Saturday

Abu al-Aswad ad-Duʾali (Arabic: أَبُو ٱلْأَسْوَد ٱلدُّؤَلِيّ, Abū al-ʾAswad al-Duʾalīy; [The Father of Arabic Grammar]



Abu al-Aswad ad-Duʾali (Arabic: أَبُو ٱلْأَسْوَد ٱلدُّؤَلِيّ, Abū al-ʾAswad al-Duʾalīy; whose full name was ʾAbū al-Aswad ālim ibn ʿAmr ibn Sufyān ibn Jandal ibn Yamār ibn Hīls ibn Nufātha ibn al-ʿĀdi ibn ad-Dīl ibn Bakr, surnamed ad-Dīlī, or ad-Duwalī, was a tabi'i, the poet companion of Ali ibn Abi Talib and was one of the earliest, if not the earliest, Arab grammarians. He is known for writing the earliest treatise on Arabic grammar, through study of the Quran, explaining why he is sometimes known as the "Father of Arabic Grammar."

ad-Du'alī is said to have introduced the use of diacritics (consonant and vowel markings) to writing, and to have written the earliest treatises on Arabic linguistics, and grammar (nahw). He had many students and followers.

With the expansion of the early Islamic Empire, with new converts to Islam wishing to be able to recite and understand the Quran, the adoption of a formalized system of Arabic grammar became necessary, and ad-Du'ali helped develop it, such as with the concepts of Nahw and Taskheel. His science of grammar led in turn, to the establishment of the first great School of grammarians at Basrah, which would be rivaled only by the school at Kufah.

Letter-pointing and vowel-pointing

ad-Duʾali is credited with inventing a system of placing large colored dots above certain letters to differentiate consonants (because several groups share the same shape), and indicate short vowels (because the sounds are not otherwise indicated).  Consonant differentiation is called I'jam (or naqt). Vowel indication is called tashkil. ad-Du'ali's large-dot system addressed both of these, resolving readers' confusion and making clear how to read and write Arabic words.

Although effective, the large dots were difficult to use on small-size fonts and on any but a limited selection of scripts. They were also time-consuming to make on any size font or script. Thus, the Umayyad governor al-Hajjaj ibn Yusuf at-Thaqafi asked two of ad-Duʾali's students to create and codify a new system that was simpler and more efficient. A new tashkil (vocalization) system was developed by Al-Khalil ibn Ahmad al-Farahidi. It has been universally used for Arabic script since the early 11th century.

References in Arabic sources

A chapter on the Grammarians of al-Baṣra in the tenth century book Kitab al-Fihrist by Ibn an-Nadim, contains quotes about ad-Duʾalī from several early commentators:

Most scholars think that grammar was invented by Abu al-Aswad ad-Duʾalī, and that he had been taught by the Commander of the Faithful, Ali ibn Abi Talib. Others say that Naṣr ibn 'Āṣim ad-Duʾalī, also called al-Laythi, developed grammar".

This is also the opinion of the language specialist Abu ʿUbaydah (d. 210 AH), and the lexicographer Abu Bakr al-Zubaydi (d. 397 AH) said about Abu al-Aswad:

"He was the first to establish [the science of] the Arabic language, to lay down its methods and to establish its rules."

Abu ʿUbaydah said:

Ad-Duʾalī derived grammar from Ali ibn Abi Talib, but did not disclose it and when Ziyad requested him to write a grammar to improve popular literacy, he declined. However when he overheard a reader of Qurʾān (9:3) recite:

"Allah is removed from idolaters and from His Messenger",

instead of:

"Allah is removed of the idolaters and so is His Messenger"

(i.e. using the accusative in place of nominative case), ad-Duʾalī agreed to the emir's order and wrote a chapter on subject and object. He asked for an intelligent and obedient scribe. Not satisfied with the first scribe from the tribe of ʿAbd al-Kays, a second scribe was sent for. Abu al-Aswad ad-Duʾalī instructed him "When I open my mouth pronouncing a letter [a sound], place a mark above; when I close my mouth [making a u sound] place a mark in front of the letter, and when I split [my lips][making an 'i' sound] double the mark [The Beatty MS has "make it two marks", Flügel MS gives "under the letter"]".

Abu Saʿīd as-Sirafi described how once ad-Duʾalī encountered a Persian from Nūbandajān, named Sa'd. Saʿd and a group of fellow Persians had converted to Islam and became protégés of Qudāmah ibn Maẓ'ūn. ad-Duʾalī noticing Saʿd walking leading his horse asked "Oh Sa'd, why don't you ride?" To this Saʿd replied "My horse is strong (ḍāli)", causing some bystanders to laugh. He had meant to say "lame" (ẓāli). Then ad-Duʾalī rebuked them, saying:

"These mawali (non-Arabs living in Arab lands) have embraced Islam and become our brothers, but we have not taught them speech. If only we were to lay down [the rules] of language for them!"

A first-hand account of an-Nadim in his Al-Fihrist supports the view that ad-Duʾalī was the first grammarian. He visited a book collector, Muḥammad ibn al-Husayn in the city of Haditha, who had the most marvelous library an-Nadim had ever seen. It contained Arabic books on grammar, philology and literature, and ancient books. I have visited a number of times and found the collector friendly, but wary; fearful of the Clan of Hamdan [of Aleppo]. He was shown a large trunk left Al-Husayn by a Kufan collector of ancient writings. This trunk, filled with parchments, deeds, pages of paper from Egypt, China, Tihamah, 'adam' (sg. 'adim' type of parchment) skins, and paper from Khurasan, seen by an-Nadim, had bundles of notes on grammar and language written in the hand of scholars like Abu 'Amr ibn al-'Ala', Abu Amr ash-Shaybani, Al-Asmaʿi, Ibn al-A'rābī, Sibawayh, al-Farrā', and Al-Kisa'i, as well as the penmanship of authorities of the Hadith, such as Sufyān ibn 'Uyaynah, Sufyan at-Thawri, al-Awzaʿi, and others. Among these I read that grammar came from Abu al-Aswad [ad-Duʾalī]. On four leaves, of what looked to be China paper, in the writing of Yahya ibn Ya'mar, of the Banu Layth was written "Remarks about the Subject and Object". Under these notes, written in ancient calligraphy "This is the handwriting of 'Allān the Grammarian", and under this "This is the handwriting of an-Naḍr ibn Shumayl." When the book collector died, the case and its contents were lost, except for the manuscript.

The Wafayat al-Ayan (Obituaries of Eminent Men) by Ibn Khallikan contains a similar account with additional information: A Great diversity of opinion exists about his name, surname, and genealogy. He lived in Basra and was intelligent, sagacious, and one of the most eminent Tābīs (inhabitants of Basra). He fought at the Battle of Siffin under Ali ibn Abi Talib and he invented grammar. Ali laid down the principle of the three parts of speech; the noun, the verb and the particle and told him to write a treatise on it. He was told to be tutor to the children of the governor of Arabian and Persian Iraq, Ziyad ibn Abih.

When he noticed that native Arab speech was being influenced by foreign immigrants he asked Ziād to authorize the composition of a guide for correct use. At first the emir refused but, sometime later overhearing someone say "tuwaffa abāna wa tarak banūn" (which might be rendered in Latin *mortuus est patrem nostrum et reliquit filii, analogous in English to *him died and left them, mistakes due entirely to incorrect vowel choice) - Ziād changed his mind.

Another anecdote relates how when ad-Du'alī's daughter came to him saying "Baba, ma ahsanu ‘s-samāi?" (what is most beautiful in the sky?) – he answered: "Its stars;" but she replied: "I don't mean what is the most beautiful object in it; I mean how wonderful its beauty." - to this he remarked "You must then say, "ma ahsan ‘samāa (how beautiful is the sky)." And so he invented the art of grammar. Ad-Du'alī's son, Abū Harb, relates that the first section of his father's composition (the art of grammar) was on the "verbs of admiration."

Another account says that it was when he heard a man recite a passage from the Qur'an: Anna ‘llahu bariyon mina ‘l-mushrikina wa rasūluhu, pronounce this last word "rasulihi, that he decided to compose his grammar. He called his book the art of grammar 'nawhu' (in the same way) i.e. as Alī ibn Abu Ṭālib had done. Several accounts of his proverbial wit survive. One such goes as follows: When due to a problem neighbor, Abū ‘l-Aswad had moved house, someone said "So have you sold your house?" He replied "Rather, I have sold my neighbor." When ibn al-Harith ibn Kalad ath-Thakafī remarked of a tattered cloak he wore – "not tired of that cloak?" He replied "some tiresome things are impossible to remove." At this the other sent him 100 cloaks, to which Ad-Du'alī penned this verse:

- A generous brother prompted to assist – reading nāsiru (assistance), or alternatively yāsiru (compassion) - clothed me when I asked it not, and therefore do I praise him. If you are grateful, that man best deserves your thanks who makes you present while your self-respect remains intact.

Another verse attributed to him is this:

- It is not by wishes alone that you can procure your livelihood; you must send your bucket down into the well with those of others: sometime it will come up full, and sometimes with mud and but little water.

He died at Baṣra of the plague, or possibly of palsy before the outbreak, aged eighty-five years. Others say he died in the khalifate of Omar ibn 'Abd 'l-Azīz (717-720).

A chapter in Wafayat al-Ayan on another grammarian of Baṣra, Abu Amr Isa ibn Omar ath-Thakafi, reports that al-Khalīl Ibn Aḥmad had heard from Sibawaih, an early student of ath-Thakafi, that ath-Thakafi had the authored over seventy works on grammar, all but two of which were lost by a collector in Fars. The two surviving titles were Ikmāl (completion) that remained then in Fars, and 'al-Jāmī' (the collector), that Sibawaih was in possession of and studying in the course of composing his own treatise, the famous 'Kitab'. Al-Khalīl claim here is that:

"whilst Abū 'l-Aswad ad-Du'alī had treated of the fāil and maf'ūl (the agent and patient) only, Isa Ibn Omar composed a book on grammar, founding his rule according to the Majority of examples; that Isa Ibn Omar had divided it into chapters, drawn it up in a regular form, and styled idioms the exceptions offered by the examples which were in the minority."

Influence

Among the scholars who studied Abu al-Aswad were Yahya ibn Ya'mar, 'Anbasah ibn Ma'dan, 'Anbasah al-Fil ('Anbasah of the Elephant); Maymun ibn al-Aqran. Nasr ibn 'Asim was said to have studied with him.




References

1. "Wafayat al-Ayan (The Obituaries of Eminent Men) by Ibn Khallikan."

2. Stearns, Peter N. “Arabic Language and Literature.” In The Oxford Encyclopedia of the Modern World. Oxford University Press, 2008.

3. Drissner, Gerald (2022-07-14). "Who Are The Best Arabic Grammarians Of All Time? | Arabic For Nerds". arabic-for-nerds.com. Retrieved 2022-09-30.

4. Ibn Khallikan. Wafaayat al-'Ayaan. vol. 1 p. 663.

5. M. Mukarram Ahmed. Encyclopaedia of Islam. p. 83.

6. Ibn-Ḫallikan, Aḥmad Ibn-Muḥammad (1843). Ibn Khallikan's Biographical Dictionary, 1, Volume 4. Oriental Translation Fund of Great Britain and Ireland.

7. Leaman, Oliver (2006). The Qur'an: An Encyclopedia. Taylor & Francis Group: Routledge. ISBN 0-415-32639-7.

8. B Dodge (1970) The Fihrist of al-Nadim vol.1, p77

9. B Dodge (1970) The Fihrist of al-Nadim vol.1, p88

10. Tabari vol.36.

11. Strange G., Lands. 1905.

12. B Dodge (1970) The Fihrist of al-Nadim vol.1, pp.89-90

13. Ibn Khallikan's biographical dictionary, vol.1, p.662.

14. Ibn Khallikan's biographical dictionary, vol.1, pp419-420. 1843.

Wednesday

Fatimah Ibn Assad رضي الله عنه






بِسْمِ اللّٰهِ الرَّحْمَنِ الرَّحِيْمِ 

 اَلْحَمْدُ للّٰهِ رَبِّ العَالَمِيْنَ وَالصَّلاَةُ وَالسَّلَامُ عَلىَ اَشْرَفِ اْللأَنْبِيَاءِ وَالْمُرْسَلِيْنَ سَيِّدِناَ وَمَوْلٰنَا مُحَمَّدٍ وَعَلَى اٰلِهِ وَصَحْبِهِ اَجْمَعِيْنَ، اَمَّا بَعْدُ.

Who does not want to do favors and help people when possible? If the poor person is an oppressed person who needs to be taken care of, we can forget about even our own needs and fulfill that person's wishes. We will not eat but feed him; we will not wear new clothes but make him wear. We do all of the favors that we can. Ali’s blessed mother, Saydatuna Fatimah Ibn Assadرضي الله عنه, had such a spirit. Saydatuna Fatimah Ibn Assad رضي الله عنه had the burden of a big family with her husband Abu Talib. Abu Talib was a well-known and respected person of Quraysh but he was a poor person who hardly made ends meet. When his father, Abdul Muttalib, died, his beloved nephew, Muhammad, was entrusted to him.

The material upbringing of this precious orphan, who was eight years old, was under the responsibility of his uncle but he needed the compassion of a mother and a loving heart more. Saydatuna Fatimah Ibn Assad رضي الله عنه did her best so as not to make this blessing child feel that he was motherless. 

Saydatuna Fatimah Ibn Assad رضي الله عنه fed and clothed him before her own children; she combed his hair before her own children. What is more, she acted as if she was his real mother. Thus, Rasulullah lived with his uncle and aunt and under their protection until he got married.

When Rasulullah was assigned the duty of prophethood, he was inflicted unbelievable tortures by the polytheists. This situation distressed Saydatuna Fatimah Ibn Assadرضي الله عنه, very much and made her sad. Saydatuna Fatimah Ibn Assad رضي الله عنهprotected him with Abu Talib and did her best to make him forget the pain. Saydatuna Fatimah Ibn Assad رضي الله عنه became a Muslim after a while. The Messenger of Allah became very glad when Saydatuna Fatimah Ibn Assad رضي الله عنه, whom he liked as if she were his own mother, became a Muslim and forgot about his pains.

Narrated Anas Ibn Malik -may Allah be pleased with him- said: “When Fatimeh Bint Ased -mother of Ali Ibn Abi Talib- passed away, the Prophet -prayer and peace be upon him- came in and sat by her head and said: ‘My Mother, may Allah have mercy on you!  Indeed, you have been a mother to me after (the death) of my mother.  Many times you went hungry in order to feed me, denied yourself good clothes to clothe me, and denied yourself delicacies to present them to me, and you did that seeking the pleasure of Allah and the reward in the Hereafter.’

The Prophet -prayer and peace be upon him- then ordered that she should be washed three times, and poured water with camphor (kafoor) by his own hand.  He then took off his outer shirt and dressed her in it, and shrouded her with a cloak over it.

The Prophet -prayer and peace be upon him- then called Usameh Ibn Zaid, Abu Ayoob Al-Ansari, Omar Ibn Al-Khattab, and a black slave to dig her grave.  When they reached the sepulcher (lehd), the Messenger of Allah -prayer and peace be upon him- dug it with his own hands and removed the sand with his own hands.  When he was done, the Prophet -prayer and peace be upon him- went in and lied inside, and said: ‘Allah is the One who gives life and takes it away, while He is Ever-Living and never does death come to Him. O Allah, forgive my mother, Fatimeh Bint Ased, keep her firm during the questioning, make spacious her grave, by the blessing and right of Your Prophet and the Prophets before me, for verily You are the Most Merciful.

Motherhood in Islam:

     عن أبي أمامة رضي الله عنه، قال: ( أَتَتِ النَّبِيَّ صلى الله عليه وَسلَّمَ امْرَأَةٌ مَعَهَا صَبِيَّانِ لَهَا، قَدْ حَمَلَتْ أَحَدَهُمَا وَهِيَ تَقُودُ الْآخَرَ، فَقَالَ رَسُولُ صلى الله عليه وَسلَّمَ: « حَامِلَاتٌ، وَالِدَاتٌ، رَحِيمَاتٌ، لَوْلَا مَا يَأْتِينَ إِلَى أَزْوَاجِهِنَّ دَخَلَ مُصَلِّيَاتُهُنَّ الْجَنَّةَ»).  رواهُ ابن ماجه والحاكم والطبراني وأحمد.

   Narrated Abu Umameh -may Allah be pleased with him- said: “A woman came to the Prophet -prayer and peace be upon him- with two of her children, carrying one and leading the other.  So the Messenger of Allah -prayer and peace be upon him- said: ‘They [Muslim women] carry children (in their womb), give birth to them, and are compassionate to them. With the exception of ill treatment of their husbands, those among them who perform Prayer (the five Daily Prayers) would enter Paradise.’”  Related by Ibn Majeh, Al-Hakim, At-Teberani and Ahmad.[1]

   قال الصنعاني في التنوير شرح الجامع الصغير: ( “حاملات، والدات، مرضعات، رحيمات بأولادهن (في رواية الطبراني)”: هذه الصفات الأربع لموصوف محذوف أي النساء، وساق الصفات على الترتيب وقوعا. أي يحملن الأولاد في بطونهن بأنواع من التعب، ويلدنهم ثانيا كذلك، ويرحمنهم ثالثا. وذكر هذه الصفات لما فيها من الأجر بتحمل مشاقها.

“لولا ما يأتين إلى أزواجهن”: أي من الأذى وكفران عشرته، ويدل على عظم حق الزوج، لأن هذه الصفات يتلاشى أجرها بالنظر إلى عصيان الزوج.

“دخل مصلياتهن الجنة”: في إفهامه أن غير مصلياتهن لا يدخلنها، وهو وارد على منهج الزجر والتهويل والتخويف، وإلا فكل من مات على الإسلام لا بد أن يدخلها أو لا يدخلنها حتى يطهرن بالنار إن لم يعف عنهن). انتهى.

     As-Sen’ani mentioned in his book “At-Tenweer Sherh Al-Jami’ As-Segheer” (The Enlightenment, Commentary on the Small Collection of Hadiths): “

‘Carry children, give birth to them, nurse them, and are compassionate to them’: These are four characteristics of Muslim women, and the characteristics are in order of occurrence.  Thus, they first bear their child in their womb enduring the hardship associated with it, then they give birth to their child, and then they treat their child with compassion.  The Prophet -prayer and peace be upon him- mentioned these characteristics to state the great reward in enduring these hardships.

‘Except ill treatment of their husbands’: Meaning, by harming the husband or being ungrateful to him.  This indicates the great rights of the husband, for all the aforementioned characteristics are voided by disobeying the husband.

‘Those among them who perform Prayer (the five Daily Prayers) would enter Paradise’: This indicates that those women who do not perform the Prayer (five daily prayers) would not enter Paradise.  This is given as an admonition, forewarning, and reprimand; otherwise anyone who dies on Islam will enter Paradise eventually, even if they had to be punished in Hell for a sin that was not forgiven.”

   هي فاطمة بنت أسد بن هاشم بن عبد مناف بن قصي القرشية الهاشمية، تزوجها أبو طالب عم النبي صلَّى الله عليه وسلم، فولدت له ستة أبناء: طالب وعقيل وجعفر الطيار وعلي بن أبي طالب وأم هانئ وجمانة وريطة.

 وأمها : فاطمة بنت قيس بن هرم بن رواحة بن حُجْر بن عبد بن بغيض بن عامر بن لؤي ، وهي ابنة عم زائدة بن الأصم بن هرم بن رواحة جد خديجة بنت خويلد بن أسد بن عبد العزى بن قصي زوج رسول الله صلى الله عليه وسلم، من قبل أمها. 

  She is Fatimeh Bint Ased, Ibn Hashim, Ibn ‘Abdi Munaf, Ibn Quseyy.  She is from the tribe of Qureish, the Sect of Bani Hashim.  Fatimeh Bint Ased was married to Abu Talib (Uncle of the Prophet), and had had six children with him: Talib, ‘Aqeel, Je’fer At-Teyyar, Ali Ibn Abi Talib, Umm Hani’, Jumaneh, and Reeteh.

   Her mother is: Fatimeh Bint Qais, Ibn Herim, Ibn Rewaheh, Ibn Hujr, Ibn ‘Abd, Ibn Begheedh, Ibn ‘Aamir, Ibn Lu’ey; and she was cousin to Za’ideh Ibn Al-Asemm Ibn Herim Ibn Rawaheh, the grandfather of Khedijeh Bint Khuweilid Ibn Ased Ibn Abdil-Uzza Ibn Quseyy (wife of the Prophet) from the her mother’s side.

أسلمت بعد وفاة أبي طالب، وهاجرت وماتت بالمدينة. وكانت من أبرِّ الناس برسول الله صلى الله عليه وسلَّم. قال ابن سعد: كانت امرأة صالحة، وكان النبي صلى الله عليه وسلَّم يزورها ويقيل في بيتها.

Fatimeh Bint Ased embraced Islam after the death of her husband Abu Talib.  She then migrated to Al-Medineh and died there.  She used to treat the Messenger of Allah -prayer and peace be upon him- with the utmost degree of motherly affection.

Ibn Sa’d said: “Fatimeh Bint Ased was a righteous women, and the Prophet -prayer and peace be upon him- used to visit her and would take a nap in her house

Fatimeh Bint Ased’s Love for the Prophet and Giving Preference to Him:

عن عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن أبيه: ( أنَّ النبي صلى الله عليه وسلم كفن فاطمة بنت أسد في قميصه، وقال: لم نلق بعد أبي طالب أبر بي منها).  أخرجه ابن أبي عاصم.

Narrated Abdul-Allah Ibn Muhammad Ibn Omar Ibn Ali Ibn Abi Talib, narrated his father said: “The Prophet -prayer and peace be upon him- shrouded Fatimeh Bint Ased after her death in his own shirt, and said: ‘No one had been more kind to me than she except Abu Talib[2].’ ”  Related by Ibn Abi ‘Aasim.

وعن ابن عباس رضي الله عنهما، قال‏:‏ ( لما ماتت فاطمة أم علي بن أبي طالب، خلع النبي صلى الله عليه وسلم قميصه وألبسها إياه، واضطجع في قبرها، فلما سوي عليها التراب، قال بعضهم‏:‏ يا رسول الله رأيناك صنعت شيئاً لم تصنعه بأحد‏؟ فقال‏:‏ ‏”‏ألبستها قميصي لتلبس من ثياب الجنة، واضطجعت معها في قبرها أخفف عنها من ضغطة القبر، إنها كانت من أحسن خلق الله إلي صنيعاً بعد أبي طالب‏”‏‏.  رواه الطبراني. ‏

Narrated Ibn Abbas -may Allah be pleased with him- said: “When Fatimeh Bint Ased passed away, the Prophet -prayer and peace be upon him- took off his shirt, shrouded her with it, and then lied down in her grave.  When she was buried, some of the Companions asked: ‘O Messenger of Allah, you did something we have never seen you doing with anyone else before?’  He replied: ‘I have clothed her in my shirt, so that she would be clothed from the clothes of Paradise; and I have lied down in her grave so that the squeeze of the grave would be lessened for her.  Indeed, no one had been more kind to me than she except Abu Talib (his uncle).’ ”  Related by At-Teberani. [3]

Fatimeh Bint Ased’s Love for the Family of the Prophet and Offering them her Help:

عن أبي البختري، عن علي، قال: ( قلت لأمي فاطمة بنت أسد بن هاشم: اكفي فاطمة بنت رسول الله صلى الله عليه وسلم سقاية الماء والذهاب في الحاجة، وتكفيك خدمة الداخل الطحن والعجن). رواه الطبراني.

Narrated Abu Al-Bukhturi, narrated Ali Ibn Abi Talib said: “I said to my mother Fatimeh Bint Ased Ibn Hashim: Suffice Fatimeh, daughter of the Prophet, the necessities of bringing water and going out, and she will suffice you the necessities of household chores like grinding and making the dough.”  Related by At-Teberani. [4]

The Prophet honoring Fatimeh Bint Ased by Calling her, “My Mother”, and His Repayment:

عن أنس بن مالك رضي الله عنه قال‏:‏ ( لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما، دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال‏:‏ ‏”‏رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة‏”‏‏.‏ ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال‏:‏ ‏”‏الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين‏”‏‏.‏ وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم)‏.‏  رواه الطبراني.

Narrated Anas Ibn Malik -may Allah be pleased with him- said: “When Fatimeh Bint Ased -mother of Ali Ibn Abi Talib- passed away, the Prophet -prayer and peace be upon him- came in and sat by her head and said: ‘My Mother, may Allah have mercy on you!  Indeed, you have been a mother to me after (the death) of my mother.  Many times you went hungry in order to feed me, denied yourself good clothes to clothe me, and denied yourself delicacies to present them to me, and you did that seeking the pleasure of Allah and the reward in the Hereafter.’

The Prophet -prayer and peace be upon him- then ordered that she should be washed three times, and poured water with camphor (kafoor) by his own hand.  He then took off his outer shirt and dressed her in it, and shrouded her with a cloak over it.

The Prophet -prayer and peace be upon him- then called Usamah Ibn Zaid, Abu Ayoob Al-Ansari, Omar Ibn Al-Khattab, and a black slave to dig her grave.  When they reached the sepulcher (lehd), the Messenger of Allah -prayer and peace be upon him- dug it with his own hands and removed the sand with his own hands.  When he was done, the Prophet -prayer and peace be upon him- went in and lied inside, and said: ‘Allah is the One who gives life and takes it away, while He is Ever-Living and never does death come to Him. O Allah, forgive my mother, Fatimeh Bint Ased, keep her firm during the questioning, make spacious her grave, by the blessing and right of Your Prophet and the Prophets before me, for verily You are the Most Merciful.’

The Prophet -prayer, and peace be upon him- then performed the funeral prayer upon her, making four takbir.  He then placed her inside the grave with the help of Al-Abbas and Abu-Bakr As-Siddeeq -may Allah be pleased with them.”  Related by At-Tabarani. [5]

Righteous Nurturing and Righteous Progeny:

Fatimeh Bint Ased is the mother of Jafarr Al-Tayyar and Ali Ibn Abi Talib, may Allah be pleased with them.  Some of their merits include:

قال الذهبي في سير أعلام النبلاء: ( جعفر بن أبي طالب، السيد الشهيد، الكبير الشأن، علم المجاهدين أبو عبد الله، ابن عم رسول الله صلى الله عليه وسلم، عبد مناف بن عبد المطلب بن هاشم بن عبد مناف بن قصي الهاشمي، أخو علي بن أبي طالب، وهو أسن من علي بعشر سنين .

هاجر الهجرتين، وهاجر من الحبشة إلى المدينة، فوافى المسلمين وهم على خيبر إثر أخذها، فأقام بالمدينة أشهرا، ثم أمَّره رسول الله  صلى الله عليه وسلم على جيش غزوة مُؤْتَة بناحية الكرك، فاستشهد. وقد سر رسول الله صلى الله عليه وسلم كثيرا بقدومه، وحزن – والله- لوفاته.

وعن أبي هريرة مرفوعا: “رأيت جعفرا له جناحان في الجنة”.
وعن الشعبي، قال: ( لما رجع رسول الله صلى الله عليه وسلم من خيبر تلقاه جعفر، فالتزمه رسول الله صلى الله عليه وسلم وقبَّل بين عينيه، وقال: “ما أدري بأيهما أنا أفرح: بقدوم جعفر، أم بفتح خيبر”). انتهى باختصار
.

Al-Dzahabi related in his book Siyer A’lam An-Nubela’ (Biographies of the Masters of the Nobles): “Ja’far Ibn Abi Talib, Abu Abdul-Allah, Ibn ‘Abdi Munaf, Ibn Abdil-Muttelib, Ibn Hashim, Ibn ‘Abdi Munaf, Ibn Quseyy, from the tribe of Qureish, the sect of Bani Hashim.  Je’fer Ibn Abi Talib is a noble martyr, an esteemed personality, the banner of the fighters, the cousin of the Messenger of Allah -prayer and peace be upon him, and the elder brother of Ali Ibn Abi Talib by ten years.

Je’fer Ibn Abi Talib migrated twice, first to Abyssinia (Ethiopia) and from there to Al-Medineh.  He reached Al-Medineh soon after the conquest of Kheiber.  He stayed in Al-Medineh for a couple of months, then the Messenger of Allah -prayer and peace be upon him- appointed him as (second) commander of the army of the Battle of Mu’teh to Al-Kerk (now Jordan), where he was martyred.  The Messenger of Allah -prayer and peace be upon him- was delighted when Je’fer returned, and felt great sadness over his loss.

Narrated Abu Huraireh that the Prophet -prayer and peace be upon him- said: “I saw Je’fer with two wings in Paradise [he lost both arms in battle]”.

Al-She’bi said: ‘When the Messenger of Allah -prayer and peace be upon him- returned from Kheiber, Je’fer received him (having just come back from Abyssinia).  So the Messenger of Allah -prayer and peace be upon him- embraced him, kissed between his eyes and said: `I do not know which of the two makes me feel happier: Je’fer’s return or the conquest of Khaibar.` ’”

ومما ورد في مناقب علي بن أبي طالب، ما رواه ابن جرير، عن سعد بن أبي وقاص رضي الله عنه، قال: ـ

( سمعتُ رسول الله صَلّى اللهُ عليهِ وسلَّم يقولُ لعلي ثلاث خصال لأن يكون لي واحدة منها أحب إلي من الدنيا وما فيها، سمعتُهُ يقول: « أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي»، وسمعتُهُ يقول: « لَأُعْطِيَنَّ الرَّايَةَ غَداً رَجُلًا يُحِبُّ اللَّهَ وَرَسُولَهُ ويحبه اللهُ ورسولُهُ ليس بفرار»، وسمعتُه يقول: « ‏مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلاهُ»). رواه ابن ماجه. ـ

Some of the virtues of Ali Ibn Abi Talib are related by Ibn Jarir: Narrated Sa’d Ibn Abi Waqqas -may Allay be pleased with him- said:

“I heard the Messenger of Allah -prayer and peace be upon him- mention three merits for Ali Ibn Talib, having one of them is more liked to me than the whole world. I heard the Prophet -prayer and peace be upon him- say (to Ali): ‘You are to me like Prophet Haroon (Aaron) was to Prophet Moses, but there will be no prophet after me.’  I also heard him say: ‘I will give the flag tomorrow to a man who loves Allah and His Messenger and is loved by Allah and His Messenger. He never runs away from the battlefield.’  And I heard him say: ‘If I am a person’s close companion (mawla), then Ali is also that person’s close companion.’”  Related by Ibn Majeh.

Saydatuna Fatimah Ibn Assad رضي الله عنه attained the honor of becoming a muhajir when she migrated to Madinah. However, what made her happier was the fact that she became the mother-in-law of the Prophet's beloved daughter, Saydatuna Fatimah Az Zahraرضي الله عنه, whom he described as "a part of me". Saydatuna Fatimah Ibn Assad رضي الله عنه regarded it a great honor. Saydatuna Fatimah Ibn Assad رضي الله عنه did her best so as not to distress Saydatuna Fatimah Az Zahraرضي الله عنه,. They shared the tasks at home. They did their tasks in the best way and helped each other. They set an example of how a daughter-in-law and a mother-in-law should treat each other. They are getting on very well rejoiced both the Messenger of Allah and Sayyidina  Ali Ibn Abu Talib رضي الله عنه.. 


The Prophet showed her gratitude and duty of loyalty to Saydatuna Fatimah Ibn Assadرضي الله عنه, whenever it was possible. He frequently visited her, asked about her health and helped her. He did more than what a son would to his mother. He addressed her "mum" and mentioned her by saying "mum".

Four years passed after the Prophet migrated to Madinah. The Prophet, whose face always smiled, was sad one day. He expressed the reason for his sadness as follows:

“My mum passed away today.”

This blessed woman was Saydatuna Fatimah Ibn Assad رضي الله عنه, who took care of the Prophet in her house, who was among the first ones who believed in him, and who left her hometown when migration to Madinah started because she could not put up with being away from him.

The Prophet took off his shirt and wanted it to be used as her shroud. He himself led her janazah prayer. Then, her dead body was placed in the grave. The grave was big. The Prophet also entered the grave. He lay there for a while. Then, he came out. Tears were coming from his eyes. The tears fell onto the grave. This attitude of the Prophet represented his closeness to her. It was also a compliment to her. For, the grave that the Prophet's body touched would be a garden of Paradise.

The Companions asked the Prophet about his attitude toward her: “O Messenger of Allah! We have not seen you taking care of anybody else like this?”

The Prophet answered them as follows:

“She was my mother. She fed me before her own children. She combed my hair and put rose oil on me first though her own children were dirty and dusty.

She was my mother. I have not met anybody who took care of me more than her after my uncle Abu Talib. I put my own garment on her so that she will be clothed in garments of Paradise. I lay down in her grave for a while so that life in the grave will be easy for her."

After the soil was thrown on the dead body of Saydatuna Fatimah Ibn Assad رضي الله عنه, the Messenger of Allah prayed as follows for his beloved mother:

"O Mum! May Allah show mercy on you and reward you with goodness. You treated me like a mother after my own mother. You fed me while you yourself went hungry. You gave me new clothes though you yourself did not have new clothes.  You gave me the best food without eating it yourself. You did this for the sake of Allah and the hereafter.

Allah gives both life and death. O Allah!  Forgive my mother, Fatima bint Assad and widen her grave! O Allah! The Most Merciful of all who have mercy! Accept my prayer for my sake and for the sake of Your previous prophets!”

After a while, the Messenger of Allah (pbuh) smiled and gave the people who were there the following glad tiding:

Jibril said to me, ‘This woman is a person of Paradise.’ Besides, Allah ordered 70 thousand angels to perform her Janazah prayer. The angels performed her janazah prayer.”[1]



_____________________________________

[1] Usdu'l-Ghaba, 5: 517; Mustadrak, 3: 108; Hz. Muhammed ve İslamiyet, 4137; Tabaqat, 8: 222.

Author:



[1] Weak narration.

[2] Abu Talib was the Prophet’s uncle, and Fatimeh Bint Ased was Abu Talib’s wife, and mother of Ali Ibn Abi Talib.  Abu Talib took care of the Prophet after Amineh Bint Wehb or mother of the Prophet died, and Fatimeh Bint Ased treated him like her own son.  Abu Talib also used to protect the Prophet from the harm of the tribe of Qureish.

[3] Al-Heithemi said: “This hadith was related by At-Teberani in Al-Awset, and one of the narrators is Se’dan Ibn Al-Weleed who is unknown, but the rest of the narrators are authentic.”

[4] Al-Heithemi said: “This hadith was related by authentic narrators.”

[5] Weak narration.

Tuesday

Asma bint Umaysرضي الله عنه

[For Illustration Only]]

 بِسْمِ اللّٰهِ الرَّحْمَنِ الرَّحِيْمِ 

 اَلْحَمْدُ للّٰهِ رَبِّ العَالَمِيْنَ وَالصَّلاَةُ وَالسَّلَامُ عَلىَ اَشْرَفِ اْللأَنْبِيَاءِ وَالْمُرْسَلِيْنَ سَيِّدِناَ وَمَوْلٰنَا مُحَمَّدٍ وَعَلَى اٰلِهِ وَصَحْبِهِ اَجْمَعِيْنَ، اَمَّا بَعْدُ.

During the first years of Islam, the polytheists tried to force Muslims to exit their religion through unbearable tortures and to intimidate and dissuade those who tended to be Muslims. However, the Companions whose strength originated from their belief persevered in their belief and did not make any concessions.

This situation distressed Rasulullah. Once, he told the Companions that they could migrate to Abyssinia if they wished. Upon this, offer, a group of 15 Companions migrated to Abyssinia. The Negus of Abyssinia treated the Muslims very well and entertained them. When Rasulullah heard about it, he became very happy and advised the other Muslims to migrate, too. Thus, 92 people, 82 of whom were male and 10 of whom were female, migrated in the way of Allah, leaving their homeland.

One of them was Saydatuna Asma bint Umaysرضي الله عنهSaydatuna Asma bint Umaysرضي الله عنه was married to Sayiduna Jafar Ibn Abu Talib رضي الله عنهRasulullah’s paternal uncle's son. This happy family had three children in Abyssinia. Saydatuna Asma bint Umaysرضي الله عنه and Sayiduna Jafar Ibn Abu Talib رضي الله عنه lived there for a long time with the other muhajirs. They migrated to Madinah in the 7th year of the Migration. Thus, they gained the reward of "two migrations".

Saydatuna Asma bint Umaysرضي الله عنه often visited the wives of Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ. Once, she visited Sayidatuna Hafsah رضي الله عنه . After a while, Sayidatuna Hafsah رضي الله عنه ’s father, Sayiduna Umar Ibn Al Khattab رضي الله عنه arrived. He jokingly told Saydatuna Asma bint Umaysرضي الله عنه, "We were better off than you regarding migration." Saydatuna Asma bint Umaysرضي الله عنه felt very sad. Saydatuna Asma bint Umaysرضي الله عنه addressed Sayiduna Umar Ibn Al Khattab رضي الله عنه as follows:

“O Umar! No, you were not because you were with the Messenger of Allah. Rasulullah fed those of you who were hungry and advised those of you who were ignorant. However, were in the land of the enemy and we went there for the sake of Allah and His messenger.”

Meanwhile, the Messenger of Allah arrived. Saydatuna Asma bint Umaysرضي الله عنه was sad. She told Rasulullah what Sayiduna Umar Ibn Al Khattab رضي الله عنه had said. Rasulullah gave her the following glad tiding, which rejoiced her:

“Umar and his friends had one migration but you, the voyagers through the sea, had two migrations.”

There could not have been a better glad tiding than the one given by Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ for Saydatuna Asma bint Umaysرضي الله عنهSaydatuna Asma bint Umaysرضي الله عنه was moved and she wept for joy.[1]

When Saydatuna Asma bint Umaysرضي الله عنه wanted to do something, she would ask Rasulullah about it and act accordingly. Once, she asked Rasulullah, “O Messenger of Allah! My children are touched by evil eyes. Shall I make somebody read and pray for them?” Rasulullah said, “Yes. If anything could prevent qadar, it would be the evil eye.”[2]

Saydatuna Asma bint Umaysرضي الله عنه had nine sisters. All of them became Muslims. Rasulullah called them “believing sisters” They liked this nickname and liked to be called like that.

Saydatuna Asma bint Umaysرضي الله عنه led a happy life that served as a model with Sayiduna Jafar Ibn Abu Talib رضي الله عنهSaydatuna Asma bint Umaysرضي الله عنه fulfilled all of her duties fully and never disrespected her husband. They led a happy life. Their days passed like that.

In the 8th year of the Migration, Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ prepared an army to fight the Byzantines. He appointed Zayd bin Haritha as the commander. If he were to be martyred, Sayiduna Jafar Ibn Abu Talib رضي الله عنه would be the commander.

Sayiduna Jafar Ibn Abu Talib رضي الله عنه said goodbye to his wife and kissed her children. Then, he left. When the army left Madinah, Saydatuna Asma bint Umaysرضي الله عنه felt that she would never see her husband again.

After a few weeks, the Islamic army confronted the Byzantines near Mut'ah. The enemy had more soldiers and weapons than the Muslims did. However, the mujahids who left Madinah with the thought of "martyrdom" did not give any importance to the enemy's size. They attacked heroically. It was a great battle. The Muslims gained a victory. However, Sayiduna Jafar Ibn Abu Talib رضي الله عنه was martyred. There were more than 90 cuts of swords and spears on his body. In addition, both of his arms had been cut off.

Allah Almighty showed his beloved Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ on the battlefield. The Messenger of Allah (pbuh) told his Companions that Sayiduna Jafar Ibn Abu Talib رضي الله عنه was martyred, that Allah Almighty gave him two wings for his arms that were cut off, and that he flew to Paradise with them. After that, Sayiduna Jafar Ibn Abu Talib رضي الله عنه was given the names “Tayyar [Flyer]” and “Dhul-janahayn [Having Two Wings]”.[3]

Saydatuna Asma bint Umaysرضي الله عنه and her children were waiting for Sayiduna Jafar Ibn Abu Talib رضي الله عنه. They did not know that he had been martyred. The Prophet went to Sayiduna Jafar Ibn Abu Talib رضي الله عنه’s house. He asked Saydatuna Asma bint Umaysرضي الله عنه where the children were. Saydatuna Asma bint Umaysرضي الله عنه held their hands and brought them to Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَt. Saydatuna Asma bint Umaysرضي الله عنه had washed their faces and combed their hair. The Messenger of Allah held them to his breast and kissed them. Meanwhile, tears fell from his eyes.

This made Saydatuna Asma bint Umaysرضي الله عنه worried. Saydatuna Asma bint Umaysرضي الله عنه said, “O Messenger of Allah! May my mother and father be sacrificed for you! Why are you weeping? Did you receive any sad news from Jafar and his friends?”

Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ said, “Yes. They were martyred today. Saydatuna Asma bint Umays رضي الله عنه could not control her feelings. Saydatuna Asma bint Umays رضي الله عنه started to cry loudly and beat her chest. The Prophet did not like it when she did so and said to her, “O Asma! Do not utter any bad words and do not beat your chest.”

The women gathered around Saydatuna Asma bint Umays رضي الله عنهRasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ went home and said to his wives, “Sayiduna Jafar Ibn Abu Talib رضي الله عنه's family is not in a position to cook meals. Cook some food and send it to their house.” Thereupon, they cooked and sent food to Sayiduna Jafar Ibn Abu Talib رضي الله عنه’s house for three days. This was the first food sent to a house when somebody died in that house in the history of Islam.[4]

Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ went to Sayiduna Jafar Ibn Abu Talib رضي الله عنه’s house after three days passed. He wanted to take Sayiduna Jafar Ibn Abu Talib رضي الله عنه’s children under his protection. He gave Saydatuna Asma bint Umays رضي الله عنه the following glad tiding that rejoiced her:

“Do not cry for my brother (Jafar) from now on. Do not worry about the sustenance and care of these children. I am their guardian in both the world and the hereafter.”[5]

Saydatuna Asma bint Umays رضي الله عنه lived as a widow for six months. Sayyiduna  Abu Bakr's Sidique رضي الله عنه wanted to take this woman, who suffered a lot in the way of Islam, under his protection. He asked her to marry him. Saydatuna Asma bint Umays رضي الله عنه accepted his offer. Thus, the family found a good guardian.

Saydatuna Asma bint Umays رضي الله عنه, who received the prayer of Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ, said, "This prayer is the one that I rely on the most among my deeds." Saydatuna Asma bint Umays رضي الله عنه narrated a few hadiths. One of them is as follows:

“When Rasulullahصَلَّى ٱللَّٰهُ عَلَيْهِۦ وَسَلَّمَ confronted something that distressed him or some trouble and grief hit him, he would say, ‘My Lord is Allah. I do not associate any partners with him.’”

Saydatuna Asma bint Umays رضي الله عنه, who married Sayyiduna Ali ibn Abu Talib رضي الله عنه after the death of Sayyiduna  Abu Bakr's Sidique رضي الله عنه, died in the 40th year of the Migration.


Narrated: Asma bint Umais From Sunan Ibn Majah

Hadith No: 1611
Narrated/Authority of Asma bint Umais
Listed in: Chapters Regarding Funerals
"When Jafar was killed, the Messenger of Allah (saw) went to his family and said: 'The family of Jafar are busy with the matter of their deceased, so prepare food for them.'" Daif
Hadith No: 3461
Narrated/Authority of Asma bint Umais
Listed in: The Chapters on Medicine
"The Messenger of Allah (saw) said to me: 'What do you use as a laxative?' I said: 'The Shubrum (spurge – Euphorb).' He said: (It is) hot and powerful.' Then I used senna as a laxative and he said: 'If anything were to cure death, it would be senna. Senna is a cure for death.'"

Hadith No: 3882
Narrated/Authority of Asma bint Umais
Listed in: The Chapters on Supplication
"The Messenger of Allah (saw) taught me some words to say at times of distress: Allah! Allahu Rabbi la ushriku bihi shay'an (Allah, Allah is my Lord, I do not associate anything with Him)."

The Book of the Merits of the Companions

باب مِنْ فَضَائِلِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَأَسْمَاءَ بِنْتِ عُمَيْسٍ وَأَهْلِ سَفِينَتِهِمْ رضى [41]
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ بَرَّادٍ الأَشْعَرِيُّ، وَمُحَمَّدُ بْنُ الْعَلاَءِ الْهَمْدَانِيُّ، قَالاَ حَدَّثَنَا أَبُو أُسَامَةَ حَدَّثَنِي بُرَيْدٌ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، قَالَ بَلَغَنَا مَخْرَجُ رَسُولِ اللَّهِ صلى الله عليه وسلم وَنَحْنُ بِالْيَمَنِ فَخَرَجْنَا مُهَاجِرِينَ إِلَيْهِ أَنَا وَأَخَوَانِ لِي أَنَا أَصْغَرُهُمَا أَحَدُهُمَا أَبُو بُرْدَةَ وَالآخَرُ أَبُو رُهْمٍ - إِمَّا قَالَ بِضْعًا وَإِمَّا قَالَ ثَلاَثَةً وَخَمْسِينَ أَوِ اثْنَيْنِ وَخَمْسِينَ رَجُلاً مِنْ قَوْمِي - قَالَ فَرَكِبْنَا سَفِينَةً فَأَلْقَتْنَا سَفِينَتُنَا إِلَى النَّجَاشِيِّ بِالْحَبَشَةِ فَوَافَقْنَا جَعْفَرَ بْنَ أَبِي طَالِبٍ وَأَصْحَابَهُ عِنْدَهُ فَقَالَ جَعْفَرٌ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَعَثَنَا هَا هُنَا وَأَمَرَنَا بِالإِقَامَةِ فَأَقِيمُوا مَعَنَا ‏.‏ فَأَقَمْنَا مَعَهُ حَتَّى قَدِمْنَا جَمِيعًا - قَالَ - فَوَافَقْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم حِينَ افْتَتَحَ خَيْبَرَ فَأَسْهَمَ لَنَا - أَوْ قَالَ أَعْطَانَا مِنْهَا - وَمَا قَسَمَ لأَحَدٍ غَابَ عَنْ فَتْحِ خَيْبَرَ مِنْهَا شَيْئًا إِلاَّ لِمَنْ شَهِدَ مَعَهُ إِلاَّ لأَصْحَابِ سَفِينَتِنَا مَعَ جَعْفَرٍ وَأَصْحَابِهِ قَسَمَ لَهُمْ مَعَهُمْ - قَالَ - فَكَانَ نَاسٌ مِنَ النَّاسِ يَقُولُونَ لَنَا - يَعْنِي لأَهْلِ السَّفِينَةِ - نَحْنُ سَبَقْنَاكُمْ بِالْهِجْرَةِ ‏.‏

قَالَ فَدَخَلَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ - وَهِيَ مِمَّنْ قَدِمَ مَعَنَا - عَلَى حَفْصَةَ زَوْجِ النَّبِيِّ صلى الله عليه وسلم زَائِرَةً وَقَدْ كَانَتْ هَاجَرَتْ إِلَى النَّجَاشِيِّ فِيمَنْ هَاجَرَ إِلَيْهِ فَدَخَلَ عُمَرُ عَلَى حَفْصَةَ وَأَسْمَاءُ عِنْدَهَا فَقَالَ عُمَرُ حِينَ رَأَى أَسْمَاءَ مَنْ هَذِهِ قَالَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ ‏.‏ قَالَ عُمَرُ الْحَبَشِيَّةُ هَذِهِ الْبَحْرِيَّةُ هَذِهِ فَقَالَتْ أَسْمَاءُ نَعَمْ ‏.‏ فَقَالَ عُمَرُ سَبَقْنَاكُمْ بِالْهِجْرَةِ فَنَحْنُ أَحَقُّ بِرَسُولِ اللَّهِ صلى الله عليه وسلم مِنْكُمْ ‏.‏ فَغَضِبَتْ وَقَالَتْ كَلِمَةً كَذَبْتَ يَا عُمَرُ كَلاَّ وَاللَّهِ كُنْتُمْ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم يُطْعِمُ جَائِعَكُمْ وَيَعِظُ جَاهِلَكُمْ وَكُنَّا فِي دَارِ أَوْ فِي أَرْضِ الْبُعَدَاءِ الْبُغَضَاءِ فِي الْحَبَشَةِ وَذَلِكَ فِي اللَّهِ وَفِي رَسُولِهِ وَايْمُ اللَّهِ لاَ أَطْعَمُ طَعَامًا وَلاَ أَشْرَبُ شَرَابًا حَتَّى أَذْكُرَ مَا قُلْتَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم وَنَحْنُ كُنَّا نُؤْذَى وَنُخَافُ وَسَأَذْكُرُ ذَلِكَ لِرَسُولِ اللَّهِ صلى الله عليه وسلم وَأَسْأَلُهُ وَوَاللَّهِ لاَ أَكْذِبُ وَلاَ أَزِيغُ وَلاَ أَزِيدُ عَلَى ذَلِكَ ‏.‏ قَالَ فَلَمَّا جَاءَ النَّبِيُّ صلى الله عليه وسلم قَالَتْ يَا نَبِيَّ اللَّهِ إِنَّ عُمَرَ قَالَ كَذَا وَكَذَا ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لَيْسَ بِأَحَقَّ بِي مِنْكُمْ وَلَهُ وَلأَصْحَابِهِ هِجْرَةٌ وَاحِدَةٌ وَلَكُمْ أَنْتُمْ أَهْلَ السَّفِينَةِ هِجْرَتَانِ ‏"‏ ‏.‏ قَالَتْ فَلَقَدْ رَأَيْتُ أَبَا مُوسَى وَأَصْحَابَ السَّفِينَةِ يَأْتُونِي أَرْسَالاً يَسْأَلُونِي عَنْ هَذَا الْحَدِيثِ مَا مِنَ الدُّنْيَا شَىْءٌ هُمْ بِهِ أَفْرَحُ وَلاَ أَعْظَمُ فِي أَنْفُسِهِمْ مِمَّا قَالَ لَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏.‏ قَالَ أَبُو بُرْدَةَ فَقَالَتْ أَسْمَاءُ فَلَقَدْ رَأَيْتُ أَبَا مُوسَى وَإِنَّهُ لَيَسْتَعِيدُ هَذَا الْحَدِيثَ مِنِّي ‏.‏


Abu Musa reported:

We were in Yemen when we heard of the migration of Allah's Messenger (ﷺ). We also set out as immigrants to him. And I was accompanied by two brothers of mine, I being the youngest of them; one of them was Abu Burda and the other one was Abu Ruhm, and there were some other persons with them. Some say they were fifty-three or fifty-two persons of my tribe. We embarked upon a boat, and the boat sailed away to the Negus of Abyssinia. There we met Ja'far b. Abu Talib and his companions. Ja'far said: Allall's Messenger (ﷺ) has sent us here and has commanded us to stay here and you should also stay with us. So we stayed with him and we came back (to Medina) and met Allah's Messenger (ﷺ) when Khaibar had been conquered. He (the Holy Prophet) allocated a share to us and in the ordinary course he did not allocate the share to one who had been absent on the occasion of the conquest of Khaibar but conferred (a share) upon him only who had been present there with him. He, however, made an exception for the people of the boat, viz. for Ja'far and his companions. He allocated a share to them, and some persons from amongst the people said to us, viz. the people of the boat: We have preceded you in migration. Asma' bint 'Umais who had migrated to Abyssinia and had come back along with them (along with immigrants) visited Hafsa, the wife of Allah's Apostle (ﷺ). (Accordingly), Umar had been sitting with her (Hafsa). As 'Umar saw Asma, he said: Who is she? She (Hafsa) said: She is Asma, daughter of 'Umais. He said: She is an Abyssinian and a sea-woman. Asma said: Yes, it is so. Thereupon 'Umar said: We preceded you in migration and so we have more right to Allah's Messenger (ﷺ) as compared with you. At this she felt annoyed and said: 'Umar, you are not stating the fact; by Allah, you had the privilege of being in the company of the Messenger (ﷺ) who fed the hungry among you and instructed the ignorant amongst you, whereas we had been far (from here) in the land of Abyssinia amongst the enemies and that was all for Allah and Allah's Messenger (ﷺ) and, by Allah, I would never take food nor take water unless I make a mention to Allah's Messenger (ﷺ) of what you have said. We remained in that country in constant trouble and dread and I shall talk about it to Allah's Messenger (way peace be upon him) and ask him (about it). By Allah, I shall not tell a lie and deviate (from the truth) and add anything to that. So, when Allah's Apostle (ﷺ) came, she said: Allah's Apostle, 'Umar says so and so. Upon this Allah's Messenger (ﷺ) said: His right is not more than yours, for him and his companions there is one migration, but for you, i. e. for the people of the boat, there are two migrations. She said: I saw Abu Musa and the people of the boat coming to me in groups and asking me about this hadith, because there was nothing more pleasing and more significant for them than this. Abu Burda reported that Asma said: I saw Abu Musa, asking me to repeat this hadith to him again and again.



May Allah be pleased with her!