Tarikh (al-Tabari) 889
The Prophet's emigration ﷺ
وَقَدْ شُرِّفَتِ الْمَدِينَةُ أَيْضًا بِهِجْرَتِهِ عَلَيْهِ السَّلَامُ إِلَيْهَا ، وَصَارَتْ كَهْفًا لِأَوْلِيَاءِ اللَّهِ وَعِبَادِهِ الصَّالِحِينَ، وَمَعْقِلًا وَحِصْنًا مَنِيعًا لِلْمُسْلِمِينَ، وَدَارَ هُدًى لِلْعَالَمِينَ، وَالْأَحَادِيثُ فِي فَضْلِهَا كَثِيرَةٌ جِدًّا لَهَا مَوْضِعٌ آخَرُ نُورِدُهَا فِيهِ إِنْ شَاءَ اللَّهُ. وَقَدْ ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ طَرِيقِ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ خُبَيْبِ بْنِ يِسَافٍ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الْإِيمَانَ لَيَأْرِزُ إِلَى الْمَدِينَةِ، كَمَا تَأْرِزُ الْحَيَّةُ إِلَى جُحْرِهَا ". وَرَوَاهُ مُسْلِمٌ أَيْضًا عَنْ مُحَمَّدِ بْنِ رَافِعٍ، عَنْ شَبَابَةَ، عَنْ عَاصِمِ بْنِ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ ﷺ نَحْوَهُ. وَفِي " الصَّحِيحَيْنِ " أَيْضًا مِنْ حَدِيثِ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ سَمِعَ أَبَا الْحُبَابِ سَعِيدَ بْنَ يَسَارٍ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: " أُمِرْتُ بِقَرْيَةٍ تَأْكُلُ الْقُرَى، يَقُولُونَ: يَثْرِبُ. وَهِيَ الْمَدِينَةُ، تَنْفِي النَّاسَ كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ ". وَقَدِ انْفَرَدَ الْإِمَامُ مَالِكٌ عَنْ بَقِيَّةِ الْأَئِمَّةِ الْأَرْبَعَةِ بِتَفْضِيلِهَا عَلَى مَكَّةَ. وَقَدْ قَالَ الْبَيْهَقِيُّ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ، أَخْبَرَنِي أَبُو الْوَلِيدِ وَأَبُو بَكْرِ بْنُ عَبْدِ اللَّهِ، قَالَا: ثَنَا الْحَسَنُ بْنُ سُفْيَانَ، ثَنَا أَبُو مُوسَى الْأَنْصَارِيُّ، ثَنَا سَعِيدُ بْنُ سَعِيدٍ، حَدَّثَنِي أَخِي، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " اللَّهُمَّ إِنَّكَ أَخْرَجْتَنِي مِنْ أَحَبِّ الْبِلَادِ إِلَيَّ، فَأَسْكِنِّي أَحَبَّ الْبِلَادِ إِلَيْكَ ". فَأَسْكَنَهُ اللَّهُ الْمَدِينَةَ. وَهَذَا حَدِيثٌ غَرِيبٌ جِدًّا. وَالْمَشْهُورُ عَنِ الْجُمْهُورِ أَنَّ مَكَّةَ أَفْضَلُ مِنَ الْمَدِينَةِ ، إِلَّا الْمَكَانَ الَّذِي ضَمَّ جَسَدَ رَسُولِ اللَّهِ ﷺ. وَقَدِ اسْتَدَلَّ الْجُمْهُورُ عَلَى ذَلِكَ بِأَدِلَّةٍ يَطُولُ ذِكْرُهَا هَاهُنَا، وَمَحَلُّهَا فِي كِتَابِ الْمَنَاسِكِ مِنَ " الْأَحْكَامِ " إِنْ شَاءَ اللَّهُ تَعَالَى. وَأَشْهَرُ دَلِيلٍ لَهُمْ فِي ذَلِكَ، مَا قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا أَبُو الْيَمَانِ، ثَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، أَخْبَرَنَا أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ، أَنَّ عَبْدَ اللَّهِ بْنَ عَدِيِّ بْنِ الْحَمْرَاءِ أَخْبَرَهُ، أَنَّهُ سَمِعَ النَّبِيَّ ﷺ وَهُوَ وَاقِفٌ بِالْحَزْوَرَةِ فِي سُوقِ مَكَّةَ يَقُولُ: " وَاللَّهِ إِنَّكِ لَخَيْرُ أَرْضِ اللَّهِ وَأَحَبُّ أَرْضِ اللَّهِ إِلَى اللَّهِ، وَلَوْلَا أَنِّي أُخْرِجْتُ مِنْكِ مَا خَرَجْتُ ".. تَنْبِيهٌ: قَالَ سُلْطَانُ الْعُلَمَاءِ الشَّيْخُ عِزُّ الدِّينِ بْنُ عَبْدِ السَّلَامِ: "مَعْنَى التَّفْضِيلِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ أَنَّ ثَوَابَ الْعَمَلِ فِي إِحْدَاهُمَا أَكْثَرُ مِنْ ثَوَابِ الْعَمَلِ فِي الْأُخْرَى، فَيُشْكِلُ قَوْلُ الْقَاضِي: "أَجْمَعَتِ الْأُمَّةُ عَلَى أَنَّ مَوْضِعَ الْقَبْرِ الشَّرِيفِ أَفْضَلُ"، إِذْ لَا يُمْكِنُ لِأَحَدٍ أَنْ يَعْبُدَ اللَّهَ فِيهِ. وَأَجَابَ غَيْرُهُ بِأَنَّ التَّفْضِيلَ فِي ذَلِكَ لِلْمُجَاوَرَةِ، وَلِذَا حَرُمَ عَلَى الْمُحْدِثِ مَسُّ جِلْدِ الْمُصْحَفِ، لَا لِكَثْرَةِ الثَّوَابِ، وَإِلَّا فَلَا يَكُونُ جِلْدُ الْمُصْحَفِ بَلْ وَلَا الْمُصْحَفُ أَفْضَلَ مِنْ غَيْرِهِ لِتَعَذُّرِ الْعَمَلِ فِيهِ. وَقَالَ شَيْخُ الْإِسْلَامِ تَقِيُّ الدِّينِ السُّبْكِيُّ: قَدْ يَكُونُ التَّفْضِيلُ بِكَثْرَةِ الثَّوَابِ، وَقَدْ يَكُونُ لِأَمْرٍ آخَرَ، وَإِنْ لَمْ يَكُنْ عَمَلًا، فَإِنَّ الْقَبْرَ الشَّرِيفَ يَنْزِلُ عَلَيْهِ مِنَ الرَّحْمَةِ وَالرِّضْوَانِ وَالْمَلَائِكَةِ، وَلَهُ عِنْدَ اللَّهِ مِنَ الْمَحَبَّةِ وَلِسَاكِنِهِ مَا تَقْصُرُ الْعُقُولُ عَنْ إِدْرَاكِهِ، وَلَيْسَ ذَلِكَ لِمَكَانٍ غَيْرِهِ، فَكَيْفَ لَا يَكُونُ أَفْضَلَ الْأَمَاكِنِ؟ وَلَيْسَ مَحَلَّ عَمَلٍ لَنَا، فَهَذَا مَعْنًى غَيْرُ تَضْعِيفِ الْأَعْمَالِ فِيهِ، وَأَيْضًا فَبِاعْتِبَارِ مَا قِيلَ: أَنَّ كُلَّ أَحَدٍ يُدْفَنُ فِي الْمَوْضِعِ الَّذِي خُلِقَ مِنْهُ، [وَأَيْضًا فَقَدْ تَكُونُ الْأَعْمَالُ مُضَاعَفَةً فِيهَا، بِاعْتِبَارِ أَنَّ النَّبِيَّ ﷺ حَيٌّ وَأَنَّ أَعْمَالَهُ مُضَاعَفَةٌ] أَكْثَرَ مِنْ كُلِّ أَحَدٍ، فَلَا يَخْتَصُّ التَّضْعِيفُ بِأَعْمَالِنَا نَحْنُ. قَالَ السَّيِّدُ: " [وَهَذَا مِنَ النَّفَاسَةِ بِمَكَانٍ عَلَى أَنِّي أَقُولُ] الرَّحَمَاتُ وَالْبَرَكَاتُ النَّازِلَةُ بِذَلِكَ الْمَحَلِّ يَعُمُّ فَيْضُهَا الْأُمَّةَ، وَهِيَ غَيْرُ مُتَنَاهِيَةٍ لِدَوَامِ تَرْقِيَاتِهِ ﷺ [وَمَا تَنَالُهُ الْأُمَّةُ بِسَبَبِ نَبِيِّهَا هُوَ الْغَايَةُ فِي الْفَضْلِ، وَلِذَا كَانَتْ خَيْرَ أُمَّةٍ بِسَبَبِ كَوْنِ نَبِيِّهَا خَيْرَ الْأَنْبِيَاءِ، فَكَيْفَ لَا يَكُونُ الْقَبْرُ الشَّرِيفُ أَفْضَلَ الْبِقَاعِ مَعَ كَوْنِهِ] مَنْبَعَ فَيْضِ الْخَيْرَاتِ، [أَلَا تَرَى أَنَّ الْكَعْبَةَ عَلَى رَأْيِ مَنْ] مَنَعَ الصَّلَاةَ فِيهَا لَيْسَتْ مَحَلَّ عَمَلِنَا؟ أَفَيَقُولُ عَاقِلٌ بِتَفْضِيلِ الْمَسْجِدِ حَوْلَهَا عَلَيْهَا لِأَنَّهُ مَحَلُّ الْعَمَلِ، مَعَ أَنَّ الْكَعْبَةَ هِيَ السَّبَبُ فِي إِنَالَةِ تِلْكَ الْخَيْرَاتِ؟ وَسَيَأْتِي أَنَّ الْمَجِيءَ الْمَذْكُورَ فِي قَوْلِهِ تَعَالَى: وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ [النِّسَاءِ 64] الْآيَةُ، حَاصِلٌ بِالْمَجِيءِ إِلَى قَبْرِهِ الشَّرِيفِ، وَكَذَا زِيَارَتُهُ ﷺ، وَسُؤَالُ الشَّفَاعَةِ مِنْهُ، وَالتَّوَسُّلُ بِهِ إِلَى اللَّهِ، وَالْمُجَاوَرَةُ عِنْدَهُ مِنْ أَفْضَلِ الْقُرُبَاتِ، وَعِنْدَهُ تُجَابُ الدَّعَوَاتُ أَيْضًا، فَكَيْفَ لَا تَكُونُ أَفْضَلَ وَهُوَ السَّبَبُ فِي هَذِهِ الْخَيْرَاتِ؟ وَأَيْضًا فَهُوَ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ، بَلْ أَفْضَلُ رِيَاضِهَا، وَفِي الْحَدِيثِ: "لَقَابُ قَوْسِ أَحَدِكُمْ [فِي الْجَنَّةِ] خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا".
Translation
✧ Madinah was also honored by his emigration ﷺ to it, and it became a refuge for the friends of Allah and His righteous servants, a stronghold and impregnable fortress for the Muslims, and a house of guidance for the worlds. The hadiths on its virtue are very numerous; they have another place where we shall cite them, if Allah wills. It is established in the two Sahihs, via Khubayb b. ʿAbd al-Raḥmān b. Khubayb b. Yasāf, from Ḥafṣ b. ʿĀṣim, from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Faith will shrink back to Madinah as a snake shrinks back to its hole." Muslim also narrated it from Muḥammad b. Rāfiʿ, from Shabābah, from ʿĀṣim b. Muḥammad b. Zayd b. ʿAbd Allāh b. ʿUmar, from his father, from Ibn ʿUmar, from the Prophet ﷺ, similarly. In the two Sahihs also, from the hadith of Mālik, from Yaḥyā b. Saʿīd, that he heard Abū al-Ḥubāb Saʿīd b. Yasār say: I heard Abū Hurayrah say: The Messenger of Allah ﷺ said: "I was commanded to a town that devours other towns; they call it Yathrib, and it is Madinah. It expels people as the bellows expel the dross of iron." Imām Mālik alone among the four imāms held it superior to Makkah. Al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ informed us, Abū al-Walīd and Abū Bakr b. ʿAbd Allāh informed me, they said: Al-Ḥasan b. Sufyān narrated to us, Abū Mūsā al-Anṣārī narrated to us, Saʿīd b. Saʿīd narrated to us, my brother narrated to me, from Abū Hurayrah, that the Messenger of Allah ﷺ said: "O Allah, You brought me out of the most beloved of lands to me, so settle me in the most beloved of lands to You." So Allah settled him in Madinah. This is a very strange hadith. The well-known position of the majority is that Makkah is superior to Madinah, except for the place that encloses the body of the Messenger of Allah ﷺ. The majority have adduced evidence for this whose mention would be lengthy here; its place is in the book of rites in al-Aḥkām, if Allah Most High wills. Their most famous evidence for this is what Imām Aḥmad said: Abū al-Yamān narrated to us, Shuʿayb narrated to us, from al-Zuhrī, Abū Salamah b. ʿAbd al-Raḥmān informed us, that ʿAbd Allāh b. ʿAdī b. al-Ḥamrāʾ informed him that he heard the Prophet ﷺ while he was standing at al-Ḥazwarah in the market of Makkah, saying: "By Allah, you are the best land of Allah and the most beloved land of Allah to Allah, and had I not been expelled from you, I would not have left." Note: The Sultan of the Scholars, Shaykh ʿIzz al-Dīn b. ʿAbd al-Salām, said: "The meaning of preferring between Makkah and Madinah is that the reward of deeds in one of them is greater than the reward of deeds in the other, so the saying of the Qāḍī is problematic: "The ummah has agreed that the place of the noble grave is superior," because no one can worship Allah in it. Another answered him that the preference in that is for proximity, and for this reason the one in a state of minor ritual impurity is forbidden from touching the cover of the muṣḥaf, not because of the abundance of reward; otherwise, the cover of the muṣḥaf, nay the muṣḥaf itself, would not be superior to anything else because deeds are impossible in it. Shaykh al-Islām Taqī al-Dīn al-Subkī said: Preference may be by abundance of reward, and it may be for another matter even if it is not a deed, for upon the noble grave descend mercy, divine pleasure, and angels, and it has with Allah, and its inhabitant has, love which minds fall short of comprehending, and that is not for any other place, so how could it not be the best of places? It is not a place of our deeds, so this is a meaning other than the multiplication of deeds in it. Also, considering what has been said, that every person is buried in the place from which he was created, [and also deeds may be multiplied therein, considering that the Prophet ﷺ is alive and his deeds are multiplied] more than anyone else, so the multiplication is not restricted to our own deeds. Al-Sayyid said: "[And this is of the highest value, even though I say] the mercies and blessings that descend upon that place, their effusion encompasses the ummah, and they are endless because of the perpetual ascensions of his rank ﷺ [and what the ummah attains because of its Prophet is the utmost in excellence, and for this it was the best ummah because its Prophet was the best of the prophets, so how could the noble grave not be the best of spots, being] the spring of the effusion of good things? [Do you not see that the Kaʿbah, according to the opinion of one who] forbids prayer inside it, is not a place of our deeds? Would any rational person say that the mosque around it is superior to it because it is a place of deeds, even though the Kaʿbah is the cause of attaining those good things? It will come that the coming mentioned in the Most High's saying: 'If only, when they wronged themselves, they came to you' [al-Nisāʾ: 64] and so on, occurs by coming to his noble grave, and likewise visiting him ﷺ, seeking intercession from him, seeking nearness to Allah through him, and staying near him are among the best acts of nearness, and with him supplications are answered as well, so how could it not be superior when it is the cause of these good things? Also, it is a garden from the gardens of Paradise, indeed the best of its gardens, and in the hadith: 'A bow's length of one of you [in Paradise] is better than the world and what is in it.'"
Grades by grader
No grade is recorded for this wording.