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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
أَنَا الشَّجَرَةُ وَفَاطِمَةُ فَرْعُهَا ، وَعَلِيٌّ لِقَاحُهَا .
I am the tree, Fatimah is its branch and Ali is its pollen
Mustadrak al-Hakim — Hadith 4810
اُردوEn
حدثنا أبو بكر محمد بن حَيَّوِيهِ بن المؤمل الهمذاني، حدثنا إسحاق بن إبراهيم بن عباد، أخبرنا عبد الرزاق بن همام، حدثني أبي، حدثني أبي، عن ميناء بن أبي ميناء مولى عبد الرحمن بن عوف، قال: خُذُوا عني قبل أن تُشَابَ الأحاديثُ بالأباطيل، سمعتُ رسول الله ﷺ يقول: "أنا الشجرة وفاطمةُ فَرعُها، وعليٌّ لقاحها، والحسنُ والحسينُ ثَمَرتُها، وشيعَتُنا ورقُها، وأصلُ الشجرة في جنة عَدْنٍ، وسائرُ ذلك في سائر الجنة" (2). هذا مَتْنٌ شاذٌ، وإن كان كذلك فإنَّ إسحاق الدَّبَري صدوقٌ، وعبد الرزاق أبوه وجدُّه ثِقات، وميناء مولى عبد الرحمن بن عوف قد أدرك النبي ﷺ وسمع منه، والله أعلم.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4755 - ما قال هذا بشر سوى الحاكم وإنما ذا تابعي ساقط
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4755 - ما قال هذا بشر سوى الحاكم وإنما ذا تابعي ساقط
It is narrated from Mina' bin Abi Mina', the freed slave of Abd al-Rahman bin Awf, that he said: Take (knowledge) from me before falsehoods are mixed into the hadiths. I heard the Messenger of Allah (peace and blessings be upon him) say: "I am the tree, Fatimah is its branch, Ali is its pollen (the fertilizing matter of its blossoms), Hasan and Husayn are its fruit, and the people of our party are its leaves. The root of the tree is in the Garden of Eden, and the rest of it is spread throughout the whole of Paradise."
This text is shadhdh (anomalous); yet despite that, Ishaq al-Dabari is truthful (saduq), Abd al-Razzaq, his father and his grandfather are trustworthy (thiqah), and Mina' lived in the time of the Prophet (peace and blessings be upon him) and heard from him. And Allah knows best.
This text is shadhdh (anomalous); yet despite that, Ishaq al-Dabari is truthful (saduq), Abd al-Razzaq, his father and his grandfather are trustworthy (thiqah), and Mina' lived in the time of the Prophet (peace and blessings be upon him) and heard from him. And Allah knows best.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) إسناده تالف من أجل ميناء بن أبي ميناء، فهو متروك الحديث، وكذبه أبو حاتم، وليس هو بصحابيٍّ كما وقع للمصنِّف هنا، فإنه سقط من رواية المصنِّف ذِكرُ عبد الرحمن بن عوف، إذ إنَّ ميناء يرويه عنه كما وقع عند ابن عدي في "الكامل" 2/ 336 و 6/ 459، وقد بين ذلك الحافظُ ابن حجر في "الإصابة" 6/ 390، ونَبَّه الحافظ كذلك إلى عدة أوهام وقعت للحاكم هنا في روايته وفي حكمه على الحديث بإثره، ومن ذلك أنَّ ذكر جد عبد الرزاق مما يُستغرب إذ لا ذكر له ولا رواية، وأنَّ ابن عدي لم يذكره في إسناده، وردّ على المصنِّف في دعواه بإدراك ميناء للنبي ﷺ بما قاله ميناء نفسُه أنه احتلم حين بُويع لعثمان، فيكون مولده في آخر العصر النبوي. وقد جزم ابن الجوزي في "الموضوعات" بوضعه.
Grading: (2) Its chain is "talif" (ruined) because of "Mina' bin Abi Mina'"; he is matruk al-hadith (abandoned in hadith), and Abu Hatim called him a liar.
Technical note / Defect ('illah): And he is not a Companion, as the author (al-Hakim) mistakenly thought here, because the mention of "'Abd al-Rahman bin 'Awf" has dropped out of the author's narration; in reality Mina' narrates this hadith from him ('Abd al-Rahman), as found in Ibn 'Adi's "al-Kamil" [2/ 336 and 6/ 459]. Al-Hafiz Ibn Hajar clarified this in "al-Isabah" [6/ 390].
Important point: Al-Hafiz also drew attention to several errors (awham) that befell al-Hakim (the author) here in this narration and in his verdict on it that follows it. Among them: (1) The mention of 'Abd al-Razzaq's grandfather is strange, since he is neither mentioned anywhere nor has any narration, and Ibn 'Adi did not mention him in his chain. (2) The author's claim that Mina' lived in the time of the Prophet (peace and blessings be upon him) is refuted by Mina''s own statement that he reached puberty when allegiance was given to 'Uthman (may Allah be pleased with him), so his birth would fall at the very end of the Prophetic era. Ibn al-Jawzi stated with certainty in "al-Mawdu'at" that it is fabricated (mawdu').
وأخرجه ابن عدي في "الكامل" 2/ 336 و 6/ 459، ومن طريقه ابن عساكر في "تاريخ دمشق" 14/ 168، وابن الجوزي في "الموضوعات" (790) عن أبي عبد الغني الحسن بن علي بن عيسى الأزدي، عن عبد الرزاق، عن أبيه، عن ميناء بن أبي ميناء، عن عبد الرحمن بن عوف.
Reference / Source: It was recorded by Ibn 'Adi in "al-Kamil" [2/ 336, 6/ 459], and via him by Ibn 'Asakir in "Tarikh Dimashq" [14/ 168] and Ibn al-Jawzi in "al-Mawdu'at" (790), from Abu 'Abd al-Ghani al-Hasan bin 'Ali bin 'Isa al-Azdi, from 'Abd al-Razzaq, from his father, from Mina' bin Abi Mina', from 'Abd al-Rahman bin 'Awf.
وأخرج مثله ابن عساكر 14/ 168، وابن الجوزي (789) من طريق تالفةٍ بمرةٍ عن ليث بن سعد، عن ابن جريج، عن مجاهد، عن ابن عباس.
Reference / Source: Something similar was narrated by Ibn 'Asakir [14/ 168] and Ibn al-Jawzi (789) through an utterly ruined chain (tariq talifah bi-marrah), from Layth bin Sa'd, from Ibn Jurayj, from Mujahid, from Ibn 'Abbas.
Grading: (2) Its chain is "talif" (ruined) because of "Mina' bin Abi Mina'"; he is matruk al-hadith (abandoned in hadith), and Abu Hatim called him a liar.
Technical note / Defect ('illah): And he is not a Companion, as the author (al-Hakim) mistakenly thought here, because the mention of "'Abd al-Rahman bin 'Awf" has dropped out of the author's narration; in reality Mina' narrates this hadith from him ('Abd al-Rahman), as found in Ibn 'Adi's "al-Kamil" [2/ 336 and 6/ 459]. Al-Hafiz Ibn Hajar clarified this in "al-Isabah" [6/ 390].
Important point: Al-Hafiz also drew attention to several errors (awham) that befell al-Hakim (the author) here in this narration and in his verdict on it that follows it. Among them: (1) The mention of 'Abd al-Razzaq's grandfather is strange, since he is neither mentioned anywhere nor has any narration, and Ibn 'Adi did not mention him in his chain. (2) The author's claim that Mina' lived in the time of the Prophet (peace and blessings be upon him) is refuted by Mina''s own statement that he reached puberty when allegiance was given to 'Uthman (may Allah be pleased with him), so his birth would fall at the very end of the Prophetic era. Ibn al-Jawzi stated with certainty in "al-Mawdu'at" that it is fabricated (mawdu').
وأخرجه ابن عدي في "الكامل" 2/ 336 و 6/ 459، ومن طريقه ابن عساكر في "تاريخ دمشق" 14/ 168، وابن الجوزي في "الموضوعات" (790) عن أبي عبد الغني الحسن بن علي بن عيسى الأزدي، عن عبد الرزاق، عن أبيه، عن ميناء بن أبي ميناء، عن عبد الرحمن بن عوف.
Reference / Source: It was recorded by Ibn 'Adi in "al-Kamil" [2/ 336, 6/ 459], and via him by Ibn 'Asakir in "Tarikh Dimashq" [14/ 168] and Ibn al-Jawzi in "al-Mawdu'at" (790), from Abu 'Abd al-Ghani al-Hasan bin 'Ali bin 'Isa al-Azdi, from 'Abd al-Razzaq, from his father, from Mina' bin Abi Mina', from 'Abd al-Rahman bin 'Awf.
وأخرج مثله ابن عساكر 14/ 168، وابن الجوزي (789) من طريق تالفةٍ بمرةٍ عن ليث بن سعد، عن ابن جريج، عن مجاهد، عن ابن عباس.
Reference / Source: Something similar was narrated by Ibn 'Asakir [14/ 168] and Ibn al-Jawzi (789) through an utterly ruined chain (tariq talifah bi-marrah), from Layth bin Sa'd, from Ibn Jurayj, from Mujahid, from Ibn 'Abbas.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4810
