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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب المغازي والسرايا
Book of Military Expeditions and Raids
اسْتِغْفَارُهُ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ لِأَهْلِ الْبَقِيعِ
His seeking forgiveness (peace and blessings be upon him) for the people of al-Baqi
Mustadrak al-Hakim — Hadith 4431
اُردوEn
حدَّثنا أبو أحمد بكر بن محمد بن حَمْدان الصَّيرفي بمَرْو من أصلِ كتابِه، حدَّثنا أبو إسماعيل محمد بن إسماعيل التَّرمِذي، حدَّثنا عمر بن عبد الوهاب الرِّياحي أبو حفص، حدَّثنا إبراهيم بن سعد بن إبراهيم الزُّهْري، عن محمد بن إسحاق، قال: حدّثني عُبيد الله بن عمر بن حفص عن عُبيد بن حُنين مولى الحَكَم بن أبي العاص، عن عبد الله بن عمرو بن العاص، عن أبي مُوَيهِبة مولى رسول الله ﷺ، قال: طَرَقَني رسول الله ﷺ ذاتَ ليلةٍ، فقال: "يا أبا مُويهبة، انطلِقْ، فإني قد أُمِرْتُ أن أستغفرَ لأهل هذا البَقِيع" فانطلقتُ معه، فلما بلغَ البقيعَ قال: "السلامُ عليكم يا أهلَ البَقِيع، لِيَهْنِ لكم ما أصبحتُم فيه، لو تعلمون ما أنجاكُمُ اللهُ منه؛ أقبلَتِ الفتنُ كَقِطَعِ الليل المُظلِم يتبعُ أولَها آخرُها"، ثم قال: "يا أبا مُويهِبة، إنَّ الله خَيَّرني أن يؤتيَني خزائنَ الأرضِ والخُلْدَ فيها والجنةَ، وبين لقاءِ ربِّي ﷿" فقلتُ: بأبي أنت وأمي فخُذْ مفاتيحَ خزائنِ الأرض والخُلْدَ فيها ثم الجنةَ، قال: "كلّا يا أبا مُويهِبة، لقد اخترتُ لقاءَ ربِّي ﷿" ثم استغفَرَ لأهل البَقيعِ، ثم انصرَفَ، فلما أصبحَ بَدَأه شَكواهُ الذي قُبِض فيه ﷺ (1).
هذا حديث صحيح على شرط مسلم، إلَّا أنه عَجَبٌ بهذا الإسناد.
هذا حديث صحيح على شرط مسلم، إلَّا أنه عَجَبٌ بهذا الإسناد.
It is narrated from Sayyiduna Abu Muwayhibah (may Allah be pleased with him) that one night the Messenger of Allah (peace and blessings be upon him) came to me and said: "O Abu Muwayhibah, come along, for I have been commanded to seek forgiveness for the people of al-Baqi'." So I set out with him. When he reached al-Baqi', he said: "Peace be upon you, O people of the graveyard. May the state you are in be a blessing for you. If only you knew from what trials Allah has saved you: trials are coming one after another like pieces of a dark night." Then he (peace and blessings be upon him) said: "O Abu Muwayhibah, Allah has given me the choice that He grant me the treasures of the earth, everlasting life here and then Paradise, or that I choose meeting my Lord." I said: May my father and mother be sacrificed for you! Accept the keys of the treasures of the earth, everlasting life here, and then Paradise. He (peace and blessings be upon him) said: "Certainly not, O Abu Muwayhibah! I have chosen meeting my Lord, the Mighty and Majestic." Then he (peace and blessings be upon him) prayed for forgiveness for the people of al-Baqi' and returned. When morning came, the illness in which he passed away began.
This hadith is sahih (authentic) on the condition of Imam Muslim, but it is remarkable with this chain.
This hadith is sahih (authentic) on the condition of Imam Muslim, but it is remarkable with this chain.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث حسن كما قال ابن عبد البر في "التمهيد" 20/ 111، وابن حجر في "نتائج الأفكار" 5/ 26. وشيخ محمد بن إسحاق وهم من سمّاه هنا عُبيد الله بن عمر بن حفص، فهذا ثقة مشهور، والصحيح أنه عبد الله - مكبَّرًا بن عمر بن علي العَبَلي، كما وقع مقيّدًا في بعض الروايات عن إبراهيم بن سعد، وكذلك قُيِّد في رواية بكر بن سليمان وسلمة بن الفضل وغيرهما عن ابن إسحاق، وكذلك سمَّاه زياد البكّائي - كما في "سيرة ابن هشام" 2/ 642 - ويونس بن بُكير - كما في الطريق التالية عند المصنف -: عبد الله مكبّرًا، لكن زاد يونس اسم جدّه، فقال: عبد الله بن عمر بن ربيعة، وهو صحيح أيضًا لأنَّ ربيعة اسم أحد أجداده، الأَعَلين، وعليٌّ جد أبيه، وأما جده المباشر فهو عبد الله، كما بيَّن نسبَه ابن عساكر في "تاريخ دمشق" 31/ 207، فقال: عبد الله بن عمر بن عبد الله بن علي بن عدي بن ربيعة بن عبد العُزّى بن عبد شمس بن عبد مناف بن قصي أبو علي القرشي العَبْشمي المعروف بالعَبَليّ، ثم قال: حجازيّ شاعر مشهور، وفد على هشام بن عبد الملك، ثم ذكر نُبذًا من أخباره، وأنه روى عنه محمد بن إسحاق وأبو عاصم سعد مولى سليمان بن علي الهاشمي. ثم إنه متابَع كما سيأتي.
Grading: The hadith is hasan, as Ibn Abd al-Barr said in "al-Tamhid" 20/ 111 and Ibn Hajar in "Nata'ij al-Afkar" 5/ 26.
Technical note / Defect ('illah): An error occurred in the name of Muhammad bin Ishaq's shaykh, by whoever named him here "Ubayd Allah bin Umar bin Hafs" (that one is a well-known thiqah narrator), whereas the correct view is that he is "Abd Allah" (in the non-diminutive form) bin Umar bin Ali al-Abali. This is how the name came with specification in some narrations of Ibrahim bin Sa'd, and likewise it is specified in the narration of Bakr bin Sulayman, Salamah bin al-Fadl and others who narrated from Ibn Ishaq. Also, Ziyad al-Bakka'i ("Sirat Ibn Hisham": 2/ 642) and Yunus bin Bukayr (in the next chain in the author's (al-Hakim's) collection) gave his name as "Abd Allah" (non-diminutive).
Details of the narration: However, Yunus added the name of his grandfather, saying "Abd Allah bin Umar bin Rabi'ah", and this is also correct, because Rabi'ah is the name of one of his higher ancestors, and Ali is his father's grandfather. His direct grandfather is "Abd Allah", as Ibn Asakir set out his lineage in "Tarikh Dimashq" 31/ 207: "Abd Allah bin Umar bin Abd Allah bin Ali bin Adi bin Rabi'ah bin Abd al-Uzza bin Abd Shams bin Abd Manaf bin Qusayy, Abu Ali al-Qurashi al-Abshami, known as al-Abali." Then he said: He was a Hijazi and a famous poet, who went in a delegation to Hisham bin Abd al-Malik; then he mentioned some reports about him, and that Muhammad bin Ishaq and Abu Asim Sa'd (the freed slave of Sulayman bin Ali al-Hashimi) narrated from him. Moreover, he is "corroborated" (i.e., there is corroboration for him), as will come.
والظاهر أنَّ الوهم في تسميته هنا عُبيد الله بن عمر بن حفص من قِبلَ بكر بن محمد الصِّيرفي شيخ المصنّف، لأنَّ جماعةً رووه عن محمد بن إسماعيل الترمذي فسمَّوه على الصواب عبدَ الله بنَ عمر العَبَليّ. وشيخه عُبيد بن حُنين، كذا وقعت تسمية أبيه في بعض روايات هذا الخبر حُنينًا بحاء مهملة ونونين، وخَطَّأَ ذلك عليُّ بنُ المديني وتابعه الدارقطنيُّ في "المؤتلف والمختلف" 1/ 365، ونبَّه عليه كذلك ابن فَتْحُون في تَعقُّباته على "الاستيعاب" لابن عبد البر كما نقله عنه ابن حجر في "الإصابة" 7/ 393، ردًّا على ابن عبد البر الذي جزم بأنه بمهملة ونونين، وصوّبوا أنَّ اسم أبيه جُبَير مصغّر جَبْر، فهو عُبيد بن جُبَير، وليس هو ابن جُبَر أيضًا كما حقَّقه ابن ماكولا في "تهذيب مستمر الأوهام" ص 153 - 154، وعبيد بن جُبَير هذا روى عنه اثنان وذكره ابن حبان في "الثقات"، وأما عُبيد بن حُنَين الذي بمهملة ونونين، فتابعيٌّ آخر ثقة معروف، وأما عُبيد بن جَبْر فتابعيٌّ ثالث، وهو مولى أبي بَصْرة الغِفاري. وأخرجه أحمد 25/ (15997) عن يعقوب بن إبراهيم بن سعد الزُّهْري، عن أبيه، عن عَبد الله بن عمر العَبَلي، عن عُبيد بن جُبَير مولى الحكم بن أبي العاص، به. فسمى شيخَ ابن إسحاق وشيخَ شيخه على الصواب.
Technical note / Defect ('illah): It appears that the error of naming him here "Ubayd Allah bin Umar bin Hafs" came from the author's shaykh "Bakr bin Muhammad al-Sayrafi", because a group narrated it from Muhammad bin Isma'il al-Tirmidhi and gave his correct name, "Abd Allah bin Umar al-Abali".
Note / Clarification: His shaykh "Ubayd bin Hunayn": in some routes of this narration his father's name came as "Hunayn" (with ha' and two nuns). Ali bin al-Madini declared this a mistake, and al-Daraqutni agreed with him in "al-Mu'talif wa al-Mukhtalif" 1/ 365. Ibn Fathun drew attention to it in his critical notes on "al-Isti'ab" (as cited in "al-Isabah": 7/ 393), refuting Ibn Abd al-Barr, who had decisively called him "Hunayn". These scholars established the correct name as "Jubayr" (the diminutive of Jabr), so he is "Ubayd bin Jubayr", and he is not "Ibn Jubar" either, as Ibn Makula verified. This Ubayd bin Jubayr is the one from whom two narrators narrated, and Ibn Hibban mentioned him in "al-Thiqat". As for "Ubayd bin Hunayn", he is another well-known thiqah Successor, and "Ubayd bin Jabr" is a third Successor, the freed slave of Abu Basrah al-Ghifari.
Reference / Source: Ahmad 25/ (15997) narrated it by way of Ya'qub bin Ibrahim bin Sa'd al-Zuhri, from his father, from Abd Allah bin Umar al-Abali, from Ubayd bin Jubayr the freed slave of al-Hakam bin Abi al-As. He gave the names of both Ibn Ishaq's shaykh and his shaykh's shaykh correctly.
وأخرجه أحمد 25/ (15996) من طريق الحكم بن فَصِيل، عن يعلى بن عطاء، عن عُبيد بن جُبَير، عن أبي مُويهبة. فلم يذكر في إسناده عبد الله بن عمرو بن العاص، والصحيح ذكره كما في رواية عبد الله بن عمر العَبَلي، وتؤيده رواية الواقديّ:
Reference / Source: Ahmad 25/ (15996) narrated it by way of al-Hakam bin Fudayl, from Ya'la bin Ata', from Ubayd bin Jubayr, from Abu Muwayhibah.
Technical note / Defect ('illah): He did not mention Abd Allah bin Amr bin al-As in his chain (whereas he was in the previous narration), and the correct version is that he is mentioned, as in the narration of Abd Allah bin Umar al-Abali. This is also supported by the narration of al-Waqidi.
فقد روى هذا الخبر أيضًا محمد بن عمر الواقدي عند ابن سعد 2/ 182 عن إسحاق بن يحيى بن طلحة، عن عمرو بن شعيب، عن أبيه، عن جده، عن أبي مُويهبة، فهي متابعة تُقوِّي رواية عبد الله بن عمر العَبَلي عن عُبيد بن جُبَير، وتتقوى بها، على أنَّ له شاهدًا أيضًا عن زيد بن أسلم مرسلًا عند ابن سعد أيضًا 2/ 182 بسند رجاله لا بأس بهم.
Corroborating chains and supporting reports: Thus Muhammad bin Umar al-Waqidi narrated this report in Ibn Sa'd 2/ 182 by way of Ishaq bin Yahya bin Talhah, from Amr bin Shu'ayb, from his father, from his grandfather, from Abu Muwayhibah. So this is a corroboration that strengthens the narration of Abd Allah bin Umar al-Abali from Ubayd bin Jubayr, and is itself strengthened by it.
Technical note / Defect ('illah): Moreover, it has a supporting report (a mursal narration) from Zayd bin Aslam, also in Ibn Sa'd 2/ 182, whose narrators have no fault (la ba'sa bihim).
ولتخييره واختياره لقاء الله ﷿ شاهد عن عائشة عند أحمد 40/ (24454)، والبخاري (4435)، ومسلم (2444).
Corroborating chains and supporting reports: For his (peace and blessings be upon him) being given the choice (between this world and the Hereafter) and his choosing to meet Allah, there is the hadith of A'ishah (may Allah be pleased with her) as a supporting report, which is in Ahmad 40/ (24454), al-Bukhari (4435) and Muslim (2444).
وآخر من حديث أبي سعيد الخُدْري عند أحمد 17/ (111034)، والبخاري (466)، ومسلم (2382).
Corroborating chains and supporting reports: And a second supporting report is from the hadith of Abu Sa'id al-Khudri (may Allah be pleased with him), which is in Ahmad 17/ (11034), al-Bukhari (466) and Muslim (2382).
وثالث من حديث أبي المعلَّى عند أحمد 25/ (15922)، والترمذي (3659).
Corroborating chains and supporting reports: And a third supporting report is from the hadith of Abu al-Mu'alla (may Allah be pleased with him), which is in Ahmad 25/ (15922) and al-Tirmidhi (3659).
ورابع عن طاووس اليماني مرسلًا بسند رجاله ثقات عند معمر في "جامعه" (20034)، ومن طريقه أخرجه البيهقيّ في "السنن" 7/ 48، وفي "الدلائل" 7/ 163.
Corroborating chains and supporting reports: And a fourth supporting report is narrated from Tawus al-Yamani "mursal", whose narrators are thiqah; it is in Ma'mar's "al-Jami'" (20034), and by his way al-Bayhaqi narrated it in "al-Sunan" 7/ 48 and "al-Dala'il" 7/ 163.
ولابتداء شكواه ﷺ أثر رجوعه من البقيع شاهد من حديث عائشة عند أحمد 43/ (25908)، وابن ماجه (1465)، والنسائي (7042) و (7043)، وابن حبان (6586).
Corroborating chains and supporting reports: For the beginning of the Prophet's (peace and blessings be upon him) illness on his return from al-Baqi', there is the hadith of A'ishah (may Allah be pleased with her) as a supporting report, which is in Ahmad 43/ (25908), Ibn Majah (1465), al-Nasa'i (7042, 7043) and Ibn Hibban (6586).
(1) كذا وقع عند الحاكم منسوبًا إلى أحد أجداده، وعند البيهقيّ في "دلائل النبوة" 7/ 162 عن أبي عبد الله الحاكم وأبي سعيد بن أبي عمرو عن أبي العباس: عبد الله بن عمر بن ربيعة، وهو كذلك في رواية الدولابي في "الكنى" (333) عن أحمد بن عبد الجبار، وكذا في رواية أبي سعيد بن الأعرابي عن أحمد بن عبد الجبار عند ابن عساكر في تاريخه 4/ 298 و 31/ 207. وربيعة المذكور هو أحد أجداده الأعلَين كما يوضحه سرد ابن عساكر لنسبه 31/ 207.
Technical note / Defect ('illah): In al-Hakim's collection this name (Abd Allah) came like this, attributed to one of his grandfathers. And in al-Bayhaqi's "Dala'il al-Nubuwwah" 7/ 162, in the narration from Abu Abd Allah al-Hakim and Abu Sa'id bin Abi Amr, from Abu al-Abbas, it came as "Abd Allah bin Umar bin Rabi'ah". Likewise, in al-Dulabi's "al-Kuna" (333) in the narration from Ahmad bin Abd al-Jabbar, and likewise in the narration of Abu Sa'id bin al-A'rabi from Ahmad bin Abd al-Jabbar (in Ibn Asakir's "Tarikh" 4/ 298 and 31/ 207), the name is the same. And the "Rabi'ah" mentioned is one of his higher ancestors, as Ibn Asakir's listing of his lineage (31/ 207) makes clear.
Grading: The hadith is hasan, as Ibn Abd al-Barr said in "al-Tamhid" 20/ 111 and Ibn Hajar in "Nata'ij al-Afkar" 5/ 26.
Technical note / Defect ('illah): An error occurred in the name of Muhammad bin Ishaq's shaykh, by whoever named him here "Ubayd Allah bin Umar bin Hafs" (that one is a well-known thiqah narrator), whereas the correct view is that he is "Abd Allah" (in the non-diminutive form) bin Umar bin Ali al-Abali. This is how the name came with specification in some narrations of Ibrahim bin Sa'd, and likewise it is specified in the narration of Bakr bin Sulayman, Salamah bin al-Fadl and others who narrated from Ibn Ishaq. Also, Ziyad al-Bakka'i ("Sirat Ibn Hisham": 2/ 642) and Yunus bin Bukayr (in the next chain in the author's (al-Hakim's) collection) gave his name as "Abd Allah" (non-diminutive).
Details of the narration: However, Yunus added the name of his grandfather, saying "Abd Allah bin Umar bin Rabi'ah", and this is also correct, because Rabi'ah is the name of one of his higher ancestors, and Ali is his father's grandfather. His direct grandfather is "Abd Allah", as Ibn Asakir set out his lineage in "Tarikh Dimashq" 31/ 207: "Abd Allah bin Umar bin Abd Allah bin Ali bin Adi bin Rabi'ah bin Abd al-Uzza bin Abd Shams bin Abd Manaf bin Qusayy, Abu Ali al-Qurashi al-Abshami, known as al-Abali." Then he said: He was a Hijazi and a famous poet, who went in a delegation to Hisham bin Abd al-Malik; then he mentioned some reports about him, and that Muhammad bin Ishaq and Abu Asim Sa'd (the freed slave of Sulayman bin Ali al-Hashimi) narrated from him. Moreover, he is "corroborated" (i.e., there is corroboration for him), as will come.
والظاهر أنَّ الوهم في تسميته هنا عُبيد الله بن عمر بن حفص من قِبلَ بكر بن محمد الصِّيرفي شيخ المصنّف، لأنَّ جماعةً رووه عن محمد بن إسماعيل الترمذي فسمَّوه على الصواب عبدَ الله بنَ عمر العَبَليّ. وشيخه عُبيد بن حُنين، كذا وقعت تسمية أبيه في بعض روايات هذا الخبر حُنينًا بحاء مهملة ونونين، وخَطَّأَ ذلك عليُّ بنُ المديني وتابعه الدارقطنيُّ في "المؤتلف والمختلف" 1/ 365، ونبَّه عليه كذلك ابن فَتْحُون في تَعقُّباته على "الاستيعاب" لابن عبد البر كما نقله عنه ابن حجر في "الإصابة" 7/ 393، ردًّا على ابن عبد البر الذي جزم بأنه بمهملة ونونين، وصوّبوا أنَّ اسم أبيه جُبَير مصغّر جَبْر، فهو عُبيد بن جُبَير، وليس هو ابن جُبَر أيضًا كما حقَّقه ابن ماكولا في "تهذيب مستمر الأوهام" ص 153 - 154، وعبيد بن جُبَير هذا روى عنه اثنان وذكره ابن حبان في "الثقات"، وأما عُبيد بن حُنَين الذي بمهملة ونونين، فتابعيٌّ آخر ثقة معروف، وأما عُبيد بن جَبْر فتابعيٌّ ثالث، وهو مولى أبي بَصْرة الغِفاري. وأخرجه أحمد 25/ (15997) عن يعقوب بن إبراهيم بن سعد الزُّهْري، عن أبيه، عن عَبد الله بن عمر العَبَلي، عن عُبيد بن جُبَير مولى الحكم بن أبي العاص، به. فسمى شيخَ ابن إسحاق وشيخَ شيخه على الصواب.
Technical note / Defect ('illah): It appears that the error of naming him here "Ubayd Allah bin Umar bin Hafs" came from the author's shaykh "Bakr bin Muhammad al-Sayrafi", because a group narrated it from Muhammad bin Isma'il al-Tirmidhi and gave his correct name, "Abd Allah bin Umar al-Abali".
Note / Clarification: His shaykh "Ubayd bin Hunayn": in some routes of this narration his father's name came as "Hunayn" (with ha' and two nuns). Ali bin al-Madini declared this a mistake, and al-Daraqutni agreed with him in "al-Mu'talif wa al-Mukhtalif" 1/ 365. Ibn Fathun drew attention to it in his critical notes on "al-Isti'ab" (as cited in "al-Isabah": 7/ 393), refuting Ibn Abd al-Barr, who had decisively called him "Hunayn". These scholars established the correct name as "Jubayr" (the diminutive of Jabr), so he is "Ubayd bin Jubayr", and he is not "Ibn Jubar" either, as Ibn Makula verified. This Ubayd bin Jubayr is the one from whom two narrators narrated, and Ibn Hibban mentioned him in "al-Thiqat". As for "Ubayd bin Hunayn", he is another well-known thiqah Successor, and "Ubayd bin Jabr" is a third Successor, the freed slave of Abu Basrah al-Ghifari.
Reference / Source: Ahmad 25/ (15997) narrated it by way of Ya'qub bin Ibrahim bin Sa'd al-Zuhri, from his father, from Abd Allah bin Umar al-Abali, from Ubayd bin Jubayr the freed slave of al-Hakam bin Abi al-As. He gave the names of both Ibn Ishaq's shaykh and his shaykh's shaykh correctly.
وأخرجه أحمد 25/ (15996) من طريق الحكم بن فَصِيل، عن يعلى بن عطاء، عن عُبيد بن جُبَير، عن أبي مُويهبة. فلم يذكر في إسناده عبد الله بن عمرو بن العاص، والصحيح ذكره كما في رواية عبد الله بن عمر العَبَلي، وتؤيده رواية الواقديّ:
Reference / Source: Ahmad 25/ (15996) narrated it by way of al-Hakam bin Fudayl, from Ya'la bin Ata', from Ubayd bin Jubayr, from Abu Muwayhibah.
Technical note / Defect ('illah): He did not mention Abd Allah bin Amr bin al-As in his chain (whereas he was in the previous narration), and the correct version is that he is mentioned, as in the narration of Abd Allah bin Umar al-Abali. This is also supported by the narration of al-Waqidi.
فقد روى هذا الخبر أيضًا محمد بن عمر الواقدي عند ابن سعد 2/ 182 عن إسحاق بن يحيى بن طلحة، عن عمرو بن شعيب، عن أبيه، عن جده، عن أبي مُويهبة، فهي متابعة تُقوِّي رواية عبد الله بن عمر العَبَلي عن عُبيد بن جُبَير، وتتقوى بها، على أنَّ له شاهدًا أيضًا عن زيد بن أسلم مرسلًا عند ابن سعد أيضًا 2/ 182 بسند رجاله لا بأس بهم.
Corroborating chains and supporting reports: Thus Muhammad bin Umar al-Waqidi narrated this report in Ibn Sa'd 2/ 182 by way of Ishaq bin Yahya bin Talhah, from Amr bin Shu'ayb, from his father, from his grandfather, from Abu Muwayhibah. So this is a corroboration that strengthens the narration of Abd Allah bin Umar al-Abali from Ubayd bin Jubayr, and is itself strengthened by it.
Technical note / Defect ('illah): Moreover, it has a supporting report (a mursal narration) from Zayd bin Aslam, also in Ibn Sa'd 2/ 182, whose narrators have no fault (la ba'sa bihim).
ولتخييره واختياره لقاء الله ﷿ شاهد عن عائشة عند أحمد 40/ (24454)، والبخاري (4435)، ومسلم (2444).
Corroborating chains and supporting reports: For his (peace and blessings be upon him) being given the choice (between this world and the Hereafter) and his choosing to meet Allah, there is the hadith of A'ishah (may Allah be pleased with her) as a supporting report, which is in Ahmad 40/ (24454), al-Bukhari (4435) and Muslim (2444).
وآخر من حديث أبي سعيد الخُدْري عند أحمد 17/ (111034)، والبخاري (466)، ومسلم (2382).
Corroborating chains and supporting reports: And a second supporting report is from the hadith of Abu Sa'id al-Khudri (may Allah be pleased with him), which is in Ahmad 17/ (11034), al-Bukhari (466) and Muslim (2382).
وثالث من حديث أبي المعلَّى عند أحمد 25/ (15922)، والترمذي (3659).
Corroborating chains and supporting reports: And a third supporting report is from the hadith of Abu al-Mu'alla (may Allah be pleased with him), which is in Ahmad 25/ (15922) and al-Tirmidhi (3659).
ورابع عن طاووس اليماني مرسلًا بسند رجاله ثقات عند معمر في "جامعه" (20034)، ومن طريقه أخرجه البيهقيّ في "السنن" 7/ 48، وفي "الدلائل" 7/ 163.
Corroborating chains and supporting reports: And a fourth supporting report is narrated from Tawus al-Yamani "mursal", whose narrators are thiqah; it is in Ma'mar's "al-Jami'" (20034), and by his way al-Bayhaqi narrated it in "al-Sunan" 7/ 48 and "al-Dala'il" 7/ 163.
ولابتداء شكواه ﷺ أثر رجوعه من البقيع شاهد من حديث عائشة عند أحمد 43/ (25908)، وابن ماجه (1465)، والنسائي (7042) و (7043)، وابن حبان (6586).
Corroborating chains and supporting reports: For the beginning of the Prophet's (peace and blessings be upon him) illness on his return from al-Baqi', there is the hadith of A'ishah (may Allah be pleased with her) as a supporting report, which is in Ahmad 43/ (25908), Ibn Majah (1465), al-Nasa'i (7042, 7043) and Ibn Hibban (6586).
(1) كذا وقع عند الحاكم منسوبًا إلى أحد أجداده، وعند البيهقيّ في "دلائل النبوة" 7/ 162 عن أبي عبد الله الحاكم وأبي سعيد بن أبي عمرو عن أبي العباس: عبد الله بن عمر بن ربيعة، وهو كذلك في رواية الدولابي في "الكنى" (333) عن أحمد بن عبد الجبار، وكذا في رواية أبي سعيد بن الأعرابي عن أحمد بن عبد الجبار عند ابن عساكر في تاريخه 4/ 298 و 31/ 207. وربيعة المذكور هو أحد أجداده الأعلَين كما يوضحه سرد ابن عساكر لنسبه 31/ 207.
Technical note / Defect ('illah): In al-Hakim's collection this name (Abd Allah) came like this, attributed to one of his grandfathers. And in al-Bayhaqi's "Dala'il al-Nubuwwah" 7/ 162, in the narration from Abu Abd Allah al-Hakim and Abu Sa'id bin Abi Amr, from Abu al-Abbas, it came as "Abd Allah bin Umar bin Rabi'ah". Likewise, in al-Dulabi's "al-Kuna" (333) in the narration from Ahmad bin Abd al-Jabbar, and likewise in the narration of Abu Sa'id bin al-A'rabi from Ahmad bin Abd al-Jabbar (in Ibn Asakir's "Tarikh" 4/ 298 and 31/ 207), the name is the same. And the "Rabi'ah" mentioned is one of his higher ancestors, as Ibn Asakir's listing of his lineage (31/ 207) makes clear.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4431
