Mustadrak al-Hakim — Hadith 4059

(4) سقط اسم الحسن بن ذكوان من (ز) و (ب)، وبيّض مكانه في (ص) و (ع)، وثبت في المطبوع، ولا بد من ذكره، فقد روى المصنف بهذا الإسناد عدة أخبار ثبت اسمه فيها جميعًا، وهو الحسن بن ذكوان أبو سلمة البصري.
Note / Clarification: The name of al-Hasan bin Dhakwan dropped out of manuscripts (Z) and (B), and a blank space was left in its place in (S) and ('A), while it is present in the printed edition. It must be mentioned, for the author (al-Hakim) narrated several reports with this chain in all of which his name is present. He is "al-Hasan bin Dhakwan Abu Salamah al-Basri".

(1) إسناده ضعيف جدًّا لضعف الحسن بن ذكوان وجهالة حميد بن معاذ ومدرك بن عبد الرحمن، والحسين بن حميد ليس بالمتين. وقد نقل ابن قتيبة في "المعارف" نحو هذا الوصف عن وهب ابن منبه دون ذكر الرفع، والأشبه أن يكون من قول وهب. وقال الحافظ في "الفتح" 10/ 32: وكون إدريس رفع وهو حي لم يثبت من طريق مرفوعة قوية.
Grading: Its chain is "very weak" (da'if jiddan) because of the weakness of al-Hasan bin Dhakwan and the unknown status of Humayd bin Mu'adh and Mudrik bin 'Abd al-Rahman, and al-Husayn bin Humayd is not solid. Ibn Qutaybah cited a similar description in "al-Ma'arif" from Wahb bin Munabbih without attributing it to the Prophet, and it is more likely to be Wahb's own statement. Al-Hafiz said in "al-Fath" (10/32): "That Idris (peace be upon him) was raised up while alive has not been established through any strong marfu' route."
قلنا: وقد جاء عن كعب الأحبار من قوله خلاف ما جاء هنا من علة رفع إدريس، وهو ما أخرجه الطبري في "تفسيره" 16/ 96 بسند قوي عن هلال بن يساف: أن ابن عبّاس سأل كعبًا فقال له: ما قول الله لإدريس ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا﴾، فقال كعب: أما إدريس فإنَّ الله أوحى إليه: إني أرفع لك في كل يوم مثل جميع عمل بني آدم، فأحب أن يزداد عملًا، فأتاه خليل له الملائكة، فقال: إنَّ الله أوحى إليَّ كذا وكذا، فكلّم لي ملك الموت فليؤخّرني حتى أزداد عملًا، فحمله بين جناحيه، ثم صعد به إلى السماء، فلما كان في السماء الرابعة تلقاهم ملك الموت منحدرًا، فكلم ملك الموت في الذي كلمه فيه إدريس، فقال: وأين إدريس؟ قال: هو ذا هو على ظهري، قال ملك الموت: فالعجب بُعثتُ، وقيل لي: اقبض روح إدريس في السماء الرابعة، فجعلت أقول: كيف أقبض روحه في السماء الرابعة وهو في الأرض؟! فقبض روحه هناك، فذلك قول الله جل وعزّ ﴿وَرَفَعْنَاهُ مَكَانًا عَلِيًّا﴾. انتهى، فهذا فيه أنَّ رَفْعَه إلى السماء لأجل قبض روحه هناك.
Reference / Source: We say: There has come from Ka'b al-Ahbar, as his own statement, something contrary to what is given here as the reason Idris was raised. It is what al-Tabari narrated in his "Tafsir" (16/96) with a strong chain from Hilal bin Yasaf: that Ibn 'Abbas asked Ka'b, saying to him: What is the meaning of Allah's saying about Idris, "And We raised him to a high station"? Ka'b said: As for Idris, Allah revealed to him: "I raise up for you every day the equivalent of all the deeds of the children of Adam." So he wanted to increase in deeds. A friend of his from among the angels came to him, and he said: "Allah has revealed to me such and such, so speak to the Angel of Death for me so that he delays me until I increase in deeds." So he carried him between his wings and ascended with him to the sky. When he was in the fourth heaven, the Angel of Death met them coming down. He spoke to the Angel of Death about what Idris had spoken to him about, and he said: "And where is Idris?" He said: "Here he is, on my back." The Angel of Death said: "How astonishing! I was sent and told: Take the soul of Idris in the fourth heaven, and I kept saying: How can I take his soul in the fourth heaven when he is on the earth?!" So he took his soul there. That is the saying of Allah, Mighty and Majestic: "And We raised him to a high station." End of quote. This shows that his being raised to the heaven was for his soul to be taken there.

(2) جاء هذا العنوان في النسخ الخطية مؤخرًا إلى ما بعد حديث عبد الله بن بسر، ومكانه هنا حسب ما في "تلخيص الذهبي" و المطبوع هو الأليق، لاشتمال كلام الواقدي بإثر حديث ابن بسر على ذكر إبراهيم خليل الرحمن.
Note / Clarification: In the manuscripts this heading comes later, after the hadith of 'Abdullah bin Busr, whereas according to "Talkhis al-Dhahabi" and the printed edition its place here is more fitting, because al-Waqidi's words following the hadith of Ibn Busr include the mention of Ibrahim, the Friend of the Most Merciful.