Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
حِكَايَةُ وَفَاةِ سُلَيْمَانَ عَلَيْهِ السَّلَامُ .
The account of the death of Sulayman (peace be upon him)
Mustadrak al-Hakim — Hadith 3626
اُردوEn
حدثني أبو عمرو إسماعيل بن نُجَيد السُّلَمي، حدثنا محمد بن أيوب، أخبرنا أبو غسّان محمد بن عَمْرو الطَّيَالِسي، حدثنا جَرِير، عن عطاء بن السائب، عن سعيد بن جُبير، عن ابن عبَّاس قال: مات سليمانُ بن داود ﵇ وهو قائمٌ يصلِّي ولم تَعلَم الشياطينُ بذلك حتى أكَلَت الأَرَضةُ عصاه فخَرَّ، وكان إذا نَبَتَت شجرةٌ سألها: لأيِّ داءٍ أنتِ؟ قال: فتُخبره، كما أخبر الله ﷿: ﴿وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ﴾ الآياتِ كلِّها [سبأ: 12]، فلما نَبَتَت الخُرنُوبُ سألها لأيِّ شيء نَبَتَت، فقالت: لخرابِ هذا المسجد، فقال: إنَّ خرابَ هذا المسجد لا يكون إلَّا عند موتي، فقام يُصلِّي (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3584 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3584 - صحيح
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that Sulayman bin Dawud (peace be upon him) died while he was standing in prayer, and the devils did not come to know of it until the termites ate his staff and he fell down. It was his practice that whenever a plant grew, he would ask it: For what ailment are you? And it would tell him, as Allah, the Mighty and Majestic, has told: "And to Sulayman (We subjected) the wind, its morning course a month and its evening course a month, and We made a spring of molten copper flow for him" [Surah Saba: 12], the whole passage. Then when the carob plant grew, he asked it: For what have you grown? It said: For the ruin of this mosque. He said: The ruin of this mosque will only happen at the time of my death. Then he stood up and began to pray. 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.
(1) إسناده صحيح، جرير - وهو ابن عبد الحميد - روى عن عطاء بن السائب بعد اختلاطه، لكن تابعه من روى عنه قبل الاختلاط، وهو سفيان بن عيينة عند البزار في "مسنده" (5061) والمروزي في "تعظيم قدر الصلاة" (207)، فصحَّ الإسناد إن شاء الله.
Grading: Its chain is sahih. Although Jarir (Ibn Abd al-Hamid) narrated from Ata' bin al-Sa'ib after his memory deteriorated (ikhtilat), he was corroborated by one who narrated from him before the deterioration, namely "Sufyan bin Uyaynah", in al-Bazzar's "Musnad" (5061) and al-Marwazi's "Ta'zim Qadr al-Salah" (207); so the chain is sahih, Allah willing.
وتابع عطاءً عليه سلمةُ بنُ كهيل عن سعيد بن جبير فيما سيأتي عند المصنف برقم (7617).
Corroborating chains and supporting reports: Ata' was corroborated in it by "Salamah bin Kuhayl" from Sa'id bin Jubayr, in what will come in the author's work at number (7617).
وخالف إبراهيم بن طهمان عن عطاء بن السائب فيما سيأتي برقم (7616) و (8426) فرفعه إلى النبي ﷺ، وهذا وهمٌ من ابن طهمان، والصحيح أنه موقوف على ابن عبَّاس. وانظر تمام تخريجه عند (7616).
Technical note / Defect ('illah): Ibrahim bin Tahman differed, narrating from Ata' bin al-Sa'ib in what will come at numbers (7616) and (8426), and made it marfu' to the Prophet (peace and blessings be upon him). This is an error by Ibn Tahman; the correct view is that it is mawquf on Ibn Abbas. See its full sourcing at (7616).
Grading: Its chain is sahih. Although Jarir (Ibn Abd al-Hamid) narrated from Ata' bin al-Sa'ib after his memory deteriorated (ikhtilat), he was corroborated by one who narrated from him before the deterioration, namely "Sufyan bin Uyaynah", in al-Bazzar's "Musnad" (5061) and al-Marwazi's "Ta'zim Qadr al-Salah" (207); so the chain is sahih, Allah willing.
وتابع عطاءً عليه سلمةُ بنُ كهيل عن سعيد بن جبير فيما سيأتي عند المصنف برقم (7617).
Corroborating chains and supporting reports: Ata' was corroborated in it by "Salamah bin Kuhayl" from Sa'id bin Jubayr, in what will come in the author's work at number (7617).
وخالف إبراهيم بن طهمان عن عطاء بن السائب فيما سيأتي برقم (7616) و (8426) فرفعه إلى النبي ﷺ، وهذا وهمٌ من ابن طهمان، والصحيح أنه موقوف على ابن عبَّاس. وانظر تمام تخريجه عند (7616).
Technical note / Defect ('illah): Ibrahim bin Tahman differed, narrating from Ata' bin al-Sa'ib in what will come at numbers (7616) and (8426), and made it marfu' to the Prophet (peace and blessings be upon him). This is an error by Ibn Tahman; the correct view is that it is mawquf on Ibn Abbas. See its full sourcing at (7616).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3626
