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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)
اسْتُشْهِدَ الْحُسَيْنُ يَوْمَ الْجُمُعَةِ يَوْمَ عَاشُورَاءَ
Virtues of al-Husayn bin Ali (may Allah be pleased with them): al-Husayn was martyred on a Friday, the day of Ashura
Mustadrak al-Hakim — Hadith 4880
اُردوEn
حدثني محمد بن صالح بن هانئ، حدثنا الحسين بن الفضل البَجَلي، حدثنا عفّان بن مُسلِم. وأخبرنا أحمد بن جعفر القطيعي، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا عفّان، حدثنا وُهَيب، حدثنا عبد الله بن عثمان بن خُثَيم، عن سعيد بن أبي راشد عن يعلى العامري: أنه خرج مع رسول الله ﷺ إلى طعام دُعُوا له، قال: فاستَنْتَل (1) رسولُ الله ﷺ أمامَ القوم، وحسين مع غِلمان يلعب، فأراد رسولُ الله ﷺ أن يأخذه، فطَفِقَ الصبيُّ يَفِرُّ هاهنا، مرةٌ، وهاهنا مرةً، فجعل رسولُ الله ﷺ يُضاحِكُه حتى أخذَه، قال: فوضع إحدى يديه تحت قَفاهُ، والأخرى تحت ذَقَنِه، فوضع فاهُ على فِيهِ يُقبِّله، فقال: "حسينٌ مني وأنا من حُسين، أحبَّ اللهُ من أحبَّ حُسينًا، حسينٌ سِبطٌ من الأسباطِ" (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4820 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4820 - صحيح
It is narrated from Ya'la al-Amiri (may Allah be pleased with him) that he went out with the Messenger of Allah (peace and blessings be upon him) to a meal to which they had been invited. He said: The Messenger of Allah (peace and blessings be upon him) went on ahead of the people, while Husayn (may Allah be pleased with him) was playing with some boys. The Messenger of Allah (peace and blessings be upon him) wanted to catch him, but the child would run this way one moment and that way the next. The Messenger of Allah (peace and blessings be upon him) began making him laugh until he caught him. Then he (peace and blessings be upon him) placed one of his hands under the back of his neck and the other under his chin, put his mouth on his mouth and kissed him, and then said: "Husayn is from me and I am from Husayn. May Allah love whoever loves Husayn. Husayn is a distinguished branch among the descendants."
This hadith has a sahih (authentic) chain of narration, and the two Shaykhs did not record it.
This hadith has a sahih (authentic) chain of narration, and the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) المثبت من هامش (ص) مصححًا عليه، وهي بمعنى: تقدَّم، كما في "نهاية ابن الأثير" مادة (نتل)، وفي (ز) و (ب): فاسمل، وضبَّب فوقها في (ز)، وبيَّض مكانها في (م) و (ع)، وفي المطبوع: فاستقبل، وهي قريبة من معنى ما أثبتناه من هامش (ص)، ولعلَّ ما في (ز) منقول عن أصل قديم فيه فاستمثل، كما وقع في رواية "المسند" 29/ (17561)، فكأن الناسخ لم يستطع أن يتبينها لعدم وضوحها في ذلك الأصل الذي نقل منه، فرسمها كما ظهر له، إذًا فاللفظة التي عميت على ناسخ (ز) هي: فاستمثل، وكذلك جاء في "مصنف ابن أبي شيبة 12/ 102 - 103: فاستمثل، ويمكن أن تُحمَل على معنى ما ورد في هامش (ص)، لأنَّ استمثل من: مَثَل مُثُولًا: إذا انتصب قائمًا أمام غيره.
Verification of the text / wording: This word has been adopted from the margin of (S), where it is marked as corrected, and it means "taqaddama" (he stepped forward), as in Ibn al-Athir's "al-Nihayah" under the root (n-t-l). In (Z) and (B) it is "fa-smal", and in (Z) a dabbah (doubt mark) has been placed over it, while in (M) and ('A) a blank space has been left in its place. In the printed edition it is "fa-staqbala", which is close to the meaning of what we have adopted. Perhaps what is in (Z) was copied from an old base manuscript that had "fa-stamthala", as in the narration of "al-Musnad" (29/ 17561); it seems the copyist could not make it out because it was unclear in the base manuscript he copied from, so he wrote it as it appeared to him. Thus the word that was obscure to the copyist of (Z) is "fa-stamthala", and likewise "fa-stamthala" appears in "Musannaf Ibn Abi Shaybah" (12/ 102-103). It can also be taken in the meaning given in the margin of (S), because "istamthala" comes from "mathala muthulan": when someone stands upright before another.
(2) إسناده محتمل للتحسين كما تقدم بيانه برقم (4827). وهو في "مسند أحمد" 29 / (17561).
Grading of the chain: This chain possibly merits being graded hasan, as explained at number (4827). It is in "Musnad Ahmad" (29/ 17561).
وأخرجه ابن حبان (6971) من طريق أبي بكر بن أبي شَيْبة، عن عفان، بهذا الإسناد.
Reference / Source: Ibn Hibban (6971) narrated it by way of Abu Bakr bin Abi Shaybah, from 'Affan, with this chain.
وأخرجه ابن ماجه (144) من طريق يحيى بن سليم الطائفي، والترمذي (3775) من طريق إسماعيل بن عيّاش كلاهما عن عبد الله بن عثمان بن خُثَيم به. وسمَّيا الصحابي يعلى بن مرة. واقتصر الترمذي على المرفوع آخره، وقال: حديث حسن.
Reference / Sources: Ibn Majah (144) narrated it by way of Yahya bin Sulaym al-Ta'ifi, and al-Tirmidhi (3775) by way of Isma'il bin 'Ayyash. Both of them narrate it from 'Abdullah bin 'Uthman bin Khuthaym, and they named the Companion as "Ya'la bin Murrah". Al-Tirmidhi confined himself to its final marfu' part and said: "This hadith is hasan."
والقفا: مؤخَّر العُنُق.
Linguistic explanation: "Al-qafa": the back of the neck (the nape).
Verification of the text / wording: This word has been adopted from the margin of (S), where it is marked as corrected, and it means "taqaddama" (he stepped forward), as in Ibn al-Athir's "al-Nihayah" under the root (n-t-l). In (Z) and (B) it is "fa-smal", and in (Z) a dabbah (doubt mark) has been placed over it, while in (M) and ('A) a blank space has been left in its place. In the printed edition it is "fa-staqbala", which is close to the meaning of what we have adopted. Perhaps what is in (Z) was copied from an old base manuscript that had "fa-stamthala", as in the narration of "al-Musnad" (29/ 17561); it seems the copyist could not make it out because it was unclear in the base manuscript he copied from, so he wrote it as it appeared to him. Thus the word that was obscure to the copyist of (Z) is "fa-stamthala", and likewise "fa-stamthala" appears in "Musannaf Ibn Abi Shaybah" (12/ 102-103). It can also be taken in the meaning given in the margin of (S), because "istamthala" comes from "mathala muthulan": when someone stands upright before another.
(2) إسناده محتمل للتحسين كما تقدم بيانه برقم (4827). وهو في "مسند أحمد" 29 / (17561).
Grading of the chain: This chain possibly merits being graded hasan, as explained at number (4827). It is in "Musnad Ahmad" (29/ 17561).
وأخرجه ابن حبان (6971) من طريق أبي بكر بن أبي شَيْبة، عن عفان، بهذا الإسناد.
Reference / Source: Ibn Hibban (6971) narrated it by way of Abu Bakr bin Abi Shaybah, from 'Affan, with this chain.
وأخرجه ابن ماجه (144) من طريق يحيى بن سليم الطائفي، والترمذي (3775) من طريق إسماعيل بن عيّاش كلاهما عن عبد الله بن عثمان بن خُثَيم به. وسمَّيا الصحابي يعلى بن مرة. واقتصر الترمذي على المرفوع آخره، وقال: حديث حسن.
Reference / Sources: Ibn Majah (144) narrated it by way of Yahya bin Sulaym al-Ta'ifi, and al-Tirmidhi (3775) by way of Isma'il bin 'Ayyash. Both of them narrate it from 'Abdullah bin 'Uthman bin Khuthaym, and they named the Companion as "Ya'la bin Murrah". Al-Tirmidhi confined himself to its final marfu' part and said: "This hadith is hasan."
والقفا: مؤخَّر العُنُق.
Linguistic explanation: "Al-qafa": the back of the neck (the nape).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4880
