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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)
إِرَادَةُ أَبِي جَهْلٍ إِيذَاءَ النَّبِيِّ وَحِفْظَانُهُ مِنَ اللَّهِ
Abu Jahl intending to harm the Prophet (peace and blessings be upon him) and Allah protecting him
Mustadrak al-Hakim — Hadith 5500
اُردوEn
أخبرني أبو النَّضر محمد بن محمد بن يوسف، حدثنا عثمان بن سعيد الدارمي، حدثنا عَبد الله بن صالح، حدثني الليث بن سعد، عن إسحاق بن عبد الله بن أبي فَرْوة، عن أبَان بن صالح، عن علي بن عبد الله بن عباس، عن أبيه، عن عباس بن عبد المُطّلب، قال: كنتُ يومًا في المسجد فأقبل أبو جَهْل فقال: إِنَّ اللَّهِ عَلَيَّ إِن رأيتُ محمدًا ساجدًا أن أطأَ على رَقَبَتِه، فخرجتُ على رسول الله ﷺ حتى دخلتُ عليه، فأخبرتُه بقول أبي جَهْل، فخرج غَضْبانَ (2) حتى جاء المسجِد، فعَجَلَ أَن يَدخُلَ من الباب فاقتحَمَ الحائطَ، فقلت: هذا يومُ شَرٍّ فاتَّزَرْتُ ثم اتَّبَعْتُه، فدخلَ رسولُ الله ﷺ وهو يقرأ: ﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (1) خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ﴾، فلما بلغَ شأنَ أبي جَهْل: ﴿كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى (6) أَنْ رَآهُ اسْتَغْنَى﴾، قال إنسانٌ لأبي جهل: يا أبا الحَكَم، هذا محمد، فقال أبو جهل: ألا تَرَونَ ما أَرى، والله لقد سُدَّ أُفُقُ السماءِ عَليَّ، فلما بلغ رسول الله ﷺ آخرَ السورةِ سَجَدَ (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5413 - فيه عبد الله بن صالح وليس بعمدة وإسحاق بن عبد الله بن أبي فروة وهو متروك
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5413 - فيه عبد الله بن صالح وليس بعمدة وإسحاق بن عبد الله بن أبي فروة وهو متروك
It is narrated from Sayyiduna al-Abbas bin Abd al-Muttalib (may Allah be pleased with him) that he said: One day I was in the Masjid when Abu Jahl came and said: "By Allah, if I see Muhammad in prostration, I will trample on his neck." I went to the Messenger of Allah (peace and blessings be upon him) and informed him of what Abu Jahl had said. He (peace and blessings be upon him) came out in a state of anger and came to the Masjid. He (peace and blessings be upon him) was in such a hurry to enter that, rather than the door, he leapt over the wall and went in. I said (to myself): Today is a day of some great trial. So I tightened my waist-wrapper and followed him (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) entered and recited these verses: "Read in the name of your Lord who created. He created man from a clinging clot" [Surah al-Alaq: 1-2]. When he (peace and blessings be upon him) reached the verse concerning Abu Jahl: "No! Indeed, man transgresses, because he sees himself self-sufficient" [Surah al-Alaq: 6-7], a man said to Abu Jahl: O Abu al-Hakam, this is Muhammad (peace and blessings be upon him). Abu Jahl said: Do you not see what I see? By Allah, all the paths of the horizon of the sky have been blocked for me. Then when the Messenger of Allah (peace and blessings be upon him) reached the end of the surah, he (peace and blessings be upon him) prostrated.
This hadith has a sahih (authentic) chain of transmission, but the two Shaykhs did not record it.
This hadith has a sahih (authentic) chain of transmission, but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) في النسخ الخطية: غضبانًا، مصروفًا، وهي لغة بني أسد، لأنهم يؤنثونه بالتاء يقولون: غضبانة، فيصرفون ما كان مؤنثه على وزن فعلانة، وسائر العرب يؤنثونه لوزن فَعْلى، فيقولون: غَضْبي، فيمنعون من الصرف ما كان مؤنثه على وزن فعلى، فهو اللغة العالية، وانظر "شرح الكافية الشافية" لابن مالك 3/ 1441، و"شرح التصريح على التوضيح" لخالد الأزهري 2/ 322 - 323.
Note / Clarification: In the manuscripts the word is written "ghadbanan" (declinable, with tanwin). This is the dialect of "Banu Asad", because they form its feminine with a "ta'" and say "ghadbanah", so they treat as declinable any noun whose feminine comes on the pattern "fa'lanah". All the other Arabs form its feminine on the pattern "fa'la" and say "ghadba", so they treat as indeclinable any noun whose feminine is on the pattern "fa'la", and this is the "higher" (most eloquent) dialect. For further detail see Ibn Malik's "Sharh al-Kafiyah al-Shafiyah" 3/ 1441 and Khalid al-Azhari's "Sharh al-Tasrih 'ala al-Tawdih" 2/ 322-323.
(1) إسناده ضعيف جدًّا، قال الذهبي في "تلخيصه": فيه عبد الله بن صالح ليس بعُمدة، وإسحاق بن عبد الله بن أبي فروة، وهو متروك. قلنا: عبد الله بن صالح متابع، فيبقى الشأن في إسحاق الفروي، وله طرق أخرى عن ابن عباس لكن ليس فيها ذكر العباس، ولا السجود في آخر قراءة سورة العلق. وصحَّ أيضًا نحو هذه القصة من حديث أبي هريرة وليس فيه ذكر العباس ولا السجود كذلك.
Grading: Its chain is "da'if jiddan" (very weak).
Technical note / Defect ('illah): Al-Hafiz al-Dhahabi said in "al-Talkhis": It contains "Abdullah bin Salih", who is not reliable, and "Ishaq bin Abdullah bin Abi Farwah", who is "matruk". We (the editors) say: Abdullah bin Salih has been corroborated, so the real problem remains "Ishaq al-Farwi".
Details of the narration: There are other routes of it from Ibn 'Abbas (may Allah be pleased with him), but they do not mention al-'Abbas (may Allah be pleased with him), nor the prostration at the end of the recitation of Surat al-'Alaq. Also, a story similar to this is authentically established from the hadith of Abu Hurayrah (may Allah be pleased with him), and it likewise does not mention al-'Abbas (may Allah be pleased with him) or the prostration.
وأخرجه البيهقي في "دلائل النبوة" 2/ 191 عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Imam al-Bayhaqi recorded this narration in "Dala'il al-Nubuwwah" 2/ 191 from Abu Abdullah al-Hakim with this same chain.
وأخرجه البزار (1324) عن عمر بن الخطّاب السِّجِستاني، والطبراني في "الأوسط" (8691) عن مُطّلب بن شعيب، كلاهما عن عبد الله بن صالح، به.
Reference / Source: It was recorded by al-Bazzar (1324) from 'Umar bin al-Khattab al-Sijistani, and by al-Tabarani in "al-Awsat" (8691) from Muttalib bin Shu'ayb; both of them ('Umar and Muttalib) narrate it from Abdullah bin Salih with this same chain.
وأخرجه عبد الله بن وهب في قسم علوم القرآن من "تفسيره" 3/ (212)، ومن طريقه أخرجه المستغفري في "فضائل القرآن" (1369)، وابن سيِّد الناس في "عيون الأثر" 1/ 121 عن الليث بن سعد، به.
Reference / Source: It was recorded by Abdullah bin Wahb in the "Ulum al-Qur'an" section of his Tafsir 3/ (212), and through him by al-Mustaghfiri in "Fada'il al-Qur'an" (1369) and Ibn Sayyid al-Nas in "'Uyun al-Athar" 1/ 121, from al-Layth bin Sa'd with this same chain.
وأخرجه مختصرًا أحمد 5/ (2225) و (2226) و (3483)، والبخاري (4958)، والترمذي (3348)، والنسائي (10995) و (11621) من طريق عبد الكريم الجزري، عن عكرمة، عن ابن عباس، قال: قال أبو جهل: لئن رأيت محمدًا يصلي عند الكعبة لأطأنَّ على عنقه، فبلغ ذلك النبي ﷺ فقال: "لو فَعَلَه لأخذته الملائكة عيانًا".
Reference / Source: This narration was recorded in brief by Imam Ahmad [5/ (2225), (2226), (3483)], Imam al-Bukhari (4958), al-Tirmidhi (3348) and al-Nasa'i [(10995), (11621)] via Abd al-Karim al-Jazari, from 'Ikrimah, from Ibn 'Abbas (may Allah be pleased with him).
Details of the narration: Ibn 'Abbas (may Allah be pleased with him) narrates that Abu Jahl said: "If I see Muhammad (peace and blessings be upon him) praying at the Ka'bah, I will trample on his neck (Allah forbid)." This reached the Prophet (peace and blessings be upon him) and he said: "Had he done it, the angels would have seized him openly before everyone's eyes."
وتقدَّم نحوه عند المصنف برقم (3851) من طريق داود بن أبي هند عن عكرمة عن ابن عباس.
Details of the narration: A similar narration has already passed with the author (al-Hakim) under hadith number (3851) via Dawud bin Abi Hind, from 'Ikrimah, from Ibn 'Abbas (may Allah be pleased with him).
وله طريق ثالثة عن ابن عباس عند الطبري في "تفسيره" 30/ 257، والطبراني في "الكبير" 12/ (12693)، وفي "الأوسط" (8398) من طريق يونس بن أبي إسحاق السَّبيعي، قال الطبري والطبراني في "الكبير": عن الوليد بن العيزار عن ابن عباس، وقال الطبراني في "الأوسط": عن العيزار بن حُريث، عن ابن عباس. والعيزار له رواية وسماع من ابن عباس، وأما ابنه الوليد فيروي عن ابن عباس بواسطة، فإذا صحَّ ذكر العَيزار بن حُريث فإسناده حسنٌ.
Corroborating chains and supporting reports: There is also a third route from Ibn 'Abbas (may Allah be pleased with him), found in the "Tafsir" of Ibn Jarir al-Tabari 30/ 257, and in al-Tabarani's "al-Kabir" 12/ (12693) and "al-Awsat" (8398), via Yunus bin Abi Ishaq al-Sabi'i. Al-Tabari and al-Tabarani (in "al-Kabir") say it is "al-Walid bin al-'Ayzar from Ibn 'Abbas", whereas al-Tabarani in "al-Awsat" says it is "al-'Ayzar bin Hurayth from Ibn 'Abbas".
Technical note / Defect ('illah): Al-'Ayzar bin Hurayth's narration from and hearing of Ibn 'Abbas (may Allah be pleased with him) is established, but his son "al-Walid" narrates from Ibn 'Abbas (may Allah be pleased with him) through an intermediary. So if the mention of "al-'Ayzar bin Hurayth" (in the chain) is proven correct, then this chain is "hasan" (acceptable).
وله طريق رابعة عن ابن عباس عند ابن إسحاق في "السيرة النبوية" كما في "سيرة ابن هشام" 1/ 295، ومن طريقه أخرجه أبو نعيم في "دلائل النبوة" (156)، والبيهقي في "دلائل النبوة" 2/ 190 قال: حدثني بعض أهل العلم، عن سعيد بن جبير وعكرمة، عن ابن عباس. وهذا إسناد حسن لولا إبهام شيخ ابن إسحاق.
Corroborating chains and supporting reports: The fourth route from Ibn 'Abbas (may Allah be pleased with him) is in Ibn Ishaq's "al-Sirah al-Nabawiyyah", as mentioned in "Sirat Ibn Hisham" 1/ 295, and through him Abu Nu'aym recorded it in "Dala'il al-Nubuwwah" (156) and al-Bayhaqi in "Dala'il al-Nubuwwah" 2/ 190. [Ibn Ishaq] says: "Some people of knowledge narrated to me from Sa'id bin Jubayr and 'Ikrimah, from Ibn 'Abbas (may Allah be pleased with him)."
Grading: This chain would have been "hasan" were it not that Ibn Ishaq's shaykh (teacher) is unnamed (unknown).
ويشهد له حديث أبي هريرة عند أحمد 14 / (8831)، ومسلم (2797)، والنسائي (11619) و (11948)، وابن حبان (6571).
Corroborating chains and supporting reports: A "shahid" (supporting report) for this narration is the hadith of Abu Hurayrah (may Allah be pleased with him), narrated in Musnad Ahmad 14/ (8831), Sahih Muslim (2797), al-Nasa'i [(11619), (11948)] and Sahih Ibn Hibban (6571).
Note / Clarification: In the manuscripts the word is written "ghadbanan" (declinable, with tanwin). This is the dialect of "Banu Asad", because they form its feminine with a "ta'" and say "ghadbanah", so they treat as declinable any noun whose feminine comes on the pattern "fa'lanah". All the other Arabs form its feminine on the pattern "fa'la" and say "ghadba", so they treat as indeclinable any noun whose feminine is on the pattern "fa'la", and this is the "higher" (most eloquent) dialect. For further detail see Ibn Malik's "Sharh al-Kafiyah al-Shafiyah" 3/ 1441 and Khalid al-Azhari's "Sharh al-Tasrih 'ala al-Tawdih" 2/ 322-323.
(1) إسناده ضعيف جدًّا، قال الذهبي في "تلخيصه": فيه عبد الله بن صالح ليس بعُمدة، وإسحاق بن عبد الله بن أبي فروة، وهو متروك. قلنا: عبد الله بن صالح متابع، فيبقى الشأن في إسحاق الفروي، وله طرق أخرى عن ابن عباس لكن ليس فيها ذكر العباس، ولا السجود في آخر قراءة سورة العلق. وصحَّ أيضًا نحو هذه القصة من حديث أبي هريرة وليس فيه ذكر العباس ولا السجود كذلك.
Grading: Its chain is "da'if jiddan" (very weak).
Technical note / Defect ('illah): Al-Hafiz al-Dhahabi said in "al-Talkhis": It contains "Abdullah bin Salih", who is not reliable, and "Ishaq bin Abdullah bin Abi Farwah", who is "matruk". We (the editors) say: Abdullah bin Salih has been corroborated, so the real problem remains "Ishaq al-Farwi".
Details of the narration: There are other routes of it from Ibn 'Abbas (may Allah be pleased with him), but they do not mention al-'Abbas (may Allah be pleased with him), nor the prostration at the end of the recitation of Surat al-'Alaq. Also, a story similar to this is authentically established from the hadith of Abu Hurayrah (may Allah be pleased with him), and it likewise does not mention al-'Abbas (may Allah be pleased with him) or the prostration.
وأخرجه البيهقي في "دلائل النبوة" 2/ 191 عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Imam al-Bayhaqi recorded this narration in "Dala'il al-Nubuwwah" 2/ 191 from Abu Abdullah al-Hakim with this same chain.
وأخرجه البزار (1324) عن عمر بن الخطّاب السِّجِستاني، والطبراني في "الأوسط" (8691) عن مُطّلب بن شعيب، كلاهما عن عبد الله بن صالح، به.
Reference / Source: It was recorded by al-Bazzar (1324) from 'Umar bin al-Khattab al-Sijistani, and by al-Tabarani in "al-Awsat" (8691) from Muttalib bin Shu'ayb; both of them ('Umar and Muttalib) narrate it from Abdullah bin Salih with this same chain.
وأخرجه عبد الله بن وهب في قسم علوم القرآن من "تفسيره" 3/ (212)، ومن طريقه أخرجه المستغفري في "فضائل القرآن" (1369)، وابن سيِّد الناس في "عيون الأثر" 1/ 121 عن الليث بن سعد، به.
Reference / Source: It was recorded by Abdullah bin Wahb in the "Ulum al-Qur'an" section of his Tafsir 3/ (212), and through him by al-Mustaghfiri in "Fada'il al-Qur'an" (1369) and Ibn Sayyid al-Nas in "'Uyun al-Athar" 1/ 121, from al-Layth bin Sa'd with this same chain.
وأخرجه مختصرًا أحمد 5/ (2225) و (2226) و (3483)، والبخاري (4958)، والترمذي (3348)، والنسائي (10995) و (11621) من طريق عبد الكريم الجزري، عن عكرمة، عن ابن عباس، قال: قال أبو جهل: لئن رأيت محمدًا يصلي عند الكعبة لأطأنَّ على عنقه، فبلغ ذلك النبي ﷺ فقال: "لو فَعَلَه لأخذته الملائكة عيانًا".
Reference / Source: This narration was recorded in brief by Imam Ahmad [5/ (2225), (2226), (3483)], Imam al-Bukhari (4958), al-Tirmidhi (3348) and al-Nasa'i [(10995), (11621)] via Abd al-Karim al-Jazari, from 'Ikrimah, from Ibn 'Abbas (may Allah be pleased with him).
Details of the narration: Ibn 'Abbas (may Allah be pleased with him) narrates that Abu Jahl said: "If I see Muhammad (peace and blessings be upon him) praying at the Ka'bah, I will trample on his neck (Allah forbid)." This reached the Prophet (peace and blessings be upon him) and he said: "Had he done it, the angels would have seized him openly before everyone's eyes."
وتقدَّم نحوه عند المصنف برقم (3851) من طريق داود بن أبي هند عن عكرمة عن ابن عباس.
Details of the narration: A similar narration has already passed with the author (al-Hakim) under hadith number (3851) via Dawud bin Abi Hind, from 'Ikrimah, from Ibn 'Abbas (may Allah be pleased with him).
وله طريق ثالثة عن ابن عباس عند الطبري في "تفسيره" 30/ 257، والطبراني في "الكبير" 12/ (12693)، وفي "الأوسط" (8398) من طريق يونس بن أبي إسحاق السَّبيعي، قال الطبري والطبراني في "الكبير": عن الوليد بن العيزار عن ابن عباس، وقال الطبراني في "الأوسط": عن العيزار بن حُريث، عن ابن عباس. والعيزار له رواية وسماع من ابن عباس، وأما ابنه الوليد فيروي عن ابن عباس بواسطة، فإذا صحَّ ذكر العَيزار بن حُريث فإسناده حسنٌ.
Corroborating chains and supporting reports: There is also a third route from Ibn 'Abbas (may Allah be pleased with him), found in the "Tafsir" of Ibn Jarir al-Tabari 30/ 257, and in al-Tabarani's "al-Kabir" 12/ (12693) and "al-Awsat" (8398), via Yunus bin Abi Ishaq al-Sabi'i. Al-Tabari and al-Tabarani (in "al-Kabir") say it is "al-Walid bin al-'Ayzar from Ibn 'Abbas", whereas al-Tabarani in "al-Awsat" says it is "al-'Ayzar bin Hurayth from Ibn 'Abbas".
Technical note / Defect ('illah): Al-'Ayzar bin Hurayth's narration from and hearing of Ibn 'Abbas (may Allah be pleased with him) is established, but his son "al-Walid" narrates from Ibn 'Abbas (may Allah be pleased with him) through an intermediary. So if the mention of "al-'Ayzar bin Hurayth" (in the chain) is proven correct, then this chain is "hasan" (acceptable).
وله طريق رابعة عن ابن عباس عند ابن إسحاق في "السيرة النبوية" كما في "سيرة ابن هشام" 1/ 295، ومن طريقه أخرجه أبو نعيم في "دلائل النبوة" (156)، والبيهقي في "دلائل النبوة" 2/ 190 قال: حدثني بعض أهل العلم، عن سعيد بن جبير وعكرمة، عن ابن عباس. وهذا إسناد حسن لولا إبهام شيخ ابن إسحاق.
Corroborating chains and supporting reports: The fourth route from Ibn 'Abbas (may Allah be pleased with him) is in Ibn Ishaq's "al-Sirah al-Nabawiyyah", as mentioned in "Sirat Ibn Hisham" 1/ 295, and through him Abu Nu'aym recorded it in "Dala'il al-Nubuwwah" (156) and al-Bayhaqi in "Dala'il al-Nubuwwah" 2/ 190. [Ibn Ishaq] says: "Some people of knowledge narrated to me from Sa'id bin Jubayr and 'Ikrimah, from Ibn 'Abbas (may Allah be pleased with him)."
Grading: This chain would have been "hasan" were it not that Ibn Ishaq's shaykh (teacher) is unnamed (unknown).
ويشهد له حديث أبي هريرة عند أحمد 14 / (8831)، ومسلم (2797)، والنسائي (11619) و (11948)، وابن حبان (6571).
Corroborating chains and supporting reports: A "shahid" (supporting report) for this narration is the hadith of Abu Hurayrah (may Allah be pleased with him), narrated in Musnad Ahmad 14/ (8831), Sahih Muslim (2797), al-Nasa'i [(11619), (11948)] and Sahih Ibn Hibban (6571).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5500
