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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب : الأهوال
Book of the Terrors of the Day of Resurrection
ذِكْرُ أَوَّلِ مَنْ حَمَلَ الْعَرَبَ عَلَى عِبَادَةِ الْأَصْنَامِ
The first person who led the Arabs to worship idols
Mustadrak al-Hakim — Hadith 9003
اُردوEn
أخبرنا عبد الرحمن بن حَمْدان الجَلّاب بهَمَذان، حدثنا هلال بن العلاء الرَّقّي، حدثنا أبي، حدثنا عُبيد الله بن عمرو، عن عبد الله بن محمد بن عَقِيل، عن الطُّفيل بن أُبيِّ بن كعب عن أبيه قال: بَيْنا نحن مع رسول الله ﷺ في صلاة الظُّهر، والناسُ في الصفوف خلفَ رسول الله ﷺ، فرأَينا رسولَ الله ﷺ يتناولُ شيئًا فجعل يتناولُه، فتأخَّر وتأخَّر الناس، ثم تأخَّر الثانيةَ فتأخَّر الناس، فقلت: يا رسول الله، رأيناك صنعتَ اليومَ شيئًا ما كنت تصنعه في الصلاة! فقال: "إنه عُرِضَت عليَّ الجنةُ بما فيها من الزَّهْرة والنَّضْرة، فتناولتُ قِطْفًا من عِنَبِها، ولو أخذتُه لأَكل منه ما بينَ السماء والأرض لا يَنقُصونَه، فحِيلَ بيني وبينَه، وعُرِضَت عليَّ النارُ، فلما وجدتُ سَفْعتها تأخَّرتُ عنها، وأكثرُ مَن رأيت فيها النساءُ، إنِ ائتُمِنَّ أَفَشَينَ، وإن سأَلن ألحَفْنَ، وإذا سُئلنَ بَخِلنَ، وإذا أُعطينَ لم يَشكُرنَ، ورأيت فيها عمرَو بن لُحَيٍّ يَجُرُّ قُصْبَه في النار، وأشبَهُ ما رأيت به مَعبَدُ بنُ أَكثَمَ الكَعْبي (1) " فقال معبدٌ: يا رسول الله، أتخشى عليَّ من شَبَهه، فإنه والدٌ؟ فقال: "لا، أنت مؤمنٌ وهو كافرٌ، وهو أولُ من حَمَلَ العربَ على عبادِة الأصنام" (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8788 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8788 - صحيح
Tufayl bin Ubayy bin Ka'b narrates from his father (Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him)); he said: We were with the Messenger of Allah (peace and blessings be upon him) in the Zuhr prayer, and the people were in rows behind the Messenger of Allah (peace and blessings be upon him). We saw the Messenger of Allah (peace and blessings be upon him) reaching for something, and he kept trying to take hold of it. Then he stepped back and the people stepped back too; then he stepped back a second time and the people stepped back too. I said: O Messenger of Allah! Today we saw you do something (in the prayer) that you did not use to do in the prayer before! He (peace and blessings be upon him) said: "Paradise was presented to me with all its splendour and freshness, and I tried to take a bunch of its grapes. Had I taken it, then even if all the creation between the heaven and the earth ate from it, it would not have diminished; but something was put between me and it. And Hell was presented to me, and when I felt its scorching heat I stepped back from it. I saw that most of those in it were women (because their state is that) if a trust (or a secret) is placed with them, they divulge it; if they ask, they are importunate; if something is asked of them, they are stingy; and if they are given something, they do not give thanks. And in it I saw Amr bin Luhayy dragging his intestines in Hell, and I found him to resemble Ma'bad bin Aktham al-Ka'bi more than anyone else." Ma'bad said: O Messenger of Allah! Do you fear anything for me because of my resemblance to him, since he is (my) father (i.e. ancestor)? He (peace and blessings be upon him) said: "No, you are a believer and he was a disbeliever, and he was the first person to set the Arabs upon idol-worship."
This hadith has a sahih (authentic) chain, but the two Shaykhs did not record it.
This hadith has a sahih (authentic) chain, but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرَّف في النسخ الخطية إلى: الكلبي، والصواب ما أثبتنا، فهو خزاعي كعبي، نسبة إلى كعب ابن عمرو من خزاعة.
Technical note / Defect ('illah): (1) In the manuscripts this has been corrupted into "al-Kalbi"; the correct form is what we have established, for he is "Khuza'i Ka'bi", an ascription to Ka'b bin 'Amr of Khuza'ah.
(2) إسناده ضعيف لتفرد عبد الله بن محمد بن عقيل به بهذه السياقة واضطرابه في إسناده، فكان مرة يجعله من حديثه عن الطفيل بن أُبي عن أبيه، ومرة من حديثه عن جابر بن عبد الله، وهذا هو المحفوظ. وأصل القصة صحيح تابع ابنَ عقيل في بعضها عطاء بن أبي رباح وأبو الزبير عن جابر.
Grading: (2) Its chain is weak.
Technical note / Defect ('illah): The reason is that 'Abd Allah bin Muhammad bin 'Aqil is alone in narrating it in this form, and his "idtirab" (inconsistency) in its chain: sometimes he made it a narration of his from al-Tufayl bin Ubayy from his father (Ubayy bin Ka'b), and sometimes a narration of his from Jabir bin 'Abd Allah, and this (the Jabir version) is the "mahfuz" (preserved) one. The core of the story is sahih, for in parts of it Ibn 'Aqil was corroborated from Jabir by 'Ata' bin Abi Rabah and Abu al-Zubayr.
وفي إسناد المصنف أيضًا العلاء بن هلال والد هلال، وهو ضعيف، لكنه متابع. فقد أخرجه أحمد 35/ (21251) عن أحمد بن عبد الملك الحراني، عن عبيد الله بن عمرو الرقي، بهذا الإسناد. وأحمد بن عبد الملك هذا ثقة.
Technical note / Defect ('illah): In the author's chain there is also al-'Ala' bin Hilal, the father of Hilal, who is weak, but he is "corroborated" (mutaba').
Corroborating chains and supporting reports: Ahmad 35/ (21251) narrated it from Ahmad bin 'Abd al-Malik al-Harrani, from 'Ubayd Allah bin 'Amr al-Raqqi, with this chain, and this Ahmad bin 'Abd al-Malik is thiqah (trustworthy).
ورواه أحمد بن عبد الملك مرة أخرى عند أحمد (21250)، وزكريا بنُ عدي وحسين بن محمد المرُّوذي عنده أيضًا 23/ (14800)، ثلاثتهم عن عبيد الله بن عمرو الرقي، عن عبد الله ابن محمد بن عقيل، عن جابر قال: بينما نحن مع رسول الله ﷺ … وذكره.
Reference / Source: Ahmad bin 'Abd al-Malik narrated it another time with Ahmad (21250), and Zakariyya bin 'Adi and Husayn bin Muhammad al-Marrudhi also with him 23/ (14800); all three of them from 'Ubayd Allah bin 'Amr al-Raqqi, from 'Abd Allah bin Muhammad bin 'Aqil, from Jabir, who said: "While we were with the Messenger of Allah (peace and blessings be upon him)", and he mentioned the hadith.
وقد روى نحوَ هذه القصة عن جابر لكن في صلاة الكسوف ودون قصتَي النساء وعمرو بن لحيّ: عطاءُ بن أبي رباح وأبو الزبير فيما أخرجه أحمد 22/ (14417) و 23/ (15018) ومسلم (904) وغيرهما.
Corroborating chains and supporting reports: Something similar to this story was narrated from Jabir by 'Ata' bin Abi Rabah and Abu al-Zubayr, but concerning the eclipse prayer (salat al-kusuf), and without the two stories of the women and of 'Amr bin Luhayy.
Reference / Source: It was narrated by Ahmad 22/ (14417) and 23/ (15018), Muslim (904) and others.
وأما مقالته ﷺ في النساء، فقد صحَّت عن جابر بغير هذه السياقة، أخرجها أحمد (14420) ومسلم (885) من حديث عطاء بن أبي رباح عن جابر: أنه شهد صلاة عيدٍ مع النبي ﷺ، وأنه ﷺ مضى إلى النساء ومعه بلال فوعظهنَّ وقال لهن: "تصدَّقن، فإنَّ أكثر كنَّ حطب جهنم" فسئل: لِمَ؟ فقال: "إنكن تُكثرنَ الشَّكَاة، وتكفُرن العشيرَ".
Important point: As for his (peace and blessings be upon him) statement about the women, it is authentically established from Jabir in a form other than this one.
Reference / Source: Ahmad (14420) and Muslim (885) narrated it from the hadith of 'Ata' bin Abi Rabah from Jabir: that he attended an 'Id prayer with the Prophet (peace and blessings be upon him), and that he (peace and blessings be upon him) went over to the women, accompanied by Bilal, admonished them and said to them: "Give charity, for most of you are fuel for Jahannam." He was asked: Why? He said: "Because you complain a great deal and are ungrateful to your husbands."
وقوله: "تكفرن العشير" أي: تجحدن إحسان الزوج.
Note / Clarification: His saying "تَكْفُرْنَ الْعَشِيرَ" means: you deny the kindness of the husband.
وأما قصة عمرو بن لُحي، فيشهد لها حديث أبي هريرة التالي، ووقع التشبيه به بأكثم بن أبي الجون، وهو أصحُّ.
Corroborating chains and supporting reports: As for the story of 'Amr bin Luhayy, it is supported (as a shahid) by the following hadith of Abu Hurayrah, in which the likeness to him is drawn with Aktham bin Abi al-Jawn, and this is more correct.
القُصْب: الأمعاء.
Note / Clarification: "Al-qusb" means: the intestines.
Technical note / Defect ('illah): (1) In the manuscripts this has been corrupted into "al-Kalbi"; the correct form is what we have established, for he is "Khuza'i Ka'bi", an ascription to Ka'b bin 'Amr of Khuza'ah.
(2) إسناده ضعيف لتفرد عبد الله بن محمد بن عقيل به بهذه السياقة واضطرابه في إسناده، فكان مرة يجعله من حديثه عن الطفيل بن أُبي عن أبيه، ومرة من حديثه عن جابر بن عبد الله، وهذا هو المحفوظ. وأصل القصة صحيح تابع ابنَ عقيل في بعضها عطاء بن أبي رباح وأبو الزبير عن جابر.
Grading: (2) Its chain is weak.
Technical note / Defect ('illah): The reason is that 'Abd Allah bin Muhammad bin 'Aqil is alone in narrating it in this form, and his "idtirab" (inconsistency) in its chain: sometimes he made it a narration of his from al-Tufayl bin Ubayy from his father (Ubayy bin Ka'b), and sometimes a narration of his from Jabir bin 'Abd Allah, and this (the Jabir version) is the "mahfuz" (preserved) one. The core of the story is sahih, for in parts of it Ibn 'Aqil was corroborated from Jabir by 'Ata' bin Abi Rabah and Abu al-Zubayr.
وفي إسناد المصنف أيضًا العلاء بن هلال والد هلال، وهو ضعيف، لكنه متابع. فقد أخرجه أحمد 35/ (21251) عن أحمد بن عبد الملك الحراني، عن عبيد الله بن عمرو الرقي، بهذا الإسناد. وأحمد بن عبد الملك هذا ثقة.
Technical note / Defect ('illah): In the author's chain there is also al-'Ala' bin Hilal, the father of Hilal, who is weak, but he is "corroborated" (mutaba').
Corroborating chains and supporting reports: Ahmad 35/ (21251) narrated it from Ahmad bin 'Abd al-Malik al-Harrani, from 'Ubayd Allah bin 'Amr al-Raqqi, with this chain, and this Ahmad bin 'Abd al-Malik is thiqah (trustworthy).
ورواه أحمد بن عبد الملك مرة أخرى عند أحمد (21250)، وزكريا بنُ عدي وحسين بن محمد المرُّوذي عنده أيضًا 23/ (14800)، ثلاثتهم عن عبيد الله بن عمرو الرقي، عن عبد الله ابن محمد بن عقيل، عن جابر قال: بينما نحن مع رسول الله ﷺ … وذكره.
Reference / Source: Ahmad bin 'Abd al-Malik narrated it another time with Ahmad (21250), and Zakariyya bin 'Adi and Husayn bin Muhammad al-Marrudhi also with him 23/ (14800); all three of them from 'Ubayd Allah bin 'Amr al-Raqqi, from 'Abd Allah bin Muhammad bin 'Aqil, from Jabir, who said: "While we were with the Messenger of Allah (peace and blessings be upon him)", and he mentioned the hadith.
وقد روى نحوَ هذه القصة عن جابر لكن في صلاة الكسوف ودون قصتَي النساء وعمرو بن لحيّ: عطاءُ بن أبي رباح وأبو الزبير فيما أخرجه أحمد 22/ (14417) و 23/ (15018) ومسلم (904) وغيرهما.
Corroborating chains and supporting reports: Something similar to this story was narrated from Jabir by 'Ata' bin Abi Rabah and Abu al-Zubayr, but concerning the eclipse prayer (salat al-kusuf), and without the two stories of the women and of 'Amr bin Luhayy.
Reference / Source: It was narrated by Ahmad 22/ (14417) and 23/ (15018), Muslim (904) and others.
وأما مقالته ﷺ في النساء، فقد صحَّت عن جابر بغير هذه السياقة، أخرجها أحمد (14420) ومسلم (885) من حديث عطاء بن أبي رباح عن جابر: أنه شهد صلاة عيدٍ مع النبي ﷺ، وأنه ﷺ مضى إلى النساء ومعه بلال فوعظهنَّ وقال لهن: "تصدَّقن، فإنَّ أكثر كنَّ حطب جهنم" فسئل: لِمَ؟ فقال: "إنكن تُكثرنَ الشَّكَاة، وتكفُرن العشيرَ".
Important point: As for his (peace and blessings be upon him) statement about the women, it is authentically established from Jabir in a form other than this one.
Reference / Source: Ahmad (14420) and Muslim (885) narrated it from the hadith of 'Ata' bin Abi Rabah from Jabir: that he attended an 'Id prayer with the Prophet (peace and blessings be upon him), and that he (peace and blessings be upon him) went over to the women, accompanied by Bilal, admonished them and said to them: "Give charity, for most of you are fuel for Jahannam." He was asked: Why? He said: "Because you complain a great deal and are ungrateful to your husbands."
وقوله: "تكفرن العشير" أي: تجحدن إحسان الزوج.
Note / Clarification: His saying "تَكْفُرْنَ الْعَشِيرَ" means: you deny the kindness of the husband.
وأما قصة عمرو بن لُحي، فيشهد لها حديث أبي هريرة التالي، ووقع التشبيه به بأكثم بن أبي الجون، وهو أصحُّ.
Corroborating chains and supporting reports: As for the story of 'Amr bin Luhayy, it is supported (as a shahid) by the following hadith of Abu Hurayrah, in which the likeness to him is drawn with Aktham bin Abi al-Jawn, and this is more correct.
القُصْب: الأمعاء.
Note / Clarification: "Al-qusb" means: the intestines.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 9003
