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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب : الأهوال
Book of the Terrors of the Day of Resurrection
خَمْسٌ مِنَ الْغَيْبِ لَا يَعْلَمُهُنَّ إِلَّا اللَّهُ
Five matters of the unseen that none knows except Allah
Mustadrak al-Hakim — Hadith 8897
اُردوEn
أخبرنا أبو بكر أحمد بن كامل بن خَلَف القاضي، حدثنا محمد بن سعد العَوْفي، حدثنا يعقوب بن عيسى، حدثنا عبد الرحمن بن المغيرة [عن عبد الرحمن بن عيَّاش] (1) عن دَلْهَم بن الأسود، عن عبد الله بن الأسود بن عامر اليَحصُبي (2)، عن عمِّه لَقِيط بن عامر: أنه خرج وافدًا إلى النبي ﷺ ومعه نَهيكُ بن عاصم بن عن مالك بن المُنتفق، قال: فقَدِمْنا المدينةَ لانسلاخ رَجَب، فصلَّينا معه صلاةَ الغَدَاة، فقام رسول الله ﷺ في الناس خطيبًا، فقال: "أيها الناسُ، إني قد خَبَاتُ لكم صوتي منذُ أربعةِ أيام لأُسمعكم، فهل من امرئٍ بَعَثَه قومُه، قالوا: اعلَمْ لنا ما يقولُ رسول الله ﷺ ثم لعله أن يُلهيه حديثُ نفسه أو حديثُ صاحبِه، أو يُلهِيَه الضَّلَالُ؟ أَلَا إِني مسؤولٌ، هل بلَّغتُ؟ ألَا فاسمَعوا تَعيشوا، ألَا فاسمَعوا تَعيشوا، ألَا اجلِسوا فجلس الناس، وقمتُ أنا وصاحبي. حتى إذا فرَّغ لنا فؤادَه وبصرَه قلت: يا رسول الله إني أسألك عن حاجَتي، فلا تَعجَلَنَّ عليَّ، قال: "سَلْ عمَّا شئتَ" قلت: يا رسول الله، هل عندك من علمِ الغيب؟ فضَحِكَ لَعَمْرُ الله وهزَّ رأسَه وعَلِمَ أني أبتغي بسَقَطِه (3)، فقال: "ضَنَّ ربُّك بمفاتيحِ خمسٍ من الغيب، لا يعلمُهنَّ إِلَّا الله " وأشار بيده فقلت: وما هنَّ يا رسول الله؟ قال: "عِلمُ المَنِيَّةِ، قد عَلِمَ متى مَنيَّةُ أحدِكم ولا تعلمونه، وعِلمُ يوم الغَيْث، يُشرف عليكم آزِلينَ (1) مُشفقين، فظلَّ يَضحَك وقد عَلِمَ أَنَّ غِيَرَكم (2) قريب" قال لَقِيط: فقلت: يا رسول الله، لن نَعدَمَ من ربٍّ يضحك خيرًا "وعِلمُ ما في غدٍ، قد عَلِمَ ما أنت طاعمٌ في غدٍ ولا تَعلمُه، وعِلمُ يومِ الساعة"، قال: وأَحسَبُه ذكرَ ما في الأرحام. قال: فقلنا: يا رسول الله، علِّمْنا ممّا يَعلمُ الناسُ، وما نَعلمُ، فإنا من قَبيلٍ لا يُصدقون تصديقنا أحدٌ من مَدْحِجَ التي تَدْنُو إلينا، وخَثعَمَ التي تُوالِينا (3)، وعَشيرتِنا (4) التي نحن منها، قال: "تَلبَثون ما لَبِثْتُم، ثم يُتوفَّى نبيُّكم، ثم تَلبَثون ما لَبِثتم، ثم تُبعَثُ الصَّيحةُ، فَلَعَمْرُ الهِكَ ما تَدَعُ على ظهر الأرض شيئًا إلَّا مات، والملائكةُ الذين مع ربِّك، فخَلَتِ الأرضُ، فأرسل ربُّك السماءَ بهَضْبٍ (5) من تحت العرش، فلَعَمرُ إِلهِكَ ما تَدَعُ على ظهرها من مَصرَعِ قتيلٍ، ولا مَدفَنِ مِيتٍ، إِلَّا شَقَّت القبرَ عنه، حتى يَخلُقَه من قِبَلِ رأسه، فيستوي جالسًا، يقول ربُّكَ: مَهْيَمُ (6)؟ فيقول: يا ربِّ، أمسِ، لعَهدِه بالحياة يَحسَبُه حديثًا بأهله". فقلت: يا رسول الله، كيف يَجمعُنا بعدما تُمزِّقنا الرِّياحُ والبِلَى والسِّباع؟! قال: "أُنبَّتُك بمِثْل ذلك في آلاءِ الله (1)؛ الأرضُ أشرَفتَ عليها مَدَرةً باليةً فقلت: لا تَحْيا أبدًا، فأرسَلَ ربُّك عليها السماءَ، فلم تَلبَثْ عليها أيامًا حتى أشرَفَت عليها فإذا هي شَرَبَةٌ (2) واحدةٌ، ولَعَمرُ إلهِكَ لهو أقدرُ على أن يجمعكم من (3) الماء على أن يجمعَ نباتَ الأرض، فتخرجون من الأصْواءِ (4) من مَصارعِكم فتنظرون إليه ساعةً ويَنظُر إليكم "قال: قلت: يا رسول الله، كيف وهو شخصٌ واحد ونحن مِلءُ الأرض، نَنظُر إليه ويَنظُر إلينا؟! قال: "أنبِّئُك بمثل ذلك في إِلِّ الله؛ الشمسُ والقمرُ آيةٌ منه قريبةٌ صغيرة، ترونَهما في ساعة واحدة ويَرَيانِكم، ولا تَضَامُّون في رؤيِتهما، ولَعَمرُ إلهَكَ لهو على أن يراكم وترونَه أقدرُ منهما على أن يريانِكم وترونَهما. قلت: يا رسول الله، فما يفعل بنا ربُّنا إذا لَقِيناه؟ قال: "تُعرضون عليه باديةً له صَفَحاتُكم ولا تَخفَى عليه منكم خافيةٌ، فيأخذُ ربُّك بيده غَرْفةً من الماء فيَنضَحُ بها قِبَلَكم (5)، فَلَعَمرُ إلهِكَ ما تُخطئ وجهَ واحدٍ منكم قَطْرةٌ، فأما المؤمنُ فتَدَعُ وجهَه مِثلَ الرَّيْطة البيضاء، وأما الكافرُ فتَخطِمُه بمثل الحُمَم الأَسود (6)، ثم ينصرفُ نبيُّكم فيمرُّ على أثَرِه الصالحون - أو قال: ينصرف على أثره الصالحون. قال: فيسَلُكون جسرًا من النار، يَطأُ أحدُكم الجَمْرةَ فيقول: حَسِّ، فيقول ربُّك: أوانُه (1) ". قال: "فيَطَّلعون على حوض الرسول على أظمأِ ناهلةٍ واللهِ رأيتها قطُّ، فَلَعَمرُ إلهِكَ ما يَبسُط - أو قال: ما يُسقط - واحدٌ منكم يدَه إِلَّا وَقَعَ عليها قَدَحْ يطهِّرُه من الطَّوْفِ (2) والبولِ والأذى، وتَخلُصُ الشمس والقمرُ - أو قال: تُحبَس الشمسُ والقمر فلا ترون منهما واحدًا" فقلت: يا رسول الله، فبِمَ نُبصِرُ يومئذٍ؟ قال: "مِثلَ بَصَرِ ساعتِك هذه، وذلك في يومٍ أسفَرَتْه الأرضُ وتراخَتْه الجبالُ". قلت: يا رسول الله، فيمَ نُجازَى من سيئاتنا وحسناتنا؟ قال: "الحسنةُ بعشر أمثالِها، والسيئةُ بمثلِها أو تُغفَر". قلت: يا رسول الله، فما الجنةُ وما النار؟ قال: "لَعَمْرُ إِلهِكَ، إِنَّ الجنة لها [ثمانية] أبواب ما منهنَّ بابان إلَّا وبينهما مسيرةُ الراكب سبعين عامًا"، وإنَّ للنار سبعة أبواب، ما منهنَّ بابان إلَّا وبينهما مسيرة الراكب سبعين عامًا" قلت: يا رسول الله على ما يُطَّلع من الجنة؟ قال: "أنهارٍ من عسل مُصفًّى، وأنهارٍ من لبن لم يتغيَّرْ طعمُه، وأنهارٍ من كأسٍ ما لها صُداعٌ ولا نَدامةٌ، ومن ماءٍ غيرِ آسِنٍ، وبفاكهةٍ - لَعَمرُ إلهِكَ. ما تعلمون وخير من مثله معه أزواجٌ مُطَهَّرة" قلت: يا رسول الله، أوَلَنا فيها أزواجٌ مُصلِحات؟ قال: "الصالحاتُ للصالحين، تَلَدُّونَهنَّ مثلَ لَذَّاتِكم في الدنيا ويَلذَذْنكم، غير أنه لا تَوالُدَ": قلت: يا رسول الله، هذا أقصى (3) ما نحن بالغون ومُنتَهُون، إليه؟ قلت: يا رسول الله على ما أبايعُك؟ قال: فبَسَط يدَه وقال: "على إقام الصلاة، وإيتاء الزكاة، وإياكَ والشِّركَ، لا تُشرِكْ بالله شيئًا" أو "لا تُشْرِكْ مع الله إلهًا غيرَه" فقلت: وإنَّ لنا ما بينَ المشرقِ والمغرب؟ فَقَبَضَ وبَسَطَ أصابعه، فظنّ أني مشترطٌ شيئًا لا يُعطينيه، فقلت: نَحُلُّ منها حيثُ شئنا، ولا يَجْني على امرئٍ إلَّا نفسُه، قال: "ذلك لك، حُلَّ منها حيثُ شئتَ، ولا تَجْني عليك إلَّا نفسك"، فبايعناه ثم انصرَفْنا، فقال: "ها، إنَّ ذَيْنِ (1) -ثلاثًا- لمن نفر هم أصدقُ الناسِ حديثًا، لأنهم من أَتقى الناسِ الله في الأوّل والآخِر"، فقال كعبُ بن فلانٍ أحد بني بكرِ بن كِلابَ: مَن هم يا رسول الله؟ قال: بنو المُنتفِق". فأقبلتُ عليه فقلت: يا رسول الله، هل لأحدٍ (2) ممَّن مضى منَّا في جاهلية من خير؟ فقال رجلٌ من عُرْض قُريش: إِنَّ أباك المُنتفِقَ في النار، فكأنه وقع حَرٌّ بين جلدِ وجهي ولحمي، مما قال لأَبي على رؤوس الناس، فهَمَمتُ أن أقول: وأبوك يا رسولَ الله؟ ثم نظرتُ فإذا الأُخرى أَجملُ، فقلت: وأهلُك (3) يا رسول الله؟ فقال: "وأهلي لَعَمرُ اللهِ، ما أَتيتَ عليه من قبرِ قرشيٍّ أو عامريٍّ مشرِكٍ فقل: أرسَلَني إليك محمدٌ، فأَبشِرْ بما يسُوؤُك، تُجَرُّ على وجهِك وبطنِك في النار" فقلت: فيمَ أفعلُ ذلك لهم يا رسولَ الله وكانوا على عملِ يَحسبَون أنْ لا إيَّاهُ، وكانوا يَحْسَبُونهم مُصلِحين؟! قال: "ذلك بأنَّ الله بعثَ في آخرِ كلِّ سبعِ أُممٍ نبيًّا، فمَن أطاع نبيَّه كان من المهتدِين، ومن عصى نبيَّه كان من الضالِّين" (4).
هذا حديث جامعٌ في الباب، صحيح الإسناد، كلُّهم مدنيُّون، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8683 - يعقوب بن محمد بن عيسى الزهري ضعيف
هذا حديث جامعٌ في الباب، صحيح الإسناد، كلُّهم مدنيُّون، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8683 - يعقوب بن محمد بن عيسى الزهري ضعيف
It is narrated from Sayyiduna Laqit bin Amir (may Allah be pleased with him) that he came to the Prophet (peace and blessings be upon him) in a delegation, and with him was Nahik bin Asim bin Malik bin al-Muntafiq. He said: We reached Madinah at the end of Rajab and prayed the Fajr prayer with him (peace and blessings be upon him). Then the Messenger of Allah (peace and blessings be upon him) stood up among the people to deliver a sermon and said: "O people! I have held back my voice for four days so that I could make you hear (today). Is there any man whose people sent him saying: Find out for us what the Messenger of Allah (peace and blessings be upon him) says? Then perhaps the thoughts of his own heart, or the talk of his companion, distract him, or misguidance distracts him? Listen! I will be asked (on the Day of Resurrection) whether I conveyed the message. Listen, and listen attentively so that you may live (on); listen, and listen so that you may live; listen, and sit down." So the people sat down, and my companion and I remained standing. Until, when he (peace and blessings be upon him) gave us his full attention and gaze, I said: O Messenger of Allah! I am asking you about a need (question) of mine, so do not be hasty with me. He (peace and blessings be upon him) said: "Ask whatever you wish." I said: O Messenger of Allah! Do you have any knowledge of the unseen? By Allah! He (peace and blessings be upon him) laughed and shook his head, and he knew that I was searching for some slip of his. He (peace and blessings be upon him) said: "Your Lord has kept to Himself the keys of five matters of the unseen, which no one knows except Allah." And he gestured with his hand. I said: O Messenger of Allah! What are they? He (peace and blessings be upon him) said: "Knowledge of death: He knows when the death of any one of you will come, while you do not know. And knowledge of the day of rainfall: He looks upon you while you are drought-stricken and despairing, and He keeps laughing, for He knows that the time for your state to change is near." Laqit said: I said: O Messenger of Allah! We will never be deprived of good from a Lord who laughs. (He said:) "And knowledge of what will happen tomorrow: He knows what you will eat tomorrow, while you do not know. And knowledge of the Day of the Hour." The narrator said: And I think he also mentioned what is in the wombs. He said: Then we said: O Messenger of Allah! Teach us what people know and what we (do not) know, for we belong to a tribe such that none of those near us, the tribe of Madhhij, our neighbouring tribe Khath'am, and our own clan to which we belong, will affirm you as we do. He (peace and blessings be upon him) said: "You will remain for as long as you remain (that is, you will live), then your Prophet will pass away, then you will remain for as long as you remain, then a Blast (the Trumpet) will be sent. By your God! It will not leave anything on the surface of the earth without it dying, and the angels who are with your Lord will also die. So the earth will become empty. Then your Lord will send rain from the sky from beneath the Throne, and by your God! No place where a slain man fell and no grave of a dead person will remain on the surface of the earth without the grave being split open from above him, until He creates him (anew) from the side of his head, and he will sit up straight. Your Lord will say: What is your state? He will say: O my Lord! (It seems I died) yesterday. Because of his nearness to life, he will think it a fresh matter (of separation) from his family." I said: O Messenger of Allah! When the winds, decay and wild beasts have torn us apart and scattered us, how will He gather us?! He (peace and blessings be upon him) said: "I will tell you of an example of this from the signs of Allah. You come upon a land that is (barren) like decayed clods, and you say: This will never come to life (be cultivated). Then your Lord sends rain upon it from the sky, and only a few days pass before you look at it and it is watered and green. By your God! He is more capable of gathering you by (this life-giving) water than He is of growing the vegetation of the earth. So you will come out of your resting-places and graves, you will look at Him (your Lord) for a moment, and He will look at you." The narrator said: I said: O Messenger of Allah! How is this possible when He is One, and we are as many as would fill the whole earth (countless), that we will look at Him and He will look at us?! He (peace and blessings be upon him) said: "I will give you an example from the signs of Allah. The sun and the moon are a small sign of His. You see them both at one time and they see you, and you have no difficulty in seeing them. By your God! He is more capable of seeing you and of your seeing Him than they are of seeing you and of your seeing them." I said: O Messenger of Allah! Then what will our Lord do with us when we meet Him? He (peace and blessings be upon him) said: "You will be presented before Him with your faces exposed before Him, and nothing hidden of yours will remain concealed from Him. Then your Lord will take a handful of water in His Hand and sprinkle it towards you, and by your God! That water will not miss the face of a single one of you. As for the believer, it will make his face bright like a white sheet; and as for the disbeliever, it will mark his face with something like black charcoal. Then your Prophet will turn back and the righteous will follow behind him (or he said: the righteous will turn back behind him)." He (peace and blessings be upon him) said: "Then they will walk over a bridge of fire. One of you will step on a burning coal and say: Ouch (I am burnt)! And your Lord will say: Now is its time." He (peace and blessings be upon him) said: "Then they will arrive at the Pool of the Messenger like the thirstiest camels coming to water that, by Allah, I have ever seen. By your God! None of you will stretch out his hand (or he said: let down his hand) without a cup falling upon it which will purify him of excrement, urine and filth. And the sun and the moon will be done away with (or he said: the sun and the moon will be withheld), so you will not see either of them." I said: O Messenger of Allah! Then how will we see on that day? He (peace and blessings be upon him) said: "Just as you are seeing at this moment, and that will be on a day when the earth will be illuminated and the mountains levelled." I said: O Messenger of Allah! What recompense will we receive for our evil deeds and our good deeds? He (peace and blessings be upon him) said: "A good deed will be rewarded as ten like it, and an evil deed as one like it, or else it will be forgiven." I said: O Messenger of Allah! What are Paradise and Hell? He (peace and blessings be upon him) said: "By your God! Paradise has [eight] gates, and between any two of them is a distance of seventy years' journey for a rider. And Hell has seven gates, and between any two of them is a distance of seventy years' journey for a rider." I said: O Messenger of Allah! What will be seen in Paradise? He (peace and blessings be upon him) said: "Rivers of pure honey, rivers of milk whose taste does not change, rivers of wine that causes neither headache nor regret, and rivers of water that does not become foul. And by your God! Fruits that you know, and fruits better than them, and along with that, purified spouses." I said: O Messenger of Allah! Will there be righteous wives for us there? He (peace and blessings be upon him) said: "Righteous women for righteous men. You will take pleasure in them like the pleasures of this world, and they will take pleasure in you, except that there will be no procreation (no children born)." I said: O Messenger of Allah! Is this the final destination that we are to reach? I (also) said: O Messenger of Allah! On what shall I pledge allegiance to you? He (peace and blessings be upon him) stretched out his hand and said: "On establishing the prayer, giving zakah, and avoiding shirk, that you will not associate anything with Allah (or he said: that you will not take any other god besides Allah)." I said: And will the land between the East and the West be (free) for us? He (peace and blessings be upon him) closed his fingers and then spread them out; he thought that perhaps I was stipulating a condition that he could not grant me. So I said: We may settle in it wherever we wish, and no person will be held responsible for (the crime of) anyone other than himself. He (peace and blessings be upon him) said: "That is yours; settle wherever you wish, and the burden (of your crime) will be upon you alone." So we pledged allegiance to him (peace and blessings be upon him) and then returned. Then he (peace and blessings be upon him) said: "Listen! These two (he said it three times) are among the people who are most truthful in speech, because they are the most God-fearing of people in this world and the Hereafter." Then a man from the tribe of Banu Bakr bin Kilab, Ka'b bin so-and-so, said: O Messenger of Allah! Who are they? He (peace and blessings be upon him) said: "They are Banu al-Muntafiq." Then I turned towards him (peace and blessings be upon him) and said: O Messenger of Allah! Is there any good for those of us who passed away in the Jahiliyyah? A man from the edge of Quraysh said: "Your father al-Muntafiq is in the Fire." (On hearing this) I felt as though fire had broken out between the skin and the flesh of my face, because of what he had said about my father in front of all the people. I intended to say: "O Messenger of Allah! And your father?" Then I reflected, and the other statement seemed more fitting to me, so I said: "O Messenger of Allah! And your family?" He (peace and blessings be upon him) said: "And my family too (are in the Fire). By Allah! Whenever you pass by the grave of a polytheist of Quraysh or of Banu Amir, say to him: Muhammad (peace and blessings be upon him) has sent me to you; receive the tidings of your evil end: you will be dragged into the Fire on your face and your belly." I said: O Messenger of Allah! Why should I do this to them, when they were upon a practice which they thought to be right, and they considered themselves righteous?! He (peace and blessings be upon him) said: "That is because Allah Almighty sent a Prophet at the end of every seven nations; whoever obeyed his Prophet was rightly guided, and whoever disobeyed his Prophet went astray."
This is a comprehensive hadith on this topic. Its chain is sahih (authentic), all its narrators are Madinans, but the two Shaykhs (Bukhari and Muslim) did not record it.
This is a comprehensive hadith on this topic. Its chain is sahih (authentic), all its narrators are Madinans, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) ما بين المعقوفين سقط من النسخ الخطية، وأثبتناه من المطبوع ومن مصادر التخريج.
Note / Clarification: The wording between the brackets had dropped out of the manuscripts; we have taken it from the printed editions and the source works of the takhrij and recorded it here.
(2) هكذا في النسخ الخطية، وهو خطأ والصواب: عبد الله بن حاجب بن عامر العُقيلي، وهو جدُّ دلهم بن الأسود، ويحصب قبيلة من حِميَر في اليمن، أما العُقيلي فمنسوب إلى عُقيل بن كعب من بني عامر بن صعصعة بطن من مُضَر، ومنها بنو المنتفِق.
Technical note / Defect ('illah): It is thus in the manuscripts, and it is an error. The correct form is "'Abdullah bin Hajib bin 'Amir al-'Uqayli", who is the grandfather of Dalham bin al-Aswad. "Yahsib" is a branch of the tribe of Himyar in Yemen, while "al-'Uqayli" is an ascription to 'Uqayl bin Ka'b (of Banu 'Amir bin Sa'sa'ah), which is a branch of the tribe of Mudar, and Banu al-Muntafiq are from it.
(3) في "المسند": لسقطه باللام، قال السندي في "حاشيته": بفتحتين، وهو الرديء من الكلام، أي: عرف أني جئته متكشّفًا عن أمره طالبًا لرديء كلامه، لأعرف به حقيقة أمره.
Technical note / Defect ('illah): In "al-Musnad" this word is "li-saqatihi" with lam. Al-Sindi wrote in his marginal notes that it is with a fatha on both (the sin and the qaf), and that it means worthless speech. That is: he realised that I had come to uncover his secret and to seek out his bad speech, so that through it I might learn the truth of his affair.
(1) أي: صائرين إلى الضِّيق والشِّدة.
Note / Clarification: That is: heading towards hardship and severity.
(2) الغِيَر: تغيُّر الحال.
Note / Clarification: "Al-ghiyar" means a change of circumstances.
(3) قوله: "وخثعم التي توالينا" سقط من (ز) و (ب).
Technical note / Defect ('illah): The words "wa-Khath'am allati tuwalina" have dropped out of manuscripts (Z) and (B).
(4) تحرَّف في نسخنا الخطية إلى وعشيرتها، والمثبت من "تلخيص المستدرك" للذهبي، وهو الصواب، فإنَّ عشيرة لَقيط التي هو منها من بني عامر بن صعصعة من مُضَر كما سبق، وأما خثعم فإنهم من كَهلان بن سبأ، وهؤلاء من قحطان، ولا تداخل بينهم في النسب.
Technical note / Defect ('illah): In our manuscripts this word has been corrupted into "wa-'ashiratiha"; the correct form is what has been taken from al-Dhahabi's "Talkhis al-Mustadrak". For Laqit's tribe is from Banu 'Amir bin Sa'sa'ah (of Mudar), whereas Khath'am belong to Kahlan bin Saba', who are Qahtanis, and there is no overlap between the two in lineage.
(5) الهَضْب: المطر.
Note / Clarification: "Al-hadb" means rain.
(6) أي: ما أمرُك وما شأنُك؟
Note / Clarification: That is: What is your affair and what is your condition?
(1) هكذا في النسخ الخطية ومصادر التخريج والمعنى على هذا في جملة ما أنعم الله به عليكم من المخلوقات، ورواه أهل اللغة كابن قتيبة في "غريب الحديث" 1/ 532 وأبي عبيد الهروي في "الغريبين" 1/ 94 بلفظ: "في إِلِّ الله" وقالوا: معناه: في قدرة الله وإلهيَّته.
Note / Clarification: It is thus in the manuscripts and the source works of the takhrij, meaning: among the whole body (group) of created things with which Allah has blessed you. However, the lexicographers, such as Ibn Qutaybah in "Gharib al-Hadith" (1/ 532) and Abu 'Ubayd al-Harawi in "al-Gharibayn" (1/ 94), narrated it with the words "fi illi Allah" and said that it means: in the power and divinity of Allah.
(2) الشَّرَبَة: حوض يكون في أصل النخلة وحولها يُملأ ماءً لتشربه.
Note / Clarification: "Al-sharabah" is the basin at the foot of a date palm and around it, which is filled with water so that the palm may drink.
(3) في النسخ الخطية: على، والمثبت من "التلخيص".
Technical note / Defect ('illah): The manuscripts have "'ala"; what we have written in the text is taken from "al-Talkhis".
(4) تحرَّف في النسخ إلى الأصوات، والتصويب من مصادر التخريج وكتب الغريب، والأصواء: القبور، قال ابن قتيبة: وأصل الأصواء: الأعلام تُنصَب في الأرض للهُدى، شبّه القبور بها. وفي "تلخيص الذهبي": الأجداث. وهي القبور أيضًا.
Technical note / Defect ('illah): In the manuscripts this word had been corrupted into "al-aswat"; it has been corrected from the source works of the takhrij and the books of gharib al-hadith. "Al-asda'" means graves. Ibn Qutaybah said: The origin of "al-asda'" is the markers (flags and the like) set up in the ground to guide the way; the graves were likened to them. Al-Dhahabi's "Talkhis" has the word "al-ajdath", which also means graves.
(5) من قوله: ولا تخفى عليه إلى هنا سقط من (ز) و (ب).
Technical note / Defect ('illah): The text from the words "wa-la takhfa 'alayhi" up to here has dropped out of manuscripts (Z) and (B).
(6) في النسخ الخطية فتخطه بمثل حمر الأسود، والمثبت من المطبوع ومصادر التخريج، وهو أَوجه. قال ابن قتيبة في "غريبه" 1/ 535: أي: تصيب حَطمه (وهو الأنف) والحُمَم: الفحم، واحدته: حُمَمَة. والرَّيطة: المُلاءَة.
Technical note / Defect ('illah): The manuscripts have "fa-takhuttuhu bi-mithli humr al-aswad", whereas what we have recorded is taken from the printed editions and the source works of the takhrij, and it is more correct. Ibn Qutaybah says in "Gharib al-Hadith" (1/ 535): That is, it will brand his nose (hatm); and "humam" means charcoal, its singular being "humamah". "Al-raytah" means a sheet (mula'ah).
(1) هكذا في النسخ ومصادر التخريج أي هذا أوان وَطْء الجمر والتوجع منه، فإنّ "حَسَّ" كلمة للتأوُّه والتوجع. ورواه أهل اللغة بلفظ "وإنَّه"، وفيه قولان: أحدُهما: أن تجعل "إِنَّهْ" بمعنى: نَعَم، والآخر أن تجعل الكلام مختصرًا، كأنه قال: وإنه كذلك، أو إنه على ما تقول، فالهاء اسم إنَّ وخبرها محذوف.
Note / Clarification: It is thus in the manuscripts and the source works, meaning: this is the time of treading on embers and feeling pain from it, for "hass" is a word of groaning and pain. The lexicographers narrated it with the word "wa-innah", about which there are two views: one, that "innah" means "yes" (na'am); the other, that the speech is abbreviated, as if he were saying: "and the matter is indeed so" or "it is as you say", so the ha' (pronoun) is the subject (ism) of inna and its predicate (khabar) is omitted.
(2) تحرَّف في النسخ الخطية إلى الطرف، بالراء. والطَّوف: هو الغائط.
Technical note / Defect ('illah): In the manuscripts this word has been corrupted into "al-tarf" with ra' (whereas the correct form is "al-tawf"), and "tawf" means excrement.
(3) تحرَّف في (ز) و (ب) إلى: قضاء.
Technical note / Defect ('illah): In manuscripts (Z) and (B) this word has been corrupted into "qada'".
(1) تحرَّف في النسخ الخطية إلى: إنَّ الذين، والتصويب من "التلخيص".
Technical note / Defect ('illah): In the manuscripts this had been corrupted into "inna alladhina"; the correct wording has been taken from "al-Talkhis".
(2) في النسخ الخطية أحد، والمثبت من مصادر التخريج، وهو أَوجه.
Technical note / Defect ('illah): The manuscripts have "ahad"; the correct word has been taken from the source works of the takhrij, and it is the more plausible.
(3) في النسخ الخطية أو أهلك، والمثبت من "التلخيص".
Technical note / Defect ('illah): The manuscripts have "aw ahlik", whereas the correct wording has been taken from "al-Talkhis".
(4) إسناده ضعيف جدًّا مسلسلٌ بالمجاهيل؛ عبد الرحمن بن عياش ومَن فوقه، وأما يعقوب بن عيسى - وهو يعقوب بن محمد بن عيسى الزهري - فضعيف يعتبر به، وقد أعلَّ الذهبي الحديث في "تلخيصه" به، إلّا أنه متابع، والعلَّة ممَّن فوقه. وأخرجه ابن خزيمة في "التوحيد" 2/ 460 - 476 عن محمد بن منصور، وابن النحاس في "رؤية الله" (11) من طريق عبد الله بن أبي مَسَرَّة، كلاهما عن يعقوب بن محمد بن عيسى، عن عبد الرحمن بن المغيرة، عن عبد الرحمن بن عياش عن دَلْهم بن الأسود بن عبد الله بن حاجب، عن أبيه، عن عمِّه لقيط بن عامر.
Grading: Its chain is very weak, being a succession of unknown (majhul) narrators; specifically 'Abd al-Rahman bin 'Ayyash and those above him.
Technical note / Defect ('illah): As for "Ya'qub bin 'Isa" (Ya'qub bin Muhammad bin 'Isa al-Zuhri), he is weak but his narration is acceptable for corroboration. Al-Dhahabi in "al-Talkhis" declared the hadith defective on account of him, but in fact he is corroborated; the real defect lies in the narrators above him.
Reference / Source: It was narrated by Ibn Khuzaymah in "al-Tawhid" (2/ 460-476) from Muhammad bin Mansur, and by Ibn al-Nahhas in "Ru'yat Allah" (11) via 'Abdullah bin Abi Masarrah. Both of them narrate it from Ya'qub bin Muhammad bin 'Isa, from 'Abd al-Rahman bin al-Mughirah, from 'Abd al-Rahman bin 'Ayyash, from Dalham bin al-Aswad bin 'Abdullah bin Hajib, from his father, from his paternal uncle Laqit bin 'Amir.
وأخرجه أبو داود (3266)، وعبد الله بن أحمد في زياداته على المسند" 26/ (16206) من طريق إبراهيم بن حمزة الزبيري، عن عبد الرحمن بن المغيرة بالإسناد السابق. غير أنَّ أبا داود لم يسق لفظه، ووقع في إسناده وهمٌ وإسقاط كما نبَّه عليه المزِّي في "تحفة الأشراف" 8/ 334. وانظر تتمة تخريجه والكلام عليه في "المسند".
Reference / Source: It was narrated by Abu Dawud (3266) and by 'Abdullah bin Ahmad in his "Additions to al-Musnad" (26 / 16206) via Ibrahim bin Hamzah al-Zubayri, from 'Abd al-Rahman bin al-Mughirah, with the previous chain.
Details of the narration: However, Abu Dawud did not quote its text.
Technical note / Defect ('illah): In its chain there is a mistake and an omission (of a narrator), to which al-Mizzi drew attention in "Tuhfat al-Ashraf" (8/ 334). See the rest of its takhrij and the discussion of it in "al-Musnad".
Note / Clarification: The wording between the brackets had dropped out of the manuscripts; we have taken it from the printed editions and the source works of the takhrij and recorded it here.
(2) هكذا في النسخ الخطية، وهو خطأ والصواب: عبد الله بن حاجب بن عامر العُقيلي، وهو جدُّ دلهم بن الأسود، ويحصب قبيلة من حِميَر في اليمن، أما العُقيلي فمنسوب إلى عُقيل بن كعب من بني عامر بن صعصعة بطن من مُضَر، ومنها بنو المنتفِق.
Technical note / Defect ('illah): It is thus in the manuscripts, and it is an error. The correct form is "'Abdullah bin Hajib bin 'Amir al-'Uqayli", who is the grandfather of Dalham bin al-Aswad. "Yahsib" is a branch of the tribe of Himyar in Yemen, while "al-'Uqayli" is an ascription to 'Uqayl bin Ka'b (of Banu 'Amir bin Sa'sa'ah), which is a branch of the tribe of Mudar, and Banu al-Muntafiq are from it.
(3) في "المسند": لسقطه باللام، قال السندي في "حاشيته": بفتحتين، وهو الرديء من الكلام، أي: عرف أني جئته متكشّفًا عن أمره طالبًا لرديء كلامه، لأعرف به حقيقة أمره.
Technical note / Defect ('illah): In "al-Musnad" this word is "li-saqatihi" with lam. Al-Sindi wrote in his marginal notes that it is with a fatha on both (the sin and the qaf), and that it means worthless speech. That is: he realised that I had come to uncover his secret and to seek out his bad speech, so that through it I might learn the truth of his affair.
(1) أي: صائرين إلى الضِّيق والشِّدة.
Note / Clarification: That is: heading towards hardship and severity.
(2) الغِيَر: تغيُّر الحال.
Note / Clarification: "Al-ghiyar" means a change of circumstances.
(3) قوله: "وخثعم التي توالينا" سقط من (ز) و (ب).
Technical note / Defect ('illah): The words "wa-Khath'am allati tuwalina" have dropped out of manuscripts (Z) and (B).
(4) تحرَّف في نسخنا الخطية إلى وعشيرتها، والمثبت من "تلخيص المستدرك" للذهبي، وهو الصواب، فإنَّ عشيرة لَقيط التي هو منها من بني عامر بن صعصعة من مُضَر كما سبق، وأما خثعم فإنهم من كَهلان بن سبأ، وهؤلاء من قحطان، ولا تداخل بينهم في النسب.
Technical note / Defect ('illah): In our manuscripts this word has been corrupted into "wa-'ashiratiha"; the correct form is what has been taken from al-Dhahabi's "Talkhis al-Mustadrak". For Laqit's tribe is from Banu 'Amir bin Sa'sa'ah (of Mudar), whereas Khath'am belong to Kahlan bin Saba', who are Qahtanis, and there is no overlap between the two in lineage.
(5) الهَضْب: المطر.
Note / Clarification: "Al-hadb" means rain.
(6) أي: ما أمرُك وما شأنُك؟
Note / Clarification: That is: What is your affair and what is your condition?
(1) هكذا في النسخ الخطية ومصادر التخريج والمعنى على هذا في جملة ما أنعم الله به عليكم من المخلوقات، ورواه أهل اللغة كابن قتيبة في "غريب الحديث" 1/ 532 وأبي عبيد الهروي في "الغريبين" 1/ 94 بلفظ: "في إِلِّ الله" وقالوا: معناه: في قدرة الله وإلهيَّته.
Note / Clarification: It is thus in the manuscripts and the source works of the takhrij, meaning: among the whole body (group) of created things with which Allah has blessed you. However, the lexicographers, such as Ibn Qutaybah in "Gharib al-Hadith" (1/ 532) and Abu 'Ubayd al-Harawi in "al-Gharibayn" (1/ 94), narrated it with the words "fi illi Allah" and said that it means: in the power and divinity of Allah.
(2) الشَّرَبَة: حوض يكون في أصل النخلة وحولها يُملأ ماءً لتشربه.
Note / Clarification: "Al-sharabah" is the basin at the foot of a date palm and around it, which is filled with water so that the palm may drink.
(3) في النسخ الخطية: على، والمثبت من "التلخيص".
Technical note / Defect ('illah): The manuscripts have "'ala"; what we have written in the text is taken from "al-Talkhis".
(4) تحرَّف في النسخ إلى الأصوات، والتصويب من مصادر التخريج وكتب الغريب، والأصواء: القبور، قال ابن قتيبة: وأصل الأصواء: الأعلام تُنصَب في الأرض للهُدى، شبّه القبور بها. وفي "تلخيص الذهبي": الأجداث. وهي القبور أيضًا.
Technical note / Defect ('illah): In the manuscripts this word had been corrupted into "al-aswat"; it has been corrected from the source works of the takhrij and the books of gharib al-hadith. "Al-asda'" means graves. Ibn Qutaybah said: The origin of "al-asda'" is the markers (flags and the like) set up in the ground to guide the way; the graves were likened to them. Al-Dhahabi's "Talkhis" has the word "al-ajdath", which also means graves.
(5) من قوله: ولا تخفى عليه إلى هنا سقط من (ز) و (ب).
Technical note / Defect ('illah): The text from the words "wa-la takhfa 'alayhi" up to here has dropped out of manuscripts (Z) and (B).
(6) في النسخ الخطية فتخطه بمثل حمر الأسود، والمثبت من المطبوع ومصادر التخريج، وهو أَوجه. قال ابن قتيبة في "غريبه" 1/ 535: أي: تصيب حَطمه (وهو الأنف) والحُمَم: الفحم، واحدته: حُمَمَة. والرَّيطة: المُلاءَة.
Technical note / Defect ('illah): The manuscripts have "fa-takhuttuhu bi-mithli humr al-aswad", whereas what we have recorded is taken from the printed editions and the source works of the takhrij, and it is more correct. Ibn Qutaybah says in "Gharib al-Hadith" (1/ 535): That is, it will brand his nose (hatm); and "humam" means charcoal, its singular being "humamah". "Al-raytah" means a sheet (mula'ah).
(1) هكذا في النسخ ومصادر التخريج أي هذا أوان وَطْء الجمر والتوجع منه، فإنّ "حَسَّ" كلمة للتأوُّه والتوجع. ورواه أهل اللغة بلفظ "وإنَّه"، وفيه قولان: أحدُهما: أن تجعل "إِنَّهْ" بمعنى: نَعَم، والآخر أن تجعل الكلام مختصرًا، كأنه قال: وإنه كذلك، أو إنه على ما تقول، فالهاء اسم إنَّ وخبرها محذوف.
Note / Clarification: It is thus in the manuscripts and the source works, meaning: this is the time of treading on embers and feeling pain from it, for "hass" is a word of groaning and pain. The lexicographers narrated it with the word "wa-innah", about which there are two views: one, that "innah" means "yes" (na'am); the other, that the speech is abbreviated, as if he were saying: "and the matter is indeed so" or "it is as you say", so the ha' (pronoun) is the subject (ism) of inna and its predicate (khabar) is omitted.
(2) تحرَّف في النسخ الخطية إلى الطرف، بالراء. والطَّوف: هو الغائط.
Technical note / Defect ('illah): In the manuscripts this word has been corrupted into "al-tarf" with ra' (whereas the correct form is "al-tawf"), and "tawf" means excrement.
(3) تحرَّف في (ز) و (ب) إلى: قضاء.
Technical note / Defect ('illah): In manuscripts (Z) and (B) this word has been corrupted into "qada'".
(1) تحرَّف في النسخ الخطية إلى: إنَّ الذين، والتصويب من "التلخيص".
Technical note / Defect ('illah): In the manuscripts this had been corrupted into "inna alladhina"; the correct wording has been taken from "al-Talkhis".
(2) في النسخ الخطية أحد، والمثبت من مصادر التخريج، وهو أَوجه.
Technical note / Defect ('illah): The manuscripts have "ahad"; the correct word has been taken from the source works of the takhrij, and it is the more plausible.
(3) في النسخ الخطية أو أهلك، والمثبت من "التلخيص".
Technical note / Defect ('illah): The manuscripts have "aw ahlik", whereas the correct wording has been taken from "al-Talkhis".
(4) إسناده ضعيف جدًّا مسلسلٌ بالمجاهيل؛ عبد الرحمن بن عياش ومَن فوقه، وأما يعقوب بن عيسى - وهو يعقوب بن محمد بن عيسى الزهري - فضعيف يعتبر به، وقد أعلَّ الذهبي الحديث في "تلخيصه" به، إلّا أنه متابع، والعلَّة ممَّن فوقه. وأخرجه ابن خزيمة في "التوحيد" 2/ 460 - 476 عن محمد بن منصور، وابن النحاس في "رؤية الله" (11) من طريق عبد الله بن أبي مَسَرَّة، كلاهما عن يعقوب بن محمد بن عيسى، عن عبد الرحمن بن المغيرة، عن عبد الرحمن بن عياش عن دَلْهم بن الأسود بن عبد الله بن حاجب، عن أبيه، عن عمِّه لقيط بن عامر.
Grading: Its chain is very weak, being a succession of unknown (majhul) narrators; specifically 'Abd al-Rahman bin 'Ayyash and those above him.
Technical note / Defect ('illah): As for "Ya'qub bin 'Isa" (Ya'qub bin Muhammad bin 'Isa al-Zuhri), he is weak but his narration is acceptable for corroboration. Al-Dhahabi in "al-Talkhis" declared the hadith defective on account of him, but in fact he is corroborated; the real defect lies in the narrators above him.
Reference / Source: It was narrated by Ibn Khuzaymah in "al-Tawhid" (2/ 460-476) from Muhammad bin Mansur, and by Ibn al-Nahhas in "Ru'yat Allah" (11) via 'Abdullah bin Abi Masarrah. Both of them narrate it from Ya'qub bin Muhammad bin 'Isa, from 'Abd al-Rahman bin al-Mughirah, from 'Abd al-Rahman bin 'Ayyash, from Dalham bin al-Aswad bin 'Abdullah bin Hajib, from his father, from his paternal uncle Laqit bin 'Amir.
وأخرجه أبو داود (3266)، وعبد الله بن أحمد في زياداته على المسند" 26/ (16206) من طريق إبراهيم بن حمزة الزبيري، عن عبد الرحمن بن المغيرة بالإسناد السابق. غير أنَّ أبا داود لم يسق لفظه، ووقع في إسناده وهمٌ وإسقاط كما نبَّه عليه المزِّي في "تحفة الأشراف" 8/ 334. وانظر تتمة تخريجه والكلام عليه في "المسند".
Reference / Source: It was narrated by Abu Dawud (3266) and by 'Abdullah bin Ahmad in his "Additions to al-Musnad" (26 / 16206) via Ibrahim bin Hamzah al-Zubayri, from 'Abd al-Rahman bin al-Mughirah, with the previous chain.
Details of the narration: However, Abu Dawud did not quote its text.
Technical note / Defect ('illah): In its chain there is a mistake and an omission (of a narrator), to which al-Mizzi drew attention in "Tuhfat al-Ashraf" (8/ 334). See the rest of its takhrij and the discussion of it in "al-Musnad".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8897
