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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
حِكَايَةُ ابْتِلَاءِ دَاوُدَ - عَلَيْهِ السَّلَامُ -
The story of the trial of Dawud (peace be upon him)
Mustadrak al-Hakim — Hadith 4179
اُردوEn
أخبرني أبو أحمد محمد بن إسحاق الصَّفّار السُّلَمي، حدثنا أحمد بن نصر، حدثنا عمرو بن طلحة القَنّاد، حدثنا أسباطٌ، عن السُّدِّي، في قوله ﷿: ﴿وَشَدَدْنَا مُلْكَهُ﴾ [ص:20]، قال: كان يَحرُسُه كلَّ يومٍ وليلةٍ أربعةُ آلافٍ أربعةُ آلافٍ. قال السُّدِّي: وكان داود قد قَسَمَ الدهرَ ثلاثةَ أيامٍ: يومًا يقضي فيه بين الناس، ويومًا يَخلُو فيه لعبادته، ويومًا يَخلُو فيه لنسائه، وكان له تسعٌ وتسعون امرأةً، وكان فيما يَقْرأ من الكُتُب: أنه كان يَجِدُ فيه فضلَ إبراهيم وإسحاق ويعقوب، فلما وجَدَ ذلك فيما يَقْرأ من الكُتُب قال: يا ربِّ، أرى الخيرَ كلَّه قد ذهبَ به آبائي الذين كانوا قبلي، فأعطِني مثلَ ما أعطَيتَهم، وافعَلْ بي مثلَ ما فعلْتَ بهم، قال: فأوحى الله إليه: إنَّ آباءك ابتُلوا ببلايا لم تُبْتَلَ بها أنت: ابتُلي إبراهيمُ بذَبْح ابنِه، وابتُلي إسحاق بذَهاب بصرِه، وابتُلي يعقوبُ بحُزنه على يوسف، وإنك لم تُبْتَلَ من ذلك بشيءٍ، قال: يا رب، ابتَلِني بمثلِ ما ابتَلَيتَهم به، وأعطِني مثلَ ما أعطيتَهم، قال: فأوحى الله إليه: إنك مُبتلًى فاحتَرِسْ، قال: فمَكَثَ بعد ذلك ما شاء الله أن يَمكُثَ إذ جاءه الشيطانُ قد تمثّل في صورة حمامةٍ من ذَهَبٍ حتى وقع بين رجلَيه، وهو قائم يصلي، قال: فمَدَّ إليه ليأخذَه، فطار من الكُوّة، فنظر أين يقعُ، فبَعثَ في أثَره، قال: فأبصر امرأةً تَغتسِل على سَطحٍ لها، فرأى امرأةً من أجمل النساء خَلْقًا، فحانَتْ منها الْتِفاتَةٌ فأبصرتْه، فألقَتْ شعرَها فاستَتَرتُ، به فزادَه ذلك فيها رَغْبةً، قال: فسأل عنها، فأُخبر أنَّ لها زوجًا، وأنَّ زوجَها غائبٌ بمَسْلَحةِ كذا وكذا، قال: فبعث إلى صاحب المَسْلَحة يأمُرُه أن يبعثَه إلى عَدُوِّي كذا وكذا، قال: فبعثَه ففُتِح له، فلم يزل يبعثُه إلى أن قُتِل في المرة الثالثة، فتزوج امرأتَه، فلما دخل عليها لم يَلْبَثْ إلّا يسيرًا حتى بعثَ اللهُ مَلَكَين في صورة إنسِيَّين، فطلبا أن يَدخُلا عليه، فوجَداه في يوم عبادته (1)، فمَنعَهُما الحَرَسُ أن يدخُلا عليه، فتَسَوَّرا عليه المِحْرابَ، قال: فما شَعَرَ وهو يصلي إذا هو بهما بين يديه جالِسَين قال: ففزع منهما، فقالا: لا تَخَفْ إنما نحن ﴿خَصْمَانِ بَغَى بَعْضُنَا عَلَى بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ﴾ [ص:22] يقول: لا تَحِفْ، وذكر الحديثَ بطوله في إقراره بخطيئته (2).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4134 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4134 - سكت عنه الذهبي في التلخيص
It is narrated from al-Suddi (may Allah have mercy on him) concerning the saying of Allah Almighty: "And We strengthened his kingdom" [Surah Sad: 20], that he said: Every day and night four thousand, four thousand (that is, eight thousand in all) guards used to protect him. Al-Suddi further said: Dawud (peace be upon him) had divided his time (days) into three parts: one day for judging between the people, one day for withdrawing in seclusion for his worship, and one day for being with his wives. He had ninety-nine wives. In the books (scriptures) that he used to read, he would find the virtues of Ibrahim, Ishaq and Ya'qub (peace be upon them). When he read this in those books he said: "O my Lord! I see that my forefathers who passed before me have taken away all the good, so grant me the like of what You granted them, and deal with me as You dealt with them." The narrator says: So Allah Almighty revealed to him: "Your forefathers were put through trials with which you have not been tried: Ibrahim was tried with sacrificing his son, Ishaq was tried with the loss of his eyesight, and Ya'qub was tried with grief over separation from Yusuf, while you have not been tried with anything of that." Dawud (peace be upon him) said: "O my Lord! Try me as You tried them, and grant me the like of what You granted them." Allah Almighty revealed to him: "You are going to be tried, so be on your guard." He remained after that for as long as Allah willed, when Satan came to him, having taken the form of a dove of gold, until it landed between his feet while he was standing in prayer. He reached out to take it, and it flew off through the window. He looked to see where it would land and sent (someone) after it. Then he saw a woman bathing on her roof, and he saw that she was one of the most beautiful of women in form. She happened to glance round and saw him, so she let her hair down and covered herself with it, and that increased his desire for her. He asked about her and was told that she had a husband, and that her husband was away at such and such a frontier post. So he sent word to the commander of the frontier post ordering him to send him against such and such an enemy. He sent him, and victory was granted to him; he kept on sending him until he was killed the third time, and he (Dawud) married his wife. When he had gone in to her, only a short while passed before Allah sent two angels in the form of two men. They sought to enter upon him and found it was his day of worship, and the guards prevented them from entering upon him, so they climbed over the wall of the prayer chamber (mihrab) to him. While he was praying, he suddenly became aware of the two of them sitting before him, and he was alarmed by them. They said: Do not fear; we are only "two litigants, one of whom has wronged the other, so judge between us with truth and do not be unjust" [Surah Sad: 22], meaning: do not deviate. And he mentioned the whole long account of his acknowledging his error.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في (ز) و (ب): يوم عبادةٍ.
Note / Clarification: In manuscripts (Z) and (B) it is "yawma 'ibadatin".
(2) رجاله لا بأس بهم إلى السَّدِّي: وهو إسماعيل بن عبد الرحمن بن أبي كريمة، وإسباط: هو ابن نَصْر. وأخرجه بطوله الطبري في "تفسيره" 23/ 147، وفي "تاريخه" 1/ 479 - 481 من طريق أحمد بن المفضل، عن أسباط، به.
Grading: Its narrators up to al-Suddi (Isma'il bin Abd al-Rahman bin Abi Karimah) are acceptable (la ba'sa bihim), and Asbat is Ibn Nasr.
Reference / Source: It was recorded at length by al-Tabari in his "Tafsir" 23/ 147 and his "Tarikh" 1/ 479-481 via Ahmad bin al-Mufaddal, from Asbat, with it.
وقد روي نحو قصة هذه المرأة المذكورة في حديث مرفوع لا يصح سنده، كما قال ابن كثير في "تفسيره" 7/ 51، لأنه من رواية يزيد الرقاشي عن أنس بن مالك. قلنا: أخرجه الحكيم الترمذي في "نوادر الأصول" (832)، والطبري في "تفسيره" 23/ 150، وفي "تاريخه" 1/ 483 - 484، ومن طريقه الثعلبي في "تفسيره" 8/ 190 - 191 وذكر الحسنُ البصري نحو القصة أيضًا كما أخرجه الطبري في "تفسيره" 23/ 148، وفي "تاريخه" 1/ 482.
Details of the narration: Something similar to the story of this woman is narrated in a marfu' hadith whose chain is not authentic, as Ibn Kathir said in his "Tafsir" 7/ 51, because it is from the narration of Yazid al-Raqashi from Anas bin Malik.
Reference / Source: We say: It was recorded by al-Hakim al-Tirmidhi in "Nawadir al-Usul" (832), al-Tabari in his "Tafsir" 23/ 150 and his "Tarikh" 1/ 483-484, and via him al-Tha'labi in his "Tafsir" 8/ 190-191. Al-Hasan al-Basri also mentioned something similar to the story, as recorded by al-Tabari in his "Tafsir" 23/ 148 and his "Tarikh" 1/ 482.
وقال ابن كثير في "البداية والنهاية" 2/ 309 قد ذكر كثير من المفسرين من السلف هاهنا قصصًا وأخبارًا أكثرها إسرائيليات، ومنها ما هو مكذوب لا محالة، تركنا إيرادها في كتابنا قصدًا، اكتفاءً واقتصارًا على مجرد تلاوة القصة من القرآن العظيم. قلنا: يُعرِّض ابن كثير هنا بقصة المرأة، وأنها من الإسرائيليات، كما يوضحه كلامه في "التفسير" حيث أشار إلى حديث يزيد الرقاشي عن أنس.
Important point: Ibn Kathir says in "al-Bidayah wa al-Nihayah" 2/ 309: "Many of the early (Salaf) exegetes have mentioned stories and reports here, most of which are Isra'iliyyat, and some of which are undoubtedly fabricated. We have deliberately refrained from including them in our book, contenting ourselves with merely reciting the story as told in the Mighty Qur'an." We say: Ibn Kathir is alluding here to the story of the woman and that it is from the Isra'iliyyat, as his words in the "Tafsir" make clear, where he pointed to the hadith of Yazid al-Raqashi from Anas.
والمَسْلَحة: القوم الذي يحفظون الثغور من العدوّ: سمُّوا مسلحةً لأنهم يكونون ذوي سلاح.
Note / Clarification: "Al-maslahah" refers to the people who guard the frontiers against the enemy; they are called maslahah because they are armed (dhawu silah).
Note / Clarification: In manuscripts (Z) and (B) it is "yawma 'ibadatin".
(2) رجاله لا بأس بهم إلى السَّدِّي: وهو إسماعيل بن عبد الرحمن بن أبي كريمة، وإسباط: هو ابن نَصْر. وأخرجه بطوله الطبري في "تفسيره" 23/ 147، وفي "تاريخه" 1/ 479 - 481 من طريق أحمد بن المفضل، عن أسباط، به.
Grading: Its narrators up to al-Suddi (Isma'il bin Abd al-Rahman bin Abi Karimah) are acceptable (la ba'sa bihim), and Asbat is Ibn Nasr.
Reference / Source: It was recorded at length by al-Tabari in his "Tafsir" 23/ 147 and his "Tarikh" 1/ 479-481 via Ahmad bin al-Mufaddal, from Asbat, with it.
وقد روي نحو قصة هذه المرأة المذكورة في حديث مرفوع لا يصح سنده، كما قال ابن كثير في "تفسيره" 7/ 51، لأنه من رواية يزيد الرقاشي عن أنس بن مالك. قلنا: أخرجه الحكيم الترمذي في "نوادر الأصول" (832)، والطبري في "تفسيره" 23/ 150، وفي "تاريخه" 1/ 483 - 484، ومن طريقه الثعلبي في "تفسيره" 8/ 190 - 191 وذكر الحسنُ البصري نحو القصة أيضًا كما أخرجه الطبري في "تفسيره" 23/ 148، وفي "تاريخه" 1/ 482.
Details of the narration: Something similar to the story of this woman is narrated in a marfu' hadith whose chain is not authentic, as Ibn Kathir said in his "Tafsir" 7/ 51, because it is from the narration of Yazid al-Raqashi from Anas bin Malik.
Reference / Source: We say: It was recorded by al-Hakim al-Tirmidhi in "Nawadir al-Usul" (832), al-Tabari in his "Tafsir" 23/ 150 and his "Tarikh" 1/ 483-484, and via him al-Tha'labi in his "Tafsir" 8/ 190-191. Al-Hasan al-Basri also mentioned something similar to the story, as recorded by al-Tabari in his "Tafsir" 23/ 148 and his "Tarikh" 1/ 482.
وقال ابن كثير في "البداية والنهاية" 2/ 309 قد ذكر كثير من المفسرين من السلف هاهنا قصصًا وأخبارًا أكثرها إسرائيليات، ومنها ما هو مكذوب لا محالة، تركنا إيرادها في كتابنا قصدًا، اكتفاءً واقتصارًا على مجرد تلاوة القصة من القرآن العظيم. قلنا: يُعرِّض ابن كثير هنا بقصة المرأة، وأنها من الإسرائيليات، كما يوضحه كلامه في "التفسير" حيث أشار إلى حديث يزيد الرقاشي عن أنس.
Important point: Ibn Kathir says in "al-Bidayah wa al-Nihayah" 2/ 309: "Many of the early (Salaf) exegetes have mentioned stories and reports here, most of which are Isra'iliyyat, and some of which are undoubtedly fabricated. We have deliberately refrained from including them in our book, contenting ourselves with merely reciting the story as told in the Mighty Qur'an." We say: Ibn Kathir is alluding here to the story of the woman and that it is from the Isra'iliyyat, as his words in the "Tafsir" make clear, where he pointed to the hadith of Yazid al-Raqashi from Anas.
والمَسْلَحة: القوم الذي يحفظون الثغور من العدوّ: سمُّوا مسلحةً لأنهم يكونون ذوي سلاح.
Note / Clarification: "Al-maslahah" refers to the people who guard the frontiers against the enemy; they are called maslahah because they are armed (dhawu silah).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4179
