Hidāyat al-ḤayārāIbn al-Qayyim

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When the Negus, king of Abyssinia, realized that the worshipers of the cross would never abandon (1) the cross to worship Allah alone, he embraced Islam in secret. He and the members of his household concealed their faith, for he could not declare it publicly.

Ibn Isḥāq relates that the Messenger of Allah ﷺ sent ʿAmr ibn Umayya al-Ḍamrī(2) with his letter(3) inviting the Negus to Islam. ʿAmr said to him, “O Aṣḥama! The speaking is on me and the listening is on you (4). It is as though, in your tenderness toward us, you are one of us, and as though, in our trust of you, we are of you; for we have never expected any good from you without obtaining it, nor feared you in any matter without finding safety. We have taken the decisive proof against you from your own mouth: the Gospel stands between us and you, a witness that cannot be refuted and a judge that does not wrong. In this lies the stroke that cuts clean and strikes the very joint. Otherwise you, with regard to this unlettered Prophet, are like the Jews with regard to Jesus son of Mary. The Prophet ﷺ has dispersed his envoys among the peoples; he pinned his hope on you for what he did not hope from them, and he entrusted you with what he feared from them, on account of past kindness and a reward still awaited (5).”

The Negus replied, “I bear witness before Allah that he is indeed the unlettered Prophet awaited by the People of the Scripture, and that Moses’s glad tidings of the rider on the donkey are just like Jesus’s glad tidings of the rider on the camel; and direct sight is no more convincing than trustworthy report (6).”

(1) MS J reads: “min ‘ibad” (of servants). (2) Omitted in MSS J and Ṣ; MSS B and G read: “al-Dumayri”. (3) MSS B, G and J read: “makanihi” (its place). (4) MSS J and G read: “inna ‘Aliyy”. (5) MSS D and Ṣ read: “li-khabar” (because of the report). (6) Reported by Ibn Ishaq; see al-Sira al-Nabawiyya, 2/607.
فصل ولما عرف "النَّجاشِيُّ"، ملكُ الحبشة، أنَّ عُبَّاد الصليب لا يخرجون (عن عبادة) (١) الصليب إلى عبادة الله وحده: أسلَمَ سِرًّا، وكان يكتم إسلامه بينهم، هو وأهل بيته، ولا يمكنُه مجاهرتُهم. ذكر ابنُ إسحاقَ أنَّ رسول الله ﷺ أرسل إليه عَمْرو بنَ أُمَيَّةَ الضَّمْرِيَّ (٢) ﵁ بكتابه (٣) يدعوه إلى الإسلام، فقال له عمرو: يا أصْحَمَةُ! عليَّ (٤) القولُ وعليك الاستماع؛ إنَّك كأنك في الرِّقةِ علينا منّا، وكأنَّا في الثِّقة بك منك، لأنَّا لم نظنَّ بك خيرًا قط إلا نِلْنَاهُ، ولم نَخَفْكَ على شيءٍ قطُّ إلا أمِنَّاه، وقد أَخَذْنَا الحُجَّةَ عليك مِنْ فِيْك، الإنجيل بيننا وبينك شاهد لا يُرَدُّ، وقاضٍ لا يجور، وفي ذلك موقع الحزِّ وإصابة المَفْصِل، وإلا فأنت في هذا النبيِّ الأُميِّ كاليهود في عيسى ابنِ مريمَ، وقد فرَّق النبيُّ ﷺ رُسُلَه إلى الناس، فرَجَاك لِمَا لم يَرْجُهُمْ له، وأمنك على ما خافهمِ عليه؛ لخيرٍ (٥) سالف وأجير مُنْتَظَرٍ، فقال النجاشي: أشهدُ بالله إنّه للنَّبِيّ الأميّ الذي ينتظره أَهْلُ الكتاب، وأنَّ بشارة موسى براكب الحمار كبشارةِ عيسى براكب الجَمَلِ، وإن العِيَانَ ليس بأشْفَى من الخَبَرِ (٦).
(١) في "ج": "من عباد". (٢) ساقط من "ج، ص"، وفي "ب، غ": "الضميري". (٣) في "ب، غ، ج": "مكانه". (٤) في "ج، غ": "إنَّ عليّ". (٥) في "د، ص": "لخبر". (٦) أخرجه ابن إسحاق. انظر: "السيرة النبوية": (٢/ ٦٠٧).

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