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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 أَبِي الدَّرْدَاءِ عُوَيْمِرِ بْنِ زَيْدٍ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ
Virtues of Abu al-Darda Uwaymir bin Zayd al-Ansari (may Allah be pleased with him)
Mustadrak al-Hakim — Hadith 5539
اُردوEn
حدثنا أبو عبد الله الأصبهاني، حدثنا الحسن بن الجهم، حدثنا الحسين بن الفَرَج، حدثنا محمد بن عمر، قال: وأبو الدَّرْداء عُوَيمِر بن زيد بن قيس بن عائشة (1) ابن أُمية بن مالك بن عامر بن عَدِيّ بن كعب بن الخَزرج بن الحارث بن الخَزرج، وقيل: إِنَّ اسم أبي الدَّرْداء عامرٌ، ولكنه صُغِّر فقيل: عويمر، وأمُّه محبة بنت واقد بن عمرو بن الإطنابة بن عامر بن زيد مَنَاة بن مالك بن ثعلبة بن كعب. وكان أبو الدرداء - فيما ذُكر - آخر داره إسلامًا، لم يَزَل متعلقًا بصنَمٍ له قد وَضَعَ عليه منديلًا، وكان عبد الله بن رَوَاحة يَدعُوه إلى الإسلام فيأبي، فتَحيَّنَه عبد الله بنُ رواحة، وكان له أخًا في الجاهلية والإسلام (2)، فلما رآهُ قد خرج مِن بَيتِه خالفَه، فدخَل بيته، وأعجَلَ امرأته وإنها لتمشُط رأسها، فقال: أين أبو الدَّرْداء؟ فقالت: خرج أخوك آنفًا، فدخل بَيتَه الذي كان فيه الصَّنمُ ومعه القَدُوم، فأنزله وجعلَ يَفْلِذُه فَلْذًا فَلْذًا، وهو يَرتَجزُ: تبرّأ (3) من اسماءِ الشَّياطين كُلِّها … ألا كلُّ ما يُدعَى معَ الله باطلُ ثم خرج وسمعتِ المرأةُ صوت القَدُوم، وهو يضربُ ذلك الصنَمَ، فقالت: أهلكتني يا ابن رواحة، فخرج على ذلك، فلم يكن شيءٌ حتى أقبل أبو الدَّرْداء إلى منزله، فدخل فوجد المرأةَ قاعدةً تبكي شَفَقًا منه، فقال: ما شأنُك؟ قالت: أخُوك عبدُ الله بنُ رَوَاحة دخل عليَّ فصنَع ما تَرى فَغَضِبَ غضبًا شديدًا، ثم فكَّر في نفسِه، فقال: لو كان عند هذا خيرٌ لَدَفَع عن نفسه، فانطلق حتى أتى رسول الله ﷺ ومعه ابن رَواحةَ، فأسلم. وقيل: إنَّ رسول الله ﷺ نَظَر إلى أبي الدرداء والناسُ مُنهزِمُون كُلَّ وَجْهٍ يومَ أُحُد، فقال: "نِعمَ الفارسُ عُوَيمرٌ غيرَ أُفَّةٍ (1) " يعني: غير ثقيلٍ. قال ابن عُمر: وسمعت من يَذكُر أن أبا الدَّرداء لم يشهد أحُدًا. وقد كان من عِلْية أصحاب رسول الله ﷺ، وقد شَهِدَ معه مَشاهِدَ كثيرةً. قال ابن عمر: وتُوفّي أبو الدَّرْداء بدمشقَ سنة اثنتين وثلاثين في خلافة عثمان بن عفان ﵁ (2).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5449 - حذفه الذهبي من التلخيص لضعفه
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5449 - حذفه الذهبي من التلخيص لضعفه
Muhammad bin Umar relates that the name and lineage of Sayyiduna Abu al-Darda (may Allah be pleased with him) is Uwaymir bin Zayd bin Qays bin A'ishah bin Umayyah bin Malik bin Amir bin Adi bin Ka'b bin al-Khazraj bin al-Harith bin al-Khazraj. It has also been said that Abu al-Darda's name was Amir, but it was made diminutive and he came to be called Uwaymir. His mother was Muhibbah bint Waqid bin Amr bin al-Itnabah bin Amir bin Zayd Manat bin Malik bin Tha'labah bin Ka'b. It is related that Abu al-Darda was the last of his household to accept Islam; he was devoted to an idol of his over which he had placed a cloth. Abdullah bin Rawahah (may Allah be pleased with him) used to invite him to Islam, but he would refuse. Abdullah bin Rawahah, who was his brother both in the Jahiliyyah and in Islam, was looking for an opportunity. When he saw that Abu al-Darda had left his house, he entered his house from behind him. He hurried Abu al-Darda's wife while she was combing her hair. Abdullah bin Rawahah asked: "Where is Abu al-Darda?" She said: "Your brother has just gone out." So he entered the room in which the idol was kept, and he had an adze with him. He brought the idol down and began to break it into pieces, reciting this rajaz verse as he did so: "Declare your innocence of all the names of the devils; listen! Everything that is called upon besides Allah is false." Then he went out, and the wife had heard the sound of the adze while he was breaking the idol, and she began to say: "O Ibn Rawahah! You have ruined me." He went out in that state. Then only a short while had passed when Abu al-Darda returned to his house. He went in and saw that his wife was sitting and weeping out of fear of him. He asked: "What is the matter with you?" She said: "Your brother Abdullah bin Rawahah came to me and did what you see." On hearing this he became intensely angry, then he thought to himself and said: "If there were any good in this (idol), it would certainly have defended itself." So he set off until he came to the Messenger of Allah (peace and blessings be upon him), taking Ibn Rawahah with him, and accepted Islam. It has also been said that on the day of the Battle of Uhud, the Messenger of Allah (peace and blessings be upon him) looked at Abu al-Darda while the people were fleeing in defeat in every direction, and he (peace and blessings be upon him) said: "What an excellent horseman Uwaymir is, not sluggish (heavy)." Muhammad bin Umar says: I have heard some people mention that Abu al-Darda did not take part in the Battle of Uhud. However, he was among the eminent Companions of the Messenger of Allah (peace and blessings be upon him) and took part in many campaigns with him (peace and blessings be upon him). Muhammad bin Umar says: Abu al-Darda (may Allah be pleased with him) died in Damascus in the year 32 AH, during the caliphate of Uthman bin Affan (may Allah be pleased with him).
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) المثبت كما في "طبقات ابن سعد" 4/ 351 و 9/ 395، وفي المطبوع: خناسة، وكذلك رُسمت في (ز) و (ب) وأُهملت فلم تُعجم فيهما، وفي (ص) و (م) رسمت هكذا: حاسة، غير معجمة أيضًا فيهما، ويغلب على ظننا أنها تحرَّفت عما أثبته، وأقرب ذلك إليها ما في (ص) و (م). وهذ الاسم اختُلف فيه على ثلاثة أقوال: عائشة، وعيشة، وعبسة، والأكثرون على عائشة، فالله أعلم.
Technical note / Defect ('illah): (1) The name we have established is as in "Tabaqat Ibn Sa'd" (4/ 351 and 9/ 395). In the printed edition it is "Khunasah", and it is written the same way in (Z) and (B), but without dots. In (S) and (M) it is written "Hasah" (also without dots). We think it most likely that this is a corruption of the name we established, and the spelling in (S) and (M) is closest to it. There are three views on this name: 'A'ishah, 'Ayshah and 'Absah; most (scholars) hold it to be "'A'ishah", and Allah knows best.
(2) في نسخنا الخطية: عن الإسلام والغالب أنَّ "عن" تحريف عن الواو، والمثبت كما في "طبقات ابن سعد" 4/ 351 و 9/ 395.
Technical note / Defect ('illah): (2) In our manuscripts it is written "'an al-Islam", and most likely "'an" is a corruption of the letter "waw". The text we have established is as in "Tabaqat Ibn Sa'd" (4/ 351 and 9/ 395).
(3) رُسمت هذه الكلمةُ في نسخنا الخطية: سرا، وهو تحريف عن المثبت، والمثبت من "طبقات ابن سعد" 4/ 351 و 9/ 395.
Technical note / Defect ('illah): (3) This word is written in our manuscripts as "sara", which is a corruption of the correct word. We have established the correct word from "Tabaqat Ibn Sa'd" (4/ 351 and 9/ 395).
(1) تحرَّف في نسخنا الخطية إلى: أنه، والتصويب من "طبقات ابن سعد" 4/ 352 و 9/ 395 ومن كتب اللغة والغريب.
Technical note / Defect ('illah): (1) In our manuscripts this word is corrupted into "annahu"; it has been corrected from "Tabaqat Ibn Sa'd" (4/ 352 and 9/ 395) and from the books of language and gharib (rare words).
(2) انظر "طبقات ابن سعد" 4/ 351 و 9/ 395.
Reference / Source: (2) See "Tabaqat Ibn Sa'd" (4/ 351 and 9/ 395).
وذكر نحو قصة إسلامه باختصار جبيرُ بنُ نُفَير مرسلًا، فيما نقله البيهقيُّ في "دلائل النبوة" 6/ 301 عن أبي بكر القَفّال الشاشي بسنده إلى جبير بن نُفير، وجبير من كبار التابعين، والإسنادُ إليه ثقات عن آخرهم.
Reference / Source: A similar, abridged account of his acceptance of Islam was mentioned by Jubayr bin Nufayr in mursal form, which al-Bayhaqi transmitted in "Dala'il al-Nubuwwah" (6/ 301) from Abu Bakr al-Qaffal al-Shashi with his chain up to Jubayr bin Nufayr.
Technical note / Defect ('illah): Jubayr is one of the senior Successors, and the narrators of the chain up to him are all thiqah (trustworthy).
وأما قصة شهوده أُحُدًا فذكرها الواقدي في "مغازيه" 1/ 253، ونقله عنه كذلك ابن سعد في "طبقاته" 4/ 352 و 9/ 395.
Reference / Source: As for the account of his attending Uhud, al-Waqidi mentioned it in his "Maghazi" (1/ 253), and Ibn Sa'd likewise transmitted it from him in his "Tabaqat" (4/ 352 and 9/ 395).
وروى شهودَه أحدًا وأنه أَبلى فيها بلاء حسنًا عبدُ الرحمن بنُ عائذ الثُّمالي وشُريح بن عُبيد الحضرمي عند الطبراني في "مسند الشاميين" (967) و (1876)، وهما تابعيّان، فخبرهما مرسل، لكن باجتماعهما مع رواية الواقدي يتقوى الخبر.
Reference / Source: His attending Uhud and his excellent conduct in it were also narrated by Abd al-Rahman bin 'A'idh al-Thumali and Shurayh bin 'Ubayd al-Hadrami, in al-Tabarani's "Musnad al-Shamiyyin" [(967), (1876)].
Grading: Both of them are Successors, so their report is "mursal". But by its combination with the narration of al-Waqidi the report is strengthened.
(3) تحرّف في نسخنا الخطية تحرَّف إلى: إسحاق أبو حرب، غير أنَّ الباء لم تُعجم في (ص) و (م).
Technical note / Defect ('illah): (3) In our manuscripts this name is corrupted into "Ishaq Abu Harb", except that the "ba'" is not dotted in (S) and (M).
(1) في نسخنا الخطية: خناسة، وتقدم التعليق عليه.
Technical note / Defect ('illah): (1) In our manuscripts it is written "Khunasah", and the comment on it has already passed.
(2) كذلك جاء في (ز) و (ب): العباس، وفي (ص) و (م): إسحاق، وكلاهما مشكِلٌ، لأنَّ اسم أبي إبراهيم التَّرجُماني إسماعيلُ بنُ إبراهيم، والكلام الذي بعده ظاهره أنَّ قائله هو التّرجُماني، فالله أعلم. وقال الذهبي في "التلخيص": أخاف لا يكون سقط من سنده.
Technical note / Defect ('illah): (2) In (Z) and (B) it came as "al-'Abbas", and in (S) and (M) as "Ishaq", and both are problematic, because the name of Abu Ibrahim al-Tarjumani is "Isma'il bin Ibrahim". And the words that follow apparently belong to al-Tarjumani himself, and Allah knows best. Al-Dhahabi said in "al-Talkhis": I fear that something may have dropped from its chain.
Technical note / Defect ('illah): (1) The name we have established is as in "Tabaqat Ibn Sa'd" (4/ 351 and 9/ 395). In the printed edition it is "Khunasah", and it is written the same way in (Z) and (B), but without dots. In (S) and (M) it is written "Hasah" (also without dots). We think it most likely that this is a corruption of the name we established, and the spelling in (S) and (M) is closest to it. There are three views on this name: 'A'ishah, 'Ayshah and 'Absah; most (scholars) hold it to be "'A'ishah", and Allah knows best.
(2) في نسخنا الخطية: عن الإسلام والغالب أنَّ "عن" تحريف عن الواو، والمثبت كما في "طبقات ابن سعد" 4/ 351 و 9/ 395.
Technical note / Defect ('illah): (2) In our manuscripts it is written "'an al-Islam", and most likely "'an" is a corruption of the letter "waw". The text we have established is as in "Tabaqat Ibn Sa'd" (4/ 351 and 9/ 395).
(3) رُسمت هذه الكلمةُ في نسخنا الخطية: سرا، وهو تحريف عن المثبت، والمثبت من "طبقات ابن سعد" 4/ 351 و 9/ 395.
Technical note / Defect ('illah): (3) This word is written in our manuscripts as "sara", which is a corruption of the correct word. We have established the correct word from "Tabaqat Ibn Sa'd" (4/ 351 and 9/ 395).
(1) تحرَّف في نسخنا الخطية إلى: أنه، والتصويب من "طبقات ابن سعد" 4/ 352 و 9/ 395 ومن كتب اللغة والغريب.
Technical note / Defect ('illah): (1) In our manuscripts this word is corrupted into "annahu"; it has been corrected from "Tabaqat Ibn Sa'd" (4/ 352 and 9/ 395) and from the books of language and gharib (rare words).
(2) انظر "طبقات ابن سعد" 4/ 351 و 9/ 395.
Reference / Source: (2) See "Tabaqat Ibn Sa'd" (4/ 351 and 9/ 395).
وذكر نحو قصة إسلامه باختصار جبيرُ بنُ نُفَير مرسلًا، فيما نقله البيهقيُّ في "دلائل النبوة" 6/ 301 عن أبي بكر القَفّال الشاشي بسنده إلى جبير بن نُفير، وجبير من كبار التابعين، والإسنادُ إليه ثقات عن آخرهم.
Reference / Source: A similar, abridged account of his acceptance of Islam was mentioned by Jubayr bin Nufayr in mursal form, which al-Bayhaqi transmitted in "Dala'il al-Nubuwwah" (6/ 301) from Abu Bakr al-Qaffal al-Shashi with his chain up to Jubayr bin Nufayr.
Technical note / Defect ('illah): Jubayr is one of the senior Successors, and the narrators of the chain up to him are all thiqah (trustworthy).
وأما قصة شهوده أُحُدًا فذكرها الواقدي في "مغازيه" 1/ 253، ونقله عنه كذلك ابن سعد في "طبقاته" 4/ 352 و 9/ 395.
Reference / Source: As for the account of his attending Uhud, al-Waqidi mentioned it in his "Maghazi" (1/ 253), and Ibn Sa'd likewise transmitted it from him in his "Tabaqat" (4/ 352 and 9/ 395).
وروى شهودَه أحدًا وأنه أَبلى فيها بلاء حسنًا عبدُ الرحمن بنُ عائذ الثُّمالي وشُريح بن عُبيد الحضرمي عند الطبراني في "مسند الشاميين" (967) و (1876)، وهما تابعيّان، فخبرهما مرسل، لكن باجتماعهما مع رواية الواقدي يتقوى الخبر.
Reference / Source: His attending Uhud and his excellent conduct in it were also narrated by Abd al-Rahman bin 'A'idh al-Thumali and Shurayh bin 'Ubayd al-Hadrami, in al-Tabarani's "Musnad al-Shamiyyin" [(967), (1876)].
Grading: Both of them are Successors, so their report is "mursal". But by its combination with the narration of al-Waqidi the report is strengthened.
(3) تحرّف في نسخنا الخطية تحرَّف إلى: إسحاق أبو حرب، غير أنَّ الباء لم تُعجم في (ص) و (م).
Technical note / Defect ('illah): (3) In our manuscripts this name is corrupted into "Ishaq Abu Harb", except that the "ba'" is not dotted in (S) and (M).
(1) في نسخنا الخطية: خناسة، وتقدم التعليق عليه.
Technical note / Defect ('illah): (1) In our manuscripts it is written "Khunasah", and the comment on it has already passed.
(2) كذلك جاء في (ز) و (ب): العباس، وفي (ص) و (م): إسحاق، وكلاهما مشكِلٌ، لأنَّ اسم أبي إبراهيم التَّرجُماني إسماعيلُ بنُ إبراهيم، والكلام الذي بعده ظاهره أنَّ قائله هو التّرجُماني، فالله أعلم. وقال الذهبي في "التلخيص": أخاف لا يكون سقط من سنده.
Technical note / Defect ('illah): (2) In (Z) and (B) it came as "al-'Abbas", and in (S) and (M) as "Ishaq", and both are problematic, because the name of Abu Ibrahim al-Tarjumani is "Isma'il bin Ibrahim". And the words that follow apparently belong to al-Tarjumani himself, and Allah knows best. Al-Dhahabi said in "al-Talkhis": I fear that something may have dropped from its chain.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5539
