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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)
الْجَنَّةُ تَحْتَ الْأَبَارِقَةِ
Paradise lies beneath the gleaming swords
Mustadrak al-Hakim — Hadith 5792
اُردوEn
حدثني أبو عبد الله محمد بن العبّاس بن محمد بن عُصْم (2) بن بلال الضَّبِّي الشهيد، حدثنا أحمد بن محمد بن علي بن رَزِين، حدثنا علي بن خَشْرمٍ، حدثنا أبو مَخلَد عطاء بن مسلم، حدثنا الأعمش، عن أبي عبد الرحمن السُّلَمي، قال: شَهِدْنا صِفِّينَ مع عليٍّ، وقد وكَّلْنا [بفرسِه] (3) رجلَين، فإذا كان من القوم غَفْلةٌ حَمَل عليهم، فلا يَرجِعُ حتى يَخضِبَ سيفَه دمًا، فقال: اعذِرُوني، فواللهِ ما رجعتُ حتى نَبَا (4) علَيَّ سيفي. قال: ورأيتُ عمارًا وهاشم بن عُتبة وهو يَسعَى بين الصَّفَّين، فقال عمار: يا هاشم، هذا واللهِ ليُخلَفَنَّ أمرُه وليُخذَلنَّ جُندُه، ثم قال: يا هاشم الجنةُ تحت الأبارقةِ، قد تزيَّنَ الحُورُ (1) [اليومَ ألْقى الأحِبّهْ] (2) محمدًا (3) وحِزبَهْ، يا هاشمُ، أعورُ ولا خيرَ في أعورَ لا يَغْشى البأسَ، قال: فهزَّ هاشمٌ الرايةَ، وقال: أعورُ يَبْغِي أهلَهُ مَحَلّا … قد عالَجَ الحياةَ حتّى مَلّا لا بُدَّ أن يَغُلَّ أو يُفَلّا قال: ثم أَخَذ في وادٍ من أودية صِفِّين. قال: أبو عبد الرحمن: ورأيتُ أصحابَ محمدٍ ﷺ يَتبعُون عمارًا كأنّه لهم عَلَمٌ (4) (5). ذكرُ مناقب عبدِ الله بن بُدَيل بن وَرْقاءَ ﵄
It is narrated from Abu Abd al-Rahman al-Sulami that he said: We were present at Siffin with Sayyiduna Ali (may Allah be pleased with him), and we had appointed two men to guard his horse. Whenever there was any lapse of attention on the enemy's side, he (may Allah be pleased with him) would charge at them and would not return until his sword was dyed with blood. He (may Allah be pleased with him) would say: "Excuse me, for by Allah, I did not come back until my sword refused to serve me (that is, it became blunt)." The narrator said: I saw Sayyiduna Ammar and Hashim bin Utbah (may Allah be pleased with them both) running between the two ranks. Ammar said: O Hashim! By Allah, his (the enemy's) affair will surely be overturned and his army will surely be forsaken. Then he said: "O Hashim! Paradise lies beneath the shade of the shields. The houris have adorned themselves today. Today we shall meet our beloved ones, Muhammad (peace and blessings be upon him) and his party." Then he said: "O Hashim! You are one-eyed, and there is no good in a one-eyed man who does not plunge into the thick of battle." The narrator said: So Hashim waved his banner and recited these verses: "This one-eyed man seeks a place (in Paradise) for his family; he has endured the bitterness of life until he has grown weary of it; now he must either gather the spoils or be martyred." The narrator said: Then he went off towards one of the valleys of Siffin. Abu Abd al-Rahman said: I saw the Companions of Muhammad (peace and blessings be upon him) following Ammar as though he were a banner and a signpost for them.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تحرَّف في (ب) إلى: عاصم، وإنما هو عُصْم، بضمٍّ فسكون بغير ألف، انظر ترجمته في "تاريخ بغداد" للخطيب 4/ 203، و"طبقات الشافعية الكبرى" لابن السُّبكي 3/ 175.
Note / Clarification: In manuscript (B) this name is corrupted into "Asim", whereas the correct form is "Usm" (with damma on the 'ayn and sukun on the sad, without an alif). See his biography in al-Khatib's "Tarikh Baghdad" (4/ 203) and Ibn al-Subki's "Tabaqat al-Shafi'iyyah al-Kubra" (3/ 175).
(3) هذه الزيادة من "تاريخ الطبري" 5/ 40، ومن "معجم الطبراني" (14327) وغيرهما، ولا بدّ منها ليتضح المعنى، وزاد الطبري: وكَّلنا بفرسه رجلين يحفظانه ويمنعانه من أن يَحمِل … فصار المعنى بذلك أوضح.
Note / Clarification: This addition is taken from "Tarikh al-Tabari" (5/ 40) and al-Tabarani's "Mu'jam" (14327), among others, and it was necessary to make the meaning clear. Al-Tabari added: "We assigned two men to his horse to guard it and to prevent him from charging", and with this the meaning became clearer.
(4) من نَبَا يَنْبُو: إذا لم يَقطَع.
Note / Clarification: "Naba yanbu" means: when (a sword or the like) fails to cut.
(1) تحرَّفت لفظة "الحور" في نسخنا الخطية إلى: الحمد، والتصويب من "تاريخ الطبري" 5/ 41، و "معجم الطبراني الكبير" (14327)، وغيرهما.
Note / Clarification: In our manuscripts the word "al-hur" is corrupted into "al-hamd"; its correction was made from "Tarikh al-Tabari" (5/ 41) and al-Tabarani's "al-Mu'jam al-Kabir" (14327), among others.
(2) عبارة "اليوم ألقى الأحبّهْ" سقطت من أصول "المستدرك"، واستدركناها من "تاريخ الطبري".
Note / Clarification: The phrase "al-yawm alqa al-ahibbah" (today I shall meet the loved ones) had dropped out of the base manuscripts of "al-Mustadrak", and we have restored it from "Tarikh al-Tabari".
(3) في نسخنا الخطية: مع محمدٍ، وكذلك جاء في مطبوع "معجم الطبراني" (14327)، والمثبت من "تاريخ الطبري" وغيره.
Note / Clarification: In our manuscripts it reads "ma'a Muhammadin", and so it also appears in the printed edition of al-Tabarani's "Mu'jam" (14327), but the text we have adopted is taken from "Tarikh al-Tabari" and others.
(4) جاء في نسخنا الخطية كافّة: علمًا، بالنصب، مع أنَّ حقّها الرفع لكونها خبر "كأنَّ"، وقد أجاز بعض الكوفيين نصب خبر "كأن" وسائر أخواتها؛ اعتمادًا على لغةٍ وردت في بعض النصوص والأشعار، نقل ذلك عنهم ابن مالك في "شرح التسهيل" 2/ 9 - 10، وفنَّد هذا المذهب وضعَّفه.
Technical note / Defect ('illah): In all our manuscripts the word "ilman" appears (in the accusative, with fathah), although by rule it should be in the nominative (with dammah), since it is the predicate of "ka'anna". However, some Kufan grammarians permitted the predicate of "ka'anna" and its sister particles to be in the accusative, relying on a dialect found in some texts and poems. Ibn Malik reported this from them in "Sharh al-Tashil" (2/ 9-10), but refuted this view and declared it weak.
(5) إسناده ضعيف، أبو مخلد عطاء بن مسلم ليس بالقوي مضطرب الحديث، ثم إنَّ الأعمش - وهو سليمان بن مهران - لم يدرك أبا عبد الرحمن السُّلمَي - وهو عبد الله بن حبيب بن ربيعة - فهو منقطع.
Grading: Its chain is da'if (weak).
Technical note / Defect ('illah): Abu Mikhlad Ata' bin Muslim is not a strong narrator and is "mudtarib al-hadith" (inconsistent in hadith). Moreover, al-A'mash (Sulayman bin Mihran) did not meet Abu Abd al-Rahman al-Sulami (Abd Allah bin Habib bin Rabi'ah), so the chain is "munqati'" (broken).
وأخرجه الطبري في "تاريخه" 5/ 40 - 41 من طريق الوليد بن صالح الضَّبِّي، والطبراني في "المعجم الكبير" (14327) من طريق إسحاق بن راهويه، كلاهما عن عطاء بن مسلم، به.
Reference / Source: Al-Tabari narrated it in his "Tarikh" (5/ 40-41) by way of al-Walid bin Salih al-Dabbi, and al-Tabarani in "al-Mu'jam al-Kabir" (14327) by way of Ishaq bin Rahawayh, both of them from Ata' bin Muslim, with this same chain.
وروي حثُّ عمار بن ياسر لهاشم بن عتبة على القتال يوم صفين من مُرسل حبيب بن أبي ثابت عند ابن أبي شيبة 15/ 288 بسند رجاله لا بأس بهم.
Corroborating chains and supporting reports: Ammar bin Yasir's urging of Hashim bin Utbah to fight on the day of Siffin is also narrated in a "mursal" report of Habib bin Abi Thabit, found in Ibn Abi Shaybah (15/ 288), with a chain whose narrators are acceptable (la ba'sa bihim).
وروي قول عمار يوم صفين في ذكر الجنة وقرب لقاء الأحبة محمدٍ ﷺ وحزبه عن إبراهيم بن عبد الرحمن بن عوف عند الطبراني في "الأوسط" (6471)، وابن عساكر في "تاريخ دمشق" 43/ 469 بسند صحيح. وانظر ما تقدم برقم (5759) وما سيأتي برقم (5796).
Corroborating chains and supporting reports: Ammar's words on the day of Siffin about Paradise and the nearness of meeting the loved ones, Muhammad (peace and blessings be upon him) and his party, are also narrated from Ibrahim bin Abd al-Rahman bin Awf, found in al-Tabarani's "al-Awsat" (6471) and Ibn Asakir's "Tarikh Dimashq" (43/ 469) with a "sahih chain". See the previous number (5759) and the coming number (5796).
Note / Clarification: In manuscript (B) this name is corrupted into "Asim", whereas the correct form is "Usm" (with damma on the 'ayn and sukun on the sad, without an alif). See his biography in al-Khatib's "Tarikh Baghdad" (4/ 203) and Ibn al-Subki's "Tabaqat al-Shafi'iyyah al-Kubra" (3/ 175).
(3) هذه الزيادة من "تاريخ الطبري" 5/ 40، ومن "معجم الطبراني" (14327) وغيرهما، ولا بدّ منها ليتضح المعنى، وزاد الطبري: وكَّلنا بفرسه رجلين يحفظانه ويمنعانه من أن يَحمِل … فصار المعنى بذلك أوضح.
Note / Clarification: This addition is taken from "Tarikh al-Tabari" (5/ 40) and al-Tabarani's "Mu'jam" (14327), among others, and it was necessary to make the meaning clear. Al-Tabari added: "We assigned two men to his horse to guard it and to prevent him from charging", and with this the meaning became clearer.
(4) من نَبَا يَنْبُو: إذا لم يَقطَع.
Note / Clarification: "Naba yanbu" means: when (a sword or the like) fails to cut.
(1) تحرَّفت لفظة "الحور" في نسخنا الخطية إلى: الحمد، والتصويب من "تاريخ الطبري" 5/ 41، و "معجم الطبراني الكبير" (14327)، وغيرهما.
Note / Clarification: In our manuscripts the word "al-hur" is corrupted into "al-hamd"; its correction was made from "Tarikh al-Tabari" (5/ 41) and al-Tabarani's "al-Mu'jam al-Kabir" (14327), among others.
(2) عبارة "اليوم ألقى الأحبّهْ" سقطت من أصول "المستدرك"، واستدركناها من "تاريخ الطبري".
Note / Clarification: The phrase "al-yawm alqa al-ahibbah" (today I shall meet the loved ones) had dropped out of the base manuscripts of "al-Mustadrak", and we have restored it from "Tarikh al-Tabari".
(3) في نسخنا الخطية: مع محمدٍ، وكذلك جاء في مطبوع "معجم الطبراني" (14327)، والمثبت من "تاريخ الطبري" وغيره.
Note / Clarification: In our manuscripts it reads "ma'a Muhammadin", and so it also appears in the printed edition of al-Tabarani's "Mu'jam" (14327), but the text we have adopted is taken from "Tarikh al-Tabari" and others.
(4) جاء في نسخنا الخطية كافّة: علمًا، بالنصب، مع أنَّ حقّها الرفع لكونها خبر "كأنَّ"، وقد أجاز بعض الكوفيين نصب خبر "كأن" وسائر أخواتها؛ اعتمادًا على لغةٍ وردت في بعض النصوص والأشعار، نقل ذلك عنهم ابن مالك في "شرح التسهيل" 2/ 9 - 10، وفنَّد هذا المذهب وضعَّفه.
Technical note / Defect ('illah): In all our manuscripts the word "ilman" appears (in the accusative, with fathah), although by rule it should be in the nominative (with dammah), since it is the predicate of "ka'anna". However, some Kufan grammarians permitted the predicate of "ka'anna" and its sister particles to be in the accusative, relying on a dialect found in some texts and poems. Ibn Malik reported this from them in "Sharh al-Tashil" (2/ 9-10), but refuted this view and declared it weak.
(5) إسناده ضعيف، أبو مخلد عطاء بن مسلم ليس بالقوي مضطرب الحديث، ثم إنَّ الأعمش - وهو سليمان بن مهران - لم يدرك أبا عبد الرحمن السُّلمَي - وهو عبد الله بن حبيب بن ربيعة - فهو منقطع.
Grading: Its chain is da'if (weak).
Technical note / Defect ('illah): Abu Mikhlad Ata' bin Muslim is not a strong narrator and is "mudtarib al-hadith" (inconsistent in hadith). Moreover, al-A'mash (Sulayman bin Mihran) did not meet Abu Abd al-Rahman al-Sulami (Abd Allah bin Habib bin Rabi'ah), so the chain is "munqati'" (broken).
وأخرجه الطبري في "تاريخه" 5/ 40 - 41 من طريق الوليد بن صالح الضَّبِّي، والطبراني في "المعجم الكبير" (14327) من طريق إسحاق بن راهويه، كلاهما عن عطاء بن مسلم، به.
Reference / Source: Al-Tabari narrated it in his "Tarikh" (5/ 40-41) by way of al-Walid bin Salih al-Dabbi, and al-Tabarani in "al-Mu'jam al-Kabir" (14327) by way of Ishaq bin Rahawayh, both of them from Ata' bin Muslim, with this same chain.
وروي حثُّ عمار بن ياسر لهاشم بن عتبة على القتال يوم صفين من مُرسل حبيب بن أبي ثابت عند ابن أبي شيبة 15/ 288 بسند رجاله لا بأس بهم.
Corroborating chains and supporting reports: Ammar bin Yasir's urging of Hashim bin Utbah to fight on the day of Siffin is also narrated in a "mursal" report of Habib bin Abi Thabit, found in Ibn Abi Shaybah (15/ 288), with a chain whose narrators are acceptable (la ba'sa bihim).
وروي قول عمار يوم صفين في ذكر الجنة وقرب لقاء الأحبة محمدٍ ﷺ وحزبه عن إبراهيم بن عبد الرحمن بن عوف عند الطبراني في "الأوسط" (6471)، وابن عساكر في "تاريخ دمشق" 43/ 469 بسند صحيح. وانظر ما تقدم برقم (5759) وما سيأتي برقم (5796).
Corroborating chains and supporting reports: Ammar's words on the day of Siffin about Paradise and the nearness of meeting the loved ones, Muhammad (peace and blessings be upon him) and his party, are also narrated from Ibrahim bin Abd al-Rahman bin Awf, found in al-Tabarani's "al-Awsat" (6471) and Ibn Asakir's "Tarikh Dimashq" (43/ 469) with a "sahih chain". See the previous number (5759) and the coming number (5796).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5792
