Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
النُّورُ فِي نَوَاصِي الْخُلَفَاءِ لِأَجْلِ الْخِلَافَةِ
The light on the foreheads of the caliphs because of the caliphate
Mustadrak al-Hakim — Hadith 5515
اُردوEn
وحدثنا أبو بكر بن أبي دارم الحافظ بالكوفة، حدثنا أبو إسحاق محمد بن هارون بن عيسى الهاشمي، حدثنا موسى بن عبد الله بن موسى الهاشمي، حدثنا يعقوب بن جعفر بن سليمان، قال: سمعت أبي يقول: دخلتُ على أبي جعفر المنصور، فرأيتُ له جُمَّةً، فجعلتُ أنظُر إلى حُسنها، فقال: كان لأبي محمد بن عليّ جُمْةٌ، وحدثني أنَّ أباهُ عليَّ بن عبد الله كانت له جُمّةٌ، وحدَّثني أنَّ أباهُ عبد الله بنَ العباس كانت له جُمّةٌ، وحدَّثني ابن عباس أن النبيّ ﷺ كانت له جُمْةٌ إلى أنصافِ أذُنيه، قال ابن عباس: وكانت للعباس بن عبد المُطّلب جُمّةٌ، وكانت لعبد المطّلب جُمّةٌ، وكان لهاشم بن عبد منافٍ جُمّةٌ، فقلتُ لأبي: إني لأعجَبُ من حُسنِها، فقال: ذلك نُورُ الخلافة، قال: حدَّثني أبي، عن أبيه، عن جده، قال: إنَّ الله إذ أراد أن يَخلُق خَلْقًا للخلافة مَسحَ يده على ناصيته، فلا تقعُ عليه عَينٌ إلَّا أحبَّه (1). رواة هذا الحديث عن آخرهم هاشميّون معروفون بشَرَف الأصل.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5427 - رواته هاشميون ليسوا بمعتمدين
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5427 - رواته هاشميون ليسوا بمعتمدين
It is narrated from Ya'qub bin Ja'far bin Sulayman that he said: I heard my father say: I went in to Abu Ja'far al-Mansur and saw that he had a jummah (hair reaching the earlobes or the shoulders), and I began to gaze at its beauty. Abu Ja'far al-Mansur said: "My father Muhammad bin Ali also had a jummah, and he told me that his father Ali bin Abdullah also had a jummah, and he told me that his father Abdullah bin Abbas also had a jummah, and Ibn Abbas (may Allah be pleased with them both) told me that the Prophet (peace and blessings be upon him) also had a jummah which reached halfway down his ears." Ibn Abbas (may Allah be pleased with them both) said: "Abbas bin Abd al-Muttalib also had a jummah, Abd al-Muttalib also had a jummah, and Hashim bin Abd Manaf also had a jummah." Ya'qub bin Ja'far says: I said to my father: "I am amazed at its beauty." He said: "That is the light of the caliphate." Then (Abu Ja'far al-Mansur) said: My father narrated to me from his father, from his grandfather, that he said: "Indeed, when Allah Almighty intends to create someone for the caliphate, He passes His hand (of power) over his forelock, and then no eye falls upon him except that it loves him."
All the narrators of this hadith, from first to last, are Hashimis well known for the nobility of their lineage.
All the narrators of this hadith, from first to last, are Hashimis well known for the nobility of their lineage.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده تالفٌ، فابن أبي دارم قال عنه المصنف نفسُه: رافضي غير ثقة، لكنه متابع، وشيخه أبو إسحاق محمد بن هارون بن عيسى الهاشمي هو المعروف بابن بُرَيه، قال عنه الدارقطني: لا شيء، وقال الخطيب: في حديثه مناكير كثيرة، وقال عنه مرة: ذاهب الحديث يُتَّهم بالوضع، وجزم به ابن عساكر، فقال: يضع الحديث. قلنا: وهو المتَّهم به، وقد رُوي مثل هذا الخبر من طريق أخرى لا يُعتمد عليها البتة، وليس فيه قوله: ذلك نور الخلافة، إلى آخره.
Grading: (1) Its chain is "talif" (ruined, extremely weak).
Technical note / Defect ('illah): About Ibn Abi Darim the author (al-Hakim) himself said that he is a Rafidi and not thiqah. Although he has been corroborated, as for his shaykh Abu Ishaq Muhammad bin Harun bin 'Isa al-Hashimi (known as Ibn Buryah), al-Daraqutni said of him: "La shay'" (worthless). Al-Khatib said: There are many munkar narrations in his hadith, and once he said: He is "dhahib al-hadith" and is accused of fabricating hadith. Ibn 'Asakir stated it with certainty that he used to fabricate hadith. We say: This very person is the one accused of (fabricating) it. A similar report has been narrated through another route which cannot be relied upon at all, and it does not contain the words "dhalika nur al-khilafah" (that is the light of the caliphate) to the end.
وأخرجه ابن الجوزي في "المسلسلات" الحديث الثالث والأربعون، من طريق أحمد بن يعقوب بن أحمد بن المهرجان العدل، عن محمد بن هارون بن عيسى، بهذا الإسناد.
Reference / Source: It was narrated by Ibn al-Jawzi in "al-Musalsalat" (hadith number 43) via Ahmad bin Ya'qub bin Ahmad bin al-Mihrajan al-'Adl, from Muhammad bin Harun bin 'Isa, with this same chain.
وأخرجه ابن عساكر كما في "تاريخ الخلفاء" للسيوطي ص 259، وأبو طاهر السِّلَفي في "المشيخة البغدادية" (19)، ومحمد بن محمد المرتضى الزَّبيدي في "أماليه" (2) من طريق أحمد بن الحسن المقرئ المعروف بدبُيس، عن محمد بن يحيى الكسائي وأحمد بن زهير وإسحاق بن إبراهيم بن إسحاق، عن علي بن الجهم، عن المتوكل عن المعتصم، عن المأمون، عن الرشيد، عن المهدي، عن المنصور، عن أبيه، عن جده، عن ابن عباس بنحوه في ذكر الجُمَّة فقط، ودُبيسٌ المقرئ المذكورُ في هذا الإسناد قال عنه الدارقطني: ليس بثقة، وقال عنه الخطيب: منكر الحديث.
Reference / Source: It was narrated by Ibn 'Asakir (as found in al-Suyuti's "Tarikh al-Khulafa'" p. 259), Abu Tahir al-Silafi in "al-Mashyakhah al-Baghdadiyyah" (19) and Muhammad bin Muhammad Murtada al-Zabidi in his "Amali" (2) via Ahmad bin al-Hasan al-Muqri' (known as Dubays), from Muhammad bin Yahya al-Kisa'i, Ahmad bin Zuhayr and Ishaq bin Ibrahim bin Ishaq, from 'Ali bin al-Jahm, from al-Mutawakkil, from al-Mu'tasim, from al-Ma'mun, from al-Rashid, from al-Mahdi, from al-Mansur, from his father, from his grandfather, from Ibn 'Abbas. This narration is similar, concerning only the mention of the "jummah" (hair reaching the shoulders).
Technical note / Defect ('illah): About Dubays al-Muqri', who is in this chain, al-Daraqutni said: He is not thiqah, and al-Khatib said: He is "munkar al-hadith".
ووصفه ﷺ بأنه كان ذا جُمَّة - أي: أنَّ شعره كان يضرب منكبيه - صحيح ثابت من حديث أنس بن مالك عند البخاري (5903)، ومسلم (2338): أنَّ النبي ﷺ كان يضربُ شعرُه منكبيه.
Corroborating chains and supporting reports: The description of the Prophet (peace and blessings be upon him) as having a "jummah" (i.e. his blessed hair reached his shoulders) is authentically established from the hadith of Anas bin Malik (may Allah be pleased with him) in al-Bukhari (5903) and Muslim (2338): "The hair of the Prophet (peace and blessings be upon him) used to touch his shoulders."
وفي لفظٍ عند البخاري (5905): بين أذنيه وعاتقه، وفي لفظٍ عند مسلم: إلى أنصاف أُذُنيه.
Details of the narration: The wording in al-Bukhari (5905) is: "(It was) between his ears and his shoulders", and the wording in Muslim is: "(It reached) to the middle of his ears."
وصحَّ عن البراء بن عازب أيضًا عند مسلم (2337)، قال: ما رأيتُ من ذي لِمَّةٍ أحسن في حُلّة حمراء من رسول الله ﷺ، شعره يضرب منكبيه. وهو عند البخاري (3551) لكن بلفظ: له شعر يبلغ شحمة أذنيه.
Corroborating chains and supporting reports: It is also authentically established from al-Bara' bin 'Azib (may Allah be pleased with him) in Muslim (2337), who said: "I never saw anyone with a 'limmah' (hair below the earlobes) more handsome in a red suit than the Messenger of Allah (peace and blessings be upon him); his hair touched his shoulders." In al-Bukhari (3551) the words are: "He had hair that reached his earlobes."
وهذا الخلاف محمول على أنَّ معظم شعره ﷺ كان عند شحمة أُذُنه، وما استرسل منه متّصل إلى المنكِب. نقله الحافظُ ابن حجر في "الفتح" 10/ 417 عن الداوودي وابن التِّين.
General principle: This difference is interpreted to mean that most of his (peace and blessings be upon him) hair was at the level of his earlobes, while the strands that hung down reached his shoulders. Al-Hafiz Ibn Hajar quoted this in "al-Fath" (10/ 417) from al-Dawudi and Ibn al-Tin.
Grading: (1) Its chain is "talif" (ruined, extremely weak).
Technical note / Defect ('illah): About Ibn Abi Darim the author (al-Hakim) himself said that he is a Rafidi and not thiqah. Although he has been corroborated, as for his shaykh Abu Ishaq Muhammad bin Harun bin 'Isa al-Hashimi (known as Ibn Buryah), al-Daraqutni said of him: "La shay'" (worthless). Al-Khatib said: There are many munkar narrations in his hadith, and once he said: He is "dhahib al-hadith" and is accused of fabricating hadith. Ibn 'Asakir stated it with certainty that he used to fabricate hadith. We say: This very person is the one accused of (fabricating) it. A similar report has been narrated through another route which cannot be relied upon at all, and it does not contain the words "dhalika nur al-khilafah" (that is the light of the caliphate) to the end.
وأخرجه ابن الجوزي في "المسلسلات" الحديث الثالث والأربعون، من طريق أحمد بن يعقوب بن أحمد بن المهرجان العدل، عن محمد بن هارون بن عيسى، بهذا الإسناد.
Reference / Source: It was narrated by Ibn al-Jawzi in "al-Musalsalat" (hadith number 43) via Ahmad bin Ya'qub bin Ahmad bin al-Mihrajan al-'Adl, from Muhammad bin Harun bin 'Isa, with this same chain.
وأخرجه ابن عساكر كما في "تاريخ الخلفاء" للسيوطي ص 259، وأبو طاهر السِّلَفي في "المشيخة البغدادية" (19)، ومحمد بن محمد المرتضى الزَّبيدي في "أماليه" (2) من طريق أحمد بن الحسن المقرئ المعروف بدبُيس، عن محمد بن يحيى الكسائي وأحمد بن زهير وإسحاق بن إبراهيم بن إسحاق، عن علي بن الجهم، عن المتوكل عن المعتصم، عن المأمون، عن الرشيد، عن المهدي، عن المنصور، عن أبيه، عن جده، عن ابن عباس بنحوه في ذكر الجُمَّة فقط، ودُبيسٌ المقرئ المذكورُ في هذا الإسناد قال عنه الدارقطني: ليس بثقة، وقال عنه الخطيب: منكر الحديث.
Reference / Source: It was narrated by Ibn 'Asakir (as found in al-Suyuti's "Tarikh al-Khulafa'" p. 259), Abu Tahir al-Silafi in "al-Mashyakhah al-Baghdadiyyah" (19) and Muhammad bin Muhammad Murtada al-Zabidi in his "Amali" (2) via Ahmad bin al-Hasan al-Muqri' (known as Dubays), from Muhammad bin Yahya al-Kisa'i, Ahmad bin Zuhayr and Ishaq bin Ibrahim bin Ishaq, from 'Ali bin al-Jahm, from al-Mutawakkil, from al-Mu'tasim, from al-Ma'mun, from al-Rashid, from al-Mahdi, from al-Mansur, from his father, from his grandfather, from Ibn 'Abbas. This narration is similar, concerning only the mention of the "jummah" (hair reaching the shoulders).
Technical note / Defect ('illah): About Dubays al-Muqri', who is in this chain, al-Daraqutni said: He is not thiqah, and al-Khatib said: He is "munkar al-hadith".
ووصفه ﷺ بأنه كان ذا جُمَّة - أي: أنَّ شعره كان يضرب منكبيه - صحيح ثابت من حديث أنس بن مالك عند البخاري (5903)، ومسلم (2338): أنَّ النبي ﷺ كان يضربُ شعرُه منكبيه.
Corroborating chains and supporting reports: The description of the Prophet (peace and blessings be upon him) as having a "jummah" (i.e. his blessed hair reached his shoulders) is authentically established from the hadith of Anas bin Malik (may Allah be pleased with him) in al-Bukhari (5903) and Muslim (2338): "The hair of the Prophet (peace and blessings be upon him) used to touch his shoulders."
وفي لفظٍ عند البخاري (5905): بين أذنيه وعاتقه، وفي لفظٍ عند مسلم: إلى أنصاف أُذُنيه.
Details of the narration: The wording in al-Bukhari (5905) is: "(It was) between his ears and his shoulders", and the wording in Muslim is: "(It reached) to the middle of his ears."
وصحَّ عن البراء بن عازب أيضًا عند مسلم (2337)، قال: ما رأيتُ من ذي لِمَّةٍ أحسن في حُلّة حمراء من رسول الله ﷺ، شعره يضرب منكبيه. وهو عند البخاري (3551) لكن بلفظ: له شعر يبلغ شحمة أذنيه.
Corroborating chains and supporting reports: It is also authentically established from al-Bara' bin 'Azib (may Allah be pleased with him) in Muslim (2337), who said: "I never saw anyone with a 'limmah' (hair below the earlobes) more handsome in a red suit than the Messenger of Allah (peace and blessings be upon him); his hair touched his shoulders." In al-Bukhari (3551) the words are: "He had hair that reached his earlobes."
وهذا الخلاف محمول على أنَّ معظم شعره ﷺ كان عند شحمة أُذُنه، وما استرسل منه متّصل إلى المنكِب. نقله الحافظُ ابن حجر في "الفتح" 10/ 417 عن الداوودي وابن التِّين.
General principle: This difference is interpreted to mean that most of his (peace and blessings be upon him) hair was at the level of his earlobes, while the strands that hung down reached his shoulders. Al-Hafiz Ibn Hajar quoted this in "al-Fath" (10/ 417) from al-Dawudi and Ibn al-Tin.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5515
