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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 أَيُّوبَ بْنِ أَمُوصَ نَبِيِّ اللَّهِ الْمُبْتَلَى - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -
Mention of Ayyub (peace be upon him), the afflicted Prophet of Allah
Mustadrak al-Hakim — Hadith 4158
اُردوEn
أخبرني أبو سعيد أحمد بن محمد بن عمرو الأحمسي، حدثنا الحسين بن حُميد بن الربيع، حدثني مروان بن جعفر السَّمُري، حدثني حُميد بن مُعاذ، حدثنا مُدرِك بن عبد الرحمن، حدثنا الحسن بن ذَكْوان، عن الحسن بن أبي الحسن، عن سَمُرة بن جُندُب، عن كعب، قال: كان أيوب بن أموص نبيَّ الله الصابرَ الذي جَلَبَ عليه إبليسُ عدوُّ الله بجُنودِه وخَيلِه ورَجِلِه لِيَفتِنُوه ويُزيلُوه عن ذكر الله، فعصمَه اللهُ، ولم يجد إبليسُ إليه سبيلًا، فألقى اللهُ على أيوبَ السكينةَ والصبْرَ على بلائه الذي ابتلاهُ به، فسمّاه اللهُ: ﴿صَابِرًا نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ﴾ [ص: 44]، وكان أيوب رجُلًا طويلًا، جَعْدَ الشعر، واسعَ العَينَين، حسَنَ الخَلْقِ، وكان على جَبِينِه مكتوبٌ: المُبتلَى الصابر، وكان قصِيرَ العُنُق، عريضَ الصَّدر، غليظَ الساقَين والساعِدَين، وكان يُعطي الأرامِلَ ويَكسُوهُم، جاهدًا ناصحًا لله ﷿ (1). قال الحاكم: قد اختلفوا في أيوب أنه في أيِّ وقت أُرسل، فقال وهب بن مُنبِّه: إنه من ولد إبراهيم بعد يوسف، وقال محمد بن إسحاق بن يسار: حدثني مَن لا أتَّهِمُ عن وهب: أنه أيوب بن أمُوص بن رَزاح بن عِيصا بن إسحاق بن إبراهيم، وذُكر عن محمد بن جَرير أنه كان قبل شعيب، وقد احتجَّ أبو بكر بن [أبي] خَيْثَمة أنه كان بعد سليمان بن داود، والله أعلم.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4113 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4113 - سكت عنه الذهبي في التلخيص
It is narrated from Ka'b (may Allah have mercy on him) that he said: "Ayyub bin Amus was the patient Prophet of Allah, against whom Iblis, the enemy of Allah, launched an assault with his armies, his cavalry and his foot soldiers, in order to put him to trial and make him heedless of the remembrance of Allah, but Allah Almighty protected him, and Iblis could find no way to reach him. So Allah Almighty sent down tranquillity upon Ayyub (peace be upon him) and granted him patience over the trial with which he had been afflicted, and so Allah Almighty gave him this title: '(We found him) patient; an excellent servant; indeed he was one who constantly turned (to Allah).' [Surah Sad: 44] Ayyub (peace be upon him) was tall, with curly hair, wide eyes and a handsome form. On his forehead was written: 'The tested one, the patient one'. His neck was short, his chest broad, and his shins and forearms strong. He used to give gifts to widows and clothe them, and he strove to the utmost and was sincere for the sake of Allah, the Mighty and Majestic."
Imam al-Hakim (may Allah have mercy on him) says: The scholars have differed about the era in which Ayyub (peace be upon him) was sent. Wahb bin Munabbih said: "He was of the descendants of Ibrahim, after Yusuf." Muhammad bin Ishaq bin Yasar said: Someone whom I do not accuse (of lying) narrated to me from Wahb that: "He is Ayyub bin Amus bin Razah bin Aysu bin Ishaq bin Ibrahim." It is reported from Muhammad bin Jarir that he was before Shu'ayb. And Abu Bakr bin Abi Khaythamah argued that he came after Sulayman bin Dawud. And Allah knows best.
Imam al-Hakim (may Allah have mercy on him) says: The scholars have differed about the era in which Ayyub (peace be upon him) was sent. Wahb bin Munabbih said: "He was of the descendants of Ibrahim, after Yusuf." Muhammad bin Ishaq bin Yasar said: Someone whom I do not accuse (of lying) narrated to me from Wahb that: "He is Ayyub bin Amus bin Razah bin Aysu bin Ishaq bin Ibrahim." It is reported from Muhammad bin Jarir that he was before Shu'ayb. And Abu Bakr bin Abi Khaythamah argued that he came after Sulayman bin Dawud. And Allah knows best.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده واهٍ من أجل عبد المنعم - وهو ابن إدريس - فهو متروك، وكذَّبه الإمام أحمد، وقد روي من طريق أخرى عن وهب بن مُنبِّه فيها ضعف أيضًا.
Grading: Its chain is wahin (extremely weak).
Technical note / Defect ('illah): The reason is "Abd al-Mun'im bin Idris", who is matruk (abandoned), and Imam Ahmad declared him a liar. This narration is also reported through another route from Wahb bin Munabbih, which also contains weakness.
وأخرجه الطبري في "تاريخه" 1/ 433 عن محمد بن حميد الرازي، عن سلمة بن الفضل، عن محمد بن إسحاق قال: ذُكِرَ لي عن (وسقط حرف "عن" من المطبوع خطأً) وهبُ بن مُنبِّه .. فذكره. ومحمد بن حميد الرازي مختلَف فيه، وهو إلى الضعف أقربُ، ولم يبين ابن إسحاق الواسطة بينه وبين وهب، والصحيح في ذلك كما قلنا ما رواه أبو هريرة في قصة وفاته كما تقدم برقم (4152).
Reference / Source: It was recorded by al-Tabari in his "Tarikh" 1/ 433 from Muhammad bin Humayd al-Razi, from Salamah bin al-Fadl, from Muhammad bin Ishaq, who said: "It was mentioned to me from Wahb bin Munabbih (the word 'from' ('an) dropped out of the printed edition by mistake)", and then he mentioned it.
Technical note / Defect ('illah): Muhammad bin Humayd al-Razi is disputed (mukhtalaf fihi) and is closer to weakness. Also, Ibn Ishaq did not state the intermediary between himself and Wahb. What is correct in this story, as we said, is what Abu Hurayrah narrated about the story of his death, which has already passed under no. (4152).
والنَّقير: ما حُفِر وقُوِّر من الحجر والخشب ونحوه ليُجعل فيه الماء وغيره مما يُشرَب.
Note / Clarification: "Al-naqir" means a stone, piece of wood or the like that has been dug out and hollowed so that water or other drinks can be put in it.
وقوله: "كما تَكْرَعُ الدابَّة"، من الكَرْع: وهو تناول الماء بالفم من غير أن يشرب بكفِّه ولا بإناء.
Note / Clarification: His saying "kama takra'u al-dabbah" (as an animal drinks) is from "al-kar'", which means taking water with the mouth directly, without drinking with the palm or from a vessel.
(1) إسناده ضعيف، وقد تقدم الكلام على رجاله برقم (4059).
Grading: Its chain is da'if (weak); discussion of its narrators has already passed under no. (4059).
وقد أخرج الطبري في "تاريخه" 1/ 322 - 323 تفاصيل البلاء الذي ابتُلي به أيوب وتسلُّط إبليس عليه، من رواية وهب بن مُنبِّه بسند حسن إليه، دون ذكر وصفه الذي ورد في هذه الرواية.
Reference / Source: Al-Tabari, in his "Tarikh" 1/ 322-323, recorded the details of the trial with which Ayyub (peace be upon him) was afflicted and Iblis being given power over him, from the narration of Wahb bin Munabbih with a hasan chain to him, but without the description of him that appears in this narration.
Grading: Its chain is wahin (extremely weak).
Technical note / Defect ('illah): The reason is "Abd al-Mun'im bin Idris", who is matruk (abandoned), and Imam Ahmad declared him a liar. This narration is also reported through another route from Wahb bin Munabbih, which also contains weakness.
وأخرجه الطبري في "تاريخه" 1/ 433 عن محمد بن حميد الرازي، عن سلمة بن الفضل، عن محمد بن إسحاق قال: ذُكِرَ لي عن (وسقط حرف "عن" من المطبوع خطأً) وهبُ بن مُنبِّه .. فذكره. ومحمد بن حميد الرازي مختلَف فيه، وهو إلى الضعف أقربُ، ولم يبين ابن إسحاق الواسطة بينه وبين وهب، والصحيح في ذلك كما قلنا ما رواه أبو هريرة في قصة وفاته كما تقدم برقم (4152).
Reference / Source: It was recorded by al-Tabari in his "Tarikh" 1/ 433 from Muhammad bin Humayd al-Razi, from Salamah bin al-Fadl, from Muhammad bin Ishaq, who said: "It was mentioned to me from Wahb bin Munabbih (the word 'from' ('an) dropped out of the printed edition by mistake)", and then he mentioned it.
Technical note / Defect ('illah): Muhammad bin Humayd al-Razi is disputed (mukhtalaf fihi) and is closer to weakness. Also, Ibn Ishaq did not state the intermediary between himself and Wahb. What is correct in this story, as we said, is what Abu Hurayrah narrated about the story of his death, which has already passed under no. (4152).
والنَّقير: ما حُفِر وقُوِّر من الحجر والخشب ونحوه ليُجعل فيه الماء وغيره مما يُشرَب.
Note / Clarification: "Al-naqir" means a stone, piece of wood or the like that has been dug out and hollowed so that water or other drinks can be put in it.
وقوله: "كما تَكْرَعُ الدابَّة"، من الكَرْع: وهو تناول الماء بالفم من غير أن يشرب بكفِّه ولا بإناء.
Note / Clarification: His saying "kama takra'u al-dabbah" (as an animal drinks) is from "al-kar'", which means taking water with the mouth directly, without drinking with the palm or from a vessel.
(1) إسناده ضعيف، وقد تقدم الكلام على رجاله برقم (4059).
Grading: Its chain is da'if (weak); discussion of its narrators has already passed under no. (4059).
وقد أخرج الطبري في "تاريخه" 1/ 322 - 323 تفاصيل البلاء الذي ابتُلي به أيوب وتسلُّط إبليس عليه، من رواية وهب بن مُنبِّه بسند حسن إليه، دون ذكر وصفه الذي ورد في هذه الرواية.
Reference / Source: Al-Tabari, in his "Tarikh" 1/ 322-323, recorded the details of the trial with which Ayyub (peace be upon him) was afflicted and Iblis being given power over him, from the narration of Wahb bin Munabbih with a hasan chain to him, but without the description of him that appears in this narration.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4158
