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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)
صِفَةُ الْعَبَّاسِ عَلَى لِسَانِ ابْنِ عَبَّاسٍ
The description of al-Abbas (may Allah be pleased with him) by Ibn Abbas (may Allah be pleased with them)
Mustadrak al-Hakim — Hadith 5509
اُردوEn
حدثني محمد بن صالح بن هانئ حدثنا الحسين بن الفضل البَجَلي، حدثنا عفان بن مسلم، حدثنا حماد بن سَلَمة، عن ثابت، عن عُقبة بن عبد الغافر، قال: دخل عبدُ الله بن العباس على معاوية بن أبي سفيان، وقد تحلَّقَت عندَه بُطُونُ قُريش، فسأله معاويةُ عن آبائهم إلى أن قال: فما تقولُ في أبيك العباس بن عبد المُطّلب؟ فقال: رَحِم الله أبا الفضل، كان والله عمَّ نَبي الله، وقُرَّةَ عَينِ رسولِ الله، سيد الأعمام والأخدان، جَدَّ الأجداد، وآباؤه الأجوادُ، وأجدادُه الأنجادُ، له عِلمٌ بالأمور، قد زانَه حِلْمٌ، وقد عَلَاهُ فَهُمٌ، كان يَكسِبُ حِيالَهُ كلَّ مُهذَبٍ (1) [صِنديد]، ويجتنب برأيه (2) كلَّ مُخالفٍ رِعْدِيد تَلاشَتِ الأخدانُ عند ذِكْرِ فَضِيلتِه، وتَباعَدَت الأنسابُ عند ذكر عَشيرته، صاحب البيتِ والسِّقاية والنَّسبِ والقرابة، ولِمَ لا يكون كذلك، وكيف لا يكون كذلك ومُدبِّرُ سِياستِه أكرمُ مَن دَبَّ (3)، وأفهَمُ مَن مَشَى من قريشٍ وركب (4).
هذا حديث صحيح على شرط مسلم، ولم يُخرجه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5422 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يُخرجه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5422 - على شرط مسلم
It is narrated from Uqbah bin Abd al-Ghafir that he said: Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) went to Amir Mu'awiyah bin Abi Sufyan (may Allah be pleased with them both), and at that time people of the various clans of Quraysh were sitting around him in a circle. Amir Mu'awiyah (may Allah be pleased with him) asked him about their forefathers, until he asked: What do you say about your father, Abbas bin Abd al-Muttalib? Sayyiduna Ibn Abbas (may Allah be pleased with them both) said: "May Allah Almighty have mercy on Abu al-Fadl (Abbas, may Allah be pleased with him). By Allah! He was the uncle of the Prophet of Allah, the coolness of the eyes of the Messenger of Allah, the chief of uncles and of friends, and the glory of the elders. His forefathers were generous and his ancestors were brave. He had deep knowledge of affairs; forbearance had adorned him and understanding prevailed over him. By his wisdom he would win the devotion of every refined and dignified person, and by his excellent judgement he would keep away from every cowardly and fearful opponent. Before the mention of his virtue the standing of friends faded, and at the mention of his clan other lineages fell behind. He was the custodian of the House of Allah, the one who gave water to the pilgrims, and a man of noble lineage and kinship. And why would he not be so, and how could he not be so, when the one who trained and guided him was that personage (the Messenger of Allah, peace and blessings be upon him) who was the most honoured and the most understanding of all those of Quraysh who walked on the earth or rode?"
This hadith is sahih (authentic) on the condition of Imam Muslim, but he did not record it.
This hadith is sahih (authentic) on the condition of Imam Muslim, but he did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده ضعيف لضعف عبد الأعلى - وهو ابن عامر الثعلبي - غير أنَّ النهي عن سبّ الأموات له شواهد، فهو صحيح لغيره إسرائيل: هو ابن يونس السَّبيعي.
Grading: (1) Its chain is da'if because Abd al-A'la (Ibn 'Amir al-Tha'labi) is weak; however, the prohibition of reviling the dead has supporting reports, so it is "sahih li-ghayrihi" (sahih due to supporting evidence).
Technical note / Defect ('illah): The narrator Isra'il is Ibn Yunus al-Sabi'i.
وأخرجه النسائي (6951) عن أحمد بن سليمان الرهاوي، عن عبيد الله بن موسى، بهذا الإسناد.
Reference / Source: It was narrated by al-Nasa'i (6951) from Ahmad bin Sulayman al-Ruhawi, from 'Ubaydullah bin Musa, with this same chain.
وزاد: فجاء القوم، فقالوا: يا رسول الله، نعوذ بالله من غضبك، استغفر لنا.
Details of the narration: He also reported this addition: "Then the people came and said: O Messenger of Allah, we seek refuge in Allah from your anger; ask forgiveness for us."
وقد تقدَّم مختصرًا برقم (5498) من طريق أحمد بن مهران الأصبهاني عن عبيد الله بن موسى.
Note / Clarification: This narration has already passed in brief under number (5498) via Ahmad bin Mihran al-Asbahani, from 'Ubaydullah bin Musa.
وأخرجه بطوله أحمد 4 / (2734) عن حُجين بن المثنى، عن إسرائيل، به. وزاد مثل زيادة أحمد الرهاوي دون قوله: استغفر لنا.
Reference / Source: Imam Ahmad narrated it in full in his "Musnad" [4/ (2734)] via Hujayn bin al-Muthanna, from Isra'il.
Details of the narration: He added words like the addition of Ahmad al-Ruhawi, except for the words "ask forgiveness for us" (which are not in it).
ولقوله ﷺ: لا تسبُّوا أمواتنا فتؤذوا به الأحياء" شاهدٌ من حديث المغيرة بن شعبة عند أحمد 30/ (18209)، والترمذي، (1982)، وابن حبان (3022) بلفظ: "لا تسبُّوا الأموات فتؤذوا الأحياء". وإسناده صحيح.
Corroborating chains and supporting reports: For the statement of the Prophet (peace and blessings be upon him): "Do not revile our dead, for thereby you hurt the living", there is a supporting report in the hadith of al-Mughirah bin Shu'bah (may Allah be pleased with him), narrated by Imam Ahmad [30/ (18209)], al-Tirmidhi (1982) and Ibn Hibban (3022) with the words: "Do not revile the dead, for you will hurt the living (by it)." Its chain is sahih.
وشواهد أخرى من أحاديث زيد بن أرقم وعائشة وسعيد بن زيد كما تقدَّم برقم (1435) و (1436).
Corroborating chains and supporting reports: Its other supporting reports come from the hadiths of Zayd bin Arqam, 'A'ishah and Sa'id bin Zayd (may Allah be pleased with them), as has passed under numbers (1435) and (1436).
(1) في النسخ الخطية: مهنَّد، وأغلب الظن أنها تحرَّفت عن مُهذَّب، فقد أورد هذا الخبَر أبو القاسم الخُتَّلي في "الدِّيباج" ص 71 بهذا اللفظ، ومنه استدركنا لفظ "صنديد".
Technical note / Defect ('illah): (1) In the manuscripts the word is written "muhannad", and most likely it is a distortion of "muhadhdhab", because Abu al-Qasim al-Khuttali reported this report in "al-Dibaj" (p. 71) with this word, and from there we supplied the word "sindid".
(2) تحرَّف في نسخنا الخطية إلى: ويكسب لرأيه.
Technical note / Defect ('illah): (2) In our manuscripts this phrase has been distorted into "wa-yaksibu li-ra'yihi".
(3) تحرَّف في نسخنا الخطية إلى: دَبَّر، والمثبت على الصواب من الكتاب المذكور، وهو المناسب في السَّجع مع قوله بعد ذلك: وركب.
Technical note / Defect ('illah): (3) In our manuscripts this word has been distorted into "dabbara", while we have established the correct word from the aforementioned book, and it is this word that fits the rhymed prose (saj') with the word that follows it: "wa-rakiba".
(4) إسناده صحيح. ثابت: هو ابن أسلم البُناني.
Grading: (4) Its chain is sahih.
Technical note / Defect ('illah): The narrator "Thabit" is Thabit bin Aslam al-Bunani.
وأخرجه أبو القاسم الخُتَّلي في "الدّيباج" كما في "جامع الآثار" لابن ناصر الدين الدمشقي 2/ 122، وأبو بكر أحمد بن محمد بن الفضل الأهوازي في "المنور من وفود القبائل" كما في "جامع الآثار" كذلك 2/ 122 من طريق هشام بن عروة، عن أبيه، عن أبي ريحانة العامري، قال: أقبل ابن عباس إلى معاوية بن أبي سفيان، الحديث. وكتاب "الديباج" مطبوع والخبر فيه برقم (142) لكن لم يظهر من إسناده في أصله الخطي المعتمد سوى ذكر أبي ريحانة، وساقه بطوله.
Reference / Source: It was narrated by Abu al-Qasim al-Khuttali in "al-Dibaj" (as found in Ibn Nasir al-Din al-Dimashqi's "Jami' al-Athar" 2/ 122) and by Abu Bakr Ahmad bin Muhammad bin al-Fadl al-Ahwazi in "al-Munawwar min Wufud al-Qaba'il" (as also found in "Jami' al-Athar" 2/ 122), via Hisham bin 'Urwah, from his father, from Abu Rayhanah al-'Amiri, who said: Ibn 'Abbas (may Allah be pleased with them both) came to Mu'awiyah bin Abi Sufyan, and the rest of the hadith.
Note / Clarification: The book "al-Dibaj" is printed and this report is in it at number (142), but in its relied-upon original manuscript nothing of the chain is visible except the mention of Abu Rayhanah, and he related it at length.
وأبو ريحانة هذا من أصحاب معاوية، انظر ترجمته في "تاريخ دمشق" لابن عساكر 41/ 259، وفي الإسناد إلى هشام جهالة.
Technical note / Defect ('illah): This Abu Rayhanah was one of the companions of Mu'awiyah; see his biography in Ibn 'Asakir's "Tarikh Dimashq" (41/ 259). However, there is jahalah (unknown status) in the chain up to Hisham.
Grading: (1) Its chain is da'if because Abd al-A'la (Ibn 'Amir al-Tha'labi) is weak; however, the prohibition of reviling the dead has supporting reports, so it is "sahih li-ghayrihi" (sahih due to supporting evidence).
Technical note / Defect ('illah): The narrator Isra'il is Ibn Yunus al-Sabi'i.
وأخرجه النسائي (6951) عن أحمد بن سليمان الرهاوي، عن عبيد الله بن موسى، بهذا الإسناد.
Reference / Source: It was narrated by al-Nasa'i (6951) from Ahmad bin Sulayman al-Ruhawi, from 'Ubaydullah bin Musa, with this same chain.
وزاد: فجاء القوم، فقالوا: يا رسول الله، نعوذ بالله من غضبك، استغفر لنا.
Details of the narration: He also reported this addition: "Then the people came and said: O Messenger of Allah, we seek refuge in Allah from your anger; ask forgiveness for us."
وقد تقدَّم مختصرًا برقم (5498) من طريق أحمد بن مهران الأصبهاني عن عبيد الله بن موسى.
Note / Clarification: This narration has already passed in brief under number (5498) via Ahmad bin Mihran al-Asbahani, from 'Ubaydullah bin Musa.
وأخرجه بطوله أحمد 4 / (2734) عن حُجين بن المثنى، عن إسرائيل، به. وزاد مثل زيادة أحمد الرهاوي دون قوله: استغفر لنا.
Reference / Source: Imam Ahmad narrated it in full in his "Musnad" [4/ (2734)] via Hujayn bin al-Muthanna, from Isra'il.
Details of the narration: He added words like the addition of Ahmad al-Ruhawi, except for the words "ask forgiveness for us" (which are not in it).
ولقوله ﷺ: لا تسبُّوا أمواتنا فتؤذوا به الأحياء" شاهدٌ من حديث المغيرة بن شعبة عند أحمد 30/ (18209)، والترمذي، (1982)، وابن حبان (3022) بلفظ: "لا تسبُّوا الأموات فتؤذوا الأحياء". وإسناده صحيح.
Corroborating chains and supporting reports: For the statement of the Prophet (peace and blessings be upon him): "Do not revile our dead, for thereby you hurt the living", there is a supporting report in the hadith of al-Mughirah bin Shu'bah (may Allah be pleased with him), narrated by Imam Ahmad [30/ (18209)], al-Tirmidhi (1982) and Ibn Hibban (3022) with the words: "Do not revile the dead, for you will hurt the living (by it)." Its chain is sahih.
وشواهد أخرى من أحاديث زيد بن أرقم وعائشة وسعيد بن زيد كما تقدَّم برقم (1435) و (1436).
Corroborating chains and supporting reports: Its other supporting reports come from the hadiths of Zayd bin Arqam, 'A'ishah and Sa'id bin Zayd (may Allah be pleased with them), as has passed under numbers (1435) and (1436).
(1) في النسخ الخطية: مهنَّد، وأغلب الظن أنها تحرَّفت عن مُهذَّب، فقد أورد هذا الخبَر أبو القاسم الخُتَّلي في "الدِّيباج" ص 71 بهذا اللفظ، ومنه استدركنا لفظ "صنديد".
Technical note / Defect ('illah): (1) In the manuscripts the word is written "muhannad", and most likely it is a distortion of "muhadhdhab", because Abu al-Qasim al-Khuttali reported this report in "al-Dibaj" (p. 71) with this word, and from there we supplied the word "sindid".
(2) تحرَّف في نسخنا الخطية إلى: ويكسب لرأيه.
Technical note / Defect ('illah): (2) In our manuscripts this phrase has been distorted into "wa-yaksibu li-ra'yihi".
(3) تحرَّف في نسخنا الخطية إلى: دَبَّر، والمثبت على الصواب من الكتاب المذكور، وهو المناسب في السَّجع مع قوله بعد ذلك: وركب.
Technical note / Defect ('illah): (3) In our manuscripts this word has been distorted into "dabbara", while we have established the correct word from the aforementioned book, and it is this word that fits the rhymed prose (saj') with the word that follows it: "wa-rakiba".
(4) إسناده صحيح. ثابت: هو ابن أسلم البُناني.
Grading: (4) Its chain is sahih.
Technical note / Defect ('illah): The narrator "Thabit" is Thabit bin Aslam al-Bunani.
وأخرجه أبو القاسم الخُتَّلي في "الدّيباج" كما في "جامع الآثار" لابن ناصر الدين الدمشقي 2/ 122، وأبو بكر أحمد بن محمد بن الفضل الأهوازي في "المنور من وفود القبائل" كما في "جامع الآثار" كذلك 2/ 122 من طريق هشام بن عروة، عن أبيه، عن أبي ريحانة العامري، قال: أقبل ابن عباس إلى معاوية بن أبي سفيان، الحديث. وكتاب "الديباج" مطبوع والخبر فيه برقم (142) لكن لم يظهر من إسناده في أصله الخطي المعتمد سوى ذكر أبي ريحانة، وساقه بطوله.
Reference / Source: It was narrated by Abu al-Qasim al-Khuttali in "al-Dibaj" (as found in Ibn Nasir al-Din al-Dimashqi's "Jami' al-Athar" 2/ 122) and by Abu Bakr Ahmad bin Muhammad bin al-Fadl al-Ahwazi in "al-Munawwar min Wufud al-Qaba'il" (as also found in "Jami' al-Athar" 2/ 122), via Hisham bin 'Urwah, from his father, from Abu Rayhanah al-'Amiri, who said: Ibn 'Abbas (may Allah be pleased with them both) came to Mu'awiyah bin Abi Sufyan, and the rest of the hadith.
Note / Clarification: The book "al-Dibaj" is printed and this report is in it at number (142), but in its relied-upon original manuscript nothing of the chain is visible except the mention of Abu Rayhanah, and he related it at length.
وأبو ريحانة هذا من أصحاب معاوية، انظر ترجمته في "تاريخ دمشق" لابن عساكر 41/ 259، وفي الإسناد إلى هشام جهالة.
Technical note / Defect ('illah): This Abu Rayhanah was one of the companions of Mu'awiyah; see his biography in Ibn 'Asakir's "Tarikh Dimashq" (41/ 259). However, there is jahalah (unknown status) in the chain up to Hisham.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5509
