Tarikh (al-Tabari) 1409
The Expedition of Muʾtah
فَصْلٌ فِي فَضْلِ هَؤُلَاءِ الْأُمَرَاءِ الثَّلَاثَةِ زَيْدٍ وَجَعْفَرٍ وَعَبْدِ اللَّهِ، ؓ أَمَّا زَيْدُ بْنُ حَارِثَةَ بْنِ شَرَاحِيلَ بْنِ كَعْبِ بْنِ عَبْدِ الْعُزَّى بْنِ امْرِئِ الْقَيْسِ بْنِ عَامِرِ بْنِ النُّعْمَانِ بْنِ عَامِرِ بْنِ عَبْدِ وُدِّ بْنِ عَوْفِ بْنِ كِنَانَةَ بْنِ بَكْرِ بْنِ عَوْفِ بْنِ عُذْرَةَ بْنِ زَيْدِ اللَّاتِ بْنِ رُفَيْدَةَ بْنِ ثَوْرِ بْنِ كَلْبِ بْنِ وَبَرَةَ بْنِ تَغْلِبَ بْنِ حُلْوَانَ بْنِ عِمْرَانَ بْنِ الْحَافِ بْنِ قُضَاعَةَ الْكَلْبِيُّ الْقُضَاعِيُّ، مَوْلَى رَسُولِ اللَّهِ ﷺ، وَذَلِكَ أَنَّ أُمَّهُ ذَهَبَتْ تَزُورُ أَهْلَهَا، فَأَغَارَتْ عَلَيْهِمْ خَيْلُ بَلْقَيْنِ فَأَخَذُوهُ، فَاشْتَرَاهُ حَكِيمُ بْنُ حِزَامٍ لِعَمَّتِهِ خَدِيجَةَ بِنْتِ خُوَيْلِدٍ. وَقِيلَ: اشْتَرَاهُ رَسُولُ اللَّهِ ﷺ لَهَا، فَوَهَبَتْهُ مِنْ رَسُولِ اللَّهِ ﷺ قَبْلَ النُّبُوَّةِ، فَوَجَدَهُ أَبُوهُ، فَاخْتَارَ الْمُقَامَ عِنْدَ رَسُولِ اللَّهِ ﷺ، فَأَعْتَقَهُ وَتَبَنَّاهُ، فَكَانَ يُقَالُ لَهُ: زَيْدُ بْنُ مُحَمَّدٍ. وَكَانَ رَسُولُ اللَّهِ ﷺ يُحِبُّهُ حُبًّا شَدِيدًا، وَكَانَ أَوَّلَ مَنْ أَسْلَمَ مِنَ الْمَوَالِي، وَنَزَلَ فِيهِ آيَاتٍ مِنَ الْقُرْآنِ، مِنْهَا قَوْلُهُ تَعَالَى: وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ( الْأَحْزَابِ: 4 ) وَقَوْلُهُ تَعَالَى: ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ ( الْأَحْزَابِ: 5 ) وَقَوْلُهُ تَعَالَى: مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ ( الْأَحْزَابِ: 40 ) وَقَوْلُهُ: وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا الْآيَةَ ( الْأَحْزَابِ: 37 ). أَجْمَعُوا أَنَّ هَذِهِ الْآيَاتِ أُنْزِلَتْ فِيهِ، وَمَعْنَى أَنْعَمَ اللَّهُ عَلَيْهِ أَيْ بِالْإِسْلَامِ، وَأَنْعَمْتَ عَلَيْهِ أَيْ بِالْعِتْقِ، وَقَدْ تَكَلَّمْنَا عَلَيْهَا فِي " التَّفْسِيرِ ". وَالْمَقْصُودُ أَنَّ اللَّهَ تَعَالَى لَمْ يُسَمِّ أَحَدًا مِنَ الصَّحَابَةِ فِي الْقُرْآنِ غَيْرَهُ، وَهَدَاهُ إِلَى الْإِسْلَامِ، وَأَعْتَقَهُ رَسُولُ اللَّهِ ﷺ، وَزَوَّجَهُ مَوْلَاتَهُ أُمَّ أَيْمَنَ، وَاسْمُهَا بَرَكَةُ، فَوَلَدَتْ لَهُ أُسَامَةَ بْنَ زَيْدٍ، فَكَانَ يُقَالُ لَهُ: الْحِبُّ بْنُ الْحِبِّ، ثُمَّ زَوَّجَهُ بِابْنَةِ عَمَّتِهِ زَيْنَبَ بِنْتِ جَحْشٍ، وَآخَى بَيْنَهُ وَبَيْنَ عَمِّهِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ، وَقَدَّمَهُ فِي الْإِمْرَةِ عَلَى ابْنِ عَمِّهِ جَعْفَرِ بْنِ أَبِي طَالِبٍ يَوْمَ مُؤْتَةَ،. وَعَنْ وَائِلِ بْنِ دَاوُدَ، سَمِعْتُ الْبَهِيَّ يُحَدِّثُ أَنَّ عَائِشَةَ كَانَتْ تَقُولُ: مَا بَعَثَ رَسُولُ اللَّهِ ﷺ زَيْدَ بْنَ حَارِثَةَ فِي سَرِيَّةٍ إِلَّا أَمَّرَهُ عَلَيْهِمْ، وَلَوْ بَقِيَ بَعْدَهُ لَاسْتَخْلَفَهُ.. وَعَنِ ابْنِ عُمَرَ، ؓ، أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَ بَعْثًا، وَأَمَّرَ عَلَيْهِمْ أُسَامَةَ بْنَ زَيْدٍ، فَطَعَنَ بَعْضُ النَّاسِ فِي إِمْرَتِهِ، فَقَامَ رَسُولُ اللَّهِ ﷺ فَقَالَ: " إِنْ تَطْعَنُوا فِي إِمْرَتِهِ فَقَدْ كُنْتُمْ تَطْعَنُونَ فِي إِمْرَةِ أَبِيهِ مِنْ قَبْلُ، وَايْمُ اللَّهِ إِنْ كَانَ لَخَلِيقًا لِلْإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ. وَعَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا أُصِيبَ زَيْدُ بْنُ حَارِثَةَ، جِيءَ بِأُسَامَةَ بْنِ زَيْدٍ، فَأُوقِفَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ، فَدَمَعَتْ عَيْنَا رَسُولِ اللَّهِ ﷺ، فَأُخِّرَ، ثُمَّ عَادَ مِنَ الْغَدِ فَوَقَفَ بَيْنَ يَدَيْهِ فَقَالَ: " أُلَاقِي مِنْكَ الْيَوْمَ مَا لَقِيتُ مِنْكَ أَمْسِ وَهَذَا الْحَدِيثُ فِيهِ غَرَابَةٌ. وَاللَّهُ أَعْلَمُ. وَقَدْ تَقَدَّمَ فِي " الصَّحِيحَيْنِ " أَنَّهُ لَمَّا ذَكَرَ مُصَابَهُمْ وَهُوَ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، فَوْقَ الْمِنْبَرِ، جَعَلَ يَقُولُ: " أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا جَعْفَرٌ فَأُصِيبَ، ثُمَّ أَخَذَهَا عَبْدُ اللَّهِ بْنُ رَوَاحَةَ فَأُصِيبَ، ثُمَّ أَخَذَهَا سَيْفٌ مِنْ سُيُوفِ اللَّهِ فَفَتَحَ اللَّهُ عَلَيْهِمْ ". قَالَ: وَإِنَّ عَيْنَيْهِ لَتَذْرِفَانِ. وَقَالَ: " وَمَا يَسُرُّهُمْ أَنَّهُمْ عِنْدَنَا وَفِي الْحَدِيثِ الْآخَرِ أَنَّهُ شَهِدَ لَهُمْ بِالشَّهَادَةِ، فَهُمْ مِمَنْ يُقْطَعُ لَهُمْ بِالْجَنَّةِ. وَقَدْ قَالَ حَسَّانُ بْنُ ثَابِتٍ يَرْثِي زَيْدَ بْنَ حَارِثَةَ وَابْنَ رَوَاحَةَ: عَيْنُ جُودِي بِدَمْعِكِ الْمَنْزُورِ وَاذْكُرِي فِي الرَّخَاءِ أَهَلَ الْقُبُورِ وَاذْكُرِي مُؤْتَةَ وَمَا كَانَ فِيهَا يَوْمَ رَاحُوا فِي وَقَعْةِ التَّغْوِيرِ حِينَ رَاحُوا وَغَادَرُوا ثَمَّ زَيْدًا نِعْمَ مَأْوَى الضَّرِيكِ وَالْمَأْسُورِ حِبَّ خَيْرِ الْأَنَامِ طُرًّا جَمِيعًا سَيِّدِ النَّاسِ حُبُّهُ فِي الصُّدُورِ ذَاكُمُ أَحْمَدُ الَّذِي لَا سِوَاهُ ذَاكَ حُزْنِي لَهُ مَعًا وَسُرُورِي إِنَّ زَيْدًا قَدْ كَانَ مِنَّا بِأَمْرٍ لَيْسَ أَمْرَ الْمُكَذَّبِ الْمَغْرُورِ ثُمَّ جُودِي لِلْخَزْرَجِيِّ بِدَمْعٍ سَيِّدًا كَانَ ثَمَّ غَيْرَ نَزُورِ قَدْ أَتَانَا مِنْ قَتْلِهِمْ مَا كَفَانَا فَبِحُزْنٍ نَبِيتُ غَيْرَ سُرُورِ وَأَمَّا جَعْفَرُ بْنُ أَبِي طَالِبِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، فَهُوَ ابْنُ عَمِّ رَسُولِ اللَّهِ ﷺ، وَكَانَ أَكْبَرُ مِنْ أَخِيهِ عَلِيٍّ بِعَشْرِ سِنِينَ، وَكَانَ عَقِيلٌ أَسَنَّ مِنْ جَعْفَرٍ بِعَشْرِ سِنِينَ، وَكَانَ طَالِبٌ أَسَنَّ مِنْ عَقِيلٍ بِعَشْرِ سِنِينَ، أَسْلَمَ جَعْفَرٌ قَدِيمًا، وَهَاجَرَ إِلَى الْحَبَشَةِ، وَكَانَتْ لَهُ هُنَالِكَ مَوَاقِفُ مَشْهُورَةٌ، وَمَقَامَاتٌ مَحْمُودَةٌ، وَأَجْوِبَةٌ سَدِيدَةٌ، وَأَحْوَالٌ رَشِيدَةٌ، وَقَدْ قَدَّمْنَا ذَلِكَ فِي هِجْرَةِ الْحَبَشَةِ، وَلِلَّهِ الْحَمْدُ. وَقَدْ قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ يَوْمَ خَيْبَرَ فَقَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: مَا أَدْرِي بِأَيِّهِمَا أَنَا أُسَرُّ، أَبِقُدُومِ جَعْفَرٍ، أَمْ بِفَتْحِ خَيْبَرَ ؟ وَقَامَ إِلَيْهِ وَاعْتَنَقَهُ وَقَبَّلَ بَيْنِ عَيْنَيْهِ، وَقَالَ لَهُ يَوْمَ خَرَجُوا مِنْ عُمْرَةِ الْقَضِيَّةِ: أَشْبَهْتَ خَلْقِي وَخُلُقِي فَيُقَالُ: إِنَّهُ حَجَلَ عِنْدَ ذَلِكَ فَرَحًا. كَمَا تَقَدَّمَ ذَلِكَ فِي مَوْضِعِهِ. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَلَمَّا بَعَثَهُ إِلَى مُؤْتَةَ جَعَلَهُ فِي الْإِمْرَةِ مُصَلِّيًا - أَيْ ثَانِيًا - لِزَيْدِ بْنِ حَارِثَةَ، وَلَمَّا قُتِلَ وَجَدُوا فِيهِ بِضْعًا وَتِسْعِينَ مَا بَيْنَ ضَرْبَةٍ بِسَيْفٍ، وَطَعْنَةٍ بِرُمْحٍ، وَرَمْيَةٍ بِسَهْمٍ، وَهُوَ فِي ذَلِكَ كُلِّهِ مُقْبِلٌ غَيْرَ مُدْبِرٍ، وَكَانَتْ قَدْ قُطِعَتْ يَدُهُ الْيُمْنَى ثُمَّ الْيُسْرَى وَهُوَ مُمْسِكٌ اللِّوَاءَ، فَلَمَّا فَقَدَهُمَا احْتَضَنَهُ حَتَّى قُتِلَ وَهُوَ كَذَلِكَ. فَيُقَالُ: إِنْ رَجُلًا مِنَ الرُّومِ ضَرَبَهُ بِسَيْفٍ فَقَطَعَهُ بِاثْنَتَيْنِ. رَضِيَ اللَّهُ عَنْ جَعْفَرٍ وَلَعَنَ قَاتِلَهُ، وَقَدْ أَخْبَرَ عَنْهُ رَسُولُ اللَّهِ ﷺ بِأَنَّهُ شَهِيدٌ، فَهُوَ مِمَّنْ يُقْطَعُ لَهُ بِالْجَنَّةِ. وَجَاءَ فِي الْأَحَادِيثِ تَسْمِيَتُهُ بِذِي الْجَنَاحَيْنِ. وَرَوَى الْبُخَارِيُّ، عَنِ ابْنِ عُمَرَ أَنَّهُ كَانَ إِذَا سَلَّمَ عَلَى ابْنِهِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ يَقُولُ: السَّلَامُ عَلَيْكَ يَا ابْنَ ذِي الْجَنَاحَيْنِ. وَبَعْضُهُمْ يَرْوِيهِ عَنْ عُمَرَ بْنِ الْخَطَّابِ نَفْسِهِ، وَالصَّحِيحُ مَا فِي " الصَّحِيحِ " عَنِ ابْنِ عُمَرَ. قَالُوا: لِأَنَّ اللَّهَ تَعَالَى عَوَّضَهُ عَنْ يَدَيْهِ بِجَنَاحَيْنِ فِي الْجَنَّةِ. وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " رَأَيْتُ جَعْفَرًا يَطِيرُ فِي الْجَنَّةِ مَعَ الْمَلَائِكَةِ وَتَقَدَّمَ فِي حَدِيثٍ أَنَّهُ، ؓ قُتِلَ وَعُمْرُهُ ثَلَاثٌ وَثَلَاثُونَ سَنَةً. وَقَالَ ابْنُ الْأَثِيرِ فِي " الْغَابَةِ ": كَانَ عُمْرُهُ يَوْمَ قُتِلَ إِحْدَى وَأَرْبَعِينَ سَنَةً. قَالَ: وَقِيلَ غَيْرَ ذَلِكَ. قُلْتُ: وَعَلَى مَا قِيلَ: إِنَّهُ كَانَ أَسَنَّ مِنْ عَلِيٍّ بِعَشْرِ سِنِينَ يَقْتَضِي أَنَّ عُمْرَهُ يَوْمَ قُتِلَ تِسْعٌ وَثَلَاثُونَ سَنَةً، لِأَنَّ عَلِيًّا أَسْلَمَ وَهُوَ ابْنُ ثَمَانِ سِنِينَ عَلَى الْمَشْهُورِ، فَأَقَامَ بِمَكَّةَ ثَلَاثَ عَشْرَةَ سَنَةً، وَهَاجَرَ وَعُمْرُهُ إِحْدَى وَعِشْرِينَ سَنَةً، وَيَوْمُ مُؤْتَةَ كَانَ فِي سَنَةِ ثَمَانٍ مِنَ الْهِجْرَةِ. وَاللَّهُ أَعْلَمُ. وَقَدْ كَانَ يُقَالُ لِجَعْفَرٍ بَعْدَ قَتْلِهِ: الطَّيَّارُ. لِمَا ذَكَرْنَا، وَكَانَ كَرِيمًا جَوَادًا مُمَدَّحًا، وَكَانَ لِكَرَمِهِ يُقَالُ لَهُ فِي حَيَاتِهِ: أَبُو الْمَسَاكِينِ لِإِحْسَانِهِ إِلَيْهِمْ. قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَفَّانُ، ثَنَا وُهَيْبٌ، ثَنَا خَالِدٌ، عَنْ عِكْرِمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: مَا احْتَذَى النِّعَالَ وَلَا انْتَعَلَ، وَلَا رَكِبَ الْمَطَايَا، وَلَا لَبِسَ الثِّيَابَ مِنْ رَجُلٍ بَعْدَ رَسُولِ اللَّهِ ﷺ أَفْضَلَ مِنْ جَعْفَرِ بْنِ أَبِي طَالِبٍ. وَهَذَا إِسْنَادٌ جَيِّدٌ إِلَى أَبِي هُرَيْرَةَ، وَكَأَنَّهُ إِنَّمَا يُفَضِّلُهُ فِي الْكَرَمِ، فَأَمَّا فِي الْفَضِيلَةِ الدِّينِيَّةِ فَمَعْلُومٌ أَنَّ الصِّدِّيقَ وَالْفَارُوقَ بَلْ وَعُثْمَانَ بْنَ عَفَّانَ أَفْضَلُ مِنْهُ، وَأَمَّا أَخُوهُ عَلِيٌّ، ؓ، فَالظَّاهِرُ أَنَّهُمَا مُتَكَافِئَانِ، أَوْ عَلِيٌّ أَفْضَلُ مِنْهُ. وَإِنَّمَا أَرَادَ أَبُو هُرَيْرَةَ تَفْضِيلَهُ فِي الْكَرَمِ، بِدَلِيلِ مَا رَوَاهُ الْبُخَارِيُّ، ثَنَا أَحْمَدُ بْنُ أَبِي بَكْرٍ، ثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ دِينَارٍ أَبُو عَبْدِ اللَّهِ الْجُهَنِيُّ، عَنِ ابْنِ أَبِي ذِئْبٍ، عَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ أَنَّ النَّاسَ كَانُوا يَقُولُونَ: أَكْثَرَ أَبُو هُرَيْرَةَ وَإِنِّي كُنْتُ أَلْزَمُ رَسُولَ اللَّهِ ﷺ بِشِبَعِ بَطْنِي حِينَ لَا آكُلُ الْخَمِيرَ، وَلَا أَلْبَسُ الْحَرِيرَ، وَلَا يَخْدُمُنِي فُلَانٌ وَفُلَانَةُ، وَكُنْتُ أُلْصِقُ بَطْنِي بِالْحَصْبَاءِ مِنَ الْجُوعِ، وَإِنِّي كُنْتُ لَأَسْتَقْرِئُ الرَّجُلَ الْآيَةَ هِيَ مَعِي، كَيْ يَنْقَلِبَ بِي فَيُطْعِمَنِي، وَكَانَ خَيْرَ النَّاسِ لِلْمَسَاكِينِ جَعْفَرُ بْنُ أَبِي طَالِبٍ، وَكَانَ يَنْقَلِبُ بِنَا فَيُطْعِمُنَا مَا كَانَ فِي بَيْتِهِ، حَتَّى إِنْ كَانَ لَيُخْرِجُ إِلَيْنَا الْعُكَّةَ الَّتِي لَيْسَ فِيهَا شَيْءٌ فَنَشُقُّهَا فَنَلْعَقُ مَا فِيهَا. تَفَرَّدَ بِهِ الْبُخَارِيُّ. وَقَالَ حَسَّانُ بْنُ ثَابِتٍ يَرْثِي جَعْفَرًا: وَلَقَدْ بَكَيْتُ وَعَزَّ مَهْلِكُ جَعْفَرٍ حِبِّ النَّبِيِّ عَلَى الْبَرِيَّةِ كُلِّهَا وَلَقَدْ جَزِعْتُ وَقُلْتُ حِينَ نُعِيتَ لِي مَنْ لِلْجِلَادِ لَدَى الْعُقَابِ وَظِلِّهَا بِالْبِيضِ حِينَ تُسَلُّ مِنْ أَغْمَادِهَا ضَرْبًا وَإِنْهَالِ الرِّمَاحِ وَعَلِّهَا بَعْدَ ابْنِ فَاطِمَةَ الْمُبَارَكِ جَعْفَرٍ خَيْرِ الْبَرِيَّةِ كُلِّهَا وَأَجَلِّهَا رُزْءًا وَأَكْرَمِهَا جَمَيْعًا مَحْتِدًا وَأَعَزِّهَا مُتَظَلِّمًا وَأَذَلِّهَا لِلْحَقِّ حِينَ يَنُوبُ غَيْرَ تَنَحُّلٍ كَذِبًا وَأَنْدَاهَا يَدًا وَأَقَلِّهَا فُحْشًا وَأَكْثَرِهَا إِذَا مَا يُجْتَدَى فَضْلًا وَأَبْذَلِهَا نَدًى وَأَبَلِّهَا بِالْعُرْفِ غَيْرَ مُحَمَّدٍ لَا مِثْلُهُ حَيٌّ مِنَ احْيَاءِ الْبَرِيَّةِ كُلِّهَا وَأَمَّا ابْنُ رَوَاحَةَ، فَهُوَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ بْنِ ثَعْلَبَةَ بْنِ امْرِئِ الْقَيْسِ بْنِ عَمْرِو بْنِ امْرِئِ الْقَيْسِ الْأَكْبَرِ بْنِ مَالِكِ بْنِ الْأَغَرِّ بْنِ ثَعْلَبَةَ بْنِ كَعْبِ بْنِ الْخَزْرَجِ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ أَبُو مُحَمَّدٍ - وَيُقَالُ: أَبُو رَوَاحَةَ. وَيُقَالُ: أَبُو عَمْرٍو - الْأَنْصَارِيُّ الْخَزْرَجِيُّ، وَهُوَ خَالُ النُّعْمَانِ بْنِ بَشِيرٍ، أُخْتُهُ عَمْرَةُ بِنْتُ رَوَاحَةَ، أَسْلَمَ قَدِيمًا وَشَهِدَ الْعَقَبَةَ، وَكَانَ أَحَدَ النُّقَبَاءِ لَيْلَتَئِذٍ لِبَنِي الْحَارِثِ بْنِ الْخَزْرَجِ، وَشَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ وَالْحُدَيْبِيَةَ وَخَيْبَرَ، وَكَانَ يَبْعَثُهُ ﷺ عَلَى خَرْصِهَا كَمَا قَدَّمْنَا، وَشَهِدَ عُمْرَةَ الْقَضَاءِ، وَدَخَلَ يَوْمَئِذٍ وَهُوَ مُمْسِكٌ بِزِمَامِ نَاقَةِ رَسُولِ اللَّهِ ﷺ - وَقِيلَ: بِغَرْزِهَا. يَعْنِي الرِّكَابَ - وَهُوَ يَقُولُ: خَلُّوا بَنِي الْكُفَّارِ عَنْ سَبِيلِهِ الْأَبْيَاتِ، كَمَا تَقَدَّمَ. وَكَانَ أَحَدَ الْأُمَرَاءِ الشُّهَدَاءِ يَوْمَ مُؤْتَةَ كَمَا تَقَدَّمَ، وَقَدْ شَجَّعَ الْمُسْلِمِينَ لِلِقَاءِ الرُّومِ حِينَ اشْتَوَرُوا فِي ذَلِكَ، وَشَجَّعَ نَفْسَهُ أَيْضًا حَتَّى نَزَلَ بَعْدَمَا قُتِلَ صَاحِبَاهُ، وَقَدْ شَهِدَ لَهُ رَسُولُ اللَّهِ ﷺ بِالشَّهَادَةِ، فَهُوَ مِمَّنْ يُقْطَعُ لَهُ بِدُخُولِ الْجَنَّةِ. وَيُرْوَى أَنَّهُ لَمَّا أَنْشَدَ النَّبِيَّ ﷺ شِعْرَهُ، حِينَ وَدَّعَهُ، الَّذِي يَقُولُ فِيهِ: فَثَبَّتَ اللَّهُ مَا آتَاكَ مِنْ حَسَنٍ تَثْبِيتَ مُوسَى وَنَصْرًا كَالَّذِي نُصِرُوا قَالَ لَهُ رَسُولُ اللَّهِ ﷺ: وَأَنْتَ فَثَبَّتَكَ اللَّهُ قَالَ هِشَامُ بْنُ عُرْوَةَ: فَثَبَّتَهُ اللَّهُ حَتَّى قُتِلَ شَهِيدًا وَدَخَلَ الْجَنَّةَ. وَرَوَى حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، أَنَّ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ أَتَى رَسُولَ اللَّهِ ﷺ وَهُوَ يَخْطُبُ فَسَمِعَهُ يَقُولُ: " اجْلِسُوا ". فَجَلَسَ مَكَانَهُ خَارِجًا مِنَ الْمَسْجِدِ، حَتَّى فَرَغَ النَّبِيُّ مِنْ خُطْبَتِهِ، فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ فَقَالَ: " زَادَكَ اللَّهُ حِرْصًا عَلَى طَوَاعِيَةِ اللَّهِ وَطَوَاعِيَةِ رَسُولِهِ. وَقَالَ الْبُخَارِيُّ فِي " صَحِيحِهِ ": وَقَالَ مُعَاذٌ: اجْلِسْ بِنَا نُؤْمِنْ سَاعَةً. وَقَدْ وَرَدَ الْحَدِيثُ الْمَرْفُوعُ فِي ذَلِكَ، عَنْ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ بِنَحْوِ ذَلِكَ، فَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَبْدُ الصَّمَدِ، عَنْ عِمَارَةَ، عَنْ زِيَادٍ النُّمَيْرِيِّ، عَنْ أَنَسٍ قَالَ: كَانَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ إِذَا لَقِيَ الرَّجُلَ مِنْ أَصْحَابِهِ يَقُولُ: تَعَالَ نُؤْمِنْ بِرَبِّنَا سَاعَةً. فَقَالَ ذَاتَ يَوْمٍ لِرَجُلٍ، فَغَضِبَ الرَّجُلُ فَجَاءَ فَقَالَ: يَا رَسُولَ اللَّهِ، أَلَا تَرَى ابْنَ رَوَاحَةَ يَرْغَبُ عَنْ إِيمَانِكَ إِلَى إِيمَانِ سَاعَةٍ ! فَقَالَ النَّبِيُّ ﷺ: " يَرْحَمُ اللَّهُ ابْنَ رَوَاحَةَ، إِنَّهُ يُحِبُّ الْمَجَالِسَ الَّتِي تَتَبَاهَى بِهَا الْمَلَائِكَةُ وَهَذَا حَدِيثٌ غَرِيبٌ جِدًّا. وَعَنْ عَطَاءِ بْنِ يَسَارٍ أَنَّ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ قَالَ لِصَاحِبٍ لَهُ: تَعَالَ حَتَّى نُؤْمِنَ سَاعَةً. قَالَ: أَوَلَسْنَا بِمُؤْمِنِينَ ؟ قَالَ: بَلَى، وَلَكِنَّا نَذْكُرُ اللَّهَ فَنَزْدَادُ إِيمَانًا. وَعَنْ شُرَيْحِ بْنِ عُبَيْدٍ، أَنَّ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ كَانَ يَأْخُذُ بِيَدِ الرَّجُلِ مِنْ أَصْحَابِهِ فَيَقُولُ: قُمْ بِنَا نُؤَمِّنْ سَاعَةً فَنَجْلِسُ فِي مَجْلِسِ ذِكْرٍ. وَهَذَا مُرْسَلٌ مِنْ هَذَيْنِ الْوَجْهَيْنِ، وَقَدِ اسْتَقْصَيْنَا الْكَلَامَ عَلَى ذَلِكَ فِي أَوَّلِ " شَرْحِ الْبُخَارِيِّ ". وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَفِي " صَحِيحِ الْبُخَارِيِّ " عَنْ أَبِي الدَّرْدَاءِ قَالَ: كُنَّا مَعَ رَسُولِ اللَّهِ ﷺ فِي سَفَرٍ فِي حَرٍّ شَدِيدٍ، وَمَا فِينَا صَائِمٌ إِلَّا رَسُولُ اللَّهِ ﷺ وَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ ؓ وَقَدْ كَانَ مِنْ شُعَرَاءِ الصَّحَابَةِ الْمَشْهُورِينَ، وَمِمَّا نَقَلَهُ الْبُخَارِيُّ مِنْ شِعْرِهِ قَوْلُهُ فِي رَسُولِ اللَّهِ ﷺ: وَفِينَا رَسُولُ اللَّهِ يَتْلُو كِتَابَهُ إِذَا انْشَقَّ مَعْرُوفٌ مِنَ الْفَجْرِ سَاطِعُ يَبِيتُ يُجَافِي جَنْبَهُ عَنْ فِرَاشِهِ إِذَا اسْتَثْقَلَتْ بِالْمُشْرِكِينَ الْمَضَاجِعُ أَتَى بِالْهُدَى بَعْدَ الْعَمَى فَقُلُوبُنَا بِهِ مُوقِنَاتٌ أَنَّ مَا قَالَ وَاقِعُ وَعَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ: أُغْمِيَ عَلَى عَبْدِ اللَّهِ بْنِ رَوَاحَةَ، فَجَعَلَتْ أُخْتُهُ عَمْرَةُ تَبْكِي: وَاجَبَلَاهُ، وَاكَذَا، وَاكَذَا. تُعَدِّدُ عَلَيْهِ، فَقَالَ حِينَ أَفَاقَ: مَا قُلْتِ شَيْئًا إِلَّا قِيلَ لِي: أَنْتَ كَذَلِكَ ؟ ! وَعَنِ الشَّعْبِيِّ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ: أُغْمِيَ عَلَى عَبْدِ اللَّهِ بْنِ رَوَاحَةَ، بِهَذَا، فَلَمَّا مَاتَ لَمْ تَبْكِ عَلَيْهِ. وَقَدْ قَدَّمْنَا مَا رَثَاهُ بِهِ حَسَّانُ بْنُ ثَابِتٍ مَعَ غَيْرِهِ. وَقَالَ شَاعِرٌ مِنَ الْمُسْلِمِينَ مِمَّنْ رَجَعَ مِنْ مُؤْتَةَ مَعَ مَنْ رَجَعَ، ؓ: كَفَى حَزَنًا أَنِّي رَجَعْتُ وَجَعْفَرٌ وَزَيْدٌ وَعَبْدُ اللَّهِ فِي رَمْسِ أَقْبُرِ قَضَوْا نَحْبَهُمْ لَمَّا مَضَوْا لِسَبِيلِهِمْ وَخُلِّفْتُ لِلْبَلْوَى مَعَ الْمُتَغَبِّرِ وَسَيَأْتِي إِنْ شَاءَ اللَّهُ تَعَالَى بَقِيَّةُ مَا رُثِيَ بِهِ هَؤُلَاءِ الْأُمَرَاءُ الثَّلَاثَةُ مِنْ شِعْرِ حَسَّانَ بْنِ ثَابِتٍ، وَكَعْبِ بْنِ مَالِكٍ، ؓ وَأَرْضَاهُمَا. قَالَ الْإِمَامُ الْعَالِمُ الْحَافِظُ أَبُو زُرْعَةَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْكَرِيمِ الرَّازِيُّ، نَضَّرَ اللَّهُ وَجْهَهُ، فِي كِتَابِهِ " دَلَائِلُ النُّبُوَّةِ " - وَهُوَ كِتَابٌ جَلِيلٌ - يَقُولُ: أَخْبَرَنِي أَبُو أُمَامَةَ الْبَاهِلِيُّ، سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: بَيْنَا أَنَا نَائِمٌ إِذْ أَتَانِي رَجُلَانِ، فَأَخَذَا بِضَبْعَيَّ فَأَتَيَا بِي جَبَلًا وَعْرًا فَقَالَا: اصْعَدْ. فَقُلْتُ: لَا أُطِيقُهُ. فَقَالَا: إِنَّا سَنُسَهِّلُهُ لَكَ. قَالَ: فَصَعِدْتُ حَتَّى إِذَا كُنْتُ فِي سَوَاءِ الْجَبَلِ إِذَا أَنَا بِأَصْوَاتٍ شَدِيدَةٍ، فَقُلْتُ: مَا هَؤُلَاءِ الْأَصْوَاتُ ؟ فَقَالَا: عُوَاءُ أَهْلِ النَّارِ. ثُمَّ انْطَلَقَا بِي، فَإِذَا بِقَوْمٍ مُعَلَّقِينَ بِعَرَاقِيبِهِمْ، مُشَقَّقَةٍ أَشْدَاقُهُمْ، تَسِيلُ أَشْدَاقُهُمْ دَمًا، فَقُلْتُ: مَا هَؤُلَاءِ ؟ فَقَالَا: هَؤُلَاءِ الَّذِينَ يُفْطِرُونَ قَبْلَ تَحِلَّةِ صَوْمِهِمْ ". فَقَالَ: خَابَتِ الْيَهُودُ وَالنَّصَارَى. قَالَ سُلَيْمٌ: لَا أَدْرِي أَسَمِعَهُ مِنْ رَسُولِ اللَّهِ ﷺ أَمْ مِنْ رَأْيِهِ " ثُمَّ انْطَلَقَا بِي، فَإِذَا قَوْمٌ أَشَدُّ شَيْءٍ انْتِفَاخًا، وَأَنْتَنُ شَيْءٍ رِيحًا، كَأَنَّ رِيحَهُمُ الْمَرَاحِيضُ، قُلْتُ: مَنْ هَؤُلَاءِ ؟ قَالَا: هَؤُلَاءِ قَتْلَى الْكُفَّارِ. ثُمَّ انْطَلَقَا بِي، فَإِذَا بِقَوْمٍ أَشَدِّ شَيْءٍ انْتِفَاخًا، وَأَنْتَنِ شَيْءٍ رِيحًا، كَأَنَّ رِيحَهُمُ الْمَرَاحِيضُ. قُلْتُ: مَنْ هَؤُلَاءِ ؟ قَالَ: هَؤُلَاءِ الزَّانُونَ وَالزَّوَانِي. ثُمَّ انْطَلَقَا بِي، فَإِذَا بِنِسَاءٍ تَنْهَشُ ثُدِيَّهُنَّ الْحَيَّاتُ، فَقُلْتُ: مَا بَالُ هَؤُلَاءِ ؟ قَالَا: هَؤُلَاءِ اللَّاتِي يَمْنَعْنَ أَوْلَادَهُنَّ أَلْبَانَهُنَّ. ثُمَّ انْطَلَقَا بِي، فَإِذَا بِغِلْمَانٍ يَلْعَبُونَ بَيْنَ بَحْرَيْنِ، قُلْتُ: مَنْ هَؤُلَاءِ ؟ قَالَا: هَؤُلَاءِ ذَرَارِيُّ الْمُؤْمِنِينَ. ثُمَّ أَشْرَفَا بِي شَرَفًا، فَإِذَا بِنَفَرٍ ثَلَاثَةٍ يَشْرَبُونَ مِنْ خَمْرٍ لَهُمْ، فَقُلْتُ: مَنْ هَؤُلَاءِ ؟ قَالَا: هَؤُلَاءِ جَعْفَرُ بْنُ أَبِي طَالِبٍ، وَزَيْدُ بْنُ حَارِثَةَ، وَعَبْدُ اللَّهِ بْنُ رَوَاحَةَ. ثُمَّ أَشْرَفَا بِي شَرَفًا آخَرَ، فَإِذَا أَنَا بِنَفَرٍ ثَلَاثَةٍ، فَقُلْتُ: مَنْ هَؤُلَاءِ ؟ قَالَا: هَؤُلَاءِ إِبْرَاهِيمُ، وَمُوسَى، وَعِيسَى عَلَيْهِمُ السَّلَامُ، وَهُمْ يَنْتَظِرُونَكَ. ذَكَرَ عبد الرزاق عَنِ ابْنِ عُيَيْنَةَ، عَنِ ابن جدعان، عَنِ ابْنِ الْمُسَيَّبِ، قَالَ رَسُولُ اللَّهِ ﷺ: " مُثِّلَ لِي جعفر، وزيد، وَابْنُ رَوَاحَةَ، فِي خَيْمَةٍ مِنْ دُرٍّ، كُلُّ وَاحِدٍ مِنْهُمْ عَلَى سَرِيرٍ، فَرَأَيْتُ زيدا وَابْنَ رَوَاحَةَ فِي أَعْنَاقِهِمَا صُدُودٌ، وَرَأَيْتُ جعفرا مُسْتَقِيمًا، لَيْسَ فِيهِ صُدُودٌ، قَالَ: فَسَأَلْتُ أَوْ قِيلَ لِي: إِنَّهُمَا حِينَ غَشِيَهُمَا الْمَوْتُ أَعْرَضَا، أَوْ كَأَنَّهُمَا صَدَّا بِوُجُوهِهِمَا، وَأَمَّا جعفر فَإِنَّهُ لَمْ يَفْعَلْ ". وَقَالَ رَسُولُ اللَّهِ ﷺ فِي جعفر: " إِنَّ اللَّهَ أَبْدَلَهُ بِيَدَيْهِ جَنَاحَيْنِ يَطِيرُ بِهِمَا فِي الْجَنَّةِ حَيْثُ شَاءَ ". قَالَ أبو عمر: وَرُوِّينَا عَنِ ابْنِ عُمَرَ، أَنَّهُ قَالَ: "وَجَدْنَا مَا بَيْنَ صَدْرِ جعفر وَمَنْكِبَيْهِ وَمَا أَقْبَلَ مِنْهُ، تِسْعِينَ جِرَاحَةً مَا بَيْنَ ضَرْبَةٍ بِالسَّيْفِ وَطَعْنَةٍ بِالرُّمْحِ ".
Translation
✧ A section on the merit of these three commanders—Zayd, Jaʿfar, and ʿAbd Allāh—ؓ As for Zayd b. Ḥārithah b. Sharāḥīl b. Kaʿb b. ʿAbd al-ʿUzzā b. Imriʾ al-Qays b. ʿĀmir b. al-Nuʿmān b. ʿĀmir b. ʿAbd Wudd b. ʿAwf b. Kinānah b. Bakr b. ʿAwf b. ʿUdhrah b. Zayd al-Lāt b. Rufaydah b. Thawr b. Kalb b. Wabarah b. Taghlib b. Ḥulwān b. ʿImrān b. al-Ḥāf b. Quḍāʿah, al-Kalbī al-Quḍāʿī, client of the Messenger of God ﷺ. The reason for that is that his mother went to visit her family, and the cavalry of Balqayn raided them and took him. Ḥakīm b. Ḥizām bought him for his paternal aunt Khadījah bt. Khuwaylid. It is said: the Messenger of God ﷺ bought him for her, and she gave him as a gift to the Messenger of God ﷺ before prophethood. His father found him, but he chose to remain with the Messenger of God ﷺ, so he manumitted him and adopted him, and he came to be called Zayd b. Muḥammad. The Messenger of God ﷺ loved him with intense love, and he was the first of the clients to embrace Islam. Verses of the Qur’an were revealed concerning him, among them His saying, exalted is He: "And He has not made your adopted sons your sons" (al-Aḥzāb: 4); His saying, exalted is He: "Call them by their fathers; that is more just in the sight of God" (al-Aḥzāb: 5); His saying, exalted is He: "Muḥammad is not the father of any of your men" (al-Aḥzāb: 40); and His saying: "And [remember] when you said to him upon whom God bestowed favor and you bestowed favor: 'Keep your wife to yourself and fear God,' while you concealed within yourself that which God was to disclose, and you feared the people, while God has more right that you fear Him. So when Zayd had fulfilled his need from her, We married her to you," the verse (al-Aḥzāb: 37). They are unanimous that these verses were revealed concerning him. The meaning of "God bestowed favor upon him" is by means of Islam, and "you bestowed favor upon him" is by means of manumission. We have discussed them in the "Tafsīr." The point is that God, exalted is He, did not name any of the Companions in the Qur’an other than him. He was guided to Islam, the Messenger of God ﷺ manumitted him, and he married him to his freedwoman Umm Ayman, whose name was Barakah, and she bore him Usāmah b. Zayd, who was called "the beloved son of the beloved." Then he married him to the daughter of his paternal aunt, Zaynab bt. Jaḥsh. He established brotherhood between him and his paternal uncle Ḥamzah b. ʿAbd al-Muṭṭalib, and he gave him precedence in command over his cousin Jaʿfar b. Abī Ṭālib on the day of Muʾtah. On the authority of Wāʾil b. Dāwūd: I heard al-Bahī relate that ʿĀʾishah used to say: The Messenger of God ﷺ never sent Zayd b. Ḥārithah on an expedition except that he appointed him to command them, and had he remained after him, he would have appointed him as his successor. On the authority of Ibn ʿUmar ؓ that the Messenger of God ﷺ sent out a detachment and appointed Usāmah b. Zayd to command them. Some of the people found fault with his command, so the Messenger of God ﷺ stood up and said: "If you find fault with his command, you had already found fault with the command of his father before. By God, he was indeed worthy of command and indeed one of the most beloved of people to me, and this one is indeed one of the most beloved of people to me after him." On the authority of Masrūq, from ʿĀʾishah, who said: When Zayd b. Ḥārithah was struck down, Usāmah b. Zayd was brought and made to stand before the Messenger of God ﷺ. The eyes of the Messenger of God ﷺ welled with tears, so he was taken away. Then he came again on the morrow and stood before him, and he said: "I meet from you today what I met from you yesterday." This hadith contains an oddity. And God knows best. It has already been mentioned in the "two Ṣaḥīḥs" that when he mentioned their misfortune—upon him be blessing and peace—while upon the pulpit, he began to say: "Zayd took the banner and was struck down, then Jaʿfar took it and was struck down, then ʿAbd Allāh b. Rawāḥah took it and was struck down, then a sword from the swords of God took it, and God granted victory to them." He said: And his eyes were indeed shedding tears. He said: "And it does not please them that they should be among us." In another hadith, it is said that he testified for them with martyrdom, so they are among those for whom paradise is certain. Ḥassān b. Thābit said, elegizing Zayd b. Ḥārithah and Ibn Rawāḥah: Weep, O eye, with your scant tears, and remember the people of the graves in times of ease; And remember Muʾtah and what took place there on the day they departed in the raid of al-Taghwīr, When they departed and left behind Zayd there—what an excellent shelter for the destitute and the captive, The beloved of the best of all creatures, the master of men, whose love resides in hearts. That is Aḥmad, besides whom there is no other; he is my grief and my joy together. Indeed Zayd was one of us in a matter not the matter of the lying, deluded one. Then weep for the Khazrajī with tears—he was a master there, not miserly. News of their killing has come to us, and that suffices us; so we pass the night in grief, not in joy. As for Jaʿfar b. Abī Ṭālib b. ʿAbd al-Muṭṭalib b. Hāshim, he is the paternal cousin of the Messenger of God ﷺ. He was ten years older than his brother ʿAlī, while ʿAqīl was ten years older than Jaʿfar, and Ṭālib was ten years older than ʿAqīl. Jaʿfar embraced Islam early and emigrated to Abyssinia. He had famous stances there, praiseworthy situations, sound answers, and right conduct. We have presented that earlier in the account of the emigration to Abyssinia, and to God be praise. He arrived before the Messenger of God ﷺ on the day of Khaybar, and he—upon him be blessing and peace—said: "I do not know which of the two delights me more: the arrival of Jaʿfar or the conquest of Khaybar?" He rose to meet him, embraced him, and kissed him between the eyes. He said to him on the day they set out for the ʿUmrah of the settlement: "You resemble my appearance and my character." It is said that he hopped at that in joy, as has preceded in its proper place, and to God be praise and grace. When he sent him to Muʾtah, he made him in the order of command a deputy—that is, second—to Zayd b. Ḥārithah. When he was killed, they found upon him more than ninety wounds between sword-blows, spear-thrusts, and arrow-shots, while in all of that he was advancing, not retreating. His right hand had been cut off, then his left, while he was holding the banner. When he lost both, he pressed it to his chest until he was killed in that state. It is said that a man from the Byzantines struck him with a sword and cut him in two. May God be pleased with Jaʿfar and curse his killer. The Messenger of God ﷺ reported that he was a martyr, so he is among those for whom paradise is certain. The hadiths include his being called "the one with the two wings." Al-Bukhārī narrated from Ibn ʿUmar that when he greeted his son ʿAbd Allāh b. Jaʿfar he would say: "Peace be upon you, O son of the one with the two wings." Some of them narrate it from ʿUmar b. al-Khaṭṭāb himself, but what is correct is what is in the "Ṣaḥīḥ" from Ibn ʿUmar. They said: because God, exalted is He, compensated him for his two hands with two wings in paradise. On the authority of Abū Hurayrah, who said: The Messenger of God ﷺ said: "I saw Jaʿfar flying in paradise with the angels." It was mentioned earlier in a hadith that he ؓ was killed at the age of thirty-three. Ibn al-Athīr said in "al-Ghābah": his age on the day he was killed was forty-one. He said: and other views are stated. I say: According to the view that he was ten years older than ʿAlī, it implies that his age on the day he was killed was thirty-nine, because ʿAlī embraced Islam at the age of eight, according to the well-known view. He remained in Makkah for thirteen years and emigrated at the age of twenty-one. The day of Muʾtah was in the year eight of the Hijrah. And God knows best. Jaʿfar came to be called al-Ṭayyār after his killing because of what we mentioned. He was generous, munificent, and praised, and for his generosity he was called during his lifetime Abū al-Masākīn because of his kindness to them. Imām Aḥmad said: ʿAffān narrated to us: Wuhayb narrated to us: Khālid narrated to us from ʿIkrimah, from Abū Hurayrah, who said: After the Messenger of God ﷺ, no man has put on sandals, worn shoes, ridden mounts, or worn garments more excellent than Jaʿfar b. Abī Ṭālib. This is a good chain to Abū Hurayrah, and it seems he intends his superiority in generosity. As for religious merit, it is known that al-Ṣiddīq, al-Fārūq, and indeed ʿUthmān b. ʿAffān are superior to him. As for his brother ʿAlī ؓ, the apparent view is that they are equal, or ʿAlī is superior. Abū Hurayrah intended to give him preference in generosity, as evidenced by what al-Bukhārī narrated: Aḥmad b. Abī Bakr narrated to us: Muḥammad b. Ibrāhīm b. Dīnār Abū ʿAbd Allāh al-Juhanī narrated to us from Ibn Abī Dhiʾb, from Saʿīd al-Maqburī, from Abū Hurayrah, that the people used to say: Abū Hurayrah narrates too much. Indeed, I used to cleave to the Messenger of God ﷺ with a full stomach when I ate no leavened bread, wore no silk, and was not served by so-and-so or so-and-so. I used to press my belly to the pebbles out of hunger. I would ask a man to recite a verse that was with me so that he would turn me around and feed me. The best of people to the poor was Jaʿfar b. Abī Ṭālib. He would turn us around and feed us whatever was in his house, until he would bring out to us a skin that contained nothing, and we would split it and lick what was in it. Al-Bukhārī alone narrated it. Ḥassān b. Thābit said, elegizing Jaʿfar: Indeed I have wept, and the death of Jaʿfar is grievous, the beloved of the Prophet over all creation. Indeed I have grieved, and I said when his death was announced to me: Who will fight with swords when they are drawn from their scabbards, striking amid the falling shower of spears and their thrusts, after the son of Fāṭimah, the blessed Jaʿfar, the best of all creation and its most high, as a loss, its most noble in lineage, its most mighty when seeking redress and its most gentle, for the truth when it befalls, without feigned falsehood, its most generous-handed and its least indecent, and its most bountiful when asked for bounty, its most open-handed in liberality and its most gracious in kindness. By the recognized virtue, none is his equal but Muḥammad among all the living of creation. As for Ibn Rawāḥah, he is ʿAbd Allāh b. Rawāḥah b. Thaʿlabah b. Imriʾ al-Qays b. ʿAmr b. Imriʾ al-Qays al-Akbar b. Mālik b. al-Agharr b. Thaʿlabah b. Kaʿb b. al-Khazraj b. al-Ḥārith b. al-Khazraj, Abū Muḥammad—and it is said: Abū Rawāḥah; and it is said: Abū ʿAmr—the Anṣārī al-Khazrajī. He is the maternal uncle of al-Nuʿmān b. Bashīr; his sister is ʿAmrah bt. Rawāḥah. He embraced Islam early and was present at al-ʿAqabah, and on that night he was one of the twelve chiefs for the Banū al-Ḥārith b. al-Khazraj. He was present at Badr, Uḥud, al-Khandaq, al-Ḥudaybiyah, and Khaybar. The Prophet ﷺ sent him to assess the produce of Khaybar, as we mentioned earlier. He was present at the ʿUmrah of the settlement, and on that day he entered holding the halter of the she-camel of the Messenger of God ﷺ—and it is said: by its stirrup, meaning the footrest—while he was saying: "Make way, O sons of the disbelievers, from his path," the verses, as has preceded. He was one of the martyr commanders on the day of Muʾtah, as has preceded. He encouraged the Muslims to meet the Byzantines when they consulted about that, and he also encouraged himself until he dismounted after his two companions were killed. The Messenger of God ﷺ testified for him with martyrdom, so he is among those for whom entry into paradise is certain. It is narrated that when he recited to the Prophet ﷺ his poem upon bidding him farewell, in which he says: "May God make firm the good He has given you, as He made firm Mūsā, and give victory like that which they were given," the Messenger of God ﷺ said to him: "And you—may God make you firm." Hishām b. ʿUrwah said: God made him firm until he was killed as a martyr and entered paradise. Ḥammād b. Zayd narrated from Thābit, from ʿAbd al-Raḥmān b. Abī Laylā, that ʿAbd Allāh b. Rawāḥah came to the Messenger of God ﷺ while he was delivering a sermon, and he heard him say: "Sit down." So he sat in his place outside the mosque until the Prophet finished his sermon. The Prophet ﷺ learned of that and said: "May God increase you in eagerness for obedience to God and obedience to His Messenger." Al-Bukhārī said in his "Ṣaḥīḥ": Muʿādh said: "Sit with us; let us believe for an hour." A marfūʿ hadith to that effect from ʿAbd Allāh b. Rawāḥah has been narrated in a similar manner. Imām Aḥmad said: ʿAbd al-Ṣamad narrated to us from ʿImārah, from Ziyād al-Numayrī, from Anas, who said: When ʿAbd Allāh b. Rawāḥah met a man from his companions he would say: "Come, let us believe in our Lord for an hour." One day he said that to a man, and the man became angry and came and said: "O Messenger of God, do you not see that Ibn Rawāḥah turns away from your faith to an hour's faith?" The Prophet ﷺ said: "May God have mercy on Ibn Rawāḥah. He loves the assemblies in which the angels boast." This is a very strange hadith. From ʿAṭāʾ b. Yasār that ʿAbd Allāh b. Rawāḥah said to a companion of his: "Come, let us believe for an hour." He said: "Are we not believers?" He said: "Yes, but we remember God and increase in faith." From Shurayḥ b. ʿUbayd that ʿAbd Allāh b. Rawāḥah would take the hand of a man from his companions and say: "Arise with us, let us believe for an hour, and we shall sit in an assembly of remembrance." This is mursal from these two channels. We have treated the matter exhaustively at the beginning of the "Sharḥ al-Bukhārī." And to God be praise and grace. In the "Ṣaḥīḥ of al-Bukhārī" from Abū al-Dardāʾ, who said: We were with the Messenger of God ﷺ on a journey in intense heat, and there was no one fasting among us except the Messenger of God ﷺ and ʿAbd Allāh b. Rawāḥah ؓ. He was one of the famous poets of the Companions. Among what al-Bukhārī transmitted of his poetry is his saying about the Messenger of God ﷺ: Among us is the Messenger of God, reciting His Book, when a known dawn breaks, shining. He passes the night keeping his side away from his bed, when the beds weigh heavily upon the polytheists. He brought guidance after blindness, so our hearts are certain through him that what he says will come to pass. From al-Nuʿmān b. Bashīr, who said: ʿAbd Allāh b. Rawāḥah fell unconscious, and his sister ʿAmrah began to weep: "O my mountain! O such and such!" enumerating his qualities. When he regained consciousness he said: "You said nothing except that it was said to me: 'Are you indeed like that?'" From al-Shaʿbī, from al-Nuʿmān b. Bashīr, who said: ʿAbd Allāh b. Rawāḥah fell unconscious, with this same report, and when he died she did not weep over him. We have previously mentioned how Ḥassān b. Thābit elegized him along with others. A poet among the Muslims who returned from Muʾtah along with those who returned, ؓ, said: Enough of grief that I returned while Jaʿfar, Zayd, and ʿAbd Allāh are in the dust of a grave. They fulfilled their vow when they went on their way, And I was left for the trial with the one who lingers. And there will come, if God Almighty wills, the rest of the elegy for these three commanders from the poetry of Ḥassān b. Thābit and Kaʿb b. Mālik, ؓ and satisfy them. The learned imam, the ḥāfiẓ Abū Zurʿah ʿAbd Allāh b. ʿAbd al-Karīm al-Rāzī, may God make his face radiant, said in his book "Proofs of Prophethood" — and it is a magnificent book —: Abū Umāmah al-Bāhilī informed me: I heard the Messenger of God ﷺ say: "While I was sleeping, two men came to me, took me by my upper arms, and brought me to a rugged mountain. They said, 'Climb.' I said, 'I cannot manage it.' They said, 'We will make it easy for you.' He said: So I climbed until, when I was on level ground of the mountain, I heard loud voices. I said, 'What are these voices?' They said, 'The howling of the people of the Fire.' Then they took me on, and I saw people suspended by their Achilles tendons, their cheeks split open, their cheeks flowing with blood. I said, 'Who are these?' They said, 'These are the ones who break their fast before the lawful time of their fast.'" Then he said: "The Jews and Christians have failed." Sulaym said: I do not know whether he heard it from the Messenger of God ﷺ or from his own opinion. "Then they took me on, and I saw people the most bloated of anything and the foulest of anything in smell, as if their smell was that of latrines. I said, 'Who are these?' They said, 'These are the slain of the disbelievers.' Then they took me on, and I saw people the most bloated of anything and the foulest of anything in smell, as if their smell was that of latrines. I said, 'Who are these?' He said, 'These are the male fornicators and the female fornicators.' Then they took me on, and I saw women whose breasts were being bitten by serpents. I said, 'What is the matter with these?' They said, 'These are the ones who deny their children their milk.' Then they took me on, and I saw boys playing between two rivers. I said, 'Who are these?' They said, 'These are the offspring of the believers.' Then they brought me up to a height, and I saw three men drinking from wine that they had. I said, 'Who are these?' They said, 'These are Jaʿfar b. Abī Ṭālib, Zayd b. Ḥārithah, and ʿAbd Allāh b. Rawāḥah.' Then they brought me up to another height, and I saw three men. I said, 'Who are these?' They said, 'These are Ibrāhīm, Mūsā, and ʿĪsā (peace be upon them), and they are waiting for you.'" ʿAbd al-Razzāq mentioned from Ibn ʿUyaynah, from Ibn Judʿān, from Ibn al-Musayyab: The Messenger of God ﷺ said: "Jaʿfar, Zayd, and Ibn Rawāḥah were shown to me in a tent of pearl, each one of them on a couch. I saw Zayd and Ibn Rawāḥah with something in their necks, turning aside, and I saw Jaʿfar upright, with no turning aside in him. He said: I asked, or it was said to me, that when death overwhelmed them, they turned away, or as if they turned aside their faces. As for Jaʿfar, he did not do that." And the Messenger of God ﷺ said concerning Jaʿfar: "Indeed God has replaced his two hands with two wings with which he flies in Paradise wherever he wishes." Abū ʿUmar said: It was reported to us from Ibn ʿUmar that he said: "We found between the chest of Jaʿfar and his shoulders, and what faced forward from him, ninety wounds, between a strike with a sword and a stab with a spear."
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