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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)
ذِكْرُ خُطْبَةِ عُتْبَةَ بْنِ غَزْوَانَ
The sermon of Utbah bin Ghazwan (may Allah be pleased with him)
Mustadrak al-Hakim — Hadith 5220
اُردوEn
أخبرني محمد بن علي الشَّيباني بالكوفة، حدثنا أحمد بن حازم الغِفاري، حدثنا أبو نُعيم، حدثنا قُرّة بن خالد. وأخبرنا أحمد بن جعفر القَطِيعي، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا وكيع، حدثنا قُرّة بن خالد، عن حُميد بن هِلال. وحدثنا أبو العباس محمد بن يعقوب - واللفظ له - حدثنا الرَّبيع بن سليمان، حدثنا أسَد بن موسى، حدثنا سليمان بن موسى (1)، عن حُميد بن هلال، عن خالد بن عُمير العَدَوي، قال: خَطبَنا عُتبةُ بن غَزْوان، فحَمِدَ الله وأثنى عليه، ثم قال: أما بعدُ، فإنَّ الدنيا قد آذَنَتْ بِصُرْمٍ وَوَلَّت حَذّاءَ، وإنما بقيَ منها صُبَابةٌ كصُبَابة الإناء يَصطَبُّها صاحبُها، وإنكم مُنتقِلون منها إلى دارٍ لا زوالَ لها، فانتقِلوا منها بخيرِ ما بحَضْرتِكم، فإنه قد ذُكِر لنا: أنَّ الحَجَر يُلقَى من شَفِير جَهنّم، فيَهوي بها سبعينَ عامًا، وما يُدرِكُ لها قَعْرًا، فوالله لَتُمْلأنَّهُ، أفَعجِبتُم! وقد ذُكر لنا: أنَّ مِصرَاعَين من مَصارِيع الجنةِ بينهما أَربعون سنةً، وليأتِيَنّ عليه يومٌ وهو كَظِيظُ الزِّحام، ولقد رأيتُني وإني لَسابعُ سبعةٍ مع رسول الله ﷺ ما لنا طعامٌ إلَّا وَرَقُ الشجر حتى قَرَحَتْ أشْداقُنا، وإني التَقطْتُ بُرْدةً فشَقَقْتُها بيني وبين سعد بن أبي وَقّاص فارسِ الإسلام، فاتَّزرتُ بنصفِها واتَّزرَ سعدٌ بنصفِها، وما أصبحَ منا اليومَ أحدٌ حيٌّ إلَّا أصبحَ أميرَ مِضْرٍ من الأمصار، وإنني أعوذُ بالله أن أكونَ في نَفْسي عظيمًا، وعند الله صغيرًا، وإنها لم تكن نُبوّةٌ قَطُّ إلَّا تناقَصَتْ حتى يكون عاقبتُها مُلكًا، وستُجرّبون - أو تَبْلُونَ - الأمراءَ بَعدِي (2). صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5139 - على شرط مسلم
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5139 - على شرط مسلم
It is narrated from Khalid bin Umayr al-Adawi that Sayyiduna Utbah bin Ghazwan (may Allah be pleased with him) delivered a sermon to us. He praised Allah and extolled Him, then said: "To proceed: Indeed, this world has announced its end and is turning its back and departing swiftly. Nothing of it remains except as much as the water left at the bottom of a vessel, which its owner pours out. And you are surely going to move from here to an abode (the Hereafter) that will never pass away, so move there with the best of the deeds available to you. For it has been mentioned to us that a stone will be thrown from the edge of Hell and it will keep falling in it for seventy years without reaching its bottom; and by Allah, it will certainly be filled. Are you amazed (at its vastness)? And it has also been mentioned to us that between the two leaves of a gate of Paradise there is a distance of forty years, and a day will surely come upon it when it will be packed full (with the multitude of people). And I saw myself as the seventh of seven people to embrace Islam with the Messenger of Allah (peace and blessings be upon him); we had nothing to eat except the leaves of trees, until the corners of our mouths became sore (from eating them). I found a cloak, so I tore it and divided it between myself and Sa'd bin Abi Waqqas, the horseman of Islam. I used half of it as a waist-wrapper, and Sa'd also made half of it his waist-wrapper. And today there is not one of us still alive except that he has become the ruler (governor) of one of the cities. And I seek refuge with Allah from being great in my own eyes and small in the sight of Allah. And there has never been a prophethood except that it diminished (gradually) until its end became kingship, and you will come to know (the truth of my words) by seeing the rulers who come after me."
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs did not record it.
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) إسناده صحيح. أبو نعيم: هو الفضل بن دُكين. وهو في "مسند أحمد" 29/ (17574) و 34/ (20609) مختصرًا دون ذكر الحجر والمصراعين والبُردة وما بعدها.
Grading: (2) Its chain is "sahih". (The narrator) "Abu Nu'aym" refers to al-Fadl bin Dukayn.
Reference / Source: It is in the Musnad of Ahmad [29/(17574) and 34/(20609)] in abridged form, without mention of the stone, the two leaves (of the gate of Paradise), the cloak, and what follows.
وأخرجه مختصرًا بذكر الحجر الذي يُلقى في جهنم: الترمذيُّ (2575) من طريق الحسن البصري، قال: قال عتبة بن غزوان على منبرنا هذا منبر البصرة، عن النبي ﷺ، هكذا رفعه إلى النبي ﷺ، وقال الترمذي: لا نعرف للحسن سماعًا من عتبة بن غزوان، وإنما قَدِم عتبةُ بن غزوان البصرة زمن عمر، ووُلِدَ الحسن لسنتين بقيتا من خلافة عمر. قلنا: ورفعه وهمٌ، فإنَّ المحفوظ أنَّ عُتبة بن غزوان قال فيه: فإنه قد ذُكر لنا … فذكره، وفي رواية: فلقد بلغني أنَّ الحجر … فلم يُصرِّح فيه عتبة بن غزوان بالرفع، وإن كان مثلُه له حكم الرفع إذ لا يُقال بالرأي والاجتهاد.
Reference / Source: Al-Tirmidhi (2575) recorded it in abridged form with mention of the stone that is thrown into Hell, via al-Hasan al-Basri, who said: 'Utbah bin Ghazwan said on this pulpit of ours (the pulpit of Basrah), narrating from the Prophet (peace and blessings be upon him)... (thus he narrated it as "marfu'", attributed to the Prophet (peace and blessings be upon him)).
Technical note / Defect ('illah): Imam al-Tirmidhi said: "We do not know that al-Hasan heard from 'Utbah bin Ghazwan; 'Utbah came to Basrah in the time of 'Umar (may Allah be pleased with him), and al-Hasan was born when two years of 'Umar's caliphate remained." We say: its being "marfu'" is an error. What is "mahfuz" is that 'Utbah bin Ghazwan said in it: "It has been mentioned to us..." or in one narration: "It has reached me that the stone..." He did not explicitly say it was marfu' (the words of the Prophet (peace and blessings be upon him)), although such a statement has the ruling of "marfu'", since it cannot be said on the basis of opinion and ijtihad.
قوله: آذنت بصرم، معناه: أعلمت بانقطاع.
Note / Clarification: The meaning of his words "آذنت بصرم" is: it (the world) has announced its ending (cessation).
وقوله: حَذَّاء، معناه: منقطعة ومنفصلة.
Note / Clarification: "حَذَّاء" means: cut off, separated (passing swiftly).
والصُّبابة: الماء القليل الذي يبقى في الإناء ونحوه.
Note / Clarification: "الصُّبابة": the small amount of water left over in a vessel or the like.
والشَّفير: الحافَة والجانب.
Note / Clarification: "الشَّفير": edge and side.
وقوله: كَظيظ الزحام، أي: الباب، يعني مُمتلئًا.
Note / Clarification: "كَظيظ الزحام": that is, the gate will be packed with the crowd.
وقوله: قَرِحَت أشداقُنا، أي: تَجرّحت من أكل ورق الشجر.
Note / Clarification: "قَرِحَت أشداقُنا": that is, our mouths (the corners of our mouths) became sore from eating the leaves of trees.
وقوله: تَبْلُون، من بَلاه يَبلُوه بَلْوًا: إذا جرّبه.
Note / Clarification: "تَبْلُون": (you will test). It is from "بَلاه يَبلُوه بَلْوًا", said when someone tries or tests something.
Grading: (2) Its chain is "sahih". (The narrator) "Abu Nu'aym" refers to al-Fadl bin Dukayn.
Reference / Source: It is in the Musnad of Ahmad [29/(17574) and 34/(20609)] in abridged form, without mention of the stone, the two leaves (of the gate of Paradise), the cloak, and what follows.
وأخرجه مختصرًا بذكر الحجر الذي يُلقى في جهنم: الترمذيُّ (2575) من طريق الحسن البصري، قال: قال عتبة بن غزوان على منبرنا هذا منبر البصرة، عن النبي ﷺ، هكذا رفعه إلى النبي ﷺ، وقال الترمذي: لا نعرف للحسن سماعًا من عتبة بن غزوان، وإنما قَدِم عتبةُ بن غزوان البصرة زمن عمر، ووُلِدَ الحسن لسنتين بقيتا من خلافة عمر. قلنا: ورفعه وهمٌ، فإنَّ المحفوظ أنَّ عُتبة بن غزوان قال فيه: فإنه قد ذُكر لنا … فذكره، وفي رواية: فلقد بلغني أنَّ الحجر … فلم يُصرِّح فيه عتبة بن غزوان بالرفع، وإن كان مثلُه له حكم الرفع إذ لا يُقال بالرأي والاجتهاد.
Reference / Source: Al-Tirmidhi (2575) recorded it in abridged form with mention of the stone that is thrown into Hell, via al-Hasan al-Basri, who said: 'Utbah bin Ghazwan said on this pulpit of ours (the pulpit of Basrah), narrating from the Prophet (peace and blessings be upon him)... (thus he narrated it as "marfu'", attributed to the Prophet (peace and blessings be upon him)).
Technical note / Defect ('illah): Imam al-Tirmidhi said: "We do not know that al-Hasan heard from 'Utbah bin Ghazwan; 'Utbah came to Basrah in the time of 'Umar (may Allah be pleased with him), and al-Hasan was born when two years of 'Umar's caliphate remained." We say: its being "marfu'" is an error. What is "mahfuz" is that 'Utbah bin Ghazwan said in it: "It has been mentioned to us..." or in one narration: "It has reached me that the stone..." He did not explicitly say it was marfu' (the words of the Prophet (peace and blessings be upon him)), although such a statement has the ruling of "marfu'", since it cannot be said on the basis of opinion and ijtihad.
قوله: آذنت بصرم، معناه: أعلمت بانقطاع.
Note / Clarification: The meaning of his words "آذنت بصرم" is: it (the world) has announced its ending (cessation).
وقوله: حَذَّاء، معناه: منقطعة ومنفصلة.
Note / Clarification: "حَذَّاء" means: cut off, separated (passing swiftly).
والصُّبابة: الماء القليل الذي يبقى في الإناء ونحوه.
Note / Clarification: "الصُّبابة": the small amount of water left over in a vessel or the like.
والشَّفير: الحافَة والجانب.
Note / Clarification: "الشَّفير": edge and side.
وقوله: كَظيظ الزحام، أي: الباب، يعني مُمتلئًا.
Note / Clarification: "كَظيظ الزحام": that is, the gate will be packed with the crowd.
وقوله: قَرِحَت أشداقُنا، أي: تَجرّحت من أكل ورق الشجر.
Note / Clarification: "قَرِحَت أشداقُنا": that is, our mouths (the corners of our mouths) became sore from eating the leaves of trees.
وقوله: تَبْلُون، من بَلاه يَبلُوه بَلْوًا: إذا جرّبه.
Note / Clarification: "تَبْلُون": (you will test). It is from "بَلاه يَبلُوه بَلْوًا", said when someone tries or tests something.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5220
