Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (191)

Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-QasimIbn Hajar Al-Asqalani

and my phrase “according (1) to the sounder view” signals that the question is a matter of scholarly dispute. What strengthens the first opinion is the story of al-Ashʿath b. Qays. He was among those who had apostatised and was brought before Abū Bakr al-Ṣiddīq as a captive; he then returned to Islam, and Abū Bakr accepted that from him (2) and even married him (3) to his own sister (4). No one, however, ever omitted to list him among the Companions, nor to (5) include his narrations in the Musnad collections and other works (6).

Two notes (7):

(8) It is self-evident that the rank of one who kept close company with the Prophet ﷺ, fought alongside him, or was killed (9) under his banner, surpasses that of someone who did not accompany him or who (10) never witnessed a military engagement with him. It is likewise higher than that of one who spoke to him only briefly, walked with him for but a short while, merely saw him from afar, or saw him while still a child—despite the fact that the honour of Companionship belongs to all of them.

(1) The preposition fi ("in") is missing from MS T. (2) The word dhalika ("that") is absent from MS W. (3) MS T reads fazawwajahu ("so he married [her]"). (4) This episode is reported by several authorities, including Ibn Saʿd, al-Tabaqat, 7:11, and Ibn Abi Khaythama, Tarikh, 2:90. (5) MS K inserts fi. (6) In the margin of MS A, in the author’s own hand: thumma balagha kadhalik ("then it likewise reached [them]"). (7) MS Y adds the word ahadihima ("one of the two"). (8) MSS Y and K read fi rajahan ("in preponderance"). (9) MS H has qatala (with a fatha on the qaf); the adopted reading follows MSS B and K. (10) The particle lam ("did not") is omitted in MS T. (11) MS A reads aw ʿala ("or concerning").

وَقَوْلِي: «فِي (١) الأَصَحِّ»؛ إِشَارَةٌ إِلَى الخِلَافِ فِي المَسْأَلَةِ. وَيَدُلُّ عَلَى رُجْحَانِ الأَوَّلِ: قِصَّةُ الأَشْعَثِ بْنِ قَيْسٍ؛ فَإِنَّهُ كَانَ مِمَّنِ ارْتَدَّ، وَأُتِيَ بِهِ إِلَى أَبِي بَكْرٍ الصِّدِّيقِ أَسِيراً، فَعَادَ إِلَى الإِسْلَامِ، فَقَبِلَ مِنْهُ ذَلِكَ (٢)، وَزَوَّجَهُ (٣) أُخْتَهُ (٤)، وَلَمْ يَتَخَلَّفْ أَحَدٌ عَنْ ذِكْرِهِ فِي الصَّحَابَةِ، وَلَا عَنْ (٥) تَخْرِيجِ أَحَادِيثِهِ فِي المَسَانِيدِ وَغَيْرِهَا (٦). تَنْبِيهَانِ (٧): لَا خَفَاءَ بِرُجْحَانِ (٨) رُتْبَةِ مَنْ لَازَمَهُ ﷺ، وَقَاتَلَ مَعَهُ، أَوْ قُتِلَ (٩) تَحْتَ رَايَتِهِ؛ عَلَى مَنْ لَمْ يُلَازِمْهُ، أَوْ لَمْ (١٠) يَحْضُرْ مَعَهُ مَشْهَداً، وَعَلَى (١١) مَنْ كَلَّمَهُ يَسِيراً، أَوْ مَاشَاهُ قَلِيلاً، أَوْ رَآهُ عَلَى بُعْدٍ، أَوْ فِي حَالِ الطُّفُولِيَّةِ؛ وَإِنْ كَانَ شَرَفُ الصُّحْبَةِ حَاصِلاً لِلْجَمِيعِ.

(١) «فِي» سقطت من ط. (٢) «ذَلِكَ» ليست في و. (٣) في ط: «فزوجه». (٤) ذكر هذه القصة غير واحد، منهم ابن سعد في الطبقات (٧/ ١١)، وابن أبي خيثمة في تاريخه (٢/ ٩٠). (٥) في ك: «في». (٦) في حاشية أ - بخطِّ المُصنِّف -: «ثم بلغ كذلك». (٧) في ي زيادة: «أحدهما». (٨) في ي، ك: «في رجحان». (٩) في ح: «قَتل» بفتح القاف، والمثبت من ب، ك. (١٠) «لَمْ» ليست في ط. (١١) في أ: «أو على».