المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
فضيلة أرض الشام .
The virtue of the land of Syria
Hadith Number: 4554
اخبرني محمد بن عبد الله الزاهد الاصبهاني ابو عبد الله، حدثنا ابو إسماعيل محمد بن إسماعيل السلمي، حدثنا إسحاق بن إبراهيم بن العلاء الزبيدي، حدثني عمرو بن الحارث الزبيدي، حدثني عبد الله بن سالم الاشعري، حدثني محمد بن الوليد بن عامر الزبيدي، حدثنا راشد بن سعد، ان ابا راشد حدثهم، يرده إلى معدي كرب بن عبد كلال، ان عبد الله بن عمرو بن العاص قال: سافرنا مع عمر بن الخطاب آخر سفرة إلى الشام، فلما شارفها اخبر ان الطاعون فيها، فقيل له: يا امير المؤمنين، لا ينبغي لك ان تهجم عليه، كما انه لو وقع وانت بها ما كان لك ان تخرج منها، فرجع متوجها إلى المدينة، قال: فبينا نحن نسير بالليل إذ قال لي: اعرض عن الطريق، فعرض وعرضت، فنزل عن راحلته، ثم وضع راسه على ذراع جمله، فنام ولم استطع انام، ثم ذهب يقول لي: ما لي ولهم ردوني عن الشام! ثم ركب فلم اساله عن شيء، حتى إذا ظننت انا مخالطو الناس قلت له: لم قلت ما قلت حين انتبهت من نومك؟ قال: إني سمعت رسول الله ﷺ يقول:"ليبعثن من بين حائط حمص والزيتون في البرث (1) الاحمر سبعون (2) الفا ليس عليهم حساب"، ولئن رجعني الله من سفري هذا لاحتملن عيالي واهلي ومالي حتى انزل حمص، فرجع من سفره ذلك، وقتل، رضوان الله عليه (3)
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4504 - بل منكر
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4504 - بل منكر
It is narrated from Sayyiduna Abdullah bin Amr bin al-As (may Allah be pleased with them both); he said: We travelled with Sayyiduna Umar bin al-Khattab (may Allah be pleased with him) on his last journey to Syria. When he drew near to Syria, he was informed that plague had spread there. It was said to him: O Amir al-Mu'minin, it is not proper for you to enter into this epidemic, just as, if you were there and the plague broke out, you should not leave it. So he turned back towards Madinah. The narrator said: We were travelling at night when he said to me: "Move off to one side of the road." He moved aside and I moved aside too. Then he dismounted from his mount, placed his head on the foreleg of his camel and slept, but I could not sleep. Then (on waking) he began to say: "What have I to do with those (people) who turned me back from Syria!" Then he mounted, and I did not ask him anything until, when I felt that we were about to reach the settled people, I said to him: Why did you say what you said when you woke from your sleep? He said: "Indeed, I heard the Messenger of Allah (peace and blessings be upon him) saying: 'Seventy thousand people will be raised up from the red soft ground between the wall of Hims and the olive trees, upon whom there will be no reckoning.' And if Allah brings me back safely from this journey, I will certainly take my family, my dependants and my wealth and settle in Hims." The narrator said: Then he returned from that journey and (some time later) was martyred, may Allah's pleasure be upon him.
This hadith has an authentic (sahih) chain, but the two Shaykhs (Bukhari and Muslim) did not record it.
تخریج الحدیث: «ضعيف لاضطرابه ونكارة متنه، إسحاق بن إبراهيم بن العلاء - وهو المعروف بابن زِبريق - مختلف فيه كما تقدم عند الحديث (907)، وقد تابعه أبو بكر بن أبي مريم - وهو الغسّاني - وهو ضعيف، إلَّا أنه خالفه في إسناده، حيث رواه عن راشد بن سعد عن حُمْرة بن عبد ...» [ترقيم الرساله 4554] [ترقيم الشركة 4530] [ترقيم العلميه 4504]
Takhrij and Tahqiq of Hadith No. 4554 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
Note / Clarification: "Al-barth": soft, level ground.
(1) البَرْث: الأرض اللينة المستوية.
Note / Clarification: In our manuscripts "sab'in" is written with ya' instead of waw, and what we have established from "Talkhis al-Dhahabi" is the correct usage, because it is the deputy agent (na'ib fa'il) of "la-yub'athanna" (and is therefore nominative).
(2) وقع في نسخنا الخطية: "سبعين" بالياء بدل الواو، والمثبت من "تلخيص الذهبي" هو الجادة، لأنّها نائب فاعل لقوله: "ليُبعَثنَّ".
Grading: This hadith is weak because of its inconsistency (idtirab) and the munkar nature of its text.
Technical note / Defect ('illah): There is disagreement about Ishaq bin Ibrahim bin al-Ala' (who is known as Ibn Zibriq), as has passed under hadith (907). He was corroborated by Abu Bakr bin Abi Maryam (al-Ghassani), who is weak, but he differed from him in the chain, for he narrated it as "Rashid bin Sa'd, from Humrah bin Abd Kulal, from Umar", thus dropping Abu Rashid al-Hubrani from the chain, mentioning Humrah in place of Ma'di Karib, and (stating) that it was Humrah who was with Umar on his journey; and he did not mention Abd Allah bin Amr bin al-As. Humrah and Ma'di Karib (the sons of Abd Kulal) are not well known. So this corroboration carries no weight; rather, the route of Ishaq is better than it. Another chain for this report has also come through the narration of Muhammad bin Isma'il bin Ayyash, from his father, from Damdam bin Zur'ah, from Shurayh bin Ubayd, from Abu Rashid al-Hubrani, from Ibn Umar; but according to Abu Hatim, Muhammad bin Isma'il bin Ayyash did not hear from his father, and he mentioned that people pressed him to narrate from him, so he narrated. Abu Dawud said: He was not up to that; I saw him. We say: And Amr bin Uthman al-Himsi used to reject him. So this route is also weak. From the mention of Abu Rashid al-Hubrani in it, it appears that it goes back to the chain of Rashid bin Sa'd; thus the defect of the report has become clear, namely the inconsistency (idtirab) of its chain.
Technical note / Defect ('illah): There is disagreement about Ishaq bin Ibrahim bin al-Ala' (who is known as Ibn Zibriq), as has passed under hadith (907). He was corroborated by Abu Bakr bin Abi Maryam (al-Ghassani), who is weak, but he differed from him in the chain, for he narrated it as "Rashid bin Sa'd, from Humrah bin Abd Kulal, from Umar", thus dropping Abu Rashid al-Hubrani from the chain, mentioning Humrah in place of Ma'di Karib, and (stating) that it was Humrah who was with Umar on his journey; and he did not mention Abd Allah bin Amr bin al-As. Humrah and Ma'di Karib (the sons of Abd Kulal) are not well known. So this corroboration carries no weight; rather, the route of Ishaq is better than it. Another chain for this report has also come through the narration of Muhammad bin Isma'il bin Ayyash, from his father, from Damdam bin Zur'ah, from Shurayh bin Ubayd, from Abu Rashid al-Hubrani, from Ibn Umar; but according to Abu Hatim, Muhammad bin Isma'il bin Ayyash did not hear from his father, and he mentioned that people pressed him to narrate from him, so he narrated. Abu Dawud said: He was not up to that; I saw him. We say: And Amr bin Uthman al-Himsi used to reject him. So this route is also weak. From the mention of Abu Rashid al-Hubrani in it, it appears that it goes back to the chain of Rashid bin Sa'd; thus the defect of the report has become clear, namely the inconsistency (idtirab) of its chain.
(3) ضعيف لاضطرابه ونكارة متنه، إسحاق بن إبراهيم بن العلاء - وهو المعروف بابن زِبريق - مختلف فيه كما تقدم عند الحديث (907)، وقد تابعه أبو بكر بن أبي مريم - وهو الغسّاني - وهو ضعيف، إلَّا أنه خالفه في إسناده، حيث رواه عن راشد بن سعد عن حُمْرة بن عبد كُلال عن عمر بن الخطاب، فأسقط من إسناده أبا راشد - وهو الحُبْراني - وذكر حُمْرة بدلٌ مَعْدي كرب، وأنَّ حُمْرة هو الذي كان مع عمر بن الخطاب في سفره، فلم يذكر عبدَ الله بن عمرو بن العاص، وحُمرة ومَعْدي كرب ابنا عبد كُلال ليسا بمشهورين، فهذه متابعة لا يُعتدّ بها، بل طريق إسحاق أحسن منها، وجاء لهذا الخبر إسناد آخر من رواية محمد بن إسماعيل بن عيّاش عن أبيه عن ضمضم بن زرعة عن شُريح بن عبيد عن أبي راشد الحُبْراني عن ابن عمر، لكن محمد بن إسماعيل بن عيّاش لم يسمع من أبيه فيما قاله أبو حاتم، وذكر أنهم حملوه على أن يُحدّث عنه فحدّث، وقال أبو داود: لم يكن بذاك، رأيتُه. قلنا: وكان عمرو بن عثمان الحمصي يدفعُه. فهذه الطريق ضعيفة أيضًا، ومن خلال ذكر أبي راشد الحُبْراني فيها يظهر أنَّ مرجعها إلى إسناد راشد بن سعد، فظهر بذلك علّة الخبر، وهي اضطراب إسناده.
Grading: Al-Dhahabi mentioned in "Talkhis al-Mustadrak" that this report is "munkar". Ibn Kathir reported from him in "Musnad al-Faruq" (1021) that he called it "mawdu'" (fabricated).
Important point: Ibn Kathir explained the reason for its being munkar, saying: Among what indicates that this hadith is munkar, strange and fabricated (as some of the great huffaz held) is that when the Commander of the Believers Umar (may Allah be pleased with him) came to Syria in the year of the conquest of Bayt al-Maqdis, it is not reported that he came to the land of Hims or entered it; had this (incident) been authentic, he would have come there, as its reporter claimed. And Allah knows best.
Important point: Ibn Kathir explained the reason for its being munkar, saying: Among what indicates that this hadith is munkar, strange and fabricated (as some of the great huffaz held) is that when the Commander of the Believers Umar (may Allah be pleased with him) came to Syria in the year of the conquest of Bayt al-Maqdis, it is not reported that he came to the land of Hims or entered it; had this (incident) been authentic, he would have come there, as its reporter claimed. And Allah knows best.
وقد ذكر الذهبي في "تلخيصه" أنَّ هذا الخبر منكر. ونقل عنه ابن كثير في "مسند الفاروق" (1021) أنه قال فيه: موضوع، وبيَّن ابن كثير وجه نكارته، فقال مما يدلُّ على نكارة هذا الحديث وغرابته وأنه موضوع كما زعمه بعض الحفاظ الكبار: أنَّ أمير المؤمنين عمر ﵁ لما عاد إلى الشام عام فتحه بيت المقدس لم يُنقل أنه جاء أرض حمص، ولا دخلها، فلو كان هذا صحيحًا لجاء إليها كما قاله من نقل عنه، والله أعلم.
Reference / Source: Al-Qadi Ahmad bin Kamil recorded it in "Fawa'id Hassan wa Maqtal Uthman" (12), and via him al-Khatib al-Baghdadi in "al-Muttafiq wa al-Muftariq" (1184), from Muhammad bin Isma'il al-Sulami, with this chain.
وأخرجه القاضي أحمد بن كامل في "فوائد حسان ومقتل عثمان" (12)، ومن طريقه الخطيب البغدادي في "المتفق والمفترق" [1184] عن محمد بن إسماعيل السُّلَمي، بهذا الإسناد.
Reference / Source: Al-Tabarani recorded it in "Musnad al-Shamiyyin" (1860), and via him Ibn Asakir in "Tarikh Dimashq" (15/182), from Amr bin Ishaq bin Ibrahim, from his father, with the same chain.
وأخرجه الطبراني في "مسند الشاميين" (1860)، ومن طريقه ابن عساكر في "تاريخ دمشق" 15/ 182 عن عمرو بن إسحاق بن إبراهيم، عن أبيه، به.
Reference / Source: Ahmad (1/120), al-Bazzar (317), al-Tabarani in "al-Shamiyyin" (1453), al-Isma'ili (as in "Musnad al-Faruq" 1020) and Ibn Asakir (15/180, 181) recorded it through several routes from Abu Bakr bin Abi Maryam, from Rashid bin Sa'd, from Humrah bin Abd Kulal, who said: Umar bin al-Khattab set out for Syria; and Humrah said in his narration: I heard him (Umar) say.
Technical note / Defect ('illah): Thus Ibn Abi Maryam made it a narration of Humrah bin Abd Kulal directly from Umar bin al-Khattab, rather than a narration of his brother Ma'di Karib from Abd Allah bin Amr bin al-As, and he did not mention Abu Rashid al-Hubrani either!
Technical note / Defect ('illah): Thus Ibn Abi Maryam made it a narration of Humrah bin Abd Kulal directly from Umar bin al-Khattab, rather than a narration of his brother Ma'di Karib from Abd Allah bin Amr bin al-As, and he did not mention Abu Rashid al-Hubrani either!
وأخرجه أحمد 1/ (120)، والبزار (317)، والطبراني في "الشاميين" (1453)، والإسماعيلي كما في "مسند الفاروق" لابن كثير (1020)، وابنُ عساكر 15/ 180 و 181 من طرق عن أبي بكر بن أبي مريم، عن راشد بن سعد، عن حُمرة بن عبد كُلال، قال: سار عمر بن الخطاب إلى الشام … وقال حمرة في روايته: فسمعتُه يقول (يعني عمر بن الخطاب)، فجعله ابن أبي مريم من رواية حمرة بن عبد كُلال عن عمر بن الخطاب مباشرة، وليس من رواية أخيه معدي كرب بن عبد كُلال عن عبد الله بن عمرو بن العاص، ولم يذكر أبا راشد الحُبْراني!
Reference / Source: Al-Tabarani recorded it in "al-Shamiyyin" (1658) from Amr bin Ishaq, from Muhammad bin Isma'il bin Ayyash, from his father, from Damdam, from Shurayh, from Abu Rashid al-Hubrani, from Ibn Umar, from Umar. Thus he made it a narration of Ibn Umar from Umar.
وأخرجه الطبراني في "الشاميين" (1658) عن عمرو بن إسحاق بن إبراهيم بن العلاء، عن محمد بن إسماعيل بن عيّاش، عن أبيه، عن ضمضم بن زرعة، عن شُريح بن عُبيد، عن أبي راشد الحُبْراني، عن ابن عُمر، عن عمر. فجعله من رواية ابن عُمر عن عمر.
