The Traditions Of The Sahabah Concerning The Virtues Of The Paternal Uncles And Paternal Aunts Of Rasulullah Salla Llahu ‘Alayhi Wa Sallam, Their Children And Grandchildren

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Chapter Two

The Traditions Of The Sahabah Concerning The Virtues Of The Paternal Uncles And Paternal Aunts Of Rasulullah Salla Llahu ‘Alayhi Wa Sallam, Their Children And Grandchildren

 

The narrations of the Sahabah on the virtues of Sayyidina Hamzah ibn ‘Abdul Muttalib

 

His exertion in combat in the Battle of Badr and Uhud.

 

The narration of Sayyidina Abu Dhar:

 

عن أبي ذر رضي الله عنه أنه كان يقسم فيها إن هذه الآية هٰذٰنِ خَصْمٰنِ اخْتَصَمُوْا فِيْ رَبِّهِمْ نزلت في حمزة و صاحبيه و عتبة و صاحبيه يوم برزوا في يوم بدر

Sayyidina Abu Dhar radiya Llahu ‘anhu would take an on oath that the verse, “These are two adversaries who have disputed over their Lord.”[1] was revealed concerning Hamzah and his two companions, and ‘Utbah and his two companions when they came out to duel in the Battle of Badr.[2]

 

The narration of Sayyidina Jabir:

 

عن جابر بن عبد الله رضي الله عنه قال فقد رسول الله صلى الله عليه و آله و سلم حمزة حين فاء الناس من القتال فقال رجل رأيته عند تلك الشجرات و هو يقول أنا أسد الله و أسد رسوله اللهم أبرأ إليك مما جاء به هؤلاء أبو سفيان و أصحابه و أعتذر إليك مما صنع هؤلاء بانهزامهم فحنا رسول الله صلى الله عليه و آله و سلم نحوه فلما رأى جنبه بكى و لما رأى ما مثل به شهق ثم قال ألا كفن فقام رجل من الأنصار فرمى بثوب عليه ثم قام آخر فرمى بثوب عليه فقال يا جابر هذا الثوب لأبيك و هذا لعمي حمزة ثم جيء بحمزة فصلى عليه ثم يجاء بالشهداء فتوضع إلى جانب حمزة فيصلي ثم ترفع و يترك حمزة حتى صلى على الشهداء كلهم

Sayyidina Jabir ibn ‘Abdullah radiya Llahu ‘anhu reports that Rasulullah salla Llahu ‘alayhi wa sallam did not find Hamzah when the people returned from the battle. A man said, “I saw him by those trees saying, ‘I am the lion of Allah and the lion of His Rasul. O Allah! I declare my innocence to You from what these people—Abu Sufyan and his men—have done and I apologise to You for what these people [the Muslims] have done with their defeat.’” Rasulullah salla Llahu ‘alayhi wa sallam proceeded towards him. When he saw his side, he cried; and when he saw how he had been mutilated, he broke down into tears. He then asked, “Why is he not shrouded?” A man from the Ansar stood up and threw the cloth he was wearing. Another stood up and threw his cloth. Rasulullah salla Llahu ‘alayhi wa sallam then said, “Jabir, This cloth is for your father and this is for my uncle Hamzah. Hamzah was then brought and he performed Salat al Janazah upon him. Then the martyrs were brought

and placed next to Hamzah and he would perform Salat al Janazah. The martyr would be carried away but Hamzah would be left, until he performed Salat al Janazah upon all the martyrs.[3]

 

He is the Lion of Allah

 

The narration of Sayyidina Sa’d ibn Abi Waqqas:

 

عن سعد بن أبي وقاص قال كان حمزة بن عبد المطلب يقاتل يوم أحد بين يدي رسول الله صلى الله عليه و آله و سلم و يقول أنا أسد الله

Sayyidina Sa’d ibn Abi Waqqas radiya Llahu ‘anhu reports, “Hamzah ibn ‘Abdul Muttalib was fighting in front of Rasulullah salla Llahu ‘alayhi wa sallam in the Battle of Uhud and shouting, ‘I am the lion of Allah.’”[4]

 

He is Sayed al Shuhada’ (the Leader of the Martyrs)

 

The narration of Sayyidina Jabir:

 

عن جابر رضي الله عنه عن النبي صلى الله عليه و آله و سلم أنه قال سيد الشهداء حمزة بن عبد المطلب و رجل قام إلى إمام جائر فأمره و نهاه فقتله

Sayyidina Jabir radiya Llahu ‘anhu relates that Rasulullah salla Llahu ‘alayhi wa sallam stated, “The leader of the martyrs is Hamzah ibn ‘Abdul Muttalib and a man who stands up to a tyrant ruler, commands and prohibits him, and is thus killed by him.”[5]

 

The narration of Sayyidina ‘Abdullah ibn ‘Abbas:

 

عن ابن عباس قال قال رسول الله صلى الله عليه و آله و سلم سيد الشهداء يوم القيامة حمزة بن عبد المطلب و رجل قام إلى إمام جائر فنهاه و أمره فقتله

Sayyidina Ibn ‘Abbas radiya Llahu ‘anhuma narrates that Rasulullah salla Llahu ‘alayhi wa sallam said, “The leader of the martyrs on the Day of Qiyamah will be Hamzah ibn ‘Abdul Muttalib and a man who stands up to a tyrant ruler, commands and prohibits him, and is thus killed by him.”[6]

 

The narration of Sayyidina ‘Ali ibn Abi Talib:

 

عن علي بن أبي طالب رضي الله عنه قال قال رسول الله صلى الله عليه و آله و سلم سيد الشهداء حمزة بن عبد المطلب

Sayyidina ‘Ali ibn Abi Talib radiya Llahu ‘anhu recalls Rasulullah salla Llahu ‘alayhi wa sallam affirming, “The leader of the martyrs is Hamzah ibn ‘Abdul Muttalib.”[7]

 

The testimony of Sayyidina ‘Abdur Rahman ibn ‘Awf regarding Sayyidina Hamzah

 

The narration of Sayyidina ‘Abdur Rahman ibn ‘Awf:

 

عن سعد بن إبراهيم عن أبيه إبراهيم أن عبد الرحمن بن عوف رضي الله عنه أتي بطعام و كان صائما فقال قتل مصعب بن عمير و هو خير مني كفن في بردة إن غطي رأسه بدت رجلاه و إن غطي رجلاه بدا رأسه و أراه قال و قتل حمزة و هو خير مني ثم بسط لنا من الدنيا ما بسط أو قال أعطينا من الدنيا ما أعطينا و قد خشينا أن تكون حسناتنا عجلت لنا ثم جعل يبكي حتى ترك الطعام

Sa’d ibn Ibrahim relates from his father Ibrahim that Sayyidina ‘Abdur Rahman ibn ‘Awf radiya Llahu ‘anhu was brought food—and he was fasting—and observed, “Mus’ab ibn ‘Umair radiya Llahu ‘anhu was martyred and he was better than me. He was shrouded in a garment; if his head was covered, his feet became exposed and if his feet were covered, his head became exposed.” He stated further, “And Hamzah was martyred and he was better than me. Then the world was expanded for us as it was expanded—or he said: we were given of the world what we were given. We surely fear that [the reward of] our good deeds has been hastened for us.” He then cried bitterly and could not eat.[8]

 
 
 

The narrations of the Sahabah on the virtues of Sayyidina ‘Abbas ibn ‘Abdul Muttalib

 

Rasulullah’s salla Llahu ‘alayhi wa sallam granting him in abundance and his supplication of forgiveness for him

 

The narration of Sayyidina Anas ibn Malik:

 

عن أنس بن مالك رضي الله عنه قال أتي النبي صلى الله عليه و آله و سلم بمال من البحرين فقال انثروه في المسجد و كان أكثر مال أتي به رسول الله فخرج رسول الله صلى الله عليه و آله و سلم إلى الصلوة و لم يلتفت إليه فلما قضى الصلوة جاء فجلس إليه فما كان يرى أحدا إلا أعطاه إذ جاءه العباس فقال يا رسول الله أعطني فإني فاديت نفسي و فاديت عقيلا فقال له رسول الله صلى الله عليه و آله و سلم خذ فحثا في ثوبه ثم ذهب يقله فلم يستطع فقال يا رسول الله اؤمر بعضهم يرفعه إلي قال لا قال فارفعه أنت علي قال لا فنثر منه ثم ذهب يقله فقال يا رسول الله اؤمر بعضهم يرفعه علي قال لا قال فارفعه أنت علي قال لا فنثر منه ثم احتمله فألقاه على كاهله ثم انطلق فما زال رسول الله صلى الله عليه و آله و سلم يتبعه بصره حتى خفي علينا عجبا من حرصه فما قام رسول الله صلى الله عليه و آله و سلم وثم منها درهم

Sayyidina Anas ibn Malik radiya Llahu ‘anhu reports, “Wealth from Bahrain was brought to Rasulullah salla Llahu ‘alayhi wa sallam. He ordered, ‘Spread it out in the Masjid.’ It was the largest amount of wealth which was brought to Rasulullah salla Llahu ‘alayhi wa sallam. Rasulullah salla Llahu ‘alayhi wa sallam came out for salah and did not pay attention to it. After he completed salah, he sat by it and gave everyone he saw. Then ‘Abbas came and said, ‘O Messenger of Allah! Give me for I have ransomed myself and ‘Aqil [after the Battle of Badr].’ Rasulullah salla Llahu ‘alayhi wa sallam told him to take. He piled the coins in his cloth. He then tried to lift it but was unable to. He said, ‘O Messenger of Allah, instruct one of them to lift it for me.’ Rasulullah salla Llahu ‘alayhi wa sallam replied in the negative. ‘So you lift it,’ he said. Rasulullah salla Llahu ‘alayhi wa sallam declined. He threw out some and then tried to lift it [but could not]. He said, ‘O Messenger of Allah, instruct one of them to lift it for me. Rasulullah salla Llahu ‘alayhi wa sallam replied in the negative. ‘So you lift it,’ he said. Rasulullah salla Llahu ‘alayhi wa sallam declined. So he threw out more. He then picked it up and placed it on the upper portion of his back and left. Rasulullah salla Llahu ‘alayhi wa sallam continued looking at him surprised at his avarice until he disappeared from our sight. There was not a single dirham left when Rasulullah salla Llahu ‘alayhi wa sallam stood up.”[9]

 

The paternal uncle of a man is like his father

 

The narration of Sayyidina Abu Hurairah:

 

عن أبي هريرة قال بعث رسول الله صلى الله عليه و آله و سلم عمر على الصدقة فقيل منع ابن جميل و خالد بن الوليد و العباس عم رسول الله صلى الله عليه و آله و سلم فقال رسول الله صلى الله عليه و آله و سلم ما ينقم ابن جميل إلا أنه كان فقيرا فأغناه الله و أما خالد فإنكم تظلمون خالدا قد احتبس أدراعه و أعتاده في سبيل الله و أما العباس فهي علي و مثلها معها ثم قال يا عمر أما شعرت أن عم الرجل صنو أبيه

Sayyidina Abu Hurairah radiya Llahu ‘anhu reported, “Rasulullah salla Llahu ‘alayhi wa sallam dispatched ‘Umar to collect the sadaqah (Zakat). It was said that Ibn Jamil, Khalid ibn al Walid and ‘Abbas, the paternal uncle of Rasulullah salla Llahu ‘alayhi wa sallam, refused. Rasulullah salla Llahu ‘alayhi wa sallam remarked, ‘Ibn Jamil has no issue except that he was poor and Allah subhanahu wa ta ‘ala made him wealthy. With regards to Khalid; you are unjust to Khalid, for he has reserved his armour and weapons for the path of Allah. And with regards to ‘Abbas; it is my responsibility and the like thereof.’ He then said, ‘O ‘Umar, do you not know that a man’s paternal uncle is like his father.’”[10]

 

Sayyidina ‘Umar’s supplicating for rain through the medium of ‘Abbas

 

The narration of Sayyidina Anas:

 

عن أنس رضي الله عنه أن عمر بن الخطاب كان إذا قحطوا استسقى بالعباس بن عبد المطلب فقال اللهم إنا كنا نتوسل إليك بنبينا صلى الله عليه و آله و سلم فتسقينا و إنا نتوسل إليك بعم نبينا فاسقنا قال فيسقون

Sayyidina Anas radiya Llahu ‘anhu reports, “When there was drought, ‘Umar ibn al Khattab would seek rain through the medium of ‘Abbas ibn ‘Abdul Muttalib by supplicating, ‘O Allah, indeed we would beseech You with our Nabi salla Llahu ‘alayhi wa sallam and You would send us rain. We are beseeching You with the uncle of our Nabi salla Llahu ‘alayhi wa sallam so bless us with rain.’ And rain would descend.”[11]

 

‘Abbas’s steadfastness in the Battle of Hunayn

 

The narration of Sayyidina Shaybah ibn ‘Uthman:

 

قال شيبة بن عثمان رضي الله عنه لما رأيت النبي صلى الله عليه و آله و سلم أعرى يوم حنين ذكرت أن أبي و عمي قتلهما علي و حمزة رضي الله عنهما فقلت اليوم أدرك ثأري من محمد قال فجئت عن يمينه فإذا العباس بن عبد المطلب رضي الله عنه قائم معه عليه درع بيضاء كأنها الفضة يكشف عنها العجاج

Sayyidina Shaybah ibn ‘Uthman radiya Llahu ‘anhu reports, “When I saw Rasulullah salla Llahu ‘alayhi wa sallam alone in the Battle of Hunayn, I recalled that my father and paternal uncle had been slain by ‘Ali and Hamzah. So I said [to myself], ‘Today I will take my revenge from Muhammad.’ I came to his right and ‘Abbas ibn ‘Abdul Muttalib was standing by him wearing a white armour as if it was silver visibily shining through the dust.”[12]

 

The narration of Sayyidina Jabir ibn ‘Abdullah:

 

عن جابر بن عبد الله قال لما استقبلنا وادي حنين قال انحدرنا في واد من أودية تهامة أجوف حطوط إنما ننحدر فيه انحدارا قال وفي عماية الصبح و قد كان القوم كمنوا لنا في شعابه و في أجنابه و مضايقه قد أجمعوا و تهيؤا و أعدوا قال فو الله ما راعنا و نحن منحطون إلا الكتائب قد شدت علينا شدة رجل واحد و انهزم الناس راجعين فاستمروا لا يلوي أحد منهم على أحد و انحاز رسول الله صلى الله عليه و آله و سلم ذات اليمين ثم قال إلي أيها الناس هلم إلي أنا رسول الله أنا محمد بن عبد الله قال فلا شيء احتملت الإبل بعضها بعضا فانطلق الناس إلا أن مع رسول الله صلى الله عليه و آله و سلم رهطا من المهاجرين و الأنصار و أهل بيته غير كثير و فيمن ثبت معه صلى الله عليه و آله و سلم أبو بكر وعمر و من أهل بيته علي بن أبي طالب و العباس بن عبد المطلب و ابنه الفضل بن عباس و أبو سفيان بن الحارث و ربيعة بن الحارث و أيمن بن عبيد و هو ابن أم أيمن و أسامة بن زيد قال و رجل من هوازن على جمل له أحمر في يده راية له سوداء في رأس رمح طويل له أمام الناس و هوازن خلفه فإذا أدرك طعن برمحه و إذا فاته الناس رفعه لمن وراءه فابتعوه قال ابن إسحاق و حدثني عاصم بن عمر بن قتادة عن عبد الرحمن بن جابر عن أبيه جابر بن عبد الله قال بينا ذلك الرجل من هوازن صاحب الراية على جمله ذلك يصنع ما يصنع إذ هوى له علي بن أبي طالب و رجل من الأنصار يريدانه قال فيأتيه علي من خلفه فضرب عرقوبي الجمل فوقع على عجزه و وثب الأنصاري على الرجل فضربه ضربة أطن قدمه بنصف ساقه فانعجف عن رحله و اجتلد الناس فوالله ما رجعت راجعة الناس من هزيمتهم حتى وجدوا الأسرى مكتفين عند رسول الله صلى الله عليه و آله و سلم

Sayyidina Jabir ibn ‘Abdullah radiya Llahu ‘anhu narrates, “When we approached the valley of Hunayn, we descended into one of the valleys of Tihamah, a steep descent; we were descending rapidly during the darkness of morning. The enemy had laid in ambush for us in its gorges, sides, and narrow passes. They had gathered and were fully prepared. By Allah, we were not alarmed by anything while we were descending except by the battalions who began firing at us all at once which led to people scattering, no one bothered about the next. Rasulullah salla Llahu ‘alayhi wa sallam moved to the right and then shouted, ‘Come to me, O people, come to me. I am the Messenger of Allah. I am Muhammad ibn ‘Abdullah,’ but to no avail. [The confusion was so disastrous] that camels were climbing upon one another and the people were fleeing. Only a group of the Muhajirin, Ansar, and Ahlul Bayt remained with him which were few in number. Among those who remained firm by Rasulullah salla Llahu ‘alayhi wa sallam were Abu Bakr and ‘Umar; and from his family ‘Ali ibn Abi Talib, ‘Abbas ibn ‘Abdul Muttalib, his son Fadl ibn ‘Abbas, Abu Sufyan ibn al Harith, Rabi’ah ibn al Harith, Ayman ibn ‘Ubayd—the son of Umm Ayman—and Usamah ibn Zaid radiya Llahu ‘anhum. A man from the Hawazin was sitting on his red camel holding his black flag with the head of his long spear in front of him. He was ahead of the army and the Hawazin were behind him. When he faced anyone, he would pierce him with his arrow. And if anyone managed to escape him, he would leave him for those behind him.” Ibn Ishaq says, ‘Asim ibn ‘Umar ibn Qatadah narrated to me from ‘Abdur Rahman ibn Jabir from his father Jabir ibn ‘Abdullah, “While this man from the Hawazin with the flag and camel was doing what he was doing, ‘Ali ibn Abi Talib and a man from the Ansar pursued him. ‘Ali approached him from the back and cut the hamstrings of the camel causing it to fall on its rear while the Ansari jumped on top of the man and gave him such a blow which severed his leg and half his calf causing him to fall of his conveyance. People continued to fight. By Allah, those who fled only returned from their failure to find the captives fastened in front of Rasulullah salla Llahu ‘alayhi wa sallam.[13]

 

The narration of Sayyidina Bara’ ibn ‘Azib:

 

عن البراء بن عازب قال لا والله ما ولى رسول الله صلى الله عليه و آله و سلم يوم حنين دبره قال و العباس و أبو سفيان آخذين بلجام بغلته و هو يقول أنا النبي لا كذب أنا ابن عبد المطلب

Sayyidina Bara’ ibn ‘Azib radiya Llahu ‘anhu reports, “Never, by Allah! Rasulullah salla Llahu ‘alayhi wa sallam did not flee in the Battle of Hunayn. ‘Abbas and Abu Sufyan were holding the reigns of his mule and he was shouting, ‘I am the Nabi; no lie. I am the son of ‘Abdul Muttalib.’”[14]

 

The generosity of ‘Abbas

 

The narration of Sayyidina Sa’d ibn Abi Waqqas:

 

و عن سعد بن أبي وقاص رضي الله عنه قال كان رسول الله صلى الله عليه و آله و سلم يجهز أو كان يعرض جيشا ببقيع الخيل فاطلع العباس بن عبد المطلب فقال رسول الله صلى الله عليه و آله و سلم هذا العباس عم نبيكم أجود قريش كفا و أحناه عليها

Sayyidina Sa’d ibn Abi Waqqas radiya Llahu ‘anhu relates, “Rasulullah salla Llahu ‘alayhi wa sallam was preparing an army at Baqi’ al Khayl. ‘Abbas ibn ‘Abdul Muttalib arrived. Rasulullah salla Llahu ‘alayhi wa sallam said, ‘This is ‘Abbas, the uncle of your Nabi, the most generous of the Quraysh and the most compassionate upon them.”[15]

 

The incident of his ransom after the Battle of Badr and the revelation of Qur’an regarding him

 

The narration of Sayyidah Aisha:

 

عن عائشة قالت لما جاءت أهل مكة في فداء أسراهم بعثت زينب بنت الرسول صلى الله عليه و آله و سلم في فداء أبي العاص و بعثت فيه بقلادة كانت خديجة أدخلتها بها على أبي العاص حين بنى عليها فلما رآها رسول الله صلى الله عليه و آله و سلم رق لها رقة شديدة و قال إن رأيتم أن تطلقوا لها أسيرها و تردوا عليها الذي لها فافعلوا قالوا نعم يا رسول الله و ردوا عليها الذي لها و قال العباس يا رسول الله إني كنت مسلما فقال رسول الله صلى الله عليه و آله و سلم أعلم بإسلامك فإن يكن كما تقول فالله يجزيك فافد نفسك و ابني أخويك نوفل بن الحارث بن عبد المطلب و عقيل بن أبي طالب بن عبد المطلب و حليفك عتبة بن عمرو بن جحدم أخا بني الحارث بن فهر فقال ما ذاك عندي يا رسول الله قال فأين المال الذي دفنت أنت و أم الفضل فقلت لها إن أصبت فهذا المال لبني الفضل و عبد الله و قثم فقال والله يا رسول الله إني أشهد أنك رسول الله إن هذا لشيء ما علمه أحد غيري و غير أم الفضل فاحسب لي يا رسول الله ما أصبتم مني عشرين أوقية من مال كان معي فقال رسول الله صلى الله عليه و آله و سلم أفعل ففدى العباس نفسه و ابني أخويه و حليفه و أنزل الله عز و جل یٰأَیُّهَا النَّبِیُّ قُلْ لِّمَنْ فِيْۤ أَيْدِيْكُمْ مِّنَ الْأَسْرٰۤی ۙ إِنْ یَّعْلَمِ اللهُ فِيْ قُلُوْبِكُمْ خَيْرًا یُّؤْتِكُمْ خَيْرًا مِّمَّاۤ أُخِذَ مِنْكُمْ وَ یَغْفِرْلَكُمْ ؕ وَاللهُ غَفُوْرٌ رَّحِيْمٌ فأعطاني مكان العشرين الأوقية في الإسلام عشرين عبدا كلهم في يده مال يضرب به مع ما أرجو من مغفرة الله عز و جل

Sayyidah Aisha radiya Llahu ‘anha relates, “When the people of Makkah sent [money] to ransom their captives, Zainab bint al Rasul sent a ransom for Abu al ’As; she sent a necklace which Khadijah had gifted her when she married Abu al ’As. When Rasulullah salla Llahu ‘alayhi wa sallam saw it, he became extremely emotional and said, ‘If you feel it appropriate to free her captive and return her item to her, then do so.’ ‘Yes, O Messenger of Allah,’ they replied. And they returned her necklace. ‘Abbas said, ‘O Messenger of Allah, I was a Muslim.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘I know about your Islam. If it is as you say, then Allah will compensate you. But ransom yourself and the sons of your brothers Nawfal ibn al Harith ibn ‘Abdul Muttalib, ‘Aqil ibn Abi Talib ibn ‘Abdul Muttalib, and your ally ‘Utbah ibn ‘Amr ibn Jahdam a member of the Banu al Harith ibn Fihr.’ He said, ‘I do not have so much by me, O Messenger of Allah.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Then where is the wealth you and Umm al Fadl buried? And you said to her that if you die, then that wealth is for your sons: Fadl, ‘Abdullah, and Qutham[16].’ He said, ‘O Messenger of Allah. By Allah, I bear witness that you are the Messenger of Allah. This is something which only I and Umm al Fadl know of. O Messenger of Allah, count the twenty uqiyah of wealth that was with me as well.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘I will do so.’ So ‘Abbas ransomed himself, the sons of his brothers, and his ally. Allah revealed:

یٰأَیُّهَا النَّبِیُّ قُلْ لِّمَنْ فِيْۤ أَيْدِيْكُمْ مِّنَ الْأَسْرٰۤی ۙ إِنْ یَّعْلَمِ اللهُ فِيْ قُلُوْبِكُمْ خَيْرًا یُّؤْتِكُمْ خَيْرًا مِّمَّاۤ أُخِذَ مِنْكُمْ وَ یَغْفِرْلَكُمْ ؕ وَاللهُ غَفُوْرٌ رَّحِيْمٌ

O Nabi, say to whoever is in your hands of the captives, “If Allah knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and Allah is Forgiving and Merciful.”[17]

‘Abbas radiya Llahu ‘anhu said, “Allah gave me in lieu of twenty uqiyah, twenty slaves in Islam, each of them having wealth with which to do business; in addition to the forgiveness of Allah subhanahu wa ta ‘ala that I hope for.”[18]

 

The narration of Sayyidina ‘Abdullah ibn ‘Abbas:

 

عن ابن عباس قال كان الذي أسر العباس بن عبد المطلب أبا اليسر بن عمرو و هو كعب بن عمرو أحد بني سلمة فقال له رسول الله صلى الله عليه و آله و سلم كيف أسرته يا أبا اليسر قال لقد أعانني عليه رجل ما رأيته بعد و لا قبل هيئته كذا هيئته كذا قال فقال رسول الله صلى الله عليه و آله و سلم لقد أعانك عليه ملك كريم و قال للعباس يا عباس افد نفسك و ابن أخيك عقيل بن أبي طالب و نوفل بن الحارث و حليفك عتبة بن جحدم أحد بني الحارث بن فهر قال فأبى و قال إني قد كنت مسلما قبل ذلك و إنما استكرهوني قال الله أعلم بشأنك إن يك ما تدعي حقا فالله يجزيك بذلك و أما ظاهر أمرك فقد كان علينا فافد نفسك و كان رسول الله قد أخذ منه عشرين أوقية ذهب فقال يا رسول الله احسبها لي من فداي قال لا ذاك شيء أعطاناه الله منك قال فإنه ليس لي مال قال فأين المال الذي وضعته بمكة حيث خرجت عند أم الفضل و ليس معكما أحد غيركما فقلت إن أصبت في سفري هذا فللفضل كذا و لقثم كذا و لعبد الله كذا قال فوالذي بعثك بالحق ما علم أحد من الناس غيري و غيرها و إني لأعلم أنك رسول الله

Sayyidina ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma narrates, “The one who captured ‘Abbas ibn ‘Abdul Muttalib was Abu al Yusr ibn ‘Amr, Ka’b ibn ‘Amr, a member of the Banu Salamah tribe. Rasulullah salla Llahu ‘alayhi wa sallam asked him, ‘How did you seize him, O Abu al Yusr!’ ‘A man assisted me’, he replied, ‘whom I have neither seen before nor after.’ He then described his features. Rasulullah salla Llahu ‘alayhi wa sallam commented, ‘A noble angel had assisted you over him.’ Rasulullah salla Llahu ‘alayhi wa sallam said to ‘Abbas, ‘O ‘Abbas! Ransom yourself and your nephew ‘Aqil ibn Abi Talib, Nawfal ibn al Harth and your ally ‘Utbah ibn Jahdam a member of the Banu al Harith ibn Fihr.’ ‘Abbas refused and said, ‘I was indeed a Muslim before this and they coerced me.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Allah knows your condition best. If what you claim is true, then Allah will compensate you. However, you external condition shows that you were against us, hence ransom yourself.’ Rasulullah salla Llahu ‘alayhi wa sallam took 20 uqiyah of gold from him. He said, ‘O Messenger of Allah! Count that as my ransom.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘No. This is something of yours that Allah subhanahu wa ta ‘ala has gifted us.’ He then submitted, ‘I do not have any wealth.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Then where is the wealth you left with Umm al Fadl at Makkah when you departed, and there was none present besides you two, saying, ‘If I am killed in this journey then this amount is for al Fadl, this amount is for Qutham and this is for ‘Abdullah?’ He remarked, ‘By the Being who sent you with the truth! No person knew of this besides me and her. And I have certainty that you are the Messenger of Allah.’[19]

 

His presence at Bay’ah al ’Aqabah for Nabi’s salla Llahu ‘alayhi wa sallam reassurance

 

The narration of Sayyidina Ka’b ibn Malik:

 

عن كعب بن مالك رضي الله عنه و كان من أعلم الأنصار ممن شهد العقبة و بايع رسول الله قال خرجنا في حجاج قومنا من المشركين فذكر الحديث قال فاجتمعنا بالشعب ننتظر رسول الله صلى الله عليه و آله و سلم حتى جاءنا و معه عمه العباس بن عبد المطلب قال قلنا تكلم يا رسول الله فخذ لنفسك و لربك ما أحببت قال فتكلم رسول الله صلى الله عليه و آله و سلم قبلي و دعا إلى الله و رغب في الإسلام و قال أبايعكم على ان تمنعوني مما تمنعون منه نساءكم و أبناءكم قال فأخذ البراء بن معرور بيده ثم قال نعم والذي بعثك بالحق لنمنعنك مما نمنع منه أزرتنا فبايعنا يا رسول الله فنحن والله أهل الحروب و أهل الحلقة ورثناها كابرا عن كابر

Sayyidina Ka’b ibn Malik radiya Llahu ‘anhu—one of the most knowledgeable of the Ansar who was present at Bay’ah al ’Aqabah and pledged allegiance to Rasulullah salla Llahu ‘alayhi wa sallam—narrates, “We departed with the polytheist pilgrims of our people.” He continues the narration and then says, “We gathered at the gorge awaiting the arrival of Rasulullah salla Llahu ‘alayhi wa sallam. He came accompanied by his paternal uncle ‘Abbas ibn ‘Abdul Muttalib. We said, ‘Speak O Messenger of Allah, and take for yourself and your Rabb whatever you desire.’ Rasulullah salla Llahu ‘alayhi wa sallam spoke before me. He invited to Allah and motivated towards Islam and said, ‘I will take allegiance from you that you will protect me the same way you protect your women and children.’ Bara’ ibn Ma’rur took his hand and said, ‘Yes, by the Being Who sent you with the truth. We will protect you like we protect our families so allow us to pledge allegiance, O Messenger of Allah. By Allah, we are men of war and men of armour. We have inherited this from our forefathers.’”[20]

 
 
 

The narrations of the Sahabah on the virtues of Jafar ibn Abi Talib

 

His Generosity and Kindness

 

The narration of Sayyidina Abu Hurairah:

 

عن أبي هريرة رضي الله عنه أن الناس كانوا يقولون أكثر أبو هريرة و إني كنت ألزم رسول الله صلى الله عليه و آله و سلم بشبع بطني حتى لا آكل الخمير و لا ألبس الحبير و لا يخدمني فلان و فلانة و كنت ألصق بطني بالحصباء من الجوع و إن كنت لأستقرئ الرجل الآية هي معي كي ينقلب بي فيطعمني و كان أخير الناس للمسكين جعفر بن أبي طالب كان ينقلب بنا فيطعمنا ما كان في بيته حتى إن كان ليخرج إلينا العكة التي ليس فيها شيء فيشقها فنلعق ما فيها

Sayyidina Abu Hurairah radiya Llahu ‘anhu narrates, “People say, ‘Abu Hurairah narrates too much,’ whereas I would stay constantly with Rasulullah salla Llahu ‘alayhi wa sallam with nothing to fill my belly. I would neither eat leavened bread, nor would I wear new garments and nor would I be served by any male or female. I would tie pebbles to my stomach out of extreme hunger. I would at times ask a man to teach me a verse, which I already knew, so that he may take me home and feed me. The last resort of the poor was Jafar ibn Abi Talib. He would take us home and would feed us whatever was in his house. At times, he would take out a container which was empty and tear it apart so that we might lick its remnants.”[21]

 

Rasulullah’s salla Llahu ‘alayhi wa sallam address to him, “You resemble my appearance and character.”

 

The narration of Sayyidina Usamah ibn Zaid:

 

عن أسامة بن زيد رضي الله عنهما قال اجتمع جعفر و علي و زيد بن حارثة فقال جعفر أنا أحبكم إلى رسول الله صلى الله عليه و آله و سلم و قال علي أنا أحبكم إلى رسول الله صلى الله عليه و آله و سلم و قال زيد أنا أحبكم إلى رسول الله صلى الله عليه و آله و سلم قال فخرجت ثم رجعت فقلت هذا جعفر و علي و زيد بن حارثة يستأذنون فقال رسول الله صلى الله عليه و آله و سلم ائذن لهم فدخلوا فقالوا يا رسول الله جئناك نسألك من أحب الناس إليك قال فاطمة قالوا نسألك عن الرجال قال أما أنت يا جعفر فيشبه خلقك خلقي و يشبه خلقك خلقي و أنت إلي و من شجرتي و أما أنت يا علي فأخي و أبو ولدي و مني و إلي و أما أنت يا زيد فمولاي و مني و إلي و أحب القوم إلي

Sayyidina Usamah ibn Zaid radiya Llahu ‘anhuma says, “Jafar, ‘Ali, and Zaid ibn Harithah gathered. Jafar said, ‘I am the most beloved of us to Rasulullah salla Llahu ‘alayhi wa sallam.’ ‘Ali said, ‘‘I am the most beloved of us to Rasulullah salla Llahu ‘alayhi wa sallam.’ Zaid radiya Llahu ‘anhu said, ‘I am the most beloved of us to Rasulullah salla Llahu ‘alayhi wa sallam.’ One suggested that they proceed to Rasulullah salla Llahu ‘alayhi wa sallam. I left then returned and said, ‘It is Jafar, ‘Ali, and Zaid ibn Harithah who are seeking permission [to enter].’ Rasulullah salla Llahu ‘alayhi wa sallam directed me to grant them permission. They entered and submitted, ‘O Messenger of Allah, we came to ask you who is the most beloved person to you.’ Rasulullah salla Llahu ‘alayhi wa sallam replied, ‘Fatimah.’ They submitted, ‘We are enquiring about the men.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘With regards to you, O Jafar, your appearance resembles mines and your character resembles mines. You are to me and from my tree. As of you, O ‘Ali, you are my brother and the father of my [grand] sons. You are from me and to me. And regarding you, O Zaid, you are my freed slave and from me and to me. And you are the most beloved of people to me.’”[22]

 

The narration of Sayyidina Bara’ ibn ‘Azib:

 

عن البراء بن عازب رضي الله عنه أن النبي صلى الله عليه و آله و سلم قال لجعفر بن أبي طالب أشبهت خلقي و خلقي و في الحديث قصة

Sayyidina Bara’ ibn ‘Azib radiya Llahu ‘anhu reports that Rasulullah salla Llahu ‘alayhi wa sallam said to Sayyidina Jafar ibn Abi Talib radiya Llahu ‘anhu, “You resemble my appearance and character.” And there is an incident along with this hadith.[23]

 

The narration of Sayyidina ‘Ubayd Allah ibn Aslam:

 

عن عبيد الله بن أسلم مولى رسول الله صلى الله عليه و آله و سلم أن رسول الله صلى الله عليه و آله و سلم قال لجعفر أشبهت خلقي و خلقي

Sayyidina ‘Ubayd Allah ibn Aslam radiya Llahu ‘anhu, the freed slave of Rasulullah salla Llahu ‘alayhi wa sallam recalls Rasulullah salla Llahu ‘alayhi wa sallam addressing Sayyidina Jafar radiya Llahu ‘anhu, “You resemble my appearance and character.”[24]

 

He was of those who participated in both Emigrations

 

The narration of Sayyidina Abu Musa al Ash’ari:

 

عن أبي موسى قال بلغنا مخرج النبي صلى الله عليه و آله و سلم و نحن باليمن فركبنا سفينة فألقتنا سفينتنا إلى النجاشي بالحبشة فوافقنا جعفر بن أبي طالب فأقمنا معه حتى قدمنا فوافقنا النبي صلى الله عليه و آله و سلم حين افتتح خيبر فقال النبي صلى الله عليه و آله و سلم لكم أنتم يا أهل السفينة هجرتان

Sayyidina Abu Musa radiya Llahu ‘anhu reports, “We heard of the advent of Nabi salla Llahu ‘alayhi wa sallam while we were in Yemen. We thus boarded a ship [to travel to him]. However, our ship took us to Najashi in Abyssinia where we met Jafar ibn Abi Talib. We stayed with him and then proceeded until we reached the Nabi salla Llahu ‘alayhi wa sallam at the time he conquered Khaybar. Rasulullah salla Llahu ‘alayhi wa sallam announced, ‘You, O people of the ship, have [the reward of] two emigrations.’”[25]

 

His Beautiful Presentation of Islam to Najashi

 

The narration of Sayyidah Umm Salamah:

 

عن أم سلمة ابنة أبي أمية بن المغيرة زوج النبي صلى الله عليه و آله و سلم قالت لما نزلنا أرض الحبشة جاورنا بها خير جار النجاشي أمنا على ديننا و عبدنا الله لا نؤذى و لا نسمع شيئا نكرهه فلما بلغ ذلك قريشا ائتمروا أن يبعثوا إلى النجاشي فينا رجلين جلدين و أن يهدوا للنجاشي هدايا مما يستطرف من متاع مكة و كان من أعجب ما يأتيه منها إليه الأدم فجمعوا له أدما كثيرا و لم يتركوا من بطارقته بطريقا إلا أهدوا له هدية ثم بعثوا بذلك مع عبد الله بن أبي ربيعة بن المغيرة المخزومي و عمرو بن العاص بن وائل السهمي و أمروهما أمرهم و قالوا لهما ادفعوا إلى كل بطريق هديته قبل أن تكلموا النجاشي فيهم ثم قدموا للنجاشي هداياه ثم سلوه أن يسلمهم إليكم قبل أن يكلمهم قالت فخرجا فقدما على النجاشي و نحن عنده بخير دار و عند خير جار فلم يبق من بطارقته بطريق إلا دفعا إليه هديته قبل أن يكلما النجاشي ثم قالا لكل بطريق منهم إنه قد صبا إلى بلد الملك منا غلمان سفهاء فارقوا دين قومهم و لم يدخلوا في دينكم و جاءوا بدين مبتدع لا نعرفه نحن و لا أنتم و قد بعثنا إلى الملك فيهم أشراف قومهم لنردهم إليهم فإذا كلمنا الملك فيهم فأشيروا عليه بأن يسلمهم إلينا و لا يكلمهم فإن قومهم أعلى بهم عينا و أعلم بما عابوا عليهم فقالوا لهما نعم ثم إنهما قربا هداياهم إلى النجاشي فقبلها منهما ثم كلماه فقالا له أيها الملك إنه قد صبا إلى بلدك منا غلمان سفهاء فارقوا دين قومهم و لم يدخلوا في دينك و جاءوا بدين مبتدع لا نعرفه نحن و لا أنت و قد بعثنا إليك فيهم أشراف قومهم من آبائهم و أعمامهم عشائرهم لتردهم إليهم فهم أعلى بهم عينا و أعلم بما عابوا عليهم و عاتبوهم فيه قالت و لم يكن شيء أبغض إلى عبد الله بن أبي ربيعة و عمرو بن العاص من أن يسمع النجاشي كلامهم فقالت بطارقته حوله صدقوا أيها الملك قومهم أعلى بهم عينا و أعلم بما عابوا عليهم فأسلمهم إليهما فليردانهم إلى بلادهم و قومهم قال فغضب النجاشي ثم قال لا هايم الله إذا لا أسلمهم إليهما و لا أكاد قوما جاوروني و نزلوا بلادي و اختاروني على من سواي حتى أدعوهم فأسألهم ما يقول هذان في أمرهم فإن كانوا كما يقولان أسلمتهم إليهما و رددتهم إلى قومهم و إن كانوا على غير ذلك منعتهم منهما و أحسنت جوارهم ما جاوروني قالت ثم أرسل إلى أصحاب رسول الله صلى الله عليه و آله و سلم فدعاهم فلما جاءهم رسوله اجتمعوا ثم قال بعضهم لبعض ما تقولون للرجل إذا جئتموه قالوا نقول والله ما علمنا و ما أمرنا به نبينا صلى الله عليه و آله و سلم كائن في ذلك ما هو كائن فلما جاءوه و قد دعا النجاشي أساقفته فنشروا مصاحفهم حوله سألهم فقال ما هذا الدين الذي فارقتم فيه قومكم و لم تدخلوا في ديني و لا في دين أحد من هذه الأمم قالت فكان الذي كلمه جعفر بن أبي طالب فقال له أيها الملك كنا قوما أهل جاهلية نعبد الأصنام و نأكل الميتة و نأتي الفواحش و نقطع الأرحام و نسيء الجوار يأكل القوي منا الضعيف فكنا على ذلك حتى بعث الله إلينا رسولا منا نعرف نسبه و صدقه و أمانته و عفافه فدعانا إلى الله لنوحده و نعبده و نخلع ما كنا نحن نعبد و آباؤنا من دونه من الحجارة و الأوثان و أمرنا بصدق الحديث و أداء الأمانة و صلة الرحم و حسن الجوار و الكف عن المحارم و الدماء و نهانا عن الفواحش و قول الزور و أكل مال اليتيم و قذف المحصنة و أمرنا أن نعبد الله وحده لا نشرك به شيئا و أمرنا بالصلوة و الزكوة و الصيام قال فعدد عليه أمور الإسلام فصدقناه و آمنا به و اتبعناه على ما جاء به فعبدنا الله وحده فلم نشرك به شيئا و حرمنا ما حرم علينا و أحللنا ما أحل لنا فعدا علينا قومنا فعذبونا و فتنونا عن ديننا ليردونا إلى عبادة الأوثان من عبادة الله و أن نستحل ما كنا نستحل من الخبائث فلما قهرونا و ظلمونا و شقوا علينا و حالوا بيننا و بين ديننا خرجنا إلى بلدك و اخترناك على من سواك و رغبنا في جوارك و رجونا أن لا نظلم عندك أيها الملك قالت فقال له النجاشي هل معك مما جاء به عن الله من شيء قالت فقال له جعفر نعم فقال له النجاشي فاقرأه علي فقرأ عليه صدرا من كهيعص قالت فبكى و الله النجاشي حتى أخضل لحيته و بكت أساقفته حتى أخضلوا مصاحفهم حين سمعوا ما تلا عليهم ثم قال النجاشي إن هذا و الله و الذي جاء به موسى ليخرج من مشكاة واحدة انطلقا فوالله لا أسلمهم إليكم أبدا و لا أكاد قالت أم سلمة فلما خرجا من عنده قال عمرو ابن العاص و الله لأنبئنهم غدا عيبهم عندهم ثم أستأصل به خضراءهم قالت فقال له عبد الله بن أبي ربيعة و كان أتقى الرجلين فينا لا تفعل فإن لهم أرحاما و إن كانوا قد خالفونا قال والله لأخبرنه أنهم يزعمون أن عيسى ابن مريم عبد قالت ثم غدا عليه الغد فقال له أيها الملك إنهم يقولون في عيسى ابن مريم قولا عظيما فأرسل إليهم فاسألهم عما يقولون فيه قالت فأرسل إليهم يسألهم عنه قالت و لم ينزل بنا مثله فاجتمع القوم فقال بعضهم لبعض ما ذا تقولون في عيسى إذا سألكم عنه قالوا نقول والله فيه ما قال الله و ما جاء به نبينا كائنا في ذلك ما هو كائن فلما دخلوا عليه قال لهم ما تقولون في عيسى ابن مريم فقال له جعفر بن أبي طالب نقول فيه الذي جاء به نبينا هو عبد الله و رسوله و روحه و كلمته ألقاها إلى مريم العذراء البتول قالت فضرب النجاشي يده إلى الأرض فأخذ منها عودا ثم قال ما عدا عيسى ابن مريم ما قلت هذا العود فتناخرت بطارقته حوله حين قال ما قال فقال و إن نخرتم و الله اذهبوا فأنتم سيوم بأرضي و السيوم الآمنون من سبكم غرم ثم من سبكم غرم فما أحب أن لي دبرا ذهبا و أني آذيت رجلا منكم والدبر بلسان الحبشة الجبل ردوا عليهما هداياهما فلا حاجة لنا بها فو الله ما أخذ الله مني الرشوة حين رد علي ملكي فآخذ الرشوة فيه و ما أطاع الناس في فأطيعهم فيه قالت فخرجا من عنده مقبوحين مردودا عليهما ما جاءا به و أقمنا عنده بخير دار مع خير جار قالت فو الله إنا على ذلك إذ نزل به يعني من ينازعه في ملكه قالت فو الله ما علمنا حزنا قط كان أشد من حزن حزناه عند ذلك تخوفا أن يظهر ذلك على النجاشي فيأتي رجل لا يعرف من حقنا ما كان النجاشي يعرف منه قالت و سار النجاشي و بينهما عرض النيل قالت فقال أصحاب رسول الله صلى الله عليه و آله و سلم من رجل يخرج حتى يحضر وقعة القوم ثم يأتينا بالخبر قالت فقال الزبير بن العوام أنا قالت و كان من أحدث القوم سنا قالت فنفخوا له قربة فجعلها في صدره ثم سبح عليها حتى خرج إلى ناحية النيل التي بها ملتقى القوم ثم انطلق حتى حضرهم قالت و دعونا الله للنجاشي بالظهور على عدوه و التمكين له في بلاده و استوثق عليه أمر الحبشة فكنا عنده في خير منزل حتى قدمنا على رسول الله صلى الله عليه و آله و سلم و هو بمكة

Sayyidah Umm Salamah bint Abi Umayyah ibn al Mughirah radiya Llahu ‘anha—the wife of Rasulullah salla Llahu ‘alayhi wa sallam—relates, “When we arrived in Abyssinia, we neighboured the best neighbour; Najashi. We had security to practice our din and we worshipped Allah, without being harassed and without hearing anything repulsive. When this news reached Quraysh, they decided to send two staunch men to Najashi concerning us and to send gifts for him which he would desire from the commodities of Makkah. The commodity which pleased him the most from Makkah was leather. They thus gathered plentiful leather. They also sent gifts for all of his courtiers. They sent these with ‘Abdullah ibn Abi Rabi’ah ibn al Mughirah al Makhzumi and ‘Amr ibn al ’As ibn Wa’il al Sahmi, and explained to them their mission. They said to them, ‘Give each of the courtiers his gift prior to speaking to Najashi about them. Thereafter, present Najashi his gifts and request him to hand them over to you before he speaks to them.’ They left and arrived by Najashi; while we were with him living in the most splendid of homes with the kindest of neighbours. They gave each of the courtiers a gift before speaking to Najashi and told each of the courtiers, ‘Some foolish youngsters from our tribe have come to the land of the king. They deserted the religion of their nation and have not embraced your religion. They have invented a new religion which neither we nor you have any knowledge of. The nobles of their tribe have sent us to the king to bring them back. When we speak to the king regarding them, then indicate to him to hand them over to us and not to speak to them since their tribe are more cognisant of them and know better the faults they criticise them for.’ The courtiers agreed. They then presented their gifts to Najashi who accepted them. Then they spoke to him explaining, ‘O king! Some foolish youngsters from our tribe have come to your land. They deserted the religion of their nation and have not embraced your religion. They have invented a new religion which neither we nor you have any knowledge of. The nobles of their tribe—their fathers, uncles and family members—have sent us to you so that you return them, for they are more cognisnt of them and are more knowledgeable of the faults they criticise them and reprimand them for.’ Nothing was more displeasing to ‘Abdullah ibn Abi Rabi’ah and ‘Amr ibn al ’As then Najashi listening to our side of the story. The courtiers around him said, ‘They have spoken the truth, O king! Their tribe are more cognisant of them and are more knowledgeable of what they criticise them for. So hand them over to these men so they may return them to their land and tribe.’ Najashi became angry and said, ‘Never, by Allah. I will not hand them over to these two men nor am I able to do so to a people who have neighboured me and settled in my land and selected me over all besides me until I call them and ask them about what these two men and saying regarding them. If the matter is how they have described, I will hand them over to them and return them to their people. However, if the story is different, I will refuse to hand them over and I will display kindness to them as long as they remain my neighbours.’ He then sent for the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam. When his messenger came to them, they gathered and some of them asked, ‘What are you going to say to the man when you appear before him?’ They said, ‘By Allah, we will say what we know and what our Nabi salla Llahu ‘alayhi wa sallam has commanded us with no matter what happens.’ When they came—and Najashi had already called his scholars who had opened their manuscripts around him—he asked them, ‘What is this religion concerning which you have separated from your nation? You neither entered into my religion nor into the religion of any of the nations.’ The one to speak was Jafar ibn Abi Talib who said to him, ‘O king! We were a nation stooped in ignorance; we worshipped idols, ate carrion, committed all sorts of immorality, severed ties of kinship, and were evil neighbours. The strong amongst us would oppress the weak. We remained in this state until Allah sent to us a Messenger from among us whose lineage, truthfulness, honesty, and chastity we knew very well. He invited us to Allah to believe in His oneness, to worship Him, and to abandon all the stones and idols we and our forefathers worshipped. He commanded us to speak truthfully, to fulfil trusts, to maintain family ties, to show kindness to our neighbours, to desist from all evil, and from murder. He prevented us from immoralities, false speech, devouring the orphan’s wealth, and accusing a chaste woman [of adultery]. He ordered us to worship Allah alone without ascribing any partners to Him. He instructed us to perform salah, to pay Zakat, and to fast.’ He listed some of the essentials of Islam. ‘So we believed in him and followed the teachings he brought. We worshipped Allah subhanahu wa ta ‘ala without ascribing any partner to Him. We desisted from what he forbade us and practiced what he prescribed upon us. The result of this was that our tribe became our enemies and began persecuting and tormenting us in our religion so that they may return us to the worship of idols from the worship of Allah, and so that we regard permissible those evils which we would regard permissible in the past. When they persecuted and oppressed us, made things difficult upon us, and became an obstacle between us and our religion, we fled to your land and chose you over others and were eager to stay in your company. We hoped that we will not be wronged by you, O king.’ Najashi said to him, ‘Do you have anything which he has brought from Allah with you?’ Jafar said, ‘Yes.’ Najashi beckoned him to recite and he recited to him the opening verses of Surah Maryam. By Allah, Najashi cried so profusely that he soaked his beard with tears and his scholars wept until they wet their manuscripts when they heard his recitation. Najashi then said, ‘By Allah, certainly this and what Musa brought come from the same source. Go you two, for by Allah I will never hand them over to you, nor am I able to.’” Umm Salamah says, “When they left his presence, ‘Amr ibn al ’As said, ‘By Allah, tomorrow I will expose that which they will find to be a fault with the Muslims and then eradicate them.’ ‘Abdullah ibn Abi Rabi’ah—who was the more conscious of the two—said to him, ‘Do not do so for they are after all our relatives even though they have opposed us.’ He said, ‘By Allah, I will most certainly inform them that they believe that ‘Isa ibn Maryam is a servant.’ The next day, they came to him and said, ‘O king, they utter blasphemy regarding ‘Isa ibn Maryam. Summon them and ask them what their beliefs are regarding him.’ He thus summoned them and asked them about him. Such fear never gripped us like this. We gathered and some asked, ‘What are you going to say about ‘Isa if he asks you concerning him?’ They replied, ‘By Allah, we will say that which Allah says and what our Nabi has brought to us no matter what happens.’ When they entered into his presence he asked them, ‘What do you say regarding ‘Isa ibn Maryam ‘alayh al Salam?’ Jafar ibn Abi Talib answered him, ‘We say what our Nabi has taught us; he is the servant of Allah, His Messenger, His soul and His word which He cast into Maryam the pure and chaste.’ Najashi moved his hand towards the floor and picked up a twig from it and said, ‘What you said and what ‘Isa ibn Maryam said is exactly the same, not even slightly different like this twig.’ The courtiers began to make a hue and cry around him when he made this statement. Upon this he said, ‘Even though you make an uproar, by Allah! Go for you are safe in my land. Whoever reviles you will be humiliated. Whoever reviles you will be humiliated. I do not desire to have a mountain of gold and to harm anyone of you. Return their gifts to them for we have no need for them. By Allah, Allah did not take a bribe from me when He returned my kingdom to me that I accept bribery in it. People did not favour me by their obedience that I am obliged to obey them.’” She says, “They left his presence dejected and all what they brought was returned to them. We lived with him in the best of homes with the kindest of neighbours. By Allah, we lived like this until someone appeared who desired to snatch away his kingdom. By Allah, we never knew of any sorrow more bitter then the sorrow we experienced at that time fearing that he will be victorious over Najashi and a man will come into power who will not recognise our right as Najashi recognised. Najashi advanced until between them lay the Nile River. The Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Who will go and present himself at the battlefield and then bring us news?’ Zubair ibn al ’Awwam volunteered for the task. He was the youngest of us. They blew up a water skin [with air] and placed it on his chest. He then swam using it as a float until he reached the other side of the Nile where the two armies met. He then proceeded until he reached the army. We supplicated to Allah for Najashi’s victory over his enemy and his supremacy in the land. The matter of Abyssinia was decided in his favour. So we stayed with him in the best of homes until we came to Rasulullah salla Llahu ‘alayhi wa sallam while he was in Makkah.”[26]

 

Rasulullah’s salla Llahu ‘alayhi wa sallam joy on his return from Abyssinia

 

The narration of Sayyidina Abu Juhayfah:

 

عن أبي ححيفة قال قدم جعفر بن أبي طالب رضي الله عنه على رسول الله صلى الله عليه و آله و سلم من أرض الحبشة فقبل رسول الله صلى الله عليه و آله و سلم ما بين عينيه و قال ما أدري أنا بقدوم جعفر أسر أم بفتح خيبر

Sayyidina Abu Juhayfah radiya Llahu ‘anhu reports, “Jafar ibn Abi Talib returned to Rasulullah salla Llahu ‘alayhi wa sallam from Abyssinia. Rasulullah salla Llahu ‘alayhi wa sallam kissed him between his eyes and remarked, ‘I do not know which makes me happier; the return of Jafar or the conquest of Khaybar!’”[27]

 

The narration of Sayyidina Jabir ibn ‘Abdullah:

 

عن جابر رضي الله عنه قال لما قدم رسول الله صلى الله عليه و آله و سلم من خيبر قدم جعفر رضي الله عنه من الحبشة تلقاه رسول الله صلى الله عليه و آله و سلم قبل جبهته ثم قال و الله ما أدري بأيهما أنا أفرح بفتح خيبر أم بقدوم جعفر

Sayyidina Jabir radiya Llahu ‘anhu reports, “When Rasulullah salla Llahu ‘alayhi wa sallam returned from Khaybar, Jafar returned from Abyssinia. Rasulullah salla Llahu ‘alayhi wa sallam met him and kissed his forehead, and commented, ‘I do not know which pleases me more; the conquest of Khaybar or the return of Jafar!’”[28]

 

Rasulullah salla Llahu ‘alayhi wa sallam allotted for him a portion of the booty of Khaybar

 

The narration of Abu Musa al Ash’ari:

 

عن أبي موسى الأشعري رضي الله عنه قال بلغنا مخرج النبي صلى الله عليه و آله و سلم و نحن باليمن فخرجنا مهاجرين إليه أنا و أخوان لي أنا أصغرهم أحدهما أبو بردة و الآخر أبو رهم إما قال في بضع و إما قال في ثلاثة و خمسين أو اثنتين و خمسين رجلا من قومي فركبنا سفينة فألقتنا سفينتنا إلى النجاشي بالحبشة و وافقنا جعفر بن أبي طالب و أصحابه عنده فقال جعفر إن رسول الله صلى الله عليه و آله و سلم بعثنا ههنا و أمرنا بالإقامة فأقيموا معنا فأقمنا معه حتى قدمنا جميعا فوافقنا النبي صلى الله عليه و آله و سلم حين افتتح خيبر فأسهم لنا أو قال أعطانا منها و ما قسم لأحد غاب عن فتح خيبر منها شيئا إلا لمن شهد معه إلا أصحاب سفينتنا مع جعفر و أصحابه قسم لهم معهم

Abu Musa al Ash’ari radiya Llahu ‘anhu narrates, “We heard of the advent of Rasulullah salla Llahu ‘alayhi wa sallam while in Yemen, so we emigrated towards him. My brothers: Abu Burdah Abu Ruhm and I, me being the youngest, left (he either said:) with fifty odd or 53 or 52 men of our tribe. We boarded a ship which led us to Najashi in Abyssinia where we met Jafar ibn Abi Talib and his companions. Jafar said, ‘Rasulullah salla Llahu ‘alayhi wa sallam sent us here and directed us to stay here, so stay with us. We therefore stayed with him until we all returned. We met Nabi salla Llahu ‘alayhi wa sallam when he conquered Khaybar. He allotted a portion of the booty for us—or he said—he gave us a portion of the booty. He did not allot anything for anyone who did not participate in the conquest of Khaybar except for those who were with him and the companions of our ship with Jafar and his friends; he allotted a portion for them all.[29]

 

His dedication with heart and soul to Jihad in the Path of Allah

 

The narration of Sayyidina Anas ibn Malik:

 

عن أنس بن مالك رضي الله عنه قال قال النبي صلى الله عليه و آله و سلم أخذ الراية زيد فأصيب يعني في مؤتة ثم أخذها جعفر فأصيب ثم أخذها عبد الله ابن رواحة فأصيب و إن عيني رسول الله صلى الله عليه و آله و سلم لتذرفان ثم أخذها خالد ابن الوليد من غير إمرة ففتح له

Sayyidina Anas ibn Malik radiya Llahu ‘anhu relates, “Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Zaid took the flag and was martyred (i.e. in Mu’tah). Then Jafar took it and was martyred. Then ‘Abdullah ibn Rawahah took it and was martyred,’ and the eyes of Rasulullah salla Llahu ‘alayhi wa sallam were flowing with tears. ‘Then Khalid ibn al Walid took it without being appointed [beforehand] and he was given victory.’”[30]

 

Jafar’s martyrdom

 

The narration of Sayyidina Abu Qatadah:

 

عن أبي قتادة قال بعث رسول الله صلى الله عليه و آله و سلم جيش الأمراء و قال عليكم زيد بن حارثة فإن أصيب زيد فجعفر فإن أصيب جعفر فعبد الله بن رواحة الأنصاري فوثب جعفر فقال بأبي أنت يا نبي الله و أمي ما كنت أرهب أن تستعمل علي زيدا قال امضوا فإنك لا تدري أي ذلك خير قال فانطلق الجيش فلبثوا ما شاء الله ثم إن رسول الله صلى الله عليه و آله و سلم صعد المنبر و أمر أن ينادى الصلوة جامعة فقال رسول الله صلى الله عليه و آله و سلم ناب خير أو ثاب خير شك عبد الرحمن ألا أخبركم عن جيشكم هذا الغازي إنهم انطلقوا حتى لقوا العدو فأصيب زيد شهيدا فاستغفروا له فاستغفر له الناس ثم أخذ اللواء جعفر بن أبي طالب فشد على القوم حتى قتل شهيدا أشهد له بالشهادة فاستغفروا له ثم أخذ اللواء عبد الله بن رواحة فأثبت قدميه حتى أصيب شهيدا فاستغفروا له ثم أخذ اللواء خالد بن الوليد و لم يكن من الأمراء هو أمر نفسه فرفع رسول الله صلى الله عليه و آله و سلم إصبعيه و قال اللهم هو سيف من سيوفك فانصره و قال عبد الرحمن مرة فانتصر به فيومئذ سمي خالد سيف الله ثم قال النبي صلى الله عليه و آله و سلم انفروا فأمدوا إخوانكم و لا يتخلفن أحد فنفر الناس في حر شديد مشاة و ركبانا

Sayyidina Abu Qatadah radiya Llahu ‘anhu reports, “Rasulullah salla Llahu ‘alayhi wa sallam despatched Jaysh al ’Umara’ [the army of leaders] with the following instructions, ‘Zaid ibn Harithah will be your leader. If Zaid is martyred, then Jafar. If Jafar is martyred then ‘Abdullah ibn Rawahah al Ansari.’ Upon this, Jafar jumped up and said, ‘May my parents be sacrificed for you, O Nabi of Allah, I was never afraid that you would appoint Zaid over me.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Advance, as you do not know which of this is better for you.’ The army thus advanced and stayed as long as Allah willed. Thereafter Rasulullah salla Llahu ‘alayhi wa sallam ascended the pulpit and commanded that an announcement be made, ‘Salah is gathered.’ Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Goodness has occurred—or he said goodness has returned. Should I not inform you of your army that has carried out this expedition. They advanced until they met the enemy. Zaid was martyred. Seek forgiveness on his behalf,’ and the crowd sought forgiveness. ‘Thereafter Jafar ibn Abi Talib took the flag and attacked the enemy until he was martyred. I gave testimony to his martyrdom so seek forgiveness for him. Then ‘Abdullah ibn Rawahah took the flag and remained steadfast until he was martyred. So seek forgiveness for him. Thereafter Khalid ibn al Walid took the flag. He was not one of the leaders. He took the lead by on his own.’ Rasulullah salla Llahu ‘alayhi wa sallam then lifted two of his fingers and supplicated, ‘O Allah! He is one of Your swords so assist him.’ On that day was Khalid named the sword of Allah. Thereafter Rasulullah salla Llahu ‘alayhi wa sallam instructed, ‘Proceed and reinforce your brothers. None should remain behind.’ The people proceeded on foot and on horseback in the severe heat.”[31]

 

His courage in jihad in the Path of Allah and his steadfastness

 

The narration of Sayyidina ‘Abdullah ibn ‘Umar:

 

عن نافع أن عبد الله بن عمر أخبره أنه وقف على جعفر يومئذ و هو قتيل فعددت به خمسين بين طعنة و ضربة ليس منها شيء في دبره يعني في ظهره

Nafi’ reports that Sayyidina ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma informed him that he stood by Jafar the day after he was martyred. He says, “I counted 50 stab wounds and (sword) blows on him; none of them on his rear, i.e. his back.”[32]

 

و عن نافع عن عبد الله بن عمر رضي الله عنهما قال أمر رسول الله صلى الله عليه و آله و سلم في غزوة مؤتة زيد بن حارثة فقال رسول الله صلى الله عليه و آله و سلم إن قتل زيد فجعفر و إن قتل جعفر فعبد الله بن رواحة قال عبد الله كنت فيهم في تلك الغزوة فالتمسنا جعفر بن أبي طالب فوجدناه في القتلى و وجدنا ما في جسده بضعا و تسعين من طعنة و رمية

Nafi’ reports from Sayyidina ‘Abdullah ibn ‘Umar radiya Llahu ‘anhuma, “Rasulullah salla Llahu ‘alayhi wa sallam appointed Zaid ibn Harithah radiya Llahu ‘anhu as the leader in the battle of Mu’tah. Rasulullah salla Llahu ‘alayhi wa sallam instructed, ‘If Zaid is killed, then Jafar and if he is killed then ‘Abdullah ibn Rawahah.’” ‘Abdullah continues, “I was part of the army in this battle. We searched for Jafar ibn Abi Talib and found him among the martyred. We found over 90 stabs and (arrow) shots on his body.”[33]

 

و عن ابن عمر رضي الله عنهما قال كنا بمؤتة مع جعفر بن أبي طالب فوجدناه في القتلى فوجدنا به بضعا و سبعين جراحة

Sayyidina Ibn ‘Umar radiya Llahu ‘anhuma narrates, “We were at Mu’tah with Jafar ibn Abi Talib radiya Llahu ‘anhu. We found him among the slain and found over seventy wounds on him.”[34]

 

Rasulullah’s salla Llahu ‘alayhi wa sallam heartache at his demise

 

The narration of Sayyidah Aisha:

 

عن عائشة رضي الله عنها قالت لما جاء النبي صلى الله عليه و آله و سلم قتل ابن حارثة و جعفر و ابن رواحة جلس يعرف فيه الحزن و أنا أنظر من صائر الباب شق الباب فأتاه رجل فقال إن نساء جعفر و ذكر بكاءهن فأمره أن ينهاهن فذهب ثم أتاه الثانية لم يطعنه فقال انههن فأتاه الثالثة قال و الله لقد غلبننا يا رسول الله فزعمت أنه قال فاحث في أفواههن التراب فقالت أرغم الله أنفك لم تفعل ما أمرك رسول الله صلى الله عليه و آله و سلم و لم تترك رسول الله صلى الله عليه و آله و سلم من العناء

Sayyidah Aisha radiya Llahu ‘anha reports, “When the news of the martyrdom of Ibn Harithah, Jafar, and Ibn Rawahah reached Rasulullah salla Llahu ‘alayhi wa sallam, he sat down; sorrow apparent on his face. I was peeping through the crack in the door. A man came to him and said, ‘The women of Jafar …’ and mentioned their sobbing. So Rasulullah salla Llahu ‘alayhi wa sallam ordered him to prevent them. He went and came back the second time since they did not comply. Rasulullah salla Llahu ‘alayhi wa sallam said, ‘Prevent them.’ He returned for a third time and said, ‘By Allah they have overpowered us, O Messenger of Allah!’ I think he said, ‘Throw sand in their mouths then.’ I said, ‘May Allah rub your nose in dust [humiliate you]. You did not do as Rasulullah salla Llahu ‘alayhi wa sallam commanded you and you continued causing him distress.’”[35]

 

Flying with the angels after his martyrdom and his title Dhu al Janahayn (Possessor of two wings)

 

The narration of Sayyidina Abu Hurairah:

 

عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و آله و سلم رأيت جعفر بن أبي طالب ملكا يطير مع الملائكة بجناحين

Sayyidina Abu Hurairah radiya Llahu ‘anhu reports that Rasulullah salla Llahu ‘alayhi wa sallam said, “I saw Jafar ibn Abi Talib like an angel flying with the angels with two wings.”[36]

 

عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و آله و سلم مر بي جعفر الليلة في ملأ من الملائكة و هو مخضب الجناحين بالدم أبيض الفؤاد

Sayyidina Abu Hurairah radiya Llahu ‘anhu narrates that Rasulullah salla Llahu ‘alayhi wa sallam stated, “Last night, Jafar passed by me among a group of angels. He had wings covered with blood and a white heart.”[37]

 

Abu Hurairah’s explanation of His virtue and status

 

The narration of Sayyidina Abu Hurairah:

 

عن أبي هريرة رضي الله عنه قال ما احتذى النعال و لا انتعل و لا ركب المطايا و لا ركب الكور بعد رسول الله صلى الله عليه و آله و سلم أفضل من جعفر ابن أبي طالب

Sayyidina Abu Hurairah radiya Llahu ‘anhu narrates, “None has put on sandals, nor ridden a mount or a camel after Rasulullah salla Llahu ‘alayhi wa sallam better than Jafar ibn Abi Talib.”[38]

 
 
 
 

The narrations of the Sahabah on the virtues of Sayyidina ‘Abdullah ibn ‘Abbas

 

He was titled ‘The scholar of the Ummah’ and ‘The commentator of the Qur’an’

 

The narration of Sayyidina ‘Abdullah ibn Mas’ud:

 

عن ابي الضحى قال قال عبد الله نعم ترجمان ابن عباس للقرآن

Abu al Duha narrates that Sayyidina ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu declared, “Ibn ‘Abbas is a wonderful commentator of the Qur’an!”[39]

 

عن مسروق قال قال عبد الله نعم ترجمان القرآن ابن عباس لو أدرك أسناننا ما عشره منا رجل

Masruq reports that Sayyidina ‘Abdullah radiya Llahu ‘anhu stated, “Ibn ‘Abbas is a wonderful commentator of the Qur’an! Had beent he same age as us, none of us would have been able to attain even a tenth of his knowledge.[40]

 

His Deep Knowledge, Farsightedness and the Multiplicity of his Sciences of Knowledge

 

The narration of Sayyidah Aisha:

 

عن سيف قال قالت عائشة رضي الله عنها من استعمل على الموسم قالوا ابن عباس قالت هو أعلم بالسنة

Sayf reports that Sayyidah Aisha radiya Llahu ‘anha asked, “Who has been appointed as leader of the season [of hajj]?”

They replied, “Ibn ‘Abbas.”

She remarked, “He is well acquainted with the Sunnah.”[41]

 

The narration of Sayyidina Abu Hurairah:

 

قال أبو هريرة حين مات زيد بن ثابت اليوم مات حبر هذه الأمة و لعل الله أن يجعل في ابن عباس منه خلفا

Abu Hurairah remarked at the demise of Zaid ibn Thabit, “Today, the scholar of this ummah has passed away. It is probable that Allah will make Ibn ‘Abbas his successor.”[42]

 

Sayyidina Hassan ibn Thabit praises Sayyidina Ibn ‘Abbas

 

The narration of Sayyidina Hassan ibn Thabit:

 

عن حسان بن ثابت قال بدت لنا معشر الأنصار حاجة إلى الوالي و كان الذي طلبنا إليه أمرا صعبا فمشينا إليه برجال من قريش و غيرهم فكلموه و ذكروا له وصية رسول الله صلى الله عليه و آله و سلم بنا فذكر صعوبة الأمر فعذره القوم و ألح عليه ابن عباس فو الله ما وجد بدا من قضاء حاجتنا فخرجنا حتى دخلنا المسجد فإذا القوم أندية قال حسان فضحكت و أنا أسمعهم إنه و الله كان أولاكم بها إنها و الله صبابة النبوة و وراثة أحمد صلى الله عليه و آله و سلم و تهذيب أعراقه و انتزاع شبه طبائعه فقال القوم أجمل يا حسان فقال ابن عباس صدقوا فأنشأ يمدح ابن عباس رضي الله عنه فقال

رأيت له في كل مجمعة فضلا إذا ما ابن عباس بدا لك وجهه
بملتقطات لا ترى تينها فصلا إذا قال لم يترك مقالا لقائل
لذي أربة في القول جدا و لا هزلا كفى و شفى ما في النفوس فلم يدع
فنلت ذراها لا دنيا و لا وغلا سموت إلى العليا بغير مشقة
بليغا و لم تخلق كهاما و لا خبلا خلقت حليفا للمروءة و الندى

فقال الوالي و الله ما أراد بالكهام الخبل غيري و الله بيني و بينه

Sayyidina Hassan ibn Thabit radiya Llahu ‘anhu reports, “We, the Ansar, had a demand from the governor. Our demand from him was a difficult matter. We proceeded to him with some men from Quraysh and other tribes. They spoke to him and reminded him of Rasulullah’s salla Llahu ‘alayhi wa sallam bequest in our favour. He stated the difficulty of the task so the people excused him. However, Ibn ‘Abbas radiya Llahu ‘anhuma persisted. By Allah, he found no excuse but to fulfil our need. We departed and entered the Masjid. The people were sitting in groups.” Hassan continues, “I laughed and began reciting to them, ‘Certainly, by Allah he is more deserving of it than you. Indeed, by Allah it is the ardent love of nubuwwah and the inheritance of Ahmed, the refinement of his family roots and the extraction of a semblance of his characteristics.’ The people congratulated, ‘Beautiful, O Hassan!’ Ibn ‘Abbas commented, ‘They have spoken the truth.’ I then began praising Ibn ‘Abbas:

When the realisation of Ibn ‘Abbas’s personality dawns upon you,

You will see his virtue in every gathering.

When he speaks, he leaves no opening for any criticiser,

Everything coherent; between which you see no discontinuity.

He sufficed and treated what was in the souls and did not abandon,

For the proficient in speech; any seriousness or jest.

You rose to the heights without any difficulty,

And acquired its summit; without lowliness or exaggeration.

You have been designed as an ally of manliness and magnanimity,

Eloquent, and you have not been created weak and foolish.

 

The governor said, “By Allah, he did not intend with weak and foolish anyone besides me. And Allah is between me and him.”[43]

 
 
 
 

The narrations of the Sahabah on the virtues of Sayyidina Qutham ibn ‘Abbas

 

Sayyidina Qutham ibn ‘Abbas was the youngest to pledge allegiance to Rasulullah salla Llahu ‘alayhi wa sallam

 

The narration of Sayyidina ‘Ali ibn Abi Talib:

 

عن عبد الله بن الحارث قال اعتمرت مع علي بن أبي طالب رضي الله عنه في زمان عمر أو زمان عثمان فنزل على أخته أم هانئ بنت أبي طالب فلما فرغ من عمرته رجع فسكب له غسل فاغتسل فلما فرغ من غسله دخل عليه نفر من أهل العراق فقالوا يا أبا حسن جئناك نسألك عن أمر نحب أن تخبرنا عنه قال أظن المغيرة بن شعبة يحدثكم أنه كان أحدث الناس عهدا برسول الله صلى الله عليه و آله و سلم قالوا أجل عن ذلك جئنا نسألك قال أحدث الناس عهدا برسول الله قثم بن العباس

‘Abdullah ibn al Harith reports, “I performed ‘umrah with ‘Ali ibn Abi Talib in the time of ‘Umar or ‘Uthman. He stayed at the home of his sister, Umm Hani’ bint Abi Talib. When he completed his ‘umrah, he returned. Water was poured for him so he made ghusl. When he finished his ghusl, a group from the people of Iraq came to him. They said, ‘O Abu Hassan! We came to ask you about something which we would like you to inform us about.’ ‘Ali said, ‘I think that Mughirah ibn Shu’bah tells you that he is the youngest to pledge allegiance to Rasulullah salla Llahu ‘alayhi wa sallam?’ They replied, ‘Yes. We came to ask you concerning this.’ ‘Ali replied, ‘The youngest to pledge allegiance to Rasulullah salla Llahu ‘alayhi wa sallam is Qutham ibn ‘Abbas.’[44]

 

The narrations of the Sahabah on the virtues of Sayyidina Abu Sufyan ibn al Harith ibn ‘Abdul Muttalib

 

His resoluteness in the Battle of Hunayn at the side of Nabi salla Llahu ‘alayhi wa sallam

 

The narration of Sayyidina Bara’ ibn ‘Azib:

 

عن أبي إسحاق قال سمعت البراء رضي الله عنه و جاءه رجل فقال يا أبا عمارة أتوليت يوم حنين فقال أما أنا فأشهد على النبي صلى الله عليه و آله و سلم أنه لم يول و لكن عجل سرعان القوم فرشقتهم هوازن و أبو سفيان بن الحارث آخذ برأس بغلته البيضاء يقول أي النبي صلى الله عليه و آله و سلم

أنا النبي لا كذب أنا ابن عبد المطلب

Abu Ishaq reports that a man came to Bara’ radiya Llahu ‘anhu and said, “O Abu ‘Ammarah! Did you flee in the Battle of Hunayn?” Bara’ radiya Llahu ‘anhu replied, “With regards to me, I can testify that Nabi salla Llahu ‘alayhi wa sallam did not flee [since I witnessed I was present on the battlefield]. However, the swift men moved hastily and were struck with arrows by the Hawazin while Abu Sufyan was holding on to the reigns of his salla Llahu ‘alayhi wa sallam white mule and the Nabi salla Llahu ‘alayhi wa sallam was shouting, ‘I am the Prophet without a doubt, I am the son of ‘Abdul Muttalib.’”[45]

 
 
 

The narrations of the Sahabah on the Virtues of Sayyidina ‘Abdullah ibn Jafar

 

Rasulullah’s salla Llahu ‘alayhi wa sallam supplication for blessings in his transactions

 

The narration of Sayyidina ‘Amr ibn Hurayth:

 

عن عمرو بن حريث رضي الله عنه أن رسول الله صلى الله عليه و آله و سلم مر بعبد الله بن جعفر و هو يبيع بيع الغلمان أو الصبيان قال اللهم بارك له في بيعه أو قال في صفقته

Sayyidina ‘Amr ibn Hurayth radiya Llahu ‘anhu reports that Rasulullah salla Llahu ‘alayhi wa sallam passed by Sayyidina ‘Abdullah ibn Jafar radiya Llahu ‘anhuma while he was selling slave boys and prayed, “O Allah, bless him in his transactions.”[46]

 
 
 
 

The narrations of the Sahabah on the Virtues of Sayyidah Umm Hani’ bint Abi Talib

 

Rasulullah’s salla Llahu ‘alayhi wa sallam proposal for Umm Hani’ and his Praise for her

 

The narration of Sayyidina Abu Hurairah:

 

عن أبي هريرة أن النبي صلى الله عليه و آله و سلم خطب أم هانئ بنت أبي طالب فقالت يا رسول الله إني قد كبرت ولي عيال فقال رسول الله صلى الله عليه و آله و سلم خير نساء ركبن الإبل

Sayyidina Abu Hurairah radiya Llahu ‘anhu narrates that Rasulullah salla Llahu ‘alayhi wa sallam proposed to Umm Hani’ bint Abi Talib radiya Llahu ‘anha.

She said, “O Messenger of Allah! I have grown old and I have a (large) family.”

Thereupon Rasulullah salla Llahu ‘alayhi wa sallam said, “The best women are those who ride the camels.”[47]

 

و عن أبي هريرة قال قال رسول الله صلى الله عليه و آله و سلم خير نساء ركبن الإبل صالح نساء قريش أحناه على ولد في صغره و أرعاه على زوج في ذات يده

Sayyidina Abu Hurairah radiya Llahu ‘anhu relates that Rasulullah salla Llahu ‘alayhi wa sallam observed, “The best women to mount camels are the devout women of Quraysh. They are most compassionate upon their young children and most faithful to their husbands’ belongings.”[48]

 

NEXT⇒  Chapter Three – The Traditions Of The Sahabah Concerning The Virtues Of The Ummahat Al Mu’minin


[1] Surah al Hajj: 19

[2] Sahih al Bukhari, Kitab al Tafsir, Surah al Hajj hadith no. 4743; Sahih Muslim Kitab al Tafsir, bab fi qawlihi Ta’ala: hadhan khasman hadith no. 3033.

[3] Al Hakim narrated it in al Mustadrak vol. 2 pg. 130 and stated, “Isnad is sahih.” Al Dhahabi said, “Abu Hammad—one of the narrators—is al Mufaddal ibn Sadaqah.” Al Nasa’i comments on him, “Matruk (suspected of hadith forgery).” Ibn ‘Adi comments, “I do not see any harm in his hadith.” Ahmed ibn Muhammad ibn Shu’ayb would duly praise him (al Kamil vol. 6 pg. 410). Ibn Hajar says, “Abu Hatim says, ‘He is not qawi. His hadith may be written.’” Al Baghawi in Mujam al Sahabah says, “He is Kufi. Hadith is good.” (Lisan al Mizan vol. 8 pg. 138) Some sentences of the hadith have shawahid. See Ahkam al Jana’iz of al Albani pg. 58 – 62 and pg. 104.

[4] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab islam Hamzah vol. 3 pg. 214 hadith no. 4880 and stated, “Isnad is sahih but they have not recorded it.” Al Dhahabi has declared it sahih. Al Bayhaqi narrates it in al Dala’il from the same chain vol. 3 pg. 260 hadith 1095 from ‘Umair ibn Ishaq ibn Sa’d ibn Abi Waqqas. Ibn Abi Shaybah narrates it in his Musannaf vol. 6 pg. 382 hadith 32208 and vol. 7 pg. 366 hadith 36750. Al Tabarani in al Kabir vol. 3 pg. 149 hadith 2953. Abu Nuaim narrates from the same chian in Marifat al Sahabah vol. 5 pg. 357 hadith 1709. Al Hakim narrated it in his Mustadrak vol. 3 pg. 212 hadith 4875 – All of them mursal from ‘Umair ibn Ishaq. Al Haythami said vol. 9 pg. 268, “Al Tabarani narrated it and the narrators until the one who made the statement are the narrators of al Sahih.”

[5] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab islam Hamzah vol. 3 pg. 215 hadith no. 4884 and stated, “Isnad is sahih but they have not recorded it.” Al Dhahabi said in Siyar A’lam al Nubala’ vol. 1 pg. 173, “Its isnad is da’if.” Al Albani declared it sahih in al Silsilah al Sahihah 374 and Sahih al Targhib wa al Tarhib 2308.

[6] Al Tabarani narrated it in al Awsat vol. 4 pg. 238. Al Haythami said vol. 9 pg. 268, “Al Tabarani narrated it in al Awsat and there is some weakness in it.” The hadith is sahih with all its shawahid.

[7] Al Tabarani narrated it in al Kabir vol. 3 pg. 151 hadith no. 2958. Al Haythami said vol. 9 pg. 268, “Al Tabarani narrated it. ‘Ali ibn al Haruz is in the sanad who is Matruk.” The hadith is sahih with all its shawahid.

[8] Sahih al Bukhari, Kitab al Jana’iz, bab idha lam yujad illa thowb wahid hadith no. 1274, 1275 and in al Maghazi, bab ghazwat uhud hadith no. 4045.

[9] Sahih al Bukhari, Kitab al Salah, bab al qismah, hadith no. 421. It appears it al Mustadrak vol. 3 pg. 372 with close wording no. 5474 from Abu Musa al Ash’ari radiya Llahu ‘anhu.

[10] Sahih Muslim, Kitab al Zakat, bab fi taqdim al Zakat wa man’uha hadith no. 983. Al Bukhari has narrated something similar without the addition of “Do you not know that a person’s paternal uncle is like his father,” Kitab al Zakat, bab qowl Allah Ta’ala wa fi al riqab hadith no. 1468.

[11] Sahih al Bukhari, Kitab fada’il al Sahabah, bab dhikr al ’Abbas ibn ‘Abdul Muttalib radiya Llahu ‘anhu hadith no. 3710.

[12] Al Mujam al Kabir of al Tabarani vol. 7 pg. 298 hadith no. 7192. Al Haythami stated vol. 6 pg. 184, “Al Tabarani narrated it. Abu Bakr al Hudhali is in the sanad who is da’if.”

[13] Musnad of Imam Ahmed hadith no. 15069 vol. 3 pg. 376, Shu’ayb al Arna’ut has stated, “The isnad is Hassan and his narrators are reliable, narrators of al Sheikhayn besides Ibn Ishaq who is truthful and his hadith is Hassan.”

[14] Imam Ahmed nararated it in al Fada’il hadith no. 1820, Wasi Allah ‘Abbas stated, “The isnad is Hassan lighayrihi. The hadith is sahih.”

[15] Imam Ahmed nararated it in his Musnad 1610, al Bazzar 183, Abu Ya’la 820, al Tabarani in al Awsat 1926, Ibn Hibban 7052, al Hakim 5419, 5420 who also declared it sahih and the wording is his. Al Haythami said in al Majma’ vol. 9 pg. 268, “Narrated by Ahmed, al Bazzar similarly, Abu Ya’la, al Tabarani in al Awsat similarly. Muhammad ibn Talhah al Taymi appears in the sanad who has been declared reliable my many. The rest of the narrators of Ahmed and Abu Ya’la are the narrators of al Sahih. Al Arna’ut and Hussain Salim Asad have graded the hadith as Hassan.

[16] Al Isabah vol. 5 pg. 320 no. 7096

[17] Surah al Anfal: 70

[18] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr islam al ’Abbas vol. 3 pg. 366 hadith no. 5409 and stated, “Sahih according to the standards of Muslim but they have not recorded it.” Al Dhahabi agrees with him and al Bayhaqi in al Kubra vol. 6 pg. 322 hadith 12628.

[19] Ahmed narrated it vol. 1 pg. 353 hadith no. 3310. Al Haythami stated in al Majma’ vol. 6 pg. 86, “Ahmed narrated it. There is an unknown narrator in the sanad. The rest of his narrators are reliable.”

[20] Imam Ahmed recorded it in al Musnad hadith 15836, Sheikh Shu’ayb al Arna’ut commented on it, “The hadith is qawi and this isnad is Hassan, and in Fada’il al Sahabah vol. 2 pg. 1169 hadith 1767, Wasi Allah ‘Abbas declared it sahih. Ibn Hibban in his Sahih in al Manaqib hadith 7011. al Bayhaqi in Dala’il al Nubuwwah vol. 2 pg. 189.

[21] Sahih al Bukhari, Fada’il al Sahabah, bab manaqib Jafar ibn Abi Talib hadith no. 3708.

[22] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr Manaqib Jafar vol. 3 pg. 239 no. 4957. Al Dhahabi agreed with him and declared it sahih and the wording is his. Imam Ahmed in al Musnad hadith no. 21825. Ibn Sa’d in al Tabaqat vol. 3 pg. 291. Al Haythami mentioned it in al Majma’ vol. 9 pg. 275 and stated, “Ahmed narrated it and his isnad is Hassan.” Ibn Hajar graded it Hassan in al Isabah vol. 4 pg. 50. Al Albani declared it sahih in al Silsilah al Sahihah while discussing hadith no. 1550.

[23] Sahih al Bukhari, Kitab al Maghazi, bab ‘umrat al qada’ no. 4251 part of a lengthy narration.

[24] Imam Ahmed nararated it in al Musnad hadith no. 19031, al Arna’ut stated, “The hadith is sahih li ghayrihi.” Al Haythami mentioned it in al Majma’ vol. 9 pg. 272 and stated, “Ahmed narrated it and his isnad is Hassan.”

[25] Sahih al Bukhari, Kitab al Maghazi, bab ghazwat Khaybar hadith no. 4230, 4231, and in Kitab Manaqib al Ansar, bab hijrat al Habashah hadith no. 3876 and this is the wording. Sahih Muslim, Kitab fada’il al Sahabah hadith no. 2503 extended.

[26] Imam Ahmed nararated it in al Musnad, al Arna’ut said, “His isnad is Hassan.” no. 1740; hadith Jafar ibn Abi Talib.

[27] Al Tabarani narrated it in al Kabir vol. 22 pg. 100 hadith no. 244 and 1470, in al Awsat hadith no. 2003 and this is the wording, in al Saghir hadith no. 30. Al Haythami mentioned it in al Majma’ vol. 9 pg. 271, 272 and stated, “Al Tabarani narrated it in all three. Anas ibn Sullam is one narrator of al Kabir who I do not know. The rest of his narrators are reliable.” Al Albani commented on one of the isnads of al Tabarani from Abu Juhayfah, “His isnad is jayyid.” no. 2657 in al Silsilah al Sahihah.

[28] Al Hakim narrated it in al Mustadrak, Kitab Hijrat al Ula ila al Habashah vol. 2 pg. 681 hadith no. 4249 and stated, “The hadith’s isnad is sahih but they have not recorded it.” Al Dhahabi agreed with him; al Tabarani in al Kabir 1469; Ibn Sa’d mursal from al Sha’bi in al Tabaqat vol. 4 pg. 35. Al Haythami mentioned it in Majma’ al Zawa’id vol. 9 pg. 272 and stated, “Al Tabarani narrated it mursal and his narrators and the narrators of al Sahih.” Al Albani said in his takhrij of Fiqh al Sirah: “Hassan.”

[29] Sahih al Bukhari, Kitab al Khums, bab wa min al dalil ‘ala anna al khums li nawa’ib al muslimin, hadith no. 3136. Muslim in Fada’il al Sahabah, bab min fada’il Jafar ibn Abi Talib hadith no. 2502.

[30] Sahih al Bukhari, Kitab al Jana’iz, bab al rajul yan’a ila ahl al mayyit bi nafsihi hadith no. 1246.

[31] Imam Ahmed nararated it in in al Musnad hadith no. 22604, Sheikh Shu’ayb al Arna’ut stated, “It is sahih li ghayrihi and its isnad is jayyid.” Ibn Hibban declared it sahih in his Ikhbar ‘an Manaqib al Sahabah hadith no. 7048.

[32] Sahih al Bukhari, Kitab al Maghazi, bab ghazwat Mu’tah min ard al Sham hadith no. 4260.

[33] Sahih al Bukhari, Kitab al Maghazi hadith no. 4261.

[34] Al Hakim narrated it in al Mustadrak vol. 3 p. 234 hadith 4944; al Tabarani in al Kabir 1463; Abu Nuaim in Hilyat al Auliya’ vol. 1 pg. 117; Ibn Sa’d in Al Tabaqat vol. 4 pg. 26/1; Musaddad as appears in al Matalib al ’Aliyah 4070. Hafiz stated about it, “Its original content is in al Sahih.”

[35] Sahih al Bukhari, Kitab al Jana’iz, bab man jalasa ‘ind al musibah yu’raf fihi al huzn hadith no. 1299. Sahih Muslim, Kitab al Jana’iz, bab al tashdid fi al niyahat hadith no. 935.

[36] Al Hakim narrated it in al Mustadrak vol. 3 pg. 231 hadith no. 4935 and stated, “Isnad is sahih but they have not recorded it.” Al Dhahabi said in his Ta’liq on al Mustadrak, “Al Madini is in the sanad who is wahin.” Hussain Salim asan said in Musnad Abi Ya’la 6464, “Its isnad is da’if.” However, al Albani declared it sahih in al Silsilah al Sahihah due to its many chains no. 1226. Al Tirmidhi narrated the hadith vol. 5 pg. 654 hadith no. 3763, bab manaqib Jafar without the words ‘with two wings.’

[37] Al Hakim narrated it in al Mustadrak vol. 3 pg. 234 hadith no. 4943. Al Dhahabi commented on it in al Talkhis, “According to the standards of Muslim.” Al Albani said, “And it is as they have said.” Al Silsilah al Sahihah hadith no. 1226.

[38] Al Tirmidhi narrated it in al Manaqib, bab manaqib Jafar ibn Abi Talib hadith no. 3764 and stated, “Hassan sahih gharib.” Al Albani declared it sahih mawqufan. Imam Ahmed narrated it in Musnad Abi Hurairah vol. 2 pg. 414, al Arna’ut declared it sahih according to the standards of al Bukhari 9342. Al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr manaqib Jafar ibn Abi Talib vol. 3 pg. 231 hadith no. 4934 and stated, “Sahih according to the standards of al Bukhari but they have not recorded it.” Al Dhahabi agreed with him. Ibn Sa’d in his al Tabaqat vol. 4 pg. 41.

[39] Imam Ahmed narrated it in al Fada’il vol. 2 pg. 1213, 1214 hadith no. 1860, 1864, Wasi Allah ‘Abbas declared it sahih. Al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr ‘Abdullah ibn ‘Abbas vol. 3 pg. 618 hadith no. 6291, he and al Dhahabi declared it sahih. Ibn Sa’d vol. 2 pg. 366. Ibn Abi Shaybah narrated it vol. 6 pg. 383 hadith no. 32220. Al Tabari clarified in his introduction that Abu al Duha took it from Masruq. The hadith has many turuq as appears in al Isabah of Ibn Hajar.

[40] Imam Ahmed narrated it in Fada’il al Sahabah hadith no. 1863, Wasi Allah ‘Abbas declared it sahih; Ibn Sa’d in al Tabaqat vol. 2 pg. 336; Ibn Abi Shaybah in al Musannaf 32220; al Hakim in al Mustadrak, Kitab Ma’rifat al Sahabah, bab dhikr ‘Abdullah ibn ‘Abbas vol. 3 pg. 618, he and al Dhahabi declared it sahih. Ibn Abi Shaybah and al Hakim do not have the addition.

[41] Imam Ahmed narrated it in al Fada’il vol. 2 pg. 1210 hadith no. 1851; Ibn Sa’d in al Tabaqat vol. 2 pg. 369 with the words, “He is more knowledgeable than the rest with regards to the rituals of hajj.” The isnad of the hadith is sahih as stated by Wasi Allah ‘Abbas.

[42] Ibn Sa’d narrated it in Al Tabaqat vol. 2 pg. 361; al Tabarani in al Kabir vol. 5 pg. 108 hadith 4750. Al Haythami said in al Majma’ vol. 9 pg. 345, “Al Tabarani narrated it and his narrators and the narrators of al Sahih except Yahya ibn Sa’id al Ansari who has not heard from Abu Hurairah.

[43] Al Hakim narrated it in al Mustadrak, Kitab Ma’rifat al Sahabah, dhikr wafat ‘Abdullah ibn ‘Abbas vol. 3 pg. 627 hadith no. 6316 with similar wording; al Tabarani in al Kabir no. 3593 and the wording is his. Al Haythami mentioned it in al Majma’ vol. 9 pg. 284, 285 and stated, “Al Tabarani narrated it.” al Haythami remained silent from commenting on it.

[44] Imam Ahmed narrated it in his Musnad Musnad ‘Ali ibn Abi Talib – hadith no. 787; al Arna’ut said, “Its isnad is Hassan.”

[45] al Bukhari narrated it in al Maghazi, bab qawl Allah Ta’ala wa yawma hunaynin idh a’jabatkum kathratukum hadith no. 4315; Muslim in al Jihad wa al Siyar, bab fi ghazwat Hunayn hadith no. 1776

[46] Abu Ya’la narrated it vol. 3 pg. 47 hadith 1467. Al Haythami mentioned it in al Majma’ vol. 9 pg. 286 and attributed it to Abu Ya’la and al Tabarani and then stated, “Their narrators are reliable.” In the sanad is Khalifah the freed slave of ‘Amr ibn Hurayth regarding whom Ibn Hajar said, “Layyin (lenient) in hadith.”

[47] Imam Muslim narrated it in Fada’il al Sahabah, bab min fada’il nisa’ Quraysh hadith 2527

[48] al Bukhari narrated it, Kitab al Nikah, bab ila man yunkah wa ayyu al nisa’ khayr hadith 5082, Muslim in Kitab fada’il al Sahabah, bab min fada’il nisa’ Quraysh hadith 2527