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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
صِفَةُ حَوْضِ الْكَوْثَرِ
Description of the Pool of al-Kawthar
Mustadrak al-Hakim — Hadith 3425
اُردوEn
حدثنا أبو عبد الله محمد بن يعقوب الشَّيْباني، حدثنا يحيى بن محمد بن يحيى، حدثنا عبد الرحمن بن المبارَك العَيْشي، حدثنا الصَّعْق بن حَزْن، عن علي بن الحَكَم، عن عثمان بن عُمَير، عن أبي وائل، عن ابن مسعود قال: جاء ابنا مُلَيكةَ، وهما من الأنصار، فقالا: يا رسول الله، إنَّ أمَّنا تَحفَظُ على البَعْل، وتُكرِم الضيفَ، وقد وَأَدَت في الجاهلية، فأين أمُّنا؟ قال: "أُمُّكما في النّار"، فقاما قد شَقَّ ذلك عليهما، فدَعَاهما رسولُ الله ﷺ، فَرَجَعا، فقال: "إِنَّ أَمِّي مع أمِّكما"، فقال منافقٌ من الناس لي: ما يُغْني هذا عن أمِّه إلا ما يُغْني ابنا مُلَيكة عن أمِّهما ونحن نَطَأُ عَقِبَيه، فقال رجل شابٌّ من الأنصار لم أرَ رجلًا كان أكثرَ سؤالًا لرسول الله ﷺ منه: يا رسول الله، إنَّ (1) أبواكَ في النار؟ قال: فقال رسول الله ﷺ: "ما سألتهما ربِّي فيُطِيعَني فيهما، وإني لقائمٌ يومَئذٍ المَقامَ المحمودَ". قال: فقال المنافقُ للشابِّ الأنصاري: سَلْهُ: وما المقامُ المحمود؟ قال: يا رسول الله، وما المقامُ المحمودُ؟ قال: "يومَ يَنزِلُ اللهُ ﷿ فيه على كرسيِّه يَئِطُّ به كما يَئِطُّ (2) الرَّحْلُ من تَضايُقِه، كسَعَةِ ما بينَ السماءِ والأرض، ويُجاءُ بكم عُراةً حُفاةً غُرْلًا، فيكونُ أولَ مَن يُكسَى إبراهيمُ، يقول الله ﷿: اكْسُوا خَليلي رَيْطَتَينِ بيضاوَين من رِيَاطِ الجنة، ثم أُكسَى على أَثَرِه، فأقومُ عن يمين الله ﷿ مَقامًا يَغبِطُني فيه الأولون والآخِرون، ويُشَقُّ لي نهرٌ من الكَوثَر إِلى حَوْضي". قال: يقول المنافقُ: لم أسمَعْ كاليوم قَطُّ، لَقَلَّ ما جَرَى نهرٌ قطُّ إلَّا كان في فَخَّارة أو رَضْراضٍ، فَسَلْه: فيما يجري النهرُ؟ قال: "في حالَةٍ من المِسْك ورَضْراضٍ"، قال: يقول المنافق: لم أسمَعْ كاليوم قطُّ، لَقَلَّ ما جَرَى نهرٌ قطُّ إلَّا كان له نبات، قال: "نعم"، قال: ما هو؟ قال: "قُضْبانُ الذَّهب"، قال: يقول المنافق: لم أسمَعْ كاليوم قطُّ، والله ما نَبَتَ قضيبٌ قطُّ إِلَّا كان له ثمرٌ، فسَلْه: هل لتلك القُضبانِ ثِمارٌ؟ قال: "نعم، اللؤلؤُ والجَوهَرُ"، قال: فقال المنافق: لم أسمَعْ كاليوم قطُّ، سَلْه عن شراب الحوض، فقال الأنصاري: يا رسول الله، ما شرابُ الحوض؟ قال: "أشدُّ بياضًا من اللَّبَن، وأَحلى من العَسَل، مَن سقَاه الله منه شَرْبةً لم يَظْمَأْ بعدَها، ومَن حَرَمَه لم يَرْوَ بعدَها" (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه، وعثمان بن عُمَير هو أبو اليَقْظان.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3385 - لا والله فعثمان ضعفه الدراقطني والباقون ثقات
هذا حديث صحيح الإسناد، ولم يُخرجاه، وعثمان بن عُمَير هو أبو اليَقْظان.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3385 - لا والله فعثمان ضعفه الدراقطني والباقون ثقات
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him); he said: The two sons of Mulaykah came, and both of them were from the Ansar. They said: "O Messenger of Allah! Our mother used to look after her husband and honour the guest, but in the Days of Ignorance she buried (her daughter) alive; so where is our mother (in what abode)?" He (peace and blessings be upon him) said: "Your mother is in the Fire." So they both stood up, and this weighed very heavily upon them. Then the Messenger of Allah (peace and blessings be upon him) called them and they came back, and he (peace and blessings be upon him) said: "Indeed, my mother too is with your mother." Then a hypocrite from among the people said to me (Abdullah bin Mas'ud): "This one (the Prophet (peace and blessings be upon him)) could avail his mother nothing, just as the sons of Mulaykah could avail their mother nothing, even though we follow at his heels." Then a young man of the Ansar, and I never saw anyone who asked the Messenger of Allah (peace and blessings be upon him) more questions than him, said: "O Messenger of Allah! Are your parents also in the Fire?" The Messenger of Allah (peace and blessings be upon him) said: "I have not asked my Lord any such request concerning them that He would grant me regarding them; and on that Day (the Day of Resurrection) I will indeed stand in the Praised Station." The narrator said: The hypocrite said to the young Ansari: "Ask him: What is the Praised Station?" He said: "O Messenger of Allah! What is the Praised Station?" He (peace and blessings be upon him) said: "On that Day Allah Almighty will descend upon His Kursi, and it (the Kursi) will creak because of Him just as a camel saddle creaks from its tightness; and its (the Kursi's) breadth is equal to the distance between the heavens and the earth. And you will be brought naked, barefoot and uncircumcised. The first to be clothed will be Ibrahim (peace be upon him). Allah Almighty will say: Clothe My Khalil (intimate friend) in two white sheets from the garments of Paradise. Then I will be clothed after him, and I will stand at the right of Allah Almighty in a station for which the first and the last will envy me; and a river will be made to flow for me from al-Kawthar to my Pond." The narrator said: The hypocrite began to say: "I have never heard the like of today (such a strange thing); rarely does a river flow except over clay or pebbles. Ask him: Over what will that river flow?" (He asked, and) he (peace and blessings be upon him) said: "Over a mud of musk and pebbles." The narrator said: The hypocrite began to say: "I have never heard the like of today; rarely does a river flow without having plants on it." (He asked, and) he (peace and blessings be upon him) said: "Yes (it will have plants)." He asked: "What will they be?" He (peace and blessings be upon him) said: "Branches of gold." The narrator said: The hypocrite began to say: "I have never heard the like of today; by Allah, no branch ever grows without having some fruit. Ask him: Will those branches have fruits?" (He asked, and) he (peace and blessings be upon him) said: "Yes, pearls and jewels." The narrator said: The hypocrite began to say: "I have never heard the like of today; ask him about the drink of the Pond." So the Ansari said: "O Messenger of Allah! What will the drink of the Pond be like?" He (peace and blessings be upon him) said: "It will be whiter than milk and sweeter than honey. Whoever Allah Almighty gives a single drink from it will never be thirsty after it, and whoever He deprives of it will never have his thirst quenched after it."
The chain of this hadith is sahih (authentic), and the two Shaykhs did not record it; and Uthman bin Umayr is Abu al-Yaqzan.
The chain of this hadith is sahih (authentic), and the two Shaykhs did not record it; and Uthman bin Umayr is Abu al-Yaqzan.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) هكذا في نسخنا الخطية، وزاد في حاشية (ز) مصحَّحًا عليه: أبي، ولا نرى لهذه الزيادة وجهًا. وأما ارتفاع لفظ "أبواك" فعلى أنه خبر "إنَّ" ويكون اسمها ضمير شأن محذوفًا، كقوله ﷺ فيما أخرجه مسلم (2109) وغيره -: "إنَّ من أشد أهل النار يوم القيامة عذابًا المصوِّرون" فالأصل: إنَّه، أي: الشأن. قاله ابن هشام الأنصاري في "مغني اللبيب" 1/ 37.
Technical note / Defect ('illah): (1) It is like this in our manuscripts; in the margin of manuscript (Z) "abi" was added, for which we see no sound reason.
General principle: The nominative (raf') of the word "abawak" is on the basis that it is the predicate (khabar) of "inna", and its subject (ism) is an omitted "pronoun of the matter" (damir al-sha'n) (as in the saying of the Prophet (peace and blessings be upon him) in Muslim (2109): "inna min ashadd ahl al-nar yawm al-qiyamah 'adhaban al-musawwirun", which is originally "innahu", i.e. the matter). This explanation was given by Ibn Hisham al-Ansari in "Mughni al-Labib" (1/ 37).
(2) في (ز) و (ص): ينط به، ولا وجاهة هنا لزيادة "به".
Technical note / Defect ('illah): (2) Manuscripts (Z) and (S) have "yanittu bihi"; there is no need or reason here for the addition of "bihi".
(1) إسناده ضعيف لضعف عثمان بن عمير، وبه أعلّه الذهبي في "تلخيصه"، وقد انفرد به بهذا الطول.
Grading: (1) Its chain is "da'if" (weak) because of the weakness of Uthman bin 'Umayr, and for this reason al-Dhahabi declared it defective in his "Talkhis"; and he is "alone" in narrating it at this length.
وأخرجه الآجري في "الشريعة" (1096)، وأبو الشيخ في "العظمة" (225)، وابن شاهين في "ناسخ الحديث ومنسوخه" (655) من طريقين عن عبد الرحمن بن المبارك، بهذا الإسناد - وهو عندهم مختصر.
Reference / Source: Al-Ajurri narrated it in "al-Shari'ah" (1096), Abu al-Shaykh in "al-'Azamah" (225), and Ibn Shahin in "Nasikh al-Hadith wa-Mansukhihi" (655), through two routes from Abd al-Rahman bin al-Mubarak, with this chain, but with them it is "abridged".
وأخرجه الدارمي (2842)، والطبراني في "الكبير" (10018) و"الأوسط" (2559)، وعنه أبو نعيم في "الحلية" 4/ 239 من طريق أبي النعمان محمد بن الفضل عارم، عن الصعق بن حزن، به - وهو عند الدارمي والطبراني في "الأوسط" مختصر.
Reference / Source: It was documented by al-Darimi (2842), al-Tabarani in "al-Kabir" (10018) and "al-Awsat" (2559), and from him Abu Nu'aym in "al-Hilyah" (4/ 239), via Abu al-Nu'man Muhammad bin al-Fadl 'Arim, from al-Sa'q bin Hazn, with this chain. With al-Darimi and al-Tabarani (al-Awsat) it is "abridged".
وقد رواه عارم مرةً أخرى عند أحمد في "المسند" 6/ (3787) وغيره، فجعله من حديث سعيد بن زيد بن درهم، عن علي بن الحكم، عن عثمان بن عمير، عن إبراهيم النخعي، عن الأسود وعلقمة، عن ابن مسعود. فهذا الاضطراب في الإسناد أغلب الظن أنه من عثمان بن عمير نفسه.
Technical note / Defect ('illah): The narrator "'Arim" narrated it on another occasion, in the Musnad of Ahmad (6/ 3787) and elsewhere, and made it the hadith of Sa'id bin Zayd bin Dirham, from Ali bin al-Hakam, from Uthman bin 'Umayr, from Ibrahim al-Nakha'i, from al-Aswad and 'Alqamah, from Ibn Mas'ud.
Important point: This "idtirab" (inconsistency) in the chain is, most likely, from Uthman bin 'Umayr himself.
وخالف محمدُ بن كثير - وهو العبدي - فروى قصة ابني مُليكة بنحوها عن سفيان الثوري عن منصور عن إبراهيم عن علقمة، قال: جاء ابنا مليكة … هكذا رواه مرسلًا، أخرجه من هذا الطريق ابن بطة في "الإبانة الكبرى" 4/ 80 - 81.
Technical note / Defect ('illah): And Muhammad bin Kathir (al-'Abdi) differed, narrating the story of "the two sons of Mulaykah" in similar form from Sufyan al-Thawri, from Mansur, from Ibrahim, from 'Alqamah, who said: "The two sons of Mulaykah came..." - narrating it thus as "mursal". Ibn Battah documented it via this route in "al-Ibanah al-Kubra" (4/ 80-81).
غُرلًا: جمع الأَغرَل، وهو الذي لم تُقطع غُرْلته، وهي الجلدة التي تُقطع في الختان.
Note / Clarification: "Ghurlan" (plural of aghral): a person who has not been circumcised (i.e. the skin that is cut in circumcision is still present).
الرَّيْطة: ثوب رقيق ليِّن. الفخّارة: يريد الطِّين.
Note / Clarification: "Al-raytah": a thin, soft garment. "Al-fakhkharah": what is meant by it is (baked) clay.
الرَّضْراض: ما دَقَّ من الحصى.
Note / Clarification: "Al-radrad": fine pebbles.
الحالة: الطّين.
Note / Clarification: "Al-halah": clay/mud.
Technical note / Defect ('illah): (1) It is like this in our manuscripts; in the margin of manuscript (Z) "abi" was added, for which we see no sound reason.
General principle: The nominative (raf') of the word "abawak" is on the basis that it is the predicate (khabar) of "inna", and its subject (ism) is an omitted "pronoun of the matter" (damir al-sha'n) (as in the saying of the Prophet (peace and blessings be upon him) in Muslim (2109): "inna min ashadd ahl al-nar yawm al-qiyamah 'adhaban al-musawwirun", which is originally "innahu", i.e. the matter). This explanation was given by Ibn Hisham al-Ansari in "Mughni al-Labib" (1/ 37).
(2) في (ز) و (ص): ينط به، ولا وجاهة هنا لزيادة "به".
Technical note / Defect ('illah): (2) Manuscripts (Z) and (S) have "yanittu bihi"; there is no need or reason here for the addition of "bihi".
(1) إسناده ضعيف لضعف عثمان بن عمير، وبه أعلّه الذهبي في "تلخيصه"، وقد انفرد به بهذا الطول.
Grading: (1) Its chain is "da'if" (weak) because of the weakness of Uthman bin 'Umayr, and for this reason al-Dhahabi declared it defective in his "Talkhis"; and he is "alone" in narrating it at this length.
وأخرجه الآجري في "الشريعة" (1096)، وأبو الشيخ في "العظمة" (225)، وابن شاهين في "ناسخ الحديث ومنسوخه" (655) من طريقين عن عبد الرحمن بن المبارك، بهذا الإسناد - وهو عندهم مختصر.
Reference / Source: Al-Ajurri narrated it in "al-Shari'ah" (1096), Abu al-Shaykh in "al-'Azamah" (225), and Ibn Shahin in "Nasikh al-Hadith wa-Mansukhihi" (655), through two routes from Abd al-Rahman bin al-Mubarak, with this chain, but with them it is "abridged".
وأخرجه الدارمي (2842)، والطبراني في "الكبير" (10018) و"الأوسط" (2559)، وعنه أبو نعيم في "الحلية" 4/ 239 من طريق أبي النعمان محمد بن الفضل عارم، عن الصعق بن حزن، به - وهو عند الدارمي والطبراني في "الأوسط" مختصر.
Reference / Source: It was documented by al-Darimi (2842), al-Tabarani in "al-Kabir" (10018) and "al-Awsat" (2559), and from him Abu Nu'aym in "al-Hilyah" (4/ 239), via Abu al-Nu'man Muhammad bin al-Fadl 'Arim, from al-Sa'q bin Hazn, with this chain. With al-Darimi and al-Tabarani (al-Awsat) it is "abridged".
وقد رواه عارم مرةً أخرى عند أحمد في "المسند" 6/ (3787) وغيره، فجعله من حديث سعيد بن زيد بن درهم، عن علي بن الحكم، عن عثمان بن عمير، عن إبراهيم النخعي، عن الأسود وعلقمة، عن ابن مسعود. فهذا الاضطراب في الإسناد أغلب الظن أنه من عثمان بن عمير نفسه.
Technical note / Defect ('illah): The narrator "'Arim" narrated it on another occasion, in the Musnad of Ahmad (6/ 3787) and elsewhere, and made it the hadith of Sa'id bin Zayd bin Dirham, from Ali bin al-Hakam, from Uthman bin 'Umayr, from Ibrahim al-Nakha'i, from al-Aswad and 'Alqamah, from Ibn Mas'ud.
Important point: This "idtirab" (inconsistency) in the chain is, most likely, from Uthman bin 'Umayr himself.
وخالف محمدُ بن كثير - وهو العبدي - فروى قصة ابني مُليكة بنحوها عن سفيان الثوري عن منصور عن إبراهيم عن علقمة، قال: جاء ابنا مليكة … هكذا رواه مرسلًا، أخرجه من هذا الطريق ابن بطة في "الإبانة الكبرى" 4/ 80 - 81.
Technical note / Defect ('illah): And Muhammad bin Kathir (al-'Abdi) differed, narrating the story of "the two sons of Mulaykah" in similar form from Sufyan al-Thawri, from Mansur, from Ibrahim, from 'Alqamah, who said: "The two sons of Mulaykah came..." - narrating it thus as "mursal". Ibn Battah documented it via this route in "al-Ibanah al-Kubra" (4/ 80-81).
غُرلًا: جمع الأَغرَل، وهو الذي لم تُقطع غُرْلته، وهي الجلدة التي تُقطع في الختان.
Note / Clarification: "Ghurlan" (plural of aghral): a person who has not been circumcised (i.e. the skin that is cut in circumcision is still present).
الرَّيْطة: ثوب رقيق ليِّن. الفخّارة: يريد الطِّين.
Note / Clarification: "Al-raytah": a thin, soft garment. "Al-fakhkharah": what is meant by it is (baked) clay.
الرَّضْراض: ما دَقَّ من الحصى.
Note / Clarification: "Al-radrad": fine pebbles.
الحالة: الطّين.
Note / Clarification: "Al-halah": clay/mud.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3425
