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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)
اسْتِمَاعُ ابْنِ الزُّبَيْرِ فِي مَجْلِسِ الصَّحَابَةِ إِنْشَادَ حَسَّانَ
Ibn al-Zubayr (may Allah be pleased with him) listening to the poetry of Hassan bin Thabit in a gathering of the Companions
Mustadrak al-Hakim — Hadith 5658
اُردوEn
أخبرنا الشيخ أبو بكر بن إسحاق، أخبرنا علي بن عبد العزيز، حَدَّثَنَا أبو عبد الله الزُّبَير بن بكَّار الزُّبيري، حَدَّثَنَا أبو غَزِيّة محمد بن موسى، حدثني عبد الله بن مصعب، عن هشام بن عُرْوة، عن فاطمة بنت المُنذر، عن جدّتها أسماء بنت أبي بكر، قالت: مرَّ الزُّبَيرُ بن العَوّام بمجلسٍ من أصحابِ رسول الله ﷺ وحسانُ يُنشِدُهم من شِعْرِه، وهم غيرُ نِشاطٍ ممّا يَسْمَعُون منه، فجلسَ معهم الزُّبيرُ، فقال: ما لي أراكُم غيرَ آذِنِينَ مما تَسمعُون من شِعْر ابن الفُرَيعة، فلقد كان يَعرِضُ به لرسولِ اللهُ، فيُحسِنُ استِماعَه، ويُجزِل عليه ثَوابَه، ولا يَشغَلُه عنه شيءٌ (1)، فقال حسّانُ: أقامَ على عهدِ النَّبيِّ وهَدْيِهِ … حَوارِيُّهُ والقولُ بالفعل يُعدَلُ أقامَ على مِنهاجِهِ وطَريقِهِ … يُوالي وليَّ الحَيُّ والحَقُّ أعدَلُ هو الفارسُ المشهورُ والبطَلُ الذي … يَصُولُ إذا ما كان يومٌ مُحجَّلُ إذا كَشَفَتْ عن ساقِها الحربُ حَشَّها (1) … بأبيضَ سَبّاقٍ إلى الموتِ يَرفُلُ (2) وإنَّ امرَأً كانت صفيّةُ أمَّهُ … ومن أسَدٍ في بيتِها لَمُرفَّلُ له من رسولِ الله قُربَى قَرِيبةٌ … ومن نُصرةِ الإسلامِ مَجدٌ مُؤثَّلُ فكم كُربةٍ ذَبَّ الزُّبَيرُ بسيفِه … عن المصطفى والله يُعطِي فيُجزِلُ فما مِثلُه فيهمْ ولا كانَ قَبلَهُ … وليس يكونُ الدَّهرَ ما دامَ يَذبُلُ ثَناؤُكَ خيرٌ مِن فِعالِ مَعاشِرٍ … وفِعلُكَ يا ابنَ الهاشِميّةِ أفضَلُ (3)
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5559 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5559 - سكت عنه الذهبي في التلخيص
It is narrated from Sayyidah Asma' bint Abi Bakr (may Allah be pleased with her) that Sayyiduna al-Zubayr bin al-Awwam (may Allah be pleased with him) passed by a gathering of the Companions of the Messenger of Allah (peace and blessings be upon him) where Sayyiduna Hassan bin Thabit (may Allah be pleased with him) was reciting his poetry to them, but they were not showing much eagerness in listening to his verses. So Sayyiduna al-Zubayr (may Allah be pleased with him) sat down with them and said: "What is the matter that I do not see you paying attention to the poetry of Ibn al-Furay'ah (Hassan)? He used to present these verses before the Messenger of Allah (peace and blessings be upon him), and he (peace and blessings be upon him) would listen to them very attentively, reward him generously for them, and nothing would distract him (peace and blessings be upon him) from his words." Hearing this, Sayyiduna Hassan (may Allah be pleased with him) composed these verses (in praise of Sayyiduna al-Zubayr): "The disciple of the Prophet (peace and blessings be upon him) remained firm upon his covenant and guidance, and speech is made true by deeds. He stood firm upon his (peace and blessings be upon him) path and way; he is a helper of the truth, and the truth is the most just. He is the famed horseman and the hero who pounces upon the enemy on the day of battle. When war breaks out in all its horror, he stokes its fire further with his gleaming sword, racing ahead towards death. A man whose mother is Safiyyah (may Allah be pleased with her) and whose household is from the tribe of Asad is surely of lofty rank and standing. He has close kinship with the Messenger of Allah (peace and blessings be upon him), and through his support of Islam he has gained an ancient and great glory. How many hardships did al-Zubayr ward off with his sword from al-Mustafa (peace and blessings be upon him), and Allah Almighty is the One who grants the finest reward for it. There is none like him among them (the Companions), nor was there before him, nor will there be anyone like him for as long as the world endures, as long as the mountain of Yadhbul stands. (O Zubayr!) Your praise is better than the deeds of other people, but O son of the Hashimi woman, your deeds are even more excellent than your praise."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في نسخنا الخطية: بشيء، بزيادة الباء أوله والمثبت من النسخة المحمودية كما في طبعة الميمان.
Note / Clarification: (1) Our manuscripts have "bi-shay'" (with an added ba' at its start); the correct text has been established from the Mahmudiyyah manuscript, as in the al-Maiman edition.
(1) في (ز) و (ب): حمتها، وفي (ص) و (م): حمها، والمثبت على الجادة من "تلخيص المستدرك" للذهبي، ومعنى حشَّها: أوقَدَها.
Note / Clarification: (1) Manuscripts (Z) and (B) have "hamtaha" and manuscripts (S) and (M) have "hammaha". The correct word (hashshaha) has been established from al-Dhahabi's "Talkhis al-Mustadrak", and it means: he kindled it (the fire).
(2) كذلك أُعجم هذا الفعل في (م) و "تلخيص المستدرك" للذهبي، وهو من الرَّفْل، وهو التبختُر في المشي. وفي (ز): يرمل بالميم بدلٌ الفاء، وهو من الإسراع في المشي مع هزِّ المنكبين. وفي بعض مصادر التخريج: يُرقِل من الإرقال، وهو ضربٌ من العَدْوِ فوق الخبب.
Note / Clarification: (2) In manuscript (M) and al-Dhahabi's "Talkhis al-Mustadrak" this verb (yarfulu) is written with its dots, and it is from "al-rafl", meaning "to walk with a proud swagger". Manuscript (Z) has "yarmulu", with mim in place of fa', meaning to walk quickly while shaking the shoulders. Some of the sources of the takhrij have "yurqilu" (from al-irqal), which is a kind of running faster than "khabab" (a trot).
(3) إسناده ضعيف بمرّة من أجل أبي غَزِيَّة محمد بن موسى - وهو ابن مسكين - فهو ضعيف صاحب مناكير، واتهمه ابن حبان والدارقطني بالوضع.
Grading: (3) Its chain is utterly (extremely) weak, because of Abu Ghaziyyah Muhammad bin Musa (Ibn Miskin).
Technical note / Defect ('illah): He is weak and a narrator of munkar reports; Ibn Hibban and al-Daraqutni accused him of fabrication (wad').
وأخرجه أبو القاسم البغوي في "معجم الصحابة" (516)، والطبراني في "الكبير" (3583)، والدارقطني في "المؤتلف والمختلف" 1/ 170، وابن أخي ميمي في "فوائده" (339)، واللالكائي في "شرح أصول الاعتقاد" (2708)، وأبو نُعيم في "حلية الأولياء" 1/ 90، وفي "معرفة الصحابة" (2213) وابن عساكر في "تاريخ دمشق" 18/ 400 - 401 من طرق عن الزبير بن بكار، بهذا الإسناد.
Reference / Source: Abu al-Qasim al-Baghawi narrated it in "Mu'jam al-Sahabah" (516), al-Tabarani in "al-Kabir" (3583), al-Daraqutni in "al-Mu'talif wa al-Mukhtalif" 1/ 170, Ibn Akhi Mimi in his "Fawa'id" (339), al-Lalaka'i in "Sharh Usul al-I'tiqad" (2708), Abu Nu'aym in "Hilyat al-Awliya'" 1/ 90 and "Ma'rifat al-Sahabah" (2213), and Ibn 'Asakir in "Tarikh Dimashq" 18/ 400 - 401, through various routes from al-Zubayr bin Bakkar, with this chain.
وقوله: يَصُول؛ أي: يحمل. ويوم محجَّل: أراد به يوم الحرب المشهور بين الناس. ومُرفَّل: معظَّم. والمجد المؤثَّل: من التأثيل، وهو التأصيل. والأبيض: السيف. وليس يكون الدَّهرَ؛ أي: ليس يكون مثلُه في المستقبل طول الدهر. ويَذبُل: اسم جَبَلٍ، يعني ما دام ذلك الجبلُ ماثلًا فلن يكون هناك مثلُه. انظر "المقاصد النحوية شرح شواهد شروح الألفية" للعيني 2/ 578.
Note / Clarification: His words "yasulu" mean: he charges. By "yawm muhajjal" is meant a day of battle that is famous among people. "Muraffal" means: honoured (mu'azzam). "Al-majd al-mu'aththal" is from "ta'thil", which means establishing firm roots (ta'sil). "Al-abyad" means the sword. "Laysa yakunu al-dahra" means that for all time in the future there will be none like him. "Yadhbul" is the name of a mountain, i.e. as long as that mountain stands there will be none like him (al-Zubayr, may Allah be pleased with him). See al-'Ayni's "al-Maqasid al-Nahwiyyah Sharh Shawahid Shuruh al-Alfiyyah" 2/ 578.
Note / Clarification: (1) Our manuscripts have "bi-shay'" (with an added ba' at its start); the correct text has been established from the Mahmudiyyah manuscript, as in the al-Maiman edition.
(1) في (ز) و (ب): حمتها، وفي (ص) و (م): حمها، والمثبت على الجادة من "تلخيص المستدرك" للذهبي، ومعنى حشَّها: أوقَدَها.
Note / Clarification: (1) Manuscripts (Z) and (B) have "hamtaha" and manuscripts (S) and (M) have "hammaha". The correct word (hashshaha) has been established from al-Dhahabi's "Talkhis al-Mustadrak", and it means: he kindled it (the fire).
(2) كذلك أُعجم هذا الفعل في (م) و "تلخيص المستدرك" للذهبي، وهو من الرَّفْل، وهو التبختُر في المشي. وفي (ز): يرمل بالميم بدلٌ الفاء، وهو من الإسراع في المشي مع هزِّ المنكبين. وفي بعض مصادر التخريج: يُرقِل من الإرقال، وهو ضربٌ من العَدْوِ فوق الخبب.
Note / Clarification: (2) In manuscript (M) and al-Dhahabi's "Talkhis al-Mustadrak" this verb (yarfulu) is written with its dots, and it is from "al-rafl", meaning "to walk with a proud swagger". Manuscript (Z) has "yarmulu", with mim in place of fa', meaning to walk quickly while shaking the shoulders. Some of the sources of the takhrij have "yurqilu" (from al-irqal), which is a kind of running faster than "khabab" (a trot).
(3) إسناده ضعيف بمرّة من أجل أبي غَزِيَّة محمد بن موسى - وهو ابن مسكين - فهو ضعيف صاحب مناكير، واتهمه ابن حبان والدارقطني بالوضع.
Grading: (3) Its chain is utterly (extremely) weak, because of Abu Ghaziyyah Muhammad bin Musa (Ibn Miskin).
Technical note / Defect ('illah): He is weak and a narrator of munkar reports; Ibn Hibban and al-Daraqutni accused him of fabrication (wad').
وأخرجه أبو القاسم البغوي في "معجم الصحابة" (516)، والطبراني في "الكبير" (3583)، والدارقطني في "المؤتلف والمختلف" 1/ 170، وابن أخي ميمي في "فوائده" (339)، واللالكائي في "شرح أصول الاعتقاد" (2708)، وأبو نُعيم في "حلية الأولياء" 1/ 90، وفي "معرفة الصحابة" (2213) وابن عساكر في "تاريخ دمشق" 18/ 400 - 401 من طرق عن الزبير بن بكار، بهذا الإسناد.
Reference / Source: Abu al-Qasim al-Baghawi narrated it in "Mu'jam al-Sahabah" (516), al-Tabarani in "al-Kabir" (3583), al-Daraqutni in "al-Mu'talif wa al-Mukhtalif" 1/ 170, Ibn Akhi Mimi in his "Fawa'id" (339), al-Lalaka'i in "Sharh Usul al-I'tiqad" (2708), Abu Nu'aym in "Hilyat al-Awliya'" 1/ 90 and "Ma'rifat al-Sahabah" (2213), and Ibn 'Asakir in "Tarikh Dimashq" 18/ 400 - 401, through various routes from al-Zubayr bin Bakkar, with this chain.
وقوله: يَصُول؛ أي: يحمل. ويوم محجَّل: أراد به يوم الحرب المشهور بين الناس. ومُرفَّل: معظَّم. والمجد المؤثَّل: من التأثيل، وهو التأصيل. والأبيض: السيف. وليس يكون الدَّهرَ؛ أي: ليس يكون مثلُه في المستقبل طول الدهر. ويَذبُل: اسم جَبَلٍ، يعني ما دام ذلك الجبلُ ماثلًا فلن يكون هناك مثلُه. انظر "المقاصد النحوية شرح شواهد شروح الألفية" للعيني 2/ 578.
Note / Clarification: His words "yasulu" mean: he charges. By "yawm muhajjal" is meant a day of battle that is famous among people. "Muraffal" means: honoured (mu'azzam). "Al-majd al-mu'aththal" is from "ta'thil", which means establishing firm roots (ta'sil). "Al-abyad" means the sword. "Laysa yakunu al-dahra" means that for all time in the future there will be none like him. "Yadhbul" is the name of a mountain, i.e. as long as that mountain stands there will be none like him (al-Zubayr, may Allah be pleased with him). See al-'Ayni's "al-Maqasid al-Nahwiyyah Sharh Shawahid Shuruh al-Alfiyyah" 2/ 578.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5658
