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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب المغازي والسرايا
Book of Military Expeditions and Raids
مُشَاوَرَتُهُ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَصْحَابَهُ فِي أَسَارَى بَدْرٍ
His consulting (peace and blessings be upon him) his Companions about the captives of Badr
Mustadrak al-Hakim — Hadith 4350
اُردوEn
أخبرنا أبو زكريا يحيى بن محمد العَنْبَري، حدثنا محمد بن عبد السلام، حدثنا إسحاق بن إبراهيم، أخبرنا جرير، عن الأعمش، عن عمرو بن مُرة، عن أبي عُبيدة بن عبد الله، عن أبيه قال: لما كان يوم بدر قال لهم رسول الله ﷺ: "ما تقولونَ في هؤلاء الأسارى؟ " فقال عبد الله بن رواحة: ايتِ في وادٍ كثير الحطب فأضرم نارًا، ثم ألْقِهِم فيها، فقال العباس: قَطَعَ الله رحمك، فقال عمرُ: قادتهم ورُؤَسَاؤُهم قاتَلُوك وكَذَّبوك، فاضرب أعناقَهُم نَعِزَّ (1)، فقال أبو بكر: عشيرتُك وقومك، ثم دخل رسول الله ﷺ لبعض حاجتِه، فقالت طائفةٌ: القول ما قال عمر، قال: فخرج رسول الله ﷺ فقال: "ما تَقُولُون في هؤلاء؟ إِنَّ مَثَل هؤلاء كمَثَل إخوةٍ لهم كانوا من قبلهم، قال نوحٌ: ﴿رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا﴾ [نوح:26]، وقال موسى: ﴿رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ﴾ الآية [يونس:88]، وقال إبراهيم: ﴿فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ﴾ [إبراهيم: 36]، وقال عيسى: ﴿إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ (118)﴾ [المائدة: 118]، وأنتم قوم بكم عَيْلةٌ فلا ينفلتنَّ أحدٌ منهم (2) إِلَّا بِفِداءٍ أو بضربة عُنق"، قال عبد الله: فقلتُ: إلَّا سُهيل ابنَ بَيضاءَ، فإنه لا يُقتل، وقد سمعته يتكلّم بالإسلام، فسكت، فما كان يومٌ أخوفَ عندي أن تُلقى عليّ حجارةٌ من السماء من يومي ذلك، حتى قال رسول الله ﷺ: "إلَّا سهيل بن بَيضاءَ" (3).
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4304 - صحيح
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4304 - صحيح
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that on the occasion of the Battle of Badr, the Messenger of Allah (peace and blessings be upon him) asked the Companions: "What do you say about these prisoners?" Sayyiduna Abdullah bin Rawahah (may Allah be pleased with him) said: "O Messenger of Allah! Go to a valley with plenty of firewood, then kindle a fire there and throw them all into it." At this Sayyiduna al-Abbas (may Allah be pleased with him) said: "May Allah cut off your ties of kinship (that is, you have said such a harsh thing about your own relatives)." Then Sayyiduna Umar (may Allah be pleased with him) said: "O Messenger of Allah! These are the leaders of disbelief and their chiefs, who fought you and denied you, so strike their necks so that we may gain dominance." Sayyiduna Abu Bakr (may Allah be pleased with him) said: "O Messenger of Allah! These are your clan and your own people (so show leniency)." Then the Messenger of Allah (peace and blessings be upon him) went out for some need of his, and a group of the Companions said: "The right opinion is what Umar said." The narrator says: Then the Messenger of Allah (peace and blessings be upon him) came out and said: "What do you say about them? In fact, their example is like that of their brothers who passed before them. Nuh (peace be upon him) said (regarding the disbelievers): 'My Lord! Do not leave upon the earth a single inhabitant from among the disbelievers.' [Surah Nuh: 26] And Musa (peace be upon him) said: 'Our Lord! Obliterate their wealth and harden their hearts.' [Surah Yunus: 88] Whereas Ibrahim (peace be upon him) said: 'So whoever follows me is of me, and whoever disobeys me, then indeed You are Most Forgiving, Most Merciful.' [Surah Ibrahim: 36] And Isa (peace be upon him) said: 'If You punish them, they are Your servants; and if You forgive them, then indeed You alone are the Almighty, the All-Wise.' [Surah al-Ma'idah: 118] (Then he (peace and blessings be upon him) announced the final decision, saying:) Since you are in poverty ('aylah) at this time, none of these prisoners should be released except for a ransom or by striking his neck." Ibn Mas'ud (may Allah be pleased with him) says: I said: "O Messenger of Allah! Except Suhayl bin Bayda', for he should not be killed; I have heard him speaking in favor of Islam." At that he (peace and blessings be upon him) remained silent. Ibn Mas'ud says: I have never felt as much fear as I felt at that moment; I was afraid that (for giving my opinion during his (peace and blessings be upon him) decision) stones might rain down upon me from the sky, until the Messenger of Allah (peace and blessings be upon him) said: "Except Suhayl bin Bayda'."
This hadith has an authentic (sahih) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has an authentic (sahih) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) كذا رُسمت في (ز) وضَبّب الناسخُ فوقها نظرًا لعدم تبيّنه لها، وبيض لها في (ص) و (م)، سقطت من (ع) وتحرّفت في (ب) إلى: بعد. وما أثبتناه موافق لرواية الواقدي حيث جاء في رواية له في "المغازي" 11/ 108 ما نصه: اضرب رقابهم يُوطئ الله بهم الإسلام ويُذِلّ أهل الشرك ..
Note / Clarification: (1) In manuscript (Z) it is written like this, and the copyist placed a mark over it because it was unclear to him; in manuscripts (S) and (M) a blank space was left for it; it is missing from manuscript ('A); and in manuscript (B) it has been corrupted into "بعد". What we have established agrees with the narration of al-Waqidi, where in a narration of his in "al-Maghazi" (11/ 108) the wording is: "Strike their necks; Allah will make Islam firm through them and humiliate the people of shirk."
(2) تحرّف في النسخ الخطية إلى: منكم، والتصويب من "دلائل النبوة" للبيهقي حيث رواه عن أبي عبد الله الحاكم.
Note / Clarification: (2) In the manuscripts this word has been corrupted into "منكم". The correction is from al-Bayhaqi's "Dala'il al-Nubuwwah", where he narrated it from Abu 'Abd Allah al-Hakim.
(3) حديث صحيح، وهذا إسناد رجاله ثقات، وأبو عُبيدة بن عبد الله - وهو ابن مسعود - وإن لم يسمع من أبيه على الصحيح، يدخل حديثه عنه في المسند المتصل، كما جرى عليه الأئمة النقاد، لجلالة أبي عبيدة ومعرفته بحديث أبيه، واختلاطه بخاصة أبيه من بعده. قال يعقوب بن شيبة فيما نقله عنه ابن رجب في "شرح علل الترمذي" 1/ 298: إنما استجاز أصحابنا أن يُدخلوا حديث أبي عُبيدة عن أبيه في المسند - يعني في الحديث المتصل - لمعرفة أبي عبيدة بحديث أبيه وصحتها، وأنه لم يأت فيها بحديث منكر. وقال الطحاوي في "شرح معاني الآثار" 1/ 95 في حديث ذكره من روايته عن أبيه: احتججنا بكلام أبي عبيدة لأنَّ مثله على تقدمه في العلم وموضعه من عبد الله، وخلطته بخاصته من بعده، لا يخفى عليه مثل هذا من أموره.
Grading: (3) This hadith is sahih, and the narrators of this chain are "thiqah" (trustworthy).
Technical note / Defect ('illah): Although Abu 'Ubaydah bin 'Abd Allah (Ibn Mas'ud) did not hear from his father according to the correct view, the critical imams have counted his hadith from his father as part of the connected musnad (musnad muttasil), because of Abu 'Ubaydah's eminence, his knowledge of his father's hadith, and his close association with his father's special circle after him. Ya'qub bin Shaybah said (as quoted by Ibn Rajab in "Sharh 'Ilal al-Tirmidhi" 1/ 298): "Our colleagues considered it permissible to include the hadith of Abu 'Ubaydah from his father in the musnad (i.e. connected hadith) because of Abu 'Ubaydah's knowledge of his father's hadith and their soundness, and because he did not bring any munkar hadith in them." Al-Tahawi said in "Sharh Ma'ani al-Athar" (1/ 95), regarding a hadith he mentioned from his narration from his father: "We took Abu 'Ubaydah's words as proof because someone like him, given his precedence in knowledge, his position in relation to 'Abd Allah, and his close association with his special circle after him, would not be unaware of such matters of his."
ونقل ابن رجب عن علي بن المديني أنه قال في حديث من رواية أبي عبيدة عن أبيه: هو منقطع، وهو حديث ثبت.
Note / Investigation: Ibn Rajab quoted 'Ali bin al-Madini as saying, about a hadith narrated by Abu 'Ubaydah from his father: "It is munqati', yet it is an established hadith."
قلنا: وهذه القصة مشتهرة عند أهل المغازي والسير، فقد أوردها الواقدي في "مغازيه" عن شيوخه، وروى ابن عبّاس عن عمر بن الخطاب بعضًا منها في شأن مشورة أبي بكر وعمر ﵄ في أمر الأسارى، وموافقة التنزيل لعمر بن الخطاب في رأيه فيهم. ولأجل ذلك حكم الترمذي على خبر ابن مسعود هذا بأنه حسن بعد أن أورد طرفًا منه.
Important point / Fame of the report: We say: this story is well known among the scholars of the maghazi and the sirah; al-Waqidi related it in his "al-Maghazi" from his shaykhs. Ibn 'Abbas (may Allah be pleased with them both) narrated part of it from 'Umar bin al-Khattab (may Allah be pleased with him), concerning the counsel of Abu Bakr and 'Umar (may Allah be pleased with them both) about the captives, and the revelation agreeing with 'Umar's opinion about them. For this reason al-Tirmidhi graded this report of Ibn Mas'ud as hasan after quoting part of it.
وما استنكره الواقديُّ وغيره في هذا الخبر من كون سُهيل ابن بيضاء لم يشهد بدرًا وإنما شهدها أخوه سهل، فمدفوع بقول ابن الكلبي وابن إسحاق وموسى بن عقبة بأنَّ سُهيلًا شهد بدرًا، بل نص ابن الكلبي على أنه هو الذي أُسر يوم بدر، كما بين ذلك ابن حجر في "الإصابة" 3/ 209.
Technical note / Rejoinder: The objection raised by al-Waqidi and others against this report, that "Suhayl bin Bayda' did not witness Badr, rather his brother Sahl witnessed it", is refuted by the statement of Ibn al-Kalbi, Ibn Ishaq and Musa bin 'Uqbah that Suhayl witnessed Badr. Indeed, Ibn al-Kalbi stated explicitly that he (Suhayl) was the one taken captive on the day of Badr, as Ibn Hajar explained in "al-Isabah" (3/ 209).
جرير: هو ابن عبد الحميد، والأعمش: هو سليمان بن مهران.
Technical note: Jarir is "Ibn 'Abd al-Hamid" and al-A'mash is "Sulayman bin Mihran".
وأخرجه أحمد 6 / (3632)، والترمذي (3084) من طريق أبي معاوية، وأحمد (3633) من طريق زائدة بن قدامة، و (3634) من طريق جرير بن حازم، ثلاثتهم عن الأعمش، بهذا الإسناد. لكن قال جرير بن حازم في روايته: فقام عبد الله بن جحش فقال، فذكر عبد الله بن جحش بدل ابن رواحة، وقال في روايته أيضًا: سَهْل ابن بيضاء، بدل سُهيل. وهو. خطأ منه ﵀، والصواب رواية جماعة أصحاب الأعمش بذكر عبد الله بن رواحة وسهيل بن بيضاء.
Reference / Source: Ahmad (6/ 3632) and al-Tirmidhi (3084) narrated it by way of Abu Mu'awiyah; Ahmad (3633) by way of Za'idah bin Qudamah; and Ahmad (3634) by way of Jarir bin Hazim. All three of them narrate it from al-A'mash with this chain.
Details of the narration: But Jarir bin Hazim said in his narration: "Then 'Abd Allah bin Jahsh stood up and said", mentioning 'Abd Allah bin Jahsh in place of ('Abd Allah) Ibn Rawahah; and in his narration he also mentioned "Sahl bin Bayda'" in place of Suhayl.
Correction: This is an error on his (Jarir's) part (may Allah have mercy on him). The correct version is the narration of the body of al-A'mash's students, which mentions "'Abd Allah bin Rawahah" and "Suhayl bin Bayda'".
(1) عند البيهقي في "سننه الكبرى" 9/ 89 عن أبي عبد الله الحاكم: مَناحِهم.
Note / Clarification: (1) With al-Bayhaqi in "al-Sunan al-Kubra" (9/ 89), from Abu 'Abd Allah al-Hakim, this word appears as "مَناحِهم".
Note / Clarification: (1) In manuscript (Z) it is written like this, and the copyist placed a mark over it because it was unclear to him; in manuscripts (S) and (M) a blank space was left for it; it is missing from manuscript ('A); and in manuscript (B) it has been corrupted into "بعد". What we have established agrees with the narration of al-Waqidi, where in a narration of his in "al-Maghazi" (11/ 108) the wording is: "Strike their necks; Allah will make Islam firm through them and humiliate the people of shirk."
(2) تحرّف في النسخ الخطية إلى: منكم، والتصويب من "دلائل النبوة" للبيهقي حيث رواه عن أبي عبد الله الحاكم.
Note / Clarification: (2) In the manuscripts this word has been corrupted into "منكم". The correction is from al-Bayhaqi's "Dala'il al-Nubuwwah", where he narrated it from Abu 'Abd Allah al-Hakim.
(3) حديث صحيح، وهذا إسناد رجاله ثقات، وأبو عُبيدة بن عبد الله - وهو ابن مسعود - وإن لم يسمع من أبيه على الصحيح، يدخل حديثه عنه في المسند المتصل، كما جرى عليه الأئمة النقاد، لجلالة أبي عبيدة ومعرفته بحديث أبيه، واختلاطه بخاصة أبيه من بعده. قال يعقوب بن شيبة فيما نقله عنه ابن رجب في "شرح علل الترمذي" 1/ 298: إنما استجاز أصحابنا أن يُدخلوا حديث أبي عُبيدة عن أبيه في المسند - يعني في الحديث المتصل - لمعرفة أبي عبيدة بحديث أبيه وصحتها، وأنه لم يأت فيها بحديث منكر. وقال الطحاوي في "شرح معاني الآثار" 1/ 95 في حديث ذكره من روايته عن أبيه: احتججنا بكلام أبي عبيدة لأنَّ مثله على تقدمه في العلم وموضعه من عبد الله، وخلطته بخاصته من بعده، لا يخفى عليه مثل هذا من أموره.
Grading: (3) This hadith is sahih, and the narrators of this chain are "thiqah" (trustworthy).
Technical note / Defect ('illah): Although Abu 'Ubaydah bin 'Abd Allah (Ibn Mas'ud) did not hear from his father according to the correct view, the critical imams have counted his hadith from his father as part of the connected musnad (musnad muttasil), because of Abu 'Ubaydah's eminence, his knowledge of his father's hadith, and his close association with his father's special circle after him. Ya'qub bin Shaybah said (as quoted by Ibn Rajab in "Sharh 'Ilal al-Tirmidhi" 1/ 298): "Our colleagues considered it permissible to include the hadith of Abu 'Ubaydah from his father in the musnad (i.e. connected hadith) because of Abu 'Ubaydah's knowledge of his father's hadith and their soundness, and because he did not bring any munkar hadith in them." Al-Tahawi said in "Sharh Ma'ani al-Athar" (1/ 95), regarding a hadith he mentioned from his narration from his father: "We took Abu 'Ubaydah's words as proof because someone like him, given his precedence in knowledge, his position in relation to 'Abd Allah, and his close association with his special circle after him, would not be unaware of such matters of his."
ونقل ابن رجب عن علي بن المديني أنه قال في حديث من رواية أبي عبيدة عن أبيه: هو منقطع، وهو حديث ثبت.
Note / Investigation: Ibn Rajab quoted 'Ali bin al-Madini as saying, about a hadith narrated by Abu 'Ubaydah from his father: "It is munqati', yet it is an established hadith."
قلنا: وهذه القصة مشتهرة عند أهل المغازي والسير، فقد أوردها الواقدي في "مغازيه" عن شيوخه، وروى ابن عبّاس عن عمر بن الخطاب بعضًا منها في شأن مشورة أبي بكر وعمر ﵄ في أمر الأسارى، وموافقة التنزيل لعمر بن الخطاب في رأيه فيهم. ولأجل ذلك حكم الترمذي على خبر ابن مسعود هذا بأنه حسن بعد أن أورد طرفًا منه.
Important point / Fame of the report: We say: this story is well known among the scholars of the maghazi and the sirah; al-Waqidi related it in his "al-Maghazi" from his shaykhs. Ibn 'Abbas (may Allah be pleased with them both) narrated part of it from 'Umar bin al-Khattab (may Allah be pleased with him), concerning the counsel of Abu Bakr and 'Umar (may Allah be pleased with them both) about the captives, and the revelation agreeing with 'Umar's opinion about them. For this reason al-Tirmidhi graded this report of Ibn Mas'ud as hasan after quoting part of it.
وما استنكره الواقديُّ وغيره في هذا الخبر من كون سُهيل ابن بيضاء لم يشهد بدرًا وإنما شهدها أخوه سهل، فمدفوع بقول ابن الكلبي وابن إسحاق وموسى بن عقبة بأنَّ سُهيلًا شهد بدرًا، بل نص ابن الكلبي على أنه هو الذي أُسر يوم بدر، كما بين ذلك ابن حجر في "الإصابة" 3/ 209.
Technical note / Rejoinder: The objection raised by al-Waqidi and others against this report, that "Suhayl bin Bayda' did not witness Badr, rather his brother Sahl witnessed it", is refuted by the statement of Ibn al-Kalbi, Ibn Ishaq and Musa bin 'Uqbah that Suhayl witnessed Badr. Indeed, Ibn al-Kalbi stated explicitly that he (Suhayl) was the one taken captive on the day of Badr, as Ibn Hajar explained in "al-Isabah" (3/ 209).
جرير: هو ابن عبد الحميد، والأعمش: هو سليمان بن مهران.
Technical note: Jarir is "Ibn 'Abd al-Hamid" and al-A'mash is "Sulayman bin Mihran".
وأخرجه أحمد 6 / (3632)، والترمذي (3084) من طريق أبي معاوية، وأحمد (3633) من طريق زائدة بن قدامة، و (3634) من طريق جرير بن حازم، ثلاثتهم عن الأعمش، بهذا الإسناد. لكن قال جرير بن حازم في روايته: فقام عبد الله بن جحش فقال، فذكر عبد الله بن جحش بدل ابن رواحة، وقال في روايته أيضًا: سَهْل ابن بيضاء، بدل سُهيل. وهو. خطأ منه ﵀، والصواب رواية جماعة أصحاب الأعمش بذكر عبد الله بن رواحة وسهيل بن بيضاء.
Reference / Source: Ahmad (6/ 3632) and al-Tirmidhi (3084) narrated it by way of Abu Mu'awiyah; Ahmad (3633) by way of Za'idah bin Qudamah; and Ahmad (3634) by way of Jarir bin Hazim. All three of them narrate it from al-A'mash with this chain.
Details of the narration: But Jarir bin Hazim said in his narration: "Then 'Abd Allah bin Jahsh stood up and said", mentioning 'Abd Allah bin Jahsh in place of ('Abd Allah) Ibn Rawahah; and in his narration he also mentioned "Sahl bin Bayda'" in place of Suhayl.
Correction: This is an error on his (Jarir's) part (may Allah have mercy on him). The correct version is the narration of the body of al-A'mash's students, which mentions "'Abd Allah bin Rawahah" and "Suhayl bin Bayda'".
(1) عند البيهقي في "سننه الكبرى" 9/ 89 عن أبي عبد الله الحاكم: مَناحِهم.
Note / Clarification: (1) With al-Bayhaqi in "al-Sunan al-Kubra" (9/ 89), from Abu 'Abd Allah al-Hakim, this word appears as "مَناحِهم".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4350
