Mustadrak al-Hakim — Hadith 6969

(2) إسناده صحيح، وابن جريج صرَّح بالتحديث عند البخاري وغيره فانتفت شبهة تدليسه.
Grading: Its chain is "sahih", and Ibn Jurayj explicitly stated that he heard it in al-Bukhari and others, so the suspicion of his tadlis is removed.
وقال الذهبي في "التلخيص": بل التي لم يقسم لها سودة قلنا وهذا هو الصواب كما سيأتي بيانه.
Important point: Al-Hafiz al-Dhahabi says in "al-Talkhis": "Rather, the wife to whom no turn was allotted (because she had given her turn to 'A'ishah) was Sawdah." We say: this is what is "correct", as will be explained below.
وأخرجه أحمد 3 / (2044)، والنسائي (5285) من طريق جعفر بن عون، بهذا الإسناد. وأخرجه أحمد 5 / (3259) و (3261)، والبخاري (5067)، ومسلم (1465)، والنسائي (8875) من طرق عن ابن جريج، به. ولم يذكر البخاري والنسائي قول عكرمة في آخره، واستدراك الحاكم لهذا الحديث ذهول منه. وأخرجه النسائي (5288) من طريق سفيان - وهو ابن عيينة - عن عمرو بن دينار، عن عطاء، عن ابن عبّاس قال: توفي رسول الله ﷺ وعنده تسع نسوة يُصيبهنَّ إلا سودة، فإنها وهبت يومها وليلتها لعائشة.
Reference / Source: Ahmad (3/ 2044) and al-Nasa'i (5285) narrated it by way of Ja'far bin 'Awn with this same chain. Also Ahmad (5/ 3259, 3261), al-Bukhari (5067), Muslim (1465) and al-Nasa'i (8875) narrated it through various routes from Ibn Jurayj; however, al-Bukhari and al-Nasa'i did not mention 'Ikrimah's statement at its end.
Technical note / Defect ('illah): Al-Hakim's including this hadith as a supplement (istidrak) is an oversight (dhuhul) on his part. Al-Nasa'i (5288) narrated by way of Sufyan (bin 'Uyaynah), from 'Amr bin Dinar, from 'Ata', from Ibn 'Abbas, who said: The Messenger of Allah (peace and blessings be upon him) passed away while he had nine wives with whom he had relations, except Sawdah, for she had given her day and night to 'A'ishah.
وقال البزار في "مسنده" (5172): والذي يحفظ عن ابن عبّاس من غير هذا الوجه: أنَّ التي لم يكن يقسم لها سودة بنت زمعة، لأنها وهبت يومها لعائشة.
Important point: Imam al-Bazzar says in his "Musnad" (5172): What is preserved from Ibn 'Abbas through routes other than this one is that the one to whom no turn used to be allotted was Sawdah bint Zam'ah, because she had given her day to 'A'ishah.
وقال الحافظ ابن حجر في "فتح الباري" 15/ 224: قال عِياض: قال الطحاويُّ: هذا وهمٌ، وصوابه سَوْدة، كما تقدَّم أنَّها وَهَبَت يومها لعائشة، وإنما غَلِطَ فيه ابن جُرَيج راويه عن عطاء. كذا قال. قال عياض: قد ذكروا في قوله تعالى: ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ﴾ [الأحزاب: 51] أَنَّه آوى عائشة ﵂ وحفصة وزينب وأُمّ سَلَمة، فكان يستوفي لهنَّ القَسْمَ، وأرجأ سودةَ وجُويرية وأُمّ حبيبة وميمونة، وصفيّة، فكان يقيم لهنَّ ما شاء! قال: فيحتمل أن تكون رواية ابن جُريج صحيحة ويكون ذلك في آخر أمره حيثُ آوى الجميع، فكان يقسم لجميعهن إلا لصفية.
Technical note / Defect ('illah): Al-Hafiz Ibn Hajar says in "Fath al-Bari" (15/ 224): Qadi 'Iyad said that al-Tahawi said: This (naming Safiyyah) is an error; the correct name is "Sawdah", as has passed that she gave her day to 'A'ishah, and the mistake is from Ibn Jurayj, who narrates it from 'Ata'. Qadi 'Iyad further said: The scholars have mentioned regarding the words of Allah, ﴿تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ﴾ [You may defer whom you will of them] (al-Ahzab: 51), that he (peace and blessings be upon him) kept close 'A'ishah, Hafsah, Zaynab and Umm Salamah and gave them their full turns, while he deferred Sawdah, Juwayriyah, Umm Habibah, Maymunah and Safiyyah, staying with them as he wished. 'Iyad said: So it is possible that Ibn Jurayj's narration (naming Safiyyah) is correct, and that this was at the end of his life when he had brought all of them close, so he allotted turns to all of them except Safiyyah.
قال ابن حجر: يترجّح أن مُرادَ ابن عبّاس بالتي لا يَقسِمُ لها سَوْدة كما قاله الطحاوي، لحديث عائشة ﵂: أن سودة وَهَبَت يومها لعائشة، وكان النَّبيّ ﷺ يَقسم لعائشة يومها ويوم سودة، وسيأتي في باب مُفرَد، ويأتي بسط القصة هناك إن شاء الله تعالى.
Grading: Ibn Hajar says: The preferred view is that the one to whom, according to Ibn 'Abbas, no turn was allotted is "Sawdah", as al-Tahawi said. The evidence for this is the hadith of 'A'ishah that Sawdah gave her day to 'A'ishah, and the Prophet (peace and blessings be upon him) used to allot to 'A'ishah her own day and the day of Sawdah. This will come in a separate chapter, and the details of the story will be given there, if Allah wills.
لكن يحتمل أن يقال: لا يَلزَمُ من أنه كان لا يبيت عند سودة أن لا يقسم لها، بل كان يقسم لها لكن يبيت عند عائشة ﵂ لما وَقَعَ من تلك الهِبَة. نعم يجوز نفي القسم عنها مجازًا، والراجح عندي ما ثبت في "الصحيح"، ولعل البخاري حذف هذه الزيادة عمدًا.
Important point: (Ibn Hajar says:) But it is also possible to say: his not spending the night with Sawdah does not necessitate that no turn was allotted to her at all; rather, a turn was allotted to her, but because of that gift he spent that night with 'A'ishah. Yes, it is permissible to say figuratively that she had no allotment (since in practice the night was not spent with her). In my view, the preferred position is what is established in "the Sahih", and perhaps al-Bukhari omitted this addition deliberately.
قوله: "فإذا رفعتُم نعشها" قال الحافظ ابن حجر: بعين مُهملة وشين مُعجَمة: السرير الذي يُوضع عليه الميت.
Note / Clarification: Regarding the words "fa-idha rafa'tum na'shaha" (when you lift her bier), al-Hafiz Ibn Hajar says: It is with an undotted 'ayn and a dotted shin; it means the bed on which the deceased is placed.
وقوله: "فلا تُزعزعوها" بزاءين معجمتين وعينينِ مُهملتين، والزّعزعة: تحريك الشيء الذي يُرفع.
Note / Clarification: And the words "fa-la tuza'zi'uha" (do not shake it) are with two dotted zays and two undotted 'ayns; "za'za'ah" means to shake (violently) something that is being carried.
وقوله: "ولا تُزلزلوها" الزلزلة: الاضطراب. ويُستفاد منه أن حُرْمة المؤمن بعد موته باقية كما كانت في حياته، وفيه حديث: كسرُ عَظم المؤمن ميِّتًا ككسره حيًّا" أخرجه أبو داود (3207) وابن ماجه (1616) وصححه ابن حبان (3167).
General principle: In the words "wa-la tuzalziluha", "zalzalah" means jolting. It is derived from this that the sanctity of a believer remains after his death just as it was in his life. On this there is the hadith: "Breaking the bone of a dead believer is like breaking it while he is alive." Abu Dawud (3207) and Ibn Majah (1616) narrated it, and Ibn Hibban (3167) declared it sahih.