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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)
سَبَبُ قِتَالِ ابْنِ الزُّبَيْرِ مَعَ يَزِيدَ
The reason for Abdullah bin al-Zubayr's (may Allah be pleased with him) fighting against Yazid
Mustadrak al-Hakim — Hadith 6474
اُردوEn
أخبرني أبو عبد الله محمد بن علي بن عبد الحميد الصَّنعاني بمكة حرسها الله تعالى، حدثنا علي بن المبارَك الصَّنعاني [حدثنا زيد بن المبارك] (2) حدثنا عبد الملك بن عبد الرحمن الذِّمَاري، حدثنا القاسم بن مَعْن، عن هشام بن عُرْوة، عن أبيه قال: لما مات معاويةُ تَثاقَلَ عبد الله بن الزُّبير عن طاعةِ يزيد بن معاوية، وأَظهَرَ شَتْمَه، فبلغ ذلك يزيد، فأقسَمَ لا يُؤتى به إلَّا مغلولًا، ولا أُرسِلُ إليه، فقيل لا بن الزُّبير: ألا نَصنعُ لك أغلالًا من فضة تَلْبَسُ عليها الثوب وتَبَرُّ قَسَمَه؟ فالصلحُ، أجملُ، فقال: لا أَبَرَّ الله قسمَه، ثم قال: ولا أَلِينُ لغير الحقِّ أَنمَلةً … حتى يَلينَ لضِرسِ الماضعِ الحَجَرُ ثم قال: والله لَضربةٌ بسيفٍ في عزٍّ، أحبُّ إليَّ من ضربةٍ بسوطٍ في ذُلّ. ثم دعا إلى نفسه وأظهَرَ الخلافَ ليزيد بن معاوية، فوجَّه إليه يزيدُ بن معاوية مسلمَ بن عُقْبة المُرِّي (3) في جيش أهل الشام، وأمَرَه بقتال أهل المدينة، فإذا فَرَغَ من ذلك سارَ إلى مكة. قال: فدخل مسلم بن عُقْبة المدينةَ، وهرب منه يومئذٍ بقايا أصحاب رسول الله ﷺ، وعَبَثَ فيها وأسرَفَ في القتل، ثم خرج منها، فلما كان في بعض الطريق إلى مكة مات، واستَخلَفَ حُصَين بن نُمير الكِنْدي وقال له: يا بَرذَعَةَ الحمارِ، احذَرْ خدائعَ قُريش، ولا تُعامِلْهم إلَّا بالنِّقَاف (1)، ثم القِطَاف، فمضى حُصينٌ حتى وَرَدَ مكة، فقاتل بها ابنَ الزُّبير أيامًا (2).
Hisham bin Urwah narrates from his father that when Mu'awiyah (may Allah be pleased with him) died, Abdullah bin al-Zubayr (may Allah be pleased with them both) held back from obeying Yazid bin Mu'awiyah and openly condemned him. When this news reached Yazid, he swore that he would be brought (to his court) only in shackles. Ibn al-Zubayr (may Allah be pleased with them both) was told: Shall we not make for you shackles of silver which you can wear beneath your clothes, so that his oath is fulfilled and peace is made? He said: "May Allah not fulfil his oath." Then he recited the same verse: "I will not soften for anyone other than the truth even a little, until the stone softens for the teeth." He further said: "By Allah, receiving a blow of the sword with honour is far dearer to me than receiving the lash with humiliation." Then he called people to his own caliphate and announced his opposition to Yazid. So Yazid sent against him Muslim bin Uqbah al-Murri with the army of the people of Syria, and ordered him to fight the people of Madinah first and, once he had finished with that, to head for Makkah. The narrator says: Muslim bin Uqbah entered Madinah, and on that day the remaining Companions of the Messenger of Allah (peace and blessings be upon him) left it (to save their lives). He caused great havoc there and went to excess in killing. Then he left it, and died on the way to Makkah. He appointed al-Husayn bin Numayr al-Kindi as his successor and said to him (in a contemptuous tone): "O saddle-cloth of a donkey! Beware of the deceptions of Quraysh, and deal with them only with the cutting edge of the sword and severity." So al-Husayn reached Makkah and fought Ibn al-Zubayr (may Allah be pleased with them both) there for several days.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) سقط من نسخنا الخطية واستدركناه من مصادر التخريج.
Technical note / Defect ('illah): This word had dropped out of our manuscripts, and we restored it from the other source works of the takhrij.
(3) تحرَّف في النسخ الخطية إلى: المزني، وإنما هو المرِّي، فإنه من بني مُرَّة بن عوف بن سعد ابن ذبيان انظر "تاريخ دمشق" 58/ 102.
Note / Clarification: In the manuscripts this word is wrongly written (through corruption) as "al-Muzani", whereas the correct word is "al-Murri", because he belongs to Banu Murrah bin 'Awf bin Sa'd bin Dhubyan.
Reference / Source: See further "Tarikh Dimashq" by Ibn 'Asakir, volume 58, page 102.
(1) النِّقاف: الضرب بالسيوف على الرؤوس.
Note / Clarification: Linguistically, "al-niqaf" means striking the heads with swords.
(2) إسناده محتمل للتحسين من أجل عبد الملك بن عبد الرحمن الذماري ومن دونه من الصنعايين، لكن في بعض ألفاظه نكارة كحزِّ رأس ابن الزبير في آخره.
Grading: Its chain has the potential to be graded "hasan" (tahsin) on account of 'Abd al-Malik bin 'Abd al-Rahman al-Dhimari and the San'ani narrators below him;
Technical note / Defect ('illah): however, some of its wording contains "nakarah" (strangeness), such as the mention at the end of the narration of the head of Ibn al-Zubayr (may Allah be pleased with him) being cut off.
وأخرجه الطبراني في "الكبير" (14813)، ومن طريقه أبو نعيم في "الحلية" 1/ 331 - 332، و"معرفة الصحابة" (4144)، وابن عساكر 28/ 229 عن علي بن المبارك الصنعاني، عن زيد ابن المبارك، بهذا الإسناد.
Reference / Source: Imam al-Tabarani narrated it in "al-Mu'jam al-Kabir" (14813), and via him Abu Nu'aym in "Hilyat al-Awliya'" 1/ 331 - 332 and "Ma'rifat al-Sahabah" (4144), and also Ibn 'Asakir at 28/ 229, through the chain of 'Ali bin al-Mubarak al-San'ani from Zayd bin al-Mubarak, with this same chain.
وأخرجه الفاكهي في "أخبار مكة" (1652) وما بعده من طريق مهدي بن أبي مهدي، عن عبد الملك الذماري، به.
Reference / Source: And al-Fakihi narrated it in "Akhbar Makkah" (1652) and the reports after it, via Mahdi bin Abi Mahdi, from 'Abd al-Malik al-Dhimari, with the same chain.
وستأتي تتمة الخبر بعد الذي يليه.
Important point: The remainder of this account comes after the next narration.
Technical note / Defect ('illah): This word had dropped out of our manuscripts, and we restored it from the other source works of the takhrij.
(3) تحرَّف في النسخ الخطية إلى: المزني، وإنما هو المرِّي، فإنه من بني مُرَّة بن عوف بن سعد ابن ذبيان انظر "تاريخ دمشق" 58/ 102.
Note / Clarification: In the manuscripts this word is wrongly written (through corruption) as "al-Muzani", whereas the correct word is "al-Murri", because he belongs to Banu Murrah bin 'Awf bin Sa'd bin Dhubyan.
Reference / Source: See further "Tarikh Dimashq" by Ibn 'Asakir, volume 58, page 102.
(1) النِّقاف: الضرب بالسيوف على الرؤوس.
Note / Clarification: Linguistically, "al-niqaf" means striking the heads with swords.
(2) إسناده محتمل للتحسين من أجل عبد الملك بن عبد الرحمن الذماري ومن دونه من الصنعايين، لكن في بعض ألفاظه نكارة كحزِّ رأس ابن الزبير في آخره.
Grading: Its chain has the potential to be graded "hasan" (tahsin) on account of 'Abd al-Malik bin 'Abd al-Rahman al-Dhimari and the San'ani narrators below him;
Technical note / Defect ('illah): however, some of its wording contains "nakarah" (strangeness), such as the mention at the end of the narration of the head of Ibn al-Zubayr (may Allah be pleased with him) being cut off.
وأخرجه الطبراني في "الكبير" (14813)، ومن طريقه أبو نعيم في "الحلية" 1/ 331 - 332، و"معرفة الصحابة" (4144)، وابن عساكر 28/ 229 عن علي بن المبارك الصنعاني، عن زيد ابن المبارك، بهذا الإسناد.
Reference / Source: Imam al-Tabarani narrated it in "al-Mu'jam al-Kabir" (14813), and via him Abu Nu'aym in "Hilyat al-Awliya'" 1/ 331 - 332 and "Ma'rifat al-Sahabah" (4144), and also Ibn 'Asakir at 28/ 229, through the chain of 'Ali bin al-Mubarak al-San'ani from Zayd bin al-Mubarak, with this same chain.
وأخرجه الفاكهي في "أخبار مكة" (1652) وما بعده من طريق مهدي بن أبي مهدي، عن عبد الملك الذماري، به.
Reference / Source: And al-Fakihi narrated it in "Akhbar Makkah" (1652) and the reports after it, via Mahdi bin Abi Mahdi, from 'Abd al-Malik al-Dhimari, with the same chain.
وستأتي تتمة الخبر بعد الذي يليه.
Important point: The remainder of this account comes after the next narration.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 6474
