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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 فَتْحِ أَصْبَهَانَ فِي إِمَارَةِ النُّعْمَانِ بْنِ مُقَرِّنٍ
The conquest of Isfahan under the command of al-Nu'man bin Muqarrin (may Allah be pleased with him) and the practice of the Prophet (peace and blessings be upon him) for victory in battle
Mustadrak al-Hakim — Hadith 5362
اُردوEn
حدثنا علي بن حَمْشاذَ العدل، حدثنا علي بن عبد العزيز، حدثنا حَجّاج بن مِنْهال، حدثنا حماد بن سَلَمة، حدثنا أبو عِمران الجَوْني، عن علقمة بن عبد الله المُزَني، عن مَعقِل بن يَسار: أنَّ عمر بن الخطاب شاوَرَ الهُرمُزانَ فِي أَصبَهانَ وفارسَ وأَذْربِيجانَ، فقال: يا أمير المؤمنين، أصبهانُ الرأسُ، وفارسُ وأَذْرَبِيجانُ الجناحان، فإذا قطعتَ أحدَ الجناحين، ناءَ الرأسُ (3) بالجناح، وإن قطعتَ الرأسَ وقع (4) الجناحان، فابدأ بأصبَهانَ، فدخل عمرُ المسجدَ، فإذا هو بالنعمانِ بن مُقَرِّن يُصلِّي، فانتظره حتى قضى صلاتَه، فقال له: إني مُستعمِلُك، فقال: أما جابيًا فلا، وأما غازيًا فنَعَم؟ قال: فإنك غازٍ، فسَرَحَه، وبعثَ إلى أهل الكوفة أن يُمِدُّوه ويَلْحَقُوا به، وفيهم حذيفةُ بن اليمان والمُغيرة بن شعبة والزُّبير بن العوّام والأشعث بن قيس وعمرو بن مَعْدِي كَرِب وعبد الله بن عمرو، فأتاهم النعمان وبينه وبينهم نهر، فبعث إليهم المغيرةَ بنَ شعبة رسولًا، ومَلِكُهم ذو الحاجبين (1)، فاستشار أصحابَه، فقال: ما تَرَون، أقعُدُ لهم في هيئة الحرب أو في هيئة المُلك وبَهجَتِه؟ فجلس في هيئة المُلك وبَهجَته على سريرٍ، ووضع التاجَ على رأسِه وحولَه سِماطَين (2) عليهم ثياب الدِّيْباج، والقِرَطةُ، والأسْوِرَةُ، فجاء المغيرة بن شعبة، فأُخِذ بضَبْعَيه وبيده الرمحُ والترسُ والناسُ حولَه سِماطَين على بِساطٍ له، فجعل يَطعُنه برُمحِه، فخرَّقه لكي يَتطيّروا، فقال له ذو الحاجبين (3): إنكم يا معشرَ العرب أصابَكم جوعٌ شديدٌ وجَهدٌ فخَرجتُم، فإن شئتُم مِرْناكم ورجعتُم إلى بلادكم، فتكلَّم المغيرةُ فحمدَ الله وأثنى عليه، وقال: إنا كنا مَعشَر العرب نأكل الجِيَف والمَيتة، وكان الناسُ يَطَؤُونا ولا نَطَؤُهم، فابتعثَ اللهُ منا رسولًا في شَرَفٍ منا؛ أوسطُنا حَيًّا، وأصدقنا حديثًا، وإنه وعدَنا أنَّ هاهنا ستُفتَح علينا، وقد وجدْنا جميعَ ما وعدَنا حقًّا، وإني لأرى هاهنا بِزَّةً وهيئةً ما أَرى مَن معي بذاهِبينَ حتى يأخُذُوه، فقال المغيرةُ: فقالت لي نفسي: لو جمعتَ جَرامِيزَك فوَثَبَتَ وَثْبةً فجلستَ معه على السَّرير، إذ وجدتُ غَفْلَةً فَزَجَروني (4)، وجعلوا يَجَؤُونه، فقلت: أرأيتُم إن كنتُ أنا استَحْمَقتُ (1)، فإن هذا لا يُفعَل بالرُّسُل، وإنا لا نفعل هذا برُسُلكم إذا أَتَوْنا، فقال: إن شئتُم قَطَعْنا إليكم، وإن شئتُم قطعتُم إلينا، فقلتُ: بل نَقطَعُ إليكم. فقَطَعْنا إليهم، وصافَفْناهم فتسَلْسَلُوا كُلُّ سبعةٍ في سلسلةٍ، وخمسةٍ في سلسلة، حتى لا يَفِرُّوا، قال: فرامَونا حتى أسرعُوا فينا، فقال المغيرةُ للنعمان: إنَّ القومَ قد أسرَعُوا فينا، فاحمِلْ، فقال: إنك ذو مناقبَ، وقد شهدتَ مع رسولِ الله ﷺ، ولكنّي أنا شهدتُ رسولَ الله ﷺ إذا لم يُقاتِل أولَ النهارِ أخَّر القتالَ حتى تزولَ الشمسُ وتَهُبَّ الرياحُ، وينزلُ النصرُ، فقال النعمان: يا أيها الناس، أَهتزُّ ثلاثَ هَزّاتٍ، فَأَمَّا الهَزّةُ الأولى فليَقضِ الرجلُ، حاجتَه، وأمَّا الثانية فلينظر الرجلُ في سلاحِه وسَيفِه، وأما الثالثة فإني حاملٌ فاحمِلُوا، فإن قُتِل أحدٌ فلا يَلْوي أحدٌ على أحدٍ، وإن قُتِلتُ فلا تَلْوُوا عليَّ، وإني داعٍ الله بدعوةٍ، فعزمتُ على كلِّ امرئ منكم لَمَا أمَّن عليها، فقال: اللهمَّ ارزُق اليومَ النعمانَ شهادةً بنَصْر المسلمين وافتَحْ عليهم، فأمَّن القومُ، وهَزَّ لواءَه ثلاثَ مراتٍ، ثم حَمَل، فكان أولَ صَرِيعِ، فذكرتُ وصيَّتَه فلم ألْوِ عليه، وأَعلمْتُ مكانَه، فكنا إذا قَتلْنا رجلًا منهم شُغِل عنا أصحابُه يَجُرُّونه، ووقع ذو الحاجِبَين (2) من بَغْلتِه الشهباءِ، فانشَقَّ بطنُه، وفَتحَ اللهُ على المسلمين، فأتيتُ النعمانَ وبه رَمَقٌ، فأتيتُه بماءٍ فجعلتُ أصُبُّه على وجهه أغسِلُ الترابَ عن وجهِه، فقال: مَن هذا؟ فقلت: مَعقِلُ بن يَسار، فقال: ما فعلَ الناسُ؟ فقلت: فَتحَ اللهُ عليهم، فقال: الحمدُ لله، اكتُبوا بذلك إلى عُمر، وفاضَتْ نفسه، فاجتمع الناسُ إلى الأشعثِ بن قيس، قال: فأتينا أمَّ ولدِه فقُلْنا: هل عَهِدَ إليك عَهْدًا؟ قالت: لا، إلَّا سُفَيطٌ له فيه كتابٌ، فقرأتُه فإذا فيه: إن قُتل فلانٌ ففُلان، وإن قُتل فلانٌ … (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5279 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5279 - سكت عنه الذهبي في التلخيص
It is narrated from Sayyiduna Ma'qil bin Yasar (may Allah be pleased with him) that Sayyiduna Umar bin al-Khattab (may Allah be pleased with him) consulted al-Hurmuzan about (the conquest of) Isfahan, Fars and Azerbaijan. He said: O Commander of the Faithful, Isfahan is the "head", and Fars and Azerbaijan are its two "wings". If you cut off one wing, the head will stay up with the other wing; but if you cut off the head, both wings will fall by themselves. So begin with Isfahan. Then Sayyiduna Umar entered the mosque and found al-Nu'man bin Muqarrin praying. He waited for him to finish his prayer and then said: I want to appoint you as governor (of a region). He replied: If it is for collecting taxes, then no; but if it is for jihad, then yes. Umar (may Allah be pleased with him) said: You are indeed a ghazi (fighter). So he dispatched him and sent word to the people of Kufah to reinforce him and join him. Among them were Hudhayfah bin al-Yaman, al-Mughirah bin Shu'bah, al-Zubayr bin al-Awwam, al-Ash'ath bin Qays, Amr bin Ma'dikarib and Abdullah bin Amr (may Allah be pleased with them). When al-Nu'man reached them, there was a river between them and the enemy. He sent al-Mughirah bin Shu'bah to them as an envoy. Their king was "Dhu al-Hajibayn" (the one with two bands). He consulted his companions: Should I sit before them (the Arabs) in the awe of war or in royal splendour and majesty? Then he sat on his throne in royal pomp and splendour, placed the crown on his head, and around him were two rows of courtiers wearing silk garments, earrings and bracelets. Al-Mughirah bin Shu'bah (may Allah be pleased with him) came with a spear and a shield in his hand, and people held him by his arms (to force him into these royal manners), while rows were lined up all around. He came piercing the carpet with his spear so that they would take it as a bad omen. Dhu al-Hajibayn said to him: O people of the Arabs, severe hunger and hardship have driven you to come here. If you wish, we will give you provisions and you can return to your land. Then al-Mughirah (may Allah be pleased with him) spoke; he praised and glorified Allah and said: We, the people of the Arabs, used to eat carrion and dead animals; people used to trample us and we could not trample anyone. Then Allah sent among us a Messenger who is the most honourable of us, of the noblest lineage and the most truthful. He promised us that this land would be conquered for us, and we have found all his promises to be true. Now I see here such goods and splendour that I do not think my companions will go back from here without taking it. Al-Mughirah said: I thought I would leap up at once and sit with him on the throne, but they rebuked me and shoved me. I said: If you consider me a fool, then do so, but envoys are not treated like this, and we do not treat your envoys like this when they come to us. Then he said: If you wish, you cross the river to us, or we will come to you. I said: We will come to you. So we crossed the river and formed our ranks. The enemy had bound seven men and five men together in single chains so that no one could flee. They shot arrows at us until many of us were wounded. Al-Mughirah said to al-Nu'man: The enemy has wounded us; now you should attack. Al-Nu'man said: You are a man of great merit and you took part in battles with the Messenger of Allah (peace and blessings be upon him), but I have seen the Messenger of Allah (peace and blessings be upon him): when he (peace and blessings be upon him) did not fight at the beginning of the day, he would delay it until the sun had passed its zenith, when the winds blew and the help of Allah descended. Then al-Nu'man said: O people, I will move the banner three times. At the first, let every man finish relieving himself; at the second, let every man check his weapons and his sword; and when I move it the third time, I will charge, so you charge too. If anyone is killed, let no one turn towards anyone, and even if I am killed, do not turn towards me. And I am making a supplication to Allah, to which all of you must say Amin. He supplicated: "O Allah, grant al-Nu'man martyrdom today along with the victory of the Muslims, and open the doors of success for them." Everyone said Amin. Then he waved the banner three times and charged, and he was the first to fall (be martyred). I remembered his instruction, so I did not turn towards him, but I marked his place. Then whenever we killed one of their men, they would become busy dragging him away and be distracted from us. Dhu al-Hajibayn fell from his white mule and his belly burst open, and Allah granted victory to the Muslims. Then I came to al-Nu'man, and there was still some breath left in him. I brought water and began pouring it on his face, washing away the dust. He asked: Who is this? I said: Ma'qil bin Yasar. He asked: What happened to the people? I said: Allah has granted them victory. He said: Al-hamdu lillah (praise be to Allah); write the news of it to Umar (may Allah be pleased with him). Then his soul departed. The people gathered around al-Ash'ath bin Qays. The narrator said: We went to his wife (umm walad) and asked: Did he leave any instruction? She said: No, except a small basket (sufayt) of his in which there is a document. We read it, and in it was written: If so-and-so is killed, then so-and-so will be commander after him, and if he is killed, then so-and-so.
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) معناه: نهض مُثقلًا حتى مالَ بالحِمل.
Note / Clarification: (3) Its meaning is: he rose heavily laden until he leaned over because of the load.
(4) جاء في نسخنا الخطية: وقعت، بصيغة التأنيث، والمعروف في اللغة أنَّ الجناح مذكَّر، وكذلك جاء عند سائر من خرَّج هذا الحديث: وقع الجناحان، بصيغة التذكير، على أن ما وقع في نسخنا الخطية يمكن حمله على تأويل الجناح باليد، كما قال ابن مالك في "شواهد التوضيح والتصحيح" ص 84 في بعض روايات البخاري لحديث الذباب: "فإن في إحدى جناحيه داءً والأخرى شفاءً، قال: الجناح مذكَّر ولكنه في الطائر بمنزلة اليد، فجاز تأنيثه مؤولًا بها.
Note / Clarification: (4) In our manuscripts it came as "waqa'at" (in the feminine form), whereas what is well known in the language is that "janah" (wing) is masculine. Likewise, with all the others who recorded this hadith it came as "waqa'a al-janahan" (in the masculine form). However, what is in our manuscripts can be explained by interpreting "janah" in the sense of "yad" (hand), as Ibn Malik said in "Shawahid al-Tawdih" (p. 84) about some narrations in al-Bukhari of the hadith of the fly ("fa-inna fi ihda janahayhi da'an wa al-ukhra shifa'an", "for in one of its wings is disease and in the other is cure"): "janah" is masculine, but in a bird it is equivalent to the hand, so it may be made feminine by interpreting it as the hand.
(1) تحرَّف في (ز) و (ب) إلى: الجناحين، والتصويب من (م) و "تلخيص المستدرك" للذهبي وكأنها كذلك في (ص).
Note / Clarification: (1) In manuscripts (Z) and (B) this was corrupted into "al-janahayn"; the correction was made from (M) and al-Dhahabi's "Talkhis al-Mustadrak", and it seems to be like this in (S) as well.
(2) نصب لكونه مفعولًا به لفعل محذوف تقديره: ووضع حوله سِماطين، جملة معطوفة على جملة: ووضع التاجَ على رأسه. والسِّماطان: الجانبان.
Note / Clarification: (2) It is in the accusative (nasb) because it is the direct object of an omitted verb, whose implied form is: "wa wada'a hawlahu simatayn" (and he placed around himself two rows). This sentence is joined to the sentence "wa wada'a al-taj 'ala ra'sihi" (and he placed the crown on his head). "al-simatan": the two sides.
(3) تحرَّف في نسخنا الخطية إلى: الجناحين، والتصويب من "تلخيص المستدرك".
Note / Clarification: (3) In the manuscripts this was corrupted into "al-janahayn"; the correction was made from "Talkhis al-Mustadrak".
(4) كذا جاءت العبارة في أصول "المستدرك"، وفيها حذفٌ يدل عليه ما تقدَّم، وقد جاء مبينًا في "أخبار أصبهان" لأبي نُعيم 1/ 22 إذ أخرجه من طريق حجاج بن منهال أيضًا، ولفظه: لو جمعت جراميزك فوثبتَ وثبةً فجلستَ معه على السرير حتى يتطيروا، فوجدتُ غفلةً فوثبتُ وثبةً فجلستُ معه على السرير، فزجروه ووطئوه.
Technical note / Defect ('illah): (4) The wording came like this in the source manuscripts of "al-Mustadrak", and it contains an omission which the preceding text indicates. It is made clear in Abu Nu'aym's "Akhbar Asbahan" (1/ 22), where he recorded it through the route of Hajjaj bin Minhal as well. Its wording is: "If you were to gather yourself together and leap, and sit with him (the king) on the throne so that they would take it as a bad omen. So I found a moment of inattention, leapt, and sat with him on the throne, and they rebuked him and trampled him."
(1) تحرَّفت في نسخنا الخطية إلى: استجمعت، والجادة ما أثبتناه وفاقًا لمصادر تخريج الخبر، ومعنى استحمقت: جهلتُ وسفهت.
Note / Clarification: (1) In our manuscripts this word was corrupted into "istajma'tu". The standard reading is what we have adopted (in the text) in agreement with the sources that record the report (namely "istahmaqtu"). And "istahmaqtu" means: I acted ignorantly and foolishly.
(2) تحرَّف في (ز) و (ب) إلى: الجناحين، والمثبت على الصواب من (ص) و (م) و "تلخيص الذهبي".
Note / Clarification: (2) In manuscripts (Z) and (B) this was corrupted into "al-janahayn"; what has been adopted correctly in the text is from (S), (M) and "Talkhis al-Dhahabi".
(1) إسناده صحيح. أبو عِمران الجَوْني: هو عبد الملك بن حَبيب.
Grading: (1) Its chain is sahih (authentic).
Note / Clarification: "Abu Imran al-Jawni" refers to: Abd al-Malik bin Habib.
وأخرجه أبو نعيم في "أخبار أصبهان" 1/ 21 - 22 عن سليمان بن أحمد الطبراني، عن علي بن عبد العزيز، بهذا الإسناد.
Reference / Source: Abu Nu'aym recorded it in "Akhbar Asbahan" (1/ 21-22) from Sulayman bin Ahmad al-Tabarani, from Ali bin Abd al-Aziz, with this same chain.
وأخرجه فيه أيضًا من طريق أبي مسلم الكشِّي، عن حجاج بن المنهال، به.
Reference / Source: He also recorded it there through the route of Abu Muslim al-Kashshi, from Hajjaj bin al-Minhal, with this chain.
وأخرجه الترمذي (1613) عن الحسن بن علي الخلال، عن عفان بن مسلم والحجاج بن منهال، عن حماد بن سلمة، به. لكنه اختصره فلم يَسُق منه سوى الذي حكاه النعمان بن مقرّن عن النبي ﷺ في توقيته للغزو، وقد تقدَّم هذا القدر منه برقم (2578) من طريق موسى بن إسماعيل عن حماد بن سلمة.
Reference / Source: Al-Tirmidhi (1613) recorded it from al-Hasan bin Ali al-Khallal, from Affan bin Muslim and al-Hajjaj bin Minhal, from Hammad bin Salamah, with this chain.
Details of the narration: But he abridged it and related only the part which al-Nu'man bin Muqarrin narrated from the Prophet (peace and blessings be upon him) about his timing of battle. This part has already passed at number (2578) through the route of Musa bin Isma'il, from Hammad bin Salamah.
وسيأتي عند المصنف مختصرًا بأول حروف هذا الخبر برقم (6615) عن أبي بكر بن إسحاق وعلي بن حمشاذ، كلاهما عن علي بن عبد العزيز، بقول الهرمزان: يا أمير المؤمنين أصبهانُ الرأس.
Reference / Source: It will come later with the author (al-Hakim) at number (6615), abridged to the opening words of this report, from Abu Bakr bin Ishaq and Ali bin Hamshadh, both from Ali bin Abd al-Aziz, with the statement of al-Hurmuzan: "O Commander of the Believers, Isfahan is the head."
وأخرجه بنحو سياقة المصنف هنا: ابن أبي شيبة 8/ 13 - 12 عن عفان بن مسلم، و 13/ 12 عن شاذان أسود بن عامر وخليفة بن خياط في "تاريخه" ص 148 - 149 عن موسى بن إسماعيل، والطبري في "تاريخه" 4/ 141 - 143، وأبو الشيخ في "طبقات المحدثين بأصبهان" 1/ 178، وابن الجوزي في "المنتظم" 4/ 267 - 269 من طريق عبد الرحمن بن مَهدي، وابن أبي عمر العَدَني في "مسنده" كما في "إتحاف الخِيَرة المهرة" للبوصيري (4629)، و "المطالب العالية" للحافظ (4365) عن بشر بن السَّري، والبلاذري في "فتوح البلدان" ص 96، وأبو القاسم البغوي في "معجم الصحابة" 5/ 403 عن شيبان بن فَرُّوخ كلهم عن حماد بن سلمة، به. وبعضهم يختصره.
Reference / Source: It was recorded with a wording similar to the author's here by Ibn Abi Shaybah (8/ 12-13) from Affan bin Muslim, and (13/ 12) from Shadhan Aswad bin Amir; Khalifah bin Khayyat in his "Tarikh" (pp. 148-149) from Musa bin Isma'il; al-Tabari in his "Tarikh" (4/ 141-143), Abu al-Shaykh in "Tabaqat al-Muhaddithin bi-Asbahan" (1/ 178) and Ibn al-Jawzi in "al-Muntazam" (4/ 267-269) through the route of Abd al-Rahman bin Mahdi; Ibn Abi Umar al-Adani in his "Musnad" (as in "Ithaf al-Khiyarah al-Maharah" of al-Busiri 4629 and "al-Matalib al-Aliyah" of al-Hafiz 4365) from Bishr bin al-Sari; and al-Baladhuri in "Futuh al-Buldan" (p. 96) and Abu al-Qasim al-Baghawi in "Mu'jam al-Sahabah" (5/ 403) from Shayban bin Farrukh. All of them narrate from Hammad bin Salamah with this chain, and some of them abridge it.
وسلف مختصرًا بتوقيت النبي ﷺ للغزو عند المصنف برقم (2578).
Reference / Source: It has already passed with the author in abridged form at number (2578), with the Prophet's (peace and blessings be upon him) timing of battle.
قوله: فسَرَحه، معناه: أرسله، ويقال بالتخفيف والتشديد من السَّرْح والتسريح.
Note / Clarification: "fa-sarahahu": its meaning is: he sent him. It is said both without and with shaddah, from "sarh" and "tasrih".
وقوله: جابيًا: أي قائمًا على جبَاية الخراج ونحوه من الأموال.
Note / Clarification: "jabiyan": that is, in charge of collecting (jibayah) the land tax (kharaj) and similar revenues.
والديباج: الثياب المتخذة من الإبريسم، أي: الحرير، وخصَّه بعضهم بالخام منه.
Note / Clarification: "al-dibaj": garments made of ibrisam, that is, silk; some restricted it to raw silk.
والقِرَطة: وزان عِنَبة، وهو جمع قُرْط، وهو ما يُعلّق في شَحْمة الأذن.
Note / Clarification: "al-qiratah": on the pattern of "'inabah", it is the plural of "qurt", which is what is hung from the earlobe (earrings).
وقوله: مِرْناكم، أتيناكم بمِيرة، أي: طعامٍ.
Note / Clarification: "mirnakum": we brought you "mirah" (provisions, food).
وقوله: أوسطُنا، أي أفضلُنا وأرفعُنا.
Note / Clarification: "awsatuna": that is, the best and highest in rank among us.
والبِزَّة، بكسر الباء: الهيئة. والجَرَاميز: قيل: هي اليدان والرجلان، وقيل: هي جُملة البدن، وتَجرمَز: إذا اجتمع.
Note / Clarification: "al-bizzah" (with kasrah on the ba'): appearance/attire. "al-jaramiz": it is said that it refers to the two hands and two feet, and it is said that it refers to the whole body. "tajarmaza" means: he drew himself together.
وقوله: يَلْوي، أي: يلتفت ويَعطِف.
Note / Clarification: "yalwi": that is, he turns and inclines.
والشهباء: التي غلب البياضُ السوادَ فيها.
Note / Clarification: "al-shahba'": (a mare) in which white predominates over black.
والرَّمَق: بقية الروح.
Note / Clarification: "al-ramaq": the last remnant of life (the last breaths).
وفاضَت نفسُه: خرجت.
Note / Clarification: "fadat nafsuhu": his soul departed.
والسُّفَيط: تصغير سَفَط، وهو وعاء يُوضع فيه الطِّيب ونحوه من أدوات النساء.
Note / Clarification: "al-sufayt": the diminutive of "safat", which is a container in which perfume and other such articles of women are kept.
Note / Clarification: (3) Its meaning is: he rose heavily laden until he leaned over because of the load.
(4) جاء في نسخنا الخطية: وقعت، بصيغة التأنيث، والمعروف في اللغة أنَّ الجناح مذكَّر، وكذلك جاء عند سائر من خرَّج هذا الحديث: وقع الجناحان، بصيغة التذكير، على أن ما وقع في نسخنا الخطية يمكن حمله على تأويل الجناح باليد، كما قال ابن مالك في "شواهد التوضيح والتصحيح" ص 84 في بعض روايات البخاري لحديث الذباب: "فإن في إحدى جناحيه داءً والأخرى شفاءً، قال: الجناح مذكَّر ولكنه في الطائر بمنزلة اليد، فجاز تأنيثه مؤولًا بها.
Note / Clarification: (4) In our manuscripts it came as "waqa'at" (in the feminine form), whereas what is well known in the language is that "janah" (wing) is masculine. Likewise, with all the others who recorded this hadith it came as "waqa'a al-janahan" (in the masculine form). However, what is in our manuscripts can be explained by interpreting "janah" in the sense of "yad" (hand), as Ibn Malik said in "Shawahid al-Tawdih" (p. 84) about some narrations in al-Bukhari of the hadith of the fly ("fa-inna fi ihda janahayhi da'an wa al-ukhra shifa'an", "for in one of its wings is disease and in the other is cure"): "janah" is masculine, but in a bird it is equivalent to the hand, so it may be made feminine by interpreting it as the hand.
(1) تحرَّف في (ز) و (ب) إلى: الجناحين، والتصويب من (م) و "تلخيص المستدرك" للذهبي وكأنها كذلك في (ص).
Note / Clarification: (1) In manuscripts (Z) and (B) this was corrupted into "al-janahayn"; the correction was made from (M) and al-Dhahabi's "Talkhis al-Mustadrak", and it seems to be like this in (S) as well.
(2) نصب لكونه مفعولًا به لفعل محذوف تقديره: ووضع حوله سِماطين، جملة معطوفة على جملة: ووضع التاجَ على رأسه. والسِّماطان: الجانبان.
Note / Clarification: (2) It is in the accusative (nasb) because it is the direct object of an omitted verb, whose implied form is: "wa wada'a hawlahu simatayn" (and he placed around himself two rows). This sentence is joined to the sentence "wa wada'a al-taj 'ala ra'sihi" (and he placed the crown on his head). "al-simatan": the two sides.
(3) تحرَّف في نسخنا الخطية إلى: الجناحين، والتصويب من "تلخيص المستدرك".
Note / Clarification: (3) In the manuscripts this was corrupted into "al-janahayn"; the correction was made from "Talkhis al-Mustadrak".
(4) كذا جاءت العبارة في أصول "المستدرك"، وفيها حذفٌ يدل عليه ما تقدَّم، وقد جاء مبينًا في "أخبار أصبهان" لأبي نُعيم 1/ 22 إذ أخرجه من طريق حجاج بن منهال أيضًا، ولفظه: لو جمعت جراميزك فوثبتَ وثبةً فجلستَ معه على السرير حتى يتطيروا، فوجدتُ غفلةً فوثبتُ وثبةً فجلستُ معه على السرير، فزجروه ووطئوه.
Technical note / Defect ('illah): (4) The wording came like this in the source manuscripts of "al-Mustadrak", and it contains an omission which the preceding text indicates. It is made clear in Abu Nu'aym's "Akhbar Asbahan" (1/ 22), where he recorded it through the route of Hajjaj bin Minhal as well. Its wording is: "If you were to gather yourself together and leap, and sit with him (the king) on the throne so that they would take it as a bad omen. So I found a moment of inattention, leapt, and sat with him on the throne, and they rebuked him and trampled him."
(1) تحرَّفت في نسخنا الخطية إلى: استجمعت، والجادة ما أثبتناه وفاقًا لمصادر تخريج الخبر، ومعنى استحمقت: جهلتُ وسفهت.
Note / Clarification: (1) In our manuscripts this word was corrupted into "istajma'tu". The standard reading is what we have adopted (in the text) in agreement with the sources that record the report (namely "istahmaqtu"). And "istahmaqtu" means: I acted ignorantly and foolishly.
(2) تحرَّف في (ز) و (ب) إلى: الجناحين، والمثبت على الصواب من (ص) و (م) و "تلخيص الذهبي".
Note / Clarification: (2) In manuscripts (Z) and (B) this was corrupted into "al-janahayn"; what has been adopted correctly in the text is from (S), (M) and "Talkhis al-Dhahabi".
(1) إسناده صحيح. أبو عِمران الجَوْني: هو عبد الملك بن حَبيب.
Grading: (1) Its chain is sahih (authentic).
Note / Clarification: "Abu Imran al-Jawni" refers to: Abd al-Malik bin Habib.
وأخرجه أبو نعيم في "أخبار أصبهان" 1/ 21 - 22 عن سليمان بن أحمد الطبراني، عن علي بن عبد العزيز، بهذا الإسناد.
Reference / Source: Abu Nu'aym recorded it in "Akhbar Asbahan" (1/ 21-22) from Sulayman bin Ahmad al-Tabarani, from Ali bin Abd al-Aziz, with this same chain.
وأخرجه فيه أيضًا من طريق أبي مسلم الكشِّي، عن حجاج بن المنهال، به.
Reference / Source: He also recorded it there through the route of Abu Muslim al-Kashshi, from Hajjaj bin al-Minhal, with this chain.
وأخرجه الترمذي (1613) عن الحسن بن علي الخلال، عن عفان بن مسلم والحجاج بن منهال، عن حماد بن سلمة، به. لكنه اختصره فلم يَسُق منه سوى الذي حكاه النعمان بن مقرّن عن النبي ﷺ في توقيته للغزو، وقد تقدَّم هذا القدر منه برقم (2578) من طريق موسى بن إسماعيل عن حماد بن سلمة.
Reference / Source: Al-Tirmidhi (1613) recorded it from al-Hasan bin Ali al-Khallal, from Affan bin Muslim and al-Hajjaj bin Minhal, from Hammad bin Salamah, with this chain.
Details of the narration: But he abridged it and related only the part which al-Nu'man bin Muqarrin narrated from the Prophet (peace and blessings be upon him) about his timing of battle. This part has already passed at number (2578) through the route of Musa bin Isma'il, from Hammad bin Salamah.
وسيأتي عند المصنف مختصرًا بأول حروف هذا الخبر برقم (6615) عن أبي بكر بن إسحاق وعلي بن حمشاذ، كلاهما عن علي بن عبد العزيز، بقول الهرمزان: يا أمير المؤمنين أصبهانُ الرأس.
Reference / Source: It will come later with the author (al-Hakim) at number (6615), abridged to the opening words of this report, from Abu Bakr bin Ishaq and Ali bin Hamshadh, both from Ali bin Abd al-Aziz, with the statement of al-Hurmuzan: "O Commander of the Believers, Isfahan is the head."
وأخرجه بنحو سياقة المصنف هنا: ابن أبي شيبة 8/ 13 - 12 عن عفان بن مسلم، و 13/ 12 عن شاذان أسود بن عامر وخليفة بن خياط في "تاريخه" ص 148 - 149 عن موسى بن إسماعيل، والطبري في "تاريخه" 4/ 141 - 143، وأبو الشيخ في "طبقات المحدثين بأصبهان" 1/ 178، وابن الجوزي في "المنتظم" 4/ 267 - 269 من طريق عبد الرحمن بن مَهدي، وابن أبي عمر العَدَني في "مسنده" كما في "إتحاف الخِيَرة المهرة" للبوصيري (4629)، و "المطالب العالية" للحافظ (4365) عن بشر بن السَّري، والبلاذري في "فتوح البلدان" ص 96، وأبو القاسم البغوي في "معجم الصحابة" 5/ 403 عن شيبان بن فَرُّوخ كلهم عن حماد بن سلمة، به. وبعضهم يختصره.
Reference / Source: It was recorded with a wording similar to the author's here by Ibn Abi Shaybah (8/ 12-13) from Affan bin Muslim, and (13/ 12) from Shadhan Aswad bin Amir; Khalifah bin Khayyat in his "Tarikh" (pp. 148-149) from Musa bin Isma'il; al-Tabari in his "Tarikh" (4/ 141-143), Abu al-Shaykh in "Tabaqat al-Muhaddithin bi-Asbahan" (1/ 178) and Ibn al-Jawzi in "al-Muntazam" (4/ 267-269) through the route of Abd al-Rahman bin Mahdi; Ibn Abi Umar al-Adani in his "Musnad" (as in "Ithaf al-Khiyarah al-Maharah" of al-Busiri 4629 and "al-Matalib al-Aliyah" of al-Hafiz 4365) from Bishr bin al-Sari; and al-Baladhuri in "Futuh al-Buldan" (p. 96) and Abu al-Qasim al-Baghawi in "Mu'jam al-Sahabah" (5/ 403) from Shayban bin Farrukh. All of them narrate from Hammad bin Salamah with this chain, and some of them abridge it.
وسلف مختصرًا بتوقيت النبي ﷺ للغزو عند المصنف برقم (2578).
Reference / Source: It has already passed with the author in abridged form at number (2578), with the Prophet's (peace and blessings be upon him) timing of battle.
قوله: فسَرَحه، معناه: أرسله، ويقال بالتخفيف والتشديد من السَّرْح والتسريح.
Note / Clarification: "fa-sarahahu": its meaning is: he sent him. It is said both without and with shaddah, from "sarh" and "tasrih".
وقوله: جابيًا: أي قائمًا على جبَاية الخراج ونحوه من الأموال.
Note / Clarification: "jabiyan": that is, in charge of collecting (jibayah) the land tax (kharaj) and similar revenues.
والديباج: الثياب المتخذة من الإبريسم، أي: الحرير، وخصَّه بعضهم بالخام منه.
Note / Clarification: "al-dibaj": garments made of ibrisam, that is, silk; some restricted it to raw silk.
والقِرَطة: وزان عِنَبة، وهو جمع قُرْط، وهو ما يُعلّق في شَحْمة الأذن.
Note / Clarification: "al-qiratah": on the pattern of "'inabah", it is the plural of "qurt", which is what is hung from the earlobe (earrings).
وقوله: مِرْناكم، أتيناكم بمِيرة، أي: طعامٍ.
Note / Clarification: "mirnakum": we brought you "mirah" (provisions, food).
وقوله: أوسطُنا، أي أفضلُنا وأرفعُنا.
Note / Clarification: "awsatuna": that is, the best and highest in rank among us.
والبِزَّة، بكسر الباء: الهيئة. والجَرَاميز: قيل: هي اليدان والرجلان، وقيل: هي جُملة البدن، وتَجرمَز: إذا اجتمع.
Note / Clarification: "al-bizzah" (with kasrah on the ba'): appearance/attire. "al-jaramiz": it is said that it refers to the two hands and two feet, and it is said that it refers to the whole body. "tajarmaza" means: he drew himself together.
وقوله: يَلْوي، أي: يلتفت ويَعطِف.
Note / Clarification: "yalwi": that is, he turns and inclines.
والشهباء: التي غلب البياضُ السوادَ فيها.
Note / Clarification: "al-shahba'": (a mare) in which white predominates over black.
والرَّمَق: بقية الروح.
Note / Clarification: "al-ramaq": the last remnant of life (the last breaths).
وفاضَت نفسُه: خرجت.
Note / Clarification: "fadat nafsuhu": his soul departed.
والسُّفَيط: تصغير سَفَط، وهو وعاء يُوضع فيه الطِّيب ونحوه من أدوات النساء.
Note / Clarification: "al-sufayt": the diminutive of "safat", which is a container in which perfume and other such articles of women are kept.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5362
