Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب : تواريخ المتقدمين من الأنبياء والمرسلين
Book of the Histories of the Earlier Prophets and Messengers
ذِكْرُ مَنْ قَالَ إِنَّ الذَّبِيحَ إِسْحَاقُ، إِغْوَاءُ الشَّيْطَانِ آلَ إِبْرَاهِيمَ فِي ذَبْحِ ابْنِهِ
Mention of those who said the one to be sacrificed was Ishaq (peace be upon him), and Satan's attempt to mislead the family of Ibrahim over the sacrifice of his son
Mustadrak al-Hakim 4092 — Mention of those who said the one
حدثناه أبو عبد الله بن بُطّة، حدثنا الحسن بن الجهم، حدثنا الحسين بن الفَرَج، حدثنا محمد بن عُمر، حدثنا أبو سليمان داود بن عبد الرحمن العطار، عن عبد الله بن عثمان بن خُثَيم، عن سعيد بن جبير، عن ابن عباس قال: إنَّ الصخرة التي في أصل ثَبِيرٍ التي ذبح عليها إبراهيم إسحاقَ، هَبَطَ عليه كبشٌ أغبَرُ له نُواحٌ من ثَبِير قد نَوحه؛ فذكر حديثًا طويلًا (1).
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that he said: "Indeed, the rock which is at the foot of Mount Thabir, upon which Ibrahim (peace be upon him) intended to sacrifice Ishaq (peace be upon him), there a dusty-coloured ram descended upon him from the direction of Thabir, whose sound could be heard." Then he mentioned a long hadith.
قال الواقدي: وحدثنا محمد بن عمرو الأوسي، عن أبي الزبير، عن جابر قال: لما رأى إبراهيم في المنام أن يَذبَح إسحاق أخذ بيده؛ فذكره بطوله (2). قال الحاكم: وقد ذكر الواقديُّ بأسانيده هذا القول عن أبي هريرة، وعبد الله بن سَلَام، وعُمير بن قتادة الليثي، وعثمان بن عفان، وأبي بن كعب، وعبد الله بن مسعود، وعبد الله بن عمرو، وعبد الله بن عمر، والله أعلم. وقد كنت أرى مشايخ الحديث قبلنا وفي سائر المدن التي طلبنا الحديث فيها، وهم لا يختلفون أن الذبيح إسماعيل، وقاعدَتُهم فيه قول النبي ﷺ: "أنا ابن الذبيحين" (3)، إذ لا خلاف أنه من ولد إسماعيل، وأنَّ الذَّبيح الآخر أبوه الأدنى عبد الله بن عبد المطلب، والآن فإنِّي أجدُ مُصنِّفي هذه [الأزمنة] (4) يختارون قول من قال: إنه إسحاق (5). . فأما الرواية عن وهب بن مُنبِّه، وهو باب هذه العلوم:
Imam al-Waqidi (may Allah have mercy on him) says that it is narrated from Sayyiduna Jabir (may Allah be pleased with him) that he said: "When Ibrahim (peace be upon him) saw in a dream that he was to sacrifice Ishaq (peace be upon him), he took him by the hand." Then he mentioned the long hadith.
Imam al-Hakim says: Al-Waqidi, with his chains of narration, has also mentioned this view from Sayyiduna Abu Hurayrah, Abdullah bin Salam, Umayr bin Qatadah al-Laythi, Uthman bin Affan, Ubayy bin Ka'b, Abdullah bin Mas'ud, Abdullah bin Amr and Abdullah bin Umar (may Allah be pleased with them), and Allah knows best. And I have seen the shaykhs of hadith before us, and the shaykhs of all the cities in which we sought hadith, not differing on the point that the one to be sacrificed (al-Dhabih) was Isma'il (peace be upon him), and their basis for this is the saying of the Prophet (peace and blessings be upon him): "I am the son of the two who were to be sacrificed." For there is no disagreement that he (peace and blessings be upon him) is from the descendants of Isma'il (peace be upon him), and that the other one to be sacrificed was his immediate father, Abdullah bin Abd al-Muttalib. But now I find that the authors of this age prefer the view of those who say that the one to be sacrificed was Ishaq (peace be upon him).
As for the narration reported from Wahb bin Munabbih, who is an authority in these branches of knowledge:
Imam al-Hakim says: Al-Waqidi, with his chains of narration, has also mentioned this view from Sayyiduna Abu Hurayrah, Abdullah bin Salam, Umayr bin Qatadah al-Laythi, Uthman bin Affan, Ubayy bin Ka'b, Abdullah bin Mas'ud, Abdullah bin Amr and Abdullah bin Umar (may Allah be pleased with them), and Allah knows best. And I have seen the shaykhs of hadith before us, and the shaykhs of all the cities in which we sought hadith, not differing on the point that the one to be sacrificed (al-Dhabih) was Isma'il (peace be upon him), and their basis for this is the saying of the Prophet (peace and blessings be upon him): "I am the son of the two who were to be sacrificed." For there is no disagreement that he (peace and blessings be upon him) is from the descendants of Isma'il (peace be upon him), and that the other one to be sacrificed was his immediate father, Abdullah bin Abd al-Muttalib. But now I find that the authors of this age prefer the view of those who say that the one to be sacrificed was Ishaq (peace be upon him).
As for the narration reported from Wahb bin Munabbih, who is an authority in these branches of knowledge:
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) صحيح، وقد تقدَّم الكلام على حال محمد بن عمر وهو الواقدي - برقم (4060)، والواقدي متابع، ومن فوقه لا بأس بهم.
Grading: This narration is sahih.
Technical note / Defect ('illah): The discussion of the status of Muhammad bin 'Umar (who is al-Waqidi) has passed under no. (4060). Here al-Waqidi has been corroborated (he is "mutaba'"), and there is no harm in the narrators above him.
وأخرجه أبو الوليد الأزرقي في "أخبار مكة" 2/ 175 عن جده أحمد بن محمد بن الوليد، وابن أبي حاتم في "تفسيره" كما في "تفسير ابن كثير" 7/ 26 من طريق يوسف بن يعقوب الصَّفّار، وابن عساكر في "تاريخ دمشق" 49/ 38 - 39 من طريق أحمد بن عبد الله بن يونس، ثلاثتهم عن داود بن عبد الرحمن العطار، بهذا الإسناد.
Reference / Source: Abu al-Walid al-Azraqi narrated it in "Akhbar Makkah" 2/ 175 from his grandfather Ahmad bin Muhammad bin al-Walid; Ibn Abi Hatim in his "Tafsir" (as in Tafsir Ibn Kathir 7/ 26) by way of Yusuf bin Ya'qub al-Saffar; and Ibn 'Asakir in "Tarikh Dimashq" 49/ 38-39 by way of Ahmad bin 'Abdullah bin Yunus. All three (Ahmad, Yusuf and Ahmad bin 'Abdullah) narrate it from Dawud bin 'Abd al-Rahman al-'Attar, with this chain.
وثَبِير، بفتح المثلثة وكسر الموحدة ثم بالتحتانية بعدها راء مهملة: جبل بين مكة ومني، وهو على يمين الداخل منها إلى مكة.
Note / Clarification (language and geography): The word "Thabir" is with fathah on the "tha'" and kasrah on the "ba'", followed by "ya'" and then an undotted "ra'".
Location: It is the name of a mountain between Makkah and Mina, lying on the right-hand side of one entering Makkah from Mina.
والأغبر: الذي لونه كلون الغُبار أو الرماد.
Note / Clarification (language): "Al-Aghbar" is that whose colour is like the colour of dust or ashes.
Grading: This narration is sahih.
Technical note / Defect ('illah): The discussion of the status of Muhammad bin 'Umar (who is al-Waqidi) has passed under no. (4060). Here al-Waqidi has been corroborated (he is "mutaba'"), and there is no harm in the narrators above him.
وأخرجه أبو الوليد الأزرقي في "أخبار مكة" 2/ 175 عن جده أحمد بن محمد بن الوليد، وابن أبي حاتم في "تفسيره" كما في "تفسير ابن كثير" 7/ 26 من طريق يوسف بن يعقوب الصَّفّار، وابن عساكر في "تاريخ دمشق" 49/ 38 - 39 من طريق أحمد بن عبد الله بن يونس، ثلاثتهم عن داود بن عبد الرحمن العطار، بهذا الإسناد.
Reference / Source: Abu al-Walid al-Azraqi narrated it in "Akhbar Makkah" 2/ 175 from his grandfather Ahmad bin Muhammad bin al-Walid; Ibn Abi Hatim in his "Tafsir" (as in Tafsir Ibn Kathir 7/ 26) by way of Yusuf bin Ya'qub al-Saffar; and Ibn 'Asakir in "Tarikh Dimashq" 49/ 38-39 by way of Ahmad bin 'Abdullah bin Yunus. All three (Ahmad, Yusuf and Ahmad bin 'Abdullah) narrate it from Dawud bin 'Abd al-Rahman al-'Attar, with this chain.
وثَبِير، بفتح المثلثة وكسر الموحدة ثم بالتحتانية بعدها راء مهملة: جبل بين مكة ومني، وهو على يمين الداخل منها إلى مكة.
Note / Clarification (language and geography): The word "Thabir" is with fathah on the "tha'" and kasrah on the "ba'", followed by "ya'" and then an undotted "ra'".
Location: It is the name of a mountain between Makkah and Mina, lying on the right-hand side of one entering Makkah from Mina.
والأغبر: الذي لونه كلون الغُبار أو الرماد.
Note / Clarification (language): "Al-Aghbar" is that whose colour is like the colour of dust or ashes.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4092
