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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 الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيِّ رَضِيَ اللَّهُ عَنْهُ
Virtues of al-Harith bin Hisham al-Makhzumi (may Allah be pleased with him): he died in the plague of Amwas
Mustadrak al-Hakim — Hadith 5294
اُردوEn
حدثنا أبو عمر محمد بن عبد الواحد الزاهد صاحب ثَعلَب، حدثنا الحسن بن عُلَيل (6) العَنَزي، حدثنا مصعب بن عبد الله الزُّبيري، عن أبيه، قال: كان الحارثُ بنُ هشامٍ ممَّن شهد بدرًا مع المشركين، فانهزم فيمن انْهزَم، فعيَّره حسانُ بن ثابت، فقال: إن كنتِ كاذبةَ الذي حدَّثْتِني … فنَجَوتِ مَنْجَى الحارثِ بن هشامِ تَرَكَ الأحِبّةَ أن يُقاتلَ دُونَهمْ … ونَجَا برأسِ طِمِرَّةٍ ولِجَامِ فقال الحارث بن هشام يَعتذِر من فِرارِه يومَئِذٍ: اللهُ يَعلَمُ ما تركتُ قتالَهمْ … حتى رَمَوْا فَرَسي بأشقرَ مُزبِدِ فعلمتُ أني إنْ أُقاتِلْ واحدًا … أُقتَل، ولا يَنْكَأْ عَدُوِّيَ مَشْهَدي فصَدَرتُ عنهم والأحِبَّةُ بينَهُمْ … طَمَعًا لهم بعِقابِ يومٍ مُفسدِ ثم غزا أُحُدًا مع المشركين، ولم يزَلْ مُتمسّكًا بالشَّرك حتى أسلمَ يوم فتح مكة (1). قد روت عائشةُ عن الحارث:
Mus'ab bin Abdullah al-Zubayri narrates from his father that al-Harith bin Hisham was among those who took part in the Battle of Badr with the polytheists, and was defeated and fled. Sayyiduna Hassan bin Thabit (may Allah be pleased with him) taunted him for this and composed verses about him: "If what you told me was a lie, / then you escaped as al-Harith bin Hisham escaped; / he abandoned his loved ones, though he should have fought for them, / and escaped with only his horse and its bridle." Then al-Harith bin Hisham composed these verses in apology for fleeing that day: "Allah knows well that I did not abandon fighting them (without reason), / until they struck my horse with a tawny, foaming horse; / then I knew that if I fought alone, / I would be killed, and my presence on the field would not harm my enemy at all; / so I turned back from them, while my loved ones were among them, / in the hope of (a chance of) revenge against them on another day." Then he took part in the Battle of Uhud with the polytheists, and remained firmly attached to polytheism until he accepted Islam on the day of the Conquest of Makkah.
Explanation & Benefits
Shaykh Adil Murshid et al.
(6) في المطبوع: عليّ وقال ابن نقطة في "إكمال الإكمال": اسمه عليُّ ولقبه عُليل. وسقط اسم والد الحسن من (ص) و (م)، ففي (ص) قال: الحسن العَنَزي، وفي (م): الحسن بن العَنَزي.
Note / Clarification: (6) In the printed edition it is "'Ali". Ibn Nuqtah said in "Ikmal al-Ikmal": "His name is 'Ali and his nickname 'Ulayl." In manuscripts (S) and (M) the name of al-Hasan's father has dropped out; (S) has "al-Hasan al-'Anazi" and (M) "al-Hasan bin al-'Anazi".
(1) وهو في "نسب قريش" لمصعب بن عبد الله الزُّبيري ص 301 - 302 من قوله هو لم يذكر أباه عبد الله الزبيري: وهو ابن مصعب بن ثابت بن عبد الله بن الزبير أمير المدينة واليمن في عهد الرشيد.
Reference / Source: (1) This is in "Nasab Quraysh" (Mus'ab al-Zubayri, pp. 301-302) as his own statement (he did not mention his father, 'Abd Allah al-Zubayri).
Note / Clarification: 'Abd Allah al-Zubayri is the son of Mus'ab bin Thabit bin 'Abd Allah bin al-Zubayr, and was the governor of Madinah and Yemen in the reign of al-Rashid.
والطِّمِرَّة: قال ابن سِيدَه في "المخصص" 2/ 101: فرسٌ طِمِرٌ وطُمْرُورٌ وطِمْرِيرَ: جَوادٌ، والأنثى طِمِرَّة. والجواد يعني السريع كما في "مجمل اللغة" لابن فارس 1/ 202.
Note / Clarification: "al-Timirrah": Ibn Sidah said in "al-Mukhassas" (2/ 101): For a horse the words "timirr", "tumrur" and "timrir" are used, meaning "jawad" (swift), and for the female "timirrah". "al-Jawad" means swift (see: Mujmal al-Lughah, Ibn Faris 1/ 202).
والأشقر: هو الدم، والمُزْبِد: الرَّغوة. والمعنى: أنه ما انهزم حتى جُرح فرسُه فَعَلَاه دمُه، أو جُرح هو فعَلَا فرسَه دمُه.
Note / Clarification: "al-Ashqar": this means blood. "al-Muzbid": this means foam. The meaning of the verse is: he did not flee in defeat until his horse was wounded and its blood flowed over it, or he himself was wounded and his blood flowed over his horse.
ويَنْكأ: معناه المبالغة في الأذى والضرر، وهو لغةٌ في نَكَى يَنْكي. والمعنى: لا يضرُّ حُضوري أعدائي.
Note / Clarification: "yanka'u": it means going to extremes in causing harm and injury. It is a dialectal variant of "naka yanki". The meaning is: my presence does no harm to my enemies.
Note / Clarification: (6) In the printed edition it is "'Ali". Ibn Nuqtah said in "Ikmal al-Ikmal": "His name is 'Ali and his nickname 'Ulayl." In manuscripts (S) and (M) the name of al-Hasan's father has dropped out; (S) has "al-Hasan al-'Anazi" and (M) "al-Hasan bin al-'Anazi".
(1) وهو في "نسب قريش" لمصعب بن عبد الله الزُّبيري ص 301 - 302 من قوله هو لم يذكر أباه عبد الله الزبيري: وهو ابن مصعب بن ثابت بن عبد الله بن الزبير أمير المدينة واليمن في عهد الرشيد.
Reference / Source: (1) This is in "Nasab Quraysh" (Mus'ab al-Zubayri, pp. 301-302) as his own statement (he did not mention his father, 'Abd Allah al-Zubayri).
Note / Clarification: 'Abd Allah al-Zubayri is the son of Mus'ab bin Thabit bin 'Abd Allah bin al-Zubayr, and was the governor of Madinah and Yemen in the reign of al-Rashid.
والطِّمِرَّة: قال ابن سِيدَه في "المخصص" 2/ 101: فرسٌ طِمِرٌ وطُمْرُورٌ وطِمْرِيرَ: جَوادٌ، والأنثى طِمِرَّة. والجواد يعني السريع كما في "مجمل اللغة" لابن فارس 1/ 202.
Note / Clarification: "al-Timirrah": Ibn Sidah said in "al-Mukhassas" (2/ 101): For a horse the words "timirr", "tumrur" and "timrir" are used, meaning "jawad" (swift), and for the female "timirrah". "al-Jawad" means swift (see: Mujmal al-Lughah, Ibn Faris 1/ 202).
والأشقر: هو الدم، والمُزْبِد: الرَّغوة. والمعنى: أنه ما انهزم حتى جُرح فرسُه فَعَلَاه دمُه، أو جُرح هو فعَلَا فرسَه دمُه.
Note / Clarification: "al-Ashqar": this means blood. "al-Muzbid": this means foam. The meaning of the verse is: he did not flee in defeat until his horse was wounded and its blood flowed over it, or he himself was wounded and his blood flowed over his horse.
ويَنْكأ: معناه المبالغة في الأذى والضرر، وهو لغةٌ في نَكَى يَنْكي. والمعنى: لا يضرُّ حُضوري أعدائي.
Note / Clarification: "yanka'u": it means going to extremes in causing harm and injury. It is a dialectal variant of "naka yanki". The meaning is: my presence does no harm to my enemies.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5294
