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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 وَفَاةِ خَبَّابِ بْنِ الْأَرَتِّ وَوَصِيَّتُهُ لِدَفْنِهِ
The death of Khabbab bin al-Aratt (may Allah be pleased with him) and his instructions about his burial
Mustadrak al-Hakim — Hadith 5743
اُردوEn
حدثنا عبد الباقي بن قانِع، حدثنا إبراهيم بن أحمد بن عُمر الوَكِيعي، [حدثنا الأزرق بن علي] حدثنا حسان بن إبراهيم، حدثنا محمد بن سَلَمة (2) بن كُهيل [عن أبيه] (3) عن المغيرة بن عبد الله اليَشْكُري، عن قيس بن أبي حازم، عن خَبّاب، قال: أتيتُ رسولَ الله ﷺ وهو مُضطَجِعٌ تحت شجرةٍ واضعٌ يدَه تحت رأسِه، فقلتُ: يا رسولَ الله، ألا تدعُو الله على هؤلاء القومِ الذين قد خَشِينا أن يَرُدُّونا عن دِيننا؟ فصَرَف عنّي وجهَه ثلاثَ مَرّاتٍ، كلَّ ذلك أقولُ له فيصرِفُ وجهَه عني، فجلَس في الثالثة، فقال: "أيُّها الناسُ، اتقُوا الله واصبِرُوا؛ فوالله إن كان الرجلُ من المؤمنين قبلَكم لَيُوضَعُ المِنشارُ على رأسِه، فيُشَقُّ باثنتَين، وما يَرتدُّ عن دِينِه، اتقُوا الله، فإنَّ الله فاتحٌ لكم وصانعٌ" (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5643 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5643 - صحيح
It is narrated from Sayyiduna Khabbab (may Allah be pleased with him): I came to the Messenger of Allah (peace and blessings be upon him) while he (peace and blessings be upon him) was resting beneath a tree with his blessed hand placed under his head. I said: O Messenger of Allah! Will you not supplicate to Allah against these people (the disbelievers), about whom we fear that they will turn us away from our religion? He (peace and blessings be upon him) turned his blessed face away from me three times. Each time I kept saying the same, and he (peace and blessings be upon him) kept turning away. The third time he (peace and blessings be upon him) sat up and said: "O people! Fear Allah and be patient. By Allah! A man from among the believers before you would have a saw placed on his head and he would be split into two pieces, yet even this trial could not turn him away from his religion. So fear Allah; surely Allah is going to grant you victory and to set matters right (in your favour)."
The chain of this hadith is sahih (authentic), and the two Shaykhs (Bukhari and Muslim) did not record it.
The chain of this hadith is sahih (authentic), and the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تحرَّف في (ز) إلى: مسلم بن سلم، وفي (ب) إلى: مسلم بن سالم.
Note / Clarification: In manuscript (Z) the name has been corrupted to "Muslim bin Salm" and in manuscript (B) to "Muslim bin Salim" (whereas the actual name is different).
(3) ما بين المعقوفان سقط من نسخنا الخطية، ومن "الإتحاف" (4473)، ولا بدّ من ذكره كما في رواية الطبراني في "الكبير" (3648)، و"الأوسط" (2666) عن إبراهيم بن أحمد الوكيعي.
Note / Clarification: The text between the square brackets had dropped out of our manuscripts and of the book "al-Ithaf" (4473), although its mention is necessary, as it is found in the narration of Ibrahim bin Ahmad al-Waki'i in al-Tabarani's "al-Mu'jam al-Kabir" (3648) and "al-Awsat" (2666).
(1) إسناده ضعيف جدًّا من أجل محمد بن سلمة بن كُهيل، فهو متروك الحديث، وقد تابعه أخوه يحيى، وهو مثلُه متروك الحديث. لكن يُروى هذا الحديث من طريق أخرى صحيحة بسياقة أخرى كما سيأتي بيانه، وهي تُغني عن هذه الرواية.
Grading: Its chain is very weak (da'if jiddan).
Technical note / Defect ('illah): The reason is Muhammad bin Salamah bin Kuhayl, who is "matruk al-hadith" (abandoned in hadith). Although his brother Yahya corroborated him, he too, like him, is "matruk al-hadith".
Important point: However, this hadith is narrated through another sahih chain and with a different wording, which is coming below, and it makes this weak narration unnecessary.
وأخرجه الطبراني في "الكبير" (3648)، وفي "الأوسط" (2666)، ومن طريقه أبو نعيم في "معرفة الصحابة" (2346) عن إبراهيم بن أحمد الوكيعي، بهذا الإسناد.
Reference / Source: Al-Tabarani recorded it in "al-Mu'jam al-Kabir" (3648) and "al-Awsat" (2666), and through his route Abu Nu'aym in "Ma'rifat al-Sahabah" (2346), from Ibrahim bin Ahmad al-Waki'i, with this same chain.
وأخرجه ابن أبي الدنيا في "الصبر والثواب" (85)، والبزار (2127) من طريق يحيى بن سلمة بن كهيل، عن أبيه، عن المغيرة اليشكري، به.
Reference / Source: Ibn Abi al-Dunya recorded it in "al-Sabr wa al-Thawab" (85) and al-Bazzar (2127) through the route of Yahya bin Salamah bin Kuhayl, from his father, from al-Mughirah al-Yashkuri.
ويغني عنه ما أخرجه أحمد 34/ (21057)، و (21073) و 45 / (27217)، والبخاري (3612) و (3852) و (6943)، وأبو داود (2649)، والنسائي (5862)، وابن حبان (6698) من طريق إسماعيل بن أبي خالد، والبخاري (3852)، والنسائي (5862)، وابن حبان (2897) من طريق بيان بن بشر، كلاهما عن قيس بن أبي حازم، عن خباب، قال: أتينا رسول الله ﷺ وهو في ظل الكعبة متوسدًا بُردةً له، فقلنا: يا رسول الله، ادعُ الله لنا واستنصِرْه، قال: فأحمرّ وجهه أو تغيّر، فقال: "لقد كان من كان قبلكم يُحفَر له حُفرةٌ، ويُجاء بالمنشار فيوضع على رأسه فيشَقُّ، ما يصرفه عن دينه، ويُمشَّطُ بأمشاط الحديد ما دون عظمٍ من لحم أو عصب، ما يصرفه عن دينه، وليُتمَّنَّ الله هذا الأمرَ، حتى يسير الراكبُ ما بين صنعاء إلى حضرموت، لا يخشى إلّا الله، والذئبَ على غنمه، ولكنكم تعجلون".
Important point: What makes this weak narration unnecessary is the sahih narration recorded by Ahmad (34/ 21057, 21073 and 45/ 27217), al-Bukhari (3612, 3852, 6943), Abu Dawud (2649), al-Nasa'i (5862) and Ibn Hibban (6698) through the route of Isma'il bin Abi Khalid; and by al-Bukhari (3852), al-Nasa'i (5862) and Ibn Hibban (2897) through the route of Bayan bin Bishr. Both of them (Isma'il and Bayan) narrate from Qays bin Abi Hazim, from Khabbab (may Allah be pleased with him).
Details of the narration: Khabbab said: We came to the Messenger of Allah (peace and blessings be upon him) while he was reclining on his cloak in the shade of the Ka'bah. We said: O Messenger of Allah! Will you not pray to Allah for us and seek His help? The narrator said: At this his (peace and blessings be upon him) face turned red (or changed), and he said: "Among those before you, a pit would be dug for a man, then a saw would be brought and placed on his head and he would be split in two, yet that would not turn him away from his religion; and his flesh and sinews would be combed off his bones with iron combs, yet even that could not turn him away from his religion. Allah will surely complete this religion and make it prevail, until a rider will travel from San'a' to Hadramawt fearing none but Allah (and the wolf for his sheep); but you people are being hasty."
Note / Clarification: In manuscript (Z) the name has been corrupted to "Muslim bin Salm" and in manuscript (B) to "Muslim bin Salim" (whereas the actual name is different).
(3) ما بين المعقوفان سقط من نسخنا الخطية، ومن "الإتحاف" (4473)، ولا بدّ من ذكره كما في رواية الطبراني في "الكبير" (3648)، و"الأوسط" (2666) عن إبراهيم بن أحمد الوكيعي.
Note / Clarification: The text between the square brackets had dropped out of our manuscripts and of the book "al-Ithaf" (4473), although its mention is necessary, as it is found in the narration of Ibrahim bin Ahmad al-Waki'i in al-Tabarani's "al-Mu'jam al-Kabir" (3648) and "al-Awsat" (2666).
(1) إسناده ضعيف جدًّا من أجل محمد بن سلمة بن كُهيل، فهو متروك الحديث، وقد تابعه أخوه يحيى، وهو مثلُه متروك الحديث. لكن يُروى هذا الحديث من طريق أخرى صحيحة بسياقة أخرى كما سيأتي بيانه، وهي تُغني عن هذه الرواية.
Grading: Its chain is very weak (da'if jiddan).
Technical note / Defect ('illah): The reason is Muhammad bin Salamah bin Kuhayl, who is "matruk al-hadith" (abandoned in hadith). Although his brother Yahya corroborated him, he too, like him, is "matruk al-hadith".
Important point: However, this hadith is narrated through another sahih chain and with a different wording, which is coming below, and it makes this weak narration unnecessary.
وأخرجه الطبراني في "الكبير" (3648)، وفي "الأوسط" (2666)، ومن طريقه أبو نعيم في "معرفة الصحابة" (2346) عن إبراهيم بن أحمد الوكيعي، بهذا الإسناد.
Reference / Source: Al-Tabarani recorded it in "al-Mu'jam al-Kabir" (3648) and "al-Awsat" (2666), and through his route Abu Nu'aym in "Ma'rifat al-Sahabah" (2346), from Ibrahim bin Ahmad al-Waki'i, with this same chain.
وأخرجه ابن أبي الدنيا في "الصبر والثواب" (85)، والبزار (2127) من طريق يحيى بن سلمة بن كهيل، عن أبيه، عن المغيرة اليشكري، به.
Reference / Source: Ibn Abi al-Dunya recorded it in "al-Sabr wa al-Thawab" (85) and al-Bazzar (2127) through the route of Yahya bin Salamah bin Kuhayl, from his father, from al-Mughirah al-Yashkuri.
ويغني عنه ما أخرجه أحمد 34/ (21057)، و (21073) و 45 / (27217)، والبخاري (3612) و (3852) و (6943)، وأبو داود (2649)، والنسائي (5862)، وابن حبان (6698) من طريق إسماعيل بن أبي خالد، والبخاري (3852)، والنسائي (5862)، وابن حبان (2897) من طريق بيان بن بشر، كلاهما عن قيس بن أبي حازم، عن خباب، قال: أتينا رسول الله ﷺ وهو في ظل الكعبة متوسدًا بُردةً له، فقلنا: يا رسول الله، ادعُ الله لنا واستنصِرْه، قال: فأحمرّ وجهه أو تغيّر، فقال: "لقد كان من كان قبلكم يُحفَر له حُفرةٌ، ويُجاء بالمنشار فيوضع على رأسه فيشَقُّ، ما يصرفه عن دينه، ويُمشَّطُ بأمشاط الحديد ما دون عظمٍ من لحم أو عصب، ما يصرفه عن دينه، وليُتمَّنَّ الله هذا الأمرَ، حتى يسير الراكبُ ما بين صنعاء إلى حضرموت، لا يخشى إلّا الله، والذئبَ على غنمه، ولكنكم تعجلون".
Important point: What makes this weak narration unnecessary is the sahih narration recorded by Ahmad (34/ 21057, 21073 and 45/ 27217), al-Bukhari (3612, 3852, 6943), Abu Dawud (2649), al-Nasa'i (5862) and Ibn Hibban (6698) through the route of Isma'il bin Abi Khalid; and by al-Bukhari (3852), al-Nasa'i (5862) and Ibn Hibban (2897) through the route of Bayan bin Bishr. Both of them (Isma'il and Bayan) narrate from Qays bin Abi Hazim, from Khabbab (may Allah be pleased with him).
Details of the narration: Khabbab said: We came to the Messenger of Allah (peace and blessings be upon him) while he was reclining on his cloak in the shade of the Ka'bah. We said: O Messenger of Allah! Will you not pray to Allah for us and seek His help? The narrator said: At this his (peace and blessings be upon him) face turned red (or changed), and he said: "Among those before you, a pit would be dug for a man, then a saw would be brought and placed on his head and he would be split in two, yet that would not turn him away from his religion; and his flesh and sinews would be combed off his bones with iron combs, yet even that could not turn him away from his religion. Allah will surely complete this religion and make it prevail, until a rider will travel from San'a' to Hadramawt fearing none but Allah (and the wolf for his sheep); but you people are being hasty."
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5743
