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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)
وَجْهُ تَلْقِيبِ عَلِيٍّ بِأَبِي تُرَابٍ
Why Ali (may Allah be pleased with him) was given the title Abu Turab
Mustadrak al-Hakim — Hadith 4730
اُردوEn
أخبرنا أبو عبد الله محمد بن عبد الله الصَّفّار، حدثنا الحسن بن علي بن بحر بن بَرِّي، حدثنا أبي. وأخبرنا أحمد بن جعفر القَطِيعي، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا علي بن بحر بن بَرِّي، حدثنا عيسى بن يونس حدثنا محمد بن إسحاق، حدثني يزيد بن محمد بن خُثَيم المُحارِبي، عن محمد بن كعب القُرَظي، عن محمد بن خُثيم أبِ (3) يزيد بن محمد، عن عمار بن ياسر قال: كنت أنا وعليٌّ رفيقَين في غزوة ذات العُشَيرة، فلما نزلها رسولُ الله ﷺ وأقام بها، رأينا ناسًا من بني مُدلِجٍ يعملون في عَينٍ لهم في نَخلٍ، فقال لي عليٌّ: يا أبا اليَقْظان هل لك أن تأتيَ هؤلاءِ فننظرَ كيفَ يعملُون؟ فجئناهم فنظرنا إلى عملهم ساعةً، ثم غَشِيَنَا النومُ، فانطلقتُ أنا وعليٌّ فاضطجعنا في صَوْرٍ من النخل في دَقْعاءَ من التراب فنِمْنا، فواللهِ ما أَيقَظَنَا إِلَّا رسولُ الله ﷺ يُحرّكُنا برِجْلِه، وقد تَترّبْنا من تلك الدَّقْعاء، فقال رسولُ الله ﷺ: "يا أبا تُراب"، لمَا يَرى عليه من التُّراب، فقال رسول الله ﷺ: "ألا أُحدِّثُكما بأشقى الناسِ رجلَين؟ " قلنا: بلى يا رسول الله، قال: "أُحَيمِرُ ثَمُودَ الذي عَقَر الناقةَ، والذي يَضربُك يا عليُّ على هذه - يعني قَرْنَه - حتى تُبَلَّ [هذه] (1) من الدَّمِ" يعني لحيتَه (2).
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه بهذه الزيادة، إنما اتَّفقا على حديث أبي حازم عن سهل بن سعد: "قُمْ أبا تُرابٍ".
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4679 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه بهذه الزيادة، إنما اتَّفقا على حديث أبي حازم عن سهل بن سعد: "قُمْ أبا تُرابٍ".
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4679 - على شرط مسلم
It is narrated from Sayyiduna Ammar bin Yasir (may Allah be pleased with him) that Ali (may Allah be pleased with him) and I were companions to each other in the expedition of Dhat al-Ushayrah. When the Messenger of Allah (peace and blessings be upon him) arrived there and stayed, we saw some people of Banu Mudlij working at a spring of theirs in a palm grove. Ali (may Allah be pleased with him) said to me: "O Abu al-Yaqzan! Would you like us to go to these people and see how they work?" So we went to them and watched their work for a while, then sleep overcame us. Ali (may Allah be pleased with him) and I went off and lay down on the dry dust in a cluster of palm trees and fell asleep. By Allah! No one woke us except the Messenger of Allah (peace and blessings be upon him); he (peace and blessings be upon him) was moving us with his blessed foot, and we had become covered with that dust. Seeing the dust, the Messenger of Allah (peace and blessings be upon him) said: "O Abu Turab!" Then he (peace and blessings be upon him) said: "Shall I not tell you both about the two most wretched of people?" We said: Certainly, O Messenger of Allah! He (peace and blessings be upon him) said: "One is that reddish man of the people of Thamud who hamstrung the she-camel, and the other (O Ali!) is the man who will strike you here, that is, on this part of the head, until this, that is, your beard, is soaked with it (the blood)."
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it with this addition; they only agreed upon the hadith of Abu Hazim from Sahl bin Sa'd: 'Qum Aba Turab' (Get up, O Abu Turab!).
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it with this addition; they only agreed upon the hadith of Abu Hazim from Sahl bin Sa'd: 'Qum Aba Turab' (Get up, O Abu Turab!).
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) تحرَّف في (ص) و (م) إلى: بن، فأوهم ذلك أنَّ اسمه محمد بن خُثيم بن يزيد بن محمد وهو خطأ، فلم يسمِّ أحدٌ من ترجم لمحمد بن خُثيم جده ولا أبا جده، والمثبت على الصواب من (ز) و (ب)، وهو بحذف الياء، وهو جائز في لغة العرب على نُدرةٍ.
Note / Clarification: In manuscripts (S) and (M) this word is corrupted into "bin", which gives the false impression that his name is "Muhammad bin Khuthaym bin Yazid bin Muhammad", and this is wrong, for none of those who wrote the biography of Muhammad bin Khuthaym named his grandfather or great-grandfather. The correct text is what is established in manuscripts (Z) and (B), and it is with the "ya'" dropped, which is permissible in the Arabic language, though rare.
(1) سقطت من نسخنا الخطية واستدركناها من "تلخيص الذهبي"، وهي ثابتة في رواية "مسند أحمد".
Note / Clarification: This text dropped out of our manuscripts, and we have supplied it from "Talkhis al-Dhahabi"; it is established in the narration of "Musnad Ahmad".
(2) إسناده ليِّن، يزيد بن محمد بن خثيم تفرد ابن إسحاق بالرواية عنه، ومع ذلك قال ابن معين: ليس به بأس، وقال ابن حجر في "التقريب": مقبول؛ يعني حيث يتابع، وأبوه محمد بن خشيم تفرد محمد بن كعب بالرواية عنه، وقد ذكر غير واحد أنه ولد على عهد النبي ﷺ، وذكره ابن حبان في "الثقات"، وقال الذهبي في "الميزان": لا يدرى من هو.
Grading: Its chain is layyin (soft, weak).
Technical note / Defect ('illah): Ibn Ishaq is alone in narrating from Yazid bin Muhammad bin Khuthaym; even so, Yahya bin Ma'in said: "There is no harm in him" (laysa bihi ba's), and Ibn Hajar called him "maqbul" (acceptable) in "al-Taqrib", meaning when he is corroborated. And Muhammad bin Ka'b is alone in narrating from his father Muhammad bin Khuthaym. More than one scholar mentioned that he was born in the time of the Prophet (peace and blessings be upon him); Ibn Hibban mentioned him in "al-Thiqat", while al-Dhahabi said in "al-Mizan": "It is not known who he is."
وهو في "مسند أحمد" 30 / (18321) عن علي بن بحر، بهذا الإسناد.
Reference / Source: It is in "Musnad Ahmad" (30/ 18321) from Ali bin Bahr, with this chain.
وأخرجه أحمد أيضًا (18326) عن أحمد بن عبد الملك الحَرّاني، والنسائي (8485) عن محمد بن وهب بن عمر الحَرّاني، كلاهما عن محمد بن سلمة الحَرّاني عن محمد بن إسحاق، به.
Reference / Source: Ahmad also recorded it (18326) from Ahmad bin Abd al-Malik al-Harrani, and al-Nasa'i (8485) from Muhammad bin Wahb bin 'Umar al-Harrani, both from Muhammad bin Salamah al-Harrani, from Muhammad bin Ishaq, with it.
وانظر حديث علي بن أبي طالب المتقدم برقم (4641) في قصة شقاء من يقتله ﵁.
Reference / Source: See the hadith of Ali bin Abi Talib (may Allah be pleased with him) that passed at number (4641), on the story of the wretchedness of the one who would kill him.
وأما قصة تكنيته بأبي تراب فالصحيح فيها كما وقع في حديث سهل بن سعد الساعدي - كما سيشير المصنف لاحقًا -: أن النبي ﷺ إنما سمى علي بن أبي طالب أبا تُراب بعد غزوة العُشيرة بعد نكاحه فاطمة بنت رسول الله ﷺ، في قصة حصل فيها بينه وبين فاطمة مغاضبة، فجاء رسول الله ﷺ وهو في المسجد راقد قد سقط رداؤه عن شِقِّه وأصابه ترابٌ، فجعل رسول الله ﷺ يمسحه عنه ويقول: "قُم أبا تراب، قُم أبا تراب". وهذا أخرجه البخاري (441)، ومسلم (2409).
Important point: As for the story of his being given the kunyah "Abu Turab", what is correct about it is what came in the hadith of Sahl bin Sa'd al-Sa'idi - as the author will indicate later - that the Prophet (peace and blessings be upon him) named Ali bin Abi Talib "Abu Turab" after the expedition of al-'Ushayrah, after his marriage to Fatimah (may Allah be pleased with her), the daughter of the Messenger of Allah (peace and blessings be upon him), in an incident in which there was some anger between him and Fatimah. The Messenger of Allah (peace and blessings be upon him) came while he was lying in the mosque; his upper garment had slipped off his side and dust had got on him, so the Messenger of Allah (peace and blessings be upon him) began wiping it off him, saying: "Get up, Abu Turab! Get up, Abu Turab!"
Reference / Source: Al-Bukhari (441) and Muslim (2409) recorded this.
وانظر "فتح الباري" 11/ 139 و 18/ 639.
Reference / Source: See "Fath al-Bari" (11/ 139 and 18/ 639).
وغزوة العُسَيرة أو العُشيرة غزوة كانت في السنة الثانية للهجرة خرج فيها رسول الله ﷺ في مئة وخمسين - وقيل: مئتين - من المهاجرين، خرجوا يعترضون عِيرًا لقريش ذاهبة إلى الشام وقد جاء الخبر بفُصولها من مكة فيها أموال لقريش، فبلغ ذا العُشيرة، وهو موضع بناحية ينبُع فوجد العيرَ قد فاتته بأيام، وهذه العير التي خرج في طلبها حين رجعت من الشام أيضًا، فكانت سببًا لغزوة بدر الكبرى.
Note / Clarification: The expedition of al-'Usayrah or al-'Ushayrah took place in the second year after the Hijrah. In it the Messenger of Allah (peace and blessings be upon him) set out with one hundred and fifty - and it is said two hundred - of the Muhajirun. They set out to intercept a caravan of Quraysh heading to Syria, news having come that it had left Makkah carrying Quraysh's goods. He reached Dhu al-'Ushayrah, a place in the region of Yanbu', and found that the caravan had passed him by some days. This same caravan, which he set out to pursue again when it was returning from Syria, became the cause of the great battle of Badr.
والدَّقْعاء: التراب الليِّن.
Linguistic note: Al-daq'a': soft dust.
والقَرْن: جانب الرأس.
Linguistic note: Al-qarn: the side of the head.
Note / Clarification: In manuscripts (S) and (M) this word is corrupted into "bin", which gives the false impression that his name is "Muhammad bin Khuthaym bin Yazid bin Muhammad", and this is wrong, for none of those who wrote the biography of Muhammad bin Khuthaym named his grandfather or great-grandfather. The correct text is what is established in manuscripts (Z) and (B), and it is with the "ya'" dropped, which is permissible in the Arabic language, though rare.
(1) سقطت من نسخنا الخطية واستدركناها من "تلخيص الذهبي"، وهي ثابتة في رواية "مسند أحمد".
Note / Clarification: This text dropped out of our manuscripts, and we have supplied it from "Talkhis al-Dhahabi"; it is established in the narration of "Musnad Ahmad".
(2) إسناده ليِّن، يزيد بن محمد بن خثيم تفرد ابن إسحاق بالرواية عنه، ومع ذلك قال ابن معين: ليس به بأس، وقال ابن حجر في "التقريب": مقبول؛ يعني حيث يتابع، وأبوه محمد بن خشيم تفرد محمد بن كعب بالرواية عنه، وقد ذكر غير واحد أنه ولد على عهد النبي ﷺ، وذكره ابن حبان في "الثقات"، وقال الذهبي في "الميزان": لا يدرى من هو.
Grading: Its chain is layyin (soft, weak).
Technical note / Defect ('illah): Ibn Ishaq is alone in narrating from Yazid bin Muhammad bin Khuthaym; even so, Yahya bin Ma'in said: "There is no harm in him" (laysa bihi ba's), and Ibn Hajar called him "maqbul" (acceptable) in "al-Taqrib", meaning when he is corroborated. And Muhammad bin Ka'b is alone in narrating from his father Muhammad bin Khuthaym. More than one scholar mentioned that he was born in the time of the Prophet (peace and blessings be upon him); Ibn Hibban mentioned him in "al-Thiqat", while al-Dhahabi said in "al-Mizan": "It is not known who he is."
وهو في "مسند أحمد" 30 / (18321) عن علي بن بحر، بهذا الإسناد.
Reference / Source: It is in "Musnad Ahmad" (30/ 18321) from Ali bin Bahr, with this chain.
وأخرجه أحمد أيضًا (18326) عن أحمد بن عبد الملك الحَرّاني، والنسائي (8485) عن محمد بن وهب بن عمر الحَرّاني، كلاهما عن محمد بن سلمة الحَرّاني عن محمد بن إسحاق، به.
Reference / Source: Ahmad also recorded it (18326) from Ahmad bin Abd al-Malik al-Harrani, and al-Nasa'i (8485) from Muhammad bin Wahb bin 'Umar al-Harrani, both from Muhammad bin Salamah al-Harrani, from Muhammad bin Ishaq, with it.
وانظر حديث علي بن أبي طالب المتقدم برقم (4641) في قصة شقاء من يقتله ﵁.
Reference / Source: See the hadith of Ali bin Abi Talib (may Allah be pleased with him) that passed at number (4641), on the story of the wretchedness of the one who would kill him.
وأما قصة تكنيته بأبي تراب فالصحيح فيها كما وقع في حديث سهل بن سعد الساعدي - كما سيشير المصنف لاحقًا -: أن النبي ﷺ إنما سمى علي بن أبي طالب أبا تُراب بعد غزوة العُشيرة بعد نكاحه فاطمة بنت رسول الله ﷺ، في قصة حصل فيها بينه وبين فاطمة مغاضبة، فجاء رسول الله ﷺ وهو في المسجد راقد قد سقط رداؤه عن شِقِّه وأصابه ترابٌ، فجعل رسول الله ﷺ يمسحه عنه ويقول: "قُم أبا تراب، قُم أبا تراب". وهذا أخرجه البخاري (441)، ومسلم (2409).
Important point: As for the story of his being given the kunyah "Abu Turab", what is correct about it is what came in the hadith of Sahl bin Sa'd al-Sa'idi - as the author will indicate later - that the Prophet (peace and blessings be upon him) named Ali bin Abi Talib "Abu Turab" after the expedition of al-'Ushayrah, after his marriage to Fatimah (may Allah be pleased with her), the daughter of the Messenger of Allah (peace and blessings be upon him), in an incident in which there was some anger between him and Fatimah. The Messenger of Allah (peace and blessings be upon him) came while he was lying in the mosque; his upper garment had slipped off his side and dust had got on him, so the Messenger of Allah (peace and blessings be upon him) began wiping it off him, saying: "Get up, Abu Turab! Get up, Abu Turab!"
Reference / Source: Al-Bukhari (441) and Muslim (2409) recorded this.
وانظر "فتح الباري" 11/ 139 و 18/ 639.
Reference / Source: See "Fath al-Bari" (11/ 139 and 18/ 639).
وغزوة العُسَيرة أو العُشيرة غزوة كانت في السنة الثانية للهجرة خرج فيها رسول الله ﷺ في مئة وخمسين - وقيل: مئتين - من المهاجرين، خرجوا يعترضون عِيرًا لقريش ذاهبة إلى الشام وقد جاء الخبر بفُصولها من مكة فيها أموال لقريش، فبلغ ذا العُشيرة، وهو موضع بناحية ينبُع فوجد العيرَ قد فاتته بأيام، وهذه العير التي خرج في طلبها حين رجعت من الشام أيضًا، فكانت سببًا لغزوة بدر الكبرى.
Note / Clarification: The expedition of al-'Usayrah or al-'Ushayrah took place in the second year after the Hijrah. In it the Messenger of Allah (peace and blessings be upon him) set out with one hundred and fifty - and it is said two hundred - of the Muhajirun. They set out to intercept a caravan of Quraysh heading to Syria, news having come that it had left Makkah carrying Quraysh's goods. He reached Dhu al-'Ushayrah, a place in the region of Yanbu', and found that the caravan had passed him by some days. This same caravan, which he set out to pursue again when it was returning from Syria, became the cause of the great battle of Badr.
والدَّقْعاء: التراب الليِّن.
Linguistic note: Al-daq'a': soft dust.
والقَرْن: جانب الرأس.
Linguistic note: Al-qarn: the side of the head.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4730
