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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)
سَفَرُ أَبِي ذَرٍّ إِلَى مَكَّةَ فِي طَلَبِ الْإِسْلَامِ
Abu Dharr (may Allah be pleased with him) travelling to Makkah in search of Islam
Mustadrak al-Hakim — Hadith 5546
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا محمد بن سِنَان القزّاز، حدثنا أبو عاصم وسعيد (1) بن عامر، قالا: حدثنا المُثنَّى بن سعيد القَصِير، حدثني أبو جَمْرة (2)، قال: قال لنا ابن عباس: ألا أُخبرُكم بإسلام أبي ذرٍّ؟ قال: قلنا: بلى، قال: قال أبو ذرٍّ: كنتُ رجلًا من غِفارٍ، فبلغنا أنَّ رجلًا خرجَ بمكةَ يَزْعُم أَنه نَبيّ، فقلت لأخي: انطلِق إلى هذا الرجل فكلِّمه وأتني بخَبَره، فانطلَقَ فلقِيَه، ثم رجَع، فقلتُ: ما عندك؟ فقال: والله لقد رأيت رجلًا يأمر بالخير ويَنهى عن الشرِّ، قال: فقلتُ له: لم تَشْفني من الخَبَر، قال: فأخذتُ جرابًا وعصًا ثم أقبلتُ إلى مكة، فجعلتُ لا أعرفُه وأكرَهُ أن أسأل عنه، وأشربُ من ماء زَمزَم وأكونُ في المسجد، قال: فمَرَّ بي عليٌّ، فقال: كأنَّ الرجلَ غَريب؟ قلت: نعم، قال: فانطَلِق إلى المَنزل، فانطلقتُ معه لا يسألُني عن شيءٍ ولا أُخبِرُه، قال: ثم أصبحتُ غَدَوتُ إِلى المَسجِد لأسأل عنه، وليس أحدٌ يُخبرني عنه بشيءٍ، فمرَّ بي عليٌّ، فقال: أما آن للرَّجُل أن يعرف منزله بعدُ؟ قال: قلتُ: لا، قال: انطَلِق معي، فقال: ما أقدَمَك هذه البلدة؟ قلت: إِن كَتَمتَ علَيَّ أخبرتُك، قال: فإني أفعلُ، قلتُ له: بلَغَنا أنه خرج مِن هاهنا رجلٌ يَزْعُمُ أنه نَبيّ، فأرسلتُ أخي ليكلِّمه فرَجَع ولم يَشفِني من الخبر، فأردتُ أن ألقاهُ، قال: أما إنك قد رَشَدْتَ، هذا وجهي، فاتبَعني وادخُل - حيثُ أدخُل، فإني إن رأيتُ أحدًا أخافُه عليكَ، قُمتُ إلى الحائطِ كأنّي أُصلِح نَعْلي، وامْضِ أنتَ. قال: فمضى ومضيتُ معه حتى دخل ودخلتُ معه على النبي ﷺ، فقلت: يا رسول الله، اعرِضْ علَيَّ الإسلام، فعَرَضَ عَلَيَّ الإسلام، فأسلمتُ مكاني، قال: فقال لي: "يا أبا ذرٍّ، اكتُمْ هذا الأمر، وارجِع إلى بَلَدِك، فإذا بلَغَك ظهورُنا فأَقبل"، قال: فقلتُ: والذي بعثك بالحقِّ لأصرُخَنَّ بها بين أظهُرهم، فجاء إلى المَسجِد وقريشٌ فيه، فقال: يا مَعشرَ قُريشٍ، أشْهَدُ أن لا إلهَ إِلَّا اللهُ، وأشهدُ أنَّ محمدًا عبدُه ورسولُه، فقالوا: قُومُوا إلى هذا الصابئ، فقاموا فضُرِبتُ لأمُوتَ، فأدركني العباسُ فَأَكَبَّ علَيَّ، ثم أقبلَ عليهم، فقال: وَيلَكُم تَقتُلون رجلًا من غِفار، ومَتجَرُكُم ومَمَرُّكُم على غِفارٍ، فأقلُعوا عنّي، فلما أصبحتُ الغَدَ رجعتُ فقلتُ مثل ما قلت بالأمس، فقالوا: قُومُوا إلى هذا الصابئ، فأدركَني العباسُ، فأكبَّ عليَّ، وقال مثل مقالتِه بالأمسِ. فكان هذا أولَ إسلامِ أبي ذرٍّ (1).
هذا حديث صحيح على شرط الشيخين. فأما الحديث المُفسَّرُ في إسلام أبي ذَرٍّ حديثُ الشاميين:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5456 - صحيح على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين. فأما الحديث المُفسَّرُ في إسلام أبي ذَرٍّ حديثُ الشاميين:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5456 - صحيح على شرط البخاري ومسلم
Abu Jamrah narrates from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that he said to us: "Shall I not tell you the story of Abu Dharr's acceptance of Islam?" We said: Yes, certainly, tell us. Ibn Abbas (may Allah be pleased with them both) said that Sayyiduna Abu Dharr (may Allah be pleased with him) related his story thus: "I was a man of the tribe of Ghifar. News reached us that a man had appeared in Makkah who claimed to be a prophet. I said to my brother: Go to this man, speak with him and bring me news of him. So he went, met him and then came back. I asked: What news do you have? He said: By Allah! I have seen a man who commands good and forbids evil. I said to him: You have not given me news that satisfies me. Then I took a provision bag and a staff and set off for Makkah. (On arriving there) I did not recognise him (the Prophet, peace and blessings be upon him), and I did not think it proper to ask anyone about him; I would drink the water of Zamzam and stay in the (Sacred) Mosque. One day Sayyiduna Ali (may Allah be pleased with him) passed by me and said: It seems this man is a stranger? I said: Yes. He said: Then come (with me) to (my) house. So I went with him; he did not ask me anything and I did not tell him anything. Then in the morning I went to the (Sacred) Mosque to enquire about him (the Prophet, peace and blessings be upon him), but no one would tell me anything about him. Then Sayyiduna Ali (may Allah be pleased with him) passed by me (again) and said: Has the time not yet come for this man to know his lodging? I said: No. He said: Come with me. Then he asked: For what purpose have you come to this city? I said: If you guarantee to keep my secret, I will tell you. He said: I will do so. I said to him: News has reached us that a man has appeared here who claims to be a prophet. I sent my brother to speak with him, but when he returned he did not give me satisfying news, so I intended to meet him myself. Sayyiduna Ali (may Allah be pleased with him) said: You have certainly found the right path; I am heading that way. Follow behind me, and wherever I enter, you enter too. And if on the way I see anyone from whom I fear danger for you, I will stand by the wall as if I am fixing my sandal, and you keep walking (without stopping). Sayyiduna Abu Dharr (may Allah be pleased with him) says: Then he set off and I set off with him, until he entered and I too entered with him into the presence of the Prophet (peace and blessings be upon him). I said: O Messenger of Allah! Present Islam to me. He (peace and blessings be upon him) presented Islam to me, and I accepted Islam on the spot. Then he (peace and blessings be upon him) said to me: O Abu Dharr! Keep this matter hidden and go back to your land, then when news of our prevailing reaches you, come. I said: By the One who sent you with the truth! I will proclaim it loudly, standing among them (the idolaters). So he came to the (Sacred) Mosque, and Quraysh were there at the time. He called out: O people of Quraysh! I bear witness that there is no true god except Allah, and I bear witness that Muhammad (peace and blessings be upon him) is His servant and Messenger. On hearing this they said: Seize this renegade (Sabi'). They rose and beat me so much that I was near to death. Then Abbas (may Allah be pleased with him) arrived and threw himself over me (to protect me), then he turned to them (the idolaters) and said: Woe to you! You are killing a man of the tribe of Ghifar, when your trade and your route pass through Ghifar! At this they let me go. Then the next morning I came back again and said the same words I had said the day before. They again said: Seize this renegade. Then Abbas (may Allah be pleased with him) again arrived, rescued me and threw himself over me, and said the same thing he had said the previous day." (Ibn Abbas (may Allah be pleased with them both) said:) So this was the beginning of Sayyiduna Abu Dharr's (may Allah be pleased with him) Islam.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim). As for the detailed hadith about Sayyiduna Abu Dharr's (may Allah be pleased with him) acceptance of Islam, it is the hadith of the people of Syria.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim). As for the detailed hadith about Sayyiduna Abu Dharr's (may Allah be pleased with him) acceptance of Islam, it is the hadith of the people of Syria.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث صحيح، ومحمد بن سنان القَزّاز متابع. أبو عاصم: هو الضحاك بن مخلد النَّبيل.
Grading: (1) This hadith is sahih, and Muhammad bin Sinan al-Qazzaz is corroborated.
Technical note / Defect ('illah): Abu 'Asim: he is al-Dahhak bin Makhlad al-Nabil.
وأخرجه البخاري (3861)، ومسلم (2474) من طريق عبد الرحمن بن مهدي، والبخاري (3522) من طريق أبي قُتيبة سَلْم بن قُتيبة، كلاهما عن المثنى بن سعيد، بهذا الإسناد. فاستدراك الحاكم له ذهولٌ منه.
Reference / Source: It was recorded by al-Bukhari (3861) and Muslim (2474) through the route of Abd al-Rahman bin Mahdi, and by al-Bukhari (3522) through the route of Abu Qutaybah Salm bin Qutaybah; both from al-Muthanna bin Sa'id, with this chain.
Technical note / Defect ('illah): So al-Hakim's including it (in al-Mustadrak) is an oversight on his part.
وستأتي قصة إسلام أبي ذر بعده من وجه آخر بسياقة أخرى.
Note / Clarification: The story of Abu Dharr's acceptance of Islam will come after this through another route and with a different wording.
(1) في (ب): حجز، بالزاي، وأُهملت في بقية نسخنا الخطية، ولهذا أثبتناها بالراء المهملة، إذ لو كانت بالزاي لأُعجمت لضرورة بيانها، وكلاهما قريبٌ في المعنى.
Technical note / Defect ('illah): (1) In (B) it is "hajaz" (with za'), and in the rest of our manuscripts it is undotted. Therefore we established it as "hajar" (with an undotted ra'), since if it were a za' it would have been dotted to make it clear. Both are close in meaning.
(2) الصِّرمة: القطعة القليلة من الإبل.
Note / Clarification: "Al-sirmah": a small herd of camels.
(1) وقع في نسخنا الخطية: أسلم وخزاعة، بواو العطف، وإنما أراد الإضافة لا العطف، يعني أسلم الذين هم إخوة خُزاعة، دون غيرهم. وانظر "معرفة علوم الحديث" للحاكم ص 167 حيث ذكر أسلم خزاعة وأسلم بني جُمح، مُفرِّقًا بينهما في مؤتلف ومختلف الأنساب.
Technical note / Defect ('illah): (1) In our manuscripts it came as "Aslam and Khuza'ah" with the conjunctive waw, whereas what is meant is annexation (idafah), not conjunction: that is, the Aslam who are the brothers of Khuza'ah, as distinct from others. See al-Hakim's "Ma'rifat 'Ulum al-Hadith" (p. 167), where he mentions "Aslam of Khuza'ah" and "Aslam of Banu Jumah", distinguishing between them under the topic of similar and differing lineages (al-mu'talif wa al-mukhtalif).
Grading: (1) This hadith is sahih, and Muhammad bin Sinan al-Qazzaz is corroborated.
Technical note / Defect ('illah): Abu 'Asim: he is al-Dahhak bin Makhlad al-Nabil.
وأخرجه البخاري (3861)، ومسلم (2474) من طريق عبد الرحمن بن مهدي، والبخاري (3522) من طريق أبي قُتيبة سَلْم بن قُتيبة، كلاهما عن المثنى بن سعيد، بهذا الإسناد. فاستدراك الحاكم له ذهولٌ منه.
Reference / Source: It was recorded by al-Bukhari (3861) and Muslim (2474) through the route of Abd al-Rahman bin Mahdi, and by al-Bukhari (3522) through the route of Abu Qutaybah Salm bin Qutaybah; both from al-Muthanna bin Sa'id, with this chain.
Technical note / Defect ('illah): So al-Hakim's including it (in al-Mustadrak) is an oversight on his part.
وستأتي قصة إسلام أبي ذر بعده من وجه آخر بسياقة أخرى.
Note / Clarification: The story of Abu Dharr's acceptance of Islam will come after this through another route and with a different wording.
(1) في (ب): حجز، بالزاي، وأُهملت في بقية نسخنا الخطية، ولهذا أثبتناها بالراء المهملة، إذ لو كانت بالزاي لأُعجمت لضرورة بيانها، وكلاهما قريبٌ في المعنى.
Technical note / Defect ('illah): (1) In (B) it is "hajaz" (with za'), and in the rest of our manuscripts it is undotted. Therefore we established it as "hajar" (with an undotted ra'), since if it were a za' it would have been dotted to make it clear. Both are close in meaning.
(2) الصِّرمة: القطعة القليلة من الإبل.
Note / Clarification: "Al-sirmah": a small herd of camels.
(1) وقع في نسخنا الخطية: أسلم وخزاعة، بواو العطف، وإنما أراد الإضافة لا العطف، يعني أسلم الذين هم إخوة خُزاعة، دون غيرهم. وانظر "معرفة علوم الحديث" للحاكم ص 167 حيث ذكر أسلم خزاعة وأسلم بني جُمح، مُفرِّقًا بينهما في مؤتلف ومختلف الأنساب.
Technical note / Defect ('illah): (1) In our manuscripts it came as "Aslam and Khuza'ah" with the conjunctive waw, whereas what is meant is annexation (idafah), not conjunction: that is, the Aslam who are the brothers of Khuza'ah, as distinct from others. See al-Hakim's "Ma'rifat 'Ulum al-Hadith" (p. 167), where he mentions "Aslam of Khuza'ah" and "Aslam of Banu Jumah", distinguishing between them under the topic of similar and differing lineages (al-mu'talif wa al-mukhtalif).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5546
