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المطالب العالية بزوائد المسانيد الثمانية
Al-Matalib al-'Aliyah
كتاب الزهد والرقائق
Book of Asceticism and Heart-Softening Reports
بَابُ الْحَثِّ عَلَى الْأَمْرِ بالمعروف وَالنَّهْيُ عَنْ المنكر وإن كان ممن لَا يأتمر
Chapter: Urging enjoining good and forbidding evil, even by one who does not act on it himself
Al-Matalib al-'Aliyah 3298 — Urging enjoining good and forbidding
اُردوEn
قَالَ أَبُو بَكْرٍ : حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ ، ثَنَا مَنْصُورُ بْنُ أَبِي الْأَسْوَدِ ، ثَنَا عَطَاءُ بْنُ السَّائِبِ ، عَنْ مُحَارِبِ بْنِ دِثَارٍ ، عَنِ ابْنِ بُرَيْدَةَ ، عَنْ أَبِيهِ رَضِيَ اللهُ عَنْهُ قَالَ : لَمَّا قَدِمَ جَعْفَرٌ رَضِيَ اللهُ عَنْهُ مِنَ الْحَبَشَةِ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : " مَا أَعْجَبُ شَيْءٍ رَأَيْتَ ؟ " قَالَ رَضِيَ اللهُ عَنْهُ : رَأَيْتُ امْرَأَةً عَلَى رَأْسِهَا مِكْتَلٌ فِيهِ طَعَامٌ ، فَمَرَّ فَارِسٌ يَرْكُضُ فَأَذْرَاهُ ، فَقَعَدَتْ تَجْمَعُ طَعَامَهَا ، ثُمَّ الْتَفَتَتْ إِلَيْهِ ، فَقَالَتْ : وَيْلٌ لَكَ يَوْمَ يَضَعُ الْمَلِكُ كُرْسِيَّهُ فَيَأْخُذُ لِلْمَظْلُومِ مِنَ الظَّالِمِ . فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَصْدِيقًا لِقَوْلِهَا : " لَا قُدِّسَتْ - أَوْ كَيْفَ تُقَدَّسُ - أُمَّةٌ لَا يَأْخُذُ ضَعِيفُهَا حَقَّهُ مِنْ شَدِيدِهَا غَيْرَ مُتَعْتَعٍ " .
قَوْلُهُ : "غَيْرَ مُتَعْتَعٍ " أَيْ مِنْ غَيْرِ أَنْ يُصِيبَهُ أَذًى يُقْلِقُهُ أَوْ يُزْعِجُهُ ، وَ"غَيْرَ" بِالنَّصْبِ حَالٌ لِلضَّعِيفِ .
3298 \ 2 - وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا زُهَيْرٌ يَعْنِي ابْنَ حَرْبٍ ، ثَنَا سَعِيدُ بْنُ سُلَيْمَانَ بِهِ .
3298 \ 3 - وَقَالَ الرُّويَانِيُّ : حَدَّثَنَا ابْنُ إِسْحَاقَ هُوَ الصَّاغَانِيُّ ، ثَنَا سَعِيدُ بْنُ سُلَيْمَانَ ، بِهِ .
إِسْنَادُهُ حَسَنٌ .
وَقَالَ الْبَزَّارُ : لَا نَعْلَمُ لَهُ طَرِيقًا غَيْرَ هَذَا .
وَمَنْصُورٌ لَا أَدْرِي أَسَمِعَ مَنْ عَطَاءٍ بَعْدَ اخْتِلَاطِهِ أَوْ قَبْلُ ؟ انْتَهَى .
3298 \ 4 - وَقَدْ تَابَعَهُ عَمْرُو بْنُ أَبِي قَيْسٍ ، عَنْ عَطَاءِ بْنِ السَّائِبِ عَنْ مُحَارِبٍ ، أَخْرَجَهُ الْحَاكِمُ .
( 129 ) وَحَدِيثُ جَابِرٍ رَضِيَ اللهُ عَنْهُ فِي ذَلِكَ يَأْتِي إِنْ شَاءَ اللهُ تَعَالَى فِي كِتَابِ يَوْمِ الْقِيَامَةِ .
وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَابْنِ مَسْعُودٍ وَعَائِشَةَ رَضِيَ اللهُ عَنْهُمْ
قَوْلُهُ : "غَيْرَ مُتَعْتَعٍ " أَيْ مِنْ غَيْرِ أَنْ يُصِيبَهُ أَذًى يُقْلِقُهُ أَوْ يُزْعِجُهُ ، وَ"غَيْرَ" بِالنَّصْبِ حَالٌ لِلضَّعِيفِ .
3298 \ 2 - وَقَالَ أَبُو يَعْلَى : حَدَّثَنَا زُهَيْرٌ يَعْنِي ابْنَ حَرْبٍ ، ثَنَا سَعِيدُ بْنُ سُلَيْمَانَ بِهِ .
3298 \ 3 - وَقَالَ الرُّويَانِيُّ : حَدَّثَنَا ابْنُ إِسْحَاقَ هُوَ الصَّاغَانِيُّ ، ثَنَا سَعِيدُ بْنُ سُلَيْمَانَ ، بِهِ .
إِسْنَادُهُ حَسَنٌ .
وَقَالَ الْبَزَّارُ : لَا نَعْلَمُ لَهُ طَرِيقًا غَيْرَ هَذَا .
وَمَنْصُورٌ لَا أَدْرِي أَسَمِعَ مَنْ عَطَاءٍ بَعْدَ اخْتِلَاطِهِ أَوْ قَبْلُ ؟ انْتَهَى .
3298 \ 4 - وَقَدْ تَابَعَهُ عَمْرُو بْنُ أَبِي قَيْسٍ ، عَنْ عَطَاءِ بْنِ السَّائِبِ عَنْ مُحَارِبٍ ، أَخْرَجَهُ الْحَاكِمُ .
( 129 ) وَحَدِيثُ جَابِرٍ رَضِيَ اللهُ عَنْهُ فِي ذَلِكَ يَأْتِي إِنْ شَاءَ اللهُ تَعَالَى فِي كِتَابِ يَوْمِ الْقِيَامَةِ .
وَفِي الْبَابِ عَنْ أَبِي سَعِيدٍ وَابْنِ مَسْعُودٍ وَعَائِشَةَ رَضِيَ اللهُ عَنْهُمْ
It is narrated from Sayyiduna Buraydah (may Allah be pleased with him) that when Sayyiduna Ja'far (may Allah be pleased with him) came from Abyssinia into the presence of the Prophet (peace and blessings be upon him), he (peace and blessings be upon him) asked him: "What was the most wondrous thing you saw there?" He said: I saw a woman on whose head was a basket containing food. A horseman galloping his horse passed by and struck her, so that her food was scattered. She sat down and began gathering her food, then she turned towards that rider and said: Woe to you on the Day when the true King sets up His Chair of judgement and takes the right of the oppressed from the oppressor! So the Messenger of Allah (peace and blessings be upon him), confirming that woman's words, said: "That nation can never be pure (or: how can that nation be declared pure) whose weak member cannot obtain his right from its strong one without any hesitation, stammering, fear or harm."
The meaning of his words 'ghayra muta'ta'' is that no pain or harm should reach him that makes him uneasy or distressed, and the word 'ghayr' here is in the accusative because it describes the state (hal) of the weak one. The chain of this hadith is hasan (good). Imam Abu Ya'la and al-Ruyani also narrated it through Sa'id bin Sulayman. Imam al-Bazzar said: We do not know any other route for it besides this; and concerning Mansur, I do not know whether he heard from Ata' before his confusion (ikhtilat) or after it. However, Imam al-Hakim reported a corroboration of it through Amr bin Abi Qays from Ata' from Muharib. The hadith of Sayyiduna Jabir (may Allah be pleased with him) on this subject will come, if Allah wills, in the Book of the Day of Resurrection, and on this topic narrations are also reported from Sayyiduna Abu Sa'id al-Khudri, Ibn Mas'ud and Sayyidah Aishah (may Allah be pleased with them).
The meaning of his words 'ghayra muta'ta'' is that no pain or harm should reach him that makes him uneasy or distressed, and the word 'ghayr' here is in the accusative because it describes the state (hal) of the weak one. The chain of this hadith is hasan (good). Imam Abu Ya'la and al-Ruyani also narrated it through Sa'id bin Sulayman. Imam al-Bazzar said: We do not know any other route for it besides this; and concerning Mansur, I do not know whether he heard from Ata' before his confusion (ikhtilat) or after it. However, Imam al-Hakim reported a corroboration of it through Amr bin Abi Qays from Ata' from Muharib. The hadith of Sayyiduna Jabir (may Allah be pleased with him) on this subject will come, if Allah wills, in the Book of the Day of Resurrection, and on this topic narrations are also reported from Sayyiduna Abu Sa'id al-Khudri, Ibn Mas'ud and Sayyidah Aishah (may Allah be pleased with them).
