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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 وَقْعَةِ الْجَمَلِ
The account of the Battle of the Camel
Mustadrak al-Hakim — Hadith 5692
اُردوEn
حدثني محمد بن مُظفَّر الحافظ - وأنا سألتُه - حدثني الحسين بن يحيى بن عياش القَطّان، حدثنا الحُسين بن بَحْر (1) البَيْرُوذي، حدثنا غالب بن حَلْبَس الكَلْبي أبو الهيثم، حدثنا جُوَيرِية بن أسماء، عن يحيى بن سعيد، حدثنا عَمِّي، قال: لما كان يومُ الجَمَل نادى عليّ في الناس: لا تَرمُوا أحدًا بسهمٍ، ولا تَطعُنوا برُمح، ولا تَضرِبوا بسيف، ولا تَطلُبوا القومَ، فإنَّ هذا مَقامٌ مَن أُفلِجَ فيه فَلَجَ (2) يومَ القيامة، قال: فتواقفنا، ثم إنَّ القومَ قالوا بأجْمعَ: يا ثاراتِ عثمانَ، قال: وابنُ الحَنفيّة أمامَنا برَتْوةٍ (3) معه اللواءُ، قال: فناداهُ عليٌّ، قال: فأقبَلَ علينا بعُرْضِ وجهِه، فقال: يا أميرَ المؤمنين، يقولون يا ثاراتِ عثمانَ، فمَدَّ عليٌّ يدَيه وقال: اللهمَّ أكِبَّ قَتَلةَ عثمانَ اليومَ لوجوههم، ثم إنَّ الزُّبيرَ قال الأَساورةٍ (4) كانوا معه: ارمُوهم برَشْقٍ، وكأنه أرادَ أن يَنْشَبَ القِتالُ، فلما نَظَرَ أصحابُه إلى الانتِشابِ لم يَنتَظِروا وحَمَلُوا فهَزَمَهم اللهُ، ورمى مَروانُ بن الحَكَم طلحةَ بن عُبيد الله بسهمٍ فشَكَّ ساقَه بجَنْب فرسِه، فقَبَضَ (1) به الفرسُ حتى لَحِقه فذَبَحَه، فالتفتَ مَروانُ إلى أبانَ بن عثمانَ وهو معه، فقال: لقد كفَيتُك أحدَ قَتَلةِ أبيك (2).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5593 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5593 - سكت عنه الذهبي في التلخيص
Yahya bin Sa'id narrates from his paternal uncle that on the day of the Battle of the Camel, Sayyiduna Ali (may Allah be pleased with him) had it proclaimed among the people: "Let no one shoot an arrow, nor thrust a spear, nor strike with a sword, nor pursue anyone, for this is a situation in which whoever prevails will also be successful on the Day of Resurrection." He related: Then we lined up facing one another. Then those people called out with one voice: "O avengers of Uthman's blood!" He said: Ibn al-Hanafiyyah was a short distance ahead of us carrying the banner. Sayyiduna Ali (may Allah be pleased with him) called him, and he turned towards us and said: O Commander of the Believers! They are calling out: O avengers of Uthman's blood. At this Sayyiduna Ali (may Allah be pleased with him) raised his hands and supplicated: 'Allahumma akibba qatalata Uthmana al-yawma li-wujuhihim' (O Allah, today throw the killers of Uthman down upon their faces). Then Sayyiduna al-Zubayr (may Allah be pleased with him) said to the troops that were with him: Shower them with a volley of arrows, as though he wanted the fighting to begin. When his companions saw the fighting beginning, they did not wait and they charged, and then Allah defeated them. And Marwan bin al-Hakam shot an arrow at Sayyiduna Talhah bin Ubaydullah (may Allah be pleased with him) which pinned his shin to the side of his horse. The horse bolted with him until Marwan caught up with him and martyred him. Then Marwan turned to Aban bin Uthman, who was with him, and said: "I have taken your revenge on one of your father's killers."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرَّف في (ز) و (ب) إلى: يحيى، وجاء بهامش (ز) أنه في نسخةٍ: بحر، وهو الصواب كما جاء في (ص) و (م)، وهو الحسين بن بحر بن يزيد البَيْرُوذي، له ترجمة في "تاريخ بغداد" 8/ 542.
Note / Clarification: (1) In manuscripts (Z) and (B) this has been corrupted into "Yahya", and in the margin of (Z) it is noted that one copy has "Bahr", which is correct, as it appears in (S) and (M). He is "al-Husayn bin Bahr bin Yazid al-Bayrudhi", whose biography (tarjamah) is in "Tarikh Baghdad" 8/ 542.
وتحرَّفت هذه النسبة في (ز) و (ب) إلى: البزوري، وفي (ص) و (م) إلى: المروزي. وبَيروذ من نواحي الأهواز.
Note / Clarification: And this nisbah has been corrupted in manuscripts (Z) and (B) into "al-Bazuri", and in (S) and (M) into "al-Marwazi". Bayrudh is a place in the environs of al-Ahwaz.
(2) فَلَجَ بمعنى: غَلَبَ وظَفِر، والمراد: هذا مقامٌ من أظفَره اللهُ وغَلَّبَه فيه غَلَب وظَفِر يوم القيامة.
Note / Clarification: (2) "Falaja" means: he prevailed and succeeded. The meaning is: this is a station in which whomever Allah grants success and victory will be successful and victorious on the Day of Resurrection.
(3) تصحف في (ز) إلى: بربوة، بموحدتين، وإنما الثانية تاءٌ مثنّاة فوقانية، ومعنى الرَّتْوة: الخُطوة أو الرَّمْية، كناية عن قرب مكانه. وانظر "تاريخ الإسلام" 2/ 274.
Note / Clarification: (3) In manuscript (Z) this has been misread (tashif) as "bi-rabwah" (with two dotted b's), whereas the second letter is a ta' (with two dots above). "Al-ratwah" means: a step, or the distance of an arrow-shot; it is an expression for the nearness of his station. See "Tarikh al-Islam" 2/ 274.
(4) في (ز) و (م) و (ب): للأساورة. والأساورة: جمع أُسْوارٍ، وهو الرامي الحاذق.
Note / Clarification: (4) In manuscripts (Z), (M) and (B) it is "lil-asawirah". "Al-asawirah" is the plural of "uswar", meaning a skilled archer.
(1) هكذا في (ز) و (ب)، ومعناه: أسرع، وفي (ص) و (م): فقبص، بالمهملة، وهو ضربٌ من العَدْو فيه نَزْو.
Note / Clarification: (1) It is so in manuscripts (Z) and (B), and its meaning is: he hurried. In (S) and (M) it is "fa-qabasa" (with the undotted sad), which is a kind of running that involves leaping.
(2) إسناده محتمل للتحسين إن شاء الله من أجل إبهام عمِّ يحيى بن سعيد الأنصاري، وغالب بن حَلْبَس صدوق، وقد تُوبع.
Grading: (2) Its chain can possibly be graded hasan (tahsin), in sha' Allah, on account of the unnamed (mubham) paternal uncle of Yahya bin Sa'id al-Ansari.
Technical note / Defect ('illah): Ghalib bin Halbas is saduq (truthful), and he has been corroborated (mutaba'ah).
وأخرجه هلالٌ الحفَّار في "حديث أبي عبد الله المتُّوثي القطان عن شيوخه" (178) عن أبي عبد الله الحسين بن يحيى بن عياش المتُّوثي القطان، بهذا الإسناد.
Reference / Source: Hilal al-Haffar narrated it in "Hadith Abi 'Abd Allah al-Mututhi al-Qattan 'an Shuyukhih" (178) from Abu 'Abd Allah al-Husayn bin Yahya bin 'Ayyash al-Mututhi al-Qattan, with this same chain.
وأخرجه مطولًا ومختصرًا خليفة بن خيّاط في "تاريخه" ص 181 و 185، وعمر بن شبة في "تاريخ المدينة" 4/ 1172، والبيهقي في "السنن الكبرى" 8/ 180، وابن عساكر في "تاريخ دمشق" 18/ 416 و 25/ 113 من طريق وهب بن جرير، عن جويرية بن أسماء، به. وأبهم خليفةُ اسم شيخه وهب بن جرير.
Reference / Source: Khalifah bin Khayyat narrated it at length and in brief in his "Tarikh" pp. 181 and 185, 'Umar bin Shabbah in "Tarikh al-Madinah" 4/ 1172, al-Bayhaqi in "al-Sunan al-Kubra" 8/ 180, and Ibn 'Asakir in "Tarikh Dimashq" 18/ 416 and 25/ 113, via the route of Wahb bin Jarir, he from Juwayriyah bin Asma', in the same way.
Technical note / Defect ('illah): And Khalifah left the name of his shaykh "Wahb bin Jarir" unstated (mubham).
وقد ثبت من وجوه عن علي بن أبي طالب أنه نهى أصحابَه يوم الجمل أن يُقتل مُدبِرُهم وأن يُذفَّف على جريحهم، وأنَّ من دَخَل داره فهو آمن ومن طرح السّلاح فهو آمِن. ومن ذلك ما أخرجه سعيد بن منصور (2947)، والبلاذُري في "أنساب الأشراف" 3/ 56 و 57، والبيهقي 8/ 181 من طريق مروان بن الحكم وابن أبي شيبة 5/ 86 من طريق زيد بن وهب، وابن سعد 7/ 94، وابن أبي شيبة 15/ 267 من طريق محمد بن الحنفية، وابن أبي شيبة 15/ 263 و 267 من طريق عبد خير.
Details of the narration: It is established through various chains from 'Ali bin Abi Talib that on the day of the Battle of the Camel he forbade his companions to kill anyone of them who fled or to finish off their wounded (tadhfif), and (announced) that whoever entered his house was safe and whoever laid down his weapons was safe.
Reference / Source: Among these narrations is what Sa'id bin Mansur (2947), al-Baladhuri in "Ansab al-Ashraf" 3/ 56 and 57, and al-Bayhaqi 8/ 181 narrated via the route of Marwan bin al-Hakam; Ibn Abi Shaybah 5/ 86 via the route of Zayd bin Wahb; Ibn Sa'd 7/ 94 and Ibn Abi Shaybah 15/ 267 via the route of Muhammad bin al-Hanafiyyah; and Ibn Abi Shaybah 15/ 263 and 267 via the route of 'Abd Khayr.
وقتلُ مروان بن الحكم لطلحة بن عُبيد الله روي من وجوه تقدَّمت قريبًا.
Details of the narration: The killing of Talhah bin 'Ubayd Allah at the hands of Marwan bin al-Hakam has been narrated through various routes that have passed shortly before.
Note / Clarification: (1) In manuscripts (Z) and (B) this has been corrupted into "Yahya", and in the margin of (Z) it is noted that one copy has "Bahr", which is correct, as it appears in (S) and (M). He is "al-Husayn bin Bahr bin Yazid al-Bayrudhi", whose biography (tarjamah) is in "Tarikh Baghdad" 8/ 542.
وتحرَّفت هذه النسبة في (ز) و (ب) إلى: البزوري، وفي (ص) و (م) إلى: المروزي. وبَيروذ من نواحي الأهواز.
Note / Clarification: And this nisbah has been corrupted in manuscripts (Z) and (B) into "al-Bazuri", and in (S) and (M) into "al-Marwazi". Bayrudh is a place in the environs of al-Ahwaz.
(2) فَلَجَ بمعنى: غَلَبَ وظَفِر، والمراد: هذا مقامٌ من أظفَره اللهُ وغَلَّبَه فيه غَلَب وظَفِر يوم القيامة.
Note / Clarification: (2) "Falaja" means: he prevailed and succeeded. The meaning is: this is a station in which whomever Allah grants success and victory will be successful and victorious on the Day of Resurrection.
(3) تصحف في (ز) إلى: بربوة، بموحدتين، وإنما الثانية تاءٌ مثنّاة فوقانية، ومعنى الرَّتْوة: الخُطوة أو الرَّمْية، كناية عن قرب مكانه. وانظر "تاريخ الإسلام" 2/ 274.
Note / Clarification: (3) In manuscript (Z) this has been misread (tashif) as "bi-rabwah" (with two dotted b's), whereas the second letter is a ta' (with two dots above). "Al-ratwah" means: a step, or the distance of an arrow-shot; it is an expression for the nearness of his station. See "Tarikh al-Islam" 2/ 274.
(4) في (ز) و (م) و (ب): للأساورة. والأساورة: جمع أُسْوارٍ، وهو الرامي الحاذق.
Note / Clarification: (4) In manuscripts (Z), (M) and (B) it is "lil-asawirah". "Al-asawirah" is the plural of "uswar", meaning a skilled archer.
(1) هكذا في (ز) و (ب)، ومعناه: أسرع، وفي (ص) و (م): فقبص، بالمهملة، وهو ضربٌ من العَدْو فيه نَزْو.
Note / Clarification: (1) It is so in manuscripts (Z) and (B), and its meaning is: he hurried. In (S) and (M) it is "fa-qabasa" (with the undotted sad), which is a kind of running that involves leaping.
(2) إسناده محتمل للتحسين إن شاء الله من أجل إبهام عمِّ يحيى بن سعيد الأنصاري، وغالب بن حَلْبَس صدوق، وقد تُوبع.
Grading: (2) Its chain can possibly be graded hasan (tahsin), in sha' Allah, on account of the unnamed (mubham) paternal uncle of Yahya bin Sa'id al-Ansari.
Technical note / Defect ('illah): Ghalib bin Halbas is saduq (truthful), and he has been corroborated (mutaba'ah).
وأخرجه هلالٌ الحفَّار في "حديث أبي عبد الله المتُّوثي القطان عن شيوخه" (178) عن أبي عبد الله الحسين بن يحيى بن عياش المتُّوثي القطان، بهذا الإسناد.
Reference / Source: Hilal al-Haffar narrated it in "Hadith Abi 'Abd Allah al-Mututhi al-Qattan 'an Shuyukhih" (178) from Abu 'Abd Allah al-Husayn bin Yahya bin 'Ayyash al-Mututhi al-Qattan, with this same chain.
وأخرجه مطولًا ومختصرًا خليفة بن خيّاط في "تاريخه" ص 181 و 185، وعمر بن شبة في "تاريخ المدينة" 4/ 1172، والبيهقي في "السنن الكبرى" 8/ 180، وابن عساكر في "تاريخ دمشق" 18/ 416 و 25/ 113 من طريق وهب بن جرير، عن جويرية بن أسماء، به. وأبهم خليفةُ اسم شيخه وهب بن جرير.
Reference / Source: Khalifah bin Khayyat narrated it at length and in brief in his "Tarikh" pp. 181 and 185, 'Umar bin Shabbah in "Tarikh al-Madinah" 4/ 1172, al-Bayhaqi in "al-Sunan al-Kubra" 8/ 180, and Ibn 'Asakir in "Tarikh Dimashq" 18/ 416 and 25/ 113, via the route of Wahb bin Jarir, he from Juwayriyah bin Asma', in the same way.
Technical note / Defect ('illah): And Khalifah left the name of his shaykh "Wahb bin Jarir" unstated (mubham).
وقد ثبت من وجوه عن علي بن أبي طالب أنه نهى أصحابَه يوم الجمل أن يُقتل مُدبِرُهم وأن يُذفَّف على جريحهم، وأنَّ من دَخَل داره فهو آمن ومن طرح السّلاح فهو آمِن. ومن ذلك ما أخرجه سعيد بن منصور (2947)، والبلاذُري في "أنساب الأشراف" 3/ 56 و 57، والبيهقي 8/ 181 من طريق مروان بن الحكم وابن أبي شيبة 5/ 86 من طريق زيد بن وهب، وابن سعد 7/ 94، وابن أبي شيبة 15/ 267 من طريق محمد بن الحنفية، وابن أبي شيبة 15/ 263 و 267 من طريق عبد خير.
Details of the narration: It is established through various chains from 'Ali bin Abi Talib that on the day of the Battle of the Camel he forbade his companions to kill anyone of them who fled or to finish off their wounded (tadhfif), and (announced) that whoever entered his house was safe and whoever laid down his weapons was safe.
Reference / Source: Among these narrations is what Sa'id bin Mansur (2947), al-Baladhuri in "Ansab al-Ashraf" 3/ 56 and 57, and al-Bayhaqi 8/ 181 narrated via the route of Marwan bin al-Hakam; Ibn Abi Shaybah 5/ 86 via the route of Zayd bin Wahb; Ibn Sa'd 7/ 94 and Ibn Abi Shaybah 15/ 267 via the route of Muhammad bin al-Hanafiyyah; and Ibn Abi Shaybah 15/ 263 and 267 via the route of 'Abd Khayr.
وقتلُ مروان بن الحكم لطلحة بن عُبيد الله روي من وجوه تقدَّمت قريبًا.
Details of the narration: The killing of Talhah bin 'Ubayd Allah at the hands of Marwan bin al-Hakam has been narrated through various routes that have passed shortly before.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5692
