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مستدرکِ حاکم
Mustadrak al-Hakim
أول كتاب المناسك
Book of Hajj
الرُّكْنُ وَالْمَقَامُ يَاقُوتَتَانِ مِنْ يَوَاقِيتِ الْجَنَّةِ
The Corner and the Station are two of the rubies of Paradise
Mustadrak al-Hakim — Hadith 1695
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا الرَّبيع بن سليمان، حدثنا أيوب بن سُوَيد، حدثنا يونس بن يزيد، عن الزُّهري، عن مُسافِع الحَجَبي، عن عبد الله بن عمرو قال: قال رسولُ الله ﷺ: "الرُّكنُ والمَقامُ ياقوتتان من يَواقِيتِ الجَنَّة طَمَسَ الله نُورَهما، ولولا ذلك لأضاءَتا ما بين المشرق والمغرِب" (1).
هذا حديث تفرد به أيوب بن سُويد عن يونس، وأيوب ممَّن لم يحتجّا به، إلّا أنه من أَجِلَّة مشايخ الشام (1). ولهذا الحديث شاهد صحيحٌ:
هذا حديث تفرد به أيوب بن سُويد عن يونس، وأيوب ممَّن لم يحتجّا به، إلّا أنه من أَجِلَّة مشايخ الشام (1). ولهذا الحديث شاهد صحيحٌ:
It is narrated from Sayyiduna Abdullah bin Amr (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: "The Black Corner and the Station of Ibrahim are two rubies from among the rubies of Paradise. Allah Almighty has extinguished their light, and had Allah not done so, they would have illuminated everything between the east and the west."
Ayyub bin Suwayd is alone in narrating this hadith from Yunus, and Ayyub is among the narrators whom the two Shaykhs (Bukhari and Muslim) did not use as evidence; however, he is one of the eminent Shaykhs of Syria. This hadith also has an authentic supporting narration (shahid):
Ayyub bin Suwayd is alone in narrating this hadith from Yunus, and Ayyub is among the narrators whom the two Shaykhs (Bukhari and Muslim) did not use as evidence; however, he is one of the eminent Shaykhs of Syria. This hadith also has an authentic supporting narration (shahid):
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده ضعيف لضعف أيوب بن سويد، وخالفه عبد الله بن وهب فرواه عن يونس بن يزيد¤ ¤ - وهو الأيلي - بهذا الإسناد عن عبد الله بن عمرو موقوفًا قوله، فيما أخرجه الفاكهي في "أخبار مكة" (962) عن هارون بن موسى بن طريف عن ابن وهب عن يونس، إلّا أنَّ هارون بن موسى هذا لم نقف له على ترجمة، ورواه شعبة أيضًا عن مسافع - وهو ابن شيبة الحجبي، عن ابن عمرو موقوفًا، فيما ذكره أبو حاتم كما في "العلل" لابنه 318/ 2 (899)، لذلك رجَّح أبو حاتم الموقوف، وعبارة الترمذي توحي بترجيحه الموقوف أيضًا، فقال بعد أن أخرجه مرفوعًا (878): هذا يروى عن عبد الله بن عمرو موقوفًا قوله.
Grading: Its chain is da'if (weak) because of the weakness of Ayyub bin Suwayd.
Variation in the chain: Abd Allah bin Wahb went against him and narrated it from Yunus bin Yazid al-Ayli with this same chain from Abd Allah bin 'Amr (may Allah be pleased with him) as mawquf (as his own statement).
Reference / Source: As al-Fakihi narrated it in "Akhbar Makkah" (962) by way of Harun bin Musa bin Tarif from Ibn Wahb from Yunus.
Technical note / Defect ('illah): However, we could not find a biography of this Harun bin Musa.
Details of the narration: Shu'bah also narrated it from Musafi' (Ibn Shaybah al-Hajabi), from Ibn 'Amr (may Allah be pleased with him), as mawquf.
Reference / Source: As Abu Hatim mentioned in his son's book "al-'Ilal" 318/2 (899).
Important point: For this reason Abu Hatim preferred the mawquf narration, and Imam al-Tirmidhi's wording also indicates a preference for the mawquf; after narrating it as marfu' (878), he said: "This is narrated from Abd Allah bin 'Amr (may Allah be pleased with him) as mawquf."
وأخرجه البيهقي في "السنن الكبرى" 5/ 75، وفي "شعب الإيمان" (3741) عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Al-Bayhaqi narrated it in "al-Sunan al-Kubra" 75/5 and "Shu'ab al-Iman" (3741) by way of Abu Abd Allah al-Hakim with this same chain.
وأخرجه مرفوعًا كذلك ابن خزيمة (2731) عن عبد العزيز بن أحمد بن سويد، وأبو طاهر المخلص في "المخلصيات" (2048)، وابن أبي الفوارس البغدادي في التاسع من "الفوائد المنتقاة" (125) من طريق موهب بن يزيد بن خالد، كلاهما عن أيوب بن سويد، به. قال ابن خزيمة: هذا الخبر لم يسنده أحد أعلمه من حديث الزهري غير أيوب بن سويد إن كان حفظ عنه، وقد رواه عن مسافع بن شيبة مرفوعًا غير الزهري، رواه رجاء أبو يحيى. قلنا: وطريق رجاء أبي يحيى ستأتي في "المستدرك" بعد قليل، ويأتي تخريجها هناك.
Details of the narration: Likewise, Ibn Khuzaymah (2731) narrated it as marfu' from Abd al-'Aziz bin Ahmad bin Suwayd, and Abu Tahir al-Mukhallis in "al-Mukhallisiyyat" (2048) and Ibn Abi al-Fawaris al-Baghdadi in the ninth part of "al-Fawa'id al-Muntaqah" (125) by way of Mawhab bin Yazid bin Khalid; both of them narrate from Ayyub bin Suwayd.
Important point: Ibn Khuzaymah says that, to his knowledge, no one other than Ayyub bin Suwayd narrated it as marfu' from the hadith of al-Zuhri, provided that he memorised it correctly.
Corroborating chains and supporting reports: However, narrators other than al-Zuhri narrated it from Musafi' bin Shaybah as marfu', such as Raja' Abu Yahya.
Details of the narration: We say: the route of Raja' Abu Yahya will come shortly in "al-Mustadrak", and its takhrij will be given there.
ورواه مثنى بن الصباح عن مسافع الحجبي عن ابن عمرو موقوفًا، أخرجه من طريقه الأزرقي في "أخبار مكة" 328/ 1، ومثنى بن الصباح هذا ضعيف قد اختلط بأخرة.
Details of the narration: Muthanna bin al-Sabbah narrated it from Musafi' al-Hajabi, from Ibn 'Amr (may Allah be pleased with him), as mawquf.
Reference / Source: Al-Azraqi narrated it by his route in "Akhbar Makkah" 328/1.
Criticism of a narrator: This Muthanna bin al-Sabbah is weak and suffered from mental confusion (ikhtilat) at the end of his life.
وأخرجه موقوفًا كذلك الأزرقي 1/ 327 عن إبراهيم بن محمد بن أبي يحيى، عن ليث بن سعد، عن مغيرة بن خالد المخزومي، عن ابن عمرو. وإبراهيم بن محمد هذا متروك.
Reference / Source: Al-Azraqi narrated it at (1/ 327) by way of Ibrahim bin Muhammad bin Abi Yahya, who narrated from Layth bin Sa'd, from Mughirah bin Khalid al-Makhzumi, from Ibn 'Amr (may Allah be pleased with him), as mawquf.
Criticism of a narrator: This narrator, Ibrahim bin Muhammad, is "matruk" (severely weak, one whose narration is abandoned).
وفي الباب عن ابن عباس عند أحمد 5/ (2795)، وإسناده ضعيف.
Corroborating chains and supporting reports: On this subject there is also a narration from Ibn 'Abbas (may Allah be pleased with him), which is in Musnad Ahmad 5/ (2795),
Grading: but its chain is da'if (weak).
وعن أنس بن مالك، وهو الحديث الآتي بعده، والصحيح وقفه كذلك.
Corroborating chains and supporting reports: Another narration is reported from Anas bin Malik (may Allah be pleased with him), which is the hadith that comes after this one,
Important point: and the correct view is that it too is likewise mawquf (the Companion's own statement).
(1) تعقبه الذهبي في "التلخيص" قائلًا: ضعفه أحمد. قلنا: وضعفه كذلك أبو داود والساجي وابن يونس، وقال ابن معين: ليس بشيء، يسرق الأحاديث، وقال البخاري: يتكلمون فيه، وقال النسائي: ليس بثقة، وقال في موضع آخر: متروك الحديث، وقال أبو حاتم: لين الحديث، وذكره ابن حبان في "الثقات" لكنه قال: كان رديء الحفظ يخطئ.
Note / Clarification: Imam al-Dhahabi objected to this in "al-Talkhis", saying that Imam Ahmad declared him weak.
Criticism of a narrator: We say: Imam Abu Dawud, al-Saji and Ibn Yunus also declared him weak; Ibn Ma'in said that he is worthless and steals hadiths; Imam al-Bukhari said that the scholars have criticised him; Imam al-Nasa'i called him not thiqah, and in another place matruk al-hadith; Abu Hatim called him "layyin al-hadith" (soft, weak in hadith); and although Ibn Hibban mentioned him in "al-Thiqat", he also stated explicitly that his memory was very poor and that he made mistakes.
Grading: Its chain is da'if (weak) because of the weakness of Ayyub bin Suwayd.
Variation in the chain: Abd Allah bin Wahb went against him and narrated it from Yunus bin Yazid al-Ayli with this same chain from Abd Allah bin 'Amr (may Allah be pleased with him) as mawquf (as his own statement).
Reference / Source: As al-Fakihi narrated it in "Akhbar Makkah" (962) by way of Harun bin Musa bin Tarif from Ibn Wahb from Yunus.
Technical note / Defect ('illah): However, we could not find a biography of this Harun bin Musa.
Details of the narration: Shu'bah also narrated it from Musafi' (Ibn Shaybah al-Hajabi), from Ibn 'Amr (may Allah be pleased with him), as mawquf.
Reference / Source: As Abu Hatim mentioned in his son's book "al-'Ilal" 318/2 (899).
Important point: For this reason Abu Hatim preferred the mawquf narration, and Imam al-Tirmidhi's wording also indicates a preference for the mawquf; after narrating it as marfu' (878), he said: "This is narrated from Abd Allah bin 'Amr (may Allah be pleased with him) as mawquf."
وأخرجه البيهقي في "السنن الكبرى" 5/ 75، وفي "شعب الإيمان" (3741) عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Al-Bayhaqi narrated it in "al-Sunan al-Kubra" 75/5 and "Shu'ab al-Iman" (3741) by way of Abu Abd Allah al-Hakim with this same chain.
وأخرجه مرفوعًا كذلك ابن خزيمة (2731) عن عبد العزيز بن أحمد بن سويد، وأبو طاهر المخلص في "المخلصيات" (2048)، وابن أبي الفوارس البغدادي في التاسع من "الفوائد المنتقاة" (125) من طريق موهب بن يزيد بن خالد، كلاهما عن أيوب بن سويد، به. قال ابن خزيمة: هذا الخبر لم يسنده أحد أعلمه من حديث الزهري غير أيوب بن سويد إن كان حفظ عنه، وقد رواه عن مسافع بن شيبة مرفوعًا غير الزهري، رواه رجاء أبو يحيى. قلنا: وطريق رجاء أبي يحيى ستأتي في "المستدرك" بعد قليل، ويأتي تخريجها هناك.
Details of the narration: Likewise, Ibn Khuzaymah (2731) narrated it as marfu' from Abd al-'Aziz bin Ahmad bin Suwayd, and Abu Tahir al-Mukhallis in "al-Mukhallisiyyat" (2048) and Ibn Abi al-Fawaris al-Baghdadi in the ninth part of "al-Fawa'id al-Muntaqah" (125) by way of Mawhab bin Yazid bin Khalid; both of them narrate from Ayyub bin Suwayd.
Important point: Ibn Khuzaymah says that, to his knowledge, no one other than Ayyub bin Suwayd narrated it as marfu' from the hadith of al-Zuhri, provided that he memorised it correctly.
Corroborating chains and supporting reports: However, narrators other than al-Zuhri narrated it from Musafi' bin Shaybah as marfu', such as Raja' Abu Yahya.
Details of the narration: We say: the route of Raja' Abu Yahya will come shortly in "al-Mustadrak", and its takhrij will be given there.
ورواه مثنى بن الصباح عن مسافع الحجبي عن ابن عمرو موقوفًا، أخرجه من طريقه الأزرقي في "أخبار مكة" 328/ 1، ومثنى بن الصباح هذا ضعيف قد اختلط بأخرة.
Details of the narration: Muthanna bin al-Sabbah narrated it from Musafi' al-Hajabi, from Ibn 'Amr (may Allah be pleased with him), as mawquf.
Reference / Source: Al-Azraqi narrated it by his route in "Akhbar Makkah" 328/1.
Criticism of a narrator: This Muthanna bin al-Sabbah is weak and suffered from mental confusion (ikhtilat) at the end of his life.
وأخرجه موقوفًا كذلك الأزرقي 1/ 327 عن إبراهيم بن محمد بن أبي يحيى، عن ليث بن سعد، عن مغيرة بن خالد المخزومي، عن ابن عمرو. وإبراهيم بن محمد هذا متروك.
Reference / Source: Al-Azraqi narrated it at (1/ 327) by way of Ibrahim bin Muhammad bin Abi Yahya, who narrated from Layth bin Sa'd, from Mughirah bin Khalid al-Makhzumi, from Ibn 'Amr (may Allah be pleased with him), as mawquf.
Criticism of a narrator: This narrator, Ibrahim bin Muhammad, is "matruk" (severely weak, one whose narration is abandoned).
وفي الباب عن ابن عباس عند أحمد 5/ (2795)، وإسناده ضعيف.
Corroborating chains and supporting reports: On this subject there is also a narration from Ibn 'Abbas (may Allah be pleased with him), which is in Musnad Ahmad 5/ (2795),
Grading: but its chain is da'if (weak).
وعن أنس بن مالك، وهو الحديث الآتي بعده، والصحيح وقفه كذلك.
Corroborating chains and supporting reports: Another narration is reported from Anas bin Malik (may Allah be pleased with him), which is the hadith that comes after this one,
Important point: and the correct view is that it too is likewise mawquf (the Companion's own statement).
(1) تعقبه الذهبي في "التلخيص" قائلًا: ضعفه أحمد. قلنا: وضعفه كذلك أبو داود والساجي وابن يونس، وقال ابن معين: ليس بشيء، يسرق الأحاديث، وقال البخاري: يتكلمون فيه، وقال النسائي: ليس بثقة، وقال في موضع آخر: متروك الحديث، وقال أبو حاتم: لين الحديث، وذكره ابن حبان في "الثقات" لكنه قال: كان رديء الحفظ يخطئ.
Note / Clarification: Imam al-Dhahabi objected to this in "al-Talkhis", saying that Imam Ahmad declared him weak.
Criticism of a narrator: We say: Imam Abu Dawud, al-Saji and Ibn Yunus also declared him weak; Ibn Ma'in said that he is worthless and steals hadiths; Imam al-Bukhari said that the scholars have criticised him; Imam al-Nasa'i called him not thiqah, and in another place matruk al-hadith; Abu Hatim called him "layyin al-hadith" (soft, weak in hadith); and although Ibn Hibban mentioned him in "al-Thiqat", he also stated explicitly that his memory was very poor and that he made mistakes.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 1695
