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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 زَيْدٍ الْحِبِّ بْنِ حَارِثَةَ بْنِ شَرَاحِيلَ بْنِ عَبْدِ الْعُزَّى - تَبَنِّي رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ زَيْدَ بْنَ حَارِثَةَ
Virtues of Zayd bin Harithah bin Sharahil bin Abd al-Uzza (may Allah be pleased with him): the Messenger of Allah (peace and blessings be upon him) adopting him as a son
Mustadrak al-Hakim — Hadith 5012
اُردوEn
حدثني أبو زُرعة أحمد بن الحُسين الصُّوفي بالرَّيّ، حَدَّثَنَا أبو الفضل أحمد بن عبد الله بن نصر بن هِلال الدمشقي بدمشق، حَدَّثَنَا أبو زكريا يحيى بن أيوب بن أبي عِقَال بن زيد بن الحسن بن أسامة بن زيد بن حارثةَ بن شَراحيل بن عبد العُزَّى بن امرئ القيس بن عامر بن عبد وَدَّ بن عوف بن كِنانة، حدثني عمِّي زيدُ بن أبي عِقَال بن زيد، حدثني أبي، عن جده الحسن بن أُسامة بن زيد، عن أبيه، قال: كان حارثةٌ بن شَراحيل تزوجَ امرأةً في طيِّئٍ من نَبْهان، فأولَدَها جَبَلةَ وأسماءَ وزيدًا، فتُوفِّيت وأخلَفَتْ وَلَدَها في حِجْر جَدِّهم لأُمِّهم (2)، وأراد حارثةُ حَمْلَهم، فأَبَى جدُّهم (1) فقال: ما عندنا فهو خيرٌ لهم، فتَراضَوا إلى أن حَمَلَ جَبَلَةَ وأسماءَ، وخَلَّف زيدًا، وجاء خيلٌ من تِهَامَةَ من فَزَارةَ، فأغارت على طيِّئٍ، فسَبَتْ زيدًا فصيَّروه إلى سوق عُكاظٍ، فرآه النَّبِيُّ ﷺ مِن قبلِ أن يُبعثَ، فقال لخديجةَ: "يا خَديجةُ، رأيتُ في السوق غُلامًا من صفتِه كَيْتَ وكَيْتَ - يَصِفُ عَقْلًا وأدبًا وجمالًا - لو أنَّ لي مالًا لاشتَرَيتُه"، فأمرت ورقةَ بنَ نَوفَلٍ فاشتراه من مالِها، فقال: "يا خديجةُ، هَبِي لي هذا الغلامَ بَطِيبٍ من نَفْسِك"، فقالت: يا محمد، أرى غُلامًا وَضِيئًا، وأخافُ أن تَبِيعَه أو تَهَبَه، فقال النَّبِيُّ ﷺ: "يا مُوفَّقةُ، ما أردتُ إِلَّا لأتَبنّاهُ"، فقالت: نَعَم يا محمد، فرَبَّياه وتَبنَّياه، فكان يقال له: زيد بن محمد، فجاء رجلٌ من الحَيِّ فنظر إلى زيدٍ فعَرَفه، فقال: أنتَ زيدُ بن حارثةَ؟ قال: لا، أنا زيدُ بن محمد، قال: لا، بل أنت زيدُ بن حارثةَ، من صفة أبيك وعُمُومتك وأخوالك كَيْت وكَيْت، قد أتعَبُوا الأبدان وأنفَقُوا الأموالَ في سبيلِك، فقال زيد: أحِنُّ إلى قَوْمي وإن كنتُ نائيًا … فإنِّي قَطِينُ البيتِ عند المَشاعرِ وكُفُّوا عن الوَجْدِ (2) الذي قد شَجَاكُمُ … ولا تُعمِلُوا في الأرض فِعلَ الأباعِرِ فإني بحمدِ اللهِ في خيرِ أُسرةٍ … خِيارٍ مَعَدٍّ كابرٍ بعدَ كابِرٍ فقال حارثةُ لما وَصَل إليه خبرُه: بَكَيتُ على زيدٍ ولم أدْرِ ما فَعَلْ … أحيٌّ فيُرجَى (3) أم أَتى دونَه الأجَلْ فواللهِ ما أدري وإني لَسَائلٌ … أغالَكَ سَهْلُ الأرضِ أم غالَكَ الجَبَلْ فيا ليتَ شِعْري هل لَك الدَّهْرَ رَجْعَةٌ … فحَسْبي من الدنيا رُجُوعُك لي بَجَلْ (1) تُذَكِّرُنِيهِ الشمسُ عند طُلُوعها … ويَعرِضُ لي ذِكرَاهُ إِذْ عَسْعَسَ الطَّفَلْ (2) وإن هَبَّتِ الأرواحُ هَيْمَنَ ذِكرُهُ … فيَا طُولَ أحزاني عليه ويا وَجَلْ سأُعمِلُ نَصَّ العِيسِ (3) في الأرض جاهِدًا … ولا أسأَمُ التَّطوافَ أو تَسأَمَ الإبل فيأتيَ أو تأتيَ عليَّ مَنيَّتي … وكلُّ امرئٍ فانٍ وإن غَرَّهُ الأمَلْ فقَدِمَ حارثةُ بن شَرَاحِيلَ إلى مكةَ في إخوتِه وأهلِ بيتِه، فأتى النَّبِيّ ﷺ في فِناءِ الكَعْبة في نفرٍ من أصحابه، فيهم زيدُ بن حارثة، فلما نَظَروا إلى زيدٍ عَرفُوه وعَرَفَهم ولم يقُمْ إليهم إجلالًا لرسولِ الله ﷺ، فقالوا له: يا زَيدُ، فلم يُجِبْهم، فقال له النَّبِيُّ ﷺ: "مَن هؤلاء يا زيدُ؟ " قال: يا رسول الله، هذا أبي وهذا عمِّي وهذا أخي وهؤلاءِ عشيرتي، فقال النَّبِيّ ﷺ: "قُمْ فَسَلِّمْ عليهم يا زيد" فقام فسلَّم عليهم وسلَّمُوا عليه، ثم قالوا له: امْضِ مَعَنا يا زَيدُ، فقال: ما أُريدُ برسولِ الله ﷺ بدَلًا ولا غيرَه أحدًا، فقالوا: يا محمدُ، إنا مُعطُوكَ بهذا الغلامِ دِياتٍ، فَسَمِّ ما شئتَ فإنا حامِلُوه إليك، فقال: "أسألُكم أن تَشهَدوا أن لا إله إلَّا الله وأني خاتَمُ أنبيائِه ورُسُله، وأُرسِلُه معَكَم" فأَبَوا وتَلكَّؤوا وتَلَجْلَجُوا، فقالوا: تَقبَّلْ منا ما عَرَضْنا عليك من الدنانير، فقال لهم: "هاهنا خَصْلةٌ غيرُ هذِه، قد جَعَلتُ الأمرَ إليه، فإن شاءَ فليَقُمْ وإن شاءَ فليَدخُلْ" قالوا: ما بقي شيْءٌ؟ قالوا: يا زيدُ، قد أذِنَ لك الآنَ محمدٌ، فانطلِقْ معنا، قال: هَيهاتَ هَيهاتَ، ما أُريدُ برسولِ الله ﷺ بدلًا، ولا أُوثِرُ عليه والدًا ولا ولدًا، فأَدارُوه وأَلاصُوه واستعطفُوه وأخبروه خَبَرَ مَن وراءَه من وجْدِهم، فأَبي، وحَلَفَ أَن لا يَلْحَقَهم، قال حارثةُ: أمّا أنا فأُواسِيكَ بنفسي، أنا أشهدُ أن لا إلهَ إِلَّا اللهُ، وأَنَّ محمدًا عبدُه ورسولُه، وأَبى الباقُون (1).
Al-Hasan bin Usamah bin Zayd narrates from his father; he related that Harithah bin Sharahil married a woman of Nabhan, a branch of the tribe of Tayyi', from whom Jabalah, Asma' and Zayd were born. Then that woman died and left her children in the care of their maternal grandfather. Harithah wanted to take them with him, but their maternal grandfather refused and said: "What we have is better for them." Then they agreed that Harithah would take Jabalah and Asma' and leave Zayd there. Then some horsemen of the tribe of Fazarah came from Tihamah, attacked the tribe of Tayyi', took Zayd captive and brought him to the market of Ukaz. The Prophet (peace and blessings be upon him) saw him before his prophethood and said to Khadijah (may Allah be pleased with her): "O Khadijah, I have seen a boy in the market whose qualities are such-and-such." He (peace and blessings be upon him) described his intelligence, manners and handsomeness. "If I had wealth, I would buy him." So Khadijah (may Allah be pleased with her) instructed Waraqah bin Nawfal, and he bought him with the wealth of Khadijah (may Allah be pleased with her). Then he (peace and blessings be upon him) said: "O Khadijah, gift this boy to me of your own free will." She said: "O Muhammad, I see a handsome boy, and I fear that you might sell him or give him away to someone." The Prophet (peace and blessings be upon him) said: "O fortunate one, I have asked for him only so that I may adopt him as my son." She said: "Yes, O Muhammad." So the two of them raised him and took him as their son, and he came to be called Zayd bin Muhammad. Then a man from his tribe came, saw Zayd and recognized him, and asked: "Are you Zayd bin Harithah?" He said: "No, I am Zayd bin Muhammad." He said: "No, rather you are Zayd bin Harithah; the features of your father, your paternal uncles and your maternal uncles are such-and-such. They have worn out their bodies and spent their wealth in searching for you." At that Zayd said (in verse): "I yearn for my people, though I am far away; indeed I am a dweller of this House near the sacred sites (masha'ir). So abandon the grief that has worn you down, and do not wander the earth aimlessly like camels. For, praise be to Allah, I am in the best of families, the finest of Ma'add, noble generation after generation." When this news of him reached Harithah, he said: "I wept for Zayd and I do not know what befell him: is he alive, so that there may be hope for him, or has death come to him? By Allah, I do not know, yet I keep asking: did the plain swallow you, or did the mountain destroy you? Would that I knew whether time will ever bring you back; your return to me is all I need of this world. The sun reminds me of him when it rises, and his memory comes before me when the darkness of evening falls. If the winds blow, they stir up his memory even more; how long my grief and my dread over him have grown! I will drive swift she-camels across the earth with all my effort, and I will not tire of roaming until the camels tire. Until he comes, or my death comes to me; and every person is mortal, even if hope keeps him deceived." Then Harithah bin Sharahil came to Makkah together with his brothers and family. They came to the Prophet (peace and blessings be upon him) in the courtyard of the Ka'bah, where some of his Companions were also present, among them Zayd bin Harithah. When they saw Zayd, they recognized him and Zayd also recognized them, but out of respect for the Messenger of Allah (peace and blessings be upon him) he did not rise to go to them. They said: "O Zayd!" but Zayd gave them no reply. The Prophet (peace and blessings be upon him) asked him: "O Zayd, who are these people?" He said: "O Messenger of Allah, this is my father, this is my paternal uncle, this is my brother, and these are my family." The Prophet (peace and blessings be upon him) said: "Get up and greet them, O Zayd." So he got up and greeted them, and they greeted him. Then they said to Zayd: "O Zayd, come with us." Zayd replied: "I will never want anyone else in place of the Messenger of Allah (peace and blessings be upon him)." They said: "O Muhammad, we are ready to give you blood money (ransom) in exchange for this boy; ask for whatever you wish, and we will bring it to you." He (peace and blessings be upon him) said: "I ask of you that you bear witness that there is no true god except Allah and that I am the last of His prophets and messengers, and then I will send him with you." They refused, hesitated and began to prevaricate, then said: "Accept from us the dinars we have offered you." He (peace and blessings be upon him) said to them: "There is another matter here besides this: I have left the decision to him (Zayd). If he wishes, let him go, and if he wishes, let him stay here." They said: "Now nothing remains, does it?" Then they said: "O Zayd, Muhammad has now given you permission, so come with us." Zayd said: "Never, never! I do not want anyone else in place of the Messenger of Allah (peace and blessings be upon him), and I cannot prefer any father or child over him (peace and blessings be upon him)." They reasoned with Zayd at length, pleaded with him, and told him how overwhelmed with grief the people behind him were for him, but Zayd refused and swore that he would not go with them. Harithah said: "As for me, I devote my own self to you: I bear witness that there is no god worthy of worship except Allah, and that Muhammad is His servant and Messenger." But the rest of them refused.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تحرَّف في النسخ الخطية إلى: لأبيهم، والتصويب من مصادر التخريج.
Note / Clarification: (2) In the manuscripts this was corrupted into "li-abihim"; it has been corrected from the sources of takhrij.
(1) تحرَّف في نسخنا الخطية إلى: جدّهما، بضمير المثنى، وإنما هم ثلاثة أولاد، فالصحيح التعبير بضمير الجمع.
Note / Clarification: (1) In the manuscripts this was corrupted into "jaddihima" (with the dual pronoun), whereas they were three boys, so the plural pronoun is correct.
(2) تحرّف في النسخ الخطية إلى: الوجه، والتصويب من مصادر التخريج.
Note / Clarification: (2) In the manuscripts this was corrupted into "al-wajh"; it has been corrected from the sources of takhrij.
(3) في (ص) و (م): يُرجى.
Note / Clarification: (3) Manuscripts (S) and (M) have "yurja".
(1) بَجَل وتُسكَّن الجيم، واللام ساكنة أبدًا، اسم فِعل بمعنى: حَسْب.
Technical note / Language: "Bajal" (also read with sukun on the jim, while the lam always has sukun) is a verbal noun (ism fi'l) meaning "enough / sufficient" (hasb).
(2) الطَّفَل بفتحتين: وقت مغيب الشمس حين تصفَرّ ويضعُف ضوؤها.
Technical note / Language: "Al-tafal" (with two fathas): the time of sunset, when the sun turns yellow and its light grows faint.
(3) نصُّ العِيس: سَيْر الإبل السَّريع، فالنصُّ: هو السير السريع، والعِيسُ: الإبل البِيض التي في بياضها ظلمة خفيّة.
Technical note / Language: "Nass al-'is": the fast pace of camels. "Al-nass" means a fast pace, and "al-'is" are white camels whose whiteness is mixed with a slight darkness.
(1) خبر محتمل للتحسين، وزيد بن أبي عِقالٍ وأبوه وإن كان فيهما جهالة لم يُعرفا بجرحٍ، وقد رويا قصةً حصلت لجدِّهما زيد بن حارثة، والرجل أدرى وأعلم بأهل بيته على أنه رُوي نحو هذه القصة من وجوه ضعيفةٍ، ولكنها - وإن كانت كذلك - تدلُّ على أنَّ للقصة أصلًا، على شهرتها كذلك عند أهل المغازي والسير، وعليه فلا يُسلَّم للحافظ ابن حجر إنكاره للقصة في "تهذيب التهذيب" في ترجمة أبي عقال هلال بن زيد بن الحسن.
Grading: (1) This report is possibly "hasan" (it may be graded hasan). Although Zayd bin Abi 'Iqal and his father are unknown (jahalah), no criticism of them is known, and they narrated the story of their ancestor Zayd bin Harithah, and a man knows best about his own family.
Corroborating chains and supporting reports: This story is also narrated through other weak chains, which is evidence that it certainly has some basis; in addition, it is well known among the scholars of the Sirah and the Maghazi. Therefore, al-Hafiz Ibn Hajar's rejection of this story in "Tahdhib al-Tahdhib", in the biography of Abu 'Iqal Hilal bin Zayd, cannot be accepted.
وأخرجه ابن مَندَهْ في "معرفة الصحابة" كما في "الإصابة" لابن حجر 1/ 615 - ومن طريقه ابن عساكر في "تاريخ دمشق" 19/ 529 - 531 - وأبو نعيم في "معرفة الصحابة" (1987)، وأبو بكر محمد بن علي بن محمد بن عمر المُطَّوّعي الغازي في "من صبر ظفر" (11) من طرق عن أبي زكريا يحيى بن أيوب بن أبي عِقال، عن عمه زيد بن أبي عِقال بن زيد بن الحسن بن أسامة بن زيد، عن أبيه أبي عِقالِ بن زيد بن الحسن، عن أبيه زيد بن الحسن بن أسامة، عن أبيه الحسن بن أسامة بن زيد، عن أبيه. فزادوا فيه زيدَ بنَ الحسن بن أسامة، وفيه جهالة أيضًا، لكنه من ولد زيد بن حارثة كذلك، فحالُه كحالِ أبي عِقال وولده زيد.
Reference / Source: Ibn Mandah recorded it in "Ma'rifat al-Sahabah" [as cited in "al-Isabah": 1/ 615] (and through his route Ibn 'Asakir: 19/ 529-531), Abu Nu'aym in "Ma'rifat al-Sahabah": (1987), and Abu Bakr Muhammad bin 'Ali bin Muhammad bin 'Umar al-Muttawwi'i al-Ghazi in "Man Sabara Zafira": (11), through various routes from Abu Zakariyya Yahya bin Ayyub bin Abi 'Iqal > his paternal uncle Zayd bin Abi 'Iqal bin Zayd bin al-Hasan bin Usamah bin Zayd.
Technical note: They added to it "Zayd bin al-Hasan bin Usamah", who is also unknown, but he too is among the descendants of Zayd bin Harithah, so his status is like that of Abu 'Iqal and his son Zayd.
وأخرجه تمام الرازي في "فوائده" (1200) و (1201)، وفي "جزء إسلام زيد" (1)، ومن طريقه أخرجه ابن عُساكر 10/ 136 - 139 من طرق عن يحيى بن أيوب بن أبي عقال، أنَّ أباه حدّثه وكان صغيرًا فلم يَعِ عنه، قال: فحدثنى عمي زيد بن أبي عِقال، عن أبيه، أنَّ آباءه حدَّثوه: أن حارثة تزوّج … فذكره.
Reference / Source: Tammam al-Razi recorded it in "al-Fawa'id": (1200) and (1201) and in "Juz' Islam Zayd": (1), and through his route Ibn 'Asakir: 10/ 136-139, through various routes from Yahya bin Ayyub bin Abi 'Iqal, that his father narrated to him but he was young and did not retain it; he said: Then my paternal uncle Zayd bin Abi 'Iqal narrated to me from his father that his forefathers told him that Harithah married … and then he mentioned it.
وقوله: أداروه، من أداره على الأمر، بمعنى: حاوَلَه أن يفعله.
Technical note / Language: His words "adaruh": this is from "adarahu 'ala al-amr", meaning to try to get someone to do something / to entice him.
وقوله: أَلاصُوه، من ألصْتُ الشيءَ: إذا حرَّكْتَه لتنتزعَه عن موضعه.
Technical note / Language: His words "alasuh": this is from "alastu al-shay'", when you shake something in order to pull it out of its place.
وروي نحو هذه القصة من وجوهٍ ضعيفةٍ عند ابن سعد في "طبقاته" 3/ 38 - 40، والزُّبير بن بَكَّار في "الأخبار المُوفَّقِيات" (176)، والطبري في "ذيل المذيَّل" كما في "منتخبه" المطبوع بإثر "تاريخ الطبري" 11/ 495 - 496. قلنا: ورُويَت قصة استرقاق زيد ثم مصيره لخديجة بنحو ما جاء هنا باختصار عن أبي إسحاق السَّبيعي مرسلًا عند أبي القاسم البغوي في "معجم الصحابة" (317)، وابن قانع في "معجم الصحابة" 1/ 162، وابن عبد البر في "الاستيعاب" ص 123، وابن عساكر 19/ 351 - 352.
Corroborating chains and supporting reports: This story is narrated through weak chains in Ibn Sa'd ["al-Tabaqat": 3/ 38-40], al-Zubayr bin Bakkar ["al-Akhbar al-Muwaffaqiyyat": (176)] and al-Tabari ["Dhayl al-Mudhayyal": 11/ 495-496]. We say: the story of Zayd being enslaved and then coming to Khadijah (may Allah be pleased with her) is narrated briefly from Abu Ishaq al-Sabi'i as "mursal" in Abu al-Qasim al-Baghawi ["Mu'jam al-Sahabah": (317)], Ibn Qani' ["Mu'jam al-Sahabah": 1/ 162], Ibn 'Abd al-Barr ["al-Isti'ab": p. 123] and Ibn 'Asakir [19/ 351-352].
وأورد الذهبيُّ في "سير أعلام النبلاء" 1/ 223 قصة رؤية النَّبِيّ ﷺ لزيد يُباع في السوق وسؤاله خديجة أن تشتريه ثم هبتها زيدًا للنبي ﷺ عن أبي فَزَارة راشد بن كيسان العَبْسي مرسلًا.
Reference / Source: Al-Dhahabi, in "Siyar A'lam al-Nubala'": 1/ 223, quoted from Abu Fazarah Rashid bin Kaysan al-'Absi as "mursal" the story of the Prophet (peace and blessings be upon him) seeing Zayd being sold in the market and asking Khadijah (may Allah be pleased with her) to buy him, and then Khadijah gifting him to the Prophet (peace and blessings be upon him).
وقال ابن حجر في "الإصابة" 2/ 600: وقد ذكر ابن إسحاق قصة مجيء حارثة والد زيد في طلبه بنحوه.
Important point / Research: Ibn Hajar said in "al-Isabah": 2/ 600: "Ibn Ishaq mentioned the story of Harithah (the father of Zayd) coming in search of him in a similar way".
وروى شِعرَ حارثة والد زيد الذي قاله لما فَقَد ابنَه زيدًا الواقديُّ عن شيوخه كما سيأتي عند المصنّف بعده.
Details of the narration: And the poem of Harithah (the father of Zayd), which he composed when Zayd went missing, was narrated by al-Waqidi from his shaykhs, as will come with the author after this.
Note / Clarification: (2) In the manuscripts this was corrupted into "li-abihim"; it has been corrected from the sources of takhrij.
(1) تحرَّف في نسخنا الخطية إلى: جدّهما، بضمير المثنى، وإنما هم ثلاثة أولاد، فالصحيح التعبير بضمير الجمع.
Note / Clarification: (1) In the manuscripts this was corrupted into "jaddihima" (with the dual pronoun), whereas they were three boys, so the plural pronoun is correct.
(2) تحرّف في النسخ الخطية إلى: الوجه، والتصويب من مصادر التخريج.
Note / Clarification: (2) In the manuscripts this was corrupted into "al-wajh"; it has been corrected from the sources of takhrij.
(3) في (ص) و (م): يُرجى.
Note / Clarification: (3) Manuscripts (S) and (M) have "yurja".
(1) بَجَل وتُسكَّن الجيم، واللام ساكنة أبدًا، اسم فِعل بمعنى: حَسْب.
Technical note / Language: "Bajal" (also read with sukun on the jim, while the lam always has sukun) is a verbal noun (ism fi'l) meaning "enough / sufficient" (hasb).
(2) الطَّفَل بفتحتين: وقت مغيب الشمس حين تصفَرّ ويضعُف ضوؤها.
Technical note / Language: "Al-tafal" (with two fathas): the time of sunset, when the sun turns yellow and its light grows faint.
(3) نصُّ العِيس: سَيْر الإبل السَّريع، فالنصُّ: هو السير السريع، والعِيسُ: الإبل البِيض التي في بياضها ظلمة خفيّة.
Technical note / Language: "Nass al-'is": the fast pace of camels. "Al-nass" means a fast pace, and "al-'is" are white camels whose whiteness is mixed with a slight darkness.
(1) خبر محتمل للتحسين، وزيد بن أبي عِقالٍ وأبوه وإن كان فيهما جهالة لم يُعرفا بجرحٍ، وقد رويا قصةً حصلت لجدِّهما زيد بن حارثة، والرجل أدرى وأعلم بأهل بيته على أنه رُوي نحو هذه القصة من وجوه ضعيفةٍ، ولكنها - وإن كانت كذلك - تدلُّ على أنَّ للقصة أصلًا، على شهرتها كذلك عند أهل المغازي والسير، وعليه فلا يُسلَّم للحافظ ابن حجر إنكاره للقصة في "تهذيب التهذيب" في ترجمة أبي عقال هلال بن زيد بن الحسن.
Grading: (1) This report is possibly "hasan" (it may be graded hasan). Although Zayd bin Abi 'Iqal and his father are unknown (jahalah), no criticism of them is known, and they narrated the story of their ancestor Zayd bin Harithah, and a man knows best about his own family.
Corroborating chains and supporting reports: This story is also narrated through other weak chains, which is evidence that it certainly has some basis; in addition, it is well known among the scholars of the Sirah and the Maghazi. Therefore, al-Hafiz Ibn Hajar's rejection of this story in "Tahdhib al-Tahdhib", in the biography of Abu 'Iqal Hilal bin Zayd, cannot be accepted.
وأخرجه ابن مَندَهْ في "معرفة الصحابة" كما في "الإصابة" لابن حجر 1/ 615 - ومن طريقه ابن عساكر في "تاريخ دمشق" 19/ 529 - 531 - وأبو نعيم في "معرفة الصحابة" (1987)، وأبو بكر محمد بن علي بن محمد بن عمر المُطَّوّعي الغازي في "من صبر ظفر" (11) من طرق عن أبي زكريا يحيى بن أيوب بن أبي عِقال، عن عمه زيد بن أبي عِقال بن زيد بن الحسن بن أسامة بن زيد، عن أبيه أبي عِقالِ بن زيد بن الحسن، عن أبيه زيد بن الحسن بن أسامة، عن أبيه الحسن بن أسامة بن زيد، عن أبيه. فزادوا فيه زيدَ بنَ الحسن بن أسامة، وفيه جهالة أيضًا، لكنه من ولد زيد بن حارثة كذلك، فحالُه كحالِ أبي عِقال وولده زيد.
Reference / Source: Ibn Mandah recorded it in "Ma'rifat al-Sahabah" [as cited in "al-Isabah": 1/ 615] (and through his route Ibn 'Asakir: 19/ 529-531), Abu Nu'aym in "Ma'rifat al-Sahabah": (1987), and Abu Bakr Muhammad bin 'Ali bin Muhammad bin 'Umar al-Muttawwi'i al-Ghazi in "Man Sabara Zafira": (11), through various routes from Abu Zakariyya Yahya bin Ayyub bin Abi 'Iqal > his paternal uncle Zayd bin Abi 'Iqal bin Zayd bin al-Hasan bin Usamah bin Zayd.
Technical note: They added to it "Zayd bin al-Hasan bin Usamah", who is also unknown, but he too is among the descendants of Zayd bin Harithah, so his status is like that of Abu 'Iqal and his son Zayd.
وأخرجه تمام الرازي في "فوائده" (1200) و (1201)، وفي "جزء إسلام زيد" (1)، ومن طريقه أخرجه ابن عُساكر 10/ 136 - 139 من طرق عن يحيى بن أيوب بن أبي عقال، أنَّ أباه حدّثه وكان صغيرًا فلم يَعِ عنه، قال: فحدثنى عمي زيد بن أبي عِقال، عن أبيه، أنَّ آباءه حدَّثوه: أن حارثة تزوّج … فذكره.
Reference / Source: Tammam al-Razi recorded it in "al-Fawa'id": (1200) and (1201) and in "Juz' Islam Zayd": (1), and through his route Ibn 'Asakir: 10/ 136-139, through various routes from Yahya bin Ayyub bin Abi 'Iqal, that his father narrated to him but he was young and did not retain it; he said: Then my paternal uncle Zayd bin Abi 'Iqal narrated to me from his father that his forefathers told him that Harithah married … and then he mentioned it.
وقوله: أداروه، من أداره على الأمر، بمعنى: حاوَلَه أن يفعله.
Technical note / Language: His words "adaruh": this is from "adarahu 'ala al-amr", meaning to try to get someone to do something / to entice him.
وقوله: أَلاصُوه، من ألصْتُ الشيءَ: إذا حرَّكْتَه لتنتزعَه عن موضعه.
Technical note / Language: His words "alasuh": this is from "alastu al-shay'", when you shake something in order to pull it out of its place.
وروي نحو هذه القصة من وجوهٍ ضعيفةٍ عند ابن سعد في "طبقاته" 3/ 38 - 40، والزُّبير بن بَكَّار في "الأخبار المُوفَّقِيات" (176)، والطبري في "ذيل المذيَّل" كما في "منتخبه" المطبوع بإثر "تاريخ الطبري" 11/ 495 - 496. قلنا: ورُويَت قصة استرقاق زيد ثم مصيره لخديجة بنحو ما جاء هنا باختصار عن أبي إسحاق السَّبيعي مرسلًا عند أبي القاسم البغوي في "معجم الصحابة" (317)، وابن قانع في "معجم الصحابة" 1/ 162، وابن عبد البر في "الاستيعاب" ص 123، وابن عساكر 19/ 351 - 352.
Corroborating chains and supporting reports: This story is narrated through weak chains in Ibn Sa'd ["al-Tabaqat": 3/ 38-40], al-Zubayr bin Bakkar ["al-Akhbar al-Muwaffaqiyyat": (176)] and al-Tabari ["Dhayl al-Mudhayyal": 11/ 495-496]. We say: the story of Zayd being enslaved and then coming to Khadijah (may Allah be pleased with her) is narrated briefly from Abu Ishaq al-Sabi'i as "mursal" in Abu al-Qasim al-Baghawi ["Mu'jam al-Sahabah": (317)], Ibn Qani' ["Mu'jam al-Sahabah": 1/ 162], Ibn 'Abd al-Barr ["al-Isti'ab": p. 123] and Ibn 'Asakir [19/ 351-352].
وأورد الذهبيُّ في "سير أعلام النبلاء" 1/ 223 قصة رؤية النَّبِيّ ﷺ لزيد يُباع في السوق وسؤاله خديجة أن تشتريه ثم هبتها زيدًا للنبي ﷺ عن أبي فَزَارة راشد بن كيسان العَبْسي مرسلًا.
Reference / Source: Al-Dhahabi, in "Siyar A'lam al-Nubala'": 1/ 223, quoted from Abu Fazarah Rashid bin Kaysan al-'Absi as "mursal" the story of the Prophet (peace and blessings be upon him) seeing Zayd being sold in the market and asking Khadijah (may Allah be pleased with her) to buy him, and then Khadijah gifting him to the Prophet (peace and blessings be upon him).
وقال ابن حجر في "الإصابة" 2/ 600: وقد ذكر ابن إسحاق قصة مجيء حارثة والد زيد في طلبه بنحوه.
Important point / Research: Ibn Hajar said in "al-Isabah": 2/ 600: "Ibn Ishaq mentioned the story of Harithah (the father of Zayd) coming in search of him in a similar way".
وروى شِعرَ حارثة والد زيد الذي قاله لما فَقَد ابنَه زيدًا الواقديُّ عن شيوخه كما سيأتي عند المصنّف بعده.
Details of the narration: And the poem of Harithah (the father of Zayd), which he composed when Zayd went missing, was narrated by al-Waqidi from his shaykhs, as will come with the author after this.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5012
