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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)
وَفَاةُ أَبِي ذَرٍّ فِي فَلَاةٍ مِنَ الْأَرْضِ وَمَجِيءُ جَمَاعَةٍ
The death of Abu Dharr (may Allah be pleased with him) in the open desert and the arrival of a group of people
Mustadrak al-Hakim — Hadith 5559
اُردوEn
أخبرنا أبو جعفر محمد بن محمد بن عبد الله، حَدَّثَنَا إسماعيل بن إسحاق القاضي، حَدَّثَنَا علي بن عبد الله المَديني، حَدَّثَنَا يحيى بن سُلَيم الطائفي، حَدَّثَنَا عبد الله بن عثمان بن خُثَيم، عن مُجاهِد، عن إبراهيمَ بن الأشْتَر، عن أبيه، عن أمِّ ذرٍّ، قالت: لما حَضَرت أبا ذرٍّ الوفاةُ بَكيتُ، فقال لي: ما يُبكيكِ؟ فقلت: وما لي لا أبكي وأنت تموتُ بفَلاةٍ من الأرض، وليس عِندي ثوبٌ يَسَعُك كَفَنًا لي، ولا لكَ، ولا يَدَينِ لي بتغييبِك، قال: فأبشِري ولا تبكي، فإني سمعتُ رسول الله ﷺ يقول: "لا يموتُ بين امرأَينِ مُسلِمَين ولدان أو ثلاثةٌ فيحتَسِبانِ فيَرَيانِ النارَ أبدًا". وإني سمعتُ رسول الله ﷺ يقول لنَفَرٍ أنا فيهم: "لَيمُوتَنَّ رجل منكم بفَلاةٍ من الأرض تَشْهَدُه عِصابةٌ من المؤمنين"، وليس من أولئك النفرِ أحدٌ إلا وقد مات في قريةٍ وجماعةٍ، فأنا ذلك الرجلُ، واللهِ ما كَذَبتُ ولا كُذِبتُ، فأَبصِري الطريقَ، فقلت: أنَّى وقد ذهب الحاجُ وتَقطَّعَتِ الطَّرِيقُ؟ فقال: اذهبي فتبصَّري قالت: فكنتُ أَشتدُّ إلى الكَثِيب، ثم أرجِعُ فأُمرِّضُه، فبينما أنا وهو كذلك إذا أنا برجالٍ على رِحالِهم، كأنهم الرَّخَمُ تَخِدُ (1) بهم رواحِلُهم - قال عليٌّ: قلت ليحيى بن سُلَيم: تَخِدُ أَو تَخُبُّ؟ قال: بالدال - قالت: فألَحْتُ بثَوبي، فأسرَعُوا إِليَّ حتَّى وَقَفُوا عَلَيَّ، فقالوا: ومَن هو؟ قلتُ: أبو ذرٍّ، قالوا: صاحبُ رسولِ الله ﷺ؟! قلتُ: نعم، ففَدَّوهُ بآبائهم وأمّهاتهم، وأسرَعُوا إليه حتَّى دخَلُوا عليه، فقال لهم: أبشِروا، فإني سمعتُ رسول الله ﷺ يقول لنَفَرٍ أنا فيهم: "ليموتَنَّ رجلٌ منكم بِفَلاةٍ من الأرض تَشْهَدُه عِصابةٌ من المؤمنين"، ما مِن أولئك النفَرِ رجلٌ إِلَّا وقد هَلَك في قريةٍ وجماعةٍ، والله ما كَذَبتُ ولا كُذِبتُ، أنتم تَسمَعون أنه لو كان عندي ثوبٌ يَسَعُني كَفَنًا أو لامرأتي لم أُكفَّن إلَّا في ثوبٍ لي أو لها، إني أَنشُدُكُم الله، ثم إني أَنشُدُكم الله، أن لا (2) يُكفِّنَني رجلٌ منكم كان أميرًا أو عَريفًا أو بَريدًا أو نَقيبًا، وليس من أولئك النفَر إلّا وقد قارَفَ (3) ما قال، إلَّا فتًى من الأنصار، فقال: أنا أُكفِّنُك يا عمِّ، أكفِّنُك في ردائي هذا، أو في ثَوبَين في عَيْبتي من غَزْل أُمّي، قال: أنتَ فكَفِّنّي، فَكَفَّنَه الأنصاريُّ في النَّفَر الذين حَضَرُوه، وقامُوا عليه ودَفَنُوه في نَفَرٍ كلُّهم يَمانٍ (4). ذكرُ مناقب حَبِيب بن مَسلَمة الفِهْري ﵁ -
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5470 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5470 - سكت عنه الذهبي في التلخيص
Ibrahim bin al-Ashtar narrates from his father, and he from Umm Dharr (may Allah be pleased with her); she said: When the time of death drew near for Sayyiduna Abu Dharr (may Allah be pleased with him), I began to weep. He asked me: "What has made you weep?" I said: How can I not weep when you are dying in this barren wilderness, and I have no garment that would suffice as a shroud for you or for me, nor do I have the strength to bury you alone? He said: "Be glad and do not weep, for I heard the Messenger of Allah (peace and blessings be upon him) say: 'Any Muslim husband and wife who lose two or three children and bear it patiently seeking the reward, they will never see the Fire (of Hell).' And indeed I heard the Messenger of Allah (peace and blessings be upon him) say to a group of people among whom I was present: 'A man among you will surely die in a barren wilderness (a desert), and a group of the believers will be present with him.' There is not one of those people left who did not die in a town or among a community, so I am that (remaining) man. By Allah! I have not lied, nor have I been told a lie, so keep watching the road." I said: How is that possible when the pilgrims have already gone and the road has been cut off (that is, the coming and going of travellers has ended)? He said: "Go and look." Umm Dharr (may Allah be pleased with her) said: I would run to the sand dune, then come back and nurse him. Meanwhile, I saw some men on their mounts; they looked like vultures, and their mounts were bringing them swiftly. (The narrator Ali said: I asked Yahya bin Sulaym whether the word is 'takhidu' (with a dal) or 'takhubbu' (with a ba). He said: With a dal.) Umm Dharr said: I signalled to them with my garment, so they hurried towards me until they came and stopped by me and asked: "Who is this?" I said: Abu Dharr. They said: "The Companion of the Messenger of Allah (peace and blessings be upon him)?!" I said: Yes. On hearing this, they began to say that their fathers and mothers be ransomed for him, and they hurried in to him. Abu Dharr (may Allah be pleased with him) said to them: "Be glad! For I heard the Messenger of Allah (peace and blessings be upon him) say to a group of people among whom I was present: 'A man among you will surely die in a wilderness, and a group of the believers will be present with him.' There is not a man among them left who has not died in a town and among a community. By Allah! I have not lied, nor have I been told a lie. You hear that if I had a garment that would suffice as a shroud for me or for my wife, I would not be shrouded except in my garment or hers. I adjure you by Allah, and again I adjure you by Allah, that no man among you should shroud me who has been a commander, a chief, a courier, or a leader of a people." There was no one among those people who had not held one of these positions, except a young man of the Ansar. He said: "O uncle! I will shroud you; I will shroud you in this cloak of mine, or in two garments that are in my bag, made from yarn spun by my mother." Abu Dharr (may Allah be pleased with him) said: "Yes, you shall shroud me." So that Ansari, from among those present, shrouded him. They offered his funeral prayer and buried him, and all of them were Yemenis.
An account of the virtues of Sayyiduna Habib bin Maslamah al-Fihri (may Allah be pleased with him).
An account of the virtues of Sayyiduna Habib bin Maslamah al-Fihri (may Allah be pleased with him).
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في (ب): تحذ، بالحاء المهملة وآخره ذال معجمة، والمثبت على الصواب من (ز) و (ص)، لكن حُرِّكت الكلمة فيهما بضم الخاء وتشديد الدَّال، وإنما الصواب: تَخِدُ، كتَعِدُ من الوَخْدة: وهو ضربٌ من سير الإبِل، وهو أن ترمي بقوائمها كمشي النَّعام.
Technical note / Defect ('illah): (1) In manuscript (B) this word is "tahdh" (with an undotted ha' and ending in a dotted dhal), while the correct form is what we have established from (Z) and (S). However, in those manuscripts the word is vowelled "takhuddu" (with damma on the kha' and a doubled dal), whereas the correct word is "takhidu" (on the pattern of "ta'idu"). It is derived from "al-wakhdah", a kind of camel's gait in which it flings out its legs like the walk of an ostrich.
(2) حرف "لا" لم يَرِد في (ز) و (م) و"تلخيص الذهبي" و (ب)، وأثبتناه من (ص)، وهو ثابت لأكثر من خرّج هذا الخبر، وكلا الأمرين جائز، فعلى الحذف تُقدَّر "لا" تقديرًا.
Technical note / Defect ('illah): (2) The word "la" (not) does not occur in (Z), (M), (B) or al-Dhahabi's "Talkhis"; we established it from (S), and it is established in the versions of most of those who recorded this report. Both are permissible: if it is omitted, "la" is to be understood as implied.
(3) في (ز) و (ب) قارب، بالياء، بدلٌ الفاء، وهما بمعنًى.
Technical note / Defect ('illah): (3) In (Z) and (B) it is "qarib" with a ya' instead of the fa', and the two have the same meaning.
(4) إسناده حسنٌ من أجل يحيى بن سُليم الطائفي، فهو صدوق حسن الحديث، وقد تلقَّى عنه هذا الخبر جمعٌ من الأئمة الحفّاظ، ولا يُحفَظ عن غيره موصولًا وقد حسَّن هذه الرواية في وفاة أبي ذرٍّ ابن القيم في "زاد المعاد" 3/ 534، ورجَّحها على رواية ابن مسعود المتقدمة عند المصنّف برقم (4421). وأخرجه ابن حبان (6671) عن أبي خليفة الفَضل بن الحُباب، عن علي بن المديني، بهذا الإسناد.
Grading: (4) This chain is hasan on account of Yahya bin Sulaym al-Ta'ifi.
Technical note / Defect ('illah): Yahya is "saduq hasan al-hadith" (truthful, his hadith is hasan), and a group of the leading hadith masters received this report from him. It is not preserved in connected form from anyone other than him. Ibn al-Qayyim graded this narration about the death of Abu Dharr as hasan in "Zad al-Ma'ad" (3/ 534), and preferred it over the narration of Ibn Mas'ud (which passed with the author under 4421).
Reference / Source: It was recorded by Ibn Hibban (6671) from Abu Khalifah al-Fadl bin al-Hubab, from Ali bin al-Madini, with this chain.
وأخرجه أحمد 35/ (21373) عن إسحاق بن عيسى، وابن حبان (6670) من طريق الحسن بن محمد بن الصبَّاح، كلاهما عن يحيى بن سُلَيم، به.
Reference / Source: It was recorded by Ahmad [35/ (21373)] from Ishaq bin 'Isa, and by Ibn Hibban (6670) through the route of al-Hasan bin Muhammad bin al-Sabbah; both from Yahya bin Sulaym.
وأنظر ما تقدم برقم (5542).
Reference / Source: See also what has passed under number (5542).
والفَلَاة: المفازة والأرض القَفْر.
Note / Clarification: "Al-falah": a wilderness, a barren desert land.
والحاجُّ: هو في الأصل يُطلق على الواحد من الحُجّاج، وربما أُطلق الحاجُّ على الجماعة مجازًا واتساعًا، كما جاء هنا.
Note / Clarification: "Al-hajj": originally it is used for a single one of the pilgrims, but sometimes "al-hajj" is used for the whole group, figuratively and by extension, as here.
وتَقطَّعتِ الطريقُ: انقطع الناسُ عن الطريق.
Note / Clarification: "Taqatta'at al-tariq": that is, people were cut off from the road (travel stopped).
واشتدُّ إلى الكَثِيب: أُسرع إلى التلِّ الرملي.
Note / Clarification: "Ashtaddu ila al-kathib": I would run quickly to the sand dune.
والرَّخَم: نوع من الطيور.
Note / Clarification: "Al-rakham": a kind of bird (a vulture-like bird).
وتَخُبُّ: من الخَبَب، وهو ضربٌ من العَدْوِ، وهو خَطْوٌّ فَسِيحٌ.
Note / Clarification: "Takhubbu": from "khabab", which is a kind of running with long strides.
والعَرِيف: القيّم بأمور القبيلة أو الجماعة من الناس، يلي أُمورهم ويتعرف الأمير منه أحوالهم.
Note / Clarification: "Al-'arif": the one in charge of the affairs of a tribe or a group of people, who manages their affairs and through whom the ruler learns of their condition.
والبَريد: الرسُول.
Note / Clarification: "Al-barid": a messenger.
والنقيب: هو كالعريف على القوم الذي يتعرف أخبارَهم وينقّب عن أحوالهم؛ أي: يُفتش.
Note / Clarification: "Al-naqib": he is like the 'arif over a people, who keeps track of their news and searches into their conditions, that is, inspects them.
والعَيْبة: وعاء من جلد ونحوه يكون فيه المتاعُ.
Note / Clarification: "Al-'aybah": a bag of leather or the like in which belongings are kept.
ويَمَانٍ: نسبة لليمن، والألف فيها عوض من ياء النسبة.
Note / Clarification: "Yamanin": an ascription to Yemen, and its alif is in place of the ya' of ascription.
Technical note / Defect ('illah): (1) In manuscript (B) this word is "tahdh" (with an undotted ha' and ending in a dotted dhal), while the correct form is what we have established from (Z) and (S). However, in those manuscripts the word is vowelled "takhuddu" (with damma on the kha' and a doubled dal), whereas the correct word is "takhidu" (on the pattern of "ta'idu"). It is derived from "al-wakhdah", a kind of camel's gait in which it flings out its legs like the walk of an ostrich.
(2) حرف "لا" لم يَرِد في (ز) و (م) و"تلخيص الذهبي" و (ب)، وأثبتناه من (ص)، وهو ثابت لأكثر من خرّج هذا الخبر، وكلا الأمرين جائز، فعلى الحذف تُقدَّر "لا" تقديرًا.
Technical note / Defect ('illah): (2) The word "la" (not) does not occur in (Z), (M), (B) or al-Dhahabi's "Talkhis"; we established it from (S), and it is established in the versions of most of those who recorded this report. Both are permissible: if it is omitted, "la" is to be understood as implied.
(3) في (ز) و (ب) قارب، بالياء، بدلٌ الفاء، وهما بمعنًى.
Technical note / Defect ('illah): (3) In (Z) and (B) it is "qarib" with a ya' instead of the fa', and the two have the same meaning.
(4) إسناده حسنٌ من أجل يحيى بن سُليم الطائفي، فهو صدوق حسن الحديث، وقد تلقَّى عنه هذا الخبر جمعٌ من الأئمة الحفّاظ، ولا يُحفَظ عن غيره موصولًا وقد حسَّن هذه الرواية في وفاة أبي ذرٍّ ابن القيم في "زاد المعاد" 3/ 534، ورجَّحها على رواية ابن مسعود المتقدمة عند المصنّف برقم (4421). وأخرجه ابن حبان (6671) عن أبي خليفة الفَضل بن الحُباب، عن علي بن المديني، بهذا الإسناد.
Grading: (4) This chain is hasan on account of Yahya bin Sulaym al-Ta'ifi.
Technical note / Defect ('illah): Yahya is "saduq hasan al-hadith" (truthful, his hadith is hasan), and a group of the leading hadith masters received this report from him. It is not preserved in connected form from anyone other than him. Ibn al-Qayyim graded this narration about the death of Abu Dharr as hasan in "Zad al-Ma'ad" (3/ 534), and preferred it over the narration of Ibn Mas'ud (which passed with the author under 4421).
Reference / Source: It was recorded by Ibn Hibban (6671) from Abu Khalifah al-Fadl bin al-Hubab, from Ali bin al-Madini, with this chain.
وأخرجه أحمد 35/ (21373) عن إسحاق بن عيسى، وابن حبان (6670) من طريق الحسن بن محمد بن الصبَّاح، كلاهما عن يحيى بن سُلَيم، به.
Reference / Source: It was recorded by Ahmad [35/ (21373)] from Ishaq bin 'Isa, and by Ibn Hibban (6670) through the route of al-Hasan bin Muhammad bin al-Sabbah; both from Yahya bin Sulaym.
وأنظر ما تقدم برقم (5542).
Reference / Source: See also what has passed under number (5542).
والفَلَاة: المفازة والأرض القَفْر.
Note / Clarification: "Al-falah": a wilderness, a barren desert land.
والحاجُّ: هو في الأصل يُطلق على الواحد من الحُجّاج، وربما أُطلق الحاجُّ على الجماعة مجازًا واتساعًا، كما جاء هنا.
Note / Clarification: "Al-hajj": originally it is used for a single one of the pilgrims, but sometimes "al-hajj" is used for the whole group, figuratively and by extension, as here.
وتَقطَّعتِ الطريقُ: انقطع الناسُ عن الطريق.
Note / Clarification: "Taqatta'at al-tariq": that is, people were cut off from the road (travel stopped).
واشتدُّ إلى الكَثِيب: أُسرع إلى التلِّ الرملي.
Note / Clarification: "Ashtaddu ila al-kathib": I would run quickly to the sand dune.
والرَّخَم: نوع من الطيور.
Note / Clarification: "Al-rakham": a kind of bird (a vulture-like bird).
وتَخُبُّ: من الخَبَب، وهو ضربٌ من العَدْوِ، وهو خَطْوٌّ فَسِيحٌ.
Note / Clarification: "Takhubbu": from "khabab", which is a kind of running with long strides.
والعَرِيف: القيّم بأمور القبيلة أو الجماعة من الناس، يلي أُمورهم ويتعرف الأمير منه أحوالهم.
Note / Clarification: "Al-'arif": the one in charge of the affairs of a tribe or a group of people, who manages their affairs and through whom the ruler learns of their condition.
والبَريد: الرسُول.
Note / Clarification: "Al-barid": a messenger.
والنقيب: هو كالعريف على القوم الذي يتعرف أخبارَهم وينقّب عن أحوالهم؛ أي: يُفتش.
Note / Clarification: "Al-naqib": he is like the 'arif over a people, who keeps track of their news and searches into their conditions, that is, inspects them.
والعَيْبة: وعاء من جلد ونحوه يكون فيه المتاعُ.
Note / Clarification: "Al-'aybah": a bag of leather or the like in which belongings are kept.
ويَمَانٍ: نسبة لليمن، والألف فيها عوض من ياء النسبة.
Note / Clarification: "Yamanin": an ascription to Yemen, and its alif is in place of the ya' of ascription.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5559
