Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (8/470)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿUyaynah in the year 197 AH, saying: “ʿĀṣim related from Zir, who said:

“I went to Ṣafwān ibn ʿAssāl and he asked, ‘What has brought you here?’

“I replied, ‘I have come in search of knowledge.’

“He said, ‘The angels lower their wings for the seeker of knowledge, pleased with what he seeks.’

“I said, ‘A matter has troubled my heart—or my chest—about wiping over the leather socks after defecation and urination. Have you heard anything about this from the Messenger of Allah ﷺ?’

“He answered, ‘Yes. When we were on a journey he used to order us not to remove our leather socks for three days and nights, except in the case of major ritual impurity; but for defecation, urine, or sleep we could simply wipe over them.’(1)

“I then asked, ‘Have you heard him mention desire (hawā)?’

“He said, ‘Yes. While we were traveling with him ﷺ, a Bedouin called out to him in a loud, booming voice, “O Muḥammad!” He replied to him in the same manner, “Here I am.” The Bedouin said, “Tell me about a man who loves a people yet has not joined their ranks.” He said, “A person is with those he loves.”

“‘He then began to relate to us that toward the west there is a gate which Allah opens for repentance. Its width is such that a man could travel for forty years. That gate remains open until the sun rises from that direction, and that is His statement: ‘On the Day when some of the signs of your Lord come…’(2) [al-Anʿām 6:158].”

With this same chain Ibn ʿĀṣim said: “I heard from Ibn ʿUyaynah while I was in a state of iḥrām with some womenfolk. Anyone who performed the pilgrimage after me did not see him, for he died in the year 198 AH.”

(1) Al-Khattabi remarks that the particle “lakin” (but) here serves a corrective function. It follows a negation and an exception—namely, the Prophet’s instruction: “He used to command us not to remove our leather socks for three days and nights except in the case of major ritual impurity (janaba).” He then added, “but (lakin) in the case of urine, faeces, or sleep,” thereby clarifying that the concession applies only to these minor causes of impurity, not to janaba. A traveller who has wiped over his footwear and then becomes junub must remove the socks and wash his feet along with the rest of his body. The usage resembles saying: “Zayd did not come, but Amr did,” or “I did not see Zayd, but Khalid.” (2) Its chain of transmission is hasan. Al-Tirmidhi narrated the complete version (nos. 3535–3536) and graded it hasan sahih; Ibn Hibban also declared it sahih (nos. 79, 179, 2507). The base manuscript mistakenly reads: “its width is the distance of a forty-day journey.”

عُيَيْنَةَ سَنَةَ سَبْعٍ وَتِسْعِيْنَ يَقُوْلُ: عَاصِمٌ، عَنْ زِرٍّ، قَالَ: أَتَيْتُ صَفْوَانَ بنَ عَسَّالٍ، فَقَالَ: مَا جَاءَ بِكَ؟ قُلْتُ: جِئْتُ ابْتِغَاءَ العِلْمِ. قَالَ: فَإِنَّ المَلاَئِكَةَ تَضَعُ أَجْنِحَتَهَا لِطَالبِ العِلْمِ، رِضَىً بِمَا يَطْلُبُ. قُلْتُ: حَكَّ فِي نَفْسِي - أَوْ صَدْرِي - مَسْحٌ عَلَى الخُفَّينِ بَعْدَ الغَائِطِ وَالبَوْلِ، فَهَلْ سَمِعْتَ مِنْ رَسُوْلِ اللهِ ﷺ فِي ذَلِكَ شَيْئاً؟ قَالَ: نَعَمْ، كَانَ يَأْمُرُنَا إِذَا كُنَّا سَفَراً، أَوْ مُسَافِرِيْنَ، أَنْ لاَ نَنْزِعَ خِفَافَنَا ثَلاَثَةَ أَيَّامٍ وَلَيَالِيْهِنَّ، إِلاَّ مِنْ جَنَابَةٍ، لَكِنْ مِنْ غَائِطٍ، أَوْ بَوْلٍ، أَوْ نَوْمٍ (١) . قُلْتُ: هَلْ سَمِعْتَهُ يَذْكُرُ الهَوَى؟ قَالَ: نَعَمْ، بَيْنَا نَحْنُ مَعَهُ ﷺ فِي مَسِيْرٍ، إِذْ نَادَاهُ أَعْرَابِيٌّ بصَوْتٍ لَهُ جَهْوَرِيٍّ، فَقَالَ: يَا مُحَمَّدُ! فَأَجَابَهُ عَلَى نَحْوٍ مِنْ كَلاَمِهِ: هَاؤُم. قَالَ: أَرَأَيْتَ رَجُلاً أَحَبَّ قَوْماً، وَلَمَّا يَلْحَقْ بِهِم؟ قَالَ: (المَرْءُ مَعَ مَنْ أَحَبَّ) . ثُمَّ أَنْشَأَ يُحَدِّثُنَا: أَنَّ مِنْ قِبَلِ المَغْرِبِ بَاباً يَفْتَحُ اللهُ لِلتَّوْبَةِ مَسِيْرَةَ عَرْضِهِ أَرْبَعُوْنَ سَنَةً، فَلاَ يَزَالُ مَفْتُوحاً حَتَّى تَطْلُعَ الشَّمْسُ مِنْ قِبَلِهِ، وَذَلِكَ قَوْلَهُ تَعَالَى: ﴿يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ﴾ ، الآيَةَ (٢) [الأَنْعَامُ: ١٥٨] . وَبِهِ: قَالَ ابْنُ عَاصِمٍ: سَمِعْتُ مِنِ ابْنِ عُيَيْنَةَ، وَأَنَا مَحْرَمٌ لِبَعْضِ النِّسَاءِ، وَمَنْ حَجَّ بَعْدِي لَمْ يَرَهُ، مَاتَ: سَنَةَ ثَمَانٍ وَتِسْعِيْنَ وَمائَةٍ.

(١) قال الخطابي: كلمة (لكن) هنا موضوعة للاستدراك: وذلك لأنه تقدمه نفي واستثناء، وهو قوله: " كان يأمرنا ألا ننزع خفافنا ثلاثة أيام ولياليهن إلا من جنابة ". ثم قال: " لكن من بول وغائط ونوم "، فاستدرك ب (لكن) ليعلم أن الرخصة جاءت في هذا النوع من الاحداث دون الجنابة، فإن المسافر الماسح على خفه إذا أجنب كان عليه نزع الخف وغسل الرجل مع سائر البدن، وهذا كما تقول: ما جاءني زيد لكن عمرو، وما رأيت زيدا لكن خالدا. (٢) إسناده حسن، وأخرجه الترمذي بطوله (٣٥٣٥) و (٣٥٣٦) ، وقال: حسن صحيح، وصححه ابن حبان (٧٩) و (١٧٩) و (٢٥٠٧) وفي الأصل: مسيرة عرضه أربعين، وهو خطأ.