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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب : تواريخ المتقدمين من الأنبياء والمرسلين
Book of the Histories of the Earlier Prophets and Messengers
ذِكْرُ النَّبِيِّ الْكَلِيمِ مُوسَى بْنِ عِمْرَانَ وَأَخِيهِ هَارُونَ بْنِ عِمْرَانَ
Mention of Musa and Harun (peace be upon them)
Mustadrak al-Hakim — Hadith 4137
اُردوEn
حدثنا أبو الحسن محمد بن أحمد بن شَبَّوَيهِ الرئيس بمَرْو، حدثنا جعفر بن محمد النَّيسابُوري، حدثنا علي بن مِهْران، حدثنا سلمة بن الفضل، حدثني محمد بن إسحاق، قال: وُلِد موسى بن مِيْشا بن يوسف بن يعقوب، فتنبّأ في بني إسرائيل قبل موسى بن عِمران فيما يَزعُمون، ويزعمُ أهل التيقُّن بها أنه هو الذي طلب العالِمَ ليتعلَّمَ منه حتى أدركَ العالِمَ الذي خَرَق السفينةَ، وقَتلَ الغُلامَ، وبنى الجِدار، وموسى بن مِيْشا معه، ثم انصرف عنه حتى بَلَغَ مَا بَلَغَ (2). قال الحاكم: هكذا يَذكُر محمد بن إسحاق، ويُستَدَلُّ بالحديث الثابت الصحيح (1) عن عمرو بن دينار عن سعيد بن جُبَير، قال: قلت لابن عبّاس: إنَّ نَوفًا (2) البِكَاليّ يزعُم أنَّ موسى صاحِبَ الخَضِر ليس موسى بنَ عِمران صاحبَ بني إسرائيل، إنما هو موسى آخر، فقال ابن عبّاس: كَذَبَ عدوُّ الله، حدثنا أُبيُّ بن كعبٍ أنه سمع رسول الله ﷺ يقول: "قام موسى بنُ عِمران خَطيبًا في بني إسرائيل" الحديثَ بطولِه.
هذا حديث مُخرَّج في "الصحيحين"، وإنما حَمَلَني على ذِكْره (3)، لأني تركتُ ذِكْرَه من الوَسَطِ. فأما موسى بن عِمران الكَلِيمُ:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4093 - سكت عنه الذهبي في التلخيص
هذا حديث مُخرَّج في "الصحيحين"، وإنما حَمَلَني على ذِكْره (3)، لأني تركتُ ذِكْرَه من الوَسَطِ. فأما موسى بن عِمران الكَلِيمُ:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4093 - سكت عنه الذهبي في التلخيص
It is narrated from Muhammad bin Ishaq (may Allah have mercy on him) that he said: "Musa bin Mitha bin Yusuf bin Ya'qub was born, and, according to what people claim, he claimed prophethood among the Children of Israel before Musa bin Imran. Those who are certain of this claim that he is the one (Musa) who sought out a scholar (Khidr, peace be upon him) in order to learn from him, until he found the scholar who made a hole in the boat, killed the boy and built the wall, and Musa bin Mitha was with him. Then he returned from him, until he attained what he attained."
Imam al-Hakim (may Allah have mercy on him) says: Muhammad bin Ishaq mentions it this way, (whereas, in refutation of it) evidence is taken from the established and sahih hadith that Amr bin Dinar narrated from Sa'id bin Jubayr, who said: I said to Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both): Nawf al-Bikali claims that Musa, the companion of Khidr (peace be upon him), is not Musa bin Imran of the Children of Israel, but rather some other Musa. Sayyiduna Ibn Abbas (may Allah be pleased with them both) said: "The enemy of Allah (Nawf) has lied. Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) narrated to us that he heard the Messenger of Allah (peace and blessings be upon him) say: 'Musa bin Imran stood up to deliver a sermon among the Children of Israel'" (and then) he narrated the complete long hadith.
This hadith is recorded in the two Sahihs (Bukhari and Muslim). What prompted me to mention it (here) is that I had left it out in the middle. As for Kalimullah Musa bin Imran:
Imam al-Hakim (may Allah have mercy on him) says: Muhammad bin Ishaq mentions it this way, (whereas, in refutation of it) evidence is taken from the established and sahih hadith that Amr bin Dinar narrated from Sa'id bin Jubayr, who said: I said to Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both): Nawf al-Bikali claims that Musa, the companion of Khidr (peace be upon him), is not Musa bin Imran of the Children of Israel, but rather some other Musa. Sayyiduna Ibn Abbas (may Allah be pleased with them both) said: "The enemy of Allah (Nawf) has lied. Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) narrated to us that he heard the Messenger of Allah (peace and blessings be upon him) say: 'Musa bin Imran stood up to deliver a sermon among the Children of Israel'" (and then) he narrated the complete long hadith.
This hadith is recorded in the two Sahihs (Bukhari and Muslim). What prompted me to mention it (here) is that I had left it out in the middle. As for Kalimullah Musa bin Imran:
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) هذا الذي قاله ابن إسحاق هو قول أهل التوراة، كما قال ابن قُتَيبة في "المعارف" 1/ 41، وكما تدلُّ عليه الرواية التي سيشير إليها المصنّف عن نَوف البِكالي، وهو نَوف بن فَضالة ابن امرأة كعب الأحبار، والظنُّ أنَّ نَوفًا أخذه عن كعب الأحبار، وكذّب حبرُ الأمة ابن عبّاس خبرَ أهل التوراة هذا مستدلًا بما سمعه من أبيّ بن كعب عن رسول الله ﷺ، وقال الطبري في "تاريخه" 1/ 366: رسول الله ﷺ كان أعلم خَلْق الله بالكائن من الأمور الماضية، والكائن منها الذي لم يكن بعدُ.
Important point: This statement of Ibn Ishaq is in fact the view of "the People of the Torah", as Ibn Qutaybah said in "al-Ma'arif" 1/ 41, and as is also indicated by the narration which the author (al-Hakim) will refer to from Nawf al-Bikali (Nawf bin Fadalah, the son of Ka'b al-Ahbar's wife). The most likely view is that Nawf took it from Ka'b al-Ahbar.
Technical note / Defect ('illah): The scholar of the Ummah, Ibn Abbas (may Allah be pleased with him), declared this report of the People of the Torah false, citing as proof what he heard from Ubayy bin Ka'b from the Messenger of Allah (peace and blessings be upon him). Al-Tabari said in his "Tarikh" 1/ 366: "The Messenger of Allah (peace and blessings be upon him) was the most knowledgeable of Allah's creation about the matters that have already happened in the past and those that have not yet happened."
(1) أخرجه البخاري (122)، ومسلم (2380).
Reference / Source: It was recorded by al-Bukhari (122) and Muslim (2380).
(2) جاء اسم "نوف" في النسخ الخطية بحذف ألف النصب، مع أن حقه النصب لكونه اسم "إن"، وكذلك جاء هذا الاسم في رواية البخاري في فرع الغُزُولي من "الصحيح"، وهو من أجود فروع اليونينية، كما نبّه عليه القسطلّاني في "الإرشاد" 7/ 227، وذلك جائز على لغة رَبيعة، بأن يكون "نوف" منصوبًا في اللفظ إلا أنه يكتب بلا ألف، وما أثبتناه هو اللغة العالية الفصيحة.
Note / Clarification: In the manuscripts, the name "Nawf" appears without the alif of the accusative, although it ought to be in the accusative (Nawfan) since it is the noun of "inna". This name also appears in the same way in al-Bukhari's narration in the al-Ghuzuli copy of "al-Sahih" (which is one of the best copies derived from the Yuniniyyah recension), as al-Qastallani pointed out in "al-Irshad" 7/ 227.
Technical note / Defect ('illah): This is permissible according to the dialect of Rabi'ah, in which "Nawf" is accusative in pronunciation but written without an alif; however, what we have put in the text is the higher, more eloquent usage.
(3) يعني على ذكر موسى بن ميشا.
Note / Clarification: That is, on the mention of Musa bin Mitha.
Important point: This statement of Ibn Ishaq is in fact the view of "the People of the Torah", as Ibn Qutaybah said in "al-Ma'arif" 1/ 41, and as is also indicated by the narration which the author (al-Hakim) will refer to from Nawf al-Bikali (Nawf bin Fadalah, the son of Ka'b al-Ahbar's wife). The most likely view is that Nawf took it from Ka'b al-Ahbar.
Technical note / Defect ('illah): The scholar of the Ummah, Ibn Abbas (may Allah be pleased with him), declared this report of the People of the Torah false, citing as proof what he heard from Ubayy bin Ka'b from the Messenger of Allah (peace and blessings be upon him). Al-Tabari said in his "Tarikh" 1/ 366: "The Messenger of Allah (peace and blessings be upon him) was the most knowledgeable of Allah's creation about the matters that have already happened in the past and those that have not yet happened."
(1) أخرجه البخاري (122)، ومسلم (2380).
Reference / Source: It was recorded by al-Bukhari (122) and Muslim (2380).
(2) جاء اسم "نوف" في النسخ الخطية بحذف ألف النصب، مع أن حقه النصب لكونه اسم "إن"، وكذلك جاء هذا الاسم في رواية البخاري في فرع الغُزُولي من "الصحيح"، وهو من أجود فروع اليونينية، كما نبّه عليه القسطلّاني في "الإرشاد" 7/ 227، وذلك جائز على لغة رَبيعة، بأن يكون "نوف" منصوبًا في اللفظ إلا أنه يكتب بلا ألف، وما أثبتناه هو اللغة العالية الفصيحة.
Note / Clarification: In the manuscripts, the name "Nawf" appears without the alif of the accusative, although it ought to be in the accusative (Nawfan) since it is the noun of "inna". This name also appears in the same way in al-Bukhari's narration in the al-Ghuzuli copy of "al-Sahih" (which is one of the best copies derived from the Yuniniyyah recension), as al-Qastallani pointed out in "al-Irshad" 7/ 227.
Technical note / Defect ('illah): This is permissible according to the dialect of Rabi'ah, in which "Nawf" is accusative in pronunciation but written without an alif; however, what we have put in the text is the higher, more eloquent usage.
(3) يعني على ذكر موسى بن ميشا.
Note / Clarification: That is, on the mention of Musa bin Mitha.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4137
