Jami' at-Tirmidhi 3511

Translation

“When a calamity strikes one of you, then let him say: ‘Indeed, to Allah we belong and to Him we shall return. O Allah, I seek reward with You for my affliction, so reward me for it, and replace it for me with something better (Innā lillāhi wa innā ilaihi rājiʿūn, Allāhumma ʿindaka aḥtasibu muṣībatī fa’jurnī fīhā wa abdilnī minhā khair).’” When the time of death was near Abu Salamah, he said: ‘O Allah, replace me for my wife, with better than me.” So when he died, Umm Salamah said: “Indeed, to Allah we belong and to Him we shall return. I seek reward with Allah for my affliction, so reward me for it.”

Notes

• قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ وَرُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ هَذَا الْوَجْهِ عَنْ أُمِّ سَلَمَةَ عَنِ النَّبِيِّ ﷺ وَأَبُو سَلَمَةَ اسْمُهُ عَبْدُ اللَّهِ بْنُ عَبْدِ الأَسَدِ

• فَلَمَّا احْتُضِرَ أَبُو سَلَمَةَ قَالَ اللَّهُمَّ اخْلُفْ فِي أَهْلِي خَيْرًا مِنِّي فَلَمَّا قُبِضَ قَالَتْ أُمُّ سَلَمَةَ: [quran sura="2" aya_start="156" aya_end="156"]( إنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ )[/quran] عِنْدَ اللَّهِ احْتَسَبْتُ مُصِيبَتِي فَأْجُرْنِي فِيهَا. قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وَرُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ هَذَا الْوَجْهِ عَنْ أُمِّ سَلَمَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم وَأَبُو سَلَمَةَ اسْمُهُ عَبْدُ اللَّهِ بْنُ عَبْدِ الأَسَدِ

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.

• al-Tirmidhi

  حسن غريب

  machine translationGood and gharīb (ḥasan gharīb). Report a problem

  in جامع الترمذي, p. 3860
• al-Tirmidhi

  حسن غريب من هذا الوجه

  machine translationGood and gharīb (ḥasan gharīb) by this route. Report a problem

  in جامع الترمذي, p. 3860
• 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 جامع الترمذي, p. 3860
• al-Tirmidhi

  غريب من هذا الوجه

  machine translationStrange (gharīb) from this route. Report a problem

  in جامع الترمذي, p. 3860

Narrators

1. 1
   ʿAbdullāh b. ʿAbd al-Asad b. Hilāl al-Badrī

   among the forerunners in Islam; fought at Badrd. 3 AH, or 4 AH
   عَبْدُ اللهِ بْنُ عَبْدِ الْأَسَدِ بْنِ هِلَالٍ الْبَدْرِيُّكان من السابقين ، شهد بدرا
   عن
2. 2
   Umm Salamah Hind bt. Abū Umayyah

   Mother of the Believers (Umm al-Muʾminīn)d. 59 AH, or: 61 AH, or: 62 AH
   أُمِّ سَلَمَةَأم المؤمنين
   عن
3. 3
   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
   عُمَرَ بْنِ أَبِي سَلَمَةَصحابي صغير
   عن
4. 4
   Thābit al-Bunānī

   trustworthy (thiqah), devout (ʿābid)d. 122 AH, or 123 AH, or 126 AH, or 127 AH, or 129 AH
   ثَابِتٍثقة 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
   حدثنا
6. 6
   ʿAmr b. ʿĀṣim

   truthful (ṣadūq), there is something in his memoryd. 213 AH
   عَمْرُو بْنُ عَاصِمٍصدوق في حفظه شيء
   حدثنا
7. 7
   Ibrāhīm b. Yaʿqūb

   trustworthy (thiqah), ḥāfiẓ, accused of Naṣb (hostility to ʿAlī)d. after 244 AH, or 256 AH, or 259 AH
   إِبْرَاهِيمُ بْنُ يَعْقُوبَثقة حافظ ، رمي بالنصب
   حدثنا
8. 8
   al-Tirmidhī

   trustworthy, a memorizer (thiqah ḥāfiẓ)d. 279 AH, in Ikmāl al-Tahdhīb: 275 AH
   التِّرْمِذِيُّثقة حافظ

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

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