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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)
الْجَمَالُ فِي الرِّجَالِ اللِّسَانُ
The beauty of men lies in the tongue
Mustadrak al-Hakim — Hadith 5513
اُردوEn
أخبرنا أبو سعيد أحمد بن يعقوب الثَّقَفي، حدثنا موسى بن هارون، حدثنا شعيب بن عمرو، حدثنا سفيان بن عُيينة، عن محمد بن المنكدِر، عن جابر، قال: كان العباسُ بالمدينة، فطَلَبَتِ الأنصار ثوبًا يُلبسونه، فلم يجدُوا قميصًا يَصلُح عليه إلَّا قميص عبد الله بن أُبي، فكَسَوه إياهُ، قال جابرٌ: وكان العباسُ أسِيرَ رسول الله ﷺ يوم بدرٍ، وإنما أُخرج كَرْهًا، فحُمل إلى المدينة، فكساهُ عبدُ الله بن أُبي قَمِيصَه، فلذلك كفَّنَه رسول الله ﷺ في قَمِيصِه، مكافأةً لما فَعَل بالعباس (1).
هذا حديث صحيح على شرط الشيخين ولم يُخرجاه!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5425 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين ولم يُخرجاه!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5425 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Jabir (may Allah be pleased with him) that he said: Sayyiduna Abbas (may Allah be pleased with him) was in Madinah (as a captive), and the Ansar looked for a garment to clothe him with, but they found no shirt that fitted him except the shirt of Abdullah bin Ubayy, so they clothed him in that shirt. Jabir (may Allah be pleased with him) further says: Sayyiduna Abbas (may Allah be pleased with him) had become a captive of the Messenger of Allah (peace and blessings be upon him) on the day of the Battle of Badr, and he had been brought out under compulsion (by the idolaters of Makkah, to fight). Then he was brought to Madinah, and Abdullah bin Ubayy clothed him in his shirt. This is why the Messenger of Allah (peace and blessings be upon him) shrouded him (the hypocrite Abdullah bin Ubayy) in his own shirt, to repay the treatment he had given Sayyiduna Abbas (may Allah be pleased with him).
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it!
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it!
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث صحيح لكن بذكر عمرو بن دينار بدل محمد بن المنكدر. شعيب بن عمرو - وهو الضُّبعي الدمشقي - وإن روى عنه جمع منهم أبو عوانة في "صحيحه"، قد شذَّ بذكر ابن المنكدر، وأدرج قول ابن عيينة في آخره في ذكر المكافأة، فجعله من جملة كلام جابر.
Grading: (1) This hadith is sahih, but with the mention of 'Amr bin Dinar instead of Muhammad bin al-Munkadir.
Technical note / Defect ('illah): Although a group narrated from Shu'ayb bin 'Amr (al-Dub'i al-Dimashqi), including Abu 'Awanah in his "Sahih", he was irregular (shadh) in mentioning Ibn al-Munkadir, and at the end he interpolated (idraj) the statement of Ibn 'Uyaynah (the mention of repaying the favour), making it part of the words of Jabir (may Allah be pleased with him).
وأخرجه البخاري (3008) عن عبد الله بن محمد الجُعفي المُسنَدي، والنسائي (2040) عن عبد الله بن محمد بن عبد الرحمن الزهري المِسوري، كلاهما عن سفيان بن عيينة، عن عمرو ابن دينار، عن جابر. لكن اقتصر المسوري على القطعة الأولى من الحديث إلى قوله: فكسوه إياه. وبيَّن المسندي في روايته أن ذكر المكافأة في آخر الخبر من قول ابن عيينة وليس من قول جابر.
Reference / Source: It was narrated by al-Bukhari (3008) from Abdullah bin Muhammad al-Ju'fi al-Musnadi, and by al-Nasa'i (2040) from Abdullah bin Muhammad bin Abd al-Rahman al-Zuhri al-Miswari, both from Sufyan bin 'Uyaynah, from 'Amr bin Dinar, from Jabir.
Details of the narration: However, al-Miswari confined himself to the first part of the hadith, up to the words "fa-kasawhu iyyahu" (so they clothed him with it). And al-Musnadi made clear in his narration that the mention of repaying the favour (mukafa'ah) at the end is the statement of Ibn 'Uyaynah, not of Jabir.
وسيأتي بعده مختصرًا بنحو رواية المسوري من طريق ابن أبي عمر عن ابن عيينة. وأخرج أحمد 23 / (15075)، والبخاري (1270) و (1350) و (5795)، ومسلم (2773)، والنسائي (2039) و (2157)، وابن حبان (3174) من طُرق عن سفيان بن عيينة، ومسلم (2773) من طريق ابن جُريج، والنسائي (2158) من طريق الحسين بن واقد، ثلاثتهم عن عمرو بن دينار، عن جابر بن عبد الله، قال: أتى النبي ﷺ قبر عبد الله بن أُبي، فأخرجه من قبره، فوضعه على ركبتيه، ونفث عليه من ريقه، وألبسه قميصه. زاد البخاري في الرواية (1350): وكان كسا عباسًا قميصًا، قال سفيان: وقال أبو هارون: وكان على رسول الله ﷺ قميصان، فقال له ابن عبد الله يا رسول الله، ألبس أبي قميصك الذي يلي جلدك. قال سفيان: فيرون أن النبي ﷺ ألبس عبد الله قميصه مكافأة لما صَنَع.
Details of the narration: After this it will come in brief, like the narration of al-Miswari, via Ibn Abi 'Umar, from Ibn 'Uyaynah. Imam Ahmad [23/ (15075)], al-Bukhari [(1270), (1350), (5795)], Muslim (2773), al-Nasa'i [(2039), (2157)] and Ibn Hibban (3174) narrated via several routes from Sufyan bin 'Uyaynah; Muslim (2773) via Ibn Jurayj; and al-Nasa'i (2158) via al-Husayn bin Waqid; all three of them from 'Amr bin Dinar, from Jabir bin Abdullah, that: "The Prophet (peace and blessings be upon him) came to the grave of Abdullah bin Ubayy (the hypocrite), had him taken out of his grave, placed him on his knees, blew some of his saliva on him and clothed him in his shirt." Al-Bukhari added in narration (1350): "He (Abdullah bin Ubayy) had once clothed al-'Abbas in a shirt." Sufyan said: Abu Harun said: "The Messenger of Allah (peace and blessings be upon him) had two shirts on, so Abdullah's son said: O Messenger of Allah, clothe my father in your shirt that is next to your skin." Sufyan said: "They consider that the Prophet (peace and blessings be upon him) clothed Abdullah in his shirt as repayment for what he had done (for al-'Abbas)."
قلنا: وهذا هو أحد الوجهين اللذين ذكرهما أبو سعيد الأعرابي في توجيه تكفين النبي ﷺ لابن أُبي بقميصه كما حكاه عنه الخطابي في "معالم السنن" 1/ 298، قال: أراد أن يكافئه على ذلك لئلا يكون لمنافق عنده يدٌ لم يجازه عليها. وذكر الوجه الثاني، وهو أن يكون أراد به تألُّف ابنه وإكرامه، فقد كان مسلمًا بريئًا من النفاق.
Note / Clarification: We say: This is one of the two explanations that Abu Sa'id al-A'rabi gave for the Prophet (peace and blessings be upon him) shrouding Ibn Ubayy in his shirt, as al-Khattabi reported from him in "Ma'alim al-Sunan" (1/ 298). He says: He (peace and blessings be upon him) wanted to repay him for that, so that no hypocrite would have a favour over him that he had not repaid. The second explanation he mentioned is that he (peace and blessings be upon him) intended thereby to win over the heart of his son and honour him, for he was a sincere Muslim, free of hypocrisy.
Grading: (1) This hadith is sahih, but with the mention of 'Amr bin Dinar instead of Muhammad bin al-Munkadir.
Technical note / Defect ('illah): Although a group narrated from Shu'ayb bin 'Amr (al-Dub'i al-Dimashqi), including Abu 'Awanah in his "Sahih", he was irregular (shadh) in mentioning Ibn al-Munkadir, and at the end he interpolated (idraj) the statement of Ibn 'Uyaynah (the mention of repaying the favour), making it part of the words of Jabir (may Allah be pleased with him).
وأخرجه البخاري (3008) عن عبد الله بن محمد الجُعفي المُسنَدي، والنسائي (2040) عن عبد الله بن محمد بن عبد الرحمن الزهري المِسوري، كلاهما عن سفيان بن عيينة، عن عمرو ابن دينار، عن جابر. لكن اقتصر المسوري على القطعة الأولى من الحديث إلى قوله: فكسوه إياه. وبيَّن المسندي في روايته أن ذكر المكافأة في آخر الخبر من قول ابن عيينة وليس من قول جابر.
Reference / Source: It was narrated by al-Bukhari (3008) from Abdullah bin Muhammad al-Ju'fi al-Musnadi, and by al-Nasa'i (2040) from Abdullah bin Muhammad bin Abd al-Rahman al-Zuhri al-Miswari, both from Sufyan bin 'Uyaynah, from 'Amr bin Dinar, from Jabir.
Details of the narration: However, al-Miswari confined himself to the first part of the hadith, up to the words "fa-kasawhu iyyahu" (so they clothed him with it). And al-Musnadi made clear in his narration that the mention of repaying the favour (mukafa'ah) at the end is the statement of Ibn 'Uyaynah, not of Jabir.
وسيأتي بعده مختصرًا بنحو رواية المسوري من طريق ابن أبي عمر عن ابن عيينة. وأخرج أحمد 23 / (15075)، والبخاري (1270) و (1350) و (5795)، ومسلم (2773)، والنسائي (2039) و (2157)، وابن حبان (3174) من طُرق عن سفيان بن عيينة، ومسلم (2773) من طريق ابن جُريج، والنسائي (2158) من طريق الحسين بن واقد، ثلاثتهم عن عمرو بن دينار، عن جابر بن عبد الله، قال: أتى النبي ﷺ قبر عبد الله بن أُبي، فأخرجه من قبره، فوضعه على ركبتيه، ونفث عليه من ريقه، وألبسه قميصه. زاد البخاري في الرواية (1350): وكان كسا عباسًا قميصًا، قال سفيان: وقال أبو هارون: وكان على رسول الله ﷺ قميصان، فقال له ابن عبد الله يا رسول الله، ألبس أبي قميصك الذي يلي جلدك. قال سفيان: فيرون أن النبي ﷺ ألبس عبد الله قميصه مكافأة لما صَنَع.
Details of the narration: After this it will come in brief, like the narration of al-Miswari, via Ibn Abi 'Umar, from Ibn 'Uyaynah. Imam Ahmad [23/ (15075)], al-Bukhari [(1270), (1350), (5795)], Muslim (2773), al-Nasa'i [(2039), (2157)] and Ibn Hibban (3174) narrated via several routes from Sufyan bin 'Uyaynah; Muslim (2773) via Ibn Jurayj; and al-Nasa'i (2158) via al-Husayn bin Waqid; all three of them from 'Amr bin Dinar, from Jabir bin Abdullah, that: "The Prophet (peace and blessings be upon him) came to the grave of Abdullah bin Ubayy (the hypocrite), had him taken out of his grave, placed him on his knees, blew some of his saliva on him and clothed him in his shirt." Al-Bukhari added in narration (1350): "He (Abdullah bin Ubayy) had once clothed al-'Abbas in a shirt." Sufyan said: Abu Harun said: "The Messenger of Allah (peace and blessings be upon him) had two shirts on, so Abdullah's son said: O Messenger of Allah, clothe my father in your shirt that is next to your skin." Sufyan said: "They consider that the Prophet (peace and blessings be upon him) clothed Abdullah in his shirt as repayment for what he had done (for al-'Abbas)."
قلنا: وهذا هو أحد الوجهين اللذين ذكرهما أبو سعيد الأعرابي في توجيه تكفين النبي ﷺ لابن أُبي بقميصه كما حكاه عنه الخطابي في "معالم السنن" 1/ 298، قال: أراد أن يكافئه على ذلك لئلا يكون لمنافق عنده يدٌ لم يجازه عليها. وذكر الوجه الثاني، وهو أن يكون أراد به تألُّف ابنه وإكرامه، فقد كان مسلمًا بريئًا من النفاق.
Note / Clarification: We say: This is one of the two explanations that Abu Sa'id al-A'rabi gave for the Prophet (peace and blessings be upon him) shrouding Ibn Ubayy in his shirt, as al-Khattabi reported from him in "Ma'alim al-Sunan" (1/ 298). He says: He (peace and blessings be upon him) wanted to repay him for that, so that no hypocrite would have a favour over him that he had not repaid. The second explanation he mentioned is that he (peace and blessings be upon him) intended thereby to win over the heart of his son and honour him, for he was a sincere Muslim, free of hypocrisy.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5513
