Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
Qurʾān Bukhārī Muslim Nasāʾī Abū Dāwūd Tirmidhī Ibn Mājah Mālik Aḥmad Dārimī Ḥākim Ibn Ḥibbān Ṭabarānī Nasāʾī's Kubrá Bayhaqī al-Luʾluʾ wa-al-Marjān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn Aḥmad's Zuhd Suyūṭī
suyuti:717-56b – Abá Slmh Wyḥyá Ibn ʿBd al-Rḥmn b. Ḥāṭb > Kānt Byn Rswl Allāh ﷺ Wbyn al-Mshrkyn Hdnh Fkān Byn b.á Kʿb Wb.á Bkr Qtāl Bmkh Fqdm Ṣrykh b.á Kʿb ʿLá Rswl Allāh ﷺ Fqāllāhm Ná Nāshd Mḥmd Ḥilf Bynā Wʾbyh al-Tldāfānṣr Hdāk Allāh Nṣr ʿTd Wādʿ ʿBād Allāh Yʾtwā Mddāfmrt Sḥābh Frʿdt Ftāl Rswl Allāh ﷺ n Hdhh Ltrʿd b.ṣr b.á Kʿb Thm > Lʿāʾshh Jhzyná Wlā Tʿlmá Bdhlk Ḥd Fdkhl ʿLyhā Bw Bkr Fʾnkr Bʿḍ Shʾnhā Fqāl Mā Hdhā Qālt Mrná Rswl Allāh ﷺ n Ujhazh > Lá Yn Qālt Lá Mkh > Fwālllah Mā Nqḍt al-Hdnh Bynnā Wbynhm Bʿd Fjāʾ Bw Bkr Lá Rswlālllah ﷺ Fdhkr Lh Fqāl al-Nbá Ṣlá Allāh
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السيوطي:٧١٧-٥٦b –

"حدثنا يزيد بن هارون، أنبأنا محمد بن عروة عن أَبى سلمة ويحيى ابن عبد الرحمن بن حاطب (قالا) كانت بين رسول اللَّه ﷺ وبين المشركين هدنة، فكان بين بنى كعب وبنى بكر قتال بمكة، فقدم صريخ بنى كعب على رسول اللَّه ﷺ فقال:

لاهم إنى ناشدٌ محمدًا ... حِلْف أبينا وأبيه الأتلدا

فانصر هداك اللَّه نصرًا عتدًا ... وادعُ عباد اللَّه يأتوا مددا

فمرت سحابة فرعدت فتال رسول اللَّه ﷺ : إن هذه لترعد بنصر بنى كعب، ثم قال لعائشة: جهزينى ولا تعلمى بذلك أحدًا، فدخل عليها أبو بكرٍ، فأنكر بعض شأنها، فقال: ما هذا؟ قالت: أمرنى رسول اللَّه ﷺ أن أُجهَزهُ، قال: إلى أين؟ قالت: إلى مكة، قال: فواللَّه ما أنقضت الهدنةُ بيننا وبينهم بعد، فجاء أبو بكر إلى رسول

اللَّه ﷺ فذكر له، فقال النبى ﷺ : إنهم أولُ من غَدرَ، ثم أمر بالطرق فحبست، ثم خرج وخرج المسلمون معه، فغم لأهل مكة لا يأتيهم خبر، فقال أبو سفيان لحكيم بن حزام: أى حكيم واللَّه لقد غممنا واغتممنا فهل لك أن تركب ما بيننا وبين مُرٍّ لعلنا أن نلقى خبرًا، فقال له بديل بن ورقاء الكعبى من خزاعة: وأنا معكم قالا: وأنت إن شئت، فركبوا حتى إذا دنَوْا من ثنية مُرٍّ وأظلموا فأشرفوا على الثنية، فإذا النيران قد أخذت الوادى كله، قال أبو سفيان لحكيم بن حزام: أى حكيم ما هذه النيران؟ قال بديل بن ورقاء: هذه نيران بنى عمرو خدعتها الحربُ، قال أبو سفيان: لا، وأبيك لبنو عمرو أذل وأقل من هؤلاء، فتكشف عنهم الأراك، فأخذهم حرس رسول اللَّه ﷺ نفر من الأنصار، وكان عمرُ بن الخطاب تلك الليلة على الحرس، فجاءوا بهم إليه، فقالوا: جئناك بنفرٍ أخذناهم من أهل مكة، فقال عمر وهو يضحكُ إليهم، واللَّه لوجئتمونى بأبى سفيان مازدتم، قالوا: قد واللَّهِ أتينا بأبى سفيان، فقال أحبسوه فحبسوه حتى أصبح، فغدى به على رسول اللَّه ﷺ فقيل له: بايع، فقال: لا أجد إلا ذاك أو (شرًا منه)، فبايع ثم قيل لحكيم بن حزام: بايع فقال: أبايُعك، ولا أُخِرُّ إلا قائمًا، قال رسول اللَّه ﷺ : أما من قبلنا فلن تخرَّ إلا قائمًا، فلما ولوا قال أبو بكر: يا رسول اللَّه! إن أبا سفيان رجلٌ يحبُّ السماع -يعنى الشرف- فقال رسول اللَّه ﷺ : من دخل دار أَبى سفيان فهو آمنٌ إلا ابن خطل ومقيس بن صبابة الليثى، وعبد اللَّه بن سعد بن أَبى سرح والقينتين، فإن وجدتموهم متعلقين بأستار الكعبة فاقتلوهم، فلما ولوا قال أبو بكر يا رسول اللَّه ﷺ لو أمرت بأبى سفيان فحبس على الطريق وأذِّن في الناس بالرحيل فأدركه العباس فقال: هل لك إلى أن تجلس حتى تنظر؟ قال: بلى، ولم يكره ذلك فيرى ضعفه فسألهم، فمرت جهينةُ فقال: أى عباس من هؤلاء؟ قال: هذه جهينة، قال: مالى ولجهينة، واللَّه ما كان بينى وبينهم

حربٌ قطُّ، ثم مرَّت مزينة فقال: أى عباس من هؤلاء؟ قال: هذه مزينة، قال: مالى ولمزينة، واللَّه ما كان بينى وبينهم حرب قط، ثم مرت سليم فقال: أى عباس: من هؤلاء؟ قال: هذه سليم، ثم جعلت تمرُّ طوائفُ العرب فمر عليه أسلمُ، وغفار فيسأل عنها فيُخبره العباسُ حتى مَرَّ رسول اللَّه ﷺ في (أخريات) الناس في المهاجرين الأولين، والأنصار في (لأمةٍ تلمعُ) البصر، فقال أى عباس: من هؤلاء؟ قال: هذا رسول اللَّه ﷺ وأصحابه في المهاجرين الأولين والأنصار لقد أصبح ابن أخيك عظيم الملك، قال، لا واللَّه ما هو بملك، ولكنها النبوة، وكانوا عشرة آلاف، أو اثنى عشر ألفًا، ودفع رسول اللَّه ﷺ الراية إلى سعد بن عبادة، فدفعها سعد إلى ابنه قيس بن سعد، وركب أبو سفيان فسبق الناس حتى اطلَّع عليهم من الثنية، قال له أهل مكة: ما وراءك؟ قال: ورائى الدهْمُ، ورائى مالا قبل لكم به، ورائى من لم أر مثله، من دخل دارى فهو آمنٌ، فجعل الناس يقتحمون داره، وقدم رسول اللَّه ﷺ فوقف بالحجون بأعلى مكة، وبعث الزبير بن العوام في الخيل في أعلى الوادى، وبعث خالد بن الوليد في الخيل في أسفل الوادى، وقال رسول اللَّه ﷺ إنك لَخَيْرُ أَرْضِ اللَّهِ وأحب أرض اللَّه إلى اللَّه، وإنى واللَّه لو لم أُخرج منك ما خرجتُ، وإنها لن تَحلَّ لأحدٍ كان قبلى، ولا تحلَّ لأحدٍ بعدى، وإنما أُحِلَّتْ لى من النهار ساعةً، وهى ساعتى هذه حرامٌ لا يُعضَدُ شجرها، ولا يحتشُّ حشيشها، ولا يُلتْقطُ لقطتها إلا لمنشد، ثم قال له رجل يقال له أبو شاه والناس يقولون قال له العباسُ: يا رسول اللَّه! إلاذخر، فإنه لبيوتنا وقُيونِنا (*)، أو لبيوتنا وقبورنا، فأما ابن خطل فوجدوه معلقًا بأستار الكعبة فقتل وأما مقيس بن صبابة فوجدوه بين الصفا والمروة، فبادره نفرٌ من بنى كعب ليقتلوه، فقال ابن عمه نميلة خلُّوا عنه فواللَّه لا يدنو منه رجلٌ إلا ضربتُه بسيفى هذا حتى يَبُردَ، فتأخروا عنه فحمل عليه بسيفه ففلق به

هامته، وكره أن يفخر عليه أحدٌ، ثم طاف رسول اللَّه ﷺ بالبيت، ثم دخل عثمان بن طلحة فقال: أى عثمانُ! أين المفتاح؟ فقال: هو عند أمى سلامة ابنة سعد، فأرسل إليها رسول اللَّه ﷺ فقالت: لا واللات والعزى لا أدفعه إليه أبدًا، قال: إنه قد جاء أمرٌ غير الأمر الذى كنا عليه، فإنك إن لم تفعلى قتلت أنا وأخى فدفعته إليه فأقبل به حتى إذا كان وجاه رسول اللَّه ﷺ عشر فسقط المفتاح منه، فقام إليه رسول اللَّه ﷺ فأحنى عليه بثوبه، ثم فتح له عثمان فدخل رسول اللَّه ﷺ الكعبة، فكبر في زواياها وأرجائها، وحمد اللَّه -تعالى- ثم صلى بين الأسطوانتين ركعتين، ثم خرج فقام بين الناس، فقال علىٌّ: فتطاولت لها ورجوتُ أن يدفع إلينا المفتاح، فتكون فينا السقاية والحجابة، فقال رسول اللَّه ﷺ أين عثمان؟ هاكم ما أعطاكم اللَّه -تعالى- فدفع إليه المفتاح، ثم رقى بلال على ظهر الكعبة فأذن، فقال خالد بن أسيد: ما هذا الصوت؟ قالوا: بلالٌ بن رباح، قال: عبدُ أَبى بكر الحبشى؟ قالوا: نعم قال: أين؟ قالوا: على ظهر الكعبة، قال على مرقة بنى أَبى طلحة؟ قالوا: نعم، قال: ما يقول قالوا؟ يقول: أشهد أن لا إله إلا اللَّه، وأشهد أن محمدًا رسول اللَّه، قال: لقد أكرم اللَّه أبا خالد بن أسيد عن أن يسمع هذا الصوت -يعنى أباه، وكان ممن قتل يوم بدر في المشركين، وخرج رسول اللَّه ﷺ إلى حنين، وجمعت له هوازن بحنين فاقتتلوا فهزم أصحاب رسول اللَّه ﷺ قال -تعالى- {وَيَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئًا} الآية، فنزل رسول اللَّه ﷺ عن دابته فقال: [اللهم إنك إن شئت لم تُعَبْد بعد اليوم، شاهت (*) الوجوهُ، ثم رماهم بحصباء (* *) كانت في يده، فولوا مُدبرين، فأخذ رسول اللَّه ﷺ السْبَى والأموال، فقال لهم إن شئتم فالنداء، وإن شئتم فالسبى، فقالوا: لن نؤثر اليوم

على الحسب شيئًا، فقال رسول اللَّه ﷺ : إذا خرجت فاسألونى فإنى أعطيكم الذى لى، ولن يتعذر (*) على أحد من المسلمين، فلما خرج رسول اللَّه ﷺ صاحوا إليه، أما الذى قعد أعطيتكموه، وقال المسلمون مثل ذلك إلا عيينة بن حصن فإنه قال: أما الذى لى فأنا لا أعطيه، قال: فأنت على حقك (من ذلك)، فصارت له يومئذ عجوز عوراء، ثم حاصر رسول اللَّه ﷺ أهل الطائف قريبًا من شهر، فقال عمر بن الخطاب: أى رسول اللَّه ﷺ دعنى أدخل عليهم فأدعوهم إلى اللَّه -تعالى- قال: إنهم إذًا قاتلوك، فدخل عليهم عروة فدعاهم إلى اللَّه -تعالى- فرماه رجل من بنى مالكٍ بسهم فقتله، فقال رسول اللَّه ﷺ : مثله في قومه كمثل صاحب يسن، وقال رسول اللَّه ﷺ : خذوا مواشيهم، وضيقوا عليهم، ثم أقبل رسول اللَّه ﷺ راجعًا حتى إذا كان بنخلة جعل الناس يسألونه، قال أنس: حتى انتزعوا رداءه عن ظهره (فأبدوا) على مثل فلقة القمر، فقال: ردوا على ردائى لا أبالكم أتُبَخِّلونى (* *)، فواللَّه لو كان لى ما بينهما إبلا وغنمًا لأعطيتكموه، وأعطى المؤلفة يومئذٍ مائة مائة من الابل وأعطى الناس، فقالت الأنصار عند ذلك، فدعاهم رسول اللَّه ﷺ فقال: قلتم كذا وكذا، ألم أجدكم ضُلالًا فهداكم اللَّه بى؟ قالوا: بلى، قال: أو لم أجدكم عالة فأغناكم اللَّه -تعالى- بى قالوا: بلى، قال: ألم أجدكم أعداءً فألف اللَّه بين قلوبكم بى؟ قالوا: بلى، قال: أما إنكم لو شئتم قلتم: قد جئتنا مخذولًا فنصرناك، قالوا: اللَّه ورسوله أمَّنُّ قال: لو شئتم قلتم: جئتنا طريدًا فآويناك، قالوا: اللَّه ورسوله أمنُّ، قال: ولو شئتم قلتم جئتنا عائلًا فواسيناك قالوا: اللَّه ورسوله أمَّنُّ، قال: أفلا ترضون أن ينقلب الناس بالشاة والبعير وتنقلبون برسول اللَّه ﷺ إلى

دياركم، قالوا: بلى، فقال رسول اللَّه ﷺ : الناس دثارٌ (*) والأنصار شِعارٌ، وجعل على المغانم عباد بن وقش أخا بنى عبد الأشهل، فجاء رجل من أسلم عاريًا ليس عليه ثوب فقال: اكسنى من هذه البرود بردةً، قال: إنما هى مقاسم المسلمين ولا يحل لى أن أعطيك منها شيئًا، فقال قومه: اكسه منها بردة، فإن تكلم فيها أحد فهى من قسمنا وأعطائنا فأعطاه بردة، فبلغ ذلك رسول اللَّه ﷺ فقال: ما كنت أخشى هذا عليه ما كنت أخشاكم عليه، فقال: يا رسول اللَّه! ما أعطيته إياها حتى قال قومه: إن تكلم فيها أحدٌ فهى من قسمنا وأعطائنا، فقال: جزاكم اللَّهُ -تعالى- خيرًا، جزاكم اللَّه خيرًا".  

[ش] ابن أبى شيبة

See similar narrations below:

Collected by Bukhārī, Muslim, Abū Dāwūd, Ibn Mājah, Mālik, Aḥmad, Dārimī, Ḥākim, Ibn Ḥibbān, Ṭabarānī

Heraclius' questioning of Abū Sufyān in Jerusalem about the Prophet ﷺ, his followers, and the message of Islam

bukhari:7 – Abū al-Yamān al-Ḥakam b. Nāfiʿ > Shuʿayb > al-Zuhrī > ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > ʿAbdullāh b. ʿAbbās > Abū Sufyān b. Ḥarb

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.

  

البخاري:٧ – حَدَّثَنَا أَبُو الْيَمَانِ الْحَكَمُ بْنُ نَافِعٍ قَالَ أَخْبَرَنَا شُعَيْبٌ عَنِ الزُّهْرِيِّ قَالَ أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ أَخْبَرَهُ

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

  

bukhari:2661 – Abū al-Rabīʿ Sulaymān b. Dāwud And ʾAfhamanī Baʿḍah Aḥmad > Fulayḥ b. Sulaymān > Ibn Shihāb al-Zuhrī > ʿUrwah b. al-Zubayr Wasaʿīd b. al-Musayyab Waʿalqamah b. Waqqāṣ al-Laythī Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah > ʿĀʾishah

(the wife of the Prophet) "Whenever Messenger of Allah ﷺ intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Messenger of Allah ﷺ was through with his Ghazwa and returned home, and we approached the city of Medina, Messenger of Allah ﷺ ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was ʿAbdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet ﷺ which I used to receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?' I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?' She said, 'O Hanata (you there) didn't you hear what they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Messenger of Allah ﷺ came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Messenger of Allah ﷺ allowed me, and I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep till morning. In the morning Messenger of Allah ﷺ called ʿAli bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. ʿAisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Messenger of Allah ﷺ! Keep you wife, for, by Allah, we know nothing about her but good.' ʿAli bin Abu Talib said, 'O Messenger of Allah ﷺ! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barirah and said, 'O Barirah. Did you ever see anything which roused your suspicions about her?' Barirah said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Messenger of Allah ﷺ ascended the pulpit and requested that somebody support him in punishing ʿAbdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person (ʿAbdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Saʿd bin Muʿadh got up and said, 'O Messenger of Allah ﷺ! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Saʿd bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Saʿd bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Messenger of Allah ﷺ was standing on the pulpit. He got down and quieted them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O ʿAisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Messenger of Allah ﷺ finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Messenger of Allah ﷺ on my behalf. My father said, By Allah, I do not know what to say to Messenger of Allah ﷺ.' I said to my mother, 'Talk to Messenger of Allah ﷺ on my behalf.' She said, 'By Allah, I do not know what to say to Allah's Apostle. I was a young girl and did not have much knowledge of the Qur'an. I said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e. Jacob) who said, 'So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.' Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Messenger of Allah ﷺ was over, he was smiling and the first word he said, ʿAisha! Thank Allah, for Allah has declared your innocence.' My mother told me to go to Messenger of Allah ﷺ . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allah revealed: "Verily! They who spread the slander are a gang among you . . ." (24.11) When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'By Allah, I will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: -- "And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah's Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that Abu Bakr said, 'Yes ! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before. Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' She replied, 'O Messenger of Allah ﷺ! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha." Aisha further added "Zainab was competing with me (in her beauty and the Prophet's love), yet Allah protected her (from being malicious), for she had piety."  

البخاري:٢٦٦١ – حَدَّثَنَا أَبُو الرَّبِيعِ سُلَيْمَانُ بْنُ دَاوُدَ وَأَفْهَمَنِي بَعْضَهُ أَحْمَدُ حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ عَنِ ابْنِ شِهَابٍ الزُّهْرِيِّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَسَعِيدِ بْنِ الْمُسَيَّبِ وَعَلْقَمَةَ بْنِ وَقَّاصٍ اللَّيْثِيِّ وَعُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ عَنْ عَائِشَةَ ؓ زَوْجِ النَّبِيِّ ﷺ

حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللَّهُ مِنْهُ قَالَ الزُّهْرِيُّ وَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ أَوْعَى مِنْ بَعْضٍ وَأَثْبَتُ لَهُ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ وَاحِدٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي عَنْ عَائِشَةَ وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا زَعَمُوا أَنَّ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ سَفَرًا أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ فَأَقْرَعَ بَيْنَنَا فِي غَزَاةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَهُ بَعْدَ مَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجٍ وَأُنْزَلُ فِيهِ فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ فَلَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ فَأَقْبَلَ الَّذِينَ يَرْحَلُونَ لِي فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَثْقُلْنَ وَلَمْ يَغْشَهُنَّ اللَّحْمُ وَإِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ حِينَ رَفَعُوهُ ثِقَلَ الْهَوْدَجِ فَاحْتَمَلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا فَوَجَدْتُ عِقْدِي بَعْدَ مَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ فِيهِ أَحَدٌ فَأَمَمْتُ مَنْزِلِي الَّذِي كُنْتُ بِهِ فَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَىَّ فَبَيْنَا أَنَا جَالِسَةٌ غَلَبَتْنِي عَيْنَاىَ فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ أَنَاخَ رَاحِلَتَهُ فَوَطِئَ يَدَهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَ مَا نَزَلُوا مُعَرِّسِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى الإِفْكَ عَبْدُ اللَّهِ بْنُ أُبَىٍّ ابْنُ سَلُولَ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ بِهَا شَهْرًا يُفِيضُونَ مِنْ قَوْلِ أَصْحَابِ الإِفْكِ وَيَرِيبُنِي فِي وَجَعِي أَنِّي لاَ أَرَى مِنَ النَّبِيِّ ﷺ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَمْرَضُ إِنَّمَا يَدْخُلُ فَيُسَلِّمُ ثُمَّ يَقُولُ كَيْفَ تِيكُمْ لاَ أَشْعُرُ بِشَىْءٍ مِنْ ذَلِكَ حَتَّى نَقَهْتُ فَخَرَجْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ مُتَبَرَّزُنَا لاَ نَخْرُجُ إِلاَّ لَيْلاً إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ نَتَّخِذَ الْكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الأُوَلِ فِي الْبَرِّيَّةِ أَوْ فِي التَّنَزُّهِ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ بِنْتُ أَبِي رُهْمٍ نَمْشِي فَعَثُرَتْ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلاً شَهِدَ بَدْرًا فَقَالَتْ يَا هَنْتَاهْ أَلَمْ تَسْمَعِي مَا قَالُوا فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الإِفْكِ فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي دَخَلَ عَلَىَّ رَسُولُ اللَّهِ ﷺ فَسَلَّمَ فَقَالَ كَيْفَ تِيكُمْ فَقُلْتُ ائْذَنْ لِي إِلَى أَبَوَىَّ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي رَسُولُ اللَّهِ ﷺ فَأَتَيْتُ أَبَوَىَّ فَقُلْتُ لأُمِّي مَا يَتَحَدَّثُ بِهِ النَّاسُ فَقَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَى نَفْسِكِ الشَّأْنَ فَوَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةٌ عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلاَّ أَكْثَرْنَ عَلَيْهَا فَقُلْتُ سُبْحَانَ اللَّهِ وَلَقَدْ يَتَحَدَّثُ النَّاسُ بِهَذَا قَالَتْ فَبِتُّ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ ثُمَّ أَصْبَحْتُ فَدَعَا رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْىُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَيْهِ بِالَّذِي يَعْلَمُ فِي نَفْسِهِ مِنَ الْوُدِّ لَهُمْ فَقَالَ أُسَامَةُ أَهْلُكَ يَا رَسُولَ اللَّهِ وَلاَ نَعْلَمُ وَاللَّهِ إِلاَّ خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ يَا رَسُولَ اللَّهِ لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَسَلِ الْجَارِيَةَ تَصْدُقْكَ فَدَعَا رَسُولُ اللَّهِ ﷺ بَرِيرَةَ فَقَالَ يَا بَرِيرَةُ هَلْ رَأَيْتِ فِيهَا شَيْئًا يَرِيبُكِ فَقَالَتْ بَرِيرَةُ لاَ وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ مِنْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنِ الْعَجِينَ فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللَّهِ ﷺ مِنْ يَوْمِهِ فَاسْتَعْذَرَ مِنْ عَبْدِ اللَّهِ بْنِ أُبَىٍّ ابْنِ سَلُولَ فَقَالَ رَسُولُ اللَّهِ ﷺ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِي فَوَاللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلاَّ خَيْرًا وَقَدْ ذَكَرُوا رَجُلاً مَا عَلِمْتُ عَلَيْهِ إِلاَّ خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلاَّ مَعِي فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ يَا رَسُولَ اللَّهِ أَنَا وَاللَّهِ أَعْذِرُكَ مِنْهُ إِنْ كَانَ مِنَ الأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا فِيهِ أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ وَكَانَ قَبْلَ ذَلِكَ رَجُلاً صَالِحًا وَلَكِنِ احْتَمَلَتْهُ الْحَمِيَّةُ فَقَالَ كَذَبْتَ لَعَمْرُ اللَّهِ لاَ تَقْتُلُهُ وَلاَ تَقْدِرُ عَلَى ذَلِكَ فَقَامَ أُسَيْدُ بْنُ الْحُضَيْرِ فَقَالَ كَذَبْتَ لَعَمْرُ اللَّهِ وَاللَّهِ لَنَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَثَارَ الْحَيَّانِ الأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا وَرَسُولُ اللَّهِ ﷺ عَلَى الْمِنْبَرِ فَنَزَلَ فَخَفَّضَهُمْ حَتَّى سَكَتُوا وَسَكَتَ وَبَكَيْتُ يَوْمِي لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ فَأَصْبَحَ عِنْدِي أَبَوَاىَ قَدْ بَكَيْتُ لَيْلَتَيْنِ وَيَوْمًا حَتَّى أَظُنُّ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي قَالَتْ فَبَيْنَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي إِذِ اسْتَأْذَنَتِ امْرَأَةٌ مِنَ الأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ دَخَلَ رَسُولُ اللَّهِ ﷺ فَجَلَسَ وَلَمْ يَجْلِسْ عِنْدِي مِنْ يَوْمِ قِيلَ فِيَّ مَا قِيلَ قَبْلَهَا وَقَدْ مَكُثَ شَهْرًا لاَ يُوحَى إِلَيْهِ فِي شَأْنِي شَىْءٌ قَالَتْ فَتَشَهَّدَ ثُمَّ قَالَ يَا عَائِشَةُ فَإِنَّهُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللَّهُ وَإِنْ كُنْتِ أَلْمَمْتِ فَاسْتَغْفِرِي اللَّهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبِهِ ثُمَّ تَابَ تَابَ اللَّهُ عَلَيْهِ فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً وَقُلْتُ لأَبِي أَجِبْ عَنِّي رَسُولَ اللَّهِ ﷺ قَالَ وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ لأُمِّي أَجِيبِي عَنِّي رَسُولَ اللَّهِ ﷺ فِيمَا قَالَ قَالَتْ وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ قَالَتْ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لاَ أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ فَقُلْتُ إِنِّي وَاللَّهِ لَقَدْ عَلِمْتُ أَنَّكُمْ سَمِعْتُمْ مَا يَتَحَدَّثُ بِهِ النَّاسُ وَوَقَرَ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ وَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللَّهُ يَعْلَمُ إِنِّي لَبَرِيئَةٌ لاَ تُصَدِّقُونِي بِذَلِكَ وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللَّهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَتُصَدِّقُنِّي وَاللَّهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلاً إِلاَّ أَبَا يُوسُفَ إِذْ قَالَ {فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} ثُمَّ تَحَوَّلْتُ عَلَى فِرَاشِي وَأَنَا أَرْجُو أَنْ يُبَرِّئَنِي اللَّهُ وَلَكِنْ وَاللَّهِ مَا ظَنَنْتُ أَنْ يُنْزِلَ فِي شَأْنِي وَحْيًا وَلأَنَا أَحْقَرُ فِي نَفْسِي مِنْ أَنْ يُتَكَلَّمَ بِالْقُرْآنِ فِي أَمْرِي وَلَكِنِّي كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللَّهِ ﷺ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللَّهُ فَوَاللَّهِ مَا رَامَ مَجْلِسَهُ وَلاَ خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي يَوْمٍ شَاتٍ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللَّهِ ﷺ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلَ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ لِي يَا عَائِشَةُ احْمَدِي اللَّهَ فَقَدْ بَرَّأَكِ اللَّهُ فَقَالَتْ لِي أُمِّي قُومِي إِلَى رَسُولِ اللَّهِ ﷺ فَقُلْتُ لاَ وَاللَّهِ لاَ أَقُومُ إِلَيْهِ وَلاَ أَحْمَدُ إِلاَّ اللَّهَ فَأَنْزَلَ اللَّهُ تَعَالَى {إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ عُصْبَةٌ مِنْكُمْ} الآيَاتِ فَلَمَّا أَنْزَلَ اللَّهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ وَكَانَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ مِنْهُ وَاللَّهِ لاَ أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَ مَا قَالَ لِعَائِشَةَ فَأَنْزَلَ اللَّهُ تَعَالَى {وَلاَ يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} إِلَى قَوْلِهِ {غَفُورٌ رَحِيمٌ} فَقَالَ أَبُو بَكْرٍ بَلَى وَاللَّهِ إِنِّي لأُحِبُّ أَنْ يَغْفِرَ اللَّهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ الَّذِي كَانَ يُجْرِي عَلَيْهِ وَكَانَ رَسُولُ اللَّهِ ﷺ يَسْأَلُ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَ يَا زَيْنَبُ مَا عَلِمْتِ مَا رَأَيْتِ فَقَالَتْ يَا رَسُولَ اللَّهِ أَحْمِي سَمْعِي وَبَصَرِي وَاللَّهِ مَا عَلِمْتُ عَلَيْهَا إِلاَّ خَيْرًا قَالَتْ وَهْىَ الَّتِي كَانَتْ تُسَامِينِي فَعَصَمَهَا اللَّهُ بِالْوَرَعِ قَالَ وَحَدَّثَنَا فُلَيْحٌ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ عُرْوَةَ عَنْ عَائِشَةَ وَعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ مِثْلَهُ قَالَ وَحَدَّثَنَا فُلَيْحٌ عَنْ رَبِيعَةَ بْنِ أَبِي عَبْدِ الرَّحْمَنِ وَيَحْيَى بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ مِثْلَهُ  

bukhari:3700 – Mūsá b. Ismāʿīl > Abū ʿAwānah > Ḥuṣayn > ʿAmr b. Maymūn

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.  

البخاري:٣٧٠٠ – حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ حَدَّثَنَا أَبُو عَوَانَةَ عَنْ حُصَيْنٍ عَنْ عَمْرِو بْنِ مَيْمُونٍ قَالَ

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  

bukhari:4750 – Yaḥyá b. Bukayr > al-Layth > Yūnus > Ibn Shihāb > ʿUrwah b. al-Zubayr And Saʿīd b. al-Musayyab Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > ʿĀʾishah

(The wife of the Prophet) Whenever Messenger of Allah ﷺ intended to go on a journey, he used to draw lots among his wives and would take with him the one on whom the lot had fallen. Once he drew lots when he wanted to carry out a Ghazwa, and the lot came upon me. So I proceeded with Allah's Apostle after Allah's order of veiling (the women) had been revealed and thus I was carried in my howdah (on a camel) and dismounted while still in it. We carried on our journey, and when Allah's Apostle had finished his Ghazwa and returned and we approached Medina, Messenger of Allah ﷺ ordered to proceed at night. When the army was ordered to resume the homeward journey, I got up and walked on till I left the army (camp) behind. When I had answered the call of nature, I went towards my howdah, but behold ! A necklace of mine made of Jaz Azfar (a kind of black bead) was broken and I looked for it and my search for it detained me. The group of people who used to carry me, came and carried my howdah on to the back of my camel on which I was riding, considering that I was therein. At that time women were light in weight and were not fleshy for they used to eat little (food), so those people did not feel the lightness of the howdah while raising it up, and I was still a young lady. They drove away the camel and proceeded. Then I found my necklace after the army had gone. I came to their camp but found nobody therein so I went to the place where I used to stay, thinking that they would miss me and come back in my search. While I was sitting at my place, I felt sleepy and slept. Safwan bin Al-Mu'attil As-Sulami Adh- Dhakw-ani was behind the army. He had started in the last part of the night and reached my stationing place in the morning and saw the figure of a sleeping person. He came to me and recognized me on seeing me for he used to see me before veiling. I got up because of his saying: "Inna Li l-lahi wa inna ilaihi rajiun," which he uttered on recognizing me. I covered my face with my garment, and by Allah, he did not say to me a single word except, "Inna Li l-lahi wa inna ilaihi rajiun," till he made his shecamel kneel down whereupon he trod on its forelegs and I mounted it. Then Safwan set out, leading the she-camel that was carrying me, till we met the army while they were resting during the hot midday. Then whoever was meant for destruction, fell in destruction, and the leader of the Ifk (forged statement) was ʿAbdullah bin Ubai bin Salul. After this we arrived at Medina and I became ill for one month while the people were spreading the forged statements of the people of the Ifk, and I was not aware of anything thereof. But what aroused my doubt while I was sick, was that I was no longer receiving from Messenger of Allah ﷺ the same kindness as I used to receive when I fell sick. Messenger of Allah ﷺ would enter upon me, say a greeting and add, "How is that (lady)?" and then depart. That aroused my suspicion but I was not aware of the propagated evil till I recovered from my ailment. I went out with Um Mistah to answer the call of nature towards Al-Manasi, the place where we used to relieve ourselves, and used not to go out for this purpose except from night to night, and that was before we had lavatories close to our houses. And this habit of ours was similar to the habit of the old 'Arabs (in the deserts or in the tents) concerning the evacuation of the bowels, for we considered it troublesome and harmful to take lavatories in the houses. So I went out with Um Mistah who was the daughter of Abi Ruhm bin ʿAbd Manaf, and her mother was daughter of Sakhr bin Amir who was the aunt of Abi Bakr As-Siddiq, and her son was Mistah bin Uthatha. When we had finished our affair, Um Mistah and I came back towards my house. Um Mistah stumbled over her robe whereupon she said, "Let Mistah be ruined ! " I said to her, "What a bad word you have said! Do you abuse a man who has taken part in the Battle of Badr?' She said, "O you there! Didn't you hear what he has said?" I said, "And what did he say?" She then told me the statement of the people of the Ifk (forged statement) which added to my ailment. When I returned home, Messenger of Allah ﷺ came to me, and after greeting, he said, "How is that (lady)?" I said, "Will you allow me to go to my parents?" At that time I intended to be sure of the news through them. Messenger of Allah ﷺ allowed me and I went to my parents and asked my mother, "O my mother! What are the people talking about?" My mother said, "O my daughter! Take it easy, for by Allah, there is no charming lady who is loved by her husband who has other wives as well, but that those wives would find fault with her." I said, "Subhan Allah! Did the people really talk about that?" That night I kept on weeping the whole night till the morning. My tears never stopped, nor did I sleep, and morning broke while I was still weeping, Messenger of Allah ﷺ called ʿAli bin Abi Talib and Usama bin Zaid when the Divine Inspiration delayed, in order to consult them as to the idea of divorcing his wife. Usama bin Zaid told Messenger of Allah ﷺ of what he knew about the innocence of his wife and of his affection he kept for her. He said, "O Messenger of Allah ﷺ! She is your wife, and we do not know anything about her except good." But ʿAli bin Abi Talib said, "O Messenger of Allah ﷺ! Allah does not impose restrictions on you; and there are plenty of women other than her. If you however, ask (her) slave girl, she will tell you the truth." ʿAisha added: So Messenger of Allah ﷺ called for Barira and said, "O Barira! Did you ever see anything which might have aroused your suspicion? (as regards Aisha). Barira said, "By Allah Who has sent you with the truth, I have never seen anything regarding Aisha which I would blame her for except that she is a girl of immature age who sometimes sleeps and leaves the dough of her family unprotected so that the domestic goats come and eat it." So Messenger of Allah ﷺ got up (and addressed) the people an asked for somebody who would take revenge on ʿAbdullah bin Ubai bin Salul then. Messenger of Allah ﷺ, while on the pulpit, said, "O Muslims! Who will help me against a man who has hurt me by slandering my family? By Allah, I know nothing except good about my family, and people have blamed a man of whom I know nothing except good, and he never used to visit my family except with me," Saʿd bin Muʿadh Al-Ansari got up and said, "O Messenger of Allah ﷺ! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from our brethren, the Khazraj, then you give us your order and we will obey it." On that, Saʿd bin 'Ubada got up, and he was the chief of the Khazraj, and before this incident he had been a pious man but he was incited by his zeal for his tribe. He said to Saʿd (bin Muʿadh), "By Allah the Eternal, you have told a lie! You shall not kill him and you will never be able to kill him!" On that, Usaid bin Hudair, the cousin of Saʿd (bin Muʿadh) got up and said to Saʿd bin 'Ubada, "You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite defending the hypocrites!" So the two tribes of Al-Aus and Al-Khazraj got excited till they were on the point of fighting with each other while Messenger of Allah ﷺ was standing on the pulpit. Messenger of Allah ﷺ continued quietening them till they became silent whereupon he became silent too. On that day I kept on weeping so much that neither did my tears stop, nor could I sleep. In the morning my parents were with me, and I had wept for two nights and a day without sleeping and with incessant tears till they thought that my liver would burst with weeping. While they were with me and I was weeping, an Ansari woman asked permission to see me. I admitted her and she sat and started weeping with me. While I was in that state, Allah's Apostle came to us, greeted, and sat down,. He had never sat with me since the day what was said, was said. He had stayed a month without receiving any Divine Inspiration concerning my case. Messenger of Allah ﷺ recited the Tashahhud after he had sat down, and then said, "Thereafter, O ʿAisha! I have been informed such and-such a thing about you; and if you are innocent, Allah will reveal your innocence, and if you have committed a sin, then ask for Allah's forgiveness and repent to Him, for when a slave confesses his sin and then repents to Allah, Allah accepts his repentance." When Allah's Apostle had finished his speech, my tears ceased completely so that I no longer felt even a drop thereof. Then I said to my father, "Reply to Messenger of Allah ﷺ on my behalf as to what he said." He said, "By Allah, I do not know what to say to Messenger of Allah ﷺ." Then I said to my mother, "Reply to Allah's Apostle." She said, "I do not know what to say to Messenger of Allah ﷺ." Still a young girl as I was and though I had little knowledge of Qur'an, I said, "By Allah, I know that you heard this story (of the Ifk) so much so that it has been planted in your minds and you have believed it. So now, if I tell you that I am innocent, and Allah knows that I am innocent, you will not believe me; and if I confess something, and Allah knows that I am innocent of it, you will believe me. By Allah, I cannot find of you an example except that of Joseph's father: "So (for me) patience is most fitting against that which you assert and it is Allah (Alone) Whose help can be sought. Then I turned away and lay on my bed, and at that time I knew that I was innocent and that Allah would reveal my innocence. But by Allah, I never thought that Allah would sent down about my affair, Divine Inspiration that would be recited (forever), as I considered myself too unworthy to be talked of by Allah with something that was to be recited: but I hoped that Messenger of Allah ﷺ might have a vision in which Allah would prove my innocence. By Allah, Messenger of Allah ﷺ had not left his seat and nobody had left the house when the Divine Inspiration came to Messenger of Allah ﷺ . So there overtook him the same hard condition which used to overtake him (when he was Divinely Inspired) so that the drops of his sweat were running down, like pearls, though it was a (cold) winter day, and that was because of the heaviness of the Statement which was revealed to him. When that state of Messenger of Allah ﷺ was over, and he was smiling when he was relieved, the first word he said was, "Aisha, Allah has declared your innocence." My mother said to me, "Get up and go to him." I said, "By Allah, I will not go to him and I will not thank anybody but Allah." So Allah revealed: "Verily! They who spread the Slander are a gang among you. Think it not...." (24.11-20). When Allah revealed this to confirm my innocence, Abu Bakr As-Siddiq who used to provide for Mistah bin Uthatha because of the latter's kinship to him and his poverty, said, "By Allah, I will never provide for Mistah anything after what he has said about Aisha". So Allah revealed: (continued...) (continuing... 1): -6.274:... ... "Let not those among you who are good and are wealthy swear not to give (help) to their kinsmen, those in need, and those who have left their homes for Allah's Cause. Let them Pardon and forgive (i.e. do not punish them). Do you not love that should forgive you? Verily Allah is Oft-forgiving. Most Merciful." (24.22) Abu Bakr said, "Yes, by Allah, I wish that Allah should forgive me." So he resumed giving Mistah the aid he used to give him before and said, "By Allah, I will never withold it from him at all." Aisha further said: Messenger of Allah ﷺ also asked Zainab bint Jahsh about my case. He said, "O Zainab! What have you seen?" She replied, "O Messenger of Allah ﷺ! I protect my hearing and my sight (by refraining from telling lies). I know nothing but good (about Aisha)." Of all the wives of Messenger of Allah ﷺ, it was Zainab who aspired to receive from him the same favor as I used to receive, yet, Allah saved her (from telling lies) because of her piety. But her sister, Hamna, kept on fighting on her behalf so she was destroyed as were those who invented and spread the slander.  

البخاري:٤٧٥٠ – حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ حَدَّثَنَا اللَّيْثُ عَنْ يُونُسَ عَنِ ابْنِ شِهَابٍ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَسَعِيدُ بْنُ الْمُسَيَّبِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنْ حَدِيثِ عَائِشَةَ ؓ زَوْجِ النَّبِيِّ ﷺ

حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللَّهُ مِمَّا قَالُوا وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الْحَدِيثِ وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا وَإِنْ كَانَ بَعْضُهُمْ أَوْعَى لَهُ مِنْ بَعْضٍ الَّذِي حَدَّثَنِي عُرْوَةُ عَنْ عَائِشَةَ ؓ أَنَّ عَائِشَةَ ؓ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللَّهِ ﷺ مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللَّهِ ﷺ بَعْدَ مَا نَزَلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ قَافِلِينَ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى رَحْلِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ ظَفَارِ قَدِ انْقَطَعَ فَالْتَمَسْتُ عِقْدِي وَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَرْحَلُونَ لِي فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ رَكِبْتُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يُثْقِلْهُنَّ اللَّحْمُ إِنَّمَا تَأْكُلُ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ حِينَ رَفَعُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا فَوَجَدْتُ عِقْدِي بَعْدَ مَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا دَاعٍ وَلاَ مُجِيبٌ فَأَمَمْتُ مَنْزِلِي الَّذِي كُنْتُ بِهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَىَّ فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي فَعَرَفَنِي حِينَ رَآنِي وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي وَاللَّهِ مَا كَلَّمَنِي كَلِمَةً وَلاَ سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدَيْهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَ مَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى الإِفْكَ عَبْدَ اللَّهِ بْنَ أُبَىٍّ ابْنَ سَلُولَ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ حِينَ قَدِمْتُ شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الإِفْكِ لاَ أَشْعُرُ بِشَىْءٍ مِنْ ذَلِكَ وَهْوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لاَ أَعْرِفُ مِنْ رَسُولِ اللَّهِ ﷺ اللَّطَفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ عَلَىَّ رَسُولُ اللَّهِ ﷺ فَيُسَلِّمُ ثُمَّ يَقُولُ كَيْفَ تِيكُمْ ثُمَّ يَنْصَرِفُ فَذَاكَ الَّذِي يَرِيبُنِي وَلاَ أَشْعُرُ حَتَّى خَرَجْتُ بَعْدَ مَا نَقَهْتُ فَخَرَجَتْ مَعِي أُمُّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ وَهْوَ مُتَبَرَّزُنَا وَكُنَّا لاَ نَخْرُجُ إِلاَّ لَيْلاً إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ نَتَّخِذَ الْكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الأُوَلِ فِي التَّبَرُّزِ قِبَلَ الْغَائِطِ فَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ وَهْىَ ابْنَةُ أَبِي رُهْمِ بْنِ عَبْدِ مَنَافٍ وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ بَيْتِي قَدْ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلاً شَهِدَ بَدْرًا قَالَتْ أَىْ هَنْتَاهُ أَوَلَمْ تَسْمَعِي مَا قَالَ قَالَتْ قُلْتُ وَمَا قَالَ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الإِفْكِ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي وَدَخَلَ عَلَىَّ رَسُولُ اللَّهِ ﷺ تَعْنِي سَلَّمَ ثُمَّ قَالَ كَيْفَ تِيكُمْ فَقُلْتُ أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَىَّ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا قَالَتْ فَأَذِنَ لِي رَسُولُ اللَّهِ ﷺ فَجِئْتُ أَبَوَىَّ فَقُلْتُ لأُمِّي يَا أُمَّتَاهْ مَا يَتَحَدَّثُ النَّاسُ قَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكَ فَوَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلاَّ كَثَّرْنَ عَلَيْهَا قَالَتْ فَقُلْتُ سُبْحَانَ اللَّهِ وَلَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا قَالَتْ فَبَكَيْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ حَتَّى أَصْبَحْتُ أَبْكِي فَدَعَا رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ ؓ حِينَ اسْتَلْبَثَ الْوَحْىُ يَسْتَأْمِرُهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ بْنُ زَيْدٍ فَأَشَارَ عَلَى رَسُولِ اللَّهِ ﷺ بِالَّذِي يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِي يَعْلَمُ لَهُمْ فِي نَفْسِهِ مِنَ الْوُدِّ فَقَالَ يَا رَسُولَ اللَّهِ أَهْلَكَ وَمَا نَعْلَمُ إِلاَّ خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ يَا رَسُولَ اللَّهِ لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللَّهِ ﷺ بَرِيرَةَ فَقَالَ أَىْ بَرِيرَةُ هَلْ رَأَيْتِ عَلَيْهَا مِنْ شَىْءٍ يَرِيبُكِ قَالَتْ بَرِيرَةُ لاَ وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ عَلَيْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللَّهِ ﷺ فَاسْتَعْذَرَ يَوْمَئِذٍ مِنْ عَبْدِ اللَّهِ بْنِ أُبَىٍّ ابْنِ سَلُولَ قَالَتْ فَقَالَ رَسُولُ اللَّهِ ﷺ وَهْوَ عَلَى الْمِنْبَرِ يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي فَوَاللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلاَّ خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلاً مَا عَلِمْتُ عَلَيْهِ إِلاَّ خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلاَّ مَعِي فَقَامَ سَعْدُ بْنُ مُعَاذٍ الأَنْصَارِيُّ فَقَالَ يَا رَسُولَ اللَّهِ أَنَا أَعْذِرُكَ مِنْهُ إِنْ كَانَ مِنَ الأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ قَالَتْ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهْوَ سَيِّدُ الْخَزْرَجِ وَكَانَ قَبْلَ ذَلِكَ رَجُلاً صَالِحًا وَلَكِنِ احْتَمَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدٍ كَذَبْتَ لَعَمْرُ اللَّهِ لاَ تَقْتُلُهُ وَلاَ تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهْوَ ابْنُ عَمِّ سَعْدٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللَّهِ لَنَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَتَثَاوَرَ الْحَيَّانِ الأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللَّهِ ﷺ قَائِمٌ عَلَى الْمِنْبَرِ فَلَمْ يَزَلْ رَسُولُ اللَّهِ ﷺ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ قَالَتْ فَمَكُثْتُ يَوْمِي ذَلِكَ لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ قَالَتْ فَأَصْبَحَ أَبَوَاىَ عِنْدِي وَقَدْ بَكَيْتُ لَيْلَتَيْنِ وَيَوْمًا لاَ أَكْتَحِلُ بِنَوْمٍ وَلاَ يَرْقَأُ لِي دَمْعٌ يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي قَالَتْ فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي فَاسْتَأْذَنَتْ عَلَىَّ امْرَأَةٌ مِنَ الأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي قَالَتْ فَبَيْنَا نَحْنُ عَلَى ذَلِكَ دَخَلَ عَلَيْنَا رَسُولُ اللَّهِ ﷺ فَسَلَّمَ ثُمَّ جَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ مَا قِيلَ قَبْلَهَا وَقَدْ لَبِثَ شَهْرًا لاَ يُوحَى إِلَيْهِ فِي شَأْنِي قَالَتْ فَتَشَهَّدَ رَسُولُ اللَّهِ ﷺ حِينَ جَلَسَ ثُمَّ قَالَ أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ قَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللَّهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللَّهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبِهِ ثُمَّ تَابَ إِلَى اللَّهِ تَابَ اللَّهُ عَلَيْهِ قَالَتْ فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لأَبِي أَجِبْ رَسُولَ اللَّهِ ﷺ فِيمَا قَالَ قَالَ وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ لأُمِّي أَجِيبِي رَسُولَ اللَّهِ ﷺ قَالَتْ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ قَالَتْ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لاَ أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ إِنِّي وَاللَّهِ لَقَدْ عَلِمْتُ لَقَدْ سَمِعْتُمْ هَذَا الْحَدِيثَ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ فَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللَّهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لاَ تُصَدِّقُونِي بِذَلِكَ وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللَّهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُنِّي وَاللَّهِ مَا أَجِدُ لَكُمْ مَثَلاً إِلاَّ قَوْلَ أَبِي يُوسُفَ قَالَ {فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} قَالَتْ ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي قَالَتْ وَأَنَا حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ وَأَنَّ اللَّهَ مُبَرِّئِي بِبَرَاءَتِي وَلَكِنْ وَاللَّهِ مَا كُنْتُ أَظُنُّ أَنَّ اللَّهَ مُنْزِلٌ فِي شَأْنِي وَحْيًا يُتْلَى وَلَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللَّهُ فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللَّهِ ﷺ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللَّهُ بِهَا قَالَتْ فَوَاللَّهِ مَا رَامَ رَسُولُ اللَّهِ ﷺ وَلاَ خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ وَهْوَ فِي يَوْمٍ شَاتٍ مِنْ ثِقَلِ الْقَوْلِ الَّذِي يُنْزَلُ عَلَيْهِ قَالَتْ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللَّهِ ﷺ سُرِّيَ عَنْهُ وَهْوَ يَضْحَكُ فَكَانَتْ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا يَا عَائِشَةُ أَمَّا اللَّهُ ﷻ فَقَدْ بَرَّأَكِ فَقَالَتْ أُمِّي قُومِي إِلَيْهِ قَالَتْ فَقُلْتُ وَاللَّهِ لاَ أَقُومُ إِلَيْهِ وَلاَ أَحْمَدُ إِلاَّ اللَّهَ ﷻ وَأَنْزَلَ اللَّهُ {إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ عُصْبَةٌ مِنْكُمْ لاَ تَحْسِبُوهُ} الْعَشْرَ الآيَاتِ كُلَّهَا فَلَمَّا أَنْزَلَ اللَّهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ وَكَانَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ وَاللَّهِ لاَ أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ مَا قَالَ فَأَنْزَلَ اللَّهُ {وَلاَ يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلاَ تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ} قَالَ أَبُو بَكْرٍ بَلَى وَاللَّهِ إِنِّي أُحِبُّ أَنْ يَغْفِرَ اللَّهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ وَاللَّهِ لاَ أَنْزِعُهَا مِنْهُ أَبَدًا قَالَتْ عَائِشَةُ وَكَانَ رَسُولُ اللَّهِ ﷺ يَسْأَلُ زَيْنَبَ ابْنَةَ جَحْشٍ عَنْ أَمْرِي فَقَالَ يَا زَيْنَبُ مَاذَا عَلِمْتِ أَوْ رَأَيْتِ فَقَالَتْ يَا رَسُولَ اللَّهِ أَحْمِي سَمْعِي وَبَصَرِي مَا عَلِمْتُ إِلاَّ خَيْرًا قَالَتْ وَهْىَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ رَسُولِ اللَّهِ ﷺ فَعَصَمَهَا اللَّهُ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ مِنْ أَصْحَابِ الإِفْكِ  

bukhari:4141 – ʿAbd al-ʿAzīz b. ʿAbdullāh > Ibrāhīm b. Saʿd > Ṣāliḥ > Ibn Shihāb > ʿUrwah b. al-Zubayr And Saʿīd b. al-Musayyab Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > ʿĀʾishah

Whenever Messenger of Allah ﷺ intended to go on a journey, he used to draw lots amongst his wives, and Messenger of Allah ﷺ used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Messenger of Allah ﷺ after Allah's order of veiling (the women) had been revealed. I was carried (on the back of a camel) in my howdah and carried down while still in it (when we came to a halt). So we went on till Messenger of Allah ﷺ had finished from that Ghazwa of his and returned. When we approached the city of Medina he announced at night that it was time for departure. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding animal. I touched my chest to find that my necklace which was made of Zifar beads (i.e. Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me. (In the meanwhile) the people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left (along with it). I found my necklace after the army had gone. Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja' (i.e. "Inna li l-lahi wa inna llaihi raji'un") as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja'. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was ʿAbdullah bin Ubai Ibn Salul." (Urwa said, "The people propagated the slander and talked about it in his (i.e. ʿAbdullah's) presence and he confirmed it and listened to it and asked about it to let it prevail." ʿUrwa also added, "None was mentioned as members of the slanderous group besides (ʿAbdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was ʿAbdullah bin Ubai bin Salul." ʿUrwa added, "ʿAisha disliked to have Hassan abused in her presence and she used to say, 'It was he who said: My father and his (i.e. my father's) father and my honor are all for the protection of Muhammad's honor from you."). ʿAisha added, "After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Messenger of Allah ﷺ as I used to receive when I got sick. (But now) Messenger of Allah ﷺ would only come, greet me and say,' How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi' where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old 'Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin ʿAbd Manaf, whose mother was the daughter of Sakhr bin 'Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin ʿAbbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (i.e. Mistah) said? 'I said, 'What did he say?' Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Messenger of Allah ﷺ came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents?' as I wanted to be sure about the news through them. Allah's Apostle allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.' I said, 'Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed. Messenger of Allah ﷺ called ʿAli bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, '(O Messenger of Allah ﷺ!) She is your wife and we do not know anything except good about her.' ʿAli bin Abi Talib said, 'O Messenger of Allah ﷺ! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barira (i.e. the maid-servant) and said, 'O Barira! Did you ever see anything which aroused your suspicion?' Barira said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.' So, on that day, Messenger of Allah ﷺ got up on the pulpit and complained about ʿAbdullah bin Ubai (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.' Saʿd bin Muʿadh the brother of Banu ʿAbd Al-Ashhal got up and said, 'O Messenger of Allah ﷺ! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Saʿd bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Saʿd (bin Muʿadh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.' On that, Usaid bin Hudair who was the cousin of Saʿd (bin Muʿadh) got up and said to Saʿd bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Messenger of Allah ﷺ was standing on the pulpit. Messenger of Allah ﷺ kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep. In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah's Apostle then recited Tashah-hud and then said, 'Amma Badu, O ʿAisha! I have been informed so-andso about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.' (continued...) (continuing... 1): -5.462:... ... When Messenger of Allah ﷺ finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Messenger of Allah ﷺ on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Messenger of Allah ﷺ .' Then I said to my mother, 'Reply to Messenger of Allah ﷺ on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Messenger of Allah ﷺ.' In spite of the fact that I was a young girl and had a little knowledge of Qur'an, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph's father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. But, by Allah, before Messenger of Allah ﷺ left his seat and before any of the household left, the Divine inspiration came to Messenger of Allah ﷺ. So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Messenger of Allah ﷺ was over, he got up smiling, and the first word he said was, 'O ʿAisha! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (i.e. Messenger of Allah ﷺ). I replied, 'By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:- - "Verily! They who spread the slander Are a gang, among you............." (24.11-20) Allah revealed those Qur'anic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, 'By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.' Then Allah revealed:-- "And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah's cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful." (24.22) Abu Bakr As-Siddiq said, 'Yes, by Allah, I would like that Allah forgive me.' and went on giving Mistah the money he used to give him before. He also added, 'By Allah, I will never deprive him of it at all.' Aisha further said:." Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, 'What do you know and what did you see?" She replied, "O Messenger of Allah ﷺ! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about ʿAisha).' From amongst the wives of the Prophet ﷺ Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, 'Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.' Later on the man was martyred in Allah's Cause."  

البخاري:٤١٤١ – حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ عَنْ صَالِحٍ عَنِ ابْنِ شِهَابٍ قَالَ حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَسَعِيدُ بْنُ الْمُسَيَّبِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنْ عَائِشَةَ ؓ زَوْجِ النَّبِيِّ ﷺ

حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا وَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ كَانَ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَثْبَتَ لَهُ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ رَجُلٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي عَنْ عَائِشَةَ وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا وَإِنْ كَانَ بَعْضُهُمْ أَوْعَى لَهُ مِنْ بَعْضٍ قَالُوا قَالَتْ عَائِشَةُ كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيُّهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللَّهِ ﷺ مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ فِيهَا سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللَّهِ ﷺ بَعْدَ مَا أُنْزِلَ الْحِجَابُ فَكُنْتُ أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ دَنَوْنَا مِنَ الْمَدِينَةِ قَافِلِينَ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى رَحْلِي فَلَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ ظَفَارِ قَدِ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ قَالَتْ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يُرَحِّلُونِي فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ عَلَيْهِ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَهْبُلْنَ وَلَمْ يَغْشَهُنَّ اللَّحْمُ إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ حِينَ رَفَعُوهُ وَحَمَلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ فَسَارُوا وَوَجَدْتُ عِقْدِي بَعْدَ مَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا مِنْهُمْ دَاعٍ وَلاَ مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ بِهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَىَّ فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَعَرَفَنِي حِينَ رَآنِي وَكَانَ رَآنِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي وَاللَّهِ مَا تَكَلَّمْنَا بِكَلِمَةٍ وَلاَ سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ وَهَوَى حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَقُمْتُ إِلَيْهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ وَهُمْ نُزُولٌ قَالَتْ فَهَلَكَ {فِيَّ} مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الإِفْكِ عَبْدَ اللَّهِ بْنَ أُبَىٍّ ابْنَ سَلُولَ قَالَ عُرْوَةُ أُخْبِرْتُ أَنَّهُ كَانَ يُشَاعُ وَيُتَحَدَّثُ بِهِ عِنْدَهُ فَيُقِرُّهُ وَيَسْتَمِعُهُ وَيَسْتَوْشِيهِ وَقَالَ عُرْوَةُ أَيْضًا لَمْ يُسَمَّ مِنْ أَهْلِ الإِفْكِ أَيْضًا إِلاَّ حَسَّانُ بْنُ ثَابِتٍ وَمِسْطَحُ بْنُ أُثَاثَةَ وَحَمْنَةُ بِنْتُ جَحْشٍ فِي نَاسٍ آخَرِينَ لاَ عِلْمَ لِي بِهِمْ غَيْرَ أَنَّهُمْ عُصْبَةٌ كَمَا قَالَ اللَّهُ تَعَالَى وَإِنَّ كُبْرَ ذَلِكَ يُقَالُ عَبْدُ اللَّهِ بْنُ أُبَىٍّ ابْنُ سَلُولَ قَالَ عُرْوَةُ كَانَتْ عَائِشَةُ تَكْرَهُ أَنْ يُسَبَّ عِنْدَهَا حَسَّانُ وَتَقُولُ إِنَّهُ الَّذِي قَالَ فَإِنَّ أَبِي وَوَالِدَهُ وَعِرْضِي لِعِرْضِ مُحَمَّدٍ مِنْكُمْ وِقَاءُ قَالَتْ عَائِشَةُ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ حِينَ قَدِمْتُ شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الإِفْكِ لاَ أَشْعُرُ بِشَىْءٍ مِنْ ذَلِكَ وَهْوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لاَ أَعْرِفُ مِنْ رَسُولِ اللَّهِ ﷺ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ عَلَىَّ رَسُولُ اللَّهِ ﷺ فَيُسَلِّمُ ثُمَّ يَقُولُ كَيْفَ تِيكُمْ ثُمَّ يَنْصَرِفُ فَذَلِكَ يَرِيبُنِي وَلاَ أَشْعُرُ بِالشَّرِّ حَتَّى خَرَجْتُ حِينَ نَقَهْتُ فَخَرَجْتُ مَعَ أُمِّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ وَكَانَ مُتَبَرَّزَنَا وَكُنَّا لاَ نَخْرُجُ إِلاَّ لَيْلاً إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ نَتَّخِذَ الْكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا قَالَتْ وَأَمْرُنَا أَمْرُ الْعَرَبِ الأُوَلِ فِي الْبَرِّيَّةِ قِبَلَ الْغَائِطِ وَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا قَالَتْ فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ وَهْىَ ابْنَةُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ بَيْتِي حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلاً شَهِدَ بَدْرًا فَقَالَتْ أَىْ هَنْتَاهْ وَلَمْ تَسْمَعِي مَا قَالَ قَالَتْ وَقُلْتُ مَا قَالَ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الإِفْكِ قَالَتْ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي دَخَلَ عَلَىَّ رَسُولُ اللَّهِ ﷺ فَسَلَّمَ ثُمَّ قَالَ كَيْفَ تِيكُمْ فَقُلْتُ لَهُ أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَىَّ قَالَتْ وَأُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا قَالَتْ فَأَذِنَ لِي رَسُولُ اللَّهِ ﷺ فَقُلْتُ لأُمِّي يَا أُمَّتَاهُ مَاذَا يَتَحَدَّثُ النَّاسُ قَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ فَوَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا لَهَا ضَرَائِرُ إِلاَّ كَثَّرْنَ عَلَيْهَا قَالَتْ فَقُلْتُ سُبْحَانَ اللَّهِ أَوَلَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا قَالَتْ فَبَكَيْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ ثُمَّ أَصْبَحْتُ أَبْكِي قَالَتْ وَدَعَا رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْىُ يَسْأَلُهُمَا وَيَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى رَسُولِ اللَّهِ ﷺ بِالَّذِي يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِي يَعْلَمُ لَهُمْ فِي نَفْسِهِ فَقَالَ أُسَامَةُ أَهْلَكَ وَلاَ نَعْلَمُ إِلاَّ خَيْرًا وَأَمَّا عَلِيٌّ فَقَالَ يَا رَسُولَ اللَّهِ لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَسَلِ الْجَارِيَةَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللَّهِ ﷺ بَرِيرَةَ فَقَالَ أَىْ بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَىْءٍ يَرِيبُكِ قَالَتْ لَهُ بَرِيرَةُ وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ عَلَيْهَا أَمْرًا قَطُّ أَغْمِصُهُ غَيْرَ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ قَالَتْ فَقَامَ رَسُولُ اللَّهِ ﷺ مِنْ يَوْمِهِ فَاسْتَعْذَرَ مِنْ عَبْدِ اللَّهِ بْنِ أُبَىٍّ وَهْوَ عَلَى الْمِنْبَرِ فَقَالَ يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي عَنْهُ أَذَاهُ فِي أَهْلِي وَاللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلاَّ خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلاً مَا عَلِمْتُ عَلَيْهِ إِلاَّ خَيْرًا وَمَا يَدْخُلُ عَلَى أَهْلِي إِلاَّ مَعِي قَالَتْ فَقَامَ سَعْدُ بْنُ مُعَاذٍ أَخُو بَنِي عَبْدِ الأَشْهَلِ فَقَالَ أَنَا يَا رَسُولَ اللَّهِ أَعْذِرُكَ فَإِنْ كَانَ مِنَ الأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ قَالَتْ فَقَامَ رَجُلٌ مِنَ الْخَزْرَجِ وَكَانَتْ أُمُّ حَسَّانَ بِنْتَ عَمِّهِ مِنْ فَخِذِهِ وَهْوَ سَعْدُ بْنُ عُبَادَةَ وَهْوَ سَيِّدُ الْخَزْرَجِ قَالَتْ وَكَانَ قَبْلَ ذَلِكَ رَجُلاً صَالِحًا وَلَكِنِ احْتَمَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدٍ كَذَبْتَ لَعَمْرُ اللَّهِ لاَ تَقْتُلُهُ وَلاَ تَقْدِرُ عَلَى قَتْلِهِ وَلَوْ كَانَ مِنْ رَهْطِكَ مَا أَحْبَبْتَ أَنْ يُقْتَلَ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهْوَ ابْنُ عَمِّ سَعْدٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللَّهِ لَنَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ قَالَتْ فَثَارَ الْحَيَّانِ الأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللَّهِ ﷺ قَائِمٌ عَلَى الْمِنْبَرِ قَالَتْ فَلَمْ يَزَلْ رَسُولُ اللَّهِ ﷺ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ قَالَتْ فَبَكَيْتُ يَوْمِي ذَلِكَ كُلَّهُ لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ قَالَتْ وَأَصْبَحَ أَبَوَاىَ عِنْدِي وَقَدْ بَكَيْتُ لَيْلَتَيْنِ وَيَوْمًا لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ حَتَّى إِنِّي لأَظُنُّ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَا أَبَوَاىَ جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي فَاسْتَأْذَنَتْ عَلَىَّ امْرَأَةٌ مِنَ الأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي قَالَتْ فَبَيْنَا نَحْنُ عَلَى ذَلِكَ دَخَلَ رَسُولُ اللَّهِ ﷺ عَلَيْنَا فَسَلَّمَ ثُمَّ جَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ مَا قِيلَ قَبْلَهَا وَقَدْ لَبِثَ شَهْرًا لاَ يُوحَى إِلَيْهِ فِي شَأْنِي بِشَىْءٍ قَالَتْ فَتَشَهَّدَ رَسُولُ اللَّهِ ﷺ حِينَ جَلَسَ ثُمَّ قَالَ أَمَّا بَعْدُ يَا عَائِشَةُ إِنَّهُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللَّهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللَّهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ ثُمَّ تَابَ تَابَ اللَّهُ عَلَيْهِ قَالَتْ فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لأَبِي أَجِبْ رَسُولَ اللَّهِ ﷺ عَنِّي فِيمَا قَالَ فَقَالَ أَبِي وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ لأُمِّي أَجِيبِي رَسُولَ اللَّهِ ﷺ فِيمَا قَالَ قَالَتْ أُمِّي وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لاَ أَقْرَأُ مِنَ الْقُرْآنِ كَثِيرًا إِنِّي وَاللَّهِ لَقَدْ عَلِمْتُ لَقَدْ سَمِعْتُمْ هَذَا الْحَدِيثَ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ فَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ لاَ تُصَدِّقُونِي وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللَّهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُنِّي فَوَاللَّهِ لاَ أَجِدُ لِي وَلَكُمْ مَثَلاً إِلاَّ أَبَا يُوسُفَ حِينَ قَالَ {فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} ثُمَّ تَحَوَّلْتُ وَاضْطَجَعْتُ عَلَى فِرَاشِي وَاللَّهُ يَعْلَمُ أَنِّي حِينَئِذٍ بَرِيئَةٌ وَأَنَّ اللَّهَ مُبَرِّئِي بِبَرَاءَتِي وَلَكِنْ وَاللَّهِ مَا كُنْتُ أَظُنُّ أَنَّ اللَّهَ مُنْزِلٌ فِي شَأْنِي وَحْيًا يُتْلَى لَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللَّهُ فِيَّ بِأَمْرٍ وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللَّهِ ﷺ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللَّهُ بِهَا فَوَاللَّهِ مَا رَامَ رَسُولُ اللَّهِ ﷺ مَجْلِسَهُ وَلاَ خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِنَ الْعَرَقِ مِثْلُ الْجُمَانِ وَهْوَ فِي يَوْمٍ شَاتٍ مِنْ ثِقَلِ الْقَوْلِ الَّذِي أُنْزِلَ عَلَيْهِ قَالَتْ فَسُرِّيَ عَنْ رَسُولِ اللَّهِ ﷺ وَهْوَ يَضْحَكُ فَكَانَتْ أَوَّلَ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ يَا عَائِشَةُ أَمَّا اللَّهُ فَقَدْ بَرَّأَكِ قَالَتْ فَقَالَتْ لِي أُمِّي قُومِي إِلَيْهِ فَقُلْتُ وَاللَّهِ لاَ أَقُومُ إِلَيْهِ فَإِنِّي لاَ أَحْمَدُ إِلاَّ اللَّهَ ﷻ قَالَتْ وَأَنْزَلَ اللَّهُ تَعَالَى {إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ} الْعَشْرَ الآيَاتِ ثُمَّ أَنْزَلَ اللَّهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ وَكَانَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ وَاللَّهِ لاَ أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ مَا قَالَ فَأَنْزَلَ اللَّهُ { وَلاَ يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ} إِلَى قَوْلِهِ {غَفُورٌ رَحِيمٌ} قَالَ أَبُو بَكْرٍ الصِّدِّيقُ بَلَى وَاللَّهِ إِنِّي لأُحِبُّ أَنْ يَغْفِرَ اللَّهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ وَاللَّهِ لَا أَنْزِعُهَا مِنْهُ أَبَدًا قَالَتْ عَائِشَةُ وَكَانَ رَسُولُ اللَّهِ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَ لِزَيْنَبَ مَاذَا عَلِمْتِ أَوْ رَأَيْتِ فَقَالَتْ يَا رَسُولَ اللَّهِ أَحْمِي سَمْعِي وَبَصَرِي وَاللَّهِ مَا عَلِمْتُ إِلَّا خَيْرًا قَالَتْ عَائِشَةُ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللَّهُ بِالْوَرَعِ قَالَتْ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ قَالَ ابْنُ شِهَابٍ فَهَذَا الَّذِي بَلَغَنِي مِنْ حَدِيثِ هَؤُلَاءِ الرَّهْطِ ثُمَّ قَالَ عُرْوَةُ قَالَتْ عَائِشَةُ وَاللَّهِ إِنَّ الرَّجُلَ الَّذِي قِيلَ لَهُ مَا قِيلَ لَيَقُولُ سُبْحَانَ اللَّهِ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا كَشَفْتُ مِنْ كَنَفِ أُنْثَى قَطُّ قَالَتْ ثُمَّ قُتِلَ بَعْدَ ذَلِكَ فِي سَبِيلِ اللَّهِ  

bukhari:6830 – ʿAbd al-ʿAzīz b. ʿAbdullāh > Ibrāhīm b. Saʿd > Ṣāliḥ > Ibn Shihāb > ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > Ibn ʿAbbās

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

البخاري:٦٨٣٠ – حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ حَدَّثَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ عَنْ صَالِحٍ عَنِ ابْنِ شِهَابٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنِ ابْنِ عَبَّاسٍ قَالَ

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

muslim:2770a – [Chain 1] Ḥabbān b. Mūsá > ʿAbdullāh b. al-Mubārak > Yūnus b. Yazīd al-Aylī [Chain 2] Isḥāq b. Ibrāhīm al-Ḥanẓalī And Muḥammad b. Rāfiʿ Waʿabd b. Ḥumayd > Ibn Rāfiʿ > al-Ākharān > ʿAbd al-Razzāq > Maʿmar Wa-al-Ssiyāq Ḥadīth Maʿmar from Riwāyah ʿAbd And Ibn Rāfiʿ > Yūnus Wamaʿmar > al-Zuhrī > Saʿīd b. al-Musayyab Waʿurwh b. al-Zubayr Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > ʿĀʾishah Zawj

'A'isha said: Whenever Messenger of Allah ﷺ intended to set out on a journey he cast lots amongst his wives and he took one with him in whose favour the lot was cast. It so happened that he cast lots amongst us while setting out on a battle and it was cast in my favour, so I set out along with Messenger of Allah ﷺ. This relates to the period when the revelation concerning the commands of veil had been made. I was carried in a haudaj and I was brought down where we had to stay. In short, when we set out for return journey from the expedition and our caravan was near Medina, Messenger of Allah ﷺ commanded one night to march forward. I also got up when the command for the march was given and moved on until I went out of the encampments of the army and after relieving myself I came to my place. I touched my chest and found that my necklace which had been made of the stones of zafar had been broken. I retraced my steps and tried to search my necklace and this detained me there. The group of people who saddled my ride and placed my haudaj carrying me upon the camels marched on. They were under the impression that I was in it. The women in those days were light of weight and they did not wear much flesh, as they ate less food; so they did not perceive the weight of my haudaj as they placed it upon the camel as I was a young girl at that time. So they drove the camel and Eet out and I found my necklace after the army had marched. I came to my place and there was none to call and none to respond (the call). I waited at my place under the impression that when the people would riot find me they would come back. So I kept sitting at my place. I was overpowered by sleep and slept. Safwan b. Mu'attal Sulami Dhakwini, who had lagged behind the army because of taking rest came to my place walking in the latter part of the night and he saw the body of a person who was asleep. He came to me and recognised me as he had seen rue before it was enjoined to observe purda. I got ap by his voice as he recited Inna lillahi wa inna ilaihi raji'un [we are for Allah and to Him we have to return. ] and I covered my head with my headdress. By Allah, he did not speak to me a word and I did not hear a word from him except Inna lillahi. He made his camel kneel down and I amounted the camel as he pressed tLe camel's foreleg and he moved on leaning the camel by the nose string on which I was riding until we came to the army where it had encamped for rest because of extreme heat. Woe be upon those who harboured doubts about me and the most notorious among them was 'Abdullah b. Ubayy, the great hypocrite. We came to Medina and I fell sick for a month. The people had been deliberating over the statements of those who had brought these calumnies against me. I was absolutely unaware of anything concerning that. This, however, caused doubt in my mind that I did not see Messenger of Allah (may peace be upon him.) treating me with such kindness with which he treated me as I fell ill before this. The Prophet ﷺ would coome and greet me with Assalam-o-'Alaikum and only ask me how I was. This caused doubt in my mind, but I was unaware of the evil. I wept outside despite my failing health and there went along with me Umm Mistah and she said the daughter of Abu Rhm b. Muttalib b. 'Abd Manaf and his mother was the daughter of Sakhr b. 'Amir, the sister of the mother of Abu Bakr Sidiq and his son was Mistah b. Uthatha b. 'Abbad b. Muttalib. I and the daughter of Abu Rahm set towards the direction of my house. Something got into the head dress of Umm Mistah and she said: Woe be upon Mistah. And I said. Woe be upon what you say. Do you curse people who had participated in Badr? She said: Innocent woman, have you not heard what he said? I said: What did he say? She conveyed to me the statement of those who had brought false allegations against me. So my illness was aggravated. I went to my house and Messenger of Allah ﷺ came to me and he greeted me and then said: How is that woman? I said: Do you permit me to go to the (house) of my parents? She (further) said: I had at that time made up my mind to confirm this news from them. Messenger of Allah ﷺ permitted me. So I came to (the house of) my parents and said to my mother: Mother, do you know what the people are talking about? She said: My daughter, you should not worry. By Allah, if there is a handsome woman who is loved by her husband and he has co-wives also they talk many a thing about her. I said: Hallowed be Allah, what are the people talking about? I wept during the whole night until it was morning and I did not have a wink of sleep and I wept even in the morning. As the revelation was delayed (in regard to this matter), so Messenger of Allah ﷺ called 'Ali ibn Abi 'Talib and Usama b. Zaid in order to seek their advice in regard to the separation of his wife. Usama b. Zaid told Messenger of Allah (may peace be apen him) about the innocence of his wives and what he knew about his love for them. He said: Messenger of Allah, they are your wives and we know nothing else about them but goodness. And as for 'Ali b. Abu Talib, he said: Allah has not put any unnecessary burden upon you (in regard to your wives). There are a number of women besides her and if you ask that maidservant (Barira) she will tell you the truth. So, Messenger of Allah ﷺ called Bailra and said: Barira, did you see anything in 'A'isha which can cause doubt about her? Barira said: By Him Who sent thee with the truth, I have seen nothing objectionable in her but only this much that she is a young girl and she goes to sleep while kneading the flour and the lamb eats that. Thereupon Messenger of Allah ﷺ mounted the pulpit and sought vindication against 'Abdullah b. Ubayy b. Salul, and he further said: Who would exonerate me from imputations of that person who has troubled (me) in regard to my family? By Allah, I find nothing in my wife but goodness and the person whom the people have mentioned in this connection is, according to my knowledge, a thoroughly pious person, and he did never get into my house but along with me. Sa'd b. Mu'adh stood up and said: Messenger of Allah, I defend your honour against him. If he belong to the tribe of Aus we would strike his neck and if he belongs to the tribe of our brother Khazraj and you order us we would comply with your order. Then Sa'd b. 'Ubada stood up. He was chief of the Khazraj tribe. He was otherwise a pioas man but he had some what tribal partisanship in him and he said to Sa'd b. Mu'adh: By the everlasting existence of Allah. you are not stating the fact, you will not be able to kill him and you will not have the power to do so. Thereupon, Usaid b. Hudair stood up, and he was the first cousin of Sa'd b. Mu'adh and said to Sa'd b. 'Ubada: By the everlasting existence of Allah, you are not stating the fact. We would kill him. You are a hypocrite and so you argue in defence of the hypocrites, and thus both the tribes Aus and Khazraj were flared up, until they were about to fall upon one another and Messenger of Allah ﷺ kept standing upon the pulpit and Messenger of Allah ﷺ tried to subside their anger until they became silent and thus there was silence. 'A'isha further reported: I spent the whole day in weeping and even the night and could not have a wink of sleep even next night. My parents thought that this constant weeping of mine would break my heart. I wept and they sat beside me. In the meanwhile a woman of the Ansar came to see me. I permitted her to see me and she also began to weep. And we were in this very state that Messenger of Allah ﷺ came and he greeted me and then sat down. He had never sat with me since a month when this rumour was afloat, and there was no revelation (to clarity) my case. Messenger of Allah ﷺ recited Tashahhud (there is no god but Allah and Muhammad is His Apostle) and then said: Coming to the point, 'A'isha, this is what has reached me about you and if you are innocent, Allah would Himself vindicate your honour, and if accidentally there has been a lapse on your part seek forgiveness of Allah; He will pardon thee for when a servant makes a confession of his fault and turns (to Him) penitently, Allah also turns to him (mercifully) accepting his repentance. When Messenger of Allah ﷺ talked, my tears dried up and not even a single drop of tear was perceived by me (rolling out of my eyes). I said to my father: You give a reply to Messenger of Allah ﷺ on my behalf. He said: By Allah, I do not know what I should say to Messenger of Allah ﷺ. I then said to my mother: Give a reply to Messenger of Allah ﷺ on my behalf, but she said: By Allah, I do not know what I should say to Messenger of Allah ﷺ. I was a small girl at that time and I had not read much of the Qur'an (but I said): By Allah, I perceive that you have heard about this and it has settled down in your mind and you have taken it to be true, so if I say to you that I am quite innocent, and Allah knows that I am innocent, you would never believe me to be true, and if I confess to (the alleged) lapse before you, whereas Allah knows that I am completely innocent (and I have not committed this sin at all), in that case You will take me to be true and, by Allah, I, therefore, find no other alternative for me and for you except that what the father of Yousuf said:, (My course is) comely patience. And Allah it is Whose help is to be sought for in that (predicament) which ye describe" (xii 18). After this I turned my face to the other side and lay down on my bed. By Allah, I was fully aware of this fact that I was innocent but I did not expect that Allah would descend Wahy Matlu (Qur'anic Wahy) in my case as I did not think myself so much important that Allah, the Exalted and Glorious, would speak in this matter in words to be recited. I only hoped that Allah would in vision give an indication of my innocence to Messenger of Allah ﷺ during his sleep. And, by Allah, Messenger of Allah ﷺ had not moved an inch from where he had been sitting and none from the members of my family had gone that Allah, the Exalted and Glorious, descended revelation upon Messenger of Allah ﷺ there and then and he felt the burden which he used to feel at the time of receiving revelation. He began to perspire because of the burden of words of Allah as they descended upon him even during the winter season and there fell the drops of his sweat like silvery beads. When this state of receiving revelation was over, the Messenger of Allah ﷺ smiled and the first words which he spoke to me were that he said: 'A'isha, there is glad tidings for you. Verily, Allah has vindicated your honour, and my mother who had been standing by me said: Get up (and thank him, i. e. the Holy Prophet). I said: By Allah, I shall not thank him and laud him but Allah Who has descended revelation vindicating my honour. She ('A'isha) said: Allah, the Exalted and Glorious, revealed:" 'Verily, those who spread the slander are a gang among you" (and) ten (subsequent) verses in regard to my innocence. She further said: Abu Bakr used to give to Mistah (some stipend) as a token of kinship with him and for his poverty and he (Abu Bakr) said: By Allah, now I would not spend anything for him. 'A'isha said: It was upon this that Allah the Exalted and Glorious revealed this verse:" And let not those who possess dignity and ease among you swear to give to the near of the kin" up to" Yearn ye not that Allah may forgive you?" Hibban b. Musa' said that 'Abdullah b. Mubarak used to say: It is a verse contained in the Book which most (eminently) brightens the hope. Abu Bakr said: By Allah, I wish that Allah should pardon me. I shall never stop this stipend. So he continued to give him the stipend which he had withdrawn. 'A'isha said that Messenger of Allah ﷺ asked Zainab, daughter of Jahsh, the wife of Allah's Apostle ﷺ, about me what she knew or what she had seen in me, and she said: Messenger of Allah, I shall not say anything without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing in her but goodness. (And she stated this in spite of the fact) that she was the only lady who amongst the wives of Allah's Apostle ﷺ used to vie with me but Allah saved her in bringing false allegation against me because of her God-consciousness. Her sister Hamna bint Jahsh, however, opposed her and she was undone along with others.  

مسلم:٢٧٧٠a – حَدَّثَنَا حَبَّانُ بْنُ مُوسَى أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ أَخْبَرَنَا يُونُسُ بْنُ يَزِيدَ الأَيْلِيُّ ح وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ وَمُحَمَّدُ بْنُ رَافِعٍ وَعَبْدُ بْنُ حُمَيْدٍ قَالَ ابْنُ رَافِعٍ حَدَّثَنَا وَقَالَ الآخَرَانِ أَخْبَرَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ وَالسِّيَاقُ حَدِيثُ مَعْمَرٍ مِنْ رِوَايَةِ عَبْدٍ وَابْنِ رَافِعٍ قَالَ يُونُسُ وَمَعْمَرٌ جَمِيعًا عَنِ الزُّهْرِيِّ أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيَّبِ وَعُرْوَةُ بْنُ الزُّبَيْرِ وَعَلْقَمَةُ بْنِ وَقَّاصٍ وَعُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ

حِينَ قَالَ لَهَا أَهْلُ الإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللَّهُ مِمَّا قَالُوا وَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ كَانَ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَثْبَتَ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ وَاحِدٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا ذَكَرُوا أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللَّهِ ﷺ مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ فِيهَا سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللَّهِ ﷺ وَذَلِكَ بَعْدَ مَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ مَسِيرَنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ غَزْوِهِ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ مِنْ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ فَلَمَسْتُ صَدْرِي فَإِذَا عِقْدِي مِنْ جَزْعِ ظَفَارِ قَدِ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَرْحَلُونَ لِي فَحَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِيَ الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسَبُونَ أَنِّي فِيهِ قَالَتْ وَكَانَتِ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يُهَبَّلْنَ وَلَمْ يَغْشَهُنَّ اللَّحْمُ إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ ثِقَلَ الْهَوْدَجِ حِينَ رَحَلُوهُ وَرَفَعُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا وَوَجَدْتُ عِقْدِي بَعْدَ مَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا دَاعٍ وَلاَ مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّ الْقَوْمَ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَىَّ فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ قَدْ عَرَّسَ مِنْ وَرَاءِ الْجَيْشِ فَادَّلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي فَعَرَفَنِي حِينَ رَآنِي وَقَدْ كَانَ يَرَانِي قَبْلَ أَنْ يُضْرَبَ الْحِجَابُ عَلَىَّ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي وَوَاللَّهِ مَا يُكَلِّمُنِي كَلِمَةً وَلاَ سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَ مَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ فِي شَأْنِي وَكَانَ الَّذِي تَوَلَّى كِبْرَهُ عَبْدُ اللَّهِ بْنُ أُبَىٍّ ابْنُ سَلُولَ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ حِينَ قَدِمْنَا الْمَدِينَةَ شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَهْلِ الإِفْكِ وَلاَ أَشْعُرُ بِشَىْءٍ مِنْ ذَلِكَ وَهُوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لاَ أَعْرِفُ مِنْ رَسُولِ اللَّهِ ﷺ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ رَسُولُ اللَّهِ ﷺ فَيُسَلِّمُ ثُمَّ يَقُولُ كَيْفَ تِيكُمْ فَذَاكَ يَرِيبُنِي وَلاَ أَشْعُرُ بِالشَّرِّ حَتَّى خَرَجْتُ بَعْدَ مَا نَقِهْتُ وَخَرَجَتْ مَعِي أُمُّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ وَهُوَ مُتَبَرَّزُنَا وَلاَ نَخْرُجُ إِلاَّ لَيْلاً إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنَّ نَتَّخِذَ الْكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الأُوَلِ فِي التَّنَزُّهِ وَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ وَهِيَ بِنْتُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ وَأُمُّهَا ابْنَةُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ فَأَقْبَلْتُ أَنَا وَبِنْتُ أَبِي رُهْمٍ قِبَلَ بَيْتِي حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلاً قَدْ شَهِدَ بَدْرًا قَالَتْ أَىْ هَنْتَاهُ أَوَلَمْ تَسْمَعِي مَا قَالَ قُلْتُ وَمَاذَا قَالَ قَالَتْ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الإِفْكِ فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي فَدَخَلَ عَلَىَّ رَسُولُ اللَّهِ ﷺ فَسَلَّمَ ثُمَّ قَالَ كَيْفَ تِيكُمْ قُلْتُ أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَىَّ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَتَيَقَّنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي رَسُولُ اللَّهِ ﷺ فَجِئْتُ أَبَوَىَّ فَقُلْتُ لأُمِّي يَا أُمَّتَاهْ مَا يَتَحَدَّثُ النَّاسُ فَقَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ فَوَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةٌ عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلاَّ كَثَّرْنَ عَلَيْهَا قَالَتْ قُلْتُ سُبْحَانَ اللَّهِ وَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا قَالَتْ فَبَكَيْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ ثُمَّ أَصَبَحْتُ أَبْكِي وَدَعَا رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْىُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ بْنُ زَيْدٍ فَأَشَارَ عَلَى رَسُولِ اللَّهِ ﷺ بِالَّذِي يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِي يَعْلَمُ فِي نَفْسِهِ لَهُمْ مِنَ الْوُدِّ فَقَالَ يَا رَسُولَ اللَّهِ هُمْ أَهْلُكَ وَلاَ نَعْلَمُ إِلاَّ خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللَّهِ ﷺ بَرِيرَةَ فَقَالَ أَىْ بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَىْءٍ يَرِيبُكِ مِنْ عَائِشَةَ قَالَتْ لَهُ بَرِيرَةُ وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ عَلَيْهَا أَمْرًا قَطُّ أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ قَالَتْ فَقَامَ رَسُولُ اللَّهِ ﷺ عَلَى الْمِنْبَرِ فَاسْتَعْذَرَ مِنْ عَبْدِ اللَّهِ بْنِ أُبَىٍّ ابْنِ سَلُولَ قَالَتْ فَقَالَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَلَى الْمِنْبَرِ يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ قَدْ بَلَغَ أَذَاهُ فِي أَهْلِ بَيْتِي فَوَاللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلاَّ خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلاً مَا عَلِمْتُ عَلَيْهِ إِلاَّ خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلاَّ مَعِي فَقَامَ سَعْدُ بْنُ مُعَاذٍ الأَنْصَارِيُّ فَقَالَ أَنَا أَعْذِرُكَ مِنْهُ يَا رَسُولَ اللَّهِ إِنْ كَانَ مِنَ الأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ قَالَتْ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ وَكَانَ رَجُلاً صَالِحًا وَلَكِنِ اجْتَهَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ اللَّهِ لاَ تَقْتُلُهُ وَلاَ تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللَّهِ لَنَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَثَارَ الْحَيَّانِ الأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللَّهِ ﷺ قَائِمٌ عَلَى الْمِنْبَرِ فَلَمْ يَزَلْ رَسُولُ اللَّهِ ﷺ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ قَالَتْ وَبَكَيْتُ يَوْمِي ذَلِكَ لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ ثُمَّ بَكَيْتُ لَيْلَتِي الْمُقْبِلَةَ لاَ يَرْقَأُ لِي دَمْعٌ وَلاَ أَكْتَحِلُ بِنَوْمٍ وَأَبَوَاىَ يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي اسْتَأْذَنَتْ عَلَىَّ امْرَأَةٌ مِنَ الأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي قَالَتْ فَبَيْنَا نَحْنُ عَلَى ذَلِكَ دَخَلَ عَلَيْنَا رَسُولُ اللَّهِ ﷺ فَسَلَّمَ ثُمَّ جَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ لِي مَا قِيلَ وَقَدْ لَبِثَ شَهْرًا لاَ يُوحَى إِلَيْهِ فِي شَأْنِي بِشَىْءٍ قَالَتْ فَتَشَهَّدَ رَسُولُ اللَّهِ ﷺ حِينَ جَلَسَ ثُمَّ قَالَ أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ قَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللَّهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللَّهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبٍ ثُمَّ تَابَ تَابَ اللَّهُ عَلَيْهِ قَالَتْ فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لأَبِي أَجِبْ عَنِّي رَسُولَ اللَّهِ ﷺ فِيمَا قَالَ فَقَالَ وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ لأُمِيِّ أَجِيبِي عَنِّي رَسُولَ اللَّهِ ﷺ فَقَالَتْ وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لاَ أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ إِنِّي وَاللَّهِ لَقَدْ عَرَفْتُ أَنَّكُمْ قَدْ سَمِعْتُمْ بِهَذَا حَتَّى اسْتَقَرَّ فِي نُفُوسِكُمْ وَصَدَّقْتُمْ بِهِ فَإِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللَّهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لاَ تُصَدِّقُونِي بِذَلِكَ وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللَّهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَتُصَدِّقُونَنِي وَإِنِّي وَاللَّهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلاً إِلاَّ كَمَا قَالَ أَبُو يُوسُفَ فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ قَالَتْ ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي قَالَتْ وَأَنَا وَاللَّهِ حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ وَأَنَّ اللَّهَ مُبَرِّئِي بِبَرَاءَتِي وَلَكِنْ وَاللَّهِ مَا كُنْتُ أَظُنُّ أَنْ يُنْزَلَ فِي شَأْنِي وَحْىٌ يُتْلَى وَلَشَأْنِي كَانَ أَحْقَرَ فِي نَفْسِي مِنْ أَنْ يَتَكَلَّمَ اللَّهُ ﷻ فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنِّي كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللَّهِ ﷺ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللَّهُ بِهَا قَالَتْ فَوَاللَّهِ مَا رَامَ رَسُولُ اللَّهِ ﷺ مَجْلِسَهُ وَلاَ خَرَجَ مِنْ أَهْلِ الْبَيْتِ أَحَدٌ حَتَّى أَنْزَلَ اللَّهُ ﷻ عَلَى نَبِيِّهِ ﷺ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ عِنْدَ الْوَحْىِ حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي الْيَوْمِ الشَّاتِ مِنْ ثِقَلِ الْقَوْلِ الَّذِي أُنْزِلَ عَلَيْهِ قَالَتْ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللَّهِ ﷺ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلَ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ أَبْشِرِي يَا عَائِشَةُ أَمَّا اللَّهُ فَقَدْ بَرَّأَكِ فَقَالَتْ لِي أُمِّي قُومِي إِلَيْهِ فَقُلْتُ وَاللَّهِ لاَ أَقُومُ إِلَيْهِ وَلاَ أَحْمَدُ إِلاَّ اللَّهَ هُوَ الَّذِي أَنْزَلَ بَرَاءَتِي قَالَتْ فَأَنْزَلَ اللَّهُ ﷻ { إِنَّ الَّذِينَ جَاءُوا بِالإِفْكِ عُصْبَةٌ مِنْكُمْ} عَشْرَ آيَاتٍ فَأَنْزَلَ اللَّهُ ﷻ هَؤُلاَءِ الآيَاتِ بَرَاءَتِي قَالَتْ فَقَالَ أَبُو بَكْرٍ وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ وَاللَّهِ لاَ أُنْفِقُ عَلَيْهِ شَيْئًا أَبَدًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ فَأَنْزَلَ اللَّهُ ﷻ { وَلاَ يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى} إِلَى قَوْلِهِ { أَلاَ تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ} قَالَ حِبَّانُ بْنُ مُوسَى قَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ هَذِهِ أَرْجَى آيَةٍ فِي كِتَابِ اللَّهِ فَقَالَ أَبُو بَكْرٍ وَاللَّهِ إِنِّي لأُحِبُّ أَنْ يَغْفِرَ اللَّهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ لاَ أَنْزِعُهَا مِنْهُ أَبَدًا قَالَتْ عَائِشَةُ وَكَانَ رَسُولُ اللَّهِ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ زَوْجَ النَّبِيِّ ﷺ عَنْ أَمْرِي مَا عَلِمْتِ أَوْ مَا رَأَيْتِ فَقَالَتْ يَا رَسُولَ اللَّهِ أَحْمِي سَمْعِي وَبَصَرِي وَاللَّهِ مَا عَلِمْتُ إِلاَّ خَيْرًا قَالَتْ عَائِشَةُ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللَّهُ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ بِنْتُ جَحْشٍ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ قَالَ الزُّهْرِيُّ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ أَمْرِ هَؤُلاَءِ الرَّهْطِ وَقَالَ فِي حَدِيثِ يُونُسَ احْتَمَلَتْهُ الْحَمِيَّةُ  

muslim:1807a – [Chain 1] Abū Bakr b. Abū Shaybah > Hāshim b. al-Qāsim [Chain 2] Isḥāq b. Ibrāhīm > Abū ʿĀmir al-ʿAqadī > ʿIkrimah b. ʿAmmār [Chain 3] ʿAbdullāh b. ʿAbd al-Raḥman al-Dārimī And Hadhā Ḥadīthuh from my father

We arrived at Hudaibiya with the Messenger of Allah ﷺ and we were fourteen hundred in number. There were fifty goats for them which could not be watered (by the small quantity of water in the local well). So, the Messenger of Allah ﷺ sat on the brink of the well. Either he prayed or spat into the well The water welled up. We drank and watered (the beasts as well). Then the Messenger of Allah ﷺ called us to take the vow of allegiance, as he was sitting at the base of a tree. I was the first man to take the vow. Then other people took the vow. When half the number of people had done so, he said to me: You take the vow, Salama. I said: I was one of those who took the vow in the first instance. He said: (You may do) again. Then the Messenger. of Allah ﷺ saw that I was without weapons. He gave me a big or a small shield. Then he continued to administer vows to the people until it was the last batch of them. He said (to me): Won't you swear allegiance, Salama? I said: Messenger of Allah, I took the oath with the first batch of the people and then again when you were in the middle of the people. He said: (Doesn't matter), you may (do so) again. So I took the oath of allegiance thrice. Then he said to me: Salama, where is the shield which I gave to thee? I said: Messenger of Allah, my uncle 'Amir met me and he was without any weapons. So I gave the shield to him. The Messenger of Allah ﷺ laughed and said: You are like a person of the days gone by who said: O God. I seek a friend who is dearer to me than myself. (When all Companions had sworn allegiance to the Holy Prophet), the polytheists sent messages of peace, until people could move from our camp to that of the Meccans and vice versa. Finally, the peace treaty was concluded. I was a dependant of Talha b. Ubaidullah. I watered his horse, rubbed its back. I served Talha (doing odd jobs for him) and partook from his food. I had left my family and my property as an emigrant in the cause of Allah and His Messenger (may peace be uron him). When we and the people of Mecca had concluded a peace treaty and the people of one side began to mix with those of the other, I came to a tree, swept away its thorns and lay down (for rest) at its base; (while I lay there), four of the polytheists from the Meccans came to me and began to talk ill of the Messenger of Allah ﷺ. I got enraged with them and moved to another tree. They hung their weapons (to the branches of the tree) and lay down (for rest). (While they lay there), somebody from the lower part of the valley cried out: Run up, O Muhajirs! Ibn Zunaim has been murdered. I drew my sword and attacked these four while they were asleep. I seized their arms and collected them up in my hand, and said: By the Being Who has conferred honour upon Muhammad, none of you shall raise his head, else I will smite his face. (Then) I came driving them along to the Prophet ﷺ. (At the same time). my uncle Amir came (to him) with a man from" Abalat called Mikraz. Amir was dragging him on a horse with a thick covering on its back along with seventy polytheists. The Messenger of Allah ﷺ cast a glance at them and said: Let them go (so that) they may prove guilty of breach of trust more than once (before we take action against them). So the Messenger of Allah ﷺ forgave them. On this occasion. God revealed the Qur'anic verse:" It is He Who restrained their hands from you and your hands from them in the valley of Mecca after He had granted you a victory over them" (xlviii. 24). Then we moved returning to Medina, and halted at a place where there was a mountain between us and Banu Lihyan who were polytheists. The Messenaer of Allah ﷺ asked God's forgiveness for one who ascended the mountain at night to act as a scout for the Messenger of Allah ﷺ and his Compinions. I ascended (that mountain) twice or thrice that night. (At last) we reached Medina. The Messenger of Allah ﷺ sent his camels with his slave, Rabah, and I was with him. I (also) went to the pasture with the horse of Talha along with the camels. When the day dawned, Abd al-Rahman al-Fazari made a raid and drove away all the camels of the Messenger of Allah ﷺ, and killed the man who looked after them. I said: Rabah, ride this horse, take it to Talha b. 'Ubaidullah and Inform the Messenger of Allah ﷺ that the polytheists have made away with his camels. Then I stood upon a hillock and turning my face to Medina, shouted thrice: Come to our help I Then I set out in pursuit of the raiders, shooting at them with arrows and chanting a (self-eulogatory) verse in the Iambic metre: I am the son of al-Akwa' And today is the day of defeat for the mean. I would overtake a man from them, shoot at him an arrow which, piercing through the saddle, would reach his shoulder. and I would say: Take it, chanting at the same time the verse And I am the son of al-Akwa' And tody is the day of defeat for the mean. By God, I continued shooting at them and hamstringing their animals. Whenever a horseman turned upon me, I would come to a tree and (hid myself) sitting at its base. Then I would shoot at him and hamstring his horse. (At last) they entered a narrow mountain gorge. I ascended that mountain and held them at bay throwing stones at them. I continued to chase them in this way until I got all the camels of the Messenger of Allah ﷺ released and no camel was left with them. They left me; then I followed them shooting at them (continually) until they dropped more than thirty mantles and thirty lances. lightening their burden. On everything they dropped, I put a mark with the help of (a piece of) stone so that the Messenger of Allah ﷺ and his Companions might recognise them (that it was booty left by the enemy). (They went on) until They came to a narrow valley when so and so, son of Badr al-Fazari joined them. They (now) sat down to take their breakfast and I sat on the top of a tapering rock. Al-Fazari said: Who is that fellow I am seeing? They said: This fellow has harassed us. By God, he has not left us since dusk and has been (continually) shooting at us until he has snatched everything from our hands. He said: Four of you should make a dash at him (and kill him). (Accordingly), four of them ascended the mountain coming towards me. When it became possible for me to talk to them, I said: Do you recognise me? They said: No. Who are thou? I said: I am Salama, son of al-Akwa'. By the Being Who has honoured the countenance of Muhammad ﷺ I can kill any of you I like but none of you will be able to kill me. One of them said: I think (he is right). So they returned. I did not move from my place until I saw the horsemen of the Messenger of Allah ﷺ, who came riding through the trees. Lo! the foremost among them was Akhram al-Asadi. Behind him was Abu Qatada al-Ansari and behind him was al-Miqdad b. al-Aswad al-Kindi. I caught hold of the rein of Akhram's horse (Seeing this). they (the raiders) fled. I said (to Akhram): Akhram, guard yourself against them until Messenger of Allah ﷺ and his Companions join you. He said: ) Salama, if you believe In Allah and the Day of Judgment and (if) you kaow that Paradise is a reality and Hell is a reality, you should not stand between me and martyrdom. so I let him go. Akhram and Abd al-Rahman (Fazari) met in combat. Akhram hamstrung Abd al-Rahman's horse and the latter struck him with his lance and killed him. Abd al-Rabman turned about riding Akhram's horse. Abu Qatada, a horse-man of the Messenger of Allah ﷺ, met 'Abd al-Rahman (in combat), smote him with his lance and killed him. By the Being Who honoured the countenance of Muhammad (may peace oe upon him), I followed them running on my feet (so fast) that I couldn't see behind me the Companions of Muhammad ﷺ, nor any dust raised by their horses. (I followed them) until before sunset they reached a valley which had a spring of water, which was called Dhu Qarad, so that they could have a drink, for they were thirsty. They saw me running towards them. I turned them out of the valley before they could drink a drop of its water. They left the valley and ran down a slope. I ran (behind them), overtook a man from them, shot him with an arrow through the shoulder blade and said: Take this. I am the son of al-Akwa'; and today is the day of annihilation for the people who are mean. The fellow (who was wounded) said: May his mother weep over him! Are you the Akwa' who has been chasing us since morning? I said: Yes, O enemy of thyself, the same Akwa'. They left two horses dead tired on the hillock and I came dragging them along to the Messenger of Allah ﷺ. I met 'Amir who had with him a container having milk diluted with water and a container having water. I performed ablution with the water and drank the milk. Then I came to the Messenger of Allah ﷺ while he was at (the spring of) water from which I had driven them away. The Messenger of Allah ﷺ had captured those camels and everything else I had captured and all the lances and mantles I had snatched from the polytheists and Bilal had slaughtered a she-camel from the camels I had seized from the people, and was roasting its liver and hump for the Messenger of Allah ﷺ. I said: Messenger of Allah, let me select from our people one hundred men and I will follow the marauders and I will finish them all so that nobody is left to convey the news (of their destruction to their people). (At these words of mine), the Messenger of Allah ﷺ laughed so much that his molar teeth could be seen in the light of the fire, and he said: Salama, do you think you can do this? I said: Yes, by the Being Who has honoured you. He said: Now they have reached the land of Ghatafan where they are being feted. (At this time) a man from the Ghatafan came along and said: So and so slaughtered a camel for them. When they were exposing its skin, they saw dust (being raised far off). They said: They (Akwa' and his companions) have come. So. they went away fleeing. When it was morning, the Messenger of Allah ﷺ said: Our best horseman today is Abu Qatada and our best footman today is Salama. Then he gave me two shares of the booty-the share meant for the horseman and the share meant for the footman, and combined both of them for me. Intending to return to Medina, he made me mount behind him on his she-camel named al-Adba'. While we were travelling, a man from the Ansar who could not be beaten in a race said: Is there anyone who could compete (with me) in race to Medina? Is there any competitor? He continued repeating this. When I heard his talk, I said: Don't you show consideration to a dignified person and don't you have awe for a noble man? He said: No, unless he be the Messenger of Allah ﷺ. I said: Messenger of Allah, may my father and mother be thy ransom, let me get down so that I may beat this man (in the race). He said: It you wish, (you may). I said (to the man): I am coming to thee, I then turned my feet. sprang up and tan and gasped (for a while) when one or two elevated places were left and again followed his heel and again gasped (for a while) when one or two elevated places were left and again dashed until I joined him and gave a blow between his shoulders. I said: You have been overtaken, by God. He said: I think so. Thus, I reached Medina ahead of him. By God, we had stayed there only three nights when we set out to Khaibar with the Messenger of Allah ﷺ. (On the way) my uncle, Amir, began to recite the following rajaz verses for the people: By God, if Thou hadst not guided us aright, We would have neither practised charity nor offered prayers. (O God! ) We cannot do without Thy favours; Keep us steadfast when we encounter the enemy, And descend tranquillity upon us. The Messenger of Allah ﷺ said: Who is this? 'Amir said: it is 'Amir. He said: May thy God forgive thee! The narrator said: Whenever the Messenger of Allah ﷺ asked forgiveness for a particular person, he was sure to embrace martyrdom. Umar b. Khattab who was riding on his camel called out: Prophet of Allah, I wish you had allowed us to benefit from Amir. Salama continued: When we reached Khaibar, its king named Marhab advanced brandishing his sword and chanting: Khaibar knows that I am Marhab (who behaves like) A fully armed, and well-tried warrior. When the war comes spreading its flames. My uncle, Amir, came out to combat with him, saying: Khaibar certainly knows that I am 'Amir, A fully armed veteran who plunges into battles. They exchanged blows. Marbab's sword struck the shield of 'Amir who bent forward to attack his opponent from below, but his sword recoiled upon him and cut the main artery: in his forearm which caused his death. Salama said: I came out and heard some people among the Companions of the Prophet ﷺ saying: Amir's deed has been wasted; he has killed himself. So I came to the Prophet ﷺ weeping and I said: Messenger of Allah. Amir's deed has been wasted. The Messenger ﷺ said: Who passed this remark? I said: Some of your Companions. He said: He who has passed that remark has told a lie, for 'Amir there is a double reward. Then he sent me to 'Ali who had sore eyes, and said: I will give the banner to a man who loves Allah and His Messenger or whom Allah and His Messenger love. So I went to 'Ali, brought him beading him along and he had sore eyes, and I took him to the Messenger of Allah ﷺ, who applied his saliva to his eyes and he got well. The Messenger of Allah ﷺ gave him the banner (and 'Ali went to meet Marhab in a single combat). The latter advanced chanting: Khaibar knows certainly that I am Marhab, A fully armed and well-tried valorous warrior (hero) When war comes spreading its flames. 'Ali chanted in reply: I am the one whose mother named him Haidar, (And am) like a lion of the forest with a terror-striking countenance. I give my opponents the measure of sandara in exchange for sa' (i. e. return thir attack with one that is much more fierce). The narrator said: 'Ali struck at the head of Mirhab and killed him, so the victory (capture of Khaibar) was due to him. This long tradition has also been handed down Through a different chain of transmitters.  

مسلم:١٨٠٧a – حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا هَاشِمُ بْنُ الْقَاسِمِ ح وَحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ أَخْبَرَنَا أَبُو عَامِرٍ الْعَقَدِيُّ كِلاَهُمَا عَنْ عِكْرِمَةَ بْنِ عَمَّارٍ ح وَحَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الدَّارِمِيُّ وَهَذَا حَدِيثُهُ أَخْبَرَنَا أَبُو عَلِيٍّ الْحَنَفِيُّ عُبَيْدُ اللَّهِ بْنُ عَبْدِ الْمَجِيدِ حَدَّثَنَا عِكْرِمَةُ وَهُوَ ابْنُ عَمَّارٍ حَدَّثَنِي إِيَاسُ بْنُ سَلَمَةَ حَدَّثَنِي أَبِي قَالَ

قَدِمْنَا الْحُدَيْبِيَةَ مَعَ رَسُولِ اللَّهِ ﷺ وَنَحْنُ أَرْبَعَ عَشْرَةَ مِائَةً وَعَلَيْهَا خَمْسُونَ شَاةً لاَ تُرْوِيهَا قَالَ فَقَعَدَ رَسُولُ اللَّهِ ﷺ عَلَى جَبَا الرَّكِيَّةِ فَإِمَّا دَعَا وَإِمَّا بَسَقَ فِيهَا قَالَ فَجَاشَتْ فَسَقَيْنَا وَاسْتَقَيْنَا قَالَ ثُمَّ إِنَّ رَسُولَ اللَّهِ ﷺ دَعَانَا لِلْبَيْعَةِ فِي أَصْلِ الشَّجَرَةِ قَالَ فَبَايَعْتُهُ أَوَّلَ النَّاسِ ثُمَّ بَايَعَ وَبَايَعَ حَتَّى إِذَا كَانَ فِي وَسَطٍ مِنَ النَّاسِ قَالَ بَايِعْ يَا سَلَمَةُ قَالَ قُلْتُ قَدْ بَايَعْتُكَ يَا رَسُولَ اللَّهِ فِي أَوَّلِ النَّاسِ قَالَ وَأَيْضًا قَالَ وَرَآنِي رَسُولُ اللَّهِ ﷺ عَزِلاً يَعْنِي لَيْسَ مَعَهُ سِلاَحٌ قَالَ فَأَعْطَانِي رَسُولُ اللَّهِ ﷺ حَجَفَةً أَوْ دَرَقَةً ثُمَّ بَايَعَ حَتَّى إِذَا كَانَ فِي آخِرِ النَّاسِ قَالَ أَلاَ تُبَايِعُنِي يَا سَلَمَةُ قَالَ قُلْتُ قَدْ بَايَعْتُكَ يَا رَسُولَ اللَّهِ فِي أَوَّلِ النَّاسِ وَفِي أَوْسَطِ النَّاسِ قَالَ وَأَيْضًا قَالَ فَبَايَعْتُهُ الثَّالِثَةَ ثُمَّ قَالَ لِي يَا سَلَمَةُ أَيْنَ حَجَفَتُكَ أَوْ دَرَقَتُكَ الَّتِي أَعْطَيْتُكَ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ لَقِيَنِي عَمِّي عَامِرٌ عَزِلاً فَأَعْطَيْتُهُ إِيَّاهَا قَالَ فَضَحِكَ رَسُولُ اللَّهِ ﷺ وَقَالَ إِنَّكَ كَالَّذِي قَالَ الأَوَّلُ اللَّهُمَّ أَبْغِنِي حَبِيبًا هُوَ أَحَبُّ إِلَىَّ مِنْ نَفْسِي ثُمَّ إِنَّ الْمُشْرِكِينَ رَاسَلُونَا الصُّلْحَ حَتَّى مَشَى بَعْضُنَا فِي بَعْضٍ وَاصْطَلَحْنَا قَالَ وَكُنْتُ تَبِيعًا لِطَلْحَةَ بْنِ عُبَيْدِ اللَّهِ أَسْقِي فَرَسَهُ وَأَحُسُّهُ وَأَخْدُمُهُ وَآكُلُ مِنْ طَعَامِهِ وَتَرَكْتُ أَهْلِي وَمَالِي مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ﷺ قَالَ فَلَمَّا اصْطَلَحْنَا نَحْنُ وَأَهْلُ مَكَّةَ وَاخْتَلَطَ بَعْضُنَا بِبَعْضٍ أَتَيْتُ شَجَرَةً فَكَسَحْتُ شَوْكَهَا فَاضْطَجَعْتُ فِي أَصْلِهَا قَالَ فَأَتَانِي أَرْبَعَةٌ مِنَ الْمُشْرِكِينَ مِنْ أَهْلِ مَكَّةَ فَجَعَلُوا يَقَعُونَ فِي رَسُولِ اللَّهِ ﷺ فَأَبْغَضْتُهُمْ فَتَحَوَّلْتُ إِلَى شَجَرَةٍ أُخْرَى وَعَلَّقُوا سِلاَحَهُمْ وَاضْطَجَعُوا فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ نَادَى مُنَادٍ مِنْ أَسْفَلِ الْوَادِي يَا لَلْمُهَاجِرِينَ قُتِلَ ابْنُ زُنَيْمٍ قَالَ فَاخْتَرَطْتُ سَيْفِي ثُمَّ شَدَدْتُ عَلَى أُولَئِكَ الأَرْبَعَةِ وَهُمْ رُقُودٌ فَأَخَذْتُ سِلاَحَهُمْ فَجَعَلْتُهُ ضِغْثًا فِي يَدِي قَالَ ثُمَّ قُلْتُ وَالَّذِي كَرَّمَ وَجْهَ مُحَمَّدٍ لاَ يَرْفَعُ أَحَدٌ مِنْكُمْ رَأْسَهُ إِلاَّ ضَرَبْتُ الَّذِي فِيهِ عَيْنَاهُ قَالَ ثُمَّ جِئْتُ بِهِمْ أَسُوقُهُمْ إِلَى رَسُولِ اللَّهِ ﷺ قَالَ وَجَاءَ عَمِّي عَامِرٌ بِرَجُلٍ مِنَ الْعَبَلاَتِ يُقَالُ لَهُ مِكْرَزٌ يَقُودُهُ إِلَى رَسُولِ اللَّهِ ﷺ عَلَى فَرَسٍ مُجَفَّفٍ فِي سَبْعِينَ مِنَ الْمُشْرِكِينَ فَنَظَرَ إِلَيْهِمْ رَسُولُ اللَّهِ ﷺ فَقَالَ دَعُوهُمْ يَكُنْ لَهُمْ بَدْءُ الْفُجُورِ وَثِنَاهُ فَعَفَا عَنْهُمْ رَسُولُ اللَّهِ ﷺ وَأَنْزَلَ اللَّهُ { وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ} الآيَةَ كُلَّهَا قَالَ ثُمَّ خَرَجْنَا رَاجِعِينَ إِلَى الْمَدِينَةِ فَنَزَلْنَا مَنْزِلاً بَيْنَنَا وَبَيْنَ بَنِي لَحْيَانَ جَبَلٌ وَهُمُ الْمُشْرِكُونَ فَاسْتَغْفَرَ رَسُولُ اللَّهِ ﷺ لِمَنْ رَقِيَ هَذَا الْجَبَلَ اللَّيْلَةَ كَأَنَّهُ طَلِيعَةٌ لِلنَّبِيِّ ﷺ وَأَصْحَابِهِ قَالَ سَلَمَةُ فَرَقِيتُ تِلْكَ اللَّيْلَةَ مَرَّتَيْنِ أَوْ ثَلاَثًا ثُمَّ قَدِمْنَا الْمَدِينَةَ فَبَعَثَ رَسُولُ اللَّهِ ﷺ بِظَهْرِهِ مَعَ رَبَاحٍ غُلاَمِ رَسُولِ اللَّهِ ﷺ وَأَنَا مَعَهُ وَخَرَجْتُ مَعَهُ بِفَرَسِ طَلْحَةَ أُنَدِّيهِ مَعَ الظَّهْرِ فَلَمَّا أَصْبَحْنَا إِذَا عَبْدُ الرَّحْمَنِ الْفَزَارِيُّ قَدْ أَغَارَ عَلَى ظَهْرِ رَسُولِ اللَّهِ ﷺ فَاسْتَاقَهُ أَجْمَعَ وَقَتَلَ رَاعِيَهُ قَالَ فَقُلْتُ يَا رَبَاحُ خُذْ هَذَا الْفَرَسَ فَأَبْلِغْهُ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ وَأَخْبِرْ رَسُولَ اللَّهِ ﷺ أَنَّ الْمُشْرِكِينَ قَدْ أَغَارُوا عَلَى سَرْحِهِ قَالَ ثُمَّ قُمْتُ عَلَى أَكَمَةٍ فَاسْتَقْبَلْتُ الْمَدِينَةَ فَنَادَيْتُ ثَلاَثًا يَا صَبَاحَاهْ ثُمَّ خَرَجْتُ فِي آثَارِ الْقَوْمِ أَرْمِيهِمْ بِالنَّبْلِ وَأَرْتَجِزُ أَقُولُ أَنَا ابْنُ الأَكْوَعِ وَالْيَوْمَ يَوْمُ الرُّضَّعِ فَأَلْحَقُ رَجُلاً مِنْهُمْ فَأَصُكُّ سَهْمًا فِي رَحْلِهِ حَتَّى خَلَصَ نَصْلُ السَّهْمِ إِلَى كَتِفِهِ قَالَ قُلْتُ خُذْهَا وَأَنَا ابْنُ الأَكْوَعِ وَالْيَوْمُ يَوْمُ الرُّضَّعِ قَالَ فَوَاللَّهِ مَا زِلْتُ أَرْمِيهِمْ وَأَعْقِرُ بِهِمْ فَإِذَا رَجَعَ إِلَىَّ فَارِسٌ أَتَيْتُ شَجَرَةً فَجَلَسْتُ فِي أَصْلِهَا ثُمَّ رَمَيْتُهُ فَعَقَرْتُ بِهِ حَتَّى إِذَا تَضَايَقَ الْجَبَلُ فَدَخَلُوا فِي تَضَايُقِهِ عَلَوْتُ الْجَبَلَ فَجَعَلْتُ أُرَدِّيهِمْ بِالْحِجَارَةِ قَالَ فَمَا زِلْتُ كَذَلِكَ أَتْبَعُهُمْ حَتَّى مَا خَلَقَ اللَّهُ مِنْ بَعِيرٍ مِنْ ظَهْرِ رَسُولِ اللَّهِ ﷺ إِلاَّ خَلَّفْتُهُ وَرَاءَ ظَهْرِي وَخَلَّوْا بَيْنِي وَبَيْنَهُ ثُمَّ اتَّبَعْتُهُمْ أَرْمِيهِمْ حَتَّى أَلْقَوْا أَكْثَرَ مِنْ ثَلاَثِينَ بُرْدَةً وَثَلاَثِينَ رُمْحًا يَسْتَخِفُّونَ وَلاَ يَطْرَحُونَ شَيْئًا إِلاَّ جَعَلْتُ عَلَيْهِ آرَامًا مِنَ الْحِجَارَةِ يَعْرِفُهَا رَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ حَتَّى أَتَوْا مُتَضَايِقًا مِنْ ثَنِيَّةٍ فَإِذَا هُمْ قَدْ أَتَاهُمْ فُلاَنُ بْنُ بَدْرٍ الْفَزَارِيُّ فَجَلَسُوا يَتَضَحَّوْنَ يَعْنِي يَتَغَدَّوْنَ وَجَلَسْتُ عَلَى رَأْسِ قَرْنٍ قَالَ الْفَزَارِيُّ مَا هَذَا الَّذِي أَرَى قَالُوا لَقِينَا مِنْ هَذَا الْبَرْحَ وَاللَّهِ مَا فَارَقَنَا مُنْذُ غَلَسٍ يَرْمِينَا حَتَّى انْتَزَعَ كُلَّ شَىْءٍ فِي أَيْدِينَا قَالَ فَلْيَقُمْ إِلَيْهِ نَفَرٌ مِنْكُمْ أَرْبَعَةٌ قَالَ فَصَعِدَ إِلَىَّ مِنْهُمْ أَرْبَعَةٌ فِي الْجَبَلِ قَالَ فَلَمَّا أَمْكَنُونِي مِنَ الْكَلاَمِ قَالَ قُلْتُ هَلْ تَعْرِفُونِي قَالُوا لاَ وَمَنْ أَنْتَ قَالَ قُلْتُ أَنَا سَلَمَةُ بْنُ الأَكْوَعِ وَالَّذِي كَرَّمَ وَجْهَ مُحَمَّدٍ ﷺ لاَ أَطْلُبُ رَجُلاً مِنْكُمْ إِلاَّ أَدْرَكْتُهُ وَلاَ يَطْلُبُنِي رَجُلٌ مِنْكُمْ فَيُدْرِكَنِي قَالَ أَحَدُهُمْ أَنَا أَظُنُّ قَالَ فَرَجَعُوا فَمَا بَرِحْتُ مَكَانِي حَتَّى رَأَيْتُ فَوَارِسَ رَسُولِ اللَّهِ ﷺ يَتَخَلَّلُونَ الشَّجَرَ قَالَ فَإِذَا أَوَّلُهُمُ الأَخْرَمُ الأَسَدِيُّ عَلَى إِثْرِهِ أَبُو قَتَادَةَ الأَنْصَارِيُّ وَعَلَى إِثْرِهِ الْمِقْدَادُ بْنُ الأَسْوَدِ الْكِنْدِيُّ قَالَ فَأَخَذْتُ بِعِنَانِ الأَخْرَمِ قَالَ فَوَلَّوْا مُدْبِرِينَ قُلْتُ يَا أَخْرَمُ احْذَرْهُمْ لاَ يَقْتَطِعُوكَ حَتَّى يَلْحَقَ رَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ قَالَ يَا سَلَمَةُ إِنْ كُنْتَ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَتَعْلَمُ أَنَّ الْجَنَّةَ حَقٌّ وَالنَّارَ حَقٌّ فَلاَ تَحُلْ بَيْنِي وَبَيْنَ الشَّهَادَةِ قَالَ فَخَلَّيْتُهُ فَالْتَقَى هُوَ وَعَبْدُ الرَّحْمَنِ قَالَ فَعَقَرَ بِعَبْدِ الرَّحْمَنِ فَرَسَهُ وَطَعَنَهُ عَبْدُ الرَّحْمَنِ فَقَتَلَهُ وَتَحَوَّلَ عَلَى فَرَسِهِ وَلَحِقَ أَبُو قَتَادَةَ فَارِسُ رَسُولِ اللَّهِ ﷺ بِعَبْدِ الرَّحْمَنِ فَطَعَنَهُ فَقَتَلَهُ فَوَالَّذِي كَرَّمَ وَجْهَ مُحَمَّدٍ ﷺ لَتَبِعْتُهُمْ أَعْدُو عَلَى رِجْلَىَّ حَتَّى مَا أَرَى وَرَائِي مِنْ أَصْحَابِ مُحَمَّدٍ ﷺ وَلاَ غُبَارِهِمْ شَيْئًا حَتَّى يَعْدِلُوا قَبْلَ غُرُوبِ الشَّمْسِ إِلَى شِعْبٍ فِيهِ مَاءٌ يُقَالُ لَهُ ذُو قَرَدٍ لِيَشْرَبُوا مِنْهُ وَهُمْ عِطَاشٌ قَالَ فَنَظَرُوا إِلَىَّ أَعْدُو وَرَاءَهُمْ فَحَلَّيْتُهُمْ عَنْهُ يَعْنِي أَجْلَيْتُهُمْ عَنْهُ فَمَا ذَاقُوا مِنْهُ قَطْرَةً قَالَ وَيَخْرُجُونَ فَيَشْتَدُّونَ فِي ثَنِيَّةٍ قَالَ فَأَعْدُو فَأَلْحَقُ رَجُلاً مِنْهُمْ فَأَصُكُّهُ بِسَهْمٍ فِي نُغْضِ كَتِفِهِ قَالَ قُلْتُ خُذْهَا وَأَنَا ابْنُ الأَكْوَعِ وَالْيَوْمَ يَوْمُ الرُّضَّعِ قَالَ يَا ثَكِلَتْهُ أُمُّهُ أَكْوَعُهُ بُكْرَةَ قَالَ قُلْتُ نَعَمْ يَا عَدُوَّ نَفْسِهِ أَكْوَعُكَ بُكْرَةَ قَالَ وَأَرْدَوْا فَرَسَيْنِ عَلَى ثَنِيَّةٍ قَالَ فَجِئْتُ بِهِمَا أَسُوقُهُمَا إِلَى رَسُولِ اللَّهِ ﷺ قَالَ وَلَحِقَنِي عَامِرٌ بِسَطِيحَةٍ فِيهَا مَذْقَةٌ مِنْ لَبَنٍ وَسَطِيحَةٍ فِيهَا مَاءٌ فَتَوَضَّأْتُ وَشَرِبْتُ ثُمَّ أَتَيْتُ رَسُولَ اللَّهِ ﷺ وَهُوَ عَلَى الْمَاءِ الَّذِي حَلَّيْتُهُمْ عَنْهُ فَإِذَا رَسُولُ اللَّهِ ﷺ قَدْ أَخَذَ تِلْكَ الإِبِلَ وَكُلَّ شَىْءٍ اسْتَنْقَذْتُهُ مِنَ الْمُشْرِكِينَ وَكُلَّ رُمْحٍ وَبُرْدَةٍ وَإِذَا بِلاَلٌ نَحَرَ نَاقَةً مِنَ الإِبِلِ الَّذِي اسْتَنْقَذْتُ مِنَ الْقَوْمِ وَإِذَا هُوَ يَشْوِي لِرَسُولِ اللَّهِ ﷺ مِنْ كَبِدِهَا وَسَنَامِهَا قَالَ قُلْتُ يَا رَسُولَ اللَّهِ خَلِّنِي فَأَنْتَخِبُ مِنَ الْقَوْمِ مِائَةَ رَجُلٍ فَأَتَّبِعُ الْقَوْمَ فَلاَ يَبْقَى مِنْهُمْ مُخْبِرٌ إِلاَّ قَتَلْتُهُ قَالَ فَضَحِكَ رَسُولُ اللَّهِ ﷺ حَتَّى بَدَتْ نَوَاجِذُهُ فِي ضَوْءِ النَّارِ فَقَالَ يَا سَلَمَةُ أَتُرَاكَ كُنْتَ فَاعِلاً قُلْتُ نَعَمْ وَالَّذِي أَكْرَمَكَ فَقَالَ إِنَّهُمُ الآنَ لَيُقْرَوْنَ فِي أَرْضِ غَطَفَانَ قَالَ فَجَاءَ رَجُلٌ مِنْ غَطَفَانَ فَقَالَ نَحَرَ لَهُمْ فُلاَنٌ جَزُورًا فَلَمَّا كَشَفُوا جِلْدَهَا رَأَوْا غُبَارًا فَقَالُوا أَتَاكُمُ الْقَوْمُ فَخَرَجُوا هَارِبِينَ فَلَمَّا أَصْبَحْنَا قَالَ رَسُولُ اللَّهِ ﷺ كَانَ خَيْرَ فُرْسَانِنَا الْيَوْمَ أَبُو قَتَادَةَ وَخَيْرَ رَجَّالَتِنَا سَلَمَةُ قَالَ ثُمَّ أَعْطَانِي رَسُولُ اللَّهِ ﷺ سَهْمَيْنِ سَهْمُ الْفَارِسِ وَسَهْمُ الرَّاجِلِ فَجَمَعَهُمَا لِي جَمِيعًا ثُمَّ أَرْدَفَنِي رَسُولُ اللَّهِ ﷺ وَرَاءَهُ عَلَى الْعَضْبَاءِ رَاجِعِينَ إِلَى الْمَدِينَةِ قَالَ فَبَيْنَمَا نَحْنُ نَسِيرُ قَالَ وَكَانَ رَجُلٌ مِنَ الأَنْصَارِ لاَ يُسْبَقُ شَدًّا قَالَ فَجَعَلَ يَقُولُ أَلاَ مُسَابِقٌ إِلَى الْمَدِينَةِ هَلْ مِنْ مُسَابِقٍ فَجَعَلَ يُعِيدُ ذَلِكَ قَالَ فَلَمَّا سَمِعْتُ كَلاَمَهُ قُلْتُ أَمَا تُكْرِمُ كَرِيمًا وَلاَ تَهَابُ شَرِيفًا قَالَ لاَ إِلاَّ أَنْ يَكُونَ رَسُولُ اللَّهِ ﷺ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ بِأَبِي وَأُمِّي ذَرْنِي فَلأُسَابِقَ الرَّجُلَ قَالَ إِنْ شِئْتَ قَالَ قُلْتُ اذْهَبْ إِلَيْكَ وَثَنَيْتُ رِجْلَىَّ فَطَفَرْتُ فَعَدَوْتُ قَالَ فَرَبَطْتُ عَلَيْهِ شَرَفًا أَوْ شَرَفَيْنِ أَسْتَبْقِي نَفَسِي ثُمَّ عَدَوْتُ فِي إِثْرِهِ فَرَبَطْتُ عَلَيْهِ شَرَفًا أَوْ شَرَفَيْنِ ثُمَّ إِنِّي رَفَعْتُ حَتَّى أَلْحَقَهُ قَالَ فَأَصُكُّهُ بَيْنَ كَتِفَيْهِ قَالَ قُلْتُ قَدْ سُبِقْتَ وَاللَّهِ قَالَ أَنَا أَظُنُّ قَالَ فَسَبَقْتُهُ إِلَى الْمَدِينَةِ قَالَ فَوَاللَّهِ مَا لَبِثْنَا إِلاَّ ثَلاَثَ لَيَالٍ حَتَّى خَرَجْنَا إِلَى خَيْبَرَ مَعَ رَسُولِ اللَّهِ ﷺ قَالَ فَجَعَلَ عَمِّي عَامِرٌ يَرْتَجِزُ بِالْقَوْمِ تَاللَّهِ لَوْلاَ اللَّهُ مَا اهْتَدَيْنَا وَلاَ تَصَدَّقْنَا وَلاَ صَلَّيْنَا وَنَحْنُ عَنْ فَضْلِكَ مَا اسْتَغْنَيْنَا فَثَبِّتِ الأَقْدَامَ إِنْ لاَقَيْنَا وَأَنْزِلَنْ سَكِينَةً عَلَيْنَا فَقَالَ رَسُولُ اللَّهِ ﷺ مَنْ هَذَا قَالَ أَنَا عَامِرٌ قَالَ غَفَرَ لَكَ رَبُّكَ قَالَ وَمَا اسْتَغْفَرَ رَسُولُ اللَّهِ ﷺ لإِنْسَانٍ يَخُصُّهُ إِلاَّ اسْتُشْهِدَ قَالَ فَنَادَى عُمَرُ بْنُ الْخَطَّابِ وَهُوَ عَلَى جَمَلٍ لَهُ يَا نَبِيَّ اللَّهِ لَوْلاَ مَا مَتَّعْتَنَا بِعَامِرٍ قَالَ فَلَمَّا قَدِمْنَا خَيْبَرَ قَالَ خَرَجَ مَلِكُهُمْ مَرْحَبٌ يَخْطِرُ بِسَيْفِهِ وَيَقُولُ قَدْ عَلِمَتْ خَيْبَرُ أَنِّي مَرْحَبُ شَاكِي السِّلاَحِ بَطَلٌ مُجَرَّبُ إِذَا الْحُرُوبُ أَقْبَلَتْ تَلَهَّبُ قَالَ وَبَرَزَ لَهُ عَمِّي عَامِرٌ فَقَالَ قَدْ عَلِمَتْ خَيْبَرُ أَنِّي عَامِرٌ شَاكِي السِّلاَحِ بَطَلٌ مُغَامِرٌ قَالَ فَاخْتَلَفَا ضَرْبَتَيْنِ فَوَقَعَ سَيْفُ مَرْحَبٍ فِي تُرْسِ عَامِرٍ وَذَهَبَ عَامِرٌ يَسْفُلُ لَهُ فَرَجَعَ سَيْفُهُ عَلَى نَفْسِهِ فَقَطَعَ أَكْحَلَهُ فَكَانَتْ فِيهَا نَفْسُهُ قَالَ سَلَمَةُ فَخَرَجْتُ فَإِذَا نَفَرٌ مِنْ أَصْحَابِ النَّبِيِّ ﷺ يَقُولُونَ بَطَلَ عَمَلُ عَامِرٍ قَتَلَ نَفْسَهُ قَالَ فَأَتَيْتُ النَّبِيَّ ﷺ وَأَنَا أَبْكِي فَقُلْتُ يَا رَسُولَ اللَّهِ بَطَلَ عَمَلُ عَامِرٍ قَالَ رَسُولُ اللَّهِ ﷺ مَنْ قَالَ ذَلِكَ قَالَ قُلْتُ نَاسٌ مِنْ أَصْحَابِكَ قَالَ كَذَبَ مَنْ قَالَ ذَلِكَ بَلْ لَهُ أَجْرُهُ مَرَّتَيْنِ ثُمَّ أَرْسَلَنِي إِلَى عَلِيٍّ وَهُوَ أَرْمَدُ فَقَالَ لأُعْطِيَنَّ الرَّايَةَ رَجُلاً يُحِبُّ اللَّهَ وَرَسُولَهُ أَوْ يُحِبُّهُ اللَّهُ وَرَسُولُهُ قَالَ فَأَتَيْتُ عَلِيًّا فَجِئْتُ بِهِ أَقُودُهُ وَهُوَ أَرْمَدُ حَتَّى أَتَيْتُ بِهِ رَسُولَ اللَّهِ ﷺ فَبَسَقَ فِي عَيْنَيْهِ فَبَرَأَ وَأَعْطَاهُ الرَّايَةَ وَخَرَجَ مَرْحَبٌ فَقَالَ قَدْ عَلِمَتْ خَيْبَرُ أَنِّي مَرْحَبُ شَاكِي السِّلاَحِ بَطَلٌ مُجَرَّبُ إِذَا الْحُرُوبُ أَقْبَلَتْ تَلَهَّبُ فَقَالَ عَلِيٌّ أَنَا الَّذِي سَمَّتْنِي أُمِّي حَيْدَرَهْ كَلَيْثِ غَابَاتٍ كَرِيهِ الْمَنْظَرَهْ أُوفِيهِمُ بِالصَّاعِ كَيْلَ السَّنْدَرَهْ قَالَ فَضَرَبَ رَأْسَ مَرْحَبٍ فَقَتَلَهُ ثُمَّ كَانَ الْفَتْحُ عَلَى يَدَيْهِ  

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In the Name of Allah, the Merciful, the Beneficent - All praise is due to Allah, Lord of the worlds, and the [praiseworthy] end is for those who fear Him; and may Allah send blessings upon Muhammad, seal of the Prophets, and upon all the Prophets and Messengers.

As to what follows: Indeed you mentioned, may Allah have mercy on you, by the guidance of your Creator, that you were interested in an examination of what is known of all the transmitted reports on authority of the Messenger of Allah ﷺ regarding traditions of the Dīn, its rulings, and everything from it regarding rewards, punishments, motivations, admonishments, and other descriptive topics through chains of narration which were related by and circulated between Ahl ul-Ilm. Thus you wished, may Allah guide you aright, to be informed about all of [the transmitted reports] in the form of a calculated composition and you asked me to abridge [it] for you in writing without a great amount of repetition. You allege that [much repetition] would distract you from what you intended in terms of understanding and deriving rulings from [the reports]. And because of that which you have asked, may Allah be generous with you, when I am attributed to its successful management and whatever condition can be construed by it, if Allah wills, (it will lead to) a praiseworthy ending and obtainable benefit.

I thought at the time you asked me to undertake that [task]- if it was determined for me to do so, and preordained for me to complete it- that the first to benefit from that would be me specifically before anyone else and this is due to a great number of reasons which are too lengthy to describe except [to say] that in summary, having precision regarding a select few [narrations], and accuracy in them, is easier for a person than to undertake of a great number of them, and especially for one who is indistinguishable in it from the common people [in this matter] unless someone else informs him of the distinction.

If the matter is just as we described, then focusing on the few authentic narrations is worthier for them than seeking an abundance of weak narrations. Although indeed it is hoped for that some benefit is attained by seeking after a large number [of Ḥadīth] of this type, and gathering the repetitions for them, but only for the elite who are endowed with some awareness and knowledge in their means [of ascertaining authenticity] and defects. Thus that, if Allah wills, will happen through whatever will be brought to bear of that [awareness, distinction, knowledge of the means, and defects] on the advantage in seeking large numbers of [the various categories of Ḥadīth]. And as for the common people who are different from the elite in terms of awareness and knowledge, then it is senseless for them to seek large numbers [of various categories of Ḥadīth], while they are unaware of the few [Sahīh]. Then we, if Allah wills, will begin to extract and compose what you have asked upon conditions which we shall mention to you.

We set ourselves upon the entirety of what is transmitted from the reports on authority of the Messenger of Allah ﷺ Then we divided it up into three sections and three levels of people without repetition except:

1) When coming to a point where it was essential to repeat a narration in which there is an addition that clarifies the meaning of the first one; or

2) When there is a second chain that supports the first one in some hidden defect present since the additional significance in the second Ḥadīth assumes the position of a complete Ḥadīth.

Repeating narrations which have the kind of ‘addition’ we described is inevitable [since it eliminates the perceived hidden defect of the first narration]; or that significance [of the addition] is separated from the entire narration by abbreviating it when it is possible [to understand the significance from a small part of the narration], however separating the relevant part of the narration from the rest might make it difficult to understand the link between them, so repeating it in its original form when that proves difficult is safest. Thus when we find that it is avoidable to repeat the narrations in their entirety we take care not to do so, if Allah wills.

As for the first category, we aspired to advance the report which is safer from defects than any others, and is purified due to being related by people of integrity in Ḥadīth, and certitude for what they relate; there are no strong disputes found [compared to the reports of other Thiqāt] regarding their transmissions, and no excessive inconsistencies [in their own reports] - just as is the case regarding a great number of Muhaddithīn and which appears in their narrations.

Thus when we examined reports of this description from the people, we also came across reports in whose chains there fell some of those who are not described with memorization and precision, like those of the previous description before them. Although they fell below what we described [from the first group], they still have the designation of protection [from ill-repute] and truthfulness; and they acquired knowledge, included among them are the likes of Atā’ bin is-Sā’ib, and Yazīd bin Abī Ziyād, and Layth bin Abī Sulaym, from among the carriers of Āthār and the relaters of Akhbār. So even though they possessed what we described of knowledge, protection and being known as scholars among Ahl ul-Ilm, their contemporaries who we mentioned as precise and sound in transmission were above them in status and rank because this [the first category] is a high rank and sublime characteristic according to Ahl ul-Ilm.

Do you not see that when you weigh these three people we mentioned- Atā’, Yazīd, and Layth- with Mansūr bin il-Mu’tamir, Sulaymān al-A’mash and Ismā’īl bin Abī Khālid in regards to precision in Ḥadīth and soundness in it, you will find them distinct from others and not near them [in rank?]- there is no doubt regarding that among the people knowledgeable in Ḥadīth since the soundness of the memorization of Mansūr, al-A’mash, and Ismā’īl, and their precision in Ḥadīth was well-known among [the people knowledgeable in Ḥadīth] and they were not aware of examples of that from Atā’, Yazīd, and Layth. Upon the same course as the above, when you weigh between the two levels like Ibn Awn and Ayyūb as-Sakhtiyānī with Awf ibn Abī Jamīlah and Ash’ath al-Humrānī- and all 4 are companions of al-Hasan and Ibn Sīrīn- there is disparity between the two groups. Between these two groups is a distance in terms of perfection of virtue and soundness of reporting even though Awf and Ash’ath are not repelled from [the status] of truthfulness and honesty according to Ahl ul-Ilm, rather the situation is as we described regarding their position.

We only mentioned these examples by way of naming them specifically so that their examples might be an indication for whoever is ignorant of the path to return to understanding of Ahl ul-Ilm regarding the ranking of its people. Thus there is no shortchanging the men of elevated rank any amount of what is due his level, and there is no elevation of those who are lower any amount of knowledge above his position- and each who possesses the right is given his right and is settled in his rank.

It has been mentioned on authority of Ā’ishah, may Allah be pleased with her, that she said: ‘The Messenger of Allah ﷺ ordered us to afford people their (rightful) positions according to what the Qur’ān states: {And above all who possess knowledge is another who is knowledgeable} [Yūsuf: 76] . Thus based on the example of what we mentioned [regarding the narrators of Hifẓ and Itqān, and narrations which lack excessive inconsistency or strong contradiction], we compiled what you asked for of [those kind] of reports on authority of the Messenger of Allah ﷺ

As for anything of that wherein the people were charged [with some criticism] by the people of Ḥadīth, or by the majority of [the people of Ḥadīth], then we did not preoccupy ourselves with bringing forward their narrations, such as Abd Allah ibn Miswar Abī Ja’far il-Madā’inī, Amr bin Khālid, Abd il-Quddūs ash-Shāmī, Muhammad ibn Sa’īd il-Maslūb, Ghiyāth ibn Ibrāhīm, Sulaymān bin Amr Abī Dāwud an-Nakha’ī, and those like them whereof they were accused of fabricating narrations and manufacturing reports; and like that are those whose narrations are dominated with Munkar, or mistakes- we withheld from their narrations as well.

An indication of Munkar in the narration of a Muhaddith is when his transmission differs with the transmission of a Muhaddith from the people of memorization and acceptance, or does not agree with it when the two are compared. When the majority of a person’s narrations are like that, he is abandoned [Mahjūr] in Ḥadīth, and not accepted in it, and his narrations are not acted upon. The following are those Muhaddithīn who are among this group: Abd Allah ibn Muharrar, Yahyā bin Abī Unaysah, Al-Jarrāh bin ul-Minhāl Abūl-Atūf, Abbād bin Kathīr, Husayn bin Abd Illah ibn Ḍumayrah, Umar bin Suhbān, and those of the same type in terms of transmission of Munkar Ḥadīth. We did not pause upon their narrations or preoccupy ourselves with them due to the ruling of Ahl ul-Ilm.

That which we are aware of from their school of thought in accepting what is singularly reported by a Muhaddith from the narrations is that (the Muhaddith) took part along with the trustworthy narrators from Ahl ul-Ilm wal-Hifẓ in transmitting some of what they transmitted, and [the Muhaddith] is predominantly in agreement with them; when one is found like that, then if he adds to [the transmission] anything not found with his companions, then his addition is accepted.

As for those who you see resorting to the likes of az-Zuhrī due to his greatness, and due to the great number of his companions being among the precise Huffāẓ, [resorting to] his Ḥadīth and the Ḥadīth of those like him, or to the likes of Hishām ibn Urwah, then their Ḥadīth are extensively shared among Ahl ul-Ilm. The greater majority of their companions related their Ḥadīth in agreement with one another [with few having contradictions]. Thus to transmit from [Urwah and az-Zuhrī], or one of them, from among the multitude of Ḥadīth, what is not known among any of their companions, and [the Rāwī] is not of those who share in the Sahīh narrations [found] among them, then it is not allowed to accept the narrations of this category of people, and Allah knows best.

We have explained from the school of Ḥadīth and its people some of what those who wish to traverse the path of [the Muhaddithīn] should aim for, and be guided towards. We will, if Allah wills, add to the explanation and clarification in another place in this book upon the mention of defective reports [Mu’allalah] when we come to it, in the places where explanation and clarification are appropriate, if Allah wills.

And what follows: May Allah have mercy on you, if not for that which we saw of an evil act, largely from those who claim to be Muhaddithīn, in what they were supposed to adhere to when putting forward weak narrations and abominable transmissions and their neglect for the investigation of famous Sahīh narrations related by the trustworthy narrators, well-known for their truthfulness and honesty, after knowledge of them and affirmation with their tongues, that a great many of [weak and abominable narrations] which were cast towards heedless people are denounced and spoken of as not acceptable whereof the A’immah of the people of Ḥadīth criticized their transmissions- A’immah like Mālik ibn Anas, Shu’bat bin al-Hajjāj, Sufyān bin Uyaynah, Yahyā bin Sa’īd al-Qattān, Abd ir-Rahman ibn Mahdī, and other A’immah- then the establishment of what you asked for of distinction [between the types of Ḥadīth] and collection [of those which were Sahīh] would be easy for us. However on account of what we informed you of regarding the people’s circulation of abominable reports with weak, unknown chains, and their casting them towards the common people who are not aware of their defects, responding to what you asked became lighter upon our hearts.  

مسلم:ir٠ –

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ. الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَالْعَاقِبَةُ لِلْمُتَّقِينَ وَصَلَّى اللَّهُ عَلَى مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ وَعَلَى جَمِيعِ الأَنْبِيَاءِ وَالْمُرْسَلِينَ۔

أَمَّا بَعْدُ فَإِنَّكَ يَرْحَمُكَ اللَّهُ بِتَوْفِيقِ خَالِقِكَ ذَكَرْتَ أَنَّكَ هَمَمْتَ بِالْفَحْصِ عَنْ تَعَرُّفِ جُمْلَةِ الأَخْبَارِ الْمَأْثُورَةِ عَنْ رَسُولِ اللَّهِ ﷺ فِي سُنَنِ الدِّينِ وَأَحْكَامِهِ وَمَا كَانَ مِنْهَا فِي الثَّوَابِ وَالْعِقَابِ وَالتَّرْغِيبِ وَالتَّرْهِيبِ وَغَيْرِ ذَلِكَ مِنْ صُنُوفِ الأَشْيَاءِ بِالأَسَانِيدِ الَّتِي بِهَا نُقِلَتْ وَتَدَاوَلَهَا أَهْلُ الْعِلْمِ فِيمَا بَيْنَهُمْ فَأَرَدْتَ- أَرْشَدَكَ اللَّهُ- أَنْ تُوَقَّفَ عَلَى جُمْلَتِهَا مُؤَلَّفَةً مُحْصَاةً وَسَأَلْتَنِي أَنْ أُلَخِّصَهَا لَكَ فِي التَّأْلِيفِ بِلاَ تَكْرَارٍ يَكْثُرُ فَإِنَّ ذَلِكَ- زَعَمْتَ- مِمَّا يَشْغَلُكَ عَمَّا لَهُ قَصَدْتَ مِنَ التَّفَهُّمِ فِيهَا وَالاِسْتِنْبَاطِ مِنْهَا. وَلِلَّذِي سَأَلْتَ- أَكْرَمَكَ اللَّهُ- حِينَ رَجَعْتُ إِلَى تَدَبُّرِهِ وَمَا تَؤُولُ بِهِ الْحَالُ إِنْ شَاءَ اللَّهُ عَاقِبَةٌ مَحْمُودَةٌ وَمَنْفَعَةٌ مَوْجُودَةٌ وَظَنَنْتُ- حِينَ سَأَلْتَنِي تَجَشُّمَ ذَلِكَ- أَنْ لَوْ عُزِمَ لِي عَلَيْهِ وَقُضِيَ لِي تَمَامُهُ كَانَ أَوَّلُ مَنْ يُصِيبُهُ نَفْعُ ذَلِكَ إِيَّايَ خَاصَّةً قَبْلَ غَيْرِي مِنَ النَّاسِ لأَسْبَابٍ كَثِيرَةٍ يَطُولُ بِذِكْرِهَا الْوَصْفُ إِلاَّ أَنَّ جُمْلَةَ ذَلِكَ أَنَّ ضَبْطَ الْقَلِيلِ مِنْ هَذَا الشَّانِ وَإِتْقَانَهُ أَيْسَرُ عَلَى الْمَرْءِ مِنْ مُعَالَجَةِ الْكَثِيرِ مِنْهُ. ولاسيما عِنْدَ مَنْ لاَ تَمْيِيزَ عِنْدَهُ مِنَ الْعَوَامِّ إِلاَّ بِأَنْ يُوَقِّفَهُ عَلَى التَّمْيِيزِ غَيْرُهُ. فَإِذَا كَانَ الأَمْرُ فِي هَذَا كَمَا وَصَفْنَا فَالْقَصْدُ مِنْهُ إِلَى الصَّحِيحِ الْقَلِيلِ أَوْلَى بِهِمْ مِنَ ازْدِيَادِ السَّقِيمِ وَإِنَّمَا يُرْجَى بَعْضُ الْمَنْفَعَةِ فِي الاِسْتِكْثَارِ مِنْ هَذَا الشَّانِ وَجَمْعِ الْمُكَرَّرَاتِ مِنْهُ لِخَاصَّةٍ مِنَ النَّاسِ مِمَّنْ رُزِقَ فِيهِ بَعْضَ التَّيَقُّظِ وَالْمَعْرِفَةِ بِأَسْبَابِهِ وَعِلَلِهِ فَذَلِكَ إِنْ شَاءَ اللَّهُ يَهْجُمُ بِمَا أُوتِيَ مِنْ ذَلِكَ عَلَى الْفَائِدَةِ فِي الاِسْتِكْثَارِ مِنْ جَمْعِهِ. فَأَمَّا عَوَامُّ النَّاسِ الَّذِينَ هُمْ بِخِلاَفِ مَعَانِي الْخَاصِّ مِنْ أَهْلِ التَّيَقُّظِ وَالْمَعْرِفَةِ فَلاَ مَعْنَى لَهُمْ فِي طَلَبِ الْكَثِيرِ وَقَدْ عَجَزُوا عَنْ مَعْرِفَةِ الْقَلِيلِ.

ثُمَّ إِنَّا إِنْ شَاءَ اللَّهُ مُبْتَدِئُونَ فِي تَخْرِيجِ مَا سَأَلْتَ وَتَأْلِيفِهِ عَلَى شَرِيطَةٍ سَوْفَ أَذْكُرُهَا لَكَ وَهُوَ إِنَّا نَعْمِدُ إِلَى جُمْلَةِ مَا أُسْنِدَ مِنَ الأَخْبَارِ عَنْ رَسُولِ اللَّهِ ﷺ فَنَقْسِمُهَا عَلَى ثَلاَثَةِ أَقْسَامٍ وَثَلاَثِ طَبَقَاتٍ مِنَ النَّاسِ عَلَى غَيْرِ تَكْرَارٍ. إِلاَّ أَنْ يَأْتِيَ مَوْضِعٌ لاَ يُسْتَغْنَى فِيهِ عَنْ تَرْدَادِ حَدِيثٍ فِيهِ زِيَادَةُ مَعْنًى أَوْ إِسْنَادٌ يَقَعُ إِلَى جَنْبِ إِسْنَادٍ لِعِلَّةٍ تَكُونُ هُنَاكَ لأَنَّ الْمَعْنَى الزَّائِدَ فِي الْحَدِيثِ الْمُحْتَاجَ إِلَيْهِ يَقُومُ مَقَامَ حَدِيثٍ تَامٍّ فلابد مِنْ إِعَادَةِ الْحَدِيثِ الَّذِي فِيهِ مَا وَصَفْنَا مِنَ الزِّيَادَةِ أَوْ أَنْ يُفَصَّلَ ذَلِكَ الْمَعْنَى مِنْ جُمْلَةِ الْحَدِيثِ عَلَى اخْتِصَارِهِ إِذَا أَمْكَنَ. وَلَكِنْ تَفْصِيلُهُ رُبَّمَا عَسُرَ مِنْ جُمْلَتِهِ فَإِعَادَتُهُ بِهَيْئَتِهِ إِذَا ضَاقَ ذَلِكَ أَسْلَمُ

فَأَمَّا مَا وَجَدْنَا بُدًّا مِنْ إِعَادَتِهِ بِجُمْلَتِهِ مِنْ غَيْرِ حَاجَةٍ مِنَّا إِلَيْهِ فَلاَ نَتَوَلَّى فِعْلَهُ إِنْ شَاءَ اللَّهُ تَعَالَى. فَأَمَّا الْقِسْمُ الأَوَّلُ فَإِنَّا نَتَوَخَّى أَنْ نُقَدِّمَ الأَخْبَارَ الَّتِي هِيَ أَسْلَمُ مِنَ الْعُيُوبِ مِنْ غَيْرِهَا وَأَنْقَى مِنْ أَنْ يَكُونَ نَاقِلُوهَا أَهْلَ اسْتِقَامَةٍ فِي الْحَدِيثِ وَإِتْقَانٍ لِمَا نَقَلُوا لَمْ يُوجَدْ فِي رِوَايَتِهِمِ اخْتِلاَفٌ شَدِيدٌ وَلاَ تَخْلِيطٌ فَاحِشٌ كَمَا قَدْ عُثِرَ فِيهِ عَلَى كَثِيرٍ مِنَ الْمُحَدِّثِينَ وَبَانَ ذَلِكَ فِي حَدِيثِهِمْ.

فَإِذَا نَحْنُ تَقَصَّيْنَا أَخْبَارَ هَذَا الصِّنْفِ مِنَ النَّاسِ أَتْبَعْنَاهَا أَخْبَارًا يَقَعُ فِي أَسَانِيدِهَا بَعْضُ مَنْ لَيْسَ بِالْمَوْصُوفِ بِالْحِفْظِ وَالإِتْقَانِ كَالصِّنْفِ الْمُقَدَّمِ قَبْلَهُمْ عَلَى أَنَّهُمْ وَإِنْ كَانُوا فِيمَا وَصَفْنَا دُونَهُمْ فَإِنَّ اسْمَ السِّتْرِ وَالصِّدْقِ وَتَعَاطِي الْعِلْمِ يَشْمَلُهُمْ كَعَطَاءِ بْنِ السَّائِبِ وَيَزِيدَ بْنِ أَبِي زِيَادٍ وَلَيْثِ بْنِ أَبِي سُلَيْمٍ وَأَضْرَابِهِمْ مِنْ حُمَّالِ الآثَارِ وَنُقَّالِ الأَخْبَارِ.

فَهُمْ وَإِنْ كَانُوا بِمَا وَصَفْنَا مِنَ الْعِلْمِ وَالسِّتْرِ عِنْدَ أَهْلِ الْعِلْمِ مَعْرُوفِينَ فَغَيْرُهُمْ مِنْ أَقْرَانِهِمْ مِمَّنْ عِنْدَهُمْ مَا ذَكَرْنَا مِنَ الإِتْقَانِ وَالاِسْتِقَامَةِ فِي الرِّوَايَةِ يَفْضُلُونَهُمْ فِي الْحَالِ وَالْمَرْتَبَةِ لأَنَّ هَذَا عِنْدَ أَهْلِ الْعِلْمِ دَرَجَةٌ رَفِيعَةٌ وَخَصْلَةٌ سَنِيَّةٌ.

أَلاَ تَرَى أَنَّكَ إِذَا وَازَنْتَ هَؤُلاَءِ الثَّلاَثَةَ الَّذِينَ سَمَّيْنَاهُمْ عَطَاءً وَيَزِيدَ وَلَيْثًا بِمَنْصُورِ بْنِ الْمُعْتَمِرِ وَسُلَيْمَانَ الأَعْمَشِ وَإِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ فِي إِتْقَانِ الْحَدِيثِ وَالاِسْتِقَامَةِ فِيهِ وَجَدْتَهُمْ مُبَايِنِينَ لَهُمْ لاَ يُدَانُونَهُمْ لاَ شَكَّ عِنْدَ أَهْلِ الْعِلْمِ بِالْحَدِيثِ فِي ذَلِكَ لِلَّذِي اسْتَفَاضَ عِنْدَهُمْ مِنْ صِحَّةِ حِفْظِ مَنْصُورٍ وَالأَعْمَشِ وَإِسْمَاعِيلَ وَإِتْقَانِهِمْ لِحَدِيثِهِمْ وَأَنَّهُمْ لَمْ يَعْرِفُوا مِثْلَ ذَلِكَ مِنْ عَطَاءٍ وَيَزِيدَ وَلَيْثٍ.

وَفِي مِثْلِ مَجْرَى هَؤُلاَءِ إِذَا وَازَنْتَ بَيْنَ الأَقْرَانِ كَابْنِ عَوْنٍ وَأَيُّوبَ السَّخْتِيَانِيِّ مَعَ عَوْفِ بْنِ أَبِي جَمِيلَةَ وَأَشْعَثَ الْحُمْرَانِيِّ وَهُمَا صَاحِبَا الْحَسَنِ وَابْنِ سِيرِينَ كَمَا أَنَّ ابْنَ عَوْنٍ وَأَيُّوبَ صَاحِبَاهُمَا إِلاَّ أَنَّ الْبَوْنَ بَيْنَهُمَا وَبَيْنَ هَذَيْنِ بَعِيدٌ فِي كَمَالِ الْفَضْلِ وَصِحَّةِ النَّقْلِ وَإِنْ كَانَ عَوْفٌ وَأَشْعَثُ غَيْرَ مَدْفُوعَيْنِ عَنْ صِدْقٍ وَأَمَانَةٍ عِنْدَ أَهْلِ الْعِلْمِ وَلَكِنَّ الْحَالَ مَا وَصَفْنَا مِنَ الْمَنْزِلَةِ عِنْدَ أَهْلِ الْعِلْمِ.

وَإِنَّمَا مَثَّلْنَا هَؤُلاَءِ فِي التَّسْمِيَةِ لِيَكُونَ تَمْثِيلُهُمْ سِمَةً يَصْدُرُ عَنْ فَهْمِهَا مَنْ غَبِيَ عَلَيْهِ طَرِيقُ أَهْلِ الْعِلْمِ فِي تَرْتِيبِ أَهْلِهِ فِيهِ فَلاَ يُقَصَّرُ بِالرَّجُلِ الْعَالِي الْقَدْرِ عَنْ دَرَجَتِهِ وَلاَ يُرْفَعُ مُتَّضِعُ الْقَدْرِ فِي الْعِلْمِ فَوْقَ مَنْزِلَتِهِ وَيُعْطَى كُلُّ ذِي حَقٍّ فِيهِ حَقَّهُ وَيُنَزَّلُ مَنْزِلَتَهُ.

وَقَدْ ذُكِرَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ تَعَالَى عَنْهَا أَنَّهَا قَالَتْ أَمَرَنَا رَسُولُ اللَّهِ ﷺ أَنْ نُنَزِّلَ النَّاسَ مَنَازِلَهُمْ. مَعَ مَا نَطَقَ بِهِ الْقُرْآنُ مِنْ قَوْلِ اللَّهِ تَعَالَى: {وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ}.

فَعَلَى نَحْوِ مَا ذَكَرْنَا مِنَ الْوُجُوهِ نُؤَلِّفُ مَا سَأَلْتَ مِنَ الأَخْبَارِ عَنْ رَسُولِ اللَّهِ ﷺ.

فَأَمَّا مَا كَانَ مِنْهَا عَنْ قَوْمٍ هُمْ عِنْدَ أَهْلِ الْحَدِيثِ مُتَّهَمُونَ أَوْ عِنْدَ الأَكْثَرِ مِنْهُمْ فَلَسْنَا نَتَشَاغَلُ بِتَخْرِيجِ حَدِيثِهِمْ كَعَبْدِ اللَّهِ بْنِ مِسْوَرٍ أَبِي جَعْفَرٍ الْمَدَائِنِيِّ وَعَمْرِو بْنِ خَالِدٍ وَعَبْدِ الْقُدُّوسِ الشَّامِيِّ وَمُحَمَّدِ بْنِ سَعِيدٍ الْمَصْلُوبِ وَغِيَاثِ بْنِ إِبْرَاهِيمَ وَسُلَيْمَانَ بْنِ عَمْرٍو أَبِي دَاوُدَ النَّخَعِيِّ وَأَشْبَاهِهِمْ مِمَّنِ اتُّهِمَ بِوَضْعِ الأَحَادِيثِ وَتَوْلِيدِ الأَخْبَارِ.

وَكَذَلِكَ مَنِ الْغَالِبُ عَلَى حَدِيثِهِ الْمُنْكَرُ أَوِ الْغَلَطُ أَمْسَكْنَا أَيْضًا عَنْ حَدِيثِهِمْ.

وَعَلاَمَةُ الْمُنْكَرِ فِي حَدِيثِ الْمُحَدِّثِ إِذَا مَا عُرِضَتْ رِوَايَتُهُ لِلْحَدِيثِ عَلَى رِوَايَةِ غَيْرِهِ مِنْ أَهْلِ الْحِفْظِ وَالرِّضَا خَالَفَتْ رِوَايَتُهُ رِوَايَتَهُمْ أَوْ لَمْ تَكَدْ تُوَافِقُهَا فَإِذَا كَانَ الأَغْلَبُ مِنْ حَدِيثِهِ كَذَلِكَ كَانَ مَهْجُورَ الْحَدِيثِ غَيْرَ مَقْبُولِهِ وَلاَ مُسْتَعْمَلِهِ.

فَمِنْ هَذَا الضَّرْبِ مِنَ الْمُحَدِّثِينَ عَبْدُ اللَّهِ بْنُ مُحَرَّرٍ وَيَحْيَى بْنُ أَبِي أُنَيْسَةَ وَالْجَرَّاحُ بْنُ الْمِنْهَالِ أَبُو الْعَطُوفِ وَعَبَّادُ بْنُ كَثِيرٍ وَحُسَيْنُ بْنُ عَبْدِ اللَّهِ بْنِ ضُمَيْرَةَ وَعُمَرُ بْنُ صُهْبَانَ وَمَنْ نَحَا نَحْوَهُمْ فِي رِوَايَةِ الْمُنْكَرِ مِنَ الْحَدِيثِ. فَلَسْنَا نُعَرِّجُ عَلَى حَدِيثِهِمْ وَلاَ نَتَشَاغَلُ بِهِ.

لأَنَّ حُكْمَ أَهْلِ الْعِلْمِ وَالَّذِي نَعْرِفُ مِنْ مَذْهَبِهِمْ فِي قَبُولِ مَا يَتَفَرَّدُ بِهِ الْمُحَدِّثُ مِنَ الْحَدِيثِ أَنْ يَكُونَ قَدْ شَارَكَ الثِّقَاتِ مِنْ أَهْلِ الْعِلْمِ وَالْحِفْظِ فِي بَعْضِ مَا رَوَوْا وَأَمْعَنَ فِي ذَلِكَ عَلَى الْمُوَافَقَةِ لَهُمْ فَإِذَا وُجِدَ كَذَلِكَ ثُمَّ زَادَ بَعْدَ ذَلِكَ شَيْئًا لَيْسَ عِنْدَ أَصْحَابِهِ قُبِلَتْ زِيَادَتُهُ.

فَأَمَّا مَنْ تَرَاهُ يَعْمِدُ لِمِثْلِ الزُّهْرِيِّ فِي جَلاَلَتِهِ وَكَثْرَةِ أَصْحَابِهِ الْحُفَّاظِ الْمُتْقِنِينَ لِحَدِيثِهِ وَحَدِيثِ غَيْرِهِ أَوْ لِمِثْلِ هِشَامِ بْنِ عُرْوَةَ وَحَدِيثُهُمَا عِنْدَ أَهْلِ الْعِلْمِ مَبْسُوطٌ مُشْتَرَكٌ قَدْ نَقَلَ أَصْحَابُهُمَا عَنْهُمَا حَدِيثَهُمَا عَلَى الاِتِّفَاقِ مِنْهُمْ فِي أَكْثَرِهِ فَيَرْوِي عَنْهُمَا أَوْ عَنْ أَحَدِهِمَا الْعَدَدَ مِنَ الْحَدِيثِ مِمَّا لاَ يَعْرِفُهُ أَحَدٌ مِنْ أَصْحَابِهِمَا وَلَيْسَ مِمَّنْ قَدْ شَارَكَهُمْ فِي الصَّحِيحِ مِمَّا عِنْدَهُمْ فَغَيْرُ جَائِزٍ قَبُولُ حَدِيثِ هَذَا الضَّرْبِ مِنَ النَّاسِ وَاللَّهُ أَعْلَمُ.

قَدْ شَرَحْنَا مِنْ مَذْهَبِ الْحَدِيثِ وَأَهْلِهِ بَعْضَ مَا يَتَوَجَّهُ بِهِ مَنْ أَرَادَ سَبِيلَ الْقَوْمِ وَوُفِّقَ لَهَا وَسَنَزِيدُ- إِنْ شَاءَ اللَّهُ تَعَالَى- شَرْحًا وَإِيضَاحًا فِي مَوَاضِعَ مِنَ الْكِتَابِ عِنْدَ ذِكْرِ الأَخْبَارِ الْمُعَلَّلَةِ إِذَا أَتَيْنَا عَلَيْهَا فِي الأَمَاكِنِ الَّتِي يَلِيقُ بِهَا الشَّرْحُ وَالإِيضَاحُ إِنْ شَاءَ اللَّهُ تَعَالَى.

وَبَعْدُ- يَرْحَمُكَ اللَّهُ- فَلَوْلاَ الَّذِي رَأَيْنَا مِنْ سُوءِ صَنِيعِ كَثِيرٍ مِمَّنْ نَصَبَ نَفْسَهُ مُحَدِّثًا فِيمَا يَلْزَمُهُمْ مِنْ طَرْحِ الأَحَادِيثِ الضَّعِيفَةِ وَالرِّوَايَاتِ الْمُنْكَرَةِ وَتَرْكِهِمْ الاِقْتِصَارَ عَلَى الأَحَادِيثِ الصَّحِيحَةِ الْمَشْهُورَةِ مِمَّا نَقَلَهُ الثِّقَاتُ الْمَعْرُوفُونَ بِالصِّدْقِ وَالأَمَانَةِ بَعْدَ مَعْرِفَتِهِمْ وَإِقْرَارِهِمْ بِأَلْسِنَتِهِمْ أَنَّ كَثِيرًا مِمَّا يَقْذِفُونَ بِهِ إِلَى الأَغْبِيَاءِ مِنَ النَّاسِ هُوَ مُسْتَنْكَرٌ وَمَنْقُولٌ عَنْ قَوْمٍ غَيْرِ مَرْضِيِّينَ مِمَّنْ ذَمَّ الرِّوَايَةَ عَنْهُمْ أَئِمَّةُ أَهْلِ الْحَدِيثِ مِثْلُ مَالِكِ بْنِ أَنَسٍ وَشُعْبَةَ بْنِ الْحَجَّاجِ وَسُفْيَانَ بْنِ عُيَيْنَةَ وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ وَغَيْرِهِمْ مِنَ الأَئِمَّةِ- لَمَا سَهُلَ عَلَيْنَا الاِنْتِصَابُ لِمَا سَأَلْتَ مِنَ التَّمْيِيزِ وَالتَّحْصِيلِ.

وَلَكِنْ مِنْ أَجْلِ مَا أَعْلَمْنَاكَ مِنْ نَشْرِ الْقَوْمِ الأَخْبَارَ الْمُنْكَرَةَ بِالأَسَانِيدِ الضِّعَافِ الْمَجْهُولَةِ وَقَذْفِهِمْ بِهَا إِلَى الْعَوَامِّ الَّذِينَ لاَ يَعْرِفُونَ عُيُوبَهَا خَفَّ عَلَى قُلُوبِنَا إِجَابَتُكَ إِلَى مَا سَأَلْتَ.  

abudawud:1905 – ʿAbdullāh b. Muḥammad al-Nufaylī And ʿUthmān b. Abū Shaybah Wahishām b. ʿAmmār Wasulaymān b. ʿAbd al-Raḥman al-Dimashqiyyān Warubbamā Zād Baʿḍuhum > Baʿḍ al-Kalimah Wa-al-Shhaʾ > Ūā > Ḥātim b. Ismāʿīl > Jaʿfar b. Muḥammad from his father > Dakhalnā > Jābir b. ʿAbdullāh Falammā Āntahaynā Ilayh Saʾal > al-Qawm Ḥattá Āntahá Ila > Muḥammad b. ʿAlī b. Ḥusayn Faʾahwá Biyadih > Raʾsī Fanazaʿ Zirrī al-Aʿlá Thum Nazaʿ Zirrī al-Asfal Thum Waḍaʿ Kaffah Bayn Thadya > Yawmaʾidh Ghulām Shāb > Marḥab Bik

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

أبو داود:١٩٠٥ – حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النُّفَيْلِيُّ وَعُثْمَانُ بْنُ أَبِي شَيْبَةَ وَهِشَامُ بْنُ عَمَّارٍ وَسُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ الدِّمَشْقِيَّانِ وَرُبَّمَا زَادَ بَعْضُهُمْ عَلَى بَعْضٍ الْكَلِمَةَ وَالشَّىْءَ قَالُوا حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ دَخَلْنَا عَلَى جَابِرِ بْنِ عَبْدِ اللَّهِ فَلَمَّا انْتَهَيْنَا إِلَيْهِ سَأَلَ عَنِ الْقَوْمِ حَتَّى انْتَهَى إِلَىَّ فَقُلْتُ أَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ حُسَيْنٍ فَأَهْوَى بِيَدِهِ إِلَى رَأْسِي فَنَزَعَ زِرِّي الأَعْلَى ثُمَّ نَزَعَ زِرِّي الأَسْفَلَ ثُمَّ وَضَعَ كَفَّهُ بَيْنَ ثَدْيَىَّ وَأَنَا يَوْمَئِذٍ غُلاَمٌ شَابٌّ فَقَالَ مَرْحَبًا بِكَ وَأَهْلاً يَا ابْنَ أَخِي سَلْ عَمَّا شِئْتَ فَسَأَلْتُهُ وَهُوَ أَعْمَى وَجَاءَ وَقْتُ الصَّلاَةِ فَقَامَ فِي نِسَاجَةٍ مُلْتَحِفًا بِهَا يَعْنِي ثَوْبًا مُلَفَّقًا كُلَّمَا وَضَعَهَا عَلَى مَنْكِبِهِ رَجَعَ طَرَفَاهَا إِلَيْهِ مِنْ صِغَرِهَا فَصَلَّى بِنَا وَرِدَاؤُهُ إِلَى جَنْبِهِ عَلَى الْمِشْجَبِ فَقُلْتُ

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

ibnmajah:3074 – Hishām b. ʿAmmār > Ḥātim b. Ismāʿīl > Jaʿfar b. Muḥammad from his father > Dakhalnā > Jābir b. ʿAbdullāh Falammā Āntahaynā Ilayh Saʾal > al-Qawm Ḥattá Āntahá Ila Faqult > Muḥammad b. ʿAlī b. al-Ḥusayn Faʾahwá Biyadih > Raʾsī Faḥal Zirrī al-Aʿlá Thum Ḥal Zirrī al-Asfal Thum And Ḍaʿ Kaffah Bayn Thadya > Yawmaʾidh Ghulām Shāb > Marḥab Bik

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

ابن ماجة:٣٠٧٤ – حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ دَخَلْنَا عَلَى جَابِرِ بْنِ عَبْدِ اللَّهِ فَلَمَّا انْتَهَيْنَا إِلَيْهِ سَأَلَ عَنِ الْقَوْمِ حَتَّى انْتَهَى إِلَىَّ فَقُلْتُ أَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فَأَهْوَى بِيَدِهِ إِلَى رَأْسِي فَحَلَّ زِرِّي الأَعْلَى ثُمَّ حَلَّ زِرِّي الأَسْفَلَ ثُمَّ وَضَعَ كَفَّهُ بَيْنَ ثَدْيَىَّ وَأَنَا يَوْمَئِذٍ غُلاَمٌ شَابٌّ فَقَالَ

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

malik:33-2 – Mālik > Ibn Shihāb > Sulaymān b. Yasār

Malik related to me from Ibn Shihab from Sulayman ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, used to send Abdullah ibn Rawaha to Khaybar, to assess the division of the fruit crop between him and the jews of Khaybar. The jews collected for Abdullah pieces of their women's jewellery and said to him, "This is yours. Go light on us and don't be exact in the division!" Abdullah ibn Rawaha said, "O tribe of jews! By Allah! You are among the most hateful to me of Allah's creation, but it does not prompt me to deal unjustly with you. What you have offered as a bribe is forbidden. We will not touch it." They said, "This is what supports the heavens and the earth." Malik said, "If a share-cropper waters the palms and between them there is some uncultivated land, whatever he cultivates in the uncultivated land is his." Malik said, "If the owner of the land makes a condition that he will cultivate the uncultivated land for himself, that is not good because the sharecropper does the watering for the owner of the land and so he increases the owner of the land in property (without any return for himself)." Malik said, "If the owner stipulates that the fruit crop is to be shared between them, there is no harm in that if all the maintenance of the property - seeding, watering and case, etc. - are the concern of the sharecropper. If the share-cropper stipulates that the seeds are the responsibility of the owner of the property - that is not permitted because he has stipulated an outlay against the owner of the property. Share-cropping is conducted on the basis that all the care and expense is outlayed by the share-cropper, and the owner of the property is not obliged anything. This is the accepted method of share-cropping." Malik spoke about a spring which was shared between two men, and then the water dried up and one of them wanted to work on the spring and the other said, "I don't have the means to work on it." He said, "Tell the one who wants to work on the spring, 'Work and expend. All the water will be yours. You will have its water until your companion brings you half of what you have spent. If he brings you half of what you have spent, he can take his share of the water.' The first one is given all the water, because he has spent on it, and if he does not reach anything by his work, the other has not incurred any expense." Malik said, "It is not good for a share-cropper not to expend anything but his labour and to be hired for a share of the fruit while all the expense and work is incurred by the owner of the garden, because the share-cropper does not know what the exact wage is going to be for his labour, whether it will be little or great." Malik said, "No-one who lends a qirad or grants a share-cropping contract, should exempt some of the wealth, or some of the trees from his agent, because, by that, the agent becomes his hired man. He says, 'I will grant you a share-crop provided that you work for me on such-and-such a palm - water it and tend it. I will give you a qirad for such-and-such money provided that you work for me with ten dinars. They are not part of the qirad I have given you.' That must not be done and it is not good. This is what is done in our community." Malik said, "The sunna about what is permitted to an owner of a garden in share-cropping is that he can stipulate to the share-cropper the maintenance of walls, cleaning the spring, sweeping the irrigation canals, pollinating the palms, pruning branches, harvesting the fruit and such things, provided that the share-cropper has a share of the fruit fixed by mutual agreement. However, the owner cannot stipulate the beginning of new work which the agent will start digging a well, raising the source of a well, instigating new planting, or building a cistern whose cost is great. That is as if the owner of the garden said to a certain man, 'Build me a house here or dig me a well or make a spring flow for me or do some work for me for half the fruit of this garden of mine,' before the fruit of the garden is sound and it is halal to sell it. This is the sale of fruit before its good condition is clear. The Messenger of Allah, may Allah bless him and grant him peace, forbade fruit to be sold before its good condition became clear." Malik said, "If the fruits are good and their good condition is clear and selling them is halal and then the owner asks a man to do one of those jobs for him, specifying the job, for half the fruit of his garden, for example, there is no harm in that. He has hired the man for something recognised and known. The man has seen it and is satisfied with it. "As for share-cropping, if the garden has no fruit or little or bad fruit, he has only that. The labourer is only hired for a set amount, and hire is only permitted on these terms. Hire is a type of sale. One man buys another man's work from him. It is not good if uncertainty enters into it because the Messenger of Allah, may Allah bless him and grant him peace, forbade uncertain transactions." Malik said, "The sunna in share-cropping with us is that it can be practised with any kind of fruit tree, palm, vine, olive tree, pomegranate, peach, and soon. It is permitted, and there is no harm in it provided that the owner of the property has a share of the fruit: a half or a third or a quarter or whatever." Malik said, "Share-cropping is also permitted in any crop which emerges from the earth if it is a crop which is picked, and its owner cannot water, work on it and tend it. "Share-cropping becomes reprehensible in anything in which share-cropping is normally permitted if the fruit is sound and the good condition is clear and it is halal to sell it. He must share-crop in it the next year. If a man waters fruit whose good condition is clear and it is halal to sell it, and he picks it for the owner, for a share of the crop, it is not sharecropping. It is similar to him being paid in dirhams and dinars. Share-cropping is what is between pruning the palms and when the fruit becomes sound and its sale is halal." Malik said, "If some one makes a share-cropping contract for fruit trees before the condition becomes clear and its sale is halal, it is share-cropping and is permitted . " Malik said, "Uncultivated land must not be involved in a share-cropping contract. That is because it is halal for the owner to rent it for dinars and dirhams or the equivalent for an accepted price." Malik said, "As for a man who gives his uncultivated earth for a third or a fourth of what comes out of it, that is an uncertain transaction because crops may be scant one time and plentiful another time. It may perish completely and the owner of the land will have abandoned a set rent which would have been good for him to rent the land for. He takes an uncertain situation, and does not know whether or not it will be satisfactory. This is disapproved. It is like a man having someone travel for him for a set amount, and then saying, 'Shall I give you a tenth of the profit of the journey as your wage?' This is not halal and must not be done." Malik summed up,"A man must not hire out himself or his land or his ship unless for a set amount." Malik said, "A distinction is made between sharecropping in palms and in cultivated land because the owner of the palms cannot sell the fruit until its good condition is clear. The owner of the land can rent it when it is uncultivated with nothing on it." Malik said, "What is done in our community about palms is that they can also be share-cropped for three and four years, and less or more than that." Malik said, "That is what I have heard. Any fruit trees like that are in the position of palms. Contracts for several years are permissible for the sharecropper as they are permissible in the palms." Malik said about the owner, "He does not take anything additional from the share-cropper in the way of gold or silver or crops which increases him. That is not good. The share-cropper also must not take from the owner of the garden anything additional which will increase him of gold, silver, crops or anything. Increase beyond what is stipulated in the contract is not good. It is also not good for the lender of a qirad to be in this position. If such an increase does enter share-cropping or quirad, it becomes by it hire. It is not good when hire enters it. Hire must never occur in a situation which has uncertainty in it." Malik spoke about a man who gave land to another man in a share-cropping contract in which there were palms, vines, or the like of that of fruit trees and there was also uncultivated land in it. He said, "If the uncultivated land is secondary to the fruit trees, either in importance or in size of land, there is no harm in share-cropping. That is if the palms take up two-thirds of the land or more, and the uncultivated land is a third or less. This is because when the land that the fruit trees take up is secondary to the uncultivated land and the cultivated land in which the palms, vines or the like is a third or less, and the uncultivated land is two-thirds or more, it is permitted to rent the land and share-cropping in it is haram. One of the practices of people is to give out sharecropping contracts on property with fruit trees when there is uncultivated land in it, and to rent land while there are fruit trees on it, just as a Qur'an or sword which has some embellishment on it of silver is sold for silver, or a necklace or ring which have stones and gold in them are sold for dinars. These sales continue to be permitted. People buy and sell by them. Nothing described or instituted has come on that which if exceeded, makes it haram, and if fallen below makes it halal. What is done in our community about that is what people practise and permit among themselves. That is, if the gold or silver is secondary to what it is incorporated in, it is permitted to sell it. That is, if the value of the blade, the Qur'an, or the stones is two-thirds or more, and the value of the decoration is one-third or less."  

مالك:٣٣-٢ – وَحَدَّثَنِي مَالِكٌ عَنِ ابْنِ شِهَابٍ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ

أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَبْعَثُ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ إِلَى خَيْبَرَ فَيَخْرُصُ بَيْنَهُ وَبَيْنَ يَهُودِ خَيْبَرَ قَالَ فَجَمَعُوا لَهُ حَلْيًا مِنْ حَلْىِ نِسَائِهِمْ فَقَالُوا لَهُ هَذَا لَكَ وَخَفِّفْ عَنَّا وَتَجَاوَزْ فِي الْقَسْمِ فَقَالَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ يَا مَعْشَرَ الْيَهُودِ وَاللَّهِ إِنَّكُمْ لَمِنْ أَبْغَضِ خَلْقِ اللَّهِ إِلَىَّ وَمَا ذَاكَ بِحَامِلِي عَلَى أَنْ أَحِيفَ عَلَيْكُمْ فَأَمَّا مَا عَرَضْتُمْ مِنَ الرُّشْوَةِ فَإِنَّهَا سُحْتٌ وَإِنَّا لاَ نَأْكُلُهَا فَقَالُوا بِهَذَا قَامَتِ السَّمَوَاتُ وَالأَرْضُ قَالَ مَالِكٌ إِذَا سَاقَى الرَّجُلُ النَّخْلَ وَفِيهَا الْبَيَاضُ فَمَا ازْدَرَعَ الرَّجُلُ الدَّاخِلُ فِي الْبَيَاضِ فَهُوَ لَهُ قَالَ وَإِنِ اشْتَرَطَ صَاحِبُ الأَرْضِ أَنَّهُ يَزْرَعُ فِي الْبَيَاضِ لِنَفْسِهِ فَذَلِكَ لاَ يَصْلُحُ لأَنَّ الرَّجُلَ الدَّاخِلَ فِي الْمَالِ يَسْقِي لِرَبِّ الأَرْضِ فَذَلِكَ زِيَادَةٌ ازْدَادَهَا عَلَيْهِ قَالَ وَإِنِ اشْتَرَطَ الزَّرْعَ بَيْنَهُمَا فَلاَ بَأْسَ بِذَلِكَ إِذَا كَانَتِ الْمَئُونَةُ كُلُّهَا عَلَى الدَّاخِلِ فِي الْمَالِ الْبَذْرُ وَالسَّقْىُ وَالْعِلاَجُ كُلُّهُ فَإِنِ اشْتَرَطَ الدَّاخِلُ فِي الْمَالِ عَلَى رَبِّ الْمَالِ أَنَّ الْبَذْرَ عَلَيْكَ كَانَ ذَلِكَ غَيْرَ جَائِزٍ لأَنَّهُ قَدِ اشْتَرَطَ عَلَى رَبِّ الْمَالِ زِيَادَةً ازْدَادَهَا عَلَيْهِ وَإِنَّمَا تَكُونُ الْمُسَاقَاةُ عَلَى أَنَّ عَلَى الدَّاخِلِ فِي الْمَالِ الْمَئُونَةَ كُلَّهَا وَالنَّفَقَةَ وَلاَ يَكُونُ عَلَى رَبِّ الْمَالِ مِنْهَا شَىْءٌ فَهَذَا وَجْهُ الْمُسَاقَاةِ الْمَعْرُوفُ قَالَ مَالِكٌ فِي الْعَيْنِ تَكُونُ بَيْنَ الرَّجُلَيْنِ فَيَنْقَطِعُ مَاؤُهَا فَيُرِيدُ أَحَدُهُمَا أَنْ يَعْمَلَ فِي الْعَيْنِ وَيَقُولُ الآخَرُ لاَ أَجِدُ مَا أَعْمَلُ بِهِ إِنَّهُ يُقَالُ لِلَّذِي يُرِيدُ أَنْ يَعْمَلَ فِي الْعَيْنِ اعْمَلْ وَأَنْفِقْ وَيَكُونُ لَكَ الْمَاءُ كُلُّهُ تَسْقِي بِهِ حَتَّى يَأْتِيَ صَاحِبُكَ بِنِصْفِ مَا أَنْفَقْتَ فَإِذَا جَاءَ بِنِصْفِ مَا أَنْفَقْتَ أَخَذَ حِصَّتَهُ مِنَ الْمَاءِ وَإِنَّمَا أُعْطِيَ الأَوَّلُ الْمَاءَ كُلَّهُ لأَنَّهُ أَنْفَقَ وَلَوْ لَمْ يُدْرِكْ شَيْئًا بِعَمَلِهِ لَمْ يَعْلَقِ الآخَرَ مِنَ النَّفَقَةِ شَىْءٌ قَالَ مَالِكٌ وَإِذَا كَانَتِ النَّفَقَةُ كُلُّهَا وَالْمَئُونَةُ عَلَى رَبِّ الْحَائِطِ وَلَمْ يَكُنْ عَلَى الدَّاخِلِ فِي الْمَالِ شَىْءٌ إِلاَّ أَنَّهُ يَعْمَلُ بِيَدِهِ إِنَّمَا هُوَ أَجِيرٌ بِبَعْضِ الثَّمَرِ فَإِنَّ ذَلِكَ لاَ يَصْلُحُ لأَنَّهُ لاَ يَدْرِي كَمْ إِجَارَتُهُ إِذَا لَمْ يُسَمِّ لَهُ شَيْئًا يَعْرِفُهُ وَيَعْمَلُ عَلَيْهِ لاَ يَدْرِي أَيَقِلُّ ذَلِكَ أَمْ يَكْثُرُ قَالَ مَالِكٌ وَكُلُّ مُقَارِضٍ أَوْ مُسَاقٍ فَلاَ يَنْبَغِي لَهُ أَنْ يَسْتَثْنِيَ مِنَ الْمَالِ وَلاَ مِنَ النَّخْلِ شَيْئًا دُونَ صَاحِبِهِ وَذَلِكَ أَنَّهُ يَصِيرُ لَهُ أَجِيرًا بِذَلِكَ يَقُولُ أُسَاقِيكَ عَلَى أَنْ تَعْمَلَ لِي فِي كَذَا وَكَذَا نَخْلَةً تَسْقِيهَا وَتَأْبُرُهَا وَأُقَارِضُكَ فِي كَذَا وَكَذَا مِنَ الْمَالِ عَلَى أَنْ تَعْمَلَ لِي بِعَشَرَةِ دَنَانِيرَ لَيْسَتْ مِمَّا أُقَارِضُكَ عَلَيْهِ فَإِنَّ ذَلِكَ لاَ يَنْبَغِي وَلاَ يَصْلُحُ وَذَلِكَ الأَمْرُ عِنْدَنَا قَالَ مَالِكٌ وَالسُّنَّةُ فِي الْمُسَاقَاةِ الَّتِي يَجُوزُ لِرَبِّ الْحَائِطِ أَنْ يَشْتَرِطَهَا عَلَى الْمُسَاقَى شَدُّ الْحِظَارِ وَخَمُّ الْعَيْنِ وَسَرْوُ الشَّرَبِ وَإِبَّارُ النَّخْلِ وَقَطْعُ الْجَرِيدِ وَجَذُّ الثَّمَرِ هَذَا وَأَشْبَاهُهُ عَلَى أَنَّ لِلْمُسَاقَى شَطْرَ الثَّمَرِ أَوْ أَقَلَّ مِنْ ذَلِكَ أَوْ أَكْثَرَ إِذَا تَرَاضَيَا عَلَيْهِ غَيْرَ أَنَّ صَاحِبَ الأَصْلِ لاَ يَشْتَرِطُ ابْتِدَاءَ عَمَلٍ جَدِيدٍ يُحْدِثُهُ الْعَامِلُ فِيهَا مِنْ بِئْرٍ يَحْتَفِرُهَا أَوْ عَيْنٍ يَرْفَعُ رَأْسَهَا أَوْ غِرَاسٍ يَغْرِسُهُ فِيهَا يَأْتِي بِأَصْلِ ذَلِكَ مِنْ عِنْدِهِ أَوْ ضَفِيرَةٍ يَبْنِيهَا تَعْظُمُ فِيهَا نَفَقَتُهُ وَإِنَّمَا ذَلِكَ بِمَنْزِلَةِ أَنْ يَقُولَ رَبُّ الْحَائِطِ لِرَجُلٍ مِنَ النَّاسِ ابْنِ لِي هَا هُنَا بَيْتًا أَوِ احْفُرْ لِي بِئْرًا أَوْ أَجْرِ لِي عَيْنًا أَوِ اعْمَلْ لِي عَمَلاً بِنِصْفِ ثَمَرِ حَائِطِي هَذَا قَبْلَ أَنْ يَطِيبَ ثَمَرُ الْحَائِطِ وَيَحِلَّ بَيْعُهُ فَهَذَا بَيْعُ الثَّمَرِ قَبْلَ أَنْ يَبْدُوَ صَلاَحُهُ وَقَدْ نَهَى رَسُولُ اللَّهِ ﷺ عَنْ بَيْعِ الثِّمَارِ حَتَّى يَبْدُوَ صَلاَحُهَا قَالَ مَالِكٌ فَأَمَّا إِذَا طَابَ الثَّمَرُ وَبَدَا صَلاَحُهُ وَحَلَّ بَيْعُهُ ثُمَّ قَالَ رَجُلٌ لِرَجُلٍ اعْمَلْ لِي بَعْضَ هَذِهِ الأَعْمَالِ لِعَمَلٍ يُسَمِّيهِ لَهُ بِنِصْفِ ثَمَرِ حَائِطِي هَذَا فَلاَ بَأْسَ بِذَلِكَ إِنَّمَا اسْتَأْجَرَهُ بِشَىْءٍ مَعْرُوفٍ مَعْلُومٍ قَدْ رَآهُ وَرَضِيَهُ فَأَمَّا الْمُسَاقَاةُ فَإِنَّهُ إِنْ لَمْ يَكُنْ لِلْحَائِطِ ثَمَرٌ أَوْ قَلَّ ثَمَرُهُ أَوْ فَسَدَ فَلَيْسَ لَهُ إِلاَّ ذَلِكَ وَأَنَّ الأَجِيرَ لاَ يُسْتَأْجَرُ إِلاَّ بِشَىْءٍ مُسَمًّى لاَ تَجُوزُ الإِجَارَةُ إِلاَّ بِذَلِكَ وَإِنَّمَا الإِجَارَةُ بَيْعٌ مِنَ الْبُيُوعِ إِنَّمَا يَشْتَرِي مِنْهُ عَمَلَهُ وَلاَ يَصْلُحُ ذَلِكَ إِذَا دَخَلَهُ الْغَرَرُ لأَنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ بَيْعِ الْغَرَرِ قَالَ مَالِكٌ السُّنَّةُ فِي الْمُسَاقَاةِ عِنْدَنَا أَنَّهَا تَكُونُ فِي أَصْلِ كُلِّ نَخْلٍ أَوْ كَرْمٍ أَوْ زَيْتُونٍ أَوْ رُمَّانٍ أَوْ فِرْسِكٍ أَوْ مَا أَشْبَهَ ذَلِكَ مِنَ الأُصُولِ جَائِزٌ لاَ بَأْسَ بِهِ عَلَى أَنَّ لِرَبِّ الْمَالِ نِصْفَ الثَّمَرِ مِنْ ذَلِكَ أَوْ ثُلُثَهُ أَوْ رُبُعَهُ أَوْ أَكْثَرَ مِنْ ذَلِكَ أَوْ أَقَلَّ قَالَ مَالِكٌ وَالْمُسَاقَاةُ أَيْضًا تَجُوزُ فِي الزَّرْعِ إِذَا خَرَجَ وَاسْتَقَلَّ فَعَجَزَ صَاحِبُهُ عَنْ سَقْيِهِ وَعَمَلِهِ وَعِلاَجِهِ فَالْمُسَاقَاةُ فِي ذَلِكَ أَيْضًا جَائِزَةٌ قَالَ مَالِكٌ لاَ تَصْلُحُ الْمُسَاقَاةُ فِي شَىْءٍ مِنَ الأُصُولِ مِمَّا تَحِلُّ فِيهِ الْمُسَاقَاةُ إِذَا كَانَ فِيهِ ثَمَرٌ قَدْ طَابَ وَبَدَا صَلاَحُهُ وَحَلَّ بَيْعُهُ وَإِنَّمَا يَنْبَغِي أَنْ يُسَاقَى مِنَ الْعَامِ الْمُقْبِلِ وَإِنَّمَا مُسَاقَاةُ مَا حَلَّ بَيْعُهُ مِنَ الثِّمَارِ إِجَارَةٌ لأَنَّهُ إِنَّمَا سَاقَى صَاحِبَ الأَصْلِ ثَمَرًا قَدْ بَدَا صَلاَحُهُ عَلَى أَنْ يَكْفِيَهُ إِيَّاهُ وَيَجُذَّهُ لَهُ بِمَنْزِلَةِ الدَّنَانِيرِ وَالدَّرَاهِمِ يُعْطِيهِ إِيَّاهَا وَلَيْسَ ذَلِكَ بِالْمُسَاقَاةِ إِنَّمَا الْمُسَاقَاةُ مَا بَيْنَ أَنْ يَجُذَّ النَّخْلَ إِلَى أَنْ يَطِيبَ الثَّمَرُ وَيَحِلَّ بَيْعُهُ قَالَ مَالِكٌ وَمَنْ سَاقَى ثَمَرًا فِي أَصْلٍ قَبْلَ أَنْ يَبْدُوَ صَلاَحُهُ وَيَحِلَّ بَيْعُهُ فَتِلْكَ الْمُسَاقَاةُ بِعَيْنِهَا جَائِزَةٌ قَالَ مَالِكٌ وَلاَ يَنْبَغِي أَنْ تُسَاقَى الأَرْضُ الْبَيْضَاءُ وَذَلِكَ أَنَّهُ يَحِلُّ لِصَاحِبِهَا كِرَاؤُهَا بِالدَّنَانِيرِ وَالدَّرَاهِمِ وَمَا أَشْبَهَ ذَلِكَ مِنَ الأَثْمَانِ الْمَعْلُومَةِ قَالَ فَأَمَّا الرَّجُلُ الَّذِي يُعْطِي أَرْضَهُ الْبَيْضَاءَ بِالثُّلُثِ أَوِ الرُّبُعِ مِمَّا يَخْرُجُ مِنْهَا فَذَلِكَ مِمَّا يَدْخُلُهُ الْغَرَرُ لأَنَّ الزَّرْعَ يَقِلُّ مَرَّةً وَيَكْثُرُ مَرَّةً وَرُبَّمَا هَلَكَ رَأْسًا فَيَكُونُ صَاحِبُ الأَرْضِ قَدْ تَرَكَ كِرَاءً مَعْلُومًا يَصْلُحُ لَهُ أَنْ يُكْرِيَ أَرْضَهُ بِهِ وَأَخَذَ أَمْرًا غَرَرًا لاَ يَدْرِي أَيَتِمُّ أَمْ لاَ فَهَذَا مَكْرُوهٌ وَإِنَّمَا ذَلِكَ مَثَلُ رَجُلٍ اسْتَأْجَرَ أَجِيرًا لِسَفَرٍ بِشَىْءٍ مَعْلُومٍ ثُمَّ قَالَ الَّذِي اسْتَأْجَرَ الأَجِيرَ هَلْ لَكَ أَنْ أَعْطِيَكَ عُشْرَ مَا أَرْبَحُ فِي سَفَرِي هَذَا إِجَارَةً لَكَ فَهَذَا لاَ يَحِلُّ وَلاَ يَنْبَغِي قَالَ مَالِكٌ وَلاَ يَنْبَغِي لِرَجُلٍ أَنْ يُؤَاجِرَ نَفْسَهُ وَلاَ أَرْضَهُ وَلاَ سَفِينَتَهُ إِلاَّ بِشَىْءٍ مَعْلُومٍ لاَ يَزُولُ إِلَى غَيْرِهِ قَالَ مَالِكٌ وَإِنَّمَا فَرَّقَ بَيْنَ الْمُسَاقَاةِ فِي النَّخْلِ وَالأَرْضِ الْبَيْضَاءِ أَنَّ صَاحِبَ النَّخْلِ لاَ يَقْدِرُ عَلَى أَنْ يَبِيعَ ثَمَرَهَا حَتَّى يَبْدُوَ صَلاَحُهُ وَصَاحِبُ الأَرْضِ يُكْرِيهَا وَهِيَ أَرْضٌ بَيْضَاءُ لاَ شَىْءَ فِيهَا قَالَ مَالِكٌ وَالأَمْرُ عِنْدَنَا فِي النَّخْلِ أَيْضًا إِنَّهَا تُسَاقِي السِّنِينَ الثَّلاَثَ وَالأَرْبَعَ وَأَقَلَّ مِنْ ذَلِكَ وَأَكْثَرَ قَالَ وَذَلِكَ الَّذِي سَمِعْتُ وَكُلُّ شَىْءٍ مِثْلُ ذَلِكَ مِنَ الأُصُولِ بِمَنْزِلَةِ النَّخْلِ يَجُوزُ فِيهِ لِمَنْ سَاقَى مِنَ السِّنِينَ مِثْلُ مَا يَجُوزُ فِي النَّخْلِ قَالَ مَالِكٌ فِي الْمُسَاقِي إِنَّهُ لاَ يَأْخُذُ مِنْ صَاحِبِهِ الَّذِي سَاقَاهُ شَيْئًا مِنْ ذَهَبٍ وَلاَ وَرِقٍ يَزْدَادُهُ وَلاَ طَعَامٍ وَلاَ شَيْئًا مِنَ الأَشْيَاءِ لاَ يَصْلُحُ ذَلِكَ وَلاَ يَنْبَغِي أَنْ يَأْخُذَ الْمُسَاقَى مِنْ رَبِّ الْحَائِطِ شَيْئًا يَزِيدُهُ إِيَّاهُ مِنْ ذَهَبٍ وَلاَ وَرِقٍ وَلاَ طَعَامٍ وَلاَ شَىْءٍ مِنَ الأَشْيَاءِ وَالزِّيَادَةُ فِيمَا بَيْنَهُمَا لاَ تَصْلُحُ قَالَ مَالِكٌ وَالْمُقَارِضُ أَيْضًا بِهَذِهِ الْمَنْزِلَةِ لاَ يَصْلُحُ إِذَا دَخَلَتِ الزِّيَادَةُ فِي الْمُسَاقَاةِ أَوِ الْمُقَارَضَةِ صَارَتْ إِجَارَةً وَمَا دَخَلَتْهُ الإِجَارَةُ فَإِنَّهُ لاَ يَصْلُحُ وَلاَ يَنْبَغِي أَنْ تَقَعَ الإِجَارَةُ بِأَمْرٍ غَرَرٍ لاَ يَدْرِي أَيَكُونُ أَمْ لاَ يَكُونُ أَوْ يَقِلُّ أَوْ يَكْثُرُ قَالَ مَالِكٌ فِي الرَّجُلِ يُسَاقِي الرَّجُلَ الأَرْضَ فِيهَا النَّخْلُ وَالْكَرْمُ أَوْ مَا أَشْبَهَ ذَلِكَ مِنَ الأُصُولِ فَيَكُونُ فِيهَا الأَرْضُ الْبَيْضَاءُ قَالَ مَالِكٌ إِذَا كَانَ الْبَيَاضُ تَبَعًا لِلأَصْلِ وَكَانَ الأَصْلُ أَعْظَمَ ذَلِكَ أَوْ أَكْثَرَهُ فَلاَ بَأْسَ بِمُسَاقَاتِهِ وَذَلِكَ أَنْ يَكُونَ النَّخْلُ الثُّلُثَيْنِ أَوْ أَكْثَرَ وَيَكُونَ الْبَيَاضُ الثُّلُثَ أَوْ أَقَلَّ مِنْ ذَلِكَ وَذَلِكَ أَنَّ الْبَيَاضَ حِينَئِذٍ تَبَعٌ لِلأَصْلِ وَإِذَا كَانَتِ الأَرْضُ الْبَيْضَاءُ فِيهَا نَخْلٌ أَوْ كَرْمٌ أَوْ مَا يُشْبِهُ ذَلِكَ مِنَ الأُصُولِ فَكَانَ الأَصْلُ الثُّلُثَ أَوْ أَقَلَّ وَالْبَيَاضُ الثُّلُثَيْنِ أَوْ أَكْثَرَ جَازَ فِي ذَلِكَ الْكِرَاءُ وَحَرُمَتْ فِيهِ الْمُسَاقَاةُ وَذَلِكَ أَنَّ مِنْ أَمْرِ النَّاسِ أَنْ يُسَاقُوا الأَصْلَ وَفِيهِ الْبَيَاضُ وَتُكْرَى الأَرْضُ وَفِيهَا الشَّىْءُ الْيَسِيرُ مِنَ الأَصْلِ أَوْ يُبَاعَ الْمُصْحَفُ أَوِ السَّيْفُ وَفِيهِمَا الْحِلْيَةُ مِنَ الْوَرِقِ بِالْوَرِقِ أَوِ الْقِلاَدَةُ أَوِ الْخَاتَمُ وَفِيهِمَا الْفُصُوصُ وَالذَّهَبُ بِالدَّنَانِيرِ وَلَمْ تَزَلْ هَذِهِ الْبُيُوعُ جَائِزَةً يَتَبَايَعُهَا النَّاسُ وَيَبْتَاعُونَهَا وَلَمْ يَأْتِ فِي ذَلِكَ شَىْءٌ مَوْصُوفٌ مَوْقُوفٌ عَلَيْهِ إِذَا هُوَ بَلَغَهُ كَانَ حَرَامًا أَوْ قَصُرَ عَنْهُ كَانَ حَلاَلاً وَالأَمْرُ فِي ذَلِكَ عِنْدَنَا الَّذِي عَمِلَ بِهِ النَّاسُ وَأَجَازُوهُ بَيْنَهُمْ أَنَّهُ إِذَا كَانَ الشَّىْءُ مِنْ ذَلِكَ الْوَرِقِ أَوِ الذَّهَبِ تَبَعًا لِمَا هُوَ فِيهِ جَازَ بَيْعُهُ وَذَلِكَ أَنْ يَكُونَ النَّصْلُ أَوِ الْمُصْحَفُ أَوِ الْفُصُوصُ قِيمَتُهُ الثُّلُثَانِ أَوْ أَكْثَرُ وَالْحِلْيَةُ قِيمَتُهَا الثُّلُثُ أَوْ أَقَلُّ  

ahmad:391 – Isḥāq b. ʿĪsá al-Ṭabbāʿ > Mālik b. Anas > Ibn Shihāb > ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > Ibn ʿAbbās

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.  

أحمد:٣٩١ – حَدَّثَنَا إِسْحَاقُ بْنُ عِيسَى الطَّبَّاعُ حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ حَدَّثَنِي ابْنُ شِهَابٍ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ

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  

ahmad:1740 – Yaʿqūb from my father > Muḥammad b. Isḥāq > Muḥammad b. Muslim b. ʿUbaydullāh b. Shihāb > Abū Bakr b. ʿAbd al-Raḥman b. al-Ḥārith b. Hishām al-Makhzūmī > Umm Salamah
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أحمد:١٧٤٠ – حَدَّثَنَا يَعْقُوبُ حَدَّثَنَا أَبِي عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُبَيْدِ اللهِ بْنِ شِهَابٍ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيِّ عَنْ أُمِّ سَلَمَةَ ابْنَةِ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ زَوْجِ النَّبِيِّ ﷺ قَالَتْ

لَمَّا نَزَلْنَا أَرْضَ الْحَبَشَةِ جَاوَرْنَا بِهَا خَيْرَ جَارٍ النَّجَاشِيَّ أَمِنَّا عَلَى دِينِنَا وَعَبَدْنَا اللهَ لَا نُؤْذَى وَلا نَسْمَعُ شَيْئًا نَكْرَهُهُ فَلَمَّا بَلَغَ ذَلِكَ قُرَيْشًا ائْتَمَرُوا أَنْ يَبْعَثُوا إِلَى النَّجَاشِيِّ فِينَا رَجُلَيْنِ جَلْدَيْنِ وَأَنْ يُهْدُوا لِلنَّجَاشِيِّ هَدَايَا مِمَّا يُسْتَطْرَفُ مِنْ مَتَاعِ مَكَّةَ وَكَانَ مِنْ أَعْجَبِ مَا يَأْتِيهِ مِنْهَا إِلَيْهِ الْأَدَمُ فَجَمَعُوا لَهُ أَدَمًا كَثِيرًا وَلَمْ يَتْرُكُوا مِنْ بَطَارِقَتِهِ بِطْرِيقًا إِلا أَهْدَوْا لَهُ هَدِيَّةً ثُمَّ بَعَثُوا بِذَلِكَ مَعَ عَبْدِ اللهِ بْنِ أَبِي رَبِيعَةَ بْنِ الْمُغِيرَةِ الْمَخْزُومِيِّ وعَمْرِو بْنِ الْعَاصِ بْنِ وَائِلٍ السَّهْمِيِّ وَأَمَرُوهُمَا أَمْرَهُمْ وَقَالُوا لَهُمَا ادْفَعُوا إِلَى كُلِّ بِطْرِيقٍ هَدِيَّتَهُ قَبْلَ أَنْ تُكَلِّمُوا النَّجَاشِيَّ فِيهِمْ ثُمَّ قَدِّمُوا لِلنَّجَاشِيِّ هَدَايَاهُ ثُمَّ سَلُوهُ أَنْ يُسْلِمَهُمِ إلَيْكُمْ قَبْلَ أَنْ يُكَلِّمَهُمْ قَالَتْ فَخَرَجَا فَقَدِمَا عَلَى النَّجَاشِيِّ وَنَحْنُ عِنْدَهُ بِخَيْرِ دَارٍ وَعِنْدَ خَيْرِ جَارٍ فَلَمْ يَبْقَ مِنْ بَطَارِقَتِهِ بِطْرِيقٌ إِلا دَفَعَا إِلَيْهِ هَدِيَّتَهُ قَبْلَ أَنْ يُكَلِّمَا النَّجَاشِيَّ ثُمَّ قَالا لِكُلِّ بِطْرِيقٍ مِنْهُمْ إِنَّهُ قَدْ صَبَا إِلَى بَلَدِ الْمَلِكِ مِنَّا غِلْمَانٌ سُفَهَاءُ فَارَقُوا دِينَ قَوْمِهِمْ وَلَمْ يَدْخُلُوا فِي دِينِكُمْ وَجَاءُوا بِدِينٍمُبْتَدَعٍ لَا نَعْرِفُهُ نَحْنُ وَلا أَنْتُمْ وَقَدْ بَعَثَنَا إِلَى الْمَلِكِ فِيهِمِ أشْرَافُ قَوْمِهِمْ لِنَرُدَّهُمِ إلَيْهِمْ فَإِذَا كَلَّمْنَا الْمَلِكَ فِيهِمْ فَتُشِيرُوا عَلَيْهِ بِأَنْ يُسْلِمَهُمِ إلَيْنَا وَلا يُكَلِّمَهُمْ فَإِنَّ قَوْمَهُمْ أَعَلَى بِهِمْ عَيْنًا وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ فَقَالُوا لَهُمَا نَعَمْ ثُمَّ إِنَّهُمَا قَرَّبَا هَدَايَاهُمِ إلَى النَّجَاشِيِّ فَقَبِلَهَا مِنْهُمَا ثُمَّ كَلَّمَاهُ فَقَالا لَهُ أَيُّهَا الْمَلِكُ إِنَّهُ قَدْ صَبَا إِلَى بَلَدِكَ مِنَّا غِلْمَانٌ سُفَهَاءُ فَارَقُوا دِينَ قَوْمِهِمْ وَلَمْ يَدْخُلُوا فِي دِينِكَ وَجَاءُوا بِدِينٍ مُبْتَدَعٍ لَا نَعْرِفُهُ نَحْنُ وَلا أَنْتَ وَقَدْ بَعَثَنَا إِلَيْكَ فِيهِمِ أشْرَافُ قَوْمِهِمْ مِنْ آبَائِهِمْ وَأَعْمَامِهِمْ وَعَشَائِرِهِمْ لِتَرُدَّهُمِ إلَيْهِمْ فَهُمْ أَعَلَى بِهِمْ عَيْنًا وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ وَعَاتَبُوهُمْ فِيهِ قَالَتْ وَلَمْ يَكُنْ شَيْءٌ أَبْغَضَ إِلَى عَبْدِ اللهِ بْنِ أَبِي رَبِيعَةَ وَعَمْرِو بْنِ الْعَاصِ مِنْ أَنْ يَسْمَعَ النَّجَاشِيُّ كَلامَهُمْ فَقَالَتْ بَطَارِقَتُهُ حَوْلَهُ صَدَقُوا أَيُّهَا الْمَلِكُ قَوْمُهُمْ أَعَلَى بِهِمْ عَيْنًا وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ فَأَسْلِمْهُمِ إلَيْهِمَا فَلْيَرُدَّاهُمِ إلَى بِلادِهِمْ وَقَوْمِهِمْ قَالَت فَغَضِبَ النَّجَاشِيُّ ثُمَّ قَالَ فَغَضِبَ النَّجَاشِيُّ ثُمَّ قَالَ لَا هَيْمُ اللهِ إِذَاً لَا أُسْلِمُهُمْ إِلَيْهِمَا وَلا أُكَادُ قَوْمًاجَاوَرُونِي وَنَزَلُوا بِلادِي وَاخْتَارُونِي عَلَى مَنْ سِوَايَ حَتَّى أَدْعُوَهُمْ فَأَسْأَلَهُمْ مَاذَا يَقُولُ هَذَانِ فِي أَمْرِهِمْ فَإِنْ كَانُوا كَمَا يَقُولانِ أَسْلَمْتُهُمِ الَيْهِمَا وَرَدَدْتُهُمِ الَى قَوْمِهِمْ وَإِنْ كَانُوا عَلَى غَيْرِ ذَلِكَ مَنَعْتُهُمْ مِنْهُمَا وَأَحْسَنْتُ جِوَارَهُمْ مَا جَاوَرُونِي قَالَتْ ثُمَّ أَرْسَلَ إِلَى أَصْحَابِ رَسُولِ اللهِ ﷺ فَدَعَاهُمْ فَلَمَّا جَاءَهُمْ رَسُولُهُ اجْتَمَعُوا ثُمَّ قَالَ بَعْضُهُمْ لِبَعْضٍ مَا تَقُولُونَ لِلرَّجُلِ إِذَا جِئْتُمُوهُ؟ قَالُوا نَقُولُ وَاللهِ مَا عَلَّمَنَا وَمَا أَمَرَنَا بِهِ نَبِيُّنَا ﷺ كَائِنٌ فِي ذَلِكَ مَا هُوَ كَائِنٌ فَلَمَّا جَاءُوهُ وَقَدْ دَعَا النَّجَاشِيُّ أَسَاقِفَتَهُ فَنَشَرُوا مَصَاحِفَهُمْ حَوْلَهُ سَأَلَهُمْ فَقَالَ مَا هَذَا الدِّينُ الَّذِي فَارَقْتُمْ فِيهِ قَوْمَكُمْ وَلَمْ تَدْخُلُوا فِي دِينِي وَلا فِي دِينِ أَحَدٍ مِنْ هَذِهِ الْأُمَمِ؟ قَالَتْ فَكَانَ الَّذِي كَلَّمَهُجَعْفَرُ بْنُ أَبِي طَالِبٍ فَقَالَ لَهُ أَيُّهَا الْمَلِكُ كُنَّا قَوْمًا أَهْلَ جَاهِلِيَّةٍ نَعْبُدُ الْأَصْنَامَ وَنَأْكُلُ الْمَيْتَةَ وَنَأْتِي الْفَوَاحِشَ وَنَقْطَعُ الْأَرْحَامَ وَنُسِيءُ الْجِوَارَ يَأْكُلُ الْقَوِيُّ مِنَّا الضَّعِيفَ فَكُنَّا عَلَى ذَلِكَ حَتَّى بَعَثَ اللهُ إِلَيْنَا رَسُولًا مِنَّا نَعْرِفُ نَسَبَهُ وَصِدْقَهُ وَأَمَانَتَهُ وَعَفَافَهُ فَدَعَانَا إِلَى اللهِ لِنُوَحِّدَهُ وَنَعْبُدَهُ وَنَخْلَعَ مَا كُنَّا نَعْبُدُ نَحْنُ وَآبَاؤُنَا مِنْ دُونِهِ مِنَ الحِجَارَةِ وَالْأَوْثَانِ وَأَمَرَنَا بِصِدْقِ الْحَدِيثِ وَأَدَاءِ الْأَمَانَةِ وَصِلَةِ الرَّحِمِ وَحُسْنِ الْجِوَارِ وَالْكَفِّ عَنِ الْمَحَارِمِ وَالدِّمَاءِ وَنَهَانَا عَنِ الْفَوَاحِشِ وَقَوْلِ الزُّورِ وَأَكْلِ مَالَ الْيَتِيمِ وَقَذْفِ الْمُحْصَنَةِ وَأَمَرَنَا أَنْ نَعْبُدَ اللهَ وَحْدَهُ لَا نُشْرِكُ بِهِ شَيْئًا وَأَمَرَنَا بِالصَّلاةِ وَالزَّكَاةِ وَالصِّيَامِ قَالَ فَعَدَّدَ عَلَيْهِ أُمُورَ الْإِسْلامِ فَصَدَّقْنَاهُ وَآمَنَّا بِهِ وَاتَّبَعْنَاهُ عَلَى مَا جَاءَ بِهِ فَعَبَدْنَا اللهَ وَحْدَهُ فَلَمْ نُشْرِكْ بِهِ شَيْئًا وَحَرَّمْنَا مَا حَرَّمَ عَلَيْنَا وَأَحْلَلْنَا مَا أَحَلَّ لَنَا فَعَدَا عَلَيْنَا قَوْمُنَا فَعَذَّبُونَا وَفَتَنُونَا عَنْ دِينِنَا لِيَرُدُّونَا إِلَى عِبَادَةِ الْأَوْثَانِ مِنْ عِبَادَةِ اللهِ وَأَنْ نَسْتَحِلَّ مَا كُنَّا نَسْتَحِلُّ مِنَ الخَبَائِثِ فَلَمَّا قَهَرُونَا وَظَلَمُونَا وَشَقُّوا عَلَيْنَا وَحَالُوا بَيْنَنَا وَبَيْنَ دِينِنَا خَرَجْنَا إِلَى بَلَدِكَ وَاخْتَرْنَاكَ عَلَى مَنْ سِوَاكَ وَرَغِبْنَا فِي جِوَارِكَ وَرَجَوْنَا أَنْ لَا نُظْلَمَ عِنْدَكَ أَيُّهَا الْمَلِكُ قَالَتْ فَقَالَ لَهُ النَّجَاشِيُّ هَلْ مَعَكَ مِمَّا جَاءَ بِهِ عَنِ اللهِ مِنْ شَيْءٍ؟ قَالَتْ فَقَالَ لَهُ جَعْفَرٌ نَعَمْ فَقَالَ لَهُ النَّجَاشِيُّ فَاقْرَأْهُ عَلَيَّ فَقَرَأَ عَلَيْهِصَدْرًا مِنْ (كهيعص) قَالَتْ فَبَكَى وَاللهِ النَّجَاشِيُّ حَتَّى أَخْضَلَ لِحْيَتَهُ وَبَكَتْ أَسَاقِفَتُهُ حَتَّى أَخْضَلُوا مَصَاحِفَهُمْ حِينَ سَمِعُوا مَا تَلا عَلَيْهِمْ ثُمَّ قَالَ النَّجَاشِيُّ إِنَّ هَذَا وَالَّذِي جَاءَ بِهِ مُوسَى لَيَخْرُجُ مِنْ مِشْكَاةٍ وَاحِدَةٍ انْطَلِقَا فَوَاللهِ لَا أُسْلِمُهُمِ الَيْكُمِ ابَدًا وَلا أُكَادُ قَالَتْ أُمُّ سَلَمَةَ فَلَمَّا خَرَجَا مِنْ عِنْدِهِ قَالَ عَمْرُو بْنُ الْعَاصِ وَاللهِ لانَبِّئَنَّهُمْ غَدًا عَيْبَهُمْ عِنْدَهُمْ ثُمَّ أَسْتَأْصِلُ بِهِ خَضْرَاءَهُمْ قَالَتْ فَقَالَ لَهُ عَبْدُ اللهِ بْنُ أَبِي رَبِيعَةَ وَكَانَ أَتْقَى الرَّجُلَيْنِ فِينَا لَا تَفْعَلْ فَإِنَّ لَهُمِ ارْحَامًا وَإِنْ كَانُوا قَدْ خَالَفُونَا قَالَ وَاللهِ لاخْبِرَنَّهُ أَنَّهُمْ يَزْعُمُونَ أَنَّ عِيسَى ابْنَ مَرْيَمَ عَبْدٌ قَالَتْ ثُمَّ غَدَا عَلَيْهِ الْغَدَ فَقَالَ لَهُ أَيُّهَا الْمَلِكُ إِنَّهُمْ يَقُولُونَ فِي عِيسَى ابْنِ مَرْيَمَ قَوْلًا عَظِيمًا فَأَرْسِلِ الَيْهِمْ فَاسْأَلْهُمْ عَمَّا يَقُولُونَ فِيهِ قَالَتْ فَأَرْسَلَ إِلَيْهِمْ يَسْأَلُهُمْ عَنْهُ قَالَتْ وَلَمْ يَنْزِلْ بِنَا مِثْلُهُ فَاجْتَمَعَ الْقَوْمُ فَقَالَ بَعْضُهُمْ لِبَعْضٍ مَاذَا تَقُولُونَ فِي عِيسَى إِذَا سَأَلَكُمْ عَنْهُ؟ قَالُوا نَقُولُ وَاللهِ فِيهِ مَا قَالَ اللهُ وَمَا جَاءَ بِهِ نَبِيُّنَا كَائِنًا فِي ذَلِكَ مَا هُوَ كَائِنٌ فَلَمَّا دَخَلُوا عَلَيْهِ قَالَ لَهُمْ مَا تَقُولُونَ فِي عِيسَى ابْنِ مَرْيَمَ؟ فَقَالَ لَهُ جَعْفَرُ بْنُ أَبِي طَالِبٍ نَقُولُ فِيهِ الَّذِي جَاءَ بِهِ نَبِيُّنَا هُوَ عَبْدُ اللهِ وَرَسُولُهُ وَرُوحُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ الْعَذْرَاءِ الْبَتُولِ قَالَتْ فَضَرَبَ النَّجَاشِيُّ يَدَهُ إِلَى الْأَرْضِ فَأَخَذَ مِنْهَا عُودًا ثُمَّ قَالَ مَا عَدَا عِيسَى ابْنُ مَرْيَمَ مَا قُلْتَ هَذَا الْعُودَ فَتَنَاخَرَتْ بَطَارِقَتُهُ حَوْلَهُ حِينَ قَالَ مَا قَالَ فَقَالَ وَإِنْ نَخَرْتُمْ وَاللهِ اذْهَبُوا فَأَنْتُمْ سُيُومٌ بِأَرْضِي وَالسُّيُومُ الْآمِنُونَ مَنْسَبَّكُمْ غُرِّمَ ثُمَّ مَنْ سَبَّكُمْ غُرِّمَ فَمَا أُحِبُّ أَنَّ لِي دَبْرًا ذَهَبًا وَأَنِّي آذَيْتُ رَجُلًا مِنْكُمْ وَالدَّبْرُ بِلِسَانِ الْحَبَشَةِ الْجَبَلُ رُدُّوا عَلَيْهِمَا هَدَايَاهُمَا فَلا حَاجَةَ لَنَا بِهَا فَوَاللهِ مَا أَخَذَ اللهُ مِنِّي الرِّشْوَةَ حِينَ رَدَّ عَلَيَّ مُلْكِي فَآخُذَ الرِّشْوَةَ فِيهِ وَمَا أَطَاعَ النَّاسَ فِيَّ فَأُطِيعَهُمْ فِيهِ قَالَتْ فَخَرَجَا مِنْ عِنْدِهِ مَقْبُوحَيْنِ مَرْدُودًا عَلَيْهِمَا مَا جَاءَا بِهِ وَأَقَمْنَا عِنْدَهُ بِخَيْرِ دَارٍ مَعَ خَيْرِ جَارٍ قَالَتْ فَوَاللهِ إِنَّا عَلَى ذَلِكَ إِذْ نَزَلَ بِهِ يَعْنِي مَنْ يُنَازِعُهُ فِي مُلْكِهِ قَالَ فَوَاللهِ مَا عَلِمْنَا حُزْنًا قَطُّ كَانَ أَشَدَّ مِنْ حُزْنٍ حَزِنَّاهُ عِنْدَ ذَلِكَ تَخَوُّفًا أَنْ يَظْهَرَ ذَلِكَ عَلَى النَّجَاشِيِّ فَيَأْتِيَ رَجُلٌ لَا يَعْرِفُ مِنْ حَقِّنَا مَا كَانَ النَّجَاشِيُّ يَعْرِفُ مِنْهُ قَالَتْ وَسَارَ النَّجَاشِيُّ وَبَيْنَهُمَا عُرْضُ النِّيلِ قَالَتْ فَقَالَ أَصْحَابُ رَسُولِ اللهِ ﷺ مَنْ رَجُلٌ يَخْرُجُ حَتَّى يَحْضُرَ وَقْعَةَ الْقَوْمِ ثُمَّ يَأْتِيَنَا بِالْخَبَرِ؟ قَالَتْ فَقَالَ الزُّبَيْرُ بْنُ الْعَوَّامِ أَنَا قَالَتْ وَكَانَ مِنْ أَحْدَثِ الْقَوْمِ سِنًّا قَالَتْ فَنَفَخُوا لَهُ قِرْبَةً فَجَعَلَهَا فِي صَدْرِهِ ثُمَّ سَبَحَ عَلَيْهَا حَتَّى خَرَجَ إِلَى نَاحِيَةِ النِّيلِ الَّتِي بِهَا مُلْتَقَى الْقَوْمِ ثُمَّ انْطَلَقَ حَتَّى حَضَرَهُمْ قَالَتْ وَدَعَوْنَا اللهَ لِلنَّجَاشِيِّ بِالظُّهُورِ عَلَى عَدُوِّهِ وَالتَّمْكِينِ لَهُ فِي بِلادِهِ وَاسْتَوْسَقَ عَلَيْهِ أَمْرُ الْحَبَشَةِ فَكُنَّا عِنْدَهُ فِي خَيْرِ مَنْزِلٍ حَتَّى قَدِمْنَا عَلَى رَسُولِ اللهِ ﷺ وَهُوَ بِمَكَّةَ  

ahmad:2370 – Yaʿqūb from my cousin Ibn Shihāb from his uncle Muḥammad b. Muslim > ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > ʿAbdullāh b. ʿAbbās

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)  

أحمد:٢٣٧٠ – حَدَّثَنَا يَعْقُوبُ قَالَ حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ عَنْ عَمِّهِ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ أَخْبَرَنِي عُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ

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  

ahmad:15798 – Yaʿqūb from my father > Ibn Isḥāq > Faḥaddathanī Maʿbad b. Kaʿb b. Mālik b. Abū Kaʿb b. al-Qayn Akhū Banī Salimah
Request/Fix translation

  

أحمد:١٥٧٩٨ – حَدَّثَنَا يَعْقُوبُ قَالَ حَدَّثَنَا أَبِي عَنْ ابْنِ إِسْحَاقَ قَالَ فَحَدَّثَنِي مَعْبَدُ بْنُ كَعْبِ بْنِ مَالِكِ بْنِ أَبِي كَعْبِ بْنِ الْقَيْنِ أَخُو بَنِي سَلِمَةَ أَنَّ أَخَاهُ عُبَيْدَ اللهِ بْنَ كَعْبٍ وَكَانَ مِنْ أَعْلَمِ الْأَنْصَارِ حَدَّثَهُ

أَنَّ أَبَاهُ كَعْبَ بْنَ مَالِكٍ وَكَانَ كَعْبٌ مِمَّنْ شَهِدَ الْعَقَبَةَ وَبَايَعَ رَسُولَ اللهِ ﷺ بِهَا قَالَ خَرَجْنَا فِي حُجَّاجِ قَوْمِنَا مِنَ الْمُشْرِكِينَ وَقَدْ صَلَّيْنَا وَفَقِهْنَا وَمَعَنَا الْبَرَاءُ بْنُ مَعْرُورٍ كَبِيرُنَا وَسَيِّدُنَا فَلَمَّا تَوَجَّهْنَا لِسَفَرِنَا وَخَرَجْنَا مِنَ الْمَدِينَةِ قَالَ الْبَرَاءُ لَنَا يَا هَؤُلَاءِ إِنِّي قَدْ رَأَيْتُ وَاللهِ رَأْيًا وَإِنِّي وَاللهِ مَا أَدْرِي تُوَافِقُونِي عَلَيْهِ أَمْ لَا قَالَ قُلْنَا لَهُ وَمَا ذَاكَ؟ قَالَ قَدْ رَأَيْتُ أَنْ لَا أَدَعَ هَذِهِ الْبَنِيَّةِ مِنِّي بِظَهْرٍ يَعْنِي الْكَعْبَةَ وَأَنْ أُصَلِّيَ إِلَيْهَا قَالَ فَقُلْنَا وَاللهِ مَا بَلَغَنَا أَنَّ نَبِيَّنَا يُصَلِّي إِلَّا إِلَى الشَّامِ وَمَا نُرِيدُ أَنْ نُخَالِفَهُفَقَالَ إِنِّي أُصَلِّي إِلَيْهَا قَالَ فَقُلْنَا لَهُ لَكِنَّا لَا نَفْعَلُ فَكُنَّا إِذَا حَضَرَتِ الصَّلَاةُ صَلَّيْنَا إِلَى الشَّامِ وَصَلَّى إِلَى الْكَعْبَةِ حَتَّى قَدِمْنَا مَكَّةَ قَالَ أَخِي وَقَدْ كُنَّا عِبْنَا عَلَيْهِ مَا صَنَعَ وَأَبَى إِلَّا الْإِقَامَةَ عَلَيْهِ فَلَمَّا قَدِمْنَا مَكَّةَ قَالَ يَا ابْنَ أَخِي انْطَلِقْ إِلَى رَسُولِ اللهِ ﷺ فَاسْأَلْهُ عَمَّا صَنَعْتُ فِي سَفَرِي هَذَا فَإِنَّهُ وَاللهِ قَدْ وَقَعَ فِي نَفْسِي مِنْهُ شَيْءٌ لَمَّا رَأَيْتُ مِنْ خِلَافِكُمْ إِيَّايَ فِيهِ قَالَ فَخَرَجْنَا نَسْأَلُ عَنْ رَسُولِ اللهِ ﷺ وَكُنَّا لَا نَعْرِفُهُ لَمْ نَرَهُ قَبْلَ ذَلِكَ فَلَقِيَنَا رَجُلٌ مِنْ أَهْلِ مَكَّةَ فَسَأَلْنَاهُ عَنْ رَسُولِ اللهِ ﷺ فَقَالَ هَلْ تَعْرِفَانِهِ؟ قَالَ قُلْنَا لَا قَالَ فَهَلْ تَعْرِفَانِ الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ عَمَّهُ؟ قُلْنَا نَعَمْ قَالَ وَكُنَّا نَعْرِفُ الْعَبَّاسَ كَانَ لَا يَزَالُ يَقْدَمُ عَلَيْنَا تَاجِرًا قَالَ فَإِذَا دَخَلْتُمَا الْمَسْجِدَ فَهُوَ الرَّجُلُ الْجَالِسُ مَعَ الْعَبَّاسِ قَالَ فَدَخَلْنَا الْمَسْجِدَ فَإِذَا الْعَبَّاسُ جَالِسٌ وَرَسُولُ اللهِ ﷺ مَعَهُ جَالِسٌ فَسَلَّمْنَا ثُمَّ جَلَسْنَا إِلَيْهِ فَقَالَ رَسُولُ اللهِ ﷺ لِلْعَبَّاسِ هَلْتَعْرِفُ هَذَيْنِ الرَّجُلَيْنِ يَا أَبَا الْفَضْلِ؟ قَالَ نَعَمْ هَذَا الْبَرَاءُ بْنُ مَعْرُورٍ سَيِّدُ قَوْمِهِ وَهَذَا كَعْبُ بْنُ مَالِكٍ قَالَ فَوَاللهِ مَا أَنْسَى قَوْلَ رَسُولِ اللهِ ﷺ الشَّاعِرُ؟ قَالَ نَعَمْ قَالَ فَقَالَ الْبَرَاءُ بْنُ مَعْرُورٍ يَا نَبِيَّ اللهِ إِنِّي خَرَجْتُ فِي سَفَرِي هَذَا وَهَدَانِي اللهُ لِلْإِسْلَامِ فَرَأَيْتُ أَنْ لَا أَجْعَلَ هَذِهِ الْبَنِيَّةَ مِنِّي بِظَهْرٍ فَصَلَّيْتُ إِلَيْهَا وَقَدْ خَالَفَنِي أَصْحَابِي فِي ذَلِكَ حَتَّى وَقَعَ فِي نَفْسِي مِنْ ذَلِكَ شَيْءٌ فَمَاذَا تَرَى يَا رَسُولَ اللهِ؟ قَالَ لَقَدْ كُنْتَ عَلَى قِبْلَةٍ لَوْ صَبَرْتَ عَلَيْهَا قَالَ فَرَجَعَ الْبَرَاءُ إِلَى قِبْلَةِ رَسُولِ اللهِ ﷺ فَصَلَّى مَعَنَا إِلَى الشَّامِ قَالَ وَأَهْلُهُ يَزْعُمُونَ أَنَّهُ صَلَّى إِلَى الْكَعْبَةِ حَتَّى مَاتَ وَلَيْسَ ذَلِكَ كَمَا قَالُوا نَحْنُ أَعْلَمُ بِهِ مِنْهُمْ قَالَ وَخَرَجْنَا إِلَى الْحَجِّ فَوَاعَدْنَا رَسُولَ اللهِ ﷺ الْعَقَبَةَ مِنْ أَوْسَطِ أَيَّامِ التَّشْرِيقِ فَلَمَّا فَرَغْنَا مِنَ الْحَجِّ وَكَانَتِ اللَّيْلَةُ الَّتِي وَعَدْنَا رَسُولَ اللهِ ﷺ وَمَعَنَا عَبْدُ اللهِ بْنُ عَمْرِو بْنِ حَرَامٍ أَبُو جَابِرٍ سَيِّدٌ مِنْ سَادَتِنَا وَكُنَّا نَكْتُمُ مَنْ مَعَنَا مِنْ قَوْمِنَا مِنَ الْمُشْرِكِينَ أَمْرَنَا فَكَلَّمْنَاهُ وَقُلْنَا لَهُ يَا أَبَا جَابِرٍ إِنَّكَ سَيِّدٌ مِنْ سَادَتِنَا وَشَرِيفٌ مِنْ أَشْرَافِنَا وَإِنَّا نَرْغَبُ بِكَ عَمَّا أَنْتَ فِيهِ أَنْ تَكُونَ حَطَبًا لِلنَّارِ غَدًا ثُمَّ دَعَوْتُهُ إِلَى الْإِسْلَامِ وَأَخْبَرْتُهُ بِمِيعَادِ رَسُولِ اللهِ ﷺ فَأَسْلَمَ وَشَهِدَ مَعَنَا الْعَقَبَةَ وَكَانَ نَقِيبًا قَالَ فَنِمْنَاتِلْكَ اللَّيْلَةَ مَعَ قَوْمِنَا فِي رِحَالِنَا حَتَّى إِذَا مَضَى ثُلُثُ اللَّيْلِ خَرَجْنَا مِنْ رِحَالِنَا لِمِيعَادِ رَسُولِ اللهِ ﷺ نَتَسَلَّلُ مُسْتَخْفِينَ تَسَلُّلَ الْقَطَا حَتَّى اجْتَمَعْنَا فِي الشِّعْبِ عِنْدَ الْعَقَبَةِ وَنَحْنُ سَبْعُونَ رَجُلًا وَمَعَنَا امْرَأَتَانِ مِنْ نِسَائِهِمْ نَسِيبَةُ بِنْتُ كَعْبٍ أُمُّ عُمَارَةَ إِحْدَى نِسَاءِ بَنِي مَازِنِ بْنِ النَّجَّارِ وَأَسْمَاءُ بِنْتُ عَمْرِو بْنِ عَدِيِّ بْنِ ثَابِتٍ إِحْدَى نِسَاءِ بَنِي سَلِمَةَ وَهِيَ أُمُّ مَنِيعٍ قَالَ فَاجْتَمَعْنَا بِالشِّعْبِ نَنْتَظِرُ رَسُولَ اللهِ ﷺ حَتَّى جَاءَنَا وَمَعَهُ يَوْمَئِذٍ عَمُّهُ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ وَهُوَ يَوْمَئِذٍ عَلَى دِينِ قَوْمِهِ إِلَّا أَنَّهُ أَحَبَّ أَنْ يَحْضُرَ أَمْرَ ابْنِ أَخِيهِ وَيَتَوَثَّقُ لَهُ فَلَمَّا جَلَسْنَا كَانَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ أَوَّلَ مُتَكَلِّمٍ فَقَالَ يَا مَعْشَرَ الْخَزْرَجِ قَالَ وَكَانَتِ الْعَرَبُ مِمَّا يُسَمُّونَ هَذَا الْحَيَّ مِنَ الْأَنْصَارِ الْخَزْرَجَ أَوْسَهَا وَخَزْرَجَهَا إِنَّ مُحَمَّدًا مِنَّا حَيْثُ قَدْ عَلِمْتُمْ وَقَدْ مَنَعْنَاهُ مِنْ قَوْمِنَا مِمَّنْ هُوَ عَلَى مِثْلِ رَأْيِنَا فِيهِ وَهُوَ فِي عِزٍّ مِنْ قَوْمِهِ وَمَنَعَةٍ فِي بَلَدِهِ قَالَ فَقُلْنَا قَدْ سَمِعْنَا مَا قُلْتَ فَتَكَلَّمْ يَا رَسُولَ اللهِ فَخُذْ لِنَفْسِكَ وَلِرَبِّكَ مَا أَحْبَبْتَ قَالَ فَتَكَلَّمَ رَسُولُ اللهِ ﷺ فَتَلَا وَدَعَا إِلَى اللهِ ﷻ وَرَغَّبَ فِي الْإِسْلَامِ قَالَ أُبَايِعُكُمْ عَلَى أَنْ تَمْنَعُونِي مِمَّا تَمْنَعُونَ مِنْهُ نِسَاءَكُمْ وَأَبْنَاءَكُمْ قَالَ فَأَخَذَ الْبَرَاءُ بْنُ مَعْرُورٍ بِيَدِهِ ثُمَّ قَالَ نَعَمْ وَالَّذِي بَعَثَكَ بِالْحَقِّ لَنَمْنَعَنَّكَ مِمَّا نَمْنَعُ مِنْهُأُزُرَنَا فَبَايِعْنَا يَا رَسُولَ اللهِ فَنَحْنُ أَهْلُ الْحُرُوبِ وَأَهْلُ الْحَلْقَةِ وَرِثْنَاهَا كَابِرًا عَنْ كَابِرٍ قَالَ فَاعْتَرَضَ الْقَوْلَ وَالْبَرَاءُ يُكَلِّمُ رَسُولَ اللهِ ﷺ أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ حَلِيفُ بَنِي عَبْدِ الْأَشْهَلِ فَقَالَ يَا رَسُولَ اللهِ إِنَّ بَيْنَنَا وَبَيْنَ الرِّجَالِ حِبَالًا وَإِنَّا قَاطِعُوهَا يَعْنِي الْعُهُودَ فَهَلْ عَسَيْتَ إِنْ نَحْنُ فَعَلْنَا ذَلِكَ ثُمَّ أَظْهَرَكَ اللهُ أَنْ تَرْجِعَ إِلَى قَوْمِكَ وَتَدَعَنَا؟ قَالَ فَتَبَسَّمَ رَسُولُ اللهِ ﷺ ثُمَّ قَالَ بَلِ الدَّمَ الدَّمَ وَالْهَدْمَ الْهَدْمَ أَنَا مِنْكُمْ وَأَنْتُمْ مِنِّي أُحَارِبُ مَنْ حَارَبْتُمْ وَأُسَالِمُ مَنْ سَالَمْتُمْ وَقَدْ قَالَ رَسُولُ اللهِ ﷺ أَخْرِجُوا إِلَيَّ مِنْكُمْ اثْنَيْ عَشَرَ نَقِيبًا يَكُونُونَ عَلَى قَوْمِهِمْ فَأَخْرَجُوا مِنْهُمْ اثْنَيْ عَشَرَ نَقِيبًا مِنْهُمْ تِسْعَةٌ مِنَ الْخَزْرَجِ وَثَلَاثَةٌ مِنَ الْأَوْسِ وَأَمَّا مَعْبَدُ بْنُ كَعْبٍ فَحَدَّثَنِي فِي حَدِيثِهِ عَنْ أَخِيهِ عَنْ أَبِيهِ كَعْبِ بْنِ مَالِكٍ قَالَ كَانَ أَوَّلَ مَنْ ضَرَبَ عَلَى يَدِ رَسُولِ اللهِ ﷺ الْبَرَاءُ بْنُ مَعْرُورٍ ثُمَّ تَتَابَعَ الْقَوْمُ فَلَمَّا بَايَعَنَا رَسُولُ اللهِ ﷺصَرَخَ الشَّيْطَانُ مِنْ رَأْسِ الْعَقَبَةِ بِأَبْعَدِ صَوْتٍ سَمِعْتُهُ قَطُّ يَا أَهْلَ الْجُبَاجِبِ وَالْجُبَاجِبُ الْمَنَازِلُ هَلْ لَكُمْ فِي مُذَمَّمٍ وَالصُّبَاةُ مَعَهُ؟ قَدْ أَجْمَعُوا عَلَى حَرْبِكُمْ قَالَ عَلِيٌّ يَعْنِي ابْنَ إِسْحَاقَ مَا يَقُولُهُ عَدُوُّ اللهِ مُحَمَّدٌ فَقَالَ رَسُولُ اللهِ ﷺ هَذَا أَزَبُّ الْعَقَبَةِ هَذَا ابْنُ أَزْيَبَ اسْمَعْ أَيْ عَدُوَّ اللهِ أَمَا وَاللهِ لَأَفْرُغَنَّ لَكَ ثُمَّ قَالَ رَسُولُ اللهِ ﷺ ارْفَعُوا إِلَى رِحَالِكُمْ قَالَ فَقَالَ لَهُ الْعَبَّاسُ بْنُ عُبَادَةَ بْنِ نَضْلَةَ وَالَّذِي بَعَثَكَ بِالْحَقِّ لَئِنْ شِئْتَ لَنَمِيلَنَّ عَلَى أَهْلِ مِنًى غَدًا بِأَسْيَافِنَا قَالَ فَقَالَ رَسُولُ اللهِ ﷺ لَمْ أُؤمَرْ بِذَلِكَ قَالَ فَرَجَعْنَا فَنِمْنَا حَتَّى أَصْبَحْنَا فَلَمَّا أَصْبَحْنَا غَدَتْ عَلَيْنَا جُلَّةُ قُرَيْشٍ حَتَّى جَاءُونَا فِي مَنَازِلِنَا فَقَالُوا يَا مَعْشَرَ الْخَزْرَجِ إِنَّهُ قَدْ بَلَغَنَا أَنَّكُمْ قَدْ جِئْتُمْ إِلَى صَاحِبِنَا هَذَا تَسْتَخْرِجُونَهُ مِنْ بَيْنِ أَظْهُرِنَا وَتُبَايِعُونَهُ عَلَى حَرْبِنَا وَاللهِ إِنَّهُ مَا مِنَ الْعَرَبِ أَحَدٌ أَبْغَضَ إِلَيْنَا أَنْ تَنْشَبَ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ مِنْكُمْ قَالَ فَانْبَعَثَ مَنْ هُنَالِكَ مِنْ مُشْرِكِي قَوْمِنَا يَحْلِفُونَ لَهُمْ بِاللهِ مَا كَانَ مِنْ هَذَا شَيْءٌ وَمَا عَلِمْنَاهُ وَقَدْ صَدَقُوا لَمْ يَعْلَمُوا مَا كَانَ مِنَّا قَالَ فَبَعْضُنَا يَنْظُرُإِلَى بَعْضٍ قَالَ وَقَامَ الْقَوْمُ وَفِيهِمُ الْحَارِثُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ الْمَخْزُومِيُّ وَعَلَيْهِ نَعْلَانِ جَدِيدَانِ قَالَ فَقُلْتُ كَلِمَةً كَأَنِّي أُرِيدُ أَنْ أُشْرِكَ الْقَوْمَ بِهَا فِيمَا قَالُوا مَا تَسْتَطِيعُ يَا أَبَا جَابِرٍ وَأَنْتَ سَيِّدٌ مِنْ سَادَتِنَا أَنْ تَتَّخِذَ نَعْلَيْنِ مِثْلَ نَعْلَيْ هَذَا الْفَتَى مِنْ قُرَيْشٍ فَسَمِعَهَا الْحَارِثُ فَخَلَعَهُمَا ثُمَّ رَمَى بِهِمَا إِلَيَّ فَقَالَ وَاللهِ لَتَنْتَعِلَنَّهُمَا قَالَ يَقُولُ أَبُو جَابِرٍ أَحْفَظْتَ وَاللهِ الْفَتَى فَارْدُدْ عَلَيْهِ نَعْلَيْهِ قَالَ فَقُلْتُ وَاللهِ لَا أَرُدَّهُمَا فَأْلٌ وَاللهِ صَالْحٌ وَاللهِ لَئِنْ صَدَقَ الْفَأْلُ لَأَسْلُبَنَّهُ  

ahmad:18910 – Yazīd b. Hārūn > Muḥammad b. Isḥāq b. Yasār > al-Zuhrī Muḥammad b. Muslim b. Shihāb > ʿUrwah b. al-Zubayr > al-Miswar b. Makhramah And Marwān b. al-Ḥakam

I never remained behind Messenger of Allah ﷺ from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Messenger of Allah ﷺ and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Messenger of Allah ﷺ on the night of 'Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Messenger of Allah ﷺ on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Messenger of Allah ﷺ set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Messenger of Allah ﷺ at that time were large in numbers but there was no proper record of them. Ka'b (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Messenger of Allah ﷺ set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Messenger of Allah ﷺ made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Messenger of Allah ﷺ set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Messenger of Allah ﷺ as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Messenger of Allah ﷺ took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Ka'b b. Malik? A person from Banu' Salama said: Messenger of Allah, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua'dh b. Jabal said: Woe be upon that what you contend. Messenger of Allah, by Allah, we know nothing about him but good. Messenger of Allah ﷺ, however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Messenger of Allah ﷺ said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites. Ka'b b. Malik farther said: When this news reached me that Messenger of Allah ﷺ was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Messenger of Allah ﷺ was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Messenger of Allah ﷺ arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rak'ahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Messenger of Allah ﷺ accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Messenger of Allah, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Messenger of Allah ﷺ said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu' Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Messenger of Allah ﷺ as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Messenger of Allah ﷺ would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Messenger of Allah ﷺ and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabi'a 'Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Messenger of Allah ﷺ forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Messenger of Allah ﷺ as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arn't you well aware of the fact that I love Allah and His Messenger ﷺ the most. He kept quiet. I again repeated saying: I adjure you by Allah. arn't you well aware of the fact that I love Allah and His Messenger ﷺ the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger ﷺ are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Ka'b b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Messenger of Allah ﷺ received no revelation, there came the messenger of Messenger of Allah ﷺ to me and said: Verily, Messenger of Allah ﷺ has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and don't have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Messenger of Allah ﷺ and said: Messenger of Allah, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but don't go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Messenger of Allah ﷺ in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Messenger of Allah ﷺ, for I cannot say what Allah's Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal' saying at the top of his voice: Ka'b b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Messenger of Allah ﷺ had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Messenger of Allah ﷺ and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Messenger of Allah ﷺ had been sitting there amongst persons. So Talha b. 'Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Ka'b said that he never forgot (this good gesture of) Talha. Ka'b further said: I greeted Messenger of Allah ﷺ with Assalam-o-'Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Messenger of Allah. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Messenger of Allah ﷺ that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Messenger of Allah, am I allowed to give in charity my wealth for Allah's sake and for the sake of His Messenger ﷺ? Thereupon Messenger of Allah ﷺ said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Messenger of Allah, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Messenger of Allah ﷺ up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Ka'b said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Messenger of Allah ﷺ and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). K'ab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger ﷺ and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Qur'an)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters. (Using translation from Muslim 2769a)   

أحمد:١٨٩١٠ – حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ أَخْبَرَنَا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ شِهَابٍ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ

عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ بْنِ الْحَكَمِ قَالَا خَرَجَ رَسُولُ اللهِ ﷺ عَامَ الْحُدَيْبِيَةِ يُرِيدُ زِيَارَةَ الْبَيْتِ لَا يُرِيدُ قِتَالًا وَسَاقَ مَعَهُ الْهَدْيَ سَبْعِينَ بَدَنَةً وَكَانَ النَّاسُ سَبْعَ مِائَةِ رَجُلٍ فَكَانَتْ كُلُّ بَدَنَةٍ عَنْ عَشَرَةٍ قَالَ وَخَرَجَ رَسُولُ اللهِ ﷺ حَتَّى إِذَا كَانَ بِعُسْفَانَ لَقِيَهُ بِشْرُ بْنُ سُفْيَانَ الْكَعْبِيُّ فَقَالَ يَا رَسُولَ اللهِ هَذِهِ قُرَيْشٌ قَدْ سَمِعَتْ بِمَسِيرِكَ فَخَرَجَتْ مَعَهَا الْعُوذُ الْمَطَافِيلُ قَدْ لَبِسُوا جُلُودَ النُّمُورِ يُعَاهِدُونَ اللهَ أَنْ لَا تَدْخُلَهَا عَلَيْهِمْ عَنْوَةً أَبَدًا وَهَذَا خَالِدُ بْنُ الْوَلِيدِ فِي خَيْلِهِمْ قَدِمُوا إِلَى كُرَاعِ الْغَمِيمِ فَقَالَ رَسُولُ اللهِ ﷺ يَا وَيْحَ قُرَيْشٍ لَقَدْ أَكَلَتْهُمُ الْحَرْبُ مَاذَا عَلَيْهِمْ لَوْ خَلَّوْا بَيْنِي وَبَيْنَ سَائِرِ النَّاسِ فَإِنْ أَصَابُونِي كَانَ الَّذِي أَرَادُوا وَإِنْ أَظْهَرَنِي اللهُ عَلَيْهِمْ دَخَلُوا فِي الْإِسْلَامِ وَهُمْ وَافِرُونَ وَإِنْ لَمْ يَفْعَلُوا قَاتَلُوا وَبِهِمْ قُوَّةٌ فَمَاذَا تَظُنُّ قُرَيْشٌ وَاللهِ إِنِّي لَا أَزَالُ أُجَاهِدُهُمْ عَلَى الَّذِي بَعَثَنِي اللهُ لَهُ حَتَّى يُظْهِرَهُ اللهُ لَهُ أَوْ تَنْفَرِدَ هَذِهِ السَّالِفَةُ ثُمَّ أَمَرَ النَّاسَ فَسَلَكُوا ذَاتَ الْيَمِينِ بَيْنَ ظَهْرَيْ الْحَمْضِ عَلَى طَرِيقٍ تُخْرِجُهُ عَلَى ثَنِيَّةِ الْمِرَارِ وَالْحُدَيْبِيَةِ مِنْ أَسْفَلِ مَكَّةَ قَالَ فَسَلَكَ بِالْجَيْشِ تِلْكَ الطَّرِيقَ فَلَمَّا رَأَتْ خَيْلُ قُرَيْشٍ قَتَرَةَ الْجَيْشِ قَدْ خَالَفُوا عَنْطَرِيقِهِمْ نَكَصُوا رَاجِعِينَ إِلَى قُرَيْشٍ فَخَرَجَ رَسُولُ اللهِ ﷺ حَتَّى إِذَا سَلَكَ ثَنِيَّةَ الْمِرَارِ بَرَكَتْ نَاقَتُهُ فَقَالَ النَّاسُ خَلَأَتْ فَقَالَ رَسُولُ اللهِ ﷺ مَا خَلَأَتْ وَمَا هُوَ لَهَا بِخُلُقٍ وَلَكِنْ حَبَسَهَا حَابِسُ الْفِيلِ عَنْ مَكَّةَ وَاللهِ لَا تَدْعُونِي قُرَيْشٌ الْيَوْمَ إِلَى خُطَّةٍ يَسْأَلُونِي فِيهَا صِلَةَ الرَّحِمِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا ثُمَّ قَالَ لِلنَّاسِ انْزِلُوا فَقَالُوا يَا رَسُولَ اللهِ مَا بِالْوَادِي مِنْ مَاءٍ يَنْزِلُ عَلَيْهِ النَّاسُ فَأَخْرَجَ رَسُولُ اللهِ ﷺ سَهْمًا مِنْ كِنَانَتِهِ فَأَعْطَاهُ رَجُلًا مِنْ أَصْحَابِهِ فَنَزَلَ فِي قَلِيبٍ مِنْ تِلْكَ الْقُلُبِ فَغَرَزَهُ فِيهِ فَجَاشَ الْمَاءُ بِالرَّوَاءِ حَتَّى ضَرَبَ النَّاسُ عَنْهُ بِعَطَنٍ فَلَمَّا اطْمَأَنَّ رَسُولُ اللهِ ﷺ إِذَا بُدَيْلُ بْنُ وَرْقَاءَ فِي رِجَالٍ مِنْ خُزَاعَةَ فَقَالَ لَهُمْ كَقَوْلِهِ لِبُشَيْرِ بْنِ سُفْيَانَ فَرَجَعُوا إِلَى قُرَيْشٍ فَقَالُوا يَا مَعْشَرَ قُرَيْشٍ إِنَّكُمْ تَعْجَلُونَ عَلَى مُحَمَّدٍ وَإِنَّ مُحَمَّدًا لَمْ يَأْتِ لِقِتَالٍ إِنَّمَا جَاءَ زَائِرًا لِهَذَا الْبَيْتِ مُعَظِّمًا لَحَقِّهِ فَاتَّهَمُوهُمْ قَالَ مُحَمَّدٌ يَعْنِي ابْنَ إِسْحَاقَ قَالَ الزُّهْرِيُّ وَكَانَتْ خُزَاعَةُ فِي غَيْبَةِ رَسُولِ اللهِ ﷺ مُسْلِمُهَا وَمُشْرِكُهَا لَا يُخْفُونَ عَلَى رَسُولِ اللهِ ﷺ شَيْئًا كَانَ بِمَكَّةَ قَالُوا وَإِنْ كَانَ إِنَّمَا جَاءَ لِذَلِكَ فَلَا وَاللهِ لَا يَدْخُلُهَا أَبَدًا عَلَيْنَا عَنْوَةً وَلَا تَتَحَدَّثُ بِذَلِكَ الْعَرَبُ ثُمَّبَعَثُوا إِلَيْهِ مِكْرَزَ بْنَ حَفْصِ بْنِ الْأَخْيَفِ أَحَدَ بَنِي عَامِرِ بْنِ لُؤَيٍّ فَلَمَّا رَآهُ رَسُولُ اللهِ ﷺ قَالَ هَذَا رَجُلٌ غَادِرٌ فَلَمَّا انْتَهَى إِلَى رَسُولِ اللهِ ﷺ كَلَّمَهُ رَسُولُ اللهِ ﷺ بِنَحْوٍ مِمَّا كَلَّمَ بِهِ أَصْحَابَهُ ثُمَّ رَجَعَ إِلَى قُرَيْشٍ فَأَخْبَرَهُمْ بِمَا قَالَ لَهُ رَسُولُ اللهِ ﷺ قَالَ فَبَعَثُوا إِلَيْهِ الْحِلْسَ بْنَ عَلْقَمَةَ الْكِنَانِيَّ وَهُوَ يَوْمَئِذٍ سَيِّدُ الْأَحَابِشِ فَلَمَّا رَآهُ رَسُولُ اللهِ ﷺ قَالَ هَذَا مِنْ قَوْمٍ يَتَأَلَّهُونَ فَابْعَثُوا الْهَدْيَ فِي وَجْهِهِ فَبَعَثُوا الْهَدْيَ فَلَمَّا رَأَى الْهَدْيَ يَسِيلُ عَلَيْهِ مِنْ عَرْضِ الْوَادِي فِي قَلَائِدِهِ قَدْ أَكَلَ أَوْتَارَهُ مِنْ طُولِ الْحَبْسِ عَنْ مَحِلِّهِ رَجَعَ وَلَمْ يَصِلْ إِلَى رَسُولِ اللهِ ﷺ إِعْظَامًا لِمَا رَأَى فَقَالَ يَا مَعْشَرَ قُرَيْشٍ قَدْ رَأَيْتُ مَا لَا يَحِلُّ صَدُّهُ الْهَدْيَ فِي قَلَائِدِهِ قَدْ أَكَلَ أَوْتَارَهُ مِنْ طُولِ الْحَبْسِ عَنْ مَحِلِّهِ فَقَالُوا اجْلِسْ إِنَّمَا أَنْتَ أَعْرَابِيٌّ لَا عِلْمَ لَكَ فَبَعَثُوا إِلَيْهِ عُرْوَةَ بْنَ مَسْعُودٍ الثَّقَفِيَّ فَقَالَ يَا مَعْشَرَ قُرَيْشٍ إِنِّي قَدْ رَأَيْتُ مَا يَلْقَى مِنْكُمْ مَنْ تَبْعَثُونَ إِلَى مُحَمَّدٍ إِذَا جَاءَكُمْ مِنَ التَّعْنِيفِ وَسُوءِ اللَّفْظِ وَقَدْ عَرَفْتُمْ أَنَّكُمْ وَالِدٌ وَأَنِّي وَلَدٌ وَقَدْ سَمِعْتُ بِالَّذِي نَابَكُمْ فَجَمَعْتُ مَنْ أَطَاعَنِي مِنْ قَوْمِي ثُمَّ جِئْتُحَتَّى آسَيْتُكُمْ بِنَفْسِي قَالُوا صَدَقْتَ مَا أَنْتَ عِنْدَنَا بِمُتَّهَمٍ فَخَرَجَ حَتَّى أَتَى رَسُولَ اللهِ ﷺ فَجَلَسَ بَيْنَ يَدَيْهِ فَقَالَ يَا مُحَمَّدُ جَمَعْتَ أَوْبَاشَ النَّاسِ ثُمَّ جِئْتَ بِهِمْ لِبَيْضَتِكَ لِتَفُضَّهَا إِنَّهَا قُرَيْشٌ قَدْ خَرَجَتْ مَعَهَا الْعُوذُ الْمَطَافِيلُ قَدْ لَبِسُوا جُلُودَ النُّمُورِ يُعَاهِدُونَ اللهَ أَنْ لَا تَدْخُلَهَا عَلَيْهِمْ عَنْوَةً أَبَدًا وَأَيْمُ اللهِ لَكَأَنِّي بِهَؤُلَاءِ قَدْ انْكَشَفُوا عَنْكَ غَدًا قَالَ وَأَبُو بَكْرٍ الصِّدِّيقُ خَلْفَ رَسُولِ اللهِ ﷺ قَاعِدٌ فَقَالَ امْصُصْ بَظْرَ اللَّاتِ أَنَحْنُ نَنْكَشِفُ عَنْهُ؟ قَالَ مَنْ هَذَا يَا مُحَمَّدُ؟ قَالَ هَذَا ابْنُ أَبِي قُحَافَةَ قَالَ وَاللهِ لَوْلَا يَدٌ كَانَتْ لَكَ عِنْدِي لَكَافَأْتُكَ بِهَا وَلَكِنَّ هَذِهِ بِهَا ثُمَّ تَنَاوَلَ لِحْيَةَ رَسُولِ اللهِ ﷺ وَالْمُغِيرَةُ بْنُ شُعْبَةَ وَاقِفٌ عَلَى رَأْسِ رَسُولِ اللهِ ﷺ فِي الْحَدِيدِ قَالَ يَقْرَعُ يَدَهُ ثُمَّ قَالَ أَمْسِكْ يَدَكَ عِنْ لِحْيَةِ رَسُولِ اللهِ ﷺ قَبْلَ وَاللهِ لَا تَصِلُ إِلَيْكَ قَالَ وَيْحَكَ مَا أَفَظَّكَ وَأَغْلَظَكَ قَالَ فَتَبَسَّمَ رَسُولُ اللهِ ﷺ قَالَ مَنْ هَذَا يَا مُحَمَّدُ؟ قَالَ هَذَا ابْنُ أَخِيكَ الْمُغِيرَةُ بْنُ شُعْبَةَ قَالَ أَغُدَرُ هَلْ غَسَلْتَ سَوْأَتَكَ إِلَّا بِالْأَمْسِ قَالَ فَكَلَّمَهُ رَسُولُ اللهِ ﷺ بِمِثْلِ مَا كَلَّمَ بِهِ أَصْحَابَهُ فَأَخْبَرَهُ أَنَّهُ لَمْ يَأْتِ يُرِيدُ حَرْبًا قَالَ فَقَامَ مِنْ عِنْدِ رَسُولِ اللهِ ﷺ وَقَدْ رَأَى مَا يَصْنَعُ بِهِ أَصْحَابُهُ لَا يَتَوَضَّأُ وُضُوءًا إِلَّا ابْتَدَرُوهُ وَلَا يَبْسُقُ بُسَاقًا إِلَّا ابْتَدَرُوهُ وَلَا يَسْقُطُ مِنْ شَعَرِهِشَيْءٌ إِلَّا أَخَذُوهُ فَرَجَعَ إِلَى قُرَيْشٍ فَقَالَ يَا مَعْشَرَ قُرَيْشٍ إِنِّي جِئْتُ كِسْرَى فِي مُلْكِهِ وَجِئْتُ قَيْصَرَ وَالنَّجَاشِيَّ فِي مُلْكِهِمَا وَاللهِ مَا رَأَيْتُ مَلِكًا قَطُّ مِثْلَ مُحَمَّدٍ فِي أَصْحَابِهِ وَلَقَدْ رَأَيْتُ قَوْمًا لَا يُسْلِمُونَهُ لِشَيْءٍ أَبَدًا فَرُوا رَأْيَكُمْ قَالَ وَقَدْ كَانَ رَسُولُ اللهِ ﷺ قَبْلَ ذَلِكَ بَعَثَ خِرَاشَ بْنَ أُمَيَّةَ الْخُزَاعِيَّ إِلَى مَكَّةَ وَحَمَلَهُ عَلَى جَمَلٍ لَهُ يُقَالُ لَهُ الثَّعْلَبُ فَلَمَّا دَخَلَ مَكَّةَ عَقَرَتْ بِهِ قُرَيْشٌ وَأَرَادُوا قَتْلَ خِرَاشٍ فَمَنَعَهُمُ الْأَحَابِشُ حَتَّى أَتَى رَسُولَ اللهِ ﷺ فَدَعَا عُمَرَ لِيَبْعَثَهُ إِلَى مَكَّةَ فَقَالَ يَا رَسُولَ اللهِ إِنِّي أَخَافُ قُرَيْشًا عَلَى نَفْسِي وَلَيْسَ بِهَا مِنْ بَنِي عَدِيٍّ أَحَدٌ يَمْنَعُنِي وَقَدْ عَرَفَتْ قُرَيْشٌ عَدَاوَتِي إِيَّاهَا وَغِلْظَتِي عَلَيْهَا وَلَكِنْ أَدُلُّكَ عَلَى رَجُلٍ هُوَ أَعَزُّ مِنِّي عُثْمَانَ بْنِ عَفَّانَ قَالَ فَدَعَاهُ رَسُولُ اللهِ ﷺ فَبَعَثَهُ إِلَى قُرَيْشٍ يُخْبِرُهُمْ أَنَّهُ لَمْ يَأْتِ لِحَرْبٍ وَأَنَّهُ جَاءَ زَائِرًا لِهَذَا الْبَيْتِ مُعَظِّمًا لِحُرْمَتِهِ فَخَرَجَ عُثْمَانُ حَتَّى أَتَى مَكَّةَ وَلَقِيَهُ أَبَانُ بْنُ سَعِيدِ بْنِ الْعَاصِ فَنَزَلَ عَنْ دَابَّتِهِ وَحَمَلَهُ بَيْنَ يَدَيْهِ وَرَدِفَ خَلْفَهُ وَأَجَارَهُ حَتَّى بَلَّغَ رِسَالَةَ رَسُولِ اللهِ ﷺ فَانْطَلَقَ عُثْمَانُ حَتَّى أَتَى أَبَا سُفْيَانَ وَعُظَمَاءَ قُرَيْشٍ فَبَلَّغَهُمْ عَنْ رَسُولِ اللهِ ﷺ مَا أَرْسَلَهُ بِهِ فَقَالُوا لِعُثْمَانَ إِنْ شِئْتَ أَنْ تَطُوفَ بِالْبَيْتِ فَطُفْ بِهِ فَقَالَ مَا كُنْتُلِأَفْعَلَ حَتَّى يَطُوفَ بِهِ رَسُولُ اللهِ ﷺ قَالَ فَاحْتَبَسَتْهُ قُرَيْشٌ عِنْدَهَا فَبَلَغَ رَسُولَ اللهِ ﷺ وَالْمُسْلِمِينَ أَنَّ عُثْمَانَ قَدْ قُتِلَ قَالَ مُحَمَّدٌ فَحَدَّثَنِي الزُّهْرِيُّ أَنَّ قُرَيْشًا بَعَثُوا سُهَيْلَ بْنَ عَمْرٍو أَحَدَ بَنِي عَامِرِ بْنِ لُؤَيٍّ فَقَالُوا ائْتِ مُحَمَّدًا فَصَالِحْهُ وَلَا يَكُونُ فِي صُلْحِهِ إِلَّا أَنْ يَرْجِعَ عَنَّا عَامَهُ هَذَا فَوَاللهِ لَا تَتَحَدَّثُ الْعَرَبُ أَنَّهُ دَخَلَهَا عَلَيْنَا عَنْوَةً أَبَدًا فَأَتَاهُ سُهَيْلُ بْنُ عَمْرٍو فَلَمَّا رَآهُ النَّبِيُّ ﷺ قَالَ قَدْ أَرَادَ الْقَوْمُ الصُّلْحَ حِينَ بَعَثُوا هَذَا الرَّجُلَ فَلَمَّا انْتَهَى إِلَى رَسُولِ اللهِ ﷺ تَكَلَّمَا وَأَطَالَا الْكَلَامَ وَتَرَاجَعَا حَتَّى جَرَى بَيْنَهُمَا الصُّلْحُ فَلَمَّا الْتَأَمَ الْأَمْرُ وَلَمْ يَبْقَ إِلَّا الْكِتَابُ وَثَبَ عُمَرُ بْنُ الْخَطَّابِ فَأَتَى أَبَا بَكْرٍ فَقَالَ يَا أَبَا بَكْرٍ أَوَلَيْسَ بِرَسُولِ اللهِ ﷺ؟ أَوَلَسْنَا بِالْمُسْلِمِينَ؟ أَوَلَيْسُوا بِالْمُشْرِكِينَ؟ قَالَ بَلَى قَالَ فَعَلَامَ نُعْطِي الذِّلَّةَ فِي دِينِنَا فَقَالَ أَبُو بَكْرٍ يَا عُمَرُ الْزَمْ غَرْزَهُ حَيْثُ كَانَ فَإِنِّي أَشْهَدُ أَنَّهُ رَسُولُ اللهِ قَالَ عُمَرُ وَأَنَا أَشْهَدُ ثُمَّ أَتَى رَسُولَ اللهِ ﷺ فَقَالَ يَا رَسُولَ اللهِ أَوَلَسْنَا بِالْمُسْلِمِينَ؟ أَوَلَيْسُوا بِالْمُشْرِكِينَ؟ قَالَ بَلَى قَالَ فَعَلَامَ نُعْطِي الذِّلَّةَ فِي دِينِنَا؟ فَقَالَ أَنَا عَبْدُ اللهِ وَرَسُولُهُ لَنْ أُخَالِفَ أَمْرَهُ وَلَنْ يُضَيِّعَنِي ثُمَّ قَالَ عُمَرُ مَا زِلْتُ أَصُومُ وَأَتَصَدَّقُ وَأُصَلِّي وَأَعْتِقُ مِنَ الَّذِي صَنَعْتُ مَخَافَةَ كَلَامِي الَّذِي تَكَلَّمْتُ بِهِ يَوْمَئِذٍ حَتَّى رَجَوْتُ أَنْ يَكُونَ خَيْرًاقَالَ وَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ فَقَالَ لَهُ رَسُولُ اللهِ ﷺ اكْتُبْ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ فَقَالَ سُهَيْلُ بْنُ عَمْرٍو لَا أَعْرِفُ هَذَا وَلَكِنْ اكْتُبْ بِاسْمِكَ اللهُمَّ فَقَالَ لَهُ رَسُولُ اللهِ ﷺ اكْتُبْ بِاسْمِكَ اللهُمَّ هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدٌ رَسُولُ اللهِ سُهَيْلَ بْنَ عَمْرٍو فَقَالَ سُهَيْلُ بْنُ عَمْرٍو لَوْ شَهِدْتُ أَنَّكَ رَسُولُ اللهِ لَمْ أُقَاتِلْكَ وَلَكِنْ اكْتُبْ هَذَا مَا اصْطَلَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ وَسُهَيْلُ بْنُ عَمْرٍو عَلَى وَضْعِ الْحَرْبِ عَشْرَ سِنِينَ يَأْمَنُ فِيهَا النَّاسُ وَيَكُفُّ بَعْضُهُمْ عَنْ بَعْضٍ عَلَى أَنَّهُ مَنْ أَتَى رَسُولَ اللهِ ﷺ مِنْ أَصْحَابِهِ بِغَيْرِ إِذْنِ وَلِيِّهِ رَدَّهُ عَلَيْهِمْ وَمَنْ أَتَى قُرَيْشًا مِمَّنْ مَعَ رَسُولِ اللهِ ﷺ لَمْ يَرُدُّوهُ عَلَيْهِ وَإِنَّ بَيْنَنَا عَيْبَةً مَكْفُوفَةً وَإِنَّهُ لَا إِسْلَالَ وَلَا إِغْلَالَ وَكَانَ فِي شَرْطِهِمْ حِينَ كَتَبُوا الْكِتَابَ أَنَّهُ مَنْ أَحَبَّ أَنْ يَدْخُلَ فِي عَقْدِ مُحَمَّدٍ وَعَهْدِهِ دَخَلَ فِيهِ وَمَنْ أَحَبَّ أَنْ يَدْخُلَ فِي عَقْدِ قُرَيْشٍ وَعَهْدِهِمْ دَخَلَ فِيهِ فَتَوَاثَبَتْ خُزَاعَةُ فَقَالُوا نَحْنُ مَعَ عَقْدِ رَسُولِ اللهِ ﷺ وَعَهْدِهِ وَتَوَاثَبَتْ بَنُو بَكْرٍ فَقَالُوا نَحْنُ فِي عَقْدِ قُرَيْشٍ وَعَهْدِهِمْ وَأَنَّكَ تَرْجِعُ عَنَّا عَامَنَا هَذَا فَلَا تَدْخُلْ عَلَيْنَا مَكَّةَ وَأَنَّهُ إِذَا كَانَ عَامُ قَابِلٍ خَرَجْنَا عَنْكَ فَتَدْخُلُهَا بِأَصْحَابِكَ وَأَقَمْتَ فِيهِمْثَلَاثًا مَعَكَ سِلَاحُ الرَّاكِبِ لَا تَدْخُلْهَا بِغَيْرِ السُّيُوفِ فِي الْقُرُبِ فَبَيْنَا رَسُولُ اللهِ ﷺ يَكْتُبُ الْكِتَابَ إِذْ جَاءَهُ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو فِي الْحَدِيدِ قَدِ انْفَلَتَ إِلَى رَسُولِ اللهِ ﷺ قَالَ وَقَدْ كَانَ أَصْحَابُ رَسُولِ اللهِ ﷺ خَرَجُوا وَهُمْ لَا يَشُكُّونَ فِي الْفَتْحِ لِرُؤْيَا رَآهَا رَسُولُ اللهِ ﷺ فَلَمَّا رَأَوْا مَا رَأَوْا مِنَ الصُّلْحِ وَالرُّجُوعِ وَمَا تَحَمَّلَ رَسُولُ اللهِ ﷺ عَلَى نَفْسِهِ دَخَلَ النَّاسَ مِنْ ذَلِكَ أَمْرٌ عَظِيمٌ حَتَّى كَادُوا أَنْ يَهْلَكُوا فَلَمَّا رَأَى سُهَيْلٌ أَبَا جَنْدَلٍ قَامَ إِلَيْهِ فَضَرَبَ وَجْهَهُ ثُمَّ قَالَ يَا مُحَمَّدُ قَدْ لُجَّتِ الْقَضِيَّةُ بَيْنِي وَبَيْنَكَ قَبْلَ أَنْ يَأْتِيَكَ هَذَا قَالَ صَدَقْتَ فَقَامَ إِلَيْهِ فَأَخَذَ بِتَلْبِيبِهِ قَالَ وَصَرَخَ أَبُو جَنْدَلٍ بِأَعْلَى صَوْتِهِ يَا مَعَاشِرَ الْمُسْلِمِينَ أَتَرُدُّونَنِي إِلَى أَهْلِ الشِّرْكِ فَيَفْتِنُونِي فِي دِينِي قَالَ فَزَادَ النَّاسُ شَرًّا إِلَى مَا بِهِمْ فَقَالَ رَسُولُ اللهِ ﷺ يَا أَبَا جَنْدَلٍ اصْبِرْ وَاحْتَسِبْ فَإِنَّ اللهَ ﷻ جَاعِلٌ لَكَ وَلِمَنْ مَعَكَ مِنَ الْمُسْتَضْعَفِينَ فَرَجًا وَمَخْرَجًا إِنَّا قَدْ عَقَدْنَا بَيْنَنَا وَبَيْنَ الْقَوْمِ صُلْحًا فَأَعْطَيْنَاهُمْ عَلَى ذَلِكَ وَأَعْطَوْنَا عَلَيْهِ عَهْدًا وَإِنَّا لَنْ نَغْدِرَ بِهِمْ قَالَ فَوَثَبَ إِلَيْهِ عُمَرُ بْنُ الْخَطَّابِ مَعَ أَبِي جَنْدَلٍ فَجَعَلَ يَمْشِي إِلَى جَنْبِهِ وَهُوَ يَقُولُ اصْبِرْ أَبَا جَنْدَلٍ فَإِنَّمَا هُمُ الْمُشْرِكُونَ وَإِنَّمَا دَمُ أَحَدِهِمْ دَمُ كَلْبٍ قَالَ وَيُدْنِي قَائِمَ السَّيْفِ مِنْهُ قَالَ يَقُولُ رَجَوْتُ أَنْ يَأْخُذَ السَّيْفَ فَيَضْرِبَ بِهِ أَبَاهُ قَالَ فَضَنَّ الرَّجُلُ بِأَبِيهِ وَنَفَذَتِ الْقَضِيَّةُ فَلَمَّا فَرَغَا مِنَ الْكِتَابِ وَكَانَ رَسُولُ اللهِ ﷺ يُصَلِّي فِي الْحَرَمِ وَهُوَ مُضْطَرِبٌ فِي الْحِلِّ قَالَ فَقَامَ رَسُولُ اللهِ ﷺ فَقَالَ يَا أَيُّهَا النَّاسُ انْحَرُوا وَاحْلِقُوا قَالَ فَمَا قَامَ أَحَدٌ قَالَ ثُمَّ عَادَ بِمِثْلِهَا فَمَا قَامَ رَجُلٌ حَتَّى عَادَ بِمِثْلِهَا فَمَا قَامَ رَجُلٌ فَرَجَعَ رَسُولُ اللهِ ﷺ فَدَخَلَ عَلَى أُمِّ سَلَمَةَ فَقَالَ يَا أُمَّ سَلَمَةَ مَا شَأْنُ النَّاسِ؟ قَالَتْ يَا رَسُولَ اللهِ قَدْ دَخَلَهُمْ مَا قَدْ رَأَيْتَ فَلَا تُكَلِّمَنَّ مِنْهُمْ إِنْسَانًا وَاعْمِدْ إِلَى هَدْيِكَ حَيْثُ كَانَ فَانْحَرْهُ وَاحْلِقْ فَلَوْ قَدْ فَعَلْتَ ذَلِكَ فَعَلَ النَّاسُ ذَلِكَ فَخَرَجَ رَسُولُ اللهِ ﷺ لَا يُكَلِّمُ أَحَدًا حَتَّى أَتَى هَدْيَهُ فَنَحَرَهُ ثُمَّ جَلَسَ فَحَلَقَ فَقَامَ النَّاسُ يَنْحَرُونَ وَيَحْلِقُونَ قَالَ حَتَّى إِذَا كَانَ بَيْنَ مَكَّةَ وَالْمَدِينَةِ فِي وَسَطِ الطَّرِيقِ فَنَزَلَتْ سُورَةُ الْفَتْحِ  

ahmad:18928 – ʿAbd al-Razzāq > Maʿmar > al-Zuhrī > ʿUrwah b. al-Zubayr > al-Miswar b. Makhramah And Marwān Ban al-Ḥakam Yuṣaddiq Kul Wāḥid Minhumā Ḥadīth Ṣāḥibih

(whose narrations attest each other) Messenger of Allah ﷺ set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, "Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right." By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet ﷺ went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet ﷺ sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, "Al-Qaswa' (i.e. the she-camel's name) has become stubborn! Al-Qaswa' has become stubborn!" The Prophet ﷺ said, "Al-Qaswa' has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant." Then he said, "By the Name of Him in Whose Hands my soul is, if they (i.e. the Quraish infidels) ask me anything which will respect the ordinances of Allah, I will grant it to them." The Prophet ﷺ then rebuked the she-camel and she got up. The Prophet ﷺ changed his way till he dismounted at the farthest end of Al-Hudaibiya at a pit (i.e. well) containing a little water which the people used in small amounts, and in a short while the people used up all its water and complained to Messenger of Allah ﷺ; of thirst. The Prophet ﷺ took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started and continued sprouting out till all the people quenched their thirst and returned with satisfaction. While they were still in that state, Budail bin Warqa-al- Khuzaʿi came with some persons from his tribe Khuzaʿa and they were the advisers of Messenger of Allah ﷺ who would keep no secret from him and were from the people of Tihama. Budail said, "I left Kaʿb bin Luai and 'Amir bin Luai residing at the profuse water of Al-Hudaibiya and they had milch camels (or their women and children) with them, and will wage war against you, and will prevent you from visiting the Kaʿba." Messenger of Allah ﷺ said, "We have not come to fight anyone, but to perform the ʿUmra. No doubt, the war has weakened Quraish and they have suffered great losses, so if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and the people (i.e. the 'Arab infidels other than Quraish), and if I have victory over those infidels, Quraish will have the option to embrace Islam as the other people do, if they wish; they will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight with them defending my Cause till I get killed, but (I am sure) Allah will definitely make His Cause victorious." Budail said, "I will inform them of what you have said." So, he set off till he reached Quraish and said, "We have come from that man (i.e. Muhammad) whom we heard saying something which we will disclose to you if you should like." Some of the fools among Quraish shouted that they were not in need of this information, but the wiser among them said, "Relate what you heard him saying." Budail said, "I heard him saying so-and-so," relating what the Prophet ﷺ had told him. ʿUrwa bin Masʿud got up and said, "O people! Aren't you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He said, "Do you mistrust me?" They said, "No." He said, "Don't you know that I invited the people of ʿUkaz for your help, and when they refused I brought my relatives and children and those who obeyed me (to help you)?" They said, "Yes." He said, "Well, this man (i.e. the Prophet) has offered you a reasonable proposal, you'd better accept it and allow me to meet him." They said, "You may meet him." So, he went to the Prophet ﷺ and started talking to him. The Prophet ﷺ told him almost the same as he had told Budail. Then ʿUrwa said, "O Muhammad! Won't you feel any scruple in extirpating your relations? Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reverse should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but people from various tribes who would run away leaving you alone." Hearing that, Abu Bakr abused him and said, "Do you say we would run and leave the Prophet ﷺ alone?" ʿUrwa said, "Who is that man?" They said, "He is Abu Bakr." ʿUrwa said to Abu Bakr, "By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I would retort on you." ʿUrwa kept on talking to the Prophet ﷺ and seizing the Prophet's beard as he was talking while Al-Mughira bin Shuʿba was standing near the head of the Prophet, holding a sword and wearing a helmet. Whenever ʿUrwa stretched his hand towards the beard of the Prophet, Al-Mughira would hit his hand with the handle of the sword and say (to ʿUrwa), "Remove your hand from the beard of Messenger of Allah ﷺ." ʿUrwa raised his head and asked, "Who is that?" The people said, "He is Al-Mughira bin Shuʿba." ʿUrwa said, "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?" Before embracing Islam Al-Mughira was in the company of some people. He killed them and took their property and came (to Medina) to embrace Islam. The Prophet ﷺ said (to him, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was taken through treason). ʿUrwa then started looking at the Companions of the Prophet. By Allah, whenever Messenger of Allah ﷺ spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. ʿUrwa returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An- Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." ʿUrwa added, "No doubt, he has presented to you a good reasonable offer, so please accept it." A man from the tribe of Bani Kinana said, "Allow me to go to him," and they allowed him, and when he approached the Prophet and his companions, Messenger of Allah ﷺ said, "He is so-and-so who belongs to the tribe that respects the Budn (i.e. camels of the sacrifice). So, bring the Budn in front of him." So, the Budn were brought before him and the people received him while they were reciting Talbiya. When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Kaʿba." When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). I do not think it is advisable to prevent them from visiting the Kaʿba." Another person called Mikraz bin Hafs got up and sought their permission to go to Muhammad, and they allowed him, too. When he approached the Muslims, the Prophet ﷺ said, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet and as he was talking, Suhail bin ʿAmr came. When Suhail bin ʿAmr came, the Prophet ﷺ said, "Now the matter has become easy." Suhail said to the Prophet "Please conclude a peace treaty with us." So, the Prophet ﷺ called the clerk and said to him, "Write: By the Name of Allah, the most Beneficent, the most Merciful." Suhail said, "As for 'Beneficent,' by Allah, I do not know what it means. So write: By Your Name O Allah, as you used to write previously." The Muslims said, "By Allah, we will not write except: By the Name of Allah, the most Beneficent, the most Merciful." The Prophet ﷺ said, "Write: By Your Name O Allah." Then he dictated, "This is the peace treaty which Muhammad, Messenger of Allah ﷺ has concluded." Suhail said, "By Allah, if we knew that you are Messenger of Allah ﷺ we would not prevent you from visiting the Kaʿba, and would not fight with you. So, write: "Muhammad bin ʿAbdullah." The Prophet ﷺ said, "By Allah! I am Apostle of Allah even if you people do not believe me. Write: Muhammad bin ʿAbdullah." (Az-Zuhri said, "The Prophet ﷺ accepted all those things, as he had already said that he would accept everything they would demand if it respects the ordinance of Allah, (i.e. by letting him and his companions perform ʿUmra.)" The Prophet ﷺ said to Suhail, "On the condition that you allow us to visit the House (i.e. Kaʿba) so that we may perform Tawaf around it." Suhail said, "By Allah, we will not (allow you this year) so as not to give chance to the 'Arabs to say that we have yielded to you, but we will allow you next year." So, the Prophet ﷺ got that written. Then Suhail said, "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." The Muslims said, "Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim? While they were in this state Abu- Jandal bin Suhail bin ʿAmr came from the valley of Mecca staggering with his fetters and fell down amongst the Muslims. Suhail said, "O Muhammad! This is the very first term with which we make peace with you, i.e. you shall return Abu Jandal to me." The Prophet ﷺ said, "The peace treaty has not been written yet." Suhail said, "I will never allow you to keep him." The Prophet ﷺ said, "Yes, do." He said, "I won't do.: Mikraz said, "We allow you (to keep him)." Abu Jandal said, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Don't you see how much I have suffered?" (continued...) (continuing... 1): -3.891:... ... Abu Jandal had been tortured severely for the Cause of Allah. ʿUmar bin Al-Khattab said, "I went to the Prophet ﷺ and said, 'Aren't you truly the Messenger of Allah?' The Prophet ﷺ said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'I am Messenger of Allah ﷺ and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Kaʿba and perform Tawaf around it?' He said, 'Yes, but did I tell you that we would visit the Kaʿba this year?' I said, 'No.' He said, 'So you will visit it and perform Tawaf around it?' " ʿUmar further said, "I went to Abu Bakr and said, 'O Abu Bakr! Isn't he truly Allah's Prophet?' He replied, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'Indeed, he is Messenger of Allah ﷺ and he does not disobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.' I said, 'Was he not telling us that we would go to the Kaʿba and perform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Kaʿba this year?' I said, 'No.' He said, "You will go to Kaʿba and perform Tawaf around it." (Az-Zuhri said, " ʿUmar said, 'I performed many good deeds as expiation for the improper questions I asked them.' ") When the writing of the peace treaty was concluded, Messenger of Allah ﷺ said to his companions, "Get up and' slaughter your sacrifices and get your head shaved." By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left them and went to Um Salama and told her of the people's attitudes towards him. Um Salama said, "O the Prophet ﷺ of Allah! Do you want your order to be carried out? Go out and don't say a word to anybody till you have slaughtered your sacrifice and call your barber to shave your head." So, the Prophet ﷺ went out and did not talk to anyone of them till he did that, i.e. slaughtered the sacrifice and called his barber who shaved his head. Seeing that, the companions of the Prophet ﷺ got up, slaughtered their sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other. Then some believing women came (to the Prophet ﷺ ); and Allah revealed the following Divine Verses:-- "O you who believe, when the believing women come to you as emigrants examine them . . ." (60.10) ʿUmar then divorced two wives of his who were infidels. Later on Muawiya bin Abu Sufyan married one of them, and Safwan bin Umaiya married the other. When the Prophet ﷺ returned to Medina, Abu Basir, a new Muslim convert from Quraish came to him. The Infidels sent in his pursuit two men who said (to the Prophet ﷺ ), "Abide by the promise you gave us." So, the Prophet ﷺ handed him over to them. They took him out (of the City) till they reached Dhul-Hulaifa where they dismounted to eat some dates they had with them. Abu Basir said to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and said, "By Allah, it is very fine and I have tried it many times." Abu Basir said, "Let me have a look at it." When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Medina and entered the Mosque running. When Messenger of Allah ﷺ saw him he said, "This man appears to have been frightened." When he reached the Prophet ﷺ he said, "My companion has been murdered and I would have been murdered too." Abu Basir came and said, "O Messenger of Allah ﷺ, by Allah, Allah has made you fulfill your obligations by your returning me to them (i.e. the Infidels), but Allah has saved me from them." The Prophet ﷺ said, "Woe to his mother! what excellent war kindler he would be, should he only have supporters." When Abu Basir heard that he understood that the Prophet ﷺ would return him to them again, so he set off till he reached the seashore. Abu Jandal bin Suhail got himself released from them (i.e. infidels) and joined Abu Basir. So, whenever a man from Quraish embraced Islam he would follow Abu Basir till they formed a strong group. By Allah, whenever they heard about a caravan of Quraish heading towards Sham, they stopped it and attacked and killed them (i.e. infidels) and took their properties. The people of Quraish sent a message to the Prophet ﷺ requesting him for the Sake of Allah and Kith and kin to send for (i.e. Abu Basir and his companions) promising that whoever (amongst them) came to the Prophet ﷺ would be secure. So the Prophet ﷺ sent for them (i.e. Abu Basir's companions) and Allah I revealed the following Divine Verses: "And it is He Who Has withheld their hands from you and your hands From them in the midst of Mecca, After He made you the victorious over them. ... the unbelievers had pride and haughtiness, in their hearts ... the pride and haughtiness of the time of ignorance." (48.24-26) And their pride and haughtiness was that they did not confess (write in the treaty) that he (i.e. Muhammad) was the Prophet of Allah and refused to write: "In the Name of Allah, the most Beneficent, the Most Merciful," and they (the mushriks) prevented them (the Muslims) from visiting the House (the Kaʿbah). (Using translation from Bukhārī 2731)  

أحمد:١٨٩٢٨ – حَدَّثَنَا عَبْدُ الرَّزَّاقِ عَنْ مَعْمَرٍ قَالَ الزُّهْرِيُّ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ

عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ بَنِ الْحَكَمِ يُصَدِّقُ كُلُّ وَاحِدٍ مِنْهُمَا حَدِيثَ صَاحِبِهِ قَالَا خَرَجَ رَسُولُ اللهِ ﷺ زَمَانَ الْحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَةً مِنْ أَصْحَابِهِ حَتَّى إِذَا كَانُوا بِذِي الْحُلَيْفَةِ قَلَّدَ رَسُولُ اللهِ ﷺ الْهَدْيَ وَأَشْعَرَهُ وَأَحْرَمَ بِالْعُمْرَةِ وَبَعَثَ بَيْنَ يَدَيْهِ عَيْنًا لَهُ مِنْ خُزَاعَةَ يُخْبِرُهُ عَنْ قُرَيْشٍ وَسَارَ رَسُولُ اللهِ ﷺ حَتَّى إِذَا كَانَ بِغَدِيرِ الْأَشْطَاطِ قَرِيبٌ مِنْ عُسْفَانَ أَتَاهُ عَيْنُهُ الْخُزَاعِيُّ فَقَالَ إِنِّي قَدْ تَرَكْتُ كَعْبَ بْنَ لُؤَيٍّ وَعَامِرَ بْنَ لُؤَيٍّ قَدْ جَمَعُوا لَكَ الْأَحَابِشَ وَقَالَ يَحْيَى بْنُ سَعِيدٍ عَنِ ابْنِ الْمُبَارَكِ وَقَالَ ق‍َدْ جَمَعُوا لَكَ الْأَحَابِيشَ وَجَمَعُوا لَكَ جُمُوعًا وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْبَيْتِ فَقَالَ النَّبِيُّ ﷺ أَشِيرُوا عَلَيَّ أَتَرَوْنَ أَنْ نَمِيلَ إِلَى ذَرَارِيِّ هَؤُلَاءِ الَّذِينَ أَعَانُوهُمْ فَنُصِيبَهُمْ فَإِنْ قَعَدُوا قَعَدُوا مَوْتُورِينَ مَحْرُوبِينَ وَإِنْ نَجَوْا وَقَالَ يَحْيَى بْنُ سَعِيدٍ عَنِ ابْنِ الْمُبَارَكِ مَحْزُونِينَ وَإِنْ يَحْنُونَ تَكُنْ عُنُقًا قَطَعَهَا اللهُ أَوْ تَرَوْنَ أَنْ نَؤُمَّ الْبَيْتَ فَمَنْ صَدَّنَا عَنْهُ قَاتَلْنَاهُ فَقَالَ أَبُو بَكْرٍ اللهُ وَرَسُولُهُ أَعْلَمُ يَا نَبِيَّ اللهِ إِنَّمَا جِئْنَا مُعْتَمِرِينَ وَلَمْ نَجِئْ نُقَاتِلُ أَحَدًا وَلَكِنْ مَنْ حَالَ بَيْنَنَا وَبَيْنَ الْبَيْتِ قَاتَلْنَاهُ فَقَالَ النَّبِيُّ ﷺ فَرُوحُوا إِذًا قَالَ الزُّهْرِيُّ وَكَانَ أَبُو هُرَيْرَةَ يَقُولُ مَا رَأَيْتُ أَحَدًا قَطُّ كَانَ أَكْثَرَ مَشُورَةً لِأَصْحَابِهِ مِنْ رَسُولِ اللهِ ﷺ قَالَ الزُّهْرِيُّ فِي حَدِيثِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ فَرَاحُوا حَتَّى إِذَا كَانُوا بِبَعْضِ الطَّرِيقِ قَالَ النَّبِيُّ ﷺ إِنَّ خَالِدَ بْنَ الْوَلِيدِ بِالْغَمِيمِ فِي خَيْلٍ لِقُرَيْشٍ طَلِيعَةً فَخُذُوا ذَاتَ الْيَمِينِ فَوَاللهِ مَا شَعَرَ بِهِمْ خَالِدٌ حَتَّى إِذَا هُوَ بِقَتَرَةِ الْجَيْشِ فَانْطَلَقَ يَرْكُضُنَذِيرًا لِقُرَيْشٍ وَسَارَ النَّبِيُّ ﷺ حَتَّى إِذَا كَانَ بِالثَّنِيَّةِ الَّتِي يَهْبِطُ عَلَيْهِمْ مِنْهَا بَرَكَتْ بِهِ رَاحِلَتُهُ وَقَالَ يَحْيَى بْنُ سَعِيدٍ عَنِ ابْنِ الْمُبَارَكِ بَرَكَتْ بِهَا رَاحِلَتُهُ فَقَالَ النَّبِيُّ ﷺ حَلْ حَلْ فَأَلَحَّتْ فَقَالُوا خَلَأَتِ الْقَصْوَاءُ خَلَأَتِ الْقَصْوَاءُ فَقَالَ النَّبِيُّ ﷺ مَا خَلَأَتْ الْقَصْوَاءُ وَمَا ذَاكَ لَهَا بِخُلُقٍ وَلَكِنْ حَبَسَهَا حَابِسُ الْفِيلِ ثُمَّ قَالَ وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا ثُمَّ زَجَرَهَا فَوَثَبَتْ بِهِ قَالَ فَعَدَلَ عَنْهَا حَتَّى نَزَلَ بِأَقْصَى الْحُدَيْبِيَةِ عَلَى ثَمَدٍ قَلِيلِ الْمَاءِ إِنَّمَا يَتَبَرَّضُهُ النَّاسُ تَبَرُّضًا فَلَمْ يَلْبَثْهُ النَّاسُ أَنْ نَزَحُوهُ فَشُكِيَ إِلَى رَسُولِ اللهِ ﷺ الْعَطَشُ فَانْتَزَعَ سَهْمًا مِنْ كِنَانَتِهِ ثُمَّ أَمَرَهُمْ أَنْ يَجْعَلُوهُ فِيهِ قَالَ فَوَاللهِ مَا زَالَ يَجِيشُ لَهُمْ بِالرِّيِّ حَتَّى صَدَرُوا عَنْهُ قَالَ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ جَاءَ بُدَيْلُ بْنُ وَرْقَاءَ الْخُزَاعِيُّ فِي نَفَرٍ مِنْ قَوْمِهِ وَكَانُوا عَيْبَةَ نُصْحٍ لِرَسُولِ اللهِ ﷺ مِنْ أَهْلِ تِهَامَةَ وَقَالَ إِنِّي تَرَكْتُ كَعْبَ بْنَ لُؤَيٍّ وَعَامِرَ بْنَ لُؤَيٍّ نَزَلُوا أَعْدَادَ مِيَاهِ الْحُدَيْبِيَةِ مَعَهُمُ الْعُوذُ الْمَطَافِيلُ وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْبَيْتِ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّا لَمْ نَجِئْ لِقِتَالِ أَحَدٍ وَلَكِنَّا جِئْنَا مُعْتَمِرِينَ وَإِنَّ قُرَيْشًا قَدْ نَهَكَتْهُمُ الْحَرْبُ فَأَضَرَّتْ بِهِمْ فَإِنْ شَاءُوا مَادَدْتُهُمْ مُدَّةً وَيُخَلُّوا بَيْنِي وَبَيْنَ النَّاسِ فَإِنْ أَظْهَرُ فَإِنْ شَاءُوا أَنْ يَدْخُلُوا فِيمَا دَخَلَ فِيهِ النَّاسُ فَعَلُوا وَإِلَّا فَقَدْ جَمَوْاوَإِنْ هُمْ أَبَوْا فَوَالَّذِي نَفْسِي بِيَدِهِ لَأُقَاتِلَنَّهُمْ عَلَى أَمْرِي هَذَا حَتَّى تَنْفَرِدَ سَالِفَتِي أَوْ لَيُنْفِذَنَّ اللهُ أَمْرَهُ قَالَ يَحْيَى عَنِ ابْنِ الْمُبَارَكِ حَتَّى تَنْفَرِدَ قَالَ فَإِنْ شَاءُوا مَادَدْنَاهُمْ مُدَّةً قَالَ بُدَيْلٌ سَأُبَلِّغُهُمْ مَا تَقُولُ فَانْطَلَقَ حَتَّى أَتَى قُرَيْشًا فَقَالَ إِنَّا قَدْ جِئْنَاكُمْ مِنْ عِنْدِ هَذَا الرَّجُلِ وَسَمِعْنَاهُ يَقُولُ قَوْلًا فَإِنْ شِئْتُمْ نَعْرِضُهُ عَلَيْكُمْ فَقَالَ سُفَهَاؤُهُمْ لَا حَاجَةَ لَنَا فِي أَنْ تُحَدِّثَنَا عَنْهُ بِشَيْءٍ وَقَالَ ذُو الرَّأْيِ مِنْهُمْ هَاتِ مَا سَمِعْتَهُ يَقُولُ قَالَ قَدْ سَمِعْتُهُ يَقُولُ كَذَا وَكَذَا فَحَدَّثَهُمْ بِمَا قَالَ النَّبِيُّ ﷺ فَقَامَ عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ فَقَالَ أَيْ قَوْمُ أَلَسْتُمْ بِالْوَالِدِ؟ قَالُوا بَلَى قَالَ أَوَلَسْتُ بِالْوَلَدِ؟ قَالُوا بَلَى قَالَ فَهَلْ تَتَّهِمُونِي؟ قَالُوا لَا قَالَ أَلَسْتُمْ تَعْلَمُونَ أَنِّي اسْتَنْفَرْتُ أَهْلَ عُكَاظٍ فَلَمَّا بَلَّحُوا عَلَيَّ جِئْتُكُمْ بِأَهْلِي وَمَنْ أَطَاعَنِي؟ قَالُوا بَلَى فَقَالَ إِنَّ هَذَا قَدْ عَرَضَ عَلَيْكُمْ خُطَّةَ رُشْدٍ فَاقْبَلُوهَا وَدَعُونِي آتِهِ فَقَالُوا ائْتِهِ فَأَتَاهُ قَالَ فَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَقَالَ لَهُ نَحْوًا مِنْ قَوْلِهِ لِبُدَيْلٍ فَقَالَ عُرْوَةُ عِنْدَ ذَلِكَ أَيْ مُحَمَّدُ أَرَأَيْتَ إِنْ اسْتَأْصَلْتَ قَوْمَكَ هَلْ سَمِعْتَ بِأَحَدٍ مِنَ الْعَرَبِ اجْتَاحَ أَصْلَهُ قَبْلَكَ؟ وَإِنْ تَكُنِ الْأُخْرَى فَوَاللهِ إِنِّي لَأَرَى وُجُوهًا وَأَرَى أَوْبَاشًا مِنَ النَّاسِ خَلِيقًا أَنْ يَفِرُّوا وَيَدَعُوكَ فَقَالَ لَهُ أَبُو بَكْرٍ امْصُصْ بَظْرَ اللَّاتِ نَحْنُ نَفِرُّ عَنْهُ وَنَدَعُهُ؟ فَقَالَ مَنْ ذَا؟ قَالُوا أَبُو بَكْرٍ قَالَ أَمَا وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا يَدٌ كَانَتْ لَكَ عِنْدِي لَمْ أَجْزِكَ بِهَا لَأَجَبْتُكَ وَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَكُلَّمَا كَلَّمَهُ أَخَذَ بِلِحْيَتِهِ وَالْمُغِيرَةُ بْنُ شُعْبَةَ قَائِمٌ عَلَى رَأْسِ النَّبِيِّ ﷺ وَمَعَهُ السَّيْفُ وَعَلَيْهِ الْمِغْفَرُ وَكُلَّمَا أَهْوَى عُرْوَةُ بِيَدِهِ إِلَى لِحْيَةِ النَّبِيِّ ﷺ ضَرَبَ يَدَهُ بِنَصْلِ السَّيْفِ وَقَالَ أَخِّرْ يَدَكَ عَنْ لِحْيَةِ رَسُولِ اللهِ ﷺ فَرَفَعَ عُرْوَةُ رَأْسَهُ فَقَالَ مَنْ هَذَا؟ قَالُوا الْمُغِيرَةُ بْنُ شُعْبَةَ قَالَ أَيْ غُدَرُ أَوَلَسْتُ أَسْعَى فِي غَدْرَتِكَ وَكَانَ الْمُغِيرَةُ صَحِبَ قَوْمًا فِي الْجَاهِلِيَّةِ فَقَتَلَهُمْ وَأَخَذَ أَمْوَالَهُمْ ثُمَّ جَاءَ فَأَسْلَمَ فَقَالَ النَّبِيُّ ﷺ أَمَّا الْإِسْلَامُ فَأَقْبَلُ وَأَمَّا الْمَالُ فَلَسْتُ مِنْهُ فِي شَيْءٍ ثُمَّ إِنَّ عُرْوَةَ جَعَلَ يَرْمُقُ النَّبِيَّ ﷺ بِعَيْنِهِ قَالَ فَوَاللهِ مَا تَنَخَّمَ رَسُولُ اللهِ ﷺ نُخَامَةً إِلَّا وَقَعَتْ فِي كَفِّ رَجُلٍ مِنْهُمْ فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ وَإِذَا أَمَرَهُمْ ابْتَدَرُوا أَمْرَهُ وَإِذَا تَوَضَّأَ كَادُوا يَقْتَتِلُونَ عَلَى وَضُوئِهِ وَإِذَا تَكَلَّمُوا خَفَضُوا أَصْوَاتَهُمْ عِنْدَهُ وَمَا يُحِدُّونَ إِلَيْهِ النَّظَرَ تَعْظِيمًا لَهُ فَرَجَعَ إِلَى أَصْحَابِهِ فَقَالَ أَيْ قَوْمِ وَاللهِ لَقَدْ وَفَدْتُ عَلَى الْمُلُوكِ وَوَفَدْتُ عَلَى قَيْصَرَ وَكِسْرَى وَالنَّجَاشِيِّ وَاللهِ إِنْ رَأَيْتُ مَلِكًا قَطُّ يُعَظِّمُهُ أَصْحَابُهُ مَا يُعَظِّمُ أَصْحَابُ مُحَمَّدٍ مُحَمَّدًا ﷺوَاللهِ إِنْ يَتَنَخَّمُ نُخَامَةً إِلَّا وَقَعَتْ فِي كَفَّ رَجُلٍ مِنْهُمْ فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ وَإِذَا أَمَرَهُمْ ابْتَدَرُوا أَمْرَهُ وَإِذَا تَوَضَّأَ كَادُوا يَقْتَتِلُونَ عَلَى وَضُوئِهِ وَإِذَا تَكَلَّمُوا خَفَضُوا أَصْوَاتَهُمْ عِنْدَهُ وَمَا يُحِدُّونَ إِلَيْهِ النَّظَرَ تَعْظِيمًا لَهُ وَإِنَّهُ قَدْ عَرَضَ عَلَيْكُمْ خُطَّةَ رُشْدٍ فَاقْبَلُوهَا فَقَالَ رَجُلٌ مِنْ بَنِي كِنَانَةَ دَعُونِي آتِيهِ فَقَالُوا ائْتِهِ فَلَمَّا أَشْرَفَ عَلَى النَّبِيِّ ﷺ وَأَصْحَابِهِ قَالَ النَّبِيُّ ﷺ هَذَا فُلَانٌ وَهُوَ مِنْ قَوْمٍ يُعَظِّمُونَ الْبُدْنَ فَابْعَثُوهَا لَهُ فَبُعِثَتْ لَهُ وَاسْتَقْبَلَهُ الْقَوْمُ يُلَبُّونَ فَلَمَّا رَأَى ذَلِكَ قَالَ سُبْحَانَ اللهِ مَا يَنْبَغِي لِهَؤُلَاءِ أَنْ يُصَدُّوا عَنِ الْبَيْتِ قَالَ فَلَمَّا رَجَعَ إِلَى أَصْحَابِهِ قَالَ رَأَيْتُ الْبُدْنَ قَدْ قُلِّدَتْ وَأُشْعِرَتْ فَلَمْ أَرَ أَنْ يُصَدُّوا عَنِ الْبَيْتِ فَقَامَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ مِكْرَزُ بْنُ حَفْصٍ فَقَالَ دَعُونِي آتِهِ فَقَالُوا ائْتِهِ فَلَمَّا أَشْرَفَ عَلَيْهِمْ قَالَ النَّبِيُّ ﷺ هَذَا مِكْرَزٌ وَهُوَ رَجُلٌ فَاجِرٌ فَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَبَيْنَا هُوَ يُكَلِّمُهُ إِذْ جَاءَهُ سُهَيْلُ بْنُ عَمْرٍو قَالَ مَعْمَرٌ وَأَخْبَرَنِي أَيُّوبُ عَنْ عِكْرِمَةَ أَنَّهُ لَمَّا جَاءَ سُهَيْلٌ قَالَ النَّبِيُّ ﷺ سَهُلَ مِنْ أَمْرِكُمْ قَالَ الزُّهْرِيُّ فِي حَدِيثِهِ فَجَاءَ سُهَيْلُ بْنُ عَمْرٍو فَقَالَ هَاتِ اكْتُبْ بَيْنَنَا وَبَيْنَكُمْ كِتَابًا فَدَعَا الْكَاتِبَ فَقَالَ رَسُولُ اللهِ ﷺ اكْتُبْ بِسْمِ اللهِالرَّحْمَنِ الرَّحِيمِ فَقَالَ سُهَيْلٌ أَمَّا الرَّحْمَنُ فَوَاللهِ مَا أَدْرِي مَا هُوَ وَقَالَ ابْنُ الْمُبَارَكِ مَا هُوَ وَلَكِنْ اكْتُبْ بِاسْمِكَ اللهُمَّ كَمَا كُنْتَ تَكْتُبُ فَقَالَ الْمُسْلِمُونَ وَاللهِ مَا نَكْتُبُهَا إِلَّا بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ فَقَالَ النَّبِيُّ ﷺ اكْتُبْ بِاسْمِكَ اللهُمَّ ثُمَّ قَالَ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللهِ فَقَالَ سُهَيْلٌ وَاللهِ لَوْ كُنَّا نَعْلَمُ أَنَّكَ رَسُولُ اللهِ مَا صَدَدْنَاكَ عَنِ الْبَيْتِ وَلَا قَاتَلْنَاكَ وَلَكِنْ اكْتُبْ مُحَمَّدُ بْنُ عَبْدِ اللهِ فَقَالَ النَّبِيُّ ﷺ وَاللهِ إِنِّي لَرَسُولُ اللهِ وَإِنْ كَذَّبْتُمُونِي اكْتُبْ مُحَمَّدُ بْنُ عَبْدِ اللهِ قَالَ الزُّهْرِيُّ وَذَلِكَ لِقَوْلِهِ لَا يَسْأَلُونِي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا فَقَالَ النَّبِيُّ ﷺ عَلَى أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَ الْبَيْتِ فَنَطُوفَ بِهِ فَقَالَ سُهَيْلٌ وَاللهِ لَا تَتَحَدَّثُ الْعَرَبُ أَنَّا أُخِذْنَا ضُغْطَةً وَلَكِنْ لَكَ مِنَ الْعَامِ الْمُقْبِلِ فَكَتَبَ فَقَالَ سُهَيْلٌ عَلَى أَنَّهُ لَا يَأْتِيكَ مِنَّا رَجُلٌ وَإِنْ كَانَ عَلَى دِينِكَ إِلَّا رَدَدْتَهُ إِلَيْنَا فَقَالَ الْمُسْلِمُونَ سُبْحَانَ اللهِ كَيْفَ يُرَدُّ إِلَى الْمُشْرِكِينَ وَقَدْ جَاءَ مُسْلِمًا؟ فَبَيْنَا هُمْ كَذَلِكَ إِذْ جَاءَ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو يَرْسُفُ وَقَالَ يَحْيَى عَنِ ابْنِ الْمُبَارَكِ يَرْصُفُ فِي قُيُودِهِ وَقَدْ خَرَجَ مِنْ أَسْفَلِ مَكَّةَ حَتَّى رَمَى بِنَفْسِهِ بَيْنَ أَظْهُرِ الْمُسْلِمِينَ فَقَالَ سُهَيْلٌ هَذَا يَا مُحَمَّدُ أَوَّلُ مَا أُقَاضِيكَ عَلَيْهِ أَنْ تَرُدَّهُ إِلَيَّ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّا لَمْ نَقْضِ الْكِتَابَ بَعْدُ قَالَ فَوَاللهِ إِذًا لَا نُصَالِحُكَ عَلَى شَيْءٍأَبَدًا فَقَالَ النَّبِيُّ ﷺ فَأَجِزْهُ لِي قَالَ مَا أَنَا بِمُجِيزُهُ لَكَ قَالَ بَلَى فَافْعَلْ قَالَ مَا أَنَا بِفَاعِلٍ قَالَ مِكْرَزٌ بَلَى قَدْ أَجَزْنَاهُ لَكَ فَقَالَ أَبُو جَنْدَلٍ أَيْ مَعَاشِرَ الْمُسْلِمِينَ أُرَدُّ إِلَى الْمُشْرِكِينَ وَقَدْ جِئْتُ مُسْلِمًا أَلَا تَرَوْنَ مَا قَدْ لَقِيتُ؟ وَكَانَ قَدْ عُذِّبَ عَذَابًا شَدِيدًا فِي اللهِ فَقَالَ عُمَرُ فَأَتَيْتُ النَّبِيَّ ﷺ فَقُلْتُ أَلَسْتَ نَبِيَّ اللهِ؟ قَالَ بَلَى قُلْتُ أَلَسْنَا عَلَى الْحَقِّ؟ وَعَدُوُّنَا عَلَى الْبَاطِلِ؟ قَالَ بَلَى قَالَ قُلْتُ فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذًا؟ قَالَ إِنِّي رَسُولُ اللهِ وَلَسْتُ أَعْصِيهِ وَهُوَ نَاصِرِي قُلْتُ أَوَلَسْتَ كُنْتَ تُحَدِّثُنَا أَنَّا سَنَأْتِي الْبَيْتَ فَنَطُوفُ بِهِ؟ قَالَ بَلَى قَالَ أَفَأَخْبَرْتُكَ أَنَّكَ تَأْتِيهِ الْعَامَ؟ قُلْتُ لَا قَالَ فَإِنَّكَ آتِيهِ وَمُتَطَوِّفٌ بِهِ قَالَ فَأَتَيْتُ أَبَا بَكْرٍ فَقُلْتُ يَا أَبَا بَكْرٍ أَلَيْسَ هَذَا نَبِيُّ اللهِ حَقًّا؟ قَالَ بَلَى قُلْتُ أَلَسْنَا عَلَى الْحَقِّ وَعَدُوُّنَا عَلَى الْبَاطِلِ؟ قَالَ بَلَى قُلْتُ فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذًا؟ قَالَ أَيُّهَا الرَّجُلُ إِنَّهُ رَسُولُ اللهِ وَلَنْ يَعْصِي رَبَّهُ ﷻ وَهُوَ نَاصِرُهُ فَاسْتَمْسِكْ بِغَرْزِهِ وَقَالَ يَحْيَى بْنُ سَعِيدٍ تَطَوَّفْ بِغَرْزِهِ حَتَّى تَمُوتَ فَوَاللهِ إِنَّهُ لَعَلَى الْحَقِّ قُلْتُ أَوَلَيْسَ كَانَ يُحَدِّثُنَا أَنَّا سَنَأْتِي الْبَيْتَ وَنَطُوفُ بِهِ؟ قَالَ بَلَى قَالَ أَفَأَخْبَرَكَ أَنَّهُيَأْتِيهِ الْعَامَ؟ قُلْتُ لَا قَالَ فَإِنَّكَ آتِيهِ وَمُتَطَوِّفٌ بِهِ قَالَ الزُّهْرِيُّ قَالَ عُمَرُ فَعَمِلْتُ لِذَلِكَ أَعْمَالًا قَالَ فَلَمَّا فَرَغَ مِنْ قَضِيَّةِ الْكِتَابِ قَالَ رَسُولُ اللهِ ﷺ لِأَصْحَابِهِ قُومُوا فَانْحَرُوا ثُمَّ احْلِقُوا قَالَ فَوَاللهِ مَا قَامَ مِنْهُمْ رَجُلٌ حَتَّى قَالَ ذَلِكَ ثَلَاثَ مَرَّاتٍ فَلَمَّا لَمْ يَقُمْ مِنْهُمْ أَحَدٌ قَامَ فَدَخَلَ عَلَى أُمِّ سَلَمَةَ فَذَكَرَ لَهَا مَا لَقِيَ مِنَ النَّاسِ فَقَالَتْ أُمُّ سَلَمَةَ يَا رَسُولَ اللهِ أَتُحِبُّ ذَلِكَ؟ اخْرُجْ ثُمَّ لَا تُكَلِّمْ أَحَدًا مِنْهُمْ كَلِمَةً حَتَّى تَنْحَرَ بُدْنَكَ وَتَدْعُوَ حَالِقَكَ فَيَحْلِقَكَ فَقَامَ فَخَرَجَ فَلَمْ يُكَلِّمْ أَحَدًا مِنْهُمْ حَتَّى فَعَلَ ذَلِكَ نَحَرَ هَدْيَهُ وَدَعَا حَالِقَهُ فَلَمَّا رَأَوْا ذَلِكَ قَامُوا فَنَحَرُوا وَجَعَلَ بَعْضُهُمْ يَحْلِقُ بَعْضًا حَتَّى كَادَ بَعْضُهُمْ يَقْتُلُ بَعْضًا غَمًّا ثُمَّ جَاءَهُ نِسْوَةٌ مُؤْمِنَاتٌ فَأَنْزَلَ اللهُ ﷻ {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ} [الممتحنة 10] حَتَّى بَلَغَ {بِعِصَمِ الْكَوَافِرِ} [الممتحنة 10] قَالَ فَطَلَّقَ عُمَرُ يَوْمَئِذٍ امْرَأَتَيْنِ كَانَتَا لَهُ فِي الشِّرْكِ فَتَزَوَّجَ إِحْدَاهُمَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ وَالْأُخْرَى صَفْوَانُ بْنُ أُمَيَّةَ ثُمَّ رَجَعَ إِلَى الْمَدِينَةِ فَجَاءَهُ أَبُو بَصِيرٍ رَجُلٌ مِنْ قُرَيْشٍ وَهُوَ مُسْلِمٌ وَقَالَ يَحْيَى عَنِ ابْنِ الْمُبَارَكِ فَقَدِمَ عَلَيْهِ أَبُو بَصِيرِ بْنُ أُسَيْدٍ الثَّقَفِيُّ مُسْلِمًا مُهَاجِرًا فَاسْتَأْجَرَ الْأَخْنَسَ بْنَ شَرِيقٍرَجُلًا كَافِرًا مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ وَمَوْلًى مَعَهُ وَكَتَبَ مَعَهُمَا إِلَى رَسُولِ اللهِ ﷺ يَسْأَلُهُ الْوَفَاءَ فَأَرْسَلُوا فِي طَلَبِهِ رَجُلَيْنِ فَقَالُوا الْعَهْدَ الَّذِي جَعَلْتَ لَنَا فِيهِ فَدَفَعَهُ إِلَى الرَّجُلَيْنِ فَخَرَجَا بِهِ حَتَّى بَلَغَا بِهِ ذَا الْحُلَيْفَةِ فَنَزَلُوا يَأْكُلُونَ مِنْ تَمْرٍ لَهُمْ فَقَالَ أَبُو بَصِيرٍ لِأَحَدِ الرَّجُلَيْنِ وَاللهِ إِنِّي لَأَرَى سَيْفَكَ يَا فُلَانُ هَذَا جَيِّدًا فَاسْتَلَّهُ الْآخَرُ فَقَالَ أَجَلْ وَاللهِ إِنَّهُ لَجَيِّدٌ لَقَدْ جَرَّبْتُ بِهِ ثُمَّ جَرَّبْتُ فَقَالَ أَبُو بَصِيرٍ أَرِنِي أَنْظُرْ إِلَيْهِ فَأَمْكَنَهُ مِنْهُ فَضَرَبَهُ بِهِ حَتَّى بَرَدَ وَفَرَّ الْآخَرُ حَتَّى أَتَى الْمَدِينَةَ فَدَخَلَ الْمَسْجِدَ يَعْدُو فَقَالَ رَسُولُ اللهِ ﷺ لَقَدْ رَأَى هَذَا ذُعْرًا فَلَمَّا انْتَهَى إِلَى النَّبِيِّ ﷺ قَالَ قُتِلَ وَاللهِ صَاحِبِي وَإِنِّي لَمَقْتُولٌ فَجَاءَ أَبُو بَصِيرٍ فَقَالَ يَا نَبِيَّ اللهِ قَدْ وَاللهِ أَوْفَى اللهُ ذِمَّتَكَ قَدْ رَدَدْتَنِي إِلَيْهِمْ ثُمَّ أَنْجَانِي اللهُ مِنْهُمْ فَقَالَ النَّبِيُّ ﷺ وَيْلُ أُمِّهِ مِسْعَرَ حَرْبٍ لَوْ كَانَ لَهُ أَحَدٌ فَلَمَّا سَمِعَ ذَلِكَ عَرَفَ أَنَّهُ سَيَرُدُّهُ إِلَيْهِمْ فَخَرَجَ حَتَّى أَتَى سِيفَ الْبَحْرِ قَالَ وَيَنْفَلَّتُ أَبُو جَنْدَلِ بْنُ سُهَيْلٍ فَلَحِقَ بِأَبِي بَصِيرٍ فَجَعَلَ لَا يَخْرُجُ مِنْ قُرَيْشٍ رَجُلٌ قَدْ أَسْلَمَ إِلَّا لَحِقَ بِأَبِي بَصِيرٍ حَتَّى اجْتَمَعَتْ مِنْهُمْ عِصَابَةٌ قَالَ فَوَاللهِ مَا يَسْمَعُونَ بِعِيرٍ خَرَجَتْ لِقُرَيْشٍ إِلَى الشَّامِ إِلَّا اعْتَرَضُوا لَهَا فَقَتَلُوهُمْ وَأَخَذُوا أَمْوَالَهُمْ فَأَرْسَلَتْ قُرَيْشٌ إِلَى النَّبِيِّ ﷺ تُنَاشِدُهُ اللهَوَالرَّحِمَ لَمَّا أَرْسَلَ إِلَيْهِمْ فَمَنْ أَتَاهُ فَهُوَ آمِنٌ فَأَرْسَلَ النَّبِيُّ ﷺ إِلَيْهِمْ فَأَنْزَلَ اللهُ ﷻ {وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ} [الفتح 24] حَتَّى بَلَغَ {حَمِيَّةَ الْجَاهِلِيَّةِ} [الفتح 26] وَكَانَتْ حَمِيَّتُهُمْ أَنَّهُمْ لَمْ يُقِرُّوا أَنَّهُ نَبِيُّ اللهِ وَلَمْ يُقِرُّوا بِبِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ وَحَالُوا بَيْنَهُ وَبَيْنَ الْبَيْتِ  

ahmad:22498 – Yaʿqūb from my father > Muḥammad b. Isḥāq > Muḥammad b. Muslim b. ʿUbaydullāh b. Shihāb > Abū Bakr b. ʿAbd al-Raḥman b. al-Ḥārith b. Hishām al-Makhzūmī
Request/Fix translation

  

أحمد:٢٢٤٩٨ – حَدَّثَنَا يَعْقُوبُ حَدَّثَنَا أَبِي عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُبَيدِ اللهِ بْنِ شِهَابٍ عَنْ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيِّ

عَنْ أُمِّ سَلَمَةَ ابْنَةِ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ زَوْجِ النَّبِيِّ ﷺ قَالَتْ لَمَّا نَزَلْنَا أَرْضَ الْحَبَشَةِ جَاوَرْنَا بِهَا خَيْرَ جَارٍ النَّجَاشِيَّ أَمِنَّا عَلَى دِينِنَا وَعَبَدْنَا اللهَ تَعَالَى لَا نُؤْذَى وَلَا نَسْمَعُ شَيْئًا نَكْرَهُهُ فَلَمَّا بَلَغَ ذَلِكَ قُرَيْشًا ائْتَمَرُوا أَنْ يَبْعَثُوا إِلَى النَّجَاشِيِّ فِينَا رَجُلَيْنِ جَلْدَيْنِ وَأَنْ يُهْدُوا لِلنَّجَاشِيِّ هَدَايَا مِمَّا يُسْتَطْرَفُ مِنْ مَتَاعِ مَكَّةَ وَكَانَ مِنْ أَعْجَبِ مَا يَأْتِيهِ مِنْهَا إِلَيْهِ الْأَدَمُ فَجَمَعُوا لَهُ أَدَمًا كَثِيرًا وَلَمْ يَتْرُكُوا مِنْ بَطَارِقَتِهِ بِطْرِيقًا إِلَّا أَهْدَوْا لَهُ هَدِيَّةً ثُمَّ بَعَثُوا بِذَلِكَ عَبْدَ اللهِ بْنَ أَبِي رَبِيعَةَ بْنِ الْمُغِيرَةِ الْمَخْزُومِيَّ وَعَمْرَو بْنَ الْعَاصِ بْنِ وَائِلٍ السَّهْمِيَّ وَأَمَرُوهُمَا أَمْرَهُمْ وَقَالُوا لَهُمَا ادْفَعَا إِلَى كُلِّ بِطْرِيقٍ هَدِيَّتَهُ قَبْلَ أَنْ تُكَلِّمُوا النَّجَاشِيَّ فِيهِمْ ثُمَّ قَدِّمُوا لِلنَّجَاشِيِّ هَدَايَاهُ ثُمَّ سَلُوهُ أَنْ يُسَلِّمَهُمْ إِلَيْكُمْ قَبْلَ أَنْ يُكَلِّمَهُمْ قَالَتْ فَخَرَجَا فَقَدِمَا عَلَى النَّجَاشِيِّ وَنَحْنُ عِنْدَهُ بِخَيْرِ دَارٍ وَخَيْرِ جَارٍ فَلَمْ يَبْقَ مِنْ بَطَارِقَتِهِ بِطْرِيقٌ إِلَّا دَفَعَا إِلَيْهِ هَدِيَّتَهُ قَبْلَ أَنْ يُكَلِّمَا النَّجَاشِيَّ ثُمَّ قَالَا لِكُلِّ بِطْرِيقٍ مِنْهُمْ إِنَّهُ قَدْ صَبَا إِلَىبَلَدِ الْمَلِكِ مِنَّا غِلْمَانٌ سُفَهَاءُ فَارَقُوا دِينَ قَوْمِهِمْ وَلَمْ يَدْخُلُوا فِي دِينِكُمْ وَجَاءُوا بِدِينٍ مُبْتَدَعٍ لَا نَعْرِفُهُ نَحْنُ وَلَا أَنْتُمْ وَقَدْ بَعَثَنَا إِلَى الْمَلِكِ فِيهِمْ أَشْرَافُ قَوْمِهِمْ لِنَرُدَّهُمْ إِلَيْهِمْ فَإِذَا كَلَّمْنَا الْمَلِكَ فِيهِمْ فَأَشِيرُوا عَلَيْهِ بِأَنْ يُسَلِّمَهُمْ إِلَيْنَا وَلَا يُكَلِّمَهُمْ فَإِنَّ قَوْمَهُمْ أَعْلَى بِهِمْ عَيْنًا وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ فَقَالُوا لَهُمَا نَعَمْ ثُمَّ إِنَّهُمَا قَرَّبَا هَدَايَاهُمْ إِلَى النَّجَاشِيِّ فَقَبِلَهَا مِنْهُمَا ثُمَّ كَلَّمَاهُ فَقَالَا لَهُ أَيُّهَا الْمَلِكُ إِنَّهُ قَدْ صَبَا إِلَى بَلَدِكَ مِنَّا غِلْمَانٌ سُفَهَاءُ فَارَقُوا دِينَ قَوْمِهِمْ وَلَمْ يَدْخُلُوا فِي دِينِكَ وَجَاءُوا بِدِينٍ مُبْتَدَعٍ لَا نَعْرِفُهُ نَحْنُ وَلَا أَنْتَ وَقَدْ بَعَثَنَا إِلَيْكَ فِيهِمْ أَشْرَافُ قَوْمِهِمْ مِنْ آبَائِهِمْ وَأَعْمَامِهِمْ وَعَشَائِرِهِمْ لِتَرُدَّهُمْ إِلَيْهِمْ فَهُمْ أَعْلَى بِهِمْ عَيْنًا وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ وَعَاتَبُوهُمْ فِيهِ قَالَتْ وَلَمْ يَكُنْ شَيْءٌ أَبْغَضُ إِلَى عَبْدِ اللهِ بْنِ أَبِي رَبِيعَةَ وَعَمْرِو بْنِ الْعَاصِ مِنْ أَنْ يَسْمَعَ النَّجَاشِيُّ كَلَامَهُمْ فَقَالَتْ بَطَارِقَتُهُ حَوْلَهُ صَدَقُوا أَيُّهَا الْمَلِكُ قَوْمُهُمْ أَعْلَى بِهِمْ عَيْنًا وَأَعْلَمُ بِمَا عَابُوا عَلَيْهِمْ فَأَسْلِمْهُمْ إِلَيْهِمَا فَلْيَرُدَّاهُمْ إِلَى بِلَادِهِمْ وَقَوْمِهِمْ قَالَ فَغَضِبَ النَّجَاشِيُّ ثُمَّ قَالَ لَا هَايْمُ اللهِ إِذًا لَا أُسْلِمَهُمْ إِلَيْهِمَا وَلَا أَكَادُ قَوْمًا جَاوَرُونِي وَنَزَلُوا بِلَادِي وَاخْتَارُونِي عَلَى مَنْ سِوَايَ حَتَّى أَدْعُوَهُمْ فَأَسْأَلَهُمْ مَا يَقُولُ هَذَانِفِي أَمْرِهِمْ فَإِنْ كَانُوا كَمَا يَقُولَانِ أَسْلَمْتُهُمْ إِلَيْهِمَا وَرَدَدْتُهُمْ إِلَى قَوْمِهِمْ وَإِنْ كَانُوا عَلَى غَيْرِ ذَلِكَ مَنَعْتُهُمْ مِنْهُمَا وَأَحْسَنْتُ جِوَارَهُمْ مَا جَاوَرُونِي قَالَتْ ثُمَّ أَرْسَلَ إِلَى أَصْحَابِ رَسُولِ اللهِ ﷺ فَدَعَاهُمْ فَلَمَّا جَاءَهُمْ رَسُولُهُ اجْتَمَعُوا ثُمَّ قَالَ بَعْضُهُمْ لِبَعْضٍ مَا تَقُولُونَ لِلرَّجُلِ إِذَا جِئْتُمُوهُ؟ قَالُوا نَقُولُ وَاللهِ مَا عَلِمْنَا وَمَا أَمَرَنَا بِهِ نَبِيُّنَا ﷺ كَائِنٌ فِي ذَلِكَ مَا هُوَ كَائِنٌ فَلَمَّا جَاءُوهُ وَقَدْ دَعَا النَّجَاشِيُّ أَسَاقِفَتَهُ فَنَشَرُوا مَصَاحِفَهُمْ حَوْلَهُ سَأَلَهُمْ فَقَالَ مَا هَذَا الدِّينُ الَّذِي فَارَقْتُمْ فِيهِ قَوْمَكُمْ وَلَمْ تَدْخُلُوا فِي دِينِي وَلَا فِي دِينِ أَحَدٍ مِنْ هَذِهِ الْأُمَمِ؟ قَالَتْ فَكَانَ الَّذِي كَلَّمَهُ جَعْفَرُ بْنُ أَبِي طَالِبٍ فَقَالَ لَهُ أَيُّهَا الْمَلِكُ كُنَّا قَوْمًا أَهْلَ جَاهِلِيَّةٍ نَعْبُدُ الْأَصْنَامَ وَنَأْكُلُ الْمَيْتَةَ وَنَأْتِي الْفَوَاحِشَ وَنَقْطَعُ الْأَرْحَامَ وَنُسِيءُ الْجِوَارَ يَأْكُلُ الْقَوِيُّ مِنَّا الضَّعِيفَ فَكُنَّا عَلَى ذَلِكَ حَتَّى بَعَثَ اللهُ إِلَيْنَا رَسُولًا مِنَّا نَعْرِفُ نَسَبَهُ وَصِدْقَهُ وَأَمَانَتَهُ وَعَفَافَهُ فَدَعَانَا إِلَى اللهِ تَعَالَى لِنُوَحِّدَهُ وَنَعْبُدَهُ وَنَخْلَعَ مَا كُنَّا نَعْبُدُ نَحْنُ وَآبَاؤُنَا مِنْ دُونِهِ مِنَ الْحِجَارَةِ وَالْأَوْثَانِ وَأَمَرَ بِصِدْقِ الْحَدِيثِ وَأَدَاءِ الْأَمَانَةِ وَصِلَةِ الرَّحِمِ وَحُسْنِ الْجِوَارِ وَالْكَفِّ عَنِ الْمَحَارِمِ وَالدِّمَاءِ وَنَهَانَا عَنْ الْفَوَاحِشِ وَقَوْلِ الزُّورِ وَأَكْلِمَالِ الْيَتِيمِ وَقَذْفِ الْمُحْصَنَةِ وَأَمَرَنَا أَنْ نَعْبُدَ اللهَ وَحْدَهُ لَا نُشْرِكُ بِهِ شَيْئًا وَأَمَرَنَا بِالصَّلَاةِ وَالزَّكَاةِ وَالصِّيَامِ قَالَ فَعَدَّدَ عَلَيْهِ أُمُورَ الْإِسْلَامِ فَصَدَّقْنَاهُ وَآمَنَّا بِهِ وَاتَّبَعْنَاهُ عَلَى مَا جَاءَ بِهِ فَعَبَدْنَا اللهَ وَحْدَهُ فَلَمْ نُشْرِكْ بِهِ شَيْئًا وَحَرَّمْنَا مَا حَرَّمَ عَلَيْنَا وَأَحْلَلْنَا مَا أَحَلَّ لَنَا فَعَدَا عَلَيْنَا قَوْمُنَا فَعَذَّبُونَا فَفَتَنُونَا عَنْ دِينِنَا لِيَرُدُّونَا إِلَى عِبَادَةِ الْأَوْثَانِ مِنْ عِبَادَةِ اللهِ وَأَنْ نَسْتَحِلَّ مَا كُنَّا نَسْتَحِلُّ مِنَ الْخَبَائِثِ فَلَمَّا قَهَرُونَا وَظَلَمُونَا وَشَقُّوا عَلَيْنَا وَحَالُوا بَيْنَنَا وَبَيْنَ دِينِنَا خَرَجْنَا إِلَى بَلَدِكَ وَاخْتَرْنَاكَ عَلَى مَنْ سِوَاكَ وَرَغِبْنَا فِي جِوَارِكَ وَرَجَوْنَا أَنْ لَا نُظْلَمَ عِنْدَكَ أَيُّهَا الْمَلِكُ قَالَتْ فَقَالَ لَهُ النَّجَاشِيُّ هَلْ مَعَكَ مِمَّا جَاءَ بِهِ عَنِ اللهِ مِنْ شَيْءٍ؟ قَالَتْ فَقَالَ لَهُ جَعْفَرٌ نَعَمْ فَقَالَ لَهُ النَّجَاشِيُّ فَاقْرَأْهُ عَلَيَّ فَقَرَأَ عَلَيْهِ صَدْرًا مِنْ كهيعص قَالَتْ فَبَكَى وَاللهِ النَّجَاشِيُّ حَتَّى أَخْضَلَ لِحْيَتَهُ وَبَكَتْ أَسَاقِفَتُهُ حَتَّى أَخْضَلُوا مَصَاحِفَهُمْ حِينَ سَمِعُوا مَا تَلَا عَلَيْهِمْ ثُمَّ قَالَ النَّجَاشِيُّ إِنَّ هَذَا وَالَّذِي جَاءَ بِهِ مُوسَى لَيَخْرُجُ مِنْ مِشْكَاةٍ وَاحِدَةٍ انْطَلِقَا فَوَاللهِ لَا أُسْلِمُهُمْ إِلَيْكُمْ أَبَدًا وَلَا أَكَادُ قَالَتْ أُمُّ سَلَمَةَ فَلَمَّا خَرَجَا مِنْ عِنْدِهِ قَالَ عَمْرُو بْنُ الْعَاصِ وَاللهِ لَآتِيَنَّهُ غَدًا أَعِيبُهُمْ عِنْدَهُ ثُمَّ أَسْتَأْصِلُ بِهِ خَضْرَاءَهُمْ قَالَتْ فَقَالَ لَهُ عَبْدُ اللهِ بْنُ أَبِي رَبِيعَةَ وَكَانَ أَتْقَىالرَّجُلَيْنِ فِينَا لَا تَفْعَلْ؛ فَإِنَّ لَهُمْ أَرْحَامًا وَإِنْ كَانُوا قَدْ خَالَفُونَا قَالَ وَاللهِ لَأُخْبِرَنَّهُ أَنَّهُمْ يَزْعُمُونَ أَنَّ عِيسَى ابْنَ مَرْيَمَ عَبْدٌ قَالَتْ ثُمَّ غَدَا عَلَيْهِ الْغَدَ فَقَالَ لَهُ أَيُّهَا الْمَلِكُ إِنَّهُمْ يَقُولُونَ فِي عِيسَى ابْنِ مَرْيَمَ قَوْلًا عَظِيمًا فَأَرْسِلْ إِلَيْهِمْ فَسَلْهُمْ عَمَّا يَقُولُونَ فِيهِ قَالَتْ أُمُّ سَلَمَةَ فَأَرْسَلَ إِلَيْهِمْ يَسْأَلُهُمْ عَنْهُ قَالَتْ وَلَمْ يَنْزِلْ بِنَا مِثْلُهَا فَاجْتَمَعَ الْقَوْمُ فَقَالَ بَعْضُهُمْ لِبَعْضٍ مَاذَا تَقُولُونَ فِي عِيسَى إِذَا سَأَلَكُمْ عَنْهُ؟ قَالُوا نَقُولُ وَاللهِ فِيهِ مَا قَالَ اللهُ وَمَا جَاءَ بِهِ نَبِيُّنَا ﷺ كَائِنًا فِي ذَلِكَ مَا هُوَ كَائِنٌ فَلَمَّا دَخَلُوا عَلَيْهِ قَالَ لَهُمْ مَا تَقُولُونَ فِي عِيسَى ابْنِ مَرْيَمَ؟ قَالَ لَهُ جَعْفَرُ بْنُ أَبِي طَالِبٍ نَقُولُ فِيهِ الَّذِي جَاءَ بِهِ نَبِيُّنَا ﷺ هُوَ عَبْدُ اللهِ وَرَسُولُهُ وَرُوحُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ الْعَذْرَاءِ الْبَتُولِ قَالَتْ فَضَرَبَ النَّجَاشِيُّ يَدَهُ عَلَى الْأَرْضِ فَأَخَذَ مِنْهَا عُودًا ثُمَّ قَالَ مَا عَدَا عِيسَى ابْنُ مَرْيَمَ مَا قُلْتَ هَذَا الْعُودَ فَتَنَاخَرَتْ بَطَارِقَتُهُ حَوْلَهُ حِينَ قَالَ مَا قَالَ فَقَالَ وَإِنْ نَخَرْتُمْ وَاللهِ اذْهَبُوا فَأَنْتُمْ سُيُومٌ بِأَرْضِي وَالسُّيُومُ الْآمِنُونَ مَنْ سَبَّكُمْ غَرِمَ ثُمَّ مَنْ سَبَّكُمْ غَرِمَ ثُمَّ مَنْ سَبَّكُمْ غَرِمَ فَمَا أُحِبُّ أَنَّ لِي دَيرَ ذَهَبٍ وَأَنِّي آذَيْتُ رَجُلًا مِنْكُمْ وَالدَّيرُ بِلِسَانِ الْحَبَشَةِ الْجَبَلُ رُدُّوا عَلَيْهِمَا هَدَايَاهُمَا فَلَا حَاجَةَ لَنَا بِهَا فَوَاللهِ مَا أَخَذَ اللهُ مِنِّي الرِّشْوَةَ حِينَ رَدَّ عَلَيَّ مُلْكِي فَآخُذَ الرِّشْوَةَ فِيهِ وَمَا أَطَاعَ النَّاسَفِيَّ فَأُطِيعَهُمْ فِيهِ قَالَتْ فَخَرَجَا مِنْ عِنْدِهِ مَقْبُوحَيْنِ مَرْدُودًا عَلَيْهِمَا مَا جَاءَا بِهِ وَأَقَمْنَا عِنْدَهُ بِخَيْرِ دَارٍ مَعَ خَيْرِ جَارٍ قَالَتْ فَوَاللهِ إِنَّا عَلَى ذَلِكَ إِذْ نَزَلَ بِهِ يَعْنِي مَنْ يُنَازِعُهُ فِي مُلْكِهِ قَالَتْ فَوَاللهِ مَا عَلِمْنَا حُزْنًا قَطُّ كَانَ أَشَدَّ مِنْ حُزْنٍ حَزِنَّاهُ عِنْدَ ذَلِكَ تَخَوُّفًا أَنْ يَظْهَرَ ذَلِكَ عَلَى النَّجَاشِيِّ فَيَأْتِيَ رَجُلٌ لَا يَعْرِفُ مِنْ حَقِّنَا مَا كَانَ النَّجَاشِيُّ يَعْرِفُ مِنْهُ قَالَتْ وَسَارَ النَّجَاشِيُّ وَبَيْنَهُمَا عُرْضُ النِّيلِ قَالَ فَقَالَ أَصْحَابُ رَسُولِ اللهِ ﷺ مَنْ رَجُلٌ يَخْرُجُ حَتَّى يَحْضُرَ وَقْعَةَ الْقَوْمِ ثُمَّ يَأْتِيَنَا بِالْخَبَرِ قَالَتْ فَقَالَ الزُّبَيْرُ بْنُ الْعَوَّامِ أَنَا قَالَتْ وَكَانَ مِنْ أَحْدَثِ الْقَوْمِ سِنًّا قَالَتْ فَنَفَخُوا لَهُ قِرْبَةً فَجَعَلَهَا فِي صَدْرِهِ ثُمَّ سَبَحَ عَلَيْهَا حَتَّى خَرَجَ مِنْ نَاحِيَةِ النِّيلِ الَّتِي بِهَا مُلْتَقَى الْقَوْمِ ثُمَّ انْطَلَقَ حَتَّى حَضَرَهُمْ قَالَتْ وَدَعَوْنَا اللهَ تَعَالَى لِلنَّجَاشِيِّ بِالظُّهُورِ عَلَى عَدُوِّهِ وَالتَّمْكِينِ لَهُ فِي بِلَادِهِ وَاسْتَوْسَقَ عَلَيْهِ أَمْرُ الْحَبَشَةِ فَكُنَّا عِنْدَهُ فِي خَيْرِ مَنْزِلٍ حَتَّى قَدِمْنَا عَلَى رَسُولِ اللهِ ﷺ وَهُوَ بِمَكَّةَ  

ahmad:27175 – ʿAbd al-Razzāq > Maʿmar > al-Zuhrī > ʿAbd al-Raḥman b. Kaʿb b. Mālik from his father > Lam Atakhallaf

I never remained behind Messenger of Allah ﷺ from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Messenger of Allah ﷺ and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Messenger of Allah ﷺ on the night of 'Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Messenger of Allah ﷺ on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Messenger of Allah ﷺ set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Messenger of Allah ﷺ at that time were large in numbers but there was no proper record of them. Ka'b (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Messenger of Allah ﷺ set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Messenger of Allah ﷺ made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Messenger of Allah ﷺ set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Messenger of Allah ﷺ as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Messenger of Allah ﷺ took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Ka'b b. Malik? A person from Banu' Salama said: Messenger of Allah, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua'dh b. Jabal said: Woe be upon that what you contend. Messenger of Allah, by Allah, we know nothing about him but good. Messenger of Allah ﷺ, however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Messenger of Allah ﷺ said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites. Ka'b b. Malik farther said: When this news reached me that Messenger of Allah ﷺ was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Messenger of Allah ﷺ was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Messenger of Allah ﷺ arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rak'ahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Messenger of Allah ﷺ accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Messenger of Allah, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Messenger of Allah ﷺ said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu' Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Messenger of Allah ﷺ as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Messenger of Allah ﷺ would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Messenger of Allah ﷺ and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabi'a 'Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Messenger of Allah ﷺ forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Messenger of Allah ﷺ as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arn't you well aware of the fact that I love Allah and His Messenger ﷺ the most. He kept quiet. I again repeated saying: I adjure you by Allah. arn't you well aware of the fact that I love Allah and His Messenger ﷺ the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger ﷺ are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Ka'b b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Messenger of Allah ﷺ received no revelation, there came the messenger of Messenger of Allah ﷺ to me and said: Verily, Messenger of Allah ﷺ has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and don't have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Messenger of Allah ﷺ and said: Messenger of Allah, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but don't go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Messenger of Allah ﷺ in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Messenger of Allah ﷺ, for I cannot say what Allah's Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal' saying at the top of his voice: Ka'b b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Messenger of Allah ﷺ had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Messenger of Allah ﷺ and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Messenger of Allah ﷺ had been sitting there amongst persons. So Talha b. 'Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Ka'b said that he never forgot (this good gesture of) Talha. Ka'b further said: I greeted Messenger of Allah ﷺ with Assalam-o-'Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Messenger of Allah. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Messenger of Allah ﷺ that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Messenger of Allah, am I allowed to give in charity my wealth for Allah's sake and for the sake of His Messenger ﷺ? Thereupon Messenger of Allah ﷺ said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Messenger of Allah, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Messenger of Allah ﷺ up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Ka'b said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Messenger of Allah ﷺ and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). K'ab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger ﷺ and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Qur'an)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters. (Using translation from Muslim 2769a)   

أحمد:٢٧١٧٥ – حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ حَدَّثَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ عَنْ أَبِيهِ قَالَ لَمْ أَتَخَلَّفْ

عَنِ النَّبِيِّ ﷺ فِي غَزَاةٍ غَزَاهَاحَتَّى كَانَتْ غَزْوَةُ تَبُوكَ إِلَّا بَدْرًا وَلَمْ يُعَاتِبِ النَّبِيُّ ﷺ أَحَدًا تَخَلَّفَ عَنْ بَدْرٍ إِنَّمَا خَرَجَ يُرِيدُ الْعِيرَ فَخَرَجَتْ قُرَيْشٌ مُغَوِّثِينَ لِعِيرِهِمْ فَالْتَقَوْا عَنْ غَيْرِ مَوْعِدٍ كَمَا قَالَ اللهُ ﷻ وَلَعَمْرِي إِنَّ أَشْرَفَ مَشَاهِدِ رَسُولِ اللهِ ﷺ فِي النَّاسِ لَبَدْرٌ وَمَا أُحِبُّ أَنِّي كُنْتُ شَهِدْتُهَا مَكَانَ بَيْعَتِي لَيْلَةَ الْعَقَبَةِ حَيْثُ تَوَافَقْنَا عَلَى الْإِسْلَامِ وَلَمْ أَتَخَلَّفْ بَعْدُ عَنِ النَّبِيِّ ﷺ فِي غَزَاَةٍ غَزَاهَا حَتَّى كَانَتْ غَزْوَةُ تَبُوكَ وَهِيَ آخِرُ غَزْوَةٍ غَزَاهَا فَأَذِنَ رَسُولُ اللهِ ﷺ لِلنَّاسِ بِالرَّحِيلِ وَأَرَادَ أَنْ يَتَأَهَّبُوا أُهْبَةَ غَزْوِهِمْ وَذَلِكَ حِينَ طَابَ الظِّلَالُ وَطَابَتِ الثِّمَارُ فَكَانَ قَلَّمَا أَرَادَ غَزْوَةً إِلَّا وَارَى غَيْرَهَا وَقَالَ يَعْقُوبُ عَنِ ابْنِ أَخِي ابْنِ شِهَابٍ إِلَّا وَرَّى بِغَيْرِهَا حَدَّثَنَاهُ سُفْيَانَ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللهِ بْنِ كَعْبِ بْنِ مَالِكٍ عن أبيه وَقَالَ فِيهِ وَرَّى غَيْرَهَا ثُمَّ رَجَعَ إِلَى حَدِيثِ عَبْدِ الرَّزَّاقِ وَكَانَ يَقُولُ الْحَرْبُ خَدْعَةٌ فَأَرَادَ النَّبِيُّ ﷺ فِي غَزْوَةِ تَبُوكَ أَنْ يَتَأَهَّبَ النَّاسُأُهْبَتَهُ وَأَنَا أَيْسَرُ مَا كُنْتُ قَدْ جَمَعْتُ رَاحِلَتَيْنِ وَأَنَا أَقْدَرُ شَيْءٍ فِي نَفْسِي عَلَى الْجِهَادِ وَخِفَّةِ الْحَاذِ وَأَنَا فِي ذَلِكَ أَصْغُو إِلَى الظِّلَالِ وَطِيبِ الثِّمَارِ فَلَمْ أَزَلْ كَذَلِكَ حَتَّى قَامَ النَّبِيُّ ﷺ غَادِيًا بِالْغَدَاةِ وَذَلِكَ يَوْمَ الْخَمِيسِ وَكَانَ يُحِبُّ أَنْ يَخْرُجَ يَوْمَ الْخَمِيسِ فَأَصْبَحَ غَادِيًا فَقُلْتُ أَنْطَلِقُ غَدًا إِلَى السُّوقِ فَأَشْتَرِي جَهَازِي ثُمَّ أَلْحَقُ بِهِمْ فَانْطَلَقْتُ إِلَى السُّوقِ مِنَ الْغَدِ فَعَسُرَ عَلَيَّ بَعْضُ شَأْنِي فَرَجَعْتُ فَقُلْتُ أَرْجِعُ غَدًا إِنْ شَاءَ اللهُ فَأَلْحَقُ بِهِمْ فَعَسُرَ عَلَيَّ بَعْضُ شَأْنِي فَلَمْ أَزَلْ كَذَلِكَ حَتَّى الْتَبَسَ بِي الذَّنْبُ وَتَخَلَّفْتُ عَنْ رَسُولِ اللهِ ﷺ فَجَعَلْتُ أَمْشِي فِي الْأَسْوَاقِ وَأَطُوفُ بِالْمَدِينَةِ فَيُحْزِنُنِي أَنِّي لَا أَرَى أَحَدًا تَخَلَّفَ إِلَّا رَجُلًا مَغْمُوصًا عَلَيْهِ فِي النِّفَاقِ وَكَانَ لَيْسَ أَحَدٌ تَخَلَّفَ إِلَّا رَأَى أَنَّ ذَلِكَ سَيُخْفَى لَهُ وَكَانَ النَّاسُ كَثِيرًا لَا يَجْمَعُهُمْ دِيوَانٌ وَكَانَ جَمِيعُ مَنْ تَخَلَّفَ عَنِ النَّبِيِّ ﷺ بِضْعَةً وَثَمَانِينَ رَجُلًا وَلَمْ يَذْكُرْنِي النَّبِيُّ ﷺ حَتَّى بَلَغَ تَبُوكًا فَلَمَّا بَلَغَ تَبُوكًا قَالَ مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ؟ فَقَالَ رَجُلٌ مِنْ قَوْمِي خَلَّفَهُ يَا رَسُولَ اللهِ بُرْدَيْهِ وَالنَّظَرُ فِي عِطْفَيْهِ وَقَالَ يَعْقُوبُعَنِ ابْنِ أَخِي ابْنِ شِهَابٍ بُرْدَاهُ وَالنَّظَرُ فِي عِطْفَيْهِ فَقَالَ مُعَاذُ بْنُ جَبَلٍ بِئْسَمَا قُلْتَ وَاللهِ يَا نَبِيَّ اللهِ مَا نَعْلَمُ إِلَّا خَيْرًا فَبَيْنَا هُمْ كَذَلِكَ إِذَا هُمْ بِرَجُلٍ يَزُولُ بِهِ السَّرَابُ فَقَالَ النَّبِيُّ ﷺ كُنْ أَبَا خَيْثَمَةَ فَإِذَا هُوَ أَبُو خَيْثَمَةَ فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ غَزْوَةَ تَبُوكَ وَقَفَلَ وَدَنَا مِنَ الْمَدِينَةِ جَعَلْتُ أَتَذَكَّرُ بِمَاذَا أَخْرُجُ مِنْ سَخْطَةِ النَّبِيِّ ﷺ وَأَسْتَعِينُ عَلَى ذَلِكَ كُلَّ ذِي رَأْيٍ مِنْ أَهْلِي حَتَّى إِذَا قِيلَ النَّبِيُّ هُوَ مُصْبِحُكُمْ بِالْغَدَاةِ زَاحَ عَنِّي الْبَاطِلُ وَعَرَفْتُ أَنِّي لَا أَنْجُو إِلَّا بِالصِّدْقِ وَدَخَلَ النَّبِيُّ ﷺ ضُحًى فَصَلَّى فِي الْمَسْجِدِ رَكْعَتَيْنِ وَكَانَ إِذَا جَاءَ مِنْ سَفَرٍ فَعَلَ ذَلِكَ دَخَلَ الْمَسْجِدَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ جَلَسَ فَجَعَلَ يَأْتِيهِ مَنْ تَخَلَّفَ فَيَحْلِفُونَ لَهُ وَيَعْتَذِرُونَ إِلَيْهِ فَيَسْتَغْفِرُ لَهُمْ وَيَقْبَلُ عَلَانِيَتَهُمْ وَيَكِلُ سَرَائِرَهُمْ إِلَى اللهِ ﷻ فَدَخَلْتُ الْمَسْجِدَ فَإِذَا هُوَ جَالِسٌ فَلَمَّا رَآنِي تَبَسَّمَ تَبَسُّمَ الْمُغْضَبِ فَجِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ فَقَالَ أَلَمْ تَكُنْ ابْتَعْتَ ظَهْرَكَ؟ قُلْتُ بَلَى يَا نَبِيَّ اللهِ قَالَ فَمَا خَلَّفَكَ؟ قُلْتُ وَاللهِ لَوْ بَيْنَ يَدَيْ أَحَدٍ مِنَ النَّاسِ غَيْرَكَ جَلَسْتُ لَخَرَجْتُ مِنْ سَخْطَتِهِ بِعُذْرٍ لَقَدْ أُوتِيتُ جَدَلًاوَقَالَ يَعْقُوبُ عَنِ ابْنِ أَخِي ابْنِ شِهَابٍ لَرَأَيْتُ أَنْ أَخْرُجَ مِنْ سَخْطَتِهِ بِعُذْرٍ وَفِي حَدِيثِ عُقَيْلٍ أَخْرُجُ مِنْ سَخْطَتِهِ بِعُذْرٍ وَفِيهِ لَيُوشِكَنَّ أَنَّ اللهَ يُسْخِطُكَ عَلَيَّ وَلَئِنْ حَدَّثْتُكَ حَدِيثَ صِدْقٍ تَجِدُ عَلَيَّ فِيهِ إِنِّي لَأَرْجُو فِيهِ عَفْوَ اللهِ ثُمَّ رَجَعَ إِلَى حَدِيثِ عَبْدِ الرَّزَّاقِ وَلَكِنْ قَدْ عَلِمْتُ يَا نَبِيَّ اللهِ أَنِّي إِنْ أَخْبَرْتُكَ الْيَوْمَ بِقَوْلٍ تَجِدُ عَلَيَّ فِيهِ وَهُوَ حَقٌّ فَإِنِّي أَرْجُو فِيهِ عَفْوَ اللهِ وَإِنْ حَدَّثْتُكَ الْيَوْمَ حَدِيثًا تَرْضَى عَنِّي فِيهِ وَهُوَ كَذِبٌ أُوشِكُ أَنْ يُطْلِعَكَ اللهُ عَلَيَّ وَاللهِ يَا نَبِيَّ اللهِ مَا كُنْتُ قَطُّ أَيْسَرَ وَلَا أَخَفَّ حَاذًا مِنِّي حِينَ تَخَلَّفْتُ عَنْكَ فَقَالَ أَمَّا هَذَا فَقَدْ صَدَقَكُمُ الْحَدِيثَ قُمْ حَتَّى يَقْضِيَ اللهُ فِيكَ فَقُمْتُ فَثَارَ عَلَى أَثَرِي نَاسٌ مِنْ قَوْمِي يُؤَنِّبُونَنِي فَقَالُوا وَاللهِ مَا نَعْلَمُكَ أَذْنَبْتَ ذَنْبًا قَطُّ قَبْلَ هَذَا فَهَلَّا اعْتَذَرْتَ إِلَى النَّبِيِّ ﷺ بِعُذْرٍ يَرْضَى عَنْكَ فِيهِ فَكَانَ اسْتِغْفَارُ رَسُولِ اللهِ ﷺ سَيَأْتِي مِنْ وَرَاءِ ذَنْبِكَ؟ وَلَمْ تُقِفْ نَفْسَكَ مَوْقِفًا لَا تَدْرِي مَاذَا يُقْضَى لَكَ فِيهِ؟ فَلَمْ يَزَالُوا يُؤَنِّبُونَنِي حَتَّى هَمَمْتُ أَنْ أَرْجِعَ فَأُكَذِّبَ نَفْسِي فَقُلْتُ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ غَيْرِي؟ قَالُوا نَعَمْ هِلَالُ بْنُ أُمَيَّةَ وَمَرَارَةُ يَعْنِي ابْنَ رَبِيعَةَ فَذَكَرُوا رَجُلَيْنِ صَالِحَيْنِ قَدْ شَهِدَابَدْرًا لِي فِيهِمَا يَعْنِي أُسْوَةً فَقُلْتُ وَاللهِ لَا أَرْجِعُ إِلَيْهِ فِي هَذَا أَبَدًا وَلَا أُكَذِّبُ نَفْسِي وَنَهَى النَّبِيُّ ﷺ النَّاسَ عَنْ كَلَامِنَا أَيُّهَا الثَّلَاثَةُ قَالَ فَجَعَلْتُ أَخْرُجُ إِلَى السُّوقِ فَلَا يُكَلِّمُنِي أَحَدٌ وَتَنَكَّرَ لَنَا النَّاسُ حَتَّى مَا هُمْ بِالَّذِينَ نَعْرِفُ وَتَنَكَّرَتْ لَنَا الْحِيطَانُ الَّتِي نَعْرِفُ حَتَّى مَا هِيَ الْحِيطَانُ الَّتِي نَعْرِفُ وَتَنَكَّرَتْ لَنَا الْأَرْضُ حَتَّى مَا هِيَ بالْأَرْضِ الَّتِي نَعْرِفُ وَكُنْتُ أَقْوَى أَصْحَابِي فَكُنْتُ أَخْرُجُ فَأَطُوفُ بِالْأَسْوَاقِ وَآتِي الْمَسْجِدَ فَأَدْخُلُ وَآتِي النَّبِيَّ ﷺ فَأُسَلِّمُ عَلَيْهِ فَأَقُولُ هَلْ حَرَّكَ شَفَتَيْهِ بِالسَّلَامِ فَإِذَا قُمْتُ أُصَلِّي إِلَى سَارِيَةٍ فَأَقْبَلْتُ قِبَلَ صَلَاتِي نَظَرَ إِلَيَّ بِمُؤَخَّرِ عَيْنَيْهِ وَإِذَا نَظَرْتُ إِلَيْهِ أَعْرَضَ عَنِّي وَاسْتَكَانَ صَاحِبَايَ فَجَعَلَا يَبْكِيَانِ اللَّيْلَ وَالنَّهَارَ لَا يُطْلِعَانِ رُءُوسَهُمَا فَبَيْنَا أَنَا أَطُوفُ السُّوقَ إِذَا رَجُلٌ نَصْرَانِيٌّ جَاءَ بِطَعَامٍ يَبِيعُهُ يَقُولُ مَنْ يَدُلُّ عَلَى كَعْبِ بْنِ مَالِكٍ فَطَفِقَ النَّاسُ يُشِيرُونَ لَهُ إِلَيَّ فَأَتَانِي وَأَتَانِي بِصَحِيفَةٍ مِنْ مَلِكِ غَسَّانَ فَإِذَا فِيهَا أَمَّا بَعْدُ فَإِنَّهُ بَلَغَنِي أَنَّ صَاحِبَكَ قَدْ جَفَاكَ وَأَقْصَاكَ وَلَسْتَ بِدَارِمَضْيَعَةٍ وَلَا هَوَانٍ فَالْحَقْ بِنَا نُوَاسِكَ فَقُلْتُ هَذَا أَيْضًا مِنَ الْبَلَاءِ وَالشَّرِّ فَسَجَرْتُ لَهَا التَّنُّورَ وَأَحْرَقْتُهَا فِيهِ فَلَمَّا مَضَتْ أَرْبَعُونَ لَيْلَةً إِذَا رَسُولٌ مِنَ النَّبِيِّ ﷺ قَدْ أَتَانِي فَقَالَ اعْتَزِلْ امْرَأَتَكَ فَقُلْتُ أُطَلِّقُهَا؟ قَالَ لَا وَلَكِنْ لَا تَقْرَبَنَّهَا فَجَاءَتْ امْرَأَةُ هِلَالٍ فَقَالَتْ يَا رَسُولَ اللهِ إِنَّ هِلَالَ بْنَ أُمَيَّةَ شَيْخٌ ضَعِيفٌ فَهَلْ تَأْذَنُ لِي أَنْ أَخْدُمَهُ؟ قَالَ نَعَمْ وَلَكِنْ لَا يَقْرَبَنَّكِ قَالَتْ يَا نَبِيَّ اللهِ مَا بِهِ حَرَكَةٌ لِشَيْءٍ مَا زَالَ مُكِبًّا يَبْكِي اللَّيْلَ وَالنَّهَارَ مُنْذُ كَانَ مِنْ أَمْرِهِ مَا كَانَ قَالَ كَعْبٌ فَلَمَّا طَالَ عَلَيَّ الْبَلَاءُ اقْتَحَمْتُ عَلَى أَبِي قَتَادَةَ حَائِطَهُ وَهُوَ ابْنُ عَمِّي فَسَلَّمْتُ عَلَيْهِ فَلَمْ يَرُدَّ عَلَيَّ فَقُلْتُ أَنْشُدُكَ اللهَ يَا أَبَا قَتَادَةَ أَتَعْلَمُ أَنِّي أُحِبُّ اللهَ وَرَسُولَهُ؟ فَسَكَتَ ثُمَّ قُلْتُ أَنْشُدُكَ اللهَ يَا أَبَا قَتَادَةَ أَتَعْلَمُ أَنِّي أُحِبُّ اللهَ وَرَسُولَهُ؟ قَالَ اللهُ وَرَسُولُهُ أَعْلَمُ قَالَ فَلَمْ أَمْلِكْ نَفْسِي أَنْ بَكَيْتُ ثُمَّ اقْتَحَمْتُ الْحَائِطَ خَارِجًا حَتَّى إِذَا مَضَتْ خَمْسُونَ لَيْلَةً مِنْ حِينِ نَهَى النَّبِيُّ ﷺ النَّاسَ عَنْ كَلَامِنَا صَلَّيْتُ عَلَى ظَهْرِ بَيْتٍ لَنَا صَلَاةَ الْفَجْرِ ثُمَّ جَلَسْتُ وَأَنَا فِي الْمَنْزِلَةِ الَّتِي قَالَ اللهُ ﷻ قَدْ ضَاقَتْ عَلَيْنَا الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْنَا أَنْفُسُنَا إِذْ سَمِعْتُ نِدَاءً مِنْ ذُرْوَةِ سَلْعٍ أَنْ أَبْشِرْ يَا كَعْبُ بْنَ مَالِكٍ فَخَرَرْتُ سَاجِدًا وَعَرَفْتُ أَنَّ اللهَ قَدْجَاءَنَا بِالْفَرَجِ ثُمَّ جَاءَ رَجُلٌ يَرْكُضُ عَلَى فَرَسٍ يُبَشِّرُنِي فَكَانَ الصَّوْتُ أَسْرَعَ مِنْ فَرَسِهِ فَأَعْطَيْتُهُ ثَوْبَيَّ بِشَارَةً وَلَبِسْتُ ثَوْبَيْنِ آخَرَيْنِ وَكَانَتْ تَوْبَتُنَا نَزَلَتْ عَلَى النَّبِيِّ ﷺ ثُلُثَ اللَّيْلِ فَقَالَتْ أُمُّ سَلَمَةَ عَشِيَّتَئِذٍ يَا نَبِيَّ اللهِ أَلَا نُبَشِّرُ كَعْبَ بْنَ مَالِكٍ؟ قَالَ إِذًا يَحْطِمَنَّكُمُ النَّاسُ وَيَمْنَعُونَكُمُ النَّوْمَ سَائِرَ اللَّيْلَةِ وَكَانَتْ أُمُّ سَلَمَةَ مُحْسِنَةً مُحْتَسِبَةً فِي شَأْنِي تَحْزَنُ بِأَمْرِي فَانْطَلَقْتُ إِلَى النَّبِيِّ ﷺ فَإِذَا هُوَ جَالِسٌ فِي الْمَسْجِدِ وَحَوْلَهُ الْمُسْلِمُونَ وَهُوَ يَسْتَنِيرُ كَاسْتِنَارَةِ الْقَمَرِ وَكَانَ إِذَا سُرَّ بِالْأَمْرِ اسْتَنَارَ فَجِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ فَقَالَ أَبْشِرْ يَا كَعْبُ بْنَ مَالِكٍ بِخَيْرِ يَوْمٍ أَتَى عَلَيْكَ مُنْذُ يَوْمِ وَلَدَتْكَ أُمُّكَ قُلْتُ يَا نَبِيَّ اللهِ أَمِنْ عِنْدِ اللهِ أَوْ مِنْ عِنْدِكَ؟ قَالَ بَلْ مِنْ عِنْدِ اللهِ ﷻ ثُمَّ تَلَا عَلَيْهِمْ {لَقَدْ تَابَ اللهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ} [التوبة 117] حَتَّى بَلَغَ {إِنَّ اللهَ هُوَ التَّوَّابُ الرَّحِيمُ} [التوبة 118] قَالَ وَفِينَا نَزَلَتْ أَيْضًا {اتَّقُوا اللهَ وَكُونُوا مَعَ الصَّادِقِينَ} [التوبة 119] فَقُلْتُ يَا نَبِيَّ اللهِ إِنَّ مِنْ تَوْبَتِي أَنْ لَا أُحَدِّثَ إِلَّا صِدْقًا وَأَنْ أَنْخَلِعَ مِنْ مَالِي كُلِّهِ صَدَقَةً إِلَى اللهِ ﷻ وَإِلَى رَسُولِهِ فَقَالَ أَمْسِكْ عَلَيْكَبَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ قُلْتُ فَإِنِّي أُمْسِكُ سَهْمِي الَّذِي بِخَيْبَرَ قَالَ فَمَا أَنْعَمَ اللهُ ﷻ عَلَيَّ نِعْمَةً بَعْدَ الْإِسْلَامِ أَعْظَمَ فِي نَفْسِي مِنْ صِدْقِي رَسُولَ اللهِ ﷺ حِينَ صَدَقْتُهُ أَنَا وَصَاحِبَايَ أَنْ لَا نَكُونَ كَذَبْنَا فَهَلَكْنَا كَمَا هَلَكُوا إِنِّي لَأَرْجُو أَنْ لَا يَكُونَ اللهُ ﷻ أَبْلَى أَحَدًا فِي الصِّدْقِ مِثْلَ الَّذِي أَبْلَانِي مَا تَعَمَّدْتُ لِكَذْبَةٍ بَعْدُ وَإِنِّي لَأَرْجُو أَنْ يَحْفَظَنِي اللهُ فِيمَا بَقِيَ  

ahmad:25623 – ʿAbd al-Razzāq > Maʿmar > al-Zuhrī > Saʿīd b. al-Musayyib And ʿUrwh b. al-Zubayr Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd

'A'isha said: Whenever Messenger of Allah ﷺ intended to set out on a journey he cast lots amongst his wives and he took one with him in whose favour the lot was cast. It so happened that he cast lots amongst us while setting out on a battle and it was cast in my favour, so I set out along with Messenger of Allah ﷺ. This relates to the period when the revelation concerning the commands of veil had been made. I was carried in a haudaj and I was brought down where we had to stay. In short, when we set out for return journey from the expedition and our caravan was near Medina, Messenger of Allah ﷺ commanded one night to march forward. I also got up when the command for the march was given and moved on until I went out of the encampments of the army and after relieving myself I came to my place. I touched my chest and found that my necklace which had been made of the stones of zafar had been broken. I retraced my steps and tried to search my necklace and this detained me there. The group of people who saddled my ride and placed my haudaj carrying me upon the camels marched on. They were under the impression that I was in it. The women in those days were light of weight and they did not wear much flesh, as they ate less food; so they did not perceive the weight of my haudaj as they placed it upon the camel as I was a young girl at that time. So they drove the camel and Eet out and I found my necklace after the army had marched. I came to my place and there was none to call and none to respond (the call). I waited at my place under the impression that when the people would riot find me they would come back. So I kept sitting at my place. I was overpowered by sleep and slept. Safwan b. Mu'attal Sulami Dhakwini, who had lagged behind the army because of taking rest came to my place walking in the latter part of the night and he saw the body of a person who was asleep. He came to me and recognised me as he had seen rue before it was enjoined to observe purda. I got ap by his voice as he recited Inna lillahi wa inna ilaihi raji'un [we are for Allah and to Him we have to return. ] and I covered my head with my headdress. By Allah, he did not speak to me a word and I did not hear a word from him except Inna lillahi. He made his camel kneel down and I amounted the camel as he pressed tLe camel's foreleg and he moved on leaning the camel by the nose string on which I was riding until we came to the army where it had encamped for rest because of extreme heat. Woe be upon those who harboured doubts about me and the most notorious among them was 'Abdullah b. Ubayy, the great hypocrite. We came to Medina and I fell sick for a month. The people had been deliberating over the statements of those who had brought these calumnies against me. I was absolutely unaware of anything concerning that. This, however, caused doubt in my mind that I did not see Messenger of Allah (may peace be upon him.) treating me with such kindness with which he treated me as I fell ill before this. The Prophet ﷺ would coome and greet me with Assalam-o-'Alaikum and only ask me how I was. This caused doubt in my mind, but I was unaware of the evil. I wept outside despite my failing health and there went along with me Umm Mistah and she said the daughter of Abu Rhm b. Muttalib b. 'Abd Manaf and his mother was the daughter of Sakhr b. 'Amir, the sister of the mother of Abu Bakr Sidiq and his son was Mistah b. Uthatha b. 'Abbad b. Muttalib. I and the daughter of Abu Rahm set towards the direction of my house. Something got into the head dress of Umm Mistah and she said: Woe be upon Mistah. And I said. Woe be upon what you say. Do you curse people who had participated in Badr? She said: Innocent woman, have you not heard what he said? I said: What did he say? She conveyed to me the statement of those who had brought false allegations against me. So my illness was aggravated. I went to my house and Messenger of Allah ﷺ came to me and he greeted me and then said: How is that woman? I said: Do you permit me to go to the (house) of my parents? She (further) said: I had at that time made up my mind to confirm this news from them. Messenger of Allah ﷺ permitted me. So I came to (the house of) my parents and said to my mother: Mother, do you know what the people are talking about? She said: My daughter, you should not worry. By Allah, if there is a handsome woman who is loved by her husband and he has co-wives also they talk many a thing about her. I said: Hallowed be Allah, what are the people talking about? I wept during the whole night until it was morning and I did not have a wink of sleep and I wept even in the morning. As the revelation was delayed (in regard to this matter), so Messenger of Allah ﷺ called 'Ali ibn Abi 'Talib and Usama b. Zaid in order to seek their advice in regard to the separation of his wife. Usama b. Zaid told Messenger of Allah (may peace be apen him) about the innocence of his wives and what he knew about his love for them. He said: Messenger of Allah, they are your wives and we know nothing else about them but goodness. And as for 'Ali b. Abu Talib, he said: Allah has not put any unnecessary burden upon you (in regard to your wives). There are a number of women besides her and if you ask that maidservant (Barira) she will tell you the truth. So, Messenger of Allah ﷺ called Bailra and said: Barira, did you see anything in 'A'isha which can cause doubt about her? Barira said: By Him Who sent thee with the truth, I have seen nothing objectionable in her but only this much that she is a young girl and she goes to sleep while kneading the flour and the lamb eats that. Thereupon Messenger of Allah ﷺ mounted the pulpit and sought vindication against 'Abdullah b. Ubayy b. Salul, and he further said: Who would exonerate me from imputations of that person who has troubled (me) in regard to my family? By Allah, I find nothing in my wife but goodness and the person whom the people have mentioned in this connection is, according to my knowledge, a thoroughly pious person, and he did never get into my house but along with me. Sa'd b. Mu'adh stood up and said: Messenger of Allah, I defend your honour against him. If he belong to the tribe of Aus we would strike his neck and if he belongs to the tribe of our brother Khazraj and you order us we would comply with your order. Then Sa'd b. 'Ubada stood up. He was chief of the Khazraj tribe. He was otherwise a pioas man but he had some what tribal partisanship in him and he said to Sa'd b. Mu'adh: By the everlasting existence of Allah. you are not stating the fact, you will not be able to kill him and you will not have the power to do so. Thereupon, Usaid b. Hudair stood up, and he was the first cousin of Sa'd b. Mu'adh and said to Sa'd b. 'Ubada: By the everlasting existence of Allah, you are not stating the fact. We would kill him. You are a hypocrite and so you argue in defence of the hypocrites, and thus both the tribes Aus and Khazraj were flared up, until they were about to fall upon one another and Messenger of Allah ﷺ kept standing upon the pulpit and Messenger of Allah ﷺ tried to subside their anger until they became silent and thus there was silence. 'A'isha further reported: I spent the whole day in weeping and even the night and could not have a wink of sleep even next night. My parents thought that this constant weeping of mine would break my heart. I wept and they sat beside me. In the meanwhile a woman of the Ansar came to see me. I permitted her to see me and she also began to weep. And we were in this very state that Messenger of Allah ﷺ came and he greeted me and then sat down. He had never sat with me since a month when this rumour was afloat, and there was no revelation (to clarity) my case. Messenger of Allah ﷺ recited Tashahhud (there is no god but Allah and Muhammad is His Apostle) and then said: Coming to the point, 'A'isha, this is what has reached me about you and if you are innocent, Allah would Himself vindicate your honour, and if accidentally there has been a lapse on your part seek forgiveness of Allah; He will pardon thee for when a servant makes a confession of his fault and turns (to Him) penitently, Allah also turns to him (mercifully) accepting his repentance. When Messenger of Allah ﷺ talked, my tears dried up and not even a single drop of tear was perceived by me (rolling out of my eyes). I said to my father: You give a reply to Messenger of Allah ﷺ on my behalf. He said: By Allah, I do not know what I should say to Messenger of Allah ﷺ. I then said to my mother: Give a reply to Messenger of Allah ﷺ on my behalf, but she said: By Allah, I do not know what I should say to Messenger of Allah ﷺ. I was a small girl at that time and I had not read much of the Qur'an (but I said): By Allah, I perceive that you have heard about this and it has settled down in your mind and you have taken it to be true, so if I say to you that I am quite innocent, and Allah knows that I am innocent, you would never believe me to be true, and if I confess to (the alleged) lapse before you, whereas Allah knows that I am completely innocent (and I have not committed this sin at all), in that case You will take me to be true and, by Allah, I, therefore, find no other alternative for me and for you except that what the father of Yousuf said:, (My course is) comely patience. And Allah it is Whose help is to be sought for in that (predicament) which ye describe" (xii 18). After this I turned my face to the other side and lay down on my bed. By Allah, I was fully aware of this fact that I was innocent but I did not expect that Allah would descend Wahy Matlu (Qur'anic Wahy) in my case as I did not think myself so much important that Allah, the Exalted and Glorious, would speak in this matter in words to be recited. I only hoped that Allah would in vision give an indication of my innocence to Messenger of Allah ﷺ during his sleep. And, by Allah, Messenger of Allah ﷺ had not moved an inch from where he had been sitting and none from the members of my family had gone that Allah, the Exalted and Glorious, descended revelation upon Messenger of Allah ﷺ there and then and he felt the burden which he used to feel at the time of receiving revelation. He began to perspire because of the burden of words of Allah as they descended upon him even during the winter season and there fell the drops of his sweat like silvery beads. When this state of receiving revelation was over, the Messenger of Allah ﷺ smiled and the first words which he spoke to me were that he said: 'A'isha, there is glad tidings for you. Verily, Allah has vindicated your honour, and my mother who had been standing by me said: Get up (and thank him, i. e. the Holy Prophet). I said: By Allah, I shall not thank him and laud him but Allah Who has descended revelation vindicating my honour. She ('A'isha) said: Allah, the Exalted and Glorious, revealed:" 'Verily, those who spread the slander are a gang among you" (and) ten (subsequent) verses in regard to my innocence. She further said: Abu Bakr used to give to Mistah (some stipend) as a token of kinship with him and for his poverty and he (Abu Bakr) said: By Allah, now I would not spend anything for him. 'A'isha said: It was upon this that Allah the Exalted and Glorious revealed this verse:" And let not those who possess dignity and ease among you swear to give to the near of the kin" up to" Yearn ye not that Allah may forgive you?" Hibban b. Musa' said that 'Abdullah b. Mubarak used to say: It is a verse contained in the Book which most (eminently) brightens the hope. Abu Bakr said: By Allah, I wish that Allah should pardon me. I shall never stop this stipend. So he continued to give him the stipend which he had withdrawn. 'A'isha said that Messenger of Allah ﷺ asked Zainab, daughter of Jahsh, the wife of Allah's Apostle ﷺ, about me what she knew or what she had seen in me, and she said: Messenger of Allah, I shall not say anything without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing in her but goodness. (And she stated this in spite of the fact) that she was the only lady who amongst the wives of Allah's Apostle ﷺ used to vie with me but Allah saved her in bringing false allegation against me because of her God-consciousness. Her sister Hamna bint Jahsh, however, opposed her and she was undone along with others. (Using translation from Muslim 2770a)  

أحمد:٢٥٦٢٣ – حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ حَدَّثَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ قَالَ أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيِّبِ وَعُرْوَةُ بْنُ الزُّبَيْرِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ

حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ ﷻ وَكُلُّهُمْ حَدَّثَنِي بِطَائِفَةٍ مِنْ حَدِيثِهَا وَبَعْضُهُمْ كَانَ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَثْبَتَ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ وَاحِدٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا ذَكَرُوا أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللهِ ﷺ مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَافَخَرَجَ فِيهَا سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللهِ ﷺ وَذَلِكَ بَعْدَمَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأَنْزِلُ فِيهِ مَسِيرَنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ ﷺ مِنْ غَزْوِهِ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ فَلَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ مِنْ جَزْعِ أَظْفَارٍ قَدْ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَاحْتَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَرْحَلُونَ بِي فَحَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسَبُونَ أَنِّي فِيهِ قَالَتْ وَكَانَتِ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يُهَبِّلْهُنَّ وَلَمْ يَغْشَهُنَّ اللَّحْمُ إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ ثِقَلَ الْهَوْدَجِ حِينَ رَحَلُوهُ وَرَفَعُوهُ وَكُنْتُ جَارِيَةًحَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا فَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا دَاعٍ وَلَا مُجِيبٌ فَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّ الْقَوْمَ سَيَفْقِدُونِي فَيَرْجِعُوا إِلَيَّ فَبَيْنَمَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ قَدْ عَرَّسَ وَرَاءَ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي فَعَرَفَنِي حِينَ رَآنِي وَقَدْ كَانَ يَرَانِي قَبْلَ أَنْ يُضْرَبَ عَلَيَّ الْحِجَابُ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي فَوَاللهِ مَا كَلَّمَنِي كَلِمَةً وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ فِي شَأْنِي وَكَانَ الَّذِي تَوَلَّى كِبْرَهُ عَبْدُ اللهِ بْنُ أُبَيِّ ابْنِ سَلُولَ فَقَدِمْتُ الْمَدِينَةَ فَاشْتَكَيْتُ حِينَ قَدِمْنَا شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَهْلِ الْإِفْكِ وَلَمْ أَشْعُرْبِشَيْءٍ مِنْ ذَلِكَ وَهُوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللهِ ﷺ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ رَسُولُ اللهِ ﷺ فَيُسَلِّمُ ثُمَّ يَقُولُ كَيْفَ تِيكُمْ؟ فَذَاكَ يَرِيبُنِي وَلَا أَشْعُرُ بِالشَّرِّ حَتَّى خَرَجْتُ بَعْدَمَا نَقِهْتُ وَخَرَجَتْ مَعِي أُمُّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ وَهُوَ مُتَبَرَّزُنَا وَلَا نَخْرُجُ إِلَّا لَيْلًا إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ تُتَّخَذَ الْكُنُفُ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي التَّنَزُّهِ وَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا وَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ وَهِيَ بِنْتُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ وَأَقْبَلْتُ أَنَا وَبِنْتُ أَبِي رُهْمٍ قِبَلَ بَيْتِي حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ تَسُبِّينَ رَجُلًا قَدْ شَهِدَ بَدْرًا قَالَتْ أَيْ هَنْتَاهُ أَوَلَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَاذَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي فَدَخَلَ عَلَيَّ رَسُولُ اللهِ ﷺ ثُمَّ قَالَ كَيْفَ تِيكُمْ؟ قُلْتُ أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَيَّ؟ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَتَيَقَّنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي رَسُولُ اللهِ ﷺ فَجِئْتُ أَبَوَيَّ فَقُلْتُ لِأُمِّي يَا أُمَّتَاهْ مَا يَتَحَدَّثُ النَّاسُ؟ فَقَالَتْأَيْ بُنَيَّةُ هَوِّنِي عَلَيْكِ فَوَاللهِ لَقَلَّمَا كَانَتْ امْرَأَةٌ قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا كَثَّرْنَ عَلَيْهَا قَالَتْ قُلْتُ سُبْحَانَ اللهِ أَوَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا؟ قَالَتْ فَبَكَيْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ ثُمَّ أَصْبَحْتُ أَبْكِي وَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ بْنُ زَيْدٍ فَأَشَارَ عَلَى رَسُولِ اللهِ ﷺ بِالَّذِي يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِي يَعْلَمُ فِي نَفْسِهِ لَهُمْ مِنَ الْوُدِّ فَقَالَ يَا رَسُولَ اللهِ هُمْ أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ لَمْ يُضَيِّقِ اللهُ ﷻ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللهِ ﷺ بَرِيرَةَ قَالَ أَيْ بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ مِنْ عَائِشَةَ؟ قَالَتْ لَهُ بَرِيرَةُ وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ عَلَيْهَا أَمْرًا قَطُّ أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللهِ ﷺ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ فَقَالَتْ قَالَ رَسُولُ اللهِ ﷺ وَهُوَ عَلَى الْمِنْبَرِ يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي فَوَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوارَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي فَقَامَ سَعْدُ بْنُ مُعَاذٍ الْأَنْصَارِيُّ فَقَالَ أَعْذِرُكَ مِنْهُ يَا رَسُولَ اللهِ؟ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ قَالَتْ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ وَكَانَ رَجُلًا صَالِحًا وَلَكِنْ اجْتَهَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَنَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللهِ ﷺ قَائِمٌ عَلَى الْمِنْبَرِ فَلَمْ يَزَلْ رَسُولُ اللهِ ﷺ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ قَالَتْ وَبَكَيْتُ يَوْمِي ذَاكَ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ ثُمَّ بَكَيْتُ لَيْلَتِي الْمُقْبِلَةَ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ وَأَبَوَايَ يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي قَالَتْ فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي اسْتَأْذَنَتْ عَلَيَّ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَمَا نَحْنُ عَلَى ذَلِكَ دَخَلَ عَلَيْنَا رَسُولُ اللهِ ﷺ فَسَلَّمَ ثُمَّ جَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ لِي مَا قِيلَ وَقَدْ لَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِفِي شَأْنِي شَيْءٌ قَالَتْ فَتَشَهَّدَ رَسُولُ اللهِ ﷺ حِينَ جَلَسَ ثُمَّ قَالَ أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ ﷻ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ ثُمَّ تُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبٍ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ قَالَتْ فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ عَنِّي رَسُولَ اللهِ ﷺ فِيمَا قَالَ فَقَالَ مَا أَدْرِي وَاللهِ مَا أَقُولُ لِرَسُولِ اللهِ ﷺ؟ فَقُلْتُ لِأُمِّي أَجِيبِي عَنِّي رَسُولَ اللهِ ﷺ فَقَالَتْ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ ﷺ؟ قَالَتْ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ إِنِّي وَاللهِ قَدْ عَرَفْتُ أَنَّكُمْ قَدْ سَمِعْتُمْ بِهَذَا حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ وَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللهُ ﷻ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونِي بِذَلِكَ وَلَئِنْ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللهُ ﷻ يَعْلَمُ أَنِّي بَرِيئَةٌ تُصَدِّقُونِي وَإِنِّي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا كَمَا قَالَ أَبُو يُوسُفَ {فَصَبْرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} [يوسف 18] قَالَتْ ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي قَالَتْ وَأَنَا وَاللهِ حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ وَأَنَّ اللهَ ﷻ مُبَرِّئِي بِبَرَاءَتِي وَلَكِنْوَاللهِ مَا كُنْتُ أَظُنُّ أَنْ يَنْزِلَ فِي شَأْنِي وَحْيٌ يُتْلَى وَلَشَأْنِي كَانَ أَحْقَرَ فِي نَفْسِي مِنْ أَنْ يَتَكَلَّمَ اللهُ ﷻ فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ ﷺ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللهُ ﷻ بِهَا قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ ﷺ مَجْلِسَهُ وَلَا خَرَجَ مِنْ أَهْلِ الْبَيْتِ أَحَدٌ حَتَّى أَنْزَلَ اللهُ ﷻ عَلَى نَبِيِّهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ عِنْدَ الْوَحْيِ حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي الْيَوْمِ الشَّاتِي مِنْ ثِقَلِ الْقَوْلِ الَّذِي أُنْزِلَ عَلَيْهِ قَالَتْ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللهِ ﷺ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ أَبْشِرِي يَا عَائِشَةُ أَمَّا اللهُ ﷻ فَقَدْ بَرَّأَكِ فَقَالَتْ لِي أُمِّي قُومِي إِلَيْهِ فَقُلْتُ وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللهَ ﷻ هُوَ الَّذِي أَنْزَلَ بَرَاءَتِي فَأَنْزَلَ اللهُ ﷻ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} عَشْرَ آيَاتٍ فَأَنْزَلَ اللهُ ﷻ هَذِهِ الْآيَاتِ بَرَاءَتِي قَالَتْ فَقَالَ أَبُو بَكْرٍ وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ وَاللهِ لَا أُنْفِقُ عَلَيْهِ شَيْئًا أَبَدًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ فَأَنْزَلَ اللهُ ﷻ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} إِلَى قَوْلِهِ {أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ} [النور 22] فَقَالَ أَبُو بَكْرٍ وَاللهِ إِنِّي لَأُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَالَّتِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ لَا أَنْزِعُهَا مِنْهُ أَبَدًا قَالَتْ عَائِشَةُ وَكَانَ رَسُولُ اللهِ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ زَوْجَ النَّبِيِّ ﷺ عَنْ أَمْرِي مَا عَلِمْتِ أَوْ مَا رَأَيْتِ أَوْ مَا بَلَغَكِ؟ قَالَتْ يَا رَسُولَ اللهِ أَحْمِي سَمْعِي وَبَصَرِي وَأَنَا مَا عَلِمْتُ إِلَّا خَيْرًا قَالَتْ عَائِشَةُ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللهُ ﷻ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ بِنْتُ جَحْشٍ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ قَالَ ابْنُ شِهَابٍ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ أَمْرِ هَؤُلَاءِ الرَّهْطِ  

ahmad:23737 – Yaʿqūb from my father > Ibn Isḥāq > ʿĀṣim b. ʿUmar b. Qatādah al-Anṣārī > Maḥmūd b. Labīd > ʿAbdullāh b. ʿAbbās > Salmān al-Fārisī Ḥadīthah from Fīh
Request/Fix translation

  

أحمد:٢٣٧٣٧ – حَدَّثَنَا يَعْقُوبُ حَدَّثَنَا أَبِي عَنِ ابْنِ إِسْحَاقَ حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ الْأَنْصَارِيُّ عَنْ مَحْمُودِ بْنِ لَبِيدٍ عَنْ عَبْدِ اللهِ بْنِ عَبَّاسٍ قَالَ حَدَّثَنِي سَلْمَانُ الْفَارِسِيُّ حَدِيثَهُ مِنْ فِيهِ قَالَ

كُنْتُ رَجُلًا فَارِسِيًّا مِنْ أَهْلِ أَصْبَهَانَ مِنْ أَهْلِ قَرْيَةٍ مِنْهَا يُقَالُ لَهَا جَيٌّ وَكَانَ أَبِي دِهْقَانَ قَرْيَتِهِ وَكُنْتُ أَحَبَّ خَلْقِ اللهِ إِلَيْهِ فَلَمْ يَزَلْ بِهِ حُبُّهُ إِيَّايَ حَتَّى حَبَسَنِي فِي بَيْتِهِ كَمَا تُحْبَسُ الْجَارِيَةُ واَجْتهَدْتُ فِي الْمَجُوسِيَّةِ حَتَّى كُنْتُ قَطَنَ النَّارِ الَّذِي يُوقِدُهَا لَا يَتْرُكُهَا تَخْبُو سَاعَةً قَالَ وَكَانَتْ لِأَبِي ضَيْعَةٌ عَظِيمَةٌ قَالَ فَشُغِلَ فِي بُنْيَانٍ لَهُ يَوْمًا فَقَالَ لِي يَا بُنَيَّ إِنِّي قَدْ شُغِلْتُ فِي بُنْيَانٍ هَذَا الْيَوْمَ عَنْ ضَيْعَتِي فَاذْهَبْ فَاطَّلِعْهَا وَأَمَرَنِي فِيهَا بِبَعْضِ مَا يُرِيدُ فَخَرَجْتُ أُرِيدُ ضَيْعَتَهُ فَمَرَرْتُ بِكَنِيسَةٍ مِنْ كَنَائِسِ النَّصَارَى فَسَمِعْتُ أَصْوَاتَهُمْ فِيهَا وَهُمْ يُصَلُّونَ وَكُنْتُ لَا أَدْرِي مَا أَمْرُ النَّاسِ لِحَبْسِ أَبِي إِيَّايَ فِي بَيْتِهِ فَلَمَّا مَرَرْتُ بِهِمْ وَسَمِعْتُ أَصْوَاتَهُمْ دَخَلْتُ عَلَيْهِمْ أَنْظُرُ مَا يَصْنَعُونَ قَالَ فَلَمَّا رَأَيْتُهُمْ أَعْجَبَنِي صَلَاتُهُمْ وَرَغِبْتُ فِي أَمْرِهِمْ وَقُلْتُ هَذَا وَاللهِ خَيْرٌ مِنَ الدِّينِ الَّذِي نَحْنُ عَلَيْهِ فَوَاللهِ مَا تَرَكْتُهُمْ حَتَّى غَرَبَتِ الشَّمْسُ وَتَرَكْتُ ضَيْعَةَ أَبِي وَلَمْ آتِهَا فَقُلْتُ لَهُمْ أَيْنَ أَصْلُ هَذَا الدِّينِ؟قَالُوا بِالشَّامِ قَالَ ثُمَّ رَجَعْتُ إِلَى أَبِي وَقَدْ بَعَثَ فِي طَلَبِي وَشَغَلْتُهُ عَنْ عَمَلِهِ كُلِّهِ قَالَ فَلَمَّا جِئْتُهُ قَالَ أَيْ بُنَيَّ أَيْنَ كُنْتَ؟ أَلَمْ أَكُنْ عَهِدْتُ إِلَيْكَ مَا عَهِدْتُ؟ قَالَ قُلْتُ يَا أَبَتِ مَرَرْتُ بِنَاسٍ يُصَلُّونَ فِي كَنِيسَةٍ لَهُمْ فَأَعْجَبَنِي مَا رَأَيْتُ مِنْ دِينِهِمْ فَوَاللهِ مَازِلْتُ عِنْدَهُمْ حَتَّى غَرَبَتِ الشَّمْسُ قَالَ أَيْ بُنَيَّ لَيْسَ فِي ذَلِكَ الدِّينِ خَيْرٌ دِينُكَ وَدِينُ آبَائِكَ خَيْرٌ مِنْهُ قَالَ قُلْتُ كَلَّا وَاللهِ إِنَّهُ لَخَيْرٌ مِنْ دِينِنَا قَالَ فَخَافَنِي فَجَعَلَ فِي رِجْلَيَّ قَيْدًا ثُمَّ حَبَسَنِي فِي بَيْتِهِ قَالَ وَبَعَثَتُ إِلَى النَّصَارَى فَقُلْتُ لَهُمْ إِذَا قَدِمَ عَلَيْكُمْ رَكْبٌ مِنَ الشَّامِ تُجَّارٌ مِنَ النَّصَارَى فَأَخْبِرُونِي بِهِمْ قَالَ فَقَدِمَ عَلَيْهِمْ رَكْبٌ مِنَ الشَّامِ تُجَّارٌ مِنَ النَّصَارَى قَالَ فَأَخْبَرُونِي بِهِمْ قَالَ فَقُلْتُ لَهُمْ إِذَا قَضَوْا حَوَائِجَهُمْ وَأَرَادُوا الرَّجْعَةَ إِلَى بِلَادِهِمْ فَآذِنُونِي بِهِمْ قَالَ فَلَمَّا أَرَادُوا الرَّجْعَةَ إِلَى بِلَادِهِمْ أَخْبَرُونِي بِهِمْ فَأَلْقَيْتُ الْحَدِيدَ مِنْ رِجْلَيَّ ثُمَّ خَرَجْتُ مَعَهُمْ حَتَّى قَدِمْتُ الشَّامَ فَلَمَّا قَدِمْتُهَا قُلْتُ مَنْ أَفْضَلُ أَهْلِ هَذَا الدِّينِ؟ قَالُوا الْأَسْقُفُّ فِي الْكَنِيسَةِ قَالَ فَجِئْتُهُ فَقُلْتُ إِنِّي قَدْ رَغِبْتُ فِي هَذَا الدِّينِ وَأَحْبَبْتُ أَنْ أَكُونَ مَعَكَ أَخْدُمُكَ فِي كَنِيسَتِكَ وَأَتَعَلَّمُ مِنْكَ وَأُصَلِّي مَعَكَ قَالَ فَادْخُلْ فَدَخَلْتُ مَعَهُ قَالَ فَكَانَ رَجُلَ سَوْءٍ يَأْمُرُهُمْ بِالصَّدَقَةِ وَيُرَغِّبُهُمْ فِيهَا فَإِذَا جَمَعُوا إِلَيْهِ مِنْهَا أَشْيَاءَ اكْتَنَزَهُ لِنَفْسِهِ وَلَمْ يُعْطِهِ الْمَسَاكِينَ حَتَّى جَمَعَ سَبْعَقِلَالٍ مِنْ ذَهَبٍ وَوَرِقٍ قَالَ وَأَبْغَضْتُهُ بُغْضًا شَدِيدًا لِمَا رَأَيْتُهُ يَصْنَعُ ثُمَّ مَاتَ فَاجْتَمَعَتْ إِلَيْهِ النَّصَارَى لِيَدْفِنُوهُ فَقُلْتُ لَهُمْ إِنَّ هَذَا كَانَ رَجُلَ سَوْءٍ يَأْمُرُكُمْ بِالصَّدَقَةِ وَيُرَغِّبُكُمْ فِيهَا فَإِذَا جِئْتُمُوهُ بِهَا اكْتَنَزَهَا لِنَفْسِهِ وَلَمْ يُعْطِ الْمَسَاكِينَ مِنْهَا شَيْئًا قَالُوا وَمَا عِلْمُكَ بِذَلِكَ؟ قَالَ قُلْتُ أَنَا أَدُلُّكُمْ عَلَى كَنْزِهِ قَالُوا فَدُلَّنَا عَلَيْهِ قَالَ فَأَرَيْتُهُمْ مَوْضِعَهُ قَالَ فَاسْتَخْرَجُوا مِنْهُ سَبْعَ قِلَالٍ مَمْلُوءَةٍ ذَهَبًا وَوَرِقًا قَالَ فَلَمَّا رَأَوْهَا قَالُوا وَاللهِ لَا نَدْفِنُهُ أَبَدًا فَصَلَبُوهُ ثُمَّ رَجَمُوهُ بِالْحِجَارَةِ ثُمَّ جَاءُوا بِرَجُلٍ آخَرَ فَجَعَلُوهُ بِمَكَانِهِ قَالَ يَقُولُ سَلْمَانُ فَمَا رَأَيْتُ رَجُلًا لَا يُصَلِّي الْخَمْسَ أَرَى أَنَّهُ أَفْضَلُ مِنْهُ أَزْهَدُ فِي الدُّنْيَا وَلَا أَرْغَبُ فِي الْآخِرَةِ وَلَا أَدْأَبُ لَيْلًا وَنَهَارًا مِنْهُ قَالَ فَأَحْبَبْتُهُ حُبًّا لَمْ أُحِبَّهُ مَنْ قَبْلَهُ فَأَقَمْتُ مَعَهُ زَمَانًا ثُمَّ حَضَرَتْهُ الْوَفَاةُ فَقُلْتُ لَهُ يَا فُلَانُ إِنِّي كُنْتُ مَعَكَ وَأَحْبَبْتُكَ حُبًّا لَمْ أُحِبَّهُ مَنْ قَبْلَكَ وَقَدْ حَضَرَكَ مَا تَرَى مِنْ أَمْرِ اللهِ فَإِلَى مَنْ تُوصِي بِي وَمَا تَأْمُرُنِي؟ قَالَ أَيْ بُنَيَّ وَاللهِ مَا أَعْلَمُ أَحَدًا الْيَوْمَ عَلَى مَا كُنْتُ عَلَيْهِ لَقَدْ هَلَكَ النَّاسُ وَبَدَّلُوا وَتَرَكُوا أَكْثَرَ مَا كَانُوا عَلَيْهِ إِلَّا رَجُلًا بِالْمَوْصِلِ وَهُوَ فُلَانٌ فَهُوَ عَلَى مَا كُنْتُ عَلَيْهِ فَالْحَقْ بِهِ قَالَ فَلَمَّا مَاتَ وَغَيَّبَ لَحِقْتُ بِصَاحِبِ الْمَوْصِلِ فَقُلْتُ لَهُ يَا فُلَانُ إِنَّ فُلَانًا أَوْصَانِي عِنْدَ مَوْتِهِ أَنْ أَلْحَقَ بِكَ وَأَخْبَرَنِي أَنَّكَ عَلَى أَمْرِهِ قَالَ فَقَالَ لِي أَقِمْ عِنْدِي فَأَقَمْتُعِنْدَهُ فَوَجَدْتُهُ خَيْرَ رَجُلٍ عَلَى أَمْرِ صَاحِبِهِ فَلَمْ يَلْبَثْ أَنْ مَاتَ فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قُلْتُ لَهُ يَا فُلَانُ إِنَّ فُلَانًا أَوْصَى بِي إِلَيْكَ وَأَمَرَنِي بِاللُّحُوقِ بِكَ وَقَدْ حَضَرَكَ مِنَ اللهِ ﷻ مَا تَرَى فَإِلَى مَنْ تُوصِي بِي وَمَا تَأْمُرُنِي؟ قَالَ أَيْ بُنَيَّ وَاللهِ مَا أَعْلَمُ رَجُلًا عَلَى مِثْلِ مَا كُنَّا عَلَيْهِ إِلَّا بِنَصِيبِينَ وَهُوَ فُلَانٌ فَالْحَقْ بِهِ قَالَ فَلَمَّا مَاتَ وَغَيَّبَ لَحِقْتُ بِصَاحِبِ نَصِيبِينَ فَجِئْتُهُ فَأَخْبَرْتُهُ خَبَرِي وَمَا أَمَرَنِي بِهِ صَاحِبِي قَالَ فَأَقِمْ عِنْدِي فَأَقَمْتُ عِنْدَهُ فَوَجَدْتُهُ عَلَى أَمْرِ صَاحِبَيْهِ فَأَقَمْتُ مَعَ خَيْرِ رَجُلٍ فَوَاللهِ مَا لَبِثَ أَنْ نَزَلَ بِهِ الْمَوْتُ فَلَمَّا حَضَرَ قُلْتُ لَهُ يَا فُلَانُ إِنَّ فُلَانًا كَانَ أَوْصَى بِي إِلَى فُلَانٍ ثُمَّ أَوْصَى بِي فُلَانٌ إِلَيْكَ فَإِلَى مَنْ تُوصِي بِي وَمَا تَأْمُرُنِي؟ قَالَ أَيْ بُنَيَّ وَاللهِ مَا نَعْلَمُ أَحَدًا بَقِيَ عَلَى أَمْرِنَا آمُرُكَ أَنْ تَأْتِيَهُ إِلَّا رَجُلًا بِعَمُّورِيَّةَ فَإِنَّهُ عَلَى مِثْلِ مَا نَحْنُ عَلَيْهِ فَإِنْ أَحْبَبْتَ فَأْتِهِ قَالَ فَإِنَّهُ عَلَى أَمْرِنَا قَالَ فَلَمَّا مَاتَ وَغَيَّبَ لَحِقْتُ بِصَاحِبِ عَمُّورِيَّةَ وَأَخْبَرْتُهُ خَبَرِي فَقَالَ أَقِمْ عِنْدِي فَأَقَمْتُ مَعَ رَجُلٍ عَلَى هَدْيِ أَصْحَابِهِ وَأَمْرِهِمْ قَالَ وَاكْتَسَبْتُ حَتَّى كَانَ لِي بَقَرَاتٌ وَغُنَيْمَةٌ قَالَثُمَّ نَزَلَ بِهِ أَمْرُ اللهِ فَلَمَّا حَضَرَ قُلْتُ لَهُ يَا فُلَانُ إِنِّي كُنْتُ مَعَ فُلَانٍ فَأَوْصَى بِي فُلَانٌ إِلَى فُلَانٍ وَأَوْصَى بِي فُلَانٌ إِلَى فُلَانٍ ثُمَّ أَوْصَى بِي فُلَانٌ إِلَيْكَ فَإِلَى مَنْ تُوصِي بِي وَمَا تَأْمُرُنِي؟ قَالَ أَيْ بُنَيَّ وَاللهِ مَا أَعْلَمُهُ أَصْبَحَ عَلَى مَا كُنَّا عَلَيْهِ أَحَدٌ مِنَ النَّاسِ آمُرُكَ أَنْ تَأْتِيَهُ وَلَكِنَّهُ قَدْ أَظَلَّكَ زَمَانُ نَبِيٍّ هُوَ مَبْعُوثٌ بِدِينِ إِبْرَاهِيمَ يَخْرُجُ بِأَرْضِ الْعَرَبِ مُهَاجِرًا إِلَى أَرْضٍ بَيْنَ حَرَّتَيْنِ بَيْنَهُمَا نَخْلٌ بِهِ عَلَامَاتٌ لَا تَخْفَى يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ فَإِنْ اسْتَطَعْتَ أَنْ تَلْحَقَ بِتِلْكَ الْبِلَادِ فَافْعَلْ قَالَ ثُمَّ مَاتَ وَغَيَّبَ فَمَكَثْتُ بِعَمُّورِيَّةَ مَا شَاءَ اللهُ أَنْ أَمْكُثَ ثُمَّ مَرَّ بِي نَفَرٌ مِنْ كَلْبٍ تُجَّارًا فَقُلْتُ لَهُمْ تَحْمِلُونِي إِلَى أَرْضِ الْعَرَبِ وَأُعْطِيكُمْ بَقَرَاتِي هَذِهِ وَغُنَيْمَتِي هَذِهِ؟ قَالُوا نَعَمْ فَأَعْطَيْتُهُمُوهَا وَحَمَلُونِي حَتَّى إِذَا قَدِمُوا بِي وَادِي الْقُرَى ظَلَمُونِي فَبَاعُونِي مِنْ رَجُلٍ مِنْ يَهُودَ عَبْدًا فَكُنْتُ عِنْدَهُ وَرَأَيْتُ النَّخْلَ وَرَجَوْتُ أَنْ تَكُونَ الْبَلَدَ الَّذِي وَصَفَ لِي صَاحِبِي وَلَمْ يَحِقْ لِي فِي نَفْسِي فَبَيْنَمَا أَنَا عِنْدَهُ قَدِمَ عَلَيْهِ ابْنُ عَمٍّ لَهُ مِنَ الْمَدِينَةِ مِنْ بَنِي قُرَيْظَةَ فَابْتَاعَنِي مِنْهُ فَاحْتَمَلَنِي إِلَى الْمَدِينَةِ فَوَاللهِ مَا هُوَ إِلَّا أَنْ رَأَيْتُهَا فَعَرَفْتُهَا بِصِفَةِ صَاحِبِي فَأَقَمْتُ بِهَا وَبَعَثَ اللهُ رَسُولَهُ فَأَقَامَ بِمَكَّةَ مَا أَقَامَ لَا أَسْمَعُ لَهُ بِذِكْرٍ مَعَ مَا أَنَا فِيهِ مِنْ شُغْلِ الرِّقِّ ثُمَّ هَاجَرَ إِلَى الْمَدِينَةِ فَوَاللهِ إِنِّي لَفِي رَأْسِعَذْقٍ لِسَيِّدِي أَعْمَلُ فِيهِ بَعْضَ الْعَمَلِ وَسَيِّدِي جَالِسٌ إِذْ أَقْبَلَ ابْنُ عَمٍّ لَهُ حَتَّى وَقَفَ عَلَيْهِ فَقَالَ فُلَانُ قَاتَلَ اللهُ بَنِي قَيْلَةَ وَاللهِ إِنَّهُمُ الْآنَ لَمُجْتَمِعُونَ بِقُبَاءَ عَلَى رَجُلٍ قَدِمَ عَلَيْهِمْ مِنْ مَكَّةَ الْيَوْمَ يَزْعُمُونَ أَنَّهُ نَبِيٌّ قَالَ فَلَمَّا سَمِعْتُهَا أَخَذَتْنِي الْعُرَوَاءُ حَتَّى ظَنَنْتُ سَأَسْقُطُ عَلَى سَيِّدِي قَالَ وَنَزَلْتُ عَنِ النَّخْلَةِ فَجَعَلْتُ أَقُولُ لِابْنِ عَمِّهِ ذَلِكَ مَاذَا تَقُولُ؟ مَاذَا تَقُولُ؟ قَالَ فَغَضِبَ سَيِّدِي فَلَكَمَنِي لَكْمَةً شَدِيدَةً ثُمَّ قَالَ مَا لَكَ وَلِهَذَا أَقْبِلْ عَلَى عَمَلِكَ قَالَ قُلْتُ لَا شَيْءَ إِنَّمَا أَرَدْتُ أَنْ أَسْتَثْبِتَهُ عَمَّا قَالَ وَقَدْ كَانَ عِنْدِي شَيْءٌ قَدْ جَمَعْتُهُ فَلَمَّا أَمْسَيْتُ أَخَذْتُهُ ثُمَّ ذَهَبْتُ إِلَى رَسُولِ اللهِ ﷺ وَهُوَ بِقُبَاءَ فَدَخَلْتُ عَلَيْهِ فَقُلْتُ لَهُ إِنَّهُ قَدْ بَلَغَنِي أَنَّكَ رَجُلٌ صَالِحٌ وَمَعَكَ أَصْحَابٌ لَكَ غُرَبَاءُ ذَوُو حَاجَةٍ وَهَذَا شَيْءٌ كَانَ عِنْدِي لِلصَّدَقَةِ فَرَأَيْتُكُمْ أَحَقَّ بِهِ مِنْ غَيْرِكُمْ قَالَ فَقَرَّبْتُهُ إِلَيْهِ فَقَالَ رَسُولُ اللهِ ﷺ لِأَصْحَابِهِ كُلُوا وَأَمْسَكَ يَدَهُ فَلَمْ يَأْكُلْ قَالَ فَقُلْتُ فِي نَفْسِي هَذِهِ وَاحِدَةٌ ثُمَّ انْصَرَفْتُ عَنْهُ فَجَمَعْتُ شَيْئًا وَتَحَوَّلَ رَسُولُ اللهِ ﷺ إِلَى الْمَدِينَةِ ثُمَّ جِئْتُهُ بِهِ فَقُلْتُ إِنِّي رَأَيْتُكَ لَا تَأْكُلُ الصَّدَقَةَ وَهَذِهِ هَدِيَّةٌ أَكْرَمْتُكَ بِهَا قَالَ فَأَكَلَ رَسُولُ اللهِ ﷺ مِنْهَا وَأَمَرَ أَصْحَابَهُ فَأَكَلُوامَعَهُ قَالَ فَقُلْتُ فِي نَفْسِي هَاتَانِ اثْنَتَانِ قَالَ ثُمَّ جِئْتُ رَسُولَ اللهِ ﷺ وَهُوَ بِبَقِيعِ الْغَرْقَدِ قَالَ وَقَدْ تَبِعَ جَنَازَةً مِنْ أَصْحَابِهِ عَلَيْهِ شَمْلَتَانِ لَهُ وَهُوَ جَالِسٌ فِي أَصْحَابِهِ فَسَلَّمْتُ عَلَيْهِ ثُمَّ اسْتَدَرْتُ أَنْظُرُ إِلَى ظَهْرِهِ هَلْ أَرَى الْخَاتَمَ الَّذِي وَصَفَ لِي صَاحِبِي؟ فَلَمَّا رَآنِي رَسُولُ اللهِ ﷺ اسْتَدَبَرْتُهُ عَرَفَ أَنِّي أَسْتَثْبِتُ فِي شَيْءٍ وُصِفَ لِي قَالَ فَأَلْقَى رِدَاءَهُ عَنْ ظَهْرِهِ فَنَظَرْتُ إِلَى الْخَاتَمِ فَعَرَفْتُهُ فَانْكَبَبْتُ عَلَيْهِ أُقَبِّلُهُ وَأَبْكِي فَقَالَ لِي رَسُولُ اللهِ ﷺ تَحَوَّلْ فَتَحَوَّلْتُ فَقَصَصْتُ عَلَيْهِ حَدِيثِي كَمَا حَدَّثْتُكَ يَا ابْنَ عَبَّاسٍ قَالَ فَأَعْجَبَ رَسُولَ اللهِ ﷺ أَنْ يَسْمَعَ ذَلِكَ أَصْحَابُهُ ثُمَّ شَغَلَ سَلْمَانَ الرِّقُّ حَتَّى فَاتَهُ مَعَ رَسُولِ اللهِ ﷺ بَدْرٌ وَأُحُدٌ قَالَ ثُمَّ قَالَ لِي رَسُولُ اللهِ ﷺ كَاتِبْ يَا سَلْمَانُ فَكَاتَبْتُ صَاحِبِي عَلَى ثَلَاثِ مِائَةِ نَخْلَةٍ أُحْيِيهَا لَهُ بِالْفَقِيرِ وَبِأَرْبَعِينَ أُوقِيَّةً فَقَالَ رَسُولُ اللهِ ﷺ لِأَصْحَابِهِ أَعِينُوا أَخَاكُمْ فَأَعَانُونِي بِالنَّخْلِ الرَّجُلُ بِثَلَاثِينَ وَدِيَّةً وَالرَّجُلُ بِعِشْرِينَ وَالرَّجُلُ بِخَمْسَ عَشْرَةَ وَالرَّجُلُ بِعَشْرٍ يَعْنِي الرَّجُلُ بِقَدْرِ مَا عِنْدَهُ حَتَّى اجْتَمَعَتْ لِي ثَلَاثُ مِائَةِ وَدِيَّةٍ فَقَالَ لِي رَسُولُ اللهِ ﷺ اذْهَبْ يَا سَلْمَانُ فَفَقِّرْ لَهَا فَإِذَا فَرَغْتَ فَأْتِنِي أَكُونُ أَنَاأَضَعُهَا بِيَدَيَّ قَالَ فَفَقَّرْتُ لَهَا وَأَعَانَنِي أَصْحَابِي حَتَّى إِذَا فَرَغْتُ مِنْهَا جِئْتُهُ فَأَخْبَرْتُهُ فَخَرَجَ رَسُولُ اللهِ ﷺ مَعِي إِلَيْهَا فَجَعَلْنَا نُقَرِّبُ لَهُ الْوَدِيَّ وَيَضَعُهُ رَسُولُ اللهِ ﷺ بِيَدِهِ فَوَالَّذِي نَفْسُ سَلْمَانَ بِيَدِهِ مَا مَاتَتْ مِنْهَا وَدِيَّةٌ وَاحِدَةٌ فَأَدَّيْتُ النَّخْلَ وَبَقِيَ عَلَيَّ الْمَالُ فَأُتِيَ رَسُولُ اللهِ ﷺ بِمِثْلِ بَيْضَةِ الدَّجَاجَةِ مِنْ ذَهَبٍ مِنْ بَعْضِ الْمَغَازِي فَقَالَ مَا فَعَلَ الْفَارِسِيُّ الْمُكَاتَبُ؟ قَالَ فَدُعِيتُ لَهُ فَقَالَ خُذْ هَذِهِ فَأَدِّ بِهَا مَا عَلَيْكَ يَا سَلْمَانُ فَقُلْتُ وَأَيْنَ تَقَعُ هَذِهِ يَا رَسُولَ اللهِ مِمَّا عَلَيَّ؟ قَالَ خُذْهَا فَإِنَّ اللهَ سَيُؤَدِّي بِهَا عَنْكَ قَالَ فَأَخَذْتُهَا فَوَزَنْتُ لَهُمْ مِنْهَا وَالَّذِي نَفْسُ سَلْمَانَ بِيَدِهِ أَرْبَعِينَ أُوقِيَّةً فَأَوْفَيْتُهُمْ حَقَّهُمْ وَعَتَقْتُ فَشَهِدْتُ مَعَ رَسُولِ اللهِ ﷺ الْخَنْدَقَ ثُمَّ لَمْ يَفُتْنِي مَعَهُ مَشْهَدٌ  

darimi:1892 – Ismāʿīl b. Abān > Ḥātim b. Ismāʿīl > Jaʿfar b. Muḥammad from his father > Jābir b. ʿAbdullāh > Abū Jaʿfar Dakhalnā > Jābir b. ʿAbdullāh Fasaʾal > al-Qawm Ḥattá Āntahá Ilay > Muḥammad b. ʿAlī b. al-Ḥusayn b. ʿAlī Faʾahwá Biyadih > Zirrī al-Aʿlá And Zirrī al-Asfal Thum Waḍaʿ Famah Bayn Thadyay > Yawmaʾidh Ghulām Shāb

“We entered upon Jabir bin ‘Abdullah, and when we reached him he asked about the people (i.e., what their names were, etc.). When he reached me, I said: ‘I am Muhammad bin ‘Ali bin Husain.’ He stretched forth his hand towards my head, and undid my top button, then undid my lower button. Then he placed his hand on my chest, and I was a young boy at that time. Then he said: ‘Welcome to you, ask whatever you want.’ So I asked him, and he was blind. The time for prayer came, so he stood up, wrapping himself in a woven cloth. Every time he put it on his shoulders, its edges came up, because it was too small. And his cloak was beside him on a hook. He led us in prayer, then he said: ‘Tell us about the Hajj of the Messenger of Allah ﷺ.’ He held up his hands, showing nine (fingers), and said: ‘The Messenger of Allah ﷺ stayed for nine years without performing Hajj, then it was announced to the people in the tenth year that the Messenger of Allah ﷺ was going for Hajj. So many people came to Al-Madinah, all of them seeking to follow the Messenger of Allah ﷺ and do what he did. He set out and we set out with him, and we came to Dhul-Hulaifah where Asma’ bint ‘Umais gave birth to Muhammad bin Abu Bakr. She sent word to the Messenger of Allah ﷺ asking what she should do. He said: “Perform Ghusl, fasten a cloth around your waist and enter Ihram.” The Messenger of Allah ﷺ prayed in the mosque, then he rode Qaswa’ (his she-camel) until, when his she-camel arose with him upon Baida’,’ Jabir said: ‘As far as I could see, I saw people riding and walking in front of him, and I saw the same to his right and left, and behind him, and the Messenger of Allah ﷺ was among us and Qur’an was being revealed to him, and he understood its meaning. Whatever he did, we did too. Then he began the Talbiyah of monotheism: “Labbaika Allahumma labbaik, labbaika la sharika laka labbaik. Innal-hamda wan-ni’mata laka wal-mulk, la sharika laka (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” And the people repeated his words. And the Messenger of Allah ﷺ approved of that. And the Messenger of Allah ﷺ continued to recite the Talbiyah.’ Jabir said: ‘We did not intend (to do) anything but Hajj. We were not aware of ‘Umrah. Then when we reached the House with him, he touched the Corner, and walked quickly (Ramal) for three circuits and walked (normally) for four. Then he stood at the place of Ibrahim and said: “And take you (people) the place of Ibrahim as a place of prayer.” [2:125] He stood with the place between him and the House. My father used to say:* “And I do not think that he mentioned it other than from the Prophet ﷺ: ‘That he used to recite in those two Rak’ah (at the place of Ibrahim): “Say: ‘O you disbelievers!’” [Al-Kafirun (109)] and “Say: ‘He is Allah, (the) One.’” [Al-Ikhlas (112)] “Then he went back to the House and touched the Corner, then he went out through the gate to Safa. When he drew near to Safa he recited: “Verily, Safa and Marwah are among the symbols of Allah,” [2:158] (and said:) “We will start with that with which Allah started.” So he started with Safa and climbed it until he could see the House, then proclaimed the greatness of Allah (by saying: Allahu Akbar) and said Tahlil (La ilaha illallah) and praised Him (saying Al-Hamdulillah), and he said: “La ilaha illallah wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, yuhyi wa yumit wa huwa ‘ala kulli shai’in Qadir. La ilaha illallah wahdahu, La sharika lahu anjaza wa’dahu, wa nasara ‘abduhu, wa hazamal-Ahzaba wahdahu (None has the right to be worshiped but Allah alone, with no partner or associate; His is the dominion, all praise is due to Him, He gives life and causes death and He is able to do all things. None has the right to be worshiped but Allah alone; He has no partner or associate, He fulfilled His promise, granted victory to His slave, and defeated the Confederates alone).” And he said that three times, supplication in between. Then he headed towards Marwah walking normally until, when he started to go downhill, he walked quickly (Ramal) in the bottom of the valley. When he started to go uphill, he walked normally, until he reached Marwah, and he did atop Marwah what he had done atop Safa. At the end of his Sa’y, atop Marwah he said: “If I had known before what I have come to know now, I would not have garlanded the sacrificial animal, and I would have made it ‘Umrah. Whoever among you does not have a sacrificial animal with him, let him exit Ihram and make it ‘Umrah.” So all the people exited Ihram and cut their hair, except the Prophet ﷺ and those who had sacrificial animals with them. Suraqah bin Malik bin Ju’shum stood up and said: “O Messenger of Allah! Is this for this year only, or forever and ever?” The Messenger of Allah ﷺ interlaced his fingers and said: “‘Umrah is included in Hajj like this,” twice. “No, it is forever and ever.” ‘Ali brought the camels of the Prophet ﷺ, and he found that Fatimah was one of those who had exited Ihram. She had put on a dyed garment and used kohl. ‘Ali disliked this action on her part, but she said: “My father told me to do this.” ‘Ali used to say in Iraq: “So I went to the Messenger of Allah ﷺ, feeling upset with Fatimah because of what she had done, to ask the Messenger of Allah ﷺ about what she had said that he said, and that I had disliked that. He said: ‘She spoke the truth, she spoke the truth. What did you say when you began your Hajj?’” He said: “I said: ‘O Allah, I begin the Talbiyah for that for which your Messenger ﷺ begins the Talbiyah.’ (He said:) ‘And I have the sacrificial animal with me, so do not exit Ihram.’ He said: “The total number of sacrificial animals that ‘Ali had brought from Yemen and that the Prophet ﷺ brought from Al-Madinah were one hundred. Then all the people exited Ihram and cut their hair, apart from the Prophet ﷺ and those who had sacrificial animals with them. When the day of Tarwiyah came (the 8th of Dhul-Hijjah), they headed for Mina and began the Talbiyah for Hajj. The Messenger of Allah ﷺ rode. He prayed Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr at Mina. Then he stayed for a short while until the sun rose, and he ordered that a tent of goat hair be pitched for him in Namirah. Then the Messenger of Allah ﷺ set out, and the Quraish were certain that he was going to stay at Al-Mash’ar Haram or at Al-Muzdalifah, as Quraish used to do during the Ignorance days. But the Messenger of Allah ﷺ continued until he came to ‘Arafat, where he found that the tent had been pitched for him in Namirah, and he stopped there. Then when the sun had passed its zenith, he called for Qaswa’ and she was saddled for him. He rode until he came to the bottom of the valley, and he addressed the people and said: ‘Your blood and your wealth are sacred to you, as sacred as this day of yours, in this month of yours, in this land of yours. Every matter of Ignorance days is abolished, beneath these two feet of mine. The blood feuds of the Ignorance days are abolished, and the first blood feud of Rabi’ah bin Harith, who was nursed among Banu Sa’d and killed by Hudhail. The usuries of Ignorance days are abolished, and the first usury (that I abolish) is our usury, the usury due to ‘Abbas bin ‘Abdul-Muttalib. It is all abolished. Fear Allah with regard to women, for you have taken them as a trust from Allah, and intimacy with them has become permissible to you through Allah’s Word. Your rights over them are that they should not allow anyone whom you dislike to sit on your bedding.** If they do that, then hit them, but in a manner that does not cause injury or leave a mark. Their rights over you are that you should provide for them and clothe them in a reasonable manner. I have left behind you something which, if you adhere to it, you will never go astray: the Book of Allah. You will be asked about me. What will you say?’ They said: ‘We bear witness that you have conveyed (the message) and fulfilled (your duty) and offered sincere advice.’ He gestured with his forefinger towards the sky and then towards the people, (and said:) ‘O Allah, bear witness, O Allah bear witness,’ three times. Then Bilal called the Adhan, then the Iqamah, and he prayed Zuhr. Then he made Iqamah and prayed ‘Asr, and he did not offer any prayer between them. Then the Messenger of Allah ﷺ rode until he came to the place of standing, and he made his she-camel face Sakharat*** with the path in the sand in front of him, and he faced the Qiblah, then he remained standing until the sun had set and the afterglow had lessened somewhat, when the disk of the sun disappeared. Then he seated Usamah bin Zaid behind him and the Messenger of Allah ﷺ set out. He pulled Qaswa’s reins tight until her head was touching the saddle, and he gestured with his right hand: ‘O people, calmly, calmly!’ Every time he came to a hill, he released the reins a little so that she could climb. Then he came to Muzdalifah where he prayed Maghrib and ‘Isha’ with one Adhan and two Iqamah, offering no prayer in between. Then the Messenger of Allah ﷺ lay down until dawn came, and he prayed Fajr, when he saw that morning had come, with one Adhan and one Iqamah. Then he rode Qaswa’ until he came to Al-Mash’ar Al-Haram. He climbed it and praised Allah and proclaimed His greatness and that He is the only One worthy of worship. Then he remained standing until it had become quite bright, then he moved on before the sun rose. He seated Fadl bin ‘Abbas behind him, who was a man with lovely hair, white and handsome. When the Messenger of Allah ﷺ moved on, he passed some women riding camels. Fadl started to look at them, so the Messenger of Allah ﷺ put his hand on the other side. Fadl turned his face to the other side to look. When he came to Muhassir, he sped up a little. Then he followed the middle road that brings you out to the biggest Pillar, until he reached the Pillar that is by the tree. He threw seven pebbles, saying the Takbir with each throw, pebbles suitable for Khadhf (i.e., the size of a chickpea) throwing from the bottom of the valley. Then he went to the place of slaughter, and slaughtered sixty-three camels with his own hand. Then he handed it over to ‘Ali who slaughtered the rest, and he gave him a share in his sacrificial animal. Then he ordered that a piece from each camel be brought; (the pieces) were put in a pot and cooked, and they (the Prophet ﷺ and ‘Ali) ate from the meat and drank from the soup. Then the Messenger of Allah ﷺ hastened to the House, and prayed Zuhr in Makkah. He came to Banu ‘Abdul-Muttalib, who were providing water to the pilgrims at Zamzam, and said: ‘Draw me some water, O Banu ‘Abdul-Muttalib. Were it not that the people would overwhelm you, I would have drawn water with you.’ So they drew up a bucket for him and he drank from it.’” * It appears that the speaker is Ja’far bin Muhammad who is narrating from his father, from Jabir. **And they say that the meaning if ‘your furniture’ or, ‘your special place’ in which case the objective is to say that the wife is not to admit anyone in the house whom the husband would be displeased with. ***Sakharat plural of Sakhrah rock or boulder. Nawawi said: “They are the rocks that lay at the base of the Mount of Mercy, and it is the mount in the middle of ‘Arafat.” (Using translation from Ibn Mājah 3074)  

الدارمي:١٨٩٢ – أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَبَانَ حَدَّثَنَا حَاتِمُ بْنُ إِسْمَاعِيلَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ أَبُو جَعْفَرٍ دَخَلْنَا عَلَى جَابِرِ بْنِ عَبْدِ اللَّهِ فَسَأَلَ عَنِ الْقَوْمِ حَتَّى انْتَهَى إِلَيَّ فَقُلْتُ أَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ فَأَهْوَى بِيَدِهِ إِلَى زِرِّيَ الْأَعْلَى وَزِرِّيَ الْأَسْفَلِ ثُمَّ وَضَعَ فَمَهُ بَيْنَ ثَدْيَيَّ وَأَنَا يَوْمَئِذٍ غُلَامٌ شَابٌّ فَقَالَ مَرْحَبًا بِكَ يَا ابْنَ أَخِي سَلْ عَمَّا شِئْتَ فَسَأَلْتُهُ وَهُوَ أَعْمَى وَجَاءَ وَقْتُ الصَّلَاةِ فَقَامَ فِي نسَاجَةٍ مُلْتَحِفًا بِهَا كُلَّمَا وَضَعَهَا عَلَى مَنْكِبَيْهِ رَجَعَ طَرَفُهَا إِلَيْهِ مِنْ صِغَرِهَا وَرِدَاؤُهُ إِلَى جَنْبِهِ عَلَى الْمِشْجَبِ فَصَلَّى فَقُلْتُ

أَخْبِرْنِي عَنْ حَجَّةِ رَسُولِ اللَّهِ ﷺ فَقَالَ بِيَدِهِ فَعَقَدَ تِسْعًا فَقَالَ مَكَثَ رَسُولُ اللَّهِ ﷺ تِسْعَ سِنِينَ لَمْ يَحُجَّ ثُمَّ أُذِّنَ فِي النَّاسِ بِالْحَجِّ فِي الْعَاشِرَةِ أَنَّ رَسُولَ اللَّهِ ﷺ حَاجٌّ فَقَدِمَ الْمَدِينَةَ بَشَرٌ كَثِيرٌ كُلُّهُمْ يَلْتَمِسُ أَنْ يَأْتَمَّ بِرَسُولِ اللَّهِ ﷺ وَيَعْمَلَ مِثْلَ عَمَلِهِ فَخَرَجْنَا مَعَهُ حَتَّى أَتَيْنَا ذَا الْحُلَيْفَةِ فَوَلَدَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ مُحَمَّدَ بْنَ أَبِي بَكْرٍ فَأَرْسَلَتْ إِلَى رَسُولِ اللَّهِ ﷺ كَيْفَ أَصْنَعُ؟ فَقَالَ «اغْتَسِلِي وَاسْتَثْفِرِي بِثَوْبٍ وَأَحْرِمِي» فَصَلَّى رَسُولُ اللَّهِ ﷺ فِي الْمَسْجِدِ ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى اسْتَوَتْ بِهِ نَاقَتُهُ عَلَى الْبَيْدَاءِ فَنَظَرْتُ إِلَى مَدِّ بَصَرِي مِنْ بَيْنِ يَدَيْهِ مِنْ رَاكِبٍ وَمَاشٍ وَعَنْ يَمِينِهِ مِثْلُ ذَلِكَ وَعَنْ يَسَارِهِ مِثْلُ ذَلِكَ وَخَلْفَهُ مِثْلُ ذَلِكَ وَرَسُولُ اللَّهِ ﷺ بَيْنَ أَظْهُرِنَا وَعَلَيْهِ يُنْزَلُ الْقُرْآنُ وَهُوَ يَعْرِفُ تَأْوِيلَهُ فَأَهَلَّ بِالتَّوْحِيدِ «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكَ» فَأَهَلَّ النَّاسُ بِهَذَا الَّذِي يُهِلُّونَ بِهِ فَلَمْ يَرُِدَّ رَسُولُ اللَّهِ ﷺ عَلَيْهِمْ شَيْئًا وَلَبَّى رَسُولُ اللَّهِ ﷺ تَلْبِيَتَهُ حَتَّى إِذَا أَتَيْنَا الْبَيْتَ مَعَهُ قَالَ جَابِرٌ لَسْنَا نَنْوِي إِلَّا الْحَجَّ لَسْنَا نَعْرِفُ الْعُمْرَةَ حَتَّى إِذَا أَتَيْنَا الْبَيْتَ مَعَهُ اسْتَلَمَ الرُّكْنَ فَرَمَلَ ثَلَاثًا وَمَشَى أَرْبَعًا ثُمَّ تَقَدَّمَ إِلَى مَقَامِ إِبْرَاهِيمَ فَصَلَّى فَقَرَأَ {وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى} [البقرة 125] فَجَعَلَ الْمَقَامَ بَيْنَهُ وَبَيْنَ الْبَيْتِ وَكَانَ أَبِي يَقُولُ وَلَا أَعْلَمُهُ ذَكَرَهُ إِلَّا عَنْ جَابِرٍ عَنِ النَّبِيِّ ﷺ كَانَ يَقْرَأُ فِي الرَّكْعَتَيْنِ قُلْ هُوَ اللَّهُ أَحَدٌ وَقُلْ يَا أَيُّهَا الْكَافِرُونَ ثُمَّ رَجَعَ إِلَى الرُّكْنِ فَاسْتَلَمَهُ ثُمَّ خَرَجَ مِنَ الْبَابِ إِلَى الصَّفَا فَلَمَّا أَتَى الصَّفَا قَرَأَ {إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ} [البقرة 158] «أَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ» فَبَدَأَ بِالصَّفَا فَرَقِيَ عَلَيْهِ حَتَّى رَأَى الْبَيْتَ فَوَحَّدَ اللَّهَ وَكَبَّرَهُ وَقَالَ «لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ أَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَهَزَمَ الْأَحْزَابَ وَحْدَهُ» ثُمَّ دَعَا بَيْنَ ذَلِكَ فَقَالَ مِثْلَ هَذَا ثَلَاثَ مَرَّاتٍ ثُمَّ نَزَلَ إِلَى الْمَرْوَةِ حَتَّى إِذَا انْصَبَّتْ قَدَمَاهُ فِي بَطْنِ الْوَادِي قَالَ عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الدَّارِمِيُّ يَعْنِي فَرَمَلَ حَتَّى إِذَا صَعِدْنَا مَشَى حَتَّى إِذَا أَتَيْنَا الْمَرْوَةَ فَفَعَلَ عَلَى الْمَرْوَةِ كَمَا فَعَلَ عَلَى الصَّفَا حَتَّى إِذَا كَانَ آخِرَ طَوَافٍ عَلَى الْمَرْوَةِ قَالَ «إِنِّي لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَمْ أَسُقِ الْهَدْيَ وَجَعَلْتُهَا عُمْرَةً فَمَنْ كَانَ مِنْكُمْ لَيْسَ مَعَهُ هَدْيٌ فَلْيُحِلَّ وَليَجْعَلْهَا عُمْرَةً» فَقَامَ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ فَقَالَ يَا رَسُولَ اللَّهِ أَلِعَامِنَا هَذَا أَمْ لِأَبَدٍ فَشَبَكَ رَسُولُ اللَّهِ ﷺ أَصَابِعَهُ فِي الْأُخْرَى فَقَالَ «دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ» هَكَذَا مَرَّتَيْنِ لَا بَلْ لِأَبَدِ أَبَدٍ لَا بَلْ لَأَبَدِ أَبَدٍ؟ فَشَبَكَ رَسُولُ اللَّهِ ﷺ أَصَابِعَهُ فِي الْأُخْرَى فَقَالَ «دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ» هَكَذَا مَرَّتَيْنِ «لَا بَلْ لِأَبَدِ أَبَدٍ لَا بَلْ لَأَبَدِ أَبَدٍ» وَقَدِمَ عَلِيٌّ بِبُدْنٍ مِنَ الْيَمَنِ لِلنَّبِيِّ ﷺ فَوَجَدَ فَاطِمَةَ مِمَّنْ حَلَّ وَلَبِسَتْ ثِيَابَ صَبِيغٍ وَاكْتَحَلَتْ فَأَنْكَرَ عَلِيٌّ ذَلِكَ عَلَيْهَا فَقَالَتْ أَبِي أَمَرَنِي فَكَانَ عَلِيٌّ يَقُولُ ذَهَبْتُ إِلَى رَسُولِ اللَّهِ ﷺ أُحَرِّشُهُ عَلَى فَاطِمَةَ فِي الَّذِي صَنَعَتْ مُسْتَفْتِيًا لِرَسُولِ اللَّهِ ﷺ فِيمَا ذَكَرَتْ فَأَنْكَرْتُ ذَلِكَ عَلَيْهَا فَقَالَ «صَدَقَتْ مَا فَعَلْتَ حِينَ فَرَضْتَ الْحَجَّ؟» قَالَ قُلْتُ اللَّهُمَّ إِنِّي أُهِلُّ بِمَا أَهَلَّ بِهِ رَسُولُكَ قَالَ «فَإِنَّ مَعِيَ الْهَدْيَ فَلَا تَحْلِلْ» قَالَ فَكَانَ جَمَاعَةُ الْهَدْيِ الَّذِي قَدِمَ بِهِ عَلِيٌّ مِنَ الْيَمَنِ وَالَّذِي أَتَى بِهِ النَّبِيُّ ﷺ مِائَةَ بَدَنَةٍ فَحَلَّ النَّاسُ كُلُّهُمْ وَقَصَّرُوا إِلَّا النَّبِيَّ ﷺ وَمَنْ كَانَ مَعَهُ هَدْيٌ فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ وَجَّهَ إِلَى مِنًى فَأَهْلَلْنَا بِالْحَجِّ وَرَكِبَ رَسُولُ اللَّهِ ﷺ فَصَلَّى بِنَا الظُّهْرَ وَالْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ وَالصُّبْحَ ثُمَّ مَكَثَ قَلِيلًا حَتَّى إِذَا طَلَعَتِ الشَّمْسُ أَمَرَ بِقُبَّةٍ مِنْ شَعَرٍ تُضْرَبُ لَهُ بِنَمِرَةَ ثُمَّ رَكِبَ رَسُولُ اللَّهِ ﷺ فَسَارَ لَا تَشُكُّ قُرَيْشٌ إِلَّا أَنَّهُ وَاقِفٌ عِنْدَ الْمَشْعَرِ الْحَرَامِ كَمَا كَانَتْ قُرَيْشٌ تَصْنَعُ فِي الْجَاهِلِيَّةِ فِي الْمُزْدَلِفَةِ فَسَارَ رَسُولُ اللَّهِ ﷺ حَتَّى أَتَى عَرَفَةَ فَوَجَدَ الْقُبَّةَ قَدْ ضُرِبَتْ بِنَمِرَةَ فَنَزَلَهَا حَتَّى إِذَا زَاغَتْ يَعْنِي الشَّمْسَ أَمَرَ بِالْقَصْوَاءِ فَرُحِّلَتْ لَهُ فَأَتَى بَطْنَ الْوَادِي فَخَطَبَ النَّاسَ وَقَالَ «إِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ حَرَامٌ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا أَلَا إِنَّ كُلَّ شَيْءٍ مِنْ أَمْرِ الْجَاهِلِيَّةِ تَحْتَ قَدَمَيَّ مَوْضُوعٌ وَدِمَاءُ الْجَاهِلِيَّةِ مَوْضُوعَةٌ وَأَوَّلُ دَمٍ وُضِعَ دِمَاؤُنَا دَمُ رَبِيعَةَ بْنِ الْحَارِثِ كَانَ مُسْتَرْضَعًا فِي بَنِي سَعْدٍ فَقَتَلَتْهُ هُذَيْلٌ وَرِبَا الْجَاهِلِيَّةِ مَوْضُوعٌ وَأَوَّلُ رِبًا أَضَعُهُ رِبَا عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَإِنَّهُ مَوْضُوعٌ كُلُّهُ فَاتَّقُوا اللَّهَ فِي النِّسَاءِ فَإِنَّمَا أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللَّهِ وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللَّهِ وَإِنَّ لَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ وَأَنْتُمْ مَسْئُولُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ؟» قَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَأَدَّيْتَ وَنَصَحْتَ فَقَالَ بِأُصْبُعِهِ السَّبَّابَةِ فَرَفَعَهَا إِلَى السَّمَاءِ وَيَنْكُتُهَا إِلَى النَّاسِ «اللَّهُمَّ اشْهَدْ اللَّهُمَّ اشْهَدْ اللَّهُمَّ اشْهَدْ» ثُمَّ أَذَّنَ بِلَالٌ بِنِدَاءٍ وَاحِدٍ وَإِقَامَةٍ فَصَلَّى الظُّهْرَ ثُمَّ أَقَامَ فَصَلَّى الْعَصْرَ لَمْ يُصَلِّ بَيْنَهُمَا شَيْئًا ثُمَّ رَكِبَ حَتَّى وَقَفَ فَجَعَلَ بَطْنَ نَاقَتِهِ الْقَصْوَاءِ إِلَى الصُّخَيْرَاتِ وَقَالَ إِسْمَعِيلُ إِلَى الشُّجَيْرَاتِ وَجَعَلَ حَبْلَ الْمُشَاةِ بَيْنَ يَدَيْهِ ثُمَّ اسْتَقْبَلَ الْقِبْلَةَ فَلَمْ يَزَلْ وَاقِفًا حَتَّى غَرَبَتِ الشَّمْسُ وَذَهَبَتِ الصُّفْرَةُ حَتَّى غَابَ الْقُرْصُ فَأَرْدَفَ أُسَامَةَ خَلْفَهُ ثُمَّ دَفَعَ وَقَدْ شَنَقَ لِلْقَصْوَاءِ الزِّمَامَ حَتَّى إِنَّهُ لَيُصِيبُ رَأْسُهَا مَوْرِكَ رَحْلِهِ وَيَقُولُ بِيَدِهِ الْيُمْنَى «السَّكِينَةَ السَّكِينَةَ» كُلَّمَا أَتَى حَبْلًا مِنَ الْحِبَالِ أَرْخَى لَهَا قَلِيلًا حَتَّى تَصْعَدَ حَتَّى أَتَى الْمُزْدَلِفَةَ فَصَلَّى بِهَا الْمَغْرِبَ وَالْعِشَاءَ بِأَذَانٍ وَإِقَامَتَيْنِ ثُمَّ اضْطَجَعَ حَتَّى إِذَا طَلَعَ الْفَجْرُ صَلَّى الْفَجْرَ بِأَذَانٍ وَإِقَامَةٍ ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى وَقَفَ عَلَى الْمَشْعَرِ الْحَرَامِ وَاسْتَقْبَلَ الْقِبْلَةَ فَدَعَا اللَّهَ وَكَبَّرَهُ وَهَلَّلَهُ وَوَحَّدَهُ حَتَّى أَسْفَرَ جِدًّا ثُمَّ دَفَعَ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ وَأَرْدَفَ الْفَضْلَ بْنَ الْعَبَّاسِ وَكَانَ رَجُلًا حَسَنَ الشَّعْرِ أَبْيَضَ وَسِيمًا فَلَمَّا دَفَعَ النَّبِيُّ ﷺ مَرَّ بِالظُّعُنِ يَجْرِينَ فَطَفِقَ الْفَضْلُ يَنْظُرُ إِلَيْهِنَّ فَأَخَذَ النَّبِيُّ ﷺ يَدَهُ فَوَضَعَهَا عَلَى وَجْهِ الْفَضْلِ فَحَوَّلَ الْفَضْلُ رَأْسَهُ مِنَ الشِّقِّ الْآخَرِ فَوَضَعَ النَّبِيُّ ﷺ يَدَهُ مِنَ الشِّقِّ الْآخَرِ حَتَّى إِذَا أَتَى مُحَسِّرَ حَرَّكَ قَلِيلًا ثُمَّ سَلَكَ الطَّرِيقَ الْوُسْطَى الَّتِي تُخْرِجُكَ إِلَى الْجَمْرَةِ الْكُبْرَى حَتَّى إِذَا أَتَى الْجَمْرَةَ الَّتِي عِنْدَهَا الشَّجَرَةُ فَرَمَى بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ عَلَى كُلِّ حَصَاةٍ مِنْ حَصَى الْخَذْفِ ثُمَّ رَمَى مِنْ بَطْنِ الْوَادِي ثُمَّ انْصَرَفَ إِلَى الْمَنْحَرِ فَنَحَرَ ثَلَاثًا وَسِتِّينَ بَدَنَةً بِيَدِهِ ثُمَّ أَعْطَى عَلِيًّا فَنَحَرَ مَا غَبَرَ وَأَشْرَكَهُ فِي بُدْنِهِ ثُمَّ أَمَرَ مِنْ كُلِّ بَدَنَةٍ بِبِضْعَةٍ فَجُعِلَتْ فِي قِدْرٍ فَطُبِخَتْ فَأَكَلَا مِنْ لُحُومِهَا وَشَرِبَا مِنْ مَرَقِهَا ثُمَّ رَكِبَ فَأَفَاضَ إِلَى الْبَيْتِ فَأَتَى الْبَيْتَ فَصَلَّى الظُّهْرَ بِمَكَّةَ وَأَتَى بَنِي عَبْدِ الْمُطَّلِبِ وَهُمْ يَسْتَقُونَ عَلَى زَمْزَمَ فَقَالَ «انْزِعُوا بَنِي عَبْدِ الْمُطَّلِبِ فَلَوْلَا يَغْلِبُكُمُ النَّاسُ عَلَى سِقَايَتِكُمْ لَنَزَعْتُ مَعَكُمْ» فَنَاوَلُوهُ دَلْوًا فَشَرِبَ  

hakim:8751 – Abū Jaʿfar Muḥammad b. Duḥaym al-Shaybānī Bi-al-Kūfah from Aṣl Kitābih > Aḥmad b. Ḥāzim b. Abū Gharazah al-Ghifārī > Mālik b. Ismāʿīl al-Nahdī > ʿAbd al-Salām b. Ḥarb > Yazīd b. ʿAbd al-Raḥman Abū Khālid al-Dālānī > al-Minhāl b. ʿAmr > Abū ʿUbaydah > Masrūq > ʿAbdullāh b. Masʿūd
Request/Fix translation

  

الحاكم:٨٧٥١ – أَخْبَرَنِي أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ دُحَيْمٍ الشَّيْبَانِيُّ بِالْكُوفَةِ مِنْ أَصْلِ كِتَابِهِ ثَنَا أَحْمَدُ بْنُ حَازِمِ بْنِ أَبِي غَرَزَةَ الْغِفَارِيُّ ثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ النَّهْدِيُّ ثَنَا عَبْدُ السَّلَامِ بْنُ حَرْبٍ ثَنَا يَزِيدُ بْنُ عَبْدِ الرَّحْمَنِ أَبُو خَالِدٍ الدَّالَانِيُّ ثَنَا الْمِنْهَالُ بْنُ عَمْرٍو عَنْ أَبِي عُبَيْدَةَ عَنْ مَسْرُوقٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ

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  

hakim:6543 – Abū al-Faḍl al-Ḥasan b. Yaʿqūb b. Yūsuf al-ʿAdl from Aṣl Kitābih > Abū Bakr Yaḥyá b. Abū Ṭālib> ʿAlī b. ʿĀṣim > Ḥātim b. Abū Ṣaghīrah > Simāk b. Ḥarb > Zayd b. Ṣūḥān > a manayn from Ahl al-Kūfah Kānā Ṣadīqayn Lizayd b. Ṣūḥān Atayāh Liyukallim Lahumā Salmān > Yuḥaddithahumā
Request/Fix translation

  

الحاكم:٦٥٤٣ – حَدَّثَنَا أَبُو الْفَضْلِ الْحَسَنُ بْنُ يَعْقُوبَ بْنِ يُوسُفَ الْعَدْلُ مِنْ أَصْلِ كِتَابِهِ ثَنَا أَبُو بَكْرٍ يَحْيَى بْنُ أَبِي طَالِبٍ بِبَغْدَادَ ثَنَا عَلِيُّ بْنُ عَاصِمٍ ثَنَا حَاتِمُ بْنُ أَبِي صَغِيرَةَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ زَيْدِ بْنِ صُوحَانَ أَنَّ رَجُلَيْنِ مِنْ أَهْلِ الْكُوفَةِ كَانَا صَدِيقَيْنِ لِزَيْدِ بْنِ صُوحَانَ أَتَيَاهُ لِيُكَلِّمَ لَهُمَا سَلْمَانَ

أَنْ يُحَدِّثَهُمَا حَدِيثَهُ كَيْفَ كَانَ إِسْلَامُهُ فَأَقْبَلَا مَعَهُ حَتَّى لَقُوا سَلْمَانَ وَهُوَ بِالْمَدَائِنِ أَمِيرًا عَلَيْهَا وَإِذَا هُوَ عَلَى كُرْسِيٍّ قَاعِدٍ وَإِذَا خُوصٌ بَيْنَ يَدَيْهِ وَهُوَ يُسَفِّهُ قَالَا فَسَلَّمْنَا وَقَعَدْنَا فَقَالَ لَهُ زَيْدٌ يَا أَبَا عَبْدِ اللَّهِ إِنَّ هَذَيْنِ لِي صَدِيقَانِ وَلَهُمَا أَخٌ وَقَدْ أَحَبَّا أَنْ يَسْمَعَا حَدِيثَكَ كَيْفَ كَانَ بَدْءُ إِسْلَامِكَ؟ قَالَ فَقَالَ سَلْمَانُ كُنْتُ يَتِيمًا مِنْ رَامَ هُرْمُزَ وَكَانَ ابْنُ دِهْقَانَ رَامَ هُرْمُزَ يَخْتَلِفُ إِلَى مُعَلَّمٍ يُعَلِّمُهُ فَلَزِمْتُهُ لَأَكُونَ فِي كَنَفِهِ وَكَانَ لِي أَخٌ أَكْبَرَ مِنِّي وَكَانَ مُسْتَغْنِيًا بِنَفْسِهِ وَكُنْتُ غُلَامًا قَصِيرًا وَكَانَ إِذَا قَامَ مِنْ مَجْلِسِهِ تَفَرَّقَ مَنْ يُحَفِّظُهُمْ فَإِذَا تَفَرَّقُوا خَرَجَ فَيَضَعُ بِثَوْبِهِ ثُمَّ صَعِدَ الْجَبَلَ وَكَانَ يَفْعَلُ ذَلِكَ غَيْرَ مَرَّةٍ مُتَنَكِّرًا قَالَ فَقُلْتُ لَهُ إِنَّكَ تَفْعَلُ كَذَا وَكَذَا فَلِمَ لَا تَذْهَبُ بِي مَعَكَ؟ قَالَ أَنْتَ غُلَامٌ وَأَخَافُ أَنْ يَظْهَرَ مِنْكَ شَيْءٌ قَالَ قُلْتُ لَا تَخَفْ قَالَ فَإِنَّ فِي هَذَا الْجَبَلِ قَوْمًا فِي بِرْطِيلِهِمْ لَهُمْ عِبَادَةٌ وَلَهُمْ صَلَاحٌ يَذْكُرُونَ اللَّهَ تَعَالَى وَيَذْكُرُونَ الْآخِرَةَ وَيَزْعُمُونَنَا عَبَدَةَ النِّيرَانِ وَعَبَدَةَ الْأَوْثَانِ وَأَنَا عَلَى دِينِهِمْ قَالَ قُلْتُ فَاذْهَبْ بِي مَعَكَ إِلَيْهِمْ قَالَ لَا أَقْدِرُ عَلَى ذَلِكَ حَتَّى أَسْتَأْمِرُهُمْ وَأَنَا أَخَافُ أَنْ يَظْهَرَ مِنْكَ شَيْءٌ فَيَعْلَمُ أَبِي فَيُقْتَلُ الْقَوْمَ فَيَكُونُ هَلَاكُهُمْ عَلَى يَدِي قَالَ قُلْتُ لَنْ يَظْهَرَ مِنِّي ذَلِكَ فَاسْتَأْمِرْهُمْ فَأَتَاهُمْ فَقَالَ غُلَامٌ عِنْدِي يَتِيمٌ فَأَحَبَّ أَنْ يَأْتِيَكُمْ وَيَسْمَعَ كَلَامَكُمْ قَالُوا إِنْ كُنْتَ تَثِقُ بِهِ قَالَ أَرْجُو أَنْ لَا يَجِيءَ مِنْهُ إِلَّا مَا أُحِبُّ قَالُوا فَجِيءَ بِهِ فَقَالَ لِي لَقَدِ اسْتَأْذَنْتُ فِي أَنْ تَجِيءَ مَعِي فَإِذَا كَانَتِ السَّاعَةُ الَّتِي رَأَيْتُنِي أَخْرَجُ فِيهَا فَأْتِنِي وَلَا يَعْلَمُ بِكَ أَحَدٌ فَإِنَّ أَبِي إِنْ عَلِمَ بِهِمْ قَتَلَهُمْ قَالَ فَلَمَّا كَانَتِ السَّاعَةُ الَّتِي يَخْرُجُ تَبِعْتُهُ فَصَعِدْنَا الْجَبَلَ فَانْتَهَيْنَا إِلَيْهِمْ فَإِذَا هُمْ فِي بِرْطِيلِهِمْ قَالَ عَلِيٌّ وَأُرَاهُ قَالَ وَهُمْ سِتَّةٌ أَوْ سَبْعَةٌ قَالَ وَكَأَنَّ الرُّوحَ قَدْ خَرَجَ مِنْهُمْ مِنَ الْعِبَادَةِ يَصُومُونَ النَّهَارَ وَيَقُومُونَ اللَّيْلَ وَيَأْكُلُونَ عِنْدَ السَّحَرِ مَا وَجَدُوا فَقَعَدْنَا إِلَيْهِمْ فَأَثْنَى الدِّهْقَانُ عَلَى حَبْرٍ فَتَكَلَّمُوا فَحَمِدُوا اللَّهَ وَأَثْنَوْا عَلَيْهِ وَذَكَرُوا مَنْ مَضَى مِنَ الرُّسُلِ وَالْأَنْبِيَاءِ حَتَّى خَلَصُوا إِلَى ذِكْرِ عِيسَى بْنِ مَرْيَمَ عَلَيْهِمَا السَّلَامُ فَقَالُوا بَعَثَ اللَّهُ تَعَالَى عِيسَى عَلَيْهِ السَّلَامُ رَسُولًا وَسَخَّرَ لَهُ مَا كَانَ يَفْعَلُ مِنْ إِحْيَاءِ الْمَوْتَى وَخَلْقِ الطَّيْرِ وَإِبْرَاءِ الْأَكْمَهِ وَالْأَبْرَصِ وَالْأَعْمَى فَكَفَرَ بِهِ قَوْمٌ وَتَبِعَهُ قَوْمٌ وَإِنَّمَا كَانَ عَبْدَ اللَّهِ وَرَسُولَهُ ابْتَلَى بِهِ خَلْقَهُ قَالَ وَقَالُوا قَبْلَ ذَلِكَ يَا غُلَامُ إِنَّ لَكَ لَرَبًّا وَإِنَّ لَكَ مَعَادًا وَإِنَّ بَيْنَ يَدَيْكَ جَنَّةً وَنَارًا إِلَيْهِمَا تَصِيرُونَ وَإِنَّ هَؤُلَاءِ الْقَوْمَ الَّذِينَ يَعْبُدُونَ النِّيرَانَ أَهْلُ كُفْرٍ وَضَلَالَةٍ لَا يَرْضَى اللَّهُ مَا يَصْنَعُونَ وَلَيْسُوا عَلَى دِينٍ فَلَمَّا حَضَرَتِ السَّاعَةُ الَّتِي يَنْصَرِفُ فِيهَا الْغُلَامُ انْصَرَفَ وَانْصَرَفْتُ مَعَهُ ثُمَّ غَدَوْنَا إِلَيْهِمْ فَقَالُوا مِثْلَ ذَلِكَ وَأَحْسَنَ وَلَزِمْتُهُمْ فَقَالُوا لِي يَا سَلْمَانُ إِنَّكَ غُلَامٌ وَإِنَّكَ لَا تَسْتَطِيعُ أَنْ تَصْنَعَ كَمَا نَصْنَعُ فَصَلِّ وَنَمْ وَكُلْ وَاشْرَبْ قَالَ فَاطَّلَعَ الْمَلِكُ عَلَى صَنِيعِ ابْنِهِ فَرَكِبَ فِي الْخَيْلِ حَتَّى أَتَاهُمْ فِي بِرْطِيلِهِمْ فَقَالَ يَا هَؤُلَاءِ قَدْ جَاوَرْتُمُونِي فَأَحْسَنْتُ جِوَارَكُمْ وَلَمْ تَرَوْا مِنِّي سُوءًا فَعَمَدْتُمْ إِلَى ابْنِي فَأَفْسَدْتُمُوهُ عَلَيَّ قَدْ أَجَّلْتُكُمْ ثَلَاثًا فَإِنْ قَدَرْتُ عَلَيْكُمْ بَعْدَ ثَلَاثٍ أَحْرَقْتُ عَلَيْكُمْ بِرْطِيلَكُمْ هَذَا فَالْحَقُوا بِبِلَادِكُمْ فَإِنِّي أَكْرَهُ أَنْ يَكُونَ مِنِّي إِلَيْكُمْ سُوءٌ قَالُوا نَعَمْ مَا تَعَمَّدْنَا مُسَاءَتَكَ وَلَا أَرَدْنَا إِلَّا الْخَيْرَ فَكَفَّ ابْنُهُ عَنْ إِتْيَانِهِمْ فَقُلْتُ لَهُ اتَّقِ اللَّهِ فَإِنَّكَ تَعْرِفُ أَنَّ هَذَا الدِّينَ دِينُ اللَّهِ وَأَنَّ أَبَاكَ وَنَحْنُ عَلَى غَيْرِ دَيْنٍ إِنَّمَا هُمْ عَبْدَةُ النَّارِ لَا يَعْبُدُونَ اللَّهَ فَلَا تَبِعْ آخِرَتَكَ بِدَيْنِ غَيْرِكَ قَالَ يَا سَلْمَانُ هُوَ كَمَا تَقُولُ وَإِنَّمَا أَتَخَلَّفُ عَنِ الْقَوْمِ بَغْيًا عَلَيْهِمْ إِنْ تَبِعْتُ الْقَوْمَ طَلَبَنِي أَبِي فِي الْجَبَلِ وَقَدْ خَرَجَ فِي إِتْيَانِي إِيَّاهُمْ حَتَّى طَرَدَهُمْ وَقَدْ أَعْرِفُ أَنَّ الْحَقَّ فِي أَيْدِيهِمْ فَأَتَيْتُهُمْ فِي الْيَوْمِ الَّذِي أَرَادُوا أَنْ يَرْتَحِلُوا فِيهِ فَقَالُوا يَا سَلْمَانُ قَدْ كُنَّا نَحْذَرُ مَكَانَ مَا رَأَيْتَ فَاتَّقِ اللَّهَ تَعَالَى وَاعْلَمْ أَنَّ الدِّينَ مَا أَوْصَيْنَاكَ بِهِ وَأَنَّ هَؤُلَاءِ عَبْدَةُ النِّيرَانِ لَا يَعْرِفُونَ اللَّهَ تَعَالَى وَلَا يَذْكُرُونَهُ فَلَا يَخْدَعَنَّكَ أَحَدٌ عَنْ دِينِكَ قُلْتُ مَا أَنَا بِمُفَارِقُكُمْ قَالُوا «أَنْتَ لَا تَقْدِرُ أَنْ تَكُونَ مَعَنَا نَحْنُ نَصُومُ النَّهَارَ وَنَقُومُ اللَّيْلَ وَنَأْكُلُ عِنْدَ السَّحَرِ مَا أَصَبْنَا وَأَنْتَ لَا تَسْتَطِيعُ ذَلِكَ» قَالَ فَقُلْتُ لَا أُفَارِقَكُمْ قَالُوا «أَنْتَ أعْلَمُ وَقَدْ أَعْلَمْنَاكَ حَالَنَا فَإِذَا أَتَيْتَ خُذْ مِقْدَارَ حِمْلٍ يَكُونُ مَعَكَ شَيْءٌ تَأْكُلُهُ فَإِنَّكَ لَا تَسْتَطِيعُ مَا نَسْتَطِيعُ بِحَقٍّ» قَالَ فَفَعَلْتُ وَلَقِيَنَا أَخِي فَعَرَضْتُ عَلَيْهِ ثُمَّ أَتَيْتُهُمْ يَمْشُونَ وَأَمْشِي مَعَهُمْ فَرَزَقَ اللَّهُ السَّلَامَةَ حَتَّى قَدِمْنَا الْمَوْصِلَ فَأَتَيْنَا بِيَعَةً بِالْمَوْصِلِ فَلَمَّا دَخَلُوا احْتَفُّوا بِهِمْ وَقَالُوا أَيْنَ كُنْتُمْ؟ قَالُوا كُنَّا فِي بِلَادٍ لَا يَذْكُرُونَ اللَّهَ تَعَالَى فِيهَا عَبَدَةُ النِّيرَانِ وَكُنَّا نَعْبُدُ اللَّهَ فَطَرَدُونَا فَقَالُوا مَا هَذَا الْغُلَامُ؟ فَطَفِقُوا يُثْنُونَ عَلَيَّ وَقَالُوا صَحِبَنَا مِنْ تِلْكَ الْبِلَادِ فَلَمْ نَرَ مِنْهُ إِلَّا خَيْرًا قَالَ سَلْمَانُ فَوَاللَّهِ إِنَّهُمْ لَكَذَلِكَ إِذَا طَلَعَ عَلَيْهِمْ رَجُلٌ مِنْ كَهْفِ جَبَلٍ قَالَ فَجَاءَ حَتَّى سَلَّمَ وَجَلَسَ فَحَفُّوا بِهِ وَعَظَّمُوهُ أَصْحَابِي الَّذِينَ كُنْتُ مَعَهُمْ وَأَحْدَقُوا بِهِ فَقَالَ أَيْنَ كُنْتُمْ؟ فَأَخْبَرُوهُ فَقَالَ مَا هَذَا الْغُلَامُ مَعَكُمْ؟ فَأَثْنَوْا عَلَيَّ خَيْرًا وَأَخْبَرُوهُ بِإِتِّبَاعِي إِيَّاهُمْ وَلَمْ أَرَ مِثْلَ إِعْظَامِهِمْ إِيَّاهُ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ ذَكَرَ مَنْ أَرْسَلَ مِنْ رُسُلِهِ وَأَنْبِيَائِهِ وَمَا لَقُوا وَمَا صَنَعَ بِهِ وَذَكَرَ مَوْلِدَ عِيسَى بْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ وَأَنَّهُ وُلِدَ بِغَيْرِ ذَكَرٍ فَبَعَثَهُ اللَّهُ ﷻ رَسُولًا وَأَحْيَا عَلَى يَدَيْهِ الْمَوْتَى وَأَنَّهُ يَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَيَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ وَأَنْزَلَ عَلَيْهِ الْإِنْجِيلَ وَعَلَّمَهُ التَّوْرَاةَ وَبَعْثَهُ رَسُولًا إِلَى بَنِي إِسْرَائِيلَ فَكَفَرَ بِهِ قَوْمٌ وَآمَنَ بِهِ قَوْمٌ وَذَكَرَ بَعْضَ مَا لَقِيَ عِيسَى ابْنُ مَرْيَمَ وَأَنَّهُ كَانَ عَبْدَ اللَّهِ أَنْعَمَ اللَّهُ عَلَيْهِ فَشَكَرَ ذَلِكَ لَهُ وَ ؓ حَتَّى قَبَضَهُ اللَّهُ ﷻ وَهُوَ يَعِظُهُمْ وَيَقُولُ اتَّقُوا اللَّهَ وَالْزَمُوا مَا جَاءَ بِهِ عِيسَى عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ وَلَا تُخَالِفُوا فَيُخَالِفُ بِكُمْ ثُمَّ قَالَ مَنْ أَرَادَ أَنْ يَأْخُذَ مِنْ هَذَا شَيْئًا فَلْيَأْخُذْ فَجَعَلَ الرَّجُلُ يَقُومُ فَيَأْخُذُ الْجَرَّةَ مِنَ الْمَاءِ وَالطَّعَامِ فَقَامَ أَصْحَابِي الَّذِينَ جِئْتُ مَعَهُمْ فَسَلَّمُوا عَلَيْهِ وَعَظَّمُوهُ وَقَالَ لَهُمُ الْزَمُوا هَذَا الدِّينَ وَإِيَّاكُمْ أَنْ تَفَرَّقُوا وَاسْتَوْصُوا بِهَذَا الْغُلَامِ خَيْرًا وَقَالَ لِي يَا غُلَامُ هَذَا دَيْنُ اللَّهِ الَّذِي تَسْمَعُنِي أَقُولُهُ وَمَا سِوَاهُ الْكُفْرُ قَالَ قُلْتُ مَا أَنَا بِمُفَارِقُكَ قَالَ إِنَّكَ لَا تَسْتَطِيعُ أَنْ تَكُونَ مَعِي إِنِّي لَا أَخْرَجُ مِنْ كَهْفِي هَذَا إِلَّا كُلَّ يَوْمِ أَحَدٍ وَلَا تَقْدِرُ عَلَى الْكَيْنُونَةِ مَعِي قَالَ وَأَقْبَلَ عَلى أَصْحَابِهِ فَقَالُوا يَا غُلَامُ إِنَّكَ لَا تَسْتَطِيعُ أَنْ تَكُونَ مَعَهُ قُلْتُ مَا أَنَا بِمُفَارِقُكَ قَالَ لَهُ أَصْحَابُهُ يَا فُلَانُ إِنَّ هَذَا غُلَامٌ وَيُخَافُ عَلَيْهِ فَقَالَ لِي أَنْتَ أَعْلَمُ قُلْتُ فَإِنِّي لَا أُفَارِقُكَ فَبَكَى أَصْحَابِي الْأَوَّلُونَ الَّذِينَ كُنْتُ مَعَهُمْ عِنْدَ فُرَاقِهِمْ إِيَّايَ فَقَالَ يَا غُلَامُ خُذْ مِنْ هَذَا الطَّعَامِ مَا تَرَى أَنَّهُ يَكْفِيكَ إِلَى الْأَحَدِ الْآخَرِ وَخُذْ مِنَ الْمَاءِ مَا تَكْتَفِي بِهِ فَفَعَلْتُ فَمَا رَأَيْتُهُ نَائِمًا وَلَا طَاعِمًا إِلَّا رَاكِعًا وَسَاجِدًا إِلَى الْأَحَدِ الْآخَرِ فَلَمَّا أَصْبَحْنَا قَالَ لِي خُذْ جَرَّتَكَ هَذِهِ وَانْطَلِقْ فَخَرَجْتُ مَعَهُ أَتْبَعُهُ حَتَّى انْتَهَيْنَا إِلَى الصَّخْرَةِ وَإِذَا هُمْ قَدْ خَرَجُوا مِنْ تِلْكَ الْجِبَالِ يَنْتَظِرُونَ خُرُوجَهُ فَقَعَدُوا وَعَادَ فِي حَدِيثِهِ نَحْوَ الْمَرَّةِ الْأُولَى فَقَالَ الْزَمُوا هَذَا الدِّينَ وَلَا تَفَرَّقُوا وَاذْكُرُوا اللَّهَ وَاعْلَمُوا «أَنَّ عِيسَى ابْنَ مَرْيَمَ عَلَيْهِمَا الصَّلَاةُ وَالسَّلَامُ كَانَ عَبْدَ اللَّهِ تَعَالَى أَنْعَمَ اللَّهُ عَلَيْهِ ثُمَّ ذَكَرَنِي» فَقَالُوا لَهُ يَا فُلَانُ كَيْفَ وَجَدْتَ هَذَا الْغُلَامَ؟ فَأَثْنَى عَلَيَّ وَقَالَ خَيْرًا فَحَمِدُوا اللَّهَ تَعَالَى وَإِذَا خُبْزٌ كَثِيرٌ وَمَاءٌ كَثِيرٌ فَأَخَذُوا وَجَعَلَ الرَّجُلُ يَأْخُذُ مَا يَكْتَفِي بِهِ وَفَعَلْتُ فَتَفَرَّقُوا فِي تِلْكَ الْجِبَالِ وَرَجَعَ إِلَى كَهْفِهِ وَرَجَعْتُ مَعَهُ فَلَبِثْنَا مَا شَاءَ اللَّهُ يَخْرُجُ فِي كُلِّ يَوْمٍ أَحَدٍ وَيَخْرُجُونَ مَعَهُ وَيَحُفُّونَ بِهِ وَيُوصِيهِمْ بِمَا كَانَ يُوصِيهِمْ بِهِ فَخَرَجَ فِي أَحَدٍ فَلَمَّا اجْتَمَعُوا حَمِدَ اللَّهَ تَعَالَى وَوَعِظَهُمْ وَقَالَ مِثْلَ مَا كَانَ يَقُولُ لَهُمْ ثُمَّ قَالَ لَهُمْ آخِرَ ذَلِكَ يَا هَؤُلَاءِ إِنَّهُ قَدْ كَبِرَ سِنِّي وَرَقَّ عَظْمِي وَقَرُبَ أَجَلِي وَأَنَّهُ لَا عَهْدَ لِي بِهَذَا الْبَيْتِ مُنْذُ كَذَا وَكَذَا وَلَا بُدَّ مِنْ إِتْيَانِهِ فَاسْتَوْصُوا بِهَذَا الْغُلَامِ خَيْرًا فَإِنِّي رَأَيْتُهُ لَا بَأْسَ بِهِ قَالَ فَجَزِعَ الْقَوْمُ فَمَا رَأَيْتُ مِثْلَ جَزَعِهِمْ وَقَالُوا يَا فُلَانُ أَنْتَ كَبِيرٌ فَأَنْتَ وَحْدَكَ وَلَا نَأْمَنُ مِنْ أَنْ يُصِيبَكَ شَيْءٌ يُسَاعِدُكَ أَحْوَجُ مَا كُنَّا إِلَيْكَ قَالَ لَا تُرَاجِعُونِي لَا بُدَّ مِنَ اتِّبَاعِهِ وَلَكِنِ اسْتَوْصُوا بِهَذَا الْغُلَامِ خَيْرًا وَافْعَلُوا وَافْعَلُوا قَالَ فَقُلْتُ مَا أَنَا بِمُفَارِقُكَ قَالَ يَا سَلْمَانُ قَدْ رَأَيْتَ حَالِي وَمَا كُنْتُ عَلَيْهِ وَلَيْسَ هَذَا كَذَلِكَ أَنَا أَمْشِي أَصُومُ النَّهَارَ وَأَقُومُ اللَّيْلَ وَلَا أَسْتَطِيعُ أَنْ أَحْمِلَ مَعِي زَادًا وَلَا غَيْرَهُ وَأَنْتَ لَا تَقْدِرُ عَلَى هَذَا قُلْتُ مَا أَنَا بِمُفَارِقُكَ قَالَ أَنْتَ أَعْلَمُ قَالَ فَقَالُوا يَا فُلَانُ فَإِنَّا نَخَافُ عَلَى هَذَا الْغُلَامِ قَالَ فَهُوَ أَعْلَمُ قَدْ أَعْلَمْتَهُ الْحَالَ وَقَدْ رَأَى مَا كَانَ قَبْلَ هَذَا قُلْتُ لَا أُفَارِقُكَ قَالَ فَبَكَوْا وَوَدَّعُوهُ وَقَالَ لَهُمُ اتَّقُوا اللَّهَ وَكُونُوا عَلَى مَا أَوْصَيْتُكُمْ بِهِ فَإِنْ أَعِشْ فَعَلَيَّ أَرْجِعُ إِلَيْكُمْ وَإِنْ مِتُّ فَإِنَّ اللَّهَ حَيٌّ لَا يَمُوتُ فَسَلَّمَ عَلَيْهِمْ وَخَرَجَ وَخَرَجْتُ مَعَهُ وَقَالَ لِي أَحْمِلُ مَعَكَ مِنْ هَذَا الْخُبْزِ شَيْئًا تَأْكُلُهُ فَخَرَجَ وَخَرَجْتُ مَعَهُ يَمْشِي وَاتَّبَعْتُهُ يَذْكُرُ اللَّهَ تَعَالَى وَلَا يَلْتَفِتُ وَلَا يَقِفُ عَلَى شَيْءٍ حَتَّى إِذَا أَمْسَيْنَا قَالَ يَا سَلْمَانُ صَلِّ أَنْتَ وَنَمْ وَكُلْ وَاشْرَبْ ثُمَّ قَامَ وَهُوَ يُصَلِّي حَتَّى انْتَهَيْنَا إِلَى بَيْتِ الْمَقْدِسِ وَكَانَ لَا يَرْفَعُ طَرْفَهُ إِلَى السَّمَاءِ حَتَّى أَتَيْنَا إِلَى بَابِ الْمَسْجِدِ وَإِذَا عَلَى الْبَابِ مُقْعَدٌ فَقَالَ يَا عَبْدَ اللَّهِ قَدْ تَرَى حَالِي فَتَصَدَّقْ عَلَيَّ بِشَيْءٍ فَلَمْ يَلْتَفِتْ إِلَيْهِ وَدَخَلَ الْمَسْجِدَ وَدَخَلْتُ مَعَهُ فَجَعَلَ يَتْبَعُ أَمْكَنَةً مِنَ الْمَسْجِدِ فَصَلَّى فِيهَا فَقَالَ يَا سَلْمَانُ إِنِّي لَمْ أَنَمْ مُنْذُ كَذَا وَكَذَا وَلَمْ أَجِدْ طَعْمَ النَّوْمِ فَإِنْ فَعَلْتَ أَنْ تُوقِظَنِي إِذَا بَلَغَ الظِّلُّ مَكَانَ كَذَا وَكَذَا نِمْتُ فَإِنِّي أُحِبُّ أَنْ أَنَامَ فِي هَذَا الْمَسْجِدِ وَإِلَّا لَمْ أَنَمْ قَالَ قُلْتُ فَإِنِّي أَفْعَلُ قَالَ فَإِذَا بَلَغَ الظِّلُّ مَكَانَ كَذَا وَكَذَا فَأَيْقِظْنِي إِذَا غَلَبَتْنِي عَيْنِي فَنَامَ فَقُلْتُ فِي نَفْسِي هَذَا لَمْ يَنَمْ مُذْ كَذَا وَكَذَا وَقَدْ رَأَيْتُ بَعْضَ ذَلِكَ لَأَدَعَنَّهُ يَنَامُ حَتَّى يَشْتَفِيَ مِنَ النَّوْمِ قَالَ وَكَانَ فِيمَا يَمْشِي وَأَنَا مَعَهُ يُقْبِلُ عَلَيَّ فَيَعِظُنِي وَيُخْبِرُنِي أَنَّ لِي رَبًّا وَأَنَّ بَيْنَ يَدَيْ جَنَّةً وَنَارًا وَحِسَابًا وَيُعَلِّمُنِي وَيُذَكِّرُنِي نَحْوَ مَا يَذْكُرُ الْقَوْمُ يَوْمَ الْأَحَدِ حَتَّى قَالَ فِيمَا يَقُولُ يَا سَلْمَانُ إِنَّ اللَّهَ ﷻ سَوْفَ يَبْعَثُ رَسُولًا اسْمُهُ أَحْمَدُ يَخْرُجُ بِتُهْمَةَ وَكَانَ رَجُلًا أَعْجَمٍيًّا لَا يُحْسِنُ الْقَوْلَ عَلَامَتُهُ أَنَّهُ يَأْكُلُ الْهَدِيَّةَ وَلَا يَأْكُلُ الصَّدَقَةَ بَيْنَ كَتِفَيْهِ خَاتَمٌ وَهَذَا زَمَانُهُ الَّذِي يَخْرُجُ فِيهِ قَدْ تَقَارَبَ فَأَمَّا أَنَا فَإِنِّي شَيْخٌ كَبِيرٌ وَلَا أَحْسَبَنِي أُدْرِكُهُ فَإِنْ أَدْرَكْتُهُ أَنْتَ فَصَدِّقْهُ وَاتَّبِعْهُ قَالَ قُلْتُ وَإِنْ أَمَرَنِي بِتَرْكِ دِينِكَ وَمَا أَنْتَ عَلَيْهِ قَالَ اتْرُكْهُ فَإِنَّ الْحَقَّ فِيمَا يَأْمُرُ بِهِ وَرَضِيَ الرَّحْمَنُ فِيمَا قَالَ فَلَمْ يَمْضِ إِلَّا يَسِيرًا حَتَّى اسْتَيْقَظَ فَزِعًا يَذْكُرُ اللَّهَ تَعَالَى فَقَالَ لِي يَا سَلْمَانُ مَضَى الْفَيْءُ مِنْ هَذَا الْمَكَانِ وَلَمْ أَذْكُرْ أَيْنَ مَا كُنْتَ جَعَلْتَ عَلَى نَفْسِكَ قَالَ أَخْبَرْتَنِي أَنَّكَ لَمْ تَنَمْ مُنْذُ كَذَا وَكَذَا وَقَدْ رَأَيْتُ بَعْضَ ذَلِكَ فَأَحْبَبْتُ أَنْ تَشْتَفِيَ مِنَ النَّوْمِ فَحَمِدَ اللَّهَ تَعَالَى وَقَامَ فَخَرَجَ وَتَبِعْتُهُ فَمَرَّ بِالْمُقْعَدِ فَقَالَ الْمُقْعَدُ يَا عَبْدَ اللَّهِ دَخَلْتَ فَسَأَلْتُكَ فَلَمْ تُعْطِنِي وَخَرَجْتَ فَسَأَلْتُكَ فَلَمْ تُعْطِنِي فَقَامَ يَنْظُرُ هَلْ يَرَى أَحَدًا فَلَمْ يَرَهُ فَدَنَا مِنْهُ فَقَالَ لَهُ نَاوِلْنِي يَدَكَ فَنَاوَلَهُ فَقَالَ «بِسْمِ اللَّهِ فَقَامَ كَأَنَّهُ أَنْشَطَ مِنْ عِقَالٍ صَحِيحًا لَا عَيْبَ بِهِ فَخَلَا عَنْ بُعْدِهِ فَانْطَلَقَ ذَاهِبًا فَكَانَ لَا يَلْوِي عَلَى أَحَدٍ وَلَا يَقُومُ عَلَيْهِ» فَقَالَ لِي الْمُقْعَدُ يَا غُلَامُ احْمِلْ عَلَيَّ ثِيَابِي حَتَّى أنْطَلِقَ فَأَسِيرَ إِلَى أَهْلِي فَحَمَلْتُ عَلَيْهِ ثِيَابَهُ وَانْطَلَقَ لَا يَلْوِي عَلَيَّ فَخَرَجْتُ فِي إِثْرِهِ أَطْلُبُهُ فَكُلَّمَا سَأَلْتُ عَنْهُ قَالُوا أَمَامَكَ حَتَّى لَقِيَنِي رَكْبٌ مِنْ كَلْبٍ فَسَأَلْتُهُمْ فَلَمَّا سَمِعُوا الْفَتَى أَنَاخَ رَجُلٌ مِنْهُمْ لِي بَعِيرَهُ فَحَمَلَنِي خَلْفَهُ حَتَّى أَتَوْا بِلَادَهُمْ فَبَاعُونِي فَاشْتَرَتْنِي امْرَأَةٌ مِنَ الْأَنْصَارِ فَجَعَلَتْنِي فِي حَائِطٍ بِهَا وَقَدِمَ رَسُولُ اللَّهِ ﷺ فَأَخْبَرْتُ بِهِ فَأَخَذْتُ شَيْئًا مِنْ تَمْرِ حَائِطِي فَجَعَلْتُهُ عَلَى شَيْءٍ ثُمَّ أَتَيْتُهُ فَوَجَدْتُ عِنْدَهُ نَاسًا وَإِذَا أَبُو بَكْرٍ أَقْرَبُ النَّاسِ إِلَيْهِ فَوَضَعْتُهُ بَيْنَ يَدَيْهِ وَقَالَ مَا هَذَا؟ قُلْتُ صَدَقَةٌ قَالَ لِلْقَوْمِ «كُلُوا وَلَمْ يَأْكُلْ» ثُمَّ لَبِثْتُ مَا شَاءَ اللَّهُ ثُمَّ أَخَذْتُ مِثْلَ ذَلِكَ فَجَعَلْتُ عَلَى شَيْءٍ ثُمَّ أَتَيْتُهُ فَوَجَدْتُ عِنْدَهُ نَاسًا وَإِذَا أَبُو بَكْرٍ أَقْرَبُ الْقَوْمِ مِنْهُ فَوَضَعْتُهُ بَيْنَ يَدَيْهِ فَقَالَ لِي مَا هَذَا؟ قُلْتُ هَدِيَّةٌ قَالَ «بِسْمِ اللَّهِ وَأَكَلَ وَأَكَلَ الْقَوْمُ» قُلْتُ فِي نَفْسِي هَذِهِ مِنْ آيَاتِهِ كَانَ صَاحِبِي رَجُلًا أَعْجَمِيٌّ لَمْ يُحْسِنْ أَنْ يَقُولَ تِهَامَةً فَقَالَ تُهْمَةٌ وَقَالَ اسْمُهُ أَحْمَدُ فَدُرْتُ خَلْفَهُ فَفَطِنَ بِي فَأَرْخَى ثَوْبًا فَإِذَا الْخَاتَمُ فِي نَاحِيَةِ كَتِفِهِ الْأَيْسَرِ فَتَبَيَّنْتُهُ ثُمَّ دُرْتُ حَتَّى جَلَسْتُ بَيْنَ يَدَيْهِ فَقُلْتُ أَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّكَ رَسُولُ اللَّهِ فَقَالَ مَنْ أَنْتَ قُلْتُ مَمْلُوكٌ قَالَ فَحَدَّثْتُهُ حَدِيثِي وَحَدِيثُ الرَّجُلِ الَّذِي كُنْتُ مَعَهُ وَمَا أَمَرَنِي بِهِ قَالَ لِمَنْ أَنْتَ؟ قُلْتُ لِامْرَأَةٍ مِنَ الْأَنْصَارِ جَعَلْتَنِي فِي حَائِطٍ لَهَا قَالَ يَا أَبَا بَكْرٍ قَالَ لَبَّيْكَ قَالَ اشْتَرِهِ فَاشْتَرَانِي أَبُو بَكْرٍ فَأَعْتَقَنِي فَلَبِثْتُ مَا شَاءَ اللَّهُ أَنْ أَلْبَثَ فَسَلَّمْتُ عَلَيْهِ وَقَعَدْتُ بَيْنَ يَدَيْهِ فَقُلْتُ يَا رَسُولَ اللَّهِ مَا تَقُولُ فِي دِينِ النَّصَارَى قَالَ «لَا خَيْرَ فِيهِمْ وَلَا فِي دِينِهِمْ» فَدَخَلَنِي أَمَرٌ عَظِيمٌ فَقُلْتُ فِي نَفْسِي هَذَا الَّذِي كُنْتُ مَعَهُ وَرَأَيْتُ مَا رَأَيْتُهُ ثُمَّ رَأَيْتُهُ أَخَذَ بِيَدِ الْمُقْعَدِ فَأَقَامَهُ اللَّهُ عَلَى يَدَيْهِ وَقَالَ «لَا خَيْرَ فِي هَؤُلَاءِ وَلَا فِي دِينِهِمْ» فَانْصَرَفْتُ وَفِي نَفْسِي مَا شَاءَ اللَّهُ فَأَنْزَلَ اللَّهُ ﷻ عَلَى النَّبِيِّ ﷺ {ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ} [المائدة 82] إِلَى آخِرِ الْآيَةِ فَقَالَ رَسُولُ اللَّهِ ﷺ «عَلَيَّ بِسَلْمَانَ» فَأَتَى الرَّسُولُ وَأَنَا خَائِفٌ فَجِئْتُ حَتَّى قَعَدْتُ بَيْنَ يَدَيْهِ فَقَرَأَ بِسْمِ اللَّهِ الرَّحْمَنِ {ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ} [المائدة 82] إِلَى آخِرِ الْآيَةِ يَا سَلْمَانُ إِنَّ أُولَئِكَ الَّذِينَ كُنْتَ مَعَهُمْ وَصَاحِبُكَ لَمْ يَكُونُوا نَصَارَى إِنَّمَا كَانُوا مُسْلِمَيْنِ فَقُلْتُ يَا رَسُولَ اللَّهِ وَالَّذِي بَعَثَكَ بِالْحَقِّ لَهُوَ الَّذِي أَمَرَنِي بِاتِّبَاعِكَ فَقُلْتُ لَهُ وَإِنْ أَمَرَنِي بِتَرْكِ دِينِكَ وَمَا أَنْتَ عَلَيْهِ قَالَ فَاتْرُكْهُ فَإِنَّ الْحَقَّ وَمَا يَجِبُ فِيمَا يَأْمُرُكَ بِهِ  

قَالَ الْحَاكِمُ رَحِمَهُ اللَّهُ تَعَالَى

ذِكْرُ الزَّجْرِ عَنِ الرَّغْبَةِ عَنِ الْآبَاءِ إِذْ رَغْبَةُ الْمَرْءِ عَنْ أَبِيهِ ضَرْبٌ مِنَ الْكُفْرِ

ibnhibban:414 – al-Ḥasan b. Sufyān Binasā And ʾAḥmad b. ʿAlī b. al-Muthanná Bi-al-Mawṣil Wa-al-Faḍl b. al-Ḥubāb al-Jumaḥī Bi-al-Baṣrah Wa-al-Lafẓ Lilḥasan > ʿAbdullāh b. Muḥammad b. Asmāʾ from my cousin Jūwayriyah b. Asmāʾ > ʿAmmī Jūwayriyah b. Asmāʾ > Mālik b. Anas > al-Zuhrī > ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > ʿAbdullāh b. ʿAbbās

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)   

ابن حبّان:٤١٤ – أَخْبَرَنَا الْحَسَنُ بْنُ سُفْيَانَ بِنَسَا وَأَحْمَدُ بْنُ عَلِيِّ بْنِ الْمُثَنَّى بِالْمَوْصِلِ وَالْفَضْلُ بْنُ الْحُبَابِ الْجُمَحِيُّ بِالْبَصْرَةِ وَاللَّفْظُ لِلْحَسَنِ قَالُوا حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ ابْنُ أَخِي جُوَيْرِيَةَ بْنِ أَسْمَاءَ قَالَ حَدَّثَنَا عَمِّي جُوَيْرِيَةُ بْنُ أَسْمَاءَ عَنْ مَالِكِ بْنِ أَنَسٍ عَنِ الزُّهْرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ أَخْبَرَهُ أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّهُ كَانَ يُقْرِئُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ قَالَ

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

ذِكْرُ الْأَمْرِ لِلْمَرْءِ بِتَرْكِ صَدَقَةِ مَالِهِ كُلِّهِ وَالِاقْتِصَارِ عَلَى الْبَعْضِ مِنْهُ إِذْ هُوَ خَيْرٌ

ibnhibban:3370 – Muḥammad b. al-Ḥasan b. Qutaybah > Muḥammad b. Abū al-Sarī > ʿAbd al-Razzāq > Maʿmar > al-Zuhrī > ʿAbd al-Raḥman b. Kaʿb b. Mālik from his father > Lam Atakhallaf
Request/Fix translation

  

ابن حبّان:٣٣٧٠ – أَخْبَرَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ قُتَيْبَةَ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي السَّرِيِّ قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ قَالَ أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ كَعْبِ بْنِ مَالِكٍ عَنْ أَبِيهِ قَالَ

«لَمْ أَتَخَلَّفْ عَنِ النَّبِيِّ ﷺ فِي غَزْوَةٍ غَزَاهَا حَتَّى كَانَتْ غَزْوَةَ تَبُوكَ إِلَّا بَدْرٍ وَلَمْ يُعَاتِبِ النَّبِيُّ ﷺ أَحَدًا تَخَلَّفَ عَنْ بَدْرٍ إِنَّمَا خَرَجَ النَّبِيُّ ﷺ يُرِيدُ الْعِيرَ وَخَرَجَتْ قُرَيْشٌ مُغِيثِينَ لِعِيرِهِمْ فَالْتَقَوْا عَلَى غَيْرِ مَوْعِدٍ كَمَا قَالَ اللَّهُ وَلَعَمْرِي إِنَّ أَشْرَفَ مَشَاهِدِ رَسُولِ اللَّهِ ﷺ فِي النَّاسِ لَبَدْرٌ وَمَا أُحِبُّ أَنِّي كُنْتُ شَهِدْتُهَا مَكَانَ بَيْعَتِي لَيْلَةَ الْعَقَبَةِ حِينَ تَوَاثَقْنَا عَلَى الْإِسْلَامِ وَلَمْ أَتَخَلَّفْ بَعْدُ عَنِ النَّبِيِّ ﷺ فِي غَزْوَةٍ غَزَاهَا حَتَّى كَانَتْ غَزْوَةُ تَبُوكَ وَهِيَ آخِرُ غَزْوَةٍ غَزَاهَا آذَنَ النَّبِيُّ ﷺ النَّاسَ بِالرَّحِيلِ وَأَرَادَ أَنْ يَتَأَهَّبُوا أُهْبَةَ غَزْوِهِمْ وَذَلِكَ حِينَ طَابَ الظِّلَالُ وَطَابَتِ الثِّمَارُ وَكَانَ قَلَّمَا أَرَادَ غَزْوَةً إِلَّا وَرَّى غَيْرَهَا وَكَانَ يَقُولُ » الْحَرْبُ خُدْعَةٌ « فَأَرَادَ النَّبِيُّ ﷺ فِي غَزْوَةِ تَبُوكَ أَنْ يَتَأَهَّبَ النَّاسُ أُهْبَتَهُ وَأَنَا أَيْسَرُ مَا كُنْتُ قَدْ جَمَعْتُ رَاحِلَتَيْنِ لِي فَلَمْ أَزَلْ كَذَلِكَ حَتَّى قَامَ النَّبِيُّ ﷺ غَادِيًا بِالْغَدَاةِ وَذَلِكَ يَوْمُ الْخَمِيسِ وَكَانَ يُحِبُّ أَنْ يَخْرُجَ يَوْمَ الْخَمِيسِ فَأَصْبَحَ غَادِيًا فَقُلْتُ أَنْطَلِقُ إِلَى السُّوقِ وَأَشْتَرِي جِهَازِي ثُمَّ أَلْحَقُ بِهَا فَانْطَلَقْتُ إِلَى السُّوقِ مِنَ الْغَدِ فَعَسُرَ عَلَيَّ بَعْضُ شَأْنِي فَرَجَعْتُ فَقُلْتُ » أَرْجِعُ غَدًا إِنْ شَاءَ اللَّهُ فَأَلْحَقُ بِهِمْ فَعَسُرَ عَلَيَّ بَعْضُ شَأْنِي أَيْضًا فَلَمْ أَزَلْ كَذَلِكَ حَتَّى لَبَّسَ بِيَ الذَّنْبُ وَتَخَلَّفْتُ عَنِ النَّبِيِّ ﷺ فَجَعَلْتُ أَمْشِي فِي الْأَسْوَاقِ وَأَطْرَافِ الْمَدِينَةِ فَيُحْزِنُنِي أَنْ لَا أَرَى أَحَدًا تَخَلَّفَ عَنْ رَسُولِ اللَّهِ ﷺ إِلَّا رَجُلًا مَغْمُوصًا عَلَيْهِ فِي النِّفَاقِ وَكَانَ لَيْسَ أَحَدٌ تَخَلَّفَ إِلَّا أَرَى ذَلِكَ سَيَخْفَى لَهُ وَكَانَ النَّاسُ كَثِيرًا لَا يَجْمَعُهُمْ دِيوَانٌ وَكَانَ جَمِيعُ مَنْ تَخَلَّفَ عَنِ النَّبِيِّ ﷺ بَضْعَةً وَثَمَانِينَ رَجُلًا وَلَمْ يَذْكُرْنِي النَّبِيُّ ﷺ حَتَّى بَلَغَ تَبُوكَ فَلَمَّا بَلَغَ تَبُوكَ قَالَ «مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ»؟ فَقَالَ رَجُلٌ مِنْ قَوْمِي خَلَّفَهُ يَا رَسُولَ اللَّهِ بُرْدَاهُ وَالنَّظَرُ فِي عِطْفَيْهِ فَقَالَ مُعَاذُ بْنُ جَبَلٍ بِئْسَ مَا قُلْتَ وَاللَّهِ يَا نَبِيَّ اللَّهِ مَا نَعْلَمُ إِلَّا خَيْرًا قَالَ فَبَيْنَا هُمْ كَذَلِكَ إِذَا رَجُلٌ يَزُولُ بِهِ السَّرَابُ فَقَالَ النَّبِيُّ ﷺ «كُنَّ أَبَا خَيْثَمَةَ» فَإِذَا هُوَ أَبُو خَيْثَمَةَ فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ غَزْوَةَ تَبُوكَ وَقَفَلَ وَدَنَا مِنَ الْمَدِينَةِ جَعَلْتُ أَتَذَكَّرُ مَاذَا أَخْرُجُ بِهِ مِنْ سَخَطِ النَّبِيِّ ﷺ وَأَسْتَعِينُ عَلَى ذَلِكَ بِكُلِّ ذِي رَأْيٍ مِنْ أَهْلِ بَيْتِي حَتَّى إِذَا قِيلَ النَّبِيُّ ﷺ مُصَبِّحُكُمْ بِالْغَدَاةِ رَاحَ عَنِّي الْبَاطِلُ وَعَرَفْتُ أَنِّي لَا أَنْجُو إِلَّا بِالصِّدْقِ فَدَخَلَ النَّبِيُّ ﷺ ضَحًى فَصَلَّى فِي الْمَسْجِدِ رَكْعَتَيْنِ وَكَانَ إِذَا قَدِمَ مِنْ سَفَرٍ فَعَلَ ذَلِكَ دَخَلَ الْمَسْجِدَ فَصَلَّى فِيهِ رَكْعَتَيْنِ ثُمَّ جَلَسَ فَجَعَلَ يَأْتِيهِ مَنْ تَخَلَّفَ فَيَحْلِفُونَ لَهُ وَيَعْتَذِرُونَ إِلَيْهِ فَيَسْتَغْفِرُ لَهُمْ وَيَقْبَلُ عَلَانِيَتَهُمْ وَيَكِلُ سَرَائِرَهُمْ إِلَى اللَّهِ فَدَخَلْتُ الْمَسْجِدَ فَإِذَا هُوَ جَالِسٌ فَلَمَّا رَآنِي تَبَسَّمَ تَبَسُّمَ الْمُغْضَبِ فَجِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ فَقَالَ رَسُولُ اللَّهِ ﷺ «أَلَمْ تَكُنِ ابْتَعْتَ ظَهْرًا» قُلْتُ بَلَى يَا نَبِيَّ اللَّهِ فَقَالَ «مَا خَلَّفَكَ عَنِّي»؟ فَقُلْتُ وَاللَّهِ لَوْ بَيْنَ يَدَيْ أَحَدٍ مِنَ النَّاسِ غَيْرِكَ جَلَسْتُ لَخَرَجْتُ مِنْ سَخَطِهِ عَلَيَّ بِعُذْرٍ وَلَقَدْ أُوتِيتُ جَدَلًا وَلَكِنِّي قَدْ عَلِمْتُ يَا نَبِيَّ اللَّهِ أَنِّي إِنْ حَدَّثْتُكَ الْيَوْمَ بِقَوْلٍ تَجِدُ عَلَيَّ فِيهِ وَهُوَ حَقٌّ فَإِنِّي أَرْجُو فِيهِ عُقْبَى اللَّهِ وَإِنْ حَدَّثْتُكَ الْيَوْمَ بِحَدِيثٍ تَرْضَى عَنِّي فِيهِ وَهُوَ كَذِبٌ أَوْشَكَ أَنْ يُطْلِعَكَ اللَّهُ عَلَيَّ وَاللَّهِ يَا نَبِيَّ اللَّهِ مَا كُنْتُ قَطُّ أَيْسَرَ وَلَا أَخَفَّ حَاذًا مِنِّي حَيْثُ تَخَلَّفْتُ عَلَيْكَ فَقَالَ النَّبِيُّ ﷺ «أَمَّا هَذَا فَقَدْ صَدَقَكُمُ الْحَدِيثَ قُمْ حَتَّى يَقْضِيَ اللَّهُ فِيكَ» فَقُمْتُ فَثَارَ عَلَى أَثَرِي نَاسٌ مِنْ قَوْمِي يُؤَنِّبُونَنِي فَقَالُوا وَاللَّهِ مَا نَعْلَمُكَ أَذْنَبْتَ ذَنْبًا قَطُّ قَبْلَ هَذَا فَهَلَّا اعْتَذَرْتَ إِلَى رَسُولِ اللَّهِ ﷺ بِعُذْرٍ يَرْضَاهُ عَنْكَ فِيهِ وَكَانَ اسْتِغْفَارُ رَسُولِ اللَّهِ ﷺ سَيَأْتِي مِنْ وَرَاءِ ذَلِكَ وَلَمْ تَقِفْ مَوْقِفًا لَا نَدْرِي مَاذَا يُقْضَى لَكَ فِيهِ فَلَمْ يَزَالُوا يُؤَنِّبُونَنِي حَتَّى هَمَمْتُ أَنْ أَرْجِعَ فَأُكَذِّبَ نَفْسِي فَقُلْتُ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ غَيْرِي قَالُوا نَعَمْ قَالَهُ هِلَالُ بْنُ أُمَيَّةَ وَمُرَارَةُ بْنُ رَبِيعَةَ فَذَكَرُوا رَجُلَيْنِ صَالِحَيْنِ شَهِدَا بَدْرًا لِيَ فِيهِمَا أُسْوَةٌ فَقُلْتُ وَاللَّهِ لَا أَرْجِعُ إِلَيْهِ فِي هَذَا أَبَدًا وَلَا أُكَذِّبُ نَفْسِي وَنَهَى النَّبِيُّ ﷺ عَنْ كَلَامِنَا أَيُّهَا الثَّلَاثَةُ فَجَعَلْتُ أَخْرُجُ إِلَى السُّوقِ وَلَا يُكَلِّمُنِي أَحَدٌ وَتَنَكَّرَ لَنَا النَّاسُ حَتَّى مَا هُمْ بِالَّذِينَ نَعْرِفُ وَتَنَكَّرَ لَنَا الْحِيطَانُ حَتَّى مَا هِيَ بِالْحِيطَانِ الَّتِي نَعْرِفُ وَتَنَكَّرَتْ لَنَا الْأَرْضُ حَتَّى مَا هِيَ بِالْأَرْضِ الَّتِي نَعْرِفُ وَكُنْتُ أَقْوَى أَصْحَابِي فَكُنْتُ أَخْرُجُ فَأَطُوفُ فِي الْأَسْوَاقِ فَآتِي الْمَسْجِدَ وَآتِي النَّبِيَّ ﷺ فَأُسَلِّمُ عَلَيْهِ وَأَقُولُ هَلْ حَرَّكَ شَفَتَيْهِ بِالسَّلَامِ فَإِذَا قُمْتُ أُصَلِّي إِلَى سَارِيَةٍ وَأَقْبَلْتُ عَلَى صَلَاتِي نَظَرَ إِلَيَّ النَّبِيُّ ﷺ بِمُؤَخَّرِ عَيْنَيْهِ وَإِذَا نَظَرْتُ إِلَيْهِ أَعْرَضَ عَنِّي وَاشْتَكَى صَاحِبَايَ فَجَعَلَا يَبْكِيَانِ اللَّيْلَ وَالنَّهَارَ وَلَا يُطْلِعَانِ رُءُوسَهُمَا قَالَ فَبَيْنَا أَنَا أَطُوفُ فِي الْأَسْوَاقِ إِذَا رَجُلٌ نَصْرَانِيٌّ قَدْ جَاءَ بِطَعَامٍ لَهُ يَبِيعُهُ يَقُولُ مَنْ يَدُلُّ عَلَى كَعْبِ بْنِ مَالِكٍ فَطَفِقَ النَّاسُ يُشِيرُونَ لَهُ إِلَيَّ فَأَتَانِي بِصَحِيفَةٍ مِنْ مَلِكِ غَسَّانَ فَإِذَا فِيهَا أَمَّا بَعْدُ فَإِنَّهُ بَلَغَنِي أَنَّ صَاحِبَكَ قَدْ جَفَاكَ وَأَقْصَاكَ وَلَسْتَ بِدَارِ هَوَانٍ وَلَا مَضْيَعَةٍ فَالْحَقْ بِنَا نُوَاسِكَ فَقُلْتُ هَذَا أَيْضًا مِنَ الْبَلَاءِ فَسَجَرْتُ لَهَا التَّنُّورَ فَأَحْرَقْتُهَا فِيهِ فَلَمَّا مَضَتْ أَرْبَعُونَ لَيْلَةً إِذَا رَسُولٌ مِنَ النَّبِيِّ ﷺ قَدْ أَتَانِي فَقَالَ اعْتَزَلِ امْرَأَتَكَ فَقُلْتُ أُطَلِّقُهَا قَالَ لَا وَلَكِنْ لَا تَقْرَبْهَا فَجَاءَتِ امْرَأَةُ هِلَالِ بْنِ أُمَيَّةَ فَقَالَتْ يَا نَبِيَّ اللَّهِ إِنَّ هِلَالَ بْنَ أُمَيَّةَ شَيْخٌ ضَعِيفٌ فَهَلْ تَأْذَنْ لِي أَنْ أَخْدُمَهُ قَالَ «نَعَمْ وَلَكِنْ لَا يَقْرَبَنَّكِ» قَالَتْ يَا نَبِيَّ اللَّهِ مَا بِهِ حَرَكَةٌ لِشَيْءٍ مَا زَالَ مُتَّكِئًا يَبْكِي اللَّيْلَ وَالنَّهَارَ مُذْ كَانَ مِنْ أَمْرِهِ مَا كَانَ قَالَ كَعْبٌ فَلَمَّا طَالَ عَلَيَّ الْبَلَاءُ اقْتَحَمْتُ عَلَى أَبِي قَتَادَةَ حَائِطَهُ وَهُوَ ابْنُ عَمِّي فَسَلَّمْتُ عَلَيْهِ فَلَمْ يَرُدَّ فَقُلْتُ أَنْشُدُكَ اللَّهَ يَا أَبَا قَتَادَةَ أَتَعْلَمُ أَنِّي أُحِبُّ اللَّهَ وَرَسُولَهُ فَسَكَتَ فَقُلْتُ أَنْشُدُكَ اللَّهَ يَا أَبَا قَتَادَةَ أَتَعْلَمُ أَنِّي أُحِبُّ اللَّهَ وَرَسُولَهُ؟ فَسَكَتَ فَقُلْتُ أَنْشُدُكَ اللَّهَ يَا أَبَا قَتَادَةَ أَتَعْلَمُ أَنِّي أُحَبُّ اللَّهَ وَرَسُولَهُ فَقَالَ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ فَلَمْ أَمْلِكْ نَفْسِي أَنْ بَكَيْتُ ثُمَّ اقْتَحَمْتُ الْحَائِطَ خَارِجًا حَتَّى إِذَا مَضَتْ خَمْسُونَ لَيْلَةً مِنْ حِينَ نَهَى النَّبِيُّ ﷺ عَنْ كَلَامِنَا صَلَّيْتُ عَلَى ظَهْرِ بَيْتٍ لَنَا صَلَاةَ الْفَجْرِ وَأَنَا فِي الْمَنْزِلَةِ الَّتِي قَالَ اللَّهُ قَدْ ضَاقَتْ عَلَيْنَا الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْنَا أَنْفُسُنَا إِذْ سَمِعْتُ نِدَاءً مِنْ ذِرْوَةِ سَلْعٍ أَنْ أَبْشِرْ يَا كَعْبَ بْنَ مَالِكٍ فَخَرَرْتُ سَاجِدًا وَعَرَفْتُ أَنَّ اللَّهَ قَدْ جَاءَنَا بِالْفَرَجِ ثُمَّ جَاءَ رَجُلٌ يَرْكُضُ عَلَى فَرَسٍ يُبَشِّرُنِي فَكَانَ الصَّوْتُ أَسْرَعَ مِنْ فَرَسِهِ فَأَعْطَيْتُهُ ثَوْبِي بِشَارَةً وَلَبِسَتْ ثَوْبَيْنِ آخَرِينَ وَكَانَتْ تَوْبَتُنَا نَزَلَتْ عَلَى النَّبِيِّ ﷺ ثُلُثَ اللَّيْلِ فَقَالَتْ أُمُّ سَلَمَةَ يَا نَبِيَّ اللَّهِ أَلَا نُبَشِّرُ كَعْبَ بْنَ مَالِكٍ فَقَالَ «إِذًا يَحْطِمُكُمُ النَّاسُ وَيَمْنَعُونَكُمُ النَّوْمَ سَائِرَ اللَّيْلَةِ» قَالَ وَكَانَتْ أُمُّ سَلَمَةَ مُحْسِنَةً فِي شَأْنِي تُخْبِرُنِي بِأَمْرِي فَانْطَلَقْتُ إِلَى النَّبِيِّ ﷺ فَإِذَا هُوَ جَالِسٌ فِي الْمَسْجِدِ وَحَوْلَهُ الْمُسْلِمُونَ وَهُوَ يَسْتَنِيرُ كَاسْتِنَارِ الْقَمَرِ وَكَانَ إِذَا سُرَّ بِالْأَمْرِ اسْتَنَارَ فَجِئْتُ فَجَلَسْتُ بَيْنَ يَدَيْهِ فَقَالَ «يَا كَعْبُ بْنَ مَالِكٍ أَبْشِرْ بِخَيْرِ يَوْمٍ أَتَى عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّكَ» قَالَ فَقُلْتُ يَا نَبِيَّ اللَّهِ أَمِنْ عِنْدِ اللَّهِ أُمْ مِنْ عِنْدِكَ؟ قَالَ «بَلْ مِنْ عِنْدِ اللَّهِ» ثُمَّ تَلَا عَلَيْهِمْ {لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ} حَتَّى بَلَغَ {هُوَ التَّوَّابُ الرَّحِيمُ} قَالَ وَفِينَا نَزَلَتِ {اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ} قَالَ فَقُلْتُ يَا نَبِيَّ اللَّهِ إِنَّ مِنْ تَوْبَتِي أَنِّي لَا أُحَدِّثُ إِلَّا صِدْقًا وَأَنْ أَنْخَلِعَ مِنْ مَالِي كُلِّهِ صَدَقَةً إِلَى اللَّهِ وَإِلَى رَسُولِهِ ﷺ فَقَالَ «أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ فَهُوَ خَيْرٌ لَكَ» قَالَ فَقُلْتُ فَإِنِّي أُمْسِكُ سَهْمِيَ الَّذِي بِخَيْبَرَ قَالَ فَمَا أَنْعَمَ اللَّهُ عَلَيَّ مِنْ نِعْمَةٍ بَعْدَ الْإِسْلَامِ أَعْظَمَ فِي نَفْسِي مِنْ صِدْقِي رَسُولَ اللَّهِ ﷺ حِينَ صَدَقْتُهُ أَنَا وَصَاحِبَايَ أَنْ لَا نَكُونَ كَذَبْنَا فَهَلَكْنَا كَمَا هَلَكُوا وَمَا تَعَمَّدْتُ لِكَذْبَةٍ بَعْدُ وَإِنِّي لَأَرْجُو أَنْ يَحْفَظَنِيَ اللَّهُ فِيمَا بَقِيَ قَالَ الزُّهْرِيُّ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ حَدِيثِ كَعْبِ بْنِ مَالِكٍ  

ذِكْرُ مَا يُسْتَحَبُّ لِلْإِمَامِ اسْتِعْمَالُ الْمُهَادَنَةِ بَيْنَهُ وَبَيْنَ أَعْدَاءِ اللَّهِ إِذَا رَأَى بِالْمُسْلِمِينَ ضَعْفًا يَعْجِزُونَ عَنْهُمْ

ibnhibban:4872 – Muḥammad b. al-Ḥasan b. Qutaybah > Muḥammad b. al-Mutawakkil b. Abū al-Sarī > ʿAbd al-Razzāq > Maʿmar > al-Zuhrī > ʿUrwah b. al-Zubayr > al-Miswar b. Makhramah And Marwān b. al-Ḥakam Yuṣaddiq Kul Wāḥid Minhumā Ḥadīthuh Ḥadīth Ṣāḥibih

(whose narrations attest each other) Messenger of Allah ﷺ set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, "Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right." By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet ﷺ went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet ﷺ sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, "Al-Qaswa' (i.e. the she-camel's name) has become stubborn! Al-Qaswa' has become stubborn!" The Prophet ﷺ said, "Al-Qaswa' has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant." Then he said, "By the Name of Him in Whose Hands my soul is, if they (i.e. the Quraish infidels) ask me anything which will respect the ordinances of Allah, I will grant it to them." The Prophet ﷺ then rebuked the she-camel and she got up. The Prophet ﷺ changed his way till he dismounted at the farthest end of Al-Hudaibiya at a pit (i.e. well) containing a little water which the people used in small amounts, and in a short while the people used up all its water and complained to Messenger of Allah ﷺ; of thirst. The Prophet ﷺ took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started and continued sprouting out till all the people quenched their thirst and returned with satisfaction. While they were still in that state, Budail bin Warqa-al- Khuzaʿi came with some persons from his tribe Khuzaʿa and they were the advisers of Messenger of Allah ﷺ who would keep no secret from him and were from the people of Tihama. Budail said, "I left Kaʿb bin Luai and 'Amir bin Luai residing at the profuse water of Al-Hudaibiya and they had milch camels (or their women and children) with them, and will wage war against you, and will prevent you from visiting the Kaʿba." Messenger of Allah ﷺ said, "We have not come to fight anyone, but to perform the ʿUmra. No doubt, the war has weakened Quraish and they have suffered great losses, so if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and the people (i.e. the 'Arab infidels other than Quraish), and if I have victory over those infidels, Quraish will have the option to embrace Islam as the other people do, if they wish; they will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight with them defending my Cause till I get killed, but (I am sure) Allah will definitely make His Cause victorious." Budail said, "I will inform them of what you have said." So, he set off till he reached Quraish and said, "We have come from that man (i.e. Muhammad) whom we heard saying something which we will disclose to you if you should like." Some of the fools among Quraish shouted that they were not in need of this information, but the wiser among them said, "Relate what you heard him saying." Budail said, "I heard him saying so-and-so," relating what the Prophet ﷺ had told him. ʿUrwa bin Masʿud got up and said, "O people! Aren't you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He said, "Do you mistrust me?" They said, "No." He said, "Don't you know that I invited the people of ʿUkaz for your help, and when they refused I brought my relatives and children and those who obeyed me (to help you)?" They said, "Yes." He said, "Well, this man (i.e. the Prophet) has offered you a reasonable proposal, you'd better accept it and allow me to meet him." They said, "You may meet him." So, he went to the Prophet ﷺ and started talking to him. The Prophet ﷺ told him almost the same as he had told Budail. Then ʿUrwa said, "O Muhammad! Won't you feel any scruple in extirpating your relations? Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reverse should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but people from various tribes who would run away leaving you alone." Hearing that, Abu Bakr abused him and said, "Do you say we would run and leave the Prophet ﷺ alone?" ʿUrwa said, "Who is that man?" They said, "He is Abu Bakr." ʿUrwa said to Abu Bakr, "By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I would retort on you." ʿUrwa kept on talking to the Prophet ﷺ and seizing the Prophet's beard as he was talking while Al-Mughira bin Shuʿba was standing near the head of the Prophet, holding a sword and wearing a helmet. Whenever ʿUrwa stretched his hand towards the beard of the Prophet, Al-Mughira would hit his hand with the handle of the sword and say (to ʿUrwa), "Remove your hand from the beard of Messenger of Allah ﷺ." ʿUrwa raised his head and asked, "Who is that?" The people said, "He is Al-Mughira bin Shuʿba." ʿUrwa said, "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?" Before embracing Islam Al-Mughira was in the company of some people. He killed them and took their property and came (to Medina) to embrace Islam. The Prophet ﷺ said (to him, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was taken through treason). ʿUrwa then started looking at the Companions of the Prophet. By Allah, whenever Messenger of Allah ﷺ spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. ʿUrwa returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An- Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." ʿUrwa added, "No doubt, he has presented to you a good reasonable offer, so please accept it." A man from the tribe of Bani Kinana said, "Allow me to go to him," and they allowed him, and when he approached the Prophet and his companions, Messenger of Allah ﷺ said, "He is so-and-so who belongs to the tribe that respects the Budn (i.e. camels of the sacrifice). So, bring the Budn in front of him." So, the Budn were brought before him and the people received him while they were reciting Talbiya. When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Kaʿba." When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). I do not think it is advisable to prevent them from visiting the Kaʿba." Another person called Mikraz bin Hafs got up and sought their permission to go to Muhammad, and they allowed him, too. When he approached the Muslims, the Prophet ﷺ said, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet and as he was talking, Suhail bin ʿAmr came. When Suhail bin ʿAmr came, the Prophet ﷺ said, "Now the matter has become easy." Suhail said to the Prophet "Please conclude a peace treaty with us." So, the Prophet ﷺ called the clerk and said to him, "Write: By the Name of Allah, the most Beneficent, the most Merciful." Suhail said, "As for 'Beneficent,' by Allah, I do not know what it means. So write: By Your Name O Allah, as you used to write previously." The Muslims said, "By Allah, we will not write except: By the Name of Allah, the most Beneficent, the most Merciful." The Prophet ﷺ said, "Write: By Your Name O Allah." Then he dictated, "This is the peace treaty which Muhammad, Messenger of Allah ﷺ has concluded." Suhail said, "By Allah, if we knew that you are Messenger of Allah ﷺ we would not prevent you from visiting the Kaʿba, and would not fight with you. So, write: "Muhammad bin ʿAbdullah." The Prophet ﷺ said, "By Allah! I am Apostle of Allah even if you people do not believe me. Write: Muhammad bin ʿAbdullah." (Az-Zuhri said, "The Prophet ﷺ accepted all those things, as he had already said that he would accept everything they would demand if it respects the ordinance of Allah, (i.e. by letting him and his companions perform ʿUmra.)" The Prophet ﷺ said to Suhail, "On the condition that you allow us to visit the House (i.e. Kaʿba) so that we may perform Tawaf around it." Suhail said, "By Allah, we will not (allow you this year) so as not to give chance to the 'Arabs to say that we have yielded to you, but we will allow you next year." So, the Prophet ﷺ got that written. Then Suhail said, "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." The Muslims said, "Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim? While they were in this state Abu- Jandal bin Suhail bin ʿAmr came from the valley of Mecca staggering with his fetters and fell down amongst the Muslims. Suhail said, "O Muhammad! This is the very first term with which we make peace with you, i.e. you shall return Abu Jandal to me." The Prophet ﷺ said, "The peace treaty has not been written yet." Suhail said, "I will never allow you to keep him." The Prophet ﷺ said, "Yes, do." He said, "I won't do.: Mikraz said, "We allow you (to keep him)." Abu Jandal said, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Don't you see how much I have suffered?" (continued...) (continuing... 1): -3.891:... ... Abu Jandal had been tortured severely for the Cause of Allah. ʿUmar bin Al-Khattab said, "I went to the Prophet ﷺ and said, 'Aren't you truly the Messenger of Allah?' The Prophet ﷺ said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'I am Messenger of Allah ﷺ and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Kaʿba and perform Tawaf around it?' He said, 'Yes, but did I tell you that we would visit the Kaʿba this year?' I said, 'No.' He said, 'So you will visit it and perform Tawaf around it?' " ʿUmar further said, "I went to Abu Bakr and said, 'O Abu Bakr! Isn't he truly Allah's Prophet?' He replied, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'Indeed, he is Messenger of Allah ﷺ and he does not disobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.' I said, 'Was he not telling us that we would go to the Kaʿba and perform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Kaʿba this year?' I said, 'No.' He said, "You will go to Kaʿba and perform Tawaf around it." (Az-Zuhri said, " ʿUmar said, 'I performed many good deeds as expiation for the improper questions I asked them.' ") When the writing of the peace treaty was concluded, Messenger of Allah ﷺ said to his companions, "Get up and' slaughter your sacrifices and get your head shaved." By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left them and went to Um Salama and told her of the people's attitudes towards him. Um Salama said, "O the Prophet ﷺ of Allah! Do you want your order to be carried out? Go out and don't say a word to anybody till you have slaughtered your sacrifice and call your barber to shave your head." So, the Prophet ﷺ went out and did not talk to anyone of them till he did that, i.e. slaughtered the sacrifice and called his barber who shaved his head. Seeing that, the companions of the Prophet ﷺ got up, slaughtered their sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other. Then some believing women came (to the Prophet ﷺ ); and Allah revealed the following Divine Verses:-- "O you who believe, when the believing women come to you as emigrants examine them . . ." (60.10) ʿUmar then divorced two wives of his who were infidels. Later on Muawiya bin Abu Sufyan married one of them, and Safwan bin Umaiya married the other. When the Prophet ﷺ returned to Medina, Abu Basir, a new Muslim convert from Quraish came to him. The Infidels sent in his pursuit two men who said (to the Prophet ﷺ ), "Abide by the promise you gave us." So, the Prophet ﷺ handed him over to them. They took him out (of the City) till they reached Dhul-Hulaifa where they dismounted to eat some dates they had with them. Abu Basir said to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and said, "By Allah, it is very fine and I have tried it many times." Abu Basir said, "Let me have a look at it." When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Medina and entered the Mosque running. When Messenger of Allah ﷺ saw him he said, "This man appears to have been frightened." When he reached the Prophet ﷺ he said, "My companion has been murdered and I would have been murdered too." Abu Basir came and said, "O Messenger of Allah ﷺ, by Allah, Allah has made you fulfill your obligations by your returning me to them (i.e. the Infidels), but Allah has saved me from them." The Prophet ﷺ said, "Woe to his mother! what excellent war kindler he would be, should he only have supporters." When Abu Basir heard that he understood that the Prophet ﷺ would return him to them again, so he set off till he reached the seashore. Abu Jandal bin Suhail got himself released from them (i.e. infidels) and joined Abu Basir. So, whenever a man from Quraish embraced Islam he would follow Abu Basir till they formed a strong group. By Allah, whenever they heard about a caravan of Quraish heading towards Sham, they stopped it and attacked and killed them (i.e. infidels) and took their properties. The people of Quraish sent a message to the Prophet ﷺ requesting him for the Sake of Allah and Kith and kin to send for (i.e. Abu Basir and his companions) promising that whoever (amongst them) came to the Prophet ﷺ would be secure. So the Prophet ﷺ sent for them (i.e. Abu Basir's companions) and Allah I revealed the following Divine Verses: "And it is He Who Has withheld their hands from you and your hands From them in the midst of Mecca, After He made you the victorious over them. ... the unbelievers had pride and haughtiness, in their hearts ... the pride and haughtiness of the time of ignorance." (48.24-26) And their pride and haughtiness was that they did not confess (write in the treaty) that he (i.e. Muhammad) was the Prophet of Allah and refused to write: "In the Name of Allah, the most Beneficent, the Most Merciful," and they (the mushriks) prevented them (the Muslims) from visiting the House (the Kaʿbah). (Using translation from Bukhārī 2731)  

ابن حبّان:٤٨٧٢ – أَخْبَرَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ قُتَيْبَةَ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْمُتَوَكِّلِ بْنِ أَبِي السَّرِيِّ قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ قَالَ أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ قَالَ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ

عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانِ بْنِ الْحَكَمِ يُصَدِّقُ كُلُّ وَاحِدٍ مِنْهُمَا حَدِيثُهُ حَدِيثُ صَاحِبِهِ قَالَا خَرَجَ النَّبِيُّ ﷺ زَمَنَ الْحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَةً مِنْ أَصْحَابِهِ حَتَّى إِذَا كَانُوا بِذِي الْحُلَيْفَةِ قَلَّدَ رَسُولُ اللَّهِ ﷺ وَأَشْعَرَ ثُمَّ أَحْرَمَ بِالْعُمْرَةِ وَبَعَثَ بَيْنَ يَدَيْهِ عَيْنًا لَهُ رَجُلًا مِنْ خُزَاعَةَ يَجِيئُهُ بِخَبَرِ قُرَيْشٍ وَسَارَ رَسُولُ اللَّهِ ﷺ حَتَّى إِذَا كَانَ بِغَدِيرِ الْأَشْطَاطِ قَرِيبًا مِنْ عُسْفَانَ أَتَاهُ عَيْنُهُ الْخُزَاعِيُّ فَقَالَ إِنِّي تَرَكْتُ كَعْبَ بْنَ لُؤَيٍّ وَعَامِرَ بْنَ لُؤَيٍّ قَدْ جَمَعُوا لَكَ الْأَحَابِيشَ وَجَمَعُوا لَكَ جُمُوعًا كَثِيرَةً وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْبَيْتِ الْحَرَامِ فَقَالَ النَّبِيُّ ﷺ «أَشِيرُوا عَلَيَّ أَتَرَوْنَ أَنْ نَمِيلَ إِلَى ذَرَارِيِّ هَؤُلَاءِ الَّذِينَ أَعَانُوهُمْ فَنُصِيبَهُمْ فَإِنْ قَعَدُوا قَعَدُوا مَوْتُورِينَ مَحْزُونِينَ وَإِنْ نَجَوْا يَكُونُوا عُنُقًا قَطَعَهَا اللَّهُ أَمْ تَرَوْنَ أَنْ نَؤُمَّ الْبَيْتَ فَمَنْ صَدَّنَا عَنْهُ قَاتَلْنَاهُ؟ » فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ رِضْوَانُ اللَّهِ عَلَيْهِ اللَّهُ وَرَسُولُهُ أَعْلَمُ يَا نَبِيَّ اللَّهِ إِنَّمَا جِئْنَا مُعْتَمِرِينَ وَلَمْ نَجِئْ لِقِتَالِ أَحَدٍ وَلَكِنْ مَنْ حَالَ بَيْنَنَا وَبَيْنَ الْبَيْتِ قَاتَلْنَاهُ فَقَالَ النَّبِيُّ ﷺ «فَرُوحُوا إِذَا» قَالَ الزُّهْرِيُّ فِي حَدِيثِهِ وَكَانَ أَبُو هُرَيْرَةَ يَقُولُ مَا رَأَيْتُ أَحَدًا أَكْثَرَ مُشَاوَرَةً لِأَصْحَابِهِ مِنْ رَسُولِ اللَّهِ ﷺ قَالَ الزُّهْرِيُّ فِي حَدِيثِهِ عَنْ عُرْوَةَ عَنِ الْمِسْوَرِ وَمَرْوَانَ فِي حَدِيثِهِمَا فَرَاحُوا حَتَّى إِذَا كَانُوا بِبَعْضِ الطَّرِيقِ قَالَ النَّبِيُّ ﷺ «إِنَّ خَالِدَ بْنَ الْوَلِيدِ بِالْغَمِيمِ فِي خَيْلٍ لِقُرَيْشٍ طَلِيعَةً فَخُذُوا ذَاتَ الْيَمِينِ فَوَاللَّهِ مَا شَعَرَ بِهِمْ خَالِدُ بْنُ الْوَلِيدِ حَتَّى إِذَا هُوَ بِقَتَرَةِ الْجَيْشِ فَأَقْبَلَ يَرْكُضُ نَذِيرًا لِقُرَيْشٍ وَسَارَ النَّبِيُّ ﷺ حَتَّى إِذَا كَانَ بِالثَّنِيَّةِ الَّتِي يَهْبِطُ عَلَيْهِمْ مِنْهَا فَلَمَّا انْتَهَى إِلَيْهَا بَرَكَتْ رَاحِلَتُهُ» فَقَالَ النَّاسُ حَلَّ حَلَّ فَأَلَحَّتْ فَقَالُوا خَلَأَتِ الْقَصْوَاءُ فَقَالَ النَّبِيُّ ﷺ «مَا خَلَأَتِ الْقَصْوَاءُ وَمَا ذَلِكَ لَهَا بِخُلُقٍ وَلَكِنْ حَبَسَهَا حَابِسُ الْفِيلِ» ثُمَّ قَالَ «وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللَّهِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا ثُمَّ زَجَرَهَا فَوَثَبَتْ بِهِ» قَالَ فَعَدَلَ عَنْهُمْ حَتَّى نَزَلَ بِأَقْصَى الْحُدَيْبِيَةِ عَلَى ثَمَدٍ قَلِيلِ الْمَاءِ إِنَّمَا يَتَبَرَّضُهُ النَّاسُ تَبَرُّضًا فَلَمْ يَلْبَثْ بِالنَّاسِ أَنْ نَزَحُوهُ فَشُكِيَ إِلَى رَسُولِ اللَّهِ ﷺ الْعَطَشُ فَانْتَزَعَ سَهْمًا مِنْ كِنَانَتِهِ ثُمَّ أَمَرَهُمْ أَنْ يَجْعَلُوهُ فِيهِ قَالَ فَمَا زَالَ يَجِيشُ لَهُمْ بِالرِّيِّ حَتَّى صَدَرُوا عَنْهُ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ جَاءَهُ بُدَيْلُ بْنُ وَرْقَاءَ الْخُزَاعِيُّ فِي نَفَرٍ مِنْ قَوْمِهِ مِنْ خُزَاعَةَ وَكَانَتْ عَيْبَةَ نُصْحِ رَسُولِ اللَّهِ ﷺ مِنْ أَهْلِ تِهَامَةَ فَقَالَ إِنِّي تَرَكْتُ كَعْبَ بْنَ لُؤَيٍّ وَعَامِرَ بْنَ لُؤَيٍّ نَزَلُوا أَعْدَادَ مِيَاهِ الْحُدَيْبِيَةِ مَعَهُمُ الْعُوذُ الْمَطَافِيلُ وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْبَيْتِ الْحَرَامِ فَقَالَ رَسُولُ اللَّهِ ﷺ «إِنَّا لَمْ نَجِئْ لِقِتَالِ أَحَدٍ وَلَكِنَّا جِئْنَا مُعْتَمِرِينَ فَإِنَّ قُرَيْشًا قَدْ نَهِكَتْهُمُ الْحَرْبُ وَأَضَرَّتْ بِهِمْ فَإِنْ شَاءُوا مَادَدْتُهُمْ مُدَّةً وَيَخْلُوا بَيْنِي وَبَيْنَ النَّاسِ فَإِنْ ظَهَرْنَا وَشَاءُوا أَنْ يَدْخُلُوا فِيمَا دَخَلَ فِيهِ النَّاسُ فَعَلُوا وَقَدْ جَمُّوا وَإِنْ هُمْ أَبَوْا فَوَالَّذِي نَفْسِي بِيَدِهِ لَأُقَاتِلَنَّهُمْ عَلَى أَمْرِي هَذَا حَتَّى تَنْفَرِدَ سَالِفَتِي أَوْ لَيُبْدِيَنَّ اللَّهُ أَمْرَهُ» قَالَ بُدَيْلُ بْنُ وَرْقَاءَ سَأُبَلِّغُهُمْ مَا تَقُولُ فَانْطَلَقَ حَتَّى أَتَى قُرَيْشًا فَقَالَ إِنَّا قَدْ جِئْنَاكُمْ مِنْ عِنْدِ هَذَا الرَّجُلِ وَسَمِعْنَاهُ يَقُولُ قَوْلًا فَإِنْ شِئْتُمْ أَنْ نَعْرِضَهُ عَلَيْكُمْ فَعَلْنَا فَقَالَ سُفَهَاؤُهُمْ لَا حَاجَةَ لَنَا فِي أَنْ تُخْبِرُونَا عَنْهُ بِشَيْءٍ وَقَالَ ذُو الرَّأْيِ هَاتِ مَا سَمِعْتَهُ يَقُولُ قَالَ سَمِعْتُهُ يَقُولُ كَذَا وَكَذَا فَأَخْبَرْتُهُمْ بِمَا قَالَ النَّبِيُّ ﷺ فَقَامَ عِنْدَ ذَلِكَ أَبُو مَسْعُودٍ عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ فَقَالَ يَا قَوْمُ أَلَسْتُمْ بِالْوَلَدِ؟ قَالُوا بَلَى قَالَ أَلَسْتُ بِالْوَالِدِ قَالُوا بَلَى قَالَ فَهَلْ تَتَّهِمُونِي قَالُوا لَا قَالَ أَلَسْتُمْ تَعْلَمُونَ أَنِّي اسْتَنْفَرْتُ أَهْلَ عُكَاظٍ فَلَمَّا بَلَّحُوا عَلَيَّ جِئْتُكُمْ بِأَهْلِي وَوَلَدِي وَمَنْ أَطَاعَنِي قَالُوا بَلَى قَالَ فَإِنَّ هَذَا امْرُؤٌ عَرَضَ عَلَيْكُمْ خُطَّةَ رُشْدٍ فَاقْبَلُوهَا وَدَعُونِي آتِهِ قَالُوا ائْتِهِ فَأَتَاهُ قَالَ فَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَقَالَ رَسُولُ اللَّهِ ﷺ نَحْوًا مِنْ قَوْلِهِ لِبُدَيْلِ بْنِ وَرْقَاءَ فَقَالَ عُرْوَةُ بْنُ مَسْعُودٍ ذَلِكَ يَا مُحَمَّدُ أَرَأَيْتَ إِنِ اسْتَأْصَلْتَ قَوْمَكَ هَلْ سَمِعْتَ أَحَدًا مِنَ الْعَرَبِ اجْتَاحَ أَصْلَهُ قَبْلَكَ وَإِنْ تَكُنِ الْأُخْرَى فَوَاللَّهِ إِنِّي أَرَى وُجُوهًا وَأَرَى أَشْوَابًا مِنَ النَّاسِ خُلَقَاءَ أَنْ يَفِرُّوا وَيَدَعُوكَ فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ رِضْوَانُ اللَّهِ عَلَيْهِ امْصُصْ بِبَظْرِ اللَّاتِ أَنَحْنُ نَفِرُّ وَنَدَعُهُ فَقَالَ أَبُو مَسْعُودٍ مَنْ هَذَا قَالُوا أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ فَقَالَ أَمَا وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا يَدٌ كَانَتْ لَكَ عِنْدِي لَمْ أَجْزِكَ بِهَا لَأَجَبْتُكَ وَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَكُلَّمَا كَلَّمَهُ أَخَذَ بِلِحْيَتِهِ وَالْمُغِيرَةُ بْنُ شُعْبَةَ الثَّقَفِيُّ قَائِمٌ عَلَى رَأْسِ النَّبِيِّ ﷺ وَعَلَيْهِ ال سَّيْفُ وَالْمِغْفَرُ فَكُلَّمَا أَهْوَى عُرْوَةُ بِيَدِهِ إِلَى لِحْيَةِ النَّبِيِّ ﷺ ضَرَبَ يَدَهُ بِنَعْلِ السَّيْفِ وَقَالَ أَخِّرْ يَدَكَ عَنْ لِحْيَةِ رَسُولِ اللَّهِ ﷺ فَرَفَعَ عُرْوَةُ رَأْسَهُ وَقَالَ مَنْ هَذَا؟ فَقَالُوا الْمُغِيرَةُ بْنُ شُعْبَةَ الثَّقَفِيُّ فَقَالَ أَيْ غُدَرُ أَوَلَسْتُ أَسْعَى فِي غَدْرَتِكَ وَكَانَ الْمُغِيرَةُ بْنُ شُعْبَةَ صَحِبَ قَوْمًا فِي الْجَاهِلِيَّةِ فَقَتَلَهُمْ وَأَخَذَ أَمْوَالَهُمْ ثُمَّ جَاءَ فَأَسْلَمَ فَقَالَ لَهُ النَّبِيُّ ﷺ «أَمَّا الْإِسْلَامُ فَأَقْبَلَ وَأَمَّا الْمَالُ فَلَسْتُ مِنْهُ فِي شَيْءٍ» قَالَ ثُمَّ إِنَّ عُرْوَةَ جَعَلَ يَرْمُقُ صَحَابَةَ رَسُولِ اللَّهِ ﷺ بِعَيْنِهِ فَوَاللَّهِ مَا يَتَنَخَّمُ رَسُولُ اللَّهِ ﷺ نُخَامَةً إِلَّا وَقَعَتْ فِي كَفِّ رَجُلٍ مِنْهُمْ فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ وَإِذَا أَمَرَهُمُ انْقَادُوا لِأَمْرِهِ وَإِذَا تَوَضَّأَ كَادُوا يَقْتَتِلُونَ عَلَى وَضُوئِهِ وَإِذَا تَكَلَّمَ خَفَضُوا أَصْوَاتَهُمْ عِنْدَهُ وَمَا يُحِدُّونَ إِلَيْهِ النَّظَرَ تَعْظِيمًا لَهُ فَرَجَعَ عُرْوَةُ بْنُ مَسْعُودٍ إِلَى أَصْحَابِهِ فَقَالَ أَيْ قَوْمُ وَاللَّهِ لَقَدْ وَفَدْتُ إِلَى الْمُلُوكِ وَوَفَدْتُ إِلَى كِسْرَى وَقَيْصَرَ وَالنَّجَاشِيِّ وَاللَّهِ مَا رَأَيْتُ مَلِكًا قَطُّ يُعَظِّمُهُ أَصْحَابُهُ مَا يُعَظِّمُ أَصْحَابُ مُحَمَّدٍ مُحَمَّدًا وَوَاللَّهِ إِنْ يَتَنَخَّمْ نُخَامَةً إِلَّا وَقَعَتْ فِي كَفِّ رَجُلٍ مِنْهُمْ فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ وَإِذَا أَمَرَهُمُ ابْتَدَرُوا أَمْرَهُ وَإِذَا تَوَضَّأَ اقْتَتَلُوا عَلَى وَضُوئِهِ وَإِذْ تَكَلَّمَ خَفَضُوا أَصْوَاتَهُمْ عِنْدَهُ وَمَا يُحِدُّونَ إِلَيْهِ النَّظَرَ تَعْظِيمًا لَهُ وَإِنَّهُ قَدْ عَرَضَ عَلَيْكُمْ خُطَّةَ رُشْدٍ فَقَبَلَوهَا فَقَالَ رَجُلٌ مِنْ بَنِي كِنَانَةَ دَعُونِي آتِهِ فَلَمَّا أَشْرَفَ عَلَى النَّبِيِّ ﷺ قَالَ النَّبِيُّ ﷺ «هَذَا فُلَانٌ مِنْ قَوْمٍ يُعَظِّمُونَ الْبُدْنَ فَابْعَثُوهَا لَهُ» قَالَ فَبُعِثَتْ وَاسْتَقْبَلَهُ الْقَوْمُ يُلَبُّونَ فَلَمَّا رَأَى ذَلِكَ قَالَ سُبْحَانَ اللَّهِ لَا يَنْبَغِي لِهَؤُلَاءِ أَنْ يُصَدُّوا عَنِ الْبَيْتِ فَلَمَّا رَجَعَ إِلَى أَصْحَابِهِ قَالَ رَأَيْتُ الْبُدْنَ قَدْ قُلِّدَتْ وَأُشْعِرَتْ فَمَا أَرَى أَنْ يُصَدُّوا عَنِ الْبَيْتِ فَقَامَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ مِكْرَزٌ فَقَالَ دَعُونِي آتِهِ فَقَالُوا ائْتِهِ فَلَمَّا أَشْرَفَ عَلَيْهِمْ قَالَ النَّبِيُّ ﷺ «هَذَا مِكْرَزٌ وَهُوَ رَجُلٌ فَاجِرٌ» فَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَبَيْنَمَا هُوَ يُكَلِّمُهُ إِذْ جَاءَهُ سُهَيْلُ بْنُ عَمْرٍو قَالَ مَعْمَرٌ فَأَخْبَرَنِي أَيُّوبُ السَّخْتِيَانِيُّ عَنْ عِكْرِمَةَ قَالَ فَلَمَّا جَاءَ سُهَيْلٌ قَالَ النَّبِيُّ ﷺ «هَذَا سُهَيْلٌ قَدْ سَهَّلَ اللَّهُ لَكُمْ أَمْرَكُمْ» قَالَ مَعْمَرٌ فِي حَدِيثِهِ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنِ الْمِسْوَرِ وَمَرْوَانَ فَلَمَّا جَاءَ سُهَيْلٌ قَالَ هَاتِ اكْتُبْ بَيْنَنَا وَبَيْنَكُمْ كِتَابًا فَدَعَا الْكَاتِبُ فَقَالَ «اكْتُبْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ» فَقَالَ سُهَيْلٌ أَمَّا الرَّحْمَنُ فَلَا أَدْرِي وَاللَّهِ مَا هُوَ وَلَكِنِ اكْتُبْ بِاسْمِكَ اللَّهُمَّ ثُمَّ قَالَ النَّبِيُّ ﷺ «اكْتُبْ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ» فَقَالَ سُهَيْلُ بْنُ عَمْرٍو لَوْ كُنَّا نَعْلَمُ أَنَّكَ رَسُولُ اللَّهِ مَا صَدَدْنَاكَ عَنِ الْبَيْتِ وَلَا قَاتَلْنَاكَ وَلَكِنِ اكْتُبْ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ فَقَالَ النَّبِيُّ ﷺ «وَاللَّهِ إِنِّي لَرَسُولُ اللَّهِ وَإِنْ كَذَّبْتُمُونِي اكْتُبْ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ» قَالَ الزُّهْرِيُّ وَذَلِكَ لِقَوْلِهِ لَا يَسْأَلُونِي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللَّهِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا وَقَالَ فِي حَدِيثِهِ عَنْ عُرْوَةَ عَنِ الْمِسْوَرِ وَمَرْوَانَ فَقَالَ النَّبِيُّ ﷺ «عَلَى أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَ الْبَيْتِ فَنَطُوفُ بِهِ» فَقَالَ سُهَيْلُ بْنُ عَمْرٍو إِنَّهُ لَا يَتَحَدَّثُ الْعَرَبُ أَنَّا أَخَذْنَا ضَغْطَةً وَلَكِنْ لَكَ مِنَ الْعَامِ الْمُقْبِلِ فَكَتَبَ فَقَالَ سُهَيْلُ بْنُ عَمْرٍو عَلَى أَنَّهُ لَا يَأْتِيكَ مِنَّا رَجُلٌ وَإِنْ كَانَ عَلَى دِينِكَ أَوْ يُرِيدُ دِينَكَ إِلَّا رَدَدْتَهُ إِلَيْنَا فَقَالَ الْمُسْلِمُونَ سُبْحَانَ اللَّهِ كَيْفَ يُرَدُّ إِلَى الْمُشْرِكِينَ وَقَدْ جَاءَ مُسْلِمًا فَبَيْنَمَا هُمْ عَلَى ذَلِكَ إِذْ جَاءَ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو يَرْسُفُ فِي قُيُودِهِ قَدْ خَرَجَ مِنْ أَسْفَلِ مَكَّةَ حَتَّى رَمَى بِنَفْسِهِ بَيْنَ الْمُسْلِمِينَ فَقَالَ سُهَيْلُ بْنُ عَمْرٍو يَا مُحَمَّدُ هَذَا أَوَّلُ مَنْ نُقَاضِيكَ عَلَيْهِ أَنْ تَرُدَّهُ إِلَيَّ فَقَالَ النَّبِيُّ ﷺ «إِنَّا لَمْ نُمْضِ الْكِتَابَ بَعْدُ» فَقَالَ وَاللَّهِ لَا أُصَالِحُكَ عَلَى شَيْءٍ أَبَدًا فَقَالَ النَّبِيُّ ﷺ «فَأَجِزْهُ لِي» فَقَالَ مَا أَنَا بِمُجِيزِهِ لَكَ قَالَ فَافْعَلْ قَالَ مَا أَنَا بِفَاعِلٍ قَالَ مِكْرَزٌ بَلْ قَدْ أَجَزْنَاهُ لَكَ فَقَالَ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو يَا مَعْشَرُ الْمُسْلِمِينَ أُرَدُّ إِلَى الْمُشْرِكِينَ وَقَدْ جِئْتُ مُسْلِمًا أَلَا تَرَوْنَ إِلَى مَا قَدْ لَقِيتُ وَكَانَ قَدْ عُذِّبَ عَذَابًا شَدِيدًا فِي اللَّهِ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ رِضْوَانُ اللَّهِ عَلَيْهِ وَاللَّهِ مَا شَكَكْتُ مُنْذُ أَسْلَمْتُ إِلَّا يَوْمَئِذٍ فَأَتَيْتُ النَّبِيَّ ﷺ فَقُلْتُ أَلَسْتَ رَسُولَ اللَّهِ حَقًّا قَالَ «بَلَى» قُلْتُ أَلَسْنَا عَلَى الْحَقِّ وَعَدُوُّنَا عَلَى الْبَاطِلِ؟ قَالَ «بَلَى» قُلْتُ فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذَا قَالَ «إِنِّي رَسُولُ اللَّهِ وَلَسْتُ أَعْصِي رَبِّي وَهُوَ نَاصِرِيٌّ» قُلْتُ أَوَ لَيْسَ كُنْتَ تُحَدِّثُنَا أَنَّا سَنَأْتِي الْبَيْتَ فَنَطُوفُ بِهِ؟ قَالَ «بَلَى» فَخَبَّرْتُكَ أَنَّكَ تَأْتِيَهِ الْعَامَ قَالَ لَا قَالَ فَإِنَّكَ تَأْتِيَهِ فَتَطُوفُ بِهِ قَالَ فَأَتَيْتُ أَبَا بَكْرٍ الصِّدِّيقَ رِضْوَانُ اللَّهِ عَلَيْهِ فَقُلْتُ يَا أَبَا بَكْرٍ أَلَيْسَ هَذَا نَبِيَّ اللَّهِ حَقًّا قَالَ بَلَى قُلْتُ أَوَ لَسْنَا عَلَى الْحَقِّ وَعَدُوُّنَا عَلَى الْبَاطِلِ قَالَ بَلَى قُلْتُ فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذَا قَالَ أَيُّهَا الرَّجُلُ إِنَّهُ رَسُولُ اللَّهِ وَلَيْسَ يَعْصِي رَبَّهُ وَهُوَ نَاصِرُهُ فَاسْتَمْسَكَ بِغَرْزِهِ حَتَّى تَمُوتَ فَوَاللَّهِ إِنَّهُ عَلَى الْحَقِّ قُلْتُ أَوَ لَيْسَ كَانَ يُحَدِّثُنَا أَنَّا سَنَأْتِي الْبَيْتَ وَنَطُوفُ بِهِ؟ قَالَ بَلَى قَالَ فَأَخْبَرَكَ أَنَّا نَأْتِيهِ الْعَامَ قُلْتُ لَا قَالَ فَإِنَّكَ آتِيَهِ وَتَطُوفُ بِهِ قَالَ عُمَرُ بْنُ الْخَطَّابِ رِضْوَانُ اللَّهِ عَلَيْهِ فَعَمِلْتُ فِي ذَلِكَ أَعْمَالًا يَعْنِي فِي نَقْضِ الصَّحِيفَةِ فَلَمَّا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنَ الْكِتَابِ أَمَرَ رَسُولُ اللَّهِ ﷺ أَصْحَابَهُ فَقَالَ «انْحَرُوا الْهَدْيَ وَاحْلِقُوا» قَالَ فَوَاللَّهِ مَا قَامَ رَجُلٌ مِنْهُمْ رَجَاءَ أَنْ يُحْدِثَ اللَّهُ أَمْرًا فَلَمَّا لَمْ يَقُمْ أَحَدٌ مِنْهُمْ قَامَ رَسُولُ اللَّهِ ﷺ فَدَخَلَ عَلَى أُمِّ سَلَمَةَ فَقَالَ «مَا لَقِيتُ مِنَ النَّاسِ» قَالَتْ أُمُّ سَلَمَةَ أَوَ تُحِبُّ ذَاكَ اخْرُجْ وَلَا تُكَلِّمَنَّ أَحَدًا مِنْهُمْ كَلِمَةً حَتَّى تَنْحَرَ بُدْنَكَ وَتَدْعُو حَالِقَكَ فَقَامَ النَّبِيُّ ﷺ فَخَرَجَ وَلَمْ يُكَلِّمْ أَحَدًا مِنْهُمْ حَتَّى نَحَرَ بُدْنَهُ ثُمَّ دَعَا حَالِقَهُ فَحَلَقَهُ فَلَمَّا رَأَى ذَلِكَ النَّاسُ جَعَلَ بَعْضُهُمْ يُحَلِّقُ بَعْضًا حَتَّى كَادَ بَعْضُهُمْ يَقْتُلُ بَعْضًا قَالَ ثُمَّ جَاءَ نِسْوَةٌ مُؤْمِنَاتٌ فَأَنْزَلَ اللَّهُ تَعَالَى {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ} إِلَى آخِرِ الْآيَةِ قَالَ فَطَلَّقَ عُمَرُ رِضْوَانُ اللَّهِ عَلَيْهِ امْرَأَتَيْنِ كَانَتَا لَهُ فِي الشِّرْكِ فَتَزَوَّجَ إِحْدَاهُمَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ وَالْأُخْرَى صَفْوَانُ بْنُ أُمَيَّةَ قَالَ رَجَعَ ﷺ إِلَى الْمَدِينَةِ فَجَاءَهُ أَبُو بَصِيرٍ رَجُلٌ مِنْ قُرَيْشٍ وَهُوَ مُسْلِمٌ فَأَرْسَلُوا فِي طَلَبِهِ رَجُلَيْنِ وَقَالُوا الْعَهْدُ الَّذِي جَعَلْتَ لَنَا فَدَفَعَهُ إِلَى الرَّجُلَيْنِ فَخَرَجَا حَتَّى بَلَغَا بِهِ ذَا الْحُلَيْفَةِ فَنَزَلُوا يَأْكُلُونَ مِنْ تَمْرٍ لَهُمْ فَقَالَ أَبُو بَصِيرٍ لِأَحَدِ الرَّجُلَيْنِ وَاللَّهِ لَأَرَى سَيْفَكَ هَذَا يَا فُلَانُ جَيِّدًا فَقَالَ أَجَلْ وَاللَّهِ إِنَّهُ لَجَيِّدٌ لَقَدْ جَرَّبْتُ بِهِ ثُمَّ جَرَّبْتُ فَقَالَ أَبُو بَصِيرٍ أَرِنِي أَنْظُرُ إِلَيْهِ فَأَمْكَنَهُ مِنْهُ فَضَرَبَهُ حَتَّى بَرَدَ وَفَرَّ الْآخَرُ حَتَّى أَتَى الْمَدِينَةَ فَدَخَلَ الْمَسْجِدَ يَعْدُو فَقَالَ رَسُولُ اللَّهِ ﷺ «لَقَدْ رَأَى هَذَا ذُعْرًا» فَلَمَّا انْتَهَى إِلَى النَّبِيِّ ﷺ قَالَ قَتَلَ وَاللَّهِ صَاحِبِي وَإِنِّي لَمَقْتُولٌ فَجَاءَ أَبُو بَصِيرٍ فَقَالَ يَا نَبِيَّ اللَّهِ قَدْ وَاللَّهِ أَوْفَى اللَّهُ ذِمَّتَكَ قَدْ رَدَدْتَنِي إِلَيْهِمْ ثُمَّ أَنْجَانِي اللَّهُ مِنْهُمْ فَقَالَ النَّبِيُّ ﷺ «وَيْلُ أُمِّهِ لَوْ كَانَ مَعَهُ أَحَدٌ» فَلَمَّا سَمِعَ بِذَلِكَ عَرَفَ أَنَّهُ سَيَرُدُّهُ إِلَيْهِمْ مَرَّةً أُخْرَى فَخَرَجَ حَتَّى أَتَى سَيْفَ الْبَحْرِ قَالَ وَتَفَلَّتَ مِنْهُمْ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو فَلَحِقَ بِأَبِي بَصِيرٍ فَجَعَلَ لَا يَخْرُجُ مِنْ قُرَيْشٍ رَجُلٌ أَسْلَمَ إِلَّا لَحِقَ بِأَبِي بَصِيرٍ حَتَّى اجْتَمَعَتْ مِنْهُمْ عِصَابَةٌ قَالَ فَوَاللَّهِ مَا يَسْمَعُونَ بِعِيرٍ خَرَجَتْ لِقُرَيْشٍ إِلَى الشَّامِ إِلَّا اعْتَرَضُوا لَهَا فَقَتَلُوهُمْ وَأَخَذُوا أَمْوَالَهُمْ فَأَرْسَلَتْ قُرَيْشٌ إِلَى النَّبِيِّ ﷺ تُنَاشِدُهُ اللَّهَ وَالرَّحِمَ لَمَا أَرْسَلَ إِلَيْهِمْ مِمَّنْ أَتَاهُ فَهُوَ آمِنٌ فَأَرْسَلَ النَّبِيُّ ﷺ إِلَيْهِمْ فَأَنْزَلَ اللَّهُ جَلَّ وَعَلَا {وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ} حَتَّى بَلَغَ حَمِيَّةَ الْجَاهِلِيَّةِ وَكَانَتْ حَمِيَّتُهُمْ أَنَّهُمْ لَمْ يُقِرُّوا أَنَّهُ نَبِيُّ اللَّهِ وَلَمْ يُقِرُّوا بِبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ  

ذِكْرُ مَا يَجِبُ عَلَى الْمَرْءِ مِنَ الْإِقْرَاعِ بَيْنَ النِّسْوَةِ إِذَا كُنَّ عِنْدَهُ وَأَرَادَ سَفَرًا

ibnhibban:4212 – ʿAbdullāh b. Muḥammad al-Azdī > Isḥāq b. Ibrāhīm > ʿAbd al-Razzāq > Maʿmar > al-Zuhrī > Saʿīd b. al-Musayyib And ʿUrwh b. al-Zubayr Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh > ʿĀʾishah Ḥīn > Lahā Ahl al-Ifk Mā > Fabarraʾahā Allāh Wakul > Biṭāʾifah from al-Ḥadīth

'A'isha said: Whenever Messenger of Allah ﷺ intended to set out on a journey he cast lots amongst his wives and he took one with him in whose favour the lot was cast. It so happened that he cast lots amongst us while setting out on a battle and it was cast in my favour, so I set out along with Messenger of Allah ﷺ. This relates to the period when the revelation concerning the commands of veil had been made. I was carried in a haudaj and I was brought down where we had to stay. In short, when we set out for return journey from the expedition and our caravan was near Medina, Messenger of Allah ﷺ commanded one night to march forward. I also got up when the command for the march was given and moved on until I went out of the encampments of the army and after relieving myself I came to my place. I touched my chest and found that my necklace which had been made of the stones of zafar had been broken. I retraced my steps and tried to search my necklace and this detained me there. The group of people who saddled my ride and placed my haudaj carrying me upon the camels marched on. They were under the impression that I was in it. The women in those days were light of weight and they did not wear much flesh, as they ate less food; so they did not perceive the weight of my haudaj as they placed it upon the camel as I was a young girl at that time. So they drove the camel and Eet out and I found my necklace after the army had marched. I came to my place and there was none to call and none to respond (the call). I waited at my place under the impression that when the people would riot find me they would come back. So I kept sitting at my place. I was overpowered by sleep and slept. Safwan b. Mu'attal Sulami Dhakwini, who had lagged behind the army because of taking rest came to my place walking in the latter part of the night and he saw the body of a person who was asleep. He came to me and recognised me as he had seen rue before it was enjoined to observe purda. I got ap by his voice as he recited Inna lillahi wa inna ilaihi raji'un [we are for Allah and to Him we have to return. ] and I covered my head with my headdress. By Allah, he did not speak to me a word and I did not hear a word from him except Inna lillahi. He made his camel kneel down and I amounted the camel as he pressed tLe camel's foreleg and he moved on leaning the camel by the nose string on which I was riding until we came to the army where it had encamped for rest because of extreme heat. Woe be upon those who harboured doubts about me and the most notorious among them was 'Abdullah b. Ubayy, the great hypocrite. We came to Medina and I fell sick for a month. The people had been deliberating over the statements of those who had brought these calumnies against me. I was absolutely unaware of anything concerning that. This, however, caused doubt in my mind that I did not see Messenger of Allah (may peace be upon him.) treating me with such kindness with which he treated me as I fell ill before this. The Prophet ﷺ would coome and greet me with Assalam-o-'Alaikum and only ask me how I was. This caused doubt in my mind, but I was unaware of the evil. I wept outside despite my failing health and there went along with me Umm Mistah and she said the daughter of Abu Rhm b. Muttalib b. 'Abd Manaf and his mother was the daughter of Sakhr b. 'Amir, the sister of the mother of Abu Bakr Sidiq and his son was Mistah b. Uthatha b. 'Abbad b. Muttalib. I and the daughter of Abu Rahm set towards the direction of my house. Something got into the head dress of Umm Mistah and she said: Woe be upon Mistah. And I said. Woe be upon what you say. Do you curse people who had participated in Badr? She said: Innocent woman, have you not heard what he said? I said: What did he say? She conveyed to me the statement of those who had brought false allegations against me. So my illness was aggravated. I went to my house and Messenger of Allah ﷺ came to me and he greeted me and then said: How is that woman? I said: Do you permit me to go to the (house) of my parents? She (further) said: I had at that time made up my mind to confirm this news from them. Messenger of Allah ﷺ permitted me. So I came to (the house of) my parents and said to my mother: Mother, do you know what the people are talking about? She said: My daughter, you should not worry. By Allah, if there is a handsome woman who is loved by her husband and he has co-wives also they talk many a thing about her. I said: Hallowed be Allah, what are the people talking about? I wept during the whole night until it was morning and I did not have a wink of sleep and I wept even in the morning. As the revelation was delayed (in regard to this matter), so Messenger of Allah ﷺ called 'Ali ibn Abi 'Talib and Usama b. Zaid in order to seek their advice in regard to the separation of his wife. Usama b. Zaid told Messenger of Allah (may peace be apen him) about the innocence of his wives and what he knew about his love for them. He said: Messenger of Allah, they are your wives and we know nothing else about them but goodness. And as for 'Ali b. Abu Talib, he said: Allah has not put any unnecessary burden upon you (in regard to your wives). There are a number of women besides her and if you ask that maidservant (Barira) she will tell you the truth. So, Messenger of Allah ﷺ called Bailra and said: Barira, did you see anything in 'A'isha which can cause doubt about her? Barira said: By Him Who sent thee with the truth, I have seen nothing objectionable in her but only this much that she is a young girl and she goes to sleep while kneading the flour and the lamb eats that. Thereupon Messenger of Allah ﷺ mounted the pulpit and sought vindication against 'Abdullah b. Ubayy b. Salul, and he further said: Who would exonerate me from imputations of that person who has troubled (me) in regard to my family? By Allah, I find nothing in my wife but goodness and the person whom the people have mentioned in this connection is, according to my knowledge, a thoroughly pious person, and he did never get into my house but along with me. Sa'd b. Mu'adh stood up and said: Messenger of Allah, I defend your honour against him. If he belong to the tribe of Aus we would strike his neck and if he belongs to the tribe of our brother Khazraj and you order us we would comply with your order. Then Sa'd b. 'Ubada stood up. He was chief of the Khazraj tribe. He was otherwise a pioas man but he had some what tribal partisanship in him and he said to Sa'd b. Mu'adh: By the everlasting existence of Allah. you are not stating the fact, you will not be able to kill him and you will not have the power to do so. Thereupon, Usaid b. Hudair stood up, and he was the first cousin of Sa'd b. Mu'adh and said to Sa'd b. 'Ubada: By the everlasting existence of Allah, you are not stating the fact. We would kill him. You are a hypocrite and so you argue in defence of the hypocrites, and thus both the tribes Aus and Khazraj were flared up, until they were about to fall upon one another and Messenger of Allah ﷺ kept standing upon the pulpit and Messenger of Allah ﷺ tried to subside their anger until they became silent and thus there was silence. 'A'isha further reported: I spent the whole day in weeping and even the night and could not have a wink of sleep even next night. My parents thought that this constant weeping of mine would break my heart. I wept and they sat beside me. In the meanwhile a woman of the Ansar came to see me. I permitted her to see me and she also began to weep. And we were in this very state that Messenger of Allah ﷺ came and he greeted me and then sat down. He had never sat with me since a month when this rumour was afloat, and there was no revelation (to clarity) my case. Messenger of Allah ﷺ recited Tashahhud (there is no god but Allah and Muhammad is His Apostle) and then said: Coming to the point, 'A'isha, this is what has reached me about you and if you are innocent, Allah would Himself vindicate your honour, and if accidentally there has been a lapse on your part seek forgiveness of Allah; He will pardon thee for when a servant makes a confession of his fault and turns (to Him) penitently, Allah also turns to him (mercifully) accepting his repentance. When Messenger of Allah ﷺ talked, my tears dried up and not even a single drop of tear was perceived by me (rolling out of my eyes). I said to my father: You give a reply to Messenger of Allah ﷺ on my behalf. He said: By Allah, I do not know what I should say to Messenger of Allah ﷺ. I then said to my mother: Give a reply to Messenger of Allah ﷺ on my behalf, but she said: By Allah, I do not know what I should say to Messenger of Allah ﷺ. I was a small girl at that time and I had not read much of the Qur'an (but I said): By Allah, I perceive that you have heard about this and it has settled down in your mind and you have taken it to be true, so if I say to you that I am quite innocent, and Allah knows that I am innocent, you would never believe me to be true, and if I confess to (the alleged) lapse before you, whereas Allah knows that I am completely innocent (and I have not committed this sin at all), in that case You will take me to be true and, by Allah, I, therefore, find no other alternative for me and for you except that what the father of Yousuf said:, (My course is) comely patience. And Allah it is Whose help is to be sought for in that (predicament) which ye describe" (xii 18). After this I turned my face to the other side and lay down on my bed. By Allah, I was fully aware of this fact that I was innocent but I did not expect that Allah would descend Wahy Matlu (Qur'anic Wahy) in my case as I did not think myself so much important that Allah, the Exalted and Glorious, would speak in this matter in words to be recited. I only hoped that Allah would in vision give an indication of my innocence to Messenger of Allah ﷺ during his sleep. And, by Allah, Messenger of Allah ﷺ had not moved an inch from where he had been sitting and none from the members of my family had gone that Allah, the Exalted and Glorious, descended revelation upon Messenger of Allah ﷺ there and then and he felt the burden which he used to feel at the time of receiving revelation. He began to perspire because of the burden of words of Allah as they descended upon him even during the winter season and there fell the drops of his sweat like silvery beads. When this state of receiving revelation was over, the Messenger of Allah ﷺ smiled and the first words which he spoke to me were that he said: 'A'isha, there is glad tidings for you. Verily, Allah has vindicated your honour, and my mother who had been standing by me said: Get up (and thank him, i. e. the Holy Prophet). I said: By Allah, I shall not thank him and laud him but Allah Who has descended revelation vindicating my honour. She ('A'isha) said: Allah, the Exalted and Glorious, revealed:" 'Verily, those who spread the slander are a gang among you" (and) ten (subsequent) verses in regard to my innocence. She further said: Abu Bakr used to give to Mistah (some stipend) as a token of kinship with him and for his poverty and he (Abu Bakr) said: By Allah, now I would not spend anything for him. 'A'isha said: It was upon this that Allah the Exalted and Glorious revealed this verse:" And let not those who possess dignity and ease among you swear to give to the near of the kin" up to" Yearn ye not that Allah may forgive you?" Hibban b. Musa' said that 'Abdullah b. Mubarak used to say: It is a verse contained in the Book which most (eminently) brightens the hope. Abu Bakr said: By Allah, I wish that Allah should pardon me. I shall never stop this stipend. So he continued to give him the stipend which he had withdrawn. 'A'isha said that Messenger of Allah ﷺ asked Zainab, daughter of Jahsh, the wife of Allah's Apostle ﷺ, about me what she knew or what she had seen in me, and she said: Messenger of Allah, I shall not say anything without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing in her but goodness. (And she stated this in spite of the fact) that she was the only lady who amongst the wives of Allah's Apostle ﷺ used to vie with me but Allah saved her in bringing false allegation against me because of her God-consciousness. Her sister Hamna bint Jahsh, however, opposed her and she was undone along with others. (Using translation from Muslim 2770a)  

ابن حبّان:٤٢١٢ – أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْأَزْدِيُّ قَالَ حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ أَخْبَرَنَا عَبْدُ الرَّزَّاقِ قَالَ أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ قَالَ حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيِّبِ وَعُرْوَةُ بْنُ الزُّبَيْرِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ

عَنْ حَدِيثِ عَائِشَةَ حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللَّهُ وَكُلٌّ حَدَّثَنِي بِطَائِفَةٍ مِنَ الْحَدِيثِ وَبَعْضُهُمْ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَسَدُّ اقْتِصَاصًا وَقَدْ وَعَيْتُ مِنْ كُلِّ وَاحِدٍ الْحَدِيثَ الَّذِي حَدَّثَنِي بِهِ وَبَعْضُهُمْ يُصَدِّقُ بَعْضًا ذَكَرُوا أَنَّ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللَّهِ ﷺ مَعَهُ قَالَتْ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ وَذَلِكَ بَعْدَ أَنْ أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ مَسِيرَنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ بِالرَّحِيلِ لَيْلَةً فَقُمْتُ حِينَ آذَنُوا فِي الرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي رَجَعْتُ فَلَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ مِنْ جَزْعِ ظَفَارٍ قَدْ وَقَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ يَرْحَلُونَ لِرَسُولِ اللَّهِ ﷺ فَحَمَلُوا هَوْدَجِي وَرَحَلُوهُ عَلَى الْبَعِيرِ الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ قَالَتْ عَائِشَةُ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَغْشَهُنَّ اللَّحْمُ فَرَحَلُوهُ وَرَفَعُوهُ فَلَمَّا بَعَثُوا وَسَارَ الْجَيْشُ وَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا دَاعِي وَلَا مُجِيبٌ فَأَقَمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ فَبَيْنَا أَنَا جَالِسَةٌ غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ عَرَّسَ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ فَعَرَفَنِي حِينَ رَآنِي وَكَانَ رَآنِي قَبْلَ أَنْ يَنْزِلَ الْحِجَابُ فَاسْتَيْقَظْتُ بِ اسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي وَاللَّهِ مَا كَلَّمَنِي بِكَلِمَةٍ وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهُ ثُمَّ انْطَلَقَ يَقُودُ بِي الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ فِي شَأْنِي مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ فَقَدِمْتُ الْمَدِينَةَ فَاشْتَكَيْتُ حِينَ قَدِمْتُهَا شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَهْلِ الْإِفْكِ وَلَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَهُوَ يُرِيبُنِي مِنْ رَسُولِ اللَّهِ ﷺ لِأَنِّي لَا أَرَى مِنْهُ اللُّطْفَ الَّذِي كُنْتُ أَرَاهُ مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ عَلَيَّ رَسُولُ اللَّهِ ﷺ فَيَقُولُ «كَيْفَ تِيكُمْ؟ » فَيُرِيبُنِي ذَلِكَ وَلَا أَشْعُرُ حَتَّى خَرَجْتُ بَعْدَمَا نَقَهْتُ مِنْ مَرَضِي وَمَعِي أُمُّ مِسْطَحٍ قَبْلَ الْمَنَاصِعِ وَهِيَ مُتَبَرَّزُنَا وَلَا نَخْرُجُ إِلَّا لَيْلًا إِلَى لَيْلٍ وَذَلِكَ أَنَّا نَكْرَهُ أَنْ نَتَّخِذَ الْكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي التَّبَرُّزِ وَكُنَّا نَتَأَذَّى بِالْكُنُفِ قُرْبَ بُيُوتِنَا فَانْطَلَقْتُ وَمَعِي أُمُّ مِسْطَحٍ وَهِيَ بِنْتُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ فَأَقْبَلْنَا حِينَ فَرَغْنَا مِنْ شَأْنِنَا لِنَأَتِيَ الْبَيْتَ فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا قَدْ شَهِدَ بَدْرًا؟ فَقَالَتْ أَيْ هَنْتَاهُ أَوَلَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي وَرَجَعْتُ إِلَى بَيْتِي فَدَخَلَ عَلَيَّ رَسُولُ اللَّهِ ﷺ فَسَلَّمَ ثُمَّ قَالَ «كَيْفَ تِيكُمْ؟ » فَقُلْتُ أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَيَّ؟ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَتَيَقَّنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي رَسُولُ اللَّهِ ﷺ فَجِئْتُ أَبَوَيَّ فَقُلْتُ لِأُمِّي يَا أُمَّتَاهُ مَا يَتَحَدَّثُ النَّاسُ؟ قَالَتْ أَيْ بُنَيَّةَ هَوِّنِي عَلَيْكِ فَوَاللَّهِ لَقَلَّ امْرَأَةٌ وَضِيئَةٌ كَانَتْ عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا قَالَتْ فَقُلْتُ سُبْحَانَ اللَّهِ أَوَتَحَدَّثَ النَّاسُ بِذَلِكَ؟ قَالَتْ فَمَكَثْتُ تِلْكَ اللَّيْلَةَ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ أُصْبِحُ وَأَبْكِي وَدَعَا رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ وَهُوَ حِينَئِذٍ يُرِيدُ أَنْ يَسْتَشِيرَهُمَا فِي فِرَاقِ أَهْلِهِ وَذَلِكَ حِينَ اسْتَلْبَثَ الْوَحْيُ فَأَمَّا أُسَامَةُ بْنُ زَيْدٍ فَأَشَارَ عَلَى رَسُولِ اللَّهِ ﷺ بِالَّذِي يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَمَا لَهُ فِي نَفْسِهِ لَهُمْ مِنَ الْوِدِّ فَقَالَ هُمْ أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ رِضْوَانُ اللَّهُ عَلَيْهِ فَقَالَ لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللَّهِ ﷺ بَرِيرَةَ فَقَالَ «أَيْ بَرِيرَةُ هَلْ رَأَيْتِ مِنَ عَائِشَةَ شَيْئًا يُرِيبُكِ؟ » قَالَتْ بَرِيرَةُ يَا رَسُولَ اللَّهِ وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ عَلَيْهَا أَمْرًا قَطُّ أَغْمِضُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَيَدْخُلُ الدَّاجِنُ فَيَأْكُلُهُ فَقَامَ رَسُولُ اللَّهِ ﷺ فَاسْتَعْذَرَ مِنْ عَبْدِ اللَّهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ فَقَالَ وَهُوَ عَلَى الْمِنْبَرِ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ بَلَغَ أَذَاهُ فِي أَهْلِ بَيْتِي؟ فَوَاللَّهِ مَا عَلِمْتُ مِنْ أَهْلِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ مِنْهُ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ الْأَنْصَارِيُّ فَقَالَ أَنَا أَعْذِرُكَ مِنْهُ يَا رَسُولَ اللَّهِ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ وَكَانَ رَجُلًا صَالِحًا وَلَكِنِ احْتَمَلَتْهُ الْحَمِيَّةُ فَقَالَ وَاللَّهِ مَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ كَذَبْتَ لَعَمْرُ اللَّهِ لَنَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللَّهِ ﷺ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ رَسُولُ اللَّهِ ﷺ فَبَكَيْتُ يَوْمِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ وَأَبَوَايَ يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقُ كَبِدِي فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي إِذِ اسْتَأْذَنَتْ عَلَيَّ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ مَعِي فَبَيْنَمَا نَحْنُ عَلَى حَالِنَا ذَلِكَ إِذْ دَخَلَ رَسُولُ اللَّهِ ﷺ فَسَلَّمَ ثُمَّ جَلَسَ وَلَمْ يَكُنْ جَلَسَ قَبْلَ يَوْمِي ذَلِكَ مُذْ كَانَ مِنْ أَمْرِي مَا كَانَ وَلَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِ قَالَتْ فَتَشَهَّدَ ثُمَّ قَالَ «أَمَّا بَعْدُ فَقَدْ بَلَغَنِي يَا عَائِشَةُ عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللَّهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللَّهَ وَتُوبِي فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِالذَّنْبِ ثُمَّ تَابَ تَابَ اللَّهُ عَلَيْهِ» فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أَحِسُّ مِنْهُ بِقَطْرَةٍ فَقُلْتُ لِأَبِي أَجِبْ عَنِّي رَسُولَ اللَّهِ ﷺ فَقَالَ وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ لِأُمِّي أَجِيبِي عَنِّي رَسُولَ اللَّهِ ﷺ فَقَالَتْ وَاللَّهِ لَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ إِنِّي وَاللَّهِ لَقَدْ عَرَفْتُ أَنَّكُمْ سَمِعْتُمْ بِذَاكَ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ فَإِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللَّهُ يَعْلَمُ إِنِّي بَرِيئَةٌ لَمْ تُصَدِّقُونِي وَإِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللَّهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَتُصَدِّقُونِي وَإِنِّي وَاللَّهِ لَا أَجِدُ مَثَلِي وَمَثَلَكُمْ إِلَّا كَمَا قَالَ أَبُو يُوسُفَ {فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي وَأَنَا وَاللَّهِ حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ وَإِنَّ اللَّهَ جَلَّ وَعَلَا يُبَرِّئُنِي بِبَرَاءَتِي وَلَكِنْ لَمْ أَظُنُّ أَنَّ اللَّهَ جَلَّ وَعَلَا يُنَزِّلُ فِي شَأْنِي وَحْيًا يُتْلَى وَلَشَأْنِي كَانَ أَحْقَرَ فِي نَفْسِي مِنْ أَنْ يَتَكَلَّمَ اللَّهُ جَلَّ وَعَلَا فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنْ أَرْجُو أَنْ يَرَى رَسُولُ اللَّهِ ﷺ فِي مَنَامِهِ رُؤْيَا يُبَرِّئُنِي اللَّهُ بِهَا قَالَتْ فَوَاللَّهِ مَا رَامَ رَسُولُ اللَّهِ ﷺ مَجْلِسَهُ وَلَا خَرَجَ مِنَ الْبَيْتِ أَحَدٌ حَتَّى أَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ﷺ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ عِنْدَ الْوَحْيِ مِنْ ثِقَلِ الْقَوْلِ الَّذِي أُنْزِلَ عَلَيْهِ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللَّهِ ﷺ كَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ «يَا عَائِشَةُ أَمَا وَاللَّهِ فَقَدْ بَرَّأَكِ اللَّهُ» فَقَالَتْ لِي أُمِّي قُومِي إِلَيْهِ فَقُلْتُ وَاللَّهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللَّهَ الَّذِي هُوَ أَنْزَلَ بَرَاءَتِي فَأَنْزَلَ اللَّهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} الْعَشْرُ الْآيَاتُ قَالَتْ فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَاتِ فِي بَرَاءَتِي وَكَانَ أَبُو بَكْرٍ رِضْوَانُ اللَّهِ عَلَيْهِ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ فَقَالَ وَاللَّهِ لَا أَنْفِقُ عَلَيْهِ أَبَدًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ مَا قَالَ فَأَنْزَلَ اللَّهُ {وَلَا يَأْتَلِ أُولُوا الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} إِلَى قَوْلِهِ {أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ} فَقَالَ أَبُو بَكْرٍ وَاللَّهِ إِنِّي لَأُحِبُّ أَنْ يَغْفِرَ اللَّهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ بِالنَّفَقَةِ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ فَقَالَ وَاللَّهِ لَا أَنْزِعُهَا مِنْهُ أَبَدًا قَالَتْ وَكَانَ رَسُولُ اللَّهِ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي مَا عَلِمْتِ وَمَا رَأَيْتِ؟ فَقَالَتْ أَحْمِي سَمْعِي وَبَصَرِي مَا عَلِمْتُ إِلَّا خَيْرًا قَالَتْ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ رَسُولِ اللَّهِ ﷺ فَعَصَمَهَا اللَّهُ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ بِنْتُ جَحْشٍ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ قَالَ الزُّهْرِيُّ «فَهَذَا مَا انْتَهَى إِلَيَّ مِنْ أَمْرِ هَؤُلَاءِ الرَّهْطِ»  

ذِكْرُ الِاسْتِحْبَابِ لِلْإِمَامِ أَنْ يَكُونَ إِنْشَاؤُهُ بِالْحَرْبِ لِمُقَاتَلَةِ أَعْدَاءِ اللَّهِ بِالْغَدْوَاتِ

ibnhibban:4756 – ʿUmar b. Muḥammad al-Hamdānī > Muḥammad b. Khalaf al-ʿAsqalānī > Ādam b. Abū Iyās > Mubārak b. Faḍālah > Ziyād b. Jubayr b. Ḥayyah from my father > ʿUmar b. al-Khaṭṭāb Riḍwān Allāh ʿAlayh > Lilhurmuzān Amā Idhā Futtanī Binafsik Fānṣaḥ Lī And Dhalik > Lah Takallam Lā Baʾs Faʾammanah > al-Hurmuzān Naʿam In Fāris al-Yawm Raʾs Wajanāḥān > Faʾayn al-Raʾs > Binahāwand Maʿ Bandhādhiqān Faʾin Maʿah Asāwirah Kisrá Waʾahl Aṣfahān > Faʾayn al-Janāḥān Fadhakar al-Hurmuzān Makān Nasītuh > al-Hurmuzān Fāqṭaʿ al-Janāḥayn Tūhin al-Raʾs
Request/Fix translation

  

ابن حبّان:٤٧٥٦ – أَخْبَرَنَا عُمَرُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ خَلَفٍ الْعَسْقَلَانِيُّ قَالَ حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ قَالَ حَدَّثَنَا مُبَارَكُ بْنُ فَضَالَةَ قَالَ حَدَّثَنَا زِيَادُ بْنُ جُبَيْرِ بْنِ حَيَّةَ قَالَ أَخْبَرَنِي أَبِي أَنَّ عُمَرَ بْنَ الْخَطَّابِ رِضْوَانُ اللَّهِ عَلَيْهِ قَالَ

لِلْهُرْمُزَانِ أَمَا إِذَا فُتَّنِي بِنَفْسِكَ فَانْصَحْ لِي وَذَلِكَ أَنَّهُ قَالَ لَهُ تَكَلَّمْ لَا بَأْسَ فَأَمَّنَهُ فَقَالَ الْهُرْمُزَانُ نَعَمْ إِنَّ فَارِسَ الْيَوْمَ رَأْسٌ وَجَنَاحَانِ قَالَ فَأَيْنَ الرَّأْسُ؟ قَالَ بِنَهَاوَنْدَ مَعَ بَنْذَاذِقَانَ فَإِنَّ مَعَهُ أَسَاوِرَةَ كِسْرَى وَأَهْلَ أَصْفَهَانَ قَالَ فَأَيْنَ الْجَنَاحَانِ فَذَكَرَ الْهُرْمُزَانُ مَكَانًا نَسِيتُهُ فَقَالَ الْهُرْمُزَانُ فَاقْطَعِ الْجَنَاحَيْنِ تُوهِنُ الرَّأْسَ فَقَالَ لَهُ عُمَرُ رِضْوَانُ اللَّهِ عَلَيْهِ كَذَبْتَ يَا عَدُوَّ اللَّهِ بَلْ أَعْمِدُ إِلَى الرَّأْسِ فَيَقْطَعُهُ اللَّهُ وَإِذَا قَطَعَهُ اللَّهُ عَنِّي انْفَضَّ عَنِّي الْجَنَاحَانِ فَأَرَادَ عُمَرُ أَنْ يَسِيرَ إِلَيْهِ بِنَفْسِهِ فَقَالُوا نُذَكِّرُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تَسِيرَ بِنَفْسِكَ إِلَى الْعَجَمِ فَإِنْ أَصَبْتَ بِهَا لَمْ يَكُنْ لِلْمُسْلِمِينَ نِظَامٌ وَلَكِنِ ابْعَثِ الْجُنُودَ قَالَ فَبَعَثَ أَهْلَ الْمَدِينَةِ وَبَعَثَ فِيهِمْ عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ وَبَعَثَ الْمُهَاجِرِينَ وَالْأَنْصَارَ وَكَتَبَ إِلَى أَبِي مُوسَى الْأَشْعَرِيِّ أَنْ سِرْ بِأَهْلِ الْبَصْرَةِ وَكَتَبَ إِلَى حُذَيْفَةَ بْنِ الْيَمَانِ أَنْ سِرْ بِأَهْلِ الْكُوفَةِ حَتَّى تَجْتَمِعُوا جَمِيعًا بِنَهَاوَنْدَ فَإِذَا اجْتَمَعْتُمْ فَأَمِيرُكُمُ النُّعْمَانُ بْنُ مُقَرِّنٍ الْمُزَنِيُّ قَالَ فَلَمَّا اجْتَمَعُوا بِنَهَاوَنْدَ جَمِيعًا أَرْسَلَ إِلَيْهِمْ بَنْذَاذِقَانَ الْعِلْجَ أَنْ أَرْسِلُوا إِلَيْنَا يَا مَعْشَرَ الْعَرَبِ رَجُلًا مِنْكُمْ نُكَلِّمُهُ فَاخْتَارَ النَّاسُ الْمُغِيرَةَ بْنَ شُعْبَةَ قَالَ أَبِي فَكَأَنِّي أَنْظُرُ إِلَيْهِ رَجُلٌ طَوِيلٌ أَشْعَرُ أَعْوَرُ فَأَتَاهُ فَلَمَّا رَجَعَ إِلَيْنَا سَأَلْنَاهُ فَقَالَ لَنَا إِنِّي وَجَدْتُ الْعِلْجَ قَدِ اسْتَشَارَ أَصْحَابَهُ فِي أَيِّ شَيْءٍ تَأْذَنُونَ لِهَذَا الْعَرَبِيِّ أَبِشَارَتِنَا وَبَهْجَتِنَا وَمُلْكِنَا أَوْ نَتَقَشَّفُ لَهُ فَنَزْهَدُهُ عَمَّا فِي أَيْدِينَا؟ فَقَالُوا بَلْ نَأْذَنُ لَهُ بِأَفْضَلِ مَا يَكُونُ مِنَ الشَّارَةِ وَالْعُدَّةِ فَلَمَّا أَتَيْتُهُمْ رَأَيْتُ تِلْكَ الْحِرَابَ وَالدَّرَقَ يَلْتَمِعُ مِنْهُ الْبَصَرُ وَرَأَيْتُهُمْ قِيَامًا عَلَى رَأْسِهِ وَإِذَا هُوَ عَلَى سَرِيرٍ مِنْ ذَهَبٍ وَعَلَى رَأْسِهِ التَّاجُ فَمَضَيْتُ كَمَا أَنَا وَنَكَسْتُ رَأْسِي لِأَقْعُدَ مَعَهُ عَلَى السَّرِيرِ قَالَ فَدُفِعْتُ وَنُهِرْتُ فَقُلْتُ إِنَّ الرُّسُلَ لَا يُفْعَلُ بِهِمْ هَذَا فَقَالُوا لِي إِنَّمَا أَنْتَ كَلْبٌ أَتَقْعُدُ مَعَ الْمَلِكِ؟ فَقُلْتُ لَأَنَا أَشْرَفُ فِي قَوْمِي مِنْ هَذَا فِيكُمْ قَالَ فَانْتَهَرَنِي وَقَالَ اجْلِسْ فَجَلَسْتُ فَتُرْجِمَ لِي قَوْلُهُ فَقَالَ يَا مَعْشَرَ الْعَرَبِ إِنَّكُمْ كُنْتُمْ أَطْوَلَ النَّاسِ جُوعًا وَأَعْظَمَ النَّاسِ شَقَاءً وَأَقْذَرَ النَّاسِ قَذَرًا وَأَبْعَدَ النَّاسِ دَارًا وَأَبْعَدَهُ مِنْ كُلِّ خَيْرٍ وَمَا كَانَ مَنَعَنِي أَنْ آمُرَ هَؤُلَاءِ الْأَسَاوِرَةَ حَوْلِي أَنْ يَنْتَظِمُوكُمْ بِالنُّشَّابِ إِلَّا تَنَجُّسًا بِجِيَفِكُمْ لِأَنَّكُمْ أَرْجَاسٌ فَإِنْ تَذْهَبُوا نُخَلِّي عَنْكُمْ وَإِنْ تَأْبَوْا نُرِكُمْ مَصَارِعَكُمْ قَالَ الْمُغِيرَةُ فَحَمِدْتُ اللَّهَ وَأَثْنَيْتُ عَلَيْهِ وَقُلْتُ وَاللَّهِ مَا أَخْطَأْتَ مِنْ صِفَتِنَا وَنَعْتِنَا شَيْئًا إِنْ كُنَّا لَأَبْعَدَ النَّاسِ دَارًا وَأَشَدَّ النَّاسِ جُوعًا وَأَعْظَمَ النَّاسِ شَقَاءً وَأَبْعَدَ النَّاسِ مِنْ كُلِّ خَيْرٍ حَتَّى بَعَثَ اللَّهُ إِلَيْنَا رَسُولًا فَوَعَدَنَا النَّصْرَ فِي الدُّنْيَا وَالْجَنَّةَ فِي الْآخِرَةِ فَلَمْ نَزَلْ نَتَعَرَّفُ مِنْ رَبِّنَا مُذْ جَاءَنَا رَسُولُهُ ﷺ الْفَلْجُ وَالنَّصْرُ حَتَّى أَتَيْنَاكُمْ وَإِنَّا وَاللَّهِ نَرَى لَكُمْ مُلْكًا وَعَيْشًا لَا نَرْجِعُ إِلَى ذَلِكَ الشَّقَاءِ أَبَدًا حَتَّى نَغْلِبَكُمْ عَلَى مَا فِي أَيْدِيكُمْ أَوْ نُقْتَلَ فِي أَرْضِكُمْ فَقَالَ أَمَّا الْأَعْوَرُ فَقَدْ صَدَقَكُمُ الَّذِي فِي نَفْسِهِ فَقُمْتُ مِنْ عِنْدِهِ وَقَدْ وَاللَّهِ أَرْعَبْتُ الْعِلْجَ جَهْدِي فَأَرْسَلَ إِلَيْنَا الْعِلْجُ إِمَّا أَنْ تَعْبُرُوا إِلَيْنَا بِنَهَاوَنْدَ وَإِمَّا أَنْ نَعْبُرَ إِلَيْكُمْ فَقَالَ النُّعْمَانُ اعْبُرُوا فَعَبَرْنَا قَالَ أَبِي فَلَمْ أَرَ كَالْيَوْمِ قَطُّ إِنَّ الْعُلُوجَ يَجِيئُونَ كَأَنَّهُمْ جِبَالُ الْحَدِيدِ وَقَدْ تَوَاثَقُوا أَنْ لَا يَفِرُّوا مِنَ الْعَرَبِ وَقَدْ قُرِنَ بَعْضُهُمْ إِلَى بَعْضٍ حَتَّى كَانَ سَبْعَةٌ فِي قِرَانٍ وَأَلْقَوْا حَسَكَ الْحَدِيدِ خَلْفَهُمْ وَقَالُوا مَنْ فَرَّ مِنَّا عَقَرَهُ حَسَكُ الْحَدِيدِ فَقَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ حِينَ رَأَى كَثْرَتَهُمْ لَمْ أَرَ كَالْيَوْمِ فَشَلًا إِنَّ عَدُوَّنَا يُتْرَكُونَ أَنْ يَتَتَامُّوا فَلَا يَعْجَلُوا أَمَا وَاللَّهِ لَوْ أَنَّ الْأَمْرَ إِلَيَّ لَقَدْ أَعْجَلْتُهُمْ بِهِ قَالَ وَكَانَ النُّعْمَانُ رَجُلًا بَكَّاءً فَقَالَ قَدْ كَانَ اللَّهُ جَلَّ وَعَلَا يُشْهِدُكَ أَمْثَالَهَا فَلَا يُخْزِيكَ وَلَا يُعَرِّي مَوْقِفَكَ وَإِنَّهُ وَاللَّهِ مَا مَنَعَنِي أَنْ أُنَاجِزَهُمْ إِلَّا لِشَيْءٍ شَهِدْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ إِنَّ رَسُولَ اللَّهِ ﷺ كَانَ إِذْ غَزَا فَلَمْ يُقَاتِلْ أَوَّلَ النَّهَارِ لَمْ يُعَجِّلْ حَتَّى تَحْضُرَ الصَّلَوَاتُ وَتَهُبَّ الْأَرْوَاحُ وَيَطِيبَ الْقِتَالُ ثُمَّ قَالَ النُّعْمَانُ اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تَقَرَّ عَيْنِي الْيَوْمَ بِفَتْحٍ يَكُونُ فِيهِ عِزُّ الْإِسْلَامِ وَأَهْلِهِ وَذُلُّ الْكُفْرِ وَأَهْلِهِ ثُمَّ اخْتِمْ لِي عَلَى إِثْرِ ذَلِكَ بِالشَّهَادَةِ ثُمَّ قَالَ أَمِّنُوا يَرْحَمُكُمُ اللَّهُ فَأَمَّنَا وَبَكَى وَبَكَيْنَا ثُمَّ قَالَ النُّعْمَانُ إِنِّي هَازٌّ لِوَائِي فَتَيَسَّرُوا لِلسَّلَاحِ ثُمَّ هَازُّهُ الثَّانِيَةَ فَكُونُوا مُتَيَسِّرِينَ لِقِتَالِ عَدُوِّكُمْ بِإِزَائِهِمْ فَإِذَا هَزَزْتُهُ الثَّالِثَةَ فَلْيَحْمِلْ كُلُّ قَوْمٍ عَلَى مَنْ يَلِيهِمْ مِنْ عَدُوِّكُمْ عَلَى بَرَكَةِ اللَّهِ قَالَ فَلَمَّا حَضَرَتِ الصَّلَاةُ وَهَبَّتِ الْأَرْوَاحُ كَبَّرَ وَكَبَّرْنَا وَقَالَ رِيحُ الْفَتْحِ وَاللَّهِ إِنْ شَاءَ اللَّهُ وَإِنِّي لَأَرْجُو أَنْ يَسْتَجِيبَ اللَّهُ لِي وَأَنْ يَفْتَحَ عَلَيْنَا فَهَزَّ اللِّوَاءَ فَتَيَسَّرُوا ثُمَّ هَزَّهُ الثَّانِيَةَ ثُمَّ هَزَّهُ الثَّالِثَةَ فَحَمَلْنَا جَمِيعًا كُلُّ قَوْمٍ عَلَى مَنْ يَلِيهِمْ وَقَالَ النُّعْمَانُ إِنْ أَنَا أُصِبْتُ فَعَلَى النَّاسِ حُذَيْفَةُ بْنُ الْيَمَانِ فَإِنْ أُصِيبَ حُذَيْفَةُ فَفُلَانٌ فَإِنْ أُصِيبَ فُلَانٌ فَفُلَانٌ حَتَّى عَدَّ سَبْعَةً آخِرُهُمُ الْمُغِيرَةُ بْنُ شُعْبَةَ قَالَ أَبِي فَوَاللَّهِ مَا عَلِمْتُ مِنَ الْمُسْلِمِينَ أَحَدًا يُحِبُّ أَنْ يَرْجِعَ إِلَى أَهْلِهِ حَتَّى يُقْتَلَ أَوْ يَظْفِرَ وَثَبَتُوا لَنَا فَلَمْ نَسْمَعْ إِلَّا وَقَعَ الْحَدِيدُ عَلَى الْحَدِيدِ حَتَّى أُصِيبَ فِي الْمُسْلِمِينَ مُصَابَةٌ عَظِيمَةٌ فَلَمَّا رَأَوْا صَبْرَنَا وَرَأَوْنَا لَا نُرِيدُ أَنْ نَرْجِعَ انْهَزَمُوا فَجَعَلَ يَقَعُ الرَّجُلُ فَيَقَعُ عَلَيْهِ سَبْعَةٌ فِي قِرَانٍ فَيُقْتَلُونَ جَمِيعًا وَجَعَلَ يَعْقِرُهُمْ حَسَكُ الْحَدِيدِ خَلْفَهُمْ فَقَالَ النُّعْمَانُ قَدِّمُوا اللِّوَاءَ فَجَعَلْنَا نُقَدِّمُ اللِّوَاءَ فَنَقْتُلُهُمْ وَنَضْرِبُهُمْ فَلَمَّا رَأَى النُّعْمَانُ أَنَّ اللَّهَ قَدِ اسْتَجَابَ لَهُ وَرَأَى الْفَتْحَ جَاءَتْهُ نُشَّابَةٌ فَأَصَابَتْ خَاصِرَتَهُ فَقَتَلَتْهُ فَجَاءَ أَخُوهُ مَعْقِلُ بْنُ مُقَرِّنٍ فَسَجَّى عَلَيْهِ ثَوْبًا وَأَخَذَ اللِّوَاءَ فَتَقَدَّمَ بِهِ ثُمَّ قَالَ تَقَدَّمُوا رَحِمَكُمُ اللَّهُ فَجَعَلْنَا نَتَقَدَّمُ فَنَهْزِمُهُمْ وَنَقْتُلُهُمْ فَلَمَّا فَرَغْنَا وَاجْتَمَعَ النَّاسُ قَالُوا أَيْنَ الْأَمِيرُ؟ فَقَالَ مَعْقِلٌ هَذَا أَمِيرُكُمْ قَدْ أَقَرَّ اللَّهُ عَيْنَهُ بِالْفَتْحِ وَخَتَمَ لَهُ بِالشَّهَادَةِ فَبَايَعَ النَّاسُ حُذَيْفَةَ بْنَ الْيَمَانِ قَالَ وَكَانَ عُمَرُ رِضْوَانُ اللَّهِ عَلَيْهِ بِالْمَدِينَةِ يَدْعُو اللَّهَ وَيَنْتَظِرُ مِثْلَ صَيْحَةِ الْحُبْلَى فَكَتَبَ حُذَيْفَةُ إِلَى عُمَرَ بِالْفَتْحِ مَعَ رَجُلٍ مِنَ الْمُسْلِمِينَ فَلَمَّا قَدِمَ عَلَيْهِ قَالَ أَبْشِرْ يَا أَمِيرَ الْمُؤْمِنِينَ بِفَتْحٍ أَعَزَّ اللَّهُ فِيهِ الْإِسْلَامَ وَأَهْلَهُ وَأَذَلَّ فِيهِ الشِّرْكَ وَأَهْلَهُ وَقَالَ النُّعْمَانُ بَعَثَكَ؟ قَالَ احْتَسِبِ النُّعْمَانَ يَا أَمِيرَ الْمُؤْمِنِينَ فَبَكَى عُمَرُ وَاسْتَرْجَعَ وَقَالَ وَمَنْ وَيْحَكَ فَقَالَ فُلَانٌ وَفُلَانٌ وَفُلَانٌ حَتَّى عَدَّ نَاسًا ثُمَّ قَالَ وَآخَرِينَ يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَعْرِفُهُمْ فَقَالَ عُمَرُ رِضْوَانُ اللَّهِ عَلَيْهِ وَهُوَ يَبْكِي لَا يَضُرُّهُمْ أَنْ لَا يَعْرِفَهُمْ عُمَرُ لَكِنَّ اللَّهَ يَعْرِفُهُمْ «  

ibnhibban:7099 – Aḥmad b. ʿAlī b. al-Muthanná And al-Ḥasan b. Sufyān Waʿiddah > Abū al-Rabīʿ al-Zahrānī > Fulayḥ b. Sulaymān > Ibn Shihāb al-Zuhrī > ʿUrwah b. al-Zubayr Wasaʿīd b. al-Musayyib Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh > ʿĀʾishah

(the wife of the Prophet) "Whenever Messenger of Allah ﷺ intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Messenger of Allah ﷺ was through with his Ghazwa and returned home, and we approached the city of Medina, Messenger of Allah ﷺ ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was ʿAbdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet ﷺ which I used to receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?' I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?' She said, 'O Hanata (you there) didn't you hear what they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Messenger of Allah ﷺ came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Messenger of Allah ﷺ allowed me, and I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep till morning. In the morning Messenger of Allah ﷺ called ʿAli bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. ʿAisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Messenger of Allah ﷺ! Keep you wife, for, by Allah, we know nothing about her but good.' ʿAli bin Abu Talib said, 'O Messenger of Allah ﷺ! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barirah and said, 'O Barirah. Did you ever see anything which roused your suspicions about her?' Barirah said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Messenger of Allah ﷺ ascended the pulpit and requested that somebody support him in punishing ʿAbdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person (ʿAbdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Saʿd bin Muʿadh got up and said, 'O Messenger of Allah ﷺ! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Saʿd bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Saʿd bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Messenger of Allah ﷺ was standing on the pulpit. He got down and quieted them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O ʿAisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Messenger of Allah ﷺ finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Messenger of Allah ﷺ on my behalf. My father said, By Allah, I do not know what to say to Messenger of Allah ﷺ.' I said to my mother, 'Talk to Messenger of Allah ﷺ on my behalf.' She said, 'By Allah, I do not know what to say to Allah's Apostle. I was a young girl and did not have much knowledge of the Qur'an. I said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e. Jacob) who said, 'So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.' Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Messenger of Allah ﷺ was over, he was smiling and the first word he said, ʿAisha! Thank Allah, for Allah has declared your innocence.' My mother told me to go to Messenger of Allah ﷺ . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allah revealed: "Verily! They who spread the slander are a gang among you . . ." (24.11) When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'By Allah, I will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: -- "And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah's Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that Abu Bakr said, 'Yes ! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before. Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' She replied, 'O Messenger of Allah ﷺ! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha." Aisha further added "Zainab was competing with me (in her beauty and the Prophet's love), yet Allah protected her (from being malicious), for she had piety." (Using translation from Bukhārī 2661)  

ابن حبّان:٧٠٩٩ – أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ الْمُثَنَّى وَالْحَسَنُ بْنُ سُفْيَانَ وَعِدَّةٌ قَالُوا حَدَّثَنَا أَبُو الرَّبِيعِ الزَّهْرَانِيُّ حَدَّثَنَا فُلَيْحُ بْنُ سُلَيْمَانَ عَنِ ابْنِ شِهَابٍ الزُّهْرِيُّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَسَعِيدِ بْنِ الْمُسَيِّبِ وَعَلْقَمَةَ بْنِ وَقَّاصٍ وَعُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ

حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللَّهُ مِنْهُ قَالَ الزُّهْرِيُّ وَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ أَوْعَى مِنْ بَعْضٍ وَأَثْبَتُ لَهُ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ وَاحِدٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي عَنْ عَائِشَةَ وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا زَعَمُوا أَنَّ عَائِشَةَ ؓ قَالَتْ كَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ سَفَرًا أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ فَأَقْرَعَ بَيْنَنَا فِي غَزَاةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَهُ بَعْدَمَا أُنْزِلَ الْحِجَابُ وَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأَنْزِلَ فِيهِ فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ قَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ فَآذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ فَلَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ لِي مِنْ جِزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ فَأَقْبَلَ الَّذِينَ يَرْحَلُونَ بِي فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَثْقُلْنَ وَلَمْ يَغْشَهُنَّ اللَّحْمُ وَإِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ حِينَ رَفَعُوهُ ثِقَلَ الْهَوْدَجِ فَاحْتَمَلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا فَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ فِيهِ أَحَدٌ فَأَقَمْتُ مَنْزِلِي الَّذِي كُنْتُ بِهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَا أَنَا جَالِسَةٌ غَلَبَتْنِي عَيْنَايَ فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي وَاللَّهِ مَا تَكَلَّمْتُ بِكَلِمَةٍ وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ يَدَهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُعَرِّسِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِفْكِ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ بِهَا شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الْإِفْكِ وَيُرِيبُنِي فِي وَجَعِي إِنِّي لَا أَرَى مِنَ النَّبِيِّ ﷺ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَمْرَضُ إِنَّمَا يَدْخُلُ فَيُسَلِّمُ ثُمَّ يَقُولُ «كَيْفَ تِيكُمْ» وَلَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ حَتَّى نَقَهْتُ فَخَرَجْتُ أَنَا وَأُمُّ مِسْطَحٍ بِنْتُ أَبِي رُهْمٍ قِبَلَ الْمَنَاصِعِ وَكَانَ مُتَبَرَّزَنَا لَا نُخْرُجُ إِلَّا لَيْلًا إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ نَتَّخِذَ الْكُنُفَ قَرِيبًا مِنْ بُيُوتِنَا وَأَمَرُنَا أَمَرُ الْعَرَبِ الْأُوَلِ فِي الْبَرِيَّةِ أَوْ فِي التَّبَرُّزِ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ بِنْتُ أَبِي رُهْمٍ نَمْشِي فَعَثَرَتْ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا فَقَالَتْ يَا هَنَتَاهُ أَلَمْ تَسْمَعِي مَا قَالُوا فَأَخْبَرَتْنِي بِمَا يَقُولُ أَهْلُ الْإِفْكِ فَازْدَدْتُ مَرَضًا عَلَى مَرَضٍ فَلَمَّا رَجَعْتُ إِلَى بَيْتِي دَخَلَ عَلَيَّ رَسُولُ اللَّهِ ﷺ فَقَالَ «كَيْفَ تِيكُمْ» فَقُلْتُ ائْذَنْ لِي آتَى أَبَوَيَّ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي رَسُولُ اللَّهِ ﷺ فَأَتَيْتُ أَبَوَيَّ فَقُلْتُ لِأُمِّي مَا يَتَحَدَّثُ بِهِ النَّاسُ فَقَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَى نَفْسِكِ الشَّأْنَ فَوَاللَّهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةٌ عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا فَقُلْتُ سُبْحَانَ اللَّهِ لَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا؟ قَالَتْ نَعَمْ فَبِتُّ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ ثُمَّ أَصْبَحْتُ فَدَعَا رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَيْهِ بِالَّذِي يَعْلَمُ فِي نَفْسِهِ مِنَ الْوُدِّ لَهُمْ فَقَالَ أَهْلُكَ يَا رَسُولَ اللَّهِ وَلَا نَعْلَمُ وَاللَّهِ إِلَّا خَيْرًا وَأَمَّا عَلِيٌّ فَقَالَ يَا رَسُولَ اللَّهِ لَمْ يُضَيِّقِ اللَّهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَسَلِ الْجَارِيَةَ تَصْدُقْكَ فَدَعَا رَسُولُ اللَّهِ ﷺ بَرِيرَةَ فَقَالَ «يَا بَرِيرَةُ هَلْ رَأَيْتِ فِيهَا شَيْئًا مَا يَرِيبُكِ؟ » فَقَالَتْ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ مِنْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنِ الْعَجِينِ فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللَّهِ ﷺ مِنْ يَوْمِهِ فَاسْتَعْذَرَ مِنْ عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ فَقَالَ مَنْ يَعْذِرُنِي مِنْ رَجُلٍ بَلَغَ أَذَاهُ فِي أَهْلِي وَوَاللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا وَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ يَا رَسُولَ اللَّهِ وَأَنَا وَاللَّهِ أَعْذِرُكَ مِنْهُ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا فِيهِ أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنِ احْتَمَلَتْهُ الْحَمِيَّةُ فَقَالَ كَذَبْتَ لَعَمْرُ اللَّهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى ذَلِكَ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ فَقَالَ كَذَبْتَ لَعَمْرُ اللَّهِ لَنَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا وَرَسُولُ اللَّهِ ﷺ عَلَى الْمِنْبَرِ فَجَعَلَ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَمَكَثْتُ يَوْمِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ فَأَصْبَحَ عِنْدِي أَبَوَايَ وَقَدْ بَكَيْتُ لَيْلَتِي وَيَوْمِي حَتَّى أَظُنُّ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي قَالَتْ فَبَيْنَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي إِذِ اسْتَأْذَنَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ دَخَلَ رَسُولُ اللَّهِ ﷺ فَجَلَسَ وَلَمْ يَجْلِسْ عِنْدِي مِنْ يَوْمِ قِيلَ لِي مَا قِيلَ قَبْلَهَا وَقَدْ مَكَثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَأْنِي شَيْءٌ قَالَتْ فَتَشَهَّدَ ثُمَّ قَالَ «يَا عَائِشَةُ أَمَّا بَعْدُ فَإِنَّهُ قَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللَّهُ وَإِنْ كُنْتِ أَلْمَمْتِ فَاسْتَغْفِرِي اللَّهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبِهِ ثُمَّ تَابَ تَابَ اللَّهُ عَلَيْهِ» فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ بِقَطْرَةٍ وَقُلْتُ لِأَبِي أَجِبْ عَنِّي رَسُولَ اللَّهِ ﷺ فَقَالَ وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ فَقُلْتُ لِأُمِّي أَجِيبِي عَنِّي رَسُولَ اللَّهِ ﷺ فِيمَا قَالَ قَالَتْ وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللَّهِ ﷺ قَالَتْ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ فَقُلْتُ إِي وَاللَّهِ لَقَدْ عَلِمْتُ أَنَّكُمْ سَمِعْتُمْ مَا تَحَدَّثَ النَّاسُ وَوَقَرَ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ وَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللَّهُ يَعْلَمُ إِنِّي بَرِيئَةٌ لَا تُصَدِّقُونِي بِذَلِكَ وَإِنِ اعْتَرَفَتْ لَكُمْ بِأَمْرٍ وَاللَّهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَتُصَدِّقُنِّي وَاللَّهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا أَبَا يُوسُفَ إِذْ قَالَ {فَصَبَرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} ثُمَّ تَحَوَّلْتُ عَلَى فِرَاشِي وَأَنَا أَرْجُو أَنْ يُبَرِّئَنِيَ اللَّهُ وَلَكِنْ وَاللَّهِ مَا ظَنَنْتُ أَنْ يَنْزِلَ فِي شَأْنِي وَحْيٌ وَلَأَنَا أَحْقَرُ فِي نَفْسِي مِنْ أَنْ يُتَكَلَّمَ بِالْقُرْآنِ فِي أَمْرِي وَلَكِنِّي كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللَّهِ ﷺ فِي النَّوْمِ رُؤْيَا تُبَرِّئُنِي فَوَاللَّهِ مَا رَامَ فِي مَجْلِسِهِ وَلَا خَرَجَ أَحَدٌ مِنَ الْبَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى إِنَّهُ لَيَنْحَدِرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي يَوْمٍ شَاتٍ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللَّهِ ﷺ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ «يَا عَائِشَةُ احْمَدِي اللَّهَ فَقَدْ بَرَّأَكِ اللَّهُ» فَقَالَتْ لِي أُمِّي قَوْمِي إِلَى رَسُولِ اللَّهِ ﷺ فَقُلْتُ لَا وَاللَّهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللَّهَ فَأَنْزَلَ اللَّهُ تَعَالَى «{إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عَصَبَةٌ مِنْكُمْ} فَلَمَّا أَنْزَلَ اللَّهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ مِنْهُ وَاللَّهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَمَا قَالَ لِعَائِشَةَ فَأَنْزَلَ اللَّهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} إِلَى قَوْلِهِ {وَاللَّهُ غَفُورٌ رَحِيمٌ} فَقَالَ أَبُو بَكْرٍ وَاللَّهِ إِنِّي لَأُحِبُّ أَنْ يَغْفِرَ اللَّهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ بِالَّذِي كَانَ يُجْرِي عَلَيْهِ وَكَانَ رَسُولُ اللَّهِ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَتْ يَا رَسُولَ اللَّهِ أَحْمِي سَمْعِي وَبَصْرِي وَكَانَتْ تُسَامِينِي فَعَصَمَهَا اللَّهُ بِالْوَرَعِ  

ذِكْرُ رِضَا الْمُصْطَفَى ﷺ عَنْ عُثْمَانَ بْنِ عَفَّانَ ؓ عِنْدَ خُرُوجِهِ مِنَ الدُّنْيَا

ibnhibban:6917 – al-Faḍl b. al-Ḥubāb al-Jumaḥī > Abū al-Walīd al-Ṭayālisī > Abū ʿAwānah > Ḥuṣayn b. ʿAbd al-Raḥman al-Sulamī > ʿAmr b. Maymūn > Raʾá ʿUmar b. al-Khaṭṭāb Qabl > Yuṣāb Biʾayyām Bi-al-Madīnah And Qaf > Ḥudhayfah b. al-Yamān And ʿUthmān b. Ḥunayf > Atakhāfān > Takūnā Ḥammaltumā al-Arḍ Mā Lā Tuṭīq > Ḥammalnāhā Amr Hī Lah Muṭīqah Wamā Fīhā Kathīr Faḍl > Ānẓurā > Lā Takūnā Ḥammaltumā al-Arḍ Mā Lā Tuṭīq > Lā > Laʾin Sallamanī Allāh Laʾadaʿan Arāmil Ahl al-ʿIrāq Lā Yaḥtajn > Aḥad Baʿdī > Famā Atat ʿAlayh > Rābiʿah Ḥattá Uṣīb

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)  

ابن حبّان:٦٩١٧ – أَخْبَرَنَا الْفَضْلُ بْنُ الْحُبَابِ الْجُمَحِيُّ حَدَّثَنَا أَبُو الْوَلِيدِ الطَّيَالِسِيُّ حَدَّثَنَا أَبُو عَوَانَةَ عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ السُّلَمِيِّ عَنْ عَمْرِو بْنِ مَيْمُونٍ أَنَّهُ رَأَى عُمَرَ بْنَ الْخَطَّابِ ؓ قَبْلَ أَنْ يُصَابَ بِأَيَّامٍ بِالْمَدِينَةِ وَقَفَ عَلَى حُذَيْفَةَ بْنِ الْيَمَانِ وَعُثْمَانَ بْنِ حُنَيْفٍ فَقَالَ «أَتَخَافَانِ

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  

tabarani:19530 – Isḥāq b. Ibrāhīm al-Dabarī > ʿAbd al-Razzāq > Maʿmar > al-Zuhrī > Saʿīd b. al-Musayyib And ʿUrwh b. al-Zubayr Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd

Whenever Messenger of Allah ﷺ intended to go on a journey, he used to draw lots amongst his wives, and Messenger of Allah ﷺ used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Messenger of Allah ﷺ after Allah's order of veiling (the women) had been revealed. I was carried (on the back of a camel) in my howdah and carried down while still in it (when we came to a halt). So we went on till Messenger of Allah ﷺ had finished from that Ghazwa of his and returned. When we approached the city of Medina he announced at night that it was time for departure. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding animal. I touched my chest to find that my necklace which was made of Zifar beads (i.e. Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me. (In the meanwhile) the people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left (along with it). I found my necklace after the army had gone. Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja' (i.e. "Inna li l-lahi wa inna llaihi raji'un") as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja'. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was ʿAbdullah bin Ubai Ibn Salul." (Urwa said, "The people propagated the slander and talked about it in his (i.e. ʿAbdullah's) presence and he confirmed it and listened to it and asked about it to let it prevail." ʿUrwa also added, "None was mentioned as members of the slanderous group besides (ʿAbdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was ʿAbdullah bin Ubai bin Salul." ʿUrwa added, "ʿAisha disliked to have Hassan abused in her presence and she used to say, 'It was he who said: My father and his (i.e. my father's) father and my honor are all for the protection of Muhammad's honor from you."). ʿAisha added, "After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Messenger of Allah ﷺ as I used to receive when I got sick. (But now) Messenger of Allah ﷺ would only come, greet me and say,' How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi' where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old 'Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin ʿAbd Manaf, whose mother was the daughter of Sakhr bin 'Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin ʿAbbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (i.e. Mistah) said? 'I said, 'What did he say?' Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Messenger of Allah ﷺ came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents?' as I wanted to be sure about the news through them. Allah's Apostle allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.' I said, 'Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed. Messenger of Allah ﷺ called ʿAli bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, '(O Messenger of Allah ﷺ!) She is your wife and we do not know anything except good about her.' ʿAli bin Abi Talib said, 'O Messenger of Allah ﷺ! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barira (i.e. the maid-servant) and said, 'O Barira! Did you ever see anything which aroused your suspicion?' Barira said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.' So, on that day, Messenger of Allah ﷺ got up on the pulpit and complained about ʿAbdullah bin Ubai (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.' Saʿd bin Muʿadh the brother of Banu ʿAbd Al-Ashhal got up and said, 'O Messenger of Allah ﷺ! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Saʿd bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Saʿd (bin Muʿadh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.' On that, Usaid bin Hudair who was the cousin of Saʿd (bin Muʿadh) got up and said to Saʿd bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Messenger of Allah ﷺ was standing on the pulpit. Messenger of Allah ﷺ kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep. In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah's Apostle then recited Tashah-hud and then said, 'Amma Badu, O ʿAisha! I have been informed so-andso about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.' (continued...) (continuing... 1): -5.462:... ... When Messenger of Allah ﷺ finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Messenger of Allah ﷺ on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Messenger of Allah ﷺ .' Then I said to my mother, 'Reply to Messenger of Allah ﷺ on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Messenger of Allah ﷺ.' In spite of the fact that I was a young girl and had a little knowledge of Qur'an, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph's father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. But, by Allah, before Messenger of Allah ﷺ left his seat and before any of the household left, the Divine inspiration came to Messenger of Allah ﷺ. So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Messenger of Allah ﷺ was over, he got up smiling, and the first word he said was, 'O ʿAisha! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (i.e. Messenger of Allah ﷺ). I replied, 'By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:- - "Verily! They who spread the slander Are a gang, among you............." (24.11-20) Allah revealed those Qur'anic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, 'By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.' Then Allah revealed:-- "And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah's cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful." (24.22) Abu Bakr As-Siddiq said, 'Yes, by Allah, I would like that Allah forgive me.' and went on giving Mistah the money he used to give him before. He also added, 'By Allah, I will never deprive him of it at all.' Aisha further said:." Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, 'What do you know and what did you see?" She replied, "O Messenger of Allah ﷺ! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about ʿAisha).' From amongst the wives of the Prophet ﷺ Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, 'Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.' Later on the man was martyred in Allah's Cause." (Using translation from Bukhārī 4141)  

الطبراني:١٩٥٣٠ – حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الدَّبَرِيُّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيِّبِ وَعُرْوَةُ بْنُ الزُّبَيْرِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ

عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيَّ ﷺ حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا قَالَ فَبَرَّأَهَا اللهُ وَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ كَانَ أَرْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَثْبَتَ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ وَاحِدٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا ذَكَرُوا أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ إِلَى سَفَرٍ أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللهِ ﷺ مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ رَسُولُ اللهِ ﷺ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ فِيهَا سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللهِ ﷺ بَعْدَمَا أَنْزَلَ اللهُ عَلَيْنَا الْحِجَابَ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ مِنْهُ فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ ﷺ قَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ فَلَمَسْتُ نَحْرِي فَإِذَا عِقْدِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَرْحَلُونَ بِي فَحَمَلُوا هَوْدَجِي فَرَفَعُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنَّنِي فِيهِ قَالَتْ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يُهَبِّلْهُنَّ وَلَمْ يَغْشَهُنَّ اللَّحْمُ إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ ثِقَلَ الْهَوْدَجِ حِينَ رَفَعُوهُ وَرَحَّلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا بِهِ وَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا دَاعٍ وَلَا مُجِيبٌ فَتَأَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّ الْقَوْمَ سَيَفْقِدُونِي وَيَرْجِعُونَ إِلَيَّ فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ حَتَّى أَصْبَحْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ قَدْ عَرَّسَ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي فَعَرَفَنِي حِينَ رَآنِي وَقَدْ كَانَ يَرَانِي قَبْلَ أَنْ يُضْرِبَ عَلَيَّ الْحِجَابُ فَمَا اسْتَيْقَظْتُ إِلَّا بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي وَوَاللهِ مَا كَلَّمَنِي كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطَّأَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ فِي شَأْنِي وَكَانَ الَّذِي تَوَلَّى كِبْرَهُ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنِ سَلُولٍ فَقَدِمْتُ الْمَدِينَةَ وَاشْتَكَيْتُ حِينَ قَدِمْتُهَا شَهْرًا وَالنَّاسُ يَخُوضُونَ فِي قَوْلِ أَهْلِ الْإِفْكِ وَلَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَهُوَ يَرِيبُنِي فِي وَجَعِي أَنْ أَعْرِفَ مِنْ رَسُولِ اللهِ ﷺ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا كَانَ يَدْخُلُ رَسُولُ اللهِ ﷺ ثُمَّ يَقُولُ «كَيْفَ تِيكُمْ؟» فَذَلِكَ يَرِيبُنِي وَلَا أَشْعُرُ بِالشَّرِّ حَتَّى خَرَجْتُ بَعْدَمَا نَقَهْتُ وَخَرَجْتُ مَعَ أُمِّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ وَهُوَ مُتَبَرَّزُنَا لَا نَخْرُجُ إِلَّا مِنْ لَيْلٍ إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ تُتَّخَذَ الْكُنُفُ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي التَّبَرُّزِ وَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ وَهِيَ بِنْتُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ عَبَّادِ بْنِ الْمُطَّلِبِ فَأَقْبَلْتُ أَنَا وَبِنْتُ أَبِي رُهْمٍ قِبَلَ بَيْتِي حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ تَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا؟ فَقَالَتْ أَيْ هَنْتَاهُ أَوَ لَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَاذَا قَالَ؟ قَالَتْ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي دَخَلَ عَلَيَّ رَسُولُ اللهِ ﷺ فَسَلَّمَ ثُمَّ قَالَ «كَيْفَ تِيكُمْ؟» قُلْتُ لَهُ أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَيَّ؟ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَتَيَقَّنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي رَسُولُ اللهِ ﷺ فَجِئْتُ فَقُلْتُ لِأُمِّي يَا أُمَّهُ مَا تَحَدَّثَ النَّاسُ؟ فَقَالَتْ أَيْ بُنَيَّةَ هَوِّنِي عَلَيْكِ فَوَاللهِ لَقَلَّ مَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا فَقُلْتُ سُبْحَانَ اللهِ أَوَقَدْ تَحَدِّثَ النَّاسُ بِهَذَا؟ قَالَتْ نَعَمْ قَالَتْ فَمَكَثْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا اكْتَحَلُ بِنَوْمٍ ثُمَّ أَصْبَحْتُ أَبْكِي فَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى رَسُولِ اللهِ ﷺ بِالَّذِيِ يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِيِ يَعْلَمُ فِي نَفْسِهِ لَهُمْ مِنَ الْوُدِّ فَقَالَ يَا رَسُولَ اللهِ هُمْ أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللهِ ﷺ بَرِيرَةَ فَقَالَ «أَيْ بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ مِنْ أَمْرِ عَائِشَةَ؟» فَقَالَتْ لَهُ بَرِيرَةُ وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ عَلَيْهَا أَمْرًا قَطُّ أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ قَالَتْ فَقَامَ رَسُولُ اللهِ ﷺ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ قَالَتْ فَقَالَ رَسُولُ اللهِ ﷺ وَهُوَ عَلَى الْمِنْبَرِ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذُرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي فَوَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ الْأَنْصَارِيُّ فَقَالَ لَقَدْ أَعْذَرَكَ اللهُ مِنْهُ يَا رَسُولَ اللهِ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ وَكَانَ رَجُلًا صَالِحًا وَلَكِنْ حَمَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَنَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ قَالَتْ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللهِ ﷺ قَائِمٌ عَلَى الْمِنْبَرِ فَلَمْ يَزَلْ رَسُولُ اللهِ ﷺ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ فَمَكَثْتُ يَوْمِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ وَأَبَوَايَ يَبْكِيَانِ حَتَّى ظَنَنْتُ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي قَالَتْ فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي اسْتَأْذَنَتْ عَلَيَّ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَمَا نَحْنُ عَلَى ذَلِكَ دَخَلَ عَلَيْنَا رَسُولُ اللهِ ﷺ فَسَلَّمَ ثُمَّ جَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ فِيَّ مَا قِيلَ وَلَقَدْ لَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَأْنِي شَيْءٌ قَالَتْ فَتَشَهَّدَ رَسُولُ اللهِ ﷺ حِينَ جَلَسَ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبٍ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ» فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ عَنِّي رَسُولَ اللهِ ﷺ فِيمَا قَالَ فَقَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ ﷺ قَالَتْ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ مِنَ الْقُرْآنِ كَثِيرًا إِنِّي وَاللهِ قَدْ عَرَفْتُ أَنَّكُمْ قَدْ سَمِعْتُمْ بِهَذَا الْأَمْرِ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ وَلَئِنْ قُلْتُ لَكُمْ إِنِّي مِنْهُ بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونِي بِذَلِكَ وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَتُصَدِّقُونَنِي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا كَمَا قَالَ أَبُو يُوسُفَ {فَصَبْرٌ جَمِيلٌ} الْآيَةَ قَالَتْ ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي وَأَنَا وَاللهُ أَعْلَمُ أَنِّي حِينَئِذٍ بَرِيئَةٌ وَأَنَّ اللهَ مُبَرِّئِي بِبَرَاءَتِي وَلَكِنْ وَاللهِ مَا كُنْتُ أَظُنُّ أَنْ يَنْزِلَ فِي شَأْنِي وَحْيٌ يُتْلَى وَلَشَأْنِي كَانَ أَحْقَرَ فِي نَفْسِي مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ ﷺ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللهُ بِهَا قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ ﷺ مَجْلِسَهُ وَلَا خَرَجَ مِنَ الْبَيْتِ أَحَدٌ حَتَّى أَنْزَلَ اللهُ عَلَى نَبِيِّهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ عِنْدَ الْوَحْيِ حَتَّى أَنَّهُ يَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ فِي الْيَوْمِ الشَّاتِي مِنْ ثِقَلِ الْوَحْيِ الَّذِي أُنْزِلَ عَلَيْهِ قَالَتْ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللهِ ﷺ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ «أَبْشِرِي يَا عَائِشَةُ أَمَا وَاللهِ فَقَدْ بَرَّأَكِ اللهُ» فَقَالَتْ لِي أُمِّي قَوْمِي إِلَيْهِ فَقُلْتُ وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللهَ هُوَ الَّذِي أَنْزَلَ بَرَاءَتِي قَالَتْ فَأَنْزَلَ اللهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ} عَشْرَ آيَاتٍ فَأَنْزَلَ اللهُ هَذِهِ الْآيَاتَ بَرَاءَتِي قَالَتْ فَقَالَ أَبُو بَكْرٍ وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ وَفَقْرِهِ وَاللهِ لَا أُنْفِقُ عَلَيْهِ شَيْئًا أَبَدًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ فَأَنْزَلَ اللهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ} الْآيَةَ فَقَالَ أَبُو بَكْرٍ وَاللهِ إِنِّي لَأُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ وَاللهِ لَا أَنْزِعُهَا مِنْهُ أَبَدًا قَالَتْ عَائِشَةُ كَانَ رَسُولُ اللهِ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ زَوْجَ النَّبِيِّ ﷺ «مَا عَلِمْتِ وَمَا رَأَيْتِ؟» قَالَتْ يَا رَسُولَ اللهِ أَحْمِي سَمْعِي وَبَصَرِي وَاللهِ مَا عَلِمْتُ إِلَّا خَيْرًا قَالَتْ عَائِشَةُ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ رَسُولِ اللهِ ﷺ فَعَصَمَهَا اللهُ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ بِنْتُ جَحْشٍ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ قَالَ الزُّهْرِيُّ فَهَذَا مَا انْتَهَى إِلَيَّ مِنْ أَمْرِ هَؤُلَاءِ الرَّهْطِ  

tabarani:19531 – ʿAlī b. ʿAbd al-ʿAzīz And ʾAbū Muslim al-Kashhī > Ḥajjāj b. al-Minhāl > ʿAbdullāh b. ʿUmar al-Numayrī > Yūnus b. Yazīd al-Aylī > al-Zuhrī > ʿUrwah b. al-Zubayr Wasaʿīd b. al-Musayyib Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah > Ḥadīth

Whenever Messenger of Allah ﷺ intended to go on a journey, he used to draw lots amongst his wives, and Messenger of Allah ﷺ used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Messenger of Allah ﷺ after Allah's order of veiling (the women) had been revealed. I was carried (on the back of a camel) in my howdah and carried down while still in it (when we came to a halt). So we went on till Messenger of Allah ﷺ had finished from that Ghazwa of his and returned. When we approached the city of Medina he announced at night that it was time for departure. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding animal. I touched my chest to find that my necklace which was made of Zifar beads (i.e. Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me. (In the meanwhile) the people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left (along with it). I found my necklace after the army had gone. Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja' (i.e. "Inna li l-lahi wa inna llaihi raji'un") as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja'. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was ʿAbdullah bin Ubai Ibn Salul." (Urwa said, "The people propagated the slander and talked about it in his (i.e. ʿAbdullah's) presence and he confirmed it and listened to it and asked about it to let it prevail." ʿUrwa also added, "None was mentioned as members of the slanderous group besides (ʿAbdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was ʿAbdullah bin Ubai bin Salul." ʿUrwa added, "ʿAisha disliked to have Hassan abused in her presence and she used to say, 'It was he who said: My father and his (i.e. my father's) father and my honor are all for the protection of Muhammad's honor from you."). ʿAisha added, "After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Messenger of Allah ﷺ as I used to receive when I got sick. (But now) Messenger of Allah ﷺ would only come, greet me and say,' How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi' where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old 'Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin ʿAbd Manaf, whose mother was the daughter of Sakhr bin 'Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin ʿAbbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (i.e. Mistah) said? 'I said, 'What did he say?' Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Messenger of Allah ﷺ came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents?' as I wanted to be sure about the news through them. Allah's Apostle allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.' I said, 'Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed. Messenger of Allah ﷺ called ʿAli bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, '(O Messenger of Allah ﷺ!) She is your wife and we do not know anything except good about her.' ʿAli bin Abi Talib said, 'O Messenger of Allah ﷺ! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barira (i.e. the maid-servant) and said, 'O Barira! Did you ever see anything which aroused your suspicion?' Barira said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.' So, on that day, Messenger of Allah ﷺ got up on the pulpit and complained about ʿAbdullah bin Ubai (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.' Saʿd bin Muʿadh the brother of Banu ʿAbd Al-Ashhal got up and said, 'O Messenger of Allah ﷺ! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Saʿd bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Saʿd (bin Muʿadh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.' On that, Usaid bin Hudair who was the cousin of Saʿd (bin Muʿadh) got up and said to Saʿd bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Messenger of Allah ﷺ was standing on the pulpit. Messenger of Allah ﷺ kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep. In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah's Apostle then recited Tashah-hud and then said, 'Amma Badu, O ʿAisha! I have been informed so-andso about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.' (continued...) (continuing... 1): -5.462:... ... When Messenger of Allah ﷺ finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Messenger of Allah ﷺ on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Messenger of Allah ﷺ .' Then I said to my mother, 'Reply to Messenger of Allah ﷺ on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Messenger of Allah ﷺ.' In spite of the fact that I was a young girl and had a little knowledge of Qur'an, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph's father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. But, by Allah, before Messenger of Allah ﷺ left his seat and before any of the household left, the Divine inspiration came to Messenger of Allah ﷺ. So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Messenger of Allah ﷺ was over, he got up smiling, and the first word he said was, 'O ʿAisha! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (i.e. Messenger of Allah ﷺ). I replied, 'By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:- - "Verily! They who spread the slander Are a gang, among you............." (24.11-20) Allah revealed those Qur'anic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, 'By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.' Then Allah revealed:-- "And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah's cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful." (24.22) Abu Bakr As-Siddiq said, 'Yes, by Allah, I would like that Allah forgive me.' and went on giving Mistah the money he used to give him before. He also added, 'By Allah, I will never deprive him of it at all.' Aisha further said:." Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, 'What do you know and what did you see?" She replied, "O Messenger of Allah ﷺ! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about ʿAisha).' From amongst the wives of the Prophet ﷺ Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, 'Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.' Later on the man was martyred in Allah's Cause." (Using translation from Bukhārī 4141)  

الطبراني:١٩٥٣١ – حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ وَأَبُو مُسْلِمٍ الْكَشِّيُّ قَالَا ثنا حَجَّاجُ بْنُ الْمِنْهَالِ ثنا عَبْدُ اللهِ بْنُ عُمَرَ النُّمَيْرِيُّ ثنا يُونُسُ بْنُ يَزِيدَ الْأَيْلِيُّ قَالَ سَمِعْتُ الزُّهْرِيَّ قَالَ سَمِعْتُ عُرْوَةَ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ الْمُسَيِّبِ وَعَلْقَمَةَ بْنَ وَقَّاصٍ وَعُبَيْدَ اللهِ بْنَ عَبْدِ اللهِ بْنِ عُتْبَةَ عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيَّ ﷺ

حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ قَالَ وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الْحَدِيثِ الَّذِي حَدَّثَنِي عَنْ عَائِشَةَ ؓ وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا وَإِنْ كَانَ بَعْضُهُمْ أَوْعَى لَهُ مِنْ بَعْضٍ زَعَمُوا أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ فِيهَا سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللهِ ﷺ بَعْدَمَا أَنْزَلَ اللهُ الْحِجَابَ فَأَنَا أَنْزَلُ وَأُحْمَلُ فِي هَوْدَجِي فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ فدَنَوْنَا مِنَ الْمَدِينَةِ قَافِلِينَ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنَ بِالرَّحِيلِ لِحَاجَتِي فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى رَحْلِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ إِلَى عِقْدِي نَحْوَ ابْتِغَائِهِ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَرْحَلُونَ فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يُهَبَّلْنَ بِاللَّحْمِ إِنَّمَا يَأْكُلُونَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يُنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا وَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا دَاعٍ وَلَا مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونَنِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَمَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي فَعَرَفَنِي حِينَ رَآنِي وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي فَمَا كَلَّمَنِي كَلِمَةً وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ بِي يَقُودُ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِفْكِ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنِ سَلُولَ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ حِينَ قَدِمْتُ شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الْإِفْكِ لَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَهُوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللهِ ﷺ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ عَلَيَّ رَسُولُ اللهِ ﷺ ثُمَّ يَقُولُ «كَيْفَ تِيكُمْ؟» ثُمَّ يَنْصَرِفُ فَذَلِكَ يَرِيبُنِي وَلَا أَشْعُرُ بِالشَّرِّ حَتَّى خَرَجْتُ بَعْدَمَا أَفَقْتُ وَخَرَجَتْ مَعِي أُمُّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ وَهُوَ مُتَبَرَّزُنَا وَكُنَّا لَا نَخْرُجُ إِلَّا لَيْلًا إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ تُتَّخَذَ الْكُنُفُ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي التَّبَرُّزِ قِبَلَ الْغَائِطِ وَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ وَهِيَ بِنْتُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ جَدَّةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ الْمُطَّلِبِ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ بَيْتِي حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ تَسُبِّينَ رَجُلًا قَدْ شَهِدَ بَدْرًا؟ قَالَتْ يَا هَنْتَاهُ أَوَ لَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَا قَالَ؟ قَالَتْ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ قَالَتْ فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي فَلَمَّا رَجَعْنَا إِلَى بَيْتِي دَخَلَ عَلَيْنَا رَسُولُ اللهِ ﷺ فَسَلَّمَ ثُمَّ قَالَ «كَيْفَ تِيكُمْ؟» قُلْتُ لَهُ أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَيَّ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا قَالَتْ فَأَذِنَ لِي رَسُولُ اللهِ ﷺ فَجِئْتُ أَبَوَيَّ فَقُلْتُ لِأُمِّي يَا أُمَّتَاهُ مَا يَتَحَدَّثُ النَّاسُ؟ فَقَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ فَوَاللهِ لَقَلَّمَا كَانَتْ قَطُّ امْرَأَةٌ وَضِيئَةً عِنْدَ مَنْ يُحِبُّهَا لَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا قَالَتْ فَقُلْتُ سُبْحَانَ اللهِ وَلَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا فَمَكَثْتُ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ قَالَتْ ثُمَّ أَصْبَحْتُ أَبْكِي فَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَرَاثَ الْوَحْيَ فَشَاوَرَهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى رَسُولِ اللهِ ﷺ بِالَّذِيِ يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِيِ كَانَ يَعْلَمُ فِي نَفْسِهِ لَهُمْ مِنَ الْوُدِّ فَقَالَ أُسَامَةُ يَا رَسُولَ اللهِ أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيٌّ فَقَالَ يَا رَسُولَ اللهِ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْخَادِمَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللهِ ﷺ بَرِيرَةَ فَقَالَ لَهَا «أَيْ بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ؟» قَالَتْ بَرِيرَةُ وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ عَلَيْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللهِ ﷺ يَوْمَئِذٍ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ فَقَالَ رَسُولُ اللهِ ﷺ وَهُوَ عَلَى الْمِنْبَرِ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذُرُنِي مِنْ رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي؟ فَوَاللهِ مَا عَلِمْتُ مِنْ أَهْلِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» قَالَتْ فَقَامَ سَعْدُ بْنُ مُعَاذٍ الْأَنْصَارِيُّ فَقَالَ يَا رَسُولَ اللهِ أَنَا أَعْذُرُكَ مِنْهُ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ قَالَتْ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ يَوْمَئِذٍ وَكَانَ مِنْ قَبْلِ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنْ حَمَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ واللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ وَاللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ قَالَتْ فَتَثَاوَرَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللهِ ﷺ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ قَالَتْ فَمَكَثْتُ يَوْمِي ذَلِكَ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ قَالَتْ فَأَصْبَحَ أَبَوَايَ عِنْدِي وَقَدْ بَكَيْتُ لَيْلَتِي لَا أَكْتَحِلُ بِنَوْمٍ وَلَا يَرْقَأُ لِي دَمْعٌ يَظُنَّانِ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي فَاسْتَأْذَنَتْ عَلَيَّ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي قَالَتْ فَبَيْنَا نَحْنُ عَلَى ذَلِكَ دَخَلَ رَسُولُ اللهِ ﷺ وَجَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ لِي مَا قِيلَ قَبْلَهَا وَلَقَدْ لَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَيْءٍ قَالَتْ فَتَشَهَّدَ رَسُولُ اللهِ ﷺ حِينَ جَلَسَ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ قَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنَبِهِ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ» قَالَتْ فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ رَسُولَ اللهِ فِيمَا قَالَ قَالَتْ فَقَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ ﷺ فَقُلْتُ لِأُمِّي أَجِيبِي رَسُولَ اللهِ ﷺ فِيمَا قَالَ فَقَالَتْ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ قَالَتْ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ إِنِّي وَاللهِ لَقَدْ عَلِمْتُ لَقَدْ سَمِعْتُمْ هَذَا الْحَدِيثَ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ فَلَئِنْ قُلْتُ لَكُمْ إِنِّي مِنْهُ بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَا تُصَدِّقُونِي بِذَلِكَ وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُنَّنِي وَإِنِّي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا أَبَا يُوسُفَ قَالَ {فَصَبْرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ} الْآيَةَ قَالَتْ ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي قَالَتْ وَأَنَا وَاللهِ حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ وَأَنَّ اللهَ سَيُبَرِّئُنِي بِبَرَاءَتِي وَلَكِنْ وَاللهِ مَا كُنْتُ أَظُنُّ أَنَّ اللهَ يُنْزِلُ فِي شَأْنِي وَحْيًا يُتْلَى وَلَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ ﷺ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللهُ بِهَا قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ ﷺ وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أَنْزَلَ اللهُ تَبَارَكَ وَتَعَالَى عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي الْيَوْمِ الشَّاتِي مِنْ ثِقَلِ الْقُرْآنِ الَّذِي يُنَزَّلَ عَلَيْهِ قَالَتْ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللهِ ﷺ مَا سُرِّيَ عَنْهُ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا «أَمَّا اللهُ فَقَدْ بَرَّأَكِ» فَقَالَتْ أُمِّي قُومِي إِلَى رَسُولِ اللهِ ﷺ فَقُلْتُ وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللهَ وَأَنْزَلَ اللهُ جَلَّ ذِكْرُهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ} الْعَشْرَ الْآيَاتِ كُلَّهَا فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ وَكَانَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ فَأَنْزَلَ اللهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَى وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ وَاللهُ غَفُورٌ رَحِيمٌ} الْآيَةَ قَالَ أَبُو بَكْرٍ بَلَى وَاللهِ إِنِّي أُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ وَاللهِ لَا أَنْزِعُهَا عَنْهُ أَبَدًا قَالَتْ عَائِشَةُ وَكَانَ رَسُولُ اللهِ ﷺ يَسْأَلُ زَيْنَبَ بِنْتَ جَحْشٍ زَوْجَ النَّبِيِّ ﷺ عَنْ أَمْرِي فَقَالَ «يَا زَيْنَبُ مَاذَا عَلِمْتِ أَوْ رَأَيْتِ؟» قَالَتْ يَا رَسُولَ اللهِ أَحْمِي سَمْعِي وَبَصَرِي وَاللهِ مَا عَلِمْتُ إِلَّا خَيْرًا قَالَتْ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللهُ بِالْوَرَعِ قَالَتْ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ مِنْ أَصْحَابِ الْإِفْكِ قَالَ الزُّهْرِيُّ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ خَبَرِ هَؤُلَاءِ الرَّهْطِ مِنْ حَدِيثِ عَائِشَةَ  

tabarani:19532 – [Chain 1] Abū Yazīd Yūsuf b. Yazīd al-Qarāṭīsī > Ḥajjāj b. Ibrāhīm al-Azraq [Chain 2] ʿAbdullāh b. Aḥmad b. Ḥanbal And Muḥammad b. ʿAbdullāh al-Ḥaḍramī > Abū al-Rabīʿ al-Zahrānī > Fulayḥ b. Sulaymān > al-Zuhrī > ʿUrwah b. al-Zubayr Wasaʿīd b. al-Musayyib Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah

(the wife of the Prophet) "Whenever Messenger of Allah ﷺ intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Messenger of Allah ﷺ was through with his Ghazwa and returned home, and we approached the city of Medina, Messenger of Allah ﷺ ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was ʿAbdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet ﷺ which I used to receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?' I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?' She said, 'O Hanata (you there) didn't you hear what they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Messenger of Allah ﷺ came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Messenger of Allah ﷺ allowed me, and I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep till morning. In the morning Messenger of Allah ﷺ called ʿAli bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. ʿAisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Messenger of Allah ﷺ! Keep you wife, for, by Allah, we know nothing about her but good.' ʿAli bin Abu Talib said, 'O Messenger of Allah ﷺ! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barirah and said, 'O Barirah. Did you ever see anything which roused your suspicions about her?' Barirah said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Messenger of Allah ﷺ ascended the pulpit and requested that somebody support him in punishing ʿAbdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person (ʿAbdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Saʿd bin Muʿadh got up and said, 'O Messenger of Allah ﷺ! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Saʿd bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Saʿd bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Messenger of Allah ﷺ was standing on the pulpit. He got down and quieted them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O ʿAisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Messenger of Allah ﷺ finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Messenger of Allah ﷺ on my behalf. My father said, By Allah, I do not know what to say to Messenger of Allah ﷺ.' I said to my mother, 'Talk to Messenger of Allah ﷺ on my behalf.' She said, 'By Allah, I do not know what to say to Allah's Apostle. I was a young girl and did not have much knowledge of the Qur'an. I said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e. Jacob) who said, 'So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.' Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Messenger of Allah ﷺ was over, he was smiling and the first word he said, ʿAisha! Thank Allah, for Allah has declared your innocence.' My mother told me to go to Messenger of Allah ﷺ . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allah revealed: "Verily! They who spread the slander are a gang among you . . ." (24.11) When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'By Allah, I will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: -- "And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah's Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that Abu Bakr said, 'Yes ! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before. Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' She replied, 'O Messenger of Allah ﷺ! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha." Aisha further added "Zainab was competing with me (in her beauty and the Prophet's love), yet Allah protected her (from being malicious), for she had piety." (Using translation from Bukhārī 2661)  

الطبراني:١٩٥٣٢ – حَدَّثَنَا أَبُو يَزِيدَ يُوسُفُ بْنُ يَزِيدَ الْقَرَاطِيسِيُّ ثنا حَجَّاجُ بْنُ إِبْرَاهِيمَ الْأَزْرَقُ ح وَحَدَّثَنَا عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ وَمُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَضْرَمِيُّ قَالَا ثنا أَبُو الرَّبِيعِ الزَّهْرَانِيُّ قَالَا ثنا فُلَيْحُ بْنُ سُلَيْمَانَ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَسَعِيدِ بْنِ الْمُسَيِّبِ وَعَلْقَمَةَ بْنِ وَقَّاصٍ وَعُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ

كُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ أَوْعَى مِنْ بَعْضٍ وَأَثْبَتُ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ رَجُلٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا زَعَمُوا أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ سَفَرًا أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ قَالَتْ فَأَقْرَعَ بَيْنَنَا فِي غَزَاةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَهُ بَعْدَمَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجٍ وَأُنْزَلُ فِيهِ حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ فَالْتَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ فَأَقْبَلَ الَّذِينَ يَرْحَلُونَ بِي فَحَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُهُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَثْقُلْنَ وَلَمْ يَغْشَهُنَّ اللَّحْمُ وَإِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَاحْتَمَلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا فَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ فِيهِ أَحَدٌ فَأَمَمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ فَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَمَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنَايَ فَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ أَنَاخَ رَاحِلَتَهُ فَوَطِئَ يَدَهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُعَرِّسِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِفْكِ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنِ سَلُولٍ فَقَدِمْتُ الْمَدِينَةَ فَاشْتَكَيْتُ بِهَا شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الْإِفْكِ لَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَيَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللهِ اللُّطْفَ الَّذِي كُنْتُ أَرَاهُ مِنْهُ حِينَ أَمْرَضُ إِنَّمَا يَدْخُلُ فَيُسَلِّمُ ثُمَّ يَقُولُ «كَيْفَ تِيكُمْ؟» فَذَلِكَ يَرِيبُنِي فَلَا أَشْعُرُ حَتَّى نَقَهْتُ فَخَرَجْتُ أَنَا وَأُمُّ مِسْطَحٍ إِلَى قِبَلِ الْمَنَاصِعِ مُتَبَرَّزِنَا لَا نَخْرُجُ إِلَّا مِنْ لَيْلٍ إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ تُتَّخَذَ الْكُنُفُ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي الْبَرِيَّةِ أَوْ فِي التَّبَرُّزِ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ بِنْتِ أَبِي رُهْمٍ نَمْشِي فَعَثَرَتْ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا؟ فَقَالَتْ يَا هَنْتَاهُ أَلَمْ تَسْمَعِي مَا قَالُوا؟ قُلْتُ وَمَا قَالُوا؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي وَدَخَلَ عَلَيَّ رَسُولُ اللهِ ﷺ فَقَالَ «كَيْفَ تِيكُمْ؟» فَقُلْتُ ائْذَنْ لِي أَنْ آتِيَ أَبَوَيَّ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا قَالَتْ فَأَذِنَ لِي رَسُولُ اللهِ ﷺ فَأَتَيْتُ أَبَوَيَّ فَقُلْتُ لِأُمِّي مَا يَتَحَدَّثُ بِهِ النَّاسُ؟ قَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَى نَفْسِكِ الشَّأْنَ فَوَاللهِ لَقَلَّمَا كَانَتِ امْرَأَةٌ قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا فَقُلْتُ سُبْحَانَ اللهِ وَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا؟ قَالَتْ فَبِتُّ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ حَتَّى أَصْبَحْتُ فَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى رَسُولِ اللهِ ﷺ بِالَّذِيِ يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِيِ يَعْلَمُ فِي نَفْسِهِ مِنَ الْوُدِّ لَهُمْ فَقَالَ أُسَامَةُ أَهْلُكَ يَا رَسُولَ اللهِ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيٌّ فَقَالَ يَا رَسُولَ اللهِ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَسَلِ الْجَارِيَةَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللهِ ﷺ بَرِيرَةَ فَقَالَ لَهَا «هَلْ رَأَيْتِ مِنْهَا شَيْئًا يَرِيبُكِ؟» فَقَالَتْ بَرِيرَةُ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ مِنْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنِ الْعَجِينِ حَتَّى تَأْتِيَ الدَّاجِنُ فَتَأْكُلَهُ قَالَتْ فَقَامَ رَسُولُ اللهِ ﷺ مِنْ يَوْمِهِ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيِّ بْنِ سَلُولٍ قَالَتْ فَقَالَ رَسُولُ اللهِ ﷺ «مَنْ يَعْذُرُنِي مِنْ رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِي فَوَاللهِ قَالَهَا ثَلَاثًا مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا وَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» قَالَتْ فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ أَنَا وَاللهِ يَا رَسُولَ اللهِ أَعْذُرُكَ مِنْهُ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَكَانَ سَيِّدَ الْخَزْرَجِ وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنَّهُ احْتَمَلَتْهُ الْحَمِيَّةُ فَقَالَ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى ذَلِكَ فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا وَرَسُولُ اللهِ ﷺ قَائِمٌ عَلَى الْمِنْبَرِ فَنَزَلَ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ وَبَكَيْتُ يَوْمِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ وَأَصْبَحَ عِنْدِي أَبَوَايَ وَقَدْ بَكَيْتُ يَوْمِي وَلَيْلَتِي حَتَّى أَظُنُّ أَنَّ الْبُكَاءَ فَالِقٌ عَيْنِي قَالَتْ فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي إِذِ اسْتَأْذَنَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ دَخَلَ رَسُولُ اللهِ ﷺ فَجَلَسَ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ مَا قِيلَ قَبْلَهَا وَقَدْ مَكَثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَأْنِي فَتَشَهَّدَ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبٍ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ» فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ عَنِّي رَسُولَ اللهِ فِيمَا قَالَ قَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ ﷺ فَقُلْتُ لِأُمِّي فَقَالَتْ مِثْلَ ذَلِكَ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ وَاللهِ لَقَدْ عَلِمْتُ أَنَّكُمْ قَدْ سَمِعْتُمْ مَا تُحُدِّثَ بِهِ وَقَرَّ فِي أَنْفُسِكُمْ فَصَدَّقْتُمْ بِهِ وَلَئِنْ قُلْتُ إِنِّي بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونَنِي بِذَلِكَ وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُنَّنِي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا أَبَا يُوسُفَ إِذْ قَالَ {صَبْرٌ جَمِيلٌ} الْآيَةَ قَالَتْ ثُمَّ تَحَوَّلْتُ عَلَى فِرَاشِي وَأَنَا أَرْجُو أَنْ يُبَرِّئَنِيَ اللهُ بِبَرَاءَتِي وَلَكِنْ وَاللهِ مَا ظَنَنْتُ أَنْ يُنَزَّلَ فِي شَأْنِي وَحْيٌ يُتْلَى وَلَأَنَا أَحْقَرُ فِي نَفْسِي مِنْ أَنْ يُتَكَلَّمَ بِالْقُرْآنِ فِي أَمْرِي وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ ﷺ رُؤْيَا تُبَرِّئُنِي قَالَتْ فَوَاللهِ مَا رَامَ مِنْ مَجْلِسِهِ وَلَا خَرَجَ أَحَدٌ مِنَ الْبَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى إِنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي يَوْمٍ شَاتٍ قَالَتْ فَسُرِّيَ عَنْ رَسُولِ اللهِ ﷺ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ «يَا عَائِشَةُ احْمَدِي اللهَ فَقَدْ بَرَّأَكِ اللهُ» فَقَالَتْ لِي أُمِّي قُومِي إِلَى رَسُولِ اللهِ ﷺ فَقُلْتُ وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللهَ وَأَنْزَلَ اللهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ} الْآيَاتِ كُلَّهَا فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ وَكَانَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ مِنْهُ وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَمَا قَالَ لِعَائِشَةَ فَأَنْزَلَ اللهُ هَذِهِ الْآيَةَ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ} إِلَى آخِرِ الْآيَةِ قَالَ أَبُو بَكْرٍ بَلَى إِنِّي أُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ الَّذِي كَانَ يَجْرِي عَلَيْهِ قَالَتْ وَكَانَ رَسُولُ اللهِ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَ «يَا زَيْنَبُ مَا عَلِمْتِ وَمَا رَأَيْتِ؟» فَقَالَتْ أَحْمِي سَمْعِي وَبَصَرِي وَاللهِ مَا عَلِمْتُ عَلَيْهَا إِلَّا خَيْرًا قَالَتْ عَائِشَةُ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي فَعَصَمَهَا اللهُ بِالْوَرَعِ  

tabarani:19535 – ʿAlī b. al-Mubārak al-Ṣanʿānī > Zayd b. al-Mubārak > Muḥammad b. Thawr > Ibn Jurayj > Ibn Shihāb > ʿUrwah And ʿUbayd Allāh b. ʿAdī Waʿalqamah b. Waqqāṣ Yazīd Baʿḍuhum > Baʿḍ > ʿĀʾishah
Request/Fix translation

  

الطبراني:١٩٥٣٥ – حَدَّثَنَا عَلِيُّ بْنُ الْمُبَارَكِ الصَّنْعَانِيُّ ثنا زَيْدُ بْنُ الْمُبَارَكِ ثنا مُحَمَّدُ بْنُ ثَوْرٍ عَنِ ابْنِ جُرَيْجٍ قَالَ وَقَالَ ابْنُ شِهَابٍ عَنْ عُرْوَةَ وَعُبَيْدِ اللهِ بْنِ عَدِيٍّ وَعَلْقَمَةَ بْنِ وَقَّاصٍ يَزِيدُ بَعْضُهُمْ عَلَى بَعْضٍ عَنْ عَائِشَةَ قَالَتْ

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  

tabarani:19536 – Aḥmad b. Muḥammad al-Shāfiʿī > Abū Ibrāhīm b. Muḥammad al-Shāfiʿī > Muslim b. Khālid al-Zanjī > Muḥammad b. ʿAbdullāh b. Abū ʿAtīq > Ibn Shihāb > ʿUrwah b. al-Zubayr And Saʿīd b. al-Musayyib Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah > ʿĀʾishah Ḥīn > Lahā Ahl al-Ifk Mā > Fabarraʾahā Allāh Wakul > Ṭāʾifah from al-Ḥadīth al--Adhī > ʿĀʾishah Wabaʿḍ Ḥadīthihim Yuṣaddiq Baʿḍ

(the wife of the Prophet) "Whenever Messenger of Allah ﷺ intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Messenger of Allah ﷺ was through with his Ghazwa and returned home, and we approached the city of Medina, Messenger of Allah ﷺ ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was ʿAbdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet ﷺ which I used to receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?' I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?' She said, 'O Hanata (you there) didn't you hear what they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Messenger of Allah ﷺ came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Messenger of Allah ﷺ allowed me, and I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep till morning. In the morning Messenger of Allah ﷺ called ʿAli bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. ʿAisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Messenger of Allah ﷺ! Keep you wife, for, by Allah, we know nothing about her but good.' ʿAli bin Abu Talib said, 'O Messenger of Allah ﷺ! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barirah and said, 'O Barirah. Did you ever see anything which roused your suspicions about her?' Barirah said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Messenger of Allah ﷺ ascended the pulpit and requested that somebody support him in punishing ʿAbdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person (ʿAbdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Saʿd bin Muʿadh got up and said, 'O Messenger of Allah ﷺ! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Saʿd bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Saʿd bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Messenger of Allah ﷺ was standing on the pulpit. He got down and quieted them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O ʿAisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Messenger of Allah ﷺ finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Messenger of Allah ﷺ on my behalf. My father said, By Allah, I do not know what to say to Messenger of Allah ﷺ.' I said to my mother, 'Talk to Messenger of Allah ﷺ on my behalf.' She said, 'By Allah, I do not know what to say to Allah's Apostle. I was a young girl and did not have much knowledge of the Qur'an. I said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e. Jacob) who said, 'So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.' Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Messenger of Allah ﷺ was over, he was smiling and the first word he said, ʿAisha! Thank Allah, for Allah has declared your innocence.' My mother told me to go to Messenger of Allah ﷺ . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allah revealed: "Verily! They who spread the slander are a gang among you . . ." (24.11) When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'By Allah, I will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: -- "And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah's Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that Abu Bakr said, 'Yes ! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before. Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' She replied, 'O Messenger of Allah ﷺ! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha." Aisha further added "Zainab was competing with me (in her beauty and the Prophet's love), yet Allah protected her (from being malicious), for she had piety." (Using translation from Bukhārī 2661)  

الطبراني:١٩٥٣٦ – حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الشَّافِعِيُّ ثنا أَبِي إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الشَّافِعِيُّ عَنْ مُسْلِمِ بْنِ خَالِدٍ الزَّنْجِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللهِ بْنِ أَبِي عَتِيقٍ عَنِ ابْنِ شِهَابٍ قَالَ حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَسَعِيدُ بْنُ الْمُسَيِّبِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ عَنْ عَائِشَةَ

حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الْحَدِيثِ الَّذِي حَدَّثَنِي عَنْ عَائِشَةَ وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا وَإِنْ كَانَ بَعْضُهُمْ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ فَذَكَرُوا أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ إِلَى سَفَرٍ أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ فِيهَا سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللهِ ﷺ بَعْدَمَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنَ بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي وَأَقْبَلْتُ إِلَى رَحْلِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ فِي الْتِمَاسِ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يُرَحِّلُونَنِي فَاحْتَمَلُوا هَوْدَجِي عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكُنَّا إِذْ ذَاكَ خِفَافًا لَمْ يُهَبِّلْنَا اللَّحْمُ إِنَّمَا تَأْكُلُ إِحْدَانَا الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ حِينَ رَفَعُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا وَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ بِهِ دَاعٍ وَلَا مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي وَيَرْجِعُونَ إِلَيَّ فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَعَرَفَنِي حِينَ رَآنِي وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي فَوَاللهِ مَا كَلَّمَنِي كَلَامًا وَلَا سَمِعْتُ مِنْهُ كَلِمَةً حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَى الْجَيْشَ بَعْدَمَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ مِنْ أَهْلِ الْإِفْكِ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِثْمِ عَبْدُ اللهِ بْنُ أُبَيٍّ ابن سلول ففَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ حِينَ قَدِمْنَا الْمَدِينَةَ شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَهْلِ الْإِفْكِ وَلَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَهُوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لَمْ أَعْرِفْ مِنْ رَسُولِ اللهِ ﷺ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ عَلَيَّ فَيَقُولُ «كَيْفَ تِيكُمْ؟» ثُمَّ يَنْصَرِفُ فَذَلِكَ يَرِيبُنِي وَلَا أَشْعُرُ بِالشَّرِّ حَتَّى خَرَجْنَا بَعْدَمَا نَقَهْتُ أَنَا وَأُمُّ مِسْطَحٍ قَبِلَ الْمَنَاصِعِ وَهُوَ مُتَبَرَّزُنَا وَكُنَّا لَا نَخْرُجُ إِلَّا لَيْلًا إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ تُتَّخَذَ الْكُنُفُ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي التَّبَرُّزِ قِبَلَ الْغَائِطِ وَكُنَّا نَتَأَذَّى فِي الْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ بَيْتِي حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسُ مِسْطَحٌ فَقُلْتُ بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا قَدْ شَهِدَ بَدْرًا؟ قَالَتْ أَيْ هَنْتَاهُ أَوَ لَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي وَدَخَلَ عَلَيَّ رَسُولُ اللهِ ﷺ فَقَالَ «كَيْفَ تِيكُمْ؟» قُلْتُ أَتَأْذَنُ لِي إِلَى أَبَوَيَّ؟ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي فَجِئْتُ أُمِّي وَأَبِي فَقُلْتُ يَا أُمَّتَاهُ مَا يَتَحَدَّثُ النَّاسُ؟ قَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ فَوَاللهِ لَقَلَّمَا رَأَيْتُ امْرَأَةً وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا لَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا فَقُلْتُ سُبْحَانَ اللهِ وَلَقَدْ تَحَدَّثَ النَّاسُ بِذَلِكَ؟ قَالَتْ فَبَكَيْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ قَالَتْ ثُمَّ أَصْبَحْتُ أَبْكِي وَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى رَسُولِ اللهِ ﷺ بِالَّذِيِ يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَالَّذِي فِي نَفْسِهِ لَهُمْ مِنَ الْوُدِّ فَقَالَ أُسَامَةُ يَا رَسُولَ اللهِ أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ يَا رَسُولَ اللهِ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ فَدَعَا رَسُولُ اللهِ ﷺ بَرِيرَةَ فَقَالَ لَهَا «يَا بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ؟» قَالَتْ بَرِيرَةُ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ عَلَيْهَا قَطُّ أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللهِ ﷺ يَوْمَئِذٍ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ قَالَتْ فَقَالَ وَهُوَ عَلَى الْمِنْبَرِ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذُرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي فَوَاللهِ مَا عَلِمْتُ فِي أَهْلِ بَيْتِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ يَا رَسُولَ اللهِ أَنَا أَعْذُرُكَ مِنْهُ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنْ أَخَذْتُهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ قَالَتْ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللهِ ﷺ قَائِمٌ عَلَى الْمِنْبَرِ فَلَمْ يَزَلْ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ قَالَتْ وَمَكَثْتُ يَوْمِي ذَلِكَ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ وَأَبَوَاي عِنْدِي وَقَدْ مَكَثْتُ لَيْلَتَيْنِ وَيَوْمًا لَا أَكْتَحِلُ بِنَوْمٍ وَلَا يَرْقَأُ لِي دَمْعٌ أَظُنُّ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي اسْتَأْذَنَتْ عَلَيَّ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَعَلَتْ تَبْكِي مَعِي فَبَيْنَمَا نَحْنُ عَلَى ذَلِكَ دَخَلَ عَلَيْنَا رَسُولُ اللهِ ﷺ وَجَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ مَا قِيلَ قَبْلَهَا وَلَقَدْ لَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَأْنِي قَالَتْ فَتَشَهَّدَ رَسُولُ اللهِ ﷺ حِينَ جَلَسَ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ ثُمَّ تُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبٍ ثُمَّ تَابَ إِلَى اللهِ تَابَ اللهُ عَلَيْهِ» قَالَتْ فَلَمَّا قَضَى مَقَالَتَهُ قَلَصَ دَمْعِي مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ رَسُولَ اللهِ فِيمَا قَالَ قَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ لِأُمِّي أَجِيبِي رَسُولَ اللهِ قَالَتْ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ إِنَّكُمْ وَاللهِ لَقَدْ سَمِعْتُمْ بِهَذَا الْحَدِيثِ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ فَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونَنِي بِذَلِكَ وَلَئِنِ اعْتَرَفَتُ بِأَمْرٍ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَتُصَدِّقُنَّنِي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا أَبَا يُوسُفَ قَالَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} ثُمَّ تَحَوَّلْتُ وَاضْطَجَعْتُ عَلَى فِرَاشِي قَالَتْ وَأَنَا حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ وَأَنَّ اللهَ مُبَرِّئِي بِبَرَاءَتِي وَلَكِنْ وَاللهِ مَا كُنْتُ أَظُنُّ أَنَّ اللهَ ﷻ يُنْزِلُ فِي شَأْنِي وَحْيًا يُتْلَى لَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنْ كُنْتُ أَرْجُو أَنْ يُرِيَ اللهُ رَسُولَهُ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي بِهَا قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ ﷺ مِنْ مَجْلِسِهِ وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أَنْزَلَ اللهُ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي الْيَوْمِ الشَّاتِي مِنْ ثِقَلِ الْقُرْآنِ الَّذِي يُنَزَّلَ عَلَيْهِ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللهِ سُرِّيَ عَنْهُ وَهُوَ يَضْحَكُ وَكَانَ أَوَّلَ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ «يَا عَائِشَةُ أَمَّا اللهُ فَقَدْ بَرَّأَكِ» فَقَالَتْ أُمِّي قَوْمِي إِلَيْهِ فَقُلْتُ وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللهَ فَأَنْزَلَ اللهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} الْعَشْرَ الْآيَاتِ كُلَّهَا فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ لَا أُنْفِقُ عَلَيْهِ شَيْئًا أَبَدًا لِلَّذِي قَالَ لِعَائِشَةَ فَأَنْزَلَ اللهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} الْآيَةَ قَالَ أَبُو بَكْرٍ بَلَى وَاللهِ إِنِّي لَأُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ بِالنَّفَقَةِ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ فَقَالَ وَاللهِ لَا أَنْزِعُهَا مِنْهُ أَبَدًا فَقَالَتْ عَائِشَةُ وَكَانَ رَسُولُ اللهِ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَ «يَا زَيْنَبُ مَاذَا عَلِمْتِ أَوْ رَأَيْتِ؟» قَالَتْ زَيْنَبُ أَحْمِي سَمْعِي وَبَصَرِي وَاللهِ مَا عَلِمْتُ إِلَّا خَيْرًا وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللهُ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ مِنْ أَصْحَابِ الْإِفْكِ قَالَ ابْنُ شِهَابٍ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ حَدِيثِ هَؤُلَاءِ الرَّهْطِ  

tabarani:19537 – [Chain 1] Bakr b. Sahl al-Dimyāṭī > ʿAbdullāh b. Yūsuf > ʿAbdullāh b. ʿAbd al-Raḥman b. Yazīd b. Jābir > ʿAṭāʾ b. Abū Muslim al-Khurāsānī > al-Zuhrī > ʿUrwah b. al-Zubayr > ʿĀʾishah [Chain 2] Aḥmad b. Shuʿayb Abū ʿAbd al-Raḥman al-Nasāʾī > Isḥāq b. Rāhawayh > Kulthūm b. Muḥammad b. Abū Sidrah > ʿAṭāʾ al-Khurāsānī > Ibn Shihāb > ʿAlqamah b. Waqqāṣ Waʿurwh b. al-Zubayr > ʿĀʾishah [Chain 3] ʿAbd al-ʿAzīz b. Sulaymān al-Ḥarmalī al-Anṭākī > Yaʿqūb b. Kaʿb al-Ḥalabī > Kulthūm b. Muḥammad b. Abū Sidrah > ʿAṭāʾ al-Khurāsānī > Muḥammad b. Muslim al-Zuhrī > ʿUrwah b. al-Zubayr And ʿUbayd Allāh b. ʿAbdullāh Wasaʿīd b. al-Musayyib Waʿalqamah b. Waqqāṣ > ʿĀʾishah
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الطبراني:١٩٥٣٧ – حَدَّثَنَا بَكْرُ بْنُ سَهْلٍ الدِّمْيَاطِيُّ ثنا عَبْدُ اللهِ بْنُ يُوسُفَ ثنا عَبْدُ اللهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ قَالَ سَمِعْتُ عَطَاءَ بْنَ أَبِي مُسْلِمٍ الْخُرَاسَانِيَّ يُحَدِّثُ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ عَائِشَةَ ح وَحَدَّثَنَا أَحْمَدُ بْنُ شُعَيْبٍ أَبُو عَبْدِ الرَّحْمَنِ النَّسَائِيُّ أنا إِسْحَاقُ بْنُ رَاهَوَيْهِ أنا كُلْثُومُ بْنُ مُحَمَّدِ بْنِ أَبِي سِدْرَةَ ثنا عَطَاءٌ الْخُرَاسَانِيُّ عَنِ ابْنِ شِهَابٍ عَنْ عَلْقَمَةَ بْنِ وَقَّاصٍ وَعُرْوَةَ بْنِ الزُّبَيْرِ عَنْ عَائِشَةَ ح وَحَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ سُلَيْمَانَ الْحَرْمَلِيُّ الْأَنْطَاكِيُّ ثنا يَعْقُوبُ بْنُ كَعْبٍ الْحَلَبِيُّ ثنا كُلْثُومُ بْنُ مُحَمَّدِ بْنِ أَبِي سِدْرَةَ عَنْ عَطَاءٍ الْخُرَاسَانِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ الزُّهْرِيِّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَعُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ وَسَعِيدِ بْنِ الْمُسَيِّبِ وَعَلْقَمَةِ بْنِ وَقَّاصٍ عَنْ عَائِشَةَ قَالَتْ

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

tabarani:19538 – Abū Shuʿayb ʿAbdullāh b. al-Ḥasan al-Ḥarrānī > ʿAbdullāh b. Jaʿfar al-Raqqī > ʿUbaydullāh b. ʿAmr > Isḥāq b. Rāshid > al-Zuhrī > ʿUrwah b. al-Zubayr And Saʿīd b. al-Musayyib Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah > ʿĀʾishah Fīmā > Lahā Ahl al-Ifk Fabarraʾahā Allāh Mimā > al-Zuhrī Fakulluhum
Request/Fix translation

  

الطبراني:١٩٥٣٨ – حَدَّثَنَا أَبُو شُعَيْبٍ عَبْدُ اللهِ بْنُ الْحَسَنِ الْحَرَّانِيُّ ثنا عَبْدُ اللهِ بْنُ جَعْفَرٍ الرَّقِّيُّ ثنا عُبَيْدُ اللهِ بْنُ عَمْرٍو عَنْ إِسْحَاقَ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَسَعِيدِ بْنِ الْمُسَيِّبِ وَعَلْقَمَةَ بْنِ وَقَّاصٍ وَعُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ كُلُّهُمْ عَنْ عَائِشَةَ

فِيمَا قَالَ لَهَا أَهْلُ الْإِفْكِ فَبَرَّأَهَا اللهُ مِمَا قَالُوا قَالَ الزُّهْرِيُّ فَكُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ كَانَ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَثْبَتَ لَهُ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ رَجُلٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي عَنْهَا وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضَهَا وَإِنْ كَانَ بَعْضُهُمْ أَوْعَى لَهُ مِنْ بَعْضٍ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ إِلَى سَفَرٍ أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا النَّبِيُّ ﷺ مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَ النَّبِيِّ ﷺ بَعْدَمَا أَنْزَلَ اللهُ الْحِجَابَ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ مَعَهُ حَتَّى إِذَا فَرَغَ مِنْ غَزْوَتِهِ تِلْكَ وَدَنَوْنَا مِنَ الْمَدِينَةِ أَرَدْنَا الرَّحِيلَ فَخَرَجْتُ حِينَ آذَنُونَا بِالرَّحِيلِ فَتَبَرَّزْتُ لِحَاجَتِي حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي رَجَعْتُ إِلَى أَهْلِي فَلَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ عَلَيَّ مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَخَرَجْتُ فِي الْتِمَاسِهِ فَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ يَرْحَلُونَ بِي فَاحْتَمَلُوا هَوْدَجِي عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ لَمْ يُهَبِّلْهُنَّ اللَّحْمُ إِنَّمَا تَأْكُلُ إِحْدَانَا الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ حِينَ رَفَعُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ فَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ فَلَيْسَ بِهَا مِنْهُمْ دَاعٍ وَلَا مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَا أَنَا كَذَلِكَ فِي مَنْزِلِي إِذْ غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ وَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ فَعَرَفَنِي حِينَ رَآنِي وَكَانَ رَآنِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي وَاللهِ مَا كَلَّمَنِي كَلِمَةً وَلَا سَمِعْتُ شَيْئًا مِنْ كَلَامِهِ غَيْرَ اسْتِرْجَاعِهِ حِينَ أَنَاخَ رَاحِلَتَهُ وَوَطِئَ عَلَى يَدِهَا ثُمَّ رَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ وَقَدْ هَلَكَ مِنْ أَهْلِ الْإِفْكِ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَهُ عَبْدُ اللهِ بْنُ أُبَيِّ بْنِ سَلُولٍ فَاشْتَكَيْتُ حِينَ قَدِمْنَا الْمَدِينَةَ شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَهْلِ الْإِفْكِ وَلَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَهُوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللهِ اللُّطْفَ الَّذِي كُنْتُ أَرَاهُ مِنْهُ حِينَ أَشْتَكِي إِنَّمَا كَانَ يَدْخُلُ فَيَقُولُ «كَيْفَ تِيكُمْ؟» ثُمَّ يَنْصَرِفُ فَذَلِكَ الَّذِي يَرِيبُنِي مِنْهُ وَلَا أَشْعُرُ بِشَيْءٍ حَتَّى خَرَجْتُ بَعْدَمَا نَقَهْتُ أَنَا وَأُمُّ مِسْطَحٍ وَهِيَ بِنْتُ أَبِي رُهْمِ بْنِ الْمُطَّلِبِ وَأُمُّهَا بِنْتُ صَخْرِ بْنِ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ بِئْسَ مَا قُلْتِ تَسُبِّينَ رَجُلًا قَدْ شَهِدَ بَدْرًا؟ قَالَتْ أَوَلَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَاذَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي فَلَمَّا رَجَعْتُ دَخَلَ عَلَيَّ رَسُولُ اللهِ ﷺ فَقَالَ «كَيْفَ تِيكُمْ؟» قُلْتُ تَأْذَنُ لِي فَآتِي أَبَوَايَ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا قَالَتْ فَأَذِنَ لِي رَسُولُ اللهِ ﷺ فَأَتَيْتُ أَبَوَيَّ فَقُلْتُ لِأُمِّي مَاذَا يَتَحَدَّثُ النَّاسُ بِهِ؟ قَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ قَلَّ مَا كَانَتِ امْرَأَةٌ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا قُلْتُ سُبْحَانَ اللهِ وَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا؟ فَمَكَثْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ ثُمَّ أَصْبَحْتُ أَبْكِي فَدَعَا رَسُولُ اللهِ ﷺ عَلِيًّا وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى النَّبِيِّ ﷺ بِمَا يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالْوُدِّ الَّذِي لَهُمْ فِي نَفْسِهِ فَقَالَ لِلنَّبِيِّ ﷺ أَهْلُكَ وَمَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيٌّ فَقَالَ يَا رَسُولَ اللهِ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ النِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ فَدَعَا رَسُولُ اللهِ بَرِيرَةَ فَقَالَ «يَا بَرِيرَةُ هَلْ رَأَيْتِ شَيْئًا يَرِيبُكِ؟» قَالَتْ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ عَلَيْهَا شَيْئًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَصَعِدَ النَّبِيُّ ﷺ الْمِنْبَرَ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ فَقَالَ «مَنْ يَعْذُرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِي فَوَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ يَا رَسُولَ اللهِ أَنَا أَعْذُرُكَ مِنْهُ إِنْ كَانَ مِنْ إِخْوَنِنَا مِنَ الْأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا بِأَمْرِكَ فِيهِ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ وَقَدْ كَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنِ اسْتَجْهَلَتْهُ الْحَمِيَّةُ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ وَتَثَاوَرَ الْحَيَّانِ مِنَ الْأَوْسِ وَالْخَزْرَجِ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَالنَّبِيُّ ﷺ عَلَى الْمِنْبَرِ فَلَمْ يَزَلْ يُسْكِتُهُمْ حَتَّى سَكَتُوا فَمَكَثْتُ يَوْمِي ذَاكَ أَبْكِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ وَأَصْبَحَ أَبَوَايَ عِنْدِي يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي إِذِ اسْتَأْذَنَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ عَلَيَّ فَأَذِنْتُ لَهَا فَجَلَسَتْ مَعِي فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ دَخَلَ عَلَيْنَا رَسُولُ اللهِ ﷺ وَجَلَسَ وَلَمْ يَجْلِسْ قَبْلَ ذَلِكَ مُنْذُ قِيلَ مَا قِيلَ وَقَدْ لَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِ بِشَيْءٍ فَتَشَهَّدَ رَسُولُ اللهِ ﷺ حِينَ جَلَسَ فَقَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ بَلَغَنِي كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ ثُمَّ تُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا أَذْنَبَ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ» فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ رَسُولَ اللهِ فَقَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ لِأُمِّي أَجِيبِي رَسُولَ اللهِ فَقَالَتْ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ وَأَنَا امْرَأَةٌ حَدِيثَةُ السِّنِّ لَمْ أَقْرَأْ كَثِيرًا مِنَ الْقُرْآنِ فَقُلْتُ إِنِّي وَاللهِ أَعْلَمُ أَنَّكُمْ قَدْ سَمِعْتُمْ هَذَا الْحَدِيثَ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ فَلَئِنْ قُلْتُ إِنِّي بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونَنِي وَمَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا أَبَا يُوسُفَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي وَمَا كُنْتُ أَرَى أَنَّ اللهَ يُنْزِلُ فِي شَأْنِي وَحْيًا وَلَشَأْنِي كَانَ أَحْقَرُ فِي نَفْسِي مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ مِنَ السَّمَاءِ وَلَكِنْ كُنْتُ أَرْجُو أَنْ يُرِيَ اللهُ نَبِيَّهُ عَلَيْهِ السَّلَامُ رُؤْيَا فِي النَّوْمِ يُبَرِّئُنِي اللهُ بِهَا فَوَاللهِ مَا رَامَ رَسُولُ اللهِ مِنْ مَجْلِسِهِ وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أَخَذَ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ وَهُوَ الْعَرَقُ حِينَ يَنْزِلُ عَلَيْهِ الْوَحْيُ وَكَانَ إِذَا أُوحِيَ إِلَيْهِ أَخَذَهُ الْبُرَحَاءُ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ فِي الْيَوْمِ الشَّاتِي مِنْ ثِقَلِ الْقُرْآنِ الَّذِي يُنَزَّلُ عَلَيْهِ قَالَتْ فَسُرِّيَ عَنِ النَّبِيِّ ﷺ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا «أَمَّا أَنْتِ يَا عَائِشَةُ فَقَدْ بَرَّأَكِ اللهُ» فَقُلْتُ بِحَمْدِ اللهِ لَا بِحَمْدِكُمْ قَالَتْ أُمِّي قَوْمِي إِلَيْهِ قُلْتُ وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللهَ فَأَنْزَلَ اللهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ} إِلَى آخِرِ الْآيَاتِ الْعَشْرِ كُلِّهَا فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ وَفَقْرِهِ وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَ الَّذِي قَالَ فِي عَائِشَةَ فَأَنْزَلَ اللهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ} الْآيَةَ كُلَّهَا فَقَالَ أَبُو بَكْرٍ وَاللهِ إِنِّي لَأُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي يُنْفِقُ وَقَالَ لَا أَنْزِعُهَا عَنْكَ أَبَدًا وَكَانَ النَّبِيُّ ﷺ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَتْ مَا رَأَيْتُ وَلَا عَلِمْتُ إِلَّا خَيْرًا وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللهُ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ بِنْتُ جَحْشٍ تُحَارِبُ فَهَلَكَتْ فِيمَنْ هَلَكَ مِنْ أَهْلِ الْإِفْكِ قَالَ الزُّهْرِيُّ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ خَبَرِ هَؤُلَاءِ الرَّهْطِ مِنْ هَذَا الْحَدِيثِ  

tabarani:19539 – Muḥammad b. al-Faḍl b. Jābir al-Saqaṭī And Zakariyyā b. Yaḥyá al-Sājī > Hārūn b. Mūsá al-Farwī > Isḥāq b. Muḥammad al-Farwī > Mālik b. Anas > Yaḥyá b. Saʿīd Waʿubayd Allāh b. ʿUmar > Ibn Shihāb > ʿUrwah b. al-Zubayr Wasaʿīd b. al-Musayyib Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd
Request/Fix translation

  

الطبراني:١٩٥٣٩ – حَدَّثَنَا مُحَمَّدُ بْنُ الْفَضْلِ بْنِ جَابِرٍ السَّقَطِيُّ وَزَكَرِيَّا بْنُ يَحْيَى السَّاجِيُّ قَالَا ثنا هَارُونُ بْنُ مُوسَى الْفَرْوِيُّ ثنا إِسْحَاقُ بْنُ مُحَمَّدٍ الْفَرْوِيُّ ثنا مَالِكُ بْنُ أَنَسٍ عَنْ يَحْيَى بْنِ سَعِيدٍ وَعُبَيْدِ اللهِ بْنِ عُمَرَ جَمِيعًا عَنِ ابْنِ شِهَابٍ قَالَ حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَسَعِيدُ بْنُ الْمُسَيِّبِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ

حِينَ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ مِنْ ذَلِكَ وَكُلٌّ قد حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ كَانَ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَحْسَنَ اقْتِصَاصًا وَبَعْضُهُمْ يُصَدِّقُ حَدِيثَ بَعْضٍ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ قَالَتْ فَأَقْرَعَ بَيْنَنَا فِي غَزَاةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَهُ بَعْدَمَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ فَالْتَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ فَأَقْبَلَ الَّذِينَ يَرْحَلُونَ بِي فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنَّنِي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَثْقُلْنَ وَلَمْ يُهَبِّلْهُنَّ اللَّحْمُ إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ حِينَ رَفَعُوهُ ثِقَلَ الْهَوْدَجِ فَاحْتَمَلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا وَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ فِيهِ دَاعٍ وَلَا مُجِيبٌ فَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَمَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ قَدْ عَرَّسَ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي وَكَانَ يَرَانِي قَبْلَ نُزُولِ الْحِجَابِ فَمَا اسْتَيْقَظْتُ إِلَّا بِاسْتِرْجَاعِهِ حِينَ رَآنِي فَوَاللهِ مَا كَلَّمَنِي وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ ثُمَّ أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُعَرِّسِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِفْكِ عَبْدُ اللهِ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى الرَّحْلِ فَالْتَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ فَالْتَمَسْتُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ فَأَقْبَلَ الَّذِينَ يَرْحَلُونَ بِي فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنَّنِي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَثْقُلْنَ وَلَمْ يُهَبِّلْهُنَّ اللَّحْمُ إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ حِينَ رَفَعُوهُ ثِقَلَ الْهَوْدَجِ فَاحْتَمَلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا وَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ فِيهِ دَاعٍ وَلَا مُجِيبٌ فَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَمَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ قَدْ عَرَّسَ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي وَكَانَ يَرَانِي قَبْلَ نُزُولِ الْحِجَابِ فَمَا اسْتَيْقَظْتُ إِلَّا بِاسْتِرْجَاعِهِ حِينَ رَآنِي فَوَاللهِ مَا كَلَّمَنِي وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ ثُمَّ أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُعَرِّسِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِفْكِ عَبْدُ اللهِ بْنُ أُبَيِّ بْنِ سَلُولٍ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ بِهَا شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الْإِفْكِ لَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَيَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَرَى مِنْ رَسُولِ اللهِ اللُّطْفَ الَّذِي كُنْتُ أَرَاهُ مِنْهُ حِينَ أَمْرَضُ إِنَّمَا يَدْخُلُ عَلَيَّ فَيُسَلِّمُ ثُمَّ يَقُولُ «كَيْفَ تِيكُمْ؟» فَذَلِكَ يَرِيبُنِي وَلَا أَشْعُرُ حَتَّى نَقَهْتُ فَخَرَجْتُ أَنَا وَأُمُّ مِسْطَحٍ بِنْتُ أَبِي رُهْمٍ قِبَلَ الْمَنَاصِعِ وَهِيَ مُتَبَرَّزُنَا لَا نَخْرُجُ إِلَّا مِنْ لَيْلٍ إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ تُتَّخَذَ الْكُنُفُ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي التَّبَرُّزِ وَأَقْبَلَتُ أَنَا وَأُمُّ مِسْطَحٍ نَمْشِي فَعَثَرَتْ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا؟ فَقَالَتْ يَا هَنْتَاهُ أَلَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَاذَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا إِلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي دَخَلَ عَلَيَّ رَسُولُ اللهِ فَقَالَ «كَيْفَ تِيكُمْ؟» قُلْتُ ائْذَنْ لِي إِلَى أَبَوَيَّ قُلْتُ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا قَالَتْ فَأَتَيْتُ أَبَوَيَّ فَقُلْتُ لِأُمِّي مَا تَحَدَّثَ بِهِ النَّاسُ؟ قَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَى نَفْسِكِ فَوَاللهِ لَقَلَّ مَا كَانَتِ امْرَأَة قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا فَقُلْتُ سُبْحَانَ اللهِ وَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا؟ قَالَتْ فَبِتُّ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ حَتَّى أَصْبَحْتُ فَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَيْهِ بِالَّذِيِ يَعْرِفُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِيِ يَعْلَمُ فِي نَفْسِهِ مِنَ الْوُدِّ لَهُمْ فَقَالَ أُسَامَةُ أَهْلُكَ يَا رَسُولَ اللهِ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيٌّ فَقَالَ يَا رَسُولَ اللهِ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَسَلِ الْجَارِيَةَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللهِ ﷺ بَرِيرَةَ فَقَالَ لَهَا «هَلْ عَلِمْتِ مِنْ عَائِشَةَ شَيْئًا يَرِيبُكِ؟» فَقَالَتْ بَرِيرَةُ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ عَلَيْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنِ الْعَجِينِ حَتَّى تَأْتِيَ الدَّاجِنُ فَتَأْكُلَهُ قَالَتْ فَقَامَ رَسُولُ اللهِ مِنْ يَوْمِهِ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ فَقَالَ رَسُولُ اللهِ ﷺ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذُرُنِي مِنْ رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِي فَوَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ أَنَا أَعْذُرُكَ مِنْهُ يَا رَسُولَ اللهِ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنْ أَجْهَلَتْهُ الْحَمِيَّةُ فَقَالَ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ وَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا بِالْقِتَالِ وَرَسُولُ اللهِ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ وَبَكَيْتُ يَوْمِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ حَتَّى ظَنَنْتُ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَا أَنَا عَلَى ذَلِكَ إِذِ اسْتَأْذَنَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ دَخَلَ رَسُولُ اللهِ فَجَلَسَ عِنْدِي وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ مَا قِيلَ قَبْلَهَا وَقَدْ مَكَثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَأْنِي فَتَشَهَّدَ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ قَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبٍ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ» فَلَمَّا قَضَى رَسُولُ اللهِ ﷺ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ عَنِّي رَسُولَ اللهِ ﷺ فِيمَا قَالَ قَالَ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ ﷺ فَقُلْتُ لِأُمِّي قَالَتْ مِثْلَ ذَلِكَ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ وَاللهِ لَقَدْ عَلِمْتُ أَنَّكُمْ قَدْ سَمِعْتُمْ مَا تُحُدِّثَ بِهِ وَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ وَلَئِنْ قُلْتُ إِنِّي بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونِي بِذَلِكَ وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ يَعْلَمُ اللهُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُنِّي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا مَا قَالَ أَبُو يُوسُفَ إِذْ قَالَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} قَالَتْ ثُمَّ تَحَوَّلْتُ عَلَى فِرَاشِي وَأَنَا أَرْجُو أَنْ يُبَرِّئَنِيَ اللهُ بِبَرَاءَتِي وَلَكِنْ مَا طَمِعْتُ أَنْ يُنَزَّلَ فِي شَأْنِي وَحْيٌ يُتْلَى وَلَأَنَا كُنْتُ أَحْقَرَ فِي نَفْسِي مِنْ أَنْ يُنَزَّلَ فِيَّ قُرْآنٌ يُتْلَى وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللهُ قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ مِنْ مَجْلِسِهِ وَلَا خَرَجَ أَحَدٌ مِنَ الْبَيْتِ حَتَّى أَنْزَلَ اللهُ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي يَوْمٍ شَاتٍ قَالَتْ فَسُرِّيَ عَنْ رَسُولِ اللهِ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلَ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ «يَا عَائِشَةُ احْمَدِي اللهَ فَقَدْ بَرَّأَكِ اللهُ» فَقُلْتُ بِحَمْدِ اللهِ لَا بِحَمْدِكُمْ فَقَالَتْ لِي أُمِّي قَوْمِي إِلَى رَسُولِ اللهِ فَقُلْتُ لَا وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللهَ فَأَنْزَلَ اللهُ ﷻ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} الْآيَاتِ كُلَّهَا فَلَمَّا أَنْزَلَ اللهُ بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا أَبَدًا بَعْدَمَا قَالَ لِعَائِشَةَ مَا قَالَ فَأَنْزَلَ اللهُ ﷻ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} إِلَى آخِرِ الْآيَةِ فَقَالَ أَبُو بَكْرٍ بَلَى إِنِّي أُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ الَّذِي كَانَ يَجْرِي عَلَيْهِ قَالَتْ وَكَانَ رَسُولُ اللهِ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَ «يَا زَيْنَبُ مَا عَلِمْتِ وَمَا رَأَيْتِ؟» فَقَالَتْ أَحْمِي سَمْعِي وَبَصَرِي وَاللهِ مَا عَلِمْتُ عَلَيْهَا إِلَّا خَيْرًا قَالَتْ عَائِشَةُ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا بِالْوَرَعِ فَطَفِقَتْ أُخْتُهَا حَمْنَةُ بِنْتُ جَحْشٍ تُحَارِبُ عَنْهَا فَهَلَكَتْ فِيمَنْ هَلَكَ قَالَ الزُّهْرِيُّ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ حَدِيثِ هَؤُلَاءِ الرَّهْطِ  

tabarani:19540 – al-Ḥusayn b. Isḥāq al-Tustarī > Muḥammad b. Khālid b. ʿAbdullāh al-Wāsiṭī > Ibrāhīm b. Saʿd > Ṣāliḥ b. Kaysān > Ibn Shihāb > ʿUrwah b. al-Zubayr And Saʿīd b. al-Musayyib Waʿalqamah b. Waqqāṣ Waʿubayd Allāh b. ʿUtbah

(the wife of the Prophet) "Whenever Messenger of Allah ﷺ intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Messenger of Allah ﷺ was through with his Ghazwa and returned home, and we approached the city of Medina, Messenger of Allah ﷺ ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was ʿAbdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet ﷺ which I used to receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?' I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?' She said, 'O Hanata (you there) didn't you hear what they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Messenger of Allah ﷺ came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Messenger of Allah ﷺ allowed me, and I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep till morning. In the morning Messenger of Allah ﷺ called ʿAli bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. ʿAisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Messenger of Allah ﷺ! Keep you wife, for, by Allah, we know nothing about her but good.' ʿAli bin Abu Talib said, 'O Messenger of Allah ﷺ! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barirah and said, 'O Barirah. Did you ever see anything which roused your suspicions about her?' Barirah said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Messenger of Allah ﷺ ascended the pulpit and requested that somebody support him in punishing ʿAbdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person (ʿAbdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Saʿd bin Muʿadh got up and said, 'O Messenger of Allah ﷺ! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Saʿd bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Saʿd bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Messenger of Allah ﷺ was standing on the pulpit. He got down and quieted them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O ʿAisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Messenger of Allah ﷺ finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Messenger of Allah ﷺ on my behalf. My father said, By Allah, I do not know what to say to Messenger of Allah ﷺ.' I said to my mother, 'Talk to Messenger of Allah ﷺ on my behalf.' She said, 'By Allah, I do not know what to say to Allah's Apostle. I was a young girl and did not have much knowledge of the Qur'an. I said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e. Jacob) who said, 'So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.' Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Messenger of Allah ﷺ was over, he was smiling and the first word he said, ʿAisha! Thank Allah, for Allah has declared your innocence.' My mother told me to go to Messenger of Allah ﷺ . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allah revealed: "Verily! They who spread the slander are a gang among you . . ." (24.11) When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'By Allah, I will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: -- "And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah's Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that Abu Bakr said, 'Yes ! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before. Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' She replied, 'O Messenger of Allah ﷺ! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha." Aisha further added "Zainab was competing with me (in her beauty and the Prophet's love), yet Allah protected her (from being malicious), for she had piety." (Using translation from Bukhārī 2661)  

الطبراني:١٩٥٤٠ – حَدَّثَنَا الْحُسَيْنُ بْنُ إِسْحَاقَ التُّسْتَرِيُّ ثنا مُحَمَّدُ بْنُ خَالِدِ بْنِ عَبْدِ اللهِ الْوَاسِطِيُّ ثنا إِبْرَاهِيمُ بْنُ سَعْدٍ ثنا صَالِحُ بْنُ كَيْسَانَ عَنِ ابْنِ شِهَابٍ قَالَ حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَسَعِيدُ بْنُ الْمُسَيِّبِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللهِ بْنُ عُتْبَةَ عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ

حَيْثُ قَالَ لَهَا أَهْلُ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ كُلُّهُمْ حَدَّثَنِي طَائِفَةً مِنْ حَدِيثِهَا وَبَعْضُهُمْ كَانَ أَوْعَى لِحَدِيثِهَا مِنْ بَعْضٍ وَأَثْبَتَ اقْتِصَاصًا وَقَدْ وَعَيْتُ عَنْ كُلِّ وَاحِدٍ مِنْهُمُ الْحَدِيثَ الَّذِي حَدَّثَنِي عَنْ عَائِشَةَ قَالَتْ عَائِشَةُ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا مَعَهُ فَأَقْرَعَ بَيْنَنَا فِي غَزَاةٍ غَزَاهَا فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَهُ بَعْدَمَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ فِيهِ حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ ﷺ مِنْ غَزْوَتِهِ تِلْكَ وَقَفَلَ دَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنُوا بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلَتُ إِلَى الرَّحْلِ فَالْتَمَسْتُ صَدْرِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ أَلْتَمِسُ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ فَأَقْبَلَ الَّذِينَ كَانُوا يَرْحَلُونَ بِي فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أرْكَبْهُ وَهُمْ يَحْسِبُونَ أَنَّنِي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يَثْقُلْنَ وَلَمْ يُهَبِّلْهُنَّ اللَّحْمُ إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ حِينَ رَفَعُوهُ ثِقَلَ الْهَوْدَجِ فَاحْتَمَلُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا فَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ فِيهِ أَحَدٌ فَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ قَدْ عَرَّسَ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ فَوَاللهِ مَا كَلَّمَنِي كَلِمَةً وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا مُعَرِّسِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِفْكِ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنِ سَلُولٍ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ بِهَا شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الْإِفْكِ وَلَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَيَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللهِ اللُّطْفَ الَّذِي كُنْتُ أَرَاهُ حِينَ أَمْرَضُ إِنَّمَا يَدْخُلُ فَيُسَلِّمُ ثُمَّ يَقُولُ «كَيْفَ تِيكُمْ؟» فَذَلِكَ يَرِيبُنِي وَلَا أَشْعُرُ بِشَيْءٍ حَتَّى نَقَهْتُ فَخَرَجْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ فَتَبَرَّزْنَا لَا نَخْرُجُ إِلَّا مِنْ لَيْلٍ إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ تُتَّخَذَ الْكُنُفُ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي التَّبَرُّزِ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ بِنْتُ أَبِي رُهْمٍ لَمَّا قَضَيْنَا شَأْنِنَا نَمْشِي فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا شَهِدَ بَدْرًا؟ فَقَالَتْ يَا هَنْتَاهُ أَلَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي دَخَلَ عَلَيَّ رَسُولُ اللهِ فَقَالَ «كَيْفَ تِيكُمْ؟» فَقُلْتُ ائْذَنْ لِي أَنْ آتِيَ أَبَوَيَّ قَالَتْ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي رَسُولُ اللهِ فَأَتَيْتُ أَبَوَيَّ فَقُلْتُ لِأُمِّي مَا يَتَحَدَّثُ بِهِ النَّاسُ؟ قَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ الشَّأْنَ فَوَاللهِ لَقَلَّ مَا كَانَتِ امْرَأَة قَطُّ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا وَلَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا فَقُلْتُ سُبْحَانَ اللهِ وَقَدْ يَتَحَدَّثُ النَّاسُ بِهَذَا؟ قَالَتْ فَبِتُّ لَيْلَتِي تِلْكَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ حَتَّى أَصْبَحْتُ فَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ قَالَتْ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَيْهِ بِالَّذِيِ يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِيِ يَعْلَمُ فِي نَفْسِهِ مِنَ الْوُدِّ لَهُمْ فَقَالَ أُسَامَةُ يَا رَسُولَ اللهِ أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيٌّ فَقَالَ يَا رَسُولَ اللهِ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَسَلِ الْجَارِيَةَ تَصْدُقْكَ فَدَعَا رَسُولُ اللهِ بَرِيرَةَ فَقَالَ لَهَا «هَلْ رَأَيْتِ مِنْ عَائِشَةَ شَيْئًا يَرِيبُكِ؟» قَالَتْ بَرِيرَةُ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ مِنْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنِ الْعَجِينِ حَتَّى تَأْتِيَ الدَّاجِنُ فَتَأْكُلَهُ قَالَتْ فَقَامَ رَسُولُ اللهِ ﷺ مِنْ يَوْمِهِ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ فَقَالَ رَسُولُ اللهِ «مَنْ يَعْذُرُنِي مِنْ رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِي قَالَهُ ثَلَاثًا فَوَاللهِ مَا عَلِمْتُ عَلَى أَهْلِي إِلَّا خَيْرًا وَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ أَنَا وَاللهِ يَا رَسُولَ اللهِ أَعْذُرُكَ مِنْهُ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْنَا عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا بِهِ أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَكَانَ سَيِّدَ الْخَزْرَجِ وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنِ احْتَمَلَتْهُ الْحَمِيَّةُ قَالَ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرِ بْنِ سِمَاكٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ وَرَسُولُ اللهِ قَائِمٌ عَلَى الْمِنْبَرِ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ وَبَكَيْتُ يَوْمِي وَلَيْلَتِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ حَتَّى ظَنَنْتُ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَمَا أَنَا أَبْكِي إِذِ اسْتَأْذَنَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ دَخَلَ رَسُولُ اللهِ فَجَلَسَ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ لِي مَا قِيلَ قَبْلَهَا وَقَدْ مَكَثَ شَهْرًا لَا يُوحَى إِلَيْهِ شَيْءٌ فِي شَأْنِي فَتَشَهَّدَ رَسُولُ اللهِ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَقَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنْبٍ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ» فَلَمَّا قَضَى رَسُولُ اللهِ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ رَسُولَ اللهِ فِيمَا قَالَ قَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ لِأُمِّي فَقَالَتْ مِثْلَ ذَلِكَ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ وَاللهِ لَقَدْ عَلِمْتُ أَنَّكُمْ قَدْ سَمِعْتُمْ مَا تُحُدِّثَ بِهِ وَقَرَّ فِي أَنْفُسِكُمْ فَصَدَّقْتُمْ بِهِ وَلَئِنْ قُلْتُ إِنِّي بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونِي بِذَلِكَ وَلَئِنِ اعْتَرَفْتُ لَكُمْ بِأَمْرٍ وَاللهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُنَّنِي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا مَا قَالَ أَبُو يُوسُفَ {فَصَبَرٌ جَمِيلٌ} وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ ثُمَّ تَحَوَّلْتُ عَلَى فِرَاشِي وَأَنَا أَرْجُو أَنْ يُبَرِّئَنِيَ اللهُ بِبَرَاءَتِي وَلَكِنْ وَاللهِ مَا ظَنَنْتُ أَنْ يُنَزَّلَ فِي شَأْنِي وَحْيٌ يُتْلَى وَلَأَنَا كُنْتُ أَحْقَرَ فِي نَفْسِي مِنْ أَنْ يُنَزَّلَ فِيَّ قُرْآنٌ وَلَكِنْ كُنْتُ أَرْجُو أَنْ يُرِيَ اللهُ رَسُولَهُ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي بِهَا قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ مِنْ مَجْلِسِهِ وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أُنْزِلَ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ عِنْدَ الْوَحْيِ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ فِي الْيَوْمِ الشَّاتِي فَسُرِّيَ عَنْهُ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلَ مَا تَكَلَّمَ بِهِ أَنْ قَالَ «يَا عَائِشَةُ احْمَدِي اللهَ فَقَدْ بَرَّأَكِ اللهُ» فَقَالَتْ لِي أُمِّي قُومِي إِلَى رَسُولِ اللهِ ﷺ فَقُلْتُ لَا وَاللهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إِلَّا اللهَ ﷻ وَأَنْزَلَ اللهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ} الْآيَاتِ كُلَّهَا فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ وَكَانَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ مِنْهُ وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ فَأَنْزَلَ اللهُ هَذِهِ الْآيَةَ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ} إِلَى آخِرِ الْآيَةِ قَالَ أَبُو بَكْرٍ بَلَى أُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ الَّذِي كَانَ يُنْفِقُ عَلَيْهِ قَالَتْ وَكَانَ رَسُولُ اللهِ سَأَلَ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَ «يَا زَيْنَبُ مَا عَلِمْتِ مَا رَأَيْتِ؟» فَقَالَتْ أَحْمِي سَمْعِي وَبَصَرِي وَاللهِ مَا عَلِمْتُ عَلَيْهَا إِلَّا خَيْرًا قَالَتْ عَائِشَةُ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللهُ بِالْوَرَعِ وَكَانَتْ أُخْتُهَا حَمْنَةُ تُحَارِبُ عَنْهَا فَهَلَكَتْ فِيمَنْ هَلَكَ  

tabarani:19541 – ʿAmr b. Abū al-Ṭāhir b. al-Sarḥ al-Miṣrī And Zakariyyā b. Yaḥyá al-Sājī > Muḥammad b. ʿAzīz al-Aylī > Salāmah b. Rawḥ > ʿAqīl b. Khālid > Ibn Shihāb > Saʿīd b. al-Musayyib Waʿurwh b. al-Zubayr Waʿubayd Allāh b. ʿAbdullāh b. ʿUtbah > Ḥadīth

(the wife of the Prophet) "Whenever Messenger of Allah ﷺ intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Messenger of Allah ﷺ was through with his Ghazwa and returned home, and we approached the city of Medina, Messenger of Allah ﷺ ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept. Safwan bin Mu'attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, "Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him)." He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was ʿAbdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet ﷺ which I used to receive from him when I got sick. But he would come, greet and say, 'How is that (girl)?' I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old 'Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that she said, 'Let Mistah be ruined.' I said, 'You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?' She said, 'O Hanata (you there) didn't you hear what they said?' Then she told me the rumors of the false accusers. My sickness was aggravated, and when I returned home, Messenger of Allah ﷺ came to me, and after greeting he said, 'How is that (girl)?' I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Messenger of Allah ﷺ allowed me, and I went to my parents and asked my mother, 'What are the people talking about?' She said, 'O my daughter! Don't worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.' I said, 'Glorified be Allah! Are the people really taking of this matter?' That night I kept on weeping and could not sleep till morning. In the morning Messenger of Allah ﷺ called ʿAli bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. ʿAisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, 'O Messenger of Allah ﷺ! Keep you wife, for, by Allah, we know nothing about her but good.' ʿAli bin Abu Talib said, 'O Messenger of Allah ﷺ! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.' On that Messenger of Allah ﷺ called Barirah and said, 'O Barirah. Did you ever see anything which roused your suspicions about her?' Barirah said, 'No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.' On that day Messenger of Allah ﷺ ascended the pulpit and requested that somebody support him in punishing ʿAbdullah bin Ubai bin Salul. Allah's Apostle said, 'Who will support me to punish that person (ʿAbdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.' Saʿd bin Muʿadh got up and said, 'O Messenger of Allah ﷺ! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.' On that Saʿd bin 'Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, 'By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.' On that Usaid bin Al-Hadir got up and said (to Saʿd bin 'Ubada), 'By Allah! you are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.' On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Messenger of Allah ﷺ was standing on the pulpit. He got down and quieted them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep. In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Messenger of Allah ﷺ came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. None has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, 'O ʿAisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.' When Messenger of Allah ﷺ finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Messenger of Allah ﷺ on my behalf. My father said, By Allah, I do not know what to say to Messenger of Allah ﷺ.' I said to my mother, 'Talk to Messenger of Allah ﷺ on my behalf.' She said, 'By Allah, I do not know what to say to Allah's Apostle. I was a young girl and did not have much knowledge of the Qur'an. I said. 'I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don't compare my situation with you except to the situation of Joseph's father (i.e. Jacob) who said, 'So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.' Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur'an. I had hoped that Messenger of Allah ﷺ might have a dream in which Allah would prove my innocence. By Allah, Allah's Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah's Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Messenger of Allah ﷺ was over, he was smiling and the first word he said, ʿAisha! Thank Allah, for Allah has declared your innocence.' My mother told me to go to Messenger of Allah ﷺ . I replied, 'By Allah I will not go to him and will not thank but Allah.' So Allah revealed: "Verily! They who spread the slander are a gang among you . . ." (24.11) When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, 'By Allah, I will never provide Mistah with anything because of what he said about Aisha.' But Allah later revealed: -- "And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah's Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful." (24.22) After that Abu Bakr said, 'Yes ! By Allah! I like that Allah should forgive me,' and resumed helping Mistah whom he used to help before. Messenger of Allah ﷺ also asked Zainab bint Jahsh (i.e. the Prophet's wife about me saying, 'What do you know and what did you see?' She replied, 'O Messenger of Allah ﷺ! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha." Aisha further added "Zainab was competing with me (in her beauty and the Prophet's love), yet Allah protected her (from being malicious), for she had piety." (Using translation from Bukhārī 2661)  

الطبراني:١٩٥٤١ – حَدَّثَنَا عَمْرُو بْنُ أَبِي الطَّاهِرِ بْنِ السَّرْحِ الْمِصْرِيُّ وَزَكَرِيَّا بْنُ يَحْيَى السَّاجِيُّ قَالَا ثنا مُحَمَّدُ بْنُ عَزِيزٍ الْأَيْلِيُّ ثنا سَلَامَةُ بْنُ رَوْحٍ حَدَّثَنِي عَقِيلُ بْنُ خَالِدٍ عَنِ ابْنِ شِهَابٍ قَالَ أَخْبَرَنِي سَعِيدُ بْنُ الْمُسَيِّبِ وَعُرْوَةُ بْنُ الزُّبَيْرِ وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ عَنْ حَدِيثِ عَائِشَةَ زَوْجِ النَّبِيَّ ﷺ

حِينَ أَهْلِ الْإِفْكِ مَا قَالُوا فَبَرَّأَهَا اللهُ وَكُلٌّ حَدَّثَنِي طَائِفَةً مِنَ الْحَدِيثِ الَّذِي حَدَّثَنِي عَنْ عَائِشَةَ وَبَعْضُ حَدِيثِهِمْ يُصَدِّقُ بَعْضًا وَإِنْ كَانَ بَعْضُهُمْ أَوْعَى لَهُ مِنْ بَعْضٍ زَعَمُوا أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ ﷺ قَالَتْ كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ أَنْ يَخْرُجَ إِلَى سَفَرٍ أَقْرَعَ بَيْنَ أَزْوَاجِهِ فَأَيَّتُهُنَّ خَرَجَ سَهْمُهَا خَرَجَ بِهَا رَسُولُ اللهِ مَعَهُ قَالَتْ عَائِشَةُ فَأَقْرَعَ بَيْنَنَا فِي غَزْوَةٍ غَزَاهَا فَخَرَجَ بِهَا سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللهِ ﷺ بَعْدَمَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ وَأُنْزَلُ فِي هَوْدَجِي فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ مِنْ غَزْوَتِهِ تِلْكَ وَدَنَوْنَا مِنَ الْمَدِينَةِ قَافِلِينَ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنَ بِالرَّحِيلِ لِحَاجَتِي فَلَمَّا قَضَيْتُ شَأْنِي أَقْبَلْتُ إِلَى رَحْلِي فَإِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ إِلَى عِقْدِي نَحْوَ ابْتِغَائِهِ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَرْحَلُونَ فَاحْتَمَلُوا هَوْدَجِي فَرَحَلُوهُ عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكَانَ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يُهَبِّلْهُنَّ اللَّحْمُ إِنَّمَا يَأْكُلْنَ الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يُنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا وَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنَازِلَهُمْ وَلَيْسَ بِهَا دَاعٍ وَلَا مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ وَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونَنِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَمَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَأَتَانِي فَعَرَفَنِي حِينَ رَآنِي وَكَانَ يَرَانِي قَبْلَ أَنْ يُنَزَّلَ الْحِجَابُ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي فَمَا كَلَّمَنِي كَلِمَةً وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حَتَّى أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ بِي يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَيْنَا الْجَيْشَ بَعْدَمَا نَزَلُوا فَهَلَكَ مَنْ هَلَكَ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِفْكِ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنِ سَلُولَ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَصْحَابِ الْإِفْكِ لَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَهُوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللهِ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ عَلَيَّ رَسُولُ اللهِ فَيَقُولُ «كَيْفَ تِيكُمْ؟» ثُمَّ يَنْصَرِفُ فَذَلِكَ يَرِيبُنِي وَلَا أَشْعُرُ بِالشَّرِّ حَتَّى خَرَجْتُ بَعْدَمَا أَفَقْتُ وَخَرَجَتْ مَعِي أُمُّ مِسْطَحٍ قِبَلَ الْمَنَاصِعِ وَهُوَ مُتَبَرَّزُنَا وَكُنَّا لَا نَخْرُجُ إِلَّا لَيْلًا إِلَى لَيْلٍ وَذَلِكَ قَبْلَ أَنْ تُتَّخَذَ الْكُنُفُ قَرِيبًا مِنْ بُيُوتِنَا وَأَمْرُنَا أَمْرُ الْعَرَبِ الْأُوَلِ فِي التَّنَزُّهِ قِبَلَ الْغَائِطِ وَكُنَّا نَتَأَذَّى بِالْكُنُفِ أَنْ نَتَّخِذَهَا عِنْدَ بُيُوتِنَا فَانْطَلَقْتُ أَنَا وَأُمُّ مِسْطَحٍ وَهِيَ بِنْتُ أَبِي رُهْمِ بْنِ عَبْدِ مَنَافٍ وَأُمُّهَا أُمُّ صَخْرٍ بِنْتُ عَامِرٍ خَالَةُ أَبِي بَكْرٍ الصِّدِّيقِ وَابْنُهَا مِسْطَحُ بْنُ أُثَاثَةَ بْنِ الْمُطَّلِبِ فَأَقْبَلْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ بَيْتِي حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فِي مِرْطِهَا فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ لَهَا بِئْسَ مَا قُلْتِ تَسُبِّينَ رَجُلًا قَدْ شَهِدَ بَدْرًا؟ قَالَتْ يَا هَنْتَاهُ أَوَ لَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي فَلَمَّا رَجَعْنَا إِلَى بَيْتِي دَخَلَ عَلَيْنَا رَسُولُ اللهِ ثُمَّ قَالَ «كَيْفَ تِيكُمْ؟» قُلْتُ لَهُ أَتَأْذَنُ لِي أَنْ آتِيَ أَبَوَيَّ؟ وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا قَالَتْ فَأَذِنَ لِي رَسُولُ اللهِ ﷺ فَجِئْتُ لِأُمِّي فَقُلْتُ يَا أُمَّتَاهُ مَا يَتَحَدَّثُ النَّاسُ؟ فَقَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ فَوَاللهِ لَقَلَّ مَا كَانَتِ امْرَأَةٌ وَضِيئَةً عِنْدَ مَنْ يُحِبُّهَا لَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا قَالَتْ فَقُلْتُ سُبْحَانَ اللهِ وَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا؟ فَبَكَيْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ قَالَتْ ثُمَّ أَصْبَحْتُ أَبْكِي فَدَعَا رَسُولُ اللهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ فَشَاوَرَهُمَا فِي فِرَاقِ أَهْلِهِ فَأَمَّا أُسَامَةُ فَأَشَارَ عَلَى رَسُولِ اللهِ بِالَّذِيِ يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَبِالَّذِيِ كَانَ فِي نَفْسِهِ لَهُمْ مِنَ الْوُدِّ فَقَالَ أُسَامَةُ أَهْلُكَ يَا رَسُولَ اللهِ لَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ يَا رَسُولَ اللهِ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْخَادِمَ تَصْدُقْكَ قَالَتْ فَدَعَا رَسُولُ اللهِ بَرِيرَةَ فَقَالَ لَهَا «أَيْ بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ؟» قَالَتْ بَرِيرَةُ وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا رَأَيْتُ مِنْهَا أَمْرًا أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللهِ ﷺ يَوْمَئِذٍ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ فَقَالَ رَسُولُ اللهِ وَهُوَ عَلَى الْمِنْبَرِ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذُرُنِي مِنْ رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي وَوَاللهِ مَا عَلِمْتُ مِنْ أَهْلِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ الْأَنْصَارِيُّ فَقَالَ يَا رَسُولَ اللهِ أَنَا أَعْذُرُكَ مِنْهُ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ يَوْمَئِذٍ سَيِّدُ الْخَزْرَجِ وَكَانَ مِنْ قَبْلِ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنْ حَمَلَتْهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ قَالَتْ فَتَثَاوَرَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللهِ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ قَالَتْ فَلَبِثْتُ يَوْمِي ذَلِكَ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ قَالَتْ فَأَصْبَحَ أَبَوَايَ عِنْدِي وَقَدْ بَكَيْتُ لَيْلَتِي لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ يَظُنَّانِ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي فَاسْتَأْذَنَتِ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَا نَحْنُ عَلَى ذَلِكَ دَخَلَ رَسُولُ اللهِ ﷺ وَجَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ لِي مَا قِيلَ قَبْلَهَا وَلَقَدْ لَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَيْءٍ قَالَتْ فَتَشَهَّدَ رَسُولُ اللهِ حِينَ جَلَسَ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ قَدْ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ وَتُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنَبِهِ ثُمَّ تَابَ تَابَ اللهُ عَلَيْهِ» قَالَتْ فَلَمَّا قَضَى رَسُولُ اللهِ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ رَسُولَ اللهِ فِيمَا قَالَ فَقَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ قَالَتْ فَقُلْتُ لِأُمِّي أَجِيبِي رَسُولَ اللهِ فِيمَا قَالَ فَقَالَتْ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ إِنِّي وَاللهِ لَقَدْ عَلِمْتُ لَقَدْ سَمِعْتُمْ بِهَذَا الْحَدِيثِ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ وَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونِي وَلَئِنِ اعْتَرَفْتُ لَكُمْ أَنِّي بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي مِنْهُ بَرِيئَةٌ لَتُصَدِّقُنَّنِي وَإِنِّي وَاللهِ مَا أَعْلَمُ لِي وَلَكُمْ مَثَلًا إِلَّا أَبَا يُوسُفَ قَالَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} قَالَتْ ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي وَأَنَا أَعْلَمُ حِينَئِذٍ أَنِّي بَرِيئَةٌ وَأَنَّ اللهَ سَيُبَرِّئُنِي بِبَرَاءَتِي وَلَكِنْ وَاللهِ مَا كُنْتُ أَظُنُّ أَنَّ اللهَ يُنْزِلُ فِي شَأْنِي وَحْيًا يُتْلَى وَلَشَأْنِي كَانَ أَحْقَرَ فِي نَفْسِي مِنْ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنْ كُنْتُ أَرْجُو أَنْ يَرَى رَسُولُ اللهِ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي اللهُ بِهَا قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أَنْزَلَ اللهُ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي الْيَوْمِ الشَّاتِي مِنْ ثِقَلِ الْقُرْآنِ الَّذِي يُنَزَّلَ عَلَيْهِ قَالَتْ فَسُرِّيَ عَنْ رَسُولِ اللهِ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلُ كَلِمَةٍ تَكَلَّمَ بِهَا «أَمَّا اللهُ فَقَدْ بَرَّأَكِ» فَقَالَتْ لِي أُمِّي قَوْمِي إِلَى رَسُولِ اللهِ فَقُلْتُ وَاللهِ إِنِّي لَا أَقُومُ وَلَا أَحْمَدُ إِلَّا اللهَ فَأَنْزَلَ اللهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} الْعَشْرَ الْآيَاتِ كُلَّهَا فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ الصِّدِّيقُ وَهُوَ يُنْفِقُ عَلَى مِسْطَحِ بْنِ أُثَاثَةَ لِقَرَابَتِهِ مِنْهُ وَفَقْرِهِ وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ شَيْئًا بَعْدَ الَّذِي قَالَ لِعَائِشَةَ فَأَنْزَلَ اللهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} إِلَى قَوْلِهِ {وَاللهُ غَفُورٌ رَحِيمٌ} فَقَالَ أَبُو بَكْرٍ بَلَى وَاللهِ إِنِّي أُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ وَقَالَ وَاللهِ لَا أَنْزِعُهَا عَنْهُ أَبَدًا قَالَتْ عَائِشَةُ وَكَانَ رَسُولُ اللهِ يَسْأَلُ زَيْنَبَ بِنْتَ جَحْشٍ زَوْجَ النَّبِيِّ ﷺ عَنْ أَمْرِي فَقَالَ «يَا زَيْنَبُ مَاذَا عَلِمْتِ أَوْ رَأَيْتِ؟» قَالَتْ يَا رَسُولَ اللهِ أَحْمِي سَمْعِي وَبَصَرِي وَاللهِ مَا عَلِمْتُ إِلَّا خَيْرًا قَالَتْ وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللهُ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا تُحَارِبُ فَأُهْلِكَتْ فِيمَنْ هَلَكَ مِنْ أَصْحَابِ الْإِفْكِ قَالَ الزُّهْرِيُّ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ خَبَرِ هَؤُلَاءِ الرَّهْطِ مِنْ حَدِيثِ عَائِشَةَ رَضِيَ اللهُ تَعَالَى عَنْهَا  

tabarani:19542 – Mūsá b. Hārūn > al-Ḥārith b. > Abū Maʿshar Najīḥ al-Madanī > Aflaḥ b. ʿAbdullāh b. al-Mughīrah > al-Zuhrī

(The wife of the Prophet) Whenever Messenger of Allah ﷺ intended to go on a journey, he used to draw lots among his wives and would take with him the one on whom the lot had fallen. Once he drew lots when he wanted to carry out a Ghazwa, and the lot came upon me. So I proceeded with Allah's Apostle after Allah's order of veiling (the women) had been revealed and thus I was carried in my howdah (on a camel) and dismounted while still in it. We carried on our journey, and when Allah's Apostle had finished his Ghazwa and returned and we approached Medina, Messenger of Allah ﷺ ordered to proceed at night. When the army was ordered to resume the homeward journey, I got up and walked on till I left the army (camp) behind. When I had answered the call of nature, I went towards my howdah, but behold ! A necklace of mine made of Jaz Azfar (a kind of black bead) was broken and I looked for it and my search for it detained me. The group of people who used to carry me, came and carried my howdah on to the back of my camel on which I was riding, considering that I was therein. At that time women were light in weight and were not fleshy for they used to eat little (food), so those people did not feel the lightness of the howdah while raising it up, and I was still a young lady. They drove away the camel and proceeded. Then I found my necklace after the army had gone. I came to their camp but found nobody therein so I went to the place where I used to stay, thinking that they would miss me and come back in my search. While I was sitting at my place, I felt sleepy and slept. Safwan bin Al-Mu'attil As-Sulami Adh- Dhakw-ani was behind the army. He had started in the last part of the night and reached my stationing place in the morning and saw the figure of a sleeping person. He came to me and recognized me on seeing me for he used to see me before veiling. I got up because of his saying: "Inna Li l-lahi wa inna ilaihi rajiun," which he uttered on recognizing me. I covered my face with my garment, and by Allah, he did not say to me a single word except, "Inna Li l-lahi wa inna ilaihi rajiun," till he made his shecamel kneel down whereupon he trod on its forelegs and I mounted it. Then Safwan set out, leading the she-camel that was carrying me, till we met the army while they were resting during the hot midday. Then whoever was meant for destruction, fell in destruction, and the leader of the Ifk (forged statement) was ʿAbdullah bin Ubai bin Salul. After this we arrived at Medina and I became ill for one month while the people were spreading the forged statements of the people of the Ifk, and I was not aware of anything thereof. But what aroused my doubt while I was sick, was that I was no longer receiving from Messenger of Allah ﷺ the same kindness as I used to receive when I fell sick. Messenger of Allah ﷺ would enter upon me, say a greeting and add, "How is that (lady)?" and then depart. That aroused my suspicion but I was not aware of the propagated evil till I recovered from my ailment. I went out with Um Mistah to answer the call of nature towards Al-Manasi, the place where we used to relieve ourselves, and used not to go out for this purpose except from night to night, and that was before we had lavatories close to our houses. And this habit of ours was similar to the habit of the old 'Arabs (in the deserts or in the tents) concerning the evacuation of the bowels, for we considered it troublesome and harmful to take lavatories in the houses. So I went out with Um Mistah who was the daughter of Abi Ruhm bin ʿAbd Manaf, and her mother was daughter of Sakhr bin Amir who was the aunt of Abi Bakr As-Siddiq, and her son was Mistah bin Uthatha. When we had finished our affair, Um Mistah and I came back towards my house. Um Mistah stumbled over her robe whereupon she said, "Let Mistah be ruined ! " I said to her, "What a bad word you have said! Do you abuse a man who has taken part in the Battle of Badr?' She said, "O you there! Didn't you hear what he has said?" I said, "And what did he say?" She then told me the statement of the people of the Ifk (forged statement) which added to my ailment. When I returned home, Messenger of Allah ﷺ came to me, and after greeting, he said, "How is that (lady)?" I said, "Will you allow me to go to my parents?" At that time I intended to be sure of the news through them. Messenger of Allah ﷺ allowed me and I went to my parents and asked my mother, "O my mother! What are the people talking about?" My mother said, "O my daughter! Take it easy, for by Allah, there is no charming lady who is loved by her husband who has other wives as well, but that those wives would find fault with her." I said, "Subhan Allah! Did the people really talk about that?" That night I kept on weeping the whole night till the morning. My tears never stopped, nor did I sleep, and morning broke while I was still weeping, Messenger of Allah ﷺ called ʿAli bin Abi Talib and Usama bin Zaid when the Divine Inspiration delayed, in order to consult them as to the idea of divorcing his wife. Usama bin Zaid told Messenger of Allah ﷺ of what he knew about the innocence of his wife and of his affection he kept for her. He said, "O Messenger of Allah ﷺ! She is your wife, and we do not know anything about her except good." But ʿAli bin Abi Talib said, "O Messenger of Allah ﷺ! Allah does not impose restrictions on you; and there are plenty of women other than her. If you however, ask (her) slave girl, she will tell you the truth." ʿAisha added: So Messenger of Allah ﷺ called for Barira and said, "O Barira! Did you ever see anything which might have aroused your suspicion? (as regards Aisha). Barira said, "By Allah Who has sent you with the truth, I have never seen anything regarding Aisha which I would blame her for except that she is a girl of immature age who sometimes sleeps and leaves the dough of her family unprotected so that the domestic goats come and eat it." So Messenger of Allah ﷺ got up (and addressed) the people an asked for somebody who would take revenge on ʿAbdullah bin Ubai bin Salul then. Messenger of Allah ﷺ, while on the pulpit, said, "O Muslims! Who will help me against a man who has hurt me by slandering my family? By Allah, I know nothing except good about my family, and people have blamed a man of whom I know nothing except good, and he never used to visit my family except with me," Saʿd bin Muʿadh Al-Ansari got up and said, "O Messenger of Allah ﷺ! By Allah, I will relieve you from him. If he be from the tribe of (Bani) Al-Aus, then I will chop his head off; and if he be from our brethren, the Khazraj, then you give us your order and we will obey it." On that, Saʿd bin 'Ubada got up, and he was the chief of the Khazraj, and before this incident he had been a pious man but he was incited by his zeal for his tribe. He said to Saʿd (bin Muʿadh), "By Allah the Eternal, you have told a lie! You shall not kill him and you will never be able to kill him!" On that, Usaid bin Hudair, the cousin of Saʿd (bin Muʿadh) got up and said to Saʿd bin 'Ubada, "You are a liar! By Allah the Eternal, we will surely kill him; and you are a hypocrite defending the hypocrites!" So the two tribes of Al-Aus and Al-Khazraj got excited till they were on the point of fighting with each other while Messenger of Allah ﷺ was standing on the pulpit. Messenger of Allah ﷺ continued quietening them till they became silent whereupon he became silent too. On that day I kept on weeping so much that neither did my tears stop, nor could I sleep. In the morning my parents were with me, and I had wept for two nights and a day without sleeping and with incessant tears till they thought that my liver would burst with weeping. While they were with me and I was weeping, an Ansari woman asked permission to see me. I admitted her and she sat and started weeping with me. While I was in that state, Allah's Apostle came to us, greeted, and sat down,. He had never sat with me since the day what was said, was said. He had stayed a month without receiving any Divine Inspiration concerning my case. Messenger of Allah ﷺ recited the Tashahhud after he had sat down, and then said, "Thereafter, O ʿAisha! I have been informed such and-such a thing about you; and if you are innocent, Allah will reveal your innocence, and if you have committed a sin, then ask for Allah's forgiveness and repent to Him, for when a slave confesses his sin and then repents to Allah, Allah accepts his repentance." When Allah's Apostle had finished his speech, my tears ceased completely so that I no longer felt even a drop thereof. Then I said to my father, "Reply to Messenger of Allah ﷺ on my behalf as to what he said." He said, "By Allah, I do not know what to say to Messenger of Allah ﷺ." Then I said to my mother, "Reply to Allah's Apostle." She said, "I do not know what to say to Messenger of Allah ﷺ." Still a young girl as I was and though I had little knowledge of Qur'an, I said, "By Allah, I know that you heard this story (of the Ifk) so much so that it has been planted in your minds and you have believed it. So now, if I tell you that I am innocent, and Allah knows that I am innocent, you will not believe me; and if I confess something, and Allah knows that I am innocent of it, you will believe me. By Allah, I cannot find of you an example except that of Joseph's father: "So (for me) patience is most fitting against that which you assert and it is Allah (Alone) Whose help can be sought. Then I turned away and lay on my bed, and at that time I knew that I was innocent and that Allah would reveal my innocence. But by Allah, I never thought that Allah would sent down about my affair, Divine Inspiration that would be recited (forever), as I considered myself too unworthy to be talked of by Allah with something that was to be recited: but I hoped that Messenger of Allah ﷺ might have a vision in which Allah would prove my innocence. By Allah, Messenger of Allah ﷺ had not left his seat and nobody had left the house when the Divine Inspiration came to Messenger of Allah ﷺ . So there overtook him the same hard condition which used to overtake him (when he was Divinely Inspired) so that the drops of his sweat were running down, like pearls, though it was a (cold) winter day, and that was because of the heaviness of the Statement which was revealed to him. When that state of Messenger of Allah ﷺ was over, and he was smiling when he was relieved, the first word he said was, "Aisha, Allah has declared your innocence." My mother said to me, "Get up and go to him." I said, "By Allah, I will not go to him and I will not thank anybody but Allah." So Allah revealed: "Verily! They who spread the Slander are a gang among you. Think it not...." (24.11-20). When Allah revealed this to confirm my innocence, Abu Bakr As-Siddiq who used to provide for Mistah bin Uthatha because of the latter's kinship to him and his poverty, said, "By Allah, I will never provide for Mistah anything after what he has said about Aisha". So Allah revealed: (continued...) (continuing... 1): -6.274:... ... "Let not those among you who are good and are wealthy swear not to give (help) to their kinsmen, those in need, and those who have left their homes for Allah's Cause. Let them Pardon and forgive (i.e. do not punish them). Do you not love that should forgive you? Verily Allah is Oft-forgiving. Most Merciful." (24.22) Abu Bakr said, "Yes, by Allah, I wish that Allah should forgive me." So he resumed giving Mistah the aid he used to give him before and said, "By Allah, I will never withold it from him at all." Aisha further said: Messenger of Allah ﷺ also asked Zainab bint Jahsh about my case. He said, "O Zainab! What have you seen?" She replied, "O Messenger of Allah ﷺ! I protect my hearing and my sight (by refraining from telling lies). I know nothing but good (about Aisha)." Of all the wives of Messenger of Allah ﷺ, it was Zainab who aspired to receive from him the same favor as I used to receive, yet, Allah saved her (from telling lies) because of her piety. But her sister, Hamna, kept on fighting on her behalf so she was destroyed as were those who invented and spread the slander. (Using translation from Bukhārī 4750)  

الطبراني:١٩٥٤٢ – حَدَّثَنَا مُوسَى بْنُ هَارُونَ ثنا الْحَارِثُ بْنُ ثنا أَبُو مَعْشَرٍ نَجِيحٌ الْمَدَنِيُّ ثنا أَفْلَحُ بْنُ عَبْدِ اللهِ بْنِ الْمُغِيرَةِ عَنِ الزُّهْرِيِّ قَالَ

كُنْتُ عِنْدَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ لَيْلَةً مِنَ اللَّيَالِيِ وَهُوَ يَقْرَأُ سُورَةَ النُّورِ مُسْتَلْقِيًا فَلَمَّا بَلَغَ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} حَتَّى بَلَغَ {وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ} جَلَسَ ثُمَّ قَالَ يَا أَبَا بَكْرٍ مَنْ تَوَلَّى كِبْرَهُ أَلَيْسَ عَلِيَّ بْنَ أَبِي طَالِبٍ؟ قُلْتُ فِي نَفْسِي مَاذَا أَقُولُ؟ لَئِنْ قُلْتُ لَا لَقَدْ خَشِيتُ أَنْ أَلْقَى مِنْهُ شَرًّا وَلَئِنْ قُلْتُ نَعَمْ لَقَدْ جِئْتُ بِأَمْرٍ عَظِيمٍ قُلْتُ لِرَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللهِ مَا لَمْ يَقُلْ ثُمَّ قُلْتُ فِي نَفْسِي لَقَدْ عَوَّدَنِيَ اللهُ عَلَى الصِّدْقِ خَيْرًا لَا يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ فَضَرَبَ بِقَضِيبِهِ السَّرِيرَ مَرَّتَيْنِ أَوْ ثَلَاثًا ثُمَّ قَالَ فَمَنْ؟ حَتَّى رَدَّدَ ذَلِكَ مِرَارًا قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنِ سَلُولَ حَدَّثَنِي عُرْوَةُ بْنُ الزُّبَيْرِ وَسَعِيدُ بْنُ الْمُسَيِّبِ وَعَلْقَمَةُ بْنُ وَقَّاصٍ وَعُبَيْدُ اللهِ بْنُ عَبْدِ اللهِ بْنِ عُتْبَةَ وَبَعْضُ الْقَوْمِ أَحْسَنُ سِيَاقًا مِنْ بَعْضٍ وَكُلٌّ قَدْ حَفِظَ حَدِيثَهُ أَنَّ عَائِشَةَ قَالَتْ إِنَّ عَلِيًّا أَشَارَ فِي شَأْنِي وَاللهُ يَغْفِرُ لَهُ ثُمَّ قَالَتْ كَانَ رَسُولُ اللهِ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ فَغَزَا غَزْوَةَ بَنِي الْمُصْطَلِقِ فَسَاهَمَ بَيْنَ نِسَائِهِ فَخَرَجَ سَهْمِي فَخَرَجْتُ مَعَ رَسُولِ اللهِ بَعْدَمَا أُنْزِلَ الْحِجَابُ فَأَنَا أُحْمَلُ فِي هَوْدَجِي وَأُنْزَلُ مِنْهُ فَسِرْنَا حَتَّى إِذَا فَرَغَ رَسُولُ اللهِ مِنْ غَزْوَتِهِ تِلْكَ قَفَلَ وَدَنَوْنَا مِنَ الْمَدِينَةِ آذَنَ لَيْلَةً بِالرَّحِيلِ فَقُمْتُ حِينَ آذَنَ بِالرَّحِيلِ فَمَشَيْتُ حَتَّى جَاوَزْتُ الْجَيْشَ فَلَمَّا قَضَيْتُ شَأْنِي وَأَقْبَلْتُ إِلَى رَحْلِي إِذَا عِقْدٌ لِي مِنْ جَزْعِ أَظْفَارٍ قَدِ انْقَطَعَ فَرَجَعْتُ فِي الْتِمَاسِ عِقْدِي فَحَبَسَنِي ابْتِغَاؤُهُ وَأَقْبَلَ الرَّهْطُ الَّذِينَ كَانُوا يَرْحَلُونَ فَاحْتَمَلُوا هَوْدَجِي عَلَى بَعِيرِي الَّذِي كُنْتُ أَرْكَبُ وَهُمْ يَحْسِبُونَ أَنِّي فِيهِ وَكُنَّ النِّسَاءُ إِذْ ذَاكَ خِفَافًا لَمْ يُهَبِّلْهُنَّ اللَّحْمُ إِنَّمَا تَأْكُلُ إِحْدَانَا الْعُلْقَةَ مِنَ الطَّعَامِ فَلَمْ يَسْتَنْكِرِ الْقَوْمُ خِفَّةَ الْهَوْدَجِ حِينَ رَفَعُوهُ وَكُنْتُ جَارِيَةً حَدِيثَةَ السِّنِّ فَبَعَثُوا الْجَمَلَ وَسَارُوا وَوَجَدْتُ عِقْدِي بَعْدَمَا اسْتَمَرَّ الْجَيْشُ فَجِئْتُ مَنْزِلَهُمْ وَلَيْسَ بِهِ دَاعٍ وَلَا مُجِيبٌ فَتَيَمَّمْتُ مَنْزِلِي الَّذِي كُنْتُ فِيهِ فَظَنَنْتُ أَنَّهُمْ سَيَفْقِدُونِي فَيَرْجِعُونَ إِلَيَّ فَبَيْنَا أَنَا جَالِسَةٌ فِي مَنْزِلِي غَلَبَتْنِي عَيْنِي فَنِمْتُ وَكَانَ صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ ثُمَّ الذَّكْوَانِيُّ مِنْ وَرَاءِ الْجَيْشِ فَأَدْلَجَ فَأَصْبَحَ عِنْدَ مَنْزِلِي فَرَأَى سَوَادَ إِنْسَانٍ نَائِمٍ فَعَرَفَنِي حِينَ رَآنِي وَكَانَ يَرَانِي قَبْلَ الْحِجَابِ فَاسْتَيْقَظْتُ بِاسْتِرْجَاعِهِ حِينَ عَرَفَنِي فَخَمَّرْتُ وَجْهِي بِجِلْبَابِي وَاللهِ مَا كَلَّمَنِي كَلَامًا وَلَا سَمِعْتُ مِنْهُ كَلِمَةً غَيْرَ اسْتِرْجَاعِهِ حِينَ أَنَاخَ رَاحِلَتَهُ فَوَطِئَ عَلَى يَدِهَا فَرَكِبْتُهَا فَانْطَلَقَ يَقُودُ بِيَ الرَّاحِلَةَ حَتَّى أَتَى الْجَيْشَ بَعْدَمَا نَزَلُوا مُوغِرِينَ فِي نَحْرِ الظَّهِيرَةِ فَهَلَكَ مَنْ هَلَكَ مِنْ أَهْلِ الْإِفْكِ وَكَانَ الَّذِي تَوَلَّى كِبْرَ الْإِثْمِ عَبْدُ اللهِ بْنُ أُبَيِّ بْنِ سَلُولٍ فَقَدِمْنَا الْمَدِينَةَ فَاشْتَكَيْتُ حِينَ قَدِمْنَا شَهْرًا وَالنَّاسُ يُفِيضُونَ فِي قَوْلِ أَهْلِ الْإِفْكِ وَلَا أَشْعُرُ بِشَيْءٍ مِنْ ذَلِكَ وَهُوَ يَرِيبُنِي فِي وَجَعِي أَنِّي لَا أَعْرِفُ مِنْ رَسُولِ اللهِ اللُّطْفَ الَّذِي كُنْتُ أَرَى مِنْهُ حِينَ أَشْتَكِي إِنَّمَا يَدْخُلُ عَلَيَّ فَيَقُولُ «كَيْفَ تِيكُمْ؟» ثُمَّ يَنْصَرِفُ فَذَلِكَ يَرِيبُنِي وَلَا أَشْعُرُ بِالشَّرِّ حَتَّى خَرَجْتُ بَعْدَمَا نَقَهْتُ أَنَا وَأُمُّ مِسْطَحٍ قِبَلَ بَيْتِي حِينَ فَرَغْنَا مِنْ شَأْنِنَا فَعَثَرَتْ أُمُّ مِسْطَحٍ فَقَالَتْ تَعِسَ مِسْطَحٌ فَقُلْتُ بِئْسَ مَا قُلْتِ أَتَسُبِّينَ رَجُلًا قَدْ شَهِدَ بَدْرًا؟ قَالَتْ أَيْ هَنْتَاهُ أَوَلَمْ تَسْمَعِي مَا قَالَ؟ قُلْتُ وَمَا قَالَ؟ فَأَخْبَرَتْنِي بِقَوْلِ أَهْلِ الْإِفْكِ فَازْدَدْتُ مَرَضًا عَلَى مَرَضِي فَلَمَّا رَجَعْتُ إِلَى بَيْتِي دَخَلَ عَلَيَّ رَسُولُ اللهِ فَقَالَ «كَيْفَ تِيكُمْ؟» فَقُلْتُ أَتَأْذَنُ لِي إِلَى أَبَوَيَّ؟ قَالَ «نَعَمْ» وَأَنَا حِينَئِذٍ أُرِيدُ أَنْ أَسْتَيْقِنَ الْخَبَرَ مِنْ قِبَلِهِمَا فَأَذِنَ لِي فَجِئْتُ إِلَى أُمِّي وَأَبِي فَقُلْتُ يَا أُمَّتَاهُ مَا يَتَحَدَّثُ النَّاسُ؟ قَالَتْ يَا بُنَيَّةُ هَوِّنِي عَلَيْكِ فَوَاللهِ لَقَلَّ مَا كَانَتِ امْرَأَةٌ وَضِيئَةً عِنْدَ رَجُلٍ يُحِبُّهَا لَهَا ضَرَائِرُ إِلَّا أَكْثَرْنَ عَلَيْهَا فَقُلْتُ سُبْحَانَ اللهِ وَلَقَدْ تَحَدَّثَ النَّاسُ بِهَذَا؟ قَالَتْ فَبَكَيْتُ تِلْكَ اللَّيْلَةَ حَتَّى أَصْبَحْتُ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ ثُمَّ أَصْبَحْتُ أَبْكِي وَدَعَا رَسُولُ اللهِ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأُسَامَةَ بْنَ زَيْدٍ حِينَ اسْتَلْبَثَ الْوَحْيُ يَسْتَشِيرُهُمَا فِي فِرَاقِ أَهْلِهِ فَأَمَّا أُسَامَةُ فَأَشَارَ إِلَى رَسُولِ اللهِ ﷺ بِالَّذِيِ يَعْلَمُ مِنْ بَرَاءَةِ أَهْلِهِ وَالَّذِي يَعْلَمُ فِي نَفْسِهِ لَهُمْ مِنَ الْوُدِّ فَقَالَ أُسَامَةُ يَا رَسُولَ اللهِ أَهْلُكَ وَلَا نَعْلَمُ إِلَّا خَيْرًا وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ يَا رَسُولَ اللهِ لَمْ يُضَيِّقِ اللهُ عَلَيْكَ وَالنِّسَاءُ سِوَاهَا كَثِيرٌ وَإِنْ تَسْأَلِ الْجَارِيَةَ تَصْدُقْكَ فَدَعَا رَسُولُ اللهِ بَرِيرَةَ فَقَالَ «يَا بَرِيرَةُ هَلْ رَأَيْتِ مِنْ شَيْءٍ يَرِيبُكِ؟» قَالَتْ بَرِيرَةُ لَا وَالَّذِي بَعَثَكَ بِالْحَقِّ إِنْ رَأَيْتُ عَلَيْهَا أَمْرًا قَطُّ أَغْمِصُهُ عَلَيْهَا أَكْثَرَ مِنْ أَنَّهَا جَارِيَةٌ حَدِيثَةُ السِّنِّ تَنَامُ عَنْ عَجِينِ أَهْلِهَا فَتَأْتِي الدَّاجِنُ فَتَأْكُلُهُ فَقَامَ رَسُولُ اللهِ ﷺ يَوْمَئِذٍ عَلَى الْمِنْبَرِ فَاسْتَعْذَرَ مِنْ عَبْدِ اللهِ بْنِ أُبَيٍّ ابْنِ سَلُولَ فَقَالَ «يَا مَعْشَرَ الْمُسْلِمِينَ مَنْ يَعْذُرُنِي مِنْ رَجُلٍ قَدْ بَلَغَنِي أَذَاهُ فِي أَهْلِ بَيْتِي فَوَاللهِ مَا عَلِمْتُ عَلَى أَهْلِ بَيْتِي إِلَّا خَيْرًا وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إِلَّا خَيْرًا وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إِلَّا مَعِي» فَقَامَ سَعْدُ بْنُ مُعَاذٍ فَقَالَ يَا رَسُولَ اللهِ أَنَا أَعْذُرُكَ مِنْهُ إِنْ كَانَ مِنَ الْأَوْسِ ضَرَبْتُ عُنُقَهُ وَإِنْ كَانَ مِنْ إِخْوَانِنَا مِنَ الْخَزْرَجِ أَمَرْتَنَا فَفَعَلْنَا أَمْرَكَ فَقَامَ سَعْدُ بْنُ عُبَادَةَ وَهُوَ سَيِّدُ الْخَزْرَجِ يَوْمَئِذٍ وَكَانَ قَبْلَ ذَلِكَ رَجُلًا صَالِحًا وَلَكِنْ أَخَذْتُهُ الْحَمِيَّةُ فَقَالَ لِسَعْدِ بْنِ مُعَاذٍ كَذَبْتَ لَعَمْرُ اللهِ لَا تَقْتُلُهُ وَلَا تَقْدِرُ عَلَى قَتْلِهِ فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ وَهُوَ ابْنُ عَمِّ سَعْدِ بْنِ مُعَاذٍ فَقَالَ لِسَعْدِ بْنِ عُبَادَةَ كَذَبْتَ لَعَمْرُ اللهِ لَيَقْتُلَنَّهُ فَإِنَّكَ مُنَافِقٌ تُجَادِلُ عَنِ الْمُنَافِقِينَ قَالَتْ فَثَارَ الْحَيَّانِ الْأَوْسُ وَالْخَزْرَجُ حَتَّى هَمُّوا أَنْ يَقْتَتِلُوا وَرَسُولُ اللهِ قَائِمٌ عَلَى الْمِنْبَرِ فَلَمْ يَزَلْ يُخَفِّضُهُمْ حَتَّى سَكَتُوا وَسَكَتَ قَالَتْ وَبَكَيْتُ يَوْمِي ذَلِكَ لَا يَرْقَأُ لِي دَمْعٌ وَلَا أَكْتَحِلُ بِنَوْمٍ وَأَبَوَايَ عِنْدِي وَقَدْ بَكَيْتُ لَيْلَتَيْنِ وَيَوْمًا أَظُنُّ أَنَّ الْبُكَاءَ فَالِقٌ كَبِدِي فَبَيْنَمَا هُمَا جَالِسَانِ عِنْدِي وَأَنَا أَبْكِي اسْتَأْذَنَتْ عَلَيَّ امْرَأَةٌ مِنَ الْأَنْصَارِ فَأَذِنْتُ لَهَا فَجَلَسَتْ تَبْكِي مَعِي فَبَيْنَمَا نَحْنُ عَلَى ذَلِكَ دَخَلَ عَلَيْنَا رَسُولُ اللهِ وَجَلَسَ قَالَتْ وَلَمْ يَجْلِسْ عِنْدِي مُنْذُ قِيلَ لِي مَا قِيلَ قَبْلَهَا وَقَدْ لَبِثَ شَهْرًا لَا يُوحَى إِلَيْهِ فِي شَأْنِي قَالَتْ فَتَشَهَّدَ رَسُولُ اللهِ حِينَ جَلَسَ ثُمَّ قَالَ «أَمَّا بَعْدُ يَا عَائِشَةُ فَإِنَّهُ بَلَغَنِي عَنْكِ كَذَا وَكَذَا فَإِنْ كُنْتِ بَرِيئَةً فَسَيُبَرِّئُكِ اللهُ وَإِنْ كُنْتِ أَلْمَمْتِ بِذَنْبٍ فَاسْتَغْفِرِي اللهَ ثُمَّ تُوبِي إِلَيْهِ فَإِنَّ الْعَبْدَ إِذَا اعْتَرَفَ بِذَنَبِهِ ثُمَّ تَابَ إِلَى اللهِ تَابَ اللهُ عَلَيْهِ» قَالَتْ فَلَمَّا قَضَى رَسُولُ اللهِ مَقَالَتَهُ قَلَصَ دَمْعِي حَتَّى مَا أُحِسُّ مِنْهُ قَطْرَةً فَقُلْتُ لِأَبِي أَجِبْ رَسُولَ اللهِ فِيمَا قَالَ قَالَ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ لِأُمِّي أَجِيبِي رَسُولَ اللهِ فَقَالَتْ وَاللهِ مَا أَدْرِي مَا أَقُولُ لِرَسُولِ اللهِ فَقُلْتُ وَأَنَا جَارِيَةٌ حَدِيثَةُ السِّنِّ لَا أَقْرَأُ كَثِيرًا مِنَ الْقُرْآنِ إِنَّكُمْ وَاللهِ لَقَدْ سَمِعْتُمْ بِهَذَا الْحَدِيثِ حَتَّى اسْتَقَرَّ فِي أَنْفُسِكُمْ وَصَدَّقْتُمْ بِهِ وَلَئِنْ قُلْتُ لَكُمْ إِنِّي بَرِيئَةٌ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَا تُصَدِّقُونَنِي بِذَلِكَ وَلَئِنِ اعْتَرَفَتُ بِذَنْبٍ وَاللهُ يَعْلَمُ أَنِّي بَرِيئَةٌ لَتُصَدِّقُنَّنِي وَاللهِ مَا أَجِدُ لِي وَلَكُمْ مَثَلًا إِلَّا أَبَا يُوسُفَ قَالَ {فَصَبَرٌ جَمِيلٌ وَاللهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ} ثُمَّ تَحَوَّلْتُ فَاضْطَجَعْتُ عَلَى فِرَاشِي وَأَنَا حِينَئِذٍ أَعْلَمُ أَنِّي بَرِيئَةٌ وَأَنَّ اللهَ مُبَرِّئِي بِبَرَاءَتِي وَلَكِنْ وَاللهِ مَا كُنْتُ أَظُنُّ أَنَّ اللهَ يُنْزِلُ فِي شَأْنِي وَحْيًا يُتْلَى لَشَأْنِي فِي نَفْسِي كَانَ أَحْقَرَ أَنْ يَتَكَلَّمَ اللهُ فِيَّ بِأَمْرٍ يُتْلَى وَلَكِنْ كُنْتُ أَرْجُو أَنْ يُرِيَ اللهُ رَسُولَهُ فِي النَّوْمِ رُؤْيَا يُبَرِّئُنِي بِهَا قَالَتْ فَوَاللهِ مَا رَامَ رَسُولُ اللهِ مِنْ مَجْلِسِهِ وَلَا خَرَجَ أَحَدٌ مِنْ أَهْلِ الْبَيْتِ حَتَّى أَنْزَلَ اللهُ عَلَيْهِ فَأَخَذَهُ مَا كَانَ يَأْخُذُهُ مِنَ الْبُرَحَاءِ حَتَّى أَنَّهُ لَيَتَحَدَّرُ مِنْهُ مِثْلُ الْجُمَانِ مِنَ الْعَرَقِ فِي الْيَوْمِ الشَّاتِي مِنْ ثِقَلِ الْقُرْآنِ الَّذِي يُنَزَّلَ عَلَيْهِ فَلَمَّا سُرِّيَ عَنْ رَسُولِ اللهِ سُرِّيَ عَنْهُ وَهُوَ يَضْحَكُ فَكَانَ أَوَّلَ كَلِمَةٍ تَكَلَّمَ بِهَا أَنْ قَالَ «يَا عَائِشَةُ أَمَّا اللهُ فَقَدْ بَرَّأَكِ» فَقَالَتْ أُمِّي قَوْمِي إِلَيْهِ فَقُلْتُ لَا وَاللهِ لَا أَقُومُ إِلَيْهِ وَمَا أَحْمَدُ إِلَّا اللهَ وَأَنْزَلَ اللهُ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} الْعَشْرَ الْآيَاتِ كُلَّهَا فَلَمَّا أَنْزَلَ اللهُ هَذَا فِي بَرَاءَتِي قَالَ أَبُو بَكْرٍ وَكَانَ يُنْفِقُ عَلَى مِسْطَحٍ لِقَرَابَتِهِ وَفَقْرِهِ وَاللهِ لَا أُنْفِقُ عَلَى مِسْطَحٍ نَفَقَةَ شَيْءٍ أَبَدًا لِلَّذِي قَالَ لِعَائِشَةَ فَأَنْزَلَ اللهُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} الْآيَةَ فَقَالَ أَبُو بَكْرٍ وَاللهِ إِنِّي لَأُحِبُّ أَنْ يَغْفِرَ اللهُ لِي فَرَجَعَ إِلَى مِسْطَحٍ النَّفَقَةَ الَّتِي كَانَ يُنْفِقُ عَلَيْهِ فَقَالَ وَاللهِ لَا أَنْزِعُهُ مِنْهُ أَبَدًا قَالَتْ عَائِشَةُ وَكَانَ رَسُولُ اللهِ يَسْأَلُ زَيْنَبَ بِنْتَ جَحْشٍ عَنْ أَمْرِي فَقَالَ «يَا زَيْنَبُ مَاذَا عَلِمْتِ أَوْ رَأَيْتِ؟» فَقَالَتْ زَيْنَبُ أَحْمِي سَمْعِي وَبَصَرِي وَاللهِ مَا عَلِمْتُ إِلَّا خَيْرًا وَهِيَ الَّتِي كَانَتْ تُسَامِينِي مِنْ أَزْوَاجِ النَّبِيِّ ﷺ فَعَصَمَهَا اللهُ بِالْوَرَعِ وَطَفِقَتْ أُخْتُهَا حَمْنَةُ تُحَارِبُ لَهَا فَهَلَكَتْ فِيمَنْ هَلَكَ مِنْ أَصْحَابِ الْإِفْكِ قَالَ الزُّهْرِيُّ فَهَذَا مَا انْتَهَى إِلَيْنَا مِنْ حَدِيثِ هَؤُلَاءِ الرَّهْطِ  

tabarani:19544 – al-ʿAbbās b. Muḥammad al-Mujāshiʿī > Muḥammad b. Abū Yaʿqūb al-Karmānī > Sahl b. Yūsuf > Ṣāliḥ b. Abū al-Akhḍar > al-Zuhrī > ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah And ʾAbī Salamah b. ʿAbd al-Raḥman Waʿalqamah b. Waqqāṣ Waʿurwh b. al-Zubayr > ʿĀʾishah > Lamā > Aṣḥāb al-Ifk Mā > Fabarraʾahā Allāh Wakulluhum
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الطبراني:١٩٥٤٤ – حَدَّثَنَا الْعَبَّاسُ بْنُ مُحَمَّدٍ الْمُجَاشِعِيُّ ثنا مُحَمَّدُ بْنُ أَبِي يَعْقُوبَ الْكَرْمَانِيُّ ثنا سَهْلُ بْنُ يُوسُفَ ثنا صَالِحُ بْنُ أَبِي الْأَخْضَرِ عَنِ الزُّهْرِيِّ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ وَأَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَعَلْقَمَةَ بْنِ وَقَّاصٍ وَعُرْوَةَ بْنِ الزُّبَيْرِ عَنْ حَدِيثِ عَائِشَةَ قَالَتْ

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

tabarani:19548 – ʿAlī b. al-Mubārak al-Ṣanʿānī And ʿUbayd Allāh b. Muḥammad al-ʿUmarī > Ismāʿīl b. Abū Ūways from my father > Hishām b. ʿUrwah from his father > ʿĀʾishah b. Abū Bakr al-Ṣiddīq > Abū Ūways > Ayḍ ʿAbdullāh b. Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm al-Anṣārī al-Najjārī > ʿAmrah b. ʿAbd al-Raḥman al-Anṣāriyyah Thum al-Najjāriyyah
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الطبراني:١٩٥٤٨ – حَدَّثَنَا عَلِيُّ بْنُ الْمُبَارَكِ الصَّنْعَانِيُّ وَعُبَيْدُ اللهِ بْنُ مُحَمَّدٍ الْعُمَرِيُّ قَالَا ثنا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ قَالَ ثنا أَبِي قَالَ ثنا هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ بِنْتِ أَبِي بَكْرٍ الصِّدِّيقِ قَالَ أَبُو أُوَيْسٍ وَحَدَّثَنِي أَيْضًا عَبْدُ اللهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ الْأَنْصَارِيُّ النَّجَّارِيُّ عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ الْأَنْصَارِيَّةِ ثُمَّ النَّجَّارِيَّةِ عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ قَالَتْ

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

tabarani:19561 – ʿAbd al-Raḥman b. Khallād al-Dawraqī > Saʿdān b. Zakariyyā al-Dawraqī > Ismāʿīl b. Yaḥyá b. ʿAbdullāh al-Taymī > Ibn Abū Dhiʾb > Nāfiʿ > Ibn ʿUmar
Request/Fix translation

  

الطبراني:١٩٥٦١ – حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ خَلَّادٍ الدَّوْرَقِيُّ ثنا سَعْدَانُ بْنُ زَكَرِيَّا الدَّوْرَقِيُّ قَالَ ثنا إِسْمَاعِيلُ بْنُ يَحْيَى بْنِ عَبْدِ اللهِ التَّيْمِيُّ عَنِ ابْنِ أَبِي ذِئْبٍ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ

كَانَ رَسُولُ اللهِ ﷺ إِذَا أَرَادَ سَفَرًا أَقْرَعَ بَيْنَ نِسَائِهِ أَثْلَاثًا فَمَنْ أَصَابَتْهُ الْقُرْعَةُ أَخْرَجَ بِهِنَّ مَعَهُ فَكُنَّ يَخْرُجْنَ يَسْقِينَ الْمَاءَ وَيُدَاوِينَ الْجَرْحَى فَلَمَّا غَزَا بَنِي الْمُصْطَلِقِ أَقْرَعَ بَيْنَهُنَّ فَأَصَابَتِ الْقُرْعَةُ عَائِشَةَ وَأُمَّ سَلَمَةَ فَأَخْرَجَ بِهِمَا مَعَهُ فَلَمَّا كَانُوا فِي بَعْضِ الطَّرِيقِ مَالَ رَحْلُ أُمِّ سَلَمَةَ فَأَنَاخُوا بَعِيرَهَا لِيُصْلِحُوا رَحْلَهَا وَكَانَتْ عَائِشَةُ تُرِيدُ قَضَاءَ حَاجَةٍ فَلَمَّا أَنْزَلُوا إِبِلَهُمْ قَالَتْ عَائِشَةُ فَقُلْتُ فِي نَفْسِي إِلَى مَا يُصْلِحُوا رَحْلَ أُمِّ سَلَمَةَ أَقْضِي حَاجَتِي قَالَتْ فَنَزَلْتُ مِنَ الْهَوْدَجِ فَأَخَذْتُ مَاءً فِي السَّطْلِ وَلَمْ يَعْلَمُوا بِنُزُولِي فَأَتَيْتُ خَرِبَةً وَانْقَطَعَتْ قِلَادَتِي فَاحْتَبَسْتُ فِي رَجْعِهَا وَنِظَامِهَا وَبَعَثَ الْقَوْمُ إِبِلَهُمْ وَمَضَوْا وَظَنُّوا أَنِّي فِي الْهَوْدَجِ لَمْ أَنْزَلْ قَالَتْ عَائِشَةُ فَرَجَعْتُ وَلَمْ أَرَ أَحَدًا قَالَتْ فَاتَّبَعْتُهُمْ حَتَّى أُعْيِيتُ فَقُلْتُ فِي نَفْسِي إِنَّ الْقَوْمَ سَيَفْقِدُونِي وَيَرْجِعُونَ فِي طَلَبِي قَالَتْ فَقُمْتُ عَلَى بَعْضِ الطَّرِيقِ فَمَرَّ بِي صَفْوَانُ بْنُ الْمُعَطَّلِ السُّلَمِيُّ وَكَانَ رَفِيقَ رَسُولِ اللهِ ﷺ وَكَانَ سَأَلَ النَّبِيَّ ﷺ أَنْ يَجْعَلَهُ عَلَى السَّاقَةِ فَجَعَلَهُ فَكَانَ إِذَا رَحَلَ النَّاسُ أَقَامَ يُصَلِّي ثُمَّ اتَّبَعَهُمْ فَمَا سَقَطَ مِنْهُمْ مِنْ شَيْءٍ حَمَلَهُ حَتَّى يَأْتِيَ بِهِ أَصْحَابَهُ قَالَتْ عَائِشَةُ فَلَمَّا مَرَّ بِي ظَنَّ أَنِّي رَجُلٌ فَقَالَ يَا نَوْمَانُ قُمْ فَإِنَّ النَّاسَ قَدْ مَضَوْا قَالَتْ فَقُلْتُ إِنِّي لَسْتُ رَجُلًا أَنَا عَائِشَةُ فَقَالَ إِنَّ لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ثُمَّ أَنَاخَ بَعِيرَهُ فَعَقَلَ يَدَيْهِ ثُمَّ وَلَّى عَنِّي فَقَالَ يَا أُمَّةَ قَوْمِي فَارْكَبِي فَإِذَا رَكِبْتِ فَآذِنِينِي قَالَتْ فَرَكِبْتُ فَجَاءَ حَتَّى حَلَّ الْعِقَالَ ثُمَّ بَعَثَ حِمْلَهُ فَأَخَذَ بِخِطَامِ الْجَمَلِ فَقَالَ ابْنُ عُمَرَ فَمَا كَلَّمَهَا كَلَامًا حَتَّى أَتَى بِهَا رَسُولَ اللهِ فَقَالَ عَبْدُ اللهِ بْنُ أُبَيٍّ ابْنِ سَلُولَ الْمُنَافِقُ فَجَرَ بِهَا وَرَبِّ الْكَعْبَةِ وَأَعَانَهُ عَلَى ذَلِكَ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيَّ وَمِسْطَحُ بْنُ أُثَاثَةَ وَحَمْنَةُ وَشاعَ ذَلِكَ فِي الْعَسْكَرِ وَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ وَكَانَ فِي قَلْبِ النَّبِيِّ ﷺ مِمَا قَالُوا حَتَّى رَجَعُوا إِلَى الْمَدِينَةِ وَأَشَاعَ عَبْدُ اللهِ بْنُ أُبَيِّ بْنِ سَلُولٍ هَذَا الْحَدِيثَ فِي الْمَدِينَةِ وَاشْتَدَّ ذَلِكَ عَلَى رَسُولِ اللهِ ﷺ قَالَتْ عَائِشَةُ فَدَخَلَتْ ذَاتَ يَوْمٍ أُمُّ مِسْطَحٍ فَرَأَتْنِي وَأَنَا أُرِيدُ الْمَذْهَبَ فَحَمَلَتْ مَعِي السَّطْلَ وَفِيهِ مَاءٌ فَوَقَعَ السَّطْلُ مِنْهَا فَقَالَتْ تَعِسَ مِسْطَحٌ قَالَتْ لَهَا عَائِشَةُ سُبْحَانَ اللهِ تُتْعِسِينَ رَجُلًا مِنْ أَهْلِ بَدْرٍ وَهُوَ ابْنُكِ؟ قَالَتْ لَهَا أُمُّ مِسْطَحٍ إِنَّهُ سَالَ بِكِ السَّيْلُ وَأَنْتِ لَا تَدْرِينَ وَأَخْبَرَتْهَا الْخَبَرَ قَالَتْ فَلَمَّا أَخْبَرَتْنِي أَخَذَتْنِي الْحُمَّى وَتَقَلَّصَ مَا كَانَ بِي وَلَمْ أَبْعُدِ الْمَذْهَبَ قَالَتْ عَائِشَةُ وَقَدْ كُنْتُ أَرَى مِنَ النَّبِيِّ ﷺ قَبْلَ ذَلِكَ جَفْوَةً وَلَمْ أَدْرِ مِنْ أَيِّ شَيْءٍ هِيَ؟ فَلَمَّا حَدَّثَتْنِي أُمُّ مِسْطَحٍ فَعَلِمْتُ أَنَّ جَفْوَةَ رَسُولِ اللهِ ﷺ كَانَتْ لِمَا أَخْبَرَتْنِي أُمُّ مِسْطَحٍ قَالَتْ عَائِشَةُ فَقُلْتُ لِلنَّبِيِّ ﷺ يَا رَسُولَ اللهِ أَتَأْذَنُ لِي أَنْ أَذْهَبَ إِلَى أَهْلِي؟ قَالَ «اذْهَبِي» فَخَرَجَتْ عَائِشَةُ حَتَّى أَتَتْ أَبَاهَا أَبَا بَكْرٍ قَالَ لَهَا أَبُو بَكْرٍ مَا لَكِ؟ قَالَتْ أَخْرَجَنِي رَسُولُ اللهِ ﷺ مِنْ بَيْتِهِ قَالَ لَهَا أَبُو بَكْرٍ فَأَخْرَجَكِ رَسُولُ اللهِ ﷺ فَآوِيكِ أَنَا وَاللهِ لَا آوِيكِ حَتَّى يَأْمُرَ رَسُولُ اللهِ ﷺ فَأَمَرَهُ رَسُولُ اللهِ ﷺ أَنْ يُؤْوِيَهَا فَقَالَ لَهَا أَبُو بَكْرٍ وَاللهِ مَا قِيلَ لَنَا هَذَا فِي الْجَاهِلِيَّةِ قَطُّ فَكَيْفَ وَقَدْ أَعَزَّنَا اللهُ بِالْإِسْلَامِ؟ فَبَكَتْ عَائِشَةُ وَأُمُّهَا أُمُّ رُومَانَ وَأَبُو بَكْرٍ وَعَبْدُ الرَّحْمَنِ وَبَكَى مَعَهُمْ أَهْلُ الدَّارِ وَبَلَغَ ذَاكَ النَّبِيَّ ﷺ فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللهَ وَأَثْنَى عَلَيْهِ فَقَالَ «أَيُّهَا النَّاسُ مَنْ يَعْذُرُنِي مِمَّنْ يُؤْذِينِي؟» فَقَامَ إِلَيْهِ سَعْدُ بْنُ مُعَاذٍ فَسَلَّ سَيْفَهُ فَقَالَ يَا رَسُولَ اللهِ أَنَا أَعْذُرُكَ مِنْهُ إِنْ يَكَ مِنَ الْأَوْسِ أَتَيْتُكَ بِرَأْسِهِ وَإِنْ يَكُ مِنَ الْخَزْرَجِ أَمَرْتَنَا بِأَمْرِكَ فِيهِ فَقَامَ سَعْدُ بْنُ عُبَادَةَ فَقَالَ كَذَبْتَ وَاللهِ مَا تَقْدِرُ عَلَى قَتْلِهِ إِنَّمَا طَلَبْتَنَا بِدُخُولٍ كَانَتْ بَيْنَنَا وَبَيْنَكُمْ فِي الْجَاهِلِيَّةِ فَقَالَ هَذَا يَا لَلْأَوْسِ وَقَالَ هَذَا يَا لَلْخَزْرَجِ فَاضْطَرَبُوا بِالنِّعَالِ وَالْحِجَارَةِ وَتَلَاطَمُوا فَقَامَ أُسَيْدُ بْنُ حُضَيْرٍ فَقَالَ فِيمَ الْكَلَامُ؟ هَذَا رَسُولُ اللهِ يَأْمُرُنَا بِأَمْرِهِ فَسَفَدَ عَنْ رَغْمِ أَنْفِ مَنْ رَغِمَ وَنَزَلَ جِبْرِيلُ عَلَيْهِ السَّلَامُ وَهُوَ عَلَى الْمِنْبَرِ فَصَعِدَ إِلَيْهِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ فَاحْتَضَنَهُ فَلَمَّا سُرِّيَ عَنْهُ أَوْمَأَ رَسُولُ اللهِ ﷺ إِلَى النَّاسِ جَمِيعًا ثُمَّ تَلَا عَلَيْهِمْ مَا نَزَلَ بِهِ جِبْرِيلُ عَلَيْهِ السَّلَامُ فَنَزَلَ {وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي} بِالسَّيْفِ إِلَى آخِرِ الْآيَاتِ فَصَاحَ النَّاسُ رَضِينَا يَا رَسُولَ اللهِ بِمَا أَنْزَلَ اللهُ مِنَ الْقُرْآنِ فَقَامَ بَعْضُهُمْ إِلَى بَعْضٍ فَتَلَازَمُوا وَتَصَالَحُوا وَنَزَلَ النَّبِيُّ ﷺ عَنِ الْمِنْبَرِ وَانْتَظَرَ الْوَحْيَ فِي عَائِشَةَ وَبَعَثَ إِلَى عَلِيٍّ وَأُسَامَةَ وَبَرِيرَةَ وَكَانَ إِذَا أَرَادَ أَنْ يَسْتَشِيرَ امْرَأً لَمْ يَعْدُ عَلِيًّا وَأُسَامَةَ بَعْدَ مَوْتِ أَبِيهِ زَيْدٍ فَقَالَ لِعَلِيٍّ «مَا تَقُولُ فِي عَائِشَةَ؟ فَقَدْ أَهَمَّنِي مَا قَالَ النَّاسُ فِيهَا» فَقَالَ لَهُ يَا رَسُولَ اللهِ قَدْ قَالَ النَّاسُ وَقَدْ حَلَّ لَكَ طَلَاقُهَا وَقَالَ لِأُسَامَةَ «مَا تَقُولُ أَنْتَ؟» قَالَ سُبْحَانَ اللهِ مَا يَحِلُّ لَنَا أَنْ نَتَكَلَّمَ بِهَذَا سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ فَقَالَ لِبَرِيرَةَ «مَا تَقُولِينَ يَا بَرِيرَةُ؟» قَالَتْ وَاللهِ يَا رَسُولَ اللهِ مَا عَلِمْتُ عَلَى أَهْلِكَ إِلَّا خَيْرًا إِلَّا أَنَّهَا امْرَأَةٌ نَؤُومٌ تَنَامُ حَتَّى تَجِيءَ الدَّاجِنُ فَتَأْكُلَ عَجِينَهَا وَإِنْ كَانَ شَيْءٌ مِنْ هَذَا لَيُخْبِرَنَّكَ اللهُ فَخَرَجَ النَّبِيُّ ﷺ حَتَّى أَتَى مَنْزِلَ أَبِي بَكْرٍ فَدَخَلَ عَلَيْهَا فَقَالَ لَهَا «يَا عَائِشَةُ إِنْ كُنْتِ فَعَلْتِ هَذَا الْأَمْرَ فَقُولِي حَتَّى اسْتَغْفِرَ اللهَ لَكِ» قَالَتْ وَاللهِ لَا أَسْتَغْفِرُ اللهَ مِنْهُ أَبَدًا إِنْ كُنْتُ فَعَلْتُهُ فَلَا غَفَرَ اللهُ لِي وَمَا أَجِدُ مَثَلِي وَمَثَلَكُمْ إِلَّا مَثَلُ أَبِي يُوسُفَ وَذَهَبَ اسْمُ يَعْقُوبَ مِنَ الْأَسَفِ {إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللهِ وَأَعْلَمُ مِنَ اللهِ مَا لَا تَعْلَمُونَ} فَبَيْنَا رَسُولُ اللهِ ﷺ يُكَلِّمُهَا إِذْ نَزَلَ جِبْرِيلُ عَلَيْهِ السَّلَامُ بِالْوَحْيِ عَلَى النَّبِيِّ ﷺ فَأَخَذَتِ النَّبِيَّ ﷺ نَعْسَةٌ فَقَالَ أَبُو بَكْرٍ لِعَائِشَةَ قَوْمِي فَاحْتَضِنِي رَسُولَ اللهِ فَقَالَتْ لَا وَاللهِ لَا أَدْنُو مِنْهُ فَقَامَ أَبُو بَكْرٍ فَاحْتَضَنَ النَّبِيَّ ﷺ فَسُرِّيَ عَنْهُ وَهُوَ يَبْتَسِمُ فَقَالَ «عَائِشَةُ قَدْ أَنْزَلَ اللهُ عُذْرَكِ» قَالَتْ بِحَمْدِ اللهِ لَا بِحَمْدِكَ فَتَلَا عَلَيْهَا رَسُولُ اللهِ ﷺ سُورَةَ النُّورِ إِلَى الْمَوْضِعِ الَّذِي انْتَهَى خَبَرُهَا وَعُذْرُهَا وَبَرَاءَتُهَا فَقَالَ رَسُولُ اللهِ ﷺ «قُومِي إِلَى الْبَيْتِ» فَقَامَتْ وَخَرَجَ رَسُولُ اللهِ ﷺ إِلَى الْمَسْجِدِ فَدَعَا أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ فَجَمَعَ النَّاسَ ثُمَّ تَلَا عَلَيْهِمْ مَا أَنْزَلَ اللهُ ﷻ مِنَ الْبَرَاءَةِ لِعَائِشَةَ وَنَزَلَ رَسُولُ اللهِ ﷺ وَبَعَثَ إِلَى عَبْدِ اللهِ بْنِ أُبَيٍّ الْمُنَافِقِ فَجِيءَ بِهِ فَضَرَبَهُ النَّبِيُّ ﷺ حَدَّيْنِ وَبَعَثَ إِلَى حَسَّانَ بْنِ ثَابِتٍ وَمِسْطَحِ بْنِ أُثَاثَةَ وَحَمْنَةَ بِنْتِ جَحْشٍ فَضُرِبُوا ضَرْبًا وَجِيعًا وَوُجِئَ فِي رِقَابِهِمْ قَالَ ابْنُ عُمَرَ إِنَّمَا ضَرَبَ النَّبِيُّ ﷺ عَبْدَ اللهِ بْنَ أُبَيٍّ حَدَّيْنِ لِأَنَّهُ مَنْ قَذَفَ أَزْوَاجَ النَّبِيِّ ﷺ فَعَلَيْهِ حَدَّانِ فَبَعَثَ أَبُو بَكْرٍ إِلَى مِسْطَحِ بْنِ أُثَاثَةَ فَقَالَ أَخْبِرْنِي عَنْكَ وَأَنْتَ ابْنُ خَالَتِي مَا حَمَلَكَ عَلَى مَا قُلْتَ فِي عَائِشَةَ؟ أَمَّا حَسَّانُ فَرَجُلٌ مِنَ الْأَنْصَارِ لَيْسَ مِنْ قَوْمِي وَأَمَّا حَمْنَةُ فَامْرَأَةٌ ضَعِيفَةٌ لَا عَقْلَ لَهَا وَأَمَّا عَبْدُ اللهِ بْنُ أُبَيٍّ فَمُنَافِقٌ وَأَنْتَ فِي عِيَالِي مُنْذُ مَاتَ أَبُوكَ وَأَنْتَ ابْنُ أَرْبَعِ حِجَجٍ أُنْفِقُ عَلَيْكَ وَأَكْسُوكَ حَتَّى بَلَغْتَ مَا قَطَعْتُ عَنْكَ نَفَقَةً إِلَى يَوْمِي هَذَا وَاللهِ إِنَّكَ لِرَجُلٌ لَا وَصَلْتُكَ بِدِرْهَمٍ أَبَدًا وَلَا عَطَفْتُ عَلَيْكَ بِخَيْرٍ أَبَدًا ثُمَّ طَرَدَهُ أَبُو بَكْرٍ وَأَخْرَجَهُ مِنْ مَنْزِلِهِ فَنَزَلَ الْقُرْآنُ {وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ} الْآيَةَ فَلَمَّا قَالَ {أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ} بَكَى أَبُو بَكْرٍ فَقَالَ أَمَّا إِذْ نَزَلَ الْقُرْآنُ بِأَمْرِي فِيكَ لَأُضَاعِفَنَّ لَكَ النَّفَقَةَ وَقَدْ غَفَرْتُ لَكَ فَإِنَّ اللهَ أَمَرَنِي أَنْ أَغْفِرَ لَكَ وَكَانَتِ امْرَأَةُ عَبْدِ اللهِ بْنِ أُبَيٍّ مُنَافِقَةً مَعَهُ فَنَزَلَ الْقُرْآنُ {الْخَبِيثَاتُ} يَعْنِي امْرَأَةَ عَبْدِ اللهِ {لِلْخَبِيثِينَ} يَعْنِي عَبْدَ اللهِ {وَالْخَبِيثُونَ لِلْخَبِيثَاتِ} يَعْنِي عَبْدَ اللهِ لِامْرَأَتِهِ {وَالطَّيِّبَاتُ لِلطَّيِّبِينَ} يَعْنِي عَائِشَةَ وَأَزْوَاجَ النَّبِيِّ ﷺ {وَالطَّيِّبُونَ} يَعْنِي النَّبِيَّ ﷺ {لِلطَّيِّبَاتِ} يَعْنِي لِعَائِشَةَ وَأَزْوَاجِ النَّبِيِّ ﷺ {أُولَئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ} إِلَى آخِرِ الْآيَاتِ  

tabarani:19565 – Bakr b. Sahl al-Dimyāṭī
Request/Fix translation

  

الطبراني:١٩٥٦٥ – حَدَّثَنَا بَكْرُ بْنُ سَهْلٍ الدِّمْيَاطِيُّ ثنا عَبْدُ الْغَنِيِّ بْنُ سَعِيدٍ الثَّقَفِيُّ قَالَ ثنا مُوسَى بْنُ عَبْدِ الرَّحْمَنِ الصَّنْعَانِيُّ عَنِ ابْنِ جُرَيْجٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ وَعَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ عَنِ ابْنِ عَبَّاسٍ {إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ} يُرِيدُ

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

tabarani:19344 – ʿAbdullāh b. al-Ḥasan b. Aḥmad b. Abū Shuʿayb > Abū Jaʿfar al-Nufaylī > Muḥammad b. Salamah > Muḥammad b. Isḥāq
Request/Fix translation

  

الطبراني:١٩٣٤٤ – حَدَّثَنَا عَبْدُ اللهِ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ أَبِي شُعَيْبٍ ثنا أَبُو جَعْفَرٍ النُّفَيْلِيُّ ثنا مُحَمَّدُ بْنُ سَلَمَةَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ

كَانَ فِي الْأُسَارَى يَوْمَ بَدْرٍ أَبُو الْعَاصِ بْنُ الرَّبِيعِ بْنِ عَبْدِ الْعُزَّى بْنِ عَبْدِ شَمْسٍ خَتَنُ رَسُولِ اللهِ ﷺ زَوْجُ ابْنَتِهِ زَيْنَبَ وَكَانَ أَبُو الْعَاصِ مِنْ رِجَالِ مَكَّةَ الْمَعْدُودِينَ مَالًا وَأَمَانَةً وَكَانَ لهالةَ بِنْتِ خُوَيْلِدٍ وَكَانَتْ خَدِيجَةُ خَالَتَهُ فَسَأَلَتْ خَدِيجَةُ رَسُولَ اللهِ ﷺ أَنْ يُزَوِّجَهُ زَيْنَبَ وَكَانَ رَسُولُ اللهِ ﷺ لَا يُخَالِفُهَا وَذَلِكَ قَبْلَ أَنْ يَنْزِلَ عَلَيْهِ وَكَانَتْ تَعُدُّهُ بِمَنْزِلَةِ وَلَدِهَا فَلَمَّا أَكْرَمَ اللهُ نَبِيَّهُ بِالنُّبُوَّةِ وَآمَنَتْ بِهِ خَدِيجَةُ وَبَنَاتُهُ وَصَدَّقْنَهُ وَشَهِدْنَ أَنَّ مَا جَاءَ بِهِ هُوَ الْحَقُّ وَدِنَّ بِدِينِهِ وَثَبَتَ أَبُو الْعَاصِ عَلَى شِرْكِهِ وَكَانَ رَسُولُ اللهِ ﷺ قَدْ زَوَّجَ عُتْبَةَ بْنَ أَبِي لَهَبٍ إِحْدَى بِنْتَيْهِ رُقَيَّةَ أَوْ أُمَّ كُلْثُومٍ فَلَمَّا بَادَى رَسُولُ اللهِ ﷺ قُرَيْشًا بِأَمْرِ اللهِ وَبَادَوْهُ قَالُوا إِنَّكُمْ قَدْ فَرَّغْتُمْ مُحَمَّدًا مِنْ هَمِّهِ فَرُدُّوا عَلَيْهِ بَنَاتِهِ فَاشْغَلُوهُ بِهِنَّ فَمَشَوْا إِلَى أَبِي الْعَاصِ بْنِ الرَّبِيعِ فَقَالُوا فَارِقْ صَاحِبَتَكَ وَنَحْنُ نُزَوِّجُكَ أَيَّ امْرَأَةٍ شِئْتَ فَقَالَ لَا هَا اللهِ إِذًا لَا أُفَارِقُ صَاحِبَتِي وَمَا أُحِبُّ أَنَّ لِي بِامْرَأَتِي امْرَأَةً مِنْ قُرَيْشٍ فَكَانَ رَسُولُ اللهِ ﷺ يُثْنِي عَلَيْهِ فِي صِهْرِهِ خَيْرًا فِيمَا بَلَغَنِي فَمَشَوْا إِلَى الْفَاسِقِ عُتْبَةَ بْنِ أَبِي لَهَبٍ فَقَالُوا طَلِّقِ امْرَأَتَكَ بِنْتَ مُحَمَّدٍ وَنَحْنُ نُنْكِحُكَ أَيَّ امْرَأَةٍ شِئْتَ مِنْ قُرَيْشٍ فَقَالَ إِنْ زَوَّجْتُمُونِي بِنْتَ أَبَانَ بْنِ سَعِيدِ بْنِ الْعَاصِ أَوْ بِنْتَ سَعِيدِ بْنِ الْعَاصِ فَارَقْتُهَا فَزَوَّجُوهُ بِنْتَ سَعِيدِ بْنِ الْعَاصِ فَفَارَقَهَا وَلَمْ يَكُنْ عَدُوُّ اللهِ دَخَلَ بِهَا فَأَخْرَجَهَا اللهُ مِنْ يَدِهِ كَرَامَةً لَهَا وَهَوَانًا لَهُ وَخَلَفَ عُثْمَانُ بْنُ عَفَّانَ عَلَيْهَا بَعْدَهُ وَكَانَ رَسُولُ اللهِ ﷺ لَا يُحِلُّ بِمَكَّةَ وَلَا يُحَرِّمُ مَغْلُوبًا عَلَى أَمْرِهِ وَكَانَ الْإِسْلَامُ قَدْ فَرَّقَ بَيْنَ زَيْنَبَ بِنْتِ رَسُولِ اللهِ ﷺ حِينَ أَسْلَمَتْ وَبَيْنَ أَبِي الْعَاصِ بْنِ الرَّبِيعِ إِلَّا أَنَّ رَسُولَ اللهِ ﷺ كَانَ لَا يَقْدِرُ عَلَى أَنْ يُفِرِّقَ بَيْنَهُمَا فَأَقَامَتْ مَعَهُ عَلَى إِسْلَامِهَا وَهُوَ عَلَى شِرْكِهِ حَتَّى هَاجَرَ رَسُولُ اللهِ ﷺ إِلَى الْمَدِينَةِ وَهِيَ مُقِيمَةٌ مَعَهُ بِمَكَّةَ فَلَمَّا سَارَتْ قُرَيْشٌ إِلَى بَدْرٍ سَارَ فِيهِمْ أَبُو الْعَاصِ بْنُ الرَّبِيعِ فَأُصِيبَ فِي الْأُسَارَى يَوْمَ بَدْرٍ وَكَانَ بِالْمَدِينَةِ عِنْدَ رَسُولِ اللهِ ﷺ قَالَ ابْنُ إِسْحَاقَ فَحَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ عَنْ أَبِيهِ عَبَّادِ بْنِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ قَالَتْ لَمَّا بَعَثَ أَهْلُ مَكَّةَ فِي فِدَاءِ أُسَرائِهِمْ بَعَثَتْ زَيْنَبُ بِنْتُ رَسُولِ اللهِ ﷺ فِي فِدَاءِ أَبِي الْعَاصِ وَبَعَثَتْ فِيهِ بِقِلَادَةٍ لَهَا كَانَتْ خَدِيجَةُ قَدْ أَدْخَلَتْهَا فِيهَا عَلَى أَبِي الْعَاصِ حِينَ بَنَى عَلَيْهَا فَلَمَّا رَآهَا رَسُولُ اللهِ ﷺ رَقَّ لَهَا رِقَّةً شَدِيدَةً فَقَالَ «إِنْ رَأَيْتُمْ أَنْ تُطْلِقُوا لَهَا أَسِيرَهَا وَتَرُدُّوا عَلَيْهَا مَالَهَا فَافْعَلُوا» فَقَالُوا نَعَمْ يَا رَسُولَ اللهِ فَأَطْلَقُوهُ وَرَدُّوا عَلَيْهَا الَّذِي لَهَا قَالَ وَكَانَ رَسُولُ اللهِ ﷺ قَدْ أَخَذَ عَلَيْهِ وَوَعَدَهُ ذَلِكَ أَنْ يُخَلِّيَ سَبِيلَ زَيْنَبَ إِلَيْهِ إِذْ كَانَ فِيمَا شَرَطَ عَلَيْهِ فِي إِطْلَاقِهِ وَلَمْ يَظْهَرْ ذَلِكَ مِنْهُ وَلَا مِنْ رَسُولِ اللهِ ﷺ فَيَعْلَمُ إِلَّا إِنَّهُ لَمَّا خَرَجَ أَبُو الْعَاصِ إِلَى مَكَّةَ وَخَلَا سَبِيلُهُ بَعَثَ رَسُولُ اللهِ ﷺ زَيْدَ بْنَ حَارِثَةَ وَرَجُلًا مِنَ الْأَنْصَارِ مَكَانَهُ وَقَالَ كُونَا بِبَطْحِ يَأْجِجَ حَتَّى تَمُرَّ بِكُمَا زَيْنَبُ فَتَصْحَبَانِهَا حَتَّى تَأْتِيَانِي بِهَا فَخَرَجَا مَكَانَهُمَا وَذَلِكَ بَعْدَ بَدْرٍ بِشَهْرٍ أَوْ شَيْعِهِ فَلَمَّا قَدِمَ أَبُو الْعَاصِ مَكَّةَ أَمَرَهَا بِاللُّحُوقِ بِأَبِيهَا فَخَرَجَتْ جَهْرَةً قَالَ ابْنُ إِسْحَاقَ قَالَ عَبْدُ اللهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ حُدِّثْتُ عَنْ زَيْنَبَ أَنَّهَا قَالَتْ بَيْنَمَا أَنَا أَتَجَهَّزُ بِمَكَّةَ لِلُّحُوقِ بِأَبِي لَقِيَتْنِي هِنْدُ بِنْتُ عُتْبَةَ فَقَالَتْ يَا ابْنَةَ عَمِّي إِنْ كَانَ لَكِ حَاجَةٌ بِمَتَاعٍ مِمَّا يُرْفَقُ بِكِ فِي سَفَرِكِ أَوْ مَالٍ تَبْلُغِينَ بِهِ إِلَى أَبِيكِ فَإِنَّ عِنْدِي حَاجَتَكِ فَلَا تَضْطَنِي مِنِّي فَإِنَّهُ لَا يَدْخُلُ بَيْنَ النِّسَاءِ مَا يَدْخُلُ بَيْنَ الرِّجَالِ قَالَتْ وَوَاللهِ مَا أُرَاهَا قَالَتْ ذَلِكَ إِلَّا لِتَفْعَلَ وَلَكِنْ خِفْتُهَا فَأَنْكَرْتُ أَنْ أَكُونَ أُرِيدُ ذَلِكَ فَتَجَهَّزْتُ فَلَمَّا فَرَغْتُ مِنْ جَهَازِي قَدَّمَ لِي حَمْوِي كِنَانَةُ بْنُ الرَّبِيعِ أَخُو زَوْجِي بَعِيرًا فَرَكِبْتُهُ وَأَخَذَ قَوْسَهُ وَكِنَانَتَهُ ثُمَّ خَرَجَ بِهَا نَهَارًا يَقُودُ بِهَا وَهِيَ فِي هَوْدَجِهَا وَتَحَدَّثَتْ بِذَلِكَ رِجَالُ قُرَيْشٍ فَخَرَجُوا فِي طَلَبِهَا حَتَّى أَدْرَكُوهَا بِذِي طُوًى وَكَانَ أَوَّلَ مَنْ سَبَقَ إِلَيْهَا هَبَّارُ بْنُ الْأَسْوَدِ بْنِ الْمُطَّلِبِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ وَنَافِعُ بْنُ عَبْدِ الْقَيْسِ الزُّهْرِيِّ بِقِينَةِ بَنِي أَبِي عُبَيْدَةَ بْنِ عُتْبَةَ بْنِ نَافِعٍ الَّذِي بِإِفْرِيقِيَّةَ فَرَوَّعَهَا هَبَّارُ بِالرُّمْحِ وَهِيَ فِي هَوْدَجِهَا وَكَانَتِ الْمَرْأَةُ حَامِلًا فِيمَا يَزْعُمُونَ فَلَمَّا رِيعَتْ أَلْقَتْ مَا فِي بَطْنِهَا فَنَزَلَ حَمْوُهَا وَنَثَرَ كِنَانَتَهُ فَقَالَ وَاللهِ لَا يَدْنُو مِنِّي رَجُلٌ إِلَّا وَضَعْتُ فِيهِ سَهْمًا فَتَكَرْكَرَ النَّاسُ عَنْهُ وَأَتَى أَبُو سُفْيَانَ فِي جُلَّةِ قُرَيْشٍ فَقَالَ أَيُّهَا الرَّجُلُ كَفَّ عَنَّا نَبْلَكَ حَتَّى نُكَلِّمَكَ فَكَفَّ وَأَقْبَلَ أَبُو سُفْيَانَ فَأَقْبَلَ عَلَيْهِ فَقَالَ إِنَّكَ لَمْ تُصِبْ خَرَجْتَ بِامْرَأَةٍ عَلَى رُءُوسِ النَّاسِ عَلَانِيَةً وَقَدْ عَرَفْتَ مُصِيبَتَنَا وَنَكْبَتَنَا وَمَا قَدْ دَخَلَ عَلَيْنَا مِنْ مُحَمَّدٍ فَيَظُنُّ النَّاسُ إِذَا خَرَجَتْ إِلَيْهِ ابْنَتُهُ عَلَانِيَةً مِنْ ظَهْرَانَيْنَا أَنَّ ذَلِكَ مِنْ ذُلٍّ أَصَابَنَا عَنْ مُصِيبَتِنَا الَّتِي كَانَتْ وَإِنَّ ذَلِكَ مِنَّا ضِعْفٌ وَوَهَنٌ وَأَنَّهُ لَعَمْرِي مَا لَنَا فِي حَبِسِهَا عَنْ أَبِيهَا حَاجَةٌ وَلَكِنْ أَرْجِعِ الْمَرْأَةَ حَتَّى إِذَا هَدَأَ الصَّوْتُ وَتَحَدَّثَ النَّاسُ أَنَا قَدْ رَدَدْنَاهَا فَسُلَّهَا سِرًّا وَأَلْحِقْهَا بِأَبِيهَا قَالَ فَفَعَلَ وَأَقَامَتْ لَيَالِي حَتَّى إِذَا هَدَأَ النَّاسُ خَرَجَ بِهَا لَيْلًا حَتَّى أَسْلَمَهَا إِلَى زَيْدِ بنِ حَارِثَةَ وَصَاحِبِهِ فَقَدِمَا بِهَا عَلَى رَسُولِ اللهِ ﷺ وَأَقَامَ أَبُو الْعَاصِ بِمَكَّةَ وَكَانَتْ زَيْنَبُ عِنْدَ رَسُولِ اللهِ ﷺ قَدْ فَرَّقَ الْإِسْلَامُ بَيْنَهُمَا حَتَّى إِذَا كَانَتْ قُبَيلَ الْفَتْحِ خَرَجَ أَبُو الْعَاصِ تَاجِرًا إِلَى الشَّامِ وَكَانَ رَجُلًا مَأْمُونًا بِمَالٍ لَهُ وَأَمْوَالٍ لِرِجَالٍ مِنْ قُرَيْشٍ أَبْضَعُوهَا مَعَهُ فَلَمَّا فَرَغَ مِنْ تِجَارَتِهِ أَقْبَلَ قَافِلًا فَلَقِيَتْهُ سَرِيَّةُ رَسُولِ اللهِ ﷺ فَأَصَابُوا مَا مَعَهُ وَأَعْجَزَهُمْ هَارِبًا فَلَمَّا قَدِمَتِ السَّرِيَّةُ بِمَا أَصَابُوا مِنْ مَالِهِ أَقْبَلَ أَبُو الْعَاصِ بْنِ الرَّبِيعِ تَحْتَ اللَّيْلِ حَتَّى دَخَلَ عَلَى زَيْنَبَ بِنْتِ رَسُولِ اللهِ ﷺ فَاسْتَجَارَ بِهَا فَأَجَارَتْهُ وَجَاءَ فِي طَلَبِ مَالِهِ فَلَمَّا خَرَجَ رَسُولُ اللهِ ﷺ إِلَى الصُّبْحِ كَمَا حَدَّثَنِي يَزِيدُ بْنُ رُومَانَ فَكَبَّرَ وَكَبَّرَ النَّاسُ خَرَجَتْ زَيْنَبُ مِنْ صُفَّةِ النِّسَاءِ وَقَالَتْ أَيُّهَا النَّاسُ إِنِّي أَجَرْتُ أَبَا الْعَاصِ بْنَ الرَّبِيعِ فَلَمَّا سَلَّمَ رَسُولُ اللهِ ﷺ مِنَ الصَّلَاةِ أَقْبَلَ عَلَى النَّاسِ فَقَالَ «أَيُّهَا النَّاسُ أَسَمِعْتُمْ» قَالُوا نَعَمْ قَالَ «أَمَا وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ مَا عَمِلْتُ بِشَيْءٍ كَانَ حَتَّى سَمِعْتُهُ وَإِنَّهُ لَيُجِيرُ عَلَى الْمُسْلِمِينَ أَدْنَاهُمْ» ثُمَّ انْصَرَفَ رَسُولُ اللهِ ﷺ حَتَّى دَخَلَ عَلَى ابْنَتِهِ فَقَالَ «يَا بُنَيَّةُ أَكْرِمِي مَثْوَاهُ وَلَا يَخْلُصْ إِلَيْكِ فَإِنَّكِ لَا تَحَلِّينَ لَهُ» قَالَ ابْنُ إِسْحَاقَ وَحَدَّثَنِي عَبْدُ اللهِ بْنُ أَبِي بَكْرٍ أَنَّ رَسُولَ اللهِ ﷺ بَعَثَ إِلَى السَّرِيَّةِ الَّذِينَ أَصَابُوا مَالَ أَبِي الْعَاصِ بْنِ الرَّبِيعِ أَنَّ هَذَا الرَّجُلَ مِنَّا حَيْثُ قَدْ عَلِمْتُمْ وَقَدْ أَصَبْتُمْ لَهُ مَالًا فَإِنْ تُحْسِنُوا وَتَرُدُّوا عَلَيْهِ الَّذِي لَهُ فَإِنَّا نُحِبُّ ذَلِكَ وَإِنْ أَبَيْتُمْ فَهُوَ فَيْءُ اللهِ الَّذِي أَفَاءَ عَلَيْكُمْ فَأَنْتُمُ أَحَقُّ بِهِ قَالُوا يَا رَسُولَ اللهِ بَلْ نَرُدَّهُ فَرَدُّوا عَلَيْهِ مَالَهُ حَتَّى إِنَّ الرَّجُلَ لَيَأْتِي بِالْحَبْلِ وَيَأْتِي الرَّجُلُ بِالشَّنَّةِ وَبِالْإِدْوَاةِ حَتَّى إِنَّ أَحَدَهُمْ لَيَأْتِي بِالشَّظَاظِ حَتَّى إِذَا رَدُّوا عَلَيْهِ مَالَهُ بِأَسْرِهِ لَا يَفْقِدُ مِنْهُ شَيْئًا احْتَمَلَ إِلَى مَكَّةَ فَرَدَّ إِلَى كُلِّ ذِي مَالٍ مِنْ قُرَيْشٍ مَالَهُ مِمَّنْ كَانَ أَبْضَعَ مَعَهُ ثُمَّ قَالَ يَا مَعْشَرَ قُرَيْشٍ هَلْ بَقِيَ لِأَحَدٍ مِنْكُمْ عِنْدِي مَالٌ لَمْ يَأْخُذْهُ؟ قَالُوا لَا وَجَزَاكَ اللهُ خَيْرًا فَقَدْ وَجَدْنَاكَ لَعَفِيفًا كَرِيمًا قَالَ فَإِنِّي أَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَاللهِ مَا مَنَعَنِي مِنَ الْإِسْلَامِ عِنْدَهُ إِلَّا تَخَوُّفًا أَنْ تَظُنُّوا أَنِّي إِنَّمَا أَرَدْتُ أَنْ آكُلَ أَمْوَالَكُمْ فَأَمَّا إِذَا أَدَّاهَا اللهُ إِلَيْكُمْ وَفَرَغْتُ مِنْهَا أَسْلَمْتُ وَخَرَجَ حَتَّى قَدِمَ عَلَى رَسُولِ اللهِ ﷺ  

tabarani:17211 – Isḥāq b. Ibrāhīm al-Dabarī > ʿAbd al-Razzāq > Maʿmar > al-Zuhrī > ʿUrwah b. al-Zubayr > al-Miswar b. Makhramah And Marwān b. al-Ḥakam Yuṣaddiq Kul Wāḥid Minhumā Ṣāḥibah

(whose narrations attest each other) Messenger of Allah ﷺ set out at the time of Al-Hudaibiya (treaty), and when they proceeded for a distance, he said, "Khalid bin Al-Walid leading the cavalry of Quraish constituting the front of the army, is at a place called Al-Ghamim, so take the way on the right." By Allah, Khalid did not perceive the arrival of the Muslims till the dust arising from the march of the Muslim army reached him, and then he turned back hurriedly to inform Quraish. The Prophet ﷺ went on advancing till he reached the Thaniya (i.e. a mountainous way) through which one would go to them (i.e. people of Quraish). The she-camel of the Prophet ﷺ sat down. The people tried their best to cause the she-camel to get up but in vain, so they said, "Al-Qaswa' (i.e. the she-camel's name) has become stubborn! Al-Qaswa' has become stubborn!" The Prophet ﷺ said, "Al-Qaswa' has not become stubborn, for stubbornness is not her habit, but she was stopped by Him Who stopped the elephant." Then he said, "By the Name of Him in Whose Hands my soul is, if they (i.e. the Quraish infidels) ask me anything which will respect the ordinances of Allah, I will grant it to them." The Prophet ﷺ then rebuked the she-camel and she got up. The Prophet ﷺ changed his way till he dismounted at the farthest end of Al-Hudaibiya at a pit (i.e. well) containing a little water which the people used in small amounts, and in a short while the people used up all its water and complained to Messenger of Allah ﷺ; of thirst. The Prophet ﷺ took an arrow out of his arrow-case and ordered them to put the arrow in that pit. By Allah, the water started and continued sprouting out till all the people quenched their thirst and returned with satisfaction. While they were still in that state, Budail bin Warqa-al- Khuzaʿi came with some persons from his tribe Khuzaʿa and they were the advisers of Messenger of Allah ﷺ who would keep no secret from him and were from the people of Tihama. Budail said, "I left Kaʿb bin Luai and 'Amir bin Luai residing at the profuse water of Al-Hudaibiya and they had milch camels (or their women and children) with them, and will wage war against you, and will prevent you from visiting the Kaʿba." Messenger of Allah ﷺ said, "We have not come to fight anyone, but to perform the ʿUmra. No doubt, the war has weakened Quraish and they have suffered great losses, so if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and the people (i.e. the 'Arab infidels other than Quraish), and if I have victory over those infidels, Quraish will have the option to embrace Islam as the other people do, if they wish; they will at least get strong enough to fight. But if they do not accept the truce, by Allah in Whose Hands my life is, I will fight with them defending my Cause till I get killed, but (I am sure) Allah will definitely make His Cause victorious." Budail said, "I will inform them of what you have said." So, he set off till he reached Quraish and said, "We have come from that man (i.e. Muhammad) whom we heard saying something which we will disclose to you if you should like." Some of the fools among Quraish shouted that they were not in need of this information, but the wiser among them said, "Relate what you heard him saying." Budail said, "I heard him saying so-and-so," relating what the Prophet ﷺ had told him. ʿUrwa bin Masʿud got up and said, "O people! Aren't you the sons? They said, "Yes." He added, "Am I not the father?" They said, "Yes." He said, "Do you mistrust me?" They said, "No." He said, "Don't you know that I invited the people of ʿUkaz for your help, and when they refused I brought my relatives and children and those who obeyed me (to help you)?" They said, "Yes." He said, "Well, this man (i.e. the Prophet) has offered you a reasonable proposal, you'd better accept it and allow me to meet him." They said, "You may meet him." So, he went to the Prophet ﷺ and started talking to him. The Prophet ﷺ told him almost the same as he had told Budail. Then ʿUrwa said, "O Muhammad! Won't you feel any scruple in extirpating your relations? Have you ever heard of anyone amongst the Arabs extirpating his relatives before you? On the other hand, if the reverse should happen, (nobody will aid you, for) by Allah, I do not see (with you) dignified people, but people from various tribes who would run away leaving you alone." Hearing that, Abu Bakr abused him and said, "Do you say we would run and leave the Prophet ﷺ alone?" ʿUrwa said, "Who is that man?" They said, "He is Abu Bakr." ʿUrwa said to Abu Bakr, "By Him in Whose Hands my life is, were it not for the favor which you did to me and which I did not compensate, I would retort on you." ʿUrwa kept on talking to the Prophet ﷺ and seizing the Prophet's beard as he was talking while Al-Mughira bin Shuʿba was standing near the head of the Prophet, holding a sword and wearing a helmet. Whenever ʿUrwa stretched his hand towards the beard of the Prophet, Al-Mughira would hit his hand with the handle of the sword and say (to ʿUrwa), "Remove your hand from the beard of Messenger of Allah ﷺ." ʿUrwa raised his head and asked, "Who is that?" The people said, "He is Al-Mughira bin Shuʿba." ʿUrwa said, "O treacherous! Am I not doing my best to prevent evil consequences of your treachery?" Before embracing Islam Al-Mughira was in the company of some people. He killed them and took their property and came (to Medina) to embrace Islam. The Prophet ﷺ said (to him, "As regards your Islam, I accept it, but as for the property I do not take anything of it. (As it was taken through treason). ʿUrwa then started looking at the Companions of the Prophet. By Allah, whenever Messenger of Allah ﷺ spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them they would carry his orders immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke to him, they would lower their voices and would not look at his face constantly out of respect. ʿUrwa returned to his people and said, "O people! By Allah, I have been to the kings and to Caesar, Khosrau and An- Najashi, yet I have never seen any of them respected by his courtiers as much as Muhammad is respected by his companions. By Allah, if he spat, the spittle would fall in the hand of one of them (i.e. the Prophet's companions) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect." ʿUrwa added, "No doubt, he has presented to you a good reasonable offer, so please accept it." A man from the tribe of Bani Kinana said, "Allow me to go to him," and they allowed him, and when he approached the Prophet and his companions, Messenger of Allah ﷺ said, "He is so-and-so who belongs to the tribe that respects the Budn (i.e. camels of the sacrifice). So, bring the Budn in front of him." So, the Budn were brought before him and the people received him while they were reciting Talbiya. When he saw that scene, he said, "Glorified be Allah! It is not fair to prevent these people from visiting the Kaʿba." When he returned to his people, he said, 'I saw the Budn garlanded (with colored knotted ropes) and marked (with stabs on their backs). I do not think it is advisable to prevent them from visiting the Kaʿba." Another person called Mikraz bin Hafs got up and sought their permission to go to Muhammad, and they allowed him, too. When he approached the Muslims, the Prophet ﷺ said, "Here is Mikraz and he is a vicious man." Mikraz started talking to the Prophet and as he was talking, Suhail bin ʿAmr came. When Suhail bin ʿAmr came, the Prophet ﷺ said, "Now the matter has become easy." Suhail said to the Prophet "Please conclude a peace treaty with us." So, the Prophet ﷺ called the clerk and said to him, "Write: By the Name of Allah, the most Beneficent, the most Merciful." Suhail said, "As for 'Beneficent,' by Allah, I do not know what it means. So write: By Your Name O Allah, as you used to write previously." The Muslims said, "By Allah, we will not write except: By the Name of Allah, the most Beneficent, the most Merciful." The Prophet ﷺ said, "Write: By Your Name O Allah." Then he dictated, "This is the peace treaty which Muhammad, Messenger of Allah ﷺ has concluded." Suhail said, "By Allah, if we knew that you are Messenger of Allah ﷺ we would not prevent you from visiting the Kaʿba, and would not fight with you. So, write: "Muhammad bin ʿAbdullah." The Prophet ﷺ said, "By Allah! I am Apostle of Allah even if you people do not believe me. Write: Muhammad bin ʿAbdullah." (Az-Zuhri said, "The Prophet ﷺ accepted all those things, as he had already said that he would accept everything they would demand if it respects the ordinance of Allah, (i.e. by letting him and his companions perform ʿUmra.)" The Prophet ﷺ said to Suhail, "On the condition that you allow us to visit the House (i.e. Kaʿba) so that we may perform Tawaf around it." Suhail said, "By Allah, we will not (allow you this year) so as not to give chance to the 'Arabs to say that we have yielded to you, but we will allow you next year." So, the Prophet ﷺ got that written. Then Suhail said, "We also stipulate that you should return to us whoever comes to you from us, even if he embraced your religion." The Muslims said, "Glorified be Allah! How will such a person be returned to the pagans after he has become a Muslim? While they were in this state Abu- Jandal bin Suhail bin ʿAmr came from the valley of Mecca staggering with his fetters and fell down amongst the Muslims. Suhail said, "O Muhammad! This is the very first term with which we make peace with you, i.e. you shall return Abu Jandal to me." The Prophet ﷺ said, "The peace treaty has not been written yet." Suhail said, "I will never allow you to keep him." The Prophet ﷺ said, "Yes, do." He said, "I won't do.: Mikraz said, "We allow you (to keep him)." Abu Jandal said, "O Muslims! Will I be returned to the pagans though I have come as a Muslim? Don't you see how much I have suffered?" (continued...) (continuing... 1): -3.891:... ... Abu Jandal had been tortured severely for the Cause of Allah. ʿUmar bin Al-Khattab said, "I went to the Prophet ﷺ and said, 'Aren't you truly the Messenger of Allah?' The Prophet ﷺ said, 'Yes, indeed.' I said, 'Isn't our Cause just and the cause of the enemy unjust?' He said, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'I am Messenger of Allah ﷺ and I do not disobey Him, and He will make me victorious.' I said, 'Didn't you tell us that we would go to the Kaʿba and perform Tawaf around it?' He said, 'Yes, but did I tell you that we would visit the Kaʿba this year?' I said, 'No.' He said, 'So you will visit it and perform Tawaf around it?' " ʿUmar further said, "I went to Abu Bakr and said, 'O Abu Bakr! Isn't he truly Allah's Prophet?' He replied, 'Yes.' I said, 'Then why should we be humble in our religion?' He said, 'Indeed, he is Messenger of Allah ﷺ and he does not disobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.' I said, 'Was he not telling us that we would go to the Kaʿba and perform Tawaf around it?' He said, 'Yes, but did he tell you that you would go to the Kaʿba this year?' I said, 'No.' He said, "You will go to Kaʿba and perform Tawaf around it." (Az-Zuhri said, " ʿUmar said, 'I performed many good deeds as expiation for the improper questions I asked them.' ") When the writing of the peace treaty was concluded, Messenger of Allah ﷺ said to his companions, "Get up and' slaughter your sacrifices and get your head shaved." By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left them and went to Um Salama and told her of the people's attitudes towards him. Um Salama said, "O the Prophet ﷺ of Allah! Do you want your order to be carried out? Go out and don't say a word to anybody till you have slaughtered your sacrifice and call your barber to shave your head." So, the Prophet ﷺ went out and did not talk to anyone of them till he did that, i.e. slaughtered the sacrifice and called his barber who shaved his head. Seeing that, the companions of the Prophet ﷺ got up, slaughtered their sacrifices, and started shaving the heads of one another, and there was so much rush that there was a danger of killing each other. Then some believing women came (to the Prophet ﷺ ); and Allah revealed the following Divine Verses:-- "O you who believe, when the believing women come to you as emigrants examine them . . ." (60.10) ʿUmar then divorced two wives of his who were infidels. Later on Muawiya bin Abu Sufyan married one of them, and Safwan bin Umaiya married the other. When the Prophet ﷺ returned to Medina, Abu Basir, a new Muslim convert from Quraish came to him. The Infidels sent in his pursuit two men who said (to the Prophet ﷺ ), "Abide by the promise you gave us." So, the Prophet ﷺ handed him over to them. They took him out (of the City) till they reached Dhul-Hulaifa where they dismounted to eat some dates they had with them. Abu Basir said to one of them, "By Allah, O so-and-so, I see you have a fine sword." The other drew it out (of the scabbard) and said, "By Allah, it is very fine and I have tried it many times." Abu Basir said, "Let me have a look at it." When the other gave it to him, he hit him with it till he died, and his companion ran away till he came to Medina and entered the Mosque running. When Messenger of Allah ﷺ saw him he said, "This man appears to have been frightened." When he reached the Prophet ﷺ he said, "My companion has been murdered and I would have been murdered too." Abu Basir came and said, "O Messenger of Allah ﷺ, by Allah, Allah has made you fulfill your obligations by your returning me to them (i.e. the Infidels), but Allah has saved me from them." The Prophet ﷺ said, "Woe to his mother! what excellent war kindler he would be, should he only have supporters." When Abu Basir heard that he understood that the Prophet ﷺ would return him to them again, so he set off till he reached the seashore. Abu Jandal bin Suhail got himself released from them (i.e. infidels) and joined Abu Basir. So, whenever a man from Quraish embraced Islam he would follow Abu Basir till they formed a strong group. By Allah, whenever they heard about a caravan of Quraish heading towards Sham, they stopped it and attacked and killed them (i.e. infidels) and took their properties. The people of Quraish sent a message to the Prophet ﷺ requesting him for the Sake of Allah and Kith and kin to send for (i.e. Abu Basir and his companions) promising that whoever (amongst them) came to the Prophet ﷺ would be secure. So the Prophet ﷺ sent for them (i.e. Abu Basir's companions) and Allah I revealed the following Divine Verses: "And it is He Who Has withheld their hands from you and your hands From them in the midst of Mecca, After He made you the victorious over them. ... the unbelievers had pride and haughtiness, in their hearts ... the pride and haughtiness of the time of ignorance." (48.24-26) And their pride and haughtiness was that they did not confess (write in the treaty) that he (i.e. Muhammad) was the Prophet of Allah and refused to write: "In the Name of Allah, the most Beneficent, the Most Merciful," and they (the mushriks) prevented them (the Muslims) from visiting the House (the Kaʿbah). (Using translation from Bukhārī 2731)  

الطبراني:١٧٢١١ – حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الدَّبَرِيُّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرَ عَنِ الزُّهْرِيِّ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ

عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ بْنِ الْحَكَمِ يُصَدِّقُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ قَالَا خَرَجَ رَسُولُ اللهِ ﷺ زَمَنَ الْحُدَيْبِيَةِ فِي بِضْعَ عَشْرَةَ مِائَةٍ مِنْ أَصْحَابِهِ حَتَّى إِذَا كَانُوا بِذِي الْحُلَيْفَةِ قَلَّدَ رَسُولُ اللهِ ﷺ الْهَدْيَ وَأَشْعَرَهُ ثُمَّ أَحْرَمَ بِالْعُمْرَةِ وَبَعَثَ بَيْنَ يَدَيْهِ عَيْنًا مِنْ خُزَاعَةَ يُخْبِرُهُ عَنْ قُرَيْشٍ وَسَارَ رَسُولُ اللهِ ﷺ حَتَّى إِذَا كَانَ بِغَدِيرِ الْأَشْطَاطِ قَرِيبًا مِنْ عُسْفَانَ أَتَاهُ عَيْنُهُ الْخُزَاعِيُّ فَقَالَ إِنِّي تَرَكْتُ كَعْبَ بْنَ لُؤَيٍّ وَعَامِرَ بْنَ لُؤَيٍّ وَقَدْ جَمَعُوا لَكَ الْأَحَابِيشَ وَجَمَعُوا لَكَ جُمُوعًا وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْبَيْتِ الْحَرَامِ فَقَالَ النَّبِيُّ ﷺ «أَشِيرُوا عَلَيَّ أَتَرَوْنَ لِيْ أَنْ أَمِيلَ إِلَى ذَرَارِيِّ هَؤُلَاءِ الَّذِينَ أَعَانُوهُمْ فَنُصِيبَهُمْ فَإِنْ قَعَدُوا قَعَدُوا مَوْتُورِينَ مَحْرُوبِينَ وَإِنْ جَاؤُوا تَكُنْ عُنُقًا قَطَعَهَا اللهُ أُمْ تَرَوْنَ أَنَّ نَؤُمَّ الْبَيْتَ فَمَنْ صَدَّنَا عَنْهُ قَاتَلْنَاهُ؟» فَقَالَ أَبُو بَكْرٍ اللهُ وَرَسُولُهُ أَعْلَمُ يَا نَبِيَّ اللهِ إِنَّمَا جِئْنَا مُعْتَمِرِينَ وَلَمْ نَجِئْ لِقِتَالِ أَحَدٍ وَلَكِنْ مَنْ حَالَ بَيْنَنَا وَبَيْنَ الْبَيْتِ قَاتَلْنَاهُ فَقَالَ النَّبِيُّ ﷺ «فَرُوحُوا إِذًا» فَرَاحُوا حَتَّى إِذَا كَانُوا بِبَعْضِ الطَّرِيقِ قَالَ النَّبِيُّ ﷺ «إِنَّ خَالِدَ بْنَ الْوَلِيدِ بِالْغَمِيمِ فِي خَيْلٍ لِقُرَيْشٍ طَلِيعَةً فَخُذُوا ذَاتَ الْيَمِينِ» فَوَاللهِ مَا شَعَرَ بِهِمْ خَالِدٌ حَتَّى إِذَا هُوَ بِقَتَرَةِ الْجَيْشِ فَانْطَلَقَ يَرْكُضُ نَذِيرًا لِقُرَيْشٍ وَسَارَ النَّبِيُّ ﷺ حَتَّى إِذَا كَانَ بِالثَّنِيَّةِ الَّتِي يَهْبِطُ عَلَيْهِمْ مِنْهَا بَرَكَتْ بِهِ رَاحِلَتُهُ فَقَالَ النَّاسُ حَلْ حَلْ فَقَالُوا خَلَأَتِ الْقَصْوَاءُ خَلَأَتْ فَقَالَ النَّبِيُّ ﷺ «مَا خَلَأَتِ الْقَصْوَاءُ وَمَا ذَاكَ لَهَا بِخُلُقٍ وَلَكِنَّهَا حَبَسَهَا حَابِسُ الْفِيلِ» ثُمَّ قَالَ «وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْأَلُونِي خُطَّةً يُعَظِّمُونَ فِيهَا حُرُمَاتِ اللهِ إِلَّا أَعْطَيْتُهُمْ إِيَّاهَا» ثُمَّ زَجَرَهَا فَوَثَبَتْ بِهِ فَعَدَلَ عَنْهُمْ حَتَّى نَزَلَ بِأَقْصَى الْحُدَيْبِيَةِ عَلَى ثَمَدٍ قَلِيلِ الْمَاءِ إِنَّمَا يَتَبَرَّضُهُ النَّاسُ تَبَرُّضًا فَلَمْ يُلَبِّثْهُ النَّاسُ أَنْ نَزَحُوهُ فَشَكَوْا إِلَى رَسُولِ اللهِ ﷺ الْعَطَشَ فَانْتَزَعَ سَهْمًا مِنْ كِنَانَتِهِ ثُمَّ أَمَرَهُمْ أَنْ يَجْعَلُوهُ فِيهِ قَالَ فَوَاللهِ مَا زَالَ يَجِيشُ لَهُمْ بِالرِّيِّ حَتَّى صَدَرُوا عَنْهُ فَبَيْنَا هُمْ كَذَلِكَ إِذْ جَاءَهُمْ بُدَيْلُ بْنُ وَرْقَاءَ الْخُزَاعِيُّ فِي نَفَرٍ مِنْ قَوْمِهِ مِنْ خُزَاعَةَ وَكَانُوا عَيْبَةَ نُصْحِ رَسُولِ اللهِ ﷺ مِنْ أَهْلِ تِهَامَةَ فَقَالَ إِنِّي تَرَكْتُ كَعْبَ بْنَ لُؤَيٍّ وَعَامِرَ بْنَ لُؤَيٍّ نَزَلُوا أَعْدَادَ مِيَاهِ الْحُدَيْبِيَةِ وَمَعَهُمُ الْعُوذُ الْمَطَافِيلُ وَهُمْ مُقَاتِلُوكَ وَصَادُّوكَ عَنِ الْبَيْتِ فَقَالَ رَسُولُ اللهِ ﷺ «إِنَّا لَمْ نَجِئْ لِقِتَالِ أَحَدٍ وَلَكِنْ جِئْنَا مُعْتَمِرِينَ وَإِنَّ قُرَيْشًا قَدْ نَهِكَتْهُمُ الْحَرْبُ وَأَضَرَّتْ بِهِمْ فَإِنْ شَاءُوا مَادَدْتُهُمْ مُدَّةً وَيُخَلُّوا بَيْنِي وَبَيْنَ النَّاسِ فَإِنْ أَظْهَرْ فَإِنْ شَاؤُوا أَنْ يَدْخُلُوا فِيمَا دَخَلَ فِيهِ النَّاسُ فَعَلُوا وَإِلَّا فَقَدْ جَمُّوا وَإِنْ أَبَوْا فَوَالَّذِي نَفْسِي بِيَدِهِ لَأُقَاتِلَنَّهُمْ عَلَى أَمْرِي هَذَا حَتَّى تَنْفَرِدَ سَالِفَتِي أَوْ لَيُنْفِذَنَّ اللهُ أَمَرَهُ» فَقَالَ بُدَيْلٌ سَأُبَلِّغُهُمْ مَا تَقُولُ فَانْطَلَقَ حَتَّى أَتَى قُرَيْشًا فَقَالَ إِنَّا قَدْ جِئْنَاكُمْ مِنْ عِنْدِ هَذَا الرَّجُلِ وَسَمِعْنَاهُ يَقُولُ قَوْلًا فَإِنْ شِئْتُمْ أَنْ نَعْرِضَهُ عَلَيْكُمْ فَعَلْنَا فَقَالَ سُفهَاؤُهُمْ لَا حَاجَةَ لَنَا أَنْ تُحَدِّثَنَا عَنْهُ بِشَيْءٍ وَقَالَ ذُو الرَّأْيِ مِنْهُمْ هَاتِ مَا سَمِعْتَهُ يَقُولُ قَالَ سَمِعْتُهُ يَقُولُ كَذَا وَكَذَا فَحَدَّثَهُمْ بِمَا قَالَ رَسُولُ اللهِ ﷺ فَقَامَ عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ فَقَالَ أَيْ قَوْمِ أَلَسْتُمْ بِالْوَلَدِ؟ قَالُوا بَلَى قَالَ أَوَ لَسْتُ بِالْوَالِدِ؟ قَالُوا بَلَى قَالَ فَهَلْ تَتَّهِمُونِي؟ قَالُوا لَا فَقَالَ أَلَسْتُمْ تَعْلَمُونَ أَنِّي اسْتَنْفَرْتُ أَهْلَ عُكَاظٍ فَلَمَّا بَلَّحُوا عَلَيَّ جِئْتُكُمْ بِأَهْلِي وَوَلَدِي وَمَنْ أَطَاعَنِي؟ قَالُوا بَلَى قَالَ فَإِنَّ هَذَا قَدْ عَرَضَ عَلَيْكُمْ خُطَّةَ رُشْدٍ فَاقْبَلُوهَا وَدَعُونِي آتِهِ فَقَالُوا ائْتِهِ فَأَتَاهُ فَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَقَالَ رَسُولُ اللهِ ﷺ نَحْوًا مِنْ قَوْلِهِ لِبُدَيْلٍ فَقَالَ عُرْوَةُ عِنْدَ ذَلِكَ أَيْ مُحَمَّدُ أَرَأَيْتَ إِنِ اسْتَأْصَلْتَ قَوْمَكَ هَلْ سَمِعْتَ بِأَحَدٍ مِنَ الْعَرَبِ اجْتَاحَ أَهْلَهُ قَبْلَكَ؟ وَإِنْ تَكُنِ الْأُخْرَى فَوَاللهِ إِنِّي لَأَرَى وُجُوهًا وَأَرَى أَوْبَاشًا مِنَ النَّاسِ خَلِيقًا أَنْ يَفِرُّوا وَيَدَعُوكَ فَقَالَ أَبُو بَكْرٍ امْصُصْ بَظْرَ اللَّاتِ نَحْنُ نَفِرُّ وَنَدَعُهُ؟ فَقَالَ مَنْ ذَا؟ قَالَ أَبُو بَكْرٍ قَالَ أَمَا وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا يَدٌ لَكَ عِنْدِي لَمْ أَجْزِكَ بِهَا لَأَجَبْتُكَ قَالَ وَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَكُلَّمَا كَلَّمَهُ أَخَذَ بِلِحْيَتِهِ وَالْمُغِيرَةُ بْنُ شُعْبَةَ قَائِمٌ عَلَى رَأْسِ النَّبِيِّ ﷺ بِالْمِغْفَرِ وَمَعَهُ السَّيْفُ فَكُلَّمَا أَهْوَى عُرْوَةُ يَدَهُ إِلَى لِحْيَةِ النَّبِيِّ ﷺ ضَرَبَ يَدَهُ بِنَعْلِ السَّيْفِ وَقَالَ أَخِّرْ يَدَكَ عَنْ لِحْيَةِ رَسُولِ اللهِ ﷺ فَرَفَعَ عُرْوَةُ رَأْسَهُ فَقَالَ مَنْ هَذَا؟ قَالَ هَذَا الْمُغِيرَةُ بْنُ شُعْبَةَ فَقَالَ أَيْ غُدَرُ أَوَ لَسْتُ أَسْعَى فِي غَدْرَتِكَ؟ وَكَانَ الْمُغِيرَةُ صَحِبَ قَوْمًا فِي الْجَاهِلِيَّةِ فَقَتَلَهُمْ وَأَخَذَ أَمْوَالِهِمْ وَجَاءَ فَأَسْلَمَ فَقَالَ النَّبِيُّ ﷺ «أَمَّا الْإِسْلَامُ فَأَقْبَلُ وَأَمَّا الْمَالُ فَلَسْتُ مِنْهُ فِي شَيْءٍ» ثُمَّ إِنَّ عُرْوَةَ جَعَلَ يَرْمُقُ صَحَابَةَ النَّبِيِّ ﷺ بِعَيْنَيْهِ فَقَالَ وَاللهِ مَا تَنَخَّمَ رَسُولُ اللهِ ﷺ نُخَامَةً إِلَّا وَقَعَتْ فِي يَدِ رَجُلٍ مِنْهُمْ فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ وَإِذَا أَمَرَ ابْتَدَرُوا أَمَرَهُ وَإِذَا تَوَضَّأَ كَادُوا يَقْتَتِلُونَ عَلَى وَضُوئِهِ وَإِذَا تَكَلَّمَ خَفَضُوا أَصْوَاتَهُمْ عِنْدَهُ وَمَا يُحِدُّونَ النَّظَرَ إِلَيْهِ تَعْظِيمًا لَهُ فَرَجَعَ عُرْوَةُ إِلَى أَصْحَابِهِ فَقَالَ أَيْ قَوْمِ وَاللهِ لَقَدْ وَفَدْتُ عَلَى الْمُلُوكِ وَوَفَدْتُ عَلَى قَيْصَرَ وَكِسْرَى وَالنَّجَاشِيِّ وَاللهِ إِنْ رَأَيْتُ مَلِكًا قَطُّ يُعَظِّمُهُ أَصْحَابُهُ مَا يُعَظِّمُ أَصْحَابُ مُحَمَّدٍ مُحَمَّدًا وَاللهِ إِنْ تَنَخَّمَ نُخَامَةً إِلَّا وَقَعَتْ فِي كَفِّ رَجُلٍ مِنْهُمْ فَدَلَكَ بِهَا وَجْهَهُ وَجِلْدَهُ وَإِذَا أَمَرَهُمُ ابْتَدَرُوا أَمَرَهُ وَإِذَا تَوَضَّأَ كَادُوا يَقْتَتِلُونَ عَلَى وَضُوئِهِ وَإِذَا تَكَلَّمُوا خَفَضُوا أَصْوَاتَهُمْ عِنْدَهُ وَمَا يُحِدُّونَ النَّظَرَ إِلَيْهِ تَعْظِيمًا لَهُ وَإِنَّهُ عَرَضَ عَلَيْكُمْ خُطَّةَ رُشْدٍ فَاقْبَلُوهَا فَقَالَ رَجُلٌ مِنْ بَنِي كِنَانَةَ دَعُونِي آتِهِ فَقَالُوا ائْتِهِ فَلَمَّا أَشْرَفَ عَلَى النَّبِيِّ ﷺ وَأَصْحَابِهِ قَالَ النَّبِيُّ ﷺ «هَذَا فُلَانٌ وَهُوَ مِنْ قَوْمٍ يُعَظِّمُونَ الْبُدْنَ فَابْعَثُوهَا لَهُ» فَبُعِثَتْ لَهُ وَاسْتَقْبَلَهُ الْقَوْمُ يُلَبُّونَ فَلَمَّا رَأَى ذَلِكَ قَالَ سُبْحَانَ اللهِ مَا يَنْبَغِي لِهَؤُلَاءِ أَنْ يُصَدُّوا عَنِ الْبَيْتِ قَالَ فَلَمَّا رَجَعَ إِلَى أَصْحَابِهِ قَالَ رَأَيْتُ الْبُدْنَ قَدْ قُلِّدَتْ وَأُشْعِرَتْ فَمَا أَرَى أَنْ يُصَدُّوا عَنِ الْبَيْتِ فَقَالَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ مِكْرَزُ بْنُ حَفْصٍ دَعُونِي آتِهِ قَالُوا ائْتِهِ فَلَمَّا أَشْرَفَ عَلَيْهِمْ قَالَ النَّبِيُّ ﷺ «هَذَا مِكْرَزُ بْنُ حَفْصٍ وَهُوَ رَجُلٌ فَاجِرٌ» فَجَعَلَ يُكَلِّمُ النَّبِيَّ ﷺ فَبَيْنَا هُوَ يُكَلِّمُهُ إِذْ جَاءَ سُهَيْلُ بْنُ عَمْرٍو فَقَالَ هَاتِ أَكْتُبْ بَيْنَنَا وَبَيْنَكُمْ كِتَابًا فَدَعَا الْكَاتِبَ فَقَالَ رَسُولُ اللهِ ﷺ «اكْتُبْ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ» فَقَالَ سُهَيْلٌ أَمَّا الرَّحْمَنُ فَوَاللهِ مَا أَدْرِي مَا هُوَ وَلَكِنِ اكْتُبْ بِاسْمِكَ اللهُمَّ كَمَا كُنْتَ تُكْتَبُ فَقَالَ الْمُسْلِمُونَ وَاللهِ مَا يَكْتُبُهَا إِلَّا بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ فَقَالَ النَّبِيُّ ﷺ «اكْتُبْ بِاسْمِكَ اللهُمَّ» ثُمَّ قَالَ «هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللهِ ﷺ » فَقَالَ سُهَيْلٌ وَاللهِ لَوْ كُنَّا نَعْلَمُ أَنَّكَ رَسُولُ اللهِ مَا صَدَدْنَاكَ عَنِ الْبَيْتِ وَلَا قَاتَلْنَاكَ وَلَكِنِ اكْتُبْ مُحَمَّدُ بْنُ عَبْدِ اللهِ فَقَالَ النَّبِيُّ ﷺ وَاللهِ إِنِّي لِرَسُولُ اللهِ وَإِنْ كَذَّبْتُمُونِي اكْتُبْ مُحَمَّدُ بْنُ عَبْدِ اللهِ قَالَ النَّبِيُّ ﷺ «عَلَى أَنْ تُخَلُّوا بَيْنَنَا وَبَيْنَ الْبَيْتِ فَنَطُوفَ بِهِ» فَقَالَ سُهَيْلٌ وَاللهِ لَا تَتَحَدَّثُ الْعَرَبُ أَنَّنَا أُخِذْنَا ضَغْطَةً وَلَكِنْ لَكَ مِنَ الْعَامِ الْمُقْبِلِ فَكَتَبَ فَقَالَ سُهَيْلٌ وَعَلَى أَنْ لَا يَأْتِيَكَ مِنَّا رَجُلٌ وَإِنْ كَانَ عَلَى دِينِكَ إِلَّا رَدَدْتَهُ إِلَيْنَا فَقَالَ الْمُسْلِمُونَ سُبْحَانَ اللهِ كَيْفَ يُرَدُّ إِلَى الْمُشْرِكِينَ وَقَدْ جَاءَ مُسْلِمًا؟ فَبَيْنَا هُمْ كَذَلِكَ إِذْ جَاءَ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو يَرْسُفُ فِي قُيُودِهِ قَدْ خَرَجَ مِنْ أَسْفَلِ مَكَّةَ حَتَّى رَمَى بِنَفْسِهِ بَيْنَ أَظْهُرِ الْمُسْلِمِينَ فَقَالَ سُهَيْلٌ هَذَا يَا مُحَمَّدُ أَوَّلُ مَنْ أُقَاضِيكَ عَلَيْهِ أَنْ تَرُدَّهُ إِلَيَّ فَقَالَ النَّبِيُّ ﷺ «إِنَّا لَمْ نَقْضِ الْكِتَابَ بَعْدُ» قَالَ فَوَاللهِ إِذًا لَمْ أُصَالِحْكَ عَلَى شَيْءٍ أَبَدًا فَقَالَ النَّبِيُّ ﷺ «فَأَجِزْهُ لِي» فَقَالَ مَا أَنَا بِمُجِيزِهِ لَكَ قَالَ «بَلَى فَافْعَلْ» قَالَ مَا أَنَا بِفَاعِلٍ قَالَ مِكْرَزٌ بَلَى قَدْ أَجَزْنَاهُ لَكَ فَقَالَ أَبُو جَنْدَلٍ أَيْ مَعْشَرَ الْمُسْلِمِينَ أُرَدُّ إِلَى الْمُشْرِكِينَ وَقَدْ جِئْتُ مُسْلِمًا؟ أَلَا تَرَوْنَ إِلَى مَا قَدْ لَقِيتُ؟ وَكَانَ قَدْ عُذِّبَ عَذَابًا شَدِيدًا فِي اللهِ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ وَاللهِ مَا شَكَكْتُ مُنْذُ أَسْلَمْتُ إِلَّا يَوْمَئِذٍ فَأَتَيْتُ النَّبِيَّ ﷺ فَقُلْتُ أَلَسْتَ نَبِيَّ اللهِ حَقًّا؟ قَالَ «بَلَى» قُلْتُ أَلَسْنَا عَلَى الْحَقِّ وَعَدُوُّنَا عَلَى الْبَاطِلِ؟ قَالَ «بَلَى» قُلْتُ فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذًا؟ قَالَ «إِنِّي لِرَسُولُ اللهِ وَلَسْتُ أَعْصِيهِ وَهُوَ نَاصِرِي» قُلْتُ أَوَ لَيْسَ كُنْتَ تُحَدِّثُنَا أَنَّا سَنَأْتِي الْبَيْتَ فَنَطُوفَ بِهِ؟ قَالَ «بَلَى فَأَخْبَرْتُكَ أَنَّكَ تَأْتِيهِ الْعَامَ؟» قُلْتُ لَا قَالَ «فَإِنَّكَ آتِيَهِ وَمُطَّوِّفٌ بِهِ» قَالَ فَأَتَيْتُ أَبَا بَكْرٍ فَقُلْتُ يَا أَبَا بَكْرٍ أَلَيْسَ هَذَا نَبِيَّ اللهِ حَقًّا؟ قَالَ بَلَى قُلْتُ أَلَيْسَ نَحْنُ عَلَى الْحَقِّ وَعَدُوُّنَا عَلَى الْبَاطِلِ؟ قَالَ بَلَى قُلْتُ فَلِمَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا إِذًا؟ قَالَ أَيُّهَا الرَّجُلُ إِنَّهُ رَسُولُ اللهِ وَلَيْسَ يَعْصِي رَبَّهُ وَهُوَ نَاصِرُهُ فَاسْتَمْسِكْ بِغَرْزِهِ حَتَّى تَمُوتَ فَوَاللهِ إِنَّهُ لَعَلَى الْحَقِّ قُلْتُ أَوَ لَيْسَ كَانَ يُحَدِّثُنَا أَنَّا سَنَأْتِي الْبَيْتَ وَنَطُوفُ بِهِ؟ قَالَ بَلَى أفأَخْبَرَكَ أَنَّكَ تَأْتِيهِ الْعَامَ؟ قُلْتُ لَا قَالَ فَإِنَّكَ آتِيَهِ وَتَطُوفُ بِهِ فَلَمَّا فَرَغَ مِنْ قَضِيَّةِ الْكِتَابِ قَالَ رَسُولُ اللهِ ﷺ لِأَصْحَابِهِ «قُومُوا فَانْحَرُوا ثُمَّ احْلِقُوا» قَالَ فَوَاللهِ مَا قَامَ مِنْهُمْ رَجُلٌ حَتَّى قَالَهُ ثَلَاثَ مَرَّاتٍ فَلَمَّا لَمْ يَقُمْ مِنْهُمْ أَحَدٌ قَامَ فَدَخَلَ عَلَى أُمِّ سَلَمَةَ فَذَكَرَ لَهَا مَا لَقِيَ مِنَ النَّاسِ قَالَتْ أُمُّ سَلَمَةَ يَا نَبِيَّ اللهِ أَتُحِبُّ ذَلِكَ؟ اخْرُجْ ثُمَّ لَا تَكَلَّمْ أَحَدًا مِنْهُمْ بِكَلِمَةٍ حَتَّى تَنْحَرَ بُدْنَكَ وَتَدْعُو حَالِقَكَ فَيَحْلِقَكَ فَقَامَ فَخَرَجَ فَلَمْ يُكَلِّمْ أَحَدًا مِنْهُمْ حَتَّى فَعَلَ ذَلِكَ نَحَرَ بُدْنَهُ وَدَعَا حَالِقَهُ فَحَلَقَهُ فَلَمَّا رَأَوْا ذَلِكَ قَامُوا فَنَحَرُوا وَجَعَلَ بَعْضُهُمْ يَحْلِقُ بَعْضًا حَتَّى كَادَ بَعْضُهُمْ يَقْتُلُ بَعْضًا غَمًّا ثُمَّ جَاءَتْ نِسْوَةٌ مُؤْمِنَاتٌ فَأَنْزَلَ اللهُ ﷻ {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ} حَتَّى بَلَغَ {بِعِصَمِ الْكَوَافِرِ} فَطَلَّقَ عُمَرُ يَوْمَئِذٍ امْرَأَتَيْنِ كَانَتَا لَهُ فِي الشِّرْكِ فَتَزَوَّجَ إِحْدَاهُمَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ وَالْأُخْرَى صَفْوَانُ بْنُ أُمَيَّةَ ثُمَّ رَجَعَ النَّبِيُّ ﷺ إِلَى الْمَدِينَةِ فَجَاءَ أَبُو بَصِيرٍ رَجُلٌ مِنْ قُرَيْشٍ وَهُوَ مُسْلِمٌ فَأَرْسَلُوا فِي طَلَبِهِ رَجُلَيْنِ وَقَالُوا الْعَهْدَ الَّذِي جَعَلْتَ لَنَا فَدَفَعَهُ إِلَى الرَّجُلَيْنِ فَخَرَجَا حَتَّى إِذَا بَلَغَا بِهِ ذَا الْحُلَيْفَةِ فَنَزَلُوا يَأْكُلُونَ مِنْ تَمْرٍ لَهُمْ فَقَالَ أَبُو بَصِيرٍ لِأَحَدِ الرَّجُلَيْنِ وَاللهِ إِنِّي لَأَرَى سَيْفَكَ هَذَا يَا فُلَانُ جَيِّدًا فَاسْتَلَّهُ الْآخَرُ فَقَالَ أَجَلْ وَاللهِ إِنَّهُ لَجَيِّدٌ لَقَدْ جَرَّبْتُ بِهِ ثُمَّ جَرَّبْتُ فَقَالَ أَبُو بَصِيرٍ أَرِنِي أَنْظُرْ إِلَيْهِ فَأَمْكَنَهُ مِنْهُ فَضَرَبَهُ بِهِ حَتَّى بَرَدَ وَفَرَّ الْآخَرُ حَتَّى أَتَى الْمَدِينَةَ فَدَخَلَ الْمَسْجِدَ يَعْدُو فَقَالَ رَسُولُ اللهِ ﷺ حِينَ رَآهُ «لَقَدْ رَأَى هَذَا ذُعْرًا» فَلَمَّا انْتَهَى إِلَى النَّبِيِّ ﷺ قَالَ قُتِلَ وَاللهِ صَاحِبِي وَإِنِّي لَمَقْتُولٌ فَجَاءَ أَبُو بَصِيرٍ فَقَالَ يَا نَبِيَّ اللهِ قَدْ وَاللهِ أَوْفَى اللهُ ذِمَّتَكَ قَدْ رَدَدْتَنِي إِلَيْهِمْ ثُمَّ أَنْجَانِيَ اللهُ مِنْهُمْ فَقَالَ النَّبِيُّ ﷺ «وَيْلُ أُمِّهِ مِسْعَرُ حَرْبٍ لَوْ كَانَ لَهُ أَحَدٌ» فَلَمَّا سَمِعَ ذَلِكَ عَرَفَ أَنَّهُ سَيَرُدُّهُ إِلَيْهِمْ فَخَرَجَ حَتَّى أَتَى سِيفَ الْبَحْرِ قَالَ وَيَنْفَلِتُ مِنْهُمْ أَبُو جَنْدَلِ بْنُ سُهَيْلٍ فَلَحِقَ بِأَبِي بَصِيرٍ فَجَعَلَ لَا يَخْرُجُ مِنْ قُرَيْشٍ رَجُلٌ قَدْ أَسْلَمَ إِلَّا لَحِقَ بِأَبِي بَصِيرٍ حَتَّى اجْتَمَعَ مِنْهُمْ عِصَابَةٌ قَالَ فَوَاللهِ مَا سَمِعُوا بِعِيرٍ خَرَجَتْ لِقُرَيْشٍ إِلَى الشَّامِ إِلَّا اعْتَرَضُوا لَهَا فَقَتَلُوهُمْ وَأَخَذُوا أَمْوَالَهُمْ فَأَرْسَلَتْ قُرَيْشٌ إِلَى النَّبِيِّ ﷺ تُنَاشِدُهُ بِاللهِ وَالرَّحِمِ إِلَّا أَرْسَلَ إِلَيْهِمْ فَمَنْ أَتَاهُ فَهُوَ آمِنٌ فَأَرْسَلَ النَّبِيُّ ﷺ فَأَنْزَلَ اللهُ ﷻ {وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ} حَتَّى بَلَغَ {حَمِيَّةَ الْجَاهِلِيَّةِ} وَكَانَتْ قُرَيْشٌ حَمِيَّتُهُمْ أَنَّهُمْ لَمْ يُقِرُّوا أَنَّهُ نَبِيُّ اللهِ وَلَمْ يُقِرُّوا بِبِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ وَحَالُوا بَيْنَهُ وَبَيْنَ الْبَيْتِ  

tabarani:7264 – Abū Shuʿayb al-Ḥarrānī > Abū Jaʿfar al-Nufaylī > Muḥammad b. Salamah > Muḥammad b. Isḥāq > Muḥammad b. Muslim al-Zuhrī > ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > Ibn ʿAbbās > Thum Maḍá Rasūl Allāh ﷺ Wāstakhlaf > al-Madīnah Abū Ruhm Kulthūm b. Ḥuṣayn al-Ghifārī And Kharaj Liʿashr Maḍayn from Ramaḍān Faṣām Rasūl Allāh ﷺ Waṣām al-Nās Maʿah Ḥattá Idhā Kān Bi-al-Kadīd Mā Bayn ʿUsfān Waʾamaj Afṭar Thum Maḍá Ḥattá Nazal Mar al-Ẓahrān Fī ʿAsharah Ālāf from al-Muslimīn from Muzaynah Wasulaym Wafī Kul al-Qabāʾil ʿAdad Waʾislām Waʾawʿab Maʿ Rasūl Allāh ﷺ Wa-al-Muhājirūn Wa-al-Anṣār Falam Yatakhallaf Minhum Aḥad Falammā Nazal Rasūl Allāh ﷺ Bimar al-Ẓahrān Waqad
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الطبراني:٧٢٦٤ – حَدَّثَنَا أَبُو شُعَيْبٍ الْحَرَّانِيُّ ثنا أَبُو جَعْفَرٍ النُّفَيْلِيُّ ثنا مُحَمَّدُ بْنُ سَلَمَةَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ حَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمٍ الزُّهْرِيُّ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ عَنِ ابْنِ عَبَّاسٍ قَالَ

ثُمَّ مَضَى رَسُولُ اللهِ ﷺ وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ أَبَا رُهْمٍ كُلْثُومَ بْنَ حُصَيْنٍ الْغِفَارِيَّ وَخَرَجَ لِعَشْرٍ مَضَيْنَ مِنْ رَمَضَانَ «فَصَامَ رَسُولُ اللهِ ﷺ وَصَامَ النَّاسُ مَعَهُ حَتَّى إِذَا كَانَ بِالْكَدِيدِ مَا بَيْنَ عُسْفَانَ وَأَمَجَ أَفْطَرَ» ثُمَّ مَضَى حَتَّى نَزَلَ مَرَّ الظَّهْرَانِ فِي عَشَرَةِ آلَافٍ مِنَ الْمُسْلِمِينَ مِنْ مُزَيْنَةَ وَسُلَيْمٍ وَفِي كُلِّ الْقَبَائِلِ عَدَدٌ وَإِسْلَامٌ وَأَوْعَبَ مَعَ رَسُولِ اللهِ ﷺ والْمُهَاجِرُونَ وَالْأَنْصَارُ فَلَمْ يَتَخَلَّفْ مِنْهُمْ أَحَدٌ فَلَمَّا نَزَلَ رَسُولُ اللهِ ﷺ بِمَرِّ الظَّهْرَانِ وَقَدْ عَمِيَتِ الْأَخْبَارُ عَنْ قُرَيْشٍ فَلَمْ يَأْتِهِمْ عَنْ رَسُولِ اللهِ ﷺ خَبَرٌ وَلَا يَدْرُونَ مَا هُوَ فَاعِلٌ خَرَجَ فِي تِلْكَ اللَّيْلَةِ أَبُو سُفْيَانَ بْنُ حَرْبٍ وَحَكِيمُ بْنُ حِزَامٍ وَبُدَيْلُ بْنُ وَرْقَاءَ يَتَحَسَّسُونَ وَيَنْتَظِرُونَ هَلْ يَجِدُونَ خَبَرًا أَوْ يَسْمَعُونَ بِهِ وَقَدْ كَانَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ أَتَى رَسُولَ اللهِ ﷺ بِبَعْضِ الطَّرِيقِ وَقَدْ كَانَ أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ وَعَبْدُ اللهِ بْنُ أَبِي أُمَيَّةَ بْنِ الْمُغِيرَةِ قَدْ لَقِيَا رَسُولَ اللهِ ﷺ فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ فَالْتَمَسَا الدُّخُولَ عَلَيْهِ فَكَلَّمَتْهُ أُمُّ سَلَمَةَ فِيهِمَا فَقَالَتْ يَا رَسُولَ اللهِ ابْنُ عَمِّكَ وَابْنُ عَمَّتِكَ وَصِهْرُكَ قَالَ «لَا حَاجَةَ لِي بِهِمَا أَمَّا ابْنُ عَمِّي فَهَتَكَ عِرْضِي وَأَمَّا ابْنُ عَمَّتِي وَصِهْرِي فَهُوَ الَّذِي قَالَ لِي بِمَكَّةَ مَا قَالَ» فَلَمَّا أَخْرَجَ إِلَيْهِمَا بِذَلِكَ وَمَعَ أَبِي سُفْيَانَ بُنَيٌّ لَهُ فَقَالَ وَاللهِ لَيَأْذَنَنَّ لِي أَوْ لَآخُذَنَّ بِيَدِ ابْنَيَّ هَذَا ثُمَّ لَنَذْهَبَنَّ فِي الْأَرْضِ حَتَّى نَمُوتَ عَطَشًا وَجُوعًا فَلَمَّا بَلَغَ ذَلِكَ رَسُولَ اللهِ ﷺ رَقَّ لَهُمْا ثُمَّ أَذِنَ لَهُمْا فَدَخَلَا وَأَسْلَمَا فَلَمَّا نَزَلَ رَسُولُ اللهِ ﷺ بِمَرِّ الظَّهْرَانِ قَالَ الْعَبَّاسُ وَاصَبَاحَ قُرَيْشٍ وَاللهِ لَئِنْ دَخَلَ رَسُولُ اللهِ ﷺ مَكَّةَ عَنْوَةً قَبْلَ أَنْ يَسْتَأْمِنُوهُ إِنَّهُ لَهَلَاكُ قُرَيْشٍ إِلَى آخِرِ الدَّهْرِ قَالَ فَجَلَسْتُ عَلَى بَغْلَةِ رَسُولِ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمِ الْبَيْضَاءِ فَخَرَجْتُ عَلَيْهَا حَتَّى جِئْتُ الْأَرَاكَ فَقُلْتُ لَعَلِّي أَلْقَى بَعْضَ الْحَطَّابَةِ أَوْ صَاحِبَ لَبِنٍ أَوْ ذَا حَاجَةٍ يَأْتِي مَكَّةَ فَيُخْبِرُهُمْ بِمَكَانِ رَسُولِ اللهِ ﷺ لِيَخْرُجُوا إِلَيْهِ فَيَسْتَأْمِنُوهُ قَبْلَ أَنْ يَدْخُلَهَا عَلَيْهِمْ عَنْوَةً قَالَ فَوَاللهِ إِنِّي لَأَسِيرُ عَلَيْهَا وأَلْتَمِسُ مَا خَرَجْتُ لَهُ إِذْ سَمِعْتُ كَلَامَ أَبِي سُفْيَانَ وَبُدَيْلِ بْنِ وَرْقَاءَ وَهُمَا يَتَرَاجَعَانِ وَأَبُو سُفْيَانَ يَقُولُ مَا رَأَيْتُ كَالْيَوْمِ قَطُّ نِيرَانًا وَلَا عَسْكَرًا قَالَ يَقُولُ بُدَيْلٌ هَذِهِ وَاللهِ نِيرَانُ خُزَاعَةَ حَمَشَتْهَا الْحَرْبُ قَالَ يَقُولُ أَبُو سُفْيَانَ خُزَاعَةُ وَاللهِ أَذَلُّ وأَلْأَمُ مِنْ أَنْ تَكُونَ هَذِهِ نِيرَانُهَا وَعَسْكَرُهَا قَالَ فَعَرَفْتُ صَوْتَهُ فَقُلْتُ يَا أَبَا حَنْظَلَةَ فَعَرَفَ صَوْتِي فَقَالَ أَبُو الْفَضْلِ فَقُلْتُ نَعَمْ قَالَ مَالَكَ فِدَاكَ أَبِي وَأُمِّي فَقُلْتُ وَيْحَكَ يَا أَبَا سُفْيَانَ هَذَا رَسُولُ اللهِ ﷺ فِي النَّاسِ وَاصَبَاحَ قُرَيْشٍ وَاللهِ قَالَ فَمَا الْحِيلَةُ فِدَاكَ أَبِي وَأُمِّي؟ قَالَ قُلْتُ وَاللهِ لَئِنْ ظَفَرَ بِكَ لَيَضْرِبَنَّ عُنُقَكَ فَارْكَبْ مَعِي هَذِهِ الْبَغْلَةَ حَتَّى آتِيَ بِكَ رَسُولَ اللهِ ﷺ أَسْتَأْمِنَهُ لَكَ قَالَ فَرَكِبَ خَلْفِي وَرَجَعَ صَاحِبَاهُ فَحَرَّكْتُ بِهِ كُلَّمَا مَرَرْتُ بِنَارٍ مِنْ نِيرَانِ الْمُسْلِمِينَ قَالُوا مَنْ هَذَا؟ فَإِذَا رَأَوْا بَغْلَةَ رَسُولِ اللهِ ﷺ قَالُوا عَمُّ رَسُولِ اللهِ ﷺ عَلَى بَغْلَتِهِ حَتَّى مَرَرْتُ بِنَارِ عُمَرَ بْنِ الْخَطَّابِ ؓ فَقَالَ مَنْ هَذَا؟ وَقَامَ إِلَيَّ فَلَمَّا رَأَى أَبَا سُفْيَانَ عَلَى عَجُزِ الْبَغْلَةِ قَالَ أَبُو سُفْيَانَ عَدُوُّ اللهِ الْحَمْدُ لِلَّهِ الَّذِي أَمْكَنَ مِنْكَ بِغَيْرِ عَقْدٍ وَلَا عَهْدٍ ثُمَّ خَرَجَ يَشْتَدُّ نَحْوَ رَسُولِ اللهِ ﷺ وَرَكَضَتِ الْبَغْلَةُ فَسَبَقَتْهُ بِمَا تَسْبِقُ الدَّابَّةُ الْبَطِيءُ الرَّجُلَ الْبَطِيءَ فَاقْتَحَمْتُ عَنِ الْبَغْلَةِ فَدَخَلْتُ عَلَى رَسُولِ اللهِ ﷺ وَدَخَلَ عُمَرُ فَقَالَ يَا رَسُولَ اللهِ هَذَا أَبُو سُفْيَانَ قَدْ أَمْكَنَ اللهُ مِنْهُ بِغَيْرِ عَقْدٍ وَلَا عَهْدٍ فَدَعْنِي فَلْأَضْرِبَ عُنُقَهُ قَالَ قُلْتُ يَا رَسُولَ اللهِ إِنِّي أَجَرْتُهُ ثُمَّ جَلَسْتُ إِلَى رَسُولِ اللهِ ﷺ فَأَخَذْتُ بِرَأْسِهِ فَقُلْتُ لَا وَاللهِ لَا يُنَاجِيهِ اللَّيْلَةَ رَجُلٌ دُونِي فَلَمَّا أَكْثَرَ عُمَرُ فِي شَأْنِهِ قُلْتُ مَهْلًا يَا عُمَرُ أَمَا وَاللهِ لَوْ كَانَ مِنْ رِجَالِ بَنِي عَدِيِّ بْنِ كَعْبٍ مَا قُلْتُ هَذَا وَلَكِنَّكَ عَرَفْتَ أَنَّهُ رَجُلٌ مِنْ رِجَالِ بَنِي عَبْدِ مَنَافٍ قَالَ مَهْلًا يَا عَبَّاسُ فَوَاللهِ لَإِسِلَامُكَ يَوْمَ أَسْلَمْتَ كَانَ أَحَبَّ إِلَى رَسُولِ اللهِ ﷺ مِنْ إِسْلَامِ الْخَطَّابِ لَوْ أَسْلَمَ وَمَا بِي إِلَّا أَنِّي قَدْ عَرَفْتُ أَنَّ إِسْلَامَكَ كَانَ أَحَبَّ إِلَى رَسُولِ اللهِ ﷺ مِنْ إِسْلَامِ الْخَطَّابِ فَقَالَ رَسُولُ اللهِ ﷺ «اذْهَبْ بِهِ إِلَى رَحْلِكَ يَا عَبَّاسُ فَإِذَا أَصْبَحَ فَائْتِنِي بِهِ» فَذَهَبْتُ بِهِ إِلَى رَحْلِي فَبَاتَ عِنْدِي فَلَمَّا أَصْبَحَ غَدَوْتُ بِهِ إِلَى رَسُولِ اللهِ ﷺ فَلَمَّا رَآهُ رَسُولُ اللهِ ﷺ قَالَ «وَيْحَكَ يَا أَبَا سُفْيَانَ أَلَمْ يَأْنِ لَكَ أَنْ تَعْلَمَ أَنْ لَا إِلَهَ إِلَّا اللهُ؟» قَالَ بِأَبِي أَنْتَ وَأُمِّي مَا أَكْرَمَكَ وَأَوْصَلَكَ وَاللهِ لَقَدْ ظَنَنْتُ أَنْ لَوْ كَانَ مَعَ اللهِ غَيْرُهُ لَقَدْ أَغْنَى عَنِّي شَيْئًا قَالَ «وَيْحَكَ يَا أَبَا سُفْيَانَ أَلَمْ يَأْنِ لَكَ أَنْ تَعْلَمَ أَنِّي رَسُولُ اللهِ؟» قَالَ بِأَبِي أَنْتَ وَأُمِّي مَا أحْلَمَكَ وَأَكْرَمَكَ وَأَوْصَلَكَ هَذِهِ وَاللهِ كَانَ فِي نَفْسِي مِنْهَا شَيْءُ حَتَّى الْآنَ قَالَ الْعَبَّاسُ وَيْحَكَ يَا أَبَا سُفْيَانَ أَسْلِمْ وَاشْهَدْ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ قَبْلَ أَنْ تُضْرَبَ عُنُقُكَ قَالَ فَشَهِدَ بِشَهَادَةِ الْحَقِّ وَأَسْلَمَ قُلْتُ يَا رَسُولَ اللهِ إِنَّ أَبَا سُفْيَانَ رَجُلٌ يُحِبُّ هَذَا الْفَخْرَ فَاجْعَلْ لَهُ شَيْئًا قَالَ «نَعَمْ مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ وَمَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ وَمَنْ دَخَلَ الْمَسْجِدَ فَهُوَ آمِنٌ» فَلَمَّا ذَهَبَ لِيَنْصَرِفَ قَالَ رَسُولُ اللهِ ﷺ «يَا عَبَّاسُ احْبِسْهُ بِمَضِيقِ الْوَادِي عِنْدَ خَطْمِ الْجَبَلِ حَتَّى تَمُرَّ بِهِ جُنُودُ اللهِ فَيَرَاهَا» قَالَ فَخَرَجْتُ بِهِ حَتَّى حَبَسْتَهُ حَيْثُ أَمَرَنِي رَسُولُ اللهِ ﷺ أَنْ أَحْبِسَهُ قَالَ وَمَرَّتْ بِهِ الْقَبَائِلُ عَلَى رَايَاتِهَا كُلَّمَا مَرَّتْ قَبِيلَةٌ قَالَ مَنْ هَؤُلَاءِ؟ فَأَقُولُ سُلَيْمٌ فَيَقُولُ مَالِي وَلِسُلَيْمٍ؟ قَالَ ثُمَّ تَمُرُّ الْقَبِيلَةُ قَالَ مَنْ هَؤُلَاءِ؟ فَأَقُولُ مُزَيْنَةُ فَيَقُولُ مَا لِي وَلِمُزَيْن‍َةَ؟ حَتَّى تَعَدَّتِ الْقَبَائِلُ لَا تَمُرُّ قَبِيلَةٌ إِلَّا قَالَ مَنْ هَؤُلَاءِ؟ فَأَقُولُ بَنُو فُلَانٍ فَيَقُولُ مَالِي وَلِبَنِي فُلَانٍ حَتَّى مَرَّ رَسُولُ اللهِ ﷺ فِي الْخَضْرَاءِ كَتِيبَةٌ فِيهَا الْمُهَاجِرُونَ وَالْأَنْصَارُ لَا يَرَى مِنْهُمْ إِلَّا الْحَدَقَ قَالَ سُبْحَانَ اللهِ مَنْ هَؤُلَاءِ يَا عَبَّاسُ؟ قُلْتُ هَذَا رَسُولُ اللهِ ﷺ فِي الْمُهَاجِرِينَ وَالْأَنْصَارِ قَالَ مَا لِأَحَدٍ بِهَؤُلَاءِ قِبَلٌ وَلَا طَاقَةٌ وَاللهِ يَا أَبَا الْفَضْلِ لَقَدْ أَصْبَحَ مِلْكَ ابْنِ أَخِيكَ الْغَدَاةَ عَظِيمًا قُلْتُ يَا أَبَا سُفْيَانَ إِنَّهَا النُّبُوَّةُ قَالَ فَنَعَمْ إِذَنْ قُلْتُ النَّجَاءُ إِلَى قَوْمِكَ قَالَ فَخَرَجَ حَتَّى إِذَا جَاءَهُمْ صَرَخَ بِأَعْلَى صَوْتِهِ يَا مَعْشَرَ قُرَيْشٍ هَذَا مُحَمَّدٌ قَدْ جَاءَكُمْ بِمَا لَا قِبَلَ لَكُمْ بِهِ فَمَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ فَقَامَتْ إِلَيْهِ امْرَأَتُهُ هِنْدُ بِنْتُ عُتْبَةَ فَأَخَذَتْ بِشَارِبِهِ فَقَالَتْ اقْتُلُوا الدَّسَمَ الْأَحْمَسَ فَبِئْسَ مِنْ طَلِيعَةِ قَوْمٍ قَالَ وَيْحَكُمْ لَا تَغُرَّنَّكُمْ هَذِهِ مِنْ أَنْفُسِكُمْ فَإِنَّهُ قَدْ جَاءَ مَا لَا قِبَلَ لَكُمْ بِهِ مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ قَالُوا وَيْلَكَ وَمَا تُغْنِي عَنَّا دَارُكَ قَالَ وَمَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ وَمَنْ دَخَلَ الْمَسْجِدَ فَهُوَ آمِنٌ فَتَفَرَّقَ النَّاسُ إِلَى دُورِهِمْ وَإِلَى الْمَسْجِدِ  

tabarani:7270 – Hārūn b. Kāmil al-Sarrāj al-Miṣrī > ʿAbdullāh b. Ṣāliḥ > al-Layth > Yūnus > Ibn Shihāb > ʿUbaydullāh b. ʿAbdullāh b. ʿUtbah b. Masʿūd > ʿAbdullāh b. ʿAbbās > Abū Sufyān b. Ḥarb > Hiraql Arsal Ilayh Fī Rakb from Quraysh And Kānūā Tujjār Bi-al-Shhām Fī al-Muddah al--Atī Mād Fīhā

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)  

الطبراني:٧٢٧٠ – حَدَّثَنَا هَارُونُ بْنُ كَامِلٍ السَّرَّاجُ الْمِصْرِيُّ ثنا عَبْدُ اللهِ بْنُ صَالِحٍ ثنا اللَّيْثُ حَدَّثَنِي يُونُسُ عَنِ ابْنِ شِهَابٍ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ أَبَا سُفْيَانَ بْنَ حَرْبٍ

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