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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
قِصَّةُ رَجُلٍ مُخْدَجِ الْيَدِ عَلَى حَلَمَةِ ثَدْيِهِ شُعَيْرَاتٌ
The story of a man with a deformed hand who had small hairs on the nipple of his breast
Mustadrak al-Hakim — Hadith 8831
اُردوEn
أخبرنا أبو الحسين أحمد بن عثمان بن يحيى المقرئ ببغداد وأبو أحمد بكر (1) بن محمد بن حَمْدان الصَّيرَفي بمَرْو قالا: حدثنا أبو قِلابةَ الرَّقَاشي، حدثنا عبد الصمد بن عبد الوارث بن سعيد، حدثني أَبي، حدثنا يزيد بن صالح، أنَّ أبا الوَضِيء عبَّاد بن نُسَيب حدَّثه، أنه قال: كنا في مَسيرٍ عامدِينَ إلى الكوفة مع أمير المؤمنين علي بن أبي طالب، فلما بَلَغْنا مسيرَ ليلتين أو ثلاثٍ من حَرُوراءَ شذَّ منا ناس، فذكرنا ذلك لعليٍّ، فقال: لا يَهُولنَّكم أمرُهم، فإنهم سَيرجِعون، فنَظَرْنا، فلما كان من الغد شذَّ مِثلا مَن شذَّ، فذكرنا ذلك لعليٍّ، فقال: لا يَهُولَنَّكم أَمرُهم، فإِنَّ أَمرَهم يسير، وقال علي: لا تَبدَؤُوهم بقتالٍ حتى يكونوا هم الذين يبدؤُونكم، فجَثَوْا على رُكَبِهم واتَّقَينا بتُرُسِنا، فجعلوا يَنالُونا بالنُّشّاب والسِّهام، ثم إنهم دَنَوْا منا فأَسنَدوا لنا الرِّماح، ثم تناوَلونا بالسيوف حتى همُّوا أن يَضَعُوا السيوف فينا، فخرج إليهم رجلٌ من عبدِ القَيْس يقال له: صَعصعة بن صُوحان، فنادى ثلاثًا، فقالوا: ما تشاءُ؟ فقال: أُذكِّرُكم الله أن تَخرُجوا بأرضٍ تكون مَسبَّةً على أهل الأرض، وأذكِّرُكم الله أَن تَمرُقوا من الدِّين مروقَ السَّهم من الرَّمِيَّة. فلما رأيناهم قد وَضَعوا فينا السيوفَ، قال علي: انهَضُوا على بَرَكة الله، فما كان إِلَّا فُوَاقٌ من نهارٍ حتى ضَجَّعْنا مَن ضَجَّعْنا، وهربَ مَن هربَ، فَحَمِدَ الله عليٌّ، فقال: إنَّ خليلي ﷺ أخبرني أن قائدَ هؤلاءِ رجلٌ مُخدَجُ اليدِ، على حَلَمَة ثَدْيِهِ شُعَيرات كأنهن ذَنَبُ يَربُوع، فالتَمَسُوه فلم يجدوه، فأَتيناه فقلنا: إنا لم نَجِدْه، فقال: التَمِسُوه، فواللهِ ما كَذَبتُ ولا كُذِبتُ، فما زِلْنا نلتمسُه حتى جاء عليٌّ بنفسه إلى آخر المعركة التي كانت لهم، فما زالَ يقول: اقلِبُوا ذا، اقلِبُوا ذا، حتى جاء رجلٌ من أهل الكوفة فقال: ها هو ذا، فقال علي: الله أكبر، واللهِ لا يأتيكم أحدٌ يخبِرُكم من أبوه؛ مالك! فجعل الناس يقولون: هذا مالك، هذا مالك، يقول علي: ابن مَنْ؟ فيقولون: لا ندري. فجاء رجلٌ من أهل الكوفة فقال: أنا أعلمُ الناس بهذا، كنت أَرُوضُ مُهرةً لفلان ابن فلان، شيخٍ من بني فلان، وأضعُ على ظهرها جَوَالقَ سهلةً له، أُقبِلُ بها وأُدبِرُ، إذ نَفَرَت المُهْرة، فناداني فقال: يا غلامُ، انظُرْ فإنَّ المهرةَ قد نَفَرَت، فقلت: إني لأرى خَيَالًا كأنه غُراب أو شاة، إذ أشرفَ هذا علينا، فقال: من الرجلُ؟ فقال: رجلٌ من أهل اليَمامة، قال: وما جاءَ بك شَعِثًا شاحبًا؟ قال: جئتُ أعبدُ الله في مصلَّى الكوفة، فأَخذ بيدِه ما لنا رابعٌ إِلَّا اللهُ، حتى انطَلَقَ به إلى البيت، فقال لامرأته: إنَّ الله تعالى قد ساق إليكِ خيرًا، قالت: واللهِ إني إليه لفقيرةٌ، فما ذاك؟ قال: هذا رجلٌ شَعِثٌ شاحبٌ كما تَرَين [جاء] من اليَمامةِ ليعبدَ الله في مصلَّى الكوفة، فكان يعبدُ الله فيه ويدعو الناسَ حتى اجتمع الناسُ إليه، فقال علي: أمَا إِنَّ خَليلي ﷺ أخبرني أنهم ثلاثةُ إخوةٍ من الجنِّ، هذا أكبرُهم، والثاني له جمعٌ كبير، والثالث فيه ضعفٌ (1). قد أخرج مسلمٌ ﵀ حديثَ المُخدَج على سبيل الاختصار في "المسند الصحيح" (1)، ولم يخرجاه بهذه السِّياقة، وهو صحيح الإسناد والسند.
It is narrated from Abu al-Wadi' Abbad bin Nusayb that we were travelling towards Kufah with the Commander of the Faithful, Ali bin Abi Talib (may Allah be pleased with him). When we reached a distance of two or three nights' journey from Harura', some people separated from us. We mentioned this to Sayyiduna Ali (may Allah be pleased with him), and he said: "Do not let their affair trouble you; they will soon return." We saw that on the next day twice as many people as before separated. We mentioned it again to Sayyiduna Ali (may Allah be pleased with him), and he said: "Do not let their matter frighten you; their affair is insignificant." And Sayyiduna Ali (may Allah be pleased with him) instructed (the army): "Do not be the first to start fighting them until they begin fighting you." Then they (the Khawarij) knelt on their knees, and we protected ourselves with our shields. They began to shower us with arrows, then they came close to us and attacked with spears, then they used their swords, until they were about to fall upon us with their swords. Then a man from Banu Abd al-Qays named Sa'sa'ah bin Suhan went out towards them and called out three times. They asked: What do you want? Sa'sa'ah said: I remind you of Allah, that you should not go out in a land that becomes a reproach for the people of the earth; and I adjure you by Allah that you should not pass out of the religion as an arrow passes through the game. When we saw that they had turned their swords upon us, Sayyiduna Ali (may Allah be pleased with him) said: "Rise up (in defence) with the blessing of Allah." Only a short part of the day had passed when we had struck down those we struck down, and those who fled had fled. Then Sayyiduna Ali (may Allah be pleased with him) praised Allah and said: "My dear friend (peace and blessings be upon him) informed me that their leader would be a man with a deficient hand (born stunted or short), and on the tip of his breast there would be a few hairs 'like the tail of a jerboa' (a desert rat). Search for him." The people searched for him but did not find him. We came and said: We did not find him. He said: "Search for him. By Allah! I have neither lied, nor have I been told a lie." We kept searching for him until Sayyiduna Ali (may Allah be pleased with him) himself reached the far end of the battlefield. He kept saying: "Turn this one over, turn this one over," until a man from Kufah came and said: Here he is! Then Sayyiduna Ali (may Allah be pleased with him) said: "Allahu Akbar! By Allah, no one will come to you who can tell you who his father is; this is Malik!" The people began saying: This is Malik, this is Malik. Sayyiduna Ali (may Allah be pleased with him) asked: "Son of whom?" The people said: We do not know. Then a man from Kufah came and said: I know more about him than anyone. I was breaking in a filly belonging to so-and-so; I had loaded light sacks on its back and was walking it back and forth, when suddenly the filly bolted. That old man called out to me and said: O boy! Look, the filly has bolted. I said: I see a shadow, as if it were a crow or a goat. Just then this man appeared before us. The old man asked: Who are you? He said: A man from the people of Yamamah. The old man asked: How have you come here in this dishevelled state? He said: I have come to worship Allah in the prayer place of Kufah. Then the old man took him by the hand, and Allah is witness that there was no fourth one there besides us, until he took him home and said to his wife: Allah has sent good to you. His wife said: By Allah! I am in need of it; what is it? He said: This is a dishevelled man, as you see; he has come from Yamamah to worship in Kufah. So he kept worshipping there and calling people until people gathered around him. Then Sayyiduna Ali (may Allah be pleased with him) said: "Take heed! My dear friend (peace and blessings be upon him) informed me that they are three brothers from among the jinn. This one is the eldest of them; the second will have a large following, and there will be weakness in the third."
Imam Muslim has recorded the hadith of the man with the deficient hand in abridged form, but the two Shaykhs (Bukhari and Muslim) did not record it with this wording, and this hadith has a sahih (authentic) chain of narration.
Imam Muslim has recorded the hadith of the man with the deficient hand in abridged form, but the two Shaykhs (Bukhari and Muslim) did not record it with this wording, and this hadith has a sahih (authentic) chain of narration.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في النسخ الخطية: أبو أحمد بن بكر، وهو خطأ.
Note / Clarification: The manuscripts have "Abu Ahmad bin Bakr", which is wrong.
(1) متنه غريب وفي بعض ألفاظه نكارة، والمتهم فيه عندنا هو يزيد بن صالح، ووقع في رواية عبد الله بن أحمد يزيد بن أبي صالح، وعدّهما الخطيب البغدادي في كتابه "غنية الملتمس" (683) واحدًا، وذكر أنه روى عن أنس وأبي الوضيء، مع أنَّ من تقدمه ممن ترجم ليزيد بن أبي صالح كأحمد بن حنبل في "العلل" برواية ابنه (1362)، والبخاري في "التاريخ الكبير" 8/ 342، وابن أبي حاتم في "الجرح والتعديل" 9/ 272، وابن حبان في "الثقات" 5/ 541، لم يذكروا غير يزيد بن أبي صالح صاحب أنس، ولم يذكروا له رواية عن غيره، وهذا قد وثقه ابن معين، وقال أبو حاتم وأبو زرعة الرازيان: لا بأس به. وأما الراوي عن أبي الوضيء، فإنه يغلب على ظننا أنه راوٍ آخر لا يُعرَف، وقد انفرد بسياق خبره هذا فيما أخرجه المصنف هنا وعبدُ الله بن أحمد في زياداته على "المسند" 2/ (1189) و (1197)، حيث رواه عن حجاج بن يوسف الشاعر عن عبد الصمد بن عبد الوارث عنه، فأسقط منه والد عبد الصمد.
Grading: Its matn is "gharib" (singular) and some of its wording is "munkar" (objectionable).
Technical note / Defect ('illah): In our view the narrator suspected in it is "Yazid bin Salih". In the narration of 'Abd Allah bin Ahmad he appears as "Yazid bin Abi Salih", and al-Khatib al-Baghdadi counted the two as one person in his book "Ghunyat al-Multamis" (683), mentioning that he narrated from Anas and from Abu al-Wadi'. Yet those before him who wrote biographies of Yazid bin Abi Salih, such as Ahmad bin Hanbal in "al-'Ilal" in the narration of his son (1362), al-Bukhari in "al-Tarikh al-Kabir" (8/342), Ibn Abi Hatim in "al-Jarh wa al-Ta'dil" (9/272) and Ibn Hibban in "al-Thiqat" (5/541), mentioned only Yazid bin Abi Salih, the companion of Anas, and did not mention any narration of his from anyone else; this one was declared trustworthy by Ibn Ma'in, and Abu Hatim and Abu Zur'ah, the two Razis, said: "There is no harm in him". As for the narrator from Abu al-Wadi', our strong impression is that he is another, unknown narrator. He is alone in giving this report in this form, as the author (al-Hakim) narrated it here and as 'Abd Allah bin Ahmad narrated it in his additions to the "Musnad" (2/1189 and 1197), where he narrated it from Hajjaj bin Yusuf al-Sha'ir from 'Abd al-Samad bin 'Abd al-Warith from him, and dropped 'Abd al-Samad's father from it.
وقد رواه جميل بن مُرة - وهو أحد الثقات - عن أبي الوضيء عن عليٍّ بقصة المُخدّج وصفة يده فقط، أخرجه أبو داود (4769)، وعبد الله بن أحمد (1179) و (1188).
Reference / Source: However, Jamil bin Murrah, who is thiqah (trustworthy), narrated from Abu al-Wadi' from 'Ali only the story of "al-mukhdaj" (the one with the deficient hand) and the description of his hand; Abu Dawud (4769) and 'Abd Allah bin Ahmad (1179 and 1188) narrated it.
وقد رويت قصة المخدج هذه من غير وجه عن عليٍّ ﵁، انظر ما سلف برقم (2690).
Details of the narration: This story of al-mukhdaj is narrated from 'Ali (may Allah be pleased with him) by several routes; see no. (2690).
النُّشّاب: كالسِّهام، الواحدة: نُشّابة، بهاء. والرَّمِيَّة: الصيد الذي ترميه وينفذ فيه سهمُك.
Note / Clarification: "al-nushshab" means arrows (singular: nushshabah). "al-ramiyyah": the game at which you shoot and your arrow passes right through it.
والفُواق: هو قدر ما بين حَلْبتي ضرع الناقة من الزمن.
Note / Clarification: "al-fuwaq": the (short) interval between two milkings of a she-camel's udder.
والمُخدَج: ناقص الخَلق.
Note / Clarification: "al-mukhdaj": one deficient in form (whose limb is incomplete).
والجَوالق أوعية، واحدها: جُوالق، بضم أوله.
Note / Clarification: "al-jawaliq": sacks/bags (singular: juwaliq, with a dammah on the jim).
والشِّعِث: متفرّق شعر الرأس.
Note / Clarification: "al-sha'ith": one with dishevelled hair.
(1) برقم (1066) من غير وجهٍ عنه.
Reference / Source: It has already appeared under no. (1066) from him by several routes.
Note / Clarification: The manuscripts have "Abu Ahmad bin Bakr", which is wrong.
(1) متنه غريب وفي بعض ألفاظه نكارة، والمتهم فيه عندنا هو يزيد بن صالح، ووقع في رواية عبد الله بن أحمد يزيد بن أبي صالح، وعدّهما الخطيب البغدادي في كتابه "غنية الملتمس" (683) واحدًا، وذكر أنه روى عن أنس وأبي الوضيء، مع أنَّ من تقدمه ممن ترجم ليزيد بن أبي صالح كأحمد بن حنبل في "العلل" برواية ابنه (1362)، والبخاري في "التاريخ الكبير" 8/ 342، وابن أبي حاتم في "الجرح والتعديل" 9/ 272، وابن حبان في "الثقات" 5/ 541، لم يذكروا غير يزيد بن أبي صالح صاحب أنس، ولم يذكروا له رواية عن غيره، وهذا قد وثقه ابن معين، وقال أبو حاتم وأبو زرعة الرازيان: لا بأس به. وأما الراوي عن أبي الوضيء، فإنه يغلب على ظننا أنه راوٍ آخر لا يُعرَف، وقد انفرد بسياق خبره هذا فيما أخرجه المصنف هنا وعبدُ الله بن أحمد في زياداته على "المسند" 2/ (1189) و (1197)، حيث رواه عن حجاج بن يوسف الشاعر عن عبد الصمد بن عبد الوارث عنه، فأسقط منه والد عبد الصمد.
Grading: Its matn is "gharib" (singular) and some of its wording is "munkar" (objectionable).
Technical note / Defect ('illah): In our view the narrator suspected in it is "Yazid bin Salih". In the narration of 'Abd Allah bin Ahmad he appears as "Yazid bin Abi Salih", and al-Khatib al-Baghdadi counted the two as one person in his book "Ghunyat al-Multamis" (683), mentioning that he narrated from Anas and from Abu al-Wadi'. Yet those before him who wrote biographies of Yazid bin Abi Salih, such as Ahmad bin Hanbal in "al-'Ilal" in the narration of his son (1362), al-Bukhari in "al-Tarikh al-Kabir" (8/342), Ibn Abi Hatim in "al-Jarh wa al-Ta'dil" (9/272) and Ibn Hibban in "al-Thiqat" (5/541), mentioned only Yazid bin Abi Salih, the companion of Anas, and did not mention any narration of his from anyone else; this one was declared trustworthy by Ibn Ma'in, and Abu Hatim and Abu Zur'ah, the two Razis, said: "There is no harm in him". As for the narrator from Abu al-Wadi', our strong impression is that he is another, unknown narrator. He is alone in giving this report in this form, as the author (al-Hakim) narrated it here and as 'Abd Allah bin Ahmad narrated it in his additions to the "Musnad" (2/1189 and 1197), where he narrated it from Hajjaj bin Yusuf al-Sha'ir from 'Abd al-Samad bin 'Abd al-Warith from him, and dropped 'Abd al-Samad's father from it.
وقد رواه جميل بن مُرة - وهو أحد الثقات - عن أبي الوضيء عن عليٍّ بقصة المُخدّج وصفة يده فقط، أخرجه أبو داود (4769)، وعبد الله بن أحمد (1179) و (1188).
Reference / Source: However, Jamil bin Murrah, who is thiqah (trustworthy), narrated from Abu al-Wadi' from 'Ali only the story of "al-mukhdaj" (the one with the deficient hand) and the description of his hand; Abu Dawud (4769) and 'Abd Allah bin Ahmad (1179 and 1188) narrated it.
وقد رويت قصة المخدج هذه من غير وجه عن عليٍّ ﵁، انظر ما سلف برقم (2690).
Details of the narration: This story of al-mukhdaj is narrated from 'Ali (may Allah be pleased with him) by several routes; see no. (2690).
النُّشّاب: كالسِّهام، الواحدة: نُشّابة، بهاء. والرَّمِيَّة: الصيد الذي ترميه وينفذ فيه سهمُك.
Note / Clarification: "al-nushshab" means arrows (singular: nushshabah). "al-ramiyyah": the game at which you shoot and your arrow passes right through it.
والفُواق: هو قدر ما بين حَلْبتي ضرع الناقة من الزمن.
Note / Clarification: "al-fuwaq": the (short) interval between two milkings of a she-camel's udder.
والمُخدَج: ناقص الخَلق.
Note / Clarification: "al-mukhdaj": one deficient in form (whose limb is incomplete).
والجَوالق أوعية، واحدها: جُوالق، بضم أوله.
Note / Clarification: "al-jawaliq": sacks/bags (singular: juwaliq, with a dammah on the jim).
والشِّعِث: متفرّق شعر الرأس.
Note / Clarification: "al-sha'ith": one with dishevelled hair.
(1) برقم (1066) من غير وجهٍ عنه.
Reference / Source: It has already appeared under no. (1066) from him by several routes.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8831
