المطالب العالية بزوائد المسانيد الثمانية
Al-Matalib al-'Aliyah
كتاب السيرة والمغازي
Book of the Sirah and the Military Expeditions
بَابُ الهجرة إِلَى الحبشة
The emigration to Abyssinia
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قَالَ أَبُو يَعْلَى : حَدَّثَنَا أَبُو يَعْقُوبَ إِسْحَاقُ بْنُ أَبِي إِسْرَائِيلَ ، حَدَّثَنَا النَّضْرُ بْنُ شُمَيْلٍ ، حَدَّثَنَا ابْنُ عَوْنٍ ، عَنْ عُمَيْرِ بْنِ إِسْحَاقَ ، قَالَ : اسْتَأْذَنَ جَعْفَرُ بْنُ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ : ائْذَنْ لِي أَنْ آتِيَ أَرْضًا أَعْبُدُ اللهَ تَعَالَى فِيهَا لَا أَخَافُ أَحَدًا ، فَأَذِنَ لَهُ ، فَأَتَى النَّجَاشِيَّ .
قَالَ : فَحَدَّثَنِي عَمْرُو بْنُ الْعَاصِ رَضِيَ اللهُ عَنْهُ قَالَ : فَلَمَّا رَأَيْتُ مَكَانَهُ حَسَدْتُهُ ، قُلْتُ : وَاللهِ لَأَسْتَقْتِلَنَّ لِهَذَا وَأَصْحَابِهِ ، فَأَتَيْتُ النَّجَاشِيَّ فَدَخَلْتُ مَعَهُ عَلَيْهِ ، فَقُلْتُ : إِنَّ بِأَرْضِكَ رَجُلًا ابْنُ عَمِّهِ بِأَرْضِنَا ، وَإِنَّهُ يَزْعُمُ أَنَّهُ لَيْسَ لِلنَّاسِ إِلَّا إِلَهٌ وَاحِدٌ ، وَإِنَّكَ وَاللهِ إِنْ لَمْ تَقْتُلْهُ وَأَصْحَابَهُ لَا أَقْطَعُ إِلَيْكَ هَذِهِ النُّطْفَةَ أَبَدًا ، لَا أَنَا وَلَا أَحَدٌ مِنْ أَصْحَابِي ، قَالَ : ادْعُهُ ، قُلْتُ : إِنَّهُ لَا يَجِيءُ مَعِي فَأَرْسِلْ مَعِي رَسُولًا ، فَجَاءَ فَلَمَّا انْتَهَى إِلَى الْبَابِ نَادَيْتُ : ائْذَنْ لِعَمْرِو بْنِ الْعَاصِ ، فَنَادَى هُوَ مِنْ خَلْفِي : ائْذَنْ لِعَبْدِ اللهِ ، قَالَ : فَسَمِعَ صَوْتَهُ فَأَذِنَ لَهُ قَبْلِي ، قَالَ : فَدَخَلَ هُوَ وَأَصْحَابُهُ ، قَالَ : فَأَذِنَ لِي ، فَدَخَلْتُ فَإِذَا هُوَ جَالِسٌ ، فَذَكَرَ أَيْنَ كَانَ مَقْعَدُهُ مِنَ السَّرِيرِ ، فَلَمَّا رَأَيْتُهُ جِئْتُ حَتَّى قَعَدْتُ بَيْنَ يَدَيْهِ وَجَعَلْتُهُ خَلْفَ ظَهْرِي ، وَأَقْعَدْتُ بَيْنَ كُلِّ رَجُلَيْنِ رَجُلًا مِنْ أَصْحَابِي ، قَالَ : فَقَالَ النَّجَاشِيُّ : نَحِّرُوا نَحِّرُوا ، أَيْ : تَكَلَّمُوا ، فَقَالَ عَمْرٌو : إِنَّ ابْنَ عَمِّ هَذَا بِأَرْضِنَا ، وَإِنَّهُ يَزْعُمُ أَنَّهُ لَيْسَ لِلنَّاسِ إِلَّا إِلَهٌ وَاحِدٌ ، وَإِنَّكَ وَاللهِ إِنْ لَمْ تَقْتُلْهُ وَأَصْحَابَهُ لَا أَقْطَعُ هَذِهِ النُّطْفَةَ إِلَيْكَ أَبَدًا ، وَلَا أَحَدٌ مِنْ أَصْحَابِي ، قَالَ : فَتَشَهَّدَ ، فَأَنَا أَوَّلُ مَا سَمِعْتُ التَّشَهُّدَ يَوْمَئِذٍ ، فَقَالَ : صَدَقَ ابْنُ عَمِّي ، وَأَنَا عَلَى دِينِهِ ، قَالَ : فَصَاحَ ، وَقَالَ : أَوَّهْ ، حَتَّى قُلْتُ : إِنَّ الْحَبَشَةَ لَا تَتَكَلَّمُ ، قَالَ : أَنَامُوسٌ مِثْلُ نَامُوسِ مُوسَى ؟ مَا يَقُولُ فِي عِيسَى ؟ قَالَ : يَقُولُ : هُوَ رُوحُ اللهِ وَكَلِمَتُهُ ، قَالَ : فَتَنَاوَلَ شَيْئًا مِنَ الْأَرْضِ فَقَالَ : مَا أَخْطَأَ شَيْئًا مِمَّا قَالَ وَلَا هَذِهِ ، وَلَوْلَا مُلْكِي لَتَبِعْتُكُمْ ، وَقَالَ لِي : مَا كُنْتُ لِأُبَالِيَ أَنْ لَا تَأْتِيَنِي أَنْتَ وَلَا أَحَدٌ مِنْ أَصْحَابِكَ أَبَدًا ، وَقَالَ لِجَعْفَرٍ رَضِيَ اللهُ عَنْهُ : اذْهَبْ فَأَنْتَ آمِنٌ بِأَرْضِي ، فَمَنْ ضَرَبَكَ قَتَلْتُهُ ، وَمَنْ سَبَّكَ غَرَّمْتُهُ وَقَالَ لِآذِنِهِ : مَتَى أَتَاكَ هَذَا يَسْتَأْذِنُ عَلَيَّ فَأْذَنْ لَهُ ، إِلَّا أَنْ أَكُونَ عِنْدَ أَهْلِي ، فَإِنْ كُنْتُ عِنْدَ أَهْلِي فَأَخْبِرْهُ ، فَإِنْ أَبَى فَأْذَنْ لَهُ ، قَالَ : وَتَفَرَّقْنَا فَلَمْ يَكُنْ أَحَدٌ أَحَبَّ إِلَيَّ مِنْ أَكُونُ لَقِيتُهُ خَالِيًا مِنْ جَعْفَرٍ ، فَاسْتَقْبَلَنِي فِي طَرِيقٍ مَرَّةً ، فَلَمْ أَرَ أَحَدًا وَنَظَرْتُ خَلْفِي فَلَمْ أَرَ أَحَدًا ، قَالَ : فَدَنَوْتُ فَأَخَذْتُ بِيَدِهِ ، فَقُلْتُ : تَعْلَمُ أَنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ؟ قَالَ : فَقَالَ : هَدَاكَ اللهُ تَعَالَى ، فَاثْبُتْ ، قَالَ : وَتَرَكَنِي وَذَهَبَ .
هَذَا إِسْنَادٌ حَسَنٌ ، إِلَّا أَنَّهُ مُخَالِفٌ لِلْمَشْهُورِ أَنَّ إِسْلَامَ عَمْرٍو رَضِيَ اللهُ عَنْهُ كَانَ عَلَى يَدِ النَّجَاشِيِّ نَفْسِهِ .
تَفَرَّدَ بِهِ عُمَيْرُ بْنُ إِسْحَاقَ ، وَلَمْ يَرْوِ عَنْهُ غَيْرُ عَبْدِ اللهِ بْنِ عَوْنٍ ، وَقَدْ قَالَ ابْنُ مَعِينٍ : لَا يُسَاوِي شَيْئًا ، وَوَثَّقَهُ مَرَّةً ، وَفِي الْجُمْلَةِ يُكْتَبُ حَدِيثُهُ .
وَقَالَ الْبَزَّارُ : لَا نَعْلَمُهُ يُرْوَى عَنْ عَمْرٍو رَضِيَ اللهُ عَنْهُ إِلَّا بِهَذَا الْإِسْنَادِ .
قَالَ : فَحَدَّثَنِي عَمْرُو بْنُ الْعَاصِ رَضِيَ اللهُ عَنْهُ قَالَ : فَلَمَّا رَأَيْتُ مَكَانَهُ حَسَدْتُهُ ، قُلْتُ : وَاللهِ لَأَسْتَقْتِلَنَّ لِهَذَا وَأَصْحَابِهِ ، فَأَتَيْتُ النَّجَاشِيَّ فَدَخَلْتُ مَعَهُ عَلَيْهِ ، فَقُلْتُ : إِنَّ بِأَرْضِكَ رَجُلًا ابْنُ عَمِّهِ بِأَرْضِنَا ، وَإِنَّهُ يَزْعُمُ أَنَّهُ لَيْسَ لِلنَّاسِ إِلَّا إِلَهٌ وَاحِدٌ ، وَإِنَّكَ وَاللهِ إِنْ لَمْ تَقْتُلْهُ وَأَصْحَابَهُ لَا أَقْطَعُ إِلَيْكَ هَذِهِ النُّطْفَةَ أَبَدًا ، لَا أَنَا وَلَا أَحَدٌ مِنْ أَصْحَابِي ، قَالَ : ادْعُهُ ، قُلْتُ : إِنَّهُ لَا يَجِيءُ مَعِي فَأَرْسِلْ مَعِي رَسُولًا ، فَجَاءَ فَلَمَّا انْتَهَى إِلَى الْبَابِ نَادَيْتُ : ائْذَنْ لِعَمْرِو بْنِ الْعَاصِ ، فَنَادَى هُوَ مِنْ خَلْفِي : ائْذَنْ لِعَبْدِ اللهِ ، قَالَ : فَسَمِعَ صَوْتَهُ فَأَذِنَ لَهُ قَبْلِي ، قَالَ : فَدَخَلَ هُوَ وَأَصْحَابُهُ ، قَالَ : فَأَذِنَ لِي ، فَدَخَلْتُ فَإِذَا هُوَ جَالِسٌ ، فَذَكَرَ أَيْنَ كَانَ مَقْعَدُهُ مِنَ السَّرِيرِ ، فَلَمَّا رَأَيْتُهُ جِئْتُ حَتَّى قَعَدْتُ بَيْنَ يَدَيْهِ وَجَعَلْتُهُ خَلْفَ ظَهْرِي ، وَأَقْعَدْتُ بَيْنَ كُلِّ رَجُلَيْنِ رَجُلًا مِنْ أَصْحَابِي ، قَالَ : فَقَالَ النَّجَاشِيُّ : نَحِّرُوا نَحِّرُوا ، أَيْ : تَكَلَّمُوا ، فَقَالَ عَمْرٌو : إِنَّ ابْنَ عَمِّ هَذَا بِأَرْضِنَا ، وَإِنَّهُ يَزْعُمُ أَنَّهُ لَيْسَ لِلنَّاسِ إِلَّا إِلَهٌ وَاحِدٌ ، وَإِنَّكَ وَاللهِ إِنْ لَمْ تَقْتُلْهُ وَأَصْحَابَهُ لَا أَقْطَعُ هَذِهِ النُّطْفَةَ إِلَيْكَ أَبَدًا ، وَلَا أَحَدٌ مِنْ أَصْحَابِي ، قَالَ : فَتَشَهَّدَ ، فَأَنَا أَوَّلُ مَا سَمِعْتُ التَّشَهُّدَ يَوْمَئِذٍ ، فَقَالَ : صَدَقَ ابْنُ عَمِّي ، وَأَنَا عَلَى دِينِهِ ، قَالَ : فَصَاحَ ، وَقَالَ : أَوَّهْ ، حَتَّى قُلْتُ : إِنَّ الْحَبَشَةَ لَا تَتَكَلَّمُ ، قَالَ : أَنَامُوسٌ مِثْلُ نَامُوسِ مُوسَى ؟ مَا يَقُولُ فِي عِيسَى ؟ قَالَ : يَقُولُ : هُوَ رُوحُ اللهِ وَكَلِمَتُهُ ، قَالَ : فَتَنَاوَلَ شَيْئًا مِنَ الْأَرْضِ فَقَالَ : مَا أَخْطَأَ شَيْئًا مِمَّا قَالَ وَلَا هَذِهِ ، وَلَوْلَا مُلْكِي لَتَبِعْتُكُمْ ، وَقَالَ لِي : مَا كُنْتُ لِأُبَالِيَ أَنْ لَا تَأْتِيَنِي أَنْتَ وَلَا أَحَدٌ مِنْ أَصْحَابِكَ أَبَدًا ، وَقَالَ لِجَعْفَرٍ رَضِيَ اللهُ عَنْهُ : اذْهَبْ فَأَنْتَ آمِنٌ بِأَرْضِي ، فَمَنْ ضَرَبَكَ قَتَلْتُهُ ، وَمَنْ سَبَّكَ غَرَّمْتُهُ وَقَالَ لِآذِنِهِ : مَتَى أَتَاكَ هَذَا يَسْتَأْذِنُ عَلَيَّ فَأْذَنْ لَهُ ، إِلَّا أَنْ أَكُونَ عِنْدَ أَهْلِي ، فَإِنْ كُنْتُ عِنْدَ أَهْلِي فَأَخْبِرْهُ ، فَإِنْ أَبَى فَأْذَنْ لَهُ ، قَالَ : وَتَفَرَّقْنَا فَلَمْ يَكُنْ أَحَدٌ أَحَبَّ إِلَيَّ مِنْ أَكُونُ لَقِيتُهُ خَالِيًا مِنْ جَعْفَرٍ ، فَاسْتَقْبَلَنِي فِي طَرِيقٍ مَرَّةً ، فَلَمْ أَرَ أَحَدًا وَنَظَرْتُ خَلْفِي فَلَمْ أَرَ أَحَدًا ، قَالَ : فَدَنَوْتُ فَأَخَذْتُ بِيَدِهِ ، فَقُلْتُ : تَعْلَمُ أَنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ ؟ قَالَ : فَقَالَ : هَدَاكَ اللهُ تَعَالَى ، فَاثْبُتْ ، قَالَ : وَتَرَكَنِي وَذَهَبَ .
هَذَا إِسْنَادٌ حَسَنٌ ، إِلَّا أَنَّهُ مُخَالِفٌ لِلْمَشْهُورِ أَنَّ إِسْلَامَ عَمْرٍو رَضِيَ اللهُ عَنْهُ كَانَ عَلَى يَدِ النَّجَاشِيِّ نَفْسِهِ .
تَفَرَّدَ بِهِ عُمَيْرُ بْنُ إِسْحَاقَ ، وَلَمْ يَرْوِ عَنْهُ غَيْرُ عَبْدِ اللهِ بْنِ عَوْنٍ ، وَقَدْ قَالَ ابْنُ مَعِينٍ : لَا يُسَاوِي شَيْئًا ، وَوَثَّقَهُ مَرَّةً ، وَفِي الْجُمْلَةِ يُكْتَبُ حَدِيثُهُ .
وَقَالَ الْبَزَّارُ : لَا نَعْلَمُهُ يُرْوَى عَنْ عَمْرٍو رَضِيَ اللهُ عَنْهُ إِلَّا بِهَذَا الْإِسْنَادِ .
It is narrated from Umayr bin Ishaq that Sayyiduna Ja'far bin Abi Talib (may Allah be pleased with him), seeking permission (to migrate) from the Messenger of Allah (peace and blessings be upon him), said: "Grant me permission to go to some land where I can worship Allah Almighty and not fear anyone." So he (peace and blessings be upon him) gave him permission, and he reached the Najashi (the king of Abyssinia).
(The narrator says:) Then Sayyiduna Amr bin al-As (may Allah be pleased with him) told me; he said: When I saw his rank and standing (in Abyssinia), I felt envy and jealousy towards him. I said (to myself): "By Allah, I will risk my very life to finish him and his companions." So I came to the Najashi and entered his court. I said: "A man has come to your land whose cousin is in our region, and he claims that people have no god except one deity. By Allah, if you do not kill him and his companions, neither I nor any of my companions will ever cross this expanse of sea to come to you." The king said: "Call him." I said: "He will not come with me; send a representative of yours with me." So he (Ja'far) came. When he reached the door, I called out: "Let Amr bin al-As be permitted to enter," and he called out from behind me: "Let the servant of Allah be permitted." (Sayyiduna Amr says:) The king heard his voice and permitted him to enter before me, so he entered with his companions. Then the king permitted me and I entered, and he (the Najashi) was sitting on his throne; the narrator mentioned where his seat on the throne was. When I saw him, I came and sat in front of him and put Sayyiduna Ja'far behind my back, and I seated one man from among my companions between every two men (of the Muslims). The Najashi said: "Nahhiru, nahhiru," meaning "Begin speaking." So Amr said: "This man's (Ja'far's) cousin is in our region, and he claims that people have no god except one deity. By Allah, if you do not kill him and his companions, neither I nor any of my companions will ever cross this expanse of sea to come to you." (Sayyiduna Amr says:) Then Sayyiduna Ja'far recited the testimony of faith, and that was the first time I heard the testimony of faith. Then he said: "My cousin (the Prophet, peace and blessings be upon him) has spoken the truth, and I am upon his religion." The king cried out (with emotion) and said: "Ah!" until I said (to myself) that the people of Abyssinia would now be unable to say anything. The king said: "This is the same light of revelation as was sent down upon Musa (peace be upon him). What does your prophet say about Isa (peace be upon him)?" He said: "He says that he is the spirit of Allah and His word." (Sayyiduna Amr says:) The king picked up a twig from the ground and said: "There is not even this twig's worth of difference in what he has said. Were it not for the responsibility of my kingship, I would certainly follow you." Then he said to me: "I do not care if neither you nor any of your companions ever comes to me again." And he said to Sayyiduna Ja'far (may Allah be pleased with him): "Go! You are safe and secure in my land. Whoever harms you, I will kill him, and whoever reviles you, I will fine him." And he said to his doorkeeper: "Whenever this man (Ja'far) seeks permission to come to me, let him in, unless I am with my family; and if I am with my family, inform him, and if he still wishes to come, give him permission." (Sayyiduna Amr (may Allah be pleased with him) says:) We departed from there, and it was my intense desire to meet Sayyiduna Ja'far in private. Then once he met me on the road. I saw that no one was there, and I looked behind me and again saw no one. I went near him, took his hand and said: "Do you know that I bear witness that there is no god but Allah and that Muhammad (peace and blessings be upon him) is His servant and Messenger?" He said: «Hadaka Allahu ta'ala, fathbut» "Allah Almighty has guided you; now remain steadfast upon it." Then he left me and went away.
This chain is hasan (good), but this report contradicts the well-known account that Sayyiduna Amr bin al-As (may Allah be pleased with him) accepted Islam at the hands of the Najashi himself. Umayr bin Ishaq is alone in transmitting this report, and only Abdullah bin Awn narrated from him. Imam Yahya bin Ma'in once said about him, "He is worth nothing" (that is, he is weak), while elsewhere he declared him trustworthy; on the whole, his hadith may be written down. Moreover, Imam al-Bazzar says: We do not know this report to be narrated from Sayyiduna Amr (may Allah be pleased with him) by any route other than this chain.
(The narrator says:) Then Sayyiduna Amr bin al-As (may Allah be pleased with him) told me; he said: When I saw his rank and standing (in Abyssinia), I felt envy and jealousy towards him. I said (to myself): "By Allah, I will risk my very life to finish him and his companions." So I came to the Najashi and entered his court. I said: "A man has come to your land whose cousin is in our region, and he claims that people have no god except one deity. By Allah, if you do not kill him and his companions, neither I nor any of my companions will ever cross this expanse of sea to come to you." The king said: "Call him." I said: "He will not come with me; send a representative of yours with me." So he (Ja'far) came. When he reached the door, I called out: "Let Amr bin al-As be permitted to enter," and he called out from behind me: "Let the servant of Allah be permitted." (Sayyiduna Amr says:) The king heard his voice and permitted him to enter before me, so he entered with his companions. Then the king permitted me and I entered, and he (the Najashi) was sitting on his throne; the narrator mentioned where his seat on the throne was. When I saw him, I came and sat in front of him and put Sayyiduna Ja'far behind my back, and I seated one man from among my companions between every two men (of the Muslims). The Najashi said: "Nahhiru, nahhiru," meaning "Begin speaking." So Amr said: "This man's (Ja'far's) cousin is in our region, and he claims that people have no god except one deity. By Allah, if you do not kill him and his companions, neither I nor any of my companions will ever cross this expanse of sea to come to you." (Sayyiduna Amr says:) Then Sayyiduna Ja'far recited the testimony of faith, and that was the first time I heard the testimony of faith. Then he said: "My cousin (the Prophet, peace and blessings be upon him) has spoken the truth, and I am upon his religion." The king cried out (with emotion) and said: "Ah!" until I said (to myself) that the people of Abyssinia would now be unable to say anything. The king said: "This is the same light of revelation as was sent down upon Musa (peace be upon him). What does your prophet say about Isa (peace be upon him)?" He said: "He says that he is the spirit of Allah and His word." (Sayyiduna Amr says:) The king picked up a twig from the ground and said: "There is not even this twig's worth of difference in what he has said. Were it not for the responsibility of my kingship, I would certainly follow you." Then he said to me: "I do not care if neither you nor any of your companions ever comes to me again." And he said to Sayyiduna Ja'far (may Allah be pleased with him): "Go! You are safe and secure in my land. Whoever harms you, I will kill him, and whoever reviles you, I will fine him." And he said to his doorkeeper: "Whenever this man (Ja'far) seeks permission to come to me, let him in, unless I am with my family; and if I am with my family, inform him, and if he still wishes to come, give him permission." (Sayyiduna Amr (may Allah be pleased with him) says:) We departed from there, and it was my intense desire to meet Sayyiduna Ja'far in private. Then once he met me on the road. I saw that no one was there, and I looked behind me and again saw no one. I went near him, took his hand and said: "Do you know that I bear witness that there is no god but Allah and that Muhammad (peace and blessings be upon him) is His servant and Messenger?" He said: «Hadaka Allahu ta'ala, fathbut» "Allah Almighty has guided you; now remain steadfast upon it." Then he left me and went away.
This chain is hasan (good), but this report contradicts the well-known account that Sayyiduna Amr bin al-As (may Allah be pleased with him) accepted Islam at the hands of the Najashi himself. Umayr bin Ishaq is alone in transmitting this report, and only Abdullah bin Awn narrated from him. Imam Yahya bin Ma'in once said about him, "He is worth nothing" (that is, he is weak), while elsewhere he declared him trustworthy; on the whole, his hadith may be written down. Moreover, Imam al-Bazzar says: We do not know this report to be narrated from Sayyiduna Amr (may Allah be pleased with him) by any route other than this chain.
قَالَ إِسْحَاقُ : أَنَا الْمُلَائِيُّ ، ثَنَا زَكَرِيَّا ، عَنِ الشَّعْبِيِّ ، قَالَ : كَانَتِ الْهِجْرَةُ مِنَ الْحَبَشَةِ لَيَالِيَ خَيْبَرَ .
It is narrated from Imam al-Sha'bi (may Allah have mercy on him) that he said: "The migration from Abyssinia (in the form of the return of the migrant Companions) took place in the days of the Battle of Khaybar."
The chain of this statement is sahih (authentic), and Imam Ishaq bin Rahwayh narrated it in his Musnad.
The chain of this statement is sahih (authentic), and Imam Ishaq bin Rahwayh narrated it in his Musnad.
