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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
مَدْحُ كَلَامِ اللَّهِ مِنْ لِسَانِ الْكَافِرِ
Praise of the speech of Allah from the tongue of a disbeliever
Mustadrak al-Hakim — Hadith 3914
اُردوEn
أخبرنا أبو عبد الله محمد بن علي الصَّنعاني بمكة، حدثنا إسحاق بن إبراهيم، أخبرنا عبد الرزاق، عن مَعمَر، عن أيوب السَّخْتِياني، عن عِكْرمة، عن ابن عبَّاس: أنَّ الوليد بن المُغيرة جاء إلى النبي ﷺ فقرأ عليه القرآن، فكأنه رَقَّ له، فبَلَغَ ذلك أبا جهل، فأتاه فقال: يا عمِّ، إِنَّ قومَك يَرَونَ أَن يَجمَعوا لك مالًا، قال: لِمَ؟ قال: ليُعطوكَه، فإنك أتيتَ محمدًا لتَعرَّضَ لِمَا قِبَلَه، قال: قد عَلِمَت قريشٌ أني من أكثرها مالًا، قال: فقُلْ فيه قولًا يبَلُغ قومَك أنك منكِرٌ له، أو أنك كارهٌ له، قال: وماذا أقول؟ فواللهِ ما فيكم رجلٌ أعلمَ بالأشعار مني، ولا أعلمَ برَجَزِه ولا بقَصيدِه (2) مني، ولا بأشعار الجنِّ، واللهِ ما يُشبِهُ الذي يقول شيئًا من هذا، ووالله إنَّ لقولِه الذي يقول حلاوةً، وإنَّ عليه لطَلاوةً، وإنه لمثمِرٌ أعلاه، مُغدِقٌ أسفلُه (3)، وإنه لَيَعلُو وما يُعلَى، وإنه ليَحطِمُ ما تحتَه (4)، قال: لا يرضى عنك قومُك حتى تقولَ فيه، قال: فدَعْني حتى أفكِّر، فلما فَكَّرَ قال: هذا سِحْرٌ يُؤثَر، يَأْثُره عن غيره، فنزلت: ﴿ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا﴾ [المدثر: 11] (1).
هذا حديث صحيح على شرط البخاري، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3872 - على شرط البخاري
هذا حديث صحيح على شرط البخاري، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3872 - على شرط البخاري
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that al-Walid bin al-Mughirah came to the Prophet (peace and blessings be upon him), and he (peace and blessings be upon him) recited the Noble Qur'an to him, (and on hearing it) his heart softened somewhat. When this news reached Abu Jahl, he came to him and said: O uncle, your people intend to collect wealth for you. He asked: Why? Abu Jahl said: So that they may give it to you, for you went to Muhammad (peace and blessings be upon him) for the purpose of obtaining something from him. Al-Walid said: Quraysh know that I am the wealthiest of them all. Abu Jahl said: Then say something about him (peace and blessings be upon him) by which your people will come to know that you reject him or that you dislike him. He said: What shall I say? By Allah, there is no one among you who knows poetry better than I do, nor anyone who knows more than I do about its rajaz, its odes (qasidah) or the poetry of the jinn. By Allah, what he (peace and blessings be upon him) says does not resemble any of these. By Allah, there is a sweetness in these words of his, and there is a splendour and beauty upon them; its upper part is fruitful and its lower part is abundantly bountiful; this speech prevails over all and nothing can prevail over it, and it crushes everything beneath it. Abu Jahl said: Your people will not be pleased with you until you say something (negative) about him. Al-Walid said: Give me time so that I may think. When he had thought it over, he said: This is nothing but magic handed down (from earlier people). Then this verse was revealed: "Leave Me with the one whom I created alone" [Al-Muddaththir: 11].
This hadith is sahih (authentic) on the condition of Imam Bukhari, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith is sahih (authentic) on the condition of Imam Bukhari, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تحرَّف في نسخنا الخطية إلى: بقصيره. وفي "الشعب" و "الدلائل" كلاهما للبيهقي حيث رواه عن المصنف بإسناده ومتنه: بعصيدته. والتصويب من "تلخيص الذهبي"، والقصيد من الشِّعر: ما تمَّ شطرا بِنْيته، سُمي بذلك لكماله وصحة وزنه.
Note / Clarification: In our manuscripts this is distorted into "bi-qasirih". In al-Bayhaqi's "al-Shu'ab" and "al-Dala'il" (where he narrated it from the author (al-Hakim) with its chain and text) it is "bi-'asidatih". The correction is taken from al-Dhahabi's "Talkhis". "Al-qasid" is poetry whose two hemistichs are complete in structure; it is so named because of its completeness and the soundness of its metre.
(3) في نسخنا الخطية: لمنير أعلاه يصدق أسفله. وهو خطأ. والمعنى كما في "شرح الزرقاني على المواهب اللدنية" 6/ 431: له ثمر طيب كثير، والمراد معانيه مفيدة مرشدة للسعادة، والغدق: كثرة الماء، وأراد بأسفله ما تضمَّنه من المعاني، شبَّهه لفصاحته وبلاغته بشجرة شربت عروقها ماءً غزيرًا، فأينعت ثمرتها وكَثُرت.
Note / Clarification: In our manuscripts it is "la-munirun a'lahu yusaddiqu asfaluhu", which is an error. According to al-Zurqani's commentary on "al-Mawahib al-Ladunniyyah" (6/431), the meaning is: it has abundant, good fruit (meaning its meanings are beneficial and guide to felicity). "Al-ghadaq" means abundance of water, and by "asfaluhu" (its lower part) is meant the meanings it contains; he likened it, for its eloquence and rhetoric, to a tree whose roots have drunk abundant water, so that its fruit ripened and became plentiful.
(4) المثبت من (ص)، وفي غيرها من نسخنا الخطية: فاتحته، وهو تحريف.
Note / Clarification: What is established in the text is from manuscript (S); in our other manuscripts it is "fatihatuh", which is a "distortion".
(1) رجاله في الجملة ثقات، إلّا أنه قد اختُلف في وصله وإرساله عن عكرمة، والمرسَل أصح.
Technical note / Defect ('illah): Its narrators are on the whole "thiqah", but there is disagreement from 'Ikrimah over whether it is "mawsul" or "mursal", and its being "mursal" is more correct.
إسحاق بن إبراهيم: هو الدَّبَري.
Technical note / Defect ('illah): Ishaq bin Ibrahim is "al-Dabari".
وأخرجه البيهقي في "شعب الإيمان" (133)، و "دلائل النبوة 2/ 198 - 199، والواحدي في "أسباب النزول" (842) من طريق أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Al-Bayhaqi narrated it in "Shu'ab al-Iman" (133) and "Dala'il al-Nubuwwah" (2/198-199), and al-Wahidi in "Asbab al-Nuzul" (842), by way of Abu 'Abd Allah al-Hakim with this same chain.
ورواه عبد الرزاق في "تفسيره" 2/ 328 - 329 عن معمر، عن رجل، عن عكرمة مرسلًا.
Reference / Source: 'Abd al-Razzaq narrated it in his Tafsir (2/328-329) from Ma'mar, from a man, from 'Ikrimah, as "mursal".
وكذلك رواه مرسلًا محمد بن ثور الصنعاني عن معمر عند الطبري في "تفسيره" 29/ 156، إلّا أنه سمَّى الرجل المبهم عبّادَ بن منصور.
Reference / Source: Likewise Muhammad bin Thawr al-San'ani narrated it as "mursal" from Ma'mar (in al-Tabari's Tafsir 29/156), but he named the unnamed man as "'Abbad bin Mansur".
ورواه مرسلًا أيضًا فيما ذكر البيهقي في "الدلائل" سليمانُ بن حرب عن حماد بن زيد عن أيوب عن عكرمة. وحماد بن زيد أثبت الناس في أيوب.
Reference / Source: Sulayman bin Harb also narrated it as "mursal" from Hammad bin Zayd, from Ayyub, from 'Ikrimah (as al-Bayhaqi mentioned in "al-Dala'il"). And Hammad bin Zayd is the most reliable (athbat) of people in (narrating from) Ayyub.
وأخرجه مختصرًا أبو نعيم في "دلائل النبوة" (186) من طريق سفيان، عن عمرو، عن عكرمة مرسلًا. وتحرَّف في المطبوع منه إلى: سفيان بن عمرو. وسفيان: هو ابن عيينة، وعمرو: هو ابن دينار.
Reference / Source: Abu Nu'aym narrated it in abridged form in "Dala'il al-Nubuwwah" (186) by way of Sufyan, from 'Amr, from 'Ikrimah, as "mursal".
Note / Clarification: In its printed edition this is distorted into "Sufyan bin 'Amr". Here Sufyan is "Ibn 'Uyaynah" and 'Amr is "Ibn Dinar".
وأخرج الطبري 29/ 156 نحو الحديث المطوَّل بإسناد العوفيين عن ابن عبَّاس. وهو إسناد ضعيف.
Reference / Source: Al-Tabari (29/156) narrated something similar to the long hadith with the chain of "the 'Awfis" from Ibn 'Abbas, and this chain is "da'if".
Note / Clarification: In our manuscripts this is distorted into "bi-qasirih". In al-Bayhaqi's "al-Shu'ab" and "al-Dala'il" (where he narrated it from the author (al-Hakim) with its chain and text) it is "bi-'asidatih". The correction is taken from al-Dhahabi's "Talkhis". "Al-qasid" is poetry whose two hemistichs are complete in structure; it is so named because of its completeness and the soundness of its metre.
(3) في نسخنا الخطية: لمنير أعلاه يصدق أسفله. وهو خطأ. والمعنى كما في "شرح الزرقاني على المواهب اللدنية" 6/ 431: له ثمر طيب كثير، والمراد معانيه مفيدة مرشدة للسعادة، والغدق: كثرة الماء، وأراد بأسفله ما تضمَّنه من المعاني، شبَّهه لفصاحته وبلاغته بشجرة شربت عروقها ماءً غزيرًا، فأينعت ثمرتها وكَثُرت.
Note / Clarification: In our manuscripts it is "la-munirun a'lahu yusaddiqu asfaluhu", which is an error. According to al-Zurqani's commentary on "al-Mawahib al-Ladunniyyah" (6/431), the meaning is: it has abundant, good fruit (meaning its meanings are beneficial and guide to felicity). "Al-ghadaq" means abundance of water, and by "asfaluhu" (its lower part) is meant the meanings it contains; he likened it, for its eloquence and rhetoric, to a tree whose roots have drunk abundant water, so that its fruit ripened and became plentiful.
(4) المثبت من (ص)، وفي غيرها من نسخنا الخطية: فاتحته، وهو تحريف.
Note / Clarification: What is established in the text is from manuscript (S); in our other manuscripts it is "fatihatuh", which is a "distortion".
(1) رجاله في الجملة ثقات، إلّا أنه قد اختُلف في وصله وإرساله عن عكرمة، والمرسَل أصح.
Technical note / Defect ('illah): Its narrators are on the whole "thiqah", but there is disagreement from 'Ikrimah over whether it is "mawsul" or "mursal", and its being "mursal" is more correct.
إسحاق بن إبراهيم: هو الدَّبَري.
Technical note / Defect ('illah): Ishaq bin Ibrahim is "al-Dabari".
وأخرجه البيهقي في "شعب الإيمان" (133)، و "دلائل النبوة 2/ 198 - 199، والواحدي في "أسباب النزول" (842) من طريق أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Al-Bayhaqi narrated it in "Shu'ab al-Iman" (133) and "Dala'il al-Nubuwwah" (2/198-199), and al-Wahidi in "Asbab al-Nuzul" (842), by way of Abu 'Abd Allah al-Hakim with this same chain.
ورواه عبد الرزاق في "تفسيره" 2/ 328 - 329 عن معمر، عن رجل، عن عكرمة مرسلًا.
Reference / Source: 'Abd al-Razzaq narrated it in his Tafsir (2/328-329) from Ma'mar, from a man, from 'Ikrimah, as "mursal".
وكذلك رواه مرسلًا محمد بن ثور الصنعاني عن معمر عند الطبري في "تفسيره" 29/ 156، إلّا أنه سمَّى الرجل المبهم عبّادَ بن منصور.
Reference / Source: Likewise Muhammad bin Thawr al-San'ani narrated it as "mursal" from Ma'mar (in al-Tabari's Tafsir 29/156), but he named the unnamed man as "'Abbad bin Mansur".
ورواه مرسلًا أيضًا فيما ذكر البيهقي في "الدلائل" سليمانُ بن حرب عن حماد بن زيد عن أيوب عن عكرمة. وحماد بن زيد أثبت الناس في أيوب.
Reference / Source: Sulayman bin Harb also narrated it as "mursal" from Hammad bin Zayd, from Ayyub, from 'Ikrimah (as al-Bayhaqi mentioned in "al-Dala'il"). And Hammad bin Zayd is the most reliable (athbat) of people in (narrating from) Ayyub.
وأخرجه مختصرًا أبو نعيم في "دلائل النبوة" (186) من طريق سفيان، عن عمرو، عن عكرمة مرسلًا. وتحرَّف في المطبوع منه إلى: سفيان بن عمرو. وسفيان: هو ابن عيينة، وعمرو: هو ابن دينار.
Reference / Source: Abu Nu'aym narrated it in abridged form in "Dala'il al-Nubuwwah" (186) by way of Sufyan, from 'Amr, from 'Ikrimah, as "mursal".
Note / Clarification: In its printed edition this is distorted into "Sufyan bin 'Amr". Here Sufyan is "Ibn 'Uyaynah" and 'Amr is "Ibn Dinar".
وأخرج الطبري 29/ 156 نحو الحديث المطوَّل بإسناد العوفيين عن ابن عبَّاس. وهو إسناد ضعيف.
Reference / Source: Al-Tabari (29/156) narrated something similar to the long hadith with the chain of "the 'Awfis" from Ibn 'Abbas, and this chain is "da'if".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3914
