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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)
ضَرْبُ قُرَيْشٍ أَبَا ذَرٍّ وَاخْتِفَاؤُهُ بَيْنَ السُّتُورِ وَالْبِنَاءِ
Quraysh beating Abu Dharr (may Allah be pleased with him) and his hiding between the curtains and the building
Mustadrak al-Hakim — Hadith 5547
اُردوEn
أخبرناهُ أبو جعفر محمد بن محمد البغدادي، حدثنا أحمد بن إبراهيم القُرشي بدمشق، حدثنا محمد بن عائذ الدمشقي، حدثني الوليد بن مُسلم، حدثنا أبو طَرَفة عَبّادُ بن الرَّيَّان اللَّخمي، قال: سمعتُ عُروة بن رُوَيمِ اللَّخمِي الأَشْعَرِي يقول: حدثني عامر بن لُدَين الأشْعَري - وكان مع عبد الملك بن مروان - قال: سمعتُ أبا ليلى الأشعريَّ يقولُ: حدثني أبو ذَرٍّ، قال: إنَّ أول ما دَعاني إلى الإسلام أنّا كنّا قومًا عَرَبًا فأصابتنا السَّنَةُ، فاحتملتُ أمّي وأخي - وكان اسمُه أُنيسًا - إلى أصهارٍ لنا بأعلى نَجْد، فلما حَلَلْنا بهم أكرمُونا، فلما رأى ذلك رجلٌ من الحيِّ مشَى إلى خالي، فقال: تَعلَمُ أَنَّ أُنيسًا يُخالِفُك إلى أهلِك؟ قال: فحَنِق في قلبه، فانصرفتُ في رِعْية إبلي، فوجدتُه كَئيبًا يبكي، فقلتُ: ما بُكَاكَ يا خالِ؟ فأعلَمني الخبرَ، فقلتُ: حَجَرَ (1) اللهُ من ذلك، إنَّا نخافُ الفاحشةَ، وإن كان الزمانُ قد أخلَّ بنا، ولقد كَدَّرتَ علينا صَفْوَ ما ابتدأتنا به، ولا سبيلّ إلى اجتماعٍ، فاحتملْتُ أمي وأخي حتى نَزَلْنا بحضرة مكة، فقال أخي: إني رجلٌ مُدافِعٌ على الماء بشعر، وكان رجلًا شاعرًا، فقلتُ: لا تفعل، فخرج به اللَّجَاجُ حتى دافَعَ دُرَيدَ بن الصِّمَّة صِرْمَتَهُ (2) إلى صِرْمتِه، وايمُ الله لَدُرَيدٌ يومئذٍ أشعرُ من أخي، فتقاضَيا إلى خَنْساءَ (3)، ففضَّلَتْ أخي على دُرَيْدٍ، وذلك أنَّ دُرَيدًا خطبَها إلى أبيها، فقالت: شيخٌ كبيرٌ لا حاجةَ لي فيه، فحَقَدَت عليه، فضَمَمْنا صِرْمته إلى صِرْمَتِنا، فكانت لنا هَجْمةٌ. قال: ثم أتيتُ مكةَ، فابتدأتُ بالصَّفا، فإذا عليها رجالاتُ قُريش، وقد بلغني أنَّ بها صابئًا أو مجنُونًا أو شاعرًا أو ساحرًا، فقلت: أين هذا الذي تَزعُمُونَهُ؟ فقالوا: ها هو ذاك حيثُ تَرى، فانقَلبْتُ إليه، فوالله ما جُزْتُ عنهم قِيدَ حَجَر حتى أكَبُّوا عَلَيَّ كلَّ عَظْم وحَجَر ومَدَر، فضَرَّجُوني بدَمي، وأتيتُ البيت فدخلتُ بين السُّتور والبناء، وصُمْتُ فيه ثلاثين يومًا لا أكُلُ ولا أشربُ إلَّا من ماءِ زَمزمَ حتى كانت ليلةٌ قَمْراءُ إضْحِيانٌ أقبلتِ امرأتانِ من خُزاعةَ طافَتا بالبيت، ثم ذَكَرتا إسافًا ونائلةَ - وهما وَثَنانِ كانوا (4) يعبُدونهما - فأخرجتُ رأسي من تحت السُّتور، فقلتُ: احمِلا أحدَهما على صاحبه؟ فغَضِبَتا ثم قالتا: أمَ والله لو كانت رجالُنا حُضُورًا ما تكلَّمتَ بهذا، ثم وَلَّتا، فخرجتُ أقْفُو آثارَهُما، حتى لَقِيَتا رسول الله ﷺ، فقال: "ما أنتُما؟ ومن أين أنتُما؟ ومن أين جئتُما؟ وما جاء بِكُما؟ "، فأخبرَتاهُ الخَبَر، فقال: "أين تركتُما الصابئ؟ " فقالتا: تركناهُ بين السُّتور والبِناء، فقال لهما: "هل قال لكما شيئًا؟ " قالتا: نعم، وأقبلتُ حتى جئتُ رسول الله ﷺ، ثم سلَّمتُ عليه عند ذلك، فقال: "مَن أنتَ؟ وممَّن أنتَ؟ ومن أين أنتَ؟ ومن أين جئتَ؟ وما جاء بك؟ " فأنشأتُ أُعْلِمُه الخَبَر، فقال: "من أين كنتَ تأكُلُ وتشربُ؟ " فقلتُ: من ماء زمزم، فقال: "أما إنه طعامُ طُعْم"، ومعه أبو بكرٍ فقال: يا رسول الله، ائذن لي أن أُعشِّيَه، قال: "نعم"، ثم خرجَ رسولُ الله ﷺ يمشي، وأخذ أبو بكرٍ بيدي، حتى وَقَفَ رسول الله ﷺ باب أبي بكر، ثم دخل أبو بكر بيتَه، ثم أتى بزبيبٍ من زَبيب الطائف، فجعل يُلقيه لنا، قبضًا قبضًا، ونحن نأكلُ منه حتى تملَّأنا منه. فقال لي رسول الله ﷺ: "يا أبا ذرِّ" فقلتُ: لبَّيك، فقال لي: "إنه قد رُفِعَت لي أرضٌ، وهى ذاتُ مالٍ ولا أحسَبُها إِلَّا تِهامة، فاخرُج إلى قومك فادْعُهم إلى ما دخلت فيه"، قال: فخرجتُ حتى أتيتُ أمّي وأخي، فأعلمتُهُم الخبر، فقالا: ما لنا رغبةٌ عن الدِّين الذي دخلت فيه، فأسلما، ثم خرجنا حتى أتينا المدينةَ، فأعلمتُ قومي، فقالوا: إنا قد صَدَّقناك، ولعلَّنا نلقى محمدًا، ﷺ، فلما قَدِم علينا رسولُ الله ﷺ لَقيناهُ، فقالت له غِفارٌ: يا رسول الله، إنَّ أبا ذرٍّ أعلمَنا ما أعلمتَه، وقد أسلَمْنا وشَهِدْنا أنك رسولُ الله ﷺ، ثم تَقدَّمَت أَسلَمُ خُزاعة (1)، فقالت: يا رسول الله، إنا قد رَغِبْنا ودخَلْنا فيما دخل فيه إخوانُنا وحُلفاؤنا، فقال رسول الله ﷺ: "أسلَمُ سَالَمَها اللهُ، وغِفارُ غَفَرَ اللهُ لها"، ثم أخذ أبو بكر بيدي، فقال: يا أبا ذرّ، فقلتُ: لبَّيك يا أبا بكرٍ، فقال: هل كنتَ تَألَّهُ في جاهِليَّتك؟ قلتُ: نعم، لقد رأيتني أقومُ عند الشمس، فلا أزالُ مُصلِّيًا حتى يُؤذِيَني حَرُّها، فأخِرُّ كأَنِّي خِفَاءٌ، فقال لي: فأينَ كنتَ تَوَجَّهُ؟ قلتُ: لا أدري إلَّا حيث وجَّهَني الله، حتى أدخَلَ الله عَلَيَّ الإسلام (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5457 - إسناده صالح
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5457 - إسناده صالح
It is narrated from Sayyiduna Abu Dharr (may Allah be pleased with him) that he related: The first cause of my accepting Islam was that we were an Arab people, and a severe famine struck us, so I took my mother and my brother, whose name was Unays, to my maternal relatives in the upper region of Najd. When we stayed with them, they honoured us greatly. Then a man of that tribe, seeing this, went and incited my maternal uncle, saying: "Do you know that Unays goes to your family behind your back?" (That man was lying.) Anger filled my uncle's heart at this. When I returned from grazing the camels I found him grieved and weeping. I asked: "O uncle! Why are you weeping?" So he told me the whole story. I said: "May Allah protect us from that (accusation)! We fear indecency, however much hardship time may impose on us. You have clouded the sincere beginning of the kindness with which you began towards us; now it is not possible for us to stay together." So I set off from there with my mother and brother and settled on the outskirts of Makkah. My brother said: "I am a (influential) man who, by the force of my poetry, pushes people back from the watering place." I said: "Do not do it." But he persisted in his obstinacy until he staked his camels against those of Durayd bin al-Simmah. By Allah! At that time Durayd was a greater poet than my brother. Then the two of them went to al-Khansa (for judgement), and she preferred my brother over Durayd. The reason for this was that Durayd had asked her father for her hand, and she had refused, saying: This is an old man, I have no need of him; for this reason she bore a grudge against Durayd. So we joined his camels to our camels, and we had a large herd of camels. (Sayyiduna Abu Dharr says:) Then I came to Makkah and began with (the hill of) al-Safa, and there the chiefs of Quraysh were sitting. News had reached me that a Sabi' (one who changes his religion), a madman, a poet or a sorcerer had appeared in Makkah. I asked: "Where is this man about whom you say these things?" They said: "There he is, where you see." I turned towards him, and by Allah! I had not gone beyond them even the distance of a stone's throw when those people attacked me with bones, stones and clods of earth and left me covered in blood. I came to the House of Allah and hid between the covering of the Ka'bah and the building. I stayed there for thirty days, with no food or drink except Zamzam, until on a moonlit and bright night two women of the tribe of Khuza'ah came and circled the House of Allah. Then they mentioned Isaf and Na'ilah, these being two idols which they used to worship. I put my head out from under the covering and said (mockingly): "Mount one of them on the other?" They became angry and said: "By Allah! If our men were present here you would not dare to say such a thing." Then they turned back, and I followed behind them until they met the Messenger of Allah (peace and blessings be upon him). He (peace and blessings be upon him) asked: "Who are you two? Where are you from? And for what purpose have you come?" They told him (peace and blessings be upon him) the whole story. He (peace and blessings be upon him) asked: "Where did you leave the Sabi'?" They said: "We left him between the covering of the Ka'bah and the building." He (peace and blessings be upon him) asked them: "Did he say anything to you?" They said: "Yes." I came forward until I reached the Messenger of Allah (peace and blessings be upon him) and at that moment greeted him (peace and blessings be upon him) with salam. He (peace and blessings be upon him) asked: "Who are you? From which tribe are you? Where are you from and why have you come?" I informed him (peace and blessings be upon him) of all the details. He (peace and blessings be upon him) asked: "What have you been eating and drinking?" I said: "I have lived only on the water of Zamzam." He (peace and blessings be upon him) said: "Indeed, it is a food that satisfies." Sayyiduna Abu Bakr (may Allah be pleased with him) was with him (peace and blessings be upon him), and he said: "O Messenger of Allah (peace and blessings be upon him)! Permit me to give him his evening meal." He (peace and blessings be upon him) said: "Very well." Then the Messenger of Allah (peace and blessings be upon him) walked on, and Sayyiduna Abu Bakr (may Allah be pleased with him) held my hand, until the Messenger of Allah (peace and blessings be upon him) stopped at Abu Bakr's (may Allah be pleased with him) door. Then Sayyiduna Abu Bakr (may Allah be pleased with him) went into his house and brought raisins of Ta'if and began giving them to us by handfuls, and we ate them to our fill. Then the Messenger of Allah (peace and blessings be upon him) said to me: "O Abu Dharr!" I said: "Labbayk (at your service)." He (peace and blessings be upon him) said: "A land has been shown to me which is a land of wealth, and I think it can only be Tihamah (Madinah). So go to your people and invite them to the religion you have entered." Sayyiduna Abu Dharr says: I left from there and came to my mother and brother and told them the news. They said: "We too have no aversion to the religion you have entered." So both of them accepted Islam. Then we set out until we reached Madinah, and I told my people. They said: "We believe you; perhaps we will meet Muhammad (peace and blessings be upon him)." When the Messenger of Allah (peace and blessings be upon him) came to Madinah, we met him (peace and blessings be upon him). The tribe of Ghifar said: "O Messenger of Allah (peace and blessings be upon him)! Abu Dharr has told us what you told him; we have accepted Islam and we bear witness that you are the Messenger of Allah (peace and blessings be upon him)." Then the people of the tribe of Aslam (of Khuza'ah) came forward and said: "O Messenger of Allah (peace and blessings be upon him)! We too are drawn to this religion and wish to enter into that which our brothers and allies have entered." Then the Messenger of Allah (peace and blessings be upon him) said: "'Aslamu salamaha Allah, wa Ghifaru ghafara Allahu laha' (May Allah grant Aslam safety, and may Allah forgive Ghifar)." Then Sayyiduna Abu Bakr (may Allah be pleased with him) took my hand and said: "O Abu Dharr!" I said: "Labbayk, O Abu Bakr!" He asked: "Did you also worship (ta'alluh) during the Jahiliyyah?" I said: "Yes. I saw myself standing at the time of (the rising of) the sun and praying continuously until its heat began to hurt me, and then I would fall down as a garment falls." He asked me: "In which direction did you face?" I said: "I do not know, except whichever direction Allah turned me, until Allah honoured me with the blessing of Islam."
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تصحف في (ز) و (ص) و (ب) إلى: حمزة، بحاء مهملة وزاي، والمثبت على الصواب من "تلخيص الذهبي"، وأُهمل في (م). وأبو جَمْرة هذا: هو نصر بن عمران الضُّبَعي.
Technical note / Defect ('illah): (2) In (Z), (S) and (B) this is misspelled as "Hamzah" (with an undotted ha' and a za'). The correct text has been established from al-Dhahabi's "Talkhis", and in (M) it is undotted. This Abu Jamrah is Nasr bin 'Imran al-Duba'i.
(3) تحرَّف في (ز) و (ب) و"تلخيص الذهبي" إلى: خباء، والمثبت على الصواب من هامش (ز) مُصحَّحًا عليه، وسقط الاسم من (ص) و (م)، فصار كأنَّ القاضي بين دريد وأُنيس هو أبو ذرّ نفسُه، وإنما الصحيح أنها الخنساء، فهي المقصودة بقوله بعد قليل: وذلك أنَّ دريدًا خطبها إلى أبيها .. وقصتُها في ذلك مشهورة عند أهل الأدب.
Technical note / Defect ('illah): (3) In (Z), (B) and al-Dhahabi's "Talkhis" this is corrupted into "Khiba'". The correct text has been established from the margin of (Z), where it is corrected. The name dropped out of (S) and (M), which makes it seem as though the one who judged between Durayd and Unays was Abu Dharr himself. But what is correct is that it was "al-Khansa'", for she is the one meant by his statement a little later: "That was because Durayd had asked her father for her hand" Her story about this is well known among the people of literature.
(4) في نسخنا الخطية: كان والجادة ما أثبتنا.
Technical note / Defect ('illah): (4) In our manuscripts it is "kana", and the usual form (al-jaddah) is what we have established.
(1) إسناده صالح كما قال الذهبي في "تلخيصه"، فإنَّ أبا طرفة عبّاد بن الريّان صالح الحديث كما قال الذهبي في "تاريخ الإسلام" 3/ 903، وكذلك عامر بن لدين الأشعري صالح الحديث، روى عنه جمع ووثقه العجلي، وذكره ابن حبان في "الثقات"، وأبو ليلى الأشعري تابعيٌّ كبير، وبعضهم ذكره الصحابة. وقد روي نحو هذا الحديث من وجه آخر عن أبي ذرٍّ.
Grading: (1) Its chain is "salih" (acceptable), as al-Dhahabi said in his "Talkhis".
Technical note / Defect ('illah): Abu Tarafah 'Abbad bin al-Rayyan is "salih al-hadith" (acceptable in hadith), as al-Dhahabi said in "Tarikh al-Islam" (3/ 903). Likewise 'Amir bin Ludayn al-Ash'ari is "salih al-hadith": a group narrated from him, al-'Ijli declared him trustworthy, and Ibn Hibban mentioned him in "al-Thiqat". Abu Layla al-Ash'ari is one of the senior Successors, and some mentioned him among the Companions. A hadith similar to this is also narrated from Abu Dharr through another route.
وأخرجه الطبراني في "الكبير" (773)، وفي "الأوسط" (60)، وفي "الأحاديث الطوال" (5)، وعنه أبو نُعيم في "معرفة الصحابة" (1577)، وفي "حلية الأولياء" 1/ 157، وأخرجه ابن عساكر في "تاريخ دمشق" 26/ 224 - 225 من طريق أبي القاسم بن أبي العقب، ومن طريق أبي عبد الله محمد بن إبراهيم بن مروان - وهو القرشي الدمشقي - ثلاثتهم (الطبراني وابن أبي العقب وابن مروان) عن أبي عبد الملك أحمد بن إبراهيم القرشي، بهذا الإسناد.
Reference / Source: It was recorded by al-Tabarani in "al-Kabir" (773), "al-Awsat" (60) and "al-Ahadith al-Tiwal" (5) - and from him Abu Nu'aym in "Ma'rifat al-Sahabah" (1577) and "Hilyat al-Awliya'" (1/ 157) - and by Ibn 'Asakir in "Tarikh Dimashq" (26/ 224-225) through the route of Abu al-Qasim bin Abi al-'Aqb and through the route of Abu Abd Allah Muhammad bin Ibrahim bin Marwan (al-Qurashi al-Dimashqi). All three of them (al-Tabarani, Ibn Abi al-'Aqb and Ibn Marwan) narrate it from Abu Abd al-Malik Ahmad bin Ibrahim al-Qurashi with this chain.
وأخرجه الدولابي في "الكنى والأسماء" (1213) عن أبي القاسم يزيد بن محمد بن عبد الصمد، عن محمد بن عائذ، به مختصرًا بقوله ﷺ عن زمزم: "أما إنه طعام طعم". قال الدُّولابي: مختصر من حديث إسلام أبي ذر الحديث الطويل.
Reference / Source: It was recorded by al-Dulabi in "al-Kuna wa al-Asma'" (1213) from Abu al-Qasim Yazid bin Muhammad bin Abd al-Samad, from Muhammad bin 'A'idh, in abridged form, with the saying of the Prophet (peace and blessings be upon him) about Zamzam: "Indeed, it is food that nourishes." Al-Dulabi said: It is abridged from the long hadith of Abu Dharr's acceptance of Islam.
وأخرجه بنحوه أحمد 35/ (21525) و (21526)، ومسلم (2473)، وابن حبان (7133) من طريق عبد الله بن الصامت ابن أخي أبي ذرٍّ، عن عمه أبي ذرٍّ، غير أنه ذكر أنَّ الذي حكم بين أخيه أُنيس وبين الرجل الآخر وفضّل أنيسًا على ذلك الرجل هو كاهنٌ وليس الخنساء، ولم يسم ذلك الرجل الذي دافع أُنيسًا، بل أبهمه، خلافًا لما في رواية أبي ليلى الأشعري حيث ذكر أنه دريد بن الصِّمة. وقال ابن الصامت في روايته: "وُجِّهت لي أرضٌ ذات نخل ولا أُراها إلا يثرب" بدل قوله: "ولا أحسبها إلّا تهامة" وليس المعنى بعيدًا إذ المدينة من تِهامة.
Reference / Source: A similar narration was recorded by Ahmad [35/ (21525), (21526)], Muslim (2473) and Ibn Hibban (7133) through the route of Abd Allah bin al-Samit (the nephew of Abu Dharr), from his uncle Abu Dharr.
Technical note / Defect ('illah): However, he mentioned that the one who judged between his brother Unays and the other man, and preferred Unays over that man, was a soothsayer (kahin), not al-Khansa'. Nor did he name the man who contended with Unays; rather he left him unnamed, unlike the narration of Abu Layla al-Ash'ari, where he is named as Durayd bin al-Simmah. And Ibn al-Samit said in his narration: "I was directed to a land with palm trees, and I think it is none other than Yathrib", instead of his saying: "I think it is none other than Tihamah". The meaning is not far apart, since Madinah is part of Tihamah.
ويشهد لهذا الحرف من الحديث حديث عائشة عند أحمد 42/ (25626) والبخاري (2297)، بلفظ: "أُريتُ دار هجرتكم، رأيت سبخةً ذات نخل بين لابتين". وقد تقدم عند المصنف برقم (4308).
Corroborating chains and supporting reports: A supporting report (shahid) for this part of the hadith is the hadith of 'A'ishah (may Allah be pleased with her) with Ahmad [42/ (25626)] and al-Bukhari (2297), with the wording: "I was shown the place of your emigration: I saw a salty land with palm trees between two lava fields (labatayn)." It has already passed with the author (al-Hakim) under number (4308).
والسَّنَة: الجَدْبُ والقَحْطُ.
Note / Clarification: "Al-sanah": drought and famine.
والهجمة: قريبٌ من المئة من الإبل.
Note / Clarification: "Al-hajmah": a herd of about a hundred camels.
وقِيْد حَجَر: أي قَدْر حَجَر، يعني مسافة قريبة جدًّا.
Note / Clarification: "Qida hajarin": that is, the measure of a stone('s throw), meaning a very short distance.
وقِيْد حَجَر: أي قَدْر حَجَر، يعني مسافة قريبة جدًّا. والمَدَر: قِطَع الطين اليابس.
Note / Clarification: "Qida hajarin": that is, the measure of a stone('s throw) (very near). And "al-madar": lumps of dry clay.
وضَرَّجوني: لَطَّخوني.
Note / Clarification: "Darrajuni": they smeared me (with blood and the like).
وقوله: بين السُّتور والبناء: يعني بين الكعبة وأستارها.
Note / Clarification: His saying "bayna al-sutur wa al-bina'": that is, between the Ka'bah and its coverings.
وأقفو آثارهما: أتبعهما من ورائهما.
Note / Clarification: "Aqfu atharahuma": I followed behind the two of them.
و"زمزم طعام طُعْم"، أي: تُشبعُ الإنسانَ إذا شرب ماءها كما يَشبع من الطعام.
Note / Clarification: "Zamzam ta'amu tu'min": that is, it satisfies a person when he drinks its water, just as he is satisfied by food.
والقُبَض: جمع قَبْضَة، وهو ما قَبَضتَ عليه من شيءٍ.
Note / Clarification: "Al-qubad": the plural of "qabdah" (a handful), that which one grasps in one's hand.
وتألَّهُ: مضارع حذفت إحدى تائيه تخفيفًا، وهو من التألُّه، أي: التنسُّك والتعبُّد.
Note / Clarification: "Ta'allahu": a present-tense verb, one of whose two ta's has been dropped for lightness. It is from "ta'alluh", meaning devotion and worship.
والخِفَاء: ككِساء وزنًا ومعنًى.
Note / Clarification: "Al-khifa'": like "kisa'" (a cloak) in both pattern and meaning.
Technical note / Defect ('illah): (2) In (Z), (S) and (B) this is misspelled as "Hamzah" (with an undotted ha' and a za'). The correct text has been established from al-Dhahabi's "Talkhis", and in (M) it is undotted. This Abu Jamrah is Nasr bin 'Imran al-Duba'i.
(3) تحرَّف في (ز) و (ب) و"تلخيص الذهبي" إلى: خباء، والمثبت على الصواب من هامش (ز) مُصحَّحًا عليه، وسقط الاسم من (ص) و (م)، فصار كأنَّ القاضي بين دريد وأُنيس هو أبو ذرّ نفسُه، وإنما الصحيح أنها الخنساء، فهي المقصودة بقوله بعد قليل: وذلك أنَّ دريدًا خطبها إلى أبيها .. وقصتُها في ذلك مشهورة عند أهل الأدب.
Technical note / Defect ('illah): (3) In (Z), (B) and al-Dhahabi's "Talkhis" this is corrupted into "Khiba'". The correct text has been established from the margin of (Z), where it is corrected. The name dropped out of (S) and (M), which makes it seem as though the one who judged between Durayd and Unays was Abu Dharr himself. But what is correct is that it was "al-Khansa'", for she is the one meant by his statement a little later: "That was because Durayd had asked her father for her hand" Her story about this is well known among the people of literature.
(4) في نسخنا الخطية: كان والجادة ما أثبتنا.
Technical note / Defect ('illah): (4) In our manuscripts it is "kana", and the usual form (al-jaddah) is what we have established.
(1) إسناده صالح كما قال الذهبي في "تلخيصه"، فإنَّ أبا طرفة عبّاد بن الريّان صالح الحديث كما قال الذهبي في "تاريخ الإسلام" 3/ 903، وكذلك عامر بن لدين الأشعري صالح الحديث، روى عنه جمع ووثقه العجلي، وذكره ابن حبان في "الثقات"، وأبو ليلى الأشعري تابعيٌّ كبير، وبعضهم ذكره الصحابة. وقد روي نحو هذا الحديث من وجه آخر عن أبي ذرٍّ.
Grading: (1) Its chain is "salih" (acceptable), as al-Dhahabi said in his "Talkhis".
Technical note / Defect ('illah): Abu Tarafah 'Abbad bin al-Rayyan is "salih al-hadith" (acceptable in hadith), as al-Dhahabi said in "Tarikh al-Islam" (3/ 903). Likewise 'Amir bin Ludayn al-Ash'ari is "salih al-hadith": a group narrated from him, al-'Ijli declared him trustworthy, and Ibn Hibban mentioned him in "al-Thiqat". Abu Layla al-Ash'ari is one of the senior Successors, and some mentioned him among the Companions. A hadith similar to this is also narrated from Abu Dharr through another route.
وأخرجه الطبراني في "الكبير" (773)، وفي "الأوسط" (60)، وفي "الأحاديث الطوال" (5)، وعنه أبو نُعيم في "معرفة الصحابة" (1577)، وفي "حلية الأولياء" 1/ 157، وأخرجه ابن عساكر في "تاريخ دمشق" 26/ 224 - 225 من طريق أبي القاسم بن أبي العقب، ومن طريق أبي عبد الله محمد بن إبراهيم بن مروان - وهو القرشي الدمشقي - ثلاثتهم (الطبراني وابن أبي العقب وابن مروان) عن أبي عبد الملك أحمد بن إبراهيم القرشي، بهذا الإسناد.
Reference / Source: It was recorded by al-Tabarani in "al-Kabir" (773), "al-Awsat" (60) and "al-Ahadith al-Tiwal" (5) - and from him Abu Nu'aym in "Ma'rifat al-Sahabah" (1577) and "Hilyat al-Awliya'" (1/ 157) - and by Ibn 'Asakir in "Tarikh Dimashq" (26/ 224-225) through the route of Abu al-Qasim bin Abi al-'Aqb and through the route of Abu Abd Allah Muhammad bin Ibrahim bin Marwan (al-Qurashi al-Dimashqi). All three of them (al-Tabarani, Ibn Abi al-'Aqb and Ibn Marwan) narrate it from Abu Abd al-Malik Ahmad bin Ibrahim al-Qurashi with this chain.
وأخرجه الدولابي في "الكنى والأسماء" (1213) عن أبي القاسم يزيد بن محمد بن عبد الصمد، عن محمد بن عائذ، به مختصرًا بقوله ﷺ عن زمزم: "أما إنه طعام طعم". قال الدُّولابي: مختصر من حديث إسلام أبي ذر الحديث الطويل.
Reference / Source: It was recorded by al-Dulabi in "al-Kuna wa al-Asma'" (1213) from Abu al-Qasim Yazid bin Muhammad bin Abd al-Samad, from Muhammad bin 'A'idh, in abridged form, with the saying of the Prophet (peace and blessings be upon him) about Zamzam: "Indeed, it is food that nourishes." Al-Dulabi said: It is abridged from the long hadith of Abu Dharr's acceptance of Islam.
وأخرجه بنحوه أحمد 35/ (21525) و (21526)، ومسلم (2473)، وابن حبان (7133) من طريق عبد الله بن الصامت ابن أخي أبي ذرٍّ، عن عمه أبي ذرٍّ، غير أنه ذكر أنَّ الذي حكم بين أخيه أُنيس وبين الرجل الآخر وفضّل أنيسًا على ذلك الرجل هو كاهنٌ وليس الخنساء، ولم يسم ذلك الرجل الذي دافع أُنيسًا، بل أبهمه، خلافًا لما في رواية أبي ليلى الأشعري حيث ذكر أنه دريد بن الصِّمة. وقال ابن الصامت في روايته: "وُجِّهت لي أرضٌ ذات نخل ولا أُراها إلا يثرب" بدل قوله: "ولا أحسبها إلّا تهامة" وليس المعنى بعيدًا إذ المدينة من تِهامة.
Reference / Source: A similar narration was recorded by Ahmad [35/ (21525), (21526)], Muslim (2473) and Ibn Hibban (7133) through the route of Abd Allah bin al-Samit (the nephew of Abu Dharr), from his uncle Abu Dharr.
Technical note / Defect ('illah): However, he mentioned that the one who judged between his brother Unays and the other man, and preferred Unays over that man, was a soothsayer (kahin), not al-Khansa'. Nor did he name the man who contended with Unays; rather he left him unnamed, unlike the narration of Abu Layla al-Ash'ari, where he is named as Durayd bin al-Simmah. And Ibn al-Samit said in his narration: "I was directed to a land with palm trees, and I think it is none other than Yathrib", instead of his saying: "I think it is none other than Tihamah". The meaning is not far apart, since Madinah is part of Tihamah.
ويشهد لهذا الحرف من الحديث حديث عائشة عند أحمد 42/ (25626) والبخاري (2297)، بلفظ: "أُريتُ دار هجرتكم، رأيت سبخةً ذات نخل بين لابتين". وقد تقدم عند المصنف برقم (4308).
Corroborating chains and supporting reports: A supporting report (shahid) for this part of the hadith is the hadith of 'A'ishah (may Allah be pleased with her) with Ahmad [42/ (25626)] and al-Bukhari (2297), with the wording: "I was shown the place of your emigration: I saw a salty land with palm trees between two lava fields (labatayn)." It has already passed with the author (al-Hakim) under number (4308).
والسَّنَة: الجَدْبُ والقَحْطُ.
Note / Clarification: "Al-sanah": drought and famine.
والهجمة: قريبٌ من المئة من الإبل.
Note / Clarification: "Al-hajmah": a herd of about a hundred camels.
وقِيْد حَجَر: أي قَدْر حَجَر، يعني مسافة قريبة جدًّا.
Note / Clarification: "Qida hajarin": that is, the measure of a stone('s throw), meaning a very short distance.
وقِيْد حَجَر: أي قَدْر حَجَر، يعني مسافة قريبة جدًّا. والمَدَر: قِطَع الطين اليابس.
Note / Clarification: "Qida hajarin": that is, the measure of a stone('s throw) (very near). And "al-madar": lumps of dry clay.
وضَرَّجوني: لَطَّخوني.
Note / Clarification: "Darrajuni": they smeared me (with blood and the like).
وقوله: بين السُّتور والبناء: يعني بين الكعبة وأستارها.
Note / Clarification: His saying "bayna al-sutur wa al-bina'": that is, between the Ka'bah and its coverings.
وأقفو آثارهما: أتبعهما من ورائهما.
Note / Clarification: "Aqfu atharahuma": I followed behind the two of them.
و"زمزم طعام طُعْم"، أي: تُشبعُ الإنسانَ إذا شرب ماءها كما يَشبع من الطعام.
Note / Clarification: "Zamzam ta'amu tu'min": that is, it satisfies a person when he drinks its water, just as he is satisfied by food.
والقُبَض: جمع قَبْضَة، وهو ما قَبَضتَ عليه من شيءٍ.
Note / Clarification: "Al-qubad": the plural of "qabdah" (a handful), that which one grasps in one's hand.
وتألَّهُ: مضارع حذفت إحدى تائيه تخفيفًا، وهو من التألُّه، أي: التنسُّك والتعبُّد.
Note / Clarification: "Ta'allahu": a present-tense verb, one of whose two ta's has been dropped for lightness. It is from "ta'alluh", meaning devotion and worship.
والخِفَاء: ككِساء وزنًا ومعنًى.
Note / Clarification: "Al-khifa'": like "kisa'" (a cloak) in both pattern and meaning.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5547
