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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
ذِكْرُ بَعْضِ الْمُجَدِّدِينَ فِي هَذِهِ الْأُمَّةِ
Some of the renewers (mujaddids) of this Ummah
Mustadrak al-Hakim — Hadith 8806
اُردوEn
فسمعتُ الأستاذَ أبا الوليد ﵁ يقول: كنت في مجلس أبي العباس بن سُرَيج، إذْ قام إليه شيخُ يَمدحُه، فسمعته يقول: حدثنا أبو الطاهر الخَوْلاني، حدثنا عبد الله بن وهب، أخبرني سعيد بن أبي أيوب، عن شُرحبيل بن يزيد عن أبي عَلقَمة عن أبي هريرة، أنَّ رسول الله ﷺ قال: "إنَّ الله يَبعَثُ على رأس كلِّ مئة سنةٍ من يُجدِّدُ لها دينَها". فأَبشِرْ أيها القاضي، فإنَّ الله بَعَثَ على رأس المئة عمرَ بنَ عبد العزيز، وبَعَثَ على رأس المئتين محمدَ بنَ إدريس الشافعيَّ، وأنت على رأس الثلاث مئةٍ، ثم أَنشأَ يقول: اثنانِ قدْ مَضَيا وبُورِكَ فيهما … عمرُ الخليفةُ ثمَّ حِلْفُ السُّؤدَدِ الشافعيُّ الألمعيُّ محمدٌ … إِرْثُ النبوَّةِ وابنُ عمِّ محمَّدِ أَبشِرْ أبا العباسِ إنَّكَ ثالثٌ … مِن بعدِهم سُقْيا لتُرْبةِ أحمدِ قال: فصاحَ القاضي أبو العباس ﵀ بالبكاء، وقال: قد نَعَى إليَّ نَفْسي هذا الشيخُ. فحدَّثَني جماعةٌ من أصحابي: أنهم حَضَروا مجلسَ الشيخ الإمام أبي الطيِّب سهلَ بن محمد بن سليمان، وجَرَى ذكرُ هذه الحكاية، فحَكَوْها عنِّي بحَضْرتِه، وفي المجلس أبو عَمرو البَسْطاميُّ الفقيه الرَّزْجاهي (1)، فأنشأَ أبو عمرو في الوقتِ: والرابعُ المشهورُ سَهلُ محمَّدٍ … أَضحى إمامًا عند كلِّ موحِّد يَأْوي إليه المسلمون بأَسرِهمْ … في العِلمِ إنْ حَرِجُوا بخَطْبٍ مُؤبِدِ (2) لا زالَ فيما بينَنا شيخَ الوَرَى … للمذهبِ المختارِ خيرَ مُجدِّدِ (3) فسألتُ الفقيه أبا عمرٍو في مجلسي، فأَنشدَنِيها.
I heard Ustadh Abu al-Walid (may Allah have mercy on him) saying: I was present in the gathering of Abu al-Abbas bin Surayj when an elderly man stood up to praise him. I heard him saying: Abu al-Tahir al-Khawlani narrated to us that Ibn Wahb informed (us), from Sa'id bin Abi Ayyub, from Shurahbil bin Yazid, from Abu Alqamah, from Sayyiduna Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) said: "Indeed, Allah Almighty will send, at the head of every hundred years, a person who will renew its religion for this Ummah." Then the elderly man said: O Qadi, rejoice at the glad tidings, for Allah Almighty sent Umar bin Abd al-Aziz at the end of the first century, and Muhammad bin Idris al-Shafi'i at the end of the second century, and at the end of the third century there is you (Abu al-Abbas bin Surayj). Then he recited these verses: "Two have passed away in whom blessing was placed: one the Caliph Umar (bin Abd al-Aziz), and the other the embodiment of nobility, the most brilliant and sagacious Muhammad bin Idris al-Shafi'i, the bearer of the inheritance of prophethood and the cousin of Muhammad (peace and blessings be upon him). O Abu al-Abbas, rejoice, for you are the third after them; may Allah water the soil of the grave of Ahmad (that is, you)." The narrator says: Hearing this, Qadi Abu al-Abbas (may Allah have mercy on him) began to weep bitterly and said: This elderly man has announced to me my own death.
Some of my companions told me that they were present in the gathering of Shaykh Imam Abu al-Tayyib Sahl bin Muhammad bin Sulayman, where this story was mentioned; in my absence they related this incident before him. The jurist Abu Amr al-Bistami was also present in that gathering, and he extemporised these verses: "And the fourth, the renowned (renewer), is Sahl bin Muhammad, who has become an Imam in the eyes of every believer in Tawhid. All the Muslims turn to him for knowledge when they are troubled by some grave matter. May he always remain among us the Shaykh of creation and the best renewer of the chosen school." Then I asked the jurist Abu Amr about these verses in my own gathering, and he recited them to me.
Some of my companions told me that they were present in the gathering of Shaykh Imam Abu al-Tayyib Sahl bin Muhammad bin Sulayman, where this story was mentioned; in my absence they related this incident before him. The jurist Abu Amr al-Bistami was also present in that gathering, and he extemporised these verses: "And the fourth, the renowned (renewer), is Sahl bin Muhammad, who has become an Imam in the eyes of every believer in Tawhid. All the Muslims turn to him for knowledge when they are troubled by some grave matter. May he always remain among us the Shaykh of creation and the best renewer of the chosen school." Then I asked the jurist Abu Amr about these verses in my own gathering, and he recited them to me.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرَّف في النسخ الخطية إلى: الارجاهي، والتصويب من "الأنساب" 6/ 110، و"سير أعلام النبلاء" 17/ 504، حيث ترجما أبا عمرو هذا: وهو محمد بن عبد الله بن أحمد، فقيه شافعي محدِّث أديب، ورَزْجاه: قرية من قرى بسطام.
Note / Clarification: In the manuscripts this word has been corrupted into "al-Arjahi"; the correction is from "al-Ansab" (6/110) and "Siyar A'lam al-Nubala'" (17/504), where they give the biography of this Abu 'Amr, who is Muhammad bin 'Abdullah bin Ahmad, a Shafi'i jurist, hadith scholar and man of letters. Razjah is one of the villages of Bistam.
(2) اختلف إعجام هذه الكلمات في النسخ الخطية، ولعلَّ ما أثبتناه هو أَوجهها. والمعنى: إن وجدوا الحَرَج - وهو الضِّيق - إذا نزل بهم أمرٌ عظيم من الأوابد والغرائب، فالآبدة: كل مسألة يَدِقُّ معناها ولا تتضح إلّا لذي ذكاء وفطنة.
Note / Clarification: The dotting (i'jam) of these words differs in the manuscripts, and perhaps what we have established is the most fitting. The meaning is: if they find "haraj", i.e. difficulty, when a grave matter of the "awabid" (rare and unusual matters) befalls them. "Al-abidah" is every question whose meaning is subtle and becomes clear only to a person of intelligence and insight.
(3) تحرَّف في (ز) و (ك) و (ب) إلى: غير مجدد، والتصويب من (م) و"تاريخ دمشق" لابن عساكر 51/ 341 حيث ساق هذه الحكاية بتمامها.
Note / Clarification: In (Z), (K) and (B) this has been corrupted into "غير مجدد"; the correction is from (M) and Ibn 'Asakir's "Tarikh Dimashq" (51/341), where he gives this account in full.
Note / Clarification: In the manuscripts this word has been corrupted into "al-Arjahi"; the correction is from "al-Ansab" (6/110) and "Siyar A'lam al-Nubala'" (17/504), where they give the biography of this Abu 'Amr, who is Muhammad bin 'Abdullah bin Ahmad, a Shafi'i jurist, hadith scholar and man of letters. Razjah is one of the villages of Bistam.
(2) اختلف إعجام هذه الكلمات في النسخ الخطية، ولعلَّ ما أثبتناه هو أَوجهها. والمعنى: إن وجدوا الحَرَج - وهو الضِّيق - إذا نزل بهم أمرٌ عظيم من الأوابد والغرائب، فالآبدة: كل مسألة يَدِقُّ معناها ولا تتضح إلّا لذي ذكاء وفطنة.
Note / Clarification: The dotting (i'jam) of these words differs in the manuscripts, and perhaps what we have established is the most fitting. The meaning is: if they find "haraj", i.e. difficulty, when a grave matter of the "awabid" (rare and unusual matters) befalls them. "Al-abidah" is every question whose meaning is subtle and becomes clear only to a person of intelligence and insight.
(3) تحرَّف في (ز) و (ك) و (ب) إلى: غير مجدد، والتصويب من (م) و"تاريخ دمشق" لابن عساكر 51/ 341 حيث ساق هذه الحكاية بتمامها.
Note / Clarification: In (Z), (K) and (B) this has been corrupted into "غير مجدد"; the correction is from (M) and Ibn 'Asakir's "Tarikh Dimashq" (51/341), where he gives this account in full.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8806
