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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)
قِصَّةُ إِسْلَامِ خَالِدِ بْنِ سَعِيدٍ وَمَصَائِبِهِ فِيهِ
The story of Khalid bin Sa'id (may Allah be pleased with him) accepting Islam and the trials he faced for it
Mustadrak al-Hakim — Hadith 5160
اُردوEn
حدثنا أبو عبد الله الأصبهاني، حدثنا الحسن بن الجَهْم، حدثنا الحسين بن الفَرَج، حدثنا محمد بن عمر، حدثني جعفر بن محمد بن خالد بن الزُّبير، عن محمد بن عبد الله بن عمرو بن عثمان، قال: كان إسلامُ خالدٍ قديمًا، وكان أولَ إخوتِه أسلَم قَبلُ، وكان بَدْءُ إسلامه أنه رأى في النوم أنه وُقِف به على شَفِير النار، فذكر من سَعَتِها ما اللهُ أعلمُ، ويَرى في النوم كأنَّ أباهُ يَدفَعُه فيها، ويرى رسولَ الله ﷺ آخِذًا بحَقْوَيهِ لا يَقَعْ، ففَزِع من نومِه، فقال: أحلِفُ بالله إنَّ هذه لَرُؤيا حَقٍّ، فلقيَ أبا بكر بن أبي قُحَافة، فذكر ذلك له، فقال أبو بكر: أُريدَ بك خيرٌ، هذا رسولُ الله ﷺ فاتَّبِعه، فإنك ستتَّبِعُه وتدخلُ معه في الإسلام، والإسلامُ يَحجُزُك أن تَدخُلَ فيها، وأبوك واقعٌ فيها، فلقي رسول الله ﷺ وهو بأجيادٍ، فقال: يا محمدُ، إلامَ تَدعُو؟ فقال: "أدعُو إلى الله وحدَه لا شَريكَ له، وأنَّ محمدًا عبدُه ورسولُه، وتَخلَعُ ما كنتَ عليه من عِبادة حَجَرٍ لا يُضُرُّ ولا يَنفَعُ، ولا يدري مَن عَبَدَه ممَّن لم يَعبُدْه" قال خالدٌ: فإني أشهدُ أن لا إله إلَّا الله، وأشهدُ أنك رسولُ الله، فسُرَّ رسولُ الله ﷺ بإسلامِه، وتَغيَّب خالد، وعَلِمَ أبوه بإسلامه، فأرسل في طلبه (1) مَن بَقيَ من ولَدِه ممَّن لم يُسلِمْ ورافعًا مولاه، فوجدوه، فأتَوْا به أباهُ أبا أُحَيحَة، فأنَّبَه وبَكَّتَه وضربه بصَرِيمةٍ في يدِه حتى كَسَرها على رأسِه، ثم قال: اتَّبعتَ محمدًا وأنت تَرى خِلافَه قومَه، وما جاء به من عَيبِ آلهَتِهم وعَيبِه مَن مضى من آبائهم، فقال خالدٌ: قد صَدَقَ واللهِ واتَّبعتُه، فغَضِبَ أبوه أبو أُحَيحَة ونالَ منه وشَتَمَه، ثم قال: اذهبْ يا لُكَعُ حيث شئتَ، والله لأمنَعنَّك القُوتَ، فقال خالدٌ: إن مَنَعتَني فإنَّ الله ﷿ يَرزُقُني ما أعِيشُ به، فأخرجَه، وقال لِبَنِيه: لا يُكلِّمُه أحدٌ منكم إلَّا صنعتُ به ما صنعتُ به، فانصرف خالدٌ إلى رسول الله ﷺ، فكان يُكرِمُه ويكونُ معه (2).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5082 - حذفه الذهبي من التلخيص لضعفه
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5082 - حذفه الذهبي من التلخيص لضعفه
The acceptance of Islam by Sayyiduna Khalid bin Sa'id (may Allah be pleased with him) was very early, and he was the first of his brothers to become Muslim. His Islam began in this way: he saw in a dream that he was standing at the edge of a huge pit of fire (whose vastness Allah alone knows best), and he saw in the dream as though his father was pushing him into that fire, while the Messenger of Allah (peace and blessings be upon him) had taken hold of him by the waist so that he would not fall. He woke up in alarm and said: By Allah! This is certainly a true dream. Then he met Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him) and related his dream, and Abu Bakr (may Allah be pleased with him) said: Good has been intended for you. This is the Messenger of Allah (peace and blessings be upon him), so follow him. You will surely follow him and enter Islam with him, and Islam will save you from falling into the fire, whereas your father is going to fall into it. So he met the Messenger of Allah (peace and blessings be upon him) at Ajyad and asked: O Muhammad (peace and blessings be upon him)! To what do you call? He (peace and blessings be upon him) said: "I call to Allah, alone, without partner, and to the testimony that Muhammad is His servant and Messenger, and that you abandon the worship of stones that can neither harm nor benefit, and which do not even know who worships them and who does not." Khalid said: I bear witness that there is no god but Allah, and I bear witness that you are the Messenger of Allah. The Messenger of Allah (peace and blessings be upon him) was very pleased at his acceptance of Islam. Then Khalid went into hiding. When his father Abu Uhayhah learned of his acceptance of Islam, he sent those of his sons who had not yet accepted Islam, along with his slave Rafi', to search for him. When they found him, he was brought to his father, who rebuked him harshly, reproached him, and struck him on the head with a stick he had in his hand so hard that it broke. Then he said: You have followed Muhammad even though you see that he opposes his people, and that he has found fault with our gods and our forefathers? Khalid said: By Allah! He has spoken the truth, and I have followed him. At this his father became angry, reviled him and cursed him, then said: Go wherever you please, you fool! By Allah, I will cut off your food and drink. Khalid replied: If you cut off my provision, then Allah, the Mighty and Majestic, will surely provide me with what I need to live on. So he turned him out and said to his sons: Whoever among you speaks to him, I will do to him what I have done to this one. So Khalid went to the Messenger of Allah (peace and blessings be upon him), who (peace and blessings be upon him) used to honour him, and he remained with him (peace and blessings be upon him).
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في نسخنا الخطية: طلب، بدون هاء الضمير، وهو خطأ، والمثبت على الصواب من رواية البيهقي في "دلائل النبوة" عن أبي عبد الله الحاكم، بإسناده هذا، وهو كذلك في "طبقات ابن سعد" عن شيخه محمد بن عمر الواقدي.
Technical note / Defect ('illah): (1) In our manuscripts this word is "talaba" (without the pronoun suffix ha'), which is a mistake. We established the correct word (talabahu) from al-Bayhaqi's "Dala'il al-Nubuwwah", narrated from Abu 'Abdullah al-Hakim with this same chain, and likewise it is reported in Ibn Sa'd's "al-Tabaqat" from his shaykh Muhammad bin 'Umar al-Waqidi.
(2) خبر أبي أحيحة مع ابنه خالد حسن لغيره إن شاء الله، وهذا إسناد مُعضل من أجل أنَّ محمد بن عبد الله بن عمرو بن عثمان بن عفان من تبع الأتباع، لكن روى محمدُ بن عمر - وهو الواقدي - خبر أبي أحيحة سعيد بن العاص مع ابنه خالد لما أسلم من طريق أخرى تقدَّمت عند المصنف برقم (5122)، لكن لم يسُق النبي هنا بتمامه، وساقه ابن سعد في "طبقاته" 4/ 88 و 89 من تلك الطريق المشار إليها، وهي معضلة كذلك، لكن باجتماعهما يقوى الخبر إن شاء الله.
Grading: (2) The report of Abu Uhayhah with his son Khalid is "hasan li-ghayrihi" (in sha' Allah).
Technical note / Defect ('illah): This chain is "mu'dal", because "Muhammad bin 'Abdullah bin 'Amr bin 'Uthman bin 'Affan" is among the followers of the Successors (tab' al-tabi'in). However, Muhammad bin 'Umar (al-Waqidi) narrated the report of Abu Uhayhah Sa'id bin al-'As with his son Khalid (at the time he accepted Islam) through another route, which has passed with the author (al-Hakim) at number (5122).
Note / Clarification: But there he did not narrate it in full. Ibn Sa'd narrated it in full in his "al-Tabaqat" [4/ 88, 89] through that same route. Although that chain too is "mu'dal", by the combination of the two the report is strengthened (in sha' Allah).
وأما قصة الرؤيا التي رآها خالد بن سعيد فلم تَرِد إلّا في هذه الطريق التي هنا.
Important point: As for the story of the dream (ru'ya) that Khalid bin Sa'id saw, it has come only through this route mentioned here.
وقد روي في رؤياه التي رآها غير ذلك، وهو ما أخرجه الحُسينُ المحاملي في "أماليه" (248)، والدارقطني في "الأفراد" (60)، والخطيب في "موضح أوهام الجمع والتفريق" 1/ 19 - 20، وابن عساكر في "تاريخ دمشق" 16/ 67 - 68 من طريق محمد بن عمر الواقدي، عن إسماعيل بن إبراهيم بن عقبة، عن عمه موسى بن عقبة، عن أم خالد بنت خالد بن سعيد، قالت: لما كان قبيل مبعث النبي ﷺ بينا خالد بن سعيد ذات ليلة نائم، قال: رأيت كأنه غشيت مكة ظلمة حتى لا يبصر امرؤ كفَّه، فبينا هو كذلك إذ خرج نور، ثم علا في السماء، فأضاء في البيت، ثم أضاءت مكة كلها، ثم إلى نجدٍ ثم إلى يثرب، فأضاء، حتى إني لأنظر إلى البُسر في النخل، فاستيقظت، فقصصتها على أخي عمرو بن سعيد، وكان جَزْلَ الرأي، فقال: يا أخي إنَّ هذا الأمر يكون في بني عبد المطلب، ألا ترى أنه خرج من حفيرة أبيهم. قال خالد: فإنه لما هداني الله به إلى الإسلام … وهذا فيه الواقدي أيضًا، ولكن إسناده من فوق الواقدي كلهم ثقات، وروي نحوه عند ابن سعد 1/ 139 من مرسل صالح بن كيسان، فهذا أصح في رؤيا خالد بن سعيد التي كانت سببًا في إسلامه، والله أعلم.
Corroborating chains and supporting reports: Something else has also been narrated about his dream.
Reference / Source: Al-Husayn al-Mahamili narrated it in "al-Amali" (248), al-Daraqutni in "al-Afrad" (60), al-Khatib in "Mudih Awham al-Jam' wa al-Tafriq" [1/ 19-20] and Ibn 'Asakir in "Tarikh Dimashq" [16/ 67-68] by way of Muhammad bin 'Umar al-Waqidi. He narrates from Isma'il bin Ibrahim bin 'Uqbah, from his paternal uncle Musa bin 'Uqbah, from Umm Khalid bint Khalid bin Sa'id.
Details of the narration: She said: A little while before the Prophet's (peace and blessings be upon him) mission, Khalid bin Sa'id was asleep one night. He said: "I saw that darkness had covered Makkah, so that a person could not even see his own hand. While it was like that, a light came out, then rose into the sky, then shone in the House (of Allah), then lit up the whole of Makkah, then the light spread to Najd and then to Yathrib (Madinah), until I could see the unripe dates (busr) on the palm trees. I woke up and related this dream to my brother 'Amr bin Sa'id (who was very sensible). He said: O my brother! This matter will appear among Banu 'Abd al-Muttalib; do you not see that it came out of the well dug by their father ('Abd al-Muttalib) (Zamzam)?" Khalid said: "Then when Allah guided me to Islam..."
Grading: This also contains "al-Waqidi", but all the narrators of the chain above al-Waqidi are thiqah. A similar narration is also reported in Ibn Sa'd [1/ 139] from the "mursal" narration of Salih bin Kaysan.
Important point: So regarding the dream of Khalid bin Sa'id (which became the cause of his accepting Islam), this narration is more correct. And Allah knows best.
والصَّرِيمة: القِطعة من النخل أو غيره.
Note / Clarification: "Al-sarimah" means a piece (or portion) of palm trees or of something else.
Technical note / Defect ('illah): (1) In our manuscripts this word is "talaba" (without the pronoun suffix ha'), which is a mistake. We established the correct word (talabahu) from al-Bayhaqi's "Dala'il al-Nubuwwah", narrated from Abu 'Abdullah al-Hakim with this same chain, and likewise it is reported in Ibn Sa'd's "al-Tabaqat" from his shaykh Muhammad bin 'Umar al-Waqidi.
(2) خبر أبي أحيحة مع ابنه خالد حسن لغيره إن شاء الله، وهذا إسناد مُعضل من أجل أنَّ محمد بن عبد الله بن عمرو بن عثمان بن عفان من تبع الأتباع، لكن روى محمدُ بن عمر - وهو الواقدي - خبر أبي أحيحة سعيد بن العاص مع ابنه خالد لما أسلم من طريق أخرى تقدَّمت عند المصنف برقم (5122)، لكن لم يسُق النبي هنا بتمامه، وساقه ابن سعد في "طبقاته" 4/ 88 و 89 من تلك الطريق المشار إليها، وهي معضلة كذلك، لكن باجتماعهما يقوى الخبر إن شاء الله.
Grading: (2) The report of Abu Uhayhah with his son Khalid is "hasan li-ghayrihi" (in sha' Allah).
Technical note / Defect ('illah): This chain is "mu'dal", because "Muhammad bin 'Abdullah bin 'Amr bin 'Uthman bin 'Affan" is among the followers of the Successors (tab' al-tabi'in). However, Muhammad bin 'Umar (al-Waqidi) narrated the report of Abu Uhayhah Sa'id bin al-'As with his son Khalid (at the time he accepted Islam) through another route, which has passed with the author (al-Hakim) at number (5122).
Note / Clarification: But there he did not narrate it in full. Ibn Sa'd narrated it in full in his "al-Tabaqat" [4/ 88, 89] through that same route. Although that chain too is "mu'dal", by the combination of the two the report is strengthened (in sha' Allah).
وأما قصة الرؤيا التي رآها خالد بن سعيد فلم تَرِد إلّا في هذه الطريق التي هنا.
Important point: As for the story of the dream (ru'ya) that Khalid bin Sa'id saw, it has come only through this route mentioned here.
وقد روي في رؤياه التي رآها غير ذلك، وهو ما أخرجه الحُسينُ المحاملي في "أماليه" (248)، والدارقطني في "الأفراد" (60)، والخطيب في "موضح أوهام الجمع والتفريق" 1/ 19 - 20، وابن عساكر في "تاريخ دمشق" 16/ 67 - 68 من طريق محمد بن عمر الواقدي، عن إسماعيل بن إبراهيم بن عقبة، عن عمه موسى بن عقبة، عن أم خالد بنت خالد بن سعيد، قالت: لما كان قبيل مبعث النبي ﷺ بينا خالد بن سعيد ذات ليلة نائم، قال: رأيت كأنه غشيت مكة ظلمة حتى لا يبصر امرؤ كفَّه، فبينا هو كذلك إذ خرج نور، ثم علا في السماء، فأضاء في البيت، ثم أضاءت مكة كلها، ثم إلى نجدٍ ثم إلى يثرب، فأضاء، حتى إني لأنظر إلى البُسر في النخل، فاستيقظت، فقصصتها على أخي عمرو بن سعيد، وكان جَزْلَ الرأي، فقال: يا أخي إنَّ هذا الأمر يكون في بني عبد المطلب، ألا ترى أنه خرج من حفيرة أبيهم. قال خالد: فإنه لما هداني الله به إلى الإسلام … وهذا فيه الواقدي أيضًا، ولكن إسناده من فوق الواقدي كلهم ثقات، وروي نحوه عند ابن سعد 1/ 139 من مرسل صالح بن كيسان، فهذا أصح في رؤيا خالد بن سعيد التي كانت سببًا في إسلامه، والله أعلم.
Corroborating chains and supporting reports: Something else has also been narrated about his dream.
Reference / Source: Al-Husayn al-Mahamili narrated it in "al-Amali" (248), al-Daraqutni in "al-Afrad" (60), al-Khatib in "Mudih Awham al-Jam' wa al-Tafriq" [1/ 19-20] and Ibn 'Asakir in "Tarikh Dimashq" [16/ 67-68] by way of Muhammad bin 'Umar al-Waqidi. He narrates from Isma'il bin Ibrahim bin 'Uqbah, from his paternal uncle Musa bin 'Uqbah, from Umm Khalid bint Khalid bin Sa'id.
Details of the narration: She said: A little while before the Prophet's (peace and blessings be upon him) mission, Khalid bin Sa'id was asleep one night. He said: "I saw that darkness had covered Makkah, so that a person could not even see his own hand. While it was like that, a light came out, then rose into the sky, then shone in the House (of Allah), then lit up the whole of Makkah, then the light spread to Najd and then to Yathrib (Madinah), until I could see the unripe dates (busr) on the palm trees. I woke up and related this dream to my brother 'Amr bin Sa'id (who was very sensible). He said: O my brother! This matter will appear among Banu 'Abd al-Muttalib; do you not see that it came out of the well dug by their father ('Abd al-Muttalib) (Zamzam)?" Khalid said: "Then when Allah guided me to Islam..."
Grading: This also contains "al-Waqidi", but all the narrators of the chain above al-Waqidi are thiqah. A similar narration is also reported in Ibn Sa'd [1/ 139] from the "mursal" narration of Salih bin Kaysan.
Important point: So regarding the dream of Khalid bin Sa'id (which became the cause of his accepting Islam), this narration is more correct. And Allah knows best.
والصَّرِيمة: القِطعة من النخل أو غيره.
Note / Clarification: "Al-sarimah" means a piece (or portion) of palm trees or of something else.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5160
