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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)
ذَهَابُ خَدِيجَةَ بِالنَّبِيِّ إِلَى وَرَقَةَ وَتَصْدِيقُهُ
Khadijah bint Khuwaylid (may Allah be pleased with her): Khadijah taking the Prophet (peace and blessings be upon him) to Waraqah, and his affirmation
Mustadrak al-Hakim — Hadith 4903
اُردوEn
حدثني علي بن حَمْشَاذَ العَدْل، حدثنا يزيد بن الهيثم الدَّقّاق، حدثني محمد بن إسحاق المُسيَّبي، حدثنا عبد الله بن معاذ الصَّنْعاني، حدثني مَعمَر بن راشد، عن الزُّهْري، قال: أخبرني عُرْوة بن الزبير، عن عائشةَ زوجِ النبي ﷺ، أنها قالت: أولُ ما بُدئ به رسولُ الله ﷺ منِ الوحي الرؤيا الصادقةُ في النوم، كان لا يرى رؤيا إلَّا جاءتْه مثلَ فَلَقِ الصُّبحِ، ثم حُبِّبَ إليه الخَلَاءُ، فكان يأتي جبلَ جِراءٍ فيتحنَّث - وهو التعبُّد - حتى فاجأَه الحقُّ وهو في غار حِراءٍ فجاءه الملَكُ فيه، فقال: اقرأْ، قال: "فقلت: ما أنا بقاريٍ، قال: فأخذني فغَطَّني حتى بلَغَ مني الجَهْدَ، ثم أرسلَني، فقال لي: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (1) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ (2) اقْرَأْ وَرَبُّكَ الْأَكْرَمُ (3) الَّذِي عَلَّمَ بِالْقَلَمِ (4) عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ﴾، قال: فرجَعَ بها تَرجُفُ بَوادِرُه، حتى دخل على خديجةَ، فقال: "زَمِّلُونِي زَمِّلُونِي" فَزَمَّلوه حتى ذهب عنه الرَّوعُ، فقال: "يا خديجةُ، ما لي؟ " فأخبرَها الخبرَ، وقال: "قد خَشِيتُ عَلَيَّ" فقالت له: كلَّا أَبشِرْ، فواللهِ لا يُخزِيكَ اللهُ أبدًا، إنك لتَصِلُ الرحِمَ، وتَصدُقُ في الحديث، وتَحمِلُ الكَلَّ، وتَقرِي الضَّيف، وتُعينُ على نَوائبِ الحقِّ، ثم انطلَقتْ به خديجةُ حتى أتت به وَرَقةَ بنَ نَوفلِ بن أسد بن عبد العُزّى بن قُصي، وهو عمُّ خديجةَ أخو أبيها، وكان امرَأً تَنصَّر في الجاهلية، وكان يكتُب العربيةَ ويكتبُ بالعربيةَ من الإنجيل ما شاء الله أن يَكتبَ، وكان شيخًا كبيرًا قد عَمِي، قالت خديجةُ: أيْ عمِّ، اسمَعْ من ابن أخيك، قال ورقةُ بن نَوفَل: يا ابن أخي، ماذا تَرى؟ فأخبَرَه رسولُ الله ﷺ خبرَ ما رأى فقال ورقةُ: هذا الناموسُ الذي أُنزل على موسى ﷺ، (1).
هذا حديث صحيح على شرط الشيخين ولم يُخرجاه بهذه السِّياقة!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4843 - حذفه الذهبي من التلخيص لضعفه
هذا حديث صحيح على شرط الشيخين ولم يُخرجاه بهذه السِّياقة!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4843 - حذفه الذهبي من التلخيص لضعفه
It is narrated from Sayyidah Aishah (may Allah be pleased with her) that the revelation to the Messenger of Allah (peace and blessings be upon him) began with true dreams in sleep. Whatever dream he (peace and blessings be upon him) saw would come to pass as clearly as the light of dawn. Then seclusion was made beloved to him (peace and blessings be upon him), and he (peace and blessings be upon him) would go to the cave of Hira and engage in "tahannuth", that is, worship, until the truth came to him (peace and blessings be upon him) while he (peace and blessings be upon him) was in the cave of Hira. There the angel came to him (peace and blessings be upon him) and said: "Read." He (peace and blessings be upon him) said: "I am not one who can read." He (peace and blessings be upon him) said: "Then the angel seized me and squeezed me hard until my strength began to give way. Then he released me and said: 'Read in the name of your Lord who created. He created man from a clinging clot. Read, and your Lord is the Most Generous, who taught by the pen, taught man what he did not know' [Surah al-Alaq: 1-5]." The narrator said: Then the Messenger of Allah (peace and blessings be upon him) returned with these verses, his (peace and blessings be upon him) shoulders trembling, until he (peace and blessings be upon him) reached Sayyidah Khadijah (may Allah be pleased with her) and said: "Wrap me up, wrap me up." So they wrapped him (peace and blessings be upon him) up until his (peace and blessings be upon him) fear left him. Then he (peace and blessings be upon him) said: "O Khadijah, what has happened to me?" He (peace and blessings be upon him) told her the whole incident and said: "I have come to fear for my life." She said: "Never! Rejoice, for by Allah, Allah will never disgrace you. You maintain the ties of kinship, you speak the truth, you bear the burden of the helpless, you honour the guest, and you help people in the calamities that befall them in the way of truth." Then Sayyidah Khadijah took him (peace and blessings be upon him) to Waraqah bin Nawfal bin Asad bin Abd al-Uzza bin Qusayy, who was the paternal uncle of Sayyidah Khadijah, her father's brother. He had become a Christian in the period of Jahiliyyah. He knew how to write Arabic, and he used to write in Arabic as much of the Injil as Allah willed. He was very old and had become blind. Sayyidah Khadijah said: "O my uncle, listen to your nephew." Waraqah bin Nawfal asked: "O my nephew, what do you see?" So the Messenger of Allah (peace and blessings be upon him) told him what he had seen. Waraqah said: "This is the same Namus, that is, the angel, who was sent down to Musa (peace be upon him)."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with this wording.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with this wording.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده ضعيف، يحيى بن أبي الأشعث ومَن فوقه مجاهيل. ومع ذلك حسَّنه ابن عبد البر في "الاستيعاب" ص 588.
Grading of the chain: This chain is "da'if". Yahya bin Abi al-Ash'ath and the narrators above him are "majhul" (unknown). Despite this, Ibn 'Abd al-Barr declared it "hasan" in "al-Isti'ab" (p. 588).
والخبر في "مسند أحمد بن حنبل" 3/ (1787) عن يعقوب بن إبراهيم، بهذا الإسناد.
Reference: This report is in "Musnad Ahmad" (3/1787) from Ya'qub bin Ibrahim with this chain.
وأخرجه النسائي (8337) من طريق أسد بن عبد الله البجلي عن يحيى بن عفيف، عن عفيف. وهذا إسناد ضعيف، فأَسدٌ هذا لا يُعرَف في باب الرواية، وليَّنه الحافظ ابن حجر في "التقريب".
Takhrij / Reference: Al-Nasa'i (8337) narrated it by way of Asad bin 'Abd Allah al-Bajali, from Yahya bin 'Afif, from 'Afif.
Grading of the chain: This chain is "da'if"; this Asad is not known in the field of narration, and al-Hafiz Ibn Hajar declared him "layyin" (soft, weak) in "al-Taqrib".
وروي عن ابن مسعود نحو من هذه القصة عند يعقوب بن شيبة السدوسي كما في "سير أعلام النبلاء" 1/ 463، والطبراني في "الكبير" (10397)، وابن عساكر 33/ 66 - 67، لكن في إسناده بشر بن مِهْران الخصّاف، وهو ضعيف منكر الحديث، وذكر ابن أبي حاتم أنَّ أباه كتب عنه ثم تركه.
Takhrij / References: A narration similar to this story is narrated from Ibn Mas'ud by Ya'qub bin Shaybah al-Sadusi, as in "Siyar A'lam al-Nubala'" (1/463), and al-Tabarani also narrated it in "al-Kabir" (10397), as did Ibn 'Asakir (33/66-67).
Defect ('illah): But in its chain is Bishr bin Mihran al-Khassaf, who is "da'if" and "munkar al-hadith". Ibn Abi Hatim mentioned that his father wrote hadith from him and then abandoned him.
(1) إسناده صحيح.
Grading of the chain: Its chain is "sahih".
وأخرجه أحمد 43 / (25959)، والبخاري (4956) و (6982)، ومسلم (160)، وابن حبان (33) من طريق عبد الرزاق عن مَعمَر، بهذا الإسناد. وقد جاء عندهم جميعًا غير ابن حبان وصفُ ورقة بن نوفل بن أسد بأنه ابن عمّ خديجة، وأما ابن حبان فروايته تُوافق رواية المصنّف هنا بأنه عمُّها، وهو خطأٌ، لأنَّ سِياق نَسَب ورقة يقتضي أنه ابن عمها لا عمُّها، فإنَّ نوفلًا وخويلدًا أخوان، وما ورد في بعض الروايات عند من خرَّج الحديث من قول خديجة بعد ذلك: يا عمّ، فهو صحيح على إرادة التوقير كما قال الحافظ في "الفتح" 1/ 54، لكون ورقة كان أكبر سنًّا منها.
Takhrij / References: Ahmad (43/25959), al-Bukhari (4956, 6982), Muslim (160) and Ibn Hibban (33) narrated it from 'Abd al-Razzaq, from Ma'mar, with this chain.
Technical note (lineage): In all of them except Ibn Hibban, Waraqah bin Nawfal bin Asad is described as "Khadijah's paternal cousin" (ibn 'amm). Ibn Hibban's narration, however, agrees with this narration of the author (al-Hakim), in which he is called her "paternal uncle" ('amm), and this is an "error"; because Waraqah's lineage (Nawfal bin Asad) requires that he be Khadijah's paternal cousin, not her uncle, since Nawfal and Khuwaylid were brothers. As for Khadijah's words "O uncle" (ya 'amm) that appear in some narrations, they are correct in the sense of respect and honour, because Waraqah was older than her, as al-Hafiz Ibn Hajar explained in "al-Fath" (1/54).
وأخرجه أحمد 42 / (25202) من طريق عبد الله بن المبارك، عن مَعمَر، به مختصرًا بذكر الرؤيا الصادقة.
Takhrij / Abridgement: Ahmad (42/25202) narrated it by way of 'Abd Allah bin al-Mubarak, from Ma'mar, with this chain in "abridged" form, mentioning only the true dreams.
وأخرجه أحمد 42/ (25202)، والبخاري (4953)، ومسلم (160) من طريق يونس بن يزيد الأيلي، وأحمد 43 / (25865)، والبخاري (3) و (3392) و (4953) و (4955) و (6982)، ومسلم (160) من طريق عُقيل بن خالد الأَيلي، والترمذي (3632) من طريق محمد بن إسحاق المطّلبي مولاهم كلهم عن الزُّهْري، به. ورواية محمد بن إسحاق مختصر بذكر الرؤيا الصادقة ومحبته ﷺ للخلوة، ورواية يونس عند أحمد مختصرة بذكر الرؤيا الصادقة. وجاء في رواية يُونس وعُقيل وصف ورقة بأنه ابن عمِّ خديجة أخي أبيها، على الصواب.
Takhrij / Routes: Ahmad (42/25202), al-Bukhari (4953) and Muslim (160) narrated it by way of Yunus bin Yazid al-Ayli; Ahmad (43/25865), al-Bukhari (3, 3392, 4953, 4955, 6982) and Muslim (160) by way of 'Uqayl bin Khalid al-Ayli; and al-Tirmidhi (3632) by way of Muhammad bin Ishaq al-Muttalibi (their client). All of them narrate it from al-Zuhri with this chain.
Difference in the text: The narration of Muhammad bin Ishaq is abridged, mentioning the true dreams and his (peace and blessings be upon him) love of seclusion. The narration of Yunus in Ahmad is likewise abridged to the mention of the true dreams. However, in the narration of Yunus and 'Uqayl, Waraqah is correctly described as "Khadijah's paternal cousin, son of her father's brother" (ibn 'amm Khadijah akhi abiha).
وانظر ما تقدم برقم (2909).
Reference: See what has passed under number (2909).
قوله: "فَلَق الصبح" أي: ضوؤه وإنارته.
Linguistic explanation: "Falaq al-subh": the light and brightness of the dawn.
وقوله: "زمِّلوني" أي: غَطُّوني.
Linguistic explanation: "Zammiluni": cover me (wrap me in a garment).
والكلّ، بفتح الكاف وتشديد اللام الأثقال والحوائج المهمة والعيال.
Linguistic explanation: "Al-kall" (with fathah on the kaf and shaddah on the lam): burdens, pressing needs and dependants (it is used for all of these; here it means carrying the burden of the weak and destitute).
و "تَقري الضيف" بفتح التاء المثناة الفوقانية بلا همز ثلاثيًا، وسُمِع بضمها رباعيًا، أي: تُهيّئ له طعامه.
Linguistic explanation: "Taqri al-dayf" (with fathah on the ta', without hamzah, from the three-letter root), and it has also been heard with dammah from the four-letter form: that is, you honour the guest and prepare food for him.
و"نوائب الحق" أي: حوادث الدهر.
Linguistic explanation: "Nawa'ib al-haqq": the calamities (and misfortunes) of time.
Grading of the chain: This chain is "da'if". Yahya bin Abi al-Ash'ath and the narrators above him are "majhul" (unknown). Despite this, Ibn 'Abd al-Barr declared it "hasan" in "al-Isti'ab" (p. 588).
والخبر في "مسند أحمد بن حنبل" 3/ (1787) عن يعقوب بن إبراهيم، بهذا الإسناد.
Reference: This report is in "Musnad Ahmad" (3/1787) from Ya'qub bin Ibrahim with this chain.
وأخرجه النسائي (8337) من طريق أسد بن عبد الله البجلي عن يحيى بن عفيف، عن عفيف. وهذا إسناد ضعيف، فأَسدٌ هذا لا يُعرَف في باب الرواية، وليَّنه الحافظ ابن حجر في "التقريب".
Takhrij / Reference: Al-Nasa'i (8337) narrated it by way of Asad bin 'Abd Allah al-Bajali, from Yahya bin 'Afif, from 'Afif.
Grading of the chain: This chain is "da'if"; this Asad is not known in the field of narration, and al-Hafiz Ibn Hajar declared him "layyin" (soft, weak) in "al-Taqrib".
وروي عن ابن مسعود نحو من هذه القصة عند يعقوب بن شيبة السدوسي كما في "سير أعلام النبلاء" 1/ 463، والطبراني في "الكبير" (10397)، وابن عساكر 33/ 66 - 67، لكن في إسناده بشر بن مِهْران الخصّاف، وهو ضعيف منكر الحديث، وذكر ابن أبي حاتم أنَّ أباه كتب عنه ثم تركه.
Takhrij / References: A narration similar to this story is narrated from Ibn Mas'ud by Ya'qub bin Shaybah al-Sadusi, as in "Siyar A'lam al-Nubala'" (1/463), and al-Tabarani also narrated it in "al-Kabir" (10397), as did Ibn 'Asakir (33/66-67).
Defect ('illah): But in its chain is Bishr bin Mihran al-Khassaf, who is "da'if" and "munkar al-hadith". Ibn Abi Hatim mentioned that his father wrote hadith from him and then abandoned him.
(1) إسناده صحيح.
Grading of the chain: Its chain is "sahih".
وأخرجه أحمد 43 / (25959)، والبخاري (4956) و (6982)، ومسلم (160)، وابن حبان (33) من طريق عبد الرزاق عن مَعمَر، بهذا الإسناد. وقد جاء عندهم جميعًا غير ابن حبان وصفُ ورقة بن نوفل بن أسد بأنه ابن عمّ خديجة، وأما ابن حبان فروايته تُوافق رواية المصنّف هنا بأنه عمُّها، وهو خطأٌ، لأنَّ سِياق نَسَب ورقة يقتضي أنه ابن عمها لا عمُّها، فإنَّ نوفلًا وخويلدًا أخوان، وما ورد في بعض الروايات عند من خرَّج الحديث من قول خديجة بعد ذلك: يا عمّ، فهو صحيح على إرادة التوقير كما قال الحافظ في "الفتح" 1/ 54، لكون ورقة كان أكبر سنًّا منها.
Takhrij / References: Ahmad (43/25959), al-Bukhari (4956, 6982), Muslim (160) and Ibn Hibban (33) narrated it from 'Abd al-Razzaq, from Ma'mar, with this chain.
Technical note (lineage): In all of them except Ibn Hibban, Waraqah bin Nawfal bin Asad is described as "Khadijah's paternal cousin" (ibn 'amm). Ibn Hibban's narration, however, agrees with this narration of the author (al-Hakim), in which he is called her "paternal uncle" ('amm), and this is an "error"; because Waraqah's lineage (Nawfal bin Asad) requires that he be Khadijah's paternal cousin, not her uncle, since Nawfal and Khuwaylid were brothers. As for Khadijah's words "O uncle" (ya 'amm) that appear in some narrations, they are correct in the sense of respect and honour, because Waraqah was older than her, as al-Hafiz Ibn Hajar explained in "al-Fath" (1/54).
وأخرجه أحمد 42 / (25202) من طريق عبد الله بن المبارك، عن مَعمَر، به مختصرًا بذكر الرؤيا الصادقة.
Takhrij / Abridgement: Ahmad (42/25202) narrated it by way of 'Abd Allah bin al-Mubarak, from Ma'mar, with this chain in "abridged" form, mentioning only the true dreams.
وأخرجه أحمد 42/ (25202)، والبخاري (4953)، ومسلم (160) من طريق يونس بن يزيد الأيلي، وأحمد 43 / (25865)، والبخاري (3) و (3392) و (4953) و (4955) و (6982)، ومسلم (160) من طريق عُقيل بن خالد الأَيلي، والترمذي (3632) من طريق محمد بن إسحاق المطّلبي مولاهم كلهم عن الزُّهْري، به. ورواية محمد بن إسحاق مختصر بذكر الرؤيا الصادقة ومحبته ﷺ للخلوة، ورواية يونس عند أحمد مختصرة بذكر الرؤيا الصادقة. وجاء في رواية يُونس وعُقيل وصف ورقة بأنه ابن عمِّ خديجة أخي أبيها، على الصواب.
Takhrij / Routes: Ahmad (42/25202), al-Bukhari (4953) and Muslim (160) narrated it by way of Yunus bin Yazid al-Ayli; Ahmad (43/25865), al-Bukhari (3, 3392, 4953, 4955, 6982) and Muslim (160) by way of 'Uqayl bin Khalid al-Ayli; and al-Tirmidhi (3632) by way of Muhammad bin Ishaq al-Muttalibi (their client). All of them narrate it from al-Zuhri with this chain.
Difference in the text: The narration of Muhammad bin Ishaq is abridged, mentioning the true dreams and his (peace and blessings be upon him) love of seclusion. The narration of Yunus in Ahmad is likewise abridged to the mention of the true dreams. However, in the narration of Yunus and 'Uqayl, Waraqah is correctly described as "Khadijah's paternal cousin, son of her father's brother" (ibn 'amm Khadijah akhi abiha).
وانظر ما تقدم برقم (2909).
Reference: See what has passed under number (2909).
قوله: "فَلَق الصبح" أي: ضوؤه وإنارته.
Linguistic explanation: "Falaq al-subh": the light and brightness of the dawn.
وقوله: "زمِّلوني" أي: غَطُّوني.
Linguistic explanation: "Zammiluni": cover me (wrap me in a garment).
والكلّ، بفتح الكاف وتشديد اللام الأثقال والحوائج المهمة والعيال.
Linguistic explanation: "Al-kall" (with fathah on the kaf and shaddah on the lam): burdens, pressing needs and dependants (it is used for all of these; here it means carrying the burden of the weak and destitute).
و "تَقري الضيف" بفتح التاء المثناة الفوقانية بلا همز ثلاثيًا، وسُمِع بضمها رباعيًا، أي: تُهيّئ له طعامه.
Linguistic explanation: "Taqri al-dayf" (with fathah on the ta', without hamzah, from the three-letter root), and it has also been heard with dammah from the four-letter form: that is, you honour the guest and prepare food for him.
و"نوائب الحق" أي: حوادث الدهر.
Linguistic explanation: "Nawa'ib al-haqq": the calamities (and misfortunes) of time.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4903
