Azami 8059

Bukhari narrated it in the chapter on the obligation of the fifth (3094) from Ishaq bin Muhammad Farawi, who said, Malik bin Anas told us, from Ibn Shihab, from Malik bin Aws bin Hadathan, and he related it. Muslim narrated it in the book of jihad and expeditions (1757:49) through the hadith of Juwayriyah, from Malik with his chain of transmission. This hadith does not appear in Muwatta in the narration of Yahya Laythi or others, and in Muslim's narration there are some additions.Such as the statement of Abbas, "O Commander of the Believers, judge between me and this liar, sinner, betrayer, and traitor." And such as the statement of Abu Bakr, "When the Messenger of Allah ﷺ passed away, Abu Bakr said, 'I am the guardian of the Messenger of Allah ﷺ.' Then you two came, one of you seeking your inheritance from your nephew, and the other seeking his wife's inheritance from her father. So Abu Bakr said, the Messenger of Allah ﷺ said, 'We leave no inheritance, what we leave behind is charity.' So you both considered him a liar, a sinner, a betrayer, and a traitor, while Allah knows that he was truthful, righteous, rightly guided, and a follower of the truth. Then Abu Bakr passed away, and I became the guardian of the Messenger of Allah ﷺ and the guardian of Abu Bakr, and you both considered me a liar, a sinner, a betrayer, and a traitor, while Allah knows that I am righteous, rightly guided, and a follower of the truth. So I took charge of it."Maziri said, "This wording that came from Abbas does not befit someone like him. Far be it from Ali that any of these qualities should be found in him, let alone all of them, or even that he should be touched by them. We do not affirm infallibility with certainty for anyone except the Prophet ﷺ or those for whom it has been specifically attested. But we are commanded to think well of the companions, may Allah be pleased with all of them, to deny every vice from them, and to attribute the fabrication to those who narrated it from them, whenever the paths of interpretation are closed. Some people have carried this view so far as to remove from their copies what occurs in this hadith of this wording, and what follows it in the same vein, out of caution against affirming such a thing, perhaps attributing the error to its narrators."But if this wording must be affirmed, and the error cannot be attributed to its narrators, then the best interpretation is that it came from Abbas as a way of asserting authority over his nephew, since in law he stood in the position of a father to him. He said regarding him what he did not truly believe and what he knew his nephew was innocent of, perhaps intending thereby to deter and restrain him from what he believed him to be mistaken in. Or these descriptions occurred to him according to his own doctrine without his specifically intending them, while Ali held a different interpretation on the matter. It is as if he were saying, 'According to a certain view, had this been done intentionally, it would fall under such a description,' even though, according to Ali, it would not necessarily follow from his own doctrine that he had fallen into it. This is like a Maliki saying about a man who drank nabidh, 'In my view he is deficient in religion and has forfeited his integrity,' which would be correct speech according to his own school, even though a Hanafi believes that he has done something permissible that neither corrupts his manliness nor forfeits his integrity."One proof that this is the approach followed in such interpretation, or something along these lines, is that there was a gathering attended by Umar bin Khattab , who was the Commander of the Believers, known for his strictness regarding legal punishments and matters of honor, and for his distance from flattery to a degree that surpassed other people. Present in that gathering were Uthman, Abdul-Rahman bin Awf, Zubayr, and Saad, may Allah's approval be upon them. Umar then said what he said, and no one there objected to it, nor did Umar himself restrain it, though he was the caliph responsible for safeguarding people's honor. This can only be explained, as we have interpreted, by the fact that they understood from the context that he was saying something he did not actually believe, as an exaggeration meant to restrain Ali , adding that he held the standing of a father toward him, and a father should not be treated on equal footing in matters of honor. This, in my view, is the correct way to interpret what occurred here."Likewise, the statement of Umar, 'You two came to Abu Bakr,' and what he mentioned that Abu Bakr said to them, followed immediately by, 'So you considered him a liar, a sinner, a betrayer, and a traitor,' and likewise what he said about himself, that they regarded him in the same way, the interpretation of this is similar to what preceded. What is meant is, 'You two believe that what should have been done in this matter is contrary to what Abu Bakr and I did. So, by the logic of your own position, had we done what we did while holding the beliefs you hold, we would deserve these descriptions.' Or it may mean that a leader is only opposed when he possesses such qualities and is suspected in his rulings, so your opposition to us gave those who witnessed it the impression that you held such beliefs about us. This is the best interpretation of what is attributed to them ."As for the excuse offered regarding Ali and Abbas returning repeatedly to the two caliphs despite the statement of the Prophet ﷺ, 'We leave no inheritance, what we leave behind is charity,' and Umar's affirmation to them both that they knew this, the best explanation offered is what some scholars have said, that the two of them requested that it be divided between them in half, so that each could benefit from his share in the way a leader would benefit from it if he administered it himself. Umar disliked applying the term 'division' to it, lest people, with the passage of time, come to think it was inheritance, and that the Prophet ﷺ had left an inheritance, especially since the division of an inheritance between a paternal uncle and a daughter would be in halves. This would make the correspondence between the law and what occurs by coincidence and independent reasoning one of the strongest sources of confusion and false impression, suggesting that the Prophet ﷺ left an inheritance from what he left behind. Even though, from both of them and from Fatimah before that, there was something suggesting that they had requested ownership, perhaps this was before they heard the report, 'We leave no inheritance.'"Among what supports what we have said is what Abu Dawud stated, that there is no disagreement regarding Ali , that when the caliphate came to him, he did not change its status from being charity. Saffah argued along similar lines."Ibn Arabi said, "When Saffah delivered the first sermon he gave, a man stood up before him with a copy of the Quran hanging around his neck and said, 'I appeal to you by Allah, judge between me and my opponent by this Quran.' Saffah asked, 'Who is he?' The man said, 'Abu Bakr, regarding his refusal to give me Fadak.' Saffah asked, 'Did he wrong you?' The man said, 'Yes.' Saffah asked, 'And after him?' The man said, 'Umar.' Saffah asked, 'Did he wrong you?' The man said, 'Yes.' He said the same regarding Uthman. Then Saffah asked him about Ali, 'Did he wrong you?' The man fell silent, so Saffah rebuked him harshly." This is how Ibn Arabi related it, or something close to it.Mulim bi-Fawaid Muslim (3/16-18)Abu Ubayd narrated it in Amwal (41) from Ismail bin Ibrahim, from Ayub, from Ikrima bin Khalid, from Malik bin Aws bin Hadathan, from Umar bin Khattab, similar to the hadith we mentioned regarding the statements of Abbas and Ali, with an addition at the end of his account. Part of it comes from Ayub, from Zuhri, from Malik bin Aws bin Hadathan, from Umar, similar to the hadith we mentioned. He said, "Then Umar recited, "Know that whatever spoils of war you take, a fifth of it belongs to Allah, and to the Messenger, and to close relatives, and orphans, and the needy, and the traveler" [Anfal 8:60], 'this is for these.' "Charity is only for the poor and the needy, and those employed to collect it, and those whose hearts are to be reconciled, and for freeing captives, and for those in debt, and for the cause of Allah, and for the traveler" [Tawbah 9:60], 'this is for those.' "Whatever Allah has bestowed upon His Messenger from the people of the towns belongs to Allah, and to the Messenger, and to close relatives, and orphans, and the needy, and the traveler" [Hashr 59:7], 'and for the poor emigrants,' or he said, "for the poor emigrants who were expelled from their homes and their properties" [Hashr 59:8], "and those who gave them shelter and aid, and were believers before them" [Hashr 59:9], "and those who came after them" [Hashr 59:10]."He said, 'So this verse encompassed all the people, and no Muslim remained without a right in it,' or he said, 'a share, except some of those you own among your slaves. If I live, Allah willing, every Muslim will be given his right,' or he said, 'his share, even the shepherd tending his flock in the highlands of Himyar, whose brow has never broken a sweat over it.'"Nasai also narrated it (4148) through the route of Ayub from Ikrima bin Khalid, then said, "Zuhri said," and mentioned the noble verse. Abu Dawud narrated it (2966) through the route of Ayub, from Zuhri, who said, "Umar said," and related the hadith. So neither of them properly established the chain through Zuhri, while Abu Ubayd did establish it.