Tarikh (al-Tabari) 1628
Arrival of the delegation of Banū Ḥanīfah with Musaylimah the liar, and mention of the false prophets
فَصْلٌ فِي فِقْهِ هَذِهِ الْقِصَّةِ فِيهَا: جَوَازُ مُكَاتَبَةِ الْإِمَامِ لِأَهْلِ الرِّدَّةِ إِذَا كَانَ لَهُمْ شَوْكَةٌ ، وَيَكْتُبُ لَهُمْ وَلِإِخْوَانِهِمْ مِنَ الْكُفَّارِ: سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى. وَمِنْهَا: أَنَّ الرَّسُولَ لَا يُقْتَلُ وَلَوْ كَانَ مُرْتَدًّا ، هَذِهِ السُّنَّةُ. وَمِنْهَا: أنَّ لِلْإِمَامِ أَنْ يَأْتِيَ بِنَفْسِهِ إِلَى مَنْ قَدِمَ يُرِيدُ لِقَاءَهُ مِنَ الْكُفَّارِ . وَمِنْهَا: أنَّ الْإِمَامَ يَنْبَغِي لَهُ أَنْ يَسْتَعِينَ بِرَجُلٍ مِنْ أَهْلِ الْعِلْمِ يُجِيبُ عَنْهُ أَهْلَ الِاعْتِرَاضِ وَالْعِنَادِ. وَمِنْهَا: تَوْكِيلُ الْعَالِمِ لِبَعْضِ أَصْحَابِهِ أَنْ يَتَكَلَّمَ عَنْهُ وَيُجِيبَ عَنْهُ. تَأْوِيلُ رُؤْيَا لِلنَّبِيِّ ﷺ بِأَنَّ الصِّدِّيقَ يُحْبِطُ أَمْرَ مسيلمة وَمِنْهَا: أنَّ هَذَا الْحَدِيثَ مِنْ أَكْبَرِ فَضَائِلِ الصِّدِّيقِ ، فَإِنَّ النَّبِيَّ ﷺ نَفَخَ السِّوَارَيْنِ بِرُوحِهِ فَطَارَا، وَكَانَ الصِّدِّيقُ هُوَ ذَلِكَ الرُّوحَ الَّذِي نَفَخَ مسيلمة وَأَطَارَهُ. قَالَ الشَّاعِرُ: فَقُلْتُ لَهُ ارْفَعْهَا إِلَيْكَ فَأَحْيِهَا بِرُوحِكَ وَاقْتَتْهُ لَهَا قِيتَةً قَدْرًا وَمِنْ هَاهُنَا دَلَّ لِبَاسُ الْحُلِيِّ لِلرَّجُلِ عَلَى نَكَدٍ يَلْحَقُهُ وَهَمٍّ يَنَالُهُ، وَأَنْبَأَنِي أبو العباس أحمد بن عبد الرحمن بن عبد المنعم بن نعمة بن سرور المقدسي المعروف بالشهاب العابر. قَالَ: قَالَ لِي رَجُلٌ: رَأَيْتُ فِي رِجْلِي خَلْخَالًا، فَقُلْتُ لَهُ: تَتَخَلْخَلُ رِجْلُكَ بِأَلَمٍ، وَكَانَ كَذَلِكَ. وَقَالَ لِي آخَرُ: رَأَيْتُ كَأَنَّ فِي أَنْفِي حَلْقَةَ ذَهَبٍ، وَفِيهَا حَبٌّ مَلِيحٌ أَحْمَرُ، فَقُلْتُ لَهُ: يَقَعُ بِكَ رُعَافٌ شَدِيدٌ، فَجَرَى كَذَلِكَ. وَقَالَ آخَرُ: رَأَيْتُ كُلَّابًا مُعَلَّقًا فِي شَفَتِي، قُلْتُ: يَقَعُ بِكَ أَلَمٌ يَحْتَاجُ إِلَى الْفَصْدِ فِي شَفَتِكَ، فَجَرَى كَذَلِكَ. وَقَالَ لِي آخَرُ: رَأَيْتُ فِي يَدِي سِوَارًا وَالنَّاسُ يُبْصِرُونَهُ، فَقُلْتُ لَهُ: سُوءٌ يُبْصِرُهُ النَّاسُ فِي يَدِكَ، فَعَنْ قَلِيلٍ طَلَعَ فِي يَدِهِ طُلُوعٌ. وَرَأَى ذَلِكَ آخَرُ لَمْ يَكُنْ يُبْصِرُهُ النَّاسُ، فَقُلْتُ لَهُ: تَتَزَوَّجُ امْرَأَةً حَسَنَةً، وَتَكُونُ رَقِيقَةً. قُلْتُ: عَبَّرَ لَهُ السِّوَارَ بِالْمَرْأَةِ لِمَا أَخْفَاهُ، وَسَتَرَهُ عَنِ النَّاسِ، وَوَصَفَهَا بِالْحُسْنِ لِحُسْنِ مَنْظَرِ الذَّهَبِ وَبَهْجَتِهِ، وَبِالرِّقَّةِ لِشَكْلِ السِّوَارِ. وَالْحِلْيَةُ لِلرَّجُلِ تَنْصَرِفُ عَلَى وُجُوهٍ. فَرُبَّمَا دَلَّتْ عَلَى تَزْوِيجِ الْعُزَّابِ لِكَوْنِهَا مِنْ آلَاتِ التَّزْوِيجِ، وَرُبَّمَا دَلَّتْ عَلَى الْإِمَاءِ وَالسَّرَارِيِّ، وَعَلَى الْغِنَاءِ، وَعَلَى الْبَنَاتِ، وَعَلَى الْخَدَمِ، وَعَلَى الْجَهَازِ، وَذَلِكَ بِحَسَبِ حَالِ الرَّائِي وَمَا يَلِيقُ بِهِ. قَالَ أبو العباس العابر: وَقَالَ لِي رَجُلٌ: رَأَيْتُ كَأَنَّ فِي يَدِي سِوَارًا مَنْفُوخًا لَا يَرَاهُ النَّاسُ، فَقُلْتُ لَهُ: عِنْدَكَ امْرَأَةٌ بِهَا مَرَضُ الِاسْتِسْقَاءِ، فَتَأَمَّلْ كَيْفَ عَبَّرَ لَهُ السِّوَارَ بِالْمَرْأَةِ ثُمَّ حَكَمَ عَلَيْهَا بِالْمَرَضِ لِصُفْرَةِ السِّوَارِ، وَأَنَّهُ مَرَضُ الِاسْتِسْقَاءِ الَّذِي يَنْتَفِخُ مَعَهُ الْبَطْنُ. قَالَ: وَقَالَ لِي آخَرُ: رَأَيْتُ فِي يَدِي خَلْخَالًا وَقَدْ أَمْسَكَهُ آخَرُ، وَأَنَا مُمْسِكٌ لَهُ، وَأَصِيحُ عَلَيْهِ وَأَقُولُ: اتْرُكْ خَلْخَالِي، فَتَرَكَهُ، فَقُلْتُ لَهُ: فَكَانَ الْخَلْخَالُ فِي يَدِكَ أَمْلَسَ ؟ فَقَالَ: بَلْ كَانَ خَشِنًا تَأَلَّمْتُ مِنْهُ مَرَّةً بَعْدَ مَرَّةٍ، وَفِيهِ شَرَارِيفُ، فَقُلْتُهُ لَهُ: أُمُّكَ وَخَالُكَ شَرِيفَانِ، وَلَسْتَ بِشَرِيفٍ، وَاسْمُكَ عَبْدُ الْقَاهِرِ، وَخَالُكَ لِسَانُهُ نَجِسٌ رَدِيءٌ يَتَكَلَّمُ فِي عِرْضِكَ، وَيَأْخُذُ مِمَّا فِي يَدِكَ، قَالَ: نَعَمْ، قُلْتُ: ثُمَّ إِنَّهُ يَقَعُ فِي يَدِ ظَالِمٍ مُتَعَدٍّ، وَيَحْتَمِي بِكَ، فَتَشُدُّ مِنْهُ، وَتَقُولُ خَلِّ خَالِي، فَجَرَى ذَلِكَ عَنْ قَلِيلٍ. قُلْتُ: تَأَمَّلْ أَخْذَهُ الْخَالَ مِنْ لَفْظِ " الْخَلْخَالِ "، ثُمَّ عَادَ إِلَى اللَّفْظِ بِتَمَامِهِ حَتَّى أَخَذَ مِنْهُ، خَلِّ خَالِي، وَأَخَذَ شَرَفَهُ مِنْ شَرَارِيفِ الْخَلْخَالِ، وَدَلَّ عَلَى شَرَفِ أُمِّهِ، إِذْ هِيَ شَقِيقَةُ خَالِهِ، وَحَكَمَ عَلَيْهِ بِأَنَّهُ لَيْسَ بِشَرِيفٍ، إِذْ شُرُفَاتُ الْخَالِ الدَّالَّةُ عَلَى الشَّرَفِ اشْتِقَاقًا هِيَ فِي أَمْرٍ خَارِجٍ عَنْ ذَاتِهِ. وَاسْتَدَلَّ عَلَى أَنَّ لِسَانَ خَالِهِ لِسَانٌ رَدِيءٌ يَتَكَلَّمُ فِي عِرْضِهِ بِالْأَلَمِ الَّذِي حَصَلَ لَهُ بِخُشُونَةِ الْخَلْخَالِ مَرَّةً بَعْدَ مَرَّةٍ، فَهِيَ خُشُونَةُ لِسَانِ خَالِهِ فِي حَقِّهِ. وَاسْتَدَلَّ عَلَى أَخْذِ خَالِهِ مَا فِي يَدَيْهِ بِتَأَذِّيهِ بِهِ، وَبِأَخْذِهِ مِنْ يَدَيْهِ فِي النَّوْمِ بِخُشُونَتِهِ. وَاسْتَدَلَّ بِإِمْسَاكِ الْأَجْنَبِيِّ لِلْخَلْخَالِ، وَمُجَاذَبَةِ الرَّائِي عَلَى وُقُوعِ الْخَالِ فِي يَدِ ظَالِمٍ مُتَعَدٍّ يَطْلُبُ مِنْهُ مَا لَيْسَ لَهُ. وَاسْتَدَلَّ بِصِيَاحِهِ عَلَى الْمُجَاذِبِ لَهُ، وَقَوْلِهِ: خَلِّ خَالِي عَلَى أَنَّهُ يُعِينُ خَالَهُ عَلَى ظَالِمِهِ وَبِشَدٍّ مِنْهُ. وَاسْتَدَلَّ عَلَى قَهْرِهِ لِذَلِكَ الْمُجَاذِبِ لَهُ، وَأَنَّهُ الْقَاهِرُ يَدَهُ عَلَيْهِ عَلَى أَنَّهُ اسْمُهُ عَبْدُ الْقَاهِرِ، وَهَذِهِ كَانَتْ حَالَ شَيْخِنَا هَذَا، وَرُسُوخَهُ فِي عِلْمِ التَّعْبِيرِ، وَسَمِعْتُ عَلَيْهِ عِدَّةَ أَجْزَاءٍ، وَلَمْ يَتَّفِقْ لِي قِرَاءَةُ هَذَا الْعِلْمِ عَلَيْهِ لِصِغَرِ السِّنِّ وَاخْتِرَامِ الْمَنِيَّةِ لَهُ رَحِمَهُ اللَّهُ تَعَالَى.
Translation
✧ A section on the jurisprudence of this story In it: the permissibility of the imam corresponding with the people of apostasy if they have power, and he writes to them and to their brethren among the disbelievers: Peace be upon those who follow guidance. Among them: that the messenger is not to be killed even if he be an apostate; this is the Sunnah. Among them: that the imam may come in person to one who has arrived desiring to meet him from among the disbelievers. Among them: that the imam ought to seek help from a man of knowledge who answers on his behalf the people of objection and obstinacy. Among them: the scholar’s delegation to some of his companions to speak on his behalf and answer for him. The interpretation of a dream of the Prophet ﷺ that al-Ṣiddīq would thwart the affair of Musaylimah Among them: that this ḥadīth is among the greatest virtues of al-Ṣiddīq, for the Prophet ﷺ blew on the two bracelets with his spirit and they flew away, and al-Ṣiddīq was that spirit which Musaylimah blew and caused to fly away. The poet said: I said to him, raise it to you and revive it with your spirit, and give it its due measure of sustenance. From here the wearing of ornaments by a man indicated a misfortune that would befall him and a grief that would reach him. Abū al-ʿAbbās Aḥmad b. ʿAbd al-Raḥmān b. ʿAbd al-Munʿim b. Niʿmah b. Surūr al-Maqdisī, known as al-Shihāb al-ʿĀbir, related to me. He said: A man said to me, “I saw on my leg an anklet.” I said to him, “Your leg will be loosened by pain.” And it was so. Another said to me, “I saw as though in my nose a gold ring, and in it a beautiful red bead.” I said to him, “Severe nosebleed will befall you.” And it happened thus. Another said, “I saw a hook hanging on my lip.” I said, “Pain will befall you requiring cupping on your lip.” And it happened thus. Another said to me, “I saw on my hand a bracelet which people could see.” I said to him, “An evil that people will see on your hand.” Shortly thereafter an abscess appeared on his hand. Another saw the same but people could not see it, so I said to him, “You will marry a beautiful woman, and she will be delicate.” I said: he interpreted the bracelet for him as a woman because he concealed it and hid it from people, and he described her as beautiful because of the beauty of the gold’s appearance and its splendor, and as delicate because of the shape of the bracelet. Ornamentation for a man turns on several aspects. Sometimes it indicates the marriage of bachelors, being among the instruments of marriage; sometimes it indicates slave women and concubines, singing, daughters, servants, and trousseau, according to the state of the dreamer and what befits him. Abū al-ʿAbbās al-ʿĀbir said: A man said to me, “I saw as though on my hand an inflated bracelet which people could not see.” I said to him, “You have a woman with dropsy.” Consider how he interpreted the bracelet for him as a woman, then judged upon her the illness because of the yellowness of the bracelet, and that it is dropsy in which the belly becomes swollen. He said: Another said to me, “I saw on my hand an anklet which another held, while I held it too, and I shouted at him saying, ‘Leave my anklet,’ so he left it.” I said to him, “Was the anklet on your hand smooth?” He said, “Rather it was rough, and I suffered from it time after time, and it had crenellations.” I said to him, “Your mother and your maternal uncle are noble, but you are not noble. Your name is ʿAbd al-Qāhir, and your maternal uncle’s tongue is foul and bad, speaking against your honor and taking from what is in your hand.” He said, “Yes.” I said, “Then he will fall into the hand of a wrongful transgressor, and he will seek refuge with you, and you will defend him and say, ‘Leave my maternal uncle.’” And that happened shortly thereafter. I said: consider how he derived the maternal uncle from the wording of “al-khalkhāl” (anklet), then returned to the full wording so that he derived from it “khalli khālī” (leave my maternal uncle), and he derived his nobility from the crenellations of the anklet, indicating the nobility of his mother, since she is the full sister of his maternal uncle. He judged that he was not noble, because the crenellations of the anklet indicating nobility by derivation are in a thing external to his essence. He inferred that his maternal uncle’s tongue was a bad tongue speaking against his honor from the pain he suffered from the roughness of the anklet time after time, for it is the roughness of his maternal uncle’s tongue against him. He inferred his maternal uncle’s taking of what was in his hands from his being harmed by him, and from his taking it from his hands in sleep with its roughness. He inferred from the stranger’s holding the anklet and tugging with the dreamer that the maternal uncle would fall into the hand of a wrongful transgressor who would demand from him what was not his. He inferred from his shouting at the one tugging with him and his saying “Leave my maternal uncle” that he would help his maternal uncle against his oppressor with vehemence. He inferred his overcoming of that tugger, and that he was the one overpowering with his hand over him, that his name was ʿAbd al-Qāhir. Such was the state of our shaykh and his firmness in the science of dream interpretation. I heard several parts from him, but it was not my fortune to read this science with him due to my young age and the suddenness of death for him, may Allah Almighty have mercy on him.
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