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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
مُرَاسَلَتُهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ إِلَى النَّجَاشِيِّ
The Messenger of Allah's (peace and blessings be upon him) correspondence with the Negus
Mustadrak al-Hakim — Hadith 4291
اُردوEn
حدثنا أبو الحسين محمد بن أحمد بن تَمِيم القَنْطري ببغداد، حدثنا جعفر بن محمد بن شاكِر، حدثنا خالد بن يزيد القَرْني، حدثنا حُدَيج بن مُعاوية، حدثنا أبو إسحاق، عن عبد الله بن عُتْبة، عن عبد الله بن مسعود، قال: بَعَثَنا رسولُ الله ﷺ إلى النَّجَاشيّ ونحن نحوٌ من ثَمانين رجلًا، فذكر الحديثَ بطُوله (1)، كما أخرجتُه في "التفسير" (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه. وليعلم طالبُ العلم أنَّ النجاشي كان مشركًا قبل وُرُودِ أصحابِ رسول الله ﷺ بكِتابِه عليه الدليلُ على ذلك إخراجُهما في "الصحيحين" عن هشام بن عُرْوة، عن أبيه، عن عائشة: أنَّ أم سَلمَة وأم حَبيبةَ ذَكَرتا كَنِيسةً، وأنها بأرضِ الحَبَشِةِ، فيها تَصاويرُ، الحديث (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه. وليعلم طالبُ العلم أنَّ النجاشي كان مشركًا قبل وُرُودِ أصحابِ رسول الله ﷺ بكِتابِه عليه الدليلُ على ذلك إخراجُهما في "الصحيحين" عن هشام بن عُرْوة، عن أبيه، عن عائشة: أنَّ أم سَلمَة وأم حَبيبةَ ذَكَرتا كَنِيسةً، وأنها بأرضِ الحَبَشِةِ، فيها تَصاويرُ، الحديث (2).
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) sent us to the Negus while we numbered about eighty (80) men. Then he narrated the whole long hadith, as I have recorded it in my book "al-Tafsir".
The chain of this hadith is sahih (authentic), but the two Shaykhs did not record it. The student of knowledge should know that the Negus was a polytheist before the Companions of the Messenger of Allah (peace and blessings be upon him) reached him with his letter. The proof of this is the report which the two Shaykhs recorded in the two Sahihs from Sayyidah Aishah (may Allah be pleased with her): that Sayyidah Umm Salamah and Sayyidah Umm Habibah (may Allah be pleased with them both) mentioned a church in Abyssinia in which there were images, as mentioned in the hadith.
The chain of this hadith is sahih (authentic), but the two Shaykhs did not record it. The student of knowledge should know that the Negus was a polytheist before the Companions of the Messenger of Allah (peace and blessings be upon him) reached him with his letter. The proof of this is the report which the two Shaykhs recorded in the two Sahihs from Sayyidah Aishah (may Allah be pleased with her): that Sayyidah Umm Salamah and Sayyidah Umm Habibah (may Allah be pleased with them both) mentioned a church in Abyssinia in which there were images, as mentioned in the hadith.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حسن لغيره، وهذا إسناد ضعيف لضعف حُديج بن معاوية، لكن قد رُوي ما يشهد لروايته من حديث جعفر بن أبي طالب عند أحمد 3/ (1740) وغيره بسند حسن، مع مغايرة يسيرة في بعض حروفه، كما هو ظاهر في رواية حُديج التي ساقها بتمامها أحمد 7/ (4400) وغيره، وفي بعض حروف رواية حُديج نكارة واضحة كذكر أبي موسى الأشعري، ففيه مخالفة صريحة لحديثِ أبي موسى الذي عند البخاري (3876) ومسلم (2502) أنه قال: بلغنا مخرجُ رسولِ الله ﷺ ونحن باليمن، فخرجنا مهاجرين إليه … فركبنا سفينةً، فألقتنا سفينتنا إلى النجاشي بالحبشة، ووافقْنا جعفرَ بنَ أبي طالب وأصحابَه عنده، فقال جعفر: إنَّ رسول الله ﷺ بعثنا هاهنا، وأمرنا بالإقامة فأقيموا معنا، فأقمنا معه، حتى قدمنا جميعًا، فوافقنا النبي ﷺ حين افتتح خيبر. على أنه قد رَوى إسرائيلُ بن يونس بن أبي إسحاق السَّبيعي عن جده أبي إسحاق عن أبي بردة بن أبي موسى الأشعري عن أبيه، كما تقدم برقم (3247): أنَّ النبي ﷺ أمره أن ينطلق إلى أرض الحبشة، وذكر القصة، وهذا يوهم صحة ما ورد في حديث حُديج هذا بحضور أبي موسى الأشعري مع جعفر إلى أرض الحبشة، لكن قال الذهبي في "تاريخ الإسلام" 1/ 582: يظهر لي إنَّ إسرائيل وهم فيه، ودخل عليه حديث في حديث، وإلَّا أين كان أبو موسى الأشعري ذلك الوقت.
Grading: (1) This hadith is hasan li-ghayrihi (hasan due to supporting evidence).
Technical note / Defect ('illah): This chain is weak because of the weakness of "Hudayj bin Mu'awiyah", but supporting evidence for it is narrated from the hadith of Ja'far bin Abi Talib (may Allah be pleased with him), found in Musnad Ahmad (3/1740) and elsewhere with a hasan chain, with a slight difference in wording.
Important point / Nakarah (oddity): As is apparent from Hudayj's narration (which Ahmad 7/4400 and others cite in full), some of its wording contains clear nakarah (oddity), such as the mention of "Abu Musa al-Ash'ari" (as departing with Ja'far (may Allah be pleased with him)). This explicitly contradicts Abu Musa al-Ash'ari's (may Allah be pleased with him) own hadith found in Sahih al-Bukhari (3876) and Sahih Muslim (2502). In the two Sahihs, Abu Musa said: "News reached us of the emergence of the Messenger of Allah (peace and blessings be upon him) while we were in Yemen, so we set out as emigrants to him. We boarded a ship, and our ship cast us ashore at the Negus in Abyssinia (i.e. because of the direction of the winds), and there we met Ja'far bin Abi Talib and his companions. Ja'far said: The Messenger of Allah (peace and blessings be upon him) sent us here and commanded us to stay, so stay with us. So we stayed with him until we all came (back together), and we met the Prophet (peace and blessings be upon him) when he had conquered Khaybar."
Clarification: Although Isra'il bin Yunus bin Abi Ishaq al-Sabi'i narrated from his grandfather Abu Ishaq, from Abu Burdah bin Abi Musa, from his father (as passed at no. 3247), that "the Prophet (peace and blessings be upon him) commanded him to go to the land of Abyssinia", and then he mentioned the story, which gives the impression that Abu Musa's going to Abyssinia with Ja'far, as in Hudayj's hadith, might be correct; yet al-Dhahabi said in "Tarikh al-Islam" (1/582): "It appears to me that Isra'il erred (wahm) in it, and one hadith got mixed into another; otherwise, where was Abu Musa al-Ash'ari at that time (in the early days of Islam)? (He was in Yemen.)"
قلنا: ويؤيد كلام الذهبي أن بُريد بن عبد الله بن أبي بردة قد روى قصة هجرة أبي موسى، عن أبي بردة عن أبي موسى، عن أبيه، وروايته في "الصحيحين"، فقال فيها: بلغنا مخرج النبي ﷺ ونحن باليمن، فذكر ما تقدم، وليس فيه خروج أبي موسى مع جعفر بأمر النبي ﷺ إلى الحبشة.
Important point / Research: We say: Al-Dhahabi's statement is further supported by the fact that Burayd bin Abd Allah bin Abi Burdah narrated the story of Abu Musa's emigration "from Abu Burdah, from Abu Musa, from his father", and his narration is in "the two Sahihs", in which the wording is: "We were in Yemen when news reached us of the emergence of the Prophet (peace and blessings be upon him)" (then he mentioned the preceding account). It does not mention that Abu Musa set out to Abyssinia with Ja'far (from Makkah) by the command of the Prophet (peace and blessings be upon him).
وأخرج حديثَ حُديجٍ أحمد 7/ (4400) عن حسن بن موسى، عن حُديج بن معاوية، بهذا الإسناد.
Reference / Source: Ahmad (7/4400) narrated Hudayj's hadith through the route of Hasan bin Musa from Hudayj bin Mu'awiyah, with this same chain.
(1) انظر الكلام على كتابه "التفسير" في مبحث كتب الحاكم من مقدمتنا لهذا التحقيق.
Note / Clarification: (1) For the discussion of al-Hakim's book "al-Tafsir", see the section "The Books of al-Hakim" in our introduction to this critical edition.
(2) أخرجه البخاري (427) و (3873)، ومسلم (528).
Reference / Source: (2) Al-Bukhari (427 and 3873) and Muslim (528) narrated it.
Grading: (1) This hadith is hasan li-ghayrihi (hasan due to supporting evidence).
Technical note / Defect ('illah): This chain is weak because of the weakness of "Hudayj bin Mu'awiyah", but supporting evidence for it is narrated from the hadith of Ja'far bin Abi Talib (may Allah be pleased with him), found in Musnad Ahmad (3/1740) and elsewhere with a hasan chain, with a slight difference in wording.
Important point / Nakarah (oddity): As is apparent from Hudayj's narration (which Ahmad 7/4400 and others cite in full), some of its wording contains clear nakarah (oddity), such as the mention of "Abu Musa al-Ash'ari" (as departing with Ja'far (may Allah be pleased with him)). This explicitly contradicts Abu Musa al-Ash'ari's (may Allah be pleased with him) own hadith found in Sahih al-Bukhari (3876) and Sahih Muslim (2502). In the two Sahihs, Abu Musa said: "News reached us of the emergence of the Messenger of Allah (peace and blessings be upon him) while we were in Yemen, so we set out as emigrants to him. We boarded a ship, and our ship cast us ashore at the Negus in Abyssinia (i.e. because of the direction of the winds), and there we met Ja'far bin Abi Talib and his companions. Ja'far said: The Messenger of Allah (peace and blessings be upon him) sent us here and commanded us to stay, so stay with us. So we stayed with him until we all came (back together), and we met the Prophet (peace and blessings be upon him) when he had conquered Khaybar."
Clarification: Although Isra'il bin Yunus bin Abi Ishaq al-Sabi'i narrated from his grandfather Abu Ishaq, from Abu Burdah bin Abi Musa, from his father (as passed at no. 3247), that "the Prophet (peace and blessings be upon him) commanded him to go to the land of Abyssinia", and then he mentioned the story, which gives the impression that Abu Musa's going to Abyssinia with Ja'far, as in Hudayj's hadith, might be correct; yet al-Dhahabi said in "Tarikh al-Islam" (1/582): "It appears to me that Isra'il erred (wahm) in it, and one hadith got mixed into another; otherwise, where was Abu Musa al-Ash'ari at that time (in the early days of Islam)? (He was in Yemen.)"
قلنا: ويؤيد كلام الذهبي أن بُريد بن عبد الله بن أبي بردة قد روى قصة هجرة أبي موسى، عن أبي بردة عن أبي موسى، عن أبيه، وروايته في "الصحيحين"، فقال فيها: بلغنا مخرج النبي ﷺ ونحن باليمن، فذكر ما تقدم، وليس فيه خروج أبي موسى مع جعفر بأمر النبي ﷺ إلى الحبشة.
Important point / Research: We say: Al-Dhahabi's statement is further supported by the fact that Burayd bin Abd Allah bin Abi Burdah narrated the story of Abu Musa's emigration "from Abu Burdah, from Abu Musa, from his father", and his narration is in "the two Sahihs", in which the wording is: "We were in Yemen when news reached us of the emergence of the Prophet (peace and blessings be upon him)" (then he mentioned the preceding account). It does not mention that Abu Musa set out to Abyssinia with Ja'far (from Makkah) by the command of the Prophet (peace and blessings be upon him).
وأخرج حديثَ حُديجٍ أحمد 7/ (4400) عن حسن بن موسى، عن حُديج بن معاوية، بهذا الإسناد.
Reference / Source: Ahmad (7/4400) narrated Hudayj's hadith through the route of Hasan bin Musa from Hudayj bin Mu'awiyah, with this same chain.
(1) انظر الكلام على كتابه "التفسير" في مبحث كتب الحاكم من مقدمتنا لهذا التحقيق.
Note / Clarification: (1) For the discussion of al-Hakim's book "al-Tafsir", see the section "The Books of al-Hakim" in our introduction to this critical edition.
(2) أخرجه البخاري (427) و (3873)، ومسلم (528).
Reference / Source: (2) Al-Bukhari (427 and 3873) and Muslim (528) narrated it.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4291
