Riyad al-SalihinAl-Nawawi

375 – Abu Hurayrah (may Allah be pleased with him) reported that the Prophet ﷺ said, “People are like ores, the ores of gold and silver; the noblest of them in the pre-Islamic days are the noblest of them in Islam, once they gain understanding (1). Souls are marshalled troops: those that recognize one another will come together, and those that do not will diverge (2).” Related by Muslim.

376 – Al-Bukhari likewise transmitted the statement, “the souls…,” and the rest of the wording, through the narration of ʿAishah (may Allah be pleased with her).

377 – Usayr ibn ʿAmr—others say Ibn Jabir (with ḍammah on the hamzah and an open sīn)—related: Whenever the contingents from Yemen arrived, ʿUmar ibn al-Khattab (may Allah be pleased with him) would ask them, “Is Uways ibn ʿAmir among you?” He continued to do so until he came upon Uways (may Allah be pleased with him). He asked, “Are you Uways ibn ʿAmir?” He replied, “Yes.” ʿUmar said, “From Murād and then from Qarn (3)?” He answered, “Yes.” ʿUmar said, “You once had leucoderma and were cured of it except for a patch the size of a dirham?” He said, “Yes.” He asked, “Do you have a mother?” He replied, “Yes.” ʿUmar then said, “I heard the Messenger of Allah ﷺ say: ‘Uways ibn ʿAmir will come to you with the reinforcements from Yemen. He is from Murād and then from Qarn. He had leucoderma, which Allah cured, leaving only a spot the size of a dirham. He has a mother to whom he is devoted (4). Were he to swear by Allah, Allah would certainly fulfill his oath. So if you can, ask him to seek forgiveness for you—do so.’ Therefore, ask Allah to forgive me.” So Uways prayed for him, and ʿUmar then said to him, “Where

(1) Meaning: they grasped and understood. The phrase “junudun mujanada” refers to assembled multitudes of various kinds. (2) Ibn Abd al-Salam explains that “mutual recognition and estrangement” (taaruf wa-tanakur) refer to similarity and dissimilarity in qualities: when someone’s traits differ from yours you find him strange, just as the unknown is rejected for lack of familiarity. The expression is figurative, likening what is disavowed to the unknown and what is congenial to the known. The hadith therefore implies that if a person senses aversion toward someone of virtue and piety, he should investigate the cause and try to remove it—and the reverse applies as well. I add: in Sahih al-Bukhari the hadith appears only in a muallaq (suspended) form; this should have been noted. – N [see the Introduction, Miscellaneous Benefits no. 3]. (3) Murad is the name of a tribe. Qarn (with fat-ha on qāf, rā, and nūn) is a clan within that tribe: Qarn ibn Radman ibn Najiyah ibn Murad. (4) That is: he excelled in dutifulness and kindness to her. The Prophet’s words “law aqsam” (“if he were to swear”) mean that were he to swear an oath by Allah concerning some matter, Allah would fulfil it for him as a reward for his devotion to his mother.
٣٧٥ - وعن أبي هريرة رضي الله عنه عن النبي ﷺ قال : « النَّاسُ مَعَادِنُ كَمَعَادِنِ الذَّهَبِ وَالْفِضَّةِ ، خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الْإِسْلَامِ إِذَا فَقَهُوا (١) ، وَالْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ (٢) » . رواه مسلم . ٣٧٦ - وروى البخاري قوله : « الْأَرْوَاحُ » إلخ من رواية عائشة رضي الله عنها . ٣٧٧ - وعن أُسَيْر بن عمرو ويقال ابن جابر وهو « بضم الهمزة وفتح السين المهملة » قال : كَانَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ إِذَا أَتَى عَلَيْهِ أَمْدَادُ أَهْلِ الْيَمَنِ سَأَلَهُمْ : أَفِيكُمْ أُوَيْسُ بْنُ عَامِرٍ ؟ حَتَّى أَتَى عَلَى أُوَيْسٍ رَضِيَ اللَّهُ عَنْهُ ، فَقَالَ لَهُ : أَنْتَ أُوَيْسُ بْنُ عَامِرٍ ؟ قَالَ : نَعَمْ ، قَالَ : مِنْ مُرَادٍ ثُمَّ مِنْ قَرْنٍ ؟ (٣) قَالَ : نَعَمْ . قَالَ : فَكَانَ بِكَ بَرَصٌ فَبَرَأْتَ مِنْهُ إِلَّا مَوْضِعَ دِرْهَمٍ ؟ قَالَ : نَعَمْ قَالَ : لَكَ وَالِدَةٌ ؟ قَالَ : نَعَمْ . قَالَ : سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ : « يَأْتِي عَلَيْكُمْ أُوَيْسُ بْنُ عَامِرٍ مَعَ أَمْدَادِ أَهْلِ الْيَمَنِ مِنْ مُرَادٍ ، ثُمَّ مِنْ قَرْنٍ كَانَ بِهِ بَرَصٌ ، فَبَرَأَ مِنْهُ إِلَّا مَوْضِعَ دِرْهَمٍ ، لَهُ وَالِدَةٌ هُوَ بِهَا بَرٌّ (٤) ، لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ ، فَإِنِ اسْتَطَعْتَ أَنْ يَسْتَغْفِرَ لَكَ فَأَفْعَلَ » فَاسْتَغْفِرْ لِي ، فَاسْتَغْفَرَ لَهُ . فَقَالَ لَهُ عُمَرُ : أَيْنَ
(١) أي : فهموا وعلموا . ( وجنود مجندة ) أي : جموع مجتمعة وأنواع مختلفة . (٢) قال ابن عبد السلام : المراد بالتعارف والتناكر : التقارب في الصفات والتفاوت فيها لأن الشخص إذا خالفتك صفاته ، أنكرته ، والمجهول ينكر لعدم العرفان ، فهذا من مجاز التشبيه ، شبه المنكر بالمجهول والملائم بالمعلوم . وفي الحديث أن الإنسان إذا وجد من نفسه نفرة عن ذي فضل وصلاح ينبغي أن يبحث عن المقتضي لذلك ليسعى في إزالته ، فيتخلص من الوصف المذكور ، وكذا عكسه . قلت : والحديث عند البخاري معلق ، فكان ينبغي بيانه - ن - [ راجع المقدمة ، فوائد متفرقة رقم ٣ ] . (٣) ( مراد ) : اسم قبيلة . و ( قرن ) بفتح القاف والراء والنون : بطن من مراد وهو قرن بن ردمان بن ناجية بن مراد . (٤) أي : بالغ في البر والإحسان إليها . وقوله ﷺ : ( لو أقسم ) أي : حلف على الله بأمر من الأمور لأبره في حلفه جزاء بره بوالدته .

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