When the Jews of Khaybar would fight the Ghatfan, they would supplicate: O Allah, we beseech You by the right of Muhammad the unlettered Nabi
‘Umar would seek protection from a dilemma which Abu al Hassan is not present to solve
March 6, 2019Rasulullah salla Llahu ‘alayhi wa sallam wrote to Abu Basir. His letter reached when Abu Basir was on his deathbed
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When the Jews of Khaybar would fight the Ghatfan, they would supplicate: O Allah, we beseech You by the right of Muhammad the unlettered Nabi
كانت يهود خيبر تقاتل غطفان فتقول اللهم إنا نسألك بحق محمد النبي الأمي
When the Jews of Khaybar would fight the Ghatfan, they would supplicate: O Allah, we beseech You by the right of Muhammad the unlettered Nabi.
‘Abdul Malik ibn Harun ibn ‘Antarah
- A kadhab.
Al Hakim narrated it in al Mustadrak and remarked, “Necessity demanded its documentation.”[1]
Al Dhahabi retorted, “There is no necessity in this because ‘Abdul Malik is matruk and halik (destroyed).”
Just remember that al Hakim criticised ‘Abdul Malik in al Madkhal saying, “He narrated fabrications from his father.”[2]
This narration has been reported from another chain which only adds to its du’f. Al Dahhak ibn Muzahim, al Kalbi, and ‘Ata’ al Khurasani are problematical narrators.[3]
In addition, this narration is in stark conflict to a more authentic narration reported by Muhammad ibn Ishaq, the historian:
حدثني عاصم بن عمر بن قتادة قال حدثني أشياخ منا قالوا لم يكن أحد من العرب أعلم بشأن رسول الله صلى الله عليه و سلم منا كان معنا يهود و كانوا من أهل كتاب و كنا أصحاب وثن فكنا إذا بلغنا منهم ما يكرهون قالوا إن نبيا مبعوثا الآن قد أظل زمانه نتبعه فنقتلكم معه قتل عاد و إرم فلما بعث الله رسوله اتبعناه و كفروا به ففينا والله و فيهم أنزل الله عز و جل وَكَانُوْا مِنْ قَبْلُ يَسْتَفْتِحُوْنَ عَلَى الَّذِيْنَ كَفَرُوْا فَلَمَّا جَاءَهُمْ مَّا عَرَفُوْا كَفَرُوْا بِهِ قال قتادة يستفتحون على محمد أي يقولون إنه يخرج
‘Asim ibn ‘Umar ibn Qatadah narrated to me saying―some elders from us narrated to me saying:
None of the Arabs were more acquainted with the personality of Rasulullah salla Llahu ‘alayhi wa sallam than us. We lived with the Jews who were adherents of the Divine Book. On the other hand, we were idolaters. When we would convey to them what they disliked, they would say, “Certainly, a Nabi will be sent shortly. His time has arrived. We will follow him and kill you at his side like how the ‘Ad and Iram were killed.”
When Allah sent His messenger, we followed him and they disbelieved in him. By Allah, it was concerning us and them that Allah―the Mighty and Majestic―revealed: Although before they used to pray for victory against those who disbelieved – but [then] when there came to them that which they recognized, they disbelieved in it.[4]
Qatadah says, “They used to pray for victory on the strength of Muhammad, i.e. they would say: shortly he will emerge.”[5]
This narration is supported by three other marasil reports from the Tabi’in.
[1] Al Mustadrak vol. 2 pg. 263.
[2] Al Madkhal vol. 1 pg. 170.
[3] Al Bukhari: al Du’afa’ al Saghir 73 Biography: 218; al ‘Ilal li Ma’rifat al Rijal vol. 2 pg. 395; al Jarh wa al Ta’dil vol. 5 pg. 374; Mizan al I’tidal vol. 2 pg. 666.
[4] Surah al Baqarah: 89
[5] Tafsir al Tabari vol. 1 pg. 325; Dala’il al Nubuwwah vol. 2 pg. 75; al Durr al Manthur vol. 1 pg. 87.
BACK⇒ Return to Table of contents
When the Jews of Khaybar would fight the Ghatfan, they would supplicate: O Allah, we beseech You by the right of Muhammad the unlettered Nabi
كانت يهود خيبر تقاتل غطفان فتقول اللهم إنا نسألك بحق محمد النبي الأمي
When the Jews of Khaybar would fight the Ghatfan, they would supplicate: O Allah, we beseech You by the right of Muhammad the unlettered Nabi.
‘Abdul Malik ibn Harun ibn ‘Antarah
- A kadhab.
Al Hakim narrated it in al Mustadrak and remarked, “Necessity demanded its documentation.”[1]
Al Dhahabi retorted, “There is no necessity in this because ‘Abdul Malik is matruk and halik (destroyed).”
Just remember that al Hakim criticised ‘Abdul Malik in al Madkhal saying, “He narrated fabrications from his father.”[2]
This narration has been reported from another chain which only adds to its du’f. Al Dahhak ibn Muzahim, al Kalbi, and ‘Ata’ al Khurasani are problematical narrators.[3]
In addition, this narration is in stark conflict to a more authentic narration reported by Muhammad ibn Ishaq, the historian:
حدثني عاصم بن عمر بن قتادة قال حدثني أشياخ منا قالوا لم يكن أحد من العرب أعلم بشأن رسول الله صلى الله عليه و سلم منا كان معنا يهود و كانوا من أهل كتاب و كنا أصحاب وثن فكنا إذا بلغنا منهم ما يكرهون قالوا إن نبيا مبعوثا الآن قد أظل زمانه نتبعه فنقتلكم معه قتل عاد و إرم فلما بعث الله رسوله اتبعناه و كفروا به ففينا والله و فيهم أنزل الله عز و جل وَكَانُوْا مِنْ قَبْلُ يَسْتَفْتِحُوْنَ عَلَى الَّذِيْنَ كَفَرُوْا فَلَمَّا جَاءَهُمْ مَّا عَرَفُوْا كَفَرُوْا بِهِ قال قتادة يستفتحون على محمد أي يقولون إنه يخرج
‘Asim ibn ‘Umar ibn Qatadah narrated to me saying―some elders from us narrated to me saying:
None of the Arabs were more acquainted with the personality of Rasulullah salla Llahu ‘alayhi wa sallam than us. We lived with the Jews who were adherents of the Divine Book. On the other hand, we were idolaters. When we would convey to them what they disliked, they would say, “Certainly, a Nabi will be sent shortly. His time has arrived. We will follow him and kill you at his side like how the ‘Ad and Iram were killed.”
When Allah sent His messenger, we followed him and they disbelieved in him. By Allah, it was concerning us and them that Allah―the Mighty and Majestic―revealed: Although before they used to pray for victory against those who disbelieved – but [then] when there came to them that which they recognized, they disbelieved in it.[4]
Qatadah says, “They used to pray for victory on the strength of Muhammad, i.e. they would say: shortly he will emerge.”[5]
This narration is supported by three other marasil reports from the Tabi’in.
[1] Al Mustadrak vol. 2 pg. 263.
[2] Al Madkhal vol. 1 pg. 170.
[3] Al Bukhari: al Du’afa’ al Saghir 73 Biography: 218; al ‘Ilal li Ma’rifat al Rijal vol. 2 pg. 395; al Jarh wa al Ta’dil vol. 5 pg. 374; Mizan al I’tidal vol. 2 pg. 666.
[4] Surah al Baqarah: 89
[5] Tafsir al Tabari vol. 1 pg. 325; Dala’il al Nubuwwah vol. 2 pg. 75; al Durr al Manthur vol. 1 pg. 87.