The doubt of those who challenge the hadith “Ahjar”

 

on the authority of Ibn Abbas, may God be pleased with them, who said: “When the Messenger of God, may God bless him and grant him peace, was on his deathbed, and in the house were men among whom was Umar ibn al-Khattab, the Prophet, may God bless him and grant him peace, said: ‘Come, let me write for you a document after which you will not go astray.’ Umar said: ‘The Messenger of God, may God bless him and grant him peace, is overcome by pain, and you have the Qur’an. The Book of God is sufficient for us.’ The people of the house differed and argued, and some of them said: ‘Come closer so that the Messenger of God, may God bless him and grant him peace, may write for you a document after which you will not go astray.’ Some of them said: ‘What Umar said.’” When they increased their idle talk and disagreement in the presence of the Messenger of Allah, peace and blessings be upon him, he said, “Stand up.” Ibn Abbas used to say, “The greatest calamity is that which prevented the Messenger of Allah, peace and blessings be upon him, from writing that book for them, because of their disagreement and noise.” ( )

This hadith was attacked by the Rafidah, because of what came in some of its narrations of some of those present saying, “I am talking nonsense.” They falsely claimed that this phrase was attributed to our master Omar bin Al-Khattab, may Allah be pleased with him, and that by saying, “I am talking nonsense,” and raising the slogan, “The Book of Allah is sufficient for us,” he exceeded the bounds of etiquette with the Messenger of Allah, peace and blessings be upon him, and attacked his noble person, and accused him of delirium and nonsense. They also claimed that the jurists’ justification of Omar’s position was a distortion of the Messenger of Allah, peace and blessings be upon him, and a belittling of his status and person, and his high position, and an attack on his infallibility and message. ( )
Ahmad Hussein Yaqoub ( ) says: “The first to accuse the Messenger of Allah, peace and blessings be upon him, of idle talk, and to raise the slogan, “The Book of Allah is sufficient for us,” in his face. It was Omar bin Al-Khattab, where he and a group of his party attended to check on the health of the Messenger of Allah, and it is certain that someone informed Omar that the Messenger would write a will that night, so Omar brought a large number of his party to prevent the Messenger from writing his will, as Omar confirmed. As soon as the Messenger said: "Come closer, I will write for you a book after which you will never go astray," Omar bin Al-Khattab confronted him, and immediately said without asking about the content of the book: "The Book of Allah is sufficient for us, the Messenger of Allah has gone astray." And without thinking, those present from Omar's party shouted and said: What Omar said is true!! The Messenger of Allah was delirious, and those present from outside Umar’s party were surprised and shocked by what they heard, so he spontaneously said: Come closer so that the Messenger of Allah may write for you, and those present from Umar’s party constituted the majority, because they had prepared for the matter, so Umar and his supporters shouted: “The Book of Allah is sufficient for us, for the Messenger is delirious.” The two groups differed and disputed, and Umar and his party shocked the Prophet’s mind, so the Prophet said to everyone: “Get up and leave me, and there should be no dispute in my presence, and what I am in is better than what you are calling me to.” Ibn Abbas was right when he called that day the Day of Calamity!!!” ( )0

The previous doubts are answered as follows:
First: Attributing the saying “I am delirious” to Al-Faruq Umar ibn Al-Khattab, there is no evidence for it, since all the narrations of this hadith deny this word to Umar, may Allah be pleased with him. Rather, what came on the tongue of Umar in all the narrations is that Ibn Abbas said: “So Umar said: The Messenger of Allah, peace and blessings be upon him, has been overcome by pain, and you have the Qur’an, the Book of Allah is sufficient for us.” ( )0
As for The word “ahajar” was attributed to some of those present in the house of the Messenger of God, may God bless him and grant him peace, without specifying who they were. Ibn Abbas said: “They said, ‘What is the matter with him? Ahajar!’ They asked him.” ( )

So where is the claim of the Rafidah that this word was attributed to our master Omar, may God be pleased with him?

This attribution does not exist except in their sick minds and hearts filled with hatred for the companions of the Messenger of God, may God bless him and grant him peace!!
Secondly:There is nothing in the word “abandon” that contradicts the infallibility of the Messenger of God, may God bless him and grant him peace, in his mind, in revelation, and in conveying the message, when he was healthy and when he was sick. This is demonstrated by the precise wording that clearly indicates what is truly intended by it, which is to negate abandonment, not to prove it. The result of this precise wording is as follows:
A- Proving the question mark, with fat-has on it, “ahājara” as a past tense verb, and the word in this case is a rhetorical question to whoever stopped obeying his command, peace and blessings be upon him, to bring the shoulder and the inkwell. It is as if the one who said it said: How do you hesitate in obeying his command, do you think that he, peace and blessings be upon him, is like others who speak nonsense in his illness? He obeyed his command, and brought him what he asked for, for he only says the truth.

This is the correct pronunciation and what is meant by it, and it is the best answer, and the most preferred according to Al-Hafiz Ibn Hajar and Al-Qurtubi in explaining this word ( ), and it is what I also prefer.

B- Some of them have pronounced it as: “Ahjran” with a damma on the ha’, a sukoon on the jim, and a tanween. The word in this case refers to those who differed before the Messenger of Allah (peace and blessings be upon him), and the one who said it addressed them with it, and what is meant is: You came with your differences before the Messenger of Allah (peace and blessings be upon him), and before him was nonsense and evil speech ( ).

This second pronunciation and what is meant by it are proven by the narrations, and what came in them of their much noise and idle talk

. Third: The scholars agreed that it is not correct for this word “Ahjran” to be a report, because “al-Hajr” with a damma, then a sukoon, is from obscenity or nonsense. What is meant here is: what occurs from the patient’s speech that is not organized and is not taken into account due to its lack of benefit ( ). And it is impossible for the Prophet (peace and blessings of Allah be upon him) to have said this, because he was infallible in his health and sickness, as Allah the Almighty said: “Nor does he speak from [his own] inclination” (3:177) and as He (peace and blessings of Allah be upon him) said: “By Him in Whose Hand is my soul, nothing comes out of him (i.e. from his noble mouth in a state of anger or pleasure, and likewise in his health or sickness) except the truth” (3:177).
Based on this, the apparent meaning of the narration of the one who narrated in the hadith “he rambled” or “he rambled” (3:177) is not correct. It is interpreted by the people of knowledge in two ways:
The first way: The deletion of the interrogative alif, and the meaning is did he ramble?
The correctness of this interpretation is supported by the fact that if it were possible that some of the Companions said that word, reporting on the state of the Messenger of Allah (peace and blessings of Allah be upon him), or about a doubt that occurred to him about the infallibility of the Messenger of Allah (peace and blessings of Allah be upon him) during his illness, then there would have been someone among the senior Companions who would deny it, and even from the Messenger of Allah (peace and blessings of Allah be upon him) himself, in response to his infallibility. If the denial had been proven from the Companions or the Messenger, it would have been transmitted to us, and it was not transmitted! The second aspect: What

is meant by the apparent meaning of the narration “Hajr” and “Yahjar” is to carry it on what came in the second narration from the saying of Al-Farouq Omar: “The Messenger of God, may God bless him and grant him peace, was overcome by pain.” And the one who said “Hajr” or “Yahjar” did not control his words, and he treated abandonment as severe pain, because it arises from it, not that he believed that he, may God bless him and grant him peace, was permitted to abandon, otherwise he would have found someone to denounce him as mentioned above.
This and other sayings were said in interpreting the words “Hajr” and “Yahjar,” so I limited myself to what was mentioned above because it is more valid in my opinion than others. Based
on what was mentioned above, there is nothing in the saying of the one who said “Ahjar,” whoever said it, just as there is nothing in the saying of Omar, may God be pleased with him: “The Messenger of God, may God bless him and grant him peace, was overcome by pain,” that contradicts the infallibility of the Messenger of God, may God bless him and grant him peace, nor does it distort his personality or diminish his status as the Rafidah claim! Because the one who said “Ahajar” or “Ahjaran” was saying something that negated abandonment, not affirmed it, and he was denying those who hesitated in obeying his command, peace and blessings be upon him, and also denying those who differed before him, peace and blessings be upon him, and what they created in his presence of noise and idle talk. And if the word was taken from its speaker, to be informing about his condition, peace and blessings be upon him, then there would have been those who would deny its speaker, and at their head the Messenger of Allah, peace and blessings be upon him, would deny that, and it would be transmitted to us, and there is no transmission! Which confirms that the one who said “Ahajar” intended by it to negate abandonment from the Messenger of Allah, peace and blessings be upon him, not affirm it as the Rafidah claim!
Fourth:Scholars, except for the Shiites, agreed that Omar’s statement, “The Messenger of God has been overcome by pain. You have the Qur’an, and the Book of God is sufficient for us,” was a response to those who disputed him, not to the Prophet’s command.
The scholars also considered his statement: “From the strength of his understanding, his keen insight, and his agreement with the revelation, he intended to relieve the Messenger of Allah (peace and blessings of Allah be upon him), when he saw that he was overcome by pain and severe distress, and he had a clue that what he wanted to write was not something they could do without, because if it was of this type, he (peace and blessings of Allah be upon him) would not have left it, because of their disagreement and their noise, because Allah the Almighty said: “O Messenger, announce that which has been revealed to you from your Lord. And if you do not, then you have not conveyed His message. And Allah will protect you from the people.” (1:100)
Just as he (peace and blessings of Allah be upon him) did not leave conveying to others by opposing those who opposed him and opposing those who opposed him. In his (peace and blessings of Allah be upon him) leaving off denouncing Umar, there is an indication that he (peace and blessings of Allah be upon him) approved his opinion (1:100).
I said: This, in my opinion, is one of the strongest things to hold on to in response to the Rafidis and those who said what they said, because the Messenger of Allah (peace and blessings of Allah be upon him) leaving off denouncing Umar is an acknowledgment from him (peace and blessings of Allah be upon him) that his opinion was correct. This acknowledgment takes the ruling of a chain of transmission that is attributed to the Prophet.
It supports the validity of what came before, of the validity of Umar’s opinion, and that his command to write was not obligatory, as came in the same hadith of his will, peace and blessings be upon him, with three things. He said: “Expel the polytheists from the Arabian Peninsula, and grant the delegations the same way I used to grant them ( ) and he was silent about the third, or the narrator said: I forgot it” ( ).
This indicates that what he wanted to write, peace and blessings be upon him, was not an inevitable command, because if it was something he was ordered to convey, he would not have left it because of their disagreement, and God Almighty would have punished whoever stood between him and conveying it, and he would have conveyed it to them verbally, as he ordered them to expel the polytheists and other things. The Prophet,
peace and blessings be upon him, lived for days after this statement, and they memorized some things from him verbally, so it is possible that the sum of them is what he wanted to write, and it is far-fetched with all of this that his command to write was obligatory and he left it! It is
also very far-fetched, based on the evidence of what came before, what he claims. The Rafidah regarding the will of Ali ibn Abi Talib, may God be pleased with him, regarding the caliphate after him, may God’s prayers and peace be upon him, and their claim that Omar, may God be pleased with him, prevented the Messenger of God from writing that will ( ).
Imam Al-Mazari ( ) said: “It was only permissible for the companion to differ in this book, despite his explicit order to them to do so, because orders may be accompanied by what conveys them from obligation, so it was as if an indication appeared from him, may God’s prayers and peace be upon him, indicating that the order was not inevitable, but rather optional, so their ijtihad differed, and Omar, may God be pleased with him, was determined to abstain, because of the indications that he, may God’s prayers and peace be upon him, said that without a firm intention, and his intention, may God’s prayers and peace be upon him, to write was either by revelation or by ijtihad, and likewise his leaving the writing if it was by revelation then by revelation, otherwise by ijtihad also, and in it is an argument for those who say that one should return to ijtihad in religious matters” ( ), which is what the Rafidah deny. The Companions of the Messenger of Allah
(peace and blessings of Allah be upon him) ( ) I said: In both cases, the intention to write and leave it, whether it was by revelation or by ijtihad, is an approval by the Messenger of Allah (peace and blessings of Allah be upon him) of the opinion of Umar (may Allah be pleased with him), so it takes the ruling of a chain of transmission that is attributed to the Prophet (peace and blessings
of Allah be upon him), and it is evidence of the correctness of the position of the Companions (peace and blessings of Allah be upon them) regarding their differences in the Book, despite his explicit command (peace and blessings of Allah be upon him). Imam Al-Qurtubi (peace and blessings of Allah be upon him) said: “The disagreement of the Companions (peace and blessings of Allah be upon them) regarding this Book is like their disagreement regarding his (peace and blessings of Allah be upon him) saying: ‘No one should pray the afternoon prayer except in Banu Qurayzah. ’ Some people feared missing the time and prayed, and others held fast to the apparent meaning of the command and did not pray. The Messenger (peace and blessings of Allah be upon him) did not rebuke any of them for the sake of justified ijtihad and a good purpose.” ( )
And based on what was mentioned previously regarding the disagreement of the Companions (peace and blessings of Allah be upon them) regarding their understanding of his (peace and blessings of Allah be upon him) command, then his (peace and blessings of Allah be upon him) approval of this disagreement in their understanding of his command, this refutes the claim of the Rafidah and those who said what they said, that the disagreement The Companions, in ordering the Messenger of God, may God bless him and grant him peace, to write, were ill-mannered towards the Messenger of God, may God bless him and grant him peace!!
Because they, may God be pleased with them all, used to consult him, peace be upon him, about some matters before he decided on them with certainty, as they consulted him on the day of Al-Hudaybiyah, in the treaty of peace between him and the Quraysh ( ). Fifth: The Shiites claim that in Omar’s statement: “The Book of Allah is sufficient for us” is a claim from him
to suffice with it instead of explaining the Sunnah, a claim for which there is no evidence, because our master Omar, may Allah be pleased with him, did not mean by this statement to suffice with it instead of explaining the pure Sunnah, rather he said what he said because of the evidence that he had, that what he wanted to write is something that can be dispensed with, as in the Book of Allah, the Almighty, as Allah says: “We have neglected nothing in the Book” (2:100), as no event will occur until the Day of Resurrection except that in the Book or the Sunnah its explanation is explicitly or implicitly.
And in the Prophet’s effort to write that during his illness due to the severity of his pain, it was difficult, and from here Omar saw that it should be limited to what he had previously explained to him explicitly or implicitly, in order to make it easier for him, and so that the door of ijtihad would not be closed to the people of knowledge and deduction. And the branches are attached to the roots, and he had previously said, peace and blessings be upon him: “If the ruler rules and exerts his effort and is correct, then he has two rewards, and if he rules and exerts his effort and is wrong, then he has one reward.” ( )

This is evidence that he, peace and blessings be upon him, entrusted some of the rulings to the effort of the scholars, and gave them a reward for the effort, so Omar, may God be pleased with him, saw the right thing to do in this sentence, because it contains the virtue of the scholars in the effort, while making things easier for the Messenger of God, peace and blessings be upon him, and in his leaving, peace and blessings be upon him, the denunciation of Omar, is evidence of his approval, may God be pleased with him, despite the noses of the Rafidah ( ) .

This does not contradict the saying of Ibn Abbas, may God be pleased with them both: The calamity is all the calamity… etc. because Omar was certainly more knowledgeable than him, this is with our acknowledgment that he is the scholar of the nation, the interpreter of the Qur’an, and the most knowledgeable of people in the interpretation and explanation of the Book of God, but he regretted what he missed in terms of clarification by explicitly stating it, because it is more appropriate than deduction, especially since Ibn Abbas lived until he witnessed the tribulations ( ). Ah

. And after that:
It has become clear to you, O observer, from what preceded; the infallibility of the Messenger of Allah, peace and blessings be upon him, in his body from epilepsy ( ) and in his mind and heart from disbelief ( ), polytheism, misguidance, heedlessness ( ), doubt, obscenity, and from the control of Satan over him ( ) and the impossibility of that and the like for him according to the Shari’ah and consensus, and in theory and proof, and his infallibility in what preceded before the prophethood and after it, and in all his states of contentment and anger, seriousness and joking.

And what the enemies of the pure Sunnah and the fragrant biography have used as evidence of hadiths that apparently indicate the lack of infallibility of the Messenger of Allah, peace and blessings be upon him, in his mind and body do not benefit them in their claim, because the hadiths they used as evidence, some of them are weak and fabricated and cannot be used as evidence, and some of them are authentic but their evidence for what they used as evidence is weak, as was previously detailed in the previous demands.

And Allah, the Blessed and Exalted, is Most High and Most Knowing.