الجمعة، 4 فبراير 2022

04- الزهد في الدنيا والرغبة في الآخرة Asceticism in this world and desire for the Hereafter

المجلس السابع عشر
الزهد في الدنيا والرغبة في الآخرة

تابع صدقُوا اللهَ فصدَقَهُم

إنَّ الحَمْدَ لله، نَحْمَدُه، ونستعينُه، ونستغفرُهُ، ونعوذُ به مِن شُرُورِ أنفُسِنَا، وَمِنْ سيئاتِ أعْمَالِنا، مَنْ يَهْدِه الله فَلا مُضِلَّ لَهُ، ومن يُضْلِلْ، فَلا هَادِي لَهُ. وأَشْهَدُ أنْ لا إلَهَ إلا اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، وأشهدُ أنَّ مُحَمَّدًا عبْدُه ورَسُولُه

تابع صدقُوا اللهَ فصدَقَهُم

1901 عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بُسَيْسَةَ عَيْنًا يَنْظُرُ مَا صَنَعَتْ عِيرُ أَبِي سُفْيَانَ فَجَاءَ وَمَا فِي الْبَيْتِ أَحَدٌ غَيْرِي وَغَيْرُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا أَدْرِي مَا اسْتَثْنَى بَعْضَ نِسَائِهِ قَالَ فَحَدَّثَهُ الْحَدِيثَ قَالَ فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَتَكَلَّمَ فَقَالَ إِنَّ لَنَا طَلِبَةً فَمَنْ كَانَ ظَهْرُهُ حَاضِرًا فَلْيَرْكَبْ مَعَنَا فَجَعَلَ رِجَالٌ يَسْتَأْذِنُونَهُ فِي ظُهْرَانِهِمْ فِي عُلْوِ الْمَدِينَةِ فَقَالَ لَا إِلَّا مَنْ كَانَ ظَهْرُهُ حَاضِرًا فَانْطَلَقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ حَتَّى سَبَقُوا الْمُشْرِكِينَ إِلَى بَدْرٍ وَجَاءَ الْمُشْرِكُونَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُقَدِّمَنَّ أَحَدٌ مِنْكُمْ إِلَى شَيْءٍ حَتَّى أَكُونَ أَنَا دُونَهُ فَدَنَا الْمُشْرِكُونَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قُومُوا إِلَى جَنَّةٍ عَرْضُهَا السَّمَوَاتُ وَالْأَرْضُ قَالَ يَقُولُ عُمَيْرُ بْنُ الْحُمَامِ الْأَنْصَارِيُّ يَا رَسُولَ اللَّهِ جَنَّةٌ عَرْضُهَا السَّمَوَاتُ وَالْأَرْضُ قَالَ نَعَمْ قَالَ بَخٍ بَخٍ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا يَحْمِلُكَ عَلَى قَوْلِكَ بَخٍ بَخٍ قَالَ لَا وَاللَّهِ يَا رَسُولَ اللَّهِ إِلَّا رَجَاءَةَ أَنْ أَكُونَ مِنْ أَهْلِهَا قَالَ فَإِنَّكَ مِنْ أَهْلِهَافَأَخْرَجَ تَمَرَاتٍ مِنْ قَرَنِهِ فَجَعَلَ يَأْكُلُ مِنْهُنَّ ثُمَّ قَالَ لَئِنْ أَنَا حَيِيتُ حَتَّى آكُلَ تَمَرَاتِي هَذِهِ إِنَّهَا لَحَيَاةٌ طَوِيلَةٌ قَالَ فَرَمَى بِمَا كَانَ مَعَهُ مِنْ التَّمْرِ ثُمَّ قَاتَلَهُمْ حَتَّى قُتِلَ-
الراوي : أنس بن مالك - المحدث : مسلم - المصدر : صحيح مسلم - الصفحة أو الرقم: 1901 - خلاصة حكم المحدث : صحيح- الدرر السنية . وهنا

 

It has been reported on the authority of Anas b. Malik who said

The Messenger of Allah sent Busaisah as a scout to see what the caravan of Abu Sufyan was doing. He came (back and met the Prophet in his house) where there was nobody except myself and the Messenger of Allah. I do not remember whether he (Anas) made an exception of some wives of the Prophet or not and told him the news of the caravan. (Having heard the news), the Messenger of Allah came out (hurriedly), spoke to the people and said: We are in need (of men) ; whoever has an animal to ride upon ready with him should ride with us. People began to ask him permission for bringing their riding animals which were grazing on the hillocks near Madina. He said: No. (I want) only those who have their riding animals ready. So the Messenger of Allah and his Companions proceeded towards Badr and reached there forestalling the polytheists (of Mecca). When the polytheists (also) reached there, the Messenger of Allah said: None of you should step forward to (do) anything unless I am ahead of him. The polytheists (now) advanced (towards us), and the Messenger of Allah said. Get up to enter Paradise which is equal in width to the heavens and the earth. 'Umair b. al- Humam al-Ansari said: Messenger of Allah, is Paradise equal in extent to the heavens and the earth? He said: Yes. 'Umair said: My goodness! The Messenger of Allah  asked him: What prompted you to utter these words (i. e. my goodness! ')? He said: Messenger of Allah, nothing but the desire that I be among its residents. He said: Thou art (surely) among its residents. He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The narrator said): He threw away all the dates he had with him. Then he fought the enemies until he was killed

Sahih Moslem.

في الحديثِ: أنَّ مِن فِعلِ الصِّحابَةِ استِقتالَ الرَّجلِ نفسَه في طَلبِ الشَّهادةِ، وإنْ عَلِمَ أنَّه يُقتلُ.
وفيه: المسارعةُ إلى الشَّهادةِ.
وفيه: أنَّ مِن هدْيِه صلَّى اللهُ عليه وسلَّم إرسالَ العيونِ والطَّلائعِ.
وفيه: كتمانُ الأحوالِ وترْكُ الإشاعةِ لِلأمورِ.
وفيه: أنَّ مِن هدْيِه صلَّى اللهُ عليه وسلَّم في مَواطنِ الحربِ أنْ يَحَّض النَّاسَ بِتحسينِ الصِّفاتِ لِلجنَّةِ.
وفيه: أنَّ زادَ القومِ كان يسيرًا.
وفيه: فضْلُ عُمَيْرِ بنِ الحُمَامِ رضِي اللهُ عنه.

الدرر السنية .
 

In the hadith: From the actions of the companions, a man would kill himself in the request for martyrdom, even if he knew that he would be killed. 

In it: Hastening to martyrdom.

In it: that from his guidance, may God’s prayers and peace be upon him, is the sending of the eyes and the vanguards.

In it: concealing conditions and leaving rumors.

In it: It is one of his guidance, may God’s prayers and peace be upon him, during the war he motivated people by describing Paradise.

In it: The supplies of the people were little.

 In it: The merit of Umair bin al-Hamam, may God be pleased with him. 

 

قال ابن القيم – رحمه الله - :
وسمعت شيخ الإسلام ابن تيمية - قدَّس الله روحه - يقول :
إن في الدنيا جنَّة مَن لم يدخلها : لا يدخل جنة الآخرة .
وقال لي مرة :
ما يصنع أعدائي بي ؟ أنا جنَّتي وبستاني في صدري ، إن رحتُ فهي معي لا تفارقني ، إن حبسي خلوة ، وقتلي شهادة ، وإخراجي من بلدي سياحة.
" الوابل الصيب " ص 67 .انتهى. هنا

 

Ibn al-Qayyim - may God have mercy on him - said: I heard Sheikh al-Islam Ibn Taymiyyah - may God sanctify his soul - say: There is a paradise in this world, and he who does not enter it will not enter the paradise of the hereafter.

And he said to me once: What can my enemies do to me?  my heaven and my garden is in my chest, if I go, it is with me, it does not leave me, my imprisonment is a seclusion, my killing is martyrdom, and my expulsion from my country is tourism.

"مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُم مَّن قَضَى نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا تَبْدِيلاً"الأحزاب23.


الدروس من غزوة أحد التي وقعت بين المسلمين والمشركين لا تنقضي لمن تأملها، كيف لا وهي دروس قدرها الله -جل وعلا- لتكون نبراسًا يستضيء به الناس بعد ذلك الزمان، وهذه من النعم الله التي منّ بها علينا أن جعل لنا سلفًا نسير على خطاهم ونقتفي آثارهم.

 

"Among the Believers are men who have been true to their covenant with Allah: of them some have completed their vow (to the extreme), and some (still) wait: but they have never changed (their determination) in the least".

The lessons from the Battle of Uhud that took place between the Muslims and the polytheists do not end for those who contemplate them. They are lessons destined by God - the Exalted and Majestic - to be a beacon to enlighten people after that time.

This is one of the blessings that God has bestowed upon us to make us have a predecessor to follow in their footsteps.


ومن المواقف: ما حصل من قول ابن مسعود، فإنه قال: "لم أكن أرى فينا أحدًا يريد الدنيا يوم أحد حتى أنزل الله: "مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الآخِرَةَ".وبهذا يتبين للمرء أن إخلاص النية أمر شاق يحتاج إلى جهاد واستحضار جديد لكل عمل، فإذا كان اللهُ بيّن لنا أن بعض أصحاب النبي -صلى الله عليه وآله وسلم- أراد بعمله الدنيا وهو الغنيمة وهم في المعركة التي تستدعي إخلاص النية أكثر لأنه مقبل على الموت، فما بالك بمن يكون في الأمن والسلامة.
قال سفيان الثوري"جاهدت نيتي عشرين سنة فما استقامت لي".
ومن المواقف التي تُستفاد أن المرءَ قد يفوتُهُ الخيرَ في بعضِ الأحيان، فعليه أن يتهيأَ للفرصةِ القادمةِ ويُعِدُّ لها النيةَ الصالحةَ الصادقةَ كما فعلَ أنسُ بنُ النَّضْرِ،
غاب عِمِّي أنسُ بنُ النضرِ عن قتالِ بدرٍ ، فقال : يا رسولَ اللهِ ، غبتُ عن أولِ قتالٍ قاتلتَ المشركينَ ، لئن اللهُ أشهدني قتالَ المشركينَ ليَرَيَنَّ اللهُ ما أصنعُ . فلما كان يومَ أُحُدٍ ، وانكشفَ المسلمونَ ، قال : اللهمَّ إني أعتذرُ إليكَ مما صنع هؤلاءِ ، يعني أصحابَهُ ، وأبرأُ إليكَ مما صنعَ هؤلاءِ ، يعني المشركينَ . ثم تقدَّمَ فاستقبلَهُ سعدُ بنُ معاذٍ ، فقال : يا سعدُ بنَ معاذٍ الجنةُ وربِّ النضرِ ، إني أجدُ ريحها من دونِ أُحُدٍ ، قال سعدٌ : فما استطعتُ يا رسولَ اللهِ ما صنع ، قال أنسٌ : فوجدنا بهِ بضعًا وثمانينَ : ضربةً بالسيفِ أو طعنةً برمحٍ أو رميةً بسهمٍ ، ووجدناهُ قد قُتِلَ وقد مَثَّلَ به المشركونَ ، فما عرفَهُ أحدٌ إلا أختُهُ ببنانِهِ . قال أنسٌ : كنا نرى ، أو نظنُّ : أنَّ هذهِ الآيةَ نزلت فيهِ وفي أشباهِهِ " مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوْا مَا عَاهَدُوْا اللهَ عَلَيْهِ". إلى آخرِ الآيةِ . وقال : إنَّ أختَهُ ، وهي تُسَمَّى الرُّبَيِّعَ ، كَسرتْ ثنيَّةَ امرأةٍ فأمرَ رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ بالقِصَاصِ ، فقال أنسٌ : يا رسولَ اللهِ ، والذي بعثكَ بالحقِّ ، لا تُكْسَرُ ثَنِيَّتَهَا ، فرَضُوا بالأرْشِ وتركوا القِصَاصَ ، فقال رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ "إنَّ من عبادِ اللهِ من لو أقسمَ على اللهِ لأبَرَّهُ " .الراوي : أنس بن مالك | المحدث : البخاري | المصدر : صحيح البخاري-الصفحة أو الرقم: 2805 | خلاصة حكم المحدث : [صحيح- الدرر 

  

Among the situations: what happened from Ibn Masoud’s saying, he said: “I did not see anyone in us who wanted the world on Uhud day, until God revealed: “Among you is one who wants the world and among you is one who wants the afterlife.”

Thus, it becomes clear to a person that sincerity of intention is a difficult matter that requires jihad and a new preparation for every action. If God made it clear to us that some of the companions of the Prophet wanted the world by their deeds; which is the booty, and they are in the battle that requires sincerity of intention more because he is on the verge of death,  How about those who are in security and safety.

Sufyan al-Thawri said, "I struggled with my intention for twenty years, but it was not right for me."

Among the situations that can be learned is that a person may miss goodness at times, so he must prepare for the next opportunity and prepare for it a good and sincere intention, as Anas bin An-Nadr did. 

Narrated Anas

My uncle Anas bin An-Nadr was absent from the Battle of Badr. He said, "O Allah's Messenger ! I was absent from the first battle you fought against the pagans. (By Allah) if Allah gives me a chance to fight the pagans, no doubt. Allah will see how (bravely) I will fight." On the day of Uhud when the Muslims turned their backs and fled, he said, "O Allah! I apologize to You for what these (i.e. his companions) have done, and I denounce what these (i.e. the pagans) have done." Then he advanced and Sa`d bin Mu`adh met him. He said "O Sa`d bin Mu`adh ! By the Lord of An-Nadr, Paradise! I am smelling its aroma coming from before (the mountain of) Uhud," Later on Sa`d said, "O Allah's Apostle! I cannot achieve or do what he (i.e. Anas bin An-Nadr) did. We found more than eighty wounds by swords and arrows on his body. We found him dead and his body was mutilated so badly that none except his sister could recognize him by his fingers." We used to think that the following Verse was revealed concerning him and other men of his sort: "Among the believers are men who have been true to their covenant with Allah.........." (33.23) His sister Ar-Rubbaya' broke a front tooth of a woman and Allah's Messengr ordered for retaliation. On that Anas (bin An-Nadr) said, "O Allah's Messenger ! By Him Who has sent you with the Truth, my sister's tooth shall not be broken." Then the opponents of Anas's sister accepted the compensation and gave up the claim of retaliation. So Allah's Messenger said, "There are some people amongst Allah's slaves whose oaths are fulfilled by Allah when they take them

Sahih Al Bukhari.

 

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المجلس الثامن عشر
الزهد في الدنيا والرغبة في الآخرة

 

تابع صدقُوا اللهَ فصدَقَهُم

 

طلحةُ بنُ عبيدِ اللَّهِ

 

فريقٌ في الجنةِ وفريقٌ في السعيرِ

إنَّ الحَمْدَ لله، نَحْمَدُه، ونستعينُه، ونستغفرُهُ، ونعوذُ به مِن شُرُورِ أنفُسِنَا، وَمِنْ سيئاتِ أعْمَالِنا، مَنْ يَهْدِه الله فَلا مُضِلَّ لَهُ، ومن يُضْلِلْ، فَلا هَادِي لَهُ. وأَشْهَدُ أنْ لا إلَهَ إلا اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، وأشهدُ أنَّ مُحَمَّدًا عبْدُه ورَسُولُه

تابع صدقُوا اللهَ فصدَقَهُم

 

 

طلحةُ بنُ عبيدِ اللَّهِ

عن جابر بن عبدالله "لمَّا كانَ يومُ أُحُدٍ ، وولَّى النَّاسُ ، كانَ رسولُ اللَّهِ صلَّى اللَّهُ عليْهِ وسلَّمَ في ناحيةٍ ، في اثني عشرَ رجلاً منَ الأنصارِ ، وفيهم طلحةُ بنُ عُبيدِ اللَّهِ فأدرَكَهم المشرِكونَ فالتَفَتَ رسولُ اللَّهِ صلَّى اللَّهُ عليْهِ وسلَّمَ وقالَ" مَن للقومِ"فقالَ طلحةُ أنا قالَ رسولُ "كما أنتَ"فقالَ رجلٌ منَ الأنصارِ أنا يا رسولَ اللَّهِ فقالَ" أنتَ" فقاتلَ حتَّى قُتِلَ، ثمَّ التفتَ فإذا المشرِكونَ ،"فقالَ مَن للقومِ" فقالَ طلحةُ أنا قالَ "كما أنتَ "فقالَ رجلٌ منَ الأنصارِ أنا، فقالَ "أنتَ"فقاتلَ حتَّى قُتِلَ، ثمَّ لم يزل يقولُ ذلِكَ ويخرجُ إليْهم رجلٌ منَ الأنصارِ فيقاتلُ قتالَ من قبلَهُ حتَّى يُقتَلَ حتَّى بقيَ رسولُ اللَّهِ وطلحةُ بنُ عبيدِ اللَّهِ ،فقالَ رسولُ اللَّهِ "من للقومِ"فقالَ طلحةُ أنافقاتلَ طلحةُ قتالَ الأحدَ عشرَ حتَّى ضُرِبَت يدُهُ فقطِعت أصابعُهُ فقالَ حِسِّ فقالَ رسولُ اللَّهِ "لو قلتَ بِسمِ اللَّهِ لرفعتْكَ الملائِكةُ والنَّاسُ ينظرونَ" ثمَّ ردَّ اللَّهُ المشرِكينَ.الراوي : جابر بن عبدالله - المحدث : الألباني - المصدر : صحيح النسائي -الصفحة أو الرقم: 3149 - خلاصة حكم المحدث : حسن من قوله: فقطعت أصابعه...، وما قبله يحتمل التحسين، وهو على شرط مسلم - الدرر .

 

Talha bin Obaid Allah

 A group in Heaven and a group in the Blaze

It was narrated that Jabir bin 'Abdullah said

On the day of Uhud, the people ran away, and the Messenger of Allah was in one position among twelve men of the Ansar, one of whom was Talhah bin 'Ubaidullah. He said: 'Who will face the people?' Talhah said: 'I will.' The Messenger of Allah said: 'Stay where you are.' One of the Ansar said: 'I will, O Messenger of Allah .' He said: 'You (go ahead).' So he fought until he was killed. Then he turned and saw the idolators. He said: 'Who will face the people?' Talhah said: 'I will'. The Messenger of Allah said: 'Stay where you are.' One of the Ansar said: 'I will, O Messenger of Allah.' He said: 'You (go ahead).' So he fought until he was killed. This carried on, and each man of the Ansar went out to face them and fought like the one before him, and was killed, until only the Messenger of Allah and Talhah bin 'Ubaidullah were left. The Messenger of Allah said: 'Who will face the people?' Talhah said: 'I will.' So Talhah fought like the eleven before him, until his hand was struck, and his fingers were cut off, and he exclaimed in pain. The Messenger of Allah said: 'If you had said Bismillah (in the Name of Allah), the angels would have lifted you up with the people looking on.' Then Allah drove back the idolators

Sahih Al-Nasa'i.


شرح الحديث: بعدَ غزوةِ بدرٍ الكبرى وهزيمةِ قُريشٍ هزيمةً ساحقةً، لم يَكُنْ شُغلُ قُريشٍ الشَّاغلُ إلَّا الأخْذَ بالثَّأرِ مِن المسلِمين، ثم أتَتْ قُريشٌ بعد سنَةٍ كاملةٍ تُعِدُّ خَيلَها ورَجِلَها لِحَربِ رَسولِ اللهِ صلَّى اللهُ علَيه وسلَّم، وكان ذلك في غَزوةِ أحُدٍ، وكانتْ هذِه الغزوةُ مِن أشدِّ الغَزواتِ على النبيِّ صلَّى الله عليه وسلَّم وعلى المسلمين، وفيها قُتِلَ سَبعون رجُلًا من خيار المسلمين، منهم أسدُ اللهِ وأسدُ رسولِه حمزةُ بنُ عبدِ المُطلَّبِ، وكُسِرتْ رَباعِيَةُ الرَّسولِ صلَّى الله عليه وسلَّم وكادَ أن يَنالَ منه المُشرِكون، وثبَت معه ثُلَّةٌ من الصَّحابةِ يُدافِعونَ عنه. وفي هذا الحَديثِ يَحكي جابرُ بنُ عبدِ اللهِ رَضِي اللهُ عَنهما: أنَّه "لَمَّا كان يومُ أحُدٍ"، أي: في غَزوةِ أُحدٍ- وهو جَبلٌ مَشهورٌ بالمدينةِ- وكانتْ تلك الغَزوةُ سَنةَ ثَلاثٍ مِن الهِجرةِ في شوَّالٍ، يومَ السَّبتِ لإحْدى عشْرةَ ليلةً خلَتْ مِنه، "وولَّى النَّاسُ"، أي: ولَّوْا ظُهورَهم وفَرُّوا مُنهَزِمين، "كان رَسولُ اللهِ صلَّى اللهُ علَيه وسلَّم في ناحيةٍ"، أي: في جِهةٍ مِن مكانِ الغَزوةِ، وهُو يَصعَدُ جبَلَ أحُدٍ؛ لِيَحتميَ به مِن المشرِكين، "في اثنَيْ عشَرَ رجُلًا من الأنصارِ"، أي: معَه اثنا عشَرَ رجُلًا مِن الأوسِ أو الخزرَجِ أو مِنهُما، "وفيهم طلحةُ بنُ عُبيدِ اللهِ" أي: هو واحِدٌ مِنهُم بدليلِ قولِه في آخِرِ الحديثِ: "فَقَاتَلَ قِتَالَ الْأَحَد عَشَر"، وطلحةُ هو ابنُ عُثمانَ بنِ عَمرِو بنِ كعبِ بنِ سعدِ بنِ تَيْمِ بنِ مُرَّةَ القُرشيُّ، وهو الثَّاني عَشَرَ لكنَّه مِن المهاجِرين، وعَدَّ الكلَّ أنصاريًّا تَغلِيبًا، "فأدرَكَهم المشرِكون"، أي: لَحِق المشركون بالنَّبيِّ صلَّى اللهُ علَيه وسلَّم ومَن معَه مِن أصحابِه الاثنَي عشَرَ، "فالْتفَتَ رسولُ اللهِ صلَّى اللهُ علَيه وسلَّم"، أي: نظَر إلى أصحابِه، "وقال: مَن للقومِ؟"، أي: مَن يَدفَعُ عنَّا القومَ، ويُقاتِلُهم لأجلِنا؟ فقال طَلحةُ بنُ عُبيدِ اللهِ: "أنا"، أي: أنا أقومُ أدفَعُهم عنكم وأُقاتِلُهم، "قال رسولُ اللهِ: كما أنتَ"، أي: لا تَقُمْ إليهم، وابقَ مكانَك، "فقال رجلٌ مِن الأنصارِ"، مِن الأحَدَ عشَرَ الآخَرينَ، ولم يُذكَرِ اسمُه: "أنا يا رَسولَ اللهِ"، أقومُ إليهم أقاتِلُهم وأدفَعُهم عنكم، "فقال" رسولُ اللهِ صلَّى اللهُ علَيه وسلَّم لهذا الرَّجُلِ، "أنت فقاتِلْ"، أي: قاتِلِ المشرِكين وادفَعْهم عنَّا، فذهَب، فقاتَل المشرِكين، "حتَّى قُتِل" بصِيغةِ المجهولِ، أي: قتَله المشرِكون شَهيدًا رَضِي اللهُ عَنه، "ثمَّ الْتفَت"، أي: نظَر رَسولُ اللهِ صلَّى اللهُ علَيه وسلَّم، "فإذا المشرِكون"، أي: لا يَزالون يُريدون أن يَلحَقوا بالنَّبيِّ صلَّى اللهُ علَيه وسلَّم ومَن معَه مِن أصحابِه، "فقال"، أي: رَسولُ اللهِ صلَّى اللهُ علَيه وسلَّم: "مَن للقومِ؟"، أي: مَن يَدفَعُ عنَّا القومَ ويُقاتِلُهم لأجلِنا؟ "فقال طلحةُ: أنا"، أي: أنا أقومُ أدفَعُهم عنَّا وأقاتِلُهم، "قال"، أي: رَسولُ اللهِ صلَّى اللهُ علَيه وسلَّم، "كما أنتَ"، أي: لا تَقُم إليهم وابْقَ مكانَك، "فقال رجلٌ مِن الأنصارِ ولم يُذكَرِ اسمُه: "أنا" يا رَسولَ اللهِ، أقومُ إليهم أُقاتِلُهم وأدفَعُهم عنكم، فقال رسولُ اللهِ صلَّى اللهُ علَيه وسلَّم لهذا الرَّجلِ: "أنتَ فقاتِلْ"، أي: قاتِلِ المشركين وادفَعْهم عنَّا، فذهَب فقاتَل المشرِكين "حتَّى قُتل" بصِيغةِ المجهولِ، أي: قتَله المشرِكون شَهيدًا رَضِي اللهُ عَنه، "ثمَّ لم يزَلْ" رسولُ اللهِ صلَّى اللهُ علَيه وسلَّم، "يقولُ ذلك"، أي: يقولُ: مَن للقومِ؟ ويَخرُجُ إلى المشرِكين رجُلٌ مِن الأنصارِ الأحَدَ عشَرَ "فيُقاتِلُ قِتالَ مَن قبلَه"، أي: يُقاتِلُ المشركين مثلَ قتالِ الَّذي قبلَه، "حتَّى يُقتَلَ" بصيغةِ المجهولِ، أي: يَقتُلَه المشركون، فقُتِل الأحَدَ عشَرَ أنصاريًّا كلُّهم، "حتَّى بقِيَ رسولُ اللهِ وطلحةُ بنُ عُبيدِ اللهِ"، آخِرُ الاثنَيْ عشَرَ رجلًا الَّذين كانوا مع النَّبيِّ صلَّى اللهُ علَيه وسلَّم في هذا الموقفِ، "فقال رسولُ اللهِ: مَن للقومِ؟"، أي: مَن يَدفَعُ عنَّا القومَ ويُقاتِلُهم لأجلِنا؟ "فقال طلحةُ: أنا"، أي: أنا أقومُ أدفعُهم عنك وأقاتِلُهم، فقام طلحةُ بعدَما أذِن له النَّبيُّ صلَّى اللهُ علَيه وسلَّم بقتالِهم، فقاتَل طلحةُ "قِتالَ الأحَدَ عَشَرَ"، أي: مِثلَ قُوَّةِ قِتالِهم جميعًا؛ وذلك لبَسالتِه وشِدَّةِ دِفاعِه عن النبيِّ صلَّى الله عليه وسلَّم وفدائِه بنَفْسِه، ورَدِّه للمُشركِين َوحْدَه بعدَ مَقتلِ الأحدَ عَشرَ رجُلًا الذين كانوا حولَ رسولِ اللهِ، "حتَّى ضُرِبَتْ يدُه فقُطِعَت أصابعُه"، أي: ضرَب المشرِكون يدَه بالسُّيوفِ فقطَعوا أصابِعَ يدِه لَمَّا ضرَبوها بالسُّيوفِ، فقال طلحةُ بنُ عُبيدِ اللهِ عِندَما قُطِعَت أصابعُه: "حَسِّ" وهي كلمةٌ تُقالُ عندَ الألَمِ، فقال رسولُ اللهِ صلَّى الله عليه وسلَّم لطلحةَ عندما قال: حَسِّ، "لو قُلتَ" بدَلَ هذه الكلمةِ: "بسمِ اللهِ"، أي: أستعينُ باللهِ تعالى، وذكَرْتَ اسمَ اللهِ، "لرفَعَتْك الملائكةُ"، أي: في السَّماءِ، "والنَّاسُ يَنظُرون" إليك حتَّى تَلِجَ بك في جوِّ السَّماءِ! "ثمَّ ردَّ اللهُ المشركين"، أي: رجَعوا خائِبين وردَّ اللهُ كيدَهم، ولم يَصِلوا إلى النَّبيِّ صلَّى اللهُ علَيه وسلَّم بضررٍ.
وفي الحديثِ: فَضلُ طلحةَ بنِ عُبيدِ اللهِ رَضِي اللهُ عَنه.
وفيه: الحَثُّ على الاستعانةِ باللهِ في كلِّ وقتٍ وكلِّ ضائقةٍ، حتَّى عندَ التَّوجُّعِ.
وفيه: فَضلُ الأنصارِ رَضِي اللهُ عَنهم ودِفاعُهم عن النَّبيِّ صلَّى اللهُ علَيه وسلَّم.
وفيه: أنَّ اللهَ تعالى كافِي نبيِّه صلَّى اللهُ علَيه وسلَّم .
الدرر.

 

After the Great Battle of Badr and the crushing defeat of the Quraish, the preoccupation of Quraysh was nothing but avenging the Muslims, then the Quraish came after a whole year preparing their horses and their men, to fight the Prophet, God's peace and mercy were upon him.

And that was during the Battle of Uhud, and this battle was one of the most severe of the battles against the Prophet, may God’s prayers and peace be upon him, and the Muslims, and in it seventy of the best Muslims were killed, including the lion of God and the lion of his messenger Hamzah bin Abd al-Muttalib and may God’s peace and blessings be upon him.

The quadrilateral of the Messenger, may God’s prayers and peace be upon him, was broken, and the polytheists almost reached him, and a group of the Companions established with him defending him.

In this hadith, Jaber bin Abdullah, may God be pleased with them both, relates that “when the day of Uhud occurred,” that is, during the Battle of Uhud - which is a famous mountain in Madina - and that invasion took place in the year three, on the night of the month of Shawwal.  And the people turned away.” That is, they turned their backs and fled defeated. The Messenger of God, may God’s prayers and peace be upon him, was in one direction, meaning: on one side of the site of the expedition, as he ascended Mount Uhud to seek protection from the polytheists, twelve men, of Al Aws and Al Khazraj, or on were with the Prophet, among them was Talha bin Ubaid Allah. Talha is the son of Othman Bin Amr Bin Kaab Bin Saad Bin Taym Bin Murrah Al-Qurashi, and he was the twelfth, but he is one of the Muhajireen.

The polytheists joined the Prophet, may God’s prayers and peace be upon him, and his twelve companions with him, “So the Messenger of God, may God’s prayers and peace be upon him, turned,” meaning: he looked at his companions, and said: “Who is for the people?”

Talha bin Obaidullah said: “I” means: I will rise up, defend them from you and fight them. “The Messenger of God said: As you are,” that is, do not stand up to them, and stay in your place. “A man from the Ansar said,” from the eleven, and he did not mention the his name said: “I, O Messenger of God,” I will rise up to them to fight them and repel them from you.

The Messenger of God, may God’s prayers and peace be upon him, said to this man: “You, then fight,” meaning: fight the polytheists, and defend them from us. So he went and fought the polytheists “until he was killed”.  He, peace and blessings be upon him, “says that”, that is: he says: Who is for the people?  And a man from among the eleven Ansar will go out to the polytheists, and he will fight.

And a man from the eleven Ansar will come out to the polytheists, “and he will fight a fight before him,” meaning: he will fight the polytheists like the fight before him, “until he is killed”. All the eleven Ansar were killed, "until the Messenger of God and Talha bin Ubaidullah remained," the last of the twelve men who were with the Prophet, may God bless him and grant him peace, in this situation, he said to the people: "And who said to the people who will fight for us?  Talha said: I will. Meaning: I am going to repel them from you and fight them, so Talha got up after the Prophet, may God’s prayers and peace be upon him, gave him permission to fight them.  This is due to his bravery and fierce defense of the Prophet, may God’s prayers and peace be upon him, and his sacrifice with himself. So, his hand was hit with swords," he shouted . The Prophet told him

If you had said, “In the name of God,” that is: I seek help from God Almighty, and you mentioned the name of God, “the angels would have raised you,” meaning: “in the sky,” and “people are looking at you” until you enter the “darkness of the heavens”. The polytheists returned disappointed and God repelled their plot, and they did not reach the Prophet with harm.

In the hadith: The merit of Talha bin Ubaid Allah, may God be pleased with him. 

In it: The urge to seek God’s help at all times and in every hardship, even when there is pain.

In it: The merit of the Ansar, may God be pleased with them, and their defense of the Prophet, may God’s prayers and peace be upon him.

In it: God Almighty is sufficient for His Prophet, may God’s prayers and peace be upon him


*كانَ على النَّبيِّ صلَّى اللَّهُ عليهِ وسلَّمَ دِرعانِ يومَ أُحُدٍ ، فنَهضَ إلى الصَّخرةِ فلم يستطِعْ فأقعدَ طلحةَ تحتَهُ ، فصعِدَ النَّبيُّ صلَّى اللَّهُ عليهِ وسلَّمَ عليهِ ، حتَّى استوى على الصَّخرةِ ، فقالَ : سَمِعتُ النَّبيَّ صلَّى اللَّهُ عليهِ وسلَّمَ يقولُ "أوجبَ طلحَةُ"
الراوي : الزبير بن العوام - المحدث : الألباني - المصدر : صحيح الترمذي-الصفحة أو الرقم: 1692 - خلاصة حكم المحدث : حسن-الدرر السنية .

 

Az-Zubair binAl-'Awwamm narrated

 

On the Day of Uhud, the Prophet wore two coats of mail. He tried to get up on a boulder but was not able to, so Talhah squatted under him, lifting the Prophet  upon it such that he could sit on the boulder. So he said: (Paradise) It is obligated from Talhah

Sahih Atermizi.

 


الشرح
كان الصَّحابةُ رَضِي اللهُ عَنهم يُحِبُّون النَّبيَّ صلَّى اللهُ علَيه وسلَّم حُبًّا شديدًا، وكان يَظهَرُ ذلك جَليًّا في المعاركِ، حيثُ كانوا يَفْدونه بأنفُسِهم، ويَجعَلون أَجسادَهم دُروعًا يَحْمون بها النَّبيَّ صلَّى اللهُ علَيه وسلَّم.
وفي هذا الحديثِ يَحكي الزُّبيرُ بنُ العوَّامِ رضِيَ اللهُ عنه: أنَّه "كان على رَسولِ اللهِ صلَّى اللهُ علَيه وسلَّم يَومَ أحُدٍ"، أي: في غَزوةِ أُحُدٍ، "دِرْعانِ"، مُثنَّى دِرْعٍ، وهو لِباسٌ مِن حَديدٍ يُوضَعُ على الصَّدرِ والظَّهرِ؛ للوِقايةِ مِن ضرَباتِ السُّيوفِ والسِّهامِ والرِّماحِ، "فنهَض إلى صَخرةٍ فلم يَستَطِعْ"، أي: فأراد النَّبيُّ صلَّى اللهُ علَيه وسلَّم أن يَصعَدَ على صَخرةٍ لِيُتابِعَ حرَكةَ المعركةِ، فلم يَقدِرْ على الصُّعودِ؛ لِثِقَلِ الدِّرْعَين اللَّذَين كان صلَّى اللهُ علَيه وسلَّم يَلْبَسُهما، "فأقعَد تحتَه طَلْحةَ"، أي: فجَعل طلحةُ بنُ عُبيدِ اللهِ نفْسَه سُلَّمًا لِيَصعَدَ عليه رَسولُ اللهِ صلَّى اللهُ علَيه وسلَّم، حتَّى تمَكَّن مِن الصُّعودِ على الصَّخرةِ، "فصَعِد النَّبيُّ صلَّى اللهُ علَيه وسلَّم حتَّى استوى على الصَّخرةِ"، أي: بعدَما أعانَه طلحةُ بنَفسِه وجَعَل جَسَدَه سُلَّمًا للنَّبيِّ صلَّى اللهُ علَيه وسلَّم، قال: "فسَمِعتُ النَّبيَّ صلَّى اللهُ علَيه وسلَّم"، أي: فسَمِعَ الزُّبيرُ بنُ العوَّامِ النَّبيَّ صلَّى اللهُ علَيه وسلَّم يقولُ: "
أوجَبَ طَلْحةُ"، أي: وجَبَت الجنَّةُ لِطَلحةَ؛ وذلك لأنَّ طَلْحةَ فدَى النَّبيَّ صلَّى اللهُ علَيه وسلَّم بنَفسِه وجعَل جسَدَه دِرعًا يَصُدُّ بها الضَّرباتِ الَّتي كانت مُوجَّهةً إلى النَّبيِّ صلَّى اللهُ علَيه وسلَّم، حتَّى طُعِن وجُرِح مُعظَمُ جسَدِه، ووصَلَت عَددُ الجِراحةِ فيه ما يَزيدُ على الثَّمانينَ ضَربةً، وشُلَّت يدُه رَضِي اللهُ عَنه الَّتي وقَى بها النَّبيَّ صلَّى اللهُ علَيه وسلَّم.

 

Explanation:

 The Companions, may God be pleased with them, loved the Prophet, may God bless him and grant him peace, very much, and this was evident in the battles, where they sacrificed themselves, and made their bodies armours to protect him.

In this hadith, Al-Zubayr bin Al-Awwam, may God be pleased with him, relates: “On the Day of Uhud,” that is: in the Battle of Uhud, the Prophet wore “two armours”, to protect himself against the blows of swords and arrows. So he got up to a rock but could not.” That is, the Prophet, may God bless him and grant him peace, wanted to ascend on a rock to continue the movement of the battle, but he was not able to ascend, because the shields were heavy. So Talha bin Obaidullah made himself a ladder for the Messenger of God to ascend upon him, until he was able to climb on the rock. After Talhah himself helped him and made his body a staircase, Al-Zubayr heard the Prophet saying :“Talha made it obligatory,” meaning: Paradise was obligatory for Talha, because Talha ransomed the Prophet and made his body a shield with which to repel the blows that were inflicted upon him.

Until he was stabbed and injured most of his body, and the number of wounds in him reached more than eighty, and his hand, may God be pleased with him, with which the Prophet was saved, was paralyzed.


وفي الحديثِ: فَضلُ طَلْحةَ بنِ عُبيدِ اللهِ ومُكافَأتِه الجنَّةَ؛ لِتَفديَتِه النَّبيَّ صلَّى اللهُ علَيه وسلَّم بنفسِه وجسَدِه.الدرر السنية .
مواقف مشرقة لطلحة وبشرى له
"مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُم مَّن قَضَى نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا(23) الأحزاب.
من المؤمنين رجال أوفوا بعهودهم مع الله تعالى, وصبروا على البأساء والضراء وحين البأس: فمنهم من وَفَّى بنذره، فاستشهد في سبيل الله، أو مات على الصدق والوفاء, ومنهم مَن ينتظر إحدى الحسنيين: النصر أو الشهادة, وما غيَّروا عهد الله, ولا نقضوه ولا بدَّلوه, كما غيَّر المنافقون.التفسير الميسر.

 

In the hadith: The virtue of Talha bin Obaid Allah and his reward is Paradise;  To ransom the Prophet, may God bless him and grant him peace, with his soul and body.

Bright situations for Talha and good tidings for him..

"Among the Believers are men who have been true to their covenant with Allah: of them some have completed their vow (to the extreme), and some (still) wait: but they have never changed (their determination) in the least." Among the believers are men who fulfilled their covenants with God Almighty, and were patient with adversity, some of them fulfilled their vows, and were martyred in the cause of God, or died on honesty and loyalty. And among them are those who wait for one of the two good things: victory or martyrdom, and they did not change the covenant of God, nor did they break it or alter it, as the hypocrites did.

 


-" أنَّ أَصحابَ رسولِ اللَّهِ صلَّى اللَّهُ علَيهِ وسلَّمَ قالوا لأعرابيٍّ جاهلٍ : سَلهُ عمَّن قَضى نحبَهُ من هوَ؟ وَكانوا لا يجتَرئونَ على مسألتِهِ يوقِّرونَهُ ويَهابونَهُ ، فسألَهُ الأعرابيُّ فأعرَضَ عنهُ ، ثمَّ سألَهُ فأعرضَ عنهُ ، ثمَّ سألَهُ فأعرضَ عنهُ ، ثمَّ إنِّي اطَّلعتُ مِن بابِ المسجدِ وعليَّ ثيابٌ خضرٌ ، فَلمَّا رآني النبيُّ صلَّى اللَّهُ علَيهِ وسلَّمَ قالَ "أينَ السَّائلُ عمَّن قضى نحبَهُ ؟ قالَ الأعرابيُّ : أَنا يا رسولَ اللَّهِ ، قالَ "هذا مِمَّن قضى نحبَهُ"الراوي : طلحة بن عبيدالله - المحدث : الألباني - المصدر : صحيح الترمذي-الصفحة أو الرقم: 3742 - خلاصة حكم المحدث : حسن صحيح. - الدرر .

 Talhah Ibn Obaid Allah narrated

The Companions of the Prophet  said, to an unknowing Bedouin man: 'Ask him who it is that has fulfilled his vow.' They were not in the habit of asking him questions out of their respect and reverence for him. So the Bedouin asked him, but he turned away from him. Then he asked him again, but he turned away from him. Then again he asked him, but he turned away from him. Then I stood looking from the door of the Masjid, while I was wearing a green garment, and I saw the Prophet, he said: 'Where is the one who was asking about the one who fulfilled his vow?' The Bedouin said: 'Here I am O Messenger of Allah!' The Messenger of Allah said: 'This is one who has fulfilled his vow

Sahih Atermizi.


"هذا مِمَّن قضى نحبَهُ"أي بذَلَ نفسَهُ في سبيلِ اللهِ، حتى لم يبقَ بينَهُ وبينَ الهلاكِ شيءٌ، فهو كمَن قُتِلَ وإنْ كانَ حيًّا.الألوكة .
"دخلتُ على طلحةَ – تعني ابنَ عُبَيدِ اللهِ - ، فرأيتُ منه ثِقَلًا ، فقلتُ له : مالَك ؟ ! لعلك رابَك منا شيءٌ فنَعتِبُك ؟ قال : لا ، ولَنعْمَ حليلةُ المرءِ المسلمِ أنت ، ولكن اجتمعَ عندي مالٌ ، ولا أدري كيف أصنعُ به ؟ قالت : وما يَغُمُّك منه ؟ ادْعُ قومَك ، فاقسِمْه بينهم . فقال : يا غلامُ ! عليَّ بقومي . فسألتُ الخازنَ : كم قَسم ؟ قال : أربعمئةِ ألفٍ"
الراوي : سعدى المرية - المحدث : الألباني - المصدر : صحيح الترغيب-الصفحة أو الرقم: 925 - خلاصة حكم المحدث : حسن موقوف-الدرر .

 

This is the one who fulfilled his vow “that is, he gave himself in the way of God, until there was nothing left between him and doom, so he is like someone who was killed even if he was alive.”

 

Saa'di narrated

"I entered upon Talha - meaning Ibn 'Obaid Allah - and I saw something heavy from him, so I said to him: how do you feel?  Perhaps something of us displeased you ?  He said: No. you are a good Muslim wife , but I have money, and I do not know how to do with it?

She said: What troubles you from it?  Call your people, and divide it among them.  He said: O boy!  Get me the people. I asked the treasurer: How many he divided?  He said: Four hundred thousand." Sahih Al  Targheeb.

 


وكان قتلُهُ -في موقعةِ الجَمَلِ- سنة ست وثلاثين من الهجرة في جمادى الآخرة، وله أربع وستون سنة.الألوكة

He was killed - in the battle of the camels - in the thirty-sixth year of the Hijrah in Jumada al-Akhirah, and he was sixty-four years old.


فريقٌ في الجنةِ وفريقٌ في السعيرِ
-مَنْ ينطلِقُ بصحيفَتِي هذِهِ إلى قَيْصَرَ ولَهُ الجنةُ ؟ فقالَ رجلٌ : وإِنْ لم يَقْبَلْ ؟ قال : وإِنْ لم يقبلْ ! فأخذ دَِحْيَةُ الكتابَ وسافَرَ بِهِ إلى أرضِ الرومِ ، فوافَقَ هِرَقْلَ وهو مقبِلٌ على بيتِ المقدِسِ يزورُهُ عَقِبَ انتصارِهِ على الفُرْسِ قرْبَى إلى اللهِ . وتناوَلَ قيصرُ الكتابَ فقرأَ فيهِ :بِسْمِ اللهِ الرَّحْمَنِ الرَّحيمِ . مِنْ محمدٍ رسولِ اللهِ إلى هِرَقْلَ عظيمِ الرُّومِ ، سلامٌ علَى مَنِ اتبعَ الهدَى ، أمَّا بعدُ : فإِنَّي أدعوكَ بدعايَةِ الإسلامِ ، أسلِمْ تَسْلَمْ ، يؤتِكَ اللهُ أجرَكَ مرتَيْنِ ، فإِنْ توليتَ فإِنَّ عليكَ إثمُ الأكَّارينَ – الفلاحينَ - .و يَا أَهْلَ الكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إلَّا اللهَ ، وَلَا نُشْرِكَ بِهِ شَيْئًا ، وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللهِ ، فإِنْ تَوَلَّوْا فَقُولُوا : اشْهَدُوا بِأَنَّا مُسْلِمُونَ.
الراوي : عبدالله بن عباس | المحدث : الألباني | المصدر : فقه السيرة الصفحة أو الرقم: 355 | خلاصة حكم المحدث : صحيح من قوله وتناول قيصر إلى هنا أخرجه البخاري ومسلم-الدرر .

 

A group in Heaven and a group in the Blaze

Abdullah Ibn Abbas narrated:

"Who will go with these papers to Caesar and have Paradise?  A man said: And if he does not accept?  He said: Even if he does not accept!  So Dihyah took the book and traveled with him to the land of the Romans, so Heraclius agreed while he was coming to Bayt Al-Maqdis to visit it after his victory over the Persians, to be close to God. Caesar took the book and read in it: In the name of God, the Compassionate.  From Mohammed, the Messenger of God to Heraclius, the great Roman, peace be upon those who follow guidance. As for what follows: I invite you with the call of Islam.

If you embrace Islam, you will be safe. God will give you your reward twice, and if you turn away, you will have the sin of your subjects

"Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah ." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]." Al Bukhari and Muslim.

 


قال الإمام مسلم في صحيحه
1773 حَدَّثَنَا إِسْحَقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ وَابْنُ أَبِي عُمَرَ وَمُحَمَّدُ بْنُ رَافِعٍ وَعَبْدُ بْنُ حُمَيْدٍ وَاللَّفْظُ لِابْنِ رَافِعٍ قَالَ ابْنُ رَافِعٍ وَابْنُ أَبِي عُمَرَ حَدَّثَنَا وَقَالَ الْآخَرَانِ أَخْبَرَنَا عَبْدُ الرَّزَّاقِ
-قالا -أَخْبَرَنَا مَعْمَرٌ عَنْ الزُّهْرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ عَنْ ابْنِ عَبَّاسٍ أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ مِنْ فِيهِ إِلَى فِيهِ قَالَ انْطَلَقْتُ فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنِي وَبَيْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَبَيْنَا أَنَا بِالشَّأْمِ إِذْ جِيءَ بِكِتَابٍ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى هِرَقْلَ يَعْنِي عَظِيمَ الرُّومِ قَالَ وَكَانَ دَِحْيَةُ الْكَلْبِيُّ جَاءَ بِهِ فَدَفَعَهُ إِلَى عَظِيمِ بُصْرَى فَدَفَعَهُ عَظِيمُ بُصْرَى إِلَى هِرَقْلَ فَقَالَ هِرَقْلُ هَلْ هَاهُنَا أَحَدٌ مِنْ قَوْمِ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ قَالُوانَعَمْ قَالَ فَدُعِيتُ فِي نَفَرٍ مِنْ قُرَيْشٍ فَدَخَلْنَا عَلَى هِرَقْلَ فَأَجْلَسَنَا بَيْنَ يَدَيْهِ فَقَالَ أَيُّكُمْ أَقْرَبُ نَسَبًا مِنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا فَأَجْلَسُونِي بَيْنَ يَدَيْهِ وَأَجْلَسُوا أَصْحَابِي خَلْفِي ثُمَّ دَعَا بِتَرْجُمَانِهِ فَقَالَ لَهُ قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنْ الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ كَذَبَنِي فَكَذِّبُوهُ قَالَ فَقَالَ أَبُو سُفْيَانَ وَايْمُ اللَّهِ لَوْلَا مَخَافَةُ أَنْ يُؤْثَرَ عَلَيَّ الْكَذِبُ لَكَذَبْتُ ثُمَّ قَالَ لِتَرْجُمَانِهِ سَلْهُ كَيْفَ حَسَبُهُ فِيكُمْ قَالَ قُلْتُ هُوَ فِينَا ذُو حَسَبٍ قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مَلِكٌ؟، قُلْتُ لَا، قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ ؟ قُلْتُ لَا ،قَالَ وَمَنْ يَتَّبِعُهُ أَشْرَافُ النَّاسِ أَمْ ضُعَفَاؤُهُمْ؟ قَالَ قُلْتُ بَلْ ضُعَفَاؤُهُمْ ، قَالَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ ؟قَالَ قُلْتُ لَا بَلْ يَزِيدُونَ ،قَالَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ سَخْطَةً لَهُ؟ قَالَ قُلْتُ لَا.قَالَ فَهَلْ قَاتَلْتُمُوهُ؟ قُلْتُ نَعَمْ.قَالَ فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ؟ قَالَ قُلْتُ تَكُونُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالًا يُصِيبُ مِنَّا وَنُصِيبُ مِنْهُ.قَالَ فَهَلْ يَغْدِرُ؟ قُلْتُ لَا وَنَحْنُ مِنْهُ فِي مُدَّةٍ لَا نَدْرِي مَا هُوَ صَانِعٌ فِيهَا.قَالَ فَوَاللَّهِ مَا أَمْكَنَنِي مِنْ كَلِمَةٍ أُدْخِلُ فِيهَا شَيْئًا غَيْرَ هَذِهِ.قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ ؟قَالَ قُلْتُ لَا.قَالَ لِتَرْجُمَانِهِ قُلْ لَهُ إِنِّي سَأَلْتُكَ عَنْ حَسَبِهِ فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو حَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِي أَحْسَابِ قَوْمِهَا وَسَأَلْتُكَ هَلْ كَانَ فِي آبَائِهِ مَلِكٌ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ وَسَأَلْتُكَ عَنْ أَتْبَاعِهِ أَضُعَفَاؤُهُمْ أَمْ أَشْرَافُهُمْ فَقُلْتَ بَلْ ضُعَفَاؤُهُمْ وَهُمْ أَتْبَاعُ الرُّسُلِ وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَزَعَمْتَ أَنْ لَا فَقَدْ عَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ ثُمَّ يَذْهَبَ فَيَكْذِبَ عَلَى اللَّهِ وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَهُ سَخْطَةً لَهُ فَزَعَمْتَ أَنْ لَا وَكَذَلِكَ الْإِيمَانُ إِذَا خَالَطَ بَشَاشَةَ الْقُلُوبِ وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَوْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الْإِيمَانُ حَتَّى يَتِمَّ وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ فَزَعَمْتَ أَنَّكُمْ قَدْ قَاتَلْتُمُوهُ فَتَكُونُ الْحَرْبُ بَيْنَكُمْ وَبَيْنَهُ سِجَالًا يَنَالُ مِنْكُمْ وَتَنَالُونَ مِنْهُ وَكَذَلِكَ الرُّسُلُ تُبْتَلَى ثُمَّ تَكُونُ لَهُمْ الْعَاقِبَةُ وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنَّهُ لَا يَغْدِرُ وَكَذَلِكَ الرُّسُلُ لَا تَغْدِرُ وَسَأَلْتُكَ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قُلْتُ رَجُلٌ ائْتَمَّ بِقَوْلٍ قِيلَ قَبْلَهُ قَالَ ثُمَّ قَالَ بِمَ يَأْمُرُكُمْ؟ قُلْتُ يَأْمُرُنَا بِالصَّلَاةِ وَالزَّكَاةِ وَالصِّلَةِ وَالْعَفَافِقَالَ إِنْ يَكُنْ مَا تَقُولُ فِيهِ حَقًّا فَإِنَّهُ نَبِيٌّ وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَمْ أَكُنْ أَظُنُّهُ مِنْكُمْ وَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لَأَحْبَبْتُ لِقَاءَهُ وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمَيْهِ وَلَيَبْلُغَنَّ مُلْكُهُ مَا تَحْتَ قَدَمَيَّ قَالَ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَرَأَهُ فَإِذَا فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلَامٌ عَلَى مَنْ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ وَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الْأَرِيسِيِّينَ وَ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لَا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ.
فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ ارْتَفَعَتْ الْأَصْوَاتُ عِنْدَهُ وَكَثُرَ اللَّغْطُ وَأَمَرَ بِنَا فَأُخْرِجْنَا قَالَ فَقُلْتُ لِأَصْحَابِي حِينَ خَرَجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ إِنَّهُ لَيَخَافُهُ مَلِكُ بَنِي الْأَصْفَرِ قَالَ فَمَا زِلْتُ مُوقِنًا بِأَمْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ عَلَيَّ الْإِسْلَامَ .
صحيح مسلم بَاب كِتَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى هِرَقْلَ يَدْعُوهُ إِلَى الْإِسْلَامِ.شرح النووي على مسلم

 

 

It has been narrated on the authority of Ibn Abbas who learnt the tradition personally from Abu Safyan. The latter said:

 

I went out (on a mercantile venture) during the period (of truce) between me and the Messenger of Allah . While I was in Syria, the letter of the Messenger of Allah was handed over to Hiraql (Ceasar), the Emperor of Rome (who was on a visit to Jerusalem at that time). The letter was brought by Dihya Kalbi who delivered it to the governor of Busra The governor passed it on to Hiraql, (On receiving the letter), he said: Is there anyone from the people of this man who thinks that he is a prophet. People said: Yes. So, I was called along with a few others from the Quraish. We were admitted to Hiraql and he seated us before him. He asked: Which of you has closer kinship with the man who thinks that he is a prophet? Abu Sufyan said: I. So they seated me in front of him and stated my companions behind me. Then, he called his interpreter and said to him: Tell them that I am going to ask this fellow (i. e. Abu Sufyan) about the man who thinks that he is a prophet. It he tells me a lie, then refute him. Abu Sufyan told (the narrator): By God, if there was not the fear that falsehood would be imputed to me I would have lied. (Then) Hiraql said to his interpreter: Inquire from him about his ancestry, I said: He is of good ancestry among us. He asked: Has there been a king among his ancestors? I said: No. He asked: Did you accuse him of falsehood before he proclaimed his prophethood? I said: No. He asked: Who are his follower people of high status or low status? I said: (They are) of low status. He asked: Are they increasing in number or decreasing? I said. No. they are rather increasing. He asked: Does anyone give up his religion, being dissatisfied with it, after having embraced it? I said: No. He asked: Have you been at war with him? I said: Yes. He asked: How did you fare in that war? I said: The war between us and him has been wavering like a bucket, up at one turn and down at the other (i. e. the victory has been shared between us and him by turns). Sometimes he suffered loss at our hands and sometimes we suffered loss at his (hand). He asked: Has he (ever) violated his covenant? I said: No. but we have recently concluded a peace treaty with him for a period and we do not know what he is going to do about it. (Abu Sufyin said on oath that he could not interpolate in this dialogue anything from himself more than these words ) He asked: Did anyone make the proclamation (Of prophethood) before him? I said: No. He (now) said to his interpreter: Tell him, I asked him about his ancestry and he had replied that he had the best ancestry. This is the case with Prophets; they are the descendants of the noblest among their people (Addressing Abu Sufyan), he continued: I asked you if there had been a king among his ancestors. You said that there had been none. If there had been a king among his ancestors, I would have said that he was a man demanding his ancestral kingdom. I asked you about his followers whether they were people of high or low status, and you said that they were of rather low status. Such are the followers of the Prophets. I asked you whether you used to accuse him of falsehood before he proclaimed his prophethood, and you said that you did not. So I have understood that when he did not allow himself to tell a lie about the people, he would never go to the length of forging a falsehood about Allah. I asked you whether anyone renounced his religion being dissatisfied with it after he had embraced it, and you replied in the negative. Faith is like this when it enters the depth of the heart (it perpetuates them). I asked you whether his followers were increasing or decreasing. You said they were increasing. Faith is like this until it reaches its consummation. I asked you whether you had been at war with him, and you replied that you had been and that the victory between you and him had been shared by turns, sometimes he suffering loss at your hand and sometimes you suffering lost atThis is how the Prophets are tried before the final victory its theirs. I asked you whether he (ever) violated his covenant, and you said that he did not. This is how the Prophets behave. They never violate (their covenants). I asked you whether anyone before him had proclaimed the same thing, and you replied in the negative. I said: If anyone had made the same proclamation before, I would have thought that he was a man following what had been proclaimed before. (Then) he asked: What does he enjoin upon you? I said: He exhorts us to offer Salat, to pay Zakat, to show due regard to kinship and to practise chastity. He said: It what you have told about him is true, he is certainly a Prophet. I knew that he was to appear but I did not think that he would be from among you. If I knew that I would be able to reach him. I would love to meet him; and it I had been with him. I would have washed his feet (out of reverence). His dominion would certainly extend to this place which is under my feet. Then he called for the letter of the Messenger of Allah (may peace be upon him) and read it. The letter ran as follows:" In the name of Allah, Most Gracious and Most Merciful. From Mohammad, the Messenger of Allah, to Hiraql, the Emperor of the Romans. Peace be upon him who follows the guidance. After this, I extend to you the invitation to accept Islam. Embrace Islam and you will be safe. Accept Islam, God will give you double the reward. And if you turn away, upon you will be the sin of your subjects." O People of the Book, come to the word that is common between us that we should worship none other than Allah, should not ascribe any partner to Him and some of us should not take their fellows as Lords other than Allah. If they turn away, you should say that we testify to our being Muslims [iii. 64]." When he had finished the reading of the letter, noise and confused clamour was raise around him, and he ordered us to leave. Accordingly, we left. (Addressing my companions) while we were coming out (of the place). I said: Ibn Abu Kabsha (referring sarcastically to the Holy Prophet) has come to wield a great power. Lo! (even) the king of the Romans is afraid of him. I continued to believe that the authority of the Messenger of Allah would triumph until God imbued me with (the spirit of) Islam. Sahih Moslem

 


الشرح
هِرَقْلَ"وَهُوَ اسْمُ عَلَمٍ لَهُ ، وَلَقَبُهُ قَيْصَرُ ، وَكَذَا كُلُّ مَنْ مَلَكَ الرُّومَ يُقَالُ لَهُ : قَيْصَرُ .
قَوْلُهُ "عَنْ أَبِي سُفْيَانَ 
انْطَلَقْتُ فِي الْمُدَّةِ الَّتِي كَانَتْ بَيْنِي وَبَيْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ" يَعْنِي الصُّلْحَ يَوْمَ الْحُدَيْبِيَةِ ، وَكَانَتِ الْحُدَيْبِيَةُ فِي أَوَاخِرِ سَنَةِ سِتٍّ مِنَ الْهِجْرَةِ
قَوْلُهُ" 
عَظِيمُ بُصْرَى" وَالْمُرَادُ بِعَظِيمِ بُصْرَى أَمِيرُهَا .
قَوْلُهُ" 
وَأَجْلَسُوا أَصْحَابِي خَلْفِي" قَالَ بَعْضُ الْعُلَمَاءِ : إِنَّمَا فَعَلَ ذَلِكَ لِيَكُونَ عَلَيْهِمْ أَهْوَنَ فِي تَكْذِيبِهِ إِنْ كَذَبَ ، لِأَنَّ مُقَابَلَتَهُ بِالْكَذِبِ فِي وَجْهِهِ صَعْبَةٌ بِخِلَافِ مَا إِذَا لَمْ يَسْتَقْبِلْهُ
قَوْلُهُ " وَلَوْ أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لَأَحْبَبْتُ لِقَاءَهُ" هَكَذَا هُوَ فِي مُسْلِمٍ ، وَوَقَعَ فِي الْبُخَارِيِّ " لَتَجَشَّمْتُ لِقَاءَهُ" وَهُوَ أَصَحُّ فِي الْمَعْنَى ، وَمَعْنَاهُ :لَتَكَلَّفْتُ الْوُصُولَ إِلَيْهِ وَارْتَكَبْتُ الْمَشَقَّةَ فِي ذَلِكَ ، وَلَكِنْ أَخَافُ أَنْ أُقْتَطَعَ دُونَهُوَلَا عُذْرَ لَهُ فِي هَذَا ; لِأَنَّهُ قَدْ عَرَفَ صِدْقَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَإِنَّمَا شَحَّ فِي الْمُلْكِ ، وَرَغِبَ فِي الرِّيَاسَةِ ، فَآثَرَهَا عَلَى الْإِسْلَامِ ، وَقَدْ جَاءَ ذَلِكَ مُصَرَّحًا بِهِ فِي صَحِيحِ الْبُخَارِيِّ ، وَلَوْ أَرَادَ اللَّهُ هِدَايَتَهُ لَوَفَّقَهُ كَمَا وَفَّقَ النَّجَاشِيَّ وَمَا زَالَتْ عَنْهُ الرِّيَاسَةُ وَنَسْأَلُ اللَّهَ تَوْفِيقَهُ .
وْلُهُ "لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي كَبْشَةَ"
أَمَّا
أَمِرَ أَيْ عَظُمَ ، وَأَمَّا قَوْلُهُ "ابْنُ أَبِي كَبْشَةَ " فَقِيلَ : ........... وَقِيلَ :إِنَّ أَبَا كَبْشَةَ جَدُّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ قِبَلِ أُمِّهِ ،
قَوْلُهُ إِنَّهُ لَيَخَافُهُ مَلِكُ بَنِي الْأَصْفَرِ" بَنُو الْأَصْفَرِ هُمُ الرُّومُ

 

Explanation: “Heraclius” which is a proper name for him and his nickname is Caesar. Likewise, everyone who ruled the Romans was called Caesar.  Saying "Abby Sufian started in the term, which was between me and between the Messenger of Allah (peace and blessings of Allah be upon him)" means the Solh of Hudaybiya, and it was late six years of migration.

His saying “Bosra's great man” meaning is Bosra’s prince. Saying "and my  friends sat at my back" Some scientists said: but he did so to inhibit him from lying, because facing him with lying is more difficult.

He has known the truth of the Prophet (peace and blessings of Allah be upon him). But he desired leadership, so he preferred it over Islam, and that was clearly explicitly stated in Sahih Al Bukhari, and if God wanted to guide him, He would have guided him as He did with the Negus, and he would still be in charge.

 

المجلس التاسع عشر
الزهد في الدنيا والرغبة في الآخرة

تابع :فريقٌ في الجنةِ وفريقٌ في السعيرِ

إنَّ الحَمْدَ لله، نَحْمَدُه، ونستعينُه، ونستغفرُهُ، ونعوذُ به مِن شُرُورِ أنفُسِنَا، وَمِنْ سيئاتِ أعْمَالِنا، مَنْ يَهْدِه الله فَلا مُضِلَّ لَهُ، ومن يُضْلِلْ، فَلا هَادِي لَهُ. وأَشْهَدُ أنْ لا إلَهَ إلا اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، وأشهدُ أنَّ مُحَمَّدًا عبْدُه ورَسُولُه

تابع :فريقٌ في الجنةِ وفريقٌ في السعيرِ
النجاشي ملك الحبشة رضي الله عنه

فأول من أسلم من ملوك العجم هو أصحمة بن أبحر النجاشي أسلم رضي الله عنه في عهد النبي صلى الله عليه وسلم.
قال في "الإصابة في تمييز الصحابة": 
أصحمة بن أبحر النجاشي ملك الحبشة، واسمه بالعربية عطية ، والنجاشي لقب له، أسلم على عهد النبي صلى الله عليه وسلم ولم يهاجر إليه، وكان ردءا للمسلمين، نافعا، وقصته مشهورة في المغازي، في إحسانه إلى المسلمين الذين هاجروا إليه في صدر الإسلام، وأخرج أصحاب الصحيح قصة صلاته صلى الله عليه وسلم (عليه) صلاة الغائب من طرق. (1/205). هنا .

 

Negus, King of Abyssinia, may God be pleased with him.

The first of the Persians to embrace Islam was Ashama bin Obhur Al-Najashi. He embraced Islam, may God be pleased with him, during the era of the Prophet, may God’s prayers and peace be upon him.

Ashama bin Obhur Al-Najashi, King of Abyssinia, and his name in Arabic is Atiyah, and Al-Najashi is a title for him.

He embraced Islam during the time of the Prophet, may God’s prayers and peace be upon him, and did not migrate to him, and he was useful to the Muslims, and his story is famous in the battles, in his kindness to the Muslims who migrated to him in the early days of Islam.

 


النجاشي وَاسْمُهُ أَصْحَمَةُ مَلِكُ الْحَبَشَةِ . مَعْدُودٌ فِي الصَّحَابَةِ رَضِيَ اللَّهُ عَنْهُمْ وَكَانَ مِمَّنْ حَسُنَ إِسْلَامُهُ وَلَمْ يُهَاجِرْ ، وَلَا لَهُ رُؤْيَةٌ ، فَهُوَ تَابِعِيٌّ مِنْ وَجْهٍ ، صَاحِبٌ مِنْ وَجْهٍ ، وَقَدْ تُوُفِّيَ فِي حَيَاةِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - فَصَلَّى عَلَيْهِ بِالنَّاسِ صَلَاةَ الْغَائِبِ [ ص: 429 ] وَلَمْ يَثْبُتْ أَنَّهُ صَلَّى - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - عَلَى غَائِبٍ سِوَاهُ ، وَسَبَبُ ذَلِكَ أَنَّهُ مَاتَ بَيْنَ قَوْمٍ نَصَارَى ، وَلَمْ يَكُنْ عِنْدَهُ مَنْ يُصَلِّي عَلَيْهِ ; لِأَنَّ الصَّحَابَةَ الَّذِينَ كَانُوا مُهَاجِرِينَ عِنْدَهُ خَرَجُوا مِنْ عِنْدِهِ مُهَاجِرِينَ إِلَى الْمَدِينَةِ عَامَ خَيْبَرَ .سير أعلام النبلاء

 

The Negus, and his name is Asmah, the king of Abyssinia.  He was numbered among the Companions, may God be pleased with them, and he was of those who embraced Islam and did not emigrate, he was a follower from on side, and a companion from another. So the prophet offered him the funeral prayer in absentia with the people, and it was not proven that he offered this prayer to any one else.

The reason for that is that he died among a Christian people, and he had no one to pray for him; as the companions, who were emigrants at his country, left him and migrated to Al Madina in the year of Khaiber.

 


لما تولى النجاشي الملك.. وبعد سنوات من حكمه، انتشر عدله، وذهبت سيرته الطيبة إلى كل مكان، وسمع بذلك المسلمون في مكة، فهاجروا إليه فرارًا بدينهم من أذى المشركين واضطهادهم.. لكن الكفار لم يتركوهم يهنئون في دار العدل والأمان، فأرسلوا إلى النجاشي عمرو بن العاص، وهو داهية العرب، وعبد الله بن أبي ربيعة بالهدايا العظيمة حتى يسلمهما المسلمين الذين جاءوا يحتمون به، ودخل عمرو، وعبد الله، وقدَّما الهدايا إلى النجاشي، وطلبا منه أن يسلمهما المسلمين، فرفض النجاشي ذلك إلا بعد أن يسمع الطرف الآخر.

When the Negus became king... and after years of his rule, his justice spread, and his good biography went everywhere, and the Muslims heard about this in Mecca, so they migrated to him to escape with their religion from the harm and persecution of the polytheists.

But the infidels did not leave them to live in the house of justice and safety, so they sent to the Negus Amr ibn al-Aas, who is a shrewd Arab, and Abdullah ibn Abi Rabia with great gifts so that he would give them the Muslims who came to take refuge in him.

Amr and Abdullah entered, and presented gifts to the Negus, and asked him to hand them over to the Muslims, but the Negus refused to do so until he heard the other party.

 


ثُمَّ أَرْسَلَ إِلَى أَصْحَابِ رَسُولِ اللَّهِ فَدَعَاهُمْ ، فَلَمَّا جَاءَهُمْ رَسُولُهُ ، اجْتَمَعُوا ، ثُمَّ قَالَ بَعْضُهُمْ لِبَعْضٍ : مَا تَقُولُونَ لِلرَّجُلِ إِذَا جِئْتُمُوهُ ؟ قَالُوا : نَقُولُ وَاللَّهِ مَا عَلِمْنَا ، وَمَا أَمَرَنَا بِهِ نَبِيُّنَا - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - كَائِنًا فِي ذَلِكَ مَا كَانَ . 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 : وَكَانَ الَّذِي يُكَلِّمُهُ جَعْفَرُ بْنُ أَبِي طَالِبٍ ، فَقَالَ لَهُ : أَيُّهَا الْمَلِكُ ، إِنَّا كُنَّا قَوْمًا أَهْلَ جَاهِلِيَّةٍ ; نَعْبُدُ الْأَصْنَامَ ، وَنَأْكُلُ الْمَيْتَةَ ، وَنَأْتِي الْفَوَاحِشَ ، وَنَقْطَعُ الْأَرْحَامَ ، وَنُسِيءُ الْجِوَارَ ، وَيَأْكُلُ الْقَوِيُّ مِنَّا الضَّعِيفَ . فَكُنَّا عَلَى ذَلِكَ حَتَّى بَعَثَ اللَّهُ إِلَيْنَا رَسُولًا مِنَّا ، نَعْرِفُ نَسَبَهُ وَصِدْقَهُ وَأَمَانَتَهُ وَعَفَافَهُ ، فَدَعَانَا إِلَى اللَّهِ لِنُوَحِّدَهُ وَنَعْبُدَهُ ، وَنَخْلَعَ مَا كُنَّا نَعْبُدُ وَآبَاؤُنَا مِنْ دُونِهِ مِنَ الْحِجَارَةِ وَالْأَوْثَانِ ، وَأَمَرَنَا بِصِدْقِ الْحَدِيثِ ، وَأَدَاءِ الْأَمَانَةِ ، وَصِلَةِ الرَّحِمِ ، وَحُسْنِ الْجِوَارِ ، وَالْكَفِّ عَنِ الْمَحَارِمِ وَالدِّمَاءِ ، وَنَهَانَا عَنِ الْفَوَاحِشِ ، وَقَوْلِ الزُّورِ ، وَأَكْلِ مَالِ الْيَتِيمِ ، وَقَذْفِ الْمُحْصَنَةِ ، وَأَمَرَنَا أَنْ نَعْبُدَ اللَّهَ لَا نُشْرِكَ بِهِ شَيْئًا ، وَأَمَرَنَا بِالصَّلَاةِ وَالزَّكَاةِ وَالصِّيَامِ .
فَعَدَّدَ لَهُ أُمُورَ الْإِسْلَامِ - فَصَدَّقْنَاهُ وَآمَنَّا بِهِ وَاتَّبَعْنَاهُ ، فَعَدَا عَلَيْنَا قَوْمُنَا فَعَذَّبُونَا وَفَتَنُونَا عَنْ دِينِنَا لِيَرُدُّونَا إِلَى عِبَادَةِ الْأَوْثَانِ ، وَأَنْ نَسْتَحِلَّ مَا كُنَّا - ص: 433- 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

Then he sent to the Companions of God’s Messenger, and he called them, so when His Messenger came to them, they gathered, then some of them said to some of them:  They said: We would say, by God, what we knew, and what our Prophet - may God bless him and grant him peace - commanded.

When they came to him, the Najashi called his bishops who opened their books.

He asked them and he said: What is this religion with which you separated your people and did not enter into my religion nor into another religion? Jafar bin Abi Talib, was the one who was speaking to him and he said to him: O King, we were a worthy people;  We worshiped idols, we ate dead things, we committed immoral acts, we severed ties of kinship, and we did evil to neighbours, and the strong devoured the weak.  We were on that until God sent to us a Messenger from among us, we knew his lineage, his truthfulness, his trustworthiness, and his faithfulness to him. So he called us to God, that we may unite Him and worship Him, and cast off what we used to worship, and our forefathers of stones and idols, and He commanded us to speak truthfully, to fulfill trusts, and to uphold ties of kinship, to be kind to neighborhood, and to refrain from incest and bloodshed, and forbade immorality, and false speech, he forbade us from eating orphan money, and saying bad words to good women, and ordered us to worship God and not associate anything with Him, and he commanded us to pray, give alms and fast.  He enumerated the matters of Islam for him. We believed him, but our people tortured us to make us polytheists again. When they were conquering us, we went to your country, and we have chosen you and not any one else and we wanted to be in your neighborhood.

 


فَقَالَ : هَلْ مَعَكَ مِمَّا جَاءَ بِهِ عَنِ اللَّهِ مِنْ شَيْءٍ ؟ قَالَ : نَعَمْ . قَالَ : فَاقْرَأْهُ عَلَيَّ ، فَقَرَأَ عَلَيْهِ صَدْرًا مِنْ 
كهيعص فَبَكَى وَاللَّهِ النَّجَاشِيُّ حَتَّى أَخْضَلَ لِحْيَتَهُ ، وَبَكَتْ أَسَاقِفَتُهُ حَتَّى أَخْضَلُوا مَصَاحِفَهُمْ حِينَ سَمِعُوا مَا تُلِيَ عَلَيْهِمْ ، ثُمَّ قَالَ النَّجَاشِيُّ : إِنَّ هَذَا وَالَّذِي جَاءَ بِهِ مُوسَى لَيَخْرُجُ مِنْ مِشْكَاةٍ وَاحِدَةٍ . انْطَلِقَا ، فَوَاللَّهِ لَا أُسَلِّمُهُمْ إِلَيْكُمْ أَبَدًا وَلَا أَكَادُ .
سير أعلام النبلاء
ثم رد عليهما الهدايا. وعاش المؤمنون في أمان على أرض الحبشة وحفظ لهم النجاشي حقهم. وأسلم النجاشي وشهد أنه لا إله إلا الله وأن محمدًا رسول الله.

He said: Do you have anything that he brought about God with you?  He said: Yes.  He said: read it to me, I read the beginning of surat Mariam, he cried that tears came to his beard, and his bishops also. He said this is like what Moses came with. I would not give them to you.

 

فعن أبي موسى الأشعري:
"أمرَنا رسولُ اللَّهِ صلَّى اللَّهُ عليهِ وعلَى آلِهِ وسلَّمَ أن ننطلقَ معَ جعفرَ بنَ أبي طالبٍ إلى أرضِ النَّجاشيِّ
 ، قالَ فبلغَ ذلِكَ قومَنا فبعثوا عَمرَو بنَ العاصِ وعمارةَ بنَ الوليدِ وجمَعوا للنَّجاشيِّ هديةً ، فقَدِمنا وقَدِما علَى النَّجاشيِّ ، فأتَوهُ بِهَديَّتِهِ فقبِلَها وسجدوا ثمَّ قالَ لَهُ عَمرُو بنُ العاصِ: إنَّ قومًا منَّا رغِبوا عن دينِنا وَهُم في أرضِكَ . فقالَ لَهُمُ النَّجاشيُّ : في أرضي ؟ قالوا : نعم . فبعثَ إلينا فقالَ لَنا جعفرٌ: لا يتَكَلَّمُ منكُم أحدٌ أَنا خطيبُكُمُ اليومَ . قال فانتَهَينا إلى النَّجاشيِّ وَهوَ جالسٌ في مَجلسِهِ وعَمرُو بنُ العاصِ عن يمينِهِ وعمارةُ عن يسارِه ، والقسِّيسونَ والرُّهبانُ جلوسٌ سماطينِ ، وقد قال لهُ عمرو بنُ العاصِ وعمارةُ : إنَّهم لا يسجدونَ لَكَ. قال فلمَّا انتَهَينا زَبَرَنا قالَ مَن عندَهُ منَ القسِّيسينَ والرُّهبانُ : اسجدوا للملِكِ . فقالَ جعفرٌ: لا نسجدُ إلَّا للَّهِ فلمَّا انتَهَينا إلى النَّجاشيِّ قالَ : ما يمنعُكَ أن تسجُدَ ؟ قالَ : لا نسجُدَ إلَّا للَّهِ قالَ لَهُ النَّجاشيُّ : وما ذاكَ ؟ قالَ :إنَّ اللَّهَ بعثَ فينا رسولَهُ ، وَهوَ الرسولُ الَّذي بَشرَ بهِ عيسَى ابنُ مريمَ برسولٍ يأتي من بعدي اسمُهُ أحمدُ فأمرَنا أن نعبدَ اللَّهَ ولا نُشْرِكَ بِهِ شيئًا ، ونقيمَ الصَّلاةَ ، ونُؤْتيَ الزَّكاةَ ، وأمرَنا بالمعروفِ ، ونَهانا عنِ المنكرِ.

 

On the authority of Abu Musa al-Ash’ari: “The Messenger of God, may God bless him and his family and grant them peace, commanded us to go with Ja’far bin Abi Talib to the land of the Negus. He said, so our people reached this, so they sent Amr bin Al-Aas and Umarah bin Al-Walid, and they collected a gift for the Negus, so they came and came to the Negus, and they brought his gift to him, and he accepted it and they prostrated. Then Amr bin Al-Aas said to him: Some of us have turned away from our religion while they are in your land.  The Negus said to them: In my land?  They said: Yes.  So he sent for us. Ja`far told us none of you speaks, I will speak for you today.  He said: So we came to the Negus, who was sitting in his seat, with Amr ibn al-Aas on his right and 'Amra on his left, and the priests and monks were sitting.

Amr bin Al-Aas and `Umarah said to him: They do not prostrate to you.  He said, to those who were with him from among the priests and monks: Prostrate to the King.

Ja`far said: We do not prostrate except to God, so when we reached the Negus, he said: What prevents you from prostrating?  He said: We do not prostrate except to God. The Negus said to him.

And what is that?  He said: God has sent among us His Messenger, and he is the Messenger whom Jesus, the son of Mary, was given good tidings of a Messenger to come after me, whose name is Ahmad. He commanded us to worship God and not associate anything with Him, to establish prayer, and to pay zakat, and he commanded us to do good and forbade evil.

 

 قالَ : فأعجبَ النَّجاشيَّ قولُهُ ، فلمَّا رأى ذلِكَ عَمرو بنُ العاصِ قال : أصلحَ اللَّهُ الملِكَ ، إنَّهم يخالفونَ في ابنِ مريمَ . فقالَ النَّجاشيُّ لجعفرٍ : ما يقولُ صاحبُكَ في ابنِ مريمَ ؟ قالَ :يقولُ فيهِ قَولَ اللَّهِ هوَ روحُ اللَّهِ وَكَلمتُهُ أخرجَهُ منَ البتولِ العذراءِ الَّتي لم يَقربَها بشرٌ قالَ : فتَناولَ النَّجاشيُّ عودًا منَ الأرضِ ، فقالَ : يا معشرَ القسِّيسينَ والرُّهبانَ ، ما يزيدُ ما يقولُ هؤلاءُ علَى ما تقولونَ في ابنِ مريمَ ما يزنُ هذِهِ ، مرحبًا بِكُم وبمَن جئتُمْ من عندِهِ ، فأَنا أشهدُ أنَّهُ رسولُ اللَّهِ والَّذي بشرَ بهِ عيسَى ابنُ مريمَ ، لَولا ما أَنا فيهِ منَ المُلكِ لأتَيتُهُ حتَّى أحملَ نعلَيهِ ، امكثوا في أرضي ما شئتُمْ وأمرَ لَنا بطعامٍ وَكِسوةٍ ، وقالَ : ردُّوا علَى هذَينِ هديَّتَهما . ....."
الراوي : أبو موسى الأشعري عبدالله بن قيس | المحدث : الوادعي | المصدر : صحيح دلائل النبوة-الصفحة أو الرقم: 104 | خلاصة حكم المحدث : صحيح . ورجاله رجال الشيخين
الدرر السنية .

 

Najashi was impressed, but when Amr ibn al-Aas saw this, he told Al-Najashi that they were violating Ibn Maryam. Al-Najashi said to Jafar: What your friend says about Ibn Maryam?

Jafar said: he is the word of God, He is the Spirit of God, and His Word brought him out from the Virgin, whom no human had ever approached.  Al-Najashi  said: O company of priests and monks, what these people say doesn't exceed what you say about the son of Mary. He told the Prophet 's Companions: Welcome to you, I bear witness that he is the Messenger of God and the one whom Jesus, son of Mary, gave glad tidings of him. Were it not for what I am in possession of, I would have come to him to carry his sandals, stay in my land as long as you like, and he commanded us to have food and clothing, and he said: give to these (Amr Ibn Al- Aas and his companions) their gifts.


"لما نزلنا أرض الحبشة جاورنا بها خير جار النجاشي آمنا على ديننا وعبدنا الله لا نؤذى ولا نسمع شيئا نكرهه فلما بلغ ذلك قريشا ائتمروا أن يبعثوا إلى النجاشي فينا رجلين جلدين ، وأن يهدوا للنجاشي هدايا مما يستطرف من متاع مكة وكان من أعجب ما يأتيه منها إليه الأدم ، فجمعوا له أدما كثيرا ولم يتركوا من بطارقته بطريقا إلا أهدوا له هدية ، ثم بعثوا بذلك مع عبد الله بن أبي ربيعة بن المغيرة المخزومي وعمرو بن العاص بن وائل السهمي وأمروهما أمرهم ، وقالوا لهما : ادفعوا إلى كل بطريق هديته قبل أن تكلموا النجاشي فيهم ثم قدموا للنجاشي هداياه ثم سلوه أن يسلمهم إليكم قبل أن يكلمهم . قالت : فخرج فقدم على النجاشي ونحن عنده بخير دار وعند خير جار فلم يبق من بطارقته بطريق إلا دفعا إليه هديته قبل أن يكلما النجاشي ، ثم قالا لكل بطريق منهم : إنه قد صبأ إلى بلد الملك منا غلمان سفهاء فارقوا دين قومهم ولم يدخلوا في دينكم وجاءوا بدين مبتدع لا نعرفه نحن ولا أنتم وقد بعثنا إلى الملك فيهم أشراف قومهم لنردهم إليه فإذا كلمنا الملك فيهم فتشيروا عليه بأن يسلمهم إلينا ولا يكلمهم فإن قومهم أعلى بهم عينا وأعلم بما عابوا عليهم ، فقالوا لهما : نعم ثم إنهما قربا هداياهم إلى النجاشي فقبلها منهما.

 

When we came to the land of Abyssinia, we were surrounded by the best neighbor of the Negus, who believed in our religion and we worshiped God, without being hurt and without hearing anything we hate. When Quraish heard that, they decided to send two strong men to Al-Najashi, to give him gifts.. they gave him many leather gifts; as Mecca was known by its leather things, they gave also all his bishops. They sent Abdullah bin Abi Rabia bin Al-Mughirah Al-Makhzumi and Amr bin Al-Aas bin Wael Al-Sahmi and they ordered them to give every bishop his gift before speaking in anything.

Then they told every bishop, that there came to them some men who left their religion and didn't enter the religion of Al-Najashi, and that they embraced a new innovated religion, and we came here to bring them back.. So let your king bring them to us..The bishops said yes, they gave the gifts to Al-Najashi and he accepted them.

 

 ثم كلماه فقالا له : أيها الملك إنه قد صبأ إلى بلدك منا غلمان سفهاء فارقوا دين قومهم ولم يدخلوا في دينك وجاءوا بدين مبتدع لا نعرفه نحن ولا أنت وقد بعثنا إليك فيهم أشراف قومهم من آبائهم وأعمامهم وعشائرهم لتردهم إليهم فهم أعلى بهم عينا ، وأعلم بما عابوا عليهم وعاتبوهم فيه .

Then they spoke to him and said to him: O king, some foolish boys have come to your country and have left the religion of their people.

They did not enter into your religion and came with an innovated religion that neither we nor you know, and we were sent to you by the nobles of their people from their fathers, uncles, and clans to return them to them. They have higher eyes on them, and more knowledgeable about what they blamed and reprimanded them for.

 

قالت : ولم يكن شيء أبغض إلى عبد الله بن ربيعة وعمرو بن العاص من أن يسمع النجاشي كلامهم . فقالت بطارقته حوله : صدقوا أيها الملك ، قومهم أعلى بهم عينا وأعلم بما عابوا عليه فأسلمهم إليهما فليردهم إلى بلادهم وقومهم . قال : فغضب النجاشي ثم قال : لا ها الله ايم الله إذا لا أسلمهم إليهما ، ولا أكاد قوما جاوروني ونزلوا بلادي واختاروني على من سواي حتى أدعوهم فأسألهم ما يقول هذان في أمرهم . فإن كانوا كما يقولان أسلمتهم إليهما ، ورددتهم إلى قومهم . وإن كانوا على غير ذلك منعتهم منهما وأحسنت جوارهم ما جاوروني

 

Nothing was more hateful to Abdullah bin Rabia and Amr bin Al-Aas than for the Negus to hear their words

Then the bishops around him said:  O king, their people are superior to them in eyes and know what they blamed for them, so hand them over to them, and let them return them to their country and their people.

The Negus became angry and then said: No, by God, I would not hand them over to them, they are people who came to me and encamped in my country and chose me over anyone else, until I invite them and ask them what these two say about them.

If they were, as they say, I would hand them over to them and return them to their people.  And if they are otherwise, I would prevent them from them and be good to them as long as they are close to me

 

 . قالت : ثم أرسل إلى أصحاب رسول الله صلى الله عليه وعلى آله وسلم فدعاهم فلما جاءهم رسوله اجتمعوا ثم قال بعضهم لبعض ما تقولون للرجل إذا جئتموه قالوا نقول له والله ما علمنا وما أمرنا به نبينا صلى الله عليه وعلى آله وسلم كائن في ذلك ما هو كائن فلما جاءوه وقد دعا النجاشي أساقفته فنشروا مصاحفهم حوله سألهم فقال : ما هذا الدين الذي فارقتم فيه قومكم ولم تدخلوا في ديني ولا في دين أحد من هذه الأمم ؟ قالت : فكان الذي كلمه جعفر بن أبي طالب فقال له : أيها الملك كنا قوما أهل جاهلية نعبد الأصنام ونأكل الميتة ونأتي الفواحش ونقطع الأرحام ونسيء الجوار يأكل القوي منا الضعيف ، فكنا على ذلك حتى بعث الله إلينا رسولا نعرف نسبه وصدقه وأمانته وعفافه فدعانا إلى الله لنوحده ونعبده ونخلع ما كنا نعبد وآباؤنا من دونه من الحجارة والأوثان ، وأمرنا بصدق الحديث وأداء الأمانة وصلة الرحم وحسن الجوار والكف عن المحارم والدماء ، ونهانا عن الفواحش وقول الزور وأكل مال اليتيم وقذف المحصنة ، وأمرنا أن نعبد الله وحده لا نشرك به شيئا ، و أمرنا بالصلاة والزكاة والصيام . قال : فعدد عليه أمور الإسلام فصدقناه وآمنا به واتبعناه على ما جاء به فعبدنا الله وحده فلم نشرك به شيئا وحرمنا ما حرم علينا وأحللنا ما أحل لنا فعدا علينا قومنا فعذبونا وفتنونا عن ديننا ليردونا إلى عبادة الأوثان من عبادة الله . وأن نستحل ما كنا نستحل من الخبائث فلما قهرونا وظلمونا وشقوا علينا وحالوا بيننا وبين ديننا خرجنا إلى بلدك واخترناك على من سواك ورغبنا في جوارك ورجونا أن لا نظلم عندك أيها الملك . قالت : فقال له النجاشي : هل معك مما جاء به عن الله من شيء ؟ قالت : فقال له جعفر : نعم . فقال له النجاشي : فاقرأ علي . فقرأ عليه صدرا من كهيعص . قالت : فبكى والله النجاشي حتى أخضل لحيته وبكت أساقفته حتى أخضلوا مصاحفهم حين سمعوا ما تلي عليهم . ثم قال النجاشي : إن هذا والله والذي جاء به موسى ليخرج من مشكاة واحدة ، انطلقا فوالله لا أسلمهم إليكم أبدا ولا أكاد

 

Then he sent to the Companions of God’s Messenger, and he called them, so when His Messenger came to them, they gathered, then some of them said to some of them:  They said: We would say, by God, what we knew, and what our Prophet - may God bless him and grant him peace - commanded

 

When they came to him, the Najashi called his bishops who opened their books

He asked them and he said: What is this religion with which you separated your people and did not enter into my religion nor into another religion? Jafar bin Abi Talib, was the one who was speaking to him and he said to him: O King, we were a worthy people;  We worship idols, we eat dead things, we commit immoral acts, we sever ties of kinship, and we do evil to neighbours, and the strong devour the weak.  We were on that until God sent to us a Messenger from among us, we know his lineage, his truthfulness, his trustworthiness, and his faithfulness to him. So he called us to God, that we may unite Him and worship Him, and cast off what we used to worship, and our forefathers of stones and idols, and He has commanded us to speak truthfully, to fulfill trusts, and to uphold ties of kinship, to be kind to neighborhood 

and to refrain from incest and bloodshed, and forbade immorality, and false speech he forbade us from eating orphan money, and saying bad words to good women, and ordered us to worship God and not associate anything with Him, and he commanded us to pray, give alms and fast.  He enumerated the matters of Islam for him. We believed him, but our people tortured us to make us polytheists again. When they were conquering us, we went to your country, and we have chosen you and not any one else and we wanted to be in your neighborhood

He said: Do you have anything that he brought about God with you?  He said: Yes.  He said: read it to me, I read the beginning of surat Mariam, he cried that tears came to his beard, and his bishops also. He said this is like what Moses came with. I would not give them to you

 

 قالت أم سلمة : فلما خرجنا من عنده قال عمرو بن العاص والله لأنبئنهم غدا عيبهم عندهم ثم أستأصل به خضراءهم قالت فقال له عبد الله بن أبي ربيعة وكان أتقى الرجلين فينا : لا تفعل فإن لهم أرحاما وإن كانوا قد خالفونا . قال والله لأخبرنه أنهم يزعمون أن عيسى ابن مريم عبد . قالت : ثم غدا عليه الغد . فقال له : أيها الملك إنهم يقولون في عيسى بن مريم قولا عظيما فأرسل إليهم فاسألهم عما يقولون فيه . قالت : فأرسل إليهم يسألهم عنه قالت : ولم ينزل بنا مثله ، فاجتمع القوم فقال بعضهم لبعض : ماذا تقولون في عيسى إذا سألكم عنه ؟ قالوا : نقول والله فيه ما قال الله ، وما جاء به نبينا كائنا في ذلك ما هو كائن . فلما دخلوا عليه قال لهم : ما تقولون في عيسى بن مريم ؟ فقال جعفر بن أبي طالب : نقول فيه الذي جاء به نبينا . هو عبد الله ورسوله وروحه وكلمته ألقاها إلى مريم العذراء البتول . قالت : فضرب النجاشي يده إلى الأرض فأخذ منها عودا ثم قال : ما عدا عيسى بن مريم ما قلت هذا العود . فتناخرت بطارقته حوله حين قال ما قال ، فقال : وإن نخرتم والله ! اذهبوا فأنتم سيوم بأرض –والسيوم الآمنون - من سبكم غرم ، ثم من سبكم غرم . فما أحب أن لي دبرا ذهبا وأني آذيت رجلا منكم – والدبر بلسان الحبشة الجعل – ردوا عليهما هداياهما فلا حاجة لنا بها فوالله ما أخذ الله مني الرشوة حين رد علي ملكي فآخذ الرشوة فيه ، وما أطاع الناس في فأطيعهم فيه . قالت : فخرجا من عنده مقبوحين مردودا عليهما ما جاءا به ، وأقمنا عنده بخير دار مع خير جار . قالت : فوالله إنا على ذلك إذ نزل به يعني من ينازعه في ملكه . قالت : فوالله ما علمنا حزنا قط كان أشد من حزن حزناه عند ذلك تخوفا أن يظهر ذلك على النجاشي فيأتي رجل لا يعرف من حقنا ما كان النجاشي يعرف منه . قالت وسار النجاشي وبينهما عرض النيل . قالت فقال أصحاب رسول الله صلى الله عليه وعلى آله وسلم من رجل يخرج حتى يحضر وقعة القوم ثم يأتينا بالخبر . قالت فقال الزبير بن العوام أنا . قالت وكان من أحدث القوم سنا قالت فنفخوا له قربة فجعلها في صدره ثم سبح عليها حتى خرج إلى ناحية النيل التي بها ملتقى القوم ثم انطلق حتى حضرهم . قالت ودعونا الله – للنجاشي بالظهور على عدوه والتمكين له في بلاده . واستوسق عليه أمر الحبشة فكنا عنده في خير منزل حتى قدمنا على رسول الله صلى الله عليه وعلى آله وسلم وهو بمكة"الراوي : أم سلمة هند بنت أبي أمية | المحدث : الوادعي | المصدر : صحيح دلائل النبوة-الصفحة أو الرقم: 96 | خلاصة حكم المحدث : حسن - الدرر السنية .

 

Umm Salama said: When we left him, Amr bin Al-Aas said, “By God, we will inform them tomorrow of their fault. Then I will root out their greens.” She said to him, Abdullah bin Abi Rabia, who was the most pious of the two men among us: Do not do that, for they have kinship ties, even if they have disobeyed us.

By God, he said, I would tell him that they claim that Jesus, son of Mary, is a slave.  She said: Then tomorrow, He said to him: O King, they say a great saying about Jesus, son of Mary.

So he sent to them and asked them what they say about it.  She said: So he sent to them to ask them about it. She said: He did not come down to us like it. So the people gathered and said to each other: What do you say about Jesus if he asks you about him?  They said: We say, by God, in it is what God said., and what our Prophet brought in it is what it is.  When they entered upon him, he said to them: What do you say about Jesus, son of Mary?  Jaafar bin Abi Talib said: We say about him what our Prophet said. He is the servant of God, His Messenger, His spirit and His word which He delivered to the Virgin Mary.

He told them you are safe here..Whoever insults you would be fined.  I don't like that I had a gold lining and that I hurt a man among you and he said give them their gifts we have no need for them. By God, God did not take the bribe from me when he returned my kingdom to me.

She said: So they went out from him in disgrace, returning to them what they had brought, and we settled with him in the best house with the best neighbour.

She said: By God, we were on that when someone disputed his possession.  She said: By God, we have never known grief that was more severe than the grief we grieved at that time, fearing that a man would come who did not know of our rights what the Negus knew.

She said the Negus walked and between them the width of the Nile.  She said, so the companions of the Messenger of God, may God’s prayers and peace be upon him and his family, said, “A man will go out until he attends the battle of the people, then brings us the news.”She said Zubair bin Al-Awwam said "I will go".  She said, and he was one of the youngest of the people, she said, so they blew him a bag, and he put it in his chest, then swam on it until he went out to the side of the Nile, which is where the people meet, then he went until he attended them.  She said: And we prayed to God - for the Negus to defeat his enemy and enable him in his country.  He asked for advice from Abyssinia, and we were with him in the best of homes until we came to the Messenger of God, may God bless him and his family and grant them peace, while he was in Mecca. Narrated by Um Salama.

 


* - بلغَنَا مخْرَجُ النبيِّ _صلى الله عليه وسلم_ ونحنُ باليمنِ ، فخرجنا إليهِ أنا وأَخَوانِ لي أنا أصغَرُهُم ، أحدُهُما أبو بُرْدَةَ والآخرُ أبو رُهْمٍ ، إما قال : في بضعِ ، وإما قال : في ثلاثةِ وخمسينَ ، أو : اثْنَينِ وخمسينَ رجلاً في قومي ، فركِبْنا سفينةً ، فألْقَتنا سفينَتُنا إلى النجاشيِّ بالحبَشةِ ، فوافَقنا جعفرَ بنَ أبي طالبٍ ، فأقَمنا معه حتى قدِمنا جميعًا ، فوافَقنا النبيَّ _صلى الله عليه وسلم_ حين افتَتَحَ خيبرَ ، وكان أناسٌ مِنَ الناسِ يقولون لنا يعني لأهلِ السفينةِ : سبَقناكم بالهِجرةِ . ودَخلت أسماءُ بنتُ عُميسٍ ، وهي مِمن قدِم معنا ، على حفصةَ زوجِ النبيِّ _صلى الله عليه وسلم_ زائرةً ، وقد كانت هاجرت إلى النجاشيِّ فِيمَن هاجرَ ، فدخل عمرُ على حفصةَ وأسماءُ عِندَها ، فقال عمرُ حين رأى أسماءَ : مَن هذه ؟ قالت : أسماء ُبنتُ عُمَيسٍ ، قال عمرُ : آلحبشيةُ هذه ، آلبحريةُ هذه ؟ قالت أسماء ُ: نعم ، قال : سبَقناكم بالهجرةِ ، فنحن أحقُّ برسولِ اللهِ منكم ، فغضبتْ وقالت : كلاَّ واللهِ ، كنتم مع رسولِ اللهِ _صلى الله عليه وسلم_ يُطعمُ جائِعكُم ، ويَعظُ جاهِلَكُم ، وكنا في دارِ - أو في أرضِ - البُعَداءِ البُغَضاءِ بالحبشةِ ، وذلك في اللهِ ورسولهِ _صلى الله عليه وسلم_ ، وايمُ اللهِ لا أطْعَمُ طعامًا ولا أشربُ شرابًا ، حتى أذكرَ ما قلتُ لرسولِ اللهِ _صلى الله عليه وسلم_ ونحن كنا نُؤذى ونخافُ ، وسأذكرُ ذلك للنبيِّ _صلى الله عليه وسلم_ وأسألُه واللهِ ولا أكذبُ ولا أزيغُ ولا أزيدُ عليه . فلما جاء النبيُّ _صلى الله عليه وسلم_ قالت : يا نبيَّ اللهِ إن عمرَ قال كذا وكذا ؟ قال : ( فما قُلتِ له . قالت : قلتُ له كذا وكذا ، قال : ( ليس بأحقَّ بي منكم ، وله ولأصحابهِ هجرةٌ واحدةُ ، ولكم أنتم - أهلَ السفينةِ - هجرتان ) . قالت : فلقد رأيتُ أبا موسى وأصحاب السفينة يأتونني أرسالا ، يسألونني عن هذا الحديث ، ما من الدنيا شيء هم به أفرح ولا أعظم في أنفسهم مما قال لهم النبي صلى الله عليه وسلم . قال أبو بردة : قالت أسماء : رأيت أبا موسى وإنه ليستعيد هذا الحديث مني .
الراوي : أبو موسى الأشعري عبدالله بن قيس - المحدث : البخاري - المصدر : صحيح البخاري-الصفحة أو الرقم: 4230 - خلاصة حكم المحدث :صحيح- الدرر.

Ani Moussa Al Asha'ry narrated:

The news of the migration of the Prophet (from Mecca to Madina) reached us while we were in Yemen. So we set out as emigrants towards him. We were (three) I and my two brothers. I was the youngest of them, and one of the two was Abu Burda, and the other, Abu Ruhm, and our total number was either 53 or 52 men from my people. We got on board a boat and our boat took us to Negus in Ethiopia. There we met Ja`far bin Abi Talib and stayed with him. Then we all came (to Madina) and met the Prophet at the time of the conquest of Khaibar. Some of the people used to say to us, namely the people of the ship, "We have migrated before you." Asma' bint 'Umais who was one of those who had come with us, came as a visitor to Hafsa, the wife the Prophet . She had migrated along with those other Muslims who migrated to Negus. `Umar came to Hafsa while Asma' bint 'Umais was with her. `Umar, on seeing Asma,' said, "Who is this?" She said, "Asma' bint 'Umais," `Umar said, "Is she the Ethiopian? Is she the sea-faring lady?" Asma' replied, "Yes." `Umar said, "We have migrated before you (people of the boat), so we have got more right than you over Allah's Messenger  " On that Asma' became angry and said, "No, by Allah, while you were with Allah's Messenger who was feeding the hungry ones amongst you, and advised the ignorant ones amongst you, we were in the far-off hated land of Ethiopia, and all that was for the sake of Allah's Messenger . By Allah, I will neither eat any food nor drink anything till I inform Allah's Messenger of all that you have said. There we were harmed and frightened. I will mention this to the Prophet and will not tell lie or curtail your saying or add something to it.when the Prophet came, she said, "O Allah's Prophet `Umar has said so-and-so." He said (to Asma'), "What did you say to him?" Asma's aid, "I told him so-and-so." The Prophet said, "He (i.e. `Umar) has not got more right than you people over me, as he and his companions have (the reward of) only one migration, and you, the people of the boat, have (the reward of) two migrations." Asma' later on said, "I saw Abu Musa and the other people of the boat coming to me in successive groups, asking me about this narration,, and to them nothing in the world was more cheerful and greater than what the Prophet had said about them." Narrated Abu Burda

Asma' said, "I saw Abu Musa requesting me to repeat this narration again and again

 

قال: فدخلت عليه فسجدت له كما كنت أصنع ، فقال: مرحباً بصديقي ، أهديت إلي من بلادك شيئاً؟
قال: قلت : نعم أيها الملك ، قد أهديت لك أُدُماً كثيراً.
قال: ثم قدمته إليه ، فأعجبه واشتهاه .
ثم قلت: أيها الملك ، إني قد رأيت رجلاً خرج من عندك ، وهو رسول رجل عدو لنا ، فأعطنيه لأقتله ، فإنه قد أصاب من أشرافنا وأعزتنا .
قال: فغضب ، ثم مد يده فضرب بها أنفه ضربة ظننت أنه قد كسره ، فلو انشقت لي الأرض لدخلت فيها خوفا منه
ثم قلت له: أيها الملك ، والله لو ظننت أنك تكره هذا ما سألتكه.
فقال: أتسألني أن أعطيك رسول رجل يأتيه الناموس الأكبر الذي كان يأتي موسى لتقتله ؟!
قال: قلت: أيها الملك ، أكذاك هو ؟
قال: ويحك يا عمرو ، أطعني واتبعه ، فإنه والله لعلى الحق ، وليظهرن على من خالفه ، كما ظهر موسى على فرعون وجنوده .
قال: قلت: أتبايعني له على الإسلام ؟ قال: نعم . فبسط يده ، فبايعته على الإسلام.
ثم خرجت على أصحابي ، وقد حال رأيي عما كان عليه ، فكتمت أصحابي إسلامي.
ثم خرجت عامدًا لرسول الله -صلى الله عليه وسلم- بإسلامي ، فلقيت خالد بن الوليد ، وذلك قبيل الفتح ، وهو مقبل من مكة ، فقلت: أين يا أبا سليمان؟
قال: والله لقد استقام المنسم ، وان الرجل لنبي ، أذهب والله أُسْلِمُ فحتى متى؟
قال: قلت: فأنا والله ما جئت إلا للإسلام .
قال: فقدمنا على رسول الله -صلى الله عليه وسلم- فتقدم خالد بن الوليد فأسلم وبابع ، ثم دنوت ، فقلت: يا رسول الله ، إني أبايعك على أن تغفر لي ما تقدم من ذنبي ، ولا أذكر ما تأخر .
قال: فقال رسول الله -صلى الله عليه وسلم-: يا عمرو ، بايع ، فان الإسلام يجب ما كان قبله ، وإن الهجرة تجب ما كان قبلها. قال: فبايعت ، ثم انصرفت.

ملتقى أهل الحديث

 

He said: "I entered and prostrated as I used to do, he said: Welcome to my friend, have you given something me from your country?

He said: I said: Yes, I have given you a lot of leather.

He said: Then I presented it to him, and he liked it and desired it.

I said: O King, I have seen a man who came to you, and he is the messenger of a man who is an enemy to us, so give him to me to kill him, for he has struck one of our nobles and dear ones.

He said: He got angry, then extended his hand and struck his nose with it, which I thought had broken it. If the earth split open for me, I would enter it in fear of him. Then I said to him: O King, by God, if I thought you hated this, I wouldn't ask you. He said: Are you asking me to give you the messenger of a man who would receive the greatest law, that Moses used, to kill?! He said: I said: O King, is he so? He said: Woe to you, Amr! Obey me and follow him, for by God, he is upon the truth, and he will prevail over those who oppose him, just as Moses prevailed over Pharaoh and his soldiers. He said: I said: Do you pledge allegiance to him on Islam?  He said: Yes.  He extended his hand, and pledged allegiance to Islam.

Then I went out to my companions, and my opinion changed from what it was, so my I concealed my Islam.

Then I deliberately went out to the Messenger of God - may God’s prayers and peace be upon him - with my conversion to Islam, and I met Khalid ibn al-Walid, and that was before the conquest, and he was coming from Mecca, so I said: Where are you, O Abu Suleiman? He said: I swear to God,  the man is a prophet, so I go, by God, I embrace Islam, so until when? He said: I said: By God, I only came to Islam.

He said: We came to the Messenger of God - may God’s prayers and peace be upon him - and Khalid ibn al-Walid came forward and embraced Islam and pledged allegiance. Then I approached, and I said: O Messenger of God, I pledge allegiance to you on the condition that you forgive me my previous sins, and I do not remember what is later. He said: The Messenger of God - may God’s prayers and peace be upon him - said: O Amr, pledge allegiance, for Islam erases what was before it, and migration erases what was before it.  He said: I pledged allegiance, then left.

 

المجلس العشرون
الزهد في الدنيا والرغبة في الآخرة
تابع :فريقٌ في الجنةِ وفريقٌ في السعيرِ

إنَّ الحَمْدَ لله، نَحْمَدُه، ونستعينُه، ونستغفرُهُ، ونعوذُ به مِن شُرُورِ أنفُسِنَا، وَمِنْ سيئاتِ أعْمَالِنا، مَنْ يَهْدِه الله فَلا مُضِلَّ لَهُ، ومن يُضْلِلْ، فَلا هَادِي لَهُ. وأَشْهَدُ أنْ لا إلَهَ إلا اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، وأشهدُ أنَّ مُحَمَّدًا عبْدُه ورَسُولُه

إسلام عمرو بن العاص رضي الله عنه وموته

بسم الله والحمد لله والصلاة والسلام على سيد ولد آدم
نعيش لحظات مؤثرة وعبر جمة مع عمرو بن العاص رضي الله عنه وهو في سياقة الموت ،ثبتنا الله وإياكم على الحق
وقد وردت قصة عجيبة في إسلامه اشتملت على فضيلة له وللنجاشي واشتملت على تاريخ إسلامه وإسلام خالد بن الوليد -رضي الله عنه- .
ومن اللطائف أن عمرو بن العاص -رضي الله عنه- هو الصحابي الذي أسلم على يد تابعي .
-أو صحابي مخضرم- على خلاف-.
أخي المسلم: اكتب بعلم أو اسكت بحلم
ملتقى أهل الحديث

 

Amr ibn al-Aas, may God be pleased with him, converted to Islam and his death ..

We live touching moments with Amr Ibn Al-Aas, may God be pleased with him, while he is in the process of death. May God fix us and you to the truth

 

There was a strange story about his conversion to Islam, which included a virtue for him and the Negus, and it included the history of his conversion to Islam and the conversion of Khalid bin Al-Waleed - may God be pleased with him - It is nice that Amr bin Al-Aas - may God be pleased with him - is the companion who embraced Islam at the hands of one of the followers - or a veteran companion -

.
عمرو بن العاص من الصحابة الأجلاء الحمد لله ، والصلاة والسلام على رسول الله ، أما بعد:
فإن عمرو بن العاص من الصحابة الأجلاء -رضي الله عنهم- الذين توفي النبي -صلى الله عليه وسلم- وهو عنهم راض ، ومن الذين صحت لهم الفضائل والمناقب العديدة.وقد وصفه النبي -صلى الله عليه وسلم- بالصلاح وبالإيمان .

- "ابنا العاص مؤمنانِ : هشامٌ و عَمرو"
الراوي : أبو هريرة |المحدث : الألباني |المصدر : صحيح الجامع -الصفحة أو الرقم: 45 |خلاصة حكم المحدث : صحيح . الدرر .

  

Amr ibn al-Aas was one of the honorable companions - may God be pleased with them - with whom the Prophet - may God bless him and grant him peace - passed away, and he was satisfied with them, and among those for whom the many virtues were validated. The Prophet - may God’s prayers and peace be upon him - described him with righteousness and faith.

The two sons of Al-Aas are believers: Hisham and Amr.

Narrated by Abi Hurairah.

 

 

 


- خُذْ عليكَ ثيابَكَ ، وسلاحَكَ ، ثمَّ ائتِني . فأتيتُهُ وَهوَ يتوضَّأُ فصعَّدَ فيَّ النَّظَرِ ، ثمَّ طَأطأَهُ فقالَ : إنِّي أريدُ أن أَبعثَكَ على جَيشٍ فيسلِّمُكَ اللَّهُ ويغنِّمُكَ ، وأرغَبُ لَكَ منَ المالِ رَغبةً صالِحةً قال قُلتُ يا رسولَ اللَّهِ ، ما أسلَمتُ من أجلِ المالِ ، ولَكِنِّي أسلَمتُ رغبةً في الإسلامِ ، وأن أَكونَ معَ رسولِ اللَّهِ - صلَّى اللَّه عليهِ وعلى آلِهِ وسلَّمَ - . فقالَ :يا عَمرو ، نِعمَ المالِ الصَّالحِ للمرءِ الصَّالحِ.الراوي : عمرو بن العاص|المحدث : الوادعي|المصدر : الصحيح المسند-الصفحة أو الرقم: 1009 |خلاصة حكم المحدث : صحيح. الدرر .
وكانت له الجهود العظيمة في حروب الردة وفي الفتوحات الإسلامية وكان من كبار القواد في عهدي عمر وعثمان -رضي الله عنهما- .
وهو فاتح مصر وغيرها من الأماكن .

 

Amr Ibn Al-Aas narrated:

"Take your clothes and your weapon, then come to me.  So I came to him while he was performing ablution, and he looked up at me, and said: I want to send you to an army, so that God will make you safe, and will give you booty, and I desire money for you.

He said, I said, O Messenger of God, I did not embrace Islam for the sake of money, but I embraced Islam with a desire to become Muslim, and to be with the Messenger of God - may God’s prayers and peace be upon him and his family and peace.  He said: O Amr, yes, good money is for a good person".

He had great efforts in the wars of apostasy and in the Islamic conquests, and he was one of the major leaders in the eras of Omar and Uthman - may God be pleased with them both.  He is the conqueror of Egypt and other places.

 

 

عمرو بن العاص في سياقة الموت

قال الإمام مسلم في صحيحه
حَدَّثَنَا ‏ ‏مُحَمَّدُ بْنُ الْمُثَنَّى الْعَنَزِيُّ ‏ ‏وَأَبُو مَعْنٍ الرَّقَاشِيُّ ‏ ‏وَإِسْحَقُ بْنُ مَنْصُورٍ ‏ ‏كُلُّهُمْ ‏، ‏عَنْ ‏ ‏أَبِي عَاصِمٍ ‏ -‏وَاللَّفْظُ ‏ ‏لِابْنِ الْمُثَنَّى ‏- قال: ‏حَدَّثَنَا ‏ ‏الضَّحَّاكُ- يَعْنِي أَبَا عَاصِمٍ -‏ ‏قَالَ: أَخْبَرَنَا ‏ ‏حَيْوَةُ بْنُ شُرَيْحٍ ‏، ‏قَالَ :حَدَّثَنِي ‏ ‏يَزِيدُ ابْنُ أَبِي حَبِيبٍ ‏، ‏عَنْ ‏ ‏ابْنِ شِمَاسَةَ الْمَهْرِيِّ ‏، ‏قَالَ :‏
حَضَرْنَا ‏ ‏عَمْرَو بْنَ الْعَاصِ ‏ ‏وَهُوَ ‏ ‏فِي سِيَاقَةِ ‏ ‏الْمَوْتِ فَبَكَى طَوِيلًا وَحَوَّلَ وَجْهَهُ إِلَى الْجِدَارِ، فَجَعَلَ ابْنُهُ يَقُولُ :يَا أَبَتَاهُ أَمَا بَشَّرَكَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏بِكَذَا أَمَا بَشَّرَكَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏بِكَذَا . قَالَ :فَأَقْبَلَ بِوَجْهِهِ فَقَالَ: إِنَّ أَفْضَلَ مَا نُعِدُّ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ ‏ ‏مُحَمَّدًا رَسُولُ اللَّهِ ،‏ ‏إِنِّي كُنْتُ عَلَى أَطْبَاقٍ ثَلَاثٍ لَقَدْ رَأَيْتُنِي وَمَا أَحَدٌ أَشَدَّ بُغْضًا لِرَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏مِنِّي وَلَا أَحَبَّ إِلَيَّ أَنْ أَكُونَ قَدْ اسْتَمْكَنْتُ مِنْهُ فَقَتَلْتُهُ فَلَوْ مُتُّ عَلَى تِلْكَ الْحَالِ لَكُنْتُ مِنْ أَهْلِ النَّارِ فَلَمَّا جَعَلَ اللَّهُ الْإِسْلَامَ فِي قَلْبِي أَتَيْتُ النَّبِيَّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏فَقُلْتُ ابْسُطْ يَمِينَكَ فَلْأُبَايِعْكَ، فَبَسَطَ يَمِينَهُ قَالَ فَقَبَضْتُ يَدِي قَالَ:
"مَا لَكَ يَا ‏ ‏عَمْرُو"‏ ‏قَالَ قُلْتُ أَرَدْتُ أَنْ أَشْتَرِطَ
قَالَ:" تَشْتَرِطُ بِمَاذَا"؟. قُلْتُ: أَنْ يُغْفَرَ لِي، قَالَ ‏:
‏أَمَا عَلِمْتَ أَنَّ الْإِسْلَامَ يَهْدِمُ مَا كَانَ قَبْلَهُ وَأَنَّ الْهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلِهَا وَأَنَّ الْحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ"

وَمَا كَانَ أَحَدٌ أَحَبَّ إِلَيَّ مِنْ رَسُولِ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏وَلَا أَجَلَّ فِي عَيْنِي مِنْهُ وَمَا كُنْتُ أُطِيقُ أَنْ أَمْلَأَ عَيْنَيَّ مِنْهُ إِجْلَالًا لَهُ وَلَوْ سُئِلْتُ أَنْ أَصِفَهُ مَا أَطَقْتُ لِأَنِّي لَمْ أَكُنْ أَمْلَأُ عَيْنَيَّ مِنْهُ وَلَوْ مُتُّ عَلَى تِلْكَ الْحَالِ لَرَجَوْتُ أَنْ أَكُونَ مِنْ أَهْلِ الْجَنَّةِ ،ثُمَّ وَلِينَا أَشْيَاءَ مَا أَدْرِي مَا حَالِي فِيهَا،
فَإِذَا أَنَا مُتُّ فَلَا تَصْحَبْنِي نَائِحَةٌ وَلَا نَارٌ فَإِذَا دَفَنْتُمُونِي ‏ ‏فَشُنُّوا ‏ ‏عَلَيَّ التُّرَابَ شَنًّا ثُمَّ أَقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا تُنْحَرُ ‏ ‏جَزُورٌ ‏ ‏وَيُقْسَمُ لَحْمُهَا حَتَّى أَسْتَأْنِسَ بِكُمْ وَأَنْظُرَ مَاذَا أُرَاجِعُ بِهِ رُسُلَ رَبِّي"
صحيح مسلم / 1-كتاب الإيمان /54- باب ‏كون الإسلام يهدم ما قبله وكذا الهجرة والحج‏ / حديث رقم :192-(121) / ص: 39

 

Narrated on the authority of Ibn Shamasa Mahri that he said

We went to Amr b. al-As and he was about to die. He wept for a long time and turned his face towards the wall. His son said: Did the Messenger of Allah (may peace be upon him not give you tidings of this? Did the Messenger of Allah not give you tidings of this? He (the narrator) said: He turned his face (towards the audience) and said: The best thing which we can count upon is the testimony that there is no god but Allah and that Mohammad is the Messenger of Allah. Verily I have passed through three phases. (The first one) in which I found myself averse to none else more than I was averse to the Messenger of Allah and there was no other desire stronger in me than the one that I should overpower him and kill him. Had I died in this state, I would have been definitely one of the denizens of Fire. When Allah instilled the love of Islam in my heart, I came to the Apostle and said: Stretch out your right hand so that may pledge my allegiance to you. He stretched out his right hand, I withdrew my hand, He (the Holy Prophet) said: What has happened to you, O 'Amr? replied: I intend to lay down some condition. He asked: What condition do you intend to put forward? I said: should be granted pardon. He (the Holy Prophet) observed: Are you not aware of the fact that Islam wipes out all the previous (misdeeds)? Verily migration wipes out all the previous (misdeeds), and verily the pilgrimage wipes out all the (previous) misdeeds. And then no one as or dear to me than the Messenger of Allah and none was more sublime in my eyes than he, Never could I, pluck courage to catch a full glimpse of his face due to its splendour. So if I am asked to describe his features, I cannot do that for I have not eyed him fully. Had I died in this state had every reason to hope that I would have bee among the dwellers of Paradise. Then we were responsible for certain things (in the light of which) I am unable to know what is in store for me. When I die, let neither female mourner nor fire accompany me. When you bury me, fill my grave well with earth, then stand around it for the time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy and (in your company) ascertain what answer I can give to the messengers (angels) of Allah  Sahih Moslem

 

 


في الحديثِ: إثباتُ سُؤالِ الملَكينِ في القَبْرِ.
وفيه: المُكثُ عند القَبرِ بعد الدَّفنِ نحوَ ما ذكَر؛ لِما ذكَر.
وفيه: صبُّ التُّرابِ في القبرِ؛ فإنَّه لا يُقعَدُ عليه.
وفيه: عِظَمُ موقعِ الإسلامِ والهجرةِ والحجِّ، وأنَّ كلَّ واحدٍ منها يهدِمُ ما كان قبْلَه مِن المعاصي.
وفيه: النَّهيُ عن النِّياحةِ أو اتِّباعِ الميِّتِ بنارٍ.
وفيه: هيبةُ الصَّحابةِ وإجلالُهم للنَّبيِّ صلَّى اللهُ عليه وسلَّم.
وفيه: تنبيهُ المُحتَضَرِ على إحسانِ ظنِّه باللهِ سبحانه وتعالى، وذِكرُ آياتِ الرَّجاءِ وأحاديثِ العفوِ عنده، وتبشيرُه بما أعَدَّه اللهُ تعالى للمُسلِمينَ، وذِكرُ حسَنِ أعمالِه عنده؛ ليحسُنَ ظنُّه باللهِ تعالى ويموتَ عليه.
وفيه: أنَّ المُؤمنَ لا تفارقُه خشيةُ اللهِ، ولو عَمِل مِن الصَّالحاتِ ما عمِل.
هنا .

 

In the hadith: Proving the question of the two angels in the grave.

 In it: staying at the grave after burial, as mentioned; 

In it: pouring dirt into the grave;  He does not sit on it.  In it: the greatness of the position of Islam, immigration and pilgrimage, and that each one of them destroys the sins that were before it.

In it: Forbidding wailing or following the dead with fire.  In it: the prestige of the Companions and their reverence for the Prophet, may God bless him and grant him peace.

In it: alerting the dying person to his good faith in God Almighty, mentioning the verses of hope and the hadiths of pardon to him, and giving him good tidings of what God Almighty has prepared for the Muslims, and mentioning his good deeds.  To improve his belief in God Almighty and die on it.

 In it: that the believer should always have a fear of God, even if he did good deeds.

  

أبو الدرداء

أبو الدرداء رضي الله عنه – واسمه عويمر – من قرّاء الصحابة ، وقد توفي لسنتين بقيتا من خلافة عثمان رضي الله عنه، وتزوّج امرأتين :
الأولى : 
أم الدرداء الكبرى الصحابية رضي الله عنها .
وهي خَيْرَةُ بِفَتْحِ الْمُعْجَمَةِ وَسُكُونِ التَّحْتَانِيَّةِ بِنْتُ أَبِي حَدْرَدٍ الْأَسْلَمِيَّةُ صَحَابِيَّةٌ بِنْتُ ... ، ماتت قبل أبي الدرداء،
الثانية : أم الدرداء الصغرى التابعية .
وهي 
هُجَيْمَةُ بِنْتُ حُيَيٍّ الوَصَّابِيَّةُ، مات أبو الدرداء عنها، فلم تتزوّج بعده، وترجم لها المزّي في تهذيب الكمال (8569)، وذكر أنها كانت يتيمة في حِجر أبي الدرداء، ولها ترجمة مطوّلة في تاريخ دمشق، ونقل ابن عساكر عن التاريخ الأوسط للبخاري أنها حجّت سنة إحدى وثمانين وأنها كانت فقيهة، وذكر ابن حجر في تقريب التهذيب (8728) أنها ماتت سنة إحدى وثمانين .

Abu al-Darda

 Abu al-Darda’, may God be pleased with him - and his name is Uwaimir - was one of the reciters of the Companions, and he died for two years that remained during the caliphate of Uthman, may God be pleased with him, and he married two women

The first: Umm al-Darda al-Kubra, the Companion, may God be pleased with her.  she is benevolent

The daughter of Abu Hadrad Al-Aslamiyyah. She died before Abu Al-Darda'.

The second: Umm al-Darda al-Sughra, the Tabi’iyah.  She is Hojayma the daughter of Hayy al-Wasabiah, Abu al-Darda’ died on her behalf, and she did not marry after him.

Al-Mizzi in "Tahdheeb Al-Kamal "(8569) wrote about her, and mentioned that she was an orphan at Abu Al-Darda’.

She has a long biography in the History of Damascus, and Ibn Asakir reported on the "Middle History of Al-Bukhari" that she performed the pilgrimage in the year eighty-one and that she was a jurist, and Ibn Hajar mentioned in "Taqrib Al-Tahdheeb" (8728) that she died in the year eighty-one.

 

 

ولأبي الدرداء من أم الدرداء الكبرى الصحابية :
- ابنه 
بلال، روى عن أبيه أحاديث، وكان قاضيًا، ترجم له المزِّي في تهذيب الكمال (768)، وهو أسنّ من أم الدرداء الصغرى، وتوفي سنة ثلاث وتسعين، وله عقب .
- ابنته الدرداء، روت عن أبيها حديثًا مرفوعًا؛ أخرجه البزار (2198 – مختصر زوائده لابن حجر)، ولها ترجمة في تاريخ يحيى بن معين (3/124/ ت : أحمد نور سيف، وتوفّيت قبل أم الدرداء الصغرى،

وذكر مسلم في صحيحه (2733) أن زوجها هو صفوان بن عبد الله بن صفوان ، وهو من الرواة عن أبي الدرداء .ملتقى أهل الحديث .

 

 

 Abu al-Darda’ had from Umm al-Darda’ al-Kubra; the Companion: His son Bilal, he narrated hadiths on the authority of his father, and he was a judge. Al-Mazi in "Tahdhib al-Kamal" (768) wrote about him.

His daughter, Al-Darda’, narrated from her father a hadith in a chain of transmission.  She died before Umm Al-Darda’ Al-Soghra.


Muslim mentioned in his Sahih (2733) that her husband is Safwan bin Abdullah bin Safwan, and he is one of the narrators on the authority of Abu al-Darda

 

 

-آخى النبيُّ صلَّى اللهُ عليهِ وسلَّم بين سلمانَ وأبي الدرداءِ، فزار سلمانُ أبا الدرداءِ، فرأى أمَّ الدرداءِ متبذِّلةً، فقال لها : ما شأنُكِ ؟ قالت : أَخُوكَ أبو الدرداءِ ليس له حاجةٌ في الدنيا، فجاء أبو الدرداءِ، فصنع له طعامًا، فقال : كُلْ فإني صائمٌ، قال : ما أنا بآكِلٍ حتى تأكلَ، فأكل، فلما كان الليلُ ذهب أبو الدرداءِ يقومُ، فقال : نَمْ، فنام، ثم ذهب يقومُ، فقال : نَمْ، فلما كان آخِرُ الليلِ، قال سلمانُ : قُمِ الآنَ، قال : فصَلَّيَا، فقال له سلمانُ : إن لربِّكَ عليك حقًّا، ولنفسِك عليك حقًّا، ولأهلِك عليك حقًّا، فأَعْطِ كلَّ ذِي حقٍّ حقَّه، فأتى النبيَّ صلَّى اللهُ عليهِ وسلَّم فذكر ذلك له، فقال النبيُّ صلَّى اللهُ عليهِ وسلَّم : ( صَدَق سلمانُ ) . أبو جُحَيْفَةَ وهبٌ السُّوائيُّ، يقال : وَهْبُ الخيرِ

الراوي : وهب بن عبدالله السوائي أبو جحيفة |المحدث: البخاري | المصدر : صحيح البخاري -الصفحة أو الرقم: 6139 | خلاصة حكم المحدث : صحيح| انظر شرح الحديث رقم 15224 -الدرر .

 

Narrated Abu Juhaifa

The Prophet established a bond of brotherhood between Salman and Abu Darda'. Salman paid a visit to Abu ad-Darda and found Um Ad-Darda' dressed in shabby clothes and asked her why she was in that state.?" She replied, "Your brother, Abu Ad-Darda is not interested in the luxuries of this world." In the meantime Abu Ad-Darda came and prepared a meal for him (Salman), and said to him, "(Please) eat for I am fasting." Salman said, "I am not going to eat, unless you eat." So Abu Ad-Darda' ate. When it was night, Abu Ad-Darda' got up (for the night prayer). Salman said (to him), "Sleep," and he slept. Again Abu- Ad-Darda' got up (for the prayer), and Salman said (to him), "Sleep." When it was the last part of the night, Salman said to him, "Get up now (for the prayer)." So both of them offered their prayers and Salman said to Abu Ad-Darda',"Your Lord has a right on you; and your soul has a right on you; and your family has a right on you; so you should give the rights of all those who have a right on you). Later on Abu Ad-Darda' visited the Prophet and mentioned that to him. The Prophet, said, "Salman has spoken the truth. Sahih Al Bukhari

 

قَدِمْتُ الشامَ فصَلَّيْتُ ركعتين ، ثم قُلْتُ : اللهمَّ، يَسِّرْ لي جليسًا صالحًا ، فأَتَيْتُ قومًا فجَلَسْتُ إليهم ، فإذا شيخٌ قد جاء حتى جلَسَ إلى جنبي ، قلتُ : مَن هذا ؟ قالوا : أبو الدرداءِ . فقُلْتُ : إني دعوتُ اللهَ أن يُيَسِّرَ لي جليسًا صالحًا . فيَسَّرَكَ لي . قال : ممَن أنت ؟ قلتُ : مِن أهلِ الكوفةِ ، قال : أو ليس عندَكم ابنُ أمِّ عبدٍ ، صاحبُ النعلين والوِسادِ والمِطْهَرَةِ ، وفيكم الذي أجارَه اللهُ مِن الشيطانِ - يعني: على لسانِ نبيِّه صلى الله عليه وسلم - أو ليس فيكم صاحبُ سرِّ النبيِّ صلى الله عليه وسلم الذي لا يَعْلَمُه أحدٌ غيرُه ، ثم قال : كيف يقرأُ عبدُ اللهِ : والليل إذا يغشى . فقَرَأْتُ عليه : والليل إذا يغشى . والنهار إذا تجلى . والذكر والأنثى . قال : واللهِ لقد أَقَرَأَنِيها رسولُ اللهِ صلى الله عليه وسلم مِن فِيه إلى فِي .
الراوي : أبو الدرداء | المحدث : البخاري | المصدر : صحيح البخاري -الصفحة أو الرقم: 3742 | خلاصة حكم المحدث : صحيح | انظر شرح الحديث رقم 15427 الدرر .

 

Abu-Ad-Darda narrated:

I went to Sham and offered a two-rak`at prayer and then said, "O Allah! Bless me with a good pious companion." So I went to some people and sat with them. An old man came and sat by my side. I asked, "Who is he?" They replied, "(He is) Abu-Ad-Darda.' I said (to him), "I prayed to Allah to bless me with a pious companion and He sent you to me." He asked me, "From where are you?" I replied, "From the people of Al-Kufa." He said, "Isn't there amongst you Ibn Um `Abd, the one who used to carry the shoes, the cushion(or pillow) and the water for ablution? Is there amongst you the one whom Allah gave Refuge from Satan through the request of His Prophet. Is there amongst you the one who keeps the secrets of the Prophet which nobody knows except him?" Abu Darda further asked, "How does `Abdullah (bin Mas`ud) recite the Sura starting with, 'By the Night as it conceals (the light)." (92.1) Then I recited before him: 'By the Night as it envelops: And by the Day as it appears in brightness; And by male and female.' (91.1-3) On this Abu Ad-Darda' said, "By Allah, the Prophet  made me recite the Sura in this way while I was listening to him (reciting it).


-
أنَّ رجلًا قالَ : يا رسولَ اللَّهِ: إنَّ لفُلانٍ نَخلةً ، وأَنا أقيمُ حائطي بِها ، فأمرهُ أن يُعْطيَني حتَّى أقيمَ حائطي بِها ، فقالَ لَهُ النَّبيُّ صلَّى اللَّهُ عليهِ وعلى آلِهِ وصحبِهِ وسلَّمَ: أعطِها إيَّاهُ بنخلةٍ في الجنَّةِ فأبى ، فأتاهُ أبو الدَّحداحِ فقالَ: بِعني نخلتَكَ بحائطي. ففعلَ ، فأتى النَّبيَّ صلَّى اللَّهُ عليهِ وعلى آلِهِ وصحبِهِ وسلَّمَ فقالَ: يا رسولَ اللَّهِ ، إنِّي قدِ ابتَعتُ النَّخلةَ بحائطي. قالَ: فاجعَلها لَهُ ، فقد أعطيتُكَها. فقالَ رسولُ اللَّهِ صلَّى اللَّهُ عليهِ وعلى آلِهِ وصحبِهِ وسلَّمَ: كَم مِن عذقٍ رَداحٍ لأبي الدَّحداحِ في الجنَّةِ قالَها مرارًا. قالَ: فأتى امرأتَهُ فقالَ: يا أمَّ الدَّحداحِ اخرُجي منَ الحائطِ ، فقد بعتُهُ بنخلةٍ في الجنَّةِ. فقالَت: ربحَ البيعُ. أو كلِمةً تشبِهُها .
الراوي : أنس بن مالك | المحدث : الوادعي | المصدر : الصحيح المسند
الصفحة أو الرقم: 26| خلاصة حكم المحدث : صحيح .الدرر .

 

Anas Ibn Malik narrated "

 "That a man said: O Messenger of God: So-and-so has a palm tree, and I build my walls with it.

So order him to give it to me so I could build my wall with it. The Prophet, may God bless him and his family and companions, said to him: Give it to him with a date-palm tree in Paradise, but he refused.

So Abu Al-Dahdah came to him and said: Sell me your date palm for my wall.  So he did, and he came to the Prophet, may God’s prayers and peace be upon him, his family and companions, and said: O Messenger of God, I have sold a palm tree for my wall. He said: Give it to him, for I have given it to you.  The Messenger of God, may God’s prayers and peace be upon him, his family and companions, said: How many sweet-tasting sweeteners to Abu al-Dahdah in Paradise he said repeatedly. He said: So he came to his wife and said: O Umm Al-Dahdah, get out of the wall, for I sold him for a date-palm tree in Paradise.  She said: The sale is won.  Or something similar.

 


  
لم يفكر أبو الدحداح في البستان وما يمثله له , وما يمثله هذا التبادل من خطأ تجاري فادح بمعيار أهل الدنيا , ولكن   كل معايير أهل الدنيا تسقط بشراء نخلة في الجنة , فيساومه أبو الدحداح على بستانه كاملا بكل ما فيه من نخيل وثمار وبئر محفورة وبيت للسكنى وحائط يحفظه كل ذلك في مقابل هذه النخلة ويرجوه القبول , انه لا يريد النخلة فعنده من النخيل ما يكفيه وما يزيد عليها ناتجا وثمرا , هو يريد ما وراءها , وهنا تحقق لهما العقد وربحا سويا , ربح أحدهما حائطا كبيرا بنخيله وثماره , بينما ربح الآخر موضع قدم له في الجنة ليضمن دخوله فيها , فما أعظم ربح أبي الدحداح فما أعظم ربح أبي الدحداح الذي ردده النبي صلى الله عليه وسلم مرارا كم من عذق دواح لأبي الدحداح , كم من عذق دواح لأبي الدحداح - ونأتي للموقف الأكثر دلالة ورقيا , لحظة أن يدخل أبو الدحداح على أم الدحداح طالبا منها مفارقة بيتها وبستانها وأشجارها ونخيلها , فكانت على نفس المستوى الإيماني , لم تتردد ولم تناقشه ولم تخرج وهي ممتعضة من قراراه ولم تكن عونا لنفسه عليه , بل تقبلت البيع بفرح , وأعانته على تنفيذه وشجعته قائلة ربح البيع أو ربحت البيع , فكانت مثالا مغايرا لطبيعة نساء كثيرات , لكنها من نساء الصحابة اللاتي بعن ما يملكن إرضاء لله , فهانت عليهن كل الممتلكات الدنيوية , فحالها مثل حالهن جميعا يوم أن خرجن من حليهن لتجهيز جيش تبوك , وكحال من سألن النبي صلى الله عليه وسلم عن سبل الأجر لهن حيث اعتقدن أن الرجال قد ذهبوا بكل الأجر بالجمعة والجماعة والجهاد , لم يشغلن أنفسهم بتفاهات يسمونها اليوم بحقوق المرأة , فكن يعلمن أن الإسلام قد اجزل لهن العطاء وجعلهن مساوين للرجال تماما في التكليف والأجر مع اختصاصها ببعض التخفيف لطبيعتها التي خلقها الله عليها إنهن نساء الصحابة اللاتي شاركن في الجهات يسقين المقاتلين ويداوين الجرحى بل ويقاتلن أيضا إذا حمي الوطيس واشتد الكرب , فمنن من قتلت من يحوم حول حصنهن في الأحزاب ومنهن من قتلت تسعة بعامود خيمتها ومنهن من دافعت عن رسول الله صلى الله عليه وسلم مع الرجال في أعظم ملاحم المرأة في كل العصور لم يربح أبو الدحداح وحده , بل ربح آل الدحداح جميعا , فهنيئا لهم جميعًا , فكم أعد لهم من عذق دواح في الجنة .
منقول بتصرف.

 

Abu al-Dahdah did not think about the orchard and what it represents for him, and what this exchange represents of a grave commercial error according to the standards of the people of this world, but all the standards of the people of this world fall by buying a palm tree in Paradise.

Abu al-Dahdah bargained with him over his entire orchard, with all its palms and fruits, a dug well, a dwelling house, and a wall that he preserves, all in exchange for this palm tree, hoping for his acceptance.

He does not want the date-palm tree, as he has palms that suffice him and that which exceeds it, in output and fruits. He wants what is behind it, and here he achieved the contract and profit together, one of them won a large wall with his palms and fruits, while the other gained a foothold in Paradise to ensure his entry into it. How great is Abu Al-Dahdah’s profit, so what is the greater Abu Al-Dahdah’s profit, which the Prophet, may God’s prayers and peace be upon him, repeatedly repeated!

We come to the most indicative and sophisticated position, the moment that Abu Al-Dahdah enters Umm Al-Dahdah, asking her to leave her house, orchard, trees and palms. She was on the same level of faith, she did not hesitate, did not discuss him, did not come out with resentment from his decisions, and she was not a help to himself against him, but rather accepted the sale with joy, and helped him to implement it and encouraged him, saying the sale is profit or the sale is profit, and she was an example different from the nature of many women, but she was one of the women of the Companions who sold what they owned to please God. All worldly possessions were neglected for them, so it was like all of them on the day that they came out of their jewelry to prepare the Tabuk army, and like those who asked the Prophet, may God’s prayers and peace be upon him, about ways to have hasanat, as they believed that the men had gone with all the reward with Friday, congregation and jihad, they did not occupy themselves with trifles that they call today woman's rights.

So they knew that Islam had rewarded them generously with giving and made them completely equal to men in terms of assignment and reward, with its specialization in some mitigation of the nature that God created for it.

They are the women of the Companions who participated in the battles, watering the fighters, treating the wounded, and even fighting when the battle became hot and the anguish intensified.  Among them were those who killed those who hovered around their fortress in al-Ahzab, and among them were those who killed nine with the pillar of their tent, and among them were those who defended the Messenger of God, may God’s prayers and peace be upon him, with men in the greatest epics of women in all ages. Abu Al-Dahdah didn't win alone, but the Al-Dahdah family won all, so congratulations to all of them, for how many sweet treats he has prepared for them in Paradise.

 

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