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 رَوَاهُ صَالِحُ بْنُ كَيْسَانَ وَيُونُسُ وَمَعْمَرٌ عَنِ الزُّهْرِيِّ

The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Kaʿba under a tree on the spot of Zamzam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael's mother followed him saying, "O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her Then she asked him, "Has Allah ordered you to do so?" He said, "Yes." She said, "Then He will not neglect us," and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Kaʿba, and raising both hands, invoked Allah saying the following prayers: 'O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaʿba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.' (14.37) Ishmael's mother went on suckling Ishmael and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times." The Prophet ﷺ said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it." The Prophet ﷺ added, "May Allah bestow Mercy on Ishmael's mother! Had she let the Zamzam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zamzam would have been a stream flowing on the surface of the earth." The Prophet ﷺ further added, "Then she drank (water) and suckled her child. The angel said to her, 'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.' The House (i.e. Kaʿba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada'. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, 'This bird must be flying around water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water)." The Prophet ﷺ added, "Ishmael's mother was sitting near the water. They asked her, 'Do you allow us to stay with you?" She replied, 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet ﷺ further said, "Ishmael's mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them. After Ishmael's mother had died, Abraham came after Ishmael's marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael's wife about him, she replied, 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied, 'We are living in misery; we are living in hardship and destitution,' complaining to him. He said, 'When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).' When Ishmael came, he seemed to have felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.' On that Ishmael said, 'Did he advise you anything?' She replied, 'Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.' Ishmael said, 'It was my father, and he has ordered me to divorce you. Go back to your family.' So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum). Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael's wife and asked her about Ishmael. She said, 'He has gone in search of our livelihood.' Abraham asked her, 'How are you getting on?' asking her about their sustenance and living. She replied, 'We are prosperous and well-off (i.e. we have everything in abundance).' Then she thanked Allah' Abraham said, 'What kind of food do you eat?' She said. 'Meat.' He said, 'What do you drink?' She said, 'Water." He said, "O Allah! Bless their meat and water." The Prophet added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet ﷺ added, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca." The Prophet ﷺ added," Then Abraham said Ishmael's wife, "When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.' When Ishmael came back, he asked his wife, 'Did anyone call on you?' She replied, 'Yes, a good-looking old man came to me,' so she praised him and added. 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.' Ishmael asked her, 'Did he give you any piece of advice?' She said, 'Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.' On that Ishmael said, 'It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.' Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham said, 'O Ishmael! Allah has given me an order.' Ishmael said, 'Do what your Lord has ordered you to do.' Abraham asked, 'Will you help me?' Ishmael said, 'I will help you.' Abraham said, Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it." The Prophet ﷺ added, "Then they raised the foundations of the House (i.e. the Kaʿba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, 'O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.' The Prophet ﷺ added, "Then both of them went on building and going round the Kaʿba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing." (2.127)  

أَوَّلَ مَا اتَّخَذَ النِّسَاءُ الْمِنْطَقَ مِنْ قِبَلِ أُمِّ إِسْمَاعِيلَ اتَّخَذَتْ مِنْطَقًا لَتُعَفِّيَ أَثَرَهَا عَلَى سَارَةَ ثُمَّ جَاءَ بِهَا إِبْرَاهِيمُ وَبِابْنِهَا إِسْمَاعِيلَ وَهْىَ تُرْضِعُهُ حَتَّى وَضَعَهُمَا عِنْدَ الْبَيْتِ عِنْدَ دَوْحَةٍ فَوْقَ زَمْزَمَ فِي أَعْلَى الْمَسْجِدِ وَلَيْسَ بِمَكَّةَ يَوْمَئِذٍ أَحَدٌ وَلَيْسَ بِهَا مَاءٌ فَوَضَعَهُمَا هُنَالِكَ وَوَضَعَ عِنْدَهُمَا جِرَابًا فِيهِ تَمْرٌ وَسِقَاءً فِيهِ مَاءٌ ثُمَّ قَفَّى إِبْرَاهِيمُ مُنْطَلِقًا فَتَبِعَتْهُ أُمُّ إِسْمَاعِيلَ فَقَالَتْ يَا إِبْرَاهِيمُ أَيْنَ تَذْهَبُ وَتَتْرُكُنَا بِهَذَا الْوَادِي الَّذِي لَيْسَ فِيهِ إِنْسٌ وَلاَ شَىْءٌ فَقَالَتْ لَهُ ذَلِكَ مِرَارًا وَجَعَلَ لاَ يَلْتَفِتُ إِلَيْهَا فَقَالَتْ لَهُ آللَّهُ الَّذِي أَمَرَكَ بِهَذَا قَالَ نَعَمْ قَالَتْ إِذًا لاَ يُضَيِّعُنَا ثُمَّ رَجَعَتْ فَانْطَلَقَ إِبْرَاهِيمُ حَتَّى إِذَا كَانَ عِنْدَ الثَّنِيَّةِ حَيْثُ لاَ يَرَوْنَهُ اسْتَقْبَلَ بِوَجْهِهِ الْبَيْتَ ثُمَّ دَعَا بِهَؤُلاَءِ الْكَلِمَاتِ وَرَفَعَ يَدَيْهِ فَقَالَ {رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ} حَتَّى بَلَغَ {يَشْكُرُونَ} وَجَعَلَتْ أُمُّ إِسْمَاعِيلَ تُرْضِعُ إِسْمَاعِيلَ وَتَشْرَبُ مِنْ ذَلِكَ الْمَاءِ حَتَّى إِذَا نَفِدَ مَا فِي السِّقَاءِ عَطِشَتْ وَعَطِشَ ابْنُهَا وَجَعَلَتْ تَنْظُرُ إِلَيْهِ يَتَلَوَّى أَوْ قَالَ يَتَلَبَّطُ فَانْطَلَقَتْ كَرَاهِيَةَ أَنْ تَنْظُرَ إِلَيْهِ فَوَجَدَتِ الصَّفَا أَقْرَبَ جَبَلٍ فِي الأَرْضِ يَلِيهَا فَقَامَتْ عَلَيْهِ ثُمَّ اسْتَقْبَلَتِ الْوَادِيَ تَنْظُرُ هَلْ تَرَى أَحَدًا فَلَمْ تَرَ أَحَدًا فَهَبَطَتْ مِنَ الصَّفَا حَتَّى إِذَا بَلَغَتِ الْوَادِيَ رَفَعَتْ طَرَفَ دِرْعِهَا ثُمَّ سَعَتْ سَعْىَ الإِنْسَانِ الْمَجْهُودِ حَتَّى جَاوَزَتِ الْوَادِيَ ثُمَّ أَتَتِ الْمَرْوَةَ فَقَامَتْ عَلَيْهَا وَنَظَرَتْ هَلْ تَرَى أَحَدًا فَلَمْ تَرَ أَحَدًا فَفَعَلَتْ ذَلِكَ سَبْعَ مَرَّاتٍ قَالَ ابْنُ عَبَّاسٍ قَالَ النَّبِيُّ ﷺ فَذَلِكَ سَعْىُ النَّاسِ بَيْنَهُمَا فَلَمَّا أَشْرَفَتْ عَلَى الْمَرْوَةِ سَمِعَتْ صَوْتًا فَقَالَتْ صَهٍ تُرِيدَ نَفْسَهَا ثُمَّ تَسَمَّعَتْ فَسَمِعَتْ أَيْضًا فَقَالَتْ قَدْ أَسْمَعْتَ إِنْ كَانَ عِنْدَكَ غِوَاثٌ فَإِذَا هِيَ بِالْمَلَكِ عِنْدَ مَوْضِعِ زَمْزَمَ فَبَحَثَ بِعَقِبِهِ أَوْ قَالَ بِجَنَاحِهِ حَتَّى ظَهَرَ الْمَاءُ فَجَعَلَتْ تُحَوِّضُهُ وَتَقُولُ بِيَدِهَا هَكَذَا وَجَعَلَتْ تَغْرِفُ مِنَ الْمَاءِ فِي سِقَائِهَا وَهْوَ يَفُورُ بَعْدَ مَا تَغْرِفُ قَالَ ابْنُ عَبَّاسٍ قَالَ النَّبِيُّ ﷺ يَرْحَمُ اللَّهُ أُمَّ إِسْمَاعِيلَ لَوْ تَرَكَتْ زَمْزَمَ أَوْ قَالَ لَوْ لَمْ تَغْرِفْ مِنَ الْمَاءِ لَكَانَتْ زَمْزَمُ عَيْنًا مَعِينًا قَالَ فَشَرِبَتْ وَأَرْضَعَتْ وَلَدَهَا فَقَالَ لَهَا الْمَلَكُ لاَ تَخَافُوا الضَّيْعَةَ فَإِنَّ هَا هُنَا بَيْتَ اللَّهِ يَبْنِي هَذَا الْغُلاَمُ وَأَبُوهُ وَإِنَّ اللَّهَ لاَ يُضِيعُ أَهْلَهُ وَكَانَ الْبَيْتُ مُرْتَفِعًا مِنَ الأَرْضِ كَالرَّابِيَةِ تَأْتِيهِ السُّيُولُ فَتَأْخُذُ عَنْ يَمِينِهِ وَشِمَالِهِ فَكَانَتْ كَذَلِكَ حَتَّى مَرَّتْ بِهِمْ رُفْقَةٌ مِنْ جُرْهُمَ أَوْ أَهْلُ بَيْتٍ مِنْ جُرْهُمَ مُقْبِلِينَ مِنْ طَرِيقِ كَدَاءٍ فَنَزَلُوا فِي أَسْفَلِ مَكَّةَ فَرَأَوْا طَائِرًا عَائِفًا فَقَالُوا إِنَّ هَذَا الطَّائِرَ لَيَدُورُ عَلَى مَاءٍ لَعَهْدُنَا بِهَذَا الْوَادِي وَمَا فِيهِ مَاءٌ فَأَرْسَلُوا جَرِيًّا أَوْ جَرِيَّيْنِ فَإِذَا هُمْ بِالْمَاءِ فَرَجَعُوا فَأَخْبَرُوهُمْ بِالْمَاءِ فَأَقْبَلُوا قَالَ وَأُمُّ إِسْمَاعِيلَ عِنْدَ الْمَاءِ فَقَالُوا أَتَأْذَنِينَ لَنَا أَنْ نَنْزِلَ عِنْدَكِ فَقَالَتْ نَعَمْ وَلَكِنْ لاَ حَقَّ لَكُمْ فِي الْمَاءِ قَالُوا نَعَمْ قَالَ ابْنُ عَبَّاسٍ قَالَ النَّبِيُّ ﷺ فَأَلْفَى ذَلِكَ أُمَّ إِسْمَاعِيلَ وَهْىَ تُحِبُّ الإِنْسَ فَنَزَلُوا وَأَرْسَلُوا إِلَى أَهْلِيهِمْ فَنَزَلُوا مَعَهُمْ حَتَّى إِذَا كَانَ بِهَا أَهْلُ أَبْيَاتٍ مِنْهُمْ وَشَبَّ الْغُلاَمُ وَتَعَلَّمَ الْعَرَبِيَّةَ مِنْهُمْ وَأَنْفَسَهُمْ وَأَعْجَبَهُمْ حِينَ شَبَّ فَلَمَّا أَدْرَكَ زَوَّجُوهُ امْرَأَةً مِنْهُمْ وَمَاتَتْ أُمُّ إِسْمَاعِيلَ فَجَاءَ إِبْرَاهِيمُ بَعْدَ مَا تَزَوَّجَ إِسْمَاعِيلُ يُطَالِعُ تَرِكَتَهُ فَلَمْ يَجِدْ إِسْمَاعِيلَ فَسَأَلَ امْرَأَتَهُ عَنْهُ فَقَالَتْ خَرَجَ يَبْتَغِي لَنَا ثُمَّ سَأَلَهَا عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ فَقَالَتْ نَحْنُ بِشَرٍّ نَحْنُ فِي ضِيقٍ وَشِدَّةٍ فَشَكَتْ إِلَيْهِ قَالَ فَإِذَا جَاءَ زَوْجُكِ فَاقْرَئِي عَلَيْهِ السَّلاَمَ وَقُولِي لَهُ يُغَيِّرْ عَتَبَةَ بَابِهِ فَلَمَّا جَاءَ إِسْمَاعِيلُ كَأَنَّهُ آنَسَ شَيْئًا فَقَالَ هَلْ جَاءَكُمْ مِنْ أَحَدٍ قَالَتْ نَعَمْ جَاءَنَا شَيْخٌ كَذَا وَكَذَا فَسَأَلَنَا عَنْكَ فَأَخْبَرْتُهُ وَسَأَلَنِي كَيْفَ عَيْشُنَا فَأَخْبَرْتُهُ أَنَّا فِي جَهْدٍ وَشِدَّةٍ قَالَ فَهَلْ أَوْصَاكِ بِشَىْءٍ قَالَتْ نَعَمْ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ السَّلاَمَ وَيَقُولُ غَيِّرْ عَتَبَةَ بَابِكَ قَالَ ذَاكِ أَبِي وَقَدْ أَمَرَنِي أَنْ أُفَارِقَكِ الْحَقِي بِأَهْلِكِ فَطَلَّقَهَا وَتَزَوَّجَ مِنْهُمْ أُخْرَى فَلَبِثَ عَنْهُمْ إِبْرَاهِيمُ مَا شَاءَ اللَّهُ ثُمَّ أَتَاهُمْ بَعْدُ فَلَمْ يَجِدْهُ فَدَخَلَ عَلَى امْرَأَتِهِ فَسَأَلَهَا عَنْهُ فَقَالَتْ خَرَجَ يَبْتَغِي لَنَا قَالَ كَيْفَ أَنْتُمْ وَسَأَلَهَا عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ فَقَالَتْ نَحْنُ بِخَيْرٍ وَسَعَةٍ وَأَثْنَتْ عَلَى اللَّهِ فَقَالَ مَا طَعَامُكُمْ قَالَتِ اللَّحْمُ قَالَ فَمَا شَرَابُكُمْ قَالَتِ الْمَاءُ فَقَالَ اللَّهُمَّ بَارِكْ لَهُمْ فِي اللَّحْمِ وَالْمَاءِ قَالَ النَّبِيُّ ﷺ وَلَمْ يَكُنْ لَهُمْ يَوْمَئِذٍ حَبٌّ وَلَوْ كَانَ لَهُمْ دَعَا لَهُمْ فِيهِ قَالَ فَهُمَا لاَ يَخْلُو عَلَيْهِمَا أَحَدٌ بِغَيْرِ مَكَّةَ إِلاَّ لَمْ يُوَافِقَاهُ قَالَ فَإِذَا جَاءَ زَوْجُكِ فَاقْرَئِي عَلَيْهِ السَّلاَمَ وَمُرِيهِ يُثْبِتُ عَتَبَةَ بَابِهِ فَلَمَّا جَاءَ إِسْمَاعِيلُ قَالَ هَلْ أَتَاكُمْ مِنْ أَحَدٍ قَالَتْ نَعَمْ أَتَانَا شَيْخٌ حَسَنُ الْهَيْئَةِ وَأَثْنَتْ عَلَيْهِ فَسَأَلَنِي عَنْكَ فَأَخْبَرْتُهُ فَسَأَلَنِي كَيْفَ عَيْشُنَا فَأَخْبَرْتُهُ أَنَّا بِخَيْرٍ قَالَ فَأَوْصَاكِ بِشَىْءٍ قَالَتْ نَعَمْ هُوَ يَقْرَأُ عَلَيْكَ السَّلاَمَ وَيَأْمُرُكَ أَنْ تُثْبِتَ عَتَبَةَ بَابِكَ قَالَ ذَاكِ أَبِي وَأَنْتِ الْعَتَبَةُ أَمَرَنِي أَنْ أُمْسِكَكِ ثُمَّ لَبِثَ عَنْهُمْ مَا شَاءَ اللَّهُ ثُمَّ جَاءَ بَعْدَ ذَلِكَ وَإِسْمَاعِيلُ يَبْرِي نَبْلاً لَهُ تَحْتَ دَوْحَةٍ قَرِيبًا مِنْ زَمْزَمَ فَلَمَّا رَآهُ قَامَ إِلَيْهِ فَصَنَعَا كَمَا يَصْنَعُ الْوَالِدُ بِالْوَلَدِ وَالْوَلَدُ بِالْوَالِدِ ثُمَّ قَالَ يَا إِسْمَاعِيلُ إِنَّ اللَّهَ أَمَرَنِي بِأَمْرٍ قَالَ فَاصْنَعْ مَا أَمَرَكَ رَبُّكَ قَالَ وَتُعِينُنِي قَالَ وَأُعِينُكَ قَالَ فَإِنَّ اللَّهَ أَمَرَنِي أَنْ أَبْنِيَ هَا هُنَا بَيْتًا وَأَشَارَ إِلَى أَكَمَةٍ مُرْتَفِعَةٍ عَلَى مَا حَوْلَهَا قَالَ فَعِنْدَ ذَلِكَ رَفَعَا الْقَوَاعِدَ مِنَ الْبَيْتِ فَجَعَلَ إِسْمَاعِيلُ يَأْتِي بِالْحِجَارَةِ وَإِبْرَاهِيمُ يَبْنِي حَتَّى إِذَا ارْتَفَعَ الْبِنَاءُ جَاءَ بِهَذَا الْحَجَرِ فَوَضَعَهُ لَهُ فَقَامَ عَلَيْهِ وَهْوَ يَبْنِي وَإِسْمَاعِيلُ يُنَاوِلُهُ الْحِجَارَةَ وَهُمَا يَقُولاَنِ {رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ} قَالَ فَجَعَلاَ يَبْنِيَانِ حَتَّى يَدُورَا حَوْلَ الْبَيْتِ وَهُمَا يَقُولاَنِ {رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ }  

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

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

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  

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  

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

لَمَّا ذُكِرَ مِنْ شَأْنِي الَّذِي ذُكِرَ وَمَا عَلِمْتُ بِهِ قَامَ رَسُولُ اللَّهِ ﷺ فِيَّ خَطِيبًا فَتَشَهَّدَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قَالَ أَمَّا بَعْدُ أَشِيرُوا عَلَىَّ فِي أُنَاسٍ أَبَنُوا أَهْلِي وَايْمُ اللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي مِنْ سُوءٍ وَأَبَنُوهُمْ بِمَنْ وَاللَّهِ مَا عَلِمْتُ عَلَيْهِ مِنْ سُوءٍ قَطُّ وَلاَ يَدْخُلُ بَيْتِي قَطُّ إِلاَّ وَأَنَا حَاضِرٌ وَلاَ غِبْتُ فِي سَفَرٍ إِلاَّ غَابَ مَعِي فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ ائْذَنْ لِي يَا رَسُولَ اللَّهِ أَنْ نَضْرِبَ أَعْنَاقَهُمْ وَقَامَ رَجُلٌ مِنْ بَنِي 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 فَلَمَّا كَانَ مَسَاءُ ذَلِكَ الْيَوْمِ خَرَجْتُ لِبَعْضِ حَاجَتِي وَمَعِي أُمُّ مِسْطَحٍ فَعَثَرَتْ وَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ أَىْ أُمِّ تَسُبِّينَ ابْنَكِ وَسَكَتَتْ ثُمَّ عَثَرَتِ الثَّانِيَةَ فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا تَسُبِّينَ ابْنَكِ ثُمَّ عَثَرَتِ الثَّالِثَةَ فَقَالَتْ تَعِسَ مِسْطَحٌ فَانْتَهَرْتُهَا فَقَالَتْ وَاللَّهِ مَا أَسُبُّهُ إِلاَّ فِيكِ فَقُلْتُ فِي أَىِّ شَأْنِي قَالَتْ فَبَقَرَتْ لِي الْحَدِيثَ فَقُلْتُ وَقَدْ كَانَ هَذَا قَالَتْ نَعَمْ وَاللَّهِ فَرَجَعْتُ إِلَى بَيْتِي كَأَنَّ الَّذِي خَرَجْتُ لَهُ 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 وَأَبَا بَكْرٍ فَوْقَ الْبَيْتِ يَقْرَأُ فَقَالَتْ أُمِّي مَا جَاءَ بِكِ يَا بُنَيَّةُ فَأَخْبَرْتُهَا وَذَكَرْتُ لَهَا الْحَدِيثَ وَإِذَا هُوَ لَمْ يَبْلُغْ مِنْهَا مِثْلَ مَا بَلَغَ مِنِّي فَقَالَتْ يَا بُنَيَّةُ خَفِّضِي عَلَيْكِ الشَّأْنَ فَإِنَّهُ وَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ حَسْنَاءُ عِنْدَ رَجُلٍ يُحِبُّهَا لَهَا ضَرَائِرُ إِلاَّ حَسَدْنَهَا وَقِيلَ فِيهَا وَإِذَا هُوَ لَمْ يَبْلُغْ مِنْهَا مَا بَلَغَ مِنِّي قُلْتُ وَقَدْ عَلِمَ بِهِ أَبِي قَالَتْ نَعَمْ قُلْتُ وَرَسُولُ اللَّهِ ﷺ قَالَتْ نَعَمْ وَرَسُولُ اللَّهِ ﷺ وَاسْتَعْبَرْتُ وَبَكَيْتُ فَسَمِعَ أَبُو بَكْرٍ صَوْتِي وَهْوَ فَوْقَ الْبَيْتِ يَقْرَأُ فَنَزَلَ فَقَالَ لأُمِّي مَا شَأْنُهَا قَالَتْ بَلَغَهَا الَّذِي ذُكِرَ مِنْ شَأْنِهَا فَفَاضَتْ عَيْنَاهُ قَالَ أَقْسَمْتُ عَلَيْكِ أَىْ 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 خَمِيرَهَا أَوْ عَجِينَهَا وَانْتَهَرَهَا بَعْضُ أَصْحَابِهِ فَقَالَ اصْدُقِي رَسُولَ اللَّهِ ﷺ حَتَّى أَسْقَطُوا لَهَا بِهِ فَقَالَتْ سُبْحَانَ اللَّهِ وَاللَّهِ مَا عَلِمْتُ عَلَيْهَا إِلاَّ مَا يَعْلَمُ الصَّائِغُ عَلَى تِبْرِ الذَّهَبِ الأَحْمَرِ وَبَلَغَ الأَمْرُ إِلَى ذَلِكَ الرَّجُلِ 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 حَتَّى دَخَلَ عَلَىَّ رَسُولُ اللَّهِ ﷺ وَقَدْ صَلَّى الْعَصْرَ ثُمَّ دَخَلَ وَقَدِ اكْتَنَفَنِي أَبَوَاىَ عَنْ يَمِينِي وَعَنْ شِمَالِي فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ يَا عَائِشَةُ إِنْ كُنْتِ قَارَفْتِ سُوءًا أَوْ ظَلَمْتِ فَتُوبِي إِلَى اللَّهِ فَإِنَّ اللَّهَ يَقْبَلُ التَّوْبَةَ مِنْ عِبَادِهِ قَالَتْ وَقَدْ جَاءَتِ امْرَأَةٌ مِنَ الأَنْصَارِ فَهْىَ 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 فَقَالَتْ أَقُولُ مَاذَا فَلَمَّا لَمْ يُجِيبَاهُ تَشَهَّدْتُ فَحَمِدْتُ اللَّهَ وَأَثْنَيْتُ عَلَيْهِ بِمَا هُوَ أَهْلُهُ ثُمَّ قُلْتُ أَمَّا بَعْدُ فَوَاللَّهِ لَئِنْ قُلْتُ لَكُمْ إِنِّي لَمْ أَفْعَلْ وَاللَّهُ ﷻ يَشْهَدُ إِنِّي لَصَادِقَةٌ مَا ذَاكَ بِنَافِعِي عِنْدَكُمْ لَقَدْ تَكَلَّمْتُمْ بِهِ وَأُشْرِبَتْهُ قُلُوبُكُمْ وَإِنْ قُلْتُ إِنِّي فَعَلْتُ وَاللَّهُ يَعْلَمُ أَنِّي لَمْ أَفْعَلْ لَتَقُولُنَّ قَدْ بَاءَتْ بِهِ عَلَى نَفْسِهَا وَإِنِّي وَاللَّهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلاً وَالْتَمَسْتُ اسْمَ يَعْقُوبَ فَلَمْ أَقْدِرْ عَلَيْهِ إِلاَّ أَبَا يُوسُفَ حِينَ قَالَ {فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} وَأُنْزِلَ عَلَى رَسُولِ اللَّهِ ﷺ مِنْ سَاعَتِهِ فَسَكَتْنَا فَرُفِعَ عَنْهُ وَإِنِّي لأَتَبَيَّنُ السُّرُورَ فِي وَجْهِهِ وَهْوَ يَمْسَحُ جَبِينَهُ وَيَقُولُ أَبْشِرِي يَا عَائِشَةُ فَقَدْ أَنْزَلَ اللَّهُ بَرَاءَتَكِ قَالَتْ وَكُنْتُ أَشَدَّ مَا كُنْتُ غَضَبًا فَقَالَ لِي أَبَوَاىَ قُومِي إِلَيْهِ فَقُلْتُ 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 ابْنَةُ 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 وَهْوَ الَّذِي كَانَ يَسْتَوْشِيهِ وَيَجْمَعُهُ وَهْوَ الَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ هُوَ وَحَمْنَةُ قَالَتْ فَحَلَفَ أَبُو بَكْرٍ أَنْ لاَ يَنْفَعَ مِسْطَحًا بِنَافِعَةٍ أَبَدًا فَأَنْزَلَ اللَّهُ ﷻ {وَلاَ يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ} إِلَى آخِرِ الآيَةِ يَعْنِي أَبَا بَكْرٍ vوَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ} يَعْنِي مِسْطَحًا إِلَى قَوْلِهِ {أَلاَ تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ} حَتَّى قَالَ أَبُو بَكْرٍ بَلَى وَاللَّهِ يَا رَبَّنَا إِنَّا لَنُحِبُّ أَنْ تَغْفِرَ لَنَا وَعَادَ لَهُ بِمَا كَانَ يَصْنَعُ  

“When the Messenger of Allah had performed Asr, Hamasa (he began mumbling)” – and Al—Hams according to some of them, is moving the lips as if he is speaking – “It was said to him: ‘O Messenger of Allah! After you performed Asr, you were mumbling?’ He said: ‘There was a Prophet among the Prophets, he was amazed with his people, so he said: “Who can stand against these people?” Then Allah revealed to him, that they must choose between some of them suffering from wrath, and between enemies of theirs assaulting them. They chose the wrath. So death was inflicted upon them such that seventy-thousand of them died in one day.’”He said: And when he would narrated this Hadith, he would also narrated another: “There was a king among the kings, and that king had a fortune-teller (Kahin) who would see for him. The fortune teller said: ‘Search for a boy for me, he must be understanding” or he said: “clever and quick, so that I can teach him this knowledge of mine. For verily, I fear that I shall die, and this knowledge will be removed from you, and there will be no one among you who knows it.” He said: “They looked for a boy fitting his description. (After finding one) they ordered him to tend to that fortune teller, and to continue visiting him. So he began his frequent visits, and on the boy’s route, there was a monk at his hermitage.” – Ma’mar said: “I think that during that time, the people at the hermitage were Muslims.” – He said: “They boy began asking that monk questions each time he passed him, and he would not leave him until he informed him, so he said: ‘I only worship Allah.’” He said: “So the boy began spending more time with the monk and arriving late to the fortune-teller. The fortune-teller sent a message to the boy’s family saying: ‘He hardly ever attends me.’ The boy told that to the monk, so the monk said to him: ‘When the fortune-teller asks you where you’ve been, tell him: “I was with my family.” And when your family asks you where you’ve been, then tell them that you were with the fortune-teller.’” He said: “One day, the boy passed by a large group of people being held back by a beast.” Some of them said, it was a lion. He said: “So the boy took a rock and said: ‘O Allah, if what the monk says is true, then I ask you to kill it.’” [He said:] “Then he threw the rock, killing the beast. The people began asking who killed it and some of them replied: ‘It was the boy.’ They were terrified and said: ‘This boy has learned a knowledge that no one else has learned.’” He said: “A blind man heard about him so he said to him: ‘If you can return my sight, I shall give you this and that.’ He said to him: ‘I do not want this from you. However, if your sight is returned to you, would you believe in the One who gave it back to you?’ He said: ‘Yes.’” He said: “So he supplicated to Allah, and He returned his sight to him, and the blind man believed. His case was conveyed to the king, so he sent for him to be brought before him. He said: ‘I shall kill each of you in a manner different than his comrade was killed.’ He called for the monk and the man who used to be blind. He placed a saw upon the forehead of one of them and killed him. Then he killed the other one by a different means. Then he gave orders for the boy, he said: ‘Take him to this or that mountain, and throw him from its peak.’ They brought him to that mountain, and when they reached the place from where they intended to cast him off, they began tumbling off of that mountain, and all of them fell down until none of them remained except for the boy.” He said: “Then he returned and the king ordered that he be brought out to sea and cast into it. So he was brought out to sea, but Allah drowned those who were with him, and He saved him. Then the boy said to the king: ‘You will not kill me until you tie me to the trunk of a tree and shoot me, and when you shoot me, you said: “In the Name of Allah, the Lord of this boy.’” He said: “So he ordered that he be tied, then when he shot him, he said: ‘In the Name of Allah, the Lord of this boy.’ The boy placed his hand upon his temple where he was shot, then he died. The people said: “This boy had knowledge that no one else had! Verily we believe in the Lord of this boy!” He said: It was conveyed to the king “Your efforts have been thwarted by the opposition of these three, now all of these people have opposed you.” He said: “So he had ditches dug, then fire wood was filled into it and a fire was lit. Then he (the king) had all of the people gathered and he said: ‘Whoever leaves his religion, then we shall leave him. And whoever does not leave, we shall cast him into this fire.’ So he began casting them into that ditch.” He said: “Allah, Blessed is He and Most High, said about that: ‘Cursed were the People of the Ditch. Of fire fed with fuel…’ until he reached: ‘…The Almighty, Worthy of all praise!’” He said: “As for the boy, he was buried.” He said: “It has been mentioned, that he was excavated during the time of Umar bin Al-Khattab, and his finger was at his temple, just as he had placed it when he was killed.”  

كَانَ رَسُولُ اللَّهِ ﷺ إِذَا صَلَّى الْعَصْرَ هَمَسَ وَالْهَمْسُ فِي قَوْلِ بَعْضِهِمْ تَحَرُّكُ شَفَتَيْهِ كَأَنَّهُ يَتَكَلَّمُ فَقِيلَ لَهُ إِنَّكَ يَا رَسُولَ اللَّهِ إِذَا صَلَّيْتَ الْعَصْرَ هَمَسْتَ قَالَ إِنَّ نَبِيًّا مِنَ الأَنْبِيَاءِ كَانَ أُعْجِبَ بِأُمَّتِهِ فَقَالَ مَنْ يَقُولُ لِهَؤُلاَءِ فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ خَيِّرْهُمْ بَيْنَ أَنْ أَنْتَقِمَ مِنْهُمْ وَبَيْنَ أَنْ أُسَلِّطَ عَلَيْهِمْ عَدُوَّهُمْ فَاخْتَارَ النِّقْمَةَ فَسَلَّطَ عَلَيْهِمُ الْمَوْتَ فَمَاتَ مِنْهُمْ فِي يَوْمٍ سَبْعُونَ أَلْفًا قَالَ وَكَانَ إِذَا حَدَّثَ بِهَذَا الْحَدِيثِ حَدَّثَ بِهَذَا الْحَدِيثِ الآخَرِ قَالَ كَانَ مَلِكٌ مِنَ الْمُلُوكِ وَكَانَ لِذَلِكَ الْمَلِكِ كَاهِنٌ يَكْهَنُ لَهُ فَقَالَ الْكَاهِنُ انْظُرُوا لِيَ غُلاَمًا فَهِمًا أَوْ قَالَ فَطِنًا لَقِنًا فَأُعَلِّمُهُ عِلْمِي هَذَا فَإِنِّي أَخَافُ أَنْ أَمُوتَ فَيَنْقَطِعَ مِنْكُمْ هَذَا الْعِلْمُ وَلاَ يَكُونُ فِيكُمْ مَنْ يَعْلَمُهُ قَالَ فَنَظَرُوا لَهُ عَلَى مَا وَصَفَ فَأَمَرَهُ أَنْ يَحْضُرَ ذَلِكَ الْكَاهِنَ وَأَنْ يَخْتَلِفَ إِلَيْهِ فَجَعَلَ يَخْتَلِفُ إِلَيْهِ وَكَانَ عَلَى طَرِيقِ الْغُلاَمِ رَاهِبٌ فِي صَوْمَعَةٍ قَالَ مَعْمَرٌ أَحْسِبُ أَنَّ أَصْحَابَ الصَّوَامِعِ كَانُوا يَوْمَئِذٍ مُسْلِمِينَ قَالَ فَجَعَلَ الْغُلاَمُ يَسْأَلُ ذَلِكَ الرَّاهِبَ كُلَّمَا مَرَّ بِهِ فَلَمْ يَزَلْ بِهِ حَتَّى أَخْبَرَهُ فَقَالَ إِنَّمَا أَعْبُدُ اللَّهَ قَالَ فَجَعَلَ الْغُلاَمُ يَمْكُثُ عِنْدَ الرَّاهِبِ وَيُبْطِئُ عَلَى الْكَاهِنِ فَأَرْسَلَ الْكَاهِنُ إِلَى أَهْلِ الْغُلاَمِ إِنَّهُ لاَ يَكَادُ يَحْضُرُنِي فَأَخْبَرَ الْغُلاَمُ الرَّاهِبَ بِذَلِكَ فَقَالَ لَهُ الرَّاهِبُ إِذَا قَالَ لَكَ الْكَاهِنُ أَيْنَ كُنْتَ فَقُلْ عِنْدَ أَهْلِي وَإِذَا قَالَ لَكَ أَهْلُكَ أَيْنَ كُنْتَ فَأَخِبِرْهُمْ أَنَّكَ كُنْتَ عِنْدَ الْكَاهِنِ قَالَ فَبَيْنَمَا الْغُلاَمُ عَلَى ذَلِكَ إِذْ مَرَّ بِجَمَاعَةٍ مِنَ النَّاسِ كَثِيرٍ قَدْ حَبَسَتْهُمْ دَابَّةٌ فَقَالَ بَعْضُهُمْ إِنَّ تِلْكَ الدَّابَّةَ كَانَتْ أَسَدًا قَالَ فَأَخَذَ الْغُلاَمُ حَجَرًا قَالَ اللَّهُمَّ إِنْ كَانَ مَا يَقُولُ الرَّاهِبُ حَقًّا فَأَسْأَلُكَ أَنْ أَقْتُلَهَا قَالَ ثُمَّ رَمَى فَقَتَلَ الدَّابَّةَ فَقَالَ النَّاسُ مَنْ قَتَلَهَا قَالُوا الْغُلاَمُ فَفَزِعَ النَّاسُ وَقَالُوا لَقَدْ عَلِمَ هَذَا الْغُلاَمُ عِلْمًا لَمْ يَعْلَمْهُ أَحَدٌ قَالَ فَسَمِعَ بِهِ أَعْمَى فَقَالَ لَهُ إِنْ أَنْتَ رَدَدْتَ بَصَرِي فَلَكَ كَذَا وَكَذَا قَالَ لَهُ لاَ أُرِيدُ مِنْكَ هَذَا وَلَكِنْ أَرَأَيْتَ إِنْ رَجَعَ إِلَيْكَ بَصَرُكَ أَتُؤْمِنُ بِالَّذِي رَدَّهُ عَلَيْكَ قَالَ نَعَمْ قَالَ فَدَعَا اللَّهَ فَرَدَّ عَلَيْهِ بَصَرَهُ فَآمَنَ الأَعْمَى فَبَلَغَ الْمَلِكَ أَمْرُهُمْ فَبَعَثَ إِلَيْهِمْ فَأُتِيَ بِهِمْ فَقَالَ لأَقْتُلَنَّ كُلَّ وَاحِدٍ مِنْكُمْ قِتْلَةً لاَ أَقْتُلُ بِهَا صَاحِبَهُ فَأَمَرَ بِالرَّاهِبِ وَالرَّجُلِ الَّذِي كَانَ أَعْمَى فَوَضَعَ الْمِنْشَارَ عَلَى مَفْرِقِ أَحَدِهِمَا فَقَتَلَهُ وَقَتَلَ الآخَرَ بِقِتْلَةٍ أُخْرَى ثُمَّ أَمَرَ بِالْغُلاَمِ فَقَالَ انْطَلِقُوا بِهِ إِلَى جَبَلِ كَذَا وَكَذَا فَأَلْقُوهُ مِنْ رَأْسِهِ فَانْطَلَقُوا بِهِ إِلَى ذَلِكَ الْجَبَلِ فَلَمَّا انْتَهَوْا بِهِ إِلَى ذَلِكَ الْمَكَانِ الَّذِي أَرَادُوا أَنْ يُلْقُوهُ مِنْهُ جَعَلُوا يَتَهَافَتُونَ مِنْ ذَلِكَ الْجَبَلِ وَيَتَرَدَّوْنَ حَتَّى لَمْ يَبْقَ مِنْهُمْ إِلاَّ الْغُلاَمُ قَالَ ثُمَّ رَجَعَ فَأَمَرَ بِهِ الْمَلِكُ أَنْ يَنْطَلِقُوا بِهِ إِلَى الْبَحْرِ فَيُلْقُونَهُ فِيهِ فَانْطُلِقَ بِهِ إِلَى الْبَحْرِ فَغَرَّقَ اللَّهُ الَّذِينَ كَانُوا مَعَهُ وَأَنْجَاهُ فَقَالَ الْغُلاَمُ لِلْمَلِكِ إِنَّكَ لاَ تَقْتُلُنِي حَتَّى تَصْلُبَنِي وَتَرْمِيَنِي وَتَقُولَ إِذَا رَمَيْتَنِي بِسْمِ اللَّهِ رَبِّ هَذَا الْغُلاَمِ قَالَ فَأَمَرَ بِهِ فَصُلِبَ ثُمَّ رَمَاهُ فَقَالَ بِسْمِ اللَّهِ رَبِّ هَذَا الْغُلاَمِ قَالَ فَوَضَعَ الْغُلاَمُ يَدَهُ عَلَى صُدْغِهِ حِينَ رُمِيَ ثُمَّ مَاتَ فَقَالَ أُنَاسٌ لَقَدْ عَلِمَ هَذَا الْغُلاَمُ عِلْمًا مَا عَلِمَهُ أَحَدٌ فَإِنَّا نُؤْمِنُ بِرَبِّ هَذَا الْغُلاَمِ قَالَ فَقِيلَ لِلْمَلِكِ أَجَزِعْتَ أَنْ خَالَفَكَ ثَلاَثَةٌ فَهَذَا الْعَالَمُ كُلُّهُمْ قَدْ خَالَفُوكَ قَالَ فَخَدَّ أُخْدُودًا ثُمَّ أَلْقَى فِيهَا الْحَطَبَ وَالنَّارَ ثُمَّ جَمَعَ النَّاسَ فَقَالَ مَنْ رَجَعَ عَنْ دِينِهِ تَرَكْنَاهُ وَمَنْ لَمْ يَرْجِعْ أَلْقَيْنَاهُ فِي هَذِهِ النَّارِ فَجَعَلَ يُلْقِيهِمْ فِي تِلْكَ الأُخْدُودِ قَالَ يَقُولُ اللَّهُ تَعَالَى (قتِلَ أَصْحَابُ الأُخْدُودِ * النَّارِ ذَاتِ الْوَقُودِ ) حَتَّى بَلَغَ (العَزِيزِ الْحَمِيدِ ) قَالَ فَأَمَّا الْغُلاَمُ فَإِنَّهُ دُفِنَ قَالَ فَيُذْكَرُ أَنَّهُ أُخْرِجَ فِي زَمَنِ عُمَرَ بْنِ الْخَطَّابِ وَأُصْبُعُهُ عَلَى صُدْغِهِ كَمَا وَضَعَهَا حِينَ قُتِلَ  

Malik related to me that he heard that Abu Salama ibn Abd ar- Rahman and Sulayman ibn Yasar were both asked, "Does one pronounce judgement on the basis of an oath with one witness?" They both said, "Yes." Malik said, "The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his witness, he is confirmed in his right. If he draws back and refuses to take an oath, the defendant is made to take an oath. If he takes an oath, the claim against him is dropped. If he refuses to take an oath, the claim is confirmed against him." Malik said, "This procedure pertains to property cases in particular. It does not occur in any of the hadd-punishments, nor in marriage, divorce, freeing slaves, theft or slander. If some one says, 'Freeing slaves comes under property,' he has erred. It is not as he said. Had it been as he said, a slave could take an oath with one witness, if he could find one, that his master had freed him. "However, when a slave lays claim to a piece of property, he can take an oath with one witness and demand his right as the freeman demands his right." Malik said, "The sunna with us is that when a slave brings somebody who witnesses that he has been set free, his master is made to take an oath that he has not freed him, and the slave's claim is dropped." Malik said, "The sunna about divorce is also like that with us. When a woman brings somebody who witnesses that her husband has divorced her, the husband is made to take an oath that he has not divorced her. If he takes the oath, the divorce does not proceed . " Malik said, "There is only one sunna of bringing a witness in cases of divorce and freeing a slave. The right to make an oath only belongs to the husband of the woman, and the master of the slave. Freeing is a hadd matter, and the testimony of women is not permitted in it because when a slave is freed, his inviolability is affirmed and the hadd punishments are applied for and against him. If he commits fornication and he is a muhsan, he is stoned. If he kills a slave, he is killed for it. Inheritance is established for him, between him and whoever inherits from him. If somebody disputes this, arguing that if a man frees his slave and then a man comes to demand from the master of the slave payment of a debt, and a man and two women testify to his right, that establishes the right against the master of the slave so that his freeing him is cancelled if he only has the slave as property, inferring by this case that the testimony of women is permitted in cases of setting free. The case is not as he suggests (i.e. it is a case of property not freeing). It is like a man who frees his slave, and then the claimant of a debt comes to the master and takes an oath with one witness, demanding his right. By that, the freeing of the slave would be cancelled. Or else a man comes who has frequent dealings and transactions with the master of the slave. He claims that he is owed money by the master of the slave. Someone says to the master of the slave, 'Take an oath that you don't owe what he claims'. If he draws back and refuses to take an oath, the one making the claim takes an oath and his right against the master of the slave is confirmed. That would cancel the freeing of the slave if it is confirmed that property is owed by the master." Malik said, "It is the same case with a man who marries a slave-girl and then the master of the slave-girl comes to the man who has married her and claims, 'You and so-and-so have bought my slave-girl from me for such an amount of dinars. The husband of the slave-girl denies that. The master of the slave-girl brings a man and two women and they testify to what he has said. The sale is confirmed and his claim is considered true. So the slave-girl is haram for her husband and they have to separate, even though the testimony of women is not accepted in divorce." Malik said, "It is also the same case with a man who accuses a free man, so the hadd falls on him. A man and two women come and testify that the one accused is a slave. That would remove the hadd from the accused after it had befallen him, even though the testimony of women is not accepted in accusations involving hadd punishments." Malik said, "Another similar case in which judgement appears to go against the precedent of the sunna is that two women testify that a child is born alive and so it is necessary for him to inherit if a situation arises where he is entitled to inherit, and the child's property goes to those who inherit from him, if he dies, and it is not necessary that the two women witnesses should be accompanied by a man or an oath even though it may involve vast properties of gold, silver, live-stock, gardens and slaves and other properties. However, had two women testified to one dirham or more or less than that in a property case, their testimony would not affect anything and would not be permitted unless there was a witness or an oath with them." Malik said, "There are people who say that an oath is not acceptable with only one witness and they argue by the word of Allah the Blessed, the Exalted, and His word is the Truth, 'And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of.' (Sura 2 ayat 282). Such people argue that if he does not bring one man and two women, he has no claim and he is not allowed to take an oath with one witness." Malik said, "Part of the proof against those who argue this, is to reply to them, 'Do you think that if a man claimed property from a man, the one claimed from would not swear that the claim was false?' If he swears, the claim against him is dropped. If he refuses to take an oath, the claimant is made to take an oath that his claim is true, and his right against his companion is established. There is no dispute about this with any of the people nor in any country. By what does he take this? In what place in the Book of Allah does he find it? So if he confirms this, let him confirm the oath with one witness, even if it is not in the Book of Allah, the Mighty, the Majestic! It is enough that this is the precedent of the sunna. However, man wants to recognise the proper course of action and the location of the proof. In this there is a clarification for what is obscure about that, if Allah ta'ala wills."  

قَالَ مَالِكٌ مَضَتِ السُّنَّةُ فِي الْقَضَاءِ بِالْيَمِينِ مَعَ الشَّاهِدِ الْوَاحِدِ يَحْلِفُ صَاحِبُ الْحَقِّ مَعَ شَاهِدِهِ وَيَسْتَحِقُّ حَقَّهُ فَإِنْ نَكَلَ وَأَبَى أَنْ يَحْلِفَ أُحْلِفَ الْمَطْلُوبُ فَإِنْ حَلَفَ سَقَطَ عَنْهُ ذَلِكَ الْحَقُّ وَإِنْ أَبَى أَنْ يَحْلِفَ ثَبَتَ عَلَيْهِ الْحَقُّ لِصَاحِبِهِ قَالَ مَالِكٌ وَإِنَّمَا يَكُونُ ذَلِكَ فِي الأَمْوَالِ خَاصَّةً وَلاَ يَقَعُ ذَلِكَ فِي شَىْءٍ مِنَ الْحُدُودِ وَلاَ فِي نِكَاحٍ وَلاَ فِي طَلاَقٍ وَلاَ فِي عَتَاقَةٍ وَلاَ فِي سَرِقَةٍ وَلاَ فِي فِرْيَةٍ فَإِنْ قَالَ قَائِلٌ فَإِنَّ الْعَتَاقَةَ مِنَ الأَمْوَالِ فَقَدْ أَخْطَأَ لَيْسَ ذَلِكَ عَلَى مَا قَالَ وَلَوْ كَانَ ذَلِكَ عَلَى مَا قَالَ لَحَلَفَ الْعَبْدُ مَعَ شَاهِدِهِ إِذَا جَاءَ بِشَاهِدٍ أَنَّ سَيِّدَهُ أَعْتَقَهُ وَأَنَّ الْعَبْدَ إِذَا جَاءَ بِشَاهِدٍ عَلَى مَالٍ مِنَ الأَمْوَالِ ادَّعَاهُ حَلَفَ مَعَ شَاهِدِهِ وَاسْتَحَقَّ حَقَّهُ كَمَا يَحْلِفُ الْحُرُّ قَالَ مَالِكٌ فَالسُّنَّةُ عِنْدَنَا أَنَّ الْعَبْدَ إِذَا جَاءَ بِشَاهِدٍ عَلَى عَتَاقَتِهِ اسْتُحْلِفَ سَيِّدُهُ مَا أَعْتَقَهُ وَبَطَلَ ذَلِكَ عَنْهُ قَالَ مَالِكٌ وَكَذَلِكَ السُّنَّةُ عِنْدَنَا أَيْضًا فِي الطَّلاَقِ إِذَا جَاءَتِ الْمَرْأَةُ بِشَاهِدٍ أَنَّ زَوْجَهَا طَلَّقَهَا أُحْلِفَ زَوْجُهَا مَا طَلَّقَهَا فَإِذَا حَلَفَ لَمْ يَقَعْ عَلَيْهِ الطَّلاَقُ قَالَ مَالِكٌ فَسُنَّةُ الطَّلاَقِ وَالْعَتَاقَةِ فِي الشَّاهِدِ الْوَاحِدِ وَاحِدَةٌ إِنَّمَا يَكُونُ الْيَمِينُ عَلَى زَوْجِ الْمَرْأَةِ وَعَلَى سَيِّدِ الْعَبْدِ وَإِنَّمَا الْعَتَاقَةُ حَدٌّ مِنَ الْحُدُودِ لاَ تَجُوزُ فِيهَا شَهَادَةُ النِّسَاءِ لأَنَّهُ إِذَا عَتَقَ الْعَبْدُ ثَبَتَتْ حُرْمَتُهُ وَوَقَعَتْ لَهُ الْحُدُودُ وَوَقَعَتْ عَلَيْهِ وَإِنْ زَنَى وَقَدْ أُحْصِنَ رُجِمَ وَإِنْ قَتَلَ الْعَبْدَ قُتِلَ بِهِ وَثَبَتَ لَهُ الْمِيرَاثُ بَيْنَهُ وَبَيْنَ مَنْ يُوَارِثُهُ فَإِنِ احْتَجَّ مُحْتَجٌّ فَقَالَ لَوْ أَنَّ رَجُلاً أَعْتَقَ عَبْدَهُ وَجَاءَ رَجُلٌ يَطْلُبُ سَيِّدَ الْعَبْدِ بِدَيْنٍ لَهُ عَلَيْهِ فَشَهِدَ لَهُ عَلَى حَقِّهِ ذَلِكَ رَجُلٌ وَامْرَأَتَانِ فَإِنَّ ذَلِكَ يُثْبِتُ الْحَقَّ عَلَى سَيِّدِ الْعَبْدِ حَتَّى تُرَدَّ بِهِ عَتَاقَتُهُ إِذَا لَمْ يَكُنْ لِسَيِّدِ الْعَبْدِ مَالٌ غَيْرُ الْعَبْدِ يُرِيدُ أَنْ يُجِيزَ بِذَلِكَ شَهَادَةَ النِّسَاءِ فِي الْعَتَاقَةِ فَإِنَّ ذَلِكَ لَيْسَ عَلَى مَا قَالَ وَإِنَّمَا مَثَلُ ذَلِكَ الرَّجُلُ يَعْتِقُ عَبْدَهُ ثُمَّ يَأْتِي طَالِبُ الْحَقِّ عَلَى سَيِّدِهِ بِشَاهِدٍ وَاحِدٍ فَيَحْلِفُ مَعَ شَاهِدِهِ ثُمَّ يَسْتَحِقُّ حَقَّهُ وَتُرَدُّ بِذَلِكَ عَتَاقَةُ الْعَبْدِ أَوْ يَأْتِي الرَّجُلُ قَدْ كَانَتْ بَيْنَهُ وَبَيْنَ سَيِّدِ الْعَبْدِ مُخَالَطَةٌ وَمُلاَبَسَةٌ فَيَزْعُمُ أَنَّ لَهُ عَلَى سَيِّدِ الْعَبْدِ مَالاً فَيُقَالُ لِسَيِّدِ الْعَبْدِ احْلِفْ مَا عَلَيْكَ مَا ادَّعَى فَإِنْ نَكَلَ وَأَبَى أَنْ يَحْلِفَ حُلِّفَ صَاحِبُ الْحَقِّ وَثَبَتَ حَقُّهُ عَلَى سَيِّدِ الْعَبْدِ فَيَكُونُ ذَلِكَ يَرُدُّ عَتَاقَةَ الْعَبْدِ إِذَا ثَبَتَ الْمَالُ عَلَى سَيِّدِهِ قَالَ وَكَذَلِكَ أَيْضًا الرَّجُلُ يَنْكِحُ الأَمَةَ فَتَكُونُ امْرَأَتَهُ فَيَأْتِي سَيِّدُ الأَمَةِ إِلَى الرَّجُلِ الَّذِي تَزَوَّجَهَا فَيَقُولُ ابْتَعْتَ مِنِّي جَارِيَتِي فُلاَنَةَ أَنْتَ وَفُلاَنٌ بِكَذَا وَكَذَا دِينَارًا فَيُنْكِرُ ذَلِكَ زَوْجُ الأَمَةِ فَيَأْتِي سَيِّدُ الأَمَةِ بِرَجُلٍ وَامْرَأَتَيْنِ فَيَشْهَدُونَ عَلَى مَا قَالَ فَيَثْبُتُ بَيْعُهُ وَيَحِقُّ حَقُّهُ وَتَحْرُمُ الأَمَةُ عَلَى زَوْجِهَا وَيَكُونُ ذَلِكَ فِرَاقًا بَيْنَهُمَا وَشَهَادَةُ النِّسَاءِ لاَ تَجُوزُ فِي الطَّلاَقِ قَالَ مَالِكٌ وَمِنْ ذَلِكَ أَيْضًا الرَّجُلُ يَفْتَرِي عَلَى الرَّجُلِ الْحُرِّ فَيَقَعُ عَلَيْهِ الْحَدُّ فَيَأْتِي رَجُلٌ وَامْرَأَتَانِ فَيَشْهَدُونَ أَنَّ الَّذِي افْتُرِيَ عَلَيْهِ عَبْدٌ مَمْلُوكٌ فَيَضَعُ ذَلِكَ الْحَدَّ عَنِ الْمُفْتَرِي بَعْدَ أَنْ وَقَعَ عَلَيْهِ وَشَهَادَةُ النِّسَاءِ لاَ تَجُوزُ فِي الْفِرْيَةِ قَالَ مَالِكٌ وَمِمَّا يُشْبِهُ ذَلِكَ أَيْضًا مِمَّا يَفْتَرِقُ فِيهِ الْقَضَاءُ وَمَا مَضَى مِنَ السُّنَّةِ أَنَّ الْمَرْأَتَيْنِ يَشْهَدَانِ عَلَى اسْتِهْلاَلِ الصَّبِيِّ فَيَجِبُ بِذَلِكَ مِيرَاثُهُ حَتَّى يَرِثَ وَيَكُونُ مَالُهُ لِمَنْ يَرِثُهُ إِنْ مَاتَ الصَّبِيُّ وَلَيْسَ مَعَ الْمَرْأَتَيْنِ اللَّتَيْنِ شَهِدَتَا رَجُلٌ وَلاَ يَمِينٌ وَقَدْ يَكُونُ ذَلِكَ فِي الأَمْوَالِ الْعِظَامِ مِنَ الذَّهَبِ وَالْوَرِقِ وَالرِّبَاعِ وَالْحَوَائِطِ وَالرَّقِيقِ وَمَا سِوَى ذَلِكَ مِنَ الأَمْوَالِ وَلَوْ شَهِدَتِ امْرَأَتَانِ عَلَى دِرْهَمٍ وَاحِدٍ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ لَمْ تَقْطَعْ شَهَادَتُهُمَا شَيْئًا وَلَمْ تَجُزْ إِلاَّ أَنْ يَكُونَ مَعَهُمَا شَاهِدٌ أَوْ يَمِينٌ قَالَ مَالِكٌ وَمِنَ النَّاسِ مَنْ يَقُولُ لاَ تَكُونُ الْيَمِينُ مَعَ الشَّاهِدِ الْوَاحِدِ وَيَحْتَجُّ بِقَوْلِ اللَّهِ تَبَارَكَ وَتَعَالَى وَقَوْلُهُ الْحَقُّ وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ فَإِنْ لَمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ يَقُولُ فَإِنْ لَمْ يَأْتِ بِرَجُلٍ وَامْرَأَتَيْنِ فَلاَ شَىْءَ لَهُ وَلاَ يُحَلَّفُ مَعَ شَاهِدِهِ قَالَ مَالِكٌ فَمِنَ الْحُجَّةِ عَلَى مَنْ قَالَ ذَلِكَ الْقَوْلَ أَنْ يُقَالَ لَهُ أَرَأَيْتَ لَوْ أَنَّ رَجُلاً ادَّعَى عَلَى رَجُلٍ مَالاً أَلَيْسَ يَحْلِفُ الْمَطْلُوبُ مَا ذَلِكَ الْحَقُّ عَلَيْهِ فَإِنْ حَلَفَ بَطَلَ ذَلِكَ عَنْهُ وَإِنْ نَكَلَ عَنِ الْيَمِينِ حُلِّفَ صَاحِبُ الْحَقِّ إِنَّ حَقَّهُ لَحَقٌّ وَثَبَتَ حَقُّهُ عَلَى صَاحِبِهِ فَهَذَا مَا لاَ اخْتِلاَفَ فِيهِ عِنْدَ أَحَدٍ مِنَ النَّاسِ وَلاَ بِبَلَدٍ مِنَ الْبُلْدَانِ فَبِأَىِّ شَىْءٍ أَخَذَ هَذَا أَوْ فِي أَىِّ مَوْضِعٍ مِنْ كِتَابِ اللَّهِ وَجَدَهُ فَإِنْ أَقَرَّ بِهَذَا فَلْيُقْرِرْ بِالْيَمِينِ مَعَ الشَّاهِدِ وَإِنْ لَمْ يَكُنْ ذَلِكَ فِي كِتَابِ اللَّهِ ﷻ وَأَنَّهُ لَيَكْفِي مِنْ ذَلِكَ مَا مَضَى مِنَ السُّنَّةِ وَلَكِنِ الْمَرْءُ قَدْ يُحِبُّ أَنْ يَعْرِفَ وَجْهَ الصَّوَابِ وَمَوْقِعَ الْحُجَّةِ فَفِي هَذَا بَيَانُ مَا أَشْكَلَ مِنْ ذَلِكَ إِنْ شَاءَ اللَّهُ تَعَالَى  

Malik related to me that he heard that Umm Salama, the wife of the Prophet ﷺ made a settlement with her mukatab for an agreed amount of gold and silver. Malik said, "The generally agreed on way of doing things among us in the case of a mukatab who is shared by two partners, is that one of them cannot make a settlement with him for an agreed price according to his portion without the consent of his partner. That is because the slave and his property are owned by both of them, and so one of them is not permitted to take any of the property except with the consent of his partner. If one of them settled with the mukatab and his partner did not, and he took the agreed price, and then the mukatab died while he had property or was unable to pay, the one who settled would not have anything of the mukatab's property and he could not return that for which he made settlement so that his right to the slave's person would return to him. However, when someone settles with a mukatab with the permission of his partner and then the mukatab is unable to pay, it is preferable that the one who broke with him return what he has taken from the mukatab for the severance and he can have back his portion of the mukatab. He can do that. If the mukatab dies and leaves property, the partner who has kept hold of the kitaba is paid in full the amount of the kitaba which remains to him against the mukatab from the mukatab's property. Then what remains of property of the mukatab is between the partner who broke with him and his partner, according to their shares in the mukatab. If one of the partners breaks off with him and the other keeps the kitaba, and the mukatab is unable to pay, it is said to the partner who settled with him, 'If you wish to give your partner half of what you took so the slave is divided between you, then do so. If you refuse, then all of the slave belongs to the one who held on to possession of the slave.' " Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him with the permission of his partner. Then the one who retained possession of the slave demanded the like of that for which his partner had settled or more than that and the mukatab could not pay it. He said, "The mukatab is shared between them because the man has only demanded what is owed to him. If he demands less than what the one who settled with him took and the mukatab can not manage that, and the one who settled with him prefers to return to his partner half of what he took so the slave is divided in halves between them, he can do that. If he refuses then all of the slave belongs to the one who did not settle with him. If the mukatab dies and leaves property, and the one who settled with him prefers to return to his companion half of what he has taken so the inheritance is divided between them, he can do that. If the one who has kept the kitaba takes the like of what the one who has settled with him took, or more, the inheritance is between them according to their shares in the slave because he is only taking his right." Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him for half of what was due to him with the permission of his partner, and then the one who retained possession of the slave took less than what his partner settled with him for and the mukatab was unable to pay. He said, "If the one who made a settlement with the slave prefers to return half of what he was awarded to his partner, the slave is divided between them. If he refuses to return it, the one who retained possession has the portion of the share for which his partner made a settlement with the mukatab." Malik said, "The explanation of that is that the slave is divided in two halves between them. They write him a kitaba together and then one of them makes a settlement with the mukatab for half his due with the permission of his partner. That is a fourth of all the slave. Then the mukatab is unable to continue, so it is said to the one who settled with him, 'If you wish, return to your partner half of what you were awarded and the slave is divided equally between you.' If he refuses, the one who held to the kitaba takes in full the fourth of his partner for which he made settlement with the mukatab. He had half the slave, so that now gives him three-fourths of the slave. The one who broke off has a fourth of the slave because he refused to return the equivalent of the fourth share for which he settled." Malik spoke about a mukatab whose master made a settlement with him and set him free and what remained of his severance was written against him as debt, then the mukatab died and people had debts against him. He said, "His master does not share with the creditors because of what he is owed from the severance. The creditors begin first." Malik said, "A mukatab cannot break with his master when he owes debts to people. He would be set free and have nothing because the people who hold the debts are more entitled to his property than his master. That is not permitted for him." Malik said, "According to the way things are done among us, there is no harm if a man gives a kitaba to his slave and settles with him for gold and reduces what he is owed of the kitaba provided that only the gold is paid immediately. Whoever disapproves of that does so because he puts it in the category of a debt which a man has against another man for a set term. He gives him a reduction and he pays it immediately. This is not like that debt. The breaking of the mukatab with his master is dependent on his giving money to speed up the setting free. Inheritance, testimony and the hudud are obliged for him and the inviolability of being set free is established for him. He is not buying dirhams for dirhams or gold for gold. Rather it is like a man who having said to his slave, 'Bring me such-and-such an amount of dinars and you are free', then reduces that for him, saying, 'If you bring me less than that, you are free.' That is not a fixed debt. Had it been a fixed debt, the master would have shared with the creditors of the mukatab when he died or went bankrupt. His claim on the property of the mukatab would join theirs."  

أَنَّ أُمَّ سَلَمَةَ زَوْجَ النَّبِيِّ ﷺ كَانَتْ تُقَاطِعُ مُكَاتَبِيهَا بِالذَّهَبِ وَالْوَرِقِ قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا فِي الْمَكَاتَبِ يَكُونُ بَيْنَ الشَّرِيكَيْنِ فَإِنَّهُ لاَ يَجُوزُ لأَحَدِهِمَا أَنْ يُقَاطِعَهُ عَلَى حِصَّتِهِ إِلاَّ بِإِذْنِ شَرِيكِهِ وَذَلِكَ أَنَّ الْعَبْدَ وَمَالَهُ بَيْنَهُمَا فَلاَ يَجُوزُ لأَحَدِهِمَا أَنْ يَأْخُذَ شَيْئًا مِنْ مَالِهِ إِلاَّ بِإِذْنِ شَرِيكِهِ وَلَوْ قَاطَعَهُ أَحَدُهُمَا دُونَ صَاحِبِهِ ثُمَّ حَازَ ذَلِكَ ثُمَّ مَاتَ الْمُكَاتَبُ وَلَهُ مَالٌ أَوْ عَجَزَ لَمْ يَكُنْ لِمَنْ قَاطَعَهُ شَىْءٌ مِنْ مَالِهِ وَلَمْ يَكُنْ لَهُ أَنْ يَرُدَّ مَا قَاطَعَهُ عَلَيْهِ وَيَرْجِعَ حَقُّهُ فِي رَقَبَتِهِ وَلَكِنْ مَنْ قَاطَعَ مُكَاتَبًا بِإِذْنِ شَرِيكِهِ ثُمَّ عَجَزَ الْمُكَاتَبُ فَإِنْ أَحَبَّ الَّذِي قَاطَعَهُ أَنْ يَرُدَّ الَّذِي أَخَذَ مِنْهُ مِنَ الْقَطَاعَةِ وَيَكُونُ عَلَى نَصِيبِهِ مِنْ رَقَبَةِ الْمُكَاتَبِ كَانَ ذَلِكَ لَهُ وَإِنْ مَاتَ الْمُكَاتَبُ وَتَرَكَ مَالاً اسْتَوْفَى الَّذِي بَقِيَتْ لَهُ الْكِتَابَةُ حَقَّهُ الَّذِي بَقِيَ لَهُ عَلَى الْمُكَاتَبِ مِنْ مَالِهِ ثُمَّ كَانَ مَا بَقِيَ مِنْ مَالِ الْمُكَاتَبِ بَيْنَ الَّذِي قَاطَعَهُ وَبَيْنَ شَرِيكِهِ عَلَى قَدْرِ حِصَصِهِمَا فِي الْمُكَاتَبِ وَإِنْ كَانَ أَحَدُهُمَا قَاطَعَهُ وَتَمَاسَكَ صَاحِبُهُ بِالْكِتَابَةِ ثُمَّ عَجَزَ الْمُكَاتَبُ قِيلَ لِلَّذِي قَاطَعَهُ إِنْ شِئْتَ أَنْ تَرُدَّ عَلَى صَاحِبِكَ نِصْفَ الَّذِي أَخَذْتَ وَيَكُونُ الْعَبْدُ بَيْنَكُمَا شَطْرَيْنِ وَإِنْ أَبَيْتَ فَجَمِيعُ الْعَبْدِ لِلَّذِي تَمَسَّكَ بِالرِّقِّ خَالِصًا قَالَ مَالِكٌ فِي الْمُكَاتَبِ يَكُونُ بَيْنَ الرَّجُلَيْنِ فَيُقَاطِعُهُ أَحَدُهُمَا بِإِذْنِ صَاحِبِهِ ثُمَّ يَقْتَضِي الَّذِي تَمَسَّكَ بِالرِّقِّ مِثْلَ مَا قَاطَعَ عَلَيْهِ صَاحِبُهُ أَوْ أَكْثَرَ مِنْ ذَلِكَ ثُمَّ يَعْجِزُ الْمُكَاتَبُ قَالَ مَالِكٌ فَهُوَ بَيْنَهُمَا لأَنَّهُ إِنَّمَا اقْتَضَى الَّذِي لَهُ عَلَيْهِ وَإِنِ اقْتَضَى أَقَلَّ مِمَّا أَخَذَ الَّذِي قَاطَعَهُ ثُمَّ عَجَزَ الْمُكَاتَبُ فَأَحَبَّ الَّذِي قَاطَعَهُ أَنَّ يَرُدَّ عَلَى صَاحِبِهِ نِصْفَ مَا تَفَضَّلَهُ بِهِ وَيَكُونُ الْعَبْدُ بَيْنَهُمَا نِصْفَيْنِ فَذَلِكَ لَهُ وَإِنْ أَبَى فَجَمِيعُ الْعَبْدِ لِلَّذِي لَمْ يُقَاطِعْهُ وَإِنْ مَاتَ الْمُكَاتَبُ وَتَرَكَ مَالاً فَأَحَبَّ الَّذِي قَاطَعَهُ أَنْ يَرُدَّ عَلَى صَاحِبِهِ نِصْفَ مَا تَفَضَّلَهُ بِهِ وَيَكُونُ الْمِيرَاثُ بَيْنَهُمَا فَذَلِكَ لَهُ وَإِنْ كَانَ الَّذِي تَمَسَّكَ بِالْكِتَابَةِ قَدْ أَخَذَ مِثْلَ مَا قَاطَعَ عَلَيْهِ شَرِيكُهُ أَوْ أَفْضَلَ فَالْمِيرَاثُ بَيْنَهُمَا بِقَدْرِ مِلْكِهِمَا لأَنَّهُ إِنَّمَا أَخَذَ حَقَّهُ قَالَ مَالِكٌ فِي الْمُكَاتَبِ يَكُونُ بَيْنَ الرَّجُلَيْنِ فَيُقَاطِعُ أَحَدُهُمَا عَلَى نِصْفِ حَقِّهُ بِإِذْنِ صَاحِبِهِ ثُمَّ يَقْبِضُ الَّذِي تَمَسَّكَ بِالرِّقِّ أَقَلَّ مِمَّا قَاطَعَ عَلَيْهِ صَاحِبُهُ ثُمَّ يَعْجِزُ الْمُكَاتَبُ قَالَ مَالِكٌ إِنْ أَحَبَّ الَّذِي قَاطَعَ الْعَبْدَ أَنْ يَرُدَّ عَلَى صَاحِبِهِ نِصْفَ مَا تَفَضَّلَهُ بِهِ كَانَ الْعَبْدُ بَيْنَهُمَا شَطْرَيْنِ وَإِنْ أَبَى أَنْ يَرُدَّ فَلِلَّذِي تَمَسَّكَ بِالرِّقِّ حِصَّةُ صَاحِبِهِ الَّذِي كَانَ قَاطَعَ عَلَيْهِ الْمُكَاتَبَ قَالَ مَالِكٌ وَتَفْسِيرُ ذَلِكَ أَنَّ الْعَبْدَ يَكُونُ بَيْنَهُمَا شَطْرَيْنِ فَيُكَاتِبَانِهِ جَمِيعًا ثُمَّ يُقَاطِعُ أَحَدُهُمَا الْمُكَاتَبَ عَلَى نِصْفِ حَقِّهِ بِإِذْنِ صَاحِبِهِ وَذَلِكَ الرُّبُعُ مِنْ جَمِيعِ الْعَبْدِ ثُمَّ يَعْجِزُ الْمُكَاتَبُ فَيُقَالُ لِلَّذِي قَاطَعَهُ إِنْ شِئْتَ فَارْدُدْ عَلَى صَاحِبِكَ نِصْفَ مَا فَضَلْتَهُ بِهِ وَيَكُونُ الْعَبْدُ بَيْنَكُمَا شَطْرَيْنِ وَإِنْ أَبَى كَانَ لِلَّذِي تَمَسَّكَ بِالْكِتَابَةِ رُبُعُ صَاحِبِهِ الَّذِي قَاطَعَ الْمُكَاتَبَ عَلَيْهِ خَالِصًا وَكَانَ لَهُ نِصْفُ الْعَبْدِ فَذَلِكَ ثَلاَثَةُ أَرْبَاعِ الْعَبْدِ وَكَانَ لِلَّذِي قَاطَعَ رُبُعُ الْعَبْدِ لأَنَّهُ أَبَى أَنْ يَرُدَّ ثَمَنَ رُبُعِهِ الَّذِي قَاطَعَ عَلَيْهِ قَالَ مَالِكٌ فِي الْمُكَاتَبِ يُقَاطِعُهُ سَيِّدُهُ فَيَعْتِقُ وَيَكْتُبُ عَلَيْهِ مَا بَقِيَ مِنْ قَطَاعَتِهِ دَيْنًا عَلَيْهِ ثُمَّ يَمُوتُ الْمُكَاتَبُ وَعَلَيْهِ دَيْنٌ لِلنَّاسِ قَالَ مَالِكٌ فَإِنَّ سَيِّدَهُ لاَ يُحَاصُّ غُرَمَاءَهُ بِالَّذِي عَلَيْهِ مِنْ قَطَاعَتِهِ وَلِغُرَمَائِهِ أَنْ يُبَدَّءُوا عَلَيْهِ قَالَ مَالِكٌ لَيْسَ لِلْمُكَاتَبِ أَنْ يُقَاطِعَ سَيِّدَهُ إِذَا كَانَ عَلَيْهِ دَيْنٌ لِلنَّاسِ فَيَعْتِقُ وَيَصِيرُ لاَ شَىْءَ لَهُ لأَنَّ أَهْلَ الدَّيْنِ أَحَقُّ بِمَالِهِ مِنْ سَيِّدِهِ فَلَيْسَ ذَلِكَ بِجَائِزٍ لَهُ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الرَّجُلِ يُكَاتِبُ عَبْدَهُ ثُمَّ يُقَاطِعُهُ بِالذَّهَبِ فَيَضَعُ عَنْهُ مِمَّا عَلَيْهِ مِنَ الْكِتَابَةِ عَلَى أَنْ يُعَجِّلَ لَهُ مَا قَاطَعَهُ عَلَيْهِ أَنَّهُ لَيْسَ بِذَلِكَ بَأْسٌ وَإِنَّمَا كَرِهَ ذَلِكَ مَنْ كَرِهَهُ لأَنَّهُ أَنْزَلَهُ بِمَنْزِلَةِ الدَّيْنِ يَكُونُ لِلرَّجُلِ عَلَى الرَّجُلِ إِلَى أَجَلٍ فَيَضَعُ عَنْهُ وَيَنْقُدُهُ وَلَيْسَ هَذَا مِثْلَ الدَّيْنِ إِنَّمَا كَانَتْ قَطَاعَةُ الْمُكَاتَبِ سَيِّدَهُ عَلَى أَنْ يُعْطِيَهُ مَالاً فِي أَنْ يَتَعَجَّلَ الْعِتْقَ فَيَجِبُ لَهُ الْمِيرَاثُ وَالشَّهَادَةُ وَالْحُدُودُ وَتَثْبُتُ لَهُ حُرْمَةُ الْعَتَاقَةِ وَلَمْ يَشْتَرِ دَرَاهِمَ بِدَرَاهِمَ وَلاَ ذَهَبًا بِذَهَبٍ وَإِنَّمَا مَثَلُ ذَلِكَ مَثَلُ رَجُلٍ قَالَ لِغُلاَمِهِ ائْتِنِي بِكَذَا وَكَذَا دِينَارًا وَأَنْتَ حُرٌّ فَوَضَعَ عَنْهُ مِنْ ذَلِكَ فَقَالَ إِنْ جِئْتَنِي بِأَقَلَّ مِنْ ذَلِكَ فَأَنْتَ حُرٌّ فَلَيْسَ هَذَا دَيْنًا ثَابِتًا وَلَوْ كَانَ دَيْنًا ثَابِتًا لَحَاصَّ بِهِ السَّيِّدُ غُرَمَاءَ الْمُكَاتَبِ إِذَا مَاتَ أَوْ أَفْلَسَ فَدَخَلَ مَعَهُمْ فِي مَالِ مُكَاتَبِهِ  

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  

Yahya related to me from Malik from Yahya ibn Said from Salim ibn Abdullah that Abdullah ibn Umar sold one of his slaves for eight hundred dirhams with the stipulation that he was not responsible for defects. The person who bought the slave complained to Abdullah ibn Umar that the slave had a disease which he had not told him about. They argued and went to Uthman ibn Affan for a decision . The man said, "He sold me a slave with a disease which he did not tell me about." Abdullah said, "I sold to him with the stipulation that I was not responsible." Uthman ibn Affan decided that Abdullah ibn Umar should take an oath that he had sold the slave without knowing that he had any disease. Abdullah ibn Umar refused to take the oath, so the slave was returned to him and recovered his health in his possession. Abdullah sold him afterwards for 1500 dirhams. Malik said, "The generally agreed upon way of doing things among us about a man who buys a female slave and she becomes pregnant, or who buys a slave and then frees him, or if there is any other such matter which has already happened so that he cannot return his purchase, and a clear proof is established that there was a fault in that purchase when it was in the hands of the seller or the fault is admitted by the seller or someone else, is that the slave or slave-girl is assessed for its value with the fault it is found to have had on the day of purchase and the buyer is refunded,from what he paid,the difference between the price of a slave who is sound and a slave with such a defect. Malik said, "The generally agreed upon way of doing things among us regarding a man who buys a slave and then finds out that the slave has a defect for which he can be returned and meanwhile another defect has happened to the slave whilst in his possession, is that if the defect which occurred to the slave in his possession has harmed him, like loss of a limb, loss of an eye, or something similar, then he has a choice. If he wants, he can have the price of the slave reduced commensurate with the defect (he bought him with ) according to the prices on the day he bought him, or if he likes, he can pay compensation for the defect which the slave has suffered in his possession and return him. The choice is up to him. If the slave dies in his possession, the slave is valued with the defect which he had on the day of his purchase. It is seen what his price would really have been. If the price of the slave on the day of purchase without fault was 100 dinars, and his price on the day of purchase with fault would have been 80 dinars, the price is reduced by the difference. These prices are assessed according to the market value on the day the slave was purchased . " Malik said, "The generally agreed upon way of doing things among us is that if a man returns a slave girl in whom he has found a defect and he has already had intercourse with her, he must pay what he has reduced of her price if she was a virgin. If she was not a virgin, there is nothing against his having had intercourse with her because he had charge of her." Malik said, "The generally agreed upon way of doing things among us regarding a person, whether he is an inheritor or not, who sells a slave, slave-girl, or animal without a liability agreement is that he is not responsible for any defect in what he sold unless he knew about the fault and concealed it. If he knew that there was a fault and concealed it, his declaration that he was free of responsibility does not absolve him, and what he sold is returned to him." Malik spoke about a situation where a slave-girl was bartered for two other slave-girls and then one of the slave-girls was found to have a defect for which she could be returned. He said, "The slave-girl worth two other slave- girls is valued for her price. Then the other two slave-girls are valued, ignoring the defect which the one of them has. Then the price of the slave-girl sold for two slave-girls is divided between them according to their prices so that the proportion of each of them in her price is arrived at - to the higher priced one according to her higher price, and to the other according to her value. Then one looks at the one with the defect, and the buyer is refunded according to the amount her share is affected by the defect, be it little or great. The price of the two slave-girls is based on their market value on the day that they were bought." Malik spoke about a man who bought a slave and hired him out on a long-term or short-term basis and then found out that the slave had a defect which necessitated his return. He said that if the man returned the slave because of the defect, he kept the hire and revenue. "This is the way in which things are done in our city. That is because, had the man bought a slave who then built a house for him, and the value of the house was many times the price of the slave, and he then found that the slave had a defect for which he could be returned, and he was returned, he would not have to make payment for the work the slave had done for him. Similarly, he would keep any revenue from hiring him out, because he had charge of him. This is the way of doing things among us." Malik said, "The way of doing things among us when someone buys several slaves in one lot and then finds that one of them has been stolen, or has a defect, is that he looks at the one he finds has been stolen or the one in which he finds a defect. If he is the pick of those slaves, or the most expensive, or it was for his sake that he bought them, or he is the one in whom people see the most excellence, then the whole sale is returned. If the one who is found to be stolen or to have a defect is not the pick of the slaves, and he did not buy them for his sake, and there is no special virtue which people see in him, the one who is found to have a defect or to have been stolen is returned as he is, and the buyer is refunded his portion of the total price."  

أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ بَاعَ غُلاَمًا لَهُ بِثَمَانِمِائَةِ دِرْهَمٍ وَبَاعَهُ بِالْبَرَاءَةِ فَقَالَ الَّذِي ابْتَاعَهُ لِعَبْدِ اللَّهِ بْنِ عُمَرَ بِالْغُلاَمِ دَاءٌ لَمْ تُسَمِّهِ لِي فَاخْتَصَمَا إِلَى عُثْمَانَ بْنِ عَفَّانَ فَقَالَ الرَّجُلُ بَاعَنِي عَبْدًا وَبِهِ دَاءٌ لَمْ يُسَمِّهِ وَقَالَ عَبْدُ اللَّهِ بِعْتُهُ بِالْبَرَاءَةِ فَقَضَى عُثْمَانُ بْنُ عَفَّانَ عَلَى عَبْدِ اللَّهِ بْنِ عُمَرَ أَنْ يَحْلِفَ لَهُ لَقَدْ بَاعَهُ الْعَبْدَ وَمَا بِهِ دَاءٌ يَعْلَمُهُ فَأَبَى عَبْدُ اللَّهِ أَنْ يَحْلِفَ وَارْتَجَعَ الْعَبْدَ فَصَحَّ عِنْدَهُ فَبَاعَهُ عَبْدُ اللَّهِ بَعْدَ ذَلِكَ بِأَلْفٍ وَخَمْسِمِائَةِ دِرْهَمٍ قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ كُلَّ مَنِ ابْتَاعَ وَلِيدَةً فَحَمَلَتْ أَوْ عَبْدًا فَأَعْتَقَهُ وَكُلَّ أَمْرٍ دَخَلَهُ الْفَوْتُ حَتَّى لاَ يُسْتَطَاعَ رَدُّهُ فَقَامَتِ الْبَيِّنَةُ إِنَّهُ قَدْ كَانَ بِهِ عَيْبٌ عِنْدَ الَّذِي بَاعَهُ أَوْ عُلِمَ ذَلِكَ بِاعْتِرَافٍ مِنَ الْبَائِعِ أَوْ غَيْرِهِ فَإِنَّ الْعَبْدَ أَوِ الْوَلِيدَةَ يُقَوَّمُ وَبِهِ الْعَيْبُ الَّذِي كَانَ بِهِ يَوْمَ اشْتَرَاهُ فَيُرَدُّ مِنَ الثَّمَنِ قَدْرُ مَا بَيْنَ قِيمَتِهِ صَحِيحًا وَقِيمَتِهِ وَبِهِ ذَلِكَ الْعَيْبُ قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا فِي الرَّجُلِ يَشْتَرِي الْعَبْدَ ثُمَّ يَظْهَرُ مِنْهُ عَلَى عَيْبٍ يَرُدُّهُ مِنْهُ وَقَدْ حَدَثَ بِهِ عِنْدَ الْمُشْتَرِي عَيْبٌ آخَرُ إِنَّهُ إِذَا كَانَ الْعَيْبُ الَّذِي حَدَثَ بِهِ مُفْسِدًا مِثْلُ الْقَطْعِ أَوِ الْعَوَرِ أَوْ مَا أَشْبَهَ ذَلِكَ مِنَ الْعُيُوبِ الْمُفْسِدَةِ فَإِنَّ الَّذِي اشْتَرَى الْعَبْدَ بِخَيْرِ النَّظَرَيْنِ إِنْ أَحَبَّ أَنْ يُوضَعَ عَنْهُ مِنْ ثَمَنِ الْعَبْدِ بِقَدْرِ الْعَيْبِ الَّذِي كَانَ بِالْعَبْدِ يَوْمَ اشْتَرَاهُ وُضِعَ عَنْهُ وَإِنْ أَحَبَّ أَنْ يَغْرَمَ قَدْرَ مَا أَصَابَ الْعَبْدَ مِنَ الْعَيْبِ عِنْدَهُ ثُمَّ يَرُدُّ الْعَبْدَ فَذَلِكَ لَهُ وَإِنْ مَاتَ الْعَبْدُ عِنْدَ الَّذِي اشْتَرَاهُ أُقِيمَ الْعَبْدُ وَبِهِ الْعَيْبُ الَّذِي كَانَ بِهِ يَوْمَ اشْتَرَاهُ فَيُنْظَرُ كَمْ ثَمَنُهُ فَإِنْ كَانَتْ قِيمَةُ الْعَبْدِ يَوْمَ اشْتَرَاهُ بِغَيْرِ عَيْبٍ مِائَةَ دِينَارٍ وَقِيمَتُهُ يَوْمَ اشْتَرَاهُ وَبِهِ الْعَيْبُ ثَمَانُونَ دِينَارًا وُضِعَ عَنِ الْمُشْتَرِي مَا بَيْنَ الْقِيمَتَيْنِ وَإِنَّمَا تَكُونُ الْقِيمَةُ يَوْمَ اشْتُرِيَ الْعَبْدُ قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا أَنَّ مَنْ رَدَّ وَلِيدَةً مِنْ عَيْبٍ وَجَدَهُ بِهَا وَكَانَ قَدْ أَصَابَهَا أَنَّهَا إِنْ كَانَتْ بِكْرًا فَعَلَيْهِ مَا نَقَصَ مِنْ ثَمَنِهَا وَإِنْ كَانَتْ ثَيِّبًا فَلَيْسَ عَلَيْهِ فِي إِصَابَتِهِ إِيَّاهَا شَىْءٌ لأَنَّهُ كَانَ ضَامِنًا لَهَا قَالَ مَالِكٌ الأَمْرُ الْمُجْتَمَعُ عَلَيْهِ عِنْدَنَا فِيمَنْ بَاعَ عَبْدًا أَوْ وَلِيدَةً أَوْ حَيَوَانًا بِالْبَرَاءَةِ مِنْ أَهْلِ الْمِيرَاثِ أَوْ غَيْرِهِمْ فَقَدْ بَرِئَ مِنْ كُلِّ عَيْبٍ فِيمَا بَاعَ إِلاَّ أَنْ يَكُونَ عَلِمَ فِي ذَلِكَ عَيْبًا فَكَتَمَهُ فَإِنْ كَانَ عَلِمَ عَيْبًا فَكَتَمَهُ لَمْ تَنْفَعْهُ تَبْرِئَتُهُ وَكَانَ مَا بَاعَ مَرْدُودًا عَلَيْهِ قَالَ مَالِكٌ فِي الْجَارِيَةِ تُبَاعُ بِالْجَارِيَتَيْنِ ثُمَّ يُوجَدُ بِإِحْدَى الْجَارِيَتَيْنِ عَيْبٌ تُرَدُّ مِنْهُ قَالَ تُقَامُ الْجَارِيَةُ الَّتِي كَانَتْ قِيمَةَ الْجَارِيَتَيْنِ فَيُنْظَرُ كَمْ ثَمَنُهَا ثُمَّ تُقَامُ الْجَارِيَتَانِ بِغَيْرِ الْعَيْبِ الَّذِي وُجِدَ بِإِحْدَاهُمَا تُقَامَانِ صَحِيحَتَيْنِ سَالِمَتَيْنِ ثُمَّ يُقْسَمُ ثَمَنُ الْجَارِيَةِ الَّتِي بِيعَتْ بِالْجَارِيَتَيْنِ عَلَيْهِمَا بِقَدْرِ ثَمَنِهِمَا حَتَّى يَقَعَ عَلَى كُلِّ وَاحِدَةٍ مِنْهُمَا حِصَّتُهَا مِنْ ذَلِكَ عَلَى الْمُرْتَفِعَةِ بِقَدْرِ ارْتِفَاعِهَا وَعَلَى الأُخْرَى بِقَدْرِهَا ثُمَّ يُنْظَرُ إِلَى الَّتِي بِهَا الْعَيْبُ فَيُرَدُّ بِقَدْرِ الَّذِي وَقَعَ عَلَيْهَا مِنْ تِلْكَ الْحِصَّةِ إِنْ كَانَتْ كَثِيرَةً أَوْ قَلِيلَةً وَإِنَّمَا تَكُونُ قِيمَةُ الْجَارِيَتَيْنِ عَلَيْهِ يَوْمَ قَبْضِهِمَا قَالَ مَالِكٌ فِي الرَّجُلِ يَشْتَرِي الْعَبْدَ فَيُؤَاجِرُهُ بِالإِجَارَةِ الْعَظِيمَةِ أَوِ الْغَلَّةِ الْقَلِيلَةِ ثُمَّ يَجِدُ بِهِ عَيْبًا يُرَدُّ مِنْهُ إِنَّهُ يَرُدُّهُ بِذَلِكَ الْعَيْبِ وَتَكُونُ لَهُ إِجَارَتُهُ وَغَلَّتُهُ وَهَذَا الأَمْرُ الَّذِي كَانَتْ عَلَيْهِ الْجَمَاعَةُ بِبَلَدِنَا وَذَلِكَ لَوْ أَنَّ رَجُلاً ابْتَاعَ عَبْدًا فَبَنَى لَهُ دَارًا قِيمَةُ بِنَائِهَا ثَمَنُ الْعَبْدِ أَضْعَافًا ثُمَّ وَجَدَ بِهِ عَيْبًا يُرَدُّ مِنْهُ رَدَّهُ وَلاَ يُحْسَبُ لِلْعَبْدِ عَلَيْهِ إِجَارَةٌ فِيمَا عَمِلَ لَهُ فَكَذَلِكَ تَكُونُ لَهُ إِجَارَتُهُ إِذَا آجَرَهُ مِنْ غَيْرِهِ لأَنَّهُ ضَامِنٌ لَهُ وَهَذَا الأَمْرُ عِنْدَنَا قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِيمَنِ ابْتَاعَ رَقِيقًا فِي صَفْقَةٍ وَاحِدَةٍ فَوَجَدَ فِي ذَلِكَ الرَّقِيقِ عَبْدًا مَسْرُوقًا أَوْ وَجَدَ بِعَبْدٍ مِنْهُمْ عَيْبًا أَنَّهُ يُنْظَرُ فِيمَا وُجِدَ مَسْرُوقًا أَوْ وَجَدَ بِهِ عَيْبًا فَإِنْ كَانَ هُوَ وَجْهَ ذَلِكَ الرَّقِيقِ أَوْ أَكْثَرَهُ ثَمَنًا أَوْ مِنْ أَجْلِهِ اشْتَرَى وَهُوَ الَّذِي فِيهِ الْفَضْلُ فِيمَا يَرَى النَّاسُ كَانَ ذَلِكَ الْبَيْعُ مَرْدُودًا كُلُّهُ وَإِنْ كَانَ الَّذِي وُجِدَ مَسْرُوقًا أَوْ وُجِدَ بِهِ الْعَيْبُ مِنْ ذَلِكَ الرَّقِيقِ فِي الشَّىْءِ الْيَسِيرِ مِنْهُ لَيْسَ هُوَ وَجْهَ ذَلِكَ الرَّقِيقِ وَلاَ مِنْ أَجْلِهِ اشْتُرِيَ وَلاَ فِيهِ الْفَضْلُ فِيمَا يَرَى النَّاسُ رُدَّ ذَلِكَ الَّذِي وُجِدَ بِهِ الْعَيْبُ أَوْ وُجِدَ مَسْرُوقًا بِعَيْنِهِ بِقَدْرِ قِيمَتِهِ مِنَ الثَّمَنِ الَّذِي اشْتَرَى بِهِ أُولَئِكَ الرَّقِيقَ  

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  

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  

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  

Yaʿla bin Muslim and ʿAmr bin Dinar and some others narrated the narration of Saʿid bin Jubair. Narrated Saʿid: While we were at the house of Ibn ʿAbbas, Ibn ʿAbbas said, "Ask me (any question)" I said, "O Abu ʿAbbas! May Allah let me be sacrificed for you ! There is a man at Kufa who is a storyteller called Nauf; who claims that he (Al-Khadir's companion) is not Moses of Bani Israel." As for ʿAmr, he said to me, "Ibn ʿAbbas said, "(Nauf) the enemy of Allah told a lie." But Yaʿla said to me, "Ibn ʿAbbas said, Ubai bin Kaʿb said, Messenger of Allah ﷺ said, 'Once Moses, Messenger of Allah ﷺ, preached to the people till their eyes shed tears and their hearts became tender, whereupon he finished his sermon. Then a man came to Moses and asked, 'O Messenger of Allah ﷺ! Is there anyone on the earth who is more learned than you?' Moses replied, 'No.' So Allah admonished him (Moses), for he did not ascribe all knowledge to Allah. It was said, (on behalf of Allah), 'Yes, (there is a slave of ours who knows more than you ).' Moses said, 'O my Lord! Where is he?' Allah said, 'At the junction of the two seas.' Moses said, 'O my Lord ! Tell I me of a sign whereby I will recognize the place.' " ʿAmr said to me, Allah said, "That place will be where the fish will leave you." Yaʿla said to me, "Allah said (to Moses), 'Take a dead fish (and your goal will be) the place where it will become alive.' " So Moses took a fish and put it in a basket and said to his boy-servant "I don't want to trouble you, except that you should inform me as soon as this fish leaves you." He said (to Moses)." You have not demanded too much." And that is as mentioned by Allah: 'And (remember) when Moses said to his attendant .... ' (18.60) Yushaʿ bin Noon. (Saʿid did not state that). The Prophet ﷺ said, "While the attendant was in the shade of the rock at a wet place, the fish slipped out (alive) while Moses was sleeping. His attend an said (to himself), "I will not wake him, but when he woke up, he forgot to tell him The fish slipped out and entered the sea. Allah stopped the flow of the sea. where the fish was, so that its trace looked as if it was made on a rock. ʿAmr forming a hole with his two thumbs an index fingers, said to me, "Like this, as in its trace was made on a rock." Moses said "We have suffered much fatigue on this journey of ours." (This was not narrated by Saʿid). Then they returned back and found Al-Khadir. ʿUthman bin Abi Sulaiman said to me, (they found him) on a green carpet in the middle of the sea. Al-Khadir was covered with his garment with one end under his feet and the other end under his head. When Moses greeted, he uncovered his face and said astonishingly, 'Is there such a greeting in my land? Who are you?' Moses said, 'I am Moses.' Al- Khadir said, 'Are you the Moses of Bani Israel?' Moses said, 'Yes.' Al-Khadir said, "What do you want?' Moses said, ' I came to you so that you may teach me of the truth which you were taught.' Al- Khadir said, 'Is it not sufficient for you that the Torah is in your hands and the Divine Inspiration comes to you, O Moses? Verily, I have a knowledge that you ought not learn, and you have a knowledge which I ought not learn.' At that time a bird took with its beak (some water) from the sea: Al-Khadir then said, 'By Allah, my knowledge and your knowledge besides Allah's Knowledge is like what this bird has taken with its beak from the sea.' Until, when they went on board the boat (18.71). They found a small boat which used to carry the people from this sea-side to the other sea-side. The crew recognized Al-Khadir and said, 'The pious slave of Allah.' (We said to Saʿid "Was that Khadir?" He said, "Yes.") The boat men said, 'We will not get him on board with fare.' Al-Khadir scuttled the boat and then plugged the hole with a piece of wood. Moses said, 'Have you scuttled it in order to drown these people surely, you have done a dreadful thing. (18.71) (Mujahid said. "Moses said so protestingly.") Al-Khadir said, didn't I say that you can have no patience with me?' (18.72) The first inquiry of Moses was done because of forgetfulness, the second caused him to be bound with a stipulation, and the third was done intentionally. Moses said, 'Call me not to account for what I forgot and be not hard upon me for my affair (with you).' (18.73) (Then) they found a boy and Al-Khadir killed him. Yaʿla- said: Saʿid said 'They found boys playing and Al-Khadir got hold of a handsome infidel boy laid him down and then slew him with knife. Moses said, 'Have you killed a innocent soul who has killed nobody' (18.74) Then they proceeded and found a wall which was on the point of falling down, and Al-Khadir set it up straight. Saʿid moved his hand thus and said 'Al-Khadir raised his hand and the wall became straight. Yaʿla said, 'I think Saʿid said, 'Al-Khadir touched the wall with his hand and it became straight (Moses said to Al-Khadir), 'If you had wished, you could have taken wages for it.' Saʿid said, 'Wages that we might had eaten.' And there was a king in furor (ahead) of them" (18.79) And there was in front of them. Ibn ʿAbbas recited: 'In front of them (was) a king.' It is said on the authority of somebody other than Saʿid that the king was Hudad bin Budad. They say that the boy was called Haisur. 'A king who seized every ship by force. (18.79) So I wished that if that boat passed by him, he would leave it because of its defect and when they have passed they would repair it and get benefit from it. Some people said that they closed that hole with a bottle, and some said with tar. 'His parents were believers, and he (the boy) was a non-believer and we (Khadir) feared lest he would oppress them by obstinate rebellion and disbelief.' (18.80) (i.e. that their love for him would urge them to follow him in his religion, 'so we (Khadir) desired that their Lord should change him for them for one better in righteousness and near to mercy' (18:81). This was in reply to Moses' saying: Have you killed an innocent soul.'? (18.74). 'Near to mercy" means they will be more merciful to him than they were to the former whom Khadir had killed. Other than Saʿid, said that they were compensated with a girl. Dawud bin Abi ʿAsim said on the authority of more than one that this next child was a girl. (Using translation from Bukhārī 4726)  

سَلُونِي فَقُلْتُ أَبَا عَبَّاسٍ جَعَلَنِي اللهُ فِدَاءَكَ بِالْكُوفَةِ رَجُلٌ قَاصٌّ يُقَالُ لَهُ نَوْفٌ يَزْعُمُ أَنَّهُ لَيْسَ مُوسَى بَنِي إِسْرَائِيلَ أَمَّا عَمْرُو بْنُ دِينَارٍفَقَالَ كَذَبَ عَدُوُّ اللهِ وَأَمَّا يَعْلَى بْنُ مُسْلِمٍ فَقَالَ قَالَ ابْنُ عَبَّاسٍ حَدَّثَنِي أُبَيُّ بْنُ كَعْبٍ قَالَ قَالَ رَسُولُ اللهِ ﷺ إِنَّ مُوسَى رَسُولَ اللهِ ذَكَّرَ النَّاسَ يَوْمًا حَتَّى إِذَا فَاضَتِ الْعُيُونُ وَرَقَّتِ الْقُلُوبُ وَلَّى فَأَدْرَكَهُ رَجُلٌ فَقَالَ يَا رَسُولَ اللهِ هَلْ فِي الْأَرْضِ أَحَدٌ أَعْلَمُ مِنْكَ؟ قَالَ لَا قَالَ فَعُتِبَ عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَى اللهِ فَأَوْحَى اللهُ إِلَيْهِ إِنَّ لِي عَبْدًا أَعْلَمَ مِنْكَ قَالَ أَيْ رَبِّ وَأيْنَ؟ قَالَ مَجْمَعُ الْبَحْرَيْنِ قَالَ أَيْ رَبِّ اجْعَلْ لِي عَلَمًا أَعْلَمُ ذَلِكَ بِهِ قَالَ لِي عَمْرٌو وَقَالَ حَيْثُ يُفَارِقُكَ الْحُوتُ وَقَالَ يَعْلَى خُذْ حُوتًا مَيْتًا حَيْثُ يُنْفَخُ فِيهِ الرُّوحُ فَأَخَذَ حُوتًا فَجَعَلَهُ فِي مِكْتَلٍ قَالَ لِفَتَاهُ لَا أُكَلِّفُكَ إِلَّا أَنْ تُخْبِرَنِي حَيْثُ يُفَارِقُكَ الْحُوتُ قَالَ مَا كَلَّفْتَنِي كَثِيرًا فَذَلِكَ قَوْلُهُ تَبَارَكَ وَتَعَالَى {إِذْ قَالَ مُوسَى لِفَتَاهُ} [الكهف 60] يُوشَعَ بْنِ نُونَ لَيْسَتْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ فَبَيْنَا هُوَ فِي ظِلِّ صَخْرَةٍ فِي مَكَانٍ ثَرْيَانٍ إِذْ تَضَرَّبَ الْحُوتُ وَمُوسَى نَائِمٌ قَالَ فَتَاهُ لَا أُوقِظُهُ حَتَّى إِذَا اسْتَيْقَظَ نَسِيَ أَنْ يُخْبِرَهُ وَتَضَرَّبَ الْحَوْتُ حَتَّى دَخَلَ الْبَحْرَ فَأَمْسَكَ اللهُ عَلَيْهِ جِرْيَةَ الْبَحْرِ حَتَّى كَأَنَّ أَثَرَهُ فِي حَجَرٍ فَقَالَ لِي عَمْرٌو وَكَأَنَّ أَثَرَهُ فِي حَجَرٍ وَحَلَّقَ إِبْهَامَيْهِوَاللَّتَيْنِ تَلِيَانِهِمَا {لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا} [الكهف 62] قَالَ قَدْ قَطَعَ اللهُ عَنْكَ النَّصَبَ لَيْسَتْ هَذِهِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ فَأَخْبَرَهُ فَرَجَعَا فَوَجَدَا خَضِرًا فَقَالَ لِي عُثْمَانُ بْنُ أَبِي سُلَيْمَانَ عَلَى طِنْفِسَةٍ خَضْرَاءَ عَلَى كَبِدِ الْبَحْرِ قَالَ سَعِيدُ بْنُ جُبَيْرٍ مُسَجًّى ثَوْبَهُ قَدْ جَعَلَ طَرَفَهُ تَحْتَ رِجْلَيْهِ وَطَرَفَهُ تَحْتَ رَأْسِهِ فَسَلَّمَ عَلَيْهِ مُوسَى فَكَشَفَ عَنْ وَجْهِهِ وَقَالَ هَلْ بِأَرْضِكَ مِنْ سَلَامٍ؟ مَنْ أَنْتَ؟ قَالَ أَنَا مُوسَى قَالَ مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ نَعَمْ قَالَ فَمَا شَأْنُكَ؟ قَالَ جِئْتُ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا قَالَ أَمَا يَكْفِيكَ أَنَّ أَنْبَاءَ التَّوْرَاةِ بِيَدِكَ وَأَنَّ الْوَحْيَ يَأْتِيكَ يَا مُوسَى إِنَّ لِي عِلْمًا لَا يَنْبَغِي أَنْ تَعْلَمَهُ وَإِنَّ لَكَ عِلْمًا لَا يَنْبَغِي أَنْ أَعْلَمَهُ فَجَاءَ طَائِرٌ فَأَخَذَ بِمِنْقَارِهِ فَقَالَ وَاللهِ مَا عِلْمِي وَعِلْمُكَ فِي عِلْمِ اللهِ إِلَّا كَمَا أَخَذَ هَذَا الطَّائِرُ بِمِنْقَارِهِ مِنَ الْبَحْرِ حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ وَجَدَا مَعَابِرَ صِغَارًا تَحْمِلُ أَهْلَ هَذَا السَّاحِلِ إِلَى هَذَا السَّاحِلِ عَرَفُوهُ فَقَالُوا عَبْدُ اللهِ الصَّالِحُ فَقُلْنَا لِسَعِيدٍ خَضِرٌ؟ قَالَ نَعَمْ لَا يَحْمِلُونَهُ بِأَجْرٍ فَخَرَقَهَا وَوَتَدَّفِيهَا وَتِدًا قَالَ مُوسَى {أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا} [الكهف 71] قَالَ مُجَاهِدٌ نُكْرًا قَالَ {أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا} [الكهف 72] وَكَانَتِ الْأُولَى نِسْيَانًا وَالثَّانِيَةُ شَرْطًا وَالثَّالِثَةُ عَمْدًا قَالَ {لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا} [الكهف 73] فَلَقِيَا غُلَامًا فَقَتَلَهُ قَالَ يَعْلَى بْنُ مُسْلِمٍ قَالَ سَعِيدُ بْنُ جُبَيْرٍ وَجَدَا غِلْمَانًا يَلْعَبُونَ فَأَخَذَ غُلَامًا كَافِرًا كَانَ ظَرِيفًا فَأَضْجَعَهُ ثُمَّ ذَبَحَهُ بِالسِّكِّينِ قَالَ {أَقَتَلْتَ نَفْسًا زَكِيَّةً} [الكهف 74] لَمْ تَعْمَلْ بِالْحِنْثِ فَانْطَلَقَا فَوَجَدَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ قَالَ سَعِيدٌ بِيَدِهِ هَكَذَا وَرَفَعَ يَدَهُ فَاسْتَقَامَ قَالَ يَعْلَى فَحَسِبْتُ أَنَّ سَعِيدًا قَالَ فَمَسَحَهُ بِيَدِهِ فَاسْتَقَامَ قَالَ {لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا} [الكهف 77] قَالَ سَعِيدٌ أَجْرًا نَأْكُلُهُ قَالَ وَكَانَ يَقْرَؤُهَا {وَكَانَ وَرَاءَهُمْ} [الكهف 79] وَكَانَ ابْنُ عَبَّاسٍ يَقْرَؤُهَا وَكَانَ أَمَامَهُمْ مَلِكٌ يَزْعُمُونَ عَنْ غَيْرِ سَعِيدٍ أَنَّهُ قَالَ هَذَا الْغُلَامُ الْمَقْتُولُ يَزْعُمُونَ أَنَّ اسْمَهُ جَيْسُورُ قَالَ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا وَأَرَادَ إِذَا مَرَّتْ بِهِ أَنْ يَدَعَهَالِعَيْبِهَا فَإِذَا جَاوَزُوا أَصْلَحُوهَا فَانْتَفَعُوا بِهَا بَعْدُ مِنْهُمْ مَنْ يَقُولُ سَدُّوهَا بِقَارُورَةٍ وَمِنْهُمْ مَنْ يَقُولُ بِالْقَارِ وَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ وَكَانَ كَافِرًا فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا فَيَحْمِلُهُمَا حُبُّهُ عَلَى أَنْ يُتَابِعَاهُ عَلَى دِينِهِ فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا هُمَا بِهِ أَرْحَمُ مِنْهُمَا بِالْأَوَّلِ الَّذِي قَتَلَهُ خَضِرٌ وَزَعَمَ غَيْرُ سَعِيدٍ أَنَّهُمَا أُبْدِلَا جَارِيَةٌ وَأَمَّا دَاوُدُ بْنُ أَبِي عَاصِمٍ فَقَالَ عَنْ غَيْرِ وَاحِدٍ إِنَّهَا جَارِيَةٌ وَبَلَغَنِي عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهَا جَارِيَةٌ وَوَجَدْتُهُ فِي كِتَابِ أَبِي عَنْ يَحْيَى بْنِ مَعِينٍ عَنْ هِشَامِ بْنِ يُوسُفَ مِثْلَهُ  

There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk's) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don't give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you. He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the young boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth. (Using translation from Muslim 3005)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ كَانَ مَلِكٌ فِيمَنْ كَانَ قَبْلَكُمْ وَكَانَ لَهُ سَاحِرٌ فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ إِنِّي قَدْ كَبِرَتْ سِنِّي وَحَضَرَ أَجَلِي فَادْفَعْ إِلَيَّ غُلَامًا فَلَأُعَلِّمُهُ السِّحْرَ فَدَفَعَ إِلَيْهِ غُلَامًا فَكَانَ يُعَلِّمُهُ السِّحْرَ وَكَانَ بَيْنَ السَّاحِرِ وَبَيْنَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ عَلَى الرَّاهِبِ فَسَمِعَ مِنْ كَلَامِهِفَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ فَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَقَالَ مَا حَبَسَكَ؟ وَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ وَقَالُوا مَا حَبَسَكَ؟ فَشَكَا ذَلِكَ إِلَى الرَّاهِبِ فَقَالَ إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ حَبَسَنِي أَهْلِي وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ حَبَسَنِي السَّاحِرُ قَالَ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَتَى ذَاتَ يَوْمٍ عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ وَقَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا فَقَالَ الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ؟ فَأَخَذَ حَجَرًا فَقَالَ اللهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى لَكَ مِنَ أَمِرِ السَّاحِرِ فَاقْتُلْ هَذِهِ الدَّابَّةَ حَتَّى يَجُوزَ النَّاسُ وَرَمَاهَا فَقَتَلَهَا وَمَضَى النَّاسُ فَأَخْبَرَ الرَّاهِبَ بِذَلِكَ فَقَالَ أَيْ بُنَيَّ أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَى فَإِنْ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ فَكَانَ الْغُلَامُ يُبْرِئُ الْأَكْمَهَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ وَكَانَ جَلِيسٌ لِلْمَلِكِ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ اشْفِنِي وَلَكَ مَا هَاهُنَا أَجْمَعُ فَقَالَ مَا أَشْفِي أَنَا أَحَدًا إِنَّمَا يَشْفِي اللهُ فَإِنْ أَنْتَ آمَنْتَ بِهِ دَعَوْتُ اللهَ فَشَفَاكَ فَآمَنَ فَدَعَا اللهَ لَهُ فَشَفَاهُ ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ يَا فُلَانُ مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ فَقَالَ رَبِّي قَالَ أَنَا؟ قَالَ لَا وَلَكِنْ رَبِّي وَرَبُّكَ اللهُ قَالَ أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ نَعَمْ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّهُ عَلَى الْغُلَامِ فَبَعَثَ إِلَيْهِ فَقَالَ أَيْ بُنَيَّ قَدْ بَلَغَ مِنْ سِحْرِكَ أَنْ تُبْرِئَ الْأَكْمَهَ وَالْأَبْرَصَوَهَذِهِ الْأَدْوَاءَ؟ قَالَ مَا أَشْفِي أَنَا أَحَدًا مَا يَشْفِي غَيْرُ اللهِ قَالَ أَنَا؟ قَالَ لَا قَالَ أَوَلَكَ رَبٌّ غَيْرِي؟ قَالَ نَعَمْ رَبِّي وَرَبُّكَ اللهُ فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتَّى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ بِالرَّاهِبِ فَقَالَ ارْجِعْ عَنْ دِينِكِ فَأَبَى فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتَّى وَقَعَ شِقَّاهُ وَقَالَ لِلْأَعْمَى ارْجِعْ عَنْ دِينِكَ فَأَبَى فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ حَتَّى وَقَعَ شِقَّاهُ فِي الْأَرْضِ وَقَالَ لِلْغُلَامِ ارْجِعْ عَنْ دِينِكَ فَأَبَى فَبَعَثَ بِهِ مَعَ نَفَرٍ إِلَى جَبَلِ كَذَا وَكَذَا فَقَالَ إِذَا بَلَغْتُمْ ذُرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ مِنْ فَوْقِهِ فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ اللهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ فَرَجَفَ بِهِمُ الْجَبَلُ فَتَدَهْدَهُوا أَجْمَعُونَ وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ مَا فَعَلَ أَصْحَابُكَ؟ فَقَالَ كَفَانِيهِمُ اللهُ فَبَعَثَ بِهِ مَعَ نَفَرٍ فِي قُرْقُورٍ فَقَالَ إِذَا لَجَجْتُمْ بِهِ الْبَحْرَ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَغَرِّقُوهُ فَلَجَّجُوا بِهِ الْبَحْرَ فَقَالَ الْغُلَامُ اللهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ فَغَرِقُوا أَجْمَعُونَ وَجَاءَ الْغُلَامُ يَتَلَمَّسُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ مَا فَعَلَ أَصْحَابُكَ؟ قَالَ كَفَانِيهِمُ اللهُ ثُمَّ قَالَ لِلْمَلِكِ إِنَّكَ لَسْتَ بِقَاتِلِي حَتَّى تَفْعَلَ مَا آمُرُكَ بِهِ فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي وَإِلَّا فَإِنَّكَ لَا تَسْتَطِيعُ قَتْلِي قَالَ وَمَا هُوَ؟ قَالَ تَجْمَعُ النَّاسَ فِي صَعِيدٍ ثُمَّ تَصْلُبُنِي عَلَى جِذْعٍ فَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي ثُمَّ قُلْ بِسْمِ اللهِ رَبِّ الْغُلَامِ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ قَتَلْتَنِي فَفَعَلَ وَوَضَعَالسَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَى فَقَالَ بِسْمِ اللهِ رَبِّ الْغُلَامِ فَوَضَعَ السَّهْمَ فِي صُدْغِهِ فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ فَقَالَ النَّاسُ آمَنَّا بِرَبِّ الْغُلَامِ فَقِيلَ لِلْمَلِكِ أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ؟ فَقَدْ وَاللهِ نَزَلَ بِكَ قَدْ آمَنَ النَّاسُ كُلُّهُمْ فَأَمَرَ بِأَفْوَاهِ السِّكَكِ فَخُدِّدَتْ فِيهَا الْأُخْدُودُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ وَقَالَ مَنْ رَجَعَ عَنْ دِينِهِ فَدَعُوهُ وَإِلَّا فَأَقْحِمُوهُ فِيهَا قَالَ فَكَانُوا يَتَعَادَوْنَ فِيهَا وَيَتَدَافَعُونَ فَجَاءَتْ امْرَأَةٌ بِابْنٍ لَهَا تُرْضِعُهُ فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النَّارِ فَقَالَ الصَّبِيُّ يَا أُمَّهْ اصْبِرِي فَإِنَّكِ عَلَى الْحَقِّ  

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  

[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 «  

أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ يَجْمَعُ اللَّهُ النَّاسَ يَوْمَ الْقِيَامَةِ فَيُنَادِي مُنَادٍ يَا أَيُّهَا النَّاسُ أَلَمْ تَرْضَوْا مِنْ رَبِّكُمُ الَّذِي خَلَقَكُمْ وَصَوَّرَكُمْ وَرَزَقَكُمْ أَنْ يُوَالِيَ كُلُّ إِنْسَانٍ مَا كَانَ يَعْبُدُ فِي الدُّنْيَا وَيَتَوَلَّى أَلَيْسَ ذَلِكَ عَدْلٌ مِنْ رَبِّكُمْ؟ قَالُوا بَلَى قَالَ فَيَنْطَلِقُ كُلُّ إِنْسَانٍ مِنْكُمْ إِلَى مَا كَانَ يَتَوَلَّى فِي الدُّنْيَا وَيُمَثَّلُ لَهُمْ مَا كَانُوا يَعْبُدُونَ فِي الدُّنْيَا وَقَالَ يُمَثَّلُ لِمَنْ كَانَ يَعْبُدُ عِيسَى شَيْطَانُ عِيسَى وَيُمَثَّلُ لِمَنْ كَانَ يَعْبُدُ عُزَيْرًا شَيْطَانُ عُزَيْرٍ حَتَّى يُمَثَّلَ لَهُمُ الشَّجَرُ وَالْعُودُ وَالْحَجَرُ وَيَبْقَى أَهْلُ الْإِسْلَامِ جُثُومًا فَيَقُولُ لَهُمْ مَا لَكُمْ لَا تَنْطَلِقُونَ كَمَا انْطَلَقَ النَّاسُ؟ فَيَقُولُونَ إِنَّ لَنَا رَبًّا مَا رَأَيْنَاهُ بَعْدُ قَالَ فَيَقُولُ فَبِمَ تَعْرِفُونَ رَبَّكُمْ إِنْ رَأَيْتُمُوهُ؟ قَالُوا بَيْنَنَا وَبَيْنَهُ عَلَامَةٌ إِنْ رَأَيْنَاهُ عَرَفْنَاهُ قَالَ وَمَا هِيَ؟ قَالُوا السَّاقُ فَيُكْشَفُ عَنْ سَاقٍ قَالَ فَيَحْنِي كُلُّ مَنْ كَانَ لِظَهْرٍ طَبَّقَ سَاجِدًا وَيَبْقَى قَوْمٌ ظُهُورُهُمْ كَصَيَاصِي الْبَقَرِ يُرِيدُونَ السُّجُودَ فَلَا يَسْتَطِيعُونَ قَالَ ثُمَّ يُؤْمَرُونَ فَيَرْفَعُونَ رُءُوسَهُمْ فَيُعْطَوْنَ نُورَهُمْ عَلَى قَدْرٍ أَعْمَالِهِمْ فَمِنْهُمْ مَنْ يُعْطَى نُورَهُ مِثْلَ الْجَبَلِ بَيْنَ يَدَيْهِ وَمِنْهُمْ مَنْ يُعْطَى نُورَهُ دُونَ ذَلِكَ وَمِنْهُمْ مَنْ يُعْطَى نُورَهُ مِثْلَ النَّخْلَةِ بِيَمِينِهِ وَمِنْهُمْ مَنْ يُعْطَى دُونَ ذَلِكَ حَتَّى يَكُونَ آخِرُ ذَلِكَ يُعْطَى نُورَهُ عَلَى إِبْهَامِ قَدَمِهِ يُضِيءُ مَرَّةً وَيُطْفِئُ مَرَّةً فَإِذَا أَضَاءَ قَدَّمَ قَدَمَهُ وَإِذَا طُفِئَ قَامَ فَيَمُرُّونَ عَلَى الصِّرَاطِ وَالصِّرَاطُ كَحَدِّ السَّيْفِ دَحْضٌ مَزِلَّةٌ قَالَ فَيُقَالُ انْجُوا عَلَى قَدْرِ نُورِكُمْ فَمِنْهُمْ مَنْ يَمُرُّ كَانْقِضَاضِ الْكَوْكَبِ وَمِنْهُمْ مَنْ يَمُرُّ كَالطَّرْفِ وَمِنْهُمْ مَنْ يَمُرُّ كَالرِّيحِ وَمِنْهُمْ مَنْ يَمُرُّ كَشَدِّ الرَّحْلِ وَيَرْمُلُ رَمَلًا فَيَمُرُّونَ عَلَى قَدْرِ أَعْمَالِهِمْ حَتَّى يَمُرَّ الَّذِي نُورُهُ عَلَى إِبْهَامِ قَدَمِهِ يَجُرُّ يَدًا وَيُعَلِّقُ يَدًا وَيَجُرُّ رِجْلًا وَيُعَلِّقُ رِجْلًا فَتُصِيبُ جَوَانِبَهُ النَّارُ قَالَ فَيَخْلُصُونَ فَإِذَا خَلَصُوا قَالُوا الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنْكَ بَعْدَ إِذْ رَأَيْنَاكَ فَقَدْ أَعْطَانَا اللَّهُ مَا لَمْ يُعْطِ أَحَدًا فَيَنْطَلِقُونَ إِلَى ضَحْضَاحٍ عِنْدَ بَابِ الْجَنَّةِ وَهُوَ مُصْفَقٌ مَنْزِلًا فِي أَدْنَى الْجَنَّةِ فَيَقُولُونَ رَبَّنَا أَعْطِنَا ذَلِكَ الْمَنْزِلَ قَالَ فَيَقُولُ لَهُمْ تَسْأَلُونِي الْجَنَّةَ وَهُوَ مُصْفَقٌ وَقَدْ أَنْجَيْتُكُمْ مِنَ النَّارِ هَذَا الْبَابُ لَا يَسْمَعُونَ حَسِيسَهَا فَيَقُولُ لَهُمْ لَعَلَّكُمْ إِنْ أُعْطِيتُمُوهُ أَنْ تَسْأَلُونِي غَيْرَهُ قَالَ فَيَقُولُ لَا وَعِزَّتِكَ لَا نَسْأَلُكَ غَيْرَهُ وَأَيُّ مَنْزِلٍ يَكُونُ أَحْسَنَ مِنْهُ قَالَ فَيُعْطَوْهُ فَيُرْفَعُ لَهُمْ أَمَامَ ذَلِكَ مَنْزِلٌ آخَرُ كَأَنَّ الَّذِي أُعْطَوْهُ قَبْلَ ذَلِكَ حُلْمٌ عِنْدَ الَّذِي رَأَوْهُ قَالَ فَيَقُولُ لَهُمْ لَعَلَّكُمْ إِنْ أُعْطِيتُمُوهُ أَنْ تَسْأَلُونِي غَيْرَهُ فَيَقُولُونَ لَا وَعِزَّتِكَ لَا نَسْأَلُكَ غَيْرَهُ وَأَيُّ مَنْزِلٍ أَحْسَنُ مِنْهُ؟ فَيُعْطَوْهُ ثُمَّ يَسْكُتُونَ قَالَ فَيُقَالُ لَهُمْ مَا لَكُمْ لَا تَسْأَلُونِي؟ فَيَقُولُونَ رَبَّنَا قَدْ سَأَلْنَا حَتَّى اسْتَحْيَيْنَا قَالَ فَيَقُولُ لَهُمْ أَلَمْ تَرْضَوْا إِنْ أَعْطَيْتُكُمْ مِثْلَ الدُّنْيَا مُنْذُ يَوْمِ خَلَقْتُهَا إِلَى يَوْمِ أَفْنَيْتُهَا وَعَشَرَةَ أَضْعَافِهَا قَالَ قَالَ مَسْرُوقٌ فَمَا بَلَغَ عَبْدُ اللَّهِ هَذَا الْمَكَانَ مِنَ الْحَدِيثِ إِلَّا ضَحِكَ قَالَ فَقَالَ لَهُ رَجُلٌ يَا أَبَا عَبْدِ الرَّحْمَنِ لَقَدْ حُدِّثْتُ بِهَذَا الْحَدِيثِ مِرَارًا فَمَا بَلَغْتُ هَذَا الْمَكَانَ مِنْ هَذَا الْحَدِيثِ إِلَّا ضَحِكْتُ قَالَ فَقَالَ عَبْدُ اللَّهِ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يُحَدِّثُ بِهَذَا الْحَدِيثِ مِرَارًا فَمَا بَلَغَ هَذَا الْمَكَانَ مِنْ هَذَا الْحَدِيثِ إِلَّا ضَحِكَ حَتَّى تَبْدُوَ لَهَوَاتُهُ وَيَبْدُو آخِرُ ضِرْسٍ مِنْ أَضْرَاسِهِ لِقَوْلِ الْإِنْسَانِ «أَتَهْزَأُ بِي وَأَنْتَ الْمَلِكُ؟» قَالَ فَيَقُولُ الرَّبُّ تَبَارَكَ وَتَعَالَى لَا وَلَكِنِّي عَلَى ذَلِكَ قَادِرٌ فَسَلُونِي قَالَ فَيَقُولُونَ رَبَّنَا أَلْحِقْنَا بِالنَّاسِ فَيَقُولُ لَهُمُ الْحَقُوا بِالنَّاسِ قَالَ فَيَنْطَلِقُونَ يَرْمُلُونَ فِي الْجَنَّةِ حَتَّى يَبْدُوَ لِلرَّجُلِ مِنْهُمْ قَصْرٌ مِنْ دُرَّةٍ مُجَوَّفَةٍ قَالَ فَيَخِرُّ سَاجِدًا قَالَ فَيُقَالُ لَهُ ارْفَعْ رَأْسَكَ فَيَرْفَعُ رَأْسَهُ فَيُقَالُ إِنَّمَا هَذَا مَنْزِلٌ مِنْ مَنَازِلِكَ قَالَ فَيَنْطَلِقُ فَيَسْتَقْبِلُهُ رَجُلٌ فَيَقُولُ أَنْتَ مَلَكٌ؟ فَيُقَالُ إِنَّمَا ذَلِكَ قَهْرَمَانٌ مِنْ قَهَارِمَتِكَ عَبْدٌ مِنْ عَبِيدِكَ قَالَ فَيَأْتِيهِ فَيَقُولُ إِنَّمَا أَنَا قَهْرَمَانٌ مِنْ قَهَارِمَتِكَ عَلَى هَذَا الْقَصْرِ تَحْتَ يَدَيْ أَلْفِ قَهْرَمَانٍ كُلُّهُمْ عَلَى مَا أَنَا عَلَيْهِ قَالَ فَيَنْطَلِقُ بِهِ عِنْدَ ذَلِكَ حَتَّى يُفْتَحَ الْقَصْرُ وَهُوَ دُرَّةٌ مُجَوَّفَةٌ سَقَايِفُهَا وَأَبْوَابُهَا وَأَغْلَاقُهَا وَمَفَاتِيحُهَا مِنْهَا فَيُفْتَحُ لَهُ الْقَصْرُ فَيَسْتَقْبِلُهُ جَوْهَرَةٌ خَضْرَاءُ مُبَطَّنَةٌ بِحَمْرَاءَ سَبْعُونَ ذِرَاعًا فِيهَا سِتُّونَ بَابًا كُلُّ بَابٍ يُفْضِي إِلَى جَوْهَرَةٍ وَاحِدَةٍ عَلَى غَيْرِ لَوْنِ صَاحِبَتُهَا فِي كُلِّ جَوْهَرَةٍ سُرَرٌ وَأَزْوَاجٌ وَتَصَارِيفُ أَوْ قَالَ وَوَصَائِفُ قَالَ فَيَدْخُلُ فَإِذَا هُوَ بَحَوْرَاءَ عَيْنَاءَ عَلَيْهَا سَبْعُونَ حُلَّةٌ يُرَى مُخُّ سَاقِهَا مِنْ وَرَاءِ حُلَلِهَا كَبِدُهَا مِرْآتُهُ وَكَبِدُهُ مِرْآتُهَا إِذَا أَعْرَضَ عَنْهَا إِعْرَاضَةً ازْدَادَتْ فِي عَيْنِهِ سَبْعِينَ ضِعْفًا عَمَّا كَانَ قَبْلَ ذَلِكَ فَيَقُولُ لَقَدِ ازْدَدْتِ فِي عَيْنِي سَبْعِينَ ضَعْفًا وَتَقُولُ لَهُ مِثْلَ ذَلِكَ قَالَ فَيُشْرِفُ بِبَصَرِهِ عَلَى مِلْكِهِ مَسِيرَةَ مِائَةِ عَامٍ قَالَ فَقَالَ عُمَرُ عِنْدَ ذَلِكَ يَا كَعْبُ أَلَا تَسْمَعُ إِلَى مَا يُحَدِّثُنَا ابْنُ أُمِّ عَبْدٍ عَنْ أَدْنَى أَهْلِ الْجَنَّةِ مَالَهُ فَكَيْفَ بِأَعْلَاهُمْ؟ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ إِنَّ اللَّهَ كَانَ فَوْقَ الْعَرْشِ وَالْمَاءِ فَخَلَقَ لِنَفْسِهِ دَارًا بِيَدِهِ فَزَيَّنَهَا بِمَا شَاءَ وَجَعَلَ فِيهَا مِنَ الثَّمَرَاتِ وَالشَّرَابِ ثُمَّ أَطْبَقَهَا فَلَمْ يَرَهَا أَحَدٌ مِنْ خَلْقِهِ مُنْذُ يَوْمِ خَلَقَهَا لَا جِبْرِيلُ وَلَا غَيْرُهُ مِنَ الْمَلَائِكَةِ ثُمَّ قَرَأَ كَعْبٌ فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ وَخَلَقَ دُونَ ذَلِكَ جَنَّتَيْنِ فَزَيَّنَهُمَا بِمَا شَاءَ وَجَعَلَ فِيهِمَا مَا ذَكَرَ مِنَ الْحَرِيرِ وَالسُّنْدُسِ وَالْإِسْتَبْرَقِ وَأَرَاهُمَا مَنْ شَاءَ مِنْ خَلْقِهِ مِنَ الْمَلَائِكَةِ فَمَنْ كَانَ كِتَابُهُ فِي عِلِّيِّينَ يُرَى فِي تِلْكَ الدَّارِ فَإِذَا رَكِبَ الرَّجُلُ مِنْ أَهْلِ عِلِّيِّينَ فِي مِلْكِهِ لَمْ يَنْزِلْ خَيْمَةً مِنْ خِيَامِ الْجَنَّةِ إِلَّا دَخَلَهَا مِنْ ضَوْءِ وَجْهِهِ حَتَّى إِنَّهُمْ يَسْتَنْشِقُونَ رِيحَهُ وَيَقُولُونَ وَاهًا لِهَذِهِ الرِّيحِ الطَّيِّبَةِ وَيَقُولُونَ لَقَدْ أَشْرَفَ عَلَيْنَا الْيَوْمَ رَجُلٌ مِنْ أَهْلِ عِلِّيِّينَ فَقَالَ عُمَرُ وَيْحَكَ يَا كَعْبُ إِنَّ هَذِهِ الْقُلُوبَ قَدِ اسْتَرْسَلَتْ فَاقْبِضْهَا فَقَالَ كَعْبٌ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ لِجَهَنَّمَ زَفْرَةً مَا مِنْ مَلَكٍ مُقَرَّبٍ وَلَا نَبِيٍّ إِلَّا يَخِرُّ لِرُكْبَتَيْهِ حَتَّى يَقُولَ إِبْرَاهِيمُ خَلِيلُ اللَّهِ رَبِّ نَفْسِي نَفْسِي وَحَتَّى لَوْ كَانَ لَكَ عَمَلُ سَبْعِينَ نَبِيًّا إِلَى عَمَلِكَ لَظَنَنْتَ أَنْ لَا تَنْجُوَ مِنْهَا «رُوَاةُ هَذَا الْحَدِيثِ عَنْ آخِرِهِمْ ثِقَاتٌ غَيْرَ أَنَّهُمَا لَمْ يُخْرِجَا أَبَا خَالِدٍ الدَّالَانِيَّ فِي الصَّحِيحَيْنِ لِمَا ذُكِرَ مِنَ انْحِرَافِهِ عَنِ السُّنَّةِ فِي ذِكْرِ الصَّحَابَةِ فَأَمَّا الْأَئِمَّةُ الْمُتَقَدِّمُونَ فَكُلُّهُمْ شَهِدُوا لِأَبِي خَالِدٍ بِالصِّدْقِ وَالْإِتْقَانِ وَالْحَدِيثُ صَحِيحٌ وَلَمْ يُخْرِجَاهُ وَأَبُو خَالِدٍ الدَّالَانِيُّ مِمَّنْ يُجْمَعُ حَدِيثُهُ فِي أَئِمَّةِ أَهْلِ الْكُوفَةِ» ما أنكره حديثا على جودة إسناده  

قَدِمْتُ الْكُوفَةَ فَلَمْ يَكُنْ لِي بِهَا هَمٌّ إِلَّا أُوَيْسٌ الْقَرَنِيُّ أَطْلُبُهُ وَأَسْأَلُ عَنْهُ حَتَّى سَقَطْتُ عَلَيْهِ جَالِسًا وَحْدَهُ عَلَى شَاطِئِ الْفُرَاتِ نِصْفَ النَّهَارِ يَتَوَضَّأُ وَيَغْسِلُ ثَوْبَهُ فَعَرَفْتُهُ بِالنَّعْتِ فَإِذَا رَجُلٌ لَحِمٌ أَدَمُ شَدِيدُ الْأَدَمَةِ أَشْعَرُ مَحْلُوقُ الرَّأْسِ يَعْنِي لَيْسَ لَهُ جُمَّةٌ كَثُّ اللِّحْيَةِ عَلَيْهِ إِزَارٌ مِنْ صُوفٍ وَرِدَاءٌ مِنْ صُوفٍ بِغَيْرِ حِذَاءٍ كَبِيرُ الْوَجْهِ مَهِيبُ الْمَنْظَرِ جِدًّا فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ وَنَظَرَ إِلَيَّ فَقَالَ حَيَّاكَ اللَّهُ مِنْ رَجُلٍ؟ فَمَدَدْتُ يَدِي إِلَيْهِ لِأُصَافِحَهُ فَأَبَى أَنْ يُصَافِحَنِي وَقَالَ وَأَنْتَ فَحَيَّاكَ اللَّهُ فَقُلْتُ رَحِمَكَ اللَّهُ يَا أُوَيْسُ وَغَفَرَ لَكَ كَيْفَ أَنْتَ رَحِمَكَ اللَّهُ؟ ثُمَّ خَنَقَتْنِي الْغَيْرَةُ مِنْ حُبِّي إِيَّاهُ وَرِقَّتِي لَهُ لِمَا رَأَيْتُ مِنْ حَالِهِ مَا رَأَيْتُ حَتَّى بَكَيْتُ وَبَكَى ثُمَّ قَالَ وَأَنْتَ فَرَحِمَكَ اللَّهُ يَا هَرِمُ بْنَ حَيَّانَ كَيْفَ أَنْتَ يَا أَخِي؟ مَنْ دَلَّكَ عَلَيَّ؟ قُلْتُ اللَّهُ قَالَ لَا إِلَهَ إِلَّا اللَّهُ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا حِينَ سَمَّانِي وَاللَّهِ مَا كُنْتُ رَأَيْتُهُ قَطُّ وَلَا رَآنِي ثُمَّ قُلْتُ مِنْ أَيْنَ عَرَفْتَنِي وَعَرَفْتَ اسْمِي وَاسْمَ أَبِي فَوَاللَّهِ مَا كُنْتُ رَأَيْتُكَ قَطُّ قَبْلَ هَذَا الْيَوْمِ قَالَ نَبَّأَنِي الْعَلِيمُ الْخَبِيرُ عَرَفَتْ رُوحِي رُوحَكَ حَيْثُ كَلَّمَتْ نَفْسِي نَفْسَكَ أَنَّ الْأَرْوَاحَ لَهَا أَنْفَسٌ كَأَنْفُسِ الْأَحْيَاءِ إِنَّ الْمُؤْمِنِينَ يَعْرِفُ بَعْضُهُمْ بَعْضًا وَيَتَحَدَّثُونَ بِرُوحِ اللَّهِ وَإِنْ لَمْ يَلْتَقُوا وَإِنْ لَمْ يَتَكَلَّمُوا وَيَتَعَارَفُوا وَإِنْ نَأْتِ بِهُمُ الدِّيَارُ وَتَفَرَّقَتْ بِهُمُ الْمَنَازِلُ قَالَ قُلْتُ حَدِّثْنِي عَنْ رَسُولِ اللَّهِ ﷺ بِحَدِيثٍ أَحْفَظُهُ عَنْكَ قَالَ إِنِّي لَمْ أُدْرِكْ رَسُولَ اللَّهِ ﷺ وَلَمْ تَكُنْ لِي مَعَهُ صُحْبَةٌ وَلَقَدْ رَأَيْتُ رِجَالًا قَدْ رَأَوْهُ وَقَدْ بَلَغَنِي مِنْ حَدِيثِهِ كَمَا بَلَغَكُمْ وَلَسْتُ أُحِبُّ أَنْ أَفْتَحَ هَذَا الْبَابَ عَلَى نَفْسِي أَنْ أَكُونَ مُحَدَّثًا أَوْ قَاضِيًا وَمُفْتِيًا فِي النَّفْسِ شُغْلٌ يَا هَرِمُ بْنُ حَيَّانَ قَالَ فَقُلْتُ يَا أَخِي اقْرَأْ عَلَيَّ آيَاتٍ مِنْ كِتَابِ اللَّهِ أَسْمَعْهُنَّ مِنْكَ فَإِنِّي أُحَبُّكَ فِي اللَّهِ حُبًّا شَدِيدًا وَادْعُ بِدَعَوَاتٍ وَأَوْصِ بِوَصِيَّةٍ أَحْفَظْهَا عَنْكَ قَالَ فَأَخَذَ بِيَدِي عَلَى شَاطِئِ الْفُرَاتِ وَقَالَ أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ فَشَهِقَ شَهْقَةً ثُمَّ بَكَى مَكَانَهُ ثُمَّ قَالَ قَالَ رَبِّي تَعَالَى ذِكْرُهُ وَأَحَقُّ الْقَوْلِ قَوْلُهُ وَأَصْدَقُ الْحَدِيثِ حَدِيثُهُ وَأَحْسَنُ الْكَلَامِ كَلَامُهُ {وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ} [الدخان 39] حَتَّى بَلَغَ {إِلَّا مَنْ رَحِمَ اللَّهُ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ} [الدخان 42] ثُمَّ شَهِقَ شَهْقَةً ثُمَّ سَكَتَ فَنَظَرْتُ إِلَيْهِ وَأَنَا أَحْسِبُهُ قَدْ غَشِيَ عَلَيْهِ ثُمَّ قَالَ يَا هَرِمُ بْنَ حَيَّانَ مَاتَ أَبُوكَ وَأَوْشَكَ أَنْ تَمُوتَ وَمَاتَ أَبُو حَيَّانَ فَإِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ وَمَاتَ آدَمُ وَمَاتَتْ حَوَّاءُ يَا ابْنَ حَيَّانَ وَمَاتَ نُوحٌ وَإِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ يَا ابْنَ حَيَّانَ وَمَاتَ مُوسَى نَجِيُّ الرَّحْمَنِ يَا ابْنَ حَيَّانَ وَمَاتَ دَاوُدُ خَلِيفَةُ الرَّحْمَنِ يَا ابْنَ حَيَّانَ وَمَاتَ مُحَمَّدٌ رَسُولُ الرَّحْمَنِ وَمَاتَ أَبُو بَكْرٍ خَلِيفَةُ الْمُسْلِمِينَ يَا ابْنَ حَيَّانَ وَمَاتَ أَخِي وَصَفِيِّي وَصَدِيقِي عُمَرُ بْنُ الْخَطَّابِ ثُمَّ قَالَ وَاعُمَرَاهُ رَحِمَ اللَّهُ عُمَرَ وَعُمَرُ يَوْمَئِذٍ حَيٌّ وَذَلِكَ فِي آخِرِ خِلَافَتِهِ قَالَ فَقُلْتُ لَهُ رَحِمَكَ اللَّهُ إِنَّ عُمَرَ بْنَ الْخَطَّابِ بَعْدُ حَيٌّ قَالَ بَلَى إِنْ تَفْهَمْ فَقَدْ عَلِمْتَ مَا قُلْتُ أَنَا وَأَنْتَ فِي الْمَوْتَى وَكَانَ قَدْ كَانَ ثُمَّ صَلَّى عَلَى النَّبِيِّ ﷺ وَدَعَا بِدَعَوَاتٍ خِفَافٍ ثُمَّ قَالَ هَذِهِ وَصِيَّتِي إِلَيْكَ يَا هَرِمُ بْنَ حَيَّانَ كِتَابُ اللَّهِ وَاللِّقَاءُ بِالصَّالِحِينَ مِنَ الْمُسْلِمِينَ وَالصَّلَاةُ وَالسَّلَامُ عَلَى النَّبِيِّ ﷺ وَلَقَدْ نَعَيْتُ عَلَى نَفْسِي وَنَعَيْتُكَ فَعَلَيْكَ بِذِكْرِ الْمَوْتِ فَلَا يُفَارِقَنَّ عَلَيْكَ طَرْفَةً وَأَنْذِرْ قَوْمَكَ إِذَا رَجَعْتَ إِلَيْهِمْ وَانْصَحْ أَهْلَ مِلَّتَكَ جَمِيعًا وَاكْدَحْ لِنَفْسِكَ وَإِيَّاكَ إِيَّاكَ أَنْ تُفَارِقَ الْجَمَاعَةَ فَتُفَارِقَ دِينَكَ وَأَنْتَ لَا تَعْلَمُ فَتَدْخُلُ النَّارَ يَوْمَ الْقِيَامَةِ قَالَ ثُمَّ قَالَ اللَّهُمَّ إِنَّ هَذَا يَزْعُمُ أَنَّهُ يُحِبُّنِي فِيكَ وَزَارَنِي مِنْ أَجَلِكَ اللَّهُمَّ عَرِّفْنِي وَجْهَهُ فِي الْجَنَّةِ وَأَدْخِلْهُ عَلَيَّ زَائِرًا فِي دَارِكَ دَارِ السَّلَامِ وَاحْفَظْهُ مَا دَامَ فِي الدُّنْيَا حَيْثُ مَا كَانَ وَضَمَّ عَلَيْهِ ضَيْعَتَهُ وَرَضِّهِ مِنَ الدُّنْيَا بِالْيَسِيرِ وَمَا أَعْطَيْتَهُ مِنَ الدُّنْيَا فَيَسِّرْهُ لَهُ وَاجْعَلْهُ لِمَا تُعْطِيَهُ مِنْ نِعْمَتِكَ مِنَ الشَّاكِرِينَ وَاجْزِهِ خَيْرَ الْجَزَاءِ اسْتَوْدَعْتُكَ اللَّهَ يَا هَرِمُ بْنَ حَيَّانَ وَالسَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ ثُمَّ قَالَ لِي لَا أَرَاكَ بَعْدَ الْيَوْمِ رَحِمَكَ اللَّهُ فَإِنِّي أَكْرَهُ الشُّهْرَةَ وَالْوَحْدَةُ أَحَبُّ إِلَيَّ لِأَنِّي شَدِيدُ الْغَمِّ كَثِيرُ الْهَمِّ مَا دُمْتُ مَعَ هَؤُلَاءِ النَّاسِ حَيًّا فِي الدُّنْيَا وَلَا تَسْأَلْ عَنِّي وَلَا تَطْلُبُنِي وَاعْلَمْ أَنَّكَ مِنِّي عَلَى بَالٍ وَلَمْ أَرَكَ وَلَمْ تَرَنِي فَاذْكُرْنِي وَادْعُ لِي فَإِنِّي سَأَذْكُرُكَ وَأَدْعُو لَكَ إِنْ شَاءَ اللَّهُ تَعَالَى انْطَلِقْ هَا هُنَا حَتَّى أَخَذَ هَا هُنَا قَالَ فَحَرَصْتُ عَلَى أَنْ أَسِيرَ مَعَهُ سَاعَةً فَأَبَى عَلَيَّ فَفَارَقْتُهُ يَبْكِي وَأَبْكِي قَالَ فَجَعَلْتُ أَنْظُرُ فِي قَفَاهُ حَتَّى دَخَلَ فِي بَعْضِ السِّكَكِ فَكَمْ طَلَبْتُهُ بَعْدَ ذَلِكَ وَسَأَلْتُ عَنْهُ فَمَا وَجَدْتُ أَحَدًا يُخْبِرُنِي عَنْهُ بِشَيْءٍ فَرَحِمَهُ اللَّهُ وَغَفَرَ لَهُ وَمَا أَتَتْ عَلَيَّ جُمُعَةٌ إِلَّا وَأَنَا أَرَاهُ فِي مَنَامِي مَرَّةً أَوْ مَرَّتَيْنِ أَوْ كَمَا قَالَ  

أَرْسَلَ ابْنُ الزُّبَيْرِ إِلَى الْحُصَيْنِ بْنِ نُمَيْرٍ يَدْعُوهُ إِلَى الْبِرَازِ فَقَالَ الْحُصَيْنُ لَا يَمْنَعُنِي مِنْ لِقَائِكَ جُبْنٌ وَلَسْتُ أَدْرِي لِمَنْ يَكُونُ الظَّفَرُ فَإِنْ كَانَ لَكَ كُنْتَ قَدْ ضَيَّعْتَ مَنْ وَرَائِي وَإِنْ كَانَ لِي كُنْتُ قَدْ أَخْطَأْتُ التَّدْبِيرَ وَإِنْ طُفْتَ رَجَعْنَا إِلَى بَاقِي الْحَدِيثِ وَضَرَبَ ابْنُ الزُّبَيْرِ فُسْطَاطًا فِي الْمَسْجِدِ فَكَانَ فِيهِ نِسَاءٌ يَسْقِينَ الْجَرْحَى وَيُدَاوِيهِنَّ وَيُطْعِمْنَ الْجَائِعَ وَيَلُمُنَّ النَّهْدَ الْمَجْرُوحَ فَقَالَ حُصَيْنٌ مَا يَزَالُ يَخْرُجُ عَلَيْنَا مِنْ ذَلِكَ الْفُسْطَاطِ أَسَدٌ كَأَنَّمَا يَخْرُجُ مِنْ عَرِينِهِ فَمَنْ يَكْفِنِيهِ؟ فَقَالَ رَجُلٌ مِنْ أَهْلِ الشَّامِ أَنَا فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ وَضَعَ شَمْعَةً فِي طَرَفِ رُمْحِهِ ثُمَّ ضَرَبَ فَرَسَهُ ثُمَّ طَعَنَ الْفُسْطَاطَ فَالْتَهَبَ نَارًا وَالْكَعْبَةُ يَوْمَئِذٍ مُؤَزَّرَةٌ فِي الطَّنَافِسِ وَعَلَى أَعْلَاهَا الْجَرَّةُ فَطَارَتِ الرِّيحُ بِاللَّهَبِ عَلَى الْكَعْبَةِ حَتَّى احْتَرَقَتْ وَاحْتَرَقَ فِيهَا يَوْمَئِذٍ قَرَنَا الْكَبْشِ الَّذِي فُدِيَ بِهِ إِسْحَاقُ قَالَ مُحَمَّدُ بْنُ عُمَرَ وَمَاتَ يَزِيدُ بْنُ مُعَاوِيَةَ فَهَرَبَ حُصَيْنُ بْنُ نُمَيْرٍ فَلَمَّا مَاتَ يَزِيدُ بْنُ مُعَاوِيَةَ دَعَا مَرْوَانُ بْنُ الْحَكَمِ إِلَى نَفْسِهِ فَأَجَابَهُ أَهْلُ حِمْصَ وَأَهْلُ الْأُرْدُنِّ وَفِلَسْطِينِ فَوَجَّهَ إِلَيْهِ ابْنُ الزُّبَيْرِ الضَّحَّاكَ بْنَ قَيْسٍ الْفِهْرِيَّ فِي مِائَةِ أَلْفٍ فَالْتَقَوْا بِمَرْجِ رَاهِطٍ وَمَرْوَانُ يَوْمَئِذٍ فِي خَمْسَةِ آلَافٍ مِنْ بَنِي أُمَيَّةَ وَمَوَالِيهِمْ وَأَتْبَاعِهِمْ مِنْ أَهْلِ الشَّامِ فَقَالَ مَرْوَانُ لِمَوْلًى لَهُ كَرِهٍ احْمِلْ عَلَى أَيِّ الطَّرَفَيْنِ شِئْتَ فَقَالَ كَيْفَ نَحْمِلُ عَلَى هَؤُلَاءِ مَعَ كَثْرَتِهِمْ؟ فَقَالَ هُمْ بَيْنَ مُكْرَهٍ وَمُسْتَأَجَرٍ احْمِلْ عَلَيْهِمْ لَا أُمَّ لَكَ فَيَكْفِيكَ الطِّعَانُ النَّاجِعُ الْجَيِّدُ وَهُمْ يَكْفُونَكَ بِأَنْفُسِهِمْ إِنَّمَا هَؤُلَاءِ عُبَيْدُ الدِّينَارِ وَالدِّرْهَمِ فَحَمَلَ عَلَيْهِمْ فَهَزَمَهُمْ وَأَقْبَلَ الضَّحَّاكُ بْنُ قَيْسٍ وَانْصَدَعَ الْجَيْشُ فَفِي ذَلِكَ يَقُولُ زُفَرُ بْنُ الْحَارِثِ [البحر الطويل] لَعَمْرِي لَقَدْ أَبْقَتْ وَقِيعَةُ رَاهِطٍ لِمَرْوَانَ صَرْعَى وَاقِعَاتٍ وَسَابَيَا أَمْضَى سِلَاحِي لَا أَبَا لَكَ إِنَّنِي لَدَى الْحَرْبِ لَا يَزْدَادُ إِلَّا تَمَادِيَا فَقَدْ يَنْبُتُ الْمَرْعَى عَلَى دِمَنِ الثَّرَى وَيُبْقِي خُزَرَاتِ النُّفُوسِ كَمَا هِيَا وَفِيهِ يَقُولُ أَيْضًا أَفِي الْحَقِّ أَمَّا بَحْدَلُ وَابْنُ بَحْدَلٍ فَيَحْيَا وَأَمَّا ابْنُ الزُّبَيْرِ فَيُقْتَلُ كَذَبْتُمْ وَبَيْتِ اللَّهِ لَا يَقْتُلُونَهُ وَلَمَّا يَكُنْ يَوْمٌ أَغَرُّ مُحَجَّلُ وَلَمَّا يَكُنْ لِلْمَشْرَفِيَّةِ فِيكُمْ شُعَاعٌ كَنُورِ الشَّمْسِ حِينَ تَرَجَّلُ قَالَ ثُمَّ مَاتَ مَرْوَانُ فَدَعَا عَبْدُ الْمَلِكِ إِلَى نَفْسِهِ وَقَامَ فَأَجَابَهُ أَهْلُ الشَّامِ فَخَطَبَ عَلَى الْمِنْبَرِ وَقَالَ مَنْ لِابْنِ الزُّبَيْرِ؟ فَقَالَ الْحَجَّاجُ أَنَا يَا أَمِيرَ الْمُؤْمِنِينَ فَأَسْكَتَهُ ثُمَّ عَادَ فَأَسْكَتَهُ ثُمَّ عَادَ فَأَسْكَتَهُ ثُمَّ عَادَ فَقَالَ أَنَا لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنِّي رَأَيْتُ فِي النَّوْمِ كَأَنِّي انْتَزَعْتُ جَنَّةً فَلَبِسْتُهَا فَعَقَدَ لَهُ وَوَجَهَّهُ فِي الْجَيْشِ إِلَى مَكَّةَ حَرَسَهَا اللَّهُ تَعَالَى حَتَّى وَرَدَهَا عَلَى ابْنِ الزُّبَيْرِ فَقَاتِلْهُ بِهَا فَقَالَ ابْنُ الزُّبَيْرِ لِأَهْلِ مَكَّةَ «احْفَظُوا هَذَيْنِ الْجَبَلَيْنِ فَإِنَّكُمْ لَنْ تَزَالُوا بِخَيْرٍ أَعِزَّةٍ مَا لَمْ يَظْهَرُوا عَلَيْهِمَا» قَالَ فَلَمْ يَلْبَثُوا أَنْ ظَهَرَ الْحَجَّاجُ وَمَنْ مَعَهُ فِي الْمَسْجِدِ فَلَمَّا كَانَ الْغَدَاةُ الَّتِي قُتِلَ فِيهَا ابْنُ الزُّبَيْرِ دَخَلَ ابْنُ الزُّبَيْرِ عَلَى أُمُّهِ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ وَهِيَ يَوْمَئِذٍ بِنْتُ مِائَةِ سَنَةٍ لَمْ يَسْقُطٍ لَهَا سِنٌّ وَلَمْ يَفْسَدْ لَهَا بَصَرٌ وَلَا سَمْعٌ فَقَالَتْ لِابْنِهَا يَا عَبْدَ اللَّهِ مَا فَعَلْتَ فِي حِرْبِكَ؟ قَالَ «بَلَغُوا مَكَانَ كَذَا وَكَذَا» قَالَ وَضَحِكَ ابْنُ الزُّبَيْرِ وَقَالَ «إِنَّ فِي الْمَوْتِ لَرَاحَةً» فَقَالَتْ يَا بُنَيَّ لَعَلَّكَ تَمَنَّيْتَهُ لِي مَا أُحِبُّ أَنْ أَمُوتَ حَتَّى يَأْتِيَ عَلَى أَحَدِ طَرَفَيْكَ إِمَّا أَنْ تَظْفَرَ فَتَقَرَّ بِذَلِكَ عَيْنِي وَإِمَّا أَنْ تُقْتَلَ فَأَحْتَسِبَكَ قَالَ ثُمَّ وَدَّعَهَا فَقَالَتْ لَهُ يَا بُنَيَّ إِيَّاكَ أَنْ تُعْطِيَ خَصْلَةً مِنْ دِينِكَ مَخَافَةَ الْقَتْلِ وَخَرَجَ عَنْهَا فَدَخَلَ الْمَسْجِدَ وَقَدْ جَعَلَ مِصْرَاعَيْنِ عَلَى الْحَجَرِ الْأَسْوَدِ يَبْقَى أَنْ تُصِيبَ بِالْمَنْجَنِيقِ وَأَتَى ابْنُ الزُّبَيْرِ آتٍ وَهُوَ جَالِسٌ عِنْدَ زَمْزَمَ فَقَالَ لَهُ أَلَا نَفْتَحُ لَكَ الْكَعْبَةَ فَتَصْعَدُ فِيهَا؟ فَنَظَرَ إِلَيْهِ عَبْدُ اللَّهِ ثُمَّ قَالَ لَهُ «مِنْ كُلِّ شَيْءٍ تَحْفَظُ أَخَاكَ إِلَّا مِنْ نَفْسِهِ يَعْنِي مِنْ أَجَلِهِ وَهَلْ لِلْكَعْبَةِ حُرْمَةٌ لَيْسَتْ لِهَذَا الْمَكَانِ وَاللَّهِ لَوْ وَجَدُوكُمْ مُعَلَّقِينَ بِأَسْتَارِ الْكَعْبَةِ لَقَتَلُوكُمْ» فَقِيلَ لَهُ أَلَا تُكَلِّمُهُمْ فِي الصُّلْحِ؟ فَقَالَ «أَوَ حِينَ صُلْحٍ هَذَا؟ وَاللَّهِ لَوْ وَجَدُوكُمْ فِي جَوْفِهَا لَذَبَحُوكُمْ جَمِيعًا» ثُمَّ أَنْشَأَ يَقُولُ « وَلَسْتُ بِمُبْتَاعِ الْحَيَاةِ بِبَيْعَةٍ وَلَا مُرْتَقِ مِنْ خَشْيَةِ الْمَوْتِ سُلَّمًا أُنَافِسُ أَنَّهُ غَيْرُ نَازِحٍ مُلَاقٍ الْمَنَايَا أَيَّ صَرْفٍ تَيَمَّمَا» ثُمَّ أَقْبَلَ عَلَى آلِ الزُّبَيْرِ يَعِظُهُمْ «لِيَكُنْ أَحَدُكُمْ سَيْفُهُ كَمَا يَكُونُ وَجْهُهُ لَا يَنْكُسُ سَيْفَهُ فَيَدْفَعُ عَنْ نَفْسِهِ بِيَدِهِ كَأَنَّهُ امْرَأَةٌ وَاللَّهِ مَا لَقِيتُ زَحْفًا قَطُّ إِلَّا فِي الرَّعِيلِ الْأَوَّلِ وَلَا أَلِمَتْ جُرْحٌ قَطُّ إِلَّا أَنْ أَلِمَ الدَّوَاءُ» قَالَ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ دَخَلَ عَلَيْهِمْ وَمَعَهُ سَبْعُونَ فَأَوَّلُ مَنْ لَقِيَهُ الْأَسْوَدَ فَضَرَبَهُ بِسَيْفِهِ حَتَّى أَطَنَّ رِجْلَهُ فَقَالَ لَهُ الْأَسْوَدُ آهٍ يَا ابْنَ الزَّانِيَةِ فَقَالَ لَهُ ابْنُ الزُّبَيْرِ «أَحْسِنْ يَا ابْنَ حَامٍ لَأَسْمَاءُ زَانِيَةٌ» ثُمَّ أَخْرَجَهُمْ مِنَ الْمَسْجِدِ فَانْصَرَفَ فَإِذَا بِقَوْمٍ قَدْ دَخَلُوا مِنْ بَابِ بَنِي سَهْمٍ فَقَالَ «مَنْ هَؤُلَاءِ؟» فَقِيلَ أَهْلُ الْأُرْدُنِّ فَحَمَلَ عَلَيْهِمْ وَهُوَ يَقُولُ « [البحر الرجز] لَا عَهْدَ لِي بِغَارَةٍ مِثْلِ السَّيْلِ لَا يَنْجَلِي غُبَارُهَا حَتَّى اللَّيْلِ» قَالَ فَأَخْرَجَهُمْ مِنَ الْمَسْجِدِ ثُمَّ رَجَعَ فَإِذَا بِقَوْمٍ قَدْ دَخَلُوا مِنْ بَابِ بَنِي مَخْزُومٍ فَحَمَلَ عَلَيْهِمْ وَهُوَ يَقُولُ « لَوْ كَانَ قَرْنِي وَاحِدًا لَكَفَيْتُهُ أَوْرَدْتُهُ الْمَوْتَ وَذَكَّيْتُهُ» قَالَ وَعَلَى ظَهْرِ الْمَسْجِدِ مِنْ أَعْوَانِهِ مَنْ يَرْمِي عَدُوَّهُ بِالْآجُرِّ وَغَيْرِهِ فَحَمَلَ عَلَيْهِمْ فَأَصَابَتْهُ آجُرَّةٌ فِي مَفْرِقِهِ حَتَّى حَلَقَتْ رَأْسَهُ فَوَقَفَ قَائِمًا وَهُوَ يَقُولُ « وَلَسْنَا عَلَى الْأَعْقَابِ تَدْمَى كُلُومُنَا وَلَكِنْ عَلَى أَقْدَامِنَا تَقْطُرُ الدِّمَاءُ» قَالَ ثُمَّ وَقَعَ فَأَكَبَّ عَلَيْهِ مَوْلَيَانِ لَهُ وَهُمَا يَقُولَانِ الْعَبْدُ يَحْمِي رَبَّهُ وَيُحْمَى قَالَ ثُمَّ سِيرَ إِلَيْهِ فَحَزَّ رَأْسَهُ ؓ  

كُنْتُ رَجُلًا مِنْ أَهْلِ جَيٍّ وَكَانَ أَهْلُ قَرْيَتِي يَعْبُدُونَ الْخَيْلَ الْبُلْقَ فَكُنْتُ أَعْرِفُ أَنَّهُمْ لَيْسُوا عَلَى شَيْءٍ فَقِيلَ لِي إِنَّ الدِّينَ الَّذِي تَطْلُبُ إِنَّمَا هُوَ بِالْمَغْرِبِ فَخَرَجْتُ حَتَّى أَتَيْتُ الْمَوْصِلَ فَسَأَلْتُ عَنْ أَفْضَلِ مَنْ فِيهَا فَدَلَلْتُ عَلَى رَجُلٍ فِي صَوْمَعَةٍ فَأَتَيْتُهُ فَقُلْتُ لَهُ إِنِّي رَجُلٌ مِنْ أَهْلِ جَيٌّ وَجِئْتُ أَنْ أَطْلُبَ الْعَمَلَ وَأَتَعَلَّمَ الْعِلْمَ فَضُمَّنِي إِلَيْكَ أَخْدُمْكَ وَأَصْحَبْكَ وَتُعَلِّمْنِي شَيْئًا مِمَّا عَلَّمَكَ اللَّهُ قَالَ نَعَمْ فَصَحِبْتُهُ فَأَجْرَى عَلَيَّ مِثْلَ مَا كَانَ يُجْرَى عَلَيْهِ وَكَانَ يُجْرَى عَلَيْهِ الْخَلُّ وَالزَّيْتُ وَالْحُبُوبُ فَلَمْ أَزَلْ مَعَهُ حَتَّى نَزَلَ بِهِ الْمَوْتُ فَجَلَسْتُ عِنْدَ رَأْسِهِ أَبْكِيهِ فَقَالَ مَا يُبْكِيكَ؟ فَقُلْتُ أَبْكِي أَنِّي خَرَجْتُ مِنْ بِلَادِي أَطْلُبُ الْخَيْرَ فَرَزَقَنِي اللَّهُ صُحْبَتَكَ فَعَلَّمْتَنِي وَأَحْسَنْتَ صُحْبَتِي فَنَزَلَ بِكَ الْمَوْتُ فَلَا أَدْرِي أَيْنَ أَذْهَبُ؟ فَقَالَ لِي أَخٌ بِالْجَزِيرَةِ مَكَانَ كَذَا وَكَذَا وَهُوَ عَلَى الْحَقِّ فَأْتِهِ فَأَقْرِئْهُ مِنِّي السَّلَامَ وَأَخْبِرْهُ أَنِّي أَوْصَيْتُ إِلَيْهِ وَأَوْصَيْتُكَ بِصُحْبَتِهِ فَلَمَّا أَنْ قُبِضَ الرَّجُلُ خَرَجْتُ فَأَتَيْتُ الرَّجُلَ الَّذِي وَصَفَهُ لِي فَأَخْبَرْتُهُ بِالْخَبَرِ وَأَقْرَأْتُهُ السَّلَامَ مِنْ صَاحِبِهِ وَأَخْبَرْتُهُ أَنَّهُ هَلَكَ وَأَمَرَنِي بِصُحْبَتِهِ فَضَمَّنِي إِلَيْهِ وَأَجْرَى عَلَيَّ كَمَا كَانَ يَجْرِي عَلَيَّ مَعَ الْآخَرِ فَصَحِبْتُهُ مَا شَاءَ اللَّهُ ثُمَّ نَزَلَ بِهِ الْمَوْتُ فَلَمَّا نَزَلَ بِهِ الْمَوْتُ جَلَسْتُ عِنْدَ رَأْسِهِ أَبْكِي فَقَالَ لِي مَا يُبْكِيكَ قُلْتُ خَرَجْتُ مِنْ بِلَادِي أَطْلُبُ الْخَيْرَ فَرَزَقَنِي اللَّهُ صُحْبَةَ فُلَانٍ فَأَحْسَنَ صُحْبَتِي وَعَلَّمَنِي وَأَوْصَانِي عِنْدَ مَوْتِهِ بِكَ وَقَدْ نَزَلَ بِكَ الْمَوْتُ فَلَا أَدْرِي أَيْنَ أَتَوَجَّهُ فَقَالَ تَأْتِي أَخًا لِي عَلَى دَرْبِ الرُّومِ فَهُوَ عَلَى الْحَقِّ فَأْتِهِ وَأَقْرِئْهُ مِنِّي السَّلَامَ وَاصْحَبْهُ فَإِنَّهُ عَلَى الْحَقِّ فَلَمَّا قُبِضَ الرَّجُلُ خَرَجْتُ حَتَّى أَتَيْتُهُ فَأَخْبَرْتُهُ بِخَبَرِي وَتَوْصِيَةِ الْآخَرِ قَبْلَهُ قَالَ فَضَمَّنِي إِلَيْهِ وَأَجْرَى عَلَيَّ كَمَا كَانَ يُجْرِي عَلَيَّ فَلَمَّا نَزَلَ بِهِ الْمَوْتُ جَلَسْتُ أَبْكِي عِنْدَ رَأْسِهِ فَقَالَ لِي مَا يُبْكِيكَ؟ فَقَصَصْتُ قِصَّتِي قُلْتُ لَهُ إِنَّ اللَّهَ تَعَالَى رَزَقَنِي صُحْبَتَكَ فَأَحْسَنْتَ صُحْبَتِي وَقَدْ نَزَلَ بِكَ الْمَوْتُ وَلَا أَدْرِي أَيْنَ أَتَوَجَّهُ فَقَالَ لَا دِينَ وَمَا بَقِيَ أَحَدٌ أَعْلَمُهُ عَلَى دِينِ عِيسَى ابْنِ مَرْيَمَ عليه الصَّلَاةُ وَالسَّلَامُ فِي الْأَرْضِ وَلَكِنْ هَذَا أَوَانٌ يَخْرُجُ فِيهِ نَبِيٌّ أَوْ قَدْ خَرَجَ بِتِهَامَةَ وَأَنْتَ عَلَى الطَّرِيقِ لَا يَمُرُّ بِكَ أَحَدُ إِلَّا سَأَلْتُهُ عَنْهُ فَإِذَا بَلَغَكَ أَنَّهُ قَدْ خَرَجَ فَإِنَّهُ النَّبِيُّ الَّذِي بَشَّرَ بِهِ عِيسَى صَلَوَاتُ اللَّهِ عَلَيْهِ وَسَلَامُهُ عَلَيْهِمَا 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 ظَهَرَ فِينَا رَجُلٌ يَزْعُمُ أَنَّهُ نَبِيٌّ فَقُلْتُ لِبَعْضِهِمْ هَلْ لَكُمْ أَنْ أَكُونَ عَبْدًا لِبَعْضِكُمْ عَلَى أَنْ تَحْمِلُونِي عَقِبَهُ وَتُطْعِمُونِي مِنَ الْكِسَرِ فَإِذَا بَلَغْتُمْ إِلَى بِلَادِكُمْ فَإِنْ شَاءَ أَنْ يَبِيعَ بَاعَ وَإِنْ شَاءَ أَنْ يَسْتَعْبِدَ اسْتَعْبَدَ فَقَالَ رَجُلٌ مِنْهُمْ أَنَا فَصِرْتُ عَبْدًا لَهُ حَتَّى أَتَى بِي مَكَّةَ فَجَعَلَنِي فِي بُسْتَانٍ لَهُ مَعَ حُبْشَانٍ كَانُوا فِيهِ فَخَرَجْتُ فَسَأَلْتُ فَلَقِيتُ امْرَأَةً مِنْ أَهْلِ بِلَادِي فَسَأَلْتُهَا فَإِذَا أَهْلُ بَيْتِهَا قَدْ أَسْلَمُوا قَالَتْ لِي إِنَّ النَّبِيَّ ﷺ يَجْلِسُ فِي الْحِجْرِ هُوَ وَأَصْحَابُهُ إِذَا صَاحَ عُصْفُورٌ بِمَكَّةَ حَتَّى إِذَا أَضَاءَ لَهُمُ الْفَجْرُ تَفَرَّقُوا فَانْطَلَقْتُ إِلَى الْبُسْتَانِ فَكُنْتُ أَخْتَلِفُ فَقَالَ لِي الْحُبْشَانُ مَا لَكَ فَقُلْتُ أَشْتَكِي بَطْنِي وَإِنَّمَا صَنَعْتُ ذَلِكَ لِئَلَّا يَفْقِدُونِي إِذَا ذَهَبْتُ إِلَى النَّبِيِّ ﷺ فَلَمَّا كَانَتِ السَّاعَةُ الَّتِي أَخْبَرَتْنِي الْمَرْأَةُ يَجْلِسُ فِيهَا هُوَ وَأَصْحَابُهُ خَرَجْتُ أَمْشِي حَتَّى رَأَيْتُ النَّبِيَّ ﷺ فَإِذَا هُوَ يَحْتَبِي وَإِذَا أَصْحَابُهُ حَوْلَهُ فَأَتَيْتُهُ مِنْ وَرَائِهِ فَعَرَفَ النَّبِيُّ ﷺ الَّذِي أُرِيدُ فَأَرْسَلَ حَبْوَتَهُ فَنَظَرْتُ إِلَى خَاتَمِ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ فَقُلْتُ «اللَّهُ أَكْبَرُ هَذِهِ وَاحِدَةٌ» ثُمَّ انْصَرَفْتُ فَلَمَّا أَنْ كَانَتِ اللَّيْلَةُ الْمُقْبِلَةُ لَقَطْتُ تَمْرًا جَيِّدًا ثُمَّ انْطَلَقْتُ حَتَّى أَتَيْتُ بِهِ النَّبِيَّ ﷺ فَوَضَعْتُهُ بَيْنَ يَدَيْهِ فَقَالَ مَا هَذَا؟ فَقُلْتُ صَدَقَةٌ فَقَالَ لِلْقَوْمِ «كُلُوا وَلَمْ يَأْكُلْ» ثُمَّ لَبِثْتُ مَا شَاءَ اللَّهُ ثُمَّ أَخَذْتُ مِثْلَ ذَلِكَ ثُمَّ أَتَيْتُهُ فَوَضَعْتُهُ بَيْنَ يَدَيْهِ فَقَالَ مَا هَذَا؟ فَقُلْتُ هَدِيَّةٌ فَأَكَلَ مِنْهَا وَقَالَ لِلْقَوْمِ «كُلُوا» فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّكَ رَسُولُ اللَّهِ فَسَأَلَنِي عَنْ أَمْرِي وَأَخْبَرْتُهُ فَقَالَ «اذْهَبْ فَاشْتَرِ نَفْسَكَ» فَانْطَلَقْتُ إِلَى صَاحِبِي فَقُلْتُ بِعْنِي نَفْسِي فَقَالَ نَعَمْ عَلَى أَنْ تُنْبِتَ لِي بِمِائَةِ نَخْلَةٍ فَمَا غَادَرْتُ مِنْهَا نَخْلَةً إِلَّا نَبَتَتْ فَأَتَيْتُ رَسُولَ اللَّهِ ﷺ فَأَخْبَرْتُهُ أَنَّ النَّخْلَ قَدْ نَبَتَتْ «فَأَعْطَانِي قِطْعَةً مِنْ ذَهَبٍ» فَانْطَلَقْتُ بِهَا فَوَضَعْتُهَا فِي كِفَّةِ الْمِيزَانِ وَوَضَعَ فِي الْجَانِبِ الْآخَرِ نَوَاةً قَالَ فَوَاللَّهِ مَا اسْتَقَلَّتْ قِطْعَةُ الذَّهَبِ مِنَ الْأَرْضِ قَالَ وَجِئْتُ إِلَى رَسُولِ اللَّهِ ﷺ فَأَخْبَرْتُهُ «فَأَعْتَقَنِي»  

خَرَجَ كَعْبٌ وَبُجَيْرٌ ابْنَا زُهَيْرٍ حَتَّى أَتَيَا أَبْرَقَ الْعَزَّافِ فَقَالَ بُجَيْرٌ لِكَعْبٍ اثْبُتْ فِي عَجَلِ هَذَا الْمَكَانَ حَتَّى آتِيَ هَذَا الرَّجُلَ يَعْنِي رَسُولَ اللَّهِ ﷺ فَأَسْمَعَ مَا يَقُولُ فَثَبَتَ كَعْبٌ وَخَرَجَ بُجَيْرٌ «فَجَاءَ رَسُولُ اللَّهِ ﷺ فَعَرَضَ عَلَيْهِ الْإِسْلَامَ» فَأَسْلَمَ فَبَلَغَ ذَلِكَ كَعْبًا فَقَالَ [البحر الطويل] أَلَا أَبْلِغَا عَنِّي بُجَيْرًا رِسَالَةً عَلَى أَيٍّ شَيْءٍ وَيْحَ غَيْرِكَ دَلَّكَا عَلَى خَلْقٍ لَمْ تَلْفَ أُمًّا وَلَا أَبًا عَلَيْهِ وَلَمْ تُدْرِكْ عَلَيْهِ أَخًا لَكَا سَقَاكَ أَبُو بَكْرٍ بِكَأْسٍ رَوِيَّةٍ وَأَنْهَلَكَ الْمَأْمُونُ مِنْهَا وَعَلَّكَا فَلَمَّا بَلَغَتِ الْأَبْيَاتُ رَسُولَ اللَّهِ ﷺ أَهْدَرَ دَمَهُ فَقَالَ «مَنْ لَقِيَ كَعْبًا فَلْيَقْتُلْهُ» فَكَتَبَ بِذَلِكَ بُجَيْرٌ إِلَى أَخِيهِ يَذْكُرُ لَهُ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ أَهْدَرَ دَمَهُ وَيَقُولُ لَهُ النَّجَا وَمَا أَرَاكَ تَفْلِتُ ثُمَّ كَتَبَ إِلَيْهِ بَعْدَ ذَلِكَ اعْلَمْ أَنَّ رَسُولَ اللَّهِ ﷺ لَا يَأْتِيَهُ أَحَدٌ يَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ إِلَّا قَبِلَ ذَلِكَ فَإِذَا جَاءَكَ كِتَابِي هَذَا فَأَسْلِمْ وَأَقْبِلْ فَأَسْلَمَ كَعْبٌ وَقَالَ الْقَصِيدَةَ الَّتِي يَمْدَحُ فِيهَا رَسُولَ اللَّهِ ﷺ ثُمَّ أَقْبَلَ حَتَّى أَنَاخَ رَاحِلَتَهُ بِبَابِ مَسْجِدِ رَسُولِ اللَّهِ ﷺ ثُمَّ دَخَلَ الْمَسْجِدَ وَرَسُولُ اللَّهِ ﷺ مَعَ أَصْحَابِهِ مَكَانَ الْمَائِدَةِ مِنَ الْقَوْمِ مُتَحَلِّقُونَ مَعَهُ حَلْقَةً دُونَ حَلْقَةٍ يَلْتَفِتُ إِلَى هَؤُلَاءِ مَرَّةً فَيُحَدِّثُهُمْ وَإِلَى هَؤُلَاءِ مَرَّةً فَيُحَدِّثُهُمْ قَالَ كَعْبٌ فَأَنَخْتُ رَاحِلَتِي بِبَابِ الْمَسْجِدِ فَعَرَفْتُ رَسُولَ اللَّهِ ﷺ بِالصِّفَةِ فَتَخَطَّيْتُ حَتَّى جَلَسْتُ إِلَيْهِ فَأَسْلَمْتُ فَقُلْتُ أَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّكَ رَسُولُ اللَّهِ الْأَمَانُ يَا رَسُولَ اللَّهِ قَالَ «وَمَنْ أَنْتَ؟» قُلْتُ أَنَا كَعْبُ بْنُ زُهَيْرٍ قَالَ أَنْتَ الَّذِي تَقُولُ ثُمَّ الْتَفَتَ إِلَى أَبِي بَكْرٍ فَقَالَ كَيْفَ قَالَ يَا أَبَا بَكْرٍ فَأَنْشَدَهُ أَبُو بَكْرٍ سَقَاكَ أَبُو بَكْرٍ بِكَأْسٍ رَوِيَّةٍ وَانْهَلَكَ الْمَأْمُورُ مِنْهَا وَعَلَّكَا قَالَ يَا رَسُولَ اللَّهِ مَا قُلْتُ هَكَذَا قَالَ «وَكَيْفَ قُلْتَ» قَالَ إِنَّمَا قُلْتُ سَقَاكَ أَبُو بَكْرٍ بِكَأْسٍ رَوِيَّةً وَأَنْهَلَكَ الْمَأْمُونُ مِنْهَا وَعَلَّكَا فَقَالَ رَسُولُ اللَّهِ ﷺ «مَأْمُونٌ وَاللَّهِ» ثُمَّ أَنْشَدَهُ الْقَصِيدَةَ كُلَّهَا حَتَّى أَتَى عَلَى آخِرِهَا وَأَمْلَاهَا عَلَى الْحَجَّاجِ بْنِ ذِي الرُّقَيْبَةِ حَتَّى أَتَى عَلَى آخِرِهَا وَهِيَ هَذِهِ الْقَصِيدَةُ [البحر البسيط] بَانَتْ سُعَادُ فَقَلْبِي الْيَوْمَ مَتْبُولُ مُتَيَّمٌ إِثْرَهَا لَمْ يُفْدَ مَكْبُولُ وَمَا سُعَادُ غَدَاةَ الْبَيْنِ إِذْ ظَعَنُوا إِلَّا أَغَنٌّ غَضِيضُ الطَّرْفِ مَكْحُولُ تَجْلُو عَوَارِضَ ذِي ظَلْمٍ إِذَا ابْتَسَمَتْ كَأَنَّهَا مُنْهَلٌّ بِالْكَأْسِ مَعْلُولُ شَجَّ السُّقَاةُ عَلَيْهِ مَاءَ مَحْنَيةٍ مِنْ مَاءِ أَبْطَحَ أَضْحَى وَهْوَ مَشْمُولُ تَنْفِي الرِّيَاحُ الْقَذَى عَنْهُ وَأَفْرَطَهُ مِنْ صَوْبِ سَارِيَةٍ بِيضٍ يَعَالِيلُ سَقْيًا لَهَا خُلَّةً لَوْ أَنَّهَا صَدَقَتْ مَوْعُودَهَا وَلَوْ أَنَّ النُّصْحَ مَقْبُولُ لَكِنَّهَا خُلَّةٌ قَدْ سِيطَ مِنْ دَمِهَا فْجْعٌ وَوَلْعٌ وَإِخْلَافٌ وَتَبْدِيلُ فَمَا تَدُومَ عَلَى حَالٍ تَكُونُ بِهَا كَمَا تَلَوَّنَ فِي أَثْوَابِهَا الْغُولُ فَلَا تَمَسَّكُ بِالْوَصْلِ الَّذِي زَعَمَتْ إِلَّا كَمَا يُمْسِكُ الْمَاءَ الْغَرَابِيلُ كَانَتْ مَوَاعِيدُ عُرْقُوبٍ لَهَا مَثَلًا وَمَا مَوَاعِيدُهَا إِلَّا الْأَبَاطِيلُ فَلَا يَغُرَّنَّكَ مَا مَنَّتْ وَمَا وَعَدَتْ إِلَّا الْأَمَانِيَّ وَالْأَحْلَامَ تَضْلِيلُ أَرْجُو أَوْ آمُلُ أَنْ تَدْنُوَ مَوَدَّتُهَا وَمَا إِخَالُ لَدَيْنَا مِنْكِ تَنْوِيلُ أَمْسَتْ سُعَادُ بِأَرْضٍ مَا يُبَلِّغُهَا إِلَّا الْعِتَاقُ النَّجِيبَاتُ الْمَرَاسِيلُ وَلَنْ تَبْلُغَهَا إِلَّا عَذَافِرَةٌ فِيهَا عَلَى الْأَيْنِ إِرْقَالٌ وَتَبْغِيلُ مِنْ كُلِّ نَضَّاخَةِ الذَّفْرَى إِذَا عَرِقَتْ عَرَضْتُهَا طَامِسُ الْأَعْلَامِ مَجْهُولُ يَمْشِي الْقُرَادُ عَلَيْهَا ثُمَّ يَزْلِقُهُ مِنْهَا لِبَانٌ وَأَقْرَابٌ زَهَالِيلُ عَيْرَانَةٌ قَذَفَتْ بِالنَّحْضِ عَنْ عَرَضٍ وَمِرْفَقُهَا عَنْ ضُلُوعِ الزُّورِ مَفْتُولُ كَأَنَّمَا قَابَ عَيْنَيْهَا وَمَذْبَحِهَا مِنْ خُطُمِهَا وَمِنَ اللَّحْيَيْنِ بِرْطِيلُ تَمْرٌ مِثْلُ عَسِيبِ النَّحْلِ إِذَا خَصَلَ فِي غَارِ زَلْمٍ تَخُونُهُ الْأَحَالِيلُ قَنْوَاءُ فِي حَرَّتَيْهَا لِلْبَصِيرِ بِهَا عَتَقٌ مُبِينٌ وَفِي الْخَدَّيْنِ تَسْهِيلُ تَخْذَى عَلَى يَسَرَاتٍ وَهْيَ لَاحِقَةٌ ذَا وَبَلٍ مَسَّهُنَّ الْأَرْضُ تَحْلِيلُ حَرْفٌ أَبُوهَا أَخُوهَا مِنْ مَهْجَنَةٍ وَعَمُّهَا خَالُهَا قَوْدَاءٌ شَمْلِيلُ سَمَرَ الْعَجَايَاتِ يُتْرَكُنَّ الْحَصَازَيْمَا مَا إِنَّ تَقَيَّهُنَّ حَدَّ الْأَكْمِ تَنْعِيلُ يَوْمًا تَظَلُّ حِدَابُ الْأَرْضِ يَرْفَعُهَا مِنَ اللَّوَامِعِ تَخْلِيطٌ وَتَرْجِيلُ كَانَ أَوْبُ يَدَيْهَا بَعْدَمَا نَجَدَتْ وَقَدْ تَلَفَّعَ بِالْقُورِ الْعَسَاقِيلُ يَوْمًا يَظَلُّ بِهِ الْحَرْبَاءُ مُصْطَخَدًا كَانَ ضَاحِيَةً بِالشَّمْسِ مَمْلُولُ أَوْبٌ بَدَا نَأْكُلُ سَمْطَاءَ مَعْوَلَةً قَامَتْ تُجَاوِبُهَا سَمْطٌ مَثَاكِيلُ نُوَاحَةَ رَخْوَةَ الضَّبْعَيْنِ لَيْسَ لَهَا لَمَّا نَعَى بَكْرَهَا النَّاعُونَ مَعْقُولُ تَسْعَى الْوُشَاةُ جَنَابَيْهَا وَقِيلِهِمُ إِنَّكَ يَا ابْنَ أَبِي سُلْمَى لَمَقْتُولُ خَلُّوا الطَّرِيقَ يَدَيْهَا لَا أَبَا لَكُمُ فَكُلُّ مَا قَدَّرَ الرَّحْمَنُ مَفْعُولُ كُلُّ ابْنِ أُنْثَى وَإِنْ طَالَتْ سَلَامَتُهُ يَوْمًا عَلَى آلَةٍ حَدْبَاءَ مَحْمُولُ أُنْبِئْتُ أَنَّ رَسُولَ اللَّهِ أَوْعَدَنِي وَالْعَفْوُ عِنْدَ رَسُولِ اللَّهِ مَأْمُولُ فَقَدْ أَتَيْتُ رَسُولَ اللَّهِ مُعْتَذِرًا وَالْعُذْرُ عِنْدَ رَسُولِ اللَّهِ مَقْبُولُ مَهْلًا رَسُولَ الَّذِي أَعْطَاكَ نَافِلَةَ الْقُرْآنِ فِيهَا مَوَاعِيظٌ وَتَفْصِيلُ لَا تَأْخُذَنِّي بِأَقْوَالِ الْوُشَاةِ وَلَمْ أُجْرِمْ وَلَوْ كَثُرَتْ عَنِّي الْأَقَاوِيلُ لَقَدْ أَقُومُ مَقَامًا لَوْ يَقُومُ لَهُ أَرَى وَأَسْمَعُ مَا لَوْ يَسْمَعُ الْفِيلُ لَظَلَّ يُرْعَدُ إِلَّا أَنْ يَكُونَ لَهُ عِنْدَ الرَّسُولِ بِإِذْنِ اللَّهِ تَنْوِيلُ حَتَّى وَضَعْتُ يَمِينِي لَا أُنَازِعُهُ فِي كَفٍّ ذِي نَقِمَاتٍ قَوْلُهُ الْقِيلُ فَكَانَ أَخْوَفَ عِنْدِي إِذَا كَلَّمَهُ إِذْ قِيلَ إِنَّكَ مَنْسُوبٌ وَمَسْئُولُ مِنْ خَادِرٍ شِيكِ الْأَنْيَابِ طَاعَ لَهُ بِبَطْنِ عَثَّرَ غِيلٌ دُونَهُ غِيلُ يَغْدُو فَيَلْحُمُ ضِرْغَامَيْنِ عِنْدَهُمَا لَحْمٌ مِنَ الْقَوْمِ مَنْثُورٌ خَرَادِيلُ مِنْهُ تَظَلُّ حَمِيرُ الْوَحْشِ ضَامِرَةً وَلَا تَمْشِي بِوَادِيهِ الْأَرَاجِيلُ وَلَا تَزَالُ بِوَادِيهِ أَخَا ثِقَةٍ مُطَّرِحِ الْبَزِّ وَالدَّرْسَانِ مَأْكُولُ إِنَّ الرَّسُولَ لَنُورٌ يُسْتَضَاءُ بِهِ وَصَارِمٌ مِنْ سُيُوفِ اللَّهِ مَسْلُولُ فِي فِتْيَةٍ مِنْ قُرَيْشٍ قَالَ قَائِلُهُمْ بِبَطْنِ مَكَّةَ لَمَّا أَسْلَمُوا زُولُوا زَالُوا فَمَا زَالَ الْكَأْسُ وَلَا كُشُفٌ عِنْدَ اللِّقَاءِ وَلَا مَيْلٌ مَعَازِيلُ شُمُّ الْعَرَانِينِ أَبْطَالٌ لُبُوسُهُمْ مِنْ نَسْجِ دَاوُدَ فِي الْهَيْجَا سَرَابِيلُ بِيضٌ سَوَابِغُ قَدْ شُكَّتْ لَهَا حِلَقٌ كَأَنَّهَا حِلَقُ الْقَفْعَاءِ مَجْدُولُ يَمْشُونَ مَشْيَ الْجَمَالِ الزُّهْرِ يَعْصِمُهُمُ ضَرْبٌ إِذَا عَرَّدَ السُّودُ التَّنَابِيلُ لَا يَفْرَحُونَ إِذَا زَالَتْ رِمَاحُهُمُ قَوْمًا وَلَيْسُوا مَجَازِيعَا إِذَا نِيلُوا مَا يَقَعُ الطَّعْنُ إِلَّا فِي نُحُورِهُمُ وَمَا لَهُمْ عَنْ حِيَاضِ الْمَوْتِ تَهْلِيلُ  

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  

There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk's) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don't give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you. He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the young boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth. (Using translation from Muslim 3005)  

أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ «كَانَ مَلِكٌ فِيمَنْ كَانَ قَبْلَكُمْ لَهُ سَاحِرٌ فَلَمَّا كَبِرَ قَالَ لِلْمَلِكِ إِنِّي قَدْ كَبِرْتُ فَابْعَثْ إِلَيَّ غُلَامًا أُعَلِّمُهُ السِّحْرَ فَبَعَثَ لَهُ غُلَامًا يُعَلِّمُهُ فَكَانَ فِي طَرِيقِهِ إِذَا سَلَكَ رَاهِبٌ فَقَعَدَ إِلَيْهِ وَسَمِعَ كَلَامَهُ وَأَعْجَبَهُ فَكَانَ إِذَا أَتَى السَّاحِرَ ضَرَبَهُ وَإِذَا رَجَعَ مِنْ عِنْدِ السَّاحِرِ قَعَدَ إِلَى الرَّاهِبِ وَسَمِعَ كَلَامَهُ فَإِذَا أَتَى أَهْلَهُ ضَرَبُوهُ فَشَكَا ذَلِكَ إِلَى الرَّاهِبِ فَقَالَ لَهُ إِذَا خَشِيتَ السَّاحِرَ فَقُلْ حَبَسَنِي أَهْلِي وَإِذَا خَشِيتَ أَهْلَكَ فَقُلْ حَبَسَنِي السَّاحِرُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَتَى عَلَى دَابَّةٍ عَظِيمَةٍ قَدْ حَبَسْتِ النَّاسَ فَقَالَ الْيَوْمَ أَعْلَمُ الرَّاهِبُ أَفْضَلُ أَمِ السَّاحِرُ؟ فَأَخَذَ حَجَرًا ثُمَّ قَالَ اللَّهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هَذِهِ الدَّابَّةَ حَتَّى يَمْضِيَ النَّاسُ فَرَمَاهَا فَقَتَلَهَا وَمَضَى النَّاسُ فَأَتَى الرَّاهِبَ فَأَخْبَرَهُ فَقَالَ لَهُ الرَّاهِبُ أَيْ بُنَيَّ أَنْتَ الْيَوْمَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَى فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ فَكَانَ الْغُلَامُ يُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَيُدَاوِي سَائِرَ الْأَدْوَاءِ فَسَمِعَ جَلِيسٌ لِلْمَلِكِ كَانَ قَدْ عَمِيَ فَأَتَى الْغُلَامَ بِهَدَايَا كَثِيرَةٍ فَقَالَ مَا هَاهُنَا لَكَ أَجْمَعُ إِنْ أَنْتَ شَفَيْتَنِي قَالَ إِنِّي لَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللَّهُ إِنْ آمَنْتَ بِاللَّهِ دَعَوْتُ اللَّهَ فَشَفَاكَ فَآمَنَ بِاللَّهِ فَشَفَاهُ اللَّهُ فَأَتَى الْمَلِكَ يَمْشِي يَجْلِسُ إِلَيْهِ كَمَا كَانَ يَجْلِسُ فَقَالَ الْمَلِكُ فُلَانُ ‍‍ مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ قَالَ رَبِّي قَالَ وَلَكَ رَبٌّ غَيْرِي؟ قَالَ رَبِّي وَرَبُّكَ وَاحِدٌ فَلَمْ يَزَلْ يُعَذِّبْهُ حَتَّى دَلَّ عَلَى الْغُلَامِ فَجِيءَ بِالْغُلَامِ فَقَالَ لَهُ الْمَلِكُ أَيْ بُنَيَّ قَدْ بَلَغَ مِنْ سِحْرِكَ مَا تُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَتَفْعَلُ وَتَفْعَلُ؟ قَالَ إِنِّي لَا أَشْفِي أَحَدًا إِنَّمَا يَشْفِي اللَّهُ فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبْهُ حَتَّى دَلَّ عَلَى الرَّاهِبِ فَجِيءَ بِالرَّاهِبِ فَقِيلَ لَهُ ارْجِعْ عَنْ دِينِكَ فَأَبِي فَدَعَا بِالْمِنْشَارِ فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ فَشُقَّ بِهِ حَتَّى وَقَعَ شِقَّاهُ ثُمَّ جِيءَ بِجَلِيسِ الْمَلِكِ فَقِيلَ ارْجِعْ عَنْ دِينِكَ فَأَبِي فَوَضَعَ الْمِنْشَارَ فِي مَفْرِقِ رَأْسِهِ فَشَقَّهُ بِهِ حَتَّى وَقَعَ شِقَّاهُ ثُمَّ جِيءَ بِالْغُلَامِ فَقِيلَ لَهُ ارْجِعْ عَنْ دِينِكَ فَأَبِي فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أَصْحَابِهِ فَقَالَ اذْهَبُوا بِهِ إِلَى جَبَلِ كَذَا وَكَذَا فَاصْعَدُوا بِهِ الْجَبَلَ فَإِذَا بَلَغْتُمْ ذُرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَاطْرَحُوهُ فَذَهَبُوا بِهِ فَصَعِدُوا بِهِ الْجَبَلَ فَقَالَ اللَّهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ فَرَجَفَ بِهِمُ الْجَبَلُ فَسَقَطُوا وَجَاءَ يَمْشِي إِلَى الْمَلِكِ فَقَالَ لَهُ الْمَلِكُ مَا فَعَلَ أَصْحَابُكَ؟ قَالَ كَفَانِيهِمُ اللَّهُ فَدَفَعَهُ إِلَى قَوْمٍ مِنْ أَصْحَابِهِ فَقَالَ اذْهَبُوا بِهِ فَاحْمِلُوهُ فِي قُرْقُورٍ فَوَسِّطُوا بِهِ الْبَحْرَ فَلَجِّجُوا بِهِ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَاقْذِفُوهُ فَذَهَبُوا بِهِ فَقَالَ اللَّهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ فَانْكَفَأَتْ بِهِمُ السَّفِينَةُ وَجَاءَ يَمْشِي إِلَى الْمَلِكِ فَقَالَ لَهُ الْمَلِكُ مَا فَعَلَ أَصْحَابُكَ؟ قَالَ كَفَانِيهِمُ اللَّهُ فَقَالَ لِلْمَلِكِ وَإِنَّكَ لَسْتَ بِقَاتِلِي حَتَّى تَفْعَلَ مَا آمُرُكَ بِهِ قَالَ وَمَا هُوَ؟ قَالَ تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ وَتَصْلُبُنِي عَلَى جِذْعٍ ثُمَّ خُذْ سَهْمًا مِنْ كِنَانَتِكَ ثُمَّ ضَعِ السَّهْمَ فِي كَبِدِ الْقَوْسِ ثُمَّ قُلْ بِسْمِ اللَّهِ رَبِّ الْغُلَامِ ثُمَّ ارْمِنِي فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ قَتَلْتَنِي فَجَمَعَ النَّاسَ فِي صَعِيدٍ وَاحِدٍ ثُمَّ صَلَبَهُ عَلَى جِذْعٍ ثُمَّ أَخَذَ سَهْمًا مِنْ كِنَانَتِهِ ثُمَّ وَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ قَالَ بِسْمِ اللَّهِ رَبِّ الْغُلَامِ ثُمَّ رَمَاهُ فَوَقَعَ السَّهْمُ فِي صُدْغِهِ فَوَضَعَ يَدَهُ فِي مَوْضِعِ السَّهْمِ فَمَاتَ فَقَالَ النَّاسُ آمَنَّا بِرَبِّ الْغُلَامِ آمَنَّا بِرَبِّ الْغُلَامِ ثَلَاثًا فَأُتِيَ الْمَلِكُ فَقِيلَ لَهُ أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ قَدْ وَاللَّهِ نَزَلَ بِكَ حَذَرُكَ قَدْ آمَنَ النَّاسُ فَأَمَرَ بِالْأُخْدُودِ بِأَفْوَاهِ السِّكَكِ فَخُدَّتْ وَأَضْرَمَ النِّيرَانَ وَقَالَ مَنْ لَمْ يَرْجِعْ عَنْ دِينِهِ فَأَحْمُوهُ فَفَعَلُوا حَتَّى جَاءَتِ امْرَأَةٌ وَمَعَهَا صَبِيٌّ لَهَا فَتَقَاعَسَتْ أَنْ تَقَعَ فِيهَا فَقَالَ لَهَا الْغُلَامُ يَا أُمَّهِ اصْبِرِي فَإِنَّكِ عَلَى الْحَقِّ»  

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 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 *  

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  

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

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  

كَانَتْ فَاطِمَةُ تُذْكَرُ لِرَسُولِ اللهِ ﷺ فَلَا يَذْكُرُهَا أَحَدٌ إِلَّا صَدَّ عَنْهُ حَتَّى يَئِسُوا مِنْهَا فَلَقِي سَعْدُ بْنُ مُعَاذٍ عَلِيًّا فَقَالَ إِنِّي وَاللهِ مَا أَرَى رَسُولَ اللهِ ﷺ يَحْبِسُهَا إِلَّا عَلَيْكَ فَقَالَ لَهُ عَلِيٌّ فَلِمَ تَرَ ذَلِكَ؟ فَوَاللهِ مَا أَنَا بِوَاحِدِ الرَّجُلَيْنِ مَا أَنَا بِصَاحِبِ دُنْيَا يَلْتَمِسُ مَا عِنْدِي وَقَدْ عَلِمَ مَا لِي صَفْرَاءَ وَلَا بَيْضَاءَ وَمَا أَنَا بِالْكَافِرِ الَّذِي يَتَرَقَّقُ بِهَا عَنْ دِينِهِ يَعْنِي يَتَأَلَّفَهُ بِهَا إِنِّي لَأَوَّلُ مَنْ أَسْلَمَ فَقَالَ سَعْدٌ فَإِنِّي أَعْزِمُ عَلَيْكَ لَتَفْرِجَنَّهَا عَنِّي فَإِنَّ لِي فِي ذَلِكَ فَرَجًا فَقَالَ أَقُولُ مَاذَا؟ فَقَالَ تَقُولُ جِئْتُ خَاطِبًا إِلَى اللهِ وَرَسُولِهِ فَاطِمَةَ بِنْتَ مُحَمَّدٍ فَانْطَلَقَ عَلِيٌّ فَعَرَضَ لِلنَّبِيِّ ﷺ وَهُوَ ثَقِيلٌ حَصِرٌ فَقَالَ لَهُ النَّبِيُّ ﷺ «كَأَنَّ لَكَ حَاجَةً يَا عَلِيُّ؟» قَالَ أَجَلْ جِئْتُكَ خَاطِبًا إِلَى اللهِ وَرَسُولِهِ فَاطِمَةَ بِنْتَ مُحَمَّدٍ ﷺ فَقَالَ النَّبِيُّ ﷺ «مَرْحَبًا» كَلِمَةً ضَعِيفَةً فَرَجَعَ عَلِيٌّ إِلَى سَعْدِ بْنِ مُعَاذٍ فَقَالَ قَدْ فَعَلْتُ الَّذِي أَمَرْتَنِي بِهِ فَلَمْ يَزِدْ أَنْ رَحَّبَ بِي بِكَلِمَةٍ ضَعِيفَةٍ فَقَالَ سَعْدٌ أَنْكَحَكَ وَالَّذِي بَعَثَهُ بِالْحَقِّ إِنَّهُ لَا خُلْفَ الْآنَ وَلَا كَذِبَ أَعْزِمُ عَلَيْكَ لَمَّا أَتَيْتُهُ غَدًا فَلَتَقُولَنَّ يَا رَسُولَ اللهِ مَتَى تُبْنِينِي؟ فَقَالَ عَلِيٌّ هَذِهِ أَشَدُّ عَلَيَّ مِنَ الْأُولَى أَوَلَا أَقُولُ حَاجَتِي؟ قَالَ قُلْ كَمَا أَمَرْتُكَ فَانْطَلَقَ عَلِيٌّ فَقَالَ يَا رَسُولَ اللهِ مَتَى تُبْنِينِي؟ قَالَ غَدًا إِنْ شَاءَ اللهُ ثُمَّ دَعَا بِلَالًا فَقَالَ «يَا بِلَالُ قَدْ زَوَّجْتُ ابْنَتِي ابْنَ عَمِّي وَأَنَا أُحِبُّ أَنْ يَكُونَ مِنْ سَنَةِ أُمَّتِي الطَّعَامُ عِنْدَ النِّكَاحِ فَائْتِ الْغَنَمَ فَخُذْ شَاةً وَأَرْبَعَةَ أَمْدَادٍ أَوْ خَمْسَةٍ فَاجْعَلْ لِي قَصِيعَةً لَعَلِّي أَجْمَعُ الْمُهَاجِرِينَ وَالْأَنْصَارَ فَإِذَا فَرَغْتَ مِنْهَا فَائْذِنِّي بِهَا» فَانْطَلَقَ فَفَعَلَ مَا أَمَرَهُ ثُمَّ جَاءَ بِقَصْعَةٍ فَوَضَعَهَا بَيْنَ يَدَيْهِ فَطَعَنَ رَسُولُ اللهِ ﷺ فِي رَأْسِهَا ثُمَّ قَالَ ادْخِلْ عَلِيَّ النَّاسَ زُفَّةً زُفَّةً وَلَا تُغَادِرَنَّ زُفَّةً إِلَى غَيْرِهَا يَعْنِي إِذَا فَرَغْتَ مِنْ زُفَّةٍ لَمْ تَعُدْ ثَانِيَةً فَجَعَلَ النَّاسَ يَرِدُونَ كُلَّمَا فَرَغَتْ زُفَّةً وَرَدَتْ أُخْرَى حَتَّى فَرَغَ النَّاسُ ثُمَّ عَمَدَ النَّبِيُّ ﷺ إِلَى فَضْلٍ مِنْهَا فَثَفَلَ فِيهَا وَبَارَكَ وَقَالَ يَا بِلَالُ احْمِلْهَا إِلَى أُمَّهَاتِكَ وَقُلْ لَهُنَّ كُلْنَ وَأَطْعِمْنَ مَنْ غَشِيَكُنَّ ثُمَّ إِنَّ النَّبِيَّ ﷺ قَامَ حَتَّى دَخَلَ عَلَى النِّسَاءِ فَقَالَ «إِنِّي زَوَّجْتُ ابْنَتِي ابْنَ عَمِّي وَقَدْ عَلِمْتُنَّ مَنْزِلَتَهَا مِنِّي وَأَنَا دَافِعُهَا إِلَيْهِ فَدُونَكُنَّ ابْنَتُكُنَّ» فَقُمْنَ النِّسَاءُ إِلَيْهَا فَغَلَّفْنَهَا مِنْ طِيبِهِنَّ وَأَلْبَسْنَهَا مِنْ ثِيَابِهِنَّ وَحَلَّيْنَهَا مِنْ حُلِيِّهِنَّ ثُمَّ إِنَّ النَّبِيَّ ﷺ دَخَلَ فَلَمَّا رَآهُ النِّسَاءُ وَثَبْنَ وَبَيْنَهُنَّ وَبَيْنَ النَّبِيِّ ﷺ سُتْرَةً وَتَخَلَّفَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ فَقَالَ لَهَا النَّبِيُّ ﷺ «كَمَا أَنْتِ عَلَى رِسْلِكِ مَنْ أَنْتِ؟» قَالَتْ أَنَا الَّتِي أَحْرُسُ ابْنَتَكَ إِنَّ الْفَتَاةَ لَيْلَةَ يُبْنَى بِهَا لَا بُدَّ لَهَا مِنِ امْرَأَةٍ تَكُونُ قَرِيبًا مِنْهَا إِنْ عُرِضَتْ لَهَا حَاجَةٌ أَوْ أَرَادَتْ شَيْئًا أَفَضَتْ بِذَلِكَ إِلَيْهَا قَالَ «فَإِنِّي أَسْأَلُ إِلَهِي أَنْ يَحْرُسَكِ مِنْ بَيْنِ يَدَيْكِ وَمِنْ خَلْفَكِ وَعَنْ يَمِينِكِ وَعَنْ شِمَالِكِ مِنَ الشَّيْطَانِ الرَّجِيمِ» ثُمَّ صَرَخَ بِفَاطِمَةَ فَأَقْبَلَتْ فَلَمَّا رَأَتْ عَلِيًّا جَالِسًا إِلَى جَنْبِ 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 أَهْلٍ وَايْمُ الَّذِي نَفْسِي بِيَدِهِ لَقَدْ زَوَّجْتُكِ سَعِيدًا فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ» فُلَانٌ مِنْهَا فَقَالَ النَّبِيُّ ﷺ «يَا أَسْمَاءُ ائْتِينِي بِالْمِخْضَبِ وَامْلَئِيهِ مَاءً» فَأَتَتْهُ أَسْمَاءُ بِالْمِخْضَبِ فَمَلَأَتْهُ مَاءً ثُمَّ تَمَسَّحَ النَّبِيُّ ﷺ فِيهِ وَغَسَلَ قَدَمَيْهِ وَوَجْهَهُ ثُمَّ دَعَا فَاطِمَةَ فَأَخَذَ كَفًّا مِنْ مَاءٍ فَضَرَبَ بِهِ عَلَى رَأْسِهَا وَكَفًّا بَيْنَ يَدَيْهَا ثُمَّ رَشَّ جِلْدَهُ وَجِلْدَهَا ثُمَّ الْتَزَمَهُمَا فَقَالَ «اللهُمَّ إِنَّهُمَا مِنِّي وَأَنَا مِنْهُمَا اللهُمَّ كَمَا أَذْهَبْتَ عَنَّا الرِّجْسَ وَطَهَّرْتَنِي فَطَهِّرْهُمَا» ثُمَّ دَعَا بِمِخْضَبٍ آخَرَ ثُمَّ دَعَا عَلِيًّا فَصَنَعَ بِهِ كَمَا صَنَعَ بِهَا ثُمَّ دَعَا لَهُ كَمَا دَعَا لَهَا ثُمَّ قَالَ «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 يَدْعُو لَهُمَا خَاصَّةً لَا يُشْرِكُهُمَا فِي دُعَائِهِ أَحَدًا حَتَّى تَتَوَارَى فِي حُجَرِهِ  

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  

Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Messenger of Allah ﷺ had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (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?" Abu Sufyan replied, "I am the nearest relative to him (amongst the group)." Heraclius said, "Bring him (Abu Sufyan) 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) 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. The first question he asked me about him was: 'What is his family status amongst you?' I replied, 'He belongs to a good (noble) family amongst us.' Heraclius further asked, 'Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?' I replied, 'No.' He said, 'Was anybody amongst his ancestors a king?' I replied, 'No.' Heraclius asked, 'Do the nobles or the poor follow him?' I replied, 'It is the poor who follow him.' He said, 'Are his followers increasing decreasing (day by day)?' I replied, 'They are increasing.' He then asked, 'Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?' I replied, 'No.' Heraclius said, 'Have you ever accused him of telling lies before his claim (to be a Prophet)?' I replied, 'No. ' 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 opportunity to say anything against him except that. Heraclius asked, 'Have you ever had a war with him?' I replied, 'Yes.' Then he said, 'What was the outcome of the battles?' I replied, 'Sometimes he was victorious and sometimes we.' 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, 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. 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. 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. 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. 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 Apostle have been followed by this very class of people. 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. 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. I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. 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 any thing 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 Dihya 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 Muhammad the slave 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).' (3:64). Abu Sufyan 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-Abi-Kabsha) (the Prophet ﷺ Muhammad) has become so prominent that even the King of Bani Al-Asfar (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 An-Natur was the Governor of llya' (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning with 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 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 Ghassan to convey the news of 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 Ghassan 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 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 Syrian and stayed there till he received the reply of 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 at 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 right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).' (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 the hope of their embracing Islam, he ordered that they should be brought back in audience. (When they returned) he said, 'What 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 (in connection with his faith). (Using translation from Bukhārī 7)  

أَخْبَرَهُ أَنَّ هِرَقْلَ أَرْسَلَ إِلَيْهِ فِي رَكْبٍ مِنْ قُرَيْشٍ وَكَانُوا تُجَّارًا بِالشَّامِ فِي الْمُدَّةِ الَّتِي مَادَّ فِيهَا رَسُولُ اللهِ ﷺ أَبَا سُفْيَانَ وَكُفَّارَ قُرَيْشٍ فَأَتَوْهُ بِإِيلِيَاءَ فَدَعَاهُمْ فِي مَجْلِسٍ وَحَوْلَهُ عُقَلَاءُ الرُّومِ ثُمَّ دَعَا بِتَرْجُمَانِهِ فَقَالَ قُلْ لَهُمْ أَيُّهُمْ أَقْرَبُ نَسَبًا بِهَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ فَقَالَ أَبُو سُفْيَانَ أَنَا أَقْرَبُهُمْ نَسَبًا فَقَالَ ادْنُ مِنِّي وَقَرَّبُوا أَصْحَابَهُ فَجْعَلُوهُمْ عِنْدَ ظَهْرِهِ ثُمَّ قَالَ لِتَرْجُمَانِهِ قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنْ هَذَا الرَّجُلِ فَإِنْ كَذَبَنِي فَكَذِّبُوهُ قَالَ أَبُو سُفْيَانَ فَوَاللهِ لَوْلَا الْحَيَاءُ أَنْ يَأْثِرُوا عَلَيَّ الْكَذِبَ لَكَذَبْتُهُ عَنْهُ ثُمَّ قَالَ أَوَّلُ شَيْءٍ سَأَلَنِي عَنْهُ قَالَ فَكَيْفَ نَسَبُهُ فِيكُمْ؟ قُلْتُ هُوَ فِينَا ذُو نَسَبٍ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَبْلَهُ؟ قُلْتُ لَا قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مَلِكٌ؟ قُلْتُ لَا قَالَ فَأَشْرَافُهُمِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ قُلْتُ بَلْ ضُعَفَاؤُهُمْ قَالَ يَزِيدُونَ أَمْ يَنْقُصُونَ؟ قُلْتُ بَلْ يَزِيدُونَ قَالَ فَهَلْ مِنْهُمْ أَحَدٌ يَرْتَدُّ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قُلْتُ لَا قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ؟ قُلْتُ لَا قَالَ فَهَلْ يَغْدِرُ؟ قُلْتُ لَا وَنَحْنُ مِنْهُ فِي مُدَّةٍ لَا نَدْرِي مَا هُوَ فَاعِلٌ فِيهَا قَالَ وَلَمْ يُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا غَيْرُ هَذِهِ الْكَلِمَةِ قَالَ فَهَلْ قَاتَلْتُمُوهُ؟ قُلْتُ نَعَمْ قَالَ فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؟ قُلْتُ يَكُونُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالًا ودُوَلًا يَنَالُ مِنَّا وَنَنَالُ مِنْهُ قَالَ مَاذَا يَأْمُرُكُمْ؟ قُلْتُ يَقُولُ اعْبُدُوا اللهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَاتْرُكُوا مَا كَانَ يَعْبُدُ آبَاؤُكُمْ وَيَأْمُرُ بِالصَّلَاةِ وَالزَّكَاةِ وَالصَّدَقَةِ وَبِالْعَفَافِ وَبِالصِّلَةِ فَقَالَ لِلتَّرْجُمَانِ قُلْ لَهُ سَأَلْتُكَ عَنْ نَسَبِهِ؟ فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو نَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهِمْ وَسَأَلْتُكَ هَلْ قَالَ أَحَدٌ مِنْكُمْ هَذَا الْقَوْلَ قَبْلَهُ؟ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ كَانَ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ؛ قُلْتُ رَجُلٌ ائْتَمَّ بِقَوْلٍ قِيلَ قَبْلَهُ وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مَلِكٌ؟ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ كَانَ فِي آبَائِهِ مَلِكٌ قُلْتُ يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ فَزَعَمْتَ أَنْ لَا فَقَدْ أَعْرِفُ أَنْ لَمْ يَكُنْ لِيَذَرَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللهِ وَسَأَلْتُكَ أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ فَزَعَمْتَ أَنَّ ضُعَفَاءَهُمِ الَّذِينَ اتَّبَعُوهُ وَهُمْ أَتْبَاعُ الرُّسُلِ وَسَأَلْتُكَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ أَمْرُ الْإِيمَانِ حَتَّى يَتِمَّ وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الْإِيمَانُ حِينَ يُخَالِطُ بَشَاشَةَ الْقُلُوبَ وَسَأَلْتُكَ هَلْ يَغْدِرُ؟ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الرُّسُلُ لَا يَغْدِرونَ وَسَأَلْتُكَ كَيْفَ قِتَالُكُمْ إِيَّاهُ؟ فَزَعَمْتَ أَنَّ الْحَرْبَ بَيْنَكُمْ سِجَالٌ وَدُوَلٌ وَكَذَلِكَ الرُّسُلُ تُبْتَلَى ثُمَّ يَكُونُ لَهُمُ الْعَاقِبَةُ وَسَأَلْتُكَ عَمَّا يَأْمُرُكُمْ بِهِ؟ فَزَعَمْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَيَنْهَاكُمْ عَنْ عِبَادَةِ الْأَوْثَانِ وَيَأْمُرُكُمْ بِالصَّلَاةِ وَالصَّدَقَةِ وَالْعَفَافِ وَالصِّلَةِ وَإِنْ كَانَ مَا تَقُولُ حَقًّا فَيُوشِكُ أَنْ يَمْلِكَ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ ولَكِنْ لَمْ أَكُنْ أَظُنُّ أَنَّهُ مِنْكُمْ وَلَوْ أَعْلَمُ أَنْ أَخْلُصَ إِلَيْهِ لَالْتَمَسْتُ لُقِيَّهُ وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ قَدَمَيْهِ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمِ الَّذِي بَعَثَ بِهِ دِحْيَةُ الْكَلْبِيُّ إِلَى عَظِيمِ بُصْرَى فَدَفَعَهُ إِلَى هِرَقْلَ فَقَرَأَهُ فَإِذَا فِيهِ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الْأَرِيسِيِّينَ قَالَ اللَّيْثُ الْأَرِيسِيُّونَ الْعَشَّارُونَ وَ {يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لَا نَعْبُدَ إِلَّا اللهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ} قَالَ أَبُو سُفْيَانَ فَلَمَّا قَالَ مَا قَالَ وَفَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ كَثُرَ عِنْدَهُ اللَّجَبُ وَارْتَفَعَتِ الْأَصْوَاتُ وَخَرَجْنَا فَقُلْتُ لِأَصْحَابِي حِينَ خَرَجْنَا لَقَدِ ارْتَفَعَ أَمْرُ ابْنِ أَبِي كَبْشَةَ إِنَّهُ يَخَافُهُ مَلِكُ بَنِي الْأَصْفَرِ فَمَا زِلْتُ مُسْتَيْقِنًا أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللهُ عَلَيَّ الْإِسْلَامَ وَكَانَ ابْنُ النَّاظُورِ صَاحِبُ إِيلِيَّا وَهِرَقْلَ سُقُفًّا عَلَى نَصَارَى الشَّامِ يُحَدِّثُ أَنَّ هِرَقْلَ حِينَ قَدِمَ إِيلِيَّا أَصْبَحَ يَوْمًا خَبِيثَ النَّفْسِ فَقَالَ لَهُ بَعْضُ بَطَارِقَتِهِ لَقَدِ اسْتَنْكَرْنَا هَيْئَتَكَ قَالَ وَكَانَ هِرَقْلُ رَجُلًا حَزَّاءً يَنْظُرُ فِي النُّجُومِ قَالَ لَهُمْ حِينَ سَأَلُوهُ إِنِّي رَأَيْتُ اللَّيْلَةَ حِينَ نَظَرْتُ فِي النُّجُومِ مَلِكَ الْخِتَانِ قَدْ ظَهَرَ قَالَ فَمَنْ يَخْتَتِنُ مِنْ هَذِهِ الْأُمَمِ؟ قَالَ يَخْتَتِنُ الْيَهُودُ قَالَ فَلَا يُهِمَّنَّكَ شَأْنُهُمْ فَاكْتُبْ إِلَى مَدَائِنِ مُلْكِكَ فَلْيَقْتُلُوا مَنْ فِيهَا مِنَ الْيَهُودِ فَبَيْنَمَا هُمْ عَلَى ذَلِكَ أَتَى هِرَقْلَ رَجُلٌ أَرْسَلَ بِهِ مَلِكُ غَسَّانَ يُخْبِرُهُ خَبَرَ ظُهُورِ رَسُولِ اللهِ ﷺ قَبْلَ أَنْ يَأْتِيَهُ كِتَابُ رَسُولِ اللهِ ﷺ قَالَ فَاذْهَبُوا فَانْظُرُوا أَمُخْتَتِنٌ هُوَ أَمْ لَا؟ فَنَظَرُوا إِلَيْهِ فَحَدَّثُوهُ أَنَّهُ مُخْتَتِنٌ فَسَأَلَهُ عَنْ الْعَرَبِ؟ فَأَخْبَرَهُ أَنَّهُمْ يَخْتَتِنُونَ فَقَالَ هِرَقْلُ هَذَا مُلْكُ هَذِهِ الْأُمَّةِ ثُمَّ كَتَبَ هِرَقْلُ إِلَى صَاحِبٍ لَهُ بِرُومِيَّةَ وَنَظِيرٌ لَهُ فِي الْعِلْمِ وَسَارَ هِرَقْلُ إِلَى حِمْصَ فَلَمْ يَرِمْ حِمْصَ حَتَّى جَاءَهُ كِتَابُ صَاحِبِهِ فَوَافَقَ رَأْيَ هِرَقْلَ عَلَى خُرُوجِ رَسُولِ اللهِ ﷺ وَأَنَّهُ نَبِيٌّ فَأَذِنَ هِرَقْلُ لِلْعُظَمَاءِ مِنَ الرُّومِ فِي دَسْكَرَةٍ لَهُ بِحِمْصَ ثُمَّ أَمَرَ بِالْأَبْوَابِ فَأُغْلِقَتْ ثُمَّ اطَّلَعَ عَلَيْهِمْ فَقَالَ يَا مَعْشَرَ الرُّومِ هَلْ لَكُمْ فِي الْفَلَاحِ وَالرَّشَادِ وَأَنْ يَثْبُتَ مُلْكُكُمْ؟ تَتَّبِعُونَ هَذَا النَّبِيَّ فَحَاصُوا حَيْصَةَ حُمُرِ الْوَحْشِ إِلَى الْأَبْوَابِ فَوَجَدُوهَا قَدْ أُغْلِقَتْ فَلَمَّا رَأَى هِرَقْلُ ذَلِكَ وَيَئِسَ مِنْ إِيمَانِهِمْ قَالَ رُدُّوهُمْ عَلَيَّ وَقَالَ إِنِّي قُلْتُ لَكُمْ مَقَالَتِي الَّتِي قُلْتُ لَكُمْ آنِفًا لِأَخْتَبِرَ بِهَا شِدَّتَكُمْ عَلَى دِينِكُمْ فَقَدْ رَأَيْتُ مِنْكُمُ الَّذِي أُحِبُّ فَسَجَدُوا لَهُ وَرَضُوا عَنْهُ وَكَانَ ذَلِكَ فِي آخِرِ حَدِيثِهِ  

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)  

أَنَّهُ كَانَ بِالشَّامِ فِي رِجَالٍ مِنْ قُرَيْشٍ قَدِمُوا تُجَّارًا وَذَلِكَ فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنَ رَسُولِ اللهِ ﷺ وَبَيْنَ كُفَّارِ قُرَيْشٍ قَالَ أَبُو سُفْيَانَ فَأَتَى رَسُولُ قَيْصَرَ فَانْطَلَقَ بِي وَبِأَصْحَابِي حَتَّى قَدِمْنَا إِيلِيَّا فَدَخَلْنَا عَلَيْهِ فَإِذَا هُوَ جَالِسٌ فِي مَجْلِسِ مُلْكِهِ عَلَيْهِ التَّاجُ وَإِذَا حَوْلَهُ عُظَمَاءُ الرُّومِ فَقَالَ لِتَرْجُمَانِهِ سَلْهُمْ أَيُّهُمْ أَقْرَبُ نَسَبًا إِلَى هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ؟ قَالَ أَبُو سُفْيَانَ قُلْتُ أَنَا أَقْرَبُهُمْ إِلَيْهِ نَسَبًا قَالَ مَا قَرَابَةُ مَا بَيْنَكَ وَبَيْنَهُ قُلْتُ وَابْنُ عَمِّي قَالَ أَبُو سُفْيَانَ وَلَيْسَ فِي الرَّكْبِ يَوْمَئِذٍ مِنْ بَنِي عَبْدِ مَنَافٍ غَيْرِي قَالَ قَيْصَرُ ادْنُوهُ مِنِّي ثُمَّ أَمَرَ أَصْحَابِي فَجَعَلُوا خَلْفَ ظَهْرِي عِنْدَ كَتِفَيَّ ثُمَّ قَالَ قَيْصَرُ لِتَرْجُمَانِهِ قُلْ لِأَصْحَابِهِ إِنِّي سَائِلٌ هَذَا عَنِ الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ كَذَبَ فَكَذِّبُوهُ قَالَ أَبُو سُفْيَانَ فَلَوْلَا الِاسْتِحْيَاءُ يَوْمَئِذٍ أَنْ يَأْثُرَ أَصْحَابِي عَنِّي الْكَذِبَ لَكَذَبْتُهُ عَنْهُ حِينَ سَأَلَنِي وَلَكِنِّي اسْتَحْيَيْتُ أَنْ يَأْثُرُوا عَنِّي الْكَذِبَ فَصَدَقْتُهُ ثُمَّ قَالَ قَيْصَرُ لِتَرْجُمَانِهِ قُلْ لَهُ كَيْفَ نَسَبُ هَذَا الرَّجُلِ فِيكُمْ؟ قُلْتُ هُوَ فِينَا ذُو نَسَبٍ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَطُّ؟ قُلْتُ لَا قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ فِي الْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ لَا قَالَ فَهَلْ كَانَ أَحَدٌ مِنْ آبَائِهِ مَلِكًا؟ قُلْتُ لَا قَالَ فَأَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ قُلْتُ بَلْ ضُعَفَاؤُهُمْ قَالَ يَزِيدُونَ أَمْ يَنْقُصُونَ؟ قُلْتُ بَلْ يَزِيدُونَ قَالَ فَهَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قُلْتُ لَا قَالَ فَهَلْ يَغْدِرُ؟ قُلْتُ نَحْنُ مِنْهُ فِي مُدَّةٍ الْآنَ وَنَحْنُ نَخَافُ ذَلِكَ قَالَ أَبُو سُفْيَانَ وَلَمْ يُمْكِننِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا أَنْتَقِصُهُ بِهِ لَا أَخَافُ أَنْ يُؤْثَرَ عَنِّي غَيْرَهَا قَالَ فَهَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ؟ قَالَ نَعَمْ قَالَ فَكَيْفَ حَرْبُهُ وَحَرْبُكُمْ؟ قُلْتُ كَانَتْ دُوَلًا وَسِجَالًا يُدَالُ عَلَيْنَا الْمَرَّةَ وَنُدَالُ عَلَيْهِ الْأُخْرَى قَالَ فَمَاذَا يَأْمُرُكُمْ بِهِ؟ قُلْتُ يأمُرُنَا أَنْ نَعْبُدَ اللهَ وَحْدَهُ وَلَا نُشْرِكَ بِهِ شَيْئًا وَيَنْهَانَا أَنْ نَعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَأَمَرَنَا بِالصَّلَاةِ وَالصَّدَقَةِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الْأَمَانَةِ قَالَ فَقَالَ لِتَرْجُمَانِهِ حِينَ قُلْتُ ذَلِكَ لَهُ قُلْ لَهُ إِنِّي سَأَلْتُكَ عَنْ نَسَبِهِ فِيكُمْ فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو نَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي شَرَفِ قَوْمِهَا وَسَأَلْتُكَ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ مِنْ آبَائِهِ؟ قُلْتَ لَا فَقُلْتُ لَوْ كَانَ أَحَدٌ مِنْكُمْ قَالَ هَذَا الْقَوْلَ قُلْتُ رَجُلٌ ائْتَمَّ بِقَوْلِ قَائِلٍ قَبْلَهُ وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ فَزَعَمْتَ أَنْ لَا فَقَدْ عَلِمْتُ أَنَّهُ لَمْ يَكُنْ يَدَعُ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبُ عَلَى اللهِ وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ قَبْلُ مَلِكٌ؟ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ أَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ فَزَعَمْتَ أَنَّ ضُعَفَاءَهُمْ أَتْبَاعُهُ وَكَذَلِكَ أَتْبَاعُ الرُّسُلِ وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَمْ يَنْقُصُونَ؟ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الْإِيمَانُ وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ 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 لَا تَغْدِرُ وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ؟ فَزَعَمْتَ أَنَّهُ قَدْ فَعَلَ ذَلِكَ وَأَنَّ حَرْبَكُمْ وَحَرْبَهُ يَكُونُ دُوَلًا يُدَالُ عَلَيْكُمُ الْمَرَّةَ وَتُدَالُونَ عَلَيْهِ الْأُخْرَى وَكَذَلِكَ الرُّسُلُ ثُمَّ تَكُونُ لَهُمُ الْعَاقِبَةُ وَسَأَلْتُكَ بِمَ يَأْمُرُكُمْ؟ فَزَعَمْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللهَ وَحْدَهُ وَلَا تُشْرِكُوا بِهِ وَيَنْهَاكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ وَيَأْمُرُكُمْ بِالصَّلَاةِ وَالصَّدَقَةِ وَالْعَفَافِ وَأَدَاءِ الْأَمَانَةِ وَهُوَ نَبِيٌّ وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَكِنْ لَمْ أَكُنْ أَظُنُّهُ مِنْكُمْ وَإِنْ يَكُ مَا قُلْتُ حَقًّا يُوشِكُ أَنْ يَمْلِكَ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ وَاللهِ لَوْ أَرْجُو أَنْ أَخْلُصَ إِلَيْهِ لَتَجَشَّمْتُ لُقِيَّهُ وَلَغَسَلْتُ قَدَمَيْهِ قَالَ أَبُو سُفْيَانَ فَدَعَا بِكِتَابِ رَسُولِ اللهِ ﷺ وَأَمَرَ بِهِ فَقُرِئَ فَإِذَا فِيهِ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدُعَاءِ الْإِسْلَامِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ فَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الْأَرِيسِيِّينَ وَ {يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللهُ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللهُ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ} قَالَ أَبُو سُفْيَانَ فَلَمَّا قَضَى مَقَالَتَهُ عَلَتْ أَصْوَاتُ الَّذِينَ حَوْلَهُ مِنْ عُظَمَاءِ الرُّومِ وَكَثُرَ لَغَطُهُمْ فَلَا أَدْرِي مَاذَا يَقُولُونَ قَالَ فَأَمَرَ بِنَا فَأُخْرِجْنَا فَلَمَّا خَرَجْتُ وَمَعِي أَصْحَابِي وَخَلَصْتُ قُلْتُ لَقَدِ ارْتَفَعَ أَمْرُ ابْنِ أَبِي كَبْشَةَ هَذَا مَلِكُ بَنِي الْأَصْفَرِ يَخَافُهُ قَالَ أَبُو سُفْيَانَ فَوَاللهِ مَا زِلْتُ ذَلِيلًا مُسْتَيْقِنًا أَنَّ أَمَرَهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللهُ عَلَيَّ الْإِسْلَامَ وَأَنَا كَارِهٌ  

[Machine] Umair ibn Wahb al-Jumahi sat with Safwan ibn Umayyah after the people of Badr from the Quraysh were afflicted with calamities in the Hijr Isma'il (a place near the Kaaba). He was one of those who harmed the Messenger of Allah ﷺ and his companions and insulted them while they were in Makkah. Umair's son, Wahb ibn Umair, was taken captive by the companions of Badr. Umair mentioned the hardships of the people of Quraysh and Safwan said, "By Allah, there is still life after them." Umair said, "You speak the truth. By Allah, if it weren't for the debts I owe and my children who are vulnerable after me, I would ride to Muhammad to kill him. For in them is my son held captive. So seize this opportunity, Safwan." Safwan said to him, "I will settle your debt and your children will be with my children. They will want for nothing that I am unable to provide." Umair said, "Keep my matter and yours a secret." Safwan agreed. Umair ordered his sword to be sharpened and poisoned, then he set off for Madinah. While Umar ibn al-Khattab was in Madinah, sitting with a group of Muslims, talking about the day of Badr and how Allah had honored them and how they had prevailed over their enemies, he saw Umair ibn Wahb standing at the door of the mosque, his sword wrapped with a cloth. Umar said, "This is that dog, the enemy of Allah, Umair ibn Wahb. He has come for nothing but evil." Umar then went to the Messenger of Allah ﷺ and said, "O Messenger of Allah, this is the enemy of Allah, Umair ibn Wahb. He has come with his sword wrapped." The Prophet ﷺ said, "Let him in." Umair approached, his sword wrapped, and the Messenger of Allah ﷺ said, "Send him in, O Umar. Call him  

جَلَسَ عُمَيْرُ بْنُ وَهْبٍ الْجُمَحِيُّ مَعَ صَفْوَانَ بْنِ أُمَيَّةَ بَعْدَ مُصَابِ أَهْلِ بَدْرٍ مِنْ قُرَيْشٍ فِي الْحِجْرِ بِيَسِيرٍ وَكَانَ مِمَّنْ يُؤْذِي رَسُولَ اللهِ ﷺ وَأَصْحَابَهُ وَيَلْقَوْنَ مِنْهُمْ عَنَتًا إِذْ هُمْ بِمَكَّةَ وَكَانَ ابْنُهُ وَهْبُ بْنُ عُمَيْرٍ فِي أُسَارَى أَصْحَابِ بَدْرٍ قَالَ فَذَكَرُوا أَصْحَابَ الْقَلِيبِ بَمَصَائِبِهِمْ فَقَالَ صَفْوَانُ وَاللهِ إِنْ فِي الْعَيْشِ بَعْدَهُمْ وَقَالَ عُمَيْرُ بْنُ وَهْبٍ صَدَقْتَ وَاللهِ لَوْلَا دَيْنٌ عَلَيَّ لَيْسَ عِنْدِي قَضَاؤُهُ وَعِيَالٌ أَخْشَى عَلَيْهِمُ الضَّيْعَةَ بَعْدِي لَرَكِبْتُ إِلَى مُحَمَّدٍ حَتَّى أَقْتُلَهُ فَإِنَّ لِي فِيهِمْ عِلَّةً ابْنِي عِنْدَهُمْ أَسِيرٌ فِي أَيْدِيهِمْ فَاغْتَنَمَهَا صَفْوَانُ فَقَالَ عَلَيَّ دَيْنُكَ أَنَا أَقْضِيهِ عَنْكَ وَعِيَالُكَ مَعَ عِيَالِي أُسْوَتُهُمْ مَا بَقُوا لَا يَسَعَهُمْ شَيْءٌ نَعْجِزُ عَنْهُمْ قَالَ عُمَيْرٌ اكْتُمْ عَلَيَّ شَأْنِي وَشَأْنَكَ قَالَ أَفْعَلُ قَالَ ثُمَّ أَمَرَ عُمَيْرٌ بِسَيْفِهِ فَشُحِذَ وَسُمَّ ثُمَّ انْطَلَقَ إِلَى الْمَدِينَةِ فَبَيْنَا عُمَرُ بْنُ الْخَطَّابِ بِالْمَدِينَةِ فِي نَفَرٍ مِنَ الْمُسْلِمِينَ يَتَذَاكَرُونَ يَوْمَ بَدْرٍ وَمَا أَكْرَمَهُمُ اللهُ بِهِ وَمَا أَرَاهُمْ مِنْ عَدُوِّهِمْ إِذْ نَظَرَ إِلَى عُمَيْرِ بْنِ وَهْبٍ قَدْ أَنَاخَ بِبَابِ الْمَسْجِدِ مُتَوَشِّحَ السَّيْفِ فَقَالَ هَذَا الْكَلْبُ عَدُوُّ اللهِ عُمَيْرُ بْنُ وَهْبٍ مَا جَاءَ إلَّا لِشَرٍّ هَذَا الَّذِي حَرَّشَ بَيْنَنَا وَحَزَرَنَا لِلْقَوْمِ يَوْمَ بَدْرٍ ثُمَّ دَخَلَ عُمَرُ عَلَى رَسُولِ اللهِ ﷺ فَقَالَ يَا رَسُولَ اللهِ هَذَا عَدُوُّ اللهِ عُمَيْرُ بْنُ وَهْبٍ قَدْ جَاءَ مُتَوَشِّحًا السَّيْفَ قَالَ «فَأَدْخِلْهُ» فَأَقْبَلَ عُمَرُ حَتَّى أَخَذَ بِحِمََالَةِ سَيْفِهِ فِي عُنُقِهِ فَلَبَّبَهُ بِهَا وَقَالَ عُمَرُ لِرِجَالٍ مِمَّنْ كَانَ مَعَهُ مِنَ الْأَنْصَارِ ادْخُلُوا عَلَى رَسُولِ اللهِ ﷺ فاجْلِسُوا عِنْدَهُ وَاحْذَرُوا هَذَا الْكَلْبَ عَلَيْهِ فَإِنَّهُ غَيْرُ مَأْمُونٍ ثُمَّ دَخَلَ بِهِ عَلَى رَسُولِ اللهِ ﷺ وَعُمَرُ آخِذٌ بِحِمَالَةِ سَيْفِهِ فَقَالَ «أَرْسِلْهُ يَا عُمَرُ ادْنُ يَا عُمَيْرُ» فَدَنَا فَقَالَ أَنْعِمُوا صَبَاحًا وَكَانَتْ تَحِيَّةَ أَهْلِ الْجَاهِلِيَّةِ بَيْنَهُمْ فَقَالَ رَسُولُ اللهِ ﷺ «قَدْ أكْرَمَنَا اللهُ بِتَحِيَّةٍ خَيْرٍ مِنْ تَحِيَّتِكَ يَا عُمَيْرُ السَّلَامُ تَحِيَّةُ أَهْلِ الْجَنَّةِ» فَقَالَ أَمَا وَاللهِ يَا مُحَمَّدُ إِنْ كُنْتَ لَحَدِيثَ الْعَهْدِ بِهَا قَالَ فَمَا جَاءَ بِكَ قَالَ جِئْتُ لِهَذَا الْأَسِيرِ الَّذِي فِي أَيْدِيكُمْ فَأَحْسِنُوا إِلَيْهِ قَالَ «فَمَا بَالُ السَّيْفِ فِي عُنُقِكَ؟» قَالَ قَبَّحَهَا اللهُ مِنْ سُيُوفٍ فَهَلْ أَغْنَتْ شَيْئًا قَالَ «اصْدُقْنِي مَا الَّذِي جِئْتَ لَهُ؟» قَالَ مَا جِئْتُ إِلَّا لِهَذَا قَالَ بَلْ قَعَدْتَ أَنْتَ وَصَفْوَانُ بْنُ أُمَيَّةَ فِي الْحِجْرِ فَتَذَاكَرْتُما أَصْحَابَ الْقَلِيبِ مِنْ قُرَيْشٍ فَقُلْتَ لَوْلَا دَيْنٌ عَلَيَّ وَعِيَالِي لَخَرَجْتُ حَتَّى أَقْتُلَ مُحَمَّدًا فَتَحَمَّلَ صَفْوَانُ لَكَ بِدَيْنِكَ وَعِيَالِكَ عَلَى أَنْ تَقْتُلَنِي وَاللهُ حَائِلٌ بَيْنَكَ وَبَيْنَ ذَلِكَ قَالَ عُمَيْرٌ أَشْهَدُ أَنَّكَ رَسُولُ اللهِ قَدْ كُنَّا يَا رَسُولَ اللهِ نُكَذِّبُكَ بِمَا كُنْتَ تَأْتِينَا بِهِ مِنْ خَبَرِ السَّمَاءِ وَمَا يَنْزِلُ عَلَيْكَ مِنَ الْوَحْيِ وَهَذَا أَمْرٌ لَمْ يَحْضُرْهُ إِلَّا أَنَا وَصَفْوَانُ فَوَاللهِ إِنِّي لَأَعْلَمُ مَا أَنْبَأَكَ بِهِ إِلَّا اللهُ فَالْحَمْدُ لِلَّهِ الَّذِي هَدَانِي لِلْإِسْلَامِ وَسَاقَنِي هَذَا الْمَساقَ ثُمَّ شَهِدَ شَهَادَةَ الْحَقِّ فَقَالَ رَسُولُ اللهِ ﷺ «فَقِّهُوا أَخَاكُمْ فِي دِينِهِ وَأَقْرِئُوهُ الْقُرْآنَ وَأَطْلِقُوا لَهُ أسِيرَهُ» ثُمَّ قَالَ يَا رَسُولَ اللهِ إِنِّي كُنْتُ جَاهِدًا عَلَى إِطْفَاءِ نُورِ اللهِ شَدِيدَ الْأَذَى عَلَى مَنْ كَانَ عَلَى دِينِ اللهِ وَإِنِّي أُحِبُّ أَنْ تَأْذَنَ لِي فَأَقْدَمَ مَكَّةَ فَأَدْعُوَهُمْ إِلَى اللهِ وَإِلَى الْإِسْلَامِ لَعَلَّ اللهَ يَهْدِيهِمْ وَإِلَّا آذَيْتُهُمْ كَمَا كُنْتُ أُؤْذِي أَصْحَابَكَ فِي دِينِهِمْ فَأَذِنَ لَهُ رَسُولُ اللهِ ﷺ فَلَحِقَ بِمَكَّةَ وَكَانَ صَفْوَانُ حِينَ خَرَجَ عُمَيْرُ بْنُ وَهْبٍ قَالَ لِقُرَيْشٍ أَبْشِرُوا بِوَاقِعَةٍ تَأْتِيكُمُ الْآنَ تُنْسِيكُمْ وَقْعَةَ بَدْرٍ وَكَانَ صَفْوَانُ يَسْأَلُ عَنْهُ الرُّكْبَانَ حَتَّى قَدِمَ رَاكِبٌ فَأَخْبَرَهُ عَنْ إِسْلَامِهِ فَحَلَفَ أَنْ لَا يُكَلِّمَهُ أَبَدًا وَلَا يَنْفَعَهُ بِنَفْعٍ أَبَدًا فَلَمَّا قَدِمَ عُمَيْرٌ مَكَّةَ أَقَامَ بِهَا يَدْعُو إِلَى الْإِسْلَامِ ويُؤْذِي مَنْ يُخَالِفُهُ أَذًى شَدِيدًا فَأَسْلَمَ عَلَى يَدَيْهِ نَاسٌ كَثِيرٌ  

وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللهِ قُلْتُ يَزْعُمُ أَنَّهُ يُحِبُّكَ قَالَ أَحَبَّهُ اللهُ فَتَحَدَّثْنَا وَقُلْنَا لَهُ يَا أَبَا عَبْدِ اللهِ أَلَا تُحَدِّثُنَا عَنْ أَصْلِكَ وَمِمَّنْ أَنْتَ؟ قَالَ أَمَّا أَصْلِي وَمِمَّنْ أَنَا فَأَنَا رَجُلٌ مِنْ أَهْلِ رَامَهُرْمُزَ كُنَّا قَوْمًا مَجُوسًا فَأَتَانَا رَجُلٌ نَصْرَانِيٌّ مِنْ أَهْلِ الْجَزِيرَةِ كَانَتْ أُمُّهُ مِنَّا فَنَزَلَ فِينَا وَاتَّخَذَ فِينَا دَيْرًا قَالَ وَكُنْتُ فِي كُتَّابِ الْفَارِسِيَّةِ وَكَانَ لَا يَزَالُ غُلَامٌ مَعِي فِي الْكُتَّابِ يَجِيءُ مَضْرُوبًا يَبْكِي قَدْ ضَرَبَهُ أَبَوَاهُ فَقُلْتُ لَهُ يَوْمًا مَا يُبْكِيكَ؟ قَالَ يَضْرِبُنِي أَبَوَايَ قُلْتُ وَلِمَ يَضْرِبَانِكَ؟ قَالَ آتِي صَاحِبَ هَذَا الدَّيْرِ فَإِذَا عَلِمَا ذَلِكَ ضَرَبَانِي وَأَنْتَ لَوْ أَتَيْتَهُ سَمِعْتَ مِنْهُ حَدِيثًا عَجِيبًا قُلْتُ فَاذْهَبْ بِي مَعَكَ فَأَتَيْنَاهُ فَحَدَّثَنَا عَنْ بَدْءِ الْخَلْقِ وَعَنْ بَدْءِ خَلْقِ السَّمَاءِ وَالْأَرْضِ وَعَنِ الْجَنَّةِ وَالنَّارِ قَالَ فَحَدَّثَنَا بِأَحَادِيثَ عَجَبٍ قَالَ وَكُنْتُ أَخْتَلِفُ إِلَيْهِ مَعَهُ قَالَ فَفَطِنَ لَنَا غِلْمَانٌ مِنَ الْكُتَّابِ فَجَعَلُوا يَجِيئُونَ مَعَنَا فَلَمَّا رَأَى ذَلِكَ أَهْلُ الْقَرْيَةِ أَتَوْهُ فَقَالُوا لَهُ يَا هَذَا إِنَّكَ قَدْ جَاوَرْتَنَا فَلَمْ تَرَ مِنْ جِوَارِنَا إِلَّا الْحَسَنَ وَإِنَّا نَرَى غِلْمَانَنَا يَخْتَلِفُونَ إِلَيْكَ وَنَحْنُ نَخَافُ أَنْ تُفْسِدَهُمْ عَلَيْنَا اخْرُجْ عَنَّا قَالَ نَعَمْ فَقَالَ لِذَلِكَ الْغُلَامِ الَّذِي كَانَ يَأْتِيهِ اخْرُجْ مَعِي قَالَ لَا أَسْتَطِيعُ ذَاكَ وَقَدْ عَلِمْتَ شِدَّةَ أَبَوَيَّ عَلَيَّ قُلْتُ لَكِنِّي أَخْرَجُ مَعَكَ وَكُنْتُ يَتِيمًا لَا أَبَ لِي فَخَرَجْتُ مَعَهُ فَأَخَذْنَا جَبَلَ رَامَهُرْمُزَ فَجَعَلْنَا نَمْشِي ونَتَوَكَّلُ وَنَأْكُلُ مِنْ ثَمَرِ الشَّجَرِ حَتَّى قَدِمْنَا الْجَزِيرَةَ فَقَدِمْنَا نَصِبَيْنِ فَقَالَ لِي صَاحِبِي يَا سَلْمَانُ إِنَّ هَهُنَا قَوْمًا هُمْ عُبَّادُ أَهْلِ الْأَرْضِ وَأَنَا أُحِبُّ أَنْ أَلْقَاهُمْ قَالَ فَجِئْنَا إِلَيْهِمْ يَوْمَ الْأَحَدِ وَقَدِ اجْتَمَعُوا فَسَلَّمَ عَلَيْهِمْ صَاحِبِي فَحَيَّوْهُ وبَشُّوا بِهِ وَقَالُوا أَيْنَ كَانَتْ غَيْبَتُكَ؟ قَالَ كُنْتُ فِي إِخْوَانٍ لِي مِنْ قِبَلِ فَارِسَ فَتَحَدَّثْنَا مَا تَحَدَّثْنَا ثُمَّ قَالَ لِي صَاحِبِي قُمْ يَا سَلْمَانُ انْطَلِقْ فَقُلْتُ لَا دَعْنِي مَعَ هَؤُلَاءِ قَالَ إِنَّكَ لَا تُطِيقُ مَا يُطِيقُ هَؤُلَاءِ يَصُومُونَ الْأَحَدَ إِلَى الْأَحَدِ وَلَا يَنَامُونَ هَذَا اللَّيْلَ وَإِذَا فِيهِمْ رَجُلٌ مِنْ أَبْنَاءِ الْمُلُوكِ تَرَكَ الْمُلْكَ وَدَخَلَ فِي الْعِبَادَةِ فَكُنْتُ فِيهِمْ حَتَّى أَمْسَيْنَا فَجَعَلُوا يَذْهَبُونَ وَاحِدًا وَاحِدًا إِلَى غَارِهِ الَّذِي يَكُونُ فِيهِ قَالَ فَلَمَّا أَمْسَيْنَا قَالَ ذَلِكَ الرَّجُلُ الَّذِي مِنْ أَبْنَاءِ الْمُلُوكِ مَا هَذَا الْغُلَامُ لَا تَضَعُوهُ لِيَأْخُذَهُ رَجُلٌ مِنْكُمْ فَقَالُوا خُذْهُ أَنْتَ فَقَالَ لِي هَلُمَّ يَا سَلْمَانُ فَذَهَبَ بِي مَعَهُ حَتَّى أَتَى غَارَهُ الَّذِي يَكُونُ فِيهِ فَقَالَ يَا سَلْمَانُ هَذَا خُبْزٌ وَهَذَا أَدَمٌ فَكُلْ إِذَا غَرِثْتَ وَصُمْ إِذَا نَشِطْتَ وَصَلِّ مَا بَدَا لَكَ وَنَمْ إِذَا كَسِلْتَ ثُمَّ قَامَ فِي صَلَاتِهِ فَلَمْ يُكَلِّمْنِي إِلَّا ذَلِكَ وَلَمْ يَنْظُرْ إِلَيَّ فَأَخَذَنِي الْغَمُّ تِلْكَ السَّبْعَةَ أَيَّامٍ لَا يُكَلِّمُنِي أَحَدٌ حَتَّى كَانَ الْأَحَدُ فَذَهَبْنَا إِلَى مَكَانِهِمُ الَّذِي كَانُوا يَجْتَمِعُونَ قَالَ وَهُمْ يَجْتَمِعُونَ كُلَّ أَحَدٍ يُفْطِرُونَ فِيهِ فَيَلْقَى بَعْضُهُمْ بَعْضًا فَيُسَلِّمُ بَعْضُهُمْ عَلَى بَعْضٍ ثُمَّ لَا يَلْتَقُونَ إِلَى مِثْلِهِ قَالَ فَرَجَعْنَا إِلَى مَنْزِلِنَا فَقَالَ لِي مِثْلَ مَا قَالَ أَوَّلَ مَرَّةٍ هَذَا خُبْزٌ وَأَدَمٌ فَكُلْ مِنْهُ إِذَا غَرِثْتَ وَصُمْ إِذَا نَشِطْتَ وَصَلِّ مَا بَدَا لَكَ وَنَمْ إِذَا كَسِلْتَ ثُمَّ دَخَلَ فِي صَلَاتِهِ فَلَمْ يَلْتَفِتْ إِلَيَّ وَلَمْ يُكَلِّمْنِي إِلَى الْأَحَدِ الْآخَرِ وأَخَذَنِي غَمٌّ وَحَدَّثْتُ نَفْسِي بِالْفِرَارِ فَقُلْتُ أَصْبِرُ أَحَدَيْنِ أَوْ ثَلَاثَةً وَلَمَّا كَانَ الْأَحَدُ رَجَعْنَا إِلَيْهِمْ فَأَفْطَرُوا وَاجْتَمَعُوا فَقَالَ لَهُمْ إِنِّي أُرِيدُ بَيْتَ الْمَقْدِسِ فَقَالُوا لَهُ وَمَا تُرِيدُ إِلَى ذَلِكَ؟ قَالَ لَا عَهْدَ لِي بِهِ قَالُوا إِنَّا نَخَافُ أَنْ يَحْدُثَ بِكَ حَدَثٌ فَيَلِيَكَ غَيْرُنَا وَكُنَّا نُحِبُّ أَنْ نَلِيَكَ قَالَ لَا عَهْدَ لِي بِهِ فَلَمَّا سَمِعْتُهُ يَذْكُرُ ذَلِكَ فَرِحْتُ قُلْتُ نُسَافِرُ ونَلْقَى النَّاسَ فَيَذْهَبُ عَنِّي الْغَمُّ الَّذِي كُنْتُ أَجِدُ فَخَرَجْتُ أَنَا وَهُوَ وَكَانَ يَصُومُ مِنَ الْأَحَدِ إِلَى الْأَحَدِ وَيُصَلِّي اللَّيْلَ كُلَّهُ وَيَمْشِي النَّهَارَ فَإِذَا نَزَلْنَا قَامَ يُصَلِّي فَلَمْ يَزَلْ ذَلِكَ حَتَّى انْتَهَيْنَا إِلَى بَيْتِ الْمَقْدِسِ وَعَلَى الْبَابِ رَجُلٌ مُقْعَدٌ يَسْأَلُ النَّاسَ فَقَالَ اعْطِنِي فَقَالَ مَا مَعِي شَيْءٌ فَدَخَلْنَا بَيْتَ الْمَقْدِسِ فَلَمَّا رَآهُ أَهْلُ بَيْتِ الْمَقْدِسِ بَشُّوا إِلَيْهِ وَاسْتَبْشَرُوا بِهِ فَقَالَ لَهُمْ غُلَامِي هَذَا فَاسْتَوْصُوا بِهِ فَانْطَلَقُوا بِي فَأَطْعَمُونِي خُبْزًا وَلَحْمًا وَدَخَلَ فِي الصَّلَاةِ فَلَمْ يَنْصَرِفْ إِلَيَّ حَتَّى كَانَ يَوْمُ الْأَحَدِ ثُمَّ انْصَرَفَ فَقَالَ لِي يَا سَلْمَانُ إِنِّي أُرِيدُ أَنْ أَضَعَ رَأْسِي فَإِذَا بَلَغَ الظِّلُّ مَكَانَ كَذَا وَكَذَا فَأَيْقِظْنِي فَوَضَعَ رَأْسَهُ فَنَامَ فَبَلَغَ الظِّلُّ الَّذِي قَالَ فَلَمْ أُوقِظْهُ مَأْوَاةً مِمَّا رَأَيْتُ مِنِ اجْتِهادِهِ وَنَصَبِهِ فَاسْتَيْقَظَ مَذْعُورًا فَقَالَ يَا سَلْمَانُ أَلَمْ أَكُنْ قُلْتُ لَكَ إِذَا بَلَغَ الظِّلُّ كَذَا وَكَذَا فَأَيْقِظْنِي؟ قُلْتُ بَلَى وَلَكِنْ إِنَّمَا مَنَعَنِي مَأْوَاةٌ لَكَ لِمَا رَأَيْتُ مِنْ دَأَبِكَ قَالَ وَيْحَكَ يَا سَلْمَانُ إِنِّي أَكْرَهُ أَنْ يَفُوتَنِي شَيْءٌ مِنَ الدَّهْرِ لَمْ أَعْمَلْ فِيهِ لِلَّهِ خَيْرًا ثُمَّ قَالَ لِي يَا سَلْمَانُ اعْلَمْ أَنَّ أَفْضَلَ دِينِنَا الْيَوْمَ النَّصْرَانِيَّةُ قُلْتُ وَيَكُونُ بَعْدَ الْيَوْمِ دِينٌ أَفْضَلُ مِنَ النَّصْرَانِيَّةِ؟ كَلِمَةٌ أُلْقِيَتْ عَلَى لِسَانِي قَالَ نَعَمْ يُوشِكُ أَنْ يُبْعَثَ نَبِيٌّ يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ فَإِذَا أَدْرَكْتَهُ فَاتَّبِعْهُ وَصَدِّقْهُ قُلْتُ وَإِنْ أَمَرَنِي أَنْ أَدَعَ النَّصْرَانِيَّةَ؟ قَالَ نَعَمْ فَإِنَّهُ نَبِيٌّ لَا يَأْمُرُ إِلَّا بِحَقٍّ وَلَا يَقُولُ إِلَّا حَقًّا وَاللهِ لَوْ أَدْرَكْتُهُ ثُمَّ أَمَرَنِي أَنْ أَقَعَ فِي النَّارِ لَوَقَعْتُهَا ثُمَّ خَرَجْنَا مِنْ بَيْتِ الْمَقْدِسِ فَمَرَرْنَا عَلَى ذَلِكَ الْمَقْعَدِ فَقَالَ لَهُ دَخَلْتَ فَلَمْ تُعْطِنِي وَهَذَا الْخُرُوجُ فَأَعْطِنِي فَالْتَفَتَ فَلَمْ يَرَ حَوْلَهُ أَحَدًا قَالَ فَأَعْطِنِي يَدَكَ فَأَخَذَهُ بِيَدِهِ فَقَالَ قُمْ بِإِذْنِ اللهِ قَالَ فَقَامَ صَحِيحًا سَوِيًّا فَتَوَجَّهَ نَحْوَ أَهْلِهِ فَأَتْبَعْتُهُ بَصَرِي تَعَجُّبًا مِمَّا رَأَيْتُ وَخَرَجَ صَاحِبِي فَأَسْرَعَ الْمَشْيَ وَتَبِعْتُهُ فَتَلَقَّانِي رُفْقَةٌ مِنْ كَلْبٍ أَعْرَابٌ فَسَبَوْنِي فَحَمَلُونِي عَلَى بَعِيرٍ وشَدُّونِي وَثَاقًا فَتَدَاوَلَنِي الْبَيَّاعُ حَتَّى سَقَطْتُ إِلَى الْمَدِينَةِ فَاشْتَرَانِي رَجُلٌ مِنَ الْأَنْصَارِ فَجَعَلَنِي فِي حَائِطٍ لَهُ مِنْ نَخْلٍ فَكُنْتُ فِيهِ قَالَ وَمِنْ ثَمَّةَ تَعَلَّمْتُ عَمَلَ الْخُوصِ أَشْتَرِي خُوصًا بِدِرْهَمٍ فَأَعْمَلُهُ فَأَبِيعُهُ بِدِرْهَمَيْنِ فَأَرُدُّ دِرْهَمًا فِي الْخُوصِ وأَسْتَنْفِقُ دِرْهَمًا أُحِبُّ أَنْ آكُلَ مِنْ عَمَلِ يَدِي وَهُوَ يَوْمَئِذٍ أَمِيرٌ عَلَى عِشْرِينَ أَلْفًا فَبَلَغَنَا وَنَحْنُ بِالْمَدِينَةِ أَنَّ رَجُلًا قَدْ خَرَجَ بِمَكَّةَ يَزْعُمُ أَنَّ اللهَ ﷻ أَرْسَلَهُ فَمَكَثْنَا مَا شَاءَ اللهُ أَنْ نَمْكُثَ فَهَاجَرَ إِلَيْنَا وَقَدِمَ عَلَيْنَا فَقُلْتُ وَاللهِ لَأُجَرِّبَنَّهُ فَذَهَبْتُ إِلَى السُّوقِ فَاشْتَرَيْتُ لَحْمَ جَزُورٍ بِدِرْهَمٍ ثُمَّ طَبَخْتُهُ فَجَعَلْتُ قَصْعَةً مِنْ ثَرِيدٍ فَاحْتَمَلْتُهَا حَتَّى أَتَيْتُهُ بِهَا عَلَى عَاتِقِي حَتَّى وَضَعْتُهَا بَيْنَ يَدَيْهِ فَقَالَ «مَا هَذِهِ أَصَدَقَةٌ أَمْ هَدِيَّةٌ؟» قُلْتُ بَلْ صَدَقَةٌ فَقَالَ لِأَصْحَابِهِ «كُلُوا بِسْمِ اللهِ» وَأَمْسَكَ وَلَمْ يَأْكُلْ فَمَكَثْتُ أَيَّامًا ثُمَّ اشْتَرَيْتُ لَحْمًا أَيْضًا بِدِرْهَمٍ فَأَصْنَعُ مِثْلَهَا فَاحْتَمَلْتُهَا حَتَّى أَتَيْتُهُ بِهَا فَوَضَعْتُهَا بَيْنَ يَدَيْهِ فَقَالَ «مَا هَذِهِ هَدِيَّةٌ أَمْ صَدَقَةٌ؟» قُلْتُ لَا بَلْ هَدِيَّةٌ فَقَالَ لِأَصْحَابِهِ «كُلُوا بِسْمِ اللهِ» وَأَكَلَ مَعَهُمْ قُلْتُ هَذَا وَاللهِ يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ فَنَظَرْتُ فَرَأَيْتُ بَيْنَ كَتِفَيْهِ خَاتَمَ النُّبُوَّةِ مِثْلَ بَيْضَةِ الْحَمَامَةِ فَأَسْلَمْتُ  

وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللهِ قُلْتُ يَزْعُمُ أَنَّهُ يُحِبُّكَ قَالَ أَحَبَّهُ اللهُ فَتَحَدَّثْنَا وَقُلْنَا لَهُ يَا أَبَا عَبْدِ اللهِ أَلَا تُحَدِّثُنَا عَنْ أَصْلِكَ وَمِمَّنْ أَنْتَ؟ قَالَ أَمَّا أَصْلِي وَمِمَّنْ أَنَا فَأَنَا رَجُلٌ مِنْ أَهْلِ رَامَهُرْمُزَ كُنَّا قَوْمًا مَجُوسًا فَأَتَانَا رَجُلٌ نَصْرَانِيٌّ مِنْ أَهْلِ الْجَزِيرَةِ كَانَتْ أُمُّهُ مِنَّا فَنَزَلَ فِينَا وَاتَّخَذَ فِينَا دَيْرًا قَالَ وَكُنْتُ فِي كُتَّابِ الْفَارِسِيَّةِ وَكَانَ لَا يَزَالُ غُلَامٌ مَعِي فِي الْكُتَّابِ يَجِيءُ مَضْرُوبًا يَبْكِي قَدْ ضَرَبَهُ أَبَوَاهُ فَقُلْتُ لَهُ يَوْمًا مَا يُبْكِيكَ؟ قَالَ يَضْرِبُنِي أَبَوَايَ قُلْتُ وَلِمَ يَضْرِبَانِكَ؟ قَالَ آتِي صَاحِبَ هَذَا الدَّيْرِ فَإِذَا عَلِمَا ذَلِكَ ضَرَبَانِي وَأَنْتَ لَوْ أَتَيْتَهُ سَمِعْتَ مِنْهُ حَدِيثًا عَجِيبًا قُلْتُ فَاذْهَبْ بِي مَعَكَ فَأَتَيْنَاهُ فَحَدَّثَنَا عَنْ بَدْءِ الْخَلْقِ وَعَنْ بَدْءِ خَلْقِ السَّمَاءِ وَالْأَرْضِ وَعَنِ الْجَنَّةِ وَالنَّارِ قَالَ فَحَدَّثَنَا بِأَحَادِيثَ عَجَبٍ قَالَ وَكُنْتُ أَخْتَلِفُ إِلَيْهِ مَعَهُ قَالَ فَفَطِنَ لَنَا غِلْمَانٌ مِنَ الْكُتَّابِ فَجَعَلُوا يَجِيئُونَ مَعَنَا فَلَمَّا رَأَى ذَلِكَ أَهْلُ الْقَرْيَةِ أَتَوْهُ فَقَالُوا لَهُ يَا هَذَا إِنَّكَ قَدْ جَاوَرْتَنَا فَلَمْ تَرَ مِنْ جِوَارِنَا إِلَّا الْحَسَنَ وَإِنَّا نَرَى غِلْمَانَنَا يَخْتَلِفُونَ إِلَيْكَ وَنَحْنُ نَخَافُ أَنْ تُفْسِدَهُمْ عَلَيْنَا اخْرُجْ عَنَّا قَالَ نَعَمْ فَقَالَ لِذَلِكَ الْغُلَامِ الَّذِي كَانَ يَأْتِيهِ اخْرُجْ مَعِي قَالَ لَا أَسْتَطِيعُ ذَاكَ وَقَدْ عَلِمْتَ شِدَّةَ أَبَوَيَّ عَلَيَّ قُلْتُ لَكِنِّي أَخْرَجُ مَعَكَ وَكُنْتُ يَتِيمًا لَا أَبَ لِي فَخَرَجْتُ مَعَهُ فَأَخَذْنَا جَبَلَ رَامَهُرْمُزَ فَجَعَلْنَا نَمْشِي ونَتَوَكَّلُ وَنَأْكُلُ مِنْ ثَمَرِ الشَّجَرِ حَتَّى قَدِمْنَا الْجَزِيرَةَ فَقَدِمْنَا نَصِبَيْنِ فَقَالَ لِي صَاحِبِي يَا سَلْمَانُ إِنَّ هَهُنَا قَوْمًا هُمْ عُبَّادُ أَهْلِ الْأَرْضِ وَأَنَا أُحِبُّ أَنْ أَلْقَاهُمْ قَالَ فَجِئْنَا إِلَيْهِمْ يَوْمَ الْأَحَدِ وَقَدِ اجْتَمَعُوا فَسَلَّمَ عَلَيْهِمْ صَاحِبِي فَحَيَّوْهُ وبَشُّوا بِهِ وَقَالُوا أَيْنَ كَانَتْ غَيْبَتُكَ؟ قَالَ كُنْتُ فِي إِخْوَانٍ لِي مِنْ قِبَلِ فَارِسَ فَتَحَدَّثْنَا مَا تَحَدَّثْنَا ثُمَّ قَالَ لِي صَاحِبِي قُمْ يَا سَلْمَانُ انْطَلِقْ فَقُلْتُ لَا دَعْنِي مَعَ هَؤُلَاءِ قَالَ إِنَّكَ لَا تُطِيقُ مَا يُطِيقُ هَؤُلَاءِ يَصُومُونَ الْأَحَدَ إِلَى الْأَحَدِ وَلَا يَنَامُونَ هَذَا اللَّيْلَ وَإِذَا فِيهِمْ رَجُلٌ مِنْ أَبْنَاءِ الْمُلُوكِ تَرَكَ الْمُلْكَ وَدَخَلَ فِي الْعِبَادَةِ فَكُنْتُ فِيهِمْ حَتَّى أَمْسَيْنَا فَجَعَلُوا يَذْهَبُونَ وَاحِدًا وَاحِدًا إِلَى غَارِهِ الَّذِي يَكُونُ فِيهِ قَالَ فَلَمَّا أَمْسَيْنَا قَالَ ذَلِكَ الرَّجُلُ الَّذِي مِنْ أَبْنَاءِ الْمُلُوكِ مَا هَذَا الْغُلَامُ لَا تَضَعُوهُ لِيَأْخُذَهُ رَجُلٌ مِنْكُمْ فَقَالُوا خُذْهُ أَنْتَ فَقَالَ لِي هَلُمَّ يَا سَلْمَانُ فَذَهَبَ بِي مَعَهُ حَتَّى أَتَى غَارَهُ الَّذِي يَكُونُ فِيهِ فَقَالَ يَا سَلْمَانُ هَذَا خُبْزٌ وَهَذَا أَدَمٌ فَكُلْ إِذَا غَرِثْتَ وَصُمْ إِذَا نَشِطْتَ وَصَلِّ مَا بَدَا لَكَ وَنَمْ إِذَا كَسِلْتَ ثُمَّ قَامَ فِي صَلَاتِهِ فَلَمْ يُكَلِّمْنِي إِلَّا ذَلِكَ وَلَمْ يَنْظُرْ إِلَيَّ فَأَخَذَنِي الْغَمُّ تِلْكَ السَّبْعَةَ أَيَّامٍ لَا يُكَلِّمُنِي أَحَدٌ حَتَّى كَانَ الْأَحَدُ فَذَهَبْنَا إِلَى مَكَانِهِمُ الَّذِي كَانُوا يَجْتَمِعُونَ قَالَ وَهُمْ يَجْتَمِعُونَ كُلَّ أَحَدٍ يُفْطِرُونَ فِيهِ فَيَلْقَى بَعْضُهُمْ بَعْضًا فَيُسَلِّمُ بَعْضُهُمْ عَلَى بَعْضٍ ثُمَّ لَا يَلْتَقُونَ إِلَى مِثْلِهِ قَالَ فَرَجَعْنَا إِلَى مَنْزِلِنَا فَقَالَ لِي مِثْلَ مَا قَالَ أَوَّلَ مَرَّةٍ هَذَا خُبْزٌ وَأَدَمٌ فَكُلْ مِنْهُ إِذَا غَرِثْتَ وَصُمْ إِذَا نَشِطْتَ وَصَلِّ مَا بَدَا لَكَ وَنَمْ إِذَا كَسِلْتَ ثُمَّ دَخَلَ فِي صَلَاتِهِ فَلَمْ يَلْتَفِتْ إِلَيَّ وَلَمْ يُكَلِّمْنِي إِلَى الْأَحَدِ الْآخَرِ وأَخَذَنِي غَمٌّ وَحَدَّثْتُ نَفْسِي بِالْفِرَارِ فَقُلْتُ أَصْبِرُ أَحَدَيْنِ أَوْ ثَلَاثَةً وَلَمَّا كَانَ الْأَحَدُ رَجَعْنَا إِلَيْهِمْ فَأَفْطَرُوا وَاجْتَمَعُوا فَقَالَ لَهُمْ إِنِّي أُرِيدُ بَيْتَ الْمَقْدِسِ فَقَالُوا لَهُ وَمَا تُرِيدُ إِلَى ذَلِكَ؟ قَالَ لَا عَهْدَ لِي بِهِ قَالُوا إِنَّا نَخَافُ أَنْ يَحْدُثَ بِكَ حَدَثٌ فَيَلِيَكَ غَيْرُنَا وَكُنَّا نُحِبُّ أَنْ نَلِيَكَ قَالَ لَا عَهْدَ لِي بِهِ فَلَمَّا سَمِعْتُهُ يَذْكُرُ ذَلِكَ فَرِحْتُ قُلْتُ نُسَافِرُ ونَلْقَى النَّاسَ فَيَذْهَبُ عَنِّي الْغَمُّ الَّذِي كُنْتُ أَجِدُ فَخَرَجْتُ أَنَا وَهُوَ وَكَانَ يَصُومُ مِنَ الْأَحَدِ إِلَى الْأَحَدِ وَيُصَلِّي اللَّيْلَ كُلَّهُ وَيَمْشِي النَّهَارَ فَإِذَا نَزَلْنَا قَامَ يُصَلِّي فَلَمْ يَزَلْ ذَلِكَ حَتَّى انْتَهَيْنَا إِلَى بَيْتِ الْمَقْدِسِ وَعَلَى الْبَابِ رَجُلٌ مُقْعَدٌ يَسْأَلُ النَّاسَ فَقَالَ اعْطِنِي فَقَالَ مَا مَعِي شَيْءٌ فَدَخَلْنَا بَيْتَ الْمَقْدِسِ فَلَمَّا رَآهُ أَهْلُ بَيْتِ الْمَقْدِسِ بَشُّوا إِلَيْهِ وَاسْتَبْشَرُوا بِهِ فَقَالَ لَهُمْ غُلَامِي هَذَا فَاسْتَوْصُوا بِهِ فَانْطَلَقُوا بِي فَأَطْعَمُونِي خُبْزًا وَلَحْمًا وَدَخَلَ فِي الصَّلَاةِ فَلَمْ يَنْصَرِفْ إِلَيَّ حَتَّى كَانَ يَوْمُ الْأَحَدِ ثُمَّ انْصَرَفَ فَقَالَ لِي يَا سَلْمَانُ إِنِّي أُرِيدُ أَنْ أَضَعَ رَأْسِي فَإِذَا بَلَغَ الظِّلُّ مَكَانَ كَذَا وَكَذَا فَأَيْقِظْنِي فَوَضَعَ رَأْسَهُ فَنَامَ فَبَلَغَ الظِّلُّ الَّذِي قَالَ فَلَمْ أُوقِظْهُ مَأْوَاةً مِمَّا رَأَيْتُ مِنِ اجْتِهادِهِ وَنَصَبِهِ فَاسْتَيْقَظَ مَذْعُورًا فَقَالَ يَا سَلْمَانُ أَلَمْ أَكُنْ قُلْتُ لَكَ إِذَا بَلَغَ الظِّلُّ كَذَا وَكَذَا فَأَيْقِظْنِي؟ قُلْتُ بَلَى وَلَكِنْ إِنَّمَا مَنَعَنِي مَأْوَاةٌ لَكَ لِمَا رَأَيْتُ مِنْ دَأَبِكَ قَالَ وَيْحَكَ يَا سَلْمَانُ إِنِّي أَكْرَهُ أَنْ يَفُوتَنِي شَيْءٌ مِنَ الدَّهْرِ لَمْ أَعْمَلْ فِيهِ لِلَّهِ خَيْرًا ثُمَّ قَالَ لِي يَا سَلْمَانُ اعْلَمْ أَنَّ أَفْضَلَ دِينِنَا الْيَوْمَ النَّصْرَانِيَّةُ قُلْتُ وَيَكُونُ بَعْدَ الْيَوْمِ دِينٌ أَفْضَلُ مِنَ النَّصْرَانِيَّةِ؟ كَلِمَةٌ أُلْقِيَتْ عَلَى لِسَانِي قَالَ نَعَمْ يُوشِكُ أَنْ يُبْعَثَ نَبِيٌّ يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ فَإِذَا أَدْرَكْتَهُ فَاتَّبِعْهُ وَصَدِّقْهُ قُلْتُ وَإِنْ أَمَرَنِي أَنْ أَدَعَ النَّصْرَانِيَّةَ؟ قَالَ نَعَمْ فَإِنَّهُ نَبِيٌّ لَا يَأْمُرُ إِلَّا بِحَقٍّ وَلَا يَقُولُ إِلَّا حَقًّا وَاللهِ لَوْ أَدْرَكْتُهُ ثُمَّ أَمَرَنِي أَنْ أَقَعَ فِي النَّارِ لَوَقَعْتُهَا ثُمَّ خَرَجْنَا مِنْ بَيْتِ الْمَقْدِسِ فَمَرَرْنَا عَلَى ذَلِكَ الْمَقْعَدِ فَقَالَ لَهُ دَخَلْتَ فَلَمْ تُعْطِنِي وَهَذَا الْخُرُوجُ فَأَعْطِنِي فَالْتَفَتَ فَلَمْ يَرَ حَوْلَهُ أَحَدًا قَالَ فَأَعْطِنِي يَدَكَ فَأَخَذَهُ بِيَدِهِ فَقَالَ قُمْ بِإِذْنِ اللهِ قَالَ فَقَامَ صَحِيحًا سَوِيًّا فَتَوَجَّهَ نَحْوَ أَهْلِهِ فَأَتْبَعْتُهُ بَصَرِي تَعَجُّبًا مِمَّا رَأَيْتُ وَخَرَجَ صَاحِبِي فَأَسْرَعَ الْمَشْيَ وَتَبِعْتُهُ فَتَلَقَّانِي رُفْقَةٌ مِنْ كَلْبٍ أَعْرَابٌ فَسَبَوْنِي فَحَمَلُونِي عَلَى بَعِيرٍ وشَدُّونِي وَثَاقًا فَتَدَاوَلَنِي الْبَيَّاعُ حَتَّى سَقَطْتُ إِلَى الْمَدِينَةِ فَاشْتَرَانِي رَجُلٌ مِنَ الْأَنْصَارِ فَجَعَلَنِي فِي حَائِطٍ لَهُ مِنْ نَخْلٍ فَكُنْتُ فِيهِ قَالَ وَمِنْ ثَمَّةَ تَعَلَّمْتُ عَمَلَ الْخُوصِ أَشْتَرِي خُوصًا بِدِرْهَمٍ فَأَعْمَلُهُ فَأَبِيعُهُ بِدِرْهَمَيْنِ فَأَرُدُّ دِرْهَمًا فِي الْخُوصِ وأَسْتَنْفِقُ دِرْهَمًا أُحِبُّ أَنْ آكُلَ مِنْ عَمَلِ يَدِي وَهُوَ يَوْمَئِذٍ أَمِيرٌ عَلَى عِشْرِينَ أَلْفًا فَبَلَغَنَا وَنَحْنُ بِالْمَدِينَةِ أَنَّ رَجُلًا قَدْ خَرَجَ بِمَكَّةَ يَزْعُمُ أَنَّ اللهَ ﷻ أَرْسَلَهُ فَمَكَثْنَا مَا شَاءَ اللهُ أَنْ نَمْكُثَ فَهَاجَرَ إِلَيْنَا وَقَدِمَ عَلَيْنَا فَقُلْتُ وَاللهِ لَأُجَرِّبَنَّهُ فَذَهَبْتُ إِلَى السُّوقِ فَاشْتَرَيْتُ لَحْمَ جَزُورٍ بِدِرْهَمٍ ثُمَّ طَبَخْتُهُ فَجَعَلْتُ قَصْعَةً مِنْ ثَرِيدٍ فَاحْتَمَلْتُهَا حَتَّى أَتَيْتُهُ بِهَا عَلَى عَاتِقِي حَتَّى وَضَعْتُهَا بَيْنَ يَدَيْهِ فَقَالَ «مَا هَذِهِ أَصَدَقَةٌ أَمْ هَدِيَّةٌ؟» قُلْتُ بَلْ صَدَقَةٌ فَقَالَ لِأَصْحَابِهِ «كُلُوا بِسْمِ اللهِ» وَأَمْسَكَ وَلَمْ يَأْكُلْ فَمَكَثْتُ أَيَّامًا ثُمَّ اشْتَرَيْتُ لَحْمًا أَيْضًا بِدِرْهَمٍ فَأَصْنَعُ مِثْلَهَا فَاحْتَمَلْتُهَا حَتَّى أَتَيْتُهُ بِهَا فَوَضَعْتُهَا بَيْنَ يَدَيْهِ فَقَالَ «مَا هَذِهِ هَدِيَّةٌ أَمْ صَدَقَةٌ؟» قُلْتُ لَا بَلْ هَدِيَّةٌ فَقَالَ لِأَصْحَابِهِ «كُلُوا بِسْمِ اللهِ» وَأَكَلَ مَعَهُمْ قُلْتُ هَذَا وَاللهِ يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ فَنَظَرْتُ فَرَأَيْتُ بَيْنَ كَتِفَيْهِ خَاتَمَ النُّبُوَّةِ مِثْلَ بَيْضَةِ الْحَمَامَةِ فَأَسْلَمْتُ  

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)  

أَنَّهُ كَانَ بِالشَّامِ فِي رِجَالٍ مِنْ قُرَيْشٍ قَدِمُوا تُجَّارًا فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنَ رَسُولِ اللهِ ﷺ وَبَيْنَ كُفَّارِ قُرَيْشٍ قَالَ أَبُو سُفْيَانَ فَوَجَدْنَا رَسُولَ قَيْصَرَ بِبَعْضِ الشَّامِ فَانْطَلَقَ بِي وَبِأَصْحَابِي حَتَّى قَدِمْنَا إِيلِيَاءَ فَأُدْخِلْنَا عَلَيْهِ فَإِذَا هُوَ جَالِسٌ فِي مَجْلِسِ مِلْكِهِ وَعَلَيْهِ التَّاجُ وَحَوْلَهُ عُلَمَاءُ الرُّومِ فَقَالَ لِتَرْجُمَانِهِ سَلْهُمْ أَيُّهُمْ أَقْرَبُ نَسَبًا إِلَى هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ قَالَ أَبُو سُفْيَانَ أَنَا أَقْرَبُهُمْ إِلَيْهِ نَسَبًا فَقَالَ مَا قَرَابَةُ مَا بَيْنَكَ وَبَيْنَهُ؟ فَقُلْتُ هُوَ ابْنُ عَمِّي قَالَ 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 وَاللهِ لَوْلَا الْحَيَاءُ يَوْمَئِذٍ أَنْ يَأْثِرَ عَلَيَّ أَصْحَابِي الْكَذِبَ لَحَدَّثْتُهُ عَنْهُ حِينَ سَأَلَنِي وَلَكِنِ اسْتَحْيَيْتُ أَنْ يَأْثِرُوا عَلَيَّ الْكَذِبَ فَصَدَقَتُهُ عَنْهُ ثُمَّ قَالَ لِتَرْجُمَانِهِ قُلْ لَهُ كَيْفَ نَسَبُ هَذَا الرَّجُلِ فِيكُمْ؟ قُلْتُ هُوَ فِينَا ذُو نَسَبٍ قَالَ فَقَالَ هَلْ قَالَ هَذَا الْقَوْلَ مِنْكُمْ أَحَدٌ قَبْلَهُ؟ قُلْتُ لَا قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قُلْتُ لَا قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مَنْ مَلَكَ؟ قُلْتُ لَا قَالَ فَأَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ؟ قُلْتُ بَلْ ضُعَفَاؤُهُمْ [44] قَالَ فَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ قُلْتُ بَلْ يَزِيدُونَ قَالَ فَهَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ قُلْتُ لَا قَالَ فَهَلْ يَغْدِرُ؟ قُلْتُ لَا وَنَحْنُ مِنْهُ الْآنَ فِي مُدَّةٍ وَنَحْنُ نَخَافُ أَنْ يَغْدِرَ قَالَ أَبُو سُفْيَانَ وَلَمْ تُمْكِنِّي كَلِمَةٌ أُدْخِلَ فِيهَا شَيْئًا أَنْتَقِصُهُ بِهَا أَخَافَ أَنْ تُؤْثَرَ عَنِّي غَيْرُهَا قَالَ فَهَلْ قَاتَلْتُمُوهُ وَهَلْ قَاتَلَكُمْ؟ فَقُلْتُ نَعَمْ قَالَ فَكَيْفَ كَانَ حَرْبُكُمْ وَحَرْبُهُ؟ قُلْتُ كَانَتْ دُوَلًا وَسِجَالًا يُدَالُ عَلَيْنَا الْمَرَّةَ وَنُدَالُ عَلَيْهِ الْأُخْرَى قَالَ فَمَا كَانَ يَأْمُرُكُمْ بِهِ؟ قُلْتُ يَأْمُرُنَا أَنْ نَعْبُدَ اللهَ وَحْدَهُ وَلَا نُشْرِكَ بِهِ شَيْئًا وَنَهَانَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا وَيَأْمُرُنَا بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الْأَمَانَةِ فَقَالَ لِتَرْجُمَانِهِ حِينَ قُلْتُ 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 قَبْلَهُ فَزَعَمْتَ أَنْ لَا فَقُلْتُ أَنْ لَوْ قَالَ هَذَا الْقَوْلَ أَحَدٌ مِنْكُمْ قَبْلَهُ قُلْتُ رَجُلٌ يَأْتَمُّ بِقَوْلٍ قِيلَ قَبْلَهُ وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَزَعَمْتَ أَنْ لَا فَقَدْ عَلِمْتُ أَنَّهُ لَمْ يَكُنْ لِيَذَرَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللهِ وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ فَزَعَمْتَ أَنْ لَا فَقُلْتُ أَنْ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ لَقُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ أَشْرَافُ النَّاسِ اتَّبَعُوهُ أَمْ ضُعَفَاؤُهُمْ فَزَعَمْتَ أَنَّ ضُعَفَاءَهُمُ اتَّبَعُوهُ وَهُمْ أَتْبَاعُ الرُّسُلِ وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَمْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الْإِيمَانُ حَتَّى يَتِمُّ وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الْإِيمَانُ حِينَ يُخَالِطُ بَشَاشَةَ الْقَلْبِ لَا يَبْغَضُهُ أَحَدٌ وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الرُّسُلُ لَا تَغْدِرُ [45] وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ فَزَعَمْتَ أَنْ قَدْ فَعَلَ وَأَنَّ حَرْبَكُمْ وَحَرْبَهُ تَكُونُ دُوَلًا يُدَالُ عَلَيْكُمُ الْمَرَّةَ وَتُدَالُونَ عَلَيْهِ الْأُخْرَى وَكَذَلِكَ الرُّسُلُ تُبْتَلَى وَيَكُونُ لَهَا الْعَاقِبَةُ وَسَأَلْتُكَ بِمَاذَا أَمَرَكُمْ فَزَعَمْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللهَ وَحْدَهُ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَيَنْهَاكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ وَيَأْمُرُكُمْ بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الْأَمَانَاتِ قَالَ وَهَذِهِ صِفَةُ نَبِيٍّ قَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَمْ أَكُنْ أَظُنُّ أَنَّهُ مِنْكُمْ وَإِنْ يَكُنْ مَا قُلْتُ حَقًّا فَيُوشِكُ أَنْ يَمْلِكَ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ فَوَاللهِ لَوْ أَرْجُو أَنْ أَخْلُصَ إِلَيْهِ لَتَجَشَّمْتُ لُقِيَّهُ وَلَوْ كُنْتُ عِنْدَهُ غَسَلْتُ عَنْ قَدَمَيْهِ قَالَ أَبُو سُفْيَانَ ثُمَّ دَعَا بِكَتَابِ رَسُولِ اللهِ ﷺ فَأَمَرَ بِهِ فَقُرِئَ فَإِذَا فِيهِ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللهِ وَرَسُولِهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ وَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمُ الْأَرِيسِيِّينَ وَ {قُلْ 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 الرُّومِ حَوْلَهُ مِنْ عُظَمَاءِ الرُّومِ وَكَثُرَ لَغَطُهُمْ فَلَا أَدْرِي مَاذَا قَالُوا وَأَمَرَ بِنَا فَأُخْرِجْنَا قَالَ أَبُو سُفْيَانَ فَلَمَّا خَرَجْتُ مَعَ أَصْحَابِي وَخَلَصْتُ بِهِمْ قُلْتُ لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ هَذَا مَلِكُ بَنِي الْأَصْفَرِ يَخَافُهُ قَالَ أَبُو سُفْيَانَ فَوَاللهِ مَا زِلْتُ ذَلِيلًا مُسْتَيْقِنًا بِأَنَّ أَمْرَهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللهُ قَلْبِيَ الْإِسْلَامَ وَأَنَا كَارِهٌ  

There lived a king before you and he had a (court) magician. As he (the magician) grew old, he said to the king: I have grown old, send some young boy to me so that I should teach him magic. He (the king) sent to him a young man so that he should train him (in magic). And on his way (to the magician) he (the young man) found a monk sitting there. He (the young man) listened to his (the monk's) talk and was impressed by it. It became his habit that on his way to the magician he met the monk and set there and he came to the magician (late). He (the magician) beat him because of delay. He made a complaint of that to the monk and he said to him: When you feel afraid of the magician, say: Members of my family had detained me. And when you feel afraid of your family you should say: The magician had detained me. It so happened that there came a huge beast (of prey) and it blocked the way of the people, and he (the young boy) said: I will come to know today whether the magician is superior or the monk is superior. He picked up a stone and said: O Allah, if the affair of the monk is dearer to Thee than the affair of the magician, cause death to this animal so that the people should be able to move about freely. He threw that stone towards it and killed it and the people began to move about (on the path freely). He (the young man) then came to that monk and Informed him and the monk said: Sonny, today you are superior to me. Your affair has come to a stage where I find that you would be soon put to a trial, and in case you are put to a trial don't give my clue. That young man began to treat the blind and those suffering from leprosy and he in fact began to cure people from (all kinds) of illness. When a companion of the king who had gone blind heard about him, he came to him with numerous gifts and said: If you cure me all these things collected together here would be yours. Be said: I myself do not cure anyone. It is Allah Who cures and if you affirm faith in Allah, I shall also supplicate Allah to cure you. He affirmed his faith in Allah and Allah cured him and he came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. Thereupon he said: It means that your Lord is One besides me. He said: My Lord and your Lord is Allah, so he (the king) took hold of him and tormented him till he gave a clue of that boy. The young man was thus summoned and the king said to him: O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not cure anyone; it is Allah Who cures, and he (the king) took hold of him and began to torment him. So he gave a clue of the monk. The monk was thus summoned and it was said to him: You should turn back from your religion. He, however, refused to do so. He (ordered) for a saw to be brought (and when it was done) he (the king) placed it in the middle of his head and tore it into parts till a part fell down. Then the courtier of the king was brought and it was said to him: Turn back from your religion. Arid he refused to do so, and the saw was placed in the midst of his head and it was torn till a part fell down. Then that young boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the young boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the arrow had bit him and he died and the people said: We affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man, we affirm our faith in the Lord of this young man. The courtiers came to the king and it was said to him: Do you see that Allah has actually done what you aimed at averting. They (the people) have affirmed their faith in the Lord. He (the king) commanded ditches to be dug at important points in the path. When these ditches were dug, and the fire was lit in them it was said (to the people): He who would not turn back from his (boy's) religion would be thrown in the fire or it would be said to them to jump in that. (The people courted death but did not renounce religion) till a woman came with her child and she felt hesitant in jumping into the fire and the child said to her: 0 mother, endure (this ordeal) for it is the Truth. (Using translation from Muslim 3005)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ كَانَ مَلِكٌ مِمَّنْ كَانَ قَبْلَكُمْ وَكَانَ لَهُ سَاحِرٌ فَلَمَّا كَبِرَ السَّاحِرُ قَالَ لِلْمَلِكِ إِنِّي قَدْ كَبِرَتْ سِنِّي وَحَضَرَ أَجْلِي فَادْفَعْ إِلَيَّ غُلَامًا فَلَأُعَلِّمُهُ السِّحْرَ فَدَفَعَ إِلَيْهِ غُلَامًا وَكَانَ يُعَلِّمُهُ السِّحْرَ وَكَانَ بَيْنَ السَّاحِرِ وَبَيْنَ الْمَلِكِ رَاهِبٌ فَأَتَى الْغُلَامُ الرَّاهِبَ فَسَمِعَ كَلَامَهُ فَأَعْجَبَهُ نَحْوُهُ وَكَلَامُهُ فَكَانَ إِذَا أَتَى عَلَى السَّاحِرِ ضَرَبَهُ وَقَالَ مَا حَبَسَكَ؟ فَإِذَا أَتَى أَهْلَهُ جَلَسَ عِنْدَ الرَّاهِبِ فَإِذَا أَتَى أَهْلَهَ ضَرَبُوهُ وَقَالُوا مَا حَبَسَكَ؟ فَشَكَى ذَلِكَ إِلَى الرَّاهِبِ فَقَالَ إِذَا أَرَادَ السَّاحِرُ أَنْ يَضْرِبَكَ فَقُلْ حَبَسَنِي أَهْلِي وَإِذَا أَرَادَ أَهْلُكَ أَنْ يَضْرِبُوكَ فَقُلْ حَبَسَنِي السَّاحِرُ [330] فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَتَى يَوْمًا عَلَى دَابَّةٍ فَظِيعَةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ فَلَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا وَقَالَ الْيَوْمَ أَعْلَمُ أَمْرُ الرَّاهِبِ أَحَبُّ إِلَى اللهِ أَمْ أَمْرُ السَّاحِرِ وَأَخَذَ حَجَرًا وَقَالَ اللهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ وَأَرْضَى لَكَ مِنْ أَمْرِ السَّاحِرِ فَاقْتُلْ هَذِهِ الدَّابَّةَ حَتَّى يَجُوزَ النَّاسُ فَرَمَاهَا فَقَتَلَهَا وَمَضَى النَّاسُ فَأَخْبَرَ الرَّاهِبَ بِذَلِكَ فَقَالَ أَيْ بُنَيَّ أَنْتَ أَفْضَلُ مِنِّي وَإِنَّكَ سَتُبْتَلَى فَإِنِ ابْتُلِيتَ فَلَا تَدُلَّ عَلَيَّ وَكَانَ الْغُلَامُ يُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَسَائِرَ الْأَدْوَاءِ وَيَشْفِيهِمْ وَكَانَ جَلِيسٌ لِلْمَلِكِ فَعَمِيَ فَسَمِعَ بِهِ فَأَتَاهُ بِهَدَايَا كَثِيرَةٍ فَقَالَ اشْفِنِي وَلَكَ مَا هَاهُنَا أَجْمَعُ فَقَالَ مَا أَشْفِي أَنَا أَحَدًا إِنَّمَا يَشْفِي اللهُ ﷻ فَإِنْ آمَنْتَ بِاللهِ دَعَوْتُ اللهَ فَشَفَاكَ فَآمَنَ فَدَعَا اللهَ ﷻ لَهُ فَشَفَاهُ ثُمَّ أَتَى الْمَلِكَ فَجَلَسَ مِنْهُ نَحْوَ مَا كَانَ يَجْلِسُ فَقَالَ لَهُ الْمَلِكُ يَا فُلَانُ مَنْ رَدَّ عَلَيْكَ بَصَرَكَ؟ قَالَ رَبِّي قَالَ أَنَا؟ قَالَ لَا وَلَكِنَّ رَبِّي وَرَبَّكَ اللهُ قَالَ وَلَكَ رَبٌّ غَيْرِي؟ قَالَ نَعَمْ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الْغُلَامِ فَبَعَثَ إِلَيْهِ فَقَالَ أَيْ بُنَيَّ قَدْ بَلَغَ مِنْ سِحْرِكَ أَنَّكَ تُبْرِئُ الْأَكَمَهَ وَالْأَبْرَصَ وَهَذِهِ الْأَدْوَاءَ فَقَالَ مَا أَشْفِي أَنَا أَحَدًا مَا يَشْفِي غَيْرُ اللهِ قَالَ أَنَا؟ قَالَ لَا قَالَ وَإِنَّ لَكَ رَبًّا غَيْرِي؟ قَالَ نَعَمْ رَبِّي وَرَبُّكَ اللهُ قَالَ فَأَخَذَهُ أَيْضًا بِالْعَذَابِ فَلَمْ يَزَلْ بِهِ حَتَّى دَلَّ عَلَى الرَّاهِبِ فَأُتِيَ الرَّاهِبُ فَقِيلَ ارْجِعْ عَنْ دِينِكَ فَأَبَى فَوُضِعَ الْمِنْشَارُ عَلَى مَفْرِقِ رَأْسِهِ حَتَّى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ فَقَالَ لِلْأَعْمَى ارْجِعْ عَنْ دِينِكَ فَأَبَى فَوُضِعَ الْمِنْشَارُ عَلَى مَفْرِقِ رَأْسِهِ حَتَّى وَقَعَ شِقَّاهُ إِلَى الْأَرْضِ [331] فَقَالَ لِلْغُلَامِ ارْجِعْ عَنْ دِينِكَ فَأَبَى فَبَعَثَ مَعَهُ نَفَرًا إِلَى جَبَلِ كَذَا وَكَذَا وَقَالَ إِذَا بَلَغْتُمْ ذُرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَدَهْدِهُوهُ مِنْ فَوْقِهِ فَذَهَبُوا بِهِ فَلَمَّا عَلَوْا بِهِ الْجَبَلَ قَالَ اللهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ فَرَجَفَ الْجَبَلُ فَتَدَهْدَهُوا أَجْمَعُونَ وَجَاءَ الْغُلَامُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ مَا فَعَلَ أَصْحَابُكَ؟ قَالَ كَفَانِيهِمُ اللهُ ﷻ فَبَعَثَ مَعَهُ نَفَرًا فِي قُرْقُورَةٍ وَقَالَ إِذَا لَجَجْتُمْ مَعَهُ فِي الْبَحْرِ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإِلَّا فَغَرِّقُوهُ قَالَ أَبُو عَبْدِ الرَّحْمَنِ بَعْضُ حُرُوفِ غَرِّقُوهُ سَقَطَ مِنْ كِتَابِهِ فَلَجَّجُوا بِهِ فِي الْبَحْرِ فَقَالَ الْغُلَامُ اللهُمَّ اكْفِنِيهِمْ بِمَا شِئْتَ فَغَرِقُوا أَجْمَعُونَ وَجَاءَ الْغُلَامُ حَتَّى دَخَلَ عَلَى الْمَلِكِ فَقَالَ مَا فَعَلَ أَصْحَابُكَ؟ قَالَ كَفَانِيهِمُ اللهُ جَلَّ وَعَزَّ ثُمَّ قَالَ لِلْمَلِكِ إِنَّكَ لَسْتَ بِقَاتِلِي حَتَّى تَفْعَلَ مَا آمُرُكَ فَإِنْ أَنْتَ فَعَلْتَ مَا آمُرُكَ بِهِ قَتَلْتَنِي قَالَ وَمَا هُوَ؟ قَالَ تَجْمَعُ النَّاسَ فِي صَعِيدٍ ثُمَّ تَصْلُبُنِي عَلَى جِذْعٍ فَتَأْخُذُ سَهْمًا مِنْ كِنَانَتِي ثُمَّ تَقُولُ بِاسْمِ رَبِّ الْغُلَامِ فَإِنَّكَ إِنْ فَعَلْتَ ذَلِكَ قَتَلْتَنِي فَفَعَلَ فَوَضَعَ السَّهْمَ فِي كَبِدِ قَوْسِهِ ثُمَّ رَمَى وَقَالَ بِاسْمِ رَبِّ الْغُلَامِ فَوَقَعَ السَّهْمُ فِي صُدْغِهِ فَوَضَعَ الْغُلَامُ يَدَهُ عَلَى مَوْضِعِ السَّهْمِ وَمَاتَ رَحِمَهُ اللهُ فَقَالَ النَّاسُ آمَنَّا بِرَبِّ الْغُلَامِ فَقِيلَ لِلْمَلِكِ أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ فَقَدْ وَاللهِ نَزَلَ بِكَ قَدْ آمَنَ النَّاسُ كُلُّهُمْ فَأَمَرَ بِأَفْوَاهِ السِّكَكِ فَخُدَّتْ فِيهَا الْأَخَادِيدُ وَأُضْرِمَتْ فِيهَا النِّيرَانُ وَقَالَ مَنْ يَرْجِعُ عَنْ دِينِهِ فَدَعُوهُ وَإِلَّا فَأَقْحِمُوهُ فِيهَا وَكَانُوا يَتَنَازَعُونَ وَيَتَدَافَعُونَ فَجَاءَتِ امْرَأَةٌ بِابْنٍ لَهَا تُرْضِعُهُ فَكَأَنَّهَا تَقَاعَسَتْ أَنْ تَقَعَ فِي النِّيرَانِ فَقَالَ الصَّبِيُّ اصْبِرِي فَإِنَّكَ عَلَى الْحَقِّ  

While I was at home, the sun rose high and it got hot. Suddenly the messenger of ʿUmar bin Al- Khattab came to me and said, "The chief of the believers has sent for you." So, I went along with him till I entered the place where ʿUmar was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he was leaning over a leather pillow. I greeted him and sat down. He said, "O Mali! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them." I said, "O chief of the believers! I wish that you order someone else to do it." He said, "O man! Take it." While I was sitting there with him, his doorman Yarfa' came saying, "ʿUthman, ʿAbdur-Rahman bin ʿAuf, Az-Zubair and Saʿd bin Abi Waqqas are asking your permission (to see you); may I admit them?" ʿUmar said, "Yes", So they were admitted and they came in, greeted him, and sat down. After a while Yarfa' came again and said, "May I admit ʿAli and ʿAbbas?" ʿUmar said, "yes." So, they were admitted and they came in and greeted (him) and sat down. Then ʿAbbas said, "O chief of the believers! Judge between me and this (i.e. ʿAli)." They had a dispute regarding the property of Bani An-Nadir which Allah had given to His Apostle as Fai. The group (i.e. ʿUthman and his companions) said, "O chief of the believers! Judge between them and relieve both of them front each other." ʿUmar said, "Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Messenger of Allah ﷺ said, 'Our (i.e. prophets') property will not be inherited, and whatever we leave, is Sadaqa (to be used for charity),' and Messenger of Allah ﷺ meant himself (by saying "we'')?" The group said, "He said so." ʿUmar then turned to ʿAli and ʿAbbas and said, "I beseech you by Allah, do you know that Messenger of Allah ﷺ said so?" They replied, " He said so." ʿUmar then said, "So, I will talk to you about this matter. Allah bestowed on His Apostle with a special favor of something of this Fai (booty) which he gave to nobody else." ʿUmar then recited the Holy Verses: "What Allah bestowed as (Fai) Booty on his Apostle (Muhammad) from them --- for this you made no expedition with either cavalry or camelry: But Allah gives power to His Apostles over whomever He will 'And Allah is able to do all things." 9:6) ʿUmar added "So this property was especially given to Messenger of Allah ﷺ, but, by Allah, neither did he take possession of it and leave your, nor did he favor himself with it to your exclusion, but he gave it to all of you and distributed it amongst you till this property remained out of it. Messenger of Allah ﷺ used to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent on Allah 's Cause. Allah 's Apostle kept on doing this during all his lifetime. I ask you by Allah do you know this?" They replies in the affirmative. ʿUmar then said to ʿAli and ʿAbbas. "I ask you by Allah, do you know this?" ʿUmar added, "When Allah had taken His Prophet unto Him, 'Abu Bakr said, 'I am the successor of Messenger of Allah ﷺ so, Abu Bakr took over that property and managed it in the same way as Messenger of Allah ﷺ used to do, and Allah knows that he was true, pious and rightlyguided, and he was a follower of what was right. Then Allah took Abu Bakr unto Him and I became Abu Bakr's successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Messenger of Allah ﷺ used to do and as Abu Bakr used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e. 'Ah and ʿAbbas) came to talk to me, bearing the same claim and presenting the same case; you, ʿAbbas, came to me asking for your share from your nephew's property, and this man, i.e. ʿAli, came to me asking for his wife's share from her father's property. I told you both that Messenger of Allah ﷺ said, 'Our (prophets') properties are not to be inherited, but what we leave is Sadaqa (to be used for charity).' When I thought it right that I should hand over this property to you, I said to you, 'I am ready to hand over this property to you if you wish, on the condition that you would take Allah's Pledge and Convention that you would manage it in the same way as Messenger of Allah ﷺ used to, and as Abu Bakr used to do, and as I have done since I was in charge of it.' So, both of you said (to me), 'Hand it over to us,' and on that condition I handed it over to you. So, I ask you by Allah, did I hand it over to them on this condition?" The group aid, "Yes." Then ʿUmar faced ʿAli and ʿAbbas saying, "I ask you by Allah, did I hand it over to you on this condition?" They said, "Yes. " He said, " Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given). And if you are unable to manage it, then return it to me, and I will do the job on your behalf." (Using translation from Bukhārī 3094)   

قَدْ قَدِمَ مِنْ قَوْمِكَ أَهْلُ أَبْيَاتٍ حَضَرُوا الْمَدِينَةَ قَدْ أَمَرْتُ لَهُمْ بِرَضْخٍ فَاقْبِضْهُ فَاقْسِمْهُ بَيْنَهُمْ فَقُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَمَرْتَ بِذَلِكَ غَيْرِي فَقَالَ اقْبِضْهُ أَيُّهَا الْمَرْءُ فَبَيْنَا أَنَا عِنْدَهُ إِذْ جَاءَ حَاجِبُهُ يَرْفَأُ فَقَالَ هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ يَسْتَأْذِنُونَ؟ قَالَ نَعَمْ فَأَدْخِلْهُمْ فَلَبِثَ قَلِيلًا ثُمَّ جَاءَهُ فَقَالَ هَلْ لَكَ فِي عَلِيٍّ وَالْعَبَّاسِ يَسْتَأْذِنَانِ؟ قَالَ نَعَمْ فَأَذِنَ لَهُمَا فَلَمَّا دَخَلَا قَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا لِعَلِيٍّ وَهُمَا يَخْتَصِمَانِ فِي انْصِرَافِ الَّذِي أَفَاءَ اللهُ عَلَى رَسُولِهِ مِنْ أَمْوَالِ بَنِي النَّضِيرِ فَقَالَ الرَّهْطُ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنَهُمَا وَأَرِحْ أَحَدَهُمَا مِنَ الْآخَرِ فَقَالَ عُمَرُ ؓ اتَّئِدُوا أُنَاشِدُكُمْ بِاللهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالْأَرْضُ هَلْ تَعْلَمُونَ أَنَّ النَّبِيَّ ﷺ قَالَ لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ يُرِيدُ نَفْسَهُ؟ قَالُوا قَدْ قَالَ ذَلِكَ فَأَقْبَلَ عُمَرُ عَلَى عَلِيٍّ وَعَبَّاسٍ ؓ فَقَالَ أَنْشُدُكُمَا بِاللهِ أَتَعْلَمَانِ أَنَّ النَّبِيَّ ﷺ قَالَ ذَلِكَ؟ قَالَا نَعَمْ قَالَ فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الْأَمْرِ إِنَّ اللهَ كَانَ خَصَّ رَسُولَ اللهِ ﷺ مِنْ هَذَا الْفَيْءِ بِشَيْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ فَقَالَ اللهُ {مَا أَفَاءَ اللهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ وَلَا رِكَابٍ وَلَكِنَّ اللهَ يُسَلِّطُ رُسُلَهُ عَلَى مَنْ يَشَاءُ وَاللهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ} [الحشر 6] وَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللهِ ﷺ فَوَاللهِ مَا احْتَازَهَا دُونَكُمْ وَلَا اسْتَأْثَرَهَا عَلَيْكُمْ لَقَدْ أَعْطَاكُمُوهَا وَبَثَّهَا فِيكُمْ حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ فَكَانَ رَسُولُ اللهِ ﷺ يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ ثُمَّ يَأْخُذُ مَا بَقِيَ فَيَجْعَلُهُ مَجْعَلِ مَالِ اللهِ فَعَمِلَ بِذَلِكَ رَسُولُ اللهِ ﷺ حَيَاتَهُ ثُمَّ تُوُفِّيَ رَسُولُ اللهِ ﷺ فَقَالَ أَبُو بَكْرٍ فَأَنَا وَلِيُّ رَسُولِ اللهِ ﷺ فَقَبَضَهُ أَبُو بَكْرٍ فَعَمِلَ فِيهِ بِمَا عَمِلَ فِيهِ رَسُولُ اللهِ ﷺ وَأَنْتُمْ حِينَئِذٍ وَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ ؓ تَذْكُرَانِ أَنَّ أَبَا بَكْرٍ ؓ فِيهِ كَمَا تَقُولَانِ وَاللهُ يَعْلَمُ إِنَّهُ فِيهِ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تَوَفَّى اللهُ أَبَا بَكْرٍ ؓ فَقُلْتُ أَنَا وَلِيُّ رَسُولِ اللهِ ﷺ وَأَبِي بَكْرٍ ؓ فَقَبَضْتُهُ سَنَتَيْنِ مِنْ إِمَارَتِي أَعْمَلُ فِيهِ بِمِثْلِ مَا عَمِلَ فِيهِ رَسُولُ اللهِ ﷺ وَبِمَا عَمِلَ فِيهِ أَبُو بَكْرٍ ؓ وَأَنْتُمْ حِينَئِذٍ وَأَقْبَلَ عَلَى عَلِيٍّ وَالْعَبَّاسِ ؓ تَذْكُرَانِ أَنِّي فِيهِ كَمَا تَقُولَانِ وَاللهُ يَعْلَمُ أَنِّي فِيهِ لَصَادِقٌ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ جِئْتُمَانِي كِلَاكُمَا وَكَلِمَتُكُمَا وَاحِدَةٌ وَأَمْرُكُمَا جَمِيعٌ فَجِئْتَنِي يَعْنِي عَبَّاسًا فَقُلْتُ لَكُمَا إِنَّ رَسُولَ اللهِ ﷺ قَالَ لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ فَلَمَّا بَدَا لِي أَنْ أَدْفَعَهُ إِلَيْكُمَا قُلْتُ إِنْ شِئْتُمَا دَفَعْتُهُ إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدًا لِلَّهِ وَمِيثَاقَهُ لَتَعْمَلَانِ فِيهِ بِمَا عَمِلَ بِهِ فِيهِ رَسُولُ اللهِ ﷺ وَأَبُو بَكْرٍ ؓ وَبِمَا عَمِلْتُ بِهِ فِيهِ مُنْذُ وَلِيتُهُ وَإِلَّا فَلَا تُكَلِّمَانِ فَقُلْتُمَا ادْفَعْهُ إِلَيْنَا بِذَلِكَ فَدَفَعْتُهُ إِلَيْكُمَا بِذَلِكَ أَفَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ؟ فَوَاللهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالْأَرْضُ لَا أَقْضِي فِيهِ بِقَضَاءٍ غَيْرِ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ فَإِنْ عَجَزْتُمَا عَنْهُ فَادْفَعَاهُ إِلِيَّ؛ فَأَنَا أَكْفِيكُمَا قَالَ فَحَدَّثْتُ هَذَا الْحَدِيثَ عُرْوَةَ بْنَ الزُّبَيْرِ فَقَالَ صَدَقَ مَالِكُ بْنُ أَوْسٍ أَنَا سَمِعْتُ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ تَقُولُ أَرْسَلَ أَزْوَاجُ رَسُولِ اللهِ ﷺ عُثْمَانَ إِلَى أَبِي بَكْرٍ يَسْأَلْنَهُ ثُمُنَهُنَّ مِمَّا أَفَاءَ اللهُ عَلَى رَسُولِهِ ﷺ فَقُلْتُ أَنَا أَرُدُّهُنَّ عَنْ ذَلِكَ فَقُلْتُ لَهُنَّ أَلَا تَتَّقِينَ اللهَ أَلَمْ تَعْلَمْنَ أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَقُولُ لَا نُورَثُ يُرِيدُ بِذَلِكَ نَفْسَهُ مَا تَرَكْنَا صَدَقَةٌ إِنَّمَا يَأْكُلُ آلُ مُحَمَّدٍ مِنْ هَذَا الْمَالِ ؟ فَانْتَهَتْ أَزْوَاجُ رَسُولِ اللهِ ﷺ إِلَى مَا اخْتَرْتُهُنَّ وَكَانَ أَبُو هُرَيْرَةَ يَقُولُ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ وَالَّذِي نَفْسِي بِيَدِهِ لَا يَقْتَسِمُ وَرَثَتِي شَيْئًا مَا تَرَكْنَا صَدَقَةٌ فَكَانَتْ هَذِهِ الصَّدَقَةُ بِيَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ وَطَالَتْ فِيهِ خُصُومَتُهُمَا فَأَبَى عُمَرُ ؓ أَنْ يَقْسِمَهَا بَيْنَهُمَا حَتَّى أَعْرَضَ عَنْهَا عَبَّاسٌ ثُمَّ كَانَتْ بَعْدَ عَلِيٍّ ؓ بِيَدِ حَسَنِ بْنِ عَلِيٍّ ثُمَّ بِيَدِ حُسَيْنِ بْنِ عَلِيٍّ ثُمَّ بِيَدِ عَلِيِّ بْنِ حُسَيْنٍ وَحَسَنِ بْنِ حَسَنٍ كِلَاهُمَا كَانَا يَتَدَاوَلَانِهَا ثُمَّ بِيَدِ زَيْدِ بْنِ حَسَنٍ وَهِيَ صَدَقَةُ رَسُولِ اللهِ ﷺ حَقًّا  

ثُمَّ إِنَّ بَنِي نُفَاثَةَ مِنْ بَنِي الدِّيلِ أَغَارُوا عَلَى بَنِي كَعْبٍ وَهُمْ فِي الْمُدَّةِ الَّتِي بَيْنَ رَسُولِ اللهِ ﷺ وَبَيْنَ قُرَيْشٍ وَكَانَ بَنُو كَعْبٍ فِي صُلْحِ رَسُولِ اللهِ ﷺ وَكَانَ بَنُو نُفَاثَةَ فِي صُلْحِ قُرَيْشٍ فَأَعَانَتْ بَنُو بَكْرٍ بَنِي نُفَاثَةَ وَأَعَانَتْهُمْ قُرَيْشٌ بِالسِّلَاحِ وَالرَّقِيقِ فَذَكَرَ الْقِصَّةَ قَالَ فَخَرَجَ رَكْبٌ مِنْ بَنِي كَعْبٍ حَتَّى أَتَوْا رَسُولَ اللهِ ﷺ فَذَكَرُوا لَهُ الَّذِي أَصَابَهُمْ وَمَا كَانَ مِنْ قُرَيْشٍ عَلَيْهِمْ فِي ذَلِكَ ثُمَّ ذَكَرَ قِصَّةَ خُرُوجِ رَسُولِ اللهِ ﷺ إِلَى مَكَّةَ وَقِصَّةَ الْعَبَّاسِ وَأَبِي سُفْيَانَ حِينَ أَتَى بِهِ رَسُولَ اللهِ ﷺ بِمَرِّ الظَّهْرَانِ وَمَعَهُ حَكِيمُ بْنُ حِزَامٍ وَبُدَيْلُ بْنُ وَرْقَاءَ قَالَ فَقَالَ أَبُو سُفْيَانَ وَحَكِيمٌ يَا رَسُولَ اللهِ ادْعُ النَّاسَ إِلَى الْأَمَانِ أَرَأَيْتَ إِنِ اعْتَزَلَتْ قُرَيْشٌ فَكَفَّتْ أَيْدِيَهُمْ آمِنُونَ هُمْ؟ قَالَ رَسُولُ اللهِ ﷺ نَعَمْ مَنْ كَفَّ يَدَهُ وَأَغْلَقَ دَارَهُ فَهُوَ آمِنٌ قَالُوا فَابْعَثْنَا نُؤَذِّنْ بِذَلِكَ فِيهِمْ قَالَ انْطَلِقُوا فَمَنْ دَخَلَ دَارَكَ يَا أَبَا سُفْيَانَ وَدَارَكَ يَا حَكِيمُ وَكَفَّ يَدَهُ فَهُوَ آمِنٌ وَدَارُ أَبِي سُفْيَانَ بِأَعْلَى مَكَّةَ وَدَارُ حَكِيمٍ بِأَسْفَلِ مَكَّةَ فَلَمَّا تَوَجَّهَا ذَاهِبَيْنِ قَالَ الْعَبَّاسُ يَا رَسُولَ اللهِ إِنِّي لَا آمَنُ أَبَا سُفْيَانَ أَنْ يَرْجِعَ عَنْ إِسْلَامِهِ قَالَ رُدَّهُ حَتَّى يَقِفَ وَيَرَى جُنُودَ اللهِ مَعَكَ فَأَدْرَكَهُ عَبَّاسٌ فَحَبَسَهُ فَقَالَ أَبُو سُفْيَانَ أَغَدْرًا يَا بَنِي هَاشِمٍ؟ فَقَالَ الْعَبَّاسُ سَتَعْلَمُ أَنَّا لَسْنَا بِغُدُرٍ وَلَكِنْ لِي إِلَيْكَ حَاجَةٌ فَأَصْبِحْ حَتَّى تَنْظُرَ جُنُودَ اللهِ ثُمَّ ذَكَرَ قِصَّةَ إِيقَافِ أَبِي سُفْيَانَ حَتَّى مَرَّتْ بِهِ الْجُنُودُ قَالَ وَبَعَثَ رَسُولُ اللهِ ﷺ الزُّبَيْرَ بْنَ الْعَوَّامِ ؓ عَلَى الْمُهَاجِرِينَ وَخَيْلِهِمْ وَأَمَرَهُ أَنْ يَدْخُلَ مِنْ كَدَاءَ مِنْ أَعْلَى مَكَّةَ وَأَعْطَاهُ رَايَتَهُ وَأَمَرَهُ أَنْ يَغْرِزَهَا بِالْحَجُونِ وَلَا يَبْرَحَ حَيْثُ أَمَرَهُ يَغْرِزُهَا حَتَّى يَأْتِيَهُ وَبَعَثَ خَالِدَ بْنَ الْوَلِيدِ فِيمَنْ كَانَ أَسْلَمَ مِنْ قُضَاعَةَ وَبَنِي سُلَيْمٍ وَنَاسًا أَسْلَمُوا قَبْلَ ذَلِكَ وَأَمَرَهُ أَنْ يَدْخُلَ مِنْ أَسْفَلِ مَكَّةَ وَأَمَرَهُ أَنْ يَغْرِزَ رَايَتَهُ عِنْدَ أَدْنَى الْبُيُوتِ بِأَسْفَلِ مَكَّةَ وَبِأَسْفَلِ مَكَّةَ بَنُو بَكْرٍ وَبَنُو الْحَارِثِ بْنِ عَبْدِ مَنَاةٍ وَهُذَيْلٌ وَمَنْ كَانَ مَعَهُمْ مِنَ الْأَحَابِيشِ قَدِ اسْتَنْصَرَتْ بِهِمْ قُرَيْشٌ فَأَمَرَهُمْ أَنْ يَكُونُوا بِأَسْفَلِ مَكَّةَ وَبَعَثَ رَسُولُ اللهِ ﷺ سَعْدَ بْنَ عُبَادَةَ فِي كَتِيبَةٍ مِنَ الْأَنْصَارِ فِي مُقَدِّمَةِ رَسُولِ اللهِ ﷺ وَأَمَرَهُمْ رَسُولُ اللهِ ﷺ أَنْ يَكُفُّوا أَيْدِيَهُمْ فَلَا يُقَاتِلُوا أَحَدًا إِلَّا مَنْ قَاتَلَهُمْ وَأَمَرَ بِقَتْلِ أَرْبَعَةِ نَفَرٍ مِنْهُمْ عَبْدِ اللهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ وَالْحَارِثِ بْنِ نُقَيْذٍ وَابْنِ خَطَلٍ وَمَقِيسِ بْنِ صُبَابَةَ وَأَمَرَ بِقَتْلِ قَيْنَتَيْنِ لِابْنِ خَطَلٍ كَانَتَا تُغَنِّيَانِ بِهِجَاءِ رَسُولِ اللهِ ﷺ فَمَرَّتِ الْكَتَائِبُ تَتْلُو بَعْضُهَا بَعْضًا عَلَى أَبِي سُفْيَانَ وَحَكِيمٍ وَبُدَيْلٍ لَا يَمُرُّ عَلَيْهِمْ كَتِيبَةٌ إِلَّا سَأَلُوا عَنْهَا حَتَّى مَرَّتْ عَلَيْهِمْ كَتِيبَةُ الْأَنْصَارِ فِيهَا سَعْدُ بْنُ عُبَادَةَ فَنَادَى سَعْدٌ أَبَا سُفْيَانَ الْيَوْمَ يَوْمُ الْمَلْحَمَةِ الْيَوْمَ تُسْتَحَلُّ الْحُرْمَةُ فَلَمَّا مَرَّ رَسُولُ اللهِ ﷺ بِأَبِي سُفْيَانَ فِي الْمُهَاجِرِينَ قَالَ يَا رَسُولَ اللهِ أَمَرْتَ بِقَوْمِكَ أَنْ يُقَتَّلُوا فَإِنَّ سَعْدَ بْنَ عُبَادَةَ وَمَنْ مَعَهُ حِينَ مَرُّوا بِي نَادَانِي سَعْدٌ فَقَالَ الْيَوْمَ يَوْمُ الْمَلْحَمَةِ الْيَوْمَ تُسْتَحَلُّ الْحُرْمَةُ وَإِنِّي أُنَاشِدُكَ اللهَ فِي قَوْمِكَ فَأَرْسَلَ رَسُولُ اللهِ ﷺ إِلَى سَعْدِ بْنِ عُبَادَةَ فَعَزَلَهُ وَجَعَلَ الزُّبَيْرَ بْنَ الْعَوَّامِ مَكَانَهُ عَلَى الْأَنْصَارِ مَعَ الْمُهَاجِرِينَ فَسَارَ الزُّبَيْرُ بِالنَّاسِ حَتَّى وَقَفَ بِالْحَجُونِ وَغَرَزَ بِهَا رَايَةَ رَسُولِ اللهِ ﷺ وَانْدَفَعَ خَالِدُ بْنُ الْوَلِيدِ حَتَّى دَخَلَ مِنْ أَسْفَلِ مَكَّةَ فَلَقِيَهُ بَنُو بَكْرٍ فَقَاتَلُوهُ فَهُزِمُوا وَقُتِلَ مِنْ بَنِي بَكْرٍ قَرِيبٌ مِنْ عِشْرِينَ رَجُلًا وَمِنْ هُذَيْلٍ ثَلَاثَةٌ أَوْ أَرْبَعَةٌ وَانْهَزَمُوا وَقُتِلُوا بِالْحَزْوَرَةِ حَتَّى بَلَغَ قَتْلُهُمْ بَابَ الْمَسْجِدِ وَفَرَّ فَضَضُهُمْ حَتَّى دَخَلُوا الدُّورَ وَارْتَقَتْ طَائِفَةٌ مِنْهُمْ عَلَى الْجِبَالِ وَاتَّبَعَهُمُ الْمُسْلِمُونَ بِالسُّيُوفِ وَدَخَلَ رَسُولُ اللهِ ﷺ فِي الْمُهَاجِرِينَ الْأَوَّلِينَ فِي أُخْرَيَاتِ النَّاسِ وَصَاحَ أَبُو سُفْيَانَ حِينَ دَخَلَ مَكَّةَ مَنْ أَغْلَقَ دَارَهُ وَكَفَّ يَدَهُ فَهُوَ آمِنٌ فَقَالَتْ لَهُ هِنْدُ بِنْتُ عُتْبَةَ وَهِيَ امْرَأَتَهُ قَبَّحَكَ اللهُ مِنْ طَلِيعَةِ قَوْمٍ وَقَبَّحَ عَشِيرَتَكَ مَعَكَ وَأَخَذَتْ بِلِحْيَةِ أَبِي سُفْيَانَ وَنَادَتْ يَا آلَ غَالِبٍ اقْتُلُوا الشَّيْخَ الْأَحْمَقَ هَلَّا قَاتَلْتُمْ وَدَفَعْتُمْ عَنْ أَنْفُسِكُمْ وَبِلَادِكُمْ؟ فَقَالَ لَهَا أَبُو سُفْيَانُ وَيْحَكِ اسْكُتِي وَادْخُلِي بَيْتَكِ فَإِنَّهُ جَاءَنَا بِالْحَقِّ وَلَمَّا عَلَا رَسُولُ اللهِ ﷺ ثَنِيَّةَ كَدَاءَ نَظَرَ إِلَى الْبَارِقَةِ عَلَى الْجَبَلِ مَعَ فَضَضِ الْمُشْرِكِينَ فَقَالَ مَا هَذَا وَقَدْ نَهَيْتُ عَنِ الْقِتَالِ ؟ فَقَالَ الْمُهَاجِرُونَ نَظُنُّ أَنَّ خَالِدًا قُوتِلَ وَبُدِئَ بِالْقِتَالِ فَلَمْ يَكُنْ لَهُ بُدٌّ مِنْ أَنْ يُقَاتِلَ مَنْ قَاتَلَهُ وَمَا كَانَ يَا رَسُولَ اللهِ لِيَعْصِيَكَ وَلَا لِيُخَالِفَ أَمْرَكَ فَهَبَطَ رَسُولُ اللهِ ﷺ مِنَ الثَّنِيَّةِ فَأَجَازَ عَلَى الْحَجُونِ وَانْدَفَعَ الزُّبَيْرُ بْنُ الْعَوَّامِ حَتَّى وَقَفَ بِبَابِ الْكَعْبَةِ وَذَكَرَ الْقِصَّةَ قَالَ فِيهَا وَقَالَ رَسُولُ اللهِ ﷺ لِخَالِدِ بْنِ الْوَلِيدِ لِمَ قَاتَلْتَ وَقَدْ نَهَيْتُكَ عَنِ الْقِتَالِ؟ فَقَالَ هُمْ بَدَؤُونَا بِالْقِتَالِ وَوَضَعُوا فِينَا السِّلَاحَ وَأَشْعَرُونَا بِالنَّبْلِ وَقَدْ كَفَفْتُ يَدِي مَا اسْتَطَعْتُ فَقَالَ رَسُولُ اللهِ ﷺ قَضَاءُ اللهِ ﷻ خَيْرٌ  

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)   

عَائِشَةَ ؓ فَبَيْنَا نَحْنُ جُلُوسٌ عِنْدَهَا مَرْجِعَهُا مِنَ الْعِرَاقِ لَيَالِيَ قُوتِلَ عَلِيٌّ ؓ إِذْ قَالَتْ لِي يَا عَبْدَ اللهِ بْنَ شَدَّادٍ هَلْ أَنْتَ صَادِقِي عَمَّا أَسْأَلُكَ عَنْهُ؟ حَدِّثْنِي عَنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ قَتَلَهُمْ عَلِيٌّ قُلْتُ وَمَا لِي لَا أَصْدُقُكِ؟ قَالَتْ فَحَدِّثْنِي عَنْ قِصَّتِهِمْ قُلْتُ إِنَّ عَلِيًّا لَمَّا أَنْ 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 اللهُ وَأَسْمَاكَ بِهِ ثُمَّ انْطَلَقْتَ فَحَكَمْتَ فِي دِينِ اللهِ وَلَا حُكْمَ إِلَّا لِلَّهِ فَلَمَّا أَنْ بَلَغَ عَلِيًّا مَا عَتَبُوا عَلَيْهِ وَفَارَقُوهُ أَمَرَ فَأَذَّنَ مُؤَذِّنٌ لَا يَدْخُلَنَّ عَلَى أَمِيرِ الْمُؤْمِنِينَ إِلَّا رَجُلٌ قَدْ حَمَلَ الْقُرْآنَ فَلَمَّا أَنِ امْتَلَأَ مِنْ قُرَّاءِ النَّاسِ الدَّارُ دَعَا بِمُصْحَفٍ عَظِيمٍ فَوَضَعَهُ عَلِيٌّ ؓ 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 رَوَيْنَا مِنْهُ فَمَاذَا تُرِيدُ؟ قَالَ أَصْحَابُكُمْ الَّذِينَ خَرَجُوا بَيْنِي وَبَيْنَهُمْ كِتَابُ اللهِ تَعَالَى يَقُولُ اللهُ ﷻ فِي امْرَأَةٍ وَرَجُلٍ {وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ} [النساء 35] فَأُمَّةُ مُحَمَّدٍ ﷺ أَعْظَمُ حُرْمَةً مِنَ امْرَأَةٍ وَرَجُلٍ وَنَقَمُوا عَلَيَّ أَنِّي كَاتَبْتُ مُعَاوِيَةَ وَكَتَبْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ وَقَدْ جَاءَ 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 قُلْتُ فَكَيْفَ أَكْتُبُ؟ قَالَ اكْتُبْ بِاسْمِكَ اللهُمَّ فَقَالَ رَسُولُ اللهِ ﷺ اكْتُبْهُ ثُمَّ قَالَ اكْتُبْ مِنْ مُحَمَّدٍ رَسُولِ اللهِ فَقَالَ لَوْ نَعْلَمُ أَنَّكَ رَسُولُ اللهِ لَمْ نُخَالِفُكَ فَكَتَبَ هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ قُرَيْشًا يَقُولُ اللهُ فِي كِتَابِهِ {لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللهَ وَالْيَوْمَ الْآخَرَ} [الأحزاب 21] فَبَعَثَ إِلَيْهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ عَبْدَ اللهِ بْنَ عَبَّاسٍ فَخَرَجْتُ مَعَهُ حَتَّى إِذَا تَوَسَّطْنَا عَسْكَرَهُمْ قَامَ ابْنُ الْكَوَّاءِ فَخَطَبَ النَّاسَ فَقَالَ يَا حَمَلَةَ الْقُرْآنِ إِنَّ هَذَا عَبْدَ اللهِ بْنَ عَبَّاسٍ فَمَنْ لَمْ يَكُنْ يَعْرِفُهُ فَأَنَا أَعْرِفُهُ مِنْ كِتَابِ اللهِ هَذَا مَنْ نَزَلَ فِيهِ وَفِي قَوْمِهِ {بَلْ هُمْ قَوْمٌ خَصِمُونَ} [الزخرف 58] فَرُدُّوهُ إِلَى صَاحِبِهِ وَلَا تُوَاضِعُوهُ كِتَابَ اللهِ ﷻ قَالَ فَقَامَ خُطَبَاؤُهُمْ فَقَالُوا وَاللهِ لَنُوَاضِعَنَّهُ كِتَابَ اللهِ فَإِذَا جَاءَنَا بِحَقٍّ نَعْرِفُهُ اتَّبَعْنَاهُ وَلَئِنْ جَاءَنَا بِالْبَاطِلِ لَنُبَكِّتَنَّهُ بِبَاطِلِهِ وَلَنَرُدَّنَّهُ إِلَى صَاحِبِهِ فَوَاضَعُوهُ عَلَى كِتَابِ اللهِ ثَلَاثَةَ أَيَّامٍ فَرَجَعَ مِنْهُمْ أَرْبَعَةُ آلَافٍ كُلُّهُمْ تَائِبٌ فَأَقْبَلَ بِهِمُ ابْنُ الْكَوَّاءِ حَتَّى أَدْخَلَهُمْ عَلَى عَلِيٍّ ؓ فَبَعَثَ عَلِيٌّ إِلَى بَقِيَّتِهِمْ فَقَالَ قَدْ كَانَ مِنْ أَمْرِنَا وَأَمْرِ النَّاسِ مَا قَدْ رَأَيْتُمْ قِفُوا حَيْثُ شِئْتُمْ حَتَّى تَجْتَمِعَ أُمَّةُ مُحَمَّدٍ ﷺ وَتَنَزَّلُوا فِيهَا حَيْثُ شِئْتُمْ بَيْنَنَا وَبَيْنَكُمْ أَنْ نَقِيَكُمْ رِمَاحَنَا مَا لَمْ تَقْطَعُوا سَبِيلًا وَتَطْلُبُوا دَمًا فَإِنَّكُمْ إِنْ فَعَلْتُمْ ذَلِكَ فَقَدْ نَبَذْنَا إِلَيْكُمُ الْحَرْبَ عَلَى سَوَاءٍ إِنَّ اللهَ لَا يُحِبُّ الْخَائِنِينَ فَقَالَتْ عَائِشَةُ ؓ يَا ابْنَ شَدَّادٍ فَقَدْ قَتَلَهُمْ؟ فَقَالَ وَاللهِ مَا بَعَثَ إِلَيْهِمْ حَتَّى قَطَعُوا السَّبِيلَ وَسَفَكُوا الدِّمَاءَ وَقَتَلُوا ابْنَ خَبَّابٍ وَاسْتَحَلُّوا أَهْلَ الذِّمَّةِ فَقَالَتْ آللَّهِ؟ قُلْتُ آللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدْ كَانَ قَالَتْ فَمَا شَيْءٌ بَلَغَنِي عَنْ أَهْلِ الْعِرَاقِ يَتَحَدَّثُونَ بِهِ يَقُولُونَ ذُو الثَّدْيِ ذُو الثَّدْيِ قُلْتُ قَدْ رَأَيْتُمُوهُ وَقَفْتُ عَلَيْهِ مَعَ عَلِيٍّ ؓ فِي الْقَتْلَى فَدَعَا النَّاسَ فَقَالَ هَلْ تَعْرِفُونَ هَذَا؟ فَمَا أَكْثَرُ مَنْ جَاءَ يَقُولُ قَدْ رَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي وَرَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي فَلَمْ يَأْتُوا بِثَبْتٍ يُعْرَفُ إِلَّا ذَلِكَ قَالَتْ فَمَا قَوْلُ عَلِيٍّ حِينَ قَامَ عَلَيْهِ كَمَا يَزْعُمُ أَهْلُ الْعِرَاقِ؟ قُلْتُ سَمِعْتُهُ يَقُولُ صَدَقَ اللهُ وَرَسُولُهُ قَالَتْ فَهَلْ سَمِعْتَ أَنْتَ مِنْهُ قَالَ غَيْرَ ذَلِكَ؟ قُلْتُ اللهُمَّ لَا قَالَتْ أَجَلْ صَدَقَ اللهُ وَرَسُولُهُ يَرْحَمُ اللهُ عَلِيًّا إِنَّهُ مِنْ كَلَامِهِ كَانَ لَا يَرَى شَيْئًا يُعْجِبُهُ إِلَّا قَالَ صَدَقَ اللهُ وَرَسُولُهُ  

Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Messenger of Allah ﷺ had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (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?" Abu Sufyan replied, "I am the nearest relative to him (amongst the group)." Heraclius said, "Bring him (Abu Sufyan) 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) 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. The first question he asked me about him was: 'What is his family status amongst you?' I replied, 'He belongs to a good (noble) family amongst us.' Heraclius further asked, 'Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?' I replied, 'No.' He said, 'Was anybody amongst his ancestors a king?' I replied, 'No.' Heraclius asked, 'Do the nobles or the poor follow him?' I replied, 'It is the poor who follow him.' He said, 'Are his followers increasing decreasing (day by day)?' I replied, 'They are increasing.' He then asked, 'Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?' I replied, 'No.' Heraclius said, 'Have you ever accused him of telling lies before his claim (to be a Prophet)?' I replied, 'No. ' 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 opportunity to say anything against him except that. Heraclius asked, 'Have you ever had a war with him?' I replied, 'Yes.' Then he said, 'What was the outcome of the battles?' I replied, 'Sometimes he was victorious and sometimes we.' 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, 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. 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. 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. 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. 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 Apostle have been followed by this very class of people. 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. 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. I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. 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 any thing 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 Dihya 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 Muhammad the slave 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).' (3:64). Abu Sufyan 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-Abi-Kabsha) (the Prophet ﷺ Muhammad) has become so prominent that even the King of Bani Al-Asfar (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 An-Natur was the Governor of llya' (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning with 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 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 Ghassan to convey the news of 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 Ghassan 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 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 Syrian and stayed there till he received the reply of 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 at 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 right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).' (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 the hope of their embracing Islam, he ordered that they should be brought back in audience. (When they returned) he said, 'What 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 (in connection with his faith). (Using translation from Bukhārī 7)   

رَسُولَ اللهِ ﷺ كَتَبَ إِلَى قَيْصَرَ يَدْعُوهُ إِلَى الْإِسْلَامِ وَبَعَثَ بِكِتَابِهِ إِلَيْهِ 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 عَنْهُ جُنُودَ فَارِسَ مَشَى مِنْ حِمْصَ إِلَى إِيلِيَاءَ شُكْرًا لَمَّا أَبْلَاهُ اللهُ فَلَمَّا أَنْ جَاءَ قَيْصَرَ كِتَابُ رَسُولِ اللهِ ﷺ قَالَ حِينَ قَرَأَهُ الْتَمِسُوا لِي هَهُنَا أَحَدًا مِنْ قَوْمِهِ أَسْأَلُهُمْ عَنْ رَسُولِ اللهِ قَالَ ابْنُ عَبَّاسٍ فَأَخْبَرَنِي أَبُو سُفْيَانَ أَنَّهُ كَانَ بِالشَّامِ فِي رِجَالٍ مِنْ قُرَيْشٍ قَالَ أَبُو سُفْيَانَ فَوَجَدَنَا رَسُولُ قَيْصَرَ بِبَعْضِ الشَّامِ فَانْطَلَقَ بِي وَبِأَصْحَابِي حَتَّى قَدِمْنَا إِيلِيَاءَ فَأُدْخِلْنَا عَلَيْهِ فَإِذَا هُوَ فِي مَجْلِسِ مُلْكِهِ وَعَلَيْهِ التَّاجُ وَإِذَا حَوْلَهُ عُظَمَاءُ الرُّومِ فَقَالَ لِتَرْجُمَانِهِ سَلْهُمْ أَيُّهُمْ أَقْرَبُ نَسَبًا إِلَى هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ قَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا أَقْرَبُهُمْ إِلَيْهِ نَسَبًا قَالَ مَا قَرَابَةُ مَا بَيْنَكَ وَبَيْنَهُ؟ قَالَ فَقُلْتُ هُوَ ابْنُ عَمِّي قَالَ وَلَيْسَ فِي الرَّكْبِ يَوْمَئِذٍ أَحَدٌ مِنْ بَنِي عَبْدِ مَنَافٍ غَيْرِي فَقَالَ قَيْصَرُ أَدْنُوهُ مِنِّي ثُمَّ أَمَرَ بِأَصْحَابِي فَجُعِلُوا خَلْفَ ظَهْرِي عِنْدَ كَتِفِي ثُمَّ قَالَ لِتَرْجُمَانِهِ قُلْ لِأَصْحَابِهِ إِنِّي سَائِلٌ هَذَا الرَّجُلَ عَنِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ كَذَبَ فَكَذِّبُوهُ قَالَ أَبُو سُفْيَانَ وَاللهِ لَوْلَا الْحَيَاءُ يَوْمَئِذٍ أَنْ يَأْثُرَ أَصْحَابِي عَنِّي الْكَذِبَ كَذَبْتُ عَنْهُ حِينَ سَأَلَنِي عَنْهُ وَلَكِنِ اسْتَحْيَيْتُ أَنْ يَأْثُرُوا الْكَذِبَ عَنِّي فَصَدَقْتُهُ عَنْهُ ثُمَّ قَالَ لِتَرْجُمَانِهِ قُلْ لَهُ كَيْفَ نَسَبُ هَذَا الرَّجُلِ فِيكُمْ؟ قَالَ قُلْتُ هُوَ فِينَا ذُو نَسَبٍ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ مِنْكُمْ قَبْلَهُ؟ قَالَ قُلْتُ لَا قَالَ وَهَلْ كُنْتُمْ تَتَّهِمُونَهُ عَنِ الْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ؟ قَالَ قُلْتُ لَا قَالَ فَهَلْ مِنْ آبَائِهِ مِنْ مَلِكٍ؟ قَالَ قُلْتُ لَا قَالَ فَأَشْرَافُ النَّاسِ يَتَّبِعُونَهُ أَمْ ضُعَفَاؤُهُمْ؟ قَالَ قُلْتُ بَلْ ضُعَفَاؤُهُمْ قَالَ فَيَزِيدُونَ أَمْ يَنْقُصُونَ؟ قَالَ قُلْتُ بَلْ يَزِيدُونَ قَالَ فَهَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ سَخْطَةً لِدِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ؟ قَالَ قُلْتُ لَا قَالَ فَهَلْ يَغْدِرُ؟ قَالَ قُلْتُ لَا وَنَحْنُ الْآنَ مِنْهُ فِي مُدَّةٍ نَحْنُ نَخَافُ أَنْ يَغْدِرَ قَالَ أَبُو سُفْيَانَ وَلَمْ يُمْكِنِّي كَلِمَةٌ أُدْخِلُ فِيهَا شَيْئًا أَنْتَقِصُهُ بِهِ لَا أَخَافُ أَنْ تُؤْثَرَ عَنِّي غَيْرُهَا قَالَ فَهَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ؟ قَالَ قُلْتُ نَعَمْ قَالَ فَكَيْفَ كَانَتْ حَرْبُكُمْ وَحَرْبُهُ؟ قَالَ قُلْتُ كَانَتْ دُوَلًا وَسِجَالًا يُدَالُ عَلَيْنَا الْمَرَّةَ وَنُدَالُ عَلَيْهِ الْأُخْرَى قَالَ فَمَاذَا يَأْمُرُكُمْ بِهِ؟ قَالَ يَأْمُرُنَا أَنْ نَعْبُدَ اللهَ وَحْدَهُ لَا نُشْرِكُ بِهِ شَيْئًا وَيَنْهَانَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا وَيَأْمُرُنَا بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الْأَمَانَةِ قَالَ فَقَالَ لِتَرْجُمَانِهِ حِينَ قُلْتُ ذَلِكَ لَهُ قُلْ لَهُ إِنِّي سَأَلْتُكَ عَنْ نَسَبِهِ فِيكُمْ فَزَعَمْتَ أَنَّهُ ذُو نَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي نَسَبِ قَوْمِهَا وَسَأَلْتُكَ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ مِنْكُمْ قَبْلَهُ فَزَعَمْتَ أَنْ لَا 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 لَا فَعَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ وَيَكْذِبَ عَلَى اللهِ وَسَأَلْتُكَ هَلْ كَانَ مِنْ آبَائِهِ مِنْ مَلِكٍ فَزَعَمْتَ أَنْ لَا 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 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 تُخَالِطُ بَشَاشَتُهُ الْقُلُوبَ لَا يَسْخَطُهُ أَحَدٌ وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الرُّسُلُ لَا يَغْدِرُونَ وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ وَقَاتَلَكُمْ فَزَعَمْتَ أَنْ قَدْ فَعَلَ وَأَنَّ حَرْبَكُمْ وَحَرْبَهُ يَكُونُ دُوَلًا يُدَالُ عَلَيْكُمُ الْمَرَّةَ وَتُدَالُونَ عَلَيْهِ الْأُخْرَى وَكَذَلِكَ الرُّسُلُ تُبْتَلَى وَتَكُونُ لَهَا الْعَاقِبَةُ وَسَأَلْتُكَ بِمَاذَا يَأْمُرُكُمْ فَزَعَمْتَ أَنَّهُ يَأْمُرُكُمْ أَنْ تَعْبُدُوا اللهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَيَنْهَاكُمْ عَمَّا كَانَ يَعْبُدُ آبَاؤُكُمْ وَيَأْمُرُكُمْ بِالصَّلَاةِ وَالصِّدْقِ وَالْعَفَافِ وَالْوَفَاءِ بِالْعَهْدِ وَأَدَاءِ الْأَمَانَةِ وَهَذِهِ صِفَةُ نَبِيٍّ قَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَكِنْ لَمْ أَظُنَّ أَنَّهُ مِنْكُمْ وَإِنْ يَكُنْ مَا قُلْتَ حَقًّا فَيُوشِكُ أَنْ يَمْلِكَ مَوْضِعَ قَدَمِيَّ هَاتَيْنِ وَلَوْ 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 سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ أَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْنِ وَإِنْ تَوَلَّيْتَ فَعَلَيْكَ إِثْمُ الْأَرِيسِيِّينَ 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 أَنْ قَضَى مَقَالَتَهُ عَلَتْ أَصْوَاتُ الَّذِينَ حَوْلَهُ مِنْ عُظَمَاءِ الرُّومِ وَكَثُرَ لَغَطُهُمْ فَلَا أَدْرِي مَاذَا قَالُوا وَأَمَرَ بِنَا فَأُخْرِجْنَا فَلَمَّا أَنْ خَرَجْتُ مَعَ أَصْحَابِي وَخَلَوْتُ بِهِمْ قُلْتُ لَهُمْ لَقَدْ أَمِرَ أَمْرُ ابْنُ أَبِي كَبْشَةَ هَذَا مَلِكُ بَنِي الْأَصْفَرِ يَخَافُهُ قَالَ أَبُو سُفْيَانَ وَاللهِ مَا زِلْتُ ذَلِيلًا مُسْتَيْقِنًا بِأَنَّ أَمْرَهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللهُ قَلْبِي الْإِسْلَامَ وَأَنَا كَارِهٌ  

"عَن اللَّيثِ بنِ سَعْدٍ قَالَ: كَتَبَ عُمَرُ بنُ الخَطَّابِ إلَى عَمرِو بنِ العَاصِ: مِن عَبد الله عُمرَ أَميرِ المُؤْمنينَ إلَى عَمْرو بن العَاصِ، سَلامٌ عَلَيْكَ، فَإِنِّي أَحْمَدُ إلَيْكَ الله الَّذى لاَ إله إلَّا هُو، أمَّا بَعْدُ: فَإِنِّي فَكَّرْتُ في أَمْرِكَ وَالَّذى أَنْتَ عَلَيْهِ، فَإِذَا أَرْضُكَ أَرْضٌ وَاسِعَةٌ عَريِضَةٌ رَفِيعَةٌ، قَدْ أَعْطَى الله أَهْلَهَا عَدَدًا وَجَلَدًا (*) وَقُوة فيِ بَرٍّ وَبَحْر، وَأَنَّهَا قَدْ عَالَجَتْها الفَرَاعِنَةُ وَعَمِلُوا فِيها عَمَلًا مُحْكَمًا مَعَ شِدَّةِ عُتُوِّهِمُ وكُفْرِهم، فَعَجبْتُ مِنْ ذَلِك، وَأعْجبُ مِمَّا عَجِبْتُ أنها لا تُؤَدِّى نِصْفَ مَا كَانَتْ تُؤَدِّيهِ مِن الخَرَاجِ قَبْلَ ذَلِكَ على غَيْرِ قُحُوطٍ (* *) ولا جُدُوبٍ، وَلَقَد أَكْثَرْتُ مِن مُكَاتَبَتِكَ فيِ الَّذِي على أَرْضِكَ فيِ الخَرَاجِ، وَظَنَنْتُ أَن ذَلكَ شَيئًا بَينًا (* * *) عَلَى غَيْرِ نَزْرٍ (* * * *) وَرَجَوْتُ أَنْ تُفِيقَ فَتَرْجِعَ إلَى ذَلِك،

فإذا أَنْتَ تَأتِيِنى بِمَعارِيضَ (*) تغتالها ولا تُوافِق الَّذى في نَفْسِى، وَلَسْتُ قَابِلًا مِنْكَ دُونَ الَّذى كَانَتْ تُؤْخَذُ بِه مِنَ الخَرَاجِ قَبْلَ ذَلِكَ، وَلَسْتُ أَدْرِى مَعَ ذَلِكَ مَا الَّذى أنْفَرَكَ مِن كِتَابِى، وغَيَّظَكَ فَلَئِن كُنْتَ مُجْزِمًا كَافِيًا صَحِيحًا فإنَّ البَراءَةَ لَنَافِعَةٌ، وَلَئِن كُنْتَ مُضَيِّعًا قَطِفًا فإنَّ الأَمْرَ لَعَلَى غَيرِ مَا تُحدِّثُ بهِ نَفْسَك، وَقَد تَركْتُ أَنْ أَبْتَلِى ذَلِك مِنْكَ في العَامِ المَاضِى رَجَاء أَنْ تُفِيقَ فَتَرْفع إليَّ ذَلِكَ، وَقَد عَلِمْتُ أَنَّهُ لم يَمْنَعْكَ مِنْ ذَلك إلَّا عُمَّالُك عُمَّالُ السُّوءِ، ومَا تَوالَيْتَ عَلَيْه وَتُلُفِّقَ اتَّخذُوكَ كَهْفًا وَعِندِى بإِذْنِ الله دَواءٌ فيه شِفَاءٌ عَمَّا أَسْأَلُكَ عَنْهُ فَلاَ تَجْزَعْ أَبَا عَبْدِ الله أَنْ يُؤْخَذَ مِنْك الحَقُّ وَتُعْطَاه، فَإِنَّ النَّهْرَ يُخرِجُ الدُّرَّ، وَالْحَقُّ أَبْلَجُ، وَدَعْنِي وَمَا عَنْه تَتَلَجْلَجُ، فَإِنَّه قَدْ بَرِحَ الخَفَاء، وَالسَّلاَمُ، قَالَ: فَكَتَب إلَيْه عَمْرو بنُ العَاصِ: بِسْم الله الرَّحْمنِ الرَّحِيمِ، لِعَبْدِ الله عُمَرَ أَميرِ المُؤْمِنينَ مِنْ عمْرِو بنِ العَاصِ، سَلاَمٌ عَلَيْكَ، فَإِنِّي أَحْمَدُ إلَيْكَ الله الَّذى لاَ إِلَه إلَّا هُو، أَمَّا بَعْدُ: فَقَدْ بَلَغَنِي كِتَابُ أَميرِ المُؤمِنينَ في الَّذى اسْتَبْطَأَنِي فِيهِ مِنَ الخَرَاجِ، والَّذى ذَكرَ فِيْهِ مِنْ عَمَل الفَرَاعِنَةِ قَبْلى وَإعْجَابِهِ مِنْ خَراجِها عَلَى أيْديِهم، ونقص ذَلك مِنْها منذ كانَ الإِسْلاَمُ، وَذَكَرْتَ أَنَّ النَّهْرَ يُخْرِجُ الدُّرَّ، فَحَلَبْتُهَا حَلْبًا قَطَعَ ذَلكَ دَرَّهَا، وَأَكْثَرْتَ في كِتَابِكَ وَأَنَّبْتَ وَعَرَّضْتَ وبَرَّأتَ وَعَلمتَ أَنَّ ذَلِكَ مِنْ شَئ نُخْفِيه عَلَى غَيرِ خَبيرٍ، فَجِئْتَ لَعَمْرِى بالمُفْظعَاتِ (* *) المُقْذعَاتِ، وَلَقَدْ كَان لَك فِيهِ مِنَ الصَّواب مِنَ القَوْل رَصينٌ (* * *) صَارِمٌ بَليغٌ صَادقٌ، وَقَدْ عَمِلْنَا لِرسول الله ﷺ وَلِمَن بَعْدَه، فَكُنَّا نَحْمَدُ الله مُؤدِّينَ (لأَمَانَتنَا حَافِظَينَ لِمَا عَظَّمَ الله مِنْ حَقِّ أَئِمَّتنَا، نرَى غَيْرَ ذلك قَبيحًا) (* * * *) والعَمَلُ به سَيِّئًا، فَتَعرِفُ ذَلك لنا وَتُصَدِّقُ به قَبْلَنَا، مَعَاذَ الله مِنْ تلْكَ الطُّعَم الدَّنيَّة والرّغْبَة فِيها بَعْد كِتَابكَ الَّذى لَم تَسْتَبِحْ فِيه عرْضًا وَلَم يُكْرِم فيه أَخًا، والله يَا بْنَ

الخَطَّاب لأنا حِينَ يُرَادُ ذَلكَ مِنىِّ أشَدُّ لنَفْسى غَضَبًا وَلَها إنْزَاهًا وَإكْرَامًا، وَمَا عَملْتُ مِنْ عَمل أَرَى عَلَىَّ فِيه مُتَعَلَّقًا، ولكنِّى حَفظْتُ مَا لمَ تَحْفَظْ، وَلَو كُنْتُ مِن يَهودِ يَثْربَ مَا زدْتَ، غَفَرَ الله لَكَ وَلَنَا، وَسَكَتُّ عَن أَشْيَاء كُنْتُ بِهَا عَالمًا وَكَانَ اللِّسَانُ بهَا مِنِّى ذَلُولًا، وَلكِنَّ الله عَظَّمَ مِنْ حَقِّكَ مَا لاَ نَجهَلُ، وَالسَّلاَمُ، قَالَ ابنُ قَيْسٍ مَولَى عَمْرِو بِنِ العَاصِ: فَكَتَبَ إليْه عُمَرُ بنُ الخَطَّابِ: إلَى عَمْروِ بنِ العاصِ: سَلاَمٌ عَلَيْكَ فإنِّى أحْمَدُ إلَيكَ الله الَّذى لاَ إِلهَ إلَّا هُو، أمَّا بَعْدُ: فَقَد عَجبْتَ مِنْ كَثْرَةِ كُتُبِى إلَيْكَ في إبْطَائِكَ بالخَرَاجِ، وَكِتَابُكَ إلَيَّ مُبَيِّنَاتُ الطَّريقِ، وَقَد عَلِمتَ أَنِّى لَستُ أَرْضَى مِنْك إلَّا بالْحَقِّ المُبين، وَلَم أَقْدِمْك إلَى مِصرَ أجْعَلُهَا لَكَ طُعْمَةً وَلاَ لِقَوْمِكَ، وَلكِنَّى وَجَّهْتُكَ ربَّمَا رَجَوْتُ مِنْ تَوفِيرِكَ الخَرَاجَ، وَحُسْنِ سيَاسَتكَ، فَإذَا أَتَاكَ كِتَابِى هَذَا فَاحْمِل الَخَرَاجَ فإنَّما هُوَ فىْءُ المُسْلمِينَ، وَعِنْدى مَنْ تَعْلَمُ، قَوْمٌ مَحْصُورُونَ، والسَّلامُ، فَكَتَبَ إلَيْه عَمْرُو بنُ العَاصِ: بِسْم الله الرَّحْمنِ الرَّحيمِ، لِعُمَرَ ابنِ الخَطَّاب مِنْ عَمْرو بن العَاصِ، سَلاَمٌ عَلَيْكَ، فَإنِّى أحْمَدُ إلَيْكَ الله الَّذى لاَ إلَهَ إلَّا هُوَ، أَمَّا بَعْدُ: فَقَدْ أتَانى كِتَابُ أَميرِ المُؤْمِنينَ ليَسْتَبْطئَنى في الخَرَاجِ ويَزْعُمُ أَنِّى أَعْندُ عَنِ الَحَقِّ وَأنْكُبُ عَنِ الطَّريقِ، وَإنِّى وَالله مَا أَرْغَبُ عَنْ صَالِح مَا تَعْلَمُ، وَلِكِنَّ أَهْلَ الأرْضِ اسْتَنْظَرُونى إلَى أَنْ تُدرِكَ غَلَّتُهم، فَنَظَرتُ المُسْلمين، فَكَانَ الرِّفْقُ بهم خَيْرًا مِنْ أَنْ يُخْرَقَ بِهمْ فَيَصِيرُوا إلَى بَيْع مَا لاَ غِنَى لَهُم عَنْهُ، وَالسَّلاَم".  

"عَنْ مُحَمَّدِ بن مُزَاحِمٍ أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ اسْتَعْمَلَ بَعْدَ مَوْتِ أَبِى عُبَيْدَةَ بْنِ الْجَرَّاحِ عَلَى حِمْصَ عُمَيْرَ بْنَ سَعْد الأَنْصَارِىّ، فَأَقَامَ بِهَا سَنَةً، فَكَتَبَ إليه عُمَرُ بْنُ الْخَطَّابِ: (إِنَّا) بَعَثْنَاكَ عَلَى عَمَلٍ مِنْ أَعْمَالنَا فَمَا نَدْرِى أَوْفَيْتَ بِعَهْدِنَا أَمْ خُنْتَنَا؟ فَإِذَا [جَاءَكَ] كتَابِى هَذَا فَانْظُرْ مَا اجتَمَعَ عِنْدَكَ مِنَ الْفَئِ فَاحْمِلْهُ إِلَيْنَا وَالسَّلَامُ. فقام عُمَيْرٌ حِينَ انْتَهَى إِلَيْهِ الْكِتَابُ فَحَمَلَ عُكَّازَتَهُ وَعَلَّقَ فِيهَا إِدَاوتَهُ وَجِرَابَهُ فِيهِ طَعَامُهُ وقصعته فَوَضَعَهَا عَلَى عَاتِقِهِ حَتَّى دَخَلَ عَلَى عُمَرَ، فَسَلَّمَ، فَرَدَّ عَلَيْهِ السَّلَامَ - (وَمَا كَادَ) أَنْ يَرُدَّ- فَقَالَ: يَا عُمَيْرُ! مَا لِى أَرَى بِكَ مِنْ سُوءِ الْحَالِ! أَمَرِضْتَ بَعْدِى؟ أَمْ بلَادُكَ بِلَادُ سُوءٍ؟ أَمْ هِى خَديعَةٌ مِنْكَ لَنَا؟ فَقَالَ عُمَيْرٌ: أَلَمْ (يَنْهَكَ) اللَّه عَنِ التَّجَسُّسِ؟ مَا تَرَى [فِىَّ] مِنْ سُوءِ الْحَالِ؟ أَلَسْتُ طَاهِرَ الدَّمِ صَحِيحَ الْبَدَنِ؟ قَدْ جِئْتُكَ بِالدُّنْيَا أَحْمِلُهَا عَلَى عَاتِقِى؟ قَالَ: يَا أَحْمَقُ! وَمَا الَّذى جِئْتَ بِهِ مِنَ الدُّنْيَا؟ قَالَ: جِرَابِى فِيه طَعَامِى، وَإِدَاوَتِى فِيهَا وَضوئِى، وَشَرَابِى، وَقَصْعَتِى فِيهَا [أغْسلُ] رَأْسِى، وَعُكَّازَتِى بِهَا [أُقَاتِلُ] عَدُوِّى وَأَقْتُلُ بِهَا حَيَّةً إِنْ عَرَضَتْ لِى! قَالَ: صَدَقْتَ يَرْحَمُكَ اللَّه! فَمَا فَعَلَ الْمُسْلِمُونَ؟ قَالَ: تَرَكْتُهُمْ يُوَحِّدُونَ وَيُصَلُّونَ، وَلَا تَسْأَلْ عَمَّا سِوى ذَلِكَ، قَالَ: فَمَا فَعَل الْمُعَاهَدُونَ؟ قَالَ: أَخَذْنَا مِنْهُمُ الْجِزْيَةَ عَنْ يدٍ وهُمْ صَاغِرُونَ، قَالَ: فَمَا فَعَلْتَ (فيمَا) أَخَذْتَ مِنْهُمْ؟ قَالَ: وَمَا أَنْتَ وَذَاكَ يَا عُمَرُ! اجْتَهدْتُ وَاخْتَصَصْتُ نَفْسى وَلَمْ آلُ، إِنِّى (لَمَّا) قَدِمْتُ بِلَادَ الشَّامِ جَمَعْتُ مَنْ بِهَا مِنَ الْمُسْلمِينَ فَاخْتَرْنَا مِنْهُمْ رِجَالًا فَبَعَثْنَاهُمْ عَلَى الصَّدَقَاتِ، فَنَظَرْنَا إِلَى مَا اجْتَمَعَ فَقَسَمْنَاهُ بَيْنَ الْمُهَاجِرِينَ وَبَيْنَ فُقَرَاءِ الْمُسْلِمِينَ، فَلَوْ كَانَ عِنْدَنَا فَضْلٌ لَبَلَّغْنَاكَ، فَقَالَ: يَا عُمَيْرُ! جِئْتَ تَمْشِى عَلَى رِجْلَيْكَ؟ أَمَا كَانَ فِيهِمْ رَجُلٌ يَتَبَرَّعُ لَكَ بِدَابَّة؟ فَبِئْسَ [الْمُسْلِمُونَ] وَبِئْسَ الْمُعَاهَدُونَ! أَمَا إنِّى سَمِعْتُ رَسُولَ اللَّه ﷺ يَقُولُ: (لَيَلِيَنَّهُمْ) رِجَالٌ إِنْ [هُمْ] سَكَتُوا أَضَاعُوهُمْ، وَإِنْ هُمْ تَكَلَّمُوا قَتَلُوهُمْ، وَسَمِعْتُهُ يَقُولُ: لَتَأمُرُنَّ بِالْمَعْرُوفِ وَلَتَنْهَوُنَّ عَنِ الْمُنْكِرِ [أَوْ] لَيُسَلِّطَنَّ اللَّه عَلَيْكُمْ شِرَارَكُمْ فَيَدْعُو خِيَارُكُمْ فَلَا يُسْتَجَابُ لَهُمْ. فَقَالَ: يَا عَبْدَ اللَّه بْنَ عُمَرَ! هَاتِ صَحِيفَةً [نجدد] لِعُمَيْرٍ عَهْدًا، قَالَ: لَا وَاللَّه! لَا أَعْمَلُ لَكَ عَلَى شَىْءٍ أَبَدًا. قَالَ: لِمَ؟ قَالَ: لأَنِّى لَمْ أَنْجُ، وَمَا نَجَوْتُ لأَنِّى قُلتُ لِرَجُلٍ مِنْ أَهْلِ الْعَهْدِ: أَخْزَاكَ اللَّه! وَقَدْ سَمِعْتُ رَسُولَ اللَّه ﷺ يَقُولُ: أَنَا وَلِىُّ خَصْم الْمُعَاهَد وَالْيَتِيم وَمَنْ خَاصَمْتُهُ (خَصَمْتُهُ) فَمَا يُؤَمَنِّنِى أَنْ يَكُونَ مُحَمَّدٌ ﷺ خَصْمِى يَوْمَ الْقَيَامَةِ؟ ومَنْ (خَاصَمَهُ)، خَصَمَهُ، فَقَامَ عُمَرُوَ عُمَيْرٌ إِلَى قَبْرِ رَسُولِ اللَّه ﷺ فَقَالَ عُمَيْر: السَّلَامُ عَلَيكَ يَا رَسُولَ اللَّه! السَّلَامُ عَلَيْكَ يَا أَبَا بَكْر! (مَاذَا) لَقِيتُ بَعْدَكمَا! اللَّهُمَّ أَلْحِقْنِى بِصَاحِبَىَّ لَمْ أُغيِّرْ وَلَمْ أُبِدِّلْ! وَجَعَلَ يَبْكِى عُمَرُ وَعُمَيْرٌ طَوِيلًا، فَقَالَ: يَا [عُمَيْرُ] الْحَقْ بِأَهْلِكَ، ثُمَّ قَدِمَ عَلَى عُمَرَ مَالٌ مِنَ الشَّامِ فَدَعَا رَجُلًا مِنْ أَصْحَابِهِ يُقَالُ لَهُ: حَبِيبٌ فَصَرَّ مَائَةَ

دِينَارٍ فَدَفَعَهَا إِلَيْهِ، فَقَالَ: إِيتِ بِهَا عُمَيرًا وَأَقِمْ ثَلَاثَةَ أَيَّامٍ، ثُمَّ ادْفَعْهَا إِلَيْهِ وَقُل: اسْتَعِنْ بِهَا عَلَى حَاجَتِكَ -وَكَانَ مَنْزِلُهُ مِنَ الْمَدِينَةِ مَسِيرَةَ ثَلَاثَةِ أَيَّامٍ- وَانْظُرْ مَا طَعَامُهُ؟ وَمَا شَرَاُبهُ؟ فَقَدِمَ حَبِيبٌ فَإِذَا هُوَ بِفِنَاءِ بَابِهِ يَتَفَلَّى، فَسَلَّمَ عَلَيْهِ، فَقَالَ: إِنَّ أَمِيرَ الْمُؤمِنِينَ يُقْرِؤكَ السَّلَامَ. قَالَ: عَلَيْكَ وَعَلَيْه السَّلَامُ. قَالَ: كَيْفَ تَرَكْتَ أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: صَالِحًا، قَالَ: لَعَلَّهُ يَجُورُ فِى الْحُكْم؟ قَالَ: لَا، (قَالَ! ) فَلَعَلَّهُ يَرْتَشِى؟ قَالَ: لَا، قَالَ: فَلَعَلَّهُ يَضَعُ السَّوْطَ فِى أَهْلِ الْقِبْلَةِ، قَالَ: لَا (إِلَّا أَنَّه ضرَبَ ابْنًا لَهُ فَبَلَغَ بِهِ حَدًّا فَمَاتَ فِيهَا، اللَّهُمَّ اغَفِرْ لعُمَرَ؛ فَإِنِّى لَا أَعْلَمُ إِلَّا أنَّهُ يُحِبُّكَ وَيُحِبُّ رَسُولَكَ) وَيُحِبُّ أَنْ يُقِيمَ الْحُدُودَ، فَأَقَامَ عِنْدَهُ ثَلَاثَةَ أَيَّامٍ يُقَدِّمُ إِلَيْهِ كُلَّ لَيْلَة قُرْصًا بِإِدَامَةِ زَيْتٍ، حَتَّى إِذَا كَانَ يَوْمُ الثَّالِثِ، قَالَ: (ارحَلْ) عَنَّا فَقَدْ أَجَعْتَ أَهْلَنَا، إِنَّمَا كَانَ عِنْدَنَا فَضْلٌ آثرْنَاكَ بِهِ، فَقَالَ: هَذهِ الصُّرَّةُ أَرْسَلَ بِهَا إِلَيْكَ أَمِيرُ الْمُؤْمِنِينَ أَنْ تَسْتَعينَ بِهَا عَلَى حَاجَتِكَ، فَقَالَ: هَاتِهَا، فَلَمَّا قَبَضَهَا (عُمَيْرٌ قَالَ: ) صَحِبْتُ رَسُولَ اللَّه ﷺ فَلَمْ أُبْتَلَ بِالدُّنْيَا، وَصَحِبْتُ أَبَا بَكْرٍ فَلَمْ أُبْتَلَ بِالدُّنْيَا، وَصَحِبْتُ عُمَرَ (وَشَرُّ أَيَّامِى) يَوْمَ لَقِيتُ عُمَرَ -وَجَعَلَ يَبْكِى، فَقَالَتِ امْرَأَتُهُ مِنْ نَاحِيَةِ الْبَيْتِ: لَا تَبْكِ يَا عُمَيْرُ! ضَعْهَا حَيْثُ شِئْتَ: قَالَ: فَاطْرَحِى إِلَىَّ بَعْضَ خُلْقَانك، فَطَرَحَتْ إِلَيْهِ بَعْضَ خُلْقَانِهَا، فَصَرَّ الدَّنَانِيرَ بَيْنَ أَرْبَعَة وَخَمْسَة وَستَّة، فَقَسَّمَهَا بَيْنَ الْفُقَرَاءِ وَابْنِ السَّبِيلِ حَتَّى قَسَّمَهَا كُلَّهَا، ثُمَّ قَدِمَ حَبيبٌ عَلَى عُمَرَ فَأَخْبَرَهُ الْخَبَرَ، قَالَ: مَا فَعَلَتِ الدَّنَانِيرُ؟ قَالَ: فَرَّقَهَا كُلَّهَا، قَالَ: فَلَعَلَّ (عَلَى) أَخِى دَيْنًا! قَالَ: فَاكْتُبُوا إِلَيْهِ يُقْبِلْ إِلَيْنَا، فَقَدِمَ عُمَيْرٌ عَلَى عُمَرَ، فَسَأَلَهُ، فَقَالَ يَا عُمَيْرُ مَا فَعَلَت الدَّنَانِيرُ؟ قَالَ: قَدَّمْتُهَا لنَفْسِى، وَأَقَرَضْتُهَا ربِّى، وَمَا كُنْتُ أُحِبُّ أَنْ يَعْلَمَ بِهَا أَحَدٌ، قَالَ: [يَا عَبْدَ اللَّه بن عمر! ] قُمْ فَرَحِّلْ لَهُ رَاحِلَةً مِنْ تَمْرِ الصَّدَقَة فَأَعْطهَا عُمَيْرًا، وَهَاتِ ثَوْبَيْنِ فَتَكْسُوَهُمَا إِيَّاهُ، فَقَالَ عُمَيرٌ: أَمَّا [الثّوْبَانِ] فَنَقْبَلُهُمَا وَأَمَّا التَّمْرُ فَلَا حَاجَةَ لَنَا فِيهِ، فَإِنِّى تَرَكْتُ عِنْدَ أَهْلِى صَاعًا مِنْ تَمْرٍ، وَهُو يُبَلِّغُهُمْ إِلَى يَوْمٍ مَا، فَانْصَرَفَ عُمَيْرٌ إِلَى مَنْزِلِهِ، فَلَمْ يَلْبَثْ إِلَّا قَلِيلًا حَتَّى مَاتَ، فَبَلَغَ ذَلِكَ عُمَرَ فَقَالَ: رَحِمَ اللَّه عُمَيْرًا! ثُمَّ قَالَ لأَصْحَابه: تَمَنَّوْا، فَتَمَنَّى كُلُّ رَجُلٍ أُمْنيَّتَهُ (فَقَالَ عُمَرُ: ) وَلَكِنِّى أَتَمَنَّى أَنْ يَكُونَ رِجَالٌ مِثْلَ عُمَيْرٍ فَأَسْتَعِين بِهِم عَلَى أُمُورِ الْمُسْلِمِينَ".  

"عَنْ عَمْرِو بْنِ مَيمُون قَالَ: جِئْتُ وَإِذَا عُمَرُ وَاقِفٌ عَلَى حُذَيْفَةَ وَعُثْمَانَ بْنِ حُنيْفٍ، فَقَالَ: تَخَافَانِ أَنْ تَكُونَا حَمَّلْتُمَا الأَرْضَ مَا لَا تُطِيقُ؟ فقال (عُثْمَانُ): لَوْ شِئْتُ لأَضْعَفْتُ أَرْضِى، وَقَالَ (حُذَيْفَةُ) لَقَدْ حَمَّلتُ الأَرْضَ أَمْرًا هِى لَهُ مُطِيقَةٌ ومَا فِيهَا كَبيرُ فَضْلٍ، فَقَالَ: انْظُرُوا مَا لَدَيْكُمَا أَنْ تَكُونَا حَمَّلْتُمَا الأَرضَ مَا لَا تُطِيقُ، ثُمَّ قال: وَاللَّه لَئِنْ سَلَّمَنِى اللَّه (لأَدَعَنَّ) أَرَامِلَ أَهْلِ الْعِرَاقِ لَا يَحْتَجْنَ بَعْدِى إِلَى أَحَد أَبَدًا، فَمَا أَتَتْ عَلَيْهِ إِلَّا رَابعَةٌ حَتَّى وأُصيبَ، وَكَانَ إِذَا دَخَلَ الْمَسْجِدَ قَامَ بَيْنَ الصُّفُوفِ وَقَالَ: اسْتوُوا (فإذا اسْتَوَوْا) تَقَدَّمَ فَكَبَّرَ فَلَمَّا كَبَّرَ طُعِنَ مَكَانَهُ فَسَمِعْتُهُ يَقُولُ: قَتَلَنِى الْكَلْبُ أَوْ أَكَلَنِى الْكَلْبُ، فقال عَمْرُو: فَمَا أَدْرِى أَيَّهُمَا قَالَ: فَأَخَذَ عُمَرُ بِيَدِ عَبْدِ الرَّحْمَنِ فَقَدَّمَهُ فَطَارَ الْعِلْجُ وَبِيَدِهِ سِكِّينٌ ذَاتُ طَرَفَيْنِ مَا يَمُرُّ بِرَجُلٍ يَمِينًا وَلَا شِمَالًا إِلَّا طَعَنَهُ حَتَّى أَصَابَ مَعَهُ ثَلَاثَةَ عَشَرَ رَجُلًا فَمَاتَ مِنْهُمْ تِسَعةٌ، فَلَمَّا رَأَى ذَلكَ رَجُلٌ مِنْ الْمُسْلِمَين طَرَحَ عَلَيْهِ بُرْنُسًا لِيَأخُذَهُ، فلَمَّا ظَنَّ أَنَّهُ مَأخُوذٌ نَحَرَ نَفْسَهُ، فَصَلَيَّنَا الْفَجْرَ صَلَاةً خَفِيفَةً، فَأَمَّا نَوَاحِى الْمَسْجِد فَلَا يَدْرُونَ مَا الأَمْرُ إِلَّا أَنَّهُمْ حَيْثُ فَقَدُوا صَوْتَ عُمَرَ جَعَلُوا يقُولُونَ: سُبْحَانَ اللَّه مَرَّتَيْنِ، فَلَمَّا انْصَرَفُوا كَانَ أَوَّلَ مَنْ دَخَلَ عَلَيْهِ ابْنُ عَبَّاسٍ فَقَالَ: انْظُرْ مْنَ قَتَلَنِى؟ فَجَالَ سَاعَةً ثُمَّ جَاءَ فَقَالَ: غُلَامُ الْمُغِيرَةِ الصِّنْعُ، فَقَالَ عُمَرُ: الْحَمْدُ للَّه الَّذِى لَمْ يَجْعَلْ منِيَّتِى بِيَدِ رَجُلٍ يَدَّعِى الإِسْلَامَ، قَاتَلَهُ اللَّه لَقَدْ أَمَرْتُ بِهِ مَعْرُوفًا، ثُمَّ قَالَ لابْنِ عَبَّاسٍ: لَقَدْ كُنْتَ أَنْتَ وَأَبُوكَ تُحِبَّانِ أَنْ يَكْثُرَ الْعُلُوجُ بِالْمَدِينَةِ، فَقَالَ ابْنُ عَبَّاسٍ: إِنْ شِئْتَ فَعلْنَا، فَقالَ بَعْدَمَا تَكَلَّمُوا بِكَلَامِكُمْ، وَصَلَّوا بِصَلاتِكُمْ، وَنَسَكُوا نُسُكَكَمْ، فَقَالَ لَهُ النَّاسُ: لَيْسَ عَلَيْكَ بأسٌ، فَدَعَا بِنَبِيذٍ فَشَرِبَهُ فَخَرَجَ مِنْ جُرْحِهِ، ثُمَّ دَعَا بِلَبَنٍ فَشَرِبَهُ فَخَرَجَ مِنْ جُرْحِهِ، فَظَنَّ أَنَّهُ الْمَوْتُ فَقَالَ لِعَبْدِ اللَّه بْنِ عُمَرَ: انْظُرْ مَا عَلَىَّ مِنْ الدَّيْنِ فَاحْسِبْهُ، فَقَالَ: سِتَّةٌ وَثَمَانُونَ (أَلْفَ دِرْهَمٍ) فَقَالَ: إِنْ وَفَّى بهَا مَالُ آلِ عُمرَ فَأَدِّهَا عَنِّى مِنْ أَمْوَالِهِمْ وَإلَّا فَسلْ بَنِى عَدِىِّ بْنِ كَعب، فإن (لم تَفِ) مِنْ أَمْوَالِهمْ، وإلَّا فَسَلْ قُرَيْشًا وَلَا تَعْدُهُمْ إِلَى غَيْرِهِمْ فَأَدِّهَا عَنِّى (ثُمَّ قَالَ: يَا عَبْدَ اللَّه)، اذْهَبْ إِلَى عَائِشَةَ أُمِّ الْمُؤْمِنِينَ فَسَلِّمْ، وَقُلْ: يَسْتَأذِنُ عُمَرُ بْنُ الْخَطَّابِ -وَلَا تَقُلْ أَمِيرَ الْمُؤمِنِينَ، فَإِنِّى لَسْتُ لَهُمْ الْيَوْمَ بِأَمِيرٍ- أَنْ يُدْفَنَ مَعَ صَاحِبَيْه، فَأَتَاهَا عَبْدُ اللَّه بْنُ عُمَرَ فَوَجَدهَا قَاعِدَةً تَبْكِى فَسَلِّمَ (عَلَيْهَا) ثُمَّ قَالَ: يَسْتأذِنُ عُمَرُ بْنُ الْخَطَّابِ أَنْ يُدْفَنَ مَعَ صَاحِبَيْهِ، قَالَتْ: قَدْ كُنْتُ (وَاللَّه) أُرِيْدُهُ لِنَفْسِى وَلأُوثِرَنَّهُ الْيَوْمَ عَلَى نَفْسِى، فَلَمَّا جَاءَ قَالَ: مَا لَدَيْكَ؟ قَالَ: أَذِنَتْ لَكَ، فَقَالَ عُمَرُ: مَا كَانَ شَىْءٌ أَهَمَّ عِنْدِى مِنْ ذَلِكَ، ثُمَّ قَالَ: إِذَا أَنَا مِتُّ فَاحْمِلْنِى عَلَى سَرِيرٍ ثُمَّ اسْتَأذِنْ، فَقُلْ: يَسْتَأذِنُ عُمَرُ بْنُ الْخَطَّابِ فَإِنْ أَذِنَتْ لَكَ فَأَدْخَلْنِى، وَإِنْ لَمْ تَأذَنْ فَرُدَّنِى إِلَى مَقَابِرِ الْمُسْلِمِينَ، فَلَمَّا حُمِلَ فَكَأَنَّ النَّاسَ لَمْ تُصِبْهُمْ مُصِيَبةٌ إِلَّا يَوْمَئِذٍ، فَسَلَّمَ عَبْدُ اللَّه بْنُ عُمَرَ فَقَالَ: يَسْتَأذِنُ عُمَرُ بْنُ الْخَطَّابِ؛ فَأَذِنَتْ لَهُ حَيْثُ أَكْرَمَهُ اللَّه مَعَ رَسُولِهِ وَمَعَ أَبِى بَكْرٍ، فَقَالُوا لَهُ حِينَ حَضَرَهُ الْمَوْتُ: اسْتَخْلفْ، فَقَالَ: لَا أَجدُ أَحَدًا أَحَقَّ بِهَذَا الأَمْرِ مِنْ هَؤُلَاءِ النَّفَرِ الَّذِيِنَ تُوُفِّى رَسُولُ اللَّه ﷺ وَهُوَ عَنْهُمْ رَاضٍ، فَأَيَّهُمْ اسْتَخْلَفُوا فَهُوَ الْخَلِيفَةُ بَعْدِى، فَسَمَّى عَلِيًا، وَعُثْمَانَ، وَطَلْحَةَ، وَالزُّبَيْرَ، وَعَبْدَ الرَّحْمنِ بْنَ عَوْفٍ، وَسَعْدًا، فَإِنْ أَصَابَتْ الإِمْرَةُ سَعْدًا فَذلِكَ وَإِلَّا فَأَيَّهُمْ اسْتُخْلِفَ فَلْيُسْتَعَنْ بِهِ فَإِنِّى لَمْ أَعْزِلْهُ عَنْ عَجْزٍ وَلَا خِيَانَةٍ وَجَعَلَ عَبَدُ اللَّه يُشَاوِرُ مَعَهُمْ وَلَيْسَ لَهُ مَنْ الأَمْرِ شَىْءٌ، فَلَمَّا اجَتَمَعُوا قَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: اجَعلُوا أَمْرَكُمْ إِلَى ثَلَاثَةِ نَفَرٍ، فَجَعَلَ الزُّبَيْرُ أَمْرَهُ إِلَى عَلِىٍّ، وَجَعَلَ طَلْحَةُ أَمْرَهُ إِلَى عُثْمَانَ، وَجَعلَ سَعْدٌ أَمْرَهُ إِلَى عبْدِ الرَّحْمَنِ، فأتَمَرَ أُولِئَكَ الثَّلَاثَةُ حِينَ جُعِلَ الأَمْرُ إِلَيْهِمْ، فَقَالَ عَبْدُ الرَّحْمَنِ: أَيُّكُمْ يَتَبرَّأُ مِنْ الأَمْرِ وَيَجْعَلُ الأَمْرَ إِلَىَّ ولكم (اللَّه) عَلَىَّ أَنْ لَا آلُو عَنْ أَفْضَلِكُمْ وأَخْيَرِكُمْ لِلْمُسلِمِينَ، قَالُوا: نَعَمْ فَخَلَا بِعَلِىٍّ فَقَالَ: إِنَّ لَكَ مِنْ الْقَرَابَةِ مِنْ رَسُولِ اللَّه ﷺ وَالقَدمِ فَاللَّه عَلَيْكَ لَئِنْ اسْتُخَلِفْتَ لَتَعْدِلَنَّ، وَلَئِنْ استخلف عُثْمَانُ لَتَسْمَعَنَّ وَلَتُطِيعَنَّ، فَقَالَ: نَعَمْ، وَخَلَا بِعُثَمانَ فَقَالَ لَهُ مِثْلَ ذَلِكَ، فَقَالَ عُثْمَانُ: نَعَمْ، ثُمَّ قَالَ: يَا عُثْمَانُ ابْسُطْ يَدَكَ، فَبَسَطَ يَدَهُ فَبَايَعَهُ وَبَايَعَهُ عَلِىٌّ وَالنَّاسُ".  

"عَنْ سَعْدِ الإِسْكَافِ، عَنْ الأَصْبغِ بْنِ نُبَاتَةَ قَالَ: خَطَبَ عَلِىُّ بْنُ أَبِى طَالِبٍ فَحَمِد الله وأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَيُّها النَّاسُ: إِنّ قُرَيشًا أَئمَّةُ الْعَرَبِ أَبْرَارهُا لأَبْرَارِها، وَفُجَّارهُا لِفُجَّارِهَا، أَلَا! وَلاَ بُدَّ مِنْ رَحًى تطْحَنُ عَلَى ضلاَلَةٍ وَتَدُورُ، فإِذَا قَامَتْ عَلَى قَلْبِها طَحَنَتْ بِحِدَّتهَا، أَلاَ! وَإنَّ لِطَحِينهَا رَوْقًا، وَرَوْقُها (* *) وَقَلْبهَا عَلَى الله أَلاَ! وَإِنِّى وَأَبْرَارَ عِتْرَتِى، وَأَهْلَ بَيْتِى أَعْلَمُ النَّاسِ صِغارًا وَأَحْلَمُ النَّاسِ كِبَارًا، مَعَنَا رَايَةُ الْحقِّ، مَنْ تَقَدَّمَهَا مَرَقَ وَمَنْ تَخَلَّفَ عَنْها مُحِقَ، وَمَنْ لَزِم (* * *) لَحِقَ، إِنَّا أَهْلُ الرَّحْمَةِ، وَبِنَا

فُتحَتْ أَبْوَابُ الْحِكْمَة، وَبِحُكْمِ الله حَكَمْنَا وَبِعِلْمِ الله عَلِمْنا، وَمَنْ صَادَقَ سَمِعْنا، فإِنْ تَتَّبِعُونَا تَنْجُوا، وَإنْ تَتَوَلَّوْا يُعَذِّبْكُم الله بَأِيْدِينا، بِنَا فَكَّ الله رِبْقَ الذُّلِّ مِنْ أَعناقِكُمْ، وَبِنَا يَحْلمُ لاَ بِكُمْ، وَبِنَا يحلِقُ التَّالِى، وَإِلَيْنَا يفئ الْمحالِى فَلَوْلاَ تَسْتَعْجِلُوا وَتَسْتأخِروا الْقَدَرَ لأَمْرٍ قَدْ سَبَقَ فِى الْبَشَرِ لَحَدّثْتُكُمْ بِشَباب مِنَ المَوَالِى وَأَبْناءِ الْعَرَبِ، وَنَبْذٍ مِنَ الشُّيُوخِ كَالْمِلْح في الزَّادِ، وَأَقَلُّ الزَّادِ الْمِلْحُ، فِينَا مُعْتَبِرٌ، وَلِشِيعَتناَ مُنْتَظِرٌ إنَّا وَشِيعَتَنا نَمْضِى إِلَى الله بِالْبَطنِ، والْحَمَى، والسَّيْفِ إِنَّ عَدُوَّنا يهْلِكُ بِالدَّاءِ وَالدُّبَيْلَةِ، وَبِمَا شَاءَ الله مِنَ البَلِيَّةِ والنِّقْمَةِ، وَايْمُ الله الأَعَزِّ الأَكْرَمِ! أَنْ لَوْ حَدّتْتُكُمُ بِكُلِّ مَا أَعْلَمُ لَقَالَتْ طَائِفَةٌ: مَا أَكْذَبَ وأَرْجَمَ! وَلَوْ انْتَقَيْتُ مِنْكُمْ مِئَةً قُلُوبُهُمْ كالذَّهَبِ ثُمَّ انْتَخَبْتُ مِنَ الْمَائَة عَشْرَةً، ثُمَّ حَدَّثْتُهُمْ فِينَا أَهْلَ الْبَيْتِ حَدِيثًا ليِّنًا لاَ أَقُولُ فِيهِ إِلاَّ حَقّا، وَلاَ أَعْتَمِدُ فِيهِ إِلاَّ صَدْقًا، لَخَرَجوا وَهُمْ يَقُولُونَ: عَلِىٌّ مِنْ أَكْذَبِ النَّاسِ، وَلَو اخْتَرتُ مِنْ غَيْرِكُمْ عَشَرةً فَحَدثْتُهُم فِى عَدُوِّنا وأَهْلِ البَغْى عَلَيْنا أَحادِيثَ كَثِيرَة لَخَرَجُوا وهم يَقُولُونَ: عَلِىٌّ مِنْ أَصْدَقِ النَّاس، هَلَكَ حَاطِبُ الْحَطَبِ، وحَاصَرَ صَاحِبُ الْقَصَبِ، وَبَقِيَتِ الْقُلُوبُ تُقَلَّبُ، فَمِنْها مشغب، ومِنْها مُجْدِبٌ، ومِنْهَا مُخْصِبٌ ومنْهَا مُسيبٌ، يَا بَنِىَّ! لِيَبِرَّ صِغَارُكُمْ كِبَارَكُمْ، وَلْيَرْؤُفْ كبَارُكُمْ بِصِغَارِكُمْ، وَلاَ تَكُونوا كَالْغُوَاةِ الْجُفاة، الذِينَ لم يَتَفَقَّهُوا فِى الدّينِ، وَلَمْ يُعطُوا فِى الله مَحْض الْيَقينِ كبَيْضٍ بيْضٍ فِى أَدَاحِىَّ ، وَيْحَ الفِرَاخِ فِرَاخِ آلِ مُحَمّد مِنْ خَلِيفَةٍ جَبَّارٍ عِتْرِيفٍ مُتْرَفٍ مُسْتَخْفٍ بِخَلَفِى وَخَلَفٍ الْخَلَفِ! وَبالله لَقَدْ عَلِمْتُ تَأوِيلَ الرِّسَالاَتِ

وَإنْجَازَ الْعَادَاتِ (*)، وَتَمامَ الْكَلِمَاتِ، وَلَيَكُونَنَّ مِنْ (* *) أَهْلِ بَيْتِى رَجُلٌ يَأمُرُ بِأَمْرِ الله، قَوىٌّ يَحْكُمُ بِحُكْمِ الله، وَذَلِكَ بَعْدَ زَمَانٍ مُكْلِح مُفْضِحٍ، يَشْتدُّ مِنْهُ (* * *) الْبَلاَءُ، وَيَنْقَطِعُ فِيهِ الرَّجَاءُ، وَيُقْبَلُ فِيهِ الرِّشَاءُ، فَعِنْدَ ذَلِكَ يَبْعَثُ الله رجُلًا مِنْ شَاطِئ دِجْلةَ لأَمْرٍ حَزَبَهُ، يَحْمِلُهُ الْحقْدُ عَلَى سَفْكِ الدِّمَاءِ، قَدْ كانَ فِى سِتْرٍ وَغِطَاءٍ، فَيَقْتُلُ قَوْمًا وهوَ عَلَيْهِمْ غَضْبَانٌ شَدِيدُ الْحِقْدِ حَرَّان، فِى سَنَةِ بُخْتَنَصّر يَسُومُهُمْ، خَسْفًا، وَيَسْقِيهِمْ كَأسًا، مَصِيرُهُ صَوْتَ عَذَابٍ، وَسَيْفُ دَمَارٍ ثُمَّ يَكُونُ بَعْدَهُ هَنَّاتٌ، وأُمورٌ مُشْتَبِهَاتٌ، إِلاَ مِنْ شَطّ الْفُرَاتِ إِلَى النَّجَفَاتِ، بابًا إِلَى القَطَقْطَانِيّاتِ، فِى آيَاتٍ وآفَاتٍ مُتَوالِيَاتٍ، يُحْدِثْن شَكّا بَعْدَ يَقِينٍ، يَقُومُ بَعْدَ حِينٍ، يَبْنِى الْمَدائِنَ وَيَفْتَحُ الْخَزائِنَ، ويَجْمعُ الأُمَمَ، ينقذُها شَخْصُ الْبَصرِ، وطَمَحُ النَّظرِ، وعَنَتُ الْوجُوهِ، وَكَسْفُ الْبَالِ، حِينَ يُرَى مُقْبلاَ مُدْبرًا، فَيَا لَهْفِى عَلى مَا أَعْلم! رَجَبٌ شَهْرُ ذِكْرٍ، رَمَضَانُ تَمَامُ السِّنينَ، شَوَّالٌ يُشالُ فيه أَمْرُ القَومِ، ذُو القعْدَةِ يَقْتَعِدُونَ فِيهِ، ذُو الحِجَّةَ الفَتْحُ مِنْ أَوَّلِ العشرِ، أَلاَ! إِنَّ الْعَجَبَ كُلّ الْعَجَبِ بَعْدَ جُمَادَى وَرَجَبٍ، جَمْعُ أَشْتَاتٍ وَبَعْثُ أَمْواتٍ، وحديثاتُ هوناتٍ هوناتٍ، بينهنَّ مَوْتات رَافِعةً ذَيْلَها، داعِيةً عولَها، مُعْلنةً قَوْلَها بِدِجْلَة أَوْ حَوْلَها، أَلاَ مِنَّا قَائِمًا عَفِيفَةً أَحْسَاُبهُ سَادَةٌ أَصْحَابُهُ، يُنَادَى عِنْد اصْطِلاَمِ أَعْدَاءِ الله باسْمِهِ واسْمِ أَبِيه، فِى شَهْر رَمَضانَ ثَلاَثًا بَعْد هَرْجٍ وقِتَالٍ، وَضَنْكٍ وَخَبالٍ وقِيامٍ مِن الَبلاَءِ عَلَى سَاقٍ، وَإِنِّى لأَعْلمُ إِلَى مَنْ تُخْرِجُ الأرضُ وَدَائِعَها، وتُسْلِمُ إِلَيْهِ خَزائِنَهَا، ولَوْ شِئْتُ أَنْ أَضْرِبَ بِرِجْلِى فَأَقُولُ: أَخْرِجُوا مِنَ هَاهُنَا بِيْضًا ودُروعًا، كَيْفَ أَنْتُمُ يَا بْنَ هَنَّات؟ إِذَا كانَتْ سُيُوفَكُمُ بأيْمانِكُمْ مُصْلتَاتٍ، ثُمَّ رَمَلْتُمْ رَمَلات، لَيْلَةَ الْبَيَانِ (* * * *)! لِيَسْتَخْلِفَنَّ الله خَلِيْفَةً يَثْبُتُ عَلَى الْهُدَى وَلاَ يَأخُذُ عَلَى حُكْمِهِ الرِّشىَ، إِذَا

دَعَا دَعَوَات بَعِيدَاتِ المدى، دَامِغَات للْمُنَافِقِينَ، فَارِجَاتٍ عَلَى الْمؤْمِنِينَ، أَلاَ إِنَّ ذَلِكَ كَائِنٌ عَلَى رَغْمِ الرَّاغِمِين، والْحَمْدُ لله رَبِّ الْعَالَمِين وَصَلَواتهُ عَلَى سَيِّدَنَا مُحَمَّدٍ خَاتَمِ النَّبِيِّين، وآلِهِ وأَصْحَابِهِ أَجْمَعِين".  

" عَنْ عُمَرَ بْنِ صُبَيْحٍ، عَنْ ثَوْر بْنِ يَزِيدَ، عَنْ مَكْحُولٍ، عَنْ شَدَّادِ بْنِ أَوْسٍ، قَالَ: بَيْنَا نَحْنُ جُلُوسٌ عِنْدَ رَسُول الله ﷺ إِذْ أَتَاهُ رَجُلٌ منْ بَنِى عَامِرٍ وَهُوَ سَيِّدُ قَوْمهِ وَكَبِيرُهُمْ وَمِدْرههِمْ (*) يَتَوَكَّأُ عَلَى عَصَاهُ، فَقَامَ بَيْنَ يَدَىْ النَّبِىِّ ﷺ وَنَسَبَ النَّبِىَّ ﷺ إِلَى جَدِّهِ، فَقَالَ يَا بْنَ عَبْدِ الْمُطَّلِبِ إِنِّى نُبِّئْتُ أَنَّكَ تَزْعُمُ أَنَّكَ رَسُولُ الله إِلَى النَّاسِ، أَرْسَلَكَ بِمَا أَرْسَلَ بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى وَغَيْرَهُمْ مِنَ الأَنْبِيَاءِ، أَلاَ وَإِنَّكَ قَدْ تَفَوَهْتَ بِعَظِيمٍ، إِنَّمَا كَانَتْ الأَنْبِيَاءُ وَالْمُلُوكُ فِى بَيْتَيْنِ مِن بَنِى إِسْرائِيلَ: بَيْتِ نُبُوَّةٍ، وَبَيْتِ مُلْكٍ، فَلاَ أَنْتَ مِنْ هَؤُلاَءِ وَلاَ مِنْ هَؤُلاَءِ، إِنَّمَا أنْتَ رَجُلٌ مِنَ العَرَبِ (مِمنْ يَعْبُدُ الحِجَارَة والأَوْثَانَ)، فَما لَكَ وَالنَّبُوَّة؟ وَلكِنْ لِكُلِّ أَمْرٍ حَقِيقَةٌ، فَأَنْبِئْنِى بِحَقِيقَة قَوْلكَ (وبدءِ) شَأنِكَ، فَأَعْجَبَ النَّبِىَّ ﷺ مَسْأَلَتُهُ، ثُمَّ قَالَ: يَا أَخَا بَنِى عَامِرٍ إِنَّ لِلحَدِيثِ الًّذى تَسْأَلُ

فَرَجَحْتُهُمْ، ثُمَّ قَالَ: زِنُوهُ بِأَلْفٍ مِنْ أُمَتِه، فَوَزَنُونِى فَرَجَحْتُهُمْ، قَالَ: دَعُوهُ، فَلَوْ وَزنتُمُوهُ بِأُمَّتِه جَميعًا لَرَجَحَ بِهِمْ، ثُمَّ قَامُوا إِلَىًّ فَضَمُّونى إِلَى صُدُورِهمْ، وَقَبَّلُوا رَأسِى وَمَا بَيْنَ عَيْنَىَّ، ثُمَّ قَالُوا يَا حَبِيبُ: لَمْ تُرع أَنَّكَ لَوْ تَدْرِى مَا يُرَاد بِكَ منَ الخَيْرِ لَقَرَّتْ عَيْنُكَ، فَبَيْنَمَا نَحْنُ كَذَلِكَ إِذْ أَقْبَلَ الحَىُّ بَحذَافِيرِهِمْ، فَإِذا ظِئْرى أَمَامَ الحَىِّ تَهْتِفُ بِأَعْلَى صَوْتها، وَهِىَ تَقُولُ: يَا ضعَيفَاهُ، فَأَكَبُّوا عَلَى يُقَبِلونى وَيَقُولُونَ يَا حبَّذَا أَنْتَ مِنْ ضَعيِفٍ ثُمَّ قَالَتْ: يَا وَحَيدَاهُ، فَأكَبُّوا عَلَىَّ وَضَمَّونى إِلَى صُدُورِهِمْ، وَقَالُوا: حَبَّذَا أَنْتَ مِنْ وَحيدٍ، مَا أنْتَ بِوَحِيدٍ، إِنَّ الله مَعَكَ. وَمَلاَئِكَتُهُ وَالمُؤْمِنُونَ مِنْ أَهْل الأَرْضِ، ثُمَّ قَالَتْ: يَتِيمَاهُ اسْتضْعِفْتَ مِنْ بَيْن أَصْحَابكَ فَقُتِلْتَ لِضَعْفِكَ، فَأَكَبُّوا عَلَىَّ (وَضَمُّونِى) إِلَى صُدُورِهِمْ وَقبَّلُوا رَأسِى، وَقَالُوا: يَا حَبَّذَا أَنْتَ مِنْ يَتِيمٍ، مَا أَكْرَمَكَ عَلَى الله، لَوْ تَعْلَمُ مَاذَا يُرَادُ بِكَ مِن الخَيْرِ؟ قالَ فَوصَلُوا إِلَى شَفِير الوَادى، فَلَمَّا بَصُرَتْ بِى ظِئْرِى، قَالَتْ: يَا بُنَىَّ أَلاَ أَرَاكَ حَيّا بَعْدُ؟ فَجَاءَتْ حَتَّى أَكَبّتْ عَلَىَّ فَضَمَّتْنِى إِلَى صَدْرِهِا، فَوَالَّذى نَفْسى بِيَدِهِ إِنِّى لَفِى حِجْرِهَا قَدْ ضَمَّتْنى إِلَيْها وَإِنَّ يَدِى لفِى يَدِ بَعْضِهِمْ وَظَنَنْتُ أَنَّ القَوْمَ يبصِرُونَهُمْ، فَإِذَا هُمْ لاَ يُبْصِرُونَهُمْ، فَجَاءَ بَعْضُ الحَىِّ، فَقَالَ هَذَا غُلاَمٌ أَصَابَهُ لَمَمٌ، أَو طائفٌ مِنَ الجِنِّ، فَانْطَلقُوا بنا إِلَى الكَاهِنِ يَنْظُرُ إِلَيْهِ وَيُدَاوِيهِ، فَقُلْتُ لَهُ: يَا هَذَا، لَيْسَ بِى شَىْءٌ مِمَّا تَذْكُرُونَ، إِنَّ لِى نَفْسًا سَلِيمَةً، وَفَؤَادًا صَحِيحًا وَلَيْسَ بى شَىْءٌ، فَقَالَ أَبِى وَهُوَ زَوْجُ ظِئْرِى، الاَ تَرُونَ كَلاَمَهُ صَحِيحًا؟ إِنِّى (لأرجو) أنْ لاَ يَكُونَ بِابْنِى بِأسٌ، فَاتَّفَقَ القَوْمُ عَلَى أَنْ يَذْهَبُوا بى إِلَى الكاهِنِ، فَاحْتَمَلُونِى حَتَّى ذَهَبُوا بِى إِلَيْهِ، فَقَصُّوا عَلَيْه قَصَّتى، فَقالَ: اسْكُتُوا حَتَّى أَسْمَعَ مِنَ الغُلاَمِ فَإِنَّهُ أَعْلَمُ بِأَمْرِهِ، فَقَصَصْتُ عَلَيْهِ أَمْرِى مِنْ أَوَّلِهِ إِلَى آخِرِهِ، فَلَمَّا سَمِعَ مَقَالَتِى ضَمَّنِى إِلىَ صَدْرِه، وَنَادَى (بِأَعْلَى) صَوْتِه، يَا لَلعَرَب اقْتُلُوا هَذَا الْغُلاَمَ وَاقْتُلُونى مَعَهُ، فَواللَّات وَالعُزَّى، لَئنْ تَرَكْتُمُوهُ لَيُبَدِّلنَّ دِينَكُمْ، وَلَيُسَفِّهَنَ أَحْلاَمَكُمْ وَأَحْلاَمَ آبَائِكُمْ، وَلِيخَالفنَّ أَمْرَكُمْ، وَلَيَأتِيَنَّكُمْ بِدينٍ لَمْ تَسْمَعُوا بمِثْله، فَانْتَزَعَتْنِى ظِئْرى مِن يَدِهِ وَقَالَتْ: لأَنْتَ أَعْتَهُ مِنْهُ وَأَجَنُّ، وَلوْ عَلِمْتُ أَنَّ هَذَا يَكُونُ مِنْ قَوْلِكَ، مَا أَتَيْتُكَ به، ثُمَّ احْتَمَلُونِى (وَرَدُّونِى) إِلَى أَهْلِى، فَأَصْبَحْتُ مَغْمُومًا مِمَّا فُعِلَ بى، وَأَصْبَحَ أَثَرُ الشَّقَّ مَا بَيْنَ صَدْرِى إِلَى مُنْتَهى عَانَتِى

كَأَنَّهُ شِرَاكٌ، فَذَاكَ حَقِيقَةُ قَوْلى وَبَدْءُ شَأنِى. فَقَالَ العَامِرِىُّ: أَشْهَدُ أَنْ لاَ إِلهَ إِلَّا الله وَأَنَّ أَمْرَكَ حَقٌّ، (فأَنبئنى) بِأَشْيَاءَ أَسْأَلُكَ عَنْها، قَالَ: (سَلْ عَنْكَ) وَكَانَ يَقُولُ للسَّائِلِينَ قَبْلَ ذَلِكَ: (سَلْ عَمَّا بَدَا لَكَ)، فَقالَ يَوْمَئِذٍ لِلعَامِرِىِّ (سَلْ عَنْكَ)، فَإِنَّها لُغَةُ بَنِى عَامِرٍ، فَكَلَّمهُ بِمَا يَعْرِفُ، فَقَالَ العَامِرىُّ: أَخْبِرْنِى يَا بْنَ عَبْدِ المُطَّلبِ، مَاذَا يَزِيدُ فِى الشَّرِ؟ قالَ: (التَّمَادى)، قَالَ: فَهَلْ يَنْفَعُ البِرُّ بَعْدَ الفُجُورِ؟ قَالَ النَّبِى ﷺ : (نَعَمْ، إِنْ التوبَةَ تَغْسِلُ الحَوْبَةَ، وَإِنَّ الحَسَنَاتِ يُذْهِبْنَ السَّيِّئاتِ، فَإِذَا ذَكَرَ العَبْدُ رَبَّهُ فِى الرَّخَاءِ أَعانَهُ عِنْدَ البَلاَءِ) قَالَ العَامِرِىُّ: وَكَيْفَ ذلِكَ يَا بْنَ عَبْدِ المُطَّلِبِ؟ فَقالَ النَّبِىُّ ﷺ : (ذَلكَ بِأَنَّ الله يَقُولُ: لاَ أَجْمَعُ لِعَبْدِى أَمْنيْنِ وَلاَ أجْمَعُ لَهُ أَبَدًا خَوْفَيْنِ) إِنْ هُوَ أَمِنَنِى فِى (الدُّنْيَا) خَافَنِى يَوْمَ أَجْمَعُ فِيهِ عِبَادِى في حَظِيرَةِ القُدْسِ ليَدُومَ لَهُ أَمْنُهُ وَلا أَمْحَقُهُ فِيمَنْ أَمْحَقُ، فَقالَ العَامِرِىُّ: يَا بْنَ عَبْد الْمُطَّلِبِ إِلَى مَا تَدْعُو؟ قَالَ: أَدْعُو إِلَى عِبَادَةِ الله وَحْدَهُ لاَ شَريكَ لَهُ، وَأَنْ تَخْلَعَ الأَنْدادَ وَتَكْفُرَ بِاللاَّتِ وَالعُزَّى، وَتُقِرَّ بِمَا جَاءَ الله مِنْ كِتَاب وَرَسُولٍ، وَتُصَلِّى الصَّلواتِ الخَمْسَ (بِحِقائِقِهِنَّ)، وَتَصُومَ شَهْرًا مِن السَّنَةِ، وَتُؤَدِّى زَكَاةَ مَالِكَ. فَيُطَهِّركَ الله بِهِ وَيَطِيب لَكَ مَالُكَ، وَتَحُجَّ البَيْتَ إِذَا وَجَدْتَ إِلَيْه سَبيلًا، وَتَغْتَسِلَ مِن الجَنَابَةِ، وَتُقِرَّ بالبَعْثِ بَعْدَ المَوْتِ، وَبِالْجَنَّةِ وَالنَّارِ. قَالَ: يَا بْنَ عَبْدِ المُطَّلِب، فَإِذَا أَنَا فَعلتُ هَذا، فَمَا لِى؟ ، قَالَ: النبىُّ ﷺ : (جَنَّاتُ عَدْنٍ تَجْرِى مِنْ تَحْتِها الأَنْهَارُ خَالِدينَ فيَها وَذَلِكَ جَزَاءُ مَنْ تَزَكَّى)، قَالَ: يا بْنَ عَبْد المُطَّلبِ: (هَلْ مَعَ هَذَا مِن الدُّنْيَا شَىْءٌ؟ فَإِنَّهُ يُعْجِبُنَا الوَطَاءَةُ فِى العَيْشِ، فَقالَ النَّبِىُّ ﷺ : (نَعَمْ) النَّصْرُ وَالتَّمْكِينُ فِى البِلاَدِ) (*) فَأجَابَ العَامِرىُّ وَأَنَابَ ".