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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 بَلَاءِ أَيُّوبَ - عَلَيْهِ السَّلَامُ -
Mention of the affliction of Ayyub (peace be upon him)
Mustadrak al-Hakim — Hadith 4160
اُردوEn
حدثنا أبو عبد الله محمد بن عبد الله الزاهد إملاءً، حدثنا أحمد بن مِهْران حدثنا سعيد بن الحكم بن أبي مريم، حدثنا نافع بن يزيد، أخبرني عُقَيل بن خالد، عن ابن شِهَاب، عن أنس بن مالك، أنَّ رسول الله ﷺ قال: "إنَّ أيوبَ نبيَّ الله لَبِثَ به بَلاؤُه خمسَ عشرة سنةً، فرفَضَه القريبُ والبعيدُ، إلّا رجلَين من إخوانه، كانا من أخَصِّ إخوانِه، قد كانا يَغدُوان إليه ويَرُوحان، فقال أحدُهما لصاحبِه ذاتَ يوم: تَعلَمُ، والله لقد أذنب أيوبُ ذنْبًا ما أذنَبَه أحدٌ من العالمين، فقال له صاحبُه: وما ذاك؟ قال: منذ ثمانيةَ عشرَ سنةً لم يرحمْه اللهُ فيكشفَ عنه ما به، فلما راحا إلى أيوبَ لم يَصبِرِ الرجلُ حتى ذَكَر له ذلك، فقال أيوبُ: لا أدري ما تقول، غيرَ أنَّ الله يعلمُ أني كنتُ أمُرُّ بالرجُلَين يَتنازَعان يَذكُران الله، فأرجعُ إلى بيتي فأُكفِّرُ عنهما كراهيةَ أن يُذكَر اللهُ إلَّا في حَقٍّ، وكان يَخرُج لحاجته، فإذا قضى حاجتَه أمسكتِ امرأتُه بيدِه حتى يَبلُغَ، فلما كان ذاتَ يوم أبطأَ عليها، فأوحَى اللهُ إلى أيوبَ في مكانِه أنِ ﴿ارْكُضْ بِرِجْلِكَ هَذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ﴾ [ص: 42]، فاستبطأتْه، فتَلقَّتْه يَنْضُو (1)، وأقبلَ عليها قد أذهبَ اللهُ ما به من البَلاء، وهو أحسنُ ما كان، فلما رأتْه قالت: أيْ بارَكَ اللهُ فيكَ، هل رأيتَ نبيَّ الله هذا المبتلَى؟ واللهِ على ذاك ما رأيتُ رجلًا أشبَهَ به منكَ إذ كان صحيحًا، قال: فإني أنا هُو، قال، وكان له أنْدَرَانِ: أنْدَرٌ للقمح، وأنْدَرٌ للشعير، فبعث الله سحابتَين، فلما كانت إحداهُما على أندرِ القَمْح أفرغَتْ فيه الذَّهَبَ حتى فاضَ، وأفرغتِ الأُخرى في أنْدَرِ الشعير الوَرِقَ حتى فاضَ (2).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4115 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4115 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Indeed the Prophet of Allah Ayyub (peace be upon him) remained in his trial for fifteen years, until everyone near and far abandoned him, except two men from among his brothers (friends), who were his closest friends. The two of them used to come to him morning and evening. One day one of them said to his companion: 'Do you know, by Allah! Ayyub has committed a sin that no one among all the worlds has committed.' His companion asked: 'What is that?' He said: 'It has been eighteen years (the difference between fifteen and eighteen lies in the narrator's account) that Allah Almighty has not had mercy on him by removing this affliction of his.' Then when the two of them went to Ayyub (peace be upon him), that man could not restrain himself until he said this to him. Ayyub (peace be upon him) said: 'I do not know what you are saying, except that Allah knows that I used to pass by two men quarrelling who would mention Allah (swearing oaths during the quarrel), and I would return to my house and make expiation on their behalf, out of dislike that the name of Allah should be used wrongfully.' He used to go out to relieve himself, and when he had finished, his wife would take his hand and bring him back until he arrived. One day he was late in returning, and Allah Almighty revealed to Ayyub (peace be upon him) in that very place: 'Strike (the ground) with your foot; this is cool water for bathing and for drinking.' [Surah Sad: 42] Meanwhile his wife felt that he had been delayed, so she went out to look for him, and she found him completely refreshed; Allah Almighty had removed all his illness and affliction, and he was coming towards her in his best (former) state. When his wife saw him, (she did not recognise him and) said: 'O man! May Allah bless you, have you seen this tested Prophet of Allah? By Allah! When he was healthy, I never saw anyone resemble him as much as you.' He (peace be upon him) said: 'Then indeed I am he.' The narrator says: He had two threshing floors (places for heaping grain): one threshing floor for wheat and the other for barley. So Allah Almighty sent two clouds; when one of them came over the wheat threshing floor, it poured gold into it until it filled and overflowed, and the other cloud poured silver into the barley threshing floor until it too filled and overflowed."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Imam Bukhari and Imam Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Imam Bukhari and Imam Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) الظاهر أنَّ معناها: يتقدَّم الناسَ في مشيه ويسبقهم، من قولهم: نضا الفرسُ الخيلَ: إذا تقدَّمها وسبَقها. وفي سائر مصادر تخريج الحديث: تنظر. حالٌ من المرأة، يعني حال كونها تنظر.
Note / Clarification: The apparent meaning is: he would go ahead of people in his walking and outpace them, taken from the Arab expression "naḍa al-farasu al-khayla" (when a horse goes ahead of the other horses and outpaces them). However, in the other sources of the hadith's takhrij the word is "tanzuru" (she was looking), which is a circumstantial clause (hal) describing the woman, meaning: while she was looking.
(2) رجاله لا بأس بهم، لكنه اختُلف في وصل هذا الخبر وإرساله عن عُقيل بن خالد، فوصله نافع بن يزيد عنه، وخالف نافعًا فيه يونسُ بنُ يزيد - وهو الأَيلي - عند عبد الله بن المبارك في "الزهد" برواية نُعيم بن حماد (179)، فرواه عن عُقيل عن الزُّهْري مرسلًا، وقال ابن كثير في "البداية والنهاية" 1/ 511: غريبٌ رَفْعُه جدًّا، والأشبه أن يكون موقوفًا. قلنا: لكن صحَّحه الحافظُ ابن حجر في "مختصر زوائد البزار" (1849).
Grading: Its narrators are acceptable (la ba'sa bihim),
Technical note / Defect ('illah): but there is disagreement from 'Uqayl bin Khalid over whether this report is mawsul (connected) or mursal. Nafi' bin Yazid narrated it from him as connected, while Yunus bin Yazid (al-Ayli) contradicted Nafi' (in Abd Allah bin al-Mubarak's "al-Zuhd", in the transmission of Nu'aym bin Hammad (179)), narrating it from 'Uqayl from al-Zuhri as mursal. Ibn Kathir said in "al-Bidayah wa al-Nihayah" 1/ 511: "Its being marfu' is very strange (gharib); it is more likely mawquf." We say: However, al-Hafiz Ibn Hajar declared it sahih in "Mukhtasar Zawa'id al-Bazzar" (1849).
وأخرجه ابن حبان (2898) من طريق عبد الله بن وهب، عن نافع بن يزيد، بهذا الإسناد. إلّا أنه قال في روايته: كان به البلاء ثماني عشرة سنة. وكذا جاء عند جميع من خرجه، وكذلك جاء في رواية يونس بن يزيد عن عُقيل، فالظاهر أنَّ هذا هو الصحيح، والله أعلم.
Reference / Source: It was recorded by Ibn Hibban (2898) via Abd Allah bin Wahb, from Nafi' bin Yazid, with this chain.
Technical note / Defect ('illah): However, he said in his narration: "The affliction remained with him for eighteen (18) years." This is how it appears with everyone who recorded it, and likewise in the narration of Yunus bin Yazid from 'Uqayl. So it appears that this (eighteen years) is what is correct. And Allah knows best.
قوله: "اركض برجلك"، أي: اضرِبِ الأرض برجلك.
Note / Clarification: The saying of Allah the Exalted "urkud bi-rijlika" means: strike the ground with your foot.
والمُغتَسَل: الماء.
Note / Clarification: "Al-mughtasal" means water.
والأندر: البَيْدر، وهو الموضع الذي يُداسُ فيها الحبُّ.
Note / Clarification: "Al-andar" means a threshing floor (baydar), i.e. the place where grain is threshed.
والوَرِق: الفضة.
Note / Clarification: "Al-wariq" means silver.
Note / Clarification: The apparent meaning is: he would go ahead of people in his walking and outpace them, taken from the Arab expression "naḍa al-farasu al-khayla" (when a horse goes ahead of the other horses and outpaces them). However, in the other sources of the hadith's takhrij the word is "tanzuru" (she was looking), which is a circumstantial clause (hal) describing the woman, meaning: while she was looking.
(2) رجاله لا بأس بهم، لكنه اختُلف في وصل هذا الخبر وإرساله عن عُقيل بن خالد، فوصله نافع بن يزيد عنه، وخالف نافعًا فيه يونسُ بنُ يزيد - وهو الأَيلي - عند عبد الله بن المبارك في "الزهد" برواية نُعيم بن حماد (179)، فرواه عن عُقيل عن الزُّهْري مرسلًا، وقال ابن كثير في "البداية والنهاية" 1/ 511: غريبٌ رَفْعُه جدًّا، والأشبه أن يكون موقوفًا. قلنا: لكن صحَّحه الحافظُ ابن حجر في "مختصر زوائد البزار" (1849).
Grading: Its narrators are acceptable (la ba'sa bihim),
Technical note / Defect ('illah): but there is disagreement from 'Uqayl bin Khalid over whether this report is mawsul (connected) or mursal. Nafi' bin Yazid narrated it from him as connected, while Yunus bin Yazid (al-Ayli) contradicted Nafi' (in Abd Allah bin al-Mubarak's "al-Zuhd", in the transmission of Nu'aym bin Hammad (179)), narrating it from 'Uqayl from al-Zuhri as mursal. Ibn Kathir said in "al-Bidayah wa al-Nihayah" 1/ 511: "Its being marfu' is very strange (gharib); it is more likely mawquf." We say: However, al-Hafiz Ibn Hajar declared it sahih in "Mukhtasar Zawa'id al-Bazzar" (1849).
وأخرجه ابن حبان (2898) من طريق عبد الله بن وهب، عن نافع بن يزيد، بهذا الإسناد. إلّا أنه قال في روايته: كان به البلاء ثماني عشرة سنة. وكذا جاء عند جميع من خرجه، وكذلك جاء في رواية يونس بن يزيد عن عُقيل، فالظاهر أنَّ هذا هو الصحيح، والله أعلم.
Reference / Source: It was recorded by Ibn Hibban (2898) via Abd Allah bin Wahb, from Nafi' bin Yazid, with this chain.
Technical note / Defect ('illah): However, he said in his narration: "The affliction remained with him for eighteen (18) years." This is how it appears with everyone who recorded it, and likewise in the narration of Yunus bin Yazid from 'Uqayl. So it appears that this (eighteen years) is what is correct. And Allah knows best.
قوله: "اركض برجلك"، أي: اضرِبِ الأرض برجلك.
Note / Clarification: The saying of Allah the Exalted "urkud bi-rijlika" means: strike the ground with your foot.
والمُغتَسَل: الماء.
Note / Clarification: "Al-mughtasal" means water.
والأندر: البَيْدر، وهو الموضع الذي يُداسُ فيها الحبُّ.
Note / Clarification: "Al-andar" means a threshing floor (baydar), i.e. the place where grain is threshed.
والوَرِق: الفضة.
Note / Clarification: "Al-wariq" means silver.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4160
