Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

associating anything with Allah shall enter Paradise.’ (1)
Its chain of transmission is sound.

Jarir narrated—from Qabus ibn Abi Zabyan, from his father—who said:
‘I came to Egypt and found the people returning from their campaign. They told me that when they had reached the end of their expedition, in full view of the enemy, death overtook Abu Ayyub. He summoned the Companions and the soldiers and said:

“When I die, mount the horses, advance until you meet the enemy and they drive you back. Then dig for me, bury me, and level the ground. Let the cavalry and the foot soldiers trample over it until no trace remains. When you return, inform the people that the Messenger of Allah ﷺ told me: ‘No one who says, There is no god but Allah, shall enter the Fire.’” (2)

Al-Walid reported—from Saʿid ibn ʿAbd al-ʿAziz:
‘In the year 55 AH Muʿawiyah sent his son on campaign by land and sea. They crossed the strait, fought the people of Constantinople at its gate, and then returned.’ (3)

And al-Asmaʿi related—from his father:
‘Abu Ayyub was buried beside the wall of Constantinople, and a structure was built over him. At dawn the Byzantines said, “People of Arabia, something momentous happened to you last night.” They replied, “A leading Companion of our Prophet has died. By Allah, if his grave is disturbed, not a single bell will be tolled in the lands of the Arabs.” Whenever they were stricken by drought, they would uncover his grave and rain would fall.’ (4)

Al-Waqidi said: ‘Abu Ayyub died in the year 52 AH. Yazid led the funeral prayer over him, and he was buried at the foot of the fortress of Constantinople. I have been informed that the Byzantines continue to tend his grave,’

(1) The citation has already been given on p. 404, note (2); cf. Ibn Saad, vol. 3, pp. 484–485. (2) The isnad (chain of transmission) is weak because of Qabus ibn Abi Zubyan’s unreliability, yet its content corresponds to the preceding report; Ibn Asakir likewise records it in his Tahdhib, 5/45–46, through the transmitter al-Muhamili. (3) Ibn Asakir, Tahdhib, 5/46. (4) Ibn Asakir, Tahdhib, 5/46.
يُشرِكُ بِاللهِ شَيْئاً، دَخَلَ الجَنَّةَ (١)) . إِسْنَادُهُ قَوِيٌّ. جَرِيْرٌ: عَنْ قَابُوْسِ بنِ أَبِي ظَبْيَانَ، عَنْ أَبِيْهِ، قَالَ: أَتَيْتُ مِصْرَ، فَرَأَيْتُ النَّاسَ قَدْ قَفَلُوا مِنْ غَزْوِهِمْ، فَأَخْبَرُوْنِي: أَنَّهُمْ لَمَّا كَانُوا عِنْدَ انْقَضَاءِ مَغْزَاهُمْ حَيْثُ يَرَاهُمُ العَدُوُّ، حَضَرَ أَبَا أَيُّوْبَ المَوْتُ؛ فَدَعَا الصَّحَابَةَ وَالنَّاسَ، فَقَالَ: إِذَا قُبِضْتُ، فَلْتُرْكَبِ الخَيْلُ، ثُمَّ سِيْرُوا حَتَّى تَلْقَوُا العَدُوَّ، فَيَرُدُّوْكُمْ، فَاحْفِرُوا لِي، وَادْفِنُوْنِي، ثُمَّ سَوُّوْهُ! فَلْتَطَأِ الخَيْلُ وَالرِّجَالُ عَلَيْهِ حَتَّى لاَ يُعْرَفَ، فَإِذَا رَجَعْتُمْ، فَأَخْبِرُوا النَّاسَ: أَنَّ رَسُوْلَ اللهِ ﷺ أَخْبَرَنِي: (أَنَّهُ لاَ يَدْخُلُ النَّارَ أَحَدٌ يَقُوْلُ: لاَ إِلَهَ إِلاَّ اللهُ (٢)) . قَالَ الوَلِيْدُ: عَنْ سَعِيْدِ بنِ عَبْدِ العَزِيْزِ: أَغْزَى مُعَاوِيَةُ ابْنَهُ فِي سَنَةِ خَمْسٍ وَخَمْسِيْنَ فِي البَرِّ وَالبَحْرِ، حَتَّى أَجَازَ بِهِمُ الخَلِيْجَ، وَقَاتَلُوا أَهْلَ القُسْطِنْطِيْنِيَّةِ عَلَى بَابِهَا، ثُمَّ قَفَلَ (٣) . وَعَنِ الأَصْمَعِيِّ: عَنْ أَبِيْهِ: أَنَّ أَبَا أَيُّوْبَ قُبِرَ مَعَ سُوْرِ القُسْطِنْطِيْنِيَّةِ، وَبُنِي عَلَيْهِ، فَلَمَّا أَصْبَحُوا، قَالَتِ الرُّوْمُ: يَا مَعْشَرَ العَرَبِ، قَدْ كَانَ لَكُمُ اللَّيْلَةَ شَأْنٌ. قَالُوا: مَاتَ رَجُلٌ مِنْ أَكَابِرِ أَصْحَابِ نَبِيِّنَا، وَاللهِ لَئِنْ نُبِشَ، لاَ ضُرِبَ بِنَاقُوْسٍ فِي بِلاَدِ العَرَبِ. فَكَانُوا إِذَا قَحَطُوا، كَشَفُوا عَنْ قَبْرِهِ، فَأُمْطِرُوا (٤) . قَالَ الوَاقِدِيُّ: مَاتَ أَبُو أَيُّوْبَ سَنَةَ اثْنَتَيْنِ وَخَمْسِيْنَ، وَصَلَّى عَلَيْهِ يَزِيْدُ، وَدُفِنَ بِأَصْلِ حِصْنِ القُسْطِنْطِيْنِيَّةِ، فَلَقَدْ بَلَغَنِي أَنَّ الرُّوْمَ يَتَعَاهَدُوْنَ قَبْرَهُ،
(١) تقدم تخريجه في الصفحة ٤٠٤ تعليق رقم (٢) ، وانظر ابن سعد ٣ / ٤٨٤، ٤٨٥. (٢) إسناده ضعيف لضعف قابوس بن أبي ظبيان، لكنه في معنى ما قبله، وقد ذكره ابن عساكر كما في " تهذيبه " ٥ / ٤٥، ٤٦، من طريق المحاملي. (٣) " تهذيب ابن عساكر " ٥ / ٤٦. (٤) " تهذيب ابن عساكر " ٥ / ٤٦.

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