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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب : آيات رسول الله صلى الله عليه وسلم التي في دلائل النبوة
Book of the Signs of the Messenger of Allah (peace and blessings be upon him) among the Proofs of Prophethood
اسْتِغْفَارُ آدَمَ عَلَيْهِ السَّلَامُ بِحَقٍّ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
Adam (peace be upon him) seeking forgiveness by the right of Muhammad (peace and blessings be upon him)
Mustadrak al-Hakim — Hadith 4275
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا العباس بن محمد الدُّورِي، حدثنا قُرادٌ أبو نُوح، أخبرنا يونس بن أبي إسحاق، عن أبي بكر بن أبي موسى، عن أبي موسى، قال: خرج أبو طالبٍ إلى الشام، وخرج معه رسولُ الله ﷺ في أشياخٍ من قريش، فلما أشرفُوا على الراهِبِ هبَطُوا، فحوَّلُوا رحالَهم، فخرج إليهم الراهبُ، وكانوا قبلَ ذلك يَمرُّون به فلا يخرج إليهم ولا يَلتفِتُ، قال: وهم يَحُلُّون رحالَهم، فجعل يتخلَّلُهم حتى جاء فأخذَ بيدِ رسولِ الله ﷺ، قال: هذا سيّدُ العالَمين، هذا رسولُ ربِّ العالَمين، هذا يبعثُه اللهُ رحمةً للعالَمين، فقال له أشياخٌ من قريش: وما عِلْمُك بذلك؟ قال: إنكم حين أشرفتُم من العَقبةِ لم يَبْقَ شجرٌ ولا حجرٌ إِلَّا خَرَّ ساجدًا، ولا تَسجدُ إِلَّا لِنبيٍّ، وإني أعرفُه خاتَمُ النبوة أسفل من غُضروف كتفِه مثلُ التفّاحة، ثم رجع فَصَنَع لهم طعامًا ثم أتاهم، وكان رسول الله ﷺ في رِعْية الإبل، قال: أرسِلُوا إليه، فأقبلَ وعليه غَمامةٌ تُظِلُّه، قال: انظُروا إليه، غَمامةٌ تُظلُّه، فلما دنا من القوم وَجَدَهُم قد سَبَقُوه إلى فَيْء الشجرة، فلما جلسَ مال فيءُ الشجرة عليه، قال: انظُروا إلى فيء الشجرة مالَ عليه، فبينما هو قائم عليه وهو يُناشِدُهم أَن لا تَذْهَبُوا به إلى الروم، فإنَّ الرومَ إن رأوه عرفُوه بالصِّفة فقتلوه. فالتفتَ فإذا هو بسبعةٍ نفرٍ قد أقبَلُوا من الروم فاستقبَلَهم، فقال: ما جاء بكم؟ قالوا: جئنا، فإنَّ هذا النبيَّ خارجٌ في هذا الشهر فلم يَبْقَ طريقٌ إِلَّا قد بُعث ناسٌ، وإنا بُعِثْنا إلى طريقِه هذا، فقال لهم الراهبُ: هل خَلَّفتُم خَلْفَكم أحدًا هو خيرٌ منكم؟ قالوا: لا، قالوا: إنما أُخبرنا خَبَرَه، بُعِثنا لطريقك هذا، قال: أفرأيتُم أمرًا أراده اللهُ أن يَقضِيَه، هل يستطيعُ أحدٌ من الناس ردَّه؟ قالوا: لا، قال: فبايِعُوه، فبايَعُوه وأقامُوا معه، قال: فأتاهم الراهبُ، فقال: أنشُدُكُمُ الله أَيكُم وَليُّه، قالوا: أبو طالب، فلم يَزَلْ يُناشِدُه حتى ردَّه وبعثَ معه أبو بكر بلالًا، وزَوّدَه الراهبُ من الكَعْك والزيتِ (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4229 - أظنه موضوعا فبعضه باطل
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4229 - أظنه موضوعا فبعضه باطل
It is narrated from Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him) that Abu Talib set out for Syria with some elders of Quraysh, and the Messenger of Allah (peace and blessings be upon him) was with them. When they were about to pass by the monk, they dismounted and unfastened their saddles. The monk came out to them, although they used to pass by there before as well, and he never came out nor paid any attention to them. He said: While they were still unfastening their saddles, the monk came walking among them until he took hold of the hand of the Messenger of Allah (peace and blessings be upon him) and said: "This is the leader of all the worlds; this is the Messenger of the Lord of the worlds; Allah will send him as a mercy to all the worlds." The elders of Quraysh asked him: How do you know this? He said: When you were coming down from the pass, there was no tree or stone that did not fall down in prostration, and these things prostrate only to a Prophet. And I recognise him by the Seal of Prophethood, like an apple, below the cartilage of his shoulder. Then he went back and prepared food for them and brought it to them. At that time the Messenger of Allah (peace and blessings be upon him) was pasturing the camels. He said: Send for him. So he (peace and blessings be upon him) came, and a cloud was shading him. He said: Look at him; a cloud is shading him. When he came near the people, he found that they had already taken the shade of the tree, but when he (peace and blessings be upon him) sat down, the shade of the tree leaned towards him. He said: Look at the shade of the tree; it has leaned towards him. While he was standing before them, he kept adjuring them not to take him to the Romans, for if the Romans saw him, they would recognise him by his description and kill him. Then he turned and saw that seven Romans had arrived. He received them and asked: Why have you come here? They said: We have come because this Prophet is to emerge in this very month, so there is no road left to which people have not been sent, and we have been sent to this road of yours. The monk asked them: Is there anyone behind you who is better than you? They said: No. They said: We were only told his news; we have been sent to this road of yours. He said: What do you think, if Allah decides upon a matter, can any human being prevent it? They said: No. He said: Then pledge allegiance to him. So they pledged allegiance to him (peace and blessings be upon him) and stayed there. The monk came to them and asked: I ask you by Allah, who is his guardian? The people said: Abu Talib. He kept adjuring him until Abu Talib sent him back, and Abu Bakr sent Bilal with him, and the monk gave him some ka'k (biscuits) and oil as provision for the journey.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) خبر منكر جدًّا، قال الذهبي في "تاريخ الإسلام" 1/ 503: حديث منكر جدًّا، وأين كان أبو بكر؟! كان ابنَ عشر سنين، فإنه أصغر من رسول الله ﷺ بسنتين ونصف، وأين كان بلال في هذا الوقت؟! فإنَّ أبا بكر لم يشتره إلا بعد المبعث ولم يكُن وُلد بعدُ، وأيضًا فإذا كان عليه غمامة تُظِلُّه كيف يُتصوَّر أن يميل فيءُ الشجرة؟! لأنَّ ظل الغمامة يُعدِم فيء الشجرة التي نزل تحتها، ولم نر النبيّ ﷺ ذكَّر أبا طالب قطُّ بقول الراهب، ولا تذاكرته قريش ولا حكَتْه أولئك الشيوخ، مع توفّر هممهم ودواعيهم على حكاية مثل ذلك، فلو وقع لاشتَهَرَ بينهم أيَّما اشتهارٍ، ولبقي عنده ﷺ حِسٌّ من النبوة، ولما أَنكر مجيء الوحي إليه، أوّلًا بغار حراء وأتى خديجة خائفًا على عقله، ولما ذهب إلى شواهق الجبال ليرمي نفسه ﷺ، وأيضًا فلو أثَّر هذا الخوف في أبي طالب وردَّه كيف كانت تطيب نفسه أن يُمكِّنه من السفر إلى الشام تاجرًا لخديجة؟
Grading: This report is "extremely munkar" (munkar jiddan).
Technical note / Defect ('illah): Al-Dhahabi said in "Tarikh al-Islam" 1/ 503: This hadith is "munkar jiddan". Where does Abu Bakr come from (in this incident)? He was ten years old at the time, since he was two and a half years younger than the Messenger of Allah (peace and blessings be upon him). And where was Bilal at that time? Abu Bakr bought him only after the commissioning, and perhaps he had not even been born yet. Also, if a cloud was shading him (peace and blessings be upon him), what is meant by the shade of the tree inclining? For the shade of the cloud would do away with the shade of the tree. Then, we have never seen that the Prophet (peace and blessings be upon him) reminded Abu Talib of the monk's words, nor did Quraysh speak of it, although it was their custom to relate such events. Had it happened, it would have become very well known. And he (peace and blessings be upon him) would have retained some sense of prophethood, and he would not have been alarmed at the coming of revelation in the cave of Hira', nor come to Khadijah fearing for his mind, nor gone to the mountain peaks to throw himself down. And if Abu Talib had really been so afraid and had sent him back, how then would he later have permitted him to go to Syria with Khadijah's merchandise?
قال: وفي الحديث ألفاظ منكرة تشبه ألفاظ الطُّرقية، مع أنَّ ابن عائذ روى معناه في "مغازيه" دون قوله: وبعث معه أبو بكر بلالًا .. إلى آخره، فقال: حدثنا الوليد بن يسلم، قال: أخبرني أبو داود سليمان بن موسى، فذكره بمعناه.
Technical note / Defect ('illah): (Al-Dhahabi) said: In the hadith there are munkar words resembling the words of the storytellers (turuqiyyah). Although Ibn 'A'idh narrated its meaning in his "Maghazi", it does not contain the words "Abu Bakr sent Bilal with him". He narrated it in meaning (without those words) from al-Walid bin Muslim, from Abu Dawud Sulayman bin Musa.
ثم أورده الذهبي عن جماعة من أهل المغازي والسير بألفاظ مغايرة لهذا اللفظ الذي هنا.
Details of the narration: Then al-Dhahabi quoted it from a group of the scholars of the Maghazi and Siyar in words different from the words mentioned here.
وذكر أنَّ الذي تفرد به بهذا اللفظ هو قُرادٌ أبو نوح - واسمه عبد الرحمن بن غزوان - وذكر في ترجمته في "السير" 9/ 518 أنَّ له ما ينكر، ومن ذلك حديث لا يُحتمل في قصة النبي ﷺ وبَحيرا بالشام. يعني هذا الحديث.
Technical note / Defect ('illah): He mentioned that the one who is alone in narrating it with these particular words is "Qurad Abu Nuh" ('Abd al-Rahman bin Ghazwan). Al-Dhahabi wrote in his biography in "al-Siyar" 9/ 518 that some of his narrations are munkar, and among them is a hadith about the story of the Prophet (peace and blessings be upon him) and Bahira which is "unacceptable" (la yuhtamal), meaning this very hadith.
وممن أنكر هذا الحديثَ على فُرادٍ أيضًا ابن سيد الناس في "عيون الأثر" 1/ 55، وابنُ كثير في "البداية والنهاية" 3/ 440، وابن حجر في "الإصابة" 1/ 353، وأعلُّوه ببعض ما أعله به الذهبي من وجوه النكارة في بعض ألفاظه.
Important point: Among those who also objected to this hadith of Qurad are Ibn Sayyid al-Nas ("'Uyun al-Athar" 1/ 55), Ibn Kathir ("al-Bidayah wa al-Nihayah" 3/ 440) and Ibn Hajar ("al-Isabah" 1/ 353). All of them identified in it the same "defects" that al-Dhahabi described regarding the "nakarah" (objectionable nature) of some of its words.
وورى ابن عساكر في "تاريخه" 3/ 5 عن العباس بن محمد الدُّوري أنه سمعه من قرادٍ أحمدُ بن حنبل ويحيى بن مَعِين، وأنهما قالا: سمعناه من قُرادٍ لأنه من الغرائب والأفراد. قلنا: يعني أنهما رَوياه مُستغربَين لا مُحتَجَّين به.
Reference / Source: Ibn 'Asakir narrated in his "Tarikh" 3/ 5 from 'Abbas bin Muhammad al-Duri that Ahmad bin Hanbal and Yahya bin Ma'in heard it from Qurad, and both of them said: "We heard it from Qurad because it is one of the 'ghara'ib and afrad' (unusual and singular reports)."
Note / Clarification: We say: this means that they narrated it as a curiosity (istighrab), because it is strange, not in order to use it as a "proof" (hujjah).
وأخرجه الترمذي (3620) عن الفضل بن سهل أبي العباس الأعرج، عن عبد الرحمن بن غزوان قراد، بهذا الإسناد. وقال: حسن غريب!
Reference / Source: Al-Tirmidhi recorded it at (3620) from al-Fadl bin Sahl (Abu al-'Abbas al-A'raj), from 'Abd al-Rahman bin Ghazwan (Qurad), with this same chain.
Grading: And he (al-Tirmidhi) said: "Hasan gharib"! (which is surprising)
Grading: This report is "extremely munkar" (munkar jiddan).
Technical note / Defect ('illah): Al-Dhahabi said in "Tarikh al-Islam" 1/ 503: This hadith is "munkar jiddan". Where does Abu Bakr come from (in this incident)? He was ten years old at the time, since he was two and a half years younger than the Messenger of Allah (peace and blessings be upon him). And where was Bilal at that time? Abu Bakr bought him only after the commissioning, and perhaps he had not even been born yet. Also, if a cloud was shading him (peace and blessings be upon him), what is meant by the shade of the tree inclining? For the shade of the cloud would do away with the shade of the tree. Then, we have never seen that the Prophet (peace and blessings be upon him) reminded Abu Talib of the monk's words, nor did Quraysh speak of it, although it was their custom to relate such events. Had it happened, it would have become very well known. And he (peace and blessings be upon him) would have retained some sense of prophethood, and he would not have been alarmed at the coming of revelation in the cave of Hira', nor come to Khadijah fearing for his mind, nor gone to the mountain peaks to throw himself down. And if Abu Talib had really been so afraid and had sent him back, how then would he later have permitted him to go to Syria with Khadijah's merchandise?
قال: وفي الحديث ألفاظ منكرة تشبه ألفاظ الطُّرقية، مع أنَّ ابن عائذ روى معناه في "مغازيه" دون قوله: وبعث معه أبو بكر بلالًا .. إلى آخره، فقال: حدثنا الوليد بن يسلم، قال: أخبرني أبو داود سليمان بن موسى، فذكره بمعناه.
Technical note / Defect ('illah): (Al-Dhahabi) said: In the hadith there are munkar words resembling the words of the storytellers (turuqiyyah). Although Ibn 'A'idh narrated its meaning in his "Maghazi", it does not contain the words "Abu Bakr sent Bilal with him". He narrated it in meaning (without those words) from al-Walid bin Muslim, from Abu Dawud Sulayman bin Musa.
ثم أورده الذهبي عن جماعة من أهل المغازي والسير بألفاظ مغايرة لهذا اللفظ الذي هنا.
Details of the narration: Then al-Dhahabi quoted it from a group of the scholars of the Maghazi and Siyar in words different from the words mentioned here.
وذكر أنَّ الذي تفرد به بهذا اللفظ هو قُرادٌ أبو نوح - واسمه عبد الرحمن بن غزوان - وذكر في ترجمته في "السير" 9/ 518 أنَّ له ما ينكر، ومن ذلك حديث لا يُحتمل في قصة النبي ﷺ وبَحيرا بالشام. يعني هذا الحديث.
Technical note / Defect ('illah): He mentioned that the one who is alone in narrating it with these particular words is "Qurad Abu Nuh" ('Abd al-Rahman bin Ghazwan). Al-Dhahabi wrote in his biography in "al-Siyar" 9/ 518 that some of his narrations are munkar, and among them is a hadith about the story of the Prophet (peace and blessings be upon him) and Bahira which is "unacceptable" (la yuhtamal), meaning this very hadith.
وممن أنكر هذا الحديثَ على فُرادٍ أيضًا ابن سيد الناس في "عيون الأثر" 1/ 55، وابنُ كثير في "البداية والنهاية" 3/ 440، وابن حجر في "الإصابة" 1/ 353، وأعلُّوه ببعض ما أعله به الذهبي من وجوه النكارة في بعض ألفاظه.
Important point: Among those who also objected to this hadith of Qurad are Ibn Sayyid al-Nas ("'Uyun al-Athar" 1/ 55), Ibn Kathir ("al-Bidayah wa al-Nihayah" 3/ 440) and Ibn Hajar ("al-Isabah" 1/ 353). All of them identified in it the same "defects" that al-Dhahabi described regarding the "nakarah" (objectionable nature) of some of its words.
وورى ابن عساكر في "تاريخه" 3/ 5 عن العباس بن محمد الدُّوري أنه سمعه من قرادٍ أحمدُ بن حنبل ويحيى بن مَعِين، وأنهما قالا: سمعناه من قُرادٍ لأنه من الغرائب والأفراد. قلنا: يعني أنهما رَوياه مُستغربَين لا مُحتَجَّين به.
Reference / Source: Ibn 'Asakir narrated in his "Tarikh" 3/ 5 from 'Abbas bin Muhammad al-Duri that Ahmad bin Hanbal and Yahya bin Ma'in heard it from Qurad, and both of them said: "We heard it from Qurad because it is one of the 'ghara'ib and afrad' (unusual and singular reports)."
Note / Clarification: We say: this means that they narrated it as a curiosity (istighrab), because it is strange, not in order to use it as a "proof" (hujjah).
وأخرجه الترمذي (3620) عن الفضل بن سهل أبي العباس الأعرج، عن عبد الرحمن بن غزوان قراد، بهذا الإسناد. وقال: حسن غريب!
Reference / Source: Al-Tirmidhi recorded it at (3620) from al-Fadl bin Sahl (Abu al-'Abbas al-A'raj), from 'Abd al-Rahman bin Ghazwan (Qurad), with this same chain.
Grading: And he (al-Tirmidhi) said: "Hasan gharib"! (which is surprising)
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4275
