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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب المغازي والسرايا
Book of Military Expeditions and Raids
سُقُوطُ السَّيْفِ مِنْ يَدِ كَافِرٍ يُرِيدُ قَتْلَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
The sword falling from the hand of a disbeliever who wanted to kill the Prophet (peace and blessings be upon him)
Mustadrak al-Hakim — Hadith 4368
اُردوEn
أخبرنا أبو العباس محمد بن أحمد المَحْبُوبي، حدثنا محمد بن معاذ، حدثنا أبو النعمان محمد بن الفضل عارِمٌ، حدثنا أبو عَوَانة، عن أبي بشر، عن سليمان بن قيس، عن جابر بن عبد الله، قال: قاتل رسولُ اللهِ ﷺ مُحارِبَ خَصَفَةَ بنَخْل، فرأوا من المسلمين غِرَّةً، فجاء رجلٌ منهم يُقال له: غَوْرَث (1) بن الحارث، حتى قام على رأسِ رسول الله ﷺ بالسيف، فقال: مَن يَمنعُك مني؟ قال: "الله" قال: فسَقَطَ السيفُ من يده، فأخذ رسول الله ﷺ السيف فقال: "مَن يَمنعُك؟ " قال: كُنْ خيرَ آخِذٍ، قال: "تَشْهَدُ أن لا إله إلا الله وأني رسول الله؟ " قال الأعرابي: أَعاهِدُك أن لا أقاتلك، ولا أكون مع قومٍ يُقاتِلُونك، قال: فخَلَّى رسول الله ﷺ سَبِيله، فجاء إلى قومه، فقال: جئتكم من عند خير الناسِ، فلما حضرتِ الصلاةُ صلَّى رسول الله ﷺ صلاة الخوف، وكان الناسُ طائفتين، طائفةٌ بإزاء العدو، وطائفةٌ تُصلّي مع رسول الله ﷺ، فصلّى بالطائفة الذين معه ركعتين، فانصرفُوا فكانوا مع أولئك الذين بإزاء عَدُوِّهم، وجاء أولئك فصلى بهم رسول الله ﷺ ركعتين، فكانت للناس ركعتين ركعتين وللنبي ﷺ أربع ركعات (2).
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4322 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4322 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) fought (the tribe of) Muharib Khasafah at Nakhl. They found an opportunity when the Muslims were off their guard, and a man from among them named Ghawrath bin al-Harith suddenly stood over the blessed head of the Messenger of Allah (peace and blessings be upon him) with a drawn sword and said: "Who will save you from me now?" He (peace and blessings be upon him) said (without any fear): "Allah." As soon as he heard this, the sword fell from his hand. Then the Messenger of Allah (peace and blessings be upon him) picked up that same sword and asked him: "Now who will save you (from me)?" He said (humbly): "Be the best of those who have the upper hand (and show mercy)." He (peace and blessings be upon him) said: "Do you bear witness that there is no true god except Allah and that I am the Messenger of Allah?" The Bedouin replied: "I pledge to you that I will neither fight you nor side with people who wage war against you." So the Messenger of Allah (peace and blessings be upon him) let him go. When he reached his people, he said: "I have come to you from the one who is the best of all people." Then when the time of prayer came, the Messenger of Allah (peace and blessings be upon him) led the prayer of fear (salat al-khawf). The Companions were divided into two groups: one group was lined up facing the enemy, and the other group was praying with the Messenger of Allah (peace and blessings be upon him). He (peace and blessings be upon him) led the group with him in two rak'ahs, then they left their place and went to face the enemy. Then the other group came, and the Messenger of Allah (peace and blessings be upon him) led them too in two rak'ahs. Thus the Companions prayed two rak'ahs each, and the Prophet (peace and blessings be upon him) prayed four rak'ahs in total.
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 هذا الاسم في (ز) و (ب) و "تلخيص المستدرك": غورك، بالكاف، وضبب فوقه في (ز)، وذكر الحافظ ابن حجر في "الفتح" 12/ 312 أنه وقع كذلك بالكاف عند الخطيب، وبيَّض له في (ص) و (م) و (ع)، ولكنه جاء في المطبوع بالمثلثة وفاقًا لسائر مصادر تخريج هذا الخبر، وأشار البخاري بإثر الحديث (4136) إلى رواية أبي عوانة هذه، وسماه أيضًا غورث، بالمثلثة، فهو المعتمد، والله أعلم. وذكر الحافظ أنه مأخوذ من الغَرَث: وهو الجوع.
Technical note / Linguistic investigation: (1) In manuscripts (Z) and (B) and in "Talkhis al-Mustadrak" this name appears as "Ghawrak" (with a kaf), and in manuscript (Z) a dabbah (a mark of doubt) has been placed over it.
Reference / Source: Al-Hafiz Ibn Hajar (may Allah have mercy on him) mentioned in "al-Fath" (12/ 312) that it also occurs thus with a kaf in al-Khatib, while in manuscripts (S), (M) and ('A) the copyist left the place blank.
Important point: However, in the printed edition it is written with a "tha'" (thaa' with three dots), in agreement with the other sources of this report. Al-Bukhari (may Allah have mercy on him) pointed to this narration of Abu 'Awanah after hadith no. (4136) and there too named him "Ghawrath" (with a tha'), so that is what is relied upon. And Allah knows best. Al-Hafiz Ibn Hajar mentioned that the name is derived from "al-gharath", which means "hunger".
(2) حديث صحيح، وسليمان بن قيس - وهو اليشكري - جزم أحمد وابن معين بأنه قتل أيام ابن الزبير، أي: قبل وفاة جابر بن عبد الله، لهذا جزم البخاري في "علل الترمذي الكبير" (550) بأنَّ أبا بشر - وهو جعفر بن أبي وَحْشِيَّة - لم يسمع من سليمان، بل قال ابن حبان في "الثقات": لم يَرَهُ. قلنا: لكن كان أبو بشر يروي عن صحيفة كانت لسليمان بن قيس كتبها عن جابر بن عبد الله، كما نبه عليه أحمد بن حنبل والبخاري في "تاريخه" 4/ 31، وغيرهما، وهذه الصحيفة كانت عند أهل البصرة كما صرح بذلك غير واحد من أهل العلم فيما ذكرناه عند الحديث المتقدم برقم (2368)، وبذلك تكون رواية أبي بشر عن سليمان وجادة صحيحة معتبرة، على أنَّ للحديث طرقًا أخرى عن جابر بن عبد الله، فهو صحيح بلا ريب.
Grading: (2) This hadith is sahih.
Technical note / Defect ('illah): Regarding Sulayman bin Qays (al-Yashkuri), Ahmad and Ibn Ma'in stated definitively that he was killed in the days of Ibn al-Zubayr (may Allah be pleased with him), i.e. before the death of Jabir bin 'Abd Allah (may Allah be pleased with him). For this reason al-Bukhari (may Allah have mercy on him) stated definitively in al-Tirmidhi's "al-'Ilal al-Kabir" (550) that Abu Bishr (Ja'far bin Abi Wahshiyyah) did not hear from Sulayman; indeed Ibn Hibban said in "al-Thiqat" that he never even saw him.
Note / Clarification: We (the editors) say: however, Abu Bishr used to narrate from a "sahifah" (written collection) that belonged to Sulayman bin Qays, which he had written down from Jabir bin 'Abd Allah (may Allah be pleased with him).
Reference / Source: Ahmad bin Hanbal and al-Bukhari in his "Tarikh" (4/ 31), and others, drew attention to this point. This sahifah was with the people of Basra, as more than one scholar has stated explicitly (details have appeared under hadith no. 2368).
General principle: On this basis, Abu Bishr's narration from Sulayman is a sound and acceptable "wijadah" (transmission from a found written text). Moreover, this hadith has other routes from Jabir bin 'Abd Allah (may Allah be pleased with him), so it is sahih without doubt.
أبو عوانة: هو الوضاح بن عبد الله اليشكري، ومحمد بن معاذ: هو السُّلَمي المروزي.
Technical note / Identification of narrators: "Abu 'Awanah" is al-Waddah bin 'Abd Allah al-Yashkuri, and "Muhammad bin Mu'adh" is al-Sulami al-Marwazi.
وأخرجه أحمد 23/ (14929) عن عفان بن مسلم، و (15190) عن شريح بن النعمان، وابن حبان (2883) من طريق شيبان بن فروخ، ثلاثتهم عن أبي عوانة، بهذا الإسناد.
Reference / Source: Ahmad recorded this hadith (23/ 14929) from 'Affan bin Muslim and (15190) from Shurayh bin al-Nu'man. Also Ibn Hibban (2883) narrated it by way of Shayban bin Farrukh. All three of these narrators narrate it from Abu 'Awanah with this chain.
وأخرجه ابن حبان (2882) من طريق قتادة، عن سليمان بن قيس، به.
Reference / Source: Ibn Hibban (2882) narrated it by way of Qatadah, from Sulayman bin Qays, likewise.
وأخرجه أحمد 23/ (14928)، ومسلم (843) من طريق يحيى بن أبي كثير، وأحمد 22/ (14335)، والبخاري (2910) و (1913) و (4139)، ومسلم (2281) (13) و (14)، والنسائي (8719) من طريق ابن شهاب الزهري، كلاهما عن أبي سلمة بن عبد الرحمن، عن جابر بن عبد الله، لكن لم يذكر الزهري في روايته صلاة الخوف. وعلّق البخاري في "صحيحه" رواية يحيى بن أبي كثير برقم (4139).
Reference / Source: Ahmad (23/ 14928) and Muslim (843) narrated it by way of Yahya bin Abi Kathir. Also Ahmad (22/ 14335), al-Bukhari (2910, 1913, 4139), Muslim (2281/ 13 and 14) and al-Nasa'i (8719) recorded it by way of Ibn Shihab al-Zuhri.
Details of the narration: Both of them (Yahya and al-Zuhri) narrate it from Abu Salamah bin 'Abd al-Rahman, from Jabir bin 'Abd Allah (may Allah be pleased with him), but al-Zuhri did not mention "the fear prayer" (salat al-khawf) in his narration. Al-Bukhari cited the narration of Yahya bin Abi Kathir in his "Sahih" as mu'allaq at no. (4139).
وأخرجه أحمد 22/ (14335)، والبخاري (2910) و (2913) و (4135)، ومسلم (2281) (13) و (14)، والنسائي (8719) و (8801)، وابن حبان (4537) من طريق سنان بن أبي سنان الدؤلي، عن جابر. فلم يذكر صلاة الخوف أيضًا.
Reference / Source: Ahmad (22/ 14335), al-Bukhari (2910, 2913, 4135), Muslim (2281/ 13 and 14), al-Nasa'i (8719, 8801) and Ibn Hibban (4537) recorded it by way of Sinan bin Abi Sinan al-Du'ali, from Jabir (may Allah be pleased with him).
Details of the narration: He too did not mention "the fear prayer".
وأخرج منه قصة صلاة الخوف فقط النسائي (522) و (1953) و (1955) من طريق الحسن البصري، عن جابر.
Reference / Source: Of it, only the story of "the fear prayer" was narrated by al-Nasa'i (522, 1953, 1955) by way of al-Hasan al-Basri, from Jabir (may Allah be pleased with him).
ورُوي عن جابر في صلاة الخوف هيئة أخرى عند مسلم (8400) وابن ماجه (1260) من طريق أبي الزبير، ومسلم (8400)، والنسائي (1948) من طريق عطاء بن أبي رباح، وأحمد 22 / (14180)، والنسائي (1946)، وابن حبان (2869) من طريق يزيد الفقير، كلهم عن جابر. قال الحافظ في "الفتح" 12/ 312: هذا مما يقوّي أنهما واقعتان.
Details of the narration: Another "form" of the fear prayer has also been narrated from Jabir (may Allah be pleased with him): in Muslim (8400) and Ibn Majah (1260) by way of Abu al-Zubayr; in Muslim (8400) and al-Nasa'i (1948) by way of 'Ata' bin Abi Rabah; and in Ahmad (22/ 14180), al-Nasa'i (1946) and Ibn Hibban (2869) by way of Yazid al-Faqir; all of them from Jabir (may Allah be pleased with him).
Important point: Al-Hafiz Ibn Hajar (may Allah have mercy on him) says in "al-Fath" (12/ 312): "This is among what strengthens (the view) that they are two separate incidents."
وتقدم عند المصنف برقم (1264) من طريق شرحبيل بن سعد عن جابر ذكر صلاة الخوف بهيئة ثالثة، ولكن إسناده ضعيف.
Grading: With the author (al-Hakim), a mention of the fear prayer in a "third form" has already appeared at no. (1264) by way of Shurahbil bin Sa'd, from Jabir (may Allah be pleased with him), but its chain is da'if.
والغِرَّة: الغَفْلة.
Note / Clarification: "al-Ghirrah" means: heedlessness.
وخير آخذٍ: خير آسِرٍ.
Note / Clarification: "Khayr akhidhin" means: the best of captors (khayr asirin).
Technical note / Linguistic investigation: (1) In manuscripts (Z) and (B) and in "Talkhis al-Mustadrak" this name appears as "Ghawrak" (with a kaf), and in manuscript (Z) a dabbah (a mark of doubt) has been placed over it.
Reference / Source: Al-Hafiz Ibn Hajar (may Allah have mercy on him) mentioned in "al-Fath" (12/ 312) that it also occurs thus with a kaf in al-Khatib, while in manuscripts (S), (M) and ('A) the copyist left the place blank.
Important point: However, in the printed edition it is written with a "tha'" (thaa' with three dots), in agreement with the other sources of this report. Al-Bukhari (may Allah have mercy on him) pointed to this narration of Abu 'Awanah after hadith no. (4136) and there too named him "Ghawrath" (with a tha'), so that is what is relied upon. And Allah knows best. Al-Hafiz Ibn Hajar mentioned that the name is derived from "al-gharath", which means "hunger".
(2) حديث صحيح، وسليمان بن قيس - وهو اليشكري - جزم أحمد وابن معين بأنه قتل أيام ابن الزبير، أي: قبل وفاة جابر بن عبد الله، لهذا جزم البخاري في "علل الترمذي الكبير" (550) بأنَّ أبا بشر - وهو جعفر بن أبي وَحْشِيَّة - لم يسمع من سليمان، بل قال ابن حبان في "الثقات": لم يَرَهُ. قلنا: لكن كان أبو بشر يروي عن صحيفة كانت لسليمان بن قيس كتبها عن جابر بن عبد الله، كما نبه عليه أحمد بن حنبل والبخاري في "تاريخه" 4/ 31، وغيرهما، وهذه الصحيفة كانت عند أهل البصرة كما صرح بذلك غير واحد من أهل العلم فيما ذكرناه عند الحديث المتقدم برقم (2368)، وبذلك تكون رواية أبي بشر عن سليمان وجادة صحيحة معتبرة، على أنَّ للحديث طرقًا أخرى عن جابر بن عبد الله، فهو صحيح بلا ريب.
Grading: (2) This hadith is sahih.
Technical note / Defect ('illah): Regarding Sulayman bin Qays (al-Yashkuri), Ahmad and Ibn Ma'in stated definitively that he was killed in the days of Ibn al-Zubayr (may Allah be pleased with him), i.e. before the death of Jabir bin 'Abd Allah (may Allah be pleased with him). For this reason al-Bukhari (may Allah have mercy on him) stated definitively in al-Tirmidhi's "al-'Ilal al-Kabir" (550) that Abu Bishr (Ja'far bin Abi Wahshiyyah) did not hear from Sulayman; indeed Ibn Hibban said in "al-Thiqat" that he never even saw him.
Note / Clarification: We (the editors) say: however, Abu Bishr used to narrate from a "sahifah" (written collection) that belonged to Sulayman bin Qays, which he had written down from Jabir bin 'Abd Allah (may Allah be pleased with him).
Reference / Source: Ahmad bin Hanbal and al-Bukhari in his "Tarikh" (4/ 31), and others, drew attention to this point. This sahifah was with the people of Basra, as more than one scholar has stated explicitly (details have appeared under hadith no. 2368).
General principle: On this basis, Abu Bishr's narration from Sulayman is a sound and acceptable "wijadah" (transmission from a found written text). Moreover, this hadith has other routes from Jabir bin 'Abd Allah (may Allah be pleased with him), so it is sahih without doubt.
أبو عوانة: هو الوضاح بن عبد الله اليشكري، ومحمد بن معاذ: هو السُّلَمي المروزي.
Technical note / Identification of narrators: "Abu 'Awanah" is al-Waddah bin 'Abd Allah al-Yashkuri, and "Muhammad bin Mu'adh" is al-Sulami al-Marwazi.
وأخرجه أحمد 23/ (14929) عن عفان بن مسلم، و (15190) عن شريح بن النعمان، وابن حبان (2883) من طريق شيبان بن فروخ، ثلاثتهم عن أبي عوانة، بهذا الإسناد.
Reference / Source: Ahmad recorded this hadith (23/ 14929) from 'Affan bin Muslim and (15190) from Shurayh bin al-Nu'man. Also Ibn Hibban (2883) narrated it by way of Shayban bin Farrukh. All three of these narrators narrate it from Abu 'Awanah with this chain.
وأخرجه ابن حبان (2882) من طريق قتادة، عن سليمان بن قيس، به.
Reference / Source: Ibn Hibban (2882) narrated it by way of Qatadah, from Sulayman bin Qays, likewise.
وأخرجه أحمد 23/ (14928)، ومسلم (843) من طريق يحيى بن أبي كثير، وأحمد 22/ (14335)، والبخاري (2910) و (1913) و (4139)، ومسلم (2281) (13) و (14)، والنسائي (8719) من طريق ابن شهاب الزهري، كلاهما عن أبي سلمة بن عبد الرحمن، عن جابر بن عبد الله، لكن لم يذكر الزهري في روايته صلاة الخوف. وعلّق البخاري في "صحيحه" رواية يحيى بن أبي كثير برقم (4139).
Reference / Source: Ahmad (23/ 14928) and Muslim (843) narrated it by way of Yahya bin Abi Kathir. Also Ahmad (22/ 14335), al-Bukhari (2910, 1913, 4139), Muslim (2281/ 13 and 14) and al-Nasa'i (8719) recorded it by way of Ibn Shihab al-Zuhri.
Details of the narration: Both of them (Yahya and al-Zuhri) narrate it from Abu Salamah bin 'Abd al-Rahman, from Jabir bin 'Abd Allah (may Allah be pleased with him), but al-Zuhri did not mention "the fear prayer" (salat al-khawf) in his narration. Al-Bukhari cited the narration of Yahya bin Abi Kathir in his "Sahih" as mu'allaq at no. (4139).
وأخرجه أحمد 22/ (14335)، والبخاري (2910) و (2913) و (4135)، ومسلم (2281) (13) و (14)، والنسائي (8719) و (8801)، وابن حبان (4537) من طريق سنان بن أبي سنان الدؤلي، عن جابر. فلم يذكر صلاة الخوف أيضًا.
Reference / Source: Ahmad (22/ 14335), al-Bukhari (2910, 2913, 4135), Muslim (2281/ 13 and 14), al-Nasa'i (8719, 8801) and Ibn Hibban (4537) recorded it by way of Sinan bin Abi Sinan al-Du'ali, from Jabir (may Allah be pleased with him).
Details of the narration: He too did not mention "the fear prayer".
وأخرج منه قصة صلاة الخوف فقط النسائي (522) و (1953) و (1955) من طريق الحسن البصري، عن جابر.
Reference / Source: Of it, only the story of "the fear prayer" was narrated by al-Nasa'i (522, 1953, 1955) by way of al-Hasan al-Basri, from Jabir (may Allah be pleased with him).
ورُوي عن جابر في صلاة الخوف هيئة أخرى عند مسلم (8400) وابن ماجه (1260) من طريق أبي الزبير، ومسلم (8400)، والنسائي (1948) من طريق عطاء بن أبي رباح، وأحمد 22 / (14180)، والنسائي (1946)، وابن حبان (2869) من طريق يزيد الفقير، كلهم عن جابر. قال الحافظ في "الفتح" 12/ 312: هذا مما يقوّي أنهما واقعتان.
Details of the narration: Another "form" of the fear prayer has also been narrated from Jabir (may Allah be pleased with him): in Muslim (8400) and Ibn Majah (1260) by way of Abu al-Zubayr; in Muslim (8400) and al-Nasa'i (1948) by way of 'Ata' bin Abi Rabah; and in Ahmad (22/ 14180), al-Nasa'i (1946) and Ibn Hibban (2869) by way of Yazid al-Faqir; all of them from Jabir (may Allah be pleased with him).
Important point: Al-Hafiz Ibn Hajar (may Allah have mercy on him) says in "al-Fath" (12/ 312): "This is among what strengthens (the view) that they are two separate incidents."
وتقدم عند المصنف برقم (1264) من طريق شرحبيل بن سعد عن جابر ذكر صلاة الخوف بهيئة ثالثة، ولكن إسناده ضعيف.
Grading: With the author (al-Hakim), a mention of the fear prayer in a "third form" has already appeared at no. (1264) by way of Shurahbil bin Sa'd, from Jabir (may Allah be pleased with him), but its chain is da'if.
والغِرَّة: الغَفْلة.
Note / Clarification: "al-Ghirrah" means: heedlessness.
وخير آخذٍ: خير آسِرٍ.
Note / Clarification: "Khayr akhidhin" means: the best of captors (khayr asirin).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4368
