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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
ذُو الْعُرْفِ يَجْمَعُ مِنْ قَبَائِلِ الشِّرْكِ جَمْعًا عَظِيمًا
Dhu al-Urf will gather a great army from the tribes of polytheism
Mustadrak al-Hakim — Hadith 8629
اُردوEn
أخبرنا أبو منصور محمد بن القاسم بن عبد الرحمن العتكي، حدثنا أبو سهل بشر بن سهل اللَّبّاد، حدثنا عبد الله بن صالح، حدثني الليث بن سعد، حدثني أبو قَبيل، عن عبد الله بن عمرو بن العاص: أنَّ رجلًا من أعداء المسلمين بالأندلس يقال له: ذو العرف، يَجمَع من قبائل الشِّرك جمعًا عظيمًا يعرف مَن بالأندلس أن لا طاقة لهم، فيهرب أهلُ القوَّة من المسلمين في السفن، فيُجيزون إلى طنجة (2)، ويبقى ضَعَفةُ الناس وجماعتُهم ليس لهم سفنٌ يُجيزون عليها، فيبعثُ الله ﷿ وَعِلًا ويُيبِّس (3) لهم في البحر، فيُجيز الوَعِلُ لا يغطِّي الماء أظلافه، فيراه الناس فيقولون: الوعل الوعلَ اتَّبعوه، فيُجِيزُ الناسُ على إثره كلُّهم، ثم يصير البحرُ على ما كان عليه، ويُجيز العدوُّ في المراكب، فإذا حسَّهم أهل إفريقيَّة هربوا كلُّهم حتى يدخلوا الفُسطاط، ويُقبلُ ذلك العدوُّ حتى ينزلوا فيما بين ترنوط إلى الأهرام مسيرة خمسة بُرُد، فيملؤون ما هنالك شرًّا، فتخرج إليهم رايةُ المسلمين على الجسر، فينصرهم الله عليهم، فيهزمونهم ويقتلونهم إلى لُوبِيَّةَ مسيرةَ عشر ليال، ويستوقدُ أهل الفُسطاط لعِجْلهم وأداتهم سبع سنين، ويَنفلتُ ذو العرف من القتل ومعه كتابٌ لا ينظرُ فيه إلَّا وهو منهزمٌ، فيَجِدُ فيه ذِكرَ الإسلام، وأنه يُؤمَر فيه بالدخول في السِّلْم، فيسأل الأمان على نفسه وعلى من أجابه إلى الإسلام من أصحابه الذين أقبلوا معه، فيُسلمُ فيصير من المسلمين، ثم يأتي العام الثاني رجلٌ من الحبشة يقال له: اسبس، وقد جمع جمعًا عظيمًا، فيهرب المسلمون منهم من أُسوان حتى لا يبقى بها ولا فيما دونَها أحدٌ من المسلمين إلا دخل الفُسطاط، فينزل اسبس بجيشه مَنْفَ، وهو على رأس بَريدٍ الفُسطاط، فتخرج إليهم رايةُ المسلمين على الجسر، فينصرُهم الله عليهم، فيقتلونهم ويأسرونهم، حتى يُباع الأسوَدُ بعباءةٍ (1).
هذا حديث صحيح موقوف الإسناد على شرط الشيخين (2)، وهو أصل في معرفة وقوع الفتن بمصر، ولم يُخرجاه. ومَنْفُ: هو الذي يقول منصورٌ الفقيه ﵀ فيه: سألتُ أمس قُصورًا … بعَينِ شمسٍ ومَنْفِ عن أهلها أين حَلُّوا … فلم تُجِبْني بحَرفِ
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8423 - ليس على شرطهما
هذا حديث صحيح موقوف الإسناد على شرط الشيخين (2)، وهو أصل في معرفة وقوع الفتن بمصر، ولم يُخرجاه. ومَنْفُ: هو الذي يقول منصورٌ الفقيه ﵀ فيه: سألتُ أمس قُصورًا … بعَينِ شمسٍ ومَنْفِ عن أهلها أين حَلُّوا … فلم تُجِبْني بحَرفِ
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8423 - ليس على شرطهما
It is narrated from Sayyiduna Abdullah bin Amr bin al-As (may Allah be pleased with them both) that a man from among the enemies of the Muslims will appear in al-Andalus, who will be called "Dhu al-Urf". He will gather a huge army from the idolatrous tribes, about which the people of al-Andalus will be certain that they have no strength to face it. So those among the Muslims who have the means will board ships and leave from there, crossing over to Tangier, while the weak people and the common folk will remain behind, having no ships available for crossing. Then Allah, the Mighty and Majestic, will send a mountain goat and will dry up (make shallow) the sea for them. The mountain goat will cross the sea in such a way that the water will not even cover its hooves. When the people see it, they will call out: "The mountain goat! Follow it!" So all the people will cross the sea following in its tracks. Then the sea will return to its original state, and the enemy will cross over by boarding ships. When the people of Ifriqiyah sense the approach of these enemies, they will all flee and take refuge in al-Fustat (Egypt). That enemy will advance until it encamps in the area from Tarnut to the Pyramids of Egypt, which is a distance of five barids (post stages). They will spread great evil there. Then an army of the Muslims will come out at the bridge with its banner raised to confront them, and Allah will help the Muslims against them. The Muslims will inflict a crushing defeat upon them and will keep killing them up to Lubiyah, a distance of ten nights' journey. The people of al-Fustat will use their carts and war equipment as fuel for seven years. Dhu al-Urf will escape being killed, and he will have a book with him which he will look into only when he is defeated. In it he will find mention of Islam, and that he is commanded in it to enter into peace. So he will seek safety for himself and for those of his companions who came with him and were willing to accept Islam. Then he will accept Islam and join the Muslims. Then the following year a man from Abyssinia will come who will be called "Isbis", who will have gathered a mighty army. The Muslims will flee from him from Aswan until no Muslim remains in Aswan or its nearby areas, and all of them will take refuge in al-Fustat. Isbis will encamp with his army at "Manf" (Memphis), which is at a distance of one barid (post stage) from al-Fustat. Then the banner of the Muslims will be raised at the bridge to confront them, and Allah will grant the Muslims victory over them. The Muslims will kill them and take them captive, until an Abyssinian captive will be sold for an ordinary cloak.
This hadith is sahih (authentic) as mawquf (a Companion's statement) on the condition of the two Shaykhs (Bukhari and Muslim), and it serves as a foundation for knowing about the trials that will occur in Egypt, but they did not record it. And "Manf" is the same place about which Mansur al-Faqih (may Allah have mercy on him) says: "Yesterday I asked the palaces of Ayn Shams and Manf about their inhabitants, where they had departed to; but they did not answer me with even a single letter."
This hadith is sahih (authentic) as mawquf (a Companion's statement) on the condition of the two Shaykhs (Bukhari and Muslim), and it serves as a foundation for knowing about the trials that will occur in Egypt, but they did not record it. And "Manf" is the same place about which Mansur al-Faqih (may Allah have mercy on him) says: "Yesterday I asked the palaces of Ayn Shams and Manf about their inhabitants, where they had departed to; but they did not answer me with even a single letter."
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تحرَّف في النسخ الخطية إلى: لجة أو بجة، والتصويب من "تلخيص الذهبي" ومصادر التخريج. وطنجة: مدينة على ساحل المغرب على مضيق جبل طارق مقابل الجزيرة الخضراء من الأندلس.
Note / Clarification: In the manuscripts the word was corrupted into "Lujjah" or "Bajjah"; its correction was made from al-Dhahabi's "al-Talkhis" and the sources of takhrij. (The correct word is Tanjah.) Tanjah (Tangier): a city on the coast of al-Maghrib (Morocco) on the Strait of Gibraltar, directly opposite "al-Jazirah al-Khadra'" (Algeciras) of al-Andalus.
(3) تحرَّفت في النسخ الخطية إلى: وينشر والتصويب من "الفتن" لأبي عمرو الداني (484)، وتيبيس الشيء: تجفيفه، ومنه قوله تعالى في قصة موسى ﵇: ﴿فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا﴾ [طه: 77]
Note / Clarification: In the manuscripts this word was corrupted into "wa-yunshar"; its correction was made from Abu 'Amr al-Dani's book "al-Fitan" (484) (the correct word: tabyis). "Tabyis al-shay'" means to dry something, as in the saying of Allah in the story of Musa (peace be upon him): "So strike for them a dry path through the sea" [Taha: 77].
(1) متنه منكر غريب وذكر عبد الله بن عمرو فيه مستنكر، فإنَّ الأندلس إنما عُرفت ودخلها المسلمون بعد وفاته ﵁ بسنوات، إذ كان فتح تلك البلاد على يد طارق بن زياد ﵀ ابتداءً من سنة 92 هـ.
Technical note / Defect ('illah): The text of this hadith is "munkar and gharib", and the mention of 'Abd Allah bin 'Amr (may Allah be pleased with him) in it is objectionable (mustankar), because al-Andalus only became known to the Muslims and was conquered several years after his death; the conquest of those lands began at the hands of Tariq bin Ziyad (may Allah have mercy on him) from 92 AH (whereas 'Abd Allah bin 'Amr had died long before that).
وهذا الخبر قد تفرد به أبو قبيل - وهو حيي بن هانئ المعافري - وهو مختلف فيه، وهو إلى التوثيق أقرب إلّا أنَّ له مناكير؛ ذلك لأنه كان يكثر النقل عن الكتب القديمة كما قال الحافظ ابن حجر في ترجمة عبيد بن أبي قرة من "تعجيل المنفعة" 1/ 853.
Technical note / Defect ('illah): "Abu Qabil" (Huyayy bin Hani' al-Ma'afiri) is alone in narrating this report, and he is a narrator about whom there is disagreement. He is closer to being declared trustworthy, but some of his narrations are munkar; the reason for this is that he used to narrate a great deal from the old books (Isra'iliyyat), as al-Hafiz Ibn Hajar said in the biography of 'Ubayd bin Abi Qurrah in "Ta'jil al-Manfa'ah" (1/ 853).
وبشر بن سهل اللباد وإن كان مجهول الحال كما سلف في ترجمته عند الحديث (261)، وعبد الله بن صالح وإن كان سيئ الحفظ، إلا أنهما لم ينفردا به.
Technical note / Defect ('illah): Although Bishr bin Sahl al-Labbad is "majhul al-hal" (of unknown condition) (as has passed under hadith 261), and although 'Abd Allah bin Salih has a "poor memory", these two are not alone in this narration (i.e. the real defect is the narrator above them, Abu Qabil).
فقد روى نحوه رشدين بن سعد، عن عبد الله بن لهيعة، عن أبي قبيل، عن عبد الله بن عمرو.
Details of the narration: Similarly, Rishdin bin Sa'd narrated it from 'Abd Allah bin Lahi'ah, from Abu Qabil, from 'Abd Allah bin 'Amr.
أخرجه نعيم بن حماد في "الفتن" (1331)، ومن طريقه أبو عمرو الداني في "السنن الواردة في الفتن" (484)، ورشدين ضعيف.
Reference / Source: Nu'aym bin Hammad narrated it in "al-Fitan" (1331), and via his route Abu 'Amr al-Dani in "al-Sunan al-Waridah fi al-Fitan" (484).
Grading: (The narrator) Rishdin is "da'if" (weak).
والفُسطاط وترنوط ولوبيّة وأُسوان ومنف كلها بلدان مصرية ذكرها ياقوت في "معجم البلدان".
Note / Clarification: (The places mentioned in the text) al-Fustat, Tarnut, Lubiyah, Aswan and Manf are all Egyptian towns, mentioned by Yaqut al-Hamawi in "Mu'jam al-Buldan".
(2) تعقَّبه الذهبي في "تلخيصه" بقوله: ليس على شرطهما، فإنهما لم يخرجا لأبي قبيل، ولا روى مسلم لعبد الله بن صالح شيئًا لضعفه، والبخاري لم يكد يفصح به.
Technical note / Defect ('illah): Al-Dhahabi, following up on (al-Hakim) in his "Talkhis", said: "This hadith is not on the condition of the two Shaykhs (al-Bukhari and Muslim), because they did not narrate from Abu Qabil, and Imam Muslim did not narrate anything from 'Abd Allah bin Salih due to his weakness, while Imam al-Bukhari hardly ever named him (explicitly)."
Note / Clarification: In the manuscripts the word was corrupted into "Lujjah" or "Bajjah"; its correction was made from al-Dhahabi's "al-Talkhis" and the sources of takhrij. (The correct word is Tanjah.) Tanjah (Tangier): a city on the coast of al-Maghrib (Morocco) on the Strait of Gibraltar, directly opposite "al-Jazirah al-Khadra'" (Algeciras) of al-Andalus.
(3) تحرَّفت في النسخ الخطية إلى: وينشر والتصويب من "الفتن" لأبي عمرو الداني (484)، وتيبيس الشيء: تجفيفه، ومنه قوله تعالى في قصة موسى ﵇: ﴿فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا﴾ [طه: 77]
Note / Clarification: In the manuscripts this word was corrupted into "wa-yunshar"; its correction was made from Abu 'Amr al-Dani's book "al-Fitan" (484) (the correct word: tabyis). "Tabyis al-shay'" means to dry something, as in the saying of Allah in the story of Musa (peace be upon him): "So strike for them a dry path through the sea" [Taha: 77].
(1) متنه منكر غريب وذكر عبد الله بن عمرو فيه مستنكر، فإنَّ الأندلس إنما عُرفت ودخلها المسلمون بعد وفاته ﵁ بسنوات، إذ كان فتح تلك البلاد على يد طارق بن زياد ﵀ ابتداءً من سنة 92 هـ.
Technical note / Defect ('illah): The text of this hadith is "munkar and gharib", and the mention of 'Abd Allah bin 'Amr (may Allah be pleased with him) in it is objectionable (mustankar), because al-Andalus only became known to the Muslims and was conquered several years after his death; the conquest of those lands began at the hands of Tariq bin Ziyad (may Allah have mercy on him) from 92 AH (whereas 'Abd Allah bin 'Amr had died long before that).
وهذا الخبر قد تفرد به أبو قبيل - وهو حيي بن هانئ المعافري - وهو مختلف فيه، وهو إلى التوثيق أقرب إلّا أنَّ له مناكير؛ ذلك لأنه كان يكثر النقل عن الكتب القديمة كما قال الحافظ ابن حجر في ترجمة عبيد بن أبي قرة من "تعجيل المنفعة" 1/ 853.
Technical note / Defect ('illah): "Abu Qabil" (Huyayy bin Hani' al-Ma'afiri) is alone in narrating this report, and he is a narrator about whom there is disagreement. He is closer to being declared trustworthy, but some of his narrations are munkar; the reason for this is that he used to narrate a great deal from the old books (Isra'iliyyat), as al-Hafiz Ibn Hajar said in the biography of 'Ubayd bin Abi Qurrah in "Ta'jil al-Manfa'ah" (1/ 853).
وبشر بن سهل اللباد وإن كان مجهول الحال كما سلف في ترجمته عند الحديث (261)، وعبد الله بن صالح وإن كان سيئ الحفظ، إلا أنهما لم ينفردا به.
Technical note / Defect ('illah): Although Bishr bin Sahl al-Labbad is "majhul al-hal" (of unknown condition) (as has passed under hadith 261), and although 'Abd Allah bin Salih has a "poor memory", these two are not alone in this narration (i.e. the real defect is the narrator above them, Abu Qabil).
فقد روى نحوه رشدين بن سعد، عن عبد الله بن لهيعة، عن أبي قبيل، عن عبد الله بن عمرو.
Details of the narration: Similarly, Rishdin bin Sa'd narrated it from 'Abd Allah bin Lahi'ah, from Abu Qabil, from 'Abd Allah bin 'Amr.
أخرجه نعيم بن حماد في "الفتن" (1331)، ومن طريقه أبو عمرو الداني في "السنن الواردة في الفتن" (484)، ورشدين ضعيف.
Reference / Source: Nu'aym bin Hammad narrated it in "al-Fitan" (1331), and via his route Abu 'Amr al-Dani in "al-Sunan al-Waridah fi al-Fitan" (484).
Grading: (The narrator) Rishdin is "da'if" (weak).
والفُسطاط وترنوط ولوبيّة وأُسوان ومنف كلها بلدان مصرية ذكرها ياقوت في "معجم البلدان".
Note / Clarification: (The places mentioned in the text) al-Fustat, Tarnut, Lubiyah, Aswan and Manf are all Egyptian towns, mentioned by Yaqut al-Hamawi in "Mu'jam al-Buldan".
(2) تعقَّبه الذهبي في "تلخيصه" بقوله: ليس على شرطهما، فإنهما لم يخرجا لأبي قبيل، ولا روى مسلم لعبد الله بن صالح شيئًا لضعفه، والبخاري لم يكد يفصح به.
Technical note / Defect ('illah): Al-Dhahabi, following up on (al-Hakim) in his "Talkhis", said: "This hadith is not on the condition of the two Shaykhs (al-Bukhari and Muslim), because they did not narrate from Abu Qabil, and Imam Muslim did not narrate anything from 'Abd Allah bin Salih due to his weakness, while Imam al-Bukhari hardly ever named him (explicitly)."
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8629
