حدثنا علي بن حَمْشَاذَ العَدْل، حدثنا أبو الجُماهِر محمد بن عثمان الدِّمشقي، حدثني الهيثم بن حُميد، أخبرني أبو مُعَيد حفص بن غَيْلان، عن عطاء بن أبي رَبَاح قال: كنت مع عبد الله بن عمر، أَتاه فتًى يسألُه عن إسدال العِمامة، فقال ابن عمر: سأخبرُك عن ذلك بعلمٍ إن شاء الله، كنتُ عاشرَ عَشَرةٍ في مسجد رسول الله ﷺ؛ أبو بكر وعمرُ وعثمانُ وعليٌّ وابنُ مسعود وحذيفةُ وابنُ عَوْف وأبو سعيدٍ الخُدْري، فجاء فتًى من الأنصار فسلَّم على رسول الله ﷺ ثم جلس، فقال: يا رسول الله، أيُّ المؤمنين أفضلُ؟ قال: "أحسنُهم خُلُقًا" قال: فأيُّ المؤمنين أكيَسُ؟ قال: "أكثرُهم للموت ذِكرًا، وأحسنُهم له استعدادًا قبل أن يَنزِلَ بهم، أولئك من الأَكْياس". ثم سَكَتَ الفتى، وأقبل عليه (1) النبيُّ ﷺ فقال: "يا معشرَ المهاجرين، خمسٌ إن ابتُلِيتم بهن، ونَزَل (2) فيكم أعوذُ بالله أن تُدركوهنَّ: لم تَظهَرِ الفاحشةُ في قوم قطُّ حتى يَعمَلوها (3) إلَّا ظهر فيهم الطاعونُ والأوجاعُ التي لم تكن مَضَت في أسلافِكم، ولم يَنقُصوا المِكيالَ والميزانَ إِلَّا أُخِذوا بالسِّنين وشدَّة المَؤونة وجَوْر السلطان عليهم، ولم يَمنَعوا زكاة أموالهم إلَّا مُنِعوا القَطْرَ من السماء، ولولا البهائمُ لم يُمطَروا، ولم يَنقُضوا عهدَ الله وعهدَ رسوله إلَّا سُلِّط عليهم عدوُّهم من غيرِهم وأَخَذوا بعضَ ما كان في أيديهم، وما لم يَحكُمْ أئمَّتُهم بكتاب الله إِلَّا أَلقى (4) الله بأسَهم بينهم". ثم أَمَرَ عبد الرحمن بن عوفٍ يتجهَّزُ لسَرِيَّة بَعَثَه عليها، وأصبح عبدُ الرحمن قد اعتَمَّ بعمامةٍ من كَرَابيسَ سوداءَ، فأدناه النبيُّ ﷺ ثم نَقضَه وعمَّمه بعمامةٍ بيضاءَ، وأرسلَ من خلفِه أربعَ أصابعَ ونحوَ ذلك، وقال: "هكذا يا ابنَ عوفٍ اعتَمَّ، فإنه أعرَبُ وأحسنُ"، ثم أمر النبيُّ ﷺ بلالًا أن يدفع إليه اللِّواءَ، فَحَمِدَ الله وصلَّى على النبي ﷺ ثم قال: "خُذِ ابنَ عوفٍ، فاغزُوا جميعًا في سبيل الله، فقاتِلُوا مَن كَفَر بالله، ولا تَغلُّوا ولا تَغدِروا ولا تُمثِّلوا ولا تَقتُلوا وَليدًا، فهذا عهدُ اللهِ وسيرةُ نبيِّه" ﷺ (1). هذا حديث صحيح الإسناد، ولم يُخرجاه. [التعليق - من تلخيص الذهبي] ترقيم العلميه 8623 - صحيح
Ata' bin Abi Rabah narrates: I was with Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) when a young man came to him and began asking him about letting the turban hang down (leaving a tail to the turban). Ibn Umar (may Allah be pleased with them both) said: "In sha' Allah, I will tell you about it in the light of knowledge. I was the tenth of ten men in the mosque of the Messenger of Allah (peace and blessings be upon him); Abu Bakr, Umar, Uthman, Ali, Ibn Mas'ud, Hudhayfah, Ibn Awf and Abu Sa'id al-Khudri (may Allah be pleased with them all) were present. Then a young man from the Ansar came, greeted the Messenger of Allah (peace and blessings be upon him) with salam and sat down, then asked: O Messenger of Allah! Which believer is the most excellent? He (peace and blessings be upon him) said: 'The one whose character is the best.' He asked: Then which believer is the most intelligent? He (peace and blessings be upon him) said: 'The one who remembers death the most and prepares best for it before it comes; these are the most intelligent.' Then the young man fell silent, and the Prophet (peace and blessings be upon him) turned towards him and said: 'O company of the Muhajirun! There are five traits which, if you are afflicted with them and they descend among you, and I seek refuge with Allah that you should live to see them: Indecency never appears among a people to the point that they commit it openly, except that plague and diseases spread among them that had not occurred among their forefathers. They never give short measure and weight except that they are seized with years of famine, hardship of provision and the tyranny of the ruler. They never withhold the zakah of their wealth except that the rain from the sky is withheld from them, and were it not for the animals, it would never rain on them. They never break the covenant of Allah and the covenant of His Messenger except that an enemy from outside them (from other nations) is given power over them and takes away some of what is in their possession. And as long as their rulers do not judge according to the Book of Allah, Allah places mutual fighting among them.' Then he (peace and blessings be upon him) ordered Sayyiduna Abd al-Rahman bin Awf (may Allah be pleased with him) to prepare for a military expedition on which he (peace and blessings be upon him) was to send him. In the morning Abd al-Rahman (may Allah be pleased with him) had tied a turban of black cotton cloth, so the Prophet (peace and blessings be upon him) brought him close to himself, then undid it and put a white turban on him, and let (a tail) hang down on his back about four fingers' length or so, and said: 'O Ibn Awf! Tie your turban like this, for it is more beautiful and better.' Then the Prophet (peace and blessings be upon him) ordered Bilal (may Allah be pleased with him) to give him the banner. He (peace and blessings be upon him) praised and extolled Allah and sent blessings upon the Prophet (peace and blessings be upon him), then said: 'O Ibn Awf! Take it, and all of you fight in the way of Allah, fight those who disbelieve in Allah, do not steal from the spoils of war, do not act treacherously, do not mutilate anyone and do not kill any child. This is the covenant of Allah and the way of His Prophet (peace and blessings be upon him).'"
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Hadith Referenceمستدرکِ حاکم / كتاب الفتن والملاحم / 8837
Hadith Gradingمحدثین:إسناده حسن
Hadith Takhrij«إسناده حسن من أجل حفص بن غيلان» [ترقيم الرساله 8837] [ترقيم الشركة 8726] [ترقيم العلميه 8623]
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) عند البزار والطبراني - حيث روياه من طريق أبي الجماهر -: أقبل علينا. Details of the narration: In al-Bazzar and al-Tabarani, where both narrated it by way of Abu al-Jamahir, the wording is: "aqbala 'alayna" (he turned towards us).
(2) عند الطبراني: ونزلن. Details of the narration: In al-Tabarani the wording is "wa-nazalna" (instead of "yanzilna").
(3) عند الطبراني: يُعلنوا بها. Details of the narration: In al-Tabarani the wording is "yu'linu biha" (they announce it openly).
(4) في النسخ الخطية: إلّا أمر، والمثبت من "تلخيص الذهبي". Note / Clarification: The manuscripts have "illa amr", whereas we have established the text from "Talkhis al-Dhahabi".
(1) إسناده حسن من أجل حفص بن غيلان. Grading: Its chain is "hasan" on account of Hafs bin Ghaylan. وأخرجه البزار في مسنده (6175) عن جعفر بن محمد بن الفضيل، والطبراني في "الأوسط" (4671) و "مسند الشاميين" (1558) و (1559) عن أبي زرعة الدمشقي، كلاهما عن أبي الجماهر محمد بن عثمان، بهذا الإسناد. Reference / Source: Al-Bazzar narrated it in his "Musnad" (6175) from Ja'far bin Muhammad bin al-Fudayl, and al-Tabarani in "al-Awsat" (4671) and "Musnad al-Shamiyyin" (1558 and 1559) from Abu Zur'ah al-Dimashqi, both of them from Abu al-Jamahir Muhammad bin 'Uthman, with this same chain. وأخرج ابن ماجه القطعة الأولى منه برقم (4259) من طريق نافع بن عبد الله، عن فروة بن قيس، عن عطاء بن أبي رباح، به. Reference / Source: Ibn Majah narrated the first portion of this hadith under no. (4259) by way of Nafi' bin 'Abd Allah from Farwah bin Qays from 'Ata' bin Abi Rabah. وأخرج أيضًا القطعة الثانية برقم (4019) من طريق خالد بن يزيد بن أبي مالك، عن أبيه، عن عطاء، به. والإسنادان ضعيفان. Reference / Source: And he (Ibn Majah) also narrated its second portion under no. (4019) by way of Khalid bin Yazid bin Abi Malik from his father from 'Ata'. Grading: Both of these chains are "da'if" (weak). الأكياس: جمع كيِّس، وهو الفَطِن النبيه. Note / Clarification: "al-akyas" is the plural of "kayyis", meaning an intelligent, perceptive person. والكرابيس: القطن. Note / Clarification: "al-karabis": (coarse) cotton cloth. قوله: "أعرب" أي: أكثر وضوحًا وبيانًا؛ يعني للوجه. Note / Clarification: The word "a'rab" means: clearer and more evident; i.e. (with respect to) the face.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8837