المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب التفسير
Book of Tafsir
إن رسول الله - صلى الله عليه وآله وسلم - يأمركم أن يقرأ كل رجل منكم كما علم
The Messenger of Allah (peace and blessings be upon him) commands you that each of you recite as he was taught
Hadith Number: 2927
حدثنا ابو العباس محمد بن يعقوب، اخبرنا العباس بن الوليد (3) بن مزيد، حدثنا محمد بن شعيب بن شابور، حدثنا عبد الله بن العلاء بن زبر، عن بسر ابن عبيد الله، عن ابي إدريس، عن ابي بن كعب: انه كان يقرا: (إذ جعل الذين كفروا في قلوبهم الحمية حمية الجاهلية، ولو حميتم كما حموا لفسد المسجد الحرام، فانزل الله سكينته على رسوله) (1)، فبلغ ذلك عمر فاشتد عليه، فبعث إليه وهو يهنا ناقة له، فدخل عليه، فدعا ناسا من اصحابه فيهم زيد بن ثابت، فقال: من يقرا منكم سورة الفتح؟ فقرا زيد على قراءتنا اليوم، فغلظ له (2) عمر، فقال له ابي: ااتكلم؟ فقال: تكلم، فقال: لقد علمت اني كنت ادخل على النبي ﷺ ويقرئني وانتم بالباب، فإن احببت ان اقرئ الناس على ما اقراني، اقرات، وإلا لم اقرئ حرفا ما حييت، قال: بل اقرئ الناس (3).
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2891 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2891 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) that he used to recite (a verse of Surah al-Fath) this way: "When those who disbelieved put in their hearts zealotry, the zealotry of the time of ignorance; and had you shown zealotry as they did, the Sacred Mosque would have been ruined; then Allah sent down His tranquillity upon His Messenger" [Surah al-Fath: 26] . This reached Sayyiduna Umar (may Allah be pleased with him) and he found it very displeasing. He sent for Sayyiduna Ubayy while he was applying medicine to one of his camels. He came to him, and Umar (may Allah be pleased with him) called a group of his companions, among whom was Sayyiduna Zayd bin Thabit (may Allah be pleased with him). Then Umar (may Allah be pleased with him) asked: Which of you recites Surah al-Fath? Sayyiduna Zayd recited it just as we recite it today. Umar (may Allah be pleased with him) showed sternness over this (variant recitation). Then Ubayy said: May I speak? He said: Speak. Ubayy said: You know that I used to go in to the Prophet (peace and blessings be upon him) and he would teach me the Qur'an while you people were at the door. Now if you wish that I teach the people just as I was taught, well and good; otherwise I will not teach a single letter for as long as I live. Sayyiduna Umar (may Allah be pleased with him) said: "No, rather, teach the people (in the same way)."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
تخریج الحدیث: «رجاله لا بأس بهم على خلاف في إسناده، وأبو إدريس» [ترقيم الرساله 2927] [ترقيم الشركة 2909] [ترقيم العلميه 2891]
Takhrij and Tahqiq of Hadith No. 2927 of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Correction of the text: The words "bin al-Walid" were not in manuscripts (Z) and (S); we have established them from manuscripts (A) and (B).
(3) قوله: "بن الوليد" لم يرد في (ز) و (ص)، وأثبتناه من (ع) و (ب).
Reference: See verse (26) of Surah al-Fath.
(1) انظر الآية (26) من سورة الفتح.
Explanation: "Fa-sabba" means that he spoke harsh words to Ubayy bin Ka'b (may Allah be pleased with him).
(2) أي: فغلَّظ لأُبي بن كعب في القول.
Grading of the chain: There is no harm in its narrators (la ba'sa bihim), although there is a difference over its chain.
Technical note (irsal): And it has been said about Abu Idris ('A'idhullah bin Abdullah al-Khawlani) that his narration from Ubayy bin Ka'b is "mursal".
Technical note (irsal): And it has been said about Abu Idris ('A'idhullah bin Abdullah al-Khawlani) that his narration from Ubayy bin Ka'b is "mursal".
(3) رجاله لا بأس بهم على خلاف في إسناده، وأبو إدريس - وهو عائذ الله بن عبد الله الخولاني - قيل: إنَّ روايته عن أبي بن كعب مرسلة.
Reference / Source: It was recorded in abridged form by al-Nasa'i (11441) via Shababah bin Sawwar from Abdullah bin al-'Ala' bin Zabr, with this same chain. Shababah and all the narrators above him are thiqah.
وأخرجه النسائي (11441) من طريق شبابة بن سوّار، عن عبد الله بن العلاء بن زَبْر، بهذا الإسناد مختصرًا. وشبابة ومن فوقه ثقات.
References: It was recorded by 'Umar bin Shabbah in "Tarikh al-Madinah" (2/ 709-710), Ibn Abi Dawud in "al-Masahif" (516) and Ibn 'Asakir in "Tarikh Dimashq" (7/ 337-338) via al-Walid bin Muslim from Abdullah bin al-'Ala' bin Zabr from 'Atiyyah bin Qays from Abu Idris al-Khawlani, that "Abu al-Darda' rode to Madinah with a group of the people of Damascus" (and then he mentioned the story).
Examination of the chain: Its narrators are thiqah. The difference over Ibn Zabr regarding his shaykh ('Atiyyah bin Qays or Busr bin 'Ubaydullah) does no harm, since 'Atiyyah bin Qays and Busr bin 'Ubaydullah are both thiqah. And Abu Idris is among the most reliable companions of Abu al-Darda' and was the scholar of Syria after him. Even if he was not present at this incident, he must certainly have heard the report of it from Abu al-Darda'. And Allah knows best.
Examination of the chain: Its narrators are thiqah. The difference over Ibn Zabr regarding his shaykh ('Atiyyah bin Qays or Busr bin 'Ubaydullah) does no harm, since 'Atiyyah bin Qays and Busr bin 'Ubaydullah are both thiqah. And Abu Idris is among the most reliable companions of Abu al-Darda' and was the scholar of Syria after him. Even if he was not present at this incident, he must certainly have heard the report of it from Abu al-Darda'. And Allah knows best.
وأخرجه عمر بن شبّة في "تاريخ المدينة" 2/ 709 - 710، وابن أبي داود في "المصاحف" (516)، وابن عساكر في "تاريخ دمشق" 7/ 337 - 338 من طريق الوليد بن مسلم، عن عبد الله بن العلاء بن زبر، عن عطية بن قيس، عن أبي إدريس الخولاني: أنَّ أبا الدرداء ركب إلى المدينة في نفر من أهل دمشق - وذكر القصة. ورجاله ثقات، ولا يضر هذا الخلاف على ابن زبر في شيخه، فعطية بن قيس وبُسْر بن عبيد الله كلاهما ثقة، وأبو إدريس من أثبات أصحاب أبي الدرداء وكان عالمَ الشام بعده، فإن لم يكن حضر هذه القصة فلا بدَّ أنه سمع خبرها من أبي الدرداء، والله تعالى أعلم.
Linguistic explanation: The words "yahna'u naqatan lahu" mean that he was smearing his she-camel with "qatiran" (a tar-like substance) to treat it for mange and the like.
قوله: "يَهنَأ ناقة له" أي: يطليها بالقَطِران علاجًا لها من الجرب وغيره.