Authored by: Hafiz Muhammad Anwar Zahid (ḥafiẓahullāh)
It is narrated that during the Islamic conquest of Madā’in, Hazrat Saʿd ibn Abī Waqqāṣ (رضي الله عنه) halted with his army near Nahr Shir, a city situated near the Tigris River. In an attempt to cross the river, he requested boats—but the Persians had seized all vessels. As a result, no means of transport was available.
The Muslim army camped at Nahr Shir during the month of Ṣafar, but there was hesitation to cross the river due to the risk to lives. Some non-Muslim locals informed the Muslims of a shallow passage. Despite this, Hazrat Saʿd (رضي الله عنه) declined and waited.
One night, he saw a dream in which Muslim cavalry crossed the river, so he decided to act upon it. He addressed the army:
“Your enemy is safe from you because of this river, while they can reach you any time. I have firmly resolved to cross this river and strike the enemy.”
The army responded in unison:
“May Allah keep us and you on guidance—go ahead with your plan.”
Hazrat Saʿd (رضي الله عنه) then invited volunteers to lead the way. ʿĀṣim ibn ʿUmar came forward with 600 men from the people of Najd. Hazrat Saʿd appointed him as their leader. When ʿĀṣim reached the riverbank, he asked:
“Who will enter the river with me to protect the army?”
Seventy men stepped forward. They formed two rows, mounted on horses and mares, and entered the river.
Hazrat Saʿd (رضي الله عنه), observing hesitation among the rest, ordered the entire army to enter the river at once, saying:
«نستعين بالله ونتوكل عليه، وحسبنا الله ونعم الوكيل، ولا حول ولا قوة إلا بالله العلي العظيم»
"We seek help from Allah and rely on Him. Allah is sufficient for us, and He is the best disposer of affairs. There is no power and no strength except with Allah, the Most High, the Most Great."
Despite the river’s flooding and dark waters, the entire army crossed while talking among themselves, as if walking on land.
The Persians, witnessing this miracle, were thrown into panic. They immediately evacuated the city, and the Muslim army entered Madā’in in Ṣafar 12 AH, acquiring 30 million dirhams and the treasures of Kisrā and his successors.
✔ Abū ʿUthmān al-Nahdī narrates that the river was so crowded with men, horses, and beasts that one could not see the water from the opposite shore.
✔ Abū Bakr ibn Ḥafṣ ibn ʿUmar narrates that Salman al-Fārsī (رضي الله عنه) was with Hazrat Saʿd during the crossing, and he kept repeating:
«حسبنا الله ونعم الوكيل...»
"Allah is sufficient for us and He is the best guardian..."
"By Allah! Allah will support His friend, make His religion prevail, and defeat His enemies—unless there is sin or wrongdoing in the army that outweighs their righteousness."
✔ Salman al-Fārsī added:
“By Allah, the sea will be as obedient to the Muslims as the land is.”
✔ A remarkable event occurred: a soldier lost his bowl in the river, and someone mocked him. But he confidently said Allah would return it. After crossing, a soldier at the front was found holding that very bowl, which had floated back with the waves and was caught with a spear.
✔ It is narrated that when horses became tired, sandbanks appeared miraculously in the river for them to rest—hence the day was called Yawm al-Jarāthīm (The Day of Sandbanks).
Status: ✖ Fabricated (Mawḍūʿ)
The central narrator of this incident is Sayf ibn ʿUmar al-Ḍabbī al-Tamīmī, who is widely regarded by Hadith scholars as a fabricator and liar.
✔ Abū Dāwūd: “He is nothing.”
✔ Abū Ḥātim: “He is abandoned (matrūk).”
✔ Ibn Ḥibbān: “Accused of heresy (zandaqah).”
✔ Ibn ʿAdī: “His narrations are rejected (munkar).”
For further references:
Conclusion:
Although the crossing of the Tigris by Hazrat Saʿd (رضي الله عنه) is presented with rich detail and spiritual emotion, the chains of transmission are fabricated. The entire narrative rests on Sayf ibn ʿUmar, whose unreliability is unanimously agreed upon by Hadith experts. Therefore, the story cannot be accepted as authentic.
❖ The Story: Crossing of the River by the Muslim Army
It is narrated that during the Islamic conquest of Madā’in, Hazrat Saʿd ibn Abī Waqqāṣ (رضي الله عنه) halted with his army near Nahr Shir, a city situated near the Tigris River. In an attempt to cross the river, he requested boats—but the Persians had seized all vessels. As a result, no means of transport was available.
The Muslim army camped at Nahr Shir during the month of Ṣafar, but there was hesitation to cross the river due to the risk to lives. Some non-Muslim locals informed the Muslims of a shallow passage. Despite this, Hazrat Saʿd (رضي الله عنه) declined and waited.
One night, he saw a dream in which Muslim cavalry crossed the river, so he decided to act upon it. He addressed the army:
“Your enemy is safe from you because of this river, while they can reach you any time. I have firmly resolved to cross this river and strike the enemy.”
The army responded in unison:
“May Allah keep us and you on guidance—go ahead with your plan.”
Hazrat Saʿd (رضي الله عنه) then invited volunteers to lead the way. ʿĀṣim ibn ʿUmar came forward with 600 men from the people of Najd. Hazrat Saʿd appointed him as their leader. When ʿĀṣim reached the riverbank, he asked:
“Who will enter the river with me to protect the army?”
Seventy men stepped forward. They formed two rows, mounted on horses and mares, and entered the river.
Hazrat Saʿd (رضي الله عنه), observing hesitation among the rest, ordered the entire army to enter the river at once, saying:
«نستعين بالله ونتوكل عليه، وحسبنا الله ونعم الوكيل، ولا حول ولا قوة إلا بالله العلي العظيم»
"We seek help from Allah and rely on Him. Allah is sufficient for us, and He is the best disposer of affairs. There is no power and no strength except with Allah, the Most High, the Most Great."
Despite the river’s flooding and dark waters, the entire army crossed while talking among themselves, as if walking on land.
The Persians, witnessing this miracle, were thrown into panic. They immediately evacuated the city, and the Muslim army entered Madā’in in Ṣafar 12 AH, acquiring 30 million dirhams and the treasures of Kisrā and his successors.
❖ Further Narrations and Descriptions
✔ Abū ʿUthmān al-Nahdī narrates that the river was so crowded with men, horses, and beasts that one could not see the water from the opposite shore.
✔ Abū Bakr ibn Ḥafṣ ibn ʿUmar narrates that Salman al-Fārsī (رضي الله عنه) was with Hazrat Saʿd during the crossing, and he kept repeating:
«حسبنا الله ونعم الوكيل...»
"Allah is sufficient for us and He is the best guardian..."
"By Allah! Allah will support His friend, make His religion prevail, and defeat His enemies—unless there is sin or wrongdoing in the army that outweighs their righteousness."
✔ Salman al-Fārsī added:
“By Allah, the sea will be as obedient to the Muslims as the land is.”
✔ A remarkable event occurred: a soldier lost his bowl in the river, and someone mocked him. But he confidently said Allah would return it. After crossing, a soldier at the front was found holding that very bowl, which had floated back with the waves and was caught with a spear.
✔ It is narrated that when horses became tired, sandbanks appeared miraculously in the river for them to rest—hence the day was called Yawm al-Jarāthīm (The Day of Sandbanks).
❖ Ḥadīth Authentication:
Status: ✖ Fabricated (Mawḍūʿ)
The central narrator of this incident is Sayf ibn ʿUmar al-Ḍabbī al-Tamīmī, who is widely regarded by Hadith scholars as a fabricator and liar.
Criticism by Major Scholars:
✔ Abū Dāwūd: “He is nothing.”
✔ Abū Ḥātim: “He is abandoned (matrūk).”
✔ Ibn Ḥibbān: “Accused of heresy (zandaqah).”
✔ Ibn ʿAdī: “His narrations are rejected (munkar).”
For further references:
- Tahdhīb al-Kamāl: 1/566
- Tahdhīb al-Tahdhīb: 4/295
- Taqrīb al-Tahdhīb: 1/344
- Khulāṣat Tahdhīb al-Kamāl: 1/436
- Al-Jarḥ wa al-Taʿdīl: 4/1198
- Al-Wāfī bi al-Wafayāt: 16/66
- Al-Maʿrifah by Yaʿqūb: 3/29, 58
- Al-Ḍuʿafāʾ wa al-Matrūkīn by al-Nasāʾī: Entry 256
- Al-Majrūḥīn by Ibn Ḥibbān: 1/345
- Al-Ḍuʿafāʾ by al-Dāraquṭnī: Entry 283
- Al-Mughnī: Entry 2716
- Al-Kashf al-Ḥathīth: p. 335
Conclusion:
Although the crossing of the Tigris by Hazrat Saʿd (رضي الله عنه) is presented with rich detail and spiritual emotion, the chains of transmission are fabricated. The entire narrative rests on Sayf ibn ʿUmar, whose unreliability is unanimously agreed upon by Hadith experts. Therefore, the story cannot be accepted as authentic.
