Sahih Muslim

و حَدَّثَنِي أَبُو الطَّاهِرِ وَحَرْمَلَةُ قَالَا أَخْبَرَنَا ابْنُ وَهْبٍ أَخْبَرَنِي يُونُسُ عَنْ ابْنِ شِهَابٍ عَنْ أَنَسِ بْنِ مَالِکٍ قَالَ لَمَّا قَدِمَ الْمُهَاجِرُونَ مِنْ مَکَّةَ الْمَدِينَةَ قَدِمُوا وَلَيْسَ بِأَيْدِيهِمْ شَيْئٌ وَکَانَ الْأَنْصَارُ أَهْلَ الْأَرْضِ وَالْعَقَارِ فَقَاسَمَهُمْ الْأَنْصَارُ عَلَی أَنْ أَعْطَوْهُمْ أَنْصَافَ ثِمَارِ أَمْوَالِهِمْ کُلَّ عَامٍ وَيَکْفُونَهُمْ الْعَمَلَ وَالْمَئُونَةَ وَکَانَتْ أُمُّ أَنَسِ بْنِ مَالِکٍ وَهِيَ تُدْعَی أُمَّ سُلَيْمٍ وَکَانَتْ أُمُّ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ کَانَ أَخًا لِأَنَسٍ لِأُمِّهِ وَکَانَتْ أَعْطَتْ أُمُّ أَنَسٍ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ عِذَاقًا لَهَا فَأَعْطَاهَا رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ أُمَّ أَيْمَنَ مَوْلَاتَهُ أُمَّ أُسَامَةَ بْنِ زَيْدٍ قَالَ ابْنُ شِهَابٍ فَأَخْبَرَنِي أَنَسُ بْنُ مَالِکٍ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا فَرَغَ مِنْ قِتَالِ أَهْلِ خَيْبَرَ وَانْصَرَفَ إِلَی الْمَدِينَةِ رَدَّ الْمُهَاجِرُونَ إِلَی الْأَنْصَارِ مَنَائِحَهُمْ الَّتِي کَانُوا مَنَحُوهُمْ مِنْ ثِمَارِهِمْ قَالَ فَرَدَّ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَی أُمِّي عِذَاقَهَا وَأَعْطَی رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ أُمَّ أَيْمَنَ مَکَانَهُنَّ مِنْ حَائِطِهِ قَالَ ابْنُ شِهَابٍ وَکَانَ مِنْ شَأْنِ أُمِّ أَيْمَنَ أُمِّ أُسَامَةَ بْنِ زَيْدٍ أَنَّهَا کَانَتْ وَصِيفَةً لِعَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ وَکَانَتْ مِنْ الْحَبَشَةِ فَلَمَّا وَلَدَتْ آمِنَةُ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ مَا تُوُفِّيَ أَبُوهُ فَکَانَتْ أُمُّ أَيْمَنَ تَحْضُنُهُ حَتَّی کَبِرَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَعْتَقَهَا ثُمَّ أَنْکَحَهَا زَيْدَ بْنَ حَارِثَةَ ثُمَّ تُوُفِّيَتْ بَعْدَ مَا تُوُفِّيَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ بِخَمْسَةِ أَشْهُرٍ

It has been narrated on the authority of Abdullah who said: On the day he returned from the Battle of Ahzab, the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) made for us an announcement that nobody would say his Zuhr prayer but in the quarters of Banu Quraiza (Some) people, being afraid that the time for prayer would expire, said their prayers before reaching the street of Banu Quraiza. The others said: We will not say our prayer except where the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) has ordered us to say it even if the time expires. When he learned of the difference in the view of the two groups of the people, the Messenger of Allah (may peace be tipon him) did not blame anyone from the two groups.

اَنَسِ بْنِ مَالِکٍ، ← ابْنِ شِهَابٍ، ← يونس، ← ابْنُ وَهْبٍ، ← أَبُو الطَّاهِرِ وَحَرْمَلَةُ ← و،

حَدَّثَنَا أَبُو بَکْرِ بْنُ أَبِي شَيْبَةَ وَحَامِدُ بْنُ عُمَرَ الْبَکْرَاوِيُّ وَمُحَمَّدُ بْنُ عَبْدِ الْأَعْلَی الْقَيْسِيُّ کُلُّهُمْ عَنْ الْمُعْتَمِرِ وَاللَّفْظُ لِابْنِ أَبِي شَيْبَةَ حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ التَّيْمِيُّ عَنْ أَبِيهِ عَنْ أَنَسٍ أَنَّ رَجُلًا وَقَالَ حَامِدٌ وَابْنُ عَبْدِ الْأَعْلَی أَنَّ الرَّجُلَ کَانَ يَجْعَلُ لِلنَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ النَّخَلَاتِ مِنْ أَرْضِهِ حَتَّی فُتِحَتْ عَلَيْهِ قُرَيْظَةُ وَالنَّضِيرُ فَجَعَلَ بَعْدَ ذَلِکَ يَرُدُّ عَلَيْهِ مَا کَانَ أَعْطَاهُ قَالَ أَنَسٌ وَإِنَّ أَهْلِي أَمَرُونِي أَنْ آتِيَ النَّبِيَّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْأَلَهُ مَا کَانَ أَهْلُهُ أَعْطَوْهُ أَوْ بَعْضَهُ وَکَانَ نَبِيُّ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَعْطَاهُ أُمَّ أَيْمَنَ فَأَتَيْتُ النَّبِيَّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَعْطَانِيهِنَّ فَجَائَتْ أُمُّ أَيْمَنَ فَجَعَلَتْ الثَّوْبَ فِي عُنُقِي وَقَالَتْ وَاللَّهِ لَا نُعْطِيکَاهُنَّ وَقَدْ أَعْطَانِيهِنَّ فَقَالَ نَبِيُّ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَا أُمَّ أَيْمَنَ اتْرُکِيهِ وَلَکِ کَذَا وَکَذَا وَتَقُولُ کَلَّا وَالَّذِي لَا إِلَهَ إِلَّا هُوَ فَجَعَلَ يَقُولُ کَذَا حَتَّی أَعْطَاهَا عَشْرَةَ أَمْثَالِهِ أَوْ قَرِيبًا مِنْ عَشْرَةِ أَمْثَالِهِ

It has been narrated on the authority of Anas b. Malik who said: When the Muhajirs migrated from Mecca to Medina; they came (in a state that) they had not anything (i. e. money) in theirhands, while the Ansar possessed lands and date palms. They divided their properties with the Muhajirs. The Ansar divided and gave them on the condition that they would give half the fruit from the orchards every year, and the Muhajirs would recompense them by working with them and putting in labour. The mother of Anas b. Malik was called Umm Sulaim and she was also the mother of 'Abdullah b. Talha who was a brother of Anas from his mother's side. The mother of Anas had given the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) her date-palms. He bestowed them upon Umm Aiman, the slave-girl who had been freed by him and was the mother of Usama b. Zaid. When the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) had finished the war with the people of Khaibar and returned to Medina, the Muhajirs returned to the Ansar all the gifts which they had given them out of the fruits. (Anas b. Malik said: ) The Messenger of. Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) returned to my mother her date-palms and gave to Umm Aiman instead of them date-palms from his orchard. Ibn Shihab says that Umm Aiman was the mother of Usama b. Zaid who was the slave-girl of 'Abdullah b. 'Abd-ul-Muttalib and hailed from Abyssinia. When Amina gave birth to the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) after the death of his father, Umm Aiman used to nurse him until he grew up. He (later on) freed her and married her to Zaid b. Haritha. She died five months after the death of the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ).

حَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ حَدَّثَنَا سُلَيْمَانُ يَعْنِي ابْنَ الْمُغِيرَةِ حَدَّثَنَا حُمَيْدُ بْنُ هِلَالٍ عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ قَالَ أَصَبْتُ جِرَابًا مِنْ شَحْمٍ يَوْمَ خَيْبَرَ قَالَ فَالْتَزَمْتُهُ فَقُلْتُ لَا أُعْطِي الْيَوْمَ أَحَدًا مِنْ هَذَا شَيْئًا قَالَ فَالْتَفَتُّ فَإِذَا رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مُتَبَسِّمًا

It has been narrated by Anas that (after his migration to Medina) a person placed at the Prophet's ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) disposal some date-palms growing on his land until the lands of Quraiza and Nadir were conquered. Then he began to return to him whatever he had received. (In this connection) my people told me to approach the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) and ask from him what his people had given him or a portion thereof, but the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) had bestowed those trees upon Umm Aiman. So I came to the Prophet ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) and he gave hem (back) to me. Umm Aiman (also) came (at this time). She put the cloth round my neck and said: No, by Allah, we will not give to, you what he has granted to me. The Prophet ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) said: Umm Aiman, let him have them and for you are such and such trees instead. But she said: By Allah, there is no god besides Him. No, never! The Prophet ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) continued saying: (You will get) such and such. until he had granted her ten times or nearly ten times more (than the original gift).

عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ ← حُمَيْدِ بْنِ هِلَالٍ، ← سُلَيْمَانُ -يَعْنِي ابْنَ الْمُغِيرَةِ- ← شَيْبَانُ بْنُ فَرُّوخٍ،

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ الْعَبْدِيُّ حَدَّثَنَا بَهْزُ بْنُ أَسَدٍ حَدَّثَنَا شُعْبَةُ حَدَّثَنِي حُمَيْدُ بْنُ هِلَالٍ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مُغَفَّلٍ يَقُولُا رُمِيَ إِلَيْنَا جِرَابٌ فِيهِ طَعَامٌ وَشَحْمٌ يَوْمَ خَيْبَرَ فَوَثَبْتُ لِآخُذَهُ قَالَ فَالْتَفَتُّ فَإِذَا رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَاسْتَحْيَيْتُ مِنْهُ و حَدَّثَنَاه مُحَمَّدُ بْنُ الْمُثَنَّی حَدَّثَنَا أَبُو دَاوُدَ حَدَّثَنَا شُعْبَةُ بِهَذَا الْإِسْنَادِ غَيْرَ أَنَّهُ قَالَ جِرَابٌ مِنْ شَحْمٍ وَلَمْ يَذْکُرْ الطَّعَامَ

It has been narrated on the authority of Abdullah b. Mughaffal who said I found a bag containing fat on the day of the Battle of Khaibar. I caught hold of it and said: I will not give anything today from it to anybody. Then I turned round and saw that the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) was smiling (at my words).

عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ ← حُمَيْدِ بْنِ هِلَالٍ، ← شُعْبَةُ ← بَهْزُ بْنُ أَسَدٍ، ← مُحَمَّدُ بْنُ بَشَّارٍ الْعَبْدِيُّ

حَدَّثَنَا إِسْحَقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ وَابْنُ أَبِي عُمَرَ وَمُحَمَّدُ بْنُ رَافِعٍ وَعَبْدُ بْنُ حُمَيْدٍ وَاللَّفْظُ لِابْنِ رَافِعٍ قَالَ ابْنُ رَافِعٍ وَابْنُ أَبِي عُمَرَ حَدَّثَنَا و قَالَ الْآخَرَانِ أَخْبَرَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ عَنْ الزُّهْرِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ عَنْ ابْنِ عَبَّاسٍ أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ مِنْ فِيهِ إِلَی فِيهِ قَالَ انْطَلَقْتُ فِي الْمُدَّةِ الَّتِي کَانَتْ بَيْنِي وَبَيْنَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فَبَيْنَا أَنَا بِالشَّأْمِ إِذْ جِيئَ بِکِتَابٍ مِنْ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَی هِرَقْلَ يَعْنِي عَظِيمَ الرُّومِ قَالَ وَکَانَ دَحْيَةُ الْکَلْبِيُّ جَائَ بِهِ فَدَفَعَهُ إِلَی عَظِيمِ بُصْرَی فَدَفَعَهُ عَظِيمُ بُصْرَی إِلَی هِرَقْلَ فَقَالَ هِرَقْلُ هَلْ هَاهُنَا أَحَدٌ مِنْ قَوْمِ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ قَالُوا نَعَمْ قَالَ فَدُعِيتُ فِي نَفَرٍ مِنْ قُرَيْشٍ فَدَخَلْنَا عَلَی هِرَقْلَ فَأَجْلَسَنَا بَيْنَ يَدَيْهِ فَقَالَ أَيُّکُمْ أَقْرَبُ نَسَبًا مِنْ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا فَأَجْلَسُونِي بَيْنَ يَدَيْهِ وَأَجْلَسُوا أَصْحَابِي خَلْفِي ثُمَّ دَعَا بِتَرْجُمَانِهِ فَقَالَ لَهُ قُلْ لَهُمْ إِنِّي سَائِلٌ هَذَا عَنْ الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَإِنْ کَذَبَنِي فَکَذِّبُوهُ قَالَ فَقَالَ أَبُو سُفْيَانَ وَايْمُ اللَّهِ لَوْلَا مَخَافَةُ أَنْ يُؤْثَرَ عَلَيَّ الْکَذِبُ لَکَذَبْتُ ثُمَّ قَالَ لِتَرْجُمَانِهِ سَلْهُ کَيْفَ حَسَبُهُ فِيکُمْ قَالَ قُلْتُ هُوَ فِينَا ذُو حَسَبٍ قَالَ فَهَلْ کَانَ مِنْ آبَائِهِ مَلِکٌ قُلْتُ لَا قَالَ فَهَلْ کُنْتُمْ تَتَّهِمُونَهُ بِالْکَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ قُلْتُ لَا قَالَ وَمَنْ يَتَّبِعُهُ أَشْرَافُ النَّاسِ أَمْ ضُعَفَاؤُهُمْ قَالَ قُلْتُ بَلْ ضُعَفَاؤُهُمْ قَالَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ قَالَ قُلْتُ لَا بَلْ يَزِيدُونَ قَالَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ سَخْطَةً لَهُ قَالَ قُلْتُ لَا قَالَ فَهَلْ قَاتَلْتُمُوهُ قُلْتُ نَعَمْ قَالَ فَکَيْفَ کَانَ قِتَالُکُمْ إِيَّاهُ قَالَ قُلْتُ تَکُونُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالًا يُصِيبُ مِنَّا وَنُصِيبُ مِنْهُ قَالَ فَهَلْ يَغْدِرُ قُلْتُ لَا وَنَحْنُ مِنْهُ فِي مُدَّةٍ لَا نَدْرِي مَا هُوَ صَانِعٌ فِيهَا قَالَ فَوَاللَّهِ مَا أَمْکَنَنِي مِنْ کَلِمَةٍ أُدْخِلُ فِيهَا شَيْئًا غَيْرَ هَذِهِ قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قَالَ قُلْتُ لَا قَالَ لِتَرْجُمَانِهِ قُلْ لَهُ إِنِّي سَأَلْتُکَ عَنْ حَسَبِهِ فَزَعَمْتَ أَنَّهُ فِيکُمْ ذُو حَسَبٍ وَکَذَلِکَ الرُّسُلُ تُبْعَثُ فِي أَحْسَابِ قَوْمِهَا وَسَأَلْتُکَ هَلْ کَانَ فِي آبَائِهِ مَلِکٌ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ کَانَ مِنْ آبَائِهِ مَلِکٌ قُلْتُ رَجُلٌ يَطْلُبُ مُلْکَ آبَائِهِ وَسَأَلْتُکَ عَنْ أَتْبَاعِهِ أَضُعَفَاؤُهُمْ أَمْ أَشْرَافُهُمْ فَقُلْتَ بَلْ ضُعَفَاؤُهُمْ وَهُمْ أَتْبَاعُ الرُّسُلِ وَسَأَلْتُکَ هَلْ کُنْتُمْ تَتَّهِمُونَهُ بِالْکَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَزَعَمْتَ أَنْ لَا فَقَدْ عَرَفْتُ أَنَّهُ لَمْ يَکُنْ لِيَدَعَ الْکَذِبَ عَلَی النَّاسِ ثُمَّ يَذْهَبَ فَيَکْذِبَ عَلَی اللَّهِ وَسَأَلْتُکَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَهُ سَخْطَةً لَهُ فَزَعَمْتَ أَنْ لَا وَکَذَلِکَ الْإِيمَانُ إِذَا خَالَطَ بَشَاشَةَ الْقُلُوبِ وَسَأَلْتُکَ هَلْ يَزِيدُونَ أَوْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَکَذَلِکَ الْإِيمَانُ حَتَّی يَتِمَّ وَسَأَلْتُکَ هَلْ قَاتَلْتُمُوهُ فَزَعَمْتَ أَنَّکُمْ قَدْ قَاتَلْتُمُوهُ فَتَکُونُ الْحَرْبُ بَيْنَکُمْ وَبَيْنَهُ سِجَالًا يَنَالُ مِنْکُمْ وَتَنَالُونَ مِنْهُ وَکَذَلِکَ الرُّسُلُ تُبْتَلَی ثُمَّ تَکُونُ لَهُمْ الْعَاقِبَةُ وَسَأَلْتُکَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنَّهُ لَا يَغْدِرُ وَکَذَلِکَ الرُّسُلُ لَا تَغْدِرُ وَسَأَلْتُکَ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ فَزَعَمْتَ أَنْ لَا فَقُلْتُ لَوْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قُلْتُ رَجُلٌ ائْتَمَّ بِقَوْلٍ قِيلَ قَبْلَهُ قَالَ ثُمَّ قَالَ بِمَ يَأْمُرُکُمْ قُلْتُ يَأْمُرُنَا بِالصَّلَاةِ وَالزَّکَاةِ وَالصِّلَةِ وَالْعَفَافِ قَالَ إِنْ يَکُنْ مَا تَقُولُ فِيهِ حَقًّا فَإِنَّهُ نَبِيٌّ وَقَدْ کُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَمْ أَکُنْ أَظُنُّهُ مِنْکُمْ وَلَوْ أَنِّي أَعْلَمُ أَنِّي أَخْلُصُ إِلَيْهِ لَأَحْبَبْتُ لِقَائَهُ وَلَوْ کُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمَيْهِ وَلَيَبْلُغَنَّ مُلْکُهُ مَا تَحْتَ قَدَمَيَّ قَالَ ثُمَّ دَعَا بِکِتَابِ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَرَأَهُ فَإِذَا فِيهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَی هِرَقْلَ عَظِيمِ الرُّومِ سَلَامٌ عَلَی مَنْ اتَّبَعَ الْهُدَی أَمَّا بَعْدُ فَإِنِّي أَدْعُوکَ بِدِعَايَةِ الْإِسْلَامِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِکَ اللَّهُ أَجْرَکَ مَرَّتَيْنِ وَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْکَ إِثْمَ الْأَرِيسِيِّينَ وَ يَا أَهْلَ الْکِتَابِ تَعَالَوْا إِلَی کَلِمَةٍ سَوَائٍ بَيْنَنَا وَبَيْنَکُمْ أَنْ لَا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِکَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ فَلَمَّا فَرَغَ مِنْ قِرَائَةِ الْکِتَابِ ارْتَفَعَتْ الْأَصْوَاتُ عِنْدَهُ وَکَثُرَ اللَّغْطُ وَأَمَرَ بِنَا فَأُخْرِجْنَا قَالَ فَقُلْتُ لِأَصْحَابِي حِينَ خَرَجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِي کَبْشَةَ إِنَّهُ لَيَخَافُهُ مَلِکُ بَنِي الْأَصْفَرِ قَالَ فَمَا زِلْتُ مُوقِنًا بِأَمْرِ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ سَيَظْهَرُ حَتَّی أَدْخَلَ اللَّهُ عَلَيَّ الْإِسْلَامَ

و حَدَّثَنَاه حَسَنٌ الْحُلْوَانِيُّ وَعَبْدُ بْنُ حُمَيْدٍ قَالَا حَدَّثَنَا يَعْقُوبُ وَهُوَ ابْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ حَدَّثَنَا أَبِي عَنْ صَالِحٍ عَنْ ابْنِ شِهَابٍ بِهَذَا الْإِسْنَادِ وَزَادَ فِي الْحَدِيثِ وَکَانَ قَيْصَرُ لَمَّا کَشَفَ اللَّهُ عَنْهُ جُنُودَ فَارِسَ مَشَی مِنْ حِمْصَ إِلَی إِيلِيَائَ شُکْرًا لِمَا أَبْلَاهُ اللَّهُ وَقَالَ فِي الْحَدِيثِ مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ وَقَالَ إِثْمَ الْيَرِيسِيِّينَ وَقَالَ بِدَاعِيَةِ الْإِسْلَامِ

It has been narrated on the authority of Ibn Abbas who learnt the tradition personally from Abu Safyan. The latter said: I went out (on a mercantile venture) during the period (of truce) between me and the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ). While I was in Syria, the letter of the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) was handed over to Hiraql (Ceasar), the Emperor of Rome (who was on a visit to Jerusalem at that time). The letter was brought by Dihya Kalbi who delivered it to the governor of Busra The governor passed it on to Hiraql, (On receiving the letter), he said: Is there anyone from the people of this man who thinks that he is a prophet. People said: Yes. So, I was called along with a few others from the Quraish. We were admitted to Hiraql and he seated usbefore him. He asked: Which of you has closer kinship with the man who thinks that he is a prophet? Abu Sufyan said: I. So they seated me in front of him and stated my companions behind me. Then, he called his interpreter and said to him: Tell them that I am going to ask this fellow (i. e. Abu Sufyan) about the man who thinks that he is a prophet. It he tells me a lie, then refute him. Abu Sufyan told (the narrator): By God, if there was not the fear that falsehood would be imputed to me I would have lied. (Then) Hiraqi said to his interpreter: Inquire from him about his ancestry, I said: He is of good ancestry among us. He asked: Has there been a king among his ancestors? I said: No. He asked: Did you accuse him of falsehood before he proclaimed his prophethood? I said: No. He asked: Who are his follower people of high status or low status? I said: (They are) of low status. He asked: Are they increasing in number or decreasing? I said. No. they are rather increasing. He asked: Does anyone give up his religion, being dissatisfied with it, after having embraced it? I said: No. He asked: Have you been at war with him? I said: Yes. He asked: How did you fare in that war? I said: The war between us and him has been wavering like a bucket, up at one turn and down at the other (i. e. the victory has been shared between us and him by turns). Sometimes he suffered loss at our hands and sometimes we suffered loss at his (hand). He asked: Has he (ever) violated his covenant? I said: No. but we have recently concluded a peace treaty with him for a petiod and we do not know what he is going to do about it. (Abu Sufyin said on oath that he could not interpolate in this dialogue anything from himself more than these words ) He asked: Did anyone make the proclamation (Of prophethood) before him? I said: No. He (now) said to his interpreter: Tell him, I asked him about his ancestry and he had replied that he had the best ancestry. This is the case with Prophets; they are the descendants of the noblest among their people (Addressing Abu Sufyan), he continued: I asked you if there had been a king among his ancestors. You said that there had been none. If there had been a king among his ancestors, I would have said that he was a man demanding his ancestral kingdom. I asked you about his followers whether they were people of high or low status, and you said that they were of rather low status. Such are the followers of the Prophets. I asked you whether you used to accuse him of falsehood before he proclaimed his prophethood, and you said that you did not. So I have understood that when he did not allow himself to tell a lie about the poeple, he would never go to the length of forging a falsehood about Allah. I asked you whether anyone renounced his religion being dissatisfied with it after he had embraced it, and you replied in the negative. Faith is like this when it enters the depth of the heart (it perpetuates them). I asked you whether his followers were increasing or decreasing. You said they were increasing. Faith is like this until it reaches its consummation. I asked you whether you had been at war with him, and you replied that you had been and that the victory between you and him had been shared by turns, sometimes he suffering loss at your hand and sometimes you suffering lost at his. This is how the Prophets are tried before the final victory its theirs. I asked you whether he (ever) violated his covenant, and you said that he did not. This is how the Prophets behave. They never violate (their covenants). I asked you whether anyone before him had proclaimed the same thing, and you replied in the negative. I said: If anyone had made the same proclamation before, I would have thought that he was a man following what had been proclaimed before. (Then) he asked: What does he enjoin upon you? I said: He exhorts us to offer Salat, to pay Zakat, to show due regard to kinship and to practise chastity. He said: It what you have told about him is true, he is certainly a Prophet. I knew that he was to appear but I did not think that he would be from among you. If I knew that I would be able to reach him. I would love to meet him; and it I had been with him. I would have washed his feet (out of reverence). His dominion would certainly extend to this place which is under my feet. Then he called for the letter of the Messenger of Allah (may pface be upon him) and read it. The letter ran as follows: In the name of Allah, Most Gracious and Most Merciful. From Muhammad, the Messenger of Allah, to Hiraql, the Emperor of the Romans. Peace be upon him who follows the guidance. After this, I extend to you the invitation to accept Islam. Embrace Islam and you will be safe. Accept Islam, God will give you double the reward. And if you turn away, upon you will be the sin of your subjects. O People of the Book, come to the word that is common between us that we should worship none other than Allah, should not ascribe any partner to Him and some of us should not take their fellows as Lords other than Allah. If they turn away, you should say that we testify to our being Muslims [iii. 64]. When he hid finished the reading of the letter, noise and confused clamour was raise around him, and he ordered us to leave. Accordingly, we left. (Addressing my companions) while we were coming out (of the place). I said: Ibn Abu Kabsha (referring sarcastically to the Holy Prophet) has come to wield a great power. Lo! (even) the king of the Romans is afraid of him. I continued to believe that the authority of the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) would triumph until God imbued me with (the spirit of) Islam.

حَدَّثَنِي يُوسُفُ بْنُ حَمَّادٍ الْمَعْنِيُّ حَدَّثَنَا عَبْدُ الْأَعْلَی عَنْ سَعِيدٍ عَنْ قَتَادَةَ عَنْ أَنَسٍ أَنَّ نَبِيَّ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ کَتَبَ إِلَی کِسْرَی وَإِلَی قَيْصَرَ وَإِلَی النَّجَاشِيِّ وَإِلَی کُلِّ جَبَّارٍ يَدْعُوهُمْ إِلَی اللَّهِ تَعَالَی وَلَيْسَ بِالنَّجَاشِيِّ الَّذِي صَلَّی عَلَيْهِ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ و

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with the addition: When Allah inflicted defeat on the armies of Persia, Caesar moved from Hims to Aelia (Bait al-Maqdis) for thanking Allah as He granted him victory. In this hadith these words occur: From Muhammad, servant of Allah and His Messenger, and said: The sin of your followers, and also said the words: to the call of Islam .

أَنَسٍ، ← قَتَادَةَ ← سَعِيدٍ، ← عَبْدُ الْأَعْلَى ← يُوسُفُ بْنُ حَمَّادٍ الْمَعْنِيُّ،

حَدَّثَنَاه مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرُّزِّيُّ حَدَّثَنَا عَبْدُ الْوَهَّابِ بْنُ عَطَائٍ عَنْ سَعِيدٍ عَنْ قَتَادَةَ حَدَّثَنَا أَنَسُ بْنُ مَالِکٍ عَنْ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ بِمِثْلِهِ وَلَمْ يَقُلْ وَلَيْسَ بِالنَّجَاشِيِّ الَّذِي صَلَّی عَلَيْهِ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ

It has been narrated on the authority of Anas that the Prophet of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) wrote to Chosroes (King of Persia), Caesar (Emperor of Rome), Negus (King of Abyssinia) and every (other) despot inviting them to Allah, the Exalted. And this Negus was not the one for whom the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) had said the funeral prayers.

اَنَسِ بْنِ مَالِکٍ، ← قَتَادَةَ ← سَعِيدٍ، ← عَبْدُ الْوَهَّابِ بْنُ عَطَائٍ ← مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرُّزِّيُّ

و حَدَّثَنِيهِ نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ أَخْبَرَنِي أَبِي حَدَّثَنِي خَالِدُ بْنُ قَيْسٍ عَنْ قَتَادَةَ عَنْ أَنَسٍ وَلَمْ يَذْکُرْ وَلَيْسَ بِالنَّجَاشِيِّ الَّذِي صَلَّی عَلَيْهِ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ

The tradition has been narrated on the authority of Anas b. Malik (the same narrator) through a different chain of transmitters, but this version does not mention: And he was not the Negus for whom the Prophet ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) had said the funeral prayers.

أَنَسٍ، ← قَتَادَةَ ← خَالِدِ بْنِ قَيْسٍ ← أَبِي ← نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ ← و،

و حَدَّثَنِي أَبُو الطَّاهِرِ أَحْمَدُ بْنُ عَمْرِو بْنِ سَرْحٍ أَخْبَرَنَا ابْنُ وَهْبٍ أَخْبَرَنِي يُونُسُ عَنْ ابْنِ شِهَابٍ قَالَ حَدَّثَنِي کَثِيرُ بْنُ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ قَالَ قَالَ عَبَّاسٌ شَهِدْتُ مَعَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ حُنَيْنٍ فَلَزِمْتُ أَنَا وَأَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمْ نُفَارِقْهُ وَرَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَی بَغْلَةٍ لَهُ بَيْضَائَ أَهْدَاهَا لَهُ فَرْوَةُ بْنُ نُفَاثَةَ الْجُذَامِيُّ فَلَمَّا الْتَقَی الْمُسْلِمُونَ وَالْکُفَّارُ وَلَّی الْمُسْلِمُونَ مُدْبِرِينَ فَطَفِقَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْکُضُ بَغْلَتَهُ قِبَلَ الْکُفَّارِ قَالَ عَبَّاسٌ وَأَنَا آخِذٌ بِلِجَامِ بَغْلَةِ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ أَکُفُّهَا إِرَادَةَ أَنْ لَا تُسْرِعَ وَأَبُو سُفْيَانَ آخِذٌ بِرِکَابِ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ أَيْ عَبَّاسُ نَادِ أَصْحَابَ السَّمُرَةِ فَقَالَ عَبَّاسٌ وَکَانَ رَجُلًا صَيِّتًا فَقُلْتُ بِأَعْلَی صَوْتِي أَيْنَ أَصْحَابُ السَّمُرَةِ قَالَ فَوَاللَّهِ لَکَأَنَّ عَطْفَتَهُمْ حِينَ سَمِعُوا صَوْتِي عَطْفَةُ الْبَقَرِ عَلَی أَوْلَادِهَا فَقَالُوا يَا لَبَّيْکَ يَا لَبَّيْکَ قَالَ فَاقْتَتَلُوا وَالْکُفَّارَ وَالدَّعْوَةُ فِي الْأَنْصَارِ يَقُولُونَ يَا مَعْشَرَ الْأَنْصَارِ يَا مَعْشَرَ الْأَنْصَارِ قَالَ ثُمَّ قُصِرَتْ الدَّعْوَةُ عَلَی بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ فَقَالُوا يَا بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ يَا بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ فَنَظَرَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ عَلَی بَغْلَتِهِ کَالْمُتَطَاوِلِ عَلَيْهَا إِلَی قِتَالِهِمْ فَقَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ هَذَا حِينَ حَمِيَ الْوَطِيسُ قَالَ ثُمَّ أَخَذَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ حَصَيَاتٍ فَرَمَی بِهِنَّ وُجُوهَ الْکُفَّارِ ثُمَّ قَالَ انْهَزَمُوا وَرَبِّ مُحَمَّدٍ قَالَ فَذَهَبْتُ أَنْظُرُ فَإِذَا الْقِتَالُ عَلَی هَيْئَتِهِ فِيمَا أَرَی قَالَ فَوَاللَّهِ مَا هُوَ إِلَّا أَنْ رَمَاهُمْ بِحَصَيَاتِهِ فَمَا زِلْتُ أَرَی حَدَّهُمْ کَلِيلًا وَأَمْرَهُمْ مُدْبِرًا

It has been narrated on the authority of the same narrator through another chain of transmitters with the same difference in the wording.

کَثِیرِ بْنِ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ: ← ابْنِ شِهَابٍ، ← يونس، ← ابْنُ وَهْبٍ، ← أَبُو الطَّاهِرِ أَحْمَدُ بْنُ عَمْرِو بْنِ سَرْحٍ ← و،

و حَدَّثَنَاه إِسْحَقُ بْنُ إِبْرَاهِيمَ وَمُحَمَّدُ بْنُ رَافِعٍ وَعَبْدُ بْنُ حُمَيْدٍ جَمِيعًا عَنْ عَبْدِ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ عَنْ الزُّهْرِيِّ بِهَذَا الْإِسْنَادِ نَحْوَهُ غَيْرَ أَنَّهُ قَالَ فَرْوَةُ بْنُ نُعَامَةَ الْجُذَامِيُّ وَقَالَ انْهَزَمُوا وَرَبِّ الْکَعْبَةِ انْهَزَمُوا وَرَبِّ الْکَعْبَةِ وَزَادَ فِي الْحَدِيثِ حَتَّی هَزَمَهُمْ اللَّهُ قَالَ وَکَأَنِّي أَنْظُرُ إِلَی النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَرْکُضُ خَلْفَهُمْ عَلَی بَغْلَتِهِ

It has been narrated on the authority of 'Abbas who said: I was in the company of the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) on the Day of Hunain. I and Abd Sufyan b. Harith b. 'Abd al-Muttalib stuck to the Messenaer of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) and we did not separate from him. And the Messenger of Allah (may place be upon him) was riding on his white mule which had been presented to him by Farwa b. Nufitha al-Judhami. When the Muslims had an encounter with the disbelievers, the Muslims fled, falling back, but the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) began to spur his mule towards the disbelievers. I was holding the bridle of the mule of the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) checking it from going very fast, and Abu Sufyan was holding the stirrup of the (mule of the) Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ), who said: Abbas, call out to the people of al-Samura. Abbas (who was a man with a loud voice) called out at the top of the voice: Where are the people of Samura? (Abbas said: ) And by God, when they heard my voice, they came back (to us) as cows come back to their calves, and said: We are present, we are present! 'Abbas said: They began to fight the infidels. Then there was a call to The Ansar. Those (who called out to them) shouted: O ye party of the Ansar! O party of the Ansar! Banu al-Harith b. al-Khazraj were the last to be called. Those (who called out to them) shouted: O Banu Al-Harith b. al-Khazraj! O BanU Harith b. al-Khazraj! And the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) who was riding on his mule looked at their fight with his neck stretched forward and he said: This is the time when the fight is raging hot. Then the Messenger of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) took (some) pebbles and threw them in the face of the infidels. Then he said: By the Lord of Muhammad, the infidels are defeated. 'Abbas said: I went round and saw that the battle was in the same condition in which I had seen it. By Allah, it remained in the same condition until he threw the pebbles. I continued to watch until I found that their force had been spent out and they began to retreat.

الزُّهْرِيِّ، ← مَعْمَرٌ، ← عَبْدُ الرَّزَّاقِ، ← عَبْدُ بْنُ حُمَيْدٍ جَمِيعًا ← مُحَمَّدُ بْنُ رَافِعٍ، ← إِسْحَقُ بْنُ إِبْرَاهِيمَ ← و،

و حَدَّثَنَاه ابْنُ أَبِي عُمَرَ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ الزُّهْرِيِّ قَالَ أَخْبَرَنِي کَثِيرُ بْنُ الْعَبَّاسِ عَنْ أَبِيهِ قَالَ کُنْتُ مَعَ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ حُنَيْنٍ وَسَاقَ الْحَدِيثَ غَيْرَ أَنَّ حَدِيثَ يُونُسَ وَحَدِيثَ مَعْمَرٍ أَکْثَرُ مِنْهُ وَأَتَمُّ

A version of the tradition has been transmitted through another chain of narrators. In this version the words uttered by the Prophet ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) (after he had thrown the pebbles in the face of the enemy) are reported as: By the Lord of the Ka'ba, they have been defeated. And there is at the end the addition of the words: Until Allah defeated them (and I imagine) as if I saw the Prophet of Allah ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) chasing them on his mule.

أَبِيهِ ← کَثِيرُ بْنُ الْعَبَّاسِ ← الزُّهْرِيِّ، ← سُفْيَانُ بْنُ عُيَيْنَةَ، ← ابْنُ أَبِي عُمَرَ ← و،