Chapters
Hadith
Narrators
Biography: Imam Hakim (rh)
المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب الهجرة
Book of the Hijrah
تعاقب سراقة رسول الله وسوخ يدي فرسه عند رؤيته
Suraqah pursuing the Messenger of Allah (peace and blessings be upon him) and the forelegs of his horse sinking when he saw him
Show diacritics
Hadith Number: 4315
اخبرني ابو عبد الله محمد بن احمد بن إسحاق الاصبهاني، حدثنا الحسن بن الجهم بن جبلة التيمي (1)، حدثنا موسى بن المساور، حدثنا عبد الله بن معاذ الصنعاني، عن معمر بن راشد، عن الزهري، قال: اخبرني عبد الرحمن بن مالك المدلجي - وهو ابن اخي سراقة بن جعشم - ان اباه اخبره، انه سمع سراقة بن جعشم يقول: جاءتنا رسل كفار قريش يجعلون في رسول الله ﷺ وابي بكر دية لكل واحد منهما لمن قتلهما او اسرهما، فبينا انا جالس في مجلس من مجالس قومي من بني مدلج، اقبل منهم رجل حتى قام علينا، فقال: يا سراقة، إني رايت آنفا اسودة بالساحل، اراها محمدا واصحابه، قال سراقة: فعرفت انهم هم، فقلت لهم: إنهم ليسوا بهم، ولكني رايت فلانا وفلانا انطلقوا بغاة. قال: ثم ما لبثت في المجلس إلا ساعة حتى قمت فدخلت بيتي، فامرت جاريتي ان تخرج إلي فرسي، وهي وراء، اكمة، فحبستها علي، واخذت رمحي، فخرجت من ظهر البيت فخططت بزجه إلى الارض وخفضت عالية الرمح، حتى اتيت فرسي فركبتها فدفعتها (1) تقرب بي، حتى رايت اسودتهما، فلما دنوت منهم حيث اسمعهم الصوت عثر فرسي، فخررت عنها، فقمت فاهويت بيدي إلى كنانتي فاستخرجت الازلام، فاستقسمت بها، فخرج الذي اكره ان لا اضرهم، فعصيت الازلام فركبت فرسي فدفعتها تقرب بي، حتى إذا دنوت منهم سمعت قراءة النبي ﷺ، وهو لا يلتفت وابو بكر يكثر الالتفات، فساخت يدا فرسي في الارض حتى بلغتا الركبتين، فخررت عنها، ثم زجرتها فنهضت، فلم تكد تخرج يداها، فلما استوت قائمة إذا ليديها عثان (2) ساطع في السماء - قال عبد الله: يعني الدخان الذي يكون من غير نار - ثم اخرجت الازلام، فاستقسمت بها، فخرج الذي اكره ان لا اضرهما، فناديتهما بالامان فوقفا، فركبت فرسي حتى جئتهما، فوقع في نفسي حين لقيت ما لقيت من الحبس عليهم ان سيظهر امر رسول الله ﷺ، فقلت: إن قومك قد جعلوا فيك الدية، واخبرتهم من اخبار سفرهم وما يريد الناس بهم، وعرضت عليهم الزاد والمتاع، فلم يرزؤوني شيئا، ولم يسالوني إلا ان قالوا: اخف عنا، فسالت رسول الله ﷺ ان يكتب لي كتاب موادعة آمن به، فامر عامر بن فهيرة مولى ابي بكر فكتب لي في رقعة من ادم، ثم مضيا (3).
هذا حديث صحيح على شرط الشيخين ولم يخرجاه (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4269 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Suraqah bin Ju'shum (may Allah be pleased with him) that the messengers of the disbelievers of Quraysh came to us announcing that, for each of the Messenger of Allah (peace and blessings be upon him) and Abu Bakr (may Allah be pleased with him), whoever killed or captured them would be given the blood money (one hundred camels). Suraqah says: I was sitting in one of the gatherings of my people, Banu Mudlij, when a man from among them came, stood over us and said: "O Suraqah! I have just seen some figures (people) on the coast; I think they are Muhammad and his companions." Suraqah says: I understood that it was them, but I said to them (to conceal the truth): "It is not them; rather you must have seen so-and-so and so-and-so, who have gone out searching for something they lost." Then I stayed in the gathering for a little while, then got up, went to my house and ordered my slave-girl to bring my mare out from behind the hillock and keep it ready for me there. I took my spear and went out from the back of the house, dragging the lower end of the spear along the ground and keeping its upper part lowered (so that no one would notice), until I reached my mare, mounted it and drove it fast until I could see their figures. When I got close enough to them that my voice could reach them, my mare stumbled and I fell off it. I got up, put my hand into my quiver, took out the divining arrows and cast lots with them as to whether I would be able to harm them or not; and out came the arrow I disliked (that is, that I would not be able to harm them). I disobeyed the divining arrows, mounted the mare again and drove it on, until, when I came very close to them, I heard the recitation of the Prophet (peace and blessings be upon him). He (peace and blessings be upon him) (was absorbed in recitation and) was not looking around, while Sayyiduna Abu Bakr (may Allah be pleased with him) was turning to look back frequently. Suddenly both front legs of my mare sank into the ground up to the knees, and I fell. I scolded the mare and she stood up, but she could hardly pull her legs out. When she stood upright, from the marks of her legs "uthan" (smoke) rose up towards the sky (the narrator Abdullah says: this means smoke that comes without fire). I took out the divining arrows again, and again out came what I disliked. Then I called out to them offering safety, and they stopped. I rode my mare until I reached them, and when I saw such obstacles against my reaching them, it became firm in my heart that the religion of the Messenger of Allah (peace and blessings be upon him) would soon prevail. I said: "Your people have fixed a blood money for your life," and I informed them of the people's intentions. I offered them provisions and goods, but they accepted nothing from me; they only said: "Keep our matter secret (from Quraysh)." Then I requested the Messenger of Allah (peace and blessings be upon him) to write me a document of safety, so he (peace and blessings be upon him) ordered Amir bin Fuhayrah, the freed slave of Sayyiduna Abu Bakr (may Allah be pleased with him), and he wrote a letter of safety for me on a piece of leather. Then the two of them went on their way. This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.


تخریج الحدیث: «حديث صحيح، وهذا إسناد حسن من أجل الحسن بن الجهم وموسى بن المُساوِر، وقد توبعا.» [ترقيم الرساله 4315] [ترقيم الشركة 4292] [ترقيم العلميه 4269]
Takhrij and Tahqiq of Hadith No. 4315 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
Note / Clarification: (1) In a copy noted in the margin of manuscript (B), this word comes in both places as "fa-rafa'tuha" (with ra', from raf'), and it is likewise so in the narration of Sahih al-Bukhari. Ibn al-Athir explained it by saying: "That is, I made her (the she-camel) go at a brisk pace (spurred her on); this pace is above the ordinary gait and below running." Al-Ayni said: It is also narrated with dal ("fa-dafa'tuha").
(1) جاء في نسخة على هامش (ب) في الموضعين: فرفعتها، بالراء من الرفع، وهو كذلك في رواية البخاري، وفسّرها ابن الأثير بقوله: أي: كلّفتها المرفوع من السير، وهو فوق الموضوع، ودون العَدْو. قال العيني: ويُروى بالدال.
Note / Clarification: (2) In the manuscripts it is "ghubar" (dust), and in manuscript (B) it is "uthan ghubar". In manuscript (Z) the word "uthan" is written above the word "ghubar", as if indicating that the word should be corrected to "uthan". And the explanation of Abd Allah bin Mu'adh, which comes a line later, also indicates that the correct word is "uthan", because "al-uthan" means "smoke" (al-dukhan), in both pattern and meaning.
(2) في النسخ الخطية: غبار، وفي (ب): عثان غبار، وكتبت "عثان" في (ز) فوق كلمة "غبار"، كأنها إشارة إلى تصحيح اللفظة إلى: عثان، وتفسير عبد الله بن معاذ الآتي بعد سطرٍ يدلُّ على صحة كونها "عثان" لأنَّ العثان هو الدخان، وزنًا ومعنًى.
Grading: (3) This hadith is sahih, and this chain is hasan because of "al-Hasan bin al-Jahm" and "Musa bin al-Musawir", and both of them have been corroborated.
(3) حديث صحيح، وهذا إسناد حسن من أجل الحسن بن الجهم وموسى بن المُساوِر، وقد توبعا.
Reference / Source: Ahmad (29/17591) and Ibn Hibban (6280) narrated it through the route of Abd al-Razzaq from Ma'mar, with this same chain.
Details of the narration: This narration will come later (no. 4474) through the route of Uqayl bin Khalid from al-Zuhri, briefly mentioning the "reward" (ju'alah) fixed by the polytheists for killing or capturing the Prophet (peace and blessings be upon him) or Abu Bakr (may Allah be pleased with him).
وأخرجه أحمد 29/ (17591)، وابن حبان (6280) من طريق عبد الرزاق عن معمر، بهذا (29) (17591) (6280) الإسناد. وسيأتي برقم (4474) من طريق عُقيل بن خالد عن الزُّهْري، مختصرًا بذكر جعالة المشركين لمن قتل النبي ﷺ أو أبا بكر أو أسرهما.
Note / Clarification: "Aswidah": it is the plural of "sawad", and it means a "person" (his silhouette/shadow).
أسْوِدَة: هو جمع سواد، وهو الشخص.
Note / Clarification: "Al-akamah": a mound that is raised above the ground on all sides.
والأكمة: الرابية المرتفعة عن الأرض من جميع جوانبها.
Note / Clarification: "Khatattu bi-zujjihi" means: I lowered the bottom end of the spear (brought it close to the ground); and "al-zujj" is the iron piece at the bottom end of the spear.
وخططت بزُجّه، أي: أمكنتُ أسفله، والزُّجُ: الحديدة التي في أسفل الرمح.
Note / Clarification: "Khafadtu aliyahu" means: I lowered the top part of the spear so that its gleam would not be seen by those far away, because he (Suraqah) did not want anyone to follow him and share with him in the reward (ju'alah).
وخفضتُ عاليه، أي: أعلى الرمح، لئلا يظهر بَرِيقُه لمن بَعُد منه، لأنه كره أن يتبعه أحد فيَشْرَكَه في الجعالة.
Note / Clarification: His word "tuqarribu bi": it is derived from "taqrib", which is travelling at a pace below running and faster than the ordinary gait.
وقوله: "تُقرِّب بي": من التقريب، وهو السير دون العدو وفوق العادة.
Note / Clarification: His word "fa-kharartu anha" means: I fell off it (the mount).
وقوله: "فخررتُ عنها"، أي: سقطت.
Note / Clarification: "Al-azlam": arrows that have neither feathers nor heads. In the Jahiliyyah, "la" (no) and "na'am" (yes) were written on these arrows. When some matter unexpectedly arose for them, they would draw these arrows for an omen; if the "yes" arrow came out, they would carry out their intention, and if the "no" arrow came out, they would refrain from it.
والأزلام: السهام التي لا ريش لها ولا نَصل، وكان لهم في الجاهلية هذه الأزلام مكتوب عليها "لا" و "نعم" فإذا اتفق لهم أمر من غير قصد كانوا يخرجونها، فإذا خرج ما عليه "نعم" مضى على عزمه، وإن خرج "لا" انصرف عنه.
Note / Clarification: His word "lam yarza'uni": it is from "raza'ahu", meaning he took some of his wealth. The meaning is that the Prophet (peace and blessings be upon him) and his companion al-Siddiq (may Allah be pleased with him) took nothing from Suraqah's wealth, nor diminished it.
وقوله: "لم يرزؤوني": من رَزَأَهُ، أي: أصاب من ماله. يعني أنَّ النبي ﷺ وصاحبه الصديق لم يأخذا من ماله شيئًا ولم يَنقُصاهُ.
Note / Clarification: (1) (Al-Hakim's claim that al-Bukhari did not narrate it is not correct.) Rather, al-Bukhari did narrate it, as will come later (no. 4474), so this "istidrak" (supplement) against him does not stand.
(1) بل قد أخرجه البخاري كما سيأتي برقم (4474)، فلا يُستدرك عليه.