Azami 5303

Ibn Khuzayma narrated it (3010) through several routes from Sufyan, from Ayub, from Nafi, from Ibn Umar, and he related it. Muslim narrated it (1329: 390) through the route of Sufyan similarly, except that he did not give its wording in full, but rather referred back to the narrator before him. He mentioned in it, "And I forgot to ask him how many [units] the Messenger of Allah ﷺ had prayed." Tabarani, in al-Kabir (1/325-326), thoroughly gathered together the narrations of Nafi from Ibn Umar from Bilal.Uthman bin Talha is the son of Abu Talha bin Uthman bin Uthman bin Abd Dar, the Hajabi. He accepted Islam before the Conquest. His mother was Umm Saeed bint Shuhayd, from Banu Amr bin Awf, from the people of Quba among the Ansar. She thought that the key would be taken away from them, and that is why she delayed handing it over, according to what Abdul-Razzaq narrated (9073), and through his route Tabarani in al-Kabir (9/54), from Mamar, from Zuhri, that the Messenger of Allah ﷺ said to Uthman bin Talha on the day of the Conquest, "Bring me the key of the Kaaba." He was slow in bringing it to him, while the Messenger of Allah ﷺ stood waiting for him, until pearl-like drops of sweat were rolling down from him, and he said, "What is holding him back?"So a man hurried off to him, and the woman who had the key, he said, I think he said she was Uthman's mother, kept saying, "If he takes it from you, he will never give it back to you." But he kept pressing her until she gave him the key, and he brought it to the Messenger of Allah ﷺ. The Prophet ﷺ opened the House, then came out with the people beside him, and sat by the watering place. Ali said, "If we have been given prophethood, and given the watering rights, and given the guardianship, then no people have a greater share than us." He said, it was as though the Prophet ﷺ disliked what he said. Then he called Uthman bin Talha, handed him the key, and said, "Keep it hidden."I related this to Ibn Uyayna, and he said, "Ibn Jurayj told me, from Ibn Abu Mulayka, that the Prophet ﷺ said to Ali that day, when Ali spoke to him about the key, 'I have only given you what costs you, and I have not given you what profits you.'" He means, I gave you the watering rights because you bear the expense of it, and I did not give you the House, meaning that by taking it they would be taking from its gifts. This is Abdul-Razzaq's wording, except that it is mursal.His saying "turzawn" is in the passive form, and its meaning, as Abdul-Razzaq explained, is that your wealth is diminished because of the watering rights, and you bear this, and in it lies a display of the merit of Banu Hashim. His saying "turzaun" [the second occurrence] means that you diminish people's wealth through their gifts, since whoever holds the guardianship receives gifts.In Musannaf Abdul-Razzaq (9076), from some of our companions, from Ibn Jurayj, who said, Ibn Abu Mulayka told me, saying, "The Prophet ﷺ called for Uthman bin Talha on the day of the Conquest to bring the key of the Kaaba. He came forward carrying it uncovered, until he handed it to the Prophet ﷺ. Abbas said, 'O Prophet of Allah, will you combine the guardianship for me along with the watering rights?' Then revelation came down upon the Prophet ﷺ, and he said, 'Call Uthman bin Talha for me.' So he was called, and the Prophet ﷺ handed it back to him, and covered it for him." He said, "The Messenger of Allah ﷺ was the first to cover it." Then he said, "Take it, O Banu Talha, no one will seize it from you except a wrongdoer." This is mursal.And in a narration from Ibn Abbas, "Take it, O Banu Talha, lasting and inherited, no one will strip it from you except a wrongdoer," meaning the guardianship of the Kaaba. Tabarani narrated it in al-Kabir (11/120), and it contains Abdullah bin Muammal, who is daif in hadith.The rest of the hadiths bearing this same meaning will come in the chapters on the merits of Makkah and its accounts.As for Ibn Umar's statement, "And I forgot to ask him how many [units] he prayed," many scholars have found this narration of Nafi problematic, because it is reported in the narration of Mujahid from him, as mentioned before, that the Prophet ﷺ prayed two units.Some of them inclined toward finding fault with the report of Yahya bin Saeed Qattan, from Sayf, from Mujahid, and this was the position of Qadi Iyad. Ibn Hajar said, "This is rejected, and the one alleging the error is himself the one in error, for it involves boldly accusing one of the mountains of memorization of error." He then explained that Yahya Qattan, his teacher Sayf, and his teacher Mujahid were none of them alone in narrating this.Some tried to reconcile the two narrations, such as Ibn Hajar, though I did not find in this reconciliation anything fully satisfying, and some of it he himself found far-fetched. Among what he found far-fetched was the suggestion that Ibn Umar forgot to ask Bilal, then met him again another time and asked him, or the suggestion that the affirming narration found in Sahih Bukhari takes precedence over the narration of forgetting, since certainty overrides doubt. And Allah the Most High knows best what is correct.