Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الهجرة
Book of the Hijrah
تَعَاقُبُ سُرَاقَةَ رَسُولَ اللَّهِ وَسَوْخُ يَدَيْ فَرَسِهِ عِنْدَ رُؤْيَتِهِ
Suraqah pursuing the Messenger of Allah (peace and blessings be upon him) and the forelegs of his horse sinking when he saw him
Mustadrak al-Hakim — Hadith 4315
اُردوEn
أخبرني أبو عبد الله محمد بن أحمد بن إسحاق الأصبهاني، حدثنا الحسن بن الجَهم بن جَبَلة التّيمي (1)، حدثنا موسى بن المساوِر، حدثنا عبد الله بن معاذ الصَّنْعاني، عن معمر بن راشد، عن الزهري، قال: أخبرني عبد الرحمن بن مالك المُدْلِجي - وهو ابن أخي سُراقة بن جُعْشُم - أنَّ أباه أخبره، أنه سمع سراقة بن جُعْشُم يقول: جاءتنا رسُلُ كفار قريش يَجعَلُون في رسول الله ﷺ وأبي بكر ديةً لكلِّ واحدٍ منهما لمن قتلهما أو أسرَهُما، فبينا أنا جالس في مجلس من مجالس قومي من بني مدلج، أقبل منهم رجل حتى قام علينا، فقال: يا سراقة، إني رأيتُ آنفًا أسودةً بالساحل، أُراها محمدًا وأصحابه، قال سُراقة: فعرفتُ أنهم هم، فقلت لهم: إنهم ليسوا بهم، ولكني رأيتُ فلانًا وفلانًا انطلقُوا بُغاةً. قال: ثم ما لبثت في المجلس إلا ساعة حتى قمتُ فدخلت بيتي، فأمرتُ جاريتي أن تُخرج إلي فرسي، وهي وراءَ، أكَمَةٍ، فَحَبَسَتْها علي، وأخذتُ رُمحِي، فخرجتُ من ظهر البيت فخَطَطتُ بزُجِّهِ إلى الأرضِ وخَفَضْتُ عاليةَ الرُّمح، حتى أتيتُ فرسي فركبتها فدفعتها (1) تُقرِّبُ بي، حتى رأيتُ أسودَتهما، فلما دنوت منهم حيث أُسمِعهم الصوتَ عَثَر فرسي، فخَرَرتُ عنها، فقمتُ فأهوَيتُ بيدي إلى كنانتي فاستخرجت الأزلام، فاستقسمتُ بها، فخرج الذي أكره أن لا أضُرَّهم، فعصيتُ الأزلام فركبتُ فرسي فدفعتها تُقرّب بي، حتى إذا دنوت منهم سمعت قراءة النبي ﷺ، وهو لا يلتفتُ وأبو بكر يُكثر الالتفات، فساخَتْ يدا فرسي في الأرض حتى بلغتا الرُّكبتين، فخَرَرْتُ عنها، ثم زَجَرتُها فنهضَتْ، فلم تَكَدْ تَخرج يداها، فلما استوت قائمةً إذا ليديها عُثَانُ (2) ساطِعٌ في السماء - قال عبد الله: يعني الدخان الذي يكون من غير نار - ثم أخرجتُ الأزلام، فاستقسَمْتُ بها، فخرج الذي أكره أن لا أضُرَّهما، فناديتهما بالأمان فوقفا، فركبتُ فرسي حتى جئتُهما، فوقع في نفسي حين لقيتُ ما لقِيتُ من الحبس عليهم أن سيظهرُ أمرُ رسول الله ﷺ، فقلت: إنَّ قومَك قد جعلوا فيك الدِّيَةَ، وأخبرتُهم من أخبار سَفَرِهم وما يريدُ الناس بهم، وعرضتُ عليهم الزاد والمتاع، فلم يَرْزَؤُوني شيئًا، ولم يسألوني إلا أن قالوا: اخْفِ عنا، فسألتُ رسول الله ﷺ أن يكتب لي كتابَ مُوادَعَةِ آمَنُ به، فأمر عامر بن فهيرة مولى أبي بكر فكتب لي في رقعة من أدم، ثم مَضَيا (3).
هذا حديث صحيح على شرط الشيخين ولم يخرجاه (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4269 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين ولم يخرجاه (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4269 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Suraqah bin Ju'shum (may Allah be pleased with him) that the messengers of the disbelievers of Quraysh came to us announcing that, for each of the Messenger of Allah (peace and blessings be upon him) and Abu Bakr (may Allah be pleased with him), whoever killed or captured them would be given the blood money (one hundred camels). Suraqah says: I was sitting in one of the gatherings of my people, Banu Mudlij, when a man from among them came, stood over us and said: "O Suraqah! I have just seen some figures (people) on the coast; I think they are Muhammad and his companions." Suraqah says: I understood that it was them, but I said to them (to conceal the truth): "It is not them; rather you must have seen so-and-so and so-and-so, who have gone out searching for something they lost." Then I stayed in the gathering for a little while, then got up, went to my house and ordered my slave-girl to bring my mare out from behind the hillock and keep it ready for me there. I took my spear and went out from the back of the house, dragging the lower end of the spear along the ground and keeping its upper part lowered (so that no one would notice), until I reached my mare, mounted it and drove it fast until I could see their figures. When I got close enough to them that my voice could reach them, my mare stumbled and I fell off it. I got up, put my hand into my quiver, took out the divining arrows and cast lots with them as to whether I would be able to harm them or not; and out came the arrow I disliked (that is, that I would not be able to harm them). I disobeyed the divining arrows, mounted the mare again and drove it on, until, when I came very close to them, I heard the recitation of the Prophet (peace and blessings be upon him). He (peace and blessings be upon him) (was absorbed in recitation and) was not looking around, while Sayyiduna Abu Bakr (may Allah be pleased with him) was turning to look back frequently. Suddenly both front legs of my mare sank into the ground up to the knees, and I fell. I scolded the mare and she stood up, but she could hardly pull her legs out. When she stood upright, from the marks of her legs "uthan" (smoke) rose up towards the sky (the narrator Abdullah says: this means smoke that comes without fire). I took out the divining arrows again, and again out came what I disliked. Then I called out to them offering safety, and they stopped. I rode my mare until I reached them, and when I saw such obstacles against my reaching them, it became firm in my heart that the religion of the Messenger of Allah (peace and blessings be upon him) would soon prevail. I said: "Your people have fixed a blood money for your life," and I informed them of the people's intentions. I offered them provisions and goods, but they accepted nothing from me; they only said: "Keep our matter secret (from Quraysh)." Then I requested the Messenger of Allah (peace and blessings be upon him) to write me a document of safety, so he (peace and blessings be upon him) ordered Amir bin Fuhayrah, the freed slave of Sayyiduna Abu Bakr (may Allah be pleased with him), and he wrote a letter of safety for me on a piece of leather. Then the two of them went on their way.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) جاء في نسخة على هامش (ب) في الموضعين: فرفعتها، بالراء من الرفع، وهو كذلك في رواية البخاري، وفسّرها ابن الأثير بقوله: أي: كلّفتها المرفوع من السير، وهو فوق الموضوع، ودون العَدْو. قال العيني: ويُروى بالدال.
Note / Clarification: (1) In a copy noted in the margin of manuscript (B), this word comes in both places as "fa-rafa'tuha" (with ra', from raf'), and it is likewise so in the narration of Sahih al-Bukhari. Ibn al-Athir explained it by saying: "That is, I made her (the she-camel) go at a brisk pace (spurred her on); this pace is above the ordinary gait and below running." Al-Ayni said: It is also narrated with dal ("fa-dafa'tuha").
(2) في النسخ الخطية: غبار، وفي (ب): عثان غبار، وكتبت "عثان" في (ز) فوق كلمة "غبار"، كأنها إشارة إلى تصحيح اللفظة إلى: عثان، وتفسير عبد الله بن معاذ الآتي بعد سطرٍ يدلُّ على صحة كونها "عثان" لأنَّ العثان هو الدخان، وزنًا ومعنًى.
Note / Clarification: (2) In the manuscripts it is "ghubar" (dust), and in manuscript (B) it is "uthan ghubar". In manuscript (Z) the word "uthan" is written above the word "ghubar", as if indicating that the word should be corrected to "uthan". And the explanation of Abd Allah bin Mu'adh, which comes a line later, also indicates that the correct word is "uthan", because "al-uthan" means "smoke" (al-dukhan), in both pattern and meaning.
(3) حديث صحيح، وهذا إسناد حسن من أجل الحسن بن الجهم وموسى بن المُساوِر، وقد توبعا.
Grading: (3) This hadith is sahih, and this chain is hasan because of "al-Hasan bin al-Jahm" and "Musa bin al-Musawir", and both of them have been corroborated.
وأخرجه أحمد 29/ (17591)، وابن حبان (6280) من طريق عبد الرزاق عن معمر، بهذا (29) (17591) (6280) الإسناد. وسيأتي برقم (4474) من طريق عُقيل بن خالد عن الزُّهْري، مختصرًا بذكر جعالة المشركين لمن قتل النبي ﷺ أو أبا بكر أو أسرهما.
Reference / Source: Ahmad (29/17591) and Ibn Hibban (6280) narrated it through the route of Abd al-Razzaq from Ma'mar, with this same chain.
Details of the narration: This narration will come later (no. 4474) through the route of Uqayl bin Khalid from al-Zuhri, briefly mentioning the "reward" (ju'alah) fixed by the polytheists for killing or capturing the Prophet (peace and blessings be upon him) or Abu Bakr (may Allah be pleased with him).
أسْوِدَة: هو جمع سواد، وهو الشخص.
Note / Clarification: "Aswidah": it is the plural of "sawad", and it means a "person" (his silhouette/shadow).
والأكمة: الرابية المرتفعة عن الأرض من جميع جوانبها.
Note / Clarification: "Al-akamah": a mound that is raised above the ground on all sides.
وخططت بزُجّه، أي: أمكنتُ أسفله، والزُّجُ: الحديدة التي في أسفل الرمح.
Note / Clarification: "Khatattu bi-zujjihi" means: I lowered the bottom end of the spear (brought it close to the ground); and "al-zujj" is the iron piece at the bottom end of the spear.
وخفضتُ عاليه، أي: أعلى الرمح، لئلا يظهر بَرِيقُه لمن بَعُد منه، لأنه كره أن يتبعه أحد فيَشْرَكَه في الجعالة.
Note / Clarification: "Khafadtu aliyahu" means: I lowered the top part of the spear so that its gleam would not be seen by those far away, because he (Suraqah) did not want anyone to follow him and share with him in the reward (ju'alah).
وقوله: "تُقرِّب بي": من التقريب، وهو السير دون العدو وفوق العادة.
Note / Clarification: His word "tuqarribu bi": it is derived from "taqrib", which is travelling at a pace below running and faster than the ordinary gait.
وقوله: "فخررتُ عنها"، أي: سقطت.
Note / Clarification: His word "fa-kharartu anha" means: I fell off it (the mount).
والأزلام: السهام التي لا ريش لها ولا نَصل، وكان لهم في الجاهلية هذه الأزلام مكتوب عليها "لا" و "نعم" فإذا اتفق لهم أمر من غير قصد كانوا يخرجونها، فإذا خرج ما عليه "نعم" مضى على عزمه، وإن خرج "لا" انصرف عنه.
Note / Clarification: "Al-azlam": arrows that have neither feathers nor heads. In the Jahiliyyah, "la" (no) and "na'am" (yes) were written on these arrows. When some matter unexpectedly arose for them, they would draw these arrows for an omen; if the "yes" arrow came out, they would carry out their intention, and if the "no" arrow came out, they would refrain from it.
وقوله: "لم يرزؤوني": من رَزَأَهُ، أي: أصاب من ماله. يعني أنَّ النبي ﷺ وصاحبه الصديق لم يأخذا من ماله شيئًا ولم يَنقُصاهُ.
Note / Clarification: His word "lam yarza'uni": it is from "raza'ahu", meaning he took some of his wealth. The meaning is that the Prophet (peace and blessings be upon him) and his companion al-Siddiq (may Allah be pleased with him) took nothing from Suraqah's wealth, nor diminished it.
(1) بل قد أخرجه البخاري كما سيأتي برقم (4474)، فلا يُستدرك عليه.
Note / Clarification: (1) (Al-Hakim's claim that al-Bukhari did not narrate it is not correct.) Rather, al-Bukhari did narrate it, as will come later (no. 4474), so this "istidrak" (supplement) against him does not stand.
Note / Clarification: (1) In a copy noted in the margin of manuscript (B), this word comes in both places as "fa-rafa'tuha" (with ra', from raf'), and it is likewise so in the narration of Sahih al-Bukhari. Ibn al-Athir explained it by saying: "That is, I made her (the she-camel) go at a brisk pace (spurred her on); this pace is above the ordinary gait and below running." Al-Ayni said: It is also narrated with dal ("fa-dafa'tuha").
(2) في النسخ الخطية: غبار، وفي (ب): عثان غبار، وكتبت "عثان" في (ز) فوق كلمة "غبار"، كأنها إشارة إلى تصحيح اللفظة إلى: عثان، وتفسير عبد الله بن معاذ الآتي بعد سطرٍ يدلُّ على صحة كونها "عثان" لأنَّ العثان هو الدخان، وزنًا ومعنًى.
Note / Clarification: (2) In the manuscripts it is "ghubar" (dust), and in manuscript (B) it is "uthan ghubar". In manuscript (Z) the word "uthan" is written above the word "ghubar", as if indicating that the word should be corrected to "uthan". And the explanation of Abd Allah bin Mu'adh, which comes a line later, also indicates that the correct word is "uthan", because "al-uthan" means "smoke" (al-dukhan), in both pattern and meaning.
(3) حديث صحيح، وهذا إسناد حسن من أجل الحسن بن الجهم وموسى بن المُساوِر، وقد توبعا.
Grading: (3) This hadith is sahih, and this chain is hasan because of "al-Hasan bin al-Jahm" and "Musa bin al-Musawir", and both of them have been corroborated.
وأخرجه أحمد 29/ (17591)، وابن حبان (6280) من طريق عبد الرزاق عن معمر، بهذا (29) (17591) (6280) الإسناد. وسيأتي برقم (4474) من طريق عُقيل بن خالد عن الزُّهْري، مختصرًا بذكر جعالة المشركين لمن قتل النبي ﷺ أو أبا بكر أو أسرهما.
Reference / Source: Ahmad (29/17591) and Ibn Hibban (6280) narrated it through the route of Abd al-Razzaq from Ma'mar, with this same chain.
Details of the narration: This narration will come later (no. 4474) through the route of Uqayl bin Khalid from al-Zuhri, briefly mentioning the "reward" (ju'alah) fixed by the polytheists for killing or capturing the Prophet (peace and blessings be upon him) or Abu Bakr (may Allah be pleased with him).
أسْوِدَة: هو جمع سواد، وهو الشخص.
Note / Clarification: "Aswidah": it is the plural of "sawad", and it means a "person" (his silhouette/shadow).
والأكمة: الرابية المرتفعة عن الأرض من جميع جوانبها.
Note / Clarification: "Al-akamah": a mound that is raised above the ground on all sides.
وخططت بزُجّه، أي: أمكنتُ أسفله، والزُّجُ: الحديدة التي في أسفل الرمح.
Note / Clarification: "Khatattu bi-zujjihi" means: I lowered the bottom end of the spear (brought it close to the ground); and "al-zujj" is the iron piece at the bottom end of the spear.
وخفضتُ عاليه، أي: أعلى الرمح، لئلا يظهر بَرِيقُه لمن بَعُد منه، لأنه كره أن يتبعه أحد فيَشْرَكَه في الجعالة.
Note / Clarification: "Khafadtu aliyahu" means: I lowered the top part of the spear so that its gleam would not be seen by those far away, because he (Suraqah) did not want anyone to follow him and share with him in the reward (ju'alah).
وقوله: "تُقرِّب بي": من التقريب، وهو السير دون العدو وفوق العادة.
Note / Clarification: His word "tuqarribu bi": it is derived from "taqrib", which is travelling at a pace below running and faster than the ordinary gait.
وقوله: "فخررتُ عنها"، أي: سقطت.
Note / Clarification: His word "fa-kharartu anha" means: I fell off it (the mount).
والأزلام: السهام التي لا ريش لها ولا نَصل، وكان لهم في الجاهلية هذه الأزلام مكتوب عليها "لا" و "نعم" فإذا اتفق لهم أمر من غير قصد كانوا يخرجونها، فإذا خرج ما عليه "نعم" مضى على عزمه، وإن خرج "لا" انصرف عنه.
Note / Clarification: "Al-azlam": arrows that have neither feathers nor heads. In the Jahiliyyah, "la" (no) and "na'am" (yes) were written on these arrows. When some matter unexpectedly arose for them, they would draw these arrows for an omen; if the "yes" arrow came out, they would carry out their intention, and if the "no" arrow came out, they would refrain from it.
وقوله: "لم يرزؤوني": من رَزَأَهُ، أي: أصاب من ماله. يعني أنَّ النبي ﷺ وصاحبه الصديق لم يأخذا من ماله شيئًا ولم يَنقُصاهُ.
Note / Clarification: His word "lam yarza'uni": it is from "raza'ahu", meaning he took some of his wealth. The meaning is that the Prophet (peace and blessings be upon him) and his companion al-Siddiq (may Allah be pleased with him) took nothing from Suraqah's wealth, nor diminished it.
(1) بل قد أخرجه البخاري كما سيأتي برقم (4474)، فلا يُستدرك عليه.
Note / Clarification: (1) (Al-Hakim's claim that al-Bukhari did not narrate it is not correct.) Rather, al-Bukhari did narrate it, as will come later (no. 4474), so this "istidrak" (supplement) against him does not stand.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4315
