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 فتح أصبهان في إمارة النعمان بن مقرن
The conquest of Isfahan under the command of al-Nu'man bin Muqarrin (may Allah be pleased with him) and the practice of the Prophet (peace and blessings be upon him) for victory in battle
Hadith Number: 5362
حدثنا علي بن حمشاذ العدل، حدثنا علي بن عبد العزيز، حدثنا حجاج بن منهال، حدثنا حماد بن سلمة، حدثنا ابو عمران الجوني، عن علقمة بن عبد الله المزني، عن معقل بن يسار: ان عمر بن الخطاب شاور الهرمزان في اصبهان وفارس واذربيجان، فقال: يا امير المؤمنين، اصبهان الراس، وفارس واذربيجان الجناحان، فإذا قطعت احد الجناحين، ناء الراس (3) بالجناح، وإن قطعت الراس وقع (4) الجناحان، فابدا باصبهان، فدخل عمر المسجد، فإذا هو بالنعمان بن مقرن يصلي، فانتظره حتى قضى صلاته، فقال له: إني مستعملك، فقال: اما جابيا فلا، واما غازيا فنعم؟ قال: فإنك غاز، فسرحه، وبعث إلى اهل الكوفة ان يمدوه ويلحقوا به، وفيهم حذيفة بن اليمان والمغيرة بن شعبة والزبير بن العوام والاشعث بن قيس وعمرو بن معدي كرب وعبد الله بن عمرو، فاتاهم النعمان وبينه وبينهم نهر، فبعث إليهم المغيرة بن شعبة رسولا، وملكهم ذو الحاجبين (1)، فاستشار اصحابه، فقال: ما ترون، اقعد لهم في هيئة الحرب او في هيئة الملك وبهجته؟ فجلس في هيئة الملك وبهجته على سرير، ووضع التاج على راسه وحوله سماطين (2) عليهم ثياب الديباج، والقرطة، والاسورة، فجاء المغيرة بن شعبة، فاخذ بضبعيه وبيده الرمح والترس والناس حوله سماطين على بساط له، فجعل يطعنه برمحه، فخرقه لكي يتطيروا، فقال له ذو الحاجبين (3): إنكم يا معشر العرب اصابكم جوع شديد وجهد فخرجتم، فإن شئتم مرناكم ورجعتم إلى بلادكم، فتكلم المغيرة فحمد الله واثنى عليه، وقال: إنا كنا معشر العرب ناكل الجيف والميتة، وكان الناس يطؤونا ولا نطؤهم، فابتعث الله منا رسولا في شرف منا؛ اوسطنا حيا، واصدقنا حديثا، وإنه وعدنا ان هاهنا ستفتح علينا، وقد وجدنا جميع ما وعدنا حقا، وإني لارى هاهنا بزة وهيئة ما ارى من معي بذاهبين حتى ياخذوه، فقال المغيرة: فقالت لي نفسي: لو جمعت جراميزك فوثبت وثبة فجلست معه على السرير، إذ وجدت غفلة فزجروني (4)، وجعلوا يجؤونه، فقلت: ارايتم إن كنت انا استحمقت (1)، فإن هذا لا يفعل بالرسل، وإنا لا نفعل هذا برسلكم إذا اتونا، فقال: إن شئتم قطعنا إليكم، وإن شئتم قطعتم إلينا، فقلت: بل نقطع إليكم. فقطعنا إليهم، وصاففناهم فتسلسلوا كل سبعة في سلسلة، وخمسة في سلسلة، حتى لا يفروا، قال: فرامونا حتى اسرعوا فينا، فقال المغيرة للنعمان: إن القوم قد اسرعوا فينا، فاحمل، فقال: إنك ذو مناقب، وقد شهدت مع رسول الله ﷺ، ولكني انا شهدت رسول الله ﷺ إذا لم يقاتل اول النهار اخر القتال حتى تزول الشمس وتهب الرياح، وينزل النصر، فقال النعمان: يا ايها الناس، اهتز ثلاث هزات، فاما الهزة الاولى فليقض الرجل، حاجته، واما الثانية فلينظر الرجل في سلاحه وسيفه، واما الثالثة فإني حامل فاحملوا، فإن قتل احد فلا يلوي احد على احد، وإن قتلت فلا تلووا علي، وإني داع الله بدعوة، فعزمت على كل امرئ منكم لما امن عليها، فقال: اللهم ارزق اليوم النعمان شهادة بنصر المسلمين وافتح عليهم، فامن القوم، وهز لواءه ثلاث مرات، ثم حمل، فكان اول صريع، فذكرت وصيته فلم الو عليه، واعلمت مكانه، فكنا إذا قتلنا رجلا منهم شغل عنا اصحابه يجرونه، ووقع ذو الحاجبين (2) من بغلته الشهباء، فانشق بطنه، وفتح الله على المسلمين، فاتيت النعمان وبه رمق، فاتيته بماء فجعلت اصبه على وجهه اغسل التراب عن وجهه، فقال: من هذا؟ فقلت: معقل بن يسار، فقال: ما فعل الناس؟ فقلت: فتح الله عليهم، فقال: الحمد لله، اكتبوا بذلك إلى عمر، وفاضت نفسه، فاجتمع الناس إلى الاشعث بن قيس، قال: فاتينا ام ولده فقلنا: هل عهد إليك عهدا؟ قالت: لا، إلا سفيط له فيه كتاب، فقراته فإذا فيه: إن قتل فلان ففلان، وإن قتل فلان … (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5279 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5279 - سكت عنه الذهبي في التلخيص
It is narrated from Sayyiduna Ma'qil bin Yasar (may Allah be pleased with him) that Sayyiduna Umar bin al-Khattab (may Allah be pleased with him) consulted al-Hurmuzan about (the conquest of) Isfahan, Fars and Azerbaijan. He said: O Commander of the Faithful, Isfahan is the "head", and Fars and Azerbaijan are its two "wings". If you cut off one wing, the head will stay up with the other wing; but if you cut off the head, both wings will fall by themselves. So begin with Isfahan. Then Sayyiduna Umar entered the mosque and found al-Nu'man bin Muqarrin praying. He waited for him to finish his prayer and then said: I want to appoint you as governor (of a region). He replied: If it is for collecting taxes, then no; but if it is for jihad, then yes. Umar (may Allah be pleased with him) said: You are indeed a ghazi (fighter). So he dispatched him and sent word to the people of Kufah to reinforce him and join him. Among them were Hudhayfah bin al-Yaman, al-Mughirah bin Shu'bah, al-Zubayr bin al-Awwam, al-Ash'ath bin Qays, Amr bin Ma'dikarib and Abdullah bin Amr (may Allah be pleased with them). When al-Nu'man reached them, there was a river between them and the enemy. He sent al-Mughirah bin Shu'bah to them as an envoy. Their king was "Dhu al-Hajibayn" (the one with two bands). He consulted his companions: Should I sit before them (the Arabs) in the awe of war or in royal splendour and majesty? Then he sat on his throne in royal pomp and splendour, placed the crown on his head, and around him were two rows of courtiers wearing silk garments, earrings and bracelets. Al-Mughirah bin Shu'bah (may Allah be pleased with him) came with a spear and a shield in his hand, and people held him by his arms (to force him into these royal manners), while rows were lined up all around. He came piercing the carpet with his spear so that they would take it as a bad omen. Dhu al-Hajibayn said to him: O people of the Arabs, severe hunger and hardship have driven you to come here. If you wish, we will give you provisions and you can return to your land. Then al-Mughirah (may Allah be pleased with him) spoke; he praised and glorified Allah and said: We, the people of the Arabs, used to eat carrion and dead animals; people used to trample us and we could not trample anyone. Then Allah sent among us a Messenger who is the most honourable of us, of the noblest lineage and the most truthful. He promised us that this land would be conquered for us, and we have found all his promises to be true. Now I see here such goods and splendour that I do not think my companions will go back from here without taking it. Al-Mughirah said: I thought I would leap up at once and sit with him on the throne, but they rebuked me and shoved me. I said: If you consider me a fool, then do so, but envoys are not treated like this, and we do not treat your envoys like this when they come to us. Then he said: If you wish, you cross the river to us, or we will come to you. I said: We will come to you. So we crossed the river and formed our ranks. The enemy had bound seven men and five men together in single chains so that no one could flee. They shot arrows at us until many of us were wounded. Al-Mughirah said to al-Nu'man: The enemy has wounded us; now you should attack. Al-Nu'man said: You are a man of great merit and you took part in battles with the Messenger of Allah (peace and blessings be upon him), but I have seen the Messenger of Allah (peace and blessings be upon him): when he (peace and blessings be upon him) did not fight at the beginning of the day, he would delay it until the sun had passed its zenith, when the winds blew and the help of Allah descended. Then al-Nu'man said: O people, I will move the banner three times. At the first, let every man finish relieving himself; at the second, let every man check his weapons and his sword; and when I move it the third time, I will charge, so you charge too. If anyone is killed, let no one turn towards anyone, and even if I am killed, do not turn towards me. And I am making a supplication to Allah, to which all of you must say Amin. He supplicated: "O Allah, grant al-Nu'man martyrdom today along with the victory of the Muslims, and open the doors of success for them." Everyone said Amin. Then he waved the banner three times and charged, and he was the first to fall (be martyred). I remembered his instruction, so I did not turn towards him, but I marked his place. Then whenever we killed one of their men, they would become busy dragging him away and be distracted from us. Dhu al-Hajibayn fell from his white mule and his belly burst open, and Allah granted victory to the Muslims. Then I came to al-Nu'man, and there was still some breath left in him. I brought water and began pouring it on his face, washing away the dust. He asked: Who is this? I said: Ma'qil bin Yasar. He asked: What happened to the people? I said: Allah has granted them victory. He said: Al-hamdu lillah (praise be to Allah); write the news of it to Umar (may Allah be pleased with him). Then his soul departed. The people gathered around al-Ash'ath bin Qays. The narrator said: We went to his wife (umm walad) and asked: Did he leave any instruction? She said: No, except a small basket (sufayt) of his in which there is a document. We read it, and in it was written: If so-and-so is killed, then so-and-so will be commander after him, and if he is killed, then so-and-so.
تخریج الحدیث: «إسناده صحيح،أبو عِمران الجَوْني: هو عبد الملك بن حَبيب.» [ترقيم الرساله 5362] [ترقيم الشركة 5316] [ترقيم العلميه 5279]
Takhrij and Tahqiq of Hadith No. 5362 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: (3) Its meaning is: he rose heavily laden until he leaned over because of the load.
(3) معناه: نهض مُثقلًا حتى مالَ بالحِمل.
Note / Clarification: (4) In our manuscripts it came as "waqa'at" (in the feminine form), whereas what is well known in the language is that "janah" (wing) is masculine. Likewise, with all the others who recorded this hadith it came as "waqa'a al-janahan" (in the masculine form). However, what is in our manuscripts can be explained by interpreting "janah" in the sense of "yad" (hand), as Ibn Malik said in "Shawahid al-Tawdih" (p. 84) about some narrations in al-Bukhari of the hadith of the fly ("fa-inna fi ihda janahayhi da'an wa al-ukhra shifa'an", "for in one of its wings is disease and in the other is cure"): "janah" is masculine, but in a bird it is equivalent to the hand, so it may be made feminine by interpreting it as the hand.
(4) جاء في نسخنا الخطية: وقعت، بصيغة التأنيث، والمعروف في اللغة أنَّ الجناح مذكَّر، وكذلك جاء عند سائر من خرَّج هذا الحديث: وقع الجناحان، بصيغة التذكير، على أن ما وقع في نسخنا الخطية يمكن حمله على تأويل الجناح باليد، كما قال ابن مالك في "شواهد التوضيح والتصحيح" ص 84 في بعض روايات البخاري لحديث الذباب: "فإن في إحدى جناحيه داءً والأخرى شفاءً، قال: الجناح مذكَّر ولكنه في الطائر بمنزلة اليد، فجاز تأنيثه مؤولًا بها.
Note / Clarification: (1) In manuscripts (Z) and (B) this was corrupted into "al-janahayn"; the correction was made from (M) and al-Dhahabi's "Talkhis al-Mustadrak", and it seems to be like this in (S) as well.
(1) تحرَّف في (ز) و (ب) إلى: الجناحين، والتصويب من (م) و "تلخيص المستدرك" للذهبي وكأنها كذلك في (ص).
Note / Clarification: (2) It is in the accusative (nasb) because it is the direct object of an omitted verb, whose implied form is: "wa wada'a hawlahu simatayn" (and he placed around himself two rows). This sentence is joined to the sentence "wa wada'a al-taj 'ala ra'sihi" (and he placed the crown on his head). "al-simatan": the two sides.
(2) نصب لكونه مفعولًا به لفعل محذوف تقديره: ووضع حوله سِماطين، جملة معطوفة على جملة: ووضع التاجَ على رأسه. والسِّماطان: الجانبان.
Note / Clarification: (3) In the manuscripts this was corrupted into "al-janahayn"; the correction was made from "Talkhis al-Mustadrak".
(3) تحرَّف في نسخنا الخطية إلى: الجناحين، والتصويب من "تلخيص المستدرك".
Technical note / Defect ('illah): (4) The wording came like this in the source manuscripts of "al-Mustadrak", and it contains an omission which the preceding text indicates. It is made clear in Abu Nu'aym's "Akhbar Asbahan" (1/ 22), where he recorded it through the route of Hajjaj bin Minhal as well. Its wording is: "If you were to gather yourself together and leap, and sit with him (the king) on the throne so that they would take it as a bad omen. So I found a moment of inattention, leapt, and sat with him on the throne, and they rebuked him and trampled him."
(4) كذا جاءت العبارة في أصول "المستدرك"، وفيها حذفٌ يدل عليه ما تقدَّم، وقد جاء مبينًا في "أخبار أصبهان" لأبي نُعيم 1/ 22 إذ أخرجه من طريق حجاج بن منهال أيضًا، ولفظه: لو جمعت جراميزك فوثبتَ وثبةً فجلستَ معه على السرير حتى يتطيروا، فوجدتُ غفلةً فوثبتُ وثبةً فجلستُ معه على السرير، فزجروه ووطئوه.
Note / Clarification: (1) In our manuscripts this word was corrupted into "istajma'tu". The standard reading is what we have adopted (in the text) in agreement with the sources that record the report (namely "istahmaqtu"). And "istahmaqtu" means: I acted ignorantly and foolishly.
(1) تحرَّفت في نسخنا الخطية إلى: استجمعت، والجادة ما أثبتناه وفاقًا لمصادر تخريج الخبر، ومعنى استحمقت: جهلتُ وسفهت.
Note / Clarification: (2) In manuscripts (Z) and (B) this was corrupted into "al-janahayn"; what has been adopted correctly in the text is from (S), (M) and "Talkhis al-Dhahabi".
(2) تحرَّف في (ز) و (ب) إلى: الجناحين، والمثبت على الصواب من (ص) و (م) و "تلخيص الذهبي".
Grading: (1) Its chain is sahih (authentic).
Note / Clarification: "Abu Imran al-Jawni" refers to: Abd al-Malik bin Habib.
Note / Clarification: "Abu Imran al-Jawni" refers to: Abd al-Malik bin Habib.
(1) إسناده صحيح. أبو عِمران الجَوْني: هو عبد الملك بن حَبيب.
Reference / Source: Abu Nu'aym recorded it in "Akhbar Asbahan" (1/ 21-22) from Sulayman bin Ahmad al-Tabarani, from Ali bin Abd al-Aziz, with this same chain.
وأخرجه أبو نعيم في "أخبار أصبهان" 1/ 21 - 22 عن سليمان بن أحمد الطبراني، عن علي بن عبد العزيز، بهذا الإسناد.
Reference / Source: He also recorded it there through the route of Abu Muslim al-Kashshi, from Hajjaj bin al-Minhal, with this chain.
وأخرجه فيه أيضًا من طريق أبي مسلم الكشِّي، عن حجاج بن المنهال، به.
Reference / Source: Al-Tirmidhi (1613) recorded it from al-Hasan bin Ali al-Khallal, from Affan bin Muslim and al-Hajjaj bin Minhal, from Hammad bin Salamah, with this chain.
Details of the narration: But he abridged it and related only the part which al-Nu'man bin Muqarrin narrated from the Prophet (peace and blessings be upon him) about his timing of battle. This part has already passed at number (2578) through the route of Musa bin Isma'il, from Hammad bin Salamah.
Details of the narration: But he abridged it and related only the part which al-Nu'man bin Muqarrin narrated from the Prophet (peace and blessings be upon him) about his timing of battle. This part has already passed at number (2578) through the route of Musa bin Isma'il, from Hammad bin Salamah.
وأخرجه الترمذي (1613) عن الحسن بن علي الخلال، عن عفان بن مسلم والحجاج بن منهال، عن حماد بن سلمة، به. لكنه اختصره فلم يَسُق منه سوى الذي حكاه النعمان بن مقرّن عن النبي ﷺ في توقيته للغزو، وقد تقدَّم هذا القدر منه برقم (2578) من طريق موسى بن إسماعيل عن حماد بن سلمة.
Reference / Source: It will come later with the author (al-Hakim) at number (6615), abridged to the opening words of this report, from Abu Bakr bin Ishaq and Ali bin Hamshadh, both from Ali bin Abd al-Aziz, with the statement of al-Hurmuzan: "O Commander of the Believers, Isfahan is the head."
وسيأتي عند المصنف مختصرًا بأول حروف هذا الخبر برقم (6615) عن أبي بكر بن إسحاق وعلي بن حمشاذ، كلاهما عن علي بن عبد العزيز، بقول الهرمزان: يا أمير المؤمنين أصبهانُ الرأس.
Reference / Source: It was recorded with a wording similar to the author's here by Ibn Abi Shaybah (8/ 12-13) from Affan bin Muslim, and (13/ 12) from Shadhan Aswad bin Amir; Khalifah bin Khayyat in his "Tarikh" (pp. 148-149) from Musa bin Isma'il; al-Tabari in his "Tarikh" (4/ 141-143), Abu al-Shaykh in "Tabaqat al-Muhaddithin bi-Asbahan" (1/ 178) and Ibn al-Jawzi in "al-Muntazam" (4/ 267-269) through the route of Abd al-Rahman bin Mahdi; Ibn Abi Umar al-Adani in his "Musnad" (as in "Ithaf al-Khiyarah al-Maharah" of al-Busiri 4629 and "al-Matalib al-Aliyah" of al-Hafiz 4365) from Bishr bin al-Sari; and al-Baladhuri in "Futuh al-Buldan" (p. 96) and Abu al-Qasim al-Baghawi in "Mu'jam al-Sahabah" (5/ 403) from Shayban bin Farrukh. All of them narrate from Hammad bin Salamah with this chain, and some of them abridge it.
وأخرجه بنحو سياقة المصنف هنا: ابن أبي شيبة 8/ 13 - 12 عن عفان بن مسلم، و 13/ 12 عن شاذان أسود بن عامر وخليفة بن خياط في "تاريخه" ص 148 - 149 عن موسى بن إسماعيل، والطبري في "تاريخه" 4/ 141 - 143، وأبو الشيخ في "طبقات المحدثين بأصبهان" 1/ 178، وابن الجوزي في "المنتظم" 4/ 267 - 269 من طريق عبد الرحمن بن مَهدي، وابن أبي عمر العَدَني في "مسنده" كما في "إتحاف الخِيَرة المهرة" للبوصيري (4629)، و "المطالب العالية" للحافظ (4365) عن بشر بن السَّري، والبلاذري في "فتوح البلدان" ص 96، وأبو القاسم البغوي في "معجم الصحابة" 5/ 403 عن شيبان بن فَرُّوخ كلهم عن حماد بن سلمة، به. وبعضهم يختصره.
Reference / Source: It has already passed with the author in abridged form at number (2578), with the Prophet's (peace and blessings be upon him) timing of battle.
وسلف مختصرًا بتوقيت النبي ﷺ للغزو عند المصنف برقم (2578).
Note / Clarification: "fa-sarahahu": its meaning is: he sent him. It is said both without and with shaddah, from "sarh" and "tasrih".
قوله: فسَرَحه، معناه: أرسله، ويقال بالتخفيف والتشديد من السَّرْح والتسريح.
Note / Clarification: "jabiyan": that is, in charge of collecting (jibayah) the land tax (kharaj) and similar revenues.
وقوله: جابيًا: أي قائمًا على جبَاية الخراج ونحوه من الأموال.
Note / Clarification: "al-dibaj": garments made of ibrisam, that is, silk; some restricted it to raw silk.
والديباج: الثياب المتخذة من الإبريسم، أي: الحرير، وخصَّه بعضهم بالخام منه.
Note / Clarification: "al-qiratah": on the pattern of "'inabah", it is the plural of "qurt", which is what is hung from the earlobe (earrings).
والقِرَطة: وزان عِنَبة، وهو جمع قُرْط، وهو ما يُعلّق في شَحْمة الأذن.
Note / Clarification: "mirnakum": we brought you "mirah" (provisions, food).
وقوله: مِرْناكم، أتيناكم بمِيرة، أي: طعامٍ.
Note / Clarification: "awsatuna": that is, the best and highest in rank among us.
وقوله: أوسطُنا، أي أفضلُنا وأرفعُنا.
Note / Clarification: "al-bizzah" (with kasrah on the ba'): appearance/attire. "al-jaramiz": it is said that it refers to the two hands and two feet, and it is said that it refers to the whole body. "tajarmaza" means: he drew himself together.
والبِزَّة، بكسر الباء: الهيئة. والجَرَاميز: قيل: هي اليدان والرجلان، وقيل: هي جُملة البدن، وتَجرمَز: إذا اجتمع.
Note / Clarification: "yalwi": that is, he turns and inclines.
وقوله: يَلْوي، أي: يلتفت ويَعطِف.
Note / Clarification: "al-shahba'": (a mare) in which white predominates over black.
والشهباء: التي غلب البياضُ السوادَ فيها.
Note / Clarification: "al-ramaq": the last remnant of life (the last breaths).
والرَّمَق: بقية الروح.
Note / Clarification: "fadat nafsuhu": his soul departed.
وفاضَت نفسُه: خرجت.
Note / Clarification: "al-sufayt": the diminutive of "safat", which is a container in which perfume and other such articles of women are kept.
والسُّفَيط: تصغير سَفَط، وهو وعاء يُوضع فيه الطِّيب ونحوه من أدوات النساء.
Hadith Number: 5362M
قال حماد: فحدثني علي بن زيد، حدثنا ابو عثمان النهدي: انه اتى عمر، فقال: ما فعل النعمان بن مقرن؟ فقال: قتل، قال: إنا لله وإنا إليه راجعون، ثم قال: ما فعل فلان، قلت: قتل يا امير المؤمنين، وآخرين لا نعلمهم، قال: قلت: لا نعلمهم! لكن الله يعلمهم (1). ذكر اخيه سويد بن مقرن ﵁ -
Abu Uthman al-Nahdi narrates that he came to Umar (may Allah be pleased with him), and Umar (may Allah be pleased with him) asked him: "What happened to al-Nu'man bin Muqarrin?" He replied: "He was martyred." Umar (may Allah be pleased with him) said: "Inna lillahi wa inna ilayhi raji'un (We belong to Allah and to Him we return)." Then he asked: "What happened to so-and-so?" I said: "O Commander of the Faithful, he too was martyred, and some others were martyred too whom we do not know." At this Umar (may Allah be pleased with him) said: "You say that we do not know them! But Allah knows them."
(After this comes) the mention of his brother Suwayd bin Muqarrin (may Allah be pleased with him).
تخریج الحدیث: «صحيح، وهذ إسناد ضعيف لضعف علي بن زيد» [ترقيم الرساله 5362M]
Takhrij and Tahqiq of Hadith No. 5362M 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
Grading: (1) This (incident) is sahih (authentic).
Technical note / Defect ('illah): Although this chain is "da'if" (weak) because of the weakness of "Ali bin Zayd" (who is Ibn Jud'an), this incident has been narrated from Umar bin al-Khattab (may Allah be pleased with him) through several other routes in which the name of Abu Uthman al-Nahdi is not stated explicitly; rather, he is mentioned vaguely.
Technical note / Defect ('illah): Although this chain is "da'if" (weak) because of the weakness of "Ali bin Zayd" (who is Ibn Jud'an), this incident has been narrated from Umar bin al-Khattab (may Allah be pleased with him) through several other routes in which the name of Abu Uthman al-Nahdi is not stated explicitly; rather, he is mentioned vaguely.
(1) صحيح، وهذ إسناد ضعيف لضعف علي بن زيد - وهو ابن جُدعان - لكن روي ذلك عن عمر بن الخطاب من وجوهٍ لم يُصرَّح فيها باسم أبي عثمان النهديّ إنما أُبهم ذكره.
Reference / Source: Ibn Abi Shaybah (13/ 12) recorded it from Affan bin Muslim, Ibn Abi Umar al-Adani in his "Musnad" (as in "Ithaf al-Khiyarah al-Maharah" of al-Busiri: 4629) from Bishr bin al-Sari, and al-Baladhuri in "Futuh al-Buldan" (p. 297) from Shayban bin Farrukh. All three narrate from Hammad bin Salamah with this chain.
وأخرجه ابن أبي شيبة 13/ 12 عن عفان بن مسلم، وابن أبي عمر العَدَني في "مسنده" كما في "إتحاف الخِيَرة المهرة" للبوصيري (4629) عن بشر بن السَّري، والبلاذُري في "فتوح البلدان" ص 297 عن شيبان بن فَرُّوخ، ثلاثتهم عن حماد بن سلمة، به.
Reference / Source: This narration has already passed with the author (al-Hakim) in abridged form at number (5360), through the route of Shu'bah from Ali bin Zayd, mentioning Abu Uthman al-Nahdi giving Umar (may Allah be pleased with him) the news of the death (na'y) of al-Nu'man bin Muqarrin, and Umar (may Allah be pleased with him) weeping over him.
وقد تقدَّم مختصرًا عند المصنف برقم (5360) من طريق شعبة عن علي بن زيد، بذكر نعي أبي عثمان النهدي النعمانَ بن مقرِّن لعمر، وفيه بكاء عُمر عليه.
Reference / Source: The story of the death announcement and the statement of Umar bin al-Khattab after it were likewise recorded by Abu Ishaq al-Fazari in "al-Siyar" (316), Ibn Abi Shaybah (5/ 303, 13/ 6), Ahmad in "al-'Ilal" (in the narration of his son Abdullah, 2196), Ya'qub bin Sufyan in "al-Ma'rifah wa al-Tarikh" (2/ 230) and al-Bayhaqi in "al-Sunan al-Kubra" (9/ 46) through the route of Mudrik bin Awf; al-Tabari in his "Tarikh" (4/ 120) and Ibn Hibban (4756) through the route of Jubayr bin Hayyah; and Ibn Abi Shaybah (13/ 15) through the route of Abu al-Salt and Abu Musafi'. All of them narrate from Umar bin al-Khattab (may Allah be pleased with him).
وأخرج قصةَ النَّعي وقولُ عمر بن الخطاب بإثرها كذلك أبو إسحاق الفزاري في "السير" (316)، وابن أبي شيبة 5/ 303 و 13/ 6، وأحمد في "العلل" برواية ابنه عبد الله (2196)، ويعقوب بن سفيان في "المعرفة والتاريخ" 2/ 230، والبيهقي في "السنن الكبرى" 9/ 46 من طريق مُدرك بن عوف، والطبري في "تاريخه" 4/ 120، وابن حبان (4756) من طريق جُبير بن حيّة، وابن أبي شيبة 13/ 15 من طريق أبي الصلت وأبي مُسافع، كلهم عن عمر بن الخطاب.