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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
ذِكْرُ خَيْرِ فَوَارِسَ عَلَى ظَهْرِ الْأَرْضِ
The best horsemen on the face of the earth
Mustadrak al-Hakim — Hadith 8680
اُردوEn
حدثنا أبو إسحاق إبراهيم بن محمد بن يحيى، حدثنا إمامُ المسلمين أبو بكر محمد بن إسحاق بن خُزَيمة، حدثنا يعقوب بن إبراهيم الدَّورقي، حدثنا ابن عُليّة، حدثنا أيوب، عن حُميد بن هلال، عن أبي قَتَادة، عن أُسَير بن جابر قال: هاجت ريحٌ حمراءُ بالكوفة، فجاء رجلٌ إلى عبد الله بن مسعود وليس له هِجِّيرٌ إِلَّا: يا عبد الله بن مسعود، جاءت الساعةُ، قال: وكان عبد الله متَّكئًا فقعد، فقال: إنَّ الساعة لا تقومُ حتى لا يُقسَمَ ميراثٌ، ولا يُفرَحَ بغَنيمة، عدوٌّ يَجمعون لأهل الإسلام ويَجْمَعُ لهم أهلُ الإسلام؛ ونَحَا بيده نحو الشام، قلت: الرُّومَ تعني؟ قال: نعم، قال: ويكون عند ذاكمُ القتالِ رَدَّةٌ شديدةٌ، فيشترط المسلمون شُرْطةً للموت لا ترجع إلَّا غالبةً، فيقاتلون حتى يحجُزَ بينهم الليلُ، فيفيءُ هؤلاء وهؤلاء، كلٌّ غيرُ غالبٍ، وتَفْنى الشُّرطةُ، ثم يَشترِطُ المسلمون شُرطةً للموت لا ترجِعُ إلَّا غالبةً، فيقاتلون حتى يُمْسُوا، فيفيءُ هؤلاء وهؤلاء، كلّ غيرُ غالبٍ، وتَفْنى الشرطةُ. فإذا كان الرابعُ نَهَدَ إليهم بقيَّةُ [أهل] (1) الإسلام، فجعل الله الدائرة عليهم فيُقتلون مَقتَلةً؛ إما قال: لم يُرَ مثلُها، وإما قال: لن يُرى مثلُها، حتى إِنَّ الطائر ليَمرُّ بِجَنَباتِهم فلا يُخلِّفُهم حتى يَخِرَّ ميتًا، فيتعادُّ (2) بنو الآبِ وكانوا مئةً، فلا يجدون بقي منهم إلَّا الرجل الواحد، فبأيِّ غَنيمةٍ يُفرَحُ أو ميراثٍ يُقسم؟ قال: فبينما هم كذلك إذ سمعوا بناس هم أكثرُ (3) من ذاك، جاءهم الصَّرِيخُ أنَّ الدَّجّال قد خَلَفَ فِي ذَرَارِيِّهم، فيَرفُضُون ما في أيديهم ويُقبلون، فيَبعَثون عشرة فوارس طليعةً، قال رسول الله ﷺ: "إني لأعرفُ أسماءهم وأسماء آبائهم وألوان خيولهم، هم خيرُ فوارس على ظهر الأرض يومَئِذٍ" أو قال: "هم خيرُ مَن على ظهرِ الأرض" (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8471 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8471 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Usayr bin Jabir (may Allah be pleased with him) that he said: A red windstorm arose in Kufah, and a man came to Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) who had no other refrain but this: O Abdullah bin Mas'ud! The Hour has come. He said: Abdullah (may Allah be pleased with him) was reclining, so he sat up and said: "The Hour will not be established until a time comes when no inheritance will be divided and no rejoicing will be had over spoils. An enemy will gather (for war) against the people of Islam, and the people of Islam will gather against them" (and he pointed with his hand towards al-Sham). I asked: Do you mean the Romans? He said: "Yes. And at the time of that war there will be fierce fighting. The Muslims will prepare a detachment pledged to death, which will not return except victorious. They will fight until night comes between them; then these will turn back and those will turn back, neither side victorious, and that (Muslim) detachment will be wiped out. Then the Muslims will again prepare a detachment pledged to death, which will not return except victorious. They will fight until evening; then these will turn back and those will turn back, neither side victorious, and that detachment too will be wiped out. When the fourth day comes, the remaining Muslims will advance against them, and Allah Almighty will bring defeat upon those enemies, and they will be killed in a slaughter the like of which (either he said: has never been seen before, or he said: will never be seen) until a bird will pass by their flanks and fall down dead before it gets past them (their corpses). The children of one father, who had numbered one hundred, will count themselves and find that only one man of them remains. So over what spoils will there be rejoicing, and what inheritance will be divided?" He said: "While they are in this state, they will suddenly hear news even greater than that: a crier will come to them saying that the Dajjal has come out behind you among your children. So they will abandon whatever is in their hands and set off, and they will send ten horsemen as a vanguard." The Messenger of Allah (peace and blessings be upon him) said: "Indeed, I know their names, the names of their fathers and the colours of their horses; on that day they will be the best horsemen on the face of the earth." Or he said: "They will be the best of those on the face of the earth."
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) ليس في النسخ الخطية، وأثبتناها من المطبوع موافقة لمصادر التخريج.
Note / Clarification: These (words) are not in the manuscripts; we have established them from the printed edition, as they agree with the sources of takhrij.
(2) في النسخ الخطية: فيتعادوا، والمثبت من المطبوع، وهو الجادّة، وهو موافق لما في مصادر التخريج. والمعنى: يعدُّ بعضهم بعضًا.
Technical note / Defect ('illah): In the manuscripts this word is written "فيتعادوا", while here the text of the printed edition has been retained, which is the standard usage (al-jaddah) and also agrees with the sources of takhrij.
Note / Clarification: Its meaning is: "they will count one another" (i.e. take a count).
(3) كذا في النسخ الخطية، وهو كذلك في بعض روايات "صحيح مسلم"، بالنون والثاء، وفي أخرى: ببأس هو أكبر، بالباء فيهما، وصوَّبه القاضي عياض في "مشارق الأنوار" 1/ 76 ووهَّم الأول، قال: بدليل قوله: فيأتيهم الصريخ أن الدجال قد خرج، فهو تفسير البأس الأكبر المذكور.
Technical note / Defect ('illah): It is like this in the manuscripts, and in some narrations of "Sahih Muslim" too this word is transmitted with "nun" and "tha'", while in other narrations it comes as "ببأس هو أكبر" (i.e. with a greater calamity/terror), with "ba'".
Reference / Source: Al-Qadi 'Iyad in "Mashariq al-Anwar" (1/76) declared the second reading (with ba') correct and called the first a mistake.
Important point: Al-Qadi 'Iyad's proof is that the next part of the hadith, "then a crier will come to them saying that the Dajjal has emerged", is in fact the explanation of this mentioned "greater calamity" (al-ba's al-akbar).
(1) إسناده صحيح. ابن علية: هو إسماعيل بن إبراهيم بن مِقسم، وعُليّة أمّه، وأيوب: هو ابن أبي تميمة السَّختياني، وأبو قتادة: هو تميم بن نُذير العدوي.
Grading: The chain of this hadith is sahih.
Technical note / Defect ('illah): The narrators are identified as follows: "Ibn 'Ulayyah" refers to Isma'il bin Ibrahim bin Miqsam ('Ulayyah is the name of his mother), "Ayyub" refers to Ayyub bin Abi Tamimah al-Sakhtiyani, and "Abu Qatadah" refers to Tamim bin Nudhayr al-'Adawi.
وأخرجه أحمد 6 / (3643) و 7 / (4146)، ومسلم (2899) من طريق إسماعيل ابن عليّة، بهذا الإسناد. فاستدراك الحاكم له ذهولٌ منه.
Reference / Source: Imam Ahmad (6/3643 and 7/4146) and Imam Muslim (2899) narrated it by way of Isma'il Ibn 'Ulayyah with this same chain.
Technical note / Defect ('illah): Imam al-Hakim's treating it as an addition (i.e. beyond the two Sahihs) is an oversight on his part, since it is already in Muslim.
وأخرجه مسلم أيضًا من طريق حماد بن زيد، عن أيوب، به.
Details of the narration: Imam Muslim also narrated it by way of "Hammad bin Zayd", who narrates it from Ayyub (al-Sakhtiyani), with this same chain.
وأخرجه مسلم كذلك من طريق سليمان بن المغيرة، وابن حبان (6786) من طريق جرير بن حازم، كلاهما عن حميد بن هلال، به.
Details of the narration: Imam Muslim also narrated it by way of Sulayman bin al-Mughirah, and Ibn Hibban (6786) by way of Jarir bin Hazim, both of them (Sulayman and Jarir) narrating from Humayd bin Hilal, with this same chain.
Note / Clarification: These (words) are not in the manuscripts; we have established them from the printed edition, as they agree with the sources of takhrij.
(2) في النسخ الخطية: فيتعادوا، والمثبت من المطبوع، وهو الجادّة، وهو موافق لما في مصادر التخريج. والمعنى: يعدُّ بعضهم بعضًا.
Technical note / Defect ('illah): In the manuscripts this word is written "فيتعادوا", while here the text of the printed edition has been retained, which is the standard usage (al-jaddah) and also agrees with the sources of takhrij.
Note / Clarification: Its meaning is: "they will count one another" (i.e. take a count).
(3) كذا في النسخ الخطية، وهو كذلك في بعض روايات "صحيح مسلم"، بالنون والثاء، وفي أخرى: ببأس هو أكبر، بالباء فيهما، وصوَّبه القاضي عياض في "مشارق الأنوار" 1/ 76 ووهَّم الأول، قال: بدليل قوله: فيأتيهم الصريخ أن الدجال قد خرج، فهو تفسير البأس الأكبر المذكور.
Technical note / Defect ('illah): It is like this in the manuscripts, and in some narrations of "Sahih Muslim" too this word is transmitted with "nun" and "tha'", while in other narrations it comes as "ببأس هو أكبر" (i.e. with a greater calamity/terror), with "ba'".
Reference / Source: Al-Qadi 'Iyad in "Mashariq al-Anwar" (1/76) declared the second reading (with ba') correct and called the first a mistake.
Important point: Al-Qadi 'Iyad's proof is that the next part of the hadith, "then a crier will come to them saying that the Dajjal has emerged", is in fact the explanation of this mentioned "greater calamity" (al-ba's al-akbar).
(1) إسناده صحيح. ابن علية: هو إسماعيل بن إبراهيم بن مِقسم، وعُليّة أمّه، وأيوب: هو ابن أبي تميمة السَّختياني، وأبو قتادة: هو تميم بن نُذير العدوي.
Grading: The chain of this hadith is sahih.
Technical note / Defect ('illah): The narrators are identified as follows: "Ibn 'Ulayyah" refers to Isma'il bin Ibrahim bin Miqsam ('Ulayyah is the name of his mother), "Ayyub" refers to Ayyub bin Abi Tamimah al-Sakhtiyani, and "Abu Qatadah" refers to Tamim bin Nudhayr al-'Adawi.
وأخرجه أحمد 6 / (3643) و 7 / (4146)، ومسلم (2899) من طريق إسماعيل ابن عليّة، بهذا الإسناد. فاستدراك الحاكم له ذهولٌ منه.
Reference / Source: Imam Ahmad (6/3643 and 7/4146) and Imam Muslim (2899) narrated it by way of Isma'il Ibn 'Ulayyah with this same chain.
Technical note / Defect ('illah): Imam al-Hakim's treating it as an addition (i.e. beyond the two Sahihs) is an oversight on his part, since it is already in Muslim.
وأخرجه مسلم أيضًا من طريق حماد بن زيد، عن أيوب، به.
Details of the narration: Imam Muslim also narrated it by way of "Hammad bin Zayd", who narrates it from Ayyub (al-Sakhtiyani), with this same chain.
وأخرجه مسلم كذلك من طريق سليمان بن المغيرة، وابن حبان (6786) من طريق جرير بن حازم، كلاهما عن حميد بن هلال، به.
Details of the narration: Imam Muslim also narrated it by way of Sulayman bin al-Mughirah, and Ibn Hibban (6786) by way of Jarir bin Hazim, both of them (Sulayman and Jarir) narrating from Humayd bin Hilal, with this same chain.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8680
