Al-Bidayah wa an-NihayahIbn Kathir

ʿAlī said, “Then I fell silent.”

The rabbi asked me, “And what else?”

I replied, “That is all that comes to mind.”

The rabbi continued, “There is a reddish tinge in his eyes; his beard is handsome, his mouth fine, his ears perfectly formed; when he faces someone he does so with his whole body, and when he turns away he turns away with his whole body.”

I said, “By Allah, that is exactly his description.”

The rabbi asked, “Anything further? (1)”

I said, “What is it?”

He answered, “He has a slight forward stoop (2).”

I replied, “That is what I told you: it is as though he were coming down a slope.”

The rabbi said, “I find this very description in the scripture of my forefathers. We read that he will be sent in the Sanctuary of Allah, the place of His House and His security; then he will migrate to another sanctuary that he himself will declare sacred, and its sanctity will equal that of the sanctuary Allah has made sacred. We also find that the people who will aid him, to whom he will migrate, are a clan descended from ʿAmr ibn ʿĀmir, dwellers among palm-trees, and that the inhabitants of the land before them were Jews.”

ʿAlī said, “That is he indeed—the Messenger of Allah.”

The rabbi declared, “I bear witness that he is a Prophet, Allah’s Messenger to all people. Upon this I shall live, upon this I shall die, and upon this I shall be raised, if Allah wills.”

ʿAlī relates: “After that the rabbi used to come to me, teaching me the Qur’an and informing me of the rulings of Islam. Then ʿAlī and the rabbi left that place, and the rabbi remained a believer in the Messenger of Allah ﷺ, affirming him, until he died during the caliphate of Abū Bakr (3).”

This description has been transmitted from the Commander of the Believers, ʿAlī ibn Abī Ṭālib, through several routes that will be mentioned later.

Yaʿqūb ibn Sufyān said: “Saʿīd ibn Manṣūr related to us, Khalid ibn ʿAbd Allāh related to us, from ʿAbd Allāh ibn Muḥammad ibn ʿUmar ibn ʿAlī ibn Abī Ṭālib, from his father, from his grandfather, who said: He was asked—or it was said to ʿAlī—‘Describe the Messenger of Allah for us.’ He replied, ‘He was of a radiant white complexion imbued with a rosy hue; his pupils were jet-black and his eyelashes long.’ (4)”

Yaʿqūb also said: “ʿAbd Allāh ibn Salamah and Saʿīd ibn Manṣūr narrated to us, saying: ʿĪsā ibn Yūnus related to us, ʿUmar ibn ʿAbd Allāh, the freedman of Ghufrah, related to us, from Ibrāhīm ibn Muḥammad—a descendant of ʿAlī—who said: Whenever ʿAlī described the Messenger of Allah he would say, ‘His face was softly rounded; he was fair-skinned (5), large-eyed with deep black pupils, and his eyelashes were long.’ (6)

(1) As in the original manuscript and in al-Tabaqāt (vol. 2, p. 174); the printed edition reads “wamadha?” (“and what?”). (2) “Janā’” denotes the prominence of the collarbone over the chest. In the autograph it appears as ḥayāʾ (modesty), in the printed edition as janā’, and the reading adopted here is the correct one. (3) Its isnād is corrupt: al-Wāqidī is abandoned, and clear signs of fabrication are evident (Bishr). (4) Dalāʾil al-Nubuwwah by al-Bayhaqī (vol. 1, p. 212). Its isnād is ḥasan (good), and ʿAbd Allāh ibn Muḥammad ibn ʿUmar ibn ʿAlī ibn Abī Ṭālib (Abū Muḥammad al-ʿAlawī al-Madanī) is a ṣadūq ḥasan al-ḥadīth (truthful and good transmitter), as demonstrated in Taḥrīr al-Taqrīb (vol. 2, p. 265). (5) As in both the manuscript and the printed edition; in Dalāʾil al-Nubuwwah (vol. 1, p. 213) it appears as “abyaḍ musharrab” (whitish tinged). (6) Al-Bayhaqī records it in Dalāʾil via Yaʿqūb, from which the author quotes (vol. 1, p. 213). Its isnād is weak due to the deficiency of ʿUmar ibn ʿAbd Allāh, the mawla of Ghafrah. Ibrāhīm ibn Muḥammad, by contrast, is the son of ʿAlī ibn Abī Ṭālib known as Ibn al-Ḥanafīyah, and is considered a ṣadūq ḥasan al-ḥadīth (truthful and good transmitter).
قال عليٌّ: ثم سكتُّ. فقال لي الحبر: وماذا؟ قال عليٌّ: هذا ما يَحضرني. قال الحَبرُ: في عينيه حُمرة، حَسنُ اللحية، حَسنُ الفم، تامُّ الأذنين، يُقبل جميعًا ويُدبر جميعًا. فقال عليّ: والله هذه صفتُه، قال الحبر: وشيء آخر؟ (١) قال عليٌّ: وما هو؟ قال الحبر: وفيه جَنَا (٢) ، قال علي: هو الذي قلت لك كأنما ينزل من صَبَب. قال الحبرُ: فإني أجد هذه الصفة في سِفرِ آبائي، ونجده يُبعث في حرم الله وأمنِه وموضع بيته، ثم يُهاجر إلى حَرمٍ يحرِّمه هو، ويكون له حُرمةٌ كحرمةِ الحرمِ الذي حرَّمَ الله، ونجدُ أنصارَه الذين هاجرَ إليهم قومًا من ولد عمرو بن عامر أهل نَخل، وأهلُ الأرض قبلَهم يهود. قال علي: هو هو، وهو رسول الله. قال الحبر: فإني أشهدُ أنه نبيٌّ وأنه رسولُ الله إلى الناس كافةً، فعلى ذلك أحيا وعليه أموتُ، وعليه أُبعث إن شاء الله. قال: فكان يأتي عليًا فيعلّمه القرآن ويخبره بشرائع الإسلام، ثم خرج عليٌّ والحبرُ من هنالك حتى ماتَ في خلافة أبي بكر وهو مؤمنٌ برسول الله ﷺ مُصدق به (٣) . وهذه الصِّفة قد وردت عن أمير المؤمنين عليّ بن أبي طالب من طرق متعددة سيأتي ذكرها. وقال يعقوبُ بن سفيان: حدَّثنا سعيدُ بن منصور، حدَّثنا خالد بن عبد الله، عن عبد الله بن محمد بن عمر بن علي بن أبي طالب، عن أبيه، عن جده، قال: سُئل، أو قيل لعليّ: انعتْ لنا رسولَ الله، فقال: كان أبيضَ مُشربًا بياضُه حمرةً، وكان أسودَ الحدقة، أهدبَ الأشفار (٤) . قال يعقوب: وحدَّثنا عبدُ الله بن سلمة وسعيدُ بن منصور، قالا: حدَّثنا عيسى بن يُونس، حدَّثنا عمر بن عبد الله مولى غُفرة، عن إبراهيم بن محمد -من ولد عليّ- قال: كان عليٌّ إذا نعتَ رسولَ الله قال: كان في الوجه تَدوير، أبيض (٥) ، أدعج العينين، أهدَب الأشفار (٦) .
(١) كذا بالأصل، والطبقات (٢/ ١٧٤) وفي المطبوع: وماذا؟. (٢) "جنأ": هو إشراف الكاهل على الصدر، وفي الأصل حياء، وفي المطبوع جناء، والصحيح ما أثبته. (٣) إسناده تالف، الواقدي متروك، وعلامات الوضع بادية عليه (بشار). (٤) دلائل النبوة؛ للبيهقي (١/ ٢١٢) وإسناده حسن، وعبد الله بن محمد بن عمر بن علي بن أبي طالب، أبو محمد العلوي المدني صدوق حسن الحديث كما هو مبين في تحرير التقريب (٢/ ٢٦٥). (٥) كذا بالأصل والمطبوع، وفي دلائل النبوة للبيهقي (١/ ٢١٣) أبيض مشرب. (٦) أخرجه البيهقي في الدلائل من طريق يعقوب، ومنه نقل المصنف (١/ ٢١٣)، وإسناده ضعيف لضعف عمر بن عبد الله مولى غفرة. أما إبراهيم بن محمد فهو ابن علي بن أبي طالب المعروف أبوه بابن الحنفية، وهو صدوق حسن الحديث.

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