I entered the residence of Ziyad and came out grief-stricken and sorrowful. I sat down beside a man from the companions of the Prophet ﷺ, and he asked, "What is the matter with you?"I replied, "I have witnessed severe punishment and mutilation."He said, "Do not let that grieve you, for this is something bound to happen. I heard the Messenger of Allah ﷺ say, 'The punishment of this nation is the sword.'"
دخلت دار زياد فخرجت كثيبا حزينا فقعدت إلى رجل من أصحاب النبي ﷺ فقال: ما لك؟ فقال: رأيت عقوبة شديدة ومثلة. فقال: لا يحزنك ذلك، فإن هذا كائن سمعت رسول الله ﷺ يقول: عقوبة هذه الأمة السيف.
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Ibn Abu Asim narrated it in al-Diyat (63), and this is his wording, and Ibn Abu Shayba in his Musnad (938), both of them via Yunus bin Ubayd, from Humayd bin Hilal, from Abu Burda, who mentioned it. Abu Yaala narrated it, Matalib Aliyah (4431), from another route, from Yunus, with the same wording, restricting it to the marfu portion, and its isnad is sahih.On this subject there is also a narration from Awf bin Malik, who said, "I heard the Messenger of Allah ﷺ say, 'Allah will never bring together two swords against this nation, a sword from itself and a sword from its enemy.'" Abu Dawud (4301) narrated it, and Ahmad (23989), both from the hadith of Hasan bin Sawwar, who said, "Ismail bin Ayyash narrated to us, from Sulayman bin Sulaym, from Yahya bin Jabir Tai, from Awf bin Malik," who mentioned it. Yahya bin Jabir Tai is trustworthy, but his narration from Awf is disconnected, as Mizzi affirmed decisively.As for what was narrated from Ibn Umar, who said, "The Messenger of Allah ﷺ came to us and said, 'O company of migrants, there are five things, if you are afflicted by them, and I seek refuge in Allah that you should ever encounter them. Immorality has never appeared openly among a people, until they proclaim it publicly, without plague and pains spreading among them that had never occurred among their forebears who passed before them. Nor have they shortchanged the measure and the scale without being seized by years of drought, severe hardship in provisions, and the oppression of their ruler over them. Nor have they withheld the zakat of their wealth without rain being withheld from the sky, and were it not for the animals, they would not be given rain at all. Nor have they broken the covenant of Allah and the covenant of His Messenger without Allah setting loose against them an enemy from outside their own ranks, who would seize a portion of what was in their hands. And whenever their leaders fail to judge by the Book of Allah and pick and choose from what Allah has revealed, Allah places violence among them, between themselves.'"Its isnad has a disconnection. Ibn Majah (4019) narrated it from Mahmud bin Khalid Dimashqi, who said, "Sulayman bin Abdul-Rahman Abu Ayub narrated to us, from Ibn Abu Malik, from his father, from Ata bin Abu Rabah, from Abdullah bin Umar," who mentioned it. Ibn Malik was named after his father's grandfather, and his actual name was Khalid bin Yazid bin Abdul-Rahman bin Abu Malik Dimashqi, and he is daif.Hakim narrated it (4/540) via Abu Mabad Hafs bin Ghaylan, from Ata bin Abu Rabah, who said, "I was with Abdullah bin Umar when a young man came to him asking him a question," and he mentioned the hadith in similar fashion, with an addition at its beginning and end. This is an error on the part of Hafs bin Ghaylan, for although some scholars deemed him trustworthy, others deemed him daif. Ishaq bin Sayyar Nasibi said, "daif in hadith," and Abdullah bin Sulayman al-Ashath said he is daif. Abu Hatim said, "His hadith is written down, but not relied upon."In my view, he is hasan in hadith so long as he does not contradict others, for the discerning scholars agreed that Ata bin Abu Rabah saw Ibn Umar but did not hear from him, among them Yahya bin Saeed Qattan, Ahmad bin Hanbal, Ibn Main, and others. This is the more correct view, so his statement, "I was with Abdullah bin Umar," is an error.