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Mustadrak al-Hakim — Hadith 3293

حدثنا أبو العبَّاس محمد بن يعقوب، أخبرنا الرَّبيع بن سليمان، أخبرنا الشافعي، أخبرني يحيى بن سُلَيم، حدثنا ابن جُرَيج، عن عِكْرمة قال: دخلتُ على ابن عبَّاس وهو يقرأ في المُصحَف قبل أن يذهب بصرُه وهو يبكي، فقلت: ما يبكيكَ يا أبا عبَّاس جعلني اللهُ فداكَ؟ قال: فقال: هل تعرفُ أَيْلةَ؟ قلت: وما أَيلةُ؟ قال: قريةٌ كان بها ناس من اليهود فحَرَّم الله عليهم الحيتان يوم السبت، فكانت حِيتانُهم تأتيهم يومَ سَبتِهم، شُرَّعًا بِيضًا سِمانًا كأمثال المَخَاض بأفنِياتِهم وأبنِياتِهم (1)، فإذا كان في غير يوم السبت لم يَجِدُوها، ولم يُدرِكوها إلَّا في مَشَقَّة ومُؤْنة شديدة، فقال بعضهم لبعض، أو من قال ذلك منهم: لعلَّنا لو أخذناها يومَ السبت وأكلناها في غير يوم السبت، ففعل ذلك أهلُ بيتٍ منهم فأَخذوا فشَوَوْا فوَجَدَ جيرانُهم ريحَ الشِّواء، فقالوا: واللهِ -ما نُرَى أصاب (2) بني فلان شيءٌ، فأخذها آخرون، حتى فَشَا ذلك فيهم وكَثُر، فافترقوا فِرَقًا ثلاثًا: فِرقةً أكَلَت، وفرقةً نَهَتْ، وفرقةً قالت: ﴿لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا﴾ [الأعراف: 164] فقالت الفرقة التي نهت: إنّا نُحذِّركم غضبَ الله وعقابه، أن يصيبكم بخَسْفٍ أو قَذفٍ أو ببعضِ ما عندَه من العذاب، والله لا نُبايِتُكم في مكان وأنتم فيه، وخرجوا من السُّور. فغَدَوْا عليه من الغد، فضربوا بابَ السُّور فلم يُجِبْهم أحد، فأتَوْا بسَبَبٍ (3) فأَسنَدوه إلى السور، ثم رَقِيَ منهم راقٍ على السور، فقال: يا عبادَ الله، قِرَدةٌ واللهِ لها أذنابٌ تَعَاوَى، ثلاث مرات، ثم نزل من السور ففَتَح السور، فدخل الناس عليهم، فَعَرَفَت القردةُ أنسابها من الإنس ولم تعرف الإنسُ أنسابَها من القردة، قال: فيأتي القردُ إلى نَسيبِه وقريبِه من الإنس فيَحتَكُّ به ويَلصَقُ، ويقول الإنسان: أنتَ فلان؟ فيشير برأسه؛ أي: نَعَم، ويبكي، وتأتي القردةُ إلى نسيبها وقريبها من الإنس فيقول لها: أنتِ فلانة؟ فتشير برأسها؛ أي: نَعَم، وتبكي، فيقول لهم الإنس: أمَا إنَّا حذَّرناكم غضبَ الله وعقابَه أن يصيبَكم بخَسْف أو مَسْخ أو ببعضِ ما عندَه من العذاب، قال ابن عبَّاس: فاسمَع الله يقول: ﴿أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ﴾ [الأعراف: 165]، فلا أدري ما فَعَلَت الفِرقةُ الثالثةُ. قال ابن عبَّاس: فكم قد رأَينا من مُنكَرٍ، فلم نَنْه عنه! قال عكرمةُ: فقلت: ما ترى -جعلني اللهُ فداكَ- أنهم قد أَنكروا وكَرِهوا حين قالوا: ﴿لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا﴾؟ فأَعجبه قولي ذلك، وأَمَرَ لي ببُردينِ غليظين فكَسانِيهِما (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3254 - صحيح
It is narrated from Ikrimah that he said: I came to Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) while he was reciting from the mushaf (before he lost his sight) and weeping. I said: "O Abu Abbas, may Allah make me your ransom, why are you weeping?" He said: "Do you know Aylah?" I said: "What is Aylah?" He said: "It was a town in which Jews lived. Allah forbade them (catching) fish on the Sabbath. On their Sabbath day the fish would come to them, white and plump like pregnant camels, surfacing on the water in front of the courtyards and buildings of their houses. But when it was not the Sabbath they would not find them, and could not get them except with great hardship and heavy expense. So some of them said to one another: 'Why do we not catch them on the Sabbath and eat them on a day other than the Sabbath?' So one household among them did that: they caught fish and roasted them, and their neighbours smelled the aroma of the roasting. They said (to themselves): 'By Allah, we see that nothing has befallen the sons of so-and-so (from eating the fish; no punishment has come).' Then others also began to do it, until it became widespread and common among them. So they split into three groups: one group that ate the fish, one group that forbade (the sin), and one group that said: 'Why do you admonish a people whom Allah is going to destroy or punish with a severe punishment?' [Surah al-A'raf: 164]. The group that forbade said: 'We warn you of Allah's wrath and punishment, lest He cause the earth to swallow you, or rain (stones) upon you, or send some other punishment. By Allah, we will not spend the night with you in a place where you are.' So they went out beyond the wall of the town. The next morning they came and knocked on the gate of the wall, but no one answered. They brought a rope, set it against the wall and climbed up. A man looked from the top of the wall and called out: 'O servants of Allah! By Allah, they have become monkeys with tails, and they are howling!' He said this three times. Then he came down and opened the gate, and the people went in. The monkeys recognised their relatives among the humans, but the humans did not recognise their relatives among the monkeys." Ibn Abbas said: "A monkey would come to its human relative and rub its body against him and cling to him, and the person would ask: 'Are you so-and-so?' It would indicate with its head: 'Yes (I am the one)', and weep. Likewise a female monkey would come to her human relative, and he would say: 'Are you so-and-so?' She would indicate with her head: 'Yes', and weep. Then their human relatives said to them: 'Did we not warn you of Allah's wrath and punishment, that He would cause the earth to swallow you, or disfigure your forms, or send some other punishment?'" Sayyiduna Ibn Abbas (may Allah be pleased with them both) said: "Listen to this saying of Allah: 'We saved those who forbade evil, and We seized those who did wrong with a wretched punishment because they were defiantly disobeying' [Surah al-A'raf: 165]. (Ibn Abbas said, weeping:) I do not know what became of that third group. And we too have seen so many evils and did not forbid them!" Ikrimah said: I said: "May Allah make me your ransom! Do you not see that when they said: 'Why do you admonish a people', they certainly condemned that sin and disliked it (that is why they asked this of the admonishers)?" Sayyiduna Ibn Abbas (may Allah be pleased with them both) was very pleased with what I said, and he ordered two thick cloaks for me and clothed me with them.
The chain of this hadith is sahih (authentic), and the two Shaykhs did not record it.
Hadith Reference مستدرکِ حاکم / كتاب التفسير / 3293
Hadith Grading محدثین: إسناده ضعيف لانقطاعه
Hadith Takhrij «إسناده ضعيف لانقطاعه، ابن جريج» [ترقيم الرساله 3293] [ترقيم الشركة 3273] [ترقيم العلميه 3254]
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تصحف في المطبوع إلى: بأفنائهم وأبنيائهم. وأفنيات وأبنيات هما جمع الجمع لفناء وبناء، وجمعهما: أفنية وأبنية، قال الشيخ عبد الغني عبد الخالق ﵀ في تعليقه على "أحكام القرآن" للبيهقي 2/ 174: أما "أفناء" فهو محرَّف قطعًا، لأنه اسم جمع يطلق على الخليط من الناس أو القبائل، وأما "أفنياء وأبنياء" فالظاهر أنهما محرَّفان، إلّا إن ثبت أنهما جمعا تكسير.
Note / Clarification: In the printed edition this word is corrupted into "bi-afna'ihim wa-abniya'ihim". "Afniyat" and "abniyat" are in fact double plurals of "fina'" and "bina'", whose (ordinary) plurals are "afniyah" and "abniyah". Shaykh Abd al-Ghani Abd al-Khaliq (may Allah have mercy on him) said in his annotation on al-Bayhaqi's "Ahkam al-Qur'an" (2/ 174): As for "afna'", it is certainly a corruption, because it is a collective noun used for a mixed group of people or tribes. As for "afniya'" and "abniya'", the apparent view is that they too are corruptions, unless it is established that they are broken plurals of them.
قلنا: والمَخاض: الحوامل من النُّوق، شبهها بها لعِظَمها.
Note / Clarification: We say: "al-makhad" means pregnant she-camels; he likened them to these because of their great size.

(2) في النسخ الخطية: ما نرى أصحاب، وهو تحريف، والمثبت من رواية البيهقي.
Note / Clarification: In the manuscripts it is written "ma nara ashab", which is a corruption, and what we have established (in the text) is taken from the narration of al-Bayhaqi.

(3) أي: بسُلَّم، كما وقع للبيهقي.
Note / Clarification: That is, "by means of a ladder", as it occurs in al-Bayhaqi's narration.

(1) إسناده ضعيف لانقطاعه، ابن جريج -وهو عبد الملك بن عبد العزيز- لم يسمع عكرمةَ مولى ابن عبَّاس فيما قاله ابن المديني.
Grading: Its isnad is da'if (weak) because it is munqati' (broken).
Technical note / Defect ('illah): Ibn Jurayj - who is Abd al-Malik bin Abd al-Aziz - did not hear from Ikrimah, the freed slave of Ibn Abbas, according to what Ibn al-Madini said.
وأخرجه البيهقي في "السن الكبرى" 10/ 92 - 93، و"معرفة السنن والآثار" (20819)، و"أحكام القرآن" 2/ 173 - 177 عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Al-Bayhaqi recorded it in "al-Sunan al-Kubra" (10/ 92-93), "Ma'rifat al-Sunan wa al-Athar" (20819) and "Ahkam al-Qur'an" (2/ 173-177) from Abu Abdullah al-Hakim, with this same isnad.
وأخرجه ابن أبي الدنيا في "العقوبات" (226) عن إسحاق بن إسماعيل، عن يحيى بن سليم الطائفي، به.
Reference / Source: Ibn Abi al-Dunya recorded it in "al-Uqubat" (226) from Ishaq bin Isma'il, from Yahya bin Sulaym al-Ta'ifi, with this isnad.
وأخرجه عبد الرزاق في "تفسيره" 1/ 240 - 242، ومن طريقه الطبري 9/ 94 - 95 عن ابن جريج قال: حدثني رجل عن عكرمة، به.
Reference / Source: Abd al-Razzaq recorded it in his "Tafsir" (1/ 240-242), and by way of him al-Tabari (9/ 94-95), from Ibn Jurayj, who said: "A man narrated it to me from Ikrimah", with this isnad.
وروي قطعًا منه ابن أبي حاتم في "تفسيره" 5/ 1598 و 1600 و 1601 من طريق عبد الله بن المبارك، أنه سمع أبا بكر الهُذَلي وابن جريج يحدثان عن عكرمة عن ابن عبَّاس. وأبو بكر الهذلي هذا أخباري متروك.
Reference / Source: Ibn Abi Hatim narrated parts of it in his "Tafsir" (5/ 1598, 1600 and 1601) by way of Abdullah bin al-Mubarak, that he heard Abu Bakr al-Hudhali and Ibn Jurayj narrating from Ikrimah, from Ibn Abbas.
Grading: This Abu Bakr al-Hudhali is an akhbari (a narrator of historical reports) and matruk (abandoned).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3293