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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الإيمان
Book of Faith
تَفْسِيرُ آيَةِ ( وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ )
Tafsir of the verse: And when your Lord took from the children of Adam, from their loins, their descendants
Mustadrak al-Hakim — Hadith 75
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا إبراهيم بن مرزوق البصري بمِصر، حدثنا وهب بن جرير بن حازم، حدثنا أبي، عن كُلْثوم بن جَبْر، عن سعيد بن جُبير، عن ابن عباس، عن النبي ﷺ قال: "أَخَذَ اللهُ الميثاقَ من ظَهْر آدم، فأَخرج من صُلْبه ذُرِّيةً ذَرَأَها فنَثَرَهم نَثْرًا بين يديه كالذَّرِّ، ثم كلَّمهم، فقال: ﴿أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ (172) أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ﴾ [الأعراف] " (1).
هذا حديث صحيح الإسناد ولم يُخرجاه، وقد احتجَّ مسلم بكُلْثوم بن جَبْر.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 75 - احتج مسلم بكلثوم
هذا حديث صحيح الإسناد ولم يُخرجاه، وقد احتجَّ مسلم بكُلْثوم بن جَبْر.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 75 - احتج مسلم بكلثوم
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that the Prophet (peace and blessings be upon him) said: "Allah Almighty took the covenant from the back of Adam, and brought forth from his loins all of his offspring whom He was to create, and scattered them before Him like tiny ants. Then He spoke to them, saying: 'Am I not your Lord? They said: Yes indeed, we bear witness. (This) lest you say on the Day of Resurrection: We were unaware of this; or lest you say: It was only our forefathers who associated partners (with Allah) before, and we were merely descendants after them; will You then destroy us for what the falsifiers did?' [Surah al-A'raf: 172-173]"
This hadith has a sahih (authentic) chain, and the two of them did not record it, although Imam Muslim used Kulthum bin Jabr as evidence.
This hadith has a sahih (authentic) chain, and the two of them did not record it, although Imam Muslim used Kulthum bin Jabr as evidence.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده جيد وإن كان أكثر من رواه عن كلثوم بن جبر رواه عنه موقوفًا على ابن عباس، لكن مثل هذا لا يقال بالرأي، فهو محمول على الرفع، خاصة أنه قد روي معناه في أحاديث أخرى مرفوعة عن النبي ﷺ.
Grading: Its chain is "jayyid" (good).
Technical note / Defect ('illah): Although most of those who narrated it from Kulthum bin Jabr kept it "mawquf" on Ibn Abbas, matters of this kind (events of the world of souls) cannot be stated from reason or opinion, so it has the ruling of "marfu'". This is especially so because its meaning is established in other marfu' hadiths.
وسيأتي الحديث برقم (4044) من طريق حسين بن محمد المرُّوذي، عن جرير بن حازم. ومن هذا الطريق أخرجه أحمد 4/ (2455)، والنسائي (1127).
Reference / Source: This hadith will come later at number (4044) by way of Husayn bin Muhammad al-Marrudhi, from Jarir bin Hazim. By this same route Imam Ahmad narrated it at 4/(2455) and Imam al-Nasa'i at (1127).
وقد رواه غير واحد عن كلثوم فوقفه، وكذا رواه غير واحد عن سعيد بن جبير عن ابن عباس، وكل ذلك أخرجه الطبري في "تفسيره" 9/ 111 و 112، قال ابن كثير في "تفسيره" 3/ 502: فهذا أكثر وأثبت، والله أعلم.
Reference / Source: Several narrators reported it from Kulthum as "mawquf", and likewise several reported it from Sa'id bin Jubayr, from Ibn Abbas, as mawquf. Imam al-Tabari mentioned all these details in his "Tafsir" (9/111-112).
Important point: Imam Ibn Kathir says in his Tafsir (3/502) that the mawquf version is the more established and the more widely narrated, and Allah knows best.
وممّا يشهد لمعنى حديث ابن عباس هذا حديثُ أنس بن مالك عن النبي ﷺ قال: "يقال للرجل من أهل النار يوم القيامة: أرأيتَ لو كان لك ما على الأرض من شيء، أكنت مفتديًا به؟ قال: فيقول: نعم، قال: فيقول: قد أردتُ منك أهون من ذلك، قد أخذتُ عليك في ظهر آدم أن لا تشرك بي شيئًا، فأبيتَ إلَّا أن تشرك" أخرجه أحمد 19/ (12289)، والبخاري (3334)، ومسلم (2805).
Corroborating chains and supporting reports: The meaning of Ibn Abbas's hadith is supported by the marfu' hadith of Anas bin Malik in which the Messenger of Allah (peace and blessings be upon him) said: "On the Day of Resurrection a man of the people of the Fire will be asked: If you had everything on earth, would you give it as a ransom? He will say: Yes. Allah will say: I wanted from you something far easier than that (the covenant of "Alastu") when you were in the loins of Adam: that you associate nothing with Me, but you refused everything except associating partners with Me".
Reference / Source: It was narrated by Imam Ahmad (12289), al-Bukhari (3334) and Muslim (2805).
وفي الباب غير هذا الحديث كما في "تفسير ابن كثير"، وحديث أنس هذا أصحُّها، وللشيخ ناصر الدين الألباني ﵀ تحقيق جيد في هذا الحديث، فارجع إلى كتابه "السلسلة الصحيحة" برقم (1623).
Important point: There are other hadiths on this topic, as mentioned in Tafsir Ibn Kathir, but the hadith of Anas is the most authentic of them.
Note / Clarification: Shaykh Nasir al-Din al-Albani (may Allah have mercy on him) made an excellent study of this hadith; see his book "al-Silsilah al-Sahihah" (1623).
قوله: "من ظهر آدم" أي: من ذرّيته التي تظهر من ظهره.
Note / Clarification: The words "min zahr Adam" (from the back of Adam) refer to the offspring of Adam (peace be upon him) that were to come forth from his loins.
Grading: Its chain is "jayyid" (good).
Technical note / Defect ('illah): Although most of those who narrated it from Kulthum bin Jabr kept it "mawquf" on Ibn Abbas, matters of this kind (events of the world of souls) cannot be stated from reason or opinion, so it has the ruling of "marfu'". This is especially so because its meaning is established in other marfu' hadiths.
وسيأتي الحديث برقم (4044) من طريق حسين بن محمد المرُّوذي، عن جرير بن حازم. ومن هذا الطريق أخرجه أحمد 4/ (2455)، والنسائي (1127).
Reference / Source: This hadith will come later at number (4044) by way of Husayn bin Muhammad al-Marrudhi, from Jarir bin Hazim. By this same route Imam Ahmad narrated it at 4/(2455) and Imam al-Nasa'i at (1127).
وقد رواه غير واحد عن كلثوم فوقفه، وكذا رواه غير واحد عن سعيد بن جبير عن ابن عباس، وكل ذلك أخرجه الطبري في "تفسيره" 9/ 111 و 112، قال ابن كثير في "تفسيره" 3/ 502: فهذا أكثر وأثبت، والله أعلم.
Reference / Source: Several narrators reported it from Kulthum as "mawquf", and likewise several reported it from Sa'id bin Jubayr, from Ibn Abbas, as mawquf. Imam al-Tabari mentioned all these details in his "Tafsir" (9/111-112).
Important point: Imam Ibn Kathir says in his Tafsir (3/502) that the mawquf version is the more established and the more widely narrated, and Allah knows best.
وممّا يشهد لمعنى حديث ابن عباس هذا حديثُ أنس بن مالك عن النبي ﷺ قال: "يقال للرجل من أهل النار يوم القيامة: أرأيتَ لو كان لك ما على الأرض من شيء، أكنت مفتديًا به؟ قال: فيقول: نعم، قال: فيقول: قد أردتُ منك أهون من ذلك، قد أخذتُ عليك في ظهر آدم أن لا تشرك بي شيئًا، فأبيتَ إلَّا أن تشرك" أخرجه أحمد 19/ (12289)، والبخاري (3334)، ومسلم (2805).
Corroborating chains and supporting reports: The meaning of Ibn Abbas's hadith is supported by the marfu' hadith of Anas bin Malik in which the Messenger of Allah (peace and blessings be upon him) said: "On the Day of Resurrection a man of the people of the Fire will be asked: If you had everything on earth, would you give it as a ransom? He will say: Yes. Allah will say: I wanted from you something far easier than that (the covenant of "Alastu") when you were in the loins of Adam: that you associate nothing with Me, but you refused everything except associating partners with Me".
Reference / Source: It was narrated by Imam Ahmad (12289), al-Bukhari (3334) and Muslim (2805).
وفي الباب غير هذا الحديث كما في "تفسير ابن كثير"، وحديث أنس هذا أصحُّها، وللشيخ ناصر الدين الألباني ﵀ تحقيق جيد في هذا الحديث، فارجع إلى كتابه "السلسلة الصحيحة" برقم (1623).
Important point: There are other hadiths on this topic, as mentioned in Tafsir Ibn Kathir, but the hadith of Anas is the most authentic of them.
Note / Clarification: Shaykh Nasir al-Din al-Albani (may Allah have mercy on him) made an excellent study of this hadith; see his book "al-Silsilah al-Sahihah" (1623).
قوله: "من ظهر آدم" أي: من ذرّيته التي تظهر من ظهره.
Note / Clarification: The words "min zahr Adam" (from the back of Adam) refer to the offspring of Adam (peace be upon him) that were to come forth from his loins.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 75
