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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
شَرْحُ مَعْنَى آيَةِ : ( وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ) الْآيَةَ
Explanation of the meaning of the verse "And when your Lord took from the children of Adam, from their loins"
Mustadrak al-Hakim — Hadith 3294
اُردوEn
أخبرنا أبو جعفر محمد بن علي الشَّيباني بالكوفة، حدثنا أحمد (2) بن حازم الغِفَاري، حدثنا عُبيد الله بن موسى، حدثنا أبو جعفر عيسى بن عبد الله بن ماهانَ، عن الرَّبيع بن أنس، عن أبي العاليَةِ، عن أُبيِّ بن كعب في قوله ﷿: ﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ (3) وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ﴾ إِلى قوله: ﴿أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ﴾ [الأعراف: 172 - 173]، قال: جَمَعَهم له يومئذٍ جميعًا ما هو كائنٌ إلى يوم القيامة فجعلهم أرواحًا، ثم صوَّرهم واستَنطَقَهم فتكلَّموا، وأَخذ عليهم العهدَ والميثاقَ ﴿وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ (172) أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ﴾، قال: فإني أُشهِدُ عليكم السماواتِ السَّبعَ والأَرَضينَ السَّبعَ، وأُشهِدُ عليكم أباكم آدمَ، أن تقولوا يومَ القيامة: لم نَعلَمْ، أو تقولوا: إنَّا كنا عن هذا غافلين، فلا تُشرِكوا بي شيئًا، فإني أُرسل إليكم رُسُلي يُذكِّرونكم عَهْدي ومِيثاقي، وأُنزل عليكم كُتُبي، فقالوا: نَشهَدُ أنك ربُّنا وإلَهُنا، لا ربَّ لنا غيرُك، ولا إلهَ لنا غيرُك (1). ورُفِعَ لهم أبوهم آدمُ، فنَظَرَ إليهم فرأى فيهم الغنيَّ والفقيرَ وحَسَنَ الصورةِ وغيرَ ذلك، فقال: ربِّ لو سوَّيتَ بين عبادك، فقال: إني أحبُّ أن أُشكَرَ، ورأى فيهم الأنبياءَ مثلَ السُّرُج، وخُصُّوا بميثاقٍ آخرَ بالرِّسالة والنُّبوة، فذلك قوله ﷿: ﴿وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ﴾ الآية [الأحزاب: 7]، وهو قولُه: ﴿فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ﴾ [الروم:30]، وذلك قولُه: ﴿هَذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَى﴾ [النجم: 56]، وقولُه: ﴿وَمَا وَجَدْنَا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَإِنْ وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ﴾ [الأعراف: 102]، وهو قولُه: ﴿ثُمَّ بَعَثْنَا مِنْ بَعْدِهِ رُسُلًا إِلَى قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا بِهِ مِنْ قَبْلُ﴾ [يونس: 74]، كان في علمه يومَ أقرُّوا بما أَقرُّوا به مَن يُكذِّبُ به ومن يُصدِّقُ به. فكان رُوحُ عيسى من تلك الأرواح التي أُخذ عليها الميثاقُ في زمن آدم، فأُرسِلَ ذلك الرُّوحُ إلى مريم حين ﴿انْتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا (16) فَاتَّخَذَتْ مِنْ دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا﴾ إلى قوله: ﴿مَقْضِيًّا (21) فَحَمَلَتْهُ﴾ [مريم: 16 - 21]، قال: حَمَلَت الذي خاطَبَها وهو روحُ عيسى ﵇. قال أبو جعفر: فحدَّثني الربيعُ بن أنس، عن أبي العاليَة، عن أُبيِّ بن كعب قال: دَخَلَ مِن فيها (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3255 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3255 - صحيح
It is narrated from Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) concerning this saying of Allah, the Mighty and Majestic: "And when your Lord took from the children of Adam, from their loins, their descendants and made them testify over themselves" up to "Will You then destroy us for what the falsifiers did?" [Surah al-A'raf: 172 - 173], that he said: "On that day Allah Almighty gathered all the human beings who were to come into existence until the Day of Resurrection. He made them souls, then He gave them form and gave them the power of speech, so they spoke. Then He took from them the covenant and pledge and, making them witnesses over themselves, said: 'Am I not your Lord? They said: Yes indeed, we testify, lest you say on the Day of Resurrection: We were unaware of this', or that you say: 'It was only our forefathers who associated partners (with Allah) before, and we were their descendants after them; will You then destroy us for what the people of falsehood did?' Allah Almighty said: 'I make the seven heavens, the seven earths and your father Adam (peace be upon him) witnesses over you, lest you say on the Day of Resurrection: We did not know, or: We were unaware of this. So do not associate anything with Me. I will send you My messengers who will remind you of this covenant and pledge of Mine, and I will send down My books to you.' They all said: 'We testify that You are our Lord and our God; we have no Lord besides You and no God besides You.'" (Sayyiduna Ubayy bin Ka'b said:) Then their father Adam (peace be upon him) was raised up before them. He looked at his offspring and saw among them the rich, the poor, the handsome and people of other different conditions. He said: "O my Lord, if only You had made Your servants equal!" Allah said: "I love to be thanked." Adam (peace be upon him) saw among them the Prophets, shining like lamps. A separate covenant of messengership and prophethood was taken from them, and that is the saying of Allah, the Mighty and Majestic: "And when We took from the Prophets their covenant, and from you and from Nuh" [Surah al-Ahzab: 7]; and that is the saying of Allah: "So set your face to the religion, inclining to truth; the natural disposition of Allah upon which He created mankind; there is no altering the creation of Allah" [Surah al-Rum: 30]; and that is the saying of Allah: "This is a warner like the warners of old" [Surah al-Najm: 56]; and the saying of Allah: "And We did not find for most of them any covenant; rather, We found most of them defiantly disobedient" [Surah al-A'raf: 102]; and the saying of the Exalted: "Then We sent after him messengers to their peoples, and they came to them with clear proofs, but they were not going to believe in what they had denied before" [Surah Yunus: 74]. On the day they affirmed what they affirmed, it was in His knowledge who would deny it and who would affirm it. The soul of Isa (peace be upon him) was among those souls from whom the covenant was taken in the time of Adam (peace be upon him). Then that same soul was sent to Maryam (peace be upon her) when the events took place from "she withdrew from her family to a place in the east" up to "a matter decreed. So she conceived him" [Surah Maryam: 16 - 21]. He said: Maryam (peace be upon her) conceived the one (the soul) who had spoken to her, and it was the soul of Isa (peace be upon him). It is narrated from Abu al-Aliyah that Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) said: "It (the soul) entered through her mouth."
The chain of this hadith is sahih (authentic), and the two Shaykhs did not record it.
The chain of this hadith is sahih (authentic), and the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) في (ز) و (ص) و (ع): حدثنا علي، وهو تحريف، والتصويب من (ب).
Note / Clarification: In manuscripts (Z), (S) and ('A) it reads "haddathana Ali", which is a corruption, and the correction is from manuscript (B).
(3) هذه قراءة نافع وأبي عمرو وابن عامر من السبعة، وقرأ الباقون: (ذريَّتَهم) بالإفراد. انظر "السبعة" لابن مجاهد ص 298.
Note / Clarification: This is the reading of Nafi', Abu Amr and Ibn Amir among the Seven (Qurra'), while the rest read it as (dhurriyyatahum) in the singular. See Ibn Mujahid's "al-Sab'ah", p. 298.
(1) قوله: "ولا إله لنا غيرك" سقط من (ز) و (ص) و (ع)، وهو ثابت في (ب) وفي "القضاء والقدر" للبيهقي (66) حيث رواه عن المصنف بإسناده ومتنه.
Note / Clarification: The words "wa la ilaha lana ghayruka" dropped out of manuscripts (Z), (S) and ('A), while they are present in manuscript (B) and in al-Bayhaqi's "al-Qada' wa al-Qadar" (66), where he narrated it from the author (al-Hakim) with his isnad and text.
(1) إسناده حسن من أجل أبي جعفر -وهو الرازي- وقد توبع، تابعه عليه بطوله سليمان التيمي عن الربيع بن أنس عند الفريابي في "القدر" (53)، وإسناده قوي، فإنَّ الربيع صدوق لا بأس به.
Grading: Its isnad is hasan because of Abu Ja'far (al-Razi), and he has been corroborated.
Corroborating chains and supporting reports: Sulayman al-Taymi corroborated him in full in narrating from al-Rabi' bin Anas, in al-Firyabi's "al-Qadar" (53), and its isnad is strong (qawi), because al-Rabi' is saduq (truthful) and there is no harm in him.
وأخرجه عبد الله بن أحمد في زياداته على "مسند أبيه" 35/ (21232) عن محمد بن يعقوب الربالي، عن المعتمر بن سليمان، عن أبيه، عن الربيع بن أنس، به. والربالي مستور كما قال الهيثمي في "مجمع الزوائد" 7/ 25، لكن تابعه يحيى بن حبيب بن عربي عند الفريابي في "القدر" وهو ثقة. وتضعيف هذا الأثر عن أبي بن كعب في "المسند" بتحقيقنا لا يستقيم مع المتابعة المذكورة.
Reference / Source: Abdullah bin Ahmad recorded it in his additions to "the Musnad of his father" (35/ 21232) from Muhammad bin Ya'qub al-Rabali, from al-Mu'tamir bin Sulayman, from his father, from al-Rabi' bin Anas, with this isnad.
Technical note / Defect ('illah): (The narrator) al-Rabali is mastur (of unverified status), as al-Haythami said in "Majma' al-Zawa'id" (7/ 25),
Corroborating chains and supporting reports: but Yahya bin Habib bin Arabi corroborated him in al-Firyabi's "al-Qadar", and he is thiqah (trustworthy). So the weakening of this report of Ubayy bin Ka'b in our edition of the "Musnad" does not hold, given the corroboration mentioned.
وآخر الخبر سيأتي مكررًا عند المصنف بإسناده هنا برقم (3452).
Reference / Source: The last part of this report will come again from the author with this same isnad at number (3452).
Note / Clarification: In manuscripts (Z), (S) and ('A) it reads "haddathana Ali", which is a corruption, and the correction is from manuscript (B).
(3) هذه قراءة نافع وأبي عمرو وابن عامر من السبعة، وقرأ الباقون: (ذريَّتَهم) بالإفراد. انظر "السبعة" لابن مجاهد ص 298.
Note / Clarification: This is the reading of Nafi', Abu Amr and Ibn Amir among the Seven (Qurra'), while the rest read it as (dhurriyyatahum) in the singular. See Ibn Mujahid's "al-Sab'ah", p. 298.
(1) قوله: "ولا إله لنا غيرك" سقط من (ز) و (ص) و (ع)، وهو ثابت في (ب) وفي "القضاء والقدر" للبيهقي (66) حيث رواه عن المصنف بإسناده ومتنه.
Note / Clarification: The words "wa la ilaha lana ghayruka" dropped out of manuscripts (Z), (S) and ('A), while they are present in manuscript (B) and in al-Bayhaqi's "al-Qada' wa al-Qadar" (66), where he narrated it from the author (al-Hakim) with his isnad and text.
(1) إسناده حسن من أجل أبي جعفر -وهو الرازي- وقد توبع، تابعه عليه بطوله سليمان التيمي عن الربيع بن أنس عند الفريابي في "القدر" (53)، وإسناده قوي، فإنَّ الربيع صدوق لا بأس به.
Grading: Its isnad is hasan because of Abu Ja'far (al-Razi), and he has been corroborated.
Corroborating chains and supporting reports: Sulayman al-Taymi corroborated him in full in narrating from al-Rabi' bin Anas, in al-Firyabi's "al-Qadar" (53), and its isnad is strong (qawi), because al-Rabi' is saduq (truthful) and there is no harm in him.
وأخرجه عبد الله بن أحمد في زياداته على "مسند أبيه" 35/ (21232) عن محمد بن يعقوب الربالي، عن المعتمر بن سليمان، عن أبيه، عن الربيع بن أنس، به. والربالي مستور كما قال الهيثمي في "مجمع الزوائد" 7/ 25، لكن تابعه يحيى بن حبيب بن عربي عند الفريابي في "القدر" وهو ثقة. وتضعيف هذا الأثر عن أبي بن كعب في "المسند" بتحقيقنا لا يستقيم مع المتابعة المذكورة.
Reference / Source: Abdullah bin Ahmad recorded it in his additions to "the Musnad of his father" (35/ 21232) from Muhammad bin Ya'qub al-Rabali, from al-Mu'tamir bin Sulayman, from his father, from al-Rabi' bin Anas, with this isnad.
Technical note / Defect ('illah): (The narrator) al-Rabali is mastur (of unverified status), as al-Haythami said in "Majma' al-Zawa'id" (7/ 25),
Corroborating chains and supporting reports: but Yahya bin Habib bin Arabi corroborated him in al-Firyabi's "al-Qadar", and he is thiqah (trustworthy). So the weakening of this report of Ubayy bin Ka'b in our edition of the "Musnad" does not hold, given the corroboration mentioned.
وآخر الخبر سيأتي مكررًا عند المصنف بإسناده هنا برقم (3452).
Reference / Source: The last part of this report will come again from the author with this same isnad at number (3452).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3294
