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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)
إِنْشَادُ الْعَبَّاسِ فِي مَدْحِ النَّبِيِّ بِحَضْرَتِهِ
Al-Abbas (may Allah be pleased with him) reciting poetry in praise of the Prophet (peace and blessings be upon him) in his presence
Mustadrak al-Hakim — Hadith 5504
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا أبو البَخْتَري عبد الله بن محمد ابن شاكر، حدثنا زكريا بن يحيى الخَزّاز، حدثنا عمُّ أبي زَحْرُ بن حِصن، عن جده حُميد بن مُنهب، قال: سمعت جَدّي خُرَيم بن أوس بن حارثة بن لأم يقول: هاجرتُ إلى رسول الله ﷺ مُنصَرَفَه من تَبُوك، فأسلمتُ، فسمعتُ العباسَ بن عبد المطلب يقول: يا رسول الله، إني أريد أن أمتَدِحَك، فقال رسول الله ﷺ: "قُلْ، لا يَفْضُضِ اللَّهُ فَاكَ"، قال: فقال العباس: من قَبلِها طِيبتَ في الظِّلالِ وفي … مستودع حين يُخصَفُ الوَرَقُ ثم هبطت البلاد لا بَشَرٌ … أنت ولا مُضغةٌ ولا عَلَقُ بَل نُطْفةٌ تَركَبُ السَّفِينَ وقد … أَلْجَمَ نَسْرًا وأهلَه الغَرَقُ تُنقَلُ مِن صالبٍ إلى رَحِمٍ … إذا مَضَى عالمٌ بدا طَبَقُ حتّى احتوى بيتُك المُهَيمِنُ مِن … خِنْدِفَ عَلْياءَ تحتَها النُّطُقُ وأنت لما وُلِدتَ أشرقَتِ ال … أرضُ وضاءَتْ بِنُورِكَ الأُفُقُ فنحنُ في ذلك الضياءِ وفي الن … نُورِ وَسُبْلِ الرَّشادِ نَحْتَرِقُ (1)
هذا حديث تَفرَّد به رواتُه الأعرابُ عن آبائهم، وأمثالُهم من الرواة لا يُضعَّفُون.
هذا حديث تَفرَّد به رواتُه الأعرابُ عن آبائهم، وأمثالُهم من الرواة لا يُضعَّفُون.
It is narrated from Sayyiduna Khuraym bin Aws bin Harithah bin Lam (may Allah be pleased with him) that he said: I emigrated to the Messenger of Allah (peace and blessings be upon him) on his return from the Battle of Tabuk and accepted Islam. Then I heard Sayyiduna al-Abbas bin Abd al-Muttalib (may Allah be pleased with him) say: O Messenger of Allah, I wish to compose praise of you. The Messenger of Allah (peace and blessings be upon him) said: "Say it, may Allah keep your mouth sound." At this al-Abbas (may Allah be pleased with him) said (in verse): "Before this (coming into the world) you were pure in the shades and in that place of safekeeping when leaves were being stitched together (upon Adam and Eve in Paradise). Then you descended to the earth, being at that time neither a human, nor a lump of flesh, nor a clot of blood. Rather you were a drop of seed that rode in the Ark, while the flood had bridled Nasr (the idol) and its worshippers. You were moved from one loin to another womb; whenever one world (generation) passed, another layer appeared. Until your eminent house attained that height of (the tribe of) Khindif beneath which were many ranks. And when you were born, the earth shone and the horizon was lit by your light. So we are travelling in that radiance, that light, and the paths of guidance."
These Bedouin (desert-dwelling) narrators are alone in narrating this hadith from their fathers, and narrators like them are not declared weak.
These Bedouin (desert-dwelling) narrators are alone in narrating this hadith from their fathers, and narrators like them are not declared weak.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده محتمل للتحسين إن شاء الله، كما مضي بيانه برقم (5382).
Grading: (1) This chain can possibly be considered hasan, if Allah wills, as was explained earlier under number (5382).
وأخرجه البيهقي في "دلائل النبوة" 5/ 268 - 269 عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Imam al-Bayhaqi reported it in "Dala'il al-Nubuwwah" (5/ 268-269) from Abu Abdullah al-Hakim with this same chain.
وهو في "جزء أبي السُّكين زكريا بن يحيى" كما في "البداية والنهاية" لابن كثير 3/ 368، ومن طريقه أخرجه ابن قتيبة في "غريب الحديث" 1/ 359، وأبو بكر الشافعي في "الغيلانيات" (285)، والطبراني في "الكبير" (4167)، وابن مَنْدَه في "معرفة الصحابة" ص 520 - 521، وأبو نعيم في معرفة الصحابة (2520)، والخطيب في "الأسماء المبهمة" ص 449، وابن عساكر 3/ 409 - 410، وابن الجوزي في "المنتظم" 3/ 371، وابن الأثير في "أسد الغابة" 1/ 606، وشرف الدين الدمياطي في الأول من "معجم شيوخه" (23).
Reference / Source: This narration is found in "Juz' Abi al-Sukayn Zakariyya bin Yahya", as mentioned in Ibn Kathir's "al-Bidayah wa al-Nihayah" (3/ 368). Through him it was narrated by Ibn Qutaybah in "Gharib al-Hadith" (1/ 359), Abu Bakr al-Shafi'i in "al-Ghaylaniyyat" (285), al-Tabarani in "al-Kabir" (4167), Ibn Mandah in "Ma'rifat al-Sahabah" (p. 520-521), Abu Nu'aym in "Ma'rifat al-Sahabah" (2520), al-Khatib al-Baghdadi in "al-Asma' al-Mubhamah" (p. 449), Ibn 'Asakir (3/ 409-410), Ibn al-Jawzi in "al-Muntazam" (3/ 371), Ibn al-Athir in "Usd al-Ghabah" (1/ 606) and Sharaf al-Din al-Dimyati in the first part of his "Mu'jam Shuyukh" (23).
قوله: طبتَ في الظلال، أي: ظلال الجنة تحت أشجارها حين كان في صلب آدم.
Note / Clarification: The phrase "tibta fi al-zilal" means: (you were pure in) the shades of the trees of Paradise, i.e. when you were (as light) in the loins of Adam (peace be upon him).
ومستودَع: يُحتمل أن يكون الرحم، ويُحتمل موضع آدم وحواء الذي أُودِعا فيه من الجنة وهما يخصفان الوَرَق.
Note / Clarification: The word "mustawda'" (place of deposit) may mean the mother's womb, and it may also mean the place in Paradise where Adam and Hawwa' (peace be upon them) were placed when they were stitching leaves over themselves.
وقوله: ثم هبطت البلاد، أي: بهبوط أبيك وأنت حينئذٍ في صُلبه. لا بَشَرٌ، أي: لم تكن في الخلق يومئذٍ بشرًا.
Note / Clarification: The phrase "thumma habatta al-bilad" (then you descended to the lands) means through the descent of your father (Adam, peace be upon him), while you were at that time in his loins. "La basharun" means that at that time you were not yet in human form in creation.
ولا مضغة: وهي القطعة من اللحم بقدر ما يُمضَغ.
Note / Clarification: "Wa la mudghatun" means nor were you a mudghah (lump of flesh); mudghah is a piece of flesh the size of what can be chewed.
ولا عَلَق: وهو الدم الجامد الغليظ، بل كنت نطفةً وهو الماء الذي يكون منه الولد في صُلب نوح لم ينتقل بعدُ في هذه المراتب التي ينتقل فيها الجنين، ثم تركب سفينة بركوب نُوح فيها.
Note / Clarification: "Wa la 'alaqun" (nor were you an 'alaqah); 'alaq is thick congealed blood. Rather, you were a nutfah (the fluid from which offspring is formed) in the loins of Nuh (peace be upon him), which had not yet moved through the stages through which the foetus passes. Then you rode the ark by virtue of Nuh (peace be upon him) boarding it.
وقوله: السَّفين، جاء أنه لغة في السفينة، والمشهور أنه جمع سفائن.
Note / Clarification: About the word "al-safin" it has been said that it is a dialectal form of "safinah" itself, while the well-known view is that it is the plural (like "safa'in").
وقوله: وقد ألجمَ نسرًا وأهلَه الغَرَقُ، أي: نجوت مع أبيك نوح من الغرق وغَرِق نَسْرٌ صنمُ قوم نوح، وإلجام الغَرَق كناية عن وصول الماء إلى أفواههم التي هي موضع اللجام.
Note / Clarification: The phrase "wa qad aljama nasran wa ahlahu al-gharaqu" means that you were saved from drowning with your father Nuh (peace be upon him), while "Nasr", the idol of the people of Nuh, and its worshippers drowned. "Iljam al-gharaq" (the flood bridling them) is an idiom meaning that the water reached their mouths, which is the place of the bridle.
وقوله: تُنقل من صالب إلى رحم، الصالب: الصُّلب، وهو كل شيء من الظهر فيه فقار.
Note / Clarification: The phrase "tunqalu min salibin ila rahimin": here "salib" means "sulb" (back / loins), which is the part of the back that has vertebrae.
والعالم: القرنُ من الناس: الجماعة من الناس، لأنهم يطبقون الأرض ثم ينقرضون ويأتي طبق آخر.
Note / Clarification: "Al-'alam" here means a generation or group of people (al-qarn), because they fill the earth, then pass away, and another layer comes in their place.
وقوله: احتوي، أي: استوى وغَلَب.
Note / Clarification: The word "ihtawa" means: it prevailed and overcame.
وبيتُك، أي: شرفُك ومجدُك.
Note / Clarification: "Baytuka" means your honour and glory.
وأما خِنْدِف فهي ست قبائل أشرفها قريش، وهي امرأة اليأس بن مضر، واسمها ليلى، نُسِبوا إليها.
Note / Clarification: As for "Khindif", these are six tribes, the most noble of which is Quraysh. She was the wife of Ilyas bin Mudar, and her name was Layla; these tribes are attributed to her.
والنُّطُق: في الأصل جمع نطاق، وهو ما تشدّ به المرأة وسطها فوق الثياب، والمعنى: أنك أعلى قومك نسبًا وهم دونك كالنطاق لك. أو أنه أراد العفاف، من لبس المرأة النطاق، أي: تحتها العفاف والحسبُ. أو أنه يعني بالنُّطُق المتكلمين جمع ناطق، أي: إن كل خطيب في العرب دون خطباء قومك.
Note / Clarification: "Al-nutuq": originally this is the plural of "nitaq", the cloth that a woman ties around her waist over her clothes. Its meaning is that you are higher in lineage than your people and they are below you like a waistband (nitaq). Or it refers to "chastity and purity", as with a woman wearing a nitaq, i.e. beneath this lineage lie chastity and noble descent. Or else "nutuq" means speakers (orators), as the plural of "natiq", i.e. every orator among the Arabs is below the orators of your people.
انظر "المعاني الكبير" لابن قتيبة 1/ 557 - 558، و"جامع الآثار" لابن ناصر الدين الدمشقي 2/ 307 - 317.
Reference / Source: For further detail see Ibn Qutaybah's "al-Ma'ani al-Kabir" (1/ 557-558) and Ibn Nasir al-Din al-Dimashqi's "Jami' al-Athar" (2/ 307-317).
Grading: (1) This chain can possibly be considered hasan, if Allah wills, as was explained earlier under number (5382).
وأخرجه البيهقي في "دلائل النبوة" 5/ 268 - 269 عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Imam al-Bayhaqi reported it in "Dala'il al-Nubuwwah" (5/ 268-269) from Abu Abdullah al-Hakim with this same chain.
وهو في "جزء أبي السُّكين زكريا بن يحيى" كما في "البداية والنهاية" لابن كثير 3/ 368، ومن طريقه أخرجه ابن قتيبة في "غريب الحديث" 1/ 359، وأبو بكر الشافعي في "الغيلانيات" (285)، والطبراني في "الكبير" (4167)، وابن مَنْدَه في "معرفة الصحابة" ص 520 - 521، وأبو نعيم في معرفة الصحابة (2520)، والخطيب في "الأسماء المبهمة" ص 449، وابن عساكر 3/ 409 - 410، وابن الجوزي في "المنتظم" 3/ 371، وابن الأثير في "أسد الغابة" 1/ 606، وشرف الدين الدمياطي في الأول من "معجم شيوخه" (23).
Reference / Source: This narration is found in "Juz' Abi al-Sukayn Zakariyya bin Yahya", as mentioned in Ibn Kathir's "al-Bidayah wa al-Nihayah" (3/ 368). Through him it was narrated by Ibn Qutaybah in "Gharib al-Hadith" (1/ 359), Abu Bakr al-Shafi'i in "al-Ghaylaniyyat" (285), al-Tabarani in "al-Kabir" (4167), Ibn Mandah in "Ma'rifat al-Sahabah" (p. 520-521), Abu Nu'aym in "Ma'rifat al-Sahabah" (2520), al-Khatib al-Baghdadi in "al-Asma' al-Mubhamah" (p. 449), Ibn 'Asakir (3/ 409-410), Ibn al-Jawzi in "al-Muntazam" (3/ 371), Ibn al-Athir in "Usd al-Ghabah" (1/ 606) and Sharaf al-Din al-Dimyati in the first part of his "Mu'jam Shuyukh" (23).
قوله: طبتَ في الظلال، أي: ظلال الجنة تحت أشجارها حين كان في صلب آدم.
Note / Clarification: The phrase "tibta fi al-zilal" means: (you were pure in) the shades of the trees of Paradise, i.e. when you were (as light) in the loins of Adam (peace be upon him).
ومستودَع: يُحتمل أن يكون الرحم، ويُحتمل موضع آدم وحواء الذي أُودِعا فيه من الجنة وهما يخصفان الوَرَق.
Note / Clarification: The word "mustawda'" (place of deposit) may mean the mother's womb, and it may also mean the place in Paradise where Adam and Hawwa' (peace be upon them) were placed when they were stitching leaves over themselves.
وقوله: ثم هبطت البلاد، أي: بهبوط أبيك وأنت حينئذٍ في صُلبه. لا بَشَرٌ، أي: لم تكن في الخلق يومئذٍ بشرًا.
Note / Clarification: The phrase "thumma habatta al-bilad" (then you descended to the lands) means through the descent of your father (Adam, peace be upon him), while you were at that time in his loins. "La basharun" means that at that time you were not yet in human form in creation.
ولا مضغة: وهي القطعة من اللحم بقدر ما يُمضَغ.
Note / Clarification: "Wa la mudghatun" means nor were you a mudghah (lump of flesh); mudghah is a piece of flesh the size of what can be chewed.
ولا عَلَق: وهو الدم الجامد الغليظ، بل كنت نطفةً وهو الماء الذي يكون منه الولد في صُلب نوح لم ينتقل بعدُ في هذه المراتب التي ينتقل فيها الجنين، ثم تركب سفينة بركوب نُوح فيها.
Note / Clarification: "Wa la 'alaqun" (nor were you an 'alaqah); 'alaq is thick congealed blood. Rather, you were a nutfah (the fluid from which offspring is formed) in the loins of Nuh (peace be upon him), which had not yet moved through the stages through which the foetus passes. Then you rode the ark by virtue of Nuh (peace be upon him) boarding it.
وقوله: السَّفين، جاء أنه لغة في السفينة، والمشهور أنه جمع سفائن.
Note / Clarification: About the word "al-safin" it has been said that it is a dialectal form of "safinah" itself, while the well-known view is that it is the plural (like "safa'in").
وقوله: وقد ألجمَ نسرًا وأهلَه الغَرَقُ، أي: نجوت مع أبيك نوح من الغرق وغَرِق نَسْرٌ صنمُ قوم نوح، وإلجام الغَرَق كناية عن وصول الماء إلى أفواههم التي هي موضع اللجام.
Note / Clarification: The phrase "wa qad aljama nasran wa ahlahu al-gharaqu" means that you were saved from drowning with your father Nuh (peace be upon him), while "Nasr", the idol of the people of Nuh, and its worshippers drowned. "Iljam al-gharaq" (the flood bridling them) is an idiom meaning that the water reached their mouths, which is the place of the bridle.
وقوله: تُنقل من صالب إلى رحم، الصالب: الصُّلب، وهو كل شيء من الظهر فيه فقار.
Note / Clarification: The phrase "tunqalu min salibin ila rahimin": here "salib" means "sulb" (back / loins), which is the part of the back that has vertebrae.
والعالم: القرنُ من الناس: الجماعة من الناس، لأنهم يطبقون الأرض ثم ينقرضون ويأتي طبق آخر.
Note / Clarification: "Al-'alam" here means a generation or group of people (al-qarn), because they fill the earth, then pass away, and another layer comes in their place.
وقوله: احتوي، أي: استوى وغَلَب.
Note / Clarification: The word "ihtawa" means: it prevailed and overcame.
وبيتُك، أي: شرفُك ومجدُك.
Note / Clarification: "Baytuka" means your honour and glory.
وأما خِنْدِف فهي ست قبائل أشرفها قريش، وهي امرأة اليأس بن مضر، واسمها ليلى، نُسِبوا إليها.
Note / Clarification: As for "Khindif", these are six tribes, the most noble of which is Quraysh. She was the wife of Ilyas bin Mudar, and her name was Layla; these tribes are attributed to her.
والنُّطُق: في الأصل جمع نطاق، وهو ما تشدّ به المرأة وسطها فوق الثياب، والمعنى: أنك أعلى قومك نسبًا وهم دونك كالنطاق لك. أو أنه أراد العفاف، من لبس المرأة النطاق، أي: تحتها العفاف والحسبُ. أو أنه يعني بالنُّطُق المتكلمين جمع ناطق، أي: إن كل خطيب في العرب دون خطباء قومك.
Note / Clarification: "Al-nutuq": originally this is the plural of "nitaq", the cloth that a woman ties around her waist over her clothes. Its meaning is that you are higher in lineage than your people and they are below you like a waistband (nitaq). Or it refers to "chastity and purity", as with a woman wearing a nitaq, i.e. beneath this lineage lie chastity and noble descent. Or else "nutuq" means speakers (orators), as the plural of "natiq", i.e. every orator among the Arabs is below the orators of your people.
انظر "المعاني الكبير" لابن قتيبة 1/ 557 - 558، و"جامع الآثار" لابن ناصر الدين الدمشقي 2/ 307 - 317.
Reference / Source: For further detail see Ibn Qutaybah's "al-Ma'ani al-Kabir" (1/ 557-558) and Ibn Nasir al-Din al-Dimashqi's "Jami' al-Athar" (2/ 307-317).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5504
