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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
شَأْنُ نُزُولِ آيَةِ ( مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ )
The occasion of revelation of the verse "Allah has not made for any man two hearts in his breast"
Mustadrak al-Hakim — Hadith 3597
اُردوEn
حدثنا أبو سعيد (3) أحمد بن يعقوب الثَّقفي، حدثنا أبو شعيب الحرَّاني، حدثنا أحمد بن عبد الملك بن واقد، حدثنا زهير، حدثنا قابوس بن أبي ظَبْيان، أنَّ أباه حدَّثه قال: قلتُ لابن عبَّاس: قولُ الله ﷿: ﴿مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ﴾ [الأحزاب: 4]، ما عَنَى بذلك؟ قال: قامَ نبيُّ الله ﷺ فَخَطَرَ خَطْرةً، فقال المنافقون الذين يُصلُّون معه: ألا تَرَونَ، له قَلبانِ: قلبٌ معهم وقلب معكم. فأَنزل الله ﷿: ﴿مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ﴾ (4).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3555 - قابوس بن أبي ظبيان ضعيف
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3555 - قابوس بن أبي ظبيان ضعيف
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) concerning this saying of Allah Almighty: "Allah has not made for any man two hearts within his chest" [Surah al-Ahzab: 4]. Abu Zabyan says: I asked Ibn Abbas what its meaning is. He said: Once the Prophet of Allah (peace and blessings be upon him) stood up (in prayer), and a thought passed through his mind (or some forgetfulness occurred to him). At that, the hypocrites who used to pray with him (peace and blessings be upon him) said: "Look! He has two hearts: one heart is with them (the Muslims) and one is with you." Then Allah, the Mighty and Majestic, revealed this verse: that Allah has not made two hearts within the chest of any man.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) تحرَّف في (ز) إلى: أبو العبَّاس. وانظر "تاريخ الإسلام" للذهبي 7/ 735.
Note / Clarification: In manuscript (Z) this is corrupted into "Abu al-Abbas". See al-Dhahabi's "Tarikh al-Islam" (7/ 735).
(4) إسناده فيه لِينٌ من أجل قابوس بن أبي ظبيان، وضعَّفه الذهبي في "تلخيصه".
Grading: Its chain has some softness (lin) because of "Qabus bin Abi Zabyan", and al-Dhahabi declared it weak in "al-Talkhis".
وأخرجه أحمد (4/ 2410)، والترمذي (3199) من طرق عن زهير بن معاوية، بهذا الإسناد. وقال الترمذي: حديث حسن.
Reference / Source: Ahmad (4/ 2410) and al-Tirmidhi (3199) recorded it via several routes from Zuhayr bin Mu'awiyah, with this same chain, and al-Tirmidhi called it "hasan".
قوله: "فخطر خطرة" قال السندي في حاشيته على "المسند": قيل: يريد الوسوسة التي تحصل للإنسان في صلاته، ولعلّه ظهر لهم ذلك من جهته فقالوا ذلك، والله تعالى أعلم.
Note / Clarification: Regarding the words "fakhatara khatratan", al-Sindi said in his marginal notes on the "Musnad": It is said that it means the whispering (waswasah) that comes to a person in his prayer; perhaps this became apparent to them from his side, so they said that. And Allah knows best.
Note / Clarification: In manuscript (Z) this is corrupted into "Abu al-Abbas". See al-Dhahabi's "Tarikh al-Islam" (7/ 735).
(4) إسناده فيه لِينٌ من أجل قابوس بن أبي ظبيان، وضعَّفه الذهبي في "تلخيصه".
Grading: Its chain has some softness (lin) because of "Qabus bin Abi Zabyan", and al-Dhahabi declared it weak in "al-Talkhis".
وأخرجه أحمد (4/ 2410)، والترمذي (3199) من طرق عن زهير بن معاوية، بهذا الإسناد. وقال الترمذي: حديث حسن.
Reference / Source: Ahmad (4/ 2410) and al-Tirmidhi (3199) recorded it via several routes from Zuhayr bin Mu'awiyah, with this same chain, and al-Tirmidhi called it "hasan".
قوله: "فخطر خطرة" قال السندي في حاشيته على "المسند": قيل: يريد الوسوسة التي تحصل للإنسان في صلاته، ولعلّه ظهر لهم ذلك من جهته فقالوا ذلك، والله تعالى أعلم.
Note / Clarification: Regarding the words "fakhatara khatratan", al-Sindi said in his marginal notes on the "Musnad": It is said that it means the whispering (waswasah) that comes to a person in his prayer; perhaps this became apparent to them from his side, so they said that. And Allah knows best.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3597
