المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب قتال أهل البغي وهو آخر الجهاد
Book of Fighting the Rebels, the Last Book of Jihad
ذكر مكاتبته صلى الله عليه وآله وسلم حين صالح قومه قريشا .
Mention of the document of the Prophet (peace and blessings be upon him) when he made peace with his people Quraysh
Hadith Number: 2689
حدثنا علي بن حمشاذ، حدثنا هشام بن علي السدوسي، حدثنا محمد بن كثير العبدي، حدثنا يحيى بن سليم وعبد الله (2) بن واقد، عن عبد الله بن عثمان بن خثيم، عن عبد الله بن شداد بن الهاد، قال: قدمت على عائشة، فبينما نحن عندها جلوس مرجعها من العراق ليالي قوتل علي، إذ قالت: يا عبد الله بن شداد، هل انت صادقي عما اسالك عنه؟ حدثني عن هؤلاء القوم الذين قتلهم علي، قلت: وما لي لا اصدقك؟ قالت: فحدثني عن قصتهم، قلت: إن عليا لما كاتب معاوية وحكم الحكمين، خرج عليه ثمانية آلاف من قراء الناس، فنزلوا ارضا من جانب الكوفة يقال لها: حروراء، وإنهم انكروا عليه، فقالوا: انسلخت من قميص البسكه الله واسماك به، ثم انطلقت فحكمت في دين الله، ولا حكم إلا لله، فلما بلغ عليا ما عتبوا عليه وفارقوه، امر فاذن مؤذن: لا يدخلن على امير المؤمنين إلا رجل قد حمل القرآن، فلما ان امتلا من قراء الناس الدار، دعا بمصحف عظيم، فوضعه علي بين يديه، فطفق يصكه بيده، ويقول: ايها المصحف حدث الناس، فناداه الناس، فقالوا: يا امير المؤمنين، ما تساله عنه؟ إنما هو ورق ومداد، ونحن نتكلم بما راينا منه، فماذا تريد؟ قال: اصحابكم الذين خرجوا بيني وبينهم كتاب الله، يقول الله ﷿ في امراة ورجل: ﴿وإن خفتم شقاق بينهما﴾ [النساء: 35]، فامة محمد ﷺ اعظم حرمة من امراة ورجل. ونقموا علي اني كاتبت معاوية وكتبت (1) علي بن ابي طالب، وقد جاء سهيل بن عمرو ونحن مع رسول الله ﷺ بالحديبية حين صالح قومه قريشا، فكتب رسول الله ﷺ: بسم الله الرحمن الرحيم، فقال سهيل: لا تكتب: بسم الله الرحمن الرحيم، قال:"فكيف اكتب؟" قال: اكتب: باسمك اللهم، فقال رسول الله ﷺ:"اكتب" ثم قال:"اكتب: من محمد رسول الله" قال: لو نعلم انك رسول الله لم نخالفك، فكتب: هذا ما صالح عليه محمد بن عبد الله قريشا. يقول الله في كتابه: ﴿لقد كان لكم في رسول الله اسوة حسنة لمن كان يرجو الله واليوم الآخر﴾ [الاحزاب: 21]. فبعث (1) إليهم علي بن ابي طالب [عبد الله بن عباس] (2)، فخرجت معهم، حتى إذا توسطنا عسكرهم قام ابن الكواء فخطب الناس، فقال: يا حملة القرآن، هذا عبد الله بن عباس، فمن لم يكن يعرفه فانا اعرفه من كتاب الله، هذا من نزل في قومه: ﴿بل هم قوم خصمون﴾ [الزخرف: 58]، فردوه إلى صاحبه، ولا تواضعوه كتاب الله، قال: فقام خطباؤهم، فقالوا: لا والله، لنواضعنه كتاب الله، فإذا جاء بالحق نعرفه استطعناه، ولئن جاء بالباطل لنبكتنه بباطله، ولنردنه إلى صاحبه، فواضعوه على كتاب الله ثلاثة ايام، فرجع منهم اربعة آلاف كلهم تائب، منهم ابن الكواء، حتى ادخلهم على علي، فبعث علي إلى بقيتهم فقال: قد كان من امرنا وامر الناس ما قد رايتم، فقفوا حيث شئتم، حتى تجتمع امة محمد ﷺ، وتنزلوا فيها حيث شئتم، بيننا وبينكم ان نقيكم رماحنا ما لم تقطعوا سبيلا او تطلبوا دما، فإنكم إن فعلتم ذلك فقد نبذنا إليكم الحرب على سواء، إن الله لا يحب الخائنين. فقالت له عائشة: يا ابن شداد، فقد قتلهم، فقال: والله ما بعث إليهم حتى قطعوا السبيل، وسفكوا الدماء بغير حق الله، وقتلوا ابن خباب، واستحلوا اهل الذمة، فقالت: آلله؟ فقلت: آلله الذي لا إله إلا هو. قالت: فما شيء بلغني عن اهل العراق يتحدثون به يقولون: ذو الثدي، ذو الثدي، قلت: قد رايته ووقفت عليه مع علي في القتلى، فدعا الناس، فقال: هل تعرفون هذا؟ فكان اكثر من جاء يقول: قد رايته في مسجد بني فلان يصلي، ورايته في مسجد بني فلان يصلي، فلم يات بثبت يعرف إلا ذلك، قالت: فما قول علي حين قام عليه كما يزعم اهل العراق؟ قلت: سمعته يقول: صدق الله ورسوله، قالت: وهل سمعت انت منه قال غير ذلك؟ قلت: اللهم لا، قالت: اجل، صدق الله ورسوله، يرحم الله عليا، إنه من كلامه، كان لا يرى شيئا يعجبه إلا قال: صدق الله ورسوله (1).
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه إلا ذكر ذي الثدية، فقد اخرجه مسلم باسانيد كثيرة.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2657 - على شرط البخاري ومسلم واخرج منه ذكر ذي الثدية
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه إلا ذكر ذي الثدية، فقد اخرجه مسلم باسانيد كثيرة.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2657 - على شرط البخاري ومسلم واخرج منه ذكر ذي الثدية
It is narrated from Sayyiduna Abdullah bin Shaddad bin al-Had; he said: I came to the Mother of the Believers, Sayyidah Aishah (may Allah be pleased with her), while she was staying, on her return from Iraq, during the days when Sayyiduna Ali (may Allah be pleased with him) fought (the Khawarij). She asked: "O Abdullah bin Shaddad, will you tell me the truth about what I ask you? Tell me about these people whom Ali killed." I said: "Why would I not tell you the truth?" She said: "Then narrate their story." I said: "When Ali (may Allah be pleased with him) wrote to Mu'awiyah (may Allah be pleased with him) and appointed the two arbiters (for reconciliation), eight thousand of the Qur'an reciters rose against him and camped in a village on one side of Kufah called 'Harura'. They objected to him, saying: 'You have come out of the shirt (of the caliphate) which Allah clothed you with, and the name (Commander of the Believers) with which He honored you; then you made people judges in the religion of Allah, whereas La hukma illa lillah (judgment belongs to Allah alone).' When news of their objections and their separation reached Ali (may Allah be pleased with him), he had it announced that no one should come to the Commander of the Believers except one who had memorized the Qur'an. When the house was filled with reciters, he called for a large copy of the Qur'an, placed it in front of him and began striking it with his hand, calling out: 'O Mushaf, speak to the people!' The people said: 'O Commander of the Believers, what are you asking it? It is only paper and ink; we speak from it what we have seen in it. What do you want?' He said: 'Your companions who have rebelled against me, between me and them is the Book of Allah (to decide). Allah, Mighty and Majestic, says concerning a man and a woman (in dispute): "And if you fear a breach between the two (then appoint arbiters)" [Surah Al-Nisa: 35] . The Ummah of Muhammad (peace and blessings be upon him) is far more sacred than one man and one woman. They also objected that in my letter to Mu'awiyah I wrote my name as "Ali bin Abi Talib" (and not Commander of the Believers). Yet when Suhayl bin Amr came to the Messenger of Allah (peace and blessings be upon him) at Hudaybiyah to make peace, the Messenger of Allah (peace and blessings be upon him) dictated: "Bismillahir-Rahmanir-Rahim (In the name of Allah, the Most Gracious, the Most Merciful)." Suhayl said: "Do not write Bismillahir-Rahmanir-Rahim." He (peace and blessings be upon him) asked: "Then how should I write?" He said: "Write: Bismika Allahumma (In Your name, O Allah)." So he (peace and blessings be upon him) said: "Write that." Then he (peace and blessings be upon him) said: "Write: This is from Muhammad, the Messenger of Allah." He said: "Had we known that you are the Messenger of Allah, we would not have opposed you." So he (peace and blessings be upon him) dictated: "This is the peace which Muhammad bin Abdullah has made with Quraysh." Allah says in His Book: "Indeed, in the Messenger of Allah you have an excellent example, for whoever hopes in Allah and the Last Day" [Surah Al-Ahzab: 21] .' Then Ali (may Allah be pleased with him) sent Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) to them, and I went with them. When we reached the middle of their camp, Ibn al-Kawwa stood up and said to the people: 'O bearers of the Qur'an, this is Abdullah bin Abbas. Whoever does not know him, I will tell him in the light of the Book of Allah: he is among those about whom Allah said: "Rather, they are a quarrelsome people" [Surah Al-Zukhruf: 58] . So send him back to his companion and do not put the Book of Allah before him.' But their preachers stood up and said: 'By Allah, we will certainly put the Book of Allah before him; if he brings the truth, we will recognize it, and if he brings falsehood, we will silence him with his falsehood and send him back.' So for three days the Book of Allah was put before them, as a result of which four thousand people repented, among them Ibn al-Kawwa, and they came to Ali (may Allah be pleased with him). Then Ali (may Allah be pleased with him) sent word to the rest of them: 'You have seen what happened between us and the people. Now stay wherever you wish until the Ummah of Muhammad (peace and blessings be upon him) agrees upon something. Between us and you is this covenant: as long as you do not block the roads, shed blood or kill anyone, we will not raise weapons against you; but if you do that, we will declare open war against you. Indeed, Allah does not love the treacherous.'" Sayyidah Aishah (may Allah be pleased with her) asked: "O Ibn Shaddad, did Ali (may Allah be pleased with him) (eventually) kill them?" I said: "By Allah, he did not attack them until they had blocked the roads, shed blood unjustly, martyred Ibn Khabbab, and regarded the ahl al-dhimmah (non-Muslim citizens) as fair game." She asked: "By Allah, truly?" I said: "By Allah, besides whom there is no god!" She asked: "What is this that has reached me from the people of Iraq, that they talk about Dhu al-Thudayyah, 'the man with the small breast'?" I said: "I saw him, and I stood with Ali (may Allah be pleased with him) by his body among the slain. Ali (may Allah be pleased with him) called the people and asked: 'Do you know him?' Most people said: 'I saw him praying in such-and-such mosque.' Apart from that, no firm identification came forward." She asked: "What did Ali say when he stood over him (his body), as the people of Iraq claim?" I said: "I heard him say: 'Sadaqa Allahu wa rasuluhu' (Allah and His Messenger have spoken the truth)." She asked: "Did you hear anything besides that?" I said: "No." She said: "True, Allah and His Messenger have spoken the truth. May Allah have mercy on Ali; it was his habit that whenever he saw something that pleased him, he would say: Allah and His Messenger have spoken the truth."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it, except for the mention of Dhu al-Thudayyah, which Imam Muslim recorded with many chains.
تخریج الحدیث: «حديث حسن، وهذا إسناد لا بأس برجاله، لكن عبد الله بن عثمان بن خثيم لم يسمع هذا الخبر من عبد الله بن شداد، بينهما فيه عبيدُ الله بن عياض القاريّ، كما في رواية غير الحاكم، وإن كان سماع ابن خُثيم من ابن شداد محتمل، لكن لم نقف له على رواية عنه مباشرة، وعُبيد الله بن عياض المذكور ثقة.» [ترقيم الرساله 2689] [ترقيم الشركة 2672] [ترقيم العلميه 2657]
Takhrij and Tahqiq of Hadith No. 2689 of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Manuscript variation: In manuscript (Z) this word has mistakenly become "wa-Yahya", which is a clear error.
(2) تحرَّف في (ز) إلى: ويحيى، وهو خطأ.
Grammatical point: In the manuscripts this word came as "wa-kataba" (in the third person), whereas we have recorded it in the first person (I wrote), according to al-Bayhaqi's "al-Sunan al-Kubra" (8/179-180). It is narrated the same way in Ibn 'Asakir's "Tarikh Dimashq" (27/102-103) via al-Bayhaqi.
(1) وقع في النسخ الخطية: وكتب، بصيغة الغائب، والمثبت بصيغة المتكلم من رواية البيهقي في "الكبرى" 8/ 179 - 180 عن أبي عبد الله الحاكم، وكذلك جاء في "تاريخ دمشق" لابن عساكر 27/ 102 - 103 حيث رواه من طريق البيهقي عن الحاكم.
Technical note: In the manuscripts it came as "fa-ba'athahu" (so he sent him), i.e. with a third-person pronoun, although nothing has been mentioned earlier for the pronoun to refer back to; therefore the correct text is according to al-Bayhaqi and Ibn 'Asakir, where the pronoun is omitted, and the object will be mentioned later, namely 'Abdullah bin 'Abbas (may Allah be pleased with them both).
(1) وقع في النسخ الخطية: فبعثه، بزيادة ضمير الغائب، ولا مذكورَ سابِقٌ فيعودَ عليه الضمير، والمثبت على الصواب من رواية البيهقي عن أبي عبد الله الحاكم، ومن طريقه أخرجه ابن عساكر، بحذف الضمير، وسيُذكر مفعولُه عندهما، وهو عبد الله بن عباس.
Omission (saqt): This part had dropped out of the manuscripts; we have included it with the help of the narrations of Imam al-Bayhaqi and Ibn 'Asakir.
(2) سقط من النسخ وأثبتناه من رواية البيهقي عن الحاكم، ومن طريقه ابن عساكر.
Grading: This hadith is "hasan", and there is no harm in its narrators.
Defect ('illah): Ibn Khuthaym's hearing of this report from 'Abdullah bin Shaddad is not established; between them is the intermediary 'Ubaydullah bin 'Iyad al-Qari, as stated explicitly in narrations other than Imam al-Hakim's. Although his hearing is possible, no direct narration of his from him has been found. The intermediary narrator 'Ubaydullah is thiqah.
Defect ('illah): Ibn Khuthaym's hearing of this report from 'Abdullah bin Shaddad is not established; between them is the intermediary 'Ubaydullah bin 'Iyad al-Qari, as stated explicitly in narrations other than Imam al-Hakim's. Although his hearing is possible, no direct narration of his from him has been found. The intermediary narrator 'Ubaydullah is thiqah.
(1) حديث حسن، وهذا إسناد لا بأس برجاله، لكن عبد الله بن عثمان بن خثيم لم يسمع هذا الخبر من عبد الله بن شداد، بينهما فيه عبيدُ الله بن عياض القاريّ، كما في رواية غير الحاكم، وإن كان سماع ابن خُثيم من ابن شداد محتمل، لكن لم نقف له على رواية عنه مباشرة، وعُبيد الله بن عياض المذكور ثقة.
Research note / Criticism: In Imam al-Hakim's chain Muhammad bin Kathir is called "al-'Abdi", which is questionable. The one well known for narrating from 'Abdullah bin Waqid (Abu Raja' al-Harawi), who is in this chain, is Muhammad bin Kathir "al-Missisi", not "al-'Abdi".
Ruling: Muhammad bin Kathir al-Missisi is weak (but taken into account in corroborations). It appears that the error of dropping 'Ubaydullah bin 'Iyad's name from the chain came from this narrator.
Ruling: Muhammad bin Kathir al-Missisi is weak (but taken into account in corroborations). It appears that the error of dropping 'Ubaydullah bin 'Iyad's name from the chain came from this narrator.
وما وقع في إسناد الحاكم هنا من نسبة محمد بن كثير عَبْديًّا فيه نظر، لأنَّ عبد الله بن واقد المذكور في الإسناد - وهو أبو رجاء الهروي - المشهور بالرواية عنه محمد بن كثير المِصِّيصي، وليس العَبْدي، وإذا ثبت ذلك فإنَّ محمد بن كثير المِصِّيصي ضعيف يعتبر به، فالظاهر أنَّ إسقاط ذكر عُبيد الله بن عياض جاء من قِبَله، والله تعالى أعلم.
Grading: Its chain is hasan.
Reference / Source: Imam Ahmad bin Hanbal narrated it in his "Musnad" (2/656) via Ishaq bin 'Isa al-Tabba', from Yahya bin Sulaym, from Ibn Khuthaym ('Abdullah bin 'Uthman), from 'Ubaydullah bin 'Iyad, from 'Abdullah bin Shaddad.
Reference / Source: Imam Ahmad bin Hanbal narrated it in his "Musnad" (2/656) via Ishaq bin 'Isa al-Tabba', from Yahya bin Sulaym, from Ibn Khuthaym ('Abdullah bin 'Uthman), from 'Ubaydullah bin 'Iyad, from 'Abdullah bin Shaddad.
وأخرجه أحمد 2/ (656) عن إسحاق بن عيسى الطبّاع، عن يحيى بن سُليم، عن ابن خُثيم، عن عبيد الله بن عياض، عن عبد الله بن شداد. وإسناده حسن.