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سنن ترمذي
Tirmidhi
كتاب المناقب عن رسول الله صلى الله عليه وسلمChapters on Virtues
باب مَنَاقِبِ عَلِيِّ بْنِ أَبِي طَالِبٍ رضى الله عنهChapter: Virtues of Ali ibn Abi Talib (RA)
Hadith 3712
اُردوEn
حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ الضُّبَعِيُّ، عَنْ يَزِيدَ الرِّشْكِ، عَنْ مُطَرِّفِ بْنِ عَبْدِ اللَّهِ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، قَالَ : بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَيْشًا , وَاسْتَعْمَلَ عَلَيْهِمْ عَلِيَّ بْنَ أَبِي طَالِبٍ فَمَضَى فِي السَّرِيَّةِ , فَأَصَابَ جَارِيَةً , فَأَنْكَرُوا عَلَيْهِ , وَتَعَاقَدَ أَرْبَعَةٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , فَقَالُوا : إِذَا لَقِينَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَخْبَرْنَاهُ بِمَا صَنَعَ عَلِيٌّ ، وَكَانَ الْمُسْلِمُونَ إِذَا رَجَعُوا مِنَ السَّفَرِ بَدَءُوا بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَسَلَّمُوا عَلَيْهِ , ثُمَّ انْصَرَفُوا إِلَى رِحَالِهِمْ ، فَلَمَّا قَدِمَتِ السَّرِيَّةُ سَلَّمُوا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , فَقَامَ أَحَدُ الْأَرْبَعَةِ , فَقَالَ : يَا رَسُولَ اللَّهِ أَلَمْ تَرَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ صَنَعَ كَذَا وَكَذَا ، فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ قَامَ الثَّانِي فَقَالَ مِثْلَ مَقَالَتِهِ ، فَأَعْرَضَ عَنْهُ ، ثُمَّ قَامَ الثَّالِثُ فَقَالَ مِثْلَ مَقَالَتِهِ , فَأَعْرَضَ عَنْهُ ، ثُمَّ قَامَ الرَّابِعُ فَقَالَ مِثْلَ مَا قَالُوا ، فَأَقْبَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْغَضَبُ يُعْرَفُ فِي وَجْهِهِ فَقَالَ : " مَا تُرِيدُونَ مِنْ عَلِيٍّ , مَا تُرِيدُونَ مِنْ عَلِيٍّ , مَا تُرِيدُونَ مِنْ عَلِيٍّ ، إِنَّ عَلِيًّا مِنِّي وَأَنَا مِنْهُ , وَهُوَ وَلِيُّ كُلِّ مُؤْمِنٍ بَعْدِي " . قَالَ أَبُو عِيسَى : هَذَا حَسَنٌ غَرِيبٌ ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ جَعْفَرِ بْنِ سُلَيْمَانَ .
´Narrated 'Imran bin Husain:` that the Messenger of Allah (ﷺ) dispatched an army and he put 'Ali bin Abi Talib in charge of it. He left on the expedition and he entered upon a female slave. So four of the Companions of the Messenger of Allah (ﷺ) scolded him, and they made a pact saying: "[If] we meet the Messenger of Allah (ﷺ) we will inform him of what 'Ali did." When the Muslims returned from the journey, they would begin with the Messenger of Allah (ﷺ) and give him Salam, then they would go to their homes. So when the expedition arrived, they gave Salam to the Prophet (ﷺ), and one of the four stood saying: "O Messenger of Allah! Do you see that 'Ali bin Abi Talib did such and such." The Messenger of Allah (ﷺ) turned away from him. Then the second one stood and said as he said, and he turned away from him. Then the third stood before him, and said as he said, and he turned away from him. Then the fourth stood and said as they had said. The Messenger of Allah (ﷺ) faced him, and the anger was visible on his face, he said: "What do you want from 'Ali?! What do you want from 'Ali?! What do you want from 'Ali?! Indeed 'Ali is from me, and I am from him, and he is the ally of every believer after me."
Brief Explanation
1؎: This slave woman was from the spoils of war (mal-e-ghanīmat), so people objected because the distribution of the spoils of war had not yet taken place. Therefore, this would fall under the category of embezzlement of the spoils of war, or they objected because, regarding the slave women from the spoils of war, it is necessary that first, their wombs be cleansed by a menstrual cycle (istibrāʾ-ur-raḥim), and Ali radi Allahu anhu did not do this. However, it is absolutely far-fetched to think that Ali radi Allahu anhu would have had intercourse with the slave woman before the cleansing of the womb (istibrāʾ-ur-raḥim). What likely happened is that after a day or two, she became free from menstruation, so there was no further need for another menstrual cycle.
2؎: From this phrase, the argument of the Shia that Ali radi Allahu anhu is superior to all the Companions is not correct, because there are other Companions as well regarding whom the Prophet sallallahu alayhi wa sallam said the same phrase. For example, regarding Julaibib, he said: “«ہذا منی و أنا منہ».” Similarly, regarding the Ashʿariyyīn, he said: “«فہم منی و أنا منہم».” Both these narrations are in Sahih Muslim. In Musnad Ahmad, it is mentioned: The Prophet sallallahu alayhi wa sallam said regarding Banu Najiyah: “«أنا منہم وہم منی».” Furthermore, it is also not correct to infer from this that “Ali is from me” means Ali is from your very person; rather, what is meant is lineage (nasab).
2؎: From this phrase, the argument of the Shia that Ali radi Allahu anhu is superior to all the Companions is not correct, because there are other Companions as well regarding whom the Prophet sallallahu alayhi wa sallam said the same phrase. For example, regarding Julaibib, he said: “«ہذا منی و أنا منہ».” Similarly, regarding the Ashʿariyyīn, he said: “«فہم منی و أنا منہم».” Both these narrations are in Sahih Muslim. In Musnad Ahmad, it is mentioned: The Prophet sallallahu alayhi wa sallam said regarding Banu Najiyah: “«أنا منہم وہم منی».” Furthermore, it is also not correct to infer from this that “Ali is from me” means Ali is from your very person; rather, what is meant is lineage (nasab).
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This slave woman was from the spoils of war (mal-e-ghanīmat), so people objected because the distribution of the spoils had not yet taken place. Therefore, this would fall under the misappropriation of the spoils of war. Or, the objection was raised because, regarding slave women from the spoils of war, it is necessary that their wombs be cleansed by one menstrual cycle (istibrā’ al-raḥim) before intercourse, and Ali (radi Allahu anhu) had not done this. However, it is completely unlikely that Ali (radi Allahu anhu) would have had intercourse with a slave woman before the cleansing of the womb (istibrā’ al-raḥim). What must have happened is that she became free from menstruation after a day or two, so there was no further need for another menstrual cycle.
2:
From this statement, the argument made by the Shia that Ali (radi Allahu anhu) is superior to all the Companions is not correct, because there are other Companions regarding whom the Prophet (sallallahu alayhi wa sallam) said the same statement. For example, regarding Julaibib, the Prophet (sallallahu alayhi wa sallam) said: (هٰذَا مِنِّیْ وَ أَنَا مِنْهُ) "He is from me and I am from him." Similarly, regarding the Ash‘arites, the Prophet (sallallahu alayhi wa sallam) said: (فَهُمْ مِّنِّیْ وَ أَنَا مِنْهُمْ) "They are from me and I am from them." Both of these narrations are in Sahih Muslim. In Musnad Ahmad, it is mentioned that the Prophet (sallallahu alayhi wa sallam) said regarding Banu Najiyah: (أنَا مِنْهُمْ وَهُمْ مِّنِّیْ) "I am from them and they are from me." Furthermore, it is also incorrect to argue from this that "Ali is from me" means that Ali is from the very essence of the Prophet (sallallahu alayhi wa sallam). What is meant by this is lineage (nasab).
1:
This slave woman was from the spoils of war (mal-e-ghanīmat), so people objected because the distribution of the spoils had not yet taken place. Therefore, this would fall under the misappropriation of the spoils of war. Or, the objection was raised because, regarding slave women from the spoils of war, it is necessary that their wombs be cleansed by one menstrual cycle (istibrā’ al-raḥim) before intercourse, and Ali (radi Allahu anhu) had not done this. However, it is completely unlikely that Ali (radi Allahu anhu) would have had intercourse with a slave woman before the cleansing of the womb (istibrā’ al-raḥim). What must have happened is that she became free from menstruation after a day or two, so there was no further need for another menstrual cycle.
2:
From this statement, the argument made by the Shia that Ali (radi Allahu anhu) is superior to all the Companions is not correct, because there are other Companions regarding whom the Prophet (sallallahu alayhi wa sallam) said the same statement. For example, regarding Julaibib, the Prophet (sallallahu alayhi wa sallam) said: (هٰذَا مِنِّیْ وَ أَنَا مِنْهُ) "He is from me and I am from him." Similarly, regarding the Ash‘arites, the Prophet (sallallahu alayhi wa sallam) said: (فَهُمْ مِّنِّیْ وَ أَنَا مِنْهُمْ) "They are from me and I am from them." Both of these narrations are in Sahih Muslim. In Musnad Ahmad, it is mentioned that the Prophet (sallallahu alayhi wa sallam) said regarding Banu Najiyah: (أنَا مِنْهُمْ وَهُمْ مِّنِّیْ) "I am from them and they are from me." Furthermore, it is also incorrect to argue from this that "Ali is from me" means that Ali is from the very essence of the Prophet (sallallahu alayhi wa sallam). What is meant by this is lineage (nasab).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3712
