Posted tagged ‘death’

Did Sayyiduna ‘Umar (RA) ever bury his daughter alive?

October 20, 2013
  • Status : FABRICATED

The following infamous story is often related concerning the Amir-ul-mu’mineen :

On one occasion, a few companions saw Umar ibn al-Khattab (Allah be pleased with him) laughing and then crying; one after the other. They asked what reason made him laugh then cry. He said, “I remember that in the days of Jahiliyyah, I used to have this idol made of dates. One day, I became so hungry that I ate it. And then, I cried when I remembered digging a hole and burying my daughter alive. While I was putting her in, she reached up and brushed dirt from my beard.”

A few points to note :

1) Sayyiduna ‘Umar (radhiAllaahu ‘anhu) had a daughter called ‘Hafsa’ [i.e. Hafsa bint Umar] who was born 5 years before the Messenger of Allah was sent with Islam. So why was was she not killed ?

2) Sayyiduna ‘Umar (radhiAllaahu ‘anhu) also had a sister called ‘Fatimah’, whom we know of upon reading about his acceptance of Islam, and she too was not harmed.

3) Thus it was not from the practice of the tribe of Sayyiduna Umar (radhiAllaahu ‘anhu) to bury their daughters, his tribe being Bani ‘Adee. And his laqab (nickname) is ‘Abu Hafs’ (after his daughter).

4) There is indeed a Hadith in Mu’jam al Kabir of Imaam Tabaraani where Nu’maan bin Basheer (radhiAllaahu ‘anhuma) narrates: Qays Bin Aasim came to the messenger of Allaah and said that he buried his daughter whilst in Jahiliyah. So he was told to free a slave for each of his daughters, until the end of the Hadith.

In the above oft-quoted hadith, Sayyiduna Umar (radhiAllaahu ‘anhu) was only one of the narrators in the chain, however only Qays Ibn Aasim was stated as having buried his daughters, not Sayyiduna Umar or any of the other narrators !
(all the above was copy-pasted from here)

5) This narration is unfortunately widespread amongst sunnis, and may be people tend to remember this false story because of Sayyiduna ‘Umar’s well-known temper, but that is definitely not a proof in itself. Don’t establish facts by what appeals your mind.

Even if one was to believe this story, we know that what ever was done in Jahiliyah (the pre-islamic period of ignorance) is forgiven. Some famous sahabah even used to drink before its complete prohibition, are they worth less? Of course not, so what is not attested should not be spread, nor invented.

Thus, Sayyiduna Umar (radhiAllahu ‘anhu) is forgiven his previous sins just like anyone else : if a person was committing shirk before Islam and upon his conversion his act of shirk is forgiven; then what about any other sin less than shirk, which are not even confirmed subhanAllah ?

Lastly, don’t forget the shi’as are at the forefront in propagating this narration, be not of those who are pushing their agendas against those that supported the Prophet ; it is true many made the unintentional mistake of reporting this fabricated narration in biographies of Sayyiduna ‘Umar ibn-ul-Khattab, Allah be pleased with him. But now that you’re in the know, act wisely. Allah is watching how we show respect to those who strove in His cause with their wealth and their lives.

Sources :

Source 1 (english)

Source 2 (english)

Source 3 (english)

Source 4 (urdu)

Source 5 (arabic)

Source 6 (arabic)

Source 7 (arabic)

Apostasy in Islam : the inexistent killing of Asma bint Marwan

December 5, 2012
  • Status : FABRICATED

Here is the report copy-pasted :

A woman from Banu Khatamah wrote poetry lampooning the Prophet (blessings and peace of Allah be upon him), and news of that reached the Prophet (blessings and peace of Allah be upon him) and upset him. He said: “Who will deal with her for me?” A man from among her people said: I will, O Messenger of Allah! She was a seller of dates, so he went to her and said to her: Do you have any dates? She said: Yes. So she showed him some dates, and he said: I want something better than this. So she went inside to show him and he followed her and looked right and left, but he did not see anything except a small table, and he kept hitting her head with it until he killed her. Then he went to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I have taken care of her for you. The Prophet (blessings and peace of Allah be upon him) said: “The validity of what you have done is something that no one could dispute.”

narrated by Muhammad ibn al-Hajjaaj al-Lakhami Abu Ibraaheem al-Waasiti.

The reporter in the chain of narration, Muhammad Ibn Al-Hajjâj, is known for fabricating Hadiths.

Ibn ‘Adiyy mentions this incident in his book “Al-Kamal” :
“…this Isnad (chain of reporters) is not narrated on authority of Mujalid but by Muhammad Ibn Al-Hajjaj and they all (other reporters in the chain) accuse Muhammad Ibn Al-Hajjaj of forging it.”

Al-Bukhari (author of the eponym hadith work and widely accepted authority of hadith) said concerning this Muhammad Ibn Al-Hajjaj : His hadeeth is to be rejected.

Ibn Ma‘een said: (He is) an evil liar.

Ad-Dâraqutni said: (He is) a liar; and on one occasion he said: He is not trustworthy.

And he is by the way the same guy who fabricated the ‘hadith of harissa’ (for sexual gain), since he was a harissa seller.

A second version of the same incident was narrated :

It was narrated by al-Waaqidi in al-Maghaazi (p. 173) and via him by al-Qadaa‘i (858): ‘Abdullah ibn al-Haarith told me, from his father, that ‘Asma bint Marwaan, from Banu Umayyah ibn Zayd, was married to Yazeed ibn Zayd ibn Hisn al-Khatmi. She used to revile the Prophet (blessings and peace of Allah be upon him), criticise Islam and incite people against the Prophet (blessings and peace of Allah be upon him). When news of what she said and her incitement of the people reached ‘Umayr ibn ‘Adiyy ibn Kharashah ibn Umayyah al-Khatmi, he said: O Allah, I make a vow to You that I shall kill her if You grant a safe return to Madinah to the Messenger of Allah (blessings and peace of Allah be upon him) – as the Messenger of Allah (blessings and peace of Allah be upon him) was in Badr at that time. When the Messenger of Allah (blessings and peace of Allah be upon him) came back from Badr, ‘Umayr ibn ‘Adiyy came to her in the middle of the night and entered upon her in her house when she had a group of her children sleeping around her, including an infant who was still being breastfed. He reached out to touch her and found the infant whom she was breastfeeding. He pushed the child aside then he plunged his sword into her chest until it came out of her back. Then he went out and prayed Fajr with the Prophet (blessings and peace of Allah be upon him) in Madinah. When the Prophet (blessings and peace of Allah be upon him) finished praying, he looked at ‘Umayr and said: Did you kill the daughter of Marwaan? He said: Yes, may my father be sacrificed for you, O Messenger of Allah.

‘Umayr was afraid that the Prophet (blessings and peace of Allah be upon him) would not approve of his killing her, so he said: Is there any sin on me for that, O Messenger of Allah? He said: “The validity of what you have done is something that no one could dispute.” And this is the first time I heard this phrase from the Prophet (blessings and peace of Allah be upon him). ‘Umayr said: The Prophet (blessings and peace of Allah be upon him) turned to those who were around him and said: “If you want to see a man who supported Allah and His Messenger, then look at ‘Ubayr ibn ‘Adiyy.”

This is a worthless isnaad as well.

Imam Ahmad said concerning al-Waaqidi – whose name was Muhammad ibn ‘Umar ibn Waaqid – : He is a liar; he alters hadeeths.

Ibn Ma‘een said: He is not trustworthy. On one occasion he said: His hadeeth is not to be written down.

Al-Bukhaari and Abu Haatim said: He is matrook (rejected).

Abu Hâtim and an-Nasâ’î said: He fabricates hadeeth.

Ibn al-Madeeni said: al-Waaqidi fabricates hadeeth.

Ibn ‘Adiyy said: His hadeeths are odd and problematic.

An-Nasâ’î said: The liars who are known for fabricating hadeeth are four: Ibraaheem ibn Abi Yahya in Madinah, al-Waaqidi in Baghdad, Muqaatil in Khorasan and Muhammad ibn Sa‘eed in Syria.

In the authentic Sunnah of the Prophet  prohibits the killing of women in war. The Prophet of mercy also forbade to kill the jewess that poisoned him once.

However, the stories of Ka’b ibn al-Ashraf and Abu Rafi’, due to speaking ill against and insulting the Prophet (Sallallahu alaihi wa sallam) are found authentic in Bukhari. Thus my intention here is to remove lies around a specific case, not to be ashamed of any ruling of the noble shari’ah.

References ans sources :

Ibn ‘Adiyy, Al-Kamal, Vol. 6, p. 145
Al-Mawdoo‘aat by Ibn al-Jawzi 3/18
Mizaan al-I‘tidaal, 3/509
Mizaan al-I‘tidaal, 3/663
Tahdheeb at-Tahdheeb, 9/163

Source 1

Source 2

The extremely weak story of ‘Alqamah…

May 8, 2012
  • Status : EXTREMELY WEAK

Here is the report copy-pasted  :

At the time of the Prophet (peace be upon him), there was a young man named `Alqamah. He was very diligent in obeying Allah by engaging in prayer and fasting and spending in charity. Then he fell ill and his illness became serious. His wife went to the Prophet and said, ”My husband, Alqamah, is on his deathbed. I therefore came to tell you, Messenger of Allah, about his condition.” The Prophet (then) sent for Ammar or Suhaib and Bilal, and told them to go to him (Alqamah) and have him repeat the Shahadah. Thereupon they went to him and found him in the agony of death. They asked him to say, “La illaha illa Allah,” but his tongue was unable to pronounce it. At that, they came and told the Messenger of Allah that he was unable to repeat the Shahadah. The Prophet asked, “Is either of his parents alive?” He was told, “Messenger of Allah, his mother is, but she is very old.” The Prophet sent her a message that if it was convenient for her (that is, is she was able to go out), she should come to him; otherwise she should stay in her house and the Prophet would come to her. The Prophet’s messenger came to her and informed her of the Prophet’s message. She said, “May my life be a ransom for him, it is my pleasure to go to him!” She then stood up, leaning on her walking stick, and came to the Prophet and greeted him. The Prophet returned her greeting and said to her, “Umm Alqamah, tell me the truth, for otherwise Allah Most High will reveal the truth to me! What is the situation concerning your son, Alqamah?” She replied, “Messenger of Allah, he prays much, fasts a great deal, and spends a great amount in charity.” The Prophet said, “And what about yourself?” She said, “Messenger of Allah, I am angry with him.” He said, “Why?” She replied, “Messenger of Allah, he has preferred his wife to me and has disobeyed me.” Then Allah’s Messenger said, “Umm Alqamah, surely your anger has prevented Alqamah’s tongue from pronouncing the Shahadah.” He then turned to Bilal and said, “Bilal, go out and collect a quantity of firewood.” She said, “Messenger of Allah, what do you plan to do?” He replied, “I will burn him in front of your eyes.” She said, “Messenger of Allah, he is my son! My heart cannot bear your burning him in front of me!” He said, “Umm Alqamah, Allah’s punishment is more severe and more lasting! Therefore, if you want Allah to forgive him, be reconciled to him. By the One in Whose Hand is my soul, the prayer, fasting, and spending in charity (which he has done) are of no benefit to Alqamah as long as you are angry with him! Thereupon she said, “Messenger of Allah, I call upon Allah Most High and His angels and the Muslims who are present to be my witnesses that I am pleased with my son Alqamah.” Allah’s Messenger said, “Bilal, go to him and see whether he is now able to say, “La illaha illa Allah” or not. It may be that Umm Alqamah is saying something for my sake which is not in her heart.” Thereupon Bilal went, and while entering the door he heard Alqamah saying, “La illaha illa Allah.” (Concerning this), Bilal remarked, “It is surely true that while Alqamah’s mother was angry with him his tongue was tied, and now that she is pleased with him his tongue is freed.” Alqamah died the same day. The Prophet came to him and gave the order for his washing and shrouding, and then prayed the funeral prayer for him and buried him. He then stood by the side of his grave and said, “You company of Muhajireen and Helpers, if anyone favors his wife over his mother, Allah and His angels and all the people curse him! Allah does not accept his spending (in charity) and his uprightness unless he repents toward Allah, the Glorious and Majestic, and reconciles with her and attains her pleasure, because Allah’s pleasure consists in her pleasure and Allah’s anger consists in her anger.” Source: Reported in Tabarani and Ahmed.

1. Ibnul Jawzi mentioned an abridged version of this narration in his Al Mawdû’ât (a book consisting of fabricated narrations attributed to the Holy Prophet ).

As Suyûti narrates from Al ‘Uqayli that this hadith is unauthentic (Al La’âliy al Masnû’ah) Shaykh Mash’hûr quotes this story in his ‘Qisas la tathbut’ (unfounded stories). The late shaykh

Al Albâni also criticised the reliability of this narration.

2. Likewise,  the attribution to “Ahmad” is misleading, as all that is mentioned in Musnad Ahmed is that this was originally part of the Musnad, thereafter Imam Ahmad (due to its severe weakness) removed it from his book.

  3. One problem of this narration is in its isnad : Faa’id Ibnu Abdir Rahmân Abu-l Waraqâ has been severely criticised by muhadditheen : Imam Ahmad, Ibnul Jawzi, Al ‘Uqayli and Al-Haythami say whatever he narrates should be neglected (matrûk).

Ibnu Hibbân asserts that it is impermissible to quote his narrations in an argumentation (la yajuzul ihtijaj bih). He was deemed ‘munkar ul hadith’, ‘dhahib ul hadîth’, ‘layssa bithiqatin’, ‘layssa bi shay’in’, ‘ittahamûhu ay bil kidhb aw bi wadh’il hadîth, ‘âmatu hadîthihi kadhibun’.

4. ‘Ulamas have also mentioned the following :  whenever a tradition is mentioned at the start with words hukiya (“it is told”, as reported in al-kaba’ir) or ruwiya (“it is reported”, as written in At-targhib wat tarhib), then its authenticity is problematic to say the least.

Thus this widespread story of ‘Alqamah is NOT authentically reported from the Holy Prophet Muhammad and thus cannot constitute a solid proof in Islam, although ONE MUST OBEY HIS PARENTS. 

Sources :

http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=133353

Mufti Husain Kadodia: (dead link) http://www.sunniforum.com/forum/showthread.php?44325-authencity-of-this-story&p=369969&viewfull=1#post369969

Shaykh Patel (hafidhahullah), from Reunion, who provided much of the information.

Mufti Zakaria Makada : http://muftionline.co.za/node/11978

And classical works : Al Majruhin, As Silsilat ud Da’ifah wal Mawdu’ah, Da’if ut Targhib wat Tarhib, Tahdhib ul Kamal, Taqrib ut Tahdhib, Al Jarh wat Ta’dil, Al Kamil li ibni ‘Adiy, Du’afa ul ‘Uqayli, Al La’aliy al Masnu’ah.

May Allah have mercy on all aforementioned scholars.

Don’t hesitate to leave a comment or to share this blog address. Can I use weak hadith ?