Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
ذِكْرُ مَنَاقِبِ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللهِ السَّجَّادِ رَضِيَ اللهُ عَنْهُمَا
The virtues of Muhammad bin Talhah bin Ubaydullah al-Sajjad (may Allah be pleased with him)
Mustadrak al-Hakim — Hadith 5709
اُردوEn
حدثنا أبو عبد الله الأصبَهاني، حدثنا الحسن بن الجَهْم، حدثنا الحُسين بن الفَرَج، حدثنا محمد بن عُمر، حدثني محمد بن الضّحّاك بن عثمان الحِزَامي، عن أبيه: كان هَوَى محمد بن طَلْحة مع عليّ بن أبي طالب، ونَهى عليٌّ عن قَتْله، وقال: مَن رأى صاحبَ البُرنُس الأسودِ فلا يَقتُلْه؛ يعني محمدًا، فقال محمدٌ لعائشةَ يومئذٍ: يا أُمّاه، ما تأمُرِيني؟ قالت: أرى أن تكون كخَيرِ ابنَي آدمَ؛ أَن تَكُفَّ يدَك، فكفَّ يدَه، فقتَلَه رجلٌ من بني أسَد بن خُزيمة يقال له: طلحة بن مُدْلِج من بني مُنقِذ بن طَريف، ويقال: قتلَه شَدّاد بن معاوية العَبْسي (2)، ويقال: بل قتله عِصام بن مُقشَعِرّ النَّصْري (3)، وعليه كَثْرةُ الحديثِ، وهو الذي يقولُ في قَتْلِه: وأشعَثَ قَوّامٍ بآياتِ رَبِّهِ … قليلِ الأذَى فيما يَرى الناسُ مُسلِمِ دَلَفتُ له بالرُّمْحِ من تحتِ بَزِّهِ … فَخَرَّ صَرِيعًا لليَدَينِ وللفَمِ شَكَكْتُ إليه بالسِّنَانِ قَميصَهُ … فأردَيتُه من ظَهرِ طِرْفٍ مُسَوَّمِ أقمتُ له في دَفْعةِ الخيل صُلْبَهُ … بمِثلِ قُدامَى (1) النَّسْرِ حَرّانَ كَيْزَمِ يُذكَّرني (حاميمَ) لما طَعَنتُهُ … فهلّا تَلا (حاميمَ) قبلَ التَّقدُّمِ على غَيرِ شيءٍ غيرَ أنْ ليسَ تابِعًا … عليًّا ومَن لا يَنْبَعِ الحقَّ يَظلِمِ قال: فقال عليٌّ لما رآه صَريعًا: صَرَعَه هذا المَصرَعَ بِرُّ أبيه (2).
Muhammad bin al-Dahhak bin Uthman al-Hizami narrates from his father that the inclination of Muhammad bin Talhah was with Sayyiduna Ali bin Abi Talib (may Allah be pleased with him), and Sayyiduna Ali (may Allah be pleased with him) had forbidden his killing. He had said: "Whoever sees the one with the black hooded cloak (burnus), let him not kill him," meaning Muhammad bin Talhah. On that day Muhammad bin Talhah asked Sayyidah Aishah (may Allah be pleased with her): O mother, what do you command me? She said: I think you should be like the better of the two sons of Adam (Abel), that is, withhold your hand. So he withheld his hand. Then a man from Banu Asad bin Khuzaymah called Talhah bin Mudlij killed him. It is also said that Shaddad bin Mu'awiyah al-Absi killed him, and there is also a view that Isam bin Muqsha'irr al-Nasri killed him, and most of the reports are upon this view. He is the one who said these verses about killing him:
"And many a dishevelled man, much standing in prayer with the verses of his Lord,
of little harm, a Muslim in the eyes of the people:
I closed in on him with the spear from beneath his garments,
and he fell prostrate upon his hands and his mouth.
I drove the spearhead through his shirt into him,
and threw him down from the back of a branded, swift steed.
In the charge of the horses I set his body straight before me,
as though he were a hardy old vulture of stout build.
He was reminding me of 'Ha Mim' when I pierced him,
so why did he not recite 'Ha Mim' before advancing?
I struck him for nothing else except that he was not a follower
of Ali, and whoever does not follow the truth does wrong."
The narrator said: When Sayyiduna Ali (may Allah be pleased with him) saw him slain, he said: "His devotion to his father has brought him down to this place where he fell."
"And many a dishevelled man, much standing in prayer with the verses of his Lord,
of little harm, a Muslim in the eyes of the people:
I closed in on him with the spear from beneath his garments,
and he fell prostrate upon his hands and his mouth.
I drove the spearhead through his shirt into him,
and threw him down from the back of a branded, swift steed.
In the charge of the horses I set his body straight before me,
as though he were a hardy old vulture of stout build.
He was reminding me of 'Ha Mim' when I pierced him,
so why did he not recite 'Ha Mim' before advancing?
I struck him for nothing else except that he was not a follower
of Ali, and whoever does not follow the truth does wrong."
The narrator said: When Sayyiduna Ali (may Allah be pleased with him) saw him slain, he said: "His devotion to his father has brought him down to this place where he fell."
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تصحَّف في (ز) و (ب) إلى: العيشي، وفي (ص) و (م) إلى: القيسي، والصواب ما أثبتناه وفاقًا لسائر المصادر التي أوردت هذا الخبر.
Note / Clarification: (2) In manuscripts (Z) and (B) this has been misread (tashif) as "al-'Ayshi", and in manuscripts (S) and (M) as "al-Qaysi". The correct form is what we have established, in agreement with all the other sources that report this narration.
(3) في (ز) و (ب): البصري، بالباء الموحدة، نسبة إلى البصرة. وأهملت هذه النسبة في (ص) و (م)، وجاء في المصادر المعتمدة التي ذكرت هذا الخبر في مقتل محمد بن طلحة نسبةُ عصام هذا بالنَّصري، بالنون بدل الباء الموحدة، ومنها "طبقات ابن سعد" 7/ 59، و"الأنساب" للبلاذُري 3/ 40، و"الاستيعاب" لابن عبد البر ص 648، و"أسد الغابة" لعز الدين بن الأثير 4/ 323، فيغلب على ظننا أنه الصواب، إذ لم يشتهر في تلك الطبقة النسبةُ إلى البلاد بعدُ. والنَّصْري نسبة إلى نصر بن معاوية بن بكر بن هوازن.
Note / Clarification: (3) In manuscripts (Z) and (B) it is "al-Basri" (with the letter ba'), a nisbah to Basra, and in (S) and (M) this nisbah was left undotted. However, the reliable sources that mention this report about the killing of Muhammad bin Talhah give this 'Isam's nisbah as "al-Nasri" (with nun instead of ba'). Among these sources are "Tabaqat Ibn Sa'd" 7/ 59, al-Baladhuri's "al-Ansab" 3/ 40, Ibn 'Abd al-Barr's "al-Isti'ab" p. 648, and 'Izz al-Din bin al-Athir's "Usd al-Ghabah" 4/ 323. So our strong presumption is that "al-Nasri" is correct, since in that generation (tabaqah) nisbahs to cities had not yet become common. "Al-Nasri" is a nisbah to Nasr bin Mu'awiyah bin Bakr bin Hawazin.
(1) تحرَّف في نسخنا الخطية إلى: قدام، والتصويب من "الاستيعاب"، و"تاريخ دمشق" 23/ 4، و"مختصره" لابن منظور 10/ 292. وقُدامى النَّسْر: أربع أو عشر ريشات في مُقدَّم الجناح.
Note / Clarification: (1) In our manuscripts this has been corrupted into "qudam". The correction is from "al-Isti'ab", "Tarikh Dimashq" 23/ 4 and Ibn Manzur's "Mukhtasar" of it 10/ 292. "Qudama al-nasr" means the four or ten feathers at the front of the (eagle's) wing.
(2) رجاله لا بأس بهم غير أنه مرسلٌ، فلم يدرك الضحاك بن عثمان أيام الجمل، ومحمد بن عمر - وهو الواقدي - متابع، لكن روي خبر محمد بن طلحة هذا يوم الجمل من غير وجه.
Grading: (2) Its narrators are acceptable (la ba'sa bihim), except that it is mursal, since al-Dahhak bin 'Uthman did not live through the days of the Battle of the Camel.
Technical note / Defect ('illah): Muhammad bin 'Umar (al-Waqidi) has been corroborated (mutaba'ah), and moreover this report about Muhammad bin Talhah on the day of the Battle of the Camel has been narrated through several other routes.
وقد ذكر ابن سعد في "طبقاته" 7/ 58 هذا الخبر عن محمد بن عمر الواقدي مصدّرًا إياه بقوله: قالوا.
Reference / Source: Ibn Sa'd mentioned this report in "al-Tabaqat" 7/ 58 from Muhammad bin 'Umar al-Waqidi, introducing it with the word "qalu" (they said).
وأخرجه ابن عساكر في "تاريخ دمشق" 23/ 3 - 4 من طريق الزبير بن بكار، عن محمد بن الضحاك، عن أبيه. غير أنه سمى الرجل الأسدي الذي قيل إنه قتل محمد بن طلحة: كعب بن مدلج.
Reference / Source: Ibn 'Asakir narrated it in "Tarikh Dimashq" 23/ 3 - 4 via the route of al-Zubayr bin Bakkar, he from Muhammad bin al-Dahhak, and he from his father.
Technical note / Defect ('illah): Except that he named the man of Banu Asad (who is said to have killed Muhammad bin Talhah) as "Ka'b bin Mudlij".
وأخرج منه نهي علي بن أبي طالب عن قتل محمد بن طلحة: يعقوب بن سفيان في "المعرفة" 2/ 670 عن عمار الدُّهني مرسلًا. ورجاله ثقات.
Reference / Source: The part of it about 'Ali bin Abi Talib forbidding the killing of Muhammad bin Talhah was narrated by Ya'qub bin Sufyan in "al-Ma'rifah" 2/ 670 from 'Ammar al-Duhni in mursal form.
Grading: And its narrators are thiqah (trustworthy).
وأخرج منه قصة محمد بن طلحة مع عائشة: البخاري في "تاريخه الأوسط" 1/ 577، وأبو القاسم البغوي فيما نقله ابن حجر في "الإصابة" 6/ 18 من طريق أبي جميلة الطَّهَوي، وكان صاحب راية عليٍّ. وإسناده صحيح.
Reference / Source: The part of it about the story of Muhammad bin Talhah with 'A'ishah was narrated by al-Bukhari in "al-Tarikh al-Awsat" 1/ 577, and by Abu al-Qasim al-Baghawi (as Ibn Hajar quoted in "al-Isabah" 6/ 18), via the route of Abu Jamilah al-Tahawi, who was 'Ali's standard-bearer.
Grading: And its chain is sahih.
وأخرج هذه القصة أيضًا ابن أبي شيبة 15/ 282 عن مجاهد مرسلًا.
Reference / Source: Ibn Abi Shaybah 15/ 282 also narrated this story from Mujahid in mursal form.
وهذا الشِّعر الذي قاله قاتل محمد بن طلحة ورد ذكره في "نسب قريش" لمصعب الزبيري ص 281، وفي "المعارف" لابن قتيبة ص 231، و"تاريخ دمشق" لابن عساكر 23/ 5، غير أنه لم يروه بهذا التمام غير الضحاك بن عثمان الحِزامي.
Reference / Source: This poetry, which the killer of Muhammad bin Talhah recited, is mentioned in Mus'ab al-Zubayri's "Nasab Quraysh" p. 281, Ibn Qutaybah's "al-Ma'arif" p. 231, and Ibn 'Asakir's "Tarikh Dimashq" 23/ 5.
Technical note / Defect ('illah): However, no one narrated it in this complete form except al-Dahhak bin 'Uthman al-Hizami.
قوله: بَزِّه، أي: ثوبه.
Note / Clarification: His words "bazzihi" mean: his garment / his clothes.
وقوله: فخرّ صريعًا لِلْيَدين ولِلْفَم، أي: علي اليدين والفم.
Note / Clarification: His words "lil-yadayn wa lil-fam" mean: (he fell) on his hands and his mouth.
والطِّرْف، بكسر الطاء: الكريم من الخيل العتيق.
Note / Clarification: "Al-tirf" (with kasrah under the ta') means a fine, thoroughbred horse.
Note / Clarification: (2) In manuscripts (Z) and (B) this has been misread (tashif) as "al-'Ayshi", and in manuscripts (S) and (M) as "al-Qaysi". The correct form is what we have established, in agreement with all the other sources that report this narration.
(3) في (ز) و (ب): البصري، بالباء الموحدة، نسبة إلى البصرة. وأهملت هذه النسبة في (ص) و (م)، وجاء في المصادر المعتمدة التي ذكرت هذا الخبر في مقتل محمد بن طلحة نسبةُ عصام هذا بالنَّصري، بالنون بدل الباء الموحدة، ومنها "طبقات ابن سعد" 7/ 59، و"الأنساب" للبلاذُري 3/ 40، و"الاستيعاب" لابن عبد البر ص 648، و"أسد الغابة" لعز الدين بن الأثير 4/ 323، فيغلب على ظننا أنه الصواب، إذ لم يشتهر في تلك الطبقة النسبةُ إلى البلاد بعدُ. والنَّصْري نسبة إلى نصر بن معاوية بن بكر بن هوازن.
Note / Clarification: (3) In manuscripts (Z) and (B) it is "al-Basri" (with the letter ba'), a nisbah to Basra, and in (S) and (M) this nisbah was left undotted. However, the reliable sources that mention this report about the killing of Muhammad bin Talhah give this 'Isam's nisbah as "al-Nasri" (with nun instead of ba'). Among these sources are "Tabaqat Ibn Sa'd" 7/ 59, al-Baladhuri's "al-Ansab" 3/ 40, Ibn 'Abd al-Barr's "al-Isti'ab" p. 648, and 'Izz al-Din bin al-Athir's "Usd al-Ghabah" 4/ 323. So our strong presumption is that "al-Nasri" is correct, since in that generation (tabaqah) nisbahs to cities had not yet become common. "Al-Nasri" is a nisbah to Nasr bin Mu'awiyah bin Bakr bin Hawazin.
(1) تحرَّف في نسخنا الخطية إلى: قدام، والتصويب من "الاستيعاب"، و"تاريخ دمشق" 23/ 4، و"مختصره" لابن منظور 10/ 292. وقُدامى النَّسْر: أربع أو عشر ريشات في مُقدَّم الجناح.
Note / Clarification: (1) In our manuscripts this has been corrupted into "qudam". The correction is from "al-Isti'ab", "Tarikh Dimashq" 23/ 4 and Ibn Manzur's "Mukhtasar" of it 10/ 292. "Qudama al-nasr" means the four or ten feathers at the front of the (eagle's) wing.
(2) رجاله لا بأس بهم غير أنه مرسلٌ، فلم يدرك الضحاك بن عثمان أيام الجمل، ومحمد بن عمر - وهو الواقدي - متابع، لكن روي خبر محمد بن طلحة هذا يوم الجمل من غير وجه.
Grading: (2) Its narrators are acceptable (la ba'sa bihim), except that it is mursal, since al-Dahhak bin 'Uthman did not live through the days of the Battle of the Camel.
Technical note / Defect ('illah): Muhammad bin 'Umar (al-Waqidi) has been corroborated (mutaba'ah), and moreover this report about Muhammad bin Talhah on the day of the Battle of the Camel has been narrated through several other routes.
وقد ذكر ابن سعد في "طبقاته" 7/ 58 هذا الخبر عن محمد بن عمر الواقدي مصدّرًا إياه بقوله: قالوا.
Reference / Source: Ibn Sa'd mentioned this report in "al-Tabaqat" 7/ 58 from Muhammad bin 'Umar al-Waqidi, introducing it with the word "qalu" (they said).
وأخرجه ابن عساكر في "تاريخ دمشق" 23/ 3 - 4 من طريق الزبير بن بكار، عن محمد بن الضحاك، عن أبيه. غير أنه سمى الرجل الأسدي الذي قيل إنه قتل محمد بن طلحة: كعب بن مدلج.
Reference / Source: Ibn 'Asakir narrated it in "Tarikh Dimashq" 23/ 3 - 4 via the route of al-Zubayr bin Bakkar, he from Muhammad bin al-Dahhak, and he from his father.
Technical note / Defect ('illah): Except that he named the man of Banu Asad (who is said to have killed Muhammad bin Talhah) as "Ka'b bin Mudlij".
وأخرج منه نهي علي بن أبي طالب عن قتل محمد بن طلحة: يعقوب بن سفيان في "المعرفة" 2/ 670 عن عمار الدُّهني مرسلًا. ورجاله ثقات.
Reference / Source: The part of it about 'Ali bin Abi Talib forbidding the killing of Muhammad bin Talhah was narrated by Ya'qub bin Sufyan in "al-Ma'rifah" 2/ 670 from 'Ammar al-Duhni in mursal form.
Grading: And its narrators are thiqah (trustworthy).
وأخرج منه قصة محمد بن طلحة مع عائشة: البخاري في "تاريخه الأوسط" 1/ 577، وأبو القاسم البغوي فيما نقله ابن حجر في "الإصابة" 6/ 18 من طريق أبي جميلة الطَّهَوي، وكان صاحب راية عليٍّ. وإسناده صحيح.
Reference / Source: The part of it about the story of Muhammad bin Talhah with 'A'ishah was narrated by al-Bukhari in "al-Tarikh al-Awsat" 1/ 577, and by Abu al-Qasim al-Baghawi (as Ibn Hajar quoted in "al-Isabah" 6/ 18), via the route of Abu Jamilah al-Tahawi, who was 'Ali's standard-bearer.
Grading: And its chain is sahih.
وأخرج هذه القصة أيضًا ابن أبي شيبة 15/ 282 عن مجاهد مرسلًا.
Reference / Source: Ibn Abi Shaybah 15/ 282 also narrated this story from Mujahid in mursal form.
وهذا الشِّعر الذي قاله قاتل محمد بن طلحة ورد ذكره في "نسب قريش" لمصعب الزبيري ص 281، وفي "المعارف" لابن قتيبة ص 231، و"تاريخ دمشق" لابن عساكر 23/ 5، غير أنه لم يروه بهذا التمام غير الضحاك بن عثمان الحِزامي.
Reference / Source: This poetry, which the killer of Muhammad bin Talhah recited, is mentioned in Mus'ab al-Zubayri's "Nasab Quraysh" p. 281, Ibn Qutaybah's "al-Ma'arif" p. 231, and Ibn 'Asakir's "Tarikh Dimashq" 23/ 5.
Technical note / Defect ('illah): However, no one narrated it in this complete form except al-Dahhak bin 'Uthman al-Hizami.
قوله: بَزِّه، أي: ثوبه.
Note / Clarification: His words "bazzihi" mean: his garment / his clothes.
وقوله: فخرّ صريعًا لِلْيَدين ولِلْفَم، أي: علي اليدين والفم.
Note / Clarification: His words "lil-yadayn wa lil-fam" mean: (he fell) on his hands and his mouth.
والطِّرْف، بكسر الطاء: الكريم من الخيل العتيق.
Note / Clarification: "Al-tirf" (with kasrah under the ta') means a fine, thoroughbred horse.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5709
