The suspicion of the Prophet’s order to burn the house of the Jewish Suwailem
They cited as evidence what Ibn Hisham narrated in the biography of the Prophet (1) . He said:
A trustworthy person told me on the authority of someone who told him, on the authority of Muhammad ibn Talhah ibn Abd al-Rahman, on the authority of Ishaq ibn Ibrahim ibn Abd Allah ibn Haritha, on the authority of his father, on the authority of his grandfather, who said: It reached the Messenger of God, may God bless him and grant him peace, that some of the hypocrites were gathering in the house of Suwaylim the Jew, and his house was near Jasum, and they were preventing people from… The Messenger of Allah, may Allah bless him and grant him peace, was in the Battle of Tabuk. The Prophet, may Allah bless him and grant him peace, sent Talhah ibn Ubaydullah with some of his companions and ordered him to burn the house of Suwaylim on them. Talhah did so. Then Ad-Dahhak ibn Khalifa stormed in from the back of the house and broke his leg. His companions stormed in and escaped.
In response to this slander, I say:
First : The narration is very weak:
This narration is not authentic and cannot be used as evidence because its chain of transmission is broken and unknown.
Muslims do not accept in their religion anything but an authentic hadith that meets five conditions:
1- Continuity of the chain of transmission.
2- The narrators are just.
3- The narrators are accurate.
4- Absence of anomaly.
5- Absence of defect.
Abu Amr ibn al-Salah (2) said: As for the authentic hadith: It is the hadith with a chain of transmission that is connected by the transmission of a just and accurate narrator from a just and accurate narrator to the end, and it is neither anomalous nor defective.
The defects of the narration:
The first defect : Ibn Hisham said: A trustworthy person told me.
So who is this trustworthy person? Do we know him to believe his news?
No, this is absolute ignorance and a state that we do not accept. Even if we were to concede and say that Ibn Hisham authenticated this unknown sheikh of his, then the sheikh of this unknown person is also unknown.
Abu Amr ibn al-Salah (3) said:
The unknown is the one whose integrity is unknown from both the apparent and the hidden perspectives, and his narration is not accepted by the majority.
Ibn Kathir (4) said:
As for the vague one who was not named, or the one who was named but his identity is not known, then this is someone whose narration is not accepted by anyone we know.
The second defect: Muhammad ibn Talha ibn Abd al-Rahman. Ibn Hajar al-Asqalani (5)
said
: Muhammad ibn Talha ibn Abd al-Rahman: trustworthy but makes mistakes.
Second : The weakening of the narration by the investigators:
A number of investigators of the books of the Prophet’s biography have pointed out the weakness of this narration due to the defects mentioned above :
The incident of burning the house of the Jewish Suwailem on the hypocrites - weak.
Narrated by Ibn Hisham in (Al-Seerah) with a chain of transmission that includes two unknown narrators.
Narrated by Ibn Hisham with an interrupted chain of transmission, so it is weak.
Narrated by Ibn Hisham in Al-Seerah with an interrupted chain of transmission.
Another chain of transmission for the narration:
Ibn Abi Asim (9) said:
Yaqub ibn Humayd narrated to us, Muhammad ibn Talhah ibn Abd al-Rahman narrated to us, on the authority of Muhammad ibn al-Husayn, on the authority of his father, on the authority of Mahmoud ibn Labid, that Uwaym ibn Sa’idah, may God be pleased with him, said to his companions on the day they were sent to the hypocrites in the house of Suwaylam: “Obey me and burn them with fire as the Messenger of God has commanded you.” Allah’s prayers and peace be upon him. Among what he attributed.
This is a weak chain of transmission in which there are defects.
The first defect is: Ya’qub ibn Muhammad ibn Kasib.
Yaqoub bin Hamid bin Kasib: Trustworthy, but he may have made mistakes.
Yaqub bin Hamid bin Kasib: He is unique in some things and has some strange things.
The second defect : Muhammad bin Talha bin Abd al-Rahman.
His biography was mentioned above .
The third defect : Muhammad bin al-Husayn.
Only Ibn Hibban authenticated him, and the scholars of hadith who verified him do not rely on Ibn Hibban’s authentication.
This is what Ibn Hibban went to, that if the man’s identity is not known, then he is on the side of justice until his injury is revealed. This is a strange doctrine, and the majority are against it.
The fifth rule: Do not rely on the documentation of Ibn Hibban. Third : The authentic Sunnah denies the story: The Prophet, may God bless him and grant him peace, forbade his companions in his authentic Sunnah from burning with fire. Al-Bukhari narrated in his Sahih (14): On the authority of Ikrimah that Ali, may God be pleased with him, burned some people, and Ibn Abbas was informed of this and he said: If it had been me, I would not have burned them because the Prophet, may God bless him and grant him peace, said: Do not torture with the torture of God. In fact, the Prophet, may God bless him and grant him peace, became angry when he learned that some of his companions had burned ants! Abu Dawud narrated in his Sunan (15): On the authority of Abd al-Rahman ibn Abd Allah, on the authority of his father, who said: We were with the Messenger of Allah, may Allah bless him and grant him peace, on a journey. He set out to relieve himself, and we saw a red dove with two chicks. We took her two chicks, and the red dove came and began to lay down. Then the Prophet, may Allah bless him and grant him peace, came and said: “Who caused this woman grief over her child? Return her child to her.” And he saw an ant village that we had burned, so he said, “Who burned this?” We said, “We did.” He said, “None should punish with fire except the Lord of Fire.” So, O Allah, send prayers and peace and blessings upon the river of mercy and the spring of compassion, may my father and mother be sacrificed for him, may Allah’s prayers and peace be upon him. What is this amazing mercy that Allah has placed in the heart of this noble Messenger!! Even the ants had a share of his mercy!! Is it possible, after this mercy that flows softly and smoothly from between the folds of his honorable lips, that this merciful, compassionate, kind, gentleman, and compassionate one is accused of these empty charges? A little bit of reason and fairness, gentlemen. Haven’t you looked at what is in your books, O people, of terrorism and crimes against humanity? { Behold, I will command, saith the Lord, and I will bring them back to this city, and they shall fight against it, and take it, and burn it with fire; and I will make the cities of Judah desolate, without inhabitant. } Jeremiah 34:22 Their book says that their Lord commanded the burning of an entire city!! Then they attack the Prophet of Mercy and Compassion, may God bless him and grant him peace, and accuse him of terrorism with a hadith whose chain of transmission is weak and whose text contradicts the authentic Sunnah. { And it shall come to pass, when you take the city, that you shall set the city on fire. According to the word of the Lord you shall do. See, I have commanded you .} Joshua 8:8 And soon, God willing, I will have many studies in which we will try hard to count the huge numbers that were burned by the command of this alleged Lord. Research references: (1) The Biography of the Prophet by Ibn Hisham, Vol. 4, p. 157 , Dar Al-Kitab Al-Arabi, Beirut, ed. Omar Abdul Salam Tadmuri. (2) Hadith Sciences by Imam Abu Amr ibn al-Salah, p. 11 , published by Dar al-Fikr al-Mu’aser – Lebanon and Dar al-Fikr – Syria, trans. Nour al-Din Antar. (3) Hadith Sciences by Imam Abu Amr ibn al-Salah, p. 111 , published by Dar al-Fikr al-Mu’aser – Lebanon and Dar al-Fikr – Syria, trans. Nour al-Din Antar. (4) Al-Ba’ith al-Hatheeth, a commentary on the abbreviation of Hadith Sciences by Imam Ibn Kathir, p.
92 , authored by Ahmed Shaker, published by Dar Al-Kotob Al-Ilmiyyah - Beirut.
(5) Taqrib Al-Tahdhib by Imam Ibn Hajar Al-Asqalani, p. 420 , published by Al-Risalah - Beirut, translated by: Adel Murshid.
(6) Graduation of Hadiths and Athars of the Book In the Shade of the Qur’an by Sheikh Alawi Al-Saqqaf, p. 273 , p. 274 , published by Dar Al-Hijrah - Riyadh.
(7) The Biography of the Prophet in Light of the Original Sources by Dr. Akram Diaa Al-Omari, p. 619 , published by King Faisal Center for Research and Islamic Studies.
(8) Encyclopedia of Nadhrat Al-Naeem, Vol. 1, p. 389 , published by Dar Al-Wasila, Jeddah, supervised by Saleh bin Abdullah bin Hamid, Abdul Rahman bin Muhammad bin Maluh.
(9) Al-Ahad and Al-Mathani by Imam Ibn Abi Asim, Vol. 4 , p. 4 , published by Dar Al-Rayah - Riyadh, translated by: Dr. Basem Faisal Ahmed Al-Jawabra.
(10) Taqrib al-Tahdhib by Imam Ibn Hajar al-Asqalani, p. 537 , published by Al-Risalah Foundation - Beirut, ed. Adel Murshid.
(11) Tadhkirat al-Huffaz by Imam al-Dhahabi, vol. 2, p. 40 , Dar al-Kutub al-Ilmiyyah, Beirut - Lebanon, ed. Zakaria Umayrat.
(12) Lisan al-Mizan by Imam Ibn Hajar al-Asqalani, vol. 1, p. 208 , published by the Office of Islamic Publications, Dar al-Bisharat al-Islamiyyah, Beirut.
(13) Tamam al-Minnah fi Ta’liq ‘ala Fiqh al-Sunnah by Sheikh Muhammad Nasir al-Din al-Albani, p. 20 , published by Dar al-Rayah - Riyadh.
(14) Sahih al-Bukhari by Imam Muhammad Ibn Ismail al-Bukhari, p. 743, hadith 3017 , published by Dar Ibn Katheer - Beirut.
(15) Sunan Abi Dawud by Imam Abu Dawud al-Sijistani, vol. 4, p. 309 , published by Dar al-Risalah al-Alamiyyah, ed. Sheikh Shuaib al-Arna’ut.
In response to this slander, I say:
First : The narration is very weak:
This narration is not authentic and cannot be used as evidence because its chain of transmission is broken and unknown.
Muslims do not accept in their religion anything but an authentic hadith that meets five conditions:
1- Continuity of the chain of transmission.
2- The narrators are just.
3- The narrators are accurate.
4- Absence of anomaly.
5- Absence of defect.
Abu Amr ibn al-Salah (2) said: As for the authentic hadith: It is the hadith with a chain of transmission that is connected by the transmission of a just and accurate narrator from a just and accurate narrator to the end, and it is neither anomalous nor defective.
The defects of the narration:
The first defect : Ibn Hisham said: A trustworthy person told me.
So who is this trustworthy person? Do we know him to believe his news?
No, this is absolute ignorance and a state that we do not accept. Even if we were to concede and say that Ibn Hisham authenticated this unknown sheikh of his, then the sheikh of this unknown person is also unknown.
Abu Amr ibn al-Salah (3) said:
The unknown is the one whose integrity is unknown from both the apparent and the hidden perspectives, and his narration is not accepted by the majority.
Ibn Kathir (4) said:
As for the vague one who was not named, or the one who was named but his identity is not known, then this is someone whose narration is not accepted by anyone we know.
The second defect: Muhammad ibn Talha ibn Abd al-Rahman. Ibn Hajar al-Asqalani (5)
said
: Muhammad ibn Talha ibn Abd al-Rahman: trustworthy but makes mistakes.
Second : The weakening of the narration by the investigators:
A number of investigators of the books of the Prophet’s biography have pointed out the weakness of this narration due to the defects mentioned above :
- Sheikh Alawi Abdul Qadir Al-Saqqaf (6) said:
The incident of burning the house of the Jewish Suwailem on the hypocrites - weak.
Narrated by Ibn Hisham in (Al-Seerah) with a chain of transmission that includes two unknown narrators.
- Dr. Akram Diaa Al-Omari (7) said:
Narrated by Ibn Hisham with an interrupted chain of transmission, so it is weak.
- The authors of the Encyclopedia of Nadhrat Al-Naeem (8) said:
Narrated by Ibn Hisham in Al-Seerah with an interrupted chain of transmission.
Another chain of transmission for the narration:
Ibn Abi Asim (9) said:
Yaqub ibn Humayd narrated to us, Muhammad ibn Talhah ibn Abd al-Rahman narrated to us, on the authority of Muhammad ibn al-Husayn, on the authority of his father, on the authority of Mahmoud ibn Labid, that Uwaym ibn Sa’idah, may God be pleased with him, said to his companions on the day they were sent to the hypocrites in the house of Suwaylam: “Obey me and burn them with fire as the Messenger of God has commanded you.” Allah’s prayers and peace be upon him. Among what he attributed.
This is a weak chain of transmission in which there are defects.
The first defect is: Ya’qub ibn Muhammad ibn Kasib.
- Ibn Hajar al-Asqalani (10) said :
Yaqoub bin Hamid bin Kasib: Trustworthy, but he may have made mistakes.
- Al-Dhahabi said (11):
Yaqub bin Hamid bin Kasib: He is unique in some things and has some strange things.
The second defect : Muhammad bin Talha bin Abd al-Rahman.
His biography was mentioned above .
The third defect : Muhammad bin al-Husayn.
Only Ibn Hibban authenticated him, and the scholars of hadith who verified him do not rely on Ibn Hibban’s authentication.
- Ibn Hajar al-Asqalani (12) said :
This is what Ibn Hibban went to, that if the man’s identity is not known, then he is on the side of justice until his injury is revealed. This is a strange doctrine, and the majority are against it.
- Al-Albani said (13):
The fifth rule: Do not rely on the documentation of Ibn Hibban. Third : The authentic Sunnah denies the story: The Prophet, may God bless him and grant him peace, forbade his companions in his authentic Sunnah from burning with fire. Al-Bukhari narrated in his Sahih (14): On the authority of Ikrimah that Ali, may God be pleased with him, burned some people, and Ibn Abbas was informed of this and he said: If it had been me, I would not have burned them because the Prophet, may God bless him and grant him peace, said: Do not torture with the torture of God. In fact, the Prophet, may God bless him and grant him peace, became angry when he learned that some of his companions had burned ants! Abu Dawud narrated in his Sunan (15): On the authority of Abd al-Rahman ibn Abd Allah, on the authority of his father, who said: We were with the Messenger of Allah, may Allah bless him and grant him peace, on a journey. He set out to relieve himself, and we saw a red dove with two chicks. We took her two chicks, and the red dove came and began to lay down. Then the Prophet, may Allah bless him and grant him peace, came and said: “Who caused this woman grief over her child? Return her child to her.” And he saw an ant village that we had burned, so he said, “Who burned this?” We said, “We did.” He said, “None should punish with fire except the Lord of Fire.” So, O Allah, send prayers and peace and blessings upon the river of mercy and the spring of compassion, may my father and mother be sacrificed for him, may Allah’s prayers and peace be upon him. What is this amazing mercy that Allah has placed in the heart of this noble Messenger!! Even the ants had a share of his mercy!! Is it possible, after this mercy that flows softly and smoothly from between the folds of his honorable lips, that this merciful, compassionate, kind, gentleman, and compassionate one is accused of these empty charges? A little bit of reason and fairness, gentlemen. Haven’t you looked at what is in your books, O people, of terrorism and crimes against humanity? { Behold, I will command, saith the Lord, and I will bring them back to this city, and they shall fight against it, and take it, and burn it with fire; and I will make the cities of Judah desolate, without inhabitant. } Jeremiah 34:22 Their book says that their Lord commanded the burning of an entire city!! Then they attack the Prophet of Mercy and Compassion, may God bless him and grant him peace, and accuse him of terrorism with a hadith whose chain of transmission is weak and whose text contradicts the authentic Sunnah. { And it shall come to pass, when you take the city, that you shall set the city on fire. According to the word of the Lord you shall do. See, I have commanded you .} Joshua 8:8 And soon, God willing, I will have many studies in which we will try hard to count the huge numbers that were burned by the command of this alleged Lord. Research references: (1) The Biography of the Prophet by Ibn Hisham, Vol. 4, p. 157 , Dar Al-Kitab Al-Arabi, Beirut, ed. Omar Abdul Salam Tadmuri. (2) Hadith Sciences by Imam Abu Amr ibn al-Salah, p. 11 , published by Dar al-Fikr al-Mu’aser – Lebanon and Dar al-Fikr – Syria, trans. Nour al-Din Antar. (3) Hadith Sciences by Imam Abu Amr ibn al-Salah, p. 111 , published by Dar al-Fikr al-Mu’aser – Lebanon and Dar al-Fikr – Syria, trans. Nour al-Din Antar. (4) Al-Ba’ith al-Hatheeth, a commentary on the abbreviation of Hadith Sciences by Imam Ibn Kathir, p.
92 , authored by Ahmed Shaker, published by Dar Al-Kotob Al-Ilmiyyah - Beirut.
(5) Taqrib Al-Tahdhib by Imam Ibn Hajar Al-Asqalani, p. 420 , published by Al-Risalah - Beirut, translated by: Adel Murshid.
(6) Graduation of Hadiths and Athars of the Book In the Shade of the Qur’an by Sheikh Alawi Al-Saqqaf, p. 273 , p. 274 , published by Dar Al-Hijrah - Riyadh.
(7) The Biography of the Prophet in Light of the Original Sources by Dr. Akram Diaa Al-Omari, p. 619 , published by King Faisal Center for Research and Islamic Studies.
(8) Encyclopedia of Nadhrat Al-Naeem, Vol. 1, p. 389 , published by Dar Al-Wasila, Jeddah, supervised by Saleh bin Abdullah bin Hamid, Abdul Rahman bin Muhammad bin Maluh.
(9) Al-Ahad and Al-Mathani by Imam Ibn Abi Asim, Vol. 4 , p. 4 , published by Dar Al-Rayah - Riyadh, translated by: Dr. Basem Faisal Ahmed Al-Jawabra.
(10) Taqrib al-Tahdhib by Imam Ibn Hajar al-Asqalani, p. 537 , published by Al-Risalah Foundation - Beirut, ed. Adel Murshid.
(11) Tadhkirat al-Huffaz by Imam al-Dhahabi, vol. 2, p. 40 , Dar al-Kutub al-Ilmiyyah, Beirut - Lebanon, ed. Zakaria Umayrat.
(12) Lisan al-Mizan by Imam Ibn Hajar al-Asqalani, vol. 1, p. 208 , published by the Office of Islamic Publications, Dar al-Bisharat al-Islamiyyah, Beirut.
(13) Tamam al-Minnah fi Ta’liq ‘ala Fiqh al-Sunnah by Sheikh Muhammad Nasir al-Din al-Albani, p. 20 , published by Dar al-Rayah - Riyadh.
(14) Sahih al-Bukhari by Imam Muhammad Ibn Ismail al-Bukhari, p. 743, hadith 3017 , published by Dar Ibn Katheer - Beirut.
(15) Sunan Abi Dawud by Imam Abu Dawud al-Sijistani, vol. 4, p. 309 , published by Dar al-Risalah al-Alamiyyah, ed. Sheikh Shuaib al-Arna’ut.
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