Chapter 33: The migration of some of the Companions of the Prophet

ﷺ, from Makkah to the land of al-Habashah (Abyssinia/Ethiopia), so as to flee with their religion from afflictions 223 223 [TN: Some afflictions are more severe and worse than the others. The afflictions could be in a person’s Deen (religion) or his Dunya (worldly life) through loss of wealth, the death of someone, illness, or harm done by others. But the most severe ones are those in the Deen, as Allaah تعاىل says: ﴾ ﴿و ال ف تـ ن ة أ ش دُّ م ن ال ق ت ل {…and Al-Fitnah is worse than killing} [Surah al-Baqarah (2): 191] These trials of the Deen are through Shirk, Kufr, Hypocrisy, facing the enemy on the battlefield etc. From the Tafseer of Imaam Ibn Katheer رحمه اهلل: Allaah تعاىل says: ﴾ ﴿و ال ف تـ ن ة أ ش دُّ م ن ال ق ت ل {…and Al-Fitnah is worse than killing} [Surah al-Baqarah (2): 191] Since Jihaad involves killing and shedding the blood of men, Allaah تعاىلindicated that these men (the Mushriks of Makkah) are committing disbelief in Allaah, associating with Him (in the worship) and hindering from His path, and this is more severe and much greater evil and more disastrous than killing. Abu Maalik commented about what Allaah تعاىل said: ﴾ ﴿و ال ف تـ ن ة أ ش دُّ م ن ال ق ت ل {And Al-Fitnah is worse than killing}, meaning: “what you (disbelievers) are committing is much worse than killing.” Abu Al-`Aaliyah, Mujaahid, Sa`eed bin Jubayr, `Ikrimah, Al-Hasan, Qataadah, Ad-Dahhaak and Ar-Rabee` bin Anas said about the saying of Allaah تعاىل: ﴾ ﴿و ال ف تـ ن ة أ ش دُّ م ن ال ق ت ل {And Al-Fitnah is worse than killing}, they said: “Shirk (polytheism) is worse than killing.” And Imaam Ibn Katheer continues: ﴾ ﴿و ال ف تـ ن ة أ ك بـ ر م ن ال ق ت ل {...and Al-Fitnah is greater than killing} means, trying to force the Muslims to revert from their religion and reembrace Kufr after they had believed, is worse with Allaah than killing. --end of quote We have already mentioned the harm and affliction the Mushriks had caused to the Believers who were weak and oppressed, and the severe beatings and insults they received at their hands. As for the Messenger of Allaah ﷺ, Allaah تعاىل protected him and prevented them from harming him through his uncle, Abu Taalib, as we have already mentioned.

And all praise is for Allaah alone. Imaam Ahmad has reported from his chain, on the authority of Ibn Mas`ood رضي اهلل عنه: “We were over eighty men who were sent to al-Najaashee (Negus) by the Messenger of Allaah ﷺ. Among them were: `Abdullaah Ibn Mas`ood, Ja`far, `Abdullaah Ibn `Urfutah, `Uthmaan Ibn Madh`oon 224 and Abu Moosaa (al-Ash`aree). 225 When they came to alShaikh Muhammad Ibn Saaleh al-`Uthaymeen رحمه اهلل said in his Tafseer: Al-Fitnah (here) means to prevent the people (the Muslims) from (practicing) their religion; as Allaah تعاىلsaid: ﴿إ نَّ الَّذ ين ﴾ فـ تـ ن وا ال م ؤ م ن ني و ال م ؤ م ن ات ث َّ ل يـ ت وب وا فـ ل ه م ع ذ اب ج ه نَّم و َل م ع ذ اب احل ر يق {Verily, those who put into Fitnah (trial) the believing men and believing women (by torturing them and burning them), and then do not turn in repentance, (to Allaah), will have the torment of Hell, and they will have the punishment of the burning Fire.} [Surah al-Burooj (85): 10] So preventing the people from their religion is a Fitnah more severe than killing them. This is because by killing them, the utmost they can do is cut off the person from pleasures of this Dunyaa (world); whereas the Fitnah cuts them off from the Dunyaa and the Aakhirah, as Allaah تعاىلsaid: ﴿و إ ن أ ص ابـ ت ه ف تـ ن ة انق ل ب ع ل ىى و ج ه ه خ س ر الدُّنـ ي ا و اْل خ ر ة ۖ ﴾ ذ ىل ك ه و اْل س ر ان ال م ب ني {…but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islaam). He loses both this world and the Hereafter. That is the evident loss.} [Surah al-Hajj (22): 11] --end of quote Allaah’s Messenger ﷺ also said: ❝A time will soon come when the best property of a Muslim will be sheep which he will take on the top of mountains and the places of rainfall (valleys) so as to flee with his religion from afflictions.❞ [sahih al-Bukhaaree (19, 3300, 7088)]] 224 [TN: This is `Uthmaan Ibn Madh`oon, he was one of those who embraced Islaam in its early stages, was persecuted and had to flee from Makkah.

He migrated twice, once to Abyssinia and the other to al-Madeenah. Yet, when he died, this is what the Prophet ﷺ said: Narrated Umm al-`Alaa’: When the Ansaar drew lots as to which of the Muhaajiroon (emigrants) should dwell with which of the Ansaar, the name of `Uthmaan Ibn Madh`oon came out (to be in their lot). Umm al-`Alaa’ further said: `Uthmaan stayed with us, and we nursed him when he got sick, but he died. We shrouded him in his clothes, and Allaah’s Messenger ﷺ came to our house and I (Umm al-`Alaa’) said, (addressing the dead `Uthmaan): “O Abu al-Saa’ib! May Allaah be merciful to you. I testify that Allaah has honored you.” The Prophet ﷺ said to me: ❝ How do you know that Allaah has honored him?❞ I replied: “I do not know, O Allaah’s Messenger ﷺ!

May my Najaashee, the Quraish had sent `Amr Ibn al-`Aas and `Umaarah Ibn al-Waleed (in their pursuit) with gifts (for al-Najaashee). When they (`Amr and `Umaarah) entered upon alNajaashee, they prostrated to him. Then they both rushed to him, one (standing) to his right and the other to his left, and they said to him: ‘Some people from the tribes of our uncles have landed in your country. They have betrayed us and our religion.’ AlNjaashee said: ‘Where are they?’ They replied: ‘They are in your land, send someone to get them.’ So they were summoned. Ja`far said (to his associates): “I will be your spokesperson today”. So they followed him (and when they came to al-Najaashee), he parents be sacrificed for you.” Allaah’s Messenger ﷺ said: ❝As regards `Uthmaan, by Allaah, he has died and I really wish him every good, yet, by Allaah, although I am Allaah’s Messenger, yet I do not know what will be done to him.❞ Umm al- `Alaa’ added: “By Allaah, I shall never attest the piety of anyone after him.” [sahih alBukhaaree (1243, 2687, 3929, 7003, 7018)] We affirm the categories of “Shaheed” (martyrdom), as mentioned in the hadith - the one who dies of the plague, the one who dies of a stomach disease, the one who drowns, the one who is crushed beneath a falling wall, and the martyr who is killed for the sake of Allaah.

So, whoever is killed in one of these ways, then we can think good for them, but we should not explicitly label anyone as Shaheed or the people of the Jannah because these are from the matters of the unseen. We affirm Jannah and the status of martyrdom only to those who have been mentioned in the Qur’aan and the Sunnah.] 225 [TN: Others who also migrated to Abyssinia were Umm Habeebah and Umm Salamah: Narrated `Aaishah رضي اهلل عنها: Umm Habeebah and Umm Salamah رضي اهلل عنهنا mentioned about a church they had seen in Abyssinia in which there were pictures. They told the Prophet صلى اهلل عليه وسلمabout it, on which he صلى اهلل عليه وسلمsaid: ❝If any religious man dies amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the sight of Allaah on the Day of Resurrection.❞ [sahih Al-Bukhaaree (427, 1341, 3873) and sahih Muslim (528-16)] The long hadith of Umm Salamah رضي اهلل عنها will be mentioned later in this chapter. Also, the ones who migrated to Abyssinia were `Uthmaan Ibn `Affaan and his wife, Ruqayyah, the daughter of the Prophet ﷺ. `Uthmaan رضي اهلل عنه said to `Ubaidullaah Ibn `Adee Ibn al-Khiyaar: “O my nephew! Did you ever meet Allaah’s Messenger ﷺ?” `Ubaidullaah said: ‘No, but his knowledge has reached me as it has reached the virgin in her seclusion.’ `Uthmaan then recited the Tashahhud and said: “No doubt, Allaah has sent Muhammad ﷺ with the Truth and has revealed to him His Book (i.e.

Qur’aan) and I was amongst those who responded to the call of Allaah and His Apostle and I had faith in Muhammad’s Mission, and I had performed the first two migrations, and I enjoyed the company of Allaah’s Messenger ﷺ, and gave the pledge of allegiance to him. By Allaah, I never disobeyed him and never cheated him till Allaah caused him to die. Then Allaah made Abu Bakr the Caliph, and by Allaah, I was never disobedient to him, nor did I cheat him. Then `Umar became the Caliph, and by Allaah, I was never disobedient to him, nor did I cheat him. Then I became Caliph.” [sahih al-Bukhaaree (3696, 3872)] Ibn Shihaab narrated: “`Uthmaan Ibn `Affaan and his wife, Ruqayyah, the daughter of the Messenger of Allaah ﷺ first migrated from Makkah to Abyssinia. Then they returned to the Messenger of Allaah ﷺ while he ﷺ was still in Makkah.

Then they migrated to al-Madeenah.” [Al-Haakim reported in “al-Mustadrak” (4246)]] (Ja`far) greeted him but did not prostrate to him. They said: ‘What is wrong with you that you do not prostrate to the king?’ Ja`far said: “We do not prostrate except to Allaah عز وجل.” Al-Najaashee said: ‘And why is that?’ Ja`far replied: “Allaah has sent to us His Messenger and has Commanded us that we should not prostrate to anyone except Allaah عز وجل, and He has Commanded us with (establishing) the prayers and (giving) the Zakaah.” `Amr said to al-Najaashee: ‘They oppose you regarding `Eesaa Ibn Maryam.’ AlNajaashee said: ‘And what do you say about `Eesaa Ibn Maryam and his mother?’ Ja`far said: “We say what Allaah تعاىل had informed us: ‘He (`Eesaa) is Allaah’s Word, (“Be!” - and he was), and a Spirit (Rooh) created by Him; which He bestowed on the Virgin (Maryam) whom no man had touched (sexually), and no other son was born to her (before `Eesaa).’”” Ibn Mas`ood continues: “He (al-Najaashee) picked up a stick from the ground and said: ‘O people of Abyssinia, and its priests and monks! By Allaah, they have not exceeded in anything that we say about him (`Eesaa Ibn Maryam), for (they say) what we say. You are welcome, and welcome is he (i.e. the Prophet ﷺ) from whom you came. I testify that he is indeed the Messenger of Allaah, and it is him who is mentioned in the Injeel (gospel), and he is the Messenger about whom `Eesaa Ibn Maryam gave the glad tidings. Go wherever you wish (to reside).

By Allaah! Where it not for this kingdom (over which I am its king), I would have visited him, and I would have been the one to (help) him to put on his sandals and to take them off.’ And he commanded that the gifts be returned to the two who brought them.” Then (after the Prophet’s migration to al-Madeenah), `Abdullaah Ibn Mas`ood hastened (to leave Abyssinia) and he was able to participate in the battle of Badr. He claimed that when the news of the death of al-Najaashee reached the Prophet ﷺ, he prayed for his forgiveness. 226 226 (Shaikh al-Albaanee said): Musnad Ahmad (4400), al-Mustadrak of al-Haakim (4245), and Ibn Sayyid al-Naas in “`Uyoon al-Athar” (1/118), all of them from the route of Hudaij Ibn Mu`aawiyah from Abu Is-haaq from `Abdullaah Ibn `Utbah from Ibn Mas`ood. Al-Haakim said: “Its chain is “sahih”“, and al-Dhahabee endorsed it. Then after mentioning this, al-Haakim said that he mentioned the complete hadith under the chapter of “al-Tafseer” but I (al-Albaanee) could not find it in his book, knowing that the copy I have has some text missing between pages 406 to 415. And the author (Ibn Katheer) graded its chain as “Jayyid”, and al-Haafidh Ibn al-Hajar graded it as “Hasan” in “al-Fath” (7/189), and this is more correct; except for Abee Is-haaq – and he is `Amr Ibn `Abdullaah al-Sabee`ee – and he narrated by saying `An (“from”, as opposed to “so-and-so told us” or “I heard so-and-so say” etc.) (and he used to engage in Tadlees (saying ambiguous words to give the wrong impression)), moreover, he got mixed-up (in his old age), and the one who narrated from him is Hudaij, he was truthful but used to make mistakes.

And it is because of him that al-Haithamee said that the narration has a deficiency, saying: “It was reported by alTabaraanee, and in its chain is Hudaij Ibn Mu`aawiyah; Abu Haatim said: “he is reliable”, but he also said: “in some of his narrations there is weakness”. Ibn Ma`een and others have said: “He (Hudaij) is “Dha`eef”. As for the rest of the narrators of this narration, they are reliable.” “Majma` al-Zawaaid” (6/24). Al-Haithamee overlooked that this narration is also mentioned in Musnad Ahmad. (Ibn Katheer said): The chain of this narration is “Jayyid Qawiy”, and its context is “Hasan”. And in this narration, it mentions that Abu Moosaa was one of those who had migrated from Makkah to Abyssinia, whereas other narrations say otherwise.

And Allaah knows best. Abu Nu`aim reported in his “al-Dalaail” from Abu Moosaa رضي اهلل عنه that he said: “The Prophet ﷺ instructed us that we should go with Ja`far Ibn Abu Taalib to Abyssinia. This information reached Quraish, so they sent `Amr Ibn al-`Aas and `Umaarah Ibn alWaleed (in our pursuit), and collected a gift for al-Najaashee. When they came to him, they presented al-Najaashee with the gift, which he accepted, and they prostrated to him. Then `Amr Ibn al-`Aas said: ‘Some people from our land have forsaken our religion and they have come to your land.’ Al-Najashee said to them: ‘In my land?’ They said: ‘Yes!’ So he (al-Najaashee) sent for us. So Ja`far said to us: “None of you should speak, for today I will be your spokesperson.” So we were brought in the presence of alNajaashee while he was sitting in the gathering, and `Amr Ibn al-`Aas was to his right and `Umaarah was to his left, along with the priests and monks, all gathered around the tablecloth (dining). `Amr said to him: ‘(Look!) They do not prostrate to you.’ When we reached them, some of his priests and monks hurried towards us and said: ‘Prostrate to the king!’ Ja`far replied: “We do not prostrate (to anyone) except to Allaah عز وجل.” AlNajaashee said to him: ‘And why is that?’ Ja`far replied: “Allaah has sent among us His Messenger, and he is the (appointed) Messenger – the one about whom `Eesaa Ibn Maryam عليه السالم gave the glad tidings to come after him, whose name would be Ahmad.

He (the Messenger) commanded us that we worship Allaah (alone) and do not commit Shirk (associating partners to Him in worship), and that we establish the Salaah, and that we give the Zakaah. And he commanded us to enjoin the good and forbid the wrong.” Al-Najaashee was impressed with his speech. When `Amr saw this, he said: ‘May Allaah protect the king! They oppose you in regards to `Eesaa Ibn Maryam.” Al-Najaashee said: ‘And what does your companion (i.e. the Messenger ﷺ) say about `Eesaa Ibn Maryam?’ Ja`far said: “He says about him what Allaah تعاىل had informed: ‘He (`Eesaa) is a Spirit (Rooh) created by Allaah, and His Word; he was born to the Virgin (Maryam) whom no man had ever come close to (i.e. sexually), and no other son was born to her (before `Eesaa).’” Al-Najaashee picked up a stick from the ground and said: ‘O group of priests and monks! By Allaah, they have not exceeded in anything that we say about `Eesaa Ibn Maryam, not even by the width (or thickness) of this (stick). Welcome are you and from whom you came.

I testify that he is indeed the Messenger of Allaah, and it is him who is mentioned in the Injeel (gospel), and he is the Messenger about whom `Eesaa Ibn Maryam gave the glad tidings. Where it not for this kingdom (over which I am its king), I would have visited him, and kissed his sandals. So go wherever you wish to reside in the land.’ He then commanded that food and clothes be provided to us, and said: ‘Return these two their gifts.’ `Amr Ibn al-`Aas was a short man whereas `Umaarah was handsome. (On their way to Abyssinia) they both got intoxicated. `Amr’s wife had also accompanied him. When they both were intoxicated, `Umaarah said to `Amr: ‘Ask your wife to kiss me.’ `Amr replied: ‘Are you not ashamed (to say that)?’ So `Umaarah threw `Amr into the sea, and `Amr had to beg till `Umaarah allowed him back into the boat; and because of this, `Amr held a grudge against `Umaarah. So `Amr said to alNajaashee: ‘When you are away, `Umaarah goes to your wife.’ So, al-Najaashee summoned `Umaarah and had a spell cast on him and he became insane.” 227 This is also how al-Baihaqee reported it in “al-Dalaail” till the statement: “He then commanded that food and clothes be provided to us.” 228 And he (al-Baihaqee) said: “The chain of this narration is “sahih”, and apparently it seems that Abu Moosaa was in Makkah and that he traveled with Ja`far Ibn Abu Taalib to Abyssinia.

Also, it is reported with a “sahih” chain from Buraid 229 Ibn `Abdullaah Ibn Abee Burdah, from his grandfather Abu Burdah, from Abu Moosaa رضي اهلل عنه that they received the news of the departure of the Prophet (to al-Madeenah) while they were in Yemen. So over fifty men went on board a ship but their ship took them away to al-Najaashee in Abyssinia. There they met Ja`far Ibn Abu Taalib and his companions. Ja`far instructed them to stay with him, so they stayed with him till they came (to al-Madeenah) by the time when the Prophet ﷺ had conquered Khaibar.” 230 227 (Shaikh al-Albaanee said): Abu Nu`aim in “al-Dalaail” (196) from the route of al-Israa’eel, from Abu Is-haaq, from Abu Burdah, from Abu Moosaa…and this chain is “sahih” – as will be further mentioned in this book – except for what we had earlier mentioned about the Tadlees of Abu Is-haaq al-Sabee`ee and that he got mixed-up. And this is one of the narrations which Abu Nu`aim reported through al-Tabaraanee. Al-Haithamee said: “al-Tabaraanee reported it and its narrators are of the level of “sahih”.” Al-Haakim reported it in “al-Mustadrak” (3208) and said: “It is “sahih” as per the condition of al-Bukhaaree and Muslim”, and al-Dhahabee agreed with him. 228 I (al-Albaanee) say: The same was also reported by al-Haakim but with the addition: “Return to them their gifts.” [TN: Both al-Haakim and al-Baihaqee did not mention the incident between `Amr and `Umaarah] 229 (Shaikh al-Albaanee said): In “al-Dalaail”, originally it was mentioned as: “Yazeed” (يزيد) instead of “Buraid” (بريد), and this is a distortion which happened many a time by the scribes who were involved in making copies and those who were involved in verification while they had no knowledge about the narrators. 230 [TN: The Companions returned in three stages from Abyssinia. 1) Some like `Uthmaan Ibn `Affaan رضي اهلل عنه and his wife, Ruqayyah, the daughter of the Prophet ﷺ, returned to Makkah before the migration of the Prophet ﷺ to al-Madeenah.

She passed away during the battle of Badr and `Uthmaan رضي اهلل عنه couldn’t attend the battle as he was instructed by the Prophet ﷺ to take care of her during her sickness. 2) Some like Ibn Mas`ood رضي اهلل عنه returned after the Prophet ﷺ had already migrated to al-Madeenah but before the battle of Badr. 3) And the others like Ja`far Ibn Abu Taalib and Abu Moosaa al-Ash`aree رضي اهلل عنهما returned after the conquest of Khaibar. Al-Baihaqee further said: “Abu Moosaa had witnessed the incident which took place between Ja`far and al-Najaashee, and he was also one of those who reported this.” (See the earlier narration). And he also said: “Perhaps the sub-narrator made an error when he reported it with the wording: “The Prophet ﷺ instructed us that we go…” and Allaah knows best.” 231 This is how Imaam al-Bukhaaree reported it in his “sahih” from Abu Moosaa رضي اهلل عنه: “We received the news of the departure of the Prophet ﷺ (to al-Madeenah) while we were in Yemen. So we went on board a ship but our ship took us away to al-Najaashee in Abyssinia. There we met Ja`far Ibn Abu Taalib and stayed with him till we came (to alMadeenah) by the time when the Prophet ﷺ had conquered Khaibar. The Prophet ﷺ said: ❝O you people of the ship!

You will have (the reward of) two migrations.❞ Jaabir Ibn `Abdullaah رضي اهلل عنهما said: When Ja`far Ibn Abu Taalib رضي اهلل عنه returned from Abyssinia, the Messenger of Allaah ﷺ said: ❝I do not know what I should rejoice about more, the conquest of Khaibar or the return of Ja`far?❞ Shaikh al-Albaanee said in his checking of “Fiqh al-Seerah”: This hadith is “Hasan” and it was reported by alHaakim in “al-Mustadrak” (4249). Al-Tabaraanee reported in al-Kabeer (1469) as a “Mursal” (hurried or disconnected) narration from al-Sha`bee, and its chain (till al-Sha`bee) is “sahih”. In another narration, al-Haakim in al-Mustadrak (4941) has connected this from a different route that al-Sha`bee narrated from Jaabir, but in its chain is some weakness and this is why al-Dhahabee said in “al-Talkhees”: “What is correct is that this is a “Mursal” narration.” This has another route, al-Baihaqee reported it, as was mentioned in “al-Bidaayah” (4/206), from Abu al-Zubair from Jaabir, but in its chain is someone who I do not know. It has further supporting chain from the hadith of Abu Juhaifah, reported by al-Tabaraanee in “al-Sagheer” (30) and “al-Kabeer” (1470) but its chain is “Dha`eef” (Weak). See “al-Majma`” (9/272) of al-Haithamee for more benefits. In the end, the hadith with all the different routes is “Qawiy” (Strong), and al-Haakim had graded it as “sahih”. [Fiqh al-Seerah (1/379)]] 231 I (al-Albaanee) say: “The possibility of this error is most likely, especially when in the chain there is one (Abu Ishaaq) who got mixed-up, as was mentioned earlier.

But al-Haafidh said in “al-Fath” (7/189): “It is possible to reconcile (these different wordings), perhaps Abu Moosaa first migrated (from Yemen) to Makkah and accepted Islaam. Then the Prophet ﷺ instructed him to migrate with those who are migrating to Abyssinia. He (Abu Moosaa) perhaps then went to the land of his people, which is opposite to Abyssinia, towards its east. When the news that the Prophet ﷺ and his Companions have settled in Madeenah reached him, he and those from his people who had accepted Islaam migrated towards Madeenah. But the wind outburst took their ship towards Abyssinia. And this is what might have happened, and this way, two reports are reconciled.

This is what is relied upon, and Allaah knows best. This is why Abu Moosaa said: “We received the news of the migration of the Prophet ﷺ (to al-Madeenah) while we were in Yemen”, (i.e. he is referring to news that reached him about the Prophet’s migration to al-Madeenah) and not referring to the news of the advent of the Prophet ﷺ…” 232 sahih al-Bukhaaree (3876) He (al-Bukhaaree) has also reported a longer hadith, in another place in his “sahih”. 233 I (al-Albaanee) say: Imaam Muslim only reported the longer hadith in his “sahih” (2502-169), only in one place, under the heading: “Virtues of the Companions”, whereas, al-Bukhaaree reported the longer hadith in his “sahih” in two places (3136, 4230), which will be mentioned later in this book, under the chapter: “Conquest of Khaibar”. [TN: Allaah have mercy on Shaikh al-Albaanee, he passed away before he could reach the chapter where Ibn Katheer mentioned this hadith in his “al-Seerah”. The following is the hadith as reported in the Saheehain: Narrated Abu Moosaa رضي اهلل عنه: “We got the news of the migration of the Prophet ﷺ while we were in Yemen, so we set out migrating to him. We were, I and my two brothers, I being the youngest, and one of my brothers was Abu Burdah and the other was Abu Ruhm. We were over fifty (or fifty-three or fifty-two) men from our people. We got on board a ship which took us to al-Najaashee in Abyssinia, and there we found Ja`far Ibn Abu Taalib and his companions with al-Najaashee.

Ja`far said (to us): “Allaah’s Messenger ﷺ has sent us here and ordered us to stay here, so you too, stay with us.” We stayed with him till we all left (Abyssinia) and met the Prophet ﷺ at the time when he had conquered Khaibar. He gave us a share from its booty. He gave only to those who had participated in the conquest with him, but those who did not participate in Khaibar’s conquest, he did not give any share to them except the people of our ship, besides Ja`far and his companions, whom he gave a share as he did for them (i.e. the people of the ship).” [sahih al-Bukhaaree (3136)] Narrated Abu Moosaa رضي اهلل عنه: “The news of the migration of the Prophet ﷺ (from Makkah to al-Madeenah) reached us while we were in Yemen. So we set out as emigrants towards him. We were (three) I and my two brothers. I was the youngest of them, and one of the two was Abu Burdah, and the other, Abu Ruhm, and our total number were either fifty-three or fifty-two men from my people.

We got on board a boat and our boat took us to al-Najaashee in Abyssinia. There we met Ja`far Ibn Abu Taalib and stayed with him. Then we all came (to alMadeenah) and met the Prophet ﷺ at the time of the conquest of Khaibar. Some of the people used to say to us – i.e. to the people of the ship -, “We have migrated before you.” Asmaa’ Bint `Umais, who was one of those who had come with us (to Abyssinia), came as a visitor to Hafsah, the wife the Prophet ﷺ; she (Asmaa’) had migrated along with those other Muslims who migrated to al-Najaashee. `Umar came to Hafsah while Asmaa’ Bint `Umais was with her. `Umar, on seeing Asmaa,’ said: “Who is this?” She said: “Asmaa’ Bint `Umais.” `Umar said: “Is she the Ethiopian? Is she the sea-faring lady?” Asmaa’ replied: “Yes.” `Umar said: “We have migrated before you (people of the boat), so we have got more right than you over Allaah’s Messenger ﷺ.” On that Asmaa’ became angry and said: “No, by Allaah, while you were with Allaah’s Messenger ﷺ who was feeding the hungry ones amongst you, and advised the ignorant ones amongst you, while we were in the far-off hated land of Abyssinia, and all that was for the sake of Allaah and for the sake of Allaah’s Messenger ﷺ. By Allaah, I will not eat any food, nor drink anything till I inform Allaah’s Messenger ﷺ of all that you have said.

There we were harmed and frightened. I will mention this to the Prophet ﷺ and will not tell a lie or curtail your saying or add something to it.” So when the Prophet ﷺ came, she (Asmaa’) said: “O Allaah’s Prophet, `Umar has said such-and-such.” He said (to Asma’): ❝What did you say to him?❞ Asmaa’ said: “I told him such-and-such.” The Prophet ﷺ said: ❝He (i.e. `Umar) has not got more right than you people over me, as he and his companions have (the reward of) only one migration, and you, the people of the boat, have (the reward of) two migrations.❞ Asmaa’ later on said: “I saw Abu Moosaa and the other people of the boat coming to me in successive groups, asking me about this narration,, and to them, nothing in the world was more cheerful and greater than what the Prophet ﷺ had said about them.” Abu Burdah (the sub-narrator) added: Asmaa’ said: “I saw Abu Moosaa requesting me to repeat this narration again and again.” [sahih al-Bukhaaree (4230, 4231) and sahih Muslim (2502-169, 2503)]] Yunus Ibn Bukair narrated from Ibn Is-haaq, that al-Zuhree informed us, on the authority of Abu Bakr Ibn `Abdul Rahmaan Ibn Haartih Ibn Hishaam, from Umm Salamah رضي اهلل عنها (the wife of the Prophet ﷺ), that she said: “When Makkah became constringent and confined, and the Companions of the Messenger of Allaah ﷺ were being persecuted and tortured and were being afflicted in their Deen and being compelled to renounce their religion, and when the Messenger of Allaah ﷺ could not repel that from them, while the Messenger of Allaah ﷺ was protected by his people and his uncle so that nothing could reach him which he disliked or that which his Companions were going through. He ﷺ said to them: ❝In the land of al-Habashah (Abyssinia) is a king who does not oppress anyone (living there) with him. So go there to his land till Allaah provides for you relief and a way out of what you are going through.❞ So we went there in successive groups, and upon reaching there we regrouped. We were in the best land and under the best supporter, and we felt safe to practice our religion and did not fear any oppression. When Quraish saw that we have found a safe haven, they were outraged and agreed to send someone to al-Najaashee concerning us, so that he expels us from his land and returns us to them (the Quraish).

So they sent `Amr Ibn al-`Aas and `Abdullaah Ibn Abee Rabee`ah. They collected gifts for al-Najaashee and for his bishops, (courtiers and high officials). There was not a man that they recalled except they bought for him a gift, and they (the Quraish) said to them: ‘Give to each bishop a gift before you speak to al-Najaashee concerning them (the Muslims), then give al-Najaashee his gifts, and if it is possible for you to ask him to hand them over to you before he speaks to them, then do so.’ They set out and came to al-Najaashee, and they did not come to any bishop except that they gave him his gift and said to each one of them: ‘We have come to this king (of yours) concerning some foolish young men of ours (who have come to this land); they have left the religion of their people and they have not entered your religion, [they have invented a religion that neither we nor you recognize]. Their people have sent us so that the king sends them back to their people. So, when we speak to the king concerning them, advise him to hand them over to us.’ They (the bishops) said: ‘Yes (we will do that).’ They then presented the gifts to al-Najaashee, and among the goods of Makkah that he liked the most was leather. When they entered upon him and gave him his gifts, they said to him: ‘O king!

Some foolish young men of ours have left the religion of their people and they have not entered your religion; they have invented a religion that neither we [nor you] recognize, and they have come to your land. The nobles of their people, their fathers, uncles, and clans have sent us to you concerning them, to bring them back, for they know best how to handle them, and (of a surety) they will not enter your religion so that it would prevent you from expelling them.’ But al-Najaashee got angry and said: ‘No, by Allaah, I shall never hand them over to them; I shall never expel people who came seeking my protection and settled in my land and chose me over all others - until I summon them and ask them about what these two are saying concerning them. Then if they are as these two say, I shall hand them over to them to return them to their people, but if they are not like that, I shall keep them away from them and I shall be kind to them so long as they are under my protection.’ (The sub-narrator added): The bishops advised the king to hand them over to them, but he said: ‘No, by Allaah! Not until I hear what they have to say, and know what they are upon.’ When they (the Muslims) entered upon him, they greeted him with “Salaam” and did not prostrate to him. He (al-Najaashee) said (to Ja`far): ‘O chief, will you not explain to me why you don’t greet me like the greeting of those who come to us from your people? And tell me what you say about `Eesaa?

And what is your religion? Are you Christians?’ He (Ja`far) said: “No.” He asked: ‘Are you Jews?’ He said: “No.” He asked: ‘Are you upon the religion of your people?’ He said: “No.” He asked: ‘Then what is your religion?’ He replied: “Islaam (is our religion).” He asked: ‘And what is Islaam?’ He replied: “We worship Allaah alone and associate no partners with Him in worship.” He asked: ‘Who brought you this?’ He replied: “A man from among us brought this to us, we knew of his lineage, his sincerity, his trustworthiness, and his dignity. Allaah had sent him to us like how He had sent Messengers to earlier generations. He (the Messenger ﷺ) commanded us to be righteous, speak the truth, fulfill the promises, render back trusts; he forbade us to worship idols, and instructed us to worship Allaah alone, and not associate anything with Him (in worship). We believed in him and recognized the Words of Allaah, and we learned that what he has brought is from Allaah. But when we did that, our people turned against us, and they turned against the truthful Prophet, and they disbelieved in him and sought to kill him, and they tried to make us (give up our religion and) go back to worshiping idols.

So we fled towards you with our religion, our blood and our people. Then al-Najaashee said: ‘By Allaah, this and what Moosaa ( عليه السالم) brought came from the same lamp.’ Ja`far said: “As for the greetings, the Messenger of Allaah ﷺ informed us that the greetings of the people of Paradise will be saying: “Assalaamu `Alaikum”, and he commanded us with the same. So we greeted you with what we greet each other. As for `Eesaa Ibn Maryam, then he is the slave of Allaah and His Messenger, and His Word which He bestowed upon Maryam, and a Spirit created by Him, and a son of the Virgin.” Al-Najaashee picked up a stick (from the ground) and said: ‘By Allaah! (`Eesaa) Ibn Maryam is no different than what you have said, not even as much as (the width or thickness of) this stick.’ The high officials of Abyssinia said: ‘By Allaah! If the people of Abyssinia hear this (from you), they will revolt against you.’ He said: ‘By Allaah!

I do not say (and believe) about `Eesaa (Ibn Maryam) other than this. And Allaah did not listen to the people concerning me when he gave me this kingdom, so why should I listen to them and go against Him? I seek Allaah’s refuge from this!’ al-Najaashee summoned them (the Muslims), and nothing was more hateful to `Amr Ibn al-`Aas and `Abdullaah Ibn Abee Rabee`ah than that al-Najaashee should listen to what they (the Muslims) had to say. When the messenger from al-Najaashee came to them (the Muslims), they met together and (some) said: “What will you say (to him)?” the (others) replied: “And what will we say? By Allaah, we will say what we know and what we are upon concerning our religion, and what our Prophet brought to us, no matter what happens.’ When they entered upon him, the one to speak with alNajaashee was Ja`far Ibn Abu Taalib رضي اهلل عنه. Al-Najaashee said to him: ‘What is this religion that you are upon?

You have separated from the religion of your people and have not accepted Judaism or Christianity.’ Ja`far replied to him: “O king! We were a people who were into Shirk (polytheism), we used to worship idols, eat dead meat, mistreat our neighbors, and we used to permit crimes amongst us regarding the spilling of blood and other than that. We were like this until Allaah sent to us a Messenger from among us; we knew of his lineage, his sincerity, his trustworthiness, and his dignity. He called us to Allaah, to believe in Him alone and to worship Him, and to give up what we and our fathers used to worship of rocks and idols. And he commanded us to uphold ties of kinship, treat the neighbors nicely, and to pray to Allaah alone and Fast for His sake and worship none other than Him.” [From another chain, from the narration of Ziyaad from Ibn Is-haaq, 234 with the addition: “He called us to Allaah, to believe in Him alone and to worship Him, and to give up what we and our fathers used to worship of rocks and idols. And he commanded us to speak the truth, render back trusts, uphold ties of kinship, treat neighbors well, and refrain from crimes and bloodshed; he forbade us to commit immoral actions, speak falsehood, consume the wealth of orphans, and slander chaste women.

He instructed us to worship Allaah alone and not associate anything with Him (in worship); he enjoined us to pray, give Zakaah, and Fast – and he listed the commandments of Islaam.” Ja`far added: “So we believed in him and followed that which he brought. So we worshiped Allaah alone and did not associate anything with Him. We regarded as forbidden that which he forbade to us and we regarded as permissible that which he permitted to us. But our people turned against us, they tortured us and put us to trials, and tried to make us give up our religion and go back to worshiping idols instead of worshiping Allaah, and so that would regard as permissible that which we used to regard as permissible of evil things (during our days of ignorance). But when they persecuted us and mistreated us, and tried to make us give up our religion, we came to your land, and chose you over all others; we sought your protection and hoped that we would not be mistreated in your land, O king.” She (Umm Salamah) said: “Al-Najaashee said to them: ‘Do you have with you any of that which he brought from Allaah?’ Ja`far 234 (Shaikh al-Albaanee said): He is Ziyaad al-Bakkaa’ee, one of the narrators of “al-Seerah” who narrated from Ibn Is-haaq, and it is through this chain that Ibn Hishaam chose to narrate it in his “al-Seerah” while excluding the chain from Yunus Ibn Bukair from Ibn Is-haaq. Between both these narrations, there are some differences, and this is why we see that the author (Ibn Katheer) highlighted the differences between these two chains regarding this hadith.

Even though he (Ibn Katheer) did not mention when the narration through Ziyaad ended, I (al-Albaanee) marked it with the brackets. replied to him: “Yes.” Al-Najaashee said: ‘Recite it to me.’ So he recited to him the beginning of Surah Maryam (كهيعص), and by Allaah, al-Najaashee wept until his beard became wet and his bishops also wept until their books became wet when they heard what he recited to them.”] 235 Then al-Najaashee said: ‘This and what Moosaa (عليه السالم) brought came from the same lamp.’ (Then he addressing the two said): ‘Go away, for we will never hand them over to you or harm them.’” Umm Salamah said: “When they left his presence, `Amr Ibn al-`Aas said: ‘By Allaah! Tomorrow I shall tell him of something that he will regard as serious, and by means of that I will be able to eradicate them.’” She said: “`Abdullaah Ibn Rabee`ah, who was the more reasonable of the two men towards us, said: ‘Do not do it, for they have ties of kinship with us, even though they have differed from us.’ (Amr) said: ‘By Allaah! I shall certainly tell him that they claim that `Eesaa Ibn Maryam is a slave (of Allaah).’” She said: “Then he (`Amr) came to al-Najaashee the next day and said to him: ‘O king! They say something very serious about `Eesaa Ibn Maryam; sent for them and ask them what they say about him.’ So he sent for them to ask them about that. Nothing like that had happened to us before, so the people gathered and said to one another: “What will you say about `Eesaa when he asks you about him?” They said: “By Allaah! We will say what Allaah said about him, and what our Prophet had mentioned about him, no matter what the consequences.” When they entered upon him, he (al-Najaashee) said to them: ‘What do you say about `Eesaa Ibn Maryam?’ Ja`far Ibn Abu Taalib said to him: “We say about him what our Prophet taught: ‘he is the slave of Allaah and His Messenger, a Spirit created by Him and His Word that He bestowed upon Maryam the Virgin.’” Al-Najaashee struck his hand on the ground and picked up a stick, then he said: ‘`Eesaa Ibn Maryam is no different than what you have said, not even as much as (the width or thickness of) this stick.’ His bishops around him groaned when he said that.

So he said (to the bishops): ‘Even if you groan, by Allaah!’ (Then he said to the Muslims): ‘Go, for you are safe in this land. Whoever annoys you will be punished. I would not like to have a mountain of gold in return for harming anyone of you. Give these two their gifts back to them; we have no need for them. By Allaah! Allaah did not take from me a bribe when He restored my kingdom to me, so why should I take a bribe to go against Him (concerning them)?

And He (Allaah) did not listen to the people concerning me, so why should I listen to them and go against Him?’ So both of them left him, defeated and with their gifts returned to them, and we stayed with him, in the best land and under the best supporter.” She said: “By Allaah! We remained like that until some trouble befell him – i.e. someone competed with him for his kingdom – and by 235 And here ends the narration through the chain of Ziyaad, and this is what Ibn Hishaam reported in his “alSeerah” (1/359-360), and the additions are from him. Allaah, we never knew any grief or worry worse than that which befell us for fear that (this contender) would prevail over al-Najaashee, and there would come a man who did not recognize our status as al-Najaashee did. Al-Najaashee marched forth, and they were separated by the Nile. The Companions of the Messenger of Allaah ﷺ said: “Who will go out and watch the battle, then bring us the news?” Al-Zubair Ibn al- `Awwaam said: “I will.” He was one of the youngest of the people. They inflated a waterskin and he tied it to his chest, then he swam, floating with it, until he reached the other side of the Nile, where the people had met in battle.

Then he went and watched them, and we prayed to Allaah to grant victory to al-Najaashee over his enemy and make him stronger in his land and give him full control over Abyssinia. We remained with him, in the best situation, until we came to the Messenger of Allaah when he ﷺ was in Makkah. 236 (But some of us stayed behind).” 237 Al-Zuhree said: `Urwah Ibn al-Zubair also narrated this hadith from Umm Salamah رضي اهلل عنها. `Urwah asked (al-Zuhree): ‘Do you know what al-Najaashee meant when he said: ‘Allaah did not take from me a bribe when He restored my kingdom to me, so why should I take a bribe to go against Him (concerning them)? And He (Allaah) did not listen to the people concerning me, so why should I listen to them and go against Him?’’ I (alZuhree) said: ‘I don’t know, as Abu Bakr Ibn `Abdul Rahmaan Ibn Haartih Ibn Hishaam did not narrate to me about its meaning from Umm Salamah.’ `Urwah said: (My aunt) `Aaishah رضي اهلل عنها informed me: “Al-Najaashee’s father was a king of the people (of Abyssinia), and he had a brother who had twelve sons. As for al-Najaashee’s father, he had no other son except for al-Najaashee. The (elites) of Abyssinia formed an opinion among themselves and said: ‘If we kill the father of al-Najaashee, and his brother takes over as the king, and he has twelve sons from his progeny, they will inherit the kingdom, and Abyssinia will live (and flourish) for a long time to come. They will not have clashes between them.

So they turned against him (al-Najaashee’s father) and killed him, and his brother became the king. (Al-Najaashee grew under his uncle’s care) and was wise, prudent and resolute. He got his uncle’s favor and all the affairs went through him. When the (elite) of Abyssinia saw his position with his uncle, they said: ‘This lad has overtaken the affairs of his uncle, and we fear that he will be made the ruler over us. If he comes to know that we had killed his father and he becomes the ruler, not a noble will be left among us except that he would be killed.’ So they discussed whether to kill him or to have him exiled. So they approached his uncle and said to him: ‘We have seen 236 I (al-Albaanee) say: This complete narration with this wording was also reported by Imaam Ahmad in his Musnad (1740, 22498), [TN: and the Shaikh graded this narration as “Hasan”, which is mentioned in the succeeding pages.] 237 Al-Baihaqee in “al-Dalaail” (2/301-304) the position this youth enjoys with you, and you know that we killed his father and allowed you to take his place (as a king).

We fear that he would become the ruler over us and would have us all killed. So you either kill him or have him expelled from our country.’ His uncle replied: ‘Woe to you! Previously you killed his father and today you want me to kill him? Rather, expel him from your land.’ So, they took al-Najaashee to the marketplace and for six hundred Dirhams they sold him to a merchant who (planned) to take him on board a ship (to another country). It was autumn, and that evening the rain clouds had gathered. His uncle went out to soak in the rain but was fatally struck by lightning.

(After his demise), the (elite) of Abyssinia rushed towards his sons but found that all of them were foolish; not a single one of them was of sound judgment. The news spread wide across the land. So, some of them said to the others: ‘By Allaah! You know well that your rightful king – without whom the affairs of the country are not managed – is the one whom you have sold yesterday. So, if you wish well for Abyssinia, then find him before he is taken away.’ They went out in search of alNajaashee and the person who had bought him. When they found them, they took him and brought him (to the palace) and placed a crown over his head, and made him sit on the throne, and made him the king.

The merchant said: ‘Return me my money as you took away my slave.’ They refused, so he said: ‘By Allaah, then I will speak to the king.’ So he went to him and said: ‘O king, I had purchased a slave from the marketplace and paid his price, but those who sold him to me have taken him away and have refused to return me my wealth.’ So this was the first test for al-Najaashee’s wisdom and justice. He said: ‘Either you return his wealth or give him back his slave so that he returns with what is his.’ They replied: ‘Rather, we will return his money.’” So `Urwah said: ‘This is why he had said: ‘Allaah did not take from me a bribe when He restored my kingdom to me, so why should I take a bribe to go against Him (concerning them)? And He (Allaah) did not listen to the people concerning me, so why should I listen to them and go against Him?’’ 238 238 I (al-Albaanee) say: The hadith in its complete length is mentioned in “al-Seerah” of Ibn Hishaam, from his route on the authority of Ziyaad al-Bakkaa’ee from Ibn Is-haaq which was mentioned earlier, with some sentences preceding, and some succeeding others and some were omitted. Abu Nu`aim also reported this in his “al-Dalaail” (81-84) from a different route from Ibn Is-haaq. Imaam Ahmad also reported this in his “Musnad” (1740, 22498), but excluding the narration of al-Zuhree from `Urwah from `Aaishah. And its chain is “Hasan” and its narrators are all reliable, from the narrators of “Saheehain”.

Al-Haithamee said in “Majma`” (6/27): “It was narrated by Imaam Ahmad and its narrators are all of the level of “sahih” except for Ibn Is-haaq, and he was clear that he heard this narration (from al-Zuhree).” [TN: In “al-Saheehah (3190), Shaikh al-Albaanee said: The statement of the Prophet ﷺ: ❝In the land of alHabashah (Abyssinia) is a king who does not oppress anyone (living there) with him. So go there to his land till Allaah provides for you relief and a way out of what you are going through.❞, was reported by al-Baihaqee in “al-Sunan al-Kubraa” (17734) with a concise narration, and the complete narration with its full length in “alDalaail” (2/301). This narration is also in “al-Seerah” (1/343) of Ibn Hishaam, “on the authority of Ibn Is-haaq, that he said:…”, and he narrated the hadith without mentioning the chain, with the wordings: ❝Only if you were to travel to the land of al-Habashah, for there is a king who does not oppress anyone (living there) with him, and it is the land of the truthful. So go there to his land till Allaah provides for you relief and a way out of what you are going through.❞ Imaam Ahmad also reported this in his “Musnad” (1740, 22498), but without the statement of the Prophet ﷺ, and I (al-Albaanee) say that its chain is “Jayyid”. – end of quote from al-Saheehah. The complete narration as reported in Musnad of Imaam Ahmad is as follows: It was narrated that Umm Salamah رضي اهلل عنها, the daughter of Abu Umayyah Ibn al-Mugheerah and the wife of the Prophet ﷺ, said: “When we came to the land of Abyssinia, we stayed under the protection of the best supporter, al-Najaashee, and we felt safe to practice our religion and we worshiped Allaah without being bothered or hearing anything we disliked. When news of that reached Quraish, they decided to send two tough men to alNajaashee concerning us and to give al-Najaashee gifts of some of the goods of Makkah.

Among the goods of Makkah that he liked best was leather, so they collected a great deal of leather and they did not leave any of his bishops except that he was given a gift. Then they sent that with `Abdullaah Ibn Abee Rabee`ah Ibn al-Mugheerah al-Makhzoomee and `Amr Ibn al-`Aas Ibn Waa’il al-Sahmee, and they (Quraish) told them what to do. They said to them: ‘Give to each bishop a gift before you speak to al-Najaashee concerning them (the Muslims), then give alNajaashee his gifts, then ask him to hand them over to you before he speaks to them.’” She said: “They set out and came to al-Najaashee when we were in the best land and under the best supporter, and they did not come to any bishop except they gave him his gift before they spoke to al-Najaashee. And they said to each bishop: ‘Some foolish young men of ours have come to the land of the king; they have left the religion of their people and they have not entered your religion, they have invented a religion that neither we nor you recognize. The nobles of their people have sent us to the king concerning them so that we can bring them back. When we speak to the king concerning them, advise him to hand them over to us and not to speak to them, for their people know best about them and how to handle them, and they know best about their faults.’ They (the bishops) said to them: ‘Yes (we will do that).’ Then they brought their gifts to al-Najaashee and he accepted them from them.

Then they spoke to him and said: ‘O king! Some foolish young men of ours have come to your land, and they have left the religion of their people and they have not entered your religion; they have invented a religion that neither we nor you recognize. The nobles of their people, their fathers, uncles, and clans have sent us to you concerning them, to bring them back, for they know best how to handle them and they know best their faults.” She said: “Nothing was more hateful to `Abdullaah Ibn Abee Rabee`ah and `Amr Ibn al-`Aas than that al-Najaashee should listen to what they (the Muslims) had to say. The bishops around him said: ‘They have spoken the truth, O king! Their people know best how to handle them and they know best about their faults. So hand them over to them and let them take them back to their land and their people.’ But al-Najaashee got angry and said: ‘No, by Allaah, I shall never hand them over to them; I shall never expel people who came seeking my protection and settled in my land and chose me over all others - until I summon them and ask them about what these two are saying concerning them.

Then if they are as these two say, I shall hand them over to them to return them to their people, but if they are not like that, I shall keep them away from them and I shall be kind to them so long as they are under my protection.’ Then he sent for the Companions of the Messenger of Allaah ﷺ and summoned them. When his messenger came to them, they met together and said to one another: “What will you say to the man when you go to him?” They said: “By Allaah! We shall say what our Prophet ﷺ taught us and enjoined upon us, no matter what the consequences.” When they came to him, al-Najaashee had also summoned his bishops and they had spread their books around him. He asked them: ‘What is this religion for which you left your people, and you did not enter my religion or the religion of any of these nations?’” She said: “The one who spoke was Ja`far Ibn Abu Taalib. He said to him: “O king! We were ignorant people, worshiping idols, eating dead meat, committing immoral actions, severing ties of kinship and mistreating neighbors; the strong among us would devour the weak.

We were like this until Allaah sent to us a Messenger from among us; we knew of his lineage, his sincerity, his trustworthiness, and his dignity. He called us to Allaah, to believe in Him alone and to worship Him, and to give up what we and our fathers used to worship of rocks and idols. And he commanded us to speak the truth, render back trusts, uphold ties of kinship, treat neighbors well, and refrain from crimes and bloodshed; he forbade us to commit immoral actions, speak falsehood, consume the wealth of orphans, and slander chaste women. He instructed us to worship Allaah alone and not associate anything with Him; he enjoined us to pray, give Zakaah, and Fast – and he listed the commandments of Islaam – and we believed in him and followed that which he brought. So we worshiped Allaah alone and did not associate anything with Him. We regarded as forbidden that which he forbade to us and we regarded as permissible that which he permitted to us.

But our people turned against us, they tortured us and put us to trials, and tried to make us give up our religion and go back to worshiping idols instead of worshiping Allaah, and so that would regard as permissible that which we used to regard as permissible of evil things (during our days of ignorance). But when they persecuted us and mistreated us, and tried to make us give up our religion, we came to your land, and chose you over all others; we sought your protection and hoped that we would not be mistreated in your land, O king.”” She said: “Al-Najaashee said to them: ‘Do you have with you any of that which he brought from Allaah?’ Ja`far replied to him: “Yes.” Al-Najaashee said: ‘Recite it to me.’ So he recited to him the beginning of Surah Maryam (كهيعص), and by Allaah, al-Najaashee wept until his beard became wet and his bishops also wept until their books became wet when they heard what he recited to them. Then al-Najaashee said: ‘This and what Moosaa (عليه السالم) brought came from the same lamp.’ (Then he addressing the two said): ‘Go away, for we will never hand them over to you or harm them.’” Umm Salamah said: “When they left his presence, `Amr Ibn al-`Aas said: ‘By Allaah! Tomorrow I shall tell him of something that he will regard as serious, and by means of that I will be able to eradicate them.’” She said: “`Abdullaah Ibn Rabee`ah, who was the more reasonable of the two men towards us, said: ‘Do not do it, for they have ties of kinship with us, even though they have differed from us.’ (Amr) said: ‘By Allaah! I shall certainly tell him that they claim that `Eesaa Ibn Maryam is a slave (of Allaah).’” She said: “Then he (`Amr) came to al-Najaashee the next day and said to him: ‘O king! They say something very serious about `Eesaa Ibn Maryam; sent for them and ask them what they say about him.’ So he sent for them to ask them about that.

Nothing like that had happened to us before, so the people gathered and said to one another: “What will you say about `Eesaa when he asks you about him?” They said: “By Allaah! We will say what Allaah said about him, and what our Prophet had mentioned about him, no matter what the consequences.” When they entered upon him, he (al-Najaashee) said to them: ‘What do you say about `Eesaa Ibn Maryam?’ Ja`far Ibn Abu Taalib said to him: “We say about him what our Prophet taught: ‘he is the slave of Allaah and His Messenger, a Spirit created by Him and His Word that He bestowed upon Maryam the Virgin.’” Al-Najaashee struck his hand on the ground and picked up a stick, then he said: ‘`Eesaa Ibn Maryam is no different than what you have said, not even as much as (the width or thickness of) this stick.’ His bishops around him groaned when he said that. So he said (to the bishops): ‘Even if you groan, by Allaah!’ (Then he said to the Muslims): ‘Go, for you are safe in this land. Whoever annoys you will be punished. I would not like to have a mountain of gold in return for harming anyone of you. Give these two their gifts back to them; we have no need for them.

By Allaah! Allaah did not take from me a bribe when He restored my kingdom to me, so why should I take a bribe to go against Him (concerning them)? And He (Allaah) did not listen to the people concerning me, so why should I listen to them and go against Him?’ So both of them left him, defeated and with their gifts returned to them, and we stayed with him, in the best land and under the best supporter.” She said: “By Allaah! We remained like that until some trouble befell him – i.e. someone competed with him for his kingdom – and by Allaah, we never knew any grief or worry worse than that which befell us for fear that (this contender) would prevail over al-Najaashee, and there would come a man who did not recognize our status as al-Najaashee did. Al-Najaashee marched forth, and they were separated by the Nile. The Companions of the Messenger of Allaah ﷺ said: “Who will go out and watch the battle, then bring us the news?” Al-Zubair Ibn al-`Awwaam said: “I will.” He was one of the youngest of the people.

They inflated a waterskin and he tied it to his chest, then he swam, floating with it, until he reached the other side of the Nile, where the people had met in battle. Then he went and watched them, and we prayed to Allaah to grant victory to al-Najaashee over his enemy and make him stronger in his land and give him full control over Abyssinia. We remained with him, in the best situation, until we came to the Messenger of Allaah when he ﷺ was in Makkah.” [Musnad Ahmad (1740, 22498) and its chain is “Hasan”]] And from the route of Ibn Is-haaq, the two men from Quraish who went to Abyssinia were: `Amr Ibn al-`Aas and `Abdullaah Ibn Abee Rabee`ah. And from the route of Moosaa Ibn `Uqbah and others, they said the two were: `Amr Ibn al-`Aas and `Umaarah Ibn al-Waleed Ibn al-Mugheerah – and he (`Umaarah) was one of the seven against whom the Prophet ﷺ had supplicated when they placed the abdominal contents of a camel on the back of the Prophet ﷺ while he was prostrating near the Ka`bah. 239 And this is how it was mentioned earlier - from the hadith of Ibn Mas`ood and Abu Moosaa al-Ash`aree. 240 Anyhow, when `Amr and `Umaarah left Makkah (for Abyssinia), the wife of `Amr had also accompanied him. `Umaarah was a young and handsome man, and he misbehaved with the wife of `Amr Ibn al-`Aas, and threw `Amr into the sea so that he would drown. But `Amr swam and returned to the boat. `Umaarah said to him: ‘If I knew you could swim, I wouldn’t have thrown you in the sea.’ So, `Amr held a grudge against him. Afterwards, when they both could not secure the Muhaajireen from al-Najaashee, `Umaarah had developed a relationship with some of the female family members of alNajaashee.

So `Amr betrayed him and disclosed this to al-Najaashee. So, al-Najaashee summoned him and had a spell cast on him, because of which he became insane. Al-Umawee reported a long story in which he mentioned that `Umaarah lived till the time of the Caliphate of `Umar Ibn al-Khattaab رضي اهلل عنه. And Allaah knows best. Ibn Is-haaq reported from his chain that Umm al-Mu’mineen, `Aaishah رضي اهلل عنها, said: “When al-Najaashee died, we were told that a light would be seen perpetually at his grave.” 241 Abu Dawood also reported this in his Sunan from the route of Ibn Is-haaq. 242 239 [TN: See chapter 28 of this book.] 240 [TN: The Ahaadeeth of these two already preceded in the beginning of this chapter.] 241 (Shaikh al-Albaanee said): Reported by Ibn Hishaam in his “al-Seerah” (1/364), and its chain is “Hasan” 242 (Shaikh al-Albaanee said): Reported in Sunan Abu Dawood (2523), with the wording: “…we used to say…” He reported it from the route of Salamah Ibn al-Fadhal from Ibn Is-haaq. Al-Haafidh said about Salamah: “He is truthful but makes many mistakes.” [TN: Shaikh al-Albaanee graded the narration of Sunan Abu Dawood, which is reported from the route of Salamah, as “Dha`eef”, but it has the supporting chain, from the narration of Ibn Hishaam which is “Hasan” and elevates this narration to the level of “Hasan li ghairihee”.] And it is reported in the “Saheehain” from Abu Hurairah رضي اهلل عنه: “Allaah’s Messenger ﷺ informed (the people) about the death of al-Najaashee on the very day he died.

He ﷺ went towards the Musalla (praying place) and the people stood behind him in rows, he ﷺ then said four Takbeers (i.e. offered the Funeral prayer).” 243 Imaam al-Bukhaaree also reported this from Jaabir Ibn `Abdullaah رضي اهلل عنهماthat when al-Najaashee died, the Prophet ﷺ said: ❝Today a pious man (from Abyssinia) has died. So get up and offer the funeral prayer for your brother As-hamah (al-Najaashee). ❞ 244 And this has also been reported from Anas Ibn Maalik, Ibn Mas`ood and others رضي اهلل عنهم. In some of the narrations his name is mentioned as: “As-hamah” (أصحمة), 245 and in some others, it is: “Mas-hamah”. The correct name is “As-hamah Ibn Bahr”, and he was a pious slave, wise and intelligent, just and knowledgeable رضي اهلل عنه. Yunus reported from Ibn Is-haaq: The name of al-Najaashee was “Mas-hamah”, but in the copy corrected by al-Baihaqee, it is: “As-ham”, its equivalent in `Arabic is “`Atiyyah”. Ibn Is-haaq also said: As for “al-Najaashee” then it is a title of the king like: “Khosrau” (Kisra) and “Heraclius” (Hiraql). 246 I (Ibn Katheer) say: He (Ibn Is-haaq) mentioned it this way, whereas he might have meant: “Caesar” (Qaisar) (instead of “Heraclius”). 247 As for “Caesar” (قيصر), it was the 243 sahih al-Bukhaaree (1245, 1318, 1327, 1328, 1333, 3880) and sahih Muslim (951-62, 63); see also “Ahkaam al-Janaaiz” (89-90) of Shaikh al-Albaanee. 244 sahih al-Bukhaaree (1317, 1320, 1334, 3877, 3878, 3879) and sahih Muslim (952-64, 65, 66; 953-67) 245 (Shaikh al-Albaanee said): This is more correct because the Shaikhain (al-Bukhaaree and Muslim) agreed upon this narration, from the hadith of Abu Hurairah and Jaabir رضي اهلل عنهما.

As for the narration which is mentioned next, it is not authentic, which I will clarify. 246 I (al-Albaanee) say: This was reported by al-Hakim in “al-Mustadrak” (4244), on the authority of Yunus Ibn Bukair, and the chain of this narration is “Mu`dhal Dha`eef” (weak because of omission of two or more consecutive narrators from the chain of narration) as it is clearly apparent. So, his correct name was: “As-hamah”, as mentioned earlier (from the narration of Saheehain). title given to the one who ruled al-Shaam (greater Syria) and the Roman Empire. “Khosrau” (كسرى) was the title given to the one who ruled Persia. “Pharaoh” (Fir`aun - فرعون) was the title given to the one who ruled Egypt. “Al-Muqawqis” (املقوقس) was the title of the one who ruled Alexandria. “Tubbi`” ( تـ بَّع) was the title of the one who ruled Yemen. “Al-Najaashee” (النجاشي) was the title of the one who ruled al-Habashah (Abyssinia). “Batlaimoos” ( ب ط ل ي م وس) was the title of the one who ruled Greece; some said it was for “alHind (Indian sub-continent). “Khagan” (خاقان) was the title of the Mongolian ruler. Some of the scholars have said: The Prophet ﷺ offered the funeral prayer for him because he was hiding his faith from his people. So when he died, there was no one to offer the funeral prayer for him (in Abyssinia). This is why the Prophet ﷺ prayed for him (in absentia). They also said: If the funeral prayer was already offered for a person in his town, then it is not legislated to offer it in another town (in absentia).

This is why no funeral prayer was offered for the Prophet ﷺ except in Madeenah, neither the people of Makkah nor of any other place offered (in absentia). Similarly, when Abu Bakr, `Umar, `Uthmaan or any other Companions died, it is not narrated that funeral prayer in absentia was offered for them, except for the funeral prayer in the town he died. And Allaah knows best. 248 247 [TN: “Caesar” and “Khosrau” are titles of the kings and not their names, is further supported from the hadith that the Prophet ﷺ said: ❝If Caesar is ruined, there will be no Caesar after him; and if Khosrau is ruined, there will be no Khosrau, after him; and, by Him in Whose Hand my soul is, surely you will spend their treasures in Allaah’s cause.❞ [sahih al-Bukhaaree (3120, 3121, 3618, 6629, 6630) and sahih Muslim (2918-75, 76, 291977, 78), from the Ahaadeeth of Abu Hurairah and Jaabir Ibn Samurah رضي اهلل عنهما] 248 [TN: Regarding funeral prayer in absentia, Shaikh Muhammad Ibn Saaleh al-`Uthaymeen رمحه اهلل said: The most correct scholarly view is that offering the funeral prayer in absentia is not prescribed except when the funeral prayer has not been offered for the deceased, such as when a person dies in a Kaafir land and no one offers the funeral prayer for him, because it is obligatory to offer the funeral prayer. As for those for whom the funeral prayer has been offered, the correct view is that it is not prescribed to offer the funeral prayer for them, i.e., in absentia, because that was not narrated in the Sunnah except in the case of the al-Najaashee, because the funeral prayer was not offered for al-Najaashee in his own country. Hence the Prophet ﷺ offered the funeral prayer for him in Madeenah. Other great men and leaders died but there is no report that he ﷺ offered the funeral prayer for them.

Some of the scholars said: Whoever has benefited Islam by means of his wealth or knowledge, then funeral prayer may be offered for him in absentia, but if that is not the case then the funeral prayer should not be offered. Some scholars said that the funeral prayer may be offered in absentia in all cases, but this is the weakest of the scholarly views. [سبعون سؤاّلً ف أ حكام اجلنائز ص9 ]] [Shaikh al-Albaanee’s addition] Narrated `Umair Ibn Is-haaq: Ja`far رضي اهلل عنه said to the Messenger of Allaah ﷺ: “O Messenger of Allaah! Give me permission to migrate to a land where I can worship Allaah alone without fearing anyone (from the creation).” So he was granted permission and he went towards al-Najaashee. `Umair then said: `Amr Ibn al-`Aas (after embracing Islaam) informed him: “When I saw that Ja`far and his associates were enjoying peace and safety in Abyssinia, I became envious and thought of bringing him and his associates back (to Makkah). So I went to al-Najaashee’s (place) and said: ‘Allow permission for `Amr Ibn al-`Aas (meaning himself) to enter.’ When I was allowed to enter, I said: ‘In our land (i.e. Makkah), we have a cousin of this man who claims that people have no Ilaah (god worthy of being worshiped) except One Ilaah (i.e. Allaah).

By Allaah! If you do not relieve us of him (Ja`far) and his associates, my companions and I would never cross this sea for you again. Al-Najaashee said: ‘Where is he?’ I said: ‘He will only come if you send your messenger to him. He will not come with me alone.’ So, al-Najaashee sent his messenger with me and we found that he (Ja`far) was sitting with his associates. He was informed to come to al-Najaashee and he complied. When we arrived at the door of alNajaashee’s (place), I said: ‘Allow permission for `Amr Ibn al-`Aas to enter.’ And he (Ja`far) called from behind me saying: “Allow permission to the Group of Allaah عز وجلto enter.” A voice was heard and he was granted permission to enter before me.

So he entered and I entered after him. Al-Najaashee was sitting on his throne, so I went to him and sat in front of him and made Ja`far sit behind me. And between every two of his associates, I placed one of my companions.’ Al-Najaashee remained silent (for a long time) and we remained silent. [I said to myself: ‘Will this Abyssinian slave ever speak?’] Then al-Najaashee spoke and said: ‘Speak!’ I said: ‘We have in our land a cousin of this man who claims that people have no Ilaah (god worthy of being worshiped) except One Ilaah (i.e. Allaah). By Allaah, if you do not kill him, I would never cross this sea ever again.’ [Then al-Najaashee addressed `Amr’s companions: ‘What do you have to say?’ They said: ‘We are upon what `Amr has said.’ Al-Najaashee said: ‘O group of Allaah! Speak.’ So Ja`far read the Tashahhud. `Amr added: ‘By Allaah!

That was the day when I for the first time heard the Tashahhud.’ Ja`far said: “ أ ش ه د أ ن ّل إ ل ه إ ّل اللَّه و أ ش ه د أ نَّ ُّم مَّدًا ع ب د ه و ر س ول ه” (I bear witness that none has the right to be worshiped except Allaah, and I bear witness that Muhammad is His Slave and Messenger). Al-Najaashee said: ‘But what about you?’] Ja`far replied: “My cousin (i.e. the Prophet ﷺ) has spoken the truth, and I am upon his religion.” Then al-Najaashee made a loud noise, and then he said: ‘Was it the same Angel which visited Moosaa (عليه السالم)? And what do you have to say about `Eesaa Ibn Maryam?’ Ja`far said: “He (`Eesaa) is the Spirit created by Allaah, and His Word (which He bestowed upon Maryam).”’ `Amr added: ‘He (al-Najaashee) picked up something from the ground and said: ‘He (Ja`far) did not err in what he has said even to the likeness of this thing. By Allaah! Were it not for my kingdom, I would have followed you.’ Then he said to me: ‘I wish you and your companions should never come to me again. (and he said to Ja`far: ‘You are safe in my land.

Whoever hurt you will be killed and whoever insults you will be punished.’… (to its end) The hadith was reported by al-Tabaraanee and al-Bazzaar, and the words within the brackets are from his narration. 249 And Abu Maalik al-Ashja`ee narrated: I was sitting with Muhammad Ibn Haatib رضي اهلل عنه, and he said: The Messenger of Allaah said: ❝In a dream, I have been shown a place, a land of date palm trees, so go towards it.❞ Muhammad Ibn Haatib said: So (my father) Haatib and Ja`far took the sea route and went towards al-Najaashee, and I was born in that boat. (Shaikh al-Albaanee said): This was reported by Imaam Ahmad in his “Musnad” (18278), and its chain is “sahih”. And in another narration, Imaam Ahmad reported (15453, 18278, 27466), from another route, Muhammad Ibn Haatib رضي اهلل عنه narrated from his mother, Umm Jameel Bint alMujallil رضي اهلل عنها, she said: “I set out with you from Abyssinia. While we were a night or two nights distance from al-Madeenah, I cooked food for you but ran out of wood. So I went out to look for some more wood, and you overturned the pot and (the hot food) spilled on your arm. So I went to the Prophet ﷺ and said to him: ‘O Messenger of Allaah, may my father and mother be sacrificed for you, this is Muhammad Ibn Haatib, [and he is the first one to be named with your name].’ So he ﷺ put some spittle in 249 Al-Tabaraanee, and al-Bazzaar in his “Musnad” (1325), as well as in “Kashf al-Astaar (1740), and the wordings within the brackets are from him.

(Shaikh al-Albaanee said): This is how it was reported in “Majma` al-Zawaaid” (6/29), and al-Haithmaee said: “`Umair Ibn Is-haaq was considered as reliable by Ibn Hibbaan and others, and there is some word against him but it does not affect his reliability. The rest of the narrators of the chain are of the level of “sahih” (Shaikh al-Albaanee said): And from another route al-Baghawee also reported it in “al-Isaabah”, and he said: “Its chain is “Jayyid”” your mouth, wiped over your head, and supplicated for you, and then he ﷺ spat on your arm and said: أ ذ ه ب ال ب أ س ر بَّ النَّاس ، و اش ف أ ن ت الشَّاف ّل ش ف اء إ ّلَّ ش ف اؤ ك ، ش ف اءً ّل يـ غ اد ر س ق مًا ❝Lord of the people, remove the disease and cure him, for You are the Great Curer. There is no cure but through You, which leaves behind no disease.❞ And you did not get up from there except that your hand was healed.” 250 250 I (al-Albaanee) say: This was reported by al-Bukhaaree in his book “al-Taareekh” (1/17), as was mentioned in “al-Istee`aab” and the additional words in the brackets are from him. This is how it was also reported by alTabaraanee, as was mentioned in “Majma`” (6/28), and from the route of al-Tabaraanee, Abu Nu`aim reported it in “al-Dalaail” (pg. 168), but its chain is “Dha`eef” (Weak). But this is reported from a different chain in “alIsaabah”, so this is narration is strengthened by that one; especially, when the incident of the (cooking) pot, and the spittle, and the supplication is mentioned from another route from Muhammad Ibn Haatib, as reported by Imaam Ahmad and others with a “sahih” chain. [TN: Narrated Muhammad Ibn Haatib رضي اهلل عنه: “The content of the (cooking) pot spilled on my hand, so my mother took me to the Messenger of Allaah ﷺ while he was at some place, and he said some words and from which he said was: ❝Lord of the people, remove the disease and cure him, for You are the Great Curer. There is no cure but through You, which leaves behind no disease.❞ [Musnad Ahmad (15452, 18276, 18281).

These narrations are narrated with a “sahih” chain.] There is still another route for this hadith as reported in Musnad Ahmad (15454, 18277) but it is “Dha`eef” because in its chain is Shareek, who had a weak memory.] [TN: Before ending this chapter, one important point needs to be clarified. It has already preceded that `Amr Ibn al-`Aas was one of the staunch enemies of Islaam, and he was one of the delegates sent by Quraish to Abyssinia, in order to convince al-Najaashee to expel the Muslims and to hand them over to the Quraish. But all this was before he embraced Islaam. After he became Muslim, the Prophet ﷺ affirmed that `Amr had become a sincere Believer. `Uqbah Ibn `Aamer رضي اهلل عنه narrated that the Messenger of Allaah ﷺ said: ❝The people submitted while `Amr Ibn al-`Aas believed.❞ [Sunan al-Tirmidhee (3833) and graded as “Hasan” by Shaikh al-Albaanee. See al-Saheehah (155)] This is referring to the saying of Allaah تعاىل: َّ﴿ق ال ت اّلٌّع ر اب ء ام نَّا ق ل ل ﴾ تـ ؤ م ن وا و ل ـك ن ق ول وا أ س ل م ن ا و ل مَّا ي د خ ل اّلْي ـن ِف قـ ل وب ك م {The Bedouins say: “We believe.” Say (O Muhammad to them): “You do not believe, but say: ‘We have submitted,’ for Faith has not yet entered your hearts...”} {Surah al-Hujuraat (49): 14] Ibn Katheer said in his Tafseer: “Allaah chastises the Bedouins who, when they embraced Islaam, claimed for themselves the grade of faithful believers. However, Faith had not yet firmly entered their hearts.” –end of quote [End of Shaikh al-Albaanee’s addition] Narrated Abu Hurairah رضي اهلل عنه that the Messenger of Allaah ﷺ said: ❝The two sons of al-`Aas, Hishaam and `Amr are believers.❞ [Musnad Ahmad (8042, 8338, 8641, 8642), Mustadrak al-Haakim (5053, 5905) and graded as “Hasan” by Shaikh al-Albaanee in al-Saheehah (156)] Ibn Shumaasah reported: We visited `Amr Ibn al-`Aas رضي اهلل عنه when he was on his deathbed.

He wept for a long time and turned his face towards the wall. His son said: “O father, did not the Messenger of Allaah ﷺ give you the good news of such and such? Did he ﷺ not give you glad tidings of such and such?” Then he (`Amr) turned his face towards us and said: “The best thing which you can count upon is the affirmation that: Laa ilaaha illallaah (there is no true god except Allaah), and that Muhammad is the Messenger of Allaah. I have passed through three phases. I remember when I hated none more than I hated the Messenger of Allaah (ﷺ), and there was no other desire stronger in me than that of killing him. Had I died in that state, I would have definitely been one of the dwellers of Fire (Hell).

When Allaah instilled the love for Islaam in my heart, I went to Messenger of Allaah ﷺ and said: ‘Extend your right hand, so that I pledge allegiance to you.’ He ﷺ stretched out his right hand, but I withdrew my hand. He said: ❝What is the matter, O `Amr?❞ I said: ‘I wish to lay down same conditions.’ He ﷺ asked: ❝What conditions do you wish to put forward?❞ I replied: ‘To be granted forgiveness.’ He ﷺ said: ❝ Do you not know that (embracing) Islaam wipes out all that has gone before it (previous misdeeds). Verily, emigration wipes out all the previous sins, and the Hajj (pilgrimage) wipes out all the previous sins.❞ Thereafter, no one was dearer to me than Messenger of Allaah ﷺ, and none was more respectable than him in my eyes. So bright was his splendor that I could not gather enough courage to look at his face for any length of time. If I were asked to describe his feature, I would not be able to do so because I have never caught a full glimpse of his face. Had I died in that state I could have hoped to be one of the dwellers of Jannah.

Thereafter, we were made responsible for many things and in the light of which I am unable to know what is in store for me. When I die, no (female) mourner or fire should accompany my bier. When you bury me, fill my grave well with earth; then stand around my grave for the space of time within which a camel is slaughtered and its meat is distributed so that I may enjoy your intimacy, and in your presence ascertain what answer I can give to the Messengers of my Rabb (the angels in grave).” [sahih Muslim (121-192)] Shaikh al-Albaanee said in al-Saheehah: So based on these Ahaadeeth, it is nor permissible to insult and belittle `Amr Ibn al-`Aas رضي اهلل عنه – like how some of the modern day writers do today *, and many others do the same – all this because of the differences, rather, his fighting against `Alee رضي اهلل عنه. The thing which took place between him and `Alee does not negate his Imaan; as having Imaan does not mean that one is perfect and without fault, especially, when it is said that what happened was due to his (`Amr’s) judgment and not because of his desires. [See al-Saheehah (1/289)] * A lot of books and other materials over the internet, especially in the English language disparage some of the Companions, especially Mu`aawiyah and those who were with him, like `Amr Ibn al-`Aas رضي اهلل عنهم امجعني. Take for example the book: “Men around the Messenger”, written by Khaalid Muhammad Khaalid al-Misree. The author of this book tried to defame Abu Dharr, `Amr bin al-`Aas, Abu Moosaa al-Ash`aree, and Mu`aawiyah رضي اهلل عنهم.

Then there are those who did not even feel shy to defame even the likes of `Uthmaan رضي اهلل عنه. And Allaah’s help is sought.]