Ibn Umar : Follower of Yazeed ibn Muaviyah - Authentic Narration

we find in musnad ahmad 


"nafi'i says that when people broke the oath of yazeed bin mawia; ibn umar collected his family and sons; recited two testimonies; and then said: we made oath to this man in the name of allah and his prophet asws; and i heard holy prophet asws saying that for every cheat there will be a flag on the day of qayamat; and it will be said that this is the cheating of that man; and the greatest cheating after shirk is that one does oath in name of allah and his prophet asws and then break it; so none of you should break the oath of yazeed and should not look into caliphate; otherwise there will be no relation between me and him"

[musnad ahmad, urdu, vol 3, page 157-158]

Sheikh shoaib says isnaad sahih on condition of sheikhain [9/104-105/5088]

Similar narration is there on 3/306; sheikh shoaib says isnaad sahih on condition of sheikhain [9/521/5709]

translation given is that of molvi zafar iqbal

Grand Mother of Hazrat Umar in Khattab?

ibn qateba deenwari writes in his book “al moarif”
khitab bin nafeel was a man from quraish; and his (khitab’s) mother was from fuhum ; she was wife of nafeel (father of khitab) ; so when nafeel died, his son amr bin nafeel married his mother; and from them was born zaid (so zaid is son of amr); and the mother of zaid and khitab are same; this zaid is the father of saeed who is one of the ten who were given glad tiding of paradise
[al moarif; page 104]
now, let us see the relationships
1- grand mother of umar was “mother of his father” as well as “wife of brother of his father”
2- she was the mother of amr bin nafeel and his wife
3- zaid bin amr was brother of khitab ( as both had same mother) and at the same time his nephew (as he was son of his brother)
4- zaid bin amr was uncle of umar, and at the same time his cousin
let us see the scans

Is it true that Abu Hanifa called Omar’s words from Shaytan?

حَدَّثَنِي أَبُو الْفَضْلِ، نا مُسْلِمُ بْنُ إِبْرَاهِيمَ، نا عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، قَالَ: نا سَعِيدٌ، قَالَ: «جَلَسْتُ إِلَى أَبِي حَنِيفَةَ بِمَكَّةَ فَذَكَرَ شَيْئًا فَقَالَ لَهُ رَجُلٌ: رَوَى عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ كَذَا وَكَذَا، قَالَ أَبُو حَنِيفَةَ: ذَاكَ قَوْلُ الشَّيْطَانِ، وَقَالَ لَهُ آخَرُ أَلَيْسَ يُرْوَى عَنْ رَسُولِ اللَّهِ (ص): أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ، فَقَالَ: هَذَا سَجْعٌ فَغَضِبْتُ وَقُلْتُ إِنَّ هَذَا مَجْلِسٌ لا أَعُودُ إِلَيْهِ وَمَضَيْتُ وَتَرَكْتُهُ “

Abu al-Fadl told me, Muslim b. Ibrahim told us, Abdulwarith b. Saed told us, he said: Saed told us, he said: “I sat with Abu Hanifa in Mecca and he mentioned something and a man said to him: Umar b. al-Khattab (May Allah be pleased with him) narrated so and so, Abu Hanifa said: that is the saying of the devil, and another one said to him what does he think about narration from Allah’s prophet (s) : “The cupper and cupped have broken their fast”, he (Abu Hanifa) said: this is a saj (rhyme), so I got angry and said: this is a gathering to which I will not return and I went and left it”.
Abdullah b. Ahmad b. Hanbal, “as-Sunnah”, v.1, p.227, №403, Research: Muhammad Saed as-Salim al-Qahtani
1. Abdullah b. Ahmad b. Hanbal

س عبد الله بن أحمد بن محمد بن حنبل الامام الحافظ الحجة أبو عبد الرحمن محدث العراق ولد امام العلماء أبي عبد الله الشيباني المروزي الأصل البغدادي.

He is the son of Ahmad b. Hanbal. As we see above, Dhahabi in his “Tadhikat al-Huffadh”, (v,2, p.665, № 685) called him al-Imam, al-Hafidh, al-Hujjah.
2. Abu al-Fadl

حاتم بن الليث . الحافظ المكثر الثقة أبو الفضل البغدادي الجوهري

Dhahabi said in his “Siyar Alam an-Nubala”, v.12, p.519 that he is Hafidh and thiqah.

حاتم بن الليث بن الحارث بن عبدالرحمن أبو الفضل الجوهري سمع عبدالله بن موسى وسعيد بن داود وإسماعيل بن أبي أويس وإمامنا أحمد فيما ذكره أبو محمد الخلال وكان ثقة ثبتا متقنا حافظا .

Abu Yalah said in his “Thabaqat al-Hanabilah”, v.1, p.148, №195 that he is thiqah thabt, hafidh and precise.

حاتم بن الليث بن الحارث بن عبد الرحمن أبو الفضل الجوهري … وكان ثقة ثبتا متقنا حافظا.

And Khatib Baghdadi said the same in his “Tarikh Baghdad”, v.8, p.245, №4346
3. Muslim b. Ibrahim

مسلم بن إبراهيم الأزدي الفراهيدي بالفاء أبو عمرو البصري ثقة مأمونمكثر عمي بأخرة من صغار التاسعة مات سنة اثنتين وعشرين وهو أكبر شيخ لأبي داود ع

He is the narrator of Sahih Bukhari, Sahih Muslim and other books of Sihah-Sittah. Ibn Hajar al-Asqalani said in his “Taqrib at-Tadhib”, v.1, p.529, №6616 that he is mamoon and thiqah.
4. Abdulwarith b. Saed

عبد الوارث بن سعيد بن ذكوان التميمي مولاهم البصري التنوري أبو عبيدة الحافظ عن أيوب وأبي التياح ويحيى البكاء وعنه ابنه عبد الصمد وأبو معمر المقعد ومسدد مقرئ فصيح مفوه ثبت صالح لكنه قدري مات 18 ع

He is the narrator of Sahih Bukhari, Sahih Muslim and other books of Sihah-Sittah. Dhahabi said in his “al-Kashif”, v.1, p.673, №3510 that he is thabt, salih.
5. Saed b. Abi Aroobah

سعيد بن أبي عروبة مهران اليشكري مولاهم أبو النضر البصري ثقة حافظله تصانيف كثير التدليس واختلط وكان من أثبت الناس في قنادة من السادسة مات سنة ست وقيل سبع وخمسين.

Ibn Hajar al-Asqalani said in his “Taqrib at-Tadhib”, v.1, p.239, №2365 that he is thiqah and hafidh.
So, the hadith is sahih according to sunni standards.

Knowledge of Umar in Khattab

This is a deduction from the article of brother guided
According to Ibn Kathir in his Tafsir, vol. 1, p. 617, Umar himself confessed to his extreme ignorance, saying:
كل الناس أفقه من عمر

All the people are more knowledgeable than Umar!
Commenting on the authenticity of the report, Ibn Kathir states:
وسنده جيد
And its chain is good.
To be honest, Umar was not exaggerating here. Someone who is so ignorant of the rules of Tayammum certainly fits the description he has given himself. He is here being completely honest and accurate!
here is his ignorance from that
Imam Muslim records :
Abd al-Rabmin b. Abza narrated it on the authority of his father that a man came to ‘Umar and said: I am (at times) affected by seminal emission but find no water. He (‘Umar) told him not to say prayer. ‘Ammar then said. Do you remember, O Commander of the Faithful, when I and you were in a military detachment and we had had a seminal emission and did not find water (for taking bath) and you did not say prayer, but as for myself I rolled in dust and said prayer, and (when it was mentioned before) the Apostle (may peace be upon him) said: It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms. Umar said: ‘Ammar, fear Allah. He said: If you so like, I would not narrate it.

[Sahih Muslim Book 003, Number 0718]

Umar was completely IGNORANT of these verses:
[al-hilali and khan 4:43] O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform tayammum with clean earth and rub therewith your faces and hands (tayammum). Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving.

And:

[al-hilali and khan 5:6] If you are in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your whole body). But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual intercourse) and you find no water, then perform tayammum with clean earth and rub therewith your faces and hands. Allah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour on you that you may be thankful.

and abu huraira exposed his knowledge in this manner

Narrated Abu Huraira:

Once while I was in a STATE OF FATIGUE (because of severe hunger), I met ‘Umar bin Al-Khattab, so I asked him to recite a verse from Allah’s Book to me. He entered his house and interpreted it to me. (Then I went out and) after walking for a short distance, I fell on my face because of fatigue and severe hunger. Suddenly I saw Allah’s Apostle standing by my head. He said, “O Abu Huraira!” I replied, “Labbaik, O Allah’s Apostle, and Sadaik!” THEN HE HELD ME BY THE HAND, AND MADE ME GET UP. Then he came to know what I was suffering from. He took me to his house, and ordered a big bowl of milk for me. I drank thereof and he said, “Drink more, O Abu Hirr!” So I drank again, whereupon he again said, “Drink more.” So I drank more till my belly became full and looked like a bowl. Afterwards I met ‘Umar and mentioned to him what had happened to me, and said to him, “Somebody, who had more right than you, O ‘Umar, took over the case. BY ALLAH, I asked you to recite a Verse to me WHILE I KNEW IT BETTER THAN YOU.” On that Umar said to me, “By Allah, if I admitted and entertained you, it would have been dearer to me than having nice red camels.
[Sahih al-Bukhari, Volume 7, Book 65, Number 287i]

abu huraira also hinted once

Narrated Abu Huraira:

The people say that Abu Huraira narrates too many narrations. In fact Allah knows whether I say the truth or not. They also ask, “Why do the emigrants and the Ansar not narrate as he does?” IN FACT, MY EMIGRANT BRETHREN WERE BUSY TRADING IN THE MARKETS, AND MY ANSAR BRETHREN WERE BUSY WITH THEIR PROPERTIES. I was a poor man keeping the company of Allah’s Apostle and was satisfied with what filled my stomach. SO, I USED TO BE PRESENT WHILE THEY (I.E. THE EMIGRANTS AND THE ANSAR) WERE ABSENT, AND I USED TO REMEMBER WHILE THEY FORGOT (THE HADITH).

[Sahih al-Bukhari, Volume 3, Book 39, Number 540]

and umar accepted

Narrated ‘Ubaid bin ‘Umair:
Abu Musa asked permission to enter upon ‘Umar, but seeing that he was busy, he went away. ‘Umar then said, “Didn’t I hear the voice of ‘Abdullah bin Qais? Allow him to come in.” he was called in and ‘Umar said to him, “What made you do what you did?” He replied, “We have been instructed thus by the Prophet.” ‘Umar said, “Bring proof (witness) for this, otherwise I will do so-and-so to you.” Then ‘Abdullah bin Qais went to a gathering of the Ansar who then said, “None but the youngest of us will give the witness for it.” So Abu Sa’id Al-Khudri got up and said, “We used to be instructed thus (by the Prophet).” ‘Umar said, “This tradition of the Prophet remained hidden from me. BUSINESS IN THE MARKET KEPT ME BUSY.”
[Sahih al-Bukhari, Volume 9, Book 92, Number 451]

Umar also admitted his intense intellectual dependence upon Imam Ali (عليه السّلام). The Nasibi scholar, al-Uthaymin (لعنه الله), in his Tafsir 1/29 states:
كان أمير المؤمنين عمر بن الخطاب رضي الله عنه ليتعوذ من معضلة ليس لها أبو حسن

The Commander of the Faithful Umar ibn al-Khattab, may Allah be pleased with him, used to seek Allah’s refuge from a complex question (being put to him) when the father of Hasan (i.e. Imam Ali) was not around to solve it.

Ibn Hajar al-Asqalani in his Fath al-Bari (Beirut: Dar al-Ma’rifah; 1379 H), vol. 13, p. 343 also records:
وفي كتاب النوادر للحميدي والطبقات لمحمد بن سعد من رواية سعيد بن المسيب قال كان عمر يتعوذ بالله من معضلة ليس لها أبو الحسن يعني علي بن أبي طالب

In Kitab al-Nawadir of al-Hamidi and al-Tabaqat of Muhammad ibn Sa’d there is the report of Sa’id ibn al-Musaiyab who said:

Umar used to seek Allah’s refuge from a complex question (being put to him) when the father of al-Hasan, meaning Ali ibn Abi Talib, was not around to solve it.

Yes, Umar was in constant fear of tough questions! Each small question was a nightmare. He would always mess up, as he did in the case of Tayammum!

Umar's Disturbing Fatwa! (regarding lady who committed adultery)

In the Name of Allah, the Beneficent, the Merciful

We have written a series of articles about the extreme ignorance of Umar ibn al-Khattab, the second caliph of Sunnis. Sunnis have written lots of exaggeration about this man. There is even one particular hadith that says: "Were there to be any prophet after me, it would be Umar!". Sunnis love to mouth this hadith, forgetting that it is a direct attack against the legitimacy of Abubakr's caliphate. Anyway, in this article, once again, we will examine the credentials of this man who would have been the next prophet after Muhammad (pbuh)!!


In Sunan Abu Dawud Book 38, Number 4385 (English translation), we read:

Narrated Ali ibn AbuTalib:

Ibn Abbas said: A lunatic woman who had committed adultery was brought to Umar. He consulted the people and ordered that she should be stoned.

Ali ibn AbuTalib passed by and said: What is the matter with this (woman)? They said: This is a lunatic woman belonging to a certain family. She has committed adultery. Umar has given orders that she should be stoned.

He said: Take her back. He then came to him and said: Commander of the Faithful, do you not know that there are three people whose actions are not recorded: a lunatic till he is restored to reason, a sleeper till he awakes, and a boy till he reaches puberty?

He said: Yes. He then asked: Why is it that this woman is being stoned?

He said: There is nothing. He then said: Let her go. He (Umar) let her go and began to utter: Allah is most great.

http://www.islam.us/...ud/038.sat.html

There is a mistake in the chain of narration above since Imam Ali was not narrating from Ibn Abbas in the Arabic original. Rather, it is simply Ibn Abbas narrating. Therefore, in the Arabic, the phrase "Narrated Ali ibn AbuTalib:" does not exist.

That said, let us now cite the Arabic from Sunan Abu Dawud (Dar al-Fekr) 2/545, Hadith 4399:

حدثنا عثمان بن أبي شيبة ثنا جرير عن الأعمش عن أبي ظبيان عن ابن عباس قال : أتي عمر بمجنونة قد زنت فاستشار فيها أناسا فأمر بها عمر أن ترجم فمر بها على علي بن أبي طالب رضوان الله عليه فقال ما شأن هذه ؟ قالوا مجنونة بني فلان زنت فأمر بها عمر أن ترجم قال فقال ارجعوا بها ثم أتاه فقال يا أمير المؤمنين أما علمت أن القلم قد رفع عن ثلاثة عن المجنون حتى يبرأ وعن النائم حتى يستيقظ وعن الصبي حتى يعقل ؟ قال بلى قال فما بال هذه ترجم ؟ قال لا شىء قال فأرسلها قال فأرسلها قال فجعل يكبر

Shaykh al-Albani comments upon the hadith:

صحيح

Shaykh al-Albani has also declared it sahih in his Sahih Ibn Khuzaymah4/348, Hadith 3048 and 2/102, Hadith 1003, and in his Irwa al-Ghalil 2/5. Shaykh al-Arnaut too has declared it sahih in his Musnad Ahmad 1/140, Hadith 1183.

The narration has also been recorded and authenticated by other Sunni scholars of Hadith.

The question that comes to mind immediately is: what would have happened had Imam Ali not intervened? Obviously, an innocent person would have been executed by Umar!

What is further baffling about this is that Umar himself knew that he was ignorant about this matter, and consulted some of the Sahabah. Yet, they all advised him to stone the innocent woman?

Was this the level of knowledge of these so-called righteous Salaf? How are we supposed to base our religion on the ignorance of such people?

How many more wrong fatwas did Umar pass, which were not fortunate enough to be corrected by the ONLY knowledgeable Sahabah (i.e. Imam Ali)?

Now, we are bak at the initial hadith. With this and other facts in mind, is it really true that Umar was the most qualified of the Sahabah for prophethood after the Holy Prophet (pbuh)? Put differently, is it true that had there been a prophet after Muhammad (pbuh), it would have been Umar?!

http://www.wilayat.net/index.php?option=com_content&view=article&id=464:umars-disturbing-fatwa-and-issues-arising&catid=63:05-Umar-Ibn-Khattab-%282nd-Caliph%29 

Umar was not stating the fact: SAHIH MUSLIM

This is the narration from bukhari

حدثني محمد بن العلاء حدثنا أبو أسامة حدثنا يزيد بن عبد الله عن أبي بردة عن أبي موسى رضي الله عنه قال: بلغنا مخرج النبي مخرج النبي صلى الله عليه و سلم ونحن باليمن فخرجنا إليه أنا وأخوان لي أنا أصغرهم أحدهما أبو بردة والآخر أبو رهم إما قال في بضع وإما قال في ثلاثة وخمسين أو اثنين وخمسين رجلا في قومي فركبنا سفينة فألقتنا سفينتنا إلى النجاشي بالحبشة فوافقنا جعفر بن أبي طالب فأقمنا معه حتى قدمنا جميعا فوافقنا النبي صلى الله عليه و سلم حين افتتح خيبر وكان أناس من الناس يقولون لنا يعني لأهل السفينة سبقناكم بالهجرة . ودخلت أسماء بنت عميس وهي ممن قدم معنا على حفصة زوج النبي صلى الله عليه و سلم زائرة وقد كانت هاجرت إلى النجاشي فيمن هاجر فدخل عمر على حفصة وأسماء عندها فقال عمر حين رأى أسماء من هذه ؟ قالت أسماء بنت عميس قال عمر آلحبشية هذه آلبحرية هذه ؟ قالت أسماء نعم قال سبقانكم بالهجرة فنحن أحق برسول الله منكم فغضبت وقالت . كلا والله كنتم مع رسول الله صلى الله عليه و سلم يطعم جائعكم ويعظ جاهلكم وكنا في دار – أو في أرض – البعداء البغضاء بالحبشة وذلك في الله ورسوله صلى الله عليه و سلم وايم الله لا أطعم طعاما ولا أشرب شرابا حتى أذكر ما قلت لرسول الله صلى الله عليه و سلم ونحن كنا نؤذى ونخاف وسأذكر ذلك لنبي صلى الله عليه و سلم وأسأله والله ولا أكذب ولا أزيغ ولا أزيد عليه . فلما جاء النبي صلى الله عليه و سلم قالت يا نبي الله إن عمر قال كذا وكذا ؟ قال ( فما قلت له ) . قالت قلت له كذا وكذا قال ( ليس بأحق بي منكم وله ولأصحابه هجرة واحدة ولكم أنتم – أهل السفينة – هجرتان ) . قالت فلقد رأيت أبا موسى وأصحاب السفينة يأتونني أرسالا يسألونني عن هذا الحديث ما من الدنيا شيء هم به أفرح ولا أعظم في أنفسهم مما قال لهم النبي صلى الله عليه و سلم . قال أبو بردة قالت أسماء رأيت أبا موسى وإنه ليستعيد هذا الحديث مني

[sahih bukhari, kitab ul maghazi, baab ghazwa khaiber, narration 4230, page 1037-1038, printed by dar ibn katheer, first print, 1423 hijri]

keep in mind the sanad and part highlighted
here is the translation from english version

Volume 5, Book 59, Number 539:
Narrated Abu Musa:
The news of the migration of the Prophet (from Mecca to Medina) reached us while we were in Yemen. So we set out as emigrants towards him. We were (three) I and my two brothers. I was the youngest of them, and one of the two was Abu Burda, and the other, Abu Ruhm, and our total number was either 53 or 52 men from my people. We got on board a boat and our boat took us to Negus in Ethiopia. There we met Ja’far bin Abi Talib and stayed with him. Then we all came (to Medina) and met the Prophet at the time of the conquest of Khaibar. Some of the people used to say to us, namely the people of the ship, “We have migrated before you.” Asma’ bint ‘Umais who was one of those who had come with us, came as a visitor to Hafsa, the wife the Prophet . She had migrated along with those other Muslims who migrated to Negus. ‘Umar came to Hafsa while Asma’ bint ‘Umais was with her. ‘Umar, on seeing Asma,’ said, “Who is this?” She said, “Asma’ bint ‘Umais,” ‘Umar said, “Is she the Ethiopian? Is she the sea-faring lady?” Asma’ replied, “Yes.” ‘Umar said, “We have migrated before you (people of the boat), so we have got more right than you over Allah’s Apostle ” On that Asma’ became angry and said, “No, by Allah, while you were with Allah’s Apostle who was feeding the hungry ones amongst you, and advised the ignorant ones amongst you, we were in the far-off hated land of Ethiopia, and all that was for the sake of Allah’s Apostle . By Allah, I will neither eat any food nor drink anything till I inform Allah’s Apostle of all that you have said. There we were harmed and frightened. I will mention this to the Prophet and will not tell a lie or curtail your saying or add something to it.” So when the Prophet came, she said, “O Allah’s Prophet ‘Umar has said so-and-so.” He said (to Asma’), “What did you say to him?” Asma’s aid, “I told him so-and-so.” The Prophet said, “He (i.e. ‘Umar) has not got more right than you people over me, as he and his companions have (the reward of) only one migration, and you, the people of the boat, have (the reward of) two migrations.” Asma’ later on said, “I saw Abu Musa and the other people of the boat coming to me in successive groups, asking me about this narration,, and to them nothing in the world was more cheerful and greater than what the Prophet had said about them.”
Narrated Abu Burda: Asma’ said, “I saw Abu Musa requesting me to repeat this narration again and again.”
Narrated Abu Burda: Abu Musa said, “The Prophet said, “I recognize the voice of the group of Al-Ashariyun, when they recite the Qur’an, when they enter their homes at night, and I recognize their houses by (listening) to their voices when they are reciting the Qur’an at night although I have not seen their houses when they came to them during the day time. Amongst them is Hakim who, on meeting the cavalry or the enemy, used to say to them (i.e. the enemy). My companions order you to wait for them.’ “
see what muslim writes

حدثنا عبدالله بن براد الأشعري ومحمد بن العلاء الهمداني قالا حدثنا أبو أسامة حدثني بريد عن أبي بردة عن أبي موسى قال: بلغنا مخرج رسول الله صلى الله عليه و سلم ونحن باليمن فخرجنا مهاجرين إليه أنا وأخوان لي أنا أصغرهما أحدهما أبو بردة والآخر أبو رهم – إما قال بضعا وإما قال ثلاثة وخمسين أو اثنين وخمسين رجلا من قومي – قال فركبنا سفينة فألقتنا سفينتنا إلى النجاشي بالحبشة فوافقنا جعفر بن أبي طالب وأصحابه عنده فقال جعفر إن رسول الله صلى الله عليه و سلم بعثنا ههنا وأمرنا بالإقامة فأقيموا معنا فأقمنا معه حتى قدمنا جميعا قال فوافقنا رسول الله صلى الله عليه و سلم حين افتتح خيبر فأسهم لنا أو قال أعطانا منها وما قسم لأحد غاب عن فتح خيبر منها شيئا إلا لمن شهد معه إلا لأصحاب سفينتنا مع جعفر وأصحابه قسم لهم معهم قال فكان ناس من الناس يقولون لنا – يعني لأهل السفينة – نحن سبقناكم بالهجرة قال فدخلت أسماء بنت عميس وهي ممن قدم معنا على حفصة زوج النبي صلى الله عليه و سلم زائرة وقد كانت هاجرت إلى النجاشي فيمن هاجر إليه فدخل عمر على حفصة وأسماء عندها فقال عمر حين رأى أسماء من هذه ؟ قالت أسماء بنت عميس قال عمر الحبشية هذه ؟ البحرية هذه ؟ فقالت أسماء نعم فقال عمر سبقناكم بالهجرة فنحن أحق برسول الله صلى الله عليه و سلم منكم فغضبت وقالت كلمة كذبت يا عمر كلا والله كنتم مع رسول الله صلى الله عليه و سلم يطعم جائعكم ويعظ جاهلكم وكنا في دار أو في أرض البعداء البغضاء في الحبشة وذلك في الله وفي رسوله وايم الله لا أطعم طعاما ولا أشرب شرابا حتى أذكر ما قلت لرسول الله صلى الله عليه و سلم ونحن كنا نؤذى ونخاف وسأذكر ذلك لرسول الله صلى الله عليه و سلم وأسأله ووالله لا أكذب ولا أزيغ ولا أريد على ذلك قال فلما جاء النبي صلى الله عليه و سلم قالت يا نبي الله إن عمر قال كذا وكذا فقال رسول الله صلى الله عليه و سلم ليس بأحق بي منكم وله ولأصحابه هجرة واحدة ولكم أنتم أهل السفينة هجرتان قالت فلقد رأيت أبا موسى وأصحاب السفينة يأتوني أرسالا يسألوني عن هذا الحديث ما من الدنيا شيء هم به أفرح ولا أعظم في أنفسهم مما قال لهم رسول الله صلى الله عليه و سلم قال أبو بردة فقالت أسماء فلقد رأيت أبا موسى وإنه ليستعيد هذا الحديث مني .

[sahih muslim, book fadail us sahaba, chapter 41 fadail jafar bin abi talib, asma bint umais, wa ahlu safinatahum, page 1358-1359; first print, 1419; printed by dar ul mughni lil nashar wa tauzi'i; saudia]
here is online link
here is what english version says

Chapter 41: THE MERITS OF JA’FAR B. ABI TALIB AND ASMA’ BINT UMAIS AND OF THE PEOPLE OF THE BOATS (ALLAH BE EASED WITH THEM)
Book 031, Number 6096:
Abu Musa reported: We were in Yemen when we heard of the migration of Allah’s Messenger (may peace be upon him). We also set out as immigrants to him. And I was accompanied by two brothers of mine, I being the youngest of them; one of them was Abu Burda and the other one was Abu Ruhm, and there were some other persons with them. Some say they were fifty-three or fifty-two persons of my tribe. We embarked upon a boat, and the boat sailed away to the Negus of Abyssinia. There we met Ja’far b. Abu Talib and his companions. Ja’far said: Allall’s Messenger (may peace be upon him) has sent us here and has commanded us to stay here and you should also stay with us. So we stayed with him and we came back (to Medina) and met Allah’s Messenger (may peace be upon him) when Khaibar had been conquered. He (the Holy Prophet) allocated a share to us and in the ordinary course he did not allocate the share to one who had been absent on the occasion of the conquest of Khaibar but conferred (a share) upon him only who had been present there with him. He, however, made an exception for the people of the boat, viz. for Ja’far and his companions. He allocated a share to them, and some persons from amongst the people said to us, viz. the people of the boat: We have preceded you in migration. Asma’ bint ‘Umais who had migrated to Abyssinia and had come back along with them (along with immigrants) visited Hafsa, the wife of Allah’s Apostle (may peace be upon him). (Accordingly), Umar had been sitting with her (Hafsa). As ‘Umar saw Asma, he said: Who is she? She (Hafsa) said: She is Asma, daughter of ‘Umais. He said: She is an Abyssinian and a sea-woman. Asma said: Yes, it is so. Thereupon ‘Umar said: We preceded you in migration and so we have more right to Allah’s Messenger (may peace be upon him) as compared with you. At this she felt annoyed and said: ‘Umar, you are not stating the fact; by Allah, you had the privilege of being in the company of the Messenger (may peace be upon him) who fed the hungry among you and instructed the ignorant amongst you, whereas we had been far (from here) in the land of Abyssinia amongst the enemies and that was all for Allah and Allah’s Messenger (may peace be upon him) and, by Allah, I would never take food nor take water unless I make a mention to Allah’s Messenger (may peace be upon him) of what you have said. We remained in that country in constant trouble and dread and I shall talk about it to Allah’s Messenger (way peace be upon him) and ask him (about it). By Allah, I shall not tell a lie and deviate (from the truth) and add anything to that. So, when Allah’s Apostle (may peace be upon him) came, she said: Allah’s Apostle, ‘Umar says so and so. Upon this Allah’s Messenger (may peace be upon him) said: His right is not more than yours, for him and his companions there is one migration, but for you, i. e. for the people of the boat, there are two migrations. She said: I saw Abu Musa and the people of the boat coming to me in groups and asking me about this hadith, because there was nothing more pleasing and more significant for them than this. Abu Burda reported that Asma said: I saw Abu Musa, asking me to repeat this hadith to him again and again.

interesting is the fact that the english translator have translated the part

UMAR YOU LIED
to
UMAR YOU ARE NOT STATING THE FACTS

Umar's threat to Hazrat Fatima (asws) from Tareekh Tibri : reply to dimishiqi

this is english translation of this article of mususua tehqiqaat hazrat wali asr asws in persion and urdu
abdul rehman dimishqi said regarding the narration of tibri in which umar threatened bibi fatima asws that:-
2 – «حدثنا ابن حميد قال حدثنا جرير عن مغيرة عن زياد بن كليب قال أتى عمر منزل علي وفيه طلحة والزبير ورجال من المهاجرين فقال والله لأحرقن عليكم أو لتخرجن إلى البيعة فخرج عليه الزبير مصلتا بالسيف فعثر فسقط السيف من يده فوثبوا عليه فأخذوه» (تاريخ الطبري2/233).
في الرواية آفات وعلل منها:
جرير بن حازم وهو صدوق يهم وقد اختلط كما صرح به أبو داود والبخاري في التاريخ الكبير (2/2234).
المغيرة وهو ابن المقسم. ثقة إلا أنه كان يرسل في أحاديثه لا سيما عن إبراهيم. ذكره الحافظ ابن حجر في المرتبة الثالثة من المدلسين وهي المرتبة التي لا يقبل فيها حديث الراوي إلا إذا صرح بالسماع.

ibn hameed told us that jarir told us that mughaira from ziyad bin kalid that he said: umar came to house of of ali asws, and in that is talha, zubair and men from mohajareen; and he said: by god! i will burn you or you come to do bayat; so zubair came out with sword and he fell; so people took away the sword from him; and take him into custody
there are problems and defects in this narration
jarir bin hazim, he is truthful but he mixes things as has been said by abu daood and bukhar in his tareekh ul kabeer (2/2234)
and mughair, he is ibn maqsim; he is trustworthy though he does irsaal (mursal) from ibrahim; ibn hajar mentioned him in third category of mudalaseen; and it is such a category that their narrations are not accepted except that they clarify that he had heard that
there are other problems as well; like there are two problems in the start and end of tibri;
first; the narator ibn hameed was charged with KADB/LIES; and and the last narrator was not eye witness of it; and narrates with connecting person; so the narration is a fabrication and with broken chain

RESEARCH INTO THE ISSUE

ORIGINAL NARRATION

حدثنا ابن حُمَيْدٍ قال حدثنا جرير عن مغيرة عن زِيَادِ بن كُلَيْبٍ قال أتى عمر بن الخطاب منزل علي وفيه طلحة والزبير ورجال من المهاجرين فقال والله لأحرقن عليكم أو لتخرجن إلى البيعة فخرج عليه الزبير مصلتا بالسيف فعثر فسقط السيف من يده فوثبوا عليه فأخذوه.
Umar came to the house of ali asws, when talha, zubair and a group of mohajareen was there in the house; umar said: by god! i will burn you people or come out for bayat; zubair came with sword but he fell and sword moved out of his hand; so people catch him and took him into custody
[tareekh tibri; tibri; vol 2, page 233; printed by dar ul kutb ilmia; beirut]
ANALYSIS OF CHAIN

1- MOHAMMAD BIN HAMEED

dhabi says about him
محمد بن حميد. ابن حيان العلامة الحافظ الكبير أبو عبد الله الرازي مولده في حدود الستين ومئة
قال أبو زرعة من فاته محمد بن حميد يحتاج ان ينزل في عشرة آلاف حديث.
وقال عبد الله بن أحمد سمعت أبي يقول لا يزال بالري علم ما دام محمد بن حميد حيا.
وقال أبو قريش الحافظ قلت لمحمد بن يحيى ما تقول في محمد بن حميد فقال ألا تراني أحدث عنه.
وقال أبو قريش وكنت في مجلس محمد بن إسحاق الصاغاني فقال حدثنا ابن حميد فقلت تحدث عنه فقال ومالي لا احدث عنه وقد حدث عنه أحمد ويحيى بن معين.
mohammad bin hameed; ibn hayan; allama, grand hafiz; abu abdullah razi; born in year 160 hijri;
abu zara said that who lost him, he lost 10,000 narrations;;;
abdullah bin ahmad says that i heard from my father that he said: when he was there in ray, knowledge was steadfast and alive;;;
abu quraish mohammad bin jumah bin khalaf says: i asked mohammad bin yahya as to what do you say about mohammad bin hameed? he said: do you not know that i narrate from him; abu quraish further said: i was in gathering of mohammad bin ishaq saghani; so saghani said: mohammad bin hameed narrated for us;;; so i asked him: do you narrate from him? he replied: what happened to me that i should not narrate from him when ahmad and yahya bin moin narrated from him
[sair ul alam nabala; dhabi; vol 11, page 503; research by sheikh shoaib ul arnawut; mohammad naeem; printed by mususa tur risala; beirut;; 1413]
and mizzi writes in tehzeeb ul kamal

وَقَال أبو بكر بن أَبي خيثمة: سئل يحيى بن مَعِين عن محمد بن حميد الرازي فقال: ثقة. ليس به بأس، رازي كيس.
وَقَال علي بن الحسين بن الجنيد الرازي: سمعت يحيى ابن مَعِين يقول: ابن حميد ثقة، وهذه الاحاديث التي يحدث بها ليس هو من قبله، إنما هو من قبل الشيوخ الذين يحدث عنهم.
وَقَال أبو العباس بن سَعِيد: سمعت جعفر بن أَبي عثمان الطيالسي يقول: ابن حميد ثقة، كتب عنه يحيى وروى عنه من يقول فيه هو أكبر منهم.
abu bakar bin abi khuthaima said: i asked yahya bin moin regarding mohammad bin hameed razi; so he said: he is thiqa, there is no problem with him;
and ali bin hussin bin juniad al razi said that i heard yahya bin moin saying: ibn hameed is thiqa; and the narrations which he quote which are not there before, he narrated from his sheikhs no doubt
and abu abbass bin saeed said that i heard jafar abi uthman talayalsi saying about ibn hameed that he is thiqa and yahya narrated him; and who narrated from him are great than him
[tehzeeb ul kamal, mizzi; vol 25,page 100; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]
and albany has accepted the narration having mohammad bin hameed as SAHIH/authentic
some of the examples are:-
EXAMPLE 1:-

«رضيت لأمتي ما رضي لها ابنُ أمِّ عبدٍ »…
و قد روى الحديث بزيادة فيه بلفظ: ” و كرهت لأمتي ما كره لها ابن أم عبد “. قال في ” المجمع ” ( 9 / 290 ): ” رواه البزار و الطبراني في ” الأوسط ” باختصار الكراهة، و رواه في ” الكبير ” منقطع الإسناد، و في إسناد البزار محمد بن حميد الرازي و هو ثقة و فيه خلاف و بقية رجاله وثقوا “.
See the highlighted part and that says:-
and in the chain of bazar is mohammad bin hameed razi and he is thiqa……..
[silsila ahadeeth sahihiyya; albani; vol 3, page 1225, printed by maktaba tul muarif lil nashar wa tauzi'i; 1415]

EXAMPLE 2:-
from sunan tirmidhi:-

606 حدثنا محمد بن حميد الرازي حدثنا الحكم بن بشير بن سلمان حدثنا خلاد الصفار عن الحكم بن عبد الله النصري عن أبي إسحق عن أبي جحيفة عن علي ابن أبي طالب رضي الله عنه أن رسول الله صلى الله عليه وسلم قال ستر ما بين أعين الجن وعورات بني آدم إذا دخل أحدهم الخلاء أن يقول بسم الله قال أبو عيسى هذا حديث غريب لا نعرفه إلا من هذا الوجه وإسناده ليس بذاك القوي وقد روي عن أنس عن النبي صلى الله عليه وسلم أشياء في هذا.
تحقيق الألباني:
صحيح، ابن ماجة ( 297 )
[sahih wa daif sunan tirmidhi; albany; vol 2, page 106; maktaba shamela]
EXAMPLE 3:-

from sunan tirmidhi

1762 حدثنا محمد بن حميد الرازي حدثنا أبو تميلة والفضل بن موسى وزيد بن حباب عن عبد المؤمن بن خالد عن عبد الله بن بريدة عن أم سلمة قالت كان أحب الثياب إلى النبي صلى الله عليه وسلم القميص قال أبو عيسى هذا حديث حسن غريب إنما نعرفه من حديث عبد المؤمن بن خالد تفرد به وهو مروزي وروى بعضهم هذا الحديث عن أبي تميلة عن عبد المؤمن بن خالد عن عبد الله بن بريدة عن أمه عن أم سلمة.
تحقيق الألباني:
صحيح، ابن ماجة ( 3575 )
[sahih wa daif tirmidhi; albany; vol 2, page 262]
EXAMPLE 4:-
from sunan tirmidhi
2478 حدثنا محمد بن حميد الرازي حدثنا عبد العزيز بن عبد الله القرشي حدثنا يحيى البكاء عن ابن عمر قال تجشأ رجل عند النبي صلى الله عليه وسلم فقال كف عنا جشاءك فإن أكثرهم شبعا في الدنيا أطولهم جوعا يوم القيامة قال أبو عيسى هذا حديث حسن غريب من هذا الوجه وفي الباب عن أبي جحيفة.
تحقيق الألباني:
حسن، ابن ماجة ( 3350 – 3351 ).
[sahih wa daif sunan tirmidhi; albany; vol 5, page 478]

EXAMPLE 5:-
from sunan tirmidhi

2936 حدثنا محمد بن حميد الرازي حدثنا نعيم بن ميسرة النحوي عن فضيل بن مرزوق عن عطية العوفي عن ابن عمر أنه قرأ على النبي صلى الله عليه وسلم ( خلقكم من ضعف ) فقال ( من ضعف ) حدثنا عبد بن حميد حدثنا يزيد بن هارون عن فضيل بن مرزوق عن عطية عن ابن عمر عن النبي صلى الله عليه وسلم نحوه قال أبو عيسى هذا حديث حسن غريب لا نعرفه إلا من حديث فضيل بن مرزوق.
تحقيق الألباني:
حسن، الروض النضير ( 530 ).
sahih wa daif tirmidhi; albany; vol 6, page 406]
EXAMPLE 6:-
from sunan tirmidhi

3533 حدثنا محمد بن حميد الرازي حدثنا الفضل بن موسى عن الأعمش عن أنس أن رسول الله صلى الله عليه وسلم مر بشجرة يابسة الورق فضربها بعصاه فتناثر الورق فقال إن الحمد لله وسبحان الله ولا إله إلا الله والله أكبر لتساقط من ذنوب العبد كما تساقط ورق هذه الشجرة قال أبو عيسى هذا حديث غريب ولا نعرف للأعمش سماعا من أنس إلا أنه قد رآه ونظر إليه.
تحقيق الألباني:
حسن، التعليق الرغيب ( 2 / 249 )
[sahih wa daif sunan tirmidhi; albany; vol 8, page 33]
the status which albany enjoys in view of wahabis, that is sufficient for tautheeq/trustworthiness of mohammad ibn hameed
.

weakening of nisai and jozjani can not be trusted
some scholars like nisai and jozjani have weakened him like mizzi said

وقال النسائي: ليس بثقة. وقال إبراهيم بن يعقوب الجوزجاني: ردئ المذهب غير ثقة.
nisai said that he is not thiqa; and jozjani said that he is not thiqa and his religion is lower
[tehzeeb ul kamal, mizzi; vol 25, page 105; research by bashar awad maroof; printed by mususua tur risala; first print beirut; 1400]
should the view of nisai be then accepted?
let us remind that nisai even weakened abu hanifa; and that was mainly due to his strictness in this regard
abdul hai writes
ولم يقبل جرح النسائي في أبي حنيفة وهو ممن له تعنت وتشدد في جرح الرجال
the jarah of nisai on abu hanifa is not accepted since he was very strict in this regard of jarah on narrators
[al rafa wa al takmeel fi al jarah wa al tadeel; mohammad abdul hai lakhnawi;; vol 1, page 121; research by abdul fatah abu ghada; printed by maktab ul matbooat ul islami; halb; third print; 1407]
as regards to jozjani; he was one of those who was famous for his enemity to imam ali asws
dhabi and ibn hajar said about him
وكان من الحفاظ المصنفين والمخرجين الثقات، لكن فيه انحراف عن علي.
he was amongst huffaz and those who worked on thiqaats; but he was away from/rejected imam ali asws
[meezan ul atadal fi naqd ur rijal; dhabi; vol 7, page 272; research by sheikh ali mohammad and sheikh adil ahamd; printed by dar ul kutb ilmia; beirut; first print; 1995]
[lisan ul meezan; ibn hajar; vol 6, page 301; research by daira tul mu'raf nizamia, india; printed by mususua tul a'almi lil matbooat; beirut; third print; 1406]


NARRATOR FOR WHOM WE HAVE DIFFERENT OPINION, HIS NARRATIONS ARE TERMED HASAN
even if we presume that there is some significance for the weakening of nisai and jozjani, even then it has no effect on the status of narrations transmitted by mohammad bin hameed; this is because
1- those who did tautheeq of ibn hameed like yahya bin moin, ahmad bin moin, tayalsi, they are those who are known as aimmah of jarah and tadeel; weakening of nisai who was famous for his strictness in this regard;; or that of jozjani who was enemy of imam ali asws; their weakening counts nothing
2- and even if we forget the status of those who did mentioned his trustworthiness; in that case, we see that a group of scholars is accepting him and other is weakening him; even then his narration is accepted. that is because as per rules of ilm ur rijal of ahlu sunnah, such a narration gains the status of HASAN;; and that is a hujjat in their view

let us see a few examples in this regard
ibn hajar says about qaza’a bin saweed that
أما قزعة بن سويد… واختلف فيه كلام يحيى بن معين فقال عباس الدوري عنه ضعيف وقال عثمان الدارمي عنه ثقة وقال أبو حاتم محله الصدق وليس بالمتين يكتب حديثه ولا يحتج به وقال ابن عدي له أحاديث مستقيمة وأرجو أنه لا بأس به وقال البزار لم يكن بالقوي وقد حدث عنه أهل العلم وقال العجلي لا بأس به وفيه ضعيف.
فالحاصل من كلام هؤلاء الأئمة فيه أن حديثه في مرتبة الحسن والله أعلم.
there is debate on him; abbas al dori narrated from yahya bin moin that he is weak/daif; and uthman darmi said he is thiqa; and abu hatim said that he is place of truth and he narrations are to be written but not used for arguments; and ibn addi said that his narrations are steadfast and consult them, there is no harm in that; and bazar said that he is not strong and scholars have narrated from him; and ijlisi said that there is no harm and he has weakness
and summary of this all is: his narrations are at the status of HASAN and allah knows best.
[al qaul ul masada fi al dhab an al musnad lil imam ahmad; ibn hajar; vol 1, page 30; research by maktab ibn taymiyya; printed by maktaba taymiyya; cairo; first print; 1401]
ibn hajar writes in tehzeeb in regards to narrator abdullah bin salih

وقال ابن القطان هو صدوق ولم يثبت عليه ما يسقط له حديثه إلا أنه مختلف فيه فحديثه حسن.
ibn qatan said that he is truthful; there is nothing proven due to which we can reject his narrations; except that there is difference of opinion about him so his narrations are HASAN
[tehzeeb ut tehzeeb; ibn hajar; vol 5, page 228; printed by dar ul fikr; beirut; first print; 1404]
zarkashi writes in al-aali ul manthura
وقد أخرجه ابن ماجة في سننه عن كثير بن شنظير عن محمد سيرين… وكثير بن شنظير مختلف فيه فالحديث حسن.
ibn maja narrates in his sunan from kather bin shanzeer from mohammad bin seeren……and there is different opinion about him so his narrations are HASAN
[al aali al manthura fi al ahadeeth al mashoora tul ma'roof; badr ud deen zarkashi; vol 1, page 42; research by mustafa abdul qadir ata; printed by dar ul kutb ilmia; beirut; first print; 1406]
haithmi writes in majma uz zawaid that
رواه أحمد وفيه عبدالله بن محمد بن عقيل وهو سيء الحفظ قال الترمذي صدوق وقد تكلم فيه بعض أهل العلم من قبل حفظه وسمعت محمد بن إسماعيل يعني البخاري يقول كان أحمد بن حنبل وإسحق بن إبراهيم والحميدي يحتجون بحديث ابن عقيل قلت فالحديث حسن والله أعلم.
ahmad narrated and in that is abdullah bin mohammad bin aqeel who had weakness in remembering; and tirmidhi said that he is truthful; and some people of knowledge argued about him regarding his memory; and i heard mohammad bin ismial , i.e, bukhari, who said that ahmad bin hanbal and ishaq bin ibrahim and hameedi have argued with his narrations; so his narrations are HASAN; allah knows best
[majma uz zawaid wa manba ul fawaid; haithmi; vol 1, page 260; printed by dar al rayat lil terath/dar ul kitab al arabi; cairo; beirut; 1407]
hafiz ibn qatan has used this rule at many places; we will mention two of them
وهو إنما يرويه ابن وهب، عن أسامة بن زيد الليثي، عن نافع عنه. وأسامة مختلف فيه، فالحديث حسن.
“and in that ibn wahab narrated from usamam bin ziad; and nafi’i from him; and there is different of opinion in regards to usama; so his narrations are hasan
[bayan ul wahm wa al abham fi kitub ul ahkam; ibn qatan al fasi; vol 4, page 420; research by hasan ayat saeed; printed by dar tayaba; riyad; first print; 1418]
and he writes
وهو حديث يرويه سلام أبو المنذر، عن ثابت، عن أنس. وهو سلام بن سليمان القارئ، صاحب عاصم، وهو مختلف فيه، فالحديث حسن.
and the narration narrated from salam abu mandhar; from thabit from anas; and he is salam bin sulaiman; friend of asim; there is difference of opinion in him; so his narrations are hasan
[bayan ul wahm wa al abham fi kitub ul ahkam; ibn qatan al fasi; vol 4, page 462-463; research by hasan ayat saeed; printed by dar tayaba; riyad; first print; 1418]
mullah ali qari mentions a narration having abu al muneeb and then writes
ورواه الحاكم وصححه وقال أبو المنيب ثقة ووثقه ابن معين أيضاً وقال ابن أبي حاتم سمعت أبي يقول صالح الحديث وأنكر على البخاري ادخاله في الضعفاء وتكلم فيه النسائي وابن حبان وقال ابن عدي لا بأس به فالحديث حسن.
hakim narrates from him and authenticates him; and said that abu muneed is thiqa; and ibn moin also authenticates him; and ibn abi hatim said that i heard my father saying that he is good in hadeeth; but bukhari rejected that; and mentioned him in al-duafa; and nisai and ibn haban argued about him; and ibn addi said that there is no problem; so his narration is HASAN
[mirqaat ul mafateeh sharah miskhat ul masabeeh; mullah ali bin sultan al qari; vol 3, pag 305; research by jamal aitaati; printed by dar ul kutb ilmia; beirut; first print; 1422]
and manawi wrote in faid ul qadeer that
قال الهيثمي: وفيه أحمد بن بديل وثقه النسائي وضعفه أبو حاتم أي فالحديث حسن
“haithmi said taht there is ahmad bin badeel and he is thiqa as per nisai; and abu hatima said that he is weak; so his narration is HASAN
[faiz ul qadeer sharah al jami ul sagheer; abdul rauf manawi; vol 1, page 369; printed by maktaba tijariya tul kubra; egypt; first print; 1356]
and mohi ud deen nauwi, shokani and mubarak puri write after mentioning a narration that
وفي إسْنَادِهِ عبد الرحمن بن حَبِيبِ بن أزدك (أردك) وهو مُخْتَلَفٌ فيه قال النَّسَائِيّ مُنْكَرُ الحديث وَوَثَّقَهُ غَيْرُهُ قال الْحَافِظُ فَهُوَ على هذا حَسَنٌ
and in this chain is abdul rehman bin habeeb bin azdakr; and there is difference of opinion about him; nisai said: munkir ul hadeeth; and others have mentioned his trust worthiness said hafiz; so he is HASAN
[al majmo'o; abu zikriya mohi ud deen nauwi; vol 17, page 68; printed by dar ul fikr lil tabaya wa nishr wa tauzi'i]
[neel ul autar; shokani; vol 7 page 20; printed by dar ul jabal; beirut; 1972]
[tohfa tul ahuzi sharah jami tirmidhi; mohammad bin abdul rehman al mubarakpuri; vol 4, page 304; printed by dar ul kutb ilmia; beirut]
zai’li writes in nasb ur raya
وأبو معشر هذا مختلف فيه فمنهم من يضعفه ومنهم من يوثقه فالحديث من أجله حسن انتهى.
abu ma’shar is in this chain; and there is difference of opinion about him; some have weakened him and others have termed him thiqa; so his narration is HASAN
[nasb ul raya al ahadeeth tul hidaya; abdullan bin yousaf al zai'li hanfi; vol 4, page 121; research by mohammad yousaf al banoori; printed by dar ul hadeeth; egypt; 1357]

so, the summary is that if there is difference of opinion, it does not mean that he is altogether rejected; rather his narrations get the status of HASAN
and it should not be said that this rule is not acted upon in this era; rather albany has used this rule at about 50 places in his silsila ahadeeth sahihiya; we will mention just 15

EXAMPLE 1
قلت: وهذا إسناد حسن، رجاله كلهم ثقات رجال البخاري غير ابن ثوبان واسمه عبد الرحمن بن ثابت وهو مختلف فيه
i say: this chain is HASAN; all the narrators are thiqa and that of bukhari except that there is ibn thoban who is abdul rahman bin thabit, and there is difference of opinion about him
[silsila ahadeeth sahihiya; narration 115; maktaba shameela]
EXAMPLE 2:-
albany writes

2. وصالح بن رستم وهو أبو عامر الخزاز البصري لم يخرج له البخاري في صحيحه إلا تعليقا، وأخرج له في الأدب المفرد أيضا ثم هو مختلف فيه، فقال الذهبي نفسه في الضعفاء: وثقه أبو داود، وقال ابن معين: ضعيف الحديث. وقال أحمد: صالح الحديث.
……………………………………….
قلت: فهو حسن الحديث إن شاء الله تعالى، فقد قال ابن عدى: وهو عندي لا بأس به، ولم أر له حديثا منكرا جدا. وأما الحافظ فقال في التقريب: صدوق، كثير الخطأ . وهذا ميل منه إلى تضعيفه. والله أعلم.
and salih bin rustam; he is abu amir khazar basri; bukhari did not take from him in sahih, but took from him in taleeq and adab ul mufrid; there is difference of opinion about him; dhabi said that he is in weak narrators; abu daood said he is thiqa; and ibn moin said that he is daif ul hadeeth; and ahmad said that is good in hadeeth
……………………….
i say: this narration is HASAN inshallah; this is because ibn addi said that there is no problem in him and that i (ibn addi) did not see any rejected narration from him; and hafiz said in taqreeb that he is truthful though he erred a lot; so that he is inclined to weakness; allah knows best
[silsila ahadeeth sahihiya; page 216]
EXAMPLE 3

albany said
. قلت: وهذا إسناد حسن رجاله ثقات معرفون غير سليمان بن عتبة وهو الدمشقي الداراني مختلف فيه، فقال أحمد: لا أعرفه وقال ابن معين: لا شيء، وقال دحيم: ثقة، ووثقه أيضا أبو مسهر والهيثم ابن خارجة وهشام بن عمار وابن حبان ومع أن الموثقين أكثر
i say: this narration is HASAN; all narrators are trust worthy and famous except sulaiman bin atba; and he is damishqi darani; and there is difference of opinion about him; ahmad said that i do not know him; ibn moin said: he is nothing; daheem said he is thiqa and same wise abu mashar and haitham bin kharija and hasham bin ammar and ibn haban and others termed him trustworty;
[silsila ahadeeth sahihiya; narration 514]

EXAMPLE 4:-
. وإسناد أحمد حسن رجاله ثقات رجال مسلم غير محمد بن عبد الله بن عمرو وهو سبط الحسن الملقب بـ ( الديباج )وهو مختلف فيه.
and chain of ahmad is hasan; narrators are all thiqa and that of muslim except mohammad bin abdullah bin amr;………; there is difference of opinion about him
[silsila ahadeeth sahihya; narration 546]

EXAMPLE 5:-
. قلت: وإسناده خير من إسناد حديث عياض رجاله ثقات رجال الشيخين غير سنان بن سعد وقيل: سعد بن سنان وهومختلف فيه، فمنهم من وثقه ومنهم من ضعفه. قلت: فهو حسن الحديث.
i say: this narration is better from chains of hadeeth ayad; narrators are all thiqa and that of sheikhain except sanan bin saad; or some say that he is saad bin sanad; and there is difference of opinion about him; some say he is thiqa others say he is daif; i say: narration is HASAN
[silsila ahadeeth sahihiya; narration 570]
EXAMPLE 6:-
قال البوصيري في الزوائد: إسناده حسن، وسليمان بن عتبة مختلف فيه وباقي رجال الإسناد ثقات .
قلت: وهو كما قال.
bosairi said in zawaid: chain is HASAN and suliman bin atba, there is difference of opinion about him; and rest are all thiqa
i say: it is like what he said
[silsila ahadeeth sahihiya ; narration 675]
EXAMPLE 7:-
. وإبراهيم بن المهاجر وهو البجلي مختلف فيه، فقال أحمد: لا بأس به وقال يحيى القطان: لم يكن بقوي، وفي التقريب: صدوق لين الحفظ.
قلت: فهو حسن الحديث أن شاء الله تعالى.
and ibrahim bin mohajar and he is al bajli; there is difference of opinion about him; so ahmad said that there is no problem in him and yahya qatan said he is not strong; and in taqreeb it is written that he is truthful but lenient in memory
i say: this narration is HASAN inshllah
[silsilah ahadeeth sahihiya; narration 697]
EXAMPLE 8

8. قلت: وهذا إسناد حسن، رجاله ثقات رجال الصحيح غير الأجلح وهو ابن عبد الله الكندي وهو صدوق كما قال الذهبي والعسقلاني. والحديث قال في الزوائد (131 / 2 ): هذا إسناد فيه الأجلح بن عبد الله مختلف فيه، ضعفه أحمد وأبو حاتم والنسائي وأبو داود وابن سعد، ووثقه ابن معين والعجلي ويعقوب بن سفيان وباقي رجال الإسناد ثقات.
i say: this chain is hasan; all narrators are thiqa and that of sahih narration except ajlah; and he is ibn abdullah kundi; he is truthful as has been said by dhabi and asqalani; and is there in narration of zawaid (2/131): this narration has ajlah bin abdullah, and there is difference of opinion about him;; ahmad, abu hatim, ibn saad weakened him;;; ibn moin, ijli, yaqoob bin sufian accepted him as thiqa;;; and rest narrators are thiqa
[silsila ahadeeth sahihya; narration 1093]
EXAMPLE 9

9. أخرجه ابن ماجه ( 2 / 407 ) من طريق سعد بن إبراهيم بن عبد الرحمن
بن عوف عن معبد الجهني عن معاوية مرفوعا. وفي الزوائد: إسناده حسن لأن معبد الجهني مختلف فيه وباقي رجال الإسناد ثقات.
قلت: وهو كما قال.
ibn maja narrated from him (2/407) from chain of saad bin ibrahim bin abdul rehman;; and in zawaid it is said that the chain is hasan; and in this is ma’bad al jahni; and there is dispute in him; and rest are thiqa;; i say that it is like what is said
[silsila ahadeeth sahihiya; narration 1284]

EXAMPLE 10:-
10. قلت: ورجاله ثقات رجال مسلم غير الباهلي هذا، وهو مختلف فيه، وقال الحافظ في التقريب: صدوق له أوهام . قلت:فهو حسن الحديث إن شاء الله تعالى.
i say: all the narrators are thiqa and that of muslim except bahili; and there is dispute in him; and hafiz said in taqreeb that he is truthful but hallucinates;; i say that the narration is HASAN; inshllah
[silsila ahadeeth sahihiya; narration 2841]

EXAMPLE 11:-

11. قلت: وهذا إسناد حسن على الخلاف المعروف في الاحتجاج برواية عمرو بن شعيب عن أبيه عن جده، و الذي استقر عليه عمل الحفاظ المتقدمين و المتأخرين الاحتجاج بها، و حسب القارىء أن يعلم قول الحافظ الذهبي فيه في كتابه المغني : مختلف فيه، و حديثه حسن، و فوق الحسن.
i say: this chain is HASAN due to the fact that there is objection to narration of amr bin shoaib from his father from his grand father;; but it has been used by huffaz and past and later scholars and they argued with it; and for reader it should suffice that dhabi said in his book al mughni: there is dispute in this; but his narrations are HASAN or above that
[silsila ahadeeth sahihiya; narration 2980]

EXAMPLE 12:-

12. إسناده حسن رجاله كلهم ثقات غير عمر بن يزيد النصري وهو مختلف فيه كما تقدم آنفا وقد خرجت الحديث في الصحيحة.
this chain is HASAN; all narrators are thiqa except umar bin yazeed al nasri; there is dispute in his; as said before; i have used his narrations in sahihiya
[zilal ul jannah; albani; vol 1, page 131; narration 323; as per maktaba shameela]
EXAMPLE 13;-

13. حديث صحيح إسناده حسن ورجاله ثقات غير سكين بن عبد العزيز وهو مختلف فيه والراجح عندي أنه حسنالحديث.
narration is sahih, chain is hasan; and narrators are thiqa except sakeen bin abdul aziz and there is dispute in him; and for me, his narrations are hasan
[zilal ul jannah; albany; vol 2, page 294, narration 1125]
EXAMPLE 14:-

14. قلت: وهذا سند حسن بما قبله فإن داود هذا مختلف فيه وجزم الذهبي في الميزان بأنه ضعيف. ووثقه ابن حبان ( 1 / 41 ) وقال أبو حاتم: تغير حين كبر وهو ثقة صدوق وقال النسائي: ليس بالقوي ).
i say: this chain is hasan; this is due to the fact that there is daood in it who has dispute; dhabi said he is daif in meezan; and ibn haban said he is thiqa (1/41); and abu hatim said: he changed when he grew old, and he is thiqa and truth ful;; and nisai said: he is not strong
[arwa ghaleel fi takhreej ahadeeth manar us sabeel; albani; vol 3, page 402; kitab uz zakat; research by ashraf; zuhair; printed by al maktab ul islami; beirut; 1405]
EXAMPLE 15:-

15. قلت: وهذا إسناده حسن رجاله ثقات رجال الشيخين غير عبد الله بن دكين وهو أبو عمر الكوفي البغدادي مختلف فيه قال الذهبي في المغني : معاصر لشعبة وثقه جماعة وضعفه أبو زرعة وقال الحافظ في التقريب : صدوق يخطئ.
i say: this chain is hasan; and narrators are all thiqa and that of sheikhain except abdullah bin dakeen and he is abu umar ul kufi; there is dispute in him; dhabi said in al mughni that he is of the era of shoba; a group said he is thiq; and abu zara said he is daif; and hafiz said in taqreeb: he is truthful but errs
[tahreem aalat tarb; albany; vol 1, page 148; tabq barnama al maktab shameela]
so this clarifies that the narrator where scholars have dispute in, that is called HASAN
so, even if we presume that the jarah of nisai and jozjani had some weight age, still the narration gets the status of HASAN

2- JARIR BIN ABDUL HAMEED

he is narrator of bukhari and muslim; and mizzi writes about him in tehzeeb ul kamal

قال محمد بن سعد: كان ثقة كثير العلم، يرحل إليه. و قال محمد بن عبد الله بن عمار الموصلى: حجة كانت كتبه صحاحا.
“mohammad bin saad said thathe is thiqa and very knowledgeable; people consulted him; mohammad bin abdullah bin ammar mosli said that he was hujjat and his books were sahih
[tehzeeb ul kamal; mizzi; vol 4, page 544; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]
[sair alam nabala; dhabi vol 9, page 11; research by sheikh shoaib ul arnawut; mohammad nameed; printed by mususa tur risala; beirut; 1413]
[tehzeeb ut tehzeeb; ibn hajar; vol 2, page 65; printed by dar ul fikr; beirut; first print; 1404]
so the objection of dimishqi that
جرير بن حازم وهو صدوق يهم وقد اختلط كما صرح به أبو داود والبخاري في التاريخ الكبير (2/2234).
he was truthful but mixed as said by abu daood and bukhari in tareekh ul kabeer
it is baseless; and has two main defects
first of all; mohammad ibn hameed razi, is narrating from jarir bin abdul hameed; and not from jarir bin hazim; so dimishqi had erred in this case
secondly, even if we presume that it is jarir bin hazim, still there is no problem with him since he is narrator of bukhari, and muslim and others;
so his objection is null and void

3- MUGHAIRA BIN MUQSIM DIBI

he is narrator of bukhari and muslim and other books
mizzi writes for him
عن أبى بكر بن عياش: ما رأيت أحدا أفقه من مغيرة، فلزمته.
وقال أحمد بن سعد بن أبى مريم، عن يحيى بن معين: ثقة، مأمون.
قال عبد الرحمن بن أبى حاتم: سألت أبى، فقلت: مغيرة عن الشعبى أحب إليك أم ابن شبرمة عن الشعبى؟ فقال: جميعا ثقتان.
وقال النسائى: مغيرة ثقة.
ا
abu bakar bin ayash said:- i have never seen anyone greater in fiqh that mughaira; it is must to be with him
ahamd bin saad bin abi maryam narrated from yahya bin moin that he is thiqa and safe
abdul rehman bin abi hatim asked his father; so he said: mughaira from shaobi OR umm ibn shabrama from shaobi, which one u like? he said all are thiqa
nisai said: he is thiqa
[tehzeeb ul kamal; mizzi; vol 28, page 399; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]
so his objection that he is thiqa but does irsaal especially in his narrations from ibrahim…………..
that is not scholarly; for if it is so, why bukhari and muslim took narrations from him?

4- ZIYAD BIN KULAIB

he is a narrator of muslim, tirmidhi

mizzi writes for him
قال أحمد بن عبد الله العجلى: كان ثقة فى الحديث، قديم الموت.
ahmad bin abdullah ijli said: he is thiqa in hadeeth, nisai said: he is thiqa;; ibn haban said: he is from steadfast huffaz and died in 119 hijri
[tehzeeb ul kamal; mizzi; vol 9, page 505; research by bashar awad maroof; printed by mususa tur risala; beirut; first print; 1400]

OBJECTION REGARDING BREAK IN CHAIN

as we mentioned in narration of baladari, that acceptance of a person of this status from first century is sufficient to prove our claim; even if he has not seen that
secondly, ziyad narrated narrations from those who are thiqa as per scholars of ahlusunnah
his sheikhs are

1- ibrahim nakhai:
dhabi writes

ابراهيم النخعي: الفقيه كان عجبا فى الورع و الخير، متوقيا للشهرة، رأسا فى العلم
he was a faqih who was great in worship and betterment; not greedy for fame, he was for knowledge only
[al kashif fi maarifat man lahu rawayat fi kutb al sitta; dhabi; vol 1, page 227; research by mohammad awama; printed by dar ul qibla lil thaqafa tul islamia; mususa ulw; jeddah; first print; 1413]

2- saeed bin jubair
ibn hajar writes
سعيد بن جبير: ثقة ثبت فقيه.
he is thiqa, faqih
[taqreeb ut tehzeeb; ibn hajar; vol 1, page 234; narrator 2278; research by mohammad awama; printed by dar ur rasheed; suria; first print; 1406]
3- aamir sho’bi

عامر الشعبي: ثقة مشهور فقيه فاضل..
he is thiqa, famous faqih; fadil
[taqreeb; vol 1, page 287; narrator 3092]
4- fadeel bin amr

فضيل بن عمرو الفقيمي: ثقة.
he is thiqa
[taqreeb; vol 1, page 448; narrator 5430]

CONCLUSION

this chain is sahih and objections of dimishiqi are baseless; it shows that he does not works hard before he posts; irsaal in narration is no problem rather it is hujjat and can be used for arguments

Umar suspecting companion of prophet asws to be in “contact” with satan

i had been thinking of this narration for sometime; and finally i thought to share it with you all
here is what we find in musnad ahmad


ibn umar narrates that when ghilan bin salma accepted islam, he had 10 wives; so holy prophet asws told him to select 4 and leave others; and when the era of umar came, he gave divorce to the remaining ones; and distributed his wealth in his sons; when umar came to know of it, he told him that i think that due to secretly listening to satan, you have come to know of your death time; and that he put in your heart; and now you would live for short time only; by god! either you take back your wives and distribution of your wealth or i will make your wives your heir; and order to stone your grave like it was done to grave of abu raghal 
[musnad ahmad, urdu, vol 3, page 50-51]
Sheikh shoaib says hadeeth is sahih and all narrators are thiqa [8/251/4631]
ghilan is a sahabi (usd ul ghaba, vol 2, page 786, number 4184); and we see here that umar is charging him of “secretly listening” to satan
and not just that, he even went ahead to say that he would order to stone his grave…………….
one can say that it was just suspicion, but is this the way you threaten someone on grounds of mere suspicion????

Uman and Muta

brother nawaf made an interesting observation
let me share that with you

he mentioned this narration from sunan ibn maja
1963 حدثنا محمد بن خلف العسقلاني حدثنا الفريابي عن أبان بن أبي حازم عن أبي بكر بن حفص عن ابن عمر قال لما ولي عمر بن الخطاب خطب الناس فقال إن رسول الله صلى الله عليه وسلم أذن لنا في المتعة ثلاثا ثم حرمها والله لا أعلم أحدا يتمتع وهو محصن إلا رجمته بالحجارة إلا أن يأتيني بأربعة يشهدون أن رسول الله أحلها بعد إذ حرمها
ibn umar said that when umar became WALI (urdu translation says when he became caliph), he delivered a speech, so he said: holy prophet asws gave us permission to do muta’a three times, and then he prohibited it. by god! if i come to know that any of you did muta’a and he is married, i ll punish him with stones (rajam) except that he brings me 4 people (of course they have to be sahaba) who testify that holy prophet asws allowed it after he prohibited it

http://www.islamweb.net/newlibrary/display_book.php?bk_no=5&ID=602&idfrom=1835&idto=2005&bookid=5&startno=118

as regards to authenticity, let me add that
1- albany included this in his sahih ibn maja, vol 2, page 154, narration 1611: he terms it HASAN
2- hafiz abu tahir zubair ali zai terms in HASAN in urdu translation of sunan ibn maja, vol 3, narration 1963
3- sheikh maqbal al widai included it in his الصحيح المسند مما ليس في الصحيحين , and termed it HASAN
his observation is that if only one sahabi narrates a narration, wont that be a hujjat?
if yes, why was omer asking for 4?
and my addition to this is that here the word used for caliph/khalifa is WALI
here is the link to article of brother nawaf
http://www.alkafi.net/vb/showthread.php?t=2121

http://ahlubait.wordpress.com/2012/02/14/authenticity-of-a-narration-if-only-one-sahaba-narrates/

Umar and his attitude to women

this article is a translation of this thread of brother ismail deobandi
famous historian and great scholar of hadeeth, umar bin sheba wrote in his history book, tareekh madina munawara

حدثنا موسى بن إسماعيل قال، حدثنا حماد بن سلمة قال، حدثنا ثابت، عن هلال بن أمية: أن عمر رضي الله عنه استعمل عياض بن غنم على الشام، فبلغه، أنه اتخذ حماما، واتخذ نوابا، فكتب إليه أن يقدم عليه، فقدم، فحجبه ثلاثا، ثم أذن له، ودعا بجبة صوف فقال: البس هذه، وأعطاه كنف الراعي وثلاثمائة شاة، وقال: انعق بها، فنعق بها، فلما جاوز هنيهة قال: أقبل، فأقبل يسعى حتى أتاه، فقال: اصنع بها كذا وكذا، اذهب. فذهب حتى إذا تباعد ناداه يا عياض أقبل، فلم يزل يردده حتى عرقه في جبته، قال: أوردها علي يوم كذا وكذا، فأوردها لذلك اليوم، فخرج عمر رضي الله عنه إليه فقال: انزع عليها. فاستقى حتى ملا الحوض فسقاها، ثم قال، انعق بها فإذا كان يوم كذا فأوردها، فلم يزل يعمل به حتى مضى شهران، قال: فاندس إلى امرأة عمر رضي الله عنها وكان بينه وبينها قرابة، فقال: سلي أمير المؤمنين فيم وجد علي ؟ فلما دخل عليها قالت: يا أمير المؤمنين فيم وجدت على عياض ؟ قال يا عدوة الله، وفيم أنت وهذا، ومتى كنت تدخلين بيني وبين المسلمين ؟ إنما أنت لعبة يلعب بك، ثم تتركين

تاریخ المدینة المنورة//جلد،2//صفحہ،21//دارالکتب العلمیہ بیروت
our topic of discussion in this narration is that part where umar told his wife that women are like toys, you play with them and then leave them


but before going into it, we will see the chain of narrators and discuss that in detail inshallah

STATUS OF THIS NARRATION IN LIGHT OF RULES OF AHADEETH
there is a huge chance of break in the chain since thabit bin aslam albanani is a taba’i and he did not get the time to meet halal bin umayya, and even if we accept that saying of ata bin ajlan, who is matrook though, still we can just say that halal bin umayya lived till time of reign of mawia, and still it wont be possible that he heard the narration since thabit was born in year 41 hijri
and that is why ibn hajar writes
وأخرج ابن شاهين، من طريق عطاء بن عجلان، عن مكحول، عن عكرمة بن هلال بن أميّة- أنه أتى عمر فذكر قصّة اللّعان مطوّلة. وهذا لو ثبت لدلّ على أنّ هلال بن أميّة عاش إلى خلافة معاوية حتى أدرك عكرمة الرواية عنه،ولکن عطاء بن عجلان متروک

الاصابة في تمييز الصحابة//جلد،6//صفحہ،428//طبعه دار الكتب العلميه
but by casting doubt of breakage/inqita’a on the chain, one cannot say that the narration can not be used as evidence. this is an opinion which shows that the person is ignorant of rules of ahadeeth. this is because this narration cannot be charged with INQITA’A, rather we say that this narration comes under the heading of MURSAL in the light of the rules devised by scholars of ahlusunnah. and mursal narrations can be used as evidence in view of three imams (abu hanifa, malik, ahmad bin hanbal)

DIFFERENCE IN DEFINITION OF MURSAL AND MUQATI’I
before going into details of chain, and narrators; first of all, let us point out the differences which scholars had in regards to definition of mursal and monqati’i.
and we would like to add tthat regarding khabar-e-wahid/single report; there are two types
1- khabar-e-maqbool = accepted narration
2- khabar-e-mardood = rejected narration
there are many reasons for rejecting khabar-e-mardood, but technically they can be divided into two
1- break/isqaat in the chain, i.e, if there is a narrator missing
2- accusation on narrator , i.e, if there is criticism on the narrator

DIFFERENCE BETWEEN MURSAL AND MUNQATI’I NARRATION IN VIEW OF USOOLEEN AND KHATEEB BAGHDADI we will talk about rejecting a narration when a narrator is missing
this means break in sanad, and this is called inqita’a, and narration is called monqati’i
now, break can be of any time
narrator can miss from start of chain, from middle of chain, from end of it
one narrator can be missing, many can be missing
they are all reasons of it. but this definition of break/inqita’a is for usooleen and some scholars of hadeeth. amongst them is khateeb baghdaadi, ibn abdul bar etc. that means, for them, there is no difference between monqati’i and mursal
however, other scholars of hadeeth do differentiate between the two
that is, there is difference between mursal and munqati’i and their application. we will explain this difference in detail keeping in view the authentic books on this issue. first we will explain the view of khateeb baghdaadi and ibn abdul bar who do not differentiate between the two.
imam nauwi writes in moqaddama/preface of sharah/explanation of sahih muslim

واما المرسل فھو عند الفقھاء واصحاب الاصول والخطیب الحافظ ابی بکر البغدادی وجماعة من المحدثین ما انقطع اسناده علی أی وجه کان انقطاعه فھو عندھم بمعنی المنقطع وقال جماعات من المحدثین أو أکثرھم لا یسمی مرسلا

مقدمہ شرح صحیح مسلم//جلد،1//صفحہ،30// طبعہ قاھرہ مصر

that is, definition of mursal in view of fuqaha and people of usool and khateeb and a group from scholars of hadeeth is that there is break in sanad, no matter what type of break it is, it is of type of monqati’i, in opposition to jamhoor scholars of hadeeth, they do not name any narration mursal
hafiz zain ud deen abdul raheem iraqi wrote a book in science of rules of ahadeeth, its name is “nazm ud darar fi ilm ul athar” [ "نظم الدرر فی علم الاثر"]. this book is famous by the name of “alfiyat al iraqi” ["ألفیة العراقی"]. he wrote explanation of this book himself. but the best explanation of this book was by hafiz mohammad bin abdul rehman al sakhawi which is named “fath ul mugheeth fi sharah alfiyat al hadeeth” “فتح المغیث فی شرح ألفیة الحدیث” . hafiz sakhawi explained it and wrote

المرسل ما سقط راو من سندہ سواء کان فی اوله أو آخره أو بینھما واحد او اکثر….بحیث یدخل فیه المنقطع والمعضل والمعلق، وھو ظاھر عبارة الخطیب حیث اطلق الانقطاع…والمعروف فی الفقہ واصوله ان [ذالک کله] ای المنقطع والمعضل یسمی مرسلا، قال والیه ذھب من اھل الحدیث الخطیب و قطع به

فتح المغیث بشرح الفیة الحدیث//جلد1//صفحہ154// دارالکتب العلمیه بیروت

that is, mursal narration is that which has a narrator missing in chain, whether it is from start or end, whether it is one narrator missing or many, whether it is monqati’i, mu’dil, mu’liq, all are named mursal. and this is what is clear from saying of khateeb when he applied inqita’a. …..and this is known in fiqh and usoolis that break in chain of any type, munqati’i and mudil, comes in heading of mursal as has been the view of khateeb, and his opinion is final
hafiz ibn rajab hanbali wrote a great explanation of al-ilal by tirmidhi, and anyone who is aware of this science of ahadeeth, atleast, he will not reject that. in that book, while explaining the view of khateeb etc, ibn rajab wrote

أما الخطيب البغدادي فقد أطلق المرسل على ما انقطع إسناده مطلقا

شرح علل الترمذي//صفحہ 183// طبعہ مكتبة الرشد رياض

khateeb has termed any narration mursal which has break of any type
hafiz ibn salah has written a book named, moqaddama ibn salah, this book is one of the most famous books of rules of ahadeeth. scholars of later era consulted this book as a source which speaks of the status of this book. he wrote in this book

والمعروف فی الفقه واصوله أن کل ذالک یسمی مرسلا والیه ذھب من اھل الحدیث ابو بکر الخطیب و قطع به

معرفۃ انواع علم الحدیث//صفحہ35// طبعہ دارالکتاب العربی بیروت

“it is known in fiqh and usoolis that they named any thing mursal which had break, this is the final saying of abu bakar khateb
hafiz ibn kather wrote a summary of the book of ibn salah, and it is named “ikhtisaar uloom ul hadeeth”. its explanation has been written by sheikh ahmad shakir by the name of “al baith ul hatheeth”. and sheikh nasir ud deen albany has written footnotes to it. ibn kather wrote in his book

ومنھم من قال المنقطع مثل المرسل وھو کل مالا یتصل اسناده
۔
اختصار علوم الحدیث//صفحہ164//طبعہ مكتبة المعارف رياض

“some of the mohadatheen (refereing to khateeb) say that munqati’i narration is like mursal in that all have not connected chain
nauwi wrote a famous book of rules of science of hadeeth, “al taqreeb wa al taiseer”. its sharah/explanation has been written by sayooti and its significance be judged by the fact that his book “tadreeb ur rawi fi sharah taqreeb un nauwi” is taught in madaris
sayooti writes in his book

المنقطع الصحیح الذی ذھب الیه الفقھاء والخطیب وابن عبد البر وغیرھم من المحدثین ان المنقطع ما لم یتصل اسنادہ علی أی وجه کان انقطاعه سواء کان الساقط منه الصحابی او غیره فھو والمرسل واحد

تدریب الراوی شرح تقریب النووی//صفحہ،181// طبعہ احیاء التراث العربی
“correct view in regards to munqati’i is of schoars of fiqh and khateeb and ibn abdul bar etc that there is break in sanad/chain no matter which type of break it is. whether narrator missing is sahabi or any other person, it is broken. for them, munqati’i and mursal are one”

APPLICATION OF MUQATI’I ON MURSAL what we had written so far, it shows the view of khateeb and inb abdul bar etc; and this tells us that these people did not differentiate between munqati’i and mursal, rather it means same to them. and that is why these people have applied the word mursal on those narrations which were munqati’i. ibn hajar points to this that jamhoor mohadatheen differentiate between the two but others do not differentiate between them. he wrote a book named “nakhba tul fikr fi mustalah ahlul athar” [ "نخبة الفکر فی مصطلح أھل الاثر"] which is concise book on this topic. ibn hajar himself wrote its explanation. which is named “nazhat al nazaar fi tazeeh nakhbat ul fikr” ["نزھة النظر في توضيح نخبة الفكر"], and it is better than other books on this issue
he writes
وقریب من ھذا اختلافھم فی المنقطع والمرسل ھل ھما متغایران او لا؟ فاکثر المحدثین علی التغایر لکنه عند اطلاق الاسم واما عند استعمال الفعل المشتق فیستعملون الارسال فقط فیقولون ارسله فلان سوآء کان ذالک مرسلا او منقطعا، ومن ثمة اطلق غیر واحد ممن لم یلاحظ مواقع استعمالھم علی کثیر من المحدثین انھم لا یغایرون بین المرسل والمنقطع

نزھة النظر فی توضیح نخبة الفکر// صفحہ66
he writes that whether munqati’i and mursal are one or separate? most of the scholars of hadeeth separate them, but this is to the extent of definition only, otherwise even those who do not believe in differentiation, even they use to word mursal even if the narration is mursal or munqati’i since they do not differentiate between the two

hafiz sakhawai has explained it with examples in regards to application of mursal on munqati’i, and that bukhari, abu daood, tirmidhi etc had applied it in this way. so he wrote

وممن اطلق المرسل علی المنقطع من ائمتنا أبو زرعة و أبو حاتم ثم الدارقطنی ثم البیھقی بل صرح البخاری فی حدیث لابراھیم بن یزید النخعی عن أبی سعید الخدری بانه مرسل لکون ابراھیم لم یسمع من أبی سعید و کذا صرح ھو و أبوداود فی حدیث لعون بن عبد اللہ بن عتبة بن مسعود بانه مرسل لکونه لم یدرک ابن مسعود والترمذی فی حدیث لابن سیرین عن حکیم بن حزام بانه مرسل وانما رواه ابن سیرین عن یوسف بن ماھک عن حکیم وھو الذی مشی علیه أبو داود فی مراسیله فی آخرین

فتح المغیث شرح الفیة الحدیث//جلد1//صفحہ155//طبعہ دارالکتب العلمیہ

he says: those who applied mursal on munqati’i include abu zara, abu hatim razi, darqutni, behqi; and bukhari apaplied it to those narrations of ibrahim nakhai who he did from abu saeed khidri, and they labelled it mursal though their hearing is not proven. similarly, bukhari and abu daood used ti on those narration where aun bin abdullah bin atba from ibn masood, they called it mursal since hearing of aun from ibn masood is not proven. similarly, tirmidhi has termed narrations of ibn seereen from hakeem bin hazim as mursal, though ibn seeren took that from yousaf bin mahik and he took from hakeem

similarly, hafiz mohammad bin abdur rehman mubarak puri wrote in moqadama of sharah tirmidhi

واستعمل الترمذی لفظ المرسل بمعنی المنقطع فی کثیر من المواضع وکذالک غیره من المحدثین استعملوا المرسل بمعنی المنقطع

مقدمہ تحفة الاحوذی شرح جامع الترمذی// صفحہ393// طبعہ قدیمی کتب خانہ

tirmidhi has used on many places mursal in meaning of munqati’i. and simlar to him, many scholars have used mursal in meaning of munqati’i

VIEW OF IMAM HAKIM AND OTHER JAMHOOR SCHOLARS OF HADEETH we have given in detail the view of those who take mursal and munqati’i as one
now, we come to those who differentiate between the two.

DEFINITION OF MUNQATI’I
one of the firsts book on rules of science of hadeeth is “al mohadith ul fasil bain al rawi wa al wahi’i” ["المحدث الفاصل بین الراوی والواعی"]. author of this book is abu mohammad hasan ramahar mazi (died 360 hijri). then we have the book by hakim neshapuri, “maarifat uloom ul hadeeth” ["معرفة علوم الحدیث" ]. in this book, we see hakim saying

والنوع الثالث من المنقطع ان یکون فی الاسناد روایة راو لم یسمع من الذی یروی عنه الحدیث قبل الوصول الی التابعی الذی ھو موضع الارسال ولا یقال لھذا النوع من الحدیث مرسل انما یقال له منقطع

معرفة علوم الحدیث// صفحہ28// طبعہ دارالکتب العلمیہ بیروت

munqati’i means that there is a narrator who narrates from someone who is one degree up then him from whom he had not heard hadeeth (that means that mr x narrates from mr z, rather than via mr y:slave of ahlubait), but this is something which should be before tabai’i. because once it reaches to tabai’i, then it is place for irsaal (it means that we would then call it mursal:slave of ahlubait). such a narration (the one defined before) is munqati’i
by adding the saying “tabai is place of irsal”, hakim has clarified the definition of munqati’i. this is the differentiating point between the two.
if there is a gap in narrators before tabai’i, it is munqati’i
if it is after tabai’i, it is mursal
after hakim, those who came kept it so
we would quote what nauwi wrote in this regards

فان انقطع قبل التابعی واحد او اکثر قال الحاکم وغیره من المحدثین لا یسمی مرسلا بل یختص المرسل بالتابعی عن النبی فان سقط قبله فھو منقطع

التقریب والتیسیر لمعرفة سنن البشیر النذیر// صفحہ34// طبعہ دارالکتاب العربی

if there is a break before tabai’i, hakim etc say that is munqati’i. because mursal is specific to tabai’i (whether tabai’i is young or elder, it is same as per sayings of aimmah:ismail deobandi)

DEFINITION OF MURSAL
Hakim defines it as

فان مشائخ الحدیث لم یختلفوا فی ان الحدیث المرسل ھو الذی یرویه المحدث باسانید متصلة الی التابعی

معرفة علوم الحدیث// صفحہ25// طبعہ دارالکتب العلمیہ بیروت

great teachers of hadeeth do not differ in this that mursal is that hadeeth which has its chain connected till tabai’i
hafiz explains it as

والثانی ھو ما سقط فی آخره من بعد التابعی ھو المرسل

نزھة النظر شرح نخبة الفکر//صفحہ399// طبعہ قدیمی کتب خانہ

that narration in which there is break after tabai’i is mursal

SUMMARY OF THIS DISCUSSION
it is clear from the explanation of hakim and ibn hajar that the narration which we gave is mursal
because it is broken after tabai’i, and from author to aslam al banani, it is connected. and it is clear that he was a great tabai’i.
and it is hujjat as per three imams (abu hanifa, malik, ahmad bin hanbal)

STATUS OF MURSAL NARRATION
hakim wrote a book “al akeel” [ "الاکلیل"] which deals with the same science. however, it is very concise, so hakim wrote a sermon to this which is named “al modkhil ila maarifat kitab al akeel” ["المدخل الی معرفة کتاب الاکلیل" ]
in that hakim wrote

فالقسم الاول منھا المراسیل وھو قول الامام التابعی او تابع التابعی قال رسول اللہ [ص] وبینه وبین رسول اللہ [ص] قرن او قرنان، ولا یذکر سماعه فیه من الذی سمعه [والمعتمد ما قاله الحاکم فی المعرفة] فھذہ احادیث صحیحة عند جماعة ائمة اھل الکوفة کابراھیم بن یزید النخعی وحماد بن ابی سلیمان و أبی حنیفة النعمان بن ثابت و أبی یوسف یعقوب بن ابراھیم القاضی و أبی عبد اللہ محمد بن الحسن الشیبانی فمن بعدھم من ائمتھم محتج بھا عند جماعتھم

المدخل الی معرفة کتاب الاکلیل// صفحہ108// طبعہ دارابن حزم بیروت
mursal means that saying of tabai’i or taba tabai’i which he quotes from holy prophet asws, when there is a gap of 1 or 2 people between him and prophet asws. but he does not mention that from whom he took the narration [researcher of the book, ahmad bin faris al saloom writes in explanation of this saying that authentic definition of mursal is that which hakim gave in maarifaat uloom ul hadeeth. which means that only saying of tabai are accepted; and not taba tabai'i: ismail deobandi]. and status of mursal is that mursal narrations are authentic as per a group of people of kufa which included ibrahim nakhai, hamad bin abi suliman, abu hanifa, abu yousaf, imam moohammad, and other imams who came after them, and it can be used for the sake of argument
hafiz abu naeem isfahani added some other rules to the book of hakim, maarifat uloom ul hadeeth, his book is by the name of “al mustakhrij ala maarifat uloom ul hadeeth” [ "المستخرج علی معرفة علوم الحدیث"]. then comes the name of khateeb baghdaadi who wrote many books in this regard. one of them is “al kafaya fi ilm ur riwaya” [ "الکفایة فی علم الروایة"]. and it stands very high in field of usool-e-hadeeth.
he writes in status of mursal narration

وقد اختلف العلماء فی وجوب العمل بما ھذه حاله فقال بعضھم انه مقبول ویجب العمل به اذا کان المرسل ثقة عدلا وھذا قول مالک و أھل المدینة و أبی حنیفة و أھل العراق وغیرھم

الکفایة فی علم الروایة// صفحہ333// طبعہ دارالکتب العلمیہ بیروت

there is difference of opinion in regards to acting on mursal narrations. some say that it is accepted and it is must to act on it. others say that if the narrator is thiqa and just, then it is must to act on it. this is the saying of malik, abu hanifa, people of madina and iraq etc
hafiz bin rajab hanbali wrote in regards to taking evidence from mursal narration that
وقد استدل کثیر من الفقھاء بالمرسل وھو الذی ذکره اصحابنا انه الصحیح عن الامام احمد وھو قول أبی حنیفة واصحابه واصحاب مالک ایضا

شرح علل الترمذی// صفحہ116// طبعہ دارالکتب العلمیہ بیروت

a huge number of fuqaha have taken evidence from mursal, and this is what our companions have narrated from ahmad bin hanbal, and this is the saying of abu hanifa, and his companions, companions of malik as well.
hafiz dhabi’s book al mawaqiza fi ilm mastalah ul hadeeth” [ "الموقظة فی علم مصطلح الحدیث" ] is one of the most authentic and concise books on this science. he wrote regarding mursal

نعم و ان صح الاسناد الی تابعی متوسط الطبقة کمراسیل مجاھد و ابراھیم والشعبی فھو مرسل جید لا باس به

الموقظة فی علم مصطلح الحدیث// صفحہ39// طبعہ مکتب المطبوعات الاسلامیہ بیروت

if chain till tabai’i is sahih, and he is from middle group like mujahid, ibrahim nakhai’i, sho’bi, then that mursal is great and there is no problem
sheikh tahib bin salih damishqi al jazai’ri, who is a researcher from egypt, he wrote a book “tojeeh un nazar ila ilm ul athar” ["توجیه النظر الی علم الاثر"]. this book is very comprehensive and scholars of present era accept its significance
he writes status of mursal in view of people of kufa that

واما مشائخ اھل الکوفة فان عندھم ان کل حدیث ارسله أحد من التابعین أو أتباع التابعین أو من بعدھم من العلماء فانه یقال له مرسل وھو محتج به

توجیه النظر الی علم الاثر// صفحہ166// مطبوعہ مصر

shayookh/teachers of people of kufa , for them, hadeeth which is mursal from any of tabaeen or taba tabaeen or those scholars who came after them, they can be used for argument

IJMA’A/CONSENSUS ON ACCEPTANCE OF MURSAL IN VIEW OF TABAEEN
We have already said that mursal narrations are hujjat/correct in view of ibrahim nakhai, abu hanifa, malik and other scholars of kufa, madina, ahmad bin habnal etc.
apart from this, sayooti wrote in tadreeb ur rawi regarding status of mursal, and he gave 10 different views, their explanation is not our topic. however, the conditions which malik had set for taking evidence from mursal are that tabai’i should be thiqa/trustworthy. and also, he does irsal from thiqa because thiqa tabai’i wont narrate unless he hears from thiqa. that is why people did not object to maraseel of tabaeen. and as per saying of ibn jurair, there was ijma/consensus on acceptance of mursal in view of tabaeen. and even after them, there was no objection on maraseel till 2nd century hijri till imam shafai became the first to do so
therefore, sayooti writes

وقال ابن جریر أجمع التابعون بأسرھم علی قبول المرسل ولم یأت عنھم انکاره ولا عن أحد من الائمة بعدھم الی رأس المئتين قال ابن عبد البر کأنه یعنی ان الشافعی اول من رده
تدریب الراوی//صفحہ 171//طبعہ دار احیاء التراث العربی

ibn juriar said that there is consensus in tabaeen in acceptance of maraseel, and none of them rejected it, and none aimmah did so till 2nd hijri, and ibn abdul bar said that shafai’i was first to do so
so as per the condition of hafiz dhabi, that if the irsal is from a tabai’i who is from middle category, then mursal is hujjat. let us see if the narration we presented, fulfills this criteria. but this must be kept in mind that this condition is not for ahnaf/hanfis. this is because they believe in mursal of even taba tabai’i as we have written before

ANALYSIS OF CHAIN OF NARRATION Chain of the narration is this

narrated to me musa bin ismail, he said narrated to me hamad bin salma, he said narrated to me thabit from halal bin umayya
the issue is that thabit did not hear from halal, and that makes the narration mursal
now, we have to prove that thabit is thiqa, and does irsaal from thiqa
and naturally, it is also a criteria that hamad bin salma and musa bin ismail are also thiqa

THABIT BIN ASLAM AL BANANI
he is the main character of the narration, and is counted as a great tabai’i from basra and scholar of hadeeth as well. he narrated from anas bin malik, abdullah bin umar, abdullah bin zubair. his trustworthiness is proven. ahmad bin hanbal was asked as to who is more thiqa, thabit or qatada. he replied that thabit is more authentic/steadfast in hadeeth. simlarly, abu hatim razi said that in companions of anas bin malik, thabit is the 2nd most steadfast after zuhri, and then is qatada. nisai and ijli also termed him thiqa. as has been said by mizzi in his tehzeb ul kamal

وقال ابو طالب سالت احمد بن حنبل قلت ثابت اثبت او قتادة؟ قال ثابت یتثبت فی الحدیث، وقال احمد بن عبد اللہ العجلی ثقة رجل صالح، وقال النسائی ثقة، وقال ابو حاتم اثبت اصحاب انس الزھری ثم ثابت ثم قتادة
تھذیب الکمال فی اسماء الرجال//جلد 2//صفحہ 149//دارالکتب العلمیہ بیروت
though we do not need to give more references for proving our point. but to give more strength to our point, let us give the opinion of imam of jarah and tadeel, ibn addi al jarjani
he said
وثابت البناني من تابعي أهل البصرة وزهادهم ومحدثيهم وقد كتب عَن الأئمة والثقات من النَّاس وأروى النَّاس عَنْهُ حَمَّاد بْن سلمة وما هُوَ إلا ثقة صدوق وأحاديثه أحاديث صالحة مُسْتَقِيمَةٌ إِذَا رَوَى عَنْهُ ثِقَةٌ وله حديث كثير، وَهو من ثقات المسلمين وما وقع فِي حديثه من النكرة فليس ذاك مِنْهُ إِنَّمَا هُوَ من الراوي عَنْهُ لأنه قد روى عَنْهُ جماعة ضعفاء ومجهولين، وإِنَّما هُوَ فِي نفسه إِذَا روى عَمَّن هُوَ فوقه من مشايخه فهو مستقيم الحديث ثقة۔

الکامل فی ضعفاء الرجال//جلد،2 صفحہ،308// طبعہ دارالکتب العلمیہ بیروت

thabit al banani, he is a tabai’i from people of basra. he was counted as a pious man and a scholar of hadeeth. he noted down narrations from imams and trustworthy people from people. and from him most narrations were taken up by hamad bin salma. he is thiqa and truthful as well. and his narrations from him are good and strong with the condition that the one narration from him (that means from hamad) is thiqa. there are many narrations narrated from thabit and his a thiqa amongst muslims. and there are some rejections in his narrations but that is not from his side, rather those who took from him are daif/weak and majhool/unknown. and that is not from his side. and when he (thabit) narrates from his sheikhs/teachers, he narrates from thiqa who are strong/steadfast in hadeeth
so from tautheeq of ibn addi, it is clear that if some thiqa narrator is narrating from hamad bin salma, then the narration is good and can be trusted. but if some daif and unknown narrator narrates, then it would be rejected. but thabit took narrations from thiqa/trustworthy people.
so this is the first condition, and second one has been explained by dhabi that if tabai’i from middle category narrates, it is great like we see sho’bi, mujahid, ibrahim nakhai etc.
now, as regards to categories, ibrahim nakhai is from 5th category
and thabit is from 4th category
so, this means that thabit is in this category for sure
therefore, hafiz writes

ابراھیم بن یزید بن قیس بن الاسود النخعی ابو عمران الکوفی الفقیه ثقة، الا انہ یرسل کثیرا، من الخامسة۔
ثابت بن اسلم البنانی بضم الموحدة ونونین مخففین أبو محمد البصری، ثقة،عابد، من الرابعة۔

تقریب التھذیب// جلد1//صفحہ69//صفحہ145//طبعہ قدیمی کتب خانہ

HAMAD BIN SALMA though we have proven his tautheeq from ibn addi, but still let us see more people like yahya bin saeed, yahya bin moin, ahmad bin hanbal, and then scholars of later times like dhabi
dhabi writes
حماد بن سلمة بن دينار الامام العلم، أبو سلمة البصري.
عن أبي عمران الجونى، وثابت، وابن أبي مليكة، وعبد الله بن كثير الدارى، وخلق.وعنه مالك، وشعبة، وسفيان، وابن مهدي، وعارم، وعفان، وأمم. وكان ثقة, وقال يحيى القطان: حماد بن سلمة، عن زياد الاعلم.وقيس بن سعد ليس بذاك.وقال أحمد ويحيى: ثقة,
ميزان الاعتدال//جلد 1 صفحه 590// ,طبعه دار احياء الكتب العلميہ
hamad bin salma is imam of knowledge………..he is thiqa, yayha qatan said he is most knowledgable; ahmad bin hanbal and yahya bin moin said he is thiqa
موسی بن اسماعیل المنقری مشھور بکنیته وباسمه ثقة، ثبت، من صغار التاسعة ولا التفات الی قول ابن خراش تکلم الناس فیه
تقریب التھذیب//جلد2 صفحہ،220 // طبعہ قدیمی کتب خانہ کراچی
MUSA BIN ISMAIL AL MUNQARI
he is the last narrator, from him, bukhari, muslim, abu daood, nisai, tirmidhi, ibn maja took narrations
تھذیب الکمال فی اسماء الرجال//جلد10 صفحہ،147 // طبعہ دارالکتب العلمیہ بیروت
hafiz ibn hajar sid he is thiqa and thabt, which means one of the greatest status of trustworthiness
he went on to extent that he rejected the jarah of ibn kharsh when he quoted some jarah on him, and ibn hajar said that it is not worth mentioning

موسی بن اسماعیل المنقری مشھور بکنیته وباسمه ثقة، ثبت، من صغار التاسعة ولا التفات الی قول ابن خراش تکلم الناس فیه
تقریب التھذیب//جلد2 صفحہ،220 // طبعہ قدیمی کتب خانہ کراچی
abu hatim razi also did tautheeq of musa bin ismail from side of yahya bin moin and abu walid tayalsi. and counted hamad bin salma as his sheikh. which proves the hearing as well. he writes

موسى بن اسماعيل أبو سلمة النقرى التبوذكى روى عن شعبة وحماد بن سلمة وابان العطار ووهيب بن خالد روى عنه أبي وأبو زرعة.نا عبد الرحمن نا الحسين بن الحسن قال سألت يحيى بن معين عن ابى سلمة التبوذكى فقال: ثقة مأمون.نا عبد الرحمن قال سمعت أبي يقول سمعت يحيى بن معين واثنى على ابى سلمة فقال: كان كيسا، وكان الحجاج بن المنهال رجلا صالحا وابو سلمة اتقنهما.نا عبد الرحمن قال سمعت ابى يقول سمعت أبا الوليد الطيالسي يقول: موسى بن اسماعيل ثقة صدوق.
الجرح والتعدیل//جلد8،صفحہ157 // طبعہ دارالکتب العلمیہ بیروت

AUTHOR OF BOOK, UMAR BIN SHEBA AL NAMEERI AL BASARI he is a historian, scholar of hadeeth. his truthfulness is established. dhabi termed him thiqa and said that ibn maja and abu hatim razi narrated from him. and umar himself narrated from yahya bin saeed, who is one of the firsts in ilm-ur-rijal and counted as pioneer after sho’ba bin hajaj
so, dhabi says

عمر بن شبة أبو زيد النميري ذو التصانيف، عن القطان و عبد الوھاب الثقفی، وعنه ابن ماجة وابن أبي حاتم وابن مخلد، ثقة۔
الکاشف فی معرفة من لہ روایة فی الکتب الستة//جلد2//صفحہ104// طبعہ دارالکتب العلمیہ بیروت
ibn hajar terms him sudooq, and hafiz and scholar of hadeeth from 11th category.

عمر بن شبة بفتح المعجمة و تشديد الموحدة ابن عبيدة بن زيد النميري بالنون مصغرا أبو زيد بن أبي معاذ البصري، نزيل بغداد، صدوق، له تصانيف من كبار الحادية عشرة مات سنة اثنتين و ستين
تقریب التھذیب//جلد1//صفحہ719// طبعہ قدیمی کتب خانہ

TAUTHEEQ OF THE BOOK its importance can be seen from the fact that even salafi scholars of present era are reading this book for history, and consulting it
like we can see that ibn tahir barsanji in “sahih wa daif tareekh tibri” ["صحیح و ضعیف تاریخ طبری" ] has taken evidence from this book’s sahih/autentic chains on many occassions. this is because he is not only a historian, but also a trustworthy scholar of hadeeth
like we see dhabi saying

عمر بن شبة ابن عبيدة الحافظ العلامة الأخباري الثقة أبو زيد النميري البصري صاحب التصانيف،، وكان بصيرا بالسير والمغازي وأيام الناس صنف تاريخا للبصرة و كتابا في أخبار المدينة وغير ذالك۔
تذكرة الحفاظ//جلد2//صفحہ517// طبعہ داراحیاء التراث العربی بیروت
in past scholars, ibn haban and khateeb did his tautheeq, and his high status in history
ibn haban writes
عمر بن شبة بن عبيدة بن زيد بن رابطة النميري، مستقيم الحديث و كان صاحب أدب و شعر و أخبار و معرفة بتاريخ الناس۔
الثقات//صفحہ786// طبعہ مکتبہ نزار مصطفی الباز مکۃ المکرمۃ
and khateeb writes

وكان ثقة عالما بالسير و أيام الناس و له تصانيف كثيرة
تاریخ بغداد//جلد11//صفحہ208// طبعہ دارالکتب العلمیہ بیروت
as regards to the quality of this book, let us see what dhabi said

عمر بن شبة بن عبدة بن زيد بن رائطة الأخباري،، وثقه الدارقطني و غير واحد، قلت صنف تاريخا كبيرا للبصرة لم نره و كتابا في أخبار المدينة رأيت نصفه يقضي بامامته
سیر أعلام النبلاء//جلد2//صفحہ2904// طبعہ بیت الأفکار الدولیة بیروت

umar bin sheba bin abda bin zaid, thiqa as per darqutni and others. i say he wrote great history….i saw half of it and that demands to term him an IMAM
this means he accepted that the book is from him. and the quality of the book is such that he says that it demands that umar is called an imam
with this, i finish this article
thank you very much
may allah help brother ismail deobandi
and give him happiness in both worlds
please keep me in duas
slave of ahlubait

Source :
http://ahlubait.wordpress.com/2012/02/21/umar-and-his-attitude-to-women/#more-3371