Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

kill him and his followers, I shall never cut off this modest stream of gifts to you.” (1)

He said, “Summon him.”

I replied, “He will not come with me.”

So he dispatched a messenger with me to bring him, and he came. When we reached the entrance I called out, “Ask leave for ʿAmr ibn al-ʿĀṣ.”
He, however, called out, “Ask leave for the Party of Allah.”

When the Negus heard his voice he granted permission for him and his companions, and then he permitted me. I entered to find him seated. When I saw him, I advanced and sat directly before him, placing him behind me.
I also seated one of my men between every two of his.

The Negus said, “Nakhirū!” (2)

I said, “The cousin of this man who is in our land claims that there is no deity but the One God.”

At that he pronounced the testimony of faith—in fact, that was the first time I ever heard the shahādah.
The Negus said, “He has spoken the truth; he is my cousin, and I follow his religion.”

He then cried out loudly and exclaimed, “Ah!”
I wondered, “What is the matter with this Abyssinian?”

He said, “It is the Namūs—the angel of revelation—like the Namūs of Moses. What does he say about Jesus?”

He replied, “He says that Jesus is the Spirit of Allah and His Word.”

The Negus picked up something from the ground and said, “He has not deviated from the truth by even this much.”
He added, “Were it not for my kingdom, I would have followed you.”

Then he said to ʿAmr, “I would not have cared if neither you nor any of your people had ever come to me.”
And to Jaʿfar he said, “Go, for you are safe in my land; whoever strikes you I shall kill.” (3)

I later met Jaʿfar in private, drew close to him and said, “Indeed, (4) I bear witness that there is no deity but Allah and that Muhammad is the Messenger and servant of Allah.”
He replied, “May Allah guide you.”

I returned to my companions, and it was as though

(1) The term nutfah here designates seawater, i.e. “we will not travel to you.” (2) It means: “Speak up.” This is clarified in the version narrated by al-Bazzar through Amr ibn al-As, the transmitter of the report. Ibn al-Athir states in al-Nihaya that the verb nakharu means “to speak.” The hadith interprets it that way, and, if genuinely Arabic, it may stem from nakhir (sound). Another reading with the letter jim is najaru, meaning “to string words together.” The editor of the printed edition could not decide between the readings, so he left the word as in the manuscript, adding: “Thus it appears in the original.” (3) Abu Ya‘la’s version adds: “Whoever insults you, I shall fine him.” He then told his doorkeeper: “Whenever this man seeks permission to see me, admit him—unless I am with my family; if so, inform him that I am busy, but once I am free, let him in.” (4) The verb form is transmitted as ta‘lamanna in al-Matalib al-Aliya, as ata‘lamu in al-Majma‘, and as ta‘lamu in Kashf al-Astar.
تَقْتُلْهُ وَأَصْحَابَهُ، لاَ أَقْطَعْ هَذِهِ النُّطْفَةَ (١) إِلَيْكَ أَبَداً. قَالَ: ادْعُهُ. قُلْتُ: إِنَّهُ لاَ يَجِيْءُ مَعِي. فَأَرْسَلَ إِلَيْهِ مَعِي رَسُوْلاً، فَجَاءَ، فَلَمَّا انْتَهَيْنَا إِلَى البَابِ، نَادَيْتُ: ائْذَنْ لِعَمْرِو بنِ العَاصِ. وَنَادَى هُوَ: ائْذَنْ لِحِزْبِ اللهِ. فَسَمِعَ صَوْتَهُ، فَأَذِنَ لَهُ وَلأَصْحَابِهِ، ثُمَّ أَذِنَ لِي، فَدَخَلْتُ، فَإِذَا هُوَ جَالِسٌ، فَلَمَّا رَأَيْتُهُ جِئْتُ حَتَّى قَعَدْتُ بَيْنَ يَدَيْهِ، فَجَعَلْتُهُ خَلْفِي. قَالَ: وَأَقْعَدْتُ بَيْنَ كُلِّ رَجُلَيْنِ مِنْ أَصْحَابِهِ رَجُلاً مِنْ أَصْحَابِي. فَقَالَ النَّجَاشِيُّ: نَخِّرُوا (٢) . فَقُلْتُ: إِنَّ ابْنَ عَمِّ هَذَا بِأَرْضِنَا يَزْعُمُ أَنْ لَيْسَ إِلاَّ إِلَهٌ وَاحِدٌ. قَالَ: فَتَشَهَّدَ، فَإِنِّي أَوَّلُ مَا سَمِعْتُ التَّشَهُّدَ لَيَوْمَئِذٍ. وَقَالَ: صَدَقَ، هُوَ ابْنُ عَمِّي، وَأَنَا عَلَى دِيْنِهِ. قَالَ: فَصَاحَ صِيَاحاً، وَقَالَ: أَوَّه. حَتَّى قُلْتُ: مَا لابْنِ الحَبَشِيَّةِ؟ فَقَالَ: نَامُوْسٌ مِثْلُ نَامُوْسِ مُوْسَى، مَا يَقُوْلُ فِي عِيْسَى؟ قَالَ: يَقُوْلُ: هُوَ رُوْحُ اللهِ وَكَلِمَتُهُ. فَتَنَاوَلَ شَيْئاً مِنَ الأَرْضِ، فَقَالَ: مَا أَخْطَأَ مِنْ أَمْرِهِ مِثْلَ هَذِهِ. وَقَالَ: لَوْلاَ مُلْكِي لاتَّبَعْتُكُم. وَقَالَ لِعَمْرٍو: مَا كُنْتُ أُبَالِي أَنْ لاَ تَأْتِيَنِي أَنْتَ وَلاَ أَحَدٌ مِنْ أَصْحَابِكَ أَبَداً. وَقَالَ لِجَعْفَرٍ: اذْهَبْ، فَأَنْتَ آمِنٌ بِأَرْضِي، مَنْ ضَرَبَكَ قَتَلْتُهُ (٣) . قَالَ: فَلَقِيْتُ جَعْفَراً خَالِياً، فَدَنَوْتُ مِنْهُ، فَقُلْتُ: نَعَمْ (٤) ، إِنِّيْ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللهَ، وَأَنَّ مُحَمَّداً رَسُوْلُ اللهِ وَعَبْدُهُ. فَقَالَ: هَدَاكَ اللهُ. فَأَتَيْتُ أَصْحَابِي، فَكَأَنَّمَا
(١) النطفة: أراد بها ماء البحر. أي: لا نسافر إليك. (٢) أي: تكلموا. كما جاء مفسرا في رواية البزار من قبل عمرو بن العاص راوي الحديث. قال ابن الأثير في " النهاية ": نخروا: أي تكلموا. كذا فسر في الحديث، ولعله إن كان عربيا مأخوذ من النخير: الصوت، ويروى بالجيم نجروا: أي سوقوا الكلام. وقد التبست على محقق المطبوع، فلم يتبينها، فرسمها كما هي، وقال: هكذا في الأصل. (٣) في رواية أبي يعلى زيادة هي: " ومن سبك غرمته، وقال لآذنه: متى أتاك هذا يستأذن علي. فائذن له، إلا أن أكون عند أهلي، فإن كنت عند أهلي، فأخبره، فإن أبي، فائذن له ". (٤) في " المطالب العالية ": " تعلمن "، وفي " المجمع ": " أتعلم "، وفي " كشف الاستار ": " تعلم ".

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