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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
تَفْسِيرُ سُورَةِ النِّسَاءِ
Tafsir of Surah al-Nisa
Mustadrak al-Hakim — Hadith 3218
اُردوEn
أخبرني أبو عبد الله محمد بن علي بن عبد الحميد الصَّنعاني بمكة، حدثنا إسحاق بن إبراهيم بن عبَّاد، أخبرنا عبد الرزاق، أخبرنا مَعمَر، عن عبد الله ابن طاووس، عن أبيه، عن ابن عبَّاس: ﴿وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ﴾ [النساء: 1] قال: إِنَّ الرَّحِمَ لَتُقْطَعُ، وإنَّ النِّعمة لَتُكفَرُ، وإنَّ الله إذا قارَبَ بين القلوب لم يُزحزِحْها شيءٌ أبدًا، ثم قرأ ﴿لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيعًا مَا أَلَّفْتَ بَيْنَ قُلُوبِهِمْ﴾ [الأنفال: 63]. قال: وقال رسول الله ﷺ: "الرَّحِمُ شُعْبة (2) من الرحمن، وإنها تجيءُ يوم القيامة تَكلَّمُ بلسانٍ طَليقٍ ذَلِيق، فمن أشارت إليه بوَصْلٍ وَصَلَه الله، ومن أشارت إليه بقَطْعٍ قَطَعَه الله" (3).
هذا حديث صحيح على شرط الشيخين ولم يُخرجاه بهذه السِّياقة.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3179 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين ولم يُخرجاه بهذه السِّياقة.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3179 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) concerning the saying of Allah Almighty, "And fear Allah, through whom you ask one another, and (beware of severing) the ties of kinship" [Surah Al-Nisa': 1], that he said: "Indeed, ties of kinship are severed and blessings are met with ingratitude, but when Allah Almighty brings hearts close together, nothing can ever separate them." Then he recited this verse: "If you had spent all that is in the earth, you could not have brought their hearts together" [Surah Al-Anfal: 63]. Sayyiduna Ibn Abbas (may Allah be pleased with them both) said that the Messenger of Allah (peace and blessings be upon him) said: "The womb (ties of kinship) is a branch from al-Rahman (the Most Merciful). It will come on the Day of Resurrection speaking with an eloquent and fluent tongue. Whoever it points to (before Allah) for joining, Allah will join him (to His mercy), and whoever it points to for severing, Allah will sever him (from His mercy)."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), and they did not record it with this wording.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), and they did not record it with this wording.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) في المطبوع و "تلخيص الذهبي": شجنة والشِّجنة -بكسر الشين وضمها- في الأصل: عُروق الشجر المشتبكة، ومنه قولهم: الحديث ذو شجون أي: يدخل بعضه في بعض، والمعنى هنا: أنها أثر من آثار الرحمة مشتبكة بها، فالقاطع لها منقطع من رحمة الله.
Note / Clarification: In the printed edition and in al-Dhahabi's "Talkhis" it reads "شجنة". "الشِّجنة" (with kasrah or dammah on the shin) originally means the intertwined roots of a tree; from it comes the expression "الحديث ذو شجون", meaning one topic leads into another. The meaning here is that it (kinship) is one of the traces of mercy, intertwined with it, so whoever severs it is cut off from the mercy of Allah.
(3) صنيع الحاكم هنا يُوهم أنَّ الشطر الثاني موصول لعطفه على الشطر الأول، والصواب أنه مرسل من رواية طاووس عن النبي ﷺ كما سيأتي. وأما الشطر الأول فسيعيد المصنف إخراجه برقم (3307) من طريق آخر عن عبد الرزاق، بهذا الإسناد- وإسناده صحيح.
Technical note / Defect ('illah): Al-Hakim's presentation here gives the impression that the second part is connected (mawsul), since he joined it to the first part, whereas the correct view is that it is a mursal narration of Tawus from the Prophet (peace and blessings be upon him), as will come. As for the first part, the author will record it again at no. (3307) by another route from Abd al-Razzaq with this chain,
Grading: and its chain is sahih.
وهو في "جامع معمر" برقم (20233)، ومن طريق عبد الرزاق أخرجه ابن أبي حاتم في "تفسيره" 5/ 1727، والبيهقي في "القضاء والقدر" (148).
Reference / Source: It is in "Jami' Ma'mar" at no. (20233), and by way of Abd al-Razzaq it was recorded by Ibn Abi Hatim in his "Tafsir" (5/ 1727) and al-Bayhaqi in "al-Qada' wa al-Qadar" (148).
وأخرجه ابن المبارك في "الزهد" (362) عن معمر، به.
Reference / Source: Ibn al-Mubarak recorded it in "al-Zuhd" (362) from Ma'mar, with the same chain.
وأخرجه بنحوه البخاري في "الأدب المفرد" (262)، وابن المقرئ في "معجمه" (237)، والبيهقي في "شعب الإيمان" (8616) و (8617) من طريق إبراهيم بن ميسرة، عن طاووس، به.
Reference / Source: Al-Bukhari in "al-Adab al-Mufrad" (262), Ibn al-Muqri' in his "Mu'jam" (237), and al-Bayhaqi in "Shu'ab al-Iman" (8616) and (8617) recorded something similar by way of Ibrahim bin Maysarah, from Tawus, with the same chain.
وأما الشطر الثاني المرفوع، فالصواب أنه من حديث طاووس عن النبي ﷺ مرسلًا، هكذا وقع في "جامع معمر" (20239)، ومما يؤيد ذلك أنَّ البيهقي في "شعب الإيمان" (7563) رواه عن ابن عبد الله الحاكم بإسناده هنا مرسلًا.
Technical note / Defect ('illah): As for the second, marfu' part, the correct view is that it is a hadith of Tawus from the Prophet (peace and blessings be upon him) as mursal; so it occurs in "Jami' Ma'mar" (20239). What supports this is that al-Bayhaqi in "Shu'ab al-Iman" (7563) narrated it from Ibn Abd Allah al-Hakim, with his chain here, as mursal.
وهو حديث صحيح، يشهد له حديث أبي هريرة عند البخاري (5988).
Grading: It is a sahih hadith,
Corroborating chains and supporting reports: and it is supported (as a shahid) by the hadith of Abu Hurayrah (may Allah be pleased with him) in al-Bukhari (5988).
وآخر من حديث عائشة عند البخاري (5989) ومسلم (2555).
Corroborating chains and supporting reports: And another (shahid) is from the hadith of A'ishah (may Allah be pleased with her) in al-Bukhari (5989) and Muslim (2555).
واللسان الذَّليق: الحادُّ البليغ.
Note / Clarification: "اللسان الذَّليق": a sharp and eloquent tongue.
Note / Clarification: In the printed edition and in al-Dhahabi's "Talkhis" it reads "شجنة". "الشِّجنة" (with kasrah or dammah on the shin) originally means the intertwined roots of a tree; from it comes the expression "الحديث ذو شجون", meaning one topic leads into another. The meaning here is that it (kinship) is one of the traces of mercy, intertwined with it, so whoever severs it is cut off from the mercy of Allah.
(3) صنيع الحاكم هنا يُوهم أنَّ الشطر الثاني موصول لعطفه على الشطر الأول، والصواب أنه مرسل من رواية طاووس عن النبي ﷺ كما سيأتي. وأما الشطر الأول فسيعيد المصنف إخراجه برقم (3307) من طريق آخر عن عبد الرزاق، بهذا الإسناد- وإسناده صحيح.
Technical note / Defect ('illah): Al-Hakim's presentation here gives the impression that the second part is connected (mawsul), since he joined it to the first part, whereas the correct view is that it is a mursal narration of Tawus from the Prophet (peace and blessings be upon him), as will come. As for the first part, the author will record it again at no. (3307) by another route from Abd al-Razzaq with this chain,
Grading: and its chain is sahih.
وهو في "جامع معمر" برقم (20233)، ومن طريق عبد الرزاق أخرجه ابن أبي حاتم في "تفسيره" 5/ 1727، والبيهقي في "القضاء والقدر" (148).
Reference / Source: It is in "Jami' Ma'mar" at no. (20233), and by way of Abd al-Razzaq it was recorded by Ibn Abi Hatim in his "Tafsir" (5/ 1727) and al-Bayhaqi in "al-Qada' wa al-Qadar" (148).
وأخرجه ابن المبارك في "الزهد" (362) عن معمر، به.
Reference / Source: Ibn al-Mubarak recorded it in "al-Zuhd" (362) from Ma'mar, with the same chain.
وأخرجه بنحوه البخاري في "الأدب المفرد" (262)، وابن المقرئ في "معجمه" (237)، والبيهقي في "شعب الإيمان" (8616) و (8617) من طريق إبراهيم بن ميسرة، عن طاووس، به.
Reference / Source: Al-Bukhari in "al-Adab al-Mufrad" (262), Ibn al-Muqri' in his "Mu'jam" (237), and al-Bayhaqi in "Shu'ab al-Iman" (8616) and (8617) recorded something similar by way of Ibrahim bin Maysarah, from Tawus, with the same chain.
وأما الشطر الثاني المرفوع، فالصواب أنه من حديث طاووس عن النبي ﷺ مرسلًا، هكذا وقع في "جامع معمر" (20239)، ومما يؤيد ذلك أنَّ البيهقي في "شعب الإيمان" (7563) رواه عن ابن عبد الله الحاكم بإسناده هنا مرسلًا.
Technical note / Defect ('illah): As for the second, marfu' part, the correct view is that it is a hadith of Tawus from the Prophet (peace and blessings be upon him) as mursal; so it occurs in "Jami' Ma'mar" (20239). What supports this is that al-Bayhaqi in "Shu'ab al-Iman" (7563) narrated it from Ibn Abd Allah al-Hakim, with his chain here, as mursal.
وهو حديث صحيح، يشهد له حديث أبي هريرة عند البخاري (5988).
Grading: It is a sahih hadith,
Corroborating chains and supporting reports: and it is supported (as a shahid) by the hadith of Abu Hurayrah (may Allah be pleased with him) in al-Bukhari (5988).
وآخر من حديث عائشة عند البخاري (5989) ومسلم (2555).
Corroborating chains and supporting reports: And another (shahid) is from the hadith of A'ishah (may Allah be pleased with her) in al-Bukhari (5989) and Muslim (2555).
واللسان الذَّليق: الحادُّ البليغ.
Note / Clarification: "اللسان الذَّليق": a sharp and eloquent tongue.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3218
