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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
إِذَا وَقَعَتِ الْمَلَاحِمُ خَرَجَ بَعْثٌ مِنَ الْمَوَالِي ، هُمْ أَكْرَمُ الْعَرَبِ
When the great battles occur, an army of the mawali will set out, the most honourable of the Arabs
Mustadrak al-Hakim — Hadith 8862
اُردوEn
أخبرنا أبو بكر محمد بن عبد الله بن أحمد بن عَتَّابِ العَبْدي (1)، حدثنا يحيى بن جعفر بن أبي طالب، حدثنا علي بن عاصم، عن داود بن أبي هِند، عن أبي حَرْب بن أبي الأسود، حدثني طَلْحة النَّصْري (2)، قال: كان الرجلُ منا إذا قَدِمَ المدينة فكان له بها عَريفٌ نزل على عريفه، وإن لم يكن له بها عريفٌ نزل الصُّفّةَ، فقدمتُ المدينةَ ولم يكن لي بها عريفٌ، فنزلتُ الصُّفّةَ، وكان يجيءُ علينا من رسول الله ﷺ كلَّ يومٍ مُدٌّ من تمرٍ بين اثنين، ويَكسُونا الخُنُفَ، فصلَّى بنا رسول الله ﷺ بعضَ صلوات النهار، فلما سلَّم ناداه أهلُ الصفة يمينًا وشِمالًا: يا رسولَ الله، أحرَقَ بطونَنا التمرُ، وتخرَّقَت عنا الخُنُفُ، فقام رسول الله ﷺ إلى منبره فصَعِدَ فَحَمِدَ الله وأثنى عليه، ثم ذكر شدَّةَ ما لقي من قومه، حتى قال: "ولقد أَتى عليَّ وعلى صاحبِي بضعَ عشرةَ ما لي وله طعامٌ إلَّا البَرِيرُ" - قال: فقلت لأبي حربٍ: وأيُّ شيءٍ البريرُ؟ قال: طعامُ سَوءٍ؛ ثمرُ الأَراك - فقَدِمْنا على إخواننا هؤلاءِ من الأنصار وعظيمُ طعامِهم التمرُ، فواسَوْنا فيه، ووالله لو أَجِدُ لكم الخبزَ واللحمَ لأَشبعتُكم منه، ولكن عسى أن تُدرِكوا زمانًا - أو من أدركه منكم - يُغدَى ويُراحُ عليكم بالجِفَان، وتَلبَسون مثلَ أستار الكعبة". قال داود قال لي أبو حَرْب: يا داود، وهل تدري ما كان أستارُ الكعبة يومئذٍ؟ قلت: لا، قال: ثيابٌ بِيضٌ كان يُؤتَى بها من اليمن. قال: داود: فحدَّثتُ بهذا الحديث الحسنَ بن [أبي] (1) الحسن، فقال: وقال رسول الله ﷺ: "أنتم اليومَ خيرٌ منكم يومئذٍ، أنتم اليومَ إخوانٌ بنِعْمة الله، وأنتم يومئذٍ أعداءٌ يضربُ بعضُكم رقابَ بعض" (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8648 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8648 - صحيح
It is narrated from Talhah al-Nasri (may Allah be pleased with him) that when a man among us came to Madinah and had an acquaintance (an 'arif) there, he would stay with him, and if he had no acquaintance there, he would stay in the Suffah. So I came to Madinah and had no acquaintance there, so I stayed in the Suffah. Every day we would receive from the Messenger of Allah (peace and blessings be upon him) one mudd of dates between every two men, and he (peace and blessings be upon him) would clothe us in fine cotton cloth (khunuf). One day the Messenger of Allah (peace and blessings be upon him) led us in one of the daytime prayers, and when he (peace and blessings be upon him) said the salam, the people of the Suffah called out to him (peace and blessings be upon him) from the right and the left: "O Messenger of Allah! The dates have burned our stomachs, and our garments have been torn to shreds." Then the Messenger of Allah (peace and blessings be upon him) went to his pulpit, ascended it, praised and extolled Allah, and then mentioned the hardships he (peace and blessings be upon him) had endured from his people, until he (peace and blessings be upon him) said: "More than ten days passed over me and my companion in which we had nothing to eat except the fruit of the arak tree (al-barir)." The narrator said: I asked Abu Harb: What is barir? He said: It is poor food, namely the fruit of the arak tree. Then he (peace and blessings be upon him) said: "Then we came to these brothers of ours from the Ansar, whose main food was dates, and they shared it with us. By Allah! If I could find bread and meat for you, I would certainly feed you your fill of it. But perhaps you will live to see a time, or whoever of you lives to see it, when great bowls of food will be brought to you morning and evening, and you will wear garments like the coverings of the Ka'bah." Dawud said: Abu Harb asked me: O Dawud! Do you know what the coverings of the Ka'bah were like in those days? I said: No. He said: They were white cloths that used to be brought from Yemen. Dawud said: I narrated this hadith to al-Hasan al-Basri, and he said that the Messenger of Allah (peace and blessings be upon him) also said: "You today are better than you will be on that future day. Today you are brothers by the blessing of Allah, whereas on that day you will be enemies of one another and will strike one another's necks."
This hadith has a sahih (authentic) chain, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في (ز) و (ب): المكي، والمثبت من (ك) و (م)، وهو الصواب الموافق لما في ترجمته من "تاريخ بغداد" 3/ 476 وغيره، فهذا الرجل بغداديّ لا مكيّ.
Note / Clarification: Manuscripts (Z) and (B) have 'al-Makki', whereas what is recorded in the text is from manuscripts (K) and (M), and that is correct, as is evident from his biography in "Tarikh Baghdad" [3/476] and elsewhere: this man is a Baghdadi, not a Makkan.
(2) بالنون والصاد المهملة، هكذا ضبطه ابن ماكولا في "الإكمال" 1/ 390، نسبة إلى نصر بن معاوية من هوازن، وفي نسخنا الخطية: البصري، بالباء فالصاد، وهو صحيح أيضًا، فقد ذكر ابن حبان في "الثقات" 3/ 204 أنه سكن البصرة، إلّا أنَّ النسبة إلى القبيلة في المتقدمين عادةً أشهر من النسبة إلى البلدان.
Note / Clarification: This word is with a nun and an undotted sad (al-Nasri), as Ibn Makula recorded its spelling in "al-Ikmal" [1/390]; it is an attribution to Nasr bin Mu'awiyah (of the tribe of Hawazin). Our manuscripts have 'al-Basri' (with a ba' and a sad), and that is also correct, because Ibn Hibban mentioned in "al-Thiqat" [3/204] that he lived in Basra; but among the early generations, attribution to a tribe is usually better known than attribution to a city.
(1) زيادة لا بد منها ليست في نسخنا الخطية، فالحسن بن أبي الحسن هذا: هو الحسن البصري، واسم أبيه أبي الحسن: يسار.
Note / Clarification: This addition is necessary and is not in our manuscripts. Al-Hasan bin Abi al-Hasan is 'al-Hasan al-Basri', and the name of his father Abu al-Hasan is 'Yasar'.
(2) حديث صحيح، وهذا إسناد حسن في المتابعات والشواهد من أجل علي بن عاصم، ففيه ضعف إلّا أنه يعتبر به. وقد سلف الحديث من طريقه وطريق غيره برقم (4336)، فانظر تمام تخريجه والكلام عليه هناك.
Grading: The hadith is sahih, and this chain is hasan in corroborating chains and supporting reports on account of 'Ali bin 'Asim; there is some weakness in him but he is taken into account. This hadith has already appeared by his route and the routes of others under no. (4336); see its full takhrij and discussion there.
Note / Clarification: Manuscripts (Z) and (B) have 'al-Makki', whereas what is recorded in the text is from manuscripts (K) and (M), and that is correct, as is evident from his biography in "Tarikh Baghdad" [3/476] and elsewhere: this man is a Baghdadi, not a Makkan.
(2) بالنون والصاد المهملة، هكذا ضبطه ابن ماكولا في "الإكمال" 1/ 390، نسبة إلى نصر بن معاوية من هوازن، وفي نسخنا الخطية: البصري، بالباء فالصاد، وهو صحيح أيضًا، فقد ذكر ابن حبان في "الثقات" 3/ 204 أنه سكن البصرة، إلّا أنَّ النسبة إلى القبيلة في المتقدمين عادةً أشهر من النسبة إلى البلدان.
Note / Clarification: This word is with a nun and an undotted sad (al-Nasri), as Ibn Makula recorded its spelling in "al-Ikmal" [1/390]; it is an attribution to Nasr bin Mu'awiyah (of the tribe of Hawazin). Our manuscripts have 'al-Basri' (with a ba' and a sad), and that is also correct, because Ibn Hibban mentioned in "al-Thiqat" [3/204] that he lived in Basra; but among the early generations, attribution to a tribe is usually better known than attribution to a city.
(1) زيادة لا بد منها ليست في نسخنا الخطية، فالحسن بن أبي الحسن هذا: هو الحسن البصري، واسم أبيه أبي الحسن: يسار.
Note / Clarification: This addition is necessary and is not in our manuscripts. Al-Hasan bin Abi al-Hasan is 'al-Hasan al-Basri', and the name of his father Abu al-Hasan is 'Yasar'.
(2) حديث صحيح، وهذا إسناد حسن في المتابعات والشواهد من أجل علي بن عاصم، ففيه ضعف إلّا أنه يعتبر به. وقد سلف الحديث من طريقه وطريق غيره برقم (4336)، فانظر تمام تخريجه والكلام عليه هناك.
Grading: The hadith is sahih, and this chain is hasan in corroborating chains and supporting reports on account of 'Ali bin 'Asim; there is some weakness in him but he is taken into account. This hadith has already appeared by his route and the routes of others under no. (4336); see its full takhrij and discussion there.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8862
