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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
إِنَّ رَسُولَ اللَّهِ - صَلَى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - يَأْمُرُكُمْ أَنْ يَقْرَأَ كُلُّ رَجُلٍ مِنْكُمْ كَمَا عَلِمَ
The Messenger of Allah (peace and blessings be upon him) commands you that each of you recite as he was taught
Mustadrak al-Hakim — Hadith 2926
اُردوEn
حدثنا علي بن حَمْشاذَ العَدْل، حدثنا محمد بن غالب، حدثنا عفَّان بن مسلم وأبو الوليد الطَّيَالسي قالا: حدثنا أبو عَوَانة، عن الأسود بن قيس، عن نُبَيح العَنَزي، عن ابن عبَّاس قال: بينما أنا أقرأُ آيةً من كتاب الله ﷿، وأنا أمشي في طريقٍ من طرق المدينة، فإذا أنا برجل يناديني من بعدي: أتبِعِ ابنَ عبَّاس، فإذا هو أميرُ المؤمنين عمر، فقلت: أُتبِعُك على أُبيِّ بن كعب، فقال: أهو أقرأَكَها كما سمعتُك تقرأُ؟ قلت: نعم، قال: فأرسَلَ معي رسولًا، قال: اذهَبْ معه إلى أُبيِّ بن كعب فانظُرْ أيَقرأُ أُبيٌّ كذلك، قال: فانطلقتُ أنا ورسولُه إلى أُبي بن كعب، فقلت: يا أُبيُّ، قرأتُ آيةً من كتاب الله فناداني مِن بعدي عمرُ بن الخطَّاب: أتبِعِ ابنَ عبَّاس، فقلت: أُتبِعُك على أُبيِّ بن كعب، فأرسَلَ معي رسولَه، أفأنت أقرأْتَنِيها كما قرأتُ؟ قال أُبيّ: نعم، قال: فرَجَعَ الرسولُ إليه، فانطلقتُ أنا إلى حاجَتي، قال: فراح عمرُ إلى أُبيّ فوَجَدَه قد فَرَغَ من غَسْل رأسه ووَلِيدتُه تَدَّرِي لحيتَه بمِدْراها، فقال أُبي: مرحبًا يا أمير المؤمنين، أزائرٌ جئتَ أم طالبُ حاجةٍ؟ فقال عمر: بل طالبُ حاجة، قال: فجلس ومعه مَولَيَانِ له، حتى فرغ من لحيته وادَّرَتْ جانبَه الأيمنَ من لِمَّتِه، ثم ولَّاها جانبَه الأيسرَ، حتى إذا فرغ أقبلَ إلى عمر بوجهه، فقال: ما حاجةُ أمير المؤمنين، قال عمر: يا أُبيُّ، عَلَامَ تُقنِّطُ الناسَ؟ قال أُبي: يا أمير المؤمنين، إني تلقَّيتُ القرآنَ ممَّن تلقَّاه (1) [من] جبريلَ وهو رَطْبٌ، فقال عمر: تَاللهِ ما أنت بمُنتَهٍ وما أنا بصابرٍ؛ ثلاثَ مرات، ثم قام فانطَلَق (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2890 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2890 - صحيح
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that he said: Once, while I was walking along one of the roads of Madinah reciting a verse of the Book of Allah, the Mighty and Majestic, suddenly a man called out from behind: "Follow along, Ibn Abbas," and I saw that it was the Commander of the Believers, Sayyiduna Umar (may Allah be pleased with him). I said: I will take you to Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) (so that he may confirm this recitation). He asked: Did he himself teach it to you the way I heard you reciting? I said: Yes. He sent a messenger with me and said: Go with him to Ubayy bin Ka'b and see whether Ubayy also recites it this way. The messenger and I went to Sayyiduna Ubayy bin Ka'b, and I said: O Ubayy! I was reciting a verse of the Book of Allah when Umar bin al-Khattab (may Allah be pleased with him) called out from behind, "Follow along, Ibn Abbas," and I said that I would take him to Ubayy bin Ka'b, so he has sent his messenger with me. So did you teach me this verse just as I recited it? Sayyiduna Ubayy said: Yes. The messenger went back, and I went off to attend to my need. Then Sayyiduna Umar (may Allah be pleased with him) himself came to Sayyiduna Ubayy. He had just finished washing his head, and his slave-girl was grooming his beard with a wooden comb. Ubayy said: Welcome, O Commander of the Believers! Have you come to visit, or for some need? Umar (may Allah be pleased with him) said: Rather, I have come for a need. He sat down along with his two freed slaves, until he (Ubayy) had finished grooming his beard and the right side of his hair had been combed and then the left side. After finishing, he turned towards Umar and asked: What is the need of the Commander of the Believers? Umar (may Allah be pleased with him) said: O Ubayy! Why do you make people despair (by reciting variant letters to them)? Ubayy replied: O Commander of the Believers! I received the Qur'an from the one who received it from Jibril (peace be upon him) while it was completely fresh. At this Umar (may Allah be pleased with him) said three times: "By Allah! Neither are you going to desist, nor am I going to bear it patiently." Then he got up and left.
This hadith has an authentic chain (sahih al-isnad), but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has an authentic chain (sahih al-isnad), but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) قوله: "ممَّن تلقاه" تحرَّف في (ب) إلى: من تلقاء. ولفظ "من" الذي بين معقوفين زيادة يقتضيها النص ولم يرد في النسخ الخطية.
Correction of the text: The words "mimman talaqqahu" were corrupted in manuscript (B) to "min tilqa'". The word "min" in brackets has been added as the wording requires; it was not in the manuscripts.
(2) إسناده صحيح. أبو عوانة: هو وضّاح اليَشكُري.
Grading of the chain: Its chain is "sahih". Abu 'Awanah is "Waddah al-Yashkuri".
وأخرجه مختصرًا جدًّا أحمد 35/ (21112) عن عفان وهشام بن عبد الملك - وهو أبو الوليد الطيالسي - بهذا الإسناد. واقتصر فيه على قول أُبي لعمر: إني تلقيت القرآن ممَّن تلقَّاه من جبريل وهو رطب.
Reference / Source: It was recorded in very abridged form (mukhtasaran jiddan) by Ahmad (35/ 21112) from 'Affan and Hisham bin Abd al-Malik (Abu al-Walid al-Tayalisi), with this same chain. In it he confined himself to Ubayy's statement to 'Umar: "I learned the Qur'an from the one who learned it from Jibril while it was fresh."
قوله: "أَتبِع ابنَ عبَّاس" أي: أَتبِع يا ابن عبَّاس، أي: أَسنِدْ قراءتك ممَّن أخذتها، وأَحِلْ على من سمعتها منه. قاله ابن الأثير في "النهاية".
Linguistic explanation: The words "atbi' Ibna 'Abbas" mean "follow, O Ibn 'Abbas", i.e. give the chain of your reading, from whom you took it, and refer to the one from whom you heard it. (Ibn al-Athir, "al-Nihayah".)
وقوله: "تدَّرِي لحيته بمِدراها" أي: تمشطه وتسرّحه، والمِدرَى: كالمُشْط لكنه أطول أسنانًا منه. وقوله: "تدَّري" أصله: تَدْتَري، تَفتعِل، فأُدغِمت التاء في الدال. قاله ابن الأثير.
Linguistic explanation: The words "tadarri lihyatahu bi-midraha" mean combing and grooming it. A "midra" is like a comb but with longer teeth. The word "taddari" was originally "tadtari" (on the pattern ifti'al), and the ta' was assimilated into the dal. (Ibn al-Athir.)
واللِّمَّة: الشَّعر الذي يجاوز شحمة الأذن، فإذا بلغ المنكبين فهو جُمَّة.
Linguistic explanation: "Al-limmah" is hair that extends below the earlobe, and when it reaches the shoulders it is called "jummah".
Correction of the text: The words "mimman talaqqahu" were corrupted in manuscript (B) to "min tilqa'". The word "min" in brackets has been added as the wording requires; it was not in the manuscripts.
(2) إسناده صحيح. أبو عوانة: هو وضّاح اليَشكُري.
Grading of the chain: Its chain is "sahih". Abu 'Awanah is "Waddah al-Yashkuri".
وأخرجه مختصرًا جدًّا أحمد 35/ (21112) عن عفان وهشام بن عبد الملك - وهو أبو الوليد الطيالسي - بهذا الإسناد. واقتصر فيه على قول أُبي لعمر: إني تلقيت القرآن ممَّن تلقَّاه من جبريل وهو رطب.
Reference / Source: It was recorded in very abridged form (mukhtasaran jiddan) by Ahmad (35/ 21112) from 'Affan and Hisham bin Abd al-Malik (Abu al-Walid al-Tayalisi), with this same chain. In it he confined himself to Ubayy's statement to 'Umar: "I learned the Qur'an from the one who learned it from Jibril while it was fresh."
قوله: "أَتبِع ابنَ عبَّاس" أي: أَتبِع يا ابن عبَّاس، أي: أَسنِدْ قراءتك ممَّن أخذتها، وأَحِلْ على من سمعتها منه. قاله ابن الأثير في "النهاية".
Linguistic explanation: The words "atbi' Ibna 'Abbas" mean "follow, O Ibn 'Abbas", i.e. give the chain of your reading, from whom you took it, and refer to the one from whom you heard it. (Ibn al-Athir, "al-Nihayah".)
وقوله: "تدَّرِي لحيته بمِدراها" أي: تمشطه وتسرّحه، والمِدرَى: كالمُشْط لكنه أطول أسنانًا منه. وقوله: "تدَّري" أصله: تَدْتَري، تَفتعِل، فأُدغِمت التاء في الدال. قاله ابن الأثير.
Linguistic explanation: The words "tadarri lihyatahu bi-midraha" mean combing and grooming it. A "midra" is like a comb but with longer teeth. The word "taddari" was originally "tadtari" (on the pattern ifti'al), and the ta' was assimilated into the dal. (Ibn al-Athir.)
واللِّمَّة: الشَّعر الذي يجاوز شحمة الأذن، فإذا بلغ المنكبين فهو جُمَّة.
Linguistic explanation: "Al-limmah" is hair that extends below the earlobe, and when it reaches the shoulders it is called "jummah".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2926
