Shattering the Mirage: A Response to ‘Abdul Hussain Sharaf al Din’s al Muraja’at: Letter 91 and 92

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October 18, 2024
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November 4, 2024

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Letter 91

 

Rabi’ al Awwal 19, 1330

 

I. Justifying Their Behaviour Towards Usamah’s Regiment,

II. No Hadith Curses its Draft Dodgers.

 

1) Yes, the Messenger of Allah (pbuh) had urged them to rush to participate in Usamah’s campaign, ordering them to expedite, as you have mentioned, emphasizing his order till he told Usamah to invade Ubna in the morning, not allowing him to wait till the evening, telling him to go and emphasizing his order once more by telling him to rush. But he, peace be upon him, according to all narrations, fell sick and started breathing very heavily, so much so that they started worrying about him and feeling too upset to leave him in such condition. They remained at Jurf waiting to know the condition of his health out of their own fear for his life and due to their attachment to him. They, therefore, are excused for having waited, and they should not be blamed.

As regarding their questioning the Prophet’s appointment of Usamah after his death, in spite of what they remembered of his statements and his emphasis by word and by action, with which they were familiar, it was nothing more than their objection to his being too young, to his being a youth among middle-aged and old men. The latter naturally find it very difficult to receive orders from the young, and they by nature feel resentful towards submitting to their judgment. Their hatred of his appointment was not an innovation but simply due to the human nature; so, consider that.

As regarding their demand after the demise of the Messenger to depose Usamah, this is justified by some scholars among those who expected the Siddiq [Abu Bakr] to agree with them. These persons thought that such deposition would, in their view, serve the public interest. Yet, for the sake of fairness, I personally cannot rationalize their request to depose him after seeing how angry the Prophet (pbuh) was when they requested the same, and his going out, feverish, bandaged and wrapped in a blanket, to denounce such a notion in his sermon from the pulpit. They knew that such an incident was, indeed, a historical milestone; so, their real motive is not known except by Allah.

As regarding their determination to cancel the campaign, and their pressuring al Siddiq to do so, in spite of seeing how much emphasis the Prophet had placed on its dispatch, his concern about expediting its departure, as well as his repeated statements to this effect, is but their own caution about the capital of Islam else it should be assaulted by the polytheists around it once vacated from a protecting force, while the army was far away from it, especially since hypocrisy surfaced as soon as the Prophet (pbuh) died, and the hopes of the Jews and Christians were revived, and a group among the Arabs renegated, while other groups refused to pay zakat. The companions of the Prophet, therefore, spoke to our master al Siddiq and requested him to forbid Usamah from leaving, but he refused and said: “It is better for me that birds snatch my flesh away rather than start my rule by overruling the command of the Messenger of Allah (pbuh).”

This is what our fellows have said regarding al Siddiq. As regarding others, they are not to be blamed for trying to stop the campaign since their objective was nothing other than a genuine concern about the safety of the religion of Islam.

As regarding the question why Abu Bakr, ‘Umer, and others who were drafted in the regiment, lagged behind when Usamah proceeded, it was only to lay the firm foundations of the Islamic government, support the law of Muhammad (pbuh), and protect the caliphate, which was the only protector of both faith and the faithful.

2) As regarding what you have quoted of Shahristani’s book Al Milal wal Nihal, we have found it to be narrated without the name of its narrator. Both al Halabi and Sayed al Dahlani, in their respective books of traditions, have said that in fact there was no such hadith at all in that meaning. If you, may Allah protect you, are able to narrate hadith from Sunnis supporting it, then lead me to it, Wassalam.

 

Sincerely,

S

 

Letter 92

 

Rabi’ al Awwal 22, 1330

 

I. Their Pretexts do not Contradict our Statement,

II. Al Shahristani’s Hadith is Documented.

 

1) You have, may Allah Almighty protect you, admitted that they lagged behind Usamah’s regiment and were at Jurf reluctant to proceed in spite of being ordered by the Prophet (pbuh) to rush and expedite. You also admit that they did, indeed, raise questions about the [Prophet’s] wisdom in appointing Usamah in spite of what they had seen and heard of deeds and words regarding his appointment.

You have further admitted that they did, indeed, request Abu Bakr to depose him even after seeing how angry the Prophet (pbuh) was when he noticed their questioning his appointment, his going out to them, feverish, bandaged, wrapped in a blanket, to deliver a sermon from the pulpit in which he repudiated their grumbling, a sermon you yourself have described as one of the significant historical events, one wherein he described Usamah as being worthy of such a post.

You have accepted the fact that they requested the caliph to cancel the regiment dispatched by the Messenger of Allah (pbuh), and untie the knot he, with his own eminent hands, had tied, in spite of seeing his concern about dispatching it and his complete care about expediting it, in addition to several statements he made regarding the necessity of doing so.

You have, moreover, admitted that some of those who had been drafted in that army by the Prophet (pbuh) himself who ordered them to enlist under Usamah’s leadership had lagged behind. You have admitted all these facts which are written down in the books of history and are matters of consensus among the traditionists and historians, saying that they were not to be blamed for all what they had done. The summary of their pretext, as you have put it, is that they had preferred in those matters the interest of Islam according to their own views, not according to the Prophet’s statements in their regard. We did not intend in this matter to state anything more than that. In other words, the topic of our discussion is whether they used to follow all the Prophet’s statements or not. You have chosen the first, while we have chosen the second, and now your admission that they did not follow such statements proves our own viewpoint. Their being excused or not is obviously besides the point.

Since it has been proved according to your views that they preferred, in the incident of Usamah’s regiment, the interest of Islam, following their own views rather than those of the Prophet as embedded in his statements, then why don’t you likewise say that they preferred in the issue of caliphate to follow their own views regarding what is good for Islam to those of the Prophet (pbuh) as stated in his Ghadir hadith and the like? You have found excuses for those who cast doubts about Usamah’s appointment, saying that they did so only because of his young age and their being middle-aged and old, and that old folks are naturally made to resent taking orders from the young; so, why don’t you apply the same argument to those who did not follow the Ghadir texts appointing Ali (as), who was a young man, to take charge of middle-aged and elderly companions, who considered him young at the time when the Messenger of Allah, peace be upon him and his progeny, died just as they considered Usamah young when the Prophet (pbuh) appointed him as their commander in that regiment? What a big difference between caliphate and the leadership of a regiment! If their nature refused to accept the leadership of a youth in commanding one regiment, they were more liable to refuse the lifetime leadership of a youth in all religious and secular matters.

But your argument that middle-aged and elderly folks naturally resent receiving orders from the young is rejected if you apply it to all matters, since those whose faith is strong among elderly believers certainly do not resent being commanded by Allah and His Messenger to take orders from a youth, or in any other matter. “Nay! By thy Lord, they shall never truly believe till they totally accept your judgment in all their disputes, then they do not feel any hardship in accepting your judgment, submitting thereto wholeheartedly (Qur’an, 4:65).” “Whatever the Messenger grants you, take it, and abstain from whatever he forbids you (Qur’an, 59:7).”

2) As regarding al Shahristani who discusses those who dodged the draft in Usamah’s army, narrating their story as a generally accepted fact, it has been narrated in one hadith documented by Abu Bakr Ahmed ibn ‘Abdul-Aziz al Jawhari in his book Al Saqifa, from which I quote here this much for you verbatim:

“Ahmed ibn Ishaq ibn Salih has narrated a tradition to us from Ahmed ibn Siyar from Sa’d ibn Kathir al Ansari whose men quote ‘Abdullah ibn ‘Abdul-Rahman saying that when the Messenger of Allah (pbuh) fell sick shortly before his death, he appointed Usamah ibn Zaid ibn Harithah to take charge in leading an army most of which were men from the Muhajirün and the Ansar. Among them were: Abu Bakr, ‘Umer, Abu ‘Ubaidah ibn al Jarrah, ‘Abdul-Rahman ibn ‘Awf, Talhah, and al Zubair, and ordered him to invade Mu’ta, where his father Zaid had been murdered, and to invade the valley of Palestine. Usamah slackened, and so did the rest of the army, and the Messenger of Allah, peace be upon him and his progeny, though sick, kept emphasizing that the army must rush there, till Usamah said to him: ‘O Messenger of Allah! Would you permit me to stay for a few days till Allah Almighty heals you?’ He answered: ‘Go and proceed, supported by the blessings of Allah.’ He said: ‘O Messenger of Allah! If I proceed while you are sick like that, I will be going with a heart swollen with pain.’ He (pbuh) said: ‘Proceed towards victory in good health.’ Usamah persisted: ‘But I hate to keep asking the travellers about your condition.’ He said: ‘Proceed to carry out my orders,’ then he, peace be upon him and his progeny, fainted. Usamah left and prepared to proceed. When the Messenger of Allah (pbuh) regained his consciousness, he immediately inquired about Usamah, and he was told that he and his men were preparing to proceed, whereupon he kept repeating: ‘Carry out Usamah’s mission; the curse of Allah be upon whoever dodges its draft.’ Usamah finally left the city, the flag above his head, surrounded by the companions, till he reached Jurf. In his company were Abu Bakr, ‘Umer, and most of the Muhajirün and the Ansar such as Asid ibn Hadr, Bashir ibn Sa’d, and many other dignitaries. Then he received a messenger sent by Umm Ayman who informed him to go ahead and enter the city because the Prophet (pbuh) was dying. He immediately left for Medina with the standard still in his hand. Having reached the Prophet’s residence, he planted it at the door just when the Prophet (pbuh) had died.”

This has been written down by a group of historians such as the Mu’tazilite scholar Ibn Abul-Hadid at the conclusion of page 20 and the succeeding page in Vol. 2 of his Sharh Nahjul Balaghah, Wassalam.

 

Sincerely,

Sh

 

Discussions

The army of Usamah radiya Llahu ‘anhu is a theme that has occupied multiple rounds of ‘correspondence’ and since ‘Abdul Hussain has chosen to proffer a recognisably half-hearted response in his portrayal of the alleged role of Sheikh Salim al Bishri, his own rebuttals are also discussed. It would thus make more sense to address the incident in greater detail here.

The fact that anyone would concede without hesitation the claim in narrative that there is consensus of Abu Bakr radiya Llahu ‘anhu being part of the army is a clear give away. The very sources that are cited in al Murajaat and its footnotes debunk the claim of consensus and raise the question of incongruity with the affirmed historical fact of Abu Bakr radiya Llahu ‘anhu leading the Ummah in prayer. We present below the depiction of the incident describing the dispatchment of the army of Usamah ibn Zaid radiya Llahu ‘anhu from al Sirah al Halabiyyah, not because it is a reference that we seek out deliberately but due to the fact that it is cited in al Murajaat in a way that suggests that ‘Abdul Hussain considers it factually sound.

 

ثم نزل ﷺ فدخل بيته وذلك في يوم السبت لعشر خلون من شهر ربيع الأول سنة إحدى عشرة وجاء المسلمون الذين يخرجون مع أسامة يودعون رسول الله ﷺ ويخرجون إلى العسكر بالجرف وثقل رسول الله ﷺ فجعل يقول أرسلوا بعث أسامة أي واستثنى ﷺ أبا بكر وأمره بالصلاة بالناس

أي فلا منافاة بين القول بأن أبا بكر رضي الله تعالى عنه كان من جملة الجيش وبين القول بأنه تخلف عنه لأنه كان من جملة الجيش أوّلا وتخلف لما أمره ﷺ بالصلاة بالناس

وبهذا يرد قول الرافضة طعنا في أبي بكر رضي الله تعالى عنه أنه تخلف عن جيش أسامة رضي الله تعالى عنه لما علمت أن تخلفه عنه كان بأمر منه ﷺ لأجل صلاته بالناس وقول هذا الرافضي مع أنه ﷺ لعن المتخلف عن جيش أسامة مردود لأنه لم يرد اللعن في حديث أصلا

فلما كان يوم الأحد اشتد على رسول الله ﷺ وجعه فدخل أسامة من عسكره والنبي ﷺ مغمور فطأطأ رأسه فقبله وهو ﷺ لا يتكلم فجعل يرفع يديه إلى السماء ثم يضعهما على أسامة رضي الله تعالى عنه قال أسامة فعرفت أنه ﷺ يدعو لي ورجع أسامة رضي الله تعالى عنه إلى عسكره ثم دخل عليه ﷺ يوم الاثنين

فقال له ﷺ اغد على بركة الله تعالى فودعه أسامة وخرج إلى معسكره وأمر الناس بالرحيل فبينما هو يريد الركوب إذا رسول أمه أم أيمن رضي الله تعالى عنها قد جاءه يقول إن رسول الله ﷺ يموت

وفي لفظ فسار حتى بلغ الجرف فأرسلت إليه امرأته فاطمة بنت قيس تقول له لا تعجل فإن رسول الله ﷺ ثقيل فأقبل وأقبل معه عمر وأبو عبيدة بن الجراح رضي الله تعالى عنهم فانتهوا إلى رسول الله ﷺ وهو يموت فتوفي رسول الله ﷺ حين زاغت الشمس

أي وفي لفظ أنه رضي الله تعالى عنه لما نزل بذي خشب قبض النبي ﷺ فدخل المسلمون الذين عسكروا بالجرف إلى المدينة ودخل بريدة بلواء أسامة حتى أتى به إلى رسول الله ﷺ فغرزه عنده

فلما بويع لأبي بكر رضي الله تعالى عنه بالخلافة أمر بريدة أن يذهب باللواء إلى بيت أسامة وأن يمضي أسامة لما أمر به

فلما مات ﷺ ارتدت العرب أي فإنه لما اشتهرت وفاة النبي ﷺ ظهر النفاق وقويت نفوس أهل النصرانية واليهودية وصارت المسلمون كالغنم المطيرة في الليلة الشاتية وارتدت طوائف من العرب وقالوا نصلي ولا ندفع الزكاة وعند ذلك كلم أبو بكر رضي الله تعالى عنه في منع أسامة من السفر أي قالوا له كيف يتوجه هذا الجيش إلى الروم وقد ارتدت العرب حول المدينة فأبى أي وقال والله الذي لا إله إلا هو لو جرت الكلاب بأرجل أزواج رسول الله ﷺ ما أرد جيشا وجهه رسول الله ﷺ ولا حللت لواء عقده وفي لفظ والله لأن تخطفني الطير أحب إلي من أن أبدأ بشيء قبل أمر رسول الله ﷺ

أقول ذكر بعضهم أن أسامة رضي الله تعالى عنه وقف بالناس عند الخندق وقال لسيدنا عمر ارجع إلى خليفة رسول الله ﷺ فاستأذنه أن يأذن لي أن أرجع بالناس فإن معي وجوه الناس ولا آمن على خليفة رسول الله ﷺ وثقله وأثقال المسلمين أن يتخطفهم المشركون وقالت له الأنصار رضي الله تعالى عنهم فإن أبي أبو بكر إلا أن يمضي أي الجيش فأبلغه منا السلام واطلب إليه أن يولي أمرنا رجلا أقدم سنا من أسامة فقدم عمر على أبي بكر رضي الله تعالى عنهما وأخبره بما قال أسامة فقال أبو بكر والله لو تخطفني الذئاب والكلاب لم أرد قضاء قضى به رسول الله ﷺ قال عمر رضي الله تعالى عنه فإن الأنصار أمروني أن أبلغك أنهم يطلبون أن تولي أمرهم رجلا أقدم سنا من أسامة فوثب أبو بكر وكان جالسا وأخذ بلحية عمر وقال ثكلتك أمك وعدمتك يا ابن الخطاب استعمله رسول الله ﷺ وتأمرني أن أنزعه فخرج عمر إلى الناس فقال امضوا ثكلتكم أمهاتكم ما لقيت اليوم بسببكم من خليفة رسول الله ﷺ خيرا هذا كلامه

وفيه أن هذا مخالف لما تقدم من صعوده ﷺ المنبر وإنكاره على من طعن في ولاية أسامة إذ يبعد عدم بلوغ ذلك للأنصار رضي الله تعالى عنهم إلا أن يقال لعل من قال لسيدنا عمر هذه المقالة جمع من الأنصار لم يكونوا سمعوا ذلك ولا بلغهم أو جوزوا أن الصديق رضي الله تعالى عنه يوافق على ذلك حيث رأى فيه المصلحة وسيدنا عمر رضي الله تعالى عنه جوّز ذلك حيث لم يتكفل بالرد عليهم بأنه ﷺ أنكر على من طعن في ولاية أسامة رضي الله تعالى عنه فليتأمل والله أعلم

وكلم أبو بكر رضي الله تعالى عنه أسامة في عمر رضي الله تعالى عنه أن يأذن له في التخلف ففعل ولعل ذلك كان تطبيبا لخاطر أسامة ومن ثم كان عمر رضي الله تعالى عنه لا يلقى أسامة إلا قال السلام عليك أيها الأمير كما يأتي فلما كان هلال شهر ربيع الآخر سنة إحدى عشرة خرج أسامة رضي الله تعالى عنه أي في ثلاثة آلاف فيهم ألف فرس وودعه سيدنا أبو بكر رضي الله تعالى عنه بعد أن سار إلى جنبه ساعة ماشيا وأسامة راكب وعبد الرحمن بن عوف يقود براحلة الصديق فقال أسامة يا خليفة رسول الله إما أن تركب وإما أن أنزل فقال والله لست بنازل ولست براكب ثم قال له الصديق رضي الله تعالى عنه أستودع الله دينك وأمانتك وخواتيم عملك

وقد وقع نظير ذلك لرسول الله ﷺ لما بعث معاذا رضي الله تعالى عنه إلى اليمن شيعه ﷺ وهو يمشي تحت راحلة معاذ وهو يوصيه

… He then descended (the minbar) and entered his home. That was the Saturday, ten days having passed of the month of Rabi’ al Awwal, the eleventh year after the migration. The Muslims who were leaving with Usamah came, bid farewell to the Messenger salla Llahu ‘alayhi wa sallam and went to the camp at al Jurf. The Messenger’s salla Llahu ‘alayhi wa sallam illness intensified and he started saying, “Send out the army of Usamah!” Although, the Prophet salla Llahu ‘alayhi wa sallam exempted Abu Bakr, ordering him to lead the people in prayer.

There is thus no contradiction between the report that Abu Bakr was initially part of the army and the report that he remained behind because, while he was originally part of the army, he remained behind when the Prophet salla Llahu ‘alayhi wa sallam instructed him to lead the people in prayer.

This debunks the Rafidah’s claim, criticising Abu Bakr for not joining Usamah’s army, as his remaining behind was by the command of the Prophet salla Llahu ‘alayhi wa sallam so he could lead the prayers. The Rafidah claim that the Prophet salla Llahu ‘alayhi wa sallam cursed those who did not join Usamah’s army is thus invalid, as there is no hadith that includes any such curse.

On Sunday, the Prophet’s salla Llahu ‘alayhi wa sallam illness intensified. Usamah entered from his military camp while the Prophet salla Llahu ‘alayhi wa sallam was heavily affected by his illness. Usamah lowered his head and kissed the Prophet salla Llahu ‘alayhi wa sallam while the Prophet salla Llahu ‘alayhi wa sallam could not speak, but he raised his hands towards the sky and then placed them on Usamah, who said, “I understood that he salla Llahu ‘alayhi wa sallam was praying for me.”

Then Usamah returned to his camp. The following Monday, Usamah came again to the Prophet salla Llahu ‘alayhi wa sallam, who said to him, “Proceed with the blessing of Allah.” Usamah bid farewell to the Prophet salla Llahu ‘alayhi wa sallam and returned to his camp, ordering the soldiers to prepare to march.

Just as he was about to mount his horse, a messenger from his mother, Umm Ayman, came to inform him that the Prophet salla Llahu ‘alayhi wa sallam was in the throes of death. Another report says that he reached al Jurf, and his wife, Fatimah bint Qais, sent him a message saying, “Do not be hasty, for the Prophet salla Llahu ‘alayhi wa sallam is gravely ill.” He turned back, bringing with him ‘Umar and Abu ‘Ubaidah ibn al Jarrah, and they arrived at the Prophet’s salla Llahu ‘alayhi wa sallam side as he was passing away, around the time of Zuhr.

In another narration, it is said that Usamah reached Dhu Khashab, whereupon the Prophet salla Llahu ‘alayhi wa sallam passed away. The Muslims who were stationed at al Jurf returned to Madinah, and Buraydah brought Usamah’s banner to the Prophet salla Llahu ‘alayhi wa sallam, planting it beside him.

After the Bay’ah was given to Abu Bakr as Khalifah, he ordered Buraydah to return the banner to Usamah’s house and instructed Usamah to proceed with the mission assigned to him.

After the Prophet salla Llahu ‘alayhi wa sallam passed away, many Arab tribes apostatised meaning that when news of the Prophet’s death spread, hypocrisy emerged, and the Christians and Jews became bold. The Muslims were like sheep on a rainy winter night[1]. Some tribes refused to pay Zakat while maintaining their prayers.[2] At that moment, some Companions advised Abu Bakr to reconsider sending Usamah’s expedition, saying, “How can we send an army to the Romans while the Arabs around Madinah are apostatising?” But Abu Bakr refused, saying, “By Allah, even if dogs dragged the wives of the Prophet salla Llahu ‘alayhi wa sallam by their feet, I would not reverse an army that the Prophet salla Llahu ‘alayhi wa sallam had dispatched, nor would I undo a banner that he had tied.” In another narration, he said, “By Allah, I would rather be snatched by birds than begin anything before fulfilling the command of the Prophet salla Llahu ‘alayhi wa sallam.”

It is said that Usamah stopped with the army at the Khandaq and said to ‘Umar, “Go back to the Khalifah of the Messenger of Allah salla Llahu ‘alayhi wa sallam and ask him to permit me to return with the people. I have the notable figures of the Ummah with me, and I fear for the Khalifah of the Messenger of Allah and the remaining Muslims from being attacked by the disbelievers.”

The Ansar also said to ‘Umar, “If Abu Bakr insists on proceeding with the army, then convey our greetings to him and ask him to appoint someone older than Usamah as the commander.” ‘Umar returned to Abu Bakr and relayed Usamah’s message. Abu Bakr replied, “By Allah, even if wolves and dogs tore me apart, I would not undo a decision made by the Messenger of Allah salla Llahu ‘alayhi wa sallam.” ‘Umar also conveyed the request of the Ansar for an older commander, to which Abu Bakr jumped up and grabbed ‘Umar by the beard, saying, “May your mother mourn you, O son of al Khattab! The Messenger of Allah salla Llahu ‘alayhi wa sallam appointed him and you want me to remove him?”

Umar then returned to the people and said, “Proceed, may your mothers mourn you! I have not faced anything worse today than the anger of the Khalifah of the Messenger of Allah salla Llahu ‘alayhi wa sallam because of you.”

It is also mentioned that Abu Bakr asked Usamah to permit ‘Umar to stay behind and Usamah agreed, possibly to soothe his feelings. Afterwards, ‘Umar would always greet Usamah with, “Peace be upon you, O Commander,” as will be explained.

Finally, in Rabi’ al Thani of the year 11 AH, Usamah set out with three thousand soldiers including a thousand cavalrymen. Abu Bakr, after walking alongside him for a while, bid him farewell and prayed for him, saying, “I entrust to Allah your faith, your trust, and the outcome of your deeds.” Resembling when the Prophet salla Llahu ‘alayhi wa sallam dispatched Muaz to Yemen, he salla Llahu ‘alayhi wa sallam walked beside Muaz’s camel while advising him.[3]

 

It is impossible to overlook how ‘Abdul Hussain has deftly employed his rhetorical skills to inflate the significance of this particular incident, positioning it as a litmus test for the religious and moral integrity of the Sahabah radiya Llahu ‘anhum. He casts a shadow over all the praiseworthy actions for which Allah subhanahu wa ta ‘ala has lauded them. The enduring struggles in Makkah, the perilous migration to Abyssinia, the Hijrah to Madinah, the battles fought alongside the Prophet salla Llahu ‘alayhi wa sallam, the Prophet’s salla Llahu ‘alayhi wa sallam heartfelt supplications for them, and their unparalleled selflessness at every turn are all dismissed with alarming ease. ‘Abdul Hussain reduces their collective legacy to his own distorted portrayal of them in this singular campaign.

Moreover, ‘Abdul Hussain selectively omits crucial aspects of the narrative that contradict his skewed version of events. The accusations in al Murajaat that there was a deliberate effort from the side of the Prophet salla Llahu ‘alayhi wa sallam to clear the way for the nomination of ‘Ali radiya Llahu ‘anhu remain devoid of any basis. They are no more than products of ‘Abdul Hussain’s overly imaginative, if not fantastical, reconstructions of the narrative.

The claim that the Sahabah were sluggish or procrastinated in the dispatch of Usamah’s radiya Llahu ‘anhu army is equally unfounded. There is no credible evidence to suggest any significant delay in the army’s departure nor any reprimand from the side of the Prophet salla Llahu ‘alayhi wa sallam. The troops were timeously assembled at al Jurf, and, given the Prophet’s salla Llahu ‘alayhi wa sallam deteriorating condition, it was only natural for Usamah radiya Llahu ‘anhu to seek reassurance regarding the Prophet’s salla Llahu ‘alayhi wa sallam well-being before setting off.

In all these encounters, we find that the Prophet salla Llahu ‘alayhi wa sallam not once reprimanded him for delaying or being sluggish. On the contrary, he salla Llahu ‘alayhi wa sallam conferred blesings upon them and invoked Allah’s Mercy through supplications which he demonstrated to Usamah radiya Llahu ‘anhu with gestures as a display of affection. When Usamah radiya Llahu ‘anhu was about to depart, the news reached him about the Prophet’s salla Llahu ‘alayhi wa sallam imminent death or that he had already breathed his last. It would be callous of anyone who considers himself a believer to treat the day of the Prophet’s salla Llahu ‘alayhi wa sallam death as an ordinary occurrence or to infer from it that they were being sluggish. No calamity shall befall the Ummah more severe than that of the loss of the Prophet salla Llahu ‘alayhi wa sallam.

In this context Anas radiya Llahu ‘anhu relates:

 

وذكر النبي ﷺ قال شهدته يوم دخل المدينة فما رأيت يوما قط كان أحسن ولا أضوأ من يوم دخل علينا فيه رسول الله ﷺ وشهدته يوم موته فما رأيت يوما كان أقبح ولا أظلم من يوم مات فيه رسول الله ﷺ

I witnessed the day when the Prophet salla Llahu ‘alayhi wa sallam entered Madinah; I have never seen a day more beautiful and more radiant than the day the Messenger of Allah salla Llahu ‘alayhi wa sallam came to us. And I also witnessed the day of his death; I have never seen a day more dreadful and darker than the day the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away.[4]

 

As far as the allegation about questioning Usamah’s radiya Llahu ‘anhu candidacy goes, we acknowledge that there was initially some objection to it. However, the suggestion that it recurred after the Prophet’s salla Llahu ‘alayhi wa sallam demise, especially via ‘Umar radiya Llahu ‘anhu, we are obliged that we were unable to find a reliable primary source. The earliest available source is that of Ibn Jarir who relates it by way of Saif ibn ‘Umar, whom we have already discussed in earlier discussions. Ibn Jarir says:

حدثنا عبيد الله قال حدثني عمي قال أخبرني سيف  —وحدثني السري قال حدثنا شعيب قال حدثنا سيف عن أبي ضمرة وأبي عمرو وغيرهما عن الحسن بن أبي الحسن البصرى قال

ضرب رسول الله ص قبل وفاته بعثا على أهل المدينة ومن حولهم وفيهم عمر بن الخطاب وأمر عليهم أسامة بن زيد فلم يجاوز آخرهم الخندق حتى قبض رسول الله ص فوقف أسامة بالناس ثم قال لعمر ارجع إلى خليفة رسول الله فاستأذنه يأذن لي أن أرجع بالناس فإن معي وجوه الناس وحدهم ولا آمن على خليفة رسول الله وثقل رسول الله وأثقال المسلمين أن يتخطفهم المشركون وقالت الأنصار فإن أبى إلا أن نمضي فأبلغه عنا واطلب إليه أن يولي أمرنا رجلا أقدم سنا من أسامة

فخرج عمر بأمر أسامة وأتى أبا بكر فأخبره بما قال أسامة فقال أبو بكر لو خطفتني الكلاب والذئاب لم أرد قضاء قضى به رسول الله ص قال فإن الأنصار أمروني أن أبلغك وإنهم يطلبون إليك أن تولي أمرهم رجلا أقدم سنا من أسامة فوثب أبو بكر وكان جالسا فأخذ بلحية عمر فقال له ثكلتك أمك وعدمتك يا ابن الخطاب استعمله رسول الله ص وتأمرني أن أنزعه فخرج عمر إلى الناس فقالوا له ما صنعت فقال امضوا ثكلتكم أمهاتكم ما لقيت في سببكم من خليفة رسول الله ثم خرج أبو بكر حتى أتاهم فأشخصهم وشيعهم وهو ماش وأسامة راكب وعبد الرحمن بن عوف يقود دابة أبي بكر فقال له أسامة يا خليفة رسول الله والله لتركبن أو لأنزلن فقال والله لا تنزل ووالله لا أركب وما علي أن أغبر قدمي في سبيل الله ساعة فإن للغازي بكل خطوة يخطوها سبعمائة حسنة تكتب له وسبعمائة درجة ترتفع له وترفع عنه سبعمائة خطيئة حتى إذا انتهى قال إن رأيت أن تعينني بعمر فافعل فأذن له ثم قال يا أيها الناس قفوا أوصكم بعشر فاحفظوها عني لا تخونوا ولا تغلوا ولا تغدروا ولا تمثلوا ولا تقتلوا طفلا صغيرا ولا شيخا كبيرا ولا امرأة ولا تعقروا نخلا ولا تحرقوه ولا تقطعوا شجرة مثمرة ولا تذبحوا شاة ولا بقرة ولا بعيرا إلا لمأكلة وسوف تمرون بأقوام قد فرغوا أنفسهم في الصوامع فدعوهم وما فرغوا أنفسهم له وسوف تقدمون على قوم يأتونكم بآنية فيها ألوان الطعام فإذا أكلتم منها شيئا بعد شيء فاذكروا اسم الله عليها وتلقون أقواما قد فحصوا أوساط رءوسهم وتركوا حولها مثل العصائب فاخفقوهم بالسيف خفقا اندفعوا باسم الله أقناكم الله بالطعن والطاعون

 

‘Ubaidullah relates to us by way of his uncle from Saif [ibn Umar], al Sari also related to us, from Shu’ayb, from Saif, who narrates via Abu Damrah and Abu ‘Amr, from al Hassan ibn Abi al Hassan al Basri, who said that the Prophet salla Llahu ‘alayhi wa sallam mobilised an army comprising fighters from Madinah and the neighbouring tribes and appointed Usamah ibn Zaid as their leader. ‘Umar ibn al Khattab was also enlisted. The Prophet salla Llahu ‘alayhi wa sallam passed away before the army had departed.

(Considering the imminent danger to Madinah) Usamah kept the army back and sent ‘Umar back saying, “Return to the Khalifah and seek his permission for me to return with the army since most of the people of counsel are with me. I fear the safety of the Khalifah and the Muslims (not wanting to put them at risk by departing with the bulk of the fighting force).”

(On his way) Some of the Ansar tasked him with an additional request saying, “If he insists that the army deploys, tell him that we request he replaces Usamah with someone senior.”

Umar complied with Usamah’s orders and duly conveyed his concerns to Abu Bakr. Abu Bakr responded emphatically, “I will not withhold the execution of orders given by the Messenger of Allah salla Llahu ‘alayhi wa sallam, even if it results in me being gnawed at by dogs and wolves!” ‘Umar then conveyed the request of the Ansar; that Abu Bakr replace him with someone senior. Upon hearing this, Abu Bakr lunged up from his seat and grabbed ‘Umar’s beard reprimanding him, “May your mother bereave you, O son of Khattab! He was appointed by the Prophet salla Llahu ‘alayhi wa sallam and you want me to replace him!”

Umar returned to the camp and they asked him what transpired. He said, “Proceed, may your mothers bereave you! I had to face the wrath of the Khalifah on your account!”

Abu Bakr then approached their camp, summoned the army and began escorting them on their departure. He escorted them on foot, whilst Usamah was mounted and ‘Abdul Rahman ibn ‘Awf held the reigns of Abu Bakr’s mount. Usamah addressed Abu Bakr saying, “O Khalifah, I insist that you mount the animal or I will descend from mine.” Abu Bakr responded, “By Allah, neither will you dismount nor will I mount. Why should I not get my feet dusty in the path of Allah even if it be for a short while? The fighter will receive seven-hundred rewards for every step he takes, he will be elevated by seven-hundred stages and seven-hundred sins will be wiped away.”

After saying this, Abu Bakr turned to Usamah once again saying, “If you permit, allow ‘Umar to remain behind and assist me.” Usamah consented to this request. Then Abu Bakr addressed the entire army, “O people; Halt! I advise you with ten things and remember them well:

Do not commit treachery; or act unfaithfully.

Do not deceive.

Do not mutilate [the corpses of your enemy].

Do not kill a young child, nor an old man, nor a woman; You shall not fell palm trees or burn them.

You shall not cut down [any] fruit-bearing tree.

You shall not slaughter a sheep or a cow or a camel except for food.

You will pass people who occupy themselves in monasteries; leave them alone and leave them with what they busy themselves with.

You will come to a people who will bring you vessels in which are varieties of food; if you eat anything from [those dishes], mention the name of Allah over them.

You will meet a people who have shaven the middle of their heads and have left around it [a ring of hair] like turbans; tap them lightly with the sword.

Proceed, in Allah’s name; may Allah make you perish through wounds and plague!”[5]

 

This report appears identical to parts of the version in al Sirah al Halabiyyah, and that is on account of the fact that this was the source that was relied upon by al Halabi. Notwithstanding that, the narration here has two major flaws. One is the integrity of Saif ibn ‘Umar, especially when there is no external corroboration for the details of this particular event. The inauthenticity of the report itself arises primarily due to the presence of Saif ibn Umar in the chain of transmission: a narrator whose credibility has been widely criticised.[6] Coupled with the interrupted chain between al Hassan al Basri and the witness to the report casts a further shadow on the authenticity of the claims being made.

Again, the claim that ‘Umar radiya Llahu ‘anhu repeated the request for Usamah’s radiya Llahu ‘anhu dismissal is without substance.

Also, as with any biased portrayal, he conveniently omits any recognition of the steadfastness exhibited by Abu Bakr radiya Llahu ‘anhu who, in his handling of this situation, demonstrated not only that he was a worthy successor to the Prophet salla Llahu ‘alayhi wa sallam, but his actions also stood as a testament to the divine wisdom that underscored the Prophet’s salla Llahu ‘alayhi wa sallam preference for him as a successor: confirmation of providential wisdom.

 

 

NEXT⇒ LETTER 93 and 94


[1] Meaning vulnerable and exposed without an army.

[2] This is a description of the extent of the revolt within the Arabian peninsular outside of Madinah.

[3] Insan al ‘Uyun, vol. 3 pgs. 292-294.

[4] Musnad al Darimi, Hadith: 89; Musnad Ahmed, Hadith: 14063.

[5] Tarikh al Tabari, vol 3. pgs. 225-227.

[6] Mīzān al Itidāl, 2/255, biography number 3637.