The Fortieth Narration: The Prophet salla Llahu ‘alayhi wa sallam sent ‘Ali radiya Llahu ‘anhu to Khalid radiya Llahu ‘anhu to retrieve the khums. He took one girl from there. In the morning he came with water dripping from his head….

The Fortieth Narration

‘Abdullah ibn Buraydah radiya Llahu ‘anhu narrates from his father:

عن عبد الله بن بريدة عن أبيه رضي الله عنه قال بعث رسول الله صلى الله عليه وسلم عليا رضي الله عنه إلى خالد بن الوليد رضي الله عنه ليقبض الخمس، فأخذ منه جارية، فأصبح ورأسه يقطر، قال خالد لبريدة : ألا ترى ما يصنع هذا! قال: وكنت أبغض عليا رضي الله عنه، فذكرت ذلك لرسول الله صلى الله عليه وسلم ؟ فقال : «یا بريدة أتبغض عليا؟» قال: قلت: نعم، قال: فأجبه فإن له في الخمس أكثر من ذلك

The Prophet salla Llahu ‘alayhi wa sallam sent ‘Ali radiya Llahu ‘anhu to Khalid radiya Llahu ‘anhu to retrieve the khums. He took one girl from there. In the morning he came with water dripping from his head.

Khalid said to me, “Don’t you see him (i.e. ‘Ali)?” At that time, I disliked ‘Ali radiya Llahu ‘anhu.

When we reached the Prophet salla Llahu ‘alayhi wa sallam I mentioned that to him.

He said, “O Buraydah! Do you dislike ‘Ali?”

I said, “Yes.”

He said, “Do not dislike him, for he deserves more than that from the khums.”[1]

This narration is authentic as recorded in Sunan al Kubra by al Bayhaqi. Imam al Bukhari has also recorded it.

In another narration the following appears:

فوالذي نفس محمد بيده لنصيب آل علي في الخمس أفضل من وصيفة وزاد قال : فما كان أحد من الناس أحب إلي من علي

By the being in whose hands the life of Muhammad lies, the portion of the family of ‘Ali is greater than just a servant girl. Buraydah then says, “Thereafter no one was more beloved to me than ‘Ali radiya Llahu ‘anhu.[2]

The meaning intended by ‘water dripping from his head’ is that he had just had an obligatory bath.

Commentary and Lessons Learnt from this Narration:

The virtue of the Ahlul Bayt, especially ‘Ali radiya Llahu ‘anhu as Rasulullah salla Llahu ‘alayhi wa sallam defended his actions.

It is incumbent upon every believer to love ‘Ali radiya Llahu ‘anhu, spread his love, and defend his honour by disseminating his virtues which have reached us through authentic channels and denying those that are fabrications.

The virtue of ‘Ali radiya Llahu ‘anhu in his deep understanding and knowledge. He was of the opinion that a slave girl will not have to wait, till she knows she is not carrying a child, before having relations with her master when her previous master attests that she is not with child.

The encouragement to have good thoughts regarding the Ahlul Bayt. Things ring true to a greater extent when it comes to the leaders of the Ahlul Bayt.

Having a difference of opinion with the pious amongst the Ahlul Bayt in matters the scholars have differed upon does not render one a disbeliever. This is why Rasulullah salla Llahu ‘alayhi wa sallam did not cite Buraydah radiya Llahu ‘anhu a renegade. He rather channelled his emotions in a positive direction, changing hate to dislike. Difference of opinion is fine; one should, however, be careful not to develop sentiments of hate.

The Ahlul Bayt are deserving of the khums by divine decree. It is not a favour upon them by the creation, it is a declaration for them by the Creator.

The virtue of the Sahabah radiya Llahu ‘anhum in where their loyalties lay. Above all was the pleasure of Allah subhanahu wa ta ‘ala. They accepted the truth without any ill feelings nor hypocrisy. They regarded the decision of Rasulullah salla Llahu ‘alayhi wa sallam as final in their matters and adopted whatever he decided.

Anyone doing wrong will be corrected, without looking who the personality is.

A scholar should not reproach another scholar of greater standing until he fully understands the law in question together with its principles and effects. Khalid and Buraydah radiya Llahu ‘anhuma criticised ‘Ali radiya Llahu ‘anhu who is of a greater standing than both of them. Rasulullah salla Llahu ‘alayhi wa sallam then approved the ruling of ‘Ali radiya Llahu ‘anhu in the matter.

They knew that one cannot have relations with a slave girl until one period passes which is why they criticised him. ‘Ali radiya Llahu ‘anhu on the other hand understood the operative cause behind the law which is knowing the womb to be empty which can be ascertained by other means. When this had become evident, he had relations with her.

This is what ‘Ali radiya Llahu ‘anhu had meant when he told Abu Juhayfah the following as recorded in Sahih al Bukhari:

عن أبي جحيفة قال قلت لعلي بن أبي طالب هل عندكم كتاب قال لا إلا كتاب الله أو فهم أعطيه رجل مسلم

Abu Juhayfah said, “I asked ‘Ali, ‘Have you got any book (which had been revealed to the Prophet salla Llahu ‘alayhi wa sallam apart from the Qur’an)?’ ‘Ali radiya Llahu ‘anhu replied, ‘No, except Allah’s Book or the power of understanding which has been bestowed (by Allah) upon a Muslim…’”[3]

When a scholar of repute feels the need to dispute an act of the Ahlul Bayt, he should do it secretly not in front of all and sundry. This is the Sunnah method.

When erudite scholars have a difference of opinion, they should refer to the Qur’an and the ahadith in order to resolve their difference. This is a constant and will not change no matter what levels of knowledge or piety they reach.

Al Shawkani writes:

فيه منقبة لبريدة لمصير علي أحب الناس إليه، وقد صح أنه لا يحبه إلا مؤمن ولا يبغضه إلا منافق كما في صحيح مسلم وغيره

This narration holds great virtue for Buraydah radiya Llahu ‘anhu as ‘Ali radiya Llahu ‘anhu became the most beloved to him, which is a sign of iman, as is expressly mentioned in Sahih Muslim and other books.[4]

Those that have gained much virtue and made great sacrifices for Islam should be treated in a different light compared to those who haven’t. Their mistakes should be overlooked and their good accepted. This is the reason Rasulullah salla Llahu ‘alayhi wa sallam said to Buraydah radiya Llahu ‘anhu, “He deserves more than that from the khums.” Similar is the case of the Ahlul Bayt, they have much more virtues than we have mentioned here.

May Allah subhanahu wa ta ‘ala gather us with them in the highest stages of Jannat. Amin.

This is the end of the Forty Narrations

All praise is for Allah subhanahu wa ta ‘ala, the Lord of the worlds.

May Peace and Salutations be upon Muhammad, his Family, Companions, and those who follow in his way.

The gathering of these Forty Narrations and with their explanations was completed in the beginning of Rabi’ al Akhir, 1430 A.H. at the Jami’ al Kabir in Madinah al Munawwarah, May Allah subhanahu wa ta ‘ala protect it.

[1] Sunan al Kubra, Hadith: 12598.

[2] Fath al Bari, Hadith: 4093.

[3] Sahih al Bukhari, Hadith: 111.

[4] Nayl al Awtar, vol. 7 pg. 113.

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