Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
ذِكْرُ رَفْعِ الْقُرْآنِ عَنْ قُلُوبِ الْمُسْلِمِينَ
The lifting of the Quran from the hearts of the Muslims
Mustadrak al-Hakim — Hadith 8748
اُردوEn
قال أبو يوسف: فحدَّثَني محمد بن عبد الله (2)، عن عمرو بن شُعيب، عن أبيه، عن عبد الله بن عمرو قال: يحجُّ الناسُ معًا، ويُعرِّفون معًا على غير إمام، فبينما هم نزولٌ بمِنَى إذ أخذهم كالكَلَبِ، فثارت القبائلُ بعضُها إلى بعضٍ واقتتلوا حتى تَسيلَ العَقبةُ دمًا، فيَفزَعون إلى خيرِهم، فيأتونه وهو يَتصلَّقُ (3) وجهَه إلى الكعبة يبكي، كأني أنظرُ إلى دموعه، فيقولون: هلمَّ فلنُبايِعْكَ، فيقول: وَيحَكم، كم عهدٍ قد نَقَضتُموه، وكم دمٍ قد سَفَكتُموه! فيبايَعُ كُرهًا، فإذا أَدركتُموه فبايِعوه، فإنه المَهْدِيُّ في الأرض والمَهديُّ في السماء (4).
It is narrated from Sayyiduna Abdullah bin Amr (may Allah be pleased with them both) that people will perform Hajj together and stand at Arafah together without any imam. While they are encamped at Mina, suddenly a condition like that of a dog's bite (an inflaming frenzy) will seize them, and the tribes will fall upon one another and fight each other until the Aqabah (the mountain pass) flows with blood. Then in alarm they will seek refuge with the best of them, and they will come to him while he is weeping with his face turned towards the Ka'bah; it is as if I can see his tears. They will say: Come, let us pledge allegiance to you. He will say: Woe to you! How many covenants you have broken, and how much blood you have shed! So allegiance will be taken from him reluctantly. So when you find him, pledge allegiance to him, for he is the Mahdi on the earth and the Mahdi in the heaven.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) كذا في نسخنا الخطية: محمد بن عبد الله، ولم نتبينه، وظنّه الذهبي في "تلخيصه" المصلوبَ، والمصلوب هذا أشهر أسمائه محمد بن سعيد، وهو كذاب، ووقع في "إتحاف المهرة" (11800): محمد بن عُبيد الله، فإن كان كذلك فهو محمد بن عبيد الله العرزمي، وهو معروف بالرواية عن عمرو بن شعيب، وهو متروك الحديث، ومهما يكن من أمر فإنَّ أبا يوسف الراوي عنه لا يُعرَف.
Note / Clarification: Here our manuscripts have "Muhammad bin 'Abd Allah", and we have not been able to identify him. Al-Dhahabi supposed in "al-Talkhis" that he is "al-Maslub", and al-Maslub's best-known name is Muhammad bin Sa'id, who is a "kadhdhab" (liar). In "Ithaf al-Maharah" (11800) it appears here as "Muhammad bin 'Ubayd Allah"; if so, then he is Muhammad bin 'Ubayd Allah al-'Arzami, who is known for narrating from 'Amr bin Shu'ayb, and he is "matruk al-hadith" (abandoned in hadith). In any case, whatever the matter, the narrator from him, Abu Yusuf, is "majhul" (unidentifiable).
(3) هكذا في النسخ الخطية، وفي "تلخيص الذهبي": يتلصق، وفي المطبوعة الهندية والمطبوع من "الفتن" لنعيم (987): ملصق، وما أثبتناه من نسخنا الخطية صحيح، ومعناه: يمرّغ ويقلّب وجهه على الكعبة من شدّة تألّمه لما يحدث من الفتن.
Note / Clarification: It is like this in the manuscripts, whereas in al-Dhahabi's "Talkhis" it is "yatallassaq", and in the Indian printed edition and the printed "al-Fitan" of Nu'aym (987) it is "mulsaq". What we have established from our manuscripts is correct. Its meaning is: rubbing and turning his face on the Ka'bah out of the intensity of his pain at the tribulations that occur.
(4) إسناده ضعيف جدًّا، وقال الذهبي في "تلخيصه": سنده ساقط.
Grading: Its chain is very weak (da'if jiddan). Al-Dhahabi said in "al-Talkhis": Its chain is "saqit" (fallen/worthless).
وهو في "الفتن" لنعيم بن حماد برقم (632) و (987).
Reference / Source: It is found in Nu'aym bin Hammad's "al-Fitan" at nos. (632) and (987).
وأخرج نعيم (993) نحوه من طريق الأخضر بن عجلان، عن عطاء بن زهير العامري، عن أبيه، عن عبد الله بن عمرو. وعطاء وأبوه فيهما جهالة، ذكرهما البخاري في "تاريخه" 3/ 428 و 6/ 468، وابن أبي حاتم في "الجرح والتعديل" 3/ 587 و 6/ 332، وابن حبان في "ثقاته" 4/ 264 و 5/ 205.
Corroborating chains and supporting reports: Nu'aym (993) narrated a similar report by the route of al-Akhdar bin 'Ajlan, from 'Ata' bin Zuhayr al-'Amiri, from his father, from 'Abd Allah bin 'Amr.
Technical note: Both 'Ata' and his father have "jahalah" (are unknown). They were mentioned by al-Bukhari in his "Tarikh" (3/428, 6/468), Ibn Abi Hatim in "al-Jarh wa al-Ta'dil" (3/587, 6/332) and Ibn Hibban in "al-Thiqat" (4/264, 5/205).
Note / Clarification: Here our manuscripts have "Muhammad bin 'Abd Allah", and we have not been able to identify him. Al-Dhahabi supposed in "al-Talkhis" that he is "al-Maslub", and al-Maslub's best-known name is Muhammad bin Sa'id, who is a "kadhdhab" (liar). In "Ithaf al-Maharah" (11800) it appears here as "Muhammad bin 'Ubayd Allah"; if so, then he is Muhammad bin 'Ubayd Allah al-'Arzami, who is known for narrating from 'Amr bin Shu'ayb, and he is "matruk al-hadith" (abandoned in hadith). In any case, whatever the matter, the narrator from him, Abu Yusuf, is "majhul" (unidentifiable).
(3) هكذا في النسخ الخطية، وفي "تلخيص الذهبي": يتلصق، وفي المطبوعة الهندية والمطبوع من "الفتن" لنعيم (987): ملصق، وما أثبتناه من نسخنا الخطية صحيح، ومعناه: يمرّغ ويقلّب وجهه على الكعبة من شدّة تألّمه لما يحدث من الفتن.
Note / Clarification: It is like this in the manuscripts, whereas in al-Dhahabi's "Talkhis" it is "yatallassaq", and in the Indian printed edition and the printed "al-Fitan" of Nu'aym (987) it is "mulsaq". What we have established from our manuscripts is correct. Its meaning is: rubbing and turning his face on the Ka'bah out of the intensity of his pain at the tribulations that occur.
(4) إسناده ضعيف جدًّا، وقال الذهبي في "تلخيصه": سنده ساقط.
Grading: Its chain is very weak (da'if jiddan). Al-Dhahabi said in "al-Talkhis": Its chain is "saqit" (fallen/worthless).
وهو في "الفتن" لنعيم بن حماد برقم (632) و (987).
Reference / Source: It is found in Nu'aym bin Hammad's "al-Fitan" at nos. (632) and (987).
وأخرج نعيم (993) نحوه من طريق الأخضر بن عجلان، عن عطاء بن زهير العامري، عن أبيه، عن عبد الله بن عمرو. وعطاء وأبوه فيهما جهالة، ذكرهما البخاري في "تاريخه" 3/ 428 و 6/ 468، وابن أبي حاتم في "الجرح والتعديل" 3/ 587 و 6/ 332، وابن حبان في "ثقاته" 4/ 264 و 5/ 205.
Corroborating chains and supporting reports: Nu'aym (993) narrated a similar report by the route of al-Akhdar bin 'Ajlan, from 'Ata' bin Zuhayr al-'Amiri, from his father, from 'Abd Allah bin 'Amr.
Technical note: Both 'Ata' and his father have "jahalah" (are unknown). They were mentioned by al-Bukhari in his "Tarikh" (3/428, 6/468), Ibn Abi Hatim in "al-Jarh wa al-Ta'dil" (3/587, 6/332) and Ibn Hibban in "al-Thiqat" (4/264, 5/205).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8748
