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“Go! By Allah, I shall never follow you again.” The flock turned away, and that was the last he ever saw of it.
He said: The slave then fought until he was martyred before performing a single prostration in prayer. He was brought to the Messenger of Allah ﷺ and laid behind him. The Prophet turned to look at him (1) and then turned away. Someone said, “O Messenger of Allah, you looked at him and then turned away!” He replied, “He is now accompanied by his wife from among the wide-eyed maidens of Paradise.” He added: (The slave’s name was Aslam) (2). (Al-Umawī recorded this report in al-Maghāzī) (3).
- Abū Muḥammad ʿAbd Allāh ibn Manṣūr al-Mawṣilī informed us; Abū al-Ḥusayn ibn al-Ṭuyūr narrated; Muḥammad ibn ʿAbd al-Wāḥid ibn Jaʿfar transmitted; Aḥmad ibn Ibrāhīm ibn Shādhān transmitted; Aḥmad ibn Muḥammad ibn al-Mughallis narrated; Saʿīd ibn Yaḥyā al-Umawī related; ʿAbd Allāh ibn Ziyād—on the authority of Ibn Isḥāq—said: Yazīd ibn Sinān told me, from Saʿīd ibn al-Ajird al-Kindī, from al-ʿUrs ibn Qays al-Kindī, from ʿAdī ibn ʿUmayrah ibn Farwah al-ʿAbdī, who said:
“In our land there was a Jewish scholar named Ibn Shahla. One day I met him, and he said, ‘O ʿAdī ibn ʿUmayrah!’ I replied, ‘What is the matter, Ibn Shahla?’ He said:”
(1) In R and H it reads “then he turned.”
(2) There is disagreement about his name. Most who recount his story know him as al-Aswad al-Ra‘i (the shepherd). Ibn Hajar states that his name was Aslam and reports Ibn al-Athir’s objection that in none of the chains does his name appear as Aslam; Ibn Hajar regards this objection as well-founded. Abu Nu‘aym calls him Yasara. Al-Rashati, in his al-Ansab, says: “Aslam al-Habashi (the Abyssinian), also known as Aslam on the day of Khaybar.” See al-Isabah by Ibn Hajar, p. 63.
(3) The words in parentheses do not occur in the original; they are attested in R and H.
This hadith was also transmitted by al-Hakim with his isnad from Jabir ibn Abd Allah (may Allah be pleased with him) in similar wording. He said: “This is a hadith with an authentic isnad, yet Bukhari and Muslim did not transmit it.” Al-Dhahabi commented: “I note that Shurhabil—the narrator of the hadith from Jabir—was accused of weakness.” Ibn Hajar said of him: “Truthful, but sometimes confused with another.” See al-Taqrib, 1:348.
Ibn Hisham also records this story in his Sirah (3: 459–460); Ibn al-Qayyim in Zad al-Ma‘ad (3: 323); al-Bayhaqi in Dalail al-Nubuwwah (4: 219); and Ibn Kathir in al-Bidayah wa al-Nihayah (4: 191), with some additions and omissions. However, the key phrase “al-ladhi fi al-sama’” ("the one in the heaven") does not appear in any of them.
فَوَاللَّهِ لَا أَتَّبِعُكِ أَبَدًا، فَوَلَّتْ، فَكَانَ ذَلِكَ آخِرَ الْعَهْدِ بِهَا، قَالَ: فَقَاتَلَ الْعَبْدُ حَتَّى اسْتُشْهِدَ قَبْلَ أَنْ يُصَلِّي سَجْدَةً وَاحِدَةً، فَأُتِيَ بِهِ رَسُولَ اللَّهِ ﷺ، فَأُلْقِيَ خَلْفَهُ (فَالْتَفَتَ) (١) إِلَيْهِ ثُمَّ أَعْرَضَ عَنْهُ، فَقِيلَ: يَا رَسُولَ اللَّهِ، الْتَفَتَّ إِلَيْهِ، ثُمَّ أَعْرَضْتَ عَنْهُ، فَقَالَ: إِنَّ مَعَهُ الآنَ لَزَوْجَتَهُ مِنَ الْحُورِ الْعِينِ، قَالَ: (وَاسْمُ الْعَبْدِ أَسْلَمُ) (٢) . (أَخْرَجَهُ الأُمَوِيُّ فِي الْمَغَازِي) (٣) .
٧- أَخْبَرَنَا أَبُو مُحَمَّدِ بْنُ عَبْدِ اللَّهِ بْنِ مَنْصُورٍ الْمَوْصِلِيُّ، أَنْبَا أَبُو الْحُسَيْنِ بْنُ الطُّيُورِ، أَنْبَأَ مُحَمَّدُ بْنُ عَبْدِ الْوَاحِدِ بْنِ جَعْفَرٍ، أَنْبَأَ أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ شَاذَانَ، أَنْبَأَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْمُغَلِّسِ، ثَنَا سَعِيدُ بْنُ يَحْيَى الأُمَوِيُّ، ثَنَا عَبْدُ اللَّهِ بْنُ زِيَادٍ عَنِ ابْنِ إِسْحَاقَ، قَالَ: حَدَّثَنِي يَزِيدُ بْنُ سِنَانٍ عَنْ سَعِيدِ بْنِ الأجيرد الْكِنْدِيِّ، عَنِ الْعُرْسِ بْنِ قَيْسٍ الْكِنْدِيِّ، عَنْ عَدِيِّ بْنِ عُمَيْرَةَ بْنِ فَرْوَةَ الْعَبْدِيِّ، قَالَ: كَانَ بِأَرْضِنَا حَبْرٌ مِنَ الْيَهُودِ يُقَالُ لَهُ ابْنُ شَهْلَا، فَالْتَقَيْتُ أَنَا وَهُوَ يَوْمًا فَقَالَ: يَا عَدِيُّ بْنَ عُمَيْرَةَ، فَقُلْتُ: مَا شَأْنُكَ يَا ابْنَ شَهْلَا، فَقَالَ:
(١) في (ر) و (هـ) ثم التفت.
(٢) اختلف في اسمه، وقد اشتهر عند أكثر من ذكر قصته بالأسود الراعي. وقد ذكر ابن حجر أن اسمه أسلم، وأورد اعتراض ابن الأثير بأنه ليس في شيء من السياقات أن اسمه أسلم، وقال ابن حجر: وهو اعتراض متجه، وقد سماه أبو نعيم يسارا. وقال الرشاطي في الأنساب: أسلم الحبشي، أسلم يوم خيبر. انظر: الإصابة لابن حجر ص ٦٣.
(٣) ما بين القوسين لا يوجد في الأصل. وأثبته من (ر) و (هـ) .
هذا الحديث أخرجه الحاكم بسنده عن جابر بن عبد الله ﵁ بلفظ نحوه. وقال: هذا حديث صحيح الإسناد، ولم يخرجاه.
وتعقبه الذهبي بقوله: قلت: كان شرحبيل -راوي الحديث عن جابر - متهما.
وقال فيه ابن حجر: "صدوق اختلط بآخره". انظر: التقريب ١/٣٤٨.
وأورد هذه القصة أيضا ابن هشام في السيرة ٣/٤٥٩-٤٦٠، وابن القيم في زاد المعاد ٣/٣٢٣، والبيهقي في دلائل النبوة ٤/٢١٩، وابن كثير في البداية والنهاية ٤/١٩١. بزيادة عند بعضهم ونقصان عند بعضهم الآخر، إلا أن موضع الشاهد من القصة وهو قوله: (الذي في السماء) لا يوجد عند منهم.