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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
قِصَّةُ لُوطٍ عَلَيْهِ السَّلَامُ وَابْتِلَاءِ قَوْمِهِ فِي الْعَذَابِ
The story of Lut (peace be upon him) and the punishment that afflicted his people
Mustadrak al-Hakim — Hadith 3357
اُردوEn
أخبرني إبراهيم بن عِصْمة بن إبراهيم العَدْل، حدثنا السَّرِيُّ بن خُزيمة، حدثنا سعيد بن سليمان الواسطي، حدثنا خالد بن عبد الله، عن حُصَين، عن سعيد بن جُبير قال: قال ابن عبَّاس: لما جاءت رسلُ الله لوطًا ظنَّ أنهم ضِيفانٌ لَقُوه، فأدناهم حتى أقعَدَهم قريبًا، وجاء ببناتِه وهنَّ ثلاثٌ فأقعدَهنَّ بين ضِيفانه وبين قومه، فجاء قومُه يُهرَعُونَ إليه، فلما رآهم قال: ﴿هَؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ فِي ضَيْفِي﴾ قالوا: ﴿مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ (79) قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَى رُكْنٍ شَدِيدٍ﴾، فالْتفَتَ إليه جبريل ﵇، فقال: ﴿إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ﴾ قال: فطَمَسَ أعينَهم، فرجعوا وراءَهم يرَكَب بعضُهم بعضًا حتى خرجوا إلى الذين بالباب، فقالوا: جئناكم من عند أسحرِ الناس، قد طَمَسَ أبصارَنا، فانطلقوا يَركَبُ بعضُهم بعضًا، حتى دخلوا القريةَ، فرُفِعَت في بعض الليل حتى كانت بين السماءِ والأرض، حتى إنهم لَيَسمعون أصواتَ الطير في جوِّ السماء، ثم قُلِبَت، فخَرَّت الأَفْكةُ (1) عليهم، فمن أدركته الأَفكةُ قتلته، ومن خرج أتبَعَته حيث كان حَجَرًا فقتلته، قال: فارتَحلَ ببناته وهنَّ ثلاث حتى إذا بلغ مكان كذا وكذا من الشام، ماتت ابنتُه الكبرى، فخرجت عندها عَينٌ يقال لها: الورية، ثم انطلق حيث شاء الله أن يَبلُغَ فماتت الصغرى، فخرجت عندها عينٌ يقال لها: الذُّغَريّة (2)، فما بقي منهن إلَّا الوسطى (3).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه، ولعلَّ متوهِّمًا يتوهَّم أنَّ هذا وأمثاله في الموقوفات، وليس كذلك، فإنَّ الصحابي إذا فسَّر التلاوةَ فهو مُسنِدٌ عند الشيخين (4).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3317 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه، ولعلَّ متوهِّمًا يتوهَّم أنَّ هذا وأمثاله في الموقوفات، وليس كذلك، فإنَّ الصحابي إذا فسَّر التلاوةَ فهو مُسنِدٌ عند الشيخين (4).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3317 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that when the angels sent by Allah came to Sayyiduna Lut (peace be upon him), he thought they were ordinary guests who had met him. So he brought them close to himself and seated them, and he brought his daughters, who were three, and seated them between his guests and his people (as protection). Then his people came rushing towards him. When Sayyiduna Lut (peace be upon him) saw them, he said: "These are my daughters; they are purer for you. So fear Allah and do not disgrace me concerning my guests" [Surah Hud: 78]. They said: "You know that we have no right (interest) in your daughters, and you know well what we want. Lut (peace be upon him) said: If only I had strength against you, or could take refuge in a strong support" [Surah Hud: 79-80]. Then Jibril (peace be upon him) turned to him and said: "Indeed, we are the messengers (angels) of your Lord; they will never reach you" [Surah Hud: 81]. The narrator said: Then Jibril (peace be upon him) wiped out (blinded) their eyes, and they turned back, climbing over one another, until they reached those who were at the door and said: "We have come to you from where the greatest sorcerer is; he has taken away our sight." So they ran, tumbling over one another, until they entered the town. Then in some part of the night the town was lifted up until it was between the earth and the sky, and the townspeople could hear the voices of birds in the air. Then it was overturned and the town fell upon them. Whoever it caught was destroyed, and whoever fled from there, stones pursued him and killed him. The narrator said: Then Sayyiduna Lut (peace be upon him) set out with his three daughters until, when he reached a certain place in Syria, his eldest daughter died, and a spring gushed forth there which is called "al-Wariyyah". Then he went on as far as Allah willed, and his youngest daughter also died, and a spring gushed forth there too which is called "al-Dhughariyyah". So of them only the middle daughter remained.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), and they did not record it. Someone might imagine that this and similar reports are among the mawquf reports (sayings of the Companions), but that is not so, because when a Companion explains the recitation of the Qur'an, it has the ruling of a musnad (marfu') report according to the two Shaykhs.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), and they did not record it. Someone might imagine that this and similar reports are among the mawquf reports (sayings of the Companions), but that is not so, because when a Companion explains the recitation of the Qur'an, it has the ruling of a musnad (marfu') report according to the two Shaykhs.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرَّف لفظ "الأفكة" في النسخ الخطية في الموضعين إلى: الأفكهة، لكن ضبَّب عليها في (ز) إشارة إلى استشكالها، وجاء في "تلخيص الذهبي" على الصواب.
Note / Clarification: In the manuscripts the word "al-afikah" was corrupted in both places into "al-afkahah", but in manuscript (Z) a dabbah (doubt mark) was placed over it, indicating that it was found problematic. In al-Dhahabi's "Talkhis" it came correctly.
والأَفكة، قال ابن الأثير في "النهاية": يريد العذاب الذي أرسله الله عليهم فقلب بها ديارهم، يقال: ائتفكت البلدة بأهلها، أي انقلبت، فهي مؤتفِكة.
Note / Clarification: "Al-afikah": Ibn al-Athir said in "al-Nihayah": it means the punishment that Allah sent upon them, by which He overturned their dwellings. It is said: "i'tafakat al-baldatu bi-ahliha", that is, the town was overturned with its people, so it is "mu'tafikah" (overturned).
(2) في (ع) و (ب): الرعونة.
Note / Clarification: In manuscripts ('A) and (B) it is "al-ru'unah".
(3) إسناده صحيح، وهو موقوف، والغالب أنه مما تُلقِّف في أهل الكتاب. حصين: هو ابن عبد الرحمن السلمي.
Grading: Its chain is sahih, and it is "mawquf".
Technical note / Defect ('illah): And most likely it is among the reports taken from the People of the Book.
Note / Clarification: Husayn: he is Ibn 'Abd al-Rahman al-Sulami.
وأخرجه ابن أبي حاتم في "تفسيره" 5/ 1518 - 1519 و 6/ 1837 - 1838 من طريق محمد بن كثير العبدي، عن أخيه سليمان بن كثير، عن حصين بن عبد الرحمن، بهذا الإسناد. وهذا إسناد حسن من أجل سليمان.
Reference / Source: Ibn Abi Hatim recorded it in his "Tafsir" (5/ 1518-1519 and 6/ 1837-1838) through the route of Muhammad bin Kathir al-'Abdi, from his brother Sulayman bin Kathir, from Husayn bin 'Abd al-Rahman, with this same chain.
Grading: And this chain is hasan because of Sulayman.
(4) هذا لا يُسلَّم للحاكم، وقد سلف الكلام على هذه المسألة عند الحديث رقم (73).
Technical note / Defect ('illah): This claim of al-Hakim cannot be accepted, and the discussion of this issue has already passed under hadith number (73).
Note / Clarification: In the manuscripts the word "al-afikah" was corrupted in both places into "al-afkahah", but in manuscript (Z) a dabbah (doubt mark) was placed over it, indicating that it was found problematic. In al-Dhahabi's "Talkhis" it came correctly.
والأَفكة، قال ابن الأثير في "النهاية": يريد العذاب الذي أرسله الله عليهم فقلب بها ديارهم، يقال: ائتفكت البلدة بأهلها، أي انقلبت، فهي مؤتفِكة.
Note / Clarification: "Al-afikah": Ibn al-Athir said in "al-Nihayah": it means the punishment that Allah sent upon them, by which He overturned their dwellings. It is said: "i'tafakat al-baldatu bi-ahliha", that is, the town was overturned with its people, so it is "mu'tafikah" (overturned).
(2) في (ع) و (ب): الرعونة.
Note / Clarification: In manuscripts ('A) and (B) it is "al-ru'unah".
(3) إسناده صحيح، وهو موقوف، والغالب أنه مما تُلقِّف في أهل الكتاب. حصين: هو ابن عبد الرحمن السلمي.
Grading: Its chain is sahih, and it is "mawquf".
Technical note / Defect ('illah): And most likely it is among the reports taken from the People of the Book.
Note / Clarification: Husayn: he is Ibn 'Abd al-Rahman al-Sulami.
وأخرجه ابن أبي حاتم في "تفسيره" 5/ 1518 - 1519 و 6/ 1837 - 1838 من طريق محمد بن كثير العبدي، عن أخيه سليمان بن كثير، عن حصين بن عبد الرحمن، بهذا الإسناد. وهذا إسناد حسن من أجل سليمان.
Reference / Source: Ibn Abi Hatim recorded it in his "Tafsir" (5/ 1518-1519 and 6/ 1837-1838) through the route of Muhammad bin Kathir al-'Abdi, from his brother Sulayman bin Kathir, from Husayn bin 'Abd al-Rahman, with this same chain.
Grading: And this chain is hasan because of Sulayman.
(4) هذا لا يُسلَّم للحاكم، وقد سلف الكلام على هذه المسألة عند الحديث رقم (73).
Technical note / Defect ('illah): This claim of al-Hakim cannot be accepted, and the discussion of this issue has already passed under hadith number (73).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3357
