Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب قتال أهل البغي وهو آخر الجهاد
Book of Fighting the Rebels, the Last Book of Jihad
مُنَاظَرَةُ ابْنِ عَبَّاسٍ مَعَ الْحَرُورِيَّةَ .
The debate of Ibn Abbas (may Allah be pleased with him) with the Haruriyyah
Mustadrak al-Hakim — Hadith 2688
اُردوEn
حدثنا أبو العباس محمد بن يعقوب من أصل كتابه، حدثنا أبو أُميّة محمد بن إبراهيم الطَّرَسُوسي، حدثنا عمر بن يونس بن القاسم بن معاوية اليَمامي، حدثنا عِكرمة بن عمار العِجْلي، حدثنا أبو زُمَيل سِماك الحَنَفي، حدثنا عبد الله بن عباس، قال: لما خرجتِ الحَرُورية اجتمعوا في دارٍ وهم ستة آلاف، أتيتُ عليًّا، فقلت: يا أمير المؤمنين، أبرِدْ بالظُّهر لَعلِّي آتي هؤلاء القوم فَأُكلّمَهم، قال: إني أخافُ عليك، قلت: كلا. قال: فخرجتُ إليهم، ولبستُ أحسنَ ما يكون من حُلل اليمن، قال أبو زُميل: كان ابن عباس جميلًا جَهِيرًا، قال ابن عباس: فأتيتُهم وهم مجتمِعُون في دارهم قائلون، فسلَّمتُ عليهم، فقالوا: مرحبًا بك يا ابن عباس، فما هذه الحُلّة؟ قال: قلت: ما تَعيبون عليَّ، لقد رأيتُ على رسول الله ﷺ أحسنَ ما يكون من الحُلَل، ونَزَلَ: ﴿قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ﴾ [الأعراف: 32]، قالوا: فما جاء بك؟ قلت: أتيتُكم مِن عند صحابة النبي ﷺ من المهاجرين والأنصار، لأُبلِّغكم ما يقولون، وتُخبروني (1) بما تقولون، فعليهم نزل القرآن، وهم أعلمُ بالوحي منكم وفيهم أُنزل، وليس فيكم منهم أحدٌ. فقال بعضهم: لا تُخاصِموا قريشًا، فإنَّ الله يقول: ﴿بَلْ هُمْ قَوْمٌ خَصِمُونَ﴾ [الزخرف: 58]. قال ابن عباس: وأتيتُ قومًا لم أرَ قومًا قطُّ أشدَّ اجتهادًا منهم، مُسهَمَةً وجوهُهم من السَّهر، كأنَّ أيديهم ورُكبَهم ثَفِنٌ (2)، عليهم قُمُصٌ مُرَحَّضة (3)، فقال بعضُهم: لنُكلِّمنَّه ولنَنظُرنَّ ما يقول، قلت: أخبِروني ماذا نَقَمتُم على ابن عمِّ رسول الله ﷺ وصهرِه والمهاجرين والأنصار؟ قالوا: ثلاثًا، قلت: ما هنّ؟ قالوا: أما إحداهنّ: فإنه حَكَّم الرجالَ في أمر الله، وقال الله: ﴿إِنِ الْحُكْمُ إِلَّا لِلَّهِ﴾ [يوسف: 40]، وما للرِّجال وما للحكم؟ فقلت: هذه واحدة، قالوا: وأما الأُخرى: فإنه قاتَلَ ولم يَسْبِ ولم يَغْنَم، فلئن كان الذي قاتَلَ كفارًا، لقد حَلَّ سَبْيُهم (1) وغنيمتُهم، ولئن كانوا مؤمنين ما حَلّ قتالُهم. قلت: هذه ثِنتان، فما الثالثة؟ قالوا: إنه مَحَا نفسَه مِن أمير المؤمنين، فهو أمير الكافرين، قلت: أعندكم سوى هذا؟ قالوا: حسبُنا هذا. فقلت لهم: أرأيتُم إن قرأتُ عليكم من كتاب الله ومن سنة نبيه ﷺ ما يردُّ به قولَكم، أتَرْضَون؟ قالوا: نعم، فقلت لهم: أمّا قولكم: حَكَّم الرجالَ في أمر الله، فأنا أقرأ عليكم ما قد رُدَّ حكمُه إلى الرجال في ثمن رُبع درهم في أرنبٍ ونحوِها من الصيد، فقال: ﴿يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ﴾ إلى قوله: ﴿يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ﴾ [المائدة: 95]، فنشَدتُكم بالله، أحُكمُ الرجالِ في أرنبٍ ونحوها من الصيد أفضلُ، أم حُكمُهم في دمائهم وصلاحِ ذاتِ بينِهم، وأن تَعلَمُوا أنَّ الله لو شاء لحكَم ولم يُصيِّر ذلك إلى الرجال؟ وفي المرأة وزوجها قال الله ﷿: ﴿وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا﴾ [النساء: 35]، فجعل الله حُكمَ الرجالِ سنةً ماضية. أخَرَجتُ عن هذه؟ قالوا: نعم. قال: وأما قولكم: قاتَلَ ولم يَسْبِ، ولم يَغْنَم، أتسْبُون أمَّكم عائشة، ثم تَستحلُّون منها ما يُستحلُّ من غيرها؟ فلئن فعلتُم لقد كفرتُم وهي أمُّكم، ولئن قلتم: ليست بأمِّنَا، لقد كفرتم، فإنَّ الله يقول: ﴿النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ﴾ [الأحزاب: 6]، فأنتم تدُورون بين ضلالَتَين، أيُّهما صِرتُم إليها صِرتُم إلى ضلالةٍ، فنظر بعضُهم إلى بعض. قلت: أخَرَجتُ من هذه؟ قالوا: نعم. قال: وأما قولكم: مَحَا اسمَه من أمير المؤمنين، فأنا آتيكُم بمن تَرضَون، وأُراكم قد سمعتُم: أنَّ النبي ﷺ يومَ الحُدَيبيَة كاتَبَ سُهيلَ بن عمرو وأبا سفيان بن حَرْب، فقال رسول الله ﷺ لأمير المؤمنين: "اكتُبْ يا عليُّ: هذا ما اصطَلَح عليه محمدٌ رسول الله" فقال المشركون: لا والله ما نعلم أنك رسولُ الله، لو نعلم أنك رسولُ الله ما قاتَلْناك، فقال رسول الله ﷺ: "اللهم إنك تَعلمُ أني رسولُ الله، اكتُبْ يا عليُّ: هذا ما اصطَلَح عليه محمدُ بنُ عبد الله"، فوالله لَرسولُ الله خيرٌ من عليٍّ، وما أخرَجَه من النبوّة حين مَحَا نفسه. قال عبد الله بن عباس: فرجع من القوم أَلفان، وقُتل سائرُهم على ضلالةٍ (1).
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2656 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2656 - على شرط مسلم
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both): When the Haruriyyah (Khawarij) rebelled, they gathered in a house, and they numbered six thousand. I came to Sayyiduna Ali (may Allah be pleased with him) and said: "O Commander of the Believers, delay the Zuhr prayer until it is cooler, so that I may go to these people and speak with them." He said: "I fear for you from them." I said: "Kalla (not at all, do not worry)." Ibn Abbas (may Allah be pleased with them both) said: I went out to them wearing the finest garments of Yemen. Abu Zumayl said: Ibn Abbas was an extremely handsome man with a strong voice. Ibn Abbas (may Allah be pleased with them both) said: I reached them while they were resting at midday in their house. I greeted them with salam, and they said: "Welcome, O Ibn Abbas! What is this garment?" I said: "What fault do you find with me? I have seen the finest garments on the blessed body of the Messenger of Allah (peace and blessings be upon him), and this verse was revealed in the Qur'an: 'Say: Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of provision?' [Surah Al-A'raf: 32]." They asked: "What brings you here?" I said: "I have come to you from the Companions of the Prophet (peace and blessings be upon him), from the Muhajirun and the Ansar, to convey to you what they say and so that you may tell me what you say. The Qur'an was revealed to these Companions, and they know the meaning of the revelation better than you, while not a single one of them is among you." Some of them said: "Do not argue with Quraysh, for Allah says: 'Rather, they are a quarrelsome people' [Surah Al-Zukhruf: 58]." Ibn Abbas (may Allah be pleased with them both) said: I had come to a people more diligent in worship than any I had ever seen; their faces were drawn from staying awake at night, their hands and knees had become hard like a camel's knee-pads from much prostration, and they were wearing washed shirts. Some of them said: "We will certainly speak with him and see what he says." I said: "Tell me, what grievance do you hold against the cousin and son-in-law of the Messenger of Allah (peace and blessings be upon him), and against the Muhajirun and the Ansar?" They said: "Three things." I asked: "What are they?" They said: "The first is that he has made men hakam (arbiters) in the religion of Allah, while Allah says: 'Judgment belongs only to Allah' [Surah Yusuf: 40]. So what do men have to do with judgment?" I said: "That is one. What is the second?" They said: "He fought, but took neither captives nor spoils. If those whom he fought were disbelievers, then their captives and spoils were lawful; and if they were believers, then fighting them was not lawful at all." I said: "That makes two. What is the third?" They said: "He erased the title Commander of the Believers from his name, so (if he is no longer commander of the believers) he is the commander of the disbelievers." I asked: "Is there anything besides this?" They said: "This is enough for us." I said to them: "If I recite to you from the Book of Allah and the Sunnah of His Prophet (peace and blessings be upon him) what refutes your claim, will you be satisfied?" They said: "Yes." I said to them: "As for making men arbiters, I will recite to you the verse in which Allah has given men the authority to judge in the matter of a rabbit, and similar game, worth a quarter of a dirham. Allah says: 'O you who believe, do not kill game while you are in the state of ihram' up to: 'two just men among you shall judge it' [Surah Al-Ma'idah: 95]. I ask you by Allah: is men's judging in the matter of game more important, or their judging in protecting the blood of the Muslims and reconciling between them? And you know that had Allah willed, He would have judged Himself, but He entrusted it to men. Likewise, concerning a husband and wife, Allah said: 'And if you fear a breach between the two, then send an arbiter from his family and an arbiter from her family; if they both desire reconciliation, Allah will bring about harmony between them' [Surah Al-Nisa: 35]. Thus Allah has made the judgment of men an established practice. Have I come out of this objection?" They said: "Yes." I said: "As for not taking captives in battle, would you take your mother Aishah captive and then regard as lawful from her what is regarded as lawful from others? If you did that, you would certainly become disbelievers; and if you said that she is not our mother, you would also become disbelievers, for Allah says: 'The Prophet has a greater claim on the believers than they have on themselves, and his wives are their mothers' [Surah Al-Ahzab: 6]. So you are wandering between two misguidances; whichever way you go, you will find only misguidance." On hearing this, they began looking at one another. I asked: "Have I come out of this objection too?" They said: "Yes." I said: "As for erasing the title Commander of the Believers, I will present to you an example with which you will be satisfied. You must have heard that on the day of Hudaybiyah the Prophet (peace and blessings be upon him) wrote a peace treaty with Suhayl bin Amr and Abu Sufyan bin Harb, and the Messenger of Allah (peace and blessings be upon him) said to the Commander of the Believers (Ali): 'Write, O Ali: This is what Muhammad, the Messenger of Allah, has agreed upon.' The polytheists said: 'By Allah, we do not know that you are the Messenger of Allah; had we known it, we would not have fought you.' Then the Messenger of Allah (peace and blessings be upon him) said: 'O Allah, You know that I am Your Messenger. Write, O Ali: This is the peace made by Muhammad bin Abdullah.' By Allah, the Messenger of Allah (peace and blessings be upon him) is far better than Ali, and by erasing the words 'Messenger of Allah' from his name he did not remove himself from prophethood." Ibn Abbas (may Allah be pleased with them both) said: So two thousand of them repented and returned, and the rest remained upon their misguidance until they were killed.
This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) وقع في النسخ الخطية: المخبرون، والمثبت من رواية البيهقي في "سننه الكبرى" 8/ 179 عن أبي عبد الله الحاكم، وهو الموافق لرواية عبد الرحمن بن مهدي عن عكرمة بن عمار، حيث جاء فيها: وأبلّغهم ما تقولون.
Manuscript variation: In the manuscripts the word here is "al-mukhbirun" (the informants), but we have corrected the word from al-Bayhaqi's narration in "al-Sunan al-Kubra" (8/179), which is narrated from Imam al-Hakim himself. This word also agrees with the narration of 'Abd al-Rahman bin Mahdi from 'Ikrimah bin 'Ammar, which has the words: "wa-uballighuhum ma taqulun" (and I will convey to them what you say).
(2) تحرَّف في النسخ إلى: تثنى، وجاء على الصواب في رواية البيهقي. والثَّفِن: ما ولي الأرض من كل ذات أربع إذا بَرَكت، ويحصل فيه غِلَظٌ.
Corruption and lexicon: In the manuscripts this word has mistakenly become "tuthna", while the correct word is in al-Bayhaqi's narration.
Explanation: "al-Thafin" (callouses) is the part of a four-legged animal's body that touches the ground when it kneels and becomes hard and thick (from the friction). (Here it refers to the marks on the forehead or knees from much prostration.)
(3) تحرَّفت العبارة في النسخ، وجاءت على الصواب في رواية البيهقي. والقُمُص المُرحَّضة: المغسُولة.
Corruption and lexicon: In the manuscripts this whole phrase had been altered; we have corrected it according to al-Bayhaqi's narration.
Explanation: "al-Qumus al-murahhadah" means washed shirts.
(1) تحرَّف في (ز) إلى: سلبهم.
Manuscript variation: In manuscript (Z) this word has been corrupted into "salabahum".
(1) إسناده صحيح.
Grading: Its chain is "sahih".
وأخرجه أبو داود (4037) عن إبراهيم بن خالد أبي ثور الكلبي، عن عمر بن يونس، بهذا الإسناد. مختصرًا بذكر خروج ابن عباس للحرورية لابسًا أحسن الحلل.
Reference / Source: Abu Dawud (4037) narrated it through Ibrahim bin Khalid Abu Thawr al-Kalbi from 'Umar bin Yunus with this same chain, but in abridged form, mentioning that Ibn 'Abbas (may Allah be pleased with them both) went out to the Khawarij (Haruriyyah) wearing his finest clothes.
وأخرجه أحمد 5/ (3187)، والنسائي (8522) و (11747) من طريق عبد الرحمن بن مهدي، عن عكرمة بن عمار به ورواية أحمد والنسائي في الموضع الثاني مختصرة بذكر صلح الحديبية.
Reference / Source: Imam Ahmad (5/3187) and al-Nasa'i (8522) and (11747) narrated it via 'Abd al-Rahman bin Mahdi from 'Ikrimah bin 'Ammar. The narration of Ahmad and that of al-Nasa'i in the second place are abridged, mentioning only the Treaty of al-Hudaybiyah.
وسيأتي برقم (7555) من طريق محمد بن عيسى بن حيان المدائني، عن عمر بن يونس، لكن بزيادة رجل بين أبي زُميل وابن عباس. وانفرد بذلك المدائني وهو إلى الضعف أقرب.
Technical note: This narration will come later at number (7555) via Muhammad bin 'Isa al-Mada'ini from 'Umar bin Yunus, but with an additional narrator between Abu Zumayl and Ibn 'Abbas.
Criticism: Al-Mada'ini is alone in this addition, and he is closer to being weak.
وقوله: "أبرِد بالظهر" أي: أخّر الصلاة حتى يخفّ الحَرّ.
Explanation: "abrid bi-al-zuhr" means pray Zuhr when it is cooler, i.e. delay it until the intensity of the heat lessens.
والحَرُورية: نسبة إلى حَرُوراء، وهي موضع قريب من الكوفة كان أول ما اجتمعت فيه الخوارج، فنسبوا إليه، وخروجهم هو انتقاضهم على أمير المؤمنين علي بن أبي طالب ﵁.
Historical background: The name "Haruriyyah" is attributed to a place called "Harura'", a location near Kufah where the Khawarij first gathered. Their "coming out" means their rebellion against the caliphate of the Commander of the Believers 'Ali bin Abi Talib (may Allah be pleased with him).
والجَهِير: ذو المنظر الجليل الحسن.
Linguistic explanation: "al-Jahir" means a person of dignified and handsome appearance.
ومُسهَمَة، أي: متغيّرة.
Linguistic explanation: "Musahamah" means changed or altered (a complexion that has lost its colour).
Manuscript variation: In the manuscripts the word here is "al-mukhbirun" (the informants), but we have corrected the word from al-Bayhaqi's narration in "al-Sunan al-Kubra" (8/179), which is narrated from Imam al-Hakim himself. This word also agrees with the narration of 'Abd al-Rahman bin Mahdi from 'Ikrimah bin 'Ammar, which has the words: "wa-uballighuhum ma taqulun" (and I will convey to them what you say).
(2) تحرَّف في النسخ إلى: تثنى، وجاء على الصواب في رواية البيهقي. والثَّفِن: ما ولي الأرض من كل ذات أربع إذا بَرَكت، ويحصل فيه غِلَظٌ.
Corruption and lexicon: In the manuscripts this word has mistakenly become "tuthna", while the correct word is in al-Bayhaqi's narration.
Explanation: "al-Thafin" (callouses) is the part of a four-legged animal's body that touches the ground when it kneels and becomes hard and thick (from the friction). (Here it refers to the marks on the forehead or knees from much prostration.)
(3) تحرَّفت العبارة في النسخ، وجاءت على الصواب في رواية البيهقي. والقُمُص المُرحَّضة: المغسُولة.
Corruption and lexicon: In the manuscripts this whole phrase had been altered; we have corrected it according to al-Bayhaqi's narration.
Explanation: "al-Qumus al-murahhadah" means washed shirts.
(1) تحرَّف في (ز) إلى: سلبهم.
Manuscript variation: In manuscript (Z) this word has been corrupted into "salabahum".
(1) إسناده صحيح.
Grading: Its chain is "sahih".
وأخرجه أبو داود (4037) عن إبراهيم بن خالد أبي ثور الكلبي، عن عمر بن يونس، بهذا الإسناد. مختصرًا بذكر خروج ابن عباس للحرورية لابسًا أحسن الحلل.
Reference / Source: Abu Dawud (4037) narrated it through Ibrahim bin Khalid Abu Thawr al-Kalbi from 'Umar bin Yunus with this same chain, but in abridged form, mentioning that Ibn 'Abbas (may Allah be pleased with them both) went out to the Khawarij (Haruriyyah) wearing his finest clothes.
وأخرجه أحمد 5/ (3187)، والنسائي (8522) و (11747) من طريق عبد الرحمن بن مهدي، عن عكرمة بن عمار به ورواية أحمد والنسائي في الموضع الثاني مختصرة بذكر صلح الحديبية.
Reference / Source: Imam Ahmad (5/3187) and al-Nasa'i (8522) and (11747) narrated it via 'Abd al-Rahman bin Mahdi from 'Ikrimah bin 'Ammar. The narration of Ahmad and that of al-Nasa'i in the second place are abridged, mentioning only the Treaty of al-Hudaybiyah.
وسيأتي برقم (7555) من طريق محمد بن عيسى بن حيان المدائني، عن عمر بن يونس، لكن بزيادة رجل بين أبي زُميل وابن عباس. وانفرد بذلك المدائني وهو إلى الضعف أقرب.
Technical note: This narration will come later at number (7555) via Muhammad bin 'Isa al-Mada'ini from 'Umar bin Yunus, but with an additional narrator between Abu Zumayl and Ibn 'Abbas.
Criticism: Al-Mada'ini is alone in this addition, and he is closer to being weak.
وقوله: "أبرِد بالظهر" أي: أخّر الصلاة حتى يخفّ الحَرّ.
Explanation: "abrid bi-al-zuhr" means pray Zuhr when it is cooler, i.e. delay it until the intensity of the heat lessens.
والحَرُورية: نسبة إلى حَرُوراء، وهي موضع قريب من الكوفة كان أول ما اجتمعت فيه الخوارج، فنسبوا إليه، وخروجهم هو انتقاضهم على أمير المؤمنين علي بن أبي طالب ﵁.
Historical background: The name "Haruriyyah" is attributed to a place called "Harura'", a location near Kufah where the Khawarij first gathered. Their "coming out" means their rebellion against the caliphate of the Commander of the Believers 'Ali bin Abi Talib (may Allah be pleased with him).
والجَهِير: ذو المنظر الجليل الحسن.
Linguistic explanation: "al-Jahir" means a person of dignified and handsome appearance.
ومُسهَمَة، أي: متغيّرة.
Linguistic explanation: "Musahamah" means changed or altered (a complexion that has lost its colour).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2688
