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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
ذِكْرُ شَقِّ صَدْرِهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ
Mention of the opening of his chest (peace and blessings be upon him)
Mustadrak al-Hakim — Hadith 4276
اُردوEn
حدثنا أبو الحسن أحمد بن محمد العَنَزي، حدثنا عثمان بن سعيد الدارمي، حدثنا حَيْوة بن شُرَيح الحَضْرمي، حدثنا بقيَّة بن الوليد، حدثني بَحِير بن سَعْد، عن خالد [بن مَعْدان، عن] (1) ابن عَمرو السُّلمي، عن عُتْبة بن عَبْدٍ: أَنَّ رجلًا سألَ رسولَ الله ﷺ كيفَ - أو ما - كان أول شأنِك يا رسولَ الله؟ قال: "كانت حاضِنَتي من بني سَعْد بن بكر، فانطلقتُ أنا وابنٌ لها في بَهْمٍ لنا، ولم نأخُذْ معنا زادًا، فقلت: يا أخي، اذهَبْ فأتِنا بِزادٍ من عند أُمَّنا، فانطلَقَ أخي وكنتُ عند البَهْمِ، فأقبل طَيْرانِ أبيضانِ كأنهما نَسْران، فقال أحدُهما لصاحِبِه، أهُو هُو؟ قال: نعم، فأقبَلا يَبتَدِراني، فأخذاني فبَطَحَاني للقَفَا فشَقّا بَطْني، ثم استَخْرجا قلبي فشَقّاه، فأخرجا منه عَلَقَتين سَودَاوَين، فقال أحدهما لصاحبِه: حُصْهُ - يعني خِطْهُ - واختِمْ عليه بخاتَم النبوّة، فقال أحدُهما لصاحبِه: اجعلْه في كِفّةٍ واجعل ألفًا من أمتِه في كِفّة، فإذا أنا أنظُرُ إلى الألْف فَوقي أُشفِقُ أن يَخِرُّوا عليَّ، فقالا: لو أنَّ أمَّتَه وُزِنَتْ به لمالَ بهم، ثم انطَلَقا وتَرَكاني، وفَرِقْتُ فَرَقًا شديدًا، ثم انطلقتُ إلى أمي فأخبرتُها بالذي رأيتُ، فأشفَقَت أن يكون قد التُبِسَ بي، فقالت: أعِيدُك بالله، فرَحَلَتْ بعيرًا لها فجعلَتْني على الرَّحْل ورَكِبَتْ خَلْفي، حتى بَلَغْنا أمّي، فقالت: أدَّيتُ أمانَتي وذِمَّتي، وحَدَّثَتْها بالذي لَقِيتُ، فلم يَرُعْها ذلك، قالت إني رأيتُ خرج مني نُورٌ أضاءتْ منه قُصورُ الشام (2).
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4230 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4230 - على شرط مسلم
It is narrated from Sayyiduna Utbah bin Abd (may Allah be pleased with him) that a man asked the Messenger of Allah (peace and blessings be upon him): O Messenger of Allah, how did the matter of your prophethood begin? He (peace and blessings be upon him) said: "The woman who nursed and raised me was from Banu Sa'd bin Bakr. Her son and I went out with our animals, and we had no provisions with us. So I said: O my brother, go and bring us some food from our mother. My brother went, and I stayed with the animals. Suddenly two white birds came, looking like vultures. One of them said to his companion: Is this the one? He said: Yes. Then both of them rushed towards me, seized me, laid me down on my back and split open my belly. Then they took out my heart, split it as well, and removed two black clots from it. Then one of them said to his companion: Stitch it up and place the Seal of Prophethood on it. Then one said to the other: Put him in one pan of the scale and put a thousand of his nation in the other pan. I saw that those thousand people were above me, and I feared that they would fall on me. Then both of them said: Even if his whole nation were weighed against him, he would outweigh them. Then they left me and went away, and I was extremely frightened. Then I went to my mother and told her all that I had seen. She feared that something might have afflicted me, and she said: I place you under the protection of Allah. Then she saddled her camel, seated me on it, and rode behind me herself until we reached my mother. She said: I have discharged my trust and my responsibility, and she told her all that had happened to me. But my mother was not alarmed by it at all, and she said: I saw that a light came out of me by which the palaces of Syria were lit up."
This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) ما بين المعقوفين سقط من النسخ الخطية، واستدركناه من رواية البيهقي في "دلائل النبوة" عن أبي عبد الله الحاكم.
Note / Clarification: The text between the brackets (ma'qufayn) had dropped out of the manuscripts, and we have supplied it here (istidrak) from al-Bayhaqi's narration from Abu 'Abdullah al-Hakim in "Dala'il al-Nubuwwah".
(2) إسناده حسن في المتابعات والشواهد من أجل بقية بن الوليد ففيه لين، وقد صرَّح بالسماع هنا من شيخه، وصرَّح عند الدارمي (13) بسماع خالد من ابن عمرو السُّلَمي - واسمه عبد الرحمن - وسماع ابن عمرو من عُتبة بن عبدٍ، فانتفت شبهة تدليسه للتسوية، ولعله لأجل ذلك صحّحه الذهبي من هذه الطريق في "تاريخ الإسلام" 1/ 498.
Grading: For corroborating chains and supporting reports (mutaba'at and shawahid) its chain is "hasan".
Technical note / Defect ('illah): The reason is Baqiyyah bin al-Walid, who has "lin" (some weakness). However, here he has explicitly stated his "hearing" from his teacher, and in al-Darimi (13) there is an explicit statement of Khalid's hearing from Ibn 'Amr al-Sulami ('Abd al-Rahman) and of Ibn 'Amr's hearing from 'Utbah bin 'Abd. Thus the suspicion of his "tadlis al-taswiyah" is removed. Perhaps for this reason al-Dhahabi declared it sahih by this route in "Tarikh al-Islam" 1/ 498.
وقد رواه ثور بن يزيد عن خالد بن مَعْدان مرسلًا بنحوه كما تقدم بيانه برقم (4219)، لكنه قال فيه: أنَّ أصحاب رسول الله ﷺ قالوا … فذكره.
Details of the narration: Thawr bin Yazid narrated it from Khalid bin Ma'dan "mursalan" in the same way, as explained earlier at number (4219), but in it he said: "The Companions of the Messenger of Allah (peace and blessings be upon him) said," and then mentioned the hadith.
وأخرجه أحمد 29/ (17648) عن حيوة بن شريح، ويزيد بن عبد ربّه، كلاهما عن بقيّة، بهذا الإسناد. وفيه تصريح ابن عمرو بسماعه من عُتبة.
Reference / Source: Ahmad 29/ (17648) recorded it from Haywah bin Shurayh and Yazid bin 'Abd Rabbih, both of them from Baqiyyah, with this same chain.
Technical note / Defect ('illah): And in it there is an explicit statement of Ibn 'Amr's "hearing" from 'Utbah.
ويشهد له دون ذكر رؤيا آمنة بنت وهب حديث أنس بن مالك عند مسلم (162) (261).
Corroborating chains and supporting reports: Without the mention of the dream of Aminah bint Wahb, the hadith of Anas bin Malik (may Allah be pleased with him) in Muslim (162, 261) is a supporting report (shahid) for it.
وحديث أبي ذر الغفاري عند الدارمي (14)، وابن أبي الدنيا في "الهواتف" (3)، والبزار (4048)، وغيرهم من طريق عروة بن الزبير عن أبي ذر. ورجاله ثقات، إلّا أنَّ عروة بنَ الزبير لا يُعلَم له سماعٌ من أبي ذر فيما قاله البزار.
Corroborating chains and supporting reports: Also the hadith of Abu Dharr al-Ghifari (may Allah be pleased with him) (is a supporting report), narrated from Abu Dharr via 'Urwah bin al-Zubayr in al-Darimi (14), Ibn Abi al-Dunya's "al-Hawatif" (3), al-Bazzar (4048) and others.
Grading: Its narrators (rijal) are "thiqah",
Technical note / Defect ('illah): except that 'Urwah bin al-Zubayr is not known to have heard from Abu Dharr, as al-Bazzar said.
ويشهد له بتمامه حديث حليمة السعدية عند ابن إسحاق في "السيرة" كما في "سيرة ابن هشام" 1/ 162 لكن فيه جهالة وانقطاع.
Corroborating chains and supporting reports: A supporting report for the whole hadith is the hadith of Halimah al-Sa'diyyah in Ibn Ishaq's "Sirah" (as in Sirat Ibn Hisham 1/ 162),
Grading: but it contains "jahalah" (an unknown narrator) and "inqita'" (a break in the chain).
ومرسل الزُّهري عند عبد الرزاق في "مصنفه" (9718)، ورجاله ثقات.
Corroborating chains and supporting reports: Also the "mursal" narration of al-Zuhri recorded by 'Abd al-Razzaq in his "Musannaf" (9718), whose narrators (rijal) are "thiqah".
ومرسل يحيى بن جعدة عند يونس بن بكير في زياداته على "السيرة النبوية" لابن إسحاق (34)، ورجاله لا بأس بهم.
Corroborating chains and supporting reports: Also the "mursal" narration of Yahya bin Ja'dah in Yunus bin Bukayr's additions (ziyadat) to "Sirat Ibn Ishaq" (34), and there is no harm in its narrators (la ba'sa bihim).
ويشهد لرؤيا أمه ﷺ حديث العرباض بن سارية المتقدم برقم (3608)، وهو حديث حسن.
Corroborating chains and supporting reports: In support (shahid) of the dream of the Prophet's (peace and blessings be upon him) mother is the hadith of al-'Irbad bin Sariyah which passed at number (3608), and it is a "hasan" hadith.
وقد ثبت أن جبريل شق صدر النبي ﷺ مرة أخرى ليلة الإسراء والمعراج كما في حديث أنس عند البخاري (349)، ومسلم (162) (260)، ونبّه على ذلك السُّهيلي في "الروض الأُنف"، وذكر الحافظ في "فتح الباري" 2/ 207 و 278/ 24 أنه وقع شق الصدر ثلاث مرات، مرة عند الطفولة لما كان في بني سعد، ومرة عند البعثة، ومرة ليلة الإسراء، واستدل للمرة الثانية بما أخرجه الطيالسي (1643) وغيره من حديث عائشة: أنَّ جبريل شقَّ صدر النبي ﷺ لما كان بغار حراء، وغسله في طَسْت من ذهب. لكن إسناده ضعيف.
General principle: It is established that Jibril (the Trustworthy) split open the blessed chest of the Prophet (peace and blessings be upon him) a second time on the night of the Isra' and Mi'raj, as in the hadith of Anas in al-Bukhari (349) and Muslim (162, 260). Al-Suhayli pointed this out in "al-Rawd al-Unuf". Al-Hafiz Ibn Hajar mentioned in "Fath al-Bari" (2/ 207 and 278/ 24) that the splitting of the chest happened three times: once in childhood when he was among Banu Sa'd, a second time at the commissioning, and a third time on the night of the Isra'. The evidence for the second time (at the commissioning) is the hadith which al-Tayalisi (1643) and others narrated from 'A'ishah (may Allah be pleased with her): "Jibril split open his (peace and blessings be upon him) chest in the cave of Hira' and washed it in a golden basin."
Grading: But its chain is weak.
قوله: "التُبِسَ بي" أي: خُولطْتُ في عقلي.
Note / Clarification: His (peace and blessings be upon him) saying "ultubisa bi" means: "My mind has been affected (confused)."
Note / Clarification: The text between the brackets (ma'qufayn) had dropped out of the manuscripts, and we have supplied it here (istidrak) from al-Bayhaqi's narration from Abu 'Abdullah al-Hakim in "Dala'il al-Nubuwwah".
(2) إسناده حسن في المتابعات والشواهد من أجل بقية بن الوليد ففيه لين، وقد صرَّح بالسماع هنا من شيخه، وصرَّح عند الدارمي (13) بسماع خالد من ابن عمرو السُّلَمي - واسمه عبد الرحمن - وسماع ابن عمرو من عُتبة بن عبدٍ، فانتفت شبهة تدليسه للتسوية، ولعله لأجل ذلك صحّحه الذهبي من هذه الطريق في "تاريخ الإسلام" 1/ 498.
Grading: For corroborating chains and supporting reports (mutaba'at and shawahid) its chain is "hasan".
Technical note / Defect ('illah): The reason is Baqiyyah bin al-Walid, who has "lin" (some weakness). However, here he has explicitly stated his "hearing" from his teacher, and in al-Darimi (13) there is an explicit statement of Khalid's hearing from Ibn 'Amr al-Sulami ('Abd al-Rahman) and of Ibn 'Amr's hearing from 'Utbah bin 'Abd. Thus the suspicion of his "tadlis al-taswiyah" is removed. Perhaps for this reason al-Dhahabi declared it sahih by this route in "Tarikh al-Islam" 1/ 498.
وقد رواه ثور بن يزيد عن خالد بن مَعْدان مرسلًا بنحوه كما تقدم بيانه برقم (4219)، لكنه قال فيه: أنَّ أصحاب رسول الله ﷺ قالوا … فذكره.
Details of the narration: Thawr bin Yazid narrated it from Khalid bin Ma'dan "mursalan" in the same way, as explained earlier at number (4219), but in it he said: "The Companions of the Messenger of Allah (peace and blessings be upon him) said," and then mentioned the hadith.
وأخرجه أحمد 29/ (17648) عن حيوة بن شريح، ويزيد بن عبد ربّه، كلاهما عن بقيّة، بهذا الإسناد. وفيه تصريح ابن عمرو بسماعه من عُتبة.
Reference / Source: Ahmad 29/ (17648) recorded it from Haywah bin Shurayh and Yazid bin 'Abd Rabbih, both of them from Baqiyyah, with this same chain.
Technical note / Defect ('illah): And in it there is an explicit statement of Ibn 'Amr's "hearing" from 'Utbah.
ويشهد له دون ذكر رؤيا آمنة بنت وهب حديث أنس بن مالك عند مسلم (162) (261).
Corroborating chains and supporting reports: Without the mention of the dream of Aminah bint Wahb, the hadith of Anas bin Malik (may Allah be pleased with him) in Muslim (162, 261) is a supporting report (shahid) for it.
وحديث أبي ذر الغفاري عند الدارمي (14)، وابن أبي الدنيا في "الهواتف" (3)، والبزار (4048)، وغيرهم من طريق عروة بن الزبير عن أبي ذر. ورجاله ثقات، إلّا أنَّ عروة بنَ الزبير لا يُعلَم له سماعٌ من أبي ذر فيما قاله البزار.
Corroborating chains and supporting reports: Also the hadith of Abu Dharr al-Ghifari (may Allah be pleased with him) (is a supporting report), narrated from Abu Dharr via 'Urwah bin al-Zubayr in al-Darimi (14), Ibn Abi al-Dunya's "al-Hawatif" (3), al-Bazzar (4048) and others.
Grading: Its narrators (rijal) are "thiqah",
Technical note / Defect ('illah): except that 'Urwah bin al-Zubayr is not known to have heard from Abu Dharr, as al-Bazzar said.
ويشهد له بتمامه حديث حليمة السعدية عند ابن إسحاق في "السيرة" كما في "سيرة ابن هشام" 1/ 162 لكن فيه جهالة وانقطاع.
Corroborating chains and supporting reports: A supporting report for the whole hadith is the hadith of Halimah al-Sa'diyyah in Ibn Ishaq's "Sirah" (as in Sirat Ibn Hisham 1/ 162),
Grading: but it contains "jahalah" (an unknown narrator) and "inqita'" (a break in the chain).
ومرسل الزُّهري عند عبد الرزاق في "مصنفه" (9718)، ورجاله ثقات.
Corroborating chains and supporting reports: Also the "mursal" narration of al-Zuhri recorded by 'Abd al-Razzaq in his "Musannaf" (9718), whose narrators (rijal) are "thiqah".
ومرسل يحيى بن جعدة عند يونس بن بكير في زياداته على "السيرة النبوية" لابن إسحاق (34)، ورجاله لا بأس بهم.
Corroborating chains and supporting reports: Also the "mursal" narration of Yahya bin Ja'dah in Yunus bin Bukayr's additions (ziyadat) to "Sirat Ibn Ishaq" (34), and there is no harm in its narrators (la ba'sa bihim).
ويشهد لرؤيا أمه ﷺ حديث العرباض بن سارية المتقدم برقم (3608)، وهو حديث حسن.
Corroborating chains and supporting reports: In support (shahid) of the dream of the Prophet's (peace and blessings be upon him) mother is the hadith of al-'Irbad bin Sariyah which passed at number (3608), and it is a "hasan" hadith.
وقد ثبت أن جبريل شق صدر النبي ﷺ مرة أخرى ليلة الإسراء والمعراج كما في حديث أنس عند البخاري (349)، ومسلم (162) (260)، ونبّه على ذلك السُّهيلي في "الروض الأُنف"، وذكر الحافظ في "فتح الباري" 2/ 207 و 278/ 24 أنه وقع شق الصدر ثلاث مرات، مرة عند الطفولة لما كان في بني سعد، ومرة عند البعثة، ومرة ليلة الإسراء، واستدل للمرة الثانية بما أخرجه الطيالسي (1643) وغيره من حديث عائشة: أنَّ جبريل شقَّ صدر النبي ﷺ لما كان بغار حراء، وغسله في طَسْت من ذهب. لكن إسناده ضعيف.
General principle: It is established that Jibril (the Trustworthy) split open the blessed chest of the Prophet (peace and blessings be upon him) a second time on the night of the Isra' and Mi'raj, as in the hadith of Anas in al-Bukhari (349) and Muslim (162, 260). Al-Suhayli pointed this out in "al-Rawd al-Unuf". Al-Hafiz Ibn Hajar mentioned in "Fath al-Bari" (2/ 207 and 278/ 24) that the splitting of the chest happened three times: once in childhood when he was among Banu Sa'd, a second time at the commissioning, and a third time on the night of the Isra'. The evidence for the second time (at the commissioning) is the hadith which al-Tayalisi (1643) and others narrated from 'A'ishah (may Allah be pleased with her): "Jibril split open his (peace and blessings be upon him) chest in the cave of Hira' and washed it in a golden basin."
Grading: But its chain is weak.
قوله: "التُبِسَ بي" أي: خُولطْتُ في عقلي.
Note / Clarification: His (peace and blessings be upon him) saying "ultubisa bi" means: "My mind has been affected (confused)."
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4276
