Hudayfa's hadith is false, because it is narrated through Waleed
bin Jamee – he is unreliable – it seems he doesn’t know who
fabricated the hadith, he narrated some traditions that Abu Bakr,
Umar, Uthman, Talha, and Saad bin Abi Waqas may Allah be pleased
with them all, wanted to kill the prophet (pbuh) and throw him from
Uqba (mountain) in Tabuk, surely that is a fabricated lie.
Ibn Hazm’s Sunnism forced him to deem the tradition a fabrication by
casting doubts on the authenticity of a narrator Waleed bin Jamee.
This was a feeble and unnecessary attempt on his part because the
reliability of Waleed has been recorded by several esteemed Imams of
Ahle sunnah that excelled in the science of Hadith. For example,
Imam Ibn Hajar Asqalani declared him ‘Seduq’ (Tabqrib al-Tahdib,
p651 Biograpghy 7432) while Imam Dhahabi said: ‘Authenticated’
(al-Kashif, v2 p352), Imam Yahyah bin Moin and Imam Ejli both
declared him ‘Thiqah’ whilst Imam Ahmed bin Hanbal and Abu
Zar’a both stated: ‘There is nothing bad about him’ (Mizan
al-Etidal, v4 p337), Imam Ibn Saad declared him ‘Thiqah’ (Tahdib al-Tahdib,
v11, p139) whilst Imam Abi Dawood stated: ‘There is nothing bad
about him’ (Tahdib al-Kamal, v3 p8). It should also be known
that Imam Muslim narrated from him in his book of ‘Sahih’
Hadiths whilst the beloved Imam of the Salafies Albaani declared the
hadiths narrated by Waleed bin Jamee to be ‘Hasan’ (Sahih
Sunnan Abu Dawood, v1 p117, v1 p118 & v2 p575). This makes the
excuse of Ibn Hazm to be completely redundant.
commented to Abdullah bin Umar once that those who were considered
better than him were in the list. Imam Ghazali writes in 'Ahya-ul-Ulum
al-Din vol 1 page 65 and Kanzul Ummal vol 7 p 24: Umar often inquired
from Hudhaifa if he was one of them.
We have already
gone through the attempted assassination of the Prophet (saw) on his way
back from the Tabuk
As the Prophet (saw) had to go past a rough road up a mountain, which
was called al-Aqaba, Abu Baker group lain in wait for the Prophet at the
time of his crossing the Aqaba to frighten his camel so that he would
fall off it and die. If there were group of people among the Muslims who
were ready to assassinate the Prophet (saw) did they actual stop their
ill conspiracy or they managed another attempt? Let us refer to the
Quran to find the answer
Muhammad is no more than a messenger; the messengers have already passed
away before him; if then he dies or is killed will you turn back upon
your heels? And whoever turns back upon his heels, he will by no means
do harm to Allah in the least and Allah will reward the grateful.
muhammadun illa rasoolun qad khalat min qablihi alrrusulu afa-in mata aw
qutila INQALABTUM AAala aAAqabikum waman yanqalib AAala AAaqibayhi falan
yadurra Allaha shay-an wasayajzee Allahu alshshakireena
this verse it reveals very two important subjects, one regarding the
type of death of the Prophet (saw) and second regarding situation of his
companion after his death. I have already previously brought (hadith)
traditions regarding the situation of the companion after the death of
the Prophet (saw), that they would turn to apostate, just for the
reminder I will bring one hadith.
Volume 8, Book 76, Number
Narrated Abu Hazim from
Sahl bin Sa'd:
The Prophet said, "I am
your predecessor (forerunner) at the Lake-Fount, and whoever will pass
by there, he will drink from it and whoever will drink from it, he will
never be thirsty. There will come to me some people whom I will
recognize, and they will recognize me, but a barrier will be placed
between me and them." Abu Hazim added: An-Nu'man bin Abi 'Aiyash, on
hearing me, said. "Did you hear this from Sahl?" I said, "Yes." He said,
" I bear witness that I heard Abu Said Al-Khudri saying the same, adding
that the Prophet said: 'I will say: They are of me (i.e. my followers).
It will be said, 'You do not know what they innovated (new things) in
the religion after you left'. I will say, 'Far removed, far removed
(from mercy), those who changed (their religion) after me." Abu Huraira
narrated that the Prophet said, "On the Day of Resurrection a group of
companions will come to me, but will be driven away from the Lake-Fount,
and I will say, 'O Lord (those are) MY COMPANIONS !' It will be said, 'You
HAVE NO KNOWLEDGE as to what they innovated after you left; they turned
apostate AS RENEGADES (REVERTED FROM ISLAM)."
above tradition goes hand in hand with the verse “if then he dies or is
killed will you turn back (INQALABTUM) upon your heels?” And the
tradition reveal further that they will not only become apostate, but
they will too bring innovate into the religion of Islam which will see
later on other articles.
coming to the subject of the type of death of the Prophet (saw), has the
Prophet (saw) died a natural death or he had been assassinated? The
above verse addressing to the companions who opposed the Prophet (saw)
and Allah predicted that they will in future turn away (inqilab –
meaning revolt) against him. They are the same people who once attempted
to assassinated the Prophet (saw). If this group of Abu Baker once
attempted to assassinated the Prophet (saw) would they not try the
second time? If they doubted the mission of the Prophet (saw), did not
show any respect with him, find difficult to following his judgements
and many other, what left for them not to try the second time to
indeed, they had another futile attempt to throw him off a mountain pass
while returning from the Farewell pilgrimage to Mecca. They unanimously
planned and agreed to startle Prophet’s camel on the Harshaa mountain
pass on the way to Medina, exactly as they had previously attempted on
his return from the battle of Tabook. So fourteen men were chosen to
execute the plan and kill Rasoolollah. Before Moslems reached the
Harshaa mountain pass on their return to Medina, Gabriel descended to
Rasoolollah delivering Allah’s order that Ameerol Mo’meneen should be
appointed there and then. Therefore Rasoolollah gathered his followers
in the middle of the desert in an area called Khom, and called for those
in front to return, and those behind to hurry. Then he appointed Ameerol
Mo’meneen in the presence of more than one hundred and twenty thousand
Moslems. Later, when Rasoolollah and Moslems left Khom, those fourteen
people hurried to the mountain pass, carrying with them a number of
Debaab5; there they put pebbles in them, and waited for Rasoolollah in
the narrowest part. Hothayfah6 narrates: Rasoolollah called Ammaar and
me, ordering us to accompany him on the mountain pass ahead of the
returning Moslems. It was at night. When we reached a sharp bend, a
group of masked people threw several Debaab under Rasoolollah’s camel
frightening it. Suddenly Rasoolollah shouted to his camel: Stay calm,
and his camel miraculously talked; showing them a great miracle. When
the masked men saw that the camel was not startled, and they saw the
miracle, they came foreword and tried to push it down the valley. So
Ammaar and I bared our swords and fought them, and finally they pulled
back into the darkness.
two failed attempts, did they tried the third time? Of course they did,
this time they successful attempt to poison him. The above verse 144 of
chapter Aal Imran and the traditions (hadith) revealed that the Prophet
(saw) was truly assassinated.
extracted the below information from the question put to Sheikh Yasser
Habeeb to cite the source that Aysha and Hafsa were involved in
assassination of Mohammed (SAW).
today the Muslims know very little of their Prophet's history (Peace be
upon him and his pure family). Therefore, they believe he died a natural
death, but in fact, he had been assassinated. This fact should not come
as a surprise to anyone, given the fact that the Holy Quran had
predicted it clearly in Chapter Aal Imran as Allah the Almighty said:
"And Muhammad is no more than a messenger; many were the messengers that
passed away before him; if then he died or is killed will you then turn
back upon your heels? And whoever turns back upon his heels, not the
least harm will he do to Allah; and Allah will reward the grateful."
particular attention to this section: "if then he dies or is killed". It
confirms that the Prophet (Peace be upon him and his pure family) would
not die a natural death. Rather, it confirms that he would be killed.
The conjunctive (or) in this verse means "Rather". In Arabic, sometimes
(or) indicates uncertainty and probability. In other contexts, it
imparts correction. Since it is next to impossible that anyone should
suspect Allah's word, since He has insight into the unknown, Allah must
have intended to impart the other meaning. Accordingly, the meaning of
the verse is: "If he died, rather, he is killed, you turn upon your
heels." By analogy, Allah said in Chapter Al Saffat, speaking of Prophet
Yunis (Peace be upon him);
"And We sent him
to a hundred thousand, or they exceeded." (37:147) That is, "And We sent
him to a hundred thousand, rather they exceeded."
Below are more
examples from me from the Quran of how the word “AW” was used as the
meaning of “rather”.
Waarsalnahu ila mi-ati alfin aw
And We sent
him to a hundred thousand, rather
2:74. Thumma qasat quloobukum min baAAdi
thalika fahiya kaalhijarati
Then your hearts hardened after that, so that they were like rocks,
rather worse in hardness;
2:200. Fa-itha qadaytum
manasikakum faothkuroo Allaha kathikrikum
abaakum aw ashadda
thikran famina alnnasi man yaqoolu rabbana
atina fee alddunya wama lahu fee al-akhirati
So when you have performed your devotions, then laud Allah as you lauded
a greater lauding.
11:80. Qala law anna
lee bikum quwwatan aw awee
ila ruknin shadeedin
He said: Ah! that I had power to suppress you,
rather I shall have recourse
to a strong support.
43:42. Aw nuriyannaka allathee
waAAadnahum fa-inna AAalayhim muqtadiroona
Rather We will certainly show you that which We have promised them; for
surely We are the possessors of full power over them.
The Prophet (peace
be upon him and his pure family) knew exactly at that time all those who
had attempted to kill him, and when he was asked: “Why do you not kill
them?” He replied: “So that people would not say that Muhammad kills his
There are a number
of traditions from the Shi’ah and Bakri sources concerning the
involvement of Aysha and Hafsa in assassination of Prophet Muhammed
(peace be upon him and his pure family) as previously stated by the
Sheikh in many lectures. However, in order for us to cite the sources of
these traditions, it might be useful to look at the following verse
Muhammad is no more than a messenger; many were the messengers that
passed away before him; if then he died or is killed will you then turn
back upon your heels? And whoever turns back upon his heels, not the
least harm will he do to Allah; and Allah will reward the grateful."
If we pay a closer attention to this section:
“if then he died
or is killed.”
We find that it confirms that the Prophet (peace be upon him and his
pure family) would not die a natural death. Rather, it confirms that he
would be killed. For the reason that the conjunctive (or) in this verse
means “Rather” In Arabic, sometimes (or) indicates uncertainty and
probability. In other contexts, it imparts correction.
Since it is next to impossible that anyone should suspect Allah's word,
since He has insight into the unknown, Allah must have intended to
impart the other meaning. Accordingly, the meaning of the verse is: "If
he died, rather, he is killed, you turn upon your heels."
We hereby understand that the Prophet was to be killed and his
assassination was to be followed by turning back and apostasy. This
actually happened, and turned in favour of the rebels who seized power,
i.e. Abu Bakr and Omar. Thus, it was particularly addressed to figures
who were followers of Islam at the time of the Prophet and not to the
Jews who were no longer a threat in Medina as the Bakries believe.
How then was the prophet killed? And who were those involved in such a
heinous crime? Was it really, as Aysha narrates, the Jewish woman Zainab
Bint al-Harith who invited the Prophet (peace be upon him and his pure
family) and his companions after gaining victory over the Jews in the
battle of Khaibar to a banquet; when she poisoned the meat she cooked
causing the Prophet to die four years later!
Ignoring the fact that the Battle of Khaibar actually took place in the
seventh year of Hijra, while the Prophet (Peace be upon him and his pure
family) died in the eleventh year. Is it really likely for a person to
die because of a poisoned food he had consumed four years ago!
Regardless of the fact that the effect of poison is immediate and even
if it takes time it cannot exceed a few months in which the health
condition deteriorates gradually; In addition to the fact that the
prophet had no unusual health complaints and would participate in the
battles throughout that intervening period!
Or rather was the prophet poisoned by Aysha and Hafsa as commanded by
their fathers Abu Bakr and Omar, which is evidenced in the Bakries' as
well as Shi'as' books of Hadith? If we look at the following hadith
reported by Bukhari from Aysha regarding the prophet's death, She
relates: "Allah's Prophet told me on his death bed, 'Aysha, since I
consumed that poisoned food after the Khaibar Battle, I have been in
pain. Now it is the time for my heart to stop beating because of that
poison." (Sahih Al-Bukhari, Vol V, Page 137).
Regardless of the fact that the Quran described Aysha and Hafsa as
sinful wrongdoers whose hearts deviated from the true path in Chapter
(66:04), we cannot trust Aysha's tradition about poisoning the Prophet
for three important reasons.
The first of which is because Aysha was an infamous liar. Al-Bukhari
reported Aysha saying: "Allah's Prophet was eating honey at Zainab Bint
Jahsh place. So Hafsa and I agreed to tell him, upon his return that he
smelled of Maghafeer". (Sahih Al-Bukhari, Vol 6, Page 68. Maghafeer is a
substance extracted from a tree. It has a sweet taste but very foul
Aysha knew that the Prophet (Peace be upon him and his pure family) had
taken honey from his other wife, Zainab Bint Jahsh. Being jealous of
her, she agreed with her friend, Hafsa, to hurt the Prophet by claiming
that he smelled foul when he consumed that honey. Thereby, he would stop
eating it, and consequently stop visiting his wife, Zainab. That was a
lie. A woman, who would not abstain from lying to the noblest prophet,
would not abstain from lying to ordinary people, either. Therefore, the
Hadiths reported by her cannot be trusted.
The second of which is because the Prophet (Peace be upon him and his
pure family) had described Aysha as "The spearhead of disbelief and the
horn of Satan”. Ahmed Ibn Hanbal and other famous scholars of Bakri Sect
related: "The Prophet, (Peace be upon him), emerged from Aysha's room
saying this is the spearhead of disbelief! It is from here that Satan's
horn emerges"! (Musnad Ahmed, Vol II, Page 23). Hence, we cannot trust
The third and most important reason of which why we should not believe
in Aysha's Hadith about poisoning the Prophet (peace be upon him and his
pure family) is because Aysha contradicts herself in another Hadith. She
claimed that the Prophet did not die because of the Jewish woman's
poison. Rather, the cause of his death was because of another disease!
According to Abu Yoalla, Aysha also said that: "Allah's Prophet, (Peace
be upon him), died of an ailment Dhatul Janb"! (Masnad Abu Yoalla, Vol.
VIII, Page 258. Dhadul Janb is an internal tumour that forms on man's
side. It leads to death when it explodes.)
Our Imams (peace be upon them) confirmed that their grandfather, the
Prophet (peace be upon him and his pure family), had been poisoned in
his last days by Aysha and Hafsa, at the order of their fathers, Abu
Bakr and Omar. One of the famous ancient Shia interpreters of Quran by
the name of Ali Ibn Ibrahim Al-Qummi, who lived in the days of Imam
al-Hassan al-Askry (Peace be upon him), relates a Hadith as reported by
the Imams regarding the assassination of the Prophet (peace be upon him
and his pure family).
"The Prophet said to Hafsa: 'I will tell you a secret. If you divulge
it, Allah, His Angels and people will curse you.' 'So, what is it?'
wondered Hafsa. The Prophet said: 'Abu Bakr will be able to seize the
Caliphate and power after me, and will be succeeded by your father,
Omar.' Hafsa wondered: 'Who informed you of this?' 'Allah, the
Omnipresent, the Omniscient informed me.'
"On the same day, Hafsa divulged the secret to her friend, Aysha. In
turn, Aysha divulged the secret to her father, Abu Bakr. So, Abu Bakr
came to Omar and said: 'My daughter Aysha told me a secret reported by
Hafsa, but I cannot always trust what Aysha says. So, you ask your
daughter Hafsa, make sure and tell me.'
"Omar went over to Hafsa, and asked her. In the beginning, she was
startled and denied it. But, Omar said to her: 'If you have indeed heard
this secret, then, tell us so we can immediately seize power and get rid
of Muhammad'. So, Hafsa said: 'yes, he told me that.' At this point,
those four got together and conspired to poison the Prophet" (Tafseer
al-Qommi, Vol II, Page 367, Bihar-ul-Anwar by Allama al-Majlisi, Vol
XXII, Page 239).
There is another great ancient scholar of the Quran, Muhammad Ibn
Massoud al-Ayashi who also belonged to the Bakri sect, but was later
divinely guided to the true faith and converted to Shia faith.
He narrates that: "Imam al-Sadiq (Peace be upon him) was sitting with a
group of his followers, and asked them: 'Do you know whether the Prophet
died a natural death or was murdered? Allah the Almighty says: "if then
he died or is killed". The truth is that the Prophet was poisoned in his
last days before he died. Aysha and Hafsa administered poison in his
food.' Upon hearing this, the Imam Sadiq's followers said that they and
their fathers were among the worst villains ever created by Allah." (Tafseer
al-Ayashi, Vol I, Page 200; Bihar-ul-Anwar, by Allama Al-Majlisi, Vol
XXII, Page 516)
Al-Ayshi relates another Hadith attributed to Imam Al-Sadiq (Peace be
upon him) in which he says: "al-Hussein Ibn Munther asked Imam Al-Sadiq
(peace be upon him) about Allah's words
"if then he dies
or is killed will you turn back upon your heels".
Does it mean that the Prophet died a natural death or was murdered? Imam
Al-Sadiq (peace be upon him) said: In this verse, Allah refers to the
Prophet's companions who committed the misdeed". (Tafseer Al Ayash, Vol
I, Page 200; Bihar-ul-Anwar, By Allama Al-Majlisi, Vol XX, Page 91)
These Hadiths confirm beyond doubt that the Supreme Prophet (Peace be
upon him and his pure family) was killed by poison administered in his
last days and not which was allegedly given four years prior to his
death. They also confirm that the crime was an act of treachery by his
two wives and their fathers. Meaning that Jews had no involvement.
There are also evidences in the Bakries' books of Hadith, that support
the Shi'ahs' Hadiths and demonstrate involvement of the Prophet's two
wives in the crime. One of which is a Hadith reported in Sahih
al-Bukhari, Muslim and others from Aysha who confesses that when the
Prophet was asleep during his illness she put a strange substance into
his mouth with the help of the other wives.
Aysha did it intentionally despite Prophet's prohibition. When the
Prophet woke up, he saw the residuals of the substance that they had put
into his mouth. He angrily asked what it was and who had disobeyed his
orders. Aysha and her collaborators justified their action saying that
it was just a medication.
Following that, they accused the Prophet's uncle, Al-Abbas Ibn Abdul
Muttalib. However, the Prophet acquitted his uncle and ordered that
those who were with him in the room should be punished by having the
same substance put into their mouths. Aysha narrates:
"When Allah's Prophet contracted the terminal disease, he told us:
'Don't put the medicine in my mouth.' But we disobeyed him on the ground
that every patient dislikes medication! So, we put the substance in his
mouth. When he regained his senses, he wondered: 'Who did that? Have I
not admonished you not to do that?'
"So, we said: 'It
is your uncle Al-Abbas who thought that you might have contracted a
lateral tumour!' The Prophet said: 'This disease is caused by the Devil.
I cannot contract it.' The Prophet ordered that everyone in the house
must put the same substance into their mouths, except Al-Abbas, as the
Prophet said: He was not with you". (Sahih Al-Bukhari, Vol VIII, Page
42; Sahih Muslim, Vol VII, Page 42; Masnad Ahmed Ibn Hanbal, Vol VI,
Page 53; Prophet's Biography by Ibn Kathier, Vol. IV, Page 446).
As I have previously mentioned, the Quran predicted ,as stated by Imam
al-Sadiq (peace be upon him), that the Prophet's companions would turn
against him. The Prophet had also predicted in his several Hadiths that
most of his companions would go to hell. One of which is a Hadith
reported by Bukhari who narrates that the Prophet (peace be upon him and
his pure family) said:
"On doomsday, when I will be at the water pond delivering water to those
who will be thirsty among my followers, a group of my followers will
come to drink but the angels will drive them away and take them to Hell!
And I'll say: Oh, God! They are my companions! But God will tell me: You
do not know what they did after your death. They degraded themselves to
apostasy ..... Thus, only small number of my companions will escape like
deserted camels in the desert." (Sahih Al-Bukhari, Vol VII, Page 206).
No one can claim that Abu Bakr for example cannot be among those who
will be driven to Hell, since the Prophet himself did not exempt him
from that. Malik Ibn Anas, relates that the Prophet prophesied to the
Muslim martyrs of Uhud that they would go to Heaven.
"So, Abu Bakr
wondered: "Aren't we their brothers who have submitted to Islam just as
they did, and fought in jihad just as they did; so, why don't you give
us the good news that we will go to heaven? The Prophet said: "It is
absolutely true that you are their brothers, but I do not know what you
will do after my death". (Al Muatta of Malik Ibn Anas, Vol II, Page
Therefore, we should not exempt Abu Bakr and Omar from the crime of
having taken the life of the Prophet, especially when they had tried
that once before when the Prophet was on his way back from the city of
Tabuk. (Refer to Al Mohalla of Ibn Hazm, Vol. IX, Page 224).
In conclusion we say that we can now be sure that Abu Bakr and Omar
indeed wanted to kill the Prophet (peace be upon him and his pure
family). Though, their plan after Tabuk failed, their next plan
succeeded by collusion with their daughters Aysha and Hafsa who
administered poison to the Prophet during his sleep in order to hasten
the seizure of power by their fathers, while ousting the rightful
successor, Imam Ali Ibn Abi Talib (peace be upon him).