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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
لَا يَذْهَبُ اللَّيْلُ وَالنَّهَارُ حَتَّى تُعْبَدَ اللَّاتُ وَالْعُزَّى
Night and day will not pass away until al-Lat and al-Uzza are worshipped
Mustadrak al-Hakim 8864 — Night and day will not pass away
حدثنا أبو بكر أحمد بن سلمان بن الحسن الفقيه ببغداد، حدثنا أحمد بن حيَّان بن مُلاعِب، حدثنا علي بن عاصم، حدثنا الجُرَيري، عن أبي نَضْرة قال: حدَّث عثمانُ بن عفان مَثَلًا للفتنة، فقال: إنما مثلُ الفتنةِ مثلُ رَهْطٍ ثلاثةٍ اصطَحَبوا (2) في سفرٍ، فساروا ليلًا، فاجتمعوا إلى مَفرِقِ ثلاثةٍ، فقال أحدهم: يَمْنةً، فأخذ يمنةً فضَلَّ الطريق، وقال الآخر: يَسْرةً، فأخذ يسرةً فضلَّ الطريق، وقال الثالث: الليلَ، أَلزَمُ مكاني حتى أُصبِحَ فآخُذَ الطريقَ (3).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8651 - علي بن عاصم واه
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8651 - علي بن عاصم واه
It is narrated from Abu Nadrah that Sayyiduna Uthman bin Affan (may Allah be pleased with him), giving a parable of tribulation (fitnah), said: "The parable of tribulation is like a group of three people who set out together on a journey. They travelled by night and reached a place where three roads met. One of them said: I will go to the right. So he went to the right and lost his way. The second said: I will go to the left. So he turned to the left and lost his way. And the third said: It is still night; I will remain in my place until morning so that I can take the right road (in the light)."
قال علي بن عاصم: وحدثني عوفٌ، عن أبي المِنْهال، عن أبي العاليَةِ قال: كنا نُحدَّثُ أنه سيأتي على الناس زمانٌ، خيرُ أهلِه من يرى الحقَّ قريبًا فيجانبُ الفتنَ (4).
It is narrated from Abu al-Aliyah that he said: We used to be told that a time will soon come upon the people in which the best of them will be the one who sees the truth clearly near and so keeps away from the tribulations.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) في النسخ الخطية: أصبحوا، والمثبت من "تلخيص الذهبي"، وهو الصواب.
Note / Clarification: The manuscripts have 'asbahu', whereas what is recorded in the text is taken from "Talkhis al-Dhahabi", and that is correct.
(3) إسناده فيه لين من جهة علي بن عاصم - وهو الواسطي - ففيه ضعف.
Grading: There is softness (weakness) in its chain on account of 'Ali bin 'Asim, for there is weakness in him.
Technical note / Defect ('illah): 'Ali bin 'Asim is 'al-Wasiti'.
الجريري: هو سعيد بن إياس، وأبو نضرة هو المنذر بن مالك بن قِطعة، وروايته عن عثمان مرسلة، لم يدركه.
Technical note / Defect ('illah): Al-Jurayri is 'Sa'id bin Iyas', and Abu Nadrah is 'al-Mundhir bin Malik bin Qit'ah'. Abu Nadrah's narration from 'Uthman is 'mursal', because he did not live in the time of 'Uthman (may Allah be pleased with him).
Note / Clarification: The manuscripts have 'asbahu', whereas what is recorded in the text is taken from "Talkhis al-Dhahabi", and that is correct.
(3) إسناده فيه لين من جهة علي بن عاصم - وهو الواسطي - ففيه ضعف.
Grading: There is softness (weakness) in its chain on account of 'Ali bin 'Asim, for there is weakness in him.
Technical note / Defect ('illah): 'Ali bin 'Asim is 'al-Wasiti'.
الجريري: هو سعيد بن إياس، وأبو نضرة هو المنذر بن مالك بن قِطعة، وروايته عن عثمان مرسلة، لم يدركه.
Technical note / Defect ('illah): Al-Jurayri is 'Sa'id bin Iyas', and Abu Nadrah is 'al-Mundhir bin Malik bin Qit'ah'. Abu Nadrah's narration from 'Uthman is 'mursal', because he did not live in the time of 'Uthman (may Allah be pleased with him).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8864
