What was mentioned in the news of the killing of Umm Qirfa?

 

What was mentioned in the news of the killing of Umm Qirfa?

Praise be to Allah, Who has opened the hearts of the people of Islam with guidance, and has placed a spot in the hearts of the people of tyranny so that they will never comprehend wisdom. I bear witness that there is no god but Allah alone, without partner, no god, one and only, independent, who has neither a wife nor a son. I bear witness that Muhammad is His servant and Messenger. How great he is as a servant and master, how honorable he is in lineage and lineage, how dazzling his chest and his source, and how pure his resting place and his birthplace. May Allah’s prayers and peace be upon him and his family and companions, the rains of dew and the lions of the enemy, with prayers and peace that are constant and continuous from today until people are resurrected tomorrow. Now then:
Abu Ubaid narrated in Al-Amwal (1/448/418) that he said: Abu Mashair told me, on the authority of Saeed bin Abdul Aziz Al-Tanukhi, that Umm Qirfa Al-Fazariyyah was among those who apostatized, so she was brought to Abu Bakr, who killed her and mutilated her. Abu Mashair said: And Saeed refused to tell us how he mutilated her.
Abu Mashair is Abd al-A’la ibn Mashair ibn Abd al-A’la: Abu Dharmah ibn Mashair al-Ghassani Abu Mashair al-Dimashqi, one of the scholars and critics of the Levant ( [1] ). Ahmad, Ibn Ma’in, Abu Hatim ( [2] ), and al-Ajli ( [3] ) considered him trustworthy. Ibn Hibban mentioned him among the trustworthy ( [4] )
. This narration was followed and it included an explanation of what Abu Saeed concealed from them regarding the manner of mutilation.
Al-Daraqutni included it in his Sunan (3/114/110) and Ibn Shaheen in Nasikh al-Hadith wa Mansukhuh (1/423/558) narrated to us Ahmad ibn Ishaq ibn Bahlol narrated to us my father narrated to us Muhammad ibn Isa on the authority of al-Walid ibn Muslim on the authority of Saeed ibn Abdul Aziz: That Abu Bakr killed Umm Qirfa al-Fazariyyah for her apostasy, a mutilation, he tied her legs to two horses and then shouted at them and tore her apart. Al-Daraqutni added: “However, this addition is not included in the subject of the discussion, so I will ignore it, and Allah is the one sought for help.”
Al-Walid ibn Muslim Abu al-Abbas al-Dimashqi is a trustworthy, narrator of many hadiths, and he is famous for narrating from weak narrators. He must state that he heard it if he is cited as evidence, but if it is said that he narrated from someone, then it is not an evidence ( [5] ) . He narrated from someone who narrated from someone who narrated from someone who did not narrate ...
And Al-Layth bin Saad followed them as in Al-Bayhaqi in Al-Sughra (2/435/3412) - and he mentioned it in Ma’rifat Al-Sunan wa Al-Athar (13/416/5282) - and Al-Kubra (8/204/17325) and Abu Saeed bin Abi Amr informed us, Abu Al-Abbas Al-Asamm informed us, Bahr bin Nasr informed us, Abdullah bin Wahb informed us, Al-Layth bin Saad informed me on the authority of Saeed bin Abdul Aziz Al-Tanukhi: That a woman called Umm Qirfa disbelieved after her conversion to Islam, so Abu Bakr al-Siddiq (may Allah be pleased with him) asked her to repent, but she did not repent, so he killed her. Al-Layth said: What we heard is my opinion. Ibn Wahb said: Malik said to me the same.
I said : This is a report whose chain of transmission and text are not authentic. As for its chain of transmission, it is disconnected.
Saeed bin Abdul Aziz bin Abi Yahya al-Tanukhi Abu Muhammad, and it is said Abu Abdul Aziz al-Dimashqi, the jurist of the people of the Levant and their mufti in Damascus after al-Awza’i, and Imam Ahmad used to equate him with al-Awza’i and say that there is no man in the Levant with a more authentic hadith than him ( [6] ). Abu Hatim trusted him ( [7] ) , and al-Nasa’i said that he is trustworthy and reliable ( [8]).) And Abu Mushair preferred him over Al-Awza’i, and Al-Hakim and Ibn Sa’d authenticated him ( [9] ) . He became confused before his death, as was transmitted from Ibn Ma’in, as Abu Mushair said ( [10] ) .
However, his narration from Abu Bakr is interrupted, as Al-Bayhaqi said ( [11] ) . Sa’id did not meet him, as he died in the year one hundred and sixty-seven ( [12] ). So how could he have witnessed the event? Al-Shafi’i weakened him by saying, “It is not for us to use him as evidence if ” ( [13] ) he was weak according to the people of knowledge of hadith. Al-Bayhaqi weakened him due to interruption, so he said, “Its weakness is in its interruption, and we have narrated it from two sources, both mursal.”
I said : And it was included in Al-Kubra (8/204/17324) that Abu Hazim Al-Hafiz informed us, Abu Al-Fadl Ibn Khumairuyeh informed us, Ahmad Ibn Najdah informed us, Saeed Ibn Mansour informed us, Khalid Ibn Yazid Ibn Abi Malik Al-Dimashqi informed us, my father informed me: That Abu Bakr Al-Siddiq, may God be pleased with him, killed a woman called Umm Qirfa during the apostasy.
I said weak, and al-Bayhaqi had previously declared it weak due to its being mursal, and in it is Khalid ibn Yazid ibn Abd al-Rahman ibn Abi Malik al-Shami. Abu Zur’ah said he is okay, and Abu Hatim said he narrates strange things ( [14] ) and Ahmad said he is nothing ( [15] ) and he said once he is trustworthy ( [16] ) and Ibn Ma’in declared him weak ([17]) al-Nasa’i is not trustworthy ( [ 18 ] ) and Ibn al-Madini ( [19] ) and al-Daraqutni declared him weak and his father was trustworthy ( [20] ) Ibn Hibban said he was truthful in narration, but he made many mistakes, and in his hadith there are strange things, I do not like to use his hadith as evidence if he is alone from his father and how close he is in himself to being trustworthy, and he is one of those about whom I seek God’s guidance ( [21] ) and al-Fasawi declared him weak ( [22] ) and in another place he and his father were weak ( [23] ) and Abu Dawud declared him weak ( [24] ). I said : And he is closer to weakness – and God knows best – and he was certain of that. Al-Hafiz Ibn Hajar accused him and Ibn Ma’in ( [25] ) accused him. I wish he had someone to follow up on his narration ( [26] ) , but no way. This narration is wrong, for Umm Qirfa was killed during the time of the Prophet, peace be upon him, as in the books of biographies and battles – if the report is correct – as will be explained, God willing. Therefore, Abu Ubaid said, and I think she is someone else; because Umm Qirfa was killed during the time of the Prophet, peace be upon him, as is narrated in the battles.


Al-Bayhaqi included it in Ma’rifat al-Athar wa’l-Sunan (13/415/5281) Abu Abdullah al-Hafiz told us, Abu al-Walid al-Faqih told us, Abdullah bin Muhammad told us, Abu al-Walid Abdullah Muhammad bin Nasr told us, Hisham bin Ammar told us, Amr bin Waqid told us, Yazid bin Abi Malik told me, on the authority of Shahr bin Hawshab, on the authority of Abu Bakr, that “Umm Qirfa al-Fazariyya was brought, and she had apostatized from Islam, so he ordered that she be killed.”
I said : Its chain of transmission is very weak, in it is Amr bin Waqid al-Qurashi Abu Hafs al-Dimashqi, a client of the family of Sufyan. Al-Bukhari said: A client of the Umayyads or a client of the Banu Hashim ( [27] ). Abu Mashair said: He used to lie without intending to ( [28] ). He once said: He is nothing ( [29] ). Abu Hatim said: His hadith is weak, his hadith is rejected ( [30] ). Al-Bukhari said: His hadith is rejected ( [31] ). Al- Nasa’i said: He is abandoned ( [32] ). Al-Darqutni and others said he was abandoned ( [33] ) . Al- Dhahabi said he was weak ( [34] ). He once said they abandoned him ( [35] ). Al-Fasawi said his hadith is nothing ( [36] ) . Ibn Hibban said he changes the chains of transmission and narrates strange things from famous people and deserves to be abandoned ( [37] ) .
Shahr ibn Hawshab has a poor memory and is weak if he narrates alone, but if he is followed, there is nothing wrong with him. ( [38] )

To be continued soon, God willing

[1] Al-Jarh wa Al-Ta’dil (1/286), Tarikh Dimashq (1/56)

[2] Tahdhib Al-Kamal(16/369/3691), Tahdhib Al-Tahdhib (21/98/205)

[3] Al-Thiqat by Al-Ajli (2/68/1003)

[4] 8/408/14130

[5] He who spoke about him by Al-Dhahabi (1/191/364), Asma Al-Mudallisin by Al-Suyuti (1/102/63), Al-Tabyeen li Asma Al-Mudallisin by Sibat Al-Ajami (1/60/83), Siyar A’lam Al-Nubala (9/212/60)

[6] Al-Ilal wa Ma’rifat Al-Rijal (3/53)

[7 ] Al-Jarh wa Al-Ta’dil (4/42/184)

[8] Al-Kashf (1/441/1926)

[9] Tahdhib Al-Tahdhib (14/118/102)

[10] Tahdhib al-Kamal (10/544/2320)

[11] Ma’rifat al-Sunan wa al-Athar (13/416/5282)

[12] al-Tarikh al-Saghir by al-Bukhari (2/167/2174) and Ibn Hibban in al-Thiqat (6/369/8144)

[13] According to al-Bayhaqi (idh), and the addition from al-Badr al-Munir (8/574), it says in it: “Al-Shafi’i said: And some of them narrated on the authority of Abu Bakr” that he killed women who apostatized from Islam, and we could not use it as evidence if it was weak according to the people of hadith.

[14] al-Jarh wa al-Ta’dil (3/359/1623)

[15] al-Kamil by Ibn ‘Adi (3/10/577), except that the absolute transmission on the authority of Ahmad is subject to consideration, as Ibn Shaheen transmitted in al-Mukhtalaf fihim (1/5/10). Abu Hafs said: I do not know whether Ahmad ibn Hanbal meant Khalid ibn Yazid ibn Abi Malik or Khalid ibn Yazid ibn Subayh, except that… [16] Al-Mizzi in Al-Atraf (8/197/1663) confirmed that Ahmad had wounded him

[16] Tarikh Jurjan (1/557)

[17] Tarikh Ibn Ma’in, narrated by Al-Duri (4/429/5135)

[18] Al-Du’afa’ wa Al-Matrukin (170)

[19] Questions of Ibn Abi Shaybah (227)

[20] Al-Du’afa’ wa Al-Matrukin by Al-Darqutni (199)

[21] Al-Majruhin (1/320/304)

[22 ] Al-Ma’rifah wa Al-Tarikh (2/450)

[23] The previous reference (2/454)

[24] Tahdhib Al-Tahdhib (9/58/232)

[25] Taqrib Al-Tahdhib (1688)

[26] Ibn ‘Adi mentioned his biography in Al-Kamil (3/10/577), Ibn ‘Aqil in Al-Du’afa’ (2/232/430), and Al-Dhahabi in Al-Mizan (1/645/2475)

[27] Tahdhib al-Kamal (22/286/4468)

[28] Tahdhib al-Tahdhib (24/115/191), al-Asma’ wa al-Kunya by Abu Abdullah al-Hakim (3/87/1274)

[29] al-Jarh wa al-Ta’dil (6/267/1475), al-Kamil (5/117/1283)

[30] The previous reference

[31] al-Tarikh al-Kabir (6/379/2699)

[32] al-Du’afa’ wa al-Matrukun (1/80/453)

[33] al-Mughni (1/106/4722) and al-Daraqutni mentioned it in his book al-Du’afa’ wa al-Matrukun (393)

[34] al-Muqtani fi Sard al-Asma’ wa al-Kunya (1/190/1644)

[35] al-Kashf (2/90/4246)

[36] al- Ma’rifah wa al-Tarikh (3/66)

[37] Al-Majruhin by Ibn Hibban (1/49961)

[38] To learn more about his condition, refer to the valuable letter of the scholar Al-Judaie’ called Al-Mutayyab fi Bayan Hil Shahr bin Hawshab.

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I have finished some of the narrations that were mentioned by the hadith scholars, which mentioned the killing of Umm Qirfa al-Fazariyyah at the hands of Abu Bakr al-Siddiq, may God be pleased with him. We mentioned that they contradict the narrations mentioned in the Maghazi - if the news is authentic - and therefore what I will present soon, God willing, is as follows:
1- Listing the titles of the course of events in the expedition in which Umm Qirfa al-Fazariyyah was mentioned, with evidence for it by listing the narrations of the Maghazi.
2- Listing the disagreement that occurred in this expedition in which Umm Qirfa al-Fazariyyah was killed in a general manner, is it one expedition or two expeditions?
3- Listing the disagreement that occurred over the leader of this expedition, Azid or Abu Bakr.
4- Listing the chains of transmission of the Maghazi narrations, with a statement of what is in them of discussion.
5- Listing the narrations of the hadith scholars that included the ends of the narrations of this expedition.
6- Preferring what I think is correct and explaining what I find to be correct, supporting it with evidence.
7- Since this is lengthy and difficult to do all at once, I will endeavor to present the research divided into parts that I will call the first, second, third parts, and so on in succession so that the reader can follow the events. We ask God for guidance.

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As for the narration that was mentioned in the books of biographies and campaigns - and I benefited greatly from it from a letter entitled The Battle of Mu'tah and the Northern Expeditions and Missions by Buraik bin Muhammad Buraik Abu Mayla Al-Umari.
Part Two.
And I will cite this narration from its sources, mixing between the narrations until I narrate the course of the entire story, then I will begin to analyze it part by part..... It
was included by Ibn Kathir in Al-Bidayah wa Al-Nihayah (5/218), Ibn Sa'd in Al-Tabaqat (2/90), and Ibn Seeda in Uyun Al-Athar (2/103) and he mentioned it through the path of Yunus bin Bakir on the authority of Ibn Ishaq who said: Abdullah bin Abi Bakr told me, and with Ibn Hisham in Al-Sirah Al-Nabawiyyah (6/28) on the authority of Ibn Ishaq who mentioned it without a chain of transmission! And Al-Waqidi in his Maghazi (1/564) in the story of the expedition of Zaid bin Haritha in which he went out to Umm Qirfa in the area of ​​Wadi Al-Qura, seven nights from Madinah; in the month of Ramadan in the year six of the migration of the Messenger of God, may God bless him and grant him peace.
They said : Zaid bin Haritha went out on a trade trip to the Levant, and with him were goods for the companions of the Prophet, may God bless him and grant him peace. When he was near Wadi al-Qura, some people from Fazara from Banu Badr met him and beat him and beat his companions and took what they had with them. Then Zaid got up and went to the Messenger of God, may God bless him and grant him peace, and informed him, so the Messenger of God, may God bless him and grant him peace, sent him to them, so they ambushed them during the day and traveled at night, and Banu Badr warned them. Then Zaid and his companions attacked them at dawn, so they shouted “Allahu Akbar” and surrounded the town, and captured Umm Qirfa, Fatima bint Rabi’a bin Badr, who was an old woman with Malik bin Hudhayfah bin Badr, and her daughter and Abdullah bin Mas’adah. Then Zaid bin Haritha ordered Qais bin al-Musahhar to kill Umm Qirfa, so he killed her violently. He tied a rope between her legs, then tied her between two camels, then he rebuked them, so they went and cut her up, and killed al-Nu’man and Ubayd Allah, the sons of Mas’adah bin Hikmah bin Malik bin Badr. Salamah ibn Al-Akwa' came with the girl and mentioned that to the Prophet, may Allah bless him and grant him peace, and he mentioned her beauty to him. He said, "O Salamah, what kind of girl have you acquired?" He said, "A girl, O Messenger of Allah. I hope to ransom a woman from among us from Banu Fazarah with her." The Messenger of Allah, may Allah bless him and grant him peace, repeated the question two or three times, asking him, "What kind of girl have you acquired?" Until Salamah knew that he wanted her, so he gave her to him. Then the Messenger of God, may God bless him and grant him peace, gave her to Hazn bin Abi Wahb, and she bore him a woman from whom he had no children other than her. Muhammad narrated to me on the authority of Al-Zuhri, on the authority of Urwah, on the authority of Aisha, may God be pleased with her, who said: Zaid bin Haritha came from that direction while the Messenger of God, may God bless him and grant him peace, was in my house. Zaid came and knocked on the door, and the Messenger of God, may God bless him and grant him peace, stood up to him, dragging his garment, naked. I had never seen him naked before that, until he embraced him and kissed him, then asked him: So he informed him of what Allah had given him victory.
I said : As for what was reported about the reason for the raid, the people of the raids have two opinions about it. Here it is...
The first : What Ibn Ishaq narrated, he said: “And the raid of Zaid bin Haritha also in Wadi al-Qura, where he encountered Banu Fazara, and some of his companions were killed in it, and Zaid was among the dead, and in it Ward bin Amr bin Madash was killed, and he was one of Banu Saad bin Hudhayl, and he was killed by one of Banu Badr.”
And its meaning is :It was a raid in which Zaid bin Haritha led it, and a battle took place between him and Banu Fazara in which Zaid and his companions were wounded, and many of the Muslims were killed in it. Ibn Ishaq said, “When Zaid bin Haritha arrived, he swore that he would not wash his head after sexual impurity until he raided Banu Fazara.”
What this means is that he swore to return to Banu Fazara again and kill them as they had killed his companions. This is the first statement .
And through the path of Ibn Ishaq, it was included by Ibn Sayyid al-Nas in Uyun al-Athar (2/103). He said: “Ibn Ishaq through the path of Yunus ibn Bakir, he said: Abdullah ibn Abi Bakr told me that the Messenger of God, may God bless him and grant him peace, sent Zayd ibn Haritha to Wadi al-Qura, and he encountered Banu Fazara there, and some of his companions were killed there, and Zayd escaped from among the dead, and one of Banu Sa’d ibn Huzaym was killed there, and one of Banu Bakr killed him. So when Zayd ibn Haritha arrived, he vowed that he would not touch his head and wash himself from major ritual impurity until he had raided Fazara.”
And this narration was transmitted in a connected manner through another path, as will come shortly.
The second : It is the statement of Ibn Saad as in his Tabaqat (2/90), Al-Waqidi in his Maghazi (1/564) said: Abdullah bin Jaafar told us, on the authority of Abdullah bin Al-Hussein bin Al-Hussein bin Ali bin Abi Talib, he said: “Zaid bin Haritha went out on a trade trip to Ash-Sham, and with him were merchandise for the companions of the Prophet, may God bless him and grant him peace. He took the testicles of a male goat, tanned them, and then made their merchandise…” In them, then he went out until he was near Wadi al-Qura, and with him were some of his companions, and some of the Banu Fazara of Banu Badr met him, and they beat him and beat his companions until they thought that they had been killed, and they took what was with him, then Zaid was taken and came to Madinah to the Prophet, may God bless him and grant him peace.
Its meaning is that Zaid had gone out on a trade, he and his companions, and with them were goods for the companions of the Prophet, and when he was near Wadi al-Qura, some of the Banu Fazara of Banu Badr raided him, and they beat him and beat his companions. They robbed them of their possessions, and Zaid escaped from their hands and returned to Madinah.
Then a third opinion appeared that tried to reconcile the two narrations. Ibn Sayyid al-Nas said in Uyun al-Athar (2/108)
: “This is how it was proven from Ibn Sa’d that Zaid had two raids in Wadi al-Qura, one in Rajab and the second in Ramadan.”
I said: This is problematic, because Ibn Sa’d called the name of the caravan in which Zaid was a raid, and he also called the one after it a raid!
It was said : The reason for the raid was mixed up with the raid itself, so some of them made its reason an independent raid and made the raid itself another raid, which was the departure of Zaid after he swore to return to them, but this is also problematic, because it requires that there were three raids against Banu Fazara, Zaid went out at the head of two of them and Abu Bakr went out at the head of the third, as in Muslim, and in each one of them Salamah ibn al-Akwa’ bint Umm Qirfa was captured, so Umm Qirfa was multiplied, and this is far-fetched, and this statement will be mentioned in the second part in explaining the disagreement over the leader of the raid, and it is objected to that the difference between the first and second raids is very close, which does not allow Zaid to recover from the wounds he sustained in the first raid,
and al-Zarqani tried to reconcile the narrations, saying: “And it is reconciled by the multiplicity of reasons, so that when (Zaid) recovered, he went to trade and they plundered him, so he returned to Medina and informed the Prophet of that.”
This is far-fetched, so how could Zaid go with his trade near Wadi al-Qura when he had a battle with them recently!.
Some of them preferred the first statement, which is the statement of Ibn Ishaq.
I said : What appears to me to be correct - and God knows best - is that it was a single raid, and that is due to the weakness of the chains of transmission of the narrations of the people of the battles and the biographies. The narration of Ibn Ishaq was cited by him himself without a chain of transmission, and Ibn Sayyid al-Nas mentioned it from his path in Uyun al-Athar from the narration of Yunus ibn Bakir from him from Abdullah ibn Abi Bakr with it. This is a weak chain of transmission in which is Muhammad ibn Ishaq ibn Yasar, and there is a famous discussion about him among the people of the trade. Yunus ibn Bakir ibn Wasil al-Shaibani Abu Bakr, and it is said Abu Bakr ( [1] ), narrates from Muhammad ibn Ishaq, and he is truthful but makes mistakes ( [2] ) , and he followed the sultan and was a Murji’i and was accused of Shi’ism. He used to connect the words of Ibn Ishaq with the hadith ( [3] ).
Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm al-Ansari al-Madani al-Qadi is trustworthy ( [4] ), and he is from the younger followers, so his narration is mursal.
As for the chain of transmission of Al-Waqidi, it is in it, and he is abandoned, and his narration is not connected, since it is Abdullah bin Al-Hussein bin Al-Hussein bin Ali bin Abi Talib, and this is not correct, rather it is Abdullah bin Al-Hasan bin Al-Hasan bin Ali bin Abi Talib, and he is a trustworthy and great person ( [5] ) and he is from the young ones, so his narration is mursal.

To be continued due to the invasion, God willing, according to what I think is most likely.

[1] Tahdhib al-Tahdhib (37/264/844)

[2] Taqrib al-Tahdhib (7900)

[3] See Tahdhib al-Kamal (32/493/7171), Tahdhib al-Tahdhib (37/264/844), Al-Jarh wa al-Ta’dil (9/236/995), Al-Kamil (7/167/2084), Weak narrators of Al-Uqayli (4/461/2093), History of Ibn Ma’in, narrated by Al-Duri (1/277/875), Questions of Ibn Abi Shaybah (201), Questions of Ibn Al-Junayd (102), Knowledge of men by Ibn Ma’in (81) and (157), Mizan al-I’tidal (4/447/9900), Al-Mughni (1/112/7261), Al-Kashf (2/402/6464).

[4] Approximation of Refinement (3239)

[5] Approximation of Refinement (3274)

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Part Three: The Disagreement over the Leader of the Battle.
As for the leader of the battle, there are two opinions...
The first : It is the opinion of the narrators of the battles and biographies such as Ibn Ishaq, Al-Waqidi and Ibn Saad that the leader of the battle was Zaid bin Saad, may God be pleased with him. Salamah bin Al-Akwa was in this battle and he captured a beautiful slave girl from Banu Fazarah. They mentioned that she was the daughter of Umm Qirfa and that the Prophet, peace be upon him, took her from him as a gift and presented her to his maternal uncle Hazn bin Abi Wahb, so he ransomed Muslim prisoners with her. This was previously explained in the narration of the narration of the narrators of the battles.
The second : It is the opinion of the narrators of the hadith that the leader of the battle was Abu Bakr Al-Siddiq, may God be pleased with him. This will be explained in its place, and it is correct, God willing.
As for the reason for the raid...
what appears to me - and God knows best - is that the reason for the raid was that Umm Qirfa had gathered thirty of her sons and grandsons and told them to go to Medina to kill the Prophet, peace be upon him. This is because Ibn Asakir included in Tarikh Dimashq (19/364), Al-Muhammadi in his Amalis (1/183/157), Abu Nu`aym in Al-Dala’il - as reported by Al-Suyuti in Al-Khasais Al-Kubra (1/434), Al-Zayla’i in Nasb Al-Rayah (4/343), Al-`Uqaili in Al-Du`afa (4/427/2056), and Al-Dhahabi in Mizan Al-I`tidal (4/406/9618), all of them from the hadith of Ibrahim bin Yahya bin Muhammad bin `Ibad bin Hani` Al-Shajri, on the authority of his father, on the authority of Muhammad bin Ishaq, on the authority of Al-Zuhri, on the authority of `Abdullah bin Ka`b bin Malik, on the authority of his father Ka`b bin Malik, who said that the Messenger of God, peace be upon him, said, and he mentioned a hadith and narrated with this chain of transmission on the authority of Al-Zuhri, on the authority of `Urwah. On the authority of Aisha, she said: The Messenger of God, may God bless him and grant him peace, was informed that a woman from Banu Fazara called Umm Qirfa had equipped thirty riders from among her children and her children’s children, and she said: Go to Medina and kill Muhammad. He said: O God, may her children be bereaved of her. He sent Zaid bin Haritha to them, and he killed Banu Fazara and killed the children of Umm Qirfa. He sent her armor to the Messenger of God, may God bless him and grant him peace, and he set it up between two spears. Aisha said: So Zaid came until he reached Medina. Aisha said: The Messenger of God, may God bless him and grant him peace, was in my house that night, so he knocked on the door and came out to me, dragging his garment, naked. By the One Who sent him with the truth, I had never seen him naked before that or after it until he embraced it and kissed it.
And it was narrated by At-Tirmidhi in his Jami’ (5/76/2732), and through his chain of transmission by Al-Baghawi in Sharh As-Sunnah (2/290/3327) and in Shama’il An-Nabi (1/173/407) and At-Tahawi in Sharh Al-Ma’ani (914) and in Sharh Al-Ma’ani (4/281/6402) and Abu Bakr Al-Muqri in Taqbil Al-Yad (p. 88), all with the same previous chain of transmission, except that its text, according to them, is limited to the statement of Aisha, may God be pleased with her: “Zaid bin Haritha came to Madinah and the Messenger of God, may God bless him and grant him peace, was in my house. He came to him and knocked on the door, so the Messenger of God, may God bless him and grant him peace, stood up to him naked, dragging his garment. By God, I had never seen him naked before or after that, so I embraced him and kissed him.”
Al-Tirmidhi said: This is a good and strange hadith. We do not know it from the hadith of Az-Zuhri except from this source.
I said : Its chain of transmission is very weak. It contains Ibrahim bin Yahya bin Muhammad bin Abbad, who was included by Ibn Hibban in his Thiqat ( 1). )
Al-Hakim said: A trustworthy sheikh from the people of Medina ( [2] ) and Al-Dhahabi agreed with him and said: Al-Shajari is the only one who transmitted it and he is trustworthy!
I said: As for the transmission of Al-Dhahabi’s saying about him that he is trustworthy, this is strange. I do not know if it is a mistake in the copy ( [3] )Or is it an illusion from Al-Dhahabi, may God have mercy on him, as he himself said in our hadith that it is rejected, and that Ibrahim is the only one who narrated it from his father, so I do not know how he authenticated it in Al-Talkhees! And Al-Uqaili said after citing it that it is not known except through him. And
I do not know anyone who followed Ibn Hibban or Al-Hakim in their statement, as Abu Hatim weakened him ( [4] ) and Al-Sam’ani said that he is weak ( [5] ) and Abu Al-Fath Al-Azdi said that his hadith is rejected ( [6] ) and Muhammad Ibn Ismail Al-Tirmidhi said: I have not seen anyone with a blind heart than him. I said to him, “Your father told you?” He said, “Your father told you.” So I said to him, “Ibrahim Ibn Sa’d told you!” He said, “Ibrahim Ibn Sa’d told you .” ( [7] ) Al-Hafiz said that his hadith is weak ( [8] ) .
It includes Yahya bin Muhammad bin Abbad, whom Ibn Hibban included in his book “Thiqat” ( [9] ) and Abu Hatim declared him weak ( [10] ). Al-Saji said that his hadiths contain strange and incorrect narrations, and as far as I have been informed, he was blind and used to be prompted ( [11] ) . Al-Uqaili said something similar ( [12] ). Al-Dhahabi declared him weak ( [13] ) . Al-Hafiz said he was weak and was blind and used to be prompted ( [14] ) .
It includes Muhammad bin Ishaq bin Yasar, who Al-Hafiz said he is truthful but conceals narrations and was accused of Shi’ism and predestination ( [15] ) . He used the word “an” in his narrations from Al-Zuhri.
It appears in Al-Baghawi’s chain of transmission in Sharh Al-Ma’ani, he said: Ibn Abi Dawud told us, Ibrahim bin Yahya Al-Shajari told us, Muhammad bin Yahya bin Ubadah told me!
I said : The correct version is Yahya bin Muhammad bin Ubadah, who is his father, and his name has been reversed.
This hadith has a witness, it was included by Ibn Asakir in Tarikh Dimashq (19/360) on the authority of Muhammad ibn Umar, he said: Muhammad, meaning the nephew of Al-Zuhri, told me on the authority of Al-Zuhri, on the authority of Urwah, on the authority of Aisha, she said: Zaid ibn Haritha arrived from his destination, meaning from the expedition of Umm Qirfa, and the Messenger of God, may God bless him and grant him peace, was in my house. So Zaid came and knocked on the door, and the Messenger of God, may God bless him and grant him peace, stood up to him, dragging his garment, naked. I had never seen him naked before, until he embraced him and kissed him, then he asked him and told him what God had given him victory.
I said: Its chain of transmission is very weak, and in it is Muhammad ibn Umar ibn Waqid Al-Aslami, who is rejected ( [16] ) . He used to fabricate hadiths, and there is a well-known discussion about him, and his condition makes it unnecessary to mention him at length.
Muhammad, the nephew of Al-Zuhri, is Muhammad ibn Abdullah ibn Muslim ibn Ubaydullah ibn Abdullah ibn Shihab Al-Zuhri, he is truthful, but he has some errors ( [17] ) .
As for the leader of the raid, it was Abu Bakr al-Siddiq, may God be pleased with him, and not Usamah ibn Zayd. It is possible that Usamah was one of the individuals in this raid that Abu Bakr led, as narrated by Imam Muslim in his Sahih (5/150/4672) on the authority of Umar ibn Yunus, and al-Nasa’i in al-Kubra (5/201/8665) on the authority of Zayd ibn al-Habbab, and al-Tahawi in Sharh al-Mushkil (9/188) on the authority of Ubaydullah ibn Abd al-Majid al-Hanafi and Umar ibn Yunus al-Yamami, and al-Bayhaqi in al-Kubra (9/129/18792), and Ma’rifat al-Sunan wa al-Athar (14/444/5701) on the authority of Abu al-Walid, and Dala’il al-Nubuwwah (4/290) on the authority of Hashim ibn al-Qasim, Ibn Raja’, and Abu Ubayd in al-Amwal (1/309/289) on the authority of al-Ansari and Abu al-Nasr, and al-Tabarani in Tarikh al-Umam wa al-Muluk (2/127), and Ibn Asakir in the History of Damascus (22/92) on the authority of Abdullah bin Bakkar and Abu Abdul Rahman Al-Basri, all on the authority of Ikrimah, Iyas bin Salamah bin Al-Akwa’ told me on the authority of his father, who said: We went out with Abu Bakr, may God be pleased with him, and the Messenger of God, may God bless him and grant him peace, appointed him over us, so we raided Fazarah. When we approached the water, Abu Bakr, may God be pleased with him, commanded us to camp. When we prayed the dawn prayer , Abu Bakr commanded us. May Allah be pleased with him. So we launched the raid and camped at the water. Salamah said: I looked at a group of people among whom were children and women. I feared that they would precede me to the mountain, so I followed their tracks and shot an arrow between them and the mountain. They stood up, so I came to drive them to Abu Bakr, may Allah be pleased with him. Among them was a woman from Banu Fazara who was wearing a A leather cloak and with her was her daughter, one of the most beautiful Arabs. Abu Bakr, may God be pleased with him, gave me her daughter, but I did not uncover her garment until I arrived in Madinah and I did not uncover her garment. Then the Messenger of God, may God bless him and grant him peace, met me in the market and said: “O Salamah, give me the woman.” I said: O Messenger of Allah, she has pleased me, and I have not uncovered her garment. The Messenger of Allah, may Allah bless him and grant him peace, remained silent and left me until the next day. The Messenger of Allah, may Allah bless him and grant him peace, met me in the market and said to me: O Salamah, give me the woman, for the sake of Allah, your father. I said: O Messenger of Allah, by Allah, she has pleased me. I have not uncovered her garment while she is yours, O Messenger of Allah. He said: So he sent her to the people of Mecca and ransomed some Muslim men with her by their own hands. Narrated by Muslim in Sahih from the hadith of Umar ibn Yunus on the authority of Ikrimah ibn Ammar.
Therefore, the course of events in this raid, in brief, is that a woman from Banu Fazara called Umm Qirfa gathered her sons and her sons’ sons, who numbered about thirty knights, and incited them against the Prophet, peace be upon him, to kill him. So the Prophet, peace be upon him, called for a raid against her and sent out a detachment headed by Abu Bakr al-Siddiq, may God be pleased with him, and in it was Zayd ibn Haritha – if there is any evidence for that – and in this raid was Salamah ibn al-Akwa’, and he mentioned the story that I mentioned earlier. As for the killing of Umm Qirfa, with what was reported about her being tied to the horses and split in half, there is no evidence for it, as was mentioned and explained previously. This is what I know, and God Almighty is higher and more knowledgeable, and entrusting knowledge to Him is more appropriate and safer. May God’s prayers and peace be upon our Prophet Muhammad and his family and companions.

Done


and written

Abu Ishaq Al-Salfi

Ahmad bin Abdul Mawla Al Othman Al Qataani .

[1] Al Thiqat by Ibn Hibban (8/66/12275)

[2] Al Mustadrak Al Hakim (2/572/6122)

[3] The version that I relied on in grading their two statements in Al Mustadrak is the edition of Dar Al Kotob Al Ilmiyah, and I came across many discrepancies in the edition that corresponds to the printed version. This is not the first discrepancy that I came across in this version, and I do not know whether it was an error in transmission or whether it is what Al Dhahabi truly said about this hadith!

[4] Al-Jar and Al-Ta’dil (2/147/482)

[5] Al-Ansab (3/404)

[6] Ikmal Al-Tahdhib by Mughultay (1/308/314)

[7] Mizan Al-I’tidal (1/74/247), and see in his biography Tahdhib Al-Kamal (2/230/263), Tahdhib Al-Tahdhib (3/168/323), Al-Mughni (1/13/203).

[8] Taqrib al-Tahdhib (268)

[9] Al-Thiqat by Ibn Hibban (9/255/16295)

[10] Tahdhib al-Kamal (31/520/6912), Al-Mughni (1/101/7045)

[11] Tahdhib al-Tahdhib (37/102/446)

[12] Weak narrators of Al-Uqayli (4/427/2056)

[13] Al-Kashf (2/375/6239)

[14] Al-Taqrib (7637)

[15] Al- Taqrib ( 5725)

[16] Al-Taqrib (6175)

[17] Al- Taqrib (6049)

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Correction, I have already said
the third part: The disagreement over the leader of the raid.
As for the leader of the raid, there are two opinions...
The first : It is the opinion of the authors of the campaigns and biographies such as Ibn Ishaq, Al-Waqidi and Ibn Saad that the leader of the raid was Zaid bin Saad
, and this was an oversight on my part and a slip of the pen, and it is not Zaid bin Saad! Rather, it is Zaid bin Haritha, may God be pleased with him.

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It was mentioned in the graduation that Al-Tahawi
included it in Sharh Al-Ma’ani (914) and in Sharh Al-Ma’ani (4/281/6402)
and its correctness is..
and in Sharh Mushkil Al-Athar (4/281/6402)