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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 2927
اُردوEn
حدثنا أبو العبَّاس محمد بن يعقوب، أخبرنا العبَّاس بن الوليد (3) بن مَزيَد، حدثنا محمد بن شعيب بن شابُور، حدثنا عبد الله بن العلاء بن زَبْر، عن بُسْر ابن عُبيد الله، عن أبي إدريس، عن أُبيِّ بن كعب: أنه كان يقرأُ: (إذْ جَعَلَ الذين كفروا في قلوبِهمُ الحَمِيَّةَ حَمِيَّةَ الجاهليةِ، ولو حَمِيتُم كما حَمَوْا لَفَسَدَ المسجدُ الحرامُ، فأنزَلَ اللهُ سَكِينتَه على رسولِه) (1)، فبَلَغَ ذلك عمرَ فاشتَدَّ عليه، فبَعَثَ إليه وهو يَهنَأُ ناقةً له، فدخل عليه، فدَعَا ناسًا من أصحابه فيهم زيدُ بن ثابت، فقال: مَن يَقرَأُ منكم سورةَ الفتح؟ فقرأَ زيدٌ على قراءتنا اليومَ، فغَلَّظَ لهُ (2) عمرُ، فقال له أُبي: أأتكلَّمُ؟ فقال: تكلَّمْ، فقال: لقد عَلِمتَ أني كنتُ أَدخُلُ على النبي ﷺ ويُقرِئُني وأنتم بالباب، فإن أحببتَ أن أُقرِئَ الناسَ على ما أقرأَني، أقرأتُ، وإلَّا لم أُقرِئْ حرفًا ما حَيِيتُ، قال: بل أقرِئِ الناس (3).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2891 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2891 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) that he used to recite (a verse of Surah al-Fath) this way: "When those who disbelieved put in their hearts zealotry, the zealotry of the time of ignorance; and had you shown zealotry as they did, the Sacred Mosque would have been ruined; then Allah sent down His tranquillity upon His Messenger" [Surah al-Fath: 26]. This reached Sayyiduna Umar (may Allah be pleased with him) and he found it very displeasing. He sent for Sayyiduna Ubayy while he was applying medicine to one of his camels. He came to him, and Umar (may Allah be pleased with him) called a group of his companions, among whom was Sayyiduna Zayd bin Thabit (may Allah be pleased with him). Then Umar (may Allah be pleased with him) asked: Which of you recites Surah al-Fath? Sayyiduna Zayd recited it just as we recite it today. Umar (may Allah be pleased with him) showed sternness over this (variant recitation). Then Ubayy said: May I speak? He said: Speak. Ubayy said: You know that I used to go in to the Prophet (peace and blessings be upon him) and he would teach me the Qur'an while you people were at the door. Now if you wish that I teach the people just as I was taught, well and good; otherwise I will not teach a single letter for as long as I live. Sayyiduna Umar (may Allah be pleased with him) said: "No, rather, teach the people (in the same way)."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) قوله: "بن الوليد" لم يرد في (ز) و (ص)، وأثبتناه من (ع) و (ب).
Correction of the text: The words "bin al-Walid" were not in manuscripts (Z) and (S); we have established them from manuscripts (A) and (B).
(1) انظر الآية (26) من سورة الفتح.
Reference: See verse (26) of Surah al-Fath.
(2) أي: فغلَّظ لأُبي بن كعب في القول.
Explanation: "Fa-sabba" means that he spoke harsh words to Ubayy bin Ka'b (may Allah be pleased with him).
(3) رجاله لا بأس بهم على خلاف في إسناده، وأبو إدريس - وهو عائذ الله بن عبد الله الخولاني - قيل: إنَّ روايته عن أبي بن كعب مرسلة.
Grading of the chain: There is no harm in its narrators (la ba'sa bihim), although there is a difference over its chain.
Technical note (irsal): And it has been said about Abu Idris ('A'idhullah bin Abdullah al-Khawlani) that his narration from Ubayy bin Ka'b is "mursal".
وأخرجه النسائي (11441) من طريق شبابة بن سوّار، عن عبد الله بن العلاء بن زَبْر، بهذا الإسناد مختصرًا. وشبابة ومن فوقه ثقات.
Reference / Source: It was recorded in abridged form by al-Nasa'i (11441) via Shababah bin Sawwar from Abdullah bin al-'Ala' bin Zabr, with this same chain. Shababah and all the narrators above him are thiqah.
وأخرجه عمر بن شبّة في "تاريخ المدينة" 2/ 709 - 710، وابن أبي داود في "المصاحف" (516)، وابن عساكر في "تاريخ دمشق" 7/ 337 - 338 من طريق الوليد بن مسلم، عن عبد الله بن العلاء بن زبر، عن عطية بن قيس، عن أبي إدريس الخولاني: أنَّ أبا الدرداء ركب إلى المدينة في نفر من أهل دمشق - وذكر القصة. ورجاله ثقات، ولا يضر هذا الخلاف على ابن زبر في شيخه، فعطية بن قيس وبُسْر بن عبيد الله كلاهما ثقة، وأبو إدريس من أثبات أصحاب أبي الدرداء وكان عالمَ الشام بعده، فإن لم يكن حضر هذه القصة فلا بدَّ أنه سمع خبرها من أبي الدرداء، والله تعالى أعلم.
References: It was recorded by 'Umar bin Shabbah in "Tarikh al-Madinah" (2/ 709-710), Ibn Abi Dawud in "al-Masahif" (516) and Ibn 'Asakir in "Tarikh Dimashq" (7/ 337-338) via al-Walid bin Muslim from Abdullah bin al-'Ala' bin Zabr from 'Atiyyah bin Qays from Abu Idris al-Khawlani, that "Abu al-Darda' rode to Madinah with a group of the people of Damascus" (and then he mentioned the story).
Examination of the chain: Its narrators are thiqah. The difference over Ibn Zabr regarding his shaykh ('Atiyyah bin Qays or Busr bin 'Ubaydullah) does no harm, since 'Atiyyah bin Qays and Busr bin 'Ubaydullah are both thiqah. And Abu Idris is among the most reliable companions of Abu al-Darda' and was the scholar of Syria after him. Even if he was not present at this incident, he must certainly have heard the report of it from Abu al-Darda'. And Allah knows best.
قوله: "يَهنَأ ناقة له" أي: يطليها بالقَطِران علاجًا لها من الجرب وغيره.
Linguistic explanation: The words "yahna'u naqatan lahu" mean that he was smearing his she-camel with "qatiran" (a tar-like substance) to treat it for mange and the like.
Correction of the text: The words "bin al-Walid" were not in manuscripts (Z) and (S); we have established them from manuscripts (A) and (B).
(1) انظر الآية (26) من سورة الفتح.
Reference: See verse (26) of Surah al-Fath.
(2) أي: فغلَّظ لأُبي بن كعب في القول.
Explanation: "Fa-sabba" means that he spoke harsh words to Ubayy bin Ka'b (may Allah be pleased with him).
(3) رجاله لا بأس بهم على خلاف في إسناده، وأبو إدريس - وهو عائذ الله بن عبد الله الخولاني - قيل: إنَّ روايته عن أبي بن كعب مرسلة.
Grading of the chain: There is no harm in its narrators (la ba'sa bihim), although there is a difference over its chain.
Technical note (irsal): And it has been said about Abu Idris ('A'idhullah bin Abdullah al-Khawlani) that his narration from Ubayy bin Ka'b is "mursal".
وأخرجه النسائي (11441) من طريق شبابة بن سوّار، عن عبد الله بن العلاء بن زَبْر، بهذا الإسناد مختصرًا. وشبابة ومن فوقه ثقات.
Reference / Source: It was recorded in abridged form by al-Nasa'i (11441) via Shababah bin Sawwar from Abdullah bin al-'Ala' bin Zabr, with this same chain. Shababah and all the narrators above him are thiqah.
وأخرجه عمر بن شبّة في "تاريخ المدينة" 2/ 709 - 710، وابن أبي داود في "المصاحف" (516)، وابن عساكر في "تاريخ دمشق" 7/ 337 - 338 من طريق الوليد بن مسلم، عن عبد الله بن العلاء بن زبر، عن عطية بن قيس، عن أبي إدريس الخولاني: أنَّ أبا الدرداء ركب إلى المدينة في نفر من أهل دمشق - وذكر القصة. ورجاله ثقات، ولا يضر هذا الخلاف على ابن زبر في شيخه، فعطية بن قيس وبُسْر بن عبيد الله كلاهما ثقة، وأبو إدريس من أثبات أصحاب أبي الدرداء وكان عالمَ الشام بعده، فإن لم يكن حضر هذه القصة فلا بدَّ أنه سمع خبرها من أبي الدرداء، والله تعالى أعلم.
References: It was recorded by 'Umar bin Shabbah in "Tarikh al-Madinah" (2/ 709-710), Ibn Abi Dawud in "al-Masahif" (516) and Ibn 'Asakir in "Tarikh Dimashq" (7/ 337-338) via al-Walid bin Muslim from Abdullah bin al-'Ala' bin Zabr from 'Atiyyah bin Qays from Abu Idris al-Khawlani, that "Abu al-Darda' rode to Madinah with a group of the people of Damascus" (and then he mentioned the story).
Examination of the chain: Its narrators are thiqah. The difference over Ibn Zabr regarding his shaykh ('Atiyyah bin Qays or Busr bin 'Ubaydullah) does no harm, since 'Atiyyah bin Qays and Busr bin 'Ubaydullah are both thiqah. And Abu Idris is among the most reliable companions of Abu al-Darda' and was the scholar of Syria after him. Even if he was not present at this incident, he must certainly have heard the report of it from Abu al-Darda'. And Allah knows best.
قوله: "يَهنَأ ناقة له" أي: يطليها بالقَطِران علاجًا لها من الجرب وغيره.
Linguistic explanation: The words "yahna'u naqatan lahu" mean that he was smearing his she-camel with "qatiran" (a tar-like substance) to treat it for mange and the like.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2927
