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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
لِقَاءُ إِلْيَاسَ مَعَ النَّبِيِّ عَلَيْهِمَا الصَّلَاةُ
The meeting of Ilyas (peace be upon him) with the Prophet (peace and blessings be upon him)
Mustadrak al-Hakim — Hadith 4277
اُردوEn
حدثنا أبو العباس أحمد بن سعيد المَعْدانِيّ ببُخارَى، حدثنا عبد الله بن محمود، حدثنا عَبْدان بن سَيّار، حدثنا أحمد بن عبد الله البَرْقِي، حدثنا يزيد بن يزيد البَلَويّ، حدثنا أبو إسحاق الفَزَاري، عن الأوزاعي، عن مَكحُول، عن أنس بن مالك، قال: كُنّا مع رسولِ الله ﷺ في سفر فنزلنا مَنزِلًا، فإذا رجلٌ في الوادي يقولُ: اللهمَّ اجعَلْني من أمةِ محمدٍ المَرحُومةِ المَغفُورةِ المُثابِ لها، قال: فأشرفْتُ على الوادِي، فإذا رجلٌ طولُه أكثرُ من ثلاثِ مئةِ ذِراعٍ، فقال لي: مَن أنتَ؟ قال: قلتُ: أنس بن مالك خادمُ رسولِ الله ﷺ، قال: أين هُو؟ قلت: هو ذا يسمعُ كلامَكَ، قال: فائتِه وأقرئْه مني السلام، وقل له: أخوك إلياسُ يُقرئُك السلامَ، فأتيتُ النبيَّ ﷺ فأخبرتُه، فجاء حتى لقيه فعانَقَه وسلَّم عليه، ثم قعدا يَتحدّثان، فقال له: يا رسول الله، إني إنما آكُلُ في كل سنةٍ يومًا، وهذا يومُ فِطْري، فآكُلُ أنا وأنتَ، فنزلتْ عليهما مائدةٌ من السماء عليها خُبزٌ وحُوتٌ وكَرَفْسٌ، فأكلا وأطعَمَاني، وصَلَّيا العصرَ، ثم وَدَّعَه، ثم رأيتُه مرَّ على السحابِ نحوَ السماءِ (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4231 - بل موضوع قبح الله من وضعه
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4231 - بل موضوع قبح الله من وضعه
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him); he said: We were with the Messenger of Allah (peace and blessings be upon him) on a journey. We made camp at a place, and suddenly there was a man in the valley saying: 'Allahumma-j'alni min ummati Muhammadin al-marhumati al-maghfurati al-muthabi laha' (O Allah, include me among the nation of Muhammad (peace and blessings be upon him), which has been shown mercy, which has been forgiven, and which has been granted reward). Anas (may Allah be pleased with him) says: I looked down into the valley, and there was a man whose height was more than three hundred cubits. He asked me: Who are you? I said: Anas bin Malik, the servant of the Messenger of Allah (peace and blessings be upon him). He asked: Where is he? I said: He is right here, listening to your words. He said: Go to him, convey my salam to him, and tell him: Your brother Ilyas (peace be upon him) sends you salam. So I came to the Prophet (peace and blessings be upon him) and informed him. He (peace and blessings be upon him) came until he met him, embraced him and greeted him with salam. Then the two of them sat down and talked. Ilyas (peace be upon him) said to him (peace and blessings be upon him): O Messenger of Allah, I eat only one day in the year, and today is my day of breaking the fast, so let you and me eat together. Then a table spread came down to them from the sky, on which there was bread, fish and celery (karafs). They ate and fed me as well. Then the two of them prayed the Asr prayer. After that Ilyas (peace be upon him) bade him (peace and blessings be upon him) farewell, and then I saw him going upon the clouds towards the sky.
This hadith has a sahih (authentic) chain, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) خبر موضوع، وهذا إسناد ضعيفٌ بمرَّةٍ كما قال البيهقي في "دلائل النبوة" 5/ 422، وذلك أنَّ يزيد بن يزيد البلوي الموصلي وشيخَه أبا إسحاق - وهو الجُرَشي، لا الفَزَارِي الثقة - لا يُعرفان كما قال ابن الجوزي في "الموضوعات" (408)، وقد حصل هنا خطأ في نسبة أبي إسحاق بأنه الفَزَاري، والفزاري ثقة حافظ، وإنما الصحيح أنه الجُرَشي كما جاء منسوبًا في رواية ابن أبي الدنيا في "الهواتف" (102)، ومن طريقه أخرجه ابن الجوزي في "الموضوعات".
Grading: This is a "mawdu'" (fabricated) report.
Technical note / Defect ('illah): This chain is extremely weak, as al-Bayhaqi said in "Dala'il al-Nubuwwah" 5/ 422. The reason is that Yazid bin Yazid al-Balawi al-Mawsili and his teacher Abu Ishaq (who is "al-Jurashi", not "al-Fazari", who is thiqah) are both unknown (not recognised), as Ibn al-Jawzi said in "al-Mawdu'at" (408). Here an error has occurred in the attribution of Abu Ishaq, in that he was called "al-Fazari", whereas al-Fazari is a thiqah hafiz; the correct position is that he is "al-Jurashi", as he is identified in the narration in Ibn Abi al-Dunya's "al-Hawatif" (102), and via that route Ibn al-Jawzi recorded it in "al-Mawdu'at".
وقال الذهبي في "تلخيصه" متعقِّبًا على تصحيح الحاكم له: بل موضوعٌ قبَّح اللهُ مَن وضعه، قال: فإما يزيد البَلَوي افتراهُ وإما ابن سيار.
Grading: Al-Dhahabi, in "al-Talkhis", following up on al-Hakim's declaring it sahih, said: "Rather, it is fabricated; may Allah disgrace whoever fabricated it." He said: either Yazid al-Balawi forged it or Ibn Sayyar.
قلنا: لم ينفرد به ابن سيار - وقد ذكره الذهبي في "الميزان" وعنه ابن حجر في "اللسان" فسمّاه: عبدان بن يسار - فقد رواه إبراهيم بن سعيد الجوهري عن يزيد البلوي، فمداره على البَلَوي وشيخه أبي إسحاق، فيكون إما من وضع البَلَوي أو شيخه، والله تعالى أعلم.
Technical note / Defect ('illah): We (the editors) say: Ibn Sayyar (whom al-Dhahabi mentioned in "al-Mizan" and Ibn Hajar in "al-Lisan" under the name "'Abdan bin Yasar") is not alone in it, because Ibrahim bin Sa'id al-Jawhari also narrated it from Yazid al-Balawi. Therefore it revolves around al-Balawi and his teacher Abu Ishaq, so it is fabricated either by al-Balawi or by his teacher. Allah knows best.
وكذلك حكم بوضعه ابن كثير في "البداية والنهاية" 2/ 275، فقال: حديث موضوع، مخالف للأحاديث الصحاح من وجوه، ومعناه لا يصح أيضًا؛ ثم ذكر بعضَ وجوهِ مخالفتِه ونكارتِه.
Grading: Likewise Ibn Kathir judged it to be "mawdu'" in "al-Bidayah wa al-Nihayah" 2/ 275. He said: "This hadith is fabricated, contradicts the sahih hadiths in several respects, and its meaning is also not sound." Then he mentioned some of the respects in which it contradicts them and is objectionable (nakarah).
وقد رواهُ ابن شاهين كما قال الحافظ ابن حجر في "الإصابة" 2/ 307 من طريق خير بن عرفة، عن هانئ بن المتوكّل، عن بقية بن الوليد، عن الأوزاعي، عن مكحول، سمعتُ واثلة بن الأسقع، فذكره نحو حديث أنس الذي هنا بأطول منه وأبسط وأنَّ ذلك كان في غزوة تبوك. ونقل الحافظ 2/ 309 عن ابن الجوزي قوله: لعلَّ بقية سمع هذا من كذّاب فدلَّسه عن الأوزاعي. قلنا: وهانئ بن المتوكل قال عنه ابن حبان في "المجروحين": كانت تُدخَل عليه المناكير، فكثرت، فلا يجوز الاحتجاج به بحالٍ.
Reference / Source: Ibn Shahin narrated it (as al-Hafiz Ibn Hajar said in "al-Isabah" 2/ 307) via Khayr bin 'Arafah, from Hani' bin al-Mutawakkil, from Baqiyyah bin al-Walid, from al-Awza'i, from Makhul, from Wathilah bin al-Asqa'. (That narration) contains a story like the hadith of Anas here, but longer and more detailed, and states that this took place at Tabuk.
Technical note / Defect ('illah): Al-Hafiz Ibn Hajar (2/ 309) quoted Ibn al-Jawzi's statement: "Perhaps Baqiyyah heard this from a liar and committed tadlis by naming al-Awza'i." We say: Ibn Hibban said about Hani' bin al-Mutawakkil in "al-Majruhin": "Munkar reports (manakir) were inserted into his narrations and became numerous, so it is not permissible to use him as a proof in any case."
Grading: This is a "mawdu'" (fabricated) report.
Technical note / Defect ('illah): This chain is extremely weak, as al-Bayhaqi said in "Dala'il al-Nubuwwah" 5/ 422. The reason is that Yazid bin Yazid al-Balawi al-Mawsili and his teacher Abu Ishaq (who is "al-Jurashi", not "al-Fazari", who is thiqah) are both unknown (not recognised), as Ibn al-Jawzi said in "al-Mawdu'at" (408). Here an error has occurred in the attribution of Abu Ishaq, in that he was called "al-Fazari", whereas al-Fazari is a thiqah hafiz; the correct position is that he is "al-Jurashi", as he is identified in the narration in Ibn Abi al-Dunya's "al-Hawatif" (102), and via that route Ibn al-Jawzi recorded it in "al-Mawdu'at".
وقال الذهبي في "تلخيصه" متعقِّبًا على تصحيح الحاكم له: بل موضوعٌ قبَّح اللهُ مَن وضعه، قال: فإما يزيد البَلَوي افتراهُ وإما ابن سيار.
Grading: Al-Dhahabi, in "al-Talkhis", following up on al-Hakim's declaring it sahih, said: "Rather, it is fabricated; may Allah disgrace whoever fabricated it." He said: either Yazid al-Balawi forged it or Ibn Sayyar.
قلنا: لم ينفرد به ابن سيار - وقد ذكره الذهبي في "الميزان" وعنه ابن حجر في "اللسان" فسمّاه: عبدان بن يسار - فقد رواه إبراهيم بن سعيد الجوهري عن يزيد البلوي، فمداره على البَلَوي وشيخه أبي إسحاق، فيكون إما من وضع البَلَوي أو شيخه، والله تعالى أعلم.
Technical note / Defect ('illah): We (the editors) say: Ibn Sayyar (whom al-Dhahabi mentioned in "al-Mizan" and Ibn Hajar in "al-Lisan" under the name "'Abdan bin Yasar") is not alone in it, because Ibrahim bin Sa'id al-Jawhari also narrated it from Yazid al-Balawi. Therefore it revolves around al-Balawi and his teacher Abu Ishaq, so it is fabricated either by al-Balawi or by his teacher. Allah knows best.
وكذلك حكم بوضعه ابن كثير في "البداية والنهاية" 2/ 275، فقال: حديث موضوع، مخالف للأحاديث الصحاح من وجوه، ومعناه لا يصح أيضًا؛ ثم ذكر بعضَ وجوهِ مخالفتِه ونكارتِه.
Grading: Likewise Ibn Kathir judged it to be "mawdu'" in "al-Bidayah wa al-Nihayah" 2/ 275. He said: "This hadith is fabricated, contradicts the sahih hadiths in several respects, and its meaning is also not sound." Then he mentioned some of the respects in which it contradicts them and is objectionable (nakarah).
وقد رواهُ ابن شاهين كما قال الحافظ ابن حجر في "الإصابة" 2/ 307 من طريق خير بن عرفة، عن هانئ بن المتوكّل، عن بقية بن الوليد، عن الأوزاعي، عن مكحول، سمعتُ واثلة بن الأسقع، فذكره نحو حديث أنس الذي هنا بأطول منه وأبسط وأنَّ ذلك كان في غزوة تبوك. ونقل الحافظ 2/ 309 عن ابن الجوزي قوله: لعلَّ بقية سمع هذا من كذّاب فدلَّسه عن الأوزاعي. قلنا: وهانئ بن المتوكل قال عنه ابن حبان في "المجروحين": كانت تُدخَل عليه المناكير، فكثرت، فلا يجوز الاحتجاج به بحالٍ.
Reference / Source: Ibn Shahin narrated it (as al-Hafiz Ibn Hajar said in "al-Isabah" 2/ 307) via Khayr bin 'Arafah, from Hani' bin al-Mutawakkil, from Baqiyyah bin al-Walid, from al-Awza'i, from Makhul, from Wathilah bin al-Asqa'. (That narration) contains a story like the hadith of Anas here, but longer and more detailed, and states that this took place at Tabuk.
Technical note / Defect ('illah): Al-Hafiz Ibn Hajar (2/ 309) quoted Ibn al-Jawzi's statement: "Perhaps Baqiyyah heard this from a liar and committed tadlis by naming al-Awza'i." We say: Ibn Hibban said about Hani' bin al-Mutawakkil in "al-Majruhin": "Munkar reports (manakir) were inserted into his narrations and became numerous, so it is not permissible to use him as a proof in any case."
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4277
