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Chain, Burning door, hadith, quran islam

The authenticity of the chain of al Musannaf regarding the narration of BURNING DOOR

  • admin
  • 2018-04-27
  • 20232 Views
 
The Nasibis try to weaken the authentic narration where the incident of The Burning Door is clearly mentioned 
 
Musannaf ibn Abi Shaybah, v 13, pg 201, h 28061
 
Narrators :
 
i. Mohammed b. Bashr from
ii. Ubaydallah b. Umran from
iii. Zayd b. Aslam from
iv. ASLAM
 
Narration :
 
"Certainly, after the demise of the Messenger of Allah (saws), when they were extracting allegiance for Abu Bakr, Ali (as) and Zubair were with Fatemah (sa), the daughter of the Messenger of Allah (saws), consulting her and taking her view on the issue. The moment Umar heard of this, immediately he left for the house of Fatemah (sa) and said, "O daughter of Allahs Messenger By Allah! None is dearer to me than your father and none after him is more important for me than you. But by Allah! This love and affection will not stop me from ordering to set ablaze your house due to these persons who have gathered in it" As soon as Umar left, Fatemah (sa) came to Ali (as) and Zubair and said, Do you know what Umar said to me ? He swore by Allah that if you dont come out of the house, he will set my house on fire and by Allah, he will certainly do it"
 
Accusation :
 
The authenticity of the narration is disputed, some scholars regard this chain as Mursal (disconnected). In this chain, ASLAM doesnt mentions who he heard this report from. 
 
ASLAM was a slave of Umar b. Khattab who was brought 2 years after the Prophets (saws) death. So how he could witness this incident ??
 
Reply :
 
This chain does not ends at Zayd b. Aslam, but rather at ASLAM (slave of Umar b. Khattab), who then narrates of Umar, hence this narration is not Weak (Daif) nor Incomplete (Mursal), so why deceit people ?
 
You say Aslam wasnt present during the incident, we now show an example from Sahih Bukhari in which ASLAM directly narrates of the Messenger of Allah (saws) . Was ASLAM present with Allahs Messenger ?
 
So that he could narrate of him
 
"Fath al Bari fi Sharh Sahih al Bukhari" by ibn Hajar al Asqalani, v 10, pg 57, narration 5012, published by Darul Fikr :
 
"We were told by Ismail who said, I was told by Malik of Zayd b. Aslam from his father ASLAM, that the Messenger of Allah (saws) wandered in one of his journeys and Umar b. Khattab"
 
Note : Zayd b. Aslam narrates from his father ASLAM who DIRECTLY narrates from the Messenger of Allah (saws)
 
If we go by their Logic (ie. How could ASLAM narrate if he wasnt present in the incident of BURNING DOOR then we pose them the same question based on their same Logic
 
How could ASLAM narrate DIRECTLY from Allahs Messenger (saws) if he was not present at His (saws) era ??
 
If you reject the narration of BURNING DOOR on this basis so you have to reject this narration also. And as a consequence your most authentic book Sahih Bukhari would fall
 
"Fath al Bari fi Sharh Sahih al Bukhari" by ibn Hajar al Asqalani (Muqaddimah Fath al Bari), published by Darul Fikr, pg 448, h 74
 
ibn Hajar says about the hadith in which ASLAM reported DIRECTLY from Allahs Messenger (saws) :
 
"Rather, it is apparent that the narration of Bukhari is CONNECTED, because even though its beginning is in appearance of a disconnection, there is after it what explicitly states the narration of ASLAM is of Umar, for it mentions after his saying :
 
"Then Umar asked him about something, but he did not answer. Then Umar said : You asked Allah's Messenger (saws) three times and in all that he did not answer you. Umar said : Then I moved my camel and preceded in front of the people and I feared that Quranic verses would be revealed in condemnation of me"
 
He formulated the narration in this manner, speaking of most of the story of Umar, How can it be disconnected ? This is strange"
 
As you have seen, ASLAM narrates directly from Allah's Messenger (saws) and Bukhari ACCEPTED the narration and the Nasibis consider Sahih Bukhari to be their most authentic book after Holy Quran and that narrates only of TRUSTWORTHY individuals,
 
It means Bukhari ACCEPTS narrations from ASLAM as TRUSTWORTHY and he knows that ASLAM narrates of his master Umar b. Khattab
 
Accusation :
 
ASLAM did not explicitly state that he heard it from Umar !
 
Reply :
 
Did ASLAM state that he hear from Umar in the narration of Bukhari ?
 
We will now present another evidence which clearly states that ASLAM used to narrate from Umar and that he explicitly said in the same incident 
 
"al Mustadrak alas Sahihayn" by Hakim al Nishapuri, v 3, pg 183
 
"Of Zayd b. Aslam, of his father ASLAM, of Umar
 
"That he entered into (the house of) Fatimah binte Rasoolallah (saws) and said : Oh Fatima, by Allah, I have not seen anyone more beloved to Rasoolallah (saws) than you"
 
This narration has an AUTHENTIC chain in accordance to the criteria of the two Shaykhs"
 
Hence, we can clearly conclude that ASLAM used to narrate from Umar b. Khattab and hence the attempt to weaken the chain of "al Musannaf" is of no use
 
At the end i would also like to highlight and proove the AUTHENTICITY of the remaining three narrators
 
1) Mohammed b. Bashr 
 
A) 'Tahdheeb al Tahdheeb' of ibn Hajar Asqalani, v 3, pg 520
 
From ibn Ma'in : THIQA (TRUSTWORTHY)
 
B) 'al-Ta'deel wa al-Tajreeh Liman Kharraja Lahu al Bukhari fi al Jam'ia al Sahih' of al-Baji, pg 673
 
Under Mohammed b. Bashr :
 
'Bukhari reports in al-Fitan, Manaqib Umar and other sources from Ali al-Madini, al-Nasai said that he is THIQA (TRUSTWORTHY)'
 
2. Ubaydallah b. Umran
 
'Siyaru a'lam al Nubala' of al-Dhahabi, v 6, pg 304
 
Under Ubaydallah b. Umran :
 
'He was from the young Tabi'een'
 
And on pg 306 :
 
'Abu Zurarah and Abu Hatim said that he is THIQA (TRUSTWORTHY) and al-Nasai said that he is THIQA (TRUSTWORTHY) and PRECISE'
 
3. Zayd b. Aslam
 
A) 'Siyaru a'lam al Nubala' of al-Dhahabi, v 5, pg 316 
 
Under Zayd b. Aslam :
 
'The Imam of proof and leading example'
 
B) 'Tahdheeb al Tahdheeb' of ibn Hajar Asqalani, v 1, pg 658
 
Under Zayd b. Aslam :
 
'Ahmed, Abu Zurarah, Abu Hatim, Mohammed b. Sa'd, al-Nasai and ibn Khirash said that he is THIQA (TRUSTWORTHY)'
 
Further continued:
 
'Yaqoob b. Shayba said that he is TRUSTWORTHY and from the people of jurisprudence and knowledge and had knowledge in the exegesis of the Quran'
 
Another objection the Nasibi's raise is that
 
Muhammad ibn Bishr did not narrate from Ubaydullah ibn Umar. 
 
Answer:
 
The following evidence says it all...
 
Narrated Muhammad ibn Bishr from Ubaydullah ibn Umar from Zayd ibn Aslam from his father Aslam who said: After the Messenger of Allah ﷺ , when the allegiance was paid to Abu Bakr. Alee ع and Zubayr use to enter the house of Fatima (sa) and discuss about their action; when this news reached...
 
Ibn Rajab Al-Hanbali has written in his book Sharh Illal Al-Tirmidhi that Ya'qoob ibn Shaybah has said: "That the people of Kufa who have heard from Ubaydullah ibn Umar is doubtful. Therefore the narration of ibn Abi Shaybah (regarding the incident of the door) which is through Muhammad ibn Bishr the Kufi from Ubaydullah ibn Umar is doubtful."
 
Ya'qoob ibn Shaybah died in 262 A.H and ibn Rajab Al-Hanbali died in 795 A.H, where are the narrators in between ibn Rajab to Yaqoob ibn Shaybah ? The narrators of Kufa from Ubaydullah ibn Umar are plenty, therefore this objection is not even worth discussion. We present just a few of those narrations from Muhammad ibn Bishr himself from Ubaydullah ibn Umar, so that no doubts remain regarding the authenticity of the narration of ibn Abi Shaybah.
 
1. Al-Bukhari:
 
... narrated from Muhammad ibn Bishr from Ubaydullah who said...
 
Sahih Al-Bukhari, Pg 905, H 3682
 
2. Al-Bukhari:
 
...narrated from Muhammad ibn Bishr from Ubaydullah from Naf'i from ibn Umar...
 
Sahih Al-Bukhari, pg 737, H 129
 
3. Muslim ibn Hajjaj:
 
...narrated from Muhammad ibn Bishr from Ubaydullah bin Umar...
 
Sahih Muslim, v 2, pg 1123, H 19
 
4. Ibn Hibban:
 
...narrated from Muhammad ibn Bishr from Ubaydullah ibn Umar..
 
Shohaib Al-Arna'ut says: The chain is Authentic By the criteria of Al-Sheikhayn (i.e. Bukhari and Muslim).
 
Sahih ibn Hibban, v 12, pg 307, H 5495
 
Another objection:
 
Umar acknowledged the excellence of Sayyidah Fatima (sa). The testimony of Umar, namely, "O daughter of Allah's Messenger By Allah! None is dearer to me than your father and none after him is more important for me than you" evidences the fact he had utmost respect for her
 
Answer:
 
The Nawasib are fully aware that the Prophet ﷺ was given the epithets 'Honest' and 'Trustworthy' by the Kuffar of Makkah prior to his open declaration of his Prophetic mission. This recognition continued even after the declaration, yet it did not stop the enemies from deeming the Prophet ﷺ as their opponent and were still hell-bent on killing Him ﷺ . Similarly, Umar was fully aware of the excellence of Sayyidah Fatima (sa) BUT at the same time made it very clear that it bore no significance. The activity taking place in Her (sa) home was perceived to be obstructive to which he became angered, and thus gave himself the entitlement to kill Her (sa) and those gathered therein. Umar had set a precedent as such, that the excellences of Bibi Fatima (sa) were not be taken into any consideration as it would only act as an impediment to those at the helm of power. Therefore, such merits became otiose and coercion was exercised to cow the Ahlulbayt ع into submission, something that Her (sa) spiritual sons later took full heed of in Karbala.
3 Comments
    • Mohammed Ali
    • January 15, 2021

    Nice Blog

    • Raza Rizvi
    • January 15, 2021

    Good Blog

    • Qasim Ali
    • January 15, 2021

    Mashallah, Informative blog.

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