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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الأدب
Book of Manners
النَّهْيُ عَنْ مَجْلِسَيْنِ وَمَلْبَسَيْنِ .
Prohibition of two kinds of sitting and two kinds of dress
Mustadrak al-Hakim — Hadith 7908
اُردوEn
حَدَّثَنَا أبو العباس محمد بن يعقوب، حَدَّثَنَا العباس بن محمد الدُوري، حَدَّثَنَا عثمان بن عمر، حَدَّثَنَا إسرائيل، عن مَيْسَرةَ بن حَبيب، عن المِنْهال بن عمرو، عن عائشة بنت طلحة، عن عائشة أمِّ المؤمنين قالت ما رأيتُ أحدًا أشبهَ سَمْتًا ودَلًّا وهَديًا برسولِ الله ﷺ في قيامِها وقعودِها من فاطمة بنتِ رسول الله ﷺ. قالت: وكانت إذا دخلَتْ على النَّبِيِّ ﷺ، قامَ إليها فقبَّلها وأجلسَها في مَجلِسِه، وكان النبيُّ ﷺ إذا دخلَ عليها قامَتْ من مَجلِسِها، فقبَّلَتْه وأجلسَتْه في مَجْلِسِها، فلمَّا مَرِضَ النبيُّ ﷺ دخلَتْ فاطمةُ فأكبَّتْ عليه فقبَّلَته، ثم رفعت رأسَها [فبكَتْ، ثم أكبَّتْ عليه ورفعت رأسَها] (1) فضَحِكَت. فقلتُ: إني كنتُ أظنُّ أنَّ هذه من أعقلِ نسائِنا، فإذا هي من النِّساء، فلمَّا توفي النَّبِيّ ﷺ قلتُ لها: رأيتُكِ حين أكببتِ على النَّبِيِّ فرفعتِ رأسَك فبكيتِ، ثم أكببتِ عليه فرفعتِ رأسَك فضحكتِ، ما حَمَلَكِ على ذلك؟ قالت: إِنِّي إِذًا لَبَذِرَةٌ، أخبرني أنه ميِّتٌ من وجعِه هذا فبكيتُ، ثم أخبرني أنِّي أسرعُ أهل بيتِه لُحوقًا به، فذاك حين ضحكتُ (2).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه بهذه السِّياقة، إنما اتفقا على حديث الشَّعْبي عن مسروق عن عائشة ﵂ (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7715 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه بهذه السِّياقة، إنما اتفقا على حديث الشَّعْبي عن مسروق عن عائشة ﵂ (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7715 - على شرط البخاري ومسلم
Aishah bint Talhah narrates from Sayyidah Aishah, the Mother of the Believers (may Allah be pleased with her), that she said: I have not seen anyone more like the Messenger of Allah (peace and blessings be upon him) in standing and sitting, in habits and manner, in way of life and in conduct, than Fatimah, the daughter of the Messenger of Allah (may Allah be pleased with her). Sayyidah Aishah (may Allah be pleased with her) said: When she came to the Prophet (peace and blessings be upon him), he (peace and blessings be upon him) would stand up for her, kiss her and seat her in his place; and when the Prophet (peace and blessings be upon him) came to her, she would rise from her place, kiss him (peace and blessings be upon him) and seat him (peace and blessings be upon him) in her place. Then, when the Prophet (peace and blessings be upon him) fell ill, Sayyidah Fatimah (may Allah be pleased with her) came, bent over him (peace and blessings be upon him) and kissed him (peace and blessings be upon him); then she raised her head and began to weep, then she bent over him (peace and blessings be upon him) again and raised her head and began to laugh. (Sayyidah Aishah (may Allah be pleased with her) said:) I said (to myself): I used to think that she was the most sensible of our women, but she too has turned out to be (as emotional as) other women. When the Prophet (peace and blessings be upon him) passed away, I asked her: I saw that when you bent over the Prophet (peace and blessings be upon him) and raised your head, you wept; then you bent over again and raised your head, and you laughed. What made you do that? She replied: "Then I would have been one who divulges (secrets). (The matter was that) he (peace and blessings be upon him) told me that he would pass away in this very illness, so I wept (on hearing it); then he (peace and blessings be upon him) told me that I would be the first of his family to join him (peace and blessings be upon him), so at that I laughed (with joy)."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with this wording; they both only agreed on the hadith of al-Sha'bi from Masruq from Sayyidah Aishah (may Allah be pleased with her).
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with this wording; they both only agreed on the hadith of al-Sha'bi from Masruq from Sayyidah Aishah (may Allah be pleased with her).
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) ما بين المعقوفين لم يرد في نسخنا الخطية، وأثبتناه من مصادر التخريج. وآخر الحديث يوجب وجوده حتَّى يتم المعنى.
Note / Clarification: The text between the brackets [ ] was not in our manuscripts; we have established it from the other takhrij sources. The last part of the hadith requires the presence of this text so that the meaning is complete.
(2) إسناده صحيح.
Grading: Its chain is sahih.
وأخرجه الترمذي (3872)، والنسائي (8311) و (9193)، وابن حبان (6953) من طرق عن عثمان بن عمر، بهذا الإسناد.
Reference / Source: It was narrated by Imam al-Tirmidhi (3872), al-Nasa'i (8311, 9193) and Ibn Hibban (6953) through various routes from 'Uthman bin 'Umar, with this same chain.
وأخرجه النسائي (9192) من طريق النضر بن شميل، عن إسرائيل، به.
Reference / Source: Imam al-Nasa'i (9192) narrated it with the chain al-Nadr bin Shumayl, from Isra'il (bin Yunus).
وسلف مختصرًا برقم (4785).
Reference / Source: This narration has passed earlier in abridged form at no. (4785).
وأخرجه مختصرًا أحمد (41/ 24483) و (43/ 26032)، والبخاري (3625) و (3715) و (4433)، ومسلم (2450) (97)، والنسائي (8309)، وابن حبان (6954) من طريق عروة بن الزبير، والنسائي (8308) و (8459)، وابن حبان (6952) من طريق أبي سلمة، كلاهما عن عائشة.
Reference / Source: It was narrated in abridged form by Imam Ahmad (41/ 24483, 43/ 26032), al-Bukhari (3625, 3715, 4433), Muslim (2450) (97), al-Nasa'i (8309) and Ibn Hibban (6954) through the route of 'Urwah bin al-Zubayr; and by al-Nasa'i (8308, 8459) and Ibn Hibban (6952) through the route of Abu Salamah bin 'Abd al-Rahman; and both of them ('Urwah and Abu Salamah) narrate it from 'A'ishah (may Allah be pleased with her).
والبَذِرُ: الذي يُفشي السرَّ ويُظهر ما يسمعه. قاله ابن الأثير في "النهاية".
Note / Clarification: Al-badhir: this refers to a person who divulges secrets and makes public among people whatever he hears. This definition was given by Ibn al-Athir in "al-Nihayah".
(1) طريق مسروق هذه سلفت عند المصنّف برقم (4795)، وذكرنا تخريجها هناك.
Reference / Source: This chain of Masruq bin al-Ajda' has passed earlier with the author at no. (4795), and we mentioned its complete takhrij there.
Note / Clarification: The text between the brackets [ ] was not in our manuscripts; we have established it from the other takhrij sources. The last part of the hadith requires the presence of this text so that the meaning is complete.
(2) إسناده صحيح.
Grading: Its chain is sahih.
وأخرجه الترمذي (3872)، والنسائي (8311) و (9193)، وابن حبان (6953) من طرق عن عثمان بن عمر، بهذا الإسناد.
Reference / Source: It was narrated by Imam al-Tirmidhi (3872), al-Nasa'i (8311, 9193) and Ibn Hibban (6953) through various routes from 'Uthman bin 'Umar, with this same chain.
وأخرجه النسائي (9192) من طريق النضر بن شميل، عن إسرائيل، به.
Reference / Source: Imam al-Nasa'i (9192) narrated it with the chain al-Nadr bin Shumayl, from Isra'il (bin Yunus).
وسلف مختصرًا برقم (4785).
Reference / Source: This narration has passed earlier in abridged form at no. (4785).
وأخرجه مختصرًا أحمد (41/ 24483) و (43/ 26032)، والبخاري (3625) و (3715) و (4433)، ومسلم (2450) (97)، والنسائي (8309)، وابن حبان (6954) من طريق عروة بن الزبير، والنسائي (8308) و (8459)، وابن حبان (6952) من طريق أبي سلمة، كلاهما عن عائشة.
Reference / Source: It was narrated in abridged form by Imam Ahmad (41/ 24483, 43/ 26032), al-Bukhari (3625, 3715, 4433), Muslim (2450) (97), al-Nasa'i (8309) and Ibn Hibban (6954) through the route of 'Urwah bin al-Zubayr; and by al-Nasa'i (8308, 8459) and Ibn Hibban (6952) through the route of Abu Salamah bin 'Abd al-Rahman; and both of them ('Urwah and Abu Salamah) narrate it from 'A'ishah (may Allah be pleased with her).
والبَذِرُ: الذي يُفشي السرَّ ويُظهر ما يسمعه. قاله ابن الأثير في "النهاية".
Note / Clarification: Al-badhir: this refers to a person who divulges secrets and makes public among people whatever he hears. This definition was given by Ibn al-Athir in "al-Nihayah".
(1) طريق مسروق هذه سلفت عند المصنّف برقم (4795)، وذكرنا تخريجها هناك.
Reference / Source: This chain of Masruq bin al-Ajda' has passed earlier with the author at no. (4795), and we mentioned its complete takhrij there.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7908
