Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (6/1168)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

Thus he said, “from ʿĀʾishah,” thereby connecting it to her. I think this came from Muḥammad ibn Yūsuf, namely al-Firyābī. He was trustworthy and virtuous, and a close associate of Sufyān—that is, al-Thawrī. Nevertheless, Ibn ʿAdī and others criticized some of his narrations from him. I therefore fear that his connecting this chain is among what they criticized, in which case it would be anomalous for contradicting those routes that transmitted it with the Companion omitted. Or else the error may lie with one of those below him in the chain, for they come after him in transmission.

After this clarification and investigation, I do not consider Ibn ʿAbd al-Barr’s categorical attribution of this report to al-Ṣiddīq in al-Tamhīd (5/278) to be correct: “It has been reported from Abū Bakr al-Ṣiddīq that he disapproved of healing incantations not based on the Book of Allah; this is the view held by the scholars. Yet he permitted a Jewish woman to perform healing incantations for ʿĀʾishah using the Book of Allah!”

Moreover, it is inconceivable that al-Ṣiddīq would ask a Jewish woman to perform healing incantations for ʿĀʾishah, just as it is inconceivable that he would ask her to supplicate for her. Healing incantation is undoubtedly a form of supplication, for Allah, Most High, says:

“The supplication of the disbelievers is only in error.”

The matter becomes even more objectionable when one considers that what is meant by “the Book of Allah” is the Noble Quran, for she did not believe in it or in its supplications. If the Torah is intended, then this too is something that could not have come from al-Ṣiddīq, since he knew with certainty that the Jews had corrupted, altered, and changed it.

2973 — “Whenever he wished to marry off one of his daughters, he would sit by her private chamber and say: ‘So-and-so is seeking the hand of so-and-so’—naming her and naming the man seeking her hand. If she remained silent, he married her to him; but if she disliked it, she would tap the curtain, and when she tapped it, he would not marry her to him.”

It is narrated on the authority of ʿĀʾishah, Abū Hurayrah, and Anas ibn Mālik.

كذا قال: " عن عائشة "، فوصله عنها، وأظن أنه من محمد بن يوسف، وهو الفريابي. وهو ثقة فاضل ملازم لسفيان، وهو الثوري، ومع ذلك فقد تكلم ابن عدي وغيره في بعض حديثه عنه، فأخشى أن يكون وصله لهذا الإسناد مما تكلموا فيه، فيكون شاذا لمخالفته لتلك الطرق التي أرسلته، أو يكون الخطأ ممن دونه، فإنهم دونه في الرواية. بعد هذا البيان والتحقيق لا أرى من الصواب قول ابن عبد البر في " التمهيد " (٥ / ٢٧٨) جازما بنسبته إلى الصديق: " وقد جاء عن أبي بكر الصديق كراهية الرقية بغير كتاب الله، وعلى ذلك العلماء، وأباح لليهودية أن ترقي عائشة بكتاب الله "! ثم إنه من غير المعقول أن يطلب الصديق من يهودية أن ترقي عائشة، كما لا يعقل أن يطلب منها الدعاء لها، والرقية من الدعاء بلا شك، فإن الله ﷿ يقول: * (وما دعاء الكافرين إلا في ضلال) *. ويزداد الأمر نكارة إذا لوحظ أن المقصود بـ " كتاب الله " القرآن الكريم، فإنها لا تؤمن به ولا بأدعيته. وإن كان المقصود التوراة، فذلك مما لا يصدر من الصديق، لأنه يعلم يقينا أن اليهود قد حرفوا فيه، وغيروا وبدلوا. ٢٩٧٣ - " كان إذا أراد أن يزوج بنتا من بناته جلس إلى خدرها، فقال: إن فلانا يذكر فلانة - يسميها، ويسمي الرجل الذي يذكرها - فإن هي سكتت، زوجها، أو كرهت نقرت الستر، فإذا نقرته لم يزوجها ". روي من حديث عائشة وأبي هريرة وأنس بن مالك.