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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)
سَنَةُ وِلَادَةِ فَاطِمَةَ - رَضِيَ اللَّهُ عَنْهَا - .
The year of the birth of Fatimah (may Allah be pleased with her)
Mustadrak al-Hakim — Hadith 4814
اُردوEn
أخبرنا الحسن بن محمد بن إسحاق المهرجاني، حدثنا محمد بن زكريا بن دينار البصري [حدثنا العباس بن بَكّار] (1) حدثنا عبد الله بن المثنى، عن ثُمَامة بن عبد الله بن أنس، عن أنس بن مالك، قال: سألتُ أمي عن فاطمة بنت رسول الله ﷺ، فقالت: كانت كالقمرِ ليلةَ البدرِ، أو كشمسٍ كَفَرَ غَمامًا إذا خرج من السَّحاب، بيضاءَ مُشرَبةً حُمرةً، لها شعرٌ أسود، من أشد الناس برسول الله ﷺ شَبَهًا والله، كما قال الشاعر: بيضاءَ تَسحَبُ من قيامٍ شعرَها … وتغيبُ فيه وهو جَثْلٌ (2) أسحَمُ فكأنها فيهِ نَهارٌ مُشرِقٌ … وكأنه ليلٌ عليها مُظلم (3)
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4759 - موضوع
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4759 - موضوع
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that he said: I asked my mother about the features of Sayyidah Fatimah (may Allah be pleased with her), the daughter of the Messenger of Allah (peace and blessings be upon him). She said: She was like the moon on the night of the full moon, or like the sun from which the clouds have cleared. She was fair-complexioned with a tinge of redness, her hair was black, and by Allah, she resembled the Messenger of Allah (peace and blessings be upon him) more than anyone, just as the poet said: "She is fair; when she stands, her hair trails (to the ground). She disappears within that hair (because of its length and thickness), for it is very dense and deep black. So amid that hair she seems (from the radiance of her face) like a shining day, and the hair over her is like a dark night."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) سقط اسم العباس بن بكار من أصولنا الخطية، ومن "تلخيص الذهبي"، وأثبتناه من "فضائل فاطمة الزهراء" للمصنف (77) حيث رواه بإسناده الذي هنا نفسه، ويؤيده أنَّ حمزة بن يوسف السَّهمي قد أخرجه في "تاريخ جرجان" ص 170 - 171 من طريق محمد بن زكريا الغلابي عن العباس بن بكار عن عبد الله بن المثنى، هذا وقد روى محمد بن زكريا عدة روايات لعبد الله بن المثنى كلها بواسطة العباس بن بكار، فتأكد ثبوته في هذا الإسناد.
Note / Clarification: (1) The name of al-'Abbas bin Bakkar had dropped out of our manuscripts and from al-Dhahabi's "al-Talkhis"; we have restored it from the author's "Fada'il Fatimah al-Zahra'" (77), where he narrated it with this same chain.
Technical note / Defect ('illah): This is also supported by the fact that Hamzah bin Yusuf al-Sahmi narrated it in "Tarikh Jurjan" (p. 170-171) via Muhammad bin Zakariyya al-Ghalabi, who narrates from al-'Abbas bin Bakkar, from 'Abd Allah bin al-Muthanna. Moreover, Muhammad bin Zakariyya transmitted several narrations from 'Abd Allah bin al-Muthanna, all of them through al-'Abbas bin Bakkar, so the presence of his name in this chain is certain.
(2) تصحف في (ز) و (ب) إلى: حبل، بالحاء المهملة والباء الموحدة، وأُهملت الكلمة في (ص) و (م)، وجاءت على الصواب معجمة في (ع) و "تلخيص الذهبي".
Note / Clarification: (2) In manuscripts (Z) and (B) this word suffered tashif (a scribal corruption of dots/letters) and became "حبل" (with undotted ha' and single-dotted ba'); in manuscripts (S) and (M) the word was left undotted (muhmal), whereas in manuscript ('A) and al-Dhahabi's "al-Talkhis" it came correctly, dotted (mu'jamah).
والأسحم: الأسود.
Lexical note: "الأسحم" means: black (al-aswad).
والجَثْل من الشَّعر: أشدُّه سوادًا وغلظًا.
Lexical note: When the word "الجَثْل" is used for hair, it means: intensely black and thick hair.
(3) إسناده تالف بالمرة من أجل محمد بن زكريا بن دينار البصري - وهو الغلابي - والعباس بن بكار - وهو العباس بن الوليد بن بكار الضبي - فهما متروكان، واتهمهما الدارقطني.
Grading: (3) Its chain is utterly ruined (talif bi-l-marrah) because of "Muhammad bin Zakariyya bin Dinar al-Basri" (who is al-Ghalabi) and "al-'Abbas bin Bakkar" (who is al-'Abbas bin al-Walid bin Bakkar al-Dabbi); both of them are "matruk" (abandoned), and al-Daraqutni accused both of them (of fabricating hadith).
وهو في "فضائل فاطمة الزهراء" للمصنف (77).
Reference / Source: And it is found in the author's "Fada'il Fatimah al-Zahra'" (77).
وأخرجه حمزة بن يوسف السَّهْمي في "تاريخ جرجان" 1/ 170 - 171 من طريق بندار بن إبراهيم بن عيسى الإستراباذي، عن محمد بن زكريا بهذا الإسناد.
Reference / Source: Hamzah bin Yusuf al-Sahmi narrated it in "Tarikh Jurjan" [1/ 170-171] via Bundar bin Ibrahim bin 'Isa al-Istarabadhi, from Muhammad bin Zakariyya, with this same chain.
Note / Clarification: (1) The name of al-'Abbas bin Bakkar had dropped out of our manuscripts and from al-Dhahabi's "al-Talkhis"; we have restored it from the author's "Fada'il Fatimah al-Zahra'" (77), where he narrated it with this same chain.
Technical note / Defect ('illah): This is also supported by the fact that Hamzah bin Yusuf al-Sahmi narrated it in "Tarikh Jurjan" (p. 170-171) via Muhammad bin Zakariyya al-Ghalabi, who narrates from al-'Abbas bin Bakkar, from 'Abd Allah bin al-Muthanna. Moreover, Muhammad bin Zakariyya transmitted several narrations from 'Abd Allah bin al-Muthanna, all of them through al-'Abbas bin Bakkar, so the presence of his name in this chain is certain.
(2) تصحف في (ز) و (ب) إلى: حبل، بالحاء المهملة والباء الموحدة، وأُهملت الكلمة في (ص) و (م)، وجاءت على الصواب معجمة في (ع) و "تلخيص الذهبي".
Note / Clarification: (2) In manuscripts (Z) and (B) this word suffered tashif (a scribal corruption of dots/letters) and became "حبل" (with undotted ha' and single-dotted ba'); in manuscripts (S) and (M) the word was left undotted (muhmal), whereas in manuscript ('A) and al-Dhahabi's "al-Talkhis" it came correctly, dotted (mu'jamah).
والأسحم: الأسود.
Lexical note: "الأسحم" means: black (al-aswad).
والجَثْل من الشَّعر: أشدُّه سوادًا وغلظًا.
Lexical note: When the word "الجَثْل" is used for hair, it means: intensely black and thick hair.
(3) إسناده تالف بالمرة من أجل محمد بن زكريا بن دينار البصري - وهو الغلابي - والعباس بن بكار - وهو العباس بن الوليد بن بكار الضبي - فهما متروكان، واتهمهما الدارقطني.
Grading: (3) Its chain is utterly ruined (talif bi-l-marrah) because of "Muhammad bin Zakariyya bin Dinar al-Basri" (who is al-Ghalabi) and "al-'Abbas bin Bakkar" (who is al-'Abbas bin al-Walid bin Bakkar al-Dabbi); both of them are "matruk" (abandoned), and al-Daraqutni accused both of them (of fabricating hadith).
وهو في "فضائل فاطمة الزهراء" للمصنف (77).
Reference / Source: And it is found in the author's "Fada'il Fatimah al-Zahra'" (77).
وأخرجه حمزة بن يوسف السَّهْمي في "تاريخ جرجان" 1/ 170 - 171 من طريق بندار بن إبراهيم بن عيسى الإستراباذي، عن محمد بن زكريا بهذا الإسناد.
Reference / Source: Hamzah bin Yusuf al-Sahmi narrated it in "Tarikh Jurjan" [1/ 170-171] via Bundar bin Ibrahim bin 'Isa al-Istarabadhi, from Muhammad bin Zakariyya, with this same chain.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4814
