Ashrat al-Saah - al-Wabil - Yusuf al-Wabil - (286)

Ashrat al-Saah - al-WabilYusuf al-Wabil

reports about him among the people, and the belief that he was the Dajjal became widespread, as will be discussed below when recounting how the Prophet—peace and blessings be upon him—examined him.

How the Prophet—peace and blessings be upon him—Examined Him:

When the affair of Ibn Sayyād and the claim that he was the Dajjal became widely known among the people, the Prophet—peace and blessings be upon him—wanted to investigate his affair and ascertain his true condition. He would therefore approach him secretly so that Ibn Sayyād would not notice him, hoping to overhear something from him. He would also put certain questions to him that would reveal his true nature.

It is related in the hadith of Ibn ʿUmar—may Allah be pleased with them both—that ʿUmar set out with the Prophet—peace and blessings be upon him—among a group heading toward Ibn Sayyād. They found him playing with some boys near the fortified structure (1) of Banū Maghāla (2). Ibn Sayyād was then approaching puberty. He did not notice the Prophet until the Prophet—peace and blessings be upon him—struck him with his hand and then said to him, “Do you testify that I am the Messenger of Allah?” Ibn Sayyād looked at him and replied, “I testify that you are the messenger of the unlettered.” Ibn Sayyād then asked the Prophet—peace and blessings be upon him—“Do you testify that I am the messenger of Allah?” The Prophet rejected his claim and said, “I believe in Allah and His messengers.” He then asked him, “What do you see?” Ibn Sayyād replied, “A truthful one and a liar come to me.” The Prophet—peace and blessings be upon him—said, “The matter has been confused for you.” The Prophet—peace and blessings be upon him—then said, “I have concealed something from you.” Ibn Sayyād replied, “It is al-dukh.” (3) He said, “Begone! You will never exceed your limits.” Then ʿUmar—may Allah be pleased with

(1) *Utum*—with both vowels pronounced *u*: a raised structure resembling a fortress; its plural is *ātām*. See: *al-Nihāya fī Gharīb al-Hadīth*, 1:54; and *Fath al-Bārī*, 3:220. (2) *Maghāla*—with an *a* after the *m* and an ungeminated *gh*: a clan of the Ansar. *Fath al-Bārī*, 3:220. (3) He meant *al-dukhān* (smoke), but clipped the word in the manner of soothsayers, as will be explained below.

خبره بين النَّاس، وشاع أنّه الدَّجّال؛ كما سيأتي في ذكر امتحان النّبيّ ﷺ امتحان النّبيّ ﷺ له: لما شاع بين النَّاس أمر ابن صيَّاد، وأنّه هو الدَّجَّال؛ أراد النّبيّ ﷺ أن يطَّلعَ على أمره، ويتبيَّنَ حالَه، فكان يذهب إليه مختفيًا حتّى لا يشعر به ابن صياد؛ رجاء أن يسمع منه شيئًا، وكان يوجِّه إليه بعض الأسئلة الّتي تكشف عن حقيقته. ففي الحديث عن ابن عمر ﵄: أن عمر انطلق مع النّبيّ ﷺ في رهط قِبَل ابن صياد، حتّى وجدوه يلعب مع الصبيان عند أُطُم (١) بن مَغالة (٢)، وقد قارب ابن صياد الحلم، فلم يشعر حتّى ضرب النّبيّ ﷺ بيده، ثمَّ قال لابن صيَّاد: "أتشهد أني رسول الله؟ ". فنظر إليه ابن صياد، فقال: أشهد أنك رسول الأميين. فقال ابن صيَّاد للنبي- ﷺ: أتشهد أني رسول الله؟ فرفضه، وقال: "آمنت بالله وبرسله". فقال له: "ما ترى؟ ". قال ابن صياد: يأتيني صادق وكاذب. فقال النّبيّ ﷺ: "خلط عليك الأمر". ثمَّ قال له النّبيّ ﷺ: "إنِّي خبأت لك خبيئًا؟ ". فقال ابن صياد: هو الدُّخ (٣). فقال: "اخسأ فلن تعدو قدرك". فقال عمر رضي الله

(١) (أطم)؛ بضمتين: بناء مرتفع كالحصن، وجمعه آطام. انظر: "النهاية في غريب الحديث" (١/ ٥٤)، و"فتح الباري" (٣/ ٢٢٠). (٢) (مغالة): بفتح الميم والمعجمة الخفيفة: بطن من الأنصار. "فتح الباري" (٣/ ٢٢٠). (٣) يريد الدخان لكنه قطمها على طريقة الكهان، كما سيأتي بيان ذلك.