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)
ذكر مناقب ضرار بن الأزور الأسدي الشاعر رضى الله عنه
Virtues of Dirar bin al-Azwar al-Asadi, the poet (may Allah be pleased with him)
Hadith Number: 5111
قال ابن إسحاق: وحدثني عبد الله بن ابي بكر بن محمد بن عمرو بن حزم، عن عمرة، عن عائشة: ان رسول الله ﷺ بعث إلى السرية الذين اصابوا مال ابي العاص، وقال لهم:"إن هذا الرجل منا حيث قد علمتم، وقد اصبتم له مالا، فإن تحسنوا تردوا عليه الذي له، فإنا نحب ذلك، وإن ابيتم ذلك فهو فيء الله الذي افاءه عليكم، فانتم احق به" قالوا يا رسول الله، بل نرده عليه. قال: فردوا عليه ماله، حتى إن الرجل لياتي بالحبل وياتي الرجل بالشنة والإداوة، حتى إن احدهم لياتي بالشظاظ (1)، حتى ردوا عليه ماله باسره لا يفقد منه شيئا، ثم احتمل إلى مكة، فادى إلى كل ذي مال من قريش ماله ممن كان ابضع معه، ثم قال: يا معشر قريش، هل بقي لاحد منكم عندي مال لم ياخذه؟ قالوا: لا، فجزاك الله خيرا، فقد وجدناك وفيا كريما، قال: فإني اشهد ان لا إله إلا الله وان محمدا عبده ورسوله، وما منعني من الإسلام عنده إلا تخوفا ان تظنوا اني إنما اردت اخذ اموالكم، فلما اداها الله ﷿ إليكم، وفرغت منها اسلمت، ثم خرج حتى قدم على رسول الله ﷺ (2).
It is narrated from Sayyidah Aishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) sent a message to the detachment (sariyyah) that had seized the wealth of Abu al-As, and said to them: "This man is connected to us, as you know, and you have taken his wealth. If you do good and return his wealth to him, we would love that; but if you refuse to return it, then it is the fay' wealth from Allah which He has granted you, and you are more entitled to it." The Companions said: O Messenger of Allah! We will return his wealth to him. The narrator says: They returned all his wealth, to the extent that whoever had a rope brought the rope, and whoever had an old leather waterskin or a water vessel brought it, until someone even brought a wooden peg (used in a camel saddle), until they returned his wealth in full and not the slightest thing of it was lost. Then he set off for Makkah and delivered to every owner of wealth among Quraysh who had sent goods for trade with him his wealth. Then Abu al-As called out: "O people of Quraysh! Does any of you have any wealth remaining with me that he has not received?" They said: No, may Allah reward you well; we have found you true to your word and most noble. Then he said: "I bear witness that there is no deity worthy of worship except Allah, and that Muhammad (peace and blessings be upon him) is His servant and His Messenger. Nothing prevented me from accepting Islam while with you in Makkah except the fear that you would think I only wanted to consume your wealth. Now that Allah has had it returned to you and I am free of that responsibility, I accept Islam." Then he left there and emigrated to the Messenger of Allah (peace and blessings be upon him).
تخریج الحدیث: [ترقيم الرساله 5111] [ترقيم الشركة 5071/3]
Takhrij and Tahqiq of Hadith No. 5111 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
Linguistic note: "Al-shizaz": the stick or rod that is inserted into the loop of a "juwaliq" (a large sack or bag). A "juwaliq" is a container or bag for goods made of leather, cloth and the like.
(1) الشِّظاظ: العُودُ الذي يُدخَل في عُروة الجُوالِق، وهو الوعاء من جلود وثياب وغيرها.
Technical note / Defect ('illah): The narrators of this chain are "la ba'sa bihim", but what is "mahfuz" (preserved) in it is that it is narrated from Ibn Ishaq, from Abd Allah bin Abi Bakr bin Muhammad bin 'Amr bin Hazm, in "mursal" form. It mentions neither 'Amrah (bint Abd al-Rahman bin Sa'd bin Zurarah) nor 'A'ishah (may Allah be pleased with her), as all the other students of Ibn Ishaq narrated it from him (in mursal form). The author (al-Hakim) himself narrated it correctly (as mursal) in his book "Maghazi Ibn Ishaq", as al-Bayhaqi reported from him in "al-Sunan al-Kubra" (9/143) and "Dala'il al-Nubuwwah" (4/85) (and by the same route Ibn 'Asakir recorded it in "Tarikh Dimashq" 67/14). Imam al-Bayhaqi pointed out in his "Sunan" (9/95) this difference (connected versus mursal) between al-Hakim's narration in "Maghazi Ibn Ishaq" and his narration in "al-Mustadrak" regarding the story of Abu al-'As.
(2) إسناده رجاله لا بأس بهم، لكن المحفوظ فيه أنه عن ابن إسحاق، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حَزْم، مرسلًا، ليس فيه ذكر عَمْرة - وهي بنت عبد الرحمن بن سعْد بن زُرارة - ولا عائشة كما رواه سائر أصحاب ابن إسحاق عنه، وقد رواه المصنِّف على الصواب في "مغازي ابن إسحاق" بروايته كما رواه عنه البيهقي في "سننه الكبرى" 9/ 143، وفي "دلائل النبوة" 4/ 85، ومن طريقه أخرجه ابن عساكر في "تاريخ دمشق" 67/ 14، وقد أشار البيهقي في "سننه" 9/ 95 إلى ذلك التغاير في الوصل والإرسال بين رواية الحاكم في "مغازي ابن إسحاق" وبين روايته في "المستدرك" فيما يتعلق بقصة أبي العاص.
Reference / Source: Ibn 'Asakir narrated it (in the correct form) in "Tarikh Dimashq" (67/12) through Ridwan bin Ahmad al-Saydalani, from Ahmad bin Abd al-Jabbar, from Yunus bin Bukayr, from Ibn Ishaq, from Abd Allah bin Abi Bakr, in "mursal" form.
وأخرجه على الصواب ابن عساكر في "تاريخ دمشق" 67/ 12 من طريق رضوان بن أحمد الصيدلاني، عن أحمد عبد الجبار، عن يونس بن بُكَير، عن ابن إسحاق، عن عبد الله بن أبي بكر مرسلًا.
Reference / Source: Likewise Ibn Hisham narrated it in "al-Sirah al-Nabawiyyah" (1/658) from Ziyad al-Bakka'i, al-Tabari in his "Tarikh" (2/471-472) by way of Salamah bin al-Fadl al-Abrash, and al-Tabarani in "al-Mu'jam al-Kabir" (22/1050) by way of Muhammad bin Salamah al-Harrani. All of them narrate it from Ibn Ishaq, and he from Abd Allah bin Abi Bakr, in "mursal" form.
Corroborating chains and supporting reports: It is supported (as a shahid) by the "mursal" narration of Musa bin 'Uqbah from al-Zuhri (see: al-Bayhaqi's "Dala'il al-Nubuwwah" 4/174), and its narrators are "thiqah" (trustworthy). However, that narration (of Musa bin 'Uqbah) does not mention Abu al-'As's embracing Islam.
Corroborating chains and supporting reports: It is supported (as a shahid) by the "mursal" narration of Musa bin 'Uqbah from al-Zuhri (see: al-Bayhaqi's "Dala'il al-Nubuwwah" 4/174), and its narrators are "thiqah" (trustworthy). However, that narration (of Musa bin 'Uqbah) does not mention Abu al-'As's embracing Islam.
وكذلك أخرجه ابن هشام في "السيرة النبوية" 1/ 658 عن زياد البكائي، والطبري في "تاريخه" 2/ 471 - 472 من طريق سلمة بن الفضل الأبرش، والطبراني في "الكبير" 22/ (1050) من طريق محمد بن سَلَمة الحرَّاني، كلهم عن ابن إسحاق، عن عبد الله بن أبي بكر مرسلًا. ويشهد له مرسل موسى بن عقبة عن الزهري عند البيهقي في "دلائل النبوة" 4/ 174، ورجاله ثقات. لكن ليس فيه إسلام أبي العاص.
Corroborating chains and supporting reports: The whole of this story is supported (as a shahid) by the "mursal" narration of Imam al-Sha'bi found in Ibn Hisham (1/659), Ibn Sa'd's "al-Tabaqat" (5/7) and Ibn 'Asakir (67/13 and 14), and its narrators are "thiqah" (trustworthy).
ويشهد له بأجمعه مرسلُ الشعبي عند ابن هشام 1/ 659، وابن سعد في "طبقاته" 5/ 7، وابن عساكر 67/ 13 و 14. ورجاله ثقات.
Linguistic note: "Al-shannah" means "a water-skin" (al-qirbah).
والشَّنّة: القِربة.
Linguistic note: "Al-idawah": a small leather vessel used for water.
والإداوة: إناء صغير من جلد يُتخذ للماء.