Azami 477

Bukhari related it in Manaqib (3803), and Muslim in Fadail al-Sahabah (2466), both from the hadith of Amash, from Abu Sufyan, from Jabir, who narrated it as mentioned.Bukhari said, "And from Amash, Abu Salih told us, from Jabir, from the Prophet ﷺ, similarly." A man said to Jabir, "But Bara says, 'The throne shook.'" Jabir said, "There was rancor between these two tribes. I heard the Prophet ﷺ say, 'The Throne of the Merciful shook at the death of Saad bin Muaz.'"His words "between these two tribes" mean the Aws and the Khazraj. His words "rancor" (dagha'in), with dad and ghayn, is the plural of daghinah, meaning grudge or resentment.Ibn Hajar said in Fath al-Bari (7/123–124), "Khattabi said, 'Jabir only said that because Saad was from the Aws, and Bara was a Khazraji, and the Khazraj would not concede any merit to the Aws.' This is what he said, but it is a gross error, for Bara was also an Awsi, since he was the son of Azib bin Harith bin Adi bin Mujdaah bin Haritha bin Harith bin Khazraj bin Amr bin Malik bin Aws. He meets with Saad bin Muaz at Harith bin Khazraj. This Khazraj is the father of Harith bin Khazraj, and he is not the Khazraj who stands opposite the Aws, rather he was named after him. Indeed, the one who belongs to the Khazraj who stand opposite the Aws is Jabir himself.Jabir only said that to demonstrate the truth and to acknowledge merit where it was due, as though he was expressing astonishment at Bara for saying such a thing despite being an Awsi. He then said, 'As for me, even though I am a Khazraji, and whatever there was between the Aws and the Khazraj, that does not prevent me from speaking the truth,' and he went on to relate the hadith.The excuse for Bara is that he did not intend to obscure the merit of Saad bin Muaz, but rather understood the matter in a certain way and stated it with certainty, which is the fitting assumption to make of him, and it indicates that he was free of partisan bias. Since Khattabi affirmed what was mentioned above, he and those who followed him needed to make an excuse for what came from Jabir regarding Bara. What they said, in summary, is that Bara is excused because he did not say that out of enmity toward Saad, but rather understood something plausible and interpreted the hadith accordingly. As for Jabir's excuse, it is that he thought Bara meant to diminish Saad, so it was permissible for him to defend Saad's honor. And Allah knows best."He then said, "Ibn Umar also denied what Bara denied, saying, 'The Throne does not shake for anyone.' He then retracted that and affirmed with certainty that the Throne of the Merciful did shake for him." End of quote.The hadith of Ibn Umar will follow.