Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/555)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

The Messenger of Allah ﷺ was the most handsome of people and the fairest of Quraysh, and his cherished grandson al-Ḥasan ibn ʿAlī bore a close resemblance to him.

Al-Layth narrated—through Yazīd, Abu’l-Khayr, and Manṣūr al-Kalbī—that:
“During Ramadan, Dihyah travelled from al-Mizzah to a place about the distance of a village—ʿAqabah, three miles outside al-Fusṭāṭ. There he broke his fast, and some of the people with him broke theirs, while others were reluctant to do so.

“When he returned to his village he said, ‘By Allah, today I have seen something I never thought I would witness: a people who have turned away from the guidance of the Messenger of Allah ﷺ and of his Companions’—he meant those who continued to fast—after which he prayed, ‘O Allah, take me back to You.’ ”

It was recorded by Abū Dāwūd (1).

It is soundly established that on the day of Khaybar Ṣafiyyah fell to Dihyah’s lot; the Prophet ﷺ took her from him and compensated him with seven captives (2).

Khalīfah ibn Khayyāṭ said: “In the fifth year the Prophet ﷺ dispatched Dihyah to Caesar (3).”

I say: That is what he stated, but in fact the mission took place after Ḥudaybiyyah, during the period of truce, as

(1) Hadith no. 2413 appears in the Book of Fasting, chapter “The distance that permits breaking the fast.” It is also reported by Ahmad (6/398) and by Tabarani (4197). Among its transmitters, only al-Ajli declared Mansur al-Kalbi reliable; the remaining narrators are trustworthy. Further corroborating reports strengthen the narration: one from Anas recorded by al-Tirmidhi (799, 800), al-Daraqutni (1/241), and al-Bayhaqi (4/246) with a strong chain—al-Tirmidhi and others rated it sound; and another from Abu Basrah al-Ghifari found in Ahmad (6/398), Abu Dawud (2412), and al-Bayhaqi (4/246) whose isnad is acceptable as supporting evidence. (2) Its documentation has already been given on p. 232, note 1. (3) Tarikh Khalifa, p. 79, places the event after the sixth year, and the pronoun in “in it” refers to that year. Supporting the author’s view, Ibn Hajar states in Fath al-Bari (1/35): “Tarikh Khalifa claims that the Prophet’s letter to Heraclius was sent in the fifth year; this is a mistake. The stronger view is that it occurred at the end of the sixth year, for Abu Sufyan explicitly said it was during the truce, and the truce undeniably began at the end of year six.”

وَقَدْ كَانَ رَسُوْلُ اللهِ ﷺ أَحْسَنَ النَّاسِ، وَأَجْمَلَ قُرَيْشٍ، وَكَانَ رَيْحَانَتُهُ الحَسَنُ بنُ عَلِيٍّ يُشْبِهُهُ. اللَّيْثُ: عَنْ يَزِيْدَ، عَنْ أَبِي الخَيْرِ، عَنْ مَنْصُوْرٍ الكَلْبِيِّ: أَنَّ دِحْيَةَ خَرَجَ مِنَ المِزَّةِ إِلَى قَدْرِ قَرْيَةٍ - عَقَبَةٍ مِنَ الفُسْطَاطِ، وَذَلِكَ ثَلاَثَةُ أَمْيَالٍ - فِي رَمَضَانَ، ثُمَّ أَفْطَرَ، وَأَفْطَرَ مَعَهُ نَاسٌ، وَكَرِهَ الفِطْرَ آخَرُوْنَ. فَلَمَّا رَجَعَ إِلَى قَرْيَتِهِ، قَالَ: وَاللهِ لَقَدْ رَأَيْتُ اليَوْمَ أَمْراً مَا كُنْتُ أَظُنُّ أَنِّي أَرَاهُ، إِنَّ قَوْماً رَغِبُوا عَنْ هَدْيِ رَسُوْلِ اللهِ ﷺ وَأَصْحَابِهِ، - يَقُوْلُ ذَلِكَ لِلَّذِيْنَ صَامُوا - ثُمَّ قَالَ عِنْدَ ذَلِكَ: اللَّهُمَّ اقْبِضْنِي إِلَيْكَ. أَخْرَجَهُ: أَبُو دَاوُدَ (١) . وَصَحَّ: أَنَّ صَفِيَّةَ وَقَعَتْ يَوْمَ خَيْبَرَ فِي سَهْمِ دِحْيَةَ، فَأَخَذَهَا النَّبِيُّ ﷺ مِنْهُ، وَعَوَّضَهُ بِسَبْعَةِ أَرْؤُسٍ (٢) . قَالَ خَلِيْفَةُ بنُ خَيَّاطٍ: فِي سَنَةِ خَمْسٍ بَعَثَ النَّبِيُّ ﷺ دِحْيَةَ إِلَى قَيْصَرَ (٣) . قُلْتُ: كَذَا قَالَ، وَإِنَّمَا كَانَ ذَلِكَ بَعْدَ الحُدَيْبِيَةِ فِي زَمَنِ الصُّلْحِ، كَمَا

(١) رقم (٢٤١٣) في الصوم: باب قدر مسيرة ما يفطر فيه، وأخرجه أحمد ٦ / ٣٩٨، والطبراني (٤١٩٧) ومنصور الكلبي لم يوثقه غير العجلي، وباقي رجاله ثقات، وفي الباب ما يشهد له ويقويه، فعن أنس عند الترمذي (٧٩٩) و (٨٠٠) والدراقطني ١ / ٢٤١، والبيهقي ٤ / ٢٤٦، وسنده قوي، وحسنه الترمذي وغيره، وعن أبي بصرة الغفاري عند أحمد ٦ / ٣٩٨، وأبي داود (٢٤١٢) والبيهقي ٤ / ٢٤٦، وسنده حسن في الشواهد. (٢) تقدم تخريجه في الصفحة ٢٣٢ ت ١. (٣) المذكور في " تاريخ خليفة ": ٧٩ بعد سنة ست، والضمير في " وفيها " يعود إليها، لكن الذي يقوي قول المصنف أن الحافظ ابن حجر في " الفتح " ١ / ٣٥ قال: ووقع في تاريخ خليفة أن إرسال الكتاب إلى هرقل كان سنة خمس، وغلطه، ورجح أنه في آخر سنة ست لتصريح أبي سفيان بأن ذلك كان في مدة الهدنة، والهدنة كانت في آخر سنة ست اتفاقا.