Al-Bidayah wa an-NihayahIbn Kathir

He was one of the foremost authorities among the Companions: he joined both emigrations, fought at Badr and at every battle thereafter. He would carry the Prophet’s sandals ﷺ, bring him the water for ablution, and saddle his mount whenever he wished to ride. In interpreting the word of Allah he held unrivalled mastery, and he was renowned for his copious knowledge, his excellence, and his forbearance.

It is related that when the Companions began to marvel at the thinness of his shanks, the Messenger of Allah ﷺ said to them, “By Him in whose hand is my soul, they will weigh on the Balance more heavily than Mount Uhud.”

ʿUmar ibn al-Khaṭṭāb said of Ibn Masʿūd, “He is a vessel brimming with knowledge.”

They described him as slender in build yet noble in character. It was said that when he walked, his height scarcely exceeded that of those who were seated. He resembled the Prophet ﷺ in his guidance, demeanor, and bearing—that is, in his movements, stillness, speech, and, as far as he was able, in his worship.

He died—may Allah be pleased with him—during the caliphate of ʿUthmān ibn ʿAffān, in 32 AH (some say 33 AH), in Madinah at the age of sixty-three. Others held that he died in Kūfah, but the first report is more reliable.

Among them as well was ʿUqbah ibn ʿĀmir al-Juhanī.

Imām Aḥmad relates—through al-Walīd ibn Muslim, from Ibn Jābir, from al-Qāsim Abū ʿAbd al-Raḥmān, from ʿUqbah ibn ʿĀmir—that ʿUqbah said:

“While I was leading the Messenger of Allah ﷺ along one of the mountain passes, he said to me, ‘ʿUqbah, will you not ride?’ I feared that doing so might be disrespectful, but the Messenger of Allah dismounted; I rode for a short while, and then he mounted again. He then said, ‘ʿUqbah, shall I not teach you two sūrahs that are among the best ever recited?’ I replied, ‘Indeed, O Messenger of Allah.’ He taught me: ‘Say: I seek refuge in the Lord of daybreak,’ and ‘Say: I seek refuge in the Lord of mankind.’ When the prayer was called, the Messenger of Allah ﷺ stepped forward and recited them both. Later he passed by me and said, ‘Recite them whenever you go to sleep and whenever you rise.’”

Al-Nasaʾī transmits the same report through al-Walīd ibn Muslim.

(1) The words enclosed in parentheses do not appear in the edition (ṭ). (2) Musnad Imam Ahmad, vol. 1, pp. 420–421. Although other scholars have classified this hadith as sahih, this chain of transmission is hasan. (3) Ṭabaqat Ibn Sa‘d, vol. 2, p. 344. (4) In his commentary on ʿUmar’s statement, Ibn al-Athir explains: “kunayf is the diminutive form used to magnify kinf, which means ‘container’” (al-Nihāyah: kinf). (5) In edition A the word reads khalq (“creation”), which is a scribal corruption. (6) His biography appears in Ṭabaqat Ibn Sa‘d, vol. 4, pp. 343–344; al-Isti‘āb, vol. 3, p. 1073; Asad al-Ghabah, vol. 4, p. 53; Siyar A‘lam al-Nubala’, vol. 2, pp. 467–469; and al-Iṣābah, vol. 3, p. 489. (7) Musnad Imam Ahmad, vol. 4, p. 144. (8) This wording does not appear in the edition (ṭ). (9) In the edition (ṭ): “ya ‘uqb.” (10) al-Nasa’i (no. 5452) and in al-Kubrā (no. 7844); it is a sahih hadith.
أحد) (١) أئمة الصحابة، هاجر الهجرتين وشهد بدرًا وما بعدها، كان يَلي حَمْلَ نَعْلَي النَّبِيّ ﷺ ، وَيَلي طهورَهُ، ويرحِّلُ دابَّتَه إذا أراد الركوب، وكانت له اليدُ الطُّولى في تفسير كلام الله، وله العلمُ الجمّ والفضلُ والحلمُ. وفي الحديث (٢) أنَّ رسولَ اللّه قال لأصحابه - وقد جَعَلوا يعجبون من دِقَّةِ ساقَيْهِ - فقال: "والذي نَفْسي بيدِه لهما في الميزان أثقلُ من أُحُدٍ" . وقال عمر بن الخطاب في ابن مسعود (٣) : هو كنيف (٤) مليء علمًا. وذكروا أنه نحيف الخَلْق، حسن الخُلُقِ، يقال: إنّه كان إذا مشى يُسامِتُ الجُلوس (٥) وكان يشبه النَّبِيّ ﷺ في هَدْيه ودَلّه وسَمْته، يعني أن يُشبَّه بالنبي ﷺ في حركاته وسَكَناته وكلامه ويَتشَبَّه بما استطاع من عبادته. توفي (رضي الله عنه) في أيام عثمان [بن عفان] سنة اثنتين - أو ثلاث - وثلاثين بالمدينة عن ثلاث وستين سنة، وقيل: إنه توفي بالكوفة، والأول أصحُّ. ومنهن (رضي الله عنها) عُقْبَةُ بن عامر الجهَني (٦) . قال الإمام أحمد (٧) : ثنا الوليد بن مسلم، ثنا ابن جابر، عن القاسم أبي عبد الرحمن، عن عقبة بن عامر، قال: بينما أنا (٨) أقود برسول اللّه ﷺ في نقب من تلك النقاب، إذ قال لي "يا عقبة ألا تركب؟ " قال: فأشْفَقْتُ أن تكونَ مَعْصيةً، قال: فنزلَ رسولُ اللّه وركبتُ هُنَيْهةً، ثم ركب، ثم قال: يا عقبة (٩) ألا أُعَلِّمُكَ سورتَيْن من خَيْر سورتين قرأ بها الناسُ؟ " قلت: بلى يا رسول الله، فأقرأني ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾، و ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾. ثم أُقيمتِ الصَّلاةُ فَتَقَدَّمَ رسولُ الله ﷺ فقرأ بهما. ثم مرَّ بي، فقال: " اقرأ بهما كُلَّما نِمْتَ وكُلَّما قُمْتَ". وهكذا رواه النَّسائي (١٠) من حديث الوليد بن مسلم
(١) ليس ما بين القوسين في ط. (٢) مسند الإمام أحمد (١/ ٤٢٠ - ٤٢١)، وهو حديث صحيح لغيره، وهذا إسناد حسن. (٣) طبقات ابن سعد (٢/ ٣٤٤). (٤) قال ابن الأثير معلقًا على قول عمر: (كُنَيْف: هو تصغير تعظيم للكِنْفِ وهو الوعاء (النهاية: كنف)). (٥) أ: (الخلق) وهو تحريف. (٦) ترجمته في طبقات ابن سعد (٤/ ٣٤٣ - ٣٤٤)، والاستيعاب (٣/ ١٠٧٣)، وأسد الغابة (٤/ ٥٣)، وسير أعلام النبلاء (٢/ ٤٦٧ - ٤٦٩)، والإصابة (٣/ ٤٨٩). (٧) مسند الإمام أحمد (٤/ ١٤٤). (٨) ليس اللفظ في ط. (٩) ط: (يا عقب). (١٠) النسائيّ (٥٤٥٢) وفي "الكبرى" (٧٨٤٤)، وهو حديث صحيح.

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