المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب المغازي والسرايا
Book of Military Expeditions and Raids
إرسال النبى صلى الله عليه وآله وسلم حذيفة بن اليمان لتفتيش حال العدو
The Prophet (peace and blessings be upon him) sending Hudhayfah bin al-Yaman to find out the state of the enemy
Hadith Number: 4371
اخبرنا ابو بكر احمد بن كامل القاضي، حدثنا عيسى بن عبد الله الطيالسي، حدثنا ابو نعيم الفضل بن دكين، حدثنا يوسف بن عبد الله بن ابي بردة، عن موسى بن [ابي] (1) المختار، عن بلال العبسي، عن حذيفة بن اليمان: ان الناس تفرقوا عن رسول الله ﷺ ليلة الاحزاب، فلم يبق معه إلا اثنا عشر رجلا فاتاني رسول الله ﷺ وانا جاثي من البرد، وقال:"يا ابن اليمان، قم فانطلق إلى عسكر الاحزاب، فانظر إلى حالهم" قلت: يا رسول الله، والذي بعثك بالحق، ما قمت إليك إلا حياء منك من البرد، قال:"فابرز الحرة وبرد الصبح (2)، انطلق يا ابن اليمان، فلا باس عليك من حر ولا برد حتى ترجع إلي". قال: فانطلقت إلى عسكرهم فوجدت ابا سفيان يوقد النار في عصبة حوله، قد تفرق الاحزاب عنه، قال: حتى إذا جلست فيهم، قال: فحس (3) ابو سفيان انه دخل فيهم من غيرهم، قال: ياخذ كل رجل منكم بيد جليسه، قال: فضربت بيدي على الذي عن يميني واخذت بيده، ثم ضربت بيدي على الذي عن يساري فاخذت بيده، فلبثت فيهم هنية ثم قمت، فاتيت رسول الله ﷺ وهو قائم يصلي، فاوما إلي بيده: ان ادن، فدنوت، ثم اوما إلي ايضا: ان ادن، فدنوت، حتى اسبل علي من الثوب الذي كان عليه وهو يصلي، فلما فرغ من صلاته، قال:"ابن اليمان، اقعد ما الخبر؟" قلت: يا رسول الله، تفرق الناس عن ابي سفيان، فلم يبق إلا عصبة توقد النار، قد صب الله عليه من البرد مثل الذي صب علينا، ولكنا نرجو من الله ما لا يرجو (1).
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4325 - صحيح
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4325 - صحيح
It is narrated from Sayyiduna Hudhayfah bin al-Yaman (may Allah be pleased with him) that on the night of (the Battle of) al-Ahzab the people had dispersed from the Messenger of Allah (peace and blessings be upon him) (due to the severe cold and fear), and only twelve men remained with him (peace and blessings be upon him). Then the Messenger of Allah (peace and blessings be upon him) came to me while I was sitting with my head between my knees because of the intensity of the cold. He (peace and blessings be upon him) said: "O son of al-Yaman! Get up and go to the camp of the Confederates (the army of the disbelievers), and see what state they are in." I said: O Messenger of Allah! By the One who sent you with the truth, I have stood up (to carry out your command) only out of shyness before you; otherwise the cold is very severe. He (peace and blessings be upon him) said: "Go out; this morning cold will not harm you. O son of al-Yaman! Go, and until you return to me, you will feel neither heat nor will the cold affect you." Sayyiduna Hudhayfah says: So I reached their camp and saw that Abu Sufyan was kindling a fire with a group around him, and the rest of the army had dispersed from there. He says: I went and sat among them, and Abu Sufyan sensed that a stranger had entered among them. He said: Let each one of you take hold of the hand of the companion sitting beside him (to identify him). Sayyiduna Hudhayfah says: (Acting cleverly) I immediately struck my hand on the hand of the man to my right and took hold of his hand, then I struck my hand on the man to my left and held his hand (so that they could not question me). I stayed among them for a little while, then got up from there and came to the Messenger of Allah (peace and blessings be upon him). He (peace and blessings be upon him) was standing in prayer. He (peace and blessings be upon him) signaled to me with his hand to come near. I came near, and he (peace and blessings be upon him) signaled again that I should come nearer, until he (peace and blessings be upon him) put over me the sheet that he (peace and blessings be upon him) had wrapped around himself during the prayer. When he (peace and blessings be upon him) finished his prayer, he said: "O son of al-Yaman! Sit down; what news have you brought?" I said: O Messenger of Allah! The people have dispersed from Abu Sufyan, and only a small group remains, warming themselves at a fire. Allah Almighty has sent upon them the same cold as was upon us, but the difference is that we hope from Allah what they do not hope (help and reward).
This hadith has an authentic (sahih) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
تخریج الحدیث: «حديث صحيح، وهذا إسناد وهم فيه عيسى بن عبد الله الطيالسي أو من دونه في تسمية شيخ أبي نعيم، فسمّاه يوسف بن عبد الله بن أبي بردة، وإنما هو يوسف بن صهيب كما في رواية أبي بكر بن أبي شيبة عن أبي نعيم، وكذلك رواه عُبيد الله بن موسى العبسي ...» [ترقيم الرساله 4371] [ترقيم الشركة 4348] [ترقيم العلميه 4325]
Takhrij and Tahqiq of Hadith No. 4371 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
Technical note / Textual investigation: (1) The word "أبي" had dropped out of the manuscripts, although it is necessary, as found in the sources that document this report, because the name of Abu Musa is "Badham" and his kunyah is "Abu al-Mukhtar" (so "Musa bin Abi al-Mukhtar" is correct). In al-Bayhaqi's "Dala'il al-Nubuwwah", narrated from Abu 'Abd Allah al-Hakim, the name is established correctly.
(1) سقطت لفظة "أبي" من النسخ الخطية، ولا بد منها كما جاء في مصادر تخريج الخبر، لأنَّ اسم أبي موسى باذام، وكنيته أبو المختار. وقد ثبت اسمه على الصواب في رواية البيهقي في "دلائل النبوة" عن أبي عبد الله الحاكم.
Note / Clarification: (2) This is how the wording appears in the manuscripts, and its meaning is as if: "ابرُز إلى الحرة مع البرد والصبح" (go out to the harrah in the cold and at dawn). The preposition (khafid) was dropped, so the following noun became accusative, and the noun after the waw is accusative as a "maf'ul ma'ahu" (object of accompaniment).
(2) كذا جاء في النسخ الخطية، وكأن معناه: ابرُز إلى الحرة مع البرد والصبح، فأسقط الخافض وبذلك ينتصب ما بعده، ونصب ما بعد الواو على أنه مفعول معه.
Note / Clarification: (3) That is: "hair" (sha'ar).
(3) أي: شَعَر.
Grading: (1) This hadith is sahih.
Technical note / Defect ('illah): In this chain, 'Isa bin 'Abd Allah al-Tayalisi or someone below him made an error (wahm) in naming Abu Nu'aym's shaykh: he called him "Yusuf bin 'Abd Allah bin Abi Burdah", whereas he is in fact "Yusuf bin Suhayb", as in the narration of Abu Bakr bin Abi Shaybah from Abu Nu'aym. Likewise 'Ubayd Allah bin Musa al-'Absi narrated it from Yusuf and said "Ibn Suhayb".
Important point: Moreover, there is no one among the narrators named "Yusuf bin 'Abd Allah bin Abi Burdah"; there is, however, "Yusuf bin Abi Burdah", but no narration of Abu Nu'aym from the latter is known.
Technical note / Defect ('illah): In this chain, 'Isa bin 'Abd Allah al-Tayalisi or someone below him made an error (wahm) in naming Abu Nu'aym's shaykh: he called him "Yusuf bin 'Abd Allah bin Abi Burdah", whereas he is in fact "Yusuf bin Suhayb", as in the narration of Abu Bakr bin Abi Shaybah from Abu Nu'aym. Likewise 'Ubayd Allah bin Musa al-'Absi narrated it from Yusuf and said "Ibn Suhayb".
Important point: Moreover, there is no one among the narrators named "Yusuf bin 'Abd Allah bin Abi Burdah"; there is, however, "Yusuf bin Abi Burdah", but no narration of Abu Nu'aym from the latter is known.
(1) حديث صحيح، وهذا إسناد وهم فيه عيسى بن عبد الله الطيالسي أو من دونه في تسمية شيخ أبي نعيم، فسمّاه يوسف بن عبد الله بن أبي بردة، وإنما هو يوسف بن صهيب كما في رواية أبي بكر بن أبي شيبة عن أبي نعيم، وكذلك رواه عُبيد الله بن موسى العبسي عن يوسف، فقال: ابن صهيب، على أنه ليس في الرواة من اسمه يوسف بن عبد الله بن أبي بردة، لكن يوسف بن أبي بردة، وهذا الأخير لا تُعرف رواية لأبي نعيم عنه.
Technical note / Narrator criticism and accreditation: Musa bin Abi al-Mukhtar (the name of Abu al-Mukhtar is Badham) was narrated from by Sufyan al-Thawri and Yusuf bin Suhayb, and Ibn Hibban mentioned him in "al-Thiqat", so he is "hasan al-hadith" in corroborating chains and supporting reports. Since this hadith has been narrated through other routes as well, this narration of his is made hasan by them.
Reference / Source: As al-Hafiz Ibn Hajar judged in "al-Matalib al-'Aliyah" (4273/ 1), where he graded the hadith hasan through this route.
Reference / Source: As al-Hafiz Ibn Hajar judged in "al-Matalib al-'Aliyah" (4273/ 1), where he graded the hadith hasan through this route.
وموسى بن أبي المختار - واسم أبي المختار باذام - روى عنه سفيان عنه سفيان الثوري ويوسف بن صهيب وذكره ابن حبان في "الثقات"، فهو حسن الحديث في المتابعات والشواهد، وقد روي هذا الحديث من وجوه أُخَر، فتحسّن بها روايته هذه، كما حكم به الحافظ ابن حجر في "المطالب العالية" (4273/ 1) حيث حسن الحديث من هذه الطريق.
Technical note / Hearing and connection: There is a disagreement about whether Bilal al-'Absi (Ibn Yahya) heard from Hudhayfah (may Allah be pleased with him). Ibn Ma'in stated definitively that his narration from Hudhayfah is "mursal". In the book of Ibn Abi Hatim there is: "I found him saying: It reached me from Hudhayfah." Ibn al-Qattan al-Fasi said: al-Tirmidhi authenticated his hadith, which means that in his view he heard from Hudhayfah.
Note / Clarification: We say: al-Hafiz Ibn Hajar likewise proceeded on (the view that he) heard from him in "al-Talkhis" (3/ 75), and graded this hadith of his hasan in "al-Matalib". Besides, he is not alone in narrating it from Hudhayfah (may Allah be pleased with him); rather, more than one person narrated it from him.
Note / Clarification: We say: al-Hafiz Ibn Hajar likewise proceeded on (the view that he) heard from him in "al-Talkhis" (3/ 75), and graded this hadith of his hasan in "al-Matalib". Besides, he is not alone in narrating it from Hudhayfah (may Allah be pleased with him); rather, more than one person narrated it from him.
وبلال العبسي - وهو ابن يحيى - مختلف في سماعه من حذيفة، فجزم ابن معين بأنَّ روايته عنه مرسلة، وفي كتاب ابن أبي حاتم: وجدته يقول: بلغني عن حذيفة، وقال ابن القطان الفاسي: صحح الترمذي حديثه، فمعتقده أنه سمع من حذيفة. قلنا: وكذا مشى على سماعه منه الحافظ ابن حجر في "التلخيص" 3/ 75، وحسّن حديثه هذا في "المطالب"، على أنه لم ينفرد به عن حذيفة فقد رواه عنه غير واحد.
Reference / Source: Al-Bayhaqi narrated it in "Dala'il al-Nubuwwah" (3/ 450) from Abu 'Abd Allah al-Hakim, with this chain.
وأخرجه البيهقي في "دلائل النبوة" 3/ 450 عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Abu Bakr bin Abi Shaybah narrated it in his "Musnad" (as in al-Busiri's "Ithaf al-Khiyarah" 4581/ 1 and al-Hafiz's "al-Matalib" 4273/ 1) from Abu Nu'aym al-Fadl bin Dukayn, from Yusuf bin Suhayb, from Musa bin Abi al-Mukhtar, likewise.
وأخرجه أبو بكر بن أبي شيبة في "مسنده" كما في "إتحاف الخيرة" للبوصيري (4581/ 1) و "المطالب" للحافظ (4273/ 1) عن أبي نعيم الفضل بن دكين، عن يوسف بن صهيب، عن موسى بن أبي المختار، به.
Reference / Source: Ibn Sa'd narrated it in "al-Tabaqat al-Kubra" (4/ 251) and al-Bazzar (2943) by way of 'Ubayd Allah bin Musa bin Abi al-Mukhtar, from Yusuf bin Suhayb, from Musa bin Abi al-Mukhtar, likewise.
وأخرجه ابن سعد في "الطبقات الكبرى" 4/ 251، والبزار (2943) من طريق عبيد الله بن موسى بن أبي المختار، عن يوسف بن صهيب، عن موسى بن أبي المختار، به.
Reference / Source: Muslim (1788) and Ibn Hibban (7125) narrated something similar by way of Yazid bin Sharik al-Taymi, from Hudhayfah bin al-Yaman (may Allah be pleased with him), without the story of Abu Sufyan sensing a stranger in his gathering. However, some of those who documented the hadith through this route mentioned it, such as al-Bazzar (2916) and Abu 'Awanah (6840). And Allah knows best.
Corroborating chains and supporting reports: Ahmad (38/ 23334) and others narrated it by way of Muhammad bin Ishaq (Yazid bin Ziyad from Muhammad bin Ka'b al-Qurazi from Hudhayfah), and he mentioned the hadith at length with an addition; its chain is "hasan".
Corroborating chains and supporting reports: Ahmad (38/ 23334) and others narrated it by way of Muhammad bin Ishaq (Yazid bin Ziyad from Muhammad bin Ka'b al-Qurazi from Hudhayfah), and he mentioned the hadith at length with an addition; its chain is "hasan".
وأخرجه بنحوه مسلم (1788)، وابن حبان (7125) من طريق يزيد بن شريك التيمي، عن حذيفة بن اليمان. دون قصة شعور أبي سفيان بوجود غريب في مجلسه، وذكرها بعض من خرّج الحديث من هذه الطريق كالبزار (2916)، وأبي عوانة (6840)، والله أعلم. وأخرجه أحمد 38/ (23334) وغيره، من طريق محمد بن إسحاق، قال: حدثني يزيد بن زياد، عن محمد بن كعب القرظي، عن حذيفة. فذكر الحديث بطوله وزيادة، وإسناده حسن.
Reference / Source: Abu 'Awanah narrated something similar in his "Sahih" (6842) and al-Bayhaqi in "al-Dala'il" (3/ 451) by way of 'Abd al-'Aziz (the nephew of Hudhayfah); Ibn Abi 'Umar al-'Adani in his "Musnad" (as in "Ithaf al-Khiyarah" 5788 and "al-Matalib al-'Aliyah" 4273/ 1) by way of al-Qasim bin 'Abd al-Rahman bin 'Abd Allah bin Mas'ud; and al-Bayhaqi in "al-Dala'il" (3/ 454) by way of Zayd bin Aslam. All three of them narrate it from Hudhayfah (may Allah be pleased with him).
Technical note / Defect ('illah): Al-Qasim and Zayd bin Aslam did not meet Hudhayfah (may Allah be pleased with him) (so it is munqati'), and the chain of 'Abd al-'Aziz (the nephew of Hudhayfah) is da'if because the narrator from him is majhul (unknown), and 'Abd al-'Aziz himself is also of unknown status. However, all these chains are usable as corroborating chains. And Allah knows best.
Technical note / Defect ('illah): Al-Qasim and Zayd bin Aslam did not meet Hudhayfah (may Allah be pleased with him) (so it is munqati'), and the chain of 'Abd al-'Aziz (the nephew of Hudhayfah) is da'if because the narrator from him is majhul (unknown), and 'Abd al-'Aziz himself is also of unknown status. However, all these chains are usable as corroborating chains. And Allah knows best.
وأخرجه بنحوه أيضًا أبو عوانة في "صحيحه" (6842)، والبيهقي في "الدلائل" 3/ 451 من طريق عبد العزيز بن أخي حذيفة، وابن أبي عمر العدني في "مسنده" كما في "إتحاف الخيرة" (5788)، و "المطالب العالية" (4273/ 1) من طريق القاسم بن عبد الرحمن بن عبد الله بن مسعود، والبيهقي في "الدلائل" 3/ 454 من طريق زيد بن أسلم ثلاثتهم عن حذيفة. والقاسم وزيد بن أسلم لم يدركا حذيفة وإسناد عبد العزيز ابن أخي حذيفة ضعيف لجهالة الراوي عنه، وفي عبد العزيز نفسه جهالة أيضًا، لكن تصلح هذه الأسانيد في المتابعات، والله أعلم.
