Now how do you look at events like where it is mentioned that messenger Muhammad (Peace be upon him) asked for a piece of paper and pen sometime before his departing from this world, so that he (peace be upon him) could write an advice that will guide Muslims after him, but companions of messenger divided into two and started arguing, one group was in favor and the other headed by Hazrat Umer (RA) was against this saying messenger is sick and we have Quran that is enough for guidance? At this messenger told them to leave because it is not appropriate for them to fight in front of Messenger of ALLAH??????
@Color_Less_Sky
Hadith e Qirtas
Nor does he speak from [his own] inclination. It is not but a revelation revealed.
Nor does he speak out of desire. It is naught but revelation that is revealed.
Nor does he speak of concupiscent desire. His word is only a Revelation revealed to him.
(Surah An Najam 3,4)
Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.
(Al Fatah 29)
This topic is controversial among Muslim Ummah so I will not further comment on it. Just want to present a clear picture of Hadith e Qirtas to eradicate confusion.
Several accusations and allegations are made and propagated by some people on the basis of Hadees e Qirtas:
· Companions committed defiance of Prophets Command by not accepting his order.
· Rasool Allah wants to dictate probate of Khilafat for Ameer ul Momeneen Ali A.s.
· Responsibility of not allowing Rasool Allah to dictate is directly upon Hazrat Farooq e Aazam.
· Companions start differing about it and said “He is suffering from illness due to which he is not able to express himself or he is senseless (Hizyan hona)”. (Naozobillah)
· Hazrat Farooq e Aazam clearly states that we have Allah’s book so there is no need of Hadees e Rasool.
Imam Bukhari has related this Hadees at seven places in Sahih Bukhari and was narrated by Abdullah bin Abbas in every place. Without analyzing all sources one can’t understand the whole context of the situation. I will try to discuss all sources and we will try to understand the whole scenario. Every assumption will be entertained after understanding the whole context.
1. Narated By 'Ubaidullah bin 'Abdullah :
I. Ibn 'Abbas said, "When the ailment of the Prophet became worse, قَالَلَمَّااشْتَدَّبِالنَّبِيِّصلىاللهعليهوسلموَجَعُهُ
Note the Arabic wording.
II. he said, 'Bring for me (writing) paper and I will write for you a statement after which you will not go astray.'
Order is general he doesn’t specify the person. So responsibility lies on every person who is sitting in the room and heard the order.
III. But 'Umar said, 'The Prophet is seriously ill, and we have got Allah's Book with us and that is sufficient for us.' قَالَعُمَرُإِنَّالنَّبِيَّصلىاللهعليهوسلمغَلَبَهُالْوَجَعُوَعِنْدَنَاكِتَابُاللَّهِحَسْبُنَا
Same word الْوَجَعُ is used by Hazrat Umar R.A which is also used by Ibn e Abbas in describing the situation. So if this wording is offensive than so does the wording of Ibn e Abbas R.A.
Umer said he is in pain so we should not disturb him we have the Allah’s book and Rasool Allah has already given us his Shariah. He is not addressing directly but his address was towards the people sitting in the room.
IV. But the companions of the Prophet differed about this and there was a hue and cry. فَاخْتَلَفُواوَكَثُرَاللَّغَطُ
The difference is about whether we bring paper for writing or avoid it because prophet situation is critical. One party suggests that there is no need to disturb prophet as he is in pain and we already have all the necessary commands of Shariah.
This is happening inside the home and space is limited. When seven eight or more people talk even in slow tone, the voice naturally rises and becomes hue and cry. It should be kept in mind that they are not addressing prophet directly. It is not specified in this Riwayat who differed the translator has added extra wording in translation.
V. On that the Prophet said to them, 'Go away (and leave me alone). It is not right that you should quarrel in front of me.
Due to their loud voices prophet felt more pain and ordered them to leave. If prophet was unhappy with them than he should discuss this matter in his address in Masjid e Nabwi. He didn’t condemn any one.
VI. " Ibn 'Abbas came out saying, "It was most unfortunate (a great disaster) that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise.
As other Riwayat suggest that Ibn e Abbas was in favor of written probate.
(Ref: Volume 1, Book 3, Number 114)
2. Narrated Sa`id bin Jubair:
I. Ibn `Abbas said, "Thursday! What (great thing) took place on Thursday!" Then he started weeping till his tears wetted the gravels of the ground.
Wisaal of Aaqa A.s took place on Monday. This incident is taking place on Thursday. If the probate is so important the order could be given again.
II. Then he said, "On Thursday the illness of Allah's Messenger (ﷺ) was aggravated
III. and he said, "Fetch me writing materials so that I may have something written to you after which you will never go astray." The people (present there) differed in this matter
and people should not differ before a prophet.فَتَنَازَعُواوَلاَيَنْبَغِيعِنْدَنَبِيٍّتَنَازُعٌ
The highlighted Quote is not associated with Prophet but it is associated with Ibn e Abbas R.A in this particular Riwyat. But it is established from other sources that it indeed is Farmaan e Rasool. There is no considerable role of Farooq e Aazam R.A in this difference of opinion. Even his presence cannot be established from this riwayat.
IV. They said, "Allah's Messenger (ﷺ) is seriously sick.' فَقَالُواهَجَرَرَسُولُاللَّهِصلىاللهعليهوسلم.The Prophet (ﷺ) said, "Let me alone, as the state in which I am now, is better than what you are calling me for."
This word هَجَرَis the biggest reason of conflict and many assumptions were made on the basis of this word. Allegation were made on Hazrat Umer R.A that he said, Rasool is sick due to which he could not able to properly express himself and speak about things which he didn’t meant (Naozobillah). The meaning wrongly associated to this word in urdu is “Hizyan” (Naozobillah).
“Hajara” has two meanings. If its derived from hajr than its means Detachment, separation (Judai, Firaq). “hijrat” is also derived from the same word (Travel from one place to another). And if it’s derived from “hujr” than it means “hizyan”. Imam kirmani, Imam ibn e hajar Asqalani, Imam Nawawi and other ayma e hadees has described the same meaning of “Seperation/Detachment”. So “Hajara” means that Rasool allah is separating from us.
It is clear from this riwayat that the people who differed said the word of Hajara so how do we can associate this word to Farooq e Aazam.
I pray to God for his mercy if I have committed any mistake in translation of this word.
V. The Prophet (ﷺ) on his death-bed, gave three orders saying, "Expel the pagans from the Arabian Peninsula, respect and give gifts to the foreign delegates as you have seen me dealing with them." I forgot the third (order)"
These orders are clearly stated.
(Ref: 3053, English reference: Vol. 4, Book 52, Hadith 288)
3. Narrated Sa`id bin Jubair:that he heard Ibn `Abbas saying, "Thursday! And you know not what Thursday is? After that Ibn `Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn `Abbas, "What is (about) Thursday?"
I. He said, "When the condition (i.e. health) of Allah's Messenger (ﷺ) deteriorated, he said, 'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.
II. 'The people differed in their opinions although it was improper to differ in front of a prophet,
Again the highlited part is associated with ibn e abbas R.A.
III. They said, 'What is wrong with him?
Do you think he is delirious? Ask him. فَقَالُوامَالَهُأَهَجَرَاسْتَفْهِمُوهُ
The correct translation would be: They said, what is happening with him? Is he leaving us?Ask him.
The correct meaning of highlighted quote would be “How could it be possible that Rasool Allah
(ﷺ) is delirious, he can’t be” (Istafham e Inkari). If we assume that the meaning is delirious than it make no sense to ask him again. Than the word اسْتَفْهِمُوهُis totally out of context. How is it possible that you know a person is delirious and not in senses and yet you are asking him again.
IV. The Prophet (ﷺ) replied, 'Leave me as I am in a better state than what you are asking me to do.' Then the Prophet (ﷺ) ordered them to do three things saying, 'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.' " The sub-narrator added,
He abandoned his decision to dictate and told them orally.
V. "The third order was something beneficial which either Ibn `Abbas did not mention or he mentioned but I forgot.'
This order is mentioned in other sources.
(Ref: Bukhari H#3168)
4. Narrated Ibn `Abbas
: Thursday! And how great that Thursday was!
I. The ailment of Allah's Messenger (ﷺ) became worse (on Thursday) and he said, fetch me something so that I may write to you something after which you will never go astray."
II. The people (present there) differed in this matter, and it was not right to differ before a prophet. Some said, "What is wrong with him? Do you think he is delirious (seriously ill)?
Presence of Farooq e Aazam can’t be established from this Riwayat so how he can be accused of these words. أَهَجَرَاسْتَفْهِمُوهُ
III. Ask him ( to understand his state )." So they went to the Prophet (ﷺ) and asked him again. The Prophet (ﷺ) said, "Leave me, for my present state is better than what you call me for."
If prophet is delirious according to them than why they are asking him again. This make no sense.
IV. Then he ordered them to do three things. He said, "Turn the pagans out of the 'Arabian Peninsula; respect and give gifts to the foreign delegations as you have seen me dealing with them."
V. (Sa`id bin Jubair, the sub-narrator said that Ibn `Abbas kept quiet as rewards the third order, or he said, "I forgot it.")
(Ref: Bukhari H#4431)
5. Narrated Ubaidullah bin `Abdullah:
I. Ibn `Abbas said, "When Allah's Messenger (ﷺ) was on his deathbed and there were some men in the house, he said, 'Come near, I will write for you something after which you will not go astray.'
II. Some of them ( i.e. his companions) said, 'Allah's Messenger (ﷺ) is seriously ill and you have the (Holy) Qur'an. Allah's Book is sufficient for us.' So the people in the house differed and started disputing.فَاخْتَلَفَأَهْلُالْبَيْتِوَاخْتَصَمُوا
So now it is clear that difference of opinion rose among Ahl e Bait and Banu Hashim, their voices become louder and they divided into two camps. Companion of prophet has no contribution in this dispute.
III. Some of them said, 'Give him writing material so that he may write for you something after which you will not go astray.' while the others said the other way round. So when their talk and differences increased,
The other group is not in favor of disturbing prophet as they have Quran and prophet has already given his commandments.
IV. Allah's Apostle said, "Get up." Ibn `Abbas used to say, "No doubt, it was very unfortunate (a great disaster) that Allah's Messenger (ﷺ) was prevented from writing for them that writing because of their differences and noise."
So now it’s settled that ibn e Abbas was in favor of dictation. He was a member of the camp which was in favor of it. Situation will be cleared with the help of another Hadees which is also present in Bukhari.
(Ref: Bukhari H#4432, Book 64, Hadith 454)
6.
I. When Allah's Messenger (ﷺ) was on his death-bed and in the house there were some people among whom was `Umar bin Al-Khattab
II. , the Prophet (ﷺ) said, "Come, let me write for you a statement after which you will not go astray." `Umar said, "The Prophet (ﷺ) is seriously ill and you have the Qur'an; so the Book of Allah is enough for us."
His statement was not absolute but its under the fact that Prophet is ill.
III. The people present in the house differed and quarreled. فَاخْتَلَفَأَهْلُالْبَيْتِفَاخْتَصَمُوا
IV. Some said "Go near so that the Prophet (ﷺ) may write for you a statement after which you will not go astray," while the others said as `Umar said. When they caused a hue and cry before the Prophet
V. , Allah's Messenger (ﷺ) said, "Go away!" Narrated 'Ubaidullah: Ibn `Abbas used to say, "It was very unfortunate that Allah's Messenger (ﷺ) was prevented from writing that statement for them because of their disagreement and noise."
(Ref: Bukhari H#5669, Book 75, Hadith 30)
This Hadees is really helpful in understanding the whole situation. Difference of opinion was present in Ahl e Bait on the matter of probate. Hazrat Abbas bin Abdul Mutalib R.A and his family (including Ibn e Abbas) was in favour of probate while Hazrat Ameer ul Momeenen was against it so does Hazrat Umer.
Narrated `Abdullah bin `Abbas:
`Ali bin Abu Talib came out of the house of the Prophet (ﷺ) during his fatal ailment. The people asked (`Ali), "O Abu Hasan! How is the health of Allah's Messenger (ﷺ) this morning?" `Ali said, "This morning he is better, with the grace of Allah." Al-`Abbas held `Ali by the hand and said, "Don't you see him (about to die)? By Allah, within three days you will be the slave of the stick (i.e., under the command of another ruler). By Allah, I think that Allah's Messenger (ﷺ) will die from his present ailment, for I know the signs of death on the faces of the offspring of `Abdul Muttalib. So let us go to Allah's Messenger (ﷺ) to ask him who will take over the Caliphate. If the authority is given to us, we will know it, and if it is given to somebody else we will request him to recommend us to him. " `Ali said, "By Allah! If we ask Allah's Messenger (ﷺ) for the ruler ship and he refuses, then the people will never give it to us. Besides, I will never ask Allah's Messenger (ﷺ) for it."
(Ref: See Hadith No 728, Vol 5)
We have to understand that these personalities form the intercession by which we are blessed with Eiman. By eliminating these personalities our belief doesn’t complete. Aaqa A.s told them, this is Quran which is revealed to me by one God. They never saw God themselves; they never heard from God, they simply trust him. Than these personalities told us that this is Quran we heard it from Prophet. If we assume that Sahaba and Ahl e Bait are not trustworthy than leaving Hadees aside presence of Quran also becomes questionable.
Due to this reason it is a part of belief of Ahl e Sunnat that we try our level best to construe positively. Negative interpretation is possible of each and every ayah and Hadees. Now it’s up to you to interpret “Hajara” positively or negatively because two meaning exist.
There are various examples in Quran and Hadees where we have to find positive interpretation else we will be left with nothing.
Abu Jandal had been tortured severely for the Cause of Allah. Umar bin Al-Khattab said,
"I went to the Prophet and said, 'Aren't you truly the Apostle of Allah?' The Prophet said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'I am Allah's Apostle and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Ka'ba and perform Tawaf around it?' He said, 'Yes, but did I tell you that we would visit the Ka'ba this year?' I said, 'No.' He said, 'So you will visit it and perform Tawaf around it?' " Umar further said, "I went to Abu Bakr and said, 'O Abu Bakr! Isn't he truly Allah's Prophet?' He replied, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'Indeed, he is Allah's Apostle and he does not disobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.' I said, 'Was he not telling us that we would go to the Kaba and perform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Ka'ba this year?' I said, 'No.' He said, "You will go to Ka'ba and perform Tawaf around it." (Az-Zuhri said, " 'Umar said, 'I performed many good deeds as expiation for the improper questions I asked them.' ")
(Ref: Bukari volume 3 book 50 number 891)
Narrated Al-Bara:
When the Prophet intended to perform 'Umra in the month of Dhul-Qada, the people of Mecca did not let him enter Mecca till he settled the matter with them by promising to stay in it for three days only. When the document of treaty was written, the following was mentioned: 'These are the terms on which Muhammad, Allah's Apostle agreed (to make peace).' They said, "We will not agree to this, for if we believed that you are Allah's Apostle we would not prevent you, but you are Muhammad bin Abdullah." ..
The Prophet said, "I am Allah's Apostle and also Muhammad bin Abdullah." Then he said to Ali, "Rub off (the words) 'Allah's Apostle' ", but Ali said, "No, by Allah, I will never rub off your name." So, Allah's Apostle took the document and wrote, 'This is what Muhammad bin Abdullah has agreed upon:..........................
Volume 3, Book 49, Number 863, Sahih Bukhari
And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said,
"Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know."
Ref: Al Baqarah 30
Each and every statement and command of Rasool Allah is revelation. So why his command was not accepted and not acted upon?
It is true, His every sentence and word which comes out of his mouth is Wahi e Ilahi. And it is mandatory for all Muslim to accept his command.
But there are several occasions in which he told one thing at certain time than abounded it completely due to change in circumstances. He has the authority to order and command what he wants. But as described in Surah Najam he never speak out of his own desire.
Same is true for this particular case. He wants to write something than due to disturbance he abandoned the idea of dictation and told it orally.
Issue of Khilafat: First thing is from where you get the revelation that that the purpose of Aaqa A.S is to write probate of Khilafat in favor of Ameer Ul Momeneen Ali A.s. Aaqa A.s didn’t reveal anuthing. Mola ali and Hazrat Abbas R.A never talked about that. If they are aware of the truth than why they hide it for so long and never revealed it. Banu Hashim and ahl e bait had not revealed anything like that. How can we assume that it’s about khilafat e ali. It is mere assumption. According to Ahl e sunnat on that day he wants to dictate probate of Sayedina Saddiq e Akbar. They have many evidences which support their theory. So how we decide what he really meant.
Statement of Farooq e Aazam is not against authoritativeness of Sunnah. Condition of the prophet is in front of him so it is not wise to disturb Prophet. Just imagine the scenario in your own lives. If someone from your relatives or your father (May Allah protect everyone from this scenario) is on the deathbed and he asks for book and pen while his condition is deteriorating, so what will be your reaction? If for a moment we assume that this Hadith is negating authoritativeness of Sunnah than what would be our interpretation of those tens of Ayats and hundreds of Ahadees which are suggesting otherwise.
We should not take single evidence and start constructing theories around it and end up creating a new Biddah in Deen. Collective wisdom is necessary for correct interpretation. Collective wisdom comes when you have a firm grasp on related disciplines of Fiqh (like Tafseer, Hadees, Nahw, mantiq, ilm ul qalam etc etc) and have command of all the sources of Shariah. Firm grasp doesn’t come with reading Urdu and English translation of Shariah sources and studying western scholars. Tragedy with quacks like me is that we are self proclaimed Mufasir, Muhadiss, and faqih. I will not go deep into this as this demand a separate article.
, lol. You can be my Sheik Rasheed, or Shabaz Sharif, basically my number 2 
.
. He cannot milk the cows anymore may be that's why he is what he appears to be now.
