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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 إِسْلَامِ زَيْدِ بْنِ سَعْنَةَ مَوْلَى رَسُولِ اللهِ - صَلَّى اللهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
The acceptance of Islam of Zayd bin Sa'nah (may Allah be pleased with him), the servant of the Messenger of Allah (peace and blessings be upon him)
Mustadrak al-Hakim — Hadith 6692
اُردوEn
أخبرني دَعْلَج بن أحمد السِّجْزي ببغداد، حدثنا أحمد بن علي الأبَّار، حدثنا محمد بن أبي السَّرِي العسقلاني، حدثنا الوليد بن مُسلم، حدثنا محمد بن حمزة بن يوسف بن عبد الله بن سَلَام، عن أبيه، عن جدِّه، عن عبد الله بن سَلَام قال: إِنَّ الله ﵎ لمَّا أراد هُدى زيد بن سَعْنة قال زيدُ بن سَعْنة: ما من علامات النُّبوة شيءٌ إلَّا وقد عرفتُها في وجهِ محمدٍ ﷺ حينَ نظرتُ إليه إِلَّا شيئين لم أخبُرْهما منه: هل يَسبِقُ حِلمُه جهلَه، ولا يزيدُه شدَّة الجهل عليه إلَّا حلمًا؟ فكنتُ ألطُفُ له (2) لأن أخالطَه فأعرفَ حِلمَه من جهله. قال زيدُ بن سَعْنة: فخرج رسول الله ﷺ يومًا من الحُجُرات ومعه عليُّ بن أبي طالب، فأتاه رجلٌ على راحلته كالبدويِّ، فقال يا رسولَ الله، إنَّ قريةَ بني فلان قد أسلموا ودخلوا في الإسلام، وكنتُ حدثتُهم إن أسلموا أَتاهم الرزقُ رَغَدًا، وقد أصابتهم سَنَةٌ وشِدَّة وقُحوطٌ من الغيث، فأنا أخشى يا رسولَ الله أن يخرجوا من الإسلام طَمَعًا كما دخلوا فيه طَمَعًا، فإن رأيتَ أن ترسل إليهم بشيء تعينهم به، فعلت، فنظر إلى رجلٍ إلى جانبه أُراه عليًّا (3)، فقال: يا رسولَ الله، ما بقي منه شيءٌ. قال زيد بن سَعْنة، فدَنَوتُ إليه، فقلت: يا محمد، هل لك أن تبيعني تمرًا معلومًا من حائطِ بني فلانٍ إلى أجلِ كذا وكذا؟ فقال: "لا يا يهوديُّ، ولكن أبيعك تمرًا معلومًا إلى أجلِ كذا وكذا، ولا أسمِّي حائطَ فلان" فقلتُ: نعم، فبايَعَني، فأطلقتُ هِمْياني فأعطيتُه ثمانين مِثقالًا من ذهبٍ في تمر معلوم إلى أجلِ كذا وكذا، فأعطاها الرجلَ، فقال: "اعجَلْ (1) عليهم وأعِنْهم بها". قال زيد بن سَعْنة: فلما كان قبلَ مَحَلِّ الأجل بيومين أو ثلاثةٍ أتيتُه، فأخذتُ بمَجامعِ قميصِه وردائِه، ونظرتُ إليه بوجهٍ غليظ، فقلتُ له: ألا تقضِيني يا محمدُ حقِّي، فوالله ما عَلِمتُكم بني عبد المطلب بمُطْلٍ، ولقد كان لي بمُخالطتِكم علمٌ، ونظرتُ إلى عمر فإذا عيناه تدورانِ في وجهه كالفَلَك المُستدير، ثم رماني ببصرِه، فقال: يا عدوَّ الله، أتقولُ الرسول الله ﷺ ما أسمعُ، وتصنعُ به ما أرى؟! فوالذي بعثَه بالحقِّ لولا ما أُحاذِرُ فَوْتَه لضربتُ بسيفي رأسك، ورسول الله ﷺ ينظرُ إلى عمر في سكون وتُوَّدَةٍ وتبسُّم، ثم قال: "يا عمرُ، أنا وهو كُنَّا أحوج إلى غير هذا؛ أن تأمرَني بحُسن الأداءِ، وتأمره بحُسن التِّباعة، اذهَبْ به يا عمرُ فأَعطِه حقَّه، وزِدْه عشرينَ صاعًا من تمر". فقلتُ: ما هذه الزيادةُ يا عمر؟ قال: أمرني رسولُ الله ﷺ أن أزيدَك مكانَ ما رُعْتُكَ، قلت: وتعرفُني يا عمرُ؟ قال: لا، من أنت؟ قلتُ: زيدُ بن سَعْنة، قال: الحَبْر، قلت: الحَبْرُ، قال: فما دعاك أن فعلتَ برسولِ الله ﷺ ما فعلتَ وقلتَ له ما قلتَ؟ قلتُ له: يا عمرُ، لم يكن من علاماتِ النبوة شيءٌ إِلَّا وقد عرفتُه في وجهِ رسولِ الله ﷺ حينِ نظرتُ إليه إلَّا اثنتين لم أخبُرْهما منه: هل يَسبِقُ حِلمُه جهله، ولا تزيدُه (2) شِدَّة الجهلِ عليه إلَّا حِلمًا فقد اختبرتُهما، فأُشهدك يا عمرُ أني قد رضيت بالله ربًا، وبالإسلام دينًا، وبمحمد ﷺ نبيًّا، وأُشهدك أن شَطْر مالي -فإنِّي أكثرُها (3) مالًا- صدقةٌ على أمة محمِّد ﷺ، فقال عمر: أو على بعضهم، فإنَّك لا تَسَعُهم، قلتُ: أو على بعضهم، فرجع زيدٌ إلى رسولِ الله ﷺ، فقال زيدٌ: أشهد أن لا إله إلَّا الله، وأشهد أنَّ محمدًا عبده (4) ورسوله، وآمنَ به وصدَّقه وبايعه، وشَهِدَ معه مشاهدَ كثيرة، ثم تُوفِّي زيدٌ في غزوة تبوك مُقبلًا غيرَ مُدبِر، ورحم الله زيدًا (1).
هذا حديث صحيح الإسناد ولم يُخرجاه، وهو من غُرَرِ الحديث، ومحمد بن أبي السَّرِي العسقلاني ثقة. ذكرُ سَفِينةَ مولى رسول الله ﷺ
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6547 - ما أنكره وأركه
هذا حديث صحيح الإسناد ولم يُخرجاه، وهو من غُرَرِ الحديث، ومحمد بن أبي السَّرِي العسقلاني ثقة. ذكرُ سَفِينةَ مولى رسول الله ﷺ
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6547 - ما أنكره وأركه
It is narrated from Sayyiduna Abdullah bin Salam (may Allah be pleased with him) that when Allah Almighty willed the guidance of Zayd bin Sa'nah, Zayd bin Sa'nah said: When I looked at the blessed face of Muhammad (peace and blessings be upon him), I recognised all the signs of prophethood except two things which I had not tested: does his forbearance prevail over his anger, and does severe ignorance shown towards him only cause his forbearance to increase? So I began seeking opportunities to mix with him so that I might come to know his forbearance and his anger. Zayd bin Sa'nah says: One day the Messenger of Allah (peace and blessings be upon him) came out of his blessed apartment, and Sayyiduna Ali bin Abi Talib (may Allah be pleased with him) was with him. Just then a man resembling a Bedouin came riding on his mount and said: O Messenger of Allah! The people of such-and-such a village have accepted Islam. I had told them that if they accepted Islam they would receive abundant provision, but now they are suffering from famine and hardship. I fear that they may turn back from Islam out of greed. If you could send something to help them, please do send it. He (peace and blessings be upon him) looked at the person sitting beside him (probably Sayyiduna Ali, may Allah be pleased with him), and he said: O Messenger of Allah! We have nothing left now. Zayd bin Sa'nah says: I drew near and said: O Muhammad! Will you sell me such-and-such an amount of dates from the orchard of such-and-such a tribe on credit, for a fixed term? He (peace and blessings be upon him) said: "No, O Jew! Rather, I will sell you a fixed quantity of dates for a specific term, but I will not specify the name of the orchard." I said: Very well. So the deal was made with me. I opened my purse and gave him eighty mithqals of gold then and there. He (peace and blessings be upon him) gave that gold to that Bedouin man and said: "Hurry to them and help them with it." Zayd bin Sa'nah says: When two or three days remained before the term was complete, I came to him (peace and blessings be upon him). I seized his (peace and blessings be upon him) shirt and cloak, looked at him with a face full of anger and said: O Muhammad! Will you not pay me my due? By Allah, I have never known you, the Banu Abd al-Muttalib, to be ones who delay payment, and I have long experience of dealing with you. I looked at Sayyiduna Umar (may Allah be pleased with him), and his eyes were rolling with anger. He glared at me and said: O enemy of Allah! Are you saying about the Messenger of Allah (peace and blessings be upon him) what I am hearing, and treating him in the way I am seeing? By the One who sent him with the truth! Were it not for my regard for his presence, I would have struck off your head with my sword. The Messenger of Allah (peace and blessings be upon him) was looking at Sayyiduna Umar (may Allah be pleased with him) with calm and a smile. Then he (peace and blessings be upon him) said: "O Umar! He and I were more in need of a different attitude from this; you should have advised me to repay the debt well, and urged him to demand it gently. O Umar! Go and pay him his due, and give him twenty sa's of dates extra." I asked: O Umar! What is this addition? He said: The Messenger of Allah (peace and blessings be upon him) has commanded me to give you this addition in return for the fright I gave you. I asked: O Umar! Do you know me? He said: No, who are you? I said: I am Zayd bin Sa'nah. He asked: The great scholar (the rabbi)? I said: Yes, the same. He asked: Then what prompted you to treat the Messenger of Allah (peace and blessings be upon him) like this? I said: O Umar! When I looked at the face of the Messenger of Allah (peace and blessings be upon him), I recognised all the signs of prophethood except two: does his forbearance prevail over his anger, and does severe ignorance shown towards him only cause his forbearance to increase? Today I have tested both of these as well. So, O Umar, I make you my witness that I am pleased with Allah as my Lord, with Islam as my religion, and with Muhammad (peace and blessings be upon him) as my Prophet. And I make you my witness that half of my wealth (and I am very wealthy) is charity for the Ummah of Muhammad (peace and blessings be upon him). Sayyiduna Umar (may Allah be pleased with him) said: Or for some of them, for you will not be able to reach all of them. I said: Very well, for some of them. Then Zayd came to the Messenger of Allah (peace and blessings be upon him) and said: I bear witness that there is no god but Allah, and that Muhammad (peace and blessings be upon him) is His servant and Messenger. He believed in him, affirmed him, and took part with him in many battles. Then Zayd (may Allah be pleased with him) was martyred in the Battle of Tabuk, standing firm facing the enemy. May Allah Almighty have mercy on Zayd.
This hadith has a sahih (authentic) chain, but the two Shaykhs (Bukhari and Muslim) did not record it. It is among the finest hadiths, and Muhammad bin Abi al-Sari al-Asqalani is a trustworthy narrator.
This hadith has a sahih (authentic) chain, but the two Shaykhs (Bukhari and Muslim) did not record it. It is among the finest hadiths, and Muhammad bin Abi al-Sari al-Asqalani is a trustworthy narrator.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) المثبت من (م)، وفي (ص) و (ب): ألطف به وفي رواية ابن حبان: أتلطف له. وهي أحسن.
Note / Clarification: The word in the text here has been taken from manuscript (M), whereas manuscripts (S) and (B) have the words "altufu bihi". Imam Ibn Hibban's narration has the words "atalattafu lahu", and this (Ibn Hibban's wording) is better.
(3) في رواية ابن حبان: أراه عمر.
Note / Clarification: Imam Ibn Hibban's narration has these words (with doubt): "I think he was 'Umar (may Allah be pleased with him)".
(1) تحرَّف في النسخ الخطية إلى: اعدل.
Technical note / Defect ('illah): In the manuscripts this word has been corrupted (by error) into "a'dil".
(2) في النسخ الخطية: تزده!
Technical note / Defect ('illah): In the manuscripts this word is written "tazidhu".
(3) في (م) و (ص): أكثر، وفي (ب) تحرف إلى: أكثرهما، والصواب ما أثبتناه كما في المصادر.
Technical note / Defect ('illah): Manuscripts (M) and (S) have "akthar", while in manuscript (B) it has been corrupted into "aktharuhuma". The correct reading is the one we have established in the text according to the other sources.
(4) في (م): أنَّ محمدًا رسول الله عبده ورسوله.
Details of the narration: In manuscript (M) the words are as follows: "Indeed Muhammad, the Messenger of Allah (peace and blessings be upon him), is His servant and His Messenger".
(1) إسناده ضعيف من أجل حمزة بن يوسف -وقيل: حمزة بن محمد بن يوسف- فقد تفرَّد بالرواية عنه ابنه محمد، ولم يؤثر توثيقه عن معتبر، وذكره ابن حبان في "الثقات"، على عادته في ذكر المجاهيل، وقال الذهبي في "التلخيص": ما أنكره وأركَّه! لا سيما قوله: "مقبلًا غير مدبر"، فإنه لم يكن في غزوة تبوك قتال، وقال في "تاريخ الإسلام" 1/ 444: غريب، من الأفراد.
Grading: Its chain is weak because of Hamzah bin Yusuf (who is also called Hamzah bin Muhammad bin Yusuf).
Technical note / Defect ('illah): His son Muhammad is alone in narrating from him, and no declaration of his reliability is reported from any reliable imam. Imam Ibn Hibban mentioned him in "al-Thiqat" according to his custom (he is known for listing unknown narrators as trustworthy). Imam al-Dhahabi criticised it severely in "al-Talkhis", saying: "How munkar and flimsy it is!", especially its words "muqbilan ghayra mudbir" (advancing, not turning his back), since there was no fighting at all in the Battle of Tabuk. Imam al-Dhahabi counted it in "Tarikh al-Islam" (1/ 444) as gharib and among the afrad (narrations of a single narrator).
وأخرجه مطولًا ابن حبان (288) عن الحسن بن سفيان ومحمد بن الحسن بن قُتَيبة، كلاهما عن محمد بن المتوكل بن أبي السري بهذا الإسناد.
Reference / Source: Imam Ibn Hibban (288) recorded it in detail from al-Hasan bin Sufyan and Muhammad bin al-Hasan bin Qutaybah, both of whom narrate it from Muhammad bin al-Mutawakkil bin Abi al-Sari with this same chain.
وأخرجه مختصرًا بقصة السَّلف ابن ماجه (2281) عن يعقوب بن حميد بن كاسب، عن الوليد بن مسلم، عن محمد بن حمزة، عن أبيه، عن جده عبد الله بن سلام. ليس فيه والد حمزة. وانظر (2268).
Reference / Source: Imam Ibn Majah (2281) recorded it in brief, with the account of the loan (salaf), via Ya'qub bin Humayd bin Kasib, from al-Walid bin Muslim, from Muhammad bin Hamzah, from his father (Hamzah), from his grandfather 'Abd Allah bin Salam (may Allah be pleased with him).
Technical note / Defect ('illah): This chain does not mention Hamzah's father. See also number (2268).
Note / Clarification: The word in the text here has been taken from manuscript (M), whereas manuscripts (S) and (B) have the words "altufu bihi". Imam Ibn Hibban's narration has the words "atalattafu lahu", and this (Ibn Hibban's wording) is better.
(3) في رواية ابن حبان: أراه عمر.
Note / Clarification: Imam Ibn Hibban's narration has these words (with doubt): "I think he was 'Umar (may Allah be pleased with him)".
(1) تحرَّف في النسخ الخطية إلى: اعدل.
Technical note / Defect ('illah): In the manuscripts this word has been corrupted (by error) into "a'dil".
(2) في النسخ الخطية: تزده!
Technical note / Defect ('illah): In the manuscripts this word is written "tazidhu".
(3) في (م) و (ص): أكثر، وفي (ب) تحرف إلى: أكثرهما، والصواب ما أثبتناه كما في المصادر.
Technical note / Defect ('illah): Manuscripts (M) and (S) have "akthar", while in manuscript (B) it has been corrupted into "aktharuhuma". The correct reading is the one we have established in the text according to the other sources.
(4) في (م): أنَّ محمدًا رسول الله عبده ورسوله.
Details of the narration: In manuscript (M) the words are as follows: "Indeed Muhammad, the Messenger of Allah (peace and blessings be upon him), is His servant and His Messenger".
(1) إسناده ضعيف من أجل حمزة بن يوسف -وقيل: حمزة بن محمد بن يوسف- فقد تفرَّد بالرواية عنه ابنه محمد، ولم يؤثر توثيقه عن معتبر، وذكره ابن حبان في "الثقات"، على عادته في ذكر المجاهيل، وقال الذهبي في "التلخيص": ما أنكره وأركَّه! لا سيما قوله: "مقبلًا غير مدبر"، فإنه لم يكن في غزوة تبوك قتال، وقال في "تاريخ الإسلام" 1/ 444: غريب، من الأفراد.
Grading: Its chain is weak because of Hamzah bin Yusuf (who is also called Hamzah bin Muhammad bin Yusuf).
Technical note / Defect ('illah): His son Muhammad is alone in narrating from him, and no declaration of his reliability is reported from any reliable imam. Imam Ibn Hibban mentioned him in "al-Thiqat" according to his custom (he is known for listing unknown narrators as trustworthy). Imam al-Dhahabi criticised it severely in "al-Talkhis", saying: "How munkar and flimsy it is!", especially its words "muqbilan ghayra mudbir" (advancing, not turning his back), since there was no fighting at all in the Battle of Tabuk. Imam al-Dhahabi counted it in "Tarikh al-Islam" (1/ 444) as gharib and among the afrad (narrations of a single narrator).
وأخرجه مطولًا ابن حبان (288) عن الحسن بن سفيان ومحمد بن الحسن بن قُتَيبة، كلاهما عن محمد بن المتوكل بن أبي السري بهذا الإسناد.
Reference / Source: Imam Ibn Hibban (288) recorded it in detail from al-Hasan bin Sufyan and Muhammad bin al-Hasan bin Qutaybah, both of whom narrate it from Muhammad bin al-Mutawakkil bin Abi al-Sari with this same chain.
وأخرجه مختصرًا بقصة السَّلف ابن ماجه (2281) عن يعقوب بن حميد بن كاسب، عن الوليد بن مسلم، عن محمد بن حمزة، عن أبيه، عن جده عبد الله بن سلام. ليس فيه والد حمزة. وانظر (2268).
Reference / Source: Imam Ibn Majah (2281) recorded it in brief, with the account of the loan (salaf), via Ya'qub bin Humayd bin Kasib, from al-Walid bin Muslim, from Muhammad bin Hamzah, from his father (Hamzah), from his grandfather 'Abd Allah bin Salam (may Allah be pleased with him).
Technical note / Defect ('illah): This chain does not mention Hamzah's father. See also number (2268).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 6692
