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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 4138
اُردوEn
فحدَّثَنا أبو محمد عبد الرحمن بن حَمْدان الجَلّاب بِهَمَذَان، حدثنا أبو حاتم محمد بن إدريس الحَنْظَلي، حدثنا عبد الله بن داهِر بن يحيى الرازي، حدثنا أبي، عن الأعمش، عن عَبَاية الأسدي، قال: سمعتُ عبد الله بن عبّاس يقول: إنَّ الله يقول في كتابه لموسى بن عِمران: ﴿إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَالَاتِي وَبِكَلَامِي فَخُذْ مَا آتَيْتُكَ وَكُنْ مِنَ الشَّاكِرِينَ﴾، قال: ﴿وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً وَتَفْصِيلًا﴾ [الأعراف: 144 - 145]، فكان موسى يَرى أنَّ جميع الأشياء قد أُثبتت له، كما ترون أنتم أن علماءكم قد أثبتُوا لكم كلَّ شيءٍ، وكما يُثبِتُوه، فلما انتهى موسى إلى ساحِلِ البحر لقي العالِمَ فاستَنْطَقه فأقرَّ له بفَضْل علمه ولم يَحسُده، فقال له موسى ورَغِبَ إليه: ﴿هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا﴾ فعَلِمَ العالِمُ أنَّ موسى لا يُطيق صحبتَه، ولا يصبر على عِلْمِه، فقال له العالِمُ: إنك لا تَستطيعُ معي صَبْرًا، ﴿وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا﴾ [الكهف: 68]؟! فقال له موسى وهو يعتذر: ﴿سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا﴾، فعَلِم أنَّ موسى لا يَصبِرُ على عِلْمِه، فقال له: ﴿فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا﴾ فرَكِبا في السفينة فخَرَقَها العالِمُ، وكان خَرْقُها لله رِضًا ولموسى سُخْطًا، ولَقِيَ الغلامَ فقتَلَه، وكان قتلُه لله رِضًا؛ ثم ذَكَر بعضَ القصةِ والكلام، ولم يُجاوِزِ ابنَ عبّاس (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4095 - عبد الله بن داهر الرازي وأبيه رافضيان
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4095 - عبد الله بن داهر الرازي وأبيه رافضيان
It is narrated from Abayah al-Asadi that he said: I heard Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) say: Indeed Allah Almighty said in His Book to Musa bin Imran (peace be upon him): "(Allah said: O Musa!) Indeed I have chosen you above the people with My messages and My speech, so take what I have given you and be among the grateful." And He said: "And We wrote for him on the Tablets an admonition and a detailed explanation of everything." [Surah al-A'raf: 144 - 145] So Musa (peace be upon him) thought that all things had been established (fixed and made clear) for him, just as you people think that your scholars have made everything clear for you, and in the way they establish it. So when Musa (peace be upon him) reached the seashore, he met that scholar (Khidr, peace be upon him) and spoke with him, and Musa (peace be upon him) acknowledged the excellence of his knowledge and did not envy him; rather, Musa (peace be upon him) said to him, expressing his eagerness: "May I follow you on condition that you teach me some of the right guidance (and knowledge) you have been taught?" The scholar knew that Musa would not be able to bear his company and would not be able to be patient with his knowledge, so the scholar said to him: Indeed, you will never be able to have patience with me. "And how can you be patient with something whose reality you do not know?" [Surah al-Kahf: 68] Then Musa (peace be upon him), offering his excuse, said to him: "If Allah wills, you will find me patient, and I will not disobey you in any matter." The scholar knew that Musa would not be patient with his knowledge, so he said: "Then if you follow me, do not ask me about anything until I myself mention it to you." Then the two of them boarded the boat and the scholar tore it open; his tearing of the boat was for the pleasure of Allah, while for Musa (peace be upon him) it was a cause of displeasure. Then they met a boy and he killed him; his killing of him was for the pleasure of Allah. Then the narrator mentioned some of the story and discourse, and (this narration) did not go beyond Ibn Abbas (may Allah be pleased with them both) (that is, it is mawquf).
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده واهٍ من أجل عبد الله بن داهر وأبيه فهما ليسا بشيء، ولهما ترجمة في "الميزان" و"اللسان"، وتَعقَّب الذهبيُّ في "تلخيصه" المصنف في تصحيحه هذا الخبر.
Grading: Its chain is wahin (extremely weak).
Technical note / Defect ('illah): This weakness is because of Abd Allah bin Dahir and his father; both of them are "laysa bi-shay'" (of no worth). Their biographies are in "al-Mizan" and "al-Lisan". Al-Dhahabi, in "al-Talkhis", criticised the author (al-Hakim) for declaring this report sahih.
Grading: Its chain is wahin (extremely weak).
Technical note / Defect ('illah): This weakness is because of Abd Allah bin Dahir and his father; both of them are "laysa bi-shay'" (of no worth). Their biographies are in "al-Mizan" and "al-Lisan". Al-Dhahabi, in "al-Talkhis", criticised the author (al-Hakim) for declaring this report sahih.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4138
