Question Summary:
Is the story of Tha‘labah ibn Hātib in relation to Sūrah Tawbah 9:75-77 authentic?

Question Detail:

I wanted to get your advice and your opinion on a matter.In Mufti shafis RA commentary Ma`riful quran in surah taubah, commenting on verse 75-78, He mentions an incident involving a person called Thalabah ibn hatib Ansari and mentions he was declared a hypocrite.
http://mawdu.wordpress.com/2012/04/08/hadith-sahabi-sahaba-thalaba-pigeon-mosque/Now on this link, it mentions why this story revolving around this person who was in fact a Sahabi is extremely weak or a fabrication and scholars like sheikh Abul Fattah abu ghudaa conclude that the story is sick and has no basis whatsoever and others like imam qurtubi say this story is not reliable and imam hajar asqalani says that its weak to the extent that it cannot be used as evidence.could you dig deeper and tell me whether this story is true or not and if not true, then should the incident be taken out of Ma`riful quran.

The fake story around Sayyiduna Tha'laba (RA)
mawdu.wordpress.com

 
 

Answer :

Note from Hazrat Muftī Ebrahim Desai Sāheb Dāmat Barakātuhum:
The spurious views of the Shī‘ah regarding the Sahābah are well-known. Some may even quote the books of our Akabireen to prove their point. This article removes the misconception that some verses in Sūrah Tawbah refer to Tha‘labah ibn Hātib Radiallāhu ‘Anhu and that he was a Munāfiq. It makes for an interesting read for students of tafsīr.
In the Name of Allah, the Most Gracious, the Most Merciful.
 
Assalāmu ‘alaykum wa rahmatullāhi wa barakātuh
Allāh Ta‘ālā says in the Qur’ān:
وَمِنْهُم مَّنْ عَاهَدَ اللّهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُواْ بِهِ وَتَوَلَّواْ وَّهُم مُّعْرِضُونَ فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُواْ اللّهَ مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكْذِبُونَ
“And amongst them is he who made a covenant with Allah: If He give us of His bounty, we will give in charity and become of the righteous. Yet, when He gave them of His bounty, they hoarded it and turned away, averse. So He made their fate to be hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah that they promised Him, and because they lied.” (9:75-7)
These verses speak of one or more of the Munāfiqīn who promised that if Allāh gives them wealth, they will spend of it in His path. However, when wealth was bestowed on them, they did not do as they had promised. Instead they were miserly and turned away from Allāh’s obedience. Hence, Allāh sealed their fate as Munāfiqīn.
A popular account states that these verses refer to Tha‘labah ibn Hātib. This attribution to Tha‘labah is narrated only from ‘Abdullāh bn ‘Abbās and Abū Umāmah al-Bāhilī (radiyAllāhu ‘anhum) from the Sahābah; and from al-Hasan al-Basrī from the Tābi‘īn. The report from Abū Umāmah al-Bāhilī (radiyAllāhu ‘anhu) contains a detailed narrative. The following is a brief analysis of the authenticity of these three reports.
The first report from Ibn ‘Abbās is narrated by Ibn Jarīr al-Tabarī[1], Ibn Abī Hātim[2], Ibn Mardawayh[3] and al-Bayhaqī[4]. It states that Ibn ‘Abbās said in explanation of the abovementioned verses: “A man called Tha‘labah ibn Hātib from the Ansār attended a gathering and made them bear witness saying, ‘If Allāh gives me from His bounty I will give of it to every person holding a right [over me] his due and I will give of it in charity and I will maintain blood relations by means of it.’ Thus Allāh tried Him from His bounty, whereupon he reneged on his promise and angered Allāh for going back on his word. Thus, Allāh related his story in the Qur’ān.”[5]
This report from Ibn ‘Abbās (radiyAllāhu ‘anhumā) is narrated only via the following chain:

This is a chain from a family of ‘Awfīs, and every one of them has been criticised for his transmission of hadīth, some more than others. Hence, al-Khatīb al-Baghdādī said Muhammad ibn Sa‘d is “weak” (layyin) in hadīth, although al-Dāraqutnī regarded him as “unproblematic”.[6] Regarding his father, Sa‘d ibn Muhammad, Imām Ahmad said: “Jahmī, and even if it was not so, he is still not worthy of being written from and he was not of that position.”[7] The next narrator, al-Husayn ibn al-Hasan al-‘Awfī, was “weak in judgement and weak in hadīth” according to Yahyā ibn Ma‘īn.[8] His father, al-Hasan ibn ‘Atiyyah, was also considered “weak in hadīth” by Abū Hātim al-Rāzī;[9] and Ibn Hibbān said: “Disreputable in hadīth…It is necessary to completely disregard him.”[10] And the final narrator, ‘Atiyyah ibn Sa‘d, was regarded as “weak in hadīth” by Ahmad ibn Hanbal, as well as Abū Zur‘ah al-Rāzī, Abū Hātim al-Rāzī, al-Nasā’ī and others.[11] Hence, this chain is “da‘īf jiddan” or “extremely weak.”
The second report from Abū Umāmah al-Bāhilī offers a full narrative as follows:
“Tha‘labah ibn Hātib said to the Messenger of Allāh (sallallāhu ‘alayhi wasallam): “Pray to Allāh to grant me wealth.” The Messenger of Allāh (sallallāhu ‘alayhi wasallam) said: “Woe to you, O Tha‘labah! A small amount of which its thanks is discharged is better than a large amount which you cannot bear.” He again said: “Pray to Allāh to grant me wealth.” He said: “Are you not satisfied that you will be like a prophet of Allāh? By the One in Whose hand is my soul, had I wished that the mountains move with me as gold and silver, they would surely move [with me as such].” He said: “By the One Who sent you with the truth, if you pray to Allāh to grant me wealth, I will surely give every person holding a right [over me] his due.” The Messenger of Allāh (sallallāhu ‘alayhi wasallam) said: “O Allāh, grant Tha‘labah wealth.”
Thus, he acquired some sheep, and they proliferated just as worms proliferate, until Madīnah became too restrictive for him, so he moved away from it and settled in one of its valleys. Consequently, he prayed only Zuhr and ‘Asr in congregation and left the rest of them. Then, they proliferated and became numerous so he moved away until he left all salāhs except Jumuah. They proliferated just as worms proliferate until he left Jumu‘ah too. He began to receive the caravans on Friday asking them the news. The Messenger of Allāh (sallallāhu ‘alayhi wasallam) said: “What happened to Tha‘labah?” They said: “O Messenger of Allāh, he acquired some sheep, and Madīnah became too restrictive for him,” and they informed him of his affair. He said: “Woe to Tha‘labah, woe to Tha‘labah, woe to Tha‘labah.”
Further, Allāh revealed: “Take Zakāt from their wealth, whereby you may purify them and make them clean.” (9:103) The obligations of Zakāt were revealed, so the Messenger of Allāh (sallallāhu ‘alayhi wasallam) dispatched two men to [collect] Zakāt, a man from Juhaynah and a man from Sulaym. He wrote to them how to collect the Zakāt from the Muslims. He said to them: “Pass by Tha‘labah and by so-and-so – a man from Banū Sulaym – and collect their Zakāt.” Thus they left until they arrived at Tha‘labah and asked him for Zakāt and recited to him the letter of the Messenger of Allāh (sallallāhu ‘alayhi wasallam). He said: “This is nothing besides tax! This is nothing besides the sister of tax! I know not what this is! Proceed until you complete [your task] and then come back to me.” Thus they proceeded and the Sulamī heard of them, so he inspected the best of his camels and put them aside for Zakāt. Then he met them with these [camels]. When they saw them, they said: “This is not incumbent on you and we do not wish to take this from you.” He said: “Indeed, take it, as my heart is content with this, and it is only for me.”  They took them from him. When they finished from their Zakāt [collection], they returned and passed by Tha‘labah. He said: “Show me your letter.” He looked at it and he said: “This is nothing but the sister of tax! Proceed so that I can apply my mind.” They proceeded until they came to the Prophet (sallallāhu ‘alayhi wasallam) and when he saw them he said: “Woe to Tha‘labah” before he spoke to them and he prayed for blessing for the Sulamī. They informed him of what Tha‘labah did and what the Sulamī did. Thus, Allāh (Gloried and Exalted is He) sent down: “And amongst them is he who made a covenant with Allah: If He give us of His bounty, we will give in charity and become of the righteous. Yet, when He gave them of His bounty, they hoarded it and turned away, averse. So He made their fate to be hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah that they promised Him, and because they lied” (9:75-8)
There was a man from the relatives of Thalabah in the presence of the Messenger of Allāh (sallallāhu ‘alayhi wasallam) who heard this. He left until he came to him and said: “Woe to you, O Tha‘labah. Allāh has revealed such-and-such about you!” Tha‘labah went out until he came to the Prophet (sallallāhu ‘alayhi wasallam) and asked him to accept the Zakāt from him. He replied: “Allāh has prohibited me from accepting your Zakāt.” He began to throw dust on his head. The Messenger of Allāh (sallallāhu ‘alayhi wasallam) said: “This is your doing! I gave you an order and you did not follow it!”
When the Messenger of Allāh (sallallāhu ‘alayhi wasallam) refused to accept [his Zakāt], he returned to his house. The Messenger of Allāh (sallallāhu ‘alayhi wasallam) passed away and he did not accept anything from him. Then he came to Abū Bakr when he was appointed caliph and said: “You know my position in relation to the Messenger of Allāh and my place amongst the Ansār, so accept my Zakāt.” Abū Bakr said: “The Messenger of Allāh (sallallāhu ‘alayhi wasallam) did not accept it, and I accept it?!” Thus Abū Bakr passed away not accepting it. When ‘Umar took charge, he came to him and said: “O Commander of the Believers, accept my Zakāt.” He said: “Neither the Messenger of Allāh nor Abū Bakr accepted it from you, so I will not accept it from you.” Thus he passed away and did not accept it. Then ‘Uthmān took charge, and he came to him asking him to accept his Zakāt. He said: “Neither the Messenger of Allāh, nor Abū Bakr, nor ‘Umar accepted it, and I will not accept it from you.” He did not accept it from him. Tha‘labah perished in the caliphate of ‘Uthmān.”
This lengthy report from Abū Umāmah was transmitted by Ibn Jarīr[12], Ibn Abī Hātim[13], al-Tabrānī[14], Abū Nu‘aym[15], al-Bayhaqī[16], al-Wāhidī[17] and al-Baghawī[18] amongst others[19], and the chains of transmission of all of them meet at the following:

The first two narrators have been criticised. Mu‘ān ibn Rifā‘ah was regarded as trustworthy by ‘Alī ibn al-Madīnī and Duhaym[20], and “unproblematic” by Ahmad and Abū Dāwūd[21], while the majority have considered him weak[22]. ‘Alī ibn Yazīd was considered a rejected narrator (matrūk), as stated by al-Dāraqutnī, al-Nasā’ī and others.[23] Al-Bukhārī said he is “munkar”[24] which in his usage means it is not permissible to narrate his hadīths[25]. Ibn Hibbān said: “Extremely disreputable in hadīth…It is necessary to stay clear of his narrations.”[26] This renders the narration extremely weak. Thus, Ibn Hajar al-‘Asqalānī said: “This is an extremely weak chain.”[27]
The third report from al-Hasan al-Basrī (d. 110) states that he said: “Those who took a covenant with Allāh amongst them are: Tha‘labah ibn Hātib and Mu‘attib ibn Qushayr, and they were from the Banū ‘Amr ibn ‘Awf.”[28] This report is narrated by Ibn Jarīr al-Tabarī through the following route:

The teacher of al-Tabarī, Muhammad ibn Humayd, was known to add chains of transmission to texts of hadīth. He is widely regarded as unreliable[29]. His teacher, Salamah, was also considered weak by some. ‘Amr ibn ‘Ubayd (d. 143 H) was a famous Mu‘tazilī preacher who a large group accused of lying and forging reports despite his outward piety and worship. Yūnus ibn ‘Ubayd (d. 140 H) said: “He would tell lies in hadīth.”[30] Humayd ibn Abī Humayd (68 – 143 H) said: “Do not take anything from this [person] as he invents lies from al-Hasan.”[31] ‘Abdullāh ibn ‘Awn (d. 151 H) said: “What have we to do with ‘Amr ibn ‘Ubayd?! He would invent lies from al-Hasan.” When informed of a report of his, ‘Awf ibn Abī Jamīlah al-A‘rābī (58 – 146 H) said: “By Allāh ‘Amr lied.” These critics were amongst ‘Amr’s contemporaries and every one of them is a reliable transmitter found in all six of the famous collections of hadīth. Hence, this report cannot be ascribed to al-Hasan al-Basrī (rahimahullāh).
Since these three reports are the only source of this attribution, and their chains of transmission are extremely weak or worse, the verse cannot be said to refer to Tha‘labah ibn Hātib. The principle of two or more weak chains supporting one another only applies to those that are not extremely weak or baseless. When they are extremely weak or baseless, multiple chains do not confer added strength.[32] Hence, the attribution is unacceptable and the narration in question is unsuitable for quotation.
This is further corroborated by its inconsistency with other known details. The most important of these details is that the person in question, Tha‘labah ibn Hātib, was a Sahābī known to have participated in the Battle of Badr. It is not possible for such a great and noble Sahābī to be amongst the Munāfiqīn. There are also other areas of concern in the detailed narrative found in Abū Umāmah’s narration.
Thus, Imām al-Dhahabī said: “Tha‘labah ibn Hātib ibn ‘Amr al-Ansārī al-Awsī, a veteran of Badr. He said: ‘O Messenger of Allāh, supplicate to Allāh to grant me wealth,’ and then he mentioned a lengthy hadīth, which is completely rejected.”[33]
Ibn Hazm al-Zāhirī said:
“We narrated an inauthentic narration in which it is mentioned that this [verse] was revealed in regards to Tha‘labah ibn Hātib and this is false because Tha‘labah is a famous veteran of Badr.”[34]
While the narration is unreliable, many famous commentators of the Qur’ān have unfortunately included it in their books of tafsīr, including Fakhr al-Dīn al-Rāzī, Hāfiz Ibn Kathīr and Mahmūd al-Ālūsī, without commenting on its spuriousness. Muftī Muhammad Shafī‘ in his Ma‘ārif al-Qur’ān appears to have relied on these earlier mufassirīn without investigating its authenticity. One who finds such reports in books of tafsīr should ascertain with a scholar of hadīth whether they are acceptable for quotation before accepting or quoting them.
With regards to the true background of the verse, Ibn Jarīr al-Tabarī narrates with a sound chain to Qatādah ibn Di‘āmah (60 – 118 H) that he said: “It was related to us that a man from the Ansār came to a gathering of the Ansār and said that if Allāh gives him wealth he will surely give each person with a right [over him] his due. When Allāh gave him wealth, he acted in it as you have heard.”[35]
“Ansār” in this narration is a reference to the people of Madīnah in general, some of whom were Munāfiqīn.
Ibn Jarīr also narrates with an authentic chain to Mujāhid ibn Jabr (19 – 102 H) that the verse is in reference to two men who said to a group of people: “If Allāh gives us provision, we will surely give in charity.” When they were given provision, they became miserly.[36]
Hence, the verses are in reference to one or more of the Munāfiqīn who resided in Madīnah. They are not in reference to Tha‘labah ibn Hātib or any other Sahābī.
And Allah Ta‘ālā Knows Best
Zameelur Rahman
Student Darul Iftaa
UK
Checked and Approved by,
Mufti Ebrahim Desai.
www.daruliftaa.net