Rest after Battle (Hadith No. 2697)

Bismillah.

Ahadith 2692 – 2696 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 295 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
A man came to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! I have enlisted in the army for such-and-such Ghazwa, and my wife is leaving for Hajj.” Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Go back and perform Hajj with your wife.”

Volume 4, Book 52, Number 296 :
Narrated by Az-Zuhri (radiallaahu `anhu)
As follows in Hadith 297.

Volume 4, Book 52, Number 297 :
Narrated by Abu Huraira (radiallaahu `anhu)
We were in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) in a Ghazwa, and he remarked about a man who claimed to be a Muslim, saying, “This (man) is from the people of the (Hell) Fire.” When the battle started, the man fought violently till he got wounded. Somebody said, “O Allah’s Apostle! The man whom you described as being from the people of the (Hell) Fire fought violently today and died.” The Prophet (sallallaahu `alayhi wasallam) said, “He will go to the (Hell) Fire.” Some people were on the point of doubting (the truth of what the Prophet had said) while they were in this state, suddenly someone said that he was still alive but severely wounded. When night fell, he lost patience and committed suicide. The Prophet (sallallaahu `alayhi wasallam) was informed of that, and he said, “Allah is Greater! I testify that I am Allah’s Slave and His Apostle.” Then he ordered Bilal (radiallaahu `anhu) to announce amongst the people: ‘None will enter Paradise but a Muslim, and Allah may support this religion (i.e. Islam) even with a disobedient man.’

Volume 4, Book 52, Number 298 :
Narrated by Anas bin Malik (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) delivered a sermon and said, “Zaid received the flag and was martyred, then Ja’far took it and was martyred, then ‘Abdullah bin Rawaha took it and was martyred, and then Khalid bin Al-Walid took it without being appointed, and Allah gave him victory.” The Prophet (sallallaahu `alayhi wasallam) added, “I am not pleased (or they will not be pleased) that they should remain (alive) with us,” while his eyes were shedding tears.

Volume 4, Book 52, Number 299 :
Narrated by Anas (radiallaahu `anhu)
The people of the tribes of Ril, Dhakwan, ‘Usiya and Bani Lihyan came to the Prophet and claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophet (sallallaahu `alayhi wasallam) supported them with seventy men from the Ansar whom we used to call Al-Qurra'(i.e. Scholars) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi’r-Ma’ana where they betrayed and martyred them. So, the Prophet (sallallaahu `alayhi wasallam) invoked evil on the tribe of Ril, Dhakwan and Bani Lihyan for one month in the prayer.
Narrated Qatada: Anas (radiallaahu `anhu) told us that they (i.e. Muslims) used to recite a Quranic Verse concerning those martyrs which was:– “O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased.” Then the Verse was cancelled.

Today’s Hadith:

Volume 4, Book 52, Number 300 :
Narrated by Abu Talha (radiallaahu `anhu)
Whenever the Prophet (sallallaahu `alayhi wasallam) conquered some people, he would stay in their town for three days.

As per the rights of the guest, three days of hospitality is the minimum, hence the habit of Prophet (sallallaahu `alayhi wasallam). And this gave enough time to let the fighters and their animals recuperate from battle and prepare for the journey home.

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Strength in Numbers (Ahadith 2690 – 2691)

Bismillah.

Volume 4, Book 52, Number 293 :
Narrated by Hudhaifa (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said (to us), ” List the names of those people who have announced that they are Muslims.” So, we listed one thousand and five hundred men. Then we wondered, “Should we be afraid (of infidels) although we are one thousand and five hundred in number?” No doubt, we witnessed ourselves being afflicted with such bad trials that one would have to offer the prayer alone in fear.

This count was done for either Uhud or before digging the Trench or at Hudaibiyah, according to the commentary. It was just a reassurance for Muslims and a confidence booster. Ultimately, all help is from Allah, as was proved in Badr, but having that advantage of number certainly helps.

Volume 4, Book 52, Number 294 :
Narrated by Al-A`mash (radiallaahu `anhu)
“We (listed the Muslims and) found them five hundred.” And Abu Muawiya (radiallaahu `anhu) said, “Between six-hundred to seven-hundred.”

Umar’s [RA] Leadership (Hadith No. 2689)

Bismillah.

Ahadith 2686 – 2688 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 290 :
Narrated by Ibn ‘Umar (radiallaahu `anhu)
Umar (radiallaahu `anhu) and a group of the companions of the Prophet (sallallaahu `alayhi wasallam) set out with the Prophet to Ibn Saiyad. He found him playing with some boys near the hillocks of Bani Maghala. Ibn Saiyad at that time was nearing his puberty. He did not notice (the Prophet’s presence) till the Prophet (sallallaahu `alayhi wasallam) stroked him on the back with his hand and said, “Ibn Saiyad! Do you testify that I am Allah’s Apostle?” Ibn Saiyad looked at him and said, “I testify that you are the Apostle of the illiterates.” Then Ibn Saiyad asked the Prophet (sallallaahu `alayhi wasallam), “Do you testify that I am the apostle of Allah?” The Prophet (sallallaahu `alayhi wasallam) said to him, “I believe in Allah and His Apostles.” Then the Prophet (sallallaahu `alayhi wasallam) said (to Ibn Saiyad). “What do you see?” Ibn Saiyad replied, “True people and false ones visit me.” The Prophet (sallallaahu `alayhi wasallam) said, “Your mind is confused as to this matter.” The Prophet (sallallaahu `alayhi wasallam) added, ” I have kept something (in my mind) for you.” Ibn Saiyad said, “It is Ad-Dukh.” The Prophet (sallallaahu `alayhi wasallam) said (to him), “Shame be on you! You cannot cross your limits.” On that ‘Umar (radiallaahu `anhu) said, “O Allah’s Apostle! Allow me to chop his head off.” The Prophet (sallallaahu `alayhi wasallam) said, “If he should be him (i.e. Ad-Dajjal) then you cannot overpower him, and should he not be him, then you are not going to benefit by murdering him.”

Volume 4, Book 52, Number 290 :
Narrated by Ibn Umar (radiallaahu `anhu)
(Later on) Allah’s Apostle (sallallaahu `alayhi wasallam) (once again) went along with Ubai bin Ka’b (radiallaahu `anhu) to the garden of date-palms where Ibn Saiyad was staying. When the Prophet (sallallaahu `alayhi wasallam) entered the garden, he started hiding himself behind the trunks of the date-palms as he wanted to hear something from the Ibn Saiyad before the latter could see him. Ibn Saiyad was lying in his bed, covered with a velvet sheet from where his murmurs were heard. Ibn Saiyad’s mother saw the Prophet (sallallaahu `alayhi wasallam) while he was hiding himself behind the trunks of the date-palms. She addressed Ibn Saiyad, “O Saf!” (And this was his name). Ibn Saiyad got up. The Prophet (sallallaahu `alayhi wasallam) said, “Had this woman let him to himself, he would have revealed the reality of his case.” Then the Prophet (sallallaahu `alayhi wasallam) got up amongst the people, glorifying Allah as He deserves, he mentioned Ad-Dajjal, saying, “I warn you about him (i.e. Ad-Dajjal) and there is no prophet who did not warn his nation about him, and Noah warned his nation about him, but I tell you a statement which no prophet informed his nation of. You should understand that he is a one-eyed man and Allah is not one-eyed.”

Volume 4, Book 52, Number 291 :
Narrated by Usama bin Zaid (radiallaahu `anhu)
I asked the Prophet (sallallaahu `alayhi wasallam) during his Hajj, “O Allah’s Apostle! Where will you stay tomorrow?” He said, “Has Aqil left for us any house?” He then added, “Tomorrow we will stay at Khaif Bani Kinana, i.e. Al-Muhassab, where (the Pagans of) Quraish took an oath of Kufr (i.e. to be loyal to heathenism) in that Bani Kinana got allied with Quraish against Bani Hashim on the terms that they would not deal with the members of the is tribe or give them shelter.” (Az-Zuhri said, “Khaif means valley.”) (See Hadith No. 659, Vol. 2)

Today’s Hadith:

Volume 4, Book 52, Number 292 :
Narrated by Aslam
Umar bin Al-Khattab (radiallaahu `anhu) appointed a freed slave of his, called Hunai, manager of the Hima (i.e. a pasture devoted for grazing the animals of the Zakat or other specified animals). He said to him, “O Hunai! Don’t oppress the Muslims and ward off their curse (invocations against you) for the invocation of the oppressed is responded to (by Allah); and allow the shepherd having a few camels and those having a few sheep (to graze their animals), and take care not to allow the livestock of ‘Abdur-Rahman bin ‘Auf and the livestock of (‘Uthman) bin ‘Affan (radiallaahu `anhumaa), for if their livestock should perish, then they have their farms and gardens, while those who own a few camels and those who own a few sheep, if their livestock should perish, would bring their dependents to me and appeal for help saying, ‘O chief of the believers! O chief of the believers!’ Would I then neglect them? (No, of course). So, I find it easier to let them have water and grass rather than to give them gold and silver (from the Muslims’ treasury). By Allah, these people think that I have been unjust to them. This is their land, and during the pre-lslamic period, they fought for it and they embraced Islam (willingly) while it was in their possession. By Him in Whose Hand my life is! Were it not for the animals (in my custody) which I give to be ridden for striving in Allah’s Cause, I would not have turned even a span of their land into a Hima.”

Look at Umar’s (radiallaahu `anhu) instructions to his freed slave.. he’s asking him to prefer the weak and poor over the rich and powerful. Everything he did in his caliphate speaks volumes about his wisdom and remarkable justice. He raised the bar to such heights for all future leaders of the ummah. Has anyone even come close yet?

Did `Umar [RA] Defy the Prophet’s [SAW] Last Order? (Hadith No. 2685)

Bismillah.

Hadith no. 2684 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 287 :
Narrated by ‘Amr bin Maimun
Umar (radiallaahu `anhu) (after he was stabbed), instructed (his would-be-successor) saying, “I urge him (i.e. the new Caliph) to take care of those non-Muslims who are under the protection of Allah and His Apostle (sallallaahu `alayhi wasallam) in that he should observe the convention agreed upon with them, and fight on their behalf (to secure their safety) and he should not over-tax them beyond their capability.”

Today’s Hadith:

Volume 4, Book 52, Number 288 :
Narrated by Said bin Jubair (radiallaahu `anhu)
Ibn ‘Abbas (radiallaahu `anhu) said, “Thursday! What (great thing) took place on Thursday!” Then he started weeping till his tears wetted the gravels of the ground . Then he said, “On Thursday the illness of Allah’s Apostle (sallallaahu `alayhi wasallam) was aggravated and he said, “Fetch me writing materials so that I may have something written to you after which you will never go astray.” The people (present there) differed in this matter and people should not differ before a prophet. They said, “Allah’s Apostle is seriously sick.’ The Prophet (sallallaahu `alayhi wasallam) said, “Let me alone, as the state in which I am now, is better than what you are calling me for.” The Prophet (sallallaahu `alayhi wasallam) on his death-bed, gave three orders saying, “Expel the pagans from the Arabian Peninsula, respect and give gifts to the foreign delegates as you have seen me dealing with them.” I forgot the third (order)” (Ya’qub bin Muhammad said, “I asked Al-Mughira bin ‘Abdur-Rahman about the Arabian Peninsula and he said, ‘It comprises Mecca, Medina, Al-Yama-ma and Yemen.” Ya’qub added, “And Al-Arj, the beginning of Tihama.”)

Here’s another version of this hadith that the Raafidites (Shee`ah) use to defame Umar (radiallaahu `anhu):

It was narrated that Ibn ‘Abbaas said: When the Messenger of Allah (blessings and peace of Allah be upon him) was dying, there were men in the house among whom was ‘Umar ibn al-Khattaab. The Prophet (blessings and peace of Allah be upon him) said: “Come, let me write for you a document after which you will not go astray.” ‘Umar said: The Messenger of Allah (blessings and peace of Allah be upon him) is overcome with pain, and you have the Qur’an; the Book of Allah is sufficient for us. The people in the house disagreed, and they argued. Some of them said: Come close and let the Messenger of Allah (blessings and peace of Allah be upon him) write for you a document after which you will not go astray. Others agreed with what ‘Umar said. When their debating and argument in the presence of the Messenger of Allah (blessings and peace of Allah be upon him) became too much, the Messenger of Allah (blessings and peace of Allah be upon him) said: “Get up and leave.”

‘Ubayd-Allah said: Ibn ‘Abbaas used to say: What a calamity it was when the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing that document for them because of their disagreement and arguing.

Narrated by al-Bukhaari (6932) and Muslim (1637)

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the Prophet (blessings and peace of Allah be upon him) instructed his companions who were present with him during his illness to bring a piece of paper and a pen, so that he could dictate to them something that had nothing to do with a new revelation that he had not yet conveyed to the people, or with any shar‘i instruction that the people needed that had to do with their religion. Then he decided not to tell them about that matter, because of what happened. The evidence for that is as follows:

(a)  This incident happened on a Thursday, and the Prophet (blessings and peace of Allah be upon him) died on the following Monday, i.e., four days later. He could have asked others to write that document, but because he (blessings and peace of Allah be upon him) did not do that, we know that it was not revelation that he could have concealed.

(b) Allah, may He be exalted, praised His Prophet (blessings and peace of Allah be upon him) for having conveyed what He revealed to him, and Allah, may He be exalted, reminded this ummah of the blessing that He had bestowed upon them by perfecting their religion and completing His favour upon them. The idea that what the Prophet (blessings and peace of Allah be upon him) did not write was part of the religion that all of the ummah needs is tantamount to accusing the Prophet (blessings and peace of Allah be upon him) of not conveying the message, and it constitutes disbelief in what the Lord, may He be exalted, said about the religion being perfected and His blessing being completed upon His slaves.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The writing of this document is not something that Allah enjoined upon him to write or convey at that time. If that had been the case, he (blessings and peace of Allah be upon him) would not have failed to do what Allah instructed him to do.

Minhaaj as-Sunnah an-Nabawiyyah (6/315, 316)

And he (may Allah have mercy on him) said:

It was not permissible for him to abandon writing the document because of the doubts that some had about (its importance). If what he intended to write in the document was something that he was obliged to convey and disclose, then the Prophet (blessings and peace of Allah be upon him) would have disclosed it and written it in a document, and he would not have paid any attention to the view of anybody, for he was the most obedient of creation to Allah. Thus it is known that when he decided not to write the document, the document was not obligatory and it would not have contained anything of religious matters that he was obliged to write at that time, because if that had been necessary, he would have done it.

Minhaaj as-Sunnah an-Nabawiyyah (6/12)

(c)  What we have mentioned is supported by the fact that the Sahaabah who were with the Prophet (blessings and peace of Allah be upon him) differed with regard to their understanding of his instruction to bring writing materials and what he really intended. Otherwise they would all have hastened to fulfill his instructions. It was proven from them that they took off their shoes during the prayer because of merely seeing the Prophet (blessings and peace of Allah be upon him) take off his shoes during the prayer, without him instructing them to do that, so would such people have gone against an instruction if they believed it to be part of the revelation? They are far above doing such a thing. Therefore, some of them got up to bring a piece of paper and a pen, as the Prophet (blessings and peace of Allah be upon him) had asked them to do, and others refrained, thinking that he (blessings and peace of Allah be upon him) may have been overwhelmed with pain, or that his instruction was meant as a recommendation only.

Abu’l-‘Abbaas al-Qurtubi (may Allah have mercy on him) said:

With regard to the words “Come, let me write for you a document after which you will not go astray”, this is a command and a request that was addressed to everyone present. Hence it was the duty of everyone who was present to hasten to obey this command, especially when it was followed by the words “after which you will not go astray”. But ‘Umar (may Allah be pleased with him) and others thought that this command was not by way of obligation; rather it was by way of recommendation. Moreover, in the Book of Allah there is guidance to everything that the Muslim needs, as Allah, may He be exalted, says (interpretation of the meaning): “And We have sent down to you the Book (the Quran) as an exposition of everything” [an-Nahl 16:89]. In addition to that, the Messenger of Allah (blessings and peace of Allah be upon him) was suffering pain, so ‘Umar did not want him to have to do something that may be very difficult for him in that situation. Therefore they decided that it was more appropriate for him not to write anything. But the other group wanted him to write the document, following the apparent meaning of the command and out of eagerness for more clarification and to remove any ambiguity. Would that that had happened! But that is what Allah decreed, and whatever He wills happens. But there should be no blame or criticism of the first group, because the Prophet (blessings and peace of Allah be upon him) did not rebuke them or tell them off; rather he said to all of them: “Let me be, for I am fine.”

Al-Mufhim lima Ashkala min Talkhees Kitaab Muslim (15/18)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

Al-Maaziri (may Allah have mercy on him) said: It was permissible for the Sahaabah to differ concerning this document, despite the clear instructions given to them concerning that, because instructions may be accompanied by indications that make them less than obligatory. It is as if there was something to indicate that the matter was not obligatory; rather it was optional. Therefore they had different views, and ‘Umar insisted on his view for which he had circumstantial evidence that the Prophet (blessings and peace of Allah be upon him) had said that without insisting on it.

Fath al-Baari (8/133, 134)

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The Prophet’s decision to write a document was either based on revelation that came then was abrogated, or it was something that he thought would serve some interest, then he changed his mind.

An-Nawawi (may Allah have mercy on him) said:

The Prophet (blessings and peace of Allah be upon him) thought about writing the document when he thought that it would serve some interest, or it may be that he received some revelation concerning that, then it appeared that best interests would be served by refraining from writing it, or he received revelation to abrogate the initial command.

Sharh Muslim (11/90). A similar report was narrated by al-Haafiz Ibn Hajar from al-Maaziri. See: Fath al-Baari (8/134).

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The Raafidis claim that the Prophet (blessings and peace of Allah be upon him) gave instructions that ‘Ali ibn Abi Taalib (may Allah be pleased with him) should become caliph after he died, but what does this incident have to do with them? Why do they have to tamper with it and misinterpret it, claiming that the Prophet (blessings and peace of Allah be upon him) wanted to write down instructions that ‘Ali should become the caliph after him? Why couldn’t the instructions that he wanted to write in this document be instructions for Abu Bakr (may Allah be pleased with him) to become caliph after he died?

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Whoever imagines that this document would have been about the appointment of ‘Ali to the caliphate is misguided, according to the consensus of the Muslims, including the scholars of both the Sunnis and the Shi‘ah. As for the Sunnis, they are unanimously agreed that Abu Bakr is superior and is to be given precedence. As for the Shi‘ah who say that ‘Ali was the one who deserved to be the imam (caliph), they say that ‘Ali had been named as the imam (caliph) before that, in clear and unambiguous wording that was widely known. In that case, there was no need for any document.

Minhaaj as-Sunnah an-Nabawiyyah (6/11)

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It is proven via the soundest isnaad that the Prophet (blessings and peace of Allah be upon him) wanted to give instructions that Abu Bakr as-Siddeeq (may Allah be pleased with him) should be appointed caliph after he died, then he decided not to do that, and he said that the believers would not accept anyone other than him as caliph. It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me during his illness: “I was thinking – or I wanted – to send for Abu Bakr and his son and appoint him as my successor, lest people say (that the caliphate should be for So and so) or lest anyone should hope for it for themselves. Then I thought: Allah and the believers would reject anyone who is less qualified than Abu Bakr.” Narrated by al-Bukhaari (5342). Also narrated by Muslim (2387) with the words: “when Allah and the believers insist on Abu Bakr.”

We (as Sunnis) are not concerned about that issue, because Allah and the believers decided that the successor (caliph) of the Messenger of Allah (blessings and peace of Allah be upon him) should be no one but Abu Bakr.

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What occurred of some of the Sahaabah questioning the Prophet (blessings and peace of Allah be upon him) about some issues does not undermine the fact that they would hasten to follow his instructions and do what Islam required, because they would discuss things with him (blessings and peace of Allah be upon him) until the revelation came confirming what the Prophet (blessings and peace of Allah be upon him) told them, whereupon they would hasten to obey the command.

An-Nawawi (may Allah have mercy on him) said:

Al-Khattaabi said: The companions of the Prophet (blessings and peace of Allah be upon him) would discuss some issues with him before he gave them definitive and binding instructions, as when they discussed the terms of the treaty between him and Quraysh with him on the day of al-Hudaybiyah. But once he issued definitive instructions, none of them would discuss it with him.

Sharh Muslim (11/91)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

The Sahaabah used to discuss some issues with him, so long as he had not issued definitive instructions; once he did that, however, they would comply with them.

Fath al-Baari (1/209)

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The words of ‘Umar, “the Book of Allah is sufficient for us”, were not addressed to the Prophet (blessings and peace of Allah be upon him), for ‘Umar was too respectful to have done that. Rather these words were addressed to those who objected to him not bringing writing materials.

An-Nawawi (may Allah have mercy on him) said:

The words of ‘Umar, “the Book of Allah is sufficient for us”, were answering back those who disagreed with him; it was not a counter-argument to the instruction of the Prophet (blessings and peace of Allah be upon him).

Sharh Muslim (11/93).

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The scholars gave the following reasons to explain why ‘Umar thought it better not to bring materials with which to write the document for the Prophet (blessings and peace of Allah be upon him):

(a)  His compassion for the Prophet (blessings and peace of Allah be upon him), because he did not want to burden him in that situation with having to dictate the document, because that might be too difficult for him, as he said: The Messenger of Allah (blessings and peace of Allah be upon him) is overcome with pain.

(b) He was worried lest the hypocrites and those in whose hearts was sickness would cast aspersions on this document and express their doubts about those who transmitted it, and cast aspersions on them and their good character.

(c)  He was worried that he may write some instructions that they would not be able to comply with, and thus they would incur sin by not complying, and he thought it was kinder to the ummah, with regard to these issues, to leave them as a matter of ijtihaad, to be subject to examination and looking for the right answer, so that both the one who gets it right and the one who gets it wrong would be rewarded.

See: Dalaa’il an-Nubuwwah (7/184); ash-Shifa bi Ta‘reef Huqooq al-Mustafa by al-Qaadi ‘Iyaad (2/194); Sharh Muslim by an-Nawawi (11/91); Fath al-Baari (1/209)

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With regard to the words of Ibn ‘Abbaas (may Allah be pleased with him), there is nothing in them to suggest that he was casting aspersions on the Sahaabah (may Allah be pleased with them). He was among those who swore allegiance to Abu Bakr as-Siddeeq, and to ‘Umar al-Faarooq after him. What he meant was that the thing that prevented writing down the document (i.e., the Prophet’s sickness) was itself a calamity, because turmoil emerged after that and aspersions were cast on those prominent Sahaabah.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The words of Ibn ‘Abbaas, “What a calamity it was when the Messenger of Allah (blessings and peace of Allah be upon him) was prevented from writing that document” mean that the thing that prevented it happening was a calamity; it was a calamity for those who doubted the legitimacy of Abu Bakr’s caliphate, or were not certain about the matter, because if there had been a document, there would have been no doubt. As for those who knew that his caliphate was legitimate, it was not a calamity for them, praise be to Allah.

Minhaaj as-Sunnah an-Nabawiyyah (6/11)

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These words of Ibn ‘Abbaas (may Allah be pleased with him) were based on his own ijtihaad. No doubt ‘Umar was more knowledgeable and was senior to Ibn ‘Abbaas. Some of the scholars are of the view that the fact that the document was not written, and the Prophet (blessings and peace of Allah be upon him) did not object to what ‘Umar said, suggests that the Prophet (blessings and peace of Allah be upon him) adopted ‘Umar’s opinion and thought that that was the correct thing to do.

An-Nawawi (may Allah have mercy on him) said:

Therefore ‘Umar was more knowledgeable than Ibn ‘Abbaas and the people who agreed with him.

Sharh Muslim (11/90)

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:

The fact that the Prophet (blessings and peace of Allah be upon him) did not object to ‘Umar indicates that he thought his view was correct. When ‘Umar said, “the Book of Allah is sufficient for us”, he was referring to the verse in which Allah, may He be exalted, says (interpretation of the meaning): “We have neglected nothing in the Book” [al-An‘aam 6:38]. It may be that the aim was to make things easier for the Messenger of Allah (blessings and peace of Allah be upon him), when ‘Umar saw that he was in great distress. Thus he sensed that what he wanted to write was not something they could not do without. If that had been the case, the Prophet (blessings and peace of Allah be upon him) would not have refrained from writing it because of their differences.

This view cannot be undermined by what Ibn ‘Abbaas said, “What a calamity it was…”, because ‘Umar was definitely more knowledgeable than him.

Fath al-Baari (8/134).

Thus it becomes clear that the claims of the Raafidis, casting aspersions on the Sahaabah (may Allah be pleased with them) – and especially ‘Umar ibn al-Khattaab (may Allah be pleased with him) – are false. It also becomes clear that what the early generations said about them being the most mendacious of the groups that claim to be Muslims is true. So beware of them for the sake of your religious commitment. We ask Allah to make you steadfast in adhering to Islam and the Sunnah.

Source: IslamQA

Capital Punishment for the Spy (Hadith No. 2683)

Bismillah.

Hadith no. 2682 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 285 :
Narrated by Jubair (who was among the captives of the Battle of Badr)
“I heard the Prophet reciting ‘Surat-at-Tur’ in the Maghrib prayer.”

Today’s Hadith:

Volume 4, Book 52, Number 286 :
Narrated by Salama bin Al-Akwa
“An infidel spy came to the Prophet while he was on a journey. The spy sat with the companions of the Prophet and started talking and then went away. The Prophet said (to his companions), ‘Chase and kill him.’ So, I killed him.” The Prophet then gave him the belongings of the killed spy (in addition to his share of the war booty).”

The spy is the one who spies on the Muslims and transmits information to their enemies.

The evidence for that is the report narrated by al-Bukhaari (3007) and Muslim (2494) which says that Haatib ibn Abi Balta’ah wrote to some of the mushrikeen in Makkah telling them some information about the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O Haatib, what is this?” He said, “O Messenger of Allaah, do not hasten to judge me. I was a man closely connected to Quraysh, but I did not belong to this tribe, while the other Muhaajireen with you had their relatives in Makkah who would protect their families and property. So I wanted to make up for my lack of blood ties to them by doing them a favor so that they might protect my family. I did not do this because of disbelief or apostasy nor out of preferring kufr (disbelief) to Islam.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “He has told you the truth.” ‘Umar said, “O Messenger of Allaah! Let me chop off the head of this hypocrite!” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He was present at the battle of Badr, and you do not know, perhaps Allaah looked at the people of Badr and said, ‘Do whatever you like, for I have forgiven you.’”

The point in this hadeeth is that the Prophet (peace and blessings of Allaah be upon him) agreed with ‘Umar that Haatib deserved to be executed for this action, but the Prophet (peace and blessings of Allaah be upon him) told him that there was a reason why he should not be killed, which is that he was one of those who was present at the battle of Badr.

Ibn al-Qayyim said in Zaad al-Ma’aad (2/115) concerning the hadeeth of Haatib ibn Abi Balta’ah:

This was quoted as evidence by those who do not think that the Muslim spy should be killed, such as al-Shaafa’i, Ahmad and Abu Haneefah (may Allaah have mercy on them). And it was quoted as evidence by those who think that the spy should be killed, such as Maalik and Ibn ‘Aqeel among the companions of Ahmad, and others. They said: This is because the reason for not killing him was that he had been present at Badr. If being Muslim was the reason for not killing him, he would not have given a reason that is more specific, which is the fact that he had been present at Badr.

And he said elsewhere in Zaad al-Ma’aad (3/422):

The correct view is that execution of a spy depends on the opinion of the ruler; if executing him is in the Muslims’ interests, he should be executed, but if letting him live serves a greater interest, then he should be allowed to live. And Allaah knows best.

Source: IslamQA