Comments on Chain of Narrators:

If we go back to the origin of this hadith, we find that every version of this incident originates with Uthman al-Shuhham

( عثمان الشحام أبو سلمة العدوي البصري) – on the authority of Ikramah – narrated from from Ibn-e-Abbaas (rta).

Scholars of ‘Jarah-o-Tadeel‘ have differed on Uthman al-Shuhham status as a healthy narrator. While some have considered him a ‘Siqqa‘ narrator, but there are few prominent scholars who have considered him a weak narrator and not reliable. For example:

– Al-Mughaltay writes:

وقال أبو أحمد الحاكم عثمان بن مسلم أبو سلمة الشحام ليس بالمتين عندهم

“Abu Ahmad al-Hakim said Uthman ibn Muslim, Abu Salamah, is not solid in their view“.

(Source: Ikmal Tahdhib al-Kamal 9/194)

He also wrote that:

وفي كتاب ” الجرح والتعديل ” عن الدارقطني: بصري، يعتبر به.

“Darqutni wrote in his book “Jarah-wa-tadeel” that he is a Basran in need of further consideration“

(Source: Ikmal Tahdhib al-Kamal 9/194)

– Similarly, Al-Dhahabi has written in his book:

قال يحيى القطان: يعرف [من حديثه] وينكر.

“Yahya al-Qattan said: His narrations are sometimes acknowledged or rejected.“

وقال النسائي: ليس بالقوى.

“Al-Nasai said: He is not strong“.

(Source: Mizan al-Itidal 3/60)

– Ibn-e-Adi also mentioned him in his book of weak narrators (كتاب الكامل في ضعفاء الرجال), although he did not consider him weak per se, thus writing:

عُثْمَانُ الشَّحَّامُ لَيْسَ لَهُ كَثِيرُ حَدِيثٍ وَمَا رَأَى بِهِ بَأْسًا فِي رِوَايَاتِهِ

“Uthman al-Shuhham does not have many traditions, but there is no objection seen in his narrations“.

(Source: al-Kamil fi Duafa al-Rijal 6/293)

– Ibn-e-Hajr Asqalani has also summarized all view points in his book which are more or less the same and can be read here:

(Source: Tahdhib al-Tahdhib 7/161)

Please note that I have only mentioned the dissenting views, there are other views which consider Uthman al-Shuhham as reliable narrator.

Furthermore, Imam Muslim included only one narration of Uthman al-Shuhham from Muslim-ibn-e-Abi Bakrah in his Sahih collection. This indicates that Imam Muslim considered his chain from Ibn Abi Bakrah to be authentic, but he did not narrate his chain from Ikramah. Thus, the presence of Uthman al-Shuhham in the Sahih does not mean every narration from him was considered authentic by Imam Muslim.

All these factors make this narration’s grading highly subjective and hence one should not relay it with absolute certainty.

Comments on Content of the Hadith:

As far as general behavior of Prophet Muhammad (SWS) towards his audience is concerned when they made any attempts to revile him, one can find many instances in the biography of the Prophet (SWS) when he was merciful, forgiving, and patient with those who directly insulted him.

– Narrated Aisha: A group of Jews asked permission to visit the Prophet (and when they were admitted) they said, “As- Samu ‘Alaika (Death be upon you).” I said (to them), “But death and the curse of Allah be upon you!” The Prophet (ﷺ) said, “O Aisha! Allah is kind and lenient and likes that one should be kind and lenient in all matters.” I said, “Haven’t you heard what they said?” He said, “I said (to them), ‘Wa ‘Alaikum (and upon you). (Source: https://sunnah.com/bukhari:6927)

– Narrated Abdullah bin Mulaika: Aisha said that the Jews came to the Prophet (ﷺ) and said, “As-Samu ‘Alaikum” (death be on you). Aisha said (to them), “(Death) be on you, and may Allah curse you and shower His wrath upon you!” The Prophet (ﷺ) said, “Be calm, O Aisha ! You should be kind and lenient, and beware of harshness and Fuhsh (i.e. bad words).” She said (to the Prophet), “Haven’t you heard what they (Jews) have said?” He said, “Haven’t you heard what I have said (to them)? I said the same to them, and my invocation against them will be accepted while theirs against me will be rejected (by Allah)”. (Source: https://sunnah.com/bukhari:6030)

So if this incident actually happened then what could be the reason for such a murder and exoneration for the murderer by Prophet Muhammad (sws)? The key here lies in the Law of Itmam-e-hujjat i.e. the same law that the Quran has described as a Divine custom pertaining to the denial of a rasul by his people and direct addressees and resulting punishment imposed on them either in the form of divine catastrophe or through hands of followers of that Rasul.

Conclusion:

This narrative and other narratives of similar nature that are often related are usually not credible enough in terms of historical authenticity of the sanad (chain of narrators). However, even if they were to be assumed reliable enough, the nature of events described would still fall within the scope of same context: after full manifestation of hostility in their blasphemy and sacrilege, these people were within the purview of the same law that the Quran has described as a Divine custom pertaining to the denial of a rasul by his people and direct addressees. Some murders were also vindicated on these grounds. لاَ يُقْتَلُ مُسْلِمٍ بِكَافِر is a description of the same principle [i.e. “No Muslim shall be sentenced to death in retaliation for these deniers.” Al-Bukhari, Al-Jami al-sahih, vol. 6, 2534, (no. 6517)].

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