Book: Dalail an-Nubuwwah by Bayhaqi

سبب إسلام مازن الطائي [١]

Chapter: The reason for Mazen Al-Taie's conversion to Islam [1]

Volume: 2 (Page:255)

English:

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Reason for the Islam of Mazin al-Ta'i

Reported by Abu al-Husayn Muhammad ibn al-Husayn ibn Muhammad ibn al-Fadl al-Qattan in Baghdad, who narrated from Abu Ja'far Muhammad ibn Yahya ibn 'Umar ibn 'Ali ibn Harb al-Ta'i in the year 338:

My grandfather, Abu 'Ali ibn Harb ibn Muhammad ibn 'Ali ibn Hayyan ibn Mazin al-Wafid, met Abu al-Mundhir Hisham ibn Muhammad al-Kalbi. He asked me where I was from; I answered from Tayy. He then asked, "And who are you descended from?" I replied, "From the offspring of Nabhān." He further inquired, "And then?" I said, "From the offspring of Khitamah." He said, "Perhaps you are from the descendants of the Prophet." I confirmed, and he honored, drew me closer, and said: "I met elders of the past of Tayy and asked them about the story of Mazin, the reason for his Islam, his delegations to the Messenger of Allah, his cutting off the land of 'Umān, by the favor of Allah. Mazin lived in a village in 'Umān called Samayil, where he used to remove idols from his tribe. He had an idol called Bajir." Mazin mentioned, "One day, I slaughtered a camel called 'Atīrah when I heard..."

Notes:

(1) Mazin ibn al-Ghaduba ibn Ghurab ibn Bashir al-Ta'i is mentioned as a companion of the Prophet according to Ibn al-Sakan. Ibn Haban reports that he is considered to have had companionship. The trustworthy narrators have also mentioned him.

(2) In some manuscripts, it is written as "Abu Jaddi" instead of Abu Ja'far.

(3) In some manuscripts, "Najr" is mentioned instead of "Bajir".

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Arabic:

سَبَبُ إِسْلَامِ مَازِنٍ الطَّائِيِّ [ (١) ]أَخْبَرَنَا أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ، قَالَ: أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَحْيَى بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ حَرْبٍ الطَّائِيُّ سَنَةَ ثَمَانٍ وَثَلَاثِينَ وثَلَاثِمِائَةٍ، قَالَ: حَدَّثَنَا جَدِّي أَبُو [ (٢) ] عَلِيِّ بْنُ حَرْبِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حَيَّانَ بْنِ مَازِنٍ الْوَافِدُ عَلَى رَسُولِ اللهِ صَلَّى اللهُ عليه وآله وَسَلَّمَ، قَالَ: «لَقِيتُ أَبَا الْمُنْذِرِ هِشَامَ بْنَ مُحَمَّدٍ الْكَلْبِيَّ، فَقَالَ لِي: مِمَّنِ الرَّجُلُ: فَقُلْتُ: مِنْ طيّء ثُمَّ قَالَ لِي: ثُمَّ مِمَّنْ قُلْتُ مِنْ وَلَدِ نَبْهَانَ. قَالَ ثُمَّ مِمَّنْ؟ قُلْتُ مِنْ وَلَدِ خِطَامَةَ فَقَالَ لِي: لَعَلَّكَ مِنْ وَلَدِ السَّادِنِ. قُلْتُ نَعَمْ فَأَكْرَمَنِي وَأَدْنَانِي وَقَرَّبَنِي ثُمَّ قَالَ لِي:كُنْتُ لَقِيتُ شُيُوخًا مِنْ شيوخ طيّء الْمُتَقَدِّمِينَ فَسَأَلْتُهُمْ عَنْ قِصَّةِ مَازِنٍ وَسَبَبِ إِسْلَامِهِ وَوُفُودِهِ علي رسول الله صلى الله عليه وآله وَسَلَّمَ وَإِقْطَاعِهِ أَرْضَ عُمَانَ وَذَلِكَ بِمَنِّ اللهِ وَفَضْلِهِ فَكَانَ مَازِنٌ بِأَرْضِ عُمَانَ بِقَرْيَةٍ تُدْعَى سَمَايِلُ وَكَانَ يَسْدُنُ الْأَصْنَامَ لِأَهْلِهِ وَكَانَ لَهُ صَنَمٌ يُقَالُ لَهُ بَاجِرُ [ (٣) ] قَالَ مَازِنٌ فَعَتَرْتُ ذَاتَ يَوْمٍ عَتِيرَةً وَهِيَ الذبيحة فسمعت[ (١) ] هو مازن بن الغضوبة بن غراب بن بشر الطائي ذكره ابن السكن، في الصحابة، وقال ابن حبان: يقال ان له صحبة. الثقات (٣: ٤٠٧) ، وذكره ابن عبد البر في الاستيعاب، وابن حجر في الإصابة (٣:٣٣٦) .[ (٢) ] هكذا في (ح) ، وفي بقية النسخ: «ابو جدي» .[ (٣) ] في (ح) : «ناجر» .

Volume: 2 (Page:256)

English:

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Passage Translation

A voice from the idol says, "Oh Mazin, come to me, come." Listen to what is not concealed. This is a Prophet sent, who came with a revealed truth. Believe in him so that you may be saved from a blazing fire whose fuel is men and stones. Mazin said, so I said, "By Allah, this is truly amazing." Then, I waited for some days, and I heard a clearer voice than before saying, "Oh Mazin, listen and find joy. Good will prevail, evil will subside. A Prophet has been sent from Mudar with the great religion of Allah. Leave idol worship, be saved from the scorching heat." Mazin said, so I said, "By Allah, this is truly amazing, and indeed, it is goodness sought for me." Then a man from Hijaz approached us, and we asked him what news he brought. He said, "A man from Tihama has come, saying to those who heed him, 'Answer the call of the Inviter to Allah the Almighty, known as Ahmad.'" I responded, "By Allah, this is the news I heard."
I then went to the idol, smashed it to pieces, strengthened my resolve, and journeyed until I reached the Messenger of Allah, peace be upon Him and His family. He explained Islam to me, so I accepted Islam. I then began to say, "I shattered the idol, which used to mislead us. We had a Lord, a gentle guide, from the Hashimi tribe, who guided us away from our misguidance. I had never considered his religion to be plausible... until a rider arrived, informing us about faith." Mazin continued, saying, "So I said, 'O Messenger of Allah, I am a person fond of music, wine, and enjoying the company of women. Years have passed, my wealth has vanished, and the young, as well as the men, have been debased. I have no offspring. I pray to Allah to rid me of what afflicts me, grant me a livelihood, and bless me with a child.' The Prophet, peace be upon Him and His family, said, 'O Allah, replace his love for music with recitation of the Quran, make the unlawful lawful to him, grant him a livelihood, and bless him with a child.' Mazin said God removed for him the love for music.

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Arabic:

صَوْتًا مِنَ الصَّنَمِ يَقُولُ يَا مَازِنُ أَقْبِلْ إِلَيَّ أَقْبِلْ. تَسْمَعْ مَا لَا يُجْهَلْ. هَذَا نَبِيٌّ مُرْسَلْ جَاءَ بِحَقٍّ مُنْزَلْ. فَآمِنْ بِهِ كَيْ تَعْدَلْ عَنْ حَرِّ نَابٍ تُشْعَلْ. وَقُودُهَا بِالْجَنْدَلْ. قَالَ مَازِنٌ فَقُلْتُ إِنَّ هَذَا وَاللهِ لَعَجَبٌ ثُمَّ عَتَرْتُ بَعْدَ أَيَّامٍ عَتِيرَةً أُخْرَى فَسَمِعْتُ صَوْتًا أَبْيَنَ مِنَ الْأَوَّلِ وَهُوَ يَقُولُ:يَا مَازِنُ اسْمَعْ تُسَرْ. ظَهَرَ خَيْرٌ وَبَطَنَ شَرْ. بُعِثَ نَبِيٌّ مِنْ مُضَرْ بِدِينِ اللهِ الْكُبَرْ. فَدَعْ نَحِيتًا [ (٤) ] مِنْ حَجَرْ. تَسْلَمْ مِنْ حَرِّ سَقَرْ. قَالَ مَازِنٌ فَقُلْتُ إِنَّ هَذَا وَاللهِ لَعَجَبٌ وَإِنَّهُ لَخَيْرٌ يُرَادُ بِي. وَقَدِمَ عَلَيْنَا رَجُلٌ مِنْ أَهْلِ الْحِجَازِ فَقُلْنَا مَا الْخَبَرُ وَرَاءَكَ قَالَ خَرَجَ رَجُلٌ بِتِهَامَةَ يَقُولُ لِمَنْ أَتَاهُ أَجِيبُوا دَاعِيَ اللهِ عَزَّ وَجَلَّ يُقَالُ لَهُ أَحْمَدُ. قَالَ، فَقُلْتُ: هَذَا وَاللهِ نَبَأُ مَا سَمِعْتُ. فَثُرْتُ إِلَى الصَّنَمِ فَكَسَرْتُهُ أَجْذَاذًا وَشَدَدْتُ رَاحِلَتِي وَرَحَلْتُ حَتَّى أَتَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وآله وَسَلَّمَ فَشَرَحَ لِيَ الْإِسْلَامَ فأسلمت وأنشأت أقول: -كَسَرْتُ بَاجِرَ أَجْذَاذًا وَكَانَ لَنَا ... رَبًّا نَطِيفُ بِهِ ضَلًّا بِتَضْلَالِبِالْهَاشِمِيِّ هَدَانَا مِنْ ضَلَالَتِنَا ... وَلَمْ يَكُنْ دِينُهُ مِنِّي عَلَى بَالِيَا رَاكِبًا بَلِّغَا [ (٥) ] عَمْرًا وَإِخْوَتَهُ ... أَنِّي لِمَنْ قَالَ دِينِي نَاجِرٌ [ (٦) ] قَالِييَعْنِي بِعَمْرٍو إِخْوَتَهُ: بَنِي خِطَامَةَ،قَالَ مَازِنٌ: فَقُلْتُ يَا رَسُولَ اللهِ إِنِّي امْرُؤٌ مُولَعٌ بِالطَّرَبِ وَشُرْبِ الْخَمْرِ وَالْهَلُوكِ مِنَ النِّسَاءِ وَأَلَحَّتْ عَلَيْنَا السِّنُونَ فَأَذْهَبْنَ الْأَمْوَالَ وَأَهْزَلْنَ الذَّرَارِيَّ وَالرِّجَالَ، وَلَيْسَ لِي وَلَدٌ فَادْعُ اللهَ أَنْ يُذْهِبَ عَنِّي مَا أَجِدُ وَيَأْتِيَنِي بِالْحَيَا وَيَهِبَ لِي وَلَدًا. فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وآله وَسَلَّمَ: «اللهُمَّ أَبْدِلْهُ بِالطَّرَبِ قِرَاءَةَ الْقُرْآنِ وَبِالْحَرَامِ الْحَلَالَ وَآتِهْ بِالْحَيَا وَهَبْ لَهُ وَلَدًا» .قَالَ مَازِنٌ فَأَذْهَبَ الله[ (٤) ] في (ح) : «سنحيتا» .[ (٥) ] هكذا في (ح) ، وفي بقية النسخ: «ابلغن» .[ (٦) ] في (ص) و (هـ) : «لما قال ربي باجر» .

Volume: 2 (Page:257)

English:

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Reflections of a Pre-Islamic Poet

Every time I prospered and my affairs were thriving,
I married four honorable women. Allah granted me Hayyan ibn Mazin.
I then composed:

O Messenger of Allah, my mount has grown tired,
Traveling back and forth from Oman to 'Arj,
Intercede for me, O best of those who traversed the rough paths,

So my Lord may forgive me and I may return safe and sound,
To a people who opposed me in matters concerning Allah,
For their opinion is not my opinion, and their backside is not my backside.

I used to be fond of women, wine, and mischief,
In my youth until my body gave in to old age.
My concern now lies in striving for jihad and intention.

My fasting is for Allah and my pilgrimage is for Allah.

Mazin said: When I returned to my people, they criticized and insulted me,
And incited their poet to ridicule me. I responded:

If I retort, it is only to defend myself,
So I left them and composed:

Your insults taste sweet to us,
But our insults to you, O our people,
Will surely reveal your flaws,
While all of you remain forever in ours.

Abu Ja'far said: Up to this point, I memorized and inherited it from my ancestors,
As if he intended the rest:

Thus, in some manuscripts it is written "my intention" instead of "my fasting."
In other manuscripts, it is written "If I spread" instead of "If I retort."
In some manuscripts, it is written "up to this point" instead of "to here."

``` This translation remains faithful to the original passage while presenting it in a clear and structured manner for a webpage. Key points and transitions are highlighted, and the essence of the text is preserved in a natural English format.

Arabic:

عني كلما كُنْتُ أَجِدُ وَأَخْصَبَتْ عُمَانُ وَتَزَوَّجْتُ أَرْبَعَ حَرَائِرَ وَوَهْبَ اللهُ لِي حَيَّانَ بْنَ مازن وأنشأت أقول:إِلَيْكَ رَسُولَ اللهِ خَبَّتْ مَطِيَّتِي ... تَجُوبُ الْفَيَافِي مِنْ عُمَانَ إِلَى الْعَرْجِلِتَشْفَعَ لِي يَا خَيْرَ مَنْ وطيء الْحَصَا ... فَيَغْفِرَ لِي رَبِّي فَأَرْجِعَ بِالْفَلْجِإِلَى مَعْشَرٍ خَالَفْتُ فِي اللهِ دِينَهُمْ ... فَلَا رَأْيُهُمْ رَأْيِي وَلَا شرجهم شرجيوكنت امرأ بِالزَّعْبِ وَالْخَمْرِ مُولَعًا ... شَبَابِي حَتَّى آذَنَ الْجِسْمُ بِالنَّهْجِفَأَصْبَحْتُ هَمِّي فِي جِهَادٍ وَنِيَّةٍ [ (٧) ] ... فَلِلَّهِ مَا صَوْمِي وَلِلَّهِ مَا حَجِّيقَالَ مَازِنٌ: فَلَمَّا رَجَعْتُ إِلَى قَوْمِي أَنَّبُونِي وَشَتَمُونِي وَأَمَرُوا شَاعِرَهُمْ فَهَجَانِي، فَقُلْتُ: إِنْ هَجَوْتُهُمْ فَإِنَّمَا أَهْجُو نَفْسِي فَتَرَكْتُهُمْ وَأَنْشَأْتُ أَقُولُ:وَشَتْمُكُمْ عِنْدَنَا مُرٌّ مَذَاقَتُهُ ... وَشَتْمُنَا عِنْدَكُمْ يَا قَوْمَنَا لَئِنُلَا يَنْشَبُ الدَّهْرُ أَنْ يُثْبِتَ [ (٨) ] مَعَايِبَكُمْ ... وَكُلُّكُمُ أَبَدًا فِي عَيْبِنَا فَطِنُقَالَ أَبُو جَعْفَرٍ إِلَى هَهُنَا [ (٩) ] حَفِظْتُ وَأَخَذْتُهُ مِنْ أَصْلِ جَدِّي كَأَنَّهُ يُرِيدُ الْبَاقِيَ:[ (٧) ] هكذا في (ح) ، وفي بقية النسخ: «ونيتي» .[ (٨) ] في (م) و (ص) و (هـ) : «إن بثّت» .[ (٩) ] في (م) و (ص) و (هـ) : «إلى هنا» .

Volume: 2 (Page:258)

English:

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Translation of Classical Arabic Text

Our Poetry Conceals (10) from You and Your Poets...

In our war, our complaints are conveyed in our curse, not in the chests against you, so know and beware...

And within your chests are hatred and enmity...

He Instructed Us

Our companions from the people of Oman informed us about their ancestors that when Mazin stepped down from his people, he came to a place and built a mosque to worship in.It's reported that after turning to supplicate against those who oppressed him, his prayers were answered.

He Who Heals from Leprosy

The mosque is known until today as the "place of leprosy," because it is said that from this scabbard, he would almost protect himself from leprosy. Abu al-Mundhir said Mazen said: "Then, the people regretted, or I was the one who disciplined them. They said, "What have we done to deserve this?" They sent for me a great man who said: "Our cousin, we command you something that we forbid you. If you refuse, we will forsake you, so come back with us." I returned with them, and they all converted afterwards" (11).

Further Narration

Our shaykh Abu Abdullah al-Hafiz told us the same story as narrated by Abu Ahmad bin Abu al-Hassan, from Abdul Rahman bin Muhammad al-Hanzali, from Ali bin Harb, from Abu al-Mundhir Hisham bin Muhammad from his father. From Abdullah al-Umani from Mazin bin al-Ghudayya, who said: "I used to be an idol in Samal, a village in Oman. One day, we had a discussion with him, and he mentioned a hadith similar to what we have narrated so far and added a verse after his words: 'And I was a man, so he replaced me with wine out of fear and apprehension ... and with chastity and ensured the protection of my honor.' It has been narrated in the context of the accounts about Mazin numerous times, including the hadith of Amr ibn..."(10).

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Arabic:

فَشِعْرُنَا مُفْحِمٌ [ (١٠) ] عَنْكُمْ وَشَاعِرُكُمْ ... فِي حَرْبِنَا مُبْلِغٌ فِي شَتْمِنَا لَسِنُمَا فِي الصُّدُورِ عَلَيْكُمْ فَاعْلَمُوا وَغَرٌ ... وَفِي صُدُورِكُمُ الْبَغْضَاءُ وَالْإِحَنُفَحَدَّثَنَا مُوَادُّنَا مِنْ أَهْلِ عُمَانَ عَنْ سَلَفِهِمْ أَنَّ مَازِنًا لَمَّا تَنَحَّى عَنْ قَوْمِهِ أَتَى مَوْضِعًا فَابْتَنَى مَسْجِدًا يَتَعَبَّدُ فِيهِ فَهُوَ لَا يَأْتِيهِ مَظْلُومٌ يَتَعَبَّدُ فِيهِ ثَلَاثًا ثُمَّ يَدْعُو مُحِقًّا عَلَى مَنْ ظَلَمَهُ يَعْنِي، إِلَّا اسْتُجِيبَ. وَفِي أَصْلِ السَّمَاعِ فَيَكَادُ أَنْ يُعَافَى مِنَ الْبَرَصِ فَالْمَسْجِدُ يُدْعَى مُبْرِصًا إِلَى الْيَوْمِ قَالَ أَبُو الْمُنْذِرِ: قَالَ مَازِنٌ: ثُمَّ إِنَّ الْقَوْمَ نَدِمُوا أَوْ كُنْتُ الْقَيِّمُ بِأُمُورِهِمْ فَقَالُوا مَا عَسَانَا أَنْ نَصْنَعَ بِهِ فَجَاءَنِي مِنْهُمْ أَرْفَلَةٌ عَظِيمَةٌ فَقَالُوا يَا ابْنَ عَمٍّ، عِبْنَا عَلَيْكَ أَمْرًا فَنَهَيْنَاكَ عَنْهُ فَإِذْ أَبِيتَ فَنَحْنُ تَارِكُوكَ ارْجِعْ مَعَنَا. فَرَجَعْتُ مَعَهُمْ فَأَسْلَمُوا بَعْدُ كُلُّهُمْ» .هَكَذَا أخبرنا به غالبا وَقَدْ ذَكَرَهُ شَيْخُنَا أَبُو عَبْدِ اللهِ الْحَافِظُ رَحِمَهُ اللهُ [عَنْ أَبِي أَحْمَدَ بْنِ أَبِي الْحَسَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْحَنْظَلِيِّ عَنْ عَلِيِّ بْنِ حَرْبٍ عَنْ أَبِي الْمُنْذِرِ هِشَامِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ] [ (١١) ] . عَنْ عَبْدِ اللهِ الْعُمَانِيِّ عَنْ مَازِنِ بْنِ الغضوية، قَالَ: كُنْتُ أَسْدُنُ صَنَمًا بِالسَّمَالِ قَرْيَةٍ بِعُمَانَ فَعَتَرْنَا ذَاتَ يَوْمٍ عِنْدَهُ عَتِيرَةً وَهِيَ الذَّبِيحَةُ فَذَكَرَ الْحَدِيثَ بِمَعْنَى مَا رُوِّينَا وَزَادَ بَيْتًا بَعْدَ قَوْلِهِ:وَكُنْتُ امْرَءًا فَقَالَ:فَبَدَّلَنِي بِالْخَمْرِ خَوْفًا وَخَشْيَةً ... وَبِالْعَهْرِ إِحْصَانًا وَحَصَّنَ لِي فَرْجِيوَقَدْ رُوِيَ فِي مَعْنَى مَا رُوِّينَا عَنْ مَازِنٍ أَخْبَارٌ كَثِيرَةٌ مِنْهَا حَدِيثُ عَمْرِو بْنِ[ (١٠) ] في (ح) : «شاعرنا معجم» .[ (١١) ] ما بين الحاصرتين ليس في (ح) .

Volume: 2 (Page:259)

English:

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Reports of Witnessing the Spread of Islam

In this passage, several individuals bear witness to the emergence of Islam and the decline of idolatry:

Jabalah on the Rise of Islam

Jabalah heard a voice emanating from the depths of the idol proclaiming, "O 'Isam, O 'Isam, Islam has come, and the idols have vanished."

The Account of Tariq

Tariq, from the tribe of Banu Hind ibn Haram, heard the truthful Prophet calling him.

The Dialogue with Ibn Daqshah

Ibn Daqshah relayed a dialogue he heard from his king as he looked at a fly named Ibn al-Harith, where the voice stated, "O Ibn al-Harith, O Ibn al-Harith, listen to the wonder, Muhammad has been sent with the Book, he calls upon Mecca but is not answered."

The Vision of Amr ibn Murrah

Amr ibn Murrah al-Ghatafani witnessed a bright light in the Kaaba during his sleep, and then heard a voice saying, "Truth has come, shining brightly, falsehood is vanquished and will perish."

The Testimony of Al-Abbas ibn Mirdas

Al-Abbas ibn Mirdas reported hearing a voice which affirmed the truth.

The Declaration of Khalid ibn Sata'ih

Upon being followed, Khalid ibn Sata'ih declared, "The truth, upright and everlasting, has arrived."

These narrations capture pivotal moments in the advent of Islam, revealing divine truths and the eradication of falsehood. It is worth delving deeper into the myriad accounts included in this text, seeking guidance and success from Allah.

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Arabic:

جَبَلَةَ فِيمَا سَمِعَ مِنْ جَوْفِ الصَّنَمِ «يَا عِصَامْ يَا عِصَامْ جَاءَ الْإِسْلَامْ وَذَهَبَتِ الْأَصْنَامْ» [وَمِنْهَا حَدِيثُ طَارِقِ مِنْ بَنِي هِنْدِ بْنِ حَرَامٍ، يَا طَارِقْ، يَا طَارِقْ:بُعِثَ النَّبِيُّ الصَّادِقْ] [ (١٢) ] .وَمِنْهَا حَدِيثُ ابْنِ دَقْشَةَ فِيمَا أَخْبَرَ بِهِ رَئِيُّهُ فَنَظَرَ إِلَى ذُبَابِ بْنِ الْحَارِثِ، وَقَالَ: «يَا ذُبَابْ، يَا ذُبَابْ، اسْمَعِ الْعَجَبَ الْعُجَابْ. بُعِثَ مُحَمَّدٌ بِالْكِتَابْ يَدْعُو بِمَكَّةَ وَلَا يُجَابْ» .وَمِنْهَا حَدِيثُ عَمْرِو بْنِ مُرَّةَ الْغَطَفَانِيِّ فِيمَا رَأَى مِنَ النُّورِ السَّاطِعِ فِي الْكَعْبَةِ فِي نَوْمِهِ ثُمَّ مَا سَمِعَ مِنَ الصَّوْتِ «أَقْبَلَ حَقٌّ فَسَطَعْ. وَدُمِّرَ بَاطِلٌ فَانْقَمَعْ» .وَمِنْهَا حَدِيثُ الْعَبَّاسِ بْنِ مِرْدَاسِ فِيمَا سَمِعَ مِنَ الصَّوْتِ.وَمِنْهَا حَدِيثُ خَالِدِ بْنِ سَطَيحٍ حِينَ أَتَتْهُ تَابِعَتُهُ فَقَالَتْ: «جَاءَ الْحَقُّ الْقَائِمْ وَالْخَيْرُ الدَّايِمْ» وَغَيْرُ ذَلِكَ مِمَّا يَطُولُ بِسِيَاقِ جَمِيعِهِ الكتاب وبالله التوفيق.[ (١٢) ] الزيادة ليست في (ح) .

Vols: Intro, 1, 2, 3, 4, 5, 6, 7

Chapters