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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 مَكْتُوبِ حَاطِبٍ إِلَى كُفَّارِ قُرَيْشٍ
The letter of Hatib bin Abi Balta'ah (may Allah be pleased with him) to the disbelievers of Quraysh
Mustadrak al-Hakim — Hadith 5393
اُردوEn
حدثني أبو بكر محمد بن أحمد بن بالَوَيهِ، حدَّثنا موسى بن هارون، حدَّثنا هاشم بن الحارث الحَرّاني، حدَّثنا عُبيد الله بن عَمرو الرَّقِّي، عن إسحاق بن راشد، عن الزُّهْري، عن عُروة بن الزُّبَير، عن عبد الرحمن بن حاطِب بن أبي بَلْتَعة أنه حدَّثَه: أنَّ أباه كَتَب إلى كُفَّار قُريش كتابًا، وهو مع رسول الله ﷺ قد شهِد بدرًا، فدعا رسولُ الله ﷺ عليًّا والزُّبَير، فقال: "انطَلِقا حتى تُدرِكا امرأةً معها كتابٌ فأتِياني به"، فانطَلَقا حتى أتَياها، فقالا: أعطِينا الكتابَ الذي مَعَك، وأخبَراها أنهما غيرُ مُنصَرفَين حتى يَنزِعا كلَّ ثَوبٍ عليها، فقالت: ألستُما رجلَين مُسلمين؟! قالا: بلى، ولكنَّ رسولَ الله ﷺ حدَّثنا أنَّ معكِ كتابًا، فلما أيقَنَتْ أنها غيرُ مُنفَلِتةٍ منهما حَلَّتِ الكتاب من رأسِها، فدفَعَته إليهما، فدعا رسولُ الله ﷺ حاطبًا، حتى قرأ عليه الكتاب، فقال: "أتعرِفُ هذا الكتابَ؟ " قال: نعم، قال: "فما حمَلَك على ذلك؟ " قال: كان هناك ولَدِي وذو قَرابتي، وكنت امرًا غَرِيبًا فيكم مَعشَرَ قُريش، فقال عمر: يا رسولَ الله، ائذَن لي في قَتْل حاطبٍ، فقال رسول الله ﷺ: "لا، إنه قد شهد بدرًا، وإنك لا تدري لعلَّ الله قد اطَّلع على أهل بدرٍ فقال: اعمَلوا ما شئتُم، فإني غافِرٌ لكم" (1). ذكرُ مناقب أُبي بن كعب ﵁ -
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5309 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5309 - سكت عنه الذهبي في التلخيص
It is narrated from Sayyiduna Abd al-Rahman bin Hatib bin Abi Balta'ah (may Allah be pleased with him) that his father (Sayyiduna Hatib, may Allah be pleased with him) wrote a letter to the disbelievers of Quraysh while he was residing in Madinah with the Messenger of Allah (peace and blessings be upon him), and he had taken part in the Battle of Badr. So the Messenger of Allah (peace and blessings be upon him) called Sayyiduna Ali and Sayyiduna al-Zubayr (may Allah be pleased with them both) and said: "Go, both of you, until you overtake a woman who has a letter, and bring that letter to me." So they both set off and caught up with her, and said to her: Give us the letter that you have. And they made it clear to her that they would not leave her until they had her remove all her clothes to be searched. At this she said: Are you two not Muslim men? They said: Certainly, but the Messenger of Allah (peace and blessings be upon him) has informed us that you have a letter. When she was certain that she could not escape from them, she took the letter out of the knot of hair on her head and handed it to them. Then the Messenger of Allah (peace and blessings be upon him) called Hatib and read the letter out to him. He (peace and blessings be upon him) asked: "Do you recognise this letter?" He said: Yes. He (peace and blessings be upon him) asked: "What led you to this act?" He said: My children and close relatives were there, while I was a stranger among you Quraysh. At this Sayyiduna Umar (may Allah be pleased with him) said: O Messenger of Allah, permit me to kill Hatib. The Messenger of Allah (peace and blessings be upon him) said: "No, he took part in the Battle of Badr, and what do you know? Perhaps Allah Almighty looked at the people of Badr and said: Do whatever you wish, for I have forgiven you."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) صحيح لغيره، وهذا إسناد رجاله ثقات، لكن عبد الرحمن بن حاطب بن أبي بلتعة لم يسمع من النبي ﷺ فأغلب الظن أنه تلقى خبر هذه القصة عن أبيه حاطب. وقد اختُلف في هذا الإسناد على عروة بن الزبير، فرواه معمر بن راشد، عن الزهري، عن عروة مرسلًا ليس فيه ذكر عبد الرحمن بن حاطِب، وكذلك رواه محمد بن جعفر بن الزبير، عن عروة بن الزبير مرسلًا كذلك، والله تعالى أعلم. وقال الذهبي في "السيرة" 2/ 45 عن رواية إسحاق بن راشد: إسناده صالح.
Grading: (1) This hadith is "sahih li-ghayrihi". The narrators of this chain are thiqah, but Abd al-Rahman bin Hatib bin Abi Balta'ah did not hear from the Prophet (peace and blessings be upon him), so the most likely view is that he received the report of this story from his father Hatib.
Technical note / Defect ('illah): There is disagreement over Urwah bin al-Zubayr in this chain: Ma'mar bin Rashid narrated it from al-Zuhri, from Urwah as "mursal", without mention of Abd al-Rahman bin Hatib. Likewise Muhammad bin Ja'far bin al-Zubayr also narrated it from Urwah bin al-Zubayr as "mursal". And Allah knows best. Al-Dhahabi said in "al-Siyar" (2/ 45) about the narration of Ishaq bin Rashid: "Its chain is salih (fair)."
قلنا: وعلى كلٍّ فالحديث مرويٌّ من وجوهٍ صحاح.
Grading: We (the editors) say: In any case, the hadith is narrated through authentic routes.
وأخرجه الطبراني في "الكبير" (3066)، وفي "الأوسط" (8227) عن موسى بن هارون - وهو ابن عبد الله الحَمّال - بهذا الإسناد.
Reference / Source: Al-Tabarani recorded it in "al-Mu'jam al-Kabir" (3066) and "al-Awsat" (8227) from Musa bin Harun (Ibn Abd Allah al-Hammal) with this same chain.
وأخرجه عبد الرزاق في "تفسيره" 2/ 286 - 287، والطبري في "تفسيره" 28/ 60، وأبو بكر الجصاص في "أحكام القرآن" 5/ 325 من طريق معمر بن راشد، عن الزهري، عن عروة بن الزبير، مرسلًا.
Reference / Source: Abd al-Razzaq recorded it in his "Tafsir" (2/ 286-287), al-Tabari in his "Tafsir" (28/ 60) and Abu Bakr al-Jassas in "Ahkam al-Qur'an" (5/ 325) via Ma'mar bin Rashid, from al-Zuhri, from Urwah bin al-Zubayr, as "mursal".
وأخرجه ابن هشام في "السيرة النبوية" 2/ 398 - 399، والطبري في "تاريخه" 3/ 48، وفي "تفسيره" 28/ 59 - 60، والبيهقي في "دلائل النبوة" 5/ 14 - 16 من طرق عن محمد بن إسحاق بن يسار، عن محمد بن جعفر بن الزبير، عن عروة بن الزبير وغيره من علمائنا … فذكره مرسلًا أيضًا، وصرح ابن إسحاق بسماعه عند ابن هشام.
Reference / Source: Ibn Hisham recorded it in "al-Sirah al-Nabawiyyah" (2/ 398-399), al-Tabari in his "Tarikh" (3/ 48) and his "Tafsir" (28/ 59-60), and al-Bayhaqi in "Dala'il al-Nubuwwah" (5/ 14-16), through several routes from Muhammad bin Ishaq bin Yasar, from Muhammad bin Ja'far bin al-Zubayr, from Urwah bin al-Zubayr and others of our scholars … and he mentioned it, also as "mursal". Ibn Ishaq explicitly stated that he heard it, in the version of Ibn Hisham.
وله شاهد من حديث عمر بن الخطاب الآتي عند المصنف برقم (7142)، وهو حديث حسن.
Corroborating chains and supporting reports: It has a shahid from the hadith of Umar bin al-Khattab (may Allah be pleased with him), which will come with the author (al-Hakim) at no. (7142), and it is a "hasan" hadith.
وآخر من حديث علي بن أبي طالب عند أحمد 2/ (827)، والبخاري (3081) و (3983)، ومسلم (2494).
Corroborating chains and supporting reports: Another shahid is the hadith of Ali bin Abi Talib (may Allah be pleased with him) found in Ahmad (2/ 827), al-Bukhari (3081, 3983) and Muslim (2494).
وثالث من حديث جابر بن عبد الله عند أحمد 23/ (14774)، وابن حبان (4797)، وإسناده صحيح.
Corroborating chains and supporting reports: A third shahid is the hadith of Jabir bin Abd Allah found in Ahmad (23/ 14774) and Ibn Hibban (4797), and its chain is "sahih".
ولآخره المرفوع مفردًا شاهد من حديث ابن عباس تقدَّم عند المصنف برقم (4701)، وشواهد أخرى انظرها هناك.
Corroborating chains and supporting reports: For its final marfu' part, taken on its own, there is a shahid from the hadith of Ibn Abbas which preceded with the author (al-Hakim) at no. (4701); see other supporting reports there.
وبيَّن ابن حجر في "فتح الباري" 14/ 390 أنَّ قوله في رواية عروة: "فإني غافر لكم" يدلُّ على أنَّ المراد بقوله في الروايات الأخرى: "غفرتُ" أي: أغفِرُ، على طريق التعبير عن الآتي بالواقع مبالغة في تحقُّقِه.
Note / Clarification: Ibn Hajar explained in "Fath al-Bari" (14/ 390) that the words in the narration of Urwah, "fa-inni ghafirun lakum" (for I am going to forgive you), indicate that what is meant by "ghafartu" (I have forgiven) in the other narrations is "aghfiru" (I will forgive). This is by way of expressing what is to come as having already happened, to emphasise the certainty of its occurrence.
Grading: (1) This hadith is "sahih li-ghayrihi". The narrators of this chain are thiqah, but Abd al-Rahman bin Hatib bin Abi Balta'ah did not hear from the Prophet (peace and blessings be upon him), so the most likely view is that he received the report of this story from his father Hatib.
Technical note / Defect ('illah): There is disagreement over Urwah bin al-Zubayr in this chain: Ma'mar bin Rashid narrated it from al-Zuhri, from Urwah as "mursal", without mention of Abd al-Rahman bin Hatib. Likewise Muhammad bin Ja'far bin al-Zubayr also narrated it from Urwah bin al-Zubayr as "mursal". And Allah knows best. Al-Dhahabi said in "al-Siyar" (2/ 45) about the narration of Ishaq bin Rashid: "Its chain is salih (fair)."
قلنا: وعلى كلٍّ فالحديث مرويٌّ من وجوهٍ صحاح.
Grading: We (the editors) say: In any case, the hadith is narrated through authentic routes.
وأخرجه الطبراني في "الكبير" (3066)، وفي "الأوسط" (8227) عن موسى بن هارون - وهو ابن عبد الله الحَمّال - بهذا الإسناد.
Reference / Source: Al-Tabarani recorded it in "al-Mu'jam al-Kabir" (3066) and "al-Awsat" (8227) from Musa bin Harun (Ibn Abd Allah al-Hammal) with this same chain.
وأخرجه عبد الرزاق في "تفسيره" 2/ 286 - 287، والطبري في "تفسيره" 28/ 60، وأبو بكر الجصاص في "أحكام القرآن" 5/ 325 من طريق معمر بن راشد، عن الزهري، عن عروة بن الزبير، مرسلًا.
Reference / Source: Abd al-Razzaq recorded it in his "Tafsir" (2/ 286-287), al-Tabari in his "Tafsir" (28/ 60) and Abu Bakr al-Jassas in "Ahkam al-Qur'an" (5/ 325) via Ma'mar bin Rashid, from al-Zuhri, from Urwah bin al-Zubayr, as "mursal".
وأخرجه ابن هشام في "السيرة النبوية" 2/ 398 - 399، والطبري في "تاريخه" 3/ 48، وفي "تفسيره" 28/ 59 - 60، والبيهقي في "دلائل النبوة" 5/ 14 - 16 من طرق عن محمد بن إسحاق بن يسار، عن محمد بن جعفر بن الزبير، عن عروة بن الزبير وغيره من علمائنا … فذكره مرسلًا أيضًا، وصرح ابن إسحاق بسماعه عند ابن هشام.
Reference / Source: Ibn Hisham recorded it in "al-Sirah al-Nabawiyyah" (2/ 398-399), al-Tabari in his "Tarikh" (3/ 48) and his "Tafsir" (28/ 59-60), and al-Bayhaqi in "Dala'il al-Nubuwwah" (5/ 14-16), through several routes from Muhammad bin Ishaq bin Yasar, from Muhammad bin Ja'far bin al-Zubayr, from Urwah bin al-Zubayr and others of our scholars … and he mentioned it, also as "mursal". Ibn Ishaq explicitly stated that he heard it, in the version of Ibn Hisham.
وله شاهد من حديث عمر بن الخطاب الآتي عند المصنف برقم (7142)، وهو حديث حسن.
Corroborating chains and supporting reports: It has a shahid from the hadith of Umar bin al-Khattab (may Allah be pleased with him), which will come with the author (al-Hakim) at no. (7142), and it is a "hasan" hadith.
وآخر من حديث علي بن أبي طالب عند أحمد 2/ (827)، والبخاري (3081) و (3983)، ومسلم (2494).
Corroborating chains and supporting reports: Another shahid is the hadith of Ali bin Abi Talib (may Allah be pleased with him) found in Ahmad (2/ 827), al-Bukhari (3081, 3983) and Muslim (2494).
وثالث من حديث جابر بن عبد الله عند أحمد 23/ (14774)، وابن حبان (4797)، وإسناده صحيح.
Corroborating chains and supporting reports: A third shahid is the hadith of Jabir bin Abd Allah found in Ahmad (23/ 14774) and Ibn Hibban (4797), and its chain is "sahih".
ولآخره المرفوع مفردًا شاهد من حديث ابن عباس تقدَّم عند المصنف برقم (4701)، وشواهد أخرى انظرها هناك.
Corroborating chains and supporting reports: For its final marfu' part, taken on its own, there is a shahid from the hadith of Ibn Abbas which preceded with the author (al-Hakim) at no. (4701); see other supporting reports there.
وبيَّن ابن حجر في "فتح الباري" 14/ 390 أنَّ قوله في رواية عروة: "فإني غافر لكم" يدلُّ على أنَّ المراد بقوله في الروايات الأخرى: "غفرتُ" أي: أغفِرُ، على طريق التعبير عن الآتي بالواقع مبالغة في تحقُّقِه.
Note / Clarification: Ibn Hajar explained in "Fath al-Bari" (14/ 390) that the words in the narration of Urwah, "fa-inni ghafirun lakum" (for I am going to forgive you), indicate that what is meant by "ghafartu" (I have forgiven) in the other narrations is "aghfiru" (I will forgive). This is by way of expressing what is to come as having already happened, to emphasise the certainty of its occurrence.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5393
