Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/490)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Ibn Abī ʿArūbah narrated from Qatādah, from Abū al-Malīḥ, from ʿAwf, who said:

“The Messenger of Allah ﷺ halted with us for the night, and each one of us laid his head on the fore-leg of his mount. I woke during part of the night and could not see the Messenger of Allah ﷺ beside his animal, and that frightened me. I set out to look for him and came upon Muʿādh and Abū Mūsā doing the same. While we were searching, we suddenly heard a humming at the upper end of the valley like the whir of a millstone.

When we later told him what had happened, he said, ‘Tonight a messenger from my Lord came to me and gave me the choice between intercession and the admission of half of my community into Paradise; I chose the intercession.’

I said, ‘I adjure you by Allah and by our companionship, O Prophet of Allah, that you include us among those who will benefit from your intercession.’

He replied, ‘Indeed, you are among those for whom my intercession is reserved (1).’

Jaʿfar ibn Burqān reported: Thābit ibn al-Ḥajjāj al-Kilābī told us:

‘We spent the winter in a fortress short of Constantinople with ʿAwf ibn Mālik in command of us. When Ramadan arrived ʿAwf said …’—and he mentioned a hadith.

Al-Wāqidī, Khalīfah, and Abū ʿUbayd stated that ʿAwf died in the year 73 AH.

— Reported by Muslim. See: Ahmad, al-Musnad 6/22, 25, 27; al-Hakim, al-Mustadrak 3/546–547. The phrase “and he performed wudu in a makith manner” means that he washed slowly and deliberately, without haste. The noun makth (or mukth) signifies remaining somewhere while waiting, lingering in place. In the printed edition it was mistakenly written “makiin”. (1) The chain of transmission is sound. Ahmad (6/28) also recorded it through Bahz, from Abu Awana—Qatada told us—from Abu al-Malih—from Awf b. Malik. Ibn Hibban declared it authentic (2592, 2593). Al-Tirmidhi transmitted an abridged version (2441) through Hanad, from Abda, from Sa id b. Abi Arubah, from Qatada, from Abu al-Malih, from Awf b. Malik. The verb taʿris (to ʿarrasa) describes a traveller’s stopping near dawn to sleep and rest, while hazir denotes a sound.

ابْنُ أَبِي عَرُوْبَةَ: عَنْ قَتَادَةَ، عَنْ أَبِي المَلِيْحِ، عَنْ عَوْفٍ، قَالَ: عَرَّسَ بِنَا رَسُوْلُ اللهِ ﷺ فَتَوَسَّدَ كُلُّ إِنْسَانٍ مِنَّا ذِرَاعَ رَاحِلَتِهِ! فَانْتَبَهْتُ فِي بَعْضِ اللَّيْلِ؛ فَإِذَا أَنَا لاَ أَرَى رَسُوْلَ اللهِ ﷺ عِنْدَ رَاحِلَتِهِ، فَأَفْزَعَنِي ذَلِكَ. فَانْطَلَقْتُ أَلْتَمِسُهُ؛ فَإِذَا مُعَاذٌ وَأَبُو مُوْسَى يَلْتَمِسَانِهِ، فَبَيْنَا نَحْنُ عَلَى ذَلِكَ، إِذْ سَمِعْنَا هَزِيْزاً بِأَعْلَى الوَادِي كَهَزِيْزِ الرَّحَى! قَالَ: فَأَخْبَرْنَاهُ بِمَا كَانَ مِنْ أَمرنَا، فَقَالَ: (أَتَانِي اللَّيْلَةَ آتٍ مِنْ رَبِّي، فَخَيَّرنَي بَيْنَ الشَّفَاعَةِ، وَبَيْنَ أَنْ يُدْخِلَ نِصْفَ أُمَّتِي الجَنَّةَ، فَاخْتَرْتُ الشَّفَاعَةَ) . فَقُلْتُ: أَنْشُدُكَ اللهَ، وَالصُّحْبَةَ يَا نَبِيَّ اللهِ، لَمَا جَعَلْتَنَا مِنْ أَهْلِ شَفَاعَتِكَ؟ قَالَ: (فَإِنَّكُم مِنْ أَهْلِ شَفَاعَتِي (١)) . جَعْفَرُ بنُ بُرْقَانَ: حَدَّثَنَا ثَابِتُ بنُ الحَجَّاجِ الكِلاَبِيُّ، قَالَ: شَتَوْنَا فِي حِصْنٍ دُوْنَ القُسْطَنْطِيْنِيَةِ، وَعَلَيْنَا عَوْفُ بنُ مَالِكٍ، فَأَدْرَكْنَا رَمَضَانَ، فَقَالَ عَوْفٌ: ... ، فَذَكَر حَدِيْثاً. قَالَ الوَاقِدِيُّ، وَخَلِيْفَةُ، وَأَبُو عُبَيْدٍ: مَاتَ عَوْفٌ سَنَةَ ثَلاَثٍ وَسَبْعِيْنَ.

= مسلم به. وانظر " المسند " ٦ / ٢٢ و٢٥ و٢٧، و" المستدرك " ٣ / ٥٤٦، ٥٤٧. وقوله: " وتوضأ وضوءا مكيثا ": أي: بطيئا متأنيا غير مستعجل، والمكث والمكث: الاقامة مع الانتظار، والتلبث في المكان. وقد تصحف في المطبوع إلى " مكينا ". (١) إسناده صحيح. وأخرجه أحمد ٦ / ٢٨ من طريق بهز، عن أبي عوانة، حدثنا قتادة، عن أبي المليح، عن عوف بن مالك. وصححه ابن حبان (٢٥٩٢) و (٢٥٩٣) ، وأخرجه مختصرا الترمذي (٢٤٤١) من طريق هناد، عن عبدة، عن سعيد بن أبي عروبة، عن قتادة، عن أبي المليح، عن عوف بن مالك. وعرس: التعريس: نزول المسافر آخر الليل للنوم والاستراحة. والهزير: الصوت: