And it was read (whoever turns back and whoever turns back), and it is in the Imam with two دالين. It is one of the occurrences that were mentioned in the Qur'an before they came to be. It was said: Rather, the people of apostasy were eleven sects: three during the time of the Messenger of Allah, blessings and peace be upon him: the Banu Mudlij, and their leader Dhul-Khammar, who is the black man of Anas. He was a soothsayer who prophesied in Yemen and took control of his lands. He expelled the workers of the Messenger of Allah, blessings and peace be upon him. The Messenger of Allah, blessings and peace be upon him, wrote to Mu'adh ibn Jabal and to the leaders of Yemen, so Allah destroyed him at the hands of Firoz al-Daylami, who killed him. The Messenger of Allah, blessings and peace be upon him, was informed of his killing on the night he was killed. The Muslims were pleased, and the Messenger of Allah, blessings and peace be upon him, passed away the next day. His news came at the end of the month of Rabi' al-Awwal. [The saying: The people of apostasy were eleven sects, three during the time of the Messenger of Allah, blessings and peace be upon him, seven during the time of Abu Bakr, may Allah be pleased with him, and one during the time of Umar. The ones during the time of the Messenger of Allah, blessings and peace be upon him, were the Banu Mudlij and their leader Dhul-Khammar, who is the black man of Anas. I say: The mention of the black man is not from the Banu Mudlij, but the Banu Mudlij are a people from the Banu Kinana of Mudar, the brothers of Quraysh, and the black man mentioned was in Yemen. His people are the Banu Anas - with an open ع and a silent ن followed by a silent س. Al-Zamakhshari said the mentioned black man was a soothsayer who prophesied in Yemen and took control of his lands and expelled the workers of the Prophet, blessings and peace be upon him. The Prophet, blessings and peace be upon him, wrote to Mu'adh ibn Jabal and to the leaders of Yemen, so Allah destroyed him at the hands of Firoz al-Daylami, who killed him. The Messenger of Allah, blessings and peace be upon him, was informed of his killing on the night he was killed. The Muslims were pleased with that. The Messenger of Allah, blessings and peace be upon him, passed away the next day at the end of the month of Rabi' al-Awwal. I say: And in this speech, there is some confusion, for his saying: He took control of the lands of Yemen and expelled the workers of the Messenger of Allah, blessings and peace be upon him, implies that none of them remained there, and that is not the case. Rather, some of them remained as they were, including a group of the emigrants, Ibn Abi Umayyah, along with all the coasts. Mu'adh ibn Jabal and others from the workers of the Messenger of Allah, blessings and peace be upon him, were also in the coasts of Yemen. Rather, the black man took control of Sana'a and some mountainous areas. Al-Zamakhshari contradicted his words by saying: For he, blessings and peace be upon him, wrote to Mu'adh ibn Jabal and to the leaders of Yemen. But the combination of his words is that his intention was to expel the workers of the Messenger of Allah, blessings and peace be upon him, whom he fought, so the meaning is the expulsion of some of them, not all of them. And his saying: The Messenger of Allah, blessings and peace be upon him, passed away the next day, means the morning after he was informed of the killing of the black man. There is a consideration in this, and its explanation will come. And his saying: At the end of the month of Rabi' al-Awwal: This is not correct, for he, blessings and peace be upon him, died at the beginning of the month of Rabi' al-Awwal. It was said: On the eighth. And it was said: On the twelfth. The differences regarding the timing of the arrival of the head of the black man of Anas will come.

And the story of the black man of Anas has been narrated in detail by all who authored on apostasy, such as Ibn Ishaq, al-Waqidi, and Sif ibn Umar.

Wasimah ibn al-Furat. Al-Hakim narrated it in Al-Ikleel and Al-Bayhaqi in Al-Dala'il. Al-Waqidi said: The name of al-Aswad is Dhul-Khamar. Others said: His name is Abhalah and his title is Dhul-Khamar, because he used to cover his face with a veil and mumble. He had two devils, one of them was Sahiq and the other was Bashiq. Al-Waqidi said: Al-Aswad ruled over Najran and stayed there for six months, then he left with six hundred of his followers to Sana'a and besieged the Asawirah, among them was Badhan. And Firuz and Dadawih and others. They had embraced Islam. They sent their Islam with Furwah ibn Masik al-Muradi. The two groups fought until al-Aswad prevailed and killed a group of them. A group was given the choice to leave Sana'a to another land and settle there, and they would be taxed and become his slaves. Al-Aswad chose the wife of Badhan, the marzbān, for himself. She was beautiful. He used to drink wine and have relations with her without bathing or praying, so the marzbān disliked him and corresponded with the Asawirah, among them was Firuz, and she appointed a time for them in the garden when al-Aswad would be drunk. Firuz, Dadawih, and Qais ibn Makshuh entered upon him while he was drunk. The marzbān said to Firuz, who was the youngest of them: 'Here is the man for you.' Firuz said: 'I had forgotten my sword from the astonishment.' He then fell upon al-Aswad and strangled him until he turned his face to his back. Then his companions entered and cut off his head. The Asawirah gathered at the city gate killing the followers of al-Ansī. The complete story is mentioned, but we have summarized it. Al-Nasa'i narrated from the hadith of Abdullah ibn Firuz al-Dailami from his father who said: 'I brought the head of al-Aswad al-Ansī to the Prophet, blessings and peace be upon him.' Al-Haqq said nothing authentic is reported in this regard. Ibn al-Qattan refuted him by stating that the chain of narrators of al-Nasa'i is authentic. What came to oppose it is that the news of his killing came after the death of the Prophet, blessings and peace be upon him, because the narration of al-Nasa'i does not explicitly state that he met the Prophet, blessings and peace be upon him. Yes, in the narration of al-Tabari, there is an addition that indicates that. And the Banu Hanifah, the people of Musaylimah. Al-Zamakhshari said: 'And the Banu Hanifah in Yamamah. Their leader is Musaylimah.' Al-Waqidi narrated through Habib ibn Umayr al-Ansari who said: 'Musaylimah ibn Habib had claimed prophethood during the lifetime of the Prophet, blessings and peace be upon him, and said to his people: 'O Banu Hanifah, what has made Quraysh more deserving of prophethood than you, when they are not more numerous than you, nor more powerful? By Allah, your land is wider than their land, and Gabriel descends upon me as he descends upon Muhammad.' And the liar, Ibn 'An'ut, testified that Muhammad shared Musaylimah in the matter, so they asked him and he testified for him. Musaylimah recited to them a Quran that he claimed: 'Glorify the name of your Lord, the Most High, who eased the burden on the pregnant woman. So from her emerges a soul that walks from between her ribs and her flesh. Among them are those who are buried in the dust, and among them are those who live until an appointed time. And Allah knows the secret and what is even more hidden. And nothing is hidden from Him of the Hereafter and the first.' So the people of Yamamah pledged allegiance to him. When the delegations of the Arabs came to the Prophet, blessings and peace be upon him, after the conquest, Musaylimah came in the delegation of Banu Hanifah, saying: 'If Muhammad gives me the matter after him, I will follow him.' He came to the Messenger of Allah, blessings and peace be upon him, and asked him to share in the matter and to appoint him as the caliph after him, but he refused. Then the delegation of Banu Hanifah showed Islam. The Messenger of Allah, blessings and peace be upon him, accepted them with similar rewards as the delegations, and Musaylimah returned with them, showing prophethood. The liar, Ibn 'An'ut, testified that Muhammad shared him in the matter. Musaylimah continued in his misguidance until the caliphate of Abu Bakr, and his followers increased. Abu Bakr sent a group of companions to him, and they met in Yamamah and fought a fierce battle from dawn until the afternoon: and there was much killing and wounding on both sides, and the Muslims faced difficulties. Then the emigrants and the helpers regrouped. They pushed Banu Hanifah back significantly until they forced them into a garden where Musaylimah took refuge.

And they closed the door, so the Muslims besieged them. Abu Dujanah said to them, "Throw me onto the city until I ascend to the top of the garden." So they did, and he descended upon them and killed some of them when the door of the garden was opened, and he was killed, and the Muslims entered the garden. They killed them when the fighting ended at Musaylimah, and Abdullah bin Zaid al-Ansari stabbed him. Wahshi bin Harb also struck him, and they both participated in his killing. Musaylimah prophesied and wrote to the Messenger of Allah, blessings and peace be upon him: "From Musaylimah, the Messenger of Allah, to Muhammad, the Messenger of Allah. As for what follows, half of the land is for me and half is for you." The Prophet, blessings and peace be upon him, replied: "From Muhammad, the Messenger of Allah, to Musaylimah the liar. As for what follows, the land belongs to Allah; He gives it as inheritance to whom He wills of His servants, and the outcome is for the righteous." Abu Bakr, may Allah be pleased with him, fought him with the armies of the Muslims and killed him at the hands of Wahshi, the killer of Hamzah. He would say, "I killed the best of people in the pre-Islamic era and the worst of people in Islam; he wanted in my pre-Islamic and Islamic times." The Banu Asad, the people of Tulayhah bin Khuwailid, prophesied, so the Messenger of Allah, blessings and peace be upon him, sent Khalid to him. He fled after the fighting to Sham, then he embraced Islam and his Islam was good. And in the time of Abu Bakr, may Allah be pleased with him, seven tribes rebelled: the Fazarah, the people of 'Ayyinah bin Hisn, the Ghatafan, the people of Qurrat bin Salamah al-Qushayri, the Banu Sulaym, the people of al-Fujajah bin 'Abd Ya Lail, the Banu Yarbu' the people of Malik bin Nuwayrah, and some of the Tamim, the people of Sajah bint al-Mundhir, the false prophetess who married Musaylimah the liar. In this, Abu al-Ala al-Ma'arri says in his book Istighfar wa Istighfiri: "Sajah led and Musaylimah followed her... a liar among the people of this world and a liar." [UNTRANSLATED-LATIN: Abu al-Ala al-Masri. And 'led' (with emphasis) means she became a leader among Banu Hanifah and claimed prophethood. It is narrated with elongation and shortening, meaning she became a woman not married, and she was the daughter of al-Mundhir. And Musaylimah met her, meaning he agreed with her, for he married her and he also claimed prophethood, and after his killing, she repented and her Islam was good.]

And Kinda is the tribe of Al-Ash'ath bin Qays, and the sons of Bakr bin Wa'il in Bahrain are the tribe of Al-Hatim bin Zayd. And Allah sufficed their matter at the hands of Abu Bakr, may Allah be pleased with him. And a single group in the time of Umar, may Allah be pleased with him: Ghassan, the tribe of Jabalah bin Al-Ayham, his support was the blow. And his journey to the lands of the Romans after his Islam. 'So Allah will bring forth a people.' When this was revealed, the Messenger of Allah, blessings and peace be upon him, pointed to Abu Musa Al-Ash'ari and said: 'This people.' It is narrated by Ibn Abi Shaybah, Ishaq, Al-Hakim, and Al-Tabarani. And Al-Tabari from the route of Samak bin Harb from Iyaad Al-Ash'ari. He said: When this verse was revealed, he mentioned him. And Al-Bayhaqi narrated it in Al-Dala'il from another route from Samak from Iyaad from Abu Musa, who said: I recited before the Prophet, blessings and peace be upon him, 'So Allah will bring forth a people.' The Prophet, blessings and peace be upon him, said: 'Your people, O Abu Musa. The people of Yemen.' And it is said they are two thousand from Al-Nakha' and five thousand from Kinda and Bajilah, and three thousand from the common people who fought on the day of Qadisiyyah. And it is said they are the Ansar. And it is said the Messenger of Allah, blessings and peace be upon him, was asked about them and he placed his hand on Salman’s shoulder and said: 'This and his people.' Then he said: 'If faith were suspended in the Pleiades, men from the sons of Persia would attain it.' This was narrated. And this is a mistake from him. This saying was mentioned in the verse of Friday from the route of Abu Al-Aith from Abu Huraira, and it is agreed upon. And in the verse of fighting, it was narrated by Al-Tirmidhi from the route of Al-Alaa bin Abdul Rahman from his father from Abu Huraira, may Allah be pleased with him. 'He loves them and they love Him' is the love of the servants for their Lord, in obedience to Him and seeking His pleasure, and that they do not do what incurs His wrath. Mahmoud said: 'The love of the servants for their Lord is in obedience to Him and seeking His pleasure, and that they do not do what incurs His wrath and punishment. And the love of Allah for His servants is that He rewards them with the best reward for their obedience, and He honors them, praises them, and is pleased with them. As for what the most ignorant of people believe and those who are the most hostile to knowledge and its people, and the most despised of them for the law and the worst of their ways, even if their way among their likes from the ignorant and foolish is something, they are the fabricated group who are influenced by Sufism, and what they practice of love and passion and singing on their thrones which Allah has destroyed, and in their dances which Allah has nullified, with verses of love spoken about the youths whom they call martyrs, and their convulsions which are nothing compared to the convulsion of Musa on the day the mountain was crushed, so Allah is exalted above that in a great manner. And among their words is: just as He loves them in His essence, they love His essence as well, for the pronoun refers back to the essence without the attributes and qualities.' This is the end of his words. Ahmad said: There is no doubt that interpreting the love of the servant for Allah as obedience to Him is contrary to the apparent meaning, and it is a metaphor where the cause is named by the effect, and a metaphor that is not referred to from the truth except after it is impossible. So let the reality of love be examined linguistically by the rules to see if it is established for the servant related to Allah, the Exalted, or not. For love linguistically is the inclination of the one characterized by it towards a pleasurable matter, and the pleasures that lead to love are divided into those perceived by the senses, such as the pleasure of taste in food, and the pleasure of sight and touch in beautiful forms, and the pleasure of smell in fragrant scents, and the pleasure of hearing in beautiful melodies, and into pleasures perceived by the mind, such as the pleasure of status, leadership, knowledge, and what runs parallel to it. It has been established that among the pleasures that lead to love, there are those that can only be perceived by the mind and not by the senses. Then love necessarily varies according to the differences in the causes leading to it. The pleasure of a person’s leadership over the people of a village is not like his pleasure in leadership over significant regions.

And when love varies according to the variation of motives, the pleasures of knowledge are also varied according to the variation of information. There is nothing known that is more complete or more beautiful than the true object of worship. The pleasure attained in knowing Him, glorified and exalted is He, and knowing His majesty and perfection is the greatest. The love that arises from it is stronger. When this love is attained, it motivates towards obedience and agreement. It may be that the love of the servant is possible, and indeed it occurs from every believer. It is one of the necessities of faith and its conditions, and people are varied in it according to the variation of their faith. If that is the case, then the love of the servant for Allah must be interpreted in its true linguistic meaning, and the acts of obedience and agreement are like the causes of it and different from it.

Do you not see the Bedouin who asked about the Hour? The Prophet, blessings and peace be upon him, said to him, "What have you prepared for it?" He said, "I have not prepared much action for it, but I love Allah and His Messenger." The Prophet, blessings and peace be upon him, said, "You are with whom you love." This hadith indicates that the concept of love for Allah is different from actions and adherence to obedience, because the Bedouin denied it and affirmed love, and the Prophet, blessings and peace be upon him, confirmed him in that. Then, if the love of the servant for Allah, the Exalted, is established in its true meaning linguistically, then love in language, when it is confirmed, is called 'ishq (passionate love). So, whoever's love for Allah, the Exalted, is confirmed and its effects appear on him through the encompassing of times in His remembrance and obedience, it is not prevented that his love be called 'ishq, for 'ishq is nothing but intense love. What I intended by this section is to clarify the truth and to defend the beloved ones of Allah, the Mighty and Majestic, from al-Zamakhshari, for he mixed in his words the good with the bad. He made a statement as I heard it, disparaging the Sufis without scrutiny, and attributed to them what is not worthy of being committed, nor is it counted among the animals, let alone the elite of mankind. It is not necessary that a group be named by this name, usurping it from its people, and then committing what has been reported about them that contradicts the true state of those named by it, that the righteous be held accountable for the wicked (and no bearer of burdens will bear another's burden). This is just as some people have claimed to be scholars of religion, calling themselves the people of justice and monotheism, then they broke the bond and denied the attributes of Allah, the Exalted, and His decree and predestination, saying: "The matter is new," and they made for themselves a partnership in the created things and acted and created. It is not permissible for us to disparage the scholars of the fundamentals of religion at all, for those who have claimed to belong to them have no power to deny being named by their title. And Allah does not burden a soul beyond its capacity. There is no doubt that among the people are those who deny the concept of the servant's love for Allah except in the sense of obedience to Him alone, and this is what al-Zamakhshari inclines towards. We have clarified and explained this concept. Those who acknowledge the understanding of it and its establishment attribute the deniers to ignorance, for they denied it, just as a child denies someone who believes that there is pleasure beyond play, whether from sexual intercourse or otherwise. The one engrossed in desires and infatuation with women believes that there is no pleasure beyond that of leadership or status or something similar. Every group is enchanted by those above them and believes they are occupied with something else. Al-Ghazali said: The lovers of Allah say to those who deny this about them: If you mock us, we mock you as you mock. And the punishment of Allah's love for His servants is that He rewards them with the best reward for their obedience, and He honors them, praises them, and is pleased with them. As for what the most ignorant people believe and the most hostile to knowledge and its people, and the most despised of the law, and the worst of ways, even if their way among their like is something, they are the fabricated and affected sect of the Sufis, and what they profess of love and 'ishq, and their singing on their thrones which Allah has destroyed, and in their dances which Allah has nullified, with verses of love spoken about the boys whom they call martyrs, and their ecstatic states which are far removed from the state of Moses when the mountain was crushed. Exalted is Allah above that in great exaltation. Among their words: Just as He loves them with His essence, they love His essence, for the pronoun refers back to the essence without the attributes and qualities. And among them: Love requires that it be accompanied by the intoxication of love; if that is not the case, then it does not have reality. If you say: Where is the return from the reward to the name that contains the meaning of the condition? I say: It is omitted, meaning: Allah will bring forth a people in place of them or other people, or something similar. 'A dhillah' is the plural of 'dhil.' As for 'dhulul,' its plural is 'dhulal.' Whoever claims that it is from the humiliation that is the opposite of difficulty has been ignorant of the fact that 'dhulul' is not pluralized as 'adhillah.' If you say: Why was it not said 'adhillah' for the believers who are honored over the disbelievers? I say: There are two aspects to it. One is that it implies the meaning of tenderness and compassion, as if it were said: They are tender towards them in a way of humility and modesty. The second is that they, with their nobility and high status and superiority over the believers, lower their wings to them. Similar to His saying, the Exalted: (They are severe against the disbelievers, merciful among themselves). And it has been read: 'adhillah' and 'a'izzah' in the accusative case as a state. And they do not fear the blame of a blamer, which may indicate that the 'wa' is for the state, that they are fighting while their condition in fighting is different from that of the hypocrites, for they were allies of the Jews - may they be cursed - and when they went out in the army of the believers, they feared their allies, the Jews, so they did not do anything that they knew would bring them blame from them. As for the believers, they fought for the sake of Allah and did not fear the blame of any blamer at all. And it may be for conjunction, that among their characteristics is fighting in the way of Allah, and that they are firm in their religion. When they embark on a matter of religion, whether enjoining good or forbidding what is wrong, they proceed in it like heated nails, and they are not intimidated by the words of any speaker or the objections of any objector or the blame of any blamer. The blame is the instance of blame, and in it and in the indefinite there are two exaggerations, as if it were said: They do not fear anything at all from the blame of anyone among the blamers. And that is an indication of what has been described of the people in terms of love, humility, honor, fighting, and the absence of fear of blame. He gives success to whom He wills among those who know that He has vast kindness, many favors, and is knowledgeable of who is among its people.