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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)
حِكَايَةُ السِّنَّوْرِ تَأْكُلُ طَعَامَ أَبِي أَيُّوبَ وَكَلَامُهَا
The story of the cat that ate Abu Ayyub's (may Allah be pleased with him) food
Mustadrak al-Hakim — Hadith 6045
اُردوEn
حَدَّثَنَا أبو العبّاس محمد بن يعقوب، حَدَّثَنَا إبراهيم بن بكر المؤذِّن ببيت المَقدِس، حَدَّثَنَا عبد العزيز بن موسى اللَّاحُوني، حَدَّثَنَا يوسف بن محمد، حَدَّثَنَا إبراهيم بن مسلم، عن سعيد بن جُبير، عن ابن عبّاس، قال: كان رسولُ الله ﷺ نازلًا على أبي أيوب الأنصاري في غرفة، وكان طعامُه في سلَّةٍ في المِخْدَع، فكانت تجيء من الكَوَّةُ كهيئة السِّنَّور حتَّى تأخذ الطعام في السَّلة، فشكا ذلك إلى رسول الله ﷺ، فقال رسول الله ﷺ: "تلك الغُولُ، فإذا جاءت فقل: عَزَمَ عليكِ رسولُ الله أن لا تَبْرَحي". قال: فجاءت، فقال لها أبو أيوب: عَزَمَ عليكِ رسول الله ﷺ أن لا تَبْرحي، فقالت: يا أبا أيوب، دَعْني هذه المرةَ، فوالله لا أعودُ، فتركها، فأتى رسولَ الله ﷺ فأخبَره، قالت ذلك مرتين، قالت: هل لك أن أُعلِّمَكَ كلماتٍ إِذا قُلتَهنَّ لا يَقرَبُ بيتَك شيطانٌ تلك الليلةَ وذلك اليومَ ومن غدٍ؟ قال: نعم، قالت: اقرأْ آيةَ الكرسي: ﴿اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾ [البقرة: 255]، قال: فأتى رسولَ الله ﷺ فأخبره، قال: فقال: "صَدَقَت وهي كَذُوبٌ" (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5932 - سكت عنه الذهبي في التلخيص
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5932 - سكت عنه الذهبي في التلخيص
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) was staying in the upper room of the house of Sayyiduna Abu Ayyub al-Ansari (may Allah be pleased with him). His food would be kept in a basket inside a closet, and something resembling a cat (from the jinn) would come through an opening and take the food from the basket. He complained about this to the Messenger of Allah (peace and blessings be upon him), and he (peace and blessings be upon him) said: "That is a ghul (a female jinn). When she comes, say: The Messenger of Allah commands you not to move from here." The narrator says: When she came, Sayyiduna Abu Ayyub (may Allah be pleased with him) said to her: "The Messenger of Allah (peace and blessings be upon him) commands you not to move from here." She said: "O Abu Ayyub! Let me go this time; by Allah, I will not come back." So he let her go, and came and informed the Messenger of Allah (peace and blessings be upon him). This happened twice. Then she said: "Shall I not teach you words which, if you recite them, no devil will come near your house that night, that day and the following day?" He said: Certainly. She said: "Recite Ayat al-Kursi: 'Allah, there is no god but He, the Ever-Living, the Sustainer of all' [Surah al-Baqarah: 255]." So he came to the Messenger of Allah (peace and blessings be upon him) and informed him, and he (peace and blessings be upon him) said: "She has spoken the truth, though she is a great liar."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حسن لغيره، وهذا إسناد ضعيف، يوسف بن محمد وإبراهيم بن مسلم لم نتبينهما، وإبراهيم بن بكر المؤذن يغلب على الظن أنه أبو إسحاق المروزي، ذكره الخطيب في "المتفق والمفترق" وقال: روى عنه العبّاس بن الأصم وأبو حامد الحسنويي النيسابوريان.
Grading: This narration is "hasan li-ghayrihi" (hasan due to other reports), although this chain in itself is weak.
Technical note / Defect ('illah): The condition of the narrators Yusuf bin Muhammad and Ibrahim bin Muslim could not be clarified. As for Ibrahim bin Bakr al-Mu'adhdhin, the most likely view is that he is Abu Ishaq al-Marwazi, whom al-Khatib al-Baghdadi mentioned in "al-Muttafiq wa al-Muftariq", stating that al-'Abbas bin al-Asamm and Abu Hamid al-Hasanawi of Naysabur narrated from him.
ولقصة أبي أيوب هذه شاهد من حديث أبي عمرة الأنصاري بإسناد حسن، وسيأتي بعد هذا.
Corroborating chains and supporting reports: This story of Abu Ayyub al-Ansari (may Allah be pleased with him) also has a "shahid" (supporting report) from the hadith of Abu 'Amrah al-Ansari (may Allah be pleased with him), which has a hasan chain and will come shortly after this.
ومن حديث أبي أيوب نفسه بإسناد ضعيف، وهو الآتي بعد حديث أبي عمرة.
Corroborating chains and supporting reports: This story is also narrated from Abu Ayyub al-Ansari (may Allah be pleased with him) himself with another, weak chain, which is mentioned after the hadith of Abu 'Amrah.
وصحَّ نحوها من حديث أبي هريرة، وصاحبها هو أبو هريرة، علَّقها البخاري في "صحيحه" بصيغة الجزم (2311) و (3275) و (5010)، ووصلها النسائي (7963) و (10728) و (10729).
Grading: A similar narration is established as "sahih" from Abu Hurayrah (may Allah be pleased with him), and he is the main figure of the incident (the one the story is about).
Reference / Source: Imam al-Bukhari mentioned it in "Sahih al-Bukhari" at (2311), (3275) and (5010) in mu'allaq form with a decisive expression (sighat al-jazm), while Imam al-Nasa'i narrated it at (7963), (10728) and (10729) with a connected chain.
وقد رويت قصص مشابهة عن غير واحد من الصحابة أيضًا، كل واحد منهم هو صاحب القصة، لكن لا يخلو إسناد كل منها من ضعف، منها:
Details of the narration: Similar incidents are also narrated from more than one Companion, and in each of them the Companion concerned is presented as the main figure of the incident; however, the chain of each of them has some weakness. Some of them are as follows:
عن أُبي بن كعب، وتقدَّمت عند المصنّف برقم (2088).
Reference / Source: The narration of Ubayy bin Ka'b (may Allah be pleased with him), which has passed with the author (al-Hakim) under hadith number (2088).
وعن معاذ بن جبل، وتقدَّمت أيضًا برقم (2093).
Reference / Source: The narration of Mu'adh bin Jabal (may Allah be pleased with him), which has also passed under hadith number (2093).
وعن أبي أُسيد الساعدي عند الطبراني في "الكبير" 19/ (585).
Reference / Source: The narration of Abu Usayd al-Sa'idi (may Allah be pleased with him), which Imam al-Tabarani reported in "al-Mu'jam al-Kabir" (19/ 585).
وعن زيد بن ثابت عند ابن أبي الدنيا في "الهواتف" (164)، وفي "مكايد الشيطان" (15).
Reference / Source: The narration of Zayd bin Thabit (may Allah be pleased with him), which Ibn Abi al-Dunya narrated in "al-Hawatif" (164) and "Makayid al-Shaytan" (15).
وقد حمل الحافظ ابن حجر في "فتح الباري" 7/ 204 هذه الأحاديث على تعدد الحادثة، وعليه فالصحيح منها حديث أبي هريرة، ودونه حديث أبي أيوب، والباقي ضعيف، وإذا حملناه على أنه قصة واحدة، فبمجموع هذه الطرق والشواهد يصح الحديث، وصاحب القصة يكون أبا هريرة أو أبا أيوب، والله تعالى أعلم.
General principle: Al-Hafiz Ibn Hajar al-'Asqalani, in "Fath al-Bari" (7/ 204), reconciled these hadiths by taking them as "multiple incidents" (i.e. these events happened separately). On this basis, the most authentic of them is the narration of Abu Hurayrah, below it in rank is the narration of Abu Ayyub, while the remaining narrations are weak. But if we take it to be a single incident, then by the combination of all these routes and supporting reports the hadith is judged "sahih", and the main figure of the story is either Abu Hurayrah or Abu Ayyub al-Ansari. Allah knows best.
Grading: This narration is "hasan li-ghayrihi" (hasan due to other reports), although this chain in itself is weak.
Technical note / Defect ('illah): The condition of the narrators Yusuf bin Muhammad and Ibrahim bin Muslim could not be clarified. As for Ibrahim bin Bakr al-Mu'adhdhin, the most likely view is that he is Abu Ishaq al-Marwazi, whom al-Khatib al-Baghdadi mentioned in "al-Muttafiq wa al-Muftariq", stating that al-'Abbas bin al-Asamm and Abu Hamid al-Hasanawi of Naysabur narrated from him.
ولقصة أبي أيوب هذه شاهد من حديث أبي عمرة الأنصاري بإسناد حسن، وسيأتي بعد هذا.
Corroborating chains and supporting reports: This story of Abu Ayyub al-Ansari (may Allah be pleased with him) also has a "shahid" (supporting report) from the hadith of Abu 'Amrah al-Ansari (may Allah be pleased with him), which has a hasan chain and will come shortly after this.
ومن حديث أبي أيوب نفسه بإسناد ضعيف، وهو الآتي بعد حديث أبي عمرة.
Corroborating chains and supporting reports: This story is also narrated from Abu Ayyub al-Ansari (may Allah be pleased with him) himself with another, weak chain, which is mentioned after the hadith of Abu 'Amrah.
وصحَّ نحوها من حديث أبي هريرة، وصاحبها هو أبو هريرة، علَّقها البخاري في "صحيحه" بصيغة الجزم (2311) و (3275) و (5010)، ووصلها النسائي (7963) و (10728) و (10729).
Grading: A similar narration is established as "sahih" from Abu Hurayrah (may Allah be pleased with him), and he is the main figure of the incident (the one the story is about).
Reference / Source: Imam al-Bukhari mentioned it in "Sahih al-Bukhari" at (2311), (3275) and (5010) in mu'allaq form with a decisive expression (sighat al-jazm), while Imam al-Nasa'i narrated it at (7963), (10728) and (10729) with a connected chain.
وقد رويت قصص مشابهة عن غير واحد من الصحابة أيضًا، كل واحد منهم هو صاحب القصة، لكن لا يخلو إسناد كل منها من ضعف، منها:
Details of the narration: Similar incidents are also narrated from more than one Companion, and in each of them the Companion concerned is presented as the main figure of the incident; however, the chain of each of them has some weakness. Some of them are as follows:
عن أُبي بن كعب، وتقدَّمت عند المصنّف برقم (2088).
Reference / Source: The narration of Ubayy bin Ka'b (may Allah be pleased with him), which has passed with the author (al-Hakim) under hadith number (2088).
وعن معاذ بن جبل، وتقدَّمت أيضًا برقم (2093).
Reference / Source: The narration of Mu'adh bin Jabal (may Allah be pleased with him), which has also passed under hadith number (2093).
وعن أبي أُسيد الساعدي عند الطبراني في "الكبير" 19/ (585).
Reference / Source: The narration of Abu Usayd al-Sa'idi (may Allah be pleased with him), which Imam al-Tabarani reported in "al-Mu'jam al-Kabir" (19/ 585).
وعن زيد بن ثابت عند ابن أبي الدنيا في "الهواتف" (164)، وفي "مكايد الشيطان" (15).
Reference / Source: The narration of Zayd bin Thabit (may Allah be pleased with him), which Ibn Abi al-Dunya narrated in "al-Hawatif" (164) and "Makayid al-Shaytan" (15).
وقد حمل الحافظ ابن حجر في "فتح الباري" 7/ 204 هذه الأحاديث على تعدد الحادثة، وعليه فالصحيح منها حديث أبي هريرة، ودونه حديث أبي أيوب، والباقي ضعيف، وإذا حملناه على أنه قصة واحدة، فبمجموع هذه الطرق والشواهد يصح الحديث، وصاحب القصة يكون أبا هريرة أو أبا أيوب، والله تعالى أعلم.
General principle: Al-Hafiz Ibn Hajar al-'Asqalani, in "Fath al-Bari" (7/ 204), reconciled these hadiths by taking them as "multiple incidents" (i.e. these events happened separately). On this basis, the most authentic of them is the narration of Abu Hurayrah, below it in rank is the narration of Abu Ayyub, while the remaining narrations are weak. But if we take it to be a single incident, then by the combination of all these routes and supporting reports the hadith is judged "sahih", and the main figure of the story is either Abu Hurayrah or Abu Ayyub al-Ansari. Allah knows best.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 6045
