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)
ضرب قريش أبا ذر واختفاؤه بين الستور والبناء
Quraysh beating Abu Dharr (may Allah be pleased with him) and his hiding between the curtains and the building
Hadith Number: 5547
اخبرناه ابو جعفر محمد بن محمد البغدادي، حدثنا احمد بن إبراهيم القرشي بدمشق، حدثنا محمد بن عائذ الدمشقي، حدثني الوليد بن مسلم، حدثنا ابو طرفة عباد بن الريان اللخمي، قال: سمعت عروة بن رويم اللخمي الاشعري يقول: حدثني عامر بن لدين الاشعري - وكان مع عبد الملك بن مروان - قال: سمعت ابا ليلى الاشعري يقول: حدثني ابو ذر، قال: إن اول ما دعاني إلى الإسلام انا كنا قوما عربا فاصابتنا السنة، فاحتملت امي واخي - وكان اسمه انيسا - إلى اصهار لنا باعلى نجد، فلما حللنا بهم اكرمونا، فلما راى ذلك رجل من الحي مشى إلى خالي، فقال: تعلم ان انيسا يخالفك إلى اهلك؟ قال: فحنق في قلبه، فانصرفت في رعية إبلي، فوجدته كئيبا يبكي، فقلت: ما بكاك يا خال؟ فاعلمني الخبر، فقلت: حجر (1) الله من ذلك، إنا نخاف الفاحشة، وإن كان الزمان قد اخل بنا، ولقد كدرت علينا صفو ما ابتداتنا به، ولا سبيل إلى اجتماع، فاحتملت امي واخي حتى نزلنا بحضرة مكة، فقال اخي: إني رجل مدافع على الماء بشعر، وكان رجلا شاعرا، فقلت: لا تفعل، فخرج به اللجاج حتى دافع دريد بن الصمة صرمته (2) إلى صرمته، وايم الله لدريد يومئذ اشعر من اخي، فتقاضيا إلى خنساء (3)، ففضلت اخي على دريد، وذلك ان دريدا خطبها إلى ابيها، فقالت: شيخ كبير لا حاجة لي فيه، فحقدت عليه، فضممنا صرمته إلى صرمتنا، فكانت لنا هجمة. قال: ثم اتيت مكة، فابتدات بالصفا، فإذا عليها رجالات قريش، وقد بلغني ان بها صابئا او مجنونا او شاعرا او ساحرا، فقلت: اين هذا الذي تزعمونه؟ فقالوا: ها هو ذاك حيث ترى، فانقلبت إليه، فوالله ما جزت عنهم قيد حجر حتى اكبوا علي كل عظم وحجر ومدر، فضرجوني بدمي، واتيت البيت فدخلت بين الستور والبناء، وصمت فيه ثلاثين يوما لا اكل ولا اشرب إلا من ماء زمزم حتى كانت ليلة قمراء إضحيان اقبلت امراتان من خزاعة طافتا بالبيت، ثم ذكرتا إسافا ونائلة - وهما وثنان كانوا (4) يعبدونهما - فاخرجت راسي من تحت الستور، فقلت: احملا احدهما على صاحبه؟ فغضبتا ثم قالتا: ام والله لو كانت رجالنا حضورا ما تكلمت بهذا، ثم ولتا، فخرجت اقفو آثارهما، حتى لقيتا رسول الله ﷺ، فقال:"ما انتما؟ ومن اين انتما؟ ومن اين جئتما؟ وما جاء بكما؟"، فاخبرتاه الخبر، فقال:"اين تركتما الصابئ؟" فقالتا: تركناه بين الستور والبناء، فقال لهما:"هل قال لكما شيئا؟" قالتا: نعم، واقبلت حتى جئت رسول الله ﷺ، ثم سلمت عليه عند ذلك، فقال:"من انت؟ وممن انت؟ ومن اين انت؟ ومن اين جئت؟ وما جاء بك؟" فانشات اعلمه الخبر، فقال:"من اين كنت تاكل وتشرب؟" فقلت: من ماء زمزم، فقال:"اما إنه طعام طعم"، ومعه ابو بكر فقال: يا رسول الله، ائذن لي ان اعشيه، قال:"نعم"، ثم خرج رسول الله ﷺ يمشي، واخذ ابو بكر بيدي، حتى وقف رسول الله ﷺ باب ابي بكر، ثم دخل ابو بكر بيته، ثم اتى بزبيب من زبيب الطائف، فجعل يلقيه لنا، قبضا قبضا، ونحن ناكل منه حتى تملانا منه. فقال لي رسول الله ﷺ:"يا ابا ذر" فقلت: لبيك، فقال لي:"إنه قد رفعت لي ارض، وهى ذات مال ولا احسبها إلا تهامة، فاخرج إلى قومك فادعهم إلى ما دخلت فيه"، قال: فخرجت حتى اتيت امي واخي، فاعلمتهم الخبر، فقالا: ما لنا رغبة عن الدين الذي دخلت فيه، فاسلما، ثم خرجنا حتى اتينا المدينة، فاعلمت قومي، فقالوا: إنا قد صدقناك، ولعلنا نلقى محمدا، ﷺ، فلما قدم علينا رسول الله ﷺ لقيناه، فقالت له غفار: يا رسول الله، إن ابا ذر اعلمنا ما اعلمته، وقد اسلمنا وشهدنا انك رسول الله ﷺ، ثم تقدمت اسلم خزاعة (1)، فقالت: يا رسول الله، إنا قد رغبنا ودخلنا فيما دخل فيه إخواننا وحلفاؤنا، فقال رسول الله ﷺ:"اسلم سالمها الله، وغفار غفر الله لها"، ثم اخذ ابو بكر بيدي، فقال: يا ابا ذر، فقلت: لبيك يا ابا بكر، فقال: هل كنت تاله في جاهليتك؟ قلت: نعم، لقد رايتني اقوم عند الشمس، فلا ازال مصليا حتى يؤذيني حرها، فاخر كاني خفاء، فقال لي: فاين كنت توجه؟ قلت: لا ادري إلا حيث وجهني الله، حتى ادخل الله علي الإسلام (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5457 - إسناده صالح
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5457 - إسناده صالح
It is narrated from Sayyiduna Abu Dharr (may Allah be pleased with him) that he related: The first cause of my accepting Islam was that we were an Arab people, and a severe famine struck us, so I took my mother and my brother, whose name was Unays, to my maternal relatives in the upper region of Najd. When we stayed with them, they honoured us greatly. Then a man of that tribe, seeing this, went and incited my maternal uncle, saying: "Do you know that Unays goes to your family behind your back?" (That man was lying.) Anger filled my uncle's heart at this. When I returned from grazing the camels I found him grieved and weeping. I asked: "O uncle! Why are you weeping?" So he told me the whole story. I said: "May Allah protect us from that (accusation)! We fear indecency, however much hardship time may impose on us. You have clouded the sincere beginning of the kindness with which you began towards us; now it is not possible for us to stay together." So I set off from there with my mother and brother and settled on the outskirts of Makkah. My brother said: "I am a (influential) man who, by the force of my poetry, pushes people back from the watering place." I said: "Do not do it." But he persisted in his obstinacy until he staked his camels against those of Durayd bin al-Simmah. By Allah! At that time Durayd was a greater poet than my brother. Then the two of them went to al-Khansa (for judgement), and she preferred my brother over Durayd. The reason for this was that Durayd had asked her father for her hand, and she had refused, saying: This is an old man, I have no need of him; for this reason she bore a grudge against Durayd. So we joined his camels to our camels, and we had a large herd of camels. (Sayyiduna Abu Dharr says:) Then I came to Makkah and began with (the hill of) al-Safa, and there the chiefs of Quraysh were sitting. News had reached me that a Sabi' (one who changes his religion), a madman, a poet or a sorcerer had appeared in Makkah. I asked: "Where is this man about whom you say these things?" They said: "There he is, where you see." I turned towards him, and by Allah! I had not gone beyond them even the distance of a stone's throw when those people attacked me with bones, stones and clods of earth and left me covered in blood. I came to the House of Allah and hid between the covering of the Ka'bah and the building. I stayed there for thirty days, with no food or drink except Zamzam, until on a moonlit and bright night two women of the tribe of Khuza'ah came and circled the House of Allah. Then they mentioned Isaf and Na'ilah, these being two idols which they used to worship. I put my head out from under the covering and said (mockingly): "Mount one of them on the other?" They became angry and said: "By Allah! If our men were present here you would not dare to say such a thing." Then they turned back, and I followed behind them until they met the Messenger of Allah (peace and blessings be upon him). He (peace and blessings be upon him) asked: "Who are you two? Where are you from? And for what purpose have you come?" They told him (peace and blessings be upon him) the whole story. He (peace and blessings be upon him) asked: "Where did you leave the Sabi'?" They said: "We left him between the covering of the Ka'bah and the building." He (peace and blessings be upon him) asked them: "Did he say anything to you?" They said: "Yes." I came forward until I reached the Messenger of Allah (peace and blessings be upon him) and at that moment greeted him (peace and blessings be upon him) with salam. He (peace and blessings be upon him) asked: "Who are you? From which tribe are you? Where are you from and why have you come?" I informed him (peace and blessings be upon him) of all the details. He (peace and blessings be upon him) asked: "What have you been eating and drinking?" I said: "I have lived only on the water of Zamzam." He (peace and blessings be upon him) said: "Indeed, it is a food that satisfies." Sayyiduna Abu Bakr (may Allah be pleased with him) was with him (peace and blessings be upon him), and he said: "O Messenger of Allah (peace and blessings be upon him)! Permit me to give him his evening meal." He (peace and blessings be upon him) said: "Very well." Then the Messenger of Allah (peace and blessings be upon him) walked on, and Sayyiduna Abu Bakr (may Allah be pleased with him) held my hand, until the Messenger of Allah (peace and blessings be upon him) stopped at Abu Bakr's (may Allah be pleased with him) door. Then Sayyiduna Abu Bakr (may Allah be pleased with him) went into his house and brought raisins of Ta'if and began giving them to us by handfuls, and we ate them to our fill. Then the Messenger of Allah (peace and blessings be upon him) said to me: "O Abu Dharr!" I said: "Labbayk (at your service)." He (peace and blessings be upon him) said: "A land has been shown to me which is a land of wealth, and I think it can only be Tihamah (Madinah). So go to your people and invite them to the religion you have entered." Sayyiduna Abu Dharr says: I left from there and came to my mother and brother and told them the news. They said: "We too have no aversion to the religion you have entered." So both of them accepted Islam. Then we set out until we reached Madinah, and I told my people. They said: "We believe you; perhaps we will meet Muhammad (peace and blessings be upon him)." When the Messenger of Allah (peace and blessings be upon him) came to Madinah, we met him (peace and blessings be upon him). The tribe of Ghifar said: "O Messenger of Allah (peace and blessings be upon him)! Abu Dharr has told us what you told him; we have accepted Islam and we bear witness that you are the Messenger of Allah (peace and blessings be upon him)." Then the people of the tribe of Aslam (of Khuza'ah) came forward and said: "O Messenger of Allah (peace and blessings be upon him)! We too are drawn to this religion and wish to enter into that which our brothers and allies have entered." Then the Messenger of Allah (peace and blessings be upon him) said: "'Aslamu salamaha Allah, wa Ghifaru ghafara Allahu laha' (May Allah grant Aslam safety, and may Allah forgive Ghifar)." Then Sayyiduna Abu Bakr (may Allah be pleased with him) took my hand and said: "O Abu Dharr!" I said: "Labbayk, O Abu Bakr!" He asked: "Did you also worship (ta'alluh) during the Jahiliyyah?" I said: "Yes. I saw myself standing at the time of (the rising of) the sun and praying continuously until its heat began to hurt me, and then I would fall down as a garment falls." He asked me: "In which direction did you face?" I said: "I do not know, except whichever direction Allah turned me, until Allah honoured me with the blessing of Islam."
تخریج الحدیث: «إسناده صالح كما قال الذهبي في "تلخيصه"، فإنَّ أبا طرفة عبّاد بن الريّان صالح الحديث كما قال الذهبي في "تاريخ الإسلام" 3/ 903، وكذلك عامر بن لدين الأشعري صالح الحديث، روى عنه جمع ووثقه العجلي، وذكره ابن حبان في "الثقات"، وأبو ليلى الأشعري تابعيٌّ كبير، وبعضهم ذكره الصحابة. وقد روي ...» [ترقيم الرساله 5547] [ترقيم الشركة 5500] [ترقيم العلميه 5457]
Takhrij and Tahqiq of Hadith No. 5547 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 / Defect ('illah): (2) In (Z), (S) and (B) this is misspelled as "Hamzah" (with an undotted ha' and a za'). The correct text has been established from al-Dhahabi's "Talkhis", and in (M) it is undotted. This Abu Jamrah is Nasr bin 'Imran al-Duba'i.
(2) تصحف في (ز) و (ص) و (ب) إلى: حمزة، بحاء مهملة وزاي، والمثبت على الصواب من "تلخيص الذهبي"، وأُهمل في (م). وأبو جَمْرة هذا: هو نصر بن عمران الضُّبَعي.
Technical note / Defect ('illah): (3) In (Z), (B) and al-Dhahabi's "Talkhis" this is corrupted into "Khiba'". The correct text has been established from the margin of (Z), where it is corrected. The name dropped out of (S) and (M), which makes it seem as though the one who judged between Durayd and Unays was Abu Dharr himself. But what is correct is that it was "al-Khansa'", for she is the one meant by his statement a little later: "That was because Durayd had asked her father for her hand" Her story about this is well known among the people of literature.
(3) تحرَّف في (ز) و (ب) و"تلخيص الذهبي" إلى: خباء، والمثبت على الصواب من هامش (ز) مُصحَّحًا عليه، وسقط الاسم من (ص) و (م)، فصار كأنَّ القاضي بين دريد وأُنيس هو أبو ذرّ نفسُه، وإنما الصحيح أنها الخنساء، فهي المقصودة بقوله بعد قليل: وذلك أنَّ دريدًا خطبها إلى أبيها .. وقصتُها في ذلك مشهورة عند أهل الأدب.
Technical note / Defect ('illah): (4) In our manuscripts it is "kana", and the usual form (al-jaddah) is what we have established.
(4) في نسخنا الخطية: كان والجادة ما أثبتنا.
Grading: (1) Its chain is "salih" (acceptable), as al-Dhahabi said in his "Talkhis".
Technical note / Defect ('illah): Abu Tarafah 'Abbad bin al-Rayyan is "salih al-hadith" (acceptable in hadith), as al-Dhahabi said in "Tarikh al-Islam" (3/ 903). Likewise 'Amir bin Ludayn al-Ash'ari is "salih al-hadith": a group narrated from him, al-'Ijli declared him trustworthy, and Ibn Hibban mentioned him in "al-Thiqat". Abu Layla al-Ash'ari is one of the senior Successors, and some mentioned him among the Companions. A hadith similar to this is also narrated from Abu Dharr through another route.
Technical note / Defect ('illah): Abu Tarafah 'Abbad bin al-Rayyan is "salih al-hadith" (acceptable in hadith), as al-Dhahabi said in "Tarikh al-Islam" (3/ 903). Likewise 'Amir bin Ludayn al-Ash'ari is "salih al-hadith": a group narrated from him, al-'Ijli declared him trustworthy, and Ibn Hibban mentioned him in "al-Thiqat". Abu Layla al-Ash'ari is one of the senior Successors, and some mentioned him among the Companions. A hadith similar to this is also narrated from Abu Dharr through another route.
(1) إسناده صالح كما قال الذهبي في "تلخيصه"، فإنَّ أبا طرفة عبّاد بن الريّان صالح الحديث كما قال الذهبي في "تاريخ الإسلام" 3/ 903، وكذلك عامر بن لدين الأشعري صالح الحديث، روى عنه جمع ووثقه العجلي، وذكره ابن حبان في "الثقات"، وأبو ليلى الأشعري تابعيٌّ كبير، وبعضهم ذكره الصحابة. وقد روي نحو هذا الحديث من وجه آخر عن أبي ذرٍّ.
Reference / Source: It was recorded by al-Tabarani in "al-Kabir" (773), "al-Awsat" (60) and "al-Ahadith al-Tiwal" (5) - and from him Abu Nu'aym in "Ma'rifat al-Sahabah" (1577) and "Hilyat al-Awliya'" (1/ 157) - and by Ibn 'Asakir in "Tarikh Dimashq" (26/ 224-225) through the route of Abu al-Qasim bin Abi al-'Aqb and through the route of Abu Abd Allah Muhammad bin Ibrahim bin Marwan (al-Qurashi al-Dimashqi). All three of them (al-Tabarani, Ibn Abi al-'Aqb and Ibn Marwan) narrate it from Abu Abd al-Malik Ahmad bin Ibrahim al-Qurashi with this chain.
وأخرجه الطبراني في "الكبير" (773)، وفي "الأوسط" (60)، وفي "الأحاديث الطوال" (5)، وعنه أبو نُعيم في "معرفة الصحابة" (1577)، وفي "حلية الأولياء" 1/ 157، وأخرجه ابن عساكر في "تاريخ دمشق" 26/ 224 - 225 من طريق أبي القاسم بن أبي العقب، ومن طريق أبي عبد الله محمد بن إبراهيم بن مروان - وهو القرشي الدمشقي - ثلاثتهم (الطبراني وابن أبي العقب وابن مروان) عن أبي عبد الملك أحمد بن إبراهيم القرشي، بهذا الإسناد.
Reference / Source: It was recorded by al-Dulabi in "al-Kuna wa al-Asma'" (1213) from Abu al-Qasim Yazid bin Muhammad bin Abd al-Samad, from Muhammad bin 'A'idh, in abridged form, with the saying of the Prophet (peace and blessings be upon him) about Zamzam: "Indeed, it is food that nourishes." Al-Dulabi said: It is abridged from the long hadith of Abu Dharr's acceptance of Islam.
وأخرجه الدولابي في "الكنى والأسماء" (1213) عن أبي القاسم يزيد بن محمد بن عبد الصمد، عن محمد بن عائذ، به مختصرًا بقوله ﷺ عن زمزم: "أما إنه طعام طعم". قال الدُّولابي: مختصر من حديث إسلام أبي ذر الحديث الطويل.
Reference / Source: A similar narration was recorded by Ahmad [35/ (21525), (21526)], Muslim (2473) and Ibn Hibban (7133) through the route of Abd Allah bin al-Samit (the nephew of Abu Dharr), from his uncle Abu Dharr.
Technical note / Defect ('illah): However, he mentioned that the one who judged between his brother Unays and the other man, and preferred Unays over that man, was a soothsayer (kahin), not al-Khansa'. Nor did he name the man who contended with Unays; rather he left him unnamed, unlike the narration of Abu Layla al-Ash'ari, where he is named as Durayd bin al-Simmah. And Ibn al-Samit said in his narration: "I was directed to a land with palm trees, and I think it is none other than Yathrib", instead of his saying: "I think it is none other than Tihamah". The meaning is not far apart, since Madinah is part of Tihamah.
Technical note / Defect ('illah): However, he mentioned that the one who judged between his brother Unays and the other man, and preferred Unays over that man, was a soothsayer (kahin), not al-Khansa'. Nor did he name the man who contended with Unays; rather he left him unnamed, unlike the narration of Abu Layla al-Ash'ari, where he is named as Durayd bin al-Simmah. And Ibn al-Samit said in his narration: "I was directed to a land with palm trees, and I think it is none other than Yathrib", instead of his saying: "I think it is none other than Tihamah". The meaning is not far apart, since Madinah is part of Tihamah.
وأخرجه بنحوه أحمد 35/ (21525) و (21526)، ومسلم (2473)، وابن حبان (7133) من طريق عبد الله بن الصامت ابن أخي أبي ذرٍّ، عن عمه أبي ذرٍّ، غير أنه ذكر أنَّ الذي حكم بين أخيه أُنيس وبين الرجل الآخر وفضّل أنيسًا على ذلك الرجل هو كاهنٌ وليس الخنساء، ولم يسم ذلك الرجل الذي دافع أُنيسًا، بل أبهمه، خلافًا لما في رواية أبي ليلى الأشعري حيث ذكر أنه دريد بن الصِّمة. وقال ابن الصامت في روايته: "وُجِّهت لي أرضٌ ذات نخل ولا أُراها إلا يثرب" بدل قوله: "ولا أحسبها إلّا تهامة" وليس المعنى بعيدًا إذ المدينة من تِهامة.
Corroborating chains and supporting reports: A supporting report (shahid) for this part of the hadith is the hadith of 'A'ishah (may Allah be pleased with her) with Ahmad [42/ (25626)] and al-Bukhari (2297), with the wording: "I was shown the place of your emigration: I saw a salty land with palm trees between two lava fields (labatayn)." It has already passed with the author (al-Hakim) under number (4308).
ويشهد لهذا الحرف من الحديث حديث عائشة عند أحمد 42/ (25626) والبخاري (2297)، بلفظ: "أُريتُ دار هجرتكم، رأيت سبخةً ذات نخل بين لابتين". وقد تقدم عند المصنف برقم (4308).
Note / Clarification: "Al-sanah": drought and famine.
والسَّنَة: الجَدْبُ والقَحْطُ.
Note / Clarification: "Al-hajmah": a herd of about a hundred camels.
والهجمة: قريبٌ من المئة من الإبل.
Note / Clarification: "Qida hajarin": that is, the measure of a stone('s throw), meaning a very short distance.
وقِيْد حَجَر: أي قَدْر حَجَر، يعني مسافة قريبة جدًّا.
Note / Clarification: "Qida hajarin": that is, the measure of a stone('s throw) (very near). And "al-madar": lumps of dry clay.
وقِيْد حَجَر: أي قَدْر حَجَر، يعني مسافة قريبة جدًّا. والمَدَر: قِطَع الطين اليابس.
Note / Clarification: "Darrajuni": they smeared me (with blood and the like).
وضَرَّجوني: لَطَّخوني.
Note / Clarification: His saying "bayna al-sutur wa al-bina'": that is, between the Ka'bah and its coverings.
وقوله: بين السُّتور والبناء: يعني بين الكعبة وأستارها.
Note / Clarification: "Aqfu atharahuma": I followed behind the two of them.
وأقفو آثارهما: أتبعهما من ورائهما.
Note / Clarification: "Zamzam ta'amu tu'min": that is, it satisfies a person when he drinks its water, just as he is satisfied by food.
و"زمزم طعام طُعْم"، أي: تُشبعُ الإنسانَ إذا شرب ماءها كما يَشبع من الطعام.
Note / Clarification: "Al-qubad": the plural of "qabdah" (a handful), that which one grasps in one's hand.
والقُبَض: جمع قَبْضَة، وهو ما قَبَضتَ عليه من شيءٍ.
Note / Clarification: "Ta'allahu": a present-tense verb, one of whose two ta's has been dropped for lightness. It is from "ta'alluh", meaning devotion and worship.
وتألَّهُ: مضارع حذفت إحدى تائيه تخفيفًا، وهو من التألُّه، أي: التنسُّك والتعبُّد.
Note / Clarification: "Al-khifa'": like "kisa'" (a cloak) in both pattern and meaning.
والخِفَاء: ككِساء وزنًا ومعنًى.
