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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)
أَوَّلُ مَنْ ضَحِكَ اللَّهُ إِلَيْهِ : سَعْدُ بْنُ مُعَاذٍ
Virtues of Sa'd bin Mu'adh (may Allah be pleased with him): the first to whom Allah smiled was Sa'd bin Mu'adh
Mustadrak al-Hakim — Hadith 4988
اُردوEn
أخبرني عبد الله بن محمد بن موسى، حَدَّثَنَا إسماعيل بن قُتيبة، حَدَّثَنَا أبو بكر بن أبي شَيْبة، حَدَّثَنَا ابن فُضيل، عن عطاء بن السائب، عن مُجاهد، عن ابن عمر، قال: اهتزَّ لحُبِّ لقاءِ الله العرشُ - يعني السريرَ؛ قال: ﴿وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ﴾ - تفسَّخَت أعوادُه. قال: ودخل رسولُ الله ﷺ قبرَه فاحتَبَس، فلما خرج قيل: يا رسولَ الله، ما حَبَسك؟ قال: "ضُمَّ سعدٌ في القبرِ ضَمّةً، فدعوتُ الله أن يَكشِفَ عنه" (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4924 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4924 - صحيح
It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) that out of joy at meeting Allah Almighty, the Throne, meaning the throne about which Allah said: "And he raised his parents upon the throne" [Surah Yusuf: 100], (shook so violently that) its planks began to creak. The narrator said: The Messenger of Allah (peace and blessings be upon him) entered his grave and stayed there for a while. When he came out, it was said: O Messenger of Allah, why did you stay there? He (peace and blessings be upon him) said: "Sa'd was squeezed once by the grave, so I prayed to Allah to remove it from him."
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) رجاله ثقات لكن ابن فُضيل - وهو محمد بن فُضيل بن غَزْوان - سمع من عطاء بن السائب بعدما تغيّر عطاء، وقد تابعه جرير بن عبد الحميد وهو أيضًا ممن سمع منه بعد تغيُّره، وتابعهما كذلك عبد السلام بن حرب وهو يصغُر عن طبقة الذين سمعُوا من عطاء قبل تغيُّره.
Grading: (1) Its narrators are "thiqah",
Technical note / Defect ('illah): but Ibn Fudayl (Muhammad bin Fudayl bin Ghazwan) heard from 'Ata' bin al-Sa'ib after the deterioration (of his memory). Jarir bin 'Abd al-Hamid corroborated him, and he too is among those who heard after the deterioration. Likewise 'Abd al-Salam bin Harb corroborated both of them, but he is junior to the layer of narrators who heard from 'Ata' before the deterioration.
وقد رويت ضمة القبر عن ابن عمر من وجه آخر اختُلف في وصله وإرساله، والصحيح إرساله، على أنَّ ذكر ضمة القبر ثابتة عن غير ابن عمر. وأخرج المرفوع منه ابن حبان (7034) من طريق محمد بن عبد الله بن نُمير، عن محمد بن فُضيل، بهذا الإسناد.
Details of the narration: The mention of the squeezing of the grave (dammat al-qabr) is also narrated from Ibn 'Umar (may Allah be pleased with him) through another chain, over whose being mawsul or mursal there is disagreement, and the correct view is that it is "mursal". However, the squeezing of the grave is established from others besides Ibn 'Umar. Ibn Hibban (7034) recorded its marfu' part through the route of Muhammad bin 'Abdullah bin Numayr > Muhammad bin Fudayl, with this same chain.
وأخرجه النسائي (2193) من طريق عُبيد الله بن عمر، عن نافع، عن ابن عمر، عن رسول الله ﷺ، قال: هذا الذي تحرك له العرشُ، وفُتحت له أبواب السماء، وشهده سبعون ألفًا من الملائكة، لقد ضُمَّ ضمةً ثم فُرِّج عنه". يعني سعد بن معاذ. ورجاله ثقات أيضًا، لكنه اختُلف في وصله وإرساله عن عُبيد الله بن عمر كما بيّنه ابن أبي حاتم في "العلل" (2599)، والإرسال أصحّ، وفيه اختلاف آخر عن نافع كما هو مبيَّن في "مسند أحمد" عند الحديث 40/ (24283).
Reference / Source: Al-Nasa'i (2193) recorded it from 'Ubaydullah bin 'Umar > Nafi' > Ibn 'Umar (may Allah be pleased with him) > the Messenger of Allah (peace and blessings be upon him): "This is the one for whom the Throne moved, the gates of heaven were opened for him, and seventy thousand angels attended him; yet he was squeezed (by the grave) once, then released". Meaning Sa'd bin Mu'adh (may Allah be pleased with him).
Technical note / Defect ('illah): Its narrators are also trustworthy, but there is disagreement from 'Ubaydullah bin 'Umar over whether it is mawsul or mursal [as Ibn Abi Hatim explained in "al-'Ilal": (2599)], and the "mursal" form is more correct. There is also another disagreement in it from Nafi', as is explained in "Musnad Ahmad": 40/ (24283).
والسرير المراد به الذي سُجِّي عليه سعدُ بن معاذ، وقال الذهبي في "سير أعلام النبلاء" 1/ 297: تفسيره بالسرير ما أدري أهو من قول ابن عمر أو من قول مجاهد؟ وهذا تأويل لا يفيد، فقد جاء ثابتًا: "عرش الرحمن" و "عرش الله"، والعرش خلق الله مسخّر، إذا شاء أن يهتزَّ اهتزَّ بمشيئة الله، وجعل فيه شعورًا لحب سعدٍ، كما جعل تعالى شعورًا في جبل أُحُد بحبه النَّبِيَّ ﷺ، وقال تعالى: ﴿يَاجِبَالُ أَوِّبِي مَعَهُ﴾، وقال: ﴿تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ﴾، ثم عمم فقال: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ وهذا حقٌّ، وفي "صحيح البخاري" قال ابن مسعود: كنا نسمع تسبيح الطعام وهو يؤكل. وهذا باب واسعٌ سبيله الإيمان.
Important point / Research: (The word that occurs in some narrations) "al-sarir" refers to the bed (couch) on which Sa'd bin Mu'adh (may Allah be pleased with him) was laid. Al-Dhahabi said in "Siyar A'lam al-Nubala'": 1/ 297: "Interpreting the Throne as the sarir (bed): I do not know whether this is the statement of Ibn 'Umar or of Mujahid. This interpretation is of no use, because the words 'the Throne of the Most Merciful' and 'the Throne of Allah' are established (in the hadith). The Throne is a creation of Allah and subject to Him; if Allah wills that it shake, it shakes by the will of Allah. Allah placed in it an awareness of love for Sa'd, just as He placed in the mountain of Uhud an awareness of love for the Prophet (peace and blessings be upon him). Allah says: (O mountains, glorify with him), and (The seven heavens and the earth glorify Him), then He made it general and said: (There is nothing but that it glorifies Him with His praise). This is the truth. In Sahih al-Bukhari, Ibn Mas'ud (may Allah be pleased with him) said: We used to hear the glorification of the food while it was being eaten. This is a broad topic, and its way is only 'faith'".
Grading: (1) Its narrators are "thiqah",
Technical note / Defect ('illah): but Ibn Fudayl (Muhammad bin Fudayl bin Ghazwan) heard from 'Ata' bin al-Sa'ib after the deterioration (of his memory). Jarir bin 'Abd al-Hamid corroborated him, and he too is among those who heard after the deterioration. Likewise 'Abd al-Salam bin Harb corroborated both of them, but he is junior to the layer of narrators who heard from 'Ata' before the deterioration.
وقد رويت ضمة القبر عن ابن عمر من وجه آخر اختُلف في وصله وإرساله، والصحيح إرساله، على أنَّ ذكر ضمة القبر ثابتة عن غير ابن عمر. وأخرج المرفوع منه ابن حبان (7034) من طريق محمد بن عبد الله بن نُمير، عن محمد بن فُضيل، بهذا الإسناد.
Details of the narration: The mention of the squeezing of the grave (dammat al-qabr) is also narrated from Ibn 'Umar (may Allah be pleased with him) through another chain, over whose being mawsul or mursal there is disagreement, and the correct view is that it is "mursal". However, the squeezing of the grave is established from others besides Ibn 'Umar. Ibn Hibban (7034) recorded its marfu' part through the route of Muhammad bin 'Abdullah bin Numayr > Muhammad bin Fudayl, with this same chain.
وأخرجه النسائي (2193) من طريق عُبيد الله بن عمر، عن نافع، عن ابن عمر، عن رسول الله ﷺ، قال: هذا الذي تحرك له العرشُ، وفُتحت له أبواب السماء، وشهده سبعون ألفًا من الملائكة، لقد ضُمَّ ضمةً ثم فُرِّج عنه". يعني سعد بن معاذ. ورجاله ثقات أيضًا، لكنه اختُلف في وصله وإرساله عن عُبيد الله بن عمر كما بيّنه ابن أبي حاتم في "العلل" (2599)، والإرسال أصحّ، وفيه اختلاف آخر عن نافع كما هو مبيَّن في "مسند أحمد" عند الحديث 40/ (24283).
Reference / Source: Al-Nasa'i (2193) recorded it from 'Ubaydullah bin 'Umar > Nafi' > Ibn 'Umar (may Allah be pleased with him) > the Messenger of Allah (peace and blessings be upon him): "This is the one for whom the Throne moved, the gates of heaven were opened for him, and seventy thousand angels attended him; yet he was squeezed (by the grave) once, then released". Meaning Sa'd bin Mu'adh (may Allah be pleased with him).
Technical note / Defect ('illah): Its narrators are also trustworthy, but there is disagreement from 'Ubaydullah bin 'Umar over whether it is mawsul or mursal [as Ibn Abi Hatim explained in "al-'Ilal": (2599)], and the "mursal" form is more correct. There is also another disagreement in it from Nafi', as is explained in "Musnad Ahmad": 40/ (24283).
والسرير المراد به الذي سُجِّي عليه سعدُ بن معاذ، وقال الذهبي في "سير أعلام النبلاء" 1/ 297: تفسيره بالسرير ما أدري أهو من قول ابن عمر أو من قول مجاهد؟ وهذا تأويل لا يفيد، فقد جاء ثابتًا: "عرش الرحمن" و "عرش الله"، والعرش خلق الله مسخّر، إذا شاء أن يهتزَّ اهتزَّ بمشيئة الله، وجعل فيه شعورًا لحب سعدٍ، كما جعل تعالى شعورًا في جبل أُحُد بحبه النَّبِيَّ ﷺ، وقال تعالى: ﴿يَاجِبَالُ أَوِّبِي مَعَهُ﴾، وقال: ﴿تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ﴾، ثم عمم فقال: ﴿وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ﴾ وهذا حقٌّ، وفي "صحيح البخاري" قال ابن مسعود: كنا نسمع تسبيح الطعام وهو يؤكل. وهذا باب واسعٌ سبيله الإيمان.
Important point / Research: (The word that occurs in some narrations) "al-sarir" refers to the bed (couch) on which Sa'd bin Mu'adh (may Allah be pleased with him) was laid. Al-Dhahabi said in "Siyar A'lam al-Nubala'": 1/ 297: "Interpreting the Throne as the sarir (bed): I do not know whether this is the statement of Ibn 'Umar or of Mujahid. This interpretation is of no use, because the words 'the Throne of the Most Merciful' and 'the Throne of Allah' are established (in the hadith). The Throne is a creation of Allah and subject to Him; if Allah wills that it shake, it shakes by the will of Allah. Allah placed in it an awareness of love for Sa'd, just as He placed in the mountain of Uhud an awareness of love for the Prophet (peace and blessings be upon him). Allah says: (O mountains, glorify with him), and (The seven heavens and the earth glorify Him), then He made it general and said: (There is nothing but that it glorifies Him with His praise). This is the truth. In Sahih al-Bukhari, Ibn Mas'ud (may Allah be pleased with him) said: We used to hear the glorification of the food while it was being eaten. This is a broad topic, and its way is only 'faith'".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4988
