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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)
ذِكْرُ مَنَاقِبِ عَمْرِو بْنِ الْجَمُوحِ بْنِ زَيْدِ بْنِ كَعْبٍ الْخَزْرَجِيِّ
Virtues of Amr bin al-Jamuh bin Zayd bin Ka'b al-Khazraji (may Allah be pleased with him)
Mustadrak al-Hakim — Hadith 4980
اُردوEn
أخبرنا أبو العباس القاسم بن القاسم السَّيَّارِي بمَرْو، حَدَّثَنَا عبد الله بن علي الغَزّال حَدَّثَنَا علي بن الحسن بن شَقِيق، حَدَّثَنَا ابن المُبارَك، حَدَّثَنَا عبد الرحمن بن زيد بن أسلم، عن أبيه: أنَّ عمر بن الخطاب لما فَرَض للناسِ فَرَض لعبد الله بن حنظلة ألفي درهمٍ، فأتاهُ حنظلةُ بابنِ أخٍ له، ففَرَض له دون ذلك، فقال له: يا أميرَ المؤمنين، فَضّلتَ هذا الأنصاريَّ على ابن أخي؟ فقال: نعم، لأني رأيتُ أباهُ يومَ أُحُدٍ يَستَنُّ بسيفِه كما يَستَنُّ الجَمَلُ (1). ذكرُ مناقب عَمرو بن الجَمُوح بن زيد بن حَرام بن كعب الخَزْرجي وكان سيّدَ قبيلتِه، وكان أعرجَ، فقُتل هو وابنُه خَلّاد بن عمرو يومَ أَحُدٍ، حَمَلا جميعًا على المشركين، وانكشف المسلمون (1) فقُتِلا جميعًا، ومعهما أبو أيمن (2) مولى عَمرو.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4918 - حذفه الذهبي من التلخيص لضعفه
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4918 - حذفه الذهبي من التلخيص لضعفه
It is narrated from Zayd bin Aslam that when Umar bin al-Khattab (may Allah be pleased with him) fixed the stipends of the people, he fixed two thousand dirhams for Abdullah bin Hanzalah. Hanzalah (may Allah be pleased with him) brought a nephew of his to him, and Umar (may Allah be pleased with him) fixed a lesser amount for him. Hanzalah (may Allah be pleased with him) said: O Commander of the Believers, have you given this Ansari preference over my nephew? He replied: Yes, because on the day of Uhud I saw his father charging about with his sword (in the enemy ranks) with the same fervor with which a camel runs wild (with all its strength). The virtues of Amr bin al-Jamuh bin Zayd: he was the chief of his people and he was lame. He and his son Khallad bin Amr were martyred on the day of Uhud. The two of them had attacked the polytheists together, and when the Muslims scattered, these two stood firm and were martyred. Abu Ayman, the slave of Amr, was also martyred with them.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده ضعيف، عبد الرحمن بن زيد بن أسلم فيه لينٌ، وقد انفرد بهذا الخبر عن عمر بن الخطاب، ثم هو مرسل لأنَّ زيد بن أسلم لم يدركه. وعلى فرض صحة هذا الخبر فإنَّ ذكر حنظلة فيه خطأ، لأنَّ ابن المبارك قد أخرجه في "الجهاد" (87)، ومن طريقه أخرجه ابن عساكر في "تاريخه" 27/ 426 فذكر أنَّ الذي جاء بابن أخيه هو طلحة - يعني ابن عُبيد الله - وطلحة قرشي، فيسوغ حينئذٍ تعبيره في الاحتجاج أمام عُمر: فَضّلتَ هذا الأنصاريَّ على ابن أخي.
Grading: (1) Its chain is weak. 'Abd al-Rahman bin Zayd bin Aslam is "layyin" (soft, weak), and he is alone in narrating this report from 'Umar bin al-Khattab (may Allah be pleased with him); moreover it is "mursal", because Zayd bin Aslam did not meet 'Umar (may Allah be pleased with him).
Technical note / Defect ('illah): Even if this report were accepted as sahih, the mention of "Hanzalah" in it is a mistake, because Ibn al-Mubarak mentioned in "al-Jihad": (87) (and Ibn 'Asakir: 27/ 426 through his route) that the one who brought his nephew was "Talhah" (bin 'Ubaydullah), and Talhah is from Quraysh; only then does his protest before 'Umar (may Allah be pleased with him) make sense: "You have preferred this Ansari over my nephew".
وقد صحَّ عن عمر بن الخطاب أنه كان يفاضل بين من يقسم فيهم الأُعطيات بأسباب ذكرها عمر في الخبر الذي أخرجه أبو داود (2950) وغيره، عن مالك بن أوس بن الحدثان قال: ذكر عمر بن الخطاب يومًا الفيء، فقال: ما أنا بأحقَّ بهذا الفيء منكم، وما أحدٌ منا أحقَّ به من أحدٍ، إلَّا أنَّا على منازلنا من كتاب الله ﷿ وقَسْم رسول الله ﷺ، فالرجلُ وقِدمُه، والرجلُ وبَلاؤه، والرجلُ وعيالُه، والرجل وحاجتُه.
General principle: It is authentically established from 'Umar bin al-Khattab (may Allah be pleased with him) that he gave preference in distributing stipends ('ata'at) for reasons which he mentioned in the report found in Abu Dawud (2950) and elsewhere, from Malik bin Aws bin al-Hadathan: 'Umar (may Allah be pleased with him) mentioned the fay' one day and said: "I have no more right to this fay' than you, and none of us has more right to it than anyone else, except that we are according to our ranks in the Book of Allah and the distribution of the Messenger (peace and blessings be upon him); so a man (is given preference) according to his precedence (in Islam), his trials (in jihad), his dependants, and his need".
(1) وقع في نسخنا الخطية: انكشف المشركون، وهو خطأ، صوَّبناه من "مغازي الواقدي" 1/ 264 وغيره.
Note / Clarification: (1) Our manuscripts had "inkashafa al-mushrikun" (the polytheists fell back), which is a mistake; we have corrected it from "Maghazi al-Waqidi": 1/ 264 and elsewhere (that the Muslims fell back).
(2) تحرَّف في نسخنا الخطية إلى: أبو نمر، والتصويب من كتب الصحابة والسيرة، انظر "سيرة ابن هشام" 2/ 126.
Note / Clarification: (2) In our manuscripts this was corrupted into "Abu Namir"; the correction is from the books on the Companions and the Sirah; see "Sirat Ibn Hisham": 2/ 126.
Grading: (1) Its chain is weak. 'Abd al-Rahman bin Zayd bin Aslam is "layyin" (soft, weak), and he is alone in narrating this report from 'Umar bin al-Khattab (may Allah be pleased with him); moreover it is "mursal", because Zayd bin Aslam did not meet 'Umar (may Allah be pleased with him).
Technical note / Defect ('illah): Even if this report were accepted as sahih, the mention of "Hanzalah" in it is a mistake, because Ibn al-Mubarak mentioned in "al-Jihad": (87) (and Ibn 'Asakir: 27/ 426 through his route) that the one who brought his nephew was "Talhah" (bin 'Ubaydullah), and Talhah is from Quraysh; only then does his protest before 'Umar (may Allah be pleased with him) make sense: "You have preferred this Ansari over my nephew".
وقد صحَّ عن عمر بن الخطاب أنه كان يفاضل بين من يقسم فيهم الأُعطيات بأسباب ذكرها عمر في الخبر الذي أخرجه أبو داود (2950) وغيره، عن مالك بن أوس بن الحدثان قال: ذكر عمر بن الخطاب يومًا الفيء، فقال: ما أنا بأحقَّ بهذا الفيء منكم، وما أحدٌ منا أحقَّ به من أحدٍ، إلَّا أنَّا على منازلنا من كتاب الله ﷿ وقَسْم رسول الله ﷺ، فالرجلُ وقِدمُه، والرجلُ وبَلاؤه، والرجلُ وعيالُه، والرجل وحاجتُه.
General principle: It is authentically established from 'Umar bin al-Khattab (may Allah be pleased with him) that he gave preference in distributing stipends ('ata'at) for reasons which he mentioned in the report found in Abu Dawud (2950) and elsewhere, from Malik bin Aws bin al-Hadathan: 'Umar (may Allah be pleased with him) mentioned the fay' one day and said: "I have no more right to this fay' than you, and none of us has more right to it than anyone else, except that we are according to our ranks in the Book of Allah and the distribution of the Messenger (peace and blessings be upon him); so a man (is given preference) according to his precedence (in Islam), his trials (in jihad), his dependants, and his need".
(1) وقع في نسخنا الخطية: انكشف المشركون، وهو خطأ، صوَّبناه من "مغازي الواقدي" 1/ 264 وغيره.
Note / Clarification: (1) Our manuscripts had "inkashafa al-mushrikun" (the polytheists fell back), which is a mistake; we have corrected it from "Maghazi al-Waqidi": 1/ 264 and elsewhere (that the Muslims fell back).
(2) تحرَّف في نسخنا الخطية إلى: أبو نمر، والتصويب من كتب الصحابة والسيرة، انظر "سيرة ابن هشام" 2/ 126.
Note / Clarification: (2) In our manuscripts this was corrupted into "Abu Namir"; the correction is from the books on the Companions and the Sirah; see "Sirat Ibn Hisham": 2/ 126.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4980
