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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب المغازي والسرايا
Book of Military Expeditions and Raids
ذِكْرُ مَا أُصِيبَ ثَنَايَا أَبِي عُبَيْدَةَ عِنْدَ إِخْرَاجِ حَلْقِ الْمِغْفَرِ عَنْ وَجْنَتَيِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
Mention of Abu Ubaydah's front teeth being lost while pulling the rings of the helmet from the cheeks of the Prophet (peace and blessings be upon him)
Mustadrak al-Hakim — Hadith 4360
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا أحمد بن عبد الجبار، حدثنا يونس بن بُكَير، عن ابن إسحاق (3)، عن عثمان بن عبد الرحمن، عن عائشة بنت سعد، عن أبيها سعد بن أبي وقاص، قال: لما جالَ الناسُ عن رسول الله ﷺ تلك الجولة يوم أُحُدٍ، تَنحَّيتُ، فقلت: أذُودُ عن نفسي، فإما أن أستشهَد، وإما أن أنجو حتى ألقى رسول الله ﷺ، فبينا أنا كذلك إذا برجُلٍ مُخَمِّرٍ وجهَه ما أَدري مَن هو، فأقبل المُشركون حتى قلتُ: قد رَكِبُوه، ملأ يده من الحصى، ثم رمى به في وجوههم فتنكَّبوا على أعقابهمُ القَهْقَرى، حتى يأتُوا الجَبَلَ، ففعل ذلك مرارًا، ولا أدري من هو وبيني وبينه المقدادُ بن الأسود، فبينا أنا أُريدُ أن أسأل المقداد عنه إذ قال المِقدادُ: يا سعدُ، هذا رسول الله ﷺ يَدعوك، فقلت: وأين هو؟ فأشار لى المقداد إليه، فقمت وكأنه لم يُصِبْني شيءٌ من الأذى، فقال رسول الله ﷺ: "أين كنتَ اليومَ يا سعدُ؟ " فقلتُ: حيث رأيت يا رسول الله، فأجلسني أمامه، فجعلْتُ أرمي وأقولُ: اللهم سهمُك فازم به عَدُوَّك، ورسولُ الله ﷺ يقول: "اللهم استجب لسعدٍ، اللهم سَدِّد لسعد رَمْيتَه، إيها سعدُ، فداك أبي وأمي"، فما من سهمٍ أرمي به إِلَّا قالَ رسولُ الله ﷺ: "اللهمَّ سَدِّدْ رَمْيته، وأجِبْ دعوته، إيهًا سعدُ"، حتى إذا فرغتُ مِن كِنانتي نَثَرَ رسول الله ﷺ ما في كنانته فنَبَلَني سَهمًا نَضِيًّا، قال: وهو الذي قد رِيْشَ، وكان أشدَّ من غيره (1). قال الزُّهْري: إنَّ السِّهام التي رمَى بها سعدٌ يومئذٍ كانت ألف سهمٍ.
هذا حديث صحيح على شرط مسلم، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4314 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4314 - على شرط مسلم
It is narrated from Sayyiduna Sa'd bin Abi Waqqas (may Allah be pleased with him) that he said: When the people scattered away from the Messenger of Allah (peace and blessings be upon him) on the day of Uhud, I moved to one side and said (to myself): I will defend myself; either I will be martyred, or I will escape and join the Messenger of Allah (peace and blessings be upon him). While I was in this state, suddenly I saw a man who had covered his face; I did not know who he was. Meanwhile the polytheists charged, until I thought they would overpower that man, but he filled his fist with pebbles and threw them in their faces, which forced them to turn their backs and flee on their heels towards the mountain. He did this several times. I did not know who he was, and between him and me was al-Miqdad bin al-Aswad (may Allah be pleased with him). I was just about to ask al-Miqdad about him when al-Miqdad (may Allah be pleased with him) said: O Sa'd! This is the Messenger of Allah (peace and blessings be upon him) calling you. I asked: Where is he? So al-Miqdad (may Allah be pleased with him) pointed towards him. I stood up, and I felt as though no harm had touched me at all. The Messenger of Allah (peace and blessings be upon him) said: "O Sa'd! Where were you today?" I said: Right where you saw me, O Messenger of Allah! Then he (peace and blessings be upon him) seated me in front of him, and I began shooting arrows and making this supplication: 'Allahumma sahmuka fa-rmi bihi 'aduwwak' (O Allah! This is Your arrow, so destroy Your enemy with it), and the Messenger of Allah (peace and blessings be upon him) was saying: 'Allahumma-stajib li-Sa'd, Allahumma saddid li-Sa'din ramyatahu, iha Sa'd, fidaka abi wa ummi' (O Allah! Answer Sa'd's supplication. O Allah! Make Sa'd's aim true. Shoot on, O Sa'd, may my father and mother be ransomed for you). Whenever I shot an arrow, the Messenger of Allah (peace and blessings be upon him) would say: "O Allah! Make his aim true and answer his supplication. Shoot on, O Sa'd!" until, when I had emptied my quiver, the Messenger of Allah (peace and blessings be upon him) scattered out what was in his own quiver and gave me an excellent, sharp arrow. The narrator says: It was an arrow fitted with feathers, and it was sharper than the other arrows. Imam al-Zuhri (may Allah have mercy on him) says that the arrows Sa'd (may Allah be pleased with him) shot that day numbered one thousand.
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.
(3) كذا وقع ذكر ابن إسحاق في إسناد الخبر في النسخ الخطية، ولا يصح ذكره في الإسناد، لأنَّ هذا الخبر من زيادات يونس بن بُكير، فقد رواه البزار عن أحمد بن عبد الجبار - وهو العُطاردي - فلم يذكره، على أنه لا تعرف لابن إسحاق رواية عن عثمان بن عبد الرحمن الوقاصي أصلًا، وروى يونس بن بكير عن عثمان هذا عدة روايات، فهو من شيوخه لا من شيوخ ابن إسحاق، والله ولي التوفيق.
Technical note: (3) Ibn Ishaq is mentioned in the chain of this report like this in the manuscripts, but his mention in the chain is not correct, because this report is among the "ziyadat" (additions) of Yunus bin Bukayr. Thus al-Bazzar narrated it from Ahmad bin 'Abd al-Jabbar (al-'Utaridi) and did not mention him. Moreover, no narration at all of Ibn Ishaq from 'Uthman bin 'Abd al-Rahman al-Waqqasi is known, whereas Yunus bin Bukayr narrated several narrations from this 'Uthman; so he is one of Yunus's shaykhs, not one of Ibn Ishaq's shaykhs. And Allah is the Granter of success.
(1) إسناده ضعيف جدًّا، عثمان بن عبد الرحمن - وهو الوقاصي - متروك الحديث، بل قد كذبه ابن معين.
Grading: (1) Its chain is very weak (da'if jiddan); 'Uthman bin 'Abd al-Rahman (al-Waqqasi) is "matruk al-hadith" (abandoned in hadith); indeed Ibn Ma'in even declared him a liar.
وأخرجه البزار (1213) عن أحمد بن عبد الجبار، بهذا الإسناد.
Documentation: Al-Bazzar (1213) narrated it from Ahmad bin 'Abd al-Jabbar, with this chain.
وأخرج حمزة بن يوسف السهمي في "تاريخ جرجان" ص 322 من طريق عمران بن سوار، عن عثمان بن عبد الرحمن، عن عائشة بنت سعد، عن أبيها، قال: والله إني لرابع في الإسلام، ولقد جمع لي رسول الله ﷺ أبويه يوم أحد، فقال لي: "ارمه يا سعد، فداك أبي وأمي، اللهم سدد سهمه وأجب دعوته".
Documentation: Hamzah bin Yusuf al-Sahmi narrated in "Tarikh Jurjan" (p. 322), by way of 'Imran bin Sawwar, from 'Uthman bin 'Abd al-Rahman, from 'A'ishah bint Sa'd, from her father (Sa'd bin Abi Waqqas), that he said: "By Allah, I was the fourth in Islam, and on the day of Uhud the Messenger of Allah (peace and blessings be upon him) joined both his parents for me (i.e. offered both of them as ransom for me), and he said to me: 'Shoot, O Sa'd, may my father and mother be your ransom! O Allah, make his arrow hit the mark and answer his supplication.'"
وقد تقدم منه قوله ﷺ لسعد: "ارم فداك أبي وأمي" برقم (2503) من طريق عامر بن سعد عن أبيه، وخرجناه هناك من طريق أخرى عن سعد أيضًا.
ℹ Reference: Part of it, his (peace and blessings be upon him) saying to Sa'd (may Allah be pleased with him): "Shoot, may my father and mother be your ransom", has already appeared at no. (2503) by way of 'Amir bin Sa'd from his father, and there we also documented it through another route from Sa'd.
وسيأتي منه دعاؤه ﷺ لسعد بسَداد الرمية وإجابة الدعوة برقم (6238) و (6242) من طريق قيس بن أبي حازم، عن سعد.
ℹ Reference: And part of it, his (peace and blessings be upon him) supplication for Sa'd that his shooting be accurate and his supplication be answered, will come later at nos. (6238) and (6242) by way of Qays bin Abi Hazim, from Sa'd.
قوله: "إيهًا" كلمة تصديق وارتضاء.
Linguistic explanation: The word "إيهًا" (iha) is an expression of affirmation and approval.
وقوله: "نَبَلني" أي: أعطاني النَّبل.
Linguistic explanation: And his statement "nabalani" means: he gave me arrows.
وقوله: "سهمًا نضيًّا، وهو الذي قد رِيْشَ" غريبٌ، لأنَّ الذي في كتب اللغة أنَّ السهم النّضِيَّ هو الذي ليس له به رِيْشٌ ولا نَصْلٌ، فإذا رِيْشَ فهو مَرِيش، فإذا لم يُرَش فهو أقذُّ. والسهم النَّضي: الهزيل لكثرة البَرْي والنحت.
Investigation: His statement "sahman nadiyyan, which is one that has been feathered" is strange (gharib), because what is in the books of language is that "al-sahm al-nadi" is an arrow that has neither feathers nor an arrowhead. When it is feathered it is called "marish", and if it is not feathered it is "aqadhdh". And "al-sahm al-nadi" is also the arrow that has become thin from much paring and shaving.
Technical note: (3) Ibn Ishaq is mentioned in the chain of this report like this in the manuscripts, but his mention in the chain is not correct, because this report is among the "ziyadat" (additions) of Yunus bin Bukayr. Thus al-Bazzar narrated it from Ahmad bin 'Abd al-Jabbar (al-'Utaridi) and did not mention him. Moreover, no narration at all of Ibn Ishaq from 'Uthman bin 'Abd al-Rahman al-Waqqasi is known, whereas Yunus bin Bukayr narrated several narrations from this 'Uthman; so he is one of Yunus's shaykhs, not one of Ibn Ishaq's shaykhs. And Allah is the Granter of success.
(1) إسناده ضعيف جدًّا، عثمان بن عبد الرحمن - وهو الوقاصي - متروك الحديث، بل قد كذبه ابن معين.
Grading: (1) Its chain is very weak (da'if jiddan); 'Uthman bin 'Abd al-Rahman (al-Waqqasi) is "matruk al-hadith" (abandoned in hadith); indeed Ibn Ma'in even declared him a liar.
وأخرجه البزار (1213) عن أحمد بن عبد الجبار، بهذا الإسناد.
Documentation: Al-Bazzar (1213) narrated it from Ahmad bin 'Abd al-Jabbar, with this chain.
وأخرج حمزة بن يوسف السهمي في "تاريخ جرجان" ص 322 من طريق عمران بن سوار، عن عثمان بن عبد الرحمن، عن عائشة بنت سعد، عن أبيها، قال: والله إني لرابع في الإسلام، ولقد جمع لي رسول الله ﷺ أبويه يوم أحد، فقال لي: "ارمه يا سعد، فداك أبي وأمي، اللهم سدد سهمه وأجب دعوته".
Documentation: Hamzah bin Yusuf al-Sahmi narrated in "Tarikh Jurjan" (p. 322), by way of 'Imran bin Sawwar, from 'Uthman bin 'Abd al-Rahman, from 'A'ishah bint Sa'd, from her father (Sa'd bin Abi Waqqas), that he said: "By Allah, I was the fourth in Islam, and on the day of Uhud the Messenger of Allah (peace and blessings be upon him) joined both his parents for me (i.e. offered both of them as ransom for me), and he said to me: 'Shoot, O Sa'd, may my father and mother be your ransom! O Allah, make his arrow hit the mark and answer his supplication.'"
وقد تقدم منه قوله ﷺ لسعد: "ارم فداك أبي وأمي" برقم (2503) من طريق عامر بن سعد عن أبيه، وخرجناه هناك من طريق أخرى عن سعد أيضًا.
ℹ Reference: Part of it, his (peace and blessings be upon him) saying to Sa'd (may Allah be pleased with him): "Shoot, may my father and mother be your ransom", has already appeared at no. (2503) by way of 'Amir bin Sa'd from his father, and there we also documented it through another route from Sa'd.
وسيأتي منه دعاؤه ﷺ لسعد بسَداد الرمية وإجابة الدعوة برقم (6238) و (6242) من طريق قيس بن أبي حازم، عن سعد.
ℹ Reference: And part of it, his (peace and blessings be upon him) supplication for Sa'd that his shooting be accurate and his supplication be answered, will come later at nos. (6238) and (6242) by way of Qays bin Abi Hazim, from Sa'd.
قوله: "إيهًا" كلمة تصديق وارتضاء.
Linguistic explanation: The word "إيهًا" (iha) is an expression of affirmation and approval.
وقوله: "نَبَلني" أي: أعطاني النَّبل.
Linguistic explanation: And his statement "nabalani" means: he gave me arrows.
وقوله: "سهمًا نضيًّا، وهو الذي قد رِيْشَ" غريبٌ، لأنَّ الذي في كتب اللغة أنَّ السهم النّضِيَّ هو الذي ليس له به رِيْشٌ ولا نَصْلٌ، فإذا رِيْشَ فهو مَرِيش، فإذا لم يُرَش فهو أقذُّ. والسهم النَّضي: الهزيل لكثرة البَرْي والنحت.
Investigation: His statement "sahman nadiyyan, which is one that has been feathered" is strange (gharib), because what is in the books of language is that "al-sahm al-nadi" is an arrow that has neither feathers nor an arrowhead. When it is feathered it is called "marish", and if it is not feathered it is "aqadhdh". And "al-sahm al-nadi" is also the arrow that has become thin from much paring and shaving.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4360
