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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 عُمْرِ مَرْيَمَ وَعِيسَى - عَلَيْهِمَا السَّلَامُ -
Mention of the ages of Maryam and Isa (peace be upon them)
Mustadrak al-Hakim — Hadith 4209
اُردوEn
حدثنا الحسن بن محمد الإسفراييني، حدثنا محمد أحمد بن البَرَاء، حدثنا عبد المنعم بن إدريس، عن أبيه، عن وهب بن مُنبِّه، قال: تَوفّى اللهُ عيسى ابنَ مريم ثلاثَ ساعاتٍ من نهارٍ حين رفعَه إليه، والنصارى تزعُم أنه تَوفّاه سبعَ ساعاتٍ من النهار ثم أحياهُ، قال وهب: وزعمَتِ النصارى أنَّ مريم وَلَدَتْ عيسى لِمُضيِّ ثلاث مئة سنة وثلاثٍ وستين مِن وقتِ وِلادة الإسكندر، وزعَمُوا أنَّ مَولِدَ يحيى بن زكريا كان قبلَ مَولِد عيسى بستةِ أشهرٍ، وزعَمُوا أنَّ مريم حَمَلَتْ بعيسى ولها ثلاثَ عشرةَ سنةً، وأنَّ عيسى عاش إلى أن رُفع اثنتين وثلاثين سنةً، وأنَّ مريم بقيت بعد رفعِه ستَّ سنين، فكان جميعُ عُمرِها نَيِّفًا وخمسين سنةً، وكان زكريا بن بَرْخِيا أبُ يحيى بن زكريا وعمران (1) بن ماثان [أبو مريم متزوِّجين بأختين، إحداهما عند زكريا، وهي أم يحيى، والأخرى منهما عند عمران بن ماثان، وهي أم مريم، فمات عمران بن ماثان] (2) وأمُّ مريم حاملٌ بمريم، فلما وَلَدَت مريمَ كَفَلَها زكريا بعد موتِ أُمِّها، لأنَّ خالتَها أختَ أمِّها كانت عندَه، واسمُ أم مريم حَنَّة بنت فاقود بن قبيل (3). قال الحاكم: قد اختلفت الروايات في عدد المُرسَلين من الأنبياء وسائر الأنبياء، والذي أدّى إليه الاجتهادُ من لَدُنْ آدمَ إلى أن بَعَثَ اللهُ نبيَّنا المصطفى ﷺ فقد ذَكَرتُهم. وقد ذكر المُرسَلين منهم وهبُ بن مُنبِّه في الحديث الذي:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4164 - عبد المنعم بن إدريس ساقط
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4164 - عبد المنعم بن إدريس ساقط
It is narrated from Wahb bin Munabbih; he said: When Allah Almighty raised Isa ibn Maryam (peace be upon him) to Himself, He caused him to die for three hours of the day, whereas the Christians claim that Allah caused him to die for seven hours of the day and then brought him back to life. Wahb says: The Christians also claim that Maryam (peace be upon her) gave birth to Isa (peace be upon him) when three hundred and sixty-three years had passed since the birth of Alexander, and they claim that the birth of Yahya bin Zakariyya (peace be upon them both) took place six months before the birth of Isa (peace be upon him). They also claim that when Maryam (peace be upon her) conceived Isa (peace be upon him) she was thirteen years old, that Isa (peace be upon him) lived thirty-two years until he was raised, and that Maryam (peace be upon her) lived for six years after he was raised, so that her whole age was a little over fifty years. Zakariyya bin Barkhiya, the father of Yahya (peace be upon him), and Imran bin Mathan, the father of Maryam (peace be upon her), had married two sisters: one was married to Zakariyya (peace be upon him), and she is the mother of Yahya (peace be upon him), and the other was married to Imran bin Mathan, and she is the mother of Maryam (peace be upon her). Imran bin Mathan died while the mother of Maryam (peace be upon her) was pregnant with her. So when Maryam (peace be upon her) was born, Zakariyya (peace be upon him) took charge of her after her mother's death, because her maternal aunt (her mother's sister) was married to him. The name of the mother of Maryam (peace be upon her) was Hannah bint Faqud bin Qabil.
Imam al-Hakim says: The narrations differ regarding the number of the messengers and of all the other prophets, and I have mentioned those prophets, from Adam (peace be upon him) until the sending of our Prophet al-Mustafa (peace and blessings be upon him), to whom ijtihad led. The messengers among them have been mentioned by Wahb bin Munabbih in the hadith that follows.
Imam al-Hakim says: The narrations differ regarding the number of the messengers and of all the other prophets, and I have mentioned those prophets, from Adam (peace be upon him) until the sending of our Prophet al-Mustafa (peace and blessings be upon him), to whom ijtihad led. The messengers among them have been mentioned by Wahb bin Munabbih in the hadith that follows.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرف في النسخ الخطية إلى: وزعموا.
Technical note / Defect ('illah): In the manuscripts this word has been corrupted into "wa-za'amu".
(2) ما بين المعقوفين سقط من النسخ الخطية واستدركناه من "تاريخ الطبري" 1/ 585.
Note / Clarification: The text between the square brackets had dropped out of the manuscripts, and we restored it from "Tarikh al-Tabari" 1/585.
(3) إسناده واهٍ كما قال الذهبي في عدة مواضع من "تلخيصه"، وذلك لأجل عبد المنعم بن إدريس، فهو ساقط كما قال الذهبي.
Grading: Its chain is wahin (extremely weak), as al-Dhahabi said in several places in "al-Talkhis".
Technical note / Defect ('illah): This is due to 'Abd al-Mun'im bin Idris, who is "saqit" (worthless), as al-Dhahabi said.
وأخرج منه ذكر تَوفِّي اللهِ لعيسى: الطبريُّ في "تفسيره" 3/ 291، وفي "تاريخه" 1/ 602، وابن أبي حاتم في "تفسيره" 2/ 661 من طريق محمد بن إسحاق، عمن لا يَتَّهم، عن وهب بن مُنبِّه.
Reference / Source: The part mentioning Allah's taking 'Isa (peace be upon him) to Himself was recorded by al-Tabari in his "Tafsir" 3/291 and his "Tarikh" 1/602, and by Ibn Abi Hatim in his "Tafsir" 2/661, via Muhammad bin Ishaq, from someone he did not suspect, from Wahb bin Munabbih.
Technical note / Defect ('illah): In the manuscripts this word has been corrupted into "wa-za'amu".
(2) ما بين المعقوفين سقط من النسخ الخطية واستدركناه من "تاريخ الطبري" 1/ 585.
Note / Clarification: The text between the square brackets had dropped out of the manuscripts, and we restored it from "Tarikh al-Tabari" 1/585.
(3) إسناده واهٍ كما قال الذهبي في عدة مواضع من "تلخيصه"، وذلك لأجل عبد المنعم بن إدريس، فهو ساقط كما قال الذهبي.
Grading: Its chain is wahin (extremely weak), as al-Dhahabi said in several places in "al-Talkhis".
Technical note / Defect ('illah): This is due to 'Abd al-Mun'im bin Idris, who is "saqit" (worthless), as al-Dhahabi said.
وأخرج منه ذكر تَوفِّي اللهِ لعيسى: الطبريُّ في "تفسيره" 3/ 291، وفي "تاريخه" 1/ 602، وابن أبي حاتم في "تفسيره" 2/ 661 من طريق محمد بن إسحاق، عمن لا يَتَّهم، عن وهب بن مُنبِّه.
Reference / Source: The part mentioning Allah's taking 'Isa (peace be upon him) to Himself was recorded by al-Tabari in his "Tafsir" 3/291 and his "Tarikh" 1/602, and by Ibn Abi Hatim in his "Tafsir" 2/661, via Muhammad bin Ishaq, from someone he did not suspect, from Wahb bin Munabbih.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4209
