Tarikh (al-Tabari) 661
Abu Talib's Guardianship of the Messenger of Allah ﷺ
حِفْظِ اللَّهِ تَعَالَى إِيَّاهُ فِي شَبَابِهِ عَمَّا كَانَ عَلَيْهِ أَهْلُ الْجَاهِلِيَّةِ وَاشْتِهَارِهِ بِالْأَخْلَاقِ الْفَاضِلَةِ وَالْخِصَالِ الْحَمِيدَةِ قَبْلَ بَعْثَتِهِ وَتَعْظِيمِ قَوْمِهِ لَهُ ﷺ. قَالَ دَاوُدُ بْنُ الْحُصَيْنِ، فِيمَا رَوَاهُ ابْنُ سَعْدٍ وَابْنُ عَسَاكِرَ، وَابْنُ إِسْحَاقَ فِيمَا رَوَاهُ الْبَيْهَقِيُّ وَغَيْرُهُ: فَشَبَّ رَسُولُ اللَّهِ ﷺ يَكْلَؤُهُ اللَّهُ وَيَحْفَظُهُ وَيَحُوطُهُ مِنْ أَقْذَارِ الْجَاهِلِيَّةِ وَمَعَايِبِهَا ، لِمَا يُرِيدُ بِهِ مِنْ كَرَامَتِهِ وَرِسَالَتِهِ، حَتَّى بَلَغَ أَنْ كَانَ رَجُلًا أَفْضَلَ قَوْمِهِ مُرُوءَةً وَأَحْسَنِهِمْ خُلُقًا، وَأَكْرَمِهِمْ حَسَبًا وَأَحْسَنِهِمْ جِوَارًا، وَأَعْظَمِهِمْ حِلْمًا، وَأَصْدَقِهِمْ حَدِيثًا، وَأَعْظَمِهِمْ أَمَانَةً، وَأَبْعَدِهِمْ مِنَ الْفُحْشِ وَالْأَخْلَاقِ الَّتِي تُدَنِّسُ الرِّجَالَ تَنَزُّهًا وَتَكَرُّمًا. مَا رُئِيَ مُلَاحِيًا وَلَا مُمَارِيًا أَحَدًا حَتَّى مَا اسْمُهُ فِي قَوْمِهِ إِلَّا الْأَمِينَ لِمَا جَمَعَ اللَّهُ فِيهِ مِنَ الْأُمُورِ الصَّالِحَةِ. وَذَكَرَ أَبُو هَاشِمٍ مُحَمَّدُ بْنُ ظُفَرَ فِي «خَيْرِ الْبَشَرِ بِخَيْرِ الْبَشَرِ»: حَجَّ أَكْثَمُ بْنُ صَيْفِيٍّ حَكِيمُ الْعَرَبِ، وَالنَّبِيُّ ﷺ فِي سِنِّ الْحُلُمِ، فَرَآهُ أَكْثَمُ فَقَالَ لِأَبِي طَالِبٍ: مَا أَسْرَعَ مَا شَبَّ أَخُوكَ. فَقَالَ لَيْسَ بِأَخِي وَلَكِنَّهُ ابْنُ أَخِي عَبْدِ اللَّهِ. فَقَالَ أَكْثَمُ أَهُوَ ابْنُ الذَّبِيحَيْنِ ؟ قَالَ: نَعَمْ. فَجَعَلَ يَتَوَسَّمُهُ ثُمَّ قَالَ لِأَبِي طَالِبٍ مَا تَظُنُّونَ بِهِ ؟ قَالَ: نُحْسِنُ بِهِ الظَّنَّ وَإِنَّهُ لَوَفِيٌّ سَخِيٌّ. قَالَ ؟ هَلْ غَيْرُ هَذَا ؟ قَالَ: نَعَمْ إِنَّهُ لَذُو شِدَّةٍ وَلِينٍ وَمَجْلِسٍ رَكِينٍ وَفَضْلٍ مَتِينٍ. قَالَ فَهَلْ غَيْرُ هَذَا ؟ قَالَ: إِنَّا لَنَتَيَمَّنُ بِمَشْهَدِهِ وَنَتَعَرَّفُ الْبَرَكَةَ فِيمَا لَمَسَهُ بِيَدِهِ. فَقَالَ أَكْثَمُ: أَقُولُ غَيْرَ هَذَا إِنَّهُ لَيَضْرِبُ الْعَرَبَ قَامِطَةً- يَعْنِي جَامِعَةً- بِيَدٍ حَائِطَةٍ وَرِجْلٍ لَائِطَةٍ ثُمَّ يَنْعِقُ بِهِمْ إِلَى مَرْتَعٍ مَرِيعٍ وَوِرْدٍ سَرِيعٍ فَمَنِ اخْرَوْرَطَ إِلَيْهِ هَدَاهُ وَمَنِ احْرَوْرَفَ عَنْهُ أَرْدَاهُ. وَرَوَى ابْنُ سَعْدٍ عَنِ الرَّبِيعِ بْنِ خُثَيْمٍ قَالَ: كَانَ يُتَحَاكَمُ إِلَى رَسُولِ اللَّهِ ﷺ فِي الْجَاهِلِيَّةِ قَبْلَ الْإِسْلَامِ . قَالَ ابْنُ إِسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ يُحَدِّثُ عَمَّا كَانَ اللَّهُ يَحْفَظُهُ فِي صِغَرِهِ مِنْ أَمْرِ الْجَاهِلِيَّةِ وَأَنَّهُ قَالَ: لَقَدْ رَأَيْتُنِي فِي غِلْمَانٍ مِنْ قُرَيْشٍ نَنْقُلُ حِجَارَةً لِبَعْضِ مَا يَلْعَبُ بِهِ الصِّبْيَانُ كُلُّنَا قَدْ تَعَرَّى وَأَخَذَ إِزَارَهُ وَجَعَلَهُ عَلَى رَقَبَتِهِ يَحْمِلُ عَلَيْهِ الْحِجَارَةَ فَإِنِّي لَأُقْبِلُ مَعَهُمْ وَأُدْبِرُ إِذْ لَكَمَنِي لَاكِمٌ لَكْمَةً شَدِيدَةً ثُمَّ قَالَ: شُدَّ عَلَيْكَ إِزَارَكَ. قَالَ: فَأَخَذْتُهُ فَشَدَدْتُهُ عَلَيَّ ثُمَّ جَعَلْتُ أَنْقُلُ الْحِجَارَةَ عَلَى رَقَبَتِي وَإِزَارِي عَلَى مَنْ بَيْنَ أَصْحَابِي. وَهَذِهِ الْقِصَّةُ شَبِيهَةٌ بِمَا وَقَعَ عِنْدَ بِنَاءِ الْكَعْبَةِ. رَوَى الطَّبَرَانِيُّ وَالْبَيْهَقِيُّ فِي الدَّلَائِلِ مِنْ طَرِيقِ عَمْرِو بْنِ قَيْسٍ، وَابْنُ جَرِيرٍ فِي التَّهْذِيبِ مِنْ طَرِيقِ هَارُونَ بْنِ الْمُغِيرَةِ، وَأَبُو نُعَيْمٍ فِي الْمَعْرِفَةِ مِنْ طَرِيقِ قَيْسِ بْنِ الرَّبِيعِ، وَفِي الدَّلَائِلِ مِنْ طَرِيقِ شُعَيْبِ بْنِ خَالِدٍ، كُلُّهُمْ عَنْ سِمَاكِ بْنِ حَرْبٍ، وَأَبُو نُعَيْمٍ مِنْ طَرِيقِ الْحَكَمِ بْنِ أَبَانَ، كِلَاهُمَا عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: حَدَّثَنِي أَبِي الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ قَالَ: لَمَّا بَنَتْ قُرَيْشٌ الْكَعْبَةَ انْفَرَدَتْ رَجِلِينَ يَنْقُلُونَ الْحِجَارَةَ، فَكُنْتُ أَنَا وَابْنُ أَخِي فَجَعَلْنَا نَأْخُذُ أُزُرَنَا فَنَضَعُهَا عَلَى مَنَاكِبِنَا وَنَجْعَلُ عَلَيْهَا الْحِجَارَةَ فَإِذَا دَنَوْنَا مِنَ النَّاسِ لَبِسْنَا أُزُرَنَا فَبَيْنَا هُوَ أَمَامِي إِذْ صُرِعَ فَسَعَيْتُ وَهُوَ شَاخِصٌ بِبَصَرِهِ إِلَى السَّمَاءِ فَقُلْتُ: يَا ابْنَ أَخِي مَا شَأْنُكَ ؟ قَالَ نُهِيتُ أَنْ أَمْشِيَ عُرْيَانًا. قَالَ: فَكَتَمْتُهُ حَتَّى أَظْهَرَهُ اللَّهُ بِنُبُوَّتِهِ. وَوَرَدَ مِنْ حَدِيثِ جَابِرٍ وَأَبِي الطُّفَيْلِ. وَيَأْتِيَانِ. وَرَوَى التِّرْمِذِيُّ وَغَيْرُهُ عَنْ أَبِي مُوسَى أَنَّ بَحِيرَا حِينَ حَلَّفَ النَّبِيَّ ﷺ بِاللَّاتِ وَالْعُزَّى قَالَ لَهُ النَّبِيُّ ﷺ: لَا تَسْأَلْنِي بِاللَّاتِ وَالْعُزَّى شَيْئًا فَوَاللَّهِ مَا أَبْغَضْتُ بُغْضَهُمَا شَيْئًا. وَعَنْ عَلِيٍّ ؓ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: مَا هَمَمْتُ بِشَيْءٍ مِمَّا كَانَ أَهْلُ الْجَاهِلِيَّةِ يَهُمُّونَ بِهِ مِنَ الْغِنَاءِ إِلَّا لَيْلَتَيْنِ كِلْتَاهُمَا عَصَمَنِي اللَّهُ مِنْهُمَا. قُلْتُ لَيْلَةً لِبَعْضِ فِتْيَانِ مَكَّةَ وَنَحْنُ فِي رِعَايَةِ غَنَمِ أَهْلِنَا فَقُلْتُ لِصَاحِبِي: أَبْصِرْ لِي غَنَمِي حَتَّى أَدْخُلَ مَكَّةَ فَأُسَمِّرَ بِهَا كَمَا يُسَمِّرُ الْفِتْيَانُ. فَقَالَ: بَلَى فَدَخَلْتُ حَتَّى إِذَا جِئْتُ أَوَّلَ دَارٍ مِنْ دُورِ مَكَّةَ سَمِعْتُ عَزْفًا وَغَرَابِيلَ وَمَزَامِيرَ. قُلْتُ مَا هَذَا ؟ قِيلَ: تَزَوَّجَ فُلَانٌ فُلَانَةَ. فَجَلَسْتُ أَنْظُرُ. وَضَرَبَ اللَّهُ عَلَى أُذُنِي، فَوَاللَّهِ مَا أَيْقَظَنِي إِلَّا مَسُّ الشَّمْسِ فَرَجَعْتُ إِلَى صَاحِبِي فَقَالَ: مَا فَعَلْتَ ؟ فَقُلْتُ: مَا فَعَلْتُ شَيْئًا ثُمَّ أَخْبَرْتُهُ بِالَّذِي رَأَيْتُ. ثُمَّ قُلْتُ لَهُ لَيْلَةً أُخْرَى: أَبْصِرْ لِي غَنَمِي حَتَّى أُسَمِّرَ بِمَكَّةَ. فَفَعَلَ فَدَخَلْتُ فَلَمَّا جِئْتُ مَكَّةَ سَمِعْتُ مِثْلَ الَّذِي سَمِعْتُ تِلْكَ اللَّيْلَةَ فَجَلَسْتُ أَنْظُرُ وَضَرَبَ اللَّهُ عَلَى أُذُنِي فَوَاللَّهِ مَا أَيْقَظَنِي إِلَّا مَسُّ الشَّمْسِ فَرَجَعْتُ إِلَى صَاحِبِي فَقَالَ: مَا فَعَلْتَ ؟ فَقُلْتُ لَا شَيْءَ ثُمَّ أَخْبَرْتُهُ بِالَّذِي رَأَيْتُ فَوَاللَّهِ مَا هَمَمْتُ وَلَا عُدْتُ بَعْدَهُمَا لِشَيْءٍ مِنْ ذَلِكَ حَتَّى أَكْرَمَنِي اللَّهُ بِنُبُوَّتِهِ. رَوَاهُ ابْنُ إِسْحَاقَ وَإِسْحَاقُ بْنُ رَاهَوَيْهِ وَالْبَزَّارُ وَابْنُ حِبَّانَ. قَالَ الْحَافِظُ: وَإِسْنَادُهُ حَسَنٌ مُتَّصِلٌ. وَعَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: لَمَّا نَزَلَتْ وَأَنْذِرْ عَشِيرَتَكَ الأَقْرَبِينَ [الشُّعَرَاءِ 214] نَادَى رَسُولُ اللَّهِ ﷺ فِي قُرَيْشٍ بَطْنًا بَطْنًا فَقَالَ: «أَرَأَيْتُمْ لَوْ قُلْتُ لَكُمْ إِنَّ خَيْلًا بِسَفْحِ هَذَا الْجَبَلِ أَكُنْتُمْ مُصَدِّقِيَّ ؟» قَالُوا: نَعَمْ مَا جَرَّبْنَا عَلَيْكَ كَذِبًا قَطُّ. رَوَاهُ الشَّيْخَانِ. وَعَنْ عَائِشَةَ ؓ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: سَمِعْتُ زَيْدَ بْنَ عَمْرِو بْنِ نُفَيْلٍ يَعِيبُ كُلَّ مَا ذُبِحَ لِغَيْرِ اللَّهِ فَمَا ذُقْتُ شَيْئًا ذُبِحَ عَلَى النُّصُبِ حَتَّى أَكْرَمَنِي اللَّهُ بِرِسَالَتِهِ. رَوَاهُ أَبُو نُعَيْمٍ. وَعَنْ عَلِيٍّ ؓ قَالَ: قِيلَ لِلنَّبِيِّ ﷺ: هَلْ عَبَدْتَ وَثَنًا قَطُّ ؟ قَالَ: لَا. قَالُوا: فَهَلْ شَرِبْتَ خَمْرًا قَطُّ ؟ قَالَ: «لَا وَمَا زِلْتُ أَعْرِفُ أَنَّ الَّذِي هُمْ عَلَيْهِ كُفْرٌ وَمَا كُنْتُ أَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ». رَوَاهُ أَبُو نُعَيْمٍ وَابْنُ عَسَاكِرَ. وَعَنْ أُمِّ أَيْمَنَ ؓ قَالَتْ: كَانَ بُوَانَةُ صَنَمًا تَحْضُرُهُ قُرَيْشٌ يَوْمًا فِي السَّنَةِ فَكَانَ أَبُو طَالِبٍ يَحْضُرُهُ مَعَ قَوْمِهِ وَكَانَ يُكَلِّمُ رَسُولَ اللَّهِ ﷺ أَنْ يَحْضُرَ ذَلِكَ مَعَهُ فَيَأْبَى حَتَّى رَأَيْتُ أَبَا طَالِبٍ غَضَبِ عَلَيْهِ وَرَأَيْتُ عَمَّاتِهِ غَضِبْنَ عَلَيْهِ وَقُلْنَ يَا مُحَمَّدُ مَا تُرِيدُ أَنْ تَحْضُرَ لِقَوْمِكَ عِيدًا وَلَا تُكْثِرَ لَهُمْ جُمَحًا. فَلَمْ يَزَالُوا بِهِ حَتَّى ذَهَبَ فَغَابَ مَا شَاءَ اللَّهُ ثُمَّ رَجَعَ مَرْعُوبًا فَزِعًا فَقَالَتْ عَمَّاتُهُ: مَا دَهَاكَ ؟ قَالَ: إِنِّي أَخْشَى أَنْ يَكُونَ بِي لَمَمٌ فَقُلْنَ: مَا كَانَ اللَّهُ يَبْتَلِيكَ بِالشَّيْطَانِ وَفِيكَ مِنْ خِصَالِ الْخَيْرِ مَا فِيكَ، فَمَا الَّذِي رَأَيْتَ ؟ قَالَ: إِنِّي كُلَّمَا دَعَوْتُ مِنْ صَنَمٍ مِنْهَا تَمَثَّلَ لِي رَجُلٌ أَبْيَضُ طَوِيلٌ يَصِيحُ بِي: وَرَاءَكَ يَا مُحَمَّدُ لَا تَمَسَّهُ قَالَتْ: فَمَا عَادَ إِلَى عِيدٍ لَهُمْ. رَوَاهُ ابْنُ سَعْدٍ وَأَبُو نُعَيْمٍ وَابْنُ عَسَاكِرَ. وَعَنْ جُبَيْرِ بْنِ مُطْعِمٍ قَالَ: لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ فِي الْجَاهِلِيَّةِ وَهُوَ يَقِفُ عَلَى بَعِيرٍ لَهُ بِعَرَفَاتٍ مِنْ بَيْنِ قَوْمِهِ حَتَّى يَدْفَعَ مَعَهُمْ تَوْفِيقًا مِنَ اللَّهِ تَعَالَى لَهُ. وَعَنْ عَائِشَةَ ؓ قَالَتْ: كَانَتْ قُرَيْشٌ وَمَنْ دَانَ دِينَهَا وَهُمُ الْحُمْسُ يَقِفُونَ عَشِيَّةَ عَرَفَةَ بِالْمُزْدَلِفَةِ وَيَقُولُونَ: نَحْنُ قَطَنُ الْبَيْتِ. وَكَانَتْ بَقِيَّةُ النَّاسِ وَالْعَرَبِ يَقِفُونَ بِعَرَفَاتٍ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ فَتَقَدَّمُوا فَوَقَفُوا مَعَ النَّاسِ. رَوَاهُ الشَّيْخَانِ. وَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ عَنِ الزُّهْرِيِّ أَنَّ قُرَيْشًا سَمَّتْ رَسُولَ اللَّهِ ﷺ الْأَمِينَ قَبْلَ أَنْ يَنْزِلَ عَلَيْهِ الْوَحْيُ فَطَفِقُوا أَلَّا يَنْحَرُوا جَزُورًا إِلَّا الْتَمَسُوهُ فِيهِ فَيَدْعُو لَهُمْ فِيهَا. وَرَوَى الشَّيْخَانِ مِنْ حَدِيثِ عَائِشَةَ فِي حَدِيثِ بَدْءِ الْوَحْيِ لَمَّا أَتَاهُ جِبْرِيلُ بِالْوَحْيِ قَالَ لِخَدِيجَةَ: لَقَدْ خَشِيتُ عَلَى نَفْسِي وَأَخْبَرَهَا الْخَبَرَ. فَقَالَتْ لَهُ: كَلَّا أَبْشِرْ فَوَاللَّهِ لَا يُخْزِيكَ اللَّهُ أَبَدًا إِنَّكَ لَتَصِلُ الرَّحِمَ وَتَصْدُقُ الْحَدِيثَ وَتَحْمِلُ الْكَلَّ وَتُكْسِبُ الْمَعْدُومَ وَتَقْرِي الضَّيْفَ وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ. تَنْبِيهَاتٌ الْأَوَّلُ: مَا ذَكَرَهُ ابْنُ إِسْحَاقَ مِنْ قِصَّةِ تَعَرِّيهِ ﷺ وَأَنَّهُ فِي صِغَرِهِ وَأَنَّهُ أُمِرَ بِالسَّتْرِ قَالَ السُّهَيْلِيُّ وَتَبِعَهُ ابْنُ كَثِيرٍ وَأَبُو الْفَتْحِ وَالْحَافِظُ: إِنْ صَحَّ حَمْلٌ عَلَى أَنَّ هَذَا الْأَمْرَ كَانَ مَرَّتَيْنِ مَرَّةً فِي حَالِ صِغَرِهِ وَمَرَّةً فِي أَوَّلِ اكْتِهَالِهِ عِنْدَ بُنْيَانِ الْكَعْبَةِ. وَاسْتَبْعَدَ ذَلِكَ مُغَلْطَايْ فِي كِتَابَيْهِ «الزَّهْرِ» وَ «دَلَائِلِ النُّبُوَّةِ» بِأَنَّهُ ﷺ إِذَا نُهِيَ عَنْ شَيْءٍ مَرَّةً لَا يَعُودُ إِلَيْهِ ثَانِيًا بِوَجْهٍ مِنَ الْوُجُوهِ. وَأَيْضًا فِي حَدِيثِ الْعَبَّاسِ- أَيِ الْآتِي فِي بَابِ بِنَاءِ الْبَيْتِ- أَنَّهُ لِأَوَّلِ مَا نُودِيَ. وَأَمَّا مَا رَوَاهُ ابْنُ سَعْدٍ وَأَبُو نُعَيْمٍ وَابْنُ عَسَاكِرَ مِنْ طَرِيقِ النَّضْرِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ كَانَ أَبُو طَالِبٍ يُعَالِجُ زَمْزَمَ وَكَانَ النَّبِيُّ ﷺ يَنْقُلُ الْحِجَارَةَ وَهُوَ غُلَامٌ يَأْخُذُ إِزَارَهُ وَيَتَّقِي بِهِ الْحِجَارَةَ فَغُشِيَ عَلَيْهِ، فَلَمَّا أَفَاقَ سَأَلَهُ أَبُو طَالِبٍ فَقَالَ: أَتَانِي آتٍ عَلَيْهِ ثِيَابٌ بِيضٌ فَقَالَ لِي: اسْتَتِرْ فَكَانَ أَوَّلَ شَيْءٍ رَآهُ رَسُولُ اللَّهِ ﷺ مِنَ النُّبُوَّةِ أَنْ قِيلَ لَهُ اسْتَتِرْ وَهُوَ غُلَامٌ . قَالَ: فَمَا رُئِيَتْ عَوْرَتُهُ مِنْ يَوْمِئِذٍ. فَقَدْ قَالَ الْحَافِظُ فِي الْفَتْحِ: إِنِ النَّضْرَ ضَعِيفٌ وَقَدْ خَبَطَ فِي إِسْنَادِهِ وَفِي مَتْنِهِ فَإِنَّهُ جَعَلَ الْقِصَّةَ فِي مُعَالَجَةِ زَمْزَمَ وَلَمْ يَذْكُرِ الْعَبَّاسَ وَقَدْ قَدَّمْنَا أَنَّ عِكْرِمَةَ وَالْحَكَمَ بْنَ أَبَانَ رَوَيَا الْقِصَّةَ عَنِ ابْنِ عَبَّاسٍ عَنْ أَبِيهِ فِي قِصَّةِ بِنَاءِ الْبَيْتِ. الثَّانِي: رَوَى أَبُو يَعْلَى وَابْنُ عَدِيٍّ وَالْبَيْهَقِيُّ وَابْنُ عَسَاكِرَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ؓ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ يَشْهَدُ مَعَ الْمُشْرِكِينَ مَشَاهِدَهُمْ فَسَمِعَ مَلَكَيْنِ خَلْفَهُ وَأَحَدُهُمَا يَقُولُ لِصَاحِبِهِ: اذْهَبْ بِنَا حَتَّى نَقُومَ خَلْفَ رَسُولِ اللَّهِ ﷺ فَقَالَ: كَيْفَ نَقُومُ خَلْفَهُ وَإِنَّمَا عَهْدُهُ بِاسْتِلَامِ الْأَصْنَامِ قُبَيْلُ ؟ فَلَمْ يَعُدْ بَعْدَ ذَلِكَ يَشْهَدُ مَعَ الْمُشْرِكِينَ مَشَاهِدَهُمْ. وَقَوْلُ الْمَلَكَيْنِ: وَإِنَّمَا عَهْدَهُ بِاسْتِلَامِ الْأَصْنَامِ قَالَ الطَّبَرَانِيُّ وَالْبَيْهَقِيُّ: يَعْنِي أَنَّهُ شَهِدَ مَعَ مَنِ اسْتَلَمَهَا. وَالْمُرَادُ بِالْمَشَاهِدِ الَّتِي شَهِدَهَا مَشَاهِدُ الْحَلِفِ وَنَحْوِهَا لَا مَشَاهِدُ اسْتِلَامِ الْأَصْنَامِ. وَقَالَ الْحَافِظُ فِي الْمَطَالِبِ الْعَالِيَةِ: هَذَا الْحَدِيثُ أَنْكَرَهُ النَّاسُ عَلَى عُثْمَانَ بْنِ أَبِي شَيْبَةَ فَبَالَغُوا، وَالْمُنْكَرُ مِنْهُ قَوْلُهُ عَنِ الْمَلَكِ: «عَهْدُهُ بِاسْتِلَامِ الْأَصْنَامِ» فَإِنَّ ظَاهِرَهُ أَنَّهُ بَاشَرَ الِاسْتِلَامَ. وَلَيْسَ ذَلِكَ مُرَادًا، بَلِ الْمُرَادُ أَنَّهُ شَهِدَ مُبَاشَرَةَ الْمُشْرِكِينَ اسْتِلَامَ أَصْنَامِهِمْ. انْتَهَى. الثَّالِثُ: فِي بَيَانِ غَرِيبِ مَا سَبَقَ. مُلَاحِيًا: مُخَاصِمًا لِأَحَدٍ وَلَا سَابًّا لَهُ . أَكْثَمُ: بِثَاءٍ مُثَلَّثَةٍ. رَكِينٌ: أَيْ لَهُ أَرْكَانٌ عَالِيَةٌ، أَرَادَ بِذَلِكَ شِدَّةَ قَوْمِهِ وَرُكْنُ الشَّيْءِ جَانِبُهُ. قَامِطَةً: أَيْ جَامِعَةً. لَايِطَةٌ بِمُثَنَّاةٍ تَحْتِيَّةٍ مَكْسُورَةٍ وَطَاءٍ مُهْمَلَةٍ: أَيْ لَاصِقَةٍ لَازِمَةٍ. يَنْعِقُ بِهِمْ: بِكَسْرِ الْعَيْنِ الْمُهْمَلَةِ أَيْ يَصِيحُ. الْمَرْتَعُ. بِفَتْحِ الْمِيمِ: مَكَانُ الْخِصْبِ وَالسَّعَةِ. مَرِيعٌ: أَيْ كَثِيرُ النَّمَاءِ وَالزِّيَادَةِ. وَرَدٌّ سَرِيعٌ: مَجِيءٌ قَرِيبٌ. اخْرَوْرَطَ: بِخَاءٍ مُعْجَمَةٍ فَرَاءٍ فَوَاوٍ سَاكِنَةٍ فَرَاءٍ مُهْمَلَةٍ فَطَاءٍ مُهْمَلَةٍ: أَيْ مَالَ إِلَيْهِ وَتَبِعَهُ. احْرَوْرَفَ. عَنْهُ: بِحَاءٍ فَرَاءٍ مَفْتُوحَةٍ مُهْمَلَتَيْنِ فَوَاوٍ سَاكِنَةٍ فَرَاءٍ فَفَاءٍ أَيْ عَدَلَ عَنْهُ. أَرْدَاهُ: أَهْلَكَهُ. رَأَيْتُنِي، بِضَمِّ التَّاءِ: أَيْ رَأَيْتُ نَفْسِي. السَّمَرُ: الْحَدِيثُ بِاللَّيْلِ. غِنَاءٌ بِكَسْرِ الْغَيْنِ الْمُعْجَمَةِ وَبِالْمَدِّ: مَعْرُوفٌ. الْعَزْفُ قَالَ فِي الصِّحَاحِ: الْمَعَازِفُ الْمَلَاهِي وَالْعَازِفُ اللَّاعِبُ بِهَا وَالْمُغَنِّي، وَقَدْ عَزَفَ عَزْفًا. الْغَرَابِيلُ: جَمْعُ غِرْبَالٍ وَالْمُرَادُ بِهِ هُنَا الدُّفُّ سُمِّيَ بِذَلِكَ لِأَنَّهُ يُشْبِهُ الْغِرْبَالَ فِي اسْتِدَارَتِهِ. سَفْحُ الْجَبَلِ بِالسِّينِ، وَبِالصَّادِ أَجْوَادٌ، مُضْجِعَةٌ. بُوَانَةُ بِضَمِّ الْبَاءِ الْمُوَحَّدَةِ وَتُفْتَحُ ثُمَّ وَاوٍ مُخَفَّفَةٍ وَبَعْدَ الْأَلِفِ نُونٌ مَفْتُوحَةٌ ثُمَّ بَاءُ تَأْنِيثٍ. النُّصُبُ: الْأَصْنَامُ الَّتِي كَانُوا يَذْبَحُونَ عَلَيْهَا الذَّبَائِحَ تَقَرُّبًا لَهَا. الْحُمْسُ. يُقَالُ حَمِسَ بِالْكَسْرِ فَهُوَ أَحْمَسُ أَيْ شَدِيدٌ صُلْبٌ فِي الدِّينِ وَالْقِتَالِ، وَمِنْهُ حُمْسُ قُرَيْشٍ وَمَنْ وَلَدَتْ وَكِنَانَةَ وَجَدِيلَةِ قَيْسٍ. قَطَنُ الْبَيْتِ: أَيْ سُكَّانُهُ جَمْعُ قَاطِنٍ.
Translation
✧ God's protection of him in his youth from what the people of the Age of Ignorance were upon, and his being renowned for virtuous character and praiseworthy qualities before his mission, and the veneration of his people for him ﷺ. Dāwūd b. al-Ḥuṣayn said, in what Ibn Saʿd and Ibn ʿAsākir related, and Ibn Isḥāq in what al-Bayhaqī and others related: The Messenger of God ﷺ grew up with God guarding him, protecting him, and surrounding him from the filth of the Age of Ignorance and its defects, because of the honor and message He intended for him, until he became a man who was the best of his people in manliness, the finest of them in character, the noblest of them in lineage, the best of them as a neighbor, the greatest of them in forbearance, the most truthful of them in speech, the greatest of them in trustworthiness, and the farthest of them from obscenity and the traits that defile men, out of purity and nobility. He was never seen quarreling with anyone or disputing with anyone, until his name among his people was nothing but al-Amīn (the Trustworthy) because of the righteous qualities God had gathered in him. Abū Hāshim Muḥammad b. Ẓafar mentioned in "Khayr al-Bashar bi-Khayr al-Bashar": Aktham b. Ṣayfī, the sage of the Arabs, performed the pilgrimage while the Prophet ﷺ was at the age of discretion. Aktham saw him and said to Abū Ṭālib: "How quickly your brother has grown up." He said: "He is not my brother; rather, he is the son of my brother ʿAbd Allāh." Aktham said: "Is he the son of the two sacrificed ones?" He said: "Yes." He began to study his features, then said to Abū Ṭālib: "What do you think of him?" He said: "We think well of him, and indeed he is loyal and generous." He said: "Is there anything other than this?" He said: "Yes, indeed he possesses strength and gentleness, a dignified bearing, and solid excellence." He said: "Is there anything other than this?" He said: "We seek good omens from his presence, and we recognize blessing in whatever he touches with his hand." Aktham said: "I say something other than this: he will surely strike the Arabs with a gathering hand—meaning a uniting hand—with a protecting hand and an adhering foot; then he will call them to a fertile pasture and a swift watering place. Whoever leans toward him, he will guide; and whoever turns away from him, he will destroy." Ibn Saʿd related from al-Rabīʿ b. Khuthaym that he said: Judgment was sought from the Messenger of God ﷺ in the Age of Ignorance before Islam. Ibn Isḥāq said: The Messenger of God ﷺ used to relate what God had protected him from in his childhood regarding the affairs of the Age of Ignorance, and that he said: "I saw myself among some boys of Quraysh carrying stones for some of the things children play with. We all stripped off our garments and took his loincloth and put it on his neck to carry stones on it. I was coming and going with them when someone struck me a hard blow and then said: 'Fasten your loincloth on yourself.' He said: "So I took it and fastened it on myself, then I carried stones on my neck with my loincloth on, among my companions." This story resembles what happened at the building of the Kaʿbah. Al-Ṭabarānī and al-Bayhaqī in al-Dalāʾil related from the route of ʿAmr b. Qays, and Ibn Jarīr in al-Tahdhīb from the route of Hārūn b. al-Mughīrah, and Abū Nuʿaym in al-Maʿrifah from the route of Qays b. al-Rabīʿ, and in al-Dalāʾil from the route of Shuʿayb b. Khālid, all of them from Simāk b. Ḥarb, and Abū Nuʿaym from the route of al-Ḥakam b. Abān, both from ʿIkrimah, from Ibn ʿAbbās ؓ, who said: My father al-ʿAbbās b. ʿAbd al-Muṭṭalib narrated to me, saying: When Quraysh built the Kaʿbah, they separated into pairs to carry stones. I and my nephew were together, and we would take our loincloths and place them on our shoulders and put the stones on them. When we approached people, we would put on our loincloths. While he was in front of me, he fell down. I rushed to him while he was staring with his eyes toward the sky. I said: "O son of my brother, what is the matter with you?" He said: "I was forbidden to walk naked." He said: "So I kept it secret until God made it manifest through his prophethood." It also appears in the hadith of Jābir and Abū al-Ṭufayl, and they will come. Al-Tirmidhī and others related from Abū Mūsā that when Baḥīrā made the Prophet ﷺ swear by al-Lāt and al-ʿUzzā, the Prophet ﷺ said to him: "Do not ask me by al-Lāt and al-ʿUzzā for anything, for by God, I have never hated anything as much as I hate them." And from ʿAlī ؓ, who said: I heard the Messenger of God ﷺ say: "I never intended anything of what the people of the Age of Ignorance intended of singing except on two nights, and in both of them God protected me from it. One night I said to one of the young men of Makkah, while we were tending the sheep of our families: I said to my companion: 'Watch my sheep for me until I enter Makkah and spend the night in conversation as the young men do.' He said: 'Yes.' So I entered, and when I came to the first house of Makkah, I heard music, tambourines, and flutes. I said: 'What is this?' It was said: 'So-and-so married so-and-so.' I sat watching, and God sealed my ears. By God, nothing woke me except the touch of the sun. I returned to my companion, who said: 'What did you do?' I said: 'I did nothing.' Then I told him what I had seen. Then another night I said to him: 'Watch my sheep for me until I spend the night in Makkah.' He did so, and I entered. When I came to Makkah, I heard the like of what I had heard that night, so I sat watching, and God sealed my ears. By God, nothing woke me except the touch of the sun. I returned to my companion, who said: 'What did you do?' I said: 'Nothing.' Then I told him what I had seen. By God, I never intended, nor did I return after those two nights to anything of that, until God honored me with his prophethood." Ibn Isḥāq, Isḥāq b. Rāhwayh, al-Bazzār, and Ibn Ḥibbān related it. Al-Ḥāfiẓ said: Its chain is good and connected. And from Ibn ʿAbbās ؓ, who said: When "And warn your closest kindred" [al-Shuʿarāʾ 214] was revealed, the Messenger of God ﷺ called out among Quraysh clan by clan, saying: "If I told you that there were horses at the foot of this mountain, would you believe me?" They said: "Yes, we have never experienced any lie from you." Al-Shaykhān related it. And from ʿĀʾishah ؓ, who said: I heard the Messenger of God ﷺ say: "I heard Zayd b. ʿAmr b. Nufayl criticize everything slaughtered for other than God, so I never tasted anything slaughtered on the stone altars until God honored me with His message." Abū Nuʿaym related it. And from ʿAlī ؓ, who said: It was said to the Prophet ﷺ: "Did you ever worship an idol?" He said: "No." They said: "Did you ever drink wine?" He said: "No, and I continued to know that what they were upon was disbelief, and I did not know what the Book was or what faith was." Abū Nuʿaym and Ibn ʿAsākir related it. And from Umm Ayman ؓ, who said: Buwānah was an idol that Quraysh attended one day of the year. Abū Ṭālib used to attend it with his people, and he used to speak to the Messenger of God ﷺ to attend that with him, but he refused, until I saw Abū Ṭālib angry with him and I saw his paternal aunts angry with him, saying: "O Muḥammad, do you not want to attend the festival of your people or to increase their gatherings?" They kept at him until he went, and he was absent as long as God willed, then he returned terrified and alarmed. His paternal aunts said: "What happened to you?" He said: "I fear that I may have a touch of madness." They said: "God would not afflict you with a devil, while you have the qualities of goodness that you have. What did you see?" He said: "Whenever I approached any idol of theirs, a tall white man appeared to me crying out: 'Behind you, O Muḥammad! Do not touch it.'" She said: So he never returned to any festival of theirs. Ibn Saʿd, Abū Nuʿaym, and Ibn ʿAsākir related it. And from Jubayr b. Muṭʿim, who said: I saw the Messenger of God ﷺ in the Age of Ignorance standing by a camel of his at ʿArafāt, apart from his people, until he moved on with them—a success from God Almighty for him. And from ʿĀʾishah ؓ, who said: Quraysh and those who followed their religion—the Ḥums—used to stand on the evening of ʿArafah at al-Muzdalifah and say: "We are the inhabitants of the House." The rest of the people and the Arabs used to stand at ʿArafāt. Then God, Mighty and Majestic, revealed: "Then depart from where the people depart" [al-Baqarah 199]. So they advanced and stood with the people. Al-Shaykhān related it. Yaʿqūb b. Sufyān related from al-Zuhrī that Quraysh named the Messenger of God ﷺ al-Amīn before revelation came down to him, and they would not slaughter a camel except that they sought him for it and he would supplicate for them in it. Al-Shaykhān related from the hadith of ʿĀʾishah in the hadith of the beginning of revelation, when Jibrīl came to him with revelation, he said to Khadījah: "I feared for myself," and he told her the news. She said to him: "No, rejoice! By God, God will never disgrace you. Indeed you maintain kinship ties, speak truthfully, bear burdens, earn for the destitute, host guests, and assist in the calamities of truth." Notes First: What Ibn Isḥāq mentioned of the story of his undressing ﷺ, and that it was in his childhood, and that he was commanded to cover himself. Al-Suhaylī said, and Ibn Kathīr, Abū al-Fatḥ, and al-Ḥāfiẓ followed him: If it is authentic, it is to be interpreted as that this command occurred twice: once in his childhood and once at the beginning of his maturity at the building of the Kaʿbah. Mughalṭāy deemed that unlikely in his two books "al-Zahr" and "Dalāʾil al-Nubuwwah," because he ﷺ, when he was forbidden from something once, would not return to it a second time in any way. Also, in the hadith of al-ʿAbbās—that is, the one coming in the chapter on building the House—that it was the first time he was called. As for what Ibn Saʿd, Abū Nuʿaym, and Ibn ʿAsākir related from the route of al-Naḍr b. ʿAbd al-Raḥmān, from Ibn ʿAbbās ؓ, who said: Abū Ṭālib was working on Zamzam, and the Prophet ﷺ was carrying stones while he was a boy. He would take his loincloth and use it to protect himself from the stones, and he fainted. When he recovered, Abū Ṭālib asked him, and he said: "Someone in white clothes came to me and said: 'Cover yourself.'" So the first thing the Messenger of God ﷺ saw of prophethood was that it was said to him: "Cover yourself," while he was a boy. He said: His nakedness was never seen from that day on. Al-Ḥāfiẓ said in al-Fatḥ: Al-Naḍr is weak, and he erred in his chain and in his text, for he placed the story during the work on Zamzam and did not mention al-ʿAbbās, and we have already mentioned that ʿIkrimah and al-Ḥakam b. Abān related the story from Ibn ʿAbbās from his father in the story of building the House. Second: Abū Yaʿlā, Ibn ʿAdī, al-Bayhaqī, and Ibn ʿAsākir related from Jābir b. ʿAbd Allāh ؓ, who said: The Messenger of God ﷺ used to attend the gatherings of the polytheists with them, and he heard two angels behind him, one saying to the other: "Let us go stand behind the Messenger of God ﷺ." He said: "How can we stand behind him when his last contact was with the touching of the idols recently?" So he never again attended the gatherings of the polytheists with them. Regarding the angels' saying: "His last contact was with the touching of the idols," al-Ṭabarānī and al-Bayhaqī said: It means that he witnessed those who touched them. The intended meaning of the gatherings he attended is gatherings of oaths and the like, not gatherings of touching idols. Al-Ḥāfiẓ said in al-Maṭālib al-ʿĀliyah: This hadith was criticized by people against ʿUthmān b. Abī Shaybah, and they went to extremes. The objectionable part is the angel's saying: "His last contact was with the touching of the idols," for its apparent meaning is that he directly touched them. That is not intended; rather, the meaning is that he witnessed the polytheists directly touching their idols. End of quote. Third: Explanation of rare words in what preceded. Mulāḥiyan: quarreling with anyone or reviling him. Aktham: with a thāʾ with three dots. Rakīn: that is, he has high pillars; by that he meant the strength of his people, and the pillar of a thing is its side. Qāmiṭah: that is, gathering. Lāyiṭah: with a yāʾ with two dots below, kasrah, and an unpointed ṭāʾ: that is, adhering, clinging. Yanʿiqu bi-him: with kasrah on the unpointed ʿayn, meaning he shouts. Al-martaʿ: with fatḥah on the mīm: the place of fertility and abundance. Marīʿ: meaning abundant in growth and increase. Wird sarīʿ: a near arrival. Ikhrawraṭa: with a pointed khāʾ, then rāʾ, then a silent wāw, then an unpointed rāʾ, then an unpointed ṭāʾ: that is, he inclined toward him and followed him. Iḥrawrafa ʿanhu: with an unpointed ḥāʾ, then an opened unpointed rāʾ, then a silent wāw, then an unpointed rāʾ, then fāʾ: that is, he turned away from him. Ardāhu: destroyed him. Raʾaytunī, with ḍammah on the tāʾ: that is, I saw myself. Al-samar: conversation at night. Ghināʾ: with kasrah on the pointed ghayn and with prolongation: well-known, meaning singing. Al-ʿazf: In al-Ṣiḥāḥ it says: al-maʿāzif are musical instruments, and al-ʿāzif is the player of them and the singer, and ʿazafa ʿazfan. Al-gharābīl: plural of ghirbāl, and what is meant here is the tambourine, called that because it resembles a sieve in its roundness. Safḥ al-jabal: with sīn, and with ṣād it is more correct: the foot of the mountain. Buwānah: with ḍammah on the bāʾ with one dot, and it may be opened, then a light wāw, and after the alif a nūn with fatḥah, then a tāʾ of feminization. Al-nuṣub: the idols upon which they slaughtered sacrifices to draw near to them. Al-ḥums: It is said ḥamisa with kasrah, so he is aḥmas, meaning severe and hard in religion and fighting; from this are the Ḥums of Quraysh and those born to Kinānah and Jadīlat Qays. Qaṭan al-bayt: that is, its inhabitants, plural of qāṭin.
Grades by grader
No grade is recorded for this wording.