Al-Bidayah wa an-NihayahIbn Kathir

and its curtains.”

He asked them, “What did he say to you?”

They replied, “He uttered a word that fills the mouth.”

Then the Messenger of Allah ﷺ and his companion came, touched the Black Stone, circumambulated the House, and prayed. I approached him and was the very first person to greet him with the greeting of Islam.

He said, “And upon you be peace and the mercy of Allah. Who are you?”

I answered, “I am from Ghifār.”

He stretched out his hand and placed it on his forehead. I thought to myself, “He dislikes that I belong to Ghifār.” I tried to take his hand, but his companion restrained me,(1) for he knew him better than I did.

He asked, “How long have you been here?”

I replied, “Thirty—one night and one day.”

He asked, “And who has been feeding you?”

I said, “I have had no food but the water of Zamzam. I have grown so stout that the folds of my belly have split, and I have felt no trace of hunger.”

The Messenger of Allah ﷺ said, “It is blessed; it is food in and of itself.”(2)

Abū Bakr said, “O Messenger of Allah, allow me to host him for tonight’s meal.” He gave his permission. The Prophet ﷺ [and Abū Bakr] set out, and I went with them until Abū Bakr opened a door and scooped out for us some of the raisins of al-Ṭāʾif. That was the first solid food I ate in Mecca, and I stayed with them for some time.

The Messenger of Allah ﷺ then said, “I have been directed toward a land of palm-groves, and I think it is Yathrib. Will you convey my message to your people? Perhaps Allah will benefit them through you and reward you for it.”

So I went until I reached my brother Anīs. He asked, “What have you done?” I said, “I have embraced Islam and affirmed the truth.” He replied, “I have no wish to leave your religion; I too have embraced Islam and believed.”

We then went to our mother, and she said, “I have no desire to leave your religion; I too have embraced Islam and believed.” We packed up and went to our people, Ghifār.

Some of them accepted Islam before the Messenger of Allah ﷺ arrived in Medina, and Khafāf ibn Imāʾ ibn Raḥaḍah(3) al-Ghifārī—who was their leader that day—led them in prayer. The rest said, “We will embrace Islam when the Messenger of Allah ﷺ arrives.” When the Messenger of Allah ﷺ did arrive, the remainder accepted Islam.

The tribe of Aslam then came and said, “O Messenger of Allah, our brothers have accepted Islam, and we accept what they have accepted.” [So they embraced Islam as well.] The Messenger of Allah ﷺ said,

“Ghifār—may Allah forgive it; Aslam—may Allah grant it peace.”

Muslim also narrated it on the authority of Hudbah(4) ibn Khālid, from Sulaymān ibn al-Mughīrah, with a similar wording.

The story of his conversion has come down through another chain containing some unusual additions—Allah knows best. Mention of Salmān the Persian’s acceptance of Islam has already appeared in the section on the glad tidings of his mission.(5)

(1) In the ṭāʾ edition: faqadhani. The reading established in Ḥ, Musnad Aḥmad, Ṣaḥīḥ Muslim, and al-Nihāya (vol. 4, p. 24) is faqaddani, i.e. “bind me.” (2) In Sharḥ Ṣaḥīḥ Muslim (vol. 16, p. 30), al-Nawawī explains that it means the drink satisfies its imbiber as food satisfies its eater. (3) In Ḥ and the ṭāʾ edition: rukhṣa (concession). The same reading appears in al-Iṣāba under Khuffāf and is established in Musnad Aḥmad, Ṣaḥīḥ Muslim, and Sharḥ al-Nawawī (vol. 16, p. 31). Regarding its vocalization, the initial hamza is given a kasra according to the prevailing opinion; al-Qāḍī recorded it with a fatḥa, noting his preference without considering it conclusive. Another form is raḥḍa, written with an unpointed bāʾ, an unpointed hāʾ, and a ḍād with a dot, all letters marked with fatḥa. The same vocalization appears in al-Tāj (raḥḍ). (4) He is called Hudāb, as in Ṣaḥīḥ Muslim (no. 2473) in the chapter “Virtues of the Companions,” section on the merits of Abū Dharr. He is also called Hudba, as in Taqrīb al-Tahdhīb (vol. 2, p. 315). (5) The account of Salman’s conversion to Islam appears on p. 115 and following of this part.
وأستارها. قالا: "ما قال لكما؟ " قالتا: قال لنا كلمةً تملأُ الفم. قال: وجاء رسول الله ﷺ هو وصاحبه حتى استلمَ الحجَر، وطاف بالبيت، ثم صلَّى. قال فأتيتُه فكنتُ أوَّلَ من حيَّاهُ بتحيَّةِ أهلِ الإسلام. فقال: "عليك السلامُ ورحمةُ الله من أنت؟ " قال: قلت من غفار، قال: فأهوى بيده فوضعها على جبهته. قال: فقلت في نفسي. كرهَ أنِ انتميتُ إلى غفار. قال: فاردتُ أن آخذَ بيده فقدَعَني (١) صاحبهُ، وكان أعلم به مني، قال: متى كنتَ ها هنا؟ قال: قلت: كنتُ ها هنا منذُ ثلاثين، من بين ليلةٍ ويوم. قال: فمَنْ كان يُطعمك؟ قلت: ما كان لي طعامٌ إلا ماءُ زمزم، فسمنتُ حتى تكسرتْ عُكَنُ بطني، وما وجدتُ على كبدي سَخْفَةَ جُوع. قال: قال رسول الله ﷺ : "إنها مباركة، إنها طعامُ طُعْمٍ (٢) " . قال: فقال أبو بكر: ائذَنْ لي يا رسول اللهِ في طعامِهِ اللَّيلة. قال: ففعل، قال: فانطلق النبيُّ ﷺ [وانطلق أبو بكر] وانطلقتُ معهما حتى فتح أبو بكرٍ بابًا، فجعل يقبضُ لنا من زبيب الطائف، قال: فكان ذلك أولَ طعامٍ أكلتُه بها، فلبثتُ ما لبثت. فقال رسولُ الله ﷺ : "إني قد وُجِّهتُ إلى أرضٍ ذاتِ نَخْل ولا أحْسَبُها إلا يثرب، فهل أنت مبلِّغٌ عني قومكَ لعلَّ اللهَ ينفعُهم بك ويأجُرُكَ فيهم؟ " . قال: فانطلقتُ حتى أتيتُ أخي أُنيسًا. قال: فقال لي: ما صنعت؟ قال: قلتُ: صنعتُ أني أسلمتُ وصدَّقت. قال: فما بي رغبةٌ عن دينك، فإني قد أسلمتُ وصدَّقت. ثم أتينا أُمَّنا فقالت: ما بي رغبةٌ عن دينكما، فإني قد أسلمتُ وصدَّقت، فتحمَّلنا حتى أتينا قومنا غفارًا. قال: فأسلم بعضُهم قبلَ أنْ يقدَمَ رسولُ الله ﷺ المدينة، وكان يؤمُّهُمْ خُفَافُ بن إيماءَ بنِ رَحَضَة (٣) الغفاريّ، وكان سيِّدَهم يومئذ، وقال بقيَّتُهم: إذا قدِم رسولُ الله ﷺ أسلمْنا. قال: فقدِمَ رسولُ الله ﷺ فأسلم بقيَّتُهم. قال: وجاءتْ أسْلَمُ فقالوا: يا رسول الله، إخوانُنا نسلم على الذي أسلموا عليه. [فأسلموا] ، فقال رسولُ الله ﷺ "غِفَارُ غفَرَ اللهُ لها، وأسْلَمُ سالَمَها الله" . ورواه مسلم عن هُدْبَة (٤) بن خالد، عن سليمان بن المغيرة به نحوه. وقد روى قصة إسلامه على وجهٍ آخر وفيه زيادات غريبة. فالله أعلم. وتقدَّم ذِكْرُ إسلام سلمان الفارسي في كتاب البِشَاراتِ بمبعثه (رحمهم الله) (٥) .
(١) في ط: فقذفني. والمثبت من ح ومسند أحمد وصحيح مسلم والنهاية (قدع/ ٤/ ٢٤) وفيه: أي كفَّني. (٢) قال النووي: أي تشبع شاربها كما يشبعه الطعام. شرح صحيح مسلم (١٦/ ٣٠). (٣) وقع في ح، ط: رخصة. وكذا في الإصابة في ترجمة خفاف، والمثبت من مسند الإمام أحمد وصحيح مسلم وشرحة للنووي (١٦/ ٣١) وقال في ضبطه: إيماء ممدود والهمزة في أوله مكسورة على المشهور وحكى القاضي فتحها أيضًا وأشار إلى ترجيحه وليس براجح؛ ورحضة براءٍ وحاءٍ مهملة وضاد معجمة مفتوحات. وكذا ضبطه صاحب التاج (رحض). (٤) هو هدَّاب كما في صحيح مسلم (٢٤٧٣) فضائل الصحابة باب من فضائل أبي ذر. ويقال له: هُدْبَة كما في تقريب التهذيب (٢/ ٣١٥). (٥) وردت قصة إسلام سلمان في (ص ١١٥) وما بعدها من هذا الجزء.

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