المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب التفسير
Book of Tafsir
تفسير سورة بني إسرائيل
Tafsir of Surah Bani Isra'il
Hadith Number: 3409
اخبرنا جعفر بن محمد بن نصير الخواص، حدثنا علي بن عبد العزيز البغوي، حدثنا عمرو بن عون، حدثنا ابو بكر بن عياش، عن عاصم بن ابي النجود، عن زر بن حبيش قال: كنت في مجلس فيه حذيفة بن اليمان، فقلت: إن رسول الله ﷺ حيث اسري به دخل المسجد الاقصى، قال: فقال حذيفة: وكيف علمت ذلك يا اصلع؟ فإني اعرف وجهك ولا ادري ما اسمك، فما اسمك؟ فقلت له: انا زر بن حبيش الاسدي، قال: ثم قال: كيف علمت انه دخل المسجد؟ قال: فقلت: بالقرآن، فقال حذيفة: فمن اخذ بالقرآن فلح، قال: فقرات: ﴿سبحان الذي اسرى بعبده ليلا من المسجد الحرام إلى المسجد الاقصى الذي باركنا حوله﴾ [الإسراء: 1]، فقال حذيفة: هل تراه انه دخله؟ فقلت: اجل، فقال: والله ما دخله، ولو دخله لكتب عليكم الصلاة فيه، قال: ثم قال: ولا يفارق ظهر البراق حتى راى الجنة والنار، ووعد الآخرة اجمع، قال: قلت: يا ابا عبد الله، فما البراق؟ قال: دابة فوق الحمار ودون البغلة، خطوته مد بصره (1).
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3369 - صحيح
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3369 - صحيح
It is narrated from Zirr bin Hubaysh; he said: I was in a gathering in which Sayyiduna Hudhayfah bin al-Yaman (may Allah be pleased with him) was present, and I said: "When the Messenger of Allah (peace and blessings be upon him) was taken on the Night Journey, he entered al-Masjid al-Aqsa." Sayyiduna Hudhayfah (may Allah be pleased with him) asked: "O bald one! How did you learn this? I recognise your face but I do not know your name; what is your name?" I told him: "I am Zirr bin Hubaysh al-Asadi." He asked again: "How did you learn that he (peace and blessings be upon him) entered the mosque?" I said: "From the Qur'an." Sayyiduna Hudhayfah (may Allah be pleased with him) said: "Whoever holds fast to the Qur'an succeeds." I recited this verse: "Glory be to the One Who took His servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed." [Surah al-Isra': 1] Sayyiduna Hudhayfah (may Allah be pleased with him) asked: "Do you think that he (peace and blessings be upon him) entered it?" I said: "Yes." He said: "By Allah! He (peace and blessings be upon him) did not enter it; and had he (peace and blessings be upon him) entered it, prayer in it would have been made obligatory upon you." Then he further said: "And he (peace and blessings be upon him) did not leave the back of al-Buraq until he (peace and blessings be upon him) had seen Paradise and Hell and all the promises of the Hereafter." I asked: "O Abu Abdullah! What is al-Buraq?" He said: "It is a mount larger than a donkey and smaller than a mule, and its stride reaches as far as its sight."
The chain of this hadith is sahih (authentic), and the two Shaykhs did not record it.
تخریج الحدیث: «إسناده حسن من أجل عاصم بن أبي النجود، وكذا أبي بكر بن عياش وهو متابع.» [ترقيم الرساله 3409] [ترقيم الشركة 3389] [ترقيم العلميه 3369]
Takhrij and Tahqiq of Hadith No. 3409 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
Grading: (1) The chain of this hadith is of "hasan" (good) grade, primarily because of the narrator "'Asim bin Abi al-Nujud".
Technical note / Defect ('illah): Likewise the narrator "Abu Bakr bin 'Ayyash" is present, and he appears here as a "corroborated" narrator (mutaba') (which strengthens the narration).
Technical note / Defect ('illah): Likewise the narrator "Abu Bakr bin 'Ayyash" is present, and he appears here as a "corroborated" narrator (mutaba') (which strengthens the narration).
(1) إسناده حسن من أجل عاصم بن أبي النجود، وكذا أبي بكر بن عياش وهو متابع.
Reference / Source: This hadith was documented by Imam Ahmad in volume 38 at numbers (23285), (23320), (2332) and (23343), by Imam al-Tirmidhi at number (3147), by Imam al-Nasa'i at number (11216), and by Ibn Hibban at number (45).
Details of the narration: All these documentations are narrated through various routes from the central narrator "'Asim bin Abi al-Nujud", with the same chain and text, though some of the scholars narrated this report in "abridged" form.
Details of the narration: All these documentations are narrated through various routes from the central narrator "'Asim bin Abi al-Nujud", with the same chain and text, though some of the scholars narrated this report in "abridged" form.
وأخرجه أحمد 38/ (23285) و (23320) و (2332) و (23343)، والترمذي (3147)، والنسائي (11216)، وابن حبان (45) من طرق عن عاصم بن أبي النجود، به - وبعضهم اختصره.
Grading: And Imam al-Tirmidhi (may Allah have mercy on him) said (in grading this narration) that this hadith is "hasan sahih".
وقال الترمذي: حديث حسن صحيح.
Corroborating chains and supporting reports: We (the editors) say: in support of this content, Anas bin Malik (may Allah be pleased with him) narrated a report in Sahih Muslim, number (162) (259).
Details of the narration: In this narration it is stated that when the Messenger of Allah (peace and blessings be upon him) came to Bayt al-Maqdis, he (peace and blessings be upon him) tied his mount (al-Buraq) to the ring to which the Prophets used to tie (their mounts), then he (peace and blessings be upon him) prayed two rak'ahs there.
Details of the narration: In this narration it is stated that when the Messenger of Allah (peace and blessings be upon him) came to Bayt al-Maqdis, he (peace and blessings be upon him) tied his mount (al-Buraq) to the ring to which the Prophets used to tie (their mounts), then he (peace and blessings be upon him) prayed two rak'ahs there.
قلنا: وقد روى أنس بن مالك عند مسلم (162) (259): أنَّ رسول الله ﷺ لما جاءَ بيتَ المقدس ربط الدابة بالحَلْقة التي يَربِطُ فيها الأنبياءُ، ثم صلَّى فيه ركعتين.
Corroborating chains and supporting reports: And Abu Hurayrah (may Allah be pleased with him) also narrated a report in Sahih Muslim, under number (172).
Important point: In this narration it is explicitly stated that the Prophet (peace and blessings be upon him) led all the Prophets (peace be upon them) in prayer (on the night of the Mi'raj).
Important point: In this narration it is explicitly stated that the Prophet (peace and blessings be upon him) led all the Prophets (peace be upon them) in prayer (on the night of the Mi'raj).
وروى أبو هريرة عند مسلم أيضًا (172): أنَّ النبي ﷺ صلَّى بالأنبياء.
Reference / Source: Imam al-Tahawi (may Allah have mercy on him) says in "Sharh Mushkil al-Athar" (12/ 544):
Important point: The narrations we have reported from Ibn Mas'ud (though this is narrated from him with a weak chain), Anas and Abu Hurayrah (may Allah be pleased with them) from the Messenger of Allah (peace and blessings be upon him), affirming that the Messenger of Allah (peace and blessings be upon him) prayed there (in Bayt al-Maqdis), are better and take precedence over Hudhayfah's (may Allah be pleased with him) denial that he (peace and blessings be upon him) prayed there.
General principle: (The principle is that) the affirmation of things takes precedence over their negation.
Note / Clarification: And the argument that Hudhayfah (may Allah be pleased with him) gave, that "if the Messenger of Allah (peace and blessings be upon him) had prayed there, it would have become obligatory upon his Ummah to come to that place and pray there as he (peace and blessings be upon him) did", contains no (sound) proof for Hudhayfah, because the Messenger of Allah (peace and blessings be upon him) came to many places and prayed there, yet going to those places and praying there has not been made obligatory upon us.
Important point: The narrations we have reported from Ibn Mas'ud (though this is narrated from him with a weak chain), Anas and Abu Hurayrah (may Allah be pleased with them) from the Messenger of Allah (peace and blessings be upon him), affirming that the Messenger of Allah (peace and blessings be upon him) prayed there (in Bayt al-Maqdis), are better and take precedence over Hudhayfah's (may Allah be pleased with him) denial that he (peace and blessings be upon him) prayed there.
General principle: (The principle is that) the affirmation of things takes precedence over their negation.
Note / Clarification: And the argument that Hudhayfah (may Allah be pleased with him) gave, that "if the Messenger of Allah (peace and blessings be upon him) had prayed there, it would have become obligatory upon his Ummah to come to that place and pray there as he (peace and blessings be upon him) did", contains no (sound) proof for Hudhayfah, because the Messenger of Allah (peace and blessings be upon him) came to many places and prayed there, yet going to those places and praying there has not been made obligatory upon us.
قال الإمام الطحاوي في "شرح مشكل الآثار" 12/ 544: وكان ما رويناه عن ابن مسعود (وهو مرويٌّ عنده بإسناد ضعيف) وأنس وأبي هريرة عن رسول الله ﷺ من إثباتِ صلاة رسول الله ﷺ هل هناك أَولى من نفي حذيفة أن يكون صلَّى هناك، لأنَّ إثبات الأشياء أَولى من نفيها، ولأنَّ الذي قاله حذيفة: إنَّ رسول الله ﷺ لو كان صلَّى هناك، لوجَبَ على أمَّته أن يأتوا ذلك المكان ويُصلُّوا فيه كما فعل ﷺ، فإنَّ ذلك ممّا لا حُجَّةَ لحذيفة فيه، إذ كان رسول الله ﷺ قد كان يأتي مواضعَ ويصلِّي فيها، لم يُكتَب علينا إتيانها، ولا الصلواتُ فيها.
Reference / Source: And Imam al-Bayhaqi (may Allah have mercy on him) said something similar in "Dala'il al-Nubuwwah" (2/ 365).
وبنحوه قال الإمام البيهقي في "دلائل النبوة" 2/ 365.
