(Originally authored in Arabic by the Egyptian writer and reseacher Dr. Khālid Sa‘d an-Najjār and shared on ar.islamway.net, titled- ‘Zayd bin Al-Khattab’, I changed the title to better suit the article.)
In the Name of Allah, the Most Gracious, the Most Merciful
The Companion Zayd ibn al-Khaṭṭāb ibn Nufayl ibn ‘Amr was the paternal brother of Al-Fārūq ‘Umar ibn al-Khaṭṭāb. He was older than his brother ‘Umar and was among the early Emigrants (Muhājirūn), having embraced Islam before ‘Umar. ‘Umar (may Allah be pleased with him) loved him dearly. The Messenger of Allah (peace be upon him) established a bond of brotherhood between him and Mu‘īn ibn ‘Adī, and both were martyred together at Al-Yamāmah.
Zayd witnessed Badr and all subsequent battles. It is narrated from Nāfi‘, from Ibn ‘Umar, that ‘Umar ibn al-Khaṭṭāb said to his brother Zayd ibn al-Khaṭṭāb on the Day of Uḥud: “Take this shield of mine, my brother.” Zayd replied: “Indeed, I desire martyrdom just as you do.” So, they both left their shields.
Ar-Rajjāl ibn ‘Unfuwah was part of the delegation from Banū Ḥanīfah to the Messenger (peace be upon him). He recited the Qur’an and gained understanding in the religion. The Prophet (peace be upon him) sent him as a teacher to the people of Al-Yamāmah and to sow discord against Musaylimah. However, he became a greater source of fitnah (trial/discord) for Banū Ḥanīfah than Musaylimah himself, as he testified that Muḥammad (peace be upon him) said: “Indeed, Musaylimah has been made a partner with him in the matter of prophethood.” So, they believed him and responded to him, and Musaylimah would defer to his command. He was at the forefront of Musaylimah’s army when the Muslims, led by Khālid ibn al-Walīd (may Allah be pleased with him), fought them. He was killed in this battle, and Allah hastened him to the Fire.
Ibn ‘Umar said: “He was among the best of the delegation in our estimation. He recited Sūrat al-Baqarah and Āl ‘Imrān, and he used to come to Ubayy (bin Ka’b) to recite to him. Then he went to Al-Yamāmah and testified for Musaylimah against the Messenger of Allah (peace be upon him) that he had made him a partner in the matter (of Prophethood) after him!! He thus became a greater source of fitnah for the people of Al-Yamāmah than anyone else, due to what he was known for.”
Rāfi‘ ibn Khadīj said: “Ar-Rajjāl possessed an astonishing degree of humility, adherence to Qur’an recitation, and goodness, as far as we could see. One day, the Messenger of Allah (peace be upon him) came out to us while he was sitting with a group of us and said: ‘One of these men is in the Fire.’ Rāfi‘ said: I looked among the people and saw Abū Hurayrah, Abū Arwā ad-Dawsī, Ṭufayl ibn ‘Amr ad-Dawsī, and Ar-Rajjāl ibn ‘Unfuwah. I kept looking and wondering, saying: ‘Who is this wretched one?!’ When the Messenger of Allah (peace be upon him) passed away, Banū Ḥanīfah reverted. I asked what had happened to Ar-Rajjāl. They said he had been afflicted by fitnah; he was the one who testified for Musaylimah against the Messenger of Allah (peace be upon him) that he had made him a partner in the matter after him. So I said: ‘What the Messenger of Allah (peace be upon him) said is true.'”
The Prophet (peace be upon him) did not like to expose the names of the hypocrites; rather, he concealed them. Ḥudhayfah ibn al-Yamān (may Allah be pleased with him) was the keeper of the Messenger of Allah’s (peace be upon him) secret concerning them. He knew them, and no one else among humanity knew them after the Messenger of Allah (peace be upon him). The Prophet (peace be upon him) had secretly informed him of the names of several of them so that he could monitor them. Therefore, detailed knowledge of their names is not available except for those to whom the Messenger of Allah (peace be upon him) indirectly referred in his speech, as was the case with Ar-Rajjāl ibn ‘Unfuwah, about whom he once said: “Indeed, there is among you a man whose molar tooth in the Fire will be larger than Mount Uḥud.” This prophecy was fulfilled when Ar-Rajjāl apostatized and joined Musaylimah the Liar. His danger to Islam was greater than Musaylimah himself, due to his good knowledge of Islam, the Qur’an, and the Muslims.
When Banū Ḥanīfah apostatized (12 AH) under the leadership of Musaylimah the Liar and at the instigation of Allah’s enemy, Ar-Rajjāl ibn ‘Unfuwah, Abū Bakr (may Allah be pleased with him) dispatched an army to fight them, led by Khālid ibn al-Walīd (may Allah be pleased with him). The number of apostates was 100,000, while the number of Muslims was 21,000. In this epic battle, Zayd ibn al-Khaṭṭāb was martyred.
Zayd ibn al-Khaṭṭāb (may Allah be pleased with him) carried the banner of the Muslims on the Day of Al-Yamāmah. The Muslims were exposed, and Banū Ḥanīfah gained the upper hand over their baggage. Zayd ibn al-Khaṭṭāb began to say: “As for the baggage, there is no baggage! As for the men, there are no men!” Then he started shouting at the top of his voice: “O Allah, I apologize to You for the flight of my companions, and I disavow myself of what Musaylimah and Muḥakkam ibn aṭ-Ṭufayl have brought!” He then firmly grasped the banner, advancing with it into the heart of the enemy, and fought with his sword until he was killed—may Allah have mercy on him. The banner fell, and Sālim, the freed slave of Abū Ḥudhayfah (may Allah be pleased with him), took it. The Muslims said: “O Sālim, we fear that we will be attacked from your side!” He replied: “Wretched is the bearer of the Qur’an if you are attacked from my side!” And he fought until he was martyred.
The memorizers of the Qur’an among the Companions would advise one another, saying: “O people of Sūrat al-Baqarah, magic is broken today!” Thābit ibn Qays, the orator of the Anṣār and their standard-bearer, embalmed himself, put on his shroud, and dug a hole for his feet in the ground up to his shins. He continued to fight, holding the banner firmly in his position, until he was martyred.
Abū Ḥudhayfah said: “Adorn the Qur’an with deeds!” He continued to fight until he was wounded. Among those martyred that day was Ḥazn ibn Abī Wahb al-Makhzūmī, the grandfather of Sa‘īd ibn al-Musayyab. The slogan of the Companions that day was: “Wā Muḥammadāh!” [O Muḥammad!].
(Translator’s Note: It is not authentically proven that the war cry of the Sahabah was ‘Wa Muhammadah’ during the Battle of Yamamah, the historical narrations that mention that are extremely weak, as will be shown later, In sha Allah.)
They endured with unparalleled patience that day until they forced the apostates into the Garden of Death, where Musaylimah and his men took refuge. Al-Barā’ ibn Mālik said: “O assembly of Muslims, throw me over to them inside the garden so I can open its gate for you!” So, they carried him over the shields, lifted him with spears, and threw him into the garden from over its wall. He continued to fight the apostates at its gate until he opened it, and the Muslims entered, achieving victory. Among those who stormed the garden was Abū Dujānah, one of the warriors of the Battle of Badr, who reached Musaylimah and struck him with his sword, killing him. Abū Dujānah’s leg (may Allah be pleased with him) was broken in that engagement, and he later attained martyrdom. Indeed, a great number of Companions were martyred that day; it is said they were seven hundred.
(Translator’s note: Musaylimah was first attacked by a javelin thrown by Wahshi bin Harb [Radi Allahu Anhu] which pierced his chest , it was immediately after this that Abu Dujanah attacked Musaylimah with his sword and killed him.)
‘Umar ibn al-Khaṭṭāb (may Allah be pleased with him) was deeply saddened by the martyrdom of the Companions at Al-Yamāmah, especially his brother Zayd ibn al-Khaṭṭāb. He was also greatly concerned by the killing of the Qur’an memorizers (ḥuffāẓ) among them, such as Sālim, the freed slave of Abū Ḥudhayfah, who was one of the most renowned memorizers of the Qur’an. So, he came to the Caliph Aṣ-Ṣiddīq (may Allah be pleased with him) and said to him: “Indeed, the Companions of the Messenger of Allah (peace be upon him) rushed into battle on the Day of Al-Yamāmah like moths rushing into fire. And the killing has intensified among the people of Al-Yamāmah, especially among the Qur’an reciters (qurrā’) from the Muslims. I fear that the killing of the reciters will intensify in various battles, leading to the loss of many reciters. Therefore, I believe you should order the compilation of the Qur’an.”
It is narrated from ‘Abd ar-Raḥmān ibn Zayd ibn al-Khaṭṭāb that ‘Umar (may Allah be pleased with him), when afflicted by a calamity, would say: “Zayd ibn al-Khaṭṭāb (may Allah be pleased with him) was afflicted, and I endured.” He then saw the killer of his brother Zayd [who was Abū Maryam al-Ḥanafī from Banū Ḥanīfah] and said to him: “Woe to you! You killed a brother for me whom I remember every time the east wind blows.”
It is narrated that ‘Umar ibn al-Khaṭṭāb said to the killer of his brother Zayd ibn al-Khaṭṭāb: “By Allah, I will not love you until the earth loves blood!” The Bedouin killer replied: “Will you then deny me my right, O Commander of the Faithful?” ‘Umar said: “No!” The Bedouin then said: “Only women grieve over love.”
Ibn Abī ‘Awf and ‘Abd al-‘Azīz ibn Ya‘qūb al-Mājishūn both narrated that ‘Umar ibn al-Khaṭṭāb said to Mutammim ibn Nuwayrah: “May Allah have mercy on Zayd ibn al-Khaṭṭāb. If I were able to compose poetry, I would weep for him as you have wept for your brother.”
Mutammim replied: “O Commander of the Faithful, if my brother had died on the same path as your brother died on the Day of Al-Yamāmah, I would never have wept for him.” Upon hearing this, ‘Umar understood and found solace concerning his brother, for whom he had grieved intensely. ‘Umar used to say: “Indeed, the east wind blows and brings the scent of Zayd ibn al-Khaṭṭāb.” Ibn Abī ‘Awf was asked: “Did ‘Umar compose poetry?” He replied: “No, not even a single verse.” [Ibn Sa‘d]
Historians have mentioned that Mālik ibn Nuwayrah died as an apostate. They said: ‘Umar ibn al-Khaṭṭāb met Mutammim ibn Nuwayrah, Mālik’s brother, and ‘Umar asked Mutammim to recite some of the elegies he had composed for his brother. Mutammim recited his poem, which included:
{We were like the two companions of Judhaymah for a long period of time… until it was said they would never part.}
{But when we parted, it was as if Mālik and I… despite our long companionship, had never spent a single night together.}
When ‘Umar heard that, he said: “By Allah, this is a true eulogy! I wish I were skilled in poetry so I could mourn my brother Zayd with verses like those you composed for your brother.”
Mutammim said: “If my brother had died on the path your brother died on, I would not have mourned him.” ‘Umar (may Allah be pleased with him) was pleased by Mutammim’s statement and said: “No one has consoled me for my brother like Mutammim has.”
In another context, Mutammim’s statement came explicitly: “O Commander of the Faithful, your brother died as a believer, while my brother died as an apostate.”
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) said: Abū Mūsā sent some jewelry from Iraq to ‘Umar ibn al-Khaṭṭāb. It was placed before him, and Asmā’ bint Zayd ibn al-Khaṭṭāb was in his lap. She was dearer to him than himself; when her father was killed at Al-Yamāmah, he showed her great affection. She took a ring from the jewelry and placed it on her hand. He turned to her, kissed her, and embraced her. When she became distracted, he took the ring from her hand and threw it back into the jewelry, saying: “Take it away from me.” [Ibn Abī ad-Dunyā]
Among the false claims is that Shaykh Muḥammad ibn ‘Abd al-Wahhāb exhumed the graves of saints (awliyā’). This is a lie. What actually occurred from the Shaykh (may Allah have mercy on him) and his followers was the demolition of structures built over graves, and the mosque erected in the cemetery over the grave they falsely claimed to be that of Zayd ibn al-Khaṭṭāb (may Allah be pleased with him) in Al-Jubaylah in Najd. This is a clear falsehood, for the grave of Zayd (may Allah be pleased with him) and those martyred with him at Al-Yamāmah is not known. Rather, it is known that the martyrs among the Companions of the Messenger of Allah (peace be upon him) were killed during the days of Musaylimah in that valley, and the location of their graves is not known from the graves of others, nor is Zayd’s grave known from any other. Rather, some devils fabricated this, telling people: “This is Zayd’s grave,” and they were thus led astray. People began to visit it from all lands, and large crowds gathered there, asking him to fulfill their needs and relieve their distress. For this reason, the Shaykh demolished that structure over the grave and that mosque in the cemetery, in obedience to what Allah and His Messenger commanded regarding leveling graves and the severe prohibition against building mosques over them, as is known to anyone with even a minimal grasp of knowledge and understanding.
Al-Ḥāfiẓ said in Al-Iṣābah: “Az-Zubayr said: Ibrāhīm ibn Muḥammad ibn ‘Abd al-‘Azīz narrated to me, saying: ‘Abd ar-Raḥmān ibn Zayd ibn al-Khaṭṭāb was born, and he was the most delicate of all newborns [i.e., the smallest and weakest in body]. His grandfather, Abū Lubābah, took him in a cloth and brought him to the Prophet (peace be upon him) and said: ‘I have never seen a newborn smaller in creation than him.’ The Messenger of Allah (peace be upon him) then performed taḥnīk (rubbing a date on the palate), stroked his head, and supplicated for blessings upon him. He said: ‘Thereafter, ‘Abd ar-Raḥmān was never seen among a people except that he surpassed them in height.'”
It is narrated that the Prophet (peace be upon him) stroked the head of ‘Abd ar-Raḥmān ibn Zayd ibn al-Khaṭṭāb when he was young and physically small, and he supplicated for blessings upon him. Consequently, he surpassed men in height and completeness.
‘Abd ar-Raḥmān ibn Zayd ibn al-Khaṭṭāb al-Qurashī, whose mother was Lubābah al-Anṣāriyyah, was born in the fifth year (of the Hijrah). Muṣ‘ab said: He was six years old at the time of the Prophet’s (peace be upon him) death. ‘Umar married him to his daughter Fāṭimah, and Yazīd ibn Mu‘āwiyah appointed him as the governor of Makkah. He died during the governorship of ‘Abdullāh ibn az-Zubayr.
From the progeny of Zayd ibn al-Khaṭṭāb (may Allah be pleased with him) is Imām al-Khaṭṭābī, Abū Sulaymān. He is attributed to Zayd ibn al-Khaṭṭāb (319-388 AH), from the people of Bust [from the lands of Kabul]. He was an Imām, a jurist (faqīh), and a Hadith scholar (muḥaddith), with extensive expertise in Hadith. He was the first to write a commentary on Ṣaḥīḥ al-Bukhārī. Among his works are: A‘lām al-Ḥadīth fī Sharḥ Ṣaḥīḥ al-Bukhārī (Landmarks of Hadith in the Commentary on Ṣaḥīḥ al-Bukhārī), Ma‘ālim as-Sunan fī Sharḥ Sunan Abī Dāwūd (Signposts of the Sunan in the Commentary on Sunan Abī Dāwūd), Gharīb al-Ḥadīth (Unusual Hadith Terms), Risālah fī al-‘Uzlah (Treatise on Seclusion), Sha’n ad-Du‘ā’ (The Significance of Supplication), and Al-Ghunya ‘an al-Kalām wa Ahlih (Sufficiency from Scholastic Theology and its Proponents).
(Compiled and Arranged by-Dr. Khālid Sa‘d an-Najjār, translated into English by Mohammed bin Thajammul Hussain Manna)
It is not authentically proven that the slogan of the Muslims at the battle of al-Yamaamah was “(Wah) Muhammadaah”
Shaykh Saalih Aal ash-Shaykh (may Allah preserve him) said, responding to one who said that al-Haafiz Ibn Katheer mentioned that the slogan of the Muslims at the battle of al-Yamaamah was “Muhammadaah”- I say: Ibn Katheer (may Allah have mercy on him) quoted that in a lengthy report about the campaign, and some of the wording of the storytellers was incorporated in the report. As for this slogan, it was narrated by Ibn Jareer in Tareekh al-Umam wa’l-Mulook (3/293). He said: as-Sirri wrote to me (narrating) from Shu‘ayb, from Sayf, from ad-Dahhaak ibn Yarboo‘, from his father, from a man of Banu Suhaym… and he mentioned a story that included this slogan.
I say: This isnaad is problematic, and I do not think that issues of ‘aqeedah and tawheed and other rulings of sharee‘ah should be taken from books of history. Rather the stories of history are narrated for the purpose of learning lessons from them, and are to be believed in general terms, but not in details. Hence Ahmad ibn Hanbal said: There are three for which there is no definitive proof, and he mentioned al-maghaazi (reports about military campaigns)…
The problem with this isnaad is on three counts:
- Sayf is the son of ‘Umar, the author of al-Futooh and ar-Riddah. He narrated from many unknown narrators. Adh-Dhahabi said in Mizaan al-I‘tidaal (2/255): Mutayyin narrated from Yahya: He (Sayf) is not worth a penny. Abu Dawood said: He is worthless.
Abu Haatim said: He is to be rejected.
Ibn Hibbaan said: He was accused of heresy.
Ibn ‘Adiyy said: Most of his hadiths are odd. End quote.
2. Ad-Dahhaak ibn Yarboo‘: al-Azdi said: His hadith is not sound. I say: He is one of the unknown narrators from whom only Sayf narrated.
3. The unknown status of Yarboo‘ and the Suhaymi man.
Each of these problems on its own would render the hadith da‘eef (weak), so how about when it is narrated by Sayf ibn ‘Umar, when you know what is wrong with him? We ask Allah to keep us safe and sound.
There is nothing strange about Ibn Jareer narrating such weak stories, and many historians after him narrated it. Ibn Jareer (may Allah have mercy on him) said in his introduction to his book Tareekh al-Umam wa’l-Mulook (1/8): Whatever reports we mentioned in this book of mine of stories about the past that the reader may find odd or reprehensible, because he cannot find any way to verify their soundness and they do not make any sense to him, he should realise that this is not because of us; rather it is because of some of those who transmitted it to us. Here we are only transmitting it as we received it.
End quote from Hadhihi Mafaaheemuna by Shaykh Saalih Aal ash-Shaykh, p. 52 (Quote of Shaykh Saalih Aal ash-Shaykh taken from islamqa.info)
Saheehus-Seerah 