إن خالد بن الوليد قتل مالك بن نويرة صبرا و نزا على زوجته فدخل بها في نفس الليلة و كان عمر يقول لخالد يا عدو الله قتلت امرءا مسلما ثم نزوت على امرأته والله لأرجمنك بالأحجار و لكن أبا بكر دافع عنه و قال هبه يا عمر تأول فأخطأ فارفع لسانك عن خالد
Khalid ibn al Walid executed Malik ibn al Nuwayrah and yearned for his wife, so he had relations with her the same night. ‘Umar would scold Khalid, “O enemy of Allah! You killed a Muslim and then seized his wife. By Allah, I will stone you.”
On the other hand, Abu Bakr defended him and said, “Let him be, O ‘Umar. He interpreted and erred. So stop verbally abusing Khalid.”
The Shia ignore this narration:
إن خالدا استدعى مالك بن نويرة فأنبه على ما صدر منه من متابعة سجاح و على منعه الزكاة و قال ألم تعلم أنها قرينة الصلاة فقال مالك إن صاحبكم يزعم ذلك فقال أهو صاحبنا و ليس بصاحبك يا ضرار اضرب عنقه فضربت عنقه
Khalid summoned Malik ibn Nuwayrah and apprised him of his misdeeds viz. making an agreement with Sajah and preventing Zakat. He said, “Do you not know that it (Zakat) is the sister of Salah?”
Malik replied, “Your companion believes that.”
Khalid shouted, “Is he our companion and not yours? O Dirar, execute him.”
Accordingly, he was executed.
One of the jokes of al Tijani is that he says:
و قد حدث المؤرخون أن خالدا غدر بمالك و أصحابه
The historians have reported that Khalid betrayed Malik and his people.
His usuli associates from the Shia should ask what the value of historical reports is in the science of al jarh wa al ta’dil.
If jarh (condemnation) may be established by historical reports which we are forced to believe, the establishment of the basis of the rafidi creed at the hands of the Jews will also be necessary. We would be forced to criticise the basis of the Shia creed with historical reports. History has established the Jew ‘Abdullah ibn Saba’ as the founder and basis of the Shia creed.
Moreover, the narration which al Tijani relies upon which claims that Khalid intended to kill Malik ibn Nuwayrah because of his wife has no weight due to its nakarah (contradiction of sahih narrations) and shudhudh (contradiction of a more reliable narrator). Al Tijani has referenced it on the margins to the following sources: Tarikh Abi al Fida’ i.e. al Bidayah wa al Nihayah, Tarikh al Ya’qubi, and Wafayat al A’yan. After studying these references, the dishonesty of al Tijani in narrating will become apparent to every seeker of truth. When we perused the book Wafayat al A’yan of Ibn Khalikan regarding the narrations of Malik’s execution, we found it contrary to what al Tijani quoted. Ibn Khalikan narrates the incident as follows:
و لما خرج خالد بن الوليد رضي الله عنه لقتالهم في خلافة أبي بكر الصديق رضي الله عنه نزل على مالك و هو مقدم قومه بني يربوع و قد أخذ زكاتهم و تصرف فيها فكلمه خالد في معناها فقال مالك إني آتي بالصلاة دون الزكاة فقال له خالد أما علمت أن الصلاة و الزكاة معا لا تقبل واحدة دون أخرى فقال مالك قد كان صاحبك يقول ذلك قال خالد و ما تراه لك صاحبا و الله لقد هممت أن أضرب عنقك ثم تجاولا في الكلام طويلا فقال له خالد إني قاتلك قال أو بذلك أمرك صاحبك قال و هذه بعد تلك و الله لأقتلنك
و كان عبد الله بن عمر رضي الله عنهما و أبو قتادة الأنصاري رضي الله عنه حاضرين فكلما خالدا في أمره فكره كلامهما فقال مالك يا خالد ابعثنا إلى أبي بكر فيكون هو الذي يحكم فينا فقد بعثت إليه غيرنا ممن جرمه أكبر من جرمنا فقال خالد لا أقالني الله إن أقتلك و تقدم إلى ضرار بن الأزور الأسدي بضرب عنقه فالتفت مالك إلى زوجته أم متمم و قال لخالد هذه التي قتلتني و كانت في غاية الجمال فقال له خالد بل الله قتلك برجوعك عن الإسلام فقال مالك أنا على الإسلام فقال خالد يا ضرار اضرب عنقه فضرب عنقه
When Khalid ibn al Walid radiya Llahu ‘anhu departed to fight them during the khilafah of Abu Bakr al Siddiq radiya Llahu ‘anhu, he came across Malik, the leader of his tribe, Banu Yarbu’. He had taken their Zakat and spent it freely. Khalid spoke to him in this regard. Malik said, “I will observe Salah not Zakat.”
Khalid told him, “Do you not know that Salah and Zakat are sisters, one is not accepted without the other?”
Malik said, “Your companions would say this.”
Khalid said, “Do you not regard him as your companion? By Allah, I intend executing you.”
They then had a lengthy conversation. Khalid said to him, “I will kill you.”
He said, “Did your companion command you with this?”
Khalid said, “Again you say that. By Allah, I will certainly kill you.”
‘Abdullah ibn ‘Umar and Abu Qatadah al Ansari radiya Llahu ‘anhum were present. They spoke to Khalid about him but he was not pleased with what they said. Malik suggested, “O Khalid, send us to Abu Bakr and let him decide our matter. You have sent to him others whose crime was far worse than ours.”
Khalid responded, “Allah will not indict me if I kill you.” He was brought before Dirar ibn al Azwar for execution. Malik turned and looked at his wife Umm Mutammim and said to Khalid, “She is the one who killed me.”
She was exceptionally beautiful. Khalid said to him, “Rather, Allah killed you due to your renunciation of Islam.”
Malik said, “I am upon Islam.”
Khalid commanded, “O Dirar, cut of his neck.”
Accordingly, he was executed.
These are the words of the narration. Despite this, al Tijani says that Khalid seized his wife Layla and had relations with her that same night and he references this to Wafayat al A’yan. However, when we study the book we find:
و قبض خالد امرأته فقيل إنه اشتراها من الفيء و تزوج بها و قيل إنها اعتدت بثلاث حيض ثم خطبها إلى نفسه فأجابته
Khalid took possession of his wife. It is said that he purchased her from the Fay’ and married her. And it is said that she passed her ‘iddah of three menses. Thereafter, he proposed to her and she accepted.
From here we learn that Sayyidina Khalid radiya Llahu ‘anhu killed Malik ibn Nuwayrah believing him to be a murtad (apostate) because he did not believe in the compulsion of Zakat as appears in the narrations recorded in the books of history.
With regards to his claim that Sayyidina ‘Umar scolded Sayyidina Khalid radiya Llahu ‘anhuma:
يا عدو الله قتلت امرءا مسلما ثم نزوت على امرأته والله لأرجمنك بالأحجار
O enemy of Allah! You killed a Muslim and then seized his wife. By Allah, I will stone you.
He references this to Tarikh al Tabari, Ibn Kathir, Tarikh al Ya’qubi, and al Isabah. If you refer to Tarikh al Ya’qubi and al Isabah, you will not find any narration with this quotation.
With regards to Tarikh al Tabari, the author documents it in a da’if narration which cannot be used as proof. The basis of this narration is Ibn Humaid and Muhammad ibn Ishaq. There is difference of opinion regarding the authenticity of Muhammad ibn Ishaq.
Khubayb ibn ‘Adi shouted, “O Muhammad!” when they crucified him
أن خبيب بن عدي صاح عندما صلبوه قائلا يا محمد
Khubayb ibn ‘Adi shouted, “O Muhammad!” when they crucified him.
Haytham ibn ‘Adi is present therein.
Haytham ibn ‘Adi
All the other sahih chains which relate the incident of Sayyidina Khubayb radiya Llahu ‘anhu do not have this addition.
 Tarikh al Tabari vol. 2 pg. 273; Tarikh Ibn al Athir vol. 2 pg. 217; al Bidayah wa al Nihayah vol. 6 pg. 326.
 Wafayat al A’yan vol. 6 pg. 14.
 Al Mizzi: Tahdhib al Kamal Biography: 5057; al ‘Uqayli: al Du’afa’ Biography: 1578.
 Tahdhib al Tahdhib vol. 25 pg. 102 Biography: 5167.
 Al Taqrib vol. 2 pg. 69 Biography: 5852.
 Abu Nuaim: al Hilyah vol. 1 pg. 246; Safwat al Safwah vol. 1 pg. 622, 66; Ithaf al Sadah al Muttaqin.
 Al Du’afa’ wa al Matrukun vol. 1 pg. 104 Biography: 637.
 Al Thiqat 1537.
 Al Kamil fi Du’afa’ al Rijal vol. 7 pg. 104.Back to top