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 حسن الكلام من عمرو بن الأهتم
The eloquent speech of Amr bin al-Ahtam (may Allah be pleased with him)
Hadith Number: 6713
حدثنا ابو زكريا العنبري، حدثنا ابو بكر احمد بن محمد بن عبيدة الوبري (ح). وحدثنا ابو إسحاق إبراهيم بن محمد بن يحيى المزكي، حدثنا إبراهيم بن محمد ابن إدريس المعقلي (2)؛ قالا: حدثنا علي بن حرب الموصلي، حدثنا ابو سعد (3) الهيثم بن محفوظ، عن ابي المقوم (4) الانصاري يحيى بن ابي يزيد عن الحكم بن عتيبة، عن مقسم، عن ابن عباس، قال: جلس إلى رسول الله ﷺ قيس بن عاصم والزبرقان بن بدر وعمرو بن الاهتم التميميون، ففخر الزبرقان فقال: يا رسول الله، انا سيد تميم، والمطاع فيهم، والمجاب فيهم، امنعهم من الظلم فآخذ لهم بحقوقهم، وهذا يعلم ذاك -يعني عمرو بن الاهتم- فقال: عمرو بن الاهتم: والله يا رسول الله، إنه لشديد العارضة، مانع لجانبه، مطاع في ادنيه. قال الزبرقان: والله يا رسول الله، لقد علم مني غير ما قال، وما منعه ان يتكلم به إلا الحسد. قال عمرو: انا احسدك؟! فوالله إنك للئيم الخال، حديث المال، احمق الوالد، مضيع في العشيرة، والله يا رسول الله، لقد صدقت فيما قلت اولا، وما كذبت فيما قلت آخرا، لكني رجل رضيت فقلت احسن ما علمت، وغضبت فقلت اقبح ما وجدت، ووالله لقد صدقت في الامرين جميعا، فقال النبي ﷺ:"إن من البيان لسحرا، إن من البيان لسحرا" (1). وقد روي عن ابي بكرة الانصاري (1) انه حضر هذا المجلس:
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that Qays bin Asim, al-Zibriqan bin Badr and Amr bin al-Ahtam al-Tamimi were sitting in the gathering of the Messenger of Allah (peace and blessings be upon him). Al-Zibriqan, boasting, said: "O Messenger of Allah! I am the chief of Banu Tamim; my word is obeyed among them and they respond to my call. I protect them from injustice and secure their rights for them, and this man (that is, Amr bin al-Ahtam) knows this well." At this Amr bin al-Ahtam said: "By Allah, O Messenger of Allah, he is very eloquent of tongue, a protector of those who take refuge with him, and his command is obeyed within his close circle." Al-Zibriqan said (on hearing this): "By Allah, O Messenger of Allah, he knows far more about me than what he has stated, and nothing but envy has kept him from saying the truth." Amr retorted: "I envy you?! By Allah, you are of mean stock on your maternal side, your wealth is newly acquired, your father was a fool, and you are of no standing in your tribe. By Allah, O Messenger of Allah, what I said first was true, and in what I have said now I have not lied either. But I am a man who, when pleased, says the best thing I know, and when angered, says the worst thing I can find. By Allah, I was truthful in both states." At this the Prophet (peace and blessings be upon him) said (twice): "Indeed, some eloquent speech is magic (in its effect); indeed, some eloquent speech is magic."
Concerning this it is also narrated from Abu Bakrah al-Ansari (may Allah be pleased with him) that he was present in this gathering.
تخریج الحدیث: «إسناده واهٍ، إبراهيم بن محمد المعقلي مجهول الحال، روى عنه اثنان، ولم نجد من وثقه، وقد توبع، والهيثم بن محفوظ مجهول، قال الذهبي في "الميزان": لا يدرى من هو وأبو المقوِّم، قال ابن ناصر الدين في "توضيح المشتبه" 8/ 251: اختلف في اسمه، فقال عبّاس الدوري: سمعت يحيى يقول: يحيى ...» [ترقيم الرساله 6713] [ترقيم الشركة 6633]
Takhrij and Tahqiq of Hadith No. 6713 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): In our manuscripts this word was corrupted (by error) to "al-Aqli", which we corrected to "al-Ma'qili" (Ibrahim bin Muhammad al-Ma'qili) in light of Ibn Makula's book "al-Ikmal" 7/ 319. He clarified its correct vocalisation as follows: a fathah on the mim, an unpointed 'ayn, and a kasrah under the qaf.
(2) تحرَّف في نسخنا الخطية إلى: العقلي، وصوبناه من "الإكمال" لابن ماكولا 7/ 319، وضبطه بقوله: بفتح الميم وبالعين المهملة وبالقاف المكسورة.
Technical note / Defect ('illah): In our manuscripts, due to corruption, "Sa'id" was written here. For further research see al-Hakim's "al-Kuna" 5/ 108.
(3) تحرَّف في نسخنا الخطية إلى: سعيد. وانظر "كنى الحاكم" 5/ 108.
Note / Clarification: This word has a kasrah under the 'waw'. For details see Ibn Nasir al-Din's "Tawdih al-Mushtabih" 8/ 251.
(4) بكسر الواو، انظر ابن ناصر الدين في "توضيح المشتبه" 8/ 251.
Grading: Its chain is wahin (extremely weak).
Technical note / Defect ('illah): Its narrator Ibrahim bin Muhammad al-Ma'qili is "majhul al-hal"; only two people narrated from him and we found no one who declared him trustworthy, although he is corroborated. Al-Haytham bin Mahfuz is also majhul; Imam al-Dhahabi says in "al-Mizan" that it is not known who he is.
Technical note / Defect ('illah): There is disagreement about the name of Abu al-Muqawwim: Abbas al-Duri reported from Yahya bin Ma'in that he is "Yahya bin Tha'labah", whereas al-Hakim Abu Ahmad named him "Buhayr bin Tha'labah al-Ansari". Ibn Mandah also wrote Yahya bin Tha'labah al-Kufi.
Important point: We think the name was corrupted in the hands of al-Hakim Abu Ahmad, since he alone called him "Buhayr". Ibn Ma'in declared Yahya bin Tha'labah weak in "Tarikh Ibn Tahman" (283), saying "laysa bi-shay'" (he is nothing); Imam al-Daraqutni mentioned him in "al-Du'afa' wa al-Matrukun" (584); al-Hafiz Ibn Kathir called its chain "very gharib" in "al-Bidayah wa al-Nihayah" 7/ 243; and al-Iraqi declared it weak in "Takhrij al-Ihya'".
Technical note / Defect ('illah): Its narrator Ibrahim bin Muhammad al-Ma'qili is "majhul al-hal"; only two people narrated from him and we found no one who declared him trustworthy, although he is corroborated. Al-Haytham bin Mahfuz is also majhul; Imam al-Dhahabi says in "al-Mizan" that it is not known who he is.
Technical note / Defect ('illah): There is disagreement about the name of Abu al-Muqawwim: Abbas al-Duri reported from Yahya bin Ma'in that he is "Yahya bin Tha'labah", whereas al-Hakim Abu Ahmad named him "Buhayr bin Tha'labah al-Ansari". Ibn Mandah also wrote Yahya bin Tha'labah al-Kufi.
Important point: We think the name was corrupted in the hands of al-Hakim Abu Ahmad, since he alone called him "Buhayr". Ibn Ma'in declared Yahya bin Tha'labah weak in "Tarikh Ibn Tahman" (283), saying "laysa bi-shay'" (he is nothing); Imam al-Daraqutni mentioned him in "al-Du'afa' wa al-Matrukun" (584); al-Hafiz Ibn Kathir called its chain "very gharib" in "al-Bidayah wa al-Nihayah" 7/ 243; and al-Iraqi declared it weak in "Takhrij al-Ihya'".
(1) إسناده واهٍ، إبراهيم بن محمد المعقلي مجهول الحال، روى عنه اثنان، ولم نجد من وثقه، وقد توبع، والهيثم بن محفوظ مجهول، قال الذهبي في "الميزان": لا يدرى من هو وأبو المقوِّم، قال ابن ناصر الدين في "توضيح المشتبه" 8/ 251: اختلف في اسمه؛ فقال عبّاس الدوري: سمعت يحيى يقول: يحيى بن ثعلبة أبو المقوّم. وقال الحاكم أبو أحمد أبو المقوّم بحير بن ثعلبة الأنصاري، عن أبي محمد الحكم بن عتيبة، روى عنه إسحاق بن محمد بن كثير وأبو سعد الهيثم بن محفوظ. وقال ابن منده: أبو المقوّم يحيى بن ثعلبة الكوفي، حدّث عن الحكم بن عتيبة. قلنا: نُرى أنه تحرَّف على أبي أحمد الحاكم، فقد انفرد من بين الثلاثة بتسميته بَحيرًا. ويحيى بن ثعلبة هذا، ضعفه ابنُ معين -كما في "تاريخ ابن طهمان" (283) - فقال: ليس بشيء، وأورده الدارقطني في كتابه "الضعفاء والمتروكون" (584)، وقال الحافظ ابن كثير في "البداية والنهاية" 7/ 243: إسناده غريب جدًا. وضعَّفه العراقي في "تخريج الإحياء".
Reference / Source: Abu Nu'aym recorded this narration in "Ma'rifat al-Sahabah" (5122) via Ibrahim bin Muhammad al-Daybuli from Ibrahim bin Muhammad bin Idris, with this same chain.
وأخرجه أبو نعيم في "معرفة الصحابة" (5122) عن إبراهيم بن محمد الدَّيْبُلي، عن إبراهيم ابن محمد بن إدريس، بهذا الإسناد.
Reference / Source: Abu Ahmad al-Hakim recorded it in "al-Asami wa al-Kuna" 5/ 108 from Ja'far bin Ahmad al-Kilabi, and al-Bayhaqi in "Dala'il al-Nubuwwah" 5/ 316-317 via Muhammad bin Abd Allah al-Allaf, both of them from Ali bin Harb al-Mawsili. It was also recorded by Ibn Sa'd in "al-Tabaqat" 9/ 37, Abu Nu'aym (3096) and (5121), and al-Bayhaqi via Hammad bin Zayd, and by Ibn Shabbah in "Tarikh al-Madinah" 2/ 524-526 via Abbad bin Abbad al-Muhallabi.
Technical note / Defect ('illah): Both of these routes are from Muhammad bin al-Zubayr al-Hanzali, who mentioned the arrival of Amr bin al-Ahtam, al-Zibriqan bin Badr and Qays bin Asim before the Messenger of Allah (peace and blessings be upon him); but Muhammad al-Hanzali himself is a "wahin" (very weak) narrator.
Technical note / Defect ('illah): Both of these routes are from Muhammad bin al-Zubayr al-Hanzali, who mentioned the arrival of Amr bin al-Ahtam, al-Zibriqan bin Badr and Qays bin Asim before the Messenger of Allah (peace and blessings be upon him); but Muhammad al-Hanzali himself is a "wahin" (very weak) narrator.
وأخرجه أبو أحمد الحاكم في "الأسامي والكنى" 5/ 108 عن جعفر بن أحمد بن كعب الكلابي، والبيهقي في "دلائل النبوة" 5/ 316 - 317 من طريق محمد بن عبد الله بن الحسين العلاف، كلاهما عن علي بن حرب الموصلي، به. وأخرجه ابن سعد في "الطبقات" 9/ 37، وأبو نعيم (3096) و (5121)، والبيهقي في 5/ 316 من طريق حماد بن زيد، وابن شبة في "تاريخ المدينة" 2/ 524 - 526 من طريق عباد بن عباد المهلبي، كلاهما عن محمد بن الزبير الحنظلي قال: قدم عمر و بن الأهتم والزبرقان بن بدر وقيس ابن عاصم على رسول الله ﷺ، فذكر نحوه ومحمد الحنظلي واهٍ.
Grading: This narration is "sahih li-ghayrihi" and its chain is "hasan".
Reference / Source: Imam Ahmad 4/(2761) and 5/(2814, 2859, 3025, 3068), Abu Dawud (5011), Ibn Majah (3756) and Ibn Hibban (5780) recorded it through various routes from Simak bin Harb, from Ikrimah, from Ibn Abbas, that a Bedouin came to the Prophet (peace and blessings be upon him) and spoke very clearly and eloquently, whereupon he (peace and blessings be upon him) said: "Indeed, some eloquence is magic (in its effect), and indeed some poetry is wisdom."
Reference / Source: Imam Ahmad 4/(2761) and 5/(2814, 2859, 3025, 3068), Abu Dawud (5011), Ibn Majah (3756) and Ibn Hibban (5780) recorded it through various routes from Simak bin Harb, from Ikrimah, from Ibn Abbas, that a Bedouin came to the Prophet (peace and blessings be upon him) and spoke very clearly and eloquently, whereupon he (peace and blessings be upon him) said: "Indeed, some eloquence is magic (in its effect), and indeed some poetry is wisdom."
وأخرج أحمد 4 / (2761) و 5 / (2814) و (2859) و (3025) و (3068)، وأبو داود (5011)، وابن ماجه (3756)، وابن حبان (5780) من طرق عن سماك بن حرب، عن عكرمة، عن ابن عبّاس: أنَّ أعرابيًا جاء إلى النبي ﷺ، فتكلم بكلام بيِّن، فقال النبي ﷺ: "إنَّ من البيان سحرًا، وإنَّ من الشعر حُكْمًا". وهذا صحيح لغيره، وإسناده حسن.
Reference / Source: Imam al-Tirmidhi (2845) narrated via Simak only the words: "Indeed some poetry is wisdom", and graded it "hasan".
وروى الترمذي (2845) من طريق سماك هذا قوله: "إن من الشعر حكمًا"، فقط، وحسنه.
Corroborating chains and supporting reports: In support of it is the hadith of Ibn Umar in Sahih al-Bukhari (5767), whose wording is: "Two men came from the East and delivered speeches, and the Prophet (peace and blessings be upon him) said: Indeed some eloquence is magic."
ويشهد له حديث ابن عمر عند البخاري (5767)، بلفظ: جاء رجلان من المشرق فخطبا، فقال النبي ﷺ: "إنَّ من البيان لسحرًا".
Note / Clarification: See the discussion that comes after it.
وانظر ما بعده.
Technical note / Defect ('illah): Here he is attributed as "Ansari", which is an odd (gharib) attribution; in fact he is a "Thaqafi", one of the mawali (clients) of Banu Thaqif.
(1) كذا نسبه أنصاريًا، وهو غريب، فهو ثقفيٌّ من مواليهم.
