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)
هِجَاءُ كَعْبٍ لِلْأَنْصَارِ لِمَا كَانَ صَنَعَ صَاحِبُهُمْ
Ka'b's (may Allah be pleased with him) satirising the Ansar because of what one of their men had done
Mustadrak al-Hakim — Hadith 6623
اُردوEn
كما حدَّثَناه أبو العبّاس محمد بن يعقوب، حدثنا أحمد بن عبد الجبار، حدثنا يونس بن بُكَير، عن ابن إسحاق (ح) وأخبرنا الشيخ أبو بكر بن إسحاق الفقيهُ وعلي بن الفضل بن محمد بن عَقِيل الخُزَاعي (1) - واللفظُ لهما - قالا: أخبرنا أبو شعيب الحرَّاني، حدثنا أبو جعفر النُّفَيلي، حدثنا محمد بن سَلَمة، عن محمد بن إسحاق قال: لمّا قَدِمَ رسولُ الله ﷺ المدينةَ مُنصَرَفَه من الطائف، وكَتَبَ بُجَيرُ بن زهير بن أبي سُلْمى إلى أخيه كعب ابن زهير بن أبي سُلمى يخبرُه: أن رسول الله ﷺ قَتَل رجلًا بمكة ممَّن كان يَهجُوه ويُؤذيه، وأنه بَقِيَ من شُعراء قريشٍ ابنُ الزِّبَعرَى وهُبَيرة بن أبي وهب قد هربوا في كل وجهٍ، فإن كانت لك في نفسِك حاجةٌ فطِرْ إلى رسول الله ﷺ، فإنه لا يَقتُلُ أحدًا جاءَ تائبًا، وإن أنت لم تَفعْل فانْجُ بنفسِك إلى نَجَايتِك. وقد كان كعبٌ قال أبياتًا نالَ فيها من رسول الله ﷺ حتى رُوِيَت عنه وعُرِفَت، وكان الذي قال: ألَا إيلِغا عني بُجَيرًا رسالةً … وهلْ لك فيما قُلتَ وَيلك هلْ لَكَا فخبَّرتَني إن كنتَ لستَ بفاعلٍ … على أي شيءٍ وَيْحَ غيرِكَ دلَّكَا على خُلُقٍ لم تُلف أمًّا ولا أبًا … عليه ولم تُلْفِ عليه أبًا لَكَا فإنْ أنت لم تَفعلْ فلستُ بآسِفٍ … ولا قائلٍ لمَّا عَشَرتَ لَعالَكَا سَقَاكَ بها المأمونُ كأسًا رَوِيَّةً … فَأَنْهَلَكَ المأمونُ منها وعَلَّكَا قال: وإنما قال كعبٌ: المأمونُ، لقول قريش لرسول الله ﷺ وكانت تقولُه، فلما بَلَغَ كعبًا ذلك ضاقَتْ به الأرضُ وأشفَقَ على نفسه، وأَرجَفَ به مَن كان في حاضرِه من عدوِّه، قال: هو مقتولٌ، فلما لم يَجِدْ من شيءٍ بُدًّا، قال قصيدتَه التي يَمدَحُ فيها رسولَ الله ﷺ؛ وذَكَر خوفَه وإرجافَ الوُشَاةِ به من عندَه (1)، ثم خرج حتى قَدِمَ المدينة، فنَزَلَ على رجل كانت بينه وبينه معرفةٌ من جُهَينة - كما ذُكِرَ لي - فغَدًا به إلى رسول الله ﷺ حين صَلَّى الصبح، فصلَّى مع الناس، ثم أشارَ له إلى رسول الله ﷺ فقال: هذا رسولُ الله ﷺ، فقُمْ إليه. فذُكِرَ لي: أنه قام إلى رسول الله ﷺ حتى وَضَعَ يَده في يدِه، وكان رسول الله ﷺ لا يعرفُه، فقال: يا رسول الله، إنَّ كعب بن زهير جاء ليستأمِنَ منك تائبًا مسلمًا، هل قابلٌ منه إن أنا جئتُك به؟ فقال رسول الله ﷺ: "نعم" فقال: يا رسول الله، أنا كعبُ بنُ زهير.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6480 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6480 - سكت عنه الذهبي في التلخيص
It is narrated from Muhammad bin Ishaq that when the Messenger of Allah (peace and blessings be upon him) came to Madinah on his return from Ta'if, Bujayr bin Zuhayr bin Abi Sulma wrote to his brother Ka'b bin Zuhayr bin Abi Sulma, informing him that the Messenger of Allah (peace and blessings be upon him) had had a man killed in Makkah who used to satirize (disparage) him and harm him, and that of the poets of Quraysh, Ibn al-Ziba'ra and Hubayrah bin Abi Wahb had fled in every direction; so if you care for your life, hasten to the presence of the Messenger of Allah (peace and blessings be upon him), for he does not kill anyone who comes repentant; and if you cannot do that, then flee to wherever you can find safety. Before this, Ka'b bin Zuhayr had composed some verses in which he insulted the Messenger of Allah (peace and blessings be upon him), until those verses became well known. The gist of the verses he had composed on his brother Bujayr's acceptance of Islam was: "Now, convey this message from me to Bujayr: is there any benefit for you in what you have said? You have told me that you have done that deed, so what was it that set you on this path? Upon a way of life on which you found neither your mother nor your father, nor did your elders find their forebears upon it. Had you not done this I would not have grieved, nor would I have said at your stumbling: 'Would that you had risen.' That 'Ma'mun' (the Messenger of Allah, peace and blessings be upon him) has given you such a cup to drink that it has quenched you, and despite drinking again and again your thirst is not quenched." The narrator says that Ka'b used the word 'al-Ma'mun' (the trustworthy) because Quraysh used to call the Messenger of Allah (peace and blessings be upon him) by this title. Then when this letter reached Ka'b, the earth became narrow for him and he became very fearful for his life, and the enemies who were around him began spreading rumours that "he is now going to be killed." When he found no way out, he composed that famous ode (Banat Su'ad) in which he praised the Messenger of Allah (peace and blessings be upon him) and mentioned his fear and the rumours of the slanderers. Then he set out from there and reached Madinah, and stayed with a man of the tribe of Juhaynah with whom he was acquainted. At the time of the dawn prayer that man took him to the Messenger of Allah (peace and blessings be upon him). He prayed with the people, then that man pointed towards the Messenger of Allah (peace and blessings be upon him) and said: "This is the Messenger of Allah (peace and blessings be upon him); go to him." I was told that he went to the Messenger of Allah (peace and blessings be upon him) until he placed his hand in the blessed hand of the Prophet (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) did not recognize him. Ka'b said: "O Messenger of Allah! Ka'b bin Zuhayr has come to seek safety from you, repentant and as a Muslim. Will you accept his repentance if I bring him to you?" The Messenger of Allah (peace and blessings be upon him) said: "Yes." Then he said: "O Messenger of Allah! I am Ka'b bin Zuhayr."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرَّف في النسخ الخطية إلى: الجراحي. وانظر ترجمته في "تاريخ الإسلام "للذهبي 8/ 117، وكذا ترجمة ابنه محمد فيه 8/ 758.
Technical note / Defect ('illah): In the manuscripts this has been corrupted here into "al-Jarrahi". For his biography see Imam al-Dhahabi's "Tarikh al-Islam" 8/ 117, and for the biography of his son Muhammad see the same book, volume 8, page 758.
(1) كذا في رواية محمد بن سلمة عن ابن إسحاق، وفي "سيرة ابن هشام" -وهي من رواية زياد البكائي عن ابن إسحاق- 2/ 503: من عدوّه، وهي أوجُه.
Details of the narration: It is thus in the narration of Muhammad bin Salamah from Ibn Ishaq, while "Sirat Ibn Hisham" (which is the narration of Ziyad al-Bakka'i from Ibn Ishaq) 2/ 503 has the words "min 'aduwwihi", and this is more plausible.
(1) في النسخ الخطية: قيل، والصواب ما أثبتنا. وهو أمر من القيلولة: وهي الاستراحة عند شدّة الحرِّ.
Technical note / Defect ('illah): In the manuscripts it was written here as "qil", while the correct form is the one we have recorded in the text. This word is an imperative from "qaylulah", which means resting at the time of intense heat.
(1) في (م) و (ب): خيار، بمثناة من تحت، وأُهملت في (ص). والخَبَار: الأرض الليِّنة الرخوة.
Technical note / Defect ('illah): Manuscripts (M) and (B) have the word "khiyar" (with a ya' with two dots below), while in manuscript (S) it has been left undotted.
Note / Clarification: "Al-khabar" means soft, loose ground in which the feet sink.
(2) كذا في النسخ الخطية، والمتقادم: القديم. ولعلها محرفة عن: متقاذف، فإنَّ الفرس عند العرب يوصف بذلك، فيقولون: فرس متقاذف، أي: سريع العَدْو، وبذلك جاء وصفه في شعر جرير حيث قال:
Technical note / Defect ('illah): The manuscripts have "al-mutaqadim", which means old. Apparently it is a corruption of "mutaqadhif", because in Arabic speech a horse is described in this way, namely "faras mutaqadhif", meaning a fast-running horse.
Note / Clarification: The same description is also reported in a verse of Jarir.
متقاذفٍ تَلِعٍ كأَنَّ عَنانَهُ … عَلَقٌ بأجردَ من جذوع أوَالِ
Note / Clarification: (This is part of Jarir's verse, which mentions the horse's speed and the length of its neck.)
والتَّلِع: طويل العُنق غليظٌ أصله.
Note / Clarification: "Al-tali'" is a horse or animal whose neck is long and whose base (the lower part of the neck) is thick.
Technical note / Defect ('illah): In the manuscripts this has been corrupted here into "al-Jarrahi". For his biography see Imam al-Dhahabi's "Tarikh al-Islam" 8/ 117, and for the biography of his son Muhammad see the same book, volume 8, page 758.
(1) كذا في رواية محمد بن سلمة عن ابن إسحاق، وفي "سيرة ابن هشام" -وهي من رواية زياد البكائي عن ابن إسحاق- 2/ 503: من عدوّه، وهي أوجُه.
Details of the narration: It is thus in the narration of Muhammad bin Salamah from Ibn Ishaq, while "Sirat Ibn Hisham" (which is the narration of Ziyad al-Bakka'i from Ibn Ishaq) 2/ 503 has the words "min 'aduwwihi", and this is more plausible.
(1) في النسخ الخطية: قيل، والصواب ما أثبتنا. وهو أمر من القيلولة: وهي الاستراحة عند شدّة الحرِّ.
Technical note / Defect ('illah): In the manuscripts it was written here as "qil", while the correct form is the one we have recorded in the text. This word is an imperative from "qaylulah", which means resting at the time of intense heat.
(1) في (م) و (ب): خيار، بمثناة من تحت، وأُهملت في (ص). والخَبَار: الأرض الليِّنة الرخوة.
Technical note / Defect ('illah): Manuscripts (M) and (B) have the word "khiyar" (with a ya' with two dots below), while in manuscript (S) it has been left undotted.
Note / Clarification: "Al-khabar" means soft, loose ground in which the feet sink.
(2) كذا في النسخ الخطية، والمتقادم: القديم. ولعلها محرفة عن: متقاذف، فإنَّ الفرس عند العرب يوصف بذلك، فيقولون: فرس متقاذف، أي: سريع العَدْو، وبذلك جاء وصفه في شعر جرير حيث قال:
Technical note / Defect ('illah): The manuscripts have "al-mutaqadim", which means old. Apparently it is a corruption of "mutaqadhif", because in Arabic speech a horse is described in this way, namely "faras mutaqadhif", meaning a fast-running horse.
Note / Clarification: The same description is also reported in a verse of Jarir.
متقاذفٍ تَلِعٍ كأَنَّ عَنانَهُ … عَلَقٌ بأجردَ من جذوع أوَالِ
Note / Clarification: (This is part of Jarir's verse, which mentions the horse's speed and the length of its neck.)
والتَّلِع: طويل العُنق غليظٌ أصله.
Note / Clarification: "Al-tali'" is a horse or animal whose neck is long and whose base (the lower part of the neck) is thick.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 6623
