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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 فَضْلِ الْمُهَاجِرِينَ
The virtue of the Muhajirun
Mustadrak al-Hakim — Hadith 7139
اُردوEn
حدَّثنا علي بن حَمْشاذ العَدْل، حدَّثنا إسماعيل بن إسحاق القاضي، حدَّثنا أبو النُّعمان محمد بن الفضل، حدَّثنا حماد بن زيد، حدَّثنا حجَّاج الصوَّاف، عن أبي الزُّبير، عن جابر: أنَّ الطُّفيل بن عمرو قال للنبيِّ ﷺ: هل لكَ في حِصْنٍ ومَنَعَةٍ، حِصْنِ دَوْس؟ فأبى رسولُ الله ﷺ لِمَا ذُخِرَ للأنصار، قال: فهاجرَ الطُّفيل وهاجَرَ معه رجلٌ من قومِه، فمَرِضَ الرجلُ، قال: فضَجِرَ - أو كلمةً شبيهة - فجاء إلى قَرَنٍ فأخذَ مِشقَصًا فقطع رواجِبَه فمات، فرآه الطُّفيل في المَنام، فقال: ما فُعلَ بكَ؟ قال: غُفِرَ لي بهجرتي إلى النبيِّ ﷺ، فقال: ما شأنُ يديكَ؟ قال: قيل لي: إنَّا لن نُصلِحَ منكَ ما أفسدتَ مِن نفسِك. قال: فقَصَّها الطُّفيلُ على النبيِّ ﷺ، فقال: "اللهمَّ ولِيدَيهِ فَاغفِرُ"، ورفعَ يَدَيْهِ (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6963 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6963 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Jabir (may Allah be pleased with him) that Sayyiduna al-Tufayl bin Amr (may Allah be pleased with him) said to the Prophet (peace and blessings be upon him): "Do you need a strong fortress and protection? It is the fortress of the tribe of Daws." But the Messenger of Allah (peace and blessings be upon him) declined, because this honor was destined for the Ansar. The narrator says: Then al-Tufayl emigrated, and a man from his people emigrated with him. That man fell ill, and, overcome by distress (or a similar word), he went to an arrowhead and cut off his finger joints with it, and he died. Then al-Tufayl saw him in a dream and asked: What happened to you? He said: I was forgiven by the blessing of my emigration to the Prophet (peace and blessings be upon him). Al-Tufayl asked: What is the matter with your hands? He replied: I was told: We will not repair what you yourself have ruined. Al-Tufayl related this incident to the Prophet (peace and blessings be upon him), and he (peace and blessings be upon him) raised both his hands and supplicated: 'Allahumma wa li-yadayhi faghfir' (O Allah, forgive his hands as well).
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده صحيح.
Grading: Its chain is "sahih".
وأخرجه أحمد 23/ (14982)، ومسلم (116) من طريق سليمان بن حرب، عن حماد بن زيد، بهذا الإسناد. فاستدراك الحاكم له ذهولٌ منه.
Reference / Source: It was narrated by Ahmad 23/ (14982) and Muslim (116) by way of Sulayman bin Harb, from Hammad bin Zayd, with this chain.
Note / Clarification: Al-Hakim's including it in his book as an addition (istidrak) is an "oversight" (dhuhul) on his part (since it is already in Muslim).
وأخرجه ابن حبان (3017) من طريق إسماعيل بن عليّة، عن حجاج بن أبي عثمان الصواف، به. ووقع في رواية البخاري في "الأدب المفرد" (614): فقطع وَدَجَيهِ فمات.
Reference / Source: It was narrated by Ibn Hibban (3017) by way of Isma'il bin Ulayyah, from Hajjaj (bin Abi Uthman) al-Sawwaf. In al-Bukhari's "al-Adab al-Mufrad" (614) the wording is: "He cut his jugular veins and died."
وسياق حديث جابر بن سمرة يؤيده: أنَّ رجلًا كانت به جراحة، فأتى قرنًا له فأخذ مشقصًا، فذبح به نفسه، فلم يصل عليه النبي ﷺ. أخرجه مسلم (978)، وابن حبان (3095) والسياق له. وقد سلف بنحوه عند الحاكم (1363).
Corroborating chains and supporting reports: The narration of Jabir bin Samurah supports it: a man had a wound, so he took a broad arrowhead from his quiver and cut his own throat with it, and the Prophet (peace and blessings be upon him) did not pray the funeral prayer over him. (Muslim 978, Ibn Hibban 3095; the wording is his.) It has already appeared in similar form with al-Hakim (1363).
القَرَنُ: هو الجَعْبة، والمِشقص: هو نصلٌ طويل حاد.
Note / Clarification: "Al-qaran" means the quiver in which arrows are kept, and "al-mishqas" means a long, sharp arrowhead.
والرواجب، قال في "النهاية": هي ما بين عقد الأصابع من داخل، واحدُها: راجبة، والبراجم: العقد المتشنجة في ظاهر الأصابع.
Note / Clarification: (As stated in "al-Nihayah":) "Al-rawajib" are the inner parts between the finger joints (singular: rajibah), and "al-barajim" are the raised knuckles on the back of the fingers.
Grading: Its chain is "sahih".
وأخرجه أحمد 23/ (14982)، ومسلم (116) من طريق سليمان بن حرب، عن حماد بن زيد، بهذا الإسناد. فاستدراك الحاكم له ذهولٌ منه.
Reference / Source: It was narrated by Ahmad 23/ (14982) and Muslim (116) by way of Sulayman bin Harb, from Hammad bin Zayd, with this chain.
Note / Clarification: Al-Hakim's including it in his book as an addition (istidrak) is an "oversight" (dhuhul) on his part (since it is already in Muslim).
وأخرجه ابن حبان (3017) من طريق إسماعيل بن عليّة، عن حجاج بن أبي عثمان الصواف، به. ووقع في رواية البخاري في "الأدب المفرد" (614): فقطع وَدَجَيهِ فمات.
Reference / Source: It was narrated by Ibn Hibban (3017) by way of Isma'il bin Ulayyah, from Hajjaj (bin Abi Uthman) al-Sawwaf. In al-Bukhari's "al-Adab al-Mufrad" (614) the wording is: "He cut his jugular veins and died."
وسياق حديث جابر بن سمرة يؤيده: أنَّ رجلًا كانت به جراحة، فأتى قرنًا له فأخذ مشقصًا، فذبح به نفسه، فلم يصل عليه النبي ﷺ. أخرجه مسلم (978)، وابن حبان (3095) والسياق له. وقد سلف بنحوه عند الحاكم (1363).
Corroborating chains and supporting reports: The narration of Jabir bin Samurah supports it: a man had a wound, so he took a broad arrowhead from his quiver and cut his own throat with it, and the Prophet (peace and blessings be upon him) did not pray the funeral prayer over him. (Muslim 978, Ibn Hibban 3095; the wording is his.) It has already appeared in similar form with al-Hakim (1363).
القَرَنُ: هو الجَعْبة، والمِشقص: هو نصلٌ طويل حاد.
Note / Clarification: "Al-qaran" means the quiver in which arrows are kept, and "al-mishqas" means a long, sharp arrowhead.
والرواجب، قال في "النهاية": هي ما بين عقد الأصابع من داخل، واحدُها: راجبة، والبراجم: العقد المتشنجة في ظاهر الأصابع.
Note / Clarification: (As stated in "al-Nihayah":) "Al-rawajib" are the inner parts between the finger joints (singular: rajibah), and "al-barajim" are the raised knuckles on the back of the fingers.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7139
