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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 أَرْوَى بِنْتِ عَبْدِ الْمُطَّلِبِ عَمَّةِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ -
Arwa bint Abd al-Muttalib (may Allah be pleased with her), the paternal aunt of the Messenger of Allah (peace and blessings be upon him)
Mustadrak al-Hakim — Hadith 7041
اُردوEn
كما حدثناه محمد بن أحمد بن بُطَّة، حدثنا الحسن بن الجهم، حدثنا الحسين بن الفَرَج، حدثنا محمد بن عمر، حدثني سلمة بن بُخْت، عن عميرة (1) بنت عبيد الله بن كعب عن أمِّ درَّة (2)، عن بَرَّةَ بنتِ أبي تجراة قالت: كانت قريش لا تُنكِرُ صلاةَ الضُّحى، إنما تُنكر الوقت، وكان رسول الله ﷺ إذا جاء وقت العصر تفرّقوا إلى الشِّعاب، فصلوا فُرادَى، ومَثْنى، فبينا (3) طليب بن عُمير وحاطب بن عبد شمس يُصلُّون بشعب أجياد، بعضُهم ينظرُ إلى بعض، إذ هَجَمَ عليهم ابن الأصداء وابنُ الغَيْطَلة (4)، وكانا فاحشَينِ، فرموهم بالحجارة ساعةً حتى خرجا، وانصرفا وهما يشتدَّان، وأتيا أبا جهل وأبا لهب وعُقبة بن أبي معيط، فذاكروهم الخبرَ، فتَلَطَّفوا (5) لهم في الصُّبح، وكانوا يَخرُجونَ في غَلَس الصُّبح فيتوضؤون ويصلون، فبينما هم في شعب إذ هَجَمَ عليهم أبو جهل وعقبة وأبو لهب وعِدَّةٌ من سفهائهم، فبَطَشوا بهم، فنالوا منهم، وأظهر أصحاب رسول الله ﷺ الإسلام وتكلموا به وبادَوْهم، وذبُّوا عن أنفسهم، وتعمَّد طليب بن عُمير إلى أبي جهل فضربه شجَّة، فأخذوه وأوثقوه، فقام دونه أبو لهب حتى خَلَّاه، وكان ابن أخته، فقيل لأروى بنتِ عبد المطلب: ألا ترين إلى ابنك طليب قد اتَّبع محمدًا وصار غَرَضًا له؟! وكانت أروى قد أسلمت، فقالت: خيرُ أيامٍ طُليب يومُ يَذُبُّ عن ابن خاله وقد جاء بالحقِّ من عند الله تعالى، فقالوا: وقد اتبعتِ محمدًا؟ قالت: نعم، فخرج بعضهم إلى أبي لهب فأخبره، فأقبل حتى دخل عليها، فقال: عجبًا لكِ ولا تباعك محمدًا وتَركِك دين عبد المطلب! قالت: قد كان ذلك، فقُمْ دونَ ابن أخيك فاعضُده وامنعه، فإن ظهر أمره فأنت بالخيار، إن شئتَ أن تدخُل معه أو تكون على دينك، وإن لم يكن كنت قد أعذرت ابن أخيك، قال: ولنا طاقةٌ بالعرب قاطبةً؟ ثم يقولون: جاء بدينٍ محدث، قال: ثم انصرف أبو لهب (1). ذكر أم هانئ فاختةَ بنتِ أبي طالب بن عبد المطلب ابنة عم رسول الله ﷺ وأُختِ عليٍّ، صلوات الله على محمد وآله.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6868 - لم أجد إسلامها إلا عند الواقدي
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6868 - لم أجد إسلامها إلا عند الواقدي
It is narrated from Sayyidah Barrah bint Abi Tajrah (may Allah be pleased with her), who said: Quraysh did not object to the Duha (forenoon) prayer; rather, they objected to its timing. It was the way of the Messenger of Allah (peace and blessings be upon him) that when the time of Asr came, the Companions would disperse into the mountain passes and pray there alone or in twos. Once, Talib bin Umayr and Hatib bin Abd Shams were praying in the pass of Ajyad, keeping watch over one another, when suddenly Ibn al-Asda' and Ibn al-Ghaytalah, both of whom were extremely foul-mouthed and obscene, attacked them. They pelted them with stones for a long while until the two of them came out of there and, running swiftly, went to Abu Jahl, Abu Lahab and Uqbah bin Abi Mu'ayt and told them the whole story. Then these people devised a plan to ambush them in the morning. The Companions used to go out in the darkness before dawn, perform ablution and pray. While they were in a mountain pass, Abu Jahl, Uqbah, Abu Lahab and some of their ruffian companions suddenly attacked them, dealt harshly with them and beat them. On this occasion the Companions of the Messenger of Allah (peace and blessings be upon him) openly declared their Islam and spoke about it with clear insight; they firmly confronted the polytheists and defended themselves fully, and Talib bin Umayr went for Abu Jahl and struck him such a blow that his head was split open. The polytheists seized Talib and tied him up, whereupon Abu Lahab stood up in his defence until he had him released, because he was his sister's son. Then it was said to Sayyidah Arwa bint Abdul Muttalib: "Do you not see your son Talib, that he has started following Muhammad (peace and blessings be upon him) and is becoming a target (of hostility) for his sake?" Sayyidah Arwa had already accepted Islam, and she replied: "The best days of Talib are those in which he defends the son of his maternal uncle (peace and blessings be upon him), when he has brought the true religion from Allah Almighty." The people asked: "Have you too followed Muhammad (peace and blessings be upon him)?" She said: "Yes." Then some of them went to Abu Lahab and informed him. He came to her in anger and said: "I am amazed at you, that you have followed Muhammad (peace and blessings be upon him) and abandoned the religion of Abdul Muttalib!" She said: "So it has happened. Now you too should stand up for your nephew (peace and blessings be upon him) and help and support him. If his cause prevails, you will have the choice to join him or remain on your religion; and if (Allah forbid) he does not succeed, then at least you will have discharged your excuse by standing by your nephew." Abu Lahab said: "Do we have the strength to face the entire Arab nation?" Then they began saying: "He has brought a new religion," and saying this, Abu Lahab went away.
Mention of the acceptance of Islam of Sayyidah Arwa bint Abdul Muttalib (may Allah be pleased with her) is found only in the book of Imam al-Waqidi.
Mention of the acceptance of Islam of Sayyidah Arwa bint Abdul Muttalib (may Allah be pleased with her) is found only in the book of Imam al-Waqidi.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرّفت في النسخ الخطية إلى: عنترة، والتصويب من ترجمة أبيها في "طبقات بن سعد" 7/ 268، وقد روى لها ابن سعد في كتابه بضع روايات.
Technical note / Defect ('illah): In the handwritten manuscripts this name had been corrupted into "'Antarah"; the correction is from the biography of her father in "Tabaqat Ibn Sa'd" (7/268).
Reference / Source: Ibn Sa'd narrated several narrations from her in his book.
(2) كتبت في النسخ مهملة من غير نقط، وكذا في المطبوع من "طبقات ابن سعد". وفي هذه الطبقة: أم ذرة (بالذال المعجمة) وهي المدنية مولاة عائشة، وهي لا بأس بها، روى عنها ثلاثة، ووثقها العجلي في "الثقات"، وذكرها ابن حبان في "الثقات"، ولها ترجمة في "التهذيب"، فإن لم تكن هي فلم نعرفها.
Note / Clarification: In the manuscripts this word is written without dots, and the same is the case in the printed edition of "Tabaqat Ibn Sa'd". In this generation there is "Umm Dharrah" (with a dotted dhal), the Madinan freed slave-woman of 'A'ishah (may Allah be pleased with her).
Grading: She is "la ba'sa biha" (acceptable); three narrators narrated from her.
Reference / Source: Al-'Ijli declared her trustworthy in "al-Thiqat", Ibn Hibban also mentioned her in "al-Thiqat", and she has a biography in "al-Tahdhib". If she is not the one, then we do not know her.
(3) تحرف في النسخ إلى: فمشى والتصويب من "أنساب الأشراف" للبلاذري 1/ 117.
Technical note / Defect ('illah): In the manuscripts this word had been corrupted into "fa-masha"; the correction is from al-Baladhuri's "Ansab al-Ashraf" (1/117).
(4) تحرف في النسخ إلى: الأصيدي وابن القبطية، والتصويب من "أنساب البلاذري"، وانظر "سيرة ابن هشام" 1/ 416، و"طبقات ابن سعد" 1/ 170 و 179، و"نسب قريش" لمصعب الزبيري ص 401.
Technical note / Defect ('illah): In the manuscripts the words here have been corrupted into "al-Asidi" and "Ibn al-Qibtiyyah".
Reference / Source: The correction is from "Ansab al-Baladhuri"; see also "Sirat Ibn Hisham" (1/416), "Tabaqat Ibn Sa'd" (1/170 and 179), and Mus'ab al-Zubayri's "Nasab Quraysh" (p. 401).
(5) اضطربت نسخنا الخطية في كتابتها، والمثبت من النسخة المحمودية كما في طبعة الميمان، وهو الأقرب للصواب إن شاء الله؛ وجاء في "أساس البلاغة" للزمخشري 2/ 169: تلطَّفتُ بفلان: احتلت له حتى اطلعت على أسراره، ومنه: ﴿وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا﴾.
Technical note / Defect ('illah): Our handwritten manuscripts are inconsistent in writing this word. The text given here is taken from the Mahmudiyyah manuscript (as in the Mayman edition), and it is closest to being correct, in sha' Allah.
General principle: In al-Zamakhshari's "Asas al-Balaghah" (2/169): "talattaftu bi-fulan" means: I used subtle means with him until I learned his secrets; and from it is the verse: ﴿وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا﴾ [and let him be subtle and let no one become aware of you].
(1) إسناده ضعيف، عميرة بنت عبيد الله لم نقف لها على ترجمة، وقد روى ابن سعد من طريقها في "الطبقات" روايات تزيد عن الخمس عشرة. وأم ذرة تقدم الكلام عليها في الهامش السابق. وبرة بنت أبي تجراة لها رواية عن النَّبيِّ ﷺ، لذلك ذكرها ابن سعد وابن حبان وأبو نعيم وغيرهم في الصحابة، وكذا المصنف فيما سيأتي برقم (7119). وسيتكرر هذا الخبر برقم (7053).
Grading: Its chain is weak.
Technical note / Defect ('illah): We have not found a biography of 'Umayrah bint 'Ubayd Allah. However, Ibn Sa'd narrated more than 15 narrations by way of her in "al-Tabaqat". Umm Dharrah has been discussed in the previous footnote.
Important point: Barrah bint Abi Tajrah has a narration from the Prophet (peace and blessings be upon him); that is why Ibn Sa'd, Ibn Hibban, Abu Nu'aym and others mentioned her among the Companions, as will the author later at number (7119). This report will be repeated at number (7053).
وأخرجه ابن سعد في "الطبقات" 10/ 43 - ومن طريقه البلاذري في "أنساب الأشراف" 1/ 117، وابن عساكر في "تاريخه" 25/ 144 - 145 - عن محمد بن عمر الواقدي، بهذا الإسناد. وقرن البلاذري بابن سعد الوليد بن صالح.
Reference / Source: Ibn Sa'd narrated it in "al-Tabaqat" (10/43) (and by way of him al-Baladhuri in "Ansab al-Ashraf" 1/117 and Ibn 'Asakir in his "Tarikh" 25/144-145) from Muhammad bin 'Umar al-Waqidi, with this chain.
Note / Clarification: Al-Baladhuri paired al-Walid bin Salih with Ibn Sa'd (among his shaykhs).
Technical note / Defect ('illah): In the handwritten manuscripts this name had been corrupted into "'Antarah"; the correction is from the biography of her father in "Tabaqat Ibn Sa'd" (7/268).
Reference / Source: Ibn Sa'd narrated several narrations from her in his book.
(2) كتبت في النسخ مهملة من غير نقط، وكذا في المطبوع من "طبقات ابن سعد". وفي هذه الطبقة: أم ذرة (بالذال المعجمة) وهي المدنية مولاة عائشة، وهي لا بأس بها، روى عنها ثلاثة، ووثقها العجلي في "الثقات"، وذكرها ابن حبان في "الثقات"، ولها ترجمة في "التهذيب"، فإن لم تكن هي فلم نعرفها.
Note / Clarification: In the manuscripts this word is written without dots, and the same is the case in the printed edition of "Tabaqat Ibn Sa'd". In this generation there is "Umm Dharrah" (with a dotted dhal), the Madinan freed slave-woman of 'A'ishah (may Allah be pleased with her).
Grading: She is "la ba'sa biha" (acceptable); three narrators narrated from her.
Reference / Source: Al-'Ijli declared her trustworthy in "al-Thiqat", Ibn Hibban also mentioned her in "al-Thiqat", and she has a biography in "al-Tahdhib". If she is not the one, then we do not know her.
(3) تحرف في النسخ إلى: فمشى والتصويب من "أنساب الأشراف" للبلاذري 1/ 117.
Technical note / Defect ('illah): In the manuscripts this word had been corrupted into "fa-masha"; the correction is from al-Baladhuri's "Ansab al-Ashraf" (1/117).
(4) تحرف في النسخ إلى: الأصيدي وابن القبطية، والتصويب من "أنساب البلاذري"، وانظر "سيرة ابن هشام" 1/ 416، و"طبقات ابن سعد" 1/ 170 و 179، و"نسب قريش" لمصعب الزبيري ص 401.
Technical note / Defect ('illah): In the manuscripts the words here have been corrupted into "al-Asidi" and "Ibn al-Qibtiyyah".
Reference / Source: The correction is from "Ansab al-Baladhuri"; see also "Sirat Ibn Hisham" (1/416), "Tabaqat Ibn Sa'd" (1/170 and 179), and Mus'ab al-Zubayri's "Nasab Quraysh" (p. 401).
(5) اضطربت نسخنا الخطية في كتابتها، والمثبت من النسخة المحمودية كما في طبعة الميمان، وهو الأقرب للصواب إن شاء الله؛ وجاء في "أساس البلاغة" للزمخشري 2/ 169: تلطَّفتُ بفلان: احتلت له حتى اطلعت على أسراره، ومنه: ﴿وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا﴾.
Technical note / Defect ('illah): Our handwritten manuscripts are inconsistent in writing this word. The text given here is taken from the Mahmudiyyah manuscript (as in the Mayman edition), and it is closest to being correct, in sha' Allah.
General principle: In al-Zamakhshari's "Asas al-Balaghah" (2/169): "talattaftu bi-fulan" means: I used subtle means with him until I learned his secrets; and from it is the verse: ﴿وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا﴾ [and let him be subtle and let no one become aware of you].
(1) إسناده ضعيف، عميرة بنت عبيد الله لم نقف لها على ترجمة، وقد روى ابن سعد من طريقها في "الطبقات" روايات تزيد عن الخمس عشرة. وأم ذرة تقدم الكلام عليها في الهامش السابق. وبرة بنت أبي تجراة لها رواية عن النَّبيِّ ﷺ، لذلك ذكرها ابن سعد وابن حبان وأبو نعيم وغيرهم في الصحابة، وكذا المصنف فيما سيأتي برقم (7119). وسيتكرر هذا الخبر برقم (7053).
Grading: Its chain is weak.
Technical note / Defect ('illah): We have not found a biography of 'Umayrah bint 'Ubayd Allah. However, Ibn Sa'd narrated more than 15 narrations by way of her in "al-Tabaqat". Umm Dharrah has been discussed in the previous footnote.
Important point: Barrah bint Abi Tajrah has a narration from the Prophet (peace and blessings be upon him); that is why Ibn Sa'd, Ibn Hibban, Abu Nu'aym and others mentioned her among the Companions, as will the author later at number (7119). This report will be repeated at number (7053).
وأخرجه ابن سعد في "الطبقات" 10/ 43 - ومن طريقه البلاذري في "أنساب الأشراف" 1/ 117، وابن عساكر في "تاريخه" 25/ 144 - 145 - عن محمد بن عمر الواقدي، بهذا الإسناد. وقرن البلاذري بابن سعد الوليد بن صالح.
Reference / Source: Ibn Sa'd narrated it in "al-Tabaqat" (10/43) (and by way of him al-Baladhuri in "Ansab al-Ashraf" 1/117 and Ibn 'Asakir in his "Tarikh" 25/144-145) from Muhammad bin 'Umar al-Waqidi, with this chain.
Note / Clarification: Al-Baladhuri paired al-Walid bin Salih with Ibn Sa'd (among his shaykhs).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7041
