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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
اشْتَاقَتِ الْجَنَّةُ إِلَى ثَلَاثَةٍ عَلِيٍّ وَعَمَّارٍ وَسَلْمَانَ .
Paradise longs for three: Ali, Ammar and Salman (may Allah be pleased with them)
Mustadrak al-Hakim — Hadith 4716
اُردوEn
أخبرنا أحمد بن جعفر القَطِيعي، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا سيّار بن حاتم، حدثنا جعفر بن سليمان، حدثنا مالك بن دينار، قال: سألتُ سعيد بن جُبَير، فقلتُ: يا أبا عبد الله، مَن كان حاملَ رايةِ رسولِ الله ﷺ؟ قال: فنظر إليَّ وقال: كأنك رَخِيُّ البالِ، فغضبتُ وشكَوتُه إلى إخوانِه من القُرّاء، فقلت: ألا تَعجَبون من سعيد، إني سألتُه مَن كان حاملَ رايةِ رسول الله ﷺ؟ فنظر إليَّ وقال: إنك لَرخِيُّ البالِ، قالوا: إنك سألتَه وهو خائفٌ من الحَجّاج، وقد لاذَ بالبيت، فسَلْه الآن، فسألته، فقال: كان حاملها عليّ، هكذا سمعته من عبد الله بن عبّاس (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه. ولهذا الحديثِ شاهدٌ من حديث زَنْفَل العَرَفي، وفيه طُولٌ فلم أُخرّجه (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4665 - حذفه الذهبي من التلخيص لضعفه
هذا حديث صحيح الإسناد، ولم يُخرجاه. ولهذا الحديثِ شاهدٌ من حديث زَنْفَل العَرَفي، وفيه طُولٌ فلم أُخرّجه (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4665 - حذفه الذهبي من التلخيص لضعفه
It is narrated from Malik bin Dinar that I asked Sa'id bin Jubayr: O Abu Abdullah! Who used to carry the banner of the Messenger of Allah (peace and blessings be upon him)? He looked at me and said: It seems you are very carefree and at ease (that is, you do not realise the delicacy of the situation). At this I became angry and complained about him to a group of Qur'an reciters. They said: You asked him at a time when he had taken refuge in the House of Allah out of fear of Hajjaj bin Yusuf; now ask him again. So I asked him now, and he said: "Ali used to carry the banner of the Messenger of Allah (peace and blessings be upon him); this is how I heard it from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both)."
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it. This hadith is also supported by the lengthy narration of Zanfal al-Arafi, which has not been recorded here for fear of length.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it. This hadith is also supported by the lengthy narration of Zanfal al-Arafi, which has not been recorded here for fear of length.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) رجال هذا الإسناد لا بأس بهم، لكن وقع فيه هنا عند المصنف خطأ، إذ جعل الخبر من رواية سعيد بن جبير عن ابن عباس متصلًا، وإنما هو من رواية مالك بن دينار عن إخوان سعيد الذين لم يسمِّ، كذلك جاء في "فضائل الصحابة" لأحمد بن حنبل (1163)، وهو من رواية أحمد بن جعفر القَطِيعي أيضًا عن عبد الله أحمد بن بن حنبل عن أبيه، يعني بمثل إسناد المصنف هنا تمامًا، وكذلك جاء في رواية صالح بن أحمد بن حنبل عن أبيه، بإسناده المذكور هذا، كما في "مسائله" لأبيه (870)، وعن صالح بن أحمد رواه أيضًا الخرائطي في "مكارم الأخلاق" (547). فظهر بذلك خطأ ما جاء عند المصنف هنا، وقد يكون الوهم فيه من جهة الحاكم نفسه ﵀ لما أملاهُ من حفظه، والله أعلم.
Correction / Note: The narrators of this chain are acceptable (la ba'sa bihim), but an error occurred here with the author (al-Hakim): he made the report a connected narration of Sa'id bin Jubayr from Ibn 'Abbas, whereas it is in fact the narration of Malik bin Dinar from brothers (companions) of Sa'id whom he did not name.
Reference / Source: That is how it appears in Ahmad bin Hanbal's "Fada'il al-Sahabah" (1163), which is also from the narration of Ahmad bin Ja'far al-Qati'i from Abd Allah bin Ahmad bin Hanbal from his father, i.e. with exactly the same chain as the author's here. Likewise it appears in the narration of Salih bin Ahmad bin Hanbal from his father with this same chain, as in his "Masa'il" of his father (870), and from Salih bin Ahmad al-Khara'iti also narrated it in "Makarim al-Akhlaq" (547). This makes clear the error in what appears with the author here, and the mistake may have come from al-Hakim himself (may Allah have mercy on him) when he dictated it from memory. And Allah knows best.
وقد تبيَّن من رواية أخرى عن مالك بن دينار عند ابن سعد 3/ 23 أحسن من رواية أحمد بن حنبل وأقوى رجالًا: أنَّ الذي أخبر مالك بن دينار بذلك هو معبدٌ الجُهني، حيث جاء فيها ما نصُّه: فقال لي معبدٌ الجهني: أنا أُخبِرك، كان يحملها في المسير ابن ميسرة العَبْسي، فإذا كان القتالُ أخذها علي بن أبي طالب. ومعبدٌ الجُهني تابعيّ وهو أول من تكلَّم في القدر زمن الصحابة، وهو قويٌّ في الرواية، فخبره هذا مرسَلٌ لا بأس به.
Technical note / Defect ('illah): From another narration from Malik bin Dinar in Ibn Sa'd (3/ 23) - better than Ahmad bin Hanbal's narration and stronger in narrators - it becomes clear that the one who told Malik bin Dinar this was "Ma'bad al-Juhani". It reads: "Ma'bad al-Juhani said to me: I will tell you: during the march it (the banner) was carried by Ibn Maysarah al-'Absi, and when fighting began Ali bin Abi Talib would take it." Ma'bad al-Juhani is a Successor (tabi'i) and the first to speak about divine decree (qadar) in the time of the Companions, but he is "strong" in narration, so this "mursal" report of his is acceptable (la ba'sa bihi).
ولكن لا بدّ من تقييد ذلك بأنَّ عليًّا إنما كان حامل راية المهاجرين دون غيرهم كما تقدم بيانه مفصلًا برقم (4633) و (4634).
Important point: But it must be qualified that Ali (may Allah be pleased with him) carried only the banner of the "Muhajirun", not of others, as explained in detail at numbers (4633) and (4634).
(1) لم نقف عليه فيما بأيدينا من مصادر الرواية، على أنَّ زَنْفَلًا هذا من تبع الأتباع، وهو ضعيف الحديث.
Grading: We did not find it in the sources of narration available to us. In any case, this "Zanfal" is from the generation after the Successors' followers (tab' al-atba') and is "da'if al-hadith" (weak in hadith).
Correction / Note: The narrators of this chain are acceptable (la ba'sa bihim), but an error occurred here with the author (al-Hakim): he made the report a connected narration of Sa'id bin Jubayr from Ibn 'Abbas, whereas it is in fact the narration of Malik bin Dinar from brothers (companions) of Sa'id whom he did not name.
Reference / Source: That is how it appears in Ahmad bin Hanbal's "Fada'il al-Sahabah" (1163), which is also from the narration of Ahmad bin Ja'far al-Qati'i from Abd Allah bin Ahmad bin Hanbal from his father, i.e. with exactly the same chain as the author's here. Likewise it appears in the narration of Salih bin Ahmad bin Hanbal from his father with this same chain, as in his "Masa'il" of his father (870), and from Salih bin Ahmad al-Khara'iti also narrated it in "Makarim al-Akhlaq" (547). This makes clear the error in what appears with the author here, and the mistake may have come from al-Hakim himself (may Allah have mercy on him) when he dictated it from memory. And Allah knows best.
وقد تبيَّن من رواية أخرى عن مالك بن دينار عند ابن سعد 3/ 23 أحسن من رواية أحمد بن حنبل وأقوى رجالًا: أنَّ الذي أخبر مالك بن دينار بذلك هو معبدٌ الجُهني، حيث جاء فيها ما نصُّه: فقال لي معبدٌ الجهني: أنا أُخبِرك، كان يحملها في المسير ابن ميسرة العَبْسي، فإذا كان القتالُ أخذها علي بن أبي طالب. ومعبدٌ الجُهني تابعيّ وهو أول من تكلَّم في القدر زمن الصحابة، وهو قويٌّ في الرواية، فخبره هذا مرسَلٌ لا بأس به.
Technical note / Defect ('illah): From another narration from Malik bin Dinar in Ibn Sa'd (3/ 23) - better than Ahmad bin Hanbal's narration and stronger in narrators - it becomes clear that the one who told Malik bin Dinar this was "Ma'bad al-Juhani". It reads: "Ma'bad al-Juhani said to me: I will tell you: during the march it (the banner) was carried by Ibn Maysarah al-'Absi, and when fighting began Ali bin Abi Talib would take it." Ma'bad al-Juhani is a Successor (tabi'i) and the first to speak about divine decree (qadar) in the time of the Companions, but he is "strong" in narration, so this "mursal" report of his is acceptable (la ba'sa bihi).
ولكن لا بدّ من تقييد ذلك بأنَّ عليًّا إنما كان حامل راية المهاجرين دون غيرهم كما تقدم بيانه مفصلًا برقم (4633) و (4634).
Important point: But it must be qualified that Ali (may Allah be pleased with him) carried only the banner of the "Muhajirun", not of others, as explained in detail at numbers (4633) and (4634).
(1) لم نقف عليه فيما بأيدينا من مصادر الرواية، على أنَّ زَنْفَلًا هذا من تبع الأتباع، وهو ضعيف الحديث.
Grading: We did not find it in the sources of narration available to us. In any case, this "Zanfal" is from the generation after the Successors' followers (tab' al-atba') and is "da'if al-hadith" (weak in hadith).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4716
