I came out safely, and then I asked myself, “How fast should I ride on?” I pressed ahead until I caught up at al-Waḥṭ (1), and I was not present at the truce of al-Ḥudaybiyyah.
Sulaymān ibn Ayyūb al-Ṭalḥī related: My father narrated to us, from Isḥāq ibn Yaḥyā, from his uncle Mūsā ibn Ṭalḥah, from his father, who said, “I heard the Messenger of Allah ﷺ say, ‘ʿAmr ibn al-ʿĀṣ is truly well-guided in his affairs.’ (2)
Aḥmad reported: al-Muqriʾ told us, Ibn Luhayʿa told us, Mishraḥ informed me, I heard ʿUqbah say: I heard the Messenger of Allah ﷺ declare, ‘People have (merely) embraced Islam, whereas ʿAmr ibn al-ʿĀṣ has believed.’ (3)
ʿAmr ibn Ḥakkām said: Shuʿbah narrated to us, from ʿAmr ibn Dīnār, from Abū Bakr ibn Muḥammad ibn ʿAmr ibn Ḥazm, from his uncle, from the Prophet ﷺ: ‘The two sons of al-ʿĀṣ are believers.’ (4)
Aḥmad said: Ibn Mahdī narrated to us, from Mūsā ibn ʿUlay, from his father, from ʿAmr ibn—
(1) Al-Wahat—misread in the printed edition as “al-Rahat”—is an estate near Taif, three miles from Wajj, that once belonged to Amr b. al-As. Ibn al-Aʿrabi relates: “Amr b. al-As set up at al-Wahat one million vine poles on one million wooden posts, purchasing each post for one dirham. When the caliph Sulayman b. ʿAbd al-Malik came on pilgrimage, he passed by al-Wahat and said, ‘I should like to see it.’ On seeing it he exclaimed, ‘This is the finest and most valuable property; I have never seen its equal, were it not for that harrah (lava field) in its midst.’ He was told, ‘It is not a harrah but a level area where the raisins were spread out,’ for Amr’s raisins were collected in the centre.” See Yaqut, Muʿjam al-Buldan, and the author’s definition of al-Wahat, p. 89.
(2) The isnad is weak because of the weakness of Ishaq b. Yahya and the anonymity of his transmitter; the report is found in Ibn ʿAsakir, Tarikh, 13/252a.
(3) The isnad is sound. “Al-Muqri” here is ʿAbd Allah b. Yazid al-Makhzumi al-Madani, and his narration from Ibn Lahiʿa dates from before the latter’s books were burnt. The report is in the Musnad, 4/155, and is also transmitted by al-Tirmidhi (no. 3844) through Qutayba from Ibn Lahiʿa.
(4) ʿAmr b. Hakam is weak, while the remaining transmitters are reliable. The report appears in Ibn Saʿd, Tabaqat, 4/192, and Ibn ʿAsakir, Tarikh, 13/252a. It is strengthened by a fair corroborating narration cited above, p. 56, note (1).