The Twenty Seventh Narration: After Rasulullah salla Llahu ‘alayhi wa sallam had passed away the wealth of Bahrain came upon which Abu Bakr radiya Llahu ‘anhu said, “Whoever had any debt or promise due upon the Prophet, should come and take it.”….

The Twenty Sixth Narration: Zainab bint Jahsh would take pride over the wives of Nabi salla Llahu ‘alayhi wa sallam by saying, “Verily Allah subhanahu wa ta ‘ala ordained my marriage from the heavens.” And it was due to her that the verses of hijab were revealed.
February 19, 2019
The Twenty Eighth Narration: ‘Abbas radiya Llahu ‘anhu came to Rasulullah salla Llahu ‘alayhi wa sallam and said, “O Rasulullah, we come and see the Quraysh talking, when they see us they discontinue their discussion.” ….
February 20, 2019

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The Twenty Seventh Narration

 

لما توفي رسول الله صلى الله عليه وسلم جاءه مال من البحرين فقال أبو بكر : من كان له على رسول الله صلى الله عليه وسلم شيء أو عدة فليقم فليأخذ ، فقام جابر فقال : إن رسول الله صلى الله عليه وسلم قال : إن جاءني مال من البحرين لأعطيتك هكذا وهكذا ثلاث مرار وحثى بيده ، فقال له أبو بكر : قم فخذ بيدك ؛ فأخذ فإذا هي خمسمائة درهم ، فقال : عدوا له ألفا ، وقسم بين الناس عشرة دراهم عشرة دراهم ، وقال : إنما هذه مواعيد وعدها رسول الله صلى الله عليه وسلم الناس حتى إذا كان عام مقبل ، جاءه مال أكثر من ذلك المال ، فقسم بين الناس عشرين درهما عشرين درهما ، وفضلت منه فضلة ، فقسم للخدم خمسة دراهم خمسة دراهم وقال : إن لكم خداما يخدمونكم ويعالجون لكم ، فرضخنا لهم ، فقالوا : لو فضلت المهاجرين والأنصار لسابقتهم ، ولمكانهم من رسول الله صلى الله عليه وسلم فقال : أجر أولئك على الله ، إن هذا المعاش الأسوة فيه خير من الأثرة ، قال : فعمل بهذا ولايته حتى إذا كانت سنة ثلاث عشرة في جمادى الآخرة من ليال بقين منه مات رضي الله عنه ، فعمل عمر بن الخطاب [ ص: 615 ] ففتح الفتوح وجاءته الأموال ، فقال : إن أبا بكر رأى في هذا الأمر رأيا ، ولي فيه رأي آخر ، لا أجعل من قاتل رسول الله صلى الله عليه وسلم كمن قاتل معه ، ففرض للمهاجرين والأنصار ممن شهد بدرا خمسة آلاف خمسة آلاف ، وفرض لمن كان له الإسلام كإسلام أهل بدر ولم يشهد بدرا أربعة آلاف أربعة آلاف ، وفرض لأزواج النبي صلى الله عليه وسلم اثني عشر ألفا اثني عشر ألفا إلا صفية وجويرية ، فرض لهما ستة آلاف ستة آلاف ، فأبتا أن تقبلا ، فقال لهما : إنما فرضت لهن للهجرة ، فقالتا : إنما فرضت لهن لمكانهن من رسول الله صلى الله عليه وسلم وكان لنا مثله ؛ فعرف ذلك عمر ففرض لهما اثني عشر ألفا اثني عشر ألفا ، وفرض للعباس اثني عشر ألفا ، وفرض لأسامة بن زيد أربعة آلاف ، وفرض لعبد الله بن عمر ثلاثة آلاف ، فقال : يا أبت ، لم زدته علي ألفا ؟ ما كان لأبيه من الفضل ما لم يكن لأبي ، وما كان له لم يكن لي ، فقال : إن أبا أسامة كان أحب إلى رسول الله صلى الله عليه وسلم من أبيك ، وكان أسامة أحب إلى رسول الله صلى الله عليه وسلم منك وفرض لحسن وحسين خمسة آلاف خمسة آلاف ، وألحقهما بأبيهما لمكانهما من رسول الله صلى الله عليه وسلم وفرض لأبناء المهاجرين والأنصار ألفين ألفين ، فمر به عمر بن أبي سلمة فقال : زيدوه ألفا ، فقال له محمد بن عبد الله بن جحش : ما كان لأبيه ما لم يكن لآبائنا وما كان له ما لم يكن لنا ، فقال : إني فرضت له بأبيه أبي سلمة ألفين ، وزدته بأمه أم سلمة ألفا ، فإن كانت لك أم مثل أمه زدتك ألفا وفرض لأهل مكة وللناس ثمانمائة ثمانمائة ، فجاءه طلحة بن عبيد الله بأخيه عثمان ، ففرض له ثمانمائة ، فمر به النضر بن أنس فقال عمر : افرضوا له في ألفين ، فقال طلحة : جئتك بمثله ففرضت له ثمانمائة درهم وفرضت لهذا ألفين ؟ فقال : إن أبا هذا لقيني يوم أحد فقال لي : ما فعل رسول الله صلى الله عليه وسلم ؟ فقلت : ما أراه إلا قد قتل ، فسل سيفه فكسر غمده وقال : إن كان رسول الله صلى الله عليه وسلم قد قتل فإن الله حي لا يموت ، فقاتل حتى قتل ، وهذا يرعى الشاء في مكان كذا وكذا فعمل عمر بدأ خلافته حتى كانت سنة ثلاث وعشرين حج تلك السنة فبلغه أن الناس يقولون : لو مات أمير المؤمنين قمنا إلى فلان فبايعناه ، وإن كانت بيعة أبي بكر فلتة ، فأراد أن يتكلم في أوسط أيام التشريق فقال له عبد الرحمن بن عوف : يا أمير المؤمنين ، إن هذا مكان يغلب عليه غوغاء الناس ودهمهم ومن لا يحمل كلامك محمله ، فارجع إلى دار الهجرة والإيمان ، فتكلم فيستمع كلامك ، فأسرع فقدم المدينة فخطب الناس وقال : يا أيها الناس ، أما بعد فقد بلغني ما قاله قائلكم : لو مات أمير المؤمنين قمنا [ ص: 616 ] إلى فلان فبايعناه وإن كانت بيعة أبي بكر فلتة ، وايم الله إن كانت لفلتة وقانا الله شرها ، فمن أين لنا مثل أبي بكر نمد أعناقنا إليه كمدنا إلى أبي بكر ، إنما ذاك تفرة ليفتل ، من بايع أمير أمور المسلمين من غير مشورة فلا بيعة له ألا وإني رأيت رؤيا ولا أظن ذاك إلا عند اقتراب أجلي ، رأيت ديكا يرى لي فنقرني ثلاث نقرات ، فتأولت لي أسماء بنت عميس ، قالت : يقتلك رجل من أهل هذه الحمراء ، فإن أمت فأمركم إلى هؤلاء الستة الذين توفي رسول الله صلى الله عليه وسلم وهو عنهم راض : إلى عثمان وعلي وطلحة والزبير وعبد الرحمن بن عوف وسعد بن أبي وقاص ، فإن اختلفوا فأمرهم إلى علي ، وإن أعش فسأوصي ونظرت في العمة وبنت الأخ ما لهما ، يورثان ولا يرثان ، وإن أعش فسأفتح لكم أمرا تأخذون به ، وإن أمت فسترون رأيكم ، والله خليفتي فيكم ، وقد دونت لكم دواوين ، ومصرت لكم الأمصار ، وأجريت لكم الطعام إلى الخان ، وتركتكم على واضحة ، وإنما أتخوف عليكم رجلين : رجلا قاتل على تأويل هذا القرآن يقتل ، ورجلا رأى أنه أحق بهذا المال من أخيه فقاتل عليه حتى قتل ، فخطب نهار الجمعة وطعن يوم الأربعاء

 

After Rasulullah salla Llahu ‘alayhi wa sallam had passed away the wealth of Bahrain came upon which Abu Bakr radiya Llahu ‘anhu said, “Whoever had any debt or promise due upon the Prophet, should come and take it.”

Jabir radiya Llahu ‘anhu stood up and said, “Rasulullah salla Llahu ‘alayhi wa sallam had said, ‘If the revenue of Bahrain should come, I will give you so-much and so much,’ repeating ‘so much’ thrice indicating handfuls.”

Abu Bakr radiya Llahu ‘anhu said to him, “Stand and take with your hands.” He took what amounted to five hundred Dirhams.

Abu Bakr radiya Llahu ‘anhu said, “Give him a thousand.” He then gave ten Dirhams each to the people and said, “This is a prophecy which Rasulullah salla Llahu ‘alayhi wa sallam had prophesised.”

The following year more wealth came compared the previous year. He distributed twenty Dirhams amongst the people and some was left. He gave five Dirhams each to the servants and said, “Verily we have given something to these servants of yours as they serve you and work for you.”

The people than requested, “Why don’t you give more to the Muhajirin and Ansar as they were the early Muslims and Rasulullah salla Llahu ‘alayhi wa sallam held them in high esteem.

Abu Bakr radiya Llahu ‘anhu said, “Their rewards are reserved by Allah subhanahu wa ta ‘ala, in this world equality is better than giving preference.” This was the practice throughout the period of his caliphate. This continued till the Thirteenth year, when he passed away at the end of Jumada al Akhirah.

After Abu Bakr radiya Llahu ‘anhu passed away, ‘Umar radiya Llahu ‘anhu succeeded him and Allah subhanahu wa ta ‘ala granted the Muslims numerous conquests and even more wealth poured into Madinah.

‘Umar radiya Llahu ‘anhu said, “While Abu Bakr radiya Llahu ‘anhu had his opinion on the distribution of this wealth, I hold a different opinion. I do not hold those who fought against Rasulullah salla Llahu ‘alayhi wa sallam in the same esteem that I hold those who fought alongside him.”

He therefore gave preference to the Muhajirin, Ansar, and those who fought at Badr stipulating for them five thousand a piece. He further stipulated four thousand for those who had accepted Islam before Badr but had not participated in the battle. He stipulated twelve thousand for the wives of Rasulullah salla Llahu ‘alayhi wa sallam besides, Safiyyah and Juwairiyah radiya Llahu ‘anhuma for whom he had stipulated six thousand. However, the two ladies refused to accept the amount. ‘Umar radiya Llahu ‘anhu explained to them that he had stipulated more for the others on the account of their hijrah, whereas they had not performed the hijrah.

They said, “You have stipulated their amount due to the relationship they shared with Rasulullah salla Llahu ‘alayhi wa sallam, and not because of their hijrah. We too share the same relationship with Rasulullah salla Llahu ‘alayhi wa sallam.”

‘Umar radiya Llahu ‘anhu thought over the matter and then stipulated twelve thousand for them as well. He also stipulated twelve thousand for ‘Abbas radiya Llahu ‘anhu, four thousand for Usamah radiya Llahu ‘anhu, and three thousand for his son ‘Abdullah radiya Llahu ‘anhu.

His son said to him, “O my father, why did you stipulate a thousand more for him, whereas his father didn’t enjoy a higher status than my father, nor does he enjoy a higher status to me.

‘Umar radiya Llahu ‘anhu replied, “His father was more beloved to Rasulullah salla Llahu ‘alayhi wa sallam than your father and he was more beloved to Rasulullah salla Llahu ‘alayhi wa sallam than you.”

He stipulated five thousand each for Hassan and Hussain radiya Llahu ‘anhuma, an amount equal to that which their father received because of their relationship with Rasulullah salla Llahu ‘alayhi wa sallam. He also stipulated two thousand for the sons of the veterans of Badr. When ‘Umar ibn Abi Salamah passed by, ‘Umar radiya Llahu ‘anhu instructed his servants to give him an additional thousand.

To this Muhammad, the son of ‘Abdullah ibn Jahsh radiya Llahu ‘anhu enquired, “Why are you giving him more than us when his father had no more status than our fathers?” ‘Umar radiya Llahu ‘anhu replied, “I stipulated two thousand for him because of (his father) Abu Salamah radiya Llahu ‘anhu and then increased a further thousand because of (his mother) Umm Salamah radiya Llahu ‘anha (the wife of Rasulullah). If you had a mother like Umm Salamah, I would have also given you another thousand.”

‘Umar radiya Llahu ‘anhu stipulated eight hundred for the people of Makkah. When ‘Uthman ibn ‘Ubaidullah radiya Llahu ‘anhu the brother of Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu came he stipulated eight hundred for him. Nadr ibn Anas radiya Llahu ‘anhu then passed by and ‘Umar radiya Llahu ‘anhu said, “Give him two thousand.”

To this Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu remarked, “When someone like ‘Uthman comes to you, you stipulate eight hundred for him but when a youngster from the Ansar comes to you, you include him amongst those who receive two thousand?”

‘Umar radiya Llahu ‘anhu replied, “I met the father of that youngster on the battlefield of Uhud and he asked me about Rasulullah salla Llahu ‘alayhi wa sallam. When I told him that I assumed that Rasulullah salla Llahu ‘alayhi wa sallam had been martyred, he drew his sword, broke the scabbard and said, ‘If Rasulullah salla Llahu ‘alayhi wa sallam is dead, then Allah subhanahu wa ta ‘ala is still alive and can never die.’ He then fought until he was martyred. On the other hand, this person, was grazing goats at the time. Do you expect me to have the same regard for both persons?” ‘Umar radiya Llahu ‘anhu maintained this practice throughout his period of Caliphate.

In the 23rd year he performed hajj where he was informed that people were saying “When ‘Umar radiya Llahu ‘anhu passes away, we shall pledge my allegiance to a certain man because the pledge of allegiance taken to Abu Bakr radiya Llahu ‘anhu was a very sudden thing and came to a completion (l shall also do so all of a sudden and he will automatically become the Khalifah).”

‘Umar radiya Llahu ‘anhu intended to address the people on this issue during the days of hajj however, ‘Abdul Rahman ibn ‘Awf radiya Llahu ‘anhu said, “Do not do that, O Amir al  Mu’minin because hajj brings together the riff-raff and people of low understanding who will give your words interpretations they were never intended to mean. Return to the place of hijrah and Iman (Madinah) where your words will be heard (properly and appropriately).

He returned to Madinah and addressed the people thus, “The news has reached me that some of you have said that when the Amir al  Mu’minin dies, we will instantly pledge allegiance to a certain person just as people instantly pledged allegiance to Abu Bakr. Although the pledge of allegiance to Abu Bakr took place very suddenly Allah subhanahu wa ta ‘ala saved the people from any evil (that would have been the result of it being delayed). Where will we find another person like Abu Bakr to whom we would be prepared to fully submit ourselves as we did for Abu Bakr radiya Llahu ‘anhu? One who does so leaves himself open to murder. Whoever declares himself the Amir without consulting the Muslims will not be worthy of allegiance. I have seen a dream and I perceive my end to be near. I have seen a cock peck me thrice. I asked Asma’ bin ‘Umays the interpretation of this dream and she said, ‘A man of reddish complexion will kill you.’ If I die then your matters is to these six with whom Rasulullah salla Llahu ‘alayhi wa sallam was pleased when he left this world: ‘Uthman, ‘Ali, Talhah, Zubair, ‘Abdul Rahman ibn ‘Awf, and Sa’d ibn Abi Waqqas. If they have a dispute, then they should refer to ‘Ali, and if I live, I will make a bequest. I have looked into the matter of the paternal aunt and paternal niece, they will be inherited from, but will not inherit. If I still live, I will explain matters further and if I die, then you should apply your minds and I leave you in the care Allah subhanahu wa ta ‘ala. I have created indexes and catalogues, established cities, expanded your routes of trade till the shores, and have left a clear path for you. And I fear two types of people over you, a man who fights on interpretations of the Qur’an and is killed and one who fights his brother over wealth thinking himself more worthy of it until he kills him.”[1]

He gave this sermon on Friday afternoon and was stabbed on Wednesday.

This narration has been recorded in Musannaf ibn Abi Shaybah with a sound chain of narration.

The portion of the narration that states, ‘If they have a dispute, then they should refer to ‘Ali’, is worthy of scrutiny.

 

Commentary and Lessons Learnt from this Narration:

  1. The great respect ‘Umar radiya Llahu ‘anhu and the other Sahabah radiya Llahu ‘anhum had for Rasulullah salla Llahu ‘alayhi wa sallam and his family.

 

  1. The ruler should give the Ahlul Bayt their right from the treasury and give them preference over others.

 

  1. The Ahlul Bayt should keep records of their lineage so that no person can claim their lineage as has become common in these times. The narration of Sahih al Bukhari and Sahih Muslim is clear, Rasulullah salla Llahu ‘alayhi wa sallam has said:

 

من ادعى إلى غير أبيه وهو يعلم أنه غير أبيه فالجنة عليه حرام

Whoever knowingly claims a lineage that isn’t his own then Jannat his haram for him.[2]

 

  1. This narration indicates to the consensus of the Sahabah radiya Llahu ‘anhum and the ummah after them that all the Sahabah radiya Llahu ‘anhum are just and their narrations accepted. Abu Bakr radiya Llahu ‘anhu did not seek proof from any of the Sahabah radiya Llahu ‘anhum neither by number nor verification. The other Sahabah radiya Llahu ‘anhum that were there also accepted this.

 

  1. The deep knowledge and understanding of ‘Umar radiya Llahu ‘anhu can be understood from this narration. He gave preference to the beloveds of Rasulullah salla Llahu ‘alayhi wa sallam after his passing. He revered the Ahlul Bayt and fulfilled the advices of Rasulullah salla Llahu ‘alayhi wa sallam. Ponder over how he distributed large amounts amongst the Noble Consorts of Rasulullah salla Llahu ‘alayhi wa sallam, ‘Abbas radiya Llahu ‘anhu, and how he raised the status of Hassan and Hussain radiya Llahu ‘anhuma to that of the senior Muhajirin and Ansar in spite of their young age.

 

  1. The difference of approach taken by Abu Bakr and ‘Umar radiya Llahu ‘anhuma in distributing the wealth was based on the differing needs of the era, place, and conditions.

 

  1. An Amir is appointed by his predecessor or by the men of repute taking the pledge of allegiance at his hand.

 

  1. Sensitive political matters should not be addressed in front of the general masses. Leaders should conduct such discussions amongst men of knowledge and wisdom.

 

  1. Discord occurs to a greater degree when unity is sought through a dangerous ideology compared to differences in opinion on minor issues.

 

  1. A wise scholar will unite the ummah, not cause dissention. Those that open the door to dissention are the riff raff and people of low understanding, not the pious and scholars.

 

  1. Causation and wisdom behind rulings of Shari’ah can sometimes be lost to the greats of the ummah as well. A reason to increase in one’s sincerity and humility to Allah subhanahu wa ta ‘ala, The Wise.

 

  1. Erroneous interpretations of the Qur’an are the greatest cause of disunity in the ummah. Some that haven’t even passed the primary levels of Islamic education want to delve into the intricacies of the Shari’ah and fight the rest of the ummah on conclusions that are a result of their incomplete understanding.

 

  1. The virtue of ‘Ali radiya Llahu ‘anhu and his status amongst the Sahabah radiya Llahu ‘anhum and ‘Umar radiya Llahu ‘anhu.

 

  1. This narration is a clear refutation of those who allege the usurpation of ‘Umar radiya Llahu ‘anhu in the wealth of Fadak. How can this claim have any sort of truth to it whereas ‘Umar radiya Llahu ‘anhu gave the Ahlul Bayt preference in the distribution of wealth?

Ibn Taymiyyah says:

 

وتفضيله لهم أمر مشهور عند جميع العلماء بالسير، لم يختلف فيه اثنان. فمن تكون هذه مراعاته لأقارب الرسول -صلى الله عليه وسلم- وعترته، أيظلم أقربَ الناس إليه، وسيدة نساء أهل الجنة وهي مصابة به في يسير من المال. وهو يُعطى أولادها أضعاف ذلك المال، ويُعطى من هو أبعد عن النبي -صلى الله عليه وسلم- منها ويُعطى علياً ؟

His (‘Umar) preferring them (Ahlul Bayt) is famed amongst the scholars, no two disagree on this. Can one who has such respect for the Ahlul Bayt ever oppress the one closest to Rasulullah salla Llahu ‘alayhi wa sallam, the Queen of Jannat, Fatimah radiya Llahu ‘anha with regards to a small amount of wealth, whereas he gives many times the amount to her children?! He further gives those that are even further to Rasulullah salla Llahu ‘alayhi wa sallam and to ‘Ali radiya Llahu ‘anhu?[3]

 

This narration proves that the pledge of allegiance taken by ‘Ali radiya Llahu ‘anhu and the others of the Ahlul Bayt at the hands of ‘Umar radiya Llahu ‘anhu was a pledge recognised by the Shari’ah. If, as some say (Allah subhanahu wa ta ‘ala save us from such folly) ‘Umar radiya Llahu ‘anhu had turned renegade then taking the pledge at his hands wouldn’t have been permissible, nor would taking the wealth coming from him be halal.

 

NEXT⇒  The Twenty Eighth Narration


[1] Musannaf ibn Abi Shaybah, Hadith: 4832.

[2] Sahih al Bukhari, Hadith: 6385.

[3] Minhaj al Sunnah vol. 6 pg. 33.

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