QURAN AND HADITH REGARDING AHLEL BAIT

 

 

 

Thaqalain - Part 13

 

 

From: "Mohammed Yusuf Jaffer"

To: zanzinet

Subject: Thaqalain part 13

Date: Tue, 21 Apr 1998 11:27:54 PDT

 

 

Assalamun alaikum

 

Today we continue with the Thaqalain Part 13

 

 

AHLEL BAIT WITH COMPANIONS (II)

 

 

Prophet Muhammad (s.a.w) with  Abu Bakr (r.a) and Umar (r.a)  - (II)

 

 

SURA HUJURAT  49:1-2

 

[Shakir 49:1] O you who believe! be not forward in the presence of Allah and His Messenger, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing.
[Shakir 49:2] O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive.
 

 

In volume 6 page 46 of his Sahih, in "The Chapter on the Interpretation of Sura al-Hujurat of the Qur'an", al-Bukhari relates that Nafi' b. 'Umar reported from Ibn Abi Malika that "The two pious ones, i.e., Abu Bakr (r.a) and 'Umar (r.a) were very nearly destroyed, for they raised their voices in the presence of the Prophet (s.a.w) when the delegation from Banu Tamim came to him; one of the two recognized [as their leader] al-Aqra b.Habis, the brother of Banu Majasha, and the other recognized another person. Nafi' said: 'I don't remember his name' whereupon Abu Bakr said to 'Umar: 'You only wish to contradict me'. He replied: 'I did not wish to contradict you'. And their voices rose [in argument] over  that matter, and Allah revealed: 'O you who believe, do not raise your voices ...'. Ibn Zubayr [later] said: 'After this, 'Umar's voice was not heard by the Prophet to the extent that the Prophet (s.a.w) had to ask what he had said. And he ['Umar] didn't mention [the matter] about his father, I mean Abu Bakr'".

 

Similarly, in volume 8, page 145 in "The Chapter concerning Adherence to the Qur'an and the Sunna" under the heading of "What is Disliked about getting Embroiled [in Argument] and Contention" al-Bukhari relates: Similarly, in volume 5, page 116 in the "Section on Military Campaigns (the delegation of Banu Tamim)" al-Bukhari in his Sahih

 

Ibn Abi Malika said that Ibn al-Zubayr [later] said: "Thereafter 'Umar didn't mention the matter regarding his father, i.e., Abu Bakr, and whenever he spoke to the Prophet about something, he would do so in a whisper and could not be heard to the extent that the Prophet had to tell him to speak up".

 

It is apparent from these narrations that Abu Bakr and 'Umar did not behave in a proper way, i.e., in accordance with proper Islamic conduct in the presence of the Prophet (s.a.w) and allowed themselves to advance in front of Allah and His Prophet without permission; nor did the Prophet of Allah (s.a.w) ask for their views in appointing anyone from Banu Tamim as a leader; then, they were not content until they were arguing in his presence and their voices had risen in front of him (s.a.w)with no respect or care for what is customarily decreed by good character and morals, values of which none of the companions could have been ignorant and which they could not have ignored after Allah's Prophet (s.a.w) committed his life to their education and upbringing.

 

Had this event occurred in the early days of Islam, we would have sought to find an excuse for the two shaykhs and would have tried to find some explanation for this. But the reports have been indubitably established that the event occurred in the last days of the Prophet (S.A.W.), since the delegation from Banu Tamim journeyed to the Prophet (S.A.W.) in 9 A.H., and he only lived for a few months after that. Every historian and hadith scholar who has mentioned the coming of the delegation to the Prophet (s.a.w) has testified [to it]. In addition, the noble Qur'an also refers to it in one of the last chapters: "When help and victory from Allah comes, and you see people entering Islam in large groups...".

 

That being the case, how can the apologists make excuses for the stance of Abu Bakr and 'Umar in the presence of the Prophet (S.A.W.)? If the account was restricted to the position here exemplified by the two companions only, we would not have the scope for [wide] criticism and objection. However, Allah, who is not shy of the truth, recorded [the incident] and revealed a Qur'anic verse that followed. It contains rebuke and warning for Abu Bakr and 'Umar to the effect that, were they to repeat their deed, Allah would negate their [good] works. Similarly, the narrator of the event began his report with the statement: "The two pious men, Abu Bakr and 'Umar, were almost destroyed...". And the narrator of the incident 'Abd Allah b. al-Zubayr, attempted to convince us that 'Umar, after the revelation of this verse concerning him, whenever he spoke to the Prophet (s.a.w), he did so in such a low voice that he had to be asked [to repeat what he said].

 

In spite of the fact that he didn't mention the [equally reproachable conduct] on the part of his grandfather Abu Bakr, the historical accounts and the hadith, preserved by the hadith scholars, proves the opposite of it. It suffices to mention the calamity of the Thursday, [just] three days before the death of the Prophet of Allah (S.A.W.), when we find the very same 'Umar uttering his sinister words: "Surely the Prophet of Allah is hallucinating, the book of Allah is enough for us". The people were differing between themselves, there being those who said: "Draw near to the Prophet so that he may write [his behest] for you"; and there were those who were saying what 'Umar said.

 

 

THE TRAGEDY OF THURSDAY

 

On a Thursday, just three days before the demise of Prophet (s.a.w), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the declaration/assignment of his successor for his Ummah. Major Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an opposition group among the companions whose leader was Umar, accused prophet of talking non sense (May Allah protect us) in order to prevent this writing. They questioned the rationality of Prophet to discredit the his will. Below is some of the traditions concerning this tragic episode:

 

If you consult your own books, you will find that your own accredited ulema have narrated this event. For instance Bukhari, in his Sahih, vol.II, p. 118; Muslim, in his Sahih (end of his Kitab-e-Wasiyya); Hamidi in Jam'i Bainu's-Sahihain, Imam Ahmad Bin Hanbal, in his Musnad, vol.I, p. 222, Ibn Abi'l-Hadid, in his Sharh-e-Nahju'l-Balagha, vol. II, p. 563; Kirmani, in his Sharh-e-Sahih Bukhari; Nuwi in his Sharh-e-Muslim; Ibn Hajar, in his Sawa'iq; Qazi Abu Ali; Qazi Ruzbahan; Qazi Ayaz; Imam Ghazali, Qutbu'd-din Shafi'i; Muhammad Ibn Abu'l-Karim Shahrastani, Ibn Athir; Hafiz Abu Nu'aim Ispahani; Sibt Ibn Jauzi; and others of your ulema in general have confirmed this tragic episode. They have written that the Holy Prophet on returning from his last pilgrimage, fell ill. When a group of the companions came to see him, he said: "Bring me ink, and paper, so that I may write for you a will which will not let you go astray after me."

 

It is narrated in Sahih Muslim, Chapter of "Kitabul-Wasiyyah" in section "Babut-Tarkil-Wasiyyah", 1980 Edition, Arabic version (Saudi Arabia), v3, 1259, Tradition (#1637/21) that Ibn Abbas said: "Thursday! And how tragic that Thursday was!" Then Ibn  Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said: "Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you  people to go astray after me." They said: "Verily the messenger of  Allah is talking no sense."  

 

It is narrated by Ibn 'Abbas in Sahih al-Bukhari Hadiths: 9.468 and 7.573 : When the time of the death of the Prophet approached while there were some men in the house, and among them was 'Umar Ibn al-Khatttab, the Prophet said: "Come near let me write for you a writing after which you will never go astray." 'Umar said: "The Prophet is seriously ill, and you have the Quran, so Allah's Book is sufficient for us." The people in the house differed and disputed. Some of them said, "Come near so that Allah's Apostle may write for you a writing after which you will not go astray," while the others said what 'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them, "Go away and leave me." Ibn 'Abbas used to say, "It was a great disaster that their quarrel and noise prevented Allah's Apostle from writing a statement for them.

 

It is narrated by Said bin Jubair in Sahih al-Bukhari Hadith: 4.393 : I heard Ibn 'Abbas saying, "Thursday! And you know not what Thursday is? After that Ibn 'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn 'Abbas, "What is (about)  Thursday?" He said, "When the condition (i.e. health) of Allah's Apostle deteriorated, he said, 'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.' The people differed in their opinions although it was improper to differ in front of a prophet, They said, 'What is wrong with him? Do you think he is talking no sense (delirious)? Ask him (to see if he is     talking no sense). The Prophet replied, 'Leave me, for I am in a better state than what you are asking me.'

 

Imam Ghazali has written in his Sirru'l-Alamin, Maqala IV, from which Sibt Ibn Jauzi also quotes in his Tadhkirat, p. 36, and many others of your eminent ulema have reported that the Holy Prophet asked the people to bring him ink and paper and according to some reports he said: "Bring me ink and paper so that I may remove from your minds all doubts about the caliphate after me; that is so that I may tell you who deserves the caliphate after me." At this point they write, Umar said, "Leave this man for he is really talking nonsense (may Allah forgive me!); the Book of Allah is sufficient for us."

 

All commentators and your great ulema give the meaning of Hajar as "nonsense." For instance Ibn Athir in his Jam'u'l-Usul, Ibn Hajar in his Sharh-i-Sahih Bukhari, and the authors of other compilations of hadith give the same meaning. Respected Sir! If somebody says "this man is uttering nonsense" about the Holy Prophet of Allah has he not violated manners and the injunction of the Holy Qur'an?

 

It is been reported in Sahih Bukhari vol 5 page 138, 'The Chapter on the sickness and death of the Prophet' and vol 1 page 137 'The book of Knowledge' that : When the clamor and dissension had increased, the Prophet of Allah (s.a.w.) said to them: "Go away from me; it is not fitting that the argument should occur near me". It is to be understood from the intensity of the rude talk, clamor, disagreement and contention that they overstepped every limit that Allah had set for them in Sura al-Hujurat, as we have already mentioned. There is no possibility of our being convinced that their disagreement, contention and clamor were done quietly in one anothers ears; on the contrary, it is to be understood from all this that they raised their voices so loudly that even the women, who were behind the curtain and the veil, participated in the argument. In Kanzul Ummal vol 3 page 138 the women said:  "Go close to the Prophet (s.a.w) so that the letter may be written". Thereupon 'Umar said to them: "You are indeed the women of Yusuf - if he is ill you squeeze tears from your eyes and if he gets better you ride his neck". The Prophet of Allah (S.A.W.) then said to him: "Leave them alone, for they are better than you".

 

It is surprising, as all your historians and traditionists have recorded in their authentic books, that Caliph Abu Bakr, at the time of his death, asked Uthman Bin Affan to write down what he (Abu Bakr) was saying. It was his will. He wrote down whatever Abu Bakr dictated to him. Umar and others were also present on this occasion. No one objected. Umar did not say: "The Book of Allah is sufficient for us; we do not need Abu Bakr's will." But he did not allow the Holy Prophet of Allah to write his will.

 

Do you think that Caliph Umar was bold when he prevented the Prophet from writing his will? Was he bold when he abused the Prophet to his face? A poet has rightly said: "You see the mote in my eyes, but you do not see the beam in your own." Does Allah Almighty not say: "Muhammad is not father of any of your men, but the Prophet of Allah and the Seal of the Prophets?" The name of the Holy Prophet should always be pronounced with due respect and deference. He should be called "the Prophet of Allah or the Seal of the Prophets." But Umar showed no regard for the divine ordinance, instead referring to the Holy Prophet as "this man"

 

Our conclusion from all of this is that they did not carry out Allah's command: "O you who believe, do not advance before Allah and His Prophet and do not raise your voices above the voice of the Prophet..." nor did they respect the position of the Prophet or behave properly when they slandered him with the term hajara (i.e. hallucinating).

 

Even prior to this, we can read in Sahih Al-Bukhari vol 3 page 179 that Abu Bakr had uttered abhorrent words in the presence of the Apostle (S.A.W.) when he said to 'Urwa b. Mas'ud: "Go lick the clitoris of al-Ab". Regarding this expression, al-Qastalin, a commentator on al-Bukhari  said: "The expression to "Lick the clitoris..." is one of the crudest insults among the Arabs..." If such expressions were being uttered in the presence of the Prophet (s.a.w), what then is the meaning of "and do not raise your voices over his as you do with each other?"

 

The Prophet of Allah (s.a.w) was of exalted character (as his Lord described him) and more shy than a virgin in her chambers (as is reported by al-Bukhari and Muslim), for both have clearly reported that the Prophet of Allah (s.a.w) was neither corrupt nor obscene, and used to say: "The best among you is he one possessing the most upright character"; then how is it that the close companions were not influenced by his exalted character?

 

To be continued..

 

 

Wassalam

 

Mohammed Yusuf

 

Narrated Aisha:
 
 One day the Prophet (PBUH&HF) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under the cloak, then al-Husain came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a perfect purification (the last sentence of Verse 33:33)."

 

 

In addition to what the Prophet (saw) said who are the real “Ahlul Bait”, he made the habit for six or nine months, every day after morning prayer he would passed by by the door of Fatima's house and address them with greeting as these are "MY AHLEL BAIT" and recite this verse of tat-hir 33.

 


 


وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {41:18}

But We delivered those who believed and practised righteousness

 

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وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ     اللهم صلى على محد و ال محد.... و عجل فرجهم