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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
تَفْسِيرُ سُورَةِ الشُّعَرَاءِ
Tafsir of Surah al-Shu'ara
Mustadrak al-Hakim — Hadith 3565
اُردوEn
حدثنا أبو الحسن علي بن محمد بن عُقْبة الشَّيْباني بالكوفة، حدثنا إبراهيم بن إسحاق الزُّهْري، حدثنا أبو نُعيم، حدثنا يونس بن أبي إسحاق: أنه تَلَا قولَ الله ﷿: ﴿وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي إِنَّكُمْ مُتَّبَعُونَ﴾ الآياتِ [الشعراء: 52]، فقال: حدثنا أبو بُرْدة بن أبي موسى الأشعَري، عن أبيه قال: نَزَلَ رسولُ الله ﷺ بأعرابيٍّ فأكرَمَه، فقال له رسول الله ﷺ: "تَعهَّدْنا، ائْتِنا"، فأتاه الأعرابيُّ، فقال له رسول الله ﷺ: "حاجتُك؟ " فقال: ناقةٌ برَحْلِها وعَنزٌ يجرُّ (2) لبنَها أهلي، فقال رسول الله ﷺ: "عَجَزَ هذا أن يكونَ كعجوزِ بني إسرائيل" فقال له أصحابه: ما عجوزُ بني إسرائيل يا رسولَ الله؟ فقال: "إنَّ موسى حين أراد أن يسيرَ ببني إسرائيلَ ضَلَّ عنه الطريقُ، فقال لبني إسرائيل: ما هذا؟ قال: فقال له علماءُ بني إسرائيل: إنَّ يوسفَ حين حَضَرَه الموتُ أَخَذَ علينا مَوثِقًا من الله أن لا نَخْرُجَ من مصرَ حتى ننقُلَ عظامَه معنا، فقال لهم موسى: أيُّكم يدري أين قبرُ يوسف؟ فقال علماءُ بني إسرائيل: ما يَعلَمُ أحدٌ مكانَ قبرِه إلَّا عجوزٌ لبني إسرائيل، فأرسل إليها موسى فقال: دُلِّينا على قبرِ يوسف، فقالت: لا والله حتى تُعطِيَني حُكْمي، فقال لها: وما حُكمُك؟ قالت: حُكْمي أن أكون معك في الجنَّة، فكأنه كَرِهَ ذلك، قال: فقيل له: أعطِها حُكْمَها، فأعطاها حكمَها، فانطلقَت بهم إلى بُحَيرةٍ مُستنقِعةٍ ماءً، فقالت لهم: نَضِّبُوا هذا الماءَ، فلما نَضَّبُوا قالت لهم: احفروا، فحَفَروا فاستَخرَجوا عظامَ يوسف، فلما أن أَقَلُّوه من الأرض إذا الطريقُ مثلُ ضَوْءِ النهار" (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه. ولعلَّ واهمًا يَتوهَّم أن يونس بن أبي إسحاق السَّبيعي لم يسمع من أبي بُرْدة، وليس كذلك، فقد حَكَمَ أحمدُ بن حنبل ويحيى بن مَعِين أنَّ يونس بن أبي إسحاق سمع من أبي بُرْدة حديث: "لا نكاح إلَّا بوليٍّ" (2) كما سمعه أبوه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3523 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه. ولعلَّ واهمًا يَتوهَّم أن يونس بن أبي إسحاق السَّبيعي لم يسمع من أبي بُرْدة، وليس كذلك، فقد حَكَمَ أحمدُ بن حنبل ويحيى بن مَعِين أنَّ يونس بن أبي إسحاق سمع من أبي بُرْدة حديث: "لا نكاح إلَّا بوليٍّ" (2) كما سمعه أبوه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3523 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) stayed with a Bedouin, who honoured him and showed him great hospitality. He (peace and blessings be upon him) said to him: "Keep in touch with us; come to us." So the Bedouin came to him (peace and blessings be upon him), and he (peace and blessings be upon him) asked him: "What is your need?" He said: "(I would like) a she-camel with its saddle and a goat that gives milk for my family." Then the Messenger of Allah (peace and blessings be upon him) said: "Was this man unable to be like that old woman of the Children of Israel (who, instead of worldly things, made a lofty request)?" The Companions said: "O Messenger of Allah! Who was that old woman of the Children of Israel?" He (peace and blessings be upon him) said: "When Sayyiduna Musa (peace be upon him) intended to set out (from Egypt) with the Children of Israel, they lost their way. He asked (the scholars of) the Children of Israel: 'What is the matter?' The scholars told him that Sayyiduna Yusuf (peace be upon him), at the time of his death, had taken a firm covenant from them by Allah that they would not leave Egypt until they took his bones (blessed body) with them. Musa (peace be upon him) asked: 'Which of you knows where the grave of Yusuf (peace be upon him) is?' The scholars said: 'No one knows its location except an old woman of the Children of Israel.' Musa (peace be upon him) sent for her and said: 'Show us the grave of Yusuf (peace be upon him).' She said: 'By Allah! I will not tell you until you grant me my demand.' Musa (peace be upon him) asked: 'What is your demand?' She said: 'My demand is that I be with you in Paradise.'" He (peace and blessings be upon him) said that Musa (peace be upon him) found this burdensome (feeling that she was making a very great demand), so he was told (by Allah) to grant her demand, and he granted it to her. Then she took them to a pond (a pool of water) and said: "Drain out this water." When the water had been drained, she said: "Now dig here." They dug and brought out the bones (blessed body) of Yusuf (peace be upon him), and as soon as they lifted them from the ground, the road became as clear as the light of day.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it. Someone might imagine that Yunus bin Abi Ishaq al-Sabi'i did not hear from Abu Burdah, but that is not so. Imam Ahmad bin Hanbal and Yahya bin Ma'in have ruled that Yunus bin Abi Ishaq heard from Abu Burdah the hadith "La nikaha illa bi-waliyy" (There is no marriage without a guardian), just as his father heard it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it. Someone might imagine that Yunus bin Abi Ishaq al-Sabi'i did not hear from Abu Burdah, but that is not so. Imam Ahmad bin Hanbal and Yahya bin Ma'in have ruled that Yunus bin Abi Ishaq heard from Abu Burdah the hadith "La nikaha illa bi-waliyy" (There is no marriage without a guardian), just as his father heard it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) هكذا تُقرأ في (ز) و (ب)، ومكان "يجر" في (ص) و (ع) بياض، وفي المطبوع: وبحر لبنها، سقط لفظ "عنز"، وكذلك سقط من "التلخيص".
Note / Clarification: It is read like this in manuscripts (Z) and (B), while in manuscripts (S) and ('A) there is a blank space in place of "يجر". The printed edition has "وبحر لبنها", in which the word "عنز" has dropped out, and it has likewise dropped out of "al-Talkhis".
(1) إسناده حسن من أجل يونس بن أبي إسحاق، فهو صدوق حسن الحديث إلَّا أنه كان فيه غفلة كما قال يحيى القطان، وكان أحمد يتكلَّم في حديثه عن أبيه ويقدِّم ابنَه إسرائيل عليه، وهذا الحديث قد ذكره الحافظ ابن كثير في "تفسيره" 6/ 152 فقال: هذا حديث غريب جدًّا والأقرب أنه موقوف والله أعلم.
Grading: Its chain is "hasan" on account of Yunus bin Abi Ishaq. He is "saduq" (truthful) and hasan in hadith, but there was some "heedlessness" (ghaflah) in him, as Yahya al-Qattan said. Imam Ahmad used to criticise his narration from his father and gave preference over him to his son Isra'il.
Important point: Al-Hafiz Ibn Kathir called it "gharib jiddan" (very strange) in his Tafsir (6/ 152) and said: The most likely is that it is "mawquf". And Allah knows best.
وسيأتي بأخصر ممّا هنا برقم (4132) من طريق محمد بن فضيل عن يونس بن أبي إسحاق.
Note / Clarification: This hadith will come later at number (4132) in more abridged wording, through Muhammad bin Fudayl from Yunus bin Abi Ishaq.
(2) سلف عند المصنف برقم (2744 - 2750).
Note / Clarification: It has already appeared with the author (al-Hakim) at numbers (2744-2750).
Note / Clarification: It is read like this in manuscripts (Z) and (B), while in manuscripts (S) and ('A) there is a blank space in place of "يجر". The printed edition has "وبحر لبنها", in which the word "عنز" has dropped out, and it has likewise dropped out of "al-Talkhis".
(1) إسناده حسن من أجل يونس بن أبي إسحاق، فهو صدوق حسن الحديث إلَّا أنه كان فيه غفلة كما قال يحيى القطان، وكان أحمد يتكلَّم في حديثه عن أبيه ويقدِّم ابنَه إسرائيل عليه، وهذا الحديث قد ذكره الحافظ ابن كثير في "تفسيره" 6/ 152 فقال: هذا حديث غريب جدًّا والأقرب أنه موقوف والله أعلم.
Grading: Its chain is "hasan" on account of Yunus bin Abi Ishaq. He is "saduq" (truthful) and hasan in hadith, but there was some "heedlessness" (ghaflah) in him, as Yahya al-Qattan said. Imam Ahmad used to criticise his narration from his father and gave preference over him to his son Isra'il.
Important point: Al-Hafiz Ibn Kathir called it "gharib jiddan" (very strange) in his Tafsir (6/ 152) and said: The most likely is that it is "mawquf". And Allah knows best.
وسيأتي بأخصر ممّا هنا برقم (4132) من طريق محمد بن فضيل عن يونس بن أبي إسحاق.
Note / Clarification: This hadith will come later at number (4132) in more abridged wording, through Muhammad bin Fudayl from Yunus bin Abi Ishaq.
(2) سلف عند المصنف برقم (2744 - 2750).
Note / Clarification: It has already appeared with the author (al-Hakim) at numbers (2744-2750).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3565
