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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 إِسْلَامِ خَالِدِ بْنِ الْوَلِيدِ
The Islam of Khalid bin al-Walid (may Allah be pleased with him)
Mustadrak al-Hakim — Hadith 5377
اُردوEn
أخبرنا الحسين بن علي، أخبرنا أحمد بن محمد بن الحُسين، حدَّثنا عمرو (2) بن زُرَارة، حدَّثنا زياد بن عبد الله، عن محمد بن إسحاق [حدثني يزيد بن أبي حبيب] (3) عن راشد مولى حَبيب بن أبي أوس، عن حَبيب بن أبي أوس، حدثني عمرو بن العاص مِن فِيه، قال: خرجت عامدًا إلى رسول الله ﷺ، فلقيتُ خالدَ بنَ الوليد، وذلك قُبيلَ الفتح، وهو مُقبلٌ من مكةَ، فقلت: أين تُريد يا أبا سُليمان؟ فقال: والله لقد استقام المِيسَمُ، وإنَّ الرجلَ لَنبيٌّ، أذهبُ فأُسلِمُ، فحتى متى؟! قال: فقدِمْنا المدينةَ على رسول الله ﷺ، وتَقدَّم خالدُ بن الوليد فأسلَمَ وبايَعَ، ثم دَنَوتُ فبايعتُ وانصرفتُ (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5293 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5293 - سكت عنه الذهبي في التلخيص
It is narrated from Sayyiduna Amr bin al-As (may Allah be pleased with him), who narrated it directly: I set out towards the Messenger of Allah (peace and blessings be upon him) intending (to accept Islam), and on the way I met Khalid bin al-Walid. This was a little before the Conquest of Makkah, and he was coming from Makkah. I asked: O Abu Sulayman, where are you heading? He said: By Allah, the path has become clear; that man (Muhammad, peace and blessings be upon him) is certainly the Prophet of Allah. I am going to accept Islam; how much longer (will I stay away from the truth)? He said: Then we came to the Messenger of Allah (peace and blessings be upon him) in Madinah. Khalid bin al-Walid stepped forward, accepted Islam and pledged allegiance; then I drew near, pledged allegiance and returned.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تحرَّف في نسخنا الخطية إلى: عُمر، وإنما هو عَمرو بن زرارة بن واقد الكلابي، وفي طبقته عُمر بن زرارة الحَدَثي، وهو رجل آخر ثقة مثله، لكن عَمرو بن زرارة الكلابي هو الذي يروي عن زياد بن عبد الله البَكائي.
Note / Clarification: (2) In our manuscripts this name was corrupted into "Umar", whereas it is "Amr bin Zurarah bin Waqid al-Kilabi". In his generation there is another narrator, "Umar bin Zurarah al-Hadathi", who is also thiqah (trustworthy) like him, but it is "Amr bin Zurarah al-Kilabi" who narrates from "Ziyad bin Abdullah al-Bakka'i".
(3) سقط اسم يزيد بن أبي حبيب من نسخنا الخطية، وهو ثابت في "السيرة النبوية" 2/ 276 برواية ابن هشام عن زياد بن عبد الله البكائي عن ابن إسحاق، كما أنه ثابت أيضًا في رواية يونس بن بُكَير عن ابن إسحاق الآتية عند المصنف برقم (6025)، وثبت كذلك في سائر الروايات عن ابن إسحاق.
Note / Clarification: (3) The name "Yazid bin Abi Habib" had dropped out of our manuscripts. It is present in "al-Sirah al-Nabawiyyah" (2/ 276) in the narration of Ibn Hisham (from Ziyad bin Abdullah al-Bakka'i, from Ibn Ishaq). It is likewise present in the narration of Yunus bin Bukayr (from Ibn Ishaq), which will come with the author (al-Hakim) at number (6025), and it is also present in all the other narrations from Ibn Ishaq.
(1) خبر حسنٌ، وهذا إسناد رجاله لا بأس بهم غير راشدٍ مولى حبيب بن أبي أوس - ويقال: حبيب بن أوس - ففيه جهالة، غير أنه وإن كان كذلك فلا بأس بروايته لهذا الخبر، لمجيئه من وجه آخر عن عمرو بن العاص يحسُن به الخبر إن شاء الله.
Grading: (1) This report is "hasan" (good).
Technical note / Defect ('illah): The narrators of this chain are acceptable, except "Rashid, the freed slave of Habib bin Abi Aws" (who is also called Habib bin Aws), about whom there is "jahalah" (he is not well known). Nevertheless, there is no harm in his narrating this report, because it has also come through another route from Amr bin al-As (may Allah be pleased with him), by which the report becomes "hasan", if Allah wills.
وأخرجه أحمد 29/ (17777)، من طريق إبراهيم بن سعد الزهري، عن محمد بن إسحاق، بهذا الإسناد.
Reference / Source: Ahmad (29/ 17777) recorded it through the route of Ibrahim bin Sa'd al-Zuhri, from Muhammad bin Ishaq, with this same chain.
وسيأتي برقم (6025) من طريق يونس بن بُكَير عن محمد بن إسحاق.
Reference / Source: It will come later at number (6025) through the route of Yunus bin Bukayr, from Muhammad bin Ishaq.
وقد رويت قصة إسلام عمرو بن العاص وخالد بن الوليد من وجه آخر عند الواقدي في "مغازيه" 2/ 741 - 745، وعنه ابن سعد في "طبقاته" 5/ 47 - 50، ورجاله من فوق الواقدي ثقات غير أنَّ راويه عن عمرو بن العاص يبعد إدراكه له، وعلى أي حالٍ فيصلح للاعتبار، والواقدي يُكتب حديثه في المتابعات والشواهد.
Reference / Source: The story of the acceptance of Islam of Amr bin al-As and Khalid bin al-Walid has been narrated through another route by al-Waqidi in his "al-Maghazi" (2/ 741-745), and from him by Ibn Sa'd in his "al-Tabaqat" (5/ 47-50).
Technical note / Defect ('illah): The narrators above al-Waqidi are thiqah (trustworthy), except that it is unlikely that the one narrating it from Amr bin al-As met him. In any case, it is fit for "i'tibar" (consideration as supporting evidence), and al-Waqidi's hadith is written down in corroborations and supporting reports.
وقوله: استقام المِيسَم: بكسر الميم وسكون الياء التحتانية وفتح السين المهملة، أي: قد تبين الأمر واستقامت الدلالة، والمِيسَمُ: العلامة. قاله السُّهيلي في "الروض الأنف" 6/ 286، وقال: ومن رواه بفتح الميم وبالنون فمعناه: استقام الطريق ووجبت الهجرة، والمَنْسم: مقدَّم خُفّ البعير، وكنى به عن الطريق للتوجه به فيه.
Note / Clarification: "istaqama al-maysam" (with kasrah on the mim, sukun on the ya' and fathah on the sin): that is, the matter has become clear and the indication has become straight (the truth has become manifest). "al-maysam" means: a mark (sign). Al-Suhayli said this in "al-Rawd al-Unuf" (6/ 286), and he said: whoever narrated it with fathah on the mim and with a nun ("al-mansim"), then its meaning is: the path has become straight and emigration has become obligatory. "al-mansim" is the front part of a camel's foot (khuff), and it is used as a metaphor for the path, since one proceeds along it by means of it.
Note / Clarification: (2) In our manuscripts this name was corrupted into "Umar", whereas it is "Amr bin Zurarah bin Waqid al-Kilabi". In his generation there is another narrator, "Umar bin Zurarah al-Hadathi", who is also thiqah (trustworthy) like him, but it is "Amr bin Zurarah al-Kilabi" who narrates from "Ziyad bin Abdullah al-Bakka'i".
(3) سقط اسم يزيد بن أبي حبيب من نسخنا الخطية، وهو ثابت في "السيرة النبوية" 2/ 276 برواية ابن هشام عن زياد بن عبد الله البكائي عن ابن إسحاق، كما أنه ثابت أيضًا في رواية يونس بن بُكَير عن ابن إسحاق الآتية عند المصنف برقم (6025)، وثبت كذلك في سائر الروايات عن ابن إسحاق.
Note / Clarification: (3) The name "Yazid bin Abi Habib" had dropped out of our manuscripts. It is present in "al-Sirah al-Nabawiyyah" (2/ 276) in the narration of Ibn Hisham (from Ziyad bin Abdullah al-Bakka'i, from Ibn Ishaq). It is likewise present in the narration of Yunus bin Bukayr (from Ibn Ishaq), which will come with the author (al-Hakim) at number (6025), and it is also present in all the other narrations from Ibn Ishaq.
(1) خبر حسنٌ، وهذا إسناد رجاله لا بأس بهم غير راشدٍ مولى حبيب بن أبي أوس - ويقال: حبيب بن أوس - ففيه جهالة، غير أنه وإن كان كذلك فلا بأس بروايته لهذا الخبر، لمجيئه من وجه آخر عن عمرو بن العاص يحسُن به الخبر إن شاء الله.
Grading: (1) This report is "hasan" (good).
Technical note / Defect ('illah): The narrators of this chain are acceptable, except "Rashid, the freed slave of Habib bin Abi Aws" (who is also called Habib bin Aws), about whom there is "jahalah" (he is not well known). Nevertheless, there is no harm in his narrating this report, because it has also come through another route from Amr bin al-As (may Allah be pleased with him), by which the report becomes "hasan", if Allah wills.
وأخرجه أحمد 29/ (17777)، من طريق إبراهيم بن سعد الزهري، عن محمد بن إسحاق، بهذا الإسناد.
Reference / Source: Ahmad (29/ 17777) recorded it through the route of Ibrahim bin Sa'd al-Zuhri, from Muhammad bin Ishaq, with this same chain.
وسيأتي برقم (6025) من طريق يونس بن بُكَير عن محمد بن إسحاق.
Reference / Source: It will come later at number (6025) through the route of Yunus bin Bukayr, from Muhammad bin Ishaq.
وقد رويت قصة إسلام عمرو بن العاص وخالد بن الوليد من وجه آخر عند الواقدي في "مغازيه" 2/ 741 - 745، وعنه ابن سعد في "طبقاته" 5/ 47 - 50، ورجاله من فوق الواقدي ثقات غير أنَّ راويه عن عمرو بن العاص يبعد إدراكه له، وعلى أي حالٍ فيصلح للاعتبار، والواقدي يُكتب حديثه في المتابعات والشواهد.
Reference / Source: The story of the acceptance of Islam of Amr bin al-As and Khalid bin al-Walid has been narrated through another route by al-Waqidi in his "al-Maghazi" (2/ 741-745), and from him by Ibn Sa'd in his "al-Tabaqat" (5/ 47-50).
Technical note / Defect ('illah): The narrators above al-Waqidi are thiqah (trustworthy), except that it is unlikely that the one narrating it from Amr bin al-As met him. In any case, it is fit for "i'tibar" (consideration as supporting evidence), and al-Waqidi's hadith is written down in corroborations and supporting reports.
وقوله: استقام المِيسَم: بكسر الميم وسكون الياء التحتانية وفتح السين المهملة، أي: قد تبين الأمر واستقامت الدلالة، والمِيسَمُ: العلامة. قاله السُّهيلي في "الروض الأنف" 6/ 286، وقال: ومن رواه بفتح الميم وبالنون فمعناه: استقام الطريق ووجبت الهجرة، والمَنْسم: مقدَّم خُفّ البعير، وكنى به عن الطريق للتوجه به فيه.
Note / Clarification: "istaqama al-maysam" (with kasrah on the mim, sukun on the ya' and fathah on the sin): that is, the matter has become clear and the indication has become straight (the truth has become manifest). "al-maysam" means: a mark (sign). Al-Suhayli said this in "al-Rawd al-Unuf" (6/ 286), and he said: whoever narrated it with fathah on the mim and with a nun ("al-mansim"), then its meaning is: the path has become straight and emigration has become obligatory. "al-mansim" is the front part of a camel's foot (khuff), and it is used as a metaphor for the path, since one proceeds along it by means of it.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5377
