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

(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 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

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

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 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

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

" 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

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

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

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

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.

أَخْبِرْنِي عَنْ حَجَّةِ رَسُولِ اللَّهِ ﷺ فَقَالَ بِيَدِهِ فَعَقَدَ تِسْعًا ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ﷺ مَكَثَ تِسْعَ سِنِينَ لَمْ يَحُجَّ ثُمَّ أُذِّنَ فِي النَّاسِ فِي الْعَاشِرَةِ أَنَّ رَسُولَ اللَّهِ ﷺ حَاجٌّ فَقَدِمَ الْمَدِينَةَ بَشَرٌ كَثِيرٌ كُلُّهُمْ يَلْتَمِسُ أَنْ يَأْتَمَّ بِرَسُولِ اللَّهِ ﷺ وَيَعْمَلَ بِمِثْلِ عَمَلِهِ فَخَرَجَ رَسُولُ اللَّهِ ﷺ وَخَرَجْنَا مَعَهُ حَتَّى أَتَيْنَا ذَا الْحُلَيْفَةِ فَوَلَدَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ مُحَمَّدَ بْنَ أَبِي بَكْرٍ فَأَرْسَلَتْ إِلَى رَسُولِ اللَّهِ ﷺ كَيْفَ أَصْنَعُ قَالَ اغْتَسِلِي وَاسْتَذْفِرِي بِثَوْبٍ وَأَحْرِمِي فَصَلَّى رَسُولُ اللَّهِ 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 مِثْلَ ذَلِكَ وَعَنْ يَسَارِهِ مِثْلَ ذَلِكَ وَمِنْ خَلْفِهِ مِثْلَ ذَلِكَ وَرَسُولُ اللَّهِ ﷺ بَيْنَ أَظْهُرِنَا وَعَلَيْهِ يَنْزِلُ الْقُرْآنُ وَهُوَ يَعْلَمُ تَأْوِيلَهُ فَمَا عَمِلَ بِهِ مِنْ شَىْءٍ عَمِلْنَا بِهِ فَأَهَلَّ رَسُولُ اللَّهِ ﷺ بِالتَّوْحِيدِ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لاَ شَرِيكَ لَكَ وَأَهَلَّ النَّاسُ بِهَذَا الَّذِي يُهِلُّونَ بِهِ فَلَمْ يَرُدَّ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ شَيْئًا مِنْهُ وَلَزِمَ رَسُولُ اللَّهِ ﷺ تَلْبِيَتَهُ قَالَ جَابِرٌ لَسْنَا نَنْوِي إِلاَّ الْحَجَّ لَسْنَا نَعْرِفُ الْعُمْرَةَ حَتَّى إِذَا أَتَيْنَا الْبَيْتَ مَعَهُ اسْتَلَمَ الرُّكْنَ فَرَمَلَ ثَلاَثًا وَمَشَى أَرْبَعًا ثُمَّ تَقَدَّمَ إِلَى مَقَامِ إِبْرَاهِيمَ فَقَرَأَ { وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى } فَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ قَالَ فَكَانَ أَبِي يَقُولُ قَالَ ابْنُ نُفَيْلٍ وَعُثْمَانُ وَلاَ أَعْلَمُهُ ذَكَرَهُ إِلاَّ عَنِ النَّبِيِّ ﷺ قَالَ سُلَيْمَانُ وَلاَ أَعْلَمُهُ إِلاَّ قَالَ كَانَ رَسُولُ اللَّهِ ﷺ يَقْرَأُ فِي الرَّكْعَتَيْنِ بِ { قُلْ هُوَ اللَّهُ أَحَدٌ } وَبِ { قُلْ 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 اللَّهِ } نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ فَبَدَأَ بِالصَّفَا فَرَقِيَ عَلَيْهِ حَتَّى رَأَى الْبَيْتَ فَكَبَّرَ اللَّهَ وَوَحَّدَهُ وَقَالَ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الأَحْزَابَ وَحْدَهُ ثُمَّ دَعَا بَيْنَ ذَلِكَ وَقَالَ مِثْلَ هَذَا ثَلاَثَ 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 الْهَدْىَ وَلَجَعَلْتُهَا عُمْرَةً فَمَنْ كَانَ مِنْكُمْ لَيْسَ مَعَهُ هَدْىٌ فَلْيَحْلِلْ وَلْيَجْعَلْهَا عُمْرَةً فَحَلَّ النَّاسُ كُلُّهُمْ وَقَصَّرُوا إِلاَّ النَّبِيَّ ﷺ وَمَنْ كَانَ مَعَهُ هَدْىٌ فَقَامَ سُرَاقَةُ بْنُ جُعْشُمٍ فَقَالَ يَا رَسُولَ اللَّهِ أَلِعَامِنَا هَذَا أَمْ لِلأَبَدِ فَشَبَّكَ رَسُولُ اللَّهِ ﷺ أَصَابِعَهُ فِي الأُخْرَى ثُمَّ قَالَ دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ هَكَذَا مَرَّتَيْنِ لاَ بَلْ لأَبَدِ أَبَدٍ لاَ بَلْ لأَبَدِ أَبَدٍ قَالَ وَقَدِمَ عَلِيٌّ ؓ مِنَ الْيَمَنِ بِبُدْنِ النَّبِيِّ ﷺ فَوَجَدَ فَاطِمَةَ ؓ مِمَّنْ حَلَّ وَلَبِسَتْ ثِيَابًا صَبِيغًا وَاكْتَحَلَتْ فَأَنْكَرَ عَلِيٌّ ذَلِكَ عَلَيْهَا وَقَالَ مَنْ أَمَرَكِ بِهَذَا فَقَالَتْ أَبِي فَكَانَ عَلِيٌّ يَقُولُ بِالْعِرَاقِ ذَهَبْتُ إِلَى رَسُولِ اللَّهِ ﷺ مُحَرِّشًا عَلَى فَاطِمَةَ فِي الأَمْرِ الَّذِي صَنَعَتْهُ مُسْتَفْتِيًا لِرَسُولِ اللَّهِ ﷺ فِي الَّذِي ذَكَرَتْ عَنْهُ فَأَخْبَرْتُهُ أَنِّي أَنْكَرْتُ ذَلِكَ عَلَيْهَا فَقَالَتْ إِنَّ أَبِي أَمَرَنِي بِهَذَا فَقَالَ صَدَقَتْ صَدَقَتْ مَاذَا قُلْتَ حِينَ فَرَضْتَ الْحَجَّ قَالَ قُلْتُ اللَّهُمَّ إِنِّي أُهِلُّ بِمَا أَهَلَّ بِهِ رَسُولُ اللَّهِ ﷺ قَالَ فَإِنَّ مَعِيَ الْهَدْىَ فَلاَ تَحْلِلْ قَالَ وَكَانَ جَمَاعَةُ الْهَدْىِ الَّذِي قَدِمَ بِهِ عَلِيٌّ مِنَ الْيَمَنِ وَالَّذِي أَتَى بِهِ النَّبِيُّ ﷺ مِنَ الْمَدِينَةِ مِائَةً فَحَلَّ النَّاسُ كُلُّهُمْ وَقَصَّرُوا إِلاَّ النَّبِيَّ ﷺ وَمَنْ كَانَ مَعَهُ هَدْىٌ قَالَ فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ وَوَجَّهُوا إِلَى مِنًى أَهَلُّوا بِالْحَجِّ فَرَكِبَ رَسُولُ اللَّهِ ﷺ فَصَلَّى بِمِنًى الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالصُّبْحَ ثُمَّ مَكَثَ قَلِيلاً حَتَّى طَلَعَتِ الشَّمْسُ وَأَمَرَ بِقُبَّةٍ لَهُ مِنْ شَعَرٍ فَضُرِبَتْ بِنَمِرَةَ فَسَارَ رَسُولُ اللَّهِ ﷺ وَلاَ تَشُكُّ قُرَيْشٌ أَنَّ رَسُولَ اللَّهِ ﷺ وَاقِفٌ عِنْدَ الْمَشْعَرِ الْحَرَامِ بِالْمُزْدَلِفَةِ كَمَا كَانَتْ قُرَيْشٌ تَصْنَعُ فِي الْجَاهِلِيَّةِ فَأَجَازَ رَسُولُ اللَّهِ ﷺ حَتَّى أَتَى عَرَفَةَ فَوَجَدَ الْقُبَّةَ قَدْ ضُرِبَتْ لَهُ بِنَمِرَةَ فَنَزَلَ بِهَا حَتَّى إِذَا زَاغَتِ الشَّمْسُ أَمَرَ بِالْقَصْوَاءِ فَرُحِلَتْ لَهُ فَرَكِبَ حَتَّى أَتَى بَطْنَ الْوَادِي فَخَطَبَ النَّاسَ فَقَالَ إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا أَلاَ إِنَّ كُلَّ شَىْءٍ مِنْ أَمْرِ الْجَاهِلِيَّةِ تَحْتَ قَدَمَىَّ مَوْضُوعٌ وَدِمَاءُ الْجَاهِلِيَّةِ مَوْضُوعَةٌ وَأَوَّلُ دَمٍ أَضَعُهُ دِمَاؤُنَا دَمُ قَالَ عُثْمَانُ دَمُ ابْنِ رَبِيعَةَ وَقَالَ سُلَيْمَانُ دَمُ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ وَقَالَ بَعْضُ هَؤُلاَءِ كَانَ مُسْتَرْضَعًا فِي بَنِي سَعْدٍ فَقَتَلَتْهُ هُذَيْلٌ وَرِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ وَأَوَّلُ رِبًا أَضَعُهُ رِبَانَا رِبَا عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَإِنَّهُ مَوْضُوعٌ كُلُّهُ اتَّقُوا اللَّهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللَّهِ وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللَّهِ وَإِنَّ لَكُمْ عَلَيْهِنَّ أَنْ لاَ 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 اللَّهِ وَأَنْتُمْ مَسْئُولُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ قَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَأَدَّيْتَ وَنَصَحْتَ ثُمَّ قَالَ بِأُصْبُعِهِ السَّبَّابَةِ يَرْفَعُهَا إِلَى السَّمَاءِ وَيَنْكِبُهَا إِلَى النَّاسِ اللَّهُمَّ اشْهَدِ اللَّهُمَّ اشْهَدِ اللَّهُمَّ اشْهَدْ ثُمَّ أَذَّنَ بِلاَلٌ ثُمَّ أَقَامَ فَصَلَّى الظُّهْرَ ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ وَلَمْ يُصَلِّ بَيْنَهُمَا شَيْئًا ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى أَتَى الْمَوْقِفَ فَجَعَلَ بَطْنَ نَاقَتِهِ الْقَصْوَاءَ إِلَى الصَّخَرَاتِ وَجَعَلَ حَبْلَ الْمُشَاةِ بَيْنَ يَدَيْهِ فَاسْتَقْبَلَ الْقِبْلَةَ فَلَمْ يَزَلْ وَاقِفًا حَتَّى غَرَبَتِ الشَّمْسُ وَذَهَبَتِ الصُّفْرَةُ قَلِيلاً حِينَ غَابَ الْقُرْصُ وَأَرْدَفَ أُسَامَةَ خَلْفَهُ فَدَفَعَ رَسُولُ اللَّهِ ﷺ وَقَدْ شَنَقَ لِلْقَصْوَاءِ الزِّمَامَ حَتَّى إِنَّ رَأْسَهَا لَيُصِيبُ مَوْرِكَ رَحْلِهِ وَهُوَ يَقُولُ بِيَدِهِ الْيُمْنَى السَّكِينَةَ أَيُّهَا النَّاسُ السَّكِينَةَ أَيُّهَا النَّاسُ كُلَّمَا أَتَى حَبْلاً مِنَ الْحِبَالِ أَرْخَى لَهَا قَلِيلاً حَتَّى تَصْعَدَ حَتَّى أَتَى الْمُزْدَلِفَةَ فَجَمَعَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِأَذَانٍ وَاحِدٍ وَإِقَامَتَيْنِ قَالَ عُثْمَانُ وَلَمْ يُسَبِّحْ بَيْنَهُمَا شَيْئًا ثُمَّ اتَّفَقُوا ثُمَّ اضْطَجَعَ رَسُولُ اللَّهِ ﷺ حَتَّى طَلَعَ الْفَجْرُ فَصَلَّى الْفَجْرَ حِينَ تَبَيَّنَ لَهُ الصُّبْحُ قَالَ سُلَيْمَانُ بِنِدَاءٍ وَإِقَامَةٍ ثُمَّ اتَّفَقُوا ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى أَتَى الْمَشْعَرَ الْحَرَامَ فَرَقِيَ عَلَيْهِ قَالَ عُثْمَانُ وَسُلَيْمَانُ فَاسْتَقْبَلَ الْقِبْلَةَ فَحَمِدَ اللَّهَ وَكَبَّرَهُ وَهَلَّلَهُ زَادَ عُثْمَانُ وَوَحَّدَهُ فَلَمْ يَزَلْ وَاقِفًا حَتَّى أَسْفَرَ جِدًّا ثُمَّ دَفَعَ رَسُولُ اللَّهِ ﷺ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ وَأَرْدَفَ الْفَضْلَ بْنَ عَبَّاسٍ وَكَانَ رَجُلاً حَسَنَ الشَّعْرِ أَبْيَضَ وَسِيمًا فَلَمَّا دَفَعَ رَسُولُ اللَّهِ ﷺ مَرَّ الظُّعُنُ يَجْرِينَ فَطَفِقَ الْفَضْلُ يَنْظُرُ إِلَيْهِنَّ فَوَضَعَ رَسُولُ اللَّهِ ﷺ يَدَهُ عَلَى وَجْهِ الْفَضْلِ وَصَرَفَ الْفَضْلُ وَجْهَهُ إِلَى الشِّقِّ الآخَرِ وَحَوَّلَ رَسُولُ اللَّهِ ﷺ يَدَهُ إِلَى الشِّقِّ الآخَرِ وَصَرَفَ الْفَضْلُ وَجْهَهُ إِلَى الشِّقِّ الآخَرِ يَنْظُرُ حَتَّى أَتَى مُحَسِّرًا فَحَرَّكَ قَلِيلاً ثُمَّ سَلَكَ الطَّرِيقَ الْوُسْطَى الَّذِي يُخْرِجُكَ إِلَى الْجَمْرَةِ الْكُبْرَى حَتَّى أَتَى الْجَمْرَةَ الَّتِي عِنْدَ الشَّجَرَةِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ مِنْهَا بِمِثْلِ حَصَى الْخَذْفِ فَرَمَى مِنْ بَطْنِ الْوَادِي ثُمَّ انْصَرَفَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَنْحَرِ فَنَحَرَ بِيَدِهِ ثَلاَثًا وَسِتِّينَ وَأَمَرَ عَلِيًّا فَنَحَرَ مَا غَبَرَ يَقُولُ مَا بَقِيَ وَأَشْرَكَهُ فِي هَدْيِهِ ثُمَّ أَمَرَ مِنْ كُلِّ بَدَنَةٍ بِبَضْعَةٍ فَجُعِلَتْ فِي قِدْرٍ فَطُبِخَتْ فَأَكَلاَ مِنْ لَحْمِهَا وَشَرِبَا مِنْ مَرَقِهَا قَالَ سُلَيْمَانُ ثُمَّ رَكِبَ ثُمَّ أَفَاضَ رَسُولُ اللَّهِ ﷺ إِلَى الْبَيْتِ فَصَلَّى بِمَكَّةَ الظُّهْرَ ثُمَّ أَتَى بَنِي عَبْدِ الْمُطَّلِبِ وَهُمْ يَسْقُونَ عَلَى زَمْزَمَ فَقَالَ انْزِعُوا بَنِي عَبْدِ الْمُطَّلِبِ فَلَوْلاَ أَنْ يَغْلِبَكُمُ النَّاسُ عَلَى سِقَايَتِكُمْ لَنَزَعْتُ مَعَكُمْ فَنَاوَلُوهُ دَلْوًا فَشَرِبَ مِنْهُ

"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

"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

“I was ever determined to ask Umar about the two women, among the wives of the Prophet, about whom Allah [the Mighty and Sublime] said: If you two turn in repentance, your hearts are indeed so inclined… until once when Umar performed Hajj, and I performed Hajj along with him. I poured water for his Wudu from a water holder, and I said: ‘O Commander of the Believers! Who are the two women among the wives of the Prophet, about whom Allah said: If your two turn in repentance, you hearts are indeed so inclined?’ He said to me: ‘I am astonished at you O Ibn Abbas!’” – Az-Zubair (one of the narrators) said: “By Allah! He disliked what he asked him, but he did not withhold it from him.” – “He said to me: ‘It was Aishah and Hafsah.’” He said: “Then he began narrating the Hadith to me. He said: ‘We, the people of the Quraish, used to have the upper hand over our women. So when we arrived in Al-Madinah, we found a people whose women had the upper hand over them. Our women began acquiring the habits of their women. One day I became angry with my wife when she started talking back to to me, she said: “What bothers you about that? By Allah! The wives of the Prophet talk back to him, and one of them may stay away from him a whole day until the night?’” “He said: ‘I said to myself: “Whoever among them has done that, then she has thwarted herself and lost.’” “He said: ‘My house was in Al-Awali among those of Banu Umayyah, and I had a neighbor among the Ansar, and he and I would take turns visiting the Messenger of Allah.’ He said: ‘One day I would visit him and bring the news of the Revealation, and other than that, and one day he would visit him and bring the same. We heard stories that Ghassan were preparing their horses to attack us. He said: ‘One day he came to me in the evening and knocked on my door, so I went out to him. He said: “A horrible thing has happened.” I said: “Ghassan has come?” He said: “Worse than that. The Messenger of Allah has divorced his wives.’” He said: ‘I said to myself: “Hafsah has thwarted herself and is a loser! I though this would happen some day.’” He said: ‘After we prayed Subh, I put on my clothes, then went to visit Hafsah. There I found her crying. I said: “Has the Messenger of Allah divorced (all of you)?” She said: “I do not know. He has secluded himself in the upper room.’” He said: ‘So I wen, and came upon a black slave, I said: “Seek permission for Umar.’” He said: ‘So he entered then came out to me. He said: “I mentioned you to him, but he did not say anything.’” He said: ‘So I went to the Masjid. There I found a group of people sitting around the Minhar weeping, so I sat down with them. Then it became too much for me, so I went to the slave and said: “Seek permission for Umar.” He went in, then he came out to me and said: “I mentioned you to him, but he did not say anything.’” He said: ‘So I went to the Masjid again, and sat there until I could not take it any more, and I went back to the slave and said: “Seek permission for Umar.” He went in, then he came out to me and said: “I mentioned you to him but he did not say anything.’” He said: ‘So I turned to leave, when the slave called me back. He said: “Enter for he has given you permission.’” He said: ‘So I entered, and found the Prophet reclining upon a woven mat, and I saw the marks it left on his side. I said: “O Messenger of Allah! Have you divorced your women?” He said: “No.” I said: “Allahu Akbar! IF you only saw us O Messenger of Allah! We the people of the Quraish used to have the upper hand over our women, but when we came to Al-Madinah we found a people whose women had the upper hand over them. Our women began acquiring the habits of their women. One day I became angry with my wife, so when she started talking back to me I rebuked her and she said: ‘What bothers you about that? By Allah! The wives of the Prophet talk back to him, and one of them may stay away from him a whole day until the night?’” He said: “I said to Hafsah: ‘Do you talk back to the Messenger of Allah?’ She said: ‘Yes, and one of us may stay away from him all day until the night.’” He said: “I said: ‘Whoever among them has done that, then she has thwarted herself and lost. So any of you feel so secure against Allah becoming angry with you because of the anger of the Messenger of Allah, then she will be ruined?’ He said: ‘So the Prophet smiled.’ He said: ‘So I said to Hafsah: “Do not talk back to the Messenger of Allah, and don’t ask him for anything. Ask me for whatever you want. And do not be tempted by the behavior of your companions, for she is more beautiful than you, and more loved by the Messenger of Allah.’” He said: ‘So he smiled again, I said: “O Messenger of Allah! May I speak candidily?” He said: “Yes.’” He said: ‘I raised my head and did not see in the house except for three hides. So I said: “O Messenger of Allah! Supplicate to Allah to make your followers prosperous. For verily, He has made the Persians and the Romans prosper, and they do not worship Him.” He then sat up and said: “Do you have some doubts O Ibn Al-Khattab? They are a people whose good has been hastened for them in this world’s life.’” He said: ‘He swore that he would not enter upon his women for a month. So Allah censured him for that, and he made the atonement of an oath.’” Az-Zuhri said: “Urwah informed me that Aishah said: “When twenty-nine days passed, the Prophet entered upon me first, and he said: “O Aishah! I am about to mention something to you, but do not be hasty in reply until you consult your parents.’” She said: ‘Then he recited this Ayah: “O Prophet! Say to your wives.” She said: ‘I knew by Allah! That my parents would not tell me to part with him.’ She said: ‘I said: “Is it about this that I should consult with my parents? Indeed I want Allah and His Messenger and the abode of the Hereafter.” Ma’mar (one of the narrators) said: “Ayyub informed me that Aishah said to him: ‘O Messenger of Allah! Do not inform your wives that I chose you.’ So the Prophet said: ‘Allah send me only as one who conveys (Muballigh), He did not send me as one causing hardship.’”

لَمْ أَزَلْ حَرِيصًا أَنْ أَسْأَلَ عُمَرَ عَنِ الْمَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَيْنِ قَالَ اللَّهُ ﷻ (إن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ) حَتَّى حَجَّ عُمَرُ وَحَجَجْتُ مَعَهُ فَصَبَبْتُ عَلَيْهِ مِنَ الإِدَاوَةِ فَتَوَضَّأَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَنِ الْمَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ ﷺ اللَّتَانِ قَالَ اللَّهُْ ( إن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلاَهُ ) فَقَالَ لِي وَاعَجَبًا لَكَ يَا ابْنَ عَبَّاسٍ قَالَ الزُّهْرِيُّ وَكَرِهَ وَاللَّهِ مَا سَأَلَهُ عَنْهُ وَلَمْ يَكْتُمْهُ فَقَالَ لِي هِيَ عَائِشَةُ وَحَفْصَةُ قَالَ ثُمَّ أَنْشَأَ يُحَدِّثُنِي الْحَدِيثَ فَقَالَ كُنَّا مَعْشَرَ قُرَيْشٍ 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 مِنْ ذَلِكَ فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ ﷺ لَيُرَاجِعْنَهُ وَتَهْجُرُهُ إِحْدَاهُنَّ الْيَوْمَ إِلَى اللَّيْلِ قَالَ قُلْتُ فِي نَفْسِي قَدْ خَابَتْ مَنْ فَعَلَتْ ذَلِكَ مِنْهُنَّ وَخَسِرَتْ قَالَ وَكَانَ مَنْزِلِي بِالْعَوَالِي فِي بَنِي أُمَيَّةَ وَكَانَ لِي جَارٌ مِنَ الأَنْصَارِ كُنَّا نَتَنَاوَبُ النُّزُولَ إِلَى رَسُولِ اللَّهِ ﷺ فَيَنْزِلُ يَوْمًا فَيَأْتِينِي بِخَبَرِ الْوَحْىِ وَغَيْرِهِ وَأَنْزِلُ يَوْمًا فَآتِيهِ بِمِثْلِ ذَلِكَ قَالَ وَكُنَّا نُحَدِّثُ أَنَّ غَسَّانَ تُنْعِلُ الْخَيْلَ لِتَغْزُوَنَا قَالَ فَجَاءَنِي يَوْمًا عِشَاءً فَضَرَبَ عَلَىَّ الْبَابَ فَخَرَجْتُ إِلَيْهِ فَقَالَ حَدَثَ أَمْرٌ عَظِيمٌ قُلْتُ أَجَاءَتْ غَسَّانُ قَالَ أَعْظَمُ مِنْ ذَلِكَ طَلَّقَ رَسُولُ اللَّهِ ﷺ نِسَاءَهُ قَالَ قُلْتُ فِي نَفْسِي قَدْ خَابَتْ حَفْصَةُ وَخَسِرَتْ قَدْ كُنْتُ أَظُنُّ هَذَا كَائِنًا قَالَ فَلَمَّا صَلَّيْتُ الصُّبْحَ شَدَدْتُ عَلَىَّ ثِيَابِي ثُمَّ انْطَلَقْتُ حَتَّى دَخَلْتُ عَلَى حَفْصَةَ فَإِذَا هِيَ تَبْكِي فَقُلْتُ أَطَلَّقَكُنَّ رَسُولُ اللَّهِ ﷺ قَالَتْ لاَ أَدْرِي هُوَ ذَا مُعْتَزِلٌ فِي هَذِهِ الْمَشْرُبَةِ قَالَ فَانْطَلَقْتُ فَأَتَيْتُ غُلاَمًا أَسْوَدَ فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ قَالَ فَدَخَلَ ثُمَّ خَرَجَ إِلَىَّ قَالَ قَدْ ذَكَرْتُكَ لَهُ فَلَمْ يَقُلْ شَيْئًا قَالَ فَانْطَلَقْتُ إِلَى الْمَسْجِدِ فَإِذَا حَوْلَ الْمِنْبَرِ نَفَرٌ يَبْكُونَ فَجَلَسْتُ إِلَيْهِمْ ثُمَّ غَلَبَنِي مَا أَجِدُ فَأَتَيْتُ الْغُلاَمَ فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ ثُمَّ خَرَجَ إِلَىَّ فَقَالَ قَدْ ذَكَرْتُكَ لَهُ فَلَمْ يَقُلْ شَيْئًا قَالَ فَانْطَلَقْتُ إِلَى الْمَسْجِدِ أَيْضًا فَجَلَسْتُ ثُمَّ غَلَبَنِي مَا أَجِدُ فَأَتَيْتُ الْغُلاَمَ فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ فَدَخَلَ ثُمَّ خَرَجَ إِلَىَّ فَقَالَ قَدْ ذَكَرْتُكَ لَهُ فَلَمْ يَقُلْ شَيْئًا قَالَ فَوَلَّيْتُ مُنْطَلِقًا فَإِذَا الْغُلاَمُ يَدْعُونِي فَقَالَ ادْخُلْ فَقَدْ أُذِنَ لَكَ فَدَخَلْتُ فَإِذَا النَّبِيُّ ﷺ مُتَّكِئٌ عَلَى رَمْلٍ حَصِيرٍ قَدْ رَأَيْتُ أَثَرَهُ فِي جَنْبِهِ فَقُلْتُ يَا رَسُولَ اللَّهِ أَطَلَّقْتَ نِسَاءَكَ قَالَ لاَ قُلْتُ اللَّهُ أَكْبَرُ لَقَدْ رَأَيْتُنَا يَا رَسُولَ اللَّهِ وَنَحْنُ مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ فَلَمَّا قَدِمْنَا الْمَدِينَةَ وَجَدْنَا قَوْمًا تَغْلِبُهُمْ نِسَاؤُهُمْ فَطَفِقَ نِسَاؤُنَا يَتَعَلَّمْنَ مِنْ نِسَائِهِمْ فَتَغَضَّبْتُ يَوْمًا عَلَى امْرَأَتِي فَإِذَا هِيَ تُرَاجِعُنِي فَأَنْكَرْتُ ذَلِكَ فَقَالَتْ مَا تُنْكِرُ فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ ﷺ لَيُرَاجِعْنَهُ وَتَهْجُرُهُ إِحْدَاهُنَّ الْيَوْمَ إِلَى اللَّيْلِ قَالَ فَقُلْتُ لِحَفْصَةَ أَتُرَاجِعِينَ رَسُولَ اللَّهِ ﷺ قَالَتْ نَعَمْ وَتَهْجُرُهُ إِحْدَانَا الْيَوْمَ إِلَى اللَّيْلِ فَقُلْتُ قَدْ خَابَتْ مَنْ فَعَلَتْ ذَلِكَ مِنْكُنَّ وَخَسِرَتْ أَتَأْمَنُ إِحْدَاكُنَّ أَنْ يَغْضَبَ اللَّهُ عَلَيْهَا لِغَضَبِ رَسُولِهِ فَإِذَا هِيَ قَدْ هَلَكَتْ فَتَبَسَّمَ النَّبِيُّ ﷺ قَالَ فَقُلْتُ لِحَفْصَةَ لاَ تُرَاجِعِي رَسُولَ اللَّهِ ﷺ وَلاَ تَسْأَلِيهِ شَيْئًا وَسَلِينِي مَا بَدَا لَكِ وَلاَ يَغُرَّنَّكِ أَنْ كَانَتْ صَاحِبَتُكِ أَوْسَمَ مِنْكِ وَأَحَبَّ إِلَى رَسُولِ اللَّهِ ﷺ قَالَ فَتَبَسَّمَ أُخْرَى فَقُلْتُ يَا رَسُولَ اللَّهِ أَسْتَأْنِسُ قَالَ نَعَمْ قَالَ فَرَفَعْتُ رَأْسِي فَمَا رَأَيْتُ فِي الْبَيْتِ إِلاَّ أَهَبَةً ثَلاَثَةً قَالَ فَقُلْتُ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ أَنْ يُوَسِّعَ عَلَى أُمَّتِكَ فَقَدْ وَسَّعَ عَلَى فَارِسَ وَالرُّومِ وَهُمْ لاَ يَعْبُدُونَهُ فَاسْتَوَى جَالِسًا فَقَالَ أَوَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا قَالَ وَكَانَ أَقْسَمَ أَنْ لاَ يَدْخُلَ عَلَى نِسَائِهِ شَهْرًا فَعَاتَبَهُ اللَّهُ فِي ذَلِكَ وَجَعَلَ لَهُ كَفَّارَةَ الْيَمِينِ قَالَ الزُّهْرِيُّ فَأَخْبَرَنِي عُرْوَةُ عَنْ عَائِشَةَ قَالَتْ فَلَمَّا مَضَتْ تِسْعٌ وَعِشْرُونَ دَخَلَ عَلَىَّ النَّبِيُّ ﷺ بَدَأَ بِي فَقَالَ يَا عَائِشَةُ إِنِّي ذَاكِرٌ لَكِ شَيْئًا فَلاَ تَعْجَلِي حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ قَالَتْ ثُمَّ قَرَأَ هَذِهِ الآيَةَ ( يا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ ) الآيَةَ قَالَتْ عَلِمَ وَاللَّهِ أَنَّ أَبَوَىَّ لَمْ يَكُونَا يَأْمُرَانِي بِفِرَاقِهِ فَقُلْتُ أَفِي هَذَا أَسْتَأْمِرُ أَبَوَىَّ فَإِنِّي أُرِيدُ اللَّهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ قَالَ مَعْمَرٌ فَأَخْبَرَنِي أَيُّوبُ أَنَّ عَائِشَةَ قَالَتْ لَهُ يَا رَسُولَ اللَّهِ لاَ تُخْبِرْ أَزْوَاجَكَ أَنِّي اخْتَرْتُكَ فَقَالَ النَّبِيُّ ﷺ إِنَّمَا بَعَثَنِي اللَّهُ مُبَلِّغًا وَلَمْ يَبْعَثْنِي مُتَعَنِّتًا قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ قَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنِ ابْنِ عَبَّاسٍ

"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

"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

“We entered upon Jabir bin ‘Abdullah, and when we reached him he asked about the people (i.e., what their names were, etc.). When he reached me, I said: ‘I am Muhammad bin ‘Ali bin Husain.’ He stretched forth his hand towards my head, and undid my top button, then undid my lower button. Then he placed his hand on my chest, and I was a young boy at that time. Then he said: ‘Welcome to you, ask whatever you want.’ So I asked him, and he was blind. The time for prayer came, so he stood up, wrapping himself in a woven cloth. Every time he put it on his shoulders, its edges came up, because it was too small. And his cloak was beside him on a hook. He led us in prayer, then he said: ‘Tell us about the Hajj of the Messenger of Allah ﷺ.’ He held up his hands, showing nine (fingers), and said: ‘The Messenger of Allah ﷺ stayed for nine years without performing Hajj, then it was announced to the people in the tenth year that the Messenger of Allah ﷺ was going for Hajj. So many people came to Al-Madinah, all of them seeking to follow the Messenger of Allah ﷺ and do what he did. He set out and we set out with him, and we came to Dhul-Hulaifah where Asma’ bint ‘Umais gave birth to Muhammad bin Abu Bakr. She sent word to the Messenger of Allah ﷺ asking what she should do. He said: “Perform Ghusl, fasten a cloth around your waist and enter Ihram.” The Messenger of Allah ﷺ prayed in the mosque, then he rode Qaswa’ (his she-camel) until, when his she-camel arose with him upon Baida’,’ Jabir said: ‘As far as I could see, I saw people riding and walking in front of him, and I saw the same to his right and left, and behind him, and the Messenger of Allah ﷺ was among us and Qur’an was being revealed to him, and he understood its meaning. Whatever he did, we did too. Then he began the Talbiyah of monotheism: “Labbaika Allahumma labbaik, labbaika la sharika laka labbaik. Innal-hamda wan-ni’mata laka wal-mulk, la sharika laka (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” And the people repeated his words. And the Messenger of Allah ﷺ approved of that. And the Messenger of Allah ﷺ continued to recite the Talbiyah.’ Jabir said: ‘We did not intend (to do) anything but Hajj. We were not aware of ‘Umrah. Then when we reached the House with him, he touched the Corner, and walked quickly (Ramal) for three circuits and walked (normally) for four. Then he stood at the place of Ibrahim and said: “And take you (people) the place of Ibrahim as a place of prayer.” [2:125] He stood with the place between him and the House. My father used to say:* “And I do not think that he mentioned it other than from the Prophet ﷺ: ‘That he used to recite in those two Rak’ah (at the place of Ibrahim): “Say: ‘O you disbelievers!’” [Al-Kafirun (109)] and “Say: ‘He is Allah, (the) One.’” [Al-Ikhlas (112)] “Then he went back to the House and touched the Corner, then he went out through the gate to Safa. When he drew near to Safa he recited: “Verily, Safa and Marwah are among the symbols of Allah,” [2:158] (and said:) “We will start with that with which Allah started.” So he started with Safa and climbed it until he could see the House, then proclaimed the greatness of Allah (by saying: Allahu Akbar) and said Tahlil (La ilaha illallah) and praised Him (saying Al-Hamdulillah), and he said: “La ilaha illallah wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, yuhyi wa yumit wa huwa ‘ala kulli shai’in Qadir. La ilaha illallah wahdahu, La sharika lahu anjaza wa’dahu, wa nasara ‘abduhu, wa hazamal-Ahzaba wahdahu (None has the right to be worshiped but Allah alone, with no partner or associate; His is the dominion, all praise is due to Him, He gives life and causes death and He is able to do all things. None has the right to be worshiped but Allah alone; He has no partner or associate, He fulfilled His promise, granted victory to His slave, and defeated the Confederates alone).” And he said that three times, supplication in between. Then he headed towards Marwah walking normally until, when he started to go downhill, he walked quickly (Ramal) in the bottom of the valley. When he started to go uphill, he walked normally, until he reached Marwah, and he did atop Marwah what he had done atop Safa. At the end of his Sa’y, atop Marwah he said: “If I had known before what I have come to know now, I would not have garlanded the sacrificial animal, and I would have made it ‘Umrah. Whoever among you does not have a sacrificial animal with him, let him exit Ihram and make it ‘Umrah.” So all the people exited Ihram and cut their hair, except the Prophet ﷺ and those who had sacrificial animals with them. Suraqah bin Malik bin Ju’shum stood up and said: “O Messenger of Allah! Is this for this year only, or forever and ever?” The Messenger of Allah ﷺ interlaced his fingers and said: “‘Umrah is included in Hajj like this,” twice. “No, it is forever and ever.” ‘Ali brought the camels of the Prophet ﷺ, and he found that Fatimah was one of those who had exited Ihram. She had put on a dyed garment and used kohl. ‘Ali disliked this action on her part, but she said: “My father told me to do this.” ‘Ali used to say in Iraq: “So I went to the Messenger of Allah ﷺ, feeling upset with Fatimah because of what she had done, to ask the Messenger of Allah ﷺ about what she had said that he said, and that I had disliked that. He said: ‘She spoke the truth, she spoke the truth. What did you say when you began your Hajj?’” He said: “I said: ‘O Allah, I begin the Talbiyah for that for which your Messenger ﷺ begins the Talbiyah.’ (He said:) ‘And I have the sacrificial animal with me, so do not exit Ihram.’ He said: “The total number of sacrificial animals that ‘Ali had brought from Yemen and that the Prophet ﷺ brought from Al-Madinah were one hundred. Then all the people exited Ihram and cut their hair, apart from the Prophet ﷺ and those who had sacrificial animals with them. When the day of Tarwiyah came (the 8th of Dhul-Hijjah), they headed for Mina and began the Talbiyah for Hajj. The Messenger of Allah ﷺ rode. He prayed Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr at Mina. Then he stayed for a short while until the sun rose, and he ordered that a tent of goat hair be pitched for him in Namirah. Then the Messenger of Allah ﷺ set out, and the Quraish were certain that he was going to stay at Al-Mash’ar Haram or at Al-Muzdalifah, as Quraish used to do during the Ignorance days. But the Messenger of Allah ﷺ continued until he came to ‘Arafat, where he found that the tent had been pitched for him in Namirah, and he stopped there. Then when the sun had passed its zenith, he called for Qaswa’ and she was saddled for him. He rode until he came to the bottom of the valley, and he addressed the people and said: ‘Your blood and your wealth are sacred to you, as sacred as this day of yours, in this month of yours, in this land of yours. Every matter of Ignorance days is abolished, beneath these two feet of mine. The blood feuds of the Ignorance days are abolished, and the first blood feud of Rabi’ah bin Harith, who was nursed among Banu Sa’d and killed by Hudhail. The usuries of Ignorance days are abolished, and the first usury (that I abolish) is our usury, the usury due to ‘Abbas bin ‘Abdul-Muttalib. It is all abolished. Fear Allah with regard to women, for you have taken them as a trust from Allah, and intimacy with them has become permissible to you through Allah’s Word. Your rights over them are that they should not allow anyone whom you dislike to sit on your bedding.** If they do that, then hit them, but in a manner that does not cause injury or leave a mark. Their rights over you are that you should provide for them and clothe them in a reasonable manner. I have left behind you something which, if you adhere to it, you will never go astray: the Book of Allah. You will be asked about me. What will you say?’ They said: ‘We bear witness that you have conveyed (the message) and fulfilled (your duty) and offered sincere advice.’ He gestured with his forefinger towards the sky and then towards the people, (and said:) ‘O Allah, bear witness, O Allah bear witness,’ three times. Then Bilal called the Adhan, then the Iqamah, and he prayed Zuhr. Then he made Iqamah and prayed ‘Asr, and he did not offer any prayer between them. Then the Messenger of Allah ﷺ rode until he came to the place of standing, and he made his she-camel face Sakharat*** with the path in the sand in front of him, and he faced the Qiblah, then he remained standing until the sun had set and the afterglow had lessened somewhat, when the disk of the sun disappeared. Then he seated Usamah bin Zaid behind him and the Messenger of Allah ﷺ set out. He pulled Qaswa’s reins tight until her head was touching the saddle, and he gestured with his right hand: ‘O people, calmly, calmly!’ Every time he came to a hill, he released the reins a little so that she could climb. Then he came to Muzdalifah where he prayed Maghrib and ‘Isha’ with one Adhan and two Iqamah, offering no prayer in between. Then the Messenger of Allah ﷺ lay down until dawn came, and he prayed Fajr, when he saw that morning had come, with one Adhan and one Iqamah. Then he rode Qaswa’ until he came to Al-Mash’ar Al-Haram. He climbed it and praised Allah and proclaimed His greatness and that He is the only One worthy of worship. Then he remained standing until it had become quite bright, then he moved on before the sun rose. He seated Fadl bin ‘Abbas behind him, who was a man with lovely hair, white and handsome. When the Messenger of Allah ﷺ moved on, he passed some women riding camels. Fadl started to look at them, so the Messenger of Allah ﷺ put his hand on the other side. Fadl turned his face to the other side to look. When he came to Muhassir, he sped up a little. Then he followed the middle road that brings you out to the biggest Pillar, until he reached the Pillar that is by the tree. He threw seven pebbles, saying the Takbir with each throw, pebbles suitable for Khadhf (i.e., the size of a chickpea) throwing from the bottom of the valley. Then he went to the place of slaughter, and slaughtered sixty-three camels with his own hand. Then he handed it over to ‘Ali who slaughtered the rest, and he gave him a share in his sacrificial animal. Then he ordered that a piece from each camel be brought; (the pieces) were put in a pot and cooked, and they (the Prophet ﷺ and ‘Ali) ate from the meat and drank from the soup. Then the Messenger of Allah ﷺ hastened to the House, and prayed Zuhr in Makkah. He came to Banu ‘Abdul-Muttalib, who were providing water to the pilgrims at Zamzam, and said: ‘Draw me some water, O Banu ‘Abdul-Muttalib. Were it not that the people would overwhelm you, I would have drawn water with you.’ So they drew up a bucket for him and he drank from it.’” * It appears that the speaker is Ja’far bin Muhammad who is narrating from his father, from Jabir. **And they say that the meaning if ‘your furniture’ or, ‘your special place’ in which case the objective is to say that the wife is not to admit anyone in the house whom the husband would be displeased with. ***Sakharat plural of Sakhrah rock or boulder. Nawawi said: “They are the rocks that lay at the base of the Mount of Mercy, and it is the mount in the middle of ‘Arafat.”

مَرْحَبًا بِكَ سَلْ عَمَّا شِئْتَ فَسَأَلْتُهُ وَهُوَ أَعْمَى فَجَاءَ وَقْتُ الصَّلاَةِ فَقَامَ فِي نِسَاجَةٍ مُلْتَحِفًا بِهَا كُلَّمَا وَضَعَهَا عَلَى مَنْكِبَيْهِ رَجَعَ طَرَفَاهَا إِلَيْهِ مِنْ صِغَرِهَا وَرِدَاؤُهُ إِلَى جَانِبِهِ عَلَى الْمِشْجَبِ فَصَلَّى بِنَا فَقُلْتُ أَخْبِرْنَا عَنْ حَجَّةِ رَسُولِ اللَّهِ ﷺ فَقَالَ بِيَدِهِ فَعَقَدَ تِسْعًا وَقَالَ إِنَّ رَسُولَ اللَّهِ ﷺ مَكَثَ تِسْعَ سِنِينَ لَمْ يَحُجَّ فَأَذَّنَ فِي النَّاسِ فِي الْعَاشِرَةِ أَنَّ رَسُولَ اللَّهِ ﷺ حَاجٌّ فَقَدِمَ الْمَدِينَةَ بَشَرٌ كَثِيرٌ كُلُّهُمْ يَلْتَمِسُ أَنْ يَأْتَمَّ بِرَسُولِ اللَّهِ ﷺ وَيَعْمَلَ بِمِثْلِ عَمَلِهِ فَخَرَجَ وَخَرَجْنَا مَعَهُ فَأَتَيْنَا ذَا الْحُلَيْفَةِ فَوَلَدَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ مُحَمَّدَ بْنَ أَبِي بَكْرٍ فَأَرْسَلَتْ إِلَى رَسُولِ اللَّهِ ﷺ كَيْفَ أَصْنَعُ قَالَ اغْتَسِلِي وَاسْتَثْفِرِي بِثَوْبٍ وَأَحْرِمِي فَصَلَّى رَسُولُ اللَّهِ ﷺ فِي الْمَسْجِدِ ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى إِذَا اسْتَوَتْ بِهِ نَاقَتُهُ عَلَى الْبَيْدَاءِ قَالَ جَابِرٌ نَظَرْتُ إِلَى مَدِّ بَصَرِي مِنْ بَيْنِ يَدَيْهِ بَيْنَ رَاكِبٍ وَمَاشٍ وَعَنْ يَمِينِهِ مِثْلُ ذَلِكَ وَعَنْ يَسَارِهِ مِثْلُ ذَلِكَ وَمِنْ خَلْفِهِ مِثْلُ ذَلِكَ وَرَسُولُ اللَّهِ ﷺ بَيْنَ أَظْهُرِنَا وَعَلَيْهِ يَنْزِلُ الْقُرْآنُ وَهُوَ يَعْرِفُ تَأْوِيلَهُ مَا عَمِلَ مِنْ شَىْءٍ عَمِلْنَا بِهِ فَأَهَلَّ بِالتَّوْحِيدِ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لاَ شَرِيكَ لَكَ وَأَهَلَّ النَّاسُ بِهَذَا الَّذِي يُهِلُّونَ بِهِ فَلَمْ يَرُدَّ رَسُولُ اللَّهِ ﷺ عَلَيْهِمْ شَيْئًا مِنْهُ وَلَزِمَ رَسُولُ اللَّهِ ﷺ تَلْبِيَتَهُ قَالَ جَابِرٌ لَسْنَا نَنْوِي إِلاَّ الْحَجَّ لَسْنَا نَعْرِفُ الْعُمْرَةَ حَتَّى إِذَا أَتَيْنَا الْبَيْتَ مَعَهُ اسْتَلَمَ الرُّكْنَ فَرَمَلَ ثَلاَثًا وَمَشَى أَرْبَعًا ثُمَّ قَامَ إِلَى مَقَامِ إِبْرَاهِيمَ فَقَالَ {وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى} فَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ فَكَانَ أَبِي يَقُولُ وَلاَ أَعْلَمُهُ إِلاَّ ذَكَرَهُ عَنِ النَّبِيِّ ﷺ إِنَّهُ كَانَ يَقْرَأُ فِي الرَّكْعَتَيْنِ {قُلْ يَا أَيُّهَا الْكَافِرُونَ} وَ {قُلْ هُوَ اللَّهُ أَحَدٌ } ثُمَّ رَجَعَ إِلَى الْبَيْتِ فَاسْتَلَمَ الرُّكْنَ ثُمَّ خَرَجَ مِنَ الْبَابِ إِلَى الصَّفَا حَتَّى إِذَا دَنَا مِنَ الصَّفَا قَرَأَ {إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ ) نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ فَبَدَأَ بِالصَّفَا فَرَقِيَ عَلَيْهِ حَتَّى رَأَى الْبَيْتَ فَكَبَّرَ اللَّهَ وَهَلَّلَهُ وَحَمِدَهُ وَقَالَ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الأَحْزَابَ وَحْدَهُ ثُمَّ دَعَا بَيْنَ ذَلِكَ وَقَالَ مِثْلَ هَذَا ثَلاَثَ مَرَّاتٍ ثُمَّ نَزَلَ إِلَى الْمَرْوَةِ فَمَشَى حَتَّى إِذَا انْصَبَّتْ قَدَمَاهُ رَمَلَ فِي بَطْنِ الْوَادِي حَتَّى إِذَا صَعِدَتَا يَعْنِي قَدَمَاهُ مَشَى حَتَّى أَتَى الْمَرْوَةَ فَفَعَلَ عَلَى الْمَرْوَةِ كَمَا فَعَلَ عَلَى الصَّفَا فَلَمَّا كَانَ آخِرُ طَوَافِهِ عَلَى الْمَرْوَةِ قَالَ لَوْ أَنِّي اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَمْ أَسُقِ الْهَدْىَ وَجَعَلْتُهَا عُمْرَةً فَمَنْ كَانَ مِنْكُمْ لَيْسَ مَعَهُ هَدْىٌ فَلْيَحْلِلْ وَلْيَجْعَلْهَا عُمْرَةً فَحَلَّ النَّاسُ كُلُّهُمْ وَقَصَّرُوا إِلاَّ النَّبِيَّ ﷺ وَمَنْ كَانَ مَعَهُ الْهَدْىُ فَقَامَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ فَقَالَ يَا رَسُولَ اللَّهِ أَلِعَامِنَا هَذَا أَمْ لأَبَدِ الأَبَدِ قَالَ فَشَبَّكَ رَسُولُ اللَّهِ ﷺ أَصَابِعَهُ فِي الأُخْرَى وَقَالَ دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ هَكَذَا مَرَّتَيْنِ لاَ بَلْ لأَبَدِ الأَبَدِ قَالَ وَقَدِمَ عَلِيٌّ بِبُدْنٍ إِلَى النَّبِيِّ ﷺ فَوَجَدَ فَاطِمَةَ مِمَّنْ حَلَّ وَلَبِسَتْ ثِيابًا صَبِيغًا وَاكْتَحَلَتْ فَأَنْكَرَ ذَلِكَ عَلَيْهَا عَلِيٌّ فَقَالَتْ أَمَرَنِي أَبِي بِهَذَا فَكَانَ عَلِيٌّ يَقُولُ بِالْعِرَاقِ فَذَهَبْتُ إِلَى رَسُولِ اللَّهِ ﷺ مُحَرِّشًا عَلَى فَاطِمَةَ فِي الَّذِي صَنَعَتْهُ مُسْتَفْتِيًا رَسُولَ اللَّهِ ﷺ فِي الَّذِي ذَكَرَتْ عَنْهُ وَأَنْكَرْتُ ذَلِكَ عَلَيْهَا فَقَالَ صَدَقَتْ صَدَقَتْ مَاذَا قُلْتَ حِينَ فَرَضْتَ الْحَجَّ قَالَ قُلْتُ اللَّهُمَّ إِنِّي أُهِلُّ بِمَا أَهَلَّ بِهِ رَسُولُكَ ﷺ قَالَ فَإِنَّ مَعِيَ الْهَدْىَ فَلاَ تَحِلُّ قَالَ فَكَانَ جَمَاعَةُ الْهَدْىِ الَّذِي جَاءَ بِهِ عَلِيٌّ مِنَ الْيَمَنِ وَالَّذِي أَتَى بِهِ النَّبِيُّ ﷺ مِنَ الْمَدِينَةِ مِائَةً ثُمَّ حَلَّ النَّاسُ كُلُّهُمْ وَقَصَّرُوا إِلاَّ النَّبِيَّ ﷺ وَمَنْ كَانَ مَعَهُ هَدْىٌ فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ وَتَوَجَّهُوا إِلَى مِنًى أَهَلُّوا بِالْحَجِّ فَرَكِبَ رَسُولُ اللَّهِ ﷺ فَصَلَّى بِمِنًى الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالصُّبْحَ ثُمَّ مَكَثَ قَلِيلاً حَتَّى طَلَعَتِ الشَّمْسُ وَأَمَرَ بِقُبَّةٍ مِنْ شَعَرٍ فَضُرِبَتْ لَهُ بِنَمِرَةَ فَسَارَ رَسُولُ اللَّهِ ﷺ لاَ تَشُكُّ قُرَيْشٌ إِلاَّ أَنَّهُ وَاقِفٌ عِنْدَ الْمَشْعَرِ الْحَرَامِ أَوِ الْمُزْدَلِفَةِ كَمَا كَانَتْ قُرَيْشٌ تَصْنَعُ فِي الْجَاهِلِيَّةِ فَأَجَازَ رَسُولُ اللَّهِ ﷺ حَتَّى أَتَى عَرَفَةَ فَوَجَدَ الْقُبَّةَ قَدْ ضُرِبَتْ لَهُ بِنَمِرَةَ فَنَزَلَ بِهَا حَتَّى إِذَا زَاغَتِ الشَّمْسُ أَمَرَ بِالْقَصْوَاءِ فَرُحِلَتْ لَهُ فَرَكِبَ حَتَّى أَتَى بَطْنَ الْوَادِي فَخَطَبَ النَّاسَ فَقَالَ إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ عَلَيْكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا أَلاَ وَإِنَّ كُلَّ شَىْءٍ مِنْ أَمْرِ الْجَاهِلِيَّةِ مَوْضُوعٌ تَحْتَ قَدَمَىَّ هَاتَيْنِ وَدِمَاءُ الْجَاهِلِيَّةِ مَوْضُوعَةٌ وَأَوَّلُ دَمٍ أَضَعُهُ دَمُ رَبِيعَةَ بْنِ الْحَارِثِ كَانَ مُسْتَرْضِعًا فِي بَنِي سَعْدٍ فَقَتَلَتْهُ هُذَيْلٌ وَرِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ وَأَوَّلُ رِبًا أَضَعُهُ رِبَانَا رِبَا الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَإِنَّهُ مَوْضُوعٌ كُلُّهُ فَاتَّقُوا اللَّهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللَّهِ وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللَّهِ وَإِنَّ لَكُمْ عَلَيْهِنَّ أَنْ لاَ يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ وَقَدْ تَرَكْتُ فِيكُمْ مَا لَمْ تَضِلُّوا إِنِ اعْتَصَمْتُمْ بِهِ كِتَابَ اللَّهِ وَأَنْتُمْ مَسْئُولُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ قَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَأَدَّيْتَ وَنَصَحْتَ فَقَالَ بِإِصْبَعِهِ السَّبَّابَةِ إِلَى السَّمَاءِ وَيَنْكُبُهَا إِلَى النَّاسِ اللَّهُمَّ اشْهَدِ اللَّهُمَّ اشْهَدْ ثَلاَثَ مَرَّاتٍ ثُمَّ أَذَّنَ بِلاَلٌ ثُمَّ أَقَامَ فَصَلَّى الظُّهْرَ ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ وَلَمْ يُصَلِّ بَيْنَهُمَا شَيْئًا ثُمَّ رَكِبَ رَسُولُ اللَّهِ ﷺ حَتَّى أَتَى الْمَوْقِفَ فَجَعَلَ بَطْنَ نَاقَتِهِ إِلَى الصَّخَرَاتِ وَجَعَلَ حَبْلَ الْمُشَاةِ بَيْنَ يَدَيْهِ وَاسْتَقْبَلَ الْقِبْلَةَ فَلَمْ يَزَلْ وَاقِفًا حَتَّى غَرَبَتِ الشَّمْسُ وَذَهَبَتِ الصُّفْرَةُ قَلِيلاً حَتَّى غَابَ الْقُرْصُ وَأَرْدَفَ أُسَامَةَ بْنَ زَيْدٍ خَلْفَهُ فَدَفَعَ رَسُولُ اللَّهِ ﷺ وَقَدْ شَنَقَ الْقَصْوَاءَ بِالزِّمَامِ حَتَّى إِنَّ رَأْسَهَا لَيُصِيبُ مَوْرِكَ رَحْلِهِ وَيَقُولُ بِيَدِهِ الْيُمْنَى أَيُّهَا النَّاسُ السَّكِينَةَ السَّكِينَةَ كُلَّمَا أَتَى حَبْلاً مِنَ الْحِبَالِ أَرْخَى لَهَا قَلِيلاً حَتَّى تَصْعَدَ ثُمَّ أَتَى الْمُزْدَلِفَةَ فَصَلَّى بِهَا الْمَغْرِبَ وَالْعِشَاءَ بِأَذَانٍ وَاحِدٍ وَإِقَامَتَيْنِ وَلَمْ يُصَلِّ بَيْنَهُمَا شَيْئًا ثُمَّ اضْطَجَعَ رَسُولُ اللَّهِ ﷺ حَتَّى طَلَعَ الْفَجْرُ فَصَلَّى الْفَجْرَ حِينَ تَبَيَّنَ لَهُ الصُّبْحُ بِأَذَانٍ وَإِقَامَةٍ ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى أَتَى الْمَشْعَرَ الْحَرَامَ فَرَقِيَ عَلَيْهِ فَحَمِدَ اللَّهَ وَكَبَّرَهُ وَهَلَّلَهُ فَلَمْ يَزَلْ وَاقِفًا حَتَّى أَسْفَرَ جِدًّا ثُمَّ دَفَعَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ وَأَرْدَفَ الْفَضْلَ بْنَ الْعَبَّاسِ وَكَانَ رَجُلاً حَسَنَ الشَّعَرِ أَبْيَضَ وَسِيمًا فَلَمَّا دَفَعَ رَسُولُ اللَّهِ ﷺ مَرَّ الظُّعُنُ يَجْرِينَ فَطَفِقَ الْفَضْلُ يَنْظُرُ إِلَيْهِنَّ فَوَضَعَ رَسُولُ اللَّهِ ﷺ يَدَهُ مِنَ الشِّقِّ الآخَرِ فَصَرَفَ الْفَضْلُ وَجْهَهُ مِنَ الشِّقِّ الآخَرِ يَنْظُرُ حَتَّى أَتَى مُحَسِّرًا حَرَّكَ قَلِيلاً ثُمَّ سَلَكَ الطَّرِيقَ الْوُسْطَى الَّتِي تُخْرِجُكَ إِلَى الْجَمْرَةِ الْكُبْرَى حَتَّى أَتَى الْجَمْرَةَ الَّتِي عِنْدَ الشَّجَرَةِ فَرَمَى بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ مِنْهَا مِثْلِ حَصَى الْخَذْفِ وَرَمَى مِنْ بَطْنِ الْوَادِي ثُمَّ انْصَرَفَ إِلَى الْمَنْحَرِ فَنَحَرَ ثَلاَثًا وَسِتِّينَ بَدَنَةً بِيَدِهِ وَأَعْطَى عَلِيًّا فَنَحَرَ مَا غَبَرَ وَأَشْرَكَهُ فِي هَدْيِهِ ثُمَّ أَمَرَ مِنْ كُلِّ بَدَنَةٍ بِبَضْعَةٍ فَجُعِلَتْ فِي قِدْرٍ فَطُبِخَتْ فَأَكَلاَ مِنْ لَحْمِهَا وَشَرِبَا مِنْ مَرَقِهَا ثُمَّ أَفَاضَ رَسُولُ اللَّهِ ﷺ إِلَى الْبَيْتِ فَصَلَّى بِمَكَّةَ الظُّهْرَ فَأَتَى بَنِي عَبْدِ الْمُطَّلِبِ وَهُمْ يَسْقُونَ عَلَى زَمْزَمَ فَقَالَ انْزِعُوا بَنِي عَبْدِ الْمُطَّلِبِ لَوْلاَ أَنْ يَغْلِبَكُمُ النَّاسُ عَلَى سِقَايَتِكُمْ لَنَزَعْتُ مَعَكُمْ فَنَاوَلُوهُ دَلْوًا فَشَرِبَ مِنْهُ

Malik related to me from Humayd ibn Qays al-Makki that a son of al-Mutawakkil had a mukatab who died at Makka and left (enough to pay) the rest of his kitaba and he owed some debts to people. He also left a daughter. The governor of Makka was not certain about how to judge in the case, so he wrote to Abd al-Malik ibn Marwan to ask him about it. Abd al-Malik wrote to him, "Begin with the debts owed to people, and then pay what remains of his kitaba. Then divide what remains of the property between the daughter and the master." Malik said, "What is done among us is that the master of a slave does not have to give his slave a kitaba if he asks for it. I have not heard of any of the Imams forcing a man to give a kitaba to his slave. I heard that one of the people of knowledge, when someone asked about that and mentioned that Allah the Blessed, the Exalted, said, 'Give them their kitaba, if you know some good in them' (Sura 24 ayat 33) recited these two ayats, 'When you are free of the state of ihram, then hunt for game.' (Sura 5 ayat 3) 'When the prayer is finished, scatter in the land and seek Allah's favour.' " (Sura 62 ayat 10) Malik commented, "It is a way of doing things for which Allah, the Mighty, the Majestic, has given permission to people, and it is not obligatory for them." Malik said, "I heard one of the people of knowledge say about the word of Allah, the Blessed, the Exalted, 'Give them of the wealth which Allah has given you,' that it meant that a man give his slave a kitaba and then reduce the end of his kitaba for him by some specific amount." Malik said, "This is what I have heard from the people of knowledge and what I see people doing here." Malik said, "I have heard that Abdullah ibn Umar gave one of his slaves his kitaba for 35,000 dirhams, and then reduced the end of his kitaba by 5,000 dirhams." Malik said, "What is done among us is that when a master gives a mukatab his kitaba, the mukatab's property goes with him but his children do not go with him unless he stipulates that in his kitaba." Yahya said, "I heard Malik say that if a mukatab whose master had given him a kitaba had a slave- girl who was pregnant by him, and neither he nor his master knew that on the day he was given his kitaba, the child did not follow him because he was not included in the kitaba. He belonged to the master. As for the slave-girl, she belonged to the mukatab because she was his property." Malik said that if a man and his wife's son (by another husband) inherited a mukatab from the wife and the mukatab died before he had completed his kitaba, they divided his inheritance between them according to the Book of Allah. If the slave paid his kitaba and then died, his inheritance went to the son of the woman, and the husband had nothing of his inheritance. Malik said that if a mukatab gave his own slave a kitaba, the situation was looked at. If he wanted to do his slave a favour and it was obvious by his making it easy for him, that was not permitted. If he was giving him a kitaba from desire to find money to pay off his own kitaba, that was permitted for him. Malik said that if a man had intercourse with a mukataba of his and she became pregnant by him, she had an option. If she liked she could be an umm walad. If she wished, she could confirm her kitaba. If she did not conceive, she still had her kitaba. Malik said, "The generally agreed on way of doing things among us about a slave who is owned by two men is that one of them does not give a kitaba for his share, whether or not his companion gives him permission to do so, unless they both write the kitaba together, because that alone would effect setting him free. If the slave were to fulfil what he had agreed on to free half of himself, and then the one who had given a kitaba for half of him was not obliged to complete his setting free, that would be in opposition to the words of the Messenger of Allah ﷺ. 'If someone frees his share in a slave and has enough money to cover the full price of the slave, justly evaluated for him, he must give his partners their shares, so the slave is completely free . ' " Malik said, "If he is not aware of that until the mukatab has met the terms or before he has met them the owner who has written him the kitaba returns what he has taken from the mukatab to him, and then he and his partner divide him according to their original shares and the kitaba is invalid. He is the slave of both of them in his original state." Malik spoke about a mukatab who was owned by two men and one of them granted him a delay in the payment of the right which he was owed, and the other refused to defer it, and so the one who refused to defer the payment exacted his part of the due. Malik said that if the mukatab then died and left property which did not complete his kitaba, "They divide it according to what they are still owed by him. Each of them takes according to his share. If the mukatab leaves more than his kitaba, each of them takes what remains to them of the kitaba, and what remains after that is divided equally between them. If the mukatab is unable to pay his kitaba fully and the one who did not allow him to defer his payment has exacted more than his associate did, the slave is still divided equally between them, and he does not return to his associates the excess of what he has exacted, because he only exacted his right with the permission of his associate. If one of them remits what is owed to him and then his associate exacts part of what he is owed by him and then the mukatab is unable to pay, he belongs to both of them. And the one who has exacted something does not return anything because he only demanded what he was owed. That is like the debt of two men in one writing against one man. One of them grants him time to pay and the other is greedy and exacts his due. Then the debtor goes bankrupt. The one who exacted his due does not have to return any of what he took."

أَنَّ مُكَاتَبًا كَانَ لاِبْنِ الْمُتَوَكِّلِ هَلَكَ بِمَكَّةَ وَتَرَكَ عَلَيْهِ بَقِيَّةً مِنْ كِتَابَتِهِ وَدُيُونًا لِلنَّاسِ وَتَرَكَ ابْنَتَهُ فَأَشْكَلَ عَلَى عَامِلِ مَكَّةَ الْقَضَاءُ فِيهِ فَكَتَبَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يَسْأَلُهُ عَنْ ذَلِكَ فَكَتَبَ إِلَيْهِ عَبْدُ الْمَلِكِ أَنِ ابْدَأْ بِدُيُونِ النَّاسِ ثُمَّ اقْضِ مَا بَقِيَ مِنْ كِتَابَتِهِ ثُمَّ اقْسِمْ مَا بَقِيَ مِنْ مَالِهِ بَيْنَ ابْنَتِهِ وَمَوْلاَهُ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنَّهُ لَيْسَ عَلَى سَيِّدِ الْعَبْدِ أَنْ يُكَاتِبَهُ إِذَا سَأَلَهُ ذَلِكَ وَلَمْ أَسْمَعْ أَنَّ أَحَدًا مِنَ الأَئِمَّةِ أَكْرَهَ رَجُلاً عَلَى أَنْ يُكَاتِبَ عَبْدَهُ وَقَدْ سَمِعْتُ بَعْضَ أَهْلِ الْعِلْمِ إِذَا سُئِلَ عَنْ ذَلِكَ فَقِيلَ لَهُ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا يَتْلُو هَاتَيْنِ الآيَتَيْنِ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا فَإِذَا قُضِيَتِ الصَّلاَةُ فَانْتَشِرُوا فِي الأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ قَالَ مَالِكٌ وَإِنَّمَا ذَلِكَ أَمْرٌ أَذِنَ اللَّهُ ﷻ فِيهِ لِلنَّاسِ وَلَيْسَ بِوَاجِبٍ عَلَيْهِمْ قَالَ مَالِكٌ وَسَمِعْتُ بَعْضَ أَهْلِ الْعِلْمِ يَقُولُ فِي قَوْلِ اللَّهِ تَبَارَكَ وَتَعَالَى وَآتُوهُمْ مِنْ مَالِ اللَّهِ الَّذِي آتَاكُمْ إِنَّ ذَلِكَ أَنْ يُكَاتِبَ الرَّجُلُ غُلاَمَهُ ثُمَّ يَضَعُ عَنْهُ مِنْ آخِرِ كِتَابَتِهِ شَيْئًا مُسَمًّى قَالَ مَالِكٌ فَهَذَا الَّذِي سَمِعْتُ مِنْ أَهْلِ الْعِلْمِ وَأَدْرَكْتُ عَمَلَ النَّاسِ عَلَى ذَلِكَ عِنْدَنَا قَالَ مَالِكٌ وَقَدْ بَلَغَنِي أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ كَاتَبَ غُلاَمًا لَهُ عَلَى خَمْسَةٍ وَثَلاَثِينَ أَلْفَ دِرْهَمٍ ثُمَّ وَضَعَ عَنْهُ مِنْ آخِرِ كِتَابَتِهِ خَمْسَةَ آلاَفِ دِرْهَمٍ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا أَنَّ الْمُكَاتَبَ إِذَا كَاتَبَهُ سَيِّدُهُ تَبِعَهُ مَالُهُ وَلَمْ يَتْبَعْهُ وَلَدُهُ إِلاَّ أَنْ يَشْتَرِطَهُمْ فِي كِتَابَتِهِ قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ فِي الْمُكَاتَبِ يُكَاتِبُهُ سَيِّدُهُ وَلَهُ جَارِيَةٌ بِهَا حَبَلٌ مِنْهُ لَمْ يَعْلَمْ بِهِ هُوَ وَلاَ سَيِّدُهُ يَوْمَ كِتَابَتِهِ فَإِنَّهُ لاَ يَتْبَعُهُ ذَلِكَ الْوَلَدُ لأَنَّهُ لَمْ يَكُنْ دَخَلَ فِي كِتَابَتِهِ وَهُوَ لِسَيِّدِهِ فَأَمَّا الْجَارِيَةُ فَإِنَّهَا لِلْمُكَاتَبِ لأَنَّهَا مِنْ مَالِهِ قَالَ مَالِكٌ فِي رَجُلٍ وَرِثَ مُكَاتَبًا مِنِ امْرَأَتِهِ هُوَ وَابْنُهَا إِنَّ الْمُكَاتَبَ إِنْ مَاتَ قَبْلَ أَنْ يَقْضِيَ كِتَابَتَهُ اقْتَسَمَا مِيرَاثَهُ عَلَى كِتَابِ اللَّهِ وَإِنْ أَدَّى كِتَابَتَهُ ثُمَّ مَاتَ فَمِيرَاثُهُ لاِبْنِ الْمَرْأَةِ وَلَيْسَ لِلزَّوْجِ مِنْ مِيرَاثِهِ شَىْءٌ قَالَ مَالِكٌ فِي الْمُكَاتَبِ يُكَاتِبُ عَبْدَهُ قَالَ يُنْظَرُ فِي ذَلِكَ فَإِنْ كَانَ إِنَّمَا أَرَادَ الْمُحَابَاةَ لِعَبْدِهِ وَعُرِفَ ذَلِكَ مِنْهُ بِالتَّخْفِيفِ عَنْهُ فَلاَ يَجُوزُ ذَلِكَ وَإِنْ كَانَ إِنَّمَا كَاتَبَهُ عَلَى وَجْهِ الرَّغْبَةِ وَطَلَبِ الْمَالِ وَابْتِغَاءِ الْفَضْلِ وَالْعَوْنِ عَلَى كِتَابَتِهِ فَذَلِكَ جَائِزٌ لَهُ قَالَ مَالِكٌ فِي رَجُلٍ وَطِئَ مُكَاتَبَةً لَهُ إِنَّهَا إِنْ حَمَلَتْ فَهِيَ بِالْخِيَارِ إِنْ شَاءَتْ كَانَتْ أُمَّ وَلَدٍ وَإِنْ شَاءَتْ قَرَّتْ عَلَى كِتَابَتِهَا فَإِنْ لَمْ تَحْمِلْ فَهِيَ عَلَى كِتَابَتِهَا قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا فِي الَعَبْدِ يَكُونُ بَيْنَ الرَّجُلَيْنِ إِنَّ أَحَدَهُمَا لاَ يُكَاتِبُ نَصِيبَهُ مِنْهُ أَذِنَ لَهُ بِذَلِكَ صَاحِبُهُ أَوْ لَمْ يَأْذَنْ إِلاَّ أَنْ يُكَاتِبَاهُ جَمِيعًا لأَنَّ ذَلِكَ يَعْقِدُ لَهُ عِتْقًا وَيَصِيرُ إِذَا أَدَّى الْعَبْدُ مَا كُوتِبَ عَلَيْهِ إِلَى أَنْ يَعْتِقَ نِصْفُهُ وَلاَ يَكُونُ عَلَى الَّذِي كَاتَبَ بَعْضَهُ أَنْ يَسْتَتِمَّ عِتْقَهُ فَذَلِكَ خِلاَفُ مَا قَالَ رَسُولُ اللَّهِ ﷺ مَنْ أَعْتَقَ شِرْكًا لَهُ فِي عَبْدٍ قُوِّمَ عَلَيْهِ قِيمَةَ الْعَدْلِ قَالَ مَالِكٌ فَإِنْ جَهِلَ ذَلِكَ حَتَّى يُؤَدِّيَ الْمُكَاتَبُ أَوْ قَبْلَ أَنْ يُؤَدِّيَ رَدَّ إِلَيْهِ الَّذِي كَاتَبَهُ مَا قَبَضَ مِنَ الْمُكَاتَبِ فَاقْتَسَمَهُ هُوَ وَشَرِيكُهُ عَلَى قَدْرِ حِصَصِهِمَا وَبَطَلَتْ كِتَابَتُهُ وَكَانَ عَبْدًا لَهُمَا عَلَى حَالِهِ الأُولَى قَالَ مَالِكٌ فِي مُكَاتَبٍ بَيْنَ رَجُلَيْنِ فَأَنْظَرَهُ أَحَدُهُمَا بِحَقِّهِ الَّذِي عَلَيْهِ وَأَبَى الآخَرُ أَنْ يُنْظِرَهُ فَاقْتَضَى الَّذِي أَبَى أَنْ يُنْظِرَهُ بَعْضَ حَقِّهِ ثُمَّ مَاتَ الْمُكَاتَبُ وَتَرَكَ مَالاً لَيْسَ فِيهِ وَفَاءٌ مِنْ كِتَابَتِهِ قَالَ مَالِكٌ يَتَحَاصَّانِ بِقَدْرِ مَا بَقِيَ لَهُمَا عَلَيْهِ يَأْخُذُ كُلُّ وَاحِدٍ مِنْهُمَا بِقَدْرِ حِصَّتِهِ فَإِنْ تَرَكَ الْمُكَاتَبُ فَضْلاً عَنْ كِتَابَتِهِ أَخَذَ كُلُّ وَاحِدٍ مِنْهُمَا مَا بَقِيَ مِنَ الْكِتَابَةِ وَكَانَ مَا بَقِيَ بَيْنَهُمَا بِالسَّوَاءِ فَإِنْ عَجَزَ الْمُكَاتَبُ وَقَدِ اقْتَضَى الَّذِي لَمْ يُنْظِرْهُ أَكْثَرَ مِمَّا اقْتَضَى صَاحِبُهُ كَانَ الْعَبْدُ بَيْنَهُمَا نِصْفَيْنِ وَلاَ يَرُدُّ عَلَى صَاحِبِهِ فَضْلَ مَا اقْتَضَى لأَنَّهُ إِنَّمَا اقْتَضَى الَّذِي لَهُ بِإِذْنِ صَاحِبِهِ وَإِنْ وَضَعَ عَنْهُ أَحَدُهُمَا الَّذِي لَهُ ثُمَّ اقْتَضَى صَاحِبُهُ بَعْضَ الَّذِي لَهُ عَلَيْهِ ثُمَّ عَجَزَ فَهُوَ بَيْنَهُمَا وَلاَ يَرُدُّ الَّذِي اقْتَضَى عَلَى صَاحِبِهِ شَيْئًا لأَنَّهُ إِنَّمَا اقْتَضَى الَّذِي لَهُ عَلَيْهِ وَذَلِكَ بِمَنْزِلَةِ الدَّيْنِ لِلرَّجُلَيْنِ بِكِتَابٍ وَاحِدٍ عَلَى رَجُلٍ وَاحِدٍ فَيُنْظِرُهُ أَحَدُهُمَا وَيَشِحُّ الآخَرُ فَيَقْتَضِي بَعْضَ حَقِّهِ ثُمَّ يُفْلِسُ الْغَرِيمُ فَلَيْسَ عَلَى الَّذِي اقْتَضَى أَنْ يَرُدَّ شَيْئًا مِمَّا أَخَذَ

Yahya said from Malik from Yahya ibn Said that Bushayr ibn Yasar informed him that Abdullah ibn Sahl al-Ansari and Muhayyisa ibn Masud went out to Khaybar, and they separated on their various businesses and Abdullah ibn Sahl was killed. Muhayyisa, and his brother Huwayyisa and Abd ar-Rahman ibn Sahl went to the Prophet ﷺ and Abd ar-Rahman began to speak before his brother. The Messenger of Allah ﷺ said, "The older first, the older first. Therefore Huwayyisa and then Muhayyisa spoke and mentioned the affair of Abdullah ibn Sahl. The Messenger of Allah ﷺ said to them, "Do you swear with fifty oaths and claim the blood-money of your companion or the life of the murderer?" They said, "Messenger of Allah, we did not see it and we were not present." The Messenger of Allah ﷺ said, "Will you acquit the jews for fifty oaths?' They said, "Messenger of Allah, how can we accept the oaths of a people who are kafirun?" Yahya ibn Said said, "Bushayr ibn Yasar claimed that the Messenger of Allah ﷺ paid the blood-money from his own property." Malik said, "The generally agreed on way of doing things in our community and that which I heard from whoever I am content with, concerning the oath of qasama, and upon which the past and present imams agree, is that those who claim revenge begin with the oaths and swear. The oath for revenge is only obligatory in two situations. Either the slain person says, 'My blood is against so-and-so,' or the relatives entitled to the blood bring a partial proof of it that is not irrefutable against the one who is the object of the blood-claim. This obliges taking an oath on the part of those who claim the blood against those who are the object of the blood-claim. With us, swearing is only obliged in these two situations." Malik said, "That is the sunna in which there is no dispute with us and which is still the behaviour of the people. The people who claim blood begin the swearings, whether it is an intentional killing or an accident." Malik said, "The Messenger of Allah ﷺ began with Banu Harith in the case of the killing of their kinsman murdered at Khaybar." Malik said, "If those who make the claim swear, they deserve the blood of their kinsman and whoever they swear against is slain. Only one man can be killed in the qasama. Two cannot be killed in it. Fifty men from the blood-relatives must swear fifty oaths. If their number is less or some of them draw back, they can repeat their oaths, unless one of the relatives of the murdered man who deserves blood and who is permitted to pardon it, draws back. If one of these draws back, there is no way to revenge." Yahya said that Malik said, "The oaths can be made by those of them who remain if one of them draws back who is not permitted to pardon. If one of the blood-relatives draws back who is permitted to pardon, even if he is only one, more oaths can not be made after that by the blood- relatives. If that occurs, the oaths can be on behalf of the one against whom the claim is made. So fifty of the men of his people swear fifty oaths. If there are not fifty men, more oaths can be made by those of them who already swore. If there is only the defendant, he swears fifty oaths and is acquitted." Yahya said that Malik said, "One distinguishes between swearing for blood and oaths for one's rights. When a man has a money-claim against another man, he seeks to verify his due. When a man wants to kill another man, he does not kill him in the midst of people. He keeps to a place away from people. Had there only been swearing in cases where there is a clear proof and had one acted in it as one acts about one's rights (i.e. needing witnesses), the right of blood retribution would have been lost and people would have been swift to take advantage of it when they learned of the decision on it. However, the relatives of the murdered man were allowed to initiate swearing so that people might restrain themselves from blood and the murderer might beware lest he was put into a situation like that (i.e. qasama) by the statement of the murdered man.' " Yahya said, "Malik said about a people of whom a certain number are suspected of murder and the relatives of the murdered man ask them to take oaths and they are numerous, so they ask that each man swears fifty oaths on his own behalf. The oaths are not divided out between them according to their number and they are not acquitted unless each man among them swears fifty oaths on his own behalf." Malik said, "This is the best I have heard about the matter." He said, "Swearing goes to the paternal relatives of the slain. They are the blood-relatives who swear against the killer and by whose swearing he is killed."

أَنَّهُ أَخْبَرَهُ أَنَّ عَبْدَ اللَّهِ بْنَ سَهْلٍ الأَنْصَارِيَّ وَمُحَيِّصَةَ بْنَ مَسْعُودٍ خَرَجَا إِلَى خَيْبَرَ فَتَفَرَّقَا فِي حَوَائِجِهِمَا فَقُتِلَ عَبْدُ اللَّهِ بْنُ سَهْلٍ فَقَدِمَ مُحَيِّصَةُ فَأَتَى هُوَ وَأَخُوهُ حُوَيِّصَةُ وَعَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ إِلَى النَّبِيِّ ﷺ فَذَهَبَ عَبْدُ الرَّحْمَنِ لِيَتَكَلَّمَ لِمَكَانِهِ مِنْ أَخِيهِ فَقَالَ رَسُولُ اللَّهِ ﷺ كَبِّرْ كَبِّرْ فَتَكَلَّمَ حُوَيِّصَةُ وَمُحَيِّصَةُ فَذَكَرَا شَأْنَ عَبْدِ اللَّهِ بْنِ سَهْلٍ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ أَتَحْلِفُونَ خَمْسِينَ يَمِينًا وَتَسْتَحِقُّونَ دَمَ صَاحِبِكُمْ أَوْ قَاتِلِكُمْ قَالُوا يَا رَسُولَ اللَّهِ لَمْ نَشْهَدْ وَلَمْ نَحْضُرْ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ فَتُبْرِئُكُمْ يَهُودُ بِخَمْسِينَ يَمِينًا فَقَالُوا يَا رَسُولَ اللَّهِ كَيْفَ نَقْبَلُ أَيْمَانَ قَوْمٍ كُفَّارٍ قَالَ يَحْيَى بْنُ سَعِيدٍ فَزَعَمَ بُشَيْرُ بْنُ يَسَارٍ أَنَّ رَسُولَ اللَّهِ ﷺ وَدَاهُ مِنْ عِنْدِهِ قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا وَالَّذِي سَمِعْتُ مِمَّنْ أَرْضَى فِي الْقَسَامَةِ وَالَّذِي اجْتَمَعَتْ عَلَيْهِ الأَئِمَّةُ فِي الْقَدِيمِ وَالْحَدِيثِ أَنْ يَبْدَأَ بِالأَيْمَانِ الْمُدَّعُونَ فِي الْقَسَامَةِ فَيَحْلِفُونَ وَأَنَّ الْقَسَامَةَ لاَ تَجِبُ إِلاَّ بِأَحَدِ أَمْرَيْنِ إِمَّا أَنْ يَقُولَ الْمَقْتُولُ دَمِي عِنْدَ فُلاَنٍ أَوْ يَأْتِيَ وُلاَةُ الدَّمِ بِلَوْثٍ مِنْ بَيِّنَةٍ وَإِنْ لَمْ تَكُنْ قَاطِعَةً عَلَى الَّذِي يُدَّعَى عَلَيْهِ الدَّمُ فَهَذَا يُوجِبُ الْقَسَامَةَ لِلْمُدَّعِينَ الدَّمَ عَلَى مَنِ ادَّعَوْهُ عَلَيْهِ وَلاَ تَجِبُ الْقَسَامَةُ عِنْدَنَا إِلاَّ بِأَحَدِ هَذَيْنِ الْوَجْهَيْنِ قَالَ مَالِكٌ وَتِلْكَ السُّنَّةُ الَّتِي لاَ اخْتِلاَفَ فِيهَا عِنْدَنَا وَالَّذِي لَمْ يَزَلْ عَلَيْهِ عَمَلُ النَّاسِ أَنَّ الْمُبَدَّئِينَ بِالْقَسَامَةِ أَهْلُ الدَّمِ وَالَّذِينَ يَدَّعُونَهُ فِي الْعَمْدِ وَالْخَطَإِ قَالَ مَالِكٌ وَقَدْ بَدَّأَ رَسُولُ اللَّهِ ﷺ الْحَارِثِيِّينَ فِي قَتْلِ صَاحِبِهِمُ الَّذِي قُتِلَ بِخَيْبَرَ قَالَ مَالِكٌ فَإِنْ حَلَفَ الْمُدَّعُونَ اسْتَحَقُّوا دَمَ صَاحِبِهِمْ وَقَتَلُوا مَنْ حَلَفُوا عَلَيْهِ وَلاَ يُقْتَلُ فِي الْقَسَامَةِ إِلاَّ وَاحِدٌ لاَ يُقْتَلُ فِيهَا اثْنَانِ يَحْلِفُ مِنْ وُلاَةِ الدَّمِ خَمْسُونَ رَجُلاً خَمْسِينَ يَمِينًا فَإِنْ قَلَّ عَدَدُهُمْ أَوْ نَكَلَ بَعْضُهُمْ رُدَّتِ الأَيْمَانُ عَلَيْهِمْ إِلاَّ أَنْ يَنْكُلَ أَحَدٌ مِنْ وُلاَةِ الْمَقْتُولِ وُلاَةِ الدَّمِ الَّذِينَ يَجُوزُ لَهُمُ الْعَفْوُ عَنْهُ فَإِنْ نَكَلَ أَحَدٌ مِنْ أُولَئِكَ فَلاَ سَبِيلَ إِلَى الدَّمِ إِذَا نَكَلَ أَحَدٌ مِنْهُمْ قَالَ يَحْيَى قَالَ مَالِكٌ وَإِنَّمَا تُرَدُّ الأَيْمَانُ عَلَى مَنْ بَقِيَ مِنْهُمْ إِذَا نَكَلَ أَحَدٌ مِمَّنْ لاَ يَجُوزُ لَهُ عَفْوٌ فَإِنْ نَكَلَ أَحَدٌ مِنْ وُلاَةِ الدَّمِ الَّذِينَ يَجُوزُ لَهُمُ الْعَفْوُ عَنِ الدَّمِ وَإِنْ كَانَ وَاحِدًا فَإِنَّ الأَيْمَانَ لاَ تُرَدُّ عَلَى مَنْ بَقِيَ مِنْ وُلاَةِ الدَّمِ إِذَا نَكَلَ أَحَدٌ مِنْهُمْ عَنِ الأَيْمَانِ وَلَكِنِ الأَيْمَانُ إِذَا كَانَ ذَلِكَ تُرَدُّ عَلَى الْمُدَّعَى عَلَيْهِمْ فَيَحْلِفُ مِنْهُمْ خَمْسُونَ رَجُلاً خَمْسِينَ يَمِينًا فَإِنْ لَمْ يَبْلُغُوا خَمْسِينَ رَجُلاً رُدَّتِ الأَيْمَانُ عَلَى مَنْ حَلَفَ مِنْهُمْ فَإِنْ لَمْ يُوجَدْ أَحَدٌ إِلاَّ الَّذِي ادُّعِيَ عَلَيْهِ حَلَفَ هُوَ خَمْسِينَ يَمِينًا وَبَرِئَ قَالَ يَحْيَى قَالَ مَالِكٌ وَإِنَّمَا فُرِقَ بَيْنَ الْقَسَامَةِ فِي الدَّمِ وَالأَيْمَانِ فِي الْحُقُوقِ أَنَّ الرَّجُلَ إِذَا دَايَنَ الرَّجُلَ اسْتَثْبَتَ عَلَيْهِ فِي حَقِّهِ وَأَنَّ الرَّجُلَ إِذَا أَرَادَ قَتْلَ الرَّجُلِ لَمْ يَقْتُلْهُ فِي جَمَاعَةٍ مِنَ النَّاسِ وَإِنَّمَا يَلْتَمِسُ الْخَلْوَةَ قَالَ فَلَوْ لَمْ تَكُنِ الْقَسَامَةُ إِلاَّ فِيمَا تَثْبُتُ فِيهِ الْبَيِّنَةُ وَلَوْ عُمِلَ فِيهَا كَمَا يُعْمَلُ فِي الْحُقُوقِ هَلَكَتِ الدِّمَاءُ وَاجْتَرَأَ النَّاسُ عَلَيْهَا إِذَا عَرَفُوا الْقَضَاءَ فِيهَا وَلَكِنْ إِنَّمَا جُعِلَتِ الْقَسَامَةُ إِلَى وُلاَةِ الْمَقْتُولِ يُبَدَّءُونَ بِهَا فِيهَا لِيَكُفَّ النَّاسُ عَنِ الدَّمِ وَلِيَحْذَرَ الْقَاتِلُ أَنْ يُؤْخَذَ فِي مِثْلِ ذَلِكَ بِقَوْلِ الْمَقْتُولِ قَالَ يَحْيَى وَقَدْ قَالَ مَالِكٌ فِي الْقَوْمِ يَكُونُ لَهُمُ الْعَدُوُّ يُتَّهَمُونَ بِالدَّمِ فَيَرُدُّ وُلاَةُ الْمَقْتُولِ الأَيْمَانَ عَلَيْهِمْ وَهُمْ نَفَرٌ لَهُمْ عَدَدٌ أَنَّهُ يَحْلِفُ كُلُّ إِنْسَانٍ مِنْهُمْ عَنْ نَفْسِهِ خَمْسِينَ يَمِينًا وَلاَ تُقْطَعُ الأَيْمَانُ عَلَيْهِمْ بِقَدْرِ عَدَدِهِمْ وَلاَ يَبْرَءُونَ دُونَ أَنْ يَحْلِفَ كُلُّ إِنْسَانٍ عَنْ نَفْسِهِ خَمْسِينَ يَمِينًا قَالَ مَالِكٌ وَهَذَا أَحْسَنُ مَا سَمِعْتُ فِي ذَلِكَ قَالَ وَالْقَسَامَةُ تَصِيرُ إِلَى عَصَبَةِ الْمَقْتُولِ وَهُمْ وُلاَةُ الدَّمِ الَّذِينَ يَقْسِمُونَ عَلَيْهِ وَالَّذِينَ يُقْتَلُ بِقَسَامَتِهِمْ

I used to recite to ‘AbdurRahman bin ‘Awf, and he found me waiting for him. That was in Mina during the last Hajj performed by ʿUmar bin al-Khattab ؓ Abdur-Rahman bin ʿAwf said: A man came to ʿUmar bin al-Khattab and said: So and so is saying: If ʿUmar ؓ dies, I will swear allegiance to So and so. ʼUmar ؓ said: I will stand before the people today and warn them against these people who want to deprive them of their rights, ʿAbdur-Rahman said: I said: O Ameer al-Muʿmineen, do not do that, for the Hajj season brings together the riffraff and rabble among the people, and most of the people who gather around and listen to you will be of that type. Is you stand before the people, I am afraid that you will say something that they will spread and not understand it properly or interpret it properly. Rather wait until you come to Madinah, for it is the land of Hijrah and the Sunnah, and you will meet the most knowledgeable and noble people there, and you can say what you want to say with confidence; they wilt understand what you say and will interpret it correctly, ʿUmar ؓ said: If I reach Madinah safe and sound, I shall certainly talk to the people there in the first speech I deliver. When we came to Madinah at the end of Dhul-I-Iijah, it was a Friday. I set out early, ‘Umar did not care at what time he went out, because he did not pay attention to heat and cold and so on. I found Saʿeed bin Zaid at the right-hand corner of the minbar, he had got there before me. I sat down next to him, with my knee touching his knee, and it was not long before ʿUmar ؓ came. When I saw him, I said: He will certainly speak today on this minbar and say something that no one ever heard before. Saʿeed bin Zaid objected to that and said: What do you think he will say that no one said before? ʿUmar ؓ sat on the minbar, and when the muʿdhdhin fell silent, he stood up and praised and glorified Allah as He deserves, then he said: To proceed o people, I am going to tell you something that it has been decreed I should say. I do not know, perhaps it may signal my death. So whoever understands it and remembers it, let him narrate it to others wherever his mount takes him; whoever does not understand il, it is not permissible for him to tell lies about me. Allah, may He be blessed and exalted, sent Muhammad ﷺ with the truth and revealed the Book to him; among the things that were revealed to him was the verse of stoning [adulterers). We read it and understood it; the Messenger of Allah ﷺ stoned [adulterers] and we stoned adulterers] after him. But I fear that with the passage of time, some people will say: We do not find the verse of stoning in the Book of Allah, thus they will go astray by forsaking an obligation that Allah revealed. Stoning is the due punishment in the Book of Allah for those who commit zina, both men and women, if they have been married and if proof is established, or there is a pregnancy or a confession, And we used to recite: Do not claim to be the offspring of anyone other than your fathers, as it is disbelief (or ingratitude) on your part to claim to be the offspring of anyone other than your fathers, Verily the Messenger of Allah ﷺ said: ʿDo not praise me excessively as ʿEesa, the son of Maryam, was praised; rather I am the slave of Allah, so say, the slave of Allah and His Messenger.ʿ I have heard that some among you are saying. If ʿUmar ؓ dies, I shall swear allegiance to So and so. No man should deceive himself by saying that the oath of allegiance to Abu Bakr was given suddenly and it was is successful. There is no doubt that this is the case, but Allah, may He be glorified and exalted, saved the to 2 people from its bad consequences and there is no one among you today who has the qualities of Abu Bakr ؓ What happened to us when the Messenger of Allah ﷺ died was that ‘Ali, az-Zubair and those who were with them stayed behind in the house of Fatimah, the daughter of the Messenger of Allah ﷺ, and all the Ansar stayed behind and gathered in Saqeefat Banu Saʿidah, whilst the Muhajireen gathered around Abu Bakr ؓ I said to him; O Abu Bakr, let us go to our brothers, the Ansar. So we set out, looking for them, then we were met by two righteous men who told us what the people had done, and said: where are you going, O Muhajireen? I said: We are looking for these brothers of ours, the Ansar, They said. You should not go near them; do whatever you have already decided, O Muhajireen. I said: By Allah, we will go to them. So we carried on until we came to them in Saqeefat Banu Saʿidah, where we found them gathered and among them was a man wrapped up [in a garment. I said: Who is this? They said: Saʿd bin ʿUbadah. ! said: What is the matter with him? They said: He is sick. After we sat down, their spokesman stood up and praised and glorified Allah, may He glorified and exalted, as He deserves, then he said: To proceed. We are the supporters (Ansar) of Allah and the majority of the Muslim army. You, O Muhajireen, are a small group among us. Some of you came to us, wanting to deny who we are and prevent us from attaining a position of authority. When he fell silent, I wanted to present a speech that I had prepared and that I liked in front of Abu Bakr ؓ I used to avoid provoking him and he was more forbearing and more dignified than me. But Abu Bakr ؓ said: Wait a while. I did not like to make him angry, and he was more knowledgeable and more dignified than me. By Allah, he did not omit any word that I liked in the speech I had prepared but he said something like it or better, speaking spontaneously, until he finished speaking. Then he said: To proceed. Whatever you have mentioned about your achievements and virtues, is correct. The Arabs would not acknowledge the leadership of anyone except someone from this tribe of Quraish, for they are the best of the Arabs in lineage and location. I am pleased to suggest to you one of these two men, whichever of them you want. Then he took hold of my hand and the hand of Abu ʿUbaidah bin al-Jarrah, and I disliked nothing of what he had said apart from this, for by Allah, I would rather have my neck struck for no sin on my part than to become the leader of people among whom was Abu Bakr ؓ unless my own self suggested something at the time of death. One of the Ansar said: I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree [i.e., a noble]. [I suggest] a ruler from among us and a ruler from among you, O Quraish. - I the narrator said to Malik; What does ‘I am the post on which the cainc! with a skin disease scratches itself and I am like a high class palm treeʿ mean? He said:It is as if he is saying, I am the smart one who has the answer. - Then there was a great deal of clamour and raised voices, to such an extent that I feared there would be a conflict, so I said: Hold out your hand, O Abu Bakr. So he held out his hand and I swore allegiance to him, and the Muhajireen swore allegiance to him, then the Ansar swore allegiance to him. Thus we surrounded Saʿd bin ‘Ubadah. One of them said: You have killed Saʿd i said: May Allah kill Sa’d! And ʿUmar ؓ said: By Allah, we never encountered any problem greater than the swearing of allegiance to Abu Bakr ؓ . We were afraid that if we left the people without having sworn allegiance to anyone, they might swear allegiance after we were gone, so we would either follow in their footsteps and swear allegiance to someone we were not pleased with, or we would disagree with them and that would cause trouble. If anyone swears allegiance to a leader without consulting the Muslims, there is no allegiance for him and no allegiance to the one who swore allegiance to him, lest both of them be killed. Malik said: Ibn Shihab told me, from ʿUrwah bin az-Zubair, that the men whom they met were ʿUwaim bin Saʿidah and Maʿn bin ʿAdiyy. Ibn Shihab said. Saʿeed bin al-Musayyab told me that the one who said, I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree, was al-lubab bin al-Mundhir.

أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ رَجَعَ إِلَى رَحْلِهِ قَالَ ابْنُ عَبَّاسٍ وَكُنْتُ أُقْرِئُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فَوَجَدَنِي وَأَنَا أَنْتَظِرُهُ وَذَلِكَ بِمِنًى فِي آخِرِ حَجَّةٍ حَجَّهَا عُمَرُ بْنُ الْخَطَّابِ قَالَ عَبْدُ الرَّحْمَنِ بْنُعَوْفٍ إِنَّ رَجُلًا أَتَى عُمَرَ بْنَ الْخَطَّابِ فَقَالَ إِنَّ فُلَانًا يَقُولُ لَوْ قَدْ مَاتَ عُمَرُ بَايَعْتُ فُلَانًا فَقَالَ عُمَرُ إِنِّي قَائِمٌ الْعَشِيَّةَ فِي النَّاسِ فَمُحَذِّرُهُمْ هَؤُلَاءِ الرَّهْطَ الَّذِينَ يُرِيدُونَ أَنْ يَغْصِبُوهُمْ أَمْرَهُمْ قَالَ عَبْدُ الرَّحْمَنِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَفْعَلْ فَإِنَّ الْمَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ وَغَوْغَاءَهُمْ وَإِنَّهُمُ الَّذِينَ يَغْلِبُونَ عَلَى مَجْلِسِكَ إِذَا قُمْتَ فِي النَّاسِ فَأَخْشَى أَنْ تَقُولَ مَقَالَةً يَطِيرُ بِهَا أُولَئِكَ فَلَا يَعُوهَا وَلَا يَضَعُوهَا عَلَى مَوَاضِعِهَا وَلَكِنْ حَتَّى تَقْدَمَ الْمَدِينَةَ فَإِنَّهَا دَارُ الْهِجْرَةِ وَالسُّنَّةِ وَتَخْلُصَ بِعُلَمَاءِ النَّاسِ وَأَشْرَافِهِمْ فَتَقُولَ مَا قُلْتَ مُتَمَكِّنًا فَيَعُونَ مَقَالَتَكَ وَيَضَعُونَهَا مَوَاضِعَهَا فَقَالَ عُمَرُ لَئِنْ قَدِمْتُ الْمَدِينَةَ صَالِحًا لَأُكَلِّمَنَّ بِهَا النَّاسَ فِي أَوَّلِ مَقَامٍ أَقُومُهُفَلَمَّا قَدِمْنَا الْمَدِينَةَ فِي عَقِبِ ذِي الْحِجَّةِ وَكَانَ يَوْمَ الْجُمُعَةِ عَجَّلْتُ الرَّوَاحَ صَكَّةَ الْأَعْمَى فَقُلْتُ لِمَالِكٍ وَمَا صَكَّةُ الْأَعْمَى؟ قَالَ إِنَّهُ لَا يُبَالِي أَيَّ سَاعَةٍ خَرَجَ لَا يَعْرِفُ الْحَرَّ وَالْبَرْدَ وَنَحْوَ هَذَا فَوَجَدْتُ سَعِيدَ بْنَ زَيْدٍ عِنْدَ رُكْنِ الْمِنْبَرِ الْأَيْمَنِ قَدْ سَبَقَنِي فَجَلَسْتُ حِذَاءَهُ تَحُكُّ رُكْبَتِي رُكْبَتَهُ فَلَمْ أَنْشَبْ أَنْ طَلَعَ عُمَرُ فَلَمَّا رَأَيْتُهُ قُلْتُ لَيَقُولَنَّ الْعَشِيَّةَ عَلَى هَذَا الْمِنْبَرِ مَقَالَةً مَا قَالَهَا عَلَيْهِ أَحَدٌ قَبْلَهُ قَالَ فَأَنْكَرَ سَعِيدُ بْنُ زَيْدٍ ذَلِكَ فَقَالَ مَا عَسَيْتَ أَنْ يَقُولَ مَا لَمْ يَقُلْ أَحَدٌ؟فَجَلَسَ عُمَرُ عَلَى الْمِنْبَرِ فَلَمَّا سَكَتَ الْمُؤَذِّنُ قَامَ فَأَثْنَى عَلَى اللهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ أَيُّهَا النَّاسُ فَإِنِّي قَائِلٌ مَقَالَةً قَدْ قُدِّرَ لِيأَنْ أَقُولَهَا لَا أَدْرِي لَعَلَّهَا بَيْنَ يَدَيْ أَجَلِي فَمَنْ وَعَاهَا وَعَقَلَهَا فَلْيُحَدِّثْ بِهَا حَيْثُ انْتَهَتْ بِهِ رَاحِلَتُهُ وَمَنْ لَمْ يَعِهَا فَلَا أُحِلُّ لَهُ أَنْ يَكْذِبَ عَلَيَّ إِنَّ اللهَ تَبَارَكَ وَتَعَالَى بَعَثَ مُحَمَّدًا ﷺ بِالْحَقِّ وَأَنْزَلَ عَلَيْهِ الْكِتَابَ وَكَانَ مِمَّا أَنْزَلَ عَلَيْهِ آيَةُ الرَّجْمِ فَقَرَأْنَاهَا وَوَعَيْنَاهَا وَرَجَمَ رَسُولُ اللهِ ﷺ وَرَجَمْنَا بَعْدَهُ فَأَخْشَى إِنْ طَالَ بِالنَّاسِ زَمَانٌ أَنْ يَقُولَ قَائِلٌ لَا نَجِدُ آيَةَ الرَّجْمِ فِي كِتَابِ اللهِ ﷻ فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ قَدْ أَنْزَلَهَا اللهُ ﷻ فَالرَّجْمُ فِي كِتَابِ اللهِ حَقٌّ عَلَى مَنْ زَنَى إِذَا أُحْصِنَ مِنَ الرِّجَالِ وَالنِّسَاءِ إِذَا قَامَتِ الْبَيِّنَةُ أَوِ الْحَبَلُ أَوِ الِاعْتِرَافُ أَلَا وَإِنَّا قَدْ كُنَّا نَقْرَأُ لَا تَرْغَبُوا عَنْ آبَائِكُمْ فَإِنَّ كُفْرًا بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْأَلَا وَإِنَّ رَسُولَ اللهِ ﷺ قَالَ لَا تُطْرُونِي كَمَا أُطْرِيَ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ فَإِنَّمَا أَنَا عَبْدُ اللهِ فَقُولُوا عَبْدُ اللهِ وَرَسُولُهُ وَقَدْ بَلَغَنِي أَنَّ قَائِلًا مِنْكُمْ يَقُولُ لَوْ قَدْ مَاتَ عُمَرُ بَايَعْتُ فُلانًا فَلا يَغْتَرَّنَّ امْرُؤٌ أَنْ يَقُولَ إِنَّ بَيْعَةَ أَبِي بَكْرٍ كَانَتْ فَلْتَةً أَلا وَإِنَّهَا كَانَتْ كَذَلِكَ إلا أَنَّ اللهَ ﷻ وَقَى شَرَّهَا وَلَيْسَ فِيكُمُ الْيَوْمَ مَنْ تُقْطَعُ إِلَيْهِ الْأَعْنَاقُ مِثْلُ أَبِي بَكْرٍ أََلَا وَإِنَّهُ كَانَ مِنْ خَبَرِنَا حِينَ تُوُفِّيَ رَسُولُ اللهِ ﷺ أَنَّ عَلِيًّا وَالزُّبَيْرَ وَمَنْ كَانَ مَعَهُمَا تَخَلَّفُوا فِي بَيْتِ فَاطِمَةَ بِنْتِ رَسُولِ اللهِ ﷺ وَتَخَلَّفَتْ عَنَّا الْأَنْصَارُ بِأَجْمَعِهَا فِيسَقِيفَةِ بَنِي سَاعِدَةَ وَاجْتَمَعَ الْمُهَاجِرُونَ إِلَى أَبِي بَكْرٍ فَقُلْتُ لَهُ يَا أَبَا بَكْرٍ انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا مِنَ الْأَنْصَارِ فَانْطَلَقْنَا نَؤُمُّهُمْ حَتَّى لَقِيَنَا رَجُلانِ صَالِحَانِ فَذَكَرَا لَنَا الَّذِي صَنَعَ الْقَوْمُ فَقَالا أَيْنَ تُرِيدُونَ يَا مَعْشَرَ الْمُهَاجِرِينَ؟ فَقُلْتُ نُرِيدُ إِخْوَانَنَا هَؤُلاءِ مِنَ الْأَنْصَارِ فَقَالا لَا عَلَيْكُمْ أَنْ لَا تَقْرَبُوهُمْ وَاقْضُوا أَمْرَكُمْ يَا مَعْشَرَ الْمُهَاجِرِينَ فَقُلْتُ وَاللهِ لَنَأْتِيَنَّهُمْفَانْطَلَقْنَا حَتَّى جِئْنَاهُمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَإِذَا هُمْ مُجْتَمِعُونَ وَإِذَا بَيْنَ ظَهْرَانَيْهِمْ رَجُلٌ مُزَمَّلٌ فَقُلْتُ مَنْ هَذَا؟ فَقَالُوا سَعْدُ بْنُ عُبَادَةَ فَقُلْتُ مَا لَهُ؟ قَالُوا وَجِعٌ فَلَمَّا جَلَسْنَا قَامَ خَطِيبُهُمْ فَأَثْنَى عَلَى اللهِ ﷻ بِمَا هُوَ أَهْلُهُ وَقَالَ أَمَّا بَعْدُ فَنَحْنُ أَنْصَارُ اللهِ ﷻ وَكَتِيبَةُ الْإِسْلامِ وَأَنْتُمْ يَا مَعْشَرَ الْمُهَاجِرِينَ رَهْطٌ مِنَّا وَقَدْ دَفَّتْ دَافَّةٌ مِنْكُمْ يُرِيدُونَ أَنْ يَخْزِلُونَا مِنْ أَصْلِنَا وَيَحْضُنُونَا مِنَ الْأَمْرِ فَلَمَّا سَكَتَ أَرَدْتُ أَنْ أَتَكَلَّمَ وَكُنْتُ قَدْ زَوَّرْتُ مَقَالَةً أَعْجَبَتْنِي أَرَدْتُ أَنْ أَقُولَهَا بَيْنَ يَدَيْ أَبِي بَكْرٍ وَقَدْ كُنْتُ أُدَارِي مِنْهُ بَعْضَ الْحَدِّ وَهُوَ كَانَ أَحْلَمَ مِنِّي وَأَوْقَرَ فَقَالَ أَبُو بَكْرٍ عَلَى رِسْلِكَ فَكَرِهْتُ أَنْ أُغْضِبَهُ وَكَانَ أَعْلَمَ مِنِّي وَأَوْقَرَ وَاللهِ مَا تَرَكَ مِنْ كَلِمَةٍ أَعْجَبَتْنِي فِي تَزْوِيرِي إِلَّا قَالَهَا فِي بَدِيهَتِهِ وَأَفْضَلَ حَتَّى سَكَتَ فَقَالَ أَمَّا بَعْدُ فَمَا ذَكَرْتُمْ مِنْ خَيْرٍ فَأَنْتُمْ أَهْلُهُ وَلَمْ تَعْرِفِ الْعَرَبُ هَذَا الْأَمْرَ إِلَّا لِهَذَا الْحَيِّ مِنْ قُرَيْشٍ هُمْ أَوْسَطُ الْعَرَبِ نَسَبًا وَدَارًا وَقَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ أَيَّهُمَا شِئْتُمْ وَأَخَذَ بِيَدِي وَبِيَدِ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ فَلَمْ أَكْرَهْ مِمَّا قَالَ غَيْرَهَا وَكَانَ وَاللهِ أَنْ أُقَدَّمَفَتُضْرَبَ عُنُقِي لَا يُقَرِّبُنِي ذَلِكَ إِلَى إِثْمٍ أَحَبَّ إِلَيَّ مِنْ أَنْ أَتَأَمَّرَ عَلَى قَوْمٍ فِيهِمْ أَبُو بَكْرٍ إِلَّا أَنْ تَغَيَّرَ نَفْسِي عِنْدَ الْمَوْتِ فَقَالَ قَائِلٌ مِنَ الْأَنْصَارِ أَنَا جُذَيْلُهَا الْمُحَكَّكُ وَعُذَيْقُهَا الْمُرَجَّبُ مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ يَا مَعْشَرَ قُرَيْشٍ فَقُلْتُ لِمَالِكٍ مَا مَعْنَى أَنَا جُذَيْلُهَا الْمُحَكَّكُ وَعُذَيْقُهَا الْمُرَجَّبُ ؟ قَالَ كَأَنَّهُ يَقُولُ أَنَا دَاهِيَتُهَا قَالَ وَكَثُرَ اللَّغَطُ وَارْتَفَعَتِ الْأَصْوَاتُ حَتَّى خَشِيتُ الِاخْتِلافَ فَقُلْتُ ابْسُطْ يَدَكَ يَا أَبَا بَكْرٍ فَبَسَطَ يَدَهُ فَبَايَعْتُهُ وَبَايَعَهُ الْمُهَاجِرُونَ ثُمَّ بَايَعَهُ الْأَنْصَارُ وَنَزَوْنَا عَلَى سَعْدِ بْنِ عُبَادَةَ فَقَالَ قَائِلٌ مِنْهُمْ قَتَلْتُمْ سَعْدًا فَقُلْتُ قَتَلَ اللهُ سَعْدًاوَقَالَ عُمَرُ أَمَا وَاللهِ مَا وَجَدْنَا فِيمَا حَضَرْنَا أَمْرًا هُوَ أَقْوَى مِنْ مُبَايَعَةِ أَبِي بَكْرٍ خَشِينَا إِنْ فَارَقْنَا الْقَوْمَ وَلَمْ تَكُنْ بَيْعَةٌ أَنْ يُحْدِثُوا بَعْدَنَا بَيْعَةً فَإِمَّا أَنْ نُتَابِعَهُمْ عَلَى مَا لَا نَرْضَى وَإِمَّا أَنْ نُخَالِفَهُمْ فَيَكُونَ فِيهِ فَسَادٌ فَمَنْ بَايَعَ أَمِيرًا عَنْ غَيْرِ مَشُورَةِ الْمُسْلِمِينَ فَلا بَيْعَةَ لَهُ وَلا بَيْعَةَ لِلَّذِي بَايَعَهُ تَغِرَّةَ أَنْ يُقْتَلا قَالَ مَالِكٌ وَأَخْبَرَنِي ابْنُ شِهَابٍ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّ الرَّجُلَيْنِ اللَّذَيْنِ لَقِيَاهُمَا عُوَيْمُ بْنُ سَاعِدَةَ وَمَعْنُ بْنُ عَدِيٍّقَالَ ابْنُ شِهَابٍ وَأَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيِّبِ أَنَّ الَّذِي قَالَ أَنَا جُذَيْلُهَا الْمُحَكَّكُ وَعُذَيْقُهَا الْمُرَجَّبُ الْحُبَابُ بْنُ الْمُنْذِرِ

ʿAbdullah bin Shaddad came and entered upon ʿAʿishah ؓ when we were sitting with her, as he was returning from Iraq during the time when ‘Ali ؓ was murdered. She said to him: O ʿAbdullah bin Shaddad, will you tell me the truth about what I am going to ask you? Tell me about these people whom ‘Ali ؓ killed. He said: Why shouldnʿt I tell you the truth? She said: Tell me about them. He said: When ʿAli ؓ corresponded with Muʿawiyah and the two arbitrators gave their verdict, eight thousand of the pious rebelled against him and camped in a land called Harooraʿ, near Koofah. They criticised him and said: You have taken off a chemise that Allah caused you to wear and a title that Allah gave to you, then you went ahead and asked people to issue a decree concerning the religion of Allah. There is no ruling except the ruling of Allah, may He be exalted. When ʿAli ؓ heard about their criticism of him and the reason why they had split from him, he told his caller not to admit anyone but those who had memorised the Qurʿan. When the house was filled with people who had memorised the Qurʿan, he called for a large Mushaf and put it front of him, and he started tapping it with his hand, saying: O Mushaf, tell the people. The people called out: O Ameer al-Muʿmineen, how could you ask it? It is only ink and paper, but we could speak on the basis of what we understand from it. What do you want? He said: These companions of yours who rebelled, between me and them is the Book of Allah, and Allah says in His Book concerning a woman and a man: ʿIf you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation.ʿ [an-Nisa 4:35]. The ummah of Muhammad is more important with regard to life and sanctity than a woman and a man. They got angry with me when I wrote a document between me and Muʿawiyah and wrote ʿAli bin Abi Talib [without adding the title Ameer al-Muʿmineen]. But Suhail bin ʿAmr came to us when we were with the Messenger of Allah ﷺ at al-Hudaibiyah, when he made a peace deal with Quraish, and the Messenger of Allah ﷺ wrote, ʿIn the Name of Allah, the Most Gracious, the Most Merciful.ʿ Suhail said: Do not write, In the Name of Allah, the Most Gracious, the Most Merciful. He said: What should we write? He said: Write: ʿIn Your Name, O Allah.” The Messenger of Allah ﷺ said: Write ʿMuhammad the Messenger of Allah ﷺ.ʿ He [Suhail] said: If I knew that you were the Messenger of Allah ﷺ, I would not have opposed you. So he wrote: This is what was agreed by Muhammad bin ʿAbdullah with Quraish. And Allah says in His Book: “Indeed in the Messenger of Allah ﷺ (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Dayʿ [Al-Ahzab 33:21]. So ʿAli sent ʿAbdullah bin ʿAbbas ؓ to them and I went out with him until we reached the middle of their camp. Ibnul-Kawwaʿ stood up and addressed the people, saying: O bearers of the Qurʿan, this is ʿAbdullah bin ʿAbbas ؓ . Whoever does not know him, I know of the Book of Allah what can tell you about him, He is one of those concerning whom the words ʿthey are a quarrelsome peopleʿ [Az-Zukhruf 43:58] were revealed. Tell him to go back to the one who sent him and do not discuss the Book of Allah with him. Their spokesmen stood up and said: By Allah, we will discuss the Book of Allah. If he says something sound and true that we recognise we will follow him, and if he says something false we will reject his false argument. So they discussed the Book with ‘Abdullah for three days, and four thousand of them recanted and all of them repented, including Ibnul-Kawwaʿ. He took them to ʿAli in Koofah, and ʿAli sent word to the rest of them, saying: You know the turmoil between us and our opponents. Stay wherever you wish until the ummah of Muhammad ﷺ is united. The deal between us and you is that you should not shed any blood that it is forbidden to shed or commit acts of banditry on the roads or do wrong to any Non Muslim under Muslim protection. If you do that, we will declare war, for Allah does not love those who betray. ʿAʿishah ؓ said: O Ibn Shaddad, did he kill them? He said: By Allah, no sooner had he sent this message to them but they committed acts of banditry, shed blood and regarded it as permissible to harm Ahludh-Dhimmah (non-Muslims living under Muslim protection). She said: Do you swear by Allah? He said: I swear by Allah besides Whom there is no other god that this is what happened. She said: I have heard that the people of Iraq are talking and saying dhuth-thuda, dhuth-thuda [i.e., the one with a deformed arm that looks like a breast]. He said: I saw him and I was with ‘Ali ؓ when he was examining the slain. He called the people and said: Do you know this one? How many of them came and said: I saw him praying in the mosque of Banu So and so, and I saw him praying in the mosque of Banu So and so. And there was no proof of who he was except that. She said: What did ʿAli say when he stood over him, as the people of Iraq claim? He said: I heard him say: Allah and His Messenger spoke the truth. She said: Did you hear him say anything other than that? He said: No, by Allah. She said: Yes, Allah and His Messenger spoke the truth. May Allah have mercy on ʿAli ؓ : it was his habit, if he saw something he liked, to say: Allah and His Messenger spoke the truth. But the people of Iraq fabricated lies against him and added words to what he said.

جَاءَ عَبْدُ اللهِ بْنُ شَدَّادٍ فَدَخَلَ عَلَى عَائِشَةَ وَنَحْنُ عِنْدَهَا جُلُوسٌ مَرْجِعَهُ مِنَ الْعِرَاقِ لَيَالِيَ قُتِلَ عَلِيٌّ فَقَالَتْ لَهُ يَا عَبْدَ اللهِ بْنَ شَدَّادٍ هَلْ أَنْتَ صَادِقِي عَمَّا أَسْأَلُكَ عَنْهُ؟ تُحَدِّثُنِي عَنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ قَتَلَهُمْ عَلِيٌّ قَالَ وَمَا لِي لَا أَصْدُقُكِ؟ قَالَتْ فَحَدِّثْنِي عَنْ قِصَّتِهِمْ قَالَ فَإِنَّ عَلِيًّا لَمَّا كَاتَبَ مُعَاوِيَةَ وَحَكَّمَ الْحَكَمَيْنِ خَرَجَ عَلَيْهِ ثَمَانِيَةُ آلافٍ مِنْ قُرَّاءِ النَّاسِ فَنَزَلُوا بِأَرْضٍ يُقَالُ لَهَا حَرُورَاءُ مِنْ جَانِبِ الْكُوفَةِ وَإِنَّهُمْ عَتَبُوا عَلَيْهِ فَقَالُوا انْسَلَخْتَ مِنْ قَمِيصٍ أَلْبَسَكَهُ اللهُ تَعَالَى وَاسْمٍ سَمَّاكَ اللهُ تَعَالَى بِهِ ثُمَّ انْطَلَقْتَ فَحَكَّمْتَ فِي دِينِ اللهِ فَلا حُكْمَ إِلا لِلَّهِ تَعَالَى فَلَمَّا أَنْ بَلَغَ عَلِيًّا مَا عَتَبُوا عَلَيْهِ وَفَارَقُوهُ عَلَيْهِ فَأَمَرَ مُؤَذِّنًا فَأَذَّنَ أَنْ لَا يَدْخُلَ عَلَى أَمِيرِ الْمُؤْمِنِينَ إِلا رَجُلٌ قَدْ حَمَلَ الْقُرْآنَ فَلَمَّا أَنِ امْتَلاتِ الدَّارُ مِنْ قُرَّاءِ النَّاسِ دَعَا بِمُصْحَفٍ إِمَامٍ عَظِيمٍ فَوَضَعَهُ بَيْنَ يَدَيْهِفَجَعَلَ يَصُكُّهُ بِيَدِهِ وَيَقُولُ أَيُّهَا الْمُصْحَفُ حَدِّثِ النَّاسَ فَنَادَاهُ النَّاسُ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَسْأَلُ عَنْهُ إِنَّمَا هُوَ مِدَادٌ فِي وَرَقٍ وَنَحْنُ نَتَكَلَّمُ بِمَا رُوِينَا مِنْهُ فَمَاذَا تُرِيدُ؟ قَالَ أَصْحَابُكُمْ هَؤُلاءِ الَّذِينَ خَرَجُوا بَيْنِي وَبَيْنَهُمْ كِتَابُ اللهِ ﷻ يَقُولُ اللهُ تَعَالَى فِي كِتَابِهِ فِي امْرَأَةٍ وَرَجُلٍ وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلاحًا يُوَفِّقِ اللهُ بَيْنَهُمَا فَأُمَّةُ مُحَمَّدٍ ﷺ أَعْظَمُ دَمًا وَحُرْمَةً مِنَ امْرَأَةٍ وَرَجُلٍ وَنَقَمُوا عَلَيَّ أَنْ كَاتَبْتُ مُعَاوِيَةَ كَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَقَدْ جَاءَنَا سُهَيْلُ بْنُ عَمْرٍو وَنَحْنُ مَعَ رَسُولِ اللهِ ﷺ بِالْحُدَيْبِيَةِ حِينَ صَالَحَ قَوْمَهُ قُرَيْشًا فَكَتَبَ رَسُولُ اللهِ ﷺ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ فَقَالَ سُهَيْلٌ لَا تَكْتُبْ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ فَقَالَ كَيْفَ نَكْتُبُ ؟ فَقَالَ اكْتُبْ بِاسْمِكَ اللهُمَّ فَقَالَ رَسُولُ اللهِ ﷺ فَاكْتُبْ مُحَمَّدٌ رَسُولُ اللهِ فَقَالَ لَوْ أَعْلَمُ أَنَّكَ رَسُولُ اللهِ لَمْ أُخَالِفْكَ فَكَتَبَ هَذَا مَا صَالَحَ مُحَمَّدُ بْنُ عَبْدِ اللهِ قُرَيْشًا يَقُولُ اللهُ تَعَالَى فِي كِتَابِهِ لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللهَ وَالْيَوْمَ الْآخِرَ فَبَعَثَ إِلَيْهِمْ عَلِيٌّ عَبْدَ اللهِ بْنَ عَبَّاسٍ فَخَرَجْتُ مَعَهُ حَتَّى إِذَا تَوَسَّطْنَا عَسْكَرَهُمْ قَامَ ابْنُ الْكَوَّاءِ يَخْطُبُ النَّاسَ فَقَالَ يَا حَمَلَةَ الْقُرْآنِ إِنَّ هَذَا عَبْدُ اللهِ بْنُ عَبَّاسٍ فَمَنْ لَمْ يَكُنْ يَعْرِفُهُ فَأَنَا أُعَرِّفُهُ مِنْ كِتَابِ اللهِ مَا يَعْرِفُهُ بِهِ هَذَا مِمَّنْ نَزَلَ فِيهِ وَفِي قَوْمِهِ قَوْمٌ خَصِمُونَفَرُدُّوهُ إِلَى صَاحِبِهِ وَلا تُوَاضِعُوهُ كِتَابَ اللهِ فَقَامَ خُطَبَاؤُهُمْ فَقَالُوا وَاللهِ لَنُوَاضِعَنَّهُ كِتَابَ اللهِ فَإِنْ جَاءَ بِحَقٍّ نَعْرِفُهُ لَنَتَّبِعَنَّهُ وَإِنْ جَاءَ بِبَاطِلٍ لَنُبَكِّتَنَّهُ بِبَاطِلِهِ فَوَاضَعُوا عَبْدَ اللهِ الْكِتَابَ ثَلاثَةَ أَيَّامٍ فَرَجَعَ مِنْهُمْ أَرْبَعَةُ آلافٍ كُلُّهُمْ تَائِبٌ فِيهِمُ ابْنُ الْكَوَّاءِ حَتَّى أَدْخَلَهُمْ عَلَى عَلِيٍّ الْكُوفَةَ فَبَعَثَ عَلِيٌّ إِلَى بَقِيَّتِهِمْ فَقَالَ قَدْ كَانَ مِنْ أَمْرِنَا وَأَمْرِ النَّاسِ مَا قَدْ رَأَيْتُمْ فَقِفُوا حَيْثُ شِئْتُمْ حَتَّى تَجْتَمِعَ أُمَّةُ مُحَمَّدٍ ﷺ بَيْنَنَا وَبَيْنَكُمْ أَنْ لَا تَسْفِكُوا دَمًا حَرَامًا أَوْ تَقْطَعُوا سَبِيلًا أَوْ تَظْلِمُوا ذِمَّةً فَإِنَّكُمْ إِنْ فَعَلْتُمْ فَقَدْ نَبَذْنَا إِلَيْكُمِ الْحَرْبَ عَلَى سَوَاءٍ إِنَّ اللهَ لَا يُحِبُّ الْخَائِنِينَ فَقَالَتْ لَهُ عَائِشَةُ يَا ابْنَ شَدَّادٍ فَقَدْ قَتَلَهُمْ فَقَالَ وَاللهِ مَا بَعَثَ إِلَيْهِمْ حَتَّى قَطَعُوا السَّبِيلَ وَسَفَكُوا الدَّمَ وَاسْتَحَلُّوا أَهْلَ الذِّمَّةِ فَقَالَتْ آَللَّهُ؟ قَالَ آللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدْ كَانَ قَالَتْ فَمَا شَيْءٌ بَلَغَنِي عَنْ أَهْلِ الْعِرَاقِ يَتَحَدَّثُونَهُ؟ يَقُولُونَ ذُو الثُّدَيِّ وَذُو الثُّدَيِّ قَالَ قَدْ رَأَيْتُهُ وَقُمْتُ مَعَ عَلِيٍّ عَلَيْهِ فِي الْقَتْلَى فَدَعَا النَّاسَ فَقَالَ أَتَعْرِفُونَ هَذَا؟ فَمَا أَكْثَرَ مَنْ جَاءَ يَقُولُ قَدْ رَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي وَرَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي وَلَمْ يَأْتُوا فِيهِ بِثَبَتٍ يُعْرَفُ إِلَّا ذَلِكَ قَالَتْ فَمَا قَوْلُ عَلِيٍّ حِينَ قَامَ عَلَيْهِ كَمَا يَزْعُمُ أَهْلُ الْعِرَاقِ؟ قَالَ سَمِعْتُهُ يَقُولُ صَدَقَ اللهُ وَرَسُولُهُ قَالَتْ هَلْ سَمِعْتَ مِنْهُ أَنَّهُ قَالَ غَيْرَ ذَلِكَ؟ قَالَ اللهُمَّ لَا قَالَتْ أَجَلْ صَدَقَ اللهُ وَرَسُولُهُ يَرْحَمُ اللهُ عَلِيًّا إِنَّهُ كَانَ مِنْ كَلَامِهِ لَا يَرَى شَيْئًا يُعْجِبُهُ إِلَّا قَالَ صَدَقَ اللهُ وَرَسُولُهُ فَيَذْهَبُ أَهْلُ الْعِرَاقِ يَكْذِبُونَ عَلَيْهِ وَيَزِيدُونَ عَلَيْهِ فِي الْحَدِيثِ

When we came to Madinah we ate from its fruits and did not feel comfortable in it, and we became ill. The Prophet ﷺ was trying to find out about the well of Badr, and when we heard that the mushrikeen had come, the Messenger of Allah ﷺ marched to Badr, and Badr was a well. We got there before the mushrikeen and we found two of their men, a man from Quraish and a freed slave of “Uqbah bin Abi Muʿait. As for the Qurashi, he managed to escape, but we caught the freed slave of ‘Uqbah and started asking him: How many are the people? He said: By Allah, they are great in number and powerful. When he said that, the Muslims began to beat him and they brought him to the Prophet ﷺ, who said: How many are the people? He said: By Allah, they are great in number and powerful. The Prophet ﷺ tried hard to make him tell him how many they were, but he refused. Then the Prophet ﷺ asked him: How many camels do they slaughter? He said: Ten each day. The Messenger of Allah ﷺ said: They are one thousand; each camel is for one hundred men. Then a shower of rain fell on us at night and we rushed to seek shelter beneath the trees and leather shields, sheltering from the rain. The Messenger of Allah ﷺ spent the night calling upon his Lord, may He be glorified and exalted, saying: “O Allah, if You cause this band to be destroyed, You will never be worshipped.” When dawn came, he called out: ʿPrayer, O slaves of Allah!” And the people came from beneath the trees and shields and the Messenger of Allah led us in prayer and encouraged us to fight. Then he said: ʿThe army of Quraish is beneath this red outcrop of the mountain.ʿ When the people drew close to us, and we stood in ranks facing one another, we saw one of their men, riding a red camel of his, going around among the people. The Messenger of Allah ﷺ said: ʿO ʿAli, call Hamzah for meʿ - as he was the closest of them to the mushrikeen - and said ʿWho is the one on the red camel and what is he saying to them?ʿ Then the Messenger of Allah ﷺ said: ʿIf there is anyone among the people who is enjoining good, then perhaps it is the one on the red camel.ʿ Hamzah came and said: He is ʿUtbah bin Rabeeʿah, and he is telling them not to fight; he is saying to them: O people, I can see people who are going to fight to the death and you will never be able to harm them, because it will cost you too dear to do so. O people, put the blame on me and say: ʿUtbah bin Rabeeʿah is a coward, although you know that I am not the most cowardly among you. Abu Jahl heard that and said: Are you saying this? By Allah, if anyone else said this I would have insulted him; you are filled with fear, ‘Utbah said: Do you mean me, O you with the whistling rear end (i.e., one who breaks wind a great deal because of fear)? Today you will know which of us is the coward. Then ‘Utbah and his brother Shaibah and his son al-Waleed stepped forward in a display of courage and said: Who will come out to fight in single combat? Six young men of the Ansar stepped forward, but ʿUtbah said: We do not want these; let some of our cousins of Banu ‘Abdul-Muttalib come out. The Messenger of Allah ﷺ said: ʿGet up, O Ali, get up, O Hamzah, get up, O ʿUbaidah bin al-Harith bin ‘Abdul-Muttalib.ʿ Allah caused ʿUtbah and Shaibah, the two sons of Rabeeʿah, and al-Waleed bin ‘Utbah to be killed and ‘Ubaidah was wounded. We killed seventy of them and captured seventy. A short Ansari man brought al-Abbas bin ʿAbdul-Muttalib as a captive, and al-ʿAbbas said: O Messenger of Allah ﷺ, by Allah, this is not the one who captured me; I was captured by a bold man who was one of the most handsome of people, who was riding a piebald horse, but I do not see him among the people. The Ansari said: I captured him, O Messenger of Allah ﷺ. He said: ʿBe quiet! Allah, may He be exalted, supported you with a noble angel.ʿ ʿAli ؓ said: We took prisoners, and from among Banu ʿAbdul-Muttalib, we captured al-ʿAbbas, ‘Aqeel and Nawfal bin al-Harith.

لَمَّا قَدِمْنَا الْمَدِينَةَ أَصَبْنَا مِنْ ثِمَارِهَا فَاجْتَوَيْنَاهَا وَأَصَابَنَا بِهَا وَعْكٌ وَكَانَ النَّبِيُّ ﷺ يَتَخَبَّرُ عَنْ بَدْرٍ فَلَمَّا بَلَغَنَا أَنَّ الْمُشْرِكِينَ قَدْ أَقْبَلُوا سَارَ رَسُولُ اللهِ ﷺ إِلَى بَدْرٍ وَبَدْرٌ بِئْرٌ فَسَبَقْنَا الْمُشْرِكِينَ إِلَيْهَا فَوَجَدْنَا فِيهَا رَجُلَيْنِ مِنْهُمْ رَجُلًا مِنْ قُرَيْشٍ وَمَوْلًى لِعُقْبَةَ بْنِ أَبِي مُعَيْطٍ فَأَمَّا الْقُرَشِيُّ فَانْفَلَتَ وَأَمَّا مَوْلَى عُقْبَةَ فَأَخَذْنَاهُ فَجَعَلْنَا نَقُولُ لَهُ كَمِ الْقَوْمُ؟ فَيَقُولُ هُمْ وَاللهِ كَثِيرٌ عَدَدُهُمْ شَدِيدٌ بَأْسُهُمْ فَجَعَلَ الْمُسْلِمُونَ إِذْ قَالَ ذَلِكَ ضَرَبُوهُ حَتَّى انْتَهَوْا بِهِ إِلَى النَّبِيِّ ﷺ فَقَالَ لَهُ كَمِ الْقَوْمُ؟ قَالَ هُمْ وَاللهِ كَثِيرٌ عَدَدُهُمْ شَدِيدٌ بَأْسُهُمْ فَجَهَدَ النَّبِيُّ ﷺ أَنْ يُخْبِرَهُ كَمْ هُمْ فَأَبَى ثُمَّ إِنَّ النَّبِيَّ ﷺ سَأَلَهُ كَمْ يَنْحَرُونَ مِنَ الْجُزُرِ؟ فَقَالَ عَشْرًا كُلَّ يَوْمٍ فَقَالَ رَسُولُ اللهِ ﷺ الْقَوْمُ أَلْفٌ كُلُّ جَزُورٍ لِمِائَةٍ وَتَبِعَهَا ثُمَّ إِنَّهُ أَصَابَنَا مِنَ اللَّيْلِ طَشٌّ مِنْ مَطَرٍ فَانْطَلَقْنَا تَحْتَ الشَّجَرِوَالْحَجَفِ نَسْتَظِلُّ تَحْتَهَا مِنَ الْمَطَرِ وَبَاتَ رَسُولُ اللهِ ﷺ يَدْعُو رَبَّهُ ﷻ وَيَقُولُ اللهُمَّ إِنَّكَ إِنْ تُهْلِكْ هَذِهِ الْفِئَةَ لَا تُعْبَدْ قَالَ فَلَمَّا طَلَعَ الْفَجْرُ نَادَى الصَّلاةَ عِبَادَ اللهِ فَجَاءَ النَّاسُ مِنْ تَحْتِ الشَّجَرِ وَالْحَجَفِ فَصَلَّى بِنَا رَسُولُ اللهِ ﷺ وَحَرَّضَ عَلَى الْقِتَالِ ثُمَّ قَالَ إِنَّ جَمْعَ قُرَيْشٍ تَحْتَ هَذِهِ الضِّلَعِ الْحَمْرَاءِ مِنَ الْجَبَلِ فَلَمَّا دَنَا الْقَوْمُ مِنَّا وَصَافَفْنَاهُمْ إِذَا رَجُلٌ مِنْهُمْ عَلَى جَمَلٍ لَهُ أَحْمَرَ يَسِيرُ فِي الْقَوْمِ فَقَالَ رَسُولُ اللهِ ﷺ يَا عَلِيُّ نَادِ لِي حَمْزَةَ وَكَانَ أَقْرَبَهُمْ مِنَ الْمُشْرِكِينَ مَنْ صَاحِبُ الْجَمَلِ الْأَحْمَرِ وَمَاذَا يَقُولُ لَهُمْ؟ ثُمَّ قَالَ رَسُولُ اللهِ ﷺ إِنْ يَكُنْ فِي الْقَوْمِ أَحَدٌ يَأْمُرُ بِخَيْرٍ فَعَسَى أَنْ يَكُونَ صَاحِبَ الْجَمَلِ الْأَحْمَرِ فَجَاءَ حَمْزَةُ فَقَالَ هُوَ عُتْبَةُ بْنُ رَبِيعَةَ وَهُوَ يَنْهَى عَنِ الْقِتَالِ وَيَقُولُ لَهُمْ يَا قَوْمُ إِنِّي أَرَى قَوْمًا مُسْتَمِيتِينَ لَا تَصِلُونَ إِلَيْهِمْ وَفِيكُمْ خَيْرٌ يَا قَوْمُ اعْصِبُوهَا الْيَوْمَ بِرَأْسِي وَقُولُوا جَبُنَ عُتْبَةُ بْنُ رَبِيعَةَ وَقَدْ عَلِمْتُمْ أَنِّي لَسْتُ بِأَجْبَنِكُمْ قَالَ فَسَمِعَ ذَلِكَ أَبُو جَهْلٍ فَقَالَ أَنْتَ تَقُولُ هَذَا؟ وَاللهِ لَوْ غَيْرُكَ يَقُولُ هَذَا لَأَعْضَضْتُهُ قَدْ مَلَأَتْ رِئَتُكَ جَوْفَكَ رُعْبًا فَقَالَ عُتْبَةُ إِيَّايَ تُعَيِّرُ يَا مُصَفِّرَ اسْتِهِ؟ سَتَعْلَمُ الْيَوْمَ أَيُّنَا الْجَبَانُ قَالَ فَبَرَزَ عُتْبَةُ وَأَخُوهُ شَيْبَةُ وَابْنُهُ الْوَلِيدُ حَمِيَّةً فَقَالُوا مَنْ يُبَارِزُ؟ فَخَرَجَ فِتْيَةٌ مِنَ الْأَنْصَارِ سِتَّةٌ فَقَالَ عُتْبَةُ لَا نُرِيدُ هَؤُلاءِ وَلَكِنْ يُبَارِزُنَا مِنْ بَنِي عَمِّنَا مِنْ بَنِي عَبْدِ الْمُطَّلِبِ فَقَالَ رَسُولُ اللهِ ﷺ قُمْ يَا عَلِيُّ وَقُمْ يَا حَمْزَةُ وَقُمْ يَا عُبَيْدَةُ بْنَ الْحَارِثِ بْنِ الْمُطَّلِبِ فَقَتَلَ اللهُ تَعَالَى عُتْبَةَ وَشَيْبَةَ ابْنَيْ رَبِيعَةَ وَالْوَلِيدَ بْنَ عُتْبَةَ وَجُرِحَ عُبَيْدَةُ فَقَتَلْنَا مِنْهُمْ سَبْعِينَ وَأَسَرْنَا سَبْعِينَ فَجَاءَ رَجُلٌ مِنَ الْأَنْصَارِ قَصِيرٌ بِالْعَبَّاسِ بْنِ عَبْدِالْمُطَّلِبِ أَسِيرًا فَقَالَ الْعَبَّاسُ يَا رَسُولَ اللهِ إِنَّ هَذَا وَاللهِ مَا أَسَرَنِي لَقَدْ أَسَرَنِي رَجُلٌ أَجْلَحُ مِنْ أَحْسَنِ النَّاسِ وَجْهًا عَلَى فَرَسٍ أَبْلَقَ مَا أُرَاهُ فِي الْقَوْمِ فَقَالَ الْأَنْصَارِيُّ أَنَا أَسَرْتُهُ يَا رَسُولَ اللهِ فَقَالَ اسْكُتْ فَقَدْ أَيَّدَكَ اللهُ تَعَالَى بِمَلَكٍ كَرِيمٍ فَقَالَ عَلِيٌّ فَأَسَرْنَا مِنْ بَنِي عَبْدِ الْمُطَّلِبِ الْعَبَّاسَ وعَقِيلًا وَنَوْفَلَ بْنَ الْحَارِثِ

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." (Using translation from Bukhārī 2940)

أَخْبَرَهُ أَنَّ رَسُولَ اللهِ ﷺ كَتَبَ إِلَى قَيْصَرَ يَدْعُوهُ إِلَى الْإِسْلامِ وَبَعَثَ كِتَابَهُ مَعَ دِحْيَةَ الْكَلْبِيِّ وَأَمَرَهُ رَسُولُ اللهِ ﷺ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ بُصْرَى لِيَدْفَعَهُ إِلَى قَيْصَرَ فَدَفَعَهُ عَظِيمُ بُصْرَى إِلَى قَيْصَرَ وَكَانَ قَيْصَرُ لَمَّا كَشَفَ اللهُ ﷻ عَنْهُ جُنُودَ فَارِسَ مَشَى مِنْ حِمْصَ إِلَى إِيلْيَاءَ عَلَى الزَّرَابِيِّ تُبْسَطُ لَهُ فَقَالَ عَبْدُ اللهِ بْنُ عَبَّاسٍ فَلَمَّا جَاءَ قَيْصَرَ كِتَابُ رَسُولِ اللهِ ﷺ قَالَ حِينَ قَرَأَهُ الْتَمِسُوا لِي مِنْ قَوْمِهِ مَنْ أَسْأَلُهُ عَنْ رَسُولِ اللهِقَالَ ابْنُ عَبَّاسٍ فَأَخْبَرَنِي أَبُو سُفْيَانَ بْنُ حَرْبٍ أَنَّهُ كَانَ بِالشَّامِ فِي رِجَالٍ مِنْ قُرَيْشٍ قَدِمُوا تُجَّارًا وَذَلِكَ فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنَ رَسُولِ اللهِ ﷺ وَبَيْنَ كُفَّارِ قُرَيْشٍ قَالَ أَبُو سُفْيَانَ فَأَتَانِي رَسُولُ قَيْصَرَ فَانْطَلَقَ بِي وَبِأَصْحَابِي حَتَّى قَدِمْنَا إِيلْيَاءَ فَأُدْخِلْنَا عَلَيْهِ فَإِذَا هُوَ جَالِسٌ فِي مَجْلِسِ مُلْكِهِ عَلَيْهِ التَّاجُ وَإِذَا حَوْلَهُ عُظَمَاءُ الرُّومِ فَقَالَ لِتَرْجُمَانِهِ سَلْهُمْ أَيُّهُمْ أَقْرَبُ نَسَبًا بِهَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ قَالَ أَبُو سُفْيَانَ أَنَا أَقْرَبُهُمْ إِلَيْهِ نَسَبًا قَالَ مَا قَرَابَتُكَ مِنْهُ؟ قَالَ قُلْتُ هُوَ ابْنُ عَمِّي قَالَ أَبُو سُفْيَانَ وَلَيْسَ فِي الرَّكْبِ يَوْمَئِذٍ رَجُلٌ مِنْ بَنِي عَبْدِ مَنَافٍ غَيْرِي قَالَ فَقَالَ قَيْصَرُ أَدْنُوهُ مِنِّي ثُمَّ أَمَرَ بِأَصْحَابِي فَجُعِلُوا خَلْفَ ظَهْرِي عِنْدَ كَتِفِي ثُمَّ قَالَ لِتَرْجُمَانِهِ قُلْ لِأَصْحَابِهِ إِنِّي سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ كَذَبَ فَكَذِّبُوهُ قَالَ أَبُو سُفْيَانَ فَوَاللهِ لَوْلَا الِاسْتِحْيَاءُ يَوْمَئِذٍ أَنْ يَأْثُرَ أَصْحَابِي عَنِّي الْكَذِبَ لَكَذَبْتُهُ حِينَ سَأَلَنِي وَلَكِنِّي اسْتَحَيْتُ أَنْ يَأْثِرُوا عَنِّي الْكَذِبُ فَصَدَقْتُهُ عَنْهُ ثُمَّ قَالَ لِتَرْجُمَانِهِ قُلْ لَهُ كَيْفَ نَسَبُ هَذَا الرَّجُلِ فِيكُمْ؟ قَالَ قُلْتُ هُوَ فِينَا ذُو نَسَبٍ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَطُّ قَبْلَهُ؟ قَالَ قُلْتُ لَا قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ فِي الْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قَالَ فَقُلْتُ لَا قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قَالَ قُلْتُ لَا قَالَ فَأَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ قَالَ قُلْتُ بَلْ ضُعَفَاؤُهُمْ قَالَ فَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ قَالَ قُلْتُ بَلْ يَزِيدُونَ قَالَ فَهَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قَالَ قُلْتُ لَا قَالَ فَهَلْ يَغْدِرُ؟ قَالَ قُلْتُ لَا وَنَحْنُ الْآنَ مِنْهُ فِي مُدَّةٍ وَنَحْنُ نَخَافُ ذَلِكَ قَالَ أَبُو سُفْيَانَ وَلَمْ تُمْكِنِّي كَلِمَةٌأُدْخِلُ فِيهَا شَيْئًا أَنْتَقِصُهُ بِهِ غَيْرُهَا لَا أَخَافُ أَنْ يُؤْثَرَ عَنِّي قَالَ فَهَلْ قَاتَلْتُمُوهُ أَوْ قَاتَلَكُمْ؟ قَالَ قُلْتُ نَعَمْ قَالَ كَيْفَ كَانَتْ حَرْبُكُمْ وَحَرْبُهُ؟ قَالَ قُلْتُ كَانَتْ دُوَلًا سِجَالًا نُدَالُ عَلَيْهِ الْمَرَّةَ وَيُدَالُ عَلَيْنَا الْأُخْرَى قَالَ فَبِمَ يَأْمُرُكُمْ؟ قَالَ قُلْتُ يَأْمُرُنَا أَنْ نَعْبُدَ اللهَ وَحْدَهُ وَلا نُشْرِكَ بِهِ شَيْئًا وَيَنْهَانَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا وَيَأْمُرُنَا بِالصَّلاةِ وَالصِّدْقِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الْأَمَانَةِ قَالَ فَقَالَ لِتَرْجُمَانِهِ حِينَ قُلْتُ لَهُ ذَلِكَ قُلْ لَهُ إِنِّي سَأَلْتُكَ عَنْ نَسَبِهِ فِيكُمْ فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو نَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا وَسَأَلْتُكَ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ مِنْكُمْ قَطُّ قَبْلَهُ؟ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ كَانَ أَحَدٌ مِنْكُمْ قَالَ هَذَا الْقَوْلَ قَبْلَهُ قُلْتُ رَجُلٌ يَأْتَمُّ بِقَوْلٍ قِيلَ قَبْلَهُ وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ فَزَعَمْتَ أَنْ لَا فَقَدْ أَعْرِفُ أَنَّهُ لَمْ يَكُنْ لِيَذَرَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللهِ ﷻ وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ أَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ فَزَعَمْتَ أَنَّ ضُعَفَاءَهُمِ اتَّبَعُوهُ وَهُمْ أَتْبَاعُ الرُّسُلِوَسَأَلْتُكَ هَلْ يَزِيدُونَ أَمْ يَنْقُصُونَ؟ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الْإِيمَانُ حَتَّى يَتِمَّ وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الْإِيمَانُ حِينَ يُخَالِطُ بَشَاشَةَ الْقُلُوبِ لَا يَسْخَطُهُ أَحَدٌ وَسَأَلْتُكَ هَلْ يَغْدِرُ؟ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الرُّسُلُ وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ؟ فَزَعَمْتَ أَنْ قَدْ فَعَلَ وَأَنَّ حَرْبَكُمْ وَحَرْبَهُ يَكُونُ دُوَلًا يُدَالُ عَلَيْكُمِ الْمَرَّةَ وَتُدَالُونَ عَلَيْهِ الْأُخْرَى وَكَذَلِكَ الرُّسُلُ تُبْتَلَى وَيَكُونُ لَهَا الْعَاقِبَةُ وَسَأَلْتُكَ بِمَاذَا يَأْمُرُكُمْ؟ فَزَعَمْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللهَ ﷻ وَحْدَهُ لَا تُشْرِكُوا بِهِ شَيْئًا وَيَنْهَاكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ وَيَأْمُرُكُمْ بِالصِّدْقِ وَالصَّلاةِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الْأَمَانَةِ وَهَذِهِ صِفَةُ نَبِيٍّ قَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَكِنْ لَمْ أَظُنَّ أَنَّهُ مِنْكُمْ فَإِنْ يَكُنْ مَا قُلْتَ فِيهِ حَقًّا فَيُوشِكُ أَنْ يَمْلِكَ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ وَاللهِ لَوْ أَرْجُو أَنْ أَخْلُصَ إِلَيْهِ لَتَجَشَّمْتُ لُقِيَّهُ وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمَيْهِ قَالَ أَبُو سُفْيَانَ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ ﷺ فَأَمَرَ بِهِ فَقُرِئَ فَإِذَا فِيهِ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدَاعِيَةِ الْإِسْلَامِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ فَإِنْتَوَلَّيْتَ فَعَلَيْكَ إِثْمُ الْأَرِيسِيِّينَ يَعْنِي الْأَكَرَةَ وَ {يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ} [آل عمران 64] قَالَ أَبُو سُفْيَانَ فَلَمَّا قَضَى مَقَالَتَهُ عَلَتْ أَصْوَاتُ الَّذِينَ حَوْلَهُ مِنْ عُظَمَاءِ الرُّومِ وَكَثُرَ لَغَطُهُمْ فَلا أَدْرِي مَاذَا قَالُوا وَأَمَرَ بِنَا فَأُخْرِجْنَا قَالَ أَبُو سُفْيَانَ فَلَمَّا خَرَجْتُ مَعَ أَصْحَابِي وَخَلَصْتُ لَهُمْ قُلْتُ لَهُمْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ هَذَا مَلِكُ بَنِي الْأَصْفَرِ يَخَافُهُ قَالَ أَبُو سُفْيَانَ فَوَاللهِ مَا زِلْتُ ذَلِيلًا مُسْتَيْقِنًا أَنَّ أَمْرَهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللهُ قَلْبِي الْإِسْلامَ وَأَنَا كَارِهٌ

[Machine] About the trench, I gathered a group of men from the Quraysh who used to see my location and hear from me. So I said to them, "Do you know, by Allah, I see Muhammad's matter rising greatly, and I have seen a vision. What do you see in it?" They asked, "What did you see?" I said, "I saw that we meet with the Najashi (King of Abyssinia), so that if Muhammad appears over our people, we will be with the Najashi. Because being under his authority is more beloved to us than being under the authority of Muhammad. And if our people appear, they will only bring us goodness." They said, "This plan is good." So I told them to gather what we will present to the Najashi, and the most beloved thing that could be presented to him was Adham from our land. So we gathered a lot of Adham for him, and we traveled until we reached him. By Allah, we were with him when 'Amr ibn Umayyah Ad-Damri came, and the Messenger of Allah ﷺ had sent him to the Najashi regarding Ja'far and his companions. 'Amr entered upon him and then left his presence. So I said to my companions, "This is 'Amr ibn Umayyah. If I had met the Najashi and asked him for him, he would have given him to me and I would have killed him. So when Quraysh saw that I had relieved them by killing the Messenger of Allah ﷺ , they let me enter upon him. So I prostrated before him as I used to do, and he said, 'Welcome, my friend. Did you bring me anything from your land?' I said, 'Yes, O King, I have brought you a lot of Adham.' He was amazed by them and liked them. Then I said to him, 'O King, I have seen a man who came from you, and he is a Messenger of a man who is an enemy to us. Give him to me so that I can kill him, for he has harmed some of our nobles and elites.' The Najashi became angry and raised his hand, striking his nose. I thought he had broken it, and if the earth had split open for me, I would have entered it due to him. Then I said to him, 'O King, by Allah, if I had thought that you disliked this, I would not have asked you for it.' He said, 'Do you ask me to give you the Messenger of a man whom the greatest catastrophe used to come to, like that which used to come to Musa, so that you can kill him?' I said, 'O King, is he such?' He said, 'Woe unto you, O 'Amr! Obey him and follow him, for by Allah, he is on the truth and he will be victorious. There will come a time when people will appear against him as Musa appeared against Fir'awn and his soldiers.' I said, 'So pledge allegiance to him for Islam.' He said, 'Yes.' He extended his hand and I pledged allegiance to him for Islam. Then I went out to my companions with my vision being different from what it used to be, and I concealed my Islam from my companions. Then I went out following the Messenger of Allah ﷺ to become Muslim. I met Khalid ibn Al-Walid, who was approaching from Makkah, and I said, 'Where are you, O Abu Sulayman?' He said, 'By Allah, the canyons are straight, and that man is truly a Prophet. I will go and become Muslim.' I asked, 'Until when?' He said, 'By Allah, I only came to become Muslim.' I said, 'We have preceded you in pledging allegiance to the Messenger of Allah ﷺ .' So we arrived to the Messenger of Allah ﷺ , and Khalid ibn Al-Walid became Muslim and pledged allegiance to him. Then I approached and said, 'O Messenger of Allah, I pledge allegiance to you on the condition that you forgive me for what has passed of my sins and that you do not mention them. He ﷺ said, 'O 'Amr, pledge allegiance, for indeed Islam erases what came before it, and Hijrah erases what came before it.' I said, 'So I pledged allegiance to him,' and then I departed." Ibn Ishaq said, "I have narrated this story to you from a trustworthy person." Uthman ibn Talhah ibn Abi Talhah was with them when they became Muslim.

عَنِ الْخَنْدَقِ جَمَعْتُ رِجَالًا مِنْ قُرَيْشٍ كَانُوا يَرَوْنَ مَكَانِي وَيَسْمَعُونَ مِنِّي فَقُلْتُ لَهُمْ تَعْلَمُونَ وَاللهِ إِنِّي لَأَرَى أَمْرَ مُحَمَّدٍ يَعْلُو الْأُمُورَ عُلُوًّا كَبِيرًا وَإِنِّي قَدْ رَأَيْتُ رَأْيًا فَمَا تَرَوْنَ فِيهِ؟ قَالُوا وَمَا رَأَيْتَ؟ قَالَ رَأَيْتُ أَنْ نَلْحَقَ بِالنَّجَاشِيِّ فَنَكُونَ عِنْدَهُ فَإِنْ ظَهَرَ مُحَمَّدٌ عَلَى قَوْمِنَا كُنَّا عِنْدَ النَّجَاشِيِّ فَإِنَّا أَنْ نَكُونَ تَحْتَ يَدَيْهِ أَحَبُّ إِلَيْنَا مِنْ أَنْ نَكُونَ تَحْتَ يَدَيْ مُحَمَّدٍ وَإِنْ ظَهَرَ قَوْمُنَا فَنَحْنُ مَنْ قَدْ عُرِفُوا فَلَنْ يَأْتِيَنَا مِنْهُمْ إِلَّا خَيْرٌ فَقَالُوا إِنَّ هَذَا الرَّأْيُ قَالَ فَقُلْتُ لَهُمْ فَاجْمَعُوا لَهُ مَا نُهْدِي لَهُ وَكَانَ أَحَبَّ مَا يُهْدَى إِلَيْهِ مِنْ أَرْضِنَا الْأَدَمُ فَجَمَعْنَا لَهُ أُدْمًا كَثِيرًا فَخَرَجْنَا حَتَّى قَدِمْنَا عَلَيْهِ فَوَاللهِ إِنَّا لَعِنْدَهُ إِذْ جَاءَ عَمْرُو بْنُ أُمَيَّةَ الضَّمْرِيُّ وَكَانَ رَسُولُ اللهِ ﷺ قَدْ بَعَثَهُ إِلَيْهِ فِي شَأْنِ جَعْفَرٍ وَأَصْحَابِهِ قَالَ فَدَخَلَ عَلَيْهِ ثُمَّ خَرَجَ مِنْ عِنْدِهِ قَالَ فَقُلْتُ لِأَصْحَابِي هَذَا عَمْرُو بْنُ أُمَيَّةَ لَوْ قَدْ دَخَلْتُ عَلَى النَّجَاشِيِّ فَسَأَلْتُهُ إِيَّاهُ فَأَعْطَانِيهِ فَضَرَبْتُ عُنُقَهُ فَإِذَا فَعَلْتُ ذَلِكَ رَأَتْ قُرَيْشٌ أَنِّي قَدْ أَجْزَأْتُ عَنْهَا حِينَ قَتَلْتُ رَسُولَ مُحَمَّدٍ قَالَ فَدَخَلْتُ عَلَيْهِ فَسَجَدْتُ لَهُ كَمَا كُنْتُ أَصْنَعُ فَقَالَ مَرْحَبًا بِصَدِيقِي أَهْدَيْتَ لِي مِنْ بِلَادِكَ شَيْئًا؟ قَالَ قُلْتُ نَعَمْأَيُّهَا الْمَلِكُ قَدْ أَهْدَيْتُ لَكَ أُدْمًا كَثِيرًا قَالَ ثُمَّ قَدَّمْتُهُ إِلَيْهِ فَأَعْجَبَهُ وَاشْتَهَاهُ ثُمَّ قُلْتُ لَهُ أَيُّهَا الْمَلِكُ إِنِّي قَدْ رَأَيْتُ رَجُلًا خَرَجَ مِنْ عِنْدِكَ وَهُوَ رَسُولُ رَجُلٍ عَدُوٍّ لَنَا فَأَعْطِنِيهِ لِأَقْتُلَهُ فَإِنَّهُ قَدْ أَصَابَ مِنْ أَشْرَافِنَا وَخِيَارِنَا قَالَ فَغَضِبَ ثُمَّ مَدَّ يَدَهُ فَضَرَبَ بِهَا أَنْفَهُ ضَرْبَةً ظَنَنْتُ أَنْ قَدْ كَسَرَهُ فَلَوِ انْشَقَّتْ لِي الْأَرْضُ لَدَخَلْتُ فِيهَا فَرَقًا مِنْهُ ثُمَّ قُلْتُ أَيُّهَا الْمَلِكُ وَاللهِ لَوْ ظَنَنْتُ أَنَّكَ تَكْرَهُ هَذَا مَا سَأَلْتُكَهُ فَقَالَ أَتَسْأَلُنِي أَنْ أُعْطِيَكَ رَسُولَ رَجُلٍ يَأْتِيهِ النَّامُوسُ الْأَكْبَرُ الَّذِي كَانَ يَأْتِي مُوسَى لِتَقْتُلَهُ؟ قَالَ قُلْتُ أَيُّهَا الْمَلِكُ أَكَذَاكَ هُوَ؟ فَقَالَ وَيْحَكَ يَا عَمْرُو أَطِعْنِي وَاتَّبِعْهُ فَإِنَّهُ وَاللهِ لَعَلَى الْحَقِّ وَلَيَظْهَرَنَّ عَلَى مَنْ خَالَفَهُ كَمَا ظَهَرَ مُوسَى عَلَى فِرْعَوْنَ وَجُنُودِهِ قَالَ قُلْتُ فَبَايِعْنِي لَهُ عَلَى الْإِسْلَامِ قَالَ نَعَمْ فَبَسَطَ يَدَهُ وَبَايَعْتُهُ عَلَى الْإِسْلَامِ ثُمَّ خَرَجْتُ إِلَى أَصْحَابِي وَقَدْ حَالَ رَأْيِي عَمَّا كَانَ عَلَيْهِ وَكَتَمْتُ أَصْحَابِي إِسْلَامِي ثُمَّ خَرَجْتُ عَامِدًا لِرَسُولِ اللهِ ﷺ لِأُسْلِمَ فَلَقِيتُ خَالِدَ بْنَ الْوَلِيدِ وَذَلِكَ قُبَيْلَ الْفَتْحِ وَهُوَ مُقْبِلٌ مِنْ مَكَّةَ فَقُلْتُ أَيْنَ يَا أَبَا سُلَيْمَانَ؟ قَالَ وَاللهِ لَقَدِ اسْتَقَامَ الْمَنْسِمُ وَإِنَّ الرَّجُلَ لَنَبِيٌّ أَذْهَبُ وَاللهِ أُسْلِمُ فَحَتَّى مَتَى؟ قَالَ قُلْتُ وَاللهِ مَا جِئْتُ إِلَّا لِأُسْلِمَ قَالَ فَقَدِمْنَا عَلَى رَسُولِ اللهِ ﷺ فَقَدِمَ خَالِدُ بْنُ الْوَلِيدِفَأَسْلَمَ وَبَايَعَ ثُمَّ دَنَوْتُ فَقُلْتُ يَا رَسُولَ اللهِ إِنِّي أُبَايِعُكَ عَلَى أَنْ تَغْفِرَ لِي مَا تَقَدَّمَ مِنْ ذَنْبِي وَلَا أَذْكُرُ وَمَا تَأَخَّرَ قَالَ فَقَالَ رَسُولُ اللهِ ﷺ يَا عَمْرُو بَايِعْ فَإِنَّ الْإِسْلَامَ يَجُبُّ مَا كَانَ قَبْلَهُ وَإِنَّ الْهِجْرَةَ تَجُبُّ مَا كَانَ قَبْلَهَا قَالَ فَبَايَعْتُهُ ثُمَّ انْصَرَفْتُ قَالَ ابْنُ إِسْحَاقَ وَقَدْ حَدَّثَنِي مَنْ لَا أَتَّهِمُ أَنَّ عُثْمَانَ بْنَ طَلْحَةَ بْنِ أَبِي طَلْحَةَ كَانَ مَعَهُمَا أَسْلَمَ حِينَ أَسْلَمَا

قَدِمْنَا الْمَدِينَةَ زَمَنَ الْحُدَيْبِيَةِ مَعَ رَسُولِ اللهِ ﷺ فَخَرَجْنَا أَنَا وَرَبَاحٌ غُلَامُ رَسُولِ اللهِ ﷺ بِظَهْرِ رَسُولِ اللهِ ﷺ وَخَرَجْتُ بِفَرَسٍ لِطَلْحَةَ بْنِ عُبَيْدِ اللهِ كُنْتُ أُرِيدُ أَنْ أُبْدِيَهُ مَعَ الْإِبِلِ فَلَمَّا كَانَ بِغَلَسٍ غَارَ عَبْدُ الرَّحْمَنِ بْنُ عُيَيْنَةَ عَلَى إِبِلِ رَسُولِ اللهِ ﷺ وَقَتَلَ رَاعِيَهَا وَخَرَجَ يَطْرُدُهَا هُوَ وَأُنَاسٌ مَعَهُ فِي خَيْلٍ فَقُلْتُ يَا رَبَاحُ اقْعُدْ عَلَى هَذَا الْفَرَسِ فَأَلْحِقْهُ بِطَلْحَةَ وَأَخْبِرْ رَسُولَ اللهِ ﷺ أَنَّهُ قَدْ أُغِيرَ عَلَى سَرْحِهِ قَالَ وَقُمْتُ عَلَى تَلٍّفَجَعَلْتُ وَجْهِي مِنْ قِبَلِ الْمَدِينَةِ ثُمَّ نَادَيْتُ ثَلَاثَ مَرَّاتٍ يَا صَبَاحَاهْ ثُمَّ اتَّبَعْتُ الْقَوْمَ مَعِي سَيْفِي وَنَبْلِي فَجَعَلْتُ أَرْمِيهِمْ وَأَعْقِرُ بِهِمْ وَذَلِكَ حِينَ يَكْثُرُ الشَّجَرُ فَإِذَا رَجَعَ إِلَيَّ فَارِسٌ جَلَسْتُ لَهُ فِي أَصْلِ شَجَرَةٍ ثُمَّ رَمَيْتُ فَلَا يُقْبِلُ عَلَيَّ فَارِسٌ إِلَّا عَقَرْتُ بِهِ فَجَعَلْتُ أَرْمِيهِمْ وَأَنَا أَقُولُ[البحر الرجز]أَنَا ابْنُ الْأَكْوَعِ وَالْيَوْمُ يَوْمُ الرُّضَّعِفَأَلْحَقُ بِرَجُلٍ مِنْهُمْ فَأَرْمِيهِ وَهُوَ عَلَى رَاحِلَتِهِ فَيَقَعُ سَهْمِي فِي الرَّجُلِ حَتَّى انْتَظَمْتُ كَتِفَهُ فَقُلْتُ خُذْهَا وَأَنَا ابْنُ الْأَكْوَعِ وَالْيَوْمُ يَوْمُ الرُّضَّعِ فَإِذَا كُنْتُ فِي الشَّجَرِ أَحْرَقْتُهُمْ بِالنَّبْلِ فَإِذَا تَضَايَقَتِ الثَّنَايَا عَلَوْتُ الْجَبَلَ فَرَدَيْتُهُمْ بِالْحِجَارَةِ فَمَا زَالَ ذَاكَ شَأْنِي وَشَأْنَهُمْ أَتْبَعُهُمْ فَأَرْتَجِزُ حَتَّى مَا خَلَقَ اللهُ شَيْئًا مِنْ ظَهْرِ رَسُولِ اللهِ ﷺ إِلَّا خَلَّفْتُهُ وَرَاءَ ظَهْرِي فَاسْتَنْقَذْتُهُ مِنْ أَيْدِيهِمْ ثُمَّ لَمْ أَزَلْ أَرْمِيهِمْ حَتَّى أَلْقَوْا أَكْثَرَ مِنْ ثَلَاثِينَ رُمْحًا وَأَكْثَرَ مِنْ ثَلَاثِينَ بُرْدَةً يَسْتَخِفُّونَ مِنْهَا وَلَا يُلْقُونَ مِنْ ذَلِكَ شَيْئًا إِلَّا جَعَلْتُ عَلَيْهِ حِجَارَةً وَجَمَعْتُ عَلَى طَرِيقِ رَسُولِ اللهِ ﷺ حَتَّى إِذَا امْتَدَّ الضُّحَى أَتَاهُمْ عُيَيْنَةُ بْنُ بَدْرٍ الْفَزَارِيُّ مَدَدًا لَهُمْ وَهُمْ فِي ثَنِيَّةٍ ضَيِّقَةٍ ثُمَّ عَلَوْتُ الْجَبَلَ فَأَنَا فَوْقَهُمْ فَقَالَ عُيَيْنَةُ مَا هَذَا الَّذِيأَرَى؟ قَالُوا لَقِينَا مِنْ هَذَا الْبَرْحَ مَا فَارَقَنَا بِسَحَرٍ حَتَّى الْآنَ وَأَخَذَ كُلَّ شَيْءٍ فِي أَيْدِينَا وَجَعَلَهُ وَرَاءَ ظَهْرِهِ قَالَ عُيَيْنَةُ لَوْلَا أَنَّ هَذَا يَرَى أَنَّ وَرَاءَهُ طَلَبًا لَقَدْ تَرَكَكُمْ لِيَقُمْ إِلَيْهِ نَفَرٌ مِنْكُمْ فَقَامَ إِلَيْهِ نَفَرٌ مِنْهُمْ أَرْبَعَةٌ فَصَعِدُوا فِي الْجَبَلِ فَلَمَّا أَسْمَعْتُهُمُ الصَّوْتَ قُلْتُ أَتَعْرِفُونِي؟ قَالُوا وَمَنْ أَنْتَ؟ قُلْتُ أَنَا ابْنُ الْأَكْوَعِ وَالَّذِي كَرَّمَ وَجْهَ مُحَمَّدٍ ﷺ لَا يَطْلُبُنِي مِنْكُمْ رَجُلٌ فَيُدْرِكُنِي وَلَا أَطْلُبُهُ فَيَفُوتُنِي قَالَ رَجُلٌ مِنْهُمْ إِنْ أَظُنُّ قَالَ فَمَا بَرِحْتُ مَقْعَدِي ذَلِكَ حَتَّى نَظَرْتُ إِلَى فَوَارِسِ رَسُولِ اللهِ ﷺ يَتَخَلَّلُونَ الشَّجَرَ وَإِذَا أَوَّلُهُمُ الْأَخْرَمُ الْأَسَدِيُّ وَعَلَى أَثَرِهِ أَبُو قَتَادَةَ فَارِسُ رَسُولِ اللهِ ﷺ وَعَلَى أَثَرِ أَبِي قَتَادَةَ الْمِقْدَادُ الْكِنْدِيُّ فَوَلَّى الْمُشْرِكُونَ مُدْبِرِينَ وَأَنْزِلُ مِنَ الْجَبَلِ فَأَعْرِضُ لِلْأَخْرَمِ فَآخُذُ عِنَانِ فَرَسِهِ فَقُلْتُ يَا أَخْرَمُ ائْذَنِ الْقَوْمَ يَعْنِي احْذَرْهُمْ فَإِنِّي لَا آمَنُ أَنْ يَقْطَعُوكَ فَاتَّئِدْ حَتَّى يَلْحَقَ رَسُولُ اللهِ ﷺ وَأَصْحَابُهُ قَالَ يَا سَلَمَةُ إِنْ كُنْتَ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ وَتَعْلَمُ أَنَّ الْجَنَّةَ حَقٌّ وَالنَّارَ حَقٌّ فَلَا تَحُلْ بَيْنِي وَبَيْنَ الشَّهَادَةِ قَالَ فَخَلَّيْتُ عِنَانَ فَرَسِهِ فَيَلْحَقُ بِعَبْدِ الرَّحْمَنِ بْنِ عُيَيْنَةَ وَيَعْطِفُ عَلَيْهِ عَبْدُ الرَّحْمَنِ فَاخْتَلَفَا طَعْنَتَيْنِ فَعَقَرَ الْأَخْرَمُ بِعَبْدِ الرَّحْمَنِ وَطَعَنَهُ عَبْدُ الرَّحْمَنِ فَقَتَلَهُ فَتَحَوَّلَ عَبْدُ الرَّحْمَنِعَلَى فَرَسِ الْأَخْرَمِ فَيَلْحَقُ أَبُو قَتَادَةَ بِعَبْدِ الرَّحْمَنِ فَاخْتَلَفَا طَعْنَتَيْنِ فَعَقَرَ بِأَبِي قَتَادَةَ وَقَتَلَهُ أَبُو قَتَادَةَ وَتَحَوَّلَ أَبُو قَتَادَةَ عَلَى فَرَسِ الْأَخْرَمِ ثُمَّ إِنِّي خَرَجْتُ أَعْدُو فِي أَثَرِ الْقَوْمِ حَتَّى مَا أَرَى مِنْ غُبَارِ صَحَابَةِ النَّبِيِّ ﷺ شَيْئًا وَيُعْرِضُونَ قَبْلَ غَيْبُوبَةِ الشَّمْسِ إِلَى شِعْبٍ فِيهِ مَاءٌ يُقَالُ لَهُ ذُو قَرَدٍ فَأَرَادُوا أَنْ يَشْرَبُوا مِنْهُ فَأَبْصَرُونِي أَعْدُو وَرَاءَهُمْ فَعَطَفُوا عَنْهُ وَاشْتَدُّوا فِي الثَّنِيَّةِ ثَنِيَّةِ ذِي نَثْرٍ وَغَرَبَتِ الشَّمْسُ فَأَلْحَقُ رَجُلًا فَأَرْمِيهِ فَقُلْتُ خُذْهَاوَأَنَا ابْنُ الْأَكْوَعِ وَالْيَوْمُ يَوْمُ الرُّضَّعِ قَالَ فَقَالَ يَا ثُكْلَ أُمِّ أَكْوَعُ بُكْرَةٍ؟ قُلْتُ نَعَمْ أَيْ عَدُوَّ نَفْسِهِ وَكَانَ الَّذِي رَمَيْتُهُ بُكْرَةً فَأَتْبَعْتُهُ سَهْمًا آخَرَ فَعَلِقَ بِهِ سَهْمَانِ وَيَخْلُفُونَ فَرَسَيْنِ فَجِئْتُ بِهِمَا أَسُوقُهُمَا إِلَى رَسُولِ اللهِ ﷺ وَهُوَ عَلَى الْمَاءِ الَّذِي حَلَّيْتُهُمْ عَنْهُ ذُوْ قَرَدٍ فَإِذَا بِنَبِيِّ اللهِ ﷺ فِي خَمْسِمِائَةٍ وَإِذَا بِلَالٌ قَدْ نَحَرَ جَزُورًا مِمَّا خَلَّفْتُ فَهُوَ يَشْوِي لِرَسُولِ اللهِ ﷺ مِنْ كَبِدِهَا وَسَنَامِهَا فَأَتَيْتُ رَسُولَ اللهِ ﷺ فَقُلْتُ يَا رَسُولَ اللهِ خَلِّنِي فَأَنْتَخِبَ مِنْ أَصْحَابِكَ مِائَةً فَآخُذَ عَلَى الْكُفَّارِ بِالْعَشْوَةً فَلَا يَبْقَى مِنْهُمْ مُخْبِرٌ إِلَّا قَتَلْتُهُ قَالَ أَكُنْتَ فَاعِلًا ذَلِكَ يَا سَلَمَةُ؟ قَالَ نَعَمْ وَالَّذِي أَكْرَمَكَفَضَحِكَ رَسُولُ اللهِ ﷺ حَتَّى رَأَيْتُ نَوَاجِذَهُ فِي ضُوءِ النَّارِ ثُمَّ قَالَ إِنَّهُمْ يُقْرَوْنَ الْآنَ بِأَرْضِ غَطَفَانَ فَجَاءَ رَجُلٌ مِنْ غَطَفَانَ فَقَالَ مَرُّوا عَلَى فُلَانٍ الْغَطَفَانِيِّ فَنَحَرَ لَهُمْ جَزُورًا قَالَ فَلَمَّا أَخَذُوا يَكْشِطُونَ جِلْدَهَا رَأَوْا غَبَرَةً فَتَرَكُوهَا وَخَرَجُوا هَرَابًا فَلَمَّا أَصْبَحْنَا قَالَ رَسُولُ اللهِ ﷺ خَيْرُ فُرْسَانِنَا الْيَوْمَ أَبُو قَتَادَةَ وَخَيْرُ رَجَّالَتِنَا سَلَمَةُ فَأَعْطَانِي رَسُولُ اللهِ ﷺ سَهْمَ الرَّاجِلِ وَالْفَارِسِ جَمِيعًا ثُمَّ أَرْدَفَنِي وَرَاءَهُ عَلَى الْعَضْبَاءِ رَاجِعِينَ إِلَى الْمَدِينَةِ فَلَمَّا كَانَ بَيْنَنَا وَبَيْنَهَا قَرِيبًا مِنْ ضَحْوَةٍ وَفِي الْقَوْمِ رَجُلٌ مِنَ الْأَنْصَارِ كَانَ لَا يُسْبَقُ جَعَلَ يُنَادِي هَلْ مِنْ مُسَابِقٍ؟ أَلَا رَجُلٌ يُسَابِقُ إِلَى الْمَدِينَةِ؟ فَأَعَادَ ذَلِكَ مِرَارًا وَأَنَا وَرَاءَ رَسُولِ اللهِ ﷺ مُرْدِفِي قُلْتُ لَهُ أَمَا تُكْرِمُ كَرِيمًا وَلَا تَهَابُ شَرِيفًا قَالَ لَا إِلَّا رَسُولَ اللهِ ﷺ قَالَ قُلْتُ يَا رَسُولَ اللهِ بِأَبِي أَنْتَ وَأُمِّي خَلِّنِي فَلَأُسَابِقُ الرَّجُلَ قَالَ إِنْ شِئْتَ قُلْتُ أَذْهَبُ إِلَيْكَ فَطَفَرَ عَنْ رَاحِلَتِهِ وَثَنَيْتُ رِجْلَيَّ فَطَفَرْتُ عَنِ النَّاقَةِ ثُمَّ إِنِّي رَبَطْتُ عَلَيْهَا شَرَفًا أَوْ شَرَفَيْنِ يَعْنِي اسْتَبْقَيْتُ نَفْسِي ثُمَّ إِنِّي عَدَوْتُ حَتَّى أَلْحَقَهُ فَأَصُكَّ بَيْنَ كَتِفَيْهِ بِيَدَيَّ قُلْتُ سَبَقْتُكَ وَاللهِ أَوْ كَلِمَةً نَحْوَهَا قَالَ فَضَحِكَ وَقَالَ إِنْ أَظُنُّ حَتَّى قَدِمْنَا الْمَدِينَةَ

عَنْ نُبَيْحٍ الْعَنَزِيِّ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ قَالَ خَرَجَ رَسُولُ اللهِ ﷺ مِنَ الْمَدِينَةِ إِلَى الْمُشْرِكِينَ لِيُقَاتِلَهُمْ وَقَالَ لِي أَبِي عَبْدُ اللهِ يَا جَابِرُ لَا عَلَيْكَ أَنْ تَكُونَ فِي نَظَّارِي أَهْلِ الْمَدِينَةِ حَتَّى تَعْلَمَ إِلَى مَا يَصِيرُ أَمْرُنَا فَإِنِّي وَاللهِ لَوْلَا أَنِّي أَتْرُكُ بَنَاتٍ لِي بَعْدِي لَأَحْبَبْتُ أَنْ تُقْتَلَ بَيْنَ يَدَيَّ قَالَ فَبَيْنَمَا أَنَا فِي النَّظَّارِينَ إِذْ جَاءَتْ عَمَّتِي بِأَبِي وَخَالِي عَادِلَتَهُمَا عَلَى نَاضِحٍ فَدَخَلَتْ بِهِمَا الْمَدِينَةَ لِتَدْفِنَهُمَا فِي مَقَابِرِنَا إِذْ لَحِقَ رَجُلٌ يُنَادِي أَلَا إِنَّ النَّبِيَّ ﷺ يَأْمُرُكُمْ أَنْ تَرْجِعُوابِالْقَتْلَى فَتَدْفِنُوهَا فِي مَصَارِعِهَا حَيْثُ قُتِلَتْ فَرَجَعْنَا بِهِمَا فَدَفَنَّاهُمَا حَيْثُ قُتِلَا فَبَيْنَمَا أَنَا فِي خِلَافَةِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ إِذْ جَاءَنِي رَجُلٌ فَقَالَ يَا جَابِرُ بْنَ عَبْدِ اللهِ وَاللهِ لَقَدْ أَثَارَ أَبَاكَ عُمَّالَ مُعَاوِيَةَ فَبَدَا فَخَرَجَ طَائِفَةٌ مِنْهُ فَأَتَيْتُهُ فَوَجَدْتُهُ عَلَى النَّحْوِ الَّذِي دَفَنْتُهُ لَمْ يَتَغَيَّرْ إِلَّا مَا لَمْ يَدَعِ الْقَتْلُ أَوِ الْقَتِيلُ فَوَارَيْتُهُقَالَ وَتَرَكَ عَلَيْهِ دَيْنًا مِنَ التَّمْرِ فَاشْتَدَّ عَلَيَّ بَعْضُ غُرَمَائِهِ فِي التَّقَاضِي فَأَتَيْتُ نَبِيَّ اللهِ ﷺ فَقُلْتُ يَا نَبِيَّ اللهِ إِنَّ أَبِي أُصِيبَ يَوْمَ كَذَا وَكَذَا وَتَرَكَ عَلَيْهِ دَيْنًا مِنَ التَّمْرِ وَقدِ اشْتَدَّ عَلَيَّ بَعْضُ غُرَمَائِهِ فِي التَّقَاضِي فَأُحِبُّ أَنْ تُعِينَنِي عَلَيْهِ لَعَلَّهُ أَنْ يُنَظِّرَنِي طَائِفَةً مِنْ تَمْرِهِ إِلَى هَذَا الصِّرَامِ الْمُقْبِلِ فَقَالَ نَعَمْ آتِيكَ إِنْ شَاءَ اللهُ قَرِيبًا مِنْ وَسَطِ النَّهَارِ وَجَاءَ مَعَهُ حَوَارِيُّوهُ ثُمَّ اسْتَأْذَنَ فَدَخَلَ وَقَدْ قُلْتُ لِامْرَأَتِي إِنَّ النَّبِيَّ ﷺ جَاءَنِي الْيَوْمَ وَسَطَ النَّهَارِ فَلَا أَرَيَنَّكِ وَلَا تُؤْذِي رَسُولَ اللهِ ﷺ فِي بَيْتِي بِشَيْءٍ وَلَا تُكَلِّمِيهِ فَدَخَلَ فَفَرَشَتْ لَهُ فِرَاشًا وَوِسَادَةً فَوَضَعَ رَأْسَهُ فَنَامَ قَالَ وَقُلْتُ لِمَوْلًى لِيَ اذْبَحْ هَذِهِ الْعَنَاقَ وَهِيَدَاجِنٌ سَمِينَةٌ وَالْوَحَى وَالْعَجَلَ افْرُغْ مِنْهَا قَبْلَ أَنْ يَسْتَيْقِظَ رَسُولُ اللهِ ﷺ وَأَنَا مَعَكَ فَلَمْ نَزَلْ فِيهَا حَتَّى فَرَغْنَا مِنْهَا وَهُوَ نَائِمٌ فَقُلْتُ لَهُ إِنَّ رَسُولَ اللهِ ﷺ إِذَا اسْتَيْقَظَ يَدْعُو بِالطَّهُورِ وَإِنِّي أَخَافُ إِذَا فَرَغَ أَنْ يَقُومَ فَلَا يَفْرَغَنَّ مِنْ وُضُوئِهِ حَتَّى تَضَعَ الْعَنَاقَ بَيْنَ يَدَيْهِ فَلَمَّا قَامَ قَالَ يَا جَابِرُ ائْتِنِي بِطَهُورٍ فَلَمْ يَفْرُغْ مِنْ طُهُورِهِ حَتَّى وَضَعْتُ الْعَنَاقَ عِنْدَهُ فَنَظَرَ إِلَيَّ فَقَالَ كَأَنَّكَ قَدْ عَلِمْتَ حُبَّنَا لِلَّحْمِ ادْعُ لِي أَبَا بَكْرٍ قَالَ ثُمَّ دَعَا حَوَارِيَّيْهِ الَّذِيْنَ مَعَهُ فَدَخَلُوا فَضَرَبَ رَسُولُ اللهِ ﷺ بِيَدَيْهِ وَقَالَ بِسْمِ اللهِ كُلُوا فَأَكَلُوا حَتَّى شَبِعُوا وَفَضَلَ لَحْمٌ مِنْهَا كَثِيرٌ قَالَ وَاللهِ إِنَّ مَجْلِسَ بَنِي سَلِمَةَ لَيَنْظُرُونَ إِلَيْهِ وَهُوَ أَحَبُّ إِلَيْهِمْ مِنْ أَعْيُنِهِمْ مَا يَقْرُبُهُ رَجُلٌ مِنْهُمْ مَخَافَةَ أَنْ يُؤْذُوهُ فَلَمَّا فَرَغُوا قَامَ وَقَامَ أَصْحَابُهُ فَخَرَجُوا بَيْنَ يَدَيْهِ وَكَانَ يَقُولُ خَلُّوا ظَهْرِي لِلْمَلَائِكَةِ وَاتَّبَعْتُهُمْ حَتَّى بَلَغُوا أُسْكُفَّةَ الْبَابِ قَالَ وَأَخْرَجَتْ امْرَأَتِي صَدْرَهَا وَكَانَتْ مُسْتَتِرَةً بِسَفِيفٍ فِي الْبَيْتِ قَالَتْ يَا رَسُولَ اللهِ صَلِّ عَلَيَّ وَعَلَى زَوْجِي صَلَّى الله عَلَيْكَ فَقَالَ صَلَّى الله عَلَيْكِ وَعَلَى زَوْجِكِ ثُمَّ قَالَ ادْعُ لِي فُلَانًا لِغَرِيمِي الَّذِي اشْتَدَّ عَلَيَّ فِي الطَّلَبِقَالَ فَجَاءَ فَقَالَ أَيْسِرْ جَابِرَ بْنَ عَبْدِ اللهِ يَعْنِي إِلَى الْمَيْسَرَةِ طَائِفَةً مِنْ دَيْنِكَ الَّذِي عَلَى أَبِيهِ إِلَى هَذَا الصِّرَامِ الْمُقْبِلِ قَالَ مَا أَنَا بِفَاعِلٍ وَاعْتَلَّ وَقَالَ إِنَّمَا هُوَ مَالُ يَتَامَى فَقَالَ أَيْنَ جَابِرٌ؟ فَقَالَ أَنَا ذَا يَا رَسُولَ اللهِ قَالَ كِلْ لَهُ فَإِنَّ اللهَ سَوْفَ يُوَفِّيهِ فَنَظَرْتُ إِلَى السَّمَاءِ فَإِذَا الشَّمْسُ قَدْ دَلَكَتْ قَالَ الصَّلَاةَ يَا أَبَا بَكْرٍ فَانْدَفَعُوا إِلَى الْمَسْجِدِ فَقُلْتُ قَرِّبْ أَوْعِيَتَكَ فَكِلْتُ لَهُ مِنَ الْعَجْوَةِ فَوَفَّاهُ اللهُ وَفَضَلَ لَنَا مِنَ التَّمْرِ كَذَا وَكَذَا فَجِئْتُ أَسْعَى إِلَى رَسُولِ اللهِ ﷺ فِي مَسْجِدِهِ كَأَنِّي شَرَارَةٌ فَوَجَدْتُ رَسُولَ اللهِ ﷺ قَدْ صَلَّى فَقُلْتُ يَا رَسُولَ اللهِ أَلَمْ تَرَ أَنِّي كِلْتُ لِغَرِيمِي تَمْرَهُ فَوَفَّاهُ اللهُ وَفَضَلَ لَنَا مِنَ التَّمْرِ كَذَا وَكَذَا فَقَالَ أَيْنَ عُمَرُ بْنُ الْخَطَّابِ؟ فَجَاءَ يُهَرْوِلُ فَقَالَ سَلْ جَابِرَ بْنَ عَبْدِ اللهِ عَنْ غَرِيمِهِ وَتَمْرِهِ فَقَالَ مَا أَنَا بِسَائِلِهِ قَدْ عَلِمْتُ أَنَّ اللهَ سَوْفَ يُوَفِّيهِ إِذْ أَخْبَرْتَ أَنَّ اللهَ سَوْفَ يُوَفِّيهِ فَكَرَّرَ عَلَيْهِ هَذِهِ الْكَلِمَةَ ثَلَاثَ مَرَّاتٍ كُلُّ ذَلِكَ يَقُولُ مَا أَنَا بِسَائِلِهِ وَكَانَ لَا يُرَاجِعُ بَعْدَ الْمَرَّةِ الثَّالِثَةِ فَقَالَ يَا جَابِرُ مَا فَعَلَ غَرِيمُكَ وَتَمْرُكَ؟ قَالَ قُلْتُ وَفَّاهُ اللهُ وَفَضَلَ لَنَا مِنَ التَّمْرِ كَذَا وَكَذَا فَرَجَعَ إِلَى امْرَأَتِهِ فَقَالَ أَلَمْ أَكُنْ نَهَيْتُكِ أَنْ تُكَلِّمِي رَسُولَ اللهِ ﷺ؟ قَالَتْ أَكُنْتَ تَظُنُّ أَنَّ اللهَ يُورِدُ رَسُولَ اللهِ ﷺ بَيْتِي ثُمَّ يَخْرُجُ وَلَا أَسْأَلُهُ الصَّلَاةَ عَلَيَّ وَعَلَى زَوْجِي قَبْلَ أَنْيَخْرُجَ

[Machine] From his father Hisham ibn Hubaysh ibn Khuwaylid, the companion of the Messenger of Allah ﷺ, that the Messenger of Allah ﷺ left Makkah as an emigrant to Madinah, and Abu Bakr and the slave of Abu Bakr, 'Amir ibn Fuhayrah, and their guide, Laysiyyu 'Abdullah ibn Urayqit, passed by the tent of Umm Ma'bad Al-Khuzaiyyah. She was a widow who lived in a dilapidated tent, and she would milk and feed the people, but when they asked her for meat and dates to buy from her, they found nothing with her. And the people were stingy and miserly. The Messenger of Allah ﷺ saw a sheep in the corner of the tent and asked, "What is this sheep, O Umm Ma'bad?" She said, "It is a sheep that has been left behind by the flock." He asked, "Does it produce any milk?" She said, "It is weaker than that." He said, "May I milk it?

عَنْ أَبِيهِ هِشَامِ بْنِ حُبَيْشِ بْنِ خُوَيْلِدٍ صَاحِبِ رَسُولِ اللَّهِ ﷺ أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ مِنْ مَكَّةَ مُهَاجِرًا إِلَى الْمَدِينَةِ وَأَبُو بَكْرٍ وَمَوْلَى أَبِي بَكْرٍ عَامِرُ بْنُ فُهَيْرَةَ وَدَلِيلُهُمَا اللَّيْثِيُّ عَبْدُ اللَّهِ بْنُ أُرَيْقِطٍ مَرُّوا عَلَى خَيْمَتِيْ أُمِّ مَعْبَدٍ الْخُزَاعِيَّةِ وَكَانَتِ امْرَأَةً بَرْزَةً جَلْدَةً تَحْتَبِي بِفِنَاءِ الْخَيْمَةِ ثُمَّ تَسْقِي وَتُطْعِمُ فَسَأَلُوهَا لَحْمًا وَتَمْرًا لِيَشْتَرُوا مِنْهَا فَلَمْ يُصِيبُوا عِنْدَهَا شَيْئًا مِنْ ذَلِكَ وَكَانَ الْقَوْمُ مُرْمِلِينَ مُسْنِتِينَ فَنَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى شَاةٍ فِي كَسْرِ الْخَيْمَةِ فَقَالَ «مَا هَذِهِ الشَّاةُ يَا أُمَّ مَعْبَدٍ؟» قَالَتْ شَاةٌ خَلَّفَهَا الْجَهْدُ عَنِ الْغَنَمِ قَالَ «هَلْ بِهَا مِنْ لَبَنٍ؟» قَالَتْ هِيَ أَجْهَدُ مِنْ ذَلِكَ قَالَ «أَتَأْذَنِينَ لِي أَنْ أَحْلُبَهَا؟» قَالَتْ بِأَبِي أَنْتَ وَأُمِّي إِنْ رَأَيْتَ بِهَا حَلْبًا فَاحْلُبْهَا فَدَعَا بِهَا رَسُولُ اللَّهِ ﷺ فَمَسَحَ بِيَدِهِ ضَرْعَهَا وَسَمَّى اللَّهُ تَعَالَى وَدَعَا لَهَا فِي شَاتِهَا فَتَفَاجَّتْ عَلَيْهِ وَدَرَّتْ فَاجْتَرَّتْ فَدَعَا بِإِنَاءٍ يَرْبِضُ الرَّهْطُ فَحَلَبَ فِيهِ ثَجًّا حَتَّى عَلَاهُ الْبَهَاءُ ثُمَّ سَقَاهَا حَتَّى رَوِيَتْ وَسَقَى أَصْحَابَهُ حَتَّى رَوَوْا وَشَرِبَ آخِرَهُمْ حَتَّى أَرَاضُوا ثُمَّ حَلَبَ فِيهِ الثَّانِيَةَ عَلَى هَدَّةٍ حَتَّى مَلَأَ الْإِنَاءَ ثُمَّ غَادَرَهُ عِنْدَهَا ثُمَّ بَايَعَهَا وَارْتَحَلُوا عَنْهَا فَقَلَّ مَا لَبِثَتْ حَتَّى جَاءَهَا زَوْجُهَا أَبُو مَعْبَدٍ لِيَسُوقَ أَعْنُزًا عِجَافًا يَتَسَاوَكْنَ هُزَالًا مُخُّهُنَّ قَلِيلٌ فَلَمَّا رَأَى أَبُو مَعْبَدٍ اللَّبَنَ أَعْجَبَهُ قَالَ مِنْ أَيْنَ لَكِ هَذَا يَا أُمَّ مَعْبَدٍ وَالشَّاءُ عَازِبٌ حَائِلٌ وَلَا حلوبَ فِي الْبَيْتِ؟ قَالَتْ لَا وَاللَّهِ إِلَّا أَنَّهُ مَرَّ بِنَا رَجُلٌ مُبَارَكٌ مِنْ حَالِهِ كَذَا وَكَذَا قَالَ صِفِيهِ لِي يَا أُمَّ مَعْبَدٍ قَالَتْ رَأَيْتُ رَجُلًا ظَاهِرَ الْوَضَاءَةِ أَبْلَجَ الْوَجْهِ حَسَنَ الْخَلْقِ لَمْ تَعِبْهُ ثَجْلَةٌ وَلَمْ تُزْرِيهِ صَعْلَةٌ وَسِيمٌ قَسِيمٌ فِي عَيْنَيْهِ دَعِجٌ وَفِي أَشْفَارِهِ وَطَفٌ وَفِي صَوْتِهِ صَهَلٌ وَفِي عُنُقِهِ سَطَعٌ وَفِي لِحْيَتِهِ كَثَاثَةٌ أَزَجُّ أَقْرَنُ إِنْ صَمَتَ فَعَلَيْهِ الْوَقَارُ وَإِنْ تَكَلَّمَ سَمَاهُ وَعَلَاهُ الْبَهَاءُ أَجْمَلُ النَّاسِ وَأَبْهَاهُ مِنْ بَعِيدٍ وَأَحْسَنُهُ وَأَجْمَلُهُ مِنْ قَرِيبٍ حُلْوُ الْمَنْطِقِ فَصْلًا لَا نَزْرٌ وَلَا هَذْرٌ كَأَنَّ مَنْطِقَهُ خَرَزَاتُ نَظْمٍ يَتَحَدَّرْنَ رَبْعَةٌ لَا تَشْنَأَهُ مِنْ طُولٍ وَلَا تَقْتَحِمُهُ عَيْنٌ مِنْ قِصَرٍ غُصْنٌ بَيْنَ غُصْنَيْنِ فَهُوَ أَنْضَرُ الثَّلَاثَةِ مَنْظَرًا وَأَحْسَنُهُمْ قَدْرًا لَهُ رُفَقَاءُ يَحُفُّونَ بِهِ إِنْ قَالَ سَمِعُوا لِقَوْلِهِ وَإِنْ أَمَرَ تَبَادَرُوا إِلَى أَمْرِهِ مَحْفُودٌ مَحْشُودٌ لَا عَابِسٌ وَلَا مُفَنَّدٌ قَالَ أَبُو مَعْبَدٍ هَذَا وَاللَّهِ صَاحِبُ قُرَيْشٍ الَّذِي ذُكِرَ لَنَا مِنْ أَمْرِهِ مَا ذُكِرَ وَلَقَدْ هَمَمْتُ أَنْ أَصْحَبَهُ وَلَأَفْعَلَنَّ إِنْ وَجَدْتُ إِلَى ذَلِكَ سَبِيلًا وَأَصْبَحَ صَوْتٌ بِمَكَّةَ عَالِيًا يَسْمَعُونَ الصَّوْتَ وَلَا يَدْرُونَ مَنْ صَاحِبُهُ وَهُوَ يَقُولُ [البحر الطويل] جَزَى اللَّهُ رَبُّ النَّاسِ خَيْرَ جَزَائِهِ رَفِيقَيْنِ حَلَّا خَيْمَتَيْ أُمِّ مَعْبَدِ هُمَا نَزَلَاهَا بِالْهُدَى وَاهْتَدَتْ بِهِ فَقَدْ فَازَ مَنْ أَمْسَى رَفِيقَ مُحَمَّدِ فَيَا لَقُصَيٍّ مَا زَوَى اللَّهُ عَنْكُمُ بِهِ مِنْ فَعَالٍ لَا تُجَازَى وَسُؤْدُدِ لِيَهْنِ أَبَا بَكْرٍ سَعَادَةُ جَدِّهِ بِصُحْبَتِهِ مَنْ يُسْعِدُ اللَّهُ يَسْعَدِ لِيَهْنِ بَنِي كَعْبٍ مَقَامُ فَتَاتِهِمْ وَمَقْعَدُهَا لِلْمُؤْمِنِينَ بِمَرْصَدِ سَلُوا أُخْتَكُمْ عَنْ شَاتِهَا وَإِنَائِهَا فَإِنَّكُمُ إِنْ تَسْأَلُوا الشَّاةَ تَشْهَدِ دَعَاهَا بِشَاةٍ حَائِلٍ فَتَحَلَّبَتْ عَلَيْهِ صَرِيحًا ضَرَّةَ الشَّاةِ مَزْبَدِ فَغَادَرَهُ رَهْنًا لَدَيْهَا لِحَالِبٍ يُرَدِّدُهَا فِي مَصْدَرٍ بَعْدَ مَوْرِدِ فَلَمَّا سَمِعَ حَسَّانٌ الْهَاتِفَ بِذَلِكَ شَبَّبَ يُجَاوِبُ الْهَاتِفَ فَقَالَ [البحر الطويل] لَقَدْ خَابَ قَوْمٌ زَالَ عَنْهُمْ نَبِيُّهُمْ وَقُدِّسَ مَنْ يَسْرِي إِلَيْهِمْ وَيَغْتَدِي تَرَحَّلَ عَنْ قَوْمٍ فَضَلَّتْ عُقُولُهُمْ وَحَلَّ عَلَى قَوْمٍ بِنُورٍ مُجَدَّدِ هَدَاهُمْ بِهِ بَعْدَ الضَّلَالَةِ رَبُّهُمْ فَأَرْشَدَهُمْ مَنْ يَتْبَعِ الْحَقَّ يَرْشُدِ وَهَلْ يَسْتَوِي ضُلَّالُ قَوْمٍ تَسَفَّهُوا عَمًى وَهُدَاةٌ يَهْتَدُونَ بِمُهْتَدِ وَقَدْ نَزَلَتْ مِنْهُ عَلَى أَهْلِ يَثْرِبٍ رِكَابُ هُدًى حَلَّتْ عَلَيْهِمْ بِأَسْعَدِ نَبِيٌّ يَرَى مَا لَا يَرَى النَّاسُ حَوْلَهُ وَيَتْلُو كِتَابَ اللَّهِ فِي كُلِّ مَشْهَدِ وَإِنْ قَالَ فِي يَوْمٍ مَقَالَةَ غَائِبٍ فَتَصْدِيقُهَا فِي الْيَوْمِ أَوْ فِي ضُحَى الْغَدِ «

عَنْ رَسُولِ اللَّهِ ﷺ عَنْ ثَمُودَ وَكَانَتْ ثَمُودُ قَوْمَ صَالِحٍ أَعْمَرَهُمُ اللَّهُ فِي الدُّنْيَا فَطَالَ أَعْمَارَهُمْ حَتَّى جَعَلَ أَحَدُهُمْ يَبْنِي الْمَسْكَنَ مِنَ الْمَدَرِ فَيَنْهَدِمُ وَالرَّجُلُ مِنْهُمْ حَيٌّ فَلَمَّا رَأَوْا ذَلِكَ اتَّخَذُوا مِنَ الْجِبَالِ بُيُوتًا فَرِهِينَ فَنَحَتُوهَا وَجَابُوهَا وَجَوَّفُوهَا وَكَانُوا فِي سَعَةٍ مِنْ مَعَائِشِهِمْ فَقَالُوا يَا صَالِحُ ادْعُ لَنَا رَبَّكَ لِيَخْرُجَ لَنَا آيَةً نَعْلَمُ أَنَّكَ رَسُولُ اللَّهِ فَدَعَا صَالِحٌ رَبَّهُ فَأَخْرَجَ لَهُمُ النَّاقَةَ وَكَانَ شِرْبُهَا يَوْمًا وَشِرْبُهُمْ يَوْمًا مَعْلُومًا فَإِذَا كَانَ يَوْمُ شِرْبِهَا خَلُّوا عَنْهَا وَعَنِ الْمَاءِ وَحَلَبُوا عَنْهَا الْمَاءَ فَمَلَئُوا كُلَّ إِنَاءٍ وَوِعَاءٍ وَسِقَاءٍ فَأَوْحَى اللَّهُ إِلَى صَالِحٍ أَنَّ قَوْمَكَ سَيَعْقِرُونَ نَاقَتَكَ فَقَالَ لَهُمْ فَقَالُوا مَا كُنَّا لَنَفْعَلَ قَالَ «إِنْ لَمْ تَعْقِرُوهَا أَنْتُمْ يُوشِكُ أَنْ يُولَدَ فِيكُمْ مَوْلُودٌ يَعْقِرُهَا» قَالَ مَا عَلَامَةُ ذَلِكَ الْمَوْلُودِ فَوَاللَّهِ لَا نَجِدُهُ إِلَّا قَتَلْنَاهُ قَالَ «فَإِنَّهُ غُلَامٌ أَشْقَرُ أَزْرَقُ أَصْهَبَ» قَالَ وَكَانَ فِي الْمَدِينَةِ شَيْخَانِ عَزِيزَانِ مَنِيعَانِ لِأَحَدِهِمَا ابْنٌ يَرْغَبُ عَنِ الْمَنَاكِحِ وَلِلْآخَرِ ابْنَةٌ لَا يَجِدُ لَهَا كُفُوًا فَجَمَعَ بَيْنَهُمَا مَجْلِسٌ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ مَا مَنَعَكَ أَنْ تُزَوِّجَ ابْنَكَ؟ قَالَ لَا أَجِدُ لَهُ كُفُوًا قَالَ فَإِنَّ ابْنَتِي كُفْءٌ لَهُ وَأَنَا أُزَوِّجُ ابْنَكَ فَزَوَّجَهُ فَوُلِدَ بَيْنَهُمَا ذَلِكَ الْمَوْلُودُ وَكَانَ فِي الْمَدِينَةِ ثَمَانِيَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ قَالَ لَهُمْ صَالِحٌ إِنَّمَا يَعْقِرُهَا مَوْلُودٌ فِيكُمْ فَاخْتَارُوا ثَمَانِيَةَ نِسْوَةٍ قَوَابِلَ مِنَ الْقَرْيَةِ وَجَعَلُوا مَعَهُمْ شَرْطًا فَكَانُوا يَطُوفُونَ فِي الْقَرْيَةِ فَإِذَا وَجَدُوا امْرَأَةً تُمْخَضُ نَظَرُوا مَا وَلَدُهَا فَإِنْ كَانَ غُلَامًا فَلَبِثُوا يَنْظُرُونَ مَا هُوَ وَإِنْ كَانَتْ جَارِيَةً اعْرَضُوا عَنْهَا فَلَمَّا وَجَدُوا ذَلِكَ الْمَوْلُودَ صَرَخْنَ النِّسْوَةُ قُلْنَ هَذَا الَّذِي يُرِيدُ رَسُولُ اللَّهِ صَالِحٌ فَأَرَادَ الشُّرَطُ أَنْ يَأْخُذُوهُ فَحَالَ جَدَّاهُ بَيْنَهُمْ وَبَيْنَهُ وَقَالُوا إِنْ كَانَ صَالِحٌ أَرَادَ هَذَا قَتَلْنَاهُ وَكَانَ شَرَّ مَوْلُودٍ وَكَانَ يَشُبُّ فِي الْيَوْمِ شَبَابَ غَيْرِهِ فِي الْجُمُعَةِ وَيَشِبُّ فِي الْجُمُعَةِ شَبَابَ غَيْرِهِ فِي الشَّهْرِ وَيَشِبُّ فِي الشَّهْرِ شَبَابَ غَيْرِهِ فِي السَّنَةِ فَاجْتَمَعَ الثَّمَانِيَةُ الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ وَالشَّيْخَانِ فَقَالُوا نَسْتَعْمِلُ عَلَيْنَا هَذَا الْغُلَامَ لِمَنْزِلَتِهِ وَشَرَفِ جَدَّيْهِ فَكَانُوا تِسْعَةً وَكَانَ صَالِحٌ لَا يَنَامُ مَعَهُمْ فِي الْقَرْيَةِ بَلْ كَانَ فِي الْبَرِيَّةِ فِي مَسْجِدٍ يُقَالَ لَهُ مَسْجِدُ صَالِحٍ فِيهِ يَبِيتُ بِاللَّيْلِ فَإِذَا أَصْبَحَ أَتَاهُمْ فَوَعَظَهُمْ وَذَكَّرَهُمْ وَإِذَا أَمْسَى خَرَجَ فِيهِ يَبِيتُ بِاللَّيْلِ فَبَاتَ فِيهِ قَالَ رَسُولُ اللَّهِ ﷺ وَلَمَّا أَرَادُوا أَنْ يَمْكُرُوا بِصَالِحٍ مَشَوْا حَتَّى أَتَوْا عَلَى شِرْبٍ عَلَى طَرِيقِ صَالِحٍ فَاخْتَبَأَ فِيهِ ثَمَانِيَةٌ وَقَالُوا إِذَا خَرَجَ عَلَيْنَا قَتَلْنَاهُ وَأَتَيْنَا أَهْلَهُ فَبَيَّتْنَاهُمْ فَأَمَرَ اللَّهُ الْأَرْضَ فَاسْتَوَتْ عَلَيْهِمْ فَاجْتَمَعُوا وَمَشَوْا إِلَى النَّاقَةِ وَهِيَ عَلَى حَوْضِهَا قَائِمَةٌ فَقَالَ الشَّقِيُّ لِأَحَدِهِمْ ائْتِهَا فَاعْقِرْهَا فَأَتَاهَا فَتَعَاظَمَهُ ذَلِكَ فَأَضْرَبَ عَنْ ذَلِكَ فَبَعَثَ آخَرَ فَأَعْظَمَ ذَلِكَ فَجَعَلَ لَا يَبْعَثُ رَجُلًا إِلَّا يُعَاظِمُهُ ذَلِكَ مِنْ أَمْرِهَا حَتَّى مَشَى إِلَيْهَا وَتَطَاوَلَ فَضَرَبَ عُرْقُوبَهَا فَوَقَعَتْ تَرْكُضُ فَأَتَى رَجُلٌ مِنْهُمْ صَالِحًا فَقَالَ أَدْرِكِ النَّاقَةَ فَقَدْ عُقِرَتْ فَأَقْبَلَ وَخَرَجُوا يَتَلَقَّوْنَهُ يَا نَبِيَّ اللَّهِ إِنَّمَا عَقَرَهَا فُلَانٌ لَا ذَنْبَ لَنَا قَالَ انْظُرُوا هَلْ تُدْرِكُونَ فَصِيلَهَا فَإِنْ أَدْرَكْتُمُوهُ فَعَسَى اللَّهُ أَنْ يَرْفَعَ عَنْكُمُ الْعَذَابَ فَخَرَجُوا يَطْلُبُونَهُ وَلَمَّا رَأَى الْفَصِيلُ أُمَّهُ تَضْطَرِبُ أَتَى جَبَلًا يُقَالَ لَهُ الْغَارَةُ قَصِيرًا فَصَعِدَ وَذَهَبُوا يَأْخُذُوهُ فَأَوْحَى اللَّهُ إِلَى الْجَبَلِ فَطَارَ فِي السَّمَاءِ حَتَّى مَا يَنَالُهُ الطَّيْرُ قَالَ «وَدَخَلَ صَالِحٌ الْقَرْيَةَ فَلَمَّا رَآهُ الْفَصِيلُ بَكَى حَتَّى سَالَتْ دُمُوعُهُ ثُمَّ اسْتَقْبَلَ صَالِحًا فَرَغَا رَغْوَةً ثُمَّ رَغَا أُخْرَى ثُمَّ رَغَا أُخْرَى فَقَالَ صَالِحٌ لِكُلِّ رَغْوَةٍ أَجَلُ يَوْمٍ تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ذَلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ إِلَّا أَنَّ آيَةَ الْعَذَابِ أَنَّ الْيَوْمَ الْأَوَّلَ تُصْبِحُ وُجُوهُهُمْ مُصْفَرَّةٌ وَالْيَوْمَ الثَّانِي مُحْمَرَّةٌ وَالْيَوْمَ الثَّالِثَ مُسْوَدَّةً فَلَمَّا أَصْبَحُوا إِذَا وُجُوهُهُمْ كَأَنَّمَا طُلِيَتْ بِالْخَلُوقِ صَغِيرَهُمْ وَكَبِيرَهُمْ ذَكَرَهُمْ وَإِنَاثَهُمْ فَلَمَّا أَمْسَوْا صَاحُوا بِأَجْمَعِهِمْ أَلَا قَدْ مَضَى يَوْمٌ مِنَ الْأَجَلِ وَحَضَرَكُمُ الْعَذَابُ فَلَمَّا أَصْبَحُوا يَوْمَ الثَّانِي إِذَا وُجُوهُهُمْ مُحْمَرَّةٌ كَأَنَّمَا خُضِبَتْ بِالدِّمَاءِ فَصَاحُوا وَضَجُّوا وَبَكَوْا وَعَرَفُوا أَنَّهُ الْعَذَابُ فَلَمَّا أَمْسَوْا صَاحُوا بِأَجْمَعِهِمْ أَلَا قَدْ مَضَى يَوْمَانِ مِنَ الْأَجَلِ وَحَضَرَكُمُ الْعَذَابُ فَلَمَّا أَصْبَحُوا الْيَوْمَ الثَّالِثَ إِذَا وُجُوهُهُمْ مُسْوَدَّةٌ كَأَنَّمَا طُلِيَتْ بِالْقَارِ فَصَاحُوا جَمِيعًا أَلَا قَدْ حَضَرَكُمُ الْعَذَابُ فَتَكَفَّنُوا وَتَحَنَّطُوا وَكَانَ حَنُوطَهُمُ الصَّبْرُ وَالْمُرُّ وَكَانَتْ أَكْفَانُهُمُ الْأَنْطَاعَ ثُمَّ أَلْقَوْا أَنْفُسَهُمْ بِالْأَرْضِ فَجَعَلُوا يُقَلِّبُونَ أَبْصَارَهُمْ إِلَى السَّمَاءِ مَرَّةً وَإِلَى الْأَرْضِ مَرَّةً لَا يَدْرُونَ مِنْ حَيْثُ يَأْتِيهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ مِنَ السَّمَاءِ أَوْ مِنْ تَحْتِ أَرْجُلِهِمْ مِنَ الْأَرْضِ خُشَّعًا وَفُرُقًا فَلَمَّا أَصْبَحُوا الْيَوْمَ الرَّابِعَ أَتَتْهُمْ صَيْحَةٌ مِنَ السَّمَاءِ فِيهَا صَوْتُ كُلِّ صَاعِقَةٍ وَصَوْتُ كُلِّ شَيْءٍ لَهُ صَوْتٌ فِي الْأَرْضِ فَتَقَطَّعَتْ قُلُوبُهُمْ فِي صُدُورِهِمْ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ»

ذِكْرُ مَوْلِدِ مُوسَى بْنِ عِمْرَانَ بْنِ قَاهَتَ بْنِ لَاوِي بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ وَحَدِيثِ عَدُوِّ اللَّهِ فِرْعَوْنَ حِينَ كَانَ يَسْتَعْبِدُ بَنِي إِسْرَائِيلَ فِي أَعْمَالِهِ بِمِصْرَ وَأَمْرِ مُوسَى وَالْخَضِرِ قَالَ وَهْبٌ وَلَمَّا حَمَلَتْ أُمُّ مُوسَى بِمُوسَى كَتَمَتْ أَمْرَهَا جَمِيعَ النَّاسِ فَلَمْ يَطَّلِعْ عَلَى حَمْلِهَا أَحَدٌ مِنْ خَلْقِ اللَّهِ وَذَلِكَ شَيْءٌ أَسَرَهَا اللَّهُ بِهِ لَمَّا أَرَادَ أَنْ يَمُنَّ بِهِ عَلَى بَنِي إِسْرَائِيلَ فَلَمَّا كَانَتِ السَّنَةُ الَّتِي يُولَدُ فِيهَا مُوسَى بْنُ عِمْرَانَ بَعَثَ فِرْعَوْنُ الْقَوَابِلَ وَتَقَدَّمَ إِلَيْهِنَّ وَفَتَّشَ النِّسَاءَ تَفْتِيشًا لَمْ يُفَتِّشْهُنَّ قَبْلَ ذَلِكَ وَحَمَلَتْ أُمُّ مُوسَى بِمُوسَى فَلَمْ يَنْتُ بَطْنُهَا وَلَمْ يَتَغَيَّرْ لَوْنُهَا وَلَمْ يَفْسَدْ لَبَنُهَا وَلَكِنَّ الْقَوَابِلَ لَا تَعْرِضُ لَهَا فَلَمَّا كَانَتِ اللَّيْلَةُ الَّتِي وُلِدَ فِيهَا مُوسَى وَلَدَتْهُ أُمُّهُ وَلَا رَقِيبَ عَلَيْهَا وَلَا قَابِلَ وَلَمْ يَطَّلِّعْ عَلَيْهَا أَحَدٌ إِلَّا أُخْتُهَا مَرْيَمُ وَأَوْحَى اللَّهُ إِلَيْهَا أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ قَالَ فَكَتَمَتْهُ أُمُّهُ ثَلَاثَةَ أَشْهُرٍ تُرْضِعُهُ فِي حِجْرِهَا لَا يَبْكِي وَلَا يَتَحَرَّكُ فَلَمَّا خَافَتْ عَلَيْهِ وَعَلَيْهَا عَمِلَتْ لَهُ تَابُوتًا مُطْبَقًا وَمَهَّدَتْ لَهُ فِيهِ ثُمَّ أَلْقَتْهُ فِي الْبَحْرِ لَيْلًا كَمَا أَمَرَهَا اللَّهُ وَعُمِلَ التَّابُوتُ عَلَى عَمَلِ سُفُنِ الْبَحْرِ خَمْسَةَ أَشْبَارٍ فِي خَمْسَةِ أَشْبَارٍ وَلَمْ يُقَيَّرْ فَأَقْبَلَ التَّابُوتُ يَطْفُو عَلَى الْمَاءِ فَأَلْقَى الْبَحْرُ التَّابُوتَ بِالسَّاحِلِ فِي جَوْفِ اللَّيْلِ فَلَمَّا أَصْبَحَ فِرْعَوْنُ جَلَسَ فِي مَجْلِسِهِ عَلَى شَاطِئِ النِّيلِ فَبَصُرَ بِالتَّابُوتِ فَقَالَ لِمَنْ حَوْلَهُ مِنْ خَدَمِهِ إِيتُونِي بِهَذَا التَّابُوتِ فَأَتَوْهُ بِهِ فَلَمَّا وُضِعَ بَيْنَ يَدَيْهِ فَتَحُوهُ فَوَجَدَ فِيهِ مُوسَى قَالَ فَلَمَّا نَظَرَ إِلَيْهِ فِرْعَوْنُ قَالَ غَيْرَ أَنِّي مِنَ الْأَعْدَاءِ فَأَعْظَمَهُ ذَلِكَ وَغَاظَهُ وَقَالَ كَيْفَ أَخْطَأَ هَذَا الْغُلَامَ الذَّبْحُ وَقَدْ أَمَرْتُ الْقَوَابِلَ أَنْ لَا يَكْتُمْنَ مَوْلُودًا يُولَدُ قَالَ وَكَانَ فِرْعَوْنُ قَدِ اسْتَنْكَحَ امْرَأَةً مِنْ بَنِي إِسْرَائِيلَ يُقَالَ لَهَا آسِيَةُ بِنْتُ مُزَاحِمٍ وَكَانَتْ مِنْ خِيَارِ النِّسَاءِ الْمَعْدُودَاتِ وَمِنْ بَنَاتِ الْأَنْبِيَاءِ وَكَانَتْ أُمًّا لِلْمُسْلِمِينَ تَرْحَمُهُمْ وَتَتَصَدَّقُ عَلَيْهِمْ وَتُعْطِيهِمْ وَيَدْخُلُونَ عَلَيْهَا فَقَالَتْ لِفِرْعَوْنَ وَهِيَ قَاعِدَةٌ إِلَى جَنْبِهِ هَذَا الْوَلِيدُ أَكْبَرُ مِنِ ابْنِ سَنَةٍ وَإِنَّمَا أَمَرْتَ أَنْ تَذْبَحَ الْوِلْدَانَ لِهَذِهِ السَّنَةِ فَدَعْهُ يَكُونُ قُرَّةَ عَيْنٍ لِي وَلَكَ لَا تَقْتُلُوهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ أَنَّ هَلَاكَهُمْ عَلَى يَدَيْهِ وَكَانَ فِرْعَوْنُ لَا يُولَدُ لَهُ إِلَّا الْبَنَاتُ فَاسْتَحْيَاهُ فِرْعَوْنُ وَرَفَعَهُ وَأَلْقَى اللَّهُ إِلَيْهِ مَحَبَّتَهُ وَرَأْفَتَهُ وَرَحْمَتَهُ وَقَالَ لِامْرَأَتِهِ عَسَى أَنْ يَنْفَعَكِ أَنْتِ فَأَمَّا أَنَا فَلَا أُرِيدُ نَفْعَهُ قَالَ وَهْبٌ قَالَ ابْنُ عَبَّاسٍ لَوْ أَنَّ عَدُوَّ اللَّهِ قَالَ فِي مُوسَى كَمَا قَالَتِ امْرَأَتُهُ عَسَى أَنْ يَنْفَعَنَا لَنَفَعَهُ اللَّهُ بِهِ وَلَكِنَّهُ أَبَى لِلشَّقَاءِ الَّذِي كَتَبَ اللَّهُ عَلَيْهِ وَحَرَّمَ اللَّهُ عَلَى مُوسَى الْمَرَاضِعَ ثَمَانِيَةَ أَيَّامٍ وَلَيَالِيهِنَّ كُلَّمَا أُتِيَ بِمُرْضِعَةٍ لَمْ يَقْبَلْ ثَدْيَهَا فَرَقَّ لَهُ فِرْعَوْنُ وَرَحِمَهُ وَطُلِبَتْ لَهُ الْمَرَاضِعُ وَذَكَرَ وَهْبُ حُزْنَ أُمِّ مُوسَى وَبُكَاءَهَا عَلَيْهِ حَتَّى كَادَتْ أَنْ تُبْدِيَ بِهِ ثُمَّ تَدَارَكَهَا اللَّهُ بِرَحْمَتِهِ فَرَبَطَ عَلَى قَلْبِهَا إِلَى أَنْ بَلَغَهَا خَبَرَهُ فَقَالَتْ لِأُخْتِهِ تَنَكَّرِي وَاذْهَبِي مَعَ النَّاسِ وَانْظُرِي مَاذَا يَفْعَلُونَ بِهِ فَدَخَلَتْ أُخْتُهُ مَعَ الْقَوَابِلِ عَلَى آسِيَةَ بِنْتِ مُزَاحِمٍ فَلَمَّا رَأَتْ وَجْدَهُمْ بِمُوسَى وَحُبَّهُمْ لَهُ وَرِقَّتَهُمْ عَلَيْهِ قَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ إِلَى أَنْ رُدَّ إِلَى أُمِّهِ فَمَكَثَ مُوسَى عِنْدَ أُمِّهِ حَتَّى فَطَمَتْهُ ثُمَّ رَدَّتْهُ إِلَيْهِ فَنَشَأَ مُوسَى فِي حِجْرِ فِرْعَوْنَ وَامْرَأَتِهِ يُرَبِّيَانِهِ بِأَيْدِيهِمَا وَاتَّخَذَاهُ وَلَدًا فَبَيْنَا هُوَ يَلْعَبُ بَيْنَ يَدَيْ فِرْعَوْنَ وَبِيَدِهِ قَضِيبٌ لَهُ خَفِيفٌ صَغِيرٌ يَلْعَبُ بِهِ إِذْ رَفَعَ الْقَضِيبَ فَضَرَبَ بِهِ رَأْسَ فِرْعَوْنَ وَنَظَرَ مَنْ ضَرَبَهُ حَتَّى هَمَّ بِقَتْلِهِ فَقَالَتْ آسِيَةُ بِنْتُ مُزَاحِمٍ أَيُّهَا الْمَلِكُ لَا تَغْضَبْ وَلَا يَشُقَّنَّ عَلَيْكَ فَإِنَّهُ صَبِيٌّ صَغِيرٌ لَا يَعْقِلُ جَرِّبْهُ إِنْ شِئْتَ اجْعَلْ فِي هَذَا الطَّشْتِ جَمْرَةً وَذَهَبًا فَانْظُرْ عَلَى أَيُّهُمَا يَقْبِضُ فَأَمَرَ فِرْعَوْنُ بِذَلِكَ فَلَمَّا مَدَّ مُوسَى يَدَهُ لِيَقْبِضَ عَلَى الذَّهَبِ قَبَضَ الْمَلَكُ الْمُوَكَّلُ بِهِ عَلَى يَدِهِ فَرَدَّهَا إِلَى الْجَمْرَةِ فَقَبَضَ عَلَيْهَا مُوسَى فَأَلْقَاهَا فِي فِيهِ ثُمَّ قَذَفَهَا حِينَ وَجَدَ حَرَارَتَهَا فَقَالَتْ آسِيَةُ لِفِرْعَوْنَ أَلَمْ أَقُلْ لَكَ إِنَّهُ لَا يَعْقِلُ شَيْئًا وَلَا يَعْلَمُهُ وَكَفَّ عَنْهُ فِرْعَوْنُ وَصَدَّقَهَا وَكَانَ أَمَرَ بِقَتْلِهِ وَيُقَالُ إِنَّ الْعُقْدَةَ الَّتِي كَانَتْ فِي لِسَانِ مُوسَى أَثَرُ تِلْكَ الْجَمْرَةِ الَّتِي الْتَقَمَهَا قَالَ وَهْبُ بْنُ مُنَبِّهٍ وَلَمَّا بَلَغَ مُوسَى أَشَدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً آتَاهُ اللَّهُ عِلْمًا وَحُكْمًا وَفَهْمًا فَلَبِثَ بِذَلِكَ اثْنَتَيْ عَشْرَةَ سَنَةً دَاعِيًا إِلَى دِينِ إِبْرَاهِيمَ وَشَرَائِعِهِ وَإِلَى دِينِ إِسْحَاقَ وَيَعْقُوبَ فَآمَنَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ ثُمَّ ذَكَرَ الْقِصَّةَ بِطُولِهَا

لَمَّا خَرَجَتِ الْحَرُورِيَّةُ اجْتَمَعُوا فِي دَارٍ وَهُمْ سِتَّةُ آلَافٍ أَتَيْتُ عَلِيًّا فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَبْرِدْ بِالظُّهْرِ لَعَلِّي آتِي هَؤُلَاءِ الْقَوْمَ فَأُكَلِّمُهُمْ قَالَ إِنِّي أَخَافُ عَلَيْكَ قُلْتُ كَلَّا قَالَ ابْنُ عَبَّاسٍ فَخَرَجْتُ إِلَيْهِمْ وَلَبِسْتُ أَحْسَنَ مَا يَكُونُ مِنْ حُلَلِ الْيَمَنِ قَالَ أَبُو زُمَيْلٍ كَانَ ابْنُ عَبَّاسٍ جَمِيلًا جَهِيرًا قَالَ ابْنُ عَبَّاسٍ فَأَتَيْتُهُمْ وَهُمْ مُجْتَمِعُونَ فِي دَارِهِمْ قَائِلُونَ فَسَلَّمْتُ عَلَيْهِمْ فَقَالُوا مَرْحَبًا بِكَ يَا ابْنَ عَبَّاسٍ فَمَا هَذِهِ الْحُلَّةُ؟ قَالَ قُلْتُ مَا تَعِيبُونَ عَلَيَّ لَقَدْ رَأَيْتُ عَلَىَ رَسُولِ اللَّهِ ﷺ أَحْسَنَ مَا يَكُونُ مِنَ الْحُلَلِ وَنَزَلَتْ {قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ} [الأعراف 32] قَالُوا فَمَا جَاءَ بِكَ؟ قُلْتُ أَتَيْتُكُمْ مِنْ عِنْدِ صَحَابَةِ النَّبِيِّ ﷺ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ لِأُبَلِّغُكُمْ مَا يَقُولُونَ الْمُخْبَرُونَ بِمَا يَقُولُونَ فَعَلَيْهِمْ نَزَلَ الْقُرْآنُ وَهُمْ أَعْلَمُ بِالْوَحْيِ مِنْكُمْ وَفِيهِمْ أُنْزِلَ وَلَيْسَ فِيكُمْ مِنْهُمْ أَحَدٌ فَقَالَ بَعْضُهُمْ لَا تُخَاصِمُوا قُرَيْشًا فَإِنَّ اللَّهَ يَقُولُ {بَلْ هُمْ قَوْمٌ خَصِمُونَ} [الزخرف 58] قَالَ ابْنُ عَبَّاسٍ وَأَتَيْتُ قَوْمًا لَمْ أَرْ قَوْمًا قَطُّ أَشَدَّ اجْتِهَادًا مِنْهُمْ مُسْهِمَةٌ وجُوهُهُمْ مِنَ السَّهَرِ كَأَنَّ أَيْدِيَهِمْ وَرُكَبَهُمْ تُثَنَّى عَلَيْهِمْ فَمَضَى مَنْ حَضَرَ فَقَالَ بَعْضُهُمْ لَنُكَلِّمَنَّهُ وَلَنَنْظُرَنَّ مَا يَقُولُ قُلْتُ أَخْبِرُونِي مَاذَا نَقَمْتُمْ عَلَى ابْنِ عَمِّ رَسُولِ اللَّهِ ﷺ وَصِهْرِهِ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ؟ قَالُوا ثَلَاثًا قُلْتُ مَا هُنَّ؟ قَالُوا أَمَّا إِحْدَاهُنَّ فَإِنَّهُ حَكَّمَ الرِّجَالَ فِي أَمْرِ اللَّهِ وَقَالَ اللَّهُ تَعَالَى {إِنِ الْحُكْمُ إِلَّا لِلَّهِ} [الأنعام 57] وَمَا لِلرِّجَالِ وَمَا لِلْحَكَمِ؟ فَقُلْتُ هَذِهِ وَاحِدَةٌ قَالُوا وَأَمَّا الْأُخْرَى فَإِنَّهُ قَاتَلَ وَلَمْ يَسْبِ وَلَمْ يَغْنَمْ فَلَئِنْ كَانَ الَّذِي قَاتَلَ كُفَّارًا لَقَدْ حَلَّ سَبْيُهُمْ وَغَنِيمَتُهُمْ وَلَئِنْ كَانُوا مُؤْمِنِينَ مَا حَلَّ قِتَالُهُمْ قُلْتُ هَذِهِ اثْنَتَانِ فَمَا الثَّالِثَةُ؟ قَالَ إِنَّهُ مَحَا نَفْسَهُ مِنْ أَمِيرِ الْمُؤْمِنِينَ فَهُوَ أَمِيرُ الْكَافِرِينَ قُلْتُ أَعِنْدَكُمْ سِوَى هَذَا؟ قَالُوا حَسْبُنَا هَذَا فَقُلْتُ لَهُمْ أَرَأَيْتُمْ إِنْ قَرَأْتُ عَلَيْكُمْ مِنْ كِتَابِ اللَّهِ وَمِنْ سُنَّةِ نَبِيِّهِ ﷺ مَا يُرَدُّ بِهِ قَوْلُكُمْ أَتَرْضَوْنَ؟ قَالُوا نَعَمْ فَقُلْتُ أَمَّا قَوْلُكُمْ حَكَّمَ الرِّجَالَ فِي أَمْرِ اللَّهِ فَأَنَا أَقْرَأُ عَلَيْكُمْ مَا قَدْ رَدَّ حُكْمَهُ إِلَى الرِّجَالِ فِي ثَمَنِ رُبْعِ دِرْهَمٍ فِي أَرْنَبٍ وَنَحْوِهَا مِنَ الصَّيْدِ فَقَالَ {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ} [المائدة 95] إِلَى قَوْلِهِ {يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ} [المائدة 95] فَنَشَدْتُكُمُ اللَّهَ أَحُكْمُ الرِّجَالِ فِي أَرْنَبٍ وَنَحْوِهَا مِنَ الصَّيْدِ أَفْضَلُ أَمْ حُكْمُهُمْ فِي دِمَائِهِمْ وَصَلَاحِ ذَاتِ بَيْنِهِمْ؟ وَأَنْ تَعْلَمُوا أَنَّ اللَّهَ لَوْ شَاءَ لَحَكَمَ وَلَمْ يُصَيِّرْ ذَلِكَ إِلَى الرِّجَالِ وَفِي الْمَرْأَةِ وَزَوْجِهَا قَالَ اللَّهُ ﷻ {وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا} [النساء 35] فَجَعَلَ اللَّهُ حُكْمَ الرِّجَالِ سُنَّةً مَأْمُونَةً أَخَرَجْتُ عَنْ هَذِهِ؟ قَالُوا نَعَمْ قَالَ وَأَمَّا قَوْلُكُمْ قَاتَلَ وَلَمْ يَسْبِ وَلَمْ يَغْنَمْ أَتَسْبُونَ أُمَّكُمْ عَائِشَةَ ثُمَّ يَسْتَحِلُّونَ مِنْهَا مَا يُسْتَحَلُّ مِنْ غَيْرِهَا؟ فَلَئِنْ فَعَلْتُمْ لَقَدْ كَفَرْتُمْ وَهِيَ أُمُّكُمْ وَلَئِنْ قُلْتُمْ لَيْسَتْ أَمَّنَا لَقَدْ كَفَرْتُمْ فَإِنَّ اللَّهَ يَقُولُ {النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ} [الأحزاب 6] فَأَنْتُمْ تَدْورُونَ بَيْنَ ضَلَالَتَيْنِ أَيُّهُمَا صِرْتُمْ إِلَيْهَا صِرْتُمْ إِلَى ضَلَالَةٍ فَنَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ قُلْتُ أَخَرَجْتُ مِنْ هَذِهِ؟ قَالُوا نَعَمْ قَالَ وَأَمَّا قَوْلُكُمْ مَحَا اسْمَهُ مِنْ أَمِيرِ الْمُؤْمِنِينَ فَأَنَا آتِيكُمْ بِمَنْ تَرْضَوْنَ وَأُرِيكُمْ قَدْ سَمِعْتُمْ أَنَّ النَّبِيَّ ﷺ يَوْمَ الْحُدَيْبِيَةِ كَاتَبَ سُهَيْلَ بْنَ عَمْرٍو وَأَبَا سُفْيَانَ بْنَ حَرْبٍ فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَمِيرِ الْمُؤْمِنِينَ اكْتُبْ يَا عَلِيُّ هَذَا مَا اصْطَلَحَ عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ فَقَالَ الْمُشْرِكُونَ لَا وَاللَّهِ مَا نَعْلَمُ إِنَّكَ رَسُولُ اللَّهِ لَوْ نَعْلَمُ إِنَّكَ رَسُولُ اللَّهِ مَا قَاتَلْنَاكَ فَقَالَ رَسُولُ اللَّهِ ﷺ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي رَسُولُ اللَّهِ اكْتُبْ يَا عَلِيُّ هَذَا مَا اصْطَلَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ فَوَاللَّهِ لَرَسُولُ اللَّهِ خَيْرٌ مِنْ عَلِيٍّ وَمَا أَخْرَجَهُ مِنَ النُّبُوَّةِ حِينَ مَحَا نَفْسَهُ قَالَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَرَجَعَ مِنَ الْقَوْمِ أَلْفَانِ وَقُتِلَ سَائِرُهُمْ عَلَى ضَلَالَةٍ

ʿAbdullah bin Shaddad came and entered upon ʿAʿishah ؓ when we were sitting with her, as he was returning from Iraq during the time when ‘Ali ؓ was murdered. She said to him: O ʿAbdullah bin Shaddad, will you tell me the truth about what I am going to ask you? Tell me about these people whom ‘Ali ؓ killed. He said: Why shouldnʿt I tell you the truth? She said: Tell me about them. He said: When ʿAli ؓ corresponded with Muʿawiyah and the two arbitrators gave their verdict, eight thousand of the pious rebelled against him and camped in a land called Harooraʿ, near Koofah. They criticised him and said: You have taken off a chemise that Allah caused you to wear and a title that Allah gave to you, then you went ahead and asked people to issue a decree concerning the religion of Allah. There is no ruling except the ruling of Allah, may He be exalted. When ʿAli ؓ heard about their criticism of him and the reason why they had split from him, he told his caller not to admit anyone but those who had memorised the Qurʿan. When the house was filled with people who had memorised the Qurʿan, he called for a large Mushaf and put it front of him, and he started tapping it with his hand, saying: O Mushaf, tell the people. The people called out: O Ameer al-Muʿmineen, how could you ask it? It is only ink and paper, but we could speak on the basis of what we understand from it. What do you want? He said: These companions of yours who rebelled, between me and them is the Book of Allah, and Allah says in His Book concerning a woman and a man: ʿIf you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation.ʿ [an-Nisa 4:35]. The ummah of Muhammad is more important with regard to life and sanctity than a woman and a man. They got angry with me when I wrote a document between me and Muʿawiyah and wrote ʿAli bin Abi Talib [without adding the title Ameer al-Muʿmineen]. But Suhail bin ʿAmr came to us when we were with the Messenger of Allah ﷺ at al-Hudaibiyah, when he made a peace deal with Quraish, and the Messenger of Allah ﷺ wrote, ʿIn the Name of Allah, the Most Gracious, the Most Merciful.ʿ Suhail said: Do not write, In the Name of Allah, the Most Gracious, the Most Merciful. He said: What should we write? He said: Write: ʿIn Your Name, O Allah.” The Messenger of Allah ﷺ said: Write ʿMuhammad the Messenger of Allah ﷺ.ʿ He [Suhail] said: If I knew that you were the Messenger of Allah ﷺ, I would not have opposed you. So he wrote: This is what was agreed by Muhammad bin ʿAbdullah with Quraish. And Allah says in His Book: “Indeed in the Messenger of Allah ﷺ (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Dayʿ [Al-Ahzab 33:21]. So ʿAli sent ʿAbdullah bin ʿAbbas ؓ to them and I went out with him until we reached the middle of their camp. Ibnul-Kawwaʿ stood up and addressed the people, saying: O bearers of the Qurʿan, this is ʿAbdullah bin ʿAbbas ؓ . Whoever does not know him, I know of the Book of Allah what can tell you about him, He is one of those concerning whom the words ʿthey are a quarrelsome peopleʿ [Az-Zukhruf 43:58] were revealed. Tell him to go back to the one who sent him and do not discuss the Book of Allah with him. Their spokesmen stood up and said: By Allah, we will discuss the Book of Allah. If he says something sound and true that we recognise we will follow him, and if he says something false we will reject his false argument. So they discussed the Book with ‘Abdullah for three days, and four thousand of them recanted and all of them repented, including Ibnul-Kawwaʿ. He took them to ʿAli in Koofah, and ʿAli sent word to the rest of them, saying: You know the turmoil between us and our opponents. Stay wherever you wish until the ummah of Muhammad ﷺ is united. The deal between us and you is that you should not shed any blood that it is forbidden to shed or commit acts of banditry on the roads or do wrong to any Non Muslim under Muslim protection. If you do that, we will declare war, for Allah does not love those who betray. ʿAʿishah ؓ said: O Ibn Shaddad, did he kill them? He said: By Allah, no sooner had he sent this message to them but they committed acts of banditry, shed blood and regarded it as permissible to harm Ahludh-Dhimmah (non-Muslims living under Muslim protection). She said: Do you swear by Allah? He said: I swear by Allah besides Whom there is no other god that this is what happened. She said: I have heard that the people of Iraq are talking and saying dhuth-thuda, dhuth-thuda [i.e., the one with a deformed arm that looks like a breast]. He said: I saw him and I was with ‘Ali ؓ when he was examining the slain. He called the people and said: Do you know this one? How many of them came and said: I saw him praying in the mosque of Banu So and so, and I saw him praying in the mosque of Banu So and so. And there was no proof of who he was except that. She said: What did ʿAli say when he stood over him, as the people of Iraq claim? He said: I heard him say: Allah and His Messenger spoke the truth. She said: Did you hear him say anything other than that? He said: No, by Allah. She said: Yes, Allah and His Messenger spoke the truth. May Allah have mercy on ʿAli ؓ : it was his habit, if he saw something he liked, to say: Allah and His Messenger spoke the truth. But the people of Iraq fabricated lies against him and added words to what he said. (Using translation from Aḥmad 656)

قَدِمْتُ عَلَى عَائِشَةَ فَبَيْنَمَا نَحْنُ عِنْدَهَا جُلُوسٌ مَرْجِعُهَا مِنَ الْعِرَاقِ لَيَالِي قُوتِلَ عَلِيٌّ إِذْ قَالَتْ يَا عَبْدَ اللَّهِ بْنَ شَدَّادٍ هَلْ أَنْتَ صَادِقِيَّ عَمَّا أَسْأَلُكَ عَنْهُ؟ حَدَّثَنِي عَنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ قَتَلَهُمْ عَلِيٌّ قُلْتُ وَمَالِي لَا أَصْدُقُكَ؟ قُلْتُ فَحَدِّثْنِي عَنْ قِصَّتِهِمْ قُلْتُ إِنَّ عَلِيًّا لَمَّا كَاتَبَ مُعَاوِيَةَ وَحَكَّمَ الْحَكَمَيْنِ خَرَجَ عَلَيْهِ ثَمَانِيَةُ آلَافٍ مِنْ قُرَّاءِ النَّاسِ فَنَزَلُوا أَرْضًا مِنْ جَانِبِ الْكُوفَةِ يُقَالُ لَهَا حَرُورَاءُ وَإِنَّهُمْ أَنْكَرُوا عَلَيْهِ فَقَالُوا انْسَلَخْتَ مِنْ قَمِيصٍ أَلْبَسَكَهُ اللَّهُ وَأَسْمَاكَ بِهِ ثُمَّ انْطَلَقْتَ فَحَكَّمْتَ فِي دَيْنِ اللَّهِ وَلَا حُكْمَ إِلَّا لِلَّهِ فَلَمَّا بَلَغَ عَلِيًّا مَا عَتَبُوا عَلَيْهِ وَفَارَقُوهُ أَمَرَ فَأَذَّنَ مُؤَذِّنٌ لَا يَدْخُلَنَّ عَلَى أَمِيرِ الْمُؤْمِنِينَ إِلَّا رَجُلٌ قَدْ حَمَلَ الْقُرْآنَ فَلَمَّا أَنِ امْتَلَأَ الدَّارُ مِنَ الْقُرَّاءِ دَعَا بِمُصْحَفٍ عَظِيمٍ فَوَضَعَهُ بَيْنَ يَدَيْهِ فَطَفِقَ يَصُكُّهُ بِيَدِهِ وَيَقُولُ أَيُّهَا الْمُصْحَفُ حَدِّثِ النَّاسَ فَنَادَاهُ النَّاسُ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَسْأَلُهُ عَنْهُ إِنَّمَا هُوَ وَرَقٌ وَمِدَادٌ وَنَحْنُ نَتَكَلَّمُ بِمَا رَأَيْنَا مِنْهُ فَمَاذَا تُرِيدُ؟ قَالَ أَصْحَابُكُمُ الَّذِينَ خَرَجُوا بَيْنِي وَبَيْنَهُمْ كِتَابُ اللَّهِ يَقُولُ اللَّهُ ﷻ فِي امْرَأَةٍ وَرَجُلٍ وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا فَأُمَّةُ مُحَمَّدٍ ﷺ أَعْظَمُ حُرْمَةً مِنِ امْرَأَةٍ وَرَجُلٍ وَنَقَمُوا عَلَيَّ أَنْ كَاتَبْتُ مُعَاوِيَةَ وَكَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَقَدْ جَاءَ سُهَيْلُ بْنُ عَمْرٍو وَنَحْنُ مَعَ رَسُولِ اللَّهِ ﷺ بِالْحُدَيْبِيَةِ حِينَ صَالَحَ قَوْمُهُ قُرَيْشًا فَكَتَبَ رَسُولُ اللَّهِ ﷺ «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ» فَقَالَ سُهَيْلٌ لَا تَكْتُبْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ «فَكَيْفَ أَكْتُبُ؟» قَالَ اكْتُبْ بِاسْمِكَ اللَّهُمَّ فَقَالَ رَسُولُ اللَّهِ ﷺ «اكْتُبْ» ثُمَّ قَالَ اكْتُبْ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ قَالُوا لَوْ نَعْلَمُ أَنَّكَ رَسُولُ اللَّهِ لَمْ نُخَالِفْكَ فَكَتَبَ «هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ قُرَيْشًا» يَقُولُ اللَّهُ فِي كِتَابِهِ {لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ} [الأحزاب 21] فَبَعَثَهُ إِلَيْهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ فَخَرَجْتُ مَعَهُمْ حَتَّى إِذَا تَوَسَّطْنَا عَسْكَرَهُمْ قَامَ ابْنُ الْكَوَّاءِ فَخَطَبَ النَّاسَ فَقَالَ يَا حَمَلَةَ الْقُرْآنِ إِنَّ هَذَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَمَنْ لَمْ يَكُنْ يَعْرِفُهُ فَأَنَا أَعْرِفُهُ مِنْ كِتَابِ اللَّهِ هَذَا مَنْ نَزَلَ فِي قَوْمِهِ {بَلْ هُمْ قَوْمٌ خَصِمُونَ} [الزخرف 58] فَرُدُّوهُ إِلَى صَاحِبِهِ وَلَا تُوَاضِعُوهُ كِتَابَ اللَّهِ قَالَ فَقَامَ خُطَبَاؤُهُمْ فَقَالُوا لَا وَاللَّهِ لَنُوَاضِعَنَّهُ كِتَابَ اللَّهِ فَإِذَا جَاءَ بِالْحَقِّ نَعْرِفُهُ اسْتَطَعْنَاهُ وَلَئِنْ جَاءَ بِالْبَاطِلِ لَنُبَكِّتَنَّهُ بِبَاطِلِهِ وَلَنَرُدَّنَّهُ إِلَى صَاحِبِهِ فَوَاضَعُوهُ عَلَى كِتَابِ اللَّهِ ثَلَاثَةَ أَيَّامٍ فَرَجَعَ مِنْهُمْ أَرْبَعَةُ آلَافٍ كُلُّهُمْ تَائِبٌ بَيْنَهُمُ ابْنُ الْكَوَّاءِ حَتَّى أَدْخَلَهُمْ عَلَى عَلِيٍّ فَبَعَثَ عَلِيٌّ إِلَى بَقِيَّتِهِمْ فَقَالَ قَدْ كَانَ مِنْ أَمْرِنَا وَأَمْرِ النَّاسِ مَا قَدْ رَأَيْتُمْ فَقِفُوا حَيْثُ شِئْتُمْ حَتَّى تَجْتَمِعَ أُمَّةُ مُحَمَّدٍ ﷺ وَتَنْزِلُوا حَيْثُ شِئْتُمْ بَيْنَنَا وَبَيْنَكُمْ أَنْ نَقِيَكُمْ رِمَاحَنَا مَا لَمْ تَقْطَعُوا سَبِيلًا أَوْ تُطِيلُوا دَمًا فَإِنَّكُمْ إِنْ فَعَلْتُمْ ذَلِكَ فَقَدْ نَبَذْنَا إِلَيْكُمُ الْحَرْبَ عَلَى سَوَاءٍ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ فَقَالَتْ لَهُ عَائِشَةُ يَا ابْنَ شَدَّادٍ فَقَدْ قَتَلَهُمْ؟ فَقَالَ وَاللَّهِ مَا بَعَثَ إِلَيْهِمْ حَتَّى قَطَعُوا السَّبِيلَ وَسَفَكُوا الدِّمَاءَ بِغَيْرِ حَقِّ اللَّهِ وَقَتَلُوا ابْنَ خَبَّابٍ وَاسْتَحَلُّوا أَهْلَ الذِّمَّةِ فَقَالَتْ آللَّهِ؟ قُلْتُ آللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ قَالَتْ فَمَا شَيْءٌ بَلَغَنِي عَنْ أَهْلِ الْعِرَاقِ يَتَحَدَّثُونَ بِهِ يَقُولُونَ ذُو الثُّدَيِّ ذُو الثُّدَيِّ فَقُلْتُ قَدْ رَأَيْتُهُ وَوَقَفْتُ عَلَيْهِ مَعَ عَلِيٍّ فِي الْقَتْلَى فَدَعَا النَّاسَ فَقَالَ هَلْ تَعْرِفُونَ هَذَا؟ فَكَانَ أَكْثَرُ مَنْ جَاءَ يَقُولُ قَدْ رَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي وَرَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي فَلَمْ يَأْتِ بِثَبْتٍ يُعْرَفُ إِلَّا ذَلِكَ قَالَتْ فَمَا قَوْلُ عَلِيٍّ حِينَ قَامَ عَلَيْهِ كَمَا يَزْعُمُ أَهْلُ الْعِرَاقِ؟ قُلْتُ سَمِعْتُهُ يَقُولُ صَدَقَ اللَّهُ وَرَسُولُهُ قَالَتْ وَهَلْ سَمِعْتَهُ أَنْتَ مِنْهُ قَالَ غَيْرَ ذَلِكَ؟ قُلْتُ اللَّهُمَّ لَا قَالَتْ أَجَلْ صَدَقَ اللَّهُ وَرَسُولُهُ

فَلَمَّا قَضَوْا نُسُكَهُمْ قَالُوا وَاللَّهِ لَا نَرْجِعُ إِلَى الْبَصْرَةِ حَتَّى نَلْقَى رَجُلًا مِنْ أَصْحَابِ مُحَمَّدٍ ﷺ مَرْضِيًّا يُحَدِّثُنَا بِحَدِيثٍ يُسْتَظْرَفُ نُحَدِّثُ بِهِ أَصْحَابَنَا إِذَا رَجَعْنَا إِلَيْهِمْ قَالَ فَلَمْ نَزَلْ نَسْأَلُ حَتَّى حَدَّثَنَا أَنَّ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ نَازِلٌ بِأَسْفَلِ مَكَّةَ فَعَمَدْنَا إِلَيْهِ فَإِذَا نَحْنُ بِثِقَلٍ عَظِيمٍ يَرْتَحِلُونَ ثَلَاثَ مِائَةِ رَاحِلَةٍ مِنْهَا مِائَةُ رَاحِلَةٍ وَمِائَتَا زَامِلَةٍ فَقُلْنَا لِمَنْ هَذَا الثَّقَلُ؟ قَالُوا لِعَبْدِ اللَّهِ بْنِ عَمْرٍو فَقُلْنَا أَكُلُّ هَذَا لَهُ؟ وَكُنَّا نُحَدَّثُ أَنَّهُ مِنْ أَشَدِّ النَّاسِ تَوَاضُعًا قَالَ فَقَالُوا مِمَّنْ أَنْتُمْ؟ فَقُلْنَا مِنْ أَهْلِ الْعِرَاقِ قَالَ فَقَالُوا الْعَيْبُ مِنْكُمْ حَقٌّ يَا أَهْلَ الْعِرَاقِ أَمَّا هَذِهِ الْمِائَةُ رَاحِلَةٍ فَلِإِخْوَانِهِ يَحْمِلُهُمْ عَلَيْهَا وَأَمَّا الْمِائَتَا زَامِلَةٍ فَلِمَنْ نَزَلَ عَلَيْهِ مِنَ النَّاسِ قَالَ فَقُلْنَا دُلُّونَا عَلَيْهِ فَقَالُوا إِنَّهُ فِي الْمَسْجِدِ الْحَرَامِ قَالَ فَانْطَلَقْنَا نَطْلُبُهُ حَتَّى وَجَدْنَاهُ فِي دُبُرِ الْكَعْبَةِ جَالِسًا فَإِذَا هُوَ قَصِيرٌ أَرْمَصُ أَصْلَعُ بَيْنَ بُرْدَيْنِ وَعِمَامَةٍ لَيْسَ عَلَيْهِ قَمِيصٌ قَدْ عَلَّقَ نَعْلَيْهِ فِي شِمَالِهِ فَقُلْنَا يَا عَبْدَ اللَّهِ إِنَّكَ رَجُلٌ مِنْ أَصْحَابِ مُحَمَّدٍ ﷺ فَحَدِّثْنَا حَدِيثًا يَنْفَعُنَا اللَّهُ تَعَالَى بِهِ بَعْدَ الْيَوْمِ قَالَ فَقَالَ لَنَا وَمَنْ أَنْتُمْ؟ قَالَ فَقُلْنَا لَهُ لَا تَسْأَلْ مَنْ نَحْنُ حَدِّثْنَا غَفَرَ اللَّهُ لَكَ قَالَ فَقَالَ مَا أَنَا بِمُحَدِّثُكُمْ شَيْئًا حَتَّى تُخْبِرُونِي مَنْ أَنْتُمْ قُلْنَا وَدِدْنَا أَنَّكَ لَمْ تُنْقِذْنَا وَأَعْفَيْتَنَا وَحَدَّثْتَنَا بَعْضَ الَّذِي نَسْأَلُكَ عَنْهُ قَالَ فَقَالَ وَاللَّهِ لَا أُحَدِّثُكُمْ حَتَّى تُخْبِرُونِي مِنْ أَيِّ الْأَمْصَارِ أَنْتُمْ؟ قَالَ فَلَمَّا رَأَيْنَاهُ حَلَفَ وَلَجَّ قُلْنَا فَإِنَّا نَاسٌ مِنَ الْعِرَاقِ قَالَ فَقَالَ أُفٍّ لَكُمْ كُلُّكُمْ يَا أَهْلَ الْعِرَاقِ إِنَّكُمْ تَكْذِبُونَ وَتُكَذِّبُونَ وَتَسْخَرُونَ قَالَ فَلَمَّا بَلَغَ إِلَى السُّخْرَى وَجَدْنَا مِنْ ذَلِكَ وَجْدًا شَدِيدًا قَالَ فَقُلْنَا مَعَاذَ اللَّهِ أَنْ نَسْخَرَ مِنْ مِثْلِكَ أَمَّا قَوْلُكَ الْكَذِبَ فَوَاللَّهِ لَقَدْ فَشَا فِي النَّاسِ الْكَذِبُ وَفِينَا وَأَمَّا التَّكْذِيبُ فَوَاللَّهِ إِنَّا لَنَسْمَعُ الْحَدِيثَ لَمْ نَسْمَعْ بِهِ مِنْ أَحَدٍ نَثِقُ بِهِ فَإِذًا نَكَادُ نُكَذِّبُ بِهِ وَأَمَّا قَوْلُكَ السُّخْرَى فَإِنَّ أَحَدًا لَا يَسْخَرُ بِمِثْلِكَ مِنَ الْمُسْلِمِينَ فَوَاللَّهِ إِنَّكَ الْيَوْمَ لِسَيِّدُ الْمُسْلِمِينَ فِيمَا نَعْلَمُ نَحْنُ إِنَّكَ مِنَ الْمُهَاجِرِينَ الْأَوَّلِينَ وَلَقَدْ بَلَغَنَا أَنَّكَ قَرَأْتَ الْقُرْآنَ عَلَى مُحَمَّدٍ ﷺ وَأَنَّهُ لَمْ يَكُنْ فِي الْأَرْضِ قُرَشِيٌّ أَبَرُّ بِوَالِدَيْهِ مِنْكَ وَإِنَّكَ كُنْتَ أَحْسَنَ النَّاسِ عَيْنًا فَأَفْسَدَ عَيْنَيْكَ الْبُكَاءُ ثُمَّ لَقَدْ قَرَأْتَ الْكُتُبَ كُلَّهَا بَعْدَ رَسُولِ اللَّهِ ﷺ فَمَا أَحَدٌ أَفْضَلُ مِنْكَ عِلْمًا فِي أَنْفُسِنَا وَمَا نَعْلَمُ بَقِيَ مِنَ الْعَرَبِ رَجُلٌ كَانَ يَرْغَبُ عَنْ فُقَهَاءِ أَهْلِ مِصْرِهِ حَتَّى يَدْخُلَ إِلَى مِصْرٍ آخَرَ يَبْتَغِي الْعِلْمَ عِنْدَ رَجُلٍ مِنَ الْعَرَبِ غَيْرُكَ فَحَدِّثْنَا غَفَرَ اللَّهُ لَكَ فَقَالَ مَا أَنَا بِمُحَدِّثُكُمْ حَتَّى تُعْطُونِي مَوْثِقًا أَلَّا تُكَذِّبُونِي وَلَا تَكْذِبُونَ عَلَيَّ وَلَا تَسْخَرُونَ قَالَ فَقُلْنَا خُذْ عَلَيْنَا مَا شِئْتَ مِنْ مَوَاثِيقَ فَقَالَ عَلَيْكُمْ عَهْدُ اللَّهِ وَمَوَاثِيقُهُ أَنْ لَا تُكَذِّبُونِي وَلَا تَكْذِبُونَ عَلَيَّ وَلَا تَسْخَرُونَ لِمَا أُحَدِّثُكُمْ قَالَ فَقُلْنَا لَهُ عَلَيْنَا ذَاكَ قَالَ فَقَالَ إِنَّ اللَّهَ تَعَالَى عَلَيْكُمْ كَفِيلٌ وَوَكِيلٌ فَقُلْنَا نَعَمْ فَقَالَ اللَّهُمَّ اشْهَدْ عَلَيْهِمْ ثُمَّ قَالَ عِنْدَ ذَاكَ أَمَا وَرَبِّ هَذَا الْمَسْجِدِ وَالْبَلَدِ الْحَرَامِ وَالْيَوْمِ الْحَرَامِ وَالشَّهْرِ الْحَرَامِ وَلَقَدْ اسَتْسَمَنْتُ الْيَمِينَ أَلَيْسَ هَكَذَا؟ قُلْنَا نَعَمْ قَدِ اجْتَهَدْتَ قَالَ «لَيُوشِكَنَّ بَنُو قَنْطُورَاءَ بْنِ كَرْكَرَيِّ خُنْسُ الْأُنُوفِ صِغَارُ الْأَعْيُنِ كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ الْمُطْرَقَةُ فِي كِتَابِ اللَّهِ الْمُنَزَّلِ أَنْ يَسُوقُونَكُمْ مِنْ خُرَاسَانَ وَسِجِسْتَانَ سِيَاقًا عَنِيفًا قَوْمٌ يُوفُونَ اللِّمَمَ وَيَنْتَعِلُونَ الشَّعْرَ وَيَحْتَجِزُونَ السُّيُوفَ عَلَى أَوْسَاطِهِمْ حَتَّى يَنْزِلُوا الَأَيْلَةَ» ثُمَّ قَالَ «وَكَمِ الْأَيْلَةُ مِنَ الْبَصْرَةِ؟» قُلْنَا أَرْبَعُ فَرَاسِخَ قَالَ «ثُمَّ يَعْقِدُونَ بِكُلِّ نَخْلَةٍ مِنْ نَخْلِ دِجْلَةَ رَأْسَ فَرَسٍ ثُمَّ يُرْسِلُونَ إِلَى أَهْلِ الْبَصْرَةِ أَنِ اخْرُجُوا مِنْهَا قَبْلَ أَنْ نَنْزِلَ عَلَيْكُمْ فَيَخْرُجُ أَهْلُ الْبَصْرَةِ مِنَ الْبَصْرَةِ فَيَلْحَقُ لَاحِقٌ بِبَيْتِ الْمَقْدِسِ وَيَلْحَقُ آخَرُونَ بِالْمَدِينَةِ وَيُلْحَقُ آخَرُونَ بِمَكَّةَ وَيَلْحَقُ آخَرُونَ بِالْأَعْرَابِ» قَالَ «فَيَنْزِلُونَ بِالْبَصْرَةِ سَنَةً ثُمَّ يُرْسِلُونَ إِلَى أَهْلِ الْكُوفَةِ أَنِ اخْرُجُوا مِنْهَا قَبْلَ أَنْ نَنْزِلَ عَلَيْكُمْ فَيَخْرُجُ أَهْلُ الْكُوفَةِ مِنْهَا فَيَلْحَقُ لَاحِقٌ بِبَيْتِ الْمَقْدِسِ وَلَاحِقٌ بِالْمَدِينَةِ وَآخَرُونَ بِمَكَّةَ وَآخَرُونَ بِالْأَعْرَابِ فَلَا يَبْقَى أَحَدٌ مِنَ الْمُصَلِّينَ إِلَّا قَتِيلًا أَوْ أَسِيرًا يَحْكُمُونَ فِي دَمِهِ مَا شَاءُوا» قَالَ فَانْصَرَفْنَا عَنْهُ وَقَدْ سَاءَنَا الَّذِي حَدَّثَنَا فَمَشَيْنَا مِنْ عِنْدِهِ غَيْرَ بَعِيدٍ ثُمَّ انْصَرَفَ الْمُنْتَصِرُ بْنُ الْحَارِثِ الضَّبِّيُّ فَقَالَ يَا عَبْدَ اللَّهِ بْنَ عَمْرٍو قَدْ حَدَّثَتْنَا فَطَعَنْتَنَا فَإِنَّا لَا نَدْرِي مَنْ يُدْرِكُهُ مِنَّا فَحَدَّثَنَا هَلْ بَيْنَ يَدَيْ ذَلِكَ عَلَامَةٌ فَقَالَ عَبْدُ اللَّهِ بْنُ عَمْرٍو «لَا تَعْدَمْ عَقْلَكَ نَعَمْ بَيْنَ يَدَيْ ذَلِكَ أَمَارَةٌ» قَالَ الْمُنْتَصِرُ بْنُ الْحَارِثِ وَمَا الْأَمَارَةُ؟ قَالَ «الْأَمَارَةُ الْعَلَامَةُ» قَالَ «وَمَا تِلْكَ الْعَلَامَةُ؟» قَالَ «هِيَ إِمَارَةُ الصِّبْيَانِ فَإِذَا رَأَيْتَ إِمَارَةَ الصِّبْيَانِ قَدْ طَبَّقَتِ الْأَرْضَ اعْلَمْ أَنَّ الَّذِي أُحَدِّثُكَ قَدْ جَاءَ» قَالَ فَانْصَرَفَ عَنْهُ الْمُنْتَصِرُ فَمَشَى قَرِيبًا مِنْ غَلْوَةٍ ثُمَّ رَجَعَ إِلَيْهِ قَالَ فَقُلْنَا لَهُ عَلَامَ تُؤْذِي هَذَا الشَّيْخَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ فَقَالَ وَاللَّهِ لَا أَنْتَهِي حَتَّى يُبَيِّنَ لِي فَلَمَّا رَجَعَ إِلَيْهِ بَيَّنَهُ

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. (Using translation from Muslim 2473a)

أَبُو ذَرٍّ خَرَجْنَا فِي قَوْمِنَا غِفَارٍ وَكَانُوا يَحِلُّونَ الشَّهْرَ الْحَرَامَ فَخَرَجْتُ أَنَا وَأَخِي أُنَيْسٌ وَأُمُّنَّا فَنَزَلْنَا عَلَى خَالٍ لَنَا فَأَكْرَمَنَا خَالُنَا وَأَحْسَنَ إِلَيْنَا فَحَسَدَنَا قَوْمُهُ فَقَالُوا إِنَّكَ إِذَا خَرَجْتَ عَنْ أَهْلِكَ خَالَفَكَ إِلَيْهِمْ أُنَيْسٌ فَجَاءَ خَالُنَا فَذَكَرَ الَّذِي قِيلَ لَهُ فَقُلْتُ أَمَّا مَا مَضَى مِنْ مَعْرُوفِكَ فَقَدْ كَدَّرْتَهُ وَلَا حَاجَةَ لَنَا فِيمَا بَعْدُ قَالَ فَقَدَّمْنَا صِرْمَتَنَا فَاحْتَمَلْنَا عَلَيْهَا فَانْطَلَقْنَا حَتَّى نَزَلْنَا بِحَضْرَةِ مَكَّةَ قَالَ وَقَدْ صَلَّيْتُ يَا ابْنَ أَخِي قَبْلَ أَنْ أَلْقَى رَسُولَ اللَّهِ ﷺ قَالَ قُلْتُ لِمَنْ؟ قَالَ لِلَّهِ قُلْتُ فَأَيْنَ تَوَجَّهُ؟ قَالَ أَتَوَجَّهُ حَيْثُ يُوَجِّهُنِي رَبِّي أُصَلِّي عَشِيًّا حَتَّى إِذَا كَانَ مِنْ آخِرِ اللَّيْلِ أُلْقِيتُ حَتَّى تَعْلُوَنِي الشَّمْسُ قَالَ أُنَيْسٌ إِنَّ لِيَ حَاجَةً بِمَكَّةَ فَانْطَلَقَ أُنَيْسٌ حَتَّى أَتَى مَكَّةَ قَالَ ثُمَّ جَاءَ فَقُلْتُ مَا صَنَعْتَ؟ قَالَ لَقِيتُ رَجُلًا بِمَكَّةَ عَلَى دِينِكَ يَزْعُمُ أَنَّ اللَّهَ أَرْسَلَهُ قَالَ قُلْتُ فَمَا يَقُولُ النَّاسُ؟ قَالَ يَقُولُونَ شَاعِرٌ كَاهِنٌ سَاحِرٌ قَالَ فَكَانَ أُنَيْسٌ أَحَدَ الشُّعَرَاءِ قَالَ أُنَيْسُ لَقَدْ سَمِعْتُ قَوْلَ الْكَهَنَةِ وَمَا هُوَ بِقَوْلِهِمْ وَلَقَدْ وَضَعْتُ قَوْلَهُ عَلَى أَقْرَاءِ الشَّعْرِ فَمَا يَلْتَئِمُ عَلَى لِسَانِ أَحَدٍ بَعْدِي أَنَّهُ شِعْرٌ وَاللَّهِ إِنَّهُ لَصَادِقٌ وَإِنَّهُمْ لَكَاذِبُونَ قَالَ قُلْتُ فَاكْفِنِي حَتَّى أَذْهَبَ فَأَنْظُرَ فَأَتَيْتُ مَكَّةَ فَتَضَيَّفْتُ رَجُلًا مِنْهُمْ فَقُلْتُ أَيْنَ هَذَا الَّذِي تَدْعُونَهُ الصَّابِئَ؟ قَالَ فَأَشَارَ إِلَيَّ وَقَالَ الصَّابِئَ قَالَ فَمَالَ عَلَيَّ أَهْلُ الْوَادِي بِكُلِّ مَدَرَةٍ وَعَظْمٍ حَتَّى خَرَرْتُ مَغْشِيًّا عَلَيَّ فَارْتَفَعْتُ حِينَ ارْتَفَعْتُ كَأَنِّي نَصْبٌ أَحْمَرٌ فَأَتَيْتُ زَمْزَمَ فَغَسَلْتُ عَنِّي الدِّمَاءَ وَشَرِبْتُ مِنْ مَائِهَا وَقَدْ لَبِثْتُ مَا بَيْنَ ثَلَاثِينَ مِنْ لَيْلَةٍ وَيَوْمٍ مَالِي طَعَامٌ إِلَّا 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 وَامْرَأَتَانِ مِنْهُمْ تَدْعُوَانِ إِسَافًا وَنَائِلَةَ قَالَ فَأَتَتَا عَلَيَّ فِي طَوَافِهِمَا فَقُلْتُ أَنْكِحَا أَحَدَهُمَا الْآخَرَ قَالَ فَمَا تَنَاهَتَا عَنْ قَوْلِهِمَا فَأَتَتَا عَلَيَّ فَقُلْتُ هُنَّ مِثْلُ الْخَشَبَةِ فَرَجَعَتَا تَقُولَانِ لَوْ كَانَ هَاهُنَا أَحَدٌ فَاسْتَقْبَلَهُمَا رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ وَهُمَا هَابِطَانِ فَقَالَ «مَا لَكُمَا؟ » قَالَتَا الصَّابِئُ بَيْنَ الْكَعْبَةِ وَأَسْتَارِهَا قَالَا «مَا قَالَ لَكُمَا؟ » قَالَتَا إِنَّهُ قَالَ لَنَا كَلِمَةً تَمْلَأُ الْفَمَ قَالَ وَجَاءَ رَسُولُ اللَّهِ ﷺ حَتَّى اسْتَلَمَ الْحَجَرَ ثُمَّ طَافَ بِالْبَيْتِ هُوَ وَصَاحِبُهُ ثُمَّ صَلَّى فَقَالَ أَبُو ذَرٍّ فَكُنْتُ أَوَّلَ مَنْ حَيَّاهُ بِتَحِيَّةِ الْإِسْلَامِ قَالَ «وَعَلَيْكَ وَرَحْمَةُ اللَّهِ» ثُمَّ قَالَ «مِمَّنْ أَنْتَ؟ » فَقُلْتُ مِنْ غِفَارٍ قَالَ فَأَهْوَى بِيَدِهِ وَوَضَعَ أَصَابِعَهُ عَلَى جَبْهَتِهِ فَقُلْتُ فِي نَفْسِي كَرِهَ أَنِّي انْتَمَيْتُ إِلَى غِفَارٍ قَالَ ثُمَّ رَفَعَ رَأْسَهُ وَقَالَ «مُذْ مَتَى كُنْتَ هَاهُنَا؟ » قَالَ كُنْتُ هَاهُنَا مِنْ ثَلَاثِينَ بَيْنَ يَوْمٍ وَلَيْلَةٍ قَالَ «فَمَنْ كَانَ يُطْعِمُكَ؟ » قُلْتُ مَا كَانَ لِي طَعَامٌ إِلَّا مَاءُ زَمْزَمَ فَسَمِنْتُ حَتَّى تَكَسَّرَتْ عُكَنُ بَطْنِي قَالَ قَالَ رَسُولُ اللَّهِ ﷺ «إِنَّهَا مُبَارَكَةٌ إِنَّهَا طَعَامُ طُعْمٍ» فَقَالَ أَبُو بَكْرٍ يَا رَسُولَ اللَّهِ ائْذَنْ لِي فِي طَعَامِهِ اللَّيْلَةَ فَانْطَلَقَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ فَانْطَلَقْتُ مَعَهُمَا فَفَتَحَ أَبُو بَكْرٍ بَابًا فَجَعَلَ يَقْبِضُ لَنَا مِنْ زَبِيبِ الطَّائِفِ فَكَانَ ذَلِكَ أَوَّلُ طَعَامٍ أَكَلْتُهُ بِهَا ثُمَّ غَبَرْتُ مَا غَبَرْتُ ثُمَّ أَتَيْتُ رَسُولَ اللَّهِ ﷺ فَقَالَ «إِنَّهُ قَدْ وُجِّهَتْ لِي أَرْضٌ ذَاتُ نَخْلٍ مَا أُرَاهَا إِلَّا يَثْرِبَ فَهَلْ أَنْتَ مُبَلَّغٍ عَنِّي قَوْمَكَ عَسَى اللَّهُ أَنْ يَهْدِيَهُمُ بِكَ وَيَأْجُرَكَ فِيهِمْ» قَالَ فَانْطَلَقْتُ فَلَقِيتُ أُنَيْسًا فَقَالَ مَا صَنَعْتَ؟ قُلْتُ صَنَعْتُ أَنِّي قَدْ أَسْلَمْتُ وَصَدَّقْتُ قَالَ مَا بِي رَغْبَةٌ عَنْ دِينِكِ فَإِنِّي قَدْ أَسْلَمْتُ وَصَدَّقْتُ قَالَ فَأَتَيْنَا أُمَّنَا فَقَالَتْ مَا بِي رَغْبَةٌ عَنْ دِينِكُمَا فَإِنِّي قَدْ أَسْلَمْتُ وَصَدَّقْتُ فَاحْتَمَلْنَا حَتَّى أَتَيْنَا قَوْمَنَا غِفَارًا فَأَسْلَمَ نِصْفُهُمْ وَكَانَ يَؤُمُّهُمْ إِيمَاءُ بْنُ رَحَضَةَ وَكَانَ سَيِّدَهُمْ وَقَالَ نِصْفُهُمْ إِذَا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ أَسْلَمْنَا فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ أَسْلَمَ نِصْفُهُمُ الْبَاقِي وَجَاءَتْ أَسْلَمُ فَقَالُوا يَا رَسُولَ اللَّهِ إِخْوَانُنَا نُسَلِّمُ عَلَى الَّذِي أَسْلَمُوا عَلَيْهِ فَقَالَ رَسُولُ اللَّهِ ﷺ «غِفَارٌ غَفَرَ اللَّهُ لَهَا وَأَسْلَمُ سَالَمَهَا اللَّهُ»

I used to recite to ‘AbdurRahman bin ‘Awf, and he found me waiting for him. That was in Mina during the last Hajj performed by ʿUmar bin al-Khattab ؓ Abdur-Rahman bin ʿAwf said: A man came to ʿUmar bin al-Khattab and said: So and so is saying: If ʿUmar ؓ dies, I will swear allegiance to So and so. ʼUmar ؓ said: I will stand before the people today and warn them against these people who want to deprive them of their rights, ʿAbdur-Rahman said: I said: O Ameer al-Muʿmineen, do not do that, for the Hajj season brings together the riffraff and rabble among the people, and most of the people who gather around and listen to you will be of that type. Is you stand before the people, I am afraid that you will say something that they will spread and not understand it properly or interpret it properly. Rather wait until you come to Madinah, for it is the land of Hijrah and the Sunnah, and you will meet the most knowledgeable and noble people there, and you can say what you want to say with confidence; they wilt understand what you say and will interpret it correctly, ʿUmar ؓ said: If I reach Madinah safe and sound, I shall certainly talk to the people there in the first speech I deliver. When we came to Madinah at the end of Dhul-I-Iijah, it was a Friday. I set out early, ‘Umar did not care at what time he went out, because he did not pay attention to heat and cold and so on. I found Saʿeed bin Zaid at the right-hand corner of the minbar, he had got there before me. I sat down next to him, with my knee touching his knee, and it was not long before ʿUmar ؓ came. When I saw him, I said: He will certainly speak today on this minbar and say something that no one ever heard before. Saʿeed bin Zaid objected to that and said: What do you think he will say that no one said before? ʿUmar ؓ sat on the minbar, and when the muʿdhdhin fell silent, he stood up and praised and glorified Allah as He deserves, then he said: To proceed o people, I am going to tell you something that it has been decreed I should say. I do not know, perhaps it may signal my death. So whoever understands it and remembers it, let him narrate it to others wherever his mount takes him; whoever does not understand il, it is not permissible for him to tell lies about me. Allah, may He be blessed and exalted, sent Muhammad ﷺ with the truth and revealed the Book to him; among the things that were revealed to him was the verse of stoning [adulterers). We read it and understood it; the Messenger of Allah ﷺ stoned [adulterers] and we stoned adulterers] after him. But I fear that with the passage of time, some people will say: We do not find the verse of stoning in the Book of Allah, thus they will go astray by forsaking an obligation that Allah revealed. Stoning is the due punishment in the Book of Allah for those who commit zina, both men and women, if they have been married and if proof is established, or there is a pregnancy or a confession, And we used to recite: Do not claim to be the offspring of anyone other than your fathers, as it is disbelief (or ingratitude) on your part to claim to be the offspring of anyone other than your fathers, Verily the Messenger of Allah ﷺ said: ʿDo not praise me excessively as ʿEesa, the son of Maryam, was praised; rather I am the slave of Allah, so say, the slave of Allah and His Messenger.ʿ I have heard that some among you are saying. If ʿUmar ؓ dies, I shall swear allegiance to So and so. No man should deceive himself by saying that the oath of allegiance to Abu Bakr was given suddenly and it was is successful. There is no doubt that this is the case, but Allah, may He be glorified and exalted, saved the to 2 people from its bad consequences and there is no one among you today who has the qualities of Abu Bakr ؓ What happened to us when the Messenger of Allah ﷺ died was that ‘Ali, az-Zubair and those who were with them stayed behind in the house of Fatimah, the daughter of the Messenger of Allah ﷺ, and all the Ansar stayed behind and gathered in Saqeefat Banu Saʿidah, whilst the Muhajireen gathered around Abu Bakr ؓ I said to him; O Abu Bakr, let us go to our brothers, the Ansar. So we set out, looking for them, then we were met by two righteous men who told us what the people had done, and said: where are you going, O Muhajireen? I said: We are looking for these brothers of ours, the Ansar, They said. You should not go near them; do whatever you have already decided, O Muhajireen. I said: By Allah, we will go to them. So we carried on until we came to them in Saqeefat Banu Saʿidah, where we found them gathered and among them was a man wrapped up [in a garment. I said: Who is this? They said: Saʿd bin ʿUbadah. ! said: What is the matter with him? They said: He is sick. After we sat down, their spokesman stood up and praised and glorified Allah, may He glorified and exalted, as He deserves, then he said: To proceed. We are the supporters (Ansar) of Allah and the majority of the Muslim army. You, O Muhajireen, are a small group among us. Some of you came to us, wanting to deny who we are and prevent us from attaining a position of authority. When he fell silent, I wanted to present a speech that I had prepared and that I liked in front of Abu Bakr ؓ I used to avoid provoking him and he was more forbearing and more dignified than me. But Abu Bakr ؓ said: Wait a while. I did not like to make him angry, and he was more knowledgeable and more dignified than me. By Allah, he did not omit any word that I liked in the speech I had prepared but he said something like it or better, speaking spontaneously, until he finished speaking. Then he said: To proceed. Whatever you have mentioned about your achievements and virtues, is correct. The Arabs would not acknowledge the leadership of anyone except someone from this tribe of Quraish, for they are the best of the Arabs in lineage and location. I am pleased to suggest to you one of these two men, whichever of them you want. Then he took hold of my hand and the hand of Abu ʿUbaidah bin al-Jarrah, and I disliked nothing of what he had said apart from this, for by Allah, I would rather have my neck struck for no sin on my part than to become the leader of people among whom was Abu Bakr ؓ unless my own self suggested something at the time of death. One of the Ansar said: I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree [i.e., a noble]. [I suggest] a ruler from among us and a ruler from among you, O Quraish. - I the narrator said to Malik; What does ‘I am the post on which the cainc! with a skin disease scratches itself and I am like a high class palm treeʿ mean? He said:It is as if he is saying, I am the smart one who has the answer. - Then there was a great deal of clamour and raised voices, to such an extent that I feared there would be a conflict, so I said: Hold out your hand, O Abu Bakr. So he held out his hand and I swore allegiance to him, and the Muhajireen swore allegiance to him, then the Ansar swore allegiance to him. Thus we surrounded Saʿd bin ‘Ubadah. One of them said: You have killed Saʿd i said: May Allah kill Sa’d! And ʿUmar ؓ said: By Allah, we never encountered any problem greater than the swearing of allegiance to Abu Bakr ؓ . We were afraid that if we left the people without having sworn allegiance to anyone, they might swear allegiance after we were gone, so we would either follow in their footsteps and swear allegiance to someone we were not pleased with, or we would disagree with them and that would cause trouble. If anyone swears allegiance to a leader without consulting the Muslims, there is no allegiance for him and no allegiance to the one who swore allegiance to him, lest both of them be killed. Malik said: Ibn Shihab told me, from ʿUrwah bin az-Zubair, that the men whom they met were ʿUwaim bin Saʿidah and Maʿn bin ʿAdiyy. Ibn Shihab said. Saʿeed bin al-Musayyab told me that the one who said, I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree, was al-lubab bin al-Mundhir. (Using translation from Aḥmad 391)

«انْقَلَبَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ إِلَى مَنْزِلِهِ بِمِنًى فِي آخِرِ حَجَّةٍ حَجَّهَا عُمَرُ بْنُ الْخَطَّابِ فقَالَ إِنَّ فُلَانًا يَقُولُ لَوْ قَدْ مَاتَ عُمَرُ بَايَعْتُ فُلَانًا قَالَ عُمَرُ إِنِّي قَائِمٌ الْعَشِيَّةَ فِي النَّاسِ وَأُحَذِّرُهُمْ هَؤُلَاءِ الَّذِينَ يُرِيدُونَ أَنْ يَغْصِبُوهُمْ أَمْرَهُمْ قَالَ عَبْدُ الرَّحْمَنِ فَقُلْتُ لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّ الْمَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ وَغَوْغَاءَهُمْ وَإِنَّ أُولَئِكَ الَّذِينَ يَغْلِبُونَ عَلَى مَجْلِسِكَ إِذَا أَقَمْتَ فِي النَّاسِ فَيَطِيرُوا بِمَقَالَتِكَ وَلَا يَضَعُوهَا مَوَاضِعَهَا أَمْهِلْ حَتَّى تَقْدُمَ الْمَدِينَةَ فَإِنَّهَا دَارُ الْهِجْرَةِ فَتَخْلُصَ بِعُلَمَاءِ النَّاسِ وَأَشْرَافِهِمْ وَتَقُولُ مَا قُلْتَ مُتَمَكِّنًا وَيَعُونَ مَقَالَتَكَ وَيَضَعُونَهَا مَوَاضِعَهَا فقَالَ عُمَرُ لَئِنْ قَدِمْتَ الْمَدِينَةَ سَالِمًا إِنْ شَاءَ اللَّهُ لَأَ تَكَلَّمَنَّ فِي أَوَّلِ مَقَامٍ أَقُومُهُ فَقَدِمَ الْمَدِينَةَ فِي عَقِبِ ذِي الْحِجَّةِ فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ عَجَّلْتُ الرَّوَاحَ فِي شِدَّةِ الْحَرِّ فَوَجَدْتُ سَعِيدَ بْنَ زَيْدٍ قَدْ سَبَقَنِي فَجَلَسَ إِلَى رُكْنِ الْمِنْبَرِ الْأَيْمَنِ وَجَلَسْتُ إِلَى جَنْبِهِ تَمَسُّ رُكْبَتِي رُكْبَتَهُ فَلَمْ أَنْشَبْ أَنْ طَلَعَ عُمَرُ فَقُلْتُ لِسَعِيدٍ أَمَا إِنَّهُ سَيَقُولُ الْيَوْمَ عَلَى هَذَا الْمِنْبَرِ مَقَالَةً لَمْ يَقُلْهَا مُنْذُ اسْتُخْلِفَ قَالَ وَمَا عَسَى أَنْ يَقُولَ؟ فَجَلَسَ عُمَرُ عَلَى الْمِنْبَرِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنِّي قَائِلٌ لَكُمْ مَقَالَةً قُدِّرَ لِي أَنْ أَقُولَهَا لَا أَدْرِي لَعَلَّهَا بَيْنَ يَدَيْ أَجْلِي فَمَنْ عَقَلَهَا وَوَعَاهَا فَلْيُحَدِّثْ بِهَا حَيْثُ انْتَهَتْ بِهِ رَاحِلَتُهُ وَمَنْ لَمْ يَعْقِلْهَا فَلَا يَحِلُّ لِمُسْلِمٍ أَنْ يَكْذِبَ عَلَيَّ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى بَعَثَ مُحَمَّدًا ﷺ وَأَنْزَلَ عَلَيْهِ الْكِتَابَ فَكَانَ فِيمَا أَنْزَلَ عَلَيْهِ آيَةُ الرَّجْمِ فَقَرَأَ بِهَا وَرَجَمَ رَسُولُ اللَّهِ ﷺ وَرَجَمْنَا بَعْدَهُ وَأَخَافُ إِنْ طَالَ بِالنَّاسِ زَمَانٌ أَنْ يَقُولَ قَائِلٌ مَا نَجْدُ آيَةَ الرَّجْمِ فِي كِتَابِ اللَّهِ فَيَضِلُّوا بِتَرْكِ فَرِيضَةٍ أَنْزَلَهَا اللَّهُ وَالرَّجْمُ حَقٌّ عَلَى مَنْ زَنَى مِنَ الرِّجَالِ وَالنِّسَاءِ إِذَا قَامَتِ الْبَيِّنَةُ أَوْ كَانَ حَمْلٌ أَوِ اعْتِرَافٌ وَايْمُ اللَّهِ لَوْلَا أَنْ يَقُولَ النَّاسُ زَادَ عُمَرُ فِي كِتَابِ اللَّهِ لَكَتَبْتُهَا أَلَا وَإِنَّا كُنَّا نَقْرَأُ «لَا تَرْغَبُوا عَنْ آبَائِكُمْ فَإِنَّ كُفْرًا بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ» ثُمَّ إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ «لَا تُطْرُونِي كَمَا أَطْرَتِ النَّصَارَى عِيسَى بْنَ مَرْيَمَ فَإِنَّمَا أَنَا عَبْدٌ فَقُولُوا عَبْدُ اللَّهِ وَرَسُولُهُ» أَلَا وَإِنَّهُ بَلَغَنِي أَنَّ فُلَانًا قَالَ لَوْ قَدْ مَاتَ عُمَرُ بَايَعْتُ فُلَانًا فَمَنْ بَايَعَ امْرَأً مِنْ غَيْرِ مَشُورَةٍ مِنَ الْمُسْلِمِينَ فَإِنَّهُ لَا بَيْعَةَ لَهُ وَلَا لِلَّذِي بَايَعَهُ فَلَا يَغْتَرَّنَّ أَحَدٌ فَيَقُولُ إِنَّ بَيْعَةَ أَبِي بَكْرٍ كَانَتْ فَلْتَةً أَلَا وَإِنَّهَا كَانَتْ فَلْتَةً إِلَّا أَنَّ اللَّهَ وَقَى شَرَّهَا وَلَيْسَ مِنْكُمُ الْيَوْمَ مَنْ تُقْطَعُ إِلَيْهِ الْأَعْنَاقُ مِثْلَ أَبِي بَكْرٍ أَلَا وَإِنَّهُ كَانَ مِنْ خَيْرِنَا يَوْمَ تَوَفَّى اللَّهُ رَسُولَهُ ﷺ إِنَّ الْمُهَاجِرِينَ اجْتَمَعُوا إِلَى أَبِي بَكْرٍ وَتَخَلَّفَ عَنَّا الْأَنْصَارُ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَقُلْتُ لِأَبِي بَكْرٍ انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا مِنَ الْأَنْصَارِ نَنْظُرُ مَا صَنَعُوا فَخَرَجْنَا نَؤُمُّهُمْ فَلَقِيَنَا رَجُلَانِ صَالِحَانِ مِنْهُمْ فَقَالَا أَيْنَ تَذْهَبُونَ يَا مَعْشَرَ الْمُهَاجِرِينَ؟ فَقُلْتُ نُرِيدُ إِخْوَانَنَا مِنَ الْأَنْصَارِ قَالَ فَلَا عَلَيْكُمْ أَنْ لَا تَأْتُوهُمْ اقْضُوا أَمَرَكُمْ يَا مَعْشَرَ الْمُهَاجِرِينَ فَقُلْتُ وَاللَّهِ لَا نَرْجِعُ حَتَّى نَأْتِيَهُمْ فَجِئْنَاهُمْ فَإِذَا هُمْ مُجْتَمِعُونَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ وَإِذَا رَجُلٌ مُزَّمِّلٌ بَيْنَ ظَهْرَانَيْهِمْ فَقُلْتُ مَنْ هَذَا؟ فَقَالُوا سَعْدُ بْنُ عُبَادَةَ قُلْتُ مَا لَهُ؟ قَالُوا وَجِعٌ فَلَمَّا جَلَسْنَا قَامَ خَطِيبُهُمْ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَنَحْنُ أَنْصَارُ اللَّهِ وَكَتِيبَةُ الْإِسْلَامِ وَقَدْ دَفَّتْ إِلَيْنَا يَا مَعْشَرَ الْمُسْلِمِينَ مِنْكُمْ دَافَّةٌ وَإِذَا هُمْ قَدْ أَرَادُوا أَنْ يَخْتَصُّوا بِالْأَمْرِ وَيُخْرِجُونَا مِنْ أَصْلِنَا قَالَ عُمَرُ فَلَمَّا سَكَتَ أَرَدْتُ أَنْ أَتَكَلَّمَ وَقَدْ كُنْتُ زَوَّرْتُ مَقَالَةً قَدْ أَعْجَبَتْنِي أُرِيدُ أَنْ أَقُولَهَا بَيْنَ يَدَيْ أَبِي بَكْرٍ وَكُنْتُ أُدَارِي مِنْهُ بَعْضَ الْحَدِّ وَكَانَ أَحْلَمَ مِنِّي وَأَوْقَرَ فَأَخَذَ بِيَدِي وَقَالَ اجْلِسْ فَكَرِهْتُ أَنْ أُغْضِبَهُ فَتَكَلَّمَ فَوَاللَّهِ مَا تَرَكَ مِمَّا زَوَّرْتُهُ فِي مَقَالَتِي إِلَّا قَالَ مِثْلَهُ فِي بَدِيهَتِهِ أَوْ أَفْضَلَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَمَا ذَكَرْتُمْ مِنْ خَيْرٍ فَأَنْتُمْ أَهْلُهُ وَلَنْ يَعْرِفَ الْعَرَبُ هَذَا الْأَمْرَ إِلَّا لِهَذَا الْحَيِّ مِنْ قُرَيْشٍ هُمْ أَوْسَطُ الْعَرَبِ دَارًا وَنَسَبَا وَقَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ فَبَايِعُوا أَيَّهُمَا شِئْتُمْ وَأَخَذَ بِيَدِي وَيَدِ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ وَهُوَ جَالِسٌ بَيْنَنَا فَلَمْ أَكْرَهُ شَيْئًا مِنْ مَقَالَتِهِ غَيْرَهَا كَانَ وَاللَّهِ لِأَنْ أُقَدَّمَ فَتُضْرَبَ عُنُقِي فِي أَمْرٍ لَا يُقَرِّبُنِي ذَلِكَ إِلَى إِثْمٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أُؤَمَّرَ عَلَى قَوْمٍ فِيهِمْ أَبُو بَكْرٍ فقَالَ فَتَى الْأَنْصَارِ أَنَا جُذَيْلُهَا الْمُحَكَّكُ وَعُذَيْقُهَا الْمُرَجَّبُ مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ يَا مَعْشَرَ قُرَيْشٍ فَكَثُرَ اللَّغَطُ وَخَشِيتُ الِاخْتِلَافَ فَقُلْتُ ابْسُطْ يَدَكَ يَا أَبَا بَكْرٍ فَبَسَطَهَا فَبَايَعْتُهُ وَبَايَعَهُ الْمُهَاجِرُونَ وَالْأَنْصَارُ وَنَزَوْنَا عَلَى سَعْدٍ فقَالَ قَائِلٌ قَتَلْتُمْ سَعْدًا فَقُلْتُ قَتَلَ اللَّهُ سَعْدًا فَلَمْ نَجِدْ شَيْئًا هُوَ أَفْضَلَ مِنْ مُبَايَعَةِ أَبِي بَكْرٍ خَشِيتُ إِنْ فَارَقْنَا الْقَوْمَ أَنْ يُحْدِثُوا بَعْدَنَا بَيْعَةً فَإِمَّا أَنْ نُبَايِعَهُمْ عَلَى مَا لَا نَرْضَى وَإِمَّا أَنْ نُخَالِفَهُمْ فَيَكُونُ فَسَادًا وَاخْتِلَافًا فَبَايَعْنَا أَبَا بَكْرٍ جَمِيعًا وَرَضِينَا بِهِ

I used to recite to ‘AbdurRahman bin ‘Awf, and he found me waiting for him. That was in Mina during the last Hajj performed by ʿUmar bin al-Khattab ؓ Abdur-Rahman bin ʿAwf said: A man came to ʿUmar bin al-Khattab and said: So and so is saying: If ʿUmar ؓ dies, I will swear allegiance to So and so. ʼUmar ؓ said: I will stand before the people today and warn them against these people who want to deprive them of their rights, ʿAbdur-Rahman said: I said: O Ameer al-Muʿmineen, do not do that, for the Hajj season brings together the riffraff and rabble among the people, and most of the people who gather around and listen to you will be of that type. Is you stand before the people, I am afraid that you will say something that they will spread and not understand it properly or interpret it properly. Rather wait until you come to Madinah, for it is the land of Hijrah and the Sunnah, and you will meet the most knowledgeable and noble people there, and you can say what you want to say with confidence; they wilt understand what you say and will interpret it correctly, ʿUmar ؓ said: If I reach Madinah safe and sound, I shall certainly talk to the people there in the first speech I deliver. When we came to Madinah at the end of Dhul-I-Iijah, it was a Friday. I set out early, ‘Umar did not care at what time he went out, because he did not pay attention to heat and cold and so on. I found Saʿeed bin Zaid at the right-hand corner of the minbar, he had got there before me. I sat down next to him, with my knee touching his knee, and it was not long before ʿUmar ؓ came. When I saw him, I said: He will certainly speak today on this minbar and say something that no one ever heard before. Saʿeed bin Zaid objected to that and said: What do you think he will say that no one said before? ʿUmar ؓ sat on the minbar, and when the muʿdhdhin fell silent, he stood up and praised and glorified Allah as He deserves, then he said: To proceed o people, I am going to tell you something that it has been decreed I should say. I do not know, perhaps it may signal my death. So whoever understands it and remembers it, let him narrate it to others wherever his mount takes him; whoever does not understand il, it is not permissible for him to tell lies about me. Allah, may He be blessed and exalted, sent Muhammad ﷺ with the truth and revealed the Book to him; among the things that were revealed to him was the verse of stoning [adulterers). We read it and understood it; the Messenger of Allah ﷺ stoned [adulterers] and we stoned adulterers] after him. But I fear that with the passage of time, some people will say: We do not find the verse of stoning in the Book of Allah, thus they will go astray by forsaking an obligation that Allah revealed. Stoning is the due punishment in the Book of Allah for those who commit zina, both men and women, if they have been married and if proof is established, or there is a pregnancy or a confession, And we used to recite: Do not claim to be the offspring of anyone other than your fathers, as it is disbelief (or ingratitude) on your part to claim to be the offspring of anyone other than your fathers, Verily the Messenger of Allah ﷺ said: ʿDo not praise me excessively as ʿEesa, the son of Maryam, was praised; rather I am the slave of Allah, so say, the slave of Allah and His Messenger.ʿ I have heard that some among you are saying. If ʿUmar ؓ dies, I shall swear allegiance to So and so. No man should deceive himself by saying that the oath of allegiance to Abu Bakr was given suddenly and it was is successful. There is no doubt that this is the case, but Allah, may He be glorified and exalted, saved the to 2 people from its bad consequences and there is no one among you today who has the qualities of Abu Bakr ؓ What happened to us when the Messenger of Allah ﷺ died was that ‘Ali, az-Zubair and those who were with them stayed behind in the house of Fatimah, the daughter of the Messenger of Allah ﷺ, and all the Ansar stayed behind and gathered in Saqeefat Banu Saʿidah, whilst the Muhajireen gathered around Abu Bakr ؓ I said to him; O Abu Bakr, let us go to our brothers, the Ansar. So we set out, looking for them, then we were met by two righteous men who told us what the people had done, and said: where are you going, O Muhajireen? I said: We are looking for these brothers of ours, the Ansar, They said. You should not go near them; do whatever you have already decided, O Muhajireen. I said: By Allah, we will go to them. So we carried on until we came to them in Saqeefat Banu Saʿidah, where we found them gathered and among them was a man wrapped up [in a garment. I said: Who is this? They said: Saʿd bin ʿUbadah. ! said: What is the matter with him? They said: He is sick. After we sat down, their spokesman stood up and praised and glorified Allah, may He glorified and exalted, as He deserves, then he said: To proceed. We are the supporters (Ansar) of Allah and the majority of the Muslim army. You, O Muhajireen, are a small group among us. Some of you came to us, wanting to deny who we are and prevent us from attaining a position of authority. When he fell silent, I wanted to present a speech that I had prepared and that I liked in front of Abu Bakr ؓ I used to avoid provoking him and he was more forbearing and more dignified than me. But Abu Bakr ؓ said: Wait a while. I did not like to make him angry, and he was more knowledgeable and more dignified than me. By Allah, he did not omit any word that I liked in the speech I had prepared but he said something like it or better, speaking spontaneously, until he finished speaking. Then he said: To proceed. Whatever you have mentioned about your achievements and virtues, is correct. The Arabs would not acknowledge the leadership of anyone except someone from this tribe of Quraish, for they are the best of the Arabs in lineage and location. I am pleased to suggest to you one of these two men, whichever of them you want. Then he took hold of my hand and the hand of Abu ʿUbaidah bin al-Jarrah, and I disliked nothing of what he had said apart from this, for by Allah, I would rather have my neck struck for no sin on my part than to become the leader of people among whom was Abu Bakr ؓ unless my own self suggested something at the time of death. One of the Ansar said: I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree [i.e., a noble]. [I suggest] a ruler from among us and a ruler from among you, O Quraish. - I the narrator said to Malik; What does ‘I am the post on which the cainc! with a skin disease scratches itself and I am like a high class palm treeʿ mean? He said:It is as if he is saying, I am the smart one who has the answer. - Then there was a great deal of clamour and raised voices, to such an extent that I feared there would be a conflict, so I said: Hold out your hand, O Abu Bakr. So he held out his hand and I swore allegiance to him, and the Muhajireen swore allegiance to him, then the Ansar swore allegiance to him. Thus we surrounded Saʿd bin ‘Ubadah. One of them said: You have killed Saʿd i said: May Allah kill Sa’d! And ʿUmar ؓ said: By Allah, we never encountered any problem greater than the swearing of allegiance to Abu Bakr ؓ . We were afraid that if we left the people without having sworn allegiance to anyone, they might swear allegiance after we were gone, so we would either follow in their footsteps and swear allegiance to someone we were not pleased with, or we would disagree with them and that would cause trouble. If anyone swears allegiance to a leader without consulting the Muslims, there is no allegiance for him and no allegiance to the one who swore allegiance to him, lest both of them be killed. Malik said: Ibn Shihab told me, from ʿUrwah bin az-Zubair, that the men whom they met were ʿUwaim bin Saʿidah and Maʿn bin ʿAdiyy. Ibn Shihab said. Saʿeed bin al-Musayyab told me that the one who said, I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree, was al-lubab bin al-Mundhir. (Using translation from Aḥmad 391)

أَنَّهُ كَانَ يُقْرِئُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ قَالَ فَلَمْ أَرَ رَجُلًا يَجِدُ مِنَ الْأَقْشَعْرِيرَةِ مَا يَجِدُ عَبْدُ الرَّحْمَنِ عِنْدَ الْقِرَاءَةِ قَالَ ابْنُ عَبَّاسٍ فَجِئْتُ أَلْتَمِسُ عَبْدَ الرَّحْمَنِ يَوْمًا فَلَمْ أَجِدْهُ فَانْتَظَرْتُهُ فِي بَيْتِهِ حَتَّى رَجَعَ مِنْ عِنْدِ عُمَرَ فَلَمَّا رَجَعَ قَالَ لِي لَوْ رَأَيْتَ رَجُلًا آنِفًا قَالَ لِعُمَرَ كَذَا وَكَذَا وَهُوَ يَوْمَئِذٍ بِمِنًى فِي آخِرِ حَجَّةٍ حَجَّهَا عُمَرُ بْنُ الْخَطَّابِ فَذَكَرَ عَبْدُ الرَّحْمَنِ لِابْنِ عَبَّاسٍ أَنَّ رَجُلًا أَتَى إِلَى عُمَرَ فَأَخْبَرَهُ أَنَّ رَجُلًا قَالَ وَاللَّهِ لَوْ مَاتَ عُمَرُ لَقَدْ بَايَعْتُ فُلَانًا قَالَ عُمَرُ حِينَ بَلَغَهُ ذَلِكَ إِنِّي لَقَائِمٌ إِنْ شَاءَ اللَّهُ الْعَشِيَّةَ فِي النَّاسِ فَمُحَذِّرُهُمْ هَؤُلَاءِ الَّذِينَ يَغْتَصِبُونَ الْأُمَّةَ أَمَرَهُمْ فقَالَ عَبْدُ الرَّحْمَنِ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَفْعَلْ ذَلِكَ يَوْمَكَ هَذَا فَإِنَّ الْمَوْسِمَ يَجْمَعُ رَعَاعَ النَّاسِ وَغَوْغَاءَهُمْ وَإِنَّهُمْ هُمُ الَّذِينَ يَغْلِبُونَ عَلَى مَجْلِسِكَ فَأَخْشَى إِنْ قُلْتَ فِيهِمُ الْيَوْمَ مَقَالًا أَنْ يَطِيرُوا بِهَا وَلَا يَعُوهَا وَلَا يَضَعُوهَا عَلَى مَوَاضِعِهَا أَمْهِلْ حَتَّى تَقْدَمَ الْمَدِينَةَ فَإِنَّهَا دَارُ الْهِجْرَةِ وَالسُّنَّةِ وَتَخْلُصَ لِعُلَمَاءِ النَّاسِ وَأَشْرَافِهِمْ فَتَقُولُ مَا قُلْتَ مُتَمَكِّنًا فَيَعُوا مَقَالَتَكَ وَيَضَعُوهَا عَلَى مَوَاضِعِهَا قَالَ عُمَرُ وَاللَّهِ لَئِنْ قَدِمْتُ الْمَدِينَةَ صَالِحًا لَأُكَلِّمَنَّ بِهَا النَّاسَ فِي أَوَّلِ مَقَامٍ أَقُومُهُ قَالَ ابْنُ عَبَّاسٍ فَلَمَّا قَدِمْنَا الْمَدِينَةَ فِي عَقِبِ ذِي الْحِجَّةِ وَجَاءَ يَوْمُ الْجُمُعَةِ هَجَّرْتُ صَكَّةَ الْأَعْمَى لِمَا أَخْبَرَنِي عَبْدُ الرَّحْمَنِ فَوَجَدْتُ سَعِيدَ بْنَ زَيْدٍ قَدْ سَبَقَنِي بِالتَّهْجِيرِ فَجَلَسَ إِلَى رُكْنٍ جَانِبَ الْمِنْبَرِ الْأَيْمَنِ فَجَلَسْتُ إِلَى جَنْبِهِ تَمَسُّ رُكْبَتِي رُكْبَتَهُ فَلَمْ يَنْشَبْ عُمَرُ أَنْ خَرَجَ فَأَقْبَلَ يَؤُمُّ الْمِنْبَرَ فَقُلْتُ لِسَعِيدِ بْنِ زَيْدٍ وَعُمَرُ مُقْبِلٌ وَاللَّهِ لَيَقُولَنَّ أَمِيرُ الْمُؤْمِنِينَ عَلَى هَذَا الْمِنْبَرِ الْيَوْمَ مَقَالَةً لَمْ يَقُلْهَا أَحَدٌ قَبْلَهُ فَأَنْكَرَ ذَلِكَ سَعِيدُ بْنُ زَيْدٍ وَقَالَ مَا عَسَى أَنْ يَقُولَ مَا لَمْ يَقُلْهُ أَحَدٌ قَبْلَهُ؟ فَلَمَّا جَلَسَ عَلَى الْمِنْبَرِ أَذَّنَ الْمُؤَذِّنُ فَلَمَّا أَنْ سَكَتَ قَامَ عُمَرُ فَتَشَهَّدَ وَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنِّي قَائِلٌ لَكُمْ مَقَالَةً قَدْ قُدِّرَ لِي أَنْ أَقُولَهَا لَعَلَّهَا بَيْنَ يَدَيْ أَجْلِي فَمَنْ عَقَلَهَا وَوَعَاهَا فَلْيُحَدِّثْ بِهَا حَيْثُ انْتَهَتْ بِهِ رَاحِلَتُهُ وَمَنْ خَشِيَ أَنْ لَا يَعِيَهَا فَلَا أُحِلُّ لَهُ أَنْ يَكْذِبَ عَلَيَّ إِنَّ اللَّهَ جَلَّ وَعَلَا بَعَثَ مُحَمَّدًا ﷺ وَأَنْزَلَ عَلَيْهِ الْكِتَابَ فَكَانَ مِمَّا أُنْزِلَ عَلَيْهِ آيَةُ الرَّجْمِ فَقَرَأْنَاهَا وَعَقَلْنَاهَا وَوَعَيْنَاهَا وَرَجَمَ رَسُولُ اللَّهِ ﷺ وَرَجَمْنَا بَعْدَهُ وَأَخْشَى إِنْ طَالَ بِالنَّاسِ زَمَانٌ أَنْ يَقُولَ قَائِلٌ وَاللَّهِ مَا نَجِدُ آيَةَ الرَّجْمِ فِي كِتَابِ اللَّهِ فَيَتْرُكَ فَرِيضَةً أَنْزَلَهَا اللَّهُ وَإِنَّ الرَّجْمَ فِي كِتَابِ اللَّهِ حَقٌّ عَلَى مَنْ زَنَى إِذَا أُحْصِنَ مِنَ الرِّجَالِ وَالنِّسَاءِ إِذَا قَامَتِ الْبَيِّنَةُ أَوْ كَانَ الْحَبَلُ أَوِ الِاعْتِرَافُ ثُمَّ إِنَّا قَدْ كُنَّا نَقْرَأُ أَنْ «لَا تَرْغَبُوا عَنْ آبَائِكُمْ فَإِنَّ كُفْرًا بِكُمْ أَنْ تَرْغَبُوا عَنْ آبَائِكُمْ» ثُمَّ إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ «لَا تُطْرُونِي كَمَا أُطْرِيَ ابْنُ مَرْيَمَ فَإِنَّمَا أَنَا عَبْدٌ فَقُولُوا عَبْدُ اللَّهِ وَرَسُولُهُ» ثُمَّ إِنَّهُ بَلَغَنِي أَنَّ فُلَانًا مِنْكُمْ يَقُولُ وَاللَّهِ لَوْ قَدْ مَاتَ عُمَرُ لَقَدْ بَايَعْتُ فُلَانًا فَلَا يَغُرَّنَّ امْرَأً أَنْ يَقُولَ إِنْ بَيْعَةَ أَبِي بَكْرٍ كَانَتْ فَلْتَةً فَتَمَّتْ فَإِنَّهَا قَدْ كَانَتْ كَذَلِكَ إِلَّا أَنَّ اللَّهَ وَقَى شَرَّهَا وَلَيْسَ فِيكُمْ مَنْ تُقْطَعُ إِلَيْهِ الْأَعْنَاقُ مِثْلَ أَبِي بَكْرٍ وَإِنَّهُ كَانَ مِنْ خَيْرِنَا حِينَ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَإِنَّ عَلِيًّا وَالزُّبَيْرَ وَمَنْ مَعَهُمَا تَخَلَّفُوا عَنَّا وَتَخَلَّفَتِ الْأَنْصَارُ عَنَّا بِأَسْرِهَا وَاجْتَمَعُوا فِي سَقِيفَةِ بَنِي سَاعِدَةَ وَاجْتَمَعَ الْمُهَاجِرُونَ إِلَى أَبِي بَكْرٍ فَبَيْنَا نَحْنُ فِي مَنْزِلِ رَسُولِ اللَّهِ ﷺ إِذْ رَجُلٌ يُنَادِي مِنْ وَرَاءِ الْجِدَارِ اخْرُجْ إِلَيَّ يَا ابْنَ الْخَطَّابِ فَقُلْتُ إِلَيْكَ عَنِّي فَإِنَّا مَشَاغِيلُ عَنْكَ فقَالَ إِنَّهُ قَدْ حَدَثَ أَمْرٌ لَا بُدَّ مِنْكَ فِيهِ إِنَّ الْأَنْصَارَ قَدِ اجْتَمَعُوا فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَأَدْرِكُوهُمْ قَبْلَ أَنْ يُحْدِثُوا أَمْرًا فَيَكُونُ بَيْنَكُمْ وَبَيْنَهُمْ فِيهِ حَرْبٌ فَقُلْتُ لِأَبِي بَكْرٍ انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا هَؤُلَاءِ مِنَ الْأَنْصَارِ فَانْطَلَقْنَا نَؤُمُّهُمْ فَلَقِيَنَا أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ فَأَخَذَ أَبُو بَكْرٍ بِيَدِهِ فَمَشَى بَيْنِي وَبَيْنَهُ حَتَّى إِذَا دَنَوْنَا مِنْهُمْ لَقِينَا رَجُلَانِ صَالِحَانِ فَذَكَرَا الَّذِي صَنَعَ الْقَوْمُ وَ قَالَا أَيْنَ تُرِيدُونَ يَا مَعْشَرَ الْمُهَاجِرِينَ؟ فَقُلْتُ نُرِيدُ إِخْوَانَنَا مِنْ هَؤُلَاءِ الْأَنْصَارِ قَالَا لَا عَلَيْكُمْ أَنْ لَا تَقْرَبُوهُمْ يَا مَعْشَرَ الْمُهَاجِرِينَ اقْضُوا أَمَرَكُمْ فَقُلْتُ وَاللَّهِ لَنَأْتِيَنَّهُمْ فَانْطَلَقْنَا حَتَّى أَتَيْنَاهُمْ فَإِذَا هُمْ فِي سَقِيفَةِ بَنِي سَاعِدَةَ فَإِذَا بَيْنَ أَظْهُرِهِمْ رَجُلٌ مُزَّمِّلٌ فَقُلْتُ مَنْ هَذَا؟ قَالُوا سَعْدُ بْنُ عُبَادَةَ قُلْتُ فَمَا لَهُ؟ قَالُوا هُوَ وَجِعٌ فَلَمَّا جَلَسْنَا تَكَلَّمَ خَطِيبُ الْأَنْصَارِ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ فَنَحْنُ أَنْصَارُ اللَّهِ وَكَتِيبَةُ الْإِسْلَامِ وَأَنْتُمْ يَا مَعْشَرَ الْمُهَاجِرِينَ رَهْطٌ مِنَّا وَقَدْ دَفَّتْ دَافَّةٌ مِنْ قَوْمِكُمْ قَالَ عُمَرُ وَإِذَا هُمْ يُرِيدُونَ أَنْ يَخْتَزِلُونَا مِنْ أَصْلِنَا وَيَحُطُّوا بِنَا قَالَ فَلَمَّا قَضَى مَقَالَتَهُ أَرَدْتُ أَنْ أَتَكَلَّمَ وَكُنْتُ قَدْ زَوَّرْتُ مَقَالَةً أَعْجَبَتْنِي أُرِيدُ أَنْ أَقُومَ بِهَا بَيْنَ يَدَيْ أَبِي بَكْرٍ وَكُنْتُ أُدَارِي مِنْ أَبِي بَكْرٍ بَعْضَ الْحِدَّةِ فَلَمَّا أَرَدْتُ أَنْ أَتَكَلَّمَ قَالَ أَبُو بَكْرٍ عَلَى رِسْلِكَ فَكَرِهْتُ أَنْ أُغْضِبَهُ فَتَكَلَّمَ أَبُو بَكْرٍ وَهُوَ كَانَ أَحْلَمَ مِنِّي وَأَوْقَرَ وَاللَّهِ مَا تَرَكَ مِنْ كَلِمَةٍ أَعْجَبَتْنِي فِي تَزْوِيرِي إِلَّا تَكَلَّمَ بِمِثْلِهَا أَوْ أَفْضَلَ فِي بَدِيهَتِهِ حَتَّى سَكَتَ فَتَشَهَّدَ أَبُو بَكْرٍ وَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ أَيُّهَا الْأَنْصَارُ فَمَا ذَكَرْتُمْ فِيكُمْ مِنْ خَيْرٍ فَأَنْتُمْ أَهْلُهُ وَلَنْ تَعْرِفَ الْعَرَبُ هَذَا الْأَمْرَ إِلَّا لِهَذَا الْحَيِّ مِنْ قُرَيْشٍ هُمْ أَوْسَطُ الْعَرَبِ نَسَبًا وَدَارًا وَقَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ فَبَايِعُوا أَيُّهُمَا شِئْتُمْ فَأَخَذَ بِيَدِي وَبِيَدِ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ فَلَمْ أَكْرَهْ مِنْ مَقَالَتِهِ غَيْرَهَا كَانَ وَاللَّهِ أَنْ أُقَدَّمَ فَتُضْرَبَ عُنُقِي لَا يُقَرِّبُنِي ذَلِكَ إِلَى إِثْمٍ أَحَبَّ إِلَيَّ مِنْ أَنْ أُؤَمَّرَ عَلَى قَوْمٍ فِيهِمْ أَبُو بَكْرٍ إِلَّا أَنْ تَغَيَّرَ نَفْسِي عِنْدَ الْمَوْتِ فَلَمَّا قَضَى أَبُو بَكْرٍ مَقَالَتَهُ قَالَ قَائِلٌ مِنَ الْأَنْصَارِ أَنَا جُذَيْلُهَا الْمُحَكَّكُ وَعُذَيْقُهَا الْمُرَجَّبُ مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ يَا مَعْشَرَ قُرَيْشٍ قَالَ عُمَرُ فَكَثُرَ اللَّغَطُ وَارْتَفَعَتِ الْأَصْوَاتُ حَتَّى أَشْفَقْتُ الِاخْتِلَافَ قُلْتُ ابْسُطْ يَدَكَ يَا أَبَا بَكْرٍ فَبَسَطَ أَبُو بَكْرٍ يَدَهُ فَبَايَعَهُ وَبَايَعَهُ الْمُهَاجِرُونَ وَالْأَنْصَارُ وَنَزَوْنَا عَلَى سَعْدِ بْنِ عُبَادَةَ فقَالَ قَائِلٌ مِنَ الْأَنْصَارِ قَتَلْتُمْ سَعْدًا قَالَ عُمَرُ فَقُلْتُ وَأَنَا مُغْضَبٌ قَتَلَ اللَّهُ سَعْدًا فَإِنَّهُ صَاحِبُ فِتْنَةٍ وَشَرٍّ وَإِنَّا وَاللَّهِ مَا رَأَيْنَا فِيمَا حَضَرَ مِنْ أَمْرِنَا أَمْرٌ أَقْوَى مِنْ بَيْعَةِ أَبِي بَكْرٍ فَخَشِينَا إِنْ فَارَقْنَا الْقَوْمَ قَبْلَ أَنْ تَكُونَ بَيْعَةٌ أَنْ يُحْدِثُوا بَعْدَنَا بَيْعَةً فَإِمَّا أَنْ نُبَايِعَهُمْ عَلَى مَا لَا نَرْضَى وَإِمَّا أَنْ نُخَالِفَهُمْ فَيَكُونُ فَسَادًا فَلَا يَغْتَرَّنَّ امْرٌؤٌ أَنْ يَقُولَ إِنَّ بَيْعَةَ أَبِي بَكْرٍ كَانَتْ فَلْتَةً فَتَمَّتْ فَقَدْ كَانَتْ فَلْتَةً وَلَكِنَّ اللَّهَ وَقَى شَرَّهَا أَلَا وَإِنَّهُ لَيْسَ فِيكُمُ الْيَوْمَ مِثْلُ أَبِي بَكْرٍ قَالَ مَالِكٌ أَخْبَرَنِي الزُّهْرِيُّ أَنَّ عُرْوَةَ بْنَ الزُّبَيْرِ أَخْبَرَهُ أَنَّ الرَّجُلَيْنِ الْأَنْصَارِيَّيْنِ اللَّذَيْنِ لَقِيَا الْمُهَاجِرِينَ هُمَا عُوَيْمُ بْنُ سَاعِدَةَ وَمَعْنُ بْنُ عَدِيٍّ وَزَعَمَ مَالِكٌ أَنَّ الزُّهْرِيَّ سَمِعَ سَعِيدَ بْنَ الْمُسَيِّبِ يَزْعُمُ أَنَّ الَّذِي قَالَ يَوْمَئِذٍ «أَنَا جُذَيْلُهَا الْمُحَكَّكُ» رَجُلٌ مِنْ بَنِي سَلِمَةَ يُقَالُ لَهُ حُبَابُ بْنُ الْمُنْذِرِ

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. (Using translation from Bukhārī 3700)

أَنْ تَكُونَا حَمَّلْتُمَا الْأَرْضَ مَا لَا تُطِيقُ؟ » قَالَا حَمَّلْنَاهَا أَمْرًا هِيَ لَهُ مُطِيقَةٌ وَمَا فِيهَا كَثِيرُ فَضْلٍ فَقَالَ «انْظُرَا أَنْ لَا تَكُونَا حَمَّلْتُمَا الْأَرْضَ مَا لَا تُطِيقُ؟ » فَقَالَا لَا فَقَالَ «لَئِنْ سَلَّمَنِي اللَّهُ لَأَدَعَنَّ أَرَامِلَ أَهْلِ الْعِرَاقِ لَا يَحْتَجْنَ إِلَى أَحَدٍ بَعْدِي قَالَ فَمَا أَتَتْ عَلَيْهِ إِلَى رَابِعَةٌ حَتَّى أُصِيبَ قَالَ عَمْرُو بْنُ مَيْمُونٍ وَإِنِّي لَقَائِمٌ مَا بَيْنِي وَبَيْنَهُ إِلَّا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ غَدَاةَ أُصِيبَ وَكَانَ إِذَا مَرَّ بَيْنَ الصَّفَّيْنِ قَامَ بَيْنَهُمَا فَإِذَا رَأَى خَلَلًا قَالَ اسْتَوُوا حَتَّى إِذَا لَمْ يَرَ فِيهِمْ خَلَلًا تَقَدَّمَ فَكَبَّرَ قَالَ رُبَّمَا قَرَأَ سُورَةَ يُوسُفَ أَوِ النَّحْلِ فِي الرَّكْعَةِ الْأُولَى حَتَّى يَجْتَمِعَ النَّاسُ قَالَ فَمَا كَانَ إِلَّا أَنْ كَبَّرَ فَسَمِعْتُهُ يَقُولُ قَتَلَنِي الْكَلْبُ أَوْ أَكَلَنِي الْكَلْبُ حِينَ طَعَنَهُ وَطَارَ الْعِلْجُ بِسِكِّينٍ ذِي طَرَفَيْنِ لَا يَمُرُّ عَلَى أَحَدٍ يَمِينًا وَشِمَالًا إِلَّا طَعَنَهُ حَتَّى طَعَنَ ثَلَاثَةَ عَشَرَ رَجُلًا فَمَاتَ مِنْهُمْ تِسْعَةٌ فَلَمَّا رَأَى ذَلِكَ رَجُلٌ مِنَ الْمُسْلِمِينَ طَرَحَ عَلَيْهِ بُرْنُسًا فَلَمَّا ظَنَّ الْعِلْجُ أَنَّهُ مَأْخُوذٌ نَحَرَ نَفْسَهُ وَأَخَذَ عُمَرُ بِيَدِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ فَقَدَّمَهُ فَأَمَّا مَنْ يَلِي عُمَرَ فَقَدْ رَأَى الَّذِي رَأَيْتُ وَأَمَّا نَوَاحِي الْمَسْجِدِ فَإِنَّهُمْ لَا يَدْرُونَ مَا الْأَمْرُ غَيْرَ أَنَّهُمْ فَقَدُوا صَوْتَ عُمَرَ وَهُمْ يَقُولُونَ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ فَصَلَّى عَبْدُ الرَّحْمَنِ بِالنَّاسِ صَلَاةً خَفِيفَةً فَلَمَّا انْصَرَفُوا قَالَ يَا ابْنَ عَبَّاسٍ انْظُرْ مَنْ قَتَلَنِي؟ فَجَالَ سَاعَةً ثُمَّ قَالَ غُلَامُ الْمُغِيرَةِ بْنِ شُعْبَةَ فَقَالَ قَاتَلَهُ اللَّهُ لَقَدْ كُنْتُ أَمَرْتُهُ بِمَعْرُوفٍ ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْ مَنِيَّتِي بِيَدِ رَجُلٍ يَدَّعِي الْإِسْلَامَ كُنْتَ أَنْتَ وَأَبُوكَ تُحِبَّانِ أَنْ يَكْثُرَ الْعُلُوجُ بِالْمَدِينَةِ وَكَانَ الْعَبَّاسُ أَكْثَرَهُمْ رَقِيقًا فَاحْتُمِلَ إِلَى بَيْتِهِ فَكَأَنَّ النَّاسَ لَمْ تُصِبْهُمْ مُصِيبَةٌ قَبْلُ يَوْمَئِذٍ فَقَائِلٌ يَقُولُ نَخَافُ عَلَيْهِ وَقَائِلٌ يَقُولُ لَا بَأْسَ فَأُتِيَ بِنَبِيذٍ فَشَرِبَ مِنْهُ فَخَرَجَ مِنْ جُرْحِهِ ثُمَّ أُتِيَ بِلَبَنٍ فَشَرِبَ مِنْهُ فَخَرَجَ مِنْ جُرْحِهِ فَعَرَفُوا أَنَّهُ مَيِّتٌ وَوَلَجْنَا عَلَيْهِ وَجَاءَ النَّاسُ يُثْنُونَ عَلَيْهِ وَجَاءَ رَجُلٌ شَابٌّ فَقَالَ أَبْشِرْ يَا أَمِيرَ الْمُؤْمِنِينَ بِبُشْرَى اللَّهِ قَدْ كَانَ لَكَ مِنْ صُحْبَةِ رَسُولِ اللَّهِ ﷺ وَقِدَمِ الْإِسْلَامِ مَا قَدْ عَمِلْتَ ثُمَّ اسْتُخْلِفْتَ فَعَدَلْتَ ثُمَّ شَهَادَةٌ قَالَ يَا ابْنَ أَخِي وَدِدْتُ أَنَّ ذَلِكَ كَفَافٌ لَا عَلَيَّ وَلَا لِي فَلَمَّا أَدْبَرَ الرَّجُلُ إِذَا إِزَارُهُ يَمَسُّ الْأَرْضَ فَقَالَ رُدُّوا عَلَيَّ الْغُلَامَ فَقَالَ يَا ابْنَ أَخِي ارْفَعْ ثَوْبَكَ فَإِنَّهُ أَنْقَى لِثَوْبِكَ وَأَتْقَى لِرَبِّكَ يَا عَبْدَ اللَّهِ انْظُرْ مَا عَلَيَّ مِنَ الدَّيْنِ فَحَسَبُوهُ فَوَجَدُوهُ سِتَّةً وَثَمَانِينَ أَلْفًا فَقَالَ إِنْ وَفَّى مَالُ آلِ عُمَرَ فَأَدِّهِ مِنْ أَمْوَالِهِمْ وَإِلَّا فَسَلْ فِي بَنِي عَدِيِّ بْنِ كَعْبٍ فَإِنْ لَمْ يَفِ بِأَمْوَالِهِمْ فَسَلْ فِي قُرَيْشٍ وَلَا تَعْدُهُمْ إِلَى غَيْرِهِمْ اذْهَبْ إِلَى أُمِّ الْمُؤْمِنِينَ عَائِشَةَ فَقُلْ لَهَا يَقْرَأُ عَلَيْكِ عُمَرُ بْنُ الْخَطَّابِ السَّلَامَ وَلَا تَقُلْ أَمِيرَ الْمُؤْمِنِينَ فَإِنِّي لَسْتُ لِلْمُؤْمِنِينَ بِأَمِيرٍ فَقُلْ يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ فَسَلَّمَ عَبْدُ اللَّهِ ثُمَّ اسْتَأْذَنَ فَوَجَدَهَا تَبْكِي فَقَالَ لَهَا يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ فَقَالَتْ وَاللَّهِ كُنْتُ أَرَدْتُهُ لِنَفْسِي وَلَأُوثِرَنَّهُ الْيَوْمَ عَلَى نَفْسِي فَجَاءَ فَلَمَّا أَقْبَلَ قِيلَ هَذَا عَبْدُ اللَّهِ قَدْ جَاءَ فَقَالَ ارْفَعَانِي فَأَسْنَدَهُ إِلَيْهِ رَجُلٌ فَقَالَ مَا قَالَتْ؟ قَالَ الَّذِي تُحِبُّ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَذِنَتْ لَكَ قَالَ الْحَمْدُ لِلَّهِ مَا كَانَ شَيْءٌ أَهَمَّ إِلَيَّ مِنْ ذَلِكَ الْمَضْطَجِعِ فَإِذَا أَنَا قُبِضْتُ فَسَلِّمْ وَقُلْ يَسْتَأْذِنُ عُمَرُ بْنُ الْخَطَّابِ فَإِنْ أَذِنَتْ لِي فَأَدْخِلُونِي وَإِنْ رَدَّتْنِي فَرُدُّونِي إِلَى مَقَابِرِ الْمُسْلِمِينَ ثُمَّ جَاءَتْ أُمُّ الْمُؤْمِنِينَ حَفْصَةُ وَالنِّسَاءُ يَسْتُرْنَهَا فَلَمَّا رَأَيْنَاهَا قُمْنَا فَمَكَثَتْ عِنْدَهُ سَاعَةً ثُمَّ اسْتَأْذَنَ الرِّجَالُ فَوَلِجَتْ دَاخِلًا ثُمَّ سَمِعْنَا بُكَاءَهَا مِنَ الدَّاخِلِ فَقِيلَ لَهُ أَوْصِ يَا أَمِيرَ الْمُؤْمِنِينَ اسْتَخْلِفْ قَالَ » مَا أَرَى أَحَدًا أَحَقَّ بِهَذَا الْأَمْرِ مِنْ هَؤُلَاءِ النَّفَرِ الَّذِينَ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَنْهُمْ رَاضٍ فَسَمَّى عَلِيًّا وَطَلْحَةَ وَعُثْمَانَ وَالزُّبَيْرَ وَعَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَسَعْدًا ؓ قَالَ وَلْيَشْهَدْ عَبْدُ اللَّهِ بْنُ عُمَرَ وَلَيْسَ لَهُ مِنَ الْأَمْرِ شَيْءٌ كَهَيْئَةِ التَّعْزِيَةِ لَهُ فَإِنْ أَصَابَ الْأَمْرَ سَعْدٌ فَهُوَ ذَلِكَ وَإِلَّا فَلْيَسْتَعِنْ بِهِ أَيُّكُمْ مَا أُمِّرَ فَإِنِّي لَمْ أَعْزِلْهُ مِنْ عَجْزٍ وَلَا خِيَانَةٍ ثُمَّ قَالَ أُوصِي الْخَلِيفَةَ بَعْدِي بِتَقْوَى اللَّهِ وَأُوصِيهِ بِالْمُهَاجِرِينَ الْأَوَّلِينَ أَنْ يَعْلَمَ لَهُمْ فَيْئَهُمْ وَيَحْفَظَ لَهُمْ حُرْمَتَهُمْ وَأُوصِيهِ بِالْأَنْصَارِ خَيْرًا الَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ أَنْ يُقْبَلَ مِنْ مُحْسِنِهِمْ وَيُعْفَى عَنْ مُسِيئِهِمْ وَأُوصِيهِ بِأَهْلِ الْأَمْصَارِ خَيْرًا فَإِنَّهُمْ رِدْءُ الْإِسْلَامِ وَجُبَاةُ الْمَالِ وَغَيْظُ الْعَدُوِّ وَأَنْ لَا يُؤْخَذَ مِنْهُمْ إِلَّا فَضْلُهُمْ عَنْ رِضًا وَأُوصِيهِ بِالْأَعْرَابِ خَيْرًا إِنَّهُمْ أَصْلُ الْعَرَبِ وَمَادَّةُ الْإِسْلَامِ أَنْ يُؤْخَذَ مِنْهُمْ مِنْ حَوَاشِي أَمْوَالِهِمْ فَيُرَدَّ فِي فُقَرَائِهِمْ وَأُوصِيهِ بِذِمَّةِ اللَّهِ وَذِمَّةِ رَسُولِهِ ﷺ أَنْ يُوَفَّى لَهُمْ بِعَهْدِهِمْ وَأَنْ يُقَاتَلَ مِنْ وَرَائِهِمْ وَأَنْ لَا يُكَلَّفُوا إِلَّا طَاقَتُهُمْ فَلَمَّا تُوُفِّيَ رِضْوَانُ اللَّهِ عَلَيْهِ خَرَجْنَا بِهِ نَمْشِي فَسَلَّمَ عَبْدُ اللَّهِ بْنُ عُمَرَ فَقَالَ يَسْتَأْذِنُ عُمَرُ فَقَالَتْ أَدْخِلُوهُ فَأُدْخِلَ فَوُضِعَ هُنَاكَ مَعَ صَاحِبَيْهِ فَلَمَّا فُرِغَ مِنْ دَفْنِهِ وَرَجَعُوا اجْتَمَعَ هَؤُلَاءِ الرَّهْطُ فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ اجْعَلُوا أَمْرَكُمْ إِلَى ثَلَاثَةٍ مِنْكُمْ فَقَالَ الزُّبَيْرُ قَدْ جَعَلْتُ أَمْرِي إِلَى عَلِيٍّ وَقَالَ سَعْدٌ قَدْ جَعَلْتُ أَمْرِي إِلَى عَبْدِ الرَّحْمَنِ وَقَالَ طَلْحَةُ قَدْ جَعَلْتُ أَمْرِي إِلَى عُثْمَانَ فَجَاءَ هَؤُلَاءِ الثَّلَاثَةُ عَلِيٌّ وَعُثْمَانُ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ فَقَالَ عَبْدُ الرَّحْمَنِ لِلْآخَرَيْنِ أَيُّكُمَا يَتَبَرَّأُ مِنْ هَذَا الْأَمْرِ وَيَجْعَلُهُ إِلَيْهِ وَاللَّهُ عَلَيْهِ وَالْإِسْلَامُ لَيَنْظُرَنَّ أَفْضَلَهُمْ فِي نَفْسِهِ وَلَيَحْرِصَنَّ عَلَى صَلَاحِ الْأُمَّةِ قَالَ فَأَسْكَتَ الشَّيْخَانِ عَلِيٌّ وَعُثْمَانُ فَقَالَ عَبْدُ الرَّحْمَنِ اجْعَلُوهُ إِلَيَّ وَاللَّهُ عَلَيَّ أَنْ لَا آلُوَ عَنْ أَفْضَلِكُمْ قَالَا نَعَمْ فَجَاءَ بِعَلِيٍّ فَقَالَ لَكَ مِنَ الْقِدَمِ وَالْإِسْلَامِ وَالْقَرَابَةِ مَا قَدْ عَلِمْتَ آللَّهُ عَلَيْكَ لَئِنْ أَمَّرْتُكَ لَتَعْدِلَنَّ وَلَئِنْ أَمَّرْتُ عَلَيْكَ لَتَسْمَعَنَّ وَلَتُطِيعَنَّ؟ ثُمَّ جَاءَ بِعُثْمَانَ فقَالَ لَهُ مِثْلَ ذَلِكَ فَلَمَّا أَخَذَ الْمِيثَاقَ قَالَ لِعُثْمَانَ ارْفَعْ يَدَكَ فَبَايَعَهُ ثُمَّ بَايَعَهُ عَلِيٌّ ثُمَّ وَلَجَ أَهْلُ الدَّارِ فَبَايَعُوهُ

سَمِعَ عُثْمَانُ أَنَّ وَفْدَ أَهْلَ مِصْرَ قَدْ أَقْبَلُوا فَاسْتَقْبَلَهُمْ فَلَمَّا سَمِعُوا بِهِ أَقْبَلُوا نَحْوَهُ إِلَى الْمَكَانِ الَّذِي هُوَ فِيهِ فَقَالُوا لَهُ ادْعُ الْمُصْحَفَ فَدَعَا بِالْمُصْحَفِ فَقَالَ لَهُ افْتَحِ السَّابِعَةَ قَالَ وَكَانُوا يُسَمُّونَ سُورَةَ يُونُسَ السَّابِعَةَ فَقَرَأَهَا حَتَّى أَتَى عَلَى هَذِهِ الْآيَةِ {قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ} قَالُوا لَهُ قِفْ أَرَأَيْتَ مَا حَمَيْتَ مِنَ الْحِمَى آللَّهُ أَذِنَ لَكَ بِهِ أَمْ عَلَى اللَّهِ تَفْتَرِي؟ فَقَالَ أَمْضِهِ نَزَلَتْ فِي كَذَا وَكَذَا وَأَمَّا الْحِمَى لِإِبِلِ الصَّدَقَةِ فَلَمَّا وَلَدَتْ زَادَتْ إِبِلُ الصَّدَقَةِ فَزِدْتُ فِي الْحِمَى لَمَّا زَادَ فِي إِبِلِ الصَّدَقَةِ أَمْضِهِ قَالُوا فَجَعَلُوا يَأْخُذُونَهُ بِآيَةٍ آيَةٍ فَيَقُولُ أَمْضِهِ نَزَلَتْ فِي كَذَا وَكَذَا فَقَالَ لَهُمْ مَا تُرِيدُونَ؟ قَالُوا مِيثَاقَكَ قَالَ فَكَتَبُوا عَلَيْهِ شَرْطًا فَأَخَذَ عَلَيْهِمْ أَنْ لَا يَشُقُّوا عَصًا وَلَا يُفَارِقُوا جَمَاعَةً مَا قَامَ لَهُمْ بِشَرْطِهِمْ وَقَالَ لَهُمْ مَا تُرِيدُونَ؟ قَالُوا نُرِيدُ أَنْ لَا يَأْخُذَ أَهْلُ الْمَدِينَةِ عَطَاءً قَالَ لَا إِنَّمَا هَذَا الْمَالُ لِمَنْ قَاتَلَ عَلَيْهِ وَلِهَؤُلَاءِ الشِّيُوخِ مِنْ أَصْحَابِ مُحَمَّدٍ ﷺ قَالَ فَرَضُوا وَأَقْبَلُوا مَعَهُ إِلَى الْمَدِينَةِ رَاضِينَ قَالَ فَقَامَ فَخَطَبَ فَقَالَ أَلَا مَنْ كَانَ لَهُ زَرْعٌ فَلْيَلْحَقْ بِزَرْعِهِ وَمَنْ كَانَ لَهُ ضَرْعٌ فَلْيَحْتَلِبْهُ أَلَا إِنَّهُ لَا مَالَ لَكُمْ عِنْدَنَا إِنَّمَا هَذَا الْمَالُ لِمَنْ قَاتَلَ عَلَيْهِ وَلِهَؤُلَاءِ الشِّيُوخِ مِنْ أَصْحَابِ مُحَمَّدٍ ﷺ قَالَ فَغَضِبَ النَّاسُ وَقَالُوا هَذَا مَكْرُ بَنِي أُمَيَّةَ قَالَ ثُمَّ رَجَعَ الْمِصْرِيُّونَ فَبَيْنَمَا هُمْ فِي الطَّرِيقِ إِذَا هُمْ بِرَاكِبٍ يَتَعَرَّضُ لَهُمْ ثُمَّ يُفَارِقُهُمْ ثُمَّ يَرْجِعُ إِلَيْهِمْ ثُمَّ يُفَارِقُهُمْ وَيَسُبُّهُمْ قَالُوا مَا لَكَ إِنَّ لَكَ الْأَمَانَ مَا شَأْنُكَ؟ قَالَ أَنَا رَسُولُ أَمِيرِ الْمُؤْمِنِينَ إِلَى عَامِلِهِ بِمِصْرَ قَالَ فَفَتَّشُوهُ فَإِذَا هُمْ بِالْكِتَابِ عَلَى لِسَانِ عُثْمَانَ عَلَيْهِ خَاتَمُهُ إِلَى عَامِلِهِ بِمِصْرَ أَنْ يَصْلِبَهُمْ أَوْ يَقْتُلَهُمْ أَوْ يَقْطَعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ فَأَقْبَلُوا حَتَّى قَدِمُوا الْمَدِينَةَ فَأَتَوْا عَلِيًّا فَقَالُوا أَلَمْ تَرَ إِلَى عَدُوِّ اللَّهِ كَتَبَ فِينَا بِكَذَا وَكَذَا وَإِنَّ اللَّهَ قَدْ أَحَلَّ دَمَهُ قُمْ مَعَنَا إِلَيْهِ قَالَ وَاللَّهِ لَا أَقُومُ مَعَكُمْ قَالُوا فَلِمَ كَتَبْتَ إِلَيْنَا؟ قَالَ وَاللَّهِ مَا كَتَبْتُ إِلَيْكُمْ كِتَابًا قَطُّ فَنَظَرَ بَعْضُهُمْ إِلَى بَعْضٍ ثُمَّ قَالَ بَعْضُهُمْ إِلَى بَعْضٍ أَلِهَذَا تُقَاتِلُونَ؟ أَوْ لِهَذَا تَغْضَبُونَ فَانْطَلَقَ عَلِيٌّ فَخَرَجَ مِنَ الْمَدِينَةِ إِلَى قَرْيَةٍ وَانْطَلَقُوا حَتَّى دَخَلُوا عَلَى عُثْمَانَ فَقَالُوا كَتَبْتَ بِكَذَا وَكَذَا؟ فَقَالَ إِنَّمَا هُمَا اثْنَتَانِ أَنْ تُقِيمُوا عَلَيَّ رَجُلَيْنِ مِنَ الْمُسْلِمِينَ أَوْ يَمِينِي بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا اللَّهُ مَا كَتَبْتُ وَلَا أَمْلَيْتُ وَلَا عَلِمْتُ وَقَدْ تَعْلَمُونَ أَنَّ الْكِتَابَ يُكْتَبُ عَلَى لِسَانِ الرَّجُلِ وَقَدْ يُنْقَشُ الْخَاتَمُ عَلَى الْخَاتَمِ فَقَالُوا وَاللَّهِ أَحَلَّ اللَّهُ دَمَكَ وَنَقَضُوا الْعَهْدَ وَالْمِيثَاقَ فَحَاصَرُوهُ فَأَشْرَفَ عَلَيْهِمْ ذَاتَ يَوْمٍ فَقَالَ السَّلَامُ عَلَيْكُمْ فَمَا أَسْمَعُ أَحَدًا مِنَ النَّاسِ رَدَّ عَلَيْهِ السَّلَامَ إِلَّا أَنْ يَرُدَّ رَجُلٌ فِي نَفْسِهِ فَقَالَ أَنْشُدُكُمُ اللَّهَ هَلْ عَلِمْتُمْ أَنِّي اشْتَرَيْتُ رُومَةَ مِنْ مَالِي فَجَعَلْتُ رِشَائِي فِيهَا كَرِشَاءِ رَجُلٍ مِنَ الْمُسْلِمِينَ؟ قِيلَ نَعَمْ قَالَ فَعَلَامَ تَمْنَعُونِي أَنْ أَشْرَبَ مِنْهَا حَتَّى أُفْطِرَ عَلَى مَاءِ الْبَحْرِ؟ أَنْشُدُكُمُ اللَّهَ هَلْ عَلِمْتُمْ أَنِّي اشْتَرَيْتُ كَذَا وَكَذَا مِنَ الْأَرْضِ فَزِدْتُهُ فِي الْمَسْجِدِ؟ قِيلَ نَعَمْ قَالَ فَهَلْ عَلِمْتُمْ أَنَّ أَحَدًا مِنَ النَّاسِ مُنِعَ أَنْ يُصَلِّيَ فِيهِ قَبْلِي؟ أَنْشُدُكُمُ اللَّهَ هَلْ سَمِعْتُمْ نَبِيَّ اللَّهِ ﷺ يَذْكُرُ كَذَا وَكَذَا؟ أَشْيَاءَ فِي شَأْنِهِ عَدَّدَهَا قَالَ وَرَأَيْتُهُ أَشْرَفَ عَلَيْهِمْ مَرَّةً أُخْرَى فَوَعَظَهُمْ وَذَكَّرَهُمْ فَلَمْ تَأْخُذْ مِنْهُمُ الْمَوْعِظَةُ وَكَانَ النَّاسُ تَأْخُذُ مِنْهُمُ الْمَوْعِظَةُ فِي أَوَّلِ مَا يَسْمَعُونَهَا فَإِذَا أُعِيدَتْ عَلَيْهِمْ لَمْ تَأْخُذْ مِنْهُمْ فَقَالَ لِامْرَأَتِهِ افْتَحِي الْبَابَ وَوَضَعَ الْمُصْحَفَ بَيْنَ يَدَيْهِ وَذَلِكَ أَنَّهُ رَأَى مِنَ اللَّيْلِ أَنَّ نَبِيَّ اللَّهِ ﷺ يَقُولُ لَهُ «أَفْطِرْ عِنْدَنَا اللَّيْلَةَ» فَدَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ بَيْنِي وَبَيْنَكَ كِتَابُ اللَّهِ فَخَرَجَ وَتَرَكَهُ ثُمَّ دَخَلَ عَلَيْهِ آخَرُ فَقَالَ بَيْنِي وَبَيْنَكَ كِتَابُ اللَّهِ وَالْمُصْحَفُ بَيْنَ يَدَيْهِ قَالَ فَأَهْوَى لَهُ بِالسَّيْفِ فَاتَّقَاهُ بِيَدِهِ فَقَطَعَهَا فَلَا أَدْرِي أَقْطَعَهَا وَلَمْ يُبِنْهَا أَمْ أَبَانَهَا؟ قَالَ عُثْمَانُ أَمَا وَاللَّهِ إِنَّهَا لَأَوَّلُ كَفٍّ خَطَّتِ الْمُفَصَّلَ وَفِي غَيْرِ حَدِيثِ أَبِي سَعِيدٍ فَدَخَلَ عَلَيْهِ التُّجِيبِيُّ فَضَرَبَهُ مِشْقَصًا فَنَضَحَ الدَّمُ عَلَى هَذِهِ الْآيَةِ {فَسَيَكْفِيكَهُمُ اللَّهُ وَهُوَ السَّمِيعُ الْعَلِيمُ} قَالَ وَإِنَّهَا فِي الْمُصْحَفِ مَا حُكَّتْ قَالَ وَأَخَذَتْ بِنْتُ الْفُرَافِصَةِ فِي حَدِيثِ أَبِي سَعِيدٍ حُلِيَّهَا وَوَضَعَتْهُ فِي حِجْرِهَا وَذَلِكَ قَبْلَ أَنْ يُقْتَلَ فَلَمَّا قُتِلَ تَفَاجَّتْ عَلَيْهِ قَالَ بَعْضُهُمْ قَاتَلَهَا اللَّهُ مَا أَعْظَمَ عَجِيزَتَهَا فَعَلِمْتُ أَنَّ أَعْدَاءَ اللَّهِ لَمْ يُرِيدُوا إِلَّا الدُّنْيَا *

Abu Bakr bought a saddle from ‘Azib for thirteen dirhams, then Abu Bakr said to 'Azib. Tell al-Bara to carry it to my house. He said: No, not until you tell us what happened when the Messenger of Allah ﷺ went out and you were with him. Abu Bakr said: We started our journey at the beginning of the night and we hastened for one day and one night, until it was midday. I looked into the distance to see whether there was anywhere to seek shade, and I saw a rock, so I went to it and it had a little shade. I smoothed the ground for the Messenger of Allah ﷺ and spread a garment of camel hair for him, and said: Lie down and rest, O Messenger of Allah. So he lay down, and I went out to see if I could spot anyone looking for us. Then I saw a shepherd and I said: Who do you belong to, O boy? He said: To a man of Quraish. He mentioned his name and I recognised it. I said: Is there any milk in your sheep? He said: Yes | said: Will you milk some for me? He said: Yes. I told him to do that, so he caught a sheep, then I told him to brush the dust from its teat, then to brush the dust off his hands. I had a small vessel with me on the neck of which was a cloth. He milked a little bit of milk for me and I poured it into the vessel until it cooled down. Then I came to the Messenger of Allah ﷺ. When I reached him, he had already woken up. I said: Drink, O Messenger of Allah. He drank until I was pleased, then I said: Is it time to move on? So we moved on and the people were coming after us but none of them caught up with us except Suraqah bin Malik bin Ju'shum, who was riding a horse of his, I said: O Messenger of Allah, someone has caught up with us. He said: ʿDo not be afraid, for Allah is with us.ʿ When he got close to us, and there was no more between us and him then the length of a spear or two or three spears, I said: O Messenger of Allah, this pursuer has caught up with us, and I wept. He said: ʿWhy are you weeping?ʿ I said: I am not weeping for myself; rather I am weeping for you. The Messenger of Allah ﷺ prayed against him [the pursuer] and said: “O Allah, protect us from him by whatever means You will.” Then his horse's legs sank into the solid ground up to its belly, and he fell off it. He said: O Muhammad, I know that this is because of you; pray to Allah to save me from my predicament, and by Allah I shall divert away from you any one who is behind me of those who are seeking you. Here is my quiver, take one arrow. You are going to pass by some camels and sheep of mine in such and such a place, take whatever you need from thern. The Messenger of Allah ﷺ said: ʿI have no need of it.“ The Messenger of Allah ﷺ prayed for him and he was released, and he went back to his companions. The Messenger of Allah ﷺ and I continued on our way until we came to Madinah, where the people met him. They came out on the road and on the roofs, and a lot of servants and children crowded the road saying: Allahu Akbar, the Messenger of Allah ﷺ has come, Muhammad has come. The people disputed as to who he would stay with. The Messenger of Allah ﷺ said: ʿTonight I will stay with Banun-Najjar, the maternal uncles of 'Abdul-Muttalib, to honour them thereby.” The next morning, he went where he was instructed. Al-Bara' bin 'Azib said: The first of the Muhajireen to come to us was Mus'ab bin 'Umair, the brother of Banu 'Abdud-Dar. Then Ibn Umm Maktoom, the blind man and brother of Banu Fihr, came to us. Then 'Umar bin al-Khattab, came to us with twenty riders and we said: What happened to the Messenger of Allah ﷺ? He said: He is behind me. Then the Messenger of Allah ﷺ came and Abu Bakr was with him. Al-Bara said: the Messenger of Allah ﷺ did not come until I had read some soorahs from al-Mufassal [Al-Mufassal is that portion of the Qur'an which goes from Qaf to an-Nas]. Isra'eel said: al-Bara' was one of the Ansar from Banu Harithah. (Using translation from Aḥmad 3)

اشْتَرَى أَبُو بَكْرٍ ؓ مِنْ عَازِبٍ رَحْلًا بِثَلَاثَةَ عَشَرَ دِرْهَمًا فَقَالَ أَبُو بَكْرٍ لِعَازِبٍ مُرِ الْبَرَاءَ فَلْيَحْمِلْهُ إِلَى أَهْلِي فَقَالَ لَهُ عَازِبٌ لَا حَتَّى تُحَدِّثُنِي كَيْفَ صَنَعْتَ أَنْتَ وَرَسُولُ اللَّهِ ﷺ حِينَ خَرَجْتُمَا مِنْ مَكَّةَ وَالْمُشْرِكُونَ يَطْلُبُونَكُمْ؟ فَقَالَ ارْتَحَلْنَا مِنْ مَكَّةَ فَأَحْيَيْنَا لَيْلَتَنَا حَتَّى أَظْهَرْنَا وَقَامَ قَائِمُ الظَّهِيرَةِ فَرَمَيْتُ بِبَصَرِي هَلْ نَرَى ظِلًّا نَأْوِي إِلَيْهِ؟ فَإِذَا أَنَا بِصَخْرَةٍ فَانْتَهَيْتُ إِلَيْهَا فَإِذَا بَقِيَّةُ ظِلِّهَا فَسَوَّيْتُهُ ثُمَّ فَرَشْتُ لِرَسُولِ اللَّهِ ﷺ ثُمَّ قُلْتُ اضْطَجِعْ يَا رَسُولَ اللَّهِ فَاضْطَجَعَ ثُمَّ ذَهَبْتُ أَنْظُرُ هَلْ أَرَى مِنَ الطَّلَبِ أَحَدًا؟ فَإِذَا أَنَا بِرَاعِي غَنَمٍ يَسُوقُ غَنَمَهُ إِلَى الصَّخْرَةِ يُرِيدُ مِنْهَا مِثْلَ الَّذِي أُرِيدُ يَعْنِي الظِّلَّ فَسَأَلْتُهُ فَقُلْتُ لِمَنْ أَنْتَ يَا غُلَامُ؟ قَالَ الْغُلَامُ لِفُلَانِ رَجُلٍ مِنْ قُرَيْشٍ فَعَرَفْتُهُ فَقُلْتُ هَلْ فِي غَنَمِكَ مِنْ لَبَنٍ؟ قَالَ نَعَمْ قُلْتُ هَلْ أَنْتَ حَالِبٌ لِي؟ قَالَ نَعَمْ فَأَمَرْتُهُ فَاعْتَقَلَ شَاةً مِنْ غَنَمِهِ وَأَمَرْتُهُ أَنْ يَنْفُضَ ضَرْعَهَا مِنَ الْغُبَارِ ثُمَّ أَمَرْتُهُ أَنْ يَنْفُضَ كَفَّيْهِ فَقَالَ هَكَذَا وَضَرَبَ إِحْدَى يَدَيْهِ عَلَى الْأُخْرَى فَحَلَبَ لِي كُثْبَةً مِنْ لَبَنٍ وَقَدْ رَوَيْتُ مَعِي لِرَسُولِ اللَّهِ ﷺ إِدَاوَةً عَلَى فَمِهَا خِرْقَةٌ فَصَبَبْتُ عَلَى اللَّبَنِ حَتَّى بَرُدَ أَسْفَلُهُ فَانْتَهَيْتُ إِلَى رَسُولِ اللَّهِ ﷺ فَوَافَقْتُهُ قَدِ اسْتَيْقَظَ فَقُلْتُ اشْرَبْ يَا رَسُولَ اللَّهِ فَشَرِبَ فَقُلْتُ قَدْ آنَ الرَّحِيلُ يَا رَسُولَ اللَّهِ فَارْتَحَلْنَا وَالْقَوْمُ يَطْلُبُونَنَا فَلَمْ يُدْرِكْنَا أَحَدٌ مِنْهُمْ غَيْرُ سُرَاقَةِ بْنِ مَالِكِ بْنِ جُعْشُمٍ عَلَى فَرَسٍ لَهُ فَقُلْتُ هَذَا الطَّلَبُ قَدْ لَحِقَنَا يَا رَسُولَ اللَّهِ قَالَ فَبَكَيْتُ فَقَالَ «لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا» فَلَمَّا دَنَا مِنَّا وَكَانَ بَيْنَنَا وَبَيْنَهُ قِيدُ رُمْحَيْنِ أَوْ ثَلَاثٍ قُلْتُ هَذَا الطَّلَبُ يَا رَسُولَ اللَّهِ قَدْ لَحِقَنَا فَبَكَيْتُ قَالَ «مَا يُبْكِيكَ؟ » قُلْتُ أَمَا وَاللَّهِ مَا عَلَى نَفْسِي أَبْكِي وَلَكِنْ أَبْكِي عَلَيْكَ فَدَعَا عَلَيْهِ رَسُولُ اللَّهِ ﷺ فَقَالَ «اللَّهُمَّ اكْفِنَاهُ بِمَا شِئْتَ» قَالَ فَسَاخَتْ بِهِ فَرَسُهُ فِي الْأَرْضِ إِلَى بَطْنِهَا فَوَثَبَ عَنْهَا ثُمَّ قَالَ يَا مُحَمَّدُ قَدْ عَلِمْتُ أَنَّ هَذَا عَمَلُكَ فَادْعُ اللَّهَ أَنْ يُنَجِّينِي مِمَّا أَنَا فِيهِ فَوَاللَّهِ لَأُعَمِّيَنَّ عَلَى مَنْ وَرَائِي مِنَ الطَّلَبِ وَهَذِهِ كِنَانَتِي فَخُذْ مِنْهَا سَهْمًا فَإِنَّكَ سَتَمُرُّ عَلَى إِبِلِي وَغَنَمِي فِي مَكَانِ كَذَا وَكَذَا فَخُذْ مِنْهَا حَاجَتَكَ فَقَالَ رَسُولُ اللَّهِ ﷺ «لَا حَاجَةَ لَنَا فِي إِبِلِكَ» وَدَعَا لَهُ رَسُولُ اللَّهِ ﷺ فَانْطَلَقَ رَاجِعًا إِلَى أَصْحَابِهِ وَمَضَى رَسُولُ اللَّهِ ﷺ حَتَّى أَتَيْنَا الْمَدِينَةَ لَيْلًا فَتَنَازَعَهُ الْقَوْمُ أَيُّهُمْ يَنْزِلُ عَلَيْهِ رَسُولُ اللَّهِ ﷺ فَقَالَ رَسُولُ اللَّهِ ﷺ «إِنِّي أَنْزِلُ اللَّيْلَةَ عَلَى بَنِي النَّجَّارِ أَخْوَالِ عَبْدِ الْمُطَّلِبِ أُكْرِمُهُمْ بِذَلِكَ» فَخَرَجَ النَّاسُ حِينَ قَدِمْنَا الْمَدِينَةَ فِي الطُّرُقِ وَعَلَى الْبُيُوتِ مِنَ الْغِلْمَانِ وَالْخَدَمِ يَقُولُونَ جَاءَ مُحَمَّدٌ جَاءَ رَسُولُ اللَّهِ ﷺ فَلَمَّا أَصْبَحَ انْطَلَقَ فَنَزَلَ حَيْثُ أُمِرَ وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ صَلَّى نَحْوَ بَيْتِ الْمَقْدِسِ سِتَّةَ عَشَرَ شَهْرًا أَوْ سَبْعَةَ عَشَرَ شَهْرًا وَكَانَ رَسُولُ اللَّهِ ﷺ يُحِبُّ أَنْ يُوَجَّهَ نَحْوَ الْكَعْبَةِ فَأَنْزَلَ اللَّهُ جَلَّ وَعَلَا {قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ} قَالَ وَقَالَ السُّفَهَاءُ مِنَ النَّاسِ وَهُمُ الْيَهُودُ {مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمِ الَّتِي كَانُوا عَلَيْهَا} فَأَنْزَلَ اللَّهُ جَلَّ وَعَلَا {قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ} قَالَ وَصَلَّى مَعَ رَسُولِ اللَّهِ ﷺ رَجُلٌ فَخَرَجَ بَعْدَمَا صَلَّى فَمَرَّ عَلَى قَوْمٍ مِنَ الْأَنْصَارِ وَهُمْ رُكُوعٌ فِي صَلَاةِ الْعَصْرِ نَحْوَ بَيْتِ الْمَقْدِسِ فَقَالَ هُوَ يَشْهَدُ أَنَّهُ صَلَّى مَعَ رَسُولِ اللَّهِ ﷺ وَأَنَّهُ قَدْ وُجِّهَ نَحْوَ الْكَعْبَةِ فَانْحَرَفَ الْقَوْمُ حَتَّى تَوَجَّهُوا إِلَى الْكَعْبَةِ قَالَ الْبَرَاءُ وَكَانَ أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مِنَ الْمُهَاجِرِينَ مُصْعَبُ بْنُ عُمَيْرٍ أَخُو بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ فَقُلْنَا لَهُ مَا فَعَلَ رَسُولُ اللَّهِ ﷺ؟ قَالَ هُوَ مَكَانَهُ وَأَصْحَابُهُ عَلَى أَثَرِي ثُمَّ أَتَى بَعْدَهُ عَمْرُو بْنُ أُمِّ مَكْتُومٍ الْأَعْمَى أَخُو بَنِي فِهْرٍ فَقُلْنَا مَا فَعَلَ مَنْ وَرَاءَكَ رَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ؟ قَالَ هُمُ الْآنَ عَلَى أَثَرِي ثُمَّ أَتَانَا بَعْدَهُ عَمَّارُ بْنُ يَاسِرٍ وَسَعْدُ بْنُ أَبِي وَقَّاصٍ وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ وَبِلَالٌ ثُمَّ أَتَانَا عُمَرُ بْنُ الْخَطَّابِ ؓ فِي عِشْرِينَ مِنْ أَصْحَابِهِ رَاكِبًا ثُمَّ أَتَانَا رَسُولُ اللَّهِ ﷺ بَعْدَهُمْ وَأَبُو بَكْرٍ مَعَهُ قَالَ الْبَرَاءُ فَلَمْ يَقْدَمْ عَلَيْنَا رَسُولُ اللَّهِ ﷺ حَتَّى قَرَأْتُ سُوَرًا مِنَ الْمُفَصَّلِ ثُمَّ خَرَجْنَا نَلْقَى الْعِيرَ فَوَجَدْنَاهُمْ قَدْ حَذِرُوا

[Machine] He said, "I was a man from the people of Jeyy in the city of Isfahan. While I was contemplating the truth of the heavens and the earth, Allah inspired me in my heart. So, I went to a man who did not speak to people often. I asked him, 'Which religion is the best?' He responded, 'What is your concern with this matter? Do you want a religion other than your father's?' I said, 'No, but I want to know who is the Lord of the heavens and the earth and which religion is the best.' He said, 'I do not know anyone on this except for a monk who is in Mosul.' So, I went to him and stayed with him for three years. He used to fast during the day and pray at night, and I worshiped as he did. Then, he passed away, and I said to him, 'Who should I go to?' He said, 'I do not know anyone on the earth who follows what I follow except for a hermit behind the island. Go to him and give him my greetings.' So, I went to him and greeted him and informed him that the monk had passed away. I stayed with him for three years, and then he also passed away. I said to him, 'Who should I go to?' He said, 'I do not know anyone on the earth who follows what I follow except for a great sheikh in Ammuriyyah. I do not know if he is still alive or not.' So, I went to him, and when I reached him, I found him in a wide state. When death approached him, I asked him, 'Where should I go?' He said, 'I do not know anyone on the earth who follows what I follow, but if you encounter a time when you hear of a man coming out of the house of Ibrahim ﷺ and you have the opportunity to be with him, then do so, for he is on the right path. Its sign is that his people say he is a magician, insane,

قَالَ كُنْتُ رَجُلًا مِنْ أَهْلِ جَيٍّ مَدِينَةِ أَصْبَهَانَ فَبَيْنَا أَنَا إِذْ أَلْقَى اللهُ فِي قَلْبِي مِنْ حَقِّ السَّمَاوَاتِ وَالْأَرْضِ فَانْطَلَقْتُ إِلَى رَجُلٍ لَمْ يَكُنْ يُكَلِّمُ النَّاسَ يَتَحَرَّجُ فَسَأَلْتُهُ أَيُّ الدِّينِ أَفْضَلُ؟ فَقَالَ مَا لَكَ وَلِهَذَا الْحَدِيثِ؟ أَتُرِيدُ دِينًا غَيْرَ دِينِ أَبِيكَ؟ قُلْتُ لَا وَلَكِنْ أُحِبُّ أَنْ أَعْلَمَ مَنْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَأَيُّ دِينٍ أَفْضَلُ؟ قَالَ مَا أَعْلَمُ أَحَدًا عَلَى هَذَا غَيْرَ رَاهِبٍ بِالْمَوْصِلِ قَالَ فَذَهَبْتُ إِلَيْهِ وَكُنْتُ عِنْدَهُ فَإِذَا هُوَ قَدْ أُقْتِرَ عَلَيْهِ فِي الدُّنْيَا فَكَانَ يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ فَكُنْتُ أَعْبُدُ كَعِبَادَتِهِ فَلَبِثْتُ عِنْدَهُ ثَلَاثَ سِنِينَ ثُمَّ تُوُفِّيَ فَقُلْتُ إِلَى مَنْ تُوصِي بِي؟ فَقَالَ مَا أَعْلَمُ أَحَدًا مِنْ أَهْلِ الْمَشْرِقِ عَلَى مَا أَنَا عَلَيْهِ فَعَلَيْكَ بِرَاهِبٍ وَرَاءَ الْجَزِيرَةِ فَأَقْرِئْهُ مِنِّي السَّلَامَ قَالَ فَجِئْتُهُ وَأَقْرَأْتُهُ السَّلَامَ وَأَخْبَرْتُهُ أَنَّهُ قَدْ تُوُفِّيَ فَمَكَثْتُ أَيْضًا عِنْدَهُ ثَلَاثَ سِنِينَ ثُمَّ تُوُفِّيَ فَقُلْتُ إِلَى مَنْ تَأْمُرُنِي أَنْ أَذْهَبَ؟ قَالَ مَا أَعْلَمُ أَحَدًا مِنْ أَهْلِ الْأَرْضِ عَلَى مَا أَنَا عَلَيْهِ غَيْرَ رَاهِبٍ بِعَمُّورِيَّةَ شَيْخٍ كَبِيرٍ وَمَا أَرَى تَلْحَقُهُ أَمْ لَا فَذَهَبْتُ إِلَيْهِ وَكُنْتُ عِنْدَهَ فَإِذَا رَجُلٌ مُوَسَّعٌ عَلَيْهِ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قُلْتُ لَهُ أَيْنَ تَأْمُرُنِي أَنْ أَذْهَبَ؟ قَالَ مَا أَعْلَمُ أَحَدًا مِنْ أَهْلِ الْأَرْضِ عَلَى مَا أَنَا عَلَيْهِ لَكِنْ إِنْ أَدْرَكْتَ زَمَانًا يُسْمَعُ بِرَجُلٍ يَخْرُجُ مِنْ بَيْتِ إِبْرَاهِيمَ ﷺ وَمَا أَرَاكَ تُدْرِكُهُ وَقَدْ كُنْتُ أَرْجُو أَنْ أُدْرِكَهُ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ مَعَهُ فَافْعَلْ فَإِنَّهُ عَلَى الدِّينِ وأَمَارَةُ ذَلِكَ أَنَّ قَوْمَهُ يَقُولُونَ سَاحِرٌ مَجْنُونٌ كَاهِنٌ وَأَنَّهُ يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ وَأَنَّ عِنْدَ غُرْضُوفِ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ وَبَيْنَمَا أَنَا كَذَلِكَ حَتَّى أَتَتْ عِيرٌ مِنْ نَحْوِ الْمَدِينَةِ فَقُلْتُ مَنْ أَنْتُمْ؟ قَالُوا نَحْنُ مِنْ أَهْلِ الْمَدِينَةِ وَنَحْنُ قَوْمٌ تُجَّارٌ نَعِيشُ بِتِجارَتِنَا وَلَكِنَّهُ قَدْ خَرَجَ رَجُلٌ مِنْ أَهْلِ بَيْتِ إِبْرَاهِيمَ ﷺ فَقَدِمَ عَلَيْنَا وَقَوْمُهُ يُقَاتِلُونَهُ وَقَدْ خَشِينَا أَنْ يَحُولَ بَيْنَنَا وَبَيْنَ تِجَارَتِنَا وَلَكِنَّهُ قَدْ مَلَكَ الْمَدِينَةَ قَالَ فَقُلْتُ مَا يَقُولُونَ فِيهِ؟ قَالُوا يَقُولُونَ سَاحِرٌ مَجْنُونٌ كَاهِنٌ فَقُلْتُ هَذِهِ الْأَمَارَةُ دُلُّونِي عَلَى صَاحِبِكُمْ فَجِئْتُهُ فَقُلْتُ تَحْمِلُنِي إِلَى الْمَدِينَةِ؟ قَالَ مَا تُعْطِينِي؟ قُلْتُ مَا أَجِدُ شَيْئًا أُعْطِيكَ غَيْرَ أَنِّي لَكَ عَبْدٌ فَحَمَلَنِي فَلَمَّا قَدِمْتُ جَعَلَنِي فِي نَخْلِهِ فَكُنْتُ أَسْقِي كَمَا يَسْقِي الْبَعِيرُ حَتَّى دَبُرَ ظَهْرِي وَصَدْرِي مِنْ ذَلِكَ وَلَا أَجِدُ أَحَدًا يَفْقَهُ كَلَامِي حَتَّى جَاءَتْ عَجُوزٌ فَارِسِيَّةٌ تَسْقِي فَكَلَّمْتُهَا فَفَهِمَتْ كَلَامِي فَقُلْتُ لَهَا أَيْنَ الرَّجُلُ الَّذِي خَرَجَ دُلَّنِي عَلَيْهِ؟ قَالَتْ سَيَمُرُّ عَلَيْكَ بُكْرَةً إِذَا صَلَّى الصُّبْحَ مِنْ أَوَّلِ النَّهَارِ فَخَرَجْتُ فَجَمَعْتُ تَمْرًا فَلَمَّا أَصْبَحْتُ جِئْتُ فَقَرَّبَتُ إِلَيْهِ التَّمْرَ فَقَالَ «مَا هَذَا صَدَقَةٌ أَمْ هَدِيَّةٌ؟» فَأَشَرْتُ أَنَّهُ صَدَقَةٌ قَالَ «انْطَلِقْ إِلَى هَؤُلَاءِ» وَأَصْحَابُهُ عِنْدَهُ فَأَكَلُوا وَلَمْ يَأْكُلْ فَقُلْتُ هَذِهِ الْإِمَارَةُ فَلَمَّا كَانَ مِنَ الْغَدِ جِئْتُ بِتَمْرٍ فَقَالَ «مَا هَذَا؟» فَقُلْتُ هَذِهِ هَدِيَّةٌ فَأَكَلَ وَدَعَا أَصْحَابَهُ فَأَكَلُوا ثُمَّ رَآنِي أَتَعَرَّضُ لَأَنْظُرَ إِلَى الْخَاتَمِ فَعَرَفَ فَأَلْقَى رِدَاءَهُ فَأَخَذْتُ أُقَلِّبُهُ وَأَلْتَزِمُهُ فَقَالَ «مَا شَأْنُكَ؟» فَسَأَلَنِي فَأَخْبَرْتُهُ خَبَرِي فَقَالَ «اشْتَرَطْتَ لَهُمْ أَنَّكَ عَبْدٌ اشْتَرِ نَفْسَكَ مِنْهُمْ» فَاشْتَرَاهُ النَّبِيُّ ﷺ أَنْ يَجِيءَ لَهُمْ بِمائَةِ نَخْلَةٍ وَأَرْبَعِينَ أُوقِيَّةَ ذَهَبٍ ثُمَّ هُوَ حُرٌّ قَالَ النَّبِيُّ ﷺ «اغْرِسْ» فَغَرَسَ ثُمَّ انْطَلِقْ فَأَلْقِ الدَّلْوَ عَلَى الْبِئْرِ ثُمَّ لَا تَرْفَعْهُ حَتَّى يَرْتَفِعَ فَإِنَّهُ إِذَا امْتَلَأَ ارْتَفَعَ ثُمَّ رُشَّ فِي أُصُولِهَا فَفَعَلَ فَنَبَتَ النَّخْلُ أَسْرَعَ النَّبَاتِ فَقَالَ سُبْحَانَ اللهِ مَا رَأَيْنَا مِثْلَ هَذَا الْعَبْدِ إِنَّ لِهَذَا الْعَبْدِ شَأْنًا فَاجْتَمَعَ عَلَيْهِ النَّاسُ فَأَعْطَاهُ النَّبِيُّ ﷺ تِبْرًا فَإِذَا فِيهِ أَرْبَعُونَ أُوقِيَّةً

كُنْتُ رَجُلًا مِنْ أَهْلِ جَيٍّ وَكَانَ أَهْلُ قَرْيَتِي يَعْبُدُونَ الْخَيْلَ الْبُلْقَ وَكُنْتُ أَعْرِفُ أَنَّهُمْ لَيْسُوا عَلَى شَيْءٍ فَقِيلَ لِي إِنَّ الدِّينَ الَّذِي تَطْلُبُ إِنَّمَا هُوَ بِالْمَغْرِبِ فَخَرَجْتُ حَتَّى أَتَيْتُ الْمَوْصِلَ فَسَأَلْتُ عَنْ أَفْضَلِ رَجُلٍ فِيهَا فَدُلِلْتُ عَلَى رَجُلٍ فِي صَوْمَعَةٍ فَأَتَيْتُهُ فَقُلْتُ لَهُ إِنِّي رَجُلٌ مِنْ أَهْلِ جَيٍّ وَإِنِّي جِئْتُ أَطْلُبُ الْعِلْمَ وَأَتَعَلَّمُ فَضُمَّنِي إِلَيْكَ أَخْدُمُكَ وأَصْحَبُكَ وتُعَلِّمُنِي مِمَّا عَلَّمَكَ اللهُ؟ فَقَالَ نَعَمْ فَصَحِبْتُهُ فَأَجْرَى عَلَيَّ مِثْلَ مَا كَانَ يُجْرِي عَلَيْهِ الْخَلَّ وَالزَّيْتَ وَالْحُبُوبَ فَلَمْ أَزَلْ مَعَهُ حَتَّى نَزَلَ بِهِ الْمَوْتُ فَجَلَسْتُ عِنْدَ رَأْسِهِ أَبْكِيهِ فَقَالَ مَا يُبْكِيكَ؟ قُلْتُ يُبْكِينِي أَنِّي خَرَجْتُ مِنْ بِلَادٍ أَطْلُبُ الْخَيْرَ فَرَزَقَنِي اللهُ ﷻ فَصَحِبْتُكَ فَعَلَّمْتَنِي وَأَحْسَنْتَ صُحْبَتِي فَنَزَلَ بِكَ الْمَوْتُ وَلَا أَدْرِي أَيْنَ أَذْهَبُ قَالَ لِي أَخٌ بِالْجَزِيرَةِ بِمَكَانِ كَذَا وَكَذَا فَهُوَ عَلَى الْحَقِّ فَائْتِهِ فَأَقْرِئْهُ مِنِّي السَّلَامَ وَأَخْبِرْهُ أَنِّي أَوْصَيْتُ إِلَيْهِ وأَوْصَيْتُكَ بِصُحْبَتِهِ قَالَ فَلَمَّا أَنْ قُبِضَ الرَّجُلُ خَرَجْتُ حَتَّى أَتَيْتُ الرَّجُلَ الَّذِي وَصَفَ لِي فَأَخْبَرْتُهُ بِالْخَبَرِ وَأَقْرَأْتُهُ السَّلَامَ مِنْ صَاحِبِهِ وَأَخْبَرْتُهُ أَنَّهُ هَلَكَ وَأَمَرَنِي بِصُحْبَتِهِ قَالَ فَلَمَّا أَنْ قُبِضَ الرَّجُلُ خَرَجْتُ حَتَّى أَتَيْتُ الرَّجُلَ الَّذِي وَصَفَ لِي فَأَخْبَرْتُهُ وأَوْفَيْتُهُ السَّلَامَ مِنْ صَاحِبِهِ أَنَّهُ هَلَكَ وَأَمَرَنِي بِصُحْبَتِهِ قَالَ فَضَمَّنِي إِلَيْهِ وَأَجْرَى عَلَيَّ كَمَا كَانَ يُجْرَى عَلَيَّ مَعَ الْآخَرِ فَصَحِبْتُهُ مَا شَاءَ اللهُ ثُمَّ نَزَلَ بِهِ الْمَوْتُ فَلَمَّا أَنْ نَزَلَ بِهِ الْمَوْتُ جَلَسْتُ عِنْدَ رَأْسِهِ أَبْكِي فَقَالَ لِي مَا يُبْكِيكَ؟ قُلْتُ خَرَجْتُ مِنْ بِلَادِي أَطْلُبُ الْخَيْرَ فَرَزَقَنِي اللهُ ﷻ صُحْبَةَ فُلَانٍ فَأَحْسَنَ صُحْبَتِي وَعَلَّمَنِي فَلَمَّا نَزَلَ بِهِ الْمَوْتُ أَوْصَى بِي إِلَيْكَ فَضَمَمْتَنِي وَأَحْسَنْتَ صُحْبَتِي وَعَلَّمْتَنِي وَقَدْ نَزَلَ بِكَ الْمَوْتُ فَلَا أَدْرِي أَيْنَ أَتَوَجَّهُ؟ قَالَ فَائْتِ أَخًا لِي عَلَى قُرْبِ الرُّومِ فَهُوَ عَلَى الْحَقِّ فَائْتِهِ وَاقْرِأْهُ مِنِّي السَّلَامَ واصْحَبْهُ فَإِنَّهُ عَلَى الْحَقِّ فَلَمَّا قُبِضَ الرَّجُلُ خَرَجْتُ حَتَّى أَتَيْتُهُ فَأَخْبَرْتُهُ بِخَبَرِي وبِوَصِيَّةِ الْآخَرِ قَبْلَهُ قَالَ فَضَمَّنِي إِلَيْهِ وَأَجْرَى عَلَيَّ كَمَا يُجْرَى عَلَيَّ فَلَمَّا نَزَلَ بِهِ الْمَوْتُ جَلَسْتُ أَبْكِي عِنْدَ رَأْسِهِ فَقَالَ لِي مَا يُبْكِيكَ؟ فَقَصَصْتُ قِصَّتِي قُلْتُ لَهُ إِنَّ اللهَ رَزَقَنِي صُحْبَتَكَ وَأَحْسَنْتَ صُحْبَتِي وَقَدْ نَزَلَ بِكَ الْمَوْتُ فَلَا أَدْرِي أَيْنَ أَتَوَجَّهُ؟ قَالَ لَا أَيْنَ مَا بَقِيَ أَحَدٌ أَعْلَمُهُ عَلَى دِينِ عِيسَى فِي الْأَرْضِ وَلَكِنْ هَذَا أَوَانٌ يَخْرُجُ فِيهِ نَبِيٌّ أَوْ قَدْ خَرَجَ بِتِهَامَةَ فَأَنْتَ عَلَى الطَّرِيقِ لَا يَمُرُّ بِكَ أَحَدٌ إِلَّا سَأَلْتَهُ عَنْهُ وَإِذَا بَلَغَكَ أَنَّهُ خَرَجَ فَائْتِهِ فَإِنَّهُ النَّبِيُّ الَّذِي بَشَّرَ بِهِ عِيسَى عَلَيْهِ السَّلَامُ وَآيَةُ ذَلِكَ أَنَّ بَيْنَ كَتِفَيْهِ خَاتَمَ النُّبُوَّةِ وَأَنَّهُ يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ قَالَ فَكَانَ لَا يَمُرُّ بِي أَحَدٌ إِلَّا سَأَلْتُهُ عَنْهُ فَمَرَّ بِي نَاسٌ مِنْ أَهْلِ مَكَّةَ فَسَأَلْتُهُمْ فَقَالُوا نَعَمْ قَدْ ظَهْرَ فِينَا رَجُلٌ يَزْعُمُ أَنَّهُ نَبِيٌّ فَقُلْتُ لِبَعْضِهِمْ هَلْ لَكُمْ إِلَى أَنْ أَكُونَ عَبْدًا لِبَعْضِكُمْ عَلَى أَنْ تَحْمِلُونِي عُقْبَةً وتُطْعِمُونِي مِنَ الْكِسَرِ فَإِذَا بَلَغْتُمْ إِلَى بِلَادِكُمْ فَإِنْ شَاءَ أَنْ يَبِيعَ بَاعَ وَإِنْ شَاءَ أَنْ يَسْتَعْبِدَ اسْتَعْبَدَ فَقَالَ الرَّجُلُ مِنْهُمْ أَنَا فَصِرْتُ عَبْدًا لَهُ حَتَّى قَدِمَ بِي مَكَّةَ فَجَعَلَنِي فِي بُسْتَانٍ لَهُ مَعَ حُبْشَانٍ كَانُوا فِيهِ فَخَرَجْتُ وَسَأَلْتُ فَلَقِيتُ امْرَأَةً مِنْ أَهْلِ بِلَادِي فَسَأَلْتُهَا فَإِذَا أَهْلُ بَيْتِهَا قَدْ أَسْلَمُوا وَقَالَتْ لِي إِنَّ النَّبِيَّ ﷺ فِي الْحِجْرِ هُوَ وَأَصْحَابُهُ إِذَا صَاحَ عُصْفُورٌ بِمَكَّةَ حَتَّى إِذَا أَضَاءَ لَهُمُ الْفَجْرُ تَفَرَّقُوا فَانْطَلَقْتُ إِلَى الْبُسْتَانِ فَكُنْتُ أَخْتَلِفُ لَيْلَتِي فَقَالَ لِي الْحُبْشَانُ مَا لَكَ؟ فَقُلْتُ أَشْتَكِي بَطْنِي قَالَ وَإِنَّمَا صَنَعْتُ ذَلِكَ لِئَلَّا يَفْقِدُونِي إِذَا ذَهَبْتُ إِلَى النَّبِيِّ ﷺ قَالَ فَلَمَّا كَانَتِ السَّاعَةُ الَّتِي أَخْبَرَتْنِي الْمَرْأَةُ الَّتِي يَجْلِسُ فِيهَا هُوَ وَأَصْحَابُهُ خَرَجْتُ أَمْشِي حَتَّى رَأَيْتُ النَّبِيَّ ﷺ فَإِذَا هُوَ مُحْتَبٍ وَأَصْحَابُهُ حَوْلَهُ فَأَتَيْتُهُ مِنْ وَرَائِهِ فَعَرَفَ نَبِيُّ اللهِ ﷺ الَّذِي أُرِيدُ فَأَرْسَلَ حَبْوَتَهُ فَنَظَرْتُ إِلَى خَاتَمِ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ فَقُلْتُ اللهُ أَكْبَرُ هَذِهِ وَاحِدَةٌ ثُمَّ انْصَرَفَ فَلَمَّا كَانَ اللَّيْلَةُ الْمُقْبِلَةُ لَقَطْتُ تَمْرًا جَيِّدًا ثُمَّ انْطَلَقْتُ حَتَّى أَتَيْتُ بِهِ النَّبِيَّ ﷺ فَوَضَعْتُهُ بَيْنَ يَدَيْهِ فَقَالَ «مَا هَذَا؟» قُلْتُ هُوَ هَدِيَّةٌ فَأَكَلَ مِنْهَا وَقَالَ لِلْقَوْمِ «كُلُوا» قَالَ قُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّكَ رَسُولُ اللهِ فَسَأَلَنِي عَنْ أَمْرِي فَأَخْبَرْتُهُ فَقَالَ «اذْهَبْ فَاشْتَرِ نَفْسَكَ» فَانْطَلَقْتُ إِلَى صَاحِبِي فَقُلْتُ بِعْنِي نَفْسِي؟ قَالَ نَعَمْ عَلَى أَنْ تُنْبِتَ لِي مِائَةَ نَخْلَةٍ فَإِذَا أَنْبَتَتْ جِئْنِي بِوَزْنِ نَوَاةٍ مِنْ ذَهَبٍ فَأَتَيْتُ رَسُولَ اللهِ ﷺ فَأَخْبَرْتُهُ فَقَالَ لِي رَسُولُ اللهِ ﷺ «اشْتَرِ نَفْسَكَ بِالَّذِي سَأَلَكَ وَائْتِنِي بِدَلْوٍ مِنْ مَاءِ الْبِئْرِ الَّذِي كُنْتَ تَسْقِي مِنْهَا ذَلِكَ النَّخْلَ» قَالَ فَدَعَا لِي رَسُولُ اللهِ ﷺ فِيهَا ثُمَّ سَقَيْتُهَا فَوَاللهِ لَقَدْ غَرَسْتُ مِائَةَ نَخْلَةٍ فَمَا غادَرَتْ مِنْهَا نَخْلَةٌ إِلَّا نَبَتَتْ فَأَتَيْتُ رَسُولَ اللهِ ﷺ فَأَخْبَرْتُهُ أَنَّ النَّخْلَ قَدْ نَبَتْنَ فَأَعْطَانِي قِطْعَةً مِنْ ذَهَبٍ فَانْطَلَقْتُ بِهَا فَوَضَعْتُهَا فِي كِفَّةِ الْمِيزَانِ وَوَضَعَ فِي الْجَانِبِ الْآخَرِ نَوَاةً فَوَاللهِ مَا اسْتَقَلَّتِ الْقِطْعَةُ الذَّهَبُ مِنَ الْأَرْضِ قَالَ وَجِئْتُ رَسُولَ اللهِ ﷺ فأَعْتَقَنِي

[Machine] That the Messenger of Allah ﷺ sent them as scouts from Mecca to inform him of the news of the Quraysh. They traveled along the Najdiyyah until they reached Raji' from Najd, where they were intercepted by the Banu Lihyan from Hudhayl. Asim ibn Thabit fought with his sword until he was killed. Khubayb and Zaid ibn Adathnah were taken up a mountain, and the people were unable to get to them until they made covenants and agreements with them. They came down to them and tied them securely, then brought them to Mecca, where they sold them to the Quraysh. Khubayb was bought by 'Uqbah ibn al-Harith ibn Nawfal, the brother of Husayn ibn al-Harith, and Abu Ihab ibn 'Aziz ibn Qays ibn Suwayd ibn Rabiah ibn 'Adas ibn 'Abdullah ibn Darim. Qays ibn Suwayd ibn Rabiah was the brother of 'Amir ibn Nawfal from his mother's side. His mother was the daughter of Nahshal al-Tamimi, and his grandmother was the sister of 'Umaykah ibn Abi Jahl. Al-Akhnas ibn Shurnun ibn 'Ilij ibn Ghibrah al-Thaqafi and 'Ubaydah ibn Hakim al-Sulami were also from the people who purchased them. They delivered them to 'Uqbah ibn al-Harith, who kept them imprisoned in his house. They remained there as long as Allah willed. There was a woman from the tribe of 'Uqbah ibn al-Harith who used to remove their suffering and feed them. Khubayb said to her, "When the people want to kill me, let me know beforehand." When they wanted to kill him, she informed him, and he said to her, "Bring me a razor so that I can shave my pubic hair and beard." The son of the woman who used to provide them with food and water entered with a knife in his hand, and he grasped the hand of the boy and said, "Do you think Allah would allow you to do this to me?" She said, "What do you think of yourself?" Then the boy went to release him, and Khubayb offered two light rak'ahs and departed. Khubayb said, "Had it not been that I did not want them to think that I was afraid of death, I would have prolonged the prayer." The people who had associated partners with Allah came out with them, as did the people of Mecca, who carried a wooden cross until they arrived at Tan'im. There they set up the cross and crucified him upon it. 'Uqbah ibn al-Harith was the one who supervised his killing. Abu Husayn was a young boy, and he was with the group. They killed him at the hands of Harith ibn 'Amir. He had been killed as a disbeliever at the Battle of Badr. As they were putting the weapons in him while he was on the cross, they called out to him and asked him, "Do you love Muhammad more than yourself?" He replied, "No, by Allah Almighty! I would not want him to be pricked with a thorn in place of me." They laughed, and Khubayb said when they put him on the cross, "O Allah, count them and kill them one by one. Do not leave any of them alive." Khubayb ibn 'Adi ibn Rabiah was killed. He was one of the idolaters who had been killed at the Battle of Badr. As they were putting weapons in him while he was on the cross... (The passage continues)

أَنَّ رَسُولَ اللهِ ﷺ بَعَثَهُمْ عُيُونًا بِمَكَّةَ لِيُخْبِرُوهُ خَبَرَ قُرَيْشٍ فَسَلَكُوا عَلَى النَّجْدِيَّةِ حَتَّى إِذَا كَانُوا بِالرَّجِيعِ مِنْ نَجْدٍ اعْتَرَضَتْ لَهُمْ بَنُو لِحْيَانَ مِنْ هُذَيْلٍ فَأَمَّا عَاصِمُ بْنُ ثَابِتٍ فَضَارَبَ بِسَيْفِهِ حَتَّى قُتِلَ وَأَمَّا خُبَيْبٌ وَزَيْدُ بْنُ الدَّثِنَةِ فَأُصْعِدَا فِي الْجَبَلِ فَلَمْ يَسْتَطِعْهُمَا الْقَوْمُ حَتَّى جَعَلُوا لَهُمَا الْعُهُودَ وَالْمَوَاثِيقَ فَنَزَلَا إِلَيْهِمْ فَأَوْثَقُوهُمَا رِبَاًطا ثُمَّ أَقْبَلُوا بِهِمَا إِلَى مَكَّةَ فَبَاعُوهُمَا مِنْ قُرَيْشٍ فَأَمَّا خُبَيْبٌ فَاشْتَرَاهُ عُقْبَةُ بْنُ الْحَارِثِ بْنِ نَوْفَلٍ أَخُو حُسَيْنِ بْنِ الْحَارِثِ وَشَرَكَهُ فِي ابْتِيَاعِهِ مَعَهُ أَبُو إِهَابِ بْنُ عَزِيزِ بْنِ قَيْسِ بْنِ سُوَيْدِ بْنِ رَبِيعَةَ بْنِ عَدَسِ بْنِ عَبْدِ اللهِ بْنِ دَارِمٍ وَكَانَ قَيْسُ بْنُ سُوَيْدِ بْنِ رَبِيعَةَ أَخَا عَامِرِ بْنِ نَوْفَلٍ لِأُمِّهِ أُمُّهُمَا بِنْتُ نَهْشَلٍ التَّمِيمِيَّةُ وَعِكْرِمَةُ بْنُ أَبِي جَهْلٍ وَالْأَخْنَسُ بْنُ شُرْنُونَ بْنِ عِلَاجِ بْنِ غُبْرَةَ الثَّقَفِيُّ وَعُبَيْدَةُ بْنُ حَكِيمٍ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ وَأُمَيَّةُ بْنُ عُتْبَةَ بْنِ هَمَّامِ بْنِ حَنْظَلَةَ مِنْ بَنِي دَارِمٍ وَبَنِي الْحَضْرَمِيِّ وَسَعْيَةُ بْنُ عَبْدِ اللهِ بْنِ أَبِي قَيْسٍ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ وَصَفْوَانُ بْنُ أُمَيَّةَ بْنِ خَلَفِ بْنِ وَهْبٍ الْجُمَحِيُّ فَدَفَعُوهُ إِلَى عُقْبَةَ بْنِ الْحَارِثِ فَسَجَنَهُ عِنْدَهُ فِي دَارٍ فَمَكَثَ عِنْدَهُ مَا شَاءَ اللهُ أَنْ يَمْكُثَ وَكَانَتِ امْرَأَةٌ مِنَ آلِ عُقْبَةَ بْنِ الْحَارِثِ بْنِ عَامِرٍ تَفْتَحُ عَنْهُ وَتُطْعِمُهُ فَقَالَ لَهَا إِذَا أَرَادَ الْقَوْمُ قَتْلِي فَآذِنِينِي قَبْلَ ذَلِكَ فَلَمَّا أَرَادُوا قَتْلهُ أَخْبَرَتْهُ فَقَالَ لَهَا ابْغِينِي حَدِيدَةً أَسْتَدِفُّ بِهَا أَيْ أَحْلِقُ عَانَتِي فَدَخَلَ ابْنُ الْمَرْأَةِ الَّتِي كَانَتْ تَنْجِدُهُ وَالْمُوسَى فِي يَدِهِ فَأَخَذَ بِيَدِ الْغُلَامِ فَقَالَ هَلْ أَمْكَنَ اللهُ مِنْكُمْ؟ فَقَالَتْ مَا هَذَا ظَنِّي بِكَ ثُمَّ نَاوَلَهَا الْمُوسَى فَقَالَ إِنَّمَا كُنْتُ مَازِحًا وَخَرَجَ بِهِ الْقَوْمُ الَّذِينَ شَرَكُوا فِيهِ وَخَرَجَ مَعَهُمْ أَهْلُ مْكَّةَ وَخَرَجُوا مَعَهُمْ بِخَشَبَةٍ حَتَّى إِذَا كَانُوا بِالتَّنْعِيمِ نَصَبُوا تِلْكَ الْخَشَبَةَ فَصَلَبُوهُ عَلَيْهَا وَكَانَ الَّذِي وَلِي قَتْلَهُ عُقْبَةُ بْنُ الْحَارِثِ وَكَانَ أَبُو حُسَيْنٍ صَغِيرًا وَكَانَ مَعَ الْقَوْمِ وَإِنَّمَا قَتَلُوهُ بِالْحَارِثِ بْنِ عَامِرٍ وَكَانَ قُتِلَ يَوْمَ بَدْرٍ كَافِرًا وَقَالَ لَهُمْ خُبَيْبٌ عِنْدَ قَتْلِهِ أَطْلِقُونِي مِنَ الرِّبَاطِ حَتَّى أَرْكَعَ رَكْعَتَيْنِ فَأَطْلِقُوهُ فَرَكَعَ رَكْعَتَيْنِ خَفِيفَتَيْنِ ثُمَّ انْصَرَفَ فَقَالَ لَوْلَا أَنْ تَظُنُّوا أَنِّي جَزِعٌ مِنَ الْمَوْتِ لَطَوَّلْتُهُمَا فَلِذَلِكَ خَفَّفْتُهُمَا وَقَالَ اللُّهُمَّ إِنِّي لَا أَنْظُرُ إِلَّا فِي وَجْهِ عَدُوٍّ اللُّهُمَّ إِنِّي لَا أَجِدُ رَسُولًا إِلَى رَسُولِكَ فَبَلِّغْهُ عَنِّي السَّلَامَ فَجَاءَ جِبْرِيلُ عَلَيْهِ السَّلَامُ إِلَى رَسُولِ اللهِ ﷺ فَأَخْبَرَهُ ذَلِكَ وَقَالَ خُبَيْبٌ وَهُمْ يَرْفَعُونَهُ عَلَى الْخَشَبَةِ اللهُمَّ أَحْصِهِمْ عَدَدًا وَاقْتُلْهُمْ بَدَدًا وَلَا تُبْقِ مِنْهُمْ أَحَدًا وَقَتَلَ خُبَيْبَ بْنَ عَدِيٍّ أَبْنَاءُ الْمُشْرِكِينَ الَّذِينَ قُتِلُوا يَوْمَ بَدْرٍ فَلَمَّا وَضَعُوا فِيهِ السِّلَاحَ وَهُوَ مَصْلُوبٌ نَادُوهُ ونَاشَدُوهُ أَتُحِبُّ مُحَمَّدًا مَكَانَكَ؟ فَقَالَ لَا وَاللهِ الْعَظِيمِ مَا أَحَبُّ أَنْ يُفَدِّيَنِي بِشَوْكَةٍ يُشَاكُهَا فِي قَدَمِهِ فَضَحِكُوا وَقَالَ خُبَيْبٌ حِينَ رَفَعُوهُ عَلَى الْخَشَبَةِ

[Machine] The first thing that called me to Islam was that we were a group of Arabs, and then affliction struck us. I carried my mother

إِنَّ أَوَّلَ مَا دَعَانِي إِلَى الْإِسْلَامِ أَنَّا كُنَّا قَوْمًا عُرُبًا فَأَصَابَتْنَا السَّنَةُ فَحَمَلْتُ أُمِّي وَأَخِي وَكَانَ اسْمُهُ أُنَيْسًا إِلَى أَصْهَارٍ لَنَا بِأَعْلَى نَجْدٍ فَلَمَّا حَلَلْنَا بِهِمْ أَكْرَمُونَا فَلَمَّا رَأَى ذَلِكَ رَجُلٌ مِنَ الْحَيِّ مَشَى إِلَى خَالِي فَقَالَ تَعْلَمُ أَنَّ أُنَيْسًا يُخَالِفُكَ إِلَى أَهْلِكَ؟ فَحَزَّ فِي قَلْبِهِ فَانْصَرَفَ مِنْ رَعِيَّةِ إِبِلِي فَوَجَدْتُهُ كَئِيبًا يَبْكِي فَقُلْتُ مَا بُكَاؤُكَ يَا خَالُ؟ فَأَعْلَمَنِي الْخَبَرَ فَقُلْتُ حَجَزَ اللهُ مِنْ ذَلِكَ إِنَّا نَعَافُ الْفَاحِشَةَ وَإِنْ كَانَ الزَّمَانُ قَدْ أَحَلَّ بِنَا وَلَقَدْ كَدَّرْتَ عَلَيْنَا صَفْوَ مَا أَبْدَأْتَنَا بِهِ وَلَا سَبِيلَ إِلَى اجْتِمَاعٍ فَاحْتَمَلْتُ أُمِّي وَأَخِي حَتَّى نَزَلْنَا بِحَضْرَةِ مَكَّةَ فَقَالَ أَخِي إِنِّي مُدَافِعٌ رَجُلًا شَاعِرًا فَقُلْتُ لَا تَفْعَلْ فَخَرَجَ بِهِ اللَّجَّاجُ حَتَّى دَافَعَ دُرَيْدَ بْنَ الصِّمَّةِ صِرْمَتَهُ إِلَى صِرْمَتِهِ وَايْمُ اللهِ لَدُرَيْدٌ يَوْمَئِذٍ أَشْعَرُ مِنْ أَخِي فَتَقَاضَيَا إِلَى خَنْسَاءَ فَفَضَّلَتْ أَخِي عَلَى دُرَيْدٍ وَذَاكَ أَنَّ دُرَيْدًا خَطَبَهَا إِلَى أَبِيهَا فَقَالَتْ شَيْخٌ كَبِيرٌ لَا حَاجَةَ لِي فِيهِ فَحَقَدَتْ ذَلِكَ عَلَيْهِ فَضَمَمْنَا صِرْمَتَهُ إِلَى صِرْمَتِنَا فَكَانَتْ لَنَا هَجْمَةٌ قَالَ ثُمَّ أَتَيْتُ مَكَّةَ فَابْتَدَأْتُ بِالصَّفَا فَإِذَا عَلَيْهَا رِجَالَاتُ قُرَيْشٍ وَقَدْ بَلَغَنِي أَنَّ بِهَا صَابِئًا أَوْ مَجْنُونًا أَوْ شَاعِرًا أَوْ سَاحِرًا فَقُلْتُ أَيْنَ هَذَا الَّذِي تَزْعُمُونَهُ؟ قَالُوا هَا هُوَ ذَاكَ حَيْثُ تَرَى فَانْقَلَبْتُ إِلَيْهِ فَوَاللهِ مَا جُزْتُ عَنْهُمْ قَيْسَ حَجَرٍ حَتَّى أَكَبُّو عَلَى كُلِّ عَظْمٍ وَحَجَرٍ وَمَدَرٍ فَضَرَّجُونِي بِدَمِي فَأَتَيْتُ الْبَيْتَ فَدَخَلْتُ بَيْنَ السُّتُورِ وَالْبِنَاءِ وَصَوِّمْتُ فِيهِ ثَلَاثِينَ يَوْمًا لَا آكُلُ وَلَا أَشْرَبُ إِلَّا مِنْ مَاءِ زَمْزَمَ حَتَّى إِذَا كَانَتْ لَيْلَةٌ قَمْرَاءُ أُضْحِيَانُ أَقْبَلَتِ امْرَأَتَانِ مِنْ خُزَاعَةَ فَطَافَتَا بِالْبَيْتِ ثُمَّ ذَكَرَتَا إِسَافَ وَنَائِلَةَ وَهُمَا وَثَنَانِ كَانُوا يَعْبُدُونَهُمَا فَأَخْرَجْتُ رَأْسِي مِنْ تَحْتِ السُّتُورِ فَقُلْتُ احْمِلَا أَحَدَهُمَا عَلَى صَاحِبِهِ فَغَضِبَتَا ثُمَّ قَالَتَا أَمْ وَاللهِ لَوْ كَانَتْ رِجَالُنَا حُضُورًا مَا تَكَلَّمْتَ بِهَذَا ثُمَّ وَلَّتَا فَخَرَجْتُ أَقْفُو آثَارَهُمَا حَتَّى لَقِيَتَا رَسُولَ اللهِ ﷺ فَقَالَ «مَا أَنْتُمَا وَمِنْ أَيْنَ أَنْتُمَا وَمِنْ أَيْنَ جِئْتُمَا وَمَا جَاءَ بِكُمَا» فَأَخْبَرَتَاهُ الْخَبَرَ فَقَالَ «أَيْنَ تَرَكْتُمَا الصَّابِئَ؟» فَقَالَتَا تَرَكْنَاهُ بَيْنَ السُّتُورِ وَالْبِنَاءِ فَقَالَ لَهُمَا «هَلْ قَالَ لَكُمَا شَيْئًا؟» قَالَتَا نَعَمْ كَلِمَةً تَمْلَأُ الْفَمَ فَتَبَسَّمَ رَسُولُ اللهِ ﷺ ثُمَّ انْسَلَّتَا وَأَقْبَلْتُ حَيْثُ رَسُولُ اللهِ ﷺ ثُمَّ سَلَّمْتُ عَلَيْهِ عِنْدَ ذَلِكَ فَقَالَ «مَنْ أَنْتَ وَمِمَّنْ أَنْتَ وَمِنْ أَيْنَ أَنْتَ وَمِنْ أَيْنَ جِئْتَ وَمَا جَاءَ بِكَ؟» فَأَنْشَأْتُ أُعْلِمُهُ الْخَبَرَ فَقَالَ «مِنْ أَيْنَ كُنْتَ تَأْكُلُ وَتَشْرَبُ؟» فَقُلْتُ مِنْ مَاءِ زَمْزَمَ فَقَالَ «أَمَا إِنَّهُ طَعَامُ طُعْمٍ» وَمَعَهُ أَبُو بَكْرٍ ؓ فَقَالَ يَا رَسُولَ اللهِ ائْذَنْ لِي أَنْ أُعَشِّيَهَ قَالَ نَعَمْ ثُمَّ خَرَجَ رَسُولُ اللهِ ﷺ يَمْشِي وَأَخَذَ أَبُو بَكْرٍ ؓ بِيَدِي حَتَّى وَقَفَ رَسُولُ اللهِ ﷺ بِبَابِ أَبِي بَكْرٍ ؓ ثُمَّ دَخَلَ أَبُو بَكْرٍ بَيْتَهُ ثُمَّ أَتَى بِزَبِيبٍ مِنْ زَبِيبِ الطَّائِفِ فَجَعَلَ يُلْقِيهِ لَنَا قَبْضًا قَبْضًا وَنَحْنُ نَأْكُلُ مِنْهُ حَتَّى تَمَلَّأْنَا مِنْهُ فَقَالَ لِي رَسُولُ اللهِ ﷺ «يَا أَبَا ذَرٍّ» فَقُلْتُ لَبَّيْكَ فَقَالَ «أَمَا إِنَّهُ قَدْ رُفِعَتْ لِي أَرْضٌ وَهِيَ ذَاتُ مَاءٍ لَا أَحْسَبُهَا إِلَّا تِهَامَةَ فَاخْرُجْ إِلَى قَوْمِكَ فَادْعُهُمْ إِلَى مَا دَخَلْتَ فِيهِ» قَالَ فَخَرَجْتُ حَتَّى أَتَيْتُ أُمِّي وَأَخِي فَأَعْلَمْتُهُمَا الْخَبَرَ فَقَالَا مَا بِنَا رَغْبَةٌ عَنِ الدِّينِ الَّذِي دَخَلْتَ فِيهِ فَأَسْلَمَا ثُمَّ خَرَجْنَا حَتَّى أَتَيْنَا الْمَدِينَةَ فَأَعْلَمْتُ قَوْمِي فَقَالُوا إِنَّا قَدْ صَدَّقْنَاكَ وَلَكِنْ نَلْقَى مُحَمَّدًا ﷺ فَلَمَّا قَدِمْنَا عَلَى رَسُولِ اللهِ ﷺ لَقِينَاهُ فَقَالَتْ لَهُ غِفَارٌ يَا رَسُولَ اللهِ إِنَّ أَبَا ذَرٍّ أَعْلَمَنَا مَا أَعْلَمْتَهُ وَقَدْ أَسْلَمْنَا وَشَهِدْنَا أَنَّكَ رَسُولُ اللهِ ﷺ ثُمَّ تَقَدَّمَتْ أَسْلَمُ وَخُزَاعَةُ فَقَالُوا يَا رَسُولَ اللهِ إِنَّا قَدْ رَغِبْنَا وَدَخَلْنَا فِيمَا دَخَلَ فِيهِ إِخْوَانُنَا وَحُلَفَاؤُنَا فَقَالَ رَسُولُ اللهِ ﷺ «أَسْلَمُ سَالَمَهَا اللهُ وَغِفَارٌ غَفَرَ اللهُ لَهَا» ثُمَّ أَخَذَ أَبُو بَكْرٍ ؓ بِيَدِي فَقَالَ يَا أَبَا ذَرٍّ فَقُلْتُ لَبَّيْكَ يَا أَبَا بَكْرٍ فَقَالَ هَلْ كُنْتَ تَأْلَهُ فِي جَاهِلَيَّتِكَ؟ قُلْتُ نَعَمْ لَقَدْ رَأَيْتُنِي أَقُومُ عِنْدَ الشَّمْسِ وَلَا أَزَالُ مُصَلِّيًا حَتَّى يُؤْذِيَنِي حَرُّهَا فَأَخِرَّ كَأَنِّي خِفَاءٌ فَقَالَ لِي فَأَيْنَ كُنْتَ تَوَجَّهُ؟ قُلْتُ لَا أَدْرِي إِلَّا حَيْثُ وَجَّهَنِي اللهُ ﷻ حَتَّى أَدْخَلَ اللهُ عَلَيَّ الْإِسْلَامَ

وَتَسْمِيَةُ الَّذِينَ خَرَجُوا إِلَى أَرْضِ الْحَبَشَةِ الْمَرَّةَ الْأُولَى قَبْلَ خُرُوجِ جَعْفَرٍ وَأَصْحَابِهِ عُثْمَانُ بْنُ مَظْعُونٍ وَعُثْمَانُ بْنُ عَفَّانَ وَمَعَهُ امْرَأَتُهُ رُقَيَّةُ بِنْتُ رَسُولِ اللهِ ﷺ وَعَبْدُ اللهِ بْنُ مَسْعُودٍ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَأَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ وَمَعَهُ امْرَأَتُهُ سَهْلَةُ بِنْتُ سُهَيْلِ بْنِ عَمْرٍو وَوَلَدَتْ لَهُ بِأَرْضِ الْحَبَشَةِ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ وَالزُّبَيْرُ بْنُ الْعَوَّامِ وَمُصْعَبُ بْنُ عُمَيْرٍ أَخُو بَنِي عَبْدِ الدَّارِ وَعَامِرُ بْنُ رَبِيعَةَ وَأَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ وَامْرَأَتُهُ أُمُّ سَلَمَةَ وَأَبُو سَبْرَةَ بْنُ أَبِي رُهْمٍ وَمَعَهُ أُمُّ كُلْثُومِ بِنْتُ سُهَيْلِ بْنِ عَمْرٍو وَسُهَيْلُ بْنُ بَيْضَاءَ قَالَ ثُمَّ رَجَعَ هَؤُلَاءِ الَّذِينَ ذَهَبُوا الْمَرَّةَ الْأُولَى قَبْلَ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَأَصْحَابِهِ حِينَ أَنْزَلَ اللهُ ﷻ السُّورَةَ الَّتِي يَذْكُرُ فِيهَا {وَالنَّجْمِ إِذَا هَوَى} وَقَالَ الْمُشْرِكُونَ مِنْ قُرَيْشٍ لَوْ كَانَ هَذَا الرَّجُلُ يَذْكُرُ آلِهَتَنَا بِخَيْرٍ أَقْرَرْنَاهُ وَأَصْحَابَهُ فَإِنَّهُ لَا يَذْكُرُ أَحَدًا مِمَّنْ خَالَفَ دِينَهُ مِنَ الْيَهُودِ وَالنَّصَارَى بِمِثْلِ الَّذِي يَذْكُرُ بِهِ آلِهَتَنَا مِنَ الشَّتْمِ وَالشَّرِّ فَلَمَّا أَنْزَلَ اللهُ ﷻ السُّورَةَ الَّتِي يَذْكُرُ فِيهَا {وَالنَّجْمِ} وَقَرَأَ {أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى} أَلْقَى الشَّيْطَانُ فِيهَا عِنْدَ ذَلِكَ ذِكْرَ الطَّوَاغِيتِ فَقَالَ «وَإِنَّهُنَّ لِمَنَ الْغَرَانِيقِ الْعُلَى وَإِنَّ شَفَاعَتَهُمْ لَتُرْتَجَى» وَذَلِكَ مِنْ سَجْعِ الشَّيْطَانِ وَفِتْنَتِهِ فَوَقَعَتْ هَاتَانِ الْكَلِمَتَانِ فِي قَلْبِ كُلِّ مُشْرِكٍ وَذَلَّتْ بِهَا أَلْسِنَتُهُمْ وَاسْتَبْشَرُوا بِهَا وَقَالُوا إِنَّ مُحَمَّدًا ﷺ قَدْ رَجَعَ إِلَى دِينِهِ الْأَوَّلِ وَدِينِ قَوْمِهِ فَلَمَّا بَلَغَ رَسُولُ اللهِ ﷺ آخِرَ السُّورَةِ الَّتِي فِيهَا النَّجْمُ سَجَدَ وَسَجَدَ مَعَهُ كُلُّ مَنْ حَضَرَ مِنْ مُسْلِمٍ وَمُشْرِكٍ غَيْرَ أَنَّ الْوَلِيدَ بْنَ الْمُغِيرَةِ كَانَ رَجُلًا كَبِيرًا فَرَفَعَ عَلَى كَفِّهِ تُرَابًا فَسَجَدَ عَلَيْهِ فَعَجِبَ الْفَرِيقَانِ كِلَاهُمَا مِنْ جَمَاعَتِهِمْ فِي السُّجُودِ لِسُجُودِ رَسُولِ اللهِ ﷺ فَأَمَّا الْمُسْلِمُونَ فَعَجِبُوا مِنْ سُجُودِ الْمُشْرِكِينَ عَلَى غَيْرِ إِيمَانٍ وَلَا يَقِينٍ وَلَمْ يَكُنِ الْمُسْلِمُونَ سَمِعُوا الَّذِي أَلْقَى الشَّيْطَانُ عَلَى أَلْسِنَةِ الْمُشْرِكِينَ وَأَمَّا الْمُشْرِكُونَ فَاطْمَأَنَّتْ أَنْفُسُهُمْ إِلَى النَّبِيِّ ﷺ وَأَصْحَابِهِ لَمَّا سَمِعُوا الَّذِي أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّةِ النَّبِيِّ ﷺ وَحَدَّثَهُمُ الشَّيْطَانُ أَنَّ رَسُولَ اللهِ ﷺ قَدْ قَرَأَهَا فِي السَّجْدَةِ فَسَجَدُوا لِتَعْظِيمِ آلِهَتِهِمْ فَفَشَتْ تِلْكَ الْكَلِمَةُ فِي النَّاسِ وَأَظْهَرَهَا الشَّيْطَانُ حَتَّى بَلَغَتِ الْحَبَشَةَ فَلَمَّا سَمِعَ عُثْمَانُ بْنُ مَظْعُونٍ وَعَبْدُ اللهِ بْنُ مَسْعُودٍ وَمَنْ كَانَ مَعَهُمْ مِنْ أَهْلِ مَكَّةَ أَنَّ النَّاسَ قَدْ أَسْلَمُوا وَصَلَّوْا مَعَ رَسُولِ اللهِ ﷺ وَبَلَغَهُمْ سُجُودُ الْوَلِيدِ بْنِ الْمُغِيرَةِ عَلَى التُّرَابِ عَلَى كَفَّيْهِ أَقْبَلُوا سِرَاعًا وَكَبُرَ ذَلِكَ عَلَى رَسُولِ اللهِ ﷺ فَلَمَّا أَمْسَى أَتَاهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ فَشَكَا إِلَيْهِ فَأَمَرَهُ فَقَرَأَ عَلَيْهِ فَلَمَّا بَلَغَهَا تَبَرَّأَ مِنْهَا جِبْرِيلُ عَلَيْهِ السَّلَامُ وَقَالَ مَعَاذَ اللهِ مِنْ هَاتَيْنِ مَا أَنْزَلَهُمَا رَبِّي وَلَا أَمَرَنِي بِهِمَا رَبُّكَ فَلَمَّا رَأَى ذَلِكَ رَسُولُ اللهِ ﷺ شَقَّ عَلَيْهِ وَقَالَ «أَطَعْتُ الشَّيْطَانَ وَتَكَلَّمْتُ بِكَلَامِهِ وَشَرَكَنِي فِي أَمْرِ اللهِ» فَنَسَخَ اللهُ ﷻ مَا أَلْقَى الشَّيْطَانُ وَأَنْزَلَ عَلَيْهِ {وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللهُ آيَاتِهِ وَاللهُ عَلِيمٌ حَكِيمٌ لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ} فَلَمَّا بَرَّأَهُ اللهُ مِنْ سَجْعِ الشَّيْطَانِ وَفِتْنَتِهِ انْقَلَبَ الْمُشْرِكُونَ بَضَلَالِهِمْ وَعَدَاوَتِهِمْ وَبَلَغَ الْمُسْلِمِينَ مِمَّنْ كَانَ بِأَرْضِ الْحَبَشَةِ وَقَدْ شَارَفُوا مَكَّةَ فَلَمْ يَسْتَطِيعُوا الرُّجُوعَ مِنْ شِدَّةِ الْبَلَاءِ الَّذِي أَصَابَهُمْ وَالْجُوعِ وَالْخَوْفِ خَافُوا أَنْ يَدْخُلُوا مَكَّةَ فَيُبْطَشَ بِهِمْ فَلَمْ يَدْخُلْ رَجُلٌ مِنْهُمْ إِلَّا بِجِوَارٍ وَأَجَارَ الْوَلِيدُ بْنُ الْمُغِيرَةِ عُثْمَانَ بْنَ مَظْعُونٍ فَلَمَّا أَبْصَرَ عُثْمَانُ بْنُ مَظْعُونٍ الَّذِي لَقِيَ رَسُولَ اللهِ ﷺ وَأَصْحَابَهُ مِنَ الْبَلَاءِ وَعُذِّبَتْ طَائِفَةٌ مِنْهُمْ بِالنَّارِ وَبِالسِّيَاطِ وَعُثْمَانُ مُعَافًى لَا يُعْرَضُ لَهُ رَجَعَ إِلَى نَفْسِهِ فَاسْتَحَبَّ الْبَلَاءَ عَلَى الْعَافِيَةِ وَقَالَ أَمَا مَنْ كَانَ فِي عَهْدِ اللهِ وَذِمَّتَهِ وَذِمَّةِ رَسُولِهِ الَّذِي اخْتَارَ لِأَوْلِيَائِهِ مِنْ أَهْلِ الْإِسْلَامِ وَمَنْ دَخَلَ فِيهِ فَهُوَ خَائِفٌ مُبْتَلًى بِالشِّدَّةِ وَالْكَرْبِ عَمَدَ إِلَى الْوَلِيدِ بْنِ الْمُغِيرَةِ فَقَالَ يَا ابْنَ عَمِّ قَدْ أَجَرْتَنِي فَأَحْسَنْتَ جِوَارِي وَإِنِّي أُحِبُّ أَنْ تُخْرِجَنِي إِلَى عَشِيرَتِكَ فَتَبْرَأَ مِنِّي بَيْنَ أَظْهُرِهِمْ فَقَالَ لَهُ الْوَلِيدُ ابْنَ أَخِي لَعَلَّ أَحَدًا آذَاكَ وَشَتَمَكَ وَأَنْتَ فِي ذِمَّتِي فَأَنْتَ تُرِيدُ مَنْ هُوَ أَمْنَعُ لَكَ مِنِّي فَأَكْفِيكَ ذَلِكَ؟ قَالَ لَا وَاللهِ مَا بِي ذَلِكَ وَمَا اعْتَرَضَ لِي مِنْ أَحَدٍ فَلَمَّا أَبَى عُثْمَانُ إِلَّا أَنْ يَتَبَرَّأَ مِنْهُ الْوَلِيدُ أَخْرَجَهُ إِلَى الْمَسْجِدِ وَقُرَيْشٌ فِيهِ كَأَحْفَلِ مَا كَانُوا وَلَبِيدُ بْنُ رَبِيعَةَ الشَّاعِرُ يُنْشِدُهُمْ فَأَخَذَ الْوَلِيدُ بِيَدِ عُثْمَانَ فَأَتَى بِهِ قُرَيْشًا فَقَالَ إِنَّ هَذَا غَلَبَنِي وَحَمَلَنِي عَلَى أَنْ أَبْرَأَ إِلَيْهِ مِنْ جِوَارِي أُشْهِدُكُمْ أَنِّي مِنْهُ بَرِيءٌ فَجَلَسَا مَعَ الْقَوْمِ وَأَخَذَ لَبِيدُ يُنْشِدُهُمْ فَقَالَ

أَنَّ الْمُلْحِدَ ابْنَ الزُّبَيْرِ دَعَاكَ إِلَى بَيْعَتِهِ ليُدْخِلَكَ فِي طَاعَتِهِ فَتَكُونَ عَلَى الْبَاطِلِ ظَهِيرًا وَفِي الْمَأْثَمِ شَرِيكًا فَامْتَنَعْتَ عَلَيْهِ وَانْقَبَضْتَ؛ لِمَا عَرَّفَكَ اللهُ مِنْ نَفْسِكَ فِي حَقِّنَا أَهْلَ الْبَيْتِ فَجَزَاكَ اللهُ أَفْضَلَ مَا يَجْزِي الْوَاصِلِينَ مِنْ أَرْحَامِهِمُ الْمُوفِينَ بِعُهُودِهِمْ فَمَهْمَا أَنْسَى مِنَ الْأَشْيَاءِ فَلَسْتُ أَنْسَى بِرَّكَ وَصِلَتَكَ وَحُسْنَ جائِزَتِكَ بِالَّذِي أَنْتَ أَهْلُهُ مِنَّا فِي الطَّاعَةِ وَالشَّرَفِ وَالْقَرَابَةِ لِرَسُولِ اللهِ ﷺ فَانْظُرْ مَنْ قِبَلَكَ مِنْ قَوْمِكَ وَمَنْ يَطْرَأُ عَلَيْكَ مِنْ أَهْلِ الْآفَاقِ مِمَّنْ يَسْحَرُهُ ابْنُ الزُّبَيْرِ بِلِسَانِهِ وَزُخْرُفِ قَوْلِهِ فَخَذِّلْهُمْ عَنْهُ؛ فَإِنَّهُمْ لَكَ أَطْوَعُ وَمِنْكَ أَسْمَعُ مِنْهُمْ للمُلْحِدِ الْخَارِبِ الْمَارِقِ وَالسَّلَامُ فَكَتَبَ ابْنُ عَبَّاسٍ إِلَيْهِ أَمَّا بَعْدُ فَقَدْ جَاءَنِي كِتَابُكَ تَذْكُرُ دُعَاءَ ابْنِ الزُّبَيْرِ إِيَّايَ الَّذِي دَعَانِي إِلَيْهِ وَأَنِّي امْتَنَعْتُ مَعْرِفَةً لِحَقِّكَ فَإِنْ يَكُنْ ذَلِكَ كَذَلِكَ فَلَسْتُ بِرَّكَ أَغْزُو بِذَلِكَ وَلَكِنَّ اللهَ بِمَا أَنْوِي بِهِ عَلِيمٌ وَكَتَبْتَ إِلَيَّ أَنْ أَحُثَّ النَّاسَ عَلَيْكَ وَأُخَذِّلَهُمْ عَنِ ابْنِ الزُّبَيْرِ فَلَا سُرُورًا وَلَا حُبُورًا بِفِيكَ الْكِثْكِثُ وَلَكَ الْأَثْلَبُ إِنَّكَ لِعَازِبٌ إِنْ مَنَّتْكَ نَفْسُكَ وَإِنَّكَ لَأَنْتَ الْمَنْفُودُ الْمَثْبُورُ وَكَتَبْتَ إِلَيَّ تَذْكُرُ تَعْجِيلَ بِرِّي وَصِلَتِي فَاحْبِسْ أَيُّهَا الْإِنْسَانُ عَنِّي بِرَّكَ وَصِلَتَكَ فَإِنِّي حَابِسٌ عَنْكَ وُدِّي وَنُصْرَتِي وَلَعَمْرِي مَا تُعْطِينَا مِمَّا فِي يَدَيْكَ لَنَا إِلَّا الْقَلِيلَ وَتَحْبِسُ مِنْهُ الْعَرِيضَ الطَّوِيلَ لَا أَبَا لَكَ أَتُرَانِي أَنْسَى قَتْلَكَ حُسَيْنًا وَفِتْيانَ بَنِي عَبْدِ الْمُطَّلِبِ مَصَابِيحَ الدُّجَى وَنُجُومَ الْأَعْلَامِ غَادَرَتْهُمْ جُنُودُكَ بِأَمْرِكَ فَأَصْبَحُوا مُصَرِّعِينَ فِي صَعِيدٍ وَاحِدٍ مُزَمَّلِينَ فِي الدِّمَاءِ مَسْلُوبِينَ بِالْعَرَاءِ لَا مُكَفَّنِينَ وَلَا مُوسَّدِينَ تَسْفِيهِمُ الرِّيَاحُ وَتَغْزُوهُمُ الذِّئَابُ وَتَنْتَابُهُمْ عُرُجُ الضِّباعِ حَتَّى أَتَاحَ اللهُ لَهُمْ قَوْمًا لَمْ يُشْرِكُوا فِي دِمَائِهِمْ فَكَفَّنُوهُمْ وَأَجَنُّوهُمْ وَبِهِمْ وَاللهِ وَبِي مَنَّ اللهُ عَلَيْكَ فَجَلَسْتَ فِي مَجْلِسِكَ الَّذِي أَنْتَ فِيهِ وَمَهْمَا أَنْسَى مِنَ الْأَشْيَاءِ فَلَسْتُ أَنْسَى تَسْلِيطَكَ عَلَيْهِمُ الدَّعِيَ بْنَ الدَّعِيِّ لِلْعَاهِرَةِ الْفَاجِرَةِ الْبَعِيدَ رَحِمًا اللَّئِيمَ أَبًا وَأُمًّا وَالَّذِي اكْتَسَبَ أَبُوكَ فِي ادِّعَائِهِ لِنَفْسِهِ الْعَارَ وَالْمَأْثَمَ وَالْمَذَّلَةَ وَالْخِزْيَ فِي الدُّنْيَا وَالْآخِرَةِ؛ لِأَنَّ رَسُولَ اللهِ ﷺ قَالَ «الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ» وَإِنَّ أَبَاكَ زَعَمَ أَنَّ الْوَلَدَ لِغَيْرِ الْفِرَاشِ وَلَا يَضُرُّ الْعَاهِرَ وَيَلْحَقُ بِهِ وَلَدُهُ كَمَا يَلْحَقُ وَلَدُ الْبَغِيِّ الْمُرْشِدَ وَلَقَدْ أَمَاتَ أَبُوكَ السُّنَّةَ جَهْلًا وَأَحْيَى الْأَحْدَاثَ الْمُضِلَّةَ عَمْدًا وَمَهْمَا أَنْسَى مِنَ الْأَشْيَاءِ فَلَسْتُ أَنْسَى تَسْيِيرَكَ حُسَيْنًا مِنْ حَرَمِ رَسُولِ اللهِ ﷺ إِلَى حَرَمِ اللهِ وَتَسْيِيرَكَ إِلَيْهِمُ الرِّجَالَ وَإِدْسَاسَكَ إِلَيْهِمْ إِنْ هُوَ نَذَرَ بِكُمْ فَعَاجِلُوهُ فَمَا زِلْتَ بِذَلِكَ حَتَّى أَشْخَصْتَهُ مِنْ مَكَّةَ إِلَى أَرْضِ الْكُوفَةِ تَزْأَرُ إِلَيْهِ خَيْلُكَ وَجُنُودُكَ زَئِيرَ الْأُسْدِ عَدَاوَةً مِنْكَ لِلَّهِ وَلِرَسُولِهِ وَلِأَهْلِ بَيْتِهِ ثُمَّ كَتَبْتَ إِلَى ابْنِ مَرْجَانَةَ يَسْتَقْبِلُهُ بِالْخَيْلِ وَالرِّجَالِ وَالْأَسِنَّةِ وَالسُّيُوفِ ثُمَّ كَتَبْتَ إِلَيْهِ بُمُعَاجَلَتِهِ وَتَرْكِ مُطَاوَلَتِهِ حَتَّى قَتَلْتَهُ وَمَنْ مَعَهُ مِنْ فِتْيَانِ بَنِي عَبْدِ الْمُطَّلِبِ أَهْلِ الْبَيْتِ الَّذِينَ أَذْهَبَ اللهُ عَنْهُمُ الرِّجْسَ وَطَهَّرْهُمْ تَطْهِيرًا نَحْنُ أُولَئِكَ لَا كَآبَائِكَ الْأَجْلَافِ الْجُفَاةِ أَكْبَادِ الْحَمِيرِ وَلَقَدْ عَلِمْتَ أَنَّهُ كَانَ أَعَزَّ أَهْلِ الْبَطْحَاءِ بِالْبَطْحَاءِ قَدِيمًا وَأَعَزَّهُ بِهَا حَدِيثًا لَوَّثُوا بِالْحَرَمَيْنِ مَقَامًا وَاسْتَحَلَّ بِهَا قِتَالًا وَلَكِنَّهُ كَرِهَ أَنْ يَكُونَ هُوَ الَّذِي يُسْتَحَلُّ بِهِ حَرَمُ اللهِ وَحَرَمُ رَسُولِهِ ﷺ وَحُرْمَةُ الْبَيْتِ الْحَرَامِ فَطَلَبَ إِلَيْكُمُ الْحُسَيْنُ الْمُوَادَعَةَ وَسَأَلَكُمُ الرَّجْعَةَ فَاغْتَنَمْتُمْ قِلَّةَ نُصَّارِهِ وَاسْتئِصَالَ أَهْلِ بَيْتِهِ كَأَنَّكُمْ تَقْتُلُونَ أَهْلَ بَيْتٍ مِنَ التُّرْكِ أَوْ كَابُلَ فَكَيْفَ تَحْدُونِي عَلَى وُدِّكَ وَتَطْلُبُ نُصْرَتِي وَقَدْ قَتَلْتَ بَنِي أَبِي وَسَيْفُكَ يَقْطُرُ مِنْ دَمِي وَأَنْتَ آخِذُ ثَأْرِي؟ فَإِنْ يَشَأِ اللهُ لَا يَطُلْ لَدَيْكَ دَمِي وَلَا تَسْبِقْنِي بِثَأْرِي وَإِنْ تَسْبِقْنَا بِهِ فَقَبِلْنَا مَا قَبِلَتِ النَّبِيُّونَ وَآلُ النَّبِيِّينَ فظَلَّتْ دِمَاؤُهُمْ فِي الدُّنْيَا وَكَانَ الْمَوْعِدُ اللهَ فَكَفَى بِاللهِ لِلْمَظْلُومِينَ ناصِرًا وَمِنَ الظَّالِمِينَ مُنْتَقِمًا وَالْعَجَبُ كُلُّ الْعَجَبِ وَمَا عِشْتَ بِرَبِّكَ الدَّهْرَ الْعَجَبُ حَمْلُكَ بَنَاتِ عَبْدِ الْمُطَّلِبِ وَحَمْلُكَ أَبْنَاءَهُمْ أُغَيْلِمَةً صِغَارًا إِلَيْكَ بِالشَّامِ تُرِي النَّاسَ أَنَّكَ قَدْ قَهَرْتَنَا وَأَنَّكَ تُذِلُّنَا وَبِهِمْ وَاللهِ وَبِي مَنَّ اللهُ عَلَيْكَ وَعَلَى أَبِيكَ وَأُمِّكَ مِنَ النِّسَاءِ وَايْمُ اللهِ إِنَّكَ لَتُمْسِي وَتُصْبِحُ آمِنًا لجِرَاحِ يَدِي وَلَيَعْظُمَنَّ جُرْحُكَ بِلِسَانِي وَنَقْضِي وَإِبْرَامِي فَلَا يَسْتَفِزَّنَّكَ الْجَدَلُ فَلَنْ يُمْهِلَكَ اللهُ بَعْدَ قَتْلِكَ عِتْرَةَ رَسُولِهِ إِلَّا قَلِيلًا حَتَّى يَأْخُذَكَ أَخْذًا أَلِيمًا وَيُخْرِجَكَ مِنَ الدُّنْيَا آثِمًا مَذْمُومًا فَعِشْ لَا أَبَا لَكَ مَا شِئْتَ فَقَدْ أَرْدَاكَ عِنْدَ اللهِ مَا اقْتَرَفْتَ فَلَمَّا قَرَأَ يَزِيدُ الرِّسَالَةَ قَالَ لَقَدْ كَانَ ابْنُ عَبَّاسٍ مُضِيًّا عَلَى الشَّرِّ

تَفْتَرِقُونَ أَيُّهَا النَّاسُ ثَلَاثَ فِرَقٍ فِرْقَةٌ تَتْبَعُهُ وَفِرْقَةٌ تَلْحَقُ بِأَرْضِ آبَائِهَا مَنَابِتِ الشِّيحِ وَفِرْقَةٌ تَأْخُذُ شَطَّ هَذَا الْفُرَاتِ فَيُقَاتِلُهُمْ وَيُقَاتِلُونَهُ حَتَّى يَجْتَمِعَ الْمُؤْمِنُونَ بِغَرْبِيِّ الشَّامِ فَيَبْعَثُونَ إِلَيْهِ طَلِيعَةً فِيهِمْ فَارِسٌ عَلَى فَرَسٍ أَشْقَرَ أَوْ أَبْلَقَ فَيُقْتَلُونَ لَا يَرْجِعُ إِلَيْهِمْ شَيْءٌ قَالَ وَحَدَّثَنِي أَبُو صَادِقٍ عَنْ رَبِيعَةَ بْنِ نَاجِدٍ عَنْ عَبْدِ اللهِ قَالَ «فَرَسٌ أَشْقَرُ» قَالَ عَبْدُ اللهِ «وَيَزْعُمُ أَهْلُ الْكِتَابِ أَنَّ الْمَسِيحَ يَنْزِلُ فَيَقْتُلُهُ» وَلَمْ أَسْمَعْهُ يُحَدِّثُ عَنْ أَهْلِ الْكِتَابِ حَدِيثًا غَيْرَ هَذَا ثُمَّ يَخْرُجُ يَأْجُوجُ وَمَأْجُوجُ فَيَمُوجُونَ فِي الْأَرْضِ فَيُفْسِدُونَ فِيهَا ثُمَّ قَرَأَ عَبْدُ اللهِ {وَهُمْ مِنْ كُلِّ حَدَبٍ} يَنْسِلُونَ ثُمَّ يَبْعَثُ اللهُ عَلَيْهِ دَابَّةً مِثْلَ هَذِهِ النَّغَفَةِ فَيَلِجُ فِي أَسْمَاعِهِمْ وَمَنَاخِرِهِمْ فَيَمُوتُونَ فَتَنْتُنُ الْأَرْضُ مِنْهُمْ قَالَ «فَيَجْأَرُ الْأَرْضُ إِلَى اللهِ فَيُرْسِلُ اللهُ مَاءً فَيُطَهِّرُ الْأَرْضَ مِنْهُمْ ثُمَّ يَبْعَثُ اللهُ رِيحًا فِيهِ زَمْهَرِيرٌ بَارِدَةً فَلَا تَدَعُ عَلَى وَجْهِ الْأَرْضِ مُؤْمِنًا إِلَّا كُفِتَ بِتِلْكَ الرِّيحِ ثُمَّ تَقُومُ السَّاعَةُ عَلَى شِرَارِ النَّاسِ ثُمَّ يَقُومُ مَلَكٌ بِالصُّورِ بَيْنَ السَّمَاءِ وَالْأَرْضِ فَيَنْفُخُ فِيهِ وَلَا يَبْقَى خَلْقٌ لِلَّهِ ﷻ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا مَاتَ إِلَّا مَنْ شَاءَ رَبُّكَ ثُمَّ يَكُونُ بَيْنَ النَّفْخَتَيْنِ مَا شَاءَ اللهُ أَنْ يَكُونَ» قَالَ فَلَيْسَ مِنْ بَنِي آدَمَ خَلْقٌ إِلَّا فِي الْأَرْضِ مِنْهُ شَيْءٌ ثُمَّ يُرْسِلُ اللهُ مَاءً مِنْ تَحْتِ الْعَرْشِ يُمْنِي كَمَنِيِّ الرَّجاُلِ فَتَنْبُتُ جُسْمَانُهُمْ وَلُحْمَانُهُمْ مِنْ ذَلِكَ الْمَاءِ كَمَا يَنْبُتُ الْأَرْضُ مِنَ السُّدِّيِّ ثُمَّ قَرَأَ عَبْدُ اللهِ {الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا} «فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا كَذَلِكَ النُّشُورُ» ثُمَّ يَقُومُ مَلَكٌ بِالصُّورِ بَيْنَ السَّمَاءِ وَالْأَرْضِ فَيَنْفُخُ فِيهِ فَتَنْطَلِقُ كُلُّ نَفْسٍ إِلَى جَسَدِهَا حَتَّى يَدْخُلَ فِيهِ فَيَقُومُونَ فَيَحْيَوْنَ حَيَّةَ رَجُلٍ وَاحِدٍ قِيَامًا لِرَبِّ الْعَالَمِينَ ثُمَّ يَتَمَثَّلُ اللهُ ﷻ لِلْخَلْقِ فَيَلْقَاهُمْ فَلَيْسَ أَحَدٌ مِنَ الْخَلْقِ يَعْبُدُ مِنْ دُونِ اللهِ شَيْئًا إِلَّا هُوَ مُرْتَفِعٌ لَهُ يَتْبَعُهُ فَيُلْقَى الْيَهُودَ فَيَقُولُ مَا تَعْبُدُونَ؟ قَالُوا عُزَيْرًا قَالَ هَلْ يَسُرُّكُمُ الْمَاءُ؟ قَالُوا نَعَمْ فَيُرِيهِمْ جَهَنَّمَ كَهَيْئَةِ السَّرَابِ ثُمَّ قَرَأَ عَبْدُ اللهِ {وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِلْكَافِرِينَ عَرْضًا} ثُمَّ يَلْقَى النَّصَارَى فَيَقُولُ مَا تَعْبُدُونَ؟ قَالُوا الْمَسِيحَ قَالَ فَهَلْ يَسُرُّكُمُ السَّرَابُ؟ قَالُوا نَعَمْ فَيُرِيهِمْ جَهَنَّمَ كَهَيْئَةِ السَّرَابِ وَكَذَلِكَ لِمَنْ كَانَ يَعْبُدُ مِنْ دُونِ اللهِ شَيْئًا ثُمَّ قَرَأَ عَبْدُ اللهِ {وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ} حَتَّى يَمُرَّ الْمُسْلِمُونَ فَيَلْقَاهُمْ فَيَقُولُ مَنْ تَعْبُدُونَ؟ فَيَقُولُونَ نَعْبُدُ اللهَ لَا نُشْرِكُ بِهِ شَيْئًا فَيَنْتَهِرُهُمْ مَرَّةً أَوْ مَرَّتَيْنِ مَنْ تَعْبُدُونَ؟ فَيَقُولُونَ سُبْحَانَهُ إِذَا اعْتَرَفَ لَنَا عَرَفْنَاهُ فَعِنْدَ ذَلِكَ يُكْشَفُ عَنْ سَاقٍ فَلَا يَبْقَى مُؤْمِنٌ إِلَّا خَرَّ لِلَّهِ سَاجِدًا وَيَبْقَى الْمُنَافِقُونَ ظُهُورُهُمْ طَبَقًا وَاحِدًا كَأَنَّمَا فِيهَا السَّفَافِيدُ فَيَقُولُونَ رَبَّنَا فَيَقُولُ قَدْ كُنْتُمْ تُدْعَوْنَ إِلَى السُّجُودِ وَأَنْتُمْ سَالِمُونَ ثُمَّ يَأْمُرُ بِالصِّرَاطِ فَيُضْرَبُ عَلَى جَهَنَّمَ فَيَمُرُّ النَّاسُ بِأَعْمَالِهِمْ زُمَرًا أَوَائِلُهُمْ كَلَمْحِ الْبَرْقِ ثُمَّ كَمَرِّ الرِّيحِ ثُمَّ كَمَرِّ الطَّيْرِ ثُمَّ كَأَسْرَعِ الْبَهَائِمِ ثُمَّ قَالَ ثُمَّ كَذَلِكَ حَتَّى يَجِيءَ الرَّجُلُ سَعْيًا حَتَّى يَجِيءَ الرَّجُلُ مَشْيًا حَتَّى يَكُونَ آخِرُهُمْ رَجُلًا يُتَلَقَّى عَلَى بَطْنِهِ فَيَقُولُ يَا رَبِّ أَبْطَأْتَ بِي فَيَقُولُ إِنَّمَا أَبْطَأَ بِكَ عَمَلُكَ ثُمَّ يَأْذَنُ اللهُ ﷻ فِي الشَّفَاعَةِ فَيَكُونُ أَوَّلُ شَافِعٍ يَوْمَ الْقِيَامَةِ جِبْرِيلُ ثُمَّ إِبْرَاهِيمُ ثُمَّ مُوسَى أَوْ قَالَ عِيسَى عَلَيْهِمَا السَّلَامُ قَالَ سَلَمَةُ ثُمَّ يَقُومُ نَبِيِّكُمْ ﷺ رَابِعًا لَا يَشْفَعُ أَحَدٌ بَعْدَهُ فِيمَا يَشْفَعُ فِيهِ وَهُوَ الْمَقَامُ الْمَحْمُودُ الَّذِي وَعَدَهُ اللهُ {عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا} وَلَيْسَ مِنْ نَفْسٍ إِلَّا تَنْظُرُ إِلَى بَيْتٍ فِي الْجَنَّةِ وَبَيْتٍ فِي النَّارِ فَيُقَالُ لَوْ عَمِلْتُمْ وَهُوَ يَوْمُ الْحَسْرَةِ قَالَ فَيَرَى أَهْلُ النَّارِ الْبَيْتَ الَّذِي فِي الْجَنَّةِ فَيُقَالُ لَوْ عَمِلْتُمْ وَيَرَى أَهْلُ الْجَنَّةِ الْبَيْتَ الَّذِي فِي النَّارِ فَيَقُولُ لَوْلَا أَنْ مَنَّ اللهُ عَلَيْكُمْ ثُمَّ يَشْفَعُ الْمَلَائِكَةُ وَالنَّبِيُّونَ وَالشُّهَدَاءُ وَالصَّالِحُونَ وَالْمُؤْمِنُونَ فَيُشَفِّعُهُمُ اللهُ ثُمَّ يَقُولُ أَنَا أَرْحَمُ الرَّاحِمِينَ فَيُخْرِجُ مِنَ النَّارِ أَكْثَرَ مِمَّا أَخْرَجَ مِنَ جَمِيعِ الْخَلْقِ بِرَحْمَتِهِ حَتَّى مَا يَتْرُكُ فِيهَا أَحَدًا فِيهِ خَيْرٌ ثُمَّ قَرَأَ عَبْدُ اللهِ «قُلْ» يَا أَيُّهَا الْكُفَّارُ {مَا سَلَكَكُمْ فِي سَقَرَ} وَعَقَدْ بِيَدِهِ {قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ} وَعَقَدْ أَرْبَعًا وَقَالَ سُفْيَانُ بِيَدِهِ وَضَمَّ أَرْبَعَ أَصَابِعَ وَوَصَفَهُ أَبُو نُعَيْمٍ ثُمَّ قَالَ عَبْدُ اللهِ هَلْ تَرَوْنَ فِي هَؤُلَاءِ أَحَدًا فِيهِ خَيْرٌ؟ فَإِذَا أَرَادَ اللهُ أَنْ لَا يُخْرِجَ مِنْهَا أَحَدًا غَيَّرَ وُجُوهَهُمْ وَأَلْوَانَهُمْ فَيَجِيءُ الرَّجُلُ مِنَ الْمُؤْمِنِينَ فَيَشْفَعُ فَقَالَ لَهُ مَنْ عَرَفَ أَحَدًا فَلْيُخْرِجْهُ فَيَجِيءُ الرَّجُلُ فَيَنْظُرُ وَلَا يَعْرِفُ أَحَدًا فَيَقُولُ الرَّجُلُ لِلرَّجُلِ يَا فُلَانُ أَنَا فُلَانٌ فَيَقُولُ مَا أَعْرِفُكَ فَيَقُولُونَ {رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ} فَإِذَا قَالَ ذَلِكَ أُطْبِقَتْ عَلَيْهِمْ فَلَمْ يَخْرُجْ مِنْهُمْ بَشَرٌ

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