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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الحدود
Book of Prescribed Punishments
حِكَايَةُ سَرِقَةِ مَتَاعِ رِفَاعَةَ سَرَقَهُ بَنُو أُبَيْرِقٍ
The story of the theft of Rifaah's goods by Banu Ubayriq
Mustadrak al-Hakim — Hadith 8363
اُردوEn
حدَّثنا أبو العباس محمد بن يعقوب، حدَّثنا أحمد بن عبد الجبار، حدَّثنا يونس بن بُكَير، حدثني محمد بن إسحاق، حدثني عاصم بن عمر بن قَتَادة، عن أبيه، عن جدِّه قَتَادة بن النُّعمان قال: كان بنو أُبَيرِق رَهْطًا (2) من بني ظَفَر، وكانوا ثلاثةً: بُشَيرٌ (3) وبِشْر ومُبشِّر، وكان بُشَير يُكنى أبا طُعْمة، وكان شاعرًا، وكان منافقًا، وكان يقول الشِّعر يَهجُو به أصحابَ رسولِ الله ﷺ ثم يقولُ: قاله فلان، فإذا بلغَهم ذلك قالوا: كَذَبَ عدوُّ الله، ما قاله إلا هو، فقال: أفكلَّما قال الرِّجالُ قصيدةً … ضمُّوا إليَّ بأنْ أُبَيرقُ قالَها (4) مُتخطِّمِينَ كأَنَّني أخشاهمُ … جَدَعَ الإلهُ أُنوفَهم فأبانَها وكانوا أهلَ فَقرٍ وحاجةٍ في الجاهلية والإسلام، وكان عمِّي رفاعةُ بن زيد رجلًا مُوسِرًا أدرَكَه الإسلامُ، فوالله إن كنتُ لأرى أنَّ في إسلامه شيئًا، فكان الرجلُ إذا كان له يَسارُ فَقَدِمَت عليه هذه الطائفةُ (1) من الشام (2) تحملُ الدَّرْمَكَ، ابتاع لنفسِه ما يَخُصُّ به (3)، فأما العِيالُ فكان يَقِيتُهم الشعيرُ. فقَدِمَت طائفة - وهم الأنباط - تحمل دَرْمَكًا، فابتاع رفاعةُ حِملَينِ من شعير، فجعلهما في عِلِّيّة له، وكان في عِلَّيْته دِرْعانِ له وما يُصلِحُهما من آلتِهما، فيطرقُه بُشَيرٌ من الليل فيَخرقُ العِّلَّيّة من ظَهرها، فأخذَ الطعامَ، ثم أخذَ السِّلاح، فلمَّا أصبحَ عمِّي بعث إليَّ فأتيتُه، فقال: أغِيرَ علينا هذه الليلةَ فذُهِبَ بطعامِنا وسلاحنا، فقال بُشيرٌ وإخوتُه: والله ما صاحبُ متاعِكم إلَّا لبيدُ بن سهل؛ لرجل منَّا كان ذا حَسَب وصلاح، فلما بَلَغَه قال: أُصلِتُ والله بالسيفِ، ثم قال: أيْ بني الأبَيرِق: أنا أَسرِقُ؟! فوالله ليخالطَنَّكم هذا السيفُ، أو لَتُبيِّنُنَّ مَن صاحبُ هذه السرقة، فقالوا: انصرف عنَّا، فوالله إنك لبرئٌ من هذه السرقة، فقال: كلا وقد زعمتُم. ثم سَأَلْنا في الدار وتَحسَّسْنا حتى قيل لنا: والله لقد استَوقَدَت بنو أُبيرق الليلة، وما نُراه إلا على طعامِكم، فما زلنا حتى كِدْنا نستيقنُ أنهم أصحابُه، فجئتُ رسولَ الله ﷺ فكلَّمتُه فيهم، فقلتُ: يا رسول الله، إنَّ أهل بيتٍ منَّا أَهلَ جَفَاءٍ وسَفَهٍ عَدَوْا على عمِّي، فخَرَقُوا عِلَّيّةً له من ظهرها فعَدَوا على طعامٍ وسلاحٍ، فأما الطعامُ فلا حاجة لنا فيه، وأما السلاحُ فليرُدُّوه علينا، فقال رسول الله ﷺ: "سأنظُرُ في ذلك". وكان لهم ابن عمٍّ يقال له: أُسَيْر بن عُروة، فجَمَع رجال قومِه، ثم أتى رسول الله ﷺ، فقال: إنَّ رفاعةَ بن زيد وابنَ أخيه قَتَادة بن النُّعمان قد عَمَدا إلى أهل بيتٍ منَّا أهلِ حَسَبٍ وشرفٍ وصلاح، يَأبِنُونهم بالقَبيح، ويَأبِنُونهم بالسَّرقة بغير بيِّنة ولا شهادة، فوَضَعَ عندَ رسولِ الله ﷺ بلسانِه ما شاء، ثم انصرف، وجئتُ رسول الله ﷺ وكلَّمتُه، فنَجَهَني نَجْهًا (1) شديدًا وقال: "بئسَ ما صنعتَ، وبئسَ ما شئتَ فيه، عَمَدتَ إلى أهل بيتٍ منكم أهل حَسَبٍ وصلاح تَرمِيهم بالسَّرقة، وتَأبِنُهم فيها بغير بيِّنة ولا تثبُّتٍ". فسمعتُ مِن رسول الله ﷺ ما أكرَهُ، فانصرفتُ عنه ولوَدِدتُ أَنِّي خرجتُ من مالي ولم أكلِّمْه. فلمَّا أن رجعتُ إلى الدار أرسلَ إليَّ عمِّي: يا ابنَ أخي، ما صنعتَ؟ فقلتُ: والله لوَدِدتُ أنّي خرجتُ من مالي ولم أُكلِّمْ رسول الله ﷺ فيه، وايمُ الله لا أعودُ إليه أبدًا، فقال: الله المستعانُ، فنزل القرآنُ: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا﴾ [النساء: 105] أبو طُعْمة بن أُبَيرِق ﴿وَاسْتَغْفِرِ اللَّهَ﴾ فقرأ حتى بلَغَ ﴿يَرْمِ بِهِ بَرِيئًا﴾ [النساء:112] لَبِيدَ بن سهل ﴿وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ﴾ يعنى أُسير بن عُرْوة وأصحابَه، ثم قال - يعني بذلك أسير بن عُرْوة وأصحابه: ﴿لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ﴾ إلى قوله: ﴿وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: 112 - 116] أي: كان ذَنبُه دونَ الشِّرك، فلما نزلَ القرآنُ هَرَبَ فَلَحِقَ بمكة، وبعثَ رسولُ الله ﷺ إليَّ الدِّرعَينِ وأداتَهما، فردَّهما على رفاعةَ. قال قَتَادة: فلما جئتُه بهما وما معهما قال: يا ابن أخي، هما في سبيل الله ﷿، فرَجَوتُ أنَّ عمِّي حَسُنَ إسلامه، وكان ظنِّي به غيرَ ذلك. وخرج ابن أُبيرِق حتى نزل على سُلافةَ (2) بنتِ سعد بن شُهَيد أُختِ بني عمرو ابن عوف، وكانت عند طلحةَ بن أبي طلحة بمكة، فوقع برسولِ الله ﷺ وأصحابه يَشتِمُهم، فرَمَاه حسانُ بن ثابت بأبياتٍ فقال: وما سارقُ (1) الدِّرعَينِ إن كنتَ ذاكرًا … بذي كَرَمٍ [من] الرجالِ أُوادِعُهْ وقد أنزلَتْه بنتُ سعدٍ فأصبَحَتْ … يُنازِعُها جِلدَ استِه وتُنازِعُهْ فهلَّا أُسَيرًا جنتَ جارَكَ راغبًا … إليه ولم تَعمِدْ له فتُرافِعُهْ ظننتُمْ بأن يخفى الذي قد فعلتُمُ … وفيكم نبيٌّ عندَه الوحيُ واضِعُهْ (2) فلولا رِجالٌ منكمُ تَشتُمونَهُمْ … بذاكَ لقد حَلَّتْ عليكم (3) طوالِعُهْ فإنْ تَذكرُوا كعبًا إذا ما (4) نَسيتُمُ … فَهَلْ مِن أَديمٍ ليسَ فيه أَكارِعُهْ وجدتُهمُ يُرجونكُمْ قد عَلِمْتُمُ … كما الغَيثُ يُرْجِيهِ السَّمِينُ وتابعُهْ فلما بلغَها شِعرُ حسانَ أَخَذَت رَحْلَ أُبيرِق، فَوَضَعَته على رأسها حتى قَذَفَته بالأَبطَح، ثم حَلَقتْ وسَلَقتْ وخَرَقتْ وحَلَفَت: أن بِتَّ في بيتي ليلةً سوداء، أهديتَ لي شِعرَ حسان بن ثابت، ما كنتَ لَتَنزل عليَّ بخيرٍ، فلما أخرجَتْه لَحِقَ بالطائف، فدخل بيتًا ليس فيه [أحدٌ] (5) فوَقَعَ عليه فقتله، فجَعَلَت قريشٌ تقول: والله لا يُفارِقُ محمدًا أحدٌ من أصحابه فيه خيرٌ (6).
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8164 - سكت عنه الذهبي في التلخيص
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8164 - سكت عنه الذهبي في التلخيص
Asim bin Umar bin Qatadah narrates from his father, and he from his grandfather Sayyiduna Qatadah bin al-Nu'man (may Allah be pleased with him), that he related: The Banu Ubayriq were a family of the tribe of Banu Zafar, and they were three brothers: Bushayr, Bishr and Mubashshir. Bushayr's kunyah was Abu Tu'mah; he was a poet and a hypocrite. He would compose verses satirising the Companions of the Messenger of Allah (peace and blessings be upon him), and then he would say: "So-and-so said this." When this reached the Companions, they would say: "The enemy of Allah has lied; no one said it but he." Then he (Bushayr, reciting verses in his own defence) would say: "Whenever men compose an ode, do they attribute it to me, saying that Ubayriq said it? They come bristling with anger as though I fear them; may God cut off their noses and sever them." In the time of Ignorance and in Islam these people were extremely poor and needy. My uncle Rifa'ah bin Zayd was a wealthy man who lived to see Islam. By Allah, I used to suspect some (weakness) in his Islam. The custom at that time was that when a man had means and a group of traders came from Syria bringing fine flour, he would buy it specially for himself, while the family lived on barley. So a group of traders, namely the Nabataeans (Anbat), came bringing fine flour, and Rifa'ah bought two loads of barley and put them in an upper room of his. In that upper room were also his two coats of mail and the weapons that went with them. At night Bushayr came, broke in through the back of the upper room and took away all the food and the weapons. In the morning my uncle sent for me, and I went to him, and he said: "Last night we were raided, and our food and weapons have been taken." Bushayr and his brothers said: "By Allah, no one stole your goods but Labid bin Sahl." Labid was a dignified and righteous man of our own tribe. When this reached Labid, he drew his sword and said: "By Allah, O Banu Ubayriq, do I steal?! By Allah, either this sword will go into you, or you will certainly make clear who the real culprit of this theft is." They said: "Leave us alone; by Allah, you are entirely innocent of this theft." He said: "Certainly not, when you have accused me." Then we asked around the settlement and investigated until we were told: "By Allah, the Banu Ubayriq lit a fire last night, and we think they were cooking none other than your food." We kept on investigating until we were almost certain that they were the thieves. I came to the Messenger of Allah (peace and blessings be upon him) and spoke to him about them. I said: "O Messenger of Allah, a rude and foolish family of our own tribe has wronged my uncle; they broke into his upper room from the back and stole food and weapons. We have no need of the food, but let them return our weapons to us." The Messenger of Allah (peace and blessings be upon him) said: "I will look into the matter." The Banu Ubayriq had a paternal cousin named Usayr bin Urwah. He gathered the men of his people, came to the Messenger of Allah (peace and blessings be upon him) and said: "Rifa'ah bin Zayd and his nephew Qatadah bin al-Nu'man have gone after dignified, honourable and righteous people of our family; they are accusing them of evil and charging them with theft without any proof or testimony." He said whatever he wished with his tongue before the Messenger of Allah (peace and blessings be upon him) and then left. After that I came to the Messenger of Allah (peace and blessings be upon him) and spoke to him, and he (peace and blessings be upon him) rebuked me severely and said: "You have done very wrong, and what you intend in this matter is also very wrong. You have gone after people of your own tribe who are dignified and righteous, accusing them of theft and charging them without any proof or verification." I heard from the Messenger of Allah (peace and blessings be upon him) something that grieved me deeply. I came back from there, wishing in my heart that I had lost all my wealth rather than having spoken to him (peace and blessings be upon him) about this matter. When I returned home, my uncle sent word to me: "O my nephew, what did you do?" I said: "By Allah, I only wish I had lost my wealth rather than having spoken to the Messenger of Allah (peace and blessings be upon him) about it, and by Allah, I will never go to him (peace and blessings be upon him) about this again." My uncle said: "Allah alone is the One whose help is sought." Then the Qur'an was revealed: 'Indeed, We have sent down the Book to you with the truth so that you may judge between the people by what Allah has shown you, and do not be an advocate for the treacherous' [Surah al-Nisa': 105]. The treacherous one meant Abu Tu'mah bin Ubayriq. Then he (peace and blessings be upon him) recited 'And seek forgiveness of Allah' until he reached the verse 'then casts it upon an innocent one' [Surah al-Nisa': 112]. The innocent one meant Labid bin Sahl. Then He said: 'And were it not for the grace of Allah upon you (O Prophet) and His mercy, a group of them would have resolved to lead you astray' [Surah al-Nisa': 113]. This meant Usayr bin Urwah and his companions. Then concerning them He said, from 'There is no good in much of their secret talk' up to His words 'and He forgives what is less than that for whom He wills' [Surah al-Nisa': 114 - 116], meaning that his sin was less than polytheism. When the Qur'an was revealed, Bushayr fled and went to Makkah. The Messenger of Allah (peace and blessings be upon him) sent the two coats of mail and their equipment to me, and I returned them to Rifa'ah. Qatadah said: When I brought the coats of mail and the other things with them to my uncle, he said: "O my nephew, all of this is (dedicated) in the way of Allah, the Mighty and Majestic." Then I became hopeful that my uncle's Islam was excellent, whereas before that my opinion of him had been otherwise. Ibn Ubayriq went to Makkah and stayed with Sulafah bint Sa'd bin Shuhayd, who was a sister of the tribe of Banu Amr bin Awf and was married to Talhah bin Abi Talhah in Makkah. There Bushayr began to revile the Messenger of Allah (peace and blessings be upon him) and his Companions. So Hassan bin Thabit (may Allah be pleased with him) struck back at him with some verses and said: "The thief of the two coats of mail, if you would remember, is no man of nobility with whom I would keep peace. The daughter of Sa'd gave him lodging, and by morning she was grappling with him. Why did you not come to your neighbour Usayr, seeking his help, instead of setting upon him and disputing with him? You thought that what you had done would stay hidden, while among you is a Prophet to whom comes the revelation that makes everything clear. Were it not for men among you whom you revile for this, its calamities would have fallen upon you. So if you remember Ka'b when you forget, is there any hide without its shanks? I found them hoping in you, as you know, just as the fat camel and the one that follows it hope for the rain." When the verses of Hassan (may Allah be pleased with him) reached Sulafah, she took up Ubayriq's belongings, put them on her head and threw them into the valley of al-Abtah. Then she abused him, scolded him harshly and swore, saying: "You spent a black night in my house; you gifted me the verses of Hassan bin Thabit; you did not come to stay with me for any good." When she threw him out, he went to Ta'if. There he entered a house in which there was no one, and suddenly the house fell on him and he perished. At this Quraysh began to say: "By Allah, none of the companions of Muhammad (peace and blessings be upon him) in whom there is any good ever leaves him."
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) في النسخ الخطية: رهط، وأثبتناه على الجادة.
Note / Clarification: (2) In the manuscripts it was "raht" (a misspelling); we have established it according to the standard form (al-jaddah).
(3) هكذا ضبطه مصغرًا ابن ماكولا في "الإكمال" 1/ 299.
Technical note / Defect ('illah): (3) Ibn Makula vocalised it in this way, in the diminutive form (Ubayriq), in "al-Ikmal" (1/ 299).
(4) كذا في النسخ الخطية، وفي "تفسير الطبري" طبعة شاكر و "تاريخ دمشق": أضِمُوا وقالوا ابن الأبيرق قالها، ومعناه: غضبوا عليه. وأشاروا في طبعة هجر من "تفسير الطبري" إلى أنَّ في بعض النسخ: نُحلت. قلنا: وهو قريب من معنى ما ورد عند الحاكم، والمراد: نسبوها إلي.
Note / Clarification: (4) This is how it is in the manuscripts. In "Tafsir al-Tabari" (Shakir edition) and "Tarikh Dimashq" the words are "adimu wa qalu Ibn al-Ubayriq qalaha", which means: they became angry with him. In the Hajr edition of "Tafsir al-Tabari" it is indicated that some manuscripts have "nuhilat". We say: this is close to the meaning of what occurs in al-Hakim, and what is meant is: "they attributed it (the theft or the words) to me".
(1) كذا في النسخ الخطية، وفي مصادر التخريج: الضافطة، ومعناها كما قال ابن الأثير في "النهاية" في مادة (ضفط): الضافط والضَّفاط: الذي يجلب الميرة والمتاع إلى المدن.
Technical note / Defect ('illah): (1) This is how it is in the manuscripts, whereas the sources of the takhrij have "al-dafitah". Its meaning, as Ibn al-Athir explained in "al-Nihayah" under the root (d-f-t): "The dafit and the daffat is the one who brings provisions and goods to the towns (an importer/trader)".
(2) تحرَّف في النسخ الخطية إلى: السدم.
Note / Clarification: (2) In the manuscripts this word has been corrupted into "al-sadm".
(3) تحرَّف في النسخ الخطية إلى: ما يحل به.
Note / Clarification: (3) In the manuscripts this word has been corrupted into "ma yahillu bihi".
(1) النَّجْه: استقبالك الرجل بما يكره، وردك إياه عن حاجته، وقيل: هو أقبح الرد، قاله في "لسان العرب".
Technical note / Defect ('illah): "Al-najh" means: meeting a man with what he dislikes and turning him away from his need (without fulfilling it); and it is said: it is the ugliest kind of turning away. This is stated in "Lisan al-Arab".
(2) تحرَّف في النسخ إلى: سلامة بنت سعد بن سهيل، والصواب ما أثبتناه، وهذه المرأة هي التي نذرت أن تشرب الخمر في جمجمة عاصم بن ثابت، انظر "سيرة ابن هشام" 2/ 171.
Note / Clarification: (2) In the manuscripts this name has been corrupted into "Salamah bint Sa'd bin Suhayl", whereas the correct form is what we have established. This is the woman who vowed that she would drink wine from the skull of Asim bin Thabit (may Allah be pleased with him). For details see "Sirat Ibn Hisham" (2/ 171).
(1) في (ز) و (م) و (ب): أيا سارق، وفي (ك): يا سارق، والمثبت من "ديوان حسان".
Note / Clarification: (1) Manuscripts (Z), (M) and (B) have "ayya sariq", and (K) has "ya sariq". We have established the text from "Diwan Hassan".
(2) تحرَّف في النسخ إلى: راضعه، والتصويب من "الديوان"، واختلف في معناه، ورجَّح السيرافي في "شرح أبيات سيبويه" 1/ 452 أنَّ المراد وضعُ العِلم بذلك الشيء في قلوبهم والإخبار عن صحته.
Note / Clarification: (2) In the manuscripts this word has been corrupted into "radi'uhu"; the correction is from "al-Diwan". Its meaning is disputed, and al-Sirafi in "Sharh Abyat Sibawayh" (1/ 452) preferred that what is meant is "placing the knowledge of that thing in their hearts and informing them of its truth".
(3) المثبت من (ك) و (م)، وفي (ز): عليه، وفي (ب): عليهم.
Note / Clarification: (3) We have established the text from manuscripts (K) and (M). Manuscript (Z) has "'alayhi" and (B) has "'alayhim".
(4) في (م): له قد، وسقط من (ز) و (ك) و (ب)، والمثبت من "الديوان".
Note / Clarification: (4) Manuscript (M) has "lahu qad", while it is missing from (Z), (K) and (B); we have established it from "al-Diwan".
(5) ما بين المعقوفين سقط من النسخ، وأثبتناه من "تلخيص الذهبي".
Note / Clarification: (5) The text between the brackets was missing from the manuscripts; we have established it from "Talkhis al-Dhahabi".
(6) حسن بطرقه إن شاء الله، وهذا إسناده ضعيف، عمر بن قتادة لم يرو عنه سوى ولده عاصم، وذكره ابن حبان في "الثقات" 5/ 146، وهو تابعي يروي الحديث عن أبيه قتادة بن النعمان صاحب القصة، وقد وردت القصة من طرق أخرى.
Grading: (6) This narration is, if Allah wills, "hasan" by virtue of its supporting reports and routes, while this isnad is da'if (weak). Technical note / Defect ('illah): No one narrated from Umar bin Qatadah except his son Asim; Ibn Hibban mentioned him in "al-Thiqat" (5/ 146). He is a Tabi'i and narrates from his father Qatadah bin al-Nu'man (the person in the story). This incident is also narrated through other routes.
وأخرجه مطولًا ومختصرًا ابن شبة في "تاريخ المدينة" 2/ 408، والترمذي (3036)، وابن أبي عاصم في "الآحاد والمثاني" (1958/ أ)، والطبري في "تفسيره" 5/ 265، وابن أبي حاتم في "تفسيره" 4/ 1059 و 1063 و 1064، والطبراني في "الكبير" 19/ (15)، وأبو نعيم في "معرفة الصحابة" (5925)، والخطيب في "تاريخه" 8/ 202، وابن عساكر في "تاريخ دمشق" 49/ 270 - 272 من طريق محمد بن سلمة الحراني، عن محمد بن إسحاق، بهذا الإسناد.
Reference / Source: It was recorded at length and in abridged form by Ibn Shabbah in "Tarikh al-Madinah" (2/ 408), al-Tirmidhi (3036), Ibn Abi Asim in "al-Ahad wa al-Mathani" (1958/ A), al-Tabari in his Tafsir (5/ 265), Ibn Abi Hatim in his Tafsir (4/ 1059, 1063, 1064), al-Tabarani in "al-Mu'jam al-Kabir" (19/ 15), Abu Nu'aym in "Ma'rifat al-Sahabah" (5925), al-Khatib in "Tarikh Baghdad" (8/ 202) and Ibn Asakir in "Tarikh Dimashq" (49/ 270-272), via Muhammad bin Salamah al-Harrani, from Muhammad bin Ishaq, with this same isnad.
وقال الترمذي: حديث غريب لا نعلم أحدًا أسنده غير محمد بن سلمة الحراني! وروى يونس بن بكير وغير واحد هذا الحديثَ عن محمد بن إسحاق عن عاصم بن عمر بن قتادة مرسلًا، لم يذكروا فيه: عن أبيه عن جده. كذا قال، وقد رواه موصولًا كما عند المصنف، كما أنَّ محمد بن سلمة أوثق من يونس بن بكير.
Grading: Al-Tirmidhi said: This hadith is gharib; we do not know of anyone who narrated it with a connected chain (musnad) other than Muhammad bin Salamah al-Harrani! Yunus bin Bukayr and several others narrated it from Muhammad bin Ishaq, from Asim bin Umar bin Qatadah, as "mursal", without mentioning "from his father, from his grandfather" in it. Technical note / Defect ('illah): So he (al-Tirmidhi) said; yet it has also been narrated as mawsul (connected), as in the author (al-Hakim)'s work; moreover, Muhammad bin Salamah is more trustworthy than Yunus bin Bukayr.
وأخرج نحوه مختصرًا الطبري 5/ 267 عن بشر بن معاذ العقدي، عن يزيد بن زريع، عن سعيد بن أبي عروبة، عن قَتادةَ بن دعامة مرسلًا. وإسناده صحيح إلى قتادة.
Reference / Source: Something similar was recorded in abridged form by al-Tabari (5/ 267) from Bishr bin Mu'adh al-Aqadi, from Yazid bin Zuray', from Sa'id bin Abi Arubah, from Qatadah bin Di'amah, as "mursal". Grading: Its isnad up to Qatadah is sahih.
وأخرج أبو بكر البلاذري في "أنساب الأشراف" 1/ 277 عن خلف بن سالم المخرمي، عن وهب بن جرير بن حازم، عن أبيه، عن الحسن البصري قال: سرق ابن أبيرق درعًا من حديد ثم رمى بها رجلًا بريئًا، فجاء قومه إلى النبي ﷺ فعذروه عنده، فأنزل الله ﷿ فيه: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ﴾. وإسناده صحيح إلى الحسن.
Reference / Source: It was recorded by Abu Bakr al-Baladhuri in "Ansab al-Ashraf" (1/ 277) from Khalaf bin Salim al-Mukharrimi, from Wahb bin Jarir bin Hazim, from his father, from al-Hasan al-Basri, who said: Ibn Ubayriq stole an iron coat of mail and then threw (the accusation) onto an innocent man. His people came to the Prophet (peace and blessings be upon him) and defended him before him, so Allah, Mighty and Majestic, revealed concerning him the verse: "Indeed, We have sent down to you the Book in truth so that you may judge between the people by that which Allah has shown you, and do not be for the treacherous (an advocate)" (al-Nisa' 4:105). Grading: Its isnad up to al-Hasan al-Basri is sahih.
وأخرج الضياء في "المختارة" 12/ (370) من طريق يحيى بن محمد بن هانئ، عن محمد بن إسحاق قال: قلت لعاصم بن عمر بن قتادة: حدثني يزيد بن أبي حبيب، عن عكرمة مولى ابن عباس، عن ابن عباس، قال: إنَّ الذي كان بنو أبيرق رموه بالدرعين رجل من اليهود، يقال له: النعمان بن مهيص. فقال عاصم: إنما هو لبيد بن سهل. وإسناده إلى ابن إسحاق ضعيف.
Reference / Source: It was recorded by al-Diya' in "al-Mukhtarah" (12/ 370) via Yahya bin Muhammad bin Hani', from Muhammad bin Ishaq, who said: I said to Asim bin Umar bin Qatadah: Yazid bin Abi Habib narrated to me from Ikrimah, the mawla of Ibn Abbas, from Ibn Abbas, that the one whom Banu Ubayriq accused of (stealing) the two coats of mail was a Jewish man called "al-Nu'man bin Muhays". Asim said: It was actually "Labid bin Sahl". Grading: Its isnad up to Ibn Ishaq is da'if (weak).
الدَّرمَك: هو الدقيق النقي الأبيض.
Technical note / Defect ('illah): "Al-darmak" means pure white flour.
قوله: "يأبنونهم": يتهمونهم به.
Technical note / Defect ('illah): The words "ya'bununahum" mean: they accuse them of it.
وقوله: "سلقت" أي: رفعت صوتَها، و "خرقت" أي: شقَّت ثوبَها.
Technical note / Defect ('illah): The word "salaqat" means: she raised her voice; and "kharaqat" means: she tore her garment.
Note / Clarification: (2) In the manuscripts it was "raht" (a misspelling); we have established it according to the standard form (al-jaddah).
(3) هكذا ضبطه مصغرًا ابن ماكولا في "الإكمال" 1/ 299.
Technical note / Defect ('illah): (3) Ibn Makula vocalised it in this way, in the diminutive form (Ubayriq), in "al-Ikmal" (1/ 299).
(4) كذا في النسخ الخطية، وفي "تفسير الطبري" طبعة شاكر و "تاريخ دمشق": أضِمُوا وقالوا ابن الأبيرق قالها، ومعناه: غضبوا عليه. وأشاروا في طبعة هجر من "تفسير الطبري" إلى أنَّ في بعض النسخ: نُحلت. قلنا: وهو قريب من معنى ما ورد عند الحاكم، والمراد: نسبوها إلي.
Note / Clarification: (4) This is how it is in the manuscripts. In "Tafsir al-Tabari" (Shakir edition) and "Tarikh Dimashq" the words are "adimu wa qalu Ibn al-Ubayriq qalaha", which means: they became angry with him. In the Hajr edition of "Tafsir al-Tabari" it is indicated that some manuscripts have "nuhilat". We say: this is close to the meaning of what occurs in al-Hakim, and what is meant is: "they attributed it (the theft or the words) to me".
(1) كذا في النسخ الخطية، وفي مصادر التخريج: الضافطة، ومعناها كما قال ابن الأثير في "النهاية" في مادة (ضفط): الضافط والضَّفاط: الذي يجلب الميرة والمتاع إلى المدن.
Technical note / Defect ('illah): (1) This is how it is in the manuscripts, whereas the sources of the takhrij have "al-dafitah". Its meaning, as Ibn al-Athir explained in "al-Nihayah" under the root (d-f-t): "The dafit and the daffat is the one who brings provisions and goods to the towns (an importer/trader)".
(2) تحرَّف في النسخ الخطية إلى: السدم.
Note / Clarification: (2) In the manuscripts this word has been corrupted into "al-sadm".
(3) تحرَّف في النسخ الخطية إلى: ما يحل به.
Note / Clarification: (3) In the manuscripts this word has been corrupted into "ma yahillu bihi".
(1) النَّجْه: استقبالك الرجل بما يكره، وردك إياه عن حاجته، وقيل: هو أقبح الرد، قاله في "لسان العرب".
Technical note / Defect ('illah): "Al-najh" means: meeting a man with what he dislikes and turning him away from his need (without fulfilling it); and it is said: it is the ugliest kind of turning away. This is stated in "Lisan al-Arab".
(2) تحرَّف في النسخ إلى: سلامة بنت سعد بن سهيل، والصواب ما أثبتناه، وهذه المرأة هي التي نذرت أن تشرب الخمر في جمجمة عاصم بن ثابت، انظر "سيرة ابن هشام" 2/ 171.
Note / Clarification: (2) In the manuscripts this name has been corrupted into "Salamah bint Sa'd bin Suhayl", whereas the correct form is what we have established. This is the woman who vowed that she would drink wine from the skull of Asim bin Thabit (may Allah be pleased with him). For details see "Sirat Ibn Hisham" (2/ 171).
(1) في (ز) و (م) و (ب): أيا سارق، وفي (ك): يا سارق، والمثبت من "ديوان حسان".
Note / Clarification: (1) Manuscripts (Z), (M) and (B) have "ayya sariq", and (K) has "ya sariq". We have established the text from "Diwan Hassan".
(2) تحرَّف في النسخ إلى: راضعه، والتصويب من "الديوان"، واختلف في معناه، ورجَّح السيرافي في "شرح أبيات سيبويه" 1/ 452 أنَّ المراد وضعُ العِلم بذلك الشيء في قلوبهم والإخبار عن صحته.
Note / Clarification: (2) In the manuscripts this word has been corrupted into "radi'uhu"; the correction is from "al-Diwan". Its meaning is disputed, and al-Sirafi in "Sharh Abyat Sibawayh" (1/ 452) preferred that what is meant is "placing the knowledge of that thing in their hearts and informing them of its truth".
(3) المثبت من (ك) و (م)، وفي (ز): عليه، وفي (ب): عليهم.
Note / Clarification: (3) We have established the text from manuscripts (K) and (M). Manuscript (Z) has "'alayhi" and (B) has "'alayhim".
(4) في (م): له قد، وسقط من (ز) و (ك) و (ب)، والمثبت من "الديوان".
Note / Clarification: (4) Manuscript (M) has "lahu qad", while it is missing from (Z), (K) and (B); we have established it from "al-Diwan".
(5) ما بين المعقوفين سقط من النسخ، وأثبتناه من "تلخيص الذهبي".
Note / Clarification: (5) The text between the brackets was missing from the manuscripts; we have established it from "Talkhis al-Dhahabi".
(6) حسن بطرقه إن شاء الله، وهذا إسناده ضعيف، عمر بن قتادة لم يرو عنه سوى ولده عاصم، وذكره ابن حبان في "الثقات" 5/ 146، وهو تابعي يروي الحديث عن أبيه قتادة بن النعمان صاحب القصة، وقد وردت القصة من طرق أخرى.
Grading: (6) This narration is, if Allah wills, "hasan" by virtue of its supporting reports and routes, while this isnad is da'if (weak). Technical note / Defect ('illah): No one narrated from Umar bin Qatadah except his son Asim; Ibn Hibban mentioned him in "al-Thiqat" (5/ 146). He is a Tabi'i and narrates from his father Qatadah bin al-Nu'man (the person in the story). This incident is also narrated through other routes.
وأخرجه مطولًا ومختصرًا ابن شبة في "تاريخ المدينة" 2/ 408، والترمذي (3036)، وابن أبي عاصم في "الآحاد والمثاني" (1958/ أ)، والطبري في "تفسيره" 5/ 265، وابن أبي حاتم في "تفسيره" 4/ 1059 و 1063 و 1064، والطبراني في "الكبير" 19/ (15)، وأبو نعيم في "معرفة الصحابة" (5925)، والخطيب في "تاريخه" 8/ 202، وابن عساكر في "تاريخ دمشق" 49/ 270 - 272 من طريق محمد بن سلمة الحراني، عن محمد بن إسحاق، بهذا الإسناد.
Reference / Source: It was recorded at length and in abridged form by Ibn Shabbah in "Tarikh al-Madinah" (2/ 408), al-Tirmidhi (3036), Ibn Abi Asim in "al-Ahad wa al-Mathani" (1958/ A), al-Tabari in his Tafsir (5/ 265), Ibn Abi Hatim in his Tafsir (4/ 1059, 1063, 1064), al-Tabarani in "al-Mu'jam al-Kabir" (19/ 15), Abu Nu'aym in "Ma'rifat al-Sahabah" (5925), al-Khatib in "Tarikh Baghdad" (8/ 202) and Ibn Asakir in "Tarikh Dimashq" (49/ 270-272), via Muhammad bin Salamah al-Harrani, from Muhammad bin Ishaq, with this same isnad.
وقال الترمذي: حديث غريب لا نعلم أحدًا أسنده غير محمد بن سلمة الحراني! وروى يونس بن بكير وغير واحد هذا الحديثَ عن محمد بن إسحاق عن عاصم بن عمر بن قتادة مرسلًا، لم يذكروا فيه: عن أبيه عن جده. كذا قال، وقد رواه موصولًا كما عند المصنف، كما أنَّ محمد بن سلمة أوثق من يونس بن بكير.
Grading: Al-Tirmidhi said: This hadith is gharib; we do not know of anyone who narrated it with a connected chain (musnad) other than Muhammad bin Salamah al-Harrani! Yunus bin Bukayr and several others narrated it from Muhammad bin Ishaq, from Asim bin Umar bin Qatadah, as "mursal", without mentioning "from his father, from his grandfather" in it. Technical note / Defect ('illah): So he (al-Tirmidhi) said; yet it has also been narrated as mawsul (connected), as in the author (al-Hakim)'s work; moreover, Muhammad bin Salamah is more trustworthy than Yunus bin Bukayr.
وأخرج نحوه مختصرًا الطبري 5/ 267 عن بشر بن معاذ العقدي، عن يزيد بن زريع، عن سعيد بن أبي عروبة، عن قَتادةَ بن دعامة مرسلًا. وإسناده صحيح إلى قتادة.
Reference / Source: Something similar was recorded in abridged form by al-Tabari (5/ 267) from Bishr bin Mu'adh al-Aqadi, from Yazid bin Zuray', from Sa'id bin Abi Arubah, from Qatadah bin Di'amah, as "mursal". Grading: Its isnad up to Qatadah is sahih.
وأخرج أبو بكر البلاذري في "أنساب الأشراف" 1/ 277 عن خلف بن سالم المخرمي، عن وهب بن جرير بن حازم، عن أبيه، عن الحسن البصري قال: سرق ابن أبيرق درعًا من حديد ثم رمى بها رجلًا بريئًا، فجاء قومه إلى النبي ﷺ فعذروه عنده، فأنزل الله ﷿ فيه: ﴿إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ﴾. وإسناده صحيح إلى الحسن.
Reference / Source: It was recorded by Abu Bakr al-Baladhuri in "Ansab al-Ashraf" (1/ 277) from Khalaf bin Salim al-Mukharrimi, from Wahb bin Jarir bin Hazim, from his father, from al-Hasan al-Basri, who said: Ibn Ubayriq stole an iron coat of mail and then threw (the accusation) onto an innocent man. His people came to the Prophet (peace and blessings be upon him) and defended him before him, so Allah, Mighty and Majestic, revealed concerning him the verse: "Indeed, We have sent down to you the Book in truth so that you may judge between the people by that which Allah has shown you, and do not be for the treacherous (an advocate)" (al-Nisa' 4:105). Grading: Its isnad up to al-Hasan al-Basri is sahih.
وأخرج الضياء في "المختارة" 12/ (370) من طريق يحيى بن محمد بن هانئ، عن محمد بن إسحاق قال: قلت لعاصم بن عمر بن قتادة: حدثني يزيد بن أبي حبيب، عن عكرمة مولى ابن عباس، عن ابن عباس، قال: إنَّ الذي كان بنو أبيرق رموه بالدرعين رجل من اليهود، يقال له: النعمان بن مهيص. فقال عاصم: إنما هو لبيد بن سهل. وإسناده إلى ابن إسحاق ضعيف.
Reference / Source: It was recorded by al-Diya' in "al-Mukhtarah" (12/ 370) via Yahya bin Muhammad bin Hani', from Muhammad bin Ishaq, who said: I said to Asim bin Umar bin Qatadah: Yazid bin Abi Habib narrated to me from Ikrimah, the mawla of Ibn Abbas, from Ibn Abbas, that the one whom Banu Ubayriq accused of (stealing) the two coats of mail was a Jewish man called "al-Nu'man bin Muhays". Asim said: It was actually "Labid bin Sahl". Grading: Its isnad up to Ibn Ishaq is da'if (weak).
الدَّرمَك: هو الدقيق النقي الأبيض.
Technical note / Defect ('illah): "Al-darmak" means pure white flour.
قوله: "يأبنونهم": يتهمونهم به.
Technical note / Defect ('illah): The words "ya'bununahum" mean: they accuse them of it.
وقوله: "سلقت" أي: رفعت صوتَها، و "خرقت" أي: شقَّت ثوبَها.
Technical note / Defect ('illah): The word "salaqat" means: she raised her voice; and "kharaqat" means: she tore her garment.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8363
