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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)
إِنْشَادُ ضِرَارِ بْنِ الْأَزْوَرِ عِنْدَ النَّبِيِّ وَدُعَاؤُهُ لَهُ
Dirar bin al-Azwar (may Allah be pleased with him) reciting poetry before the Prophet (peace and blessings be upon him) and his supplication for him
Mustadrak al-Hakim — Hadith 5115
اُردوEn
أخبرنا أبو عبد الله محمد بن عبد الله الزاهد الأصبَهاني، حدثنا محمد بن الحَسَن (3) بن علي بن البَرِّي، حدثنا أبي، حدثنا ابن المبارك، حدثنا الأعمش، عن يعقوب بن بَحِير، عن ضرار بن الأزْوَر قال: أتيتُ النبيّ ﷺ بلَقُوحٍ من أهلي، فقال لي: "احلُبْها" فذهبتُ لأُجْهدَها، فقال: "لا تُجهِدْها، دَعْ داعيَ اللَّبَنِ" (1). صحيح الإسناد، ولا نحفظ لضرارٍ عن رسول الله ﷺ غيرَ هذا. فأما فضيلتُه، فدعا رسولُ الله ﷺ له لما أنشدَه قصيدتَه التي:
It is narrated from Sayyiduna Dirar bin al-Azwar (may Allah be pleased with him): I came to the Prophet (peace and blessings be upon him) with a milch she-camel belonging to my family. He (peace and blessings be upon him) said to me: "Milk her." I wanted to squeeze her completely dry, but he (peace and blessings be upon him) said: 'La tujhidha, da' da'iya al-laban' (Do not drain her completely; leave some milk in the udder).
This hadith has a sahih (authentic) chain of narration, and we do not know of any other narration of Sayyiduna Dirar (may Allah be pleased with him) from the Messenger of Allah (peace and blessings be upon him) besides this one. As for his virtue, the Messenger of Allah (peace and blessings be upon him) prayed for him when he recited that ode of his which is mentioned in the next narration.
This hadith has a sahih (authentic) chain of narration, and we do not know of any other narration of Sayyiduna Dirar (may Allah be pleased with him) from the Messenger of Allah (peace and blessings be upon him) besides this one. As for his virtue, the Messenger of Allah (peace and blessings be upon him) prayed for him when he recited that ode of his which is mentioned in the next narration.
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) كذا وقع عند المصنف في هذا الموضع روايتُه عن أبي عبد الله محمد بن عبد الله الزاهد الأصبهاني - وهو الصفّار - عن محمد بن الحسن علي بن البَرِّي - وهو ابن بحر البَرِّي - عن أبيه، والمحفوظ في سائر رواياته عن أبي عبد الله الصفّار عن الحسن بن علي بن بحر - والد محمد - عن أبيه علي بن بحر، وهذا هو الصواب، فإن الحسن بن علي لم يدرك ابنَ المبارك قطعًا، إذ توفي ابن المبارك سنة إحدى وثمانين ومئة، وتوفي الحسن سنة ثمانين ومئتين كما أرّخه الذهبي في "تاريخ الإسلام"، ونقل مغلطاي عن مسلمة بن قاسم أنه أرّخ وفاته سنة ثمان وسبعين ومئتين، إذًا فبين وفاتيهما سبعةٌ وتسعون عامًا على أقل تقدير، وإلّا فتسعة وتسعون عامًا، وأما علي بن بحر فلا شك بإدراكه لابن المبارك.
Technical note / Criticism of the chain: With the author (al-Hakim), the narration at this place came as follows: from Abu Abd Allah Muhammad bin Abd Allah al-Zahid al-Asbahani (al-Saffar), from Muhammad bin al-Hasan 'Ali bin al-Barri (Ibn Bahr al-Barri), from his father. But what is "mahfuz" in his other narrations is that Abu Abd Allah al-Saffar narrates from "al-Hasan bin 'Ali bin Bahr" (the father of Muhammad), and he from his father "'Ali bin Bahr". And this is correct (sawab), because al-Hasan bin 'Ali certainly did not live in the time of Abd Allah bin al-Mubarak. Ibn al-Mubarak died in 181 AH, and al-Hasan died in 280 AH (as al-Dhahabi recorded in "Tarikh al-Islam"), or in 278 AH according to what Mughlatay reported; so between their two deaths there is a gap of at least 97 years, or otherwise 99 years. As for 'Ali bin Bahr, there is no doubt that he met Ibn al-Mubarak.
(1) مرفوعه حسن لغيره، وهذا إسناد رجاله ثقات غير يعقوب بن بَحير، فلا يُعرف، وقد اختُلف في تعيين التابعي على الأعمش كما تقدَّم بيانه برقم (2397).
Grading: Its marfu' part is "hasan li-ghayrihi" (hasan due to supporting evidence), and the narrators of this chain are thiqah except Ya'qub bin Bahir, who is not known (majhul). There is also disagreement about identifying the Successor from whom al-A'mash narrates, as has been explained earlier at number (2397).
Technical note / Criticism of the chain: With the author (al-Hakim), the narration at this place came as follows: from Abu Abd Allah Muhammad bin Abd Allah al-Zahid al-Asbahani (al-Saffar), from Muhammad bin al-Hasan 'Ali bin al-Barri (Ibn Bahr al-Barri), from his father. But what is "mahfuz" in his other narrations is that Abu Abd Allah al-Saffar narrates from "al-Hasan bin 'Ali bin Bahr" (the father of Muhammad), and he from his father "'Ali bin Bahr". And this is correct (sawab), because al-Hasan bin 'Ali certainly did not live in the time of Abd Allah bin al-Mubarak. Ibn al-Mubarak died in 181 AH, and al-Hasan died in 280 AH (as al-Dhahabi recorded in "Tarikh al-Islam"), or in 278 AH according to what Mughlatay reported; so between their two deaths there is a gap of at least 97 years, or otherwise 99 years. As for 'Ali bin Bahr, there is no doubt that he met Ibn al-Mubarak.
(1) مرفوعه حسن لغيره، وهذا إسناد رجاله ثقات غير يعقوب بن بَحير، فلا يُعرف، وقد اختُلف في تعيين التابعي على الأعمش كما تقدَّم بيانه برقم (2397).
Grading: Its marfu' part is "hasan li-ghayrihi" (hasan due to supporting evidence), and the narrators of this chain are thiqah except Ya'qub bin Bahir, who is not known (majhul). There is also disagreement about identifying the Successor from whom al-A'mash narrates, as has been explained earlier at number (2397).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5115
