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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الطب
Book of Medicine
إِنَّ الْجِنَّ لَا يَعْلَمُونَ الْغَيْبَ
The jinn do not know the unseen
Mustadrak al-Hakim — Hadith 7616
اُردوEn
أخبرني إسماعيل بن محمد بن الفضل بن محمد الشَّعْراني، حدثنا جَدِّي، حدثنا يحيى بن سليمان الجُعْفي، حدثني ابن وهب، حدثني إبراهيم بن طَهْمان، عن عطاء بن السائب، عن سعيد بن جُبير، عن ابن عباس، عن النبيِّ ﷺ قال: "كان سليمان بن داود ﵇ إذا قام في رمضانَ، رأى شجرةً نابتةً بين يديه، فقال: ما اسمُكِ؟ فتقول: كذا، فيقول: لأيِّ شيء أنتِ؟ فتقول: لكذا، فإن كانت لدواءٍ كُتِبَ، وإن كانت لغَرْسِ غُرِسَت، فبينما هو يُصلِّي ذاتَ يوم إذا شجرةٌ نابتةٌ بين يديه، فقال لها: ما اسمُكِ؟ قالت: الخُرْنُوب، قال: لأيِّ شيء أنتِ؟ قالت: لِخَراب أهلِ هذا البيت، فقال سليمان: اللهمَّ عَمَّ على الجنِّ موتي، حتى تعلم الإنسُ أنَّ الجنَّ لا تعلمُ الغيبَ. قال: فنَحَتَها عصًا، فتوكَّأ عليها حَوْلًا مَيْتًا والجنُّ تعمل، فلمَّا خَرَّ تبيَّنت الإنسُ أَنَّ الجنَّ لا يعلمون الغيبَ، قال: فشَكَرتِ الجِنُّ الأرضَةَ فكانت تأتيها الماءَ". وكان ابن عباس يقرؤُها هكذا (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه. وهو غريب بمرَّة من رواية عبد الله (1) بن وهب عن إبراهيم بن طَهْمان، فإني لم أجدْ عنه غير رواية هذا الحديث الواحد. وقد رواه سَلَمة بن كُهيل عن سعيد بن جبير، فأوقفَه على ابن عباس:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7428 - صحيح غريب بمرة
هذا حديث صحيح الإسناد، ولم يُخرجاه. وهو غريب بمرَّة من رواية عبد الله (1) بن وهب عن إبراهيم بن طَهْمان، فإني لم أجدْ عنه غير رواية هذا الحديث الواحد. وقد رواه سَلَمة بن كُهيل عن سعيد بن جبير، فأوقفَه على ابن عباس:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7428 - صحيح غريب بمرة
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that the Prophet (peace and blessings be upon him) said: "Whenever Sayyiduna Sulayman bin Dawud (peace be upon him) stood (for worship) in Ramadan, he would see a tree growing in front of him. He would ask it: What is your name? It would reply: My name is such-and-such. He would ask: What are you for? It would say: For such-and-such a purpose. If it was for medicine, it would be written down (as a remedy), and if it was for planting, it would be planted. One day, while he was praying, he suddenly found a tree growing in front of him. He asked it: What is your name? It replied: Al-kharrub (the carob). He asked: What are you for? It said: For the ruin and destruction of this house (Bayt al-Maqdis). Then Sulayman (peace be upon him) supplicated: O Allah, conceal my death from the jinn, so that humans may know (with certainty) that the jinn do not know the unseen. So he made a staff from it and, leaning upon it, remained for a year in the state of death while the jinn remained yoked (to their work, out of fear). Then when he fell (to the ground), it became clear to humans that the jinn do not know the unseen. He said: The jinn thanked the termite (for eating the staff and freeing them from their toil), and that is why they used to bring water to it (as a reward)." And Ibn Abbas (may Allah be pleased with them both) used to recite it in this way (with this interpretation).
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it. And it is extremely gharib (singular) as a narration of Abdullah bin Wahb from Ibrahim bin Tahman, for I have not found any other narration from him besides this. And Salamah bin Kuhayl narrated it from Sa'id bin Jubayr as mawquf, with its chain ending at Ibn Abbas (may Allah be pleased with them both).
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it. And it is extremely gharib (singular) as a narration of Abdullah bin Wahb from Ibrahim bin Tahman, for I have not found any other narration from him besides this. And Salamah bin Kuhayl narrated it from Sa'id bin Jubayr as mawquf, with its chain ending at Ibn Abbas (may Allah be pleased with them both).
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) صحيح موقوفًا، ضعيف مرفوعًا، فقد تفرد إبراهيم بن طهمان من بين أصحاب عطاء بن السائب برفعه قال البزار: وهذا الحديث قد رواه جماعة عن عطاء عن سعيد بن جبير عن ابن عباس موقوفًا، ولا نعلم أسنده إلّا إبراهيم بن طهمان. قلنا: لم نجد من نصَّصَ على أنَّ رواية إبراهيم عن عطاء قبل اختلاطه أو بعده، وممن رواه عن عطاء فأوقفه سفيان بن عيينة، وهو روى عن عطاء قبل اختلاطه، كما أنه أوثق وأحفظ من إبراهيم بن طهمان، وكذلك رواه سلمة ابن كهيل في الرواية التالية عن سعيد بن جبير فوقفه، وهو الصحيح، لذلك قال ابن كثير في "تفسيره" 6/ 490: في رفعه غرابة ونكارة، والأقرب أن يكون موقوفًا. ابن وهب: هو عبد الله.
Grading: (1) This hadith is sahih as mawquf and weak as marfu'.
Technical note / Defect ('illah): Among the students of Ata' bin al-Sa'ib, only Ibrahim bin Tahman narrated it as marfu'. Al-Bazzar said: "A group narrated this hadith from Ata', from Sa'id bin Jubayr, from Ibn Abbas, as mawquf, and we do not know anyone who narrated it with a connected (marfu') chain except Ibrahim bin Tahman." We (the editors) say: We have not found any explicit statement as to whether Ibrahim's narration from Ata' was before or after his deterioration; whereas Sufyan bin Uyaynah narrated it from Ata' as mawquf, and his narration was before the deterioration, and he is also more trustworthy and a better memoriser than Ibrahim. Likewise, in the following narration, Salamah bin Kuhayl also narrated it from Sa'id bin Jubayr as mawquf, and that is correct. For this reason Ibn Kathir said in his "Tafsir" (6/ 490): "There is strangeness and objectionability (gharabah and nakarah) in its being marfu', and the more likely view is that it is mawquf." (Ibn Wahb is Abd Allah bin Wahb.)
وأخرجه البزار في "مسنده" (5060)، والباغندي في "الأمالي" (56)، والطبري في "تفسيره" 22/ 74، وفي "تاريخه" 1/ 501، والطبراني في "الكبير" (12281)، وأبو نعيم في الحلية 4/ 304، وفي "الطب النبوي" (609)، وابن عساكر في "تاريخ دمشق" 22/ 295 - 296، والضياء المقدسي في "المختارة" 10 / (306) و (308) من طريق أبي حذيفة موسى بن مسعود، وأبو نعيم في "الطب" (609)، وابن عساكر 22/ 295 من طريق حفص بن عبد الله السلمي، كلاهما عن إبراهيم بن طهمان، بهذا الإسناد. وسيأتي عند المصنف من هذا الطريق برقم (8426).
Reference / Source: It was recorded by al-Bazzar in "al-Musnad" (5060), al-Baghandi in "al-Amali" (56), al-Tabari in his "Tafsir" (22/ 74) and "Tarikh" (1/ 501), al-Tabarani in "al-Kabir" (12281), Abu Nu'aym in "al-Hilyah" (4/ 304) and "al-Tibb al-Nabawi" (609), Ibn Asakir in "Tarikh Dimashq" (22/ 295-296) and al-Diya' al-Maqdisi in "al-Mukhtarah" (10/ 306, 308) through the route of Abu Hudhayfah Musa bin Mas'ud; and by Abu Nu'aym in "al-Tibb" (609) and Ibn Asakir (22/ 295) through the route of Hafs bin Abd Allah al-Sulami. Both of them narrate it from Ibrahim bin Tahman, with this chain. It will come later with the author through this route at number (8426).
وأخرجه البزار (5061)، ومحمد بن نصر المروزي في "تعظيم قدر الصلاة" (207) من طريقين عن سفيان بن عيينة، عن عطاء بن السائب، به موقوفًا. وإسناده صحيح.
Reference / Source: It was recorded by al-Bazzar (5061) and Muhammad bin Nasr al-Marwazi in "Ta'zim Qadr al-Salah" (207) through two routes from Sufyan bin Uyaynah, from Ata' bin al-Sa'ib, as mawquf.
Grading: Its chain is sahih.
وسلف الحديث كذلك موقوفًا من طريق جرير بن عبد الحميد عن عطاء بن السائب برقم (3626).
Reference / Source: This hadith has already appeared likewise as mawquf through the route of Jarir bin Abd al-Hamid, from Ata' bin al-Sa'ib, under number (3626).
وأخرجه بنحوه الطبري 22/ 75 من طريق أسباط بن نصر، عن السُّدي، عن أبي مالك وأبي صالح، عن ابن عباس، وعن مُرّة الهمداني، عن ابن مسعود، وعن أناس من أصحاب النبي ﷺ. وسنده حسن.
Reference / Source: Al-Tabari (22/ 75) recorded it in similar form through the route of Asbat bin Nasr, from al-Suddi, from Abu Malik and Abu Salih, from Ibn Abbas; and from Murrah al-Hamdani, from Ibn Mas'ud; and from some of the Companions of the Prophet (peace and blessings be upon him).
Grading: Its chain is "hasan".
(1) تحرّف في النسخ الخطية إلى: عبيد الله.
Note / Clarification: (1) In the manuscripts this name is distorted into "Ubayd Allah".
Grading: (1) This hadith is sahih as mawquf and weak as marfu'.
Technical note / Defect ('illah): Among the students of Ata' bin al-Sa'ib, only Ibrahim bin Tahman narrated it as marfu'. Al-Bazzar said: "A group narrated this hadith from Ata', from Sa'id bin Jubayr, from Ibn Abbas, as mawquf, and we do not know anyone who narrated it with a connected (marfu') chain except Ibrahim bin Tahman." We (the editors) say: We have not found any explicit statement as to whether Ibrahim's narration from Ata' was before or after his deterioration; whereas Sufyan bin Uyaynah narrated it from Ata' as mawquf, and his narration was before the deterioration, and he is also more trustworthy and a better memoriser than Ibrahim. Likewise, in the following narration, Salamah bin Kuhayl also narrated it from Sa'id bin Jubayr as mawquf, and that is correct. For this reason Ibn Kathir said in his "Tafsir" (6/ 490): "There is strangeness and objectionability (gharabah and nakarah) in its being marfu', and the more likely view is that it is mawquf." (Ibn Wahb is Abd Allah bin Wahb.)
وأخرجه البزار في "مسنده" (5060)، والباغندي في "الأمالي" (56)، والطبري في "تفسيره" 22/ 74، وفي "تاريخه" 1/ 501، والطبراني في "الكبير" (12281)، وأبو نعيم في الحلية 4/ 304، وفي "الطب النبوي" (609)، وابن عساكر في "تاريخ دمشق" 22/ 295 - 296، والضياء المقدسي في "المختارة" 10 / (306) و (308) من طريق أبي حذيفة موسى بن مسعود، وأبو نعيم في "الطب" (609)، وابن عساكر 22/ 295 من طريق حفص بن عبد الله السلمي، كلاهما عن إبراهيم بن طهمان، بهذا الإسناد. وسيأتي عند المصنف من هذا الطريق برقم (8426).
Reference / Source: It was recorded by al-Bazzar in "al-Musnad" (5060), al-Baghandi in "al-Amali" (56), al-Tabari in his "Tafsir" (22/ 74) and "Tarikh" (1/ 501), al-Tabarani in "al-Kabir" (12281), Abu Nu'aym in "al-Hilyah" (4/ 304) and "al-Tibb al-Nabawi" (609), Ibn Asakir in "Tarikh Dimashq" (22/ 295-296) and al-Diya' al-Maqdisi in "al-Mukhtarah" (10/ 306, 308) through the route of Abu Hudhayfah Musa bin Mas'ud; and by Abu Nu'aym in "al-Tibb" (609) and Ibn Asakir (22/ 295) through the route of Hafs bin Abd Allah al-Sulami. Both of them narrate it from Ibrahim bin Tahman, with this chain. It will come later with the author through this route at number (8426).
وأخرجه البزار (5061)، ومحمد بن نصر المروزي في "تعظيم قدر الصلاة" (207) من طريقين عن سفيان بن عيينة، عن عطاء بن السائب، به موقوفًا. وإسناده صحيح.
Reference / Source: It was recorded by al-Bazzar (5061) and Muhammad bin Nasr al-Marwazi in "Ta'zim Qadr al-Salah" (207) through two routes from Sufyan bin Uyaynah, from Ata' bin al-Sa'ib, as mawquf.
Grading: Its chain is sahih.
وسلف الحديث كذلك موقوفًا من طريق جرير بن عبد الحميد عن عطاء بن السائب برقم (3626).
Reference / Source: This hadith has already appeared likewise as mawquf through the route of Jarir bin Abd al-Hamid, from Ata' bin al-Sa'ib, under number (3626).
وأخرجه بنحوه الطبري 22/ 75 من طريق أسباط بن نصر، عن السُّدي، عن أبي مالك وأبي صالح، عن ابن عباس، وعن مُرّة الهمداني، عن ابن مسعود، وعن أناس من أصحاب النبي ﷺ. وسنده حسن.
Reference / Source: Al-Tabari (22/ 75) recorded it in similar form through the route of Asbat bin Nasr, from al-Suddi, from Abu Malik and Abu Salih, from Ibn Abbas; and from Murrah al-Hamdani, from Ibn Mas'ud; and from some of the Companions of the Prophet (peace and blessings be upon him).
Grading: Its chain is "hasan".
(1) تحرّف في النسخ الخطية إلى: عبيد الله.
Note / Clarification: (1) In the manuscripts this name is distorted into "Ubayd Allah".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7616
