Chapter Three – Further incidents exposing the Nasibism and hooligan mentality of Khalid

 

In this chapter, we will cite some incidences which shall unveil the picture as to what kind of brutal and inhuman traits Khalid bin Walid possessed.

Khalid legitimized his junior officer’s rape of a woman captured in war

Imam Bayhaqi records the following incident involving the two best mates, Khalid bin Walid and Dharar bin al-Auwzwar:

Abu al-Hussain bin al-Fadhl al-Qatan narrated from Abdullah bin Jaffar bin Darestweh from Yaqub bin Sufyan from al-Hassab bin Rabee from Abdullah bin al-Mubarak from Kahmas from Harun bin Al-Asam who said: Umar bin al-Khatab may Allah be pleased with him sent Khalid bin al-Walid in an army, hence Khalid sent Dharar bin al-Auwzwar in a squadron and they invaded a district belonging to the tribe of Bani Asad. They then captured a pretty bride, Dharar liked her hence he asked his companions to grant her to him and they did so. He then had sexual intercourse with her, when he completed his mission he felt guilty, and went to Khalid and told him about what he did. Khalid said: ‘I permit you and made it lawful to you.’ He said: ‘No not until you write a message to Umar’. (Then they sent a message to Umar) and Umar answered that he (Dharar) should be stoned. By the time Umar’s message was delivered, Dharar was dead. (Khalid) said: ‘Allah didn’t want to disgrace Dharar’
 Sunan al-Bayhaqi, Volume 2 page 365 Tradition 18685

Abu al-Hussain ibn al-Fadhl al-Qatan: Dahabi said: ‘There is an agreement about his authenticity’ (Siar alam alnubala, v17 p331). Abdullah bin Jaffar bin Darestweh: Dahabi said: ‘Thiqah’ (Siar alam alnubala, v15 p531). Yaqub bin Sufyan: Dahabi said: ‘Thiqah’ (Al-Kashif, v2 p394). Al-Hassan bin al-Rabee: Dahabi said: ‘Hujja’ (Siar alam alnubala, v10 p399). Abdullah bin al-Mubarak: Dahabi said: ‘Sheikh ul Islam’ (Tazkirat al-Hufaz, v1 p274). Kahmas bin al-Hassan: Dahabi said: ‘Thiqah’ (Al-Kashif, v2 p150). Harun bin al-Asam: Imam Ibn Haban included him in his book of Thiqah narrators (al-Thuqat, v5 p508).
The same incident has also been recorded by another chain i.e Abu Nasr bin Qutada from Abu al-Fadhl bin Khamirewh from Ahmad bin Najdah from al-Hassan bin Rabee from Abdullah bin al-Mubarak from Kahmas from Harun bin Al-Asam.
 
 We learn following things from the tradition:
  1. The beautiful woman captured by Khalid’s friend Dharar (according to the tradition) appears to have been a newly wedded bride.
  2. She came into the possession of Dharar’s colleagues, he was infatuated by her, his colleagues handed her to him, and he slept with her.
  3. In Islam, a woman captured at war doesn’t become lawful to someone until she performs Istebra (waiting period). Below we will cite the exact rulings about Istebra for our readers.
    Shaykh Abu Bakr Ahmed bin Ali Jasas Razi (d. 370) records in Ahkam al-Quran, Volume 3 page 587:

 

واتفق الفقهاء على جواز وطء المسبية بعد الاستبراء

The scholars agreed on the permissibility of having sexual intercourse with the captured woman after performing Istebra.

If it is said that the woman captured were Murtad and were disbelievers, that too would not lessen the heinous crime (Haram) committed by Dharar legitimized by Khalid, rather the punishment will be more serious. Imam Nawawi records in his authority work Al-Minhaj, Volume 10 page 34:

أن المسبية من عبدة الأوثان وغيرهم من الكفار الذين لا كتاب لهم لا يحل وطؤها بملك اليمين حتى تسلم فما دامت على دينها فهي محرمة

The captured woman from the pagans and other kinds of disbelievers who don’t have a book, it is not permissible to have sexual intercourse with her as ‘right hand possess’ until she converts to Islam, as long she is on her religion (paganism) she is unlawful.

  1. Despite this, Dharar’s lust sex drive made him unable to decipher between Halal and Haram, he immediately raped her.
  2. Later on, with sexual tension released, Dharar exhibited guilt and sought the counsel of his noble senior officer Khalid.
  3. Since Khalid was himself brutal murderer and fornicator, he sanctioned the rape committed by Dharar, rather than applying the Islamic punishment on him. It is fascinating that he took the position of the prophet by ‘making’ something Halal for a person, and that too, an act which any religion would deem impermissible. What have him the legal Islamic mandate to deem rape halal?
  4. The duty of Khalid was to implement the Islamic punishment, in accordance with the following verse of the Holy Qur’an (005.045):
    And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds; but he who foregoes it, it shall be an expiation for him; and whoever did not judge by what Allah revealed, those are they that are the unjust.
  5. Upon receipt of this incident, Umar ruled that Dharar be stoned, which is the Islamic punishment for fornication, but by that time, Dharar was already dead.

By now, our readers will realize the motives behind war for Khalid and his fellow hot blooded males was to acquire riches and ravage beautiful women. The above incident and that of Malik bin Nuwayrah attests to this fact. The nature of ‘victories’ achieved by Khalid & Co that Nawasib have pride in, have been unveiled. Despite this, these Sahabah worshippers still blindly praise such thugs as they were ‘Sahabah’, issues such as killing Muslims, raping their women and personally taking the position of the Prophet by deeming an act as halal, have no negative bearing on these individuals, they remain just, truthful men that deserve respect! Shame on these people, we just don’t understand what audacity they have to invite us to embrace a school of thought that praises, defends and loves murderers and rapists!

Khalid unjustly fought Tulaiha bin Khuwaild

We would like our readers to recall the incident of Malik bin Nuwayrah we cited from Ibn Shazan in the previous chapter because the causes linked to the murder of Tulaiha are similar to those of Malik bin Nuwayrah’s. Prior to the campaign that culminated in the murder of Malik bin Nuwayrah, Abu Bakr had launched a similar campaign against a person called Tulaiha, who (like Malik) rejected the illegitimate caliphate of Abu Bakr. Abu Bakr deemed it paramount that this opponent be silenced, he connoted a claim that Tulaiha had claimed Prophethood for himself, and should hence be killed. This task was also given to his loyal pet Khalid bin Walid. The present day Nawasib would no doubt make feeble attempts to support the allegation of Abu Bakr against Tulaiha with the help of some weak narrations, but for our open minded readers, let us cite the words of the reliable Sunni historian, Ibn Atham (d. 314 H), who in his book Al-Fatuh, page 14 records:

وجعلت بنو أسد وغطفان وفزارة يقاتلون بين يدي طليحة بن خويلد أشد القتال وهم ينادون لا نبايع أبا الفصيل يعنون أبا بكر الصديق رضي الله عنه

Bani Asad, Ghatfan and Faraza (tribe) fought sternly in Tulaiha bin Khawaild’s army and they stated: ‘We wont give baya to Abu al-Fasil that referred to Aba Bakr al-Sidiq (ra)’

Imam of Ahle Sunnah Ibn Habban has also testified to this in his authority work Al-Thuqat Volume 2 page 167:

وكانت بنو فزارة وأسد يقولون والله لا نبايع أبا الفصيل يعنون أبا بكر

Bani Fazara and Asad used to say: ‘By Allah, we don’t give baya to Aba al-Fasil, by it they meant Aba Bakr.

Aba al-Fasil means a person who has’nt any merit.

Khalid exhibited his ‘bravery’ towards women

Imam of Nawasib Ibn Kathir records in Sirah al-Nabawyiah, Volume 3 page 638:

Ibn Ishaq said: ‘Some of our companions narrated that Allah’s Messenger (s) passed by a woman who had been killed by Khalid bin al-Walid, the people were gathered around her, then He (s) said to some of his companions: ‘Go after Khalid and say to him: ‘Allah’s Messenger orders you not to kill a child, woman, or slave.’
 Sirah al-Nabayiah, Volume 3 page 638

Imam Ahmed records a tradition in his Musnad:

Rabah bin al-Rabee said: Handhala al-Katib marched with Allah’s messenger to a battle and Khalid bin al-Walid was at the front, then Rabah and the companions of Allah’s Messenger passed by and killed a woman, who had been killed by the front troops. They stopped and stared at her and wondering of her looks, until Allah’s Messenger (s) arrived, they then moved away (to let the Prophet pass) then Allah’s Messenger (s) stood next to her and said: ‘She wasn’t a warrior’. Then He (s) said to some one: ‘Go to Khalid and tell him to not to kill children or slaves’.
 Musnad Ahmad, Volume 3 page 488 Tradition 16035

Hadith has been declared as ‘Sahih le Gheryu’ by Shaykh Shoib al-Arnaut in the margin of  Munad Ahmed and another margin writer of Musnad Ahmed namely Shaykh Hamza Ahmed Zain has declared it ‘Sahih’.  the book. Hakim recorded it in Al-Mustadrak Hadith 2565 and declared it ‘Sahih according to standards of Bukhari and Muslim’ and Dhahabi echoed the same. Al-Albaani declared it ‘Hasan Sahih’ in Sunan Abu Daud Hadith 2669. 

The butchery committed by Khalid towards the tribe of Jadhima

The following incident will also give a sketch to our readers about Khalid bin Walid inhumane characteristics. We read in Sahih al Bukhari Volume 5, Book 59, Number 628:

Narrated Salim’s father:
The Prophet sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could not express themselves by saying, “Aslamna (i.e. we have embraced Islam),” but they started saying “Saba’na! Saba’na (i.e. we have come out of one religion to another).” Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of us his Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, “By Allah, I will not kill my captive, and none of my companions will kill his captive.” When we reached the Prophet, we mentioned to him the whole story. On that, the Prophet raised both his hands and said twice, “O Allah! I am free from what Khalid has done.”

It should be noted that Khlid was sent by the Prophet (s) to invite people to Islam not to kill them. Despite this Khalid personally killed those he was unable to convince to embrace the faith, and asked his collegues to likewise kill those that they had captured, and on what grounds? Just for fun! Thank god his colleagues adopted sense and opted to ustilise their humanity, and rejected these orders that later on turned out to be the correct decision as the Holy Prophet (s) in automatically distanced himself from the brutality committed by Khalid. Are these the types of acts these Nawasib evidence as the ‘bravery’ of Khalid? Ofcourse Ansar.Org put this tragedy down to a mere mistake, they state:

When the news of their execution reached Rasulullah r he lifted his hands and said, “O Allah, I dissociate myself from what Khalid has done.”8 Although Rasulullah r dissociated himself from the haste Khalid made himself guilty of, he did not punish him, since it was an error in judgement on his part. A very regrettable error it was, but it was still an error.

The reality is this was more than just an error of judgement, it was a calculated cold blooded murder of Muslims, merely to settle some old scores. We shall seek to evidence this through the testimony of the Sahaba themselves…

The Sahabi Abdulrahman ibn Auf exposed Khalid bin Walid’s actual motive behind slaughtering the Muslims of Bani Jadhima

It is interesting that Ansar.Org rely on Sahih al Bukhari to narrate the Bani Jadhimamassacres, that in reality provides a heavily edited version of the event, so as to intentionally portray Khalid bin Walid as the victim of a mere understanding. If we look at another tradition we can better understanding the reality behind this tragedy that in turn exposes the true nature of this war criminal:

“Abu Bakr Muhammad bin Abdulbaqi from al-Hassan bin Ali from Abu Umar Muhammad bin Abbas from Abdulwahab bin Abi Haya from Muhammad bin Shuja from Muhammad bin Umar from- Abdullah bin Yazid from Eas bin Salamah narrated from his father that when Khalid bin al-Walid came to the Prophet (s) after what he had done to the tribe of Jadhima, Abdurrahman bin Auf discredited Khalid on his deed and said: ‘Oh Khalid, you adopted the manner of Jahiliyah and killed them to avenge your uncle al-Fakeh, may Allah curse you.’ Then Umar bin al-Khatab supported him against Khalid. Khalid said: ‘I avenged your father.’ Abdulrahman ibn Auf said: ‘By Allah, you have lied, I killed the killer of my father with my own hands and Uthman bin Affan is witness to that’. Then he (Abdulrahman) looked at Uthman and said to him: ‘I appeal to you by Allah, do you witness that I killed my father’s killer?’ Uthman said: ‘Yes.’ Then Abdulrahman said: ‘Oh Khalid, shame on you, even if I didn’t kill the killer of my father, would you kill Muslims to take avenge my father?’ Khalid said: ‘Who told you that they were Muslims!’ (Abdulrahman said): ‘All the soldiers testify that you saw them building mosques and testifying that they were Muslims, and then you struck them with the sword.’ (Khalid) said: ‘I had received a message from Allah’s messenger to invade them, therefore I attacked them on the orders of the Prophet (s)’. Abdulrahman said: ‘You have attributed a lie to Allah’s messenger.’ Then (Khalid) became rude with Abdulrahman and Allah’s Messenger became angry and turned his face from Khalid because of what he did to Abdurrahman…”
 Tarikh Ibn Asakir, Volume 16 page 234

Muhammad bin Abdulbaqi: Dahabi said: ‘Musnad of his time’ (Siar alam alnubala, v20 p23), Albaani said: ‘Thiqah’ (Silsila Daeefa, v4 p361). Al-Hassan bin Ali al-Johari: Dahabi said: ‘Seduq’ (Siar alam alnubala, v18 p68), Khatib Baghdadi said: ‘Thiqah’ (Tarikh Baghdad, v7 p393). Muhammad bin Abbas bin Hayweh: Dahabi said: ‘Thiqah’ (Siar alam alnubala, v16 p409), Khatib Baghdadi said: ‘Thiqah’ (Tarih Baghdad, v3 p121). Abdulwahab bin Isa bin Abi Haya: Darqutni said: ‘Thiqah’ (Tarikh al-Islam, v23 p585), Khatib Baghdadi said: ‘Seduq’ (Tarikh Baghdad, v11 p30). Muhammad bin Shuja: Dahabi said: ‘Thiqah’ (Siar alam alnubala, v20 p74), Ibn Naja said: ‘Seduq’ (Al-Wafi bil Wafyat, v3 p123). Muhammad bin Umar Waqidi. Abdullah bin Yazid: Ibn Hanbal said: ‘Thiqah’ (Al-Elal, v2 p484), Yahya ibn Moin said: ‘Thiqah’ (Tarikh ibn Moin, v1 p155). Eas bin Salamah: Ibn Hajar said:‘Thiqah’ (Taqrib al-Tahdib, v1 p114), Albaani said:‘Thiqah’ (Erwa al-Ghalil, v5 p55). Salamah bin al-Akwa: A Sahabi.

This reference debases whatever defenses Nawasib offer for Khalid bin Walid’s slaughter of the Bani Jadhima. If the Shi’a had accused Khalid bin Walid of utilizing the methods of jahilyya then Nawasib would quickly attack us for slandering a ‘son of Islam’, so what is their opinion here? The accusations leveled against Khalid ibn Walid are not made by the Rafidha; they are made by an esteemed Sahabi accusing Khalid of settling old scores by using the methods of jahiliya. Let us not forget that this is not merely the opinion of a normal Sahabi, Abdurrahman bin Auf is he who (according to Sunni traditions) was of the ten Sahaba guaranteed paradise. Are the Ahle Sunnah not prepared to accept the testimony of a truthful paradise bound Sahabi? He says explicitly that Khalid killed Muslims because they had murdered his uncle. Then we have Umar ibn al Khattab and Uthman bin Affan also supporting Abdurrahman bin Auf, so we now have three renowned Sahaba having a unified voice against Khalid ibn Walid.

Ansar.Org had sought solace in suggesting that Khalid slaughtered these tribesman on account of a misunderstanding in Arabic grammar, Abdurrahman bin Auf exposing a more chilling reality. Whilst Bulhari as happy in producing this narration that gave Khalid a potential defence, this tradition rips such a defence to shreds. That is because we have the testimony of all the Sahaba participants that accompanied Khalid ibn Walid attested that the tribe were believers, and this before they were slaughtered. Abdurrahman conveys the stance of the others as follows:

‘All the soldiers testify that you saw them building mosques and testifying that they were Muslims, and then you struck them with the sword.’

We now have the witness testimony of scores of Sahaba that prove that there was no honest mistake on the part of Khalid, it was cold blooded unjustified slaughter, done merely to avenge an old tribal killing.

‘I had received a message from Allah’s messenger to invade them, therefore I attacked them on the orders of the Prophet (s)’.

We know that this is not the case, Khalid had been asked by the Prophet (s) to invite the people to Islam, not to slaughter them. It is indeed atrocious that he sought to justify his sin, by claiming he was merely enforcing the directive of the Prophet (s). This lie was immediately refuted by Abdurrahman bin Auf who said:

‘You have attributed a lie to Allah’s messenger’.

The implications for attributing a lie to the Prophet (s) are clearly set out in the Sunnah. We read this Hadith in Ibn Majah that has been authenticated by Shaikh Al-Baani in Sahih Sunan Ibn Majah vol.1, p.7, no.12.

Abdullah Ibn Masoud (radhi allahu anhu) reported on the authority of his father, that Allah’s Messenger (sallallahu alaihi wa-sallam) said: “He, who deliberately attributes a lie to me, let him take his seat in the Hell-Fire.”

When Khalid bin Walid attributed such a serious lie to the Prophet (s) where does that leave his credibility in Islam? The Ahle Sunnah believe that all the Sahaba are just and truthful, how can this be the case when we have a Sahaba Abdurrahman bin Auf exposing Khalid bin Walid for attributing a lie to the Holy Prophet (s)?

The ferocious treatment given to the head of Malik by Khalid

Previously we just shed light on the fact that Khalid bin Walid unjustly killed the Sahabi Malik bin Nuwayrah by alleging that he was a Murtad. He then slept with his wife. Let us now reveal the post murder activity done by Khalid to the severed head of this martyred Sahabi. Ibn Kathir records:

وأمر برأسه فجعل مع حجرين وطبخ على الثلاثة قدرا فأكل منها خالد تلك الليلة ليرهب بذلك الأعراب من المرتدة وغيرهم

He (Khalid) ordered that the head (of Malik) be placed with two stones and inserted into a cooking pot, he (Khalid) then ate from it that night in order scare the Arabs and others from being apostates.
al-Bidayah wa al-Nihaya, Volume 6 page 354

The Holy Prophet (s) always emphasized the prohibition of mutilating the dead bodies as we read in Musnad Ahmad, Volume 4 page 436:

Samara bin Jundub and Imran bin Husain said: ‘Whenever the prophet addressed us, he ordered us for charity and forbade us from mutilation’.
Shaykh Shu’aib al-Arnaout said: ‘Sahih’ while Albaani said: ‘The narrators are authentic’ (Erwa al-Ghalil, v7, p292).

Is this treatment of the dead in accordance with the Sunnah of Muhammad (s)? Let us leave the Sunnah aside this is not the Sunnah of a human being. Despite this you will still read Ansar.Org describing the killing of Khalid as an ‘honest mistake’. Was placing his decapitated head in a cooking pot also an ‘honest mistake’?

Khalid was conversant in raping, looting and killing innocent Muslims but didn’t know how to offer prayers

Ibn Asakir records:

Abu Bakr Muhammad bin Abdulbaqi from al-Hassan bin Ali from Abu Umar Muhammad bin Abbas from Ahmad bin Maroof from al-Hussain bin al-Fahm from Muhammad bin Saad from al-Fadhl bin Dukain from Al-Waleed bin Abdullah bin Jamee said: ‘A man whom I trust told me that Khalid bin al-Waleed led the prayer in Hyra (city), hence he read verses from different chapters, then he looked at the people and said: ‘Jihad kept me busy from learning Quran’’.
 Tarikh Ibn Asakir, Volume 16 page 250

Muhammad bin Abdulbaqi: Dahabi said: ‘Musnad of his time’ (Siar alam alnubala, v20 p23), Albaani said: ‘Thiqah’ (Silsila Daeefa, v4 p361). Al-Hassan bin Ali al-Johari: Dahabi said: ‘Seduq’ (Siar alam alnubala, v18 p68), Khatib Baghdadi said: ‘Thiqah’ (Tarikh Baghdad, v7 p393). Muhammad bin Abbas bin Hayweh: Dahabi said: ‘Thiqah’ (Siar alam alnubala, v16 p409), Khatib Baghdadi said: ‘Thiqah’ (Tarih Baghdad, v3 p121). Ahmad bin Maroof: Dahabi said: ‘Thiqah’ (Tarikh al-Islam, v24 p102), Khatib Baghdadi said: ‘Thiqah’ (Tarikh Baghdad, v5 p368). Al-Hussain bin Fehm: Dahabi said: ‘Huge Hafiz’ (Tazkirat al-Hufaz, v2 p680), Khatib Baghdadi said: ‘Thiqah’ (Tarikh Baghdad, v8 p91). Muhammad bin Saad: Dahabi said: ‘Seduq’ (Al-Kashif, v2 p174), Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib, v2 p79). Al-Fadl bin Dukin: Dahabi said: ‘Thabt’ (Tazkirat al-Hufaz, v1 p372), Ibn Hajar said: ‘Thiqah Thabt’ (Taqrib al-Tahdib, v2 p11). Al-Walid bin Abdullah bin Jame: Dahabi said: ‘Authenticated’ (Al-Kashif, v2 p352), Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib, v2 p286).

Khalid’s troops looting, raping and then enjoying alcohol; The perfect example of gangsters

Abu Bakr Muhammad bin Abdulbaqi from al-Hassan bin Ali from Abu Umar Muhammad bin Abbas from Ahmad bin Maroof from al-Hussain bin al-Fahm from- Muhammad bin Saad from Ibrahim bin Abdullah bin Hatim al-Harawi from Hashem from Awam bin Hushab who said: ‘My people narrated from a man among them whose name is S’as’a: ‘Alcohol was being spread in Khalid bin Walid’s troop’
 Tarikh Ibn Asakir, Volume 16 page 252

Muhammad bin Abdulbaqi: Dahabi said: ‘Musnad of his time’ (Siar alam alnubala, v20 p23), Albaani said: ‘Thiqah’ (Silsila Daeefa, v4 p361). Al-Hassan bin Ali al-Johari: Dahabi said: ‘Seduq’ (Siar alam alnubala, v18 p68), Khatib Baghdadi said: ‘Thiqah’ (Tarikh Baghdad, v7 p393). Muhammad bin Abbas bin Hayweh: Dahabi said: ‘Thiqah’ (Siar alam alnubala, v16 p409), Khatib Baghdadi said: ‘Thiqah’ (Tarih Baghdad, v3 p121). Ahmad bin Maroof: Dahabi said: ‘Thiqah’ (Tarikh al-Islam, v24 p102), Khatib Baghdadi said: ‘Thiqah’ (Tarikh Baghdad, v5 p368). Al-Hussain bin Fehm: Dahabi said: ‘Huge Hafiz’ (Tazkirat al-Hufaz, v2 p680), Khatib Baghdadi said: ‘Thiqah’ (Tarikh Baghdad, v8 p91). Muhammad bin Saad: Dahabi said: ‘Seduq’ (Al-Kashif, v2 p174), Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib, v2 p79). Ibrahim bin Abdullah bin Hatim: Dahabi said: ‘Thabt in narrating from Hashem’ (Tarikh al-Islam, v19 p162), Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib, v1, p58). Hashem bin Bashir: Dahabi said: ‘Thiqah’ (Al-Kashif, v2 p338), Ibn Hajar said: ‘Thiqah Thabt’ (Taqrib al-Tahdib, v2 p269). Al-Awam bin Hushab: Dahabi said: ‘Authenticated’ (Al-Kashif, v2 p100), Ibn Hajar said: ‘Thiqah Thabt’ (Taqrib al-Tahdib, v1 p759).

The abusive nature of Khalid

We read in Sahih Muslim Book 031, Number 6168:

“Abu Sa’id reported there was some altercation between Khalid b. Walid and Abd al-Rahman b. ‘Auf and Khalid reviled him….”

Khalid bin Walid was a Nasibi (hypocrite)

It should some as no surprise to learn that Khalid bin Walid was a Nasibi, since one possessing habits to commit Haram acts commonly has this Nasibi affliction. In Musnad Ahmad, Volume 5 page 358, we read the confession of Sahabi Abu Buraidah that he was a Nasibi as was Khalid bin Walid:

حدثنا عبد الله حدثني أبي ثنا وكيع ثنا الأعمش عن سعد بن عبيدة عن بن بريدة عن أبيه انه مر على مجلس وهم يتناولون من على فوقف عليهم فقال انه قد كان في نفسي على علي شيء وكان خالد بن الوليد كذلك

Buraida narrated from his father that he passed by a group of people abusing Ali, he stopped there and said: ‘There is something in myself against Ali as is the stance of Khalid bin al-Walid.’
 Musnad Ahmad, Volume 5 page 358 Tradition 23078

Shaykh Shu’aib al-Arnaout in the margin of this tradition wrote: ‘Sahih according to the conditions of two Sheikhs’ and so did Imam of Salafies Nasiruddun Al-Albaani in his book Silsila Sahiha, Volume 4 page 249.

Revealing the ‘virtuous’ lineage of Khalid bin Walid

We have already presented the testimony of the Sahabi Abu Buraidah that Khalid bin Walid had something against Ali bin Abi Talib (as) that made him a Nasibi that automatically renders him a hypocrite. Being a Nasibi is also dependent upon one being of illegitimate lineage. Imam of Ahle Sunnah, Fakhruddin al-Razi said correctly in Tafseer al-Kabeer, Volume 30 page 85:

ولأن الغالب أن النطفة إذا خبثت خبث الولد ولهذا قال عليه الصلاة والسلام لا يدخل الجنة ولد الزنا ولا ولده ولا ولد ولده

If the seed is evil then the progeny will also be evil, therefore the Prophet (s) said: ‘The son of adultery and his son and his grand son shall not enter heaven.’

With this fact in mind allow us to reveal the ‘virtuous’ lineage of Khalid bin Walid bin Mughira, as attested to in verses 10-13 of the Pen and Paper Surah in the Qur’an

“Heed not the type of despicable men,- ready with oaths, A slanderer, going about with calumnies, (Habitually) hindering (all) good, transgressing beyond bounds, deep in sin, Violent (and cruel), with all that, base-born”

Following are the esteemed Sunni sources confirming that base-born (Zaneem) means of illegitimate birth:

  1. Ahkam al-Quran, by Jasas, v3, p625
  2. Tafseer Samarqandi, v3, p460
  3. Tafseer Thalabi, v10, p13
  4. Tafseer Sam’ani, v6, p22
  5. Tafseer al-Nasafi, v4, p269
  6. Zad al-Mesir, by ibn al-Jawzi, v8, p68
  7. Tafsir Baydhawi, v5, p370
  8. Al-Tashi le uloom al-Tanzil, by al-Ghurnati, v4, p138
  9. Tafsir Jalalin, p758
  10. Fath al-Qadir, by Shawkani, v5, p270
  11. Ruh al-Ma’ani by Alusi, v29, p27

And the scholars who wrote the following authority Sunni works are in agreement that this verse descended with regards to Khalid’s father Walid bin Mughira:

  1. Tafseer al-Nasafi, v4, p269
  2. Tafseer Qurtubi, v18, p231
  3. Tafseer Baydhawi, v5, p370
  4. Al-Tashi le uloom al-Tanzil, by al-Ghurnati, v4, p138
  5. Tafseer Jalalin, p758
  6. Tafseer Abi al-Suad, v9, p13
  7. Fath al-Qadir, by Shawkani, v5, p270
  8. Ruh al-Ma’ani by Alusi, v29, p28

For the sake of brevity we shall cite only the one source, Tafseer Nasafi, Volume 4 page 269:

“It is narrated that he (Waleed) approached his mother and said, ‘Muhammad described me by ten characteristics. I am fully aware of them with the exception of the son of adultery. Now if you do not tell me the truth, then I shall strike off your neck. she (Waleed’s mother) replied ‘Your father was impotent, I was worried that if he died his wealth would go to others, so I called a shepherd and slept with him and you are that shepherd ‘s son’ “
 Tafseer Nasafi, Volume 4 page 269

We would ask our readers to ponder over the words of Razi “If the seed is evil then the progeny will also be evil” – this has exactly been proven in this article!

 

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