Musnad Ahmad 26697

Translation

✧ Whoever is afflicted by a calamity should say: ‘We belong to God and to Him we return. O God, with You I seek recompense for my calamity, so reward me in it and replace it for me with something better than it.’ When Abū Salamah died, I said it, and every time I reached ‘and replace it for me with something better than it,’ I said to myself: Who is better than Abū Salamah? Then I said it. When her waiting period ended, Abū Bakr sent to her to propose marriage, but she did not marry him. Then the Messenger of God ﷺ sent ʿUmar b. al-Khaṭṭāb to her to propose on his behalf. She said, “Tell the Messenger of God ﷺ that I am a jealous woman, and I am a woman with children, and none of my guardians is present.” He came to the Messenger of God ﷺ and mentioned that to him. He said, “Return to her and say: As for your saying that you are a jealous woman, I will supplicate God, Mighty and Majestic, and He will remove your jealousy. As for your saying that you are a woman with children, your children will be taken care of. As for your saying that none of your guardians is present, there is none of your guardians, present or absent, who would dislike that.”

Grades by grader

What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

• Dāraquṭnī

  يرويه ثابت البناني واختلف عنه فرواه جعفر بن سليمان الضبعي وزهير بن العلاء عن ثابت عن ابن عمر بن أبي سلمة عن أم سلمة وخالفه حماد بن سلمة رواه عن ثابت عن ابن عمر بن أبي سلمة عن أبيه عن أم سلمة وقال سليمان بن المغيرة عن ثابت عن ابن أم سلمة ولم يسمه عن أم سلمة وقول حماد بن سلمة أشبهها بالصواب

  machine translationThābit al-Bunānī narrates it, and there is disagreement about it from him. Jaʿfar b. Sulaymān al-Ḍubaʿī and Zuhayr b. al-ʿAlāʾ narrated it from Thābit, from Ibn ʿUmar b. Abī Salamah, from Umm Salamah. Ḥammād b. Salamah differed from them: he narrated it from Thābit, from Ibn ʿUmar b. Abī Salamah, from his father, from Umm Salamah. Sulaymān b. al-Mughīrah said: from Thābit, from the son of Umm Salamah, without naming him, from Umm Salamah. The report of Ḥammād b. Salamah is the closest of them to being correct. Report a problem

  in مسند أحمد, p. 27286
• Taḥāwī

  بغير ذكر منه أبا سلمة في ذلك وبقية هذا الحديث على مثل حديث حماد بن سلمة في متنه سواء فكان الذي في هذا الحديث من عقد عمر ابنها عليها التزويج وليس بولي لها لأنه كان طفلا هو على معنى ما كان من رسول الله صلى الله عليه وسلم في تزويجه ميمونة وعلى أنه لما لم يكن لأم سلمة ولي حاضرها وأمرها إلى رسول الله صلى الله عليه وسلم فيحتمل أن يكون جعل إليها أن تجعل ذلك إلى من رأت فجعلته إلى ابنها واحتمل أن تكون فعلت ذلك ابتداء فقبله رسول الله صلى الله عليه وسلم من ابنها فكان ذلك إمضاء منه له وفي هذا الباب من الفقه دليل على أن عقود الصبيان للأشياء بأمور البالغين جائزة كما يقول أبو حنيفة وأصحابه لأن عمر بن أبي سلمة كان صغيرا يوم عقد التزويج على أمه وقد قبله رسول الله صلى الله عليه وسلم فقال قائل عسى أن يكون عمر كان بالغا يومئذ فكان جوابنا له في ذلك أن في حديث أم سلمة الذي ذكرنا ما قد نفى ذلك بقولها للنبي صلى الله عليه وسلم ليس أحد من أوليائي شاهدا لأنه لو كان بالغا لكان من أوليائها إما بأن يكون لأنه ابنها كما يقوله من أهل العلم منهم أبو يوسف وإما لأنه ابن ابن عمها فكان وليا لا محالة ففي ترك النبي صلى الله عليه وسلم إنكاره قولها ذلك ما قد دل على أنه غير بالغ وقد دل على ذلك أيضا ما قد ذكرناه فيما تقدم منا في كتابنا هذا من حديث حماد بن زيد عن هشام بن عروة عن أبيه عن عبد الله بن الزبير قال كنت أنا وعمر بن أبي سلمة في أطم حسان فكان يتطأطأ لي فأنظر وأتطأطأ له فينظر فقلت لأبي إني قد رأيتك تجول حينئذ فقال يا بني لقد كان جمع النبي عليه السلام في ذلك لي أبويه ففي ذلك ما قد دل على أنه كان صغيرا وقد زعم بعض أهل العلم بالأنساب أنه من المولودين بأرض الحبشة والله أعلم بحقيقة ذلك فقال قائل وأي عقد يجوز من الصبي وهو ممن لا أمر له في ذلك في نفسه فهو بأن لا يكون له أمر في غيره أولى وهو مما يحتج به من ذهب إلى معنى قول الشافعي في هذا المعنى وجوابنا له في ذلك أن ما كان من أمور الصبيان فلم يجعل كلها كلا أمور وكيف يكون ذلك كذلك والمحتج علينا بهذه العلة ممن يخير الصبي إذا بلغ سبع سنين وأمه مطلقة بين أبيه وأمه ويروى في ذلك ما روي مما تقدمت روايتنا له فيما تقدم من كتابنا هذا ولم يجعل رسول الله صلى الله عليه وسلم له الخيار إلا ولاختياره حكم وفي هذا ما قد أجمع المسلمون عليه في الصبي إذا كانت عليه يد وهو ممن لا يعبر عن نفسه فقال ذو اليد عليه هو عبدي ثم بلغ الصبي فرفع ذلك أن رفعه إياه كلا رفع وأنه عبده وأنه لو كان يعبر عن نفسه إلا أنه غير بالغ فدفع ذلك عن نفسه وادعى لها الحرية أن القول قوله ولقد قال مالك بن أنس في وصية اليفاع الذي لم يبلغ إنها جائزة وروى في ذلك ما قد رواه فيه ولم يجعلها كلا وصية لتقصيره عن البلوغ وقد روي عن رسول الله صلى الله عليه وسلم في أمر عبد الله بن جعفر ما قد وكد ما قد ذهبنا إليه

  machine translationwithout his mentioning Abū Salamah in it, and the rest of this hadith is exactly like the hadith of Ḥammād b. Salamah in its text. What is in this hadith, namely ʿUmar, her son, contracting the marriage for her though he was not her guardian because he was a child, is along the lines of what the Messenger of God ﷺ did in his marriage to Maymūnah. And since Umm Salamah had no guardian present, and her affair was with the Messenger of God ﷺ, it is possible that he gave her the choice to entrust that to whomever she saw fit, so she entrusted it to her son. It is also possible that she did that on her own initiative and the Messenger of God ﷺ accepted it from her son, so that was his confirmation of it. In this chapter there is a jurisprudential proof that the contracts of children concerning matters of adults are valid, as Abū Ḥanīfah and his companions say, because ʿUmar b. Abī Salamah was young on the day he contracted the marriage for his mother, and the Messenger of God ﷺ accepted it from him. Someone may say: perhaps ʿUmar was an adult at that time. Our answer to him is that in the hadith of Umm Salamah which we mentioned there is what refutes that, in her saying to the Prophet ﷺ: none of my guardians is present. For had he been an adult he would have been one of her guardians, either because he was her son, as some of the scholars say, among them Abū Yūsuf, or because he was the son of her cousin, and so he would inevitably have been a guardian. So the Prophet's ﷺ not rejecting her statement indicates that he was not an adult. Also indicating that is what we mentioned earlier in this book of ours from the hadith of Ḥammād b. Zayd, from Hishām b. ʿUrwah, from his father, from ʿAbdullāh b. al-Zubayr, who said: I and ʿUmar b. Abī Salamah were in the fortress of Ḥassān; he would bend down for me so I could look, and I would bend down for him so he could look. I said to my father: I saw you moving about then. He said: My son, on that day the Prophet ﷺ combined his two parents for me. In that is what indicates that he was young. Some genealogists have claimed that he was among those born in the land of Abyssinia, and God knows best the truth of that. Then someone may say: what contract is valid from a child, when he has no authority over his own affairs, so he is all the more without authority over another's? This is among the arguments used by those who hold the view of al-Shāfiʿī on this matter. Our answer is that the affairs of children are not all to be considered as nothing. How could that be, when the one arguing against us with this reason is one who gives a child of seven years the choice between his father and his mother when his mother has been divorced, and reports in that what was reported, which we narrated earlier in this book? The Messenger of God ﷺ only gave him the choice because his choice carries weight. Also in this is what the Muslims have agreed upon regarding a child under someone's control who cannot speak for himself: the one controlling him says, 'He is my slave,' then the child reaches maturity and rejects that; his rejection counts for something, and he is his slave. And if he could speak for himself though he was not yet an adult, and he rejected that and claimed freedom for himself, his word would be accepted. Mālik b. Anas said that the bequest of a youth who has not reached maturity is valid, and he reported in that what he reported, and did not consider it as no bequest because of his falling short of maturity. And it has been reported from the Messenger of God ﷺ in the matter of ʿAbdullāh b. Jaʿfar what confirms what we have held. Report a problem

  in مسند أحمد, p. 27286

Narrators

1. 1
   Umm Salamah Hind bt. Abū Umayyah

   Mother of the Believers (Umm al-Muʾminīn)d. 59 AH, or: 61 AH, or: 62 AH
   أُمُّ سَلَمَةُ هِنْدُ بِنْتُ أَبِي أُمَيَّةَأم المؤمنين
   عن
2. 2
   ʿUmar b. Abī Salamah al-Makhzūmī

   Young Companion (ṣaḥābī)d. 83 AH, also said: killed with ʿAlī on the Day of the Camel, which is baseless; said by al-Mizzī
   أَبِيهِصحابي صغير
   عن
3. 3
   Ibn ʿUmar b. Abī Salamah

   acceptable (maqbūl)
   ابْنُ عُمَرَ بْنِ أَبِي سَلَمَةَمقبول
   حدثني
4. 4
   Thābit al-Bunānī

   trustworthy (thiqah), devout (ʿābid)d. 122 AH, or 123 AH, or 126 AH, or 127 AH, or 129 AH
   ثَابِتٍ الْبُنَانِيِّثقة عابد
   عن
5. 5
   Ḥammād b. Salamah

   trustworthy (thiqah), devout (ʿābid), the most reliable of people in narrating from Thābit; his memory changed towards the end of his lifed. 167 AH, or 165 AH.
   حَمَّادُ بْنُ سَلَمَةَثقه عابد ، أثبت الناس في ثابت ، وتغير حفظه بآخره
   أخبرنا
6. 6
   Yazīd b. Hārūn

   Trustworthy (thiqah), meticulous (mutqin), devout (ʿābid).d. 206 AH.
   يَزِيدُ بْنُ هَارُونَثقة متقن عابد .
   حدثنا
7. 7
   Aḥmad b. Ḥanbal

   Trustworthy (thiqah), a memorizer (ḥāfiẓ), a jurist (faqīh), an authority (ḥujjah).d. 241 AH, Abū Umayyah Muḥammad b. Ibrāhīm al-Ṭarsūsī said: 242 AH, and no one followed him in his view
   أحمد بن حنبلثقة حافظ فقيه حجة

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.