that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Shām (Syria, Palestine, Lebanon, and Jordan), at the time when the Messenger of Allah ﷺ had a truce with Abū Sufyān and the Quraysh. So Abū Sufyān and his companions went to Heraclius at Ilyāʾ (Jerusalem).

Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question said to them, "Who amongst you is closely related to that man who claims to be a Prophet?" Abū Sufyān replied, "I am the nearest relative to him (amongst the group)." Heraclius said, "Bring him (Abū Sufyān) close to me and make his companions stand behind him." Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (the Prophet ﷺ) and that if I told a lie they (my companions) should contradict me." Abu Sufyan added, "By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet.

(1) The first question he asked me about him was: 'What is his family status among you?' I replied, 'He belongs to a good (noble) family amongst us.'

(2) Heraclius further asked, 'Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?' I replied, 'No.'

(3) He said, 'Was anybody amongst his ancestors a king?' I replied, 'No.'

(4) Heraclius asked, 'Do the nobles or the poor follow him?' I replied, 'It is the poor who follow him.'

(5) He said, 'Are his followers increasing or decreasing (day by day)?' I replied, 'They are increasing.'

(6) He then asked, 'Does anybody amongst those who embrace his religion become displeased and renounce the religion afterward?' I replied, 'No.'

(7) Heraclius said, 'Have you ever accused him of telling lies before his claim (to be a Prophet)?' I replied, 'No. '

(8) Heraclius said, 'Does he break his promises?' I replied, 'No. We are at truce with him but we do not know what he will do in it.' I could not find an opportunity to say anything against him except that.

(9) Heraclius asked, 'Have you ever had a war with him?' I replied, 'Yes.'

(10) Then he said, 'What was the outcome of the battles?' I replied, 'Sometimes he was victorious, and sometimes we.'

(11) Heraclius said, 'What does he order you to do?' I said, 'He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste, and to keep good relations with our kith and kin.'

Heraclius asked the translator to convey to me the following:

(1) I asked you about his family and your reply was that he belonged to a very noble family. In fact, all the Apostles come from noble families amongst their respective peoples.

(2) I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement.

(3) Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.

(7) I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah.

(4) I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact, all the Apostles have been followed by this very class of people.

(5) Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact, this is the way of true faith, till it is complete in all respects.

(6) I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact, this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely.

(8) I asked you whether he had ever betrayed. You replied in the negative and likewise, the Apostles never betray.

(11) Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship anything along with Him and forbade you to worship idols and ordered you to pray, to speak the truth, and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.'

Heraclius then asked for the letter addressed by Allah's Apostle which was delivered by Diḥyah to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: "In the name of Allah the Beneficent, the Merciful. (This letter is) from Muḥammad, the servant of Allah and His Apostle to Heraclius, the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore, I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin of Arisiyin (tillers, farmers i.e. your people). And (Allah's Statement:) 'O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).' (Āl ʿImrān 3:64).

Abū Sufyān then added, "When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn Abī Kabshah (the Prophet ﷺ Muhammad) has become so prominent that even the King of Banū al-Aṣfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it)."

The sub-narrator adds, "Ibn al-Natur was the Governor of llyāʾ (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn al-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning in a sad mood. Some of his priests asked him why he was in that mood. Heraclius was a foreteller and an astrologer. He replied, 'At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?' The people replied, 'Except for the Jews nobody practices circumcision, so you should not be afraid of them (Jews). 'Just issue orders to kill every Jew present in the country.' While they were discussing it, a messenger sent by the king of Ghassān to convey the news of the Messenger of Allah ﷺ to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassān was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, 'Arabs also practice circumcision.' (After hearing that) Heraclius remarked that the sovereignty of the 'Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs (a town in Syria) and stayed there till he received the reply to his letter from his friend who agreed with him in his opinion about the emergence of the Prophet ﷺ and the fact that he was a Prophet. On that, Heraclius invited all the heads of the Byzantines to assemble in his palace in Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, 'O Byzantines! If success is your desire and if you seek the right guidance and want your empire to remain then give a pledge of allegiance to this Prophet.' (On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost hope of their embracing Islam, he ordered that they should be brought back in audience. (When they returned) he said, 'What was already said was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius's story.

أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي رَكْبٍ مِنْ قُرَيْشٍ۔ وَكَانُوا تُجَّارًا بِالشَّأْمِ فِي الْمُدَّةِ الَّتِي كَانَ رَسُولُ اللَّهِ ﷺ مَادَّ فِيهَا أَبَا سُفْيَانَ وَكُفَّارَ قُرَيْشٍ۔ فَأَتَوْهُ وَهُمْ بِإِيلِيَاءَ۔

فَدَعَاهُمْ فِي مَجْلِسِهِ وَحَوْلَهُ عُظَمَاءُ الرُّومِ ثُمَّ دَعَاهُمْ، وَدَعَا بِتَرْجُمَانِهِ۔ فَقَالَ: أَيُّكُمْ أَقْرَبُ نَسَبًا بِهَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ: أَنَا أَقْرَبُهُمْ نَسَبًا۔ فَقَالَ: أَدْنُوهُ مِنِّي وَقَرِّبُوا أَصْحَابَهُ فَاجْعَلُوهُمْ عِنْدَ ظَهْرِهِ۔ ثُمَّ قَالَ لِتَرْجُمَانِهِ: قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ، فَإِنْ كَذَبَنِي فَكَذِّبُوهُ، فَوَاللَّهِ لَوْلاَ الْحَيَاءُ مِنْ أَنْ يَأْثِرُوا عَلَىَّ كَذِبًا لَكَذَبْتُ عَنْهُ۔ ثُمَّ كَانَ أَوَّلَ مَا سَأَلَنِي عَنْهُ أَنْ

(١) قَالَ: كَيْفَ نَسَبُهُ فِيكُمْ؟ قُلْتُ: هُوَ فِينَا ذُو نَسَبٍ۔

(٢) قَالَ: فَهَلْ قَالَ هَذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَطُّ قَبْلَهُ؟ قُلْتُ: لاَ۔

(٣) قَالَ: فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قُلْتُ: لاَ۔

(٤) قَالَ: فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ فَقُلْتُ: بَلْ ضُعَفَاؤُهُمْ۔

(٥) قَالَ: أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ قُلْتُ: بَلْ يَزِيدُونَ۔

(٦) قَالَ: فَهَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قُلْتُ: لاَ۔

(٧) قَالَ: فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ: لاَ۔

(٨) قَالَ: فَهَلْ يَغْدِرُ؟ قُلْتُ: لاَ، وَنَحْنُ مِنْهُ فِي مُدَّةٍ لاَ نَدْرِي مَا هُوَ فَاعِلٌ فِيهَا۔ قَالَ: وَلَمْ تُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هَذِهِ الْكَلِمَةِ۔

(٩) قَالَ: فَهَلْ قَاتَلْتُمُوهُ؟ قُلْتُ: نَعَمْ۔

(١٠) قَالَ: فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؟ قُلْتُ: الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالٌ يَنَالُ مِنَّا وَنَنَالُ مِنْهُ۔

(١١) قَالَ: مَاذَا يَأْمُرُكُمْ؟ قُلْتُ: يَقُولُ اعْبُدُوا اللَّهَ وَحْدَهُ وَلاَ تُشْرِكُوا بِهِ شَيْئًا، وَاتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ وَيَأْمُرُنَا بِالصَّلاَةِ وَالصِّدْقِ وَالْعَفَافِ وَالصِّلَةِ۔

فَقَالَ لِلتَّرْجُمَانِ قُلْ لَهُ:

(١) سَأَلْتُكَ عَنْ نَسَبِهِ فَذَكَرْتَ أَنَّهُ فِيكُمْ ذُو نَسَبٍ، فَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا۔

(٢) وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا الْقَوْلَ فَذَكَرْتَ أَنْ لاَ، فَقُلْتُ لَوْ كَانَ أَحَدٌ قَالَ هَذَا الْقَوْلَ قَبْلَهُ لَقُلْتُ رَجُلٌ يَأْتَسِي بِقَوْلٍ قِيلَ قَبْلَهُ۔

(٣) وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ فَذَكَرْتَ أَنْ لاَ، قُلْتُ فَلَوْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ أَبِيهِ۔

(٧) وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَذَكَرْتَ أَنْ لاَ، فَقَدْ أَعْرِفُ أَنَّهُ لَمْ يَكُنْ لِيَذَرَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللَّهِ۔

(٤) وَسَأَلْتُكَ أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ فَذَكَرْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ، وَهُمْ أَتْبَاعُ الرُّسُلِ۔

(٥) وَسَأَلْتُكَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ فَذَكَرْتَ أَنَّهُمْ يَزِيدُونَ، وَكَذَلِكَ أَمْرُ الإِيمَانِ حَتَّى يَتِمَّ۔

(٦) وَسَأَلْتُكَ أَيَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ فَذَكَرْتَ أَنْ لاَ، وَكَذَلِكَ الإِيمَانُ حِينَ تُخَالِطُ بَشَاشَتُهُ الْقُلُوبَ۔

(٨) وَسَأَلْتُكَ هَلْ يَغْدِرُ فَذَكَرْتَ أَنْ لاَ، وَكَذَلِكَ الرُّسُلُ لاَ تَغْدِرُ۔

(١١) وَسَأَلْتُكَ بِمَا يَأْمُرُكُمْ فَذَكَرْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللَّهَ وَلاَ تُشْرِكُوا بِهِ شَيْئًا وَيَنْهَاكُمْ عَنْ عِبَادَةِ الأَوْثَانِ وَيَأْمُرُكُمْ بِالصَّلاَةِ وَالصِّدْقِ وَالْعَفَافِ، فَإِنْ كَانَ مَا تَقُولُ حَقًّا فَسَيَمْلِكُ مَوْضِعَ قَدَمَىَّ هَاتَيْنِ، وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ لَمْ أَكُنْ أَظُنُّ أَنَّهُ مِنْكُمْ، فَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لَتَجَشَّمْتُ لِقَاءَهُ، وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمِهِ۔

ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ ﷺ الَّذِي بَعَثَ بِهِ دِحْيَةُ إِلَى عَظِيمِ بُصْرَى فَدَفَعَهُ إِلَى هِرَقْلَ فَقَرَأَهُ فَإِذَا فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلاَمٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ أَسْلِمْ تَسْلَمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ وَ{يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ}

قَالَ أَبُو سُفْيَانَ فَلَمَّا قَالَ مَا قَالَ وَفَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ كَثُرَ عِنْدَهُ الصَّخَبُ وَارْتَفَعَتِ الأَصْوَاتُ وَأُخْرِجْنَا فَقُلْتُ لأَصْحَابِي حِينَ أُخْرِجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ إِنَّهُ يَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ فَمَا زِلْتُ مُوقِنًا أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ عَلَىَّ الإِسْلاَمَ۔وَكَانَ ابْنُ النَّاظُورِ صَاحِبُ إِيلِيَاءَ وَهِرَقْلَ سُقُفًّا عَلَى نَصَارَى الشَّأْمِ يُحَدِّثُ أَنَّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَاءَ أَصْبَحَ يَوْمًا خَبِيثَ النَّفْسِ فَقَالَ بَعْضُ بَطَارِقَتِهِ قَدِ اسْتَنْكَرْنَا هَيْئَتَكَ قَالَ ابْنُ النَّاظُورِ وَكَانَ هِرَقْلُ حَزَّاءً يَنْظُرُ فِي النُّجُومِ فَقَالَ لَهُمْ حِينَ سَأَلُوهُ إِنِّي رَأَيْتُ اللَّيْلَةَ حِينَ نَظَرْتُ فِي النُّجُومِ مَلِكَ الْخِتَانِ قَدْ ظَهَرَ فَمَنْ يَخْتَتِنُ مِنْ هَذِهِ الأُمَّةِ قَالُوا لَيْسَ يَخْتَتِنُ إِلاَّ الْيَهُودُ فَلاَ يُهِمَّنَّكَ شَأْنُهُمْ وَاكْتُبْ إِلَى مَدَايِنِ مُلْكِكَ فَيَقْتُلُوا مَنْ فِيهِمْ مِنَ الْيَهُودِ فَبَيْنَمَا هُمْ عَلَى أَمْرِهِمْ أُتِيَ هِرَقْلُ بِرَجُلٍ أَرْسَلَ بِهِ مَلِكُ غَسَّانَ يُخْبِرُ عَنْ خَبَرِ رَسُولِ اللَّهِ ﷺ فَلَمَّا اسْتَخْبَرَهُ هِرَقْلُ قَالَ اذْهَبُوا فَانْظُرُوا أَمُخْتَتِنٌ هُوَ أَمْ لاَ فَنَظَرُوا إِلَيْهِ فَحَدَّثُوهُ أَنَّهُ مُخْتَتِنٌ وَسَأَلَهُ عَنِ الْعَرَبِ فَقَالَ هُمْ يَخْتَتِنُونَ فَقَالَ هِرَقْلُ هَذَا مَلِكُ هَذِهِ الأُمَّةِ قَدْ ظَهَرَ ثُمَّ كَتَبَ هِرَقْلُ إِلَى صَاحِبٍ لَهُ بِرُومِيَةَ وَكَانَ نَظِيرَهُ فِي الْعِلْمِ وَسَارَ هِرَقْلُ إِلَى حِمْصَ فَلَمْ يَرِمْ حِمْصَ حَتَّى أَتَاهُ كِتَابٌ مِنْ صَاحِبِهِ يُوَافِقُ رَأْىَ هِرَقْلَ عَلَى خُرُوجِ النَّبِيِّ ﷺ وَأَنَّهُ نَبِيٌّ فَأَذِنَ هِرَقْلُ لِعُظَمَاءِ الرُّومِ فِي دَسْكَرَةٍ لَهُ بِحِمْصَ ثُمَّ أَمَرَ بِأَبْوَابِهَا فَغُلِّقَتْ ثُمَّ اطَّلَعَ فَقَالَ يَا مَعْشَرَ الرُّومِ هَلْ لَكُمْ فِي الْفَلاَحِ وَالرُّشْدِ وَأَنْ يَثْبُتَ مُلْكُكُمْ فَتُبَايِعُوا هَذَا النَّبِيَّ فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الأَبْوَابِ فَوَجَدُوهَا قَدْ غُلِّقَتْ فَلَمَّا رَأَى هِرَقْلُ نَفْرَتَهُمْ وَأَيِسَ مِنَ الإِيمَانِ قَالَ رُدُّوهُمْ عَلَىَّ وَقَالَ إِنِّي قُلْتُ مَقَالَتِي آنِفًا أَخْتَبِرُ بِهَا شِدَّتَكُمْ عَلَى دِينِكُمْ فَقَدْ رَأَيْتُ فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ فَكَانَ ذَلِكَ آخِرَ شَأْنِ هِرَقْلَ  

I used to teach (the Qur'an to) some people of the Muhajirln (emigrants), among whom there was ʿAbdur Rahman bin ʿAuf. While I was in his house at Mina, and he was with ʿUmar bin Al-Khattab during ʿUmar's last Hajj, ʿAbdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (ʿUmar), saying, 'O Chief of the Believers! What do you think about so-and-so who says, 'If ʿUmar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards.' ʿUmar became angry and then said, 'Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). ʿAbdur-Rahman said, "I said, 'O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophet's Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place.' On that, ʿUmar said, 'By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn ʿAbbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Saʿid bin Zaid bin ʿAmr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while ʿUmar bin Al-Khattab came out, and when I saw him coming towards us, I said to Saʿid bin Zaid bin ʿAmr bin Nufail "Today ʿUmar will say such a thing as he has never said since he was chosen as Caliph." Saʿid denied my statement with astonishment and said, "What thing do you expect ʿUmar to say the like of which he has never said before?" In the meantime, ʿUmar sat on the pulpit and when the callmakers for the prayer had finished their call, ʿUmar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Messenger of Allah ﷺ did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, 'By Allah, we do not find the Verse of the Rajam in Allah's Book,' and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allah's Book: 'O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father.' Then Messenger of Allah ﷺ said, 'Do not praise me excessively as Jesus, son of Marry was praised, but call me Allah's Slave and His Apostles.' (O people!) I have been informed that a speaker amongst you says, 'By Allah, if ʿUmar should die, I will give the pledge of allegiance to such-and-such person.' One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet ﷺ we were informed that the Ansar disagreed with us and gathered in the shed of Bani Saʿda. ʿAli and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, 'Let's go to these Ansari brothers of ours.' So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, 'O group of Muhajirin (emigrants) ! Where are you going?' We replied, 'We are going to these Ansari brothers of ours.' They said to us, 'You shouldn't go near them. Carry out whatever we have already decided.' I said, 'By Allah, we will go to them.' And so we proceeded until we reached them at the shed of Bani Saʿda. Behold! There was a man sitting amongst them and wrapped in something. I asked, 'Who is that man?' They said, 'He is Saʿd bin 'Ubada.' I asked, 'What is wrong with him?' They said, 'He is sick.' After we sat for a while, the Ansar's speaker said, 'None has the right to be worshipped but Allah,' and praising Allah as He deserved, he added, 'To proceed, we are Allah's Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it.' When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, 'Wait a while.' I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, 'O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubaida bin al-Jarrah's hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I don't feel at present.' And then one of the Ansar said, 'I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you.' Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, 'O Abu Bakr! Hold your hand out.' He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Saʿd bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, 'You have killed Saʿd bin Ubada.' I replied, 'Allah has killed Saʿd bin Ubada.' ʿUmar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."  

كُنْتُ أُقْرِئُ رِجَالاً مِنَ الْمُهَاجِرِينَ مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ فَبَيْنَمَا أَنَا فِي مَنْزِلِهِ بِمِنًى وَهْوَ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ فِي آخِرِ حَجَّةٍ حَجَّهَا إِذْ رَجَعَ إِلَىَّ عَبْدُ الرَّحْمَنِ فَقَالَ لَوْ رَأَيْتَ رَجُلاً أَتَى أَمِيرَ الْمُؤْمِنِينَ الْيَوْمَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ لَكَ فِي فُلاَنٍ يَقُولُ لَوْ قَدْ مَاتَ عُمَرُ لَقَدْ بَايَعْتُ فُلاَنًا فَوَاللَّهِ مَا كَانَتْ بَيْعَةُ أَبِي بَكْرٍ إِلاَّ فَلْتَةً فَتَمَّتْ فَغَضِبَ عُمَرُ ثُمَّ قَالَ إِنِّي إِنْ شَاءَ اللَّهُ لَقَائِمٌ الْعَشِيَّةَ فِي النَّاسِ فَمُحَذِّرُهُمْ هَؤُلاَءِ الَّذِينَ يُرِيدُونَ أَنْ يَغْصِبُوهُمْ أُمُورَهُمْ قَالَ عَبْدُ الرَّحْمَنِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ لاَ تَفْعَلْ فَإِنَّ الْمَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ وَغَوْغَاءَهُمْ فَإِنَّهُمْ هُمُ الَّذِينَ يَغْلِبُونَ عَلَى قُرْبِكَ حِينَ تَقُومُ فِي النَّاسِ وَأَنَا أَخْشَى أَنْ تَقُومَ فَتَقُولَ مَقَالَةً يُطَيِّرُهَا عَنْكَ كُلُّ مُطَيِّرٍ وَأَنْ لاَ يَعُوهَا وَأَنْ لاَ يَضَعُوهَا عَلَى مَوَاضِعِهَا فَأَمْهِلْ حَتَّى تَقْدَمَ الْمَدِينَةَ فَإِنَّهَا دَارُ الْهِجْرَةِ وَالسُّنَّةِ فَتَخْلُصَ بِأَهْلِ الْفِقْهِ وَأَشْرَافِ النَّاسِ فَتَقُولَ مَا قُلْتَ مُتَمَكِّنًا فَيَعِي أَهْلُ الْعِلْمِ مَقَالَتَكَ وَيَضَعُونَهَا عَلَى مَوَاضِعِهَا فَقَالَ عُمَرُ أَمَا وَاللَّهِ إِنْ شَاءَ اللَّهُ لأَقُومَنَّ بِذَلِكَ أَوَّلَ مَقَامٍ أَقُومُهُ بِالْمَدِينَةِ قَالَ ابْنُ عَبَّاسٍ فَقَدِمْنَا الْمَدِينَةَ فِي عَقِبِ ذِي الْحَجَّةِ فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ عَجَّلْنَا الرَّوَاحَ حِينَ زَاغَتِ الشَّمْسُ حَتَّى أَجِدَ سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ جَالِسًا إِلَى رُكْنِ الْمِنْبَرِ فَجَلَسْتُ حَوْلَهُ تَمَسُّ رُكْبَتِي رُكْبَتَهُ فَلَمْ أَنْشَبْ أَنْ خَرَجَ عُمَرُ بْنُ الْخَطَّابِ فَلَمَّا رَأَيْتُهُ مُقْبِلاً قُلْتُ لِسَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ لَيَقُولَنَّ الْعَشِيَّةَ مَقَالَةً لَمْ يَقُلْهَا مُنْذُ اسْتُخْلِفَ فَأَنْكَرَ عَلَىَّ وَقَالَ مَا عَسَيْتَ أَنْ يَقُولَ مَا لَمْ يَقُلْ قَبْلَهُ فَجَلَسَ عُمَرُ عَلَى الْمِنْبَرِ فَلَمَّا سَكَتَ الْمُؤَذِّنُونَ قَامَ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ قَالَ أَمَّا بَعْدُ فَإِنِّي قَائِلٌ لَكُمْ مَقَالَةً قَدْ قُدِّرَ لِي أَنْ أَقُولَهَا لاَ أَدْرِي لَعَلَّهَا بَيْنَ يَدَىْ أَجَلِي فَمَنْ عَقَلَهَا وَوَعَاهَا فَلْيُحَدِّثْ بِهَا حَيْثُ انْتَهَتْ بِهِ رَاحِلَتُهُ وَمَنْ خَشِيَ أَنْ لاَ يَعْقِلَهَا فَلاَ أُحِلُّ لأَحَدٍ أَنْ يَكْذِبَ عَلَىَّ إِنَّ اللَّهَ بَعَثَ مُحَمَّدًا ﷺ بِالْحَقِّ وَأَنْزَلَ عَلَيْهِ الْكِتَابَ فَكَانَ مِمَّا أَنْزَلَ اللَّهُ آيَةُ الرَّجْمِ فَقَرَأْنَاهَا وَعَقَلْنَاهَا وَوَعَيْنَاهَا رَجَمَ رَسُولُ اللَّهِ ﷺ وَرَجَمْنَا بَعْدَهُ فَأَخْشَى إِنْ طَالَ بِالنَّاسِ زَمَانٌ أَنْ يَقُولَ قَائِلٌ وَاللَّهِ مَا نَجِدُ آيَةَ الرَّجْمِ فِي كِتَابِ اللَّهِ فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ أَنْزَلَهَا اللَّهُ وَالرَّجْمُ فِي كِتَابِ اللَّهِ حَقٌّ عَلَى مَنْ زَنَى إِذَا أُحْصِنَ مِنَ الرِّجَالِ وَالنِّسَاءِ إِذَا قَامَتِ الْبَيِّنَةُ أَوْ كَانَ الْحَبَلُ أَوْ الاِعْتِرَافُ ثُمَّ إِنَّا كُنَّا نَقْرَأُ فِيمَا نَقْرَأُ مِنْ كِتَابِ اللَّهِ أَنْ لاَ تَرْغَبُوا عَنْ آبَائِكُمْ فَإِنَّهُ كُفْرٌ بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ أَوْ إِنَّ كُفْرًا بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ أَلاَ ثُمَّ إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ تُطْرُونِي كَمَا أُطْرِيَ عِيسَى ابْنُ مَرْيَمَ وَقُولُوا عَبْدُ اللَّهِ وَرَسُولُهُ ثُمَّ إِنَّهُ بَلَغَنِي أَنَّ قَائِلاً مِنْكُمْ يَقُولُ وَاللَّهِ لَوْ مَاتَ عُمَرُ بَايَعْتُ فُلاَنًا فَلاَ يَغْتَرَّنَّ امْرُؤٌ أَنْ يَقُولَ إِنَّمَا كَانَتْ بَيْعَةُ أَبِي بَكْرٍ فَلْتَةً وَتَمَّتْ أَلاَ وَإِنَّهَا قَدْ كَانَتْ كَذَلِكَ وَلَكِنَّ اللَّهَ وَقَى شَرَّهَا وَلَيْسَ مِنْكُمْ مَنْ تُقْطَعُ الأَعْنَاقُ إِلَيْهِ مِثْلُ أَبِي بَكْرٍ مَنْ بَايَعَ رَجُلاً عَنْ غَيْرِ مَشُورَةٍ مِنَ الْمُسْلِمِينَ فَلاَ يُبَايَعُ هُوَ وَلاَ الَّذِي بَايَعَهُ تَغِرَّةً أَنْ يُقْتَلاَ وَإِنَّهُ قَدْ كَانَ مِنْ خَبَرِنَا حِينَ تَوَفَّى اللَّهُ نَبِيَّهُ ﷺ إِلاَّ أَنَّ الأَنْصَارَ خَالَفُونَا وَاجْتَمَعُوا بِأَسْرِهِمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ وَخَالَفَ عَنَّا عَلِيٌّ وَالزُّبَيْرُ وَمَنْ مَعَهُمَا وَاجْتَمَعَ الْمُهَاجِرُونَ إِلَى أَبِي بَكْرٍ فَقُلْتُ لأَبِي بَكْرٍ يَا أَبَا بَكْرٍ انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا هَؤُلاَءِ مِنَ الأَنْصَارِ فَانْطَلَقْنَا نُرِيدُهُمْ فَلَمَّا دَنَوْنَا مِنْهُمْ لَقِيَنَا مِنْهُمْ رَجُلاَنِ صَالِحَانِ فَذَكَرَا مَا تَمَالَى عَلَيْهِ الْقَوْمُ فَقَالاَ أَيْنَ تُرِيدُونَ يَا مَعْشَرَ الْمُهَاجِرِينَ فَقُلْنَا نُرِيدُ إِخْوَانَنَا هَؤُلاَءِ مِنَ الأَنْصَارِ فَقَالاَ لاَ عَلَيْكُمْ أَنْ لاَ تَقْرَبُوهُمُ اقْضُوا أَمْرَكُمْ فَقُلْتُ وَاللَّهِ لَنَأْتِيَنَّهُمْ فَانْطَلَقْنَا حَتَّى أَتَيْنَاهُمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَإِذَا رَجُلٌ مُزَمَّلٌ بَيْنَ ظَهْرَانَيْهِمْ فَقُلْتُ مَنْ هَذَا فَقَالُوا هَذَا سَعْدُ بْنُ عُبَادَةَ فَقُلْتُ مَا لَهُ قَالُوا يُوعَكُ فَلَمَّا جَلَسْنَا قَلِيلاً تَشَهَّدَ خَطِيبُهُمْ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَنَحْنُ أَنْصَارُ اللَّهِ وَكَتِيبَةُ الإِسْلاَمِ وَأَنْتُمْ مَعْشَرَ الْمُهَاجِرِينَ رَهْطٌ وَقَدْ دَفَّتْ دَافَّةٌ مِنْ قَوْمِكُمْ فَإِذَا هُمْ يُرِيدُونَ أَنْ يَخْتَزِلُونَا مِنْ أَصْلِنَا وَأَنْ يَحْضُنُونَا مِنَ الأَمْرِ فَلَمَّا سَكَتَ أَرَدْتُ أَنْ أَتَكَلَّمَ وَكُنْتُ زَوَّرْتُ مَقَالَةً أَعْجَبَتْنِي أُرِيدُ أَنْ أُقَدِّمَهَا بَيْنَ يَدَىْ أَبِي بَكْرٍ وَكُنْتُ أُدَارِي مِنْهُ بَعْضَ الْحَدِّ فَلَمَّا أَرَدْتُ أَنْ أَتَكَلَّمَ قَالَ أَبُو بَكْرٍ عَلَى رِسْلِكَ فَكَرِهْتُ أَنْ أُغْضِبَهُ فَتَكَلَّمَ أَبُو بَكْرٍ فَكَانَ هُوَ أَحْلَمَ مِنِّي وَأَوْقَرَ وَاللَّهِ مَا تَرَكَ مِنْ كَلِمَةٍ أَعْجَبَتْنِي فِي تَزْوِيرِي إِلاَّ قَالَ فِي بَدِيهَتِهِ مِثْلَهَا أَوْ أَفْضَلَ مِنْهَا حَتَّى سَكَتَ فَقَالَ مَا ذَكَرْتُمْ فِيكُمْ مِنْ خَيْرٍ فَأَنْتُمْ لَهُ أَهْلٌ وَلَنْ يُعْرَفَ هَذَا الأَمْرُ إِلاَّ لِهَذَا الْحَىِّ مِنْ قُرَيْشٍ هُمْ أَوْسَطُ الْعَرَبِ نَسَبًا وَدَارًا وَقَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ فَبَايِعُوا أَيَّهُمَا شِئْتُمْ فَأَخَذَ بِيَدِي وَبِيَدِ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ وَهْوَ جَالِسٌ بَيْنَنَا فَلَمْ أَكْرَهْ مِمَّا قَالَ غَيْرَهَا كَانَ وَاللَّهِ أَنْ أُقَدَّمَ فَتُضْرَبَ عُنُقِي لاَ يُقَرِّبُنِي ذَلِكَ مِنْ إِثْمٍ أَحَبَّ إِلَىَّ مِنْ أَنْ أَتَأَمَّرَ عَلَى قَوْمٍ فِيهِمْ أَبُو بَكْرٍ اللَّهُمَّ إِلاَّ أَنْ تُسَوِّلَ إِلَىَّ نَفْسِي عِنْدَ الْمَوْتِ شَيْئًا لاَ أَجِدُهُ الآنَ فَقَالَ قَائِلٌ مِنَ الأَنْصَارِ أَنَا جُذَيْلُهَا الْمُحَكَّكُ وَعُذَيْقُهَا الْمُرَجَّبُ مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ يَا مَعْشَرَ قُرَيْشٍ فَكَثُرَ اللَّغَطُ وَارْتَفَعَتِ الأَصْوَاتُ حَتَّى فَرِقْتُ مِنَ الاِخْتِلاَفِ فَقُلْتُ ابْسُطْ يَدَكَ يَا أَبَا بَكْرٍ فَبَسَطَ يَدَهُ فَبَايَعْتُهُ وَبَايَعَهُ الْمُهَاجِرُونَ ثُمَّ بَايَعَتْهُ الأَنْصَارُ وَنَزَوْنَا عَلَى سَعْدِ بْنِ عُبَادَةَ فَقَالَ قَائِلٌ مِنْهُمْ قَتَلْتُمْ سَعْدَ بْنَ عُبَادَةَ فَقُلْتُ قَتَلَ اللَّهُ سَعْدَ بْنَ عُبَادَةَ قَالَ عُمَرُ وَإِنَّا وَاللَّهِ مَا وَجَدْنَا فِيمَا حَضَرْنَا مِنْ أَمْرٍ أَقْوَى مِنْ مُبَايَعَةِ أَبِي بَكْرٍ خَشِينَا إِنْ فَارَقْنَا الْقَوْمَ وَلَمْ تَكُنْ بَيْعَةٌ أَنْ يُبَايِعُوا رَجُلاً مِنْهُمْ بَعْدَنَا فَإِمَّا بَايَعْنَاهُمْ عَلَى مَا لاَ نَرْضَى وَإِمَّا نُخَالِفُهُمْ فَيَكُونُ فَسَادٌ فَمَنْ بَايَعَ رَجُلاً عَلَى غَيْرِ مَشُورَةٍ مِنَ الْمُسْلِمِينَ فَلاَ يُتَابَعُ هُوَ وَلاَ الَّذِي بَايَعَهُ تَغِرَّةً أَنْ يُقْتَلاَ  

Once ʿUmar bin ʿAbdul ʿAziz sat on his throne in the courtyard of his house so that the people might gather before him. Then he admitted them and (when they came in), he said, "What do you think of Al-Qasama?" They said, "We say that it is lawful to depend on Al-Qasama in Qisas, as the previous Muslim Caliphs carried out Qisas depending on it." Then he said to me, "O Abu Qilaba! What do you say about it?" He let me appear before the people and I said, "O Chief of the Believers! You have the chiefs of the army staff and the nobles of the Arabs. If fifty of them testified that a married man had committed illegal sexual intercourse in Damascus but they had not seen him (doing so), would you stone him?" He said, "No." I said, "If fifty of them testified that a man had committed theft in Hums, would you cut off his hand though they did not see him?" He replied, "No." I said, "By Allah, Messenger of Allah ﷺ never killed anyone except in one of the following three situations: (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and (3) a man who fought against Allah and His Apostle and deserted Islam and became an apostate." Then the people said, "Didn't Anas bin Malik narrate that Messenger of Allah ﷺ cut off the hands of the thieves, branded their eyes and then, threw them in the sun?" I said, "I shall tell you the narration of Anas. Anas said: "Eight persons from the tribe of ʿUkl came to Messenger of Allah ﷺ and gave the Pledge of allegiance for Islam (became Muslim). The climate of the place (Medina) did not suit them, so they became sick and complained about that to Messenger of Allah ﷺ. He said (to them ), "Won't you go out with the shepherd of our camels and drink of the camels' milk and urine (as medicine)?" They said, "Yes." So they went out and drank the camels' milk and urine, and after they became healthy, they killed the shepherd of Messenger of Allah ﷺ and took away all the camels. This news reached Messenger of Allah ﷺ , so he sent (men) to follow their traces and they were captured and brought (to the Prophet). He then ordered to cut their hands and feet, and their eyes were branded with heated pieces of iron, and then he threw them in the sun till they died." I said, "What can be worse than what those people did? They deserted Islam, committed murder and theft." Then 'Anbasa bin Saʿid said, "By Allah, I never heard a narration like this of today." I said, "O 'Anbasa! You deny my narration?" 'Anbasa said, "No, but you have related the narration in the way it should be related. By Allah, these people are in welfare as long as this Sheikh (Abu Qilaba) is among them." I added, "Indeed in this event there has been a tradition set by Messenger of Allah ﷺ. The narrator added: Some Ansari people came to the Prophet ﷺ and discussed some matters with him, a man from amongst them went out and was murdered. Those people went out after him, and behold, their companion was swimming in blood. They returned to Messenger of Allah ﷺ and said to him, "O Allah's Apostle, we have found our companion who had talked with us and gone out before us, swimming in blood (killed)." Messenger of Allah ﷺ went out and asked them, "Whom do you suspect or whom do you think has killed him?" They said, "We think that the Jews have killed him." The Prophet ﷺ sent for the Jews and asked them, "Did you kill this (person)?" They replied, "No." He asked the Al-Ansars, "Do you agree that I let fifty Jews take an oath that they have not killed him?" They said, "It matters little for the Jews to kill us all and then take false oaths." He said, "Then would you like to receive the Diya after fifty of you have taken an oath (that the Jews have killed your man)?" They said, "We will not take the oath." Then the Prophet ﷺ himself paid them the Diya (Blood-money)." The narrator added, "The tribe of Hudhail repudiated one of their men (for his evil conduct) in the Pre-lslamic period of Ignorance. Then, at a place called Al-Batha' (near Mecca), the man attacked a Yemenite family at night to steal from them, but a. man from the family noticed him and struck him with his sword and killed him. The tribe of Hudhail came and captured the Yemenite and brought him to ʿUmar during the Hajj season and said, "He has killed our companion." The Yemenite said, "But these people had repudiated him (i.e., their companion)." ʿUmar said, "Let fifty persons of Hudhail swear that they had not repudiated him." So forty-nine of them took the oath and then a person belonging to them, came from Sham and they requested him to swear similarly, but he paid one-thousand Dirhams instead of taking the oath. They called another man instead of him and the new man shook hands with the brother of the deceased. Some people said, "We and those fifty men who had taken false oaths (Al-Qasama) set out, and when they reached a place called Nakhlah, it started raining so they entered a cave in the mountain, and the cave collapsed on those fifty men who took the false oath, and all of them died except the two persons who had shaken hands with each other. They escaped death but a stone fell on the leg of the brother of the deceased and broke it, whereupon he survived for one year and then died." I further said, "ʿAbdul Malik bin Marwan sentenced a man to death in Qisas (equality in punishment) for murder, basing his judgment on Al-Qasama, but later on he regretted that judgment and ordered that the names of the fifty persons who had taken the oath (Al-Qasama), be erased from the register, and he exiled them in Sham."  

أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَبْرَزَ سَرِيرَهُ يَوْمًا لِلنَّاسِ ثُمَّ أَذِنَ لَهُمْ فَدَخَلُوا فَقَالَ مَا تَقُولُونَ فِي الْقَسَامَةِ قَالَ نَقُولُ الْقَسَامَةُ الْقَوَدُ بِهَا حَقٌّ وَقَدْ أَقَادَتْ بِهَا الْخُلَفَاءُ قَالَ لِي مَا تَقُولُ يَا أَبَا قِلاَبَةَ وَنَصَبَنِي لِلنَّاسِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ عِنْدَكَ رُءُوسُ الأَجْنَادِ وَأَشْرَافُ الْعَرَبِ أَرَأَيْتَ لَوْ أَنَّ خَمْسِينَ مِنْهُمْ شَهِدُوا عَلَى رَجُلٍ مُحْصَنٍ بِدِمَشْقَ أَنَّهُ قَدْ زَنَى لَمْ يَرَوْهُ أَكُنْتَ تَرْجُمُهُ قَالَ لاَ قُلْتُ أَرَأَيْتَ لَوْ أَنَّ خَمْسِينَ مِنْهُمْ شَهِدُوا عَلَى رَجُلٍ بِحِمْصَ أَنَّهُ سَرَقَ أَكُنْتَ تَقْطَعُهُ وَلَمْ يَرَوْهُ قَالَ لاَ قُلْتُ فَوَاللَّهِ مَا قَتَلَ رَسُولُ اللَّهِ ﷺ قَطُّ إِلاَّ فِي إِحْدَى ثَلاَثِ خِصَالٍ رَجُلٌ قَتَلَ بِجَرِيرَةِ نَفْسِهِ فَقُتِلَ أَوْ رَجُلٌ زَنَى بَعْدَ إِحْصَانٍ أَوْ رَجُلٌ حَارَبَ اللَّهَ وَرَسُولَهُ وَارْتَدَّ عَنِ الإِسْلاَمِ فَقَالَ الْقَوْمُ أَوَلَيْسَ قَدْ حَدَّثَ أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللَّهِ ﷺ قَطَعَ فِي السَّرَقِ وَسَمَرَ الأَعْيُنَ ثُمَّ نَبَذَهُمْ فِي الشَّمْسِ فَقُلْتُ أَنَا أُحَدِّثُكُمْ حَدِيثَ أَنَسٍ

حَدَّثَنِي أَنَسٌ أَنَّ نَفَرًا مِنْ عُكْلٍ ثَمَانِيَةً قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ فَبَايَعُوهُ عَلَى الإِسْلاَمِ فَاسْتَوْخَمُوا الأَرْضَ فَسَقِمَتْ أَجْسَامُهُمْ فَشَكَوْا ذَلِكَ إِلَى رَسُولِ اللَّهِ ﷺ قَالَ أَفَلاَ تَخْرُجُونَ مَعَ رَاعِينَا فِي إِبِلِهِ فَتُصِيبُونَ مِنْ أَلْبَانِهَا وَأَبْوَالِهَا قَالُوا بَلَى فَخَرَجُوا فَشَرِبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا فَصَحُّوا فَقَتَلُوا رَاعِيَ رَسُولِ اللَّهِ ﷺ وَأَطْرَدُوا النَّعَمَ فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ فَأَرْسَلَ فِي آثَارِهِمْ فَأُدْرِكُوا فَجِيءَ بِهِمْ فَأَمَرَ بِهِمْ فَقُطِّعَتْ أَيْدِيهِمْ وَأَرْجُلُهُمْ وَسَمَرَ أَعْيُنَهُمْ ثُمَّ نَبَذَهُمْ فِي الشَّمْسِ حَتَّى مَاتُوا قُلْتُ وَأَىُّ شَىْءٍ أَشَدُّ مِمَّا صَنَعَ هَؤُلاَءِ ارْتَدُّوا عَنِ الإِسْلاَمِ وَقَتَلُوا وَسَرَقُوا فَقَالَ عَنْبَسَةُ بْنُ سَعِيدٍ وَاللَّهِ إِنْ سَمِعْتُ كَالْيَوْمِ قَطُّ فَقُلْتُ أَتَرُدُّ عَلَىَّ حَدِيثِي يَا عَنْبَسَةُ قَالَ لاَ وَلَكِنْ جِئْتَ بِالْحَدِيثِ عَلَى وَجْهِهِ وَاللَّهِ لاَ يَزَالُ هَذَا الْجُنْدُ بِخَيْرٍ مَا عَاشَ هَذَا الشَّيْخُ بَيْنَ أَظْهُرِهِمْ قُلْتُ وَقَدْ كَانَ فِي هَذَا سُنَّةٌ مِنْ رَسُولِ اللَّهِ ﷺ دَخَلَ عَلَيْهِ نَفَرٌ مِنَ الأَنْصَارِ فَتَحَدَّثُوا عِنْدَهُ فَخَرَجَ رَجُلٌ مِنْهُمْ بَيْنَ أَيْدِيهِمْ فَقُتِلَ فَخَرَجُوا بَعْدَهُ فَإِذَا هُمْ بِصَاحِبِهِمْ يَتَشَحَّطُ فِي الدَّمِ فَرَجَعُوا إِلَى رَسُولِ اللَّهِ ﷺ فَقَالُوا يَا رَسُولَ اللَّهِ صَاحِبُنَا كَانَ تَحَدَّثَ مَعَنَا فَخَرَجَ بَيْنَ أَيْدِينَا فَإِذَا نَحْنُ بِهِ يَتَشَحَّطُ فِي الدَّمِ فَخَرَجَ رَسُولُ اللَّهِ ﷺ فَقَالَ بِمَنْ تَظُنُّونَ أَوْ تَرَوْنَ قَتَلَهُ قَالُوا نَرَى أَنَّ الْيَهُودَ قَتَلَتْهُ فَأَرْسَلَ إِلَى الْيَهُودِ فَدَعَاهُمْ فَقَالَ آنْتُمْ قَتَلْتُمْ هَذَا قَالُوا لاَ قَالَ أَتَرْضَوْنَ نَفَلَ خَمْسِينَ مِنَ الْيَهُودِ مَا قَتَلُوهُ فَقَالُوا مَا يُبَالُونَ أَنْ يَقْتُلُونَا أَجْمَعِينَ ثُمَّ يَنْتَفِلُونَ قَالَ أَفَتَسْتَحِقُّونَ الدِّيَةَ بِأَيْمَانِ خَمْسِينَ مِنْكُمْ قَالُوا مَا كُنَّا لِنَحْلِفَ فَوَدَاهُ مِنْ عِنْدِهِ قُلْتُ وَقَدْ كَانَتْ هُذَيْلٌ خَلَعُوا خَلِيعًا لَهُمْ فِي الْجَاهِلِيَّةِ فَطَرَقَ أَهْلَ بَيْتٍ مِنَ الْيَمَنِ بِالْبَطْحَاءِ فَانْتَبَهَ لَهُ رَجُلٌ مِنْهُمْ فَحَذَفَهُ بِالسَّيْفِ فَقَتَلَهُ فَجَاءَتْ هُذَيْلٌ فَأَخَذُوا الْيَمَانِيَ فَرَفَعُوهُ إِلَى عُمَرَ بِالْمَوْسِمِ وَقَالُوا قَتَلَ صَاحِبَنَا فَقَالَ إِنَّهُمْ قَدْ خَلَعُوهُ فَقَالَ يُقْسِمُ خَمْسُونَ مِنْ هُذَيْلٍ مَا خَلَعُوهُ قَالَ فَأَقْسَمَ مِنْهُمْ تِسْعَةٌ وَأَرْبَعُونَ رَجُلاً وَقَدِمَ رَجُلٌ مِنْهُمْ مِنَ الشَّأْمِ فَسَأَلُوهُ أَنْ يُقْسِمَ فَافْتَدَى يَمِينَهُ مِنْهُمْ بِأَلْفِ دِرْهَمٍ فَأَدْخَلُوا مَكَانَهُ رَجُلاً آخَرَ فَدَفَعَهُ إِلَى أَخِي الْمَقْتُولِ فَقُرِنَتْ يَدُهُ بِيَدِهِ قَالُوا فَانْطَلَقَا وَالْخَمْسُونَ الَّذِينَ أَقْسَمُوا حَتَّى إِذَا كَانُوا بِنَخْلَةَ أَخَذَتْهُمُ السَّمَاءُ فَدَخَلُوا فِي غَارٍ فِي الْجَبَلِ فَانْهَجَمَ الْغَارُ عَلَى الْخَمْسِينَ الَّذِينَ أَقْسَمُوا فَمَاتُوا جَمِيعًا وَأَفْلَتَ الْقَرِينَانِ وَاتَّبَعَهُمَا حَجَرٌ فَكَسَرَ رِجْلَ أَخِي الْمَقْتُولِ فَعَاشَ حَوْلاً ثُمَّ مَاتَ قُلْتُ وَقَدْ كَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ أَقَادَ رَجُلاً بِالْقَسَامَةِ ثُمَّ نَدِمَ بَعْدَ مَا صَنَعَ فَأَمَرَ بِالْخَمْسِينَ الَّذِينَ أَقْسَمُوا فَمُحُوا مِنَ الدِّيوَانِ وَسَيَّرَهُمْ إِلَى الشَّأْمِ  

I proceeded till I entered upon ʿUmar (and while I was sitting there), his gate-keeper Yarfa came to him and said, " ʿUthman, ʿAbdur-Rahman, Az-Zubair and Saʿd ask your permission to come in." ʿUmar allowed them. So they entered, greeted, and sat down. (After a while the gatekeeper came) and said, "Shall I admit ʿAli and ʿAbbas?'' ʿUmar allowed them to enter. Al-ʿAbbas said "O Chief of the believers! Judge between me and the oppressor (ʿAli)." Then there was a dispute (regarding the property of Bani Nadir) between them (ʿAbbas and ʿAli). ʿUthman and his companions said, "O Chief of the Believers! Judge between them and relieve one from the other." ʿUmar said, "Be patient! beseech you by Allah, with Whose permission the Heaven and the Earth Exist! Do you know that Messenger of Allah ﷺ said, 'Our property is not to be inherited, and whatever we leave is to be given in charity,' and by this Messenger of Allah ﷺ meant himself?" On that the group said, "He verily said so." ʿUmar then faced ʿAli and ʿAbbas and said, "I beseech you both by Allah, do you both know that Messenger of Allah ﷺ said so?" They both replied, "Yes". ʿUmar then said, "Now I am talking to you about this matter (in detail) . Allah favored Messenger of Allah ﷺ with some of this wealth which He did not give to anybody else, as Allah said: 'What Allah bestowed as Fai (Booty on His Apostle for which you made no expedition... ' (59.6) So that property was totally meant for Messenger of Allah ﷺ, yet he did not collect it and ignore you, nor did he withhold it with your exclusion, but he gave it to you and distributed it among you till this much of it was left behind, and the Prophet, used to spend of this as the yearly expenditures of his family and then take what remained of it and spent it as he did with (other) Allah's wealth. The Prophet ﷺ did so during all his lifetime, and I beseech you by Allah, do you know that?" They replied, "Yes." ʿUmar then addressed ʿAli and ʿAbbas, saying, "I beseech you both by Allah, do you know that?" Both of them replied, "Yes." ʿUmar added, "Then Allah took His Apostle unto Him. Abu Bakr then said 'I am the successor of Messenger of Allah ﷺ' and took over all the Prophet's property and disposed of it in the same way as Messenger of Allah ﷺ used to do, and you were present then." Then he turned to ʿAli and ʿAbbas and said, "You both claim that Abu Bakr did so-and-so in managing the property, but Allah knows that Abu Bakr was honest, righteous, intelligent, and a follower of what is right in managing it. Then Allah took Abu Bakr unto Him, 'I said: I am the successor of Messenger of Allah ﷺ and Abu Bakr.' So I took over the property for two years and managed it in the same way as Messenger of Allah ﷺ, and Abu Bakr used to do. Then you both (ʿAli and ʿAbbas) came to me and asked for the same thing! (O ʿAbbas! You came to me to ask me for your share from nephew's property; and this (ʿAli) came to me asking for his wives share from her father's property, and I said to you both, 'If you wish, I will place it in your custody on condition that you both will manage it in the same way as Messenger of Allah ﷺ and Abu Bakr did and as I have been doing since I took charge of managing it; otherwise, do not speak to me anymore about it.' Then you both said, 'Give it to us on that (condition).' So I gave it to you on that condition. Now I beseech you by Allah, did I not give it to them on that condition?" The group (whom he had been addressing) replied, "Yes." ʿUmar then addressed ʿAbbas and ʿAli saying, "I beseech you both by Allah, didn't I give you all that property on that condition?" They said, "Yes." ʿUmar then said, "Are you now seeking a verdict from me other than that? By Him with Whose Permission the Heaven and the Earth exists I will not give any verdict other than that till the Hour is established; and if you both are unable to manage this property, then you can hand it back to me, and I will be sufficient for it on your behalf." (See, Hadith No. 326, Vol. 4)  

انْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى عُمَرَ أَتَاهُ حَاجِبُهُ يَرْفَا فَقَالَ هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ يَسْتَأْذِنُونَ قَالَ نَعَمْ فَدَخَلُوا فَسَلَّمُوا وَجَلَسُوا فَقَالَ هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ فَأَذِنَ لَهُمَا قَالَ الْعَبَّاسُ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ الظَّالِمِ اسْتَبَّا فَقَالَ الرَّهْطُ عُثْمَانُ وَأَصْحَابُهُ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنَهُمَا وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ فَقَالَ اتَّئِدُوا أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ يُرِيدُ رَسُولُ اللَّهِ ﷺ نَفْسَهُ قَالَ الرَّهْطُ قَدْ قَالَ ذَلِكَ فَأَقْبَلَ عُمَرُ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ذَلِكَ قَالاَ نَعَمْ قَالَ عُمَرُ فَإِنِّي مُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ إِنَّ اللَّهَ كَانَ خَصَّ رَسُولَهُ ﷺ فِي هَذَا الْمَالِ بِشَىْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ فَإِنَّ اللَّهَ يَقُولُ {مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ} الآيَةَ فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللَّهِ ﷺ ثُمَّ وَاللَّهِ مَا احْتَازَهَا دُونَكُمْ وَلاَ اسْتَأْثَرَ بِهَا عَلَيْكُمْ وَقَدْ أَعْطَاكُمُوهَا وَبَثَّهَا فِيكُمْ حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ وَكَانَ النَّبِيُّ ﷺ يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ فَعَمِلَ النَّبِيُّ ﷺ بِذَلِكَ حَيَاتَهُ أَنْشُدُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ ذَلِكَ فَقَالُوا نَعَمْ ثُمَّ قَالَ لِعَلِيٍّ وَعَبَّاسٍ أَنْشُدُكُمَا اللَّهَ هَلْ تَعْلَمَانِ ذَلِكَ قَالاَ نَعَمْ ثُمَّ تَوَفَّى اللَّهُ نَبِيَّهُ ﷺ فَقَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ فَقَبَضَهَا أَبُو بَكْرٍ فَعَمِلَ فِيهَا بِمَا عَمِلَ فِيهَا رَسُولُ اللَّهِ ﷺ وَأَنْتُمَا حِينَئِذٍ وَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ تَزْعُمَانِ أَنَّ أَبَا بَكْرٍ فِيهَا كَذَا وَاللَّهُ يَعْلَمُ أَنَّهُ فِيهَا صَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تَوَفَّى اللَّهُ أَبَا بَكْرٍ فَقُلْتُ أَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ فَقَبَضْتُهَا سَنَتَيْنِ أَعْمَلُ فِيهَا بِمَا عَمِلَ بِهِ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ ثُمَّ جِئْتُمَانِي وَكَلِمَتُكُمَا عَلَى كَلِمَةٍ وَاحِدَةٍ وَأَمْرُكُمَا جَمِيعٌ جِئْتَنِي تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ وَأَتَانِي هَذَا يَسْأَلُنِي نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا فَقُلْتُ إِنْ شِئْتُمَا دَفَعْتُهَا إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللَّهِ وَمِيثَاقَهُ تَعْمَلاَنِ فِيهَا بِمَا عَمِلَ بِهِ رَسُولُ اللَّهِ ﷺ وَبِمَا عَمِلَ فِيهَا أَبُو بَكْرٍ وَبِمَا عَمِلْتُ فِيهَا مُنْذُ وَلِيتُهَا وَإِلاَّ فَلاَ تُكَلِّمَانِي فِيهَا فَقُلْتُمَا ادْفَعْهَا إِلَيْنَا بِذَلِكَ فَدَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ أَنْشُدُكُمْ بِاللَّهِ هَلْ دَفَعْتُهَا إِلَيْهِمَا بِذَلِكَ قَالَ الرَّهْطُ نَعَمْ فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ هَلْ دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ قَالاَ نَعَمْ قَالَ أَفَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ فَوَالَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لاَ أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ فَإِنْ عَجَزْتُمَا عَنْهَا فَادْفَعَاهَا إِلَىَّ فَأَنَا أَكْفِيكُمَاهَا  

Some people said, "O Messenger of Allah ﷺ! Shall we see our Lord on the Day of Resurrection?" He said, "Do you crowd and squeeze each other on looking at the sun when it is not hidden by clouds?" They replied, "No, Messenger of Allah ﷺ." He said, "Do you crowd and squeeze each other on looking at the moon when it is full and not hidden by clouds?" They replied, No, O Messenger of Allah ﷺ!" He said, "So you will see Him (your Lord) on the Day of Resurrection similarly Allah will gather all the people and say, 'Whoever used to worship anything should follow that thing. 'So, he who used to worship the sun, will follow it, and he who used to worship the moon will follow it, and he who used to worship false deities will follow them; and then only this nation (i.e., Muslims) will remain, including their hypocrites. Allah will come to them in a shape other than they know and will say, 'I am your Lord.' They will say, 'We seek refuge with Allah from you. This is our place; (we will not follow you) till our Lord comes to us, and when our Lord comes to us, we will recognize Him. Then Allah will come to then in a shape they know and will say, "I am your Lord.' They will say, '(No doubt) You are our Lord,' and they will follow Him. Then a bridge will be laid over the (Hell) Fire." Messenger of Allah ﷺ added, "I will be the first to cross it. And the invocation of the Apostles on that Day, will be 'Allahumma Sallim, Sallim (O Allah, save us, save us!),' and over that bridge there will be hooks Similar to the thorns of As Sa'dan (a thorny tree). Didn't you see the thorns of As-Sa'dan?" The companions said, "Yes, O Messenger of Allah ﷺ." He added, "So the hooks over that bridge will be like the thorns of As-Sa-dan except that their greatness in size is only known to Allah. These hooks will snatch the people according to their deeds. Some people will be ruined because of their evil deeds, and some will be cut into pieces and fall down in Hell, but will be saved afterwards, when Allah has finished the judgments among His slaves, and intends to take out of the Fire whoever He wishes to take out from among those who used to testify that none had the right to be worshipped but Allah. We will order the angels to take them out and the angels will know them by the mark of the traces of prostration (on their foreheads) for Allah banned the f ire to consume the traces of prostration on the body of Adam's son. So they will take them out, and by then they would have burnt (as coal), and then water, called Ma'ul Hayat (water of life) will be poured on them, and they will spring out like a seed springs out on the bank of a rainwater stream, and there will remain one man who will be facing the (Hell) Fire and will say, 'O Lord! It's (Hell's) vapor has Poisoned and smoked me and its flame has burnt me; please turn my face away from the Fire.' He will keep on invoking Allah till Allah says, 'Perhaps, if I give you what you want), you will ask for another thing?' The man will say, 'No, by Your Power, I will not ask You for anything else.' Then Allah will turn his face away from the Fire. The man will say after that, 'O Lord, bring me near the gate of Paradise.' Allah will say (to him), 'Didn't you promise not to ask for anything else? Woe to you, O son of Adam ! How treacherous you are!' The man will keep on invoking Allah till Allah will say, 'But if I give you that, you may ask me for something else.' The man will say, 'No, by Your Power. I will not ask for anything else.' He will give Allah his covenant and promise not to ask for anything else after that. So Allah will bring him near to the gate of Paradise, and when he sees what is in it, he will remain silent as long as Allah will, and then he will say, 'O Lord! Let me enter Paradise.' Allah will say, 'Didn't you promise that you would not ask Me for anything other than that? Woe to you, O son of Adam ! How treacherous you are!' On that, the man will say, 'O Lord! Do not make me the most wretched of Your creation,' and will keep on invoking Allah till Allah will smile and when Allah will smile because of him, then He will allow him to enter Paradise, and when he will enter Paradise, he will be addressed, 'Wish from so-and-so.' He will wish till all his wishes will be fulfilled, then Allah will say, All this (i.e. what you have wished for) and as much again therewith are for you.' " Abu Huraira added: That man will be the last of the people of Paradise to enter (Paradise).  

عَنِ النَّبِيِّ ﷺ وَحَدَّثَنِي مَحْمُودٌ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ أُنَاسٌ يَا رَسُولَ اللَّهِ هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ فَقَالَ هَلْ تُضَارُّونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ قَالُوا لاَ يَا رَسُولَ اللَّهِ قَالَ هَلْ تُضَارُّونَ فِي الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ دُونَهُ سَحَابٌ قَالُوا لاَ يَا رَسُولَ اللَّهِ قَالَ فَإِنَّكُمْ تَرَوْنَهُ يَوْمَ الْقِيَامَةِ كَذَلِكَ يَجْمَعُ اللَّهُ النَّاسَ فَيَقُولُ مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْهُ فَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الشَّمْسَ وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الْقَمَرَ وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الطَّوَاغِيتَ وَتَبْقَى هَذِهِ الأُمَّةُ فِيهَا مُنَافِقُوهَا فَيَأْتِيهِمُ اللَّهُ فِي غَيْرِ الصُّورَةِ الَّتِي يَعْرِفُونَ فَيَقُولُ أَنَا رَبُّكُمْ فَيَقُولُونَ نَعُوذُ بِاللَّهِ مِنْكَ هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا فَإِذَا أَتَانَا رَبُّنَا عَرَفْنَاهُ فَيَأْتِيهِمُ اللَّهُ فِي الصُّورَةِ الَّتِي يَعْرِفُونَ فَيَقُولُ أَنَا رَبُّكُمْ فَيَقُولُونَ أَنْتَ رَبُّنَا فَيَتْبَعُونَهُ وَيُضْرَبُ جِسْرُ جَهَنَّمَ قَالَ رَسُولُ اللَّهِ ﷺ فَأَكُونُ أَوَّلَ مَنْ يُجِيزُ وَدُعَاءُ الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّمْ وَبِهِ كَلاَلِيبُ مِثْلُ شَوْكِ السَّعْدَانِ أَمَا رَأَيْتُمْ شَوْكَ السَّعْدَانِ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ غَيْرَ أَنَّهَا لاَ يَعْلَمُ قَدْرَ عِظَمِهَا إِلاَّ اللَّهُ فَتَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ مِنْهُمُ الْمُوبَقُ بِعَمَلِهِ وَمِنْهُمُ الْمُخَرْدَلُ ثُمَّ يَنْجُو حَتَّى إِذَا فَرَغَ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ عِبَادِهِ وَأَرَادَ أَنْ يُخْرِجَ مِنَ النَّارِ مَنْ أَرَادَ أَنْ يُخْرِجَ مِمَّنْ كَانَ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ أَمَرَ الْمَلاَئِكَةَ أَنْ يُخْرِجُوهُمْ فَيَعْرِفُونَهُمْ بِعَلاَمَةِ آثَارِ السُّجُودِ وَحَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ مِنِ ابْنِ آدَمَ أَثَرَ السُّجُودِ فَيُخْرِجُونَهُمْ قَدِ امْتُحِشُوا فَيُصَبُّ عَلَيْهِمْ مَاءٌ يُقَالُ لَهُ مَاءُ الْحَيَاةِ فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْلِ وَيَبْقَى رَجُلٌ مُقْبِلٌ بِوَجْهِهِ عَلَى النَّارِ فَيَقُولُ يَا رَبِّ قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا فَاصْرِفْ وَجْهِي عَنِ النَّارِ فَلاَ يَزَالُ يَدْعُو اللَّهَ فَيَقُولُ لَعَلَّكَ إِنْ أَعْطَيْتُكَ أَنْ تَسْأَلَنِي غَيْرَهُ فَيَقُولُ لاَ وَعِزَّتِكَ لاَ أَسْأَلُكَ غَيْرَهُ فَيَصْرِفُ وَجْهَهُ عَنِ النَّارِ ثُمَّ يَقُولُ بَعْدَ ذَلِكَ يَا رَبِّ قَرِّبْنِي إِلَى باب الْجَنَّةِ فَيَقُولُ أَلَيْسَ قَدْ زَعَمْتَ أَنْ لاَ تَسْأَلْنِي غَيْرَهُ وَيْلَكَ ابْنَ آدَمَ مَا أَغْدَرَكَ فَلاَ يَزَالُ يَدْعُو فَيَقُولُ لَعَلِّي إِنْ أَعْطَيْتُكَ ذَلِكَ تَسْأَلَنِي غَيْرَهُ فَيَقُولُ لاَ وَعِزَّتِكَ لاَ أَسْأَلُكَ غَيْرَهُ فَيُعْطِي اللَّهَ مِنْ عُهُودٍ وَمَوَاثِيقَ أَنْ لاَ يَسْأَلَهُ غَيْرَهُ فَيُقَرِّبُهُ إِلَى باب الْجَنَّةِ فَإِذَا رَأَى مَا فِيهَا سَكَتَ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ثُمَّ يَقُولُ رَبِّ أَدْخِلْنِي الْجَنَّةَ ثُمَّ يَقُولُ أَوَلَيْسَ قَدْ زَعَمْتَ أَنْ لاَ تَسْأَلَنِي غَيْرَهُ وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ فَيَقُولُ يَا رَبِّ لاَ تَجْعَلْنِي أَشْقَى خَلْقِكَ فَلاَ يَزَالُ يَدْعُو حَتَّى يَضْحَكَ فَإِذَا ضَحِكَ مِنْهُ أَذِنَ لَهُ بِالدُّخُولِ فِيهَا فَإِذَا دَخَلَ فِيهَا قِيلَ تَمَنَّ مِنْ كَذَا فَيَتَمَنَّى ثُمَّ يُقَالُ لَهُ تَمَنَّ مِنْ كَذَا فَيَتَمَنَّى حَتَّى تَنْقَطِعَ بِهِ الأَمَانِيُّ فَيَقُولُ لَهُ هَذَا لَكَ وَمِثْلُهُ مَعَهُ قَالَ أَبُو هُرَيْرَةَ وَذَلِكَ الرَّجُلُ آخِرُ أَهْلِ الْجَنَّةِ دُخُولاً  

'I went and entered upon ʿUmar, his doorman, Yarfa came saying ʿUthman, ʿAbdur-Rahman, Az- Zubair and Saʿd are asking your permission (to see you). May I admit them? ʿUmar said, 'Yes.' So he admitted them Then he came again and said, 'May I admit ʿAli and ʿAbbas?' He said, 'Yes.' ʿAbbas said, 'O, chief of the believers! Judge between me and this man (Ali ). ʿUmar said, 'I beseech you by Allah by Whose permission both the heaven and the earth exist, do you know that Messenger of Allah ﷺ said, 'Our (the Apostles') property will not be inherited, and whatever we leave (after our death) is to be spent in charity?' And by that Messenger of Allah ﷺ meant himself.' The group said, '(No doubt), he said so.' ʿUmar then faced ʿAli and ʿAbbas and said, 'Do you both know that Messenger of Allah ﷺ said that?' They replied, '(No doubt), he said so.' ʿUmar said, 'So let me talk to you about this matter. Allah favored His Apostle with something of this Fai' (i.e. booty won by the Muslims at war without fighting) which He did not give to anybody else; Allah said:-- 'And what Allah gave to His Apostle ( Fai' Booty) .........to do all things....(59.6) And so that property was only for Messenger of Allah ﷺ . Yet, by Allah, he neither gathered that property for himself nor withheld it from you, but he gave its income to you, and distributed it among you till there remained the present property out of which the Prophet ﷺ used to spend the yearly maintenance for his family, and whatever used to remain, he used to spend it where Allah's property is spent (i.e. in charity etc.). Messenger of Allah ﷺ followed that throughout his life. Now I beseech you by Allah, do you know all that?' They said, 'Yes.' ʿUmar then said to ʿAli and ʿAbbas, 'I beseech you by Allah, do you know that?' Both of them said, 'Yes.' ʿUmar added, 'And when the Prophet ﷺ died, Abu Bakr said, ' I am the successor of Messenger of Allah ﷺ, and took charge of that property and managed it in the same way as Messenger of Allah ﷺ did. Then I took charge of this property for two years during which I managed it as Messenger of Allah ﷺ and Abu Bakr did. Then you both (ʿAli and ʿAbbas) came to talk to me, bearing the same claim and presenting the same case. (O ʿAbbas!) You came to me asking for your share from the property of your nephew, and this man (Ali) came to me, asking for the share of h is wife from the property of her father. I said, 'If you both wish, I will give that to you on that condition (i.e. that you would follow the way of the Prophet ﷺ and Abu Bakr and as I (ʿUmar) have done in man aging it).' Now both of you seek of me a verdict other than that? Lo! By Allah, by Whose permission both the heaven and the earth exist, I will not give any verdict other than that till the Hour is established. If you are unable to manage it, then return it to me, and I will be sufficient to manage it on your behalf.' "  

انْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى عُمَرَ فَأَتَاهُ حَاجِبُهُ يَرْفَأُ فَقَالَ هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ قَالَ نَعَمْ فَأَذِنَ لَهُمْ ثُمَّ قَالَ هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ قَالَ نَعَمْ قَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا قَالَ أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ يُرِيدُ رَسُولُ اللَّهِ ﷺ نَفْسَهُ فَقَالَ الرَّهْطُ قَدْ قَالَ ذَلِكَ فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ذَلِكَ قَالاَ قَدْ قَالَ ذَلِكَ قَالَ عُمَرُ فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ إِنَّ اللَّهَ قَدْ كَانَ خَصَّ رَسُولَهُ ﷺ فِي هَذَا الْفَىْءِ بِشَىْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ فَقَالَ ﷻ {مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ} إِلَى قَوْلِهِ {قَدِيرٌ} فَكَانَتْ خَالِصَةً لِرَسُولِ اللَّهِ ﷺ وَاللَّهِ مَا احْتَازَهَا دُونَكُمْ وَلاَ اسْتَأْثَرَ بِهَا عَلَيْكُمْ لَقَدْ أَعْطَاكُمُوهُ وَبَثَّهَا فِيكُمْ حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ فَكَانَ النَّبِيُّ ﷺ يُنْفِقُ عَلَى أَهْلِهِ مِنْ هَذَا الْمَالِ نَفَقَةَ سَنَتِهِ ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ فَعَمِلَ بِذَلِكَ رَسُولُ اللَّهِ ﷺ حَيَاتَهُ أَنْشُدُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ ذَلِكَ قَالُوا نَعَمْ ثُمَّ قَالَ لِعَلِيٍّ وَعَبَّاسٍ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ ذَلِكَ قَالاَ نَعَمْ فَتَوَفَّى اللَّهُ نَبِيَّهُ ﷺ فَقَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ فَقَبَضَهَا فَعَمِلَ بِمَا عَمِلَ بِهِ رَسُولُ اللَّهِ ﷺ ثُمَّ تَوَفَّى اللَّهُ أَبَا بَكْرٍ فَقُلْتُ أَنَا وَلِيُّ وَلِيِّ رَسُولِ اللَّهِ ﷺ فَقَبَضْتُهَا سَنَتَيْنِ أَعْمَلُ فِيهَا مَا عَمِلَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ ثُمَّ جِئْتُمَانِي وَكَلِمَتُكُمَا وَاحِدَةٌ وَأَمْرُكُمَا جَمِيعٌ جِئْتَنِي تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ وَأَتَانِي هَذَا يَسْأَلُنِي نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا فَقُلْتُ إِنْ شِئْتُمَا دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ فَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ فَوَاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لاَ أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ فَإِنْ عَجَزْتُمَا فَادْفَعَاهَا إِلَىَّ فَأَنَا أَكْفِيكُمَاهَا  

I said to Ibn ʿAbbas, "Nauf Al-Bikali claims that Moses, the companion of Al-Khadir was not the Moses of the children of Israel" Ibn ʿAbbas said, "The enemy of Allah (Nauf) told a lie." Narrated Ubai bin Kaʿb that he heard Messenger of Allah ﷺ saying, "Moses got up to deliver a speech before the children of Israel and he was asked, Who is the most learned person among the people?' Moses replied, 'I (am the most learned).' Allah admonished him for he did not ascribe knowledge to Allah alone. So Allah revealed to him: 'At the junction of the two seas there is a slave of Ours who is more learned than you.' Moses asked, 'O my Lord, how can I meet him?' Allah said, 'Take a fish and put it in a basket (and set out), and where you, will lose the fish, you will find him.' So Moses (took a fish and put it in a basket and) set out, along with his boy-servant Yushaʿ bin Noon, till they reached a rock (on which) they both lay their heads and slept. The fish moved vigorously in the basket and got out of it and fell into the sea and there it took its way through the sea (straight) as in a tunnel). (18.61) Allah stopped the current of water on both sides of the way created by the fish, and so that way was like a tunnel. When Moses got up, his companion forgot to tell him about the fish, and so they carried on their journey during the rest of the day and the whole night. The next morning Moses asked his boy-servant 'Bring us our early meal; no doubt, we have suffered much fatigue in this journey of ours.' (18.62) Moses did not get tired till he had passed the place which Allah had ordered him to seek after. His boy-servant then said to him,' 'Do you remember when we be-took ourselves to the rock I indeed forgot the fish, none but Satan made me forget to remember it. It took its course into the sea in a marvelous way.' (18.63) There was a tunnel for the fish and for Moses and his boy-servant there was astonishment. Moses said, 'That is what we have been seeking'. So they went back retracing their footsteps. (18.64) They both returned, retracing their steps till they reached the rock. Behold ! There they found a man covered with a garment. Moses greeted him. Al-Khadir said astonishingly. 'Is there such a greeting in your land?' Moses said, 'I am Moses.' He said, 'Are you the Moses of the children of Israel?' Moses said, 'I have come to you so that you may teach me of what you have been taught. Al-Khadir said, 'You will not be able to have patience with me. (18.66) O Moses! I have some of Allah's knowledge which He has bestowed upon me but you do not know it; and you too, have some of Allah's knowledge which He has bestowed upon you, but I do not know it." Moses said, "Allah willing, you will find me patient, and I will not disobey you in anything.' (18.6) Al-Khadir said to him. 'If you then follow me, do not ask me about anything until I myself speak to you concerning it.' (18.70), After that both of them proceeded along the sea coast, till a boat passed by and they requested the crew to let them go on board. The crew recognized Al-Khadir and allowed them to get on board free of charge. When they got on board suddenly Moses saw that Al-Khadir had pulled out one of the planks of the boat with an adze. Moses said to him.' These people gave us a free lift, yet you have scuttled their boat so as to drown its people! Truly, you have done a dreadful thing.' (18.71) Al-Khadir said, 'Didn't I say that you can have no patience with me ?' (18.72) Moses said, 'Call me not to account for what I forgot and be not hard upon me for my affair (with you.)" (18.73) Messenger of Allah ﷺ said, "The first excuse given by Moses, was that he had forgotten. Then a sparrow came and sat over the edge of the boat and dipped its beak once in the sea. Al-Khadir said to Moses, 'My knowledge and your knowledge, compared to Allah's knowledge is like what this sparrow has taken out of the sea.' Then they both got out of the boat, and while they were walking on the sea shore, Al-Khadir saw a boy playing with other boys. Al-Khadir got hold of the head of that boy and pulled it out with his hands and killed him. Moses said, 'Have you killed an innocent soul who has killed nobody! Truly, you have done an illegal thing.' (18.74) He said, "Didn't I tell you that you can have no patience with me?' (18.75) (The sub narrator said, the second blame was stronger than the first one.) Moses said, 'If I ask you about anything after this, keep me not in your company, you have received an excuse from me.' (18.76) Then they both proceeded until they came to the inhabitants of a town. They asked them food but they refused to entertain them. (In that town) they found there a wall on the point of falling down. (18.77) Al-Khadir set it up straight with his own hands. Moses said, 'These are people to whom we came, but they neither fed us nor received us as guests. If you had wished, you could surely have exacted some recompense for it. Al-Khadir said, 'This is the parting between me and you ..that is the interpretation of (those things) over which you were unable to hold patience.' (18.78-82) Messenger of Allah ﷺ said, "We wished that Moses could have been more patient so that Allah might have described to us more about their story."  

قُلْتُ لاِبْنِ عَبَّاسٍ إِنَّ نَوْفًا الْبَكَالِيَّ يَزْعُمُ أَنَّ مُوسَى صَاحِبَ الْخَضِرِ لَيْسَ هُوَ مُوسَى صَاحِبَ بَنِي إِسْرَائِيلَ فَقَالَ ابْنُ عَبَّاسٍ كَذَبَ عَدُوُّ اللَّهِ حَدَّثَنِي أُبَىُّ بْنُ كَعْبٍ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ إِنَّ مُوسَى قَامَ خَطِيبًا فِي بَنِي إِسْرَائِيلَ فَسُئِلَ أَىُّ النَّاسِ أَعْلَمُ فَقَالَ أَنَا فَعَتَبَ اللَّهُ عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ فَأَوْحَى اللَّهُ إِلَيْهِ إِنَّ لِي عَبْدًا بِمَجْمَعِ الْبَحْرَيْنِ هُوَ أَعْلَمُ مِنْكَ قَالَ مُوسَى يَا رَبِّ فَكَيْفَ لِي بِهِ قَالَ تَأْخُذُ مَعَكَ حُوتًا فَتَجْعَلُهُ فِي مِكْتَلٍ فَحَيْثُمَا فَقَدْتَ الْحُوتَ فَهْوَ ثَمَّ فَأَخَذَ حُوتًا فَجَعَلَهُ فِي مِكْتَلٍ ثُمَّ انْطَلَقَ وَانْطَلَقَ مَعَهُ بِفَتَاهُ يُوشَعَ بْنِ نُونٍ حَتَّى إِذَا أَتَيَا الصَّخْرَةَ وَضَعَا رُءُوسَهُمَا فَنَامَا وَاضْطَرَبَ الْحُوتُ فِي الْمِكْتَلِ فَخَرَجَ مِنْهُ فَسَقَطَ فِي الْبَحْرِ فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا وَأَمْسَكَ اللَّهُ عَنِ الْحُوتِ جِرْيَةَ الْمَاءِ فَصَارَ عَلَيْهِ مِثْلَ الطَّاقِ فَلَمَّا اسْتَيْقَظَ نَسِيَ صَاحِبُهُ أَنْ يُخْبِرَهُ بِالْحُوتِ فَانْطَلَقَا بَقِيَّةَ يَوْمِهِمَا وَلَيْلَتَهُمَا حَتَّى إِذَا كَانَ مِنَ الْغَدِ قَالَ مُوسَى لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا قَالَ وَلَمْ يَجِدْ مُوسَى النَّصَبَ حَتَّى جَاوَزَ الْمَكَانَ الَّذِي أَمَرَ اللَّهُ بِهِ فَقَالَ لَهُ فَتَاهُ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهِ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا قَالَ فَكَانَ لِلْحُوتِ سَرَبًا وَلِمُوسَى وَلِفَتَاهُ عَجَبًا فَقَالَ مُوسَى ذَلِكَ مَا كُنَّا نَبْغِي فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا قَالَ رَجَعَا يَقُصَّانِ آثَارَهُمَا حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ فَإِذَا رَجُلٌ مُسَجًّى ثَوْبًا فَسَلَّمَ عَلَيْهِ مُوسَى فَقَالَ الْخَضِرُ وَأَنَّى بِأَرْضِكَ السَّلاَمُ قَالَ أَنَا مُوسَى قَالَ مُوسَى بَنِي إِسْرَائِيلَ قَالَ نَعَمْ أَتَيْتُكَ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رَشَدًا قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِي صَبْرًا يَا مُوسَى إِنِّي عَلَى عِلْمٍ مِنْ عِلْمِ اللَّهِ عَلَّمَنِيهِ لاَ تَعْلَمُهُ أَنْتَ وَأَنْتَ عَلَى عِلْمٍ مِنْ عِلْمِ اللَّهِ عَلَّمَكَ اللَّهُ لاَ أَعْلَمُهُ فَقَالَ مُوسَى سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلاَ أَعْصِي لَكَ أَمْرًا فَقَالَ لَهُ الْخَضِرُ فَإِنِ اتَّبَعْتَنِي فَلاَ تَسْأَلْنِي عَنْ شَىْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا فَانْطَلَقَا يَمْشِيَانِ عَلَى سَاحِلِ الْبَحْرِ فَمَرَّتْ سَفِينَةٌ فَكَلَّمُوهُمْ أَنْ يَحْمِلُوهُمْ فَعَرَفُوا الْخَضِرَ فَحَمَلُوهُ بِغَيْرِ نَوْلٍ فَلَمَّا رَكِبَا فِي السَّفِينَةِ لَمْ يَفْجَأْ إِلاَّ وَالْخَضِرُ قَدْ قَلَعَ لَوْحًا مِنْ أَلْوَاحِ السَّفِينَةِ بِالْقَدُومِ فَقَالَ لَهُ مُوسَى قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ عَمَدْتَ إِلَى سَفِينَتِهِمْ فَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِي صَبْرًا قَالَ لاَ تُؤَاخِذْنِي بِمَا نَسِيتُ وَلاَ تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا قَالَ وَقَالَ رَسُولُ اللَّهِ ﷺ وَكَانَتِ الأُولَى مِنْ مُوسَى نِسْيَانًا قَالَ وَجَاءَ عُصْفُورٌ فَوَقَعَ عَلَى حَرْفِ السَّفِينَةِ فَنَقَرَ فِي الْبَحْرِ نَقْرَةً فَقَالَ لَهُ الْخَضِرُ مَا عِلْمِي وَعِلْمُكَ مِنْ عِلْمِ اللَّهِ إِلاَّ مِثْلُ مَا نَقَصَ هَذَا الْعُصْفُورُ مِنْ هَذَا الْبَحْرِ ثُمَّ خَرَجَا مِنَ السَّفِينَةِ فَبَيْنَا هُمَا يَمْشِيَانِ عَلَى السَّاحِلِ إِذْ أَبْصَرَ الْخَضِرُ غُلاَمًا يَلْعَبُ مَعَ الْغِلْمَانِ فَأَخَذَ الْخَضِرُ رَأْسَهُ بِيَدِهِ فَاقْتَلَعَهُ بِيَدِهِ فَقَتَلَهُ فَقَالَ لَهُ مُوسَى أَقَتَلْتَ نَفْسًا زَاكِيَةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِي صَبْرًا قَالَ وَهَذَا أَشَدُّ مِنَ الأُولَى قَالَ إِنْ سَأَلْتُكَ عَنْ شَىْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ قَالَ مَائِلٌ فَقَامَ الْخَضِرُ فَأَقَامَهُ بِيَدِهِ فَقَالَ مُوسَى قَوْمٌ أَتَيْنَاهُمْ فَلَمْ يُطْعِمُونَا وَلَمْ يُضَيِّفُونَا لَوْ شِئْتَ لاَتَّخَذْتَ عَلَيْهِ أَجْرًا قَالَ {هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ} إِلَى قَوْلِهِ {ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا} فَقَالَ رَسُولُ اللَّهِ ﷺ وَدِدْنَا أَنَّ مُوسَى كَانَ صَبَرَ حَتَّى يَقُصَّ اللَّهُ عَلَيْنَا مِنْ خَبَرِهِمَا قَالَ سَعِيدُ بْنُ جُبَيْرٍ فَكَانَ ابْنُ عَبَّاسٍ يَقْرَأُ وَكَانَ أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْبًا وَكَانَ يَقْرَأُ وَأَمَّا الْغُلاَمُ فَكَانَ كَافِرًا وَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ  

Abu Sufyan narrated to me personally, saying, "I set out during the Truce that had been concluded between me and Messenger of Allah ﷺ. While I was in Sham, a letter sent by the Prophet ﷺ was brought to Heraclius. Dihya Al-Kalbi had brought and given it to the governor of Busra, and the latter forwarded it to Heraclius. Heraclius said, 'Is there anyone from the people of this man who claims to be a prophet?' The people replied, 'Yes.' So I along with some of Quraishi men were called and we entered upon Heraclius, and we were seated in front of him. Then he said, 'Who amongst you is the nearest relative to the man who claims to be a prophet?' So they made me sit in front of him and made my companions sit behind me. Then he called upon his translator and said (to him). 'Tell them ( i.e. Abu Sufyan's companions) that I am going to ask him (i.e. Abu Sufyan) regarding that man who claims to be a prophet. So, if he tell me a lie, they should contradict him (instantly).' By Allah, had I not been afraid that my companions would consider me a liar, I would have told lies. Heraclius then said to his translator, 'Ask him: What is his (i.e. the Prophet's) family status amongst you? I said, 'He belongs to a noble family amongst us." Heraclius said, 'Was any of his ancestors a king?' I said, 'No.' He said, 'Did you ever accuse him of telling lies before his saying what he has said?' I said, 'No.' He said, 'Do the nobles follow him or the poor people?' I said, 'It is the poor who followed him.' He said, 'Is the number of his follower increasing or decreasing?' I said, 'The are increasing.' He said, 'Does anyone renounce his religion (i.e. Islam) after embracing it, being displeased with it?' I said, 'No.' He said, 'Did you fight with him?' I replied, 'Yes.' He said, 'How was your fighting with him?' I said, 'The fighting between us was undecided and victory was shared by him and us by turns. He inflicts casualties upon us and we inflict casualties upon him.' He said, 'Did he ever betray?' I said, 'No, but now we are away from him in this truce and we do not know what he will do in it" Abu Sufyan added, "By Allah, I was not able to insert in my speech a word (against him) except that. Heraclius said, 'Did anybody else (amongst you) ever claimed the same (i.e. Islam) before him? I said, 'No.' Then Heraclius told his translator to tell me (i.e. Abu Sufyan), 'I asked you about his family status amongst you, and you told me that he comes from a noble family amongst you Verily, all Apostles come from the noblest family among their people. Then I asked you whether any of his ancestors was a king, and you denied that. Thereupon I thought that had one of his fore-fathers been a king, I would have said that he (i.e. Muhammad) was seeking to rule the kingdom of his fore-fathers. Then I asked you regarding his followers, whether they were the noble or the poor among the people, and you said that they were only the poor (who follow him). In fact, such are the followers of the Apostles. Then I asked you whether you have ever accused him of telling lies before saying what he said, and your reply was in the negative. Therefore, I took for granted that a man who did not tell a lie about others, could ever tell a lie about Allah. Then I asked you whether anyone of his followers had renounced his religion (i.e. Islam) after embracing it, being displeased with it, and you denied that. And such is Faith when it mixes with the cheerfulness of the hearts. Then I asked you whether his followers were increasing or decreasing. You claimed that they were increasing. That is the way of true faith till it is complete. Then I asked you whether you had ever fought with him, and you claimed that you had fought with him and the battle between you and him was undecided and the victory was shared by you and him in turns; he inflicted casual ties upon you and you inflicted casualties upon them. Such is the case with the Apostles; they are out to test and the final victory is for them. Then I asked you whether he had ever betrayed; you claimed that he had never betrayed. I need, Apostles never betray. Then I asked you whether anyone had said this statement before him; and you denied that. Thereupon I thought if somebody had said that statement before him, then I would have said that he was but a man copying some sayings said before him." Abu Safyan said, "Heraclius then asked me, 'What does he order you to do?' I said, 'He orders us (to offer) prayers and (to pay) Zakat and to keep good relationship with the Kith and kin and to be chaste.' Then Heraclius said, 'If whatever you have said, is true, he is really a prophet, and I knew that he ( i.e. the Prophet ﷺ ) was going to appear, but I never thought that he would be from amongst you. If I were certain that I can reach him, I would like to meet him and if I were with him, I would wash his feet; and his kingdom will expand (surely to what is under my feet.' Then Heraclius asked for the letter of Messenger of Allah ﷺ and read it wherein was written: "In the Name of Allah, the Most Beneficent, the Most Merciful. This letter is) from Muhammad, Apostle of Allah, to Heraclius, the sovereign of Byzantine........ Peace be upon him who follows the Right Path. Now then, I call you to embrace Islam. Embrace Islam and you will be saved (from Allah's Punishment); embrace Islam, and Allah will give you a double reward, but if you reject this, you will be responsible for the sins of the tillers (i.e. the people of your kingdom) and (Allah's Statement):--"O the people of the Scripture (Jews and Christians)! Come to a word common to you and us that we worship None but Allah....bear witness that we are Muslims.' (3.64) When he finished reading the letter, voices grew louder near him and there was a great hue and cry, and we were ordered to go out." Abu Sufyan added, "While coming out, I said to my companions, 'The situation of Ibn Abu Kabsha (i.e. Muhammad) has become strong; even the king of Banu Al14 Asfar is afraid of him.' So I continued to believe that Messenger of Allah ﷺ would be victorious, till Allah made me embrace Islam." Az-Zuhri said, "Heraclius then invited all the chiefs of the Byzantines and had them assembled in his house and said, 'O group of Byzantines! Do you wish to have a permanent success and guidance and that your kingdom should remain with you?' (Immediately after hearing that), they rushed towards the gate like onagers, but they found them closed. Heraclius then said, 'Bring them back to me.' So he called them and said, 'I just wanted to test the strength of your adherence to your religion. Now I have observed of you that which I like.' Then the people fell in prostration before him and became pleased with him." (See Hadith No. 6,Vol 1)  

حَدَّثَنِي أَبُو سُفْيَانَ مِنْ فِيهِ إِلَى فِيَّ قَالَ انْطَلَقْتُ فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنِي وَبَيْنَ رَسُولِ اللَّهِ ﷺ قَالَ فَبَيْنَا أَنَا بِالشَّأْمِ إِذْ جِيءَ بِكِتَابٍ مِنَ النَّبِيِّ ﷺ إِلَى هِرَقْلَ قَالَ وَكَانَ دِحْيَةُ الْكَلْبِيُّ جَاءَ بِهِ فَدَفَعَهُ إِلَى عَظِيمِ بُصْرَى فَدَفَعَهُ عَظِيمُ بُصْرَى إِلَى هِرَقْلَ قَالَ فَقَالَ هِرَقْلُ هَلْ هَا هُنَا أَحَدٌ مِنْ قَوْمِ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالُوا نَعَمْ قَالَ فَدُعِيتُ فِي نَفَرٍ مِنْ قُرَيْشٍ فَدَخَلْنَا عَلَى هِرَقْلَ فَأُجْلِسْنَا بَيْنَ يَدَيْهِ فَقَالَ أَيُّكُمْ أَقْرَبُ نَسَبًا مِنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا فَأَجْلَسُونِي بَيْنَ يَدَيْهِ وَأَجْلَسُوا أَصْحَابِي خَلْفِي ثُمَّ دَعَا بِتُرْجُمَانِهِ فَقَالَ قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ كَذَبَنِي فَكَذِّبُوهُ قَالَ أَبُو سُفْيَانَ وَايْمُ اللَّهِ لَوْلاَ أَنْ يُؤْثِرُوا عَلَىَّ الْكَذِبَ لَكَذَبْتُ ثُمَّ قَالَ لِتُرْجُمَانِهِ سَلْهُ كَيْفَ حَسَبُهُ فِيكُمْ قَالَ قُلْتُ هُوَ فِينَا ذُو حَسَبٍ قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مَلِكٌ قَالَ قُلْتُ لاَ قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ قُلْتُ لاَ قَالَ أَيَتَّبِعُهُ أَشْرَافُ النَّاسِ أَمْ ضُعَفَاؤُهُمْ قَالَ قُلْتُ بَلْ ضُعَفَاؤُهُمْ قَالَ يَزِيدُونَ أَوْ يَنْقُصُونَ قَالَ قُلْتُ لاَ بَلْ يَزِيدُونَ قَالَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ سَخْطَةً لَهُ قَالَ قُلْتُ لاَ قَالَ فَهَلْ قَاتَلْتُمُوهُ قَالَ قُلْتُ نَعَمْ قَالَ فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ قَالَ قُلْتُ تَكُونُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالاً يُصِيبُ مِنَّا وَنُصِيبُ مِنْهُ قَالَ فَهَلْ يَغْدِرُ قَالَ قُلْتُ لاَ وَنَحْنُ مِنْهُ فِي هَذِهِ الْمُدَّةِ لاَ نَدْرِي مَا هُوَ صَانِعٌ فِيهَا قَالَ وَاللَّهِ مَا أَمْكَنَنِي مِنْ كَلِمَةٍ أُدْخِلُ فِيهَا شَيْئًا غَيْرَ هَذِهِ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قُلْتُ لاَ ثُمَّ قَالَ لِتُرْجُمَانِهِ قُلْ لَهُ إِنِّي سَأَلْتُكَ عَنْ حَسَبِهِ فِيكُمْ فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو حَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي أَحْسَابِ قَوْمِهَا وَسَأَلْتُكَ هَلْ كَانَ فِي آبَائِهِ مَلِكٌ فَزَعَمْتَ أَنْ لاَ فَقُلْتُ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ عَنْ أَتْبَاعِهِ أَضُعَفَاؤُهُمْ أَمْ أَشْرَافُهُمْ فَقُلْتَ بَلْ ضُعَفَاؤُهُمْ وَهُمْ أَتْبَاعُ الرُّسُلِ وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَزَعَمْتَ أَنْ لاَ فَعَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ ثُمَّ يَذْهَبَ فَيَكْذِبَ عَلَى اللَّهِ وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ سَخْطَةً لَهُ فَزَعَمْتَ أَنْ لاَ وَكَذَلِكَ الإِيمَانُ إِذَا خَالَطَ بَشَاشَةَ الْقُلُوبِ وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَمْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ فَزَعَمْتَ أَنَّكُمْ قَاتَلْتُمُوهُ فَتَكُونُ الْحَرْبُ بَيْنَكُمْ وَبَيْنَهُ سِجَالاً يَنَالُ مِنْكُمْ وَتَنَالُونَ مِنْهُ وَكَذَلِكَ الرُّسُلُ تُبْتَلَى ثُمَّ تَكُونُ لَهُمُ الْعَاقِبَةُ وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنَّهُ لاَ يَغْدِرُ وَكَذَلِكَ الرُّسُلُ لاَ تَغْدِرُ وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ هَذَا الْقَوْلَ قَبْلَهُ فَزَعَمْتَ أَنْ لاَ فَقُلْتُ لَوْ كَانَ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قُلْتُ رَجُلٌ ائْتَمَّ بِقَوْلٍ قِيلَ قَبْلَهُ قَالَ ثُمَّ قَالَ بِمَ يَأْمُرُكُمْ قَالَ قُلْتُ يَأْمُرُنَا بِالصَّلاَةِ وَالزَّكَاةِ وَالصِّلَةِ وَالْعَفَافِ قَالَ إِنْ يَكُ مَا تَقُولُ فِيهِ حَقًّا فَإِنَّهُ نَبِيٌّ وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَمْ أَكُ أَظُنُّهُ مِنْكُمْ وَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لأَحْبَبْتُ لِقَاءَهُ وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمَيْهِ وَلَيَبْلُغَنَّ مُلْكُهُ مَا تَحْتَ قَدَمَىَّ قَالَ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ ﷺ فَقَرَأَهُ فَإِذَا فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلاَمٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ وَ{يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاَّ اللَّهَ} إِلَى قَوْلِهِ {اشْهَدُوا بِأَنَّا مُسْلِمُونَ} فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ ارْتَفَعَتِ الأَصْوَاتُ عِنْدَهُ وَكَثُرَ اللَّغَطُ وَأُمِرَ بِنَا فَأُخْرِجْنَا قَالَ فَقُلْتُ لأَصْحَابِي حِينَ خَرَجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ أَنَّهُ لَيَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ فَمَا زِلْتُ مُوقِنًا بِأَمْرِ رَسُولِ اللَّهِ ﷺ أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ عَلَىَّ الإِسْلاَمَ قَالَ الزُّهْرِيُّ فَدَعَا هِرَقْلُ عُظَمَاءَ الرُّومِ فَجَمَعَهُمْ فِي دَارٍ لَهُ فَقَالَ يَا مَعْشَرَ الرُّومِ هَلْ لَكُمْ فِي الْفَلاَحِ وَالرَّشَدِ آخِرَ الأَبَدِ وَأَنْ يَثْبُتَ لَكُمْ مُلْكُكُمْ قَالَ فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الأَبْوَابِ فَوَجَدُوهَا قَدْ غُلِقَتْ فَقَالَ عَلَىَّ بِهِمْ فَدَعَا بِهِمْ فَقَالَ إِنِّي إِنَّمَا اخْتَبَرْتُ شِدَّتَكُمْ عَلَى دِينِكُمْ فَقَدْ رَأَيْتُ مِنْكُمُ الَّذِي أَحْبَبْتُ فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ  

That once ʿUmar bin Al-Khattab called him and while he was sitting with him, his gatekeeper, Yarfa came and said, "Will you admit ʿUthman, ʿAbdur-Rahman bin ʿAuf, AzZubair and Saʿd (bin Abi Waqqas) who are waiting for your permission?" ʿUmar said, "Yes, let them come in." After a while, Yarfa- came again and said, "Will you admit ʿAli and ʿAbbas who are asking your permission?" ʿUmar said, "Yes." So, when the two entered, ʿAbbas said, "O chief of the believers! Judge between me and this (i.e. ʿAli). "Both of them had a dispute regarding the property of Bani An-Nadir which Allah had given to His Apostle as Fai (i.e. booty gained without fighting), ʿAli and ʿAbbas started reproaching each other. The (present) people (i.e. ʿUthman and his companions) said, "O chief of the believers! Give your verdict in their case and relieve each from) the other." ʿUmar said, "Wait I beseech you, by Allah, by Whose Permission both the heaven and the earth stand fast! Do you know that Messenger of Allah ﷺ said, 'We (Prophets) our properties are not to be inherited, and whatever we leave, is to be spent in charity,' and he said it about himself?" They (i.e. ʿUthman and his company) said, "He did say it. "ʿUmar then turned towards ʿAli and ʿAbbas and said, "I beseech you both, by Allah! Do you know that Messenger of Allah ﷺ said this?" They replied in the affirmative. He said, "Now I am talking to you about this matter. Allah the Glorified favored His Apostle with something of this Fai (i.e. booty won without fighting) which He did not give to anybody else. Allah said:-- "And what Allah gave to His Apostle ("Fai"" Booty) from them--For which you made no expedition With either Calvary or camelry. But Allah gives power to His Apostles Over whomsoever He will And Allah is able to do all things." (59.6) So this property was especially granted to Messenger of Allah ﷺ . But by Allah, the Prophet ﷺ neither took it all for himself only, nor deprived you of it, but he gave it to all of you and distributed it amongst you till only this remained out of it. And from this Messenger of Allah ﷺ used to spend the yearly maintenance for his family, and whatever used to remain, he used to spend it where Allah's Property is spent (i.e. in charity), Messenger of Allah ﷺ kept on acting like that during all his life, Then he died, and Abu Bakr said, 'I am the successor of Messenger of Allah ﷺ.' So he (i.e. Abu Bakr) took charge of this property and disposed of it in the same manner as Messenger of Allah ﷺ used to do, and all of you (at that time) knew all about it." Then ʿUmar turned towards ʿAli and ʿAbbas and said, "You both remember that Abu Bakr disposed of it in the way you have described and Allah knows that, in that matter, he was sincere, pious, rightly guided and the follower of the right. Then Allah caused Abu Bakr to die and I said, 'I am the successor of Messenger of Allah ﷺ and Abu Bakr.' So I kept this property in my possession for the first two years of my rule (i.e. Caliphate and I used to dispose of it in the same wa as Messenger of Allah ﷺ and Abu Bakr used to do; and Allah knows that I have been sincere, pious, rightly guided an the follower of the right (in this matte Later on both of you (i.e. ʿAli and ʿAbbas) came to me, and the claim of you both was one and the same, O ʿAbbas! You also came to me. So I told you both that Messenger of Allah ﷺ said, "Our property is not inherited, but whatever we leave is to be given in charity.' Then when I thought that I should better hand over this property to you both or the condition that you will promise and pledge before Allah that you will dispose it off in the same way as Messenger of Allah ﷺ and Abu Bakr did and as I have done since the beginning of my caliphate or else you should not speak to me (about it).' So, both of you said to me, 'Hand it over to us on this condition.' And on this condition I handed it over to you. Do you want me now to give a decision other than that (decision)? By Allah, with Whose Permission both the sky and the earth stand fast, I will never give any decision other than that (decision) till the Last Hour is established. But if you are unable to manage it (i.e. that property), then return it to me, and I will manage on your behalf." The sub-narrator said, "I told ʿUrwa bin Az-Zubair of this Hadith and he said, 'Malik bin Aus has told the truth" I heard ʿAisha, the wife of the Prophet ﷺ saying, 'The wives of the Prophet ﷺ sent ʿUthman to Abu Bakr demanding from him their 1/8 of the Fai which Allah had granted to his Apostle. But I used to oppose them and say to them: Will you not fear Allah? Don't you know that the Prophet used to say: Our property is not inherited, but whatever we leave is to be given in charity? The Prophet ﷺ mentioned that regarding himself. He added: 'The family of Muhammad can take their sustenance from this property. So the wives of the Prophet ﷺ stopped demanding it when I told them of that.' So, this property (of Sadaqa) was in the hands of ʿAli who withheld it from ʿAbbas and overpowered him. Then it came in the hands of Hasan bin ʿAli, then in the hands of Husain bin ʿAli, and then in the hands of ʿAli bin Husain and Hasan bin Hasan, and each of the last two used to manage it in turn, then it came in the hands of Zaid bin Hasan, and it was truly the Sadaqa of Allah's Apostle ."  

هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ يَسْتَأْذِنُونَ فَقَالَ نَعَمْ فَأَدْخِلْهُمْ فَلَبِثَ قَلِيلاً ثُمَّ جَاءَ فَقَالَ هَلْ لَكَ فِي عَبَّاسٍ وَعَلِيٍّ يَسْتَأْذِنَانِ قَالَ نَعَمْ فَلَمَّا دَخَلاَ قَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا وَهُمَا يَخْتَصِمَانِ فِي الَّذِي أَفَاءَ اللَّهُ عَلَى رَسُولِهِ ﷺ مِنْ بَنِي النَّضِيرِ فَاسْتَبَّ عَلِيٌّ وَعَبَّاسٌ فَقَالَ الرَّهْطُ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنَهُمَا وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ فَقَالَ عُمَرُ اتَّئِدُوا أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ يُرِيدُ بِذَلِكَ نَفْسَهُ قَالُوا قَدْ قَالَ ذَلِكَ فَأَقْبَلَ عُمَرُ عَلَى عَبَّاسٍ وَعَلِيٍّ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ قَالَ ذَلِكَ قَالاَ نَعَمْ قَالَ فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ إِنَّ اللَّهَ سُبْحَانَهُ كَانَ خَصَّ رَسُولَهُ ﷺ فِي هَذَا الْفَىْءِ بِشَىْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ فَقَالَ جَلَّ ذِكْرُهُ {وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلاَ رِكَابٍ} إِلَى قَوْلِهِ {قَدِيرٌ} فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللَّهِ ﷺ ثُمَّ وَاللَّهِ مَا احْتَازَهَا دُونَكُمْ وَلاَ اسْتَأْثَرَهَا عَلَيْكُمْ لَقَدْ أَعْطَاكُمُوهَا وَقَسَمَهَا فِيكُمْ حَتَّى بَقِيَ هَذَا الْمَالُ مِنْهَا فَكَانَ رَسُولُ اللَّهِ ﷺ يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ فَعَمِلَ ذَلِكَ رَسُولُ اللَّهِ ﷺ حَيَاتَهُ ثُمَّ تُوُفِّيَ النَّبِيُّ ﷺ فَقَالَ أَبُو بَكْرٍ فَأَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ فَقَبَضَهُ أَبُو بَكْرٍ فَعَمِلَ فِيهِ بِمَا عَمِلَ بِهِ رَسُولُ اللَّهِ ﷺ وَأَنْتُمْ حِينَئِذٍ فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ وَقَالَ تَذْكُرَانِ أَنَّ أَبَا بَكْرٍ عَمِلَ فِيهِ كَمَا تَقُولاَنِ وَاللَّهُ يَعْلَمُ إِنَّهُ فِيهِ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تَوَفَّى اللَّهُ أَبَا بَكْرٍ فَقُلْتُ أَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ فَقَبَضْتُهُ سَنَتَيْنِ مِنْ إِمَارَتِي أَعْمَلُ فِيهِ بِمَا عَمِلَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ وَاللَّهُ يَعْلَمُ أَنِّي فِيهِ صَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ جِئْتُمَانِي كِلاَكُمَا وَكَلِمَتُكُمَا وَاحِدَةٌ وَأَمْرُكُمَا جَمِيعٌ فَجِئْتَنِي يَعْنِي عَبَّاسًا فَقُلْتُ لَكُمَا إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ فَلَمَّا بَدَا لِي أَنْ أَدْفَعَهُ إِلَيْكُمَا قُلْتُ إِنْ شِئْتُمَا دَفَعْتُهُ إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللَّهِ وَمِيثَاقَهُ لَتَعْمَلاَنِ فِيهِ بِمَا عَمِلَ فِيهِ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ وَمَا عَمِلْتُ فِيهِ مُذْ وَلِيتُ وَإِلاَّ فَلاَ تُكَلِّمَانِي فَقُلْتُمَا ادْفَعْهُ إِلَيْنَا بِذَلِكَ فَدَفَعْتُهُ إِلَيْكُمَا أَفَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ فَوَاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لاَ أَقْضِي فِيهِ بِقَضَاءٍ غَيْرِ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ فَإِنْ عَجَزْتُمَا عَنْهُ فَادْفَعَا إِلَىَّ فَأَنَا أَكْفِيكُمَاهُ قَالَ فَحَدَّثْتُ هَذَا الْحَدِيثَ عُرْوَةَ بْنَ الزُّبَيْرِ فَقَالَ صَدَقَ مَالِكُ بْنُ أَوْسٍ أَنَا سَمِعْتُ عَائِشَةَ ؓ زَوْجَ النَّبِيِّ ﷺ تَقُولُ أَرْسَلَ أَزْوَاجُ النَّبِيِّ ﷺ عُثْمَانَ إِلَى أَبِي بَكْرٍ يَسْأَلْنَهُ ثُمُنَهُنَّ مِمَّا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ ﷺ فَكُنْتُ أَنَا أَرُدُّهُنَّ فَقُلْتُ لَهُنَّ أَلاَ تَتَّقِينَ اللَّهَ أَلَمْ تَعْلَمْنَ أَنَّ النَّبِيَّ ﷺ كَانَ يَقُولُ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ يُرِيدُ بِذَلِكَ نَفْسَهُ إِنَّمَا يَأْكُلُ آلُ مُحَمَّدٍ ﷺ فِي هَذَا الْمَالِ فَانْتَهَى أَزْوَاجُ النَّبِيِّ ﷺ إِلَى مَا أَخْبَرَتْهُنَّ قَالَ فَكَانَتْ هَذِهِ الصَّدَقَةُ بِيَدِ عَلِيٍّ مَنَعَهَا عَلِيٌّ عَبَّاسًا فَغَلَبَهُ عَلَيْهَا ثُمَّ كَانَ بِيَدِ حَسَنِ بْنِ عَلِيٍّ ثُمَّ بِيَدِ حُسَيْنِ بْنِ عَلِيٍّ ثُمَّ بِيَدِ عَلِيِّ بْنِ حُسَيْنٍ وَحَسَنِ بْنِ حَسَنٍ كِلاَهُمَا كَانَا يَتَدَاوَلاَنِهَا ثُمَّ بِيَدِ زَيْدِ بْنِ حَسَنٍ وَهْىَ صَدَقَةُ رَسُولِ اللَّهِ ﷺ حَقًّا  

(the wife of the Prophet) I never remembered my parents believing in any religion other than the true religion (i.e. Islam), and (I don't remember) a single day passing without our being visited by Messenger of Allah ﷺ in the morning and in the evening. When the Muslims were put to test (i.e. troubled by the pagans), Abu Bakr set out migrating to the land of Ethiopia, and when he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of Qara, met him and said, "O Abu Bakr! Where are you going?" Abu Bakr replied, "My people have turned me out (of my country), so I want to wander on the earth and worship my Lord." Ibn Ad-Daghina said, "O Abu Bakr! A man like you should not leave his home-land, nor should he be driven out, because you help the destitute, earn their livings, and you keep good relations with your Kith and kin, help the weak and poor, entertain guests generously, and help the calamity-stricken persons. Therefore I am your protector. Go back and worship your Lord in your town." So Abu Bakr returned and Ibn Ad-Daghina accompanied him. In the evening Ibn Ad-Daghina visited the nobles of Quraish and said to them. "A man like Abu Bakr should not leave his homeland, nor should he be driven out. Do you (i.e. Quraish) drive out a man who helps the destitute, earns their living, keeps good relations with his Kith and kin, helps the weak and poor, entertains guests generously and helps the calamity-stricken persons?" So the people of Quraish could not refuse Ibn Ad-Daghina's protection, and they said to Ibn Ad-Daghina, "Let Abu Bakr worship his Lord in his house. He can pray and recite there whatever he likes, but he should not hurt us with it, and should not do it publicly, because we are afraid that he may affect our women and children." Ibn Ad-Daghina told Abu Bakr of all that. Abu Bakr stayed in that state, worshipping his Lord in his house. He did not pray publicly, nor did he recite Quran outside his house. Then a thought occurred to Abu Bakr to build a mosque in front of his house, and there he used to pray and recite the Quran. The women and children of the pagans began to gather around him in great number. They used to wonder at him and look at him. Abu Bakr was a man who used to weep too much, and he could not help weeping on reciting the Quran. That situation scared the nobles of the pagans of Quraish, so they sent for Ibn Ad-Daghina. When he came to them, they said, "We accepted your protection of Abu Bakr on condition that he should worship his Lord in his house, but he has violated the conditions and he has built a mosque in front of his house where he prays and recites the Quran publicly. We are now afraid that he may affect our women and children unfavorably. So, prevent him from that. If he likes to confine the worship of his Lord to his house, he may do so, but if he insists on doing that openly, ask him to release you from your obligation to protect him, for we dislike to break our pact with you, but we deny Abu Bakr the right to announce his act publicly." Ibn Ad-Daghina went to Abu- Bakr and said, ("O Abu Bakr!) You know well what contract I have made on your behalf; now, you are either to abide by it, or else release me from my obligation of protecting you, because I do not want the 'Arabs hear that my people have dishonored a contract I have made on behalf of another man." Abu Bakr replied, "I release you from your pact to protect me, and am pleased with the protection from Allah." At that time the Prophet ﷺ was in Mecca, and he said to the Muslims, "In a dream I have been shown your migration place, a land of date palm trees, between two mountains, the two stony tracts." So, some people migrated to Medina, and most of those people who had previously migrated to the land of Ethiopia, returned to Medina. Abu Bakr also prepared to leave for Medina, but Messenger of Allah ﷺ said to him, "Wait for a while, because I hope that I will be allowed to migrate also." Abu Bakr said, "Do you indeed expect this? Let my father be sacrificed for you!" The Prophet ﷺ said, "Yes." So Abu Bakr did not migrate for the sake of Messenger of Allah ﷺ in order to accompany him. He fed two she-camels he possessed with the leaves of As-Samur tree that fell on being struck by a stick for four months. One day, while we were sitting in Abu Bakr's house at noon, someone said to Abu Bakr, "This is Messenger of Allah ﷺ with his head covered coming at a time at which he never used to visit us before." Abu Bakr said, "May my parents be sacrificed for him. By Allah, he has not come at this hour except for a great necessity." So Messenger of Allah ﷺ came and asked permission to enter, and he was allowed to enter. When he entered, he said to Abu Bakr. "Tell everyone who is present with you to go away." Abu Bakr replied, "There are none but your family. May my father be sacrificed for you, O Messenger of Allah ﷺ!" The Prophet ﷺ said, "i have been given permission to migrate." Abu Bakr said, "Shall I accompany you? May my father be sacrificed for you, O Messenger of Allah ﷺ!" Messenger of Allah ﷺ said, "Yes." Abu Bakr said, "O Messenger of Allah ﷺ! May my father be sacrificed for you, take one of these two she-camels of mine." Messenger of Allah ﷺ replied, "(I will accept it) with payment." So we prepared the baggage quickly and put some journey food in a leather bag for them. Asma, Abu Bakr's daughter, cut a piece from her waist belt and tied the mouth of the leather bag with it, and for that reason she was named Dhat-un-Nitaqain (i.e. the owner of two belts). Then Messenger of Allah ﷺ and Abu Bakr reached a cave on the mountain of Thaur and stayed there for three nights. 'Abdullah bin Abi Bakr who was intelligent and a sagacious youth, used to stay (with them) aver night. He used to leave them before day break so that in the morning he would be with Quraish as if he had spent the night in Mecca. He would keep in mind any plot made against them, and when it became dark he would (go and) inform them of it. 'Amir bin Fuhaira, the freed slave of Abu Bakr, used to bring the milch sheep (of his master, Abu Bakr) to them a little while after nightfall in order to rest the sheep there. So they always had fresh milk at night, the milk of their sheep, and the milk which they warmed by throwing heated stones in it. 'Amir bin Fuhaira would then call the herd away when it was still dark (before daybreak). He did the same in each of those three nights. Messenger of Allah ﷺ and Abu Bakr had hired a man from the tribe of Bani Ad-Dail from the family of Bani Abd bin Adi as an expert guide, and he was in alliance with the family of Al-'As bin Wail As-Sahmi and he was on the religion of the infidels of Quraish. The Prophet ﷺ and Abu Bakr trusted him and gave him their two she-camels and took his promise to bring their two she camels to the cave of the mountain of Thaur in the morning after three nights later. And (when they set out), 'Amir bin Fuhaira and the guide went along with them and the guide led them along the sea-shore.  

أَنَّ عَائِشَةَ ؓ زَوْجَ النَّبِيِّ ﷺ قَالَتْ لَمْ أَعْقِلْ أَبَوَىَّ قَطُّ إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ وَلَمْ يَمُرَّ عَلَيْنَا يَوْمٌ إِلاَّ يَأْتِينَا فِيهِ رَسُولُ اللَّهِ ﷺ طَرَفَىِ النَّهَارِ بُكْرَةً وَعَشِيَّةً فَلَمَّا ابْتُلِيَ الْمُسْلِمُونُ خَرَجَ أَبُو بَكْرٍ مُهَاجِرًا نَحْوَ أَرْضِ الْحَبَشَةِ حَتَّى بَلَغَ بَرْكَ الْغِمَادِ لَقِيَهُ ابْنُ الدَّغِنَةِ وَهْوَ سَيِّدُ الْقَارَةِ فَقَالَ أَيْنَ تُرِيدُ يَا أَبَا بَكْرٍ فَقَالَ أَبُو بَكْرٍ أَخْرَجَنِي قَوْمِي فَأُرِيدُ أَنْ أَسِيحَ فِي الأَرْضِ وَأَعْبُدَ رَبِّي قَالَ ابْنُ الدَّغِنَةِ فَإِنَّ مِثْلَكَ يَا أَبَا بَكْرٍ لاَ يَخْرُجُ وَلاَ يُخْرَجُ إِنَّكَ تَكْسِبُ الْمَعْدُومَ وَتَصِلُ الرَّحِمَ وَتَحْمِلُ الْكَلَّ وَتَقْرِي الضَّيْفَ وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ فَأَنَا لَكَ جَارٌ ارْجِعْ وَاعْبُدْ رَبَّكَ بِبَلَدِكَ فَرَجَعَ وَارْتَحَلَ مَعَهُ ابْنُ الدَّغِنَةِ فَطَافَ ابْنُ الدَّغِنَةِ عَشِيَّةً فِي أَشْرَافِ قُرَيْشٍ فَقَالَ لَهُمْ إِنَّ أَبَا بَكْرٍ لاَ يَخْرُجُ مِثْلُهُ وَلاَ يُخْرَجُ أَتُخْرِجُونَ رَجُلاً يَكْسِبُ الْمَعْدُومَ وَيَصِلُ الرَّحِمَ وَيَحْمِلُ الْكَلَّ وَيَقْرِي الضَّيْفَ وَيُعِينُ عَلَى نَوَائِبِ الْحَقِّ فَلَمْ تُكَذِّبْ قُرَيْشٌ بِجِوَارِ ابْنِ الدَّغِنَةِ وَقَالُوا لاِبْنِ الدَّغِنَةِ مُرْ أَبَا بَكْرٍ فَلْيَعْبُدْ رَبَّهُ فِي دَارِهِ فَلْيُصَلِّ فِيهَا وَلْيَقْرَأْ مَا شَاءَ وَلاَ يُؤْذِينَا بِذَلِكَ وَلاَ يَسْتَعْلِنْ بِهِ فَإِنَّا نَخْشَى أَنْ يَفْتِنَ نِسَاءَنَا وَأَبْنَاءَنَا فَقَالَ ذَلِكَ ابْنُ الدَّغِنَةِ لأَبِي بَكْرٍ فَلَبِثَ أَبُو بَكْرٍ بِذَلِكَ يَعْبُدُ رَبَّهُ فِي دَارِهِ وَلاَ يَسْتَعْلِنُ بِصَلاَتِهِ وَلاَ يَقْرَأُ فِي غَيْرِ دَارِهِ ثُمَّ بَدَا لأَبِي بَكْرٍ فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ وَكَانَ يُصَلِّي فِيهِ وَيَقْرَأُ الْقُرْآنَ فَيَنْقَذِفُ عَلَيْهِ نِسَاءُ الْمُشْرِكِينَ وَأَبْنَاؤُهُمْ وَهُمْ يَعْجَبُونَ مِنْهُ وَيَنْظُرُونَ إِلَيْهِ وَكَانَ أَبُو بَكْرٍ رَجُلاً بَكَّاءً لاَ يَمْلِكُ عَيْنَيْهِ إِذَا قَرَأَ الْقُرْآنَ وَأَفْزَعَ ذَلِكَ أَشْرَافَ قُرَيْشٍ مِنَ الْمُشْرِكِينَ فَأَرْسَلُوا إِلَى ابْنِ الدَّغِنَةِ فَقَدِمَ عَلَيْهِمْ فَقَالُوا إِنَّا كُنَّا أَجَرْنَا أَبَا بَكْرٍ بِجِوَارِكَ عَلَى أَنْ يَعْبُدَ رَبَّهُ فِي دَارِهِ فَقَدْ جَاوَزَ ذَلِكَ فَابْتَنَى مَسْجِدًا بِفِنَاءِ دَارِهِ فَأَعْلَنَ بِالصَّلاَةِ وَالْقِرَاءَةِ فِيهِ وَإِنَّا قَدْ خَشِينَا أَنْ يَفْتِنَ نِسَاءَنَا وَأَبْنَاءَنَا فَانْهَهُ فَإِنْ أَحَبَّ أَنْ يَقْتَصِرَ عَلَى أَنْ يَعْبُدَ رَبَّهُ فِي دَارِهِ فَعَلَ وَإِنْ أَبَى إِلاَّ أَنْ يُعْلِنَ بِذَلِكَ فَسَلْهُ أَنْ يَرُدَّ إِلَيْكَ ذِمَّتَكَ فَإِنَّا قَدْ كَرِهْنَا أَنْ نُخْفِرَكَ وَلَسْنَا مُقِرِّينَ لأَبِي بَكْرٍ الاِسْتِعْلاَنَ قَالَتْ عَائِشَةُ فَأَتَى ابْنُ الدَّغِنَةِ إِلَى أَبِي بَكْرٍ فَقَالَ قَدْ عَلِمْتَ الَّذِي عَاقَدْتُ لَكَ عَلَيْهِ فَإِمَّا أَنْ تَقْتَصِرَ عَلَى ذَلِكَ وَإِمَّا أَنْ تَرْجِعَ إِلَىَّ ذِمَّتِي فَإِنِّي لاَ أُحِبُّ أَنْ تَسْمَعَ الْعَرَبُ أَنِّي أُخْفِرْتُ فِي رَجُلٍ عَقَدْتُ لَهُ فَقَالَ أَبُو بَكْرٍ فَإِنِّي أَرُدُّ إِلَيْكَ جِوَارَكَ وَأَرْضَى بِجِوَارِ اللَّهِ ﷻ وَالنَّبِيُّ ﷺ يَوْمَئِذٍ بِمَكَّةَ فَقَالَ النَّبِيُّ ﷺ لِلْمُسْلِمِينَ إِنِّي أُرِيتُ دَارَ هِجْرَتِكُمْ ذَاتَ نَخْلٍ بَيْنَ لاَبَتَيْنِ وَهُمَا الْحَرَّتَانِ فَهَاجَرَ مَنْ هَاجَرَ قِبَلَ الْمَدِينَةِ وَرَجَعَ عَامَّةُ مَنْ كَانَ هَاجَرَ بِأَرْضِ الْحَبَشَةِ إِلَى الْمَدِينَةِ وَتَجَهَّزَ أَبُو بَكْرٍ قِبَلَ الْمَدِينَةِ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ عَلَى رِسْلِكَ فَإِنِّي أَرْجُو أَنْ يُؤْذَنَ لِي فَقَالَ أَبُو بَكْرٍ وَهَلْ تَرْجُو ذَلِكَ بِأَبِي أَنْتَ قَالَ نَعَمْ فَحَبَسَ أَبُو بَكْرٍ نَفْسَهُ عَلَى رَسُولِ اللَّهِ ﷺ لِيَصْحَبَهُ وَعَلَفَ رَاحِلَتَيْنِ كَانَتَا عِنْدَهُ وَرَقَ السَّمُرِ وَهْوَ الْخَبَطُ أَرْبَعَةَ أَشْهُرٍ قَالَ ابْنُ شِهَابٍ قَالَ عُرْوَةُ قَالَتْ عَائِشَةُ فَبَيْنَمَا نَحْنُ يَوْمًا جُلُوسٌ فِي بَيْتِ أَبِي بَكْرٍ فِي نَحْرِ الظَّهِيرَةِ قَالَ قَائِلٌ لأَبِي بَكْرٍ هَذَا رَسُولُ اللَّهِ ﷺ مُتَقَنِّعًا فِي سَاعَةٍ لَمْ يَكُنْ يَأْتِينَا فِيهَا فَقَالَ أَبُو بَكْرٍ فِدَاءٌ لَهُ أَبِي وَأُمِّي وَاللَّهِ مَا جَاءَ بِهِ فِي هَذِهِ السَّاعَةِ إِلاَّ أَمْرٌ قَالَتْ فَجَاءَ رَسُولُ اللَّهِ ﷺ فَاسْتَأْذَنَ فَأُذِنَ لَهُ فَدَخَلَ فَقَالَ النَّبِيُّ ﷺ لأَبِي بَكْرٍ أَخْرِجْ مَنْ عِنْدَكَ فَقَالَ أَبُو بَكْرٍ إِنَّمَا هُمْ أَهْلُكَ بِأَبِي أَنْتَ يَا رَسُولَ اللَّهِ قَالَ فَإِنِّي قَدْ أُذِنَ لِي فِي الْخُرُوجِ فَقَالَ أَبُو بَكْرٍ الصَّحَابَةُ بِأَبِي أَنْتَ يَا رَسُولَ اللَّهِ قَالَ رَسُولُ اللَّهِ ﷺ نَعَمْ قَالَ أَبُو بَكْرٍ فَخُذْ بِأَبِي أَنْتَ يَا رَسُولَ اللَّهِ إِحْدَى رَاحِلَتَىَّ هَاتَيْنِ قَالَ رَسُولُ اللَّهِ ﷺ بِالثَّمَنِ قَالَتْ عَائِشَةُ فَجَهَّزْنَاهُمَا أَحَثَّ الْجَهَازِ وَصَنَعْنَا لَهُمَا سُفْرَةً فِي جِرَابٍ فَقَطَعَتْ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ قِطْعَةً مَنْ نِطَاقِهَا فَرَبَطَتْ بِهِ عَلَى فَمِ الْجِرَابِ فَبِذَلِكَ سُمِّيَتْ ذَاتَ النِّطَاقِ قَالَتْ ثُمَّ لَحِقَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ بِغَارٍ فِي جَبَلِ ثَوْرٍ فَكَمَنَا فِيهِ ثَلاَثَ لَيَالٍ يَبِيتُ عِنْدَهُمَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ وَهْوَ غُلاَمٌ شَابٌّ ثَقِفٌ لَقِنٌ فَيُدْلِجُ مِنْ عِنْدِهِمَا بِسَحَرٍ فَيُصْبِحُ مَعَ قُرَيْشٍ بِمَكَّةَ كَبَائِتٍ فَلاَ يَسْمَعُ أَمْرًا يُكْتَادَانِ بِهِ إِلاَّ وَعَاهُ حَتَّى يَأْتِيَهُمَا بِخَبَرِ ذَلِكَ حِينَ يَخْتَلِطُ الظَّلاَمُ وَيَرْعَى عَلَيْهِمَا عَامِرُ بْنُ فُهَيْرَةَ مَوْلَى أَبِي بَكْرٍ مِنْحَةً مِنْ غَنَمٍ فَيُرِيحُهَا عَلَيْهِمَا حِينَ يَذْهَبُ سَاعَةٌ مِنَ الْعِشَاءِ فَيَبِيتَانِ فِي رِسْلٍ وَهْوَ لَبَنُ مِنْحَتِهِمَا وَرَضِيفِهِمَا حَتَّى يَنْعِقَ بِهَا عَامِرُ بْنُ فُهَيْرَةَ بِغَلَسٍ يَفْعَلُ ذَلِكَ فِي كُلِّ لَيْلَةٍ مِنْ تِلْكَ اللَّيَالِي الثَّلاَثِ وَاسْتَأْجَرَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ رَجُلاً مِنْ بَنِي الدِّيلِ وَهْوَ مِنْ بَنِي عَبْدِ بْنِ عَدِيٍّ هَادِيًا خِرِّيتًا وَالْخِرِّيتُ الْمَاهِرُ بِالْهِدَايَةِ قَدْ غَمَسَ حِلْفًا فِي آلِ الْعَاصِ بْنِ وَائِلٍ السَّهْمِيِّ وَهْوَ عَلَى دِينِ كُفَّارِ قُرَيْشٍ فَأَمِنَاهُ فَدَفَعَا إِلَيْهِ رَاحِلَتَيْهِمَا وَوَاعَدَاهُ غَارَ ثَوْرٍ بَعْدَ ثَلاَثِ لَيَالٍ بِرَاحِلَتَيْهِمَا صُبْحَ ثَلاَثٍ وَانْطَلَقَ مَعَهُمَا عَامِرُ بْنُ فُهَيْرَةَ وَالدَّلِيلُ فَأَخَذَ بِهِمْ طَرِيقَ السَّوَاحِلِ  

Messenger of Allah ﷺ met Az-Zubair in a caravan of Muslim merchants who were returning from Sham. Az-Zubair provided Messenger of Allah ﷺ and Abu Bakr with white clothes to wear. When the Muslims of Medina heard the news of the departure of Messenger of Allah ﷺ from Mecca (towards Medina), they started going to the Harra every morning . They would wait for him till the heat of the noon forced them to return. One day, after waiting for a long while, they returned home, and when they went into their houses, a Jew climbed up the roof of one of the forts of his people to look for some thing, and he saw Messenger of Allah ﷺ and his companions dressed in white clothes, emerging out of the desert mirage. The Jew could not help shouting at the top of his voice, "O you 'Arabs! Here is your great man whom you have been waiting for!" So all the Muslims rushed to their arms and received Messenger of Allah ﷺ on the summit of Harra. The Prophet ﷺ turned with them to the right and alighted at the quarters of Bani 'Amr bin 'Auf, and this was on Monday in the month of Rabi-ul-Awal. Abu Bakr stood up, receiving the people while Messenger of Allah ﷺ sat down and kept silent. Some of the Ansar who came and had not seen Messenger of Allah ﷺ before, began greeting Abu Bakr, but when the sunshine fell on Messenger of Allah ﷺ and Abu Bakr came forward and shaded him with his sheet only then the people came to know Messenger of Allah ﷺ. Messenger of Allah ﷺ stayed with Bani 'Amr bin 'Auf for ten nights and established the mosque (mosque of Quba) which was founded on piety. Messenger of Allah ﷺ prayed in it and then mounted his she-camel and proceeded on, accompanied by the people till his she-camel knelt down at (the place of) the Mosque of Messenger of Allah ﷺ at Medina. Some Muslims used to pray there in those days, and that place was a yard for drying dates belonging to Suhail and Sahl, the orphan boys who were under the guardianship of 'Asad bin Zurara. When his she-camel knelt down, Messenger of Allah ﷺ said, "This place, Allah willing, will be our abiding place." Messenger of Allah ﷺ then called the two boys and told them to suggest a price for that yard so that he might take it as a mosque. The two boys said, "No, but we will give it as a gift, O Messenger of Allah ﷺ!" Messenger of Allah ﷺ then built a mosque there. The Prophet ﷺ himself started carrying unburnt bricks for its building and while doing so, he was saying "This load is better than the load of Khaibar, for it is more pious in the Sight of Allah and purer and better rewardable." He was also saying, "O Allah! The actual reward is the reward in the Hereafter, so bestow Your Mercy on the Ansar and the Emigrants." Thus the Prophet ﷺ recited (by way of proverb) the poem of some Muslim poet whose name is unknown to me. (Ibn Shibab said, "In the Hadiths it does not occur that Allah's Apostle recited a complete poetic verse other than this one.")  

أَخْبَرَهُ أَنَّهُ سَمِعَ سُرَاقَةَ بْنَ جُعْشُمٍ يَقُولُ جَاءَنَا رُسُلُ كُفَّارِ قُرَيْشٍ يَجْعَلُونَ فِي رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ دِيَةَ كُلِّ وَاحِدٍ مِنْهُمَا مَنْ قَتَلَهُ أَوْ أَسَرَهُ فَبَيْنَمَا أَنَا جَالِسٌ فِي مَجْلِسٍ مِنْ مَجَالِسِ قَوْمِي بَنِي مُدْلِجٍ أَقْبَلَ رَجُلٌ مِنْهُمْ حَتَّى قَامَ عَلَيْنَا وَنَحْنُ جُلُوسٌ فَقَالَ يَا سُرَاقَةُ إِنِّي قَدْ رَأَيْتُ آنِفًا أَسْوِدَةً بِالسَّاحِلِ أُرَاهَا مُحَمَّدًا وَأَصْحَابَهُ قَالَ سُرَاقَةُ فَعَرَفْتُ أَنَّهُمْ هُمْ فَقُلْتُ لَهُ إِنَّهُمْ لَيْسُوا بِهِمْ وَلَكِنَّكَ رَأَيْتَ فُلاَنًا وَفُلاَنًا انْطَلَقُوا بِأَعْيُنِنَا ثُمَّ لَبِثْتُ فِي الْمَجْلِسِ سَاعَةً ثُمَّ قُمْتُ فَدَخَلْتُ فَأَمَرْتُ جَارِيَتِي أَنْ تَخْرُجَ بِفَرَسِي وَهْىَ مِنْ وَرَاءِ أَكَمَةٍ فَتَحْبِسَهَا عَلَىَّ وَأَخَذْتُ رُمْحِي فَخَرَجْتُ بِهِ مِنْ ظَهْرِ الْبَيْتِ فَحَطَطْتُ بِزُجِّهِ الأَرْضَ وَخَفَضْتُ عَالِيَهُ حَتَّى أَتَيْتُ فَرَسِي فَرَكِبْتُهَا فَرَفَعْتُهَا تُقَرَّبُ بِي حَتَّى دَنَوْتُ مِنْهُمْ فَعَثَرَتْ بِي فَرَسِي فَخَرَرْتُ عَنْهَا فَقُمْتُ فَأَهْوَيْتُ يَدِي إِلَى كِنَانَتِي فَاسْتَخْرَجْتُ مِنْهَا الأَزْلاَمَ فَاسْتَقْسَمْتُ بِهَا أَضُرُّهُمْ أَمْ لاَ فَخَرَجَ الَّذِي أَكْرَهُ فَرَكِبْتُ فَرَسِي وَعَصَيْتُ الأَزْلاَمَ تُقَرِّبُ بِي حَتَّى إِذَا سَمِعْتُ قِرَاءَةَ رَسُولِ اللَّهِ ﷺ وَهْوَ لاَ يَلْتَفِتُ وَأَبُو بَكْرٍ يُكْثِرُ الاِلْتِفَاتَ سَاخَتْ يَدَا فَرَسِي فِي الأَرْضِ حَتَّى بَلَغَتَا الرُّكْبَتَيْنِ فَخَرَرْتُ عَنْهَا ثُمَّ زَجَرْتُهَا فَنَهَضَتْ فَلَمْ تَكَدْ تُخْرِجُ يَدَيْهَا فَلَمَّا اسْتَوَتْ قَائِمَةً إِذَا لأَثَرِ يَدَيْهَا عُثَانٌ سَاطِعٌ فِي السَّمَاءِ مِثْلُ الدُّخَانِ فَاسْتَقْسَمْتُ بِالأَزْلاَمِ فَخَرَجَ الَّذِي أَكْرَهُ فَنَادَيْتُهُمْ بِالأَمَانِ فَوَقَفُوا فَرَكِبْتُ فَرَسِي حَتَّى جِئْتُهُمْ وَوَقَعَ فِي نَفْسِي حِينَ لَقِيتُ مَا لَقِيتُ مِنَ الْحَبْسِ عَنْهُمْ أَنْ سَيَظْهَرُ أَمْرُ رَسُولِ اللَّهِ ﷺ فَقُلْتُ لَهُ إِنَّ قَوْمَكَ قَدْ جَعَلُوا فِيكَ الدِّيَةَ وَأَخْبَرْتُهُمْ أَخْبَارَ مَا يُرِيدُ النَّاسُ بِهِمْ وَعَرَضْتُ عَلَيْهِمِ الزَّادَ وَالْمَتَاعَ فَلَمْ يَرْزَآنِي وَلَمْ يَسْأَلاَنِي إِلاَّ أَنْ قَالَ أَخْفِ عَنَّا فَسَأَلْتُهُ أَنْ يَكْتُبَ لِي كِتَابَ أَمْنٍ فَأَمَرَ عَامِرَ بْنَ فُهَيْرَةَ فَكَتَبَ فِي رُقْعَةٍ مِنْ أَدِيمٍ ثُمَّ مَضَى رَسُولُ اللَّهِ ﷺ قَالَ ابْنُ شِهَابٍ فَأَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ أَنَّ رَسُولَ اللَّهِ ﷺ لَقِيَ الزُّبَيْرَ فِي رَكْبٍ مِنَ الْمُسْلِمِينَ كَانُوا تِجَارًا قَافِلِينَ مِنَ الشَّأْمِ فَكَسَا الزُّبَيْرُ رَسُولَ اللَّهِ ﷺ وَأَبَا بَكْرٍ ثِيَابَ بَيَاضٍ وَسَمِعَ الْمُسْلِمُونَ بِالْمَدِينَةِ مَخْرَجَ رَسُولِ اللَّهِ ﷺ مِنْ مَكَّةَ فَكَانُوا يَغْدُونَ كُلَّ غَدَاةٍ إِلَى الْحَرَّةِ فَيَنْتَظِرُونَهُ حَتَّى يَرُدَّهُمْ حَرُّ الظَّهِيرَةِ فَانْقَلَبُوا يَوْمًا بَعْدَ مَا أَطَالُوا انْتِظَارَهُمْ فَلَمَّا أَوَوْا إِلَى بُيُوتِهِمْ أَوْفَى رَجُلٌ مِنْ يَهُودَ عَلَى أُطُمٍ مِنْ آطَامِهِمْ لأَمْرٍ يَنْظُرُ إِلَيْهِ فَبَصُرَ بِرَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ مُبَيَّضِينَ يَزُولُ بِهِمُ السَّرَابُ فَلَمْ يَمْلِكِ الْيَهُودِيُّ أَنْ قَالَ بِأَعْلَى صَوْتِهِ يَا مَعَاشِرَ الْعَرَبِ هَذَا جَدُّكُمُ الَّذِي تَنْتَظِرُونَ فَثَارَ الْمُسْلِمُونَ إِلَى السِّلاَحِ فَتَلَقَّوْا رَسُولَ اللَّهِ ﷺ بِظَهْرِ الْحَرَّةِ فَعَدَلَ بِهِمْ ذَاتَ الْيَمِينِ حَتَّى نَزَلَ بِهِمْ فِي بَنِي عَمْرِو بْنِ عَوْفٍ وَذَلِكَ يَوْمَ الاِثْنَيْنِ مِنْ شَهْرِ رَبِيعٍ الأَوَّلِ فَقَامَ أَبُو بَكْرٍ لِلنَّاسِ وَجَلَسَ رَسُولُ اللَّهِ ﷺ صَامِتًا فَطَفِقَ مَنْ جَاءَ مِنَ الأَنْصَارِ مِمَّنْ لَمْ يَرَ رَسُولَ اللَّهِ ﷺ يُحَيِّي أَبَا بَكْرٍ حَتَّى أَصَابَتِ الشَّمْسُ رَسُولَ اللَّهِ ﷺ فَأَقْبَلَ أَبُو بَكْرٍ حَتَّى ظَلَّلَ عَلَيْهِ بِرِدَائِهِ فَعَرَفَ النَّاسُ رَسُولَ اللَّهِ ﷺ عِنْدَ ذَلِكَ فَلَبِثَ رَسُولُ اللَّهِ ﷺ فِي بَنِي عَمْرِو بْنِ عَوْفٍ بِضْعَ عَشْرَةَ لَيْلَةً وَأُسِّسَ الْمَسْجِدُ الَّذِي أُسِّسَ عَلَى التَّقْوَى وَصَلَّى فِيهِ رَسُولُ اللَّهِ ﷺ ثُمَّ رَكِبَ رَاحِلَتَهُ فَسَارَ يَمْشِي مَعَهُ النَّاسُ حَتَّى بَرَكَتْ عِنْدَ مَسْجِدِ الرَّسُولِ ﷺ بِالْمَدِينَةِ وَهْوَ يُصَلِّي فِيهِ يَوْمَئِذٍ رِجَالٌ مِنَ الْمُسْلِمِينَ وَكَانَ مِرْبَدًا لِلتَّمْرِ لِسُهَيْلٍ وَسَهْلٍ غُلاَمَيْنِ يَتِيمَيْنِ فِي حَجْرِ أَسْعَدَ بْنِ زُرَارَةَ فَقَالَ رَسُولُ اللَّهِ ﷺ حِينَ بَرَكَتْ بِهِ رَاحِلَتُهُ هَذَا إِنْ شَاءَ اللَّهُ الْمَنْزِلُ ثُمَّ دَعَا رَسُولُ اللَّهِ ﷺ الْغُلاَمَيْنِ فَسَاوَمَهُمَا بِالْمِرْبَدِ لِيَتَّخِذَهُ مَسْجِدًا فَقَالاَ لاَ بَلْ نَهَبُهُ لَكَ يَا رَسُولَ اللَّهِ ثُمَّ بَنَاهُ مَسْجِدًا وَطَفِقَ رَسُولُ اللَّهِ ﷺ يَنْقُلُ مَعَهُمُ اللَّبِنَ فِي بُنْيَانِهِ وَيَقُولُ وَهُوَ يَنْقُلُ اللَّبِنَ هَذَا الْحِمَالُ لاَ حِمَالَ خَيْبَرْ هَذَا أَبَرُّ رَبَّنَا وَأَطْهَرْ وَيَقُولُ اللَّهُمَّ إِنَّ الأَجْرَ أَجْرُ الآخِرَهْ فَارْحَمِ الأَنْصَارَ وَالْمُهَاجِرَهْ فَتَمَثَّلَ بِشِعْرِ رَجُلٍ مِنَ الْمُسْلِمِينَ لَمْ يُسَمَّ لِي قَالَ ابْنُ شِهَابٍ وَلَمْ يَبْلُغْنَا فِي الأَحَادِيثِ أَنَّ رَسُولَ اللَّهِ ﷺ تَمَثَّلَ بِبَيْتِ شِعْرٍ تَامٍّ غَيْرِ هذه الآيات  

I saw ʿUmar bin Al-Khattab a few days before he was stabbed in Medina. He was standing with Hudhaifa bin Al-Yaman and ʿUthman bin Hunaif to whom he said, "What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. 'Iraq) than it can bear?" They replied, "We have imposed on it what it can bear because of its great yield." ʿUmar again said, "Check whether you have imposed on the land what it can not bear." They said, "No, (we haven't)." ʿUmar added, "If Allah should keep me alive I will let the widows of Iraq need no men to support them after me." But only four days had elapsed when he was stabbed (to death ). The day he was stabbed, I was standing and there was nobody between me and him (i.e. ʿUmar) except ʿAbdullah bin ʿAbbas. Whenever ʿUmar passed between the two rows, he would say, "Stand in straight lines." When he saw no defect (in the rows), he would go forward and start the prayer with Takbir. He would recite Surat Yusuf or An-Nahl or the like in the first rakʿa so that the people may have the time to Join the prayer. As soon as he said Takbir, I heard him saying, "The dog has killed or eaten me," at the time he (i.e. the murderer) stabbed him. A non-Arab infidel proceeded on carrying a double-edged knife and stabbing all the persons he passed by on the right and left (till) he stabbed thirteen persons out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself, ʿUmar held the hand of ʿAbdur-Rahman bin ʿAuf and let him lead the prayer. Those who were standing by the side of ʿUmar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of ʿUmar and they were saying, "Subhan Allah! Subhan Allah! (i.e. Glorified be Allah)." ʿAbdur-Rahman bin ʿAuf led the people a short prayer. When they finished the prayer, ʿUmar said, "O Ibn ʿAbbas! Find out who attacked me." Ibn ʿAbbas kept on looking here and there for a short time and came to say. "The slave of Al Mughira." On that ʿUmar said, "The craftsman?" Ibn ʿAbbas said, "Yes." ʿUmar said, "May Allah curse him. I did not treat him unjustly. All the Praises are for Allah Who has not caused me to die at the hand of a man who claims himself to be a Muslim. No doubt, you and your father (Abbas) used to love to have more non-Arab infidels in Medina." Al-Abbas had the greatest number of slaves. Ibn ʿAbbas said to ʿUmar. "If you wish, we will do." He meant, "If you wish we will kill them." ʿUmar said, "You are mistaken (for you can't kill them) after they have spoken your language, prayed towards your Qibla, and performed Hajj like yours." Then ʿUmar was carried to his house, and we went along with him, and the people were as if they had never suffered a calamity before. Some said, "Do not worry (he will be Alright soon)." Some said, "We are afraid (that he will die)." Then an infusion of dates was brought to him and he drank it but it came out (of the wound) of his belly. Then milk was brought to him and he drank it, and it also came out of his belly. The people realized that he would die. We went to him, and the people came, praising him. A young man came saying, "O chief of the believers! Receive the glad tidings from Allah to you due to your company with Messenger of Allah ﷺ and your superiority in Islam which you know. Then you became the ruler (i.e. Caliph) and you ruled with justice and finally you have been martyred." ʿUmar said, "I wish that all these privileges will counterbalance (my shortcomings) so that I will neither lose nor gain anything." When the young man turned back to leave, his clothes seemed to be touching the ground. ʿUmar said, "Call the young man back to me." (When he came back) ʿUmar said, "O son of my brother! Lift your clothes, for this will keep your clothes clean and save you from the Punishment of your Lord." ʿUmar further said, "O ʿAbdullah bin ʿUmar! See how much I am in debt to others." When the debt was checked, it amounted to approximately eighty-six thousand. ʿUmar said, "If the property of ʿUmar's family covers the debt, then pay the debt thereof; otherwise request it from Bani ʿAdi bin Kaʿb, and if that too is not sufficient, ask for it from Quraish tribe, and do not ask for it from any one else, and pay this debt on my behalf." ʿUmar then said (to ʿAbdullah), "Go to ʿAisha (the mother of the believers) and say: "ʿUmar is paying his salutation to you. But don't say: 'The chief of the believers,' because today I am not the chief of the believers. And say: "ʿUmar bin Al-Khattab asks the permission to be buried with his two companions (i.e. the Prophet, and Abu Bakr)." ʿAbdullah greeted ʿAisha and asked for the permission for entering, and then entered to her and found her sitting and weeping. He said to her, "ʿUmar bin Al-Khattab is paying his salutations to you, and asks the permission to be buried with his two companions." She said, "I had the idea of having this place for myself, but today I prefer ʿUmar to myself." When he returned it was said (to ʿUmar), "ʿAbdullah bin ʿUmar has come." ʿUmar said, "Make me sit up." Somebody supported him against his body and ʿUmar asked (ʿAbdullah), "What news do you have?" He said, "O chief of the believers! It is as you wish. She has given the permission." ʿUmar said, "Praise be to Allah, there was nothing more important to me than this. So when I die, take me, and greet ʿAisha and say: "ʿUmar bin Al-Khattab asks the permission (to be buried with the Prophet ﷺ ), and if she gives the permission, bury me there, and if she refuses, then take me to the grave-yard of the Muslims." Then Hafsa (the mother of the believers) came with many other women walking with her. When we saw her, we went away. She went in (to ʿUmar) and wept there for sometime. When the men asked for permission to enter, she went into another place, and we heard her weeping inside. The people said (to ʿUmar), "O chief of the believers! Appoint a successor." ʿUmar said, "I do not find anyone more suitable for the job than the following persons or group whom Messenger of Allah ﷺ had been pleased with before he died." Then ʿUmar mentioned ʿAli, ʿUthman, AzZubair, Talha, Saʿd and ʿAbdur-Rahman (bin ʿAuf) and said, "Abdullah bin ʿUmar will be a witness to you, but he will have no share in the rule. His being a witness will compensate him for not sharing the right of ruling. If Saʿd becomes the ruler, it will be alright: otherwise, whoever becomes the ruler should seek his help, as I have not dismissed him because of disability or dishonesty." ʿUmar added, "I recommend that my successor takes care of the early emigrants; to know their rights and protect their honor and sacred things. I also recommend that he be kind to the Ansar who had lived in Medina before the emigrants and Belief had entered their hearts before them. I recommend that the (ruler) should accept the good of the righteous among them and excuse their wrong-doers, and I recommend that he should do good to all the people of the towns (Al-Ansar), as they are the protectors of Islam and the source of wealth and the source of annoyance to the enemy. I also recommend that nothing be taken from them except from their surplus with their consent. I also recommend that he do good to the 'Arab bedouin, as they are the origin of the 'Arabs and the material of Islam. He should take from what is inferior, amongst their properties and distribute that to the poor amongst them. I also recommend him concerning Allah's and His Apostle's protectees (i.e. Dhimmis) to fulfill their contracts and to fight for them and not to overburden them with what is beyond their ability." So when ʿUmar expired, we carried him out and set out walking. ʿAbdullah bin ʿUmar greeted (ʿAisha) and said, "ʿUmar bin Al-Khattab asks for the permission." ʿAisha said, "Bring him in." He was brought in and buried beside his two companions. When he was buried, the group (recommended by ʿUmar) held a meeting. Then ʿAbdur-Rahman said, " Reduce the candidates for rulership to three of you." Az-Zubair said, "I give up my right to ʿAli." Talha said, "I give up my right to ʿUthman," Saʿd, 'I give up my right to ʿAbdur-Rahman bin ʿAuf." ʿAbdur-Rahman then said (to ʿUthman and ʿAli), "Now which of you is willing to give up his right of candidacy to that he may choose the better of the (remaining) two, bearing in mind that Allah and Islam will be his witnesses." So both the sheiks (i.e. ʿUthman and ʿAli) kept silent. ʿAbdur-Rahman said, "Will you both leave this matter to me, and I take Allah as my Witness that I will not choose but the better of you?" They said, "Yes." So ʿAbdur-Rahman took the hand of one of them (i.e. ʿAli) and said, "You are related to Messenger of Allah ﷺ and one of the earliest Muslims as you know well. So I ask you by Allah to promise that if I select you as a ruler you will do justice, and if I select ʿUthman as a ruler you will listen to him and obey him." Then he took the other (i.e. ʿUthman) aside and said the same to him. When ʿAbdur-Rahman secured (their agreement to) this covenant, he said, "O ʿUthman! Raise your hand." So he (i.e. ʿAbdur-Rahman) gave him (i.e. ʿUthman) the solemn pledge, and then ʿAli gave him the pledge of allegiance and then all the (Medina) people gave him the pledge of allegiance.  

رَأَيْتُ عُمَرَ بْنَ الْخَطَّابِ ؓ قَبْلَ أَنْ يُصَابَ بِأَيَّامٍ بِالْمَدِينَةِ وَقَفَ عَلَى حُذَيْفَةَ بْنِ الْيَمَانِ وَعُثْمَانَ بْنِ حُنَيْفٍ قَالَ كَيْفَ فَعَلْتُمَا أَتَخَافَانِ أَنْ تَكُونَا قَدْ حَمَّلْتُمَا الأَرْضَ مَا لاَ تُطِيقُ قَالاَ حَمَّلْنَاهَا أَمْرًا هِيَ لَهُ مُطِيقَةٌ مَا فِيهَا كَبِيرُ فَضْلٍ قَالَ انْظُرَا أَنْ تَكُونَا حَمَّلْتُمَا الأَرْضَ مَا لاَ تُطِيقُ قَالَ قَالاَ لاَ فَقَالَ عُمَرُ لَئِنْ سَلَّمَنِي اللَّهُ لأَدَعَنَّ أَرَامِلَ أَهْلِ الْعِرَاقِ لاَ يَحْتَجْنَ إِلَى رَجُلٍ بَعْدِي أَبَدًا قَالَ فَمَا أَتَتْ عَلَيْهِ إِلاَّ رَابِعَةٌ حَتَّى أُصِيبَ قَالَ إِنِّي لَقَائِمٌ مَا بَيْنِي وَبَيْنَهُ إِلاَّ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ غَدَاةَ أُصِيبَ وَكَانَ إِذَا مَرَّ بَيْنَ الصَّفَّيْنِ قَالَ اسْتَوُوا حَتَّى إِذَا لَمْ يَرَ فِيهِنَّ خَلَلاً تَقَدَّمَ فَكَبَّرَ وَرُبَّمَا قَرَأَ سُورَةَ يُوسُفَ أَوِ النَّحْلَ أَوْ نَحْوَ ذَلِكَ فِي الرَّكْعَةِ الأُولَى حَتَّى يَجْتَمِعَ النَّاسُ فَمَا هُوَ إِلاَّ أَنْ كَبَّرَ فَسَمِعْتُهُ يَقُولُ قَتَلَنِي أَوْ أَكَلَنِي الْكَلْبُ حِينَ طَعَنَهُ فَطَارَ الْعِلْجُ بِسِكِّينٍ ذَاتِ طَرَفَيْنِ لاَ يَمُرُّ عَلَى أَحَدٍ يَمِينًا وَلاَ شِمَالاً إِلاَّ طَعَنَهُ حَتَّى طَعَنَ ثَلاَثَةَ عَشَرَ رَجُلاً مَاتَ مِنْهُمْ سَبْعَةٌ فَلَمَّا رَأَى ذَلِكَ رَجُلٌ مِنَ الْمُسْلِمِينَ طَرَحَ عَلَيْهِ بُرْنُسًا فَلَمَّا ظَنَّ الْعِلْجُ أَنَّهُ مَأْخُوذٌ نَحَرَ نَفْسَهُ وَتَنَاوَلَ عُمَرُ يَدَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ فَقَدَّمَهُ فَمَنْ يَلِي عُمَرَ فَقَدْ رَأَى الَّذِي أَرَى وَأَمَّا نَوَاحِي الْمَسْجِدِ فَإِنَّهُمْ لاَ يَدْرُونَ غَيْرَ أَنَّهُمْ قَدْ فَقَدُوا صَوْتَ عُمَرَ وَهُمْ يَقُولُونَ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ فَصَلَّى بِهِمْ عَبْدُ الرَّحْمَنِ صَلاَةً خَفِيفَةً فَلَمَّا انْصَرَفُوا قَالَ يَا ابْنَ عَبَّاسٍ انْظُرْ مَنْ قَتَلَنِي فَجَالَ سَاعَةً ثُمَّ جَاءَ فَقَالَ غُلاَمُ الْمُغِيرَةِ قَالَ الصَّنَعُ قَالَ نَعَمْ قَالَ قَاتَلَهُ اللَّهُ لَقَدْ أَمَرْتُ بِهِ مَعْرُوفًا الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْ مَنِيَّتِي بِيَدِ رَجُلٍ يَدَّعِي الإِسْلاَمَ قَدْ كُنْتَ أَنْتَ وَأَبُوكَ تُحِبَّانِ أَنْ تَكْثُرَ الْعُلُوجُ بِالْمَدِينَةِ وَكَانَ {الْعَبَّاسُ} أَكْثَرَهُمْ رَقِيقًا فَقَالَ إِنْ شِئْتَ فَعَلْتُ أَىْ إِنْ شِئْتَ قَتَلْنَا قَالَ كَذَبْتَ بَعْدَ مَا تَكَلَّمُوا بِلِسَانِكُمْ وَصَلَّوْا قِبْلَتَكُمْ وَحَجُّوا حَجَّكُمْ فَاحْتُمِلَ إِلَى بَيْتِهِ فَانْطَلَقْنَا مَعَهُ وَكَأَنَّ النَّاسَ لَمْ تُصِبْهُمْ مُصِيبَةٌ قَبْلَ يَوْمَئِذٍ فَقَائِلٌ يَقُولُ لاَ بَأْسَ وَقَائِلٌ يَقُولُ أَخَافُ عَلَيْهِ فَأُتِيَ بِنَبِيذٍ فَشَرِبَهُ فَخَرَجَ مِنْ جَوْفِهِ ثُمَّ أُتِيَ بِلَبَنٍ فَشَرِبَهُ فَخَرَجَ مِنْ جُرْحِهِ فَعَلِمُوا أَنَّهُ مَيِّتٌ فَدَخَلْنَا عَلَيْهِ وَجَاءَ النَّاسُ يُثْنُونَ عَلَيْهِ وَجَاءَ رَجُلٌ شَابٌّ فَقَالَ أَبْشِرْ يَا أَمِيرَ الْمُؤْمِنِينَ بِبُشْرَى اللَّهِ لَكَ مِنْ صُحْبَةِ رَسُولِ اللَّهِ ﷺ وَقَدَمٍ فِي الإِسْلاَمِ مَا قَدْ عَلِمْتَ ثُمَّ وَلِيتَ فَعَدَلْتَ ثُمَّ شَهَادَةٌ قَالَ وَدِدْتُ أَنَّ ذَلِكَ كَفَافٌ لاَ عَلَىَّ وَلاَ لِي فَلَمَّا أَدْبَرَ إِذَا إِزَارُهُ يَمَسُّ الأَرْضَ قَالَ رُدُّوا عَلَىَّ الْغُلاَمَ قَالَ ابْنَ أَخِي ارْفَعْ ثَوْبَكَ فَإِنَّهُ أَبْقَى لِثَوْبِكَ وَأَتْقَى لِرَبِّكَ يَا عَبْدَ اللَّهِ بْنَ عُمَرَ انْظُرْ مَا عَلَىَّ مِنَ الدَّيْنِ فَحَسَبُوهُ فَوَجَدُوهُ سِتَّةً وَثَمَانِينَ أَلْفًا أَوْ نَحْوَهُ قَالَ إِنْ وَفَى لَهُ مَالُ آلِ عُمَرَ فَأَدِّهِ مِنْ أَمْوَالِهِمْ وَإِلاَّ فَسَلْ فِي بَنِي عَدِيِّ بْنِ كَعْبٍ فَإِنْ لَمْ تَفِ أَمْوَالُهُمْ فَسَلْ فِي قُرَيْشٍ وَلاَ تَعْدُهُمْ إِلَى غَيْرِهِمْ فَأَدِّ عَنِّي هَذَا الْمَالَ انْطَلِقْ إِلَى عَائِشَةَ أُمِّ الْمُؤْمِنِينَ فَقُلْ يَقْرَأُ عَلَيْكِ عُمَرُ السَّلاَمَ وَلاَ تَقُلْ أَمِيرُ الْمُؤْمِنِينَ فَإِنِّي لَسْتُ الْيَوْمَ لِلْمُؤْمِنِينَ أَمِيرًا وَقُلْ يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ فَسَلَّمَ وَاسْتَأْذَنَ ثُمَّ دَخَلَ عَلَيْهَا فَوَجَدَهَا قَاعِدَةً تَبْكِي فَقَالَ يَقْرَأُ عَلَيْكِ عُمَرُ بْنُ الْخَطَّابِ السَّلاَمَ وَيَسْتَأْذِنُ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ فَقَالَتْ كُنْتُ أُرِيدُهُ لِنَفْسِي وَلأُوثِرَنَّ بِهِ الْيَوْمَ عَلَى نَفْسِي فَلَمَّا أَقْبَلَ قِيلَ هَذَا عَبْدُ اللَّهِ بْنُ عُمَرَ قَدْ جَاءَ قَالَ ارْفَعُونِي فَأَسْنَدَهُ رَجُلٌ إِلَيْهِ فَقَالَ مَا لَدَيْكَ قَالَ الَّذِي تُحِبُّ يَا أَمِيرَ الْمُؤْمِنِينَ أَذِنَتْ قَالَ الْحَمْدُ لِلَّهِ مَا كَانَ مِنْ شَىْءٍ أَهَمُّ إِلَىَّ مِنْ ذَلِكَ فَإِذَا أَنَا قَضَيْتُ فَاحْمِلُونِي ثُمَّ سَلِّمْ فَقُلْ يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ فَإِنْ أَذِنَتْ لِي فَأَدْخِلُونِي وَإِنْ رَدَّتْنِي رُدُّونِي إِلَى مَقَابِرِ الْمُسْلِمِينَ وَجَاءَتْ أُمُّ الْمُؤْمِنِينَ حَفْصَةُ وَالنِّسَاءُ تَسِيرُ مَعَهَا فَلَمَّا رَأَيْنَاهَا قُمْنَا فَوَلَجَتْ عَلَيْهِ فَبَكَتْ عِنْدَهُ سَاعَةً وَاسْتَأْذَنَ الرِّجَالُ فَوَلَجَتْ دَاخِلاً لَهُمْ فَسَمِعْنَا بُكَاءَهَا مِنَ الدَّاخِلِ فَقَالُوا أَوْصِ يَا أَمِيرَ الْمُؤْمِنِينَ اسْتَخْلِفْ قَالَ مَا أَجِدُ أَحَقَّ بِهَذَا الأَمْرِ مِنْ هَؤُلاَءِ النَّفَرِ أَوِ الرَّهْطِ الَّذِينَ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَهْوَ عَنْهُمْ رَاضٍ فَسَمَّى عَلِيًّا وَعُثْمَانَ وَالزُّبَيْرَ وَطَلْحَةَ وَسَعْدًا وَعَبْدَ الرَّحْمَنِ وَقَالَ يَشْهَدُكُمْ عَبْدُ اللَّهِ بْنُ عُمَرَ وَلَيْسَ لَهُ مِنَ الأَمْرِ شَىْءٌ كَهَيْئَةِ التَّعْزِيَةِ لَهُ فَإِنْ أَصَابَتِ الإِمْرَةُ سَعْدًا فَهْوَ ذَاكَ وَإِلاَّ فَلْيَسْتَعِنْ بِهِ أَيُّكُمْ مَا أُمِّرَ فَإِنِّي لَمْ أَعْزِلْهُ عَنْ عَجْزٍ وَلاَ خِيَانَةٍ وَقَالَ أُوصِي الْخَلِيفَةَ مِنْ بَعْدِي بِالْمُهَاجِرِينَ الأَوَّلِينَ أَنْ يَعْرِفَ لَهُمْ حَقَّهُمْ وَيَحْفَظَ لَهُمْ حُرْمَتَهُمْ وَأُوصِيهِ بِالأَنْصَارِ خَيْرًا الَّذِينَ تَبَوَّءُوا الدَّارَ وَالإِيمَانَ مِنْ قَبْلِهِمْ أَنْ يُقْبَلَ مِنْ مُحْسِنِهِمْ وَأَنْ يُعْفَى عَنْ مُسِيئِهِمْ وَأُوصِيهِ بِأَهْلِ الأَمْصَارِ خَيْرًا فَإِنَّهُمْ رِدْءُ الإِسْلاَمِ وَجُبَاةُ الْمَالِ وَغَيْظُ الْعَدُوِّ وَأَنْ لاَ يُؤْخَذَ مِنْهُمْ إِلاَّ فَضْلُهُمْ عَنْ رِضَاهُمْ وَأُوصِيهِ بِالأَعْرَابِ خَيْرًا فَإِنَّهُمْ أَصْلُ الْعَرَبِ وَمَادَّةُ الإِسْلاَمِ أَنْ يُؤْخَذَ مِنْ حَوَاشِي أَمْوَالِهِمْ وَتُرَدَّ عَلَى فُقَرَائِهِمْ وَأُوصِيهِ بِذِمَّةِ اللَّهِ وَذِمَّةِ رَسُولِهِ ﷺ أَنْ يُوفَى لَهُمْ بِعَهْدِهِمْ وَأَنْ يُقَاتَلَ مِنْ وَرَائِهِمْ وَلاَ يُكَلَّفُوا إِلاَّ طَاقَتَهُمْ فَلَمَّا قُبِضَ خَرَجْنَا بِهِ فَانْطَلَقْنَا نَمْشِي فَسَلَّمَ عَبْدُ اللَّهِ بْنُ عُمَرَ قَالَ يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ قَالَتْ أَدْخِلُوهُ فَأُدْخِلَ فَوُضِعَ هُنَالِكَ مَعَ صَاحِبَيْهِ فَلَمَّا فُرِغَ مِنْ دَفْنِهِ اجْتَمَعَ هَؤُلاَءِ الرَّهْطُ فَقَالَ عَبْدُ الرَّحْمَنِ اجْعَلُوا أَمْرَكُمْ إِلَى ثَلاَثَةٍ مِنْكُمْ فَقَالَ الزُّبَيْرُ قَدْ جَعَلْتُ أَمْرِي إِلَى عَلِيٍّ فَقَالَ طَلْحَةُ قَدْ جَعَلْتُ أَمْرِي إِلَى عُثْمَانَ وَقَالَ سَعْدٌ قَدْ جَعَلْتُ أَمْرِي إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ فَقَالَ عَبْدُ الرَّحْمَنِ أَيُّكُمَا تَبَرَّأَ مِنْ هَذَا الأَمْرِ فَنَجْعَلُهُ إِلَيْهِ وَاللَّهُ عَلَيْهِ وَالإِسْلاَمُ لَيَنْظُرَنَّ أَفْضَلَهُمْ فِي نَفْسِهِ فَأُسْكِتَ الشَّيْخَانِ فَقَالَ عَبْدُ الرَّحْمَنِ أَفَتَجْعَلُونَهُ إِلَىَّ وَاللَّهُ عَلَىَّ أَنْ لاَ آلُوَ عَنْ أَفْضَلِكُمْ قَالاَ نَعَمْ فَأَخَذَ بِيَدِ أَحَدِهِمَا فَقَالَ لَكَ قَرَابَةٌ مِنْ رَسُولِ اللَّهِ ﷺ وَالْقَدَمُ فِي الإِسْلاَمِ مَا قَدْ عَلِمْتَ فَاللَّهُ عَلَيْكَ لَئِنْ أَمَّرْتُكَ لَتَعْدِلَنَّ وَلَئِنْ أَمَّرْتُ عُثْمَانَ لَتَسْمَعَنَّ وَلَتُطِيعَنَّ ثُمَّ خَلاَ بِالآخَرِ فَقَالَ لَهُ مِثْلَ ذَلِكَ فَلَمَّا أَخَذَ الْمِيثَاقَ قَالَ ارْفَعْ يَدَكَ يَا عُثْمَانُ فَبَايَعَهُ فَبَايَعَ لَهُ عَلِيٌّ وَوَلَجَ أَهْلُ الدَّارِ فَبَايَعُوهُ  

While I was at home, the sun rose high and it got hot. Suddenly the messenger of ʿUmar bin Al- Khattab came to me and said, "The chief of the believers has sent for you." So, I went along with him till I entered the place where ʿUmar was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he was leaning over a leather pillow. I greeted him and sat down. He said, "O Mali! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O chief of the believers! I wish that you order someone else to do it." He said, "O man! Take it." While I was sitting there with him, his doorman Yarfa' came saying, "ʿUthman, ʿAbdur-Rahman bin ʿAuf, Az-Zubair and Saʿd bin Abi Waqqas are asking your permission (to see you); may I admit them?" ʿUmar said, "Yes", So they were admitted and they came in, greeted him, and sat down. After a while Yarfa' came again and said, "May I admit ʿAli and ʿAbbas?" ʿUmar said, "yes." So, they were admitted and they came in and greeted (him) and sat down. Then ʿAbbas said, "O chief of the believers! Judge between me and this (i.e. ʿAli)." They had a dispute regarding the property of Bani An-Nadir which Allah had given to His Apostle as Fai. The group (i.e. ʿUthman and his companions) said, "O chief of the believers! Judge between them and relieve both of them front each other." ʿUmar said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Messenger of Allah ﷺ said, 'Our (i.e. prophets') property will not be inherited, and whatever we leave, is Sadaqa (to be used for charity),' and Messenger of Allah ﷺ meant himself (by saying "we'')?" The group said, "He said so." ʿUmar then turned to ʿAli and ʿAbbas and said, "I beseech you by Allah, do you know that Messenger of Allah ﷺ said so?" They replied, " He said so." ʿUmar then said, "So, I will talk to you about this matter. Allah bestowed on His Apostle with a special favor of something of this Fai (booty) which he gave to nobody else." ʿUmar then recited the Holy Verses: "What Allah bestowed as (Fai) Booty on his Apostle (Muhammad) from them --- for this you made no expedition with either cavalry or camelry: But Allah gives power to His Apostles over whomever He will 'And Allah is able to do all things." 9:6) ʿUmar added "So this property was especially given to Messenger of Allah ﷺ, but, by Allah, neither did he take possession of it and leave your, nor did he favor himself with it to your exclusion, but he gave it to all of you and distributed it amongst you till this property remained out of it. Messenger of Allah ﷺ used to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent on Allah 's Cause. Allah 's Apostle kept on doing this during all his lifetime. I ask you by Allah do you know this?" They replies in the affirmative. ʿUmar then said to ʿAli and ʿAbbas. "I ask you by Allah, do you know this?" ʿUmar added, "When Allah had taken His Prophet unto Him, 'Abu Bakr said, 'I am the successor of Messenger of Allah ﷺ so, Abu Bakr took over that property and managed it in the same way as Messenger of Allah ﷺ used to do, and Allah knows that he was true, pious and rightlyguided, and he was a follower of what was right. Then Allah took Abu Bakr unto Him and I became Abu Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Messenger of Allah ﷺ used to do and as Abu Bakr used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e. 'Ah and ʿAbbas) came to talk to me, bearing the same claim and presenting the same case; you, ʿAbbas, came to me asking for your share from your nephew's property, and this man, i.e. ʿAli, came to me asking for his wife's share from her father's property. I told you both that Messenger of Allah ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqa (to be used for charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Messenger of Allah ﷺ used to, and as Abu Bakr used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, did I hand it over to them on this condition?" The group aid, "Yes." Then ʿUmar faced ʿAli and ʿAbbas saying, "I ask you by Allah, did I hand it over to you on this condition?" They said, "Yes. " He said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given). And if you are unable to manage it, then return it to me, and I will do the job on your behalf."  

مَالِكٌ بَيْنَا أَنَا جَالِسٌ فِي أَهْلِي حِينَ مَتَعَ النَّهَارُ إِذَا رَسُولُ عُمَرَ بْنِ الْخَطَّابِ يَأْتِينِي فَقَالَ أَجِبْ أَمِيرَ الْمُؤْمِنِينَ فَانْطَلَقْتُ مَعَهُ حَتَّى أَدْخُلَ عَلَى عُمَرَ فَإِذَا هُوَ جَالِسٌ عَلَى رِمَالِ سَرِيرٍ لَيْسَ بَيْنَهُ وَبَيْنَهُ فِرَاشٌ مُتَّكِئٌ عَلَى وِسَادَةٍ مِنْ أَدَمٍ فَسَلَّمْتُ عَلَيْهِ ثُمَّ جَلَسْتُ فَقَالَ يَا مَالِ إِنَّهُ قَدِمَ عَلَيْنَا مِنْ قَوْمِكَ أَهْلُ أَبْيَاتٍ وَقَدْ أَمَرْتُ فِيهِمْ بِرَضْخٍ فَاقْبِضْهُ فَاقْسِمْهُ بَيْنَهُمْ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَمَرْتَ بِهِ غَيْرِي قَالَ اقْبِضْهُ أَيُّهَا الْمَرْءُ فَبَيْنَا أَنَا جَالِسٌ عِنْدَهُ أَتَاهُ حَاجِبُهُ يَرْفَا فَقَالَ هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَالزُّبَيْرِ وَسَعْدِ بْنِ أَبِي وَقَّاصٍ يَسْتَأْذِنُونَ قَالَ نَعَمْ فَأَذِنَ لَهُمْ فَدَخَلُوا فَسَلَّمُوا وَجَلَسُوا ثُمَّ جَلَسَ يَرْفَا يَسِيرًا ثُمَّ قَالَ هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ قَالَ نَعَمْ فَأَذِنَ لَهُمَا فَدَخَلاَ فَسَلَّمَا فَجَلَسَا فَقَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا وَهُمَا يَخْتَصِمَانِ فِيمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ ﷺ مِنْ بَنِي النَّضِيرِ فَقَالَ الرَّهْطُ عُثْمَانُ وَأَصْحَابُهُ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنَهُمَا وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ قَالَ عُمَرُ تَيْدَكُمْ أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ يُرِيدُ رَسُولُ اللَّهِ ﷺ نَفْسَهُ قَالَ الرَّهْطُ قَدْ قَالَ ذَلِكَ فَأَقْبَلَ عُمَرُ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ أَنْشُدُكُمَا اللَّهَ أَتَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ قَالَ ذَلِكَ قَالاَ قَدْ قَالَ ذَلِكَ قَالَ عُمَرُ فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ إِنَّ اللَّهَ قَدْ خَصَّ رَسُولَهُ ﷺ فِي هَذَا الْفَىْءِ بِشَىْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ ثُمَّ قَرَأَ {وَمَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ} إِلَى قَوْلِهِ {قَدِيرٌ} فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللَّهِ ﷺ وَاللَّهِ مَا احْتَازَهَا دُونَكُمْ وَلاَ اسْتَأْثَرَ بِهَا عَلَيْكُمْ قَدْ أَعْطَاكُمُوهُ وَبَثَّهَا فِيكُمْ حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ فَكَانَ رَسُولُ اللَّهِ ﷺ يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ فَعَمِلَ رَسُولُ اللَّهِ ﷺ بِذَلِكَ حَيَاتَهُ أَنْشُدُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ ذَلِكَ قَالُوا نَعَمْ ثُمَّ قَالَ لِعَلِيٍّ وَعَبَّاسٍ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ ذَلِكَ قَالَ عُمَرُ ثُمَّ تَوَفَّى اللَّهُ نَبِيَّهُ ﷺ فَقَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ فَقَبَضَهَا أَبُو بَكْرٍ فَعَمِلَ فِيهَا بِمَا عَمِلَ رَسُولُ اللَّهِ ﷺ وَاللَّهُ يَعْلَمُ إِنَّهُ فِيهَا لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تَوَفَّى اللَّهُ أَبَا بَكْرٍ فَكُنْتُ أَنَا وَلِيَّ أَبِي بَكْرٍ فَقَبَضْتُهَا سَنَتَيْنِ مِنْ إِمَارَتِي أَعْمَلُ فِيهَا بِمَا عَمِلَ رَسُولُ اللَّهِ ﷺ وَمَا عَمِلَ فِيهَا أَبُو بَكْرٍ وَاللَّهُ يَعْلَمُ إِنِّي فِيهَا لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ جِئْتُمَانِي تُكَلِّمَانِي وَكَلِمَتُكُمَا وَاحِدَةٌ وَأَمْرُكُمَا وَاحِدٌ جِئْتَنِي يَا عَبَّاسُ تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ وَجَاءَنِي هَذَا يُرِيدُ عَلِيًّا يُرِيدُ نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا فَقُلْتُ لَكُمَا إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ فَلَمَّا بَدَا لِي أَنْ أَدْفَعَهُ إِلَيْكُمَا قُلْتُ إِنْ شِئْتُمَا دَفَعْتُهَا إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللَّهِ وَمِيثَاقَهُ لَتَعْمَلاَنِ فِيهَا بِمَا عَمِلَ فِيهَا رَسُولُ اللَّهِ ﷺ وَبِمَا عَمِلَ فِيهَا أَبُو بَكْرٍ وَبِمَا عَمِلْتُ فِيهَا مُنْذُ وَلِيتُهَا فَقُلْتُمَا ادْفَعْهَا إِلَيْنَا فَبِذَلِكَ دَفَعْتُهَا إِلَيْكُمَا فَأَنْشُدُكُمْ بِاللَّهِ هَلْ دَفَعْتُهَا إِلَيْهِمَا بِذَلِكَ قَالَ الرَّهْطُ نَعَمْ ثُمَّ أَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ هَلْ دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ قَالاَ نَعَمْ قَالَ فَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ فَوَاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لاَ أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ فَإِنْ عَجَزْتُمَا عَنْهَا فَادْفَعَاهَا إِلَىَّ فَإِنِّي أَكْفِيكُمَاهَا  

When Az-Zubair got up during the battle of Al-Jamal, he called me and I stood up beside him, and he said to me, "O my son! Today one will be killed either as an oppressor or as an oppressed one. I see that I will be killed as an oppressed one. My biggest worry is my debts. Do you think, if we pay the debts, there will be something left for us from our money?" Az-Zubair added, "O my son! Sell our property and pay my debts." Az-Zubair then willed one-third of his property and willed one-third of that portion to his sons; namely, ʿAbdullah's sons. He said, "One-third of the one third. If any property is left after the payment of the debts, one-third (of the one-third of what is left) is to be given to your sons." (Hisham, a sub-narrator added, "Some of the sons of ʿAbdullah were equal in age to the sons of Az-Zubair e.g. Khubaib and ʿAbbas. ʿAbdullah had nine sons and nine daughters at that time." (The narrator ʿAbdullah added:) My father (Az-Zubair) went on drawing my attention to his debts saying, "If you should fail to pay part of the debts, appeal to my Master to help you." By Allah! I could not understand what he meant till I asked, "O father! Who is your Master?" He replied, "Allah (is my Master)." By Allah, whenever I had any difficulty regarding his debts, I would say, "Master of Az-Zubair! Pay his debts on his behalf ." and Allah would (help me to) pay it. Az-Zubair was martyred leaving no Dinar or Dirham but two pieces of land, one of which was (called) Al-Ghaba, and eleven houses in Medina, two in Basra, one in Kufa and one in Egypt. In fact, the source of the debt which he owed was, that if somebody brought some money to deposit with him. Az-Zubair would say, "No, (i won't keep it as a trust), but I take it as a debt, for I am afraid it might be lost." Az-Zubair was never appointed governor or collector of the tax of Kharaj or any other similar thing, but he collected his wealth (from the war booty he gained) during the holy battles he took part in, in the company of the Prophet, Abu Bakr, ʿUmar, and ʿUthman. (ʿAbdullah bin Az-Zubair added:) When I counted his debt, it turned to be two million and two hundred thousand. (The sub-narrator added:) Hakim bin Hizam met ʿAbdullah bin Zubair and asked, "O my nephew! How much is the debt of my brother?" ʿAbdullah kept it as a secret and said, "One hundred thousand," Hakim said, "By Allah! I don't think your property will cover it." On that ʿAbdullah said to him, "What if it is two million and two hundred thousand?" Hakim said, "I don't think you can pay it; so if you are unable to pay all of it, I will help you." Az- Zubair had already bought Al-Ghaba for one hundred and seventy thousand. ʿAbdullah sold it for one million and six hundred thousand. Then he called the people saying, "Any person who has any money claim on Az-Zubair should come to us in Al-Ghaba." There came to him ʿAbdullah bin Jaʿfar whom Az-Zubair owed four hundred thousand. He said to ʿAbdullah bin Az-Zubair, "If you wish I will forgive you the debt." ʿAbdullah (bin Az-Zubair) said, "No." Then Ibn Jaʿfar said, "If you wish you can defer the payment if you should defer the payment of any debt." Ibn Az-Zubair said, "No." ʿAbdullah bin Jaʿfar said, "Give me a piece of the land." ʿAbdullah bin AzZubair said (to him), "Yours is the land extending from this place to this place." So, ʿAbdullah bin Az-Zubair sold some of the property (including the houses) and paid his debt perfectly, retaining four and a half shares from the land (i.e. Al-Ghaba). He then went to Mu'awlya while ʿAmr bin ʿUthman, Al-Mundhir bin Az- Zubair and Ibn Zamʿa were sitting with him. Mu'awiya asked, "At what price have you appraised Al- Ghaba?" He said, "One hundred thousand for each share," Muawiya asked, "How many shares have been left?" ʿAbdullah replied, "Four and a half shares." Al-Mundhir bin Az-Zubair said, "I would like to buy one share for one hundred thousand." ʿAmr bin ʿUthman said, "I would like to buy one share for one hundred thousand." Ibn Zamʿa said, "I would like to buy one share for one hundred thousand." Muawiya said, "How much is left now?" ʿAbdullah replied, "One share and a half." Muawiya said, "I would like to buy it for one hundred and fifty thousand." ʿAbdullah also sold his part to Muawiya six hundred thousand. When Ibn AzZubair had paid all the debts. Az-Zubair's sons said to him, "Distribute our inheritance among us." He said, "No, by Allah, I will not distribute it among you till I announce in four successive Hajj seasons, 'Would those who have money claims on Az-Zubair come so that we may pay them their debt." So, he started to announce that in public in every Hajj season, and when four years had elapsed, he distributed the inheritance among the inheritors. Az-Zubair had four wives, and after the one-third of his property was excluded (according to the will), each of his wives received one million and two hundred thousand. So the total amount of his property was fifty million and two hundred thousand.  

لَمَّا وَقَفَ الزُّبَيْرُ يَوْمَ الْجَمَلِ دَعَانِي فَقُمْتُ إِلَى جَنْبِهِ فَقَالَ يَا بُنَىِّ إِنَّهُ لاَ يُقْتَلُ الْيَوْمَ إِلاَّ ظَالِمٌ أَوْ مَظْلُومٌ وَإِنِّي لاَ أُرَانِي إِلاَّ سَأُقْتَلُ الْيَوْمَ مَظْلُومًا وَإِنَّ مِنْ أَكْبَرِ هَمِّي لَدَيْنِي أَفَتُرَى يُبْقِي دَيْنُنَا مِنْ مَالِنَا شَيْئًا فَقَالَ يَا بُنَىِّ بِعْ مَالَنَا فَاقْضِ دَيْنِي وَأَوْصَى بِالثُّلُثِ وَثُلُثِهِ لِبَنِيهِ يَعْنِي عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ يَقُولُ ثُلُثُ الثُّلُثِ فَإِنْ فَضَلَ مِنْ مَالِنَا فَضْلٌ بَعْدَ قَضَاءِ الدَّيْنِ شَىْءٌ فَثُلُثُهُ لِوَلَدِكَ قَالَ هِشَامٌ وَكَانَ بَعْضُ وَلَدِ عَبْدِ اللَّهِ قَدْ وَازَى بَعْضَ بَنِي الزُّبَيْرِ خُبَيْبٌ وَعَبَّادٌ وَلَهُ يَوْمَئِذٍ تِسْعَةُ بَنِينَ وَتِسْعُ بَنَاتٍ قَالَ عَبْدُ اللَّهِ فَجَعَلَ يُوصِينِي بِدَيْنِهِ وَيَقُولُ يَا بُنَىِّ إِنْ عَجَزْتَ عَنْهُ فِي شَىْءٍ فَاسْتَعِنْ عَلَيْهِ مَوْلاَىَ قَالَ فَوَاللَّهِ مَا دَرَيْتُ مَا أَرَادَ حَتَّى قُلْتُ يَا أَبَتِ مَنْ مَوْلاَكَ قَالَ اللَّهُ قَالَ فَوَاللَّهِ مَا وَقَعْتُ فِي كُرْبَةٍ مِنْ دَيْنِهِ إِلاَّ قُلْتُ يَا مَوْلَى الزُّبَيْرِ اقْضِ عَنْهُ دَيْنَهُ فَيَقْضِيهِ فَقُتِلَ الزُّبَيْرُ ؓ وَلَمْ يَدَعْ دِينَارًا وَلاَ دِرْهَمًا إِلاَّ أَرَضِينَ مِنْهَا الْغَابَةُ وَإِحْدَى عَشْرَةَ دَارًا بِالْمَدِينَةِ وَدَارَيْنِ بِالْبَصْرَةِ وَدَارًا بِالْكُوفَةِ وَدَارًا بِمِصْرَ قَالَ وَإِنَّمَا كَانَ دَيْنُهُ الَّذِي عَلَيْهِ أَنَّ الرَّجُلَ كَانَ يَأْتِيهِ بِالْمَالِ فَيَسْتَوْدِعُهُ إِيَّاهُ فَيَقُولُ الزُّبَيْرُ لاَ وَلَكِنَّهُ سَلَفٌ فَإِنِّي أَخْشَى عَلَيْهِ الضَّيْعَةَ وَمَا وَلِيَ إِمَارَةً قَطُّ وَلاَ جِبَايَةَ خَرَاجٍ وَلاَ شَيْئًا إِلاَّ أَنْ يَكُونَ فِي غَزْوَةٍ مَعَ النَّبِيِّ ﷺ أَوْ مَعَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ؓ قَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَحَسَبْتُ مَا عَلَيْهِ مِنَ الدَّيْنِ فَوَجَدْتُهُ أَلْفَىْ أَلْفٍ وَمِائَتَىْ أَلْفٍ قَالَ فَلَقِيَ حَكِيمُ بْنُ حِزَامٍ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ فَقَالَ يَا ابْنَ أَخِي كَمْ عَلَى أَخِي مِنَ الدَّيْنِ فَكَتَمَهُ فَقَالَ مِائَةُ أَلْفٍ فَقَالَ حَكِيمٌ وَاللَّهِ مَا أُرَى أَمْوَالَكُمْ تَسَعُ لِهَذِهِ فَقَالَ لَهُ عَبْدُ اللَّهِ أَفَرَأَيْتَكَ إِنْ كَانَتْ أَلْفَىْ أَلْفٍ وَمِائَتَىْ أَلْفٍ قَالَ مَا أُرَاكُمْ تُطِيقُونَ هَذَا فَإِنْ عَجَزْتُمْ عَنْ شَىْءٍ مِنْهُ فَاسْتَعِينُوا بِي قَالَ وَكَانَ الزُّبَيْرُ اشْتَرَى الْغَابَةَ بِسَبْعِينَ وَمِائَةِ أَلْفٍ فَبَاعَهَا عَبْدُ اللَّهِ بِأَلْفِ أَلْفٍ وَسِتِّمِائَةِ أَلْفٍ ثُمَّ قَامَ فَقَالَ مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ حَقٌّ فَلْيُوَافِنَا بِالْغَابَةِ فَأَتَاهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَكَانَ لَهُ عَلَى الزُّبَيْرِ أَرْبَعُمِائَةِ أَلْفٍ فَقَالَ لِعَبْدِ اللَّهِ إِنْ شِئْتُمْ تَرَكْتُهَا لَكُمْ قَالَ عَبْدُ اللَّهِ لاَ قَالَ فَإِنْ شِئْتُمْ جَعَلْتُمُوهَا فِيمَا تُؤَخِّرُونَ إِنْ أَخَّرْتُمْ فَقَالَ عَبْدُ اللَّهِ لاَ قَالَ قَالَ فَاقْطَعُوا لِي قِطْعَةً فَقَالَ عَبْدُ اللَّهِ لَكَ مِنْ هَا هُنَا إِلَى هَا هُنَا قَالَ فَبَاعَ مِنْهَا فَقَضَى دَيْنَهُ فَأَوْفَاهُ وَبَقِيَ مِنْهَا أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ فَقَدِمَ عَلَى مُعَاوِيَةَ وَعِنْدَهُ عَمْرُو بْنُ عُثْمَانَ وَالْمُنْذِرُ بْنُ الزُّبَيْرِ وَابْنُ زَمْعَةَ فَقَالَ لَهُ مُعَاوِيَةُ كَمْ قُوِّمَتِ الْغَابَةُ قَالَ كُلُّ سَهْمٍ مِائَةَ أَلْفٍ قَالَ كَمْ بَقِيَ قَالَ أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ قَالَ الْمُنْذِرُ بْنُ الزُّبَيْرِ قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ قَالَ عَمْرُو بْنُ عُثْمَانَ قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ وَقَالَ ابْنُ زَمْعَةَ قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ فَقَالَ مُعَاوِيَةُ كَمْ بَقِيَ فَقَالَ سَهْمٌ وَنِصْفٌ قَالَ أَخَذْتُهُ بِخَمْسِينَ وَمِائَةِ أَلْفٍ قَالَ وَبَاعَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ نَصِيبَهُ مِنْ مُعَاوِيَةَ بِسِتِّمِائَةِ أَلْفٍ فَلَمَّا فَرَغَ ابْنُ الزُّبَيْرِ مِنْ قَضَاءِ دَيْنِهِ قَالَ بَنُو الزُّبَيْرِ اقْسِمْ بَيْنَنَا مِيرَاثَنَا قَالَ لاَ وَاللَّهِ لاَ أَقْسِمُ بَيْنَكُمْ حَتَّى أُنَادِيَ بِالْمَوْسِمِ أَرْبَعَ سِنِينَ أَلاَ مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ دَيْنٌ فَلْيَأْتِنَا فَلْنَقْضِهِ قَالَ فَجَعَلَ كَلَّ سَنَةٍ يُنَادِي بِالْمَوْسِمِ فَلَمَّا مَضَى أَرْبَعُ سِنِينَ قَسَمَ بَيْنَهُمْ قَالَ فَكَانَ لِلزُّبَيْرِ أَرْبَعُ نِسْوَةٍ وَرَفَعَ الثُّلُثَ فَأَصَابَ كُلَّ امْرَأَةٍ أَلْفُ أَلْفٍ وَمِائَتَا أَلْفٍ فَجَمِيعُ مَالِهِ خَمْسُونَ أَلْفَ أَلْفٍ وَمِائَتَا أَلْفٍ  

I had been eager to ask ʿUmar about the two ladies from among the wives of the Prophet ﷺ regarding whom Allah said (in the Qur'an saying): If you two (wives of the Prophet ﷺ namely Aisha and Hafsa) turn in repentance to Allah your hearts are indeed so inclined (to oppose what the Prophet ﷺ likes) (66.4), till performed the Hajj along with ʿUmar (and on our way back from Hajj) he went aside (to answer the call of nature) and I also went aside along with him carrying a tumbler of water. When he had answered the call of nature and returned. I poured water on his hands from the tumbler and he performed ablution. I said, "O Chief of the believers! ' Who were the two ladies from among the wives of the Prophet ﷺ to whom Allah said: 'If you two return in repentance (66.4)? He said, "I am astonished at your question, O Ibn ʿAbbas. They were Aisha and Hafsa." Then ʿUmar went on relating the narration and said. "I and an Ansari neighbor of mine from Bani Umaiya bin Zaid who used to live in ʿAwali Al-Medina, used to visit the Prophet ﷺ in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the instructions and orders and when he went, he used to do the same for me. We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back. She said, 'Why do you take it ill that I retort upon you? By Allah, the wives of the Prophet ﷺ retort upon him, and some of them may not speak with him for the whole day till night.' What she said scared me and I said to her, 'Whoever amongst them does so, will be a great loser.' Then I dressed myself and went to Hafsa and asked her, 'Does any of you keep Messenger of Allah ﷺ angry all the day long till night?' She replied in the affirmative. I said, 'She is a ruined losing person (and will never have success)! Doesn't she fear that Allah may get angry for the anger of Messenger of Allah ﷺ and thus she will be ruined? Don't ask Messenger of Allah ﷺ too many things, and don't retort upon him in any case, and don't desert him. Demand from me whatever you like, and don't be tempted to imitate your neighbor (i.e. ʿAisha) in her behavior towards the Prophet), for she (i.e. Aisha) is more beautiful than you, and more beloved to Messenger of Allah ﷺ. In those days it was rumored that Ghassan, (a tribe living in Sham) was getting prepared their horses to invade us. My companion went (to the Prophet ﷺ on the day of his turn, went and returned to us at night and knocked at my door violently, asking whether I was sleeping. I was scared (by the hard knocking) and came out to him. He said that a great thing had happened. I asked him: What is it? Have Ghassan come? He replied that it was worse and more serious than that, and added that Allah's Apostle had divorced all his wives. I said, Hafsa is a ruined loser! I expected that would happen some day.' So I dressed myself and offered the Fajr prayer with the Prophet. Then the Prophet ﷺ entered an upper room and stayed there alone. I went to Hafsa and found her weeping. I asked her, 'Why are you weeping? Didn't I warn you? Have Messenger of Allah ﷺ divorced you all?' She replied, 'I don't know. He is there in the upper room.' I then went out and came to the pulpit and found a group of people around it and some of them were weeping. Then I sat with them for some time, but could not endure the situation. So I went to the upper room where the Prophet ﷺ was and requested to a black slave of his: "Will you get the permission of (Allah's Apostle) for ʿUmar (to enter)? The slave went in, talked to the Prophet ﷺ about it and came out saying, 'I mentioned you to him but he did not reply.' So, I went and sat with the people who were sitting by the pulpit, but I could not bear the situation, so I went to the slave again and said: "Will you get he permission for ʿUmar? He went in and brought the same reply as before. When I was leaving, behold, the slave called me saying, "Messenger of Allah ﷺ has granted you permission." So, I entered upon the Prophet and saw him lying on a mat without wedding on it, and the mat had left its mark on the body of the Prophet, and he was leaning on a leather pillow stuffed with palm fires. I greeted him and while still standing, I said: "Have you divorced your wives?' He raised his eyes to me and replied in the negative. And then while still standing, I said chatting: "Will you heed what I say, 'O Messenger of Allah ﷺ! We, the people of Quraish used to have the upper hand over our women (wives), and when we came to the people whose women had the upper hand over them..." ʿUmar told the whole story (about his wife). "On that the Prophet ﷺ smiled." ʿUmar further said, "I then said, 'I went to Hafsa and said to her: Do not be tempted to imitate your companion (ʿAisha) for she is more beautiful than you and more beloved to the Prophet.' The Prophet ﷺ smiled again. When I saw him smiling, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance but three hides. I said (to Messenger of Allah ﷺ) "Invoke Allah to make your followers prosperous for the Persians and the Byzantines have been made prosperous and given worldly luxuries, though they do not worship Allah?' The Prophet ﷺ was leaning then (and on hearing my speech he sat straight) and said, 'O Ibn Al-Khattab! Do you have any doubt (that the Hereafter is better than this world)? These people have been given rewards of their good deeds in this world only.' I asked the Prophet ﷺ . 'Please ask Allah's forgiveness for me. The Prophet ﷺ did not go to his wives because of the secret which Hafsa had disclosed to ʿAisha, and he said that he would not go to his wives for one month as he was angry with them when Allah admonished him (for his oath that he would not approach Maria). When twenty-nine days had passed, the Prophet ﷺ went to Aisha first of all. She said to him, 'You took an oath that you would not come to us for one month, and today only twenty-nine days have passed, as I have been counting them day by day.' The Prophet ﷺ said, 'The month is also of twenty-nine days.' That month consisted of twenty-nine days. ʿAisha said, 'When the Divine revelation of Choice was revealed, the Prophet ﷺ started with me, saying to me, 'I am telling you something, but you need not hurry to give the reply till you can consult your parents." ʿAisha knew that her parents would not advise her to part with the Prophet ﷺ . The Prophet ﷺ said that Allah had said: 'O Prophet! Say To your wives; If you desire The life of this world And its glitter, ... then come! I will make a provision for you and set you free In a handsome manner. But if you seek Allah And His Apostle, and The Home of the Hereafter, then Verily, Allah has prepared For the good-doers amongst you A great reward.' (33.28) ʿAisha said, 'Am I to consult my parents about this? I indeed prefer Allah, His Apostle, and the Home of the Hereafter.' After that the Prophet ﷺ gave the choice to his other wives and they also gave the same reply as ʿAisha did."  

لَمْ أَزَلْ حَرِيصًا عَلَى أَنْ أَسْأَلَ عُمَرَ ؓ عَنِ الْمَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَيْنِ قَالَ اللَّهُ لَهُمَا {إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا} فَحَجَجْتُ مَعَهُ فَعَدَلَ وَعَدَلْتُ مَعَهُ بِالإِدَاوَةِ فَتَبَرَّزَ حَتَّى جَاءَ فَسَكَبْتُ عَلَى يَدَيْهِ مِنَ الإِدَاوَةِ فَتَوَضَّأَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَنِ الْمَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَانِ قَالَ لَهُمَا {إِنْ تَتُوبَا إِلَى اللَّهِ} فَقَالَ وَاعَجَبِي لَكَ يَا ابْنَ عَبَّاسٍ عَائِشَةُ وَحَفْصَةُ ثُمَّ اسْتَقْبَلَ عُمَرُ الْحَدِيثَ يَسُوقُهُ فَقَالَ إِنِّي كُنْتُ وَجَارٌ لِي مِنَ الأَنْصَارِ فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ وَهْىَ مِنْ عَوَالِي الْمَدِينَةِ وَكُنَّا نَتَنَاوَبُ النُّزُولَ عَلَى النَّبِيِّ ﷺ فَيَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا فَإِذَا نَزَلْتُ جِئْتُهُ مِنْ خَبَرِ ذَلِكَ الْيَوْمِ مِنَ الأَمْرِ وَغَيْرِهِ وَإِذَا نَزَلَ فَعَلَ مِثْلَهُ وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا عَلَى الأَنْصَارِ إِذَا هُمْ قَوْمٌ تَغْلِبُهُمْ نِسَاؤُهُمْ فَطَفِقَ نِسَاؤُنَا يَأْخُذْنَ مِنْ أَدَبِ نِسَاءِ الأَنْصَارِ فَصِحْتُ عَلَى امْرَأَتِي فَرَاجَعَتْنِي فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي فَقَالَتْ وَلِمَ تُنْكِرُ أَنْ أُرَاجِعَكَ فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ ﷺ لَيُرَاجِعْنَهُ وَإِنَّ إِحْدَاهُنَّ لَتَهْجُرُهُ الْيَوْمَ حَتَّى اللَّيْلِ فَأَفْزَعَنِي فَقُلْتُ خَابَتْ مَنْ فَعَلَ مِنْهُنَّ بِعَظِيمٍ ثُمَّ جَمَعْتُ عَلَىَّ ثِيَابِي فَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ أَىْ حَفْصَةُ أَتُغَاضِبُ إِحْدَاكُنَّ رَسُولَ اللَّهِ ﷺ الْيَوْمَ حَتَّى اللَّيْلِ فَقَالَتْ نَعَمْ فَقُلْتُ خَابَتْ وَخَسِرَتْ أَفَتَأْمَنُ أَنْ يَغْضَبَ اللَّهُ لِغَضَبِ رَسُولِهِ ﷺ فَتَهْلِكِينَ لاَ تَسْتَكْثِرِي عَلَى رَسُولِ اللَّهِ ﷺ وَلاَ تُرَاجِعِيهِ فِي شَىْءٍ وَلاَ تَهْجُرِيهِ وَاسْأَلِينِي مَا بَدَا لَكِ وَلاَ يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى رَسُولِ اللَّهِ ﷺ يُرِيدُ عَائِشَةَ وَكُنَّا تَحَدَّثْنَا أَنَّ غَسَّانَ تُنْعِلُ النِّعَالَ لِغَزْوِنَا فَنَزَلَ صَاحِبِي يَوْمَ نَوْبَتِهِ فَرَجَعَ عِشَاءً فَضَرَبَ بَابِي ضَرْبًا شَدِيدًا وَقَالَ أَنَائِمٌ هُوَ فَفَزِعْتُ فَخَرَجْتُ إِلَيْهِ وَقَالَ حَدَثَ أَمْرٌ عَظِيمٌ قُلْتُ مَا هُوَ أَجَاءَتْ غَسَّانُ قَالَ لاَ بَلْ أَعْظَمُ مِنْهُ وَأَطْوَلُ طَلَّقَ رَسُولُ اللَّهِ ﷺ نِسَاءَهُ قَالَ قَدْ خَابَتْ حَفْصَةُ وَخَسِرَتْ كُنْتُ أَظُنُّ أَنَّ هَذَا يُوشِكُ أَنْ يَكُونَ فَجَمَعْتُ عَلَىَّ ثِيَابِي فَصَلَّيْتُ صَلاَةَ الْفَجْرِ مَعَ النَّبِيِّ ﷺ فَدَخَلَ مَشْرُبَةً لَهُ فَاعْتَزَلَ فِيهَا فَدَخَلْتُ عَلَى حَفْصَةَ فَإِذَا هِيَ تَبْكِي قُلْتُ مَا يُبْكِيكِ أَوَلَمْ أَكُنْ حَذَّرْتُكِ أَطَلَّقَكُنَّ رَسُولُ اللَّهِ ﷺ قَالَتْ لاَ أَدْرِي هُوَ ذَا فِي الْمَشْرُبَةِ فَخَرَجْتُ فَجِئْتُ الْمِنْبَرَ فَإِذَا حَوْلَهُ رَهْطٌ يَبْكِي بَعْضُهُمْ فَجَلَسْتُ مَعَهُمْ قَلِيلاً ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ الْمَشْرُبَةَ الَّتِي هُوَ فِيهَا فَقُلْتُ لِغُلاَمٍ لَهُ أَسْوَدَ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ فَكَلَّمَ النَّبِيَّ ﷺ ثُمَّ خَرَجَ فَقَالَ ذَكَرْتُكَ لَهُ فَصَمَتَ فَانْصَرَفْتُ حَتَّى جَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ الْمِنْبَرِ ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ فَذَكَرَ مِثْلَهُ فَجَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ الْمِنْبَرِ ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ الْغُلاَمَ فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ فَذَكَرَ مِثْلَهُ فَلَمَّا وَلَّيْتُ مُنْصَرِفًا فَإِذَا الْغُلاَمُ يَدْعُونِي قَالَ أَذِنَ لَكَ رَسُولُ اللَّهِ ﷺ فَدَخَلْتُ عَلَيْهِ فَإِذَا هُوَ مُضْطَجِعٌ عَلَى رِمَالِ حَصِيرٍ لَيْسَ بَيْنَهُ وَبَيْنَهُ فِرَاشٌ قَدْ أَثَّرَ الرِّمَالُ بِجَنْبِهِ مُتَّكِئٌ عَلَى وِسَادَةٍ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ فَسَلَّمْتُ عَلَيْهِ ثُمَّ قُلْتُ وَأَنَا قَائِمٌ طَلَّقْتَ نِسَاءَكَ فَرَفَعَ بَصَرَهُ إِلَىَّ فَقَالَ لاَ ثُمَّ قُلْتُ وَأَنَا قَائِمٌ أَسْتَأْنِسُ يَا رَسُولَ اللَّهِ لَوْ رَأَيْتَنِي وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا عَلَى قَوْمٍ تَغْلِبُهُمْ نِسَاؤُهُمْ فَذَكَرَهُ فَتَبَسَّمَ النَّبِيُّ ﷺ ثُمَّ قُلْتُ لَوْ رَأَيْتَنِي وَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ لاَ يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى النَّبِيِّ ﷺ يُرِيدُ عَائِشَةَ فَتَبَسَّمَ أُخْرَى فَجَلَسْتُ حِينَ رَأَيْتُهُ تَبَسَّمَ ثُمَّ رَفَعْتُ بَصَرِي فِي بَيْتِهِ فَوَاللَّهِ مَا رَأَيْتُ فِيهِ شَيْئًا يَرُدُّ الْبَصَرَ غَيْرَ أَهَبَةٍ ثَلاَثَةٍ فَقُلْتُ ادْعُ اللَّهَ فَلْيُوَسِّعْ عَلَى أُمَّتِكَ فَإِنَّ فَارِسَ وَالرُّومَ وُسِّعَ عَلَيْهِمْ وَأُعْطُوا الدُّنْيَا وَهُمْ لاَ يَعْبُدُونَ اللَّهَ وَكَانَ مُتَّكِئًا فَقَالَ أَوَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا فَقُلْتُ يَا رَسُولَ اللَّهِ اسْتَغْفِرْ لِي فَاعْتَزَلَ النَّبِيُّ ﷺ مِنْ أَجْلِ ذَلِكَ الْحَدِيثِ حِينَ أَفْشَتْهُ حَفْصَةُ إِلَى عَائِشَةَ وَكَانَ قَدْ قَالَ مَا أَنَا بِدَاخِلٍ عَلَيْهِنَّ شَهْرًا مِنْ شِدَّةِ مَوْجَدَتِهِ عَلَيْهِنَّ حِينَ عَاتَبَهُ اللَّهُ فَلَمَّا مَضَتْ تِسْعٌ وَعِشْرُونَ دَخَلَ عَلَى عَائِشَةَ فَبَدَأَ بِهَا فَقَالَتْ لَهُ عَائِشَةُ إِنَّكَ أَقْسَمْتَ أَنْ لاَ تَدْخُلَ عَلَيْنَا شَهْرًا وَإِنَّا أَصْبَحْنَا لِتِسْعٍ وَعِشْرِينَ لَيْلَةً أَعُدُّهَا عَدًّا فَقَالَ النَّبِيُّ ﷺ الشَّهْرُ تِسْعٌ وَعِشْرُونَ وَكَانَ ذَلِكَ الشَّهْرُ تِسْعٌ وَعِشْرُونَ قَالَتْ عَائِشَةُ فَأُنْزِلَتْ آيَةُ التَّخْيِيرِ فَبَدَأَ بِي أَوَّلَ امْرَأَةٍ فَقَالَ إِنِّي ذَاكِرٌ لَكِ أَمْرًا وَلاَ عَلَيْكِ أَنْ لاَ تَعْجَلِي حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ قَالَتْ قَدْ أَعْلَمُ أَنَّ أَبَوَىَّ لَمْ يَكُونَا يَأْمُرَانِي بِفِرَاقِكَ ثُمَّ قَالَ إِنَّ اللَّهَ قَالَ {يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ} إِلَى قَوْلِهِ { عَظِيمًا} قُلْتُ أَفِي هَذَا أَسْتَأْمِرُ أَبَوَىَّ فَإِنِّي أُرِيدُ اللَّهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ ثُمَّ خَيَّرَ نِسَاءَهُ فَقُلْنَ مِثْلَ مَا قَالَتْ عَائِشَةُ  

Messenger of Allah ﷺ wrote to Caesar and invited him to Islam and sent him his letter with Dihya Al-Kalbi whom Messenger of Allah ﷺ ordered to hand it over to the Governor of Busra who would forward it to Caesar. Caesar as a sign of gratitude to Allah, had walked from Hims to Ilya (i.e. Jerusalem) when Allah had granted Him victory over the Persian forces. So, when the letter of Messenger of Allah ﷺ reached Caesar, he said after reading it, 'Seek for me any one of his people! (Arabs of Quraish tribe) if present here, in order to ask him about Messenger of Allah ﷺ. At that time Abu Sufyan bin Harb was in Sham with some men from Quraish who had come (to Sham) as merchants during the truce that had been concluded between Messenger of Allah ﷺ; and the infidels of Quraish. Abu Sufyan said, Caesar's messenger found us somewhere in Sham so he took me and my companions to Ilya and we were admitted into Ceasar's court to find him sitting in his royal court wearing a crown and surrounded by the senior dignitaries of the Byzantine. He said to his translator. 'Ask them who amongst them is a close relation to the man who claims to be a prophet." Abu Sufyan added, "I replied, 'I am the nearest relative to him.' He asked, 'What degree of relationship do you have with him?' I replied, 'He is my cousin,' and there was none of Bani Abu Manaf in the caravan except myself. Caesar said, 'Let him come nearer.' He then ordered that my companions stand behind me near my shoulder and said to his translator, 'Tell his companions that I am going to ask this man about the man who claims to be a prophet. If he tells a lie, they should contradict him immediately." Abu Sufyan added, "By Allah! Had it not been shameful that my companions label me a liar, I would not have spoken the truth about him when he asked me. But I considered it shameful to be called a liar by my companions. So I told the truth. He then said to his translator, 'Ask him what kind of family does he belong to.' I replied, 'He belongs to a noble family amongst us.' He said, 'Have anybody else amongst you ever claimed the same before him? 'I replied, 'No.' He said, 'Had you ever blamed him for telling lies before he claimed what he claimed? ' I replied, 'No.' He said, 'Was anybody amongst his ancestors a king?' I replied, 'No.' He said, "Do the noble or the poor follow him?' I replied, 'It is the poor who follow him.' He said, 'Are they increasing or decreasing (day by day)?' I replied,' They are increasing.' He said, 'Does anybody amongst those who embrace his (the Prophet's) Religion become displeased and then discard his Religion?'. I replied, 'No. ' He said, 'Does he break his promises? I replied, 'No, but we are now at truce with him and we are afraid that he may betray us." Abu Sufyan added, "Other than the last sentence, I could not say anything against him. Caesar then asked, 'Have you ever had a war with him?' I replied, 'Yes.' He said, 'What was the outcome of your battles with him?' I replied, 'The result was unstable; sometimes he was victorious and sometimes we.' He said, 'What does he order you to do?' I said, 'He tells us to worship Allah alone, and not to worship others along with Him, and to leave all that our fore-fathers used to worship. He orders us to pray, give in charity, be chaste, keep promises and return what is entrusted to us.' When I had said that, Caesar said to his translator, 'Say to him: I ask you about his lineage and your reply was that he belonged to a noble family. In fact, all the apostles came from the noblest lineage of their nations. Then I questioned you whether anybody else amongst you had claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following a claim that had been said before him. When I asked you whether he was ever blamed for telling lies, your reply was in the negative, so I took it for granted that a person who did not tell a lie about (others) the people could never tell a lie about Allah. Then I asked you whether any of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. When I asked you whether the rich or the poor people followed him, you replied that it was the poor who followed him. In fact, such are the followers of the apostles. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing. In fact, this is the result of true faith till it is complete (in all respects). I asked you whether there was anybody who, after embracing his religion, became displeased and discarded his religion; your reply was in the negative. In fact, this is the sign of true faith, for when its cheerfulness enters and mixes in the hearts completely, nobody will be displeased with it. I asked you whether he had ever broken his promise. You replied in the negative. And such are the apostles; they never break their promises. When I asked you whether you fought with him and he fought with you, you replied that he did, and that sometimes he was victorious and sometimes you. Indeed, such are the apostles; they are put to trials and the final victory is always theirs. Then I asked you what he ordered you. You replied that he ordered you to worship Allah alone and not to worship others along with Him, to leave all that your fore-fathers used to worship, to offer prayers, to speak the truth, to be chaste, to keep promises, and to return what is entrusted to you. These are really the qualities of a prophet who, I knew (from the previous Scriptures) would appear, but I did not know that he would be from amongst you. If what you say should be true, he will very soon occupy the earth under my feet, and if I knew that I would reach him definitely, I would go immediately to meet Him; and were I with him, then I would certainly wash his feet.' " Abu Sufyan added, "Caesar then asked for the letter of Messenger of Allah ﷺ and it was read. Its contents were: "In the name of Allah, the most Beneficent, the most Merciful (This letter is) from Muhammad, the slave of Allah, and His Apostle, to Heraculius, the Ruler of the Byzantine. Peace be upon the followers of guidance. Now then, I invite you to Islam (i.e. surrender to Allah), embrace Islam and you will be safe; embrace Islam and Allah will bestow on you a double reward. But if you reject this invitation of Islam, you shall be responsible for misguiding the tillers (i.e. your nation). O people of the Scriptures! Come to a word common to you and us and you, that we worship. None but Allah, and that we associate nothing in worship with Him; and that none of us shall take others as Lords besides Allah. Then if they turn away, say: Bear witness that we are (they who have surrendered (unto Him)..(3.64) Abu Sufyan added, "When Heraclius had finished his speech, there was a great hue and cry caused by the Byzantine Royalties surrounding him, and there was so much noise that I did not understand what they said. So, we were turned out of the court. When I went out with my companions and we were alone, I said to them, 'Verily, Ibn Abi Kabsha's (i.e. the Prophet's) affair has gained power. This is the King of Bani Al-Asfar fearing him." Abu Sufyan added, "By Allah, I remained low and was sure that his religion would be victorious till Allah converted me to Islam, though I disliked it."  

أَنَّهُ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ ﷺ كَتَبَ إِلَى قَيْصَرَ يَدْعُوهُ إِلَى الإِسْلاَمِ وَبَعَثَ بِكِتَابِهِ إِلَيْهِ مَعَ دِحْيَةَ الْكَلْبِيِّ وَأَمَرَهُ رَسُولُ اللَّهِ ﷺ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ بُصْرَى لِيَدْفَعَهُ إِلَى قَيْصَرَ وَكَانَ قَيْصَرُ لَمَّا كَشَفَ اللَّهُ عَنْهُ جُنُودَ فَارِسَ مَشَى مِنْ حِمْصَ إِلَى إِيلِيَاءَ شُكْرًا لِمَا أَبْلاَهُ اللَّهُ فَلَمَّا جَاءَ قَيْصَرَ كِتَابُ رَسُولِ اللَّهِ ﷺ قَالَ حِينَ قَرَأَهُ الْتَمِسُوا لِي هَا هُنَا أَحَدًا مِنْ قَوْمِهِ لأَسْأَلَهُمْ عَنْ رَسُولِ اللَّهِ ﷺ قَالَ ابْنُ عَبَّاسٍ فَأَخْبَرَنِي أَبُو سُفْيَانَ أَنَّهُ كَانَ بِالشَّأْمِ فِي رِجَالٍ مِنْ قُرَيْشٍ قَدِمُوا تِجَارًا فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ كُفَّارِ قُرَيْشٍ قَالَ أَبُو سُفْيَانَ فَوَجَدَنَا رَسُولُ قَيْصَرَ بِبَعْضِ الشَّأْمِ فَانْطَلَقَ بِي وَبِأَصْحَابِي حَتَّى قَدِمْنَا إِيلِيَاءَ فَأُدْخِلْنَا عَلَيْهِ فَإِذَا هُوَ جَالِسٌ فِي مَجْلِسِ مُلْكِهِ وَعَلَيْهِ التَّاجُ وَإِذَا حَوْلَهُ عُظَمَاءُ الرُّومِ فَقَالَ لِتُرْجُمَانِهِ سَلْهُمْ أَيُّهُمْ أَقْرَبُ نَسَبًا إِلَى هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ قَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا أَقْرَبُهُمْ نَسَبًا قَالَ مَا قَرَابَةُ مَا بَيْنَكَ وَبَيْنَهُ فَقُلْتُ هُوَ ابْنُ عَمِّي وَلَيْسَ فِي الرَّكْبِ يَوْمَئِذٍ أَحَدٌ مِنْ بَنِي عَبْدِ مَنَافٍ غَيْرِي فَقَالَ قَيْصَرُ أَدْنُوهُ وَأَمَرَ بِأَصْحَابِي فَجُعِلُوا خَلْفَ ظَهْرِي عِنْدَ كَتِفِي ثُمَّ قَالَ لِتُرْجُمَانِهِ قُلْ لأَصْحَابِهِ إِنِّي سَائِلٌ هَذَا الرَّجُلَ عَنِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ كَذَبَ فَكَذِّبُوهُ قَالَ أَبُو سُفْيَانَ وَاللَّهِ لَوْلاَ الْحَيَاءُ يَوْمَئِذٍ مِنْ أَنْ يَأْثُرَ أَصْحَابِي عَنِّي الْكَذِبَ لَكَذَبْتُهُ حِينَ سَأَلَنِي عَنْهُ وَلَكِنِّي اسْتَحْيَيْتُ أَنْ يَأْثُرُوا الْكَذِبَ عَنِّي فَصَدَقْتُهُ ثُمَّ قَالَ لِتُرْجُمَانِهِ قُلْ لَهُ كَيْفَ نَسَبُ هَذَا الرَّجُلِ فِيكُمْ قُلْتُ هُوَ فِينَا ذُو نَسَبٍ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ مِنْكُمْ قَبْلَهُ قُلْتُ لاَ فَقَالَ كُنْتُمْ تَتَّهِمُونَهُ عَلَى الْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ قُلْتُ لاَ قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ قُلْتُ لاَ قَالَ فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ قُلْتُ بَلْ ضُعَفَاؤُهُمْ قَالَ فَيَزِيدُونَ أَوْ يَنْقُصُونَ قُلْتُ بَلْ يَزِيدُونَ قَالَ فَهَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ قُلْتُ لاَ قَالَ فَهَلْ يَغْدِرُ قُلْتُ لاَ وَنَحْنُ الآنَ مِنْهُ فِي مُدَّةٍ نَحْنُ نَخَافُ أَنْ يَغْدِرَ قَالَ أَبُو سُفْيَانَ وَلَمْ يُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا أَنْتَقِصُهُ بِهِ لاَ أَخَافُ أَنْ تُؤْثَرَ عَنِّي غَيْرُهَا قَالَ فَهَلْ قَاتَلْتُمُوهُ أَوْ قَاتَلَكُمْ قُلْتُ نَعَمْ قَالَ فَكَيْفَ كَانَتْ حَرْبُهُ وَحَرْبُكُمْ قُلْتُ كَانَتْ دُوَلاً وَسِجَالاً يُدَالُ عَلَيْنَا الْمَرَّةَ وَنُدَالُ عَلَيْهِ الأُخْرَى قَالَ فَمَاذَا يَأْمُرُكُمْ قَالَ يَأْمُرُنَا أَنْ نَعْبُدَ اللَّهَ وَحْدَهُ لاَ نُشْرِكُ بِهِ شَيْئًا وَيَنْهَانَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا وَيَأْمُرُنَا بِالصَّلاَةِ وَالصَّدَقَةِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الأَمَانَةِ فَقَالَ لِتُرْجُمَانِهِ حِينَ قُلْتُ ذَلِكَ لَهُ قُلْ لَهُ إِنِّي سَأَلْتُكَ عَنْ نَسَبِهِ فِيكُمْ فَزَعَمْتَ أَنَّهُ ذُو نَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا الْقَوْلَ قَبْلَهُ فَزَعَمْتَ أَنْ لاَ فَقُلْتُ لَوْ كَانَ أَحَدٌ مِنْكُمْ قَالَ هَذَا الْقَوْلَ قَبْلَهُ قُلْتُ رَجُلٌ يَأْتَمُّ بِقَوْلٍ قَدْ قِيلَ قَبْلَهُ وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَزَعَمْتَ أَنْ لاَ فَعَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللَّهِ وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ فَزَعَمْتَ أَنْ لاَ فَقُلْتُ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ أَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ فَزَعَمْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ وَهُمْ أَتْبَاعُ الرُّسُلِ وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَوْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ فَزَعَمْتَ أَنْ لاَ فَكَذَلِكَ الإِيمَانُ حِينَ تَخْلِطُ بَشَاشَتُهُ الْقُلُوبَ لاَ يَسْخَطُهُ أَحَدٌ وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنْ لاَ وَكَذَلِكَ الرُّسُلُ لاَ يَغْدِرُونَ وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ فَزَعَمْتَ أَنْ قَدْ فَعَلَ وَأَنَّ حَرْبَكُمْ وَحَرْبَهُ تَكُونُ دُوَلاً وَيُدَالُ عَلَيْكُمُ الْمَرَّةَ وَتُدَالُونَ عَلَيْهِ الأُخْرَى وَكَذَلِكَ الرُّسُلُ تُبْتَلَى وَتَكُونُ لَهَا الْعَاقِبَةُ وَسَأَلْتُكَ بِمَاذَا يَأْمُرُكُمْ فَزَعَمْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللَّهَ وَلاَ تُشْرِكُوا بِهِ شَيْئًا وَيَنْهَاكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ وَيَأْمُرُكُمْ بِالصَّلاَةِ وَالصِّدْقِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الأَمَانَةِ قَالَ وَهَذِهِ صِفَةُ النَّبِيِّ قَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَكِنْ لَمْ أَظُنَّ أَنَّهُ مِنْكُمْ وَإِنْ يَكُ مَا قُلْتَ حَقًّا فَيُوشِكُ أَنْ يَمْلِكَ مَوْضِعَ قَدَمَىَّ هَاتَيْنِ وَلَوْ أَرْجُو أَنْ أَخْلُصَ إِلَيْهِ لَتَجَشَّمْتُ لُقِيَّهُ وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ قَدَمَيْهِ قَالَ أَبُو سُفْيَانَ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ ﷺ فَقُرِئَ فَإِذَا فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلاَمٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ فَإِنْ تَوَلَّيْتَ فَعَلَيْكَ إِثْمُ الأَرِيسِيِّينَ وَ{يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ} قَالَ أَبُو سُفْيَانَ فَلَمَّا أَنْ قَضَى مَقَالَتَهُ عَلَتْ أَصْوَاتُ الَّذِينَ حَوْلَهُ مِنْ عُظَمَاءِ الرُّومِ وَكَثُرَ لَغَطُهُمْ فَلاَ أَدْرِي مَاذَا قَالُوا وَأُمِرَ بِنَا فَأُخْرِجْنَا فَلَمَّا أَنْ خَرَجْتُ مَعَ أَصْحَابِي وَخَلَوْتُ بِهِمْ قُلْتُ لَهُمْ لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ هَذَا مَلِكُ بَنِي الأَصْفَرِ يَخَافُهُ قَالَ أَبُو سُفْيَانَ وَاللَّهِ مَا زِلْتُ ذَلِيلاً مُسْتَيْقِنًا بِأَنَّ أَمْرَهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ قَلْبِي الإِسْلاَمَ وَأَنَا كَارِهٌ  

I had been eager to ask ʿUmar bin Al-Khattab about the two ladies from among the wives of the Prophet regarding whom Allah said 'If you two (wives of the Prophet ﷺ namely Aisha and Hafsa) turn in repentance to Allah, your hearts are indeed so inclined (to oppose what the Prophet ﷺ likes). (66.4) till ʿUmar performed the Hajj and I too, performed the Hajj along with him. (On the way) ʿUmar went aside to answer the call of nature, and I also went aside along with him carrying a tumbler full of water, and when ʿUmar had finished answering the call of nature, I poured water over his hands and he performed the ablution. Then I said to him, "O chief of the Believers! Who were the two ladies from among the wives of the Prophet ﷺ regarding whom Allah said: 'If you two (wives of the Prophet) turn in repentance to Allah your hearts are indeed so inclined (to oppose what the Prophet ﷺ likes)?" (66.4) He said, "I am astonished at your question, O Ibn ʿAbbas. They were ʿAisha and Hafsa." Then ʿUmar went on narrating the Hadith and said, "I and an Ansari neighbor of mine from Bani Umaiyya bin Zaid who used to live in ʿAwali-al-Medina, used to visit the Prophet ﷺ in turn. He used to go one day and I another day. When I went, I would bring him the news of what had happened that day regarding the Divine Inspiration and other things, and when he went, he used to do the same for me. We, the people of Quraish used to have the upper hand over our wives, but when we came to the Ansar, we found that their women had the upper hand over their men, so our women also started learning the ways of the Ansari women. I shouted at my wife and she retorted against me and I disliked that she should answer me back. She said to me, 'Why are you so surprised at my answering you back? By Allah, the wives of the Prophet answer him back and some of them may leave (does not speak to) him throughout the day till the night.' The (talk) scared me and I said to her, 'Whoever has done so will be ruined!' Then I proceeded after dressing myself, and entered upon Hafsa and said to her, 'Does anyone of you keep the Prophet ﷺ angry till night?' She said, 'Yes.' I said, 'You are a ruined losing person! Don't you fear that Allah may get angry for the anger of Messenger of Allah ﷺ and thus you will be ruined? So do not ask more from the Prophet ﷺ and do not answer him back and do not give up talking to him. Ask me whatever you need and do not be tempted to imitate your neighbor (i.e., ʿAisha) in her manners for she is more charming than you and more beloved to the Prophet ﷺ ." ʿUmar added,"At that time a talk was circulating among us that (the tribe of) Ghassan were preparing their horses to invade us. My Ansari companion, on the day of his turn, went (to the town) and returned to us at night and knocked at my door violently and asked if I was there. I became horrified and came out to him. He said, 'Today a great thing has happened.' I asked, 'What is it? Have (the people of) Ghassan come?' He said, 'No, but (What has happened) is greater and more horrifying than that: Messenger of Allah ﷺ; has divorced his wives. ʿUmar added, "The Prophet ﷺ kept away from his wives and I said "Hafsa is a ruined loser.' I had already thought that most probably this (divorce) would happen in the near future. So I dressed myself and offered the morning prayer with the Prophet ﷺ and then the Prophet; entered an upper room and stayed there in seclusion. I entered upon Hafsa and saw her weeping. I asked, 'What makes you weep? Did I not warn you about that? Did the Prophet ﷺ divorce you all?' She said, 'I do not know. There he is retired alone in the upper room.' I came out and sat near the pulpit and saw a group of people sitting around it and some of them were weeping. I sat with them for a while but could not endure the situation, so I went to the upper room where the Prophet; was and said to a black slave of his, 'Will you get the permission (of the Prophet ﷺ ) for ʿUmar (to enter)?' The slave went in, talked to the Prophet ﷺ about it and then returned saying, 'I have spoken to the Prophet ﷺ and mentioned you but he kept quiet.' Then I returned and sat with the group of people sitting near the pulpit. but I could not bear the situation and once again I said to the slave, 'Will you get the permission for ʿUmar?' He went in and returned saying, 'I mentioned you to him but he kept quiet.' So I returned again and sat with the group of people sitting near the pulpit, but I could not bear the situation, and so I went to the slave and said, 'Will you get the permission for ʿUmar?' He went in and returned to me saying, 'I mentioned you to him but he kept quiet.' When I was leaving, behold! The slave called me, saying, 'The Prophet ﷺ has given you permission.' Then I entered upon Messenger of Allah ﷺ and saw him Lying on a bed made of stalks of date palm leaves and there was no bedding between it and him. The stalks left marks on his side and he was leaning on a leather pillow stuffed with date-palm fires. I greeted him and while still standing I said, 'O Allah's Apostle! Have you divorced your wives?' He looked at me and said, 'No.' I said, 'Allah Akbar!' And then, while still standing, I said chatting, 'Will you heed what I say, O Messenger of Allah ﷺ? We, the people of Quraish used to have power over our women, but when we arrived at Medina we found that the men (here) were overpowered by their women.' The Prophet ﷺ smiled and then I said to him, 'Will you heed what I say, O Messenger of Allah ﷺ? I entered upon Hafsa and said to her, "Do not be tempted to imitate your companion (ʿAisha), for she is more charming than you and more beloved to the Prophet.' " The Prophet ﷺ smiled for a second time. When I saw him smiling, I sat down. Then I looked around his house, and by Allah, I could not see anything of importance in his house except three hides, so I said, 'O Messenger of Allah ﷺ! Invoke Allah to make your followers rich, for the Persians and the Romans have been made prosperous and they have been given (the pleasures of the world), although they do not worship Allah.' Thereupon the Prophet ﷺ sat up as he was reclining. and said, 'Are you of such an opinion, O the son of Al-Khattab? These are the people who have received the rewards for their good deeds in this world.' I said, 'O Messenger of Allah ﷺ! Ask Allah to forgive me.' Then the Prophet ﷺ kept away from his wives for twenty-nine days because of the story which Hafsa had disclosed to ʿAisha. The Prophet ﷺ had said, 'I will not enter upon them (my wives) for one month,' because of his anger towards them, when Allah had admonished him. So, when twenty nine days had passed, the Prophet ﷺ first entered upon ʿAisha. ʿAisha said to him, 'O Messenger of Allah ﷺ! You had sworn that you would not enter upon us for one month, but now only twenty-nine days have passed, for I have been counting them one by one.' The Prophet ﷺ said, 'The (present) month is of twenty nine days.' ʿAisha added, 'Then Allah revealed the Verses of the option. (2) And out of all his-wives he asked me first, and I chose him.' Then he gave option to his other wives and they said what ʿAisha had said . " (1) The Prophet, ' had decided to abstain from eating a certain kind of food because of a certain event, so Allah blamed him for doing so. Some of his wives were the cause of him taking that decision, therefore he deserted them for one month. See Qur'an: (66.4)  

لَمْ أَزَلْ حَرِيصًا أَنْ أَسْأَلَ عُمَرَ بْنَ الْخَطَّابِ عَنِ الْمَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَيْنِ قَالَ اللَّهُ تَعَالَى {إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا} حَتَّى حَجَّ وَحَجَجْتُ مَعَهُ وَعَدَلَ وَعَدَلْتُ مَعَهُ بِإِدَاوَةٍ فَتَبَرَّزَ ثُمَّ جَاءَ فَسَكَبْتُ عَلَى يَدَيْهِ مِنْهَا فَتَوَضَّأَ فَقُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ مَنِ الْمَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَانِ قَالَ اللَّهُ تَعَالَى {إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا} قَالَ وَاعَجَبًا لَكَ يَا ابْنَ عَبَّاسٍ هُمَا عَائِشَةُ وَحَفْصَةُ ثُمَّ اسْتَقْبَلَ عُمَرُ الْحَدِيثَ يَسُوقُهُ قَالَ كُنْتُ أَنَا وَجَارٌ لِي مِنَ الأَنْصَارِ فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ وَهُمْ مِنْ عَوَالِي الْمَدِينَةِ وَكُنَّا نَتَنَاوَبُ النُّزُولَ عَلَى النَّبِيِّ ﷺ فَيَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا فَإِذَا نَزَلْتُ جِئْتُهُ بِمَا حَدَثَ مِنْ خَبَرِ ذَلِكَ الْيَوْمِ مِنَ الْوَحْىِ أَوْ غَيْرِهِ وَإِذَا نَزَلَ فَعَلَ مِثْلَ ذَلِكَ وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا عَلَى الأَنْصَارِ إِذَا قَوْمٌ تَغْلِبُهُمْ نِسَاؤُهُمْ فَطَفِقَ نِسَاؤُنَا يَأْخُذْنَ مِنْ أَدَبِ نِسَاءِ الأَنْصَارِ فَصَخِبْتُ عَلَى امْرَأَتِي فَرَاجَعَتْنِي فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي قَالَتْ وَلِمَ تُنْكِرُ أَنْ أُرَاجِعَكَ فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ ﷺ لَيُرَاجِعْنَهُ وَإِنَّ إِحْدَاهُنَّ لَتَهْجُرُهُ الْيَوْمَ حَتَّى اللَّيْلِ فَأَفْزَعَنِي ذَلِكَ وَقُلْتُ لَهَا وَقَدْ خَابَ مَنْ فَعَلَ ذَلِكَ مِنْهُنَّ ثُمَّ جَمَعْتُ عَلَىَّ ثِيَابِي فَنَزَلْتُ فَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ لَهَا أَىْ حَفْصَةُ أَتُغَاضِبُ إِحْدَاكُنَّ النَّبِيَّ ﷺ الْيَوْمَ حَتَّى اللَّيْلِ قَالَتْ نَعَمْ فَقُلْتُ قَدْ خِبْتِ وَخَسِرْتِ أَفَتَأْمَنِينَ أَنْ يَغْضَبَ اللَّهُ لِغَضَبِ رَسُولِهِ ﷺ فَتَهْلِكِي لاَ تَسْتَكْثِرِي النَّبِيَّ ﷺ وَلاَ تُرَاجِعِيهِ فِي شَىْءٍ وَلاَ تَهْجُرِيهِ وَسَلِينِي مَا بَدَا لَكِ وَلاَ يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى النَّبِيِّ ﷺ يُرِيدُ عَائِشَةَ قَالَ عُمَرُ وَكُنَّا قَدْ تَحَدَّثْنَا أَنَّ غَسَّانَ تُنْعِلُ الْخَيْلَ لِغَزْوِنَا فَنَزَلَ صَاحِبِي الأَنْصَارِيُّ يَوْمَ نَوْبَتِهِ فَرَجَعَ إِلَيْنَا عِشَاءً فَضَرَبَ بَابِي ضَرْبًا شَدِيدًا وَقَالَ أَثَمَّ هُوَ فَفَزِعْتُ فَخَرَجْتُ إِلَيْهِ فَقَالَ قَدْ حَدَثَ الْيَوْمَ أَمْرٌ عَظِيمٌ قُلْتُ مَا هُوَ أَجَاءَ غَسَّانُ قَالَ لاَ بَلْ أَعْظَمُ مِنْ ذَلِكَ وَأَهْوَلُ طَلَّقَ النَّبِيُّ ﷺ نِسَاءَهُ فَقُلْتُ خَابَتْ حَفْصَةُ وَخَسِرَتْ قَدْ كُنْتُ أَظُنُّ هَذَا يُوشِكُ أَنْ يَكُونَ فَجَمَعْتُ عَلَىَّ ثِيَابِي فَصَلَّيْتُ صَلاَةَ الْفَجْرِ مَعَ النَّبِيِّ ﷺ فَدَخَلَ النَّبِيُّ ﷺ مَشْرُبَةً لَهُ فَاعْتَزَلَ فِيهَا وَدَخَلْتُ عَلَى حَفْصَةَ فَإِذَا هِيَ تَبْكِي فَقُلْتُ مَا يُبْكِيكِ أَلَمْ أَكُنْ حَذَّرْتُكِ هَذَا أَطَلَّقَكُنَّ النَّبِيُّ ﷺ قَالَتْ لاَ أَدْرِي هَا هُوَ ذَا مُعْتَزِلٌ فِي الْمَشْرُبَةِ فَخَرَجْتُ فَجِئْتُ إِلَى الْمِنْبَرِ فَإِذَا حَوْلَهُ رَهْطٌ يَبْكِي بَعْضُهُمْ فَجَلَسْتُ مَعَهُمْ قَلِيلاً ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ الْمَشْرُبَةَ الَّتِي فِيهَا النَّبِيُّ ﷺ فَقُلْتُ لِغُلاَمٍ لَهُ أَسْوَدَ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ الْغُلاَمُ فَكَلَّمَ النَّبِيَّ ﷺ ثُمَّ رَجَعَ فَقَالَ كَلَّمْتُ النَّبِيَّ ﷺ وَذَكَرْتُكَ لَهُ فَصَمَتَ فَانْصَرَفْتُ حَتَّى جَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ الْمِنْبَرِ ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ فَقُلْتُ لِلْغُلاَمِ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ ثُمَّ رَجَعَ فَقَالَ قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ فَرَجَعْتُ فَجَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ الْمِنْبَرِ ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ الْغُلاَمَ فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ ثُمَّ رَجَعَ إِلَىَّ فَقَالَ قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ فَلَمَّا وَلَّيْتُ مُنْصَرِفًا قَالَ إِذَا الْغُلاَمُ يَدْعُونِي فَقَالَ قَدْ أَذِنَ لَكَ النَّبِيُّ ﷺ فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ ﷺ فَإِذَا هُوَ مُضْطَجِعٌ عَلَى رِمَالِ حَصِيرٍ لَيْسَ بَيْنَهُ وَبَيْنَهُ فِرَاشٌ قَدْ أَثَّرَ الرِّمَالُ بِجَنْبِهِ مُتَّكِئًا عَلَى وِسَادَةٍ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ فَسَلَّمْتُ عَلَيْهِ ثُمَّ قُلْتُ وَأَنَا قَائِمٌ يَا رَسُولَ اللَّهِ أَطَلَّقْتَ نِسَاءَكَ فَرَفَعَ إِلَىَّ بَصَرَهُ فَقَالَ لاَ فَقُلْتُ اللَّهُ أَكْبَرُ ثُمَّ قُلْتُ وَأَنَا قَائِمٌ أَسْتَأْنِسُ يَا رَسُولَ اللَّهِ لَوْ رَأَيْتَنِي وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ إِذَا قَوْمٌ تَغْلِبُهُمْ نِسَاؤُهُمْ فَتَبَسَّمَ النَّبِيُّ ﷺ ثُمَّ قُلْتُ يَا رَسُولَ اللَّهِ لَوْ رَأَيْتَنِي وَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ لَهَا لاَ يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى النَّبِيِّ ﷺ يُرِيدُ عَائِشَةَ فَتَبَسَّمَ النَّبِيُّ ﷺ تَبَسُّمَةً أُخْرَى فَجَلَسْتُ حِينَ رَأَيْتُهُ تَبَسَّمَ فَرَفَعْتُ بَصَرِي فِي بَيْتِهِ فَوَاللَّهِ مَا رَأَيْتُ فِي بَيْتِهِ شَيْئًا يَرُدُّ الْبَصَرَ غَيْرَ أَهَبَةٍ ثَلاَثَةٍ فَقُلْتُ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ فَلْيُوَسِّعْ عَلَى أُمَّتِكَ فَإِنَّ فَارِسًا وَالرُّومَ قَدْ وُسِّعَ عَلَيْهِمْ وَأُعْطُوا الدُّنْيَا وَهُمْ لاَ يَعْبُدُونَ اللَّهَ فَجَلَسَ النَّبِيُّ ﷺ وَكَانَ مُتَّكِئًا فَقَالَ أَوَفِي هَذَا أَنْتَ يَا ابْنَ الْخَطَّابِ إِنَّ أُولَئِكَ قَوْمٌ عُجِّلُوا طَيِّبَاتِهِمْ فِي الْحَيَاةِ الدُّنْيَا فَقُلْتُ يَا رَسُولَ اللَّهِ اسْتَغْفِرْ لِي فَاعْتَزَلَ النَّبِيُّ ﷺ نِسَاءَهُ مِنْ أَجْلِ ذَلِكَ الْحَدِيثِ حِينَ أَفْشَتْهُ حَفْصَةُ إِلَى عَائِشَةَ تِسْعًا وَعِشْرِينَ لَيْلَةً وَكَانَ قَالَ مَا أَنَا بِدَاخِلٍ عَلَيْهِنَّ شَهْرًا مِنْ شِدَّةِ مَوْجِدَتِهِ عَلَيْهِنَّ حِينَ عَاتَبَهُ اللَّهُ فَلَمَّا مَضَتْ تِسْعٌ وَعِشْرُونَ لَيْلَةً دَخَلَ عَلَى عَائِشَةَ فَبَدَأَ بِهَا فَقَالَتْ لَهُ عَائِشَةُ يَا رَسُولَ اللَّهِ إِنَّكَ كُنْتَ قَدْ أَقْسَمْتَ أَنْ لاَ تَدْخُلَ عَلَيْنَا شَهْرًا وَإِنَّمَا أَصْبَحْتَ مِنْ تِسْعٍ وَعِشْرِينَ لَيْلَةً أَعُدُّهَا عَدًّا فَقَالَ الشَّهْرُ تِسْعٌ وَعِشْرُونَ فَكَانَ ذَلِكَ الشَّهْرُ تِسْعًا وَعِشْرِينَ لَيْلَةً قَالَتْ عَائِشَةُ ثُمَّ أَنْزَلَ اللَّهُ تَعَالَى آيَةَ التَّخَيُّرِ فَبَدَأَ بِي أَوَّلَ امْرَأَةٍ مِنْ نِسَائِهِ فَاخْتَرْتُهُ ثُمَّ خَيَّرَ نِسَاءَهُ كُلَّهُنَّ فَقُلْنَ مِثْلَ مَا قَالَتْ عَائِشَةُ  

Once I set out to visit ʿUmar (bin Al-Khattab). (While I was sitting there with him his gate-keeper, Yarfa, came and said, "Uthman ʿAbdurRahman (bin ʿAuf), Az-Zubair and Saʿd (bin Abi Waqqas) are seeking permission (to meet you)." ʿUmar said, "Yes. So he admitted them and they entered, greeted, and sat down. After a short while Yarfa came again and said to ʿUmar 'Shall I admit ʿAli and ʿAbbas?" ʿUmar said, "Yes." He admitted them and when they entered, they greeted and sat down. ʿAbbas said, "O Chief of the Believers! Judge between me and this (ʿAli)." The group, ʿUthman and his companions Saʿd, 'O Chief of the Believers! Judge between them and relieve one from the other." ʿUmar said. Wait! I beseech you by Allah, by Whose permission both the Heaven and the Earth stand fast ! Do you know that Messenger of Allah ﷺ said. 'We (Apostles) do not bequeath anything to our heirs, but whatever we leave is to be given in charity.' And by that Messenger of Allah ﷺs meant himself?" The group said, "He did say so." ʿUmar then turned towards 'All and ʿAbbas and said. "I beseech you both by Allah, do you know that Messenger of Allah ﷺ said that?" They said, 'Yes " ʿUmar said, "Now, let me talk to you about this matter. Allah favored His Apostle with something of this property (war booty) which He did not give to anybody else. And Allah said:-- 'And what Allah has bestowed on His Apostle (as Fai Booty) from them for which you made no expedition with either cavalry or camelry . . . Allah is Able to do all things.' (59.6) So this property was especially granted to Messenger of Allah ﷺ. But by Allah he neither withheld it from you, nor did he keep it for himself and deprive you of it, but he gave it all to you and distributed it among you till only this remained out of it. And out of this property Messenger of Allah ﷺ used to provide his family with their yearly needs, and whatever remained, he would spend where Allah's Property (the revenues of Zakat) used to be spent. Messenger of Allah ﷺ kept on acting like this throughout his lifetime. Now I beseech you by Allah, do you know that?" They said, "Yes." Then ʿUmar said to ʿAli and ʿAbbas, "I beseech you by Allah, do you both know that?" They said, "Yes." ʿUmar added, "When Allah had taken His Apostle unto Him, Abu Bakr said, 'I am the successor of Messenger of Allah ﷺ. So he took charge of that property and did with it the same what Messenger of Allah ﷺ used to do, and both of you knew all about it then." Then ʿUmar turned towards ʿAli and ʿAbbas and said, "You both claim that Abu- Bakr was so-and-so! But Allah knows that he was honest, sincere, pious and right (in that matter). Then Allah caused Abu Bakr to die, and I said, 'I am the successor of Messenger of Allah ﷺ and Abu Bakr.' So I kept this property in my possession for the first two years of my rule, and I used to do the same with it as Messenger of Allah ﷺ and Abu Bakr used to do. Later both of you (ʿAli and ʿAbbas) came to me with the same claim and the same problem. (O ʿAbbas!) You came to me demanding your share from (the inheritance of) the son of your brother, and he (ʿAli) came to me demanding his wives share from (the inheritance of) her father. So I said to you, 'If you wish I will hand over this property to you, on condition that you both promise me before Allah that you will manage it in the same way as Messenger of Allah ﷺ and Abu Bakr did, and as I have done since the beginning of my rule; otherwise you should not speak to me about it.' So you both said, 'Hand over this property to us on this condition.' And on this condition I handed it over to you. I beseech you by Allah, did I hand it over to them on that condition?" The group said, "Yes." ʿUmar then faced ʿAli and ʿAbbas and said, "I beseech you both by Allah, did I hand it over to you both on that condition?" They both said, "Yes." ʿUmar added, "Do you want me now to give a decision other than that? By Him with Whose permission (order) both the Heaven and the Earth stand fast, I will never give any decision other than that till the Hour is established! But if you are unable to manage it (that property), then return it to me and I will be sufficient for it on your behalf . "  

مَالِكٌ انْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى عُمَرَ إِذْ أَتَاهُ حَاجِبُهُ يَرْفَا فَقَالَ هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ يَسْتَأْذِنُونَ قَالَ نَعَمْ فَأَذِنَ لَهُمْ قَالَ فَدَخَلُوا وَسَلَّمُوا فَجَلَسُوا ثُمَّ لَبِثَ يَرْفَا قَلِيلاً فَقَالَ لِعُمَرَ هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ قَالَ نَعَمْ فَأَذِنَ لَهُمَا فَلَمَّا دَخَلاَ سَلَّمَا وَجَلَسَا فَقَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا فَقَالَ الرَّهْطُ عُثْمَانُ وَأَصْحَابُهُ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنَهُمَا وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ فَقَالَ عُمَرُ اتَّئِدُوا أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ يُرِيدُ رَسُولُ اللَّهِ ﷺ نَفْسَهُ قَالَ الرَّهْطُ قَدْ قَالَ ذَلِكَ فَأَقْبَلَ عُمَرُ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ذَلِكَ قَالاَ قَدْ قَالَ ذَلِكَ قَالَ عُمَرُ فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ إِنَّ اللَّهَ كَانَ خَصَّ رَسُولَهُ ﷺ فِي هَذَا الْمَالِ بِشَىْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ قَالَ اللَّهُ {مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ} إِلَى قَوْلِهِ {قَدِيرٌ} فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللَّهِ ﷺ وَاللَّهِ مَا احْتَازَهَا دُونَكُمْ وَلاَ اسْتَأْثَرَ بِهَا عَلَيْكُمْ لَقَدْ أَعْطَاكُمُوهَا وَبَثَّهَا فِيكُمْ حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ فَكَانَ رَسُولُ اللَّهِ ﷺ يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ فَعَمِلَ بِذَلِكَ رَسُولُ اللَّهِ ﷺ حَيَاتَهُ أَنْشُدُكُمْ بِاللَّهِ هَلْ تَعْلَمُونَ ذَلِكَ قَالُوا نَعَمْ قَالَ لِعَلِيٍّ وَعَبَّاسٍ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ ذَلِكَ قَالاَ نَعَمْ ثُمَّ تَوَفَّى اللَّهُ نَبِيَّهُ ﷺ فَقَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ فَقَبَضَهَا أَبُو بَكْرٍ يَعْمَلُ فِيهَا بِمَا عَمِلَ بِهِ فِيهَا رَسُولُ اللَّهِ ﷺ وَأَنْتُمَا حِينَئِذٍ وَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ تَزْعُمَانِ أَنَّ أَبَا بَكْرٍ كَذَا وَكَذَا وَاللَّهُ يَعْلَمُ أَنَّهُ فِيهَا صَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تَوَفَّى اللَّهُ أَبَا بَكْرٍ فَقُلْتُ أَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ فَقَبَضْتُهَا سَنَتَيْنِ أَعْمَلُ فِيهَا بِمَا عَمِلَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ ثُمَّ جِئْتُمَانِي وَكَلِمَتُكُمَا وَاحِدَةٌ وَأَمْرُكُمَا جَمِيعٌ جِئْتَنِي تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ وَأَتَى هَذَا يَسْأَلُنِي نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا فَقُلْتُ إِنْ شِئْتُمَا دَفَعْتُهُ إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللَّهِ وَمِيثَاقَهُ لَتَعْمَلاَنِ فِيهَا بِمَا عَمِلَ بِهِ رَسُولُ اللَّهِ ﷺ وَبِمَا عَمِلَ بِهِ فِيهَا أَبُو بَكْرٍ وَبِمَا عَمِلْتُ بِهِ فِيهَا مُنْذُ وُلِّيتُهَا وَإِلاَّ فَلاَ تُكَلِّمَانِي فِيهَا فَقُلْتُمَا ادْفَعْهَا إِلَيْنَا بِذَلِكَ فَدَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ أَنْشُدُكُمْ بِاللَّهِ هَلْ دَفَعْتُهَا إِلَيْهِمَا بِذَلِكَ فَقَالَ الرَّهْطُ نَعَمْ قَالَ فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ هَلْ دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ قَالاَ نَعَمْ قَالَ أَفَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ فَوَالَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لاَ أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ فَإِنْ عَجَزْتُمَا عَنْهَا فَادْفَعَاهَا فَأَنَا أَكْفِيكُمَاهَا  

The people said, "O Messenger of Allah ﷺ! Shall we see our Lord on the Day of Resurrection?" He replied, "Do you have any doubt in seeing the full moon on a clear (not cloudy) night?" They replied, "No, O Messenger of Allah ﷺ!" He said, "Do you have any doubt in seeing the sun when there are no clouds?" They replied in the negative. He said, "You will see Allah (your Lord) in the same way. On the Day of Resurrection, people will be gathered and He will order the people to follow what they used to worship. So some of them will follow the sun, some will follow the moon, and some will follow other deities; and only this nation (Muslims) will be left with its hypocrites. Allah will come to them and say, 'I am Your Lord.' They will say, 'We shall stay in this place till our Lord comes to us and when our Lord will come, we will recognize Him. Then Allah will come to them again and say, 'I am your Lord.' They will say, 'You are our Lord.'

Allah will call them, and As-Sirat (a bridge) will be laid across Hell and I (Muhammad) shall be the first amongst the Apostles to cross it with my followers. Nobody except the Apostles will then be able to speak and they will be saying then, 'O Allah! Save us. O Allah Save us.' There will be hooks like the thorns of Sa'dan [??] in Hell. Have you seen the thorns of Sa'dan [??]?" The people said, "Yes." He said, "These hooks will be like the thorns of Sa'dan [??] but nobody except Allah knows their greatness in size and these will entangle the people according to their deeds; some of them will fall and stay in Hell forever; others will receive punishment (torn into small pieces) and will get out of Hell."

"Till when Allah intends mercy on whomever He likes amongst the people of Hell, He will order the angels to take out of Hell those who worshipped none but Him alone. The angels will take them out by recognizing them from the traces of prostrations, for Allah has forbidden the (Hell) fire to eat away those traces. So they will come out of the Fire, it will eat away from the whole of the human body except the marks of the prostrations. At that time they will come out of the Fire as mere skeletons. The Water of Life will be poured on them and as a result they will grow like the seeds growing on the bank of flowing water. Then when Allah had finished from the Judgments amongst his creations۔۔۔"

"... one man will be left between Hell and Paradise and he will be the last man from the people of Hell to enter paradise. He will be facing Hell, and will say, 'O Allah! Turn my face from the fire as its wind has dried me and its steam has burnt me.' Allah will ask him, "Will you ask for anything more in case this favor is granted to you?' He will say, "No by Your (Honor) Power!" And he will give to his Lord (Allah) what he will of the pledges and the covenants. Allah will then turn his face from the Fire. When he will face Paradise and will see its charm, he will remain quiet as long as Allah will. He then will say, 'O my Lord! Let me go to the gate of Paradise.' Allah will ask him, 'Didn't you give pledges and make covenants (to the effect) that you would not ask for anything more than what you requested at first?' He will say, 'O my Lord! Do not make me the most wretched, amongst Your creatures.' Allah will say, 'If this request is granted, will you then ask for anything else?' He will say, 'No! By Your Power! I shall not ask for anything else.' Then he will give to his Lord what He will of the pledges and the covenants. Allah will then let him go to the gate of Paradise. On reaching then and seeing its life, charm, and pleasure, he will remain quiet as long as Allah wills and then will say, 'O my Lord ! Let me enter Paradise.' Allah will say, May Allah be merciful unto you, O son of Adam! How treacherous you are! Haven't you made covenants and given pledges that you will not ask for anything more that what you have been given?' He will say, 'O my Lord! Do not make me the most wretched amongst Your creatures.' So Allah will laugh and allow him to enter Paradise and will ask him to request as much as he likes. He will do so till all his desires have been fulfilled . Then Allah will say, 'Request more of such and such things.' Allah will remind him and when all his desires and wishes; have been fulfilled, Allah will say "All this is granted to you and a similar amount besides." Abu Saʿid Al-Khudri, said to Abu Huraira, 'Messenger of Allah ﷺ said, "Allah said, 'That is for you and ten times more like it.'  

أَنَّ النَّاسَ قَالُوا: يَا رَسُولَ اللَّهِ هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ؟ قَالَ: «هَلْ تُمَارُونَ فِي الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ دُونَهُ سَحَابٌ؟» قَالُوا: لاَ يَا رَسُولَ اللَّهِ۔ قَالَ: «فَهَلْ تُمَارُونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ؟» قَالُوا: لاَ۔ قَالَ: «فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ يُحْشَرُ النَّاسُ يَوْمَ الْقِيَامَةِ، فَيَقُولُ مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْ فَمِنْهُمْ مَنْ يَتَّبِعُ الشَّمْسَ، وَمِنْهُمْ مَنْ يَتَّبِعُ الْقَمَرَ وَمِنْهُمْ مَنْ يَتَّبِعُ الطَّوَاغِيتَ، وَتَبْقَى هَذِهِ الأُمَّةُ فِيهَا مُنَافِقُوهَا فَيَأْتِيهِمُ اللَّهُ فَيَقُولُ: أَنَا رَبُّكُمْ! فَيَقُولُونَ: هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا، فَإِذَا جَاءَ رَبُّنَا عَرَفْنَاهُ فَيَأْتِيهِمُ اللَّهُ فَيَقُولُ: أَنَا رَبُّكُمْ! فَيَقُولُونَ: أَنْتَ رَبُّنَا۔»

«فَيَدْعُوهُمْ فَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَانَىْ جَهَنَّمَ، فَأَكُونُ أَوَّلَ مَنْ يَجُوزُ مِنَ الرُّسُلِ بِأُمَّتِهِ وَلاَ يَتَكَلَّمُ يَوْمَئِذٍ أَحَدٌ إِلاَّ الرُّسُلُ، وَكَلاَمُ الرُّسُلِ يَوْمَئِذٍ: اللَّهُمَّ سَلِّمْ سَلِّمْ» وَفِي جَهَنَّمَ كَلاَلِيبُ مِثْلُ شَوْكِ السَّعْدَانِ، هَلْ رَأَيْتُمْ شَوْكَ السَّعْدَانِ؟» قَالُوا: نَعَمْ۔ قَالَ: «فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ غَيْرَ أَنَّهُ لاَ يَعْلَمُ قَدْرَ عِظَمِهَا إِلاَّ اللَّهُ، تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ فَمِنْهُمْ مَنْ يُوبَقُ بِعَمَلِهِ وَمِنْهُمْ مَنْ يُخَرْدَلُ۔»

«ثُمَّ يَنْجُو حَتَّى إِذَا أَرَادَ اللَّهُ رَحْمَةَ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ، أَمَرَ اللَّهُ الْمَلاَئِكَةَ أَنْ يُخْرِجُوا مَنْ كَانَ يَعْبُدُ اللَّهَ فَيُخْرِجُونَهُمْ وَيَعْرِفُونَهُمْ بِآثَارِ السُّجُودِ، وَحَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ فَيَخْرُجُونَ مِنَ النَّارِ، فَكُلُّ ابْنِ آدَمَ تَأْكُلُهُ النَّارُ إِلاَّ أَثَرَ السُّجُودِ فَيَخْرُجُونَ مِنَ النَّارِ قَدِ امْتَحَشُوا فَيُصَبُّ عَلَيْهِمْ مَاءُ الْحَيَاةِ، فَيَنْبُتُونَ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ، ثُمَّ يَفْرُغُ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ۔»

«وَيَبْقَى رَجُلٌ بَيْنَ الْجَنَّةِ وَالنَّارِ وَهْوَ آخِرُ أَهْلِ النَّارِ دُخُولاً الْجَنَّةَ مُقْبِلٌ بِوَجْهِهِ قِبَلَ النَّارِ فَيَقُولُ: يَا رَبِّ اصْرِفْ وَجْهِي عَنِ النَّارِ قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا، فَيَقُولُ: هَلْ عَسَيْتَ إِنْ فُعِلَ ذَلِكَ بِكَ أَنْ تَسْأَلَ غَيْرَ ذَلِكَ؟ فَيَقُولُ: لاَ وَعِزَّتِكَ، فَيُعْطِي اللَّهَ مَا يَشَاءُ مِنْ عَهْدٍ وَمِيثَاقٍ فَيَصْرِفُ اللَّهُ وَجْهَهُ عَنِ النَّارِ، فَإِذَا أَقْبَلَ بِهِ عَلَى الْجَنَّةِ رَأَى بَهْجَتَهَا سَكَتَ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ثُمَّ قَالَ: يَا رَبِّ قَدِّمْنِي عِنْدَ باب الْجَنَّةِ، فَيَقُولُ اللَّهُ لَهُ: أَلَيْسَ قَدْ أَعْطَيْتَ الْعُهُودَ وَالْمَوَاثِيقَ أَنْ لاَ تَسْأَلَ غَيْرَ الَّذِي كُنْتَ سَأَلْتَ؟ فَيَقُولُ: يَا رَبِّ لاَ أَكُونُ أَشْقَى خَلْقِكَ، فَيَقُولُ: فَمَا عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ لاَ تَسْأَلَ غَيْرَهُ؟ فَيَقُولُ: لاَ وَعِزَّتِكَ لاَ أَسْأَلُ غَيْرَ ذَلِكَ، فَيُعْطِي رَبَّهُ مَا شَاءَ مِنْ عَهْدٍ وَمِيثَاقٍ فَيُقَدِّمُهُ إِلَى باب الْجَنَّةِ، فَإِذَا بَلَغَ بَابَهَا فَرَأَى زَهْرَتَهَا وَمَا فِيهَا مِنَ النَّضْرَةِ وَالسُّرُورِ فَيَسْكُتُ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ فَيَقُولُ: يَا رَبِّ أَدْخِلْنِي الْجَنَّةَ، فَيَقُولُ اللَّهُ: وَيْحَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ! أَلَيْسَ قَدْ أَعْطَيْتَ الْعَهْدَ وَالْمِيثَاقَ أَنْ لاَ تَسْأَلَ غَيْرَ الَّذِي أُعْطِيتَ؟ فَيَقُولُ: يَا رَبِّ لاَ تَجْعَلْنِي أَشْقَى خَلْقِكَ، فَيَضْحَكُ اللَّهُ ﷻ مِنْهُ ثُمَّ يَأْذَنُ لَهُ فِي دُخُولِ الْجَنَّةِ فَيَقُولُ: تَمَنَّ! فَيَتَمَنَّى حَتَّى إِذَا انْقَطَعَتْ أُمْنِيَّتُهُ قَالَ اللَّهُ ﷻ: تَمَنَّ كَذَا وَكَذَا، أَقْبَلَ يُذَكِّرُهُ رَبُّهُ حَتَّى إِذَا انْتَهَتْ بِهِ الأَمَانِيُّ قَالَ اللَّهُ تَعَالَى: لَكَ ذَلِكَ وَمِثْلُهُ مَعَهُ۔»  

On the authority of Abu Huraira: The people said, "O Messenger of Allah ﷺ! Shall we see our Lord on the Day of Resurrection?" The Prophet ﷺ said, "Do you have any difficulty in seeing the moon on a full moon night?" They said, "No, O Messenger of Allah ﷺ." He said, "Do you have any difficulty in seeing the sun when there are no clouds?" They said, "No, O Messenger of Allah ﷺ." He said, "So you will see Him, like that. Allah will gather all the people on the Day of Resurrection, and say, 'Whoever worshipped something (in the world) should follow (that thing),' so, whoever worshipped the sun will follow the sun, and whoever worshiped the moon will follow the moon, and whoever used to worship certain (other false) deities, he will follow those deities. And there will remain only this nation with its good people (or its hypocrites). (The sub-narrator, Ibrahim is in doubt.) Allah will come to them and say, 'I am your Lord.' They will (deny Him and) say, 'We will stay here till our Lord comes, for when our Lord comes, we will recognize Him.' So Allah will come to them in His appearance which they know, and will say, 'I am your Lord.' They will say, 'You are our Lord,' so they will follow Him. Then a bridge will be laid across Hell (Fire)' I and my followers will be the first ones to go across it and none will speak on that Day except the Apostles. And the invocation of the Apostles on that Day will be, 'O Allah, save! Save!' In Hell (or over The Bridge) there will be hooks like the thorns of As-Sa'dan (thorny plant). Have you seen As-Sa'dan? " They replied, "Yes, O Messenger of Allah ﷺ!" He said, "So those hooks look like the thorns of As-Sa'dan, but none knows how big they are except Allah. Those hooks will snap the people away according to their deeds. Some of the people will stay in Hell (be destroyed) because of their (evil) deeds, and some will be cut or torn by the hooks (and fall into Hell) and some will be punished and then relieved. When Allah has finished His Judgments among the people, He will take whomever He will out of Hell through His Mercy. He will then order the angels to take out of the Fire all those who used to worship none but Allah from among those whom Allah wanted to be merciful to and those who testified (in the world) that none has the right to be worshipped but Allah. The angels will recognize them in the Fire by the marks of prostration (on their foreheads), for the Fire will eat up all the human body except the mark caused by prostration as Allah has forbidden the Fire to eat the mark of prostration. They will come out of the (Hell) Fire, completely burnt and then the water of life will be poured over them and they will grow under it as does a seed that comes in the mud of the torrent. Then Allah will finish the judgments among the people, and there will remain one man facing the (Hell) Fire and he will be the last person among the people of Hell to enter Paradise. He will say, 'O my Lord! Please turn my face away from the fire because its air has hurt me and its severe heat has burnt me.' So he will invoke Allah in the way Allah will wish him to invoke, and then Allah will say to him, 'If I grant you that, will you then ask for anything else?' He will reply, 'No, by Your Power, (Honor) I will not ask You for anything else.' He will give his Lord whatever promises and covenants Allah will demand. So Allah will turn his face away from Hell (Fire). When he will face Paradise and will see it, he will remain quiet for as long as Allah will wish him to remain quiet, then he will say, 'O my Lord! Bring me near to the gate of Paradise.' Allah will say to him, 'Didn't you give your promises and covenants that you would never ask for anything more than what you had been given? Woe on you, O Adam's son! How treacherous you are!' He will say, 'O my lord,' and will keep on invoking Allah till He says to him, 'If I give what you are asking, will you then ask for anything else?' He will reply, 'No, by Your (Honor) Power, I will not ask for anything else.' Then he will give covenants and promises to Allah and then Allah will bring him near to the gate of Paradise. When he stands at the gate of Paradise, Paradise will be opened and spread before him, and he will see its splendor and pleasures whereupon he will remain quiet as long as Allah will wish him to remain quiet, and then he will say, O my Lord! Admit me into Paradise.' Allah will say, 'Didn't you give your covenants and promises that you would not ask for anything more than what you had been given?' Allah will say, 'Woe on you, O Adam's son! How treacherous you are! ' The man will say, 'O my Lord! Do not make me the most miserable of Your creation,' and he will keep on invoking Allah till Allah will laugh because of his sayings, and when Allah will laugh because of him, He will say to him, 'Enter Paradise,' and when he will enter it, Allah will say to him, 'Wish for anything.' So he will ask his Lord, and he will wish for a great number of things, for Allah Himself will remind him to wish for certain things by saying, '(Wish for) so-and-so.' When there is nothing more to wish for, Allah will say, 'This is for you, and its equal (is for you) as well." 'Ata' bin Yazid added: Abu Sa'id Al-Khudri who was present with Abu Huraira, did not deny whatever the latter said, but when Abu Huraira said that Allah had said, "That is for you and its equal as well," Abu Sa'id Al-Khudri said, "And ten times as much, O Abu Huraira!" Abu Huraira said, "I do not remember, except his saying, 'That is for you and its equal as well.'" Abu Sa'id Al-Khudri then said, "I testify that I remember the Prophet ﷺ saying, 'That is for you, and ten times as much.' ' Abu Huraira then added, "That man will be the last person of the people of Paradise to enter Paradise."  

أَنَّ النَّاسَ قَالُوا يَا رَسُولَ اللَّهِ هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ فَقَالَ رَسُولُ اللَّهِ ﷺ هَلْ تُضَارُّونَ فِي الْقَمَرِ لَيْلَةَ الْبَدْرِ قَالُوا لاَ يَا رَسُولَ اللَّهِ قَالَ فَهَلْ تُضَارُّونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ قَالُوا لاَ يَا رَسُولَ اللَّهِ قَالَ فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ يَجْمَعُ اللَّهُ النَّاسَ يَوْمَ الْقِيَامَةِ فَيَقُولُ مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْهُ فَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الشَّمْسَ الشَّمْسَ وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الْقَمَرَ الْقَمَرَ وَيَتْبَعُ مَنْ كَانَ يَعْبُدُ الطَّوَاغِيتَ الطَّوَاغِيتَ وَتَبْقَى هَذِهِ الأُمَّةُ فِيهَا شَافِعُوهَا أَوْ مُنَافِقُوهَا شَكَّ إِبْرَاهِيمُ فَيَأْتِيهِمُ اللَّهُ فَيَقُولُ أَنَا رَبُّكُمْ فَيَقُولُونَ هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا فَإِذَا جَاءَنَا رَبُّنَا عَرَفْنَاهُ فَيَأْتِيهِمُ اللَّهُ فِي صُورَتِهِ الَّتِي يَعْرِفُونَ فَيَقُولُ أَنَا رَبُّكُمْ فَيَقُولُونَ أَنْتَ رَبُّنَا فَيَتْبَعُونَهُ وَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَىْ جَهَنَّمَ فَأَكُونُ أَنَا وَأُمَّتِي أَوَّلَ مَنْ يُجِيزُهَا وَلاَ يَتَكَلَّمُ يَوْمَئِذٍ إِلاَّ الرُّسُلُ وَدَعْوَى الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّمْ وَفِي جَهَنَّمَ كَلاَلِيبُ مِثْلُ شَوْكِ السَّعْدَانِ هَلْ رَأَيْتُمُ السَّعْدَانَ قَالُوا نَعَمْ يَا رَسُولَ اللَّهِ قَالَ فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ غَيْرَ أَنَّهُ لاَ يَعْلَمُ مَا قَدْرُ عِظَمِهَا إِلاَّ اللَّهُ تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ فَمِنْهُمُ الْمُوبَقُ بَقِيَ بِعَمَلِهِ أَوِ الْمُوثَقُ بِعَمَلِهِ وَمِنْهُمُ الْمُخَرْدَلُ أَوِ الْمُجَازَى أَوْ نَحْوُهُ ثُمَّ يَتَجَلَّى حَتَّى إِذَا فَرَغَ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ وَأَرَادَ أَنْ يُخْرِجَ بِرَحْمَتِهِ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ أَمَرَ الْمَلاَئِكَةَ أَنْ يُخْرِجُوا مِنَ النَّارِ مَنْ كَانَ لاَ يُشْرِكُ بِاللَّهِ شَيْئًا مِمَّنْ أَرَادَ اللَّهُ أَنْ يَرْحَمَهُ مِمَّنْ يَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ فَيَعْرِفُونَهُمْ فِي النَّارِ بِأَثَرِ السُّجُودِ تَأْكُلُ النَّارُ ابْنَ آدَمَ إِلاَّ أَثَرَ السُّجُودِ حَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ فَيَخْرُجُونَ مِنَ النَّارِ قَدِ امْتُحِشُوا فَيُصَبُّ عَلَيْهِمْ مَاءُ الْحَيَاةِ فَيَنْبُتُونَ تَحْتَهُ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ ثُمَّ يَفْرُغُ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ وَيَبْقَى رَجُلٌ مُقْبِلٌ بِوَجْهِهِ عَلَى النَّارِ هُوَ آخِرُ أَهْلِ النَّارِ دُخُولاً الْجَنَّةَ فَيَقُولُ أَىْ رَبِّ اصْرِفْ وَجْهِي عَنِ النَّارِ فَإِنَّهُ قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا فَيَدْعُو اللَّهَ بِمَا شَاءَ أَنْ يَدْعُوَهُ ثُمَّ يَقُولُ اللَّهُ هَلْ عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ تَسْأَلَنِي غَيْرَهُ فَيَقُولُ لاَ وَعِزَّتِكَ لاَ أَسْأَلُكَ غَيْرَهُ وَيُعْطِي رَبَّهُ مِنْ عُهُودٍ وَمَوَاثِيقَ مَا شَاءَ فَيَصْرِفُ اللَّهُ وَجْهَهُ عَنِ النَّارِ فَإِذَا أَقْبَلَ عَلَى الْجَنَّةِ وَرَآهَا سَكَتَ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ثُمَّ يَقُولُ أَىْ رَبِّ قَدِّمْنِي إِلَى باب الْجَنَّةِ فَيَقُولُ اللَّهُ لَهُ أَلَسْتَ قَدْ أَعْطَيْتَ عُهُودَكَ وَمَوَاثِيقَكَ أَنْ لاَ تَسْأَلَنِي غَيْرَ الَّذِي أُعْطِيتَ أَبَدًا وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ فَيَقُولُ أَىْ رَبِّ وَيَدْعُو اللَّهَ حَتَّى يَقُولَ هَلْ عَسَيْتَ إِنْ أُعْطِيتَ ذَلِكَ أَنْ تَسْأَلَ غَيْرَهُ فَيَقُولُ لاَ وَعِزَّتِكَ لاَ أَسْأَلُكَ غَيْرَهُ وَيُعْطِي مَا شَاءَ مِنْ عُهُودٍ وَمَوَاثِيقَ فَيُقَدِّمُهُ إِلَى باب الْجَنَّةِ فَإِذَا قَامَ إِلَى باب الْجَنَّةِ انْفَهَقَتْ لَهُ الْجَنَّةُ فَرَأَى مَا فِيهَا مِنَ الْحَبْرَةِ وَالسُّرُورِ فَيَسْكُتُ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ثُمَّ يَقُولُ أَىْ رَبِّ أَدْخِلْنِي الْجَنَّةَ فَيَقُولُ اللَّهُ أَلَسْتَ قَدْ أَعْطَيْتَ عُهُودَكَ وَمَوَاثِيقَكَ أَنْ لاَ تَسْأَلَ غَيْرَ مَا أُعْطِيتَ فَيَقُولُ وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ فَيَقُولُ أَىْ رَبِّ لاَ أَكُونَنَّ أَشْقَى خَلْقِكَ فَلاَ يَزَالُ يَدْعُو حَتَّى يَضْحَكَ اللَّهُ مِنْهُ فَإِذَا ضَحِكَ مِنْهُ قَالَ لَهُ ادْخُلِ الْجَنَّةَ فَإِذَا دَخَلَهَا قَالَ اللَّهُ لَهُ تَمَنَّهْ فَسَأَلَ رَبَّهُ وَتَمَنَّى حَتَّى إِنَّ اللَّهَ لَيُذَكِّرُهُ يَقُولُ كَذَا وَكَذَا حَتَّى انْقَطَعَتْ بِهِ الأَمَانِيُّ قَالَ اللَّهُ ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ قَالَ عَطَاءُ بْنُ يَزِيدَ وَأَبُو سَعِيدٍ الْخُدْرِيُّ مَعَ أَبِي هُرَيْرَةَ لاَ يَرُدُّ عَلَيْهِ مِنْ حَدِيثِهِ شَيْئًا حَتَّى إِذَا حَدَّثَ أَبُو هُرَيْرَةَ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى قَالَ ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ وَعَشَرَةُ أَمْثَالِهِ مَعَهُ يَا أَبَا هُرَيْرَةَ قَالَ أَبُو هُرَيْرَةَ مَا حَفِظْتُ إِلاَّ قَوْلَهُ ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ أَشْهَدُ أَنِّي حَفِظْتُ مِنْ رَسُولِ اللَّهِ ﷺ قَوْلَهُ ذَلِكَ لَكَ وَعَشَرَةُ أَمْثَالِهِ قَالَ أَبُو هُرَيْرَةَ فَذَلِكَ الرَّجُلُ آخِرُ أَهْلِ الْجَنَّةِ دُخُولاً الْجَنَّةَ  

The people said to the Messenger of Allah ﷺ: Messenger of Allah, shall we see our Lord on the Day of Resurrection? The Messenger of Allah ﷺ said: Do you feel any trouble in seeing the moon on the night when it is full? They said: Messenger of Allah, no. He (the Messenger) further said: Do you feel any trouble in seeing the sun, when there is no cloud over it? They said: Messenger of Allah. no. He (the Holy Prophet) said: Verily you would see Him like this (as you see the sun and the moon). God will gather people on the Day of Resurrection and say: Let every people follow what they worshipped. Those who worshipped the sun would follow the sun, and those who worshipped the moon would follow the moon, and those who worshipped the devils would follow the devils. This Ummah (of Islam) alone would be left behind and there would be hypocrites too amongst it. Allah would then come to them in a form other than His own Form, recognisable to them, and would say: I am your Lord. They would say: We take refuge with Allah from thee. We will stay here till our Lord comes to us. and when our Lord would come we would recognise Him. Subsequently Allah would come to them in His own Form, recognisable to them, and say: I am your Lord. They would say: Thou art our Lord. And they would follow Him, and a bridge would be set over the Hell; and I (the Holy Prophet) and my Ummah would be the first to pass over it; and none but the messengers would speak on that day, and the prayer of the messengers on that day would be: O Allah! grant safety, grant safety. In Hell, there would be long spits like the thorns of Sa'dan He (the Holy Prophet) said: Have you seen Sa'dan? They replied: Yes, Messenger of Allah. He said: Verily those (hooks) would be like the thorns of Sa'dan, but no one knows their size except Allah. These would seize people for their misdeeds. Some of them would escape for their (good) deeds, and some would be rewarded for their deeds till they get salvation. When Allah would finish judging His bondsmen and because of His mercy decide to take out of Hell such people as He pleases. He would command the angels to bring out those who had not associated anything with Allah; to whom Allah decided to show mercy. those who would say: There is no god but Allah. They (the angels) would recognise them in the Fire by the marks of prostration, for Hell-fire will devour everything (limb) of the sons of Adam except the marks of prostration. Allah has forbidden the fire to consume the marks of prostration. They will be taken out of the Fire having been burnt, and the water of life would be poured over them, and they will sprout as seed does In the silt carried by flood. Then Allah would finish judging amongst His bondsmen; but a man who will be the last to enter Paradise will remain facing Hell and will say: O my Lord I turn my face away from Hell, for its air has poisoned me ard its blaze has burnt me. He will then call to Allah as long as Allah would wish that he should call to Him. Then Allah, Blessed and Exalted, would say: If I did that, perhaps you would ask for more than that. He would say: I would not ask You more than this, and he would give his Lord covenants and agreements as Allah wished, and so He would turn his face away from the Fire When he turns towards the Paradise and sees it, he will remain silent as long as Allah wishes him to remain so. He will then say: O my Lord I bring me forward to the gate of the Paradise. Allah would say to him: Did you not give covenants and agreements that you would not ask for anything besides what I had given you. Woe to thee! O son of Adam, how treacherous you are! He would say: O my Lord! and would continue calling to Allah till He would say to him: If I grant you that, perhaps you will ask for more. He will reply: No, by Thy greatness, and he will give His Lord promises and covenants as Allah had wished. He would then bring him to the gate of the Paradise, and when he would stand at the gate of the Paradise, it would lay open before him. and he would see the bounty and the joy that there is in it. He would remain quiet as long as Allah would desire him to remain silent. He would then say: O my Lord, admit me to Paradise. Allah. Blessed and Exalted, would say: Did you not give covenants and agreements that you would not ask for anything more than what I had granted you? Woe to you! son of Adam, how treacherous you are! And he would say: O my Lord, I do not wish to be the most miserable of Thy creatures. He would continue calling upon Allah till Allah, Blessed and Exalted, would laugh. When Allah would laugh at him, He would say: Enter the Paradise. When he would enter, Allah would say: State your wish. He would express his wishes till Allah would remind him (the desire of) such and such (things). When his desires would be exhausted Allah would say: That is for thee and, besides it, the like of it also. 'Ata' b. Yazid said: Abu Sa'id al-Khudri was with Abu Huraira and be did not reject anything from the hadith narrated by him, but when Abu Huraira narrated:" Allah said to that man; ind its like along with it," Abu Sa'id said:" Ten like it along with it," O Abu Huraira. Abu Huraira said: I do not remember except the words:" That is for you and a similar one along with it." Abu Sa'id said: I bear witness to the fact that I remembered from the Messenger of Allah ﷺ his words:" That is for thee and ten like it." Abu Huraira said: That man was the last of those deserving of Paradise to enter Paradise.  

أَخْبَرَهُ أَنَّ نَاسًا قَالُوا لِرَسُولِ اللَّهِ ﷺ يَا رَسُولَ اللَّهِ هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ فَقَالَ رَسُولُ اللَّهِ ﷺ هَلْ تُضَارُّونَ فِي رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ قَالُوا لاَ يَا رَسُولَ اللَّهِ قَالَ هَلْ تُضَارُّونَ فِي الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ قَالُوا لاَ يَا رَسُولَ اللَّهِ قَالَ فَإِنَّكُمْ تَرَوْنَهُ كَذَلِكَ يَجْمَعُ اللَّهُ النَّاسَ يَوْمَ الْقِيَامَةِ فَيَقُولُ مَنْ كَانَ يَعْبُدُ شَيْئًا فَلْيَتَّبِعْهُ فَيَتَّبِعُ مَنْ كَانَ يَعْبُدُ الشَّمْسَ الشَّمْسَ وَيَتَّبِعُ مَنْ كَانَ يَعْبُدُ الْقَمَرَ الْقَمَرَ وَيَتَّبِعُ مَنْ كَانَ يَعْبُدُ الطَّوَاغِيتَ الطَّوَاغِيتَ وَتَبْقَى هَذِهِ الأُمَّةُ فِيهَا مُنَافِقُوهَا فَيَأْتِيهِمُ اللَّهُ تَبَارَكَ وَتَعَالَى فِي صُورَةٍ غَيْرِ صُورَتِهِ الَّتِي يَعْرِفُونَ فَيَقُولُ أَنَا رَبُّكُمْ فَيَقُولُونَ نَعُوذُ بِاللَّهِ مِنْكَ هَذَا مَكَانُنَا حَتَّى يَأْتِيَنَا رَبُّنَا فَإِذَا جَاءَ رَبُّنَا عَرَفْنَاهُ فَيَأْتِيهِمُ اللَّهُ تَعَالَى فِي صُورَتِهِ الَّتِي يَعْرِفُونَ فَيَقُولُ أَنَا رَبُّكُمْ فَيَقُولُونَ أَنْتَ رَبُّنَا فَيَتَّبِعُونَهُ وَيُضْرَبُ الصِّرَاطُ بَيْنَ ظَهْرَىْ جَهَنَّمَ فَأَكُونُ أَنَا وَأُمَّتِي أَوَّلَ مَنْ يُجِيزُ وَلاَ يَتَكَلَّمُ يَوْمَئِذٍ إِلاَّ الرُّسُلُ وَدَعْوَى الرُّسُلِ يَوْمَئِذٍ اللَّهُمَّ سَلِّمْ سَلِّمْ وَفِي جَهَنَّمَ كَلاَلِيبُ مِثْلُ شَوْكِ السَّعْدَانِ هَلْ رَأَيْتُمُ السَّعْدَانَ قَالُوا نَعَمْ يَا رَسُولَ اللَّهِ قَالَ فَإِنَّهَا مِثْلُ شَوْكِ السَّعْدَانِ غَيْرَ أَنَّهُ لاَ يَعْلَمُ مَا قَدْرُ عِظَمِهَا إِلاَّ اللَّهُ تَخْطَفُ النَّاسَ بِأَعْمَالِهِمْ فَمِنْهُمُ الْمُؤْمِنُ بَقِيَ بِعَمَلِهِ وَمِنْهُمُ الْمُجَازَى حَتَّى يُنَجَّى حَتَّى إِذَا فَرَغَ اللَّهُ مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ وَأَرَادَ أَنْ يُخْرِجَ بِرَحْمَتِهِ مَنْ أَرَادَ مِنْ أَهْلِ النَّارِ أَمَرَ الْمَلاَئِكَةَ أَنْ يُخْرِجُوا مِنَ النَّارِ مَنْ كَانَ لاَ يُشْرِكُ بِاللَّهِ شَيْئًا مِمَّنْ أَرَادَ اللَّهُ تَعَالَى أَنْ يَرْحَمَهُ مِمَّنْ يَقُولُ لاَ إِلَهَ إِلاَّ اللَّهُ فَيَعْرِفُونَهُمْ فِي النَّارِ يَعْرِفُونَهُمْ بِأَثَرِ السُّجُودِ تَأْكُلُ النَّارُ مِنِ ابْنِ آدَمَ إِلاَّ أَثَرَ السُّجُودِ حَرَّمَ اللَّهُ عَلَى النَّارِ أَنْ تَأْكُلَ أَثَرَ السُّجُودِ فَيُخْرَجُونَ مِنَ النَّارِ وَقَدِ امْتَحَشُوا فَيُصَبُّ عَلَيْهِمْ مَاءُ الْحَيَاةِ فَيَنْبُتُونَ مِنْهُ كَمَا تَنْبُتُ الْحِبَّةُ فِي حَمِيلِ السَّيْلِ ثُمَّ يَفْرُغُ اللَّهُ تَعَالَى مِنَ الْقَضَاءِ بَيْنَ الْعِبَادِ وَيَبْقَى رَجُلٌ مُقْبِلٌ بِوَجْهِهِ عَلَى النَّارِ وَهُوَ آخِرُ أَهْلِ الْجَنَّةِ دُخُولاً الْجَنَّةَ فَيَقُولُ أَىْ رَبِّ اصْرِفْ وَجْهِي عَنِ النَّارِ فَإِنَّهُ قَدْ قَشَبَنِي رِيحُهَا وَأَحْرَقَنِي ذَكَاؤُهَا فَيَدْعُو اللَّهَ مَا شَاءَ اللَّهُ أَنْ يَدْعُوَهُ ثُمَّ يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى هَلْ عَسَيْتَ إِنْ فَعَلْتُ ذَلِكَ بِكَ أَنْ تَسْأَلَ غَيْرَهُ فَيَقُولُ لاَ أَسْأَلُكَ غَيْرَهُ وَيُعْطِي رَبَّهُ مِنْ عُهُودٍ وَمَوَاثِيقَ مَا شَاءَ اللَّهُ فَيَصْرِفُ اللَّهُ وَجْهَهُ عَنِ النَّارِ فَإِذَا أَقْبَلَ عَلَى الْجَنَّةِ وَرَآهَا سَكَتَ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ثُمَّ يَقُولُ أَىْ رَبِّ قَدِّمْنِي إِلَى بَابِ الْجَنَّةِ فَيَقُولُ اللَّهُ لَهُ أَلَيْسَ قَدْ أَعْطَيْتَ عُهُودَكَ وَمَوَاثِيقَكَ لاَ تَسْأَلُنِي غَيْرَ الَّذِي أَعْطَيْتُكَ وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ فَيَقُولُ أَىْ رَبِّ وَيَدْعُو اللَّهَ حَتَّى يَقُولَ لَهُ فَهَلْ عَسَيْتَ إِنْ أَعْطَيْتُكَ ذَلِكَ أَنْ تَسْأَلَ غَيْرَهُ فَيَقُولُ لاَ وَعِزَّتِكَ فَيُعطِي رَبَّهُ مَا شَاءَ اللَّهُ مِنْ عُهُودٍ وَمَوَاثِيقَ فَيُقَدِّمُهُ إِلَى بَابِ الْجَنَّةِ فَإِذَا قَامَ عَلَى بَابِ الْجَنَّةِ انْفَهَقَتْ لَهُ الْجَنَّةُ فَرَأَى مَا فِيهَا مِنَ الْخَيْرِ وَالسُّرُورِ فَيَسْكُتُ مَا شَاءَ اللَّهُ أَنْ يَسْكُتَ ثُمَّ يَقُولُ أَىْ رَبِّ أَدْخِلْنِي الْجَنَّةَ فَيَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى لَهُ أَلَيْسَ قَدْ أَعْطَيْتَ عُهُودَكَ وَمَوَاثِيقَكَ أَنْ لاَ تَسْأَلَ غَيْرَ مَا أُعْطِيتَ وَيْلَكَ يَا ابْنَ آدَمَ مَا أَغْدَرَكَ فَيَقُولُ أَىْ رَبِّ لاَ أَكُونُ أَشْقَى خَلْقِكَ فَلاَ يَزَالُ يَدْعُو اللَّهَ حَتَّى يَضْحَكَ اللَّهُ تَبَارَكَ وَتَعَالَى مِنْهُ فَإِذَا ضَحِكَ اللَّهُ مِنْهُ قَالَ ادْخُلِ الْجَنَّةَ فَإِذَا دَخَلَهَا قَالَ اللَّهُ لَهُ تَمَنَّهْ فَيَسْأَلُ رَبَّهُ وَيَتَمَنَّى حَتَّى إِنَّ اللَّهَ لَيُذَكِّرُهُ مِنْ كَذَا وَكَذَا حَتَّى إِذَا انْقَطَعَتْ بِهِ الأَمَانِيُّ قَالَ اللَّهُ تَعَالَى ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ قَالَ عَطَاءُ بْنُ يَزِيدَ وَأَبُو سَعِيدٍ الْخُدْرِيُّ مَعَ أَبِي هُرَيْرَةَ لاَ يَرُدُّ عَلَيْهِ مِنْ حَدِيثِهِ شَيْئًا حَتَّى إِذَا حَدَّثَ أَبُو هُرَيْرَةَ أَنَّ اللَّهَ قَالَ لِذَلِكَ الرَّجُلِ وَمِثْلُهُ مَعَهُ قَالَ أَبُو سَعِيدٍ وَعَشَرَةُ أَمْثَالِهِ مَعَهُ يَا أَبَا هُرَيْرَةَ قَالَ أَبُو هُرَيْرَةَ مَا حَفِظْتُ إِلاَّ قَوْلَهُ ذَلِكَ لَكَ وَمِثْلُهُ مَعَهُ قَالَ أَبُو سَعِيدٍ أَشْهَدُ أَنِّي حَفِظْتُ مِنْ رَسُولِ اللَّهِ ﷺ قَوْلَهُ ذَلِكَ لَكَ وَعَشَرَةُ أَمْثَالِهِ قَالَ أَبُو هُرَيْرَةَ وَذَلِكَ الرَّجُلُ آخِرُ أَهْلِ الْجَنَّةِ دُخُولاً الْجَنَّةَ  

This statement, may Allah have mercy on you, of accusation regarding the [Mu’an’an] chains is an invented one, produced without precedent, and there is no one who supports him from Ahl ul-Ilm in that. The widespread opinion, which is agreed upon between Ahl ul-Ilm, with reports and transmissions early and recent, is that each trustworthy narrator who transmits a Ḥadīth from his equal, with the feasible probability for [the transmitter] to meet [who he transmits from] and hear from him due to their being together in the same era, even if there never came a report that they met or spoke face to face, then the transmission is affirmed, and [using it as a] proof is appropriate, unless there is clear evidence that this transmitter did not meet who he transmits from or that he did not hear anything from him.

Then as for when the matter is ambiguous regarding the possibility which we explained previously, then the transmission is always [accepted ]as coming by way of ‘hearing’ until there is evidence [otherwise] which we pointed out. Thus it is said to the inventor of this opinion whose speaker is as we have described, or to his defender- you have provided in the sum total of your statement that the report of the single trustworthy narrator on authority of the single trustworthy narrator is a proof which is required to act upon, then you introduced into it the condition afterwards, and you said ‘until we know that [the transmitter] had met once or more and heard something from [the one he transmits from]’. So have you found this condition which you stipulated from anyone [of Ahl ul-Ilm] who also required it? And if not then bring me evidence of what you allege. Thus if he claims there is a statement from one of the scholars of the Salaf for what he alleged in introducing the condition in affirming reports, [then] confirm it; [however] neither he, nor others, will ever find a way to produce it, even though he claims about what he alleges there is evidence to rely on. It is said ‘What is that evidence?’

Thus if he said: ‘I said it since I found transmitters of reports, early and recent, transmitting Ḥadīth from each other, and [the transmitter] did not ever see or hear anything from [from the one he transmits from]. Thus when I saw them permitting the transmission of Ḥadīth between them like this, Irsāl, without hearing [between transmitters], while the Mursal from the transmissions, in the foundation of our view and that of Ahl ul-Ilm in reports, is that it is not a proof; on account of what I described from the weakness, I rely on researching the hearing of the transmitter in each report on authority of [who he transmits from]. Thus when I unexpectedly come upon his hearing from [the one he transmits from] due to the low amount of a thing [i.e. transmissions on his authority], all of what he transmits on his authority becomes fixed to me thereafter. And if knowledge of [his actually hearing from whom he transmits from] is too distant from me, I withhold from the report and according to me it does not have a position of proof due to the possibility of Irsāl in it.’

Thus it is said to him: Then if the reason for your weakening the [Mu’an’an] report and your abandoning relying on it is due to the possibility of Irsāl in it, it obligates you to not affirm a chain of Mu’an’an until you see it has hearing [Simā’] from its first [transmitter] to its last.

And according to us it is possible that the Ḥadīth [you described] which has come to us on authority of Hishām bin Urwah, on authority of his father, on authority of Ā’ishah- we know with certainty that Hishām heard from his father and that his father heard from Ā’ishah, just as we know that Ā’ishah heard from the Prophet, peace and blessings upon him- it is possible that when Hishām does not say in the transmission that he transmits on authority of his father the words ‘I heard’ or ‘He informed me’, that there could be between him and his father another person who informed [Hishām] of it on authority of his father in this transmission, and he did not hear it from his father when he preferred transmitting it Mursal, and it is not attributed to who he really heard it from.

Just as that is possible from Hishām, on authority of his father, then it is also possible for his father on authority of Ā’ishah, and like that all chains for Ḥadīth in which the ‘hearing’ [of each transmitter] from the other is not mentioned. And if it was known in some transmissions that every single one of them did hear from his companion a great deal, then it is still possible for each one of them to drop in some of the transmissions, such that he hears from someone else some of his Ḥadīth, then expedites on authority [of his most famous companion] occasionally, while not designating who he [actually] heard from. And at times he is afraid and designates who he [actually] related the Ḥadīth from and abandons Irsāl. What we mention from this is found in Ḥadīth, from the actions of trustworthy Muhaddithīn and A’immah of Ahl ul-Ilm; and we will mention several of their transmissions upon the pathway which we mentioned demonstrating through them the great amount of [the above], if Allah, exalted is He, wills. Thus from that [are the following]:

That Ayyūb as-Sakhtiyānī, Ibn al-Mubārak, Wakī’, Ibn Numayr, and a group of others transmitted on authority of Hishām bin Urwah, on authority of his father, on authority of Ā’ishah, may Allah be pleased with her, she said: ‘I applied scent to the Messenger of Allah, peace and blessings upon him, at the time of entering and leaving Ihrām, with the most pleasant [scent] I found’.

Thus Layth bin Sa’d, Dāwud al-Attār, Humayd bin al-Aswad, Wuhayb bin Khālid, and Abū Usāmah transmitted this transmission on authority of none other than Hishām, he said, Uthmān bin Urwah informed me, on authority of Urwah, on authority of Ā’ishah, on authority of the Prophet, peace and blessings upon him; and Hishām transmitted, on authority of his father, on authority of Ā’ishah, she said: ‘The Prophet, peace and blessings upon him, when he was in ‘Itikaf lowered his head towards me, then I combed [his hair] and I was menstruating’. Then Mālik bin Anas transmitted the exact narration, on authority of az-Zuhrī, on authority of Urwah, on authority of Amrah , on authority of Ā’ishah, on authority of the Prophet, peace and blessings upon him.

Az-Zuhrī and Sālih bin Abī Hassān transmitted on authority of Abī Salamah, on authority of Ā’ishah: ‘The Prophet, peace and blessings upon him, would kiss while fasting’.

Thus Yahyā bin Abī Kathīr said about this report regarding ‘kissing’, Abū Salamah bin Abd ar-Rahman informed me that Umar bin Abd al-Azīz informed him that Urwah informed him that Ā’ishah informed him that: ‘The Prophet, peace and blessings upon him, would kiss her while fasting’.

Ibn Uyaynah and others transmitted on authority of Amr bin Dīnār, on authority of Jābir, he said ‘The Messenger of Allah, peace and blessings upon him, [allowed us] to eat horse meat and prohibited us from donkey meat’. And Hammād bin Zayd transmitted it, on authority of Amr, on authority of Muhammad bin Alī, on authority of Jābir, on authority of the Prophet, peace and blessings upon him. And this manner of transmitting narrations is abundant, its enumeration being much, and what we mentioned is sufficient for those who possess understanding. Thus when the reason [for weakening these types of transmissions]- according to the one whose opinion we described before in terms of the invalidation of Ḥadīth and weakening them when it is not known that the transmitter heard anything through the one he transmits from- is that Irsāl is possible in them, his opinion leads to his being obligated to abandon relying on transmissions of those who are known to have heard through who they transmit from unless there is mention of ‘hearing’ in the report itself, due to what we clarified before of the A’immah who related reports that at times they would expedite the Ḥadīth as Irsāl, and not mention who they heard it from, and at times they would be so inclined, so they would provide the chain for the report in the form that they heard it- they would report [a narration] through ‘descent’ [from a peer or someone below them in age or status] if it was descended and with ‘elevation’ [with less narrators between them and the Prophet, peace and blessings upon him] if it was elevated, just as we explained about them. We are not aware of anyone from the A’immah of the Salaf who when he sought to act upon reports and investigate the soundness or weakness of the chains of transmission like [those of] Ayyūb as-Sakhtiyānī, Ibn Awn, Mālik bin Anas, Shu’bah bin al-Hajjāj, Yahyā bin Sa’īd al-Qattān, Abd ar-Rahman bin Mahdī and those after them from the people of Ḥadīth, he examined the situation regarding [the manner of] ‘hearing’ in the chains, like what is claimed in the opinion of the one we described previously.

Those who investigated among [the scholars of Ḥadīth] would only investigate the ‘hearing’ of the transmitters of Ḥadīth they transmitted from when the transmitter was among those who were known for Tadlīs in Ḥadīth and famous for it. Thus when they investigated [a transmitter’s manner of] ‘hearing’ in his transmissions and they would research that about him in order to distance themselves from the defect of Tadlīs. Thus to research that about the non-Mudallis, from the perspective of the one who alleged what he did in the opinion we related, then we have not heard of that from anyone we designated and do not designate from the A’immah.

Thus from that is Abd Allah bin Yazīd al-Ansārī , who saw the Prophet, peace and blessings upon him; he transmitted a Ḥadīth on authority of Hudhayfah and Abī Mas’ūd al-Ansārī attributing it to the Prophet, peace and blessings upon him, and there is no mention of ‘hearing’ in his transmission from either of them . Also, we have not preserved in any of the transmissions that Abd Allah bin Yazīd ever met Hudhayfah or Abū Mas’ūd face to face for Ḥadīth. We have not found mention in an actual transmission his seeing either of them and we have not heard from any of Ahl ul-Ilm who have passed or who we have met who charged with weakness these two reports who Abd Allah bin Yazīd transmitted on authority of Hudhayfah and Abū Mas’ūd. Rather according to those we met from Ahl ul-Ilm in Ḥadīth those two [reports] and whatever is similar to them are among the authentic and strong chains; they held the view of acting by what was related by them, and relied upon what came from the Sunan and Āthār [in that manner]. And it is weak and abandoned in the allegation of the one whose view we related before, until ‘hearing’ of the transmitter is obtained from whoever transmits [them]. And even if we took to enumerating the authentic reports according to Ahl ul-Ilm whereof they are weak in the allegation of this speaker and we counted them, truly we would not be able to fully examine its mention and enumerate all of them; rather we prefer to place several as a symbol for what we remain silent on.

Abū Uthmān an-Nahdī and Abū Rāfi’ as-Sā’igh both were from among those who witnessed the age of Jahiliyyah [the time before Islam in the Arabian Peninsula] and were among the Companions of the Messenger of Allah, peace and blessings upon him, who witnessed the battle of Badr, and so on and so forth. They both related reports on authority of [the Companions] until they [related Ḥadīth from younger Companions] the likes of Abū Hurayrah and Ibn Umar. Each of these two transmitted a single Ḥadīth on authority of Ubayy bin K’ab, on authority of the Prophet, peace and blessings upon him, and we did not hear in an actual transmission that they had seen Ubayy with their own eyes, or heard anything from him.

Abū Amr ash-Shaybānī witnessed al-Jahiliyyah and was an adult during the time of the Prophet, peace and blessings upon him, and Abū Ma’mar Abd Allah bin Sakhbarah each transmitted two reports on authority of Abū Mas’ūd al-Ansārī, on authority of the Prophet, peace and blessings upon him.

Ubayd bin Umayr transmitted a Ḥadīth on authority of Umm Salamah, wife of the Prophet, peace and blessings upon him, on authority of the Prophet, peace and blessings upon him, and Ubayd bin Umayr was born in the time of the Prophet, peace and blessings upon him.

Qays bin Abī Hāzim transmitted three reports on authority of Abū Mas’ūd al-Ansārī, on authority of the Prophet, peace and blessings upon him and he witnessed the time of the Prophet, peace and blessings upon him.

Abd ar-Rahman bin Abī Laylā transmitted a Ḥadīth on authority of Anas bin Mālik, on authority of the Prophet, peace and blessings upon him, and he heard from Umar bin al-Khattāb and accompanied Alī.

Rib’ī bin Hirāsh transmitted two Ḥadīth on authority of Imrān bin Husayn, on authority of the Prophet, peace and blessings upon him; and a Ḥadīth on authority of Abū Bakrah, on authority of the Prophet, peace and blessings upon him. Rib’ī heard from Alī bin Abī Tālib and transmitted on his authority.

Nāfi’ bin Jubayr bin Mut’im transmitted a Ḥadīth on authority of Abī Shurayh al-Khuzā’ī, on authority of the Prophet, peace and blessings upon him.

An-Nu’mān bin Abī Ayyāsh transmitted three Ahādīth on authority of Abū Sa’īd al-Khudrī, on authority of the Prophet, peace and blessings upon him.

Atā’ bin Yazīd al-Laythī transmitted a Ḥadīth on authority of Tamīm ad-Dārī, on authority of the Prophet, peace and blessings upon him.

Sulaymān bin Yasār transmitted a Ḥadīth on authority of Rāfi’ bin Khadīj, on authority of the Prophet, peace and blessings upon him.

Humayd bin Abd ar-Rahman al-Himyarī transmitted narrations on authority of Abū Hurayrah, on authority of the Prophet, peace and blessings upon him. Thus all of these Tabi’īn we named, whose transmissions are on authority of Companions, are not recorded in separate transmissions to have heard directly from them, to our knowledge, and are not recorded to have met them in the course of the actual report. They are sound chains of transmission according to those who possess knowledge of reports and transmissions; we do not know of them ever weakening anything of them or asking about whether they heard from each other, since the ‘hearing’ of each one of them from his companion is possible, without anyone rejecting [that], due to them all being together in the same time period.

This opinion that the speaker invented, which we related, regarding weakening the Ḥadīth, for the reason which he described, is too inferior to be relied upon or [too inferior] for its mention to be stirred up since it was an invented opinion and a backward discussion which no one from Ahl ul-Ilm stated before and those who came after them denounced it. Thus there is no need to for us to refute it with more than what we have already explained since the standing of the speech and its speaker is that which we described, and Allah is the one with whom aid is sought in repelling what differs from the school of the scholars and in Him alone complete trust is placed.  

وهَذا القَوْلُ يَرْحَمُكَ اللهُ فِي الطَّعْنِ فِي الأسانِيدِ قَوْلٌ مُخْتَرَعٌ مُسْتَحْدَثٌ غَيْرُ مَسْبُوقٍ صاحِبِهِ إلَيْهِ ولا مُساعِدَ لَهُ مِن أهْلِ العِلْمِ عَلَيْهِ وذَلِكَ أنَّ القَوْلَ الشّائِعَ المُتَّفَقَ عَلَيْهِ بَيْنَ أهْلِ العِلْمِ بِالأخْبارِ والرِّواياتِ قَدِيمًا وحَدِيثًا أنَّ كُلَّ رَجُلٍ ثِقَةٍ رَوى عَنْ مِثْلِهِ حَدِيثًا وجائِزٌ مُمْكِنٌ لَهُ لِقاؤُهُ والسَّماعُ [٣٠] مِنهُ لِكَوْنِهِما جَمِيعًا كانا فِي عَصْرٍ واحِدٍ وإنْ لَمْ يَأْتِ فِي خَبَرٍ قَطُّ أنَّهُما اجْتَمَعا ولا تَشافَها بِكَلامٍ فالرِّوايَةُ ثابِتَةٌ والحُجَّةُ بِها لازِمَةٌ إلّا أنَّ يَكُونَ هُناكَ دَلالَةٌ بَيِّنَةٌ أنَّ هَذا الرّاوِي لَمْ يَلْقَ مَن رَوى عَنْهُ أوْ لَمْ يَسْمَعْ مِنهُ شَيْئًا۔

فَأمّا والأمْرُ مُبْهَمٌ عَلى الإمْكانِ الَّذِي فَسَّرْنا فالرِّوايَةُ عَلى السَّماعِ أبَدًا حَتّى تَكُونَ الدَّلالَةُ الَّتِي بَيَّنّا فَيُقالُ لِمُخْتَرِعِ هَذا القَوْلِ الَّذِي وصَفْنا مَقالَتَهُ أوْ لِلذّابِّ عَنْهُ قَدْ أعْطَيْتَ فِي جُمْلَةِ قَوْلِكَ أنَّ خَبَرَ الواحِدِ الثِّقَةِ عَنِ الواحِدِ الثِّقَةِ حُجَّةٌ يَلْزَمُ بِهِ العَمَلُ ثُمَّ أدْخَلْتَ فِيهِ الشَّرْطَ بَعْدُ فَقُلْتَ حَتّى نَعْلَمَ أنَّهُما قَدْ كانا التَقَيا مَرَّةً فَصاعِدًا أوْ سَمِعَ مِنهُ شَيْئًا فَهَلْ تَجِدُ هَذا الشَّرْطَ الَّذِي اشْتَرَطْتَهُ عَنْ أحَدٍ يَلْزَمُ قَوْلُهُ؟ وإلّا فَهَلُمَّ دَلِيلًا عَلى ما زَعَمْتَ فَإنِ ادَّعى قَوْلَ أحَدٍ مِن عُلَماءِ السَّلَفِ بِما زَعَمَ مِن إدْخالِ الشَّرِيطَةِ فِي تَثْبِيتِ الخَبَرِ طُولِبَ بِهِ ولَنْ يَجِدَ هُوَ ولا غَيْرُهُ إلى إيجادِهِ سَبِيلًا وإنْ هُوَ ادَّعى فِيما زَعَمَ دَلِيلًا يَحْتَجُّ بِهِ قِيلَ وما ذاكَ الدَّلِيلُ؟

فَإنْ قالَ قُلْتُهُ لِأنِّي وجَدْتُ رُواةَ الأخْبارِ قَدِيمًا وحَدِيثًا يَرْوِي أحَدُهُمْ عَنِ الآخَرِ الحَدِيثَ ولَمّا يُعايِنْهُ ولا سَمِعَ مِنهُ شَيْئًا قَطُّ فَلَمّا رَأيْتُهُمْ اسْتَجازُوا رِوايَةَ الحَدِيثِ بَيْنَهُمْ هَكَذا عَلى الإرْسالِ مِن غَيْرِ سَماعٍ والمُرْسَلُ مِنَ الرِّواياتِ فِي أصْلِ قَوْلِنا وقَوْلِ أهْلِ العِلْمِ بِالأخْبارِ لَيْسَ بِحُجَّةٍ احْتَجْتُ لِما وصَفْتُ مِنَ العِلَّةِ إلى البَحْثِ عَنْ سَماعِ راوِي كُلِّ خَبَرٍ عَنْ راوِيهِ فَإذا أنا هَجَمْتُ عَلى سَماعِهِ مِنهُ لِأدْنى شَيْءٍ ثَبَتَ عِنْدِي بِذَلِكَ جَمِيعُ ما يَرْوِي عَنْهُ بَعْدُ فَإنْ عَزَبَ عَنِّي مَعْرِفَةُ ذَلِكَ أوْقَفْتُ الخَبَرَ ولَمْ يَكُنْ عِنْدِي مَوْضِعَ حُجَّةٍ لِإمْكانِ الإرْسالِ فِيهِ فَيُقالُ لَهُ فَإنْ كانَتِ العِلَّةُ فِي تَضْعِيفِكَ الخَبَرَ وتَرْكِكَ الِاحْتِجاجَ بِهِ إمْكانَ الإرْسالِ فِيهِ۔

لَزِمَكَ أنْ لا تُثْبِتَ إسْنادًا مُعَنْعَنًا حَتّى تَرى فِيهِ السَّماعَ مِن أوَّلِهِ إلى آخِرِهِ۔

وذَلِكَ أنَّ الحَدِيثَ الوارِدَ عَلَيْنا بِإسْنادِ هِشامِ بْنِ عُرْوَةَ عَنْ أبِيهِ عَنْ عائِشَةَ فَبِيَقِينٍ نَعْلَمُ أنَّ هِشامًا قَدْ سَمِعَ مِن أبِيهِ وأنَّ أباهُ قَدْ سَمِعَ مِن عائِشَةَ كَما نَعْلَمُ أنَّ عائِشَةَ قَدْ سَمِعَتْ مِنَ النَّبِيِّ ﷺ وقَدْ يَجُوزُ إذا لَمْ يَقُلْ هِشامٌ فِي رِوايَةٍ يَرْوِيها عَنْ أبِيهِ سَمِعْتُ أوْ أخْبَرَنِي أنْ يَكُونَ بَيْنَهُ وبَيْنَ أبِيهِ فِي تِلْكَ الرِّوايَةِ إنْسانٌ آخَرُ أخْبَرَهُ بِها عَنْ أبِيهِ ولَمْ يَسْمَعْها هُوَ مِن أبِيهِ لَمّا أحَبَّ أنَّ يَرْوِيها مُرْسَلًا ولا يُسْنِدَها إلى مَن سَمِعَها مِنهُ۔

وكَما يُمْكِنُ ذَلِكَ فِي هِشامٍ عَنْ أبِيهِ فَهُوَ أيْضًا مُمْكِنٌ فِي أبِيهِ عَنْ عائِشَةَ وكَذَلِكَ كُلُّ إسْنادٍ لِحَدِيثٍ لَيْسَ فِيهِ ذِكْرُ سَماعِ بَعْضِهِمْ مِن بَعْضٍ وإنْ كانَ قَدْ عُرِفَ فِي الجُمْلَةِ أنَّ كُلَّ واحِدٍ مِنهُمْ قَدْ سَمِعَ مِن صاحِبِهِ سَماعًا كَثِيرًا فَجائِزٌ لِكُلِّ واحِدٍ مِنهُمْ أنَّ يَنْزِلَ فِي بَعْضِ الرِّوايَةِ فَيَسْمَعَ مِن غَيْرِهِ عَنْهُ بَعْضَ أحادِيثِهِ ثُمَّ يُرْسِلَهُ عَنْهُ أحْيانًا ولا يُسَمِّيَ مَن سَمِعَ مِنهُ ويَنْشَطَ أحْيانًا فَيُسَمِّيَ الَّذِي حَمَلَ عَنْهُ الحَدِيثَ ويَتْرُكَ الإرْسالَ وما قُلْنا مِن هَذا مَوْجُودٌ فِي الحَدِيثِ مُسْتَفِيضٌ مِن فِعْلِ ثِقاتِ المُحَدِّثِينَ وأئِمَّةِ أهْلِ العِلْمِ وسَنَذْكُرُ مِن رِواياتِهِمْ عَلى الجِهَةِ الَّتِي ذَكَرْنا عَدَدًا يُسْتَدَلُّ بِها عَلى أكْثَرَ مِنها إنْ شاءَ اللهُ تَعالى فَمِن ذَلِكَ۔

أنَّ أيُّوبَ السَّخْتِيانِيَّ وابْنَ المُبارَكِ ووَكِيعًا وابْنَ نُمَيْرٍ وجَماعَةً غَيْرَهُمْ رَوَوْا عَنْ هِشامِ بْنِ عُرْوَةَ عَنْ أبِيهِ عَنْ عائِشَةَ قالَتْ «كُنْتُ أُطَيِّبُ رَسُولَ اللهِ ﷺ لِحِلِّهِ ولِحِرْمِهِ بِأطْيَبِ ما أجِدُ۔

فَرَوَى هَذِهِ الرِّوَايَةَ بِعَيْنِهَا اللَّيْثُ بْنُ سَعْدٍ، وَدَاوُدُ الْعَطَّارُ، وَحُمَيْدُ بْنُ الْأَسْوَدِ، وَوُهَيْبُ بْنُ خَالِدٍ، وَأَبُو أُسَامَةَ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي عُثْمَانُ بْنُ عُرْوَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ ﷺ، وَرَوَى هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ ﷺ إِذَا اعْتَكَفَ يُدْنِي إِلَيَّ رَأْسَهُ، فَأُرَجِّلُهُ وَأَنَا حَائِضٌ، فَرَوَاهَا بِعَيْنِهَا مَالِكُ بْنُ أَنَسٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ ﷺ. وَرَوَى الزُّهْرِيُّ، وَصَالِحُ بْنُ أَبِي حَسَّانَ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ، كَانَ النَّبِيُّ ﷺ يُقَبِّلُ وَهُوَ صَائِمٌ، فَقَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ فِي هَذَا الْخَبَرِ فِي الْقُبْلَةِ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَخْبَرَهُ أَنَّ عُرْوَةَ أَخْبَرَهُ أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ النَّبِيَّ ﷺ كَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ. وَرَوَى ابْنُ عُيَيْنَةَ وَغَيْرُهُ عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرٍ قَالَ: أَطْعَمَنَا رَسُولُ اللهِ ﷺ لُحُومَ الْخَيْلِ، وَنَهَانَا عَنْ لُحُومِ الْحُمُرِ، فَرَوَاهُ حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ ﷺ. وَهَذَا النَّحْوُ فِي الرِّوَايَاتِ كَثِيرٌ يَكْثُرُ تَعْدَادُهُ، وَفِيمَا ذَكَرْنَا مِنْهَا كِفَايَةٌ لِذَوِي الْفَهْمِ۔

فَإِذَا كَانَتِ الْعِلَّةُ عِنْدَ مَنْ وَصَفْنَا قَوْلَهُ مِنْ قَبْلُ فِي فَسَادِ الْحَدِيثِ وَتَوْهِينِهِ إِذَا لَمْ يُعْلَمْ أَنَّ الرَّاوِيَ قَدْ سَمِعَ مِمَّنْ رَوَى عَنْهُ شَيْئًا إِمْكَانَ الْإِرْسَالِ فِيهِ لَزِمَهُ تَرْكُ الِاحْتِجَاجِ فِي قِيَادِ قَوْلِهِ بِرِوَايَةِ مَنْ يُعْلَمُ أَنَّهُ قَدْ سَمِعَ مِمَّنْ رَوَى عَنْهُ، إِلَّا فِي نَفْسِ الْخَبَرِ الَّذِي فِيهِ ذِكْرُ السَّمَاعِ لِمَا بَيَّنَّا مِنْ قَبْلُ عَنِ الْأَئِمَّةِ الَّذِينَ نَقَلُوا الْأَخْبَارَ أَنَّهُمْ كَانَتْ لَهُمْ تَارَاتٌ يُرْسِلُونَ فِيهَا الْحَدِيثَ إِرْسَالًا، وَلَا يَذْكُرُونَ مَنْ سَمِعُوهُ مِنْهُ، وَتَارَاتٌ يَنْشَطُونَ فِيهَا، فَيُسْنِدُونَ الْخَبَرَ عَلَى هَيْئَةِ مَا سَمِعُوا، فَيُخْبِرُونَ بِالنُّزُولِ فِيهِ إِنْ نَزَلُوا، وَبِالصُّعُودِ إِنْ صَعِدُوا، كَمَا شَرَحْنَا ذَلِكَ عَنْهُمْ، وَمَا عَلِمْنَا أَحَدًا مِنْ أَئِمَّةِ السَّلَفِ مِمَّنْ يَسْتَعْمِلُ الْأَخْبَارَ وَيَتَفَقَّدُ صِحَّةَ الْأَسَانِيدِ وَسَقَمَهَا مِثْلَ أَيُّوبَ السَّخْتِيَانِيِّ، وَابْنِ عَوْنٍ، وَمَالِكِ بْنِ أَنَسٍ، وَشُعْبَةَ بْنِ الْحَجَّاجِ، وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ، وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ وَمَنْ بَعْدَهُمْ مِنْ أَهْلِ الْحَدِيثِ فَتَّشُوا عَنْ مَوْضِعِ السَّمَاعِ فِي الْأَسَانِيدِ كَمَا ادَّعَاهُ الَّذِي وَصَفْنَا قَوْلَهُ مِنْ قَبْلُ، وَإِنَّمَا كَانَ تَفَقُّدُ مَنْ تَفَقَّدَ مِنْهُمْ سَمَاعَ رُوَاةِ الْحَدِيثِ مِمَّنْ رَوَى عَنْهُمْ إِذَا كَانَ الرَّاوِي مِمَّنْ عُرِفَ بِالتَّدْلِيسِ فِي الْحَدِيثِ وَشُهِرَ بِهِ، فَحِينَئِذٍ يَبْحَثُونَ عَنْ سَمَاعِهِ فِي رِوَايَتِهِ، وَيَتَفَقَّدُونَ ذَلِكَ مِنْهُ كَيْ تَنْزَاحَ عَنْهُمْ عِلَّةُ التَّدْلِيسِ، فَمَنِ ابْتَغَى ذَلِكَ مِنْ غَيْرِ مُدَلِّسٍ عَلَى الْوَجْهِ الَّذِي زَعَمَ مَنْ حَكَيْنَا قَوْلَهُ، فَمَا سَمِعْنَا ذَلِكَ عَنْ أَحَدٍ مِمَّنْ سَمَّيْنَا وَلَمْ نُسَمِّ مِنَ الْأَئِمَّةِ۔

فَمِنْ ذَلِكَ أَنَّ عَبْدَ اللهِ بْنَ يَزِيدَ الْأَنْصَارِيَّ وَقَدْ رَأَى النَّبِيَّ ﷺ قَدْ رَوَى عَنْ حُذَيْفَةَ، وَعَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، وَعَنْ كُلِّ وَاحِدٍ مِنْهُمَا حَدِيثًا يُسْنِدُهُ إِلَى النَّبِيِّ ﷺ، وَلَيْسَ فِي رِوَايَتِهِ عَنْهُمَا ذِكْرُ السَّمَاعِ مِنْهُمَا، وَلَا حَفِظْنَا فِي شَيْءٍ مِنَ الرِّوَايَاتِ أَنَّ عَبْدَ اللهِ بْنَ يَزِيدَ شَافَهَ حُذَيْفَةَ، وَأَبَا مَسْعُودٍ بِحَدِيثٍ قَطُّ، وَلَا وَجَدْنَا ذِكْرَ رُؤْيَتِهِ إِيَّاهُمَا فِي رِوَايَةٍ بِعَيْنِهَا، وَلَمْ نَسْمَعْ عَنْ أَحَدٍ مِنْ أَهْلِ الْعِلْمِ مِمَّنْ مَضَى وَلَا مِمَّنْ أَدْرَكْنَا أَنَّهُ طَعَنَ فِي هَذَيْنِ الْخَبَرَيْنِ اللَّذَيْنِ رَوَاهُمَا عَبْدُ اللهِ بْنُ يَزِيدَ، عَنْ حُذَيْفَةَ، وَأَبِي مَسْعُودٍ بِضَعْفٍ فِيهِمَا، بَلْ هُمَا وَمَا أَشْبَهَهُمَا عِنْدَ مَنْ لَاقَيْنَا مِنْ أَهْلِ الْعِلْمِ بِالْحَدِيثِ مِنْ صِحَاحِ الْأَسَانِيدِ وَقَوِيِّهَا يَرَوْنَ اسْتِعْمَالَ مَا نُقِلَ بِهَا وَالِاحْتِجَاجَ بِمَا أَتَتْ مِنْ سُنَنٍ وَآثَارٍ، وَهِيَ فِي زَعْمِ مَنْ حَكَيْنَا قَوْلَهُ مِنْ قَبْلُ وَاهِيَةٌ مُهْمَلَةٌ حَتَّى يُصِيبَ سَمَاعَ الرَّاوِي عَمَّنْ رَوَى، وَلَوْ ذَهَبْنَا نُعَدِّدُ الْأَخْبَارَ الصِّحَاحَ عِنْدَ أَهْلِ الْعِلْمِ مِمَّنْ يَهِنُ بِزَعْمِ هَذَا الْقَائِلِ وَنُحْصِيهَا لَعَجَزْنَا عَنْ تَقَصِّي ذِكْرِهَا وَإِحْصَائِهَا كُلِّهَا، وَلَكِنَّا أَحْبَبْنَا أَنْ نَنْصِبَ مِنْهَا عَدَدًا يَكُونُ سِمَةً لِمَا سَكَتْنَا عَنْهُ مِنْهَا۔

وَهَذَا أَبُو عُثْمَانَ النَّهْدِيُّ، وَأَبُو رَافِعٍ الصَّائِغُ، وَهُمَا مِمَّنْ أَدْرَكَ الْجَاهِلِيَّةَ وَصَحِبَا أَصْحَابَ رَسُولِ اللهِ ﷺ مِنَ الْبَدْرِيِّينَ هَلُمَّ جَرًّا، وَنَقَلَا عَنْهُمُ الْأَخْبَارَ حَتَّى نَزَلَا إِلَى مِثْلِ أَبِي هُرَيْرَةَ، وَابْنِ عُمَرَ وَذَوِيهِمَا. قَدْ أَسْنَدَ كُلُّ وَاحِدٍ مِنْهُمَا عَنْ أُبَيِّ بْنِ كَعْبٍ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَلَمْ نَسْمَعْ فِي رِوَايَةٍ بِعَيْنِهَا أَنَّهُمَا عَايَنَا أُبَيًّا أَوْ سَمِعَا مِنْهُ شَيْئًا، وَأَسْنَدَ أَبُو عَمْرٍو الشَّيْبَانِيُّ وَهُوَ مِمَّنْ أَدْرَكَ الْجَاهِلِيَّةَ، وَكَانَ فِي زَمَنِ النَّبِيِّ ﷺ رَجُلًا، وَأَبُو مَعْمَرٍ عَبْدُ اللهِ بْنُ سَخْبَرَةَ، كُلُّ وَاحِدٍ مِنْهُمَا عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، عَنِ النَّبِيِّ ﷺ خَبَرَيْنِ، وَأَسْنَدَ عُبَيْدُ بْنُ عُمَيْرٍ، عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَعُبَيْدُ بْنُ عُمَيْرٍ وُلِدَ فِي زَمَنِ النَّبِيِّ ﷺ، وَأَسْنَدَ قَيْسُ بْنُ أَبِي حَازِمٍ، وَقَدْ أَدْرَكَ زَمَنَ النَّبِيِّ ﷺ، عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، عَنِ النَّبِيِّ ﷺ ثَلَاثَةَ أَخْبَارٍ، وَأَسْنَدَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، وَقَدْ حَفِظَ عَنْ عُمَرَ بْنِ الْخَطَّابِ، وَصَحِبَ عَلِيًّا، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَأَسْنَدَ رِبْعِيُّ بْنُ حِرَاشٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، عَنِ النَّبِيِّ ﷺ حَدِيثَيْنِ، وَعَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَقَدْ سَمِعَ رِبْعِيٌّ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَرَوَى عَنْهُ. وَأَسْنَدَ نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِي شُرَيْحٍ الْخُزَاعِيِّ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَأَسْنَدَ النُّعْمَانُ بْنُ أَبِي عَيَّاشٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ثَلَاثَةَ أَحَادِيثَ عَنِ النَّبِيِّ ﷺ، وَأَسْنَدَ عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ، عَنْ تَمِيمٍ الدَّارِيِّ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَأَسْنَدَ سُلَيْمَانُ بْنُ يَسَارٍ، عَنْ رَافِعِ بْنِ خَدِيجٍ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَأَسْنَدَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ أَحَادِيثَ، فَكُلُّ هَؤُلَاءِ التَّابِعِينَ الَّذِينَ نَصَبْنَا رِوَايَتَهُمْ عَنِ الصَّحَابَةِ الَّذِينَ سَمَّيْنَاهُمْ لَمْ يُحْفَظْ عَنْهُمْ سَمَاعٌ عَلِمْنَاهُ مِنْهُمْ فِي رِوَايَةٍ بِعَيْنِهَا، وَلَا أَنَّهُمْ لَقُوهُمْ فِي نَفْسِ خَبَرٍ بِعَيْنِهِ، وَهِيَ أَسَانِيدُ عِنْدَ ذَوِي الْمَعْرِفَةِ بِالْأَخْبَارِ وَالرِّوَايَاتِ مِنْ صِحَاحِ الْأَسَانِيدِ لَا نَعْلَمُهُمْ وَهَّنُوا مِنْهَا شَيْئًا قَطُّ، وَلَا الْتَمَسُوا فِيهَا سَمَاعَ بَعْضِهِمْ مِنْ بَعْضٍ إِذِ السَّمَاعُ لِكُلِّ وَاحِدٍ مِنْهُمْ مُمْكِنٌ مِنْ صَاحِبِهِ غَيْرُ مُسْتَنْكَرٍ لِكَوْنِهِمْ جَمِيعًا كَانُوا فِي الْعَصْرِ الَّذِي اتَّفَقُوا فِيهِ، وَكَانَ هَذَا الْقَوْلُ الَّذِي أَحْدَثَهُ الْقَائِلُ الَّذِي حَكَيْنَاهُ فِي تَوْهِينِ الْحَدِيثِ بِالْعِلَّةِ الَّتِي وَصَفَ أَقَلَّ مِنْ أَنْ يُعَرَّجَ عَلَيْهِ، وَيُثَارَ ذِكْرُهُ إِذْ كَانَ قَوْلًا مُحْدَثًا وَكَلَامًا خَلْفًا لَمْ يَقُلْهُ أَحَدٌ مِنْ أَهْلِ الْعِلْمِ سَلَفَ، وَيَسْتَنْكِرُهُ مَنْ بَعْدَهُمْ خَلَفَ، فَلَا حَاجَةَ بِنَا فِي رَدِّهِ بِأَكْثَرَ مِمَّا شَرَحْنَا، إِذْ كَانَ قَدْرُ الْمَقَالَةِ وَقَائِلِهَا الْقَدْرَ الَّذِي وَصَفْنَاهُ، وَاللهُ الْمُسْتَعَانُ عَلَى دَفْعِ مَا خَالَفَ مَذْهَبَ الْعُلَمَاءِ، وَعَلَيْهِ التُّكْلَانُ۔  

Umar b. al-Khattab sent for me and I came to him when the day had advanced. I found him in his house sitting on his bare bed-stead, reclining on a leather pillow. He said (to me): Malik, some people of your tribe have hastened to me (with a request for help). I have ordered a little money for them. Take it and distribute it among them. I said: I wish you had ordered somebody else to do this job. He said: Malik, take it (and do what you have been told). At this moment (his man-servant) Yarfa' came in and said: Commander of the Faithful, what do you say about Uthman, Abd al-Rabman b. 'Auf, Zubair and Sa'd (who have come to seek an audience with you)? He said: Yes, and permitted them. so they entered. Then he (Yarfa') came again and said: What do you say about 'Ali and Abbas (who are present at the door)? He said: Yes, and permitted them to enter. Abbas said: Commander of the Faithful, decide (the dispute) between me and this sinful, treacherous, dishonest liar. The people (who were present) also said: Yes. Commander of the Faithful, do decide (the dispute) and have mercy on them. Malik b. Aus said: I could well imagine that they had sent them in advance for this purpose (by 'Ali and Abbas). 'Umar said: Wait and be patient. I adjure you by Allah by Whose order the heavens and the earth are sustained, don't you know that the Messenger of Allah ﷺ said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity"? They said: Yes. Then he turned to Abbas and 'Ali and said: I adjure you both by Allah by Whose order the heavens and earth are sustained, don't you know that the Messenger of Allah ﷺ said:" We do not have any heirs; what we leave behind is (to be given in) charity"? They (too) said: Yes. (Then) Umar said: Allah, the Glorious and Exalted, had done to His Messenger ﷺ a special favour that He has not done to anyone else except him. He quoted the Qur'anic verse:" What Allah has bestowed upon His Apostle from (the properties) of the people of township is for Allah and His Messenger". The narrator said: I do not know whether he also recited the previous verse or not. Umar continued: The Messenger of Allah ﷺ distrbuted among you the properties abandoned by Banu Nadir. By Allah, he never preferred himself over you and never appropriated anything to your exclusion. (After a fair distribution in this way) this property was left over. The Messenger of Allah ﷺ would meet from its income his annual expenditure, and what remained would be deposited in the Bait-ul-Mal. (Continuing further) he said: I adjure you by Allah by Whose order the heavens and the earth are sustained. Do you know this? They said: Yes. Then he adjured Abbas and 'All as he had adjured the other persons and asked: Do you both know this? They said: Yes. He said: When the Messenger of Allah ﷺ passed away, Abu Bakr said:" I am the successor of the Messenger of Allah ﷺ." Both of you came to demand your shares from the property (left behind by the Messenger of Allah). (Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr (Allah be pleased with him) said: The Messenger of Allah ﷺ had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the successor of the Messenger of Allah ﷺ and Abu Bakr (Allah be pleased with him), you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true, virtuous, well-guided and a follower of truth. I became the guardian of this property. Then you as well as he came to me. Both of you have come and your purpose is identical. You said: Entrust the property to us. I said: If you wish that I should entrust it to you, it will be on the condition that both of you will undertake to abide by a pledge made with Allah that you will use it in the same way as the Messenger of Allah ﷺ used it. So both of you got it. He said: Wasn't it like this? They said: Yes. He said: Then you have (again) come to me with the request that I should adjudge between you. No, by Allah. I will not give any other judgment except this until the arrival of the Doomsday. If you are unable to hold the property on this condition, return it to me.  

فَوَجَدْتُهُ فِي بَيْتِهِ جَالِسًا عَلَى سَرِيرٍ مُفْضِيًا إِلَى رِمَالِهِ مُتَّكِئًا عَلَى وِسَادَةٍ مِنْ أَدَمٍ فَقَالَ لِي يَا مَالُ إِنَّهُ قَدْ دَفَّ أَهْلُ أَبْيَاتٍ مِنْ قَوْمِكَ وَقَدْ أَمَرْتُ فِيهِمْ بِرَضْخٍ فَخُذْهُ فَاقْسِمْهُ بَيْنَهُمْ قَالَ قُلْتُ لَوْ أَمَرْتَ بِهَذَا غَيْرِي قَالَ خُذْهُ يَا مَالُ قَالَ فَجَاءَ يَرْفَا فَقَالَ هَلْ لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَالزُّبَيْرِ وَسَعْدٍ فَقَالَ عُمَرُ نَعَمْ فَأَذِنَ لَهُمْ فَدَخَلُوا ثُمَّ جَاءَ فَقَالَ هَلْ لَكَ فِي عَبَّاسٍ وَعَلِيٍّ قَالَ نَعَمْ فَأَذِنَ لَهُمَا فَقَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا الْكَاذِبِ الآثِمِ الْغَادِرِ الْخَائِنِ فَقَالَ الْقَوْمُ أَجَلْ يَا أَمِيرَ الْمُؤْمِنِينَ فَاقْضِ بَيْنَهُمْ وَأَرِحْهُمْ فَقَالَ مَالِكُ بْنُ أَوْسٍ يُخَيَّلُ إِلَىَّ أَنَّهُمْ قَدْ كَانُوا قَدَّمُوهُمْ لِذَلِكَ فَقَالَ عُمَرُ اتَّئِدَا أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ أَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ قَالُوا نَعَمْ ثُمَّ أَقْبَلَ عَلَى الْعَبَّاسِ وَعَلِيٍّ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ أَتَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لاَ نُورَثُ مَا تَرَكْنَاهُ صَدَقَةٌ قَالاَ نَعَمْ فَقَالَ عُمَرُ إِنَّ اللَّهَ جَلَّ وَعَزَّ كَانَ خَصَّ رَسُولَهُ ﷺ بِخَاصَّةٍ لَمْ يُخَصِّصْ بِهَا أَحَدًا غَيْرَهُ قَالَ { مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ} مَا أَدْرِي هَلْ قَرَأَ الآيَةَ الَّتِي قَبْلَهَا أَمْ لاَ قَالَ فَقَسَمَ رَسُولُ اللَّهِ ﷺ بَيْنَكُمْ أَمْوَالَ بَنِي النَّضِيرِ فَوَاللَّهِ مَا اسْتَأْثَرَ عَلَيْكُمْ وَلاَ أَخَذَهَا دُونَكُمْ حَتَّى بَقِيَ هَذَا الْمَالُ فَكَانَ رَسُولُ اللَّهِ ﷺ يَأْخُذُ مِنْهُ نَفَقَةَ سَنَةٍ ثُمَّ يَجْعَلُ مَا بَقِيَ أُسْوَةَ الْمَالِ ثُمَّ قَالَ أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ أَتَعْلَمُونَ ذَلِكَ قَالُوا نَعَمْ ثُمَّ نَشَدَ عَبَّاسًا وَعَلِيًّا بِمِثْلِ مَا نَشَدَ بِهِ الْقَوْمَ أَتَعْلَمَانِ ذَلِكَ قَالاَ نَعَمْ قَالَ فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ قَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ فَجِئْتُمَا تَطْلُبُ مِيرَاثَكَ مِنَ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ ﷺ مَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنَّهُ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تُوُفِّيَ أَبُو بَكْرٍ وَأَنَا وَلِيُّ رَسُولِ اللَّهِ ﷺ وَوَلِيُّ أَبِي بَكْرٍ فَرَأَيْتُمَانِي كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنِّي لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ فَوَلِيتُهَا ثُمَّ جِئْتَنِي أَنْتَ وَهَذَا وَأَنْتُمَا جَمِيعٌ وَأَمْرُكُمَا وَاحِدٌ فَقُلْتُمَا ادْفَعْهَا إِلَيْنَا فَقُلْتُ إِنْ شِئْتُمْ دَفَعْتُهَا إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللَّهِ أَنْ تَعْمَلاَ فِيهَا بِالَّذِي كَانَ يَعْمَلُ رَسُولُ اللَّهِ ﷺ فَأَخَذْتُمَاهَا بِذَلِكَ قَالَ أَكَذَلِكَ قَالاَ نَعَمْ قَالَ ثُمَّ جِئْتُمَانِي لأَقْضِيَ بَيْنَكُمَا وَلاَ وَاللَّهِ لاَ أَقْضِي بَيْنَكُمَا بِغَيْرِ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ فَإِنْ عَجَزْتُمَا عَنْهَا فَرُدَّاهَا إِلَىَّ  

I went out (on a mercantile venture) during the period (of truce) between me and the Messenger of Allah ﷺ. While I was in Syria, the letter of the Messenger of Allah ﷺ was handed over to Hiraql (Ceasar), the Emperor of Rome (who was on a visit to Jerusalem at that time). The letter was brought by Dihya Kalbi who delivered it to the governor of Busra The governor passed it on to Hiraql, (On receiving the letter), he said: Is there anyone from the people of this man who thinks that he is a prophet? People said: Yes. So, I was called along with a few others from the Quraish. We were admitted to Hiraql and he seated us before him.

He asked: Which of you has closer kinship with the man who thinks that he is a prophet? Abu Sufyan said: I. So they seated me in front of him and stated my companions behind me. Then, he called his interpreter and said to him: Tell them that I am going to ask this fellow (i. e. Abu Sufyan) about the man who thinks that he is a prophet. If he tells me a lie, then refute him. Abu Sufyan told (the narrator): By God, if there was not the fear that falsehood would be imputed to me I would have lied.

1. (Then) Hiraql said to his interpreter: Inquire from him about his ancestry, I said: He is of good ancestry among us. He asked: Has there been a king among his ancestors? I said: No.
2. He asked: Did you accuse him of falsehood before he proclaimed his prophethood? I said: No.
3. He asked: Who are his followers people of high status or low status? I said: (They are) of low status.
4. He asked: Are they increasing in number or decreasing? I said. No. they are rather increasing.
5. He asked: Does anyone give up his religion, being dissatisfied with it, after having embraced it? I said: No.
6. He asked: Have you been at war with him? I said: Yes.
7. He asked: How did you fare in that war? I said: The war between us and him has been wavering like a bucket, up at one turn and down at the other (i. e. the victory has been shared between us and him by turns). Sometimes he suffered loss at our hands and sometimes we suffered loss at his (hand).
8. He asked: Has he (ever) violated his covenant? I said: No. but we have recently concluded a peace treaty with him for a period and we do not know what he is going to do about it. (Abu Sufyan said on oath that he could not interpolate in this dialogue anything from himself more than these words )
9. He asked: Did anyone make the proclamation (of prophethood) before him? I said: No.

He (now) said to his interpreter:

1. Tell him, I asked him about his ancestry and he had replied that he had the best ancestry. This is the case with Prophets; they are the descendants of the noblest among their people (Addressing Abu Sufyan),
2. he continued: I asked you if there had been a king among his ancestors. You said that there had been none. If there had been a king among his ancestors, I would have said that he was a man demanding his ancestral kingdom.
3. I asked you about his followers and whether they were people of high or low status, and you said that they were of rather low status. Such are the followers of the Prophets.
4. I asked you whether you used to accuse him of falsehood before he proclaimed his prophethood, and you said that you did not. So I have understood that when he did not allow himself to tell a lie about the poeple, he would never go to the length of forging a falsehood about Allah.
5. I asked you whether anyone renounced his religion after being dissatisfied with it after he had embraced it, and you replied in the negative. Faith is like this when it enters the depth of the heart (it perpetuates them).
6. I asked you whether his followers were increasing or decreasing. You said they were increasing. Faith is like this until it reaches its consummation.
7. I asked you whether you had been at war with him, and you replied that you had been and that the victory between you and him had been shared by turns, sometimes he suffering loss at your hand and sometimes you suffering lost at his. This is how the Prophets are tried before the final victory its theirs.
8. I asked you whether he (ever) violated his covenant, and you said that he did not. This is how the Prophets behave. They never violate (their covenants).
9. I asked you whether anyone before him had proclaimed the same thing, and you replied in the negative. I said: If anyone had made the same proclamation before, I would have thought that he was a man following what had been proclaimed before.

(Then) he asked: What does he enjoin upon you? I said: He exhorts us to offer Salat, to pay Zakat, to show due regard to kinship and to practice chastity. He said: It what you have told about him is true, he is certainly a Prophet. I knew that he was to appear but I did not think that he would be from among you. If I knew that I would be able to reach him. I would love to meet him; and if I had been with him I would have washed his feet (out of reverence). His dominion would certainly extend to this place which is under my feet.

Then he called for the letter of the Messenger of Allah (may peace be upon him) and read it. The letter ran as follows:" In the name of Allah, Most Gracious and Most Merciful. From Muhammad, the Messenger of Allah, to Hiraql, the Emperor of the Romans. Peace be upon him who follows the guidance. After this, I extend to you the invitation to accept Islam. Embrace Islam and you will be safe. Accept Islam, God will give you double the reward. And if you turn away, upon you will be the sin of your subjects." O People of the Book, come to the word that is common between us that we should worship none other than Allah, should not ascribe any partner to Him and some of us should not take their fellows as Lords other than Allah. If they turn away, you should say that we testify to our being Muslims [iii. 64]." When he hid finished the reading of the letter, noise and confused clamour was raise around him, and he ordered us to leave. Accordingly, we left. (Addressing my companions) while we were coming out (of the place). I said: Ibn Abu Kabsha (referring sarcastically to the Holy Prophet) has come to wield great power. Lo! (even) the king of the Romans is afraid of him. I continued to believe that the authority of the Messenger of Allah ﷺ would triumph until God imbued me with (the spirit of) Islam.  

انْطَلَقْتُ فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنِي وَبَيْنَ رَسُولِ اللَّهِ ﷺ قَالَ فَبَيْنَا أَنَا بِالشَّأْمِ إِذْ جِيءَ بِكِتَابٍ مِنْ رَسُولِ اللَّهِ ﷺ إِلَى هِرَقْلَ يَعْنِي عَظِيمَ الرُّومِ قَالَ وَكَانَ دِحْيَةُ الْكَلْبِيُّ جَاءَ بِهِ فَدَفَعَهُ إِلَى عَظِيمِ بُصْرَى فَدَفَعَهُ عَظِيمُ بُصْرَى إِلَى هِرَقْلَ فَقَالَ هِرَقْلُ هَلْ هَا هُنَا أَحَدٌ مِنْ قَوْمِ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ قَالُوا نَعَمْ قَالَ فَدُعِيتُ فِي نَفَرٍ مِنْ قُرَيْشٍ فَدَخَلْنَا عَلَى هِرَقْلَ فَأَجْلَسَنَا بَيْنَ يَدَيْهِ فَقَالَ أَيُّكُمْ أَقْرَبُ نَسَبًا مِنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا فَأَجْلَسُونِي بَيْنَ يَدَيْهِ وَأَجْلَسُوا أَصْحَابِي خَلْفِي ثُمَّ دَعَا بِتَرْجُمَانِهِ فَقَالَ لَهُ قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنِ الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ كَذَبَنِي فَكَذِّبُوهُ قَالَ فَقَالَ أَبُو سُفْيَانَ وَايْمُ اللَّهِ لَوْلاَ مَخَافَةَ أَنْ يُؤْثَرَ عَلَىَّ الْكَذِبُ لَكَذَبْتُ ثُمَّ قَالَ لِتَرْجُمَانِهِ سَلْهُ كَيْفَ حَسَبُهُ فِيكُمْ قَالَ قُلْتُ هُوَ فِينَا ذُو حَسَبٍ قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ لاَ قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ قُلْتُ لاَ قَالَ وَمَنْ يَتَّبِعُهُ أَشْرَافُ النَّاسِ أَمْ ضُعَفَاؤُهُمْ قَالَ قُلْتُ بَلْ ضُعَفَاؤُهُمْ قَالَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ قَالَ قُلْتُ لاَ بَلْ يَزِيدُونَ قَالَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ سَخْطَةً لَهُ قَالَ قُلْتُ لاَ قَالَ فَهَلْ قَاتَلْتُمُوهُ قُلْتُ نَعَمْ قَالَ فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ قَالَ قُلْتُ تَكُونُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالاً يُصِيبُ مِنَّا وَنُصِيبُ مِنْهُ قَالَ فَهَلْ يَغْدِرُ قُلْتُ لاَ وَنَحْنُ مِنْهُ فِي مُدَّةٍ لاَ نَدْرِي مَا هُوَ صَانِعٌ فِيهَا قَالَ فَوَاللَّهِ مَا أَمْكَنَنِي مِنْ كَلِمَةٍ أُدْخِلُ فِيهَا شَيْئًا غَيْرَ هَذِهِ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قَالَ قُلْتُ لاَ قَالَ لِتَرْجُمَانِهِ قُلْ لَهُ إِنِّي سَأَلْتُكَ عَنْ حَسَبِهِ فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو حَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي أَحْسَابِ قَوْمِهَا وَسَأَلْتُكَ هَلْ كَانَ فِي آبَائِهِ مَلِكٌ فَزَعَمْتَ أَنْ لاَ فَقُلْتُ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ عَنْ أَتْبَاعِهِ أَضُعَفَاؤُهُمْ أَمْ أَشْرَافُهُمْ فَقُلْتَ بَلْ ضُعَفَاؤُهُمْ وَهُمْ أَتْبَاعُ الرُّسُلِ وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَزَعَمْتَ أَنْ لاَ فَقَدْ عَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ ثُمَّ يَذْهَبَ فَيَكْذِبَ عَلَى اللَّهِ وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَهُ سَخْطَةً لَهُ فَزَعَمْتَ أَنْ لاَ وَكَذَلِكَ الإِيمَانُ إِذَا خَالَطَ بَشَاشَةَ الْقُلُوبِ وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَوْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ فَزَعَمْتَ أَنَّكُمْ قَدْ قَاتَلْتُمُوهُ فَتَكُونُ الْحَرْبُ بَيْنَكُمْ وَبَيْنَهُ سِجَالاً يَنَالُ مِنْكُمْ وَتَنَالُونَ مِنْهُ وَكَذَلِكَ الرُّسُلُ تُبْتَلَى ثُمَّ تَكُونُ لَهُمُ الْعَاقِبَةُ وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنَّهُ لاَ يَغْدِرُ وَكَذَلِكَ الرُّسُلُ لاَ تَغْدِرُ وَسَأَلْتُكَ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ فَزَعَمْتَ أَنْ لاَ فَقُلْتُ لَوْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قُلْتُ رَجُلٌ ائْتَمَّ بِقَوْلٍ قِيلَ قَبْلَهُ قَالَ ثُمَّ قَالَ بِمَ يَأْمُرُ كُمْ قُلْتُ يَأْمُرُنَا بِالصَّلاَةِ وَالزَّكَاةِ وَالصِّلَةِ وَالْعَفَافِ قَالَ إِنْ يَكُنْ مَا تَقُولُ فِيهِ حَقًّا فَإِنَّهُ نَبِيٌّ وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَمْ أَكُنْ أَظُنُّهُ مِنْكُمْ وَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لأَحْبَبْتُ لِقَاءَهُ وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمَيْهِ وَلَيَبْلُغَنَّ مُلْكُهُ مَا تَحْتَ قَدَمَىَّ قَالَ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ ﷺ فَقَرَأَهُ فَإِذَا فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلاَمٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ وَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ وَ { يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ} فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ ارْتَفَعَتِ الأَصْوَاتُ عِنْدَهُ وَكَثُرَ اللَّغْطُ وَأَمَرَ بِنَا فَأُخْرِجْنَا قَالَ فَقُلْتُ لأَصْحَابِي حِينَ خَرَجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ إِنَّهُ لَيَخَافُهُ مَلِكُ بَنِي الأَصْفَرِ قَالَ فَمَا زِلْتُ مُوقِنًا بِأَمْرِ رَسُولِ اللَّهِ ﷺ أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ عَلَىَّ الإِسْلاَمَ  

We set out from our tribe Ghafir who look upon the prohibited months as permissible months. I and my brother Unais and our mother stayed with our maternal uncle who treated us well. The men of his tribe fell jealous and they said: When you are anay from your house, Unais commits adultery with your wife. Our -naternal uncle came and he accused us of the sin which was conveyed to him. I said: You have undone the good you did to us. We cannot stay with you after this. We came to our camels and loaded (our) luggage. Our maternal uncle began to weep covering himself with (a piece of) cloth. We proceeded on until we encamped by the side of Mecca. Unais cast lot on the camels (we had) and an equal number (above that). They both went to a Kahin and he made Unais win and Unais came with our camels and an equal number along with them. He (Abu Dharr) said: My nephew, I used to observe prayer three years before my meeting with Messenger of Allah ﷺ. I said: For whom did you say prayer? He said: For Allah. I said: To which direction did you turn your face (for observing prayer)? He said: I used to turn my face as Allah has directed me to turn my face. I used to observe the night prayer at the time of the end of night and I fell down in prostration like the mantle until the sun rose over me. Unais said: I have a work in Mecca, so you better stay here. Unais went until he came to Mecca and he came to me late. I said: What did you do? He said: I met a person in Mecca who is on your religion and he claims that verily it is Allah Who has sent him. I said: What do the people say about him? He said: They say that he is a poet or a Kahin or a magician. Unais who was himself one of the poets said. I have heard the words of a Kahin but his words in no way resemble his (words). And 1 also compared his words to the verses of poets but such words cannot be uttered by any poet. By Allah, he is truthful and they are liars. Then I said: you stay here, until I go, so that I should see him. He said: I came to Mecca and I selected an insignificant person from amongst them and said to him: Where is he whom you call as-Sabi? He pointed out towards me saying: He is Sabi. Thereupon the people of the valley attacked me with sods and bows until I fell down unconscious. I stood up after havin. regained my consciousness and I found as if I was a red idol. I came to Zamzarn and washed blood from me and drank water from it and listen, O son of my brother, I stayed there for thirty nights or days and there was no food for me but the water of Zamzarn. And I became so bulky that there appeared wrinkles upon my stomach, and I did not feel any hunger in my stomach. It was during this time that the people of Mecca slept in the moonlit night and none was there to eircumambulate the House but only two women who had been invoking the name of Isafa, and Na'ila (the two idols). They came to me while in their circuit and I said: Marry one with the other, but they did not dissuade from their invoking. They came to me and I said to them: Insert wood (in the idols' private parts). (I said this to them in such plain words) as I could not express in metaphorical terms. These women went away crying and saying: Had there been one amongst our people (he would have taught a lesson to you for the obscene words used for our idols before us). These women met Messenger of Allah ﷺ and Abu Bakr who had also been coming down the hill. He asked them: What has happened to you? They said: There is Sabi, who has hidden himself between the Ka'ba and its curtain. He said: What did he say to you? They said: He uttered such words before us as we cannot express. Messenger of Allah ﷺ came and he kissed the Black Stone and circumambulated the House along with his Companion and then observed prayer, and when he had finished his prayer, Abu Dharr said: I was the first to greet him with the salutation of peace and uttered (these words) in this way; Allah's Messen- ger, may there be peace upon you, whereupon he said: It may be upon you too and the mercy of Allah. He then said: Who are you? I said: From the tribe of Ghifar. He leaned his hand and placed his finger on his forehead and I said to myself: Perhaps he has not liked it that I belong to the tribe of Ghifar. I attempted to catch hold of his hand but his friend who knew about him more than I dissuaded me f rom doing so. He then lifted his head and said: Since how long have you been here? I said: I have been here for the last thirty nights or days. He said: Who has been feeding you? I said: There has been no food for me but the water of Zamzam. I have grown so bulky that there appear wrinkles upon my stomach and I do not feel any hunger. He said: It is blessed (water) and it also serves as food. Thereupon Abu Bakr said: Messenger of Allah, let me serve as a host to him for tonight, and then Messenger of Allah ﷺ proceeded forth and so did Abu Bakr and I went along with them. Abu Bakr opened the door and then he brought for us the raisins of Ta'if and that was the first food which I ate there. Then I stayed as long as I had to stay. I then came to Allah's Messenaer ﷺ and he said: I have been shown the land abound- ing in trees and I think it cannot be but that of Yathrib (that is the old name of Medina). You are a preacher to your people on my behalf. I hope Allah would benefit them through you and He would reward you. I came to Unais and he said: What have you done? I said: I have done that I have embraced Islam and I have testified (to the prophethood of Messenger of Allah). He said: I have no aversion for your religion and I also embrace Islam and testify (to the prophethood of Muhammad). Then both of us came to our mother and she said: I have no aversion for your religion and I also embrace Islam and testify to the prophethood of Muhammad. We then loaded our camels and came to our tribe Ghifir and half of the tribe embraced Islam and their chief was Aimi' b. Rahada Ghifirl and he was their leader and hall of the tribe said: We will embrace Islam when Messenger of Allah (may p,. ace be upon him) would come to Medina, and when Messenger of Allah ﷺ came to Medina the remaining half also embraced Islam. Then a tribe Aslam came to the Prophet ﷺ and said: Messenger of Allah, we also embrace Islam like our brothers who have embraced Islam. And they also embraced Islam. Thereupon Messenger of Allah ﷺ said: Allah granted pardon to the tribe of Ghifar and Allah saved (from destruction) the tribe of Aslam.  

أَبُو ذَرٍّ خَرَجْنَا مِنْ قَوْمِنَا غِفَارٍ وَكَانُوا يُحِلُّونَ الشَّهْرَ الْحَرَامَ فَخَرَجْتُ أَنَا وَأَخِي أُنَيْسٌ وَأُمُّنَا فَنَزَلْنَا عَلَى خَالٍ لَنَا فَأَكْرَمَنَا خَالُنَا وَأَحْسَنَ إِلَيْنَا فَحَسَدَنَا قَوْمُهُ فَقَالُوا إِنَّكَ إِذَا خَرَجْتَ عَنْ أَهْلِكَ خَالَفَ إِلَيْهِمْ أُنَيْسٌ فَجَاءَ خَالُنَا فَنَثَا عَلَيْنَا الَّذِي قِيلَ لَهُ فَقُلْتُ لَهُ أَمَّا مَا مَضَى مِنْ مَعْرُوفِكَ فَقَدْ كَدَّرْتَهُ وَلاَ جِمَاعَ لَكَ فِيمَا بَعْدُ فَقَرَّبْنَا صِرْمَتَنَا فَاحْتَمَلْنَا عَلَيْهَا وَتَغَطَّى خَالُنَا ثَوْبَهُ فَجَعَلَ يَبْكِي فَانْطَلَقْنَا حَتَّى نَزَلْنَا بِحَضْرَةِ مَكَّةَ فَنَافَرَ أُنَيْسٌ عَنْ صِرْمَتِنَا وَعَنْ مِثْلِهَا فَأَتَيَا الْكَاهِنَ فَخَيَّرَ أُنَيْسًا فَأَتَانَا أُنَيْسٌ بِصِرْمَتِنَا وَمِثْلِهَا مَعَهَا قَالَ وَقَدْ صَلَّيْتُ يَا ابْنَ أَخِي قَبْلَ أَنْ أَلْقَى رَسُولَ اللَّهِ ﷺ بِثَلاَثِ سِنِينَ قُلْتُ لِمَنْ قَالَ لِلَّهِ قُلْتُ فَأَيْنَ تَوَجَّهُ قَالَ أَتَوَجَّهُ حَيْثُ يُوَجِّهُنِي رَبِّي أُصَلِّي عِشَاءً حَتَّى إِذَا كَانَ مِنْ آخِرِ اللَّيْلِ أُلْقِيتُ كَأَنِّي خِفَاءٌ حَتَّى تَعْلُوَنِي الشَّمْسُ فَقَالَ أُنَيْسٌ إِنَّ لِي حَاجَةً بِمَكَّةَ فَاكْفِنِي فَانْطَلَقَ أُنَيْسٌ حَتَّى أَتَى مَكَّةَ فَرَاثَ عَلَىَّ ثُمَّ جَاءَ فَقُلْتُ مَا صَنَعْتَ قَالَ لَقِيتُ رَجُلاً بِمَكَّةَ عَلَى دِينِكَ يَزْعُمُ أَنَّ اللَّهَ أَرْسَلَهُ قُلْتُ فَمَا يَقُولُ النَّاسُ قَالَ يَقُولُونَ شَاعِرٌ كَاهِنٌ سَاحِرٌ وَكَانَ أُنَيْسٌ أَحَدَ الشُّعَرَاءِ قَالَ أُنَيْسٌ لَقَدْ سَمِعْتُ قَوْلَ الْكَهَنَةِ فَمَا هُوَ بِقَوْلِهِمْ وَلَقَدْ وَضَعْتُ قَوْلَهُ عَلَى أَقْرَاءِ الشِّعْرِ فَمَا يَلْتَئِمُ عَلَى لِسَانِ أَحَدٍ بَعْدِي أَنَّهُ شِعْرٌ وَاللَّهِ إِنَّهُ لَصَادِقٌ وَإِنَّهُمْ لَكَاذِبُونَ قَالَ قُلْتُ فَاكْفِنِي حَتَّى أَذْهَبَ فَأَنْظُرَ قَالَ فَأَتَيْتُ مَكَّةَ فَتَضَعَّفْتُ رَجُلاً مِنْهُمْ فَقُلْتُ أَيْنَ هَذَا الَّذِي تَدْعُونَهُ الصَّابِئَ فَأَشَارَ إِلَىَّ فَقَالَ الصَّابِئَ فَمَالَ عَلَىَّ أَهْلُ الْوَادِي بِكُلِّ مَدَرَةٍ وَعَظْمٍ حَتَّى خَرَرْتُ مَغْشِيًّا عَلَىَّ قَالَ فَارْتَفَعْتُ حِينَ ارْتَفَعْتُ كَأَنِّي نُصُبٌ أَحْمَرُ قَالَ فَأَتَيْتُ زَمْزَمَ فَغَسَلْتُ عَنِّي الدِّمَاءَ وَشَرِبْتُ مِنْ مَائِهَا وَلَقَدْ لَبِثْتُ يَا ابْنَ أَخِي ثَلاَثِينَ بَيْنَ لَيْلَةٍ وَيَوْمٍ مَا كَانَ لِي طَعَامٌ إِلاَّ مَاءُ زَمْزَمَ فَسَمِنْتُ حَتَّى تَكَسَّرَتْ عُكَنُ بَطْنِي وَمَا وَجَدْتُ عَلَى كَبِدِي سُخْفَةَ جُوعٍ قَالَ فَبَيْنَا أَهْلُ مَكَّةَ فِي لَيْلَةٍ قَمْرَاءَ إِضْحِيَانَ إِذْ ضُرِبَ عَلَى أَسْمِخَتِهِمْ فَمَا يَطُوفُ بِالْبَيْتِ أَحَدٌ وَامْرَأَتَيْنِ مِنْهُمْ تَدْعُوَانِ إِسَافًا وَنَائِلَةَ قَالَ فَأَتَتَا عَلَىَّ فِي طَوَافِهِمَا فَقُلْتُ أَنْكِحَا أَحَدَهُمَا الأُخْرَى قَالَ فَمَا تَنَاهَتَا عَنْ قَوْلِهِمَا قَالَ فَأَتَتَا عَلَىَّ فَقُلْتُ هَنٌ مِثْلُ الْخَشَبَةِ غَيْرَ أَنِّي لاَ أَكْنِي فَانْطَلَقَتَا تُوَلْوِلاَنِ وَتَقُولاَنِ لَوْ كَانَ هَا هُنَا أَحَدٌ مِنْ أَنْفَارِنَا قَالَ فَاسْتَقْبَلَهُمَا رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ وَهُمَا هَابِطَانِ قَالَ مَا لَكُمَا قَالَتَا الصَّابِئُ بَيْنَ الْكَعْبَةِ وَأَسْتَارِهَا قَالَ مَا قَالَ لَكُمَا قَالَتَا إِنَّهُ قَالَ لَنَا كَلِمَةً تَمْلأُ الْفَمَ وَجَاءَ رَسُولُ اللَّهِ ﷺ حَتَّى اسْتَلَمَ الْحَجَرَ وَطَافَ بِالْبَيْتِ هُوَ وَصَاحِبُهُ ثُمَّ صَلَّى فَلَمَّا قَضَى صَلاَتَهُ قَالَ أَبُو ذَرٍّ فَكُنْتُ أَنَا أَوَّلُ مَنْ حَيَّاهُ بِتَحِيَّةِ الإِسْلاَمِ قَالَ فَقُلْتُ السَّلاَمُ عَلَيْكَ يَا رَسُولَ اللَّهِ فَقَالَ وَعَلَيْكَ وَرَحْمَةُ اللَّهِ ثُمَّ قَالَ مَنْ أَنْتَ قَالَ قُلْتُ مِنْ غِفَارٍ قَالَ فَأَهْوَى بِيَدِهِ فَوَضَعَ أَصَابِعَهُ عَلَى جَبْهَتِهِ فَقُلْتُ فِي نَفْسِي كَرِهَ أَنِ انْتَمَيْتُ إِلَى غِفَارٍ فَذَهَبْتُ آخُذُ بِيَدِهِ فَقَدَعَنِي صَاحِبُهُ وَكَانَ أَعْلَمَ بِهِ مِنِّي ثُمَّ رَفَعَ رَأْسَهُ ثُمَّ قَالَ مَتَى كُنْتَ هَا هُنَا قَالَ قُلْتُ قَدْ كُنْتُ هَا هُنَا مُنْذُ ثَلاَثِينَ بَيْنَ لَيْلَةٍ وَيَوْمٍ قَالَ فَمَنْ كَانَ يُطْعِمُكَ قَالَ قُلْتُ مَا كَانَ لِي طَعَامٌ إِلاَّ مَاءُ زَمْزَمَ فَسَمِنْتُ حَتَّى تَكَسَّرَتْ عُكَنُ بَطْنِي وَمَا أَجِدُ عَلَى كَبِدِي سُخْفَةَ جُوعٍ قَالَ إِنَّهَا مُبَارَكَةٌ إِنَّهَا طَعَامُ طُعْمٍ فَقَالَ أَبُو بَكْرٍ يَا رَسُولَ اللَّهِ ائْذَنْ لِي فِي طَعَامِهِ اللَّيْلَةَ فَانْطَلَقَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ وَانْطَلَقْتُ مَعَهُمَا فَفَتَحَ أَبُو بَكْرٍ بَابًا فَجَعَلَ يَقْبِضُ لَنَا مِنْ زَبِيبِ الطَّائِفِ وَكَانَ ذَلِكَ أَوَّلَ طَعَامٍ أَكَلْتُهُ بِهَا ثُمَّ غَبَرْتُ مَا غَبَرْتُ ثُمَّ أَتَيْتُ رَسُولَ اللَّهِ ﷺ فَقَالَ إِنَّهُ قَدْ وُجِّهَتْ لِي أَرْضٌ ذَاتُ نَخْلٍ لاَ أُرَاهَا إِلاَّ يَثْرِبَ فَهَلْ أَنْتَ مُبَلِّغٌ عَنِّي قَوْمَكَ عَسَى اللَّهُ أَنْ يَنْفَعَهُمْ بِكَ وَيَأْجُرَكَ فِيهِمْ فَأَتَيْتُ أُنَيْسًا فَقَالَ مَا صَنَعْتَ قُلْتُ صَنَعْتُ أَنِّي قَدْ أَسْلَمْتُ وَصَدَّقْتُ قَالَ مَا بِي رَغْبَةٌ عَنْ دِينِكَ فَإِنِّي قَدْ أَسْلَمْتُ وَصَدَّقْتُ فَأَتَيْنَا أُمَّنَا فَقَالَتْ مَا بِي رَغْبَةٌ عَنْ دِينِكُمَا فَإِنِّي قَدْ أَسْلَمْتُ وَصَدَّقْتُ فَاحْتَمَلْنَا حَتَّى أَتَيْنَا قَوْمَنَا غِفَارًا فَأَسْلَمَ نِصْفُهُمْ وَكَانَ يَؤُمُّهُمْ إِيمَاءُ بْنُ رَحَضَةَ الْغِفَارِيُّ وَكَانَ سَيِّدَهُمْ وَقَالَ نِصْفُهُمْ إِذَا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ أَسْلَمْنَا فَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ فَأَسْلَمَ نِصْفُهُمُ الْبَاقِي وَجَاءَتْ أَسْلَمُ فَقَالُوا يَا رَسُولَ اللَّهِ إِخْوَتُنَا نُسْلِمُ عَلَى الَّذِي أَسْلَمُوا عَلَيْهِ فَأَسْلَمُوا فَقَالَ رَسُولُ اللَّهِ ﷺ غِفَارُ غَفَرَ اللَّهُ لَهَا وَأَسْلَمُ سَالَمَهَا اللَّهُ  

Moses had been delivering sermons to his people. And he made this remark: No person upon the earth has better knowledge than I or nothing better than mine. Thereupon Allah revealed to him: I know one who is better than you (in knowledge) or there is a person on the earth having more knowledge than you. Thereupon he said: My Lord, direct me to him. It was said to him: Keep a salted fish as a provision for journey. The place where that fish would be lost (there you will find that man). So he set forth and a young slave along with him until they came to a place Sakhra. but he did not find any clue. So he proceeded on and left that young man there. The fish began to stir in water and the water assumed the form of an ark over the fish. The young man said: I should meet Allah's Apostle (peace be upon him) and inform him, but he was made to forget and when they had gone beyond that place, he (Moses) said to the young man: Bring breakfast. We have been exhausted because of the journey, and he (Moses) was not exhausted until he had crossed that (particular) place (where he had) to meet Khadir, and the youth was reminded and said: Did you not see that as we reached Sakhra I forgot the fish and it is satan alone who has made me forgetful of it'? It is strange that he has been able to find way in the ocean too. He said: This is what we sought for us. They returned retracing their steps, and he (his companion) pointed to him the location (where) the fish (had been lost). Moses began to search him there. He suddenly saw Khadir wrapped in a cloth and lying on his back. He said to him: As-Salamu-'Alaikum. He removed the cloth from his face and said: Wa 'Alaikum-us-Salam! Who are you? He said: I am Moses. He said: Who Moses? He said: Moses Of Bani Isra'il. He said: What brought you here? He said: I have come so that you may teach me what you have been taught of righteousness. He said: You shall have to bear with me, and how can you have patience about a thing of which you have no comprehensive knowledge? You will not have patience when you see me doing a thing I have been ordered to do. He said: If Allah pleases, you will find me patient, nor shall I disobey you in aught. Khadir said: If you follow me, don't ask me about anything until I explain it to you. So they went on until they embarked upon a boat. He (Khadir) made a hole in that. Thereupon he (Moses) said: You have done this so that you may drown the persons sitting in the boat. You have done something grievous. Thereupon he said: Did I not tell you that you will not be able to bear with me? Thereupon he (Moses) said: Blame me not for what I forgot and be not hard upon me for what I did. (Khadir gave him another chance.) So they went on until they reached a place where boys were playing. He went to one of them and caught hold'of one (apparently) at random and killed him. Moses (peace be upon him) felt agitated and said: You have killed an innocent person not guilty of slaying another. You have done something aboininable. Thereupon Messenger of Allah ﷺ said: May Allah have mercy upon us and Moses. Had he shown patience he would have seen wonderful things, but fear of blame, with respect to his companion, seized him and he said: If I ask anything after this, keep not company with me. You will then have a valid excuse in my case, and had he (Moses) shown patience he would have seen many wonderful things. He (the narrator) said: Whenever he (the Holy Prophet) made mention of any Prophet, he always said: May there be mercy of Allah upon us and upon my brother so and so. They, however, proceeded on until they came to the inhabitants of a village who were very miserly. They went to the meeting places and asked for hospitality but they refused to show any hospitality to them. They both found in that village a wall which was about to fall. He (Khadir) set it right. Thereupon he (Moses) said: If you so liked. you could get wages for it. Thereupon he said: This is the partince, of ways between me and you, and, taking hold of his cloth, he said: Now I will explain to you the real significance (of all these acts) for which you could not show patience. As for the boat, it belonged to the poor people working on the river and I intended to damage it for there was ahead of them (a king) who seized boats by force. (When he came) to catch hold of it he found it a damaged boat, so he spared it (and later on) it was set right with wood. So far as the boy is concerned, he has been, by very nature, an unbeliever, whereas his parents loved him very much. Had he grown up he would have involved them in wrongdoing and unbelief, so we wished that their Lord should give them in its place one better in purity and close to mercy. And as for the wall it belonged to two orphan boys in the city and there was beneath it a (treasure) belongin to them,... up to the last verse.  

سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ إِنَّهُ بَيْنَمَا مُوسَى عَلَيْهِ السَّلاَمُ فِي قَوْمِهِ يُذَكِّرُهُمْ بِأَيَّامِ اللَّهِ وَأَيَّامُ اللَّهِ نَعْمَاؤُهُ وَبَلاَؤُهُ إِذْ قَالَ مَا أَعْلَمُ فِي الأَرْضِ رَجُلاً خَيْرًا أَوْ أَعْلَمَ مِنِّي قَالَ فَأَوْحَى اللَّهُ إِلَيْهِ إِنِّي أَعْلَمُ بِالْخَيْرِ مِنْهُ أَوْ عِنْدَ مَنْ هُوَ إِنَّ فِي الأَرْضِ رَجُلاً هُوَ أَعْلَمُ مِنْكَ قَالَ يَا رَبِّ فَدُلَّنِي عَلَيْهِ قَالَ فَقِيلَ لَهُ تَزَوَّدْ حُوتًا مَالِحًا فَإِنَّهُ حَيْثُ تَفْقِدُ الْحُوتَ قَالَ فَانْطَلَقَ هُوَ وَفَتَاهُ حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ فَعُمِّيَ عَلَيْهِ فَانْطَلَقَ وَتَرَكَ فَتَاهُ فَاضْطَرَبَ الْحُوتُ فِي الْمَاءِ فَجَعَلَ لاَ يَلْتَئِمُ عَلَيْهِ صَارَ مِثْلَ الْكُوَّةِ قَالَ فَقَالَ فَتَاهُ أَلاَ أَلْحَقُ نَبِيَّ اللَّهِ فَأُخْبِرَهُ قَالَ فَنُسِّيَ فَلَمَّا تَجَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا قَالَ وَلَمْ يُصِبْهُمْ نَصَبٌ حَتَّى تَجَاوَزَا قَالَ فَتَذَكَّرَ قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا قَالَ ذَلِكَ مَا كُنَّا نَبْغِي فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا فَأَرَاهُ مَكَانَ الْحُوتِ قَالَ هَا هُنَا وُصِفَ لِي قَالَ فَذَهَبَ يَلْتَمِسُ فَإِذَا هُوَ بِالْخَضِرِ مُسَجًّى ثَوْبًا مُسْتَلْقِيًا عَلَى الْقَفَا أَوْ قَالَ عَلَى حَلاَوَةِ الْقَفَا قَالَ السَّلاَمُ عَلَيْكُمْ فَكَشَفَ الثَّوْبَ عَنْ وَجْهِهِ قَالَ وَعَلَيْكُمُ السَّلاَمُ مَنْ أَنْتَ قَالَ أَنَا مُوسَى قَالَ وَمَنْ مُوسَى قَالَ مُوسَى بَنِي إِسْرَائِيلَ قَالَ مَجِيءٌ مَا جَاءَ بِكَ قَالَ جِئْتُ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا شَىْءٌ أُمِرْتُ بِهِ أَنْ أَفْعَلَهُ إِذَا رَأَيْتَهُ لَمْ تَصْبِرْ قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلاَ أَعْصِي لَكَ أَمْرًا قَالَ فَإِنِ اتَّبَعْتَنِي فَلاَ تَسْأَلْنِي عَنْ شَىْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا فَانْطَلَقَا حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا قَالَ انْتَحَى عَلَيْهَا قَالَ لَهُ مُوسَى عَلَيْهِ السَّلاَمُ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا قَالَ لاَ تُؤَاخِذْنِي بِمَا نَسِيتُ وَلاَ تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا فَانْطَلَقَا حَتَّى إِذَا لَقِيَا غِلْمَانًا يَلْعَبُونَ قَالَ فَانْطَلَقَ إِلَى أَحَدِهِمْ بَادِيَ الرَّأْىِ فَقَتَلَهُ فَذُعِرَ عِنْدَهَا مُوسَى عَلَيْهِ السَّلاَمُ ذَعْرَةً مُنْكَرَةً قَالَ أَقَتَلْتَ نَفْسًا زَاكِيَةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا فَقَالَ رَسُولُ اللَّهِ ﷺ عِنْدَ هَذَا الْمَكَانِ رَحْمَةُ اللَّهِ عَلَيْنَا وَعَلَى مُوسَى لَوْلاَ أَنَّهُ عَجَّلَ لَرَأَى الْعَجَبَ وَلَكِنَّهُ أَخَذَتْهُ مِنْ صَاحِبِهِ ذَمَامَةٌ قَالَ إِنْ سَأَلْتُكَ عَنْ شَىْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا وَلَوْ صَبَرَ لَرَأَى الْعَجَبَ قَالَ وَكَانَ إِذَا ذَكَرَ أَحَدًا مِنَ الأَنْبِيَاءِ بَدَأَ بِنَفْسِهِ رَحْمَةُ اللَّهِ عَلَيْنَا وَعَلَى أَخِي كَذَا رَحْمَةُ اللَّهِ عَلَيْنَا فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ لِئَامًا فَطَافَا فِي الْمَجَالِسِ فَاسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ قَالَ لَوْ شِئْتَ لاَتَّخَذْتَ عَلَيْهِ أَجْرًا قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ وَأَخَذَ بِثَوْبِهِ قَالَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ إِلَى آخِرِ الآيَةِ فَإِذَا جَاءَ الَّذِي يُسَخِّرُهَا وَجَدَهَا مُنْخَرِقَةً فَتَجَاوَزَهَا فَأَصْلَحُوهَا بِخَشَبَةٍ وَأَمَّا الْغُلاَمُ فَطُبِعَ يَوْمَ طُبِعَ كَافِرًا وَكَانَ أَبَوَاهُ قَدْ عَطَفَا عَلَيْهِ فَلَوْ أَنَّهُ أَدْرَكَ أَرْهَقَهُمَا طُغْيَانًا وَكُفْرًا فَأَرَدْنَا أَنْ يُبَدِّلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا وَأَمَّا الْجِدَارُ فَكَانَ لِغُلاَمَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ إِلَى آخِرِ الآيَةِ  

When Allah's Apostle ﷺ kept himself away from his wives, I entered the mosque, and found people striking the ground with pebblesand saying: Messenger of Allah ﷺ has divorced his wives, and that was before they were commanded to observe seclusion 'Umar said to himself: I must find this (actual position) today. So I went to 'A'isha (Allah be pleased with her) and said (to her): Daughter of Abu Bakr, have you gone to the extent of giving trouble to Messenger of Allah ﷺ? Thereupon she said: Son of Khattab, you have nothing to do with me, and I have nothing to do with you. You should look to your own receptacle. He ('Umar) said: I visited Hafsa daughter of 'Umar, and said to her: Hafsa, the (news) has reached me that you cause Messenger of Allah ﷺ trouble. You know that Messenger of Allah ﷺ does not love you, and had I not been (your father) he would have divorced you. (On hearing this) she wept bitterly. I said to her: Where is Messenger of Allah ﷺ? Shesaid: He is in the attic room. I went in and found Rabah, the servant of Messenger of Allah ﷺ, sitting on the thresholds of the window dangling his feet on the hollow wood of the date-palm with the help of which Messenger of Allah ﷺ climbed (to the apartment) and came down. I cried: 0 Rabah, seek permission for me from Messenger of Allah (way peace be upon him). Rabah cast a glance at the apartment and then looked toward me but said nothing. I again said: Rabah, seek permission for me from Messenger of Allah ﷺ. Rabah looked towards the apartment and then cast a glance at me, but said nothig. I then raised my voice and said: 0 Rabah, seek permission for me from Messenger of Allah ﷺ. I think that Messenger of Allah ﷺ is under the impression that I have come for the sake of Hafsa. By Allah, if Messenger of Allah ﷺ would command me to strike her neck, I would certainly strike her neck. I raised my voice and he pointed me to climb up (and get into his apartment). I visited Messenger of Allah ﷺ, and he was lying on a mat. I sat down and he drew up his lower garment over him and he had nothing (else) over him, and that the mat had left its marks on his sides. I looked with my eyes in the store room of Messenger of Allah ﷺ. I found only a handful of barley equal to one sa' and an equal quantity of the leaves of Mimosa Flava placed in the nook of the cell, and a semi-tanned leather bag hanging (in one side), and I was moved to tears (on seeing this extremely austere living of the Holy Piophet), and he said: Ibn Khattab, what wakes you weep? I said: Apostle of Allah, why should I not shed tears? This mat has left its marks on your sides and I do not see in your store room (except these few things) that I have seen; Ceasar and Closroes are leading their lives in plenty whereas you are Messenger of Allah. His chosen one, and that is your store! He said: Ibn Khattab, aren't you satisfied that for us (there should be the prosperity) of the Hereafter, and for them (there should be the prosperity of) this world? I said: Yes. And as I had entered I had seen the signs of anger on his face, and I therefore, said: Messenger of Allah, what trouble do you feel from your wives, and if youhave divorced them, verily Allah is with you, His angels, Gabriel, Mika'il, I and Abu Bakr and the believers are with you. And seldom I talked and (which I uttered on that day) I hoped that Allah would testify to my words that I uttered. And so the verse of option (Ayat al-Takhyir) was revealed. Maybe his Lord, if he divorce you, will give him in your place wives better than you..." (Ixv. 5). And if you back up one another against him, then surely Allah is his Patron, and Gabriel and the righteous believers, and the angels after that are the aidera (lvi. 4). And it was 'A'isha, daughter of Abu Bakr, and Hafsa who had prevailed upon all the wives of Allah's Prophet (way peace be upon him) for (pressing them for mote money). I said: Messenger of Allah, have you divorced them? He said: No. I said: Messenger of Allah, I entered the mosque and found the Muslims playing with pebbles (absorbed in thought) and saying: Messenger of Allah has divorced his wives. Should I get down and inform there that you have not divorced them? He said: Yes, if you so like. And I went on talking to him until I (found) the signs of anger disappeared on his face and (his seriousness was changed to a happy mood and as a result thereof) his face had the natural tranquillity upon it and he laughed and his teeth were the most charming (among the teeth) of all people. Then Allah's Apostle ﷺ climbed down and I also climbed down and catching hold of the wood of the palm-tree and Messenger of Allah ﷺ came down (with such ease) as if he was walking on the ground, not touching anything with his hand (to get support). I said: Messenger of Allah, you remained in your apartment for twenty-nine days. He said: (At times) the month consists of twenty-nine days. I stood at the door of the mosque and I called out at the top of my voice: The Messenger of Allah ﷺ has not divorced his wives (and it was on this occasion that this) verse was revealed:" And if any matter pertaining to peace or alarm comes within their ken, they broadcast it; whereas, if they would refer it to the Apostle and those who have been entrusted with authority amongst them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it" (iv 83). And it was I who understood this matter, and Allah revealed the verse pertaining to option (given to the Prophet (may peace be upon him in regard to the retaining or divorcing of his wives).  

لَمَّا اعْتَزَلَ نَبِيُّ اللَّهِ ﷺ نِسَاءَهُ قَالَ دَخَلْتُ الْمَسْجِدَ فَإِذَا النَّاسُ يَنْكُتُونَ بِالْحَصَى وَيَقُولُونَ طَلَّقَ رَسُولُ اللَّهِ ﷺ نِسَاءَهُ وَذَلِكَ قَبْلَ أَنْ يُؤْمَرْنَ بِالْحِجَابِ فَقَالَ عُمَرُ فَقُلْتُ لأَعْلَمَنَّ ذَلِكَ الْيَوْمَ قَالَ فَدَخَلْتُ عَلَى عَائِشَةَ فَقُلْتُ يَا بِنْتَ أَبِي بَكْرٍ أَقَدْ بَلَغَ مِنْ شَأْنِكِ أَنْ تُؤْذِي رَسُولَ اللَّهِ ﷺ فَقَالَتْ مَا لِي وَمَا لَكَ يَا ابْنَ الْخَطَّابِ عَلَيْكَ بِعَيْبَتِكَ قَالَ فَدَخَلْتُ عَلَى حَفْصَةَ بِنْتِ عُمَرَ فَقُلْتُ لَهَا يَا حَفْصَةُ أَقَدْ بَلَغَ مِنْ شَأْنِكِ أَنْ تُؤْذِي رَسُولَ اللَّهِ ﷺ وَاللَّهِ لَقَدْ عَلِمْتِ أَنَّ رَسُولَ اللَّهِ ﷺ لاَ يُحِبُّكِ وَلَوْلاَ أَنَا لَطَلَّقَكِ رَسُولُ اللَّهِ ﷺ فَبَكَتْ أَشَدَّ الْبُكَاءِ فَقُلْتُ لَهَا أَيْنَ رَسُولُ اللَّهِ ﷺ قَالَتْ هُوَ فِي خِزَانَتِهِ فِي الْمَشْرُبَةِ فَدَخَلْتُ فَإِذَا أَنَا بِرَبَاحٍ غُلاَمِ رَسُولِ اللَّهِ ﷺ قَاعِدًا عَلَى أُسْكُفَّةِ الْمَشْرُبَةِ مُدَلٍّ رِجْلَيْهِ عَلَى نَقِيرٍ مِنْ خَشَبٍ وَهُوَ جِذْعٌ يَرْقَى عَلَيْهِ رَسُولُ اللَّهِ ﷺ وَيَنْحَدِرُ فَنَادَيْتُ يَا رَبَاحُ اسْتَأْذِنْ لِي عِنْدَكَ عَلَى رَسُولِ اللَّهِ ﷺ فَنَظَرَ رَبَاحٌ إِلَى الْغُرْفَةِ ثُمَّ نَظَرَ إِلَىَّ فَلَمْ يَقُلْ شَيْئًا ثُمَّ قُلْتُ يَا رَبَاحُ اسْتَأْذِنْ لِي عِنْدَكَ عَلَى رَسُولِ اللَّهِ ﷺ فَنَظَرَ رَبَاحٌ إِلَى الْغُرْفَةِ ثُمَّ نَظَرَ إِلَىَّ فَلَمْ يَقُلْ شَيْئًا ثُمَّ رَفَعْتُ صَوْتِي فَقُلْتُ يَا رَبَاحُ اسْتَأْذِنْ لِي عِنْدَكَ عَلَى رَسُولِ اللَّهِ ﷺ فَإِنِّي أَظُنُّ أَنَّ رَسُولَ اللَّهِ ﷺ ظَنَّ أَنِّي جِئْتُ مِنْ أَجْلِ حَفْصَةَ وَاللَّهِ لَئِنْ أَمَرَنِي رَسُولُ اللَّهِ ﷺ بِضَرْبِ عُنُقِهَا لأَضْرِبَنَّ عُنُقَهَا وَرَفَعْتُ صَوْتِي فَأَوْمَأَ إِلَىَّ أَنِ ارْقَهْ فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ ﷺ وَهُوَ مُضْطَجِعٌ عَلَى حَصِيرٍ فَجَلَسْتُ فَأَدْنَى عَلَيْهِ إِزَارَهُ وَلَيْسَ عَلَيْهِ غَيْرُهُ وَإِذَا الْحَصِيرُ قَدْ أَثَّرَ فِي جَنْبِهِ فَنَظَرْتُ بِبَصَرِي فِي خِزَانَةِ رَسُولِ اللَّهِ ﷺ فَإِذَا أَنَا بِقَبْضَةٍ مِنْ شَعِيرٍ نَحْوِ الصَّاعِ وَمِثْلِهَا قَرَظًا فِي نَاحِيَةِ الْغُرْفَةِ وَإِذَا أَفِيقٌ مُعَلَّقٌ قَالَ فَابْتَدَرَتْ عَيْنَاىَ قَالَ مَا يُبْكِيكَ يَا ابْنَ الْخَطَّابِ قُلْتُ يَا نَبِيَّ اللَّهِ وَمَا لِي لاَ أَبْكِي وَهَذَا الْحَصِيرُ قَدْ أَثَّرَ فِي جَنْبِكَ وَهَذِهِ خِزَانَتُكَ لاَ أَرَى فِيهَا إِلاَّ مَا أَرَى وَذَاكَ قَيْصَرُ وَكِسْرَى فِي الثِّمَارِ وَالأَنْهَارِ وَأَنْتَ رَسُولُ اللَّهِ ﷺ وَصَفْوَتُهُ وَهَذِهِ خِزَانَتُكَ فَقَالَ يَا ابْنَ الْخَطَّابِ أَلاَ تَرْضَى أَنْ تَكُونَ لَنَا الآخِرَةُ وَلَهُمُ الدُّنْيَا قُلْتُ بَلَى قَالَ وَدَخَلْتُ عَلَيْهِ حِينَ دَخَلْتُ وَأَنَا أَرَى فِي وَجْهِهِ الْغَضَبَ فَقُلْتُ يَا رَسُولَ اللَّهِ مَا يَشُقُّ عَلَيْكَ مِنْ شَأْنِ النِّسَاءِ فَإِنْ كُنْتَ طَلَّقْتَهُنَّ فَإِنَّ اللَّهَ مَعَكَ وَمَلاَئِكَتَهُ وَجِبْرِيلَ وَمِيكَائِيلَ وَأَنَا وَأَبُو بَكْرٍ وَالْمُؤْمِنُونَ مَعَكَ وَقَلَّمَا تَكَلَّمْتُ وَأَحْمَدُ اللَّهَ بِكَلاَمٍ إِلاَّ رَجَوْتُ أَنْ يَكُونَ اللَّهُ يُصَدِّقُ قَوْلِي الَّذِي أَقُولُ وَنَزَلَتْ هَذِهِ الآيَةُ آيَةُ التَّخْيِيرِ { عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ} { وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاَهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلاَئِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ} وَكَانَتْ عَائِشَةُ بِنْتُ أَبِي بَكْرٍ وَحَفْصَةُ تَظَاهَرَانِ عَلَى سَائِرِ نِسَاءِ النَّبِيِّ ﷺ فَقُلْتُ يَا رَسُولَ اللَّهِ أَطَلَّقْتَهُنَّ قَالَ لاَ قُلْتُ يَا رَسُولَ اللَّهِ إِنِّي دَخَلْتُ الْمَسْجِدَ وَالْمُسْلِمُونَ يَنْكُتُونَ بِالْحَصَى يَقُولُونَ طَلَّقَ رَسُولُ اللَّهِ ﷺ نِسَاءَهُ أَفَأَنْزِلُ فَأُخْبِرَهُمْ أَنَّكَ لَمْ تُطَلِّقْهُنَّ قَالَ نَعَمْ إِنْ شِئْتَ فَلَمْ أَزَلْ أُحَدِّثُهُ حَتَّى تَحَسَّرَ الْغَضَبُ عَنْ وَجْهِهِ وَحَتَّى كَشَرَ فَضَحِكَ وَكَانَ مِنْ أَحْسَنِ النَّاسِ ثَغْرًا ثُمَّ نَزَلَ نَبِيُّ اللَّهِ ﷺ وَنَزَلْتُ فَنَزَلْتُ أَتَشَبَّثُ بِالْجِذْعِ وَنَزَلَ رَسُولُ اللَّهِ ﷺ كَأَنَّمَا يَمْشِي عَلَى الأَرْضِ مَا يَمَسُّهُ بِيَدِهِ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّمَا كُنْتَ فِي الْغُرْفَةِ تِسْعَةً وَعِشْرِينَ قَالَ إِنَّ الشَّهْرَ يَكُونُ تِسْعًا وَعِشْرِينَ فقُمْتُ عَلَى بَابِ الْمَسْجِدِ فَنَادَيْتُ بِأَعْلَى صَوْتِي لَمْ يُطَلِّقْ رَسُولُ اللَّهِ ﷺ نِسَاءَهُ وَنَزَلَتْ هَذِهِ الآيَةُ { وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ} فَكُنْتُ أَنَا اسْتَنْبَطْتُ ذَلِكَ الأَمْرَ وَأَنْزَلَ اللَّهُ ﷻ آيَةَ التَّخْيِيرِ  

" If you both turn in repentance to Allah, then indeed your hearts are inclined (to this)" (Ixvi. 4), until 'Umar (Allah be pleased with him) set out for Hajj and I also went along with him. And as we were going along a path, 'Umar (Allah be pleased with hiyn) went aside and I also went aside with him with a jug (of water). He answered the call of nature, and then came to me and I poured water over his hands and he performed ablution I said: Commander of the Faithful, who are the two ladies amongst the wives of Allah's Prophet ﷺ about whom Allah, the Exalted and Majestic, said: 'If you both turn to Allah in repentance, then indeed your heart are inclined to it"? 'Umar (Allah he pleased with him) said: How strange is it for you, Ibn 'Abbas! (Zuhri said: By Allah, he disliked what he asked about, but did not keep it a secret.) He ('Umar) said: They are Hafsa and 'A'isha; and he then began to narrate the hadith and said: We were such people among the Quraish who dominated women, and as we reached Medina we found there people who were dominated by their women, and our women began to learn (the habits) of their women. He further said: And my house was situated in the suburb of Aledina in the tribe of Banu Umayya b. Zaid. One day I became angry with my wife and she retorted upon me. I did not like that she should retort upon me. She said: You disapprove of my retorting upon you By Allah, the wives of Allah's Apostle ﷺ retort upon him, and one of them detaches herself from him for the day until the night. So I ('Umar) went out and visited Hafsa and said: Do you retort upon Messenger of Allah ﷺ? She said: Yes. I said; Does any one of you detach herself from him from the day to the night? She said: Yes. He said: She who did like it amongst you in fact failed and incurred loss. Does everyone amongst you not fear the wrath of Allah upon her due to the wrath of His Messenger ﷺ, and (as a result thereof) she may perish? So do not retort upon Messenger of Allah ﷺ and do not ask him for anything, but ask me that which you desire, (and the frank behaviour) of your companion may not mislead you, if she is more graceful and is dearer to Messenger of Allah ﷺ than you (meaning 'A'isha) (Allah be pleased with her). He (Hadrat 'Umar further) said: I had a compalaion from the Ansar and, we used to remain in the company of the Messenger ﷺ turn by turn. He remained there for a day while I remained there on the other day, and he brought me the news about the revelation and other (matter), and I brought him (the news) like this. And we discussed that the Ghassanids were shoeing the horses in order to attack us. Id y companion once attended (the Apostle). and then came to me at night and knocked at my door and called me, and I came out to him, and he said: A matter of great importance has happened. I said: What is that? Have the Ghassanids come? He said: No, but even more serious and more significant than that: the Prophet ﷺ has divorced his wives. I said: Hafsa has failed and has incurred loss. and I feared that it would happen. When it was dawn I observed the dawn prayer and dressed myself, and then came there (in the house of the Holy Prophet) and visited Hafsa, and she was weeping. I said: Has Messenger of Allah ﷺ divorced you (all)? She said: I do not know. He has, however, separated himself in his attic. I came to a black servant and said to him: Seek permission for 'Umar. He went in and then came to me and said: I made mention of you to him, but he kept quiet. I then went to the pulpit and sat there, and there was a group of people sitting by it and some of then were weeping. I sat there for some time, until I was overpowered (by that very idea) which was in my mind. I then came back to the boy and said to him: Seek permission for Umar. He went in and came to me and said: I made mention of you to him but he kept quiet. I was about to turn back when the boy called me and said: Go in; permission has been granted to you. I went in and greeted Messenger of Allah ﷺ and he was reclining against the couch of mat and it had left its marks upon his side. I said: Messenger of Allah, have you divorced your wives? He raised his head towards me and said: No. I said: Allah is the Greatest. Messenger of Allah, I wish if you had seen how we the people of Quraish had domination over women but when we came to Medina we found people whom their women dominated. So our women began to learn from their women. One dily I became angry with my wife and she began to retort upon me. I did not approve that she should retort upon me. She said: You do not like that I should retort upon you, but, by Allah. the wives of Allah's Apostle ﷺ retort upon him and any one of them separates herself from him for a day until night. I said: He who did that amongst them in fact failed and incurred loss. Does any of them feel sate from the wrath of Allahupon her due to the wrath of Messenger of Allah ﷺ, and she has certainly perished. Allah's Messtnger ﷺ smiled, I said: Messenger of Allah, I visited Hafsa and said: (The behaviour) of your companion ('A'isha) may not mislead you, If she is more graceful than you and is dearer to Messenger of Allah ﷺ than you. Messenger of Allah ﷺ smiled for the second time. I said: Messenger of Allah, way I talk to you about agreeable things? He said: Yes. I sat down and lifted my head (to see things) in the house and, by Allah, I did not see anything significant besides three hides. I said: Messenger of Allah, supplicate the Lord that He should make (life) prosperous for your Ummah as He has made plentiful for the people of Persia and Rome (in spite of the fact) that they do no, worship Allah, the Exalted and Majestic, whereupon he (Messenger of Allah) sat up an I then said: Ibn Khattab, do you doubt that they are a nation whom their nice things have been given immediately in the life of this world. I said: Messenger of Allah! seek pardon for me. And he (Messenger of Allah) had taken an oath that he would not visit them for a month due to extreme annoyance with them until Allah showed His displeasure to him (Messenger of Allah). Zuhri said: 'Urwa informed me that 'A'Isha (Allah be pleased with her) said: When twenty-nine nights were over, Messenger of Allah ﷺ visited me, and he began (his visit) with me. I said: Messenger of Allah, you had taken an oath that you would not visit us for a month, while you have visited after I have counted only twenty-nine (nights). Thereupon he said: The month may also be of twenty-nine (days). He then said: 'A'isha, I am going to talk to you about a matter, and you should not be hasty in it (and do not give your final decision) until you have consulted your parents. He then recited this verse to me:" O Prophet, say to your wives" till he reached" mighty reward" (xxxiii. 28). 'A'isha (Allah be pleased with her) said: By Allah, he knew that my parents would not allow me to separate from him. I said: Is there any need to consult my parents in this matter? I in fact choose Allah and His Messenger ﷺ and the abode in the Hereafter. Ma'mar said: Ayyub reported to me that 'A'isha said: Don't inform your wives that I have chosen you, whereupon Allah's Apostle ﷺ said: Verily Allah has sent me as a conveyer of message, and He has not sent me as a source of hardship (to others). Qatada said:" Saghat qulubukum" means" Your hearts have inclined."  

لَمْ أَزَلْ حَرِيصًا أَنْ أَسْأَلَ عُمَرَ عَنِ الْمَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَيْنِ قَالَ اللَّهُ تَعَالَى {إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا} حَتَّى حَجَّ عُمَرُ وَحَجَجْتُ مَعَهُ فَلَمَّا كُنَّا بِبَعْضِ الطَّرِيقِ عَدَلَ عُمَرُ وَعَدَلْتُ مَعَهُ بِالإِدَاوَةِ فَتَبَرَّزَ ثُمَّ أَتَانِي فَسَكَبْتُ عَلَى يَدَيْهِ فَتَوَضَّأَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَنِ الْمَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَانِ قَالَ اللَّهُ ﷻ لَهُمَا { إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا} قَالَ عُمَرُ وَاعَجَبًا لَكَ يَا ابْنَ عَبَّاسٍ قَالَ الزُّهْرِيُّ كَرِهَ وَاللَّهِ مَا سَأَلَهُ عَنْهُ وَلَمْ يَكْتُمْهُ قَالَ هِيَ حَفْصَةُ وَعَائِشَةُ ثُمَّ أَخَذَ يَسُوقُ الْحَدِيثَ قَالَ كُنَّا مَعْشَرَ قُرَيْشٍ قَوْمًا نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ وَجَدْنَا قَوْمًا تَغْلِبُهُمْ نِسَاؤُهُمْ فَطَفِقَ نِسَاؤُنَا يَتَعَلَّمْنَ مِنْ نِسَائِهِمْ قَالَ وَكَانَ مَنْزِلِي فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ بِالْعَوَالِي فَتَغَضَّبْتُ يَوْمًا عَلَى امْرَأَتِي فَإِذَا هِيَ تُرَاجِعُنِي فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي فَقَالَتْ مَا تُنْكِرُ أَنْ أُرَاجِعَكَ فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ ﷺ لَيُرَاجِعْنَهُ وَتَهْجُرُهُ إِحْدَاهُنَّ الْيَوْمَ إِلَى اللَّيْلِ فَانْطَلَقْتُ فَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ أَتُرَاجِعِينَ رَسُولَ اللَّهِ ﷺ فَقَالَتْ نَعَمْ فَقُلْتُ أَتَهْجُرُهُ إِحْدَاكُنَّ الْيَوْمَ إِلَى اللَّيْلِ قَالَتْ نَعَمْ قُلْتُ قَدْ خَابَ مَنْ فَعَلَ ذَلِكَ مِنْكُنَّ وَخَسِرَ أَفَتَأْمَنُ إِحْدَاكُنَّ أَنْ يَغْضَبَ اللَّهُ عَلَيْهَا لِغَضَبِ رَسُولِهِ ﷺ فَإِذَا هِيَ قَدْ هَلَكَتْ لاَ تُرَاجِعِي رَسُولَ اللَّهِ ﷺ وَلاَ تَسْأَلِيهِ شَيْئًا وَسَلِينِي مَا بَدَا لَكِ وَلاَ يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْسَمَ وَأَحَبَّ إِلَى رَسُولِ اللَّهِ ﷺ مِنْكِ يُرِيدُ عَائِشَةَ قَالَ وَكَانَ لِي جَارٌ مِنَ الأَنْصَارِ فَكُنَّا نَتَنَاوَبُ النُّزُولَ إِلَى رَسُولِ اللَّهِ ﷺ فَيَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا فَيَأْتِينِي بِخَبَرِ الْوَحْىِ وَغَيْرِهِ وَآتِيهِ بِمِثْلِ ذَلِكَ وَكُنَّا نَتَحَدَّثُ أَنَّ غَسَّانَ تُنْعِلُ الْخَيْلَ لِتَغْزُوَنَا فَنَزَلَ صَاحِبِي ثُمَّ أَتَانِي عِشَاءً فَضَرَبَ بَابِي ثُمَّ نَادَانِي فَخَرَجْتُ إِلَيْهِ فَقَالَ حَدَثَ أَمْرٌ عَظِيمٌ قُلْتُ مَاذَا أَجَاءَتْ غَسَّانُ قَالَ لاَ بَلْ أَعْظَمُ مِنْ ذَلِكَ وَأَطْوَلُ طَلَّقَ النَّبِيُّ ﷺ نِسَاءَهُ فَقُلْتُ قَدْ خَابَتْ حَفْصَةُ وَخَسِرَتْ قَدْ كُنْتُ أَظُنُّ هَذَا كَائِنًا حَتَّى إِذَا صَلَّيْتُ الصُّبْحَ شَدَدْتُ عَلَىَّ ثِيَابِي ثُمَّ نَزَلْتُ فَدَخَلْتُ عَلَى حَفْصَةَ وَهْىَ تَبْكِي فَقُلْتُ أَطَلَّقَكُنَّ رَسُولُ اللَّهِ ﷺ فَقَالَتْ لاَ أَدْرِي هَا هُوَ ذَا مُعْتَزِلٌ فِي هَذِهِ الْمَشْرُبَةِ فَأَتَيْتُ غُلاَمًا لَهُ أَسْوَدَ فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ ثُمَّ خَرَجَ إِلَىَّ فَقَالَ قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ فَانْطَلَقْتُ حَتَّى انْتَهَيْتُ إِلَى الْمِنْبَرِ فَجَلَسْتُ فَإِذَا عِنْدَهُ رَهْطٌ جُلُوسٌ يَبْكِي بَعْضُهُمْ فَجَلَسْتُ قَلِيلاً ثُمَّ غَلَبَنِي مَا أَجِدُ ثُمَّ أَتَيْتُ الْغُلاَمَ فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ ثُمَّ خَرَجَ إِلَىَّ فَقَالَ قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ فَوَلَّيْتُ مُدْبِرًا فَإِذَا الْغُلاَمُ يَدْعُونِي فَقَالَ ادْخُلْ فَقَدْ أَذِنَ لَكَ فَدَخَلْتُ فَسَلَّمْتُ عَلَى رَسُولِ اللَّهِ ﷺ فَإِذَا هُوَ مُتَّكِئٌ عَلَى رَمْلِ حَصِيرٍ قَدْ أَثَّرَ فِي جَنْبِهِ فَقُلْتُ أَطَلَّقْتَ يَا رَسُولَ اللَّهِ نِسَاءَكَ فَرَفَعَ رَأْسَهُ إِلَىَّ وَقَالَ لاَ فَقُلْتُ اللَّهُ أَكْبَرُ لَوْ رَأَيْتَنَا يَا رَسُولَ اللَّهِ وَكُنَّا مَعْشَرَ قُرَيْشٍ قَوْمًا نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ وَجَدْنَا قَوْمًا تَغْلِبُهُمْ نِسَاؤُهُمْ فَطَفِقَ نِسَاؤُنَا يَتَعَلَّمْنَ مِنْ نِسَائِهِمْ فَتَغَضَّبْتُ عَلَى امْرَأَتِي يَوْمًا فَإِذَا هِيَ تُرَاجِعُنِي فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي فَقَالَتْ مَا تُنْكِرُ أَنْ أُرَاجِعَكَ فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ ﷺ لَيُرَاجِعْنَهُ وَتَهْجُرُهُ إِحْدَاهُنَّ الْيَوْمَ إِلَى اللَّيْلِ فَقُلْتُ قَدْ خَابَ مَنْ فَعَلَ ذَلِكَ مِنْهُنَّ وَخَسِرَ أَفَتَأْمَنُ إِحْدَاهُنَّ أَنْ يَغْضَبَ اللَّهُ عَلَيْهَا لِغَضَبِ رَسُولِهِ ﷺ فَإِذَا هِيَ قَدْ هَلَكَتْ فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ فَقُلْتُ يَا رَسُولَ اللَّهِ قَدْ دَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ لاَ يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْسَمُ مِنْكِ وَأَحَبُّ إِلَى رَسُولِ اللَّهِ ﷺ مِنْكِ فَتَبَسَّمَ أُخْرَى فَقُلْتُ أَسْتَأْنِسُ يَا رَسُولَ اللَّهِ قَالَ نَعَمْ فَجَلَسْتُ فَرَفَعْتُ رَأْسِي فِي الْبَيْتِ فَوَاللَّهِ مَا رَأَيْتُ فِيهِ شَيْئًا يَرُدُّ الْبَصَرَ إِلاَّ أُهُبًا ثَلاَثَةً فَقُلْتُ ادْعُ اللَّهَ يَا رَسُولَ اللَّهِ أَنْ يُوَسِّعَ عَلَى أُمَّتِكَ فَقَدْ وَسَّعَ عَلَى فَارِسَ وَالرُّومِ وَهُمْ لاَ يَعْبُدُونَ اللَّهَ فَاسْتَوَى جَالِسًا ثُمَّ قَالَ أَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا فَقُلْتُ اسْتَغْفِرْ لِي يَا رَسُولَ اللَّهِ وَكَانَ أَقْسَمَ أَنْ لاَ يَدْخُلَ عَلَيْهِنَّ شَهْرًا مِنْ شِدَّةِ مَوْجِدَتِهِ عَلَيْهِنَّ حَتَّى عَاتَبَهُ اللَّهُ ﷻ قَالَ الزُّهْرِيُّ فَأَخْبَرَنِي عُرْوَةُ عَنْ عَائِشَةَ قَالَتْ لَمَّا مَضَى تِسْعٌ وَعِشْرُونَ لَيْلَةً دَخَلَ عَلَىَّ رَسُولُ اللَّهِ ﷺ بَدَأَ بِي فَقُلْتُ يَا رَسُولَ اللَّهِ إِنَّكَ أَقْسَمْتَ أَنْ لاَ تَدْخُلَ عَلَيْنَا شَهْرًا وَإِنَّكَ دَخَلْتَ مِنْ تِسْعٍ وَعِشْرِينَ أَعُدُّهُنَّ فَقَالَ إِنَّ الشَّهْرَ تِسْعٌ وَعِشْرُونَ ثُمَّ قَالَ يَا عَائِشَةُ إِنِّي ذَاكِرٌ لَكِ أَمْرًا فَلاَ عَلَيْكِ أَنْ لاَ تَعْجَلِي فِيهِ حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ ثُمَّ قَرَأَ عَلَىَّ الآيَةَ { يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ} حَتَّى بَلَغَ { أَجْرًا عَظِيمًا} قَالَتْ عَائِشَةُ قَدْ عَلِمَ وَاللَّهِ أَنَّ أَبَوَىَّ لَمْ يَكُونَا لِيَأْمُرَانِي بِفِرَاقِهِ قَالَتْ فَقُلْتُ أَوَفِي هَذَا أَسْتَأْمِرُ أَبَوَىَّ فَإِنِّي أُرِيدُ اللَّهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ قَالَ مَعْمَرٌ فَأَخْبَرَنِي أَيُّوبُ أَنَّ عَائِشَةَ قَالَتْ لاَ تُخْبِرْ نِسَاءَكَ أَنِّي اخْتَرْتُكَ فَقَالَ لَهَا النَّبِيُّ ﷺ إِنَّ اللَّهَ أَرْسَلَنِي مُبَلِّغًا وَلَمْ يُرْسِلْنِي مُتَعَنِّتًا قَالَ قَتَادَةُ صَغَتْ قُلُوبُكُمَا مَالَتْ قُلُوبُكُمَا  

In the state of the Ignorance (before embracing Islam), I used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. Meanwhile, I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah ﷺ was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messenger of Allah ﷺ came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing it) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer. He said: Observe the dawn prayer, then stop praying when the sun is rising till it is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. 'Amr b. 'Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah ﷺ, and Abu Umama said to him: 'Amr b. 'Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this 'Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah ﷺ? Had I heard it from the Messenger of Allah ﷺ once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.  

عِكْرِمَةُ وَلَقِيَ شَدَّادٌ أَبَا أُمَامَةَ وَوَاثِلَةَ وَصَحِبَ أَنَسًا إِلَى الشَّامِ وَأَثْنَى عَلَيْهِ فَضْلاً وَخَيْرًا عَنْ أَبِي أُمَامَةَ قَالَ قَالَ عَمْرُو بْنُ عَبَسَةَ السُّلَمِيُّ كُنْتُ وَأَنَا فِي الْجَاهِلِيَّةِ أَظُنُّ أَنَّ النَّاسَ عَلَى ضَلاَلَةٍ وَأَنَّهُمْ لَيْسُوا عَلَى شَىْءٍ وَهُمْ يَعْبُدُونَ الأَوْثَانَ فَسَمِعْتُ بِرَجُلٍ بِمَكَّةَ يُخْبِرُ أَخْبَارًا فَقَعَدْتُ عَلَى رَاحِلَتِي فَقَدِمْتُ عَلَيْهِ فَإِذَا رَسُولُ اللَّهِ ﷺ مُسْتَخْفِيًا جُرَءَاءُ عَلَيْهِ قَوْمُهُ فَتَلَطَّفْتُ حَتَّى دَخَلْتُ عَلَيْهِ بِمَكَّةَ فَقُلْتُ لَهُ مَا أَنْتَ قَالَ أَنَا نَبِيٌّ فَقُلْتُ وَمَا نَبِيٌّ قَالَ أَرْسَلَنِي اللَّهُ فَقُلْتُ وَبِأَىِّ شَىْءٍ أَرْسَلَكَ قَالَ أَرْسَلَنِي بِصِلَةِ الأَرْحَامِ وَكَسْرِ الأَوْثَانِ وَأَنْ يُوَحَّدَ اللَّهُ لاَ يُشْرَكُ بِهِ شَىْءٌ قُلْتُ لَهُ فَمَنْ مَعَكَ عَلَى هَذَا قَالَ حُرٌّ وَعَبْدٌ قَالَ وَمَعَهُ يَوْمَئِذٍ أَبُو بَكْرٍ وَبِلاَلٌ مِمَّنْ آمَنَ بِهِ فَقُلْتُ إِنِّي مُتَّبِعُكَ قَالَ إِنَّكَ لاَ تَسْتَطِيعُ ذَلِكَ يَوْمَكَ هَذَا أَلاَ تَرَى حَالِي وَحَالَ النَّاسِ وَلَكِنِ ارْجِعْ إِلَى أَهْلِكَ فَإِذَا سَمِعْتَ بِي قَدْ ظَهَرْتُ فَأْتِنِي قَالَ فَذَهَبْتُ إِلَى أَهْلِي وَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ وَكُنْتُ فِي أَهْلِي فَجَعَلْتُ أَتَخَبَّرُ الأَخْبَارَ وَأَسْأَلُ النَّاسَ حِينَ قَدِمَ الْمَدِينَةَ حَتَّى قَدِمَ عَلَىَّ نَفَرٌ مِنْ أَهْلِ يَثْرِبَ مِنْ أَهْلِ الْمَدِينَةِ فَقُلْتُ مَا فَعَلَ هَذَا الرَّجُلُ الَّذِي قَدِمَ الْمَدِينَةَ فَقَالُوا النَّاسُ إِلَيْهِ سِرَاعٌ وَقَدْ أَرَادَ قَوْمُهُ قَتْلَهُ فَلَمْ يَسْتَطِيعُوا ذَلِكَ فَقَدِمْتُ الْمَدِينَةَ فَدَخَلْتُ عَلَيْهِ فَقُلْتُ يَا رَسُولَ اللَّهِ أَتَعْرِفُنِي قَالَ نَعَمْ أَنْتَ الَّذِي لَقِيتَنِي بِمَكَّةَ قَالَ فَقُلْتُ بَلَى فَقُلْتُ يَا نَبِيَّ اللَّهِ أَخْبِرْنِي عَمَّا عَلَّمَكَ اللَّهُ وَأَجْهَلُهُ أَخْبِرْنِي عَنِ الصَّلاَةِ قَالَ صَلِّ صَلاَةَ الصُّبْحِ ثُمَّ أَقْصِرْ عَنِ الصَّلاَةِ حَتَّى تَطْلُعَ الشَّمْسُ حَتَّى تَرْتَفِعَ فَإِنَّهَا تَطْلُعُ حِينَ تَطْلُعُ بَيْنَ قَرْنَىْ شَيْطَانٍ وَحِينَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ ثُمَّ صَلِّ فَإِنَّ الصَّلاَةَ مَشْهُودَةٌ مَحْضُورَةٌ حَتَّى يَسْتَقِلَّ الظِّلُّ بِالرُّمْحِ ثُمَّ أَقْصِرْ عَنِ الصَّلاَةِ فَإِنَّ حِينَئِذٍ تُسْجَرُ جَهَنَّمُ فَإِذَا أَقْبَلَ الْفَىْءُ فَصَلِّ فَإِنَّ الصَّلاَةَ مَشْهُودَةٌ مَحْضُورَةٌ حَتَّى تُصَلِّيَ الْعَصْرَ ثُمَّ أَقْصِرْ عَنِ الصَّلاَةِ حَتَّى تَغْرُبَ الشَّمْسُ فَإِنَّهَا تَغْرُبُ بَيْنَ قَرْنَىْ شَيْطَانٍ وَحِينَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ قَالَ فَقُلْتُ يَا نَبِيَّ اللَّهِ فَالْوُضُوءُ حَدِّثْنِي عَنْهُ قَالَ مَا مِنْكُمْ رَجُلٌ يُقَرِّبُ وَضُوءَهُ فَيَتَمَضْمَضُ وَيَسْتَنْشِقُ فَيَنْتَثِرُ إِلاَّ خَرَّتْ خَطَايَا وَجْهِهِ وَفِيهِ وَخَيَاشِيمِهِ ثُمَّ إِذَا غَسَلَ وَجْهَهُ كَمَا أَمَرَهُ اللَّهُ إِلاَّ خَرَّتْ خَطَايَا وَجْهِهِ مِنْ أَطْرَافِ لِحْيَتِهِ مَعَ الْمَاءِ ثُمَّ يَغْسِلُ يَدَيْهِ إِلَى الْمِرْفَقَيْنِ إِلاَّ خَرَّتْ خَطَايَا يَدَيْهِ مِنْ أَنَامِلِهِ مَعَ الْمَاءِ ثُمَّ يَمْسَحُ رَأْسَهُ إِلاَّ خَرَّتْ خَطَايَا رَأْسِهِ مِنْ أَطْرَافِ شَعْرِهِ مَعَ الْمَاءِ ثُمَّ يَغْسِلُ قَدَمَيْهِ إِلَى الْكَعْبَيْنِ إِلاَّ خَرَّتْ خَطَايَا رِجْلَيْهِ مِنْ أَنَامِلِهِ مَعَ الْمَاءِ فَإِنْ هُوَ قَامَ فَصَلَّى فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَمَجَّدَهُ بِالَّذِي هُوَ لَهُ أَهْلٌ وَفَرَّغَ قَلْبَهُ لِلَّهِ إِلاَّ انْصَرَفَ مِنْ خَطِيئَتِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّهُ فَحَدَّثَ عَمْرُو بْنُ عَبَسَةَ بِهَذَا الْحَدِيثِ أَبَا أُمَامَةَ صَاحِبَ رَسُولِ اللَّهِ ﷺ فَقَالَ لَهُ أَبُو أُمَامَةَ يَا عَمْرَو بْنَ عَبَسَةَ انْظُرْ مَا تَقُولُ فِي مَقَامٍ وَاحِدٍ يُعْطَى هَذَا الرَّجُلُ فَقَالَ عَمْرٌو يَا أَبَا أُمَامَةَ لَقَدْ كَبِرَتْ سِنِّي وَرَقَّ عَظْمِي وَاقْتَرَبَ أَجَلِي وَمَا بِي حَاجَةٌ أَنْ أَكْذِبَ عَلَى اللَّهِ وَلاَ عَلَى رَسُولِ اللَّهِ لَوْ لَمْ أَسْمَعْهُ مِنْ رَسُولِ اللَّهِ ﷺ إِلاَّ مَرَّةً أَوْ مَرَّتَيْنِ أَوْ ثَلاَثًا حَتَّى عَدَّ سَبْعَ مَرَّاتٍ مَا حَدَّثْتُ بِهِ أَبَدًا وَلَكِنِّي سَمِعْتُهُ أَكْثَرَ مِنْ ذَلِكَ  

Is there not for you a model pattern in me? And when they narrated this to him (Sa'd b. Hisham), he returned to his wife, though he had divorced her and made (people) witness to his reconciliation. He then came to Ibn 'Abbas and asked him about the Witr of the Messenger of Allah ﷺ.

Ibn 'Abbas said: Should I not lead you to one who knows best amongst the people of the world about the Witr of the Messenger of Allah ﷺ? He said: Who is it? He (Ibn 'Abbas) said: It is 'A'isha. So go to her and ask her (about Witr) and then come to me and inform me about her answer that she would give you. So I came to Hakim b. Aflah and requested him to take me to her. He said: I would not go to her, for I forbade her to speak anything (about the conflict) between the two groupS, but she refused (to accept my advice) and went (to participate in that corflict). I (requested) him (Hakim) with an oath to lead me to her. So we went to 'A'isha and we begged permission to meet her. She granted us permission and we went in. She said: Are you Hakim? (She recognised him.) He replied: Yes. She said: Who is there with you? He said: He is Sa'd b. Hisham. She said: Which Hisham? He said: He is Hisham b. 'Amir. She blessed him ('Amir) with mercy from Allah and spoke good of him (Qatada said that he died as a martyr in Uhud).

I said: Mother of the Faithful, tell me about the character of the Messenger of Allah ﷺ. She said: Don't you read the Qur'an? I said: Yes. Upon this she said: The character of the Messenger of Allah ﷺ was the Qur'an. He said: I felt inclined to get up and not ask anything (further) till death. But then I changed my mind...

and I said: Inform me about the observance (of the night prayer) of the Messenger of Allah ﷺ. She said: Did you not recite:" O thou wrapped up"? He said: Yes. She said: Allah, the Exalted and the Glorious, made the observance of the night prayer at the beginning of this Surah obligatory. So the Messenger of Allah (may peace be upon him and his Companions around him observed this (night prayer) for one year. Allah held back the concluding portion of this Surah for twelve months in the Heaven till (at the end of this period) Allah revealed the concluding verses of this Surah which lightened (the burden of this prayer), and the night prayer became a supererogatory prayer after being an obligatory one.

I said: Mother of the Faithful, inform me about the Witr of the Messenger of Allah ﷺ. She said: I used to prepare tooth stick for him and water for his ablution, and Allah would rouse him to the extent He wished during the night. He would use the tooth stick, and perform ablution, and would offer nine rak'ahs, and would not sit but in the eighth one and would remember Allah, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth rak'ah. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rak'ahs sitting after uttering the salutation, and that made eleven rak'ahs.

O my son, but when the Messenger of Allah ﷺ grew old and put on flesh, he observed Witr of seven, doing in the two rak'ahs as he had done formerly, and that made nine. O my son, and when the Messenger of Allah ﷺ observed prayer, he liked to keep on observing it, and when sleep or pain overpowered him and made it impossible (for him) to observe prayer in the night, he prayed twelve rak'ahs daring the day. I am not aware of Allah's Prophet ﷺ having recited the whole Qur'an during one single night, or praying through the night till morning, or fasting a complete month, except Ramadan.

He (the narrator) said: I then went to Ibn 'Abbas and narrated to him the hadith (transmitted from her), and he said: She says the truth If I went to her and got into her presence, I would have listened to it orally from her. He said: If I were to know that you do not go to her. I would not have transmitted this hadith to you narrated by her.  

أَنَّ سَعْدَ بْنَ هِشَامِ بْنِ عَامِرٍ أَرَادَ أَنْ يَغْزُوَ فِي سَبِيلِ اللَّهِ فَقَدِمَ الْمَدِينَةَ فَأَرَادَ أَنْ يَبِيعَ عَقَارًا لَهُ بِهَا فَيَجْعَلَهُ فِي السِّلاَحِ وَالْكُرَاعِ وَيُجَاهِدَ الرُّومَ حَتَّى يَمُوتَ فَلَمَّا قَدِمَ الْمَدِينَةَ لَقِيَ أُنَاسًا مِنْ أَهْلِ الْمَدِينَةِ فَنَهَوْهُ عَنْ ذَلِكَ وَأَخْبَرُوهُ أَنَّ رَهْطًا سِتَّةً أَرَادُوا ذَلِكَ فِي حَيَاةِ نَبِيِّ اللَّهِ ﷺ فَنَهَاهُمْ نَبِيُّ اللَّهِ ﷺ وَقَالَ أَلَيْسَ لَكُمْ فِيَّ أُسْوَةٌ فَلَمَّا حَدَّثُوهُ بِذَلِكَ رَاجَعَ امْرَأَتَهُ وَقَدْ كَانَ طَلَّقَهَا وَأَشْهَدَ عَلَى رَجْعَتِهَا فَأَتَى ابْنَ عَبَّاسٍ فَسَأَلَهُ عَنْ وِتْرِ رَسُولِ اللَّهِ ﷺ

فَقَالَ ابْنُ عَبَّاسٍ أَلاَ أَدُلُّكَ عَلَى أَعْلَمِ أَهْلِ الأَرْضِ بِوِتْرِ رَسُولِ اللَّهِ ﷺ قَالَ مَنْ قَالَ عَائِشَةُ فَأْتِهَا فَاسْأَلْهَا ثُمَّ ائْتِنِي فَأَخْبِرْنِي بِرَدِّهَا عَلَيْكَ فَانْطَلَقْتُ إِلَيْهَا فَأَتَيْتُ عَلَى حَكِيمِ بْنِ أَفْلَحَ فَاسْتَلْحَقْتُهُ إِلَيْهَا فَقَالَ مَا أَنَا بِقَارِبِهَا لأَنِّي نَهَيْتُهَا أَنْ تَقُولَ فِي هَاتَيْنِ الشِّيعَتَيْنِ شَيْئًا فَأَبَتْ فِيهِمَا إِلاَّ مُضِيًّا قَالَ فَأَقْسَمْتُ عَلَيْهِ فَجَاءَ فَانْطَلَقْنَا إِلَى عَائِشَةَ فَاسْتَأْذَنَّا عَلَيْهَا فَأَذِنَتْ لَنَا فَدَخَلْنَا عَلَيْهَا فَقَالَتْ أَحَكِيمٌ فَعَرَفَتْهُ فَقَالَ نَعَمْ فَقَالَتْ مَنْ مَعَكَ قَالَ سَعْدُ بْنُ هِشَامٍ قَالَتْ مَنْ هِشَامٌ قَالَ ابْنُ عَامِرٍ فَتَرَحَّمَتْ عَلَيْهِ وَقَالَتْ خَيْرًا قَالَ قَتَادَةُ وَكَانَ أُصِيبَ يَوْمَ أُحُدٍ

فَقُلْتُ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ خُلُقِ رَسُولِ اللَّهِ ﷺ قَالَتْ أَلَسْتَ تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَتْ فَإِنَّ خُلُقَ نَبِيِّ اللَّهِ ﷺ كَانَ الْقُرْآنَ قَالَ فَهَمَمْتُ أَنْ أَقُومَ وَلاَ أَسْأَلَ أَحَدًا عَنْ شَىْءٍ حَتَّى أَمُوتَ ثُمَّ بَدَا لِي

فَقُلْتُ أَنْبِئِينِي عَنْ قِيَامِ رَسُولِ اللَّهِ ﷺ فَقَالَتْ أَلَسْتَ تَقْرَأُ { يَا أَيُّهَا الْمُزَّمِّلُ} قُلْتُ بَلَى قَالَتْ فَإِنَّ اللَّهَ ﷻ افْتَرَضَ قِيَامَ اللَّيْلِ فِي أَوَّلِ هَذِهِ السُّورَةِ فَقَامَ نَبِيُّ اللَّهِ ﷺ وَأَصْحَابُهُ حَوْلاً وَأَمْسَكَ اللَّهُ خَاتِمَتَهَا اثْنَىْ عَشَرَ شَهْرًا فِي السَّمَاءِ حَتَّى أَنْزَلَ اللَّهُ فِي آخِرِ هَذِهِ السُّورَةِ التَّخْفِيفَ فَصَارَ قِيَامُ اللَّيْلِ تَطَوُّعًا بَعْدَ فَرِيضَةٍ

قَالَ قُلْتُ يَا أُمَّ الْمُؤْمِنِينَ أَنْبِئِينِي عَنْ وِتْرِ رَسُولِ اللَّهِ ﷺ فَقَالَتْ كُنَّا نُعِدُّ لَهُ سِوَاكَهُ وَطَهُورَهُ فَيَبْعَثُهُ اللَّهُ مَا شَاءَ أَنْ يَبْعَثَهُ مِنَ اللَّيْلِ فَيَتَسَوَّكُ وَيَتَوَضَّأُ وَيُصَلِّي تِسْعَ رَكَعَاتٍ لاَ يَجْلِسُ فِيهَا إِلاَّ فِي الثَّامِنَةِ فَيَذْكُرُ اللَّهَ وَيَحْمَدُهُ وَيَدْعُوهُ ثُمَّ يَنْهَضُ وَلاَ يُسَلِّمُ ثُمَّ يَقُومُ فَيُصَلِّي التَّاسِعَةَ ثُمَّ يَقْعُدُ فَيَذْكُرُ اللَّهَ وَيَحْمَدُهُ وَيَدْعُوهُ ثُمَّ يُسَلِّمُ تَسْلِيمًا يُسْمِعُنَا ثُمَّ يُصَلِّي رَكْعَتَيْنِ بَعْدَ مَا يُسَلِّمُ وَهُوَ قَاعِدٌ فَتِلْكَ إِحْدَى عَشْرَةَ رَكْعَةً

يَا بُنَىَّ فَلَمَّا أَسَنَّ نَبِيُّ اللَّهِ ﷺ وَأَخَذَ اللَّحْمَ أَوْتَرَ بِسَبْعٍ وَصَنَعَ فِي الرَّكْعَتَيْنِ مِثْلَ صَنِيعِهِ الأَوَّلِ فَتِلْكَ تِسْعٌ يَا بُنَىَّ وَكَانَ نَبِيُّ اللَّهِ ﷺ إِذَا صَلَّى صَلاَةً أَحَبَّ أَنْ يُدَاوِمَ عَلَيْهَا وَكَانَ إِذَا غَلَبَهُ نَوْمٌ أَوْ وَجَعٌ عَنْ قِيَامِ اللَّيْلِ صَلَّى مِنَ النَّهَارِ ثِنْتَىْ عَشْرَةَ رَكْعَةً وَلاَ أَعْلَمُ نَبِيَّ اللَّهِ ﷺ قَرَأَ الْقُرْآنَ كُلَّهُ فِي لَيْلَةٍ وَلاَ صَلَّى لَيْلَةً إِلَى الصُّبْحِ وَلاَ صَامَ شَهْرًا كَامِلاً غَيْرَ رَمَضَانَ

قَالَ فَانْطَلَقْتُ إِلَى ابْنِ عَبَّاسِ فَحَدَّثْتُهُ بِحَدِيثِهَا فَقَالَ صَدَقَتْ لَوْ كُنْتُ أَقْرَبُهَا أَوْ أَدْخُلُ عَلَيْهَا لأَتَيْتُهَا حَتَّى تُشَافِهَنِي بِهِ قَالَ قُلْتُ لَوْ عَلِمْتُ أَنَّكَ لاَ تَدْخُلُ عَلَيْهَا مَا حَدَّثْتُكَ حَدِيثَهَا  

Narrate to me a hadith which you had heard directly from Messenger of Allah ﷺ and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Messenger of Allah ﷺ. When I became a widow, 'Abd al-Rahman b. Auf, one amongst the group of the Companions of Messenger of Allah ﷺ, sent me the proposal of marriage. Messenger of Allah ﷺ also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Messenger of Allah ﷺ had said (about Usama): He who loves me should also love Usama. When Messenger of Allah ﷺ talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin 'Abdullah b. 'Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house.

And when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Messenger of Allah ﷺ and I was in the row of the women which was near the row of men. When Messenger of Allah ﷺ had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best.

He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling, you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset.

They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasah. They said: What is al-Jassasah? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil.

Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al-Jassasah. We said: What is al-Jassasah? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil.

He (that chained person) said: Tell me about the date-palm trees of Baisan. We said: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not. We said: yes. Thereupon he said: I think these would not bear fruits.

He said: Inform me about the lake of Tabariyyah (Lake Tiberias or Sea of Gallilee)? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry.

He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it,

He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with them? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Has it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself...

I am the Messiah ˹Dajjal˺ and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it;"

Then Messenger of Allah ﷺ striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? 'The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved it in my mind (this narration from Messenger of Allah ﷺ.  

أَنَّهُ سَأَلَ فَاطِمَةَ بِنْتَ قَيْسٍ أُخْتَ الضَّحَّاكِ بْنِ قَيْسٍ وَكَانَتْ مِنَ الْمُهَاجِرَاتِ الأُوَلِ فَقَالَ حَدِّثِينِي حَدِيثًا سَمِعْتِيهِ مِنْ رَسُولِ اللَّهِ ﷺ لاَ تُسْنِدِيهِ إِلَى أَحَدٍ غَيْرِهِ فَقَالَتْ لَئِنْ شِئْتَ لأَفْعَلَنَّ فَقَالَ لَهَا أَجَلْ حَدِّثِينِي فَقَالَتْ نَكَحْتُ ابْنَ الْمُغِيرَةِ وَهُوَ مِنْ خِيَارِ شَبَابِ قُرَيْشٍ يَوْمَئِذٍ فَأُصِيبَ فِي أَوَّلِ الْجِهَادِ مَعَ رَسُولِ اللَّهِ ﷺ فَلَمَّا تَأَيَّمْتُ خَطَبَنِي عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ فِي نَفَرٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَخَطَبَنِي رَسُولُ اللَّهِ ﷺ عَلَى مَوْلاَهُ أُسَامَةَ بْنِ زَيْدٍ وَكُنْتُ قَدْ حُدِّثْتُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ مَنْ أَحَبَّنِي فَلْيُحِبَّ أُسَامَةَ فَلَمَّا كَلَّمَنِي رَسُولُ اللَّهِ ﷺ قُلْتُ أَمْرِي بِيَدِكَ فَأَنْكِحْنِي مَنْ شِئْتَ فَقَالَ انْتَقِلِي إِلَى أُمِّ شَرِيكٍ وَأُمُّ شَرِيكٍ امْرَأَةٌ غَنِيَّةٌ مِنَ الأَنْصَارِ عَظِيمَةُ النَّفَقَةِ فِي سَبِيلِ اللَّهِ يَنْزِلُ عَلَيْهَا الضِّيفَانُ فَقُلْتُ سَأَفْعَلُ فَقَالَ لاَ تَفْعَلِي إِنَّ أُمَّ شَرِيكٍ امْرَأَةٌ كَثِيرَةُ الضِّيفَانِ فَإِنِّي أَكْرَهُ أَنْ يَسْقُطَ عَنْكِ خِمَارُكِ أَوْ يَنْكَشِفَ الثَّوْبُ عَنْ سَاقَيْكِ فَيَرَى الْقَوْمُ مِنْكِ بَعْضَ مَا تَكْرَهِينَ وَلَكِنِ انْتَقِلِي إِلَى ابْنِ عَمِّكِ عَبْدِ اللَّهِ بْنِ عَمْرٍو ابْنِ أُمِّ مَكْتُومٍ وَهُوَ رَجُلٌ مِنْ بَنِي فِهْرٍ فِهْرِ قُرَيْشٍ وَهُوَ مِنَ الْبَطْنِ الَّذِي هِيَ مِنْهُ فَانْتَقَلْتُ إِلَيْهِ

فَلَمَّا انْقَضَتْ عِدَّتِي سَمِعْتُ نِدَاءَ الْمُنَادِي مُنَادِي رَسُولِ اللَّهِ ﷺ يُنَادِي الصَّلاَةَ جَامِعَةً فَخَرَجْتُ إِلَى الْمَسْجِدِ فَصَلَّيْتُ مَعَ رَسُولِ اللَّهِ ﷺ فَكُنْتُ فِي صَفِّ النِّسَاءِ الَّتِي تَلِي ظُهُورَ الْقَوْمِ فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ صَلاَتَهُ جَلَسَ عَلَى الْمِنْبَرِ وَهُوَ يَضْحَكُ فَقَالَ لِيَلْزَمْ كُلُّ إِنْسَانٍ مُصَلاَّهُ ثُمَّ قَالَ أَتَدْرُونَ لِمَ جَمَعْتُكُمْ قَالُوا اللَّهُ وَرَسُولُهُ أَعْلَمُ

قَالَ إِنِّي وَاللَّهِ مَا جَمَعْتُكُمْ لِرَغْبَةٍ وَلاَ لِرَهْبَةٍ وَلَكِنْ جَمَعْتُكُمْ لأَنَّ تَمِيمًا الدَّارِيَّ كَانَ رَجُلاً نَصْرَانِيًّا فَجَاءَ فَبَايَعَ وَأَسْلَمَ وَحَدَّثَنِي حَدِيثًا وَافَقَ الَّذِي كُنْتُ أُحَدِّثُكُمْ عَنْ مَسِيحِ الدَّجَّالِ حَدَّثَنِي أَنَّهُ رَكِبَ فِي سَفِينَةٍ بَحْرِيَّةٍ مَعَ ثَلاَثِينَ رَجُلاً مِنْ لَخْمٍ وَجُذَامَ فَلَعِبَ بِهِمُ الْمَوْجُ شَهْرًا فِي الْبَحْرِ ثُمَّ أَرْفَئُوا إِلَى جَزِيرَةٍ فِي الْبَحْرِ حَتَّى مَغْرِبِ الشَّمْسِ فَجَلَسُوا فِي أَقْرُبِ السَّفِينَةِ

فَدَخَلُوا الْجَزِيرَةَ فَلَقِيَتْهُمْ دَابَّةٌ أَهْلَبُ كَثِيرُ الشَّعَرِ لاَ يَدْرُونَ مَا قُبُلُهُ مِنْ دُبُرِهِ مِنْ كَثْرَةِ الشَّعَرِ فَقَالُوا وَيْلَكِ مَا أَنْتِ فَقَالَتْ أَنَا الْجَسَّاسَةُ قَالُوا وَمَا الْجَسَّاسَةُ قَالَتْ أَيُّهَا الْقَوْمُ انْطَلِقُوا إِلَى هَذَا الرَّجُلِ فِي الدَّيْرِ فَإِنَّهُ إِلَى خَبَرِكُمْ بِالأَشْوَاقِ قَالَ لَمَّا سَمَّتْ لَنَا رَجُلاً فَرِقْنَا مِنْهَا أَنْ تَكُونَ شَيْطَانَةً

قَالَ فَانْطَلَقْنَا سِرَاعًا حَتَّى دَخَلْنَا الدَّيْرَ فَإِذَا فِيهِ أَعْظَمُ إِنْسَانٍ رَأَيْنَاهُ قَطُّ خَلْقًا وَأَشَدُّهُ وِثَاقًا مَجْمُوعَةٌ يَدَاهُ إِلَى عُنُقِهِ مَا بَيْنَ رُكْبَتَيْهِ إِلَى كَعْبَيْهِ بِالْحَدِيدِ قُلْنَا وَيْلَكَ مَا أَنْتَ قَالَ قَدْ قَدَرْتُمْ عَلَى خَبَرِي فَأَخْبِرُونِي مَا أَنْتُمْ قَالُوا نَحْنُ أُنَاسٌ مِنَ الْعَرَبِ رَكِبْنَا فِي سَفِينَةٍ بَحْرِيَّةٍ فَصَادَفْنَا الْبَحْرَ حِينَ اغْتَلَمَ فَلَعِبَ بِنَا الْمَوْجُ شَهْرًا ثُمَّ أَرْفَأْنَا إِلَى جَزِيرَتِكَ هَذِهِ فَجَلَسْنَا فِي أَقْرُبِهَا فَدَخَلْنَا الْجَزِيرَةَ فَلَقِيَتْنَا دَابَّةٌ أَهْلَبُ كَثِيرُ الشَّعَرِ لاَ يُدْرَى مَا قُبُلُهُ مِنْ دُبُرِهِ مِنْ كَثْرَةِ الشَّعَرِ فَقُلْنَا وَيْلَكِ مَا أَنْتِ فَقَالَتْ أَنَا الْجَسَّاسَةُ قُلْنَا وَمَا الْجَسَّاسَةُ قَالَتِ اعْمِدُوا إِلَى هَذَا الرَّجُلِ فِي الدَّيْرِ فَإِنَّهُ إِلَى خَبَرِكُمْ بِالأَشْوَاقِ فَأَقْبَلْنَا إِلَيْكَ سِرَاعًا وَفَزِعْنَا مِنْهَا وَلَمْ نَأْمَنْ أَنْ تَكُونَ شَيْطَانَةً

فَقَالَ أَخْبِرُونِي عَنْ نَخْلِ بَيْسَانَ قُلْنَا عَنْ أَىِّ شَأْنِهَا تَسْتَخْبِرُ قَالَ أَسْأَلُكُمْ عَنْ نَخْلِهَا هَلْ يُثْمِرُ قُلْنَا لَهُ نَعَمْ قَالَ أَمَا إِنَّهُ يُوشِكُ أَنْ لاَ تُثْمِرَ

قَالَ أَخْبِرُونِي عَنْ بُحَيْرَةِ الطَّبَرِيَّةِ قُلْنَا عَنْ أَىِّ شَأْنِهَا تَسْتَخْبِرُ قَالَ هَلْ فِيهَا مَاءٌ قَالُوا هِيَ كَثِيرَةُ الْمَاءِ قَالَ أَمَا إِنَّ مَاءَهَا يُوشِكُ أَنْ يَذْهَبَ

قَالَ أَخْبِرُونِي عَنْ عَيْنِ زُغَرَ قَالُوا عَنْ أَىِّ شَأْنِهَا تَسْتَخْبِرُ قَالَ هَلْ فِي الْعَيْنِ مَاءٌ وَهَلْ يَزْرَعُ أَهْلُهَا بِمَاءِ الْعَيْنِ قُلْنَا لَهُ نَعَمْ هِيَ كَثِيرَةُ الْمَاءِ وَأَهْلُهَا يَزْرَعُونَ مِنْ مَائِهَا

قَالَ أَخْبِرُونِي عَنْ نَبِيِّ الأُمِّيِّينَ مَا فَعَلَ قَالُوا قَدْ خَرَجَ مِنْ مَكَّةَ وَنَزَلَ يَثْرِبَ قَالَ أَقَاتَلَهُ الْعَرَبُ قُلْنَا نَعَمْ قَالَ كَيْفَ صَنَعَ بِهِمْ فَأَخْبَرْنَاهُ أَنَّهُ قَدْ ظَهَرَ عَلَى مَنْ يَلِيهِ مِنَ الْعَرَبِ وَأَطَاعُوهُ قَالَ لَهُمْ قَدْ كَانَ ذَلِكَ قُلْنَا نَعَمْ قَالَ أَمَا إِنَّ ذَاكَ خَيْرٌ لَهُمْ أَنْ يُطِيعُوهُ وَإِنِّي مُخْبِرُكُمْ عَنِّي

إِنِّي أَنَا الْمَسِيحُ وَإِنِّي أُوشِكُ أَنْ يُؤْذَنَ لِي فِي الْخُرُوجِ فَأَخْرُجَ فَأَسِيرَ فِي الأَرْضِ فَلاَ أَدَعَ قَرْيَةً إِلاَّ هَبَطْتُهَا فِي أَرْبَعِينَ لَيْلَةً غَيْرَ مَكَّةَ وَطَيْبَةَ فَهُمَا مُحَرَّمَتَانِ عَلَىَّ كِلْتَاهُمَا كُلَّمَا أَرَدْتُ أَنْ أَدْخُلَ وَاحِدَةً أَوْ وَاحِدًا مِنْهُمَا اسْتَقْبَلَنِي مَلَكٌ بِيَدِهِ السَّيْفُ صَلْتًا يَصُدُّنِي عَنْهَا وَإِنَّ عَلَى كُلِّ نَقْبٍ مِنْهَا مَلاَئِكَةً يَحْرُسُونَهَا

قَالَتْ قَالَ رَسُولُ اللَّهِ ﷺ وَطَعَنَ بِمِخْصَرَتِهِ فِي الْمِنْبَرِ هَذِهِ طَيْبَةُ هَذِهِ طَيْبَةُ هَذِهِ طَيْبَةُ يَعْنِي الْمَدِينَةَ أَلاَ هَلْ كُنْتُ حَدَّثْتُكُمْ ذَلِكَ فَقَالَ النَّاسُ نَعَمْ فَإِنَّهُ أَعْجَبَنِي حَدِيثُ تَمِيمٍ أَنَّهُ وَافَقَ الَّذِي كُنْتُ أُحَدِّثُكُمْ عَنْهُ وَعَنِ الْمَدِينَةِ وَمَكَّةَ أَلاَ إِنَّهُ فِي بَحْرِ الشَّامِ أَوْ بَحْرِ الْيَمَنِ لاَ بَلْ مِنْ قِبَلِ الْمَشْرِقِ ما هُوَ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ وَأَوْمَأَ بِيَدِهِ إِلَى الْمَشْرِقِ قَالَتْ فَحَفِظْتُ هَذَا مِنْ رَسُولِ اللَّهِ ﷺ  

What is the matter with you? We said: Messenger of Allah, you made a mention of the Dajjal in the morning (sometimes describing him) to be insignificant and sometimes very important, until we began to think as if he were present in some (near) part of the cluster of the date-palm trees. Thereupon he ﷺ said: I harbor fear in regard to you in so many other things besides the Dajjal. If he comes forth while I am among you, I shall contend with him on your behalf, but if he comes forth while I am not amongst you, a man must contend on his own behalf and Allah would take care of every Muslim on my behalf (and safeguard him against his evil). He (Dajjal) would be a young man with twisted, contracted hair, and a blind eye. I compare him to ʿAbd-ul-ʿUzza b. Qatan. He who amongst you would survive to see him should recite over him the opening verses of Sura Kahf (xviii). He would appear on the way between Syria and Iraq and would spread mischief right and left. O servant of Allah! adhere (to the path of Truth). We said: Messenger of Allah, how long would he stay on the earth? He ﷺ said: For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days. We said: Messenger of Allah, would one day's prayer suffice for the prayers of day equal to one year? Thereupon he ﷺ said: No, but you must make an estimate of time (and then observe prayer). We said: Messenger of Allah, how quickly would he walk upon the earth? Thereupon he ﷺ said: Like cloud driven by the wind. He would come to the people and invite them (to a wrong religion) and they would affirm their faith in him and respond to him. He would then give command to the sky and there would be rainfall upon the earth and it would grow crops. Then in the evening, their pasturing animals would come to them with their humps very high and their udders full of milk and their flanks stretched. He would then come to another people and invite them. But they would reject him and he would go away from them and there would be drought for them and nothing would be left with them in the form of wealth. He would then walk through the waste land and say to it: Bring forth your treasures, and the treasures would come out and collect (themselves) before him like the swarm of bees. He would then call a person brimming with youth and strike him with the sword and cut him into two pieces and (make these pieces lie at a distance which is generally) between the archer and his target. He would then call (that young man) and he will come forward laughing with his face gleaming (with happiness) and it would be at this very time that Allah would send Jesus, son of Mary, and he will descend at the white minaret in the eastern side of Damascus wearing two garments lightly dyed with saffron and placing his hands on the wings of two Angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter from it. Every non-believer who would smell the odor of his self would die and his breath would reach as far as he would be able to see. He would then search for him (Dajjal) until he would catch hold of him at the gate of Ludd and would kill him. Then a people whom Allah had protected would come to Jesus, son of Mary, and he would wipe their faces and would inform them of their ranks in Paradise and it would be under such conditions that Allah would reveal to Jesus these words: I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to Tur. And then Allah would send Gog and Magog and they would swarm down from every slope. The first of them would pass the lake of Tiberias and drink out of it. And when the last of them would pass, he would say: There was once water there. Jesus and his companions would then be besieged here (at Tur, and they would be so much hard pressed) that the head of the ox would be dearer to them than one hundred dinars and Allah's Apostle, Jesus, and his companions would supplicate Allah, Who would send to them insects (which would attack their necks) and in the morning they would perish like one single person. Allah's Apostle, Jesus, and his companions would then come down to the earth and they would not find in the earth as much space as a single span which is not filled with their putrefaction and stench. Allah's Apostle, Jesus, and his companions would then again beseech Allah, Who would send birds whose necks would be like those of Bactrian camels and they would carry them and throw them where God would will. Then Allah would send rain which no house of clay or (the tent of) camels' hairs would keep out and it would wash away the earth until it could appear to be a mirror. Then the earth would be told to bring forth its fruit and restore its blessing and, as a result thereof, there would grow (such a big) pomegranate that a group of persons would be able to eat that, and seek shelter under its skin and milch cow would give so much milk that a whole party would be able to drink it. And the milch camel would give such (a large quantity of) milk that the whole tribe would be able to drink out of that and the milch sheep would give so much milk that the whole family would be able to drink out of that and at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.  

ذَكَرَ رَسُولُ اللَّهِ ﷺ الدَّجَّالَ ذَاتَ غَدَاةٍ فَخَفَّضَ فِيهِ وَرَفَّعَ حَتَّى ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ فَلَمَّا رُحْنَا إِلَيْهِ عَرَفَ ذَلِكَ فِينَا فَقَالَ مَا شَأْنُكُمْ قُلْنَا يَا رَسُولَ اللَّهِ ذَكَرْتَ الدَّجَّالَ غَدَاةً فَخَفَّضْتَ فِيهِ وَرَفَّعْتَ حَتَّى ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ فَقَالَ غَيْرُ الدَّجَّالِ أَخْوَفُنِي عَلَيْكُمْ إِنْ يَخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ وَاللَّهُ خَلِيفَتِي عَلَى كُلِّ مُسْلِمٍ إِنَّهُ شَابٌّ قَطَطٌ عَيْنُهُ طَافِئَةٌ كَأَنِّي أُشَبِّهُهُ بِعَبْدِ الْعُزَّى بْنِ قَطَنٍ فَمَنْ أَدْرَكَهُ مِنْكُمْ فَلْيَقْرَأْ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ إِنَّهُ خَارِجٌ خَلَّةً بَيْنَ الشَّأْمِ وَالْعِرَاقِ فَعَاثَ يَمِينًا وَعَاثَ شِمَالاً يَا عِبَادَ اللَّهِ فَاثْبُتُوا قُلْنَا يَا رَسُولَ اللَّهِ وَمَا لَبْثُهُ فِي الأَرْضِ قَالَ أَرْبَعُونَ يَوْمًا يَوْمٌ كَسَنَةٍ وَيَوْمٌ كَشَهْرٍ وَيَوْمٌ كَجُمُعَةٍ وَسَائِرُ أَيَّامِهِ كَأَيَّامِكُمْ قُلْنَا يَا رَسُولَ اللَّهِ فَذَلِكَ الْيَوْمُ الَّذِي كَسَنَةٍ أَتَكْفِينَا فِيهِ صَلاَةُ يَوْمٍ قَالَ لاَ اقْدُرُوا لَهُ قَدْرَهُ قُلْنَا يَا رَسُولَ اللَّهِ وَمَا إِسْرَاعُهُ فِي الأَرْضِ قَالَ كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي عَلَى الْقَوْمِ فَيَدْعُوهُمْ فَيُؤْمِنُونَ بِهِ وَيَسْتَجِيبُونَ لَهُ فَيَأْمُرُ السَّمَاءَ فَتُمْطِرُ وَالأَرْضَ فَتُنْبِتُ فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ أَطْوَلَ مَا كَانَتْ ذُرًا وَأَسْبَغَهُ ضُرُوعًا وَأَمَدَّهُ خَوَاصِرَ ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَرُدُّونَ عَلَيْهِ قَوْلَهُ فَيَنْصَرِفُ عَنْهُمْ فَيُصْبِحُونَ مُمْحِلِينَ لَيْسَ بِأَيْدِيهِمْ شَىْءٌ مِنْ أَمْوَالِهِمْ وَيَمُرُّ بِالْخَرِبَةِ فَيَقُولُ لَهَا أَخْرِجِي كُنُوزَكِ فَتَتْبَعُهُ كُنُوزُهَا كَيَعَاسِيبِ النَّحْلِ ثُمَّ يَدْعُو رَجُلاً مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ فَيَقْطَعُهُ جَزْلَتَيْنِ رَمْيَةَ الْغَرَضِ ثُمَّ يَدْعُوهُ فَيُقْبِلُ وَيَتَهَلَّلُ وَجْهُهُ يَضْحَكُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ بَعَثَ اللَّهُ الْمَسِيحَ ابْنَ مَرْيَمَ فَيَنْزِلُ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا كَفَّيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ إِذَا طَأْطَأَ رَأَسَهُ قَطَرَ وَإِذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ فَلاَ يَحِلُّ لِكَافِرٍ يَجِدُ رِيحَ نَفَسِهِ إِلاَّ مَاتَ وَنَفَسُهُ يَنْتَهِي حَيْثُ يَنْتَهِي طَرْفُهُ فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ فَيَقْتُلُهُ ثُمَّ يَأْتِي عِيسَى ابْنَ مَرْيَمَ قَوْمٌ قَدْ عَصَمَهُمُ اللَّهُ مِنْهُ فَيَمْسَحُ عَنْ وُجُوهِهِمْ وَيُحَدِّثُهُمْ بِدَرَجَاتِهِمْ فِي الْجَنَّةِ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللَّهُ إِلَى عِيسَى إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لاَ يَدَانِ لأَحَدٍ بِقِتَالِهِمْ فَحَرِّزْ عِبَادِي إِلَى الطُّورِ وَيَبْعَثُ اللَّهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ فَيَمُرُّ أَوَائِلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا وَيَمُرُّ آخِرُهُمْ فَيَقُولُونَ لَقَدْ كَانَ بِهَذِهِ مَرَّةً مَاءٌ وَيُحْصَرُ نَبِيُّ اللَّهُ عِيسَى وَأَصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ لأَحَدِهِمْ خَيْرًا مِنْ مِائَةِ دِينَارٍ لأَحَدِكُمُ الْيَوْمَ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ فَيُرْسِلُ اللَّهُ عَلَيْهُمُ النَّغَفَ فِي رِقَابِهِمْ فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ ثُمَّ يَهْبِطُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى الأَرْضِ فَلاَ يَجِدُونَ فِي الأَرْضِ مَوْضِعَ شِبْرٍ إِلاَّ مَلأَهُ زَهَمُهُمْ وَنَتْنُهُمْ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى اللَّهِ فَيُرْسِلُ اللَّهُ طَيْرًا كَأَعْنَاقِ الْبُخْتِ فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثُ شَاءَ اللَّهُ ثُمَّ يُرْسِلُ اللَّهُ مَطَرًا لاَ يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ وَلاَ وَبَرٍ فَيَغْسِلُ الأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ ثُمَّ يُقَالُ لِلأَرْضِ أَنْبِتِي ثَمَرَتَكِ وَرُدِّي بَرَكَتَكِ فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ وَيَسْتَظِلُّونَ بِقِحْفِهَا وَيُبَارَكُ فِي الرِّسْلِ حَتَّى أَنَّ اللِّقْحَةَ مِنَ الإِبِلِ لَتَكْفِي الْفِئَامَ مِنَ النَّاسِ وَاللِّقْحَةَ مِنَ الْبَقَرِ لَتَكْفِي الْقَبِيلَةَ مِنَ النَّاسِ وَاللِّقْحَةَ مِنَ الْغَنَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ بَعَثَ اللَّهُ رِيحًا طَيِّبَةً فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ فَعَلَيْهِمْ تَقُومُ السَّاعَةُ  

"I said to Ibn 'Abbas: 'Nawf Al-Bikali claims that Musa, of Banu Isra'il is not the companion of Al-Khidr. He said: 'The enemy of Allah has lied. I heard Ubayy bin Ka'b saying: "I heard the Messenger of Allah ﷺ say 'Musa stood to deliver a Khutbah to the children of Isra'il. He was asked: "Who is the most knowledgeable among the people?" He said: "I am the most knowledgeable." So Allah admonished him, since he did not refer the knowledge back to Him. Allah revealed to him: "A slave, among My slaves at the junction of the two seas, is more knowledgeable than you." So Musa said: "O Lord! How can I meet him?" He said to him: "Carry a fish in a basket, wherever you lose the fish, then he is there." So he set off, and his boy set off with him - and he was Yusha' bin Nun. Musa put a fish in a basket, he and the boy set off walking, until when they reached a rock, Musa and his boy fell asleep. The fish was flopping around in the basket, falling into the sea.' He said: 'Allah held back the flow of water until it was like a tunnel, and the fish could glide. Musa and his boy were amazed. They set off the remainder of the day and the night, and Musa's companion forgot to inform him (of the escape of the fish). When Musa arose in the morning, he said to his boy: Bring us our morning meal; truly we have suffered much fatigue in this, our journey (18:62).' He said: 'He had not gotten tired until he passed the place which Allah had ordered him to go. He said: Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaitan made me forget to remember it. It took its course into the sea in a strange way (18:63). Musa said: That is what we have been seeking. So they went back, retracing their tracks (18:64). He said: 'So they began retracing their tracks.'" Sufyan (one of the narrators) said: "People claim that there is a spring of life at that rock, no dying person has its water poured over him, but he becomes alive, and the fish came in contact with some of it, so when the water dropped on it he became alive." "He [the Prophet ﷺ] said: 'They retraced their tracks until they arrived at the rock to see a man covered in a garment. Musa greeted him, and he replied: Is there such a greeting in your land? He said: I am Musa. He said: Musa of the children of Isra'il? He said: Yes. He said: O Musa! Indeed you have some knowledge from Allah, which Allah taught you, which I have not been taught, and I have some knowledge from Allah, which Allah taught me, which you have not been taught.' So Musa said: May I follow you so that you may teach me something of the knowledge which you have been taught? (18:66) He said: Verily, you will not be able to have patience with me! And how can you have patience about a thing which you know not? He said: If Allah wills, you will find me patient, and I will not disobey you at all (18:67-69). Al-Khadir said to him: Then if you follow me, ask me not about anything until I myself mention it to you (18:70). Musa said: Yes. So Musa and Al-Khadir set off walking along the shore of the sea. A boat was passing by them, and they spoke to them (the crew) asking them to let them get on board. They recognized Al-Khadir so they let the two of them ride without charge. Al-Khadir took one of the planks (in the boat) and removed it, so Musa said to him: These people gave us a ride free of charge, yet you sabotaged their boat so that its people will drown. Indeed you have done a dreadful thing (18:71). He said: Did I not tell you that you would not be able to have patience with me? (18:72). He said call me not to account for what I forgot, and be not hard upon me for my affair (18:73). Then they exited the boat, and while they were walking upon the shore, they saw a boy playing with two other boys. So Al-Khadir took him by his head, pulling it off with his hands, and he killed him. So Musa said to him: Have you killed an innocent person who killed no one! Verily you have done a horrendous thing (18:74). He said: Did I not tell you that you would not be able to have patience with me? (18:75) - he (the narrator) said: - "This was more severe than the first one" - He said: If I ask you about anything after this, you have received an excuse from me. So they both proceeded until they came to the inhabitants of a town. They asked them for food but they refused to entertain them. There they found a wall on the verge of falling down (18:76 & 77). He (the narrator) said: - meaning leaning over - 'So Al-Khadir took his hand like this, so he set it up straight (18:77) so Musa said to him: We arrived at these people, they did not treat us as guests nor feed us. If you wished, surely you could have taken wages for it! He said: "This is the parting between you and I. I will tell you the interpretation of (those) things over which you were not able to be patient (18:77 & 78).'" The Messenger of Allah ﷺ said: 'May Allah have mercy upon Musa! We wish that he would have had patience, so that we could have more knowledge about that two of them.' He said: 'So the Messenger of Allah ﷺ said: 'The first time Musa had forgotten.' He said: 'And a sparrow came, until it perched on the edge of a boat, and pecked at the sea. So Al-Khadir said to him: My knowledge and your knowledge do not diminish anything from the knowledge of Allah, but like what this sparrow diminishes of the sea.' Sa'eed bin Jubair said: "and he would" - meaning Ibn 'Abbas - "recite: 'And there was before them a king who would take every useful boat by force (18:79).' And he would recite: 'As for the boy, he was a disbeliever (18:80).'"  

قُلْتُ لاِبْنِ عَبَّاسٍ إِنَّ نَوْفًا الْبِكَالِيَّ يَزْعُمُ أَنَّ مُوسَى صَاحِبَ بَنِي إِسْرَائِيلَ لَيْسَ بِمُوسَى صَاحِبِ الْخَضِرِ قَالَ كَذَبَ عَدُوُّ اللَّهِ سَمِعْتُ أُبَىَّ بْنَ كَعْبٍ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ قَامَ مُوسَى خَطِيبًا فِي بَنِي إِسْرَائِيلَ فَسُئِلَ أَىُّ النَّاسِ أَعْلَمُ فَقَالَ أَنَا أَعْلَمُ فَعَتَبَ اللَّهُ عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّ عَبْدًا مِنْ عِبَادِي بِمَجْمَعِ الْبَحْرَيْنِ هُوَ أَعْلَمُ مِنْكَ قَالَ مُوسَى أَىْ رَبِّ فَكَيْفَ لِي بِهِ فَقَالَ لَهُ احْمِلْ حُوتًا فِي مِكْتَلٍ فَحَيْثُ تَفْقِدُ الْحُوتَ فَهُوَ ثَمَّ فَانْطَلَقَ وَانْطَلَقَ مَعَهُ فَتَاهُ وَهُوَ يُوشَعُ بْنُ نُونٍ وَيُقَالُ يُوسَعُ فَحَمَلَ مُوسَى حُوتًا فِي مِكْتَلٍ فَانْطَلَقَ هُوَ وَفَتَاهُ يَمْشِيَانِ حَتَّى إِذَا أَتَيَا الصَّخْرَةَ فَرَقَدَ مُوسَى وَفَتَاهُ فَاضْطَرَبَ الْحُوتُ فِي الْمِكْتَلِ حَتَّى خَرَجَ مِنَ الْمِكْتَلِ فَسَقَطَ فِي الْبَحْرِ قَالَ وَأَمْسَكَ اللَّهُ عَنْهُ جِرْيَةَ الْمَاءِ حَتَّى كَانَ مِثْلَ الطَّاقِ وَكَانَ لِلْحُوتِ سَرَبًا وَكَانَ لِمُوسَى وَلِفَتَاهُ عَجَبًا فَاَنْطَلَقَا بَقِيَّةَ يَوْمِهِمَا وَلَيْلَتِهِمَا وَنُسِّيَ صَاحِبُ مُوسَى أَنْ يُخْبِرَهُ فَلَمَّا أَصْبَحَ مُوسَى قَالَ لِفَتَاهُ (آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا ) قَالَ وَلَمْ يَنْصَبْ حَتَّى جَاوَزَ الْمَكَانَ الَّذِي أُمِرَ بِهِ (قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا ) قَالَ مُوسَى ( ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا ) قَالَ فَكَانَا يَقُصَّانِ آثَارَهُمَا قَالَ سُفْيَانُ يَزْعُمُ نَاسٌ أَنَّ تِلْكَ الصَّخْرَةَ عِنْدَهَا عَيْنُ الْحَيَاةِ وَلاَ يُصِيبُ مَاؤُهَا مَيِّتًا إِلاَّ عَاشَ قَالَ وَكَانَ الْحُوتُ قَدْ أُكِلَ مِنْهُ فَلَمَّا قَطَرَ عَلَيْهِ الْمَاءُ عَاشَ قَالَ فَقَصَّا آثَارَهُمَا حَتَّى أَتَيَا الصَّخْرَةَ فَرَأَى رَجُلاً مُسَجًّى عَلَيْهِ بِثَوْبٍ فَسَلَّمَ عَلَيْهِ مُوسَى فَقَالَ أَنَّى بِأَرْضِكَ السَّلاَمُ قَالَ أَنَا مُوسَى قَالَ مُوسَى بَنِي إِسْرَائِيلَ قَالَ نَعَمْ قَالَ يَا مُوسَى إِنَّكَ عَلَى عِلْمٍ مِنْ عِلْمِ اللَّهِ عَلَّمَكَهُ اللَّهُ لاَ أَعْلَمُهُ وَأَنَا عَلَى عِلْمٍ مِنْ عِلْمِ اللَّهِ عَلَّمَنِيهِ لاَ تَعْلَمُهُ فَقَالَ مُوسَى ( هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا * قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا * وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا * قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلاَ أَعْصِي لَكَ أَمْرًا ) قَالَ لَهُ الْخَضِرُ (فَإِنِ اتَّبَعْتَنِي فَلاَ تَسْأَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا ) قَالَ نَعَمْ فَانْطَلَقَ الْخَضِرُ وَمُوسَى يَمْشِيَانِ عَلَى سَاحِلِ الْبَحْرِ فَمَرَّتْ بِهِمَا سَفِينَةٌ فَكَلَّمَاهُ أَنْ يَحْمِلُوهُمَا فَعَرَفُوا الْخَضِرَ فَحَمَلُوهُمَا بِغَيْرِ نَوْلٍ فَعَمَدَ الْخَضِرُ إِلَى لَوْحٍ مِنْ أَلْوَاحِ السَّفِينَةِ فَنَزَعَهُ فَقَالَ لَهُ مُوسَى قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ عَمَدْتَ إِلَى سَفِينَتِهِمْ فَخَرَقْتَهَا ( لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا * قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا * قَالَ لاَ تُؤَاخِذْنِي بِمَا نَسِيتُ وَلاَ تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا ) ثُمَّ خَرَجَا مِنَ السَّفِينَةِ فَبَيْنَمَا هُمَا يَمْشِيَانِ عَلَى السَّاحِلِ وَإِذَا غُلاَمٌ يَلْعَبُ مَعَ الْغِلْمَانِ فَأَخَذَ الْخَضِرُ بِرَأْسِهِ فَاقْتَلَعَهُ بِيَدِهِ فَقَتَلَهُ فَقَالَ لَهُ مُوسَى ( أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا * قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا ) قَالَ وَهَذِهِ أَشَدُّ مِنَ الأُولَى ( قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا * فَانْطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ ) يَقُولُ مَائِلٌ فَقَالَ الْخَضِرُ بِيَدِهِ هَكَذَا ( فَأَقَامَهُ ) فَقَالَ لَهُ مُوسَى قَوْمٌ أَتَيْنَاهُمْ فَلَمْ يُضَيِّفُونَا وَلَمْ يُطْعِمُونَا ( إِنْ شِئْتَ لاَتَّخَذْتَ عَلَيْهِ أَجْرًا * قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا ) قَالَ رَسُولُ اللَّهِ ﷺ يَرْحَمُ اللَّهُ مُوسَى لَوَدِدْنَا أَنَّهُ كَانَ صَبَرَ حَتَّى يَقُصَّ عَلَيْنَا مِنْ أَخْبَارِهِمَا قَالَ وَقَالَ رَسُولُ اللَّهِ ﷺ الأُولَى كَانَتْ مِنْ مُوسَى نِسْيَانٌ قَالَ وَجَاءَ عُصْفُورٌ حَتَّى وَقَعَ عَلَى حَرْفِ السَّفِينَةِ ثُمَّ نَقَرَ فِي الْبَحْرِ فَقَالَ لَهُ الْخَضِرُ مَا نَقَصَ عِلْمِي وَعِلْمُكَ مِنْ عِلْمِ اللَّهِ إِلاَّ مِثْلَ مَا نَقَصَ هَذَا الْعُصْفُورُ مِنَ الْبَحْرِ قَالَ سَعِيدُ بْنُ جُبَيْرٍ وَكَانَ يَعْنِي ابْنَ عَبَّاسٍ يَقْرَأُ وَكَانَ أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْبًا وَكَانَ يَقْرَأُ وَأَمَّا الْغُلاَمُ فَكَانَ كَافِرًا  

"What was said about me had been said, and I myself was unaware of it, the Messenger of Allah ﷺ got up and addressed the people. He recited the Tashahhud and after praising and expressing gratitude to Allah, as He deserved, he said: 'To proceed: O people! Give me your opinion regarding those people who made a forged story against my wife. By Allah, I do not know anything bad about her at all. By Allah, they accused her of being with a man about whom I have never known anything bad, and he never entered my house unless I was present there, and whenever I went on a journey, he went with me.' Sa'd bin Mu'adh [may Allah be pleased with him] got up and said: 'O Messenger of Allah ﷺ! Allow me to chop their heads off!' Then a man from Al-Khazraj, to whom the mother of Hassan bin Thabit was a relative, got up and said (to Sa'd): 'You have told a lie! By Allah, if those persons were from Al-Aws, you would not like to chop their heads.' It was probable that some evil would take place between Aws and Khazraj in the Masjid while I was unaware of that. In the evening of that day, I went out for some of my needs, and Umm Mistah was accompanying me. On our return, Umm Mistah stumbled and said: 'Let Mistah be ruined!' I said to her, 'O mother! Why do you abuse your son?' On that Umm Mistah became silent for a while, and stumbling again, she said: 'Let Mistah be ruined!' I said to her: 'O mother! Why do you abuse your son?' She stumbled for the third time and said: 'Let Mistah be ruined!' I said to her: 'O mother! Why do you abuse your son?' Upon that she said: 'By Allah! I do not abuse him except because of you.' I asked her: 'Concerning what of my affairs?' So she disclosed the whole story to me. I said: 'Has this really happened?' She replied: 'Yes, by Allah!' I returned to my house, so astonished, that I did not know for what purpose I had gone out. Then I became sick and said to the Messenger of Allah ﷺ 'Send me to my father's house.' So he sent a servant with me, and when I entered the house, I found Umm Ruman downstairs, while Abu Bakr was reciting something upstairs. My mother asked: 'What has brought you, O daughter?' She said: "I informed her and mentioned the whole story to her, but she did not feel as I did about it. She said: 'O my daughter! Do not worry much about this matter, for there is never a charming lady loved by her husband who has other wives, but that they feel jealous of her and speak badly of her.' But she did not feel the same about it as I did. I asked her: 'Does my father know about it?' She said 'Yes.' I asked: 'Does the Messenger of Allah ﷺ know about it too?' She said 'Yes, the Messenger of Allah ﷺ also knows about it.' Tears filled my eyes and I wept. Abu Bakr, who was reading upstairs, heard my voice, and came down asking my mother: 'What is the matter with her?' She said: 'She has heard what has been said about her.' On that Abu Bakr wept and said: 'I beseech you, by Allah, O my daughter, to go back to your home.' I went back to my home, and the Messenger of Allah ﷺ had come to my house asking my maid-servant about me. The maid-servant said: 'By Allah! I do not know of any fault or defect in her character except that she sleeps and lets the sheep enter and eat her dough.' On that, some of the Prophet's Companions spoke harshly to her and said: 'Tell the truth to the Messenger of Allah ﷺ.' Finally, they told her of the slander and she said: 'Subhan Allah! By Allah, I know nothing against her except what a goldsmith knows about a piece of pure gold.' Then this news reached the man who was accused, and he said: 'Subhan Allah! By Allah, I have never uncovered the private parts of any woman.' Later, that man was martyred in Allah's Cause. Then the next morning, my parents came to pay me a visit and they stayed with me until the Messenger of Allah ﷺ came to me, after he performed the 'Asr prayer. He came to me and while my parents were sitting around me on my right and my left. The Prophet ﷺ said the Tashahhud, praised and glorified Allah and said: 'Now then, O 'Aishah! If you have committed a bad deed, or you have wronged (yourself), then repent to Allah, as Allah accepts the repentance from His worshipers.' An Ansari woman had come and was sitting near the gate. I said to the Prophet ﷺ: 'Isn't it improper that you speak in such a way in the presence of this lady?' The Messenger of Allah ﷺ then gave a piece of advice and I turned to my father and requested him to reply to him. My father said: 'What should I say?' Then I turned to my mother and asked her to answer him. She said: 'What should I say?' When my parents did not reply to the Prophet ﷺ, I said the Tashahhud, praised and glorified Allah as His due, and I said: 'Then, by Allah! If I were to tell you that I have not done (this) and Allah, the Mighty and Sublime, is witness that I am telling the truth, that would not be of any use to me on your part, because you (people) have spoken about it and your hearts have absorbed it (as truth); and if I were to tell you that I have done this sin, and Allah knows that I have not done it, then you will say: 'She has confessed her guilt.' By Allah! I do not see a suitable example for me and you except the example of - and I could not remember Ya'qbus name - Yusuf's father when he said: So patience is most fitting. And it is Allah Whose help can be sought against that which you describe (12:18). She said: "It was at that time that Revelation came to the Messenger of Allah ﷺ, and we remained silent. Then the Revelation was over, and I noticed the signs of happiness on his face while he was wiping (the sweat) from his forehead, and saying: 'Have the good tidings O 'Aishah! Allah has revealed your innocence.' At that time I was extremely angry. My parents said to me: 'Get up and go to him.' I said: 'By Allah, I will not do it,and will not thank him nor either of you, but I will thank Allah, Who has revealed my innocence. You have heard (this story) but neither of you have denied it, nor have you changed it (to defend me).'" 'Aishah used to say: "But as regards to Zainab bint Jahsh, Allah protected her because of her piety. She did not say anything except good (about me). But her sister, Hamnah was ruined among those who were ruined. Those who used to speak evil about me were Mistah, Hassan bin Thabit, and the hypocrite 'Abdullah bin Ubayy [bin Salul] and [it is he who] used to spread that news and tempt others to speak of it, and it was he and Hamnah who had the greater share therein. Abu Bakr took an oath that he would never do any favor for Mistah at all. Then Allah, Most High, revealed this Ayah: 'Let not those among you who are blessed with graces and wealth' [until the end of the Ayah] referring to Abu Bakr: 'to give their kinsmen, the poor, and those who left their homes for Allah's Cause.' - meaning Mistah - up to His saying: Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful (24:22).' On that, Abu Bakr said: 'Yes, by Allah! O our Lord! We wish that You forgive us.' So he returned to what he had been doing."  

لَمَّا ذُكِرَ مِنْ شَأْنِي الَّذِي ذُكِرَ وَمَا عَلِمْتُ بِهِ قَامَ رَسُولُ اللَّهِ ﷺ فِيَّ خَطِيبًا فَتَشَهَّدَ وَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ أَشِيرُوا عَلَىَّ فِي أُنَاسٍ أَبَنُوا أَهْلِي وَاللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي مِنْ سُوءٍ قَطُّ وَأَبَنُوا بِمَنْ وَاللَّهِ مَا عَلِمْتُ عَلَيْهِ مِنْ سُوءٍ قَطُّ وَلاَ دَخَلَ بَيْتِي قَطُّ إِلاَّ وَأَنَا حَاضِرٌ وَلاَ غِبْتُ فِي سَفَرٍ إِلاَّ غَابَ مَعِي فَقَامَ سَعْدُ بْنُ مُعَاذٍ ؓ فَقَالَ ائْذَنْ لِي يَا رَسُولَ اللَّهِ أَنْ أَضْرِبَ أَعْنَاقَهُمْ وَقَامَ رَجُلٌ مِنَ الْخَزْرَجِ وَكَانَتْ أُمُّ حَسَّانَ بْنِ ثَابِتٍ مِنْ رَهْطِ ذَلِكَ الرَّجُلِ فَقَالَ كَذَبْتَ أَمَا وَاللَّهِ أَنْ لَوْ كَانُوا مِنَ الأَوْسِ مَا أَحْبَبْتَ أَنْ تُضْرَبَ أَعْنَاقُهُمْ حَتَّى كَادَ أَنْ يَكُونَ بَيْنَ الأَوْسِ وَالْخَزْرَجِ شَرٌّ فِي الْمَسْجِدِ وَمَا عَلِمْتُ بِهِ فَلَمَّا كَانَ مَسَاءُ ذَلِكَ الْيَوْمِ خَرَجْتُ لِبَعْضِ حَاجَتِي وَمَعِي أُمُّ مِسْطَحٍ فَعَثَرَتْ فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا أَىْ أَمَّ تَسُبِّينَ ابْنَكِ فَسَكَتَتْ ثُمَّ عَثَرَتِ الثَّانِيَةَ فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا أَىْ أَمَّ تَسُبِّينَ ابْنَكِ فَسَكَتَتْ ثُمَّ عَثَرَتِ الثَّالِثَةَ فَقَالَتْ تَعِسَ مِسْطَحٌ فَانْتَهَرْتُهَا فَقُلْتُ لَهَا أَىْ أُمَّ تَسُبِّينَ ابْنَكِ فَقَالَتْ وَاللَّهِ مَا أَسُبُّهُ إِلاَّ فِيكِ فَقُلْتُ فِي أَىِّ شَيْءٍ قَالَتْ فَبَقَرَتْ إِلَىَّ الْحَدِيثَ قُلْتُ وَقَدْ كَانَ هَذَا قَالَتْ نَعَمْ وَاللَّهِ لَقَدْ رَجَعْتُ إِلَى بَيْتِي وَكَأَنَّ الَّذِي خَرَجْتُ لَهُ لَمْ أَخْرُجْ لاَ أَجِدُ مِنْهُ قَلِيلاً وَلاَ كَثِيرًا وَوُعِكْتُ فَقُلْتُ لِرَسُولِ اللَّهِ ﷺ أَرْسِلْنِي إِلَى بَيْتِ أَبِي فَأَرْسَلَ مَعِي الْغُلاَمَ فَدَخَلْتُ الدَّارَ فَوَجَدْتُ أُمَّ رُومَانَ فِي السُّفْلِ وَأَبُو بَكْرٍ فَوْقَ الْبَيْتِ يَقْرَأُ فَقَالَتْ أُمِّي مَا جَاءَ بِكِ يَا بُنَيَّةُ قَالَتْ فَأَخْبَرْتُهَا وَذَكَرْتُ لَهَا الْحَدِيثَ فَإِذَا هُوَ لَمْ يَبْلُغْ مِنْهَا مَا بَلَغَ مِنِّي قَالَتْ يَا بُنَيَّةُ خَفِّفِي عَلَيْكِ الشَّأْنَ فَإِنَّهُ وَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ حَسْنَاءُ عِنْدَ رَجُلٍ يُحِبُّهَا لَهَا ضَرَائِرُ إِلاَّ حَسَدْنَهَا وَقِيلَ فِيهَا فَإِذَا هِيَ لَمْ يَبْلُغْ مِنْهَا مَا بَلَغَ مِنِّي قَالَتْ قُلْتُ وَقَدْ عَلِمَ بِهِ أَبِي قَالَتْ نَعَمْ قُلْتُ وَرَسُولُ اللَّهِ ﷺ قَالَتْ نَعَمْ وَاسْتَعْبَرْتُ وَبَكَيْتُ فَسَمِعَ أَبُو بَكْرٍ صَوْتِي وَهُوَ فَوْقَ الْبَيْتِ يَقْرَأُ فَنَزَلَ فَقَالَ لأُمِّي مَا شَأْنُهَا قَالَتْ بَلَغَهَا الَّذِي ذُكِرَ مِنْ شَأْنِهَا فَفَاضَتْ عَيْنَاهُ فَقَالَ أَقْسَمْتُ عَلَيْكِ يَا بُنَيَّةُ إِلاَّ رَجَعْتِ إِلَى بَيْتِكِ فَرَجَعْتُ وَلَقَدْ جَاءَ رَسُولُ اللَّهِ ﷺ بَيْتِي فَسَأَلَ عَنِّي خَادِمَتِي فَقَالَتْ لاَ وَاللَّهِ مَا عَلِمْتُ عَلَيْهَا عَيْبًا إِلاَّ أَنَّهَا كَانَتْ تَرْقُدُ حَتَّى تَدْخُلَ الشَّاةُ فَتَأْكُلَ خَمِيرَتَهَا أَوْ عَجِينَتَهَا وَانْتَهَرَهَا بَعْضُ أَصْحَابِهِ فَقَالَ أَصْدِقِي رَسُولَ اللَّهِ ﷺ حَتَّى أَسْقَطُوا لَهَا بِهِ فَقَالَتْ سُبْحَانَ اللَّهِ وَاللَّهِ مَا عَلِمْتُ عَلَيْهَا إِلاَّ مَا يَعْلَمُ الصَّائِغُ عَلَى تِبْرِ الذَّهَبِ الأَحْمَرِ فَبَلَغَ الأَمْرُ ذَلِكَ الرَّجُلَ الَّذِي قِيلَ لَهُ فَقَالَ سُبْحَانَ اللَّهِ وَاللَّهِ مَا كَشَفْتُ كَنَفَ أُنْثَى قَطُّ قَالَتْ عَائِشَةُ فَقُتِلَ شَهِيدًا فِي سَبِيلِ اللَّهِ قَالَتْ وَأَصْبَحَ أَبَوَاىَ عِنْدِي فَلَمْ يَزَالاَ عِنْدِي حَتَّى دَخَلَ عَلَىَّ رَسُولُ اللَّهِ ﷺ وَقَدْ صَلَّى الْعَصْرَ ثُمَّ دَخَلَ وَقَدِ اكْتَنَفَنِي أَبَوَاىَ عَنْ يَمِينِي وَعَنْ شِمَالِي فَتَشَهَّدَ النَّبِيُّ ﷺ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ يَا عَائِشَةُ إِنْ كُنْتِ قَارَفْتِ سُوءًا أَوْ ظَلَمْتِ فَتُوبِي إِلَى اللَّهِ فَإِنَّ اللَّهَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ قَالَتْ وَقَدْ جَاءَتِ امْرَأَةٌ مِنَ الأَنْصَارِ وَهِيَ جَالِسَةٌ بِالْبَابِ فَقُلْتُ أَلاَ تَسْتَحِي مِنْ هَذِهِ الْمَرْأَةِ أَنْ تَذْكُرَ شَيْئًا فَوَعَظَ رَسُولُ اللَّهِ ﷺ فَالْتَفَتُّ إِلَى أَبِي فَقُلْتُ أَجِبْهُ قَالَ فَمَاذَا أَقُولُ فَالْتَفَتُّ إِلَى أُمِّي فَقُلْتُ أَجِيبِيهِ قَالَتْ أَقُولُ مَاذَا قَالَتْ فَلَمَّا لَمْ يُجِيبَا تَشَهَّدْتُ فَحَمِدْتُ اللَّهَ وَأَثْنَيْتُ عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قُلْتُ أَمَا وَاللَّهِ لَئِنْ قُلْتُ لَكُمْ إِنِّي لَمْ أَفْعَلْ وَاللَّهُ يَشْهَدُ إِنِّي لَصَادِقَةٌ مَا ذَاكَ بِنَافِعِي عِنْدَكُمْ لِي لَقَدْ تَكَلَّمْتُمْ وَأُشْرِبَتْ قُلُوبُكُمْ وَلَئِنْ قُلْتُ إِنِّي قَدْ فَعَلْتُ وَاللَّهُ يَعْلَمُ أَنِّي لَمْ أَفْعَلْ لَتَقُولُنَّ إِنَّهَا قَدْ بَاءَتْ بِهِ عَلَى نَفْسِهَا وَإِنِّي وَاللَّهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلاً قَالَتْ وَالْتَمَسْتُ اسْمَ يَعْقُوبَ فَلَمْ أَقْدِرْ عَلَيْهِ إِلاَّ أَبَا يُوسُفَ حِينَ قَالََ (فصبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ ) قَالَتْ وَأُنْزِلَ عَلَى رَسُولِ اللَّهِ ﷺ مِنْ سَاعَتِهِ فَسَكَتْنَا فَرُفِعَ عَنْهُ وَإِنِّي لأَتَبَيَّنُ السُّرُورَ فِي وَجْهِهِ وَهُوَ يَمْسَحُ جَبِينَهُ وَيَقُولُ الْبُشْرَى يَا عَائِشَةُ فَقَدْ أَنْزَلَ اللَّهُ بَرَاءَتَكِ قَالَتْ وَكُنْتُ أَشَدَّ مَا كُنْتُ غَضَبًا فَقَالَ لِي أَبَوَاىَ قُومِي إِلَيْهِ فَقُلْتُ لاَ وَاللَّهِ لاَ أَقُومُ إِلَيْهِ وَلاَ أَحْمَدُهُ وَلاَ أَحْمَدُكُمَا وَلَكِنْ أَحْمَدُ اللَّهَ الَّذِي أَنْزَلَ بَرَاءَتِي لَقَدْ سَمِعْتُمُوهُ فَمَا أَنْكَرْتُمُوهُ وَلاَ غَيَّرْتُمُوهُ وَكَانَتْ عَائِشَةُ تَقُولُ أَمَّا زَيْنَبُ بِنْتُ جَحْشٍ فَعَصَمَهَا اللَّهُ بِدِينِهَا فَلَمْ تَقُلْ إِلاَّ خَيْرًا وَأَمَّا أُخْتُهَا حَمْنَةُ فَهَلَكَتْ فِيمَنْ هَلَكَ وَكَانَ الَّذِي يَتَكَلَّمُ فِيهِ مِسْطَحٌ وَحَسَّانُ بْنُ ثَابِتٍ وَالْمُنَافِقُ عَبْدُ اللَّهِ بْنُ أُبَىٍّ ابْنُ سَلُولَ وَهُوَ الَّذِي كَانَ يَسُوسُهُ وَيَجْمَعُهُ وَهُوَ الَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ هُوَ وَحَمْنَةُ قَالَتْ فَحَلَفَ أَبُو بَكْرٍ أَنْ لاَ يَنْفَعَ مِسْطَحًا بِنَافِعَةٍ أَبَدًا فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الآيَةَ (ولاَ يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ ) إِلَى آخِرِ الآيَةِ يَعْنِي أَبَا بَكْرٍ (أنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ ) يَعْنِي مِسْطَحًا إِلَى قَوْلِهِ (ألاَ تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ ) قَالَ أَبُو بَكْرٍ بَلَى وَاللَّهِ يَا رَبَّنَا إِنَّا لَنُحِبُّ أَنْ تَغْفِرَ لَنَا وَعَادَ لَهُ بِمَا كَانَ يَصْنَعُ  

"There was a household among us called Banu Ubairiq, among whom was a Bishr, a Bushair, and a Mubashshir. Bushair was a hypocrite who would recite poetry reviling the Companions of the Prophet ﷺ then he would attribute it to some of the Arabs. Then he would say: 'So-and-so said this and that [So-and-so said this and that].' So when the Companions of the Prophet ﷺ would hear that poetry, they would say: 'By Allah! No one but this filthy person said this poetry - or as the man said - and they would say: 'Ibn Al-Ubairiq said it.'" He said: "They were a poor and needy household during Jahiliyyah and Islam. The only food the people of Al-Madinah had was dates and barely. When a man was able to, he would import flour from Ash-Sham which he bought and kept for himself. As for his dependants, their only food was dates and barely. So an import arrived from Ash-Sham, and my uncle Rifa'ah bin Zaid bought a load of it, which he put in a storage area he had, where he kept his weapons - his shield and his sword. But it was taken from him from under the house. The storage was broken into and and the food and weapons were taken. In the morning, my uncle Rifa'ah came to me and said: 'O my nephew! We were robbed during the night, our storage was broken into, and our food and weapons are gone.'" He said: "They overheard us in the house, and questioned us, and someone said to us, 'We saw Banu Ubairiq cooking during the night, and it looked like they had some of your food.'" He said: "Banu Ubairiq were saying - while we were questioning them amidst their dwellings - 'By Allah! We do not think the one you are looking for is other than Labid bin Sahl, a man among us who is righteous and accepted Islam.' When Labid heard that, he brandished his sword and said: 'I stole? By Allah! You either prove this theft, or I take to you with this sword.' They said: 'Leave us O man! You are not the one who has it.' So we continued questioning in the dwellings until we had no doubt that they had taken it. So my uncle said to me: 'O my nephew! You should go to the Messenger of Allah ﷺ and tell him about that.'" Qatadah said: "So I went to the Messenger of Allah ﷺ and said: 'A family among us are ill-mannered, and they conspired against my uncle Rifa'ah bin aid. They broken into his storage and took his weapons and his food. We want them to return our weapons, but we have no need for the food.' So the Prophet ﷺ said: 'I will decide about that.' So when Banu Ubairiq heard about that, they brought a man from among them named Usair bin 'Urwah to talk to him about that, and some people form their houses gathered and said: 'O Messenger of Allah! Qatadah bin An-Nu'man and his uncle came came to a family among us who are a people of Islam and righteousness, accusing them of stealing without proof or confirmation.'" Qatadah said: "I went to the Messenger of Allah ﷺ and spoke to him, and he said: 'You went to a family among them known for their Islam and righteousness, and accused them of stealing without confirmation or proof.'" He said: "So I returned wishing that I had lost some of my wealth, and that the Messenger of Allah ﷺ had not been spoke to about that. My uncle Rifa'ah came to me and said: 'O my nephew! What did you do?' So I told him what the Messenger of Allah ﷺ said to me, so he said: 'It is from Allah, Whom we seek help.' It was not long before the Qur'an was revealed: 'Surely, We have sent down to you the Book in truth, that you might judge between men by that which Allah has shown you, so be not a pelader for the treacherous.' That is Banu Ubairiq. 'And seek forgiveness from Allah.' [That is] from what you said to Qatadah. 'Certainly Allah is Oft-Forgiving, Most Merciful. And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner. They may hide from men, but they cannot hide from Allah for He is with them up to His saying: 'Most Merciful.' That is: If you seek Allah's forgiveness then He will forgive you. 'And whoever earns sin, he earns it only against himself...' up to His saying: 'A manifest sin.' Their saying about Labid; 'Had it not been for the grace of Allah and His Mercy upon you...' up to His saying: 'We shall give him a great reward.' (4:105-115)" So when the Qur'an was revealed, the Messenger of Allah ﷺ brought the weapon and returned it to Rifa'ah. Qatadah said: "When the weapon was brought to my uncle - and he was an elderly man with bad sight" or "an elderly weak man" - Abu 'Eisa was in doubt - "in Jahiliyyah, and I thought that he merely had entered into Islam (without real sincerity) but when I brought it to him, he said: 'O my nephew! It is for Allah's cause.' So I knew that his Islam was genuine. When the Qur'an was revealed, Bushair went with the idolaters, staying with Sulafah bint Sa'd bin Sumayyah. So Allah, Most High, revealed: Whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers' way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. Verily Allah forgives not associating others with Him, but He forgives what is less than that for whomever He wills. And whoever associates others with Allah, then he has indeed strayed away (4:115-116). "When he went to stay with Sulafah, Hassan bin Thabit lampooned her with verses of poetry. So she took his saddle, put it on her head, then she left with it to cast into the valley. Then she said: 'You gave me the poetry of Hassan - you did not bring me any good.'"  

كَانَ أَهْلُ بَيْتٍ مِنَّا يُقَالُ لَهُمْ بَنُو أُبَيْرِقٍ بِشْرٌ وَبَشِيرٌ وَمُبَشِّرٌ وَكَانَ بَشِيرٌ رَجُلاً مُنَافِقًا يَقُولُ الشِّعْرَ يَهْجُو بِهِ أَصْحَابَ رَسُولِ اللَّهِ ﷺ ثُمَّ يَنْحَلُهُ بَعْضَ الْعَرَبِ ثُمَّ يَقُولُ قَالَ فُلاَنٌ كَذَا وَكَذَا قَالَ فُلاَنٌ كَذَا وَكَذَا فَإِذَا سَمِعَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ ذَلِكَ الشِّعْرَ قَالُوا وَاللَّهِ مَا يَقُولُ هَذَا الشِّعْرَ إِلاَّ هَذَا الْخَبِيثُ أَوْ كَمَا قَالَ الرَّجُلُ وَقَالُوا ابْنُ الأُبَيْرِقِ قَالَهَا قَالَ وَكَانَ أَهْلُ بَيْتِ حَاجَةٍ وَفَاقَةٍ فِي الْجَاهِلِيَّةِ وَالإِسْلاَمِ وَكَانَ النَّاسُ إِنَّمَا طَعَامُهُمْ بِالْمَدِينَةِ التَّمْرُ وَالشَّعِيرُ وَكَانَ الرَّجُلُ إِذَا كَانَ لَهُ يَسَارٌ فَقَدِمَتْ ضَافِطَةٌ مِنَ الشَّامِ مِنَ الدَّرْمَكِ ابْتَاعَ الرَّجُلُ مِنْهَا فَخَصَّ بِهَا نَفْسَهُ وَأَمَّا الْعِيَالُ فَإِنَّمَا طَعَامُهُمُ التَّمْرُ وَالشَّعِيرُ فَقَدِمَتْ ضَافِطَةٌ مِنَ الشَّامِ فَابْتَاعَ عَمِّي رِفَاعَةُ بْنُ زَيْدٍ حِمْلاً مِنَ الدَّرْمَكِ فَجَعَلَهُ فِي مَشْرَبَةٍ لَهُ وَفِي الْمَشْرَبَةِ سِلاَحٌ وَدِرْعٌ وَسَيْفٌ فَعُدِيَ عَلَيْهِ مِنْ تَحْتِ الْبَيْتِ فَنُقِبَتِ الْمَشْرَبَةُ وَأُخِذَ الطَّعَامُ وَالسِّلاَحُ فَلَمَّا أَصْبَحَ أَتَانِي عَمِّي رِفَاعَةُ فَقَالَ يَا ابْنَ أَخِي إِنَّهُ قَدْ عُدِيَ عَلَيْنَا فِي لَيْلَتِنَا هَذِهِ فَنُقِبَتْ مَشْرَبَتُنَا فَذُهِبَ بِطَعَامِنَا وَسِلاَحِنَا قَالَ فَتَحَسَّسْنَا فِي الدَّارِ وَسَأَلْنَا فَقِيلَ لَنَا قَدْ رَأَيْنَا بَنِي أُبَيْرِقٍ اسْتَوْقَدُوا فِي هَذِهِ اللَّيْلَةِ وَلاَ نُرَى فِيمَا نُرَى إِلاَّ عَلَى بَعْضِ طَعَامِكُمْ قَالَ وَكَانَ بَنُو أُبَيْرِقٍ قَالُوا وَنَحْنُ نَسْأَلُ فِي الدَّارِ وَاللَّهِ مَا نُرَى صَاحِبَكُمْ إِلاَّ لَبِيدَ بْنَ سَهْلٍ رَجُلٌ مِنَّا لَهُ صَلاَحٌ وَإِسْلاَمٌ فَلَمَّا سَمِعَ لَبِيدٌ اخْتَرَطَ سَيْفَهُ وَقَالَ أَنَا أَسْرِقُ فَوَاللَّهِ لَيُخَالِطَنَّكُمْ هَذَا السَّيْفُ أَوْ لَتُبَيِّنُنَّ هَذِهِ السَّرِقَةَ قَالُوا إِلَيْكَ عَنْهَا أَيُّهَا الرَّجُلُ فَمَا أَنْتَ بِصَاحِبِهَا فَسَأَلْنَا فِي الدَّارِ حَتَّى لَمْ نَشُكَّ أَنَّهُمْ أَصْحَابُهَا فَقَالَ لِي عَمِّي يَا ابْنَ أَخِي لَوْ أَتَيْتَ رَسُولَ اللَّهِ ﷺ فَذَكَرْتَ ذَلِكَ لَهُ قَالَ قَتَادَةُ فَأَتَيْتُ رَسُولَ اللَّهِ ﷺ فَقُلْتُ إِنَّ أَهْلَ بَيْتٍ مِنَّا أَهْلَ جَفَاءٍ عَمَدُوا إِلَى عَمِّي رِفَاعَةَ بْنِ زَيْدٍ فَنَقَبُوا مَشْرَبَةً لَهُ وَأَخَذُوا سِلاَحَهُ وَطَعَامَهُ فَلْيَرُدُّوا عَلَيْنَا سِلاَحَنَا فَأَمَّا الطَّعَامُ فَلاَ حَاجَةَ لَنَا فِيهِ فَقَالَ النَّبِيُّ ﷺ سَآمُرُ فِي ذَلِكَ فَلَمَّا سَمِعَ بَنُو أُبَيْرِقٍ أَتَوْا رَجُلاً مِنْهُمْ يُقَالُ لَهُ أَسِيرُ بْنُ عُرْوَةَ فَكَلَّمُوهُ فِي ذَلِكَ فَاجْتَمَعَ فِي ذَلِكَ نَاسٌ مِنْ أَهْلِ الدَّارِ فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ قَتَادَةَ بْنَ النُّعْمَانِ وَعَمَّهُ عَمَدَا إِلَى أَهْلِ بَيْتٍ مِنَّا أَهْلِ إِسْلاَمٍ وَصَلاَحٍ يَرْمُونَهُمْ بِالسَّرِقَةِ مِنْ غَيْرِ بَيِّنَةٍ وَلاَ ثَبْتٍ قَالَ قَتَادَةُ فَأَتَيْتُ رَسُولَ اللَّهِ ﷺ فَكَلَّمْتُهُ فَقَالَ عَمَدْتَ إِلَى أَهْلِ بَيْتٍ ذُكِرَ مِنْهُمْ إِسْلاَمٌ وَصَلاَحٌ تَرْمِيهِمْ بِالسَّرِقَةِ عَلَى غَيْرِ ثَبْتٍ وَلاَ بَيِّنَةٍ قَالَ فَرَجَعْتُ وَلَوَدِدْتُ أَنِّي خَرَجْتُ مِنْ بَعْضِ مَالِي وَلَمْ أُكَلِّمْ رَسُولَ اللَّهِ ﷺ فِي ذَلِكَ فَأَتَانِي عَمِّي رِفَاعَةُ فَقَالَ يَا ابْنَ أَخِي مَا صَنَعْتَ فَأَخْبَرْتُهُ بِمَا قَالَ لِي رَسُولُ اللَّهِ ﷺ فَقَالَ اللَّهُ الْمُسْتَعَانُ فَلَمْ يَلْبَثْ أَنْ نَزَلَ الْقُرْآنُ ( إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلاَ تَكُنْ لِلْخَائِنِينَ خَصِيمًا ) بَنِي أُبَيْرِقٍ ( وَاسْتَغْفِرِ اللَّهَ ) أَىْ مِمَّا قُلْتَ لِقَتَادَةَ ( إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا * وَلاَ تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ إِنَّ اللَّهَ لاَ يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا * يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللَّهِ ) إِلَى قَوْلِهِ ( غَفُورًا رَحِيمًا ) أَىْ لَوِ اسْتَغْفَرُوا اللَّهَ لَغَفَرَ لَهُمْ ( وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ ) إِلَى قَوْلِهِ ( إِثْمًا مُبِينًا ) قَوْلُهُمْ لِلَبِيدٍ وَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ ) إِلَى قَوْلِهِ ( فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا ) فَلَمَّا نَزَلَ الْقُرْآنُ أُتِيَ رَسُولُ اللَّهِ ﷺ بِالسِّلاَحِ فَرَدَّهُ إِلَى رِفَاعَةَ فَقَالَ قَتَادَةُ لَمَّا أَتَيْتُ عَمِّي بِالسِّلاَحِ وَكَانَ شَيْخًا قَدْ عَسِيَ أَوْ عَشِيَ فِي الْجَاهِلِيَّةِ وَكُنْتُ أُرَى إِسْلاَمَهُ مَدْخُولاً فَلَمَّا أَتَيْتُهُ بِالسِّلاَحِ قَالَ يَا ابْنَ أَخِي هُوَ فِي سَبِيلِ اللَّهِ فَعَرَفْتُ أَنَّ إِسْلاَمَهُ كَانَ صَحِيحًا فَلَمَّا نَزَلَ الْقُرْآنُ لَحِقَ بَشِيرٌ بِالْمُشْرِكِينَ فَنَزَلَ عَلَى سُلاَفَةَ بِنْتِ سَعْدِ ابْنِ سُمَيَّةَ فَأَنْزَلَ اللَّهُ ( وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا * إِنَّ اللَّهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا ) فَلَمَّا نَزَلَ عَلَى سُلاَفَةَ رَمَاهَا حَسَّانُ بْنُ ثَابِتٍ بِأَبْيَاتٍ مِنْ شِعْرِهِ فَأَخَذَتْ رَحْلَهُ فَوَضَعَتْهُ عَلَى رَأْسِهَا ثُمَّ خَرَجَتْ بِهِ فَرَمَتْ بِهِ فِي الأَبْطَحِ ثُمَّ قَالَتْ أَهْدَيْتَ لِي شِعْرَ حَسَّانَ مَا كُنْتَ تَأْتِينِي بِخَيْرٍ  

"The Messenger of Allah ﷺ mentioned the Dajjal one morning, he belittled him and mentioned his importance until we thought that he might be amidst a cluster of date-palms." He said: "We departed from the presence of the Messenger of Allah ﷺ, then we returned to him, and he noticed that(concern) in us. So he said: 'What is wrong with you?'" We said: 'O Messenger of Allah! You mentioned the Dajjal this morning, belittling him, and mentioning his importance until we thought that he might be amidst a cluster of the date-palms.' He said: 'It is not the Dajjal that I fear for you. If he were to appear while I am among you, then I will be his adversary on your behalf. And if he appears and I am not among you, then each man will have to fend for himself. And Allah will take care of every Muslim after me. He is young, with curly hair, his eyes protruding, resembling someone from 'Abdul-Uzza bin Qatan. Whoever among you sees him, then let him recite the beginning of Surah Ashab Al-Kahf.'"He said: 'He will appear from what is between Ash-Sham and Al-'Iraq, causing devastation toward the right and toward the left. O worshippers of Allah! Hold fast!'" We said: 'O Messenger of Allah! How long will he linger on the earth?' He said: 'Forty days, a day like a year, a day like a month, a day like a week, and the remainder of his days are like your days.'" We said: 'O Messenger of Allah! Do you think that during the day that is like a year, the Salat of one day will be sufficient for us?' He said: 'No. You will have to estimate it.' We said: 'O Messenger of Allah! How fast will he move through the earth.' He said: 'Like a rain storm driven by the wind. He will come upon a people and call them, and they will deny him, and reject his claims. Then he will leave them, and their wealth will follow him. They will awaken in the morning with nothing left. Then he will come upon a people and call them, and they will respond to him, believing in him. So he will order the Heavens to bring rain, and it shall rain, and he will order the land to sprout, and it will sprout. Their cattle will return to them with their coats the longest, their udders the fullest and their stomachs the fattest.' He said: 'Then he will come upon some ruins, saying to it: "Bring me your treasures!" He will turn to leave it, and it will follow him, like drone bees. Then he will call a young man, full of youth, and he will strike him with the sword cutting him into two pieces. Then he will call him, and he will come forward with his face beaming and laughing. So while he is doing that, 'Eisa bin Mariam, peace be upon him, will descend in eastern Damascus at the white minaret, between two Mahrud, with his hands on the wings of two angels. When he lowers his head, drops fall, and when raises it, gems like pearls drop from him.' He said: 'His (the Dajjal's) breath does not reach anyone but he dies, and his breath reaches as far as his sight.' He said: 'So he pursues him(the Dajjal) and he catches up with him at the gate of Ludd where he kills him.' He said: 'So he remains there as long as Allah wills.' He said: 'Then Allah reveals to him: "Take my slaves to At-Tur, for I have sent down some creatures of Mine which no one shall be able to kill.'" He said: 'Allah dispatches Ya'juj and Ma'juj, and they are as Allah said: They swoop down from every mount.' "He said: 'The first of them pass by the lake of Tiberias, drinking what is in it. Then the last of them pass by it saying: "There was water here at one time." They travel until they reach a mountain at Bait Al-Maqdis. They will say: "We have killed whoever was in the earth. Come! Let us kill whoever is in the skies." They will shoot their arrows into the Heavens, so Allah will return their arrows to them red with blood. Eisa bin Mariam and his Companions be surrounded, until the head of a bull on that day would be better to them than a hundred Dinar to one of you today.' "He ﷺ said: "Eisa will beseech Allah, as will his companions.' He said: 'So Allah will send An-Naghaf down upon their necks. In the morning they will find that they have all died like the death of a single soul.' He said: " 'Eisa and his companions will come down, and no spot nor hand-span can be found, except that it is filled with their stench, decay and blood. So 'Eisa will beseech Allah, as will his companions.' So Allah will send upon them birds like the necks of Bukht(milch)camels.' They will carry them off and cast them into an abyss. The Muslims will burn their bows, arrows and quivers for seventy years.' "He ﷺ said: 'Allah will send upon them a rain which no house of hide nor mud will bear. The earth will be washed, leaving it like a mirror. Then it will be said to the earth: "bring forth your fruits and return your blessings." So on that day, a whole troop would eat a pomegranate and seek shade under its skin. Milk will be so blessed that a large group of people will be sufficed by one milking of a camel. And that a tribe will be sufficed by one milking of a cow, and that a group will be sufficed by the milking of sheep. While it is like that, Allah will send a wind which grabs the soul of every believer, leaving the remainder of the people copulating publicly like the copulation of donkeys. Upon them the Hour shall begin.'"  

ذَكَرَ رَسُولُ اللَّهِ ﷺ الدَّجَّالَ ذَاتَ غَدَاةٍ فَخَفَّضَ فِيهِ وَرَفَّعَ حَتَّى ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ قَالَ فَانْصَرَفْنَا مِنْ عِنْدِ رَسُولِ اللَّهِ ﷺ ثُمَّ رَجَعْنَا إِلَيْهِ فَعَرَفَ ذَلِكَ فِينَا فَقَالَ مَا شَأْنُكُمْ قَالَ قُلْنَا يَا رَسُولَ اللَّهِ ذَكَرْتَ الدَّجَّالَ الْغَدَاةَ فَخَفَّضْتَ فِيهِ وَرَفَّعْتَ حَتَّى ظَنَنَّاهُ فِي طَائِفَةِ النَّخْلِ قَالَ غَيْرُ الدَّجَّالِ أَخْوَفُ لِي عَلَيْكُمْ إِنْ يَخْرُجْ وَأَنَا فِيكُمْ فَأَنَا حَجِيجُهُ دُونَكُمْ وَإِنْ يَخْرُجْ وَلَسْتُ فِيكُمْ فَامْرُؤٌ حَجِيجُ نَفْسِهِ وَاللَّهُ خَلِيفَتِي عَلَى كُلِّ مُسْلِمٍ إِنَّهُ شَابٌّ قَطَطٌ عَيْنُهُ قَائِمَةٌ شَبِيهٌ بِعَبْدِ الْعُزَّى بْنِ قَطَنٍ فَمَنْ رَآهُ مِنْكُمْ فَلْيَقْرَأْ فَوَاتِحَ سُورَةِ أَصْحَابِ الْكَهْفِ قَالَ يَخْرُجُ مَا بَيْنَ الشَّامِ وَالْعِرَاقِ فَعَاثَ يَمِينًا وَشِمَالاً يَا عِبَادَ اللَّهِ اثْبُتُوا قَالَ قُلْنَا يَا رَسُولَ اللَّهِ وَمَا لُبْثُهُ فِي الأَرْضِ قَالَ أَرْبَعِينَ يَوْمًا يَوْمٌ كَسَنَةٍ وَيَوْمٌ كَشَهْرٍ وَيَوْمٌ كَجُمُعَةٍ وَسَائِرُ أَيَّامِهُ كَأَيَّامِكُمْ قَالَ قُلْنَا يَا رَسُولَ اللَّهِ أَرَأَيْتَ الْيَوْمَ الَّذِي كَالسَّنَةِ أَتَكْفِينَا فِيهِ صَلاَةُ يَوْمٍ قَالَ لاَ وَلَكِنِ اقْدُرُوا لَهُ قَالَ قُلْنَا يَا رَسُولَ اللَّهِ فَمَا سُرْعَتُهُ فِي الأَرْضِ قَالَ كَالْغَيْثِ اسْتَدْبَرَتْهُ الرِّيحُ فَيَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيُكَذِّبُونَهُ وَيَرُدُّونَ عَلَيْهِ قَوْلَهُ فَيَنْصَرِفُ عَنْهُمْ فَتَتْبَعُهُ أَمْوَالُهُمْ فَيُصْبِحُونَ لَيْسَ بِأَيْدِيهِمْ شَيْءٌ ثُمَّ يَأْتِي الْقَوْمَ فَيَدْعُوهُمْ فَيَسْتَجِيبُونَ لَهُ وَيُصَدِّقُونَهُ فَيَأْمُرُ السَّمَاءَ أَنْ تُمْطِرَ فَتُمْطِرَ وَيَأْمُرُ الأَرْضَ أَنْ تُنْبِتَ فَتُنْبِتَ فَتَرُوحُ عَلَيْهِمْ سَارِحَتُهُمْ كَأَطْوَلِ مَا كَانَتْ ذُرًى وَأَمَدِّهِ خَوَاصِرَ وَأَدَرِّهِ ضُرُوعًا قَالَ ثُمَّ يَأْتِي الْخَرِبَةَ فَيَقُولُ لَهَا أَخْرِجِي كُنُوزَكِ فَيَنْصَرِفُ مِنْهَا فَتَتْبَعُهُ كَيَعَاسِيبِ النَّحْلِ ثُمَّ يَدْعُو رَجُلاً شَابًّا مُمْتَلِئًا شَبَابًا فَيَضْرِبُهُ بِالسَّيْفِ فَيَقْطَعُهُ جِزْلَتَيْنِ ثُمَّ يَدْعُوهُ فَيُقْبِلُ يَتَهَلَّلُ وَجْهُهُ يَضْحَكُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ هَبَطَ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلاَمُ بِشَرْقِيِّ دِمَشْقَ عِنْدَ الْمَنَارَةِ الْبَيْضَاءِ بَيْنَ مَهْرُودَتَيْنِ وَاضِعًا يَدَيْهِ عَلَى أَجْنِحَةِ مَلَكَيْنِ إِذَا طَأْطَأَ رَأْسَهُ قَطَرَ وَإِذَا رَفَعَهُ تَحَدَّرَ مِنْهُ جُمَانٌ كَاللُّؤْلُؤِ قَالَ وَلاَ يَجِدُ رِيحَ نَفَسِهِ يَعْنِي أَحَدٌ إِلاَّ مَاتَ وَرِيحُ نَفَسِهِ مُنْتَهَى بَصَرِهِ قَالَ فَيَطْلُبُهُ حَتَّى يُدْرِكَهُ بِبَابِ لُدٍّ فَيَقْتُلَهُ قَالَ فَيَلْبَثُ كَذَلِكَ مَا شَاءَ اللَّهُ قَالَ ثُمَّ يُوحِي اللَّهُ إِلَيْهِ أَنْ حَرِّزْ عِبَادِي إِلَى الطُّورِ فَإِنِّي قَدْ أَنْزَلْتُ عِبَادًا لِي لاَ يَدَانِ لأَحَدٍ بِقِتَالِهِمْ قَالَ وَيَبْعَثُ اللَّهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ كَمَا قَالَ اللَّهُ ( مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ ) قَالَ فَيَمُرُّ أَوَّلُهُمْ بِبُحَيْرَةِ الطَّبَرِيَّةِ فَيَشْرَبُ مَا فِيهَا ثُمَّ يَمُرُّ بِهَا آخِرُهُمْ فَيَقُولُ لَقَدْ كَانَ بِهَذِهِ مَرَّةً مَاءٌ ثُمَّ يَسِيرُونَ حَتَّى يَنْتَهُوا إِلَى جَبَلِ بَيْتِ الْمَقْدِسِ فَيَقُولُونَ لَقَدْ قَتَلْنَا مَنْ فِي الأَرْضِ هَلُمَّ فَلْنَقْتُلْ مَنْ فِي السَّمَاءِ فَيَرْمُونَ بِنُشَّابِهِمْ إِلَى السَّمَاءِ فَيَرُدُّ اللَّهُ عَلَيْهِمْ نُشَّابَهُمْ مُحْمَرًّا دَمًا وَيُحَاصَرُ عِيسَى ابْنُ مَرْيَمَ وَأَصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ يَوْمَئِذٍ خَيْرًا لأَحَدِهِمْ مِنْ مِائَةِ دِينَارٍ لأَحَدِكُمُ الْيَوْمَ قَالَ فَيَرْغَبُ عِيسَى ابْنُ مَرْيَمَ إِلَى اللَّهِ وَأَصْحَابُهُ قَالَ فَيُرْسِلُ اللَّهُ إِلَيْهِمُ النَّغَفَ فِي رِقَابِهِمْ فَيُصْبِحُونَ فَرْسَى مَوْتَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ قَالَ وَيَهْبِطُ عِيسَى وَأَصْحَابُهُ فَلاَ يَجِدُ مَوْضِعَ شِبْرٍ إِلاَّ وَقَدْ مَلأَتْهُ زَهَمَتُهُمْ وَنَتَنُهُمْ وَدِمَاؤُهُمْ قَالَ فَيَرْغَبُ عِيسَى إِلَى اللَّهِ وَأَصْحَابُهُ قَالَ فَيُرْسِلُ اللَّهُ عَلَيْهِمْ طَيْرًا كَأَعْنَاقِ الْبُخْتِ قَالَ فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ بِالْمَهْبِلِ وَيَسْتَوْقِدُ الْمُسْلِمُونَ مِنْ قِسِيِّهِمْ وَنُشَّابِهِمْ وَجِعَابِهِمْ سَبْعَ سِنِينَ قَالَ وَيُرْسِلُ اللَّهُ عَلَيْهِمْ مَطَرًا لاَ يَكُنُّ مِنْهُ بَيْتُ وَبَرٍ وَلاَ مَدَرٍ قَالَ فَيَغْسِلُ الأَرْضَ فَيَتْرُكُهَا كَالزَّلَفَةِ قَالَ ثُمَّ يُقَالُ لِلأَرْضِ أَخْرِجِي ثَمَرَتَكِ وَرُدِّي بَرَكَتَكِ فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ وَيَسْتَظِلُّونَ بِقِحْفِهَا وَيُبَارَكُ فِي الرِّسْلِ حَتَّى إِنَّ الْفِئَامَ مِنَ النَّاسِ لَيَكْتَفُونَ بِاللَّقْحَةِ مِنَ الإِبِلِ وَإِنَّ الْقَبِيلَةَ لَيَكْتَفُونَ بِاللَّقْحَةِ مِنَ الْبَقَرِ وَإِنَّ الْفَخِذَ لَيَكْتَفُونَ بِاللَّقْحَةِ مِنَ الْغَنَمِ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ بَعَثَ اللَّهُ رِيحًا فَقَبَضَتْ رُوحَ كُلِّ مُؤْمِنٍ وَيَبْقَى سَائِرُ النَّاسِ يَتَهَارَجُونَ كَمَا تَتَهَارَجُ الْحُمُرُ فَعَلَيْهِمْ تَقُومُ السَّاعَةُ  

" Who is this?" They said: "Abu Hurairah." (He said):So I got close to him until I was sitting in front of him as he was narrating to the people. When he was silent and alone, I said to him: " I ask youabsolute truth if you would narrate to me a Hadith which you heard from the Messenger of Allah ﷺ, That you understand and know." So Abu Hurairah said: "You want me to narrate a Hadith to you which the Messenger of Allah ﷺ narrated to me that I understand and know." Then Abu Hurairah began sobbing profusely. We sat for a while, then he recovered and said: "I shall narrate to you a Hadith which the Messenger of Allah ﷺ narrated in this House, while there was no one with us other than he and I." Then, again, Abu Hurairah began sobbing severely. Then he recovered, and wiped his face, and said: "you want me to narrate to you a Hadith which the Messenger of Allah ﷺ narrated while he and I were sitting in this House, and no one was with us but he and I." Then Abu Hurairah began sobbing severely. Then he bent, falling on his face, so I supported him for a long time. Then he recovered and said: "The Messenger of Allah narrated to me that on the Day of Judgement, Allah, Most High, will descend to His slaves t judge between them. Every nation shall be kneeling. The first of those who will be called before him will be a man who memorized the Qur'an, and a man who was killed in Allah's cause, and a wealthy man. Allah will say to the reciter: 'Did I not teach you what I revealed to My Messenger?" He says: 'Of course O Lord!' He says: 'Then what did you do with what you learned?' He said: 'I would stand (in prayer reciting) with it during all hours of the night and all hours of the day.' Then Allah would say to him: 'You have lied.' And the angels will say: 'You have lied.'Allah will say to him: 'Rather, you wanted it to be said that so-and-so is a reciter. And that was said.' The person with the wealth will be brought, and Allah will say to him: 'Was I not so generous with you, such that I did not leave you having any need from anyone?' He will say: 'Of course O Lord!' He says: 'Then what did you do with what I gave to you?' He says: 'I would nurture the ties of kinship and give charity.' Then Allah will say to him: 'You have lied.' And the angels will say to him: 'You have lied.' Allah, Most High, will say: 'Rather, you wanted it to be said that so-and-so is so generous, and that was said.' Then the one who was killed in Allah's cause shall be brought, and Allah will say to him : 'For what were you killed?' So he says: 'I was commanded to fight in Your cause ,so I fought until I was killed.' Allah [Most High] will say to him: 'You have lied.' And the angels will say to him: 'You have lied.' Allah [Most High] will say: 'Rather, you wanted it be said that so-and-so is brave, and that was said.' "Then the Messenger of Allah ﷺhit me on my knees and said: 'O Abu Hurairah! These first three are the creatures of Allah with whom the fire will be enflamed on the Day of Judgement.'" Al-Walid Abu 'Uthman Al-Mada'ini said: "So 'Uqbah bin Muslim informed me that Shaufaiy, is the one who entered upon Mu'awiyah to inform him about this." Abu Uthman said: 'This has been done with these people, then how about with those who remain among the people?" Then Mu'awiyah begin weeping so intensely, that we thought that he will kill himself with excessive weeping. We said: "This man came to us to cause evil." Then Mu'awiyah recovered, wiped off his face and said: "Allah and His Messenger told the truth: Whosoever desires the life of the world and its glitter, then we shall pay in full (the wages of) their deeds therein, and they shall have no diminution therein. They are those for whom there is nothing in the Hereafter Fire, and vain are the deeds they did therein. And of no effect is that which they used to do."  

أَنَّهُ دَخَلَ الْمَدِينَةَ فَإِذَا هُوَ بِرَجُلٍ قَدِ اجْتَمَعَ عَلَيْهِ النَّاسُ فَقَالَ مَنْ هَذَا فَقَالُوا أَبُو هُرَيْرَةَ فَدَنَوْتُ مِنْهُ حَتَّى قَعَدْتُ بَيْنَ يَدَيْهِ وَهُوَ يُحَدِّثُ النَّاسَ فَلَمَّا سَكَتَ وَخَلاَ قُلْتُ لَهُ أَنْشُدُكَ بِحَقٍّ وَبِحَقٍّ لَمَا حَدَّثْتَنِي حَدِيثًا سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ﷺ عَقَلْتَهُ وَعَلِمْتَهُ فَقَالَ أَبُو هُرَيْرَةَ أَفْعَلُ لأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ ﷺ عَقَلْتُهُ وَعَلِمْتُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً فَمَكَثَ قَلِيلاً ثُمَّ أَفَاقَ فَقَالَ لأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ ﷺ فِي هَذَا الْبَيْتِ مَا مَعَنَا أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً أُخْرَى ثُمَّ أَفَاقَ فَمَسَحَ وَجْهَهُ فَقَالَ لأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ ﷺ وَأَنَا وَهُوَ فِي هَذَا الْبَيْتِ مَا مَعَنَا أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً أُخْرَى ثُمَّ أَفَاقَ وَمَسَحَ وَجْهَهُ فَقَالَ أَفْعَلُ لأُحَدِّثَنَّكَ حَدِيثًا حَدَّثَنِيهِ رَسُولُ اللَّهِ ﷺ وَأَنَا مَعَهُ فِي هَذَا الْبَيْتِ مَا مَعَهُ أَحَدٌ غَيْرِي وَغَيْرُهُ ثُمَّ نَشَغَ أَبُو هُرَيْرَةَ نَشْغَةً شَدِيدَةً ثُمَّ مَالَ خَارًّا عَلَى وَجْهِهِ فَأَسْنَدْتُهُ عَلَىَّ طَوِيلاً ثُمَّ أَفَاقَ فَقَالَ...

حَدَّثَنِي رَسُولُ اللَّهِ ﷺ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى إِذَا كَانَ يَوْمُ الْقِيَامَةِ يَنْزِلُ إِلَى الْعِبَادِ لِيَقْضِيَ بَيْنَهُمْ وَكُلُّ أُمَّةٍ جَاثِيَةٌ فَأَوَّلُ مَنْ يَدْعُو بِهِ رَجُلٌ جَمَعَ الْقُرْآنَ وَرَجُلٌ قُتِلَ فِي سَبِيلِ اللَّهِ وَرَجُلٌ كَثِيرُ الْمَالِ

فَيَقُولُ اللَّهُ لِلْقَارِئِ أَلَمْ أُعَلِّمْكَ مَا أَنْزَلْتُ عَلَى رَسُولِي قَالَ بَلَى يَا رَبِّ قَالَ فَمَاذَا عَمِلْتَ فِيمَا عُلِّمْتَ قَالَ كُنْتُ أَقُومُ بِهِ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ فَيَقُولُ اللَّهُ لَهُ كَذَبْتَ وَتَقُولُ لَهُ الْمَلاَئِكَةُ كَذَبْتَ وَيَقُولُ اللَّهُ لَهُ بَلْ أَرَدْتَ أَنْ يُقَالَ إِنَّ فُلاَنًا قَارِئٌ فَقَدْ قِيلَ ذَاكَ

وَيُؤْتَى بِصَاحِبِ الْمَالِ فَيَقُولُ اللَّهُ لَهُ أَلَمْ أُوَسِّعْ عَلَيْكَ حَتَّى لَمْ أَدَعْكَ تَحْتَاجُ إِلَى أَحَدٍ قَالَ بَلَى يَا رَبِّ قَالَ فَمَاذَا عَمِلْتَ فِيمَا آتَيْتُكَ قَالَ كُنْتُ أَصِلُ الرَّحِمَ وَأَتَصَدَّقُ فَيَقُولُ اللَّهُ لَهُ كَذَبْتَ وَتَقُولُ لَهُ الْمَلاَئِكَةُ كَذَبْتَ وَيَقُولُ اللَّهُ تَعَالَى بَلْ أَرَدْتَ أَنْ يُقَالَ فُلاَنٌ جَوَادٌ فَقَدْ قِيلَ ذَاكَ

وَيُؤْتَى بِالَّذِي قُتِلَ فِي سَبِيلِ اللَّهِ فَيَقُولُ اللَّهُ لَهُ فِي مَاذَا قُتِلْتَ فَيَقُولُ أُمِرْتُ بِالْجِهَادِ فِي سَبِيلِكَ فَقَاتَلْتُ حَتَّى قُتِلْتُ فَيَقُولُ اللَّهُ تَعَالَى لَهُ كَذَبْتَ وَتَقُولُ لَهُ الْمَلاَئِكَةُ كَذَبْتَ وَيَقُولُ اللَّهُ بَلْ أَرَدْتَ أَنْ يُقَالَ فُلاَنٌ جَرِيءٌ فَقَدْ قِيلَ ذَاكَ

ثُمَّ ضَرَبَ رَسُولُ اللَّهِ ﷺ عَلَى رُكْبَتِي فَقَالَ يَا أَبَا هُرَيْرَةَ أُولَئِكَ الثَّلاَثَةُ أَوَّلُ خَلْقِ اللَّهِ تُسَعَّرُ بِهِمُ النَّارُ يَوْمَ الْقِيَامَةِ  

[Machine] Halimah bint Abi Dhuayb al-Sa'diyyah, the nursing mother of the Prophet ﷺ , informed me that she said, "We were afflicted with a year of drought in which nothing was left for us. So we set out, a group of women from the tribe of Sa'd ibn Bakr, to seek nursing in Makkah. When we arrived in Makkah, there was not a single woman among us whom the Prophet of Allah ﷺ did not propose to marry. Some accepted and some refused. This was because he had no father and the Arabs used to hope for goodness from their fathers. The women used to say, 'What will I do with him? How can his mother, who is like my mother, dislike him?' So, he was offered to me, and I accepted him. There was not a woman from my people who did not find a nursing infant. When they were about to return to their lands, I feared that I would go back without an infant. So, I said to my husband, 'If I were to take that orphaned boy, it would be better than going back without a nursing infant.' So, I went to his mother and took him from her, and I brought him to my home. I had a son whom I was nursing, and he used to stay awake at night due to hunger and would not sleep. But when I placed the Messenger of Allah ﷺ on my bosom, he would suckle from me until he was satisfied. He suckled, and his brother also confirmed this. Then he went to sleep and my husband woke up in the middle of the night to go to Sham (Syria). I feared that they would both starve. So, I said to him, 'Take him to his people before any harm comes to him.' He said, 'O daughter of Wahb! I think that this boy is blessed. Then he informed me of what the fortune teller had told him, so I informed him of what I had seen with my own eyes. We set out on our animals. They used to say that we left nothing that resembled a red camel except that they would complain to it, saying, 'Woe to you! Where are you going, being led by the shepherd of the daughter of Abi Dhuayb?' This continued until there was a day when we were behind our houses in Bani Sa'd. As we were playing, his brother came running to us and said, 'That Quraishi boy has been killed. So we hurried to reach him, me and his father. When we arrived, we found him lying motionless. His father took him from me and said, 'I don't see this boy except that he has been harmed. Take him back to his family before things get worse for us.' I didn't have any inclination to do so, until I took him to his mother in Makkah and I said to her, 'O Zahrah! I have weaned my son and he has been freed from the illness. So, return him to his family.' She said, 'Why are you in such a hurry to get rid of him? Weren't you asking me to leave him with you? It's as if you feared that Satan would harm him. First, let me tell you about me and him. When I gave birth to him, I saw a light emanating from me that illuminated the castles of Busra in Sham.'"  

حَدَّثَتْنِي حَلِيمَةُ بِنْتُ أَبِي ذُؤَيْبٍ السَّعْدِيَّةُ مِنْ سَعْدِ بْنِ بَكْرِ بْنِ هَوَازِنَ وَهِيَ أُمُّ النَّبِيِّ ﷺ الَّتِي أَرْضَعَتْهُ وفَصَلَتْهُ أَنَّهَا حَدَّثَتْ قَالَتْ أَصَابَتْنَا سَنَةٌ شَهْبَاءَ فَلَمْ تُبْقِ لَنَا شَيْئًا فَخَرَجْنَا فِي نِسْوَةٍ مِنْ بَنِي سَعْدِ بْنِ بَكْرٍ إِلَى مَكَّةَ نَلْتَمِسُ الرُّضَعَاءَ فَلَمَّا قَدِمْنَا مَكَّةَ لَمْ تَبْقَ مِنَّا امْرَأَةٌ إِلَّا عُرِضَ عَلَيْهَا نَبِيُّ اللهِ ﷺ فَتَأْبَاهُ وتَكْرَهُهُ وَذَلِكَ أَنَّهُ كَانَ لَا أَبَ لَهُ وَكَانَتِ الظُّوراتُ إِنَّمَا يَرْجُونَ الْخَيْرَ مِنَ الْآبَاءِ وَكَانَتِ الْمَرْأَةُ تَقُولُ مَا أَصْنَعُ بِهَذَا؟ مَا عَسَى أَنْ تَصْنَعَ بِي أُمُّهُ فَيَكْرَهْنَهُ قَالَتْ فَعُرِضَ عَلَيَّ فَأَبَيْتُهُ فَلَمْ تَبْقَ امْرَأَةٌ مِنْ قَوْمِي إِلَّا وَجَدَتْ رَضِيعًا وَحَضَرَ انْصِرافُهُنَّ إِلَى بِلادِهِنَّ فَخَشِيتُ أَنْ أَرْجِعَ بِغَيْرِ رَضِيعٍ فَقُلْتُ لِزَوْجِي لَوْ أَخَذْتُ ذَاكَ الْغُلَامَ الْيَتِيمَ كَانَ أَمْثَلَ مِنْ أَنْ أَرْجِعَ بِغَيْرِ رَضِيعٍ فَجِئْتُ إِلَى أُمِّهِ فَأَخَذْتُهُ وَجِئْتُ بِهِ إِلَى مَنْزِلِي وَكَانَ لِي ابْنٌ أُرْضِعُهُ وَكَانَ يَسْهَرُ كَثِيرًا مِنَ اللَّيْلِ جُوعًا مَا يَنَامُ فَلَمَّا أَلْقَيْتُ رَسُولَ اللهِ ﷺ عَلَى ثَدْيَيَّ أقْبَلَا عَلَيْهِ بِمَا شَاءَ مِنَ اللَّبَنِ حَتَّى رَوَى وَرَوَى أَخُوهُ وَنَامَ وَقَامَ زَوْجِي فِي جَوْفِ اللَّيْلِ إِلَى شَافٍ مَعَنَا وَاللهِ أَنْ يَبُضَّ بِقَطْرَةٍ قَالَتْ فَوَقَعَتْ يَدُهُ عَلَى ضَرْعِهَا فَإِذَا هُوَ حَافِلٌ مِحْلَبٌ فَجَاءَنِي فَقَالَ يَا ابْنَةَ وَهْبٍ وَاللهِ إِنِّي لَأَحْسَبُ هَذِهِ النَّسَمَةَ مُبَارَكَةً ثُمَّ أَخْبَرَنِي خَبَرَ الشَّارِفِ فَأَخْبَرْتُهُ خَبَرَ مَا رَأَيْتُ مِنْ ثَدْيَيَّ تِلْكَ اللَّيْلَةِ فَخَرَجْنَا عَلَى أَتَانٍ لَنَا كَانَتْ قَبْلَ ذَلِكَ مَا يَلْحَقُ الْحُمُرَ ضَعْفًا فَلَمَّا صِرْنَا عَلَيْهَا مُتَوَجِّهِينَ إِلَى بِلَادِنَا كَانَتْ تَقْدُمَ الْقَوْمِ حَتَّى يَصِحْنَ بِي وَيْحَكِ يَا ابْنَةَ أَبِي ذُؤَيْبٍ قُطِعْتِ مِنَّا إِنَّ لِأتانِكِ هَذِهِ لَشَأْنًا قَالَتْ فَقَدِمْنَا بِهِ بِلَادَ بَنِي سَعْدِ بْنِ بَكْرٍ لَا نَتَعَرَّفُ إِلَّا الْبَرَكَةَ حَتَّى إِنْ كَانَ رَاعِينَا لَيَذْهَبُ بِغَنَمِنا فَيَرْعاها وَيَبْعَثُ قَوْمُنَا بِأغْنامِهِمْ فَإِذَا كَانَ عِنْدَ اللَّيْلِ رَاحُوا فَتَجِيءُ أَغْنامُنا بِحُفْلانٍ مَا مِنْ أَغْنَامِهِمْ شَاةٌ تَبِضُّ بِقَطْرَةٍ فَيَقُولُونَ لِرُعْيانِهِمْ وَيْلَكُمِ ارْعَوْا حَيْثُ يَرْعَى رَاعِي بِنْتِ أَبِي ذُؤَيْبٍ قَالَتْ فَلَمْ يَزَلْ كَذَلِكَ مَعَنَا فَكَانَ ذَاتَ يَوْمٍ خَلْفَ بُيُوتِنَا فِي بِهِمٍ لَنَا هُوَ وَأَخُوهُ يَلْعَبَانِ إِذْ جَاءَ أَخُوهُ يَسْعَى فَقَالَ ذَاكَ أَخِي الْقُرَشِيُّ قَدْ قُتِلَ فَجِئْنَا نُبادِرُهُ أَنَا وَأَبُوهُ فَتَلَقَّانَا مُنْتَقِعَ اللَّوْنِ فَجَعَلْنَا نَضُمُّهُ إِلَيْنَا أَنَا مَرَّةً وَأَبُوهُ مَرَّةً نَقُولُ لَهُ مَا لَكَ يَا بُنَيُّ فَيَقُولُ لَا أَدْرِي أَتَانِي رَجُلَانِ فَصَرَعانِي فَشَقَّا بَطْنِي فَجَعَلَا يَسُوطانِهِ فَأَقْبَلَ عَلَيَّ أَبُوهُ فَقَالَ مَا أَرَى هَذَا الْغُلَامَ إِلَّا قَدْ أُصِيبَ فَبَادِرِي بِهِ أَهْلَهُ قَبْلَ أَنْ يَتَفَاقَمَ بِهِ الْأَمْرُ عِنْدَنَا قَالَتْ فَلَمْ يَكُنْ لِي هِمَّةٌ حَتَّى أقْدَمْتُهُ مَكَّةَ عَلَى أُمِّهِ وَقُلْتُ لَهَا يَا ظِئْرُ إِنِّي قَدْ فَصَلْتُ ابْنِي وَارْتَفَعَ عَنِ الْعَاهَةِ فَأَخْبِلِيهِ فَقَالَتْ مَا لَكِ زاهدةٌ فِيهِ قَدْ كُنْتِ تَسْأَلِيني أَنْ أَتْرُكَهُ عِنْدَكِ كَأَنَّكِ خِفْتِ عَلَيْهِ الشَّيْطَانَ أَوَّلًا أُحَدِّثُكِ عَنِّي وَعَنْهُ إِنِّي رَأَيْتُ حِينَ وَلَدْتُهُ أَنَّهُ خَرَجَ مِنِّي نُورٌ أَضَاءَتْ مِنْهُ قُصُورُ بُصْرَى مِنْ أَرْضِ الشَّامِ  

كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا سَافَرَ بِهَا فَغَزَا غَزْوَةً خَرَجَ فِيهَا سَهْمِي فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ غَزَاتِهِ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَخَرَجْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي رَجَعْتُ إِلَى مَنْزِلِي فَلَمَسْتُ عِقْدًا لِي مِنْ جَزْعِ أَظْفَارٍ فَإِذَا هُوَ قَدِ انْقَطَعَ فَرَجَعْتُ وَحَبَسَنِي ابْتِغَاؤُهُ فَجَاءَ النَّفْرُ الَّذِينَ كَانُوا يَرْحَلُونَ بِي هَوْدَجِي فَرَحَلُوهُ عَلَى جَمَلِي وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَالنِّسَاءُ حِينَئِذٍ خِفَافٌ لَمْ يُهَبَّلْنَ اللَّحْمَ فَاسْتَمَرَّ الْجَيْشُ وَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا مِنْهُمْ دَاعٍ وَلَا مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي وَعَلِمْتُ أَنْ سَيَفْقِدُونِي فَيَنْظُرُونِي فَبَيْنََا & أَنَا جَالِسَةٌ غَلَبَتْنِي عَيْنِي وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ عَرَّسَ مِنْ وَرَاءِ الْجَيْشِ فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَتَيَمَّمَنِي فَلَمَّا رَآنِي اسْتَرْجَعَ وَقَدْ كَانَ يَدْخُلُ عَلَيَّ قَبْلَ أَنْ يُضْرَبَ عَلَيَّ الْحِجَابُ فَفَزِعْتُ بِاسْتِرْجَاعِهِ فَخَمَّرْتُ وَجْهِي فَمَا تَكَلَّمَ غَيْرَهَا وَمَا تَكَلَّمَنِي حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى ذِرَاعِهَا فَرَكِبْتُ فَجِئْنَا الْجَيْشَ نَحْرَ الظَّهِيرَةِ مُغَاوِلِينَ وَقَدْ هَلَكَ مَنْ هَلَكَ فَقَدِمْتُ الْمَدِينَةَ فَمَرِضْتُ شَهْرًا لَا أَشْعُرُ بِالَّذِيِ قَالَ أَهْلُ الْإِفْكِ وَأَنَا يَرِيبُنِي مِنَ النَّبِيِّ ﷺ أَنِّي لَا أَرَى مِنْهُ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ إِذَا مَرِضْتُ إِنَّمَا يَقُومُ قَائِمًا فَيَقُولُ «كَيْفَ تِيكُمْ؟» حَتَّى إِذَا نَقَهْتُ تَبَرَّزْتُ أَنَا وَأُمُّ مِسْطَحٍ إِلَى الْمَنَاصِعِ وَهُوَ مُتَبَرَّزُنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ إِنَّمَا نَأْكُلُ الْعُلْقَةَ مِنَ الطَّعَامِ وَيَتَبَرَّزْنَ لَيْلًا إِلَى لَيْلٍ فَلَمَّا قَضَيْنَا شَأْنَنَا رَجَعْتُ إِلَى مَنْزِلِي فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ بِئْسَ مَا قُلْتِ سَبَبْتِ رَجُلًا صَالِحًا قَدْ شَهِدَ بَدْرًا فَقَالَتْ أَيْ هَنْتَاهُ أَوَ مَا تَدْرِينَ مَا قَالُوا؟ قُلْتُ وَمَا قَالُوا؟ فَأَخْبَرَتْنِي الْخَبَرَ فَانْتَظَرْتُ النَّبِيَّ ﷺ لَيَأْتِيَ فَاسْتَأْذَنْتُهُ إِلَى أَبَوَيَّ فَأَسْتَيْقِنُ الْخَبَرَ مِنْ قِبَلِهِمَا فَجِئْتُ بَيْتَهُمَا فَوَجَدْتُ أَبِي يُصَلِّي قُلْتُ يَا أُمَّهُ مَا قَالُوا؟ قَالَتْ أَيْ بُنَيَّةُ إِنَّهُ قَلَّ مَا كَانَتِ امْرَأَةٌ حَسْنَاءُ عِنْدَ رَجُلٍ يُحِبُّهَا لَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا قَالَتْ أَوَ لَقَدْ قَالُوا ذَلِكَ؟ فَانْصَرَفَ أَبِي يُصَلِّي فَوَاللهِ لَوَدِدْتُ أَنِّي كُنْتُ حَيْضَةً فَكُنْتُ لَا يَكْتَحِلُ عَيْنِي بِنَوْمٍ وَلَا يَرْقَأُ لِي دَمْعٌ وَعَلَا رَسُولُ اللهِ ﷺ الْمِنْبَرَ فَقَالَ مَا بَالُ رِجَالٍ قَدْ بَلَغَنِي أَذَاهُمْ فِي أَهْلِي وَلَقَدْ ذَكَرُوا رَجُلًا صَالِحًا قَدْ شَهِدَ بَدْرًا مَا دَخَلَ عَلَى أَهْلِي قَطُّ إِلَّا وَأَنَا حَاضِرٌ وَلَا سَافَرْتُ مِنْ سَفَرٍ قَطُّ إِلَّا وَإِنَّهُ لَمَعِي فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ أَنَا لَكَ مِنْهُ يَا رَسُولَ اللهِ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنْ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ أَتَيْنَاكَ بِهِ مُوَثَّقًا فَقَامَ سَعْدُ بْنُ عُبَادَةَ فَقَالَ كَذَبْتَ وَاللهِ لَا تَقْتُلُهُ وَلَا تَسْتَطِيعُ قَتْلَهُ فَقَامَ أُسَيْدُ بْنُ حُضَيْرِ بْنِ سِمَاكٍ فَقَالَ كَذَبْتَ وَاللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَتَثَاوَرَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ فَنَزَلَ النَّبِيُّ ﷺ فَلَمْ يَزَلْ يُسْكِتُهُمْ وَيُخَفِّضُهُمْ حَتَّى سَكَتُوا قَالَ ابْنُ جُرَيْجٍ قَالَ مَوْلَى ابْنِ عَبَّاسٍ قَالَ بَعْضُهُمْ لِبَعْضٍ مَوْعِدًا لَكُمُ الْحَرَّةُ فَلَبِسُوا السِّلَاحَ وَخَرَجُوا إِلَيْهَا فَأَتَاهُمُ النَّبِيُّ ﷺ فَلَمْ يَزَلْ يَتْلُو عَلَيْهِمْ هَذِهِ الْآيَةَ {وَاذْكُرُوا نِعْمَةَ اللهِ عَلَيْكُمْ} حَتَّى تَنْقَضِيَ يُرَدِّدُهَا عَلَيْهِمْ حَتَّى اعْتَنَقَ بَعْضُهُمْ بَعْضًا وَحَتَّى أَنَّ لَهُمْ لَخِنَانًا ثُمَّ انْصَرَفُوا قَدِ اصْطَلَحُوا وَاسْتَلْبَثَ رَسُولُ اللهِ ﷺ الْوَحْيَ فَدَعَا عَلِيًّا وَأُسَامَةَ بْنَ زَيْدٍ فَاسْتَشَارَهُمَا فِي فِرَاقِ أَهْلِهِ فَأَمَّا عَلِيٌّ فَقَالَ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ يُرِيدُ بَرِيرَةَ تَصْدُقْكَ وَأَمَّا أُسَامَةُ فَأَشَارَ بِالَّذِيِ يَعْلَمُ فِي نَفْسِهِ مِنَ الْوَجْدِ بِأَهْلِهِ وَبِمَا يَعْلَمُ مِنْ بَرَاءَتِهِمْ فَدَعَا بَرِيرَةَ فَقَالَ «هَلْ رَأَيْتِ عَلَى هَذِهِ الْجَارِيَةِ مِنْ شَيْءٍ تَغْمِصِينَهُ عَلَيْهَا؟» فَقَالَتْ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ إِلَّا أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَرْقُدُ حَتَّى تَأْكُلَ الدَّاجِنُ عَجِينَهَا أَوْ خَمِيرَهَا قَالَتْ عَائِشَةُ فَمَكَثْتُ يَوْمَيْنِ وَلَيْلَتَيْنِ لَا تَكْتَحِلُ عَيْنِي بِنَوْمٍ وَلَا يَرْقَأُ لِي دَمْعٌ وَأَصْبَحَ أَبَوَايَ عِنْدِي يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَاسْتَأْذَنَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ فَجَاءَ رَسُولُ اللهِ ﷺ فَجَلَسَ مِنِّي مَجْلِسًا لَمْ يُجْلِسْهُ مِنِّي مُنْذُ قِيلَ لِي مَا قِيلَ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَتُوبِي مِنْهُ وَاعْتَرِفِي بِهِ فَإِنَّ الْمَرْءَ إِذَا تَابَ مِنْ ذَنْبِهِ وَاعْتَرَفَ بِهِ غُفِرَ لَهُ» قَالَتْ فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً قُلْتُ يَا أَبَتِ أَجِبْ رَسُولَ اللهِ فَقَالَ مَا أَدْرِي مَا أُجِيبُهُ قُلْتُ يَا أُمِّي أَجِيبِي رَسُولَ اللهِ قَالَتْ مَا أَدْرِي مَا أُجِيبُهُ قَالَتْ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ مِنَ الْقُرْآنِ كَثِيرًا فَقُلْتُ وَاللهِ لَقَدْ سَمِعْتُمْ مِنْ هَذَا شَيْئًا اسْتَقَرَّ فِي أَنْفُسِكُمْ فَلَئِنْ قُلْتُ أَنَا مِنْهُ بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونَنِي وَلَئِنِ اعْتَرَفَتُ بِذَنْبٍ أَنَا مِنْهُ بَرِيئَةٌ لَتُصَدِّقُونَنِي أَلَا فَإِنَّمَا مَثَلِي وَمَثَلُكُمْ كَأَبِي يُوسُفَ اخْتُلِسَ مِنِّي اسْمُهُ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ} ثُمَّ وَلَّيْتُ وَجْهِي نَحْوَ الْجِدَارِ وَنَفْسِي أَحْقَرُ عِنْدِي مِنْ أَنْ يُنَزَّلَ فِيَّ قُرْآنٌ يُتْلَى وَلَكِنِّي قَدْ رَجَوْتُ أَنْ يُرِيَ اللهُ رَسُولَهُ رُؤْيَا فِي الْمَنَامِ فَمَا تَفَرَّقَ أَهْلُ الْمَجْلِسِ حَتَّى أَخَذَتْ رَسُولُ اللهِ ﷺ الْبُرَحَاءُ الَّتِي كَانَتْ تَأْخُذُهُ عِنْدَ الْوَحْيِ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فَاسْتَغْشَى ثَوْبَهُ قَالَ أَبُو بَكْرٍ فَجَعَلْتُ أَنْظُرُ إِلَى رَسُولِ اللهِ فَأَخْشَى أَنْ يَأْتِيَ مِنَ السَّمَاءِ مَا لَا مَرَدَّ لَهُ وَأَنْظُرُ إِلَى وَجْهِ عَائِشَةَ فَإِذَا هُوَ مُفِيقٌ فَيُطْعِمُنِي فِي ذَلِكَ مِنْهَا فَإِنَّمَا أَنْظُرُ هَهُنَا وَهَهُنَا فَنَزَعَ رَسُولُ اللهِ ﷺ عَنْهُ الثَّوْبَ وَهُوَ يَمْسَحُ جَبْهَتَهُ مِنَ الْعَرَقِ وَهُوَ يَقُولُ «أَبْشِرِي يَا عَائِشَ أَمَّا اللهُ فَقَدْ بَرَّأَكِ» فَقُلْتُ بِحَمْدِ اللهِ وَذَمِّكُمْ فَقَالَتْ أُمِّي قَوْمِي فَقَبِّلِي رَأْسَ رَسُولِ اللهِ فَقُلْتُ لَا وَاللهِ لَا أَفْعَلُ وَلَا أَحْمَدُ إِلَّا اللهَ وَكَانَ مِمَّا يَبْغِي عَلَيْهِ أَنْ قَالَتْ وَاللهِ مَا أَسْتَحِي مِنَ الْأَنْصَارِيَّةِ أَنْ تَقُولَ لِي مَا قَالَ  

كَانَ رَسُولُ اللهِ ﷺ إِذَا خَرَجَ إِلَى سَفَرٍ أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ قَالَتْ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللهِ ﷺ وَذَلِكَ بَعْدَمَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجٍ وَأُنْزَلُ فِيهِ حَتَّى إِذَا قَفَلَ رَسُولُ اللهِ ﷺ وَدَنَا مِنَ الْمَدِينَةِ آذَنَ بِالرَّحِيلِ فَقُمْتُ حِينَ أَذِنَ بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ لِقَضَاءِ حَاجَتِي فَلَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ لِي مِنْ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ أَلْتَمِسُهُ وَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَحْمِلُونَ هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكُنَّ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَهْتَبِلْنَ وَإِنَّمَا كُنَّ نَأْكُلُ الْعُلْقَةَ مِنَ الطَّعَامِ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ ثِقَلَ الْهَوْدَجِ حِينَ رَحَّلُوهُ عَلَى بَعِيرِي فَسَارُوا فَجِئْتُ الْمَنْزِلَ وَلَيْسَ بِهِ مِنْهُمْ دَاعٍ وَلَا مُجِيبٌ فَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّهُمْ سَيَرْجِعُونَ فِي طَلَبِي قَالَتْ فَبَيْنَمَا أَنَا قَاعِدَةٌ إِذْ غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ فِي الْمَنْزِلِ فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَعَرَفَنِي وَقَدْ كَانَ رَآنِي قَبْلَ أَنْ يُنَزَّلَ الْحِجَابُ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ فَخَمَّرْتُ بِجِلْبَابِي وَجْهِي وَاللهِ مَا كَلَّمْتُهُ وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ بَعِيرَهُ فَرَكِبْتُهُ فَأَتَيْنَا النَّاسَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنِ سَلُولٍ قَالَتْ فَسِرْنَا حَتَّى قَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ شَهْرًا لَا أَشْعُرُ بِمَا قَالُوا وَهُوَ يَرِيبُنِي مِنْ رَسُولِ اللهِ ﷺ أَنِّي لَا أَعْرِفُ مِنْهُ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ إِنَّمَا يَدْخُلُ عَلَيَّ فَيَقُولُ «كَيْفَ تِيكُمْ؟» وَلَا يَزِيدُ عَلَى ذَلِكَ حَتَّى خَرَجْتُ قِبَلَ الْمَنَاصِعِ وَخَرَجَتْ مَعِي أُمُّ مِسْطَحٍ وَكُنَّا لَا نَخْرُجُ إِلَّا لَيْلًا إِلَى لَيْلٍ وَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فَلَمَّا انْصَرَفْنَا عَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا أَوْ بِمِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا؟ قَالَتْ فَمَا عَلِمْتِ مَا قَالَ؟ قُلْتُ وَمَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَزَادَنِي مَرَضًا عَلَى مَا كَانَ بِي قَالَتْ وَكَانَتْ أُمُّ مِسْطَحٍ بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةَ أَبِي بَكْرٍ الصِّدِّيقِ وَكَانَ ابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ قَالَتْ عَائِشَةُ فَبَكَيْتُ لَيْلَتَيْنِ وَيَوْمًا حَتَّى ظَنَنْتُ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي قَالَتْ فَلَمَّا اسْتَلْبَثَ رَسُولُ اللهِ ﷺ الْوَحْيَ دَعَا أُسَامَةَ بْنَ زَيْدٍ وَعَلِيَّ بْنَ أَبِي طَالِبٍ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ فَقَالَ أُسَامَةُ يَا رَسُولَ اللهِ أَهْلُكَ وَمَا عَلِمْنَا إِلَّا خَيْرًا وَقَالَ عَلِيٌّ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ كَثِيرٌ سِوَاهَا وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ فَدَعَا رَسُولُ اللهِ بَرِيرَةَ فَقَالَ «يَا بَرِيرَةُ هَلْ رَأَيْتِ مِنْ عَائِشَةَ شَيْئًا تَكْرَهِينَهُ؟» قَالَتْ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ مِنْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَدْخُلُ الدَّاجِنُ فَتَأْكُلُهُ قَالَتْ وَقَدْ كَانَتِ امْرَأَةُ أَبِي أَيُّوبَ قَالَتْ لِأَبِي أَيُّوبَ أَمَا سَمِعْتَ مَا يَتَحَدَّثُ النَّاسُ بِهِ فَحَدَّثَتْهُ بِقَوْلِ أَهْلِ الْإِفْكِ فَقَالَ سُبْحَانَكَ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ فَقَامَ رَسُولُ اللهِ ﷺ فَقَالَ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذُرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِي وَاللهِ مَا عَلِمْتُ عَلَيْهَا إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا صَالِحًا مَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ أَنَا أَعْذُرُكَ مِنْهُ يَا رَسُولَ اللهِ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا فِيهِ أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنِ احْتَمَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ اللهِ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَتَثَاوَرَ الْحَيَّانِ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا فَلَمْ يَزَلْ رَسُولُ اللهِ ﷺ حَتَّى حَجَزَ بَيْنَهُمْ قَالَتْ فَدَخَلَ رَسُولُ اللهِ ﷺ عَلَيَّ وَعِنْدِي أَبَوَايَ وَكَانَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ دَخَلَتْ عَلَيَّ فَهِيَ تُسَاعِدُنِي قَالَتْ فَجَلَسَ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ لِي مَا قِيلَ فَقَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ قَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِشَيْءٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ» قَالَتْ فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ رَسُولَ اللهِ فِيمَا قَالَ فَقَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ لِأُمِّي أَجِيبِي رَسُولَ اللهِ فِيمَا قَالَ قَالَتْ فَقَالَتْ أُمِّي وَمَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ قَالَتْ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ لَمْ أَكُنْ أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ فَقُلْتُ وَاللهِ لَئِنِ اعْتَرَفَتُ لَكُمْ بِأَمْرٍ وَاللهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُونَنِي وَلَئِنْ قُلْتُ إِنِّي بَرِيئَةٌ لَا تُصَدِّقُونَنِي وَاللهِ لَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا مَا قَالَ أَبُو يُوسُفَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} قُلْتُ ثُمَّ تَحَوَّلْتُ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ وَلَشَأْنِي كَانَ أَصْغَرَ فِي نَفْسِي مِنْ أَنْ يُنَزَّلَ فِيَّ قُرْآنٌ قَالَتْ وَلَكِنِّي كُنْتُ أَرْجُو أَنْ يُرِيَ اللهُ رَسُولَهُ فِي مَنَامِهِ رُؤْيَا يُبَرِّئُنِي فِيهَا قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ مَجْلِسَهُ وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أَخَذَتْهُ الْبُرَحَاءُ قَالَتْ وَكَانَ إِذَا أُوحِيَ إِلَيْهِ أَخَذَتْهُ الْبُرَحَاءُ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي الْيَوْمِ الشَّاتِي قَالَتْ فَسُرِّيَ عَنْ رَسُولِ اللهِ ﷺ حِينَ سُرِّيَ عَنْهُ فَكَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا قَالَ «أَمَّا اللهُ فَقَدْ بَرَّأَكِ يَا عَائِشَةُ» فَقَالَتْ لِي أُمِّي قُومِي إِلَى رَسُولِ اللهِ ﷺ فَقُلْتُ وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ عَلَى ذَلِكَ إِلَّا اللهَ فَأَنْزَلَ اللهُ جَلَّ ذِكْرُهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} إِلَى قَوْلِهِ {وَاللهُ سَمِيعٌ عَلِيمٌ} وَكَانَ أَبُو بَكْرٍ يُنْفِقُ عَلَى مِسْطَحٍ لِفَاقَتِهِ وَقَرَابَتِهِ فَلَمَّا تَكَلَّمَ بِمَا تَكَلَّمَ بِهِ قَالَ وَاللهِ لَا أُنْفِقُ عَلَيْهِ شَيْئًا أَبَدًا فَأَنْزَلَ اللهُ ﷻ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} إِلَى قَوْلِهِ {أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ} فَقَالَ أَبُو بَكْرٍ بَلَى أُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ مِثْلَمَا كَانَ يُنْفِقُ عَلَيْهِ وَسَأَلَ رَسُولُ اللهِ ﷺ زَيْنَبَ بِنْتَ جَحْشٍ قَالَتْ وَكَانَتْ هِيَ الَّتِي تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَسَأَلَهَا رَسُولُ اللهِ ﷺ عَنِّي فَعَصَمَهَا اللهُ بِالْوَرَعِ فَقَالَتْ أَحْمِي سَمْعِي وَبَصَرِي مَا رَأَيْتُ عَلَيْهَا شَيْئًا يَرِيبُنِي وَكَانَتْ أُخْتُ زَيْنَبَ حَمْنَةُ تُحَارِبُنِي فَهَلَكَتْ فِيمَنْ هَلَكَ  

لَمَا قَالَ أَصْحَابُ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ وَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ كَانَ أَثْبَتَ لِحَدِيثِهَا وَأَحْسَنَ اقْتِصَاصًا قَالُوا قَالَتْ عَائِشَةُ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ سَفَرًا أَوْ وَجْهًا أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا أَخْرَجَهَا مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزَاةٍ غَزَاهَا فَخَرَجَ فِيهَا سَهْمِي وَذَلِكَ بَعْدَمَا أُنْزِلَتْ آيَةُ الْحِجَابِ فَخَرَجْتُ مَعَهُ وَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ وَالنِّسَاءُ إِذْ ذَاكَ خِفَافٌ قَالَتْ فَآذَنَ رَسُولُ اللهِ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ فَجَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى رَحْلِي فَلَمَسْتُ صَدْرِي فَوَجَدْتُ عِقْدًا مِنْ جَزْعِ أَظْفَارٍ سَقَطَتَ فَرَجَعْتُ فَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ يَرْحَلُونَ هَوْدَجِي فَاحْتَمَلُوا هَوْدَجِي وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ فَرَحَلُونِي عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ ثُمَّ انْطَلَقُوا يَقُودُونَهُ فَجِئْتُ مَنَازِلَهُمْ لَيْسَ بِهَا دَاعٍ وَلَا مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ بِهِ وَعَرَفْتُ أَنَّهُمْ سَيَفْقِدُونَنِي فَيَبْغُونِي فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ فَأَقْبَلَ صَفْوَانُ بْنُ الْمُعَطَّلِ وَكَانَ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ فَعَرَفَنِي وَكَانَ يَرَانِي قَبْلَ أَنْ يَنْزِلَ الْحِجَابُ فَاسْتَرْجَعَ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ فَأَنَاخَ لِي رَاحِلَتَهُ فَوَطِئَ لِي فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِي حَتَّى جِئْنَا النَّاسَ فِي نَحْرِ الظَّهِيرَةِ وَقَدْ هَلَكَ مَنْ هَلَكَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ اشْتَكَيْتُ شَهْرًا لَا أَشْعُرُ بِالشَّرِّ غَيْرَ أَنَّهُ يَرِيبُنِي أَنِّي لَا أَرَى مِنْ رَسُولِ اللهِ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ فَيُسَلِّمُ قَائِمًا وَيَقُولُ «كَيْفَ تِيكُمْ؟» وَلَا أَشْعُرُ بِالشَّرِّ فَلَمَّا نَقَهْتُ مِنْ مَرَضِي خَرَجْتُ أَنَا وَأُمُّ مِسْطَحِ بْنِ أُثَاثَةَ إِلَى الْمَنَاصِعِ وَهُوَ مُتَبَرَّزُنَا إِنَّمَا نَخْرُجُ لَيْلًا إِلَى لَيْلٍ إِنَّمَا نَأْكُلُ الْعُلْقَةَ مِنَ الطَّعَامِ وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ وَكُنَّا نَتَأَذَّى أَنْ تُتَّخَذَ الْكُنُفُ قُرْبَ بُيُوتِنَا فَلَمَّا قَضَيْنَا شَأْنَنَا أَقْبَلْتُ إِلَى مَنْزِلِي فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ قَالَتْ قُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا قَدْ شَهِدَ بَدْرًا؟ قَالَتْ أَيْ هَنْتَاهُ أَوَلَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ مَاذَا قَالَ؟ قَالَتْ كَذَا وَكَذَا قَالَتْ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي فَلَمَّا جَاءَ رَسُولُ اللهِ قُلْتُ ائْذَنْ لِي فَآتِي أَبَوَيَّ وَأَنَا أُرِيدُ حِينَئِذٍ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا قَالَتْ فَأَذِنَ لِي فَجِئْتُ أُمِّي فَقُلْتُ يَا أُمَّهْ مَاذَا يَتَحَدَّثُ النَّاسُ؟ فَقَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ فَإِنَّهُ قَلَّ مَا كَانَتِ امْرَأَةٌ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا لَهَا كَنَائِنُ إِلَّا أَكْثَرْنَ عَلَيْهَا قَالَتْ قُلْتُ سُبْحَانَ اللهِ أَوَقَدْ تَحَدِّثَ النَّاسُ بِهَذَا فَمَكَثْتُ لَيْلَتِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ فَلَمَّا أَبْطَأَ عَلَى رَسُولِ اللهِ الْوَحْيُ دَعَا عَلِيًّا وَأُسَامَةَ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى رَسُولِ اللهِ بِمَا يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَمَا يَعْلَمُ فِي نَفْسِ رَسُولِ اللهِ مِنَ الْوُدِّ فَقَالَ يَا رَسُولَ اللهِ أَهْلُكَ وَاللهِ مَا عَلِمْنَا إِلَّا خَيْرًا وَأَمَّا عَلِيٌّ فَقَالَ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْخَادِمَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللهِ ﷺ بَرِيرَةَ فَقَالَ «أَيْ بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ؟» فَقَالَتْ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ عَلَيْهَا مِنْ أَمْرٍ قَطُّ أَغْمِصُهَا بِهِ إِلَّا أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ فَتَنَامُ فَتَأْتِي الدَّاجِنُ فَتَأْكُلُ الْعَجِينَ فَلَمَّا قَامَ رَسُولُ اللهِ فَرَقَى فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذُرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِي وَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ يَا رَسُولَ اللهِ أَنَا أَعْذُرُكَ مِنْهُ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا الْخَزْرَجِ أَمَرْتَنَا أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنْ حَمَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ قَالَتْ فَتَثَاوَرَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ فَلَمْ يَزَلْ رَسُولُ اللهِ يُخَفِّضُهُمْ وَيُسْكِتُهُمْ حَتَّى سَكَتُوا قَالَتْ فَبَكَيْتُ لَيْلَتِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ وَأَصْبَحَ عِنْدِي أَبَوَايَ يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَمَا هُمَا عِنْدِي وَأَنَا أَبْكِي اسْتَأْذَنَتْ عَلَيَّ امْرَأَةٌ مِنَ الْأَنْصَارِ فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَا نَحْنُ عَلَى ذَلِكَ دَخَلَ عَلَيَّ رَسُولُ اللهِ ﷺ ثُمَّ قَعَدَ وَاللهِ مَا قَعَدَ عِنْدِي مُنْذُ قِيلَ لِي مَا قِيلَ قَبْلَهَا فَتَشَهَّدَ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَقَدْ بَلَغَنِي كَذَا وَكَذَا فَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاعْتَرِفِي وَتُوبِي إِلَى اللهِ وَاسْتَغْفِرِي فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبٍ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ» فَلَمَّا قَضَى رَسُولُ اللهِ مَقَالَتَهُ قَلَصَ دَمْعِي مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ يَا أُمَّهْ أَجِيبِي رَسُولَ اللهِ قَالَتْ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ قَالَتْ قُلْتُ يَا أَبَهْ أَجِبْ رَسُولَ اللهِ قَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ وَاللهِ لَقَدْ سَمِعْتُمْ هَذَا الْحَدِيثَ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ وَلَئِنْ قُلْتُ إِنِّي لَبَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونِي وَلَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا قَوْلَ أَبِي يُوسُفَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} ثُمَّ وَلَّيْتُ وَجْهِي إِلَى الْجِدَارِ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ وَلَنَفْسِي كَانَتْ أَحْقَرَ عِنْدِي مِنْ أَنْ يُنْزِلَ اللهُ فِيَّ وَحْيًا وَتِلَاوَةً وَلَكِنْ كُنْتُ أَرَى أَنْ يَرَى رَسُولُ اللهِ رُؤْيَا فَيُبَرِّئُنِي اللهُ بِهَا قَالَتْ وَاللهِ مَا قَامَ رَسُولُ اللهِ ﷺ مِنْ مَجْلِسِهِ وَلَا رَامَ أَهْلُ الْبَيْتِ حَتَّى أَخَذَتْهُ الْبُرَحَاءُ الَّتِي كَانَتْ تَأْخُذُهُ حِينَ يَنْزِلُ عَلَيْهِ الْوَحْيُ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي الْيَوْمِ الشَّاتِي مِنْ ثِقَلِ الْوَحْيِ فَسُرِّيَ عَنْ رَسُولِ اللهِ وَهُوَ يَضْحَكُ فَقَالَ «يَا عَائِشَةُ أَمَا وَاللهِ فَقَدْ بَرَّأَكِ اللهُ» فَقَالَتْ لِي أُمِّي قَوْمِي إِلَى رَسُولِ اللهِ قُلْتُ وَاللهِ لَا أَقُومُ وَلَا أَحْمَدُ إِلَّا اللهَ قَالَتْ وَكَانَ الَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ عَبْدُ اللهِ بْنُ أُبَيِّ بْنِ سَلُولٍ قَالَتْ وَقَدْ كَانَ أَبُو بَكْرٍ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ وَيُتْمِهِ فَقَالَ أَبُو بَكْرٍ وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا فَأَنْزَلَ اللهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ} الْآيَةَ {أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ} فَقَالَ أَبُو بَكْرٍ بَلَى يَا رَبِّ فَرَدَّ عَلَى مِسْطَحٍ نَفَقَتَهُ  

When there was said about me what was said which I myself was unaware of, Messenger of Allah ﷺ got up and addressed the people. He recited Tashah-hud, and after glorifying and praising Allah as He deserved, he said, "To proceed: O people Give me your opinion regarding those people who made a forged story against my wife. By Allah, I do not know anything bad about her. By Allah, they accused her of being with a man about whom I have never known anything bad, and he never entered my house unless I was present there, and whenever I went on a journey, he went with me." Saʿd bin Muʿadh got up and said, "O Messenger of Allah ﷺ Allow me to chop their heads off". Then a man from the Al-Khazraj (Saʿd bin 'Ubada) to whom the mother of (the poet) Hassan bin Thabit was a relative, got up and said (to Saʿd bin Muʿadh), "You have told a lie! By Allah, if those persons were from the Aus Tribe, you would not like to chop their heads off." It was probable that some evil would take place between the Aus and the Khazraj in the mosque, and I was unaware of all that. In the evening of that day, I went out for some of my needs (i.e. to relieve myself), and Um Mistah was accompanying me. On our return, Um Mistah stumbled and said, "Let Mistah. be ruined" I said to her, "O mother Why do you abuse your Son" On that Um Mistah became silent for a while, and stumbling again, she said, "Let Mistah be ruined" I said to her, "Why do you abuse your son?" She stumbled for the third time and said, "Let Mistah be ruined" whereupon I rebuked her for that. She said, "By Allah, I do not abuse him except because of you." I asked her, "Concerning what of my affairs?" So she disclosed the whole story to me. I said, "Has this really happened?" She replied, "Yes, by Allah." I returned to my house, astonished (and distressed) that I did not know for what purpose I had gone out. Then I became sick (fever) and said to Messenger of Allah ﷺ "Send me to my father's house." So he sent a slave with me, and when I entered the house, I found Um Rum-an (my mother) downstairs while (my father) Abu Bakr was reciting something upstairs. My mother asked, "What has brought you, O (my) daughter?" I informed her and mentioned to her the whole story, but she did not feel it as I did. She said, "O my daughter! Take it easy, for there is never a charming lady loved by her husband who has other wives but that they feel jealous of her and speak badly of her." But she did not feel the news as I did. I asked (her), "Does my father know about it?" She said, "yes" I asked, Does Messenger of Allah ﷺ know about it too?" She said, "Yes, Messenger of Allah ﷺ does too." So the tears filled my eyes and I wept. Abu Bakr, who was reading upstairs heard my voice and came down and asked my mother, "What is the matter with her? " She said, "She has heard what has been said about her (as regards the story of Al-lfk)." On that Abu- Bakr wept and said, "I beseech you by Allah, O my daughter, to go back to your home". I went back to my home and Messenger of Allah ﷺ had come to my house and asked my maid-servant about me (my character). The maid-servant said, "By Allah, I do not know of any defect in her character except that she sleeps and let the sheep enter (her house) and eat her dough." On that, some of the Prophet's companions spoke harshly to her and said, "Tell the truth to Messenger of Allah ﷺ." Finally they told her of the affair (of the slander). She said, "Subhan Allah! By Allah, I know nothing against her except what goldsmith knows about a piece of pure gold." Then this news reached the man who was accused, and he said, "Subhan Allah! By Allah, I have never uncovered the private parts of any woman." Later that man was martyred in Allah's Cause. Next morning my parents came to pay me a visit and they stayed with me till Messenger of Allah ﷺ came to me after he had offered the ʿAsr prayer. He came to me while my parents were sitting around me on my right and my left. He praised and glorified Allah and said, "Now then O ʿAisha! If you have committed a bad deed or you have wronged (yourself), then repent to Allah as Allah accepts the repentance from his slaves." An Al-Ansari woman had come and was sitting near the gate. I said (to the Prophet). "Isn't it improper that you speak in such a way in the presence of this lady? Allah's Apostle then gave a piece of advice and I turned to my father and requested him to answer him (on my behalf). My father said, "What should I say?" Then I turned to my mother and asked her to answer him. She said, "What should I say?" When my parents did not give a reply to the Prophet, I said, "I testify that none has the right to be worshipped except Allah, and that Muhammad is His Apostle!" And after praising and glorifying Allah as He deserves, I said, "Now then, by Allah, if I were to tell you that I have not done (this evil action) and Allah is a witness that I am telling the truth, that would not be of any use to me on your part because you (people) have spoken about it and your hearts have absorbed it; and if I were to tell you that I have done this sin and Allah knows that I have not done it, then you will say, 'She has confessed herself guilty." By Allah, 'I do not see a suitable example for me and you but the example of (I tried to remember Jacob's name but couldn't) Joseph's father when he said; So (for me) "Patience is most fitting against that which you assert. It is Allah (alone) whose help can be sought.' At that very hour the Divine Inspiration came to Messenger of Allah ﷺ and we remained silent. Then the Inspiration was over and I noticed the signs of happiness on his face while he was removing (the sweat) from his forehead and saying, "Have the good tidings O ' "Aisha! Allah has revealed your innocence." At that time I was extremely angry. My parents said to me. "Get up and go to him." I said, "By Allah, I will not do it and will not thank him nor thank either of you, but I will thank Allah Who has revealed my innocence. You have heard this story but neither did not deny it nor change it (to defend me)," (Aisha used to say:) "But as regards Zainab bint Jahsh, (the Prophet's wife), Allah protected her because of her piety, so she did not say anything except good (about me), but her sister, Hamna, was ruined among those who were ruined. Those who used to speak evil about me were Mistah, Hassan bin Thabit, and the hypocrite, ʿAbdullah bin Ubai, who used to spread that news and tempt others to speak of it, and it was he and Hamna who had the greater share therein. Abu Bakr took an oath that he would never do any favor to Mistah at all. Then Allah revealed the Divine Verse: "Let not those among you who are good and wealthy (i.e. Abu Bakr) swear not to give (any sort of help) to their kinsmen, and those in need, (i.e. Mistah) ...Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful." (24.22) On that, Abu Bakr said, "Yes, by Allah, O our Lord! We wish that You should forgive us." So Abu Bakr again started giving to Mistah the expenditure which he used to give him before. (Using translation from Bukhārī 4757)  

لَمَّا ذُكِرَ مِنْ شَأْنِي الَّذِي ذُكِرَ وَمَا عَلِمْتُ قَامَ فِيَّ رَسُولُ اللهِ ﷺ خَطِيبًا فَتَشَهَّدَ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ «أَمَّا بَعْدُ أَشِيرُوا عَلَيَّ فِي أُنَاسٍ أَبَنُوا أَهْلِي وَأَيْمُ اللهِ مَا عَلِمْتُ عَلَى أَهْلِي مِنْ سُوءٍ قَطُّ وَأَبَنُوهُمْ بِمَنْ وَاللهِ مَا عَلِمْتُ عَلَيْهِ مِنْ سُوءٍ قَطُّ وَلَا دَخَلَ بَيْتِي إِلَّا وَأَنَا حَاضِرٌ وَلَا غِبْتُ فِي سَفَرٍ إِلَّا غَابَ مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ نَرَى يَا رَسُولَ اللهِ أَنْ نَضْرِبَ أَعْنَاقَهُمْ فَقَامَ رَجُلٌ مِنَ الْخَزْرَجِ وَكَانَتْ أُمُّ حَسَّانَ بْنِ ثَابِتٍ مِنْ رَهْطِ ذَلِكَ الرَّجُلِ فَقَالَ كَذَبَتْ أَمَ وَاللهِ لَوْ كَانُوا مِنَ الْأَوْسِ مَا أَحْبَبْتَ أَنْ تُضْرَبَ أَعْنَاقُهُمْ حَتَّى كَادَ أَنْ يَكُونَ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ فِي الْمَسْجِدِ شَرٌّ وَمَا عَلِمْتُ بِهِ فَلَمَّا كَانَ مَسَاءُ ذَلِكَ الْيَوْمِ خَرَجْتُ لِبَعْضِ حَاجَتِي وَمَعِي أُمُّ مِسْطَحٍ فَعَثَرَتْ فَقَالَتْ تَعِسَ مِسْطَحٌ فَانْتَهَرْتُهَا فَقُلْتُ أَوَ تَسُبِّينَ ابْنَكِ؟ فَقَالَتْ وَاللهِ مَا أَسُبُّهُ إِلَّا فِيكِ فَقُلْتُ فِي أَيِّ شَأْنِي فَنَقَرَتِ الْحَدِيثَ فَقُلْتُ وَقَدْ كَانَ هَذَا؟ فَقَالَتْ نَعَمْ وَاللهِ فَرَجَعْتُ إِلَى بَيْتِي لَكَأَنَّ الَّذِي خَرَجْتُ لَهُ لَمْ أَخْرُجْ لَهُ وَلَا أَجِدُ مِنْهُ قَلِيلًا وَلَا كَثِيرًا وَوُعِكْتُ فَقُلْتُ لِرَسُولِ اللهِ أَرْسِلْنِي إِلَى بَيْتِ أَبِي فَأَرْسَلَ مَعِيَ الْغُلَامَ فَدَخَلْتُ الدَّارَ فَوَجَدْتُ أُمَّ رُومَانَ فِي السُّفْلِ وَأَبُو بَكْرٍ فَوْقَ الْبَيْتِ يَقْرَأُ فَقَالَتْ أُمِّي مَا جَاءَ بِكِ يَا بُنَيَّةُ؟ فَأَخْبَرْتُهَا وَذَكَرْتُ لَهَا الْحَدِيثَ وَإِذَا هِي لَمْ يَبْلُغْ مِنْهَا مَا بَلَغَ مِنِّي فَقَالَتْ أَيْ بُنَيَّةُ خَفِّفِي عَلَيْكِ الشَّأْنَ فَإِنَّهُ وَاللهِ لَقَلَّ مَا كَانَتِ امْرَأَةٌ حَسْنَاءَ عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا حَسَدْنَهَا وَقِيلَ فِيهَا قُلْتُ وَقَدْ عَلِمَ بِهَا أَبِي؟ قَالَتْ نَعَمْ قُلْتُ وَرَسُولُ اللهِ ﷺ؟ قَالَتْ نَعَمْ قَالَتْ وَاسْتَعْبَرْتُ فَبَكَيْتُ فَسَمِعَ أَبُو بَكْرٍ صَوْتِي وَهُوَ فَوْقَ الْبَيْتِ يَقْرَأُ فَنَزَلَ فَقَالَ لِأُمِّي مَا شَأْنُهَا؟ قَالَتْ بَلَغَهَا الَّذِي ذُكِرَ مِنْ شَأْنِهَا فَفَاضَتْ عَيْنَاهُ فَقَالَ أَقْسَمْتُ عَلَيْكِ يَا بُنَيَّةُ إِلَّا رَجَعْتِ إِلَى بَيْتِكِ قَالَتْ فَرَجَعْتُ قَالَتْ وَلَقَدْ جَاءَ رَسُولُ اللهِ بَيْتِي فَسَأَلَ عَنِّي خَادِمَتِي فَقَالَتْ وَاللهِ مَا عَلِمْتُ عَلَيْهَا عَيْبًا إِلَّا أَنَّهَا كَانَتْ تَرْقُدُ حَتَّى تَدْخُلَ الشَّاةُ فَتَأْكُلَ خَمِيرَهَا أَوْ عَجِينَهَا قَالَتْ فَانْتَهَرَهَا بَعْضُ أَصْحَابِهِ فَقَالَ أَصْدِقِي رَسُولَ اللهِ فَقَالَتْ سُبْحَانَ اللهِ مَا عَلِمْتُ عَلَيْهَا إِلَّا مَا يَعْلَمُ الصَّائِغُ مِنَ الذَّهَبِ الْأَحْمَرِ فَبَلَغَ الْأَمْرُ ذَاكَ الرَّجُلَ الَّذِي كَانَ قِيلَ لَهُ فِيهَا فَقَالَ سُبْحَانَ اللهِ مَا كَشَفْتُ أُنْثَى قَطُّ قَالَتْ عَائِشَةُ وَقُتِلَ شَهِيدًا فِي سَبِيلِ اللهِ قَالَتْ وَأَصْبَحَ أَبَوَايَ عِنْدِي فَلَمْ يَزَالَا عِنْدِي حَتَّى دَخَلَ عَلَيَّ رَسُولُ اللهِ وَقَدْ صَلَّى الْعَصْرَ وَقَدِ اكْتَنَفَنِي أَبَوَايَ عَنْ يَمِينِي وَشِمَالِي فَتَشَهَّدَ النَّبِيُّ ﷺ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنْ كُنْتِ قَارَفْتِ سُوءًا أَوْ ظَلَمْتِ فَتُوبِي إِلَى اللهِ فَإِنَّ اللهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ» قَالَتْ وَقَدْ جَاءَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ فَهِيَ جَالِسَةٌ بِالْبَابِ فَقُلْتُ أَلَا تَسْتَحْي مِنْ هَذِهِ الْمَرْأَةِ أَنْ تَذْكُرَ شَيْئًا فَوَعَظَ رَسُولُ اللهِ فَالْتَفَتُّ إِلَى أَبِي فَقُلْتُ أَجِبْهُ فَقَالَ أَقُولُ مَاذَا؟ فَالْتَفَتُّ إِلَى أُمِّي فَقُلْتُ أَجِيبِيهِ فَقَالَتْ أَقُولُ مَاذَا؟ قَالَتْ فَلَمَّا لَمْ يُجِيبَاهُ تَشَهَّدْتُ فَحَمِدْتُ اللهَ وَأَثْنَيْتُ عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قُلْتُ أَمَّا بَعْدُ فَوَاللهِ لَئِنْ قُلْتُ لَكُمْ إِنِّي لَمْ أَفْعَلْ وَاللهُ يَشْهَدُ أَنِّي لَصَادِقَةٌ مَا ذَاكَ بِنَافِعِي عِنْدَكُمْ لَقَدْ تَكَلَّمْتُمْ بِهِ وَأَشْرَبْتُمُوهُ قُلُوبَكُمْ وَلَئِنْ قُلْتُ إِنِّي قَدْ فَعَلْتُ وَاللهُ يَشْهَدُ أَنِّي لَمْ أَفْعَلْ لَتَقُولُنَّ قَدْ بَاتَ بِهِ عَلَى نَفْسِهَا وَاللهُ يَشْهَدُ أَنِّي لَمْ أَفْعَلْ وَإِنِّي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا قَالَتْ وَالْتَمَسْتُ اسْمَ يَعْقُوبَ فَلَمْ أَقْدِرْ عَلَيْهِ فَقُلْتُ إِلَّا أَبَا يُوسُفَ حِينَ قَالَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ} الْآيَةَ قَالَتْ فَأُنْزِلَ عَلَى رَسُولِ اللهِ مِنْ سَاعَتِهِ فَرُفِعَ عَنْهُ وَإِنِّي لَأَتَبَيَّنُ السُّرُورَ فِي وَجْهِهِ وَهُوَ يَمْسَحُ جَبِينَهُ وَيَقُولُ «أَبْشِرِي يَا عَائِشَةُ فَقَدْ أَبْرَأَكِ اللهُ بِبَرَاءَتِكِ» قَالَتْ فَكُنْتُ أَشَدَّ مَا كُنْتُ غَضَبًا فَقَالَ لِي أَبَوَايَ قَوْمِي إِلَيْهِ فَقُلْتُ وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُهُ وَلَا أَحْمَدُكُمَا وَلَكِنِّي أَحْمَدُ اللهَ الَّذِي أَنْزَلَ بَرَاءَتِي لَقَدْ سَمِعْتُمُوهُ فَمَا أَنْكَرْتُمُوهُ وَلَكِنْ أَحْمَدُ اللهَ الَّذِي أَنْزَلَ بَرَاءَتِي فَأَمَّا زَيْنَبُ بِنْتُ جَحْشٍ فَعَصَمَهَا اللهُ بِدِينِهَا فَلَمْ تَقُلْ إِلَّا خَيْرًا وَأَمَّا أُخْتُهَا حَمْنَةُ فَهَلَكَتْ فِيمَنْ هَلَكَ وَكَانَ الَّذِينَ تَكَلَّمُوا بِهِ مِسْطَحَ بْنَ أُثَاثَةَ وَحَسَّانَ بْنَ ثَابِتٍ وَحَمْنَةَ وَالْمُنَافِقَ عَبْدَ اللهِ بْنَ أُبَيٍّ ابْنِ سَلُولَ وَهُوَ الَّذِي يَسْتَوْشِيهِ وَيَجْمَعُهُمْ وَهُوَ الَّذِي تَوَلَّى كِبْرَهُ فَحَلَفَ أَبُو بَكْرٍ لَا يَنْفَعُ مِسْطَحًا أَبَدًا بِنَافِعَةٍ فَأَنْزَلَ اللهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} يَعْنِي أَبَا بَكْرٍ {أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ} يَعْنِي مِسْطَحًا {أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ وَاللهُ غَفُورٌ رَحِيمٌ} فَقَالَ أَبُو بَكْرٍ بَلَى وَاللهِ يَا رَبِّ إِنَّا لَنُحِبُّ أَنْ يُغْفَرَ لَنَا فَعَادَ لِمَا كَانَ يَنْفَعُهُ بِهِ  

كَانَ النَّبِيُّ ﷺ إِذَا أَرَادَ أَنْ يُسَافَرَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ فَخَرَجَ سَهْمُ عَائِشَةَ فِي غَزْوَةِ النَّبِيِّ ﷺ بَنِي الْمُصْطَلِقِ مِنْ خُزَاعَةَ فَلَمَّا انْصَرَفَ النَّبِيُّ ﷺ فَكَانَ قَرِيبًا مِنَ الْمَدِينَةِ وَكَانَتْ عَائِشَةُ جُوَيْرِيَةً حَدِيثَةَ السِّنِّ قَلِيلَةَ اللَّحْمِ خَفِيفَةً وَكَانَتْ تَلْزَمُ خِدْرَهَا فَإِذَا أَرَادَ النَّاسُ الرَّحِيلَ ذَهَبَتْ فَتَوَضَّأَتْ وَرَجَعَتْ فَدَخَلَتْ مِحَفَّتَهَا فَيُرْحَلُ بَعِيرُهَا ثُمَّ يُحْمَلُ مِحَفَّتُهَا فَتُوضَعُ عَلَى الْبَعِيرِ فَكَانَ أَوَّلُ مَا قَالَ فِيهَا الْمُنَافِقُونَ وَغَيْرُهُمْ مِمَّنْ أَشْرَكَ فِي عَائِشَةَ أَنَّهَا خَرَجَتْ تَتَوَضَّأُ حِينَ دَنَوْا مِنَ الْمَدِينَةِ فَانْسَلَّ مِنْ عُنُقِهَا عِقْدٌ لَهَا مِنْ جَزْعِ أَظْفَارٍ فَارْتَحَلَ النَّبِيُّ ﷺ وَالنَّاسُ وَهِيَ فِي ابْتِغَاءِ الْعِقْدِ وَلَمْ تَعْلَمْ بِرَحِيلِهِمْ فَشَدُّوا عَلَى بَعِيرِهَا الْمِحَفَّةَ وَهُمْ يَرَوْنَ أَنَّهَا فِيهَا كَمَا كَانَتْ فَرَجَعَتْ عَائِشَةُ إِلَى مَنْزِلِهَا فَلَمْ تَجِدْ فِي الْعَسْكَرِ أَحَدًا فَغَلَبَتْهَا عَيْنَاهَا وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ صَاحِبُ النَّبِيِّ ﷺ تَخَلَّفَ تِلْكَ اللَّيْلَةَ عَنِ الْعَسْكَرِ حَتَّى أَصْبَحَ قَالَتْ فَمَرَّ بِي فَرَآنِي فَاسْتَرْجَعَ وَأَعْظَمَ مَكَانِي حِينَ رَآنِي وَحْدِي وَقَدْ كُنْتُ أَعْرِفُهُ وَيَعْرِفُنِي قَبْلَ أَنْ يُضْرَبَ عَلَيْنَا الْحِجَابُ قَالَتْ فَسَأَلَنِي عَنْ أَمْرِي فَسَتَرْتُ وَجْهِي عَنْهُ بِجِلْبَابِي وَأَخْبَرْتُهُ بِأَمْرِي فَقَرَّبَ بَعِيرَهُ فَوَطِئَ عَلَى ذِرَاعِهِ وَوَلَّانِي قَفَاهُ حَتَّى رَكِبْتُ وَسَوَّيْتُ ثِيَابِي ثُمَّ بَعَثَهُ فَأَقْبَلَ يَسِيرُ بِي حَتَّى دَخَلْنَا الْمَدِينَةَ نِصْفَ النَّهَارِ أَوْ نَحْوَهُ فَهُنَالِكَ قَالَ فِيَّ وَفِيهِ مَنْ قَالَ مِنْ أَهْلِ الْإِفْكِ وَأَنَا لَا أَعْلَمُ شَيْئًا مِنْ ذَلِكَ وَلَا مِمَّا يَخُوضُ النَّاسُ فِيهِ مِنْ أَمْرِي وَكُنْتُ تِلْكَ اللَّيَالِيَ شَاكِيَةً وَكَانَ مِنْ أَوَّلِ مَا أَنْكَرْتُ مِنْ أَمْرِ النَّبِيِّ عَلَيْهِ السَّلَامُ أَنَّهُ كَانَ يَعُودُنِي قَبْلَ ذَلِكَ إِذَا مَرِضْتُ وَكَانَ تِلْكَ اللَّيَالِيَ لَا يَدْخُلُ عَلَيَّ وَلَا يَعُودُنِي إِلَّا أَنَّهُ يَقُولُ وَهُوَ مَارٌّ «كَيْفَ تِيكُمْ؟» فَيَسْأَلُ عَنِّي بَعْضَ أَهْلِ الْبَيْتِ فَلَمَّا بَلَغَ النَّبِيَّ ﷺ مَا أَكْثَرَ النَّاسُ فِيهِ مِنْ أَمْرِي غَمَّهُ ذَلِكَ وَقَدْ كُنْتُ شَكَوْتُ قَبْلَ ذَلِكَ إِلَى أُمِّي مَا رَأَيْتُ مِنَ النَّبِيِّ ﷺ مِنَ الْجَفْوَةِ فَقَالَتْ لِي يَا بُنَيَّةُ اصْبِرِي فَوَاللهِ لَقَلَّ مَا كَانَتِ امْرَأَةٌ حَسْنَاءُ يُحِبُّهَا زَوْجُهَا لَهَا ضَرَائِرُ إِلَّا رَمَيْنَهَا قَالَتْ فَوَجَدْتُ حِسًّا تِلْكَ اللَّيْلَةَ الَّتِي بَعَثَ النَّبِيُّ ﷺ مِنْ صُبْحِهَا إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ وَأُسَامَةَ بْنِ زَيْدٍ فَاسْتَشَارَهُمَا فِي أَمْرِي وَكُنَّا ذَلِكَ الزَّمَانَ لَيْسَتْ لَنَا كُنُفٌ نَذْهَبُ فِيهَا إِنَّمَا كُنَّا نَذْهَبُ كَمَا يَذْهَبُ الْعَرَبُ لَيْلًا إِلَى لَيْلٍ فَقُلْتُ لِأُمِّ مِسْطَحِ بْنِ أُثَاثَةَ خُذِي الْإِدَاوَةَ فَامْلَئِيهَا مَاءً فَاذْهَبِي بِهَا إِلَى الْمَنَاصِعِ وَكَانَتْ هِيَ وَابْنُهَا مِسْطَحُ بَيْنَهُمَا وَبَيْنَ أَبِي بَكْرٍ قَرَابَةٌ وَكَانَ أَبُو بَكْرٍ يُنْفِقُ عَلَيْهِمَا فَكَانَ يَكُونَانِ مَعَهُ وَمَعَ أَهْلِهِ فَأَخَذْتُ الْإِدَاوَةَ وَخَرَجْنَا نَحْوَ الْمَنَاصِعِ فَعَثَرَتْ أُمُّ مِسْطَحٍ فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ قَالَتْ ثُمَّ مَشَيْنَا فَعَثَرَتْ أَيْضًا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ لِصَاحِبِ النَّبِيِّ ﷺ وَصَاحِبِ بَدْرٍ فَقَالَتْ إِنَّكِ لَغَافِلَةٌ عَمَّا فِيهِ النَّاسُ مِنْ أَمْرِكِ قُلْتُ أَجَلْ فَمَا ذَاكَ؟ فَقَالَتْ إِنَّ مِسْطَحًا وَفُلَانًا وَفُلَانَةَ فِيمَنِ اسْتَزَلَّهُمُ الشَّيْطَانُ مِنَ الْمُنَافِقِينَ يَجْتَمِعُونَ فِي بَيْتِ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ أَخِي بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ يَتَحَدَّثُونَ عَنْكِ وَعَنْ صَفْوَانَ بْنِ الْمُعَطَّلِ وَيَرْمُونَكِ بِهِ قَالَتْ فَذَهَبَ عَنِّي مَا كُنْتُ أَجِدُ مِنَ الْغَائِطِ وَرَجَعْتُ عَوْدِي عَلَى بَدْئِي إِلَى بَيْتِي فَلَمَّا أَصْبَحْنَا مِنْ تِلْكَ اللَّيْلَةِ بَعَثَ النَّبِيُّ ﷺ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ وَأُسَامَةَ بْنِ زَيْدٍ فَأَخْبَرَهُمَا بِمَا قِيلَ فِيَّ وَاسْتَشَارَهُمَا فِي أَمْرِي فَقَالَ أُسَامَةُ وَاللهِ يَا رَسُولَ اللهِ مَا عَلِمْنَا عَلَى أَهْلِكَ سُوءًا وَقَالَ لَهُ عَلِيٌّ يَا رَسُولَ اللهِ مَا أَكْثَرَ النِّسَاءِ وَإِنْ أَرَدْتَ أَنْ تَعْلَمَ الْخَبَرَ فَتَوَعَّدِ الْجَارِيَةَ يَعْنِي بَرِيرَةَ فَقَالَ النَّبِيُّ ﷺ لِعَلِيٍّ «فَشَأْنَكَ ائْتِ الْخَادِمَ» فَسَأَلَهَا عَلِيٌّ عَنِّي فَلَمْ تُخْبِرْهُ وَالْحَمْدُ لِلَّهِ إِلَّا بِخَيْرٍ قَالَتْ وَاللهِ مَا عَلِمْتُ عَلَى عَائِشَةَ سُوءًا إِلَّا أَنَّهَا جُوَيْرِيَةٌ تُصْبِحُ عَنْ عَجِينِ أَهْلِهَا فَتَدْخُلُ الشَّاةُ الدَّاجِنُ فَتَأْكُلُ مِنَ الْعَجِينِ قَالَتْ ثُمَّ خَرَجَ النَّبِيُّ ﷺ حِينَ سَمِعَ مَا قَالَتْ فِيَّ بَرِيرَةُ لِعَلِيٍّ إِلَى النَّاسِ فَلَمَّا اجْتَمَعُوا إِلَيْهِ قَالَ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ لِي مِنْ رِجَالٍ يُؤْذُونِي فِي أَهْلِي فَمَا عَلِمْتُ عَلَى أَهْلِي سُوءًا وَيَذُمُّونَ رَجُلًا مِنْ أَصْحَابِي مَا عَلِمْتُ عَلَيْهِ سُوءًا وَلَا خَرَجْتُ مَخْرَجًا إِلَّا خَرَجَ مَعِي فِيهِ» فَقَالَ سَعْدُ بْنُ مُعَاذٍ الْأَنْصَارِيُّ ثُمَّ الْأَشْهَلِيُّ مِنَ الْأَوْسِ يَا رَسُولَ اللهِ إِنْ كَانَ ذَلِكَ فِي أَحَدٍ مِنَ الْأَوْسِ كَفَيْنَاكَهُ وَإِنْ كَانَ مِنَ الْخَزْرَجِ أَمَرْتَنَا فِيهِ أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ الْأَنْصَارِيُّ ثُمَّ الْخَزْرَجِيُّ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ وَاللهِ وَهَذَا الْبَاطِلُ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ الْأَنْصَارِيُّ ثُمَّ الْأَشْهَلِيُّ وَرِجَالٌ مِنَ الْفَرِيقَيْنِ فَاسْتَبَّوْا وَتَنَازَعَوْا حَتَّى كَادَ أَنْ يَعْظُمَ الْأَمْرُ بَيْنَهُمْ فَدَخَلَ النَّبِيُّ ﷺ بَيْتِي وَبَعَثَ إِلَى أَبَوَيَّ فَأَتَيَاهُ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ لِي «يَا عَائِشَةُ إِنَّمَا أَنْتِ مِنْ بَنَاتِ آدَمَ فَإِنْ كُنْتِ أَخْطَأْتِ فَتُوبِي إِلَى اللهِ وَاسْتَغْفِرِيهِ» فَقُلْتُ لِأَبِي أَجِبْ عَنِّي رَسُولَ اللهِ فَقَالَ لِي أَبِي لَا أَفْعَلُ هُوَ نَبِيُّ اللهِ وَالْوَحْيُ يَأْتِيَهِ فَقُلْتُ لِأُمِّي أَجِيبِي عَنِّي رَسُولَ اللهِ فَقَالَتْ لِي كَمَا قَالَ أَبِي فَقُلْتُ وَاللهِ لَئِنْ أَقْرَرْتُ عَلَى نَفْسِي بِبَاطِلٍ لَتُصَدِّقُنَّنِي وَلَئِنْ بَرَّأْتُ نَفْسِي وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَتُكَذِّبُنَّنِي فَمَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا قَوْلَ أَبِي يُوسُفَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} وَنَسِيتُ اسْمَ يَعْقُوبَ لِمَا بِي مِنَ الْحُزْنِ وَالْبُكَاءِ وَاحْتِرَاقِ الْجَوْفِ فَتَغَشَّى رَسُولُ اللهِ ﷺ مَا كَانَ يَتَغَشَّاهُ مِنَ الْوَحْيِ ثُمَّ سُرِّيَ عَنْهُ فَمَسَحَ وَجْهَهُ بِيَدِهِ ثُمَّ قَالَ لِي «أَبْشِرِي يَا عَائِشَةُ فَقَدْ أَنْزَلَ اللهُ بَرَاءَتَكِ» قَالَتْ عَائِشَةُ وَاللهِ مَا كُنْتُ أَظُنُّ أَنْ يُنَزَّلَ الْقُرْآنُ فِي أَمْرِي وَلَكِنِّي كُنْتُ أَرْجُو كَمَا يَعْلَمُ اللهُ مِنْ بَرَاءَتِي أَنْ يَرَى النَّبِيُّ ﷺ فِي أَمْرِي رُؤْيَا فَيُبَرِّئَنِي اللهُ بِهَا عِنْدَ نَبِيِّهِ عَلَيْهِ السَّلَامُ فَقَالَ لِي أَبَوَايَ عِنْدَ ذَلِكَ قَوْمِي فَقَبِّلِي رَأْسَ رَسُولِ اللهِ ﷺ فَقُلْتُ وَاللهِ لَا أَفْعَلُ بِحَمْدِ اللهِ كَانَ لَا بِحَمْدِكُمْ قَالَتْ وَكَانَ أَبُو بَكْرٍ يُنْفِقُ عَلَى مِسْطَحٍ وَأُمِّهِ فَلَمَّا رَمَانِي حَلَفَ أَبُو بَكْرٍ أَنْ لَا يَنْفَعَهُ بِشَيْءٍ أَبَدًا قَالَتْ فَلَمَّا تَلَا رَسُولُ اللهِ ﷺ قَوْلَ اللهِ تَبَارَكَ وَتَعَالَى {وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ} بَكَى أَبُو بَكْرٍ فَقَالَ بَلَى يَا رَبُّ وَعَادَ لِلنَّفَقَةِ عَلَى مِسْطَحٍ وَأُمِّهِ قَالَتْ وَقَعَدَ صَفْوَانُ بْنُ الْمُعَطَّلِ لِحَسَّانَ بْنِ ثَابِتٍ بِالسَّيْفِ فَضَرَبَهُ ضَرْبَةً فَقَالَ صَفْوَانُ لِحَسَّانَ فِي الشَّعْرِ حِينَ ضَرَبَهُ  

[Machine] I said, "O mother of the believers, or O mother, won't you tell me how the incident of the slander was?"

She said, "The Messenger of Allah married me when I was a young girl and I used to play with dolls in the house of Medina. I had no desire for men until I grew up and it was mentioned to me that I would be married to the Messenger of Allah. So, the Messenger of Allah married me when I was nine years old, and then I joined him in his migration to Medina while I was a young girl. There, I became sick and the people accommodated me while the Messenger of Allah would go out for his journey. When they returned, I was still where they had left me and I still remained covered with my veil on my camel's back. They came to a halt and I went out to fulfill my needs and when I returned, they had already departed. I could only see dust from a distance. Suddenly, they realized I was still there in the howdah. Due to my light weight, they lifted the howdah with me in it on top of the camel's back and then they proceeded. When they reached their destination, one of the men took the camel's reigns. I asked, "Who is this man?" They replied, "Safwan bin Al-Mu'attal Al-Sulami." I said, "O mother of the believers, is it really you?" I said, "Yes." He said, "We belong to Allah and to Him we shall return." I said, "Turn your face away from me and place your foot on the camel's rein." He said, "I will do it. It's really a favor and honor for me." She continued, "Then I witnessed the people who arrived while they dismounted. My Prophet stopped and left me by the howdah. People were able to see me while I moved the veil. When I sat in the howdah, I hit my chest with my hand, forgetting that I had left my necklace behind. I hurried back to look for it but when I returned, they had already started moving and I could only see dust from a distance. They had placed the howdah on the camel's back without knowing I was still in there due to my light weight. Suddenly, a man took the camel's reins. I asked, "Who is this man?" It was Safwan bin Al-Mu'attal Al-Sulami. I said, "O mother of the believers, is it really you?" I said, "Yes." He said, "We belong to Allah and to Him we shall return." I said, "Turn your face away from me and place your foot on the camel's rein." He said, "I will do it. It's really a favor and honor for me." She continued, "Then I realized that the people had left me and I could only see dust from a distance. My father was taking care of me. He took all the clothes in the house and threw them on me. Then he consulted the Messenger of Allah's companions and asked them, "What do you think?" Some of them said, "She's a woman capable of such things and she has the ability to do so." Some of them said, "You're the Messenger of Allah and revelation comes to you. Our affairs are subject to your command." Some others said, "Allah will surely expose her innocence by confirming it Himself. Don't be hasty." She continued, "My father gave  

قُلْتُ يَا أُمَّ الْمُؤْمِنِينَ أَوْ يَا أُمَّتَاهُ أَلَا تُحَدِّثِينِي كَيْفَ كَانَ يَعْنِي أَمْرُ الْإِفْكِ؟ قَالَتْ تَزَوَّجَنِي رَسُولُ اللهِ عَلَيْهِ السَّلَامُ وَأَنَا أَخُوضُ الْمَطَرَ بِمَكَّةَ وَمَا عِنْدِي مَا يَرْغَبُ فِيهِ الرِّجَالُ وَأَنَا بِنْتُ سِتِّ سِنِينَ فَلَمَّا بَلَغَنِي أَنَّهُ تَزَوَّجَنِي أَلْقَى الله عَلَيَّ الْحَيَاءَ ثُمَّ أَنَّ رَسُولَ اللهِ عَلَيْهِ السَّلَامُ هَاجَرَ وَأَنَا مَعَهُ فَاحْتُمِلْتُ إِلَيْهِ وَقَدْ جَاءَنِي وَأَنَا بِنْتُ تِسْعِ سِنِينَ فَسَارَ رَسُولُ اللهِ مَسِيرًا فَخَرَجَ بِي مَعَهُ وَكُنْتُ خَفِيفَةً فِي حَدَجَةٍ لِي عَلَيْهَا سُتُورٌ فَإِذَا ارْتَحَلُوا جَلَسْتُ عَلَيْهَا وَاحْتَمَلُوا وَأَنَا فِيهَا فَشَدُّوهَا عَلَى ظَهْرِ الْبَعِيرِ فَنَزَلُوا مَنْزِلًا وَخَرَجْتُ لِحَاجَتِي فَرَجَعْتُ وَقَدْ بَادَرُوا بِالرَّحِيلِ فَجَلَسْتُ فِي الْحَدَاجَةِ وَقَدْ رَأَوْنِي حِينَ حَرَّكْتُ السُّتُورَ فَلَمَّا جَلَسْتُ فِيهَا ضَرَبْتُ بِيَدِي عَلَى صَدْرِي فَإِذَا قَدْ نَسِيتُ قِلَادَةً كَانَتْ مَعِي فَخَرَجْتُ مُسْرِعَةً أَطْلُبُهَا فَرَجَعْتُ فَإِذَا الْقَوْمُ قَدْ سَارُوا فَإِذَا أَنَا لَا أَرَى إِلَّا الْغُبَارَ مِنْ بَعِيدٍ فَإِذَا هُمْ قَدْ وَضَعُوا الْحَدَاجَةَ عَلَى ظَهْرِ الْبَعِيرِ لَا يَرَوْنِي إِلَّا أَنِّي فِيهَا لِمَا رَأَوْا مِنْ خِفَّتِي فَإِذَا رَجُلٌ آخِذٌ بِرَأْسِ بَعِيرِهِ فَقُلْتُ مَنِ الرَّجُلُ؟ قَالَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ أُمُّ الْمُؤْمِنِينَ أَنْتِ؟ قُلْتُ نَعَمْ قَالَ إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ قُلْتُ أَدِرْ عَنِّي وَجْهَكَ وَضَعْ رِجْلَكَ عَلَى ذِرَاعِ بَعِيرِكَ قَالَ أَفْعَلُ وَنُعْمَةُ عَيْنٍ وَكَرَامَةٌ قَالَتْ فَأَدْرَكْتُ النَّاسَ حِينَ نَزَلُوا فَذَهَبَ فَوَضَعَنِي عِنْدَ الْحَدَاجَةِ فَنَظَرَ إِلَيَّ النَّاسُ وَلَا أَشْعُرُ قَالَتْ وَأَنْكَرْتُ لُطْفَ أَبَوَيَّ وَأَنْكَرْتُ رَسُولَ اللهِ وَلَا أَعْلَمُ مَا قَدْ كَانَ قِيلَ حَتَّى دَخَلَتْ خَادِمَتِي أَوْ رَبِيبَتِي فَقَالَتْ كَذَا قَالَتْ وَقَالَ لِي رَجُلٌ مِنَ الْمُهَاجِرِينَ مَا أَغْفَلَكِ؟ فَأَخَذَتْنِي حُمَّى نَافِضٌ فَأَخَذَتْ أُمِّي كُلَّ ثَوْبٍ فِي الْبَيْتِ فَأَلْقَتْهُ عَلَيَّ فَاسْتَشَارَ رَسُولُ اللهِ أُنَاسًا مِنْ أَصْحَابِهِ فَقَالَ «مَا تَرَوْنَ؟» فَقَالَ بَعْضُهُمْ مَا أَكْثَرَ النِّسَاءِ وَتَقْدِرُ عَلَى الْبَدَلِ وَقَالَ بَعْضُهُمْ أَنْتَ رَسُولُ اللهِ وَعَلَيْكَ يَنْزِلُ الْوَحْيُ وَأَمْرُنَا لِأَمْرِكَ تَبَعٌ وَقَالَ بَعْضُهُمْ وَاللهِ لَيُبَيِّنُنَّهُ اللهُ فَلَا تَعْجَلْ قَالَتْ وَقَدْ صَارَ وَجْهُ أَبِي كَأَنَّهُ صُبَّ عَلَيْهِ الزِّرْنِيخُ قَالَتْ فَدَخَلَ عَلَيَّ رَسُولُ اللهِ فَرَأَى مَا بِي قَالَ «مَا لِهَذِهِ؟» قَالَتْ أُمِّي مِمَّا لِهَذِهِ مِمَّا قُلْتُمْ وَقِيلَ فَلَمْ يَتَكَلَّمْ وَلَمْ يَقُلْ شَيْئًا قَالَتْ فَزَادَنِي ذَلِكَ عَلَى مَا عِنْدِي قَالَتْ وَأَتَانِي فَقَالَ «اتَّقِي اللهَ يَا عَائِشَةُ وَإِنْ كُنْتِ قَارَفْتِ مِنْ هَذَا شَيْئًا فَتُوبِي إِلَى اللهِ فَإِنَّ اللهَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ» قَالَتْ وَطَلَبْتُ اسْمَ يَعْقُوبَ فَلَمْ أَقْدِرْ عَلَيْهِ فَقُلْتُ غَيْرَ أَنِّي أَقُولُ كَمَا قَالَ أَبُو يُوسُفَ {فَصَبْرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} {إِنَّمَا أَشْكُو بَثِّي} وَحُزْنِي إِلَى اللهِ وَأَعْلَمُ مِنَ اللهِ مَا لَا تَعْلَمُونَ قَالَتْ فَبَيْنَا رَسُولُ اللهِ مَعَ أَصْحَابِهِ وَوَجْهُهُ كَأَنَّمَا ذِيبَ عَلَيْهِ الزِّرْنِيخُ حَتَّى نَزَلَ عَلَيْهِ الْوَحْيُ وَكَانَ إِذَا أُوحِيَ إِلَيْهِ لَمْ يَطْرِفْ فَعَرَفَ أَصْحَابُهُ أَنَّهُ يُوحَى إِلَيْهِ وَجَعَلُوا يَنْظُرُونَ إِلَى وَجْهِهِ وَهُوَ يَتَهَلَّلُ وَيُسْفِرُ فَلَمَّا قُضِيَ الْوَحْيُ قَالَ «أَبْشِرْ يَا أَبَا بَكْرٍ قَدْ أَنْزَلَ اللهُ عُذْرَ ابْنَتِكَ وَبَرَاءَتَهَا» فَانْطَلَقَ إِلَيْهَا فَبَشَّرَهَا قَالَتْ وَقَرَأَ عَلَيْهِ مَا نَزَلَ فِيَّ قَالَتْ وَأَقْبَلَ أَبُو بَكْرٍ مُسْرِعًا يَكَادُ أَنْ يَنْكَبَّ قَالَتْ فَقُلْتُ بِحَمْدِ اللهِ لَا بِحَمْدِ صَاحِبِكَ الَّذِي جِئْتَ مِنْ عِنْدِهِ فَجَاءَ رَسُولُ اللهِ فَجَلَسَ عِنْدَ رَأْسِي فَأَخَذَ بِكَفِّي فَانْتَزَعْتُ يَدَيَّ مِنْهُ فَضَرَبَنِي أَبُو بَكْرٍ وَقَالَ أَتَنْزِعِينَ كَفَّكِ مِنْ رَسُولِ اللهِ؟ أَوَبِرَسُولِ اللهِ تَفْعَلِينَ هَذَا؟ فَضَحِكَ رَسُولُ اللهِ قَالَتْ فَهَذَا كَانَ أَمْرِي  

أَنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ يَعْنِي بِالْكَذِبِ عَلَى عَائِشَةَ أُمِّ الْمُؤْمِنِينَ أَرْبَعَةٌ مِنْكُمْ {لَا تَحْسِبُوهُ شَرًّا لَكُمْ بَلْ هُوَ خَيْرٌ لَكُمْ} يُرِيدُ خَيْرًا لِرَسُولِ اللهِ ﷺ وَبَرَاءَةً لِسَيِّدَةِ نِسَاءِ الْمُؤْمِنِينَ وَخَيْرًا لِأَبِي بَكْرٍ وَأُمِّ عَائِشَةَ وَلِصَفْوَانَ بْنِ الْمُعَطَّلِ {لِكُلِّ امْرِئٍ مِنْهُمْ مَا اكْتَسَبَ مِنَ الْإِثْمِ وَالَّذِي تَوَلَّى كِبْرَهُ} يُرِيدُ إِشَاعَتَهُ {مِنْهُمْ} يُرِيدُ عَبْدَ اللهَ بْنِ أُبَيٍّ ابْنِ سَلُولَ {لَهُ عَذَابٌ عَظِيمٌ} يُرِيدُ فِي الدُّنْيَا جَلَدَهُ رَسُولُ اللهِ ﷺ ثَمَانِينَ وَفِي الْآخِرَةِ مَصِيرُهُ إِلَى النَّارِ {لَوْلَا إِذْ سَمِعْتُمُوهُ} يُرِيدُ أَفَلَا إِذْ سَمِعْتُمُوهُ {ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوا هَذَا إِفْكٌ مُبِينٌ} وَذَلِكَ أَنَّ رَسُولَ اللهِ ﷺ اسْتَشَارَ فِيهَا فَقَالُوا خَيْرًا وَقَالُوا يَا رَسُولَ اللهِ هَذَا كَذِبٌ وَزُورٌ وَالْمُؤْمِنَاتُ يُرِيدُ زَيْنَبَ زَوْجَ النَّبِيِّ ﷺ وَبَرِيرَةَ مَوْلَاةَ عَائِشَةَ وَجَمِيعَ أَزْوَاجِ النَّبِيِّ ﷺ وَقَالُوا هَذَا كَذِبٌ عَظِيمٌ قَالَ اللهُ ﷻ {لَوْلَا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ} يُرِيدُ لَوْ جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ لَكَانُوا هُمْ وَالَّذِينَ شَهِدُوا كَاذِبَيْنَ {فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَئِكَ عِنْدَ اللهِ هُمُ الْكَاذِبُونَ} يُرِيدُ الْكَذِبَ بِعَيْنِهِ {وَلَوْلَا فَضْلُ اللهِ عَلَيْكُمْ وَرَحْمَتُهُ فِي الدُّنْيَا وَالْآخِرَةِ} يُرِيدُ فَلَوْلَا مَا مَنَّ اللهُ بِهِ عَلَيْكُمْ وَسَتَرَكُمْ {لَمَسَّكُمْ فِي مَا أَفَضْتُمْ فِيهِ} يُرِيدُ مِنَ الْكَذِبِ {عَذَابٌ عَظِيمٌ} يُرِيدُ لَا انْقِطَاعَ لَهُ {إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُمْ مَا لَيْسَ لَكُمْ بِهِ عِلْمٌ} يَعْلَمُ اللهُ خِلَافَهُ {وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِنْدَ اللهِ عَظِيمٌ} يُرِيدُ أَنْ تَرْمُوا سَيِّدَةَ نِسَاءِ الْمُؤْمِنِينَ وَزَوْجَ رَسُولِ اللهِ ﷺ فَتَبْهَتُونَهَا بِمَا لَمْ يَكُنْ فِيهَا وَلَمْ يَقَعْ فِي قَلْبِهَا قَطُّ إِعْرَابُهَا وَإِنَّمَا خَلَقْتُهَا طَيِّبَةً وَعَصَمْتُهَا مِنْ كُلِّ قَبِيحٍ {وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا يَكُونُ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ} يُرِيدُ بِالْبُهْتَانِ الِافْتِرَاءَ مِثْلَ قَوْلِهِ فِي مَرْيَمَ {وَقَوْلُهُمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا} {يَعِظُكُمُ اللهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا} يُرِيدُ مِسْطَحَ بْنَ أُثَاثَةَ وَحَمْنَةَ بِنْتَ جَحْشٍ وَحَسَّانَ بْنَ ثَابِتٍ {إِنْ كُنْتُمْ مُؤْمِنِينَ} يُرِيدُ إِنْ كُنْتُمْ مُصَدِّقِينَ بِاللهِ وَرَسُولِهِ {وَيُبَيِّنُ اللهُ لَكُمُ الْآيَاتِ} يُرِيدُ الْآيَاتِ الَّتِي أَنْزَلَهَا فِي عَائِشَةَ وَالْبَرَاءَةَ لَهَا {وَاللهُ عَلِيمٌ} بِمَا فِي قُلُوبُكُمْ مِنَ النَّدَامَةِ فِيمَا خُضْتُمْ فِيهِ {حَكِيمٌ} حَيْثُ حَكَمَ فِي الْقَذْفِ ثَمَانِينَ جَلْدَةً {إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفَاحِشَةُ} يُرِيدُ بَعْدَ هَذَا {فِي الَّذِينَ آمَنُوا} يُرِيدُ الْمُحْصَنِينَ وَالْمُحْصَنَاتِ مِنَ الْمُصَدِّقِينَ {لَهُمْ عَذَابٌ أَلِيمٌ} يُرِيدُ وَجِيعٌ {فِي الدُّنْيَا وَالْآخِرَةِ} يُرِيدُ فِي الدُّنْيَا الْجَلْدَ وَفِي الْآخِرَةِ الْعَذَابَ فِي النَّارِ {وَاللهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ} يُرِيدُ سُوءَ مَا دَخَلْتُمْ فِيهِ وَمَا فِيهِ مِنْ شِدَّةِ الْعَذَابِ وَأَنْتُمْ لَا تَعْلَمُونَ شِدَّةَ سَخَطِ اللهِ عَلَى مَنْ فَعَلَ هَذَا {وَلَوْلَا فَضْلُ اللهِ عَلَيْكُمْ وَرَحْمَتُهُ} يُرِيدُ لَوْلَا مَا تَفَضَّلَ اللهُ بِهِ عَلَيْكُمْ وَرَحْمَتُهُ لِنَدَامَتِكُمْ يُرِيدُ مِسْطَحًا وَحَمْنَةَ وَحَسَّانَ {وَأَنَّ اللهَ رَءُوفٌ رَحِيمٌ} يُرِيدُ مِنَ الرَّحْمَةِ رَؤُوفٌ بِكُمْ حَيْثُ نَدِمْتُمْ وَرَجَعْتُمْ إِلَى الْحَقِّ {يَا أَيُّهَا الَّذِينَ آمَنُوا} يُرِيدُ صَدَّقُوا بِتَوْحِيدِ اللهِ {لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ} يُرِيدُ الزَّلَّاتِ {فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنْكَرِ} يُرِيدُ بِالْفَحْشَاءِ عِصْيَانَ اللهِ وَالْمُنْكَرِ كُلَّمَا يَكْرَهُ اللهُ {وَلَوْلَا فَضْلُ اللهِ عَلَيْكُمْ وَرَحْمَتُهُ} يُرِيدُ مَا تَفَضَّلَ اللهُ بِهِ عَلَيْكُمْ وَرَحِمَكُمْ بِهِ {مَا زَكَا مِنْكُمْ مِنْ أَحَدٍ أَبَدًا} يُرِيدُ مَا قَبْلَ تَوْبَةِ أَحَدٍ مِنْكُمْ أَبَدًا {وَلَكِنَّ اللهَ يُزَكِّي مَنْ يَشَاءُ} يُرِيدُ فَقَدْ شِئْتُ أَنْ أَتُوبَ عَلَيْكُمْ {وَاللهُ سَمِيعٌ عَلِيمٌ} يُرِيدُ سُمَيْعٌ لِقَوْلِكُمْ عَلِيمٌ بِمَا فِي أَنْفُسِكُمْ مِنَ النَّدَامَةِ وَالتَّوْبَةِ {وَلَا يَأْتَلِ} يُرِيدُ وَلَا يَحْلِفْ {أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} يُرِيدُ وَلَا يَحْلِفْ أَبُو بَكْرٍ أَنْ لَا يُنْفِقَ عَلَى مِسْطَحٍ {أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللهِ وَلْيَعْفُوا وَلْيَصْفَحُوا} فَقَدْ جَعَلْتُ فِيكَ يَا أَبَا بَكْرٍ الْفَضْلَ وَجَعَلْتُ عِنْدَكَ السَّعَةَ وَالْمَعْرِفَةَ بِاللهِ وَصِلَةَ الرَّحِمِ فَتَعَطَّفْ يَا أَبَا بَكْرٍ عَلَى مِسْطَحٍ فَإِنَّهُ لَهُ قَرَابَةٌ وَلَهُ هِجْرَةٌ وَمَسْكَنَةٌ وَمُشَاهَدَةٌ وَرَضِيتُهَا مِنْكَ يَوْمَ بَدْرٍ {أَلَا تُحِبُّونَ} يَا أَبَا بَكْرٍ {أَنْ يَغْفِرَ اللهُ لَكُمْ} يُرِيدُ فَاغْفِرْ لمِسْطَحٍ {وَاللهُ غَفُورٌ رَحِيمٌ} يُرِيدُ فَإِنِّي غَفُورٌ لِمَنْ أَخْطَأَ رَحِيمٌ بِأَوْلِيَائِي {إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ} يُرِيدُ الْعَفَائِفَ {الْغَافِلَاتِ الْمُؤْمِنَاتِ} يُرِيدُ الْمُصَدِّقَاتِ بِتَوْحِيدِ اللهِ وَبِرُسُلِهِ وَقَدْ قَالَ حَسَّانُ بْنُ ثَابِتٍ فِي عَائِشَةَ أُمِّ الْمُؤْمِنِينَ حَصَانٌ رَزَانٌ مَا تُزَنُّ بِرِيبَةٍ وَتُصْبِحُ غَرْثَى مِنْ لُحُومِ الْغَوَافِلِ فَقَالَتْ لَهُ عَائِشَةُ وَلَكِنَّكَ يَا حَسَّانُ مَا أَنْتَ كَذَلِكَ {لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ} يَقُولُ أَخْرَجَهُمْ مِنَ الْإِيمَانِ مِثْلُ قَوْلِهِ فِي سُورَةِ الْأَحْزَابِ لِلْمُنَافِقِينَ {مَلْعُونِينَ أَيْنَ مَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا} {وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ} يُرِيدُ كِبْرَ الْقَذْفِ وَإِشَاعَتَهُ يُرِيدُ عَبْدَ اللهِ بْنَ أُبَيٍّ ابْنَ سَلُولَ الْمَلْعُونَ {يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهُمْ وَأَرْجُلُهُمْ بِمَا كَانُوا يَعْمَلُونَ} يُرِيدُ أَنَّ اللهَ خَتَمَ عَلَى أَلْسِنَتِهِمْ فَتَكَلَّمَتِ الْجَوَارِحُ وَشَهِدَتْ عَلَى أَهْلِهَا وَذَلِكَ أَنَّهُمْ قَالُوا تَعَالَوْا نَحْلِفُ بِاللهِ مَا كُنَّا مُشْرِكِينَ فَخَتَمَ اللهُ عَلَى أَلْسِنَتِهِمْ فَنَطَقَتِ الْجَوَارِحُ بِمَا عَمِلُوا ثُمَّ شَهِدَتْ أَلْسِنَتُهُمْ عَلَيْهِمْ بَعْدَ ذَلِكَ يُرِيدُ يُجَازِيهِمْ بِأَعْمَالِهِمْ بِالْحَقِّ كَمَا يُجَازَى أَوْلِيَاؤُهُ بِالثَّوَابِ كَذَلِكَ يَجْزِي أَعْدَاءَهُ بِالْعِقَابِ كَقَوْلِهِ فِي الْحَمْدِ {مَالِكِ يَوْمِ الدِّينِ} يُرِيدُ يَوْمَ الْجَزَاءِ وَيَعْلَمُونَ يَوْمَ الْقِيَامَةِ أَنَّ اللهَ هُوَ الْحَقُّ الْمُبِينُ وَذَلِكَ أَنَّ عَبْدَ اللهِ بْنَ أُبَيِّ بْنِ سَلُولٍ كَانَ يَشُكُّ فِي الدِّينِ وَكَانَ رَأْسَ الْمُنَافِقِينَ وَذَلِكَ قَوْلُ اللهِ {يَوْمَئِذٍ يُوَفِّيهِمُ اللهُ دِينَهُمُ الْحَقَّ} وَيَعْلَمُ ابْنُ سَلُولٍ يَوْمَ الْقِيَامَةِ أَنَّ اللهَ هُوَ الْحَقُّ الْمُبِينُ يُرِيدُ انْقَطَعَ الشَّكُّ وَاسْتَيْقَنَ حَيْثُ لَا يَنْفَعُهُ الْيَقِينُ قَالَ {الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ} يُرِيدُ أَمْثَالَ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ وَمَنْ شَكَّ فِي اللهِ ﷻ وَبِقَذْفِ مِثْلِ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ ثُمَّ قَالَ {وَالطَّيِّبَاتُ لِلطَّيِّبِينَ} عَائِشَةُ طَيَّبَهَا اللهُ لِرَسُولِهِ عَلَيْهِ السَّلَامُ أَتَى بِهَا جِبْرِيلُ عَلَيْهِ السَّلَامُ فِي سَرَقَةٍ حَرِيرٍ قَبْلَ أَنْ تُصَوَّرَ فِي رَحِمِ أُمِّهَا فَقَالَ لَهُ هَذِهِ عَائِشَةُ بِنْتُ أَبِي بَكْرٍ زَوْجَتُكَ فِي الدُّنْيَا وَزَوْجَتُكَ فِي الْجَنَّةِ عِوَضًا مِنْ خَدِيجَةَ بِنْتِ خُوَيْلِدٍ وَذَلِكَ عِنْدَ مَوْتِهَا فَسُرَّ بِهَا رَسُولُ اللهِ ﷺ وَقَرَّ بِهَا عَيْنًا ثُمَّ قَالَ {وَالطَّيِّبُونَ لِلطَّيِّبَاتِ} يُرِيدُ رَسُولَ اللهِ ﷺ طَيَّبَهُ اللهُ لِنَفْسِهِ وَجَعَلَهُ سَيِّدَ وَلَدِ آدَمَ وَالطَّيِّبَاتُ يُرِيدُ عَائِشَةَ {أُولَئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ} يُرِيدُ بَرَاءَةَ اللهِ مِنْ كَذِبِ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ {لَهُمْ مَغْفِرَةٌ} يُرِيدُ عِصْمَةٌ فِي الدُّنْيَا وَمَغْفِرَةٌ فِي الْآخِرَةِ {وَرِزْقٌ كَرِيمٌ} يُرِيدُ رِزْقُ الْجَنَّةِ وَثَوَابٌ عَظِيمٌ  

كَانَتْ فَاطِمَةُ تُذْكَرُ لِرَسُولِ اللهِ ﷺ فَلَا يَذْكُرُهَا أَحَدٌ إِلَّا صَدَّ عَنْهُ حَتَّى يَئِسُوا مِنْهَا فَلَقِيَ سَعْدُ بْنُ مُعَاذٍ عَلِيًّا فَقَالَ إِنِّي وَاللهِ مَا أَرَى رَسُولَ اللهِ ﷺ يَحْبِسُهَا إِلَّا عَلَيْكَ فَقَالَ لَهُ عَلِيٌّ فَلِمَ تَرَ ذَلِكَ؟ فَوَاللهِ مَا أَنَا بِأَحَدِ الرَّجُلَيْنِ مَا أَنَا بِصَاحِبِ دُنْيَا يُلْتَمَسُ مَا عِنْدِي وَقَدْ عَلِمَ مَا لِي صَفْرَاءُ وَلَا بَيْضَاءُ وَمَا أَنَا بِالْكَافِرِ الَّذِي يُتَرَفَّقُ بِهَا عَنْ دِينِهِ يَعْنِي يَتَأَلَّفُهُ بِهَا إِنِّي لَأَوَّلُ مَنْ أَسْلَمَ فَقَالَ سَعْدٌ فَإِنِّي أَعْزِمُ عَلَيْكَ لَتُفُرِجَنَّهَا عَنِّي فَإِنَّ لِي فِي ذَلِكَ فَرَجًا قَالَ أَقُولُ مَاذَا؟ قَالَ تَقُولُ جِئْتُ خَاطِبًا إِلَى اللهِ وَرَسُولِهِ فَاطِمَةَ بِنْتَ مُحَمَّدٍ قَالَ فَانْطَلَقَ عَلِيٌّ وَهُوَ ثَقِيلٌ حَصِرٌ فَقَالَ لَهُ النَّبِيُّ ﷺ «كَأَنَّ لَكَ حَاجَةً يَا عَلِيُّ؟» قَالَ أَجَلْ جِئْتُكَ خَاطِبًا إِلَى اللهِ وَإِلَى وَرَسُولِهِ فَاطِمَةَ بِنْتَ مُحَمَّدٍ فَقَالَ لَهُ النَّبِيُّ ﷺ «مَرْحَبًا» كَلِمَةً ضَعِيفَةً ثُمَّ رَجَعَ إِلَى سَعْدِ بْنِ مُعَاذٍ فَقَالَ لَهُ قَدْ فَعَلْتُ الَّذِي أَمَرْتَنِي بِهِ فَلَمْ يَزِدْ عَلَى أَنْ رَحَّبَ بِي كَلِمَةً ضَعِيفَةً فَقَالَ سَعْدٌ أَنْكَحَكَ وَالَّذِي بَعَثَهُ بِالْحَقِّ إِنَّهُ لَا خُلْفَ الْآنَ وَلَا كَذِبَ عِنْدَهُ وَأَعْزَمُ عَلَيْكَ لَتَأْتِيَنَّهُ غَدًا فَلَتَقُولَنَّ يَا نَبِيَّ اللهِ مَتَى تُبْنِينِي؟ فَقَالَ عَلِيٌّ هَذِهِ أَشَدُّ عَلَيَّ مِنَ الْأُولَى أَوَّلًا أَقُولُ يَا رَسُولَ اللهِ حَاجَتِي قَالَ قُلْ كَمَا أَمَرْتُكَ فَانْطَلَقَ عَلِيٌّ فَقَالَ يَا رَسُولَ اللهِ مَتَى تُبْنِينِي؟ قَالَ اللَّيْلَةَ إِنْ شَاءَ اللهُ ثُمَّ دَعَا بِلَالًا فَقَالَ اللَّيْلَةَ إِنْ شَاءَ اللهُ ثُمَّ دَعَا بِلَالًا فَقَالَ «يَا بِلَالُ إِنِّي قَدْ زَوَّجْتُ ابْنَتِي ابْنَ عَمِّي وَأَنَا أُحِبُّ أَنْ يَكُونَ مِنْ سُنَّةِ أُمَّتِي الطَّعَامُ عِنْدَ النِّكَاحِ فَائْتِ الْمَغْنَمَ فَخُذْ شَاةً وَأَرْبَعَةَ أَمْدَادٍ وَاجْعَلْ لِي قَصْعَةً لِعَلِيٍّ أَجْمَعُ عَلَيْهَا الْمُهَاجِرِينَ وَالْأَنْصَارَ فَإِذَا فَرَغْتُ فَآذِنِّي بِهَا» فَانْطَلَقَ فَفَعَلَ مَا أَمَرَهُ ثُمَّ أَتَاهُ بِقَصْعَةٍ فَوَضَعَهَا بَيْنَ يَدَيْهِ فَطَعَنَ رَسُولُ اللهِ ﷺ فِي رَأْسِهَا وَقَالَ «أَدْخِلِ النَّاسَ عَلَيَّ زِقَّةً زِقَّةً وَلَا تُغَادِرُونَ زِقَّةً إِلَى غَيْرِهَا» يَعْنِي إِذَا فَرَغَتْ زِقَّةٌ فَلَا تَعُودَنَّ ثَانِيَةً فَجَعَلَ النَّاسُ يَرُدُّونَ كُلَّمَا فَرَغَتْ زِقَّةٌ وَرَدَتْ أُخْرَى حَتَّى فَرَغَ النَّاسُ ثُمَّ عَمَدَ النَّبِيُّ ﷺ إِلَى مَا فَضَلَ مِنْهَا فَتَفَلَ فِيهَا وَبَارَكَ وَقَالَ يَا بِلَالُ احْمِلْهَا إِلَى أُمَّهَاتِكَ وَقُلْ لَهُنَّ كُلْنَ وَأَطْعِمْنَ مَنْ غَشِيَكُنَّ ثُمَّ قَامَ النَّبِيُّ ﷺ حَتَّى دَخَلَ عَلَى النِّسَاءِ فَقَالَ إِنِّي زَوَّجْتُ بِنْتِي ابْنَ عَمِّي وَقَدْ عَلِمْتُنَّ مَنْزِلَتِهَا مِنِّي وَأَنَا دَافِعُهَا إِلَيْهِ فَدُونَكُنَّ ابْنَتَكُنَّ فَقُمْنَ النِّسَاءُ فَغَلَّفْنَهَا مِنْ طِيبِهِنَّ وَأَلْبَسْنَهَا مِنْ ثِيَابِهِنَّ وَحَلَّيْنَهَا مِنْ حُلِيِّهِنَّ ثُمَّ إِنَّ النَّبِيَّ ﷺ دَخَلَ فَلَمَّا رَأَيْنَهُ النِّسَاءُ ذَهَبْنَ وَبَيْنَهُنَّ وَبَيْنَ النَّبِيِّ ﷺ سَتَرٌ وَتَخَلَّفَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ فَقَالَ لَهَا النَّبِيُّ ﷺ عَلَى رِسْلِكِ «مَنْ أَنْتِ؟» قَالَتْ أَنَا الَّتِي أَحْرُسُ ابْنَتَكَ إِنَّ الْفَتَاةَ لَيْلَةَ تُبْنَى بِهَا لَا بُدَّ لَهَا مِنِ امْرَأَةٍ تَكُونُ قُرَيْبَةً مِنْهَا إِنْ عَرَضَتْ لَهَا حَاجَةٌ أَوْ أَرَادَتْ شَيْئًا أَفْضَتْ بِذَلِكَ إِلَيْهَا قَالَ «فَإِنِّي أَسْأَلُ إِلَهِي أَنْ يَحْرُسَكِ مِنْ بَيْنِ يَدَيْكِ وَمِنْ خَلْفِكِ وَعَنْ يَمِينِكِ وَعَنْ شِمَالِكِ مِنَ الشَّيْطَانِ الرَّجِيمِ» ثُمَّ صَرَخَ بِفَاطِمَةَ فَأَقْبَلَتْ فَلَمَّا رَأَتْ عَلِيًّا جَالِسًا إِلَى النَّبِيِّ ﷺ حَصِرَتْ وَبَكَتْ فَأَشْفَقَ النَّبِيُّ ﷺ أَنْ يَكُونَ بُكَاؤُهَا؛ لِأَنَّ عَلِيًّا لَا مَالَ لَهُ فَقَالَ النَّبِيُّ ﷺ «مَا يُبْكِيكِ؟ فَمَا أَلَوْتُكِ فِي نَفْسِي وَقَدْ أَصَبْتُ لَكِ خَيْرَ أَهْلِي وَايْمُ الَّذِي نَفْسِي بِيَدِهِ لَقَدْ زَوَّجْتُكِ سَعِيدًا فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لِمَنِ الصَّالِحِينَ» فَلَانَ مِنْهَا فَقَالَ النَّبِيُّ ﷺ «يَا أَسْمَاءُ ائْتِينِي بِالْمِخْضَبِ فَامْلَئِيهِ مَاءً» فَأَتَتْ أَسْمَاءُ بِالْمِخْضَبِ فَمَلَأَتْهُ فَمَجَّ النَّبِيُّ ﷺ فِيهِ وَمَسَحَ فِيهِ وَجْهَهُ وَقَدَمَيْهِ ثُمَّ دَعَا فَاطِمَةَ فَأَخَذَ كَفًّا مِنْ مَاءٍ فَضَرَبَ بِهِ عَلَى رَأْسِهَا وَكَفَا بَيْنَ ثَدْيَيْهَا ثُمَّ رَشَّ جِلْدَهُ وَجِلْدَهَا ثُمَّ الْتَزَمَهَا فَقَالَ اللهُمَّ «إِنَّهُمَا مِنِّي وَأَنَا مِنْهُمَا اللهُمَّ كَمَا أَذْهَبْتَ عَنِّي الرِّجْسَ وَطَهَّرْتَنِي فَطَهِّرْهُمَا» ثُمَّ دَعَا بِمِخْضَبٍ آخَرَ ثُمَّ دَعَا عَلِيًّا فَصَنَعَ بِهِ كَمَا صَنَعَ بِهَا ثُمَّ دَعَا لَهُ كَمَا دَعَا لَهَا ثُمَّ قَالَ لَهُمَا «قُومَا إِلَى بَيْتِكُمَا جَمَعَ اللهُ بَيْنَكُمَا وَبَارَكَ فِي سَيْرِكُمَا وَأَصْلَحَ بَالَكُمَا» ثُمَّ قَامَ فَأَغْلَقَ عَلَيْهِمَا بَابَهُ بِيَدِهِ قَالَ ابْنُ عَبَّاسٍ فَأَخْبَرَتْنِي أَسْمَاءُ بِنْتُ عُمَيْسٍ أَنَّهَا رَمَقَتْ رَسُولَ اللهِ ﷺ فَلَمْ يَزَلْ يَدْعُو لَهُمَا خَاصَّةً لَا يُشْرِكُهُمَا فِي دُعَائِهِ أَحَدًا حَتَّى تَوَارَى فِي حُجْرَتِهِ ﷺ  

[Machine] "Tell me a story that you heard from the Messenger of Allah ﷺ and do not attribute it to anyone other than yourself," she said. I said, "If you wish, I will do so." He said to her, "Yes, tell me." She said, "I heard the call of the Messenger of Allah ﷺ calling for the congregational prayer, so I went to the mosque and prayed with the Messenger of Allah ﷺ. I was in the back row of the women, behind the men. When the Messenger of Allah ﷺ finished his prayer, he sat on the pulpit and started laughing. He said, 'Let every person perform their prayer.' Then he said, 'Do you know why I gathered you all?' They said, 'Allah and His Messenger know best.' He said, 'By Allah, I did not gather you out of desire or fear, but I gathered you because of Tameem ad-Dari. He was a Christian man who came and pledged allegiance and embraced Islam. And he informed me about something that I had been informing you about regarding the Dajjal (Antich  

حَدِّثِينِي حَدِيثًا سَمِعْتِيهِ مِنْ رَسُولِ اللهِ ﷺ لَا تُسْنِدِيهِ إِلَى أَحَدٍ غَيْرِكِ قَالَتْ لَئِنْ شِئْتَ لَأَفْعَلَنَّ قَالَ لَهَا أَجَلْ حَدِّثِينِي قَالَتْ سَمِعْتُ نِدَاءَ مُنَادِي رَسُولِ اللهِ ﷺ يُنَادِي الصَّلَاةَ جَامِعَةً فَخَرَجْتُ إِلَى الْمَسْجِدِ فَصَلَّيْتُ مَعَ رَسُولِ اللهِ ﷺ وَكُنْتُ فِي صَفِّ النِّسَاءِ الَّذِي يَلِي ظُهُورَ الْقَوْمِ فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ صَلَاتَهُ جَلَسَ عَلَى الْمِنْبَرِ وَهُوَ يَضْحَكُ فَقَالَ «لِيَلْزَمَ كُلُّ إِنْسَانٍ مُصَلَّاهُ» ثُمَّ قَالَ «هَلْ تَدْرُونَ لِمَ جَمَعْتُكُمْ؟» قَالُوا اللهُ وَرَسُولُهُ أَعْلَمُ قَالَ إِنِّي وَاللهِ مَا جَمَعْتُكُمْ لِرَغْبَةٍ وَلَا لِرَهْبَةٍ وَلَكِنْ جَمَعْتُكُمْ لِأَنَّ تَمِيمًا الدَّارِيَّ كَانَ رَجُلًا نَصْرَانِيًّا فَجَاءَ فَبَايَعَ وَأَسْلَمَ وَحَدَّثَنِي حَدِيثًا وَافَقَ الَّذِي كُنْتُ أُحَدِّثُكُمْ عَنْ مَسِيحِ الدَّجَّالِ حَدَّثَنِي أَنَّهُ رَكِبَ فِي سَفِينَةٍ بَحْرِيَّةٍ مَعَ ثَلَاثِينَ رَجُلًا مِنْ لَخْمٍ وَجُذَامٍ فَلَعِبَ بِهِمُ الْمَوْجُ شَهْرًا فِي الْبَحْرِ ثُمَّ ارْفَضُّوا إِلَى الْجَزِيرَةِ فِي الْبَحْرِ حَيْثُ مَغْرِبَ الشَّمْسِ فَجَلَسُوا فِي قَارِبِ السَّفِينَةِ فَدَخَلُوا الْجَزِيرَةَ فَلَقِيَتْهُمْ دَابَّةٌ أَهْلَبُ كَثِيرَةُ الشَّعْرِ لَا يَدْرُونَ مَا قُبُلُهُ مِنْ دُبُرِهِ مِنْ كَثْرَةِ الشَّعْرِ فَقَالُوا وَيْلَكَ مَا أَنْتَ؟ قَالَتْ أَنَا الْجَسَّاسَةُ قَالُوا وَمَا الْجَسَّاسَةُ؟ قَالَتْ أَيُّهَا الْقَوْمُ انْطَلِقُوا إِلَى هَذَا الرَّجُلِ فِي الدَّيْرِ فَإِنَّهُ إِلَى خَبَرِكُمْ بِالْأَشْوَاقِ قَالَ فَلَمَّا سَمَّتْ لَنَا رَجُلًا فَرِقْنَا مِنْهَا أَنْ تَكُونَ شَيْطَانَةً فَانْطَلَقْنَا سِرَاعًا حَتَّى دَخَلْنَا الدَّيْرَ فَإِذَا فِيهِ أَعْظَمُ إِنْسَانٍ رَأَيْنَاهُ قَطُّ خَلْقًا وأَشَدُّهُ وَثَاقًا مَجْمُوعَةٌ يَدَاهُ إِلَى عُنُقِهِ مَا بَيْنَ رُكْبَتَيْهِ إِلَى كَعْبَيْهِ بِالْحَدِيدِ قُلْنَا وَيْلَكَ مَا أَنْتَ؟ قَالَ قَدْ قَدَرْتُمْ عَلَى خَبَرِي فَأَخْبِرُونِي مَا أَنْتُمْ؟ قَالُوا أُنَاسٌ مِنَ الْعَرَبِ رَكِبْنَا فِي سَفِينَةٍ بَحْرِيَّةٍ فَصَادَفْنَا الْبَحْرَ حِينَ اغْتَلَمَ فَلَعِبَ بِنَا الْمَوْجُ شَهْرًا ثُمَّ أَلْقَتْنا إِلَى جَزِيرَتِكَ هَذِهِ فَجَلَسْنَا فِي قَارِبِها فَدَخَلْنَا الْجَزِيرَةَ فَلَقِينَا دَابَّةً أَهْلَبَ كَثِيرَةَ الشَّعْرِ لَا نَدْرِي قُبُلَهُ مِنْ دُبُرِهِ مِنْ كَثْرَةِ الشَّعْرِ فَقُلْنَا وَيْلَكِ مَا أَنْتِ؟ قَالَتْ أَنَا الْجَسَّاسَةُ قُلْنَا وَمَا الْجَسَّاسَةُ؟ قَالَتْ اعْمَدُوا إِلَى هَذَا الرَّجُلِ فَإِنَّهُ إِلَى خَبَرِكُمْ بِالْأَشْوَاقِ فَأَقْبَلْنَا إِلَيْكَ سِرَاعًا فَفَزِعْنَا مِنْهَا وَمَا أَمِنَّا أَنْ تَكُونَ شَيْطَانَةً فَقَالَ أَخْبِرُونِي عَنْ نَخْلِ بَيْسَانَ؟ قُلْنَا عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ؟ قَالَ أَسْأَلُكُمْ عَنْ نَخْلِهَا هَلْ يُثْمِرُ؟ قُلْنَا لَهُ نَعَمْ قَالَ أَمَا أَنَّهَا يُوشِكُ أَنْ لَا تُثْمِرَ قَالَ أَخْبِرُونِي عَنْ بُحَيْرَةِ الطَّبَرِيَّةِ؟ قُلْنَا عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ؟ قَالَ هَلْ فِيهَا مَاءٌ؟ قُلْنَا هِيَ كَثِيرَةُ الْمَاءِ قَالَ أَخْبِرُونِي عَنْ عَيْنِ زُغَرٍ قَالُوا عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ؟ قَالَ هَلْ فِي الْعَيْنِ مَاءٌ وَهَلْ يَزْرَعُ أَهْلُهَا بِمَاءِ الْعَيْنِ؟ قُلْنَا نَعَمْ وَهِيَ كَثِيرَةُ الْمَاءِ وَأَهْلُهَا يَزْرَعُونَ بِمَائِهَا قَالَ أَخْبِرُونِي عَنِ النَّبِيِّ الْأُمِّيِّ مَا فَعَلَ؟ قَالُوا خَرَجَ مِنْ مَكَّةَ وَنَزَلَ يَثْرِبَ قَالَ أَفَقَاتَلَهُ الْعَرَبُ؟ قُلْنَا نَعَمْ قَالَ كَيْفَ صَنَعَ بِهِمْ؟ فَأَخْبَرْنَاهُ أَنَّهُ ظَهْرَ عَلَى مَنْ يَلِيهِ مِنَ الْعَرَبِ فَأَطَاعُوهُ قَالَ لَهُمْ لَقَدْ كَانَ ذَلِكَ؟ قُلْنَا نَعَمْ قَالَ أَمَا أَنَّ ذَلِكَ خَيْرٌ لَهُمْ أَنْ يَصْنَعُوهُ أَنْ يُطِيعُوهُ إِنِّي مُخْبِرُكُمْ عَنِّي إِنِّي أَنَا الْمَسِيحُ وَأَنَّهُ يُوشِكُ أَنْ يُؤْذَنَ لِي فِي الْخُرُوجِ فَأَخْرُجُ فَأَسِيرُ فِي الْأَرْضِ فَلَا أَدَعُ قَرْيَةً إِلَّا هَبَطْتُهَا فِي أَرْبَعِينَ لَيْلَةً غَيْرَ مَكَّةَ وَطَيْبَةَ وَهُمَا مُحَرَّمَتَانِ عَلِيَّ كُلَّمَا أَرَدْتُ أَنْ أَدْخُلَ وَاحِدَةً مِنْهُمَا اسْتَقْبَلَنِي مَلَكٌ بِيَدِهِ السَّيْفُ صَلْتًا يَصُدُّنِي عَنْهَا وَإِنَّ عَلَى كُلِّ نَقْبٍ مِنْهَا مَلَائِكَةً يَحْرُسُونَهَا قَالَ رَسُولُ اللهِ ﷺ وَضَرَبَ بِمِخْصَرَتِهِ الْمِنْبَرَ «هَذِهِ طَيْبَةُ هَذِهِ طَيْبَةُ هَذِهِ طَيْبَةُ يَعْنِي الْمَدِينَةَ أَلَا هَلْ كُنْتُ حَدَّثْتُكُمْ ذَلِكَ؟» فَقَالَ النَّاسُ نَعَمْ قَالَ «فَإِنَّمَا أَعْجَبَنِي حَدِيثُ تَمِيمٍ الدَّارِيُّ لِأَنَّهُ وَافَقَ الَّذِي كُنْتُ أُحَدِّثُكُمْ عَنْهُ وَعَنِ الْمَدِينَةِ وَمَكَّةَ أَلَا أَنَّهُ فِي بَحْرِ الشَّامِ أَوْ بَحْرِ الْيَمَنِ لَا بَلْ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ مِنْ قِبَلِ الْمَشْرِقِ» وأَوْمَا بِيَدِهِ إِلَى الْمَشْرِقِ قَالَتْ حَفِظْتُ هَذَا مِنْ رَسُولِ اللهِ ﷺ  

[Machine] The Prophet ﷺ used to come to us in Makkah twice a day. One day, he came to us at noon, and I said, "O Abu Bakr, this is the Messenger of Allah." Abu Bakr replied, "By my father and mother, he does not come at this time except for a reason." The Prophet ﷺ then asked him, "Did you feel that Allah has given me permission to leave?" Abu Bakr replied, "Yes, O Messenger of Allah." Abu Bakr then said, "I have prepared two riding camels for this day since a while ago. Take one of them." The Prophet ﷺ replied, "Buy it, O Abu Bakr." Abu Bakr said, "By my father and mother, it is for you, if you want." They then prepared a meal for them and tied the camels together. They stayed in the cave in the Thawr mountain. When they reached the cave, Abu Bakr entered it first and did not leave any hole in it without putting his finger in it, fearing that there might be a snake in it. Quraysh people lost track of them and began searching for them. They placed a reward of a hundred camels for capturing the Prophet ﷺ and they started to circle around the mountains of Makkah until they reached the mountain in which they were. Abu Bakr said to a man who could see them from the opening in the cave, "O Messenger of Allah, he has seen us." The Prophet ﷺ replied, "No, it is the angels that are covering us with their wings." The man sat down and pretended to be close to the cave. The Prophet ﷺ said to Abu Bakr, "If he had seen us, he would not have done this." They stayed there for three nights and ‘Amir ibn Fuhayrah, the servant of Abu Bakr, would come with their sheep to graze with the shepherds during the day and join them at night. ‘Abdullah ibn Abu Bakr would stay in Makkah to gather news and then come to them at nightfall to inform them  

كَانَ النَّبِيُّ ﷺ يَأْتِينَا بِمَكَّةَ كُلَّ يَوْمٍ مَرَّتَيْنِ فَلَمَّا كَانَ يَوْمًا مِنْ ذَلِكَ جَاءَنَا فِي الظَّهِيرَةِ فَقُلْتُ يَا أَبَةُ هَذَا رَسُولُ اللهِ ﷺ فَقَالَ بِأَبِي وَأُمِّي مَا جَاءَ بِهِ فِي هَذِهِ السَّاعَةِ إِلَّا أَمَرٌ فَقَالَ لَهُ النَّبِيُّ ﷺ «هَلْ شَعَرْتَ أَنَّ اللهَ قَدْ أَذِنَ لِي فِي الْخُرُوجِ؟» فَقَالَ أَبُو بَكْرٍ فَالصَّحَابَةُ يَا رَسُولَ اللهِ قَالَ «الصَّحَابَةُ» فَقَالَ أَبُو بَكْرٍ إِنَّ عِنْدِي لَرَاحِلَتَيْنِ قَدْ عَلَفْتُهُمَا مُنْذُ كَذَا وَكَذَا انْتِظَارًا لِهَذَا الْيَوْمِ فَخُذْ إِحْدَاهُمَا فَقَالَ «بِثَمَنِهَا يَا أَبَا بَكْرٍ» قَالَ بِثَمَنِهَا بِأَبِي أَنْتَ وَأُمِّي إِنْ شِئْتَ قَالَتْ فَهَيَّأْنَا لَهُمْ سَفْرَةً ثُمَّ قَطَعَتْ نِطَاقَهَا فَرَبَطَتْهَا بِبَعْضِهِ فَخَرَجَا فَمَكَثَا فِي الْغَارِ فِي جَبَلِ ثَوْرٍ فَلَمَّا انْتَهَيَا إِلَيْهِ دَخَلَ أَبُو بَكْرٍ الْغَارَ قَبْلَهُ فَلَمْ يَتْرُكْ فِيهِ جُحْرًا إِلَّا أَدْخَلَ فِيهِ أَصْبُعَهُ مَخَافَةَ أَنْ يَكُونَ فِيهِ هَامَةً وَخَرَجَتْ قُرَيْشُ حِينَ فَقَدُوهُمَا فِي بِغَائِهِمَا وَجَعَلُوا فِي النَّبِيِّ ﷺ مِائَةَ نَاقَةٍ وَخَرَجُوا يَطُوفُونَ فِي جِبَالِ مَكَّةَ حَتَّى انْتَهَوْا إِلَى الْجَبَلِ الَّذِي هُمَا فِيهِ فَقَالَ أَبُو بَكْرٍ لِرَجُلٍ يَرَاهُ مُوَاجِهَ الْغَارِ يَا رَسُولَ اللهِ إِنَّهُ لَيَرَانَا فَقَالَ «كَلَّا إِنَّ مَلَائِكَةً تَسْتُرُنَا بِأَجْنِحَتِهَا» فَجَلَسَ ذَلِكَ الرَّجُلُ فَبَالَ مُوَاجِهَ الْغَارِ فَقَالَ النَّبِيُّ ﷺ «لَوْ كَانَ يَرَانَا مَا فَعَلَ هَذَا» فَمَكَثَا ثَلَاثَ لَيَالٍ يَرُوحُ عَلَيْهِمَا عَامِرُ بْنُ فُهَيْرَةَ مَوْلَى أَبِي بَكْرٍ غَنَمًا لِأَبِي بَكْرٍ وَيُدْلِجُ مِنْ عِنْدِهِمَا فَيُصْبِحُ مَعَ الرُّعَاةِ فِي مَرَاعِهَا وَيَرُوحُ مَعَهُمْ وَيَتَطَأْطَأُ فِي الْمَشْيِ حَتَّى إِذَا أَظْلَمَ انْصَرَفَ بِغَنَمِهِ إِلَيْهِمَا فَيَظُنُّ الرُّعَاةُ أَنَّهُ مَعَهُمْ وَعَبْدُ اللهِ بْنُ أَبِي بَكْرٍ يَظَلُّ بِمَكَّةَ يَبْطُشُ الْأَخْبَارَ ثُمَّ يَأْتِيَهُمَا إِذَا أَظْلَمَ فَيُخْبِرْهُمَا ثُمَّ يُدْلِجُ مِنْ عِنْدِهِمَا فَيُصْبِحُ بِمَكَّةَ كَبَائِتٍ ثُمَّ خَرَجَا مِنَ الْغَارِ فَأَخَذَا عَلَى السَّاحِلِ فَجَعَلَ أَبُو بَكْرٍ يَسِيرُ أَمَامَهُ فَإِذَا خَشِيَ أَنْ يُؤْتَى مِنْ خَلْفِهِ سَارَ خَلْفَهُ فَلَمْ يَزَلْ كَذَلِكَ مَسِيرُهُ وَكَانَ أَبُو بَكْرٍ رَجُلًا مَعْرُوفًا فِي النَّاسِ فَإِذَا لَقِيَهُ لَاقٍ قَالَ لِأَبِي بَكْرٍ مَنْ هَذَا مَعَكَ؟ فَيَقُولُ هَادٍ يَهْدِينِي يُرِيدُ الْهِدَايَةَ فِي الدِّينِ وَيَحْسَبُهُ الْآخَرُ دَلِيلًا حَتَّى إِذَا كَانَا بِأَبْيَاتِ قُدَيْدٍ وَكَانَ عَلَى طَرِيقِهِمَا عَلَى السَّاحِلِ جَاءَ إِنْسَانٌ إِلَى مَجْلِسِ بَنِي مُدْلِجٍ فَقَالَ قَدْ رَأَيْتُ رَاكِبَيْنِ نَحْوَ السَّاحِلِ فَإِنِّي أَرَى أَحَدَهُمَا لَصَاحِبُ قُرَيْشٍ الَّذِي يَبْغُونَ فَقَالَ سُرَاقَةُ بْنُ مَالِكٍ ذَانِكَ رَاكِبَانِ مِمَّنْ بَعَثْنَا فِي طَلَبِهِ يُواسِ الْقَوْمَ ثُمَّ دَعَا جَارِيَتَهُ فَسَارَّهَا فَأَمَرَهَا أَنْ تَخْرُجَ بِفَرَسِهِ وَتَحُطُّ رُمْحَهُ وَلَا تَنُصُبُهُ حَتَّى يَأْتِيَهُ فِي قَرَارِهِ بِمَوْضُوعِ كَذَا وَكَذَا ثُمَّ يَجِيئُهَا فَرَكَبَ فَرَسَهُ ثُمَّ خَرَجَ فِي آثَارِهِمَا فَقَالَ سُرَاقَةُ فَدَنَوْتُ مِنْهُمَا حَتَّى إِنِّي لَأَسْمَعُ قِرَاءَةَ رَسُولِ اللهِ ﷺ ثُمَّ رَكَضْتُ الْفَرَسَ فَوَقَعَتْ بِمِنْخَرِهَا فَأَخْرَجْتُ قِداحًا فِي كِنَانَتِي فَضَرَبْتُ بِهَا أَضُرُّهُ أَمْ لَا أَضُرُّهُ فَخَرَجَ لَا تَضُرُّهُ فَأَبَتْ نَفْسِي حَتَّى اتَّبَعْتُهُ فَأَدْرَكْتُهُ بِمِثْلِ ذَلِكَ الْمَوْضِعِ فَوَقَعَتِ الْفَرَسُ فَاسْتَخْرَجْتُ يَدَهُ مَرَّةً أُخْرَى فَضَرَبْتُ بِالْقِدَاحِ أَضُرُّهُ أَمْ لَا أَضُرُّهُ فَخَرَجَ لَا تَضُرُّهُ فَأَبَتْ نَفْسِي حَتَّى إِذَا كُنْتُ بِمِثْلِ ذَلِكَ الْمَوْضِعِ خَشِيتُ أَنْ يُصِيبَنِي مِثْلَ مَا أَصَابَنِي فَنَادَيْتُهُ فَقُلْتُ إِنِّي أَرَى سَيَكُونُ لَكَ شَأْنًا فَقِفْ أُكَلِّمُكَ فَوَقَفَ النَّبِيُّ ﷺ فَسَأَلَهُ أَنْ يَكْتُبْ لَهُ أَمَانًا فَأَمَرَهُ أَنْ يَكْتُبَ لَهُ فَكَتَبَ لَهُ قَالَ سُرَاقَةُ فَلَمَّا كَانَ يَوْمُ حُنَيْنٍ جِئْتُ بِالْكِتَابِ فَأَخْرَجْتُهُ ونَادَيْتُ أَنَا سُرَاقَةُ فَقَالَ النَّبِيُّ ﷺ «يَوْمُ وَفَاءٍ» قَالَ سُرَاقَةُ فَمَا شَبَّهْتُ سَاقَهُ فِي غُرَرِهِ إِلَّا الْجُمَّارَ فَذَكَرْتُ لَهُ شَيْئًا أَسْأَلُهُ فَقُلْتُ يَا رَسُولَ اللهِ إِنِّي رَجُلٌ ذُو نَعَمٍ وإِنَّ الْحِيَاضَ تَمْلَأُ مِنَ الْمَاءِ فَيَشْرَبُ فَيَفْضُلُ مِنَ الْمَاءِ فِي الْحِيَاضِ فَيَرِدُ الْهَمَلُ فَهَلْ لِي فِي ذَلِكَ مِنْ أَجْرٍ؟ فَقَالَ النَّبِيُّ ﷺ «نَعَمْ فِي كُلِّ كَبِدٍ حَرَّى أَجْرٌ»  

[Machine] "I fear for you because of them," I said. They replied, "No, it is not so." I put on my clothes, mounted my horse and entered their residence in broad daylight while they were eating. They welcomed me, saying, "Welcome, O Ibn Abbas! What brings you here?" I told them, "I have come to you from the Companions of the Prophet ﷺ, the Muhajirin and the Ansar, and from the Prophet's ﷺ cousin and son-in-law. The Quran was revealed to them, so they are more knowledgeable than you in interpreting it. Among them, there is no one from you to inform you about what they say, and I inform them of what you say." Then a group of them left the gathering. I said to them, "Bring forth what you hold against the Companions of the Messenger of Allah ﷺ and his cousin." They replied, "There are three things." I asked, "What are they?" They said, "The first is that they claim that only men have the authority to make decisions in matters related to Allah. And Allah says, 'The decision is only for Allah' (Quran 6:57). So what do men and their rulings have to do with it?" I said, "This is one point. What is the second?" They said, "The second is that Ali fought but did not curse or plunder. If they were disbelievers, the spoils of war would have been lawful for them. And if they were believers, their wealth and lives should not have been violated." I said, "This is the second point. What is the third?" They mentioned a certain phrase, the meaning of which was that Ali dissociated himself from the Amir al-Mu'minin. So if he is not the Amir al-Mu'minin, then he is the Amir of the disbelievers." I asked them, "Do you have anything else besides these points?" They replied, "This is sufficient for us." I said to them, "What if I were to recite to you from the Book of Allah and the Sunnah of His Prophet, anything that contradicts your views, would you reconsider?" They said, "Yes." I said, "As for your statement that only men have the authority to make decisions in matters related to Allah, I recite to you from the Book of Allah that Allah has delegated His authority to men in exchange for a quarter of a dirham. (Referring to the verse in Surah An-Nisa, Verse 95) Allah commanded them to judge in it." I asked, "What do you think about the saying of Allah, 'O you who have believed, do not kill game while you are in the state of ihram. And whoever of you kills it intentionally - the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you.' (Quran 5:95)". It was part of Allah's ruling that men should judge in it. If He had willed, He could have judged in it Himself. So one of the two points has been proven. I ask you by Allah, is men's ruling in resolving disputes and shedding their blood better, or is their ruling in one rabbit better?" They replied, "Indeed, their ruling in resolving disputes and shedding their blood is better." I then asked, "And what about the ruling regarding a woman and her husband, 'And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people.' (Quran 4:35)". I asked them to answer me by Allah, is men's  

«إِنِّي أَخَافُهُمْ عَلَيْكَ» قُلْتُ كَلَّا فَلَبِسْتُ وَتَرَجَّلْتُ وَدَخَلْتُ عَلَيْهِمْ فِي دَارِ نِصْفِ النَّهَارِ وَهُمْ يَأْكُلُونَ فَقَالُوا «مَرْحَبًا بِكَ يَا ابْنَ عَبَّاسٍ فَمَا جَاءَ بِكَ؟» قُلْتُ لَهُمْ أَتَيْتُكُمْ مِنْ عِنْدِ أَصْحَابِ النَّبِيِّ ﷺ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَمِنْ عِنْدِ ابْنِ عَمِّ النَّبِيِّ ﷺ وَصِهْرِهِ وَعَلَيْهِمْ نُزِّلَ الْقُرْآنُ فَهُمْ أَعْلَمُ بِتَأْوِيلِهِ مِنْكُمْ وَلَيْسَ فِيكُمْ مِنْهُمْ أَحَدٌ لَأُبَلِّغَكُمْ مَا يَقُولُونَ وَأُبَلِّغَهُمْ مَا تَقُولُونَ فَانتَحَى لِي نَفَرٌ مِنْهُمْ قُلْتُ هَاتُوا مَا نَقِمْتُمْ عَلَى أَصْحَابِ رَسُولِ اللهِ ﷺ وَابْنِ عَمِّهِ قَالُوا «ثَلَاثٌ» قُلْتُ مَا هُنَّ؟ قَالَ «أَمَّا إِحْدَاهُنَّ فَإِنَّهُ حُكْمُ الرِّجَالِ فِي أَمْرِ اللهِ» وَقَالَ اللهُ {إِنِ الْحُكْمُ إِلَّا لِلَّهِ} [الأنعام 57] مَا شَأْنُ الرِّجَالِ وَالْحُكْمِ؟ قُلْتُ هَذِهِ وَاحِدَةٌ قالوا وَأَمَّا الثَّانِيَةُ فَإِنَّهُ قَاتَلَ وَلَمْ يَسْبِ وَلَمْ يَغْنَمْ إِنْ كَانُوا كُفَّارًا لَقَدْ حَلَّ سِبَاهُمْ وَلَئِنْ كَانُوا مُؤْمِنِينَ مَا حَلَّ سِبَاهُمْ وَلَا قِتَالُهُمْ قُلْتُ هَذِهِ ثِنْتَانِ فَمَا الثَّالِثَةُ؟ وَذَكَرَ كَلِمَةً مَعْنَاهَا قَالُوا مَحَى نَفْسَهُ مِنْ أَمِيرِ الْمُؤْمِنِينَ فَإِنْ لَمْ يَكُنْ أَمِيرَ الْمُؤْمِنِينَ فَهُوَ أَمِيرُ الْكَافِرِينَ قُلْتُ هَلْ عِنْدَكُمْ شَيْءٌ غَيْرُ هَذَا؟ قَالُوا «حَسْبُنَا هَذَا» قُلْتُ لَهُمْ أَرَأَيْتَكُمْ إِنْ قَرَأْتُ عَلَيْكُمْ مِنْ كِتَابِ اللهِ جَلَّ ثَنَاؤُهُ وَسُنَّةِ نَبِيِّهِ مَا يَرُدُّ قَوْلَكُمْ أَتَرْجِعُونَ؟ قَالُوا «نَعَمْ» قُلْتُ أَمَّا قَوْلُكُمْ «حُكْمُ الرِّجَالِ فِي أَمْرِ اللهِ فَإِنِّي أَقْرَأُ عَلَيْكُمْ فِي كِتَابِ اللهِ أَنْ قَدْ صَيَّرَ اللهُ حُكْمَهُ إِلَى الرِّجَالِ فِي ثَمَنِ رُبْعِ دِرْهَمٍ [481] فَأَمَرَ اللهُ تَبَارَكَ وَتَعَالَى أَنْ يَحْكُمُوا فِيهِ» أَرَأَيْتَ قَوْلَ اللهِ تَبَارَكَ وَتَعَالَى {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ} [المائدة 95] وَكَانَ مِنْ حُكْمِ اللهِ أَنَّهُ صَيَّرَهُ إِلَى الرِّجَالِ يَحْكُمُونَ فِيهِ وَلَوْ شَاءَ لحكم فِيهِ فَجَازَ مِنْ حُكْمِ الرِّجَالِ أَنْشُدُكُمْ بِاللهِ أَحُكْمُ الرِّجَالِ فِي صَلَاحِ ذَاتِ الْبَيِّنِ وَحَقْنِ دِمَائِهِمْ أَفْضَلُ أَوْ فِي أَرْنَبٍ؟ قَالُوا بَلَى هَذَا أَفْضَلُ وَفِي الْمَرْأَةِ وَزَوْجِهَا {وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا} [النساء 35] فَنَشَدْتُكُمْ بِاللهِ حُكْمَ الرِّجَالِ فِي صَلَاحِ ذَاتِ بَيْنِهِمْ وَحَقْنِ دِمَائِهِمْ أَفْضَلُ مِنْ حُكْمِهِمْ فِي بُضْعِ امْرَأَةٍ؟ خَرَجْتُ مِنْ هَذِهِ؟ قَالُوا نَعَمْ قُلْتُ وَأَمَّا قَوْلُكُمْ قَاتَلَ وَلَمْ يَسْبِ وَلَمْ يَغْنَمْ أَفَتَسْبُونَ أُمَّكُمْ عَائِشَةَ تَسْتَحِلُّونَ مِنْهَا مَا تَسْتَحِلُّونَ مِنْ غَيْرِهَا وَهِيَ أُمُّكُمْ؟ فَإِنْ قُلْتُمْ إِنَّا نَسْتَحِلُّ مِنْهَا مَا نَسْتَحِلُّ مِنْ غَيْرِهَا فَقَدْ كَفَرْتُمْ وَإِنْ قُلْتُمْ لَيْسَتْ بِأُمِّنَا فَقَدْ كَفَرْتُمْ {النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ} [الأحزاب 6] فَأَنْتُمْ بَيْنَ ضَلَالَتَيْنِ فَأْتُوا مِنْهَا بِمَخْرَجٍ أَفَخَرَجْتُ مِنْ هَذِهِ؟ قَالُوا نَعَمْ وَأَمَّا مَحْيُ نَفْسِهِ مِنْ أَمِيرِ الْمُؤْمِنِينَ فَأَنَا آتِيكُمْ بِمَا تَرْضَوْنَ إن نَبِيَّ اللهِ ﷺ يَوْمَ الْحُدَيْبِيَةِ صَالَحَ الْمُشْرِكِينَ فَقَالَ لِعَلِيٍّ «اكْتُبْ يَا عَلِيُّ هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدٌ رَسُولَ اللهِ» قَالُوا لَوْ نَعْلَمُ أَنَّكَ رَسُولُ اللهِ مَا قَاتَلْنَاكَ فَقَالَ رَسُولُ اللهِ ﷺ «امْحُ يَا عَلِيُّ اللهُمَّ إِنَّكَ تَعْلَمُ أَنِّي رَسُولُ اللهِ امْحُ يَا عَلِيُّ وَاكْتُبْ هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ» وَاللهِ لَرَسُولُ اللهِ ﷺ خَيْرٌ مِنْ عَلِيٍّ وَقَدْ مَحَى نَفْسَهُ وَلَمْ يَكُنْ مَحْوُهُ نَفْسَهُ ذَلِكَ مَحَاهُ مِنَ النُّبُوَّةِ أَخْرَجْتُ مِنْ هَذِهِ؟ قَالُوا «نَعَمْ فَرَجَعَ مِنْهُمْ أَلْفَانِ وَخَرَجَ سَائِرُهُمْ فَقُتِلُوا عَلَى ضَلَالَتِهِمْ فَقَتَلَهُمُ الْمُهَاجِرُونَ وَالْأَنْصَارُ»  

I was eager to ask 'Umar about the two wives of the Prophet ﷺ concerning whom Allah said, “If you two (wives of the Prophet ﷺ turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet ﷺ likes)” [at-Tahreem 66:4], until 'Umar went for Hajj and I went with him. When we were partway there, 'Umar turned aside and I turned aside with him, bringing the jug. He relieved himself, then he came to me and I poured water onto his hands, and he did wudoo’. I said: “O Ameer al -Mu'mineen, who are the two wives of the Prophet ﷺ of whom Allah said: ‘If you two (wives of the Prophet ﷺ) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet ﷺ likes)’?” [at-Tahreem 66:4] 'Umar said, “How strange of you, O Ibn 'Abbas”, (az-Zuhri said: By Allah, he did not like the question, but he did not conceal anything.) He said, “They were Hafsah and 'A'ishah.” Then he started to narrate the hadeeth and said: We people of Quraish were a people who dominated women, but when we came to Madinah we found a people who were dominated by their women, and our women started to learn from their women. My house was among Banu Umayyah bin Zaid in al-'Awali. One day I got angry with my wife, and she argued with me. I did not like her to argue with me, but she said: Do you not like me to argue with you? By Allah, the wives of the Prophet ﷺ argue with him, and one of them will forsake him all day until night comes, I went and entered upon Hafsah, and I said: Do you argue with the Messenger of Allah ﷺ? She said: Yes. I said: Does one of you forsake him all day until night comes? She said: Yes. I said: Any one of you who does that is doomed and lost. Does any one of you feel assured that Allah will not be angry with her because of the anger of His Messenger ﷺ, for then she will be doomed? Do not argue with the Messenger of Allah ﷺ and do not ask him for anything. Ask me for whatever you want. And do not be misled by the fact that your neighbour is more beautiful than you and more beloved to the Messenger of Allah ﷺ than you – referring to 'A'ishah. And ‘Umar said: I had a neighbour among the Ansar. We used to take turns to go down to the Messenger of Allah ﷺ. He would go down one day and I would go down the next. He would bring me the news of the Revelation and other things, and I would do likewise. We were saying that Ghassan were shoeing their horses to attack us. My friend went down, then he came to me at night and knocked on my door, then he called out to me. I went out to him and he said: Something terrible has happened! I said: What? Have Ghassan come? He said: No, it is more terrible than that and worse. The Prophet ﷺ has divorced his wives! I said: Hafsah is doomed and lost! I thought that this would happen. Then when I had prayed Fajr, I got dressed, then I went down and entered upon Hafsah, who was weeping. I said: Has the Messenger of Allah ﷺdivorced you? She said: I do not know. He has secluded himself in this loft. I went to a black slave of his and said: Ask for permission for ‘Umar to enter. He went in, then he came out to me and said: I mentioned you to him but he did not say anything, I went away and came to the minbar, where I sat down. By it was a group of people, some of whom were weeping. I sat for a little while, then I could not bear it any longer, so I went to the slave and said: Ask for permission for ‘Umar to enter. He went in, then he came out to me and said: I mentioned you to him but he did not say anything. I turned to leave, then the slave called me and said: Go in, he has given you permission. So I went in and greeted the Messenger of Allah ﷺ with salam. He was resting on a reed mat that had left marks on his side. I said: O Messenger of Allah, have you divorced your wives? He looked up at me and said, “No.” I said: Allah Akbar! if you had seen us, O Messenger of Allah, we Quraish were a people who dominated women, but when we came to Madinah we found a people who were dominated by their women, and our women started to learn from their women. I got angry with my wife one day, and she started to argue with me. I did not like her to argue with me, but she said: Do you not like me to argue with you? By Allah, the wives of the Prophet ﷺ argue with him, and one of them will forsake him all day until night comes. I said: Any one of them who does that is doomed and lost. Does one of them feel assured that Allah will not be angry with her because of the anger of His Messenger ﷺ,then she will be doomed? The Messenger of Allah ﷺ smiled. I said: O Messenger of Allah, I entered upon Hafsah and I said: Do not be misled by the fact that your neighbour (i.e. ‘Aa'ishah) is more beautiful than you and more beloved to the Messenger of Allah ﷺ than you. The Messenger of Allah ﷺ smiled again. I said: O Messenger of Allah, may I speak to you freely? He said: “Yes.” So I sat down and looked around the room, and by Allah, I did not see anything in it to please the eye except three hides. I said: Pray to Allah, O Messenger of Allah, to make life prosperous for your ummah, for He has made life prosperous for the Persians and Romans, but they do not worship Allah, may He be glorified and exalted. He sat up straight and said: “Are you doubting. O son of al-Khattab? They are people whose good things have been hastened for them in this world.” I said: Pray for forgiveness for me, O Messenger of Allah. He had sworn that he would not enter upon them for a month, because he was so annoyed with them until Allah rebuked him. (Using translation from Aḥmad 222)  

«لَمْ أَزَلْ حَرِيصًا أَسْأَلُ عُمَرَ بْنَ الْخَطَّابِ عَنِ الْمَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَيْنِ» قَالَ اللهُ تَعَالَى {إِنْ تَتُوبَا إِلَى اللهِ فَقَدْ صَغَتْ قُلُوبُكُمَا} [التحريم 4] فَحَجَّ عُمَرُ وَحَجَجْتُ مَعَهُ فَلَمَّا كُنَّا بِبَعْضِ الطَّرِيقِ عَدَلَ عُمَرُ وَعَدَلْتُ مَعَهُ بِالْإِدَاوَةِ فَتَبَرَّزَ ثُمَّ أَتَانِي فَسَكَبْتُ عَلَى يَدَيْهِ فَتَوَضَّأَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَنِ الْمَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَانِ قَالَ اللهُ لَهُمَا {إِنْ تَتُوبَا إِلَى اللهِ فَقَدْ صَغَتْ قُلُوبُكُمَا} [التحريم 4] قَالَ عُمَرُ وَاعَجَبًا لَكَ يَا ابْنَ عَبَّاسٍ عَائِشَةُ وَحَفْصَةُ ثُمَّ أَخَذَ يَسُوقُ الْحَدِيثَ قَالَ «كُنَّا مَعْشَرَ قُرَيْشٍ قَوْمًا نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ وَجَدْنَا قَوْمًا تَغْلِبُهُمْ نِسَاؤُهُمْ فَطَفِقَ نِسَاؤُنَا يَتَعَلَّمْنَ مِنْ نِسَائِهِمْ» وَكَانَ مَنْزِلِي فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ بِالْعَوَالِي فَغَضِبْتُ يَوْمًا عَلَى امْرَأَتِي فَإِذَا هِيَ تُرَاجِعُنِي فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي فَقَالَتْ «مَا تُنْكِرُ أَنْ أُرَاجِعَكَ فَوَاللهِ إِنَّ أَزْوَاجَ النَّبِيِّ ﷺ لَيُرَاجِعْنَهُ وَتَهْجُرُهُ إِحْدَاهُنَّ الْيَوْمَ إِلَى اللَّيْلِ فَانْطَلَقْتُ فَدَخَلْتُ عَلَى حَفْصَةَ» فَقُلْتُ أَتُرَاجِعِينَ رَسُولَ اللهِ ﷺ قَالَتْ «نَعَمْ» قُلْتُ وَتَهْجُرُهُ إِحْدَاكُنَّ الْيَوْمَ إِلَى اللَّيْلِ قَالَتْ «نَعَمْ» قُلْتُ لَقَدْ خَابَ مَنْ فَعَلَ ذَلِكَ مِنْكُنَّ وَخَسِرَ أَفَتَأْمَنُ إِحْدَاكُنَّ أَنْ يَغْضَبَ اللهُ عَلَيْهَا لِغَضَبِ رَسُولِهِ ﷺ فَإِذَا هِيَ قَدْ هَلَكَتْ؟ لَا تُرَاجِعِي رَسُولَ اللهِ ﷺ وَلَا تَسْأَلِيهِ وَسَلِينِي مَا بَدَا لَكِ [258] وَلَا يَغْرُرْكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْسَمُ وَأَحَبُّ إِلَى رَسُولِ اللهِ ﷺ مِنْكِ يُرِيدُ عَائِشَةَ فَكَانَ لِي جَارٌ مِنِ الْأَنْصَارِ وَكُنَّا نَتَنَاوَبُ النُّزُولَ إِلَى رَسُولِ اللهِ ﷺ فَأَنْزِلُ يَوْمًا وَيَنْزِلُ يَوْمًا فَيَأْتِينِي بِخَبَرِ الْوَحْيِ وَغَيْرِهِ وَآتِيهِ بِمِثْلِ ذَلِكَ وَكُنَّا نَتَحَدَّثُ أَنَّ غَسَّانَ تُنْعِلُ الْخَيْلَ لِتَغْزُوَنَا فَنَزَلَ صَاحِبِي يَوْمًا ثُمَّ أَتَانِي عِشَاءً فَضَرَبَ بَابِي ثُمَّ نَادَى فَخَرَجْتُ إِلَيْهِ فَقَالَ «حَدَثَ أَمْرٌ» قُلْتُ مَا حَدَثَ؟ جَاءَتْ غَسَّانُ؟ قَالَ «لَا بَلْ هُوَ أَعْظَمُ مِنْ ذَلِكَ طَلَّقَ النَّبِيُّ ﷺ نِسَاءَهُ» فَقُلْتُ لَقَدْ خَابَتْ حَفْصَةُ إِذًا وَخَسِرَتْ قَدْ كُنْتُ أَظُنُّ هَذَا كَائِنًا حَتَّى إِذَا صَلَّيْتُ الصُّبْحَ شَدَدْتُ عَلَيَّ ثِيَابِي ثُمَّ نَزَلْتُ فَدَخَلْتُ عَلَى حَفْصَةَ وَهِيَ تَبْكِي فَقُلْتُ ثُمَّ ذَكَرَ كَلِمَةً مَعْنَاهَا أَطَلَّقَكُنَّ رَسُولُ اللهِ ﷺ قَالَتْ «لَا أَدْرِي هَذَا هُوَ مُعْتَزِلٌ فِي هَذِهِ الْمَشْرُبَةِ فَنَادَيْتُ غُلَامًا لَهُ أَسْوَدَ» فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ الْغُلَامُ ثُمَّ خَرَجَ إِلَيَّ فَقَالَ «قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ فَانْطَلَقْتُ حَتَّى أَتَيْتُ الْمِنْبَرَ فَجَلَسْتُ فَإِذَا عِنْدَهُ رَهْطٌ جُلُوسٌ يَبْكِي بَعْضُهُمْ فَجَلَسْتُ قَلِيلًا فَغَلَبَنِي مَا أَجِدُ فَأَتَيْتُ الْغُلَامَ» فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ الْغُلَامُ ثُمَّ رَجَعَ إِلَيَّ قَالَ قَدْ ذَكَرْتُكَ لَهُ فَصَمَتَ فَجَلَسْتُ إِلَى الْمِنْبَرِ ثُمَّ غَلَبَنِي مَا أَجِدُ فَرَجَعْتُ إِلَى الْغُلَامِ فَقُلْتُ اسْتَأَذِنْ لِعُمَرَ فَدَخَلَ ثُمَّ خَرَجَ إِلَيَّ فَقَالَ قَدَ ذَكَرْتُكَ لَهُ فَصَمَتَ فَوَلَّيْتُ مُدْبِرًا فَإِذَا الْغُلَامُ يَدْعُونِي فَقَالَ ادْخُلْ فَقَدْ أَذِنَ لَكَ فَدَخَلْتُ فَسَلَّمْتُ عَلَى رَسُولِ اللهِ ﷺ فَإِذَا هُوَ مُتَّكِئٌ عَلَى حَصِيرٍ قَدْ أَثَّرَ فِي جَنْبِهِ فَقُلْتُ أَطَلَّقْتَ يَا رَسُولَ اللهِ نِسَاءَكَ؟ فَرَفَعَ إِلَيَّ رَأْسَهُ قَالَ «لَا» [259] قُلْتُ اللهُ أَكْبَرُ لَوْ رَأَيْتَنَا يَا رَسُولَ اللهِ وَكُنَّا مَعْشَرَ قُرَيْشٍ قَوْمًا نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ وَجَدْنَا قَوْمًا تَغْلِبُهُمْ نِسَاؤُهُمْ فَطَفِقَ نِسَاؤُنَا يَتَعَلَّمْنَ مِنْ نِسَائِهِمْ فَغَضِبْتُ يَوْمًا عَلَى امْرَأَتِي فَطَفِقَتْ تُرَاجِعُنِي فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي فَقَالَتْ مَا تُنْكِرُ أَنْ أُرَاجِعَكَ فَوَاللهِ إِنَّ أَزْوَاجَ النَّبِيِّ ﷺ لَيُرَاجِعْنَهُ وَتَهْجُرُهُ إِحْدَاهُنَّ يَوْمًا إِلَى اللَّيْلِ فَقُلْتُ لَقَدْ خَابَ مَنْ فَعَلَ ذَلِكِ مِنْهُنَّ وَخَسِرَ أَتَأْمَنُ إِحْدَاهُنَّ أَنْ يَغْضَبَ اللهُ عَلَيْهَا لِغَضَبِ رَسُولِهِ ﷺ؟ فَإِذَا هِيَ قَدْ هَلَكَتْ فَتَبَسَّمَ رَسُولُ اللهِ ﷺ فَقُلْتُ يَا رَسُولَ اللهِ فَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ لَا يَغْرُرْكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْسَمَ مِنْكِ وَأَحَبَّ إِلَى رَسُولِ اللهِ ﷺ مِنْكِ فَتَبَسَّمَ أُخْرَى فَقُلْتُ أَسْتَأْنِسُ يَا رَسُولَ اللهِ قَالَ «نَعَمْ» فَجَلَسْتُ فَرَفَعْتُ رَأْسِي فِي الْبَيْتِ فَوَاللهِ مَا رَأَيْتُ شَيْئًا يَرُدُّ الْبَصَرَ إِلَّا أُهُبًا ثَلَاثَةً فَقُلْتُ يَا رَسُولَ اللهِ ادْعُ اللهَ يُوَسِّعْ عَلَى أُمَّتِكَ فَقَدْ وَسَّعَ اللهُ عَلَى فَارِسَ وَالرُّومِ وَهُمْ لَا يَعْبُدُونَ اللهَ فَاسْتَوَى جَالِسًا وَقَالَ «أَوَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ قَدْ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا» فَقُلْتُ اسْتَغْفِرْ لِي يَا رَسُولَ اللهِ قَالَ وَكَانَ أَقْسَمَ أَلَّا يَدْخُلَ عَلَيْهِنَّ شَهْرًا مِنْ شِدَّةِ مَوْجِدَتِهِ عَلَيْهِنَّ حِينَ عَاتَبَهُ اللهُ  

Ja’far bin Muhammad reported on the authority of his father “We entered upon Jabir bin ‘Abd Allaah. When we reached him, he asked about the people (who had come to visit him). When my turn came I said “I am Muhammad bin Ali bin Hussain. He patted my head with his hand and undid my upper then lower buttons. He then placed his hand between my nipples and in those days I was a young boy.” He then said “welcome to you my nephew, ask what you like. I questioned him he was blind. The time of prayer came and he stood wrapped in a mantle. Whenever he placed it on his shoulders its ends fell due to its shortness. He led us in prayer while his mantle was placed on a rack by his side. I said “tell me about the Hajj of the Apostle of Allaah ﷺ.”He signed with his hand and folded his fingers indicating nine. He then said Apostle of Allaah ﷺ remained nine years (at Madeenah ) during which he did not perform Hajj, then made a public announcement in the tenth year to the effect that the Apostle of Allaah ﷺ was about to (go to) perform Hajj. A large number of people came to Madeenah everyone desiring to follow him and act like him. The Apostle of Allaah ﷺ went out and we too went out with him till we reached Dhu Al Hulaifah. Asma’ daughter of ‘Umais gave birth to Muhammad bin Abi Bakr. She sent message to Apostle of Allaah ﷺ asking him What should I do?He replied “take a bath, bandage your private parts with a cloth and put on ihram.” The Apostle of Allaah ﷺ then prayed (in the masjid) and mounted Al Qaswa’ and his she Camel stood erect with him on its back. Jabir said “I saw (a large number of) people on mounts and on foot in front of him and a similar number on his right side and a similar number on his left side and a similar number behind him. The Apostle of Allaah ﷺ was among us, the Qur’an was being revealed to him and he knew its interpretation. Whatever he did, we did it. The Apostle of Allaah ﷺ then raised his voice declaring Allaah’s unity and saying “Labbaik ( I am at thy service), O Allaah, labbaik, labbaik, Thou hast no partner praise and grace are Thine and the Dominion. Thou hast no partner. The people too raised their voices in talbiyah which they used to utter. But the Apostle of Allaah ﷺ did not forbid them anything. The Apostle of Allaah ﷺ continued his talbiyah. Jabir said “We did not express our intention of performing anything but Hajj, being unaware of ‘Umrah (at that season), but when we came with him to the House (the Ka’bah), he touched the corner (and made seven circuits) walking quickly with pride in three of them and walking ordinarily in four. Then going forward to the station of Abraham he recited “And take the station of Abraham as a place of prayer.” (While praying two rak’ahs) he kept the station between him and the House. The narrator said My father said that Ibn Nufail and ‘Uthman said I do not know that he (Jabir) narrated it from anyone except the Prophet ﷺ. The narrator Sulaiman said I do not know but he (Jabir) said “The Apostle of Allaah ﷺ used to recite in the two rak’ahs “Say, He is Allaah, one” and “Say O infidels”. He then returned to the House (the ka’bah) and touched the corner after which he went out by the gate to Al Safa’. When he reached near Al Safa’ he recited “Al Safa’ and Al Marwah are among the indications of Allaah” and he added “We begin with what Allaah began with”. He then began with Al Safa’ and mounting it till he could see the House (the Ka’bah) he declared the greatness of Allaah and proclaimed his Unity. He then said “there is no god but Allaah alone, Who alone has fulfilled His promise, helped His servant and routed the confederates. He then made supplication in the course of that saying such words three times. He then descended and walked towards Al Marwah and when his feet came down into the bottom of the valley, he ran, and when he began to ascend he walked till he reached Al Marwah. He did at al Marwah as he had done at Al Safa’ and when he came to Al Marwah for the last time, he said “If I had known before what I have come to know afterwards regarding this matter of mine, I would not have brought sacrificial animals but made it an ‘Umrah, so if any of you has no sacrificial animals, he may take off ihram and treat it as an ‘Umrah. All the people then took off ihram and clipped their hair except the Prophet ﷺ and those who had brought sacrificial animals. Suraqah (bin Malik) bin Ju’sham then got up and asked Apostle of Allaah ﷺdoes this apply to the present year or does it apply for ever? The Apostle of Allaah ﷺ interwined his fingers and said “The ‘Umarh has been incorporated in Hajj. Adding ‘No’, but forever and ever. ‘Ali came from Yemen with the sacrificial animals of the Apostle of Allaah ﷺ and found Fathima among one of those who had taken off their ihram. She said put on colored clothes and stained her eyes with collyrium. ‘Ali disliked (this action of her) and asked Who commanded you for this? She said “My father”. Jabir said ‘Ali said at Iraq I went to Apostle of Allaah ﷺ to complain against Fathima for what she had done and to ask the opinion of Apostle of Allaah ﷺ about which she mentioned to me. I informed him that I disliked her action and that thereupon she said to me “My father commanded me to do this.” He said “She spoke the truth, she spoke the truth.” What did you say when you put on ihram for Hajj? I said O Allaah, I put on ihram for the same purpose for which Apostle of Allaah ﷺ has put it on. He said I have sacrificial animals with me, so do not take off ihram. He (Jabir) said “The total of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Prophet ﷺ from Madeenah was one hundred.” Then all the people except the Prophet ﷺ and those who had with them the sacrificial animals took off ihram and clipped their hair. When the 8th of Dhu Al Hijjah (Yaum Al Tarwiyah) came, they went towards Mina having pit on ihram for Hajj and the Apostle of Allaah ﷺ rode and prayed at Mina the noon, afternoon, sunset, night and dawn prayers. After that he waited a little till the sun rose and gave orders for a tent of hair to be set up at Namrah. The Apostle of Allaah ﷺ then sent out and the Quraish did not doubt that he would halt at Al Mash ‘ar Al Haram at Al Muzdalifah, as the Quraish used to do in the pre Islamic period but he passed on till he came to ‘Arafah and found that the tent had been setup at Namrah. There he dismounted and when the sun had passed the meridian he ordered Al Qaswa’ to be brought and when it was saddled for him, he went down to the bottom of the valley and addressed the people saying “Your lives and your property must be respected by one another like the sacredness of this day of yours in the month of yours in this town of yours. Lo! Everything pertaining to the pre Islamic period has been put under my feet and claims for blood vengeance belonging to the pre Islamic period have been abolished. The first of those murdered among us whose blood vengeance I permit is the blood vengeance of ours (according to the version of the narrator ‘Uthman, the blood vengeance of the son of Rabi’ah and according to the version of the narrator Sulaiman the blood vengeance of the son of Rabi’ah bin Al Harith bin ‘Abd Al Muttalib). Some (scholars) said “he was suckled among Banu Sa’d(i.e., he was brought up among Bani Sa’d) and then killed by Hudhail. The usury of the pre Islamic period is abolished and the first of usury I abolish is our usury, the usury of ‘Abbas bin ‘Abd Al Muttalib for it is all abolished. Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner. I have left among you something by which if you hold to it you will never again go astray, that is Allaah’s Book. You will be asked about me, so what will you say? They replied “We testify that you have conveyed and fulfilled the message and given counsel. Then raising his forefinger towards the sky and pointing it at the people, he said “O Allaah! Be witness, O Allaah! Be witness, O Allaah! Be witness! Bilal then uttered the call to prayer and the iqamah and he prayed the noon prayer, he then uttered the iqamah and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted (his she Camel) al Qaswa’ and came to the place of standing , making his she Camel Al Qaswa‘ turn its back to the rocks and having the path taken by those who went on foot in front of him and he faced the qiblah. He remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usamah up behind him and picked the reins of Al Qaswa’ severely so much so that its head was touching the front part of the saddle. Pointing with is right hand he was saying “Calmness, O People! Calmness, O people. Whenever he came over a mound (of sand) he let loose its reins a little so that it could ascend. He then came to Al Muzdalifah where he combined the sunset and night prayers, with one adhan and two iqamahs. The narrator ‘Uthamn said He did not offer supererogatory prayers between them. The narrators are then agreed upon the version He then lay down till dawn and prayed the dawn prayer when the morning light was clear. The narrator Sulaiman said with one adhan and one iqamah. The narrators are then agreed upon the version He then mounted Al Qaswa’ and came to Al Mash’ar Al Haram and ascended it. The narrators ‘Uthaman and Sulaiman said He faced the qiblah praised Allaah, declared His greatness, His uniqueness. ‘Uthamn added in his version and His Unity and kept standing till the day was very clear. The Apostle of Allaah ﷺ then went quickly before the sun rose , taking Al Fadl bin ‘Abbas behind him. He was a man having beautiful hair, white and handsome color. When the Apostle of Allaah ﷺ went quickly, the women in the howdas also began to pass him quickly. Al Fadl began to look at them. The Apostle of Allaah ﷺ placed his hand on the face of Al Fadl , but Al fadl turned his face towards the other side. The Apostle of Allaah ﷺ also turned away his hand to the other side. Al Fadl also turned his face to the other side looking at them till he came to (the Valley of) Muhassir. He urged the Camel a little and following a middle road which comes out at the greatest jamrah, he came to the jamrah which is beside the tree and he threw seven small pebbles at this (jamrah) saying “Allah is most great” each time he threw a pebble like bean seeds. He threw them from the bottom of the valley. The Apostle of Allaah ﷺ then went to the place of the sacrifice and sacrificed sixty three Camels with his own hand. He then commanded ‘Ali who sacrificed the remainder and he shared him and his sacrificial animals. After that he ordered that a piece of flesh from each Camel should be put in a pot and when it was cooked the two of them ate some of it and drank some of its broth. The narrator Sulaiman said the he mounted afterwards the Apostle of Allaah ﷺ went quickly to the House (the Ka’bah) and prayed the noon prayer at Makkah. He came to Banu ‘Abd Al Muttalib who were supplying water at Zamzam and said draw water Banu ‘Abd Al Muttalib were it not that people would take from you the right to draw water, I would draw it along with you. So they handed him a bucket and he drank from it. (Using translation from Abū Dāʾūd 1905)   

اللهِ ﷺ فَقَالَ بِيَدِهِ فَعَقَدَ تِسْعًا ثُمَّ قَالَ إِنَّ رَسُولَ اللهِ ﷺ مَكَثَ تِسْعَ سِنِينَ لَمْ يَحُجَّ ثُمَّ أُذِّنَ فِي النَّاسِ فِي الْعَاشِرَةِ أَنَّ رَسُولَ اللهِ ﷺ حَاجٌّ فَقَدِمَ الْمَدِينَةَ بَشَرٌ كَثِيرٌ كُلُّهُمْ يَلْتَمِسُ أَنْ يَأْتَمَّ بِرَسُولِ اللهِ ﷺ وَيَعْمَلَ بِمِثْلِ عَمَلِهِ فَخَرَجَ رَسُولُ اللهِ ﷺ وَخَرَجْنَا مَعَهُ حَتَّى أَتَيْنَا ذَا الْحُلَيْفَةِ فَوَلَدَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ ؓ مُحَمَّدَ بْنَ أَبِي بَكْرٍ فَأَرْسَلَتْ إِلَى رَسُولِ اللهِ ﷺ كَيْفَ أَصْنَعُ؟ فَقَالَ اغْتَسِلِي وَاسْتَذْفِرِي بِثَوْبٍ وَأَحْرِمِي فَصَلَّى رَسُولُ اللهِ ﷺ فِي الْمَسْجِدِ ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى إِذَا اسْتَوَتْ بِهِ نَاقَتُهُ عَلَى الْبَيْدَاءِ قَالَ جَابِرٌ نَظَرْتُ إِلَى مَدِّ بَصَرِي مِنْ بَيْنِ يَدَيْهِ مِنْ رَاكِبٍ وَمَاشٍ وَعَنْ يَمِينِهِ مِثْلُ ذَلِكَ وَعَنْ يَسَارِهِ مِثْلُ ذَلِكَ وَمِنْ خَلْفِهِ مِثْلُ ذَلِكَ وَرَسُولُ اللهِ ﷺ بَيْنَ أَظْهُرِنَا وَعَلَيْهِ يَنْزِلُ الْقُرْآنُ وَهُوَ يَعْلَمُ تَأْوِيلَهُ فَمَا عَمِلَ بِهِ مِنْ شَيْءٍ عَمِلْنَا بِهِ فَأَهَلَّ بِالتَّوْحِيدِ لَبَّيْكَ اللهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكُ لَا شَرِيكَ لَكَ وَأَهَلَّ النَّاسُ بِهَذَا الَّذِي يُهِلُّونَ بِهِ فَلَمْ يَزِدْ عَلَيْهِمْ رَسُولُ اللهِ ﷺ شَيْئًا بِهِ وَلَزِمَ رَسُولُ اللهِ ﷺ تَلْبِيَتَهُ قَالَ جَابِرٌ لَسْنَا نَنْوِي إِلَّا الْحَجَّ لَسْنَا نَعْرِفُ الْعُمْرَةَ حَتَّى إِذَا أَتَيْنَا الْبَيْتَ مَعَهُ اسْتَلَمَ الرُّكْنَ فَرَمَلَ ثَلَاثًا وَمَشَى أَرْبَعًا ثُمَّ تَقَدَّمَ إِلَى مَقَامِ إِبْرَاهِيمَ فَقَرَأَ {وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى} [البقرة 125] فَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ قَالَ فَكَانَ أَبِي يَقُولُ قَالَ ابْنُ نُفَيْلٍ وَعُثْمَانُ وَلَا أَعْلَمُهُ ذَكَرَهُ إِلَّا عَنِ النَّبِيِّ ﷺ قَالَ سُلَيْمَانُ وَلَا أَعْلَمُهُ إِلَّا قَالَ قَالَ رَسُولُ اللهِ ﷺ يَقْرَأُ فِي الرَّكْعَتَيْنِ قُلْ هُوَ اللهُ أَحَدٌ وَقُلْ يَا أَيُّهَا الْكَافِرُونَ ثُمَّ رَجَعَ إِلَى الْبَيْتِ فَاسْتَلَمَ الرُّكْنَ ثُمَّ خَرَجَ مِنَ الْبَابِ إِلَى الصَّفَا فَلَمَّا دَنَا مِنَ الصَّفَا قَرَأَ {إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللهِ} [البقرة 158] نَبْدَأُ بِمَا بَدَأَ اللهُ بِهِ وَبَدَأَ بِالصَّفَا فَرَقِيَ عَلَيْهِ حَتَّى رَأَى الْبَيْتَ فَكَبَّرَ وَحْدَهُ وَقَالَ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَهُ ثُمَّ دَعَا بَيْنَ ذَلِكَ وَقَالَ مِثْلَ هَذَا ثَلَاثَ مَرَّاتٍ ثُمَّ نَزَلَ إِلَى الْمَرْوَةِ حَتَّى إِذَا انْصَبَّتْ قَدَمَاهُ رَمَلَ فِي بَطْنِ الْوَادِي حَتَّى إِذَا صَعِدَ مَشَى حَتَّى أَتَى الْمَرْوَةَ فَصَنَعَ عَلَى الْمَرْوَةِ مِثْلَ مَا صَنَعَ عَلَى الصَّفَا حَتَّى إِذَا كَانَ آخِرُ الطَّوَافِ عَلَى الْمَرْوَةِ قَالَ إِنِّي لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَمْ أَسُقِ الْهَدْيَ وَلَجَعَلْتُهَا عُمْرَةً فَمَنْ كَانَ مِنْكُمْ لَيْسَ مَعَهُ هَدْيٌ فَلْيَحْلِلْ وَلْيَجْعَلْهَا عُمْرَةً فَحَلَّ النَّاسُ كُلُّهُمْ وَقَصَّرُوا إِلَّا النَّبِيَّ ﷺ وَمَنْ كَانَ مَعَهُ هَدْيٌ فَقَامَ سُرَاقَةُ بْنُ جُعْشُمٍ فَقَالَ يَا رَسُولَ اللهِ أَلِعَامِنَا هَذَا أَمْ لِلْأَبَدِ؟ فَشَبَّكَ رَسُولُ اللهِ ﷺ أَصَابِعَهُ فِي الْأُخْرَى ثُمَّ قَالَ دَخَلْتِ الْعُمْرَةُ فِي الْحَجِّ هَكَذَا مَرَّتَيْنِ لَا بَلْ لِأَبَدِ آبِدٍ لَا بَلْ لِأَبَدِ آبَدٍ قَالَ وَقَدِمَ عَلِيٌّ ؓ مِنَ الْيَمَنِ بِبُدْنِ النَّبِيِّ ﷺ فَوَجَدَ فَاطِمَةَ ؓ مِمَّنْ حَلَّ وَلَبِسَتْ ثِيَابًا صَبِيغًا وَاكْتَحلَتْ فَأَنْكَرَ عَلِيٌّ ؓ ذَلِكَ عَلَيْهَا وَقَالَ مَنْ أَمَرَكِ بِهَذَا؟ فَقَالَتْ أَبِي قَالَ فَكَانَ عَلِيٌّ ؓ يَقُولُ بِالْعِرَاقِ ذَهَبْتُ إِلَى رَسُولِ اللهِ ﷺ مُحَرِّشًا عَلَى فَاطِمَةَ فِي الْأَمْرِ الَّذِي صَنَعَتْهُ مُسْتَفْتِيًا لِرَسُولِ اللهِ ﷺ فِي الَّذِي ذَكَرَتْ عَنْهُ فَأَخْبَرْتُهُ أَنِّي أَنْكَرْتُ ذَلِكَ عَلَيْهَا فَقَالَتْ أَبِي أَمَرَنِي بِهَذَا فَقَالَ صَدَقَتْ صَدَقَتْ مَاذَا قُلْتَ حينَ فَرَضْتَ الْحَجَّ؟ قَالَ قُلْتُ اللهُمَّ إِنِّي أُهِلُّ بِمَا أَهَلَّ بِهِ رَسُولُ اللهِ ﷺ قَالَ فَإِنَّ مَعِي الْهَدْيَ فَلَا تَحْلِلْ قَالَ وَكَانَ جَمَاعَةُ الْهَدْيِ الَّذِي قَدِمَ بِهِ عَلِيٌّ ؓ مِنَ الْيَمَنِ وَالَّذِي أَتَى بِهِ النَّبِيُّ ﷺ مِنَ الْمَدِينَةِ مِائَةً فَحَلَّ النَّاسُ كُلُّهُمْ وَقَصَّرُوا إِلَّا النَّبِيَّ ﷺ وَمَنْ كَانَ مَعَهُ هَدْيٌ قَالَ فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ وَوَجَّهُوا إِلَى مِنًى أَهَلُّوا بِالْحَجِّ فَرَكِبَ رَسُولُ اللهِ ﷺ فَصَلَّى بِمِنًى الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالصُّبْحَ ثُمَّ مَكَثَ قَلِيلًا حَتَّى طَلَعَتِ الشَّمْسُ وَأَمَرَ بِقُبَّةٍ لَهُ مِنْ شَعْرٍ فَضُرِبَتْ بِنَمِرَةَ فَسَارَ رَسُولُ اللهَ ﷺ وَلَا تَشُكُّ قُرَيْشٌ أَنَّ رَسُولَ اللهِ ﷺ وَاقِفٌ عِنْدَ الْمَشْعَرِ الْحَرَامِ بِالْمُزْدَلِفَةِ كَمَا كَانَتْ قُرَيْشٌ تَصْنَعُ فِي الْجَاهِلِيَّةِ فَأَجَازَ رَسُولُ اللهِ ﷺ حَتَّى أَتَى عَرَفَةَ فَوَجَدَ الْقُبَّةَ قَدْ ضُرِبَتْ لَهُ بِنَمِرَةَ فَنَزَلَ بِهَا حَتَّى إِذَا زَاغَتِ الشَّمْسُ أَمَرَ بِالْقَصْوَى فَرُحِّلَتْ لَهُ فَرَكِبَ حَتَّى أَتَى بَطْنَ الْوَادِي فَخَطَبَ النَّاسَ فَقَالَ إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا أَلَا إنَّ كُلَّ شَيْءٍ مِنْ أَمْرِ الْجَاهِلِيَّةِ تَحْتَ قَدَمِيَّ مَوْضُوعٌ وَدِمَاءَ الْجَاهِلِيَّةِ مَوْضُوعَةٌ وَأَوَّلُ دَمٍ أَضَعُهُ دِمَاؤُنَا قَالَ عُثْمَانُ دَمُ ابْنِ رَبِيعَةَ وَقَالَ سُلَيْمَانُ دَمُ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ وَقَالَ بَعْضُ هَؤُلَاءِ كَانَ مُسْتَرْضَعًا فِي بَنِي سَعْدٍ فَقَتَلَتْهُ هُذَيْلٌ وَرِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ وَأَوَّلُ رِبًا أَضَعُ رِبَانَا رِبَا عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَإِنَّهُ مَوْضُوعٌ كُلُّهُ اتَّقُوا اللهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ وَاسْتَحلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ وَإِنَّ لَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ فَإِنْ فَعَلْنَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ وَإِنِّي قَدْ تَرَكْتُ فِيكُمْ مَا لَنْ تَضِلُّوا بَعْدَهُ إِنِ اعْتَصَمْتُمْ بِهِ كِتَابَ اللهِ وَأَنْتُمْ مَسْئُولُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ؟ قَالُوا نَشْهَدُ أَنَّكَ بَلَّغْتَ وَأَدَّيْتَ وَنَصَحْتَ ثُمَّ قَالَ بِأُصْبُعِهِ السَّبَّابَةِ يَرْفَعُهَا إِلَى السَّمَاءِ وَيُنَكِّبُهَا إِلَى النَّاسِ اللهُمَّ اشْهَدْ اللهُمَّ اشْهَدْ اللهُمَّ اشْهَدْ ثُمَّ أَذَّنَ بِلَالٌ ثُمَّ أَقَامَ فَصَلَّى الظُّهْرَ ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ لَمْ يُصَلِّ بَيْنَهُمَا شَيْئًا ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى أَتَى الْمَوْقِفَ فَجَعَلَ بَطْنَ نَاقَتِهِ الْقَصْوَاءِ إِلَى الصَّخَرَاتِ وَجَعَلَ حَبْلَ الْمُشَاةِ بَيْنَ يَدَيْهِ فَاسْتَقْبَلَ الْقِبْلَةَ فَلَمْ يَزَلْ وَاقِفًا حَتَّى غَرَبَتِ الشَّمْسُ وَذَهَبَتِ الصُّفْرَةُ قَلِيلًا حينَ غَابَ الْقُرْصُ وَأَرْدَفَ أُسَامَةَ خَلْفَهُ فَدَفَعَ رَسُولُ اللهِ ﷺ وَقَدْ شَنَقَ لِلْقَصْوَاءِ الزِّمَامَ حَتَّى إنَّ رَأْسَهَا لَيُصِيبُ مَوْرِكَ رَحْلِهِ وَيَقُولُ بِيَدِهِ الْيُمْنَى السَّكِينَةَ أَيُّهَا النَّاسُ السَّكِينَةَ أَيُّهَا النَّاسُ كُلَّمَا أَتَى حَبْلًا مِنَ الْحِبَالِ أَرْخَى لَهَا قَلِيلًا حَتَّى تَصْعَدَ حَتَّى أَتَى الْمُزْدَلِفَةَ فَجَمَعَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِأَذَانٍ وَاحِدٍ وَإِقَامَتَيْنِ قَالَ عُثْمَانُ وَلَمْ يُسَبِّحْ بَيْنَهُمَا شَيْئًا ثُمَّ اتَّفَقُوا ثُمَّ اضْطَجَعَ رَسُولُ اللهِ ﷺ حَتَّى طَلَعَ الْفَجْرُ فَصَلَّى الْفَجْرَ حينَ تَبَيَّنَ لَهُ الصُّبْحُ قَالَ سُلَيْمَانُ بِأَذَانٍ وَإِقَامَةٍ ثُمَّ اتَّفَقُوا ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى أَتَى الْمَشْعَرَ الْحَرَامَ فَرَقِيَ عَلَيْهِ قَالَ عُثْمَانُ وَسُلَيْمَانُ فَاسْتَقْبَلَ الْقِبْلَةَ فَحَمِدَ اللهَ وَكَبَّرَهُ وَهَلَّلَهُ زَادَ عُثْمَانُ وَوَحَّدَهُ فَلَمْ يَزَلْ وَاقِفًا حَتَّى أَسْفَرَ جِدًّا ثُمَّ دَفَعَ رَسُولُ اللهِ ﷺ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ وَأَرْدَفَ الْفَضْلَ بْنَ عَبَّاسٍ وَكَانَ رَجُلًا حَسَنَ الشَّعْرِ أَبْيَضَ وَسِيمًا فَلَمَّا دَفَعَ رَسُولُ اللهِ ﷺ مَرَّ الظُّعْنُ يَجْرِينَ فَطَفِقَ الْفَضْلُ يَنْظُرُ إِلَيْهِنَّ فَوَضَعَ رَسُولُ اللهِ ﷺ يَدَهُ عَلَى وَجْهِ الْفَضْلِ وَصَرَفَ الْفَضْلُ وَجْهَهُ إِلَى الشِّقِّ الْآخَرِ وَحوَّلَ رَسُولُ اللهِ ﷺ وَجْهَهُ إِلَى الشِّقِّ الْآخَرِ وَصَرَفَ الْفَضْلُ وَجْهَهُ إِلَى الشِّقِّ الْآخَرِ يَنْظُرُ حَتَّى إِذَا أَتَى مُحَسِّرًا حَرَّكَ قَلِيلًا ثُمَّ سَلَكَ طَرِيقَ الْوُسْطَى الَّتِي تُخْرِجُكَ عَلَى الْجَمْرَةِ الْكُبْرَى حَتَّى إِذَا أَتَى الْجَمْرَةَ الَّتِي عِنْدَ الشَّجَرَةِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ مِنْهَا بِمِثْلِ حَصَى الْحَذْفِ فَرَمَى مِنْ بَطْنِ الْوَادِي ثُمَّ انْصَرَفَ رَسُولُ اللهِ ﷺ إِلَى الْمَنْحَرِ فَنَحَرَ بِيَدِهِ ثَلَاثًا وَسِتِّينَ وَأَمَرَ عَلِيًّا ؓ فَنَحَرَ مَا غَبَرَ يَقُولُ مَا بَقِيَ وَأَشْرَكَهُ فِي هَدْيِهِ ثُمَّ أَمَرَ مِنْ كُلِّ بَدَنَةٍ بِبَضْعَةٍ فَجُعِلَتْ فِي قِدْرٍ فَطُبِخَتْ فَأَكَلَا مِنْ لَحْمِهَا وَشَرِبَا مِنْ مَرَقِهَا ثُمَّ أَفَاضَ قَالَ سُلَيْمَانُ ثُمَّ رَكِبَ فَأَفَاضَ رَسُولُ اللهِ ﷺ إِلَى الْبَيْتِ فَصَلَّى بِمَكَّةَ الظُّهْرَ ثُمَّ أَتَى بَنِي عَبْدِ الْمُطَّلِبِ وَهُمْ يَسْقُونَ فَقَالَ انَزِعُوا بَنِي عَبْدِ الْمُطَّلِبِ فَلَوْلَا أَنْ يَغْلِبَكُمُ النَّاسُ عَلَى سِقَايَتِكُمْ لَنَزَعْتُ مَعَكُمْ فَنَاوَلُوهُ دَلْوًا فَشَرِبَ مِنْهُ