Tarikh (al-Tabari) 1591
Mention of Year Nine and Its Designation as the Year of Delegations
وَفْدُ بَنِي عَبْدِ الْقَيْسِ . ثُمَّ قَالَ الْبُخَارِيُّ بَعْدَ وَفْدِ بَنِي تَمِيمٍ: بَابُ وَفْدِ عَبْدِ الْقَيْسِ، حَدَّثَنَا أَبُو إِسْحَاقَ حَدَّثَنَا أَبُو عَامِرٍ الْعَقَدِيُّ حَدَّثَنَا قُرَّةُ عَنْ أَبِي جَمْرَةَ قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ: إِنْ لِي جَرَّةً يُنْتَبَذُ لِي فِيهَا نَبِيذٌ فَأَشْرَبُهُ حُلْوًا فِي جَرٍّ، إِنْ أَكْثَرْتُ مِنْهُ فَجَالَسْتُ الْقَوْمَ فَأَطَلْتُ الْجُلُوسَ، خَشِيتُ أَنْ أَفْتَضِحَ. فَقَالَ: قَدِمَ وَفْدُ عَبْدِ الْقَيْسِ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: " مَرْحَبًا بِالْقَوْمِ غَيْرَ خَزَايَا وَلَا النَّدَامَى ". فَقَالَ: يَا رَسُولُ اللَّهِ، إِنَّ بَيْنَنَا وَبَيْنَكَ الْمُشْرِكِينَ مِنْ مُضَرَ، وَإِنَّا لَا نَصِلُ إِلَيْكَ إِلَّا فِي الشَّهْرِ الْحَرَامِ، فَحَدِّثْنَا بِجُمَلٍ مِنَ الْأَمْرِ إِنْ عَمِلْنَا بِهِ دَخَلْنَا الْجَنَّةَ، وَنَدْعُو بِهِ مَنْ وَرَاءَنَا. قَالَ: " آمُرُكُمْ بِأَرْبَعٍ وَأَنْهَاكُمْ عَنْ أَرْبَعٍ ; الْإِيمَانُ بِاللَّهِ هَلْ تَدْرُونَ مَا الْإِيمَانُ بِاللَّهِ ؟ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَصَوْمُ رَمَضَانَ، وَأَنْ تُعْطُوا مِنَ الْمَغَانِمِ الْخَمْسِ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ ; مَا يُنْتَبَذُ فِي الدُّبَّاءِ وَالنَّقِيرِ وَالْحَنْتَمِ وَالْمُزَفَّتِ " وَهَكَذَا رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ قُرَّةَ بْنِ خَالِدٍ عَنْ أَبِي جَمْرَةَ بِهِ، وَلَهُ طُرُقٌ فِي " الصَّحِيحَيْنِ " عَنْ أَبِي حَمْزَةَ. وَقَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ فِي " مُسْنَدِهِ ": حَدَّثَنَا شُعْبَةُ عَنْ أَبِي جَمْرَةَ سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ: إِنَّ وَفْدَ عَبْدِ الْقَيْسِ لَمَّا قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ قَالَ: " مِمَّنِ الْقَوْمُ ؟ " قَالُوا: مِنْ رَبِيعَةَ. قَالَ: " مَرْحَبًا بِالْوَفْدِ غَيْرِ الْخَزَايَا وَلَا النَّدَامَى ". فَقَالُوا: يَا رَسُولَ اللَّهِ، إِنَّا حَيٌّ مِنْ رَبِيعَةَ، وَإِنَّا نَأْتِيكَ مِنْ شُقَّةٍ بَعِيدَةٍ، وَإِنَّهُ يَحُولُ بَيْنَنَا وَبَيْنَكَ هَذَا الْحَيُّ مِنْ كُفَّارِ مُضَرَ، وَإِنَّا لَا نَصُلْ إِلَيْكَ إِلَّا فِي شَهْرٍ حَرَامٍ، فَمُرْنَا بِأَمْرٍ فَصْلٍ نَدْعُو إِلَيْهِ مَنْ وَرَاءَنَا وَنَدْخُلُ بِهِ الْجَنَّةَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: " آمُرُكُمْ بِأَرْبَعٍ وَأَنْهَاكُمْ عَنْ أَرْبَعٍ، آمُرُكُمْ بِالْإِيمَانِ بِاللَّهِ وَحْدَهُ، أَتَدْرُونَ مَا الْإِيمَانُ بِاللَّهِ ؟ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامُ الصَّلَاةِ، وَإِيتَاءُ الزَّكَاةِ، وَصَوْمُ رَمَضَانَ، وَأَنْ تُعْطُوا مِنَ الْمَغَانِمِ الْخُمُسَ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ ; عَنِ الدُّبَّاءِ وَالْحَنْتَمِ وَالنَّقِيرِ وَالْمُزَفَّتِ - وَرُبَّمَا قَالَ: وَالْمُقَيَّرِ - فَاحْفَظُوهُنَّ وَادْعُوا إِلَيْهِنَّ مَنْ وَرَاءَكُمْ ".. وَقَدْ رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ سَعِيدِ بْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ عَنْ أَبِي نَضْرَةَ عَنْ أَبِي سَعِيدٍ بِحَدِيثِ قِصَّتِهِمْ بِمِثْلِ هَذَا السِّيَاقِ، وَعِنْدَهُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِأَشَجِّ عَبْدِ الْقَيْسِ: " إِنْ فِيكَ لَخَلَّتَيْنِ يُحِبُّهُمَا اللَّهُ عَزَّ وَجَلَّ الْحِلْمُ وَالْأَنَاةُ ". وَفِي رِوَايَةٍ: " يُحِبُّهُمَا اللَّهُ وَرَسُولُهُ ". فَقَالَ: يَا رَسُولَ اللَّهِ، تَخَلَّقْتُهُمَا أَمْ جَبَلَنِي اللَّهُ عَلَيْهِمَا ؟ فَقَالَ: " بَلْ جَبَلَكَ اللَّهُ عَلَيْهِمَا ". فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَبَلَنِي عَلَى خُلُقَيْنِ يُحِبُّهُمَا اللَّهُ وَرَسُولُهُ.. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا أَبُو سَعِيدٍ مَوْلَى بَنِي هَاشِمٍ حَدَّثَنَا مَطَرُ بْنُ عَبْدِ الرَّحْمَنِ سَمِعْتُ هِنْدَ بِنْتَ الْوَزَّاعِ تَقُولُ: أَنَّهَا سَمِعَتِ الْوَزَّاعَ يَقُولُ: أَتَيْتُ رَسُولَ اللَّهِ ﷺ وَالْأَشَجُّ الْمُنْذِرُ بْنُ عَامِرٍ أَوْ عَامِرُ بْنُ الْمُنْذِرِ وَمَعَهُمْ رَجُلٌ مُصَابٌ، فَانْتَهَوْا إِلَى رَسُولِ اللَّهِ ﷺ، فَلَمَّا رَأَوْا رَسُولَ اللَّهِ ﷺ وَثَبُوا مِنْ رَوَاحِلِهِمْ، فَأَتَوْا رَسُولَ اللَّهِ ﷺ فَقَبَّلُوا يَدَهُ، ثُمَّ نَزَلَ الْأَشَجُّ فَعَقَلَ رَاحِلَتَهُ، وَأَخْرَجَ عَيْبَتَهُ فَفَتَحَهَا، فَأَخْرَجَ ثَوْبَيْنِ أَبْيَضَيْنِ مِنْ ثِيَابِهِ فَلَبِسَهُمَا، ثُمَّ أَتَى رَوَاحِلَهُمْ فَعَقَلَهَا، فَأَتَى رَسُولَ اللَّهِ ﷺ فَقَالَ: " يَا أَشَجُّ إِنَّ فِيكَ خَصْلَتَيْنِ يُحِبُّهُمَا اللَّهُ، عَزَّ وَجَلَّ، وَرَسُولُهُ ; الْحِلْمُ وَالْأَنَاةُ ". فَقَالَ: يَا رَسُولَ اللَّهِ أَنَا تَخَلَّقْتُهُمَا أَوْ جَبَلَنِي اللَّهُ عَلَيْهِمَا ؟ فَقَالَ: " بَلْ جَبَلَكَ اللَّهُ عَلَيْهِمَا ". قَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَبَلَنِي عَلَى خُلُقَيْنِ يُحِبُّهُمَا اللَّهُ، عَزَّ وَجَلَّ، وَرَسُولُهُ. فَقَالَ الْوَازِعُ: يَا رَسُولَ اللَّهِ، إِنَّ مَعِي خَالًا لِي مُصَابًا فَادْعُ اللَّهَ لَهُ. فَقَالَ: " أَيْنَ هُوَ ؟ ائْتِنِي بِهِ ". قَالَ: فَصَنَعْتُ مِثْلَ مَا صَنَعَ الْأَشَجُّ ; أَلْبَسْتُهُ ثَوْبَيْهِ، وَأَتَيْتُهُ، فَأَخَذَ طَائِفَةً مِنْ رِدَائِهِ يَرْفَعُهَا حَتَّى رَأَيْنَا بَيَاضَ إِبِطِهِ، ثُمَّ ضَرَبَ بِظَهْرِهِ فَقَالَ: " اخْرُجْ عَدُوَّ اللَّهِ ". فَوَلَّى وَجْهَهُ وَهُوَ يَنْظُرُ بِنَظَرِ رَجُلٍ صَحِيحٍ. وَرَوَى الْحَافِظُ الْبَيْهَقِيُّ مِنْ طَرِيقِ هُودِ بْنِ عَبْدِ اللَّهِ بْنِ سَعْدٍ أَنَّهُ سَمِعَ جَدَّهُ مَزِيدَةَ الْعَصَرِيَّ قَالَ: بَيْنَمَا رَسُولُ اللَّهِ ﷺ يُحَدِّثُ أَصْحَابُهُ إِذْ قَالَ لَهُمْ: " سَيَطْلُعُ مِنْ هَاهُنَا رَكْبٌ هُمْ خَيْرُ أَهْلِ الْمَشْرِقِ ". فَقَامَ عُمَرُ فَتَوَجَّهَ نَحْوَهُمْ فَلَقِيَ ثَلَاثَةَ عَشَرَ رَاكِبًا فَقَالَ: مَنِ الْقَوْمُ ؟ قَالُوا: مِنْ بَنِي عَبْدِ الْقَيْسِ. قَالَ: فَمَا أَقْدَمَكُمْ هَذِهِ الْبِلَادَ ؟ التِّجَارَةُ ؟ قَالُوا: لَا. قَالَ: أَمَا إِنَّ النَّبِيَّ ﷺ قَدْ ذَكَرَكُمْ آنِفًا فَقَالَ خَيْرًا. ثُمَّ مَشَوْا مَعَهُ حَتَّى أَتَوُا النَّبِيَّ ﷺ فَقَالَ عُمَرُ لِلْقَوْمِ: هَذَا صَاحِبُكُمُ الَّذِي تُرِيدُونَ. فَرَمَى الْقَوْمُ بِأَنْفُسِهِمْ عَنْ رَكَائِبِهِمْ، فَمِنْهُمْ مَنْ مَشَى، وَمِنْهُمْ مَنْ هَرْوَلَ، وَمِنْهُمْ مَنْ سَعَى، حَتَّى أَتَوْا رَسُولَ اللَّهِ ﷺ، فَأَخَذُوا بِيَدِهِ فَقَبَّلُوهَا وَتَخَلَّفَ الْأَشَجُّ فِي الرِّكَابِ حَتَّى أَنَاخَهَا، وَجَمَعَ مَتَاعَ الْقَوْمِ، ثُمَّ جَاءَ يَمْشِي حَتَّى أَخَذَ بِيَدِ رَسُولِ اللَّهِ ﷺ فَقَبَّلَهَا، فَقَالَ النَّبِيُّ ﷺ: " إِنَّ فِيكَ خَلَّتَيْنِ يُحِبُّهُمَا اللَّهُ وَرَسُولُهُ ". قَالَ: جَبْلٌ جُبِلْتُ عَلَيْهِ أَمْ تَخَلُّقٌ مِنِّي ؟ قَالَ: " بَلْ جَبْلٌ ". فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَبَلَنِي عَلَى مَا يُحِبُّ اللَّهُ وَرَسُولُهُ. قُدُومِ الْجَارُودِ بْنِ الْمُعَلَّى، وَسَلَمَةَ بْنِ عِيَاضٍ الْأَسَدِيِّ إِلَيْهِ ﷺ قَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: قَدِمَ الْجَارُودُ الْعَبْدِيُّ عَلَى رَسُولِ اللَّهِ ﷺ وَمَعَهُ سَلَمَةُ بْنُ عِيَاضٍ الْأَسَدِيُّ، وَكَانَ حَلِيفًا فِي الْجَاهِلِيَّةِ، وَذَلِكَ أَنَّ الْجَارُودَ قَالَ لِسَلَمَةَ بْنِ عِيَاضٍ الْأَسَدِيِّ: إِنْ خَارِجًا خَرَجَ بِتِهَامَةَ يَزْعُمُ أَنَّهُ نَبِيٍّ، فَهَلْ لَكَ أَنْ نَخْرُجَ إِلَيْهِ ؟ فَإِنْ رَأَيْنَا خَيْرَا دَخَلْنَا فِيهِ، فَإِنَّهُ إِنْ كَانَ نَبِيًّا فَلِلسَّابِقِ إِلَيْهِ فَضِيلَةٌ، وَأَنَا أَرْجُو أَنْ يَكُونَ النَّبِيُّ الَّذِي بَشَّرَ بِهِ عِيسَى ابْنُ مَرْيَمَ. وَكَانَ الْجَارُودُ نَصْرَانِيًّا قَدْ قَرَأَ الْكُتُبَ. ثُمَّ قَالَ لِسَلَمَةَ: «لِيُضْمِرَ كُلُّ وَاحِدٍ مِنَّا ثَلَاثَ مَسَائِلَ يَسْأَلُهُ عَنْهَا، لَا يُخْبِرُ بِهَا صَاحِبَهُ، فَلَعَمْرِي لَئِنْ أَخْبَرَ بِهَا إِنَّهُ لَنَبِيٌّ يُوحَى إِلَيْهِ». فَفَعَلَا. فَلَمَّا قَدِمَا عَلَى رَسُولِ اللَّهِ ﷺ قَالَ لَهُ الْجَارُودُ: بِمَ بَعَثَكَ رَبُّكَ يَا مُحَمَّدُ ؟. قَالَ: «بِشَهَادَةِ أَلَّا إِلَهَ إِلَّا اللَّهُ وَأَنِّي عَبْدُ اللَّهِ وَرَسُولُهُ، وَالْبَرَاءَةِ مِنْ كُلِّ نِدٍّ أَوْ وَثَنٍ يُعْبَدُ مَنْ دُونِ اللَّهِ تَعَالَى، وَإِقَامِ الصَّلَاةِ لِوَقْتِهَا وَإِيتَاءِ الزَّكَاةِ بِحَقِّهَا وَصَوْمِ شَهْرِ رَمَضَانَ وَحَجِّ الْبَيْتِ، مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا وَمَا رَبُّكَ بِظَلامٍ لِلْعَبِيدِ [فُصِّلَتْ 46]». قَالَ الْجَارُودُ: إِنْ كُنْتَ يَا مُحَمَّدُ نَبِيَّنَا فَأَخْبِرْنَا عَمَّا أَضْمَرْنَا عَلَيْهِ. فَخَفَقَ رَسُولُ اللَّهِ ﷺ كَأَنَّهَا سِنَةٌ ثُمَّ رَفَعَ رَأْسَهُ وَتَحَدَّرَ الْعَرَقُ عَنْهُ فَقَالَ: «أَمَّا أَنْتَ يَا جَارُودُ فَإِنَّكَ أَضْمَرْتَ عَلَى أَنْ تَسْأَلَنِي عَنْ دِمَاءِ الْجَاهِلِيَّةِ وَعَنْ حِلْفِ الْجَاهِلِيَّةِ وَعَنِ الْمَنِيحَةِ، أَلَا وَإِنَّ دَمُ الْجَاهِلِيَّةِ مَوْضُوعٌ وَحِلْفَهَا مَشْدُودٌ. وَلَمْ يَزِدْهَا الْإِسْلَامُ إِلَّا شِدَّةً، وَلَا حِلْفَ فِي الْإِسْلَامِ، أَلَا وَإِنَّ الْفَضْلَ الصَّدَقَةُ أَنْ تَمْنَحَ أَخَاكَ ظَهْرَ دَابَّةٍ أَوْ لَبَنَ شَاةٍ، فَإِنَّهَا تَغْدُو بِرِفْدٍ، وَتَرُوحُ بِمِثْلِهِ. وَأَمَّا أَنْتِ يَا سَلَمَةُ فَإِنَّكِ أَضْمَرْتَ عَلَى أَنْ تَسْأَلَنِي عَنْ عِبَادَةِ الْأَصْنَامِ، وَعَنْ يَوْمِ السَّبَاسِبِ وَعَنْ عَقْلِ الْهَجِينِ، فَأَمَّا عِبَادَةُ الْأَصْنَامِ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ [الْأَنْبِيَاءِ 98] وَأَمَّا يَوْمُ السَّبَاسِبِ فَقَدْ أَعْقَبَ اللَّهُ تَعَالَى مِنْهُ لَيْلَةً خَيْرًا مِنْ أَلْفِ شَهْرٍ، فَاطْلُبُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ شَهْرِ رَمَضَانَ فَإِنَّهَا لَيْلَةٌ بُلْجَةٌ سَمْحَةٌ لَا رِيحَ فِيهَا تَطْلُعُ الشَّمْسُ فِي صَبِيحَتِهَا لَا شُعَاعَ لَهَا، وَأَمَّا عَقْلُ الْهَجِينِ فَإِنَّ الْمُؤْمِنِينَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ يُجِيرُ أَقْصَاهُمْ عَلَى أَدْنَاهُمْ أَكْرَمُهُمْ عِنْدَ اللَّهِ أَتْقَاهُمْ». فَقَالَا: نَشْهَدُ أَلَّا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّكَ عَبْدُ اللَّهِ وَرَسُولُهُ. وَعِنْدَ ابْنِ إِسْحَاقَ عَمَّنْ لَا يَتَّهِمُ عَنِ الْحَسَنِ أَنَّ الْجَارُودَ لَمَّا انْتَهَى إِلَى رَسُولِ اللَّهِ ﷺ كَلَّمَهُ فَعَرَضَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ الْإِسْلَامَ، وَدَعَاهُ إِلَيْهِ، وَرَغَّبَهُ فِيهِ. فَقَالَ: يَا مُحَمَّدُ إِنِّي كُنْتُ عَلَى دِينٍ وَإِنِّي تَارِكٌ دِينِي لِدِينِكَ أَفَتَضَمَّنَ لِي دِينِي ؟ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: «نَعَمْ أَنَا ضَامِنٌ أَنْ قَدْ هَدَاكَ اللَّهُ إِلَى مَا هُوَ خَيْرٌ مِنْهُ». فَأَسْلَمَ وَأَسْلَمَ أَصْحَابُهُ. ثُمَّ سَأَلَ رَسُولُ اللَّهِ ﷺ الْحُمْلَانَ فَقَالَ: «وَاللَّهِ مَا عِنْدِي مَا أَحْمِلُكُمْ عَلَيْهِ». فَقَالَ: يَا رَسُولَ اللَّهِ فَإِنَّ بَيْنَنَا وَبَيْنَ بِلَادِنَا ضَوَالَّ مِنْ ضَوَالِّ النَّاسِ- وَفِي لَفْظٍ الْمُسْلِمِينَ- أَفَنَتَبَلَّغُ عَلَيْهَا إِلَى بِلَادِنَا ؟ قَالَ: «لَا، إِيَّاكَ وَإِيَّاهَا فَإِنَّمَا تِلْكَ حَرْقُ النَّارِ» انْتَهَى. فَقَالَ: «يَا رَسُولَ اللَّهِ ادْعُ لَنَا أَنْ يَجْمَعَ اللَّهُ قَوْمَنَا». فَقَالَ «اللَّهُمَّ اجْمَعْ لَهُمْ أُلْفَةَ قَوْمِهِمْ وَبَارِكْ لَهُمْ فِي بَرِّهِمْ وَبَحْرِهِمْ». فَقَالَ الْجَارُودُ: يَا رَسُولَ اللَّهِ أَيُّ الْمَالِ أَتَّخِذُ بِبِلَادِي ؟ قَالَ: «وَمَا بِلَادُكَ ؟ » قَالَ: مَأْوَاهَا وِعَاءٌ وَنَبْتُهَا شِفَاءٌ، وَرِيحُهَا صَبًا وَنَخْلُهَا غَوَادٍ. قَالَ: «عَلَيْكَ بِالْإِبِلِ فَإِنَّهَا حَمُولَةٌ وَالْحَمْلُ يَكُونُ عَدَدًا. وَالنَّاقَةُ ذَوْدًا». قَالَ سَلَمَةُ: يَا رَسُولَ اللَّهِ أَيُّ الْمَالِ أَتَّخِذَ بِبِلَادِي ؟ قَالَ: «وَمَا بِلَادُكَ ؟ » قَالَ: مَأْوَاهَا سِبَاحٌ وَنَخْلُهَا صُرَاحٌ وَتِلَاعُهَا فِيَاحٌ. قَالَ: «عَلَيْكُمْ بِالْغَنَمِ فَإِنَّ أَلْبَانَهَا سَجْلٌ وَأَصْوَافُهَا أَثَاثٌ وَأَوْلَادُهَا بَرَكَةٌ وَلَكَ الْأَكِيلَةُ وَالرِّبَا». فَانْصَرَفَا إِلَى قَوْمِهِمَا مُسْلِمِينَ. وَعِنْدَ ابْنِ إِسْحَاقَ فَخَرَجَ مِنْ عِنْدِهِ الْجَارُودُ رَاجِعًا إِلَى قَوْمِهِ وَكَانَ حَسَنَ الْإِسْلَامِ صَلِيبًا عَلَى دِينِهِ حَتَّى مَاتَ وَقَدْ أَدْرَكَ الرِّدَّةَ فَثَبَتَ عَلَى إِيمَانِهِ، وَلَمَّا رَجَعَ مِنْ قَوْمِهِ مَنْ كَانَ أَسْلَمَ مِنْهُمْ إِلَى دِينِهِ الْأَوَّلِ مَعَ الْغَرُورِ بْنِ الْمُنْذِرِ بْنِ النُّعْمَانِ بْنِ الْمُنْذِرِ قَامَ الْجَارُودُ فَشَهِدَ شَهَادَةَ الْحَقِّ وَدَعَا إِلَى الْإِسْلَامِ فَقَالَ: أَيُّهَا النَّاسُ إِنِّي أَشْهَدُ أَلَّا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَأُكَفِّرُ مَنْ لَمْ يَشْهَدْ. وَقَالَ الْجَارُودُ: شَهِدْتُ بِأَنَّ اللَّهَ حَقٌّ بَنَاتُ فُؤَادِي بِالشَّهَادَةِ وَالنَّهْضِ فَأَبْلِغْ رَسُولَ اللَّهِ عَنِّي رِسَالَةً بِأَنِّي حَنِيفٌ حَيْثُ كُنْتُ مِنَ الْأَرْضِ وَأَنْتَ أَمِينُ اللَّهِ فِي كُلِّ خَلْقِهِ عَلَى الْوَحْيِ مِنْ بَيْنِ الْقُضَيْضَةِ وَالْقَضِّ فَإِنْ لَمْ تَكُنْ دَارِي بِيَثْرِبَ فِيكُمُ فَإِنِّي لَكُمْ عِنْدَ الْإِقَامَةِ وَالْخَفْضِ أُصَالِحُ مَنْ صَالَحْتَ مِنْ ذِي عَدَاوَةٍ وَأَبْغَضُ مَنْ أَمْسَى عَلَى بُغْضِكُمْ بُغْضِي وَأُدْنِي الَّذِي وَالَيْتُهُ وَأُحِبُّهُ وَإِنْ كَانَ فِي فِيهِ الْعَلَاقِمُ مِنْ بُغْضِي أَذُبُّ بِسَيْفِي عَنْكُمُ وَأُحِبُّكُمْ إِذَا مَا عَدَوْكُمْ فِي الرِّف?اقِ وَفِي النَّقْضِ وَأَجْعَلُ نَفْسِي دُونَ كُلِّ مُلِمَّةٍ لَكُمْ جَنَّةٌ مِنْ دُونِ عِرْضِكُمْ عِرْضِي وَقَالَ سَلَمَةُ بْنُ عِيَاضٍ الْأَسَدِيُّ ؓ: رَأَيْتُكَ يَا خَيْرَ الْبَرِيَّةِ كُلِّهَا نَشَرْتَ كِتَابًا جَاءَ بِالْحَقِّ مَعْلَمَا شَرَعْتَ لَنَا فِيهِ الْهُدَى بَعْدَ جَوْرِنَا عَنِ الْحَقِّ لَمَّا أَصْبَحَ الْأَمْرُ مُظْلِمَا فَنَوَّرْتَ بِالْقُرْآنِ ظُلُمَاتِ حِنْدِسٍ وَأَطْفَأْتَ نَارَ الْكُفْرِ لَمَّا تَضَرَّمَا تَعَالَى عُلُوُّ اللَّهِ فَوْقَ سَمَائِهِ وَكَانَ مَكَانُ اللَّهِ أَعْلَى وَأَكْرَمَا وَرَوَى سُلَيْمَانُ بْنُ عَلِيٍّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ؓ أَنَّ الْجَارُودَ ؓ أَنْشَدَ رَسُولَ اللَّهِ ﷺ حِينَ قَدَمَ عَلَيْهِ فِي قَوْمِهِ: يَا نَبِيَّ الْهُدَى أَتَتْكَ رِجَالٌ قَطَعَتْ فَدْفَدًا وَآلًا فَآلَا وَطَوَتْ نَحْوَكَ الصَّحَاصِحَ طُرًّا لَا تَخَالُ الْكَلَالَ فِيهِ كَلَالَا كُلُّ دَهْنَاءَ يَقْصُرُ الطَّرْفُ عَنْهَا أَرْقَلَتْهَا قِلَاصُنَا إِرْقَالًا وَطَوَتْهَا الْجِيَادُ تَجْمَحُ فِيهَا بِكُمَاةٍ كَأَنْجُمٍ تَتَلَأْلَأَ تَبْتَغِي دَفْعَ بُوسٍ يَوْمٍ عَبُوسٍ أَوْجَلَ الْقَلْبَ ذِكْرُهُ ثُمَّ هَالَا فَصْلٌ الفوائد الفقهية في قصة وفد عبد القيس فَفِي هَذِهِ الْقِصَّةِ: أَنَّ الْإِيمَانَ بِاللَّهِ هُوَ مَجْمُوعُ هَذِهِ الْخِصَالِ مِنَ الْقَوْلِ وَالْعَمَلِ ، كَمَا عَلَى ذَلِكَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ وَالتَّابِعُونَ، وَتَابِعُوهُمْ كُلُّهُمْ، ذَكَرَهُ الشَّافِعِيُّ فِي " الْمَبْسُوطِ "، وَعَلَى ذَلِكَ مَا يُقَارِبُ مِائَةَ دَلِيلٍ مِنَ الْكِتَابِ وَالسُّنَّةِ. وَفِيهَا: أَنَّهُ لَمْ يَعُدَّ الْحَجَّ فِي هَذِهِ الْخِصَالِ، وَكَانَ قُدُومُهُمْ فِي سَنَةِ تِسْعٍ، وَهَذَا أَحَدُ مَا يُحْتَجُّ بِهِ عَلَى أَنَّ الْحَجَّ لَمْ يَكُنْ فُرِضَ بَعْدُ، وَأَنَّهُ إِنَّمَا فُرِضَ فِي الْعَاشِرَةِ، وَلَوْ كَانَ فُرِضَ لَعَدَّهُ مِنَ الْإِيمَانِ، كَمَا عَدَّ الصَّوْمَ وَالصَّلَاةَ وَالزَّكَاةَ. وَفِيهَا: أَنَّهُ لَا يُكْرَهُ أَنْ يُقَالَ: رَمَضَانُ لِلشَّهْرِ خِلَافًا لِمَنْ كَرِهَ ذَلِكَ، وَقَالَ: لَا يُقَالُ: إِلَّا شَهْرُ رَمَضَانَ. وَفِي " الصَّحِيحَيْنِ ": ( مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ ). وَفِيهَا: وُجُوبُ أَدَاءِ الْخُمُسِ مِنَ الْغَنِيمَةِ، وَأَنَّهُ مِنَ الْإِيمَانِ. وَفِيهَا: النَّهْيُ عَنِ الِانْتِبَاذِ فِي هَذِهِ الْأَوْعِيَةِ، وَهَلْ تَحْرِيمُهُ بَاقٍ أَوْ مَنْسُوخٌ ؟ عَلَى قَوْلَيْنِ، وَهُمَا رِوَايَتَانِ عَنْ أحمد. وَالْأَكْثَرُونَ عَلَى نَسْخِهِ بِحَدِيثِ بريدة الَّذِي رَوَاهُ مسلم وَقَالَ فِيهِ: ( وَكُنْتُ نَهَيْتُكُمْ عَنِ الْأَوْعِيَةِ فَانْتَبِذُوا فِيمَا بَدَا لَكُمْ ، وَلَا تَشْرَبُوا مُسْكِرًا ). وَمَنْ قَالَ: بِإِحْكَامِ أَحَادِيثِ النَّهْيِ، وَأَنَّهَا غَيْرُ مَنْسُوخَةٍ، قَالَ: هِيَ أَحَادِيثُ تَكَادُ تَبْلُغُ التَّوَاتُرَ فِي تَعَدُّدِهَا وَكَثْرَةِ طُرُقِهَا، وَحَدِيثُ الْإِبَاحَةِ فَرْدٌ، فَلَا يَبْلُغُ مُقَاوَمَتَهَا، وَسِرُّ الْمَسْأَلَةِ أَنَّ النَّهْيَ عَنِ الْأَوْعِيَةِ الْمَذْكُورَةِ مِنْ بَابِ سَدِّ الذَّرَائِعِ، إِذِ الشَّرَابُ يُسْرِعُ إِلَيْهِ الْإِسْكَارُ فِيهَا. وَقِيلَ: بَلِ النَّهْيُ عَنْهَا لِصَلَابَتِهَا، وَأَنَّ الشَّرَابَ يُسْكِرُ فِيهَا، وَلَا يُعْلَمُ بِهِ بِخِلَافِ الظُّرُوفِ غَيْرِ الْمُزَفَّتَةِ، فَإِنَّ الشَّرَابَ مَتَى غَلَا فِيهَا وَأَسْكَرَ انْشَقَّتْ، فَيُعْلَمُ بِأَنَّهُ مُسْكِرٌ، فَعَلَى هَذِهِ الْعِلَّةِ يَكُونُ الِانْتِبَاذُ فِي الْحِجَارَةِ وَالصُّفْرِ أَوْلَى بِالتَّحْرِيمِ، وَعَلَى الْأَوَّلِ لَا يَحْرُمُ، إِذْ لَا يُسْرِعُ الْإِسْكَارُ إِلَيْهِ فِيهَا كَإِسْرَاعِهِ فِي الْأَرْبَعَةِ الْمَذْكُورَةِ، وَعَلَى كِلَا الْعِلَّتَيْنِ، فَهُوَ مِنْ بَابِ سَدِّ الذَّرِيعَةِ، كَالنَّهْيِ أَوَّلًا عَنْ زِيَارَةِ الْقُبُورِ سَدًّا لِذَرِيعَةِ الشِّرْكِ، فَلَمَّا اسْتَقَرَّ التَّوْحِيدُ فِي نُفُوسِهِمْ، وَقَوِيَ عِنْدَهُمْ أَذِنَ فِي زِيَارَتِهَا، غَيْرَ أَنْ لَا يَقُولُوا هُجْرًا. وَهَكَذَا قَدْ يُقَالُ فِي الِانْتِبَاذِ فِي هَذِهِ الْأَوْعِيَةِ إِنَّهُ فَطَمَهُمْ عَنِ الْمُسْكِرِ وَأَوْعِيَتِهِ، وَسَدَّ الذَّرِيعَةَ إِلَيْهِ إِذْ كَانُوا حَدِيثِي عَهْدٍ بِشُرْبِهِ، فَلَمَّا اسْتَقَرَّ تَحْرِيمُهُ عِنْدَهُمْ، وَاطْمَأَنَّتْ إِلَيْهِ نُفُوسُهُمْ، أَبَاحَ لَهُمُ الْأَوْعِيَةَ: مَدْحُ صِفَتَيِ الْحِلْمِ وَالْأَنَاةِ، وَأَنَّ اللَّهَ يُحِبُّهُمَا ، وَضِدُّهُمَا الطَّيْشُ وَالْعَجَلَةُ، وَهُمَا خُلُقَانِ مَذْمُومَانِ مُفْسِدَانِ لِلْأَخْلَاقِ وَالْأَعْمَالِ. وَفِيهِ دَلِيلٌ عَلَى أَنَّ اللَّهَ يُحِبُّ مِنْ عَبْدِهِ مَا جَبَلَهُ عَلَيْهِ مِنْ خِصَالِ الْخَيْرِ، كَالذَّكَاءِ وَالشَّجَاعَةِ وَالْحِلْمِ. وَفِيهِ دَلِيلٌ عَلَى أَنَّ الْخُلُقَ قَدْ يَحْصُلُ بِالتَّخَلُّقِ وَالتَّكَلُّفِ؛ لِقَوْلِهِ فِي هَذَا الْحَدِيثِ: ( خُلُقَيْنِ تَخَلَّقْتُ بِهِمَا، أَوْ جَبَلَنِي اللَّهُ عَلَيْهِمَا ؟ "، فَقَالَ: " بَلْ جُبِلْتَ عَلَيْهِمَا ). وَفِيهِ دَلِيلٌ عَلَى أَنَّهُ سُبْحَانَهُ خَالِقُ أَفْعَالِ الْعِبَادِ وَأَخْلَاقِهِمْ ، كَمَا هُوَ خَالِقُ ذَوَاتِهِمْ وَصِفَاتِهِمْ، فَالْعَبْدُ كُلُّهُ مَخْلُوقٌ ذَاتُهُ وَصِفَاتُهُ وَأَفْعَالُهُ، وَمَنْ أَخْرَجَ أَفْعَالَهُ عَنْ خَلْقِ اللَّهِ، فَقَدْ جَعَلَ فِيهِ خَالِقًا مَعَ اللَّهِ، وَلِهَذَا شَبَّهَ السَّلَفُ الْقَدَرِيَّةَ النُّفَاةَ بِالْمَجُوسِ، وَقَالُوا: هُمْ مَجُوسُ هَذِهِ الْأُمَّةِ، صَحَّ ذَلِكَ عَنِ ابْنِ عَبَّاسٍ. وَفِيهِ إِثْبَاتُ الْجَبْلِ لَا الْجَبْرِ لِلَّهِ تَعَالَى ، وَأَنَّهُ يَجْبِلُ عَبْدَهُ عَلَى مَا يُرِيدُ، كَمَا جَبَلَ الأشج عَلَى الْحِلْمِ وَالْأَنَاةِ، وَهُمَا فِعْلَانِ نَاشِئَانِ عَنْ خُلُقَيْنِ فِي النَّفْسِ، فَهُوَ سُبْحَانَهُ الَّذِي جَبَلَ الْعَبْدَ عَلَى أَخْلَاقِهِ وَأَفْعَالِهِ، وَلِهَذَا قَالَ الْأَوْزَاعِيُّ وَغَيْرُهُ مِنْ أَئِمَّةِ السَّلَفِ: نَقُولُ ( إِنَّ اللَّهَ جَبَلَ الْعِبَادَ عَلَى أَعْمَالِهِمْ، وَلَا نَقُولُ جَبَرَهُمْ عَلَيْهَا ) وَهَذَا مِنْ كَمَالِ عِلْمِ الْأَئِمَّةِ، وَدَقِيقِ نَظَرِهِمْ، فَإِنَّ الْجَبْرَ أَنْ يُحْمَلَ الْعَبْدُ عَلَى خِلَافِ مُرَادِهِ، كَجَبْرِ الْبِكْرِ الصَّغِيرَةِ عَلَى النِّكَاحِ، وَجَبْرِ الْحَاكِمِ مَنْ عَلَيْهِ الْحَقُّ عَلَى أَدَائِهِ، وَاللَّهُ سُبْحَانَهُ أَقْدَرُ مِنْ أَنْ يَجْبُرَ عَبْدَهُ بِهَذَا الْمَعْنَى، وَلَكِنَّهُ يَجْبُلُهُ عَلَى أَنْ يَفْعَلَ مَا يَشَاءُ الرَّبُّ بِإِرَادَةِ عَبْدِهِ وَاخْتِيَارِهِ وَمَشِيئَتِهِ، فَهَذَا لَوْنٌ، وَالْجَبْرُ لَوْنٌ. وَفِيهَا: أَنَّ الرَّجُلَ لَا يَجُوزُ لَهُ أَنْ يَنْتَفِعَ بِالضَّالَّةِ الَّتِي لَا يَجُوزُ الْتِقَاطُهَا كَالْإِبِلِ، فَإِنَّ النَّبِيَّ ﷺ لَمْ يُجَوِّزْ للجارود رُكُوبَ الْإِبِلِ الضَّالَّةِ، وَقَالَ: ( ضَالَّةُ الْمُسْلِمِ حَرَقُ النَّارِ )، وَذَلِكَ لِأَنَّهُ إِنَّمَا أَمَرَ بِتَرْكِهَا، وَأَنْ لَا يَلْتَقِطَهَا حِفْظًا عَلَى رَبِّهَا حَتَّى يَجِدَهَا إِذَا طَلَبَهَا، فَلَوْ جَوَّزَ لَهُ رُكُوبَهَا وَالِانْتِفَاعَ بِهَا، لَأَفْضَى إِلَى أَنْ لَا يَقْدِرَ عَلَيْهَا رَبُّهَا، وَأَيْضًا تَطْمَعُ فِيهَا النُّفُوسُ وَتَتَمَلَّكُهَا، فَمَنَعَ الشَّارِعُ مِنْ ذَلِكَ.
Translation
✧ The delegation of Banū ʿAbd al-Qays. Then al-Bukhārī said, after the delegation of Banū Tamīm: Chapter on the delegation of ʿAbd al-Qays. Abū Isḥāq narrated to us: Abū ʿĀmir al-ʿAqadī narrated to us: Qurra narrated to us, from Abū Jamra, who said: I said to Ibn ʿAbbās: I have a jar in which nabīdh is prepared for me, and I drink it sweet in a jar; if I drink much of it and then sit with people for a long time, I fear I may become exposed. He said: The delegation of ʿAbd al-Qays came to the Messenger of Allah ﷺ and he said: "Welcome to the people, neither disgraced nor regretful." They said: O Messenger of Allah, between us and you are the polytheists of Muḍar, and we can only reach you in the sacred month. So tell us some comprehensive matters: if we act upon them we will enter Paradise, and we will call to them those behind us. He said: "I command you with four things, and I forbid you from four: faith in Allah—do you know what faith in Allah is? The testimony that there is no god but Allah, establishing prayer, giving zakāh, fasting Ramaḍān, and that you give from the spoils of war the fifth. And I forbid you from four: what is infused in the dubāʾ, the naqīr, the ḥantam, and the muzaffat." Thus Muslim narrated it from the ḥadīth of Qurra b. Khālid, from Abū Jamra, and it has other routes in the two Ṣaḥīḥs from Abū Ḥamza. Abū Dāwūd al-Ṭayālisī said in his Musnad: Shuʿba narrated to us, from Abū Jamra: I heard Ibn ʿAbbās say: When the delegation of ʿAbd al-Qays came to the Messenger of Allah ﷺ, he said: "From which people are you?" They said: From Rabīʿa. He said: "Welcome to the delegation, neither disgraced nor regretful." They said: O Messenger of Allah, we are a tribe of Rabīʿa, and we come to you from a distant land, and between us and you lies this tribe of the disbelievers of Muḍar, and we can only reach you in a sacred month. So command us with a decisive matter by which we may call those behind us and enter Paradise. The Messenger of Allah ﷺ said: "I command you with four and forbid you from four. I command you with faith in Allah alone. Do you know what faith in Allah is? The testimony that there is no god but Allah and that Muḥammad is the Messenger of Allah, establishing prayer, giving zakāh, fasting Ramaḍān, and that you give from the spoils of war the fifth. And I forbid you from four: from the dubāʾ, the ḥantam, the naqīr, and the muzaffat"—and sometimes he said: "and the muqayyar"—"so memorize them and call to them those behind you." Muslim narrated it from the ḥadīth of Saʿīd b. Abī ʿArūba, from Qatāda, from Abū Naḍra, from Abū Saʿīd, with the ḥadīth of their story in a similar wording. In his version, the Messenger of Allah ﷺ said to Ashajj ʿAbd al-Qays: "You have two qualities which Allah, Mighty and Majestic, loves: forbearance and deliberateness." In another narration: "which Allah and His Messenger love." He said: O Messenger of Allah, did I cultivate them, or did Allah fashion me upon them? He said: "Rather Allah fashioned you upon them." He said: Praise be to Allah who fashioned me upon two qualities which Allah and His Messenger love. Imām Aḥmad said: Abū Saʿīd, the mawlā of Banū Hāshim, narrated to us: Maṭar b. ʿAbd al-Raḥmān narrated to us: I heard Hind bt. al-Wazzāʿ saying that she heard al-Wazzāʿ say: I came to the Messenger of Allah ﷺ, and al-Ashajj al-Mundhir b. ʿĀmir, or ʿĀmir b. al-Mundhir, was with them, and with them was a man afflicted. They reached the Messenger of Allah ﷺ, and when they saw the Messenger of Allah ﷺ, they leapt from their mounts and came to the Messenger of Allah ﷺ and kissed his hand. Then al-Ashajj dismounted, hobbled his mount, took out his bag and opened it, took out two white garments from his clothes and put them on, then went to their mounts and hobbled them, then came to the Messenger of Allah ﷺ. He said: "O Ashajj, you have two qualities which Allah, Mighty and Majestic, and His Messenger love: forbearance and deliberateness." He said: O Messenger of Allah, did I cultivate them, or did Allah fashion me upon them? He said: "Rather Allah fashioned you upon them." He said: Praise be to Allah who fashioned me upon two qualities which Allah, Mighty and Majestic, and His Messenger love. Then al-Wāziʿ said: O Messenger of Allah, I have with me a maternal uncle who is afflicted, so supplicate to Allah for him. He said: "Where is he? Bring him to me." He said: I did the same as al-Ashajj had done: I dressed him in his two garments and brought him. He took a portion of his cloak and lifted it until we saw the whiteness of his armpit, then struck his back and said: "Come out, enemy of Allah." He turned his face away while looking with the gaze of a healthy man. Al-Ḥāfiẓ al-Bayhaqī narrated from the route of Hūd b. ʿAbd Allāh b. Saʿd that he heard his grandfather Mazīda al-ʿAṣarī say: While the Messenger of Allah ﷺ was speaking to his companions, he said to them: "A riding party will appear from here; they are the best of the people of the East." ʿUmar stood up and went toward them, and met thirteen riders. He said: Who are the people? They said: From Banū ʿAbd al-Qays. He said: What brought you to these lands? Trade? They said: No. He said: Indeed the Prophet ﷺ mentioned you just now and said good. Then they walked with him until they came to the Prophet ﷺ. ʿUmar said to the people: This is your companion whom you seek. The people threw themselves from their mounts: some walked, some jogged, some ran, until they came to the Messenger of Allah ﷺ, took his hand and kissed it. Al-Ashajj lagged behind among the mounts until he made them kneel and gathered the people's luggage, then came walking until he took the hand of the Messenger of Allah ﷺ and kissed it. The Prophet ﷺ said: "You have two qualities which Allah and His Messenger love." He said: Is it a natural disposition upon which I was fashioned, or something I cultivated? He said: "Rather a natural disposition." He said: Praise be to Allah who fashioned me upon what Allah and His Messenger love. Arrival of al-Jārūd b. al-Muʿallā and Salama b. ʿIyāḍ al-Asadī to him ﷺ Abū ʿUbayda Maʿmar b. al-Muthannā said: Al-Jārūd al-ʿAbdī came to the Messenger of Allah ﷺ with Salama b. ʿIyāḍ al-Asadī, who was his ally in pre-Islamic times. That was because al-Jārūd said to Salama b. ʿIyāḍ al-Asadī: An outcast has appeared in Tihāma claiming that he is a prophet. Would you like us to go out to him? If we see good, we will enter into it, for if he is a prophet, the one who precedes to him has merit. I hope that he is the prophet of whom ʿĪsā son of Maryam gave glad tidings. Al-Jārūd was a Christian who had read the scriptures. Then he said to Salama: "Let each of us conceal three questions to ask him, and not inform his companion of them. By my life, if he informs of them, he is a prophet to whom revelation comes." So they did. When they came to the Messenger of Allah ﷺ, al-Jārūd said to him: With what did your Lord send you, O Muḥammad? He said: "With the testimony that there is no god but Allah and that I am the servant of Allah and His Messenger, and disavowal of every rival or idol worshipped besides Allah, Most High, and establishing prayer at its time, giving zakāh with its due, fasting the month of Ramaḍān, and pilgrimage to the House. Whoever does good, it is for himself, and whoever does evil, it is against him, and your Lord is not unjust to His servants [Fuṣṣilat 46]." Al-Jārūd said: If you are our prophet, O Muḥammad, inform us of what we have concealed. The Messenger of Allah ﷺ dozed as if he had a brief sleep, then raised his head while sweat dripped from him and said: "As for you, O Jārūd, you concealed that you would ask me about the blood of pre-Islamic times, about the alliance of pre-Islamic times, and about the manīḥa. Indeed, the blood of pre-Islamic times is abolished, and its alliance is confirmed. Islam only increases it in strength, and there is no alliance in Islam. Indeed, the best charity is that you grant your brother the back of a riding animal or the milk of a ewe, for it goes in the morning with a gift and returns in the evening with the like. As for you, O Salama, you concealed that you would ask me about worship of idols, about the day of al-Sabāsib, and about the blood-money of the hājīn. As for worship of idols, Allah, Most High, says: 'Indeed you and what you worship besides Allah are fuel of Hell; you will enter it' [al-Anbiyāʾ 98]. As for the day of al-Sabāsib, Allah, Most High, has replaced it with a night better than a thousand months. Seek it in the last ten nights of the month of Ramaḍān, for it is a bright, gentle night with no wind in it; the sun rises on its morning without rays. As for the blood-money of the hājīn, the believers are brothers; their blood is equal. Their farthest grants protection on behalf of their nearest. The most noble of them in the sight of Allah is the most pious." They said: We bear witness that there is no god but Allah alone, with no partner, and that you are the servant of Allah and His Messenger. Ibn Isḥāq has, from someone he does not suspect, from al-Ḥasan, that when al-Jārūd came to the Messenger of Allah ﷺ and spoke with him, the Messenger of Allah ﷺ presented Islam to him, called him to it, and encouraged him. He said: O Muḥammad, I was upon a religion, and I am leaving my religion for your religion. Will you guarantee my religion for me? The Messenger of Allah ﷺ said to him: "Yes, I guarantee that Allah has guided you to what is better than it." So he became Muslim, and his companions became Muslim. Then he asked the Messenger of Allah ﷺ for mounts. He said: "By Allah, I have nothing upon which to mount you." He said: O Messenger of Allah, between us and our land are stray camels of the people—in one wording, of the Muslims. May we use them to reach our land? He said: "No, beware of them, for they are the fire of Hell." End. He said: "O Messenger of Allah, supplicate for us that Allah unite our people." He said: "O Allah, unite for them the affection of their people, and bless them in their land and their sea." Al-Jārūd said: O Messenger of Allah, what wealth should I acquire in my land? He said: "What is your land?" He said: Its refuge is a vessel, its herbage is a cure, its wind is the east wind, and its palms are abundant. He said: "Take camels, for they are beasts of burden, and the burden becomes numerous. A she-camel is a small herd." Salama said: O Messenger of Allah, what wealth should I acquire in my land? He said: "What is your land?" He said: Its refuge is spacious, its palms are tall, and its valleys are wide. He said: "Take sheep, for their milk is abundant, their wool is furnishings, their offspring are a blessing, and you have the edible and the increase." They returned to their people as Muslims. Ibn Isḥāq has: Al-Jārūd departed from him, returning to his people, and he had good Islam, firm upon his religion until he died. He witnessed the apostasy and remained steadfast in his faith. When those of his people who had become Muslim returned to their former religion along with al-Gharūr b. al-Mundhir b. al-Nuʿmān b. al-Mundhir, al-Jārūd stood up, bore witness to the truth, and called to Islam. He said: O people, I bear witness that there is no god but Allah alone, with no partner, and that Muḥammad is His servant and His Messenger, and I disbelieve in whoever does not bear witness. Al-Jārūd said: I bore witness that Allah is true; the daughters of my heart are with witness and rising. So convey from me a message to the Messenger of Allah, that I am a ḥanīf wherever I am on earth. You are the trustee of Allah among all His creation, concerning revelation, among pebbles and stones. If my home is not in Yathrib among you, then I am yours in residence and in ease. I make peace with those with whom you make peace among the hostile, and I hate whoever spends the evening hating you with my hatred. I draw near the one whom I befriend and love, even if in his mouth are bitter colocynths out of my hatred. I defend you with my sword and love you, whenever your enemy is in the caravan and in the breach. I place myself before every calamity for you as a shield; before your honor is my honor. Salama b. ʿIyāḍ al-Asadī ؓ said: I saw you, O best of all creation, you spread a book that came with truth as a sign. You legislated for us guidance after our deviation from the truth, when the matter had become dark. You illuminated with the Qurʾān the darkness of deep night, and you extinguished the fire of disbelief when it blazed. Exalted is the highness of Allah above His heaven, and the place of Allah is higher and nobler. Sulaymān b. ʿAlī narrated, from ʿAlī b. ʿAbd Allāh, from ʿAbd Allāh b. ʿAbbās ؓ, that al-Jārūd ؓ recited to the Messenger of Allah ﷺ when he came to him with his people: O Prophet of guidance, men came to you, crossing vast desert and mirage after mirage. They folded toward you the open plains entirely, not imagining fatigue in them fatigue at all. Every sandy expanse beyond the reach of the eye, our young she-camels traversed with swift pace. The steeds folded them, prancing through, with warriors like stars glittering. Seeking to avert the misery of a grim day whose mention alarmed the heart and then terrified. Section Legal benefits in the story of the delegation of ʿAbd al-Qays In this story: that faith in Allah is the sum of these qualities of speech and action, as held by the companions of the Messenger of Allah ﷺ, the Successors, and all their followers. Al-Shāfiʿī mentioned it in al-Mabsūṭ, and upon that there are nearly a hundred proofs from the Book and the Sunnah. In it: that he did not count the pilgrimage among these qualities, and their arrival was in year nine. This is one of the proofs that the pilgrimage had not yet been made obligatory, and that it was only made obligatory in year ten. Had it been obligatory, he would have counted it as part of faith, just as he counted fasting, prayer, and zakāh. In it: that it is not disliked to say "Ramaḍān" for the month, contrary to those who disliked that and said: one should only say "the month of Ramaḍān." In the two Ṣaḥīḥs: "Whoever fasts Ramaḍān with faith and seeking reward, his previous sins are forgiven." In it: the obligation of paying the fifth from spoils, and that it is from faith. In it: the prohibition of infusion in these vessels. Is its prohibition still in effect or abrogated? There are two opinions, and they are two narrations from Aḥmad. The majority hold that it is abrogated by the ḥadīth of Burayda, which Muslim narrated and in which he said: "I had forbidden you from vessels, so infuse in whatever appears to you, but do not drink any intoxicant." Those who say that the ḥadīths of prohibition are firmly established and not abrogated said: These are ḥadīths that almost reach the level of tawātur in their multiplicity and many routes, while the ḥadīth of permission is isolated, so it cannot resist them. The secret of the matter is that the prohibition of the mentioned vessels is from the category of blocking the means, because the drink quickly becomes intoxicating in them. It was also said: rather, the prohibition was because of their hardness, and that the drink intoxicates in them without it being known, unlike vessels that are not pitched; for when the drink ferments in them and intoxicates, they crack, so it becomes known that it is intoxicating. Based on this cause, infusion in stone or copper vessels would be even more deserving of prohibition, while based on the first, it is not forbidden, since intoxication does not occur quickly in them as it does in the four mentioned. On both causes, it is from the category of blocking the means, like the initial prohibition of visiting graves to block the means to polytheism. When monotheism became established in their souls and strong among them, he permitted visiting them, provided they do not say anything vile. And thus it may be said concerning the infusion in these vessels that it weaned them from intoxicants and their vessels, and blocked the means leading to it, since they were still close to the time when they used to drink it. When its prohibition became firmly established among them and their souls were at ease with it, He permitted the vessels to them: praise of the two traits of forbearance and deliberateness, and that Allah loves them, and their opposites are recklessness and haste, and they are two blameworthy traits that corrupt character and deeds. In it is evidence that Allah loves in His servant the good qualities He has instilled in him, such as intelligence, courage, and forbearance. In it is evidence that character may be acquired by assuming it and forcing oneself to it; because of his saying in this hadith: "Two traits that I have adopted, or has Allah instilled them in me?" He said: "Rather you have been instilled with them." In it is evidence that He, glorified be He, is the Creator of the servants' actions and their character, just as He is the Creator of their essences and attributes. Thus the servant is entirely created: his essence, his attributes, and his actions. Whoever removes his actions from Allah's creation has posited a creator alongside Allah in him. For this reason, the early scholars likened the Qadarites, who deny predestination, to the Magians, and they said: "They are the Magians of this ummah." This is authentically reported from Ibn ʿAbbās. In it is affirmation of instilling (jabl), not compulsion (jabr), for Allah Almighty, and that He instills in His servant what He wills, just as He instilled in al-Ashajj forbearance and deliberateness, which are two actions arising from two traits in the soul. Thus He, glorified be He, is the One who instills in the servant his character and actions. For this reason, al-Awzāʿī and other imams of the early generations said: "We say that Allah instills in the servants their actions, and we do not say that He compels them to them." This is from the perfection of the imams' knowledge and the subtlety of their insight, for compulsion is to force the servant against his will, like compelling a young virgin to marry, or a judge compelling someone who owes a right to fulfill it. Allah, glorified be He, is far above compelling His servant in this sense, but He instills in him to do what the Lord wills, through the servant's own will, choice, and volition. This is one kind, and compulsion is another kind. In it: that a man is not permitted to benefit from a lost animal that may not be picked up, such as camels, for the Prophet ﷺ did not permit al-Jārūd to ride lost camels, and he said: "The lost property of a Muslim is the burning of fire." That is because he ordered to leave it and not to pick it up, in order to preserve it for its owner until he finds it when he seeks it. If he permitted riding it and benefiting from it, it would lead to the owner not being able to get it. Also, souls would covet it and take possession of it, so the Lawgiver forbade that.
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