Explanation and tracing of the hadith of the Islam of 'Amr ibn 'Abasa - may Allah be pleased with him - .

Eid Abbasi: Indeed, Imam Ahmad narrated his story in his "Musnad" through nine chains, as did Muslim, al-Nasa'i, and Ibn Majah, and Muhammad ibn Sa'd, the author of "al-Tabaqat," through six chains, and others. The chain of Ahmad's first narration is hasan, the second is sahih, the fourth is hasan, and some are weak, but they are strengthened by others, and ... we will detail them in detail. As for Muslim's narration, there is some weakness in its chain, but it is also strengthened by the aforementioned narrations, as are the chains of al-Nasa'i and Ibn Majah. As for Ibn Sa'd's narration, his first is sahih, the second is hasan, the third is weak, the fifth is hasan, and the sixth has severe weakness. The hadith, by the totality of its chains, is sahih - if Allah wills. I found it beneficial to collect these chains and present them in a single context, so I relied on Imam Ahmad's fourth narration, which has a good chain, as it is the most comprehensive and complete of the narrations, and then I added to it the additions from the other narrations, referring to them as I write.
And this is the hadith. It says: 'Amr ibn 'Abasa used to say: "I saw myself, and I was a quarter of Islam." Abu Umamah, a famous Companion, Abu Umamah al-Bahili, is the one who narrates the hadith from him in some chains. He said to him: "O 'Amr ibn 'Abasa, the man of intellect, the intellect of truth, a man from Banu Sulaym, by what do you claim that you are a quarter of Islam?" He said: "I had taken a dislike to the gods of my people in the pre-Islamic age of ignorance, and I saw the people in error and that they were not upon anything; they worshipped idols, and I did not see the idols as anything. Then I heard about a man who reports news in Makkah and tells stories, so I mounted my mount until I arrived in Makkah. I asked about him, and he was staying at 'Ukaz. So I found the Messenger of Allah - peace and blessings be upon him - in seclusion, and his people were upon him, bold and fierce. So I approached him, and I entered upon him and greeted him, and I said: 'Who are you?' He said: . I said: 'And who is the Prophet of Allah?' The Messenger of Allah said: . He said: I said: 'By Allah, did He send you - he swore him by Allah - ?' He said: . I said: 'So by what? And with what did He send you?' He said: . Of course, these are some of the teachings of Islam, and they are all good, and they are what humans aspire to in every time and place.
So I said to him: "Yes, what you were sent with is good, and I bear witness that I have believed in you and confirmed you, O Messenger of Allah." Thus we learn that some people who have purity and sincerity in their souls, as soon as they see something simple of the truth, they proceed with it, support it, and defend it, while those who have deviation or doubts in their hearts, you see that if you came to them with many verses, they would seek more, and not accept, and that is because the matter is a matter of the soul, whether it is sincere and righteous or not.
Then he says: I said: "O Messenger of Allah, who has embraced Islam with you in this matter?" He said: , and in a narration he said: . Thus, also, the sincere caller is truthful with himself and with people; he does not want to deceive people or lead them by any path based on the famous rule: "The end justifies the means"; no, rather he is frank. With him are two men, he says: with me are two men. With him is no one, he says: with me is no one. Many, many. Thus, sincerity and truth are a foundation of the foundations of da'wah, and this is what the callers must be upon, contrary to what we see of a group of those who claim to work for Islam; you see them permitting themselves types of lying on the pretext that it is in the interest of the da'wah, and how far is the da'wah of truth and honesty from being supported by means of lying and deception.
I said: "What is Islam?" He said: . I said: "What is faith?" He said: . I said: "Which of Islam is best?" He said: "The one from whose tongue and hands the Muslims are safe" . As will come, which of Islam is best? Meaning: which of the Muslims is best, or which of the attributes of Islam is best?
He said: I said: "Which of faith is best?" He said: . He said: I said: "Which of the prayer is best?" He said: . - The qunut intended here is standing in the night prayer, for example; where he prolongs the standing, as it was reported that the Prophet - peace and blessings be upon him - used to recite from the long surahs and prolong them, and when he passed a tasbih, he would glorify, and when he passed a mention of the Fire, he would seek refuge from it, or a mention of Paradise, he would desire it, or something from what is in it of desire or fear, he would ask for it from his Lord - Mighty and Majestic.
He said: I said: "Which of the migration is best?" He said: . He said: "So which of the jihad is best?" He said: . His horse perished, and he - also - was killed on the battlefield in fighting the enemies of Allah - Mighty and Majestic.
I said: "I am following you, should I stay, or do you order me to stay with you, or should I join my people, or what do you see?" He said: , and in a narration: . He said: "So I returned to my family and I had embraced Islam, and the Messenger of Allah - peace and blessings be upon him - emigrated to al-Madinah." Of course, here there is an omission of speech; meaning: a long period of time, he is narrating what happened with him, so these long years that passed and the Messenger - may Allah's prayers and blessings be upon him - was in Makkah enduring what he endures, he did not know the news of it; therefore he moved to what happened with him after this long period when he heard of the emigration of the Prophet - peace and blessings be upon him - to al-Madinah.
He said: "So I returned to my family and I had embraced Islam, and the Messenger of Allah - peace and blessings be upon him - emigrated to al-Madinah, so I began to inquire about the news and ask the people when he arrived in al-Madinah, until his caravan came. And in a narration: until a group of people from Yathrib came to me, so I said: 'What did this Makkah man who came to you do?' - he did not want to show that he was one of his followers or that he was a Muslim, fearing that they would withhold information from him, thus he referred to him by this - 'What did this Makkah man who came to you do?' They said: 'His people wanted to kill him but they could not do so, and it was prevented between them and him, and we left the people to him quickly - meaning the people in al-Madinah turned to his religion quickly -." 'Amr ibn 'Abasa said: "So I mounted my mount until I arrived at him in al-Madinah, so I entered upon him, and I said: 'O Messenger of Allah, do you know me?' He said: He said: I said: 'Yes, so I took advantage of that gathering, and I knew that that time would not be more open-hearted for me than in that gathering." As is said, meaning here the atmosphere came to him.

Another questioner : ... .

Eid Abbasi: Yes, indeed, and the Muslim seizes the opportunities to use them for good.
So I said: "O Messenger of Allah, may Allah make me a ransom for you, teach me from what Allah - Mighty and Majestic - taught you and I do not know, it does not harm you and benefits me, may Allah - Mighty and Majestic - benefit me with it." His question, then, is characterized; he will ask about matters that are characterized by these attributes, they do not harm him if he is informed of them, and Allah - Mighty and Majestic - benefits the questioner with them, and he learns from what Allah taught him.
He said: "Is there an hour that is better or closer than the other? And is there an hour in which one should fear?" He said: . This hadith came with other narrations - also -, and Shaykh al-Islam Ibn Taymiyyah collected them and spoke about them with extensive fiqh in his famous book on the hadith of the descent.
So he said: . Meaning: the two rak'ahs of the sunnah then the obligatory prayer, and in a narration he said: , from the shield's edge, .
I said: "O Prophet of Allah, inform me about the ablution?" He said: .
Amr ibn 'Ubaydah narrated this hadith to Abu Umamah, a Companion of the Messenger of Allah (peace and blessings be upon him). When Abu Umamah heard these virtues of the two rak'ahs in this manner, he said: "O Amr ibn 'Ubaydah, look at what you are saying; did you hear this from the Messenger of Allah (peace and blessings be upon him)? Is this man given all of this in his standing? Is this man given all of this in his standing?" Amr ibn 'Ubaydah said: "O Abu Umamah, I have grown old, my bones have become frail, and my end is near. I have no need to lie about Allah (Mighty and Majestic) or about His Messenger. Even if I had not heard it from the Messenger (peace and blessings be upon him) except once, twice, or three times, I would not have narrated it. I heard it seven times, or eight, or ten, or twenty, or more than that, and I did not narrate it with these many counts. I mean, if I had not heard it with these many counts, I would not have narrated it. The report I transmitted from *Musnad al-Imam Ahmad* ends here."