المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب المغازي والسرايا
Book of Military Expeditions and Raids
قتل على عمرو بن عبد ود رأس الكفار
Ali (may Allah be pleased with him) killing Amr bin Abd Wudd, the chief of the disbelievers
Hadith Number: 4375
حدثنا ابو العباس محمد بن يعقوب، حدثنا احمد بن عبد الجبار، حدثنا يونس بن بكير، عن ابن إسحاق، قال: كان عمرو بن عبد ود ثالث قريش (3)، وكان قد قاتل يوم بدر حتى اثبتته الجراحة، ولم يشهد احدا، فلما كان يوم الخندق خرج معلما ليرى مشهده، فلما وقف هو وخيله قال له علي: يا عمرو، قد كنت تعاهد الله لقريش ان لا يدعو رجل إلى خلتين إلا قبلت منه احداهما، فقال عمرو: اجل، فقال له علي: فإني ادعوك إلى الله ﷿ وإلى رسوله ﷺ والإسلام، فقال: لا حاجة لي في ذلك، قال: فإني ادعوك إلى البراز، قال: يا ابن اخي، لم؟ فوالله ما احب ان اقتلك، فقال علي: لكني والله احب ان اقتلك، فحمي عمرو فاقتحم عن فرسه فعقره، ثم اقبل فجاء إلى علي، وقال: من يبارز، فقام علي وهو مقنع في الحديد، فقال: انا له يا نبي الله، فقال: إنه عمرو بن عبد ود، اجلس، فنادى عمرو: الا رجل، فاذن له رسول الله ﷺ، فمشى إليه علي وهو يقول: لا تعجلن فقد اتا … ك مجيب صوتك غير عاجز ذو نية وبصيرة … والصدق منجا كل فائز إني لارجو ان اقيـ … م عليك نائحة الجنائز من ضربة نجلاء يب … قى ذكرها عند الهزاهز فقال له: عمرو: من انت؟ قال: انا علي، قال: ابن من؟ قال: ابن عبد مناف، انا علي بن ابي طالب، فقال: عندك يا ابن اخي من اعمامك من هو اسن منك، فانصرف فإني اكره ان اهريق دمك، فقال علي: لكني والله ما اكره ان اهريق دمك، فغضب، فنزل فسل سيفه كانه شعله نار، ثم اقبل نحو علي مغضبا واستقبله علي بدرقته، فضربه عمرو في الدرقة فقدها واثبت فيها السيف، واصاب راسه فشجه، وضربه علي على حبل العاتق، فسقط وثار العجاج، فسمع رسول الله ﷺ التكبير، فعرف ان عليا قتله، فثم يقول علي: اعلي يقتحم الفوارس هكذا … عني وعنهم اخروا اصحابي اليوم يمنعني الفرار حفيظتي … ومصمم في الراس ليس بنابي آلى ابن عبد حين شد الية … وحلفت فاستمعوا من الكذاب ان لا اصدق من يهلل فالتقى (1) … رجلان يضطربان كل ضراب فصدرت حين تركته متجدلا … كالجذع بين دكادك وروابي وعففت عن اثوابه ولو انني … كنت المقطر بزني (2) اثوابي عبد الحجارة من سفاهة عقله … وعبدت رب محمد بصواب ثم اقبل على نحو رسول الله ﷺ ووجهه يتهلل، فقال عمر بن الخطاب: هلا استلبته درعه، فليس للعرب درع خير (1) منها، فقال: ضربته فاتقاني بسواته، فاستحييت ابن عمي ان استلبه، وخرجت خيله منهزمة حتى اقحمت من الخندق (2).
Ibn Ishaq narrates that Amr bin Abd Wadd was counted among the three renowned horsemen of Quraysh. He fought at the Battle of Badr until wounds crippled him, because of which he could not take part in the Battle of Uhud. Then when the battle of the Trench took place, he came out wearing a special mark so that people might witness his bravery. When he came and halted with his horsemen, Sayyiduna Ali (may Allah be pleased with him) said to him: "O Amr! You made a pledge to Allah for the sake of Quraysh that whenever any man invited you to one of two things, you would certainly accept one of them." Amr said: Yes (that is correct). Sayyiduna Ali (may Allah be pleased with him) said: "I invite you to Allah, the Mighty and Majestic, to His Messenger (peace and blessings be upon him) and to Islam." He said: I have no need of that. He said: "Then I invite you to single combat (mubarazah)." He said: O my nephew! Why so? By Allah! I do not like to kill you. Sayyiduna Ali (may Allah be pleased with him) said: "But by Allah! I would like to kill you." Hearing this, Amr became enraged. He dismounted from his horse, hamstrung it (to cut off any thought of retreat), then advanced and challenged: Who will fight me? Sayyiduna Ali (may Allah be pleased with him), fully covered in iron (helmet and armor), stood up and said: O Prophet of Allah! I am ready to face him. He (peace and blessings be upon him) said: "He is Amr bin Abd Wadd; sit down." Amr called out loudly again: Is there no man? At this the Messenger of Allah (peace and blessings be upon him) gave Sayyiduna Ali (may Allah be pleased with him) permission, and he advanced towards him reciting these verses: "Do not be hasty, for the one answering your call has come to you, and he is not incapable; he is a man of sincere intention and insight, and truthfulness is the means of salvation for everyone who succeeds. I hope that I will raise over you the wailing of funeral mourners, with a gaping blow whose mention will remain forever in terrible battles." Amr asked: Who are you? He said: "I am Ali." He asked: Whose son? He said: "The son of Abd Manaf; I am Ali bin Abi Talib." He said: O my nephew! There are people in your family older than you; go back, for I dislike shedding your blood. Sayyiduna Ali (may Allah be pleased with him) said: "But by Allah! I do not at all dislike shedding your blood." Hearing this he became furious, got down from his mount and drew his sword, which was gleaming like a flame of fire. Then in a state of rage he rushed towards Sayyiduna Ali (may Allah be pleased with him). He blocked his blow with his shield. Amr struck the shield with such a forceful blow that he split it, and the sword, lodging in it, struck his head and wounded him. Then Sayyiduna Ali (may Allah be pleased with him) struck him on the neck, and he collapsed and a cloud of dust rose up. The Messenger of Allah (peace and blessings be upon him) heard the takbir and knew that Ali (may Allah be pleased with him) had killed him. At that time Sayyiduna Ali (may Allah be pleased with him) composed these verses: "Do horsemen charge at me like this? My companions have been kept away from me and from them. Today my sense of honor and a sharp sword that sinks into the head keep me from fleeing. Ibn Abd swore a false oath at that time, and I too swore an oath, so hear from this liar that I will not accept as truthful one who shows cowardice. Then two men met, striking each other with full force. I turned back when I had left him rolling in the dust, like a tree trunk lying between the hillocks and the level ground. I refrained from stripping his clothes, although if I had been the one thrown down, he would have stripped me of my clothes. He worshipped stones out of the foolishness of his mind, and I worshipped the Lord of Muhammad (peace and blessings be upon him) with insight." Then he came towards the Messenger of Allah (peace and blessings be upon him) with his face glowing with joy. Sayyiduna Umar bin al-Khattab (may Allah be pleased with him) said: Why did you not take off his coat of mail? The Arabs had no coat of mail better than it. He said: "I struck him and he became exposed, so I felt ashamed before my cousin to strip him of his clothing." After that, his fellow horsemen fled in defeat until they fell (while trying to save their lives) into the trench.
تخریج الحدیث: «رجاله لا بأس بهم، وقد سمعه ابن إسحاق - وهو محمد - من يزيد بن رومان عن عروة بن الزبير مرسلًا، وإسناده حسن إليه، وسمعه أيضًا من يزيد بن زياد المدني، عن محمد بن كعب القُرَظي وعثمان بن يهوذا، عن رجالٍ من قومه. ويغلب على الظن أنَّ هذا متصل، ويكون ...» [ترقيم الرساله 4375] [ترقيم الشركة 4352]
Takhrij and Tahqiq of Hadith No. 4375 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: (3) It is like this in the manuscripts, whereas in al-Bayhaqi's "Dala'il al-Nubuwwah" (3/ 437) the wording is "Faris Quraysh" (the horseman of Quraysh), and this seems more likely.
(3) كذا في النسخ الخطية، وفي "دلائل النبوة" للبيهقي 3/ 437: فارس قريش، وهو أوجه.
Technical note / Textual investigation: (1) In the manuscripts the wording is "يُهلِّل بالتُّقى" (he raises his voice with piety); perhaps its meaning is: "one who raises his voice and openly proclaims piety", with what follows being a new sentence.
Important point: However, the text established here is taken from the other sources documenting the report and from al-Suhayli's "al-Rawd al-Unuf", and it is better and more fitting.
Important point: However, the text established here is taken from the other sources documenting the report and from al-Suhayli's "al-Rawd al-Unuf", and it is better and more fitting.
(1) في النسخ الخطية: يُهلِّل بالتُّقى. ولعلّ معناه: من يرفع صوته ويصدع بالتقوى، ويكون ما بعده مستأنفًا، والمثبت من سائر مصادر تخريج الخبر، ومن "الروض الأنف" للسُّهيلي، وهو أحسن وأوجه.
Note / Clarification: (2) (The word means): he stripped me (of my gear).
(2) أي: سلبني.
Technical note / Textual investigation: (1) In the manuscripts it occurs as "درعًا خيرًا" (in the accusative). What we have established is taken from al-Bayhaqi's narration from Abu 'Abd Allah al-Hakim in "al-Sunan al-Kubra" (9/ 308) and "al-Dala'il" (3/ 439), and it appears likewise in the other sources that documented this report; that is the correct reading.
(1) وقع في النسخ الخطية: درعًا خيرًا، بالنصب، والمثبت من رواية البيهقي في "السنن الكبرى" 9/ 308 و الدلائل 3/ 439 عن أبي عبد الله الحاكم، وكذلك جاء في سائر المصادر التي خرجت هذا الخبر، وهو الوجه.
Grading: (2) There is no harm in its narrators (la ba'sa bihim).
Technical note / Connection of the chain: Ibn Ishaq (Muhammad bin Ishaq) heard it from Yazid bin Ruman, from 'Urwah bin al-Zubayr, as "mursal", and its chain up to him ('Urwah) is "hasan". Ibn Ishaq also heard it from Yazid bin Ziyad al-Madani, from Muhammad bin Ka'b al-Qurazi and 'Uthman bin Yahudha, from men of his people.
Important point: The strong likelihood is that this is "muttasil" (connected), and that Muhammad bin Ka'b and 'Uthman heard it from those who were taken captive on the day of Qurayzah and were not killed because they had not yet reached puberty (lam yakun anbata). If that is established, the chain is "hasan". And Allah the Exalted knows best.
Technical note / Connection of the chain: Ibn Ishaq (Muhammad bin Ishaq) heard it from Yazid bin Ruman, from 'Urwah bin al-Zubayr, as "mursal", and its chain up to him ('Urwah) is "hasan". Ibn Ishaq also heard it from Yazid bin Ziyad al-Madani, from Muhammad bin Ka'b al-Qurazi and 'Uthman bin Yahudha, from men of his people.
Important point: The strong likelihood is that this is "muttasil" (connected), and that Muhammad bin Ka'b and 'Uthman heard it from those who were taken captive on the day of Qurayzah and were not killed because they had not yet reached puberty (lam yakun anbata). If that is established, the chain is "hasan". And Allah the Exalted knows best.
(2) رجاله لا بأس بهم، وقد سمعه ابن إسحاق - وهو محمد - من يزيد بن رومان عن عروة بن الزبير مرسلًا، وإسناده حسن إليه، وسمعه أيضًا من يزيد بن زياد المدني، عن محمد بن كعب القُرَظي وعثمان بن يهوذا، عن رجالٍ من قومه. ويغلب على الظن أنَّ هذا متصل، ويكون محمد بن كعب وعثمان، سمعاه ممن كان سُبِيَ يومَ قُريظة ممَّن لم يكن أنبَتَ فلم يُقتل، فإن ثبت ذلك فالإسناد حسن، والله تعالى أعلم.
Reference / Source: Al-Bayhaqi narrated it in "al-Sunan al-Kubra" (6/ 308) and in "Dala'il al-Nubuwwah" (3/ 435 - 437) from Abu 'Abd Allah al-Hakim, from Abu al-'Abbas Muhammad bin Ya'qub, from Ahmad bin 'Abd al-Jabbar, from Yunus bin Bukayr, from Ibn Ishaq, who said: Yazid bin Ruman narrated to me from 'Urwah bin al-Zubayr; and (Ibn Ishaq) said: Yazid bin Ziyad narrated to me from Muhammad bin Ka'b al-Qurazi and 'Uthman bin Yahudha, from men of his people, who said: and he mentioned it. Al-Bayhaqi did not give its full wording in "al-Sunan".
وأخرجه البيهقي في "السنن الكبرى" 6/ 308، وفي "دلائل النبوة" 3/ 435 - 437 عن أبي عبد الله الحاكم، عن أبي العباس محمد بن يعقوب، عن أحمد بن عبد الجبار، عن يونس بن بكير، عن ابن إسحاق، حدثني يزيد بن رومان، عن عروة بن الزبير، قال - يعني ابن إسحاق -: وحدثني يزيد بن زياد، عن محمد بن كعب القرظي وعثمان بن يهوذا، عن رجال من قومه، قالوا: فذكره. ولم يسق البيهقي لفظه بتمامه في "السنن".
Reference / Source: Ibn 'Asakir narrated it in "Tarikh Dimashq" (42/ 77 - 78) by way of Ridwan bin Ahmad, from Ahmad bin 'Abd al-Jabbar, with the same chain that al-Bayhaqi gave in full.
وأخرجه ابن عساكر في "تاريخ دمشق" 42/ 77 - 78 من طريق رضوان بن أحمد، عن أحمد بن عبد الجبار، به كإسناده الذي ساقه البيهقي بتمامه.
Note / Clarification: "al-Khallah" (with a fathah on the kha'): it means a trait / habit.
الخَلَّة، بالفتح: الخَصْلة.
Note / Clarification: "Athbatathu al-jirahah": i.e. the wounds exhausted him so much that he was unable to stand up with them.
وأثبتته الجراحة، أي: أثخنته حتى لم يستطع أن يقوم معها.
Note / Clarification: "Mu'liman": i.e. he marked himself out in battle with a particular sign so that his position would be known.
ومُعلِمًا، أي: أعلم نفسه بعلامة في الحرب ليُعلم مكانه.
Note / Clarification: "al-Biraz": a verbal noun, in the sense of mubarazah (single combat).
والبراز: مصدر كالمبارزة.
Note / Clarification: "Iqtahama 'an farasihi": i.e. he jumped down quickly from his horse in battle.
واقتحم عن فرسه، أي: نزل عن فرسه في الحرب مسرعًا.
Note / Clarification: "al-Darbah al-najla'": a wide blow/wound.
والضربة النجلاء: الضربة الواسعة.
Note / Clarification: "al-Hazahiz": wars and hardships in which people are shaken.
والهزاهز: الحروب والشدائد التي يهتز فيها الناس.
Note / Clarification: "al-Daraqah": a shield made only of hides, with no wood or sinew in it.
والدَّرَقة: الترس الذي يكون من جلود ليس فيها خشب ولا عَصَب.
Note / Clarification: "Qaddaha": i.e. he cut it. "Habl al-'atiq": the sinew of the shoulder.
وقدَّها، أي: قطعها. وحبل العاتق: عَصَبُه.
Note / Clarification: "al-'Ajaj": dust.
والعَجَاج: الغبار.
Technical note / Linguistic investigation: His statement "akhkharu ashabi" means "ta'akhkharu" (they fell back). This follows the dialect of "akaluni al-baraghith" (attaching a plural marker to the verb along with a plural subject).
وقوله: أَخَّرُوا أصحابي، أي: تأخَّروا، وهو على لغة: أكلوني البراغيث.
Note / Clarification: "al-Hafizah": a term for keeping one's covenant, fulfilling one's pledge and holding fast to affection; or it means guarding and defending what is sacred during wars.
والحفيظة: اسم للمحافظة على العهد والوفاء بالعقد والتمسك بالوُد. أو المحافظة على المحارم ومنعها عند الحروب.
Note / Clarification: "al-Musammim": the sword that cuts through in a blow so decisively that it passes through the bones.
والمُصمِّ: هو السيف الماضي في الضربة الذي يمر في العِظام.
Note / Clarification: "al-Nabi": the sword that rebounds and does not cut through, or does not cut.
والنابي: هو الذي ارتد ولم يمض أو لم يقطع.
Note / Clarification: "al-Aliyyah": an oath.
والألية: اليمين.
Note / Clarification: "al-Mutajaddil": one thrown down on al-jadalah, i.e. the ground.
والمتجدِّل: المرمي على الجَدَالة، أي: الأرض.
Note / Clarification: "al-Dakadik": sand that has become compacted layer upon layer on the ground without rising very high.
والدَّكَادِك: ما التبد من الرمل بعضه فوق بعض بالأرض ولم يرتفع كثيرًا.
Note / Clarification: "al-Rawabi": elevated mounds of sand.
والروابي: ما أشرف من الرمل.
Note / Clarification: "al-Muqattar": one who has been thrown down on one of his two sides (qutrayhi).
والمُقطَّر: الذي أُلقي على أحد قُطريه، أي: جَنْبَيه.
Note / Clarification: "Aqhamat khayluhu": i.e. his horses ran off without a driver.
وأقْحمتْ خيله، أي: سارت بغير سائق.
