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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
تَفْسِيرُ سُورَةِ الْمُنَافِقِينَ - شَأْنُ نُزُولِ سُورَةِ الْمُنَافِقِينَ
Tafsir of Surah al-Munafiqun: the occasion of revelation of Surah al-Munafiqun
Mustadrak al-Hakim — Hadith 3854
اُردوEn
أخبرنا أبو العبَّاس محمد بن أحمد المحبُوبي بمَرْو، حدثنا سعيد بن مسعود، حدثنا عبيد الله بن موسى، أخبرنا إسرائيل، عن السُّدِّي، عن أبي سعيد الأَزْدي، حدثنا زيد بن أرقَمَ قال: غَزَوْنا مع رسول الله ﷺ، وكان معنا ناسٌ من الأعراب، فكنا نَبتدِرُ الماءَ، وكان الأعرابُ يَسبِقونا، فيَسبِقُ الأعرابيُّ أصحابَه فيملأُ الحوضَ، ويجعل حولَه حجارةً ويجعل النِّطعَ عليه حتى يجيءَ أصحابُه، فأتى رجلٌ من الأنصار الأعرابيَّ فأَرخَى زِمامَ ناقته لتشربَ، فأَبى أن يَدَعَه، فانتَزَع حَجَرًا ففاضَ، فرفع الأعرابيٌّ خشبةً فضرب بها رأسَ الأنصاري فشَجَّه، فأتى عبدَ الله بنَ أُبيٍّ رأسَ المنافقين فأخبره، وكان من أصحابه، فغَضِبَ عبدُ الله بن أُبي، ثم قال: لا تُنفِقوا على مَن عندَ رسول الله حتى ينفضُّوا من حوله؛ يعني: الأعرابَ، وكانوا يُحدِّثون رسولَ الله ﷺ عند الطعام، فقال عبد الله لأصحابه: إذا انفضُّوا من عندِ محمد، فأْتُوا محمدًا بالطعام (1) فليأكُلْ هو ومَن عندَه، ثم قال لأصحابه: إذا رجعتُم إلى المدينة، فليُخرِجِ (2) الأعزُّ منها الأذلَّ. قال زيد: وأنا رِدْفُ عمِّي، فسمعتُ عبدَ الله وكنَّا أخوالَه (3)، فأخبرتُ عمِّي، فانطلق فأَخبر رسولَ الله ﷺ، فأرسل إليه رسولُ الله ﷺ، فحَلَفَ وجَحَدَ، فَصَدَّقه رسولُ الله ﷺ وكذَّبني، فجاء إليَّ عمِّى فقال: ما أردتَ أنْ مَقَتَك رسولُ الله ﷺ وكذَّبَك (4) المسلمون، فوَقَعَ عليَّ من الغمِّ ما لم يَقَعْ على أحدٍ قطُّ. فبَيْنا أنا أسِيرُ مع رسول الله ﷺ في سفرٍ وقد خَفَقَتْ برأسي من الهمِّ، فأتاني رسول الله ﷺ فَعَرَكَ أُذُني وضحك في وجهي، فما كان يَسرُّني أَنَّ لي بها الخُلْدَ أو الدنيا، ثم إنَّ أبا بكر لَحِقَني، فقال: ما قال لك رسولُ الله ﷺ؟ قلت: ما قال لي رسول الله ﷺ شيئًا غيرَ أنْ عَرَكَ أُذني وضحك في وجهي، فقال: أَبشِرْ، ثم لَحِقَني عمر، فقلت له مثلَ قولي لأبي بكر. فلمّا أصبَحْنا قرأَ رسول الله ﷺ سورةَ المنافقين: ﴿قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ﴾ حتى بَلَغَ ﴿هُمُ الَّذِينَ يَقُولُونَ لَا تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللَّهِ حَتَّى يَنْفَضُّوا﴾ حتى بَلَغَ ﴿لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ﴾ (1). قد اتَّفق الشيخان على إخراج أحرفٍ يسيرة من هذا الحديث من حديث أبي إسحاق السَّبِيعي عن زيد بن أرقمَ، وأخرج البخاري متابِعًا لأبي إسحاق من حديث شُعْبة عن الحَكَم عن محمد بن كعب القُرَظي عن زيد بن أرقمَ، ولم يُخرجاه بطوله، والإسناد صحيح. [64 - ومن تفسير سورة التغابن] ﷽
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3812 - صحيح وأخرجا منه
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3812 - صحيح وأخرجا منه
It is narrated from Sayyiduna Zayd bin Arqam (may Allah be pleased with him) that he said: We took part in an expedition with the Messenger of Allah (peace and blessings be upon him), and some Bedouins were with us. We were trying to outdo one another in getting to the water, and the Bedouins would get there before us and fill the cistern for their companions, placing stones around it and spreading a leather mat (nit') over it until the rest of their companions arrived. Meanwhile a man of the Ansar came to one of the Bedouins and loosened the rein of his she-camel so that it could drink, but the Bedouin stopped him. The Ansari moved a stone aside and the water flowed out, whereupon the Bedouin picked up a piece of wood, struck the Ansari on the head with it and wounded him. That Ansari came to Abdullah bin Ubayy, the chief of the hypocrites, and told him the whole incident. Abdullah bin Ubayy became angry and said: "Do not spend on those who are with the Messenger of Allah (peace and blessings be upon him) until they disperse from around him", meaning those Bedouins. Those people used to talk with the Messenger of Allah (peace and blessings be upon him) at mealtimes, so Abdullah said to his companions: "When these people have dispersed from Muhammad (peace and blessings be upon him), bring the food to Muhammad (peace and blessings be upon him) so that he and those with him can eat." Then he said to his companions: "If we return to Madinah, the more honourable will expel the more humble from it." Zayd says: At that time I was riding behind my uncle on his mount. I heard these words of Abdullah, and I was his nephew (on his mother's side). So I told my uncle, and he went and informed the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) sent for Abdullah bin Ubayy, but he swore oaths and denied it. The Messenger of Allah (peace and blessings be upon him) accepted his word as true and declared me a liar. Then my uncle said to me: You only wanted the Messenger of Allah (peace and blessings be upon him) to be displeased with you and the Muslims to consider you a liar. Hearing this, I was grieved as I had never been grieved before. Then, while I was travelling on a journey with the Messenger of Allah (peace and blessings be upon him), with my head bowed from grief, the Messenger of Allah (peace and blessings be upon him) suddenly came to me. He (peace and blessings be upon him) rubbed my ear (affectionately) and smiled looking at my face. Had I been given eternal life or the whole world in exchange for that smile, it would not have pleased me as much. Then Abu Bakr (may Allah be pleased with him) met me and asked: What did the Messenger of Allah (peace and blessings be upon him) say to you? I said: He (peace and blessings be upon him) did not say anything; he only rubbed my ear and smiled. He said: Rejoice. Then Umar (may Allah be pleased with him) met me, and I told him the same. When morning came, the Messenger of Allah (peace and blessings be upon him) recited Surah al-Munafiqun: from "They say: We testify that you are indeed the Messenger of Allah" up to "It is they who say: Do not spend on those who are with the Messenger of Allah until they disperse", and then up to "the more honourable will surely expel the more humble from it" [Surah al-Munafiqun: 8].
The two Shaykhs (Bukhari and Muslim) agreed on recording a few brief phrases of this hadith through the chain of Abu Ishaq al-Sabi'i from Zayd bin Arqam, and Imam Bukhari also recorded a corroborating narration (mutaba'ah) through the chain of Shu'bah from Muhammad bin Ka'b al-Qurazi, but they did not record it at this length, and this chain is sahih (authentic).
The two Shaykhs (Bukhari and Muslim) agreed on recording a few brief phrases of this hadith through the chain of Abu Ishaq al-Sabi'i from Zayd bin Arqam, and Imam Bukhari also recorded a corroborating narration (mutaba'ah) through the chain of Shu'bah from Muhammad bin Ka'b al-Qurazi, but they did not record it at this length, and this chain is sahih (authentic).
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في (ص) و (ع): للطعام.
Note / Clarification: Manuscripts (S) and ('A) have the words "lil-ta'am".
(2) في (ز): ليخرجن.
Note / Clarification: Manuscript (Z) has "la-yukhrijanna".
(3) في (ص) و (ع): حوله، وهو تحريف.
Note / Clarification: Manuscripts (S) and ('A) have "hawlahu", which is a "tahrif" (scribal corruption).
(4) تكررت هذه اللفظة في (ص) و (ع) و (ب).
Note / Clarification: This word is repeated in manuscripts (S), ('A) and (B).
(1) غريب بهذا السياق، انفرد به السُّدي - وهو إسماعيل بن عبد الرحمن - عن أبي سعيد الأزدي، والسدي صدوق حسن الحديث، إلّا أنَّ له أوهامًا تقع في بعض حديثه، وأبو سعيد - ويقال: أبو سعد - الأزدي ليس بذاك المشهور، روى عنه غير واحد، ولم يؤثر توثيقه عن غير ابن حبان، وقد خولف في لفظه.
Grading: This hadith is "gharib" with this wording.
Technical note / Defect ('illah): Al-Suddi (who is Isma'il bin Abd al-Rahman) is alone in narrating it from Abu Sa'id al-Azdi. Al-Suddi is saduq and hasan al-hadith, but errors (awham) occur in some of his hadiths. And Abu Sa'id (also called Abu Sa'd) al-Azdi is not very well known; more than one narrator narrated from him, but no one besides Ibn Hibban is reported to have declared him trustworthy, and he has been contradicted in its wording.
وأخرجه الترمذي (3313) عن عبد بن حميد، عن عبيد الله بن موسى، بهذا الإسناد. وقال: حديث حسن صحيح.
Reference / Source: Al-Tirmidhi (3313) recorded it from Abd bin Humayd, from Ubayd Allah bin Musa, with this same chain, and said: This hadith is "hasan sahih".
وأخرج أصل الحديث دون قصة الأعراب والأنصاري: أحمد 32/ (19285) و (19295)، والبخاري (4902)، والترمذي (3314)، والنسائي (11533) من طريق محمد بن كعب القرظي، وأحمد (19333) و (19334)، والبخاري (4900) و (4901) و (4903)، ومسلم (2772)، والترمذي (3312)، والنسائي (11534) من طريق أبي إسحاق السبيعي، والنسائي (11530) من طريق عبد الرحمن بن أبي ليلى، ثلاثتهم عن زيد بن أرقم.
Reference / Source: The basis of this hadith (without the story of the Bedouins and the Ansari) was recorded by Ahmad (32/19285, 19295), al-Bukhari (4902), al-Tirmidhi (3314) and al-Nasa'i (11533) via Muhammad bin Ka'b al-Qurazi; also by Ahmad (19333, 19334), al-Bukhari (4900, 4901, 4903), Muslim (2772), al-Tirmidhi (3312) and al-Nasa'i (11534) via Abu Ishaq al-Sabi'i; and by al-Nasa'i (11530) via Abd al-Rahman bin Abi Layla. All three of them (Muhammad bin Ka'b, Abu Ishaq and Abd al-Rahman) narrate it from Zayd bin Arqam (may Allah be pleased with him).
وقد أشار جابر في حديثه - كما عند أحمد 23/ (15223) والبخاري (4905) وغيرهما - إلى أنَّ الخلاف كان قد وقع بين المهاجرين والأنصار بسبب أنَّ رجلًا من المهاجرين كَسَعَ رجلًا من الأنصار - أي: ضربه على دُبُره - فقال عبد الله بن أُبيّ ما قال.
Details of the narration: Jabir indicated in his hadith (as in Ahmad 23/15223, al-Bukhari 4905 and others) that the dispute between the Muhajirun and the Ansar arose because a man from the Muhajirun did "kasa'a" to a man from the Ansar (i.e. struck him on his backside), whereupon Abd Allah bin Ubayy (the hypocrite) said the vile things he said.
Note / Clarification: Manuscripts (S) and ('A) have the words "lil-ta'am".
(2) في (ز): ليخرجن.
Note / Clarification: Manuscript (Z) has "la-yukhrijanna".
(3) في (ص) و (ع): حوله، وهو تحريف.
Note / Clarification: Manuscripts (S) and ('A) have "hawlahu", which is a "tahrif" (scribal corruption).
(4) تكررت هذه اللفظة في (ص) و (ع) و (ب).
Note / Clarification: This word is repeated in manuscripts (S), ('A) and (B).
(1) غريب بهذا السياق، انفرد به السُّدي - وهو إسماعيل بن عبد الرحمن - عن أبي سعيد الأزدي، والسدي صدوق حسن الحديث، إلّا أنَّ له أوهامًا تقع في بعض حديثه، وأبو سعيد - ويقال: أبو سعد - الأزدي ليس بذاك المشهور، روى عنه غير واحد، ولم يؤثر توثيقه عن غير ابن حبان، وقد خولف في لفظه.
Grading: This hadith is "gharib" with this wording.
Technical note / Defect ('illah): Al-Suddi (who is Isma'il bin Abd al-Rahman) is alone in narrating it from Abu Sa'id al-Azdi. Al-Suddi is saduq and hasan al-hadith, but errors (awham) occur in some of his hadiths. And Abu Sa'id (also called Abu Sa'd) al-Azdi is not very well known; more than one narrator narrated from him, but no one besides Ibn Hibban is reported to have declared him trustworthy, and he has been contradicted in its wording.
وأخرجه الترمذي (3313) عن عبد بن حميد، عن عبيد الله بن موسى، بهذا الإسناد. وقال: حديث حسن صحيح.
Reference / Source: Al-Tirmidhi (3313) recorded it from Abd bin Humayd, from Ubayd Allah bin Musa, with this same chain, and said: This hadith is "hasan sahih".
وأخرج أصل الحديث دون قصة الأعراب والأنصاري: أحمد 32/ (19285) و (19295)، والبخاري (4902)، والترمذي (3314)، والنسائي (11533) من طريق محمد بن كعب القرظي، وأحمد (19333) و (19334)، والبخاري (4900) و (4901) و (4903)، ومسلم (2772)، والترمذي (3312)، والنسائي (11534) من طريق أبي إسحاق السبيعي، والنسائي (11530) من طريق عبد الرحمن بن أبي ليلى، ثلاثتهم عن زيد بن أرقم.
Reference / Source: The basis of this hadith (without the story of the Bedouins and the Ansari) was recorded by Ahmad (32/19285, 19295), al-Bukhari (4902), al-Tirmidhi (3314) and al-Nasa'i (11533) via Muhammad bin Ka'b al-Qurazi; also by Ahmad (19333, 19334), al-Bukhari (4900, 4901, 4903), Muslim (2772), al-Tirmidhi (3312) and al-Nasa'i (11534) via Abu Ishaq al-Sabi'i; and by al-Nasa'i (11530) via Abd al-Rahman bin Abi Layla. All three of them (Muhammad bin Ka'b, Abu Ishaq and Abd al-Rahman) narrate it from Zayd bin Arqam (may Allah be pleased with him).
وقد أشار جابر في حديثه - كما عند أحمد 23/ (15223) والبخاري (4905) وغيرهما - إلى أنَّ الخلاف كان قد وقع بين المهاجرين والأنصار بسبب أنَّ رجلًا من المهاجرين كَسَعَ رجلًا من الأنصار - أي: ضربه على دُبُره - فقال عبد الله بن أُبيّ ما قال.
Details of the narration: Jabir indicated in his hadith (as in Ahmad 23/15223, al-Bukhari 4905 and others) that the dispute between the Muhajirun and the Ansar arose because a man from the Muhajirun did "kasa'a" to a man from the Ansar (i.e. struck him on his backside), whereupon Abd Allah bin Ubayy (the hypocrite) said the vile things he said.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3854
