Allah, the Exalted, said:
رياض الصالحينAbū Zakariyyā Muḥyī al-Dīn Yaḥyā ibn Sharaf al-Nawawī٩٥ - باب استحباب التبشير والتهنئة بالخير
٩٥ - باب استحباب التبشير والتهنئة بالخير
But those who have avoided ṭāghūt,1 lest they worship it, and turned back to Allāh - for them are good tidings. So give good tidings to My servants
And He, the Exalted, said:
يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَٰنٍ وَجَنَّـٰتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ
Their Lord gives them good tidings of mercy from Him and approval and of gardens for them wherein is enduring pleasure.
وقال تَعَالَى:
And He, the Exalted, said:
إِنَّ ٱلَّذِينَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسْتَقَـٰمُوا۟ تَتَنَزَّلُ عَلَيْهِمُ ٱلْمَلَـٰٓئِكَةُ أَلَّا تَخَافُوا۟ وَلَا تَحْزَنُوا۟ وَأَبْشِرُوا۟ بِٱلْجَنَّةِ ٱلَّتِى كُنتُمْ تُوعَدُونَ
Indeed, those who have said, "Our Lord is Allāh" and then remained on a right course - the angels will descend upon them, [saying], "Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.
وقال تَعَالَى:
And He, the Exalted, said:
فَبَشَّرْنَـٰهُ بِغُلَـٰمٍ حَلِيمٍ
So We gave him good tidings of a forbearing boy.
وقال تَعَالَى:
And He, the Exalted, said:
وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَٰهِيمَ بِٱلْبُشْرَىٰ قَالُوا۟ سَلَـٰمًا ۖ قَالَ سَلَـٰمٌ ۖ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ
And certainly did Our messengers [i.e., angels] come to Abraham with good tidings; they said, "Peace." He said, "Peace," and did not delay in bringing [them] a roasted calf.
وقال تَعَالَى:
And He, the Exalted, said:
وَٱمْرَأَتُهُۥ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَـٰهَا بِإِسْحَـٰقَ وَمِن وَرَآءِ إِسْحَـٰقَ يَعْقُوبَ
And his wife was standing, and she smiled.1 Then We gave her good tidings of Isaac and after Isaac, Jacob.
وقال تَعَالَى:
And He, the Exalted, said:
فَنَادَتْهُ ٱلْمَلَـٰٓئِكَةُ وَهُوَ قَآئِمٌ يُصَلِّى فِى ٱلْمِحْرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًۢا بِكَلِمَةٍ مِّنَ ٱللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ ٱلصَّـٰلِحِينَ
So the angels called him while he was standing in prayer in the chamber, "Indeed, Allāh gives you good tidings of John, confirming a word1 from Allāh and [who will be] honorable, abstaining [from women], and a prophet from among the righteous."
وقال تَعَالَى:
And He, the Exalted, said:
إِذْ قَالَتِ ٱلْمَلَـٰٓئِكَةُ يَـٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ
[And mention] when the angels said, "O Mary, indeed Allāh gives you good tidings of a word1 from Him, whose name will be the Messiah, Jesus, the son of Mary - distinguished in this world and the Hereafter and among those brought near [to Allāh].
الآية، والآيات في الباب كثيرة معلومة.
(to the end of) the verse. The verses on this topic are many and well-known.
وأما الأحاديث فكثيرةٌ جِدًّا وهي مشهورة في الصحيح، مِنْهَا:
As for the hadiths, they are very many and are well-known in the authentic collection; among them:
عن أَبي إبراهيم، ويقال: أَبُو محمد، ويقال: أَبُو معاوية عبد اللهِ بن أَبي أوفى ﵄: أنّ رسول الله - ﷺ - بَشَّرَ خَدِيجَةَ ﵂ ببَيْتٍ في الجَنَّةِ مِنْ قَصَبٍ، لاَ صَخَبَ فِيهِ، وَلاَ نَصَبَ. متفقٌ عَلَيْهِ. «القَصَبُ»: هُنَا اللُّؤْلُؤُ الْمُجَوَّفُ. وَ«الصَّخَبُ»: الصِّياحُ وَاللَّغَطُ. وَ«النَّصَبُ»: التَّعَبُ.
On the authority of Abū Ibrāhīm — and he is also called Abū Muḥammad, and also called Abū Muʿāwiyah — ʿAbdullāh ibn Abī Awfā (may Allah be pleased with them both): that the Messenger of Allah (peace and blessings be upon him) gave Khadījah (may Allah be pleased with her) glad tidings of a house in Paradise made of *qaṣab*, in which there is no clamour and no fatigue. Agreed upon. Here *al-qaṣab* means the hollowed pearl; *al-ṣakhab* is shouting and din; and *al-naṣab* is fatigue.
وعن أَبي موسى الأشعري - ﵁: أَنَّهُ تَوَضَّأ في بَيْتِهِ، ثُمَّ خَرَجَ، فَقَالَ: لأَلْزَمَنَّ رسول الله - ﷺ - وَلأَكُونَنَّ مَعَهُ يَوْمِي هَذَا، فَجَاءَ الْمَسْجِدَ، فَسَألَ عَنِ النَّبيِّ - ﷺ - فَقَالُوا وجَّهَ هاهُنَا، قَالَ: فَخَرَجْتُ عَلَى أثَرِهِ أسْألُ عَنْهُ، حَتَّى دَخَلَ بِئْرَ أريسٍ، فَجَلَسْتُ عِندَ البَابِ حتَّى قضى رسول الله - ﷺ - حاجتهُ وتوضأ، فقمتُ إليهِ، فإذا هو قد جلسَ على بئرِ أريسٍ وتوَسَّطَ قُفَّهَا، وكشَفَ عنْ ساقيهِ ودلاّهُما في البئرِ، فسلمتُ عَليهِ ثمَّ انصَرَفتُ، فجلستُ عِندَ البابِ، فَقُلْتُ: لأَكُونَنَّ بَوَّابَ رسولِ اللهِ - ﷺ - الْيَوْمَ، فَجَاءَ أَبُو بَكْرٍ - ﵁ - فَدَفَعَ الْبَابَ، فقلتُ: مَنْ هَذَا؟ فَقَالَ: أَبُو بَكْرٍ، فقُلتُ: عَلَى رِسْلِكَ، ثُمَّ ذَهبْتُ، فقلتُ: يَا رسول الله، هَذَا أَبُو بَكْرٍ يَستَأْذِنُ، فَقَالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ» فَأقْبَلْتُ حَتَّى قُلْتُ لأَبي بَكْرٍ: ادْخُلْ وَرسول الله - ﷺ - يُبَشِّرُكَ بِالجَنَّةِ، فَدَخَلَ أَبُو بَكرٍ حَتَّى جَلَسَ عَنْ يَمينِ النَّبيِّ - ﷺ - مَعَهُ في القُفِّ، وَدَلَّى رِجْلَيْهِ في البِئْرِ كَمَا صَنَعَ رسول الله - ﷺ - وَكَشَفَ عَنْ سَاقَيْهِ، ثُمَّ رَجَعْتُ وَجَلَسْتُ، وَقَدْ تَرَكْتُ أخِي يَتَوَضَّأ وَيَلْحَقُنِي، فقلتُ: إنْ يُرِدِ الله بِفُلانٍ - يُريدُ أخَاهُ - خَيْرًا يَأتِ بِهِ. فَإذَا إنْسَانٌ يُحَرِّكُ الْبَاب، فقلتُ: مَنْ هَذَا؟ فَقَالَ: عُمَرُ بن الخَطّابِ، فقلتُ: عَلَى رِسْلِكَ، ثُمَّ جِئْتُ إِلَى رسول الله - ﷺ - فَسَلَّمْتُ عَلَيْهِ وَقُلْتُ: هَذَا عُمَرُ يَسْتَأذِنُ؟ فَقَالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بالجَنَّةِ» فَجِئْتُ عُمَرَ، فقلتُ: أَذِنَ وَيُبَشِّرُكَ رسول الله - ﷺ - بِالجَنَّةِ، فَدَخَلَ فَجَلَسَ مَعَ رسول الله - ﷺ - في القُفِّ عَنْ يَسَارِهِ وَدَلَّى رِجْلَيْهِ في البِئرِ، ثُمَّ رَجَعْتُ فَجَلَسْتُ، فَقُلتُ: إنْ يُرِدِ اللهُ بِفُلاَنٍ خَيْرًا - يَعْنِي أخَاهُ - يَأْتِ بِهِ، فَجَاءَ إنْسَانٌ فَحَرَّكَ الْبَابَ. فَقُلتُ: مَنْ هَذَا؟ فَقَالَ: عُثْمَانُ بن عَفَّانَ. فقلتُ: عَلَى رِسْلِكَ، وجِئْتُ النَّبيَّ - ﷺ - فأخْبَرْتُهُ، فقالَ: «ائْذَنْ لَهُ وَبَشِّرْهُ بِالجَنَّةِ مَعَ بَلْوَى تُصِيبُهُ» فَجِئْتُ، فقلتُ: ادْخُلْ وَيُبَشِّرُكَ رسولُ الله - ﷺ - بِالجَنَّةِ مَعَ بَلْوَى تُصيبُكَ، فَدَخَلَ فَوجَدَ الْقُفَّ قَدْ مُلِئَ، فجلس وِجَاهَهُمْ مِنَ الشِّقِّ الآخرِ. قَالَ سَعيدُ بْنُ الْمُسَيَّبِ: فَأوَّلْتُهَا قُبُورَهُمْ. متفقٌ عَلَيْهِ. وزاد في رواية: وأمرني رسولُ الله - ﷺ - بحفظِ الباب. وَفيها: أنَّ عُثْمانَ حِيْنَ بَشَّرَهُ حَمِدَ اللهَ تَعَالَى، ثُمَّ قَالَ: اللهُ المُسْتَعانُ. وَقَوْلُه: «وَجَّهَ» بفتحِ الواوِ وتشديد الجيمِ. أيْ: تَوَجَّهَ. وَقَوْلُه: «بِئْر أَرِيْسٍ» هُوَ بفتح الهمزة وكسرِ الراءِ وبعدها ياءٌ مثناة من تحت ساكِنة ثُمَّ سِين مهملة وَهُوَ مصروف ومنهم من منع صرفه، وَ«القُفُّ» بضم القاف وتشديد الفاءِ: وَهُوَ المبنيُّ حول البئر. وَقَوْلُه: «عَلَى رِسْلِك» بكسر الراء عَلَى المشهور، وقيل: بفتحِهَا، أيْ: ارفق.
On the authority of Abū Mūsā al-Ashʿarī (may Allah be pleased with him): that he performed ablution in his house, then went out, and said, "I shall certainly keep close to the Messenger of Allah (peace and blessings be upon him) and be with him this whole day of mine." He came to the mosque and asked about the Prophet (peace and blessings be upon him), and they said, "He has gone this way." He said: So I went out following his track, asking about him, until he entered [the garden of] Biʾr Arīs. I sat down by the gate until the Messenger of Allah (peace and blessings be upon him) had relieved himself and performed ablution. Then I rose to go to him, and there he was, seated upon [the wall of] Biʾr Arīs, having taken the middle of its raised ledge; he had uncovered his shins and let them hang into the well. I greeted him, then withdrew and sat by the gate, and I said, "I shall surely be the doorkeeper of the Messenger of Allah (peace and blessings be upon him) today." Then Abū Bakr (may Allah be pleased with him) came and pushed the gate. I said, "Who is this?" He said, "Abū Bakr." I said, "Wait a moment." Then I went and said, "O Messenger of Allah, this is Abū Bakr seeking permission to enter." He said, "Admit him, and give him glad tidings of Paradise." So I came forward until I said to Abū Bakr, "Enter, and the Messenger of Allah (peace and blessings be upon him) gives you glad tidings of Paradise." Abū Bakr entered until he sat to the right of the Prophet (peace and blessings be upon him), beside him on the ledge, and he let his legs hang into the well as the Messenger of Allah (peace and blessings be upon him) had done, and uncovered his shins. Then I went back and sat down, having left my brother performing ablution and intending to catch up with me. I said, "If Allah intends good for so-and-so" — meaning his brother — "He will bring him." Then there was a man moving the gate. I said, "Who is this?" He said, "ʿUmar ibn al-Khaṭṭāb." I said, "Wait a moment." Then I came to the Messenger of Allah (peace and blessings be upon him), greeted him, and said, "This is ʿUmar seeking permission to enter?" He said, "Admit him, and give him glad tidings of Paradise." So I came to ʿUmar and said, "He has given permission, and the Messenger of Allah (peace and blessings be upon him) gives you glad tidings of Paradise." He entered and sat with the Messenger of Allah (peace and blessings be upon him) on the ledge, to his left, and let his legs hang into the well. Then I went back and sat down, and I said, "If Allah intends good for so-and-so" — meaning his brother — "He will bring him." Then a man came and moved the gate. I said, "Who is this?" He said, "ʿUthmān ibn ʿAffān." I said, "Wait a moment." I came to the Prophet (peace and blessings be upon him) and informed him, and he said, "Admit him, and give him glad tidings of Paradise, along with an affliction that will befall him." So I came and said, "Enter, and the Messenger of Allah (peace and blessings be upon him) gives you glad tidings of Paradise, along with an affliction that will befall you." He entered and found the ledge already full, so he sat facing them on the other side. Saʿīd ibn al-Musayyab said: I interpreted this as [referring to] their graves. Agreed upon. He added in a narration: And the Messenger of Allah (peace and blessings be upon him) ordered me to guard the gate. In it also: that ʿUthmān, when he was given the glad tidings, praised Allah the Exalted, then said, "Allah is the One whose help is sought." His saying *wajjaha* is with a fatḥah on the wāw and a shaddah on the jīm, meaning: he set off / turned towards. His saying *Biʾr Arīs* is with a fatḥah on the hamzah and a kasrah on the rāʾ, followed by a quiescent two-dotted-below yāʾ, then an unmarked sīn; it is declinable, though some withheld its declension. And *al-quff*, with a ḍammah on the qāf and a shaddah on the fāʾ, is the structure built around the well. His saying *ʿalā rislik* is with a kasrah on the rāʾ according to the well-known view, and it is said with a fatḥah, meaning: take it easy / be gentle.
وعن أَبي هريرة - ﵁ - قَالَ: كُنَّا قُعُودًا حَوْلَ رسولِ الله - ﷺ - وَمَعَنَا أَبُو بَكرٍ وَعُمَرُ ﵄ في نَفَرٍ، فَقَامَ رسولُ الله - ﷺ - مِنْ بَيْنِ أظْهُرِنَا فَأبْطَأ عَلَيْنَا، وَخَشِينَا أَنْ يُقْتَطَعَ دُونَنَا وَفَزِعْنَا فَقُمْنَا، فَكُنْتُ أَوَّلَ مَنْ فَزِعَ، فَخَرَجْتُ أبْتَغِي رسولَ الله - ﷺ - حَتَّى أتَيْتُ حَائِطًا للأنصَارِ لِبَني النَّجَارِ، فَدُرْتُ بِهِ هَلْ أجِدُ لَهُ بَابًا؟ فَلَمْ أجِدْ! فَإذَا رَبيعٌ يَدْخُلُ في جَوْفِ حَائِطٍ مِنْ بِئْرٍ خَارِجَهُ - وَالرَّبِيعُ: الجَدْوَلُ الصَّغِيرُ - فَاحْتَفَرْتُ، فَدَخَلْتُ عَلَى رسول الله - ﷺ - فَقَالَ: «أَبُو هُرَيْرَةَ؟» فقلتُ: نَعَمْ، يَا رسول اللهِ، قَالَ: «مَا شأنُكَ؟» قُلْتُ: كُنْتَ بَيْنَ أظْهُرِنَا فَقُمْتَ فَأبْطَأتَ عَلَيْنَا، فَخَشِينَا أَنْ تُقْتَطَعَ دُونَنَا، ففزعنا، فَكُنْتُ أوّلَ مَنْ فَزِعَ، فَأتَيْتُ هَذَا الحَائِطَ، فَاحْتَفَرْتُ كَمَا يَحْتَفِرُ الثَّعْلَبُ، وهؤلاء النَّاسُ وَرَائِي. فَقَالَ: «يَا أَبَا هُرَيرَةَ» وَأعْطَانِي نَعْلَيْهِ، فَقَالَ: «اذْهَبْ بِنَعْلَيَّ هَاتَيْنِ، فَمَنْ لَقِيتَ مِنْ وَرَاءِ هَذَا الحَائِطِ يَشْهَدُ أَنْ لا إله إِلاَّ الله مُسْتَيْقِنًا بِهَا قَلْبُهُ، فَبَشِّرْهُ بِالجَنَّةِ ...» وَذَكَرَ الحديثَ بطوله، رواه مسلم. «الرَّبِيعُ»: النَّهْرُ الصَّغَيرُ، وَهُوَ الجَدْوَلُ - بفتح الجيمِ - كَمَا فَسَّرَهُ في الحديث. وَقَوْلُه: «احْتَفَرْتُ» روِي بالراء وبالزاي، ومعناه بالزاي: تَضَامَمْتُ وتَصَاغَرْتُ حَتَّى أمْكَنَنِي الدُّخُولُ.
And on the authority of Abū Hurayrah (may Allah be pleased with him), who said: We were sitting around the Messenger of Allah (ﷺ), and with us were Abū Bakr and ʿUmar (may Allah be pleased with them) among a group of people, when the Messenger of Allah (ﷺ) rose from our midst and was slow in returning to us. We feared that he might be cut off from us in our absence, and we were alarmed, so we got up. I was the first to be alarmed, so I went out seeking the Messenger of Allah (ﷺ) until I came to a walled garden belonging to the Anṣār, of the Banū al-Najjār. I went round it to see whether I could find a gate for it, but I found none! Then there was a small stream entering the interior of the garden from a well outside it — al-rabīʿ is the small channel — so I squeezed through and came in upon the Messenger of Allah (ﷺ). He said: "Abū Hurayrah?" I said: "Yes, O Messenger of Allah." He said: "What is the matter with you?" I said: "You were among us, then you rose and were slow in returning to us, so we feared that you might be cut off from us, and we were alarmed. I was the first to be alarmed, so I came to this garden and squeezed through just as a fox squeezes through, and these people are behind me." He said: "O Abū Hurayrah," and he gave me his two sandals and said: "Take these two sandals of mine, and whoever you meet beyond this garden testifying that there is no god but Allah, certain of it in his heart, give him glad tidings of Paradise ..." And he related the hadith at its length. Narrated by Muslim. "Al-rabīʿ" is the small river, which is the channel (al-jadwal) — with a fatḥah on the jīm — as he explained it in the hadith. And his saying "iḥtafartu" is narrated with a rāʾ and with a zāy; its meaning with the zāy is: I drew myself together and made myself small until it became possible for me to enter.
وعن ابن شِمَاسَة، قَالَ: حَضَرْنَا عَمْرَو بنَ العَاصِ - ﵁ - وَهُوَ في سِيَاقَةِ الْمَوْتِ، فَبَكَى طَوِيلًا، وَحَوَّلَ وَجْهَهُ إِلَى الجِدَارِ، فَجَعَلَ ابْنُهُ، يَقُولُ: يَا أبَتَاهُ، أمَا بَشَّرَكَ رسولُ الله - ﷺ - بكَذَا؟ أمَا بَشَّرَكَ رسولُ الله - ﷺ - بِكَذَا؟ فَأقْبَلَ بِوَجْهِهِ، فَقَالَ: إنَّ أفْضَلَ مَا نُعِدُّ شَهَادَةُ أَنْ لا إلهَ إِلاَّ الله، وَأنَّ مُحَمَّدًا رسول اللهِ، إنِّي قَدْ كُنْتُ عَلَى أطْبَاقٍ ثَلاَثٍ: لَقَدْ رَأيْتُنِي وَمَا أحَدٌ أشَدُّ بُغضًا لرسولِ الله - ﷺ - مِنِّي، وَلاَ أحَبَّ إليَّ مِنْ أَنْ أكُونَ قدِ اسْتَمكنتُ مِنْهُ فَقَتَلْتُه، فَلَوْ مُتُّ عَلَى تلكَ الحَالِ لَكُنْتُ مِنْ أهْلِ النَّارِ، فَلَمَّا جَعَلَ اللهُ الإسلامَ في قَلْبِي أتَيْتُ النبيَّ - ﷺ - فقُلْتُ: ابسُطْ يَمِينَكَ فَلأُبَايِعُك، فَبَسَطَ يَمِينَهُ فَقَبَضْتُ يَدِي، فَقَالَ: «مَا لَكَ يَا عَمْرُو؟» قلتُ: أردتُ أَنْ أشْتَرِطَ، قَالَ: «تَشْتَرِط مَاذا؟» قُلْتُ: أَنْ يُغْفَرَ لِي، قَالَ: «أمَا عَلِمْتَ أن الإسلامَ يَهْدِمُ مَا كَانَ قَبْلَهُ، وَأن الهِجْرَةَ تَهْدِمُ مَا كَانَ قَبلَهَا، وَأنَّ الحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ؟» وَمَا كَانَ أحدٌ أحَبَّ إليَّ مِنْ رَسُولِ الله - ﷺ - وَلاَ أجَلَّ في عَيني مِنْهُ وَمَا كُنْتُ أُطيقُ أن أملأ عَيني مِنْهُ؛ إجلالًا لَهُ، ولو سئلت أن أصفه مَا أطقت، لأني لَمْ أكن أملأ عيني مِنْهُ، ولو مُتُّ عَلَى تِلْكَ الحالِ لَرجَوْتُ أن أكُونَ مِنْ أهْلِ الجَنَّةِ، ثُمَّ وَلِينَا أشْيَاءَ مَا أدْرِي مَا حَالِي فِيهَا؟ فَإذَا أنَا مُتُّ فَلاَ تَصحَبَنِّي نَائِحَةٌ وَلاَ نَارٌ، فَإذا دَفَنْتُمُونِي، فَشُنُّوا عَليَّ التُّرابَ شَنًّا، ثُمَّ أقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا تُنْحَرُ جَزورٌ، وَيُقْسَمُ لَحْمُهَا، حَتَّى أَسْتَأنِسَ بِكُمْ، وَأنْظُرَ مَا أُرَاجعُ بِهِ رسُلَ رَبّي. رواه مسلم. قَوْله: «شُنُّوا» رُوِي بالشّين المعجمة والمهملةِ، أيْ: صُبُّوه قَليلًا قَليلًا، والله سبحانه أعلم.
And on the authority of Ibn Shimāsah, who said: We were present with ʿAmr ibn al-ʿĀṣ (may Allah be pleased with him) while he was in the throes of death. He wept for a long while and turned his face towards the wall, and his son began to say: "O my father, did the Messenger of Allah (ﷺ) not give you glad tidings of such-and-such? Did the Messenger of Allah (ﷺ) not give you glad tidings of such-and-such?" Then he turned his face towards us and said: "The best of what we may count upon is the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah. Indeed, I have passed through three stages. Truly, I saw myself when there was no one more intense in hatred of the Messenger of Allah (ﷺ) than I, nor anything more beloved to me than that I should have gained mastery over him and killed him; and had I died in that state, I would have been among the people of the Fire. Then, when Allah put Islam into my heart, I came to the Prophet (ﷺ) and said: 'Stretch out your right hand that I may pledge allegiance to you.' He stretched out his right hand, but I withdrew my hand. He said: 'What is the matter with you, O ʿAmr?' I said: 'I wished to make a condition.' He said: 'What condition do you wish to make?' I said: 'That I be forgiven.' He said: 'Do you not know that Islam wipes out what came before it, that the Hijrah wipes out what came before it, and that the Hajj wipes out what came before it?'" And there was no one more beloved to me than the Messenger of Allah (ﷺ), nor more majestic in my eye than him; and I could not fill my eye with the sight of him, out of awe for him. And were I asked to describe him, I could not, for I never filled my eye with him. And had I died in that state, I would have hoped to be among the people of Paradise. Then we took charge of affairs concerning which I do not know what my standing is. So when I have died, let no wailing woman or fire accompany me; and when you have buried me, pour the earth over me gently; then remain around my grave for as long as it takes to slaughter a camel and distribute its meat, so that I may take comfort in your presence and consider what answer I shall give to the messengers of my Lord. Narrated by Muslim. His saying "shunnū" is narrated with the pointed shīn and the unpointed [sīn], that is: pour it little by little. And Allah, the Glorified, knows best.