Azami 8781

Ahmad (13555) narrated it from Ali bin Asim, from Humayd, from Anas, and he mentioned it. It was also narrated as mursal from Hasan in the same wording, except that the narrator from Hasan was not named. Its chain is hasan because of Ali bin Asim, who is Ibn Suhayb Wasiti, and he is daif according to most scholars, except that Ajli graded him trustworthy, and Ahmad saw no harm in narrating from him.Abdullah bin Ahmad bin Hanbal said, My father narrated to me, he said, Waki said, mentioning Ali bin Asim, "Take from his hadith what is sahih and leave what he got wrong, or what he erred in." Abdullah said, "My father used to cite this as evidence and would say, 'He used to make mistakes and err, and he had a stubborn streak, but he was not accused of lying.'" This hadith is among those in which he did not err.With the same meaning is what was narrated from Abdullah, who said, On the day of Badr, the Messenger of Allah ﷺ said, "What do you say about these captives?" Abu Bakr said, "Messenger of Allah, they are your people and your kin, spare them and be lenient with them, so that Allah may accept their repentance." Umar said, "Messenger of Allah, they drove you out and denied you, bring them close and strike their necks." Abdullah bin Rawaha said, "Messenger of Allah, find a valley with plenty of firewood, put them in it, then set fire to it over them." Abbas said, "You have severed your kinship ties."The Messenger of Allah ﷺ then went in and did not respond to them at all. Some people said, "He will take Abu Bakr's opinion," others said, "He will take Umar's opinion," and others said, "He will take Abdullah bin Rawaha's opinion." Then the Messenger of Allah ﷺ came out to them and said, "Allah softens the hearts of some men regarding Him until they become softer than milk, and Allah hardens the hearts of some men regarding Him until they become harder than stones. Your likeness, Abu Bakr, is like that of Ibrahim , who said, "Whoever follows me is one of me, and whoever disobeys me, You are truly Forgiving, Merciful" [Ibrahim 14:36], and your likeness, Abu Bakr, is also like that of Isa, who said, "If You punish them, they are Your servants, and if You forgive them, You are truly the Mighty, the Wise" [Maidah 5:118]. And your likeness, Umar, is like that of Nuh, who said, "And Nuh said, 'My Lord, do not leave upon the earth any dweller among the disbelievers'" [Nuh 71:26], and your likeness, Umar, is also like that of Musa, who said, "And harden their hearts so that they will not believe until they see the painful punishment" [Yunus 10:88]. You are needy, so none of them shall escape except by ransom or by the striking of a neck."Abdullah said, I said, "Messenger of Allah, except Suhayl bin Baydaa, for I have heard him speak of Islam." He remained silent. I never felt myself more afraid on any day that stones might fall on me from the sky than on that day, until he said, "Except Suhayl bin Baydaa." Then Allah revealed, "It is not for a prophet to have captives until he has thoroughly subdued the land. You desire the goods of this world, while Allah desires the Hereafter. And Allah is Mighty, Wise. Had it not been for a prior decree from Allah, you would have been afflicted with a great punishment for what you took" [Anfal 8:67–68].Ahmad (3632) narrated it from Abu Muawiya, from Amash, from Amr bin Mura, from Abu Ubayda, from Abdullah bin Masud, who mentioned it. Tirmidhi (1714, 3084) also narrated it through Abu Muawiya with the same chain, except that he did not mention the story in full. Ahmad (3634) also narrated it from Husayn, meaning Ibn Muhammad, who said, Jareer, meaning Ibn Hazim, narrated to us, from Amash, and he mentioned something similar, except that he said, Abdullah bin Jahsh stood up and said, "Messenger of Allah, the enemies of Allah denied you, harmed you, drove you out, and fought you. You are in a valley with plenty of firewood, so gather a great deal of firewood for them, then set it ablaze over them." And he said "Sahl bin Baydaa."Tirmidhi said, "This is a hasan hadith, but Abu Ubayda did not hear from his father." Likewise, more than one scholar has affirmed that he did not hear from his father, and indeed he himself stated plainly that he did not hear from his father. However, some scholars said that it is a hadith of the household, and nothing objectionable has appeared in his narration. The hadith has other chains from Ibn Masud, but they are weaker than this one.His saying "Suhayl bin Baydaa" is as it appears in the hadith of Abu Muawiya, while in the hadith of Jareer bin Hazim it comes as "Sahl bin Baydaa," and this is the correct one. Ibn Saad said in Tabaqat (4/231), "Whoever narrated this story regarding Suhayl bin Baydaa erred. Suhayl bin Baydaa embraced Islam before Abdullah bin Masud and did not conceal his Islam. He migrated to Madinah and witnessed Badr with the Messenger of Allah ﷺ as a Muslim beyond any doubt. So whoever narrated that hadith confused him with his brother, because Suhayl is better known than his brother Sahl, and the story concerns Sahl. Sahl remained in Madinah after that, witnessed some battles with the Prophet ﷺ, and outlived the Prophet ﷺ."His saying "Abdullah bin Rawaha" is as it appears in the hadith of Abu Muawiya, while in the hadith of Jareer it comes as "Abdullah bin Jahsh" instead of "Abdullah bin Rawaha." Tabarani (10259) said, "The correct one is Abdullah bin Jahsh."Muhammad bin Ishaq said in his Sirah (475), from Abu Jafar Muhammad bin Ali, that the Messenger of Allah ﷺ said, "I was granted victory through terror..." the hadith. Then he said, "Had it not been for a prior decree from Allah, you would have been afflicted with a great punishment for what you took" [Anfal 8:68], meaning, had it not already been decreed that Allah does not punish except after a prohibition, and He had not yet prohibited them, He would have punished you for what you did in taking ransom from the captives and the spoils. He then made it lawful for them as a mercy, a favor, and a kindness from the Most Merciful, the Most Compassionate.As for what was narrated from Ali, that the Messenger of Allah ﷺ said, "Jibrael descended upon him and said to him, 'Give them, meaning your companions, the choice regarding the captives of Badr between execution or ransom, on condition that next year an equal number of them will be killed.' They said, 'Ransom, even if some of us are killed.'" In another version, "Give them, meaning your companions, the choice regarding the captives, that if they wish for ransom, an equal number of them will be killed the following year. They said, 'Ransom, even if an equal number of us are killed.'" This hadith is defective both in its chain and in its text.Tirmidhi (1567) and Ibn Hibban in his Sahih (4795) both narrated it from the hadith of Abu Dawud Hafari (who is Umar bin Saad), who said, Yahya bin Zakariya bin Abu Zaida narrated to us, from Sufyan bin Saeed Thawri, from Hisham bin Hassan, from Ibn Sirin, from Ubayda (who is Ibn Amr Salmani), from Ali, who mentioned it. The wording given is Tirmidhi's, and the second wording is Ibn Hibban's.Tirmidhi found fault with it, saying, "This is a hasan gharib hadith from the hadith of Thawri, we do not know it except from the hadith of Ibn Abu Zaida. Abu Usama narrated it from Hisham, from Ibn Sirin, from Ubayda, from the Prophet ﷺ, something similar. And Ibn Awn narrated it from Ibn Sirin, from Ubayda, from the Prophet ﷺ, as mursal. Abu Dawud Hafari's name is Umar bin Saad."So Ibn Abu Zaida's being the sole narrator, despite being trustworthy, apart from the other students of Thawri, is a matter open to question. Then there is the disagreement over whether it is connected or mursal. Bukhari said, "Most people narrated this hadith from Ibn Sirin, from Ubayda, as mursal." (Ilal Tirmidhi Kabir, 2/971) Daraqutni said, "The mursal version is closer to being correct." (Ilal, 4/31)Add to all of this that its meaning is strange, for if the choice had been given to the Prophet ﷺ through revelation, the rebuke over his choosing ransom instead of execution would not have come in Allah's saying, "It is not for a prophet to have captives until he has thoroughly subdued the land. You desire the goods of this world, while Allah desires the Hereafter. And Allah is Mighty, Wise. Had it not been for a prior decree from Allah, you would have been afflicted with a great punishment for what you took" [Anfal 8:67–68]. Whoever has attempted to reconcile the two has strained the matter.His saying "qabil" means the coming year, that is, an equal number of Muslims would be killed the following year.