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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
مَشْيُهُ صَلَى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَمُدَارَاتُهُ لِلْأَضْيَافِ
The gait of the Messenger of Allah (peace and blessings be upon him) and his kindness to guests
Mustadrak al-Hakim — Hadith 2954
اُردوEn
أخبرَناه أبو زكريا يحيى بن محمد العَنبَري، حدثنا إبراهيم بن أبي طالب، حدثنا محمد بن المثنَّى، حدثنا معاذ بن هشام، حدثني أَبي، عن قَتَادة، عن الحسن، عن عِمران بن حُصَين قال: كنا مع رسول الله ﷺ فِي مَسِيرٍ وقد تَفاوَتَ بين أصحابه في السَّير، فرَفَع بهاتين الآيتين صوتَه: ﴿يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (1) يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ﴾ [الحج: 1 - 2]، فلما سمع ذلك أصحابُه حَثُّوا المَطِيَّ، وعرفوا أنه عند قولٍ يقولُه، فقال: "أتدرونَ أيُّ يومٍ ذاكم؟ " قالوا: الله ورسوله أعلمُ، قال: "يومَ ينادي آدمَ رَبُّه فيقول: يا آدمُ، ابعَثْ بَعْثَ النار، قال: يا رب، وما بعثُ النار؟ قال: من كلِّ ألفٍ تسعُ مئةٍ وتسعةٌ وتسعون في النار، وواحدٌ في الجنة"، فأُبلِسَ أصحابُه فما أَوضَحُوا بضاحكةٍ، فلما رأَى رسولُ الله ﷺ الذي بأصحابه قال: "اعمَلوا وأَبشِرُوا، فوالَّذِي نفسُ محمدٍ بيده، إنكم لمعَ خَلِيقتَينِ ما كانتا مع شيءٍ قطُّ إِلَّا كَثَرَتاهُ، يأجوجَ ومأجوجَ، ومَن هَلَكَ من بني آدمَ وبني إبليسَ"، فسُرِّيَ على القوم بعضُ الذي يَجِدُون، ثم قال: "اعمَلوا وأبشِرُوا، فوالذي نفسُ محمدٍ بيده ما أنتم في الناس إلّا كالشَّامَةِ في جَنْب البعير، أو كالرَّقْمةِ في ذراع الدابَّة" (1). حديث هشام الدَّستُوائي حديث صحيح، فإن أكثر أئمَّتِنا من المتقدِّمين على أنَّ الحسن قد سمع من عِمران بن حُصين (1)، فأما إذا اختلف هشامٌ والحكمُ بن عبد الملك، فالقولُ قولُ هشام.
It is narrated from Sayyiduna Imran bin Husayn (may Allah be pleased with him) that he said: We were with the Messenger of Allah (peace and blessings be upon him) on a journey, and his Companions had become spread apart from one another because of the journey. Then he (peace and blessings be upon him) recited these two verses in a loud voice: "O mankind, fear your Lord. Indeed, the convulsion of the Hour is a tremendous thing. On the Day you see it, every nursing mother will be distracted from the child she is nursing, and every pregnant woman will deliver her burden, and you will see the people intoxicated while they are not intoxicated; but the punishment of Allah is severe" [Surah al-Hajj: 1-2]. When the Companions heard this recitation, they urged their mounts on and realized that he (peace and blessings be upon him) was about to say something (important). So he (peace and blessings be upon him) said: "Do you know what day that is?" They said: Allah and His Messenger know best. He (peace and blessings be upon him) said: "It is the day when Allah Almighty will call Adam (peace be upon him) and say: O Adam, send forth the contingent of Hell. He will say: O Lord, how many is the contingent of Hell? Allah Almighty will say: Out of every thousand, nine hundred and ninety-nine to Hell and one to Paradise." Hearing this, the Companions were struck with despair and (out of grief) not a tooth of theirs showed (that is, they could not smile). When the Messenger of Allah (peace and blessings be upon him) saw this sorrowful state of his Companions, he said: "Do good deeds and receive glad tidings. By the One in whose Hand is the soul of Muhammad, you are with two creations who never accompany anything without making it numerous: (meaning) Gog and Magog, and those of the children of Adam and the children of Iblis who have perished." Then that (state of fear) which had overcome them was eased somewhat. Then he (peace and blessings be upon him) said: "Do good deeds and receive glad tidings. By the One in whose Hand is the soul of Muhammad, you among the people (in number) are only like a mole on the side of a camel, or like a mark on the foreleg of an animal."
The hadith of Hisham al-Dastuwa'i is sahih (authentic), because most of our early Imams hold that al-Hasan (al-Basri) heard from Imran bin Husayn; and as for where Hisham and al-Hakam bin Abd al-Malik differ, the word of Hisham is the one to be relied upon.
The hadith of Hisham al-Dastuwa'i is sahih (authentic), because most of our early Imams hold that al-Hasan (al-Basri) heard from Imran bin Husayn; and as for where Hisham and al-Hakam bin Abd al-Malik differ, the word of Hisham is the one to be relied upon.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث صحيح، رجاله ثقات، وقد سلف برقم (78) من طريق شيبان النحوي عن قتادة، فانظر الكلام عليه هناك.
Grading: The hadith is "sahih"; its narrators are thiqah. It has already passed at number (78) via Shayban al-Nahwi, from Qatadah; see the discussion of it there.
وسيأتي برقم (8909) من طريق مسدد ومحمد بن المنهال عن معاذ بن هشام.
Reference: This hadith will come later at number (8909) via Musaddad and Muhammad bin al-Minhal, from Mu'adh bin Hisham.
وأخرجه الطبري في مسند ابن عبَّاس من "تهذيب الآثار" 1/ 402 عن محمد بن بشار، عن معاذ بن هشام الدَّستُوائي، بهذا الإسناد.
Reference / Source: Al-Tabari narrated it in "Tahdhib al-Athar" (Musnad Ibn 'Abbas, 1/ 402) via Muhammad bin Bashshar, from Mu'adh bin Hisham al-Dastuwa'i, with this same chain.
وأخرجه أحمد 33/ (19901)، والترمذي (3169)، والنسائي (11277) من طريق يحيى بن سعيد القطان، عن هشام الدَّستُوائي، به. وقال الترمذي: حديث حسن صحيح. ¤ ¤ وسيأتي برقم (8907) من طريق عبد الصمد بن عبد الوارث، وبرقم (8910) من طريق روح بن عبادة، كلاهما عن هشام.
Reference / Source: Ahmad (33/ 19901), al-Tirmidhi (3169) and al-Nasa'i (11277) narrated it via Yahya bin Sa'id al-Qattan, from Hisham al-Dastuwa'i. Al-Tirmidhi said: This hadith is "hasan sahih". This hadith will come later at number (8907) via 'Abd al-Samad bin 'Abd al-Warith and at (8910) via Rawh bin 'Ubadah, both of them narrating from Hisham.
(1) كذا قال المصنف، ولعله أراد بالأئمة هنا مشايخه كما صرَّح فيما سيأتي عند الحديث رقم (7588)، وإلّا فالذي عليه جمهور المتقدمين من أئمّة الحديث - كيحيى القطان وابن المَديني وأحمد بن حنبل وابن مَعِين - أنه لم يثبت عندهم من وجه صحيح سماعُ الحسن البصري من عمران.
Explanation (who is meant by "the imams"): The author (al-Hakim) said this here (regarding the agreement of the imams). Perhaps by "the imams" he meant his own teachers here, as he will state explicitly later at hadith number (7588). Otherwise, the position of the majority of the early imams of hadith, such as Yahya al-Qattan, Ibn al-Madini, Ahmad bin Hanbal and Ibn Ma'in, is that al-Hasan al-Basri's hearing from 'Imran (may Allah be pleased with him) is not established with them through any sound route.
Grading: The hadith is "sahih"; its narrators are thiqah. It has already passed at number (78) via Shayban al-Nahwi, from Qatadah; see the discussion of it there.
وسيأتي برقم (8909) من طريق مسدد ومحمد بن المنهال عن معاذ بن هشام.
Reference: This hadith will come later at number (8909) via Musaddad and Muhammad bin al-Minhal, from Mu'adh bin Hisham.
وأخرجه الطبري في مسند ابن عبَّاس من "تهذيب الآثار" 1/ 402 عن محمد بن بشار، عن معاذ بن هشام الدَّستُوائي، بهذا الإسناد.
Reference / Source: Al-Tabari narrated it in "Tahdhib al-Athar" (Musnad Ibn 'Abbas, 1/ 402) via Muhammad bin Bashshar, from Mu'adh bin Hisham al-Dastuwa'i, with this same chain.
وأخرجه أحمد 33/ (19901)، والترمذي (3169)، والنسائي (11277) من طريق يحيى بن سعيد القطان، عن هشام الدَّستُوائي، به. وقال الترمذي: حديث حسن صحيح. ¤ ¤ وسيأتي برقم (8907) من طريق عبد الصمد بن عبد الوارث، وبرقم (8910) من طريق روح بن عبادة، كلاهما عن هشام.
Reference / Source: Ahmad (33/ 19901), al-Tirmidhi (3169) and al-Nasa'i (11277) narrated it via Yahya bin Sa'id al-Qattan, from Hisham al-Dastuwa'i. Al-Tirmidhi said: This hadith is "hasan sahih". This hadith will come later at number (8907) via 'Abd al-Samad bin 'Abd al-Warith and at (8910) via Rawh bin 'Ubadah, both of them narrating from Hisham.
(1) كذا قال المصنف، ولعله أراد بالأئمة هنا مشايخه كما صرَّح فيما سيأتي عند الحديث رقم (7588)، وإلّا فالذي عليه جمهور المتقدمين من أئمّة الحديث - كيحيى القطان وابن المَديني وأحمد بن حنبل وابن مَعِين - أنه لم يثبت عندهم من وجه صحيح سماعُ الحسن البصري من عمران.
Explanation (who is meant by "the imams"): The author (al-Hakim) said this here (regarding the agreement of the imams). Perhaps by "the imams" he meant his own teachers here, as he will state explicitly later at hadith number (7588). Otherwise, the position of the majority of the early imams of hadith, such as Yahya al-Qattan, Ibn al-Madini, Ahmad bin Hanbal and Ibn Ma'in, is that al-Hasan al-Basri's hearing from 'Imran (may Allah be pleased with him) is not established with them through any sound route.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2954
