Al-Bidayah wa an-Nihayah - Ibn Kathir - (3/121)

Al-Bidayah wa an-NihayahIbn Kathir

He disliked the idea, but he took me along. We found six or seven men whose very spirits seemed to have melted away in worship: they fasted by day, kept vigil by night, and lived off leaves and whatever else they could find. Salman relates that they believed in the former messengers and held that Jesus is the servant and messenger of God, the son of His bond-woman, whom God supported with miracles.

They said to him, “Young man, you have a Lord to answer to and a return to make. Ahead of you lie Paradise and Hellfire. These people who worship fire are sunk in unbelief and error; God is not pleased with what they do, for they follow no true religion.”

Salman continued to visit them in the company of that youth until he finally attached himself to them completely. Then the king of that land—who was the boy’s father—banished the monks from his realm and detained his son. Salman presented their religion to his own elder brother, but the latter replied, “I am pre-occupied with making a living.” Salman therefore set out with the monks until they entered the church of Mosul. The congregation there welcomed them and wished to keep me with them, but I refused to leave my companions. They travelled on until they reached a valley hemmed in by mountains. The monks of that district came down to greet them, gathered around, and asked about their long absence. They also inquired about me and spoke well of me.

A highly respected man among them arrived, addressed the assembly, praised God as He deserves, spoke of the messengers and the signs with which they were supported, and mentioned Jesus son of Mary, affirming that he was God’s servant and messenger. He enjoined them to good and forbade them from evil. When the gathering broke up, Salman followed him and stayed with him.

Salman said: He would fast by day and pray through the night. Each Sunday he went out to the people, preached to them, commanded what is right, and forbade what is wrong. He remained in that state for a long time. Then he wished to visit Jerusalem, and Salman accompanied him.

Salman continued: Along the way he would keep turning toward me, admonishing me. He told me that I have a Lord, that ahead of me are Paradise, Hell, and an accounting, and he instructed me just as he used to remind the people on Sundays.

He said, “O Salman, God will soon send a messenger whose name is Ahmad. He will arise from Tihāmah (1). He accepts gifts but does not eat from charity, and between his shoulders is a seal. The time of his appearance is near. I am an old man and do not expect to live to see him. If you meet him, believe in him and follow him.”

I asked, “Even if he commands me to abandon your religion and what you practise?”

He replied, “Even if he commands that, for truth is whatever he brings, and the pleasure of the Most Merciful lies in what he says.”

He then described our arrival at Jerusalem. His companion prayed here and there within it, then lay down to sleep. He had instructed Salman to wake him when the shadow reached a certain spot, but Salman let him rest a little longer. When he awoke he remembered God and reproached Salman for not doing as he had commanded. They then left Jerusalem.

A crippled man met him and said, “Servant of God, I asked you when you first arrived and you gave me nothing; I am asking again.” He looked around and saw no one. He took the man’s hand and said, “Rise, in the name of God.” The man rose without any trace of ailment or distortion (2), as though a tethered camel had suddenly been set free (3). He then said to me, “Servant of God, carry my belongings for me until

(1) It is also reported as “wa yukh’rij bi-Tihāmah,” and both variants are authenticated in H. (2) The phrase mā bihi qalbah literally “what he has is a qalbah,” i.e. a pain or malady feared for someone. al-Tāj (qalb). (3) In al-Lisān (under nashṭ): the term is used for one who acts swiftly in any undertaking, and for a patient upon recovery… “ka-annamā unshiṭa min ’iqāl.” Here nashṭ means “freed” or “released.” Ibn al-Athīr notes that many narrations read “ka-annamā nashṭa min ’iqāl,” but this is not authentic. al-Nihāya, vol. 5, p. 57.

يكرهه، فذهب بهِ معه. فإذا هم ستة أو سبعة، كأنَّ الرَّوحَ قد خرجتْ منهم من العبادة، يصومونَ النهار ويقومونَ الليل، يأكلون الشجر وما وجدوا، فذكر عنهم أنهم يؤمنونَ بالرُّسُل المتقدِّمين، وأنَّ عيسى عبدُ الله ورسولُه وابنُ أمَتِه، أيَّدَهُ بالمعجزات. وقالوا له: يا غلام، إنَّ لك ربًّا وإنَّ لك معادًا، وإنَّ بين يديك جنةً ونارًا، وإنَّ هؤلاء القومَ الذين يعبدون النِّيرانَ أهلُ كفرٍ وضلالة، لا يرضى الله بما يصنعون، وليسوا على دين. ثم جعل يتردَّدُ مع ذلك الغلام إليهم، ثم لزمهم سلمانُ بالكليَّة؛ ثم أجلاهم ملِكُ تلك البلاد، وهو أبو ذلك الغلام الذي صحبه سلمان إليهم عن أرضه، واحتبسَ الملكُ ابنَهُ عنده، وعرض سلمان دِينَهم على أخيه الذي هو أكبر منه، فقال: إني مشتغل بنفسي في طلب المعيشة، فارتحل معهم سلمان حتى دخلوا كنيسةَ المَوْصل، فسلَّم عليهم أهلُها ثم أرادوا أن يتركوني عندهم، فأبَيْتُ إلا صُحْبتَهم؛ فخرجوا حتى أتَوْا واديًا بين جبال، فتحدَّر إليهم رهبانُ تلك الناحية يسلِّمون عليهم، واجتمعوا إليهم وجعلوا يسألونهم عن غيبتهم عنه، ويسألونهم عني فَيُثنون عليَّ خيرًا. وجاء رجلٌ معظَّم فيهم، فخطبهم، فأثنى على الله بما هو أهله، وذكَرَ الرُّسل وما أُيِّدوا به، وذكر عيسى ابن مريم، وأنه كان عبدَ الله ورسولَه، وأمرهم بالخير ونهاهم عن الشر، ثم لما أرادوا الانصراف تبعه سلمان ولزمه. قال: فكان يصومُ النهار ويقوم الليل، من الأحد إلى الأحد، فيخرج إليهم ويَعِظُهم ويأمرُهم وينهاهم، فمكث على ذلك مُدَّةً طويلة، ثم أراد أن يزور بيت المَقْدِس، فصحبه سلمانُ إليه. قال: فكان فيما يمشي يلتفتُ إليَّ ويُقبل عليّ، فيعِظُني ويُخبرني أنَّ لي ربًا، وأنَّ بين يديَّ جنةً ونارًا وحسابًا، ويعلِّمني ويذكِّرُني نَحْوَ ما كان يُذكِّر القومَ يومَ الأحد. قال: فيما يقول لي؟ يا سلمان، إنَّ الله سوفَ يَبْعَثُ رسولًا اسمُه أحمد، يخرج من تِهَامة (١) ، يأكل الهديَّة، ولا يأكل الصدقة، بين كتفَيْه خاتم، وهذا زمانه الذي يخرج فيه قد تقارب، فأمَّا أنا فإني شيخٌ كبير، ولا أحسبني أُدركه، فإن أدركتَهُ أنتَ فصدِّقْه واتَّبعْه. قلت له: وإنْ أمرني بترك دينكَ وما أنت عليه؟ قال: وإنْ أمرك، فإنَّ الحقَّ فيما يجيءُ به، ورِضَى الرحمن فيما قال. ثم ذكر قدومَهما إلى بيت المقدس، وأنَّ صاحبه صلَّى فيه هاهنا وهاهنا، ثم نام، وقد أوصاه أنه إذا بلغ الظِّلُّ مكان كذا أنْ يُوقظه، فتركه سلمانُ حينًا آخر أزْيَدَ مما قال ليستريح، فلما استيقظ ذَكَرَ الله ولامَ سلمانَ على تَرْك ما أمْرَهُ بهِ من ذلك. ثم خرجا من بيت المقدس، فسأله مُقْعَدٌ فقال: يا عبد الله، سألتُكَ حين وصلت فلمْ تعطني شيئًا، وها أنا أسألك. فنظر فلم يجدْ أحدًا، فإخذ بيده وقال: قُمْ بسم الله، فقامَ وليس به بأسٌ ولا قَلَبَه (٢) ، كأنما نَشِط من عِقَال (٣) ؛ فقال لي يا عبد الله، احْمِلْ عليَّ متاعي حتى

(١) ويروى: ويخرِج بتهامة وكلا الروايتين مثبت في ح. (٢) يقال: ما به قَلبَة: أي ألمٌ وعِلّة يخشِى عليه منها. التاج (قلب). (٣) جاء في اللسان (نشط): ويقال للآخذ بسرعة في أي عمل كان، وللمريض إذا بَرَأ … كأنما أُنْشِط من عقال، نشط أي حُلّ؛ قال ابن الأثير: وكثيرًا ما يجيء في الرواية: كأنما نشط من عقال، وليس بصحيح. النهاية (٥/ ٥٧).