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and brought it to the Messenger(1) of Allah—may Allah bless him and grant him peace—for him to drink. He detected an odor in it and found it distasteful, so he did not drink from it. He washed the blood from his face and poured the water over his head, saying:
‘Allah’s wrath was severe against whoever bloodied(2) the face of His Prophet.’”(3)
His statement:
“Uthmān came three days later”
is another lie.
And his statement:
“Gabriel said as he ascended:
‘There is no sword but Dhū al-Faqār,
and no hero but Alī(4).’”
is a lie by universal agreement. Dhū al-Faqār did not belong to Alī; rather, it was a sword belonging to Abū Jahl which the Muslims captured as booty on the day of Badr.
Thus, Imam Ahmad, al-Tirmidhī, and Ibn Mājah narrated from Ibn Abbās, who said:
“The Messenger of Allah—may Allah bless him and grant him peace—took, as an additional share of the spoils, his sword
(1) Ibn Hishām reads: “Then he brought it to the Messenger…”
(2) Ibn Hishām, 3/91, reads: *dammā* (bloodied).
(3) In al-Bukhārī, 5/101 (Book of Military Expeditions, chapter “The Wounds Sustained by the Prophet—may Allah bless him and grant him peace—on the Day of Uhud”), Ibn Abbās—may Allah be pleased with them both—said: “Allah’s wrath was severe against one whom the Prophet—may Allah bless him and grant him peace—killed in Allah’s cause. Allah’s wrath was severe against a people who bloodied the face of Allah’s Prophet—may Allah bless him and grant him peace.” The wording “Allah’s wrath was severe against a people who bloodied the face of His Messenger” also appears as a *marfū* report attributed directly to the Prophet—may Allah bless him and grant him peace—within a lengthy hadith narrated from Ibn Abbās in *al-Musnad* (Maārif ed.), 4/209–211 (no. 2609), concerning the events of the Battle of Uhud. Shaykh Ahmad Shākir—may Allah have mercy on him—graded its chain of transmission authentic. He stated that al-Hākim narrated it in *al-Mustadrak*, 2/296–297, and that both al-Hākim and al-Dhahabī graded it authentic. Ibn Kathīr cited it in *al-Tafsīr*, 2/261–262, and Shākir reproduced Ibn Kathīr’s comments on it. He then noted that it is also found in *Majma al-Zawāid*, 6/110–111, and *al-Durr al-Manthūr*, 2/84. He then said: “This hadith is indeed strange. Its wording gives the impression that Ibn Abbās witnessed the battle, but that was never the case, for at the time he was a child in Mecca with his father. It appears to me that he related it from one of the Companions who witnessed Uhud, and that one of the narrators forgot to identify the person who related it to Ibn Abbās.”
(4) This report was discussed previously, 50/68–69.
بِهِ رَسُولَ
(١)
اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لِيَشْرَبَ مِنْهُ، فَوَجَدَ لَهُ رِيحًا، فَعَافَهُ فَلَمْ يَشْرَبْ مِنْهُ، وَغَسَلَ عَنْ وَجْهِهِ الدَّمَ،
وَصَبَّ عَلَى رَأْسِهِ وَهُوَ يَقُولُ:
" «اشْتَدَّ غَضَبُ اللَّهِ عَلَى مَنْ أَدْمَى
(٢)
وَجْهَ نَبِيِّهِ» "
(٣)
.
وَقَوْلُهُ:
" إِنَّ عُثْمَانَ جَاءَ بَعْدَ ثَلَاثَةِ أَيَّامِ "
كَذِبٌ آخَرُ.
وَقَوْلُهُ:
" إِنَّ جِبْرِيلَ قَالَ وَهُوَ يَعْرُجُ:
لَا سَيْفَ إِلَّا ذُو الْفَقَا ... رِ وَلَا فَتًى إِلَّا عَلِيُّ
(٤)
".
كَذِبٌ بِاتِّفَاقِ النَّاسِ ; فَإِنَّ ذَا الْفَقَارِ لَمْ يَكُنْ لِعَلِيٍّ، وَلَكِنْ كَانَ سَيْفًا لِأَبِي جَهْلٍ غَنِمَهُ الْمُسْلِمُونَ يَوْمَ بَدْرٍ،
فَرَوَى الْإِمَامُ أَحْمَدُ وَالتِّرْمِذِيُّ وَابْنُ مَاجَهْ عَنِ ابْنِ عَبَّاسٍ قَالَ:
«تَنَفَّلَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - سَيْفَهُ
(١) ابْنُ هِشَامٍ: فَجَاءَ بِهِ إِلَى رَسُولِ. . .
(٢) ابْنُ هِشَامٍ ٣/٩١: دَمَّى.
(٣) فِي الْبُخَارِيِّ ٥/١٠١ (كِتَابُ الْمَغَازِي، بَابُ مَا أَصَابَ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - مِنَ الْجِرَاحِ يَوْمَ أُحُدٍ) عَنِ ابْنِ عَبَّاسٍ - رَضِيَ اللَّهُ عَنْهُمَا - قَالَ: " اشْتَدَّ غَضَبُ اللَّهِ عَلَى مَنْ قَتَلَهُ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فِي سَبِيلِ اللَّهِ، اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْمٍ دَمَّوْا وَجْهَ نَبِيِّ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَجَاءَتْ عِبَارَةُ " اشْتَدَّ غَضَبُ اللَّهِ عَلَى قَوْمٍ دَمَّوْا وَجْهَ رَسُولِهِ " مَرْفُوعَةً إِلَى النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - ضِمْنَ حَدِيثٍ مُطَوَّلٍ عَنِ ابْنِ عَبَّاسٍ فِي الْمُسْنَدِ (ط. الْمَعَارِفِ) ٤/٢٠٩ - ٢١١ (رَقْمَ ٢٦٠٩) فِيهِ أَخْبَارُ غَزْوَةِ أُحُدٍ وَصَحَّحَ الشَّيْخُ أَحْمَدُ شَاكِر - رَحِمَهُ اللَّهُ - إِسْنَادَهُ وَقَالَ: إِنَّ الْحَاكِمَ رَوَاهُ فِي الْمُسْتَدْرَكِ ٢/٢٩٦ - ٢٩٧ وَصَحَّحَهُ هُوَ وَالذَّهَبِيُّ وَذَكَرَهُ ابْنُ كَثِيرٍ فِي التَّفْسِيرِ ٢/٢٦١ - ٢٦٢ وَنَقَلَ كَلَامَ ابْنِ كَثِيرٍ عَنْهُ، ثُمَّ ذَكَرَ أَنَّهُ فِي " مَجْمَعِ الزَّوَائِدِ " ٦/١١٠ - ١١١ وَفِي " الدُّرِّ الْمَنْثُورِ " ٢/٨٤ ثُمَّ قَالَ: " وَهُوَ حَدِيثٌ غَرِيبٌ حَقًّا، فِي لَفْظِهِ مَا يُوهِمُ أَنَّ ابْنَ عَبَّاسٍ شَهِدَ الْوَقْعَةَ، وَمَا كَانَ ذَلِكَ قَطُّ، فَإِنَّهُ كَانَ إِذْ ذَاكَ طِفْلًا مَعَ أَبِيهِ بِمَكَّةَ. وَالظَّاهِرُ عِنْدِي أَنَّهُ حَكَاهُ عَنْ وَاحِدٍ مِنَ الصَّحَابَةِ مِمَّنْ شَهِدَ أُحُدًا، وَنَسِيَ بَعْضُ الرُّوَاةِ أَنْ يَذْكُرَ مَنْ حَدَّثَ ابْنَ عَبَّاسٍ بِهِ ".
(٤) سَبَقَ الْكَلَامُ عَلَى هَذَا الْخَبَرِ فِيمَا مَضَى ٥٠/٦٨ - ٦٩.