صحيح مسلم
Muslim
كتاب فضائل الصحابةThe Book of the Merits of the Companions
باب ذِكْرِ كَذَّابِ ثَقِيفٍ وَمُبِيرِهَا:Chapter: The Liar And Great Slaughterer Of Thaqif
حَدَّثَنَا عُقْبَةُ بْنُ مُكْرَمٍ الْعَمِّيُّ ، حَدَّثَنَا يَعْقُوبُ يَعْنِي ابْنَ إِسْحَاقَ الْحَضْرَمِيَّ ، أَخْبَرَنَا الْأَسْوَدُ بْنُ شَيْبَانَ ، عَنْ أَبِي نَوْفَلٍ ، رَأَيْتُ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ عَلَى عَقَبَةِ الْمَدِينَةِ ، قَالَ : فَجَعَلَتْ قُرَيْشٌ تَمُرُّ عَلَيْهِ وَالنَّاسُ حَتَّى مَرَّ عَلَيْهِ عَبْدُ اللَّهِ بْنُ عُمَرَ ، فَوَقَفَ عَلَيْهِ ، فَقَالَ : السَّلَامُ عَلَيْكَ أَبَا خُبَيْبٍ ، السَّلَامُ عَلَيْكَ أَبَا خُبَيْبٍ ، السَّلَامُ عَلَيْكَ أَبَا خُبَيْبٍ ، أَمَا وَاللَّهِ لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا ، أَمَا وَاللَّهِ لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا ، أَمَا وَاللَّهِ لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا ، أَمَا وَاللَّهِ إِنْ كُنْتَ مَا عَلِمْتُ صَوَّامًا قَوَّامًا وَصُولًا لِلرَّحِمِ ، أَمَا وَاللَّهِ لَأُمَّةٌ أَنْتَ أَشَرُّهَا لَأُمَّةٌ خَيْرٌ ، ثُمَّ نَفَذَ عَبْدُ اللَّهِ بْنُ عُمَرَ ، فَبَلَغَ الْحَجَّاجَ مَوْقِفُ عَبْدِ اللَّهِ وَقَوْلُهُ ، فَأَرْسَلَ إِلَيْهِ ، فَأُنْزِلَ عَنْ جِذْعِهِ ، فَأُلْقِيَ فِي قُبُورِ الْيَهُودِ ، ثُمَّ أَرْسَلَ إِلَى أُمِّهِ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ ، فَأَبَتْ أَنْ تَأْتِيَهُ فَأَعَادَ عَلَيْهَا الرَّسُولَ لَتَأْتِيَنِّي أَوْ لَأَبْعَثَنَّ إِلَيْكِ مَنْ يَسْحَبُكِ بِقُرُونِكِ ، قَالَ : فَأَبَتْ ، وَقَالَتْ : وَاللَّهِ لَا آتِيكَ حَتَّى تَبْعَثَ إِلَيَّ مَنْ يَسْحَبُنِي بِقُرُونِي ، قَالَ : فَقَالَ : أَرُونِي سِبْتَيَّ فَأَخَذَ نَعْلَيْهِ ، ثُمَّ انْطَلَقَ يَتَوَذَّفُ حَتَّى دَخَلَ عَلَيْهَا ، فَقَالَ : كَيْفَ رَأَيْتِنِي صَنَعْتُ بِعَدُوِّ اللَّهِ ؟ قَالَتْ : رَأَيْتُكَ أَفْسَدْتَ عَلَيْهِ دُنْيَاهُ ، وَأَفْسَدَ عَلَيْكَ آخِرَتَكَ بَلَغَنِي أَنَّكَ ، تَقُولُ لَهُ : يَا ابْنَ ذَاتِ النِّطَاقَيْنِ ، أَنَا وَاللَّهِ ذَاتُ النِّطَاقَيْنِ ، أَمَّا أَحَدُهُمَا فَكُنْتُ أَرْفَعُ بِهِ طَعَامَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَطَعَامَ أَبِي بَكْرٍ مِنَ الدَّوَابِّ ، وَأَمَّا الْآخَرُ فَنِطَاقُ الْمَرْأَةِ الَّتِي لَا تَسْتَغْنِي عَنْهُ ، أَمَا إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، حَدَّثَنَا " أَنَّ فِي ثَقِيفٍ كَذَّابًا ، وَمُبِيرًا ، فَأَمَّا الْكَذَّابُ : فَرَأَيْنَاهُ ، وَأَمَّا الْمُبِيرُ : فَلَا إِخَالُكَ إِلَّا إِيَّاهُ ، قَالَ : فَقَامَ عَنْهَا ، وَلَمْ يُرَاجِعْهَا " .
Abu Naufal reported: I saw (the dead body) of 'Abdullah bin Zubair hanging on the road of Madinah (leading to Makkah). The Quraish passed by it and other people too, that 'Abdullah bin 'Umar (RA) happened to pass by it. He stood up there and said: May there be peace upon you, Abu Khubaib (the Kunya of Hadrat 'Abdullah bin Zubair), may there be peace upon you Abu Khubaib, may there be peace upon you, Abu Khubaib! By Allah, I used to forbid you from this; by Allah, I used to forbid you from this, by Allah I used to forbid you from this. By Allah, so far as I know, you had been very much devoted to fasting and prayer and you had been paying very much care to cementing the ties of blood. By Allah, the group to which you belong (are labelled) as (a) wicked (person) is indeed a fine group. Then 'Abdullah bin 'Umar went away. The stand 'Abdullah (b. 'Umar) took in regard to the inhuman treatment (meted out to 'Abdullah bin Zubair) and his words (in that connection) were conveyed to Hajjaj (b. Yusuf) and (as a consequence of that) he (the body of 'Abdullah bin Zubair) was brought down from the stump (the scaffold) by which it was hanging and thrown into the graves of the Jews. He (Hajjaj) sent (his messenger) to Asma' (bint Abu Bakr, 'Abdullah's mother). But she refused to come. He again sent the messenger to her with the message that she must come, otherwise he would bring her forcibly catching hold of her hair. But she again refused and said: By Allah, I will not come to you until you send one to me who would drag me by pulling my hair. Thereupon he said: Bring me my shoes. He put on his shoes and walked on quickly swollen with vanity and pride until he came to her and said: How do you find what I have done with the enemy of Allah? She said: I find that you wronged him in this world, whereas he has spoiled your next life. It has been conveyed to me that you used to call him (''Abdullah bin Zubair) as the son of one having two belts. By Allah, I am indeed (a woman) of two belts. One is that with the help of which I used to suspend high the food of Allah's Messenger (ﷺ) and that of Abu Bakr (RA) (making it out of the reach) of animals and, so far as the second belt is concerned, that is the belt which no woman can dispense with. Verily Allah's Messenger (ﷺ) told us that in Thaqif, there would be born a great liar and great murderer. The liar we have seen, and as far as the murderer is concerned, I do not find anyone else besides you. 'Thereupon he (Hajjaj) stood up and did not give any reply to her.
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
‘Aqabat al-Madinah:
This is the mountain pass of Makkah from which one travels to Madinah,
where the pilgrims had hung Abdullah ibn al-Zubayr radi Allahu anhu on the gallows after his martyrdom.
(2)
As-salamu ‘alayka ya Aba Khubayb:
The name of Abdullah ibn al-Zubayr radi Allahu anhu’s eldest son was Khubayb,
therefore, he was addressed as Abu Khubayb and greeted with salam,
from which it is understood
that one may offer salam to the deceased even before burial when coming to their body.
(3)
Laqad kuntu anhaka ‘an hadha:
I used to forbid you from claiming the caliphate, as it leads to bloodshed among Muslims, and by standing up against tyrannical rulers,
there is more harm than benefit,
just as we see nowadays that by stirring up movements against tyrannical rulers and trying to remove them from power, more harm is incurred than benefit,
whereas if, instead of confronting them,
one accepts them and strives for reform and improvement, the results are better,
for this reason, Ibn ‘Umar radi Allahu anhu, without desiring power,
would admonish the rulers,
just as here he, without any fear or danger, mentioned the virtues and merits of Ibn al-Zubayr and did not care that Hajjaj and his followers considered him an enemy of Allah and a tyrant, and Ibn ‘Umar radi Allahu anhu also said,
that any nation in which a man like you is, according to the enemies, the worst,
that nation is indeed very good and superior.
(4)
Yatawadhdhaf:
Walking quickly or strutting with pride.
(5)
Dhat al-Nitaqayn:
Nitaq refers to the belt
which a woman ties around her waist while working,
at the time of the migration (hijrah),
to tie up the provisions for the journey,
she divided her waistband into two parts,
with one she tied the provisions, and with the other she tied the mouth of the water-skin,
(Fath al-Bari: vol. 7, p. 294)
but from the narration of Muslim it is understood
that even during her stay in Makkah, she divided her waistband into two parts to hang it on a peg to protect it from insects and vermin.
(6)
Kadhdhab:
Liar,
by this is meant Mukhtar al-Thaqafi,
who claimed that revelation came to him.
(7)
Mubir:
Tyrant and bloodthirsty,
by this is meant,
Asma’ radi Allahu anha referred to Hajjaj, and the scholars of the ummah accepted her statement.
Vocabulary of the Hadith:
(1)
‘Aqabat al-Madinah:
This is the mountain pass of Makkah from which one travels to Madinah,
where the pilgrims had hung Abdullah ibn al-Zubayr radi Allahu anhu on the gallows after his martyrdom.
(2)
As-salamu ‘alayka ya Aba Khubayb:
The name of Abdullah ibn al-Zubayr radi Allahu anhu’s eldest son was Khubayb,
therefore, he was addressed as Abu Khubayb and greeted with salam,
from which it is understood
that one may offer salam to the deceased even before burial when coming to their body.
(3)
Laqad kuntu anhaka ‘an hadha:
I used to forbid you from claiming the caliphate, as it leads to bloodshed among Muslims, and by standing up against tyrannical rulers,
there is more harm than benefit,
just as we see nowadays that by stirring up movements against tyrannical rulers and trying to remove them from power, more harm is incurred than benefit,
whereas if, instead of confronting them,
one accepts them and strives for reform and improvement, the results are better,
for this reason, Ibn ‘Umar radi Allahu anhu, without desiring power,
would admonish the rulers,
just as here he, without any fear or danger, mentioned the virtues and merits of Ibn al-Zubayr and did not care that Hajjaj and his followers considered him an enemy of Allah and a tyrant, and Ibn ‘Umar radi Allahu anhu also said,
that any nation in which a man like you is, according to the enemies, the worst,
that nation is indeed very good and superior.
(4)
Yatawadhdhaf:
Walking quickly or strutting with pride.
(5)
Dhat al-Nitaqayn:
Nitaq refers to the belt
which a woman ties around her waist while working,
at the time of the migration (hijrah),
to tie up the provisions for the journey,
she divided her waistband into two parts,
with one she tied the provisions, and with the other she tied the mouth of the water-skin,
(Fath al-Bari: vol. 7, p. 294)
but from the narration of Muslim it is understood
that even during her stay in Makkah, she divided her waistband into two parts to hang it on a peg to protect it from insects and vermin.
(6)
Kadhdhab:
Liar,
by this is meant Mukhtar al-Thaqafi,
who claimed that revelation came to him.
(7)
Mubir:
Tyrant and bloodthirsty,
by this is meant,
Asma’ radi Allahu anha referred to Hajjaj, and the scholars of the ummah accepted her statement.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6496
