As-sunnah As-sahihah
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Imam Malik said: This knowledge is your flesh and blood, and you will be questioned about it on the Day of Resurrection, so consider from whom you take it. (Al-Kifaya fi 'Ilm al-Riwaya) 📚 --- ✒️As-sunnah As-sahihah ✒️ DR.ABI ABDULLAHI ---
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✨ 𝗧𝗛𝗘 𝗠𝗘𝗥𝗖𝗬 𝗢𝗙 𝗔𝗟𝗟𝗔𝗛 𝗧𝗢𝗪𝗔𝗥𝗗 𝗧𝗛𝗘 𝗔𝗚𝗘𝗗 𝗕𝗘𝗟𝗜𝗘𝗩𝗘𝗥
Allah ﷻ says in Sūrah al-Tīn (95):
﴿لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ﴾ “We have certainly created man in the best form. Then We return him to the lowest of the low, except for those who believe and do righteous deeds—for them is a reward without end.” 📖 سورة التين (٩٥:٤–٦)Commenting on these verses in his Tafsīr, Ibn al-Jawzī رحمه الله wrote:
وقال النخعي: إذا بلغ المؤمن من الكبر ما يعجز عن العمل كتب له ما كان يعمل، وهو قوله تعالى: ﴿فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ﴾. وقال ابن قتيبة: المعنى: إلا الذين آمنوا في وقت القوة والقدرة، فإنهم حال الكبر غير منقوصين وإن عجزوا عن الطاعات، لأن الله تعالى علم أنهم لو لم يسلبهم القوة لم ينقطعوا عن أفعال الخير، فهو يجري لهم أجر ذلك. Ibrāhīm al-Nakhaʿī رحمه الله said: “When a believer reaches old age and is no longer able to perform good deeds, what he used to do will continue to be written for him. This is as Allah says: ‘For them is a reward without end.’” Ibn Qutaybah رحمه الله said: “What it means is: Except for those who believed while they were strong and able-bodied. For them, old age will not be a time of losing out, even if they become incapable of performing righteous deeds. For Allah knows that, were it not for their loss of strength, they would not have ceased performing good deeds. Therefore, He continues to grant them the reward for those deeds.”📖 زاد المسير ٩/١٧٣
💎 𝗠𝗔𝗥𝗥𝗜𝗔𝗚𝗘 𝗪𝗔𝗦 𝗡𝗢𝗧 𝗔 𝗠𝗔𝗧𝗧𝗘𝗥 𝗧𝗢 𝗕𝗘 𝗗𝗘𝗟𝗔𝗬𝗘𝗗
Imām Abū Bakr ʿAbd al-Razzāq رحمه الله reported:
From Maʿmar, from Ibn Ṭāwūs, from his father, who said: ʿUmar ibn al-Khaṭṭāb رضي الله عنه said to a man: “Have you married?” He replied, “No.” ʿUmar said: “Either you are a fool, or you are wicked.”📖 المصنف — للإمام الحافظ أبي بكر عبد الرزاق
🪞 𝗧𝗛𝗘 𝗕𝗘𝗟𝗜𝗘𝗩𝗘𝗥 𝗜𝗦 𝗧𝗛𝗘 𝗠𝗜𝗥𝗥𝗢𝗥 𝗢𝗙 𝗛𝗜𝗦 𝗕𝗥𝗢𝗧𝗛𝗘𝗥
Imām Ibn Abī al-Dunyā رحمه الله reported:
Ibrāhīm ibn Mūsā narrated to me. He said: al-Muʿtamir ibn Sulaymān narrated to us, from Furāt ibn Salmān, who said: al-Ḥasan رحمه الله said: “The believer is the mirror of his brother. If he sees in him something that displeases him, he directs him aright, rectifies him, cares for him, and safeguards him in private and in public. Indeed, you receive a share from your close companion, and you receive a share from the mention of the one whom you love. Therefore, place your trust in your companions, your brothers, and the gatherings you keep.”📖 الإخوان — لابن أبي الدنيا
⚔️ 𝗪𝗔𝗥𝗡𝗜𝗡𝗚 𝗧𝗢 𝗙𝗔𝗧𝗛𝗘𝗥𝗦: 𝗗𝗢 𝗡𝗢𝗧 𝗡𝗘𝗚𝗟𝗘𝗖𝗧 𝗧𝗛𝗘 𝗠𝗔𝗥𝗥𝗜𝗔𝗚𝗘 𝗢𝗙 𝗬𝗢𝗨𝗥 𝗖𝗛𝗜𝗟𝗗
Imām Ibn Abī al-Dunyā رحمه الله reported:
With the same chain, Ibn al-Mubārak informed us: Muḥammad ibn Salīm narrated to us, from Qatādah [رحمه الله], who said: “It used to be said: If a young man reaches marriageable age and his father does not marry him off, then he falls into an act of sexual immorality, the father incurs sin.”📖 كتاب العيال — لابن أبي الدنيا
This statement is reported from ʿUmar ibn al-Khaṭṭāb رضي الله عنه. Ibn al-Jawzī رحمه الله recorded it in Manāqib ʿUmar (no. ١٧٩): From Zayd ibn Aslam, who said: ʿUmar ibn al-Khaṭṭāb رضي الله عنه said: “Marry off your children when they reach marriageable age, and do not bear their sins.”
🪞 𝗧𝗛𝗘 𝗕𝗘𝗟𝗜𝗘𝗩𝗘𝗥 𝗜𝗦 𝗧𝗛𝗘 𝗠𝗜𝗥𝗥𝗢𝗥 𝗢𝗙 𝗛𝗜𝗦 𝗕𝗥𝗢𝗧𝗛𝗘𝗥
Imām Ibn Abī al-Dunyā رحمه الله reported:
Ibrāhīm ibn Mūsā narrated to me. He said: al-Muʿtamir ibn Sulaymān narrated to us, from Furāt ibn Salmān, who said: al-Ḥasan رحمه الله said: “The believer is the mirror of his brother. If he sees in him something that displeases him, he directs him aright, rectifies him, cares for him, and safeguards him in private and in public. Indeed, you receive a share from your close companion, and you receive a share from the mention of the one whom you love. Therefore, place your trust in your companions, your brothers, and the gatherings you keep.”📖 الإخوان — لابن أبي الدنيا
💍 𝗣𝗔𝗥𝗧 𝗢𝗙 𝗔 𝗪𝗢𝗠𝗔𝗡'𝗦 𝗕𝗟𝗘𝗦𝗦𝗘𝗗𝗡𝗘𝗦𝗦
Imām Aḥmad ibn Ḥanbal رحمه الله reported:
Qutaybah ibn Saʿīd narrated to us. He said: Ibn Lahīʿah narrated to us, from Usāmah ibn Zayd, from Ṣafwān ibn Sulaym, from ʿUrwah ibn al-Zubayr, from ʿĀʾishah رضي الله عنها, who said: The Messenger of Allāh ﷺ said: “Part of a woman's blessedness is the ease with which she is proposed to in marriage, and the ease of her mahr.”📖 مسند الإمام أحمد بن حنبل
🖤 𝗧𝗛𝗘 𝗥𝗨𝗦𝗧 𝗢𝗙 𝗦𝗜𝗡𝗦 𝗨𝗣𝗢𝗡 𝗧𝗛𝗘 𝗛𝗘𝗔𝗥𝗧
Shaykh-ul-Islām Ibn Taymīyyah رحمه الله stated:
كما أن الإنسان يغمض عينيه فلا يرى شيئا وإن لم يكن أعمى ; فكذلك القلب بما يغشاه من رين الذنوب لا يبصر الحق . وإن لم يكن أعمى كعمى الكافر. "Just as a person closes their eyes and sees nothing, even though they are not blind, similarly, the heart, when covered by the rust of sins, does not perceive the truth, even though it is not blind like the blindness of a kafir (disbeliever)."📖 مجموع الفتاوى ٧/٣٣
🌿 𝗧𝗛𝗘 𝗪𝗢𝗥𝗟𝗗𝗟𝗬 𝗟𝗜𝗙𝗘 𝗜𝗦 𝗕𝗨𝗧 𝗧𝗛𝗥𝗘𝗘 𝗗𝗔𝗬𝗦
Imām Ibn Abī al-Dunyā رحمه الله reported:
Abū ʿAbdillāh al-ʿAjlī narrated to me; ʿAmr ibn Muḥammad al-ʿAnqazī narrated to us; Isrāʾīl narrated to us, from Salamah ibn Nājiyah, from al-Ḥasan رحمه الله, who said: “The worldly life is but three days: • As for yesterday, it has passed away with all that it contained. • As for tomorrow, perhaps you will never live to reach it. • And today belongs to you, so act within it.”📖 كَلَامُ اللَّيَالِي وَالْأَيَّامِ لِابْنِ آدَمَ — ابْنُ أَبِي الدُّنْيَا
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«نَقْلُ الْمَعْرِفَةِ مِنَ السُّطُورِ إِلَى الْآذَانِ»
إِخْوَتِي طُلَّابَ الْعِلْمِ الشَّرِيفِ، نَدْعُوكُمْ لِلِانْضِمَامِ إِلَىٰ هَذِهِ الْقَنَاةِ الْمُبَارَكَةِ؛ لِمَا تَحْتَوِيهِ مِنْ تَسْجِيلَاتٍ صَوْتِيَّةٍ عِلْمِيَّةٍ غَزِيرَةٍ، تَنْفَعُ كُلَّ سَالِكٍ لِطَلَبِ الْعِلْمِ عَلَىٰ مُعْتَقَدِ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ.
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✒️ أَبيِّ عَبدِاللهِ DR.ABI ABDULLAHI
❇️اللهم ثبتنا
قال ابن تيمية - 1️⃣ - :
فالدين الحَنيف هو الإقبال على الله وحده والإعراض عما سِواه وهو الإخلاص الذي ترجمته كَلمَةُ الحق
والكلمة الطيبة : لا إله إلا الله
اللهم ثبتنا عليها في الدنيا والآخرة
مجموع الفتاوی (۹/۳۱۹)➖
Ibn Qayyim al-Jawziyya رحمه الله said:
“Holding firmly to the Sunnah expiates major sins, just as مخالفة (opposing) the Sunnah can nullify good deeds. The people of the Sunnah—if their deeds fall short—their correct beliefs raise them; whereas the people of innovation—even if their deeds appear many—their corrupt beliefs bring them down.
The people of the Sunnah are those who think well of their Lord. They describe Him with what He described Himself with, and what His Messenger ﷺ described Him with. They affirm for Him every perfection and majesty, and they declare Him free from every نقص (deficiency). Allah is as His servant thinks of Him.
But the people of innovation think evil of their Lord, because they strip Him of the attributes of perfection and negate them from Him. And when they negate them, it necessarily leads to attributing their opposites to Him. For this reason Allah said about those who denied even one attribute—His knowledge of some particulars:
{And that was your assumption which you assumed about your Lord; it has brought you to ruin, and you have become among the losers} (Fuṣṣilat 41:23).
And He informed about those who think evil of Allah that:
{Upon them is the evil turn, and Allah has become angry with them and has cursed them and prepared for them Hell—and evil it is as a destination} (Al-Fatḥ 48:6).
Thus Allah did not threaten anyone with punishment more severely than those who think evil of Him. So if you do not think evil of Him, why should you fear punishment?
However, people sometimes use statements like this truth as a means and excuse to belittle major sins and to feel secure from the consequences.”
Source: Aʿlām al-Muwaqqiʿīn ʿan Rabb al-ʿĀlamīn, 4/291–292.
Ṣāliḥ ibn Aḥmad said:
“My father used to say, whenever a daughter was born to him: ‘The Prophets were fathers of daughters.’ And he would say: ‘There are well-known virtues regarding daughters.’”
Yaʿqūb ibn Bukhtān said:
“I was blessed with seven daughters. Every time a daughter was born to me, I would go to Ahmad ibn Hanbal, and he would say to me: ‘O Abū Yūsuf, the Prophets were fathers of daughters.’ His words would remove my worry.”
ʿUbaydullāh al-Saʿdī said:
“It was reported to him that Allah loves daughters. Lut (peace be upon him) had daughters, Shuayb (peace be upon him) had daughters, and the Prophet Muhammad ﷺ had daughters.”
(Narrated by Ibn Abī al-Dunyā)
Source: Lamaḥāt fī Tarbiyat al-Banāt by Abd al-Malik al-Qasim, 1/8.
Ṣāliḥ ibn Aḥmad said:
“My father used to say, whenever a daughter was born to him: ‘The Prophets were fathers of daughters.’ And he would say: ‘There are well-known virtues regarding daughters.’”
Yaʿqūb ibn Bukhtān said:
“I was blessed with seven daughters. Every time a daughter was born to me, I would go to Ahmad ibn Hanbal, and he would say to me: ‘O Abū Yūsuf, the Prophets were fathers of daughters.’ His words would remove my worry.”
ʿUbaydullāh al-Saʿdī said:
“It was reported to him that Allah loves daughters. Lut (peace be upon him) had daughters, Shuayb (peace be upon him) had daughters, and the Prophet Muhammad ﷺ had daughters.”
(Narrated by Ibn Abī al-Dunyā)
Source: Lamaḥāt fī Tarbiyat al-Banāt by Abd al-Malik al-Qasim, 1/8.
Ibn al-Qayyim رحمه الله said:
“Faith-based insight (al-firāsah al-īmāniyyah) is a light which Allah places in the heart of His servant, by which he distinguishes between truth and falsehood, and between the truthful and the liar…”
He added:
Abu Bakr al-Ṣiddīq رضي الله عنه was the greatest person of this Ummah in insight (firāsah). After him was Umar ibn al-Khaṭṭāb رضي الله عنه, and his well-known incidents of insight are numerous. He would not say about anything, “I think it is such-and-such,” except that it would come out exactly as he said. It is sufficient as proof of his insight that there were well-known occasions in which his opinion coincided with revelation.
A man named Sawwād ibn Qārib once passed by him and Umar did not recognize him, so he said: “My suspicion has likely been mistaken, or this is a soothsayer (kāhin), or he used to practice soothsaying in the pre-Islamic era.” When the man sat in front of him, Umar said this to him. The man replied: “Glory be to Allah! O Commander of the Faithful, you have not greeted anyone among your companions the way you greeted me.” Umar said: “What we were upon in the Jāhiliyyah was even greater than that. But tell me what I asked you.” The man said: “You are right, O Commander of the Faithful, I used to be a soothsayer in the pre-Islamic period,” and then he mentioned his story.
Similarly, ʿUthmān ibn ʿAffān رضي الله عنه had true insight. Anas ibn Mālik رضي الله عنه said: I entered upon ʿUthmān ibn ʿAffān and I had seen on the way a woman whose beauty I had been admiring. ʿUthmān said: “One of you enters upon me while the trace of adultery is visible in his eyes.” I said: “Revelation after the Messenger of Allah ﷺ?” He said: “No, but it is insight, proof, and true perception.”
And the insight of the Companions رضي الله عنهم is the truest form of insight.
Reference: Madārij al-Sālikīn (3/302–305, 306).
الصلاة أعظم ركن بعد التوحيد
قال الإمام أحمد بن حنبل:
إنما قدرهم من الإسلام على قدر حظهم من الصلاة، ورغبتهم فى الإسلام على قدر رغبتهم في الصلاة.
قال حذيفة بن اليمان رضي الله عنه: أول ما تفقدون من دينكم الخشوع،وآخر ما تفقدون من دينكم الصلاة.
📚الزهد للإمام أحمد بن حنبل
▫️قال الإمام اللالكائي رحمه الله :
يكفي تارك الصلاة عاراً ،
أنَّ أهل العلم اختلفوا فيه
هل هو مسلم أو كافر !
📜شرح أصول اعتقاد أهل السنة
رقائق ...
قال الإمام أحمد بن حنبل:
" يعجبني أن يكون للرجل ركعات من الليل والنهار، فإذا نشط طولها، وإذا لم ينشط خففها".
المغني٥٦٦/٢
قال المروذي 1️⃣ :
كان أحمد بن حنبل إذا بلغه عن رجل أنه يتبع الأثر سأل عنه وأحب أن يجري بينه وبينه معرفة
الآداب الشرعية (۸/۲)📚
٣٦٤ - أخْبَرَنا إبْراهِيمُ بْنُ مالِكٍ، قالَ: ثَنا أبُو أُسامَةَ، عَنْ هِشامِ بْنِ عُرْوَةَ، عَنْ عائِشَةَ، قالَتْ: «كُنْتُ أدْخُلُ البَيْتَ الَّذِي فِيهِ قَبْرُ الرَّسُولِ ﷺ وأبِي وأنا حاسِرَةٌ، وأقُولُ: إنَّما هُوَ أبِي وزَوْجِي، فَلَمّا دُفِنَ فِيهِ عُمَرُ لَمْ أدْخُلْهُ إلّا وأنا مُسْتَتِرَةٌ؛ حَياءً مِن عُمَرَ»
ثُمَّ قالَ لَهُ مَن حَوْلَهُ: اسْتَخْلِفْ عَلَيْنا رَجُلًا تَرْضاهُ، فَقالَ: ما أُرِيدُ أنْ أتَحَمَّلَها حَيًّا ومَيِّتًا، قالَ: قالَ: المُسْلِمُونَ يَرْضَوْنَ عَبْدَ اللَّهِ بْنَ عُمَرَ، قالَ: حَسْبُ آلِ الخَطّابِ أنْ يُدانَ مِنهُمْ رَجُلٌ بِالخَلائِقِ، ما نَظَرَتْ لَهُ إذْ قالُوا: أفَتارِكُنا أنْتَ ثُلُثًا بَعْضُنا عَلى بَعْضٍ، فَلا تُشِيرُ عَلَيْنا؟ قالَ: إنْ أرَدْتُمْ أنْ أُشِيرَ عَلَيْكُمْ فَعَلْتُ، فَقالُوا: إنّا نُرِيدُ ذَلِكَ، فَقالَ: رُءُوسُ قُرَيْشٍ الَّذِينَ يَصْلُحُونَ لِلْخِلافَةِ مَعَ ما سَمِعْتُ مِنَ رَسُولِ اللَّهِ ﷺ يَذْكُرُ أنَّهُمْ مِن أهْلِ الجَنَّةِ سَبْعَةُ نَفَرٍ، مِنهُمْ: سَعِيدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ مِن أهْلِي، ولَسْتُ مُدْخِلُهُ فِيهِمْ، والنُّجَبا السِّتَّةُ عُثْمانُ، وعَلِيٌّ ابْنا عَبْدِ مَنافٍ، وعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وسَعْدٌ خالُ الرَّسُولِ، وطَلْحَةُ، والزُّبَيْرُ، ويُصَلِّي بِالنّاسِ صُهَيْبٌ، وأحْضِرُوا عَبْدَ اللَّهِ بْنَ عُمَرَ، فَإنْ أجْمَعَ خَمْسَةٌ وأبى واحِدٌ فاجْلِدُوا عُنُقَهُ "
٣٦٣ - أخْبَرَنا عَبْدُ المَلِكِ، قالَ: ثَنا أبُو عَمْرٍو شَبابَةُ المَدايِنِيُّ قالَ: ثَنا الفُراتُ بْنُ السّائِبِ، عَنْ مَيْمُونِ بْنِ مِهْرانَ، قالَ: لَقِيتُ ابْنَ عُمَرَ بِالمَدِينَةِ فَقُلْتُ: إنِّي أُحِبُّ أنْ أعْلَمَ كَيْفَ كانَ مَقْتَلُ عُمَرَ، فَقالَ: إذَنْ أُعْلِمُكَ أنَّ أبا لُؤْلُؤَةَ عَبْدًا لِلْمُغِيرَةَ بْنِ شُعْبَةَ أتاهُ يَشْكُو إلَيْهِ ما يُكَلِّفُهُ المُغِيرَةُ مِنَ الضَّرِيبَةِ، قالَ: وكَمْ عَلَيْكَ؟ قالَ: أرْبَعَةُ دَراهِمَ فِي الشَّهْرِ، قالَ: وما عَمَلُكَ؟ قالَ: أصْنَعُ هَذِهِ الأرْحِيَةَ، فَوَعَدَهُ أنْ يُكَلِّمَ مَوْلاهُ، فَخَرَجَ يَتَهَدَّدَهُ، فَقالَ: ما يَقُولُ العَبْدُ؟ قالُوا أحْمَقُ، ثُمَّ أرْسَلَ إلى المُغِيرَةِ، فَقالَ: اتَّقِ اللَّهَ فِيما خُوِّلْتَ وخَفِّفْ عَنْ غُلامِكَ، وأرادَ الإصْلاحَ فِيما بَيْنَهُما فَخَرَجَ الخَبِيثُ فَصَنَعَ مُدْيَةً لَها رَأْسانِ مَقْبِضُها فِي وسَطِها، فَدَخَلَ المَسْجِدَ صَلاةَ الفَجْرِ، وعُمَرُ رحمه الله مَعَهُ دِرَّتُهُ، يَأْمُرُ النّاسَ بِتَسْوِيَةِ الصُّفُوفِ يَقُولُ: سَوُّوا بَيْنَ مَناكِبِكُمْ، لا تَخْتَلِفُوا فَتَخْتَلِفَ صُدُورُكُمْ، فَطَعَنَهُ تِسْعَ طَعْناتٍ، فَقالَ عُمَرُ رحمه الله: دُونَكُمُ الكَلْبَ فَقَدْ قَتَلَنِي، فَثارَ إلَيْهِ النّاسُ، فَجَعَلَ لا يَدْنُو إلَيْهِ أحَدٌ إلّا أهْوى إلَيْهِ فَطَعَنَهُ، فَطَعَنَ يَوْمَئِذٍ ثَلاثَةَ عَشَرَ إنْسانًا، فَماتَ مِنهُمْ سِتَّةٌ فِي المَسْجِدِ رَحِمَهُمُ اللَّهُ، واحْتُمِلَ عُمَرُ رحمه الله فَأُدْخِلَ إلى بَيْتِهِ، فَكادَتِ الشَّمْسُ تَطْلُعُ ولَمْ يُصَلُّوا الفَجْرَ، فَدَفَعَ فِي قَفا عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، فَقَرَأ قُلْ هُوَ اللَّهُ أحَدٌ وإذا جاءَ نَصْرُ اللَّهِ والفَتْحُ مُبادَرَةً لِلشَّمْسِ، ثُمَّ انْجَفَلَ النّاسُ إلى مَنزِلِ عُمَرَ رحمه الله، فَقالَ لِي: أيْ بُنَيَّ، اخْرُجْ إلى النّاسِ فَأقْرِئْهُمُ السَّلامَ ورَحْمَةَ اللَّهِ، وسَلْهُمْ عَنْ مَلَأٍ كانَ هَذا مِنهُمْ، فَخَرَجَ إلَيْهِمْ، فَذَكَرَ ذَلِكَ لَهُمْ، فَقالُوا: مَعاذَ اللَّهِ، وحاشَ لِلَّهِ، واللَّهِ لَوَدِدْنا أنّا فَدَيْناهُ بِالآباءِ والأبْناءِ، واللَّهِ ما أتى عَلَيْنا يَوْمٌ قَطُّ بَعْدَ وفاةِ رَسُولِ اللَّهِ ﷺ أعْظَمَ مِن هَذا اليَوْمِ، ثُمَّ قالَ لِابْنِ عَبّاسٍ: سَلِ النّاسَ، هَلْ يُثْبِتُونَ لِي قاتِلًا؟ فَقالَ: نَعَمْ، قَتَلَكَ قَيْنُ المُغِيرَةِ بْنِ شُعْبَةَ، فاسْتَهَلَّ بِحَمْدِ اللَّهِ عز وجل إلّا يَكُونُ ذُو حَقٍّ فِي الفَيْءِ، إنَّما اسْتُحِلَّ دَمُهُ بِما اسْتَحَلَّ مَن فِيهِ عَنْ غَيْرِ مُؤامَرَتِهِ، وكانَ أوَّلَ مَن دَخَلَ عَلَيْهِ عَلِيٌّ وابْنُ عَبّاسٍ، فَلَمّا نَظَرَ إلَيْهِ ابْنُ عَبّاسٍ بَكى، فَقالَ: أبْشِرْ يا أمِيرَ المُؤْمِنِينَ بِالجَنَّةِ، قالَ: تَشْهَدُ لِي بِذَلِكَ؟ قالَ: فَكَأنَّهُ كَعَّ، فَضَرَبَ عَلِيُّ بْنُ أبِي طالِبٍ رحمه الله مَنكِبَهُ فَقالَ: أجَلْ، فاشْهَدْ، وأنا عَلى ذَلِكَ مِنَ الشّاهِدِينَ، فَقالَ عُمَرُ: كَيْفَ؟ قالَ ابْنُ عَبّاسٍ: كانَ إسْلامُكَ عِزًّا، ووِلايَتُكَ عَدْلًا، ومِيتَتُكَ شَهادَةً، فَقالَ: لا واللَّهِ لا تَغْرُونِي مِن رَبِّي ودِينِي، ثَكِلَتْ عُمَرَ أُمُّهُ إنْ لَمْ يَرْحَمْهُ رَبُّهُ، ثُمَّ قالَ ورَأْسُهُ فِي حِجْرِي: ضَعْ رَأْسِي بِالأرْضِ، فَقُلْتُ: إنَّهُ يَشُقُّ عَلَيْكَ أنْ تُصَوِّبَ، فَقالَ: ضَعْهُ، ثَكِلَتْكَ أُمُّكَ، فَلَمّا وضَعْتُهُ، فَقالَ: انْطَلِقْ إلى أُمِّي عائِشَةَ رَحِمَها اللَّهُ، فَسَلْها أنْ تَصْفَحَ لِي عَنْ مَضْجَعِها الَّذِي أعَدَّتْهُ بَيْنَ بَعْلِها وأبِيها، فَإنْ فَعَلَتْ فادْفِنُونِي مَوْضِعَها، وإلّا امْضُوا بِي إلى البَقِيعِ، فَخَرَجْتُ حَتّى أتَيْتُ مَنزِلَ عائِشَةَ، فَضَرَبْتُ البابَ، فَقالَتْ: مَن هَذا؟ فَقُلْتُ: هَذا عَبْدُ اللَّهِ ابْنُكِ، فَرَحَّبَتْ بِي، فَقالَتْ مَجِيءُ ما جِيتَ؟ فَقُلْتُ: تَرَكْتُ عُمَرَ يَتَشَحَّطُ فِي المَوْتِ، وهُوَ يُقْرِئُكِ السَّلامَ ورَحْمَةَ اللَّهِ، ويَسْألُكِ أنْ تَصْفَحِي عَنْ مَضْجَعِكِ الَّذِي أعْدَدْتِيهِ بَيْنَ رَسُولِ اللَّهِ ﷺ وأبِي بَكْرٍ رحمه الله، قالَتْ: وما الَّذِي أصابَهُ، قُلْتُ: طَعَنَهُ قَيْنُ المُغِيرَةِ بنِ شُعْبَةَ، قالَتْ: صَدَقَنِي خَلِيلِي، يَعْنِي النَّبِيَّ ﷺ، «قَدْ كانَ أخْبَرَنِي أنَّ وفاتَهُ شَهادَةٌ»، هَنِيًّا مَرِيًّا، واللَّهِ ما كُنْتُ أُرِيدُ أنْ يَدْخُلَ بَيْنَهُما بَشَرٌ غَيْرِي، فَأمّا إذْ سَبَقَنِي إلى الآخِرَةِ، فَلَيْسَ لِحاجَتِهِ مَتْرَكٌ، قُلْ: نَعَمْ ونِعِمّا عَيْنٌ، فَلَمّا أتَيْتُهُ قالَ: مَهْيَمْ؟ قُلْتُ: قَدْ فَعَلَتْ، قالَ: جَزاها اللَّهُ خَيْرًا فِي المَحْيا والمَماتِ، فَإنْ أُصِبْتُ فاسْتَأْذِنْها ثانِيَةً، فَإنْ تَمَّتْ، وإلّا فامْضُوا بِي إلى البَقِيعِ،
