."
ذكره أيضا الإمام المزي في تهذيب الكمال (111128)، والذهبي في سير أعلام النبلاء
(1\452)، وابن حجر في الإصابة (6\108).
قال الإمام ابن حزم في المحلى بالآثار (132110): وذكروا أيضا ما رويناه من طريق عبد
الرزاق عن سفيان الثوري عن الأعمش عن أبي سفيان عن أشياخ لهم عن عمر إلى قوله
فقال عمر رضي الله عنه عجز النساء أن تكون مثل معاذ، لولا معاذ لهلك عمر. قال أبو
محمد: وهذا أيضا باطل لأنه عن أبي سفيان وهو ضعيف عن أشياخ لهم وهم مجهولون.
In short, the seniors from whom Abu Sufyan narrates are unknown.
This statement is therefore weak.
Allāh ta ālā knows best.
The second narration
قال ابن عبد البر في الإستيعاب (110213-1103): قال أحمد بن زهير حدثنا أبي قال:
حدثنا ابن عيينة عن ابن جريح عن ابن أبي ملكية عن ابن عباس قال قال عمر: علي
أقضانا قال أحمد بن زهير: حدثنا عبيد الله بن عمر القواريري حدثنا مؤمل بن إسماعيل
حدثنا سفيان الثوري عن يحيى بن سعيد عن سعيد بن المسيب قال: كان عمر يتعوذ بالله
من معضلة ليس لها أبو الحسن. وقال في المجنونة التي أمر برجمها وفي التي وضعت لستة
أشهر، فأراد عمر رجمها فقال له علي: إن الله تعالى يقول: " وحمله وفصاله ثلاثون شهراً."
الأحقاف 15. الحديث. وقال له: إن الله رفع القلم عن المجنون. الحديث، فكان عمر يقول:
لولا علي لهلك عمر.
... 'Umar radiyallāhu 'anhu used to seek refuge in Allah from a complex issue in
which Abul Hasan ['Alī radiyallahu 'anhu] was not present. There was a mad
woman whom he intended stoning to death and also another who gave birth
within six months. 'Alī radiyallahu 'anhu said to him in this regard: Allah
ta'ālā says: "His remaining in the womb and his weaning are in thirty
months."] 'Alī radiyallahu 'anhu also said to him with regard to the mad
woman: "Allah ta'ala raised the pen from a mad-person [a mad person is not
answerable for his or her actions]." Al-Hadith. Subsequently, 'Umar
1 Sūrah al-Ahqaf, 46: 15.
499

radiyallāhu 'anhu used to say: "Were it not for 'Alī, 'Umar would have been
destroyed."
Hafiz Ibn 'Abd al-Barr rahimahullah quoted the above text with its
chain of transmission and ended it with the word "al-Hadith". He then
followed it with the statement: "Were it not for 'Alī, 'Umar would have
been destroyed." Based on this, we felt that the first part ended at the
word "al-Hadith" and that the statement "Were it not for 'Alī, 'Umar
would have been destroyed" is not included in the previous part.
However, Hadrat Shaykh Muhammad Yunus is of the view that this
statement is part of the previous part.
Even if it is included in the previous part, the chain contains
Mu'ammal ibn Isma'il who is labelled munkar al-Hadith. Furthermore,
there is no supporting narration for the present statement. In such a
case, his narration cannot be reliable.
Hafiz Ibn Taymīyyah rahimahullah said that this addition in this Hadith
is not known.1
We learn from this that he too feels that this addition is not part of the
narration.
Dr. Bashshār 'Awad writes in Tahrir Taqrīb at-Tahdhīb:
مؤمل بن إسماعيل قال البخارى: منكر الحديث، واتفق أبو حاتم وابن سعد والنسائي عمل
اليوم والليلة (٨٥) ويعقوب بن سفيان والدارقطني ومحمد بن نصر المروزي وغيرهم على أنه
كثير الخطأ على الرغم من توثيقهم له فى الجملة لكن من كثر خطؤه وجب مجانبة ما ينفرد
به فيعتبر به فى المتابعات والشوابد. (تحرير تقريب التهذيب: ٤٤٢/٣).
There is another narration in al-Istī āb: "'Umar radiyallahu 'anhu used
to seek refuge in Allah from a complex issue in which Abul Hasan ['Alī
radiyallāhu 'anhu] was not present." However, this narration also has
Mu'ammal ibn Ismā'īl.
We find two types of narrations related to this story concerning
Hadrat 'Umar radiyallahu 'anhu and Hadrat 'Alī radiyallahu 'anhu:
1. Stoning a mad woman.
2.
Stoning a woman who was compelled.
1 Minhāj as-Sunnah, vol. 6, p. 45.
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