Shattering the Mirage: A Response to ‘Abdul Hussain Sharaf al Din’s al Muraja’at: Letter 85 and 86

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Letter 85

 

Rabi’ul-Awwal 7, 1330

 

I. Requesting Narration of Incidents Wherein They Did Not Follow the Texts of Hadith

 

I have received your latest letter and found it miraculous in proving possible what we thought to be impossible, amazing in its portrayal of imagery in the most explicit depiction; so, praised be the One Who has simplified for you even the most complex demonstration, bestowing upon you the reins of elucidation, till you achieved what cannot be achieved by all means and won what cannot be won by the hopeful. We thought that the causes are not related to what the authentic texts have implied, and that there is no way to explicitly prove that they deviated therefrom. Yet I wish you had recounted the incidents wherein they did not follow the explicit texts, so that appropriateness becomes obvious, and the path of guidance manifests itself. I request you, therefore, to elaborate on this matter, in the light of their well-known traditions, digesting whatever is written in the books of chronicles regarding their way of thinking.

 

Wassalamo Alaikom.

Sincerely,

S

 

Letter 86

 

Rabi’ul-Awwal 8, 1330

 

I. Thursday’s Calamity,

II. The Reason Why the Prophet Repealed His Order Then.

 

1) The incidents in which they did not follow the texts of hadith are innumerable. Take, for example, the calamity on Thursday, which is the most famous of such incidents and the most abominable among them. It is narrated by all authors of sahihs and sunan, and it was documented by all traditionists and historians. Suffices you what al Bukhari, in his section dealing with the statement of the ailing Messenger (pbuh): “Get away from me,” on page 5, Vol. 4, of his Sahih, where the author relies on the authority of ‘Ubaidullah ibn Abdullah ibn ‘Utbah ibn Mas’ud who quotes Ibn ‘Abbas saying that when death approached the Messenger of Allah, peace be upon him and his progeny, his house was full of men including ‘Umer ibn al Khattab. The Messenger of Allah, peace be upon him and his progeny, said: “Let me write you something that will forever protect you against straying after me.” ‘Umer said: “The Prophet is under the influence of pain, and you have with you the Qur’an; so, the Book of Allah suffices us.” Those who were present there argued among themselves, and their argument developed into a dispute. Some of them said: “Come close to the Prophet so that he may write something for you that will safeguard you against straying after him,” while others repeated what ‘Umer had said. When the argument and dispute intensified in the presence of the Prophet, the Messenger of Allah, peace be upon him and his progeny, said to them: “Get away from me.” Ibn ‘Abbas used to say: “The calamity, the real calamity, is what caused the Messenger of Allah (pbuh) to desist from writing what he wished to write, due to their argument and dispute.”

There is no dispute regarding the authenticity of this hadith nor the occasion whereupon it was invoked. Al Bukhari quotes it in his treatise on knowledge on page 22, Vol. 1, of his work, and it exists in many other places with which the researchers are familiar. He quotes it in several places of his Sahih. Muslim, too, quotes it at the conclusion of the Prophet’s will in his Sahih on page 14, Vol. 2. Ahmed narrates Ibn ‘Abbas’s hadith in his own Musnad. Refer to page 325 of its first volume. It is narrated by all authors of traditions and books of history, each writer editing it yet retaining its gist, reiterating the fact that the Prophet (pbuh) was described as “hallucinating,” or “delirious.” But they also mentioned that ‘Umer had said: “The Prophet (pbuh) has been overcome by pain” just to sanitize the statement and undermine the sentiments of those who found it abominable. Supporting this fact is what Abu Bakr Ahmed ibn ‘Abdul-’Aziz al Jawhari has said in his book titled Al Saqifah, relying on the authority of Ibn ‘Abbas and quoting him saying, “When death approached the Messenger of Allah, there were men present at his house among whom ‘Umer ibn al Khattab was one. The Messenger of Allah said: ‘Bring me ink and a tablet so that I may write you something that will safeguard you against straying after me.’ Those present at his house differed among themselves and disputed, some saying ‘Come close and watch the Prophet write you something,’ while others repeated what ‘Umer had said. When the argument and dispute increased, the Messenger of Allah, peace be upon him and his progeny, became angry and said: ‘Get away from me,” as stated on page 20, Vol. 2, of Sharh Nahjul Balaghah by the Mu’azilite scholar [Ibn Abul Hadid].

As you notice from this narrative, it is explicit in indicating that some individuals reported ‘Umer’s opposition in meaning, not verbatim. This also proves that the traditionists who did not wish to state the name of the person who opposed had nonetheless quoted his statement verbatim. In a chapter on rewarding the envoys, in his book Al Jihad wal Siyar, page 118, Vol. 2, al Bukhari states:

“Qabsah narrated a tradition to us from Ibn ‘Ayinah, Salman al Ahwal, and Sa’id ibn Jubayr, all consecutively quoting Ibn ‘Abbas saying: ‘On a Thursday – what a day that Thursday was…,’ and he burst sobbing till his tears drenched the stones, then he went on to say, “… the pain of the Messenger of Allah intensified on a Thursday; so, he ordered us to bring him some writing material so that he might write us something whereby we would be protected against straying after him, but people disputed, knowing that nobody should dispute in the presence of any Prophet, and they said: ‘The Messenger of Allah is delirious.’ He, peace be upon him and his progeny, then said: ‘Leave me, for the pain which I am suffering is more tolerable than what you are attributing to me,’ and he left in his will prior to his demise three items: to get the polytheists out of the Arab land, to reward the envoys the same way he (pbuh) used to reward them,’ and I forgot the third one.”[1]

The same hadith is narrated also by Muslim at the conclusion of a chapter dealing with the will in his Sahih, and by Ahmed in Ibn ‘Abbas’s ahadith on page 222, Vol. 1, of his work, and by all other traditionists. In his chapter on the will, in his Sahih, Muslim quotes Sa’id ibn Jubayr in one place, and Ibn ‘Abbas in another, saying, “That Thursday, O what a day that Thursday was…,” and his tears kept pouring down till they looked like pearls arrayed in a formation, then he continued to say: “The Messenger of Allah, peace be upon him and his progeny, said: ‘Bring me a tablet and an ink-pot,’ or a plate and some ink, ‘so that I may write you something whereby you shall never be misguided;’ so, some people said: ‘The Messenger of Allah is delirious.’”[2]

Anyone who researches this abominable incident in the sahihs will soon come to find out that the first person who said that the Messenger of Allah was delirious was indeed ‘Umer, and some of those who were present there and then followed suit. In the first hadith, you have heard Ibn ‘Abbas saying:[3] “Those present at his house differed among themselves and disputed, some saying ‘Come close and watch the Prophet writing you something,’ while others repeated what ‘Umer had said,” i.e. “The Messenger of Allah is delirious.” In another tradition narrated by al Tabrani, in his Awsat, and on page 138, Vol. 3, of Kanz al ‘Ummal, ‘Umer is quoted saying: “When the Prophet became sick, he said: ‘Bring me a tablet and an ink-pot, so that I may write you something after which you shall never stray;’ so, the women behind the curtain said: ‘Have you not heard what the Messenger of Allah, peace be upon him and his progeny, is saying?’” ‘Umer goes on to say: “I said to them: ‘You are like the women who admired Joseph; when the Messenger of Allah falls sick, you squeeze your eyes, and when he is healthy, you ride his neck!” He also continues to say: “The Messenger of Allah then said: ‘Leave them, for they are better than you.’”

You can see that they never implemented the spirit of this hadith. Had they done so, they would have been protected against misguidance. We wish they had stopped at just being insubordinate and not answering him by saying: “The Book of Allah suffices us,” as if he did not know the status of Allah’s Book among them, or that they were more knowledgeable than him about its characteristics and merits. We wish they had been satisfied with all of that rather than surprising him with their rude statement: “The Messenger of Allah is delirious,” just when he was suffering the agony of death. What a farewell statement to the Messenger of Allah (pbuh)! They did not follow the Prophet’s command due to their being satisfied with the Book of Allah as they claimed, as if they never read the verse: “Whatever the Messenger hands over to you, take it, and whatever he forbids you therefrom, obey him (Qur’an, 59:7).” They said: “The Messenger of Allah is delirious,” as if they never read the verse: “It is the speech of an eminent Messenger, empowered by the One with the Throne, peaceful to those who obey Him; verily, your fellow is not possessed (Qur’an, 81:19-22),” and His statement, the Exalted, the omniscient, “It is the speech of an eminent Messenger, not of a poet; little do you believe; nor is it the speech of a priest; little do you remember; it is but the Revelation from the Lord of the Worlds (Qur’an, 69:40-43),” and His statement, the Almighty, the Sublime, “Your fellow has neither strayed, nor has he yielded to temptation; he utters nothing out of his own inclination; it is but what is revealed unto him of the Revelation; he is taught by One mighty in powers (Qur’an, 53:2-5),” in addition to many such verses laden with divine wisdom, all testifying to his being divinely protected from delirium.

Yet even reason by itself testifies to the same, but they were aware of the fact that he, the Messenger of Allah, peace be upon him and his progeny, wished to strengthen the covenant of caliphate, and emphasize its being the monopoly of ‘Ali in particular, and the Imams among his purified progeny in general; so, they stood as a stumbling block in his way to do so, as admitted by none other than the second caliph himself in a private conversation which he held with Ibn ‘Abbas…! It exists in line 27, page 114, Vol. 3, of Sharh Nahjul Balaghah by Ibn Abul Hadid. If you consider his statement, peace be upon him and his progeny, “Bring me a tablet and an ink-pot, so that I may write you something whereby you shall never stray after me,” and his statement in the hadith of the Two Weighty Things: “I am leaving with you that which, as long as you uphold, will never let you stray: the Book of Allah and my progeny, my Ahlul Bait,” you will come to know then that the purpose of both traditions is the same, and that he, peace be upon him and his progeny, wished, even while being sick, to write for them the details of the injunctions implied in the hadith of the Two Weighty Things [al thaqalain].

2) He repealed his order to them due to their statement with which they surprised him, forcing him to change his mind, since after uttering it there would be no effect for his writing them anything other than dissension and dispute, leading them to argue be he really delirious – God forbid – or not, just as they did even in his own presence and while he could still see things, so much so that he could not tell them more than to get away, as you have heard. Had he insisted on writing it, they would have resorted to their claim that he had written it in delirium, and many of their followers would have gone to extremes in their attempts to prove that he did so while being delirious – God forbid – and fill their books with such allegations, only to reject his writing and use it as a pretext for not implementing it.

For these reasons, his marvellous wisdom decreed that he, peace be upon him and his progeny, should forget about such writing for fear those opposing his wish and their followers might open a door to casting doubts about Prophethood itself; we seek refuge with Allah, and we pray for His protection. He, peace be upon him and his progeny, saw how ‘Ali (as) and his followers submitted to the spirit of such writing, whether he had written it down or not, while others would not act upon it anyway even if he had written it. Wisdom, therefore, necessitated abandoning it since it would have no effect at all over the opposition that arose other than dissension, as is obvious, Wassalam.

Sincerely,

Sh

———————————–

[1] The third is none other than the matter which the Prophet (pbuh) desired to write down in order to protect them from misguidance, but politics forced the traditionists to “forget” it, as the Hanafi mufti of Sur, Hajj Dawud al Dadah, suggested.

[2] This hadith is quoted verbatim by Ahmed on page 355, Vol. 1, of his Musnad, in addition to many other reliable authors of books of traditions.

[3] This is what al Bukhari has quoted from ‘Ubaidullah ibn ‘Abdullah ibn ‘Utbah ibn Mas’ud from Ibn ‘Abbas, and it is also quoted by Muslim and others.

 

Discussions

The course of this next exchange in al Muraja’at unfolds entirely as predicted, considering how ‘Abdul Hussain had meticulously laid the groundwork to steer the conversation toward this particular point. At the same time, any discerning reader who has endured this far into the alleged exchanges would effortlessly recognize this as yet another attempt to impugn the character and question the intentions of the Prophet’s Companions radiya Llahu ‘anhum.

It is evident that the insinuations are rooted in a narrative shaped by bias; one where ‘Abd a-Hussain deliberately magnifies certain facets of the incident while conveniently stripping away its broader context. The narrative is carefully constructed with a singular purpose: to cast the Companions in a negative light, suggesting they were driven by self-interest or even defiance against the Prophet salla Llahu ‘alayhi wa sallam.

“The Calamity of Thursday”, also refered to as Raziyyat Yawm al Khamis, refers to an event during the final days of the Prophet’s salla Llahu ‘alayhi wa sallam life, a Thursday to be specific. On this particular day, in his final illness, he requested writing materials to dictate some advices that would prevent the Ummah from going astray after his passing. Some of the Companions radiya Llahu ‘anhum present, including ‘Umar ibn al Khattab radiya Llahu ‘anhu, expressed concerns about the Prophet’s salla Llahu ‘alayhi wa sallam condition, suggesting that he might be in pain and that the Qur’an was sufficient for guidance. Others radiya Llahu ‘anhum disagreed and this led to voices being raised in the presence of the Prophet salla Llahu ‘alayhi wa sallam. This led to the Prophet salla Llahu ‘alayhi wa sallam eventually dismissing the idea of writing anything down.

 

Foundational Principles

Before addressing any specific contentions related to this incident it is necessary to establish several foundational principles.

Firstly, the responsibility entrusted to the Prophet salla Llahu ‘alayhi wa sallam by Allah was to convey every aspect of the divine message without omission or compromise. This duty was not merely a suggestion but a divine mandate, explicitly articulated in the Qur’an:

 

يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَۖ وَإِن لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَهُۥۚ وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ

O Messenger, convey what has been revealed to you from your Lord. And if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people.^[1]

 

This verse from Surah al Ma’idah, which is among the last Surah’s to be revealed, sheds light on the uncompromising nature of the Prophet’s salla Llahu ‘alayhi wa sallam mission. His obligation to communicate the message of Islam was unequivocal and absolute, regardless of the challenges or opposition he might face.

The Prophet salla Llahu ‘alayhi wa sallam was also given divine assurance from Allah subhanahu wa ta ‘ala that he would be protected from people, such that he would fear no external pressure or worry about the negative consequnces of conveying that which was imperative. From this we learn that nothing could possibly justify withholding or altering any part of the message that Allah subhanahu wa ta ‘ala had tasked him with conveying.

Thus, as we explore the events and disputes in question, we must recognize that the Prophet salla Llahu ‘alayhi wa sallam was divinely guided and safeguarded in his role as the final Messenger. Any suggestion that he failed to fulfill his duty or hesitated in conveying Allah’s commands must be critically examined against this backdrop of divine instruction and protection.

Couple this with the responsibility of the Ummah to obey the Prophet salla Llahu ‘alayhi wa sallam. ‘Abdul Hussain did not shy away from citing many verses that establish obeying the Prophet salla Llahu ‘alayhi wa sallam. Meaning that the Prophetic guidance, which we refer to as the Sunnah, is a complimentary source of guidance to the Qur’an.

We fear taking this discussion into an entirely different direction when we measure the Qur’anic imperative to follow the Prophet’s salla Llahu ‘alayhi wa sallam Sunnah versus only intepreting it through the narrations of the Imams, which in turn are narrated by narrators from the Shia whose reliability is highly questionable. Enough of that, for now we are just too glad that ‘Abdul Hussain concedes the authority of the Prophet’s salla Llahu ‘alayhi wa sallam Sunnah.

We follow up with two critical questions: What constitutes the Sunnah, and who are the conveyors of the Sunnah? The Sunnah is defined as what is attributable to the Prophet salla Llahu ‘alayhi wa sallam in terms of his actions, speech and tacit approvals.[2]

 

Why the Sahabah radiya Llahu ‘anhum are trustworthy conveyors

As for the conveyors of the Sunnah, we look no further than the Qur’an itself:

 

مُّحَمَّدٞ رَّسُولُ ٱللَّهِۚ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ رُحَمَآءُ بَيۡنَهُمۡۖ تَرَىٰهُمۡ رُكَّعٗا سُجَّدٗا يَبۡتَغُونَ فَضۡلٗا مِّنَ ٱللَّهِ وَرِضۡوَٰنٗاۖ سِيمَاهُمۡ فِي وُجُوهِهِم مِّنۡ أَثَرِ ٱلسُّجُودِۚ ذَٰلِكَ مَثَلُهُمۡ فِي ٱلتَّوۡرَىٰةِۚ وَمَثَلُهُمۡ فِي ٱلۡإِنجِيلِ كَزَرۡعٍ أَخۡرَجَ شَطۡ‍َٔهُۥ فَ‍َٔازَرَهُۥ فَٱسۡتَغۡلَظَ فَٱسۡتَوَىٰ عَلَىٰ سُوقِهِۦ يُعۡجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلۡكُفَّارَۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ مِنۡهُم مَّغۡفِرَةٗ وَأَجۡرًا عَظِيمَۢا

Muhammad is the Messenger of Allah, and those who are with him are firm against the disbelievers, compassionate among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and His pleasure. Their distinguishing feature is on their faces from the effect of prostration. That is their description in the Torah. And their description in the Injil is like a seed that sends forth its shoot; then it makes it strong, and it becomes thick and stands firm on its stem, delighting the sowers—that He may enrage the disbelievers by them. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.[3]

 

Nabi Muhammad salla Llahu ‘alayhi wa sallam is depicted in his natural setting, surrounded by those who shared his mission—the Noble Companions radiya Llahu ‘anhum. Their destiny in carrying forth the message of Islam after his passing is divinely assured. His Companions are not just any group of individuals; they are described with distinct characteristics, lenient and merciful towards one another yet fierce and unyielding against the disbelievers. Their worship is abundant, sincere, and aims to achieve Allah’s pleasure. Allah Himself attests to the genuineness of their hearts and the purity of their intentions. This divine testimony eliminates any possibility of hypocrisy among them; their sincerity is unquestionable.

Commenting on this verse, Imam al Qurtubi states:

 

روى أبو عروة الزبيري من ولد الزبير كنا عند مالك بن أنس فذكروا رجلا ينتقص أصحاب رسول الله ﷺ فقرأ مالك هذه الآية مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ حتى بلغ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ فقال مالك من أصبح من الناس في قلبه غيظ على أحد من أصحاب رسول الله ﷺ فقد أصابته هذه الآية ذكره الخطيب أبو بكر

قلت لقد أحسن مالك في مقالته وأصاب في تأويله. فمن نقص واحدا منهم أو طعن عليه في روايته فقد رد على الله رب العالمين وأبطل شرائع المسلمين قال الله تعالى مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ الآية وقال لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبايِعُونَكَ تَحْتَ الشَّجَرَةِ [الفتح: ١٨] إلى غير ذلك من الآي التي تضمنت الثناء عليهم والشهادة لهم بالصدق والفلاح قال الله تعالى رِجالٌ صَدَقُوا مَا عاهَدُوا اللَّهَ عَلَيْهِ [الْأَحْزَابِ: ٢٣] وقال لِلْفُقَراءِ الْمُهاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَأَمْوالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوانًا إلى قوله أُولئِكَ هُمُ الصَّادِقُونَ ]الحشر: ٨] ثم قال عز من قائل وَالَّذِينَ تَبَوَّؤُا الدَّارَ وَالْإِيمانَ مِنْ قَبْلِهِمْ إِلَى قَوْلِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ [الحشر: ٩] وهذا كله مع علمه تبارك اسمه بحالهم ومآل أمرهم وقال رسول الله ﷺ خير الناس قرني ثم الذين يلونهم وقال لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا لم يدرك مد أحدهم ولا نصيفه خرجهما البخاري

Abu ‘Urwah al Zubairi, a descendant of al Zubair, narrated, “We were in the company of Malik ibn Anas when the conversation turned to a man who criticized the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam. Malik recited the verse, ‘Muhammad is the Messenger of Allah, and those who are with him are firm against the disbelievers and compassionate among themselves,’ continuing until he reached, ‘…that He may enrage the disbelievers through them.’ Malik then remarked, ‘Whoever harbours any resentment in his heart against any of the Companions of the Messenger of Allah salla Llahu ‘alayhi wa sallam, this verse indeed applies to him.” This account was recorded by al Khatib Abu Bakr.

I (al Qurtubi) say: Malik’s words are not only excellent but also accurate in their interpretation. For anyone who diminishes the status of even one of the Companions radiya Llahu ‘anhum or casts doubt upon their narrations has, in truth, rejected Allah, the Lord of all worlds, and undermined the very laws that govern the Muslim community. Allah the Almighty declares, ‘Muhammad is the Messenger of Allah, and those who are with him are firm against the disbelievers…’ (Al Fath: 29)

He also says, ‘Indeed, Allah was pleased with the believers when they pledged allegiance to you under the tree…’ (Al Fath: 18), along with other verses that extol their virtues and bear witness to their sincerity and success.

Allah further states, ‘Among the believers are men who have been true to their covenant with Allah…’ (Al Ahzab: 23),

and, ‘[Also] for the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and His approval… They are the truthful.’ (Al Hashr: 8).

Then, He continues, ‘And [also for] those who were settled in the Home [i.e., al Madinah] and [adopted] the faith before them… They are the successful.’ (Al Hashr: 9).

And all this was revealed with His full knowledge of their state and their ultimate destiny.

The Messenger of Allah salla Llahu ‘alayhi wa sallam has said, ‘The best of people are my generation, then those who come after them,’ and he also warned, ‘Do not revile my Companions, for by the One in Whose Hand is my soul, if any of you were to spend gold equal to the size of Mount Uhud, it would not amount to a handful of what they spent, nor even half of it.’ Both of these sayings are authentically reported by al Bukhari.[4]

 

Allah, in His infinite wisdom, chooses to boast about them in earlier scriptures, highlighting their devotion and loyalty. This small band of believers, nurtured under the loving care of Muhammad salla Llahu ‘alayhi wa sallam, is presented as the epitome of faith—they grew strong and steadfast, their hearts pure, their responsibility immense. There can be no doubt about their sincerity and genuineness for it is Allah who has declared it.

To malign them is to overlook the divine seal of approval placed upon them by Allah subhanahu wa ta ‘ala, a seal that highlights their deserved place in history as the best of the Ummah chosen by Allah for their unquestionable dedication to His Messenger salla Llahu ‘alayhi wa sallam and the continued legacy of Islam after his demise. And it is they who conveyed his Sunnah!

 

Nature of commands

Returning to the foundational principles we discussed earlier, we must consider the nature of the Prophet’s salla Llahu ‘alayhi wa sallam instructions: Were they always absolute and peremptory, or were some directives contextually understood as being advisory or recommendatory in nature? To answer this we look towards Amir al Mu’minin, ‘Ali ibn Abi Talib radiya Llahu ‘anhu. Imam al Bukhari reports the following Hadith by way of Imam ‘Ali Zayn al ‘Abidin, from his father Imam Hussain ibn ‘Ali, from his father, Imam ‘Ali ibn Abi Talib radiya Llahu ‘anhum:

 

حدثنا أبو اليمان قال أخبرنا شعيب عن الزهري قال أخبرني علي بن حسين أن حسين بن علي أخبره أن علي بن أبي طالب أخبره أن رسول الله ﷺ طرقه وفاطمة بنت النبي عليها السلام ليلة فقال ألا تصليان فقلت يا رسول الله أنفسنا بيد الله فإذا شاء أن يبعثنا بعثنا فانصرف حين قلنا ذلك ولم يرجع إلي شيئا ثم سمعته وهو مول يضرب فخذه وهو يقول وَكَانَ الإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلا

One night, the Messenger salla Llahu ‘alayhi wa sallam knocked on the door of ‘Ali ibn Abi Talib radiya Llahu ‘anhu and Fatimah radiya Llahu ‘anha asking, “Are you two not praying?”

‘Ali replied, “O Messenger of Allah! Our souls are in the hands of Allah. If He wills, he wakes us up.”

Thereupon the Messenger salla Llahu ‘alayhi wa sallam left and did not say anything in return.

‘Ali says, “As he turned around I heard him hit his hand against his thigh saying:

وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا

But man has ever been, more than anything, [prone to] dispute.^[5]

 

‘Ali’s radiya Llahu ‘anhu response to the Prophet salla Llahu ‘alayhi wa sallam reveals that he did not interpret the instruction to pray as a binding obligation. Had he understood it as such, he would not have offered predestination as an explanation for his inaction. Rather, his reply suggests that he recognized the Prophet’s salla Llahu ‘alayhi wa sallam command as advisory rather than compulsory. The Prophet’s salla Llahu ‘alayhi wa sallam reaction further confirms that this instruction was not intended to be peremptory.

It is evident that those who were accustomed to the context of the Prophet’s salla Llahu ‘alayhi wa sallam words could discern when he was issuing an emphatic command versus when he was merely offering guidance, whether assertively or passively.

With these fundamental principles in mind, we must pursue the following line of reasoning to clarify the contention surrounding the incident of Thursday, which, at first glance, may appear perplexing, especially when propagandists have given it a spin.

 

Applying principles to the Thursday Incident

Whatever the Prophet salla Llahu ‘alayhi wa sallam intended to convey in this instance must have already been clearly articulated at another time, either before or after, as it is doctrinally inconceivable that he would fail to communicate any divine directive entrusted to him. Also, it is essential to recognize that some of the Prophet’s salla Llahu ‘alayhi wa sallam instructions were recommendations rather than binding obligations. The Sahabah radiya Llahu ‘anhum were not ones to deliberately disregard the Prophet’s salla Llahu ‘alayhi wa sallam commands, nor would they have hesitated to fulfill a clear directive; the Qur’an affirms this.

Therefore, when the Sahabah radiya Llahu ‘anhum received an instruction—such as in the case of ‘Ali radiya Llahu ‘anhu—and chose not to act on it, and if the Prophet salla Llahu ‘alayhi wa sallam did not reprimand them for their inaction, it is understood from the context that the instruction was advisory in nature, not a peremptory command.

It’s crucial to note that ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhu never specified the nature of the advice the Prophet salla Llahu ‘alayhi wa sallam intended to give. However, if we were to entertain the notion that this advice was so critical that the entire Ummah would be led astray without it, this would imply a failure on the part of the Prophet salla Llahu ‘alayhi wa sallam to fulfill his duty—an idea we seek Allah’s protection from even entertaining. So we are forced to understand it to refer to something that would re-inforce what he had already informed them of.

‘Abdul Hussain, unsurprisingly, attempts to steer his readers toward the belief that this advice pertained to the issue of succession. Yet, in doing so, he entangles himself in a contradiction. He simultaneously asserts that the matter of succession was already established at Ghadir, which, if true, would validate the statement made by ‘Umar radiya Llahu ‘anhu or any other Companion present that the Book of Allah was sufficient. Moreover, the hadith recounting the conversation between al ‘Abbas and ‘Ali radiya Llahu ‘anhuma concerning immediate succession occurs after this incident. Notably, this hadith is transmitted through the same isnad as the one ‘Abdul Hussain cites regarding the Thursday Calamity.[6] Therefore, if he accepts the authenticity of the hadith about the Thursday Calamity, he must also acknowledge the soundness of the hadith regarding the conversation between al ‘Abbas and ‘Ali radiya Llahu ‘anhuma.

If one were to entertain the notion that the Prophet salla Llahu ‘alayhi wa sallam intended to appoint a specific successor, several critical questions naturally arise. Particularly, how could the Companions, who were present during the incident, have possibly known that ‘Ali radiya Llahu ‘anhu was the intended successor, especially if the Prophet salla Llahu ‘alayhi wa sallam had not explicitly stated so? We’ve already explained the irreevant nature of this objection had he already done so.

If ‘Ali radiya Llahu ‘anhu was indeed divinely designated, and if he was aware of such a designation, the stakes could not have been higher. The well-being and spiritual guidance of the entire Ummah were at risk. Why, then, did he not take swift and decisive action to secure his position? Why did he not immediately rally support, especially when the implications of his leadership—or lack thereof—could have profound and lasting consequences for the entire Ummah to come for centuries?

 

Elaborating on the narration itself

To approach this incident with the requisite objectivity demanded of it, we will begin by listing the various narrations, comparing their commonalities and differences, and then presenting the scholarly commentaries from various experts. This approach will allow us to offer a well-rounded and comprehensive understanding of the incident in question.

‘Abdul Hussain accurately observes that certain versions of the narration have been paraphrased. However, he suggests that this paraphrasing is part of a deliberate and nefarious attempt by the narrators to obscure the truth. He implies that these narrators, driven by an agenda, have gone to great lengths to sanitize and edit the original story to align with their own narrative. Whilst this is subtle in the original Arabic of al Muraja’at, it is explicitly stated thus in the English translated version. This claim is used as a convenient pretext for introducing alternative narratives sourced from works that are widely regarded as forgeries or propagandistic in nature.

For instance, ‘Abdul Hussain directs his readers to dubious sources such as al Jawhari’s Kitab al Saqifah and the Shia commentary Sharh Nahj al Balaghah by Ibn Abi al Hadid. Both of which we have dismissed as unreliable sources. He conveniently disregards the multiple chains of transmission that exist within reliable Sunni sources. Additionally, he overlooks the natural variances that are common in the transmission of oral history, especially when recounting incidents of this nature.

This itself has been narrated through multiple chains:

(i) Sufyan — (a) Abu Muslim al Ahwal — (A) Sa’id ibn Jubayr

 

عن ابن عباس رضي الله عنهما أنه قال يوم الخميس وما يوم الخميس ثم بكى حتى خضب دمعه الحصباء فقال اشتد برسول الله ﷺ وجعه يوم الخميس فقال ائتوني بكتاب أكتب لكم كتابا لن تضلوا بعده أبدا فتنازعوا ولا ينبغي عند نبي تنازع فقالوا ما شأنه أهجر استفهموه فذهبوا يردون عليه فقال دعوني فالذي أنا فيه خير مما تدعوني إليه وأوصى عند موته بثلاث أخرجوا المشركين من جزيرة العرب وأجيزوا الوفد بنحو ما كنت أجيزهم ونسيت الثالثة وقال يعقوب بن محمد سألت المغيرة بن عبد الرحمن عن جزيرة العرب فقال مكة والمدينة واليمامة واليمن وقال يعقوب والعرج أول تهامة

Ibn ‘Abbas said, “Thursday, and what was Thursday?” He then wept until his tears wet the ground. “The pain intensified upon the Messenger salla Llahu ‘alayhi wa sallam who then said, ‘Come, let me write for you a letter after which you will never stray.’

They then disputed and a dispute is not appropriate in the presence of the Messenger salla Llahu ‘alayhi wa sallam.

They said, ‘What is his condition? Is he speaking incoherently? Ask him for clarity.’

So, they went to him and he said, ‘Leave me, for indeed, what I am in is better for me than what you call me towards.’

He then exhorted them with three things. He said, ‘Expel the Mushrikin from the Arabian Peninsula, and give gifts to the delegations as I used to,’ he either did not mention the third or the narrator said, ‘I forgot it.’[7]

 

(i) Malik ibn Mighwal, by way of Waki’ — (b) Talhah ibn Musarrif — (A) Sa’id ibn Jubayr

 

عن ابن عباس أنه قال يوم الخميس وما يوم الخميس ثم جعل تسيل دموعه حتى رأيت على خديه كأنها نظام اللؤلؤ قال قال رسول الله ﷺ ائتوني بالكتف والدواة أو اللوح والدواة أكتب لكم كتابا لن تضلوا بعده أبدا فقالوا إن رسول الله ﷺ يهجر

Ibn ‘Abbas said, “Thursday, and what was Thursday?” Then tears began to flow until I saw them on his cheeks as it they were the strings of pearls.

“The Messenger of Allah salla Llahu ‘alayhi wa sallam said, ‘Bring me a shoulder blade and ink-pot (or tablet and inkpot), so that I write for you a document (afterwhich) you would never go astray.’

They said, ‘The Messenger of Allah salla Llahu ‘alayhi wa sallam is incoherent.’”[8]

 

(i) Hisham ibn Yusuf— (a) Ma’mar — (B) ‘Ubaidullah ibn ‘Abdullah, by way of al Zuhri

 

عن ابن عباس قال لما حضر النبي ﷺ قال وفي البيت رجال فيهم عمر بن الخطاب قال هلم أكتب لكم كتابا لن تضلوا بعده قال عمر إن النبي ﷺ غلبه الوجع وعندكم القرآن فحسبنا كتاب الله واختلف أهل البيت واختصموا فمنهم من يقول قربوا يكتب لكم رسول الله ﷺ كتابا لن تضلوا بعده ومنهم من يقول ما قال عمر فلما أكثروا اللغط والاختلاف عند النبي ﷺ قال قوموا عني قال عبيد الله فكان ابن عباس يقول إن الرزية كل الرزية ما حال بين رسول الله ﷺ وبين أن يكتب لهم ذلك الكتاب من اختلافهم ولغطهم

Ibn ‘Abbas said, “When the time of the death of the Prophet salla Llahu ‘alayhi wa sallam approached while there were some men in the house, and among them was ‘Umar ibn al Khattab, the Prophet salla Llahu ‘alayhi wa sallam said, ‘Come, let me write for you a document after which you will never go astray.’

‘Umar said, ‘The Prophet salla Llahu ‘alayhi wa sallam is overcome with pain, and you have the Qur’an. The Book of Allah is sufficient for us.’

The people in the house differed and disputed. Some of them said, ‘Come, so that the Messenger of Allah salla Llahu ‘alayhi wa sallam may write for you a document after which you will not go astray,’ while some of them said what ‘Umar said.

When the noise and differences increased before the Prophet salla Llahu ‘alayhi wa sallam, he said to them, ‘Stand (and leave).’”

Ibn ‘Abbas used to say, “That was a heavy loss, that their differences and noises prevented the Messenger of Allah salla Llahu ‘alayhi wa sallam from writing that document for them.” [9]

 

(1) ‘Abdullah ibn Muhammad — (ii) ‘Abdur Razzaq —(a) Ma’mar — (B) ‘Ubaidullah ibn ‘Abdullah, by way of al Zuhri

 

عن ابن عباس رضي الله عنهما قال لما حضر رسول الله ﷺ وفي البيت رجال فيهم عمر بن الخطاب قال النبي ﷺ هلم أكتب لكم كتابا لا تضلوا بعده فقال عمر إن النبي ﷺ قد غلب عليه الوجع وعندكم القرآن حسبنا كتاب الله فاختلف أهل البيت فاختصموا منهم من يقول قربوا يكتب لكم النبي ﷺ كتابا لن تضلوا بعده ومنهم من يقول ما قال عمر فلما أكثروا اللغو والاختلاف عند النبي ﷺ قال رسول الله ﷺ قوموا قال عبيد الله فكان ابن عباس يقول إن الرزية كل الرزية ما حال بين رسول الله ﷺ وبين أن يكتب لهم ذلك الكتاب من اختلافهم ولغطهم

Translation same as above. [10]

 

(2) ‘Ali ibn ‘Abdullah — (ii) ‘Abdur Razzaq — (a) Ma’mar — (B) ‘Ubaidullah ibn ‘Abdullah ibn ‘Utbah, by way of al Zuhri

 

عن ابن عباس رضي الله عنهما قال لما حضر رسول الله ﷺ وفي البيت رجال فقال النبي ﷺ 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 أكثروا اللغو والاختلاف قال رسول الله ﷺ قوموا قال عبيد الله فكان يقول ابن عباس إن الرزية كل الرزية ما حال بين رسول الله ﷺ وبين أن يكتب لهم ذلك الكتاب لاختلافهم ولغطهم

Translation same as above. [11]

 

(3) Muhammad ibn Rafi’ — (ii) ‘Abdur Razzaq —(a) Ma’mar — (B) ‘Ubaidullah ibn ‘Abdullah ibn ‘Utbah, by way of al Zuhri

(4) ‘Abd ibn Humaid — (ii) ‘Abdur Razzaq —(a) Ma’mar — (B) ‘Ubaidullah ibn ‘Abdullah ibn ‘Utbah, by way of al Zuhri

 

عن ابن عباس قال لما حضر رسول الله ﷺ وفي البيت رجال فيهم عمر ابن الخطاب فقال النبي ﷺ هلم أكتب لكم كتابا لا تضلون بعده فقال عمر إن رسول الله ﷺ قد غلب عليه الوجع وعندكم القرآن حسبنا كتاب الله فاختلف أهل البيت فاختصموا فمنهم من يقول قربوا يكتب لكم رسول الله ﷺ كتابا لن تضلوا بعده ومنهم من يقول ما قال عمر فلما أكثروا اللغو والاختلاف عند رسول الله ﷺ قال رسول الله ﷺ قوموا قال عبيد الله فكان ابن عباس يقول إن الرزية كل الرزية ما حال بين رسول الله ﷺ وبين أن يكتب لهم ذلك الكتاب من اختلافهم ولغطهم

Translation same as above. [12]

 

(5) Ishaq ibn Ibrahim — (ii) ‘Abdur Razzaq —(a) Ma’mar — (B) ‘Ubaidullah ibn ‘Abdullah, by way of al Zuhri

 

عن ابن عباس قال لما حضر رسول الله ﷺ وفي البيت رجال فيهم عمر بن الخطاب فقال رسول الله ﷺ هلم أكتب لكم كتابا لن تضلوا بعده أبدا فقال عمر إن رسول الله ﷺ قد غلب عليه الوجع وعندكم القرآن حسبنا كتاب الله فاجتمعوا في البيت فقال قوم قربوا يكتب لكم كتابا لن تضلوا بعده أبدا وقال قوم ما قال عمر فلما أكثروا اللغط والاختلاف عند رسول الله ﷺ قال لهم قوموا قال عبيد الله فكان ابن عباس يقول الرزية كل الرزية ما فات من الكتاب الذي أراد رسول الله ﷺ أن يكتب أن لا يضلوا بعده أبدا لما كثر لغطهم واختلافهم

Translation same as above. [13]

 

(i) Jarir — (b) Yunus —(B) ‘Ubaidullah ibn ‘Abdullah, by way of al Zuhri

 

عن ابن عباس قال لما حضرت رسول الله ﷺ الوفاة قال هلم أكتب لكم كتابا لن تضلوا بعده وفي البيت رجال فيهم عمر بن الخطاب فقال عمر إن رسول الله ﷺ قد غلبه الوجع وعندكم القرآن حسبنا كتاب الله فاختلف أهل البيت فاختصموا فمنهم من يقول يكتب لكم رسول الله ﷺ أو قال قربوا يكتب لكم رسول الله ﷺ ومنهم من يقول ما قال عمر فلما أكثروا اللغط والاختلاف و غم رسول الله ﷺ قال قوموا عني فكان ابن عباس يقول إن الرزية كل الرزية ما حال بين رسول الله ﷺ وبين أن يكتب لهم ذلك الكتاب من اختلافهم ولغطهم

Translation same as above. [14]

 

(ii) Ibn Wahb — (b) Yunus —(B) ‘Ubaidullah ibn ‘Abdullah, by way of al Zuhri

 

عن ابن عباس قال لما اشتد بالنبي ﷺ وجعه قال ائتوني بكتاب أكتب لكم كتابا لا تضلوا بعده قال عمر إن النبي ﷺ غلبه الوجع وعندنا كتاب الله حسبنا فاختلفوا وكثر اللغط قال: فقوموا عني ولا ينبغي عندي التنازع فخرج ابن عباس يقول إن الرزية كل الرزية ما حال بين رسول الله ﷺ وبين كتابه

Ibn ‘Abbas said, “The pain of the Prophet salla Llahu ‘alayhi wa sallam worsened; the Prophet salla Llahu ‘alayhi wa sallam said, ‘Come, let me write for you a document after which you will not go astray.’

‘Umar said, ‘The Prophet salla Llahu ‘alayhi wa sallam is overcome with pain, and we have the Qur’an, it is sufficient.’

They differed and the noise increased.

The Prophet salla Llahu ‘alayhi wa sallam said to them, ‘Stand (and leave). It is not appropriate that you dispute in my presence.’ “

Ibn ‘Abbas used to say, “That was a heavy loss, what prevented the Messenger of Allah salla Llahu ‘alayhi wa sallam from writing that document.” [15]

 

The accounts from Sa’id ibn Jubayr and ‘Ubaidullah exhibit some variations. However, certain elements remain consistent across both versions.

What is consistent:

• The event occurred during the Prophet’s salla Llahu ‘alayhi wa sallam final illness.
• The Prophet salla Llahu ‘alayhi wa sallam requested writing materials.
• ‘Umar radiya Llahu ‘anhu suggested that the Qur’an was sufficient.
• There was a difference of opinion among those present which resulted in them raising their voices
• The Prophet salla Llahu ‘alayhi wa sallam expressed displeasure at their behaviour.
• The Prophet salla Llahu ‘alayhi wa sallam ultimately asked them to excuse themselves.

 

What varies:

• Mention of the actual advices.
• The precise wording of the exchange between the Sahabah radiya Llahu ‘anhum.

 

What is not mentioned in the narration but is understood and is also significant:

• The nature of the Prophet’s salla Llahu ‘alayhi wa sallam
• The Prophet’s salla Llahu ‘alayhi wa sallam tacit approval of the suggestion.

 

The versions by way of Sa’id ibn Jubayr uses variations of the root H-J-R. It is not uncommon that tenses or voices vary slightly across a common strand of a narration.

In commenting on this particular expression the Maliki jurist, Abu al Walid ibn al Rushd offers valuable insight:

 

وكتب إليه الفقيه أبو محمد ابن خالد من أهل كورة لوشة يسأله عن معنى حديث وقع في صحيح البخاري

ونص السؤال بعد البسملة

الجواب رضي الله عنك فيما وقع في صحيح البخاري من حديث ابن عباس في موت النبي من قوله فيه ماله أهجر ما معنى هذه اللفظة فقد قيل إنها من الهجر وقيل بمعنى هذى وقيل معنى غير هذا وهو ﷺ  منزه عن هذين وفي الحديث دليل على دفع هذين التأويلين وهو قوله ولا ينبغي عند نبي تنازع وهذا كلام صحيح

فلك الفضل أدام الله عزك في مراجعتنا بما تراه في ذلك مأجورا مشكورا إن شاء الله تعالى

الجواب عليها تصفحت سؤالك هذا ووفقت عليه وعلى ما سألت فيه من معنى اللفظة الواقعة في حديث ابن عباس وهي قوله فيها أهجر فهي لفظة وقعت في حديثه على ما روى عنه سعيد بن جيبر من أنه قال يوم الخميس وما يوم الخميس ثم بكى حتى خضب دمعه الحصباء قال فقلت يا ابن عباس وما يوم الخميس قال اشتد بالنبي ﷺ وجعه فقال ائتوني بكتف أكتب لكم كتابا لن تضلوا بعده أبدا فتنازعوا ولا ينبغي عند نبي تنازع فقالوا ماله أهجر استفهموه فقال دعوني فالذي أنا فيه خير مما تدعونني إليه الحديث

فالهجر الهذيان في المرض يقال هجر وأهجر بمعنى هذى وقيل هجر إذا هذى وأهجر إذا قال الهجر وهو الخنا وقد قريء الحديث ماله أَهَجَر وماله أَهْجَر على اللغتين جميعا. في الهجر الذي هو الهذيان

والصحيح في الرواية الذي به يستقيم تأوي الحديث على ما يصح أن يحمل عليه ماله أَهَجَرَ بصيغة الاستفهام والمراد به التقرير بمعنى النفي لأن الأَوْلى تنزيه النبي ﷺ عن هذا المعنى وإن كان لا نقيصة فيه

والمعنى عندي في ذلك والله أعلم وأحكم أنَّ النبي ﷺ لما اشتد به وجعه الذي توفي منه فقال ائتوني بكتف أكتب لكم فيه كتابا لا تضلون بعده اختلف أصحابه الحاضرون في ذلك لما رأوه من شدة ما كان به من الوجع فمنهم من رأى ذلك وأراده وحرص عليه ومنهم من لم يره تخفيفا عن النبي ﷺ لشدة ما كان به من الوجع وقال عندنا كتاب الله حسبنا على ما جاء في حديث ابن العباس من رواية عبيد الله بن عبد الله بن عتبة بن مسعود عن ابن عباس قال لما اشتد بالنبي ﷺ وجعه قال ائتوني بكتف أكتب لكم كتابا لا تضلون بعده قال عمر إن النبي ﷺ غلبه الوجع وعندنا كتاب الله حسبنا فاختلفوا وكثر اللغط قال قوموا عني ولا ينبغي عندي التنازع فخرج ابن عباس يقول إن الرزية كل الرزية ما حال بين محمد وبين كتابه

فيحتمل أن يكون تكلم النبي ﷺ في خلال تلك المنازعة التي وقعت بينهم بكلام خفي لم يفهموه عنه لغلبة الوجع عليه فمنهم من لم ير أن يراجع فيه ولا أن يستفهم عنه إرادة التخفيف عنه ومنهم من أراد أن يستفهم عنه فكثر في ذلك بينهم اللغط المذكور في الحديث وكان من جملة هذا اللغظ قول هذا القائل منهم ماله أهجر استفهموه[لِلَّه] يريد ماله فيما يظنون أهجر أي أهو ممن يظن به الهجر من المرض فيمتنع من استفهامه عما لم يفهم من كلامه بل لا يظن به ذلك فاستفهموه

فهذا معنى ما وقع من حديث سعيد بن جبير عن ابن عباس من قول القائل ماله أهجر استفهموه لِلَّهِ يريد ماله، فيما يظنون أهجر أي أهو ممن يظن به الهجر من المرض، فيمتنع من استفهامه عما لم يفهم من كلامه بل لا يظن به ذلك فاستفهموه

فهذا معنى ما وقع من حديث سعيد بن جبي، عن ابن عباس، من قول القائل ماله أهجر استفهموه فلما سمع النبي ﷺ ذلك من تنازعهم وكثر لغطهم كره ذلك منهم ووقال دعوني فالذي أنا فيه يريد والله أعلم من مناجاة من كان يناجيه من الملائكة خير مما تدعوني إليه على ما جاء في الحديث

فهذا جواب ما سألت عنه مشروحا مبينا وبالله تعالى التوفيق لا رب غيره

The jurist Abu Muhammad Ibn Khalid from the region of Lusha wrote to inquire about the meaning of a hadith found in Sahih al Bukhari. The text of the question, after taking the Name of Allah, was as follows:

“May Allah be pleased with you. The question pertains to a hadith found in Sahih al Bukhari narrated by Ibn ‘Abbas concerning the death of the Prophet salla Llahu ‘alayhi wa sallam. The hadith contains the phrase, ‘What is wrong with him? Is he incoherent (Ahajara)?’ What is the meaning of this phrase?

It has been suggested that it means ‘he is speaking unintelligibly,’ or that it means ‘he is in a confused state.’ However, the Prophet salla Llahu ‘alayhi wa sallam is beyond such things, and the hadith itself provides evidence against these interpretations, as it includes the statement, ‘Disputation is not appropriate in the presence of a Prophet.’ This seems plausible. And to you is the honour—may Allah preserve your dignity—of reviewing our interpretation and providing your opinion, for which you will be rewarded, God willing.”

In response, I have carefully reviewed your inquiry and the question about the meaning of the phrase in the hadith of Ibn ‘Abbas, which reads, Ahajara. This word appears in the narration as reported by Sa’id ibn Jubayr, in which he said: “Thursday, and what is Thursday?” By Allah, then he wept until his tears soaked the pebbles. He continued, saying, “On that day, the Prophet’s salla Llahu ‘alayhi wa sallam pain intensified, and he said, ‘Bring me a shoulder blade so I may write for you a letter after which you will never go astray.’ They disputed, and it is not appropriate to dispute in the presence of a Prophet. They said, ‘What is wrong with him? Is he incohernt? Ask him.’ The Prophet salla Llahu ‘alayhi wa sallam then said, ‘Leave me, for what I am in is better than what you are calling me to.’”

The word (hajara) refers to incoherent speech due to illness. It is said ‘hajara’ and ‘ahjara’ both mean ‘to speak incoherently’ or ‘to rave.’ Some have explained that ‘hajara’ is used when one speaks incoherently, and ‘ahjara’ is when one speaks obscenely or nonsensically. The hadith has been narrated with both Ahajrun [أَهَجْرٌ] and Ahajara [أَهَجَرَ] with slight linguistic variations, both indicating incoherent speech.

The correct interpretation in this context, based on the narration, is that the phrase was used as a question, implying negation. This interpretation is preferred, as it maintains the Prophet’s salla Llahu ‘alayhi wa sallam dignity, even though there is no inherent deficiency in the literal meaning. The context, as I understand it, and Allah knows best, is that when the Prophet’s salla Llahu ‘alayhi wa sallam pain intensified during the illness that led to his passing, he asked for a shoulder blade to write something to ensure his followers would not go astray. Some of those present were eager for this and insisted on it, while others did not want to burden the Prophet salla Llahu ‘alayhi wa sallam due to the severity of his pain, suggesting instead that they rely on the Book of Allah, as stated in another narration from Ibn ‘Abbas, through the narration of ‘Ubaidullah ibn ‘Abdullah ibn ‘Utbah ibn Mas’ud. In that version, ‘Umar radiya Llahu ‘anhu said, ‘The Prophet salla Llahu ‘alayhi wa sallam is overwhelmed with pain, and we have the Book of Allah; it is sufficient for us.’ They then differed, and the commotion increased. The Prophet salla Llahu ‘alayhi wa sallam said, ‘Leave me, for disputation is not appropriate in my presence.’ Ibn ‘Abbas remarked, ‘The great calamity is what kept the Prophet salla Llahu ‘alayhi wa sallam from writing his letter.’

It is possible that during the dispute, the Prophet salla Llahu ‘alayhi wa sallam spoke softly in a manner they did not fully understand due to his overwhelming pain. Some refrained from questioning further out of a desire to ease his burden, while others wanted to clarify his words, leading to the dispute mentioned in the hadith. Among the remarks during this commotion was the question, ‘What is wrong with him? Is he incoherent? Ask him,’ meaning, ‘Do you think he is incoherent due to his illness, and therefore we should refrain from asking him for clarification? Or do we not think that of him, and therefore should seek clarification?’

This is the meaning of the statement from the hadith as narrated by Sa’id ibn Jubayr from Ibn ‘Abbas, ‘What is wrong with him? Is he incohenrent? Ask him,’ which the Prophet salla Llahu ‘alayhi wa sallam disliked upon hearing. Due to their disputation and commotion, he said, ‘Leave me, for what I am in’—and Allah knows best, perhaps referring to the communication with the angels—‘is better than what you are calling me to.’

This is the answer to your question, explained and clarified. With Allah lies success, and there is no Lord besides Him.” [16]

 

‘Abdul Hussain’s outlandish contention is that they deliberately omited mention of ‘Ali’s radiya Llahu ‘anhu nomination, as well as the understanding of the root H-J-R which is used to disparage the Companions radiya Llahu ‘anhum. On the contrary, the versions transmitted through Sa’id ibn Jubayr and ‘Ubaidullah exhibit slight variations. However, these differences do not detract from the core elements that remain consistent across both versions. These include the context of the Prophet’s salla Llahu ‘alayhi wa sallam final illness, his request for writing materials, the difference of opinion among those present, ‘Umar’s radiya Llahu ‘anhu suggestion to rely on the Qur’an, the Prophet’s salla Llahu ‘alayhi wa sallam displeasure at their dispute, and his subsequent request for them to leave. What varies is the mention of the actual advice and the precise wording of the exchange between the Sahabah radiya Llahu ‘anhu. Additionally, while the nature of the Prophet’s salla Llahu ‘alayhi wa sallam command and his tacit approval of the suggestion are not explicitly mentioned, they are understood and significant, which we have already dealt with previously.

In our next round we will elaborate further on the incident of Thursday as it is a recurring theme.

 

NEXT⇒ LETTER 87 and 88 

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^[1]  Surah al Maʼidah: 67.

[2] Al Amidi: Al Ihkam fi Usul al Ahkam, vol.1 pg. 169.

[3] Surah al Fath: 29.

[4] Al Jami’ li Ahkam al Qur’an, vol. 19 pgs 347-348.

[5]  Sahih al Bukhari, Hadith no. 1075.

[6] Sahih al Bukhari, Hadith no. 4447.

[7] Sahih al Bukhari, Hadith no. 4431, no 3053, no 3168; Sahih Muslim, Hadith no. 1637.

[8] Sahih Muslim, Hadith no. 1637.

[9] Sahih al Bukhari, Hadith no. 5669, 7366.

[10] Sahih al Bukhari, Hadith no. 5669.

[11] Sahih al Bukhari, Hadith no. 4432.

[12] Sahih Muslim, Hadith no. 1637.

[13] Al Nasa’i: Al Kubra, Hadith no. 8516.

[14] Musnad Ahmed, Hadith no. 2990.

[15] Sahih al Bukhari, Hadith no. 114.

[16] Masa’il Abi al Walid ibn Rushd, vol. 2 pgs 926-929.