المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب : تواريخ المتقدمين من الأنبياء والمرسلين
Book of the Histories of the Earlier Prophets and Messengers
ذكر من قال إن الذبيح إسحاق، إغواء الشيطان آل إبراهيم فى ذبح ابنه
Mention of those who said the one to be sacrificed was Ishaq (peace be upon him), and Satan's attempt to mislead the family of Ibrahim over the sacrifice of his son
Hadith Number: 4089
فحدثنا ابو العباس محمد بن يعقوب، حدثنا محمد بن عبد الله بن عبد الحكم، اخبرنا ابن وهب، اخبرني يونس، عن ابن شهاب، ان عمرو بن ابي سفيان بن اسيد بن جارية الثقفي اخبره: ان كعبا قال لابي هريرة: الا اخبرك عن إسحاق بن إبراهيم النبي؟ قال ابو هريرة: بلى، قال كعب: لما راى إبراهيم [ان] (1) يذبح إسحاق، قال الشيطان: والله لئن لم افتن عندها آل إبراهيم لا افتن احدا منهم ابدا، فتمثل الشيطان لهم رجلا يعرفونه، قال: فاقبل حتى إذا خرج إبراهيم بإسحاق ليذبحه دخل على سارة امراة إبراهيم، قال لها: اين اصبح إبراهيم غاديا بإسحاق؟ قالت سارة: غدا لبعض حاجته، قال الشيطان: لا والله، ما غدا لذلك، قالت سارة: فلم غدا به؟ فقال: غدا به ليذبحه، قالت سارة: وليس في ذلك شيء لم يكن ليذبح ابنه، قال الشيطان: بلى والله، قالت سارة: ولم يذبحه؟ قال: زعم ان ربه امره بذلك، فقالت سارة: فقد احسن ان يطيع ربه إن كان امره بذلك، فخرج الشيطان من عند سارة، حتى إذا ادرك إسحاق وهو يمشي على إثر ابيه، قال: اين اصبح ابوك غاديا؟ قال: غدا بي لبعض حاجته، قال الشيطان: لا والله، ما غدا بك لبعض حاجته، ولكنه غدا بك ليذبحك، قال إسحاق: فما كان ابي ليذبحني، قال: بلى، قال: لم؟ قال: زعم ان الله امره بذلك، قال إسحاق: فوالله إن امره ليطيعنه، فتركه الشيطان، واسرع إلى إبراهيم، فقال: اين اصبحت غاديا بابنك، قال: غدوت لبعض حاجتي، قال: لا والله، ما غدوت به إلا لتذبحه، قال: ولم اذبحه؟ قال: زعمت ان الله امرك بذلك، قال: فوالله لئن كان امرني لافعلن. قال: فلما اخذ إبراهيم إسحاق ليذبحه وسلم إسحاق عافاه الله، وفداه بذبح عظيم، قال إبراهيم لإسحاق: قم اي بني، فإن الله قد اعفاك، واوحى الله إلى إسحاق: اني اعطيتك دعوة استجيب لك فيها، قال إسحاق: فإني ادعوك ان تستجيب لي: ايما عبد لقيك من الاولين والآخرين لا يشرك بك شيئا فادخله الجنة (1). قال الحاكم: سياقة هذا الحديث من كلام كعب بن ماتع الاحبار، ولو ظهر فيه سند لحكمت بالصحة على شرط الشيخين، فإن هذا إسناد صحيح لا غبار عليه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4045 - صحيح لا غبار عليه
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4045 - صحيح لا غبار عليه
It is narrated from Ka'b al-Ahbar (may Allah have mercy on him) that he said to Sayyiduna Abu Hurayrah (may Allah be pleased with him): "Shall I not tell you about the Prophet of Allah Ishaq bin Ibrahim (peace be upon them both)?" Sayyiduna Abu Hurayrah (may Allah be pleased with him) said: "Certainly." Ka'b said: "When Ibrahim (peace be upon him) intended to sacrifice Ishaq (peace be upon him), Satan said (to himself): 'By Allah, if I do not tempt the family of Ibrahim on this occasion, I will never be able to tempt any of them.' So Satan appeared to them in the form of a man whom they knew. When Ibrahim (peace be upon him) went out with Ishaq (peace be upon him) to sacrifice him, Satan came to Sarah (peace be upon her), the wife of Ibrahim (peace be upon him), and asked her: 'Where has Ibrahim gone so early in the morning with Ishaq?' Sarah (peace be upon her) replied: 'He has gone for some errand of his.' Satan said: 'No, by Allah, he has not gone for that.' Sarah (peace be upon her) asked: 'Then why has he taken him?' He said: 'He has taken him in order to sacrifice him.' Sarah (peace be upon her) said: 'There is no such thing; he would never sacrifice his son.' Satan said: 'Yes indeed, by Allah (he will do so).' Sarah (peace be upon her) asked: 'Why would he sacrifice him?' He said: 'He claims that his Lord has commanded him to do so.' So Sarah (peace be upon her) said: 'If his Lord has commanded him to do so, then he has done very well to obey his Lord.' Satan left Sarah (peace be upon her) until he reached Ishaq (peace be upon him), who was walking behind his father, and said: 'Where is your father going so early in the morning?' He said: 'He is taking me along for some errand of his.' Satan said: 'No, by Allah, he is not taking you for some errand of his; rather, he is taking you in order to sacrifice you.' Ishaq (peace be upon him) said: 'My father would never sacrifice me.' He said: 'Yes indeed!' Ishaq (peace be upon him) asked: 'Why?' He said: 'He claims that Allah has commanded him to do so.' Ishaq (peace be upon him) said: 'By Allah, if Allah has commanded him, he will surely obey Him.' So Satan left him and hurried to Ibrahim (peace be upon him) and said: 'Where are you going so early in the morning with your son?' He said: 'I am going for some errand of mine.' He said: 'No, by Allah, you are taking him only to sacrifice him.' He said: 'Why would I sacrifice him?' He said: 'You claim that Allah has commanded you to do so.' So Ibrahim (peace be upon him) said: 'By Allah, if He has commanded me, I will certainly do it.' Ka'b said: Then when Ibrahim (peace be upon him) took hold of Ishaq (peace be upon him) to sacrifice him and Ishaq (peace be upon him) surrendered himself, Allah spared him and ransomed him with a great sacrifice. Ibrahim (peace be upon him) said to Ishaq (peace be upon him): 'O my son, get up, for Allah has excused (spared) you.' And Allah Almighty revealed to Ishaq (peace be upon him): 'I have granted you a supplication which I will answer for you.' Ishaq (peace be upon him) said: 'Then I supplicate You to answer this prayer of mine: whichever servant, from the first and the last, meets You in a state of not associating anything with You, admit him into Paradise.'"
Imam al-Hakim says: The wording of this hadith is from the speech of Ka'b bin Mati' al-Ahbar, and had a chain (to the Prophet (peace and blessings be upon him)) appeared in it, I would have judged it sahih (authentic) on the condition of the two Shaykhs (Imam Bukhari and Imam Muslim), for this is a sahih chain on which there is no dust (doubt).
تخریج الحدیث: «رجاله ثقات، لكنه اختلف فيه عن الزهري في تعيين شيخه، فذكر فيه يونس - وهو ابن يزيد الأيلي - عمرو بن أبي سفيان، ووافقه شعيب بن أبي حمزة، وخالفهما معمر بن راشد فذكر فيه القاسم بن محمد بن أبي بكر الصديق، وكلاهما ثقة، لكن عمرو بن أبي سفيان أدرك كعبًا ...» [ترقيم الرساله 4089] [ترقيم الشركة 4067] [ترقيم العلميه 4045]
Takhrij and Tahqiq of Hadith No. 4089 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
Note / Clarification: This addition is from al-Dhahabi's "Talkhis al-Mustadrak", in which the wording is: "When Ibrahim was shown that he should slaughter ...."
(1) زيادة من "تلخيص المستدرك" للذهبي، وفيه: لما أُري إبراهيم أن يذبح ....
Status of the narrators: Its narrators are thiqah (trustworthy).
Technical note / Defect ('illah): However, there is disagreement from al-Zuhri over identifying his teacher (shaykh). Yunus (Ibn Yazid al-Ayli) named "'Amr bin Abi Sufyan", and Shu'ayb bin Abi Hamzah agreed with him, while Ma'mar bin Rashid contradicted them both and named "al-Qasim bin Muhammad bin Abi Bakr al-Siddiq". Both are thiqah, but 'Amr bin Abi Sufyan met Ka'b (al-Ahbar), and his explicit statement of having heard from him occurs in the narration of 'Abdullah bin al-Mubarak from Yunus bin Yazid, whereas al-Qasim bin Muhammad did not meet Ka'b. Ibn Ishaq narrated this report in abridged form, mentioning only the slaughter without the story, from 'Abdullah bin Abi Bakr bin Muhammad bin 'Amr bin Hazm, from al-Zuhri, and named "Abu Sufyan bin al-'Ala' bin Jariyah al-Thaqafi"; in another narration from Ibn Ishaq he said: "from al-'Ala' bin Jariyah". So it appears that Ibn Ishaq meant 'Amr bin Abi Sufyan whom Yunus named, but did not record his name accurately; if that is correct, his statement agrees with that of Yunus and Shu'ayb. In any case, the statement of Shu'ayb and Yunus is more firmly established than Ma'mar's narration, and Allah knows best. Ibn Wahb is 'Abdullah.
Technical note / Defect ('illah): However, there is disagreement from al-Zuhri over identifying his teacher (shaykh). Yunus (Ibn Yazid al-Ayli) named "'Amr bin Abi Sufyan", and Shu'ayb bin Abi Hamzah agreed with him, while Ma'mar bin Rashid contradicted them both and named "al-Qasim bin Muhammad bin Abi Bakr al-Siddiq". Both are thiqah, but 'Amr bin Abi Sufyan met Ka'b (al-Ahbar), and his explicit statement of having heard from him occurs in the narration of 'Abdullah bin al-Mubarak from Yunus bin Yazid, whereas al-Qasim bin Muhammad did not meet Ka'b. Ibn Ishaq narrated this report in abridged form, mentioning only the slaughter without the story, from 'Abdullah bin Abi Bakr bin Muhammad bin 'Amr bin Hazm, from al-Zuhri, and named "Abu Sufyan bin al-'Ala' bin Jariyah al-Thaqafi"; in another narration from Ibn Ishaq he said: "from al-'Ala' bin Jariyah". So it appears that Ibn Ishaq meant 'Amr bin Abi Sufyan whom Yunus named, but did not record his name accurately; if that is correct, his statement agrees with that of Yunus and Shu'ayb. In any case, the statement of Shu'ayb and Yunus is more firmly established than Ma'mar's narration, and Allah knows best. Ibn Wahb is 'Abdullah.
(1) رجاله ثقات، لكنه اختلف فيه عن الزهري في تعيين شيخه، فذكر فيه يونس - وهو ابن يزيد الأيلي - عمرو بن أبي سفيان، ووافقه شعيب بن أبي حمزة، وخالفهما معمر بن راشد فذكر فيه القاسم بن محمد بن أبي بكر الصديق، وكلاهما ثقة، لكن عمرو بن أبي سفيان أدرك كعبًا ووقع تصريحه بسماعه منه في رواية عبد الله بن المبارك عن يونس بن يزيد، وأما القاسم بن محمد فلم يُدرك كعبًا، وروى ابن إسحاق هذا الخبر مختصرًا بذكر الذبح فقط دون القصة، عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم عن الزهري، فذكر أبا سفيان بن العلاء بن جارية الثقفي، وفي رواية أخرى عن ابن إسحاق قال فيها: عن العلاء بن جارية، فالظاهر أنَّ ابن إسحاق أراد ذكر عمرو بن أبي سفيان الذي ذكره يونس، فكان لا يضبط اسمه. وإذا صح ذلك اتفق قوله مع قول يونس وشعيب، وعلي أي حال فقول شعيب ويونس أثبت من رواية معمر، والله أعلم. ابن وهب: هو عبد الله.
Reference / Source: Al-Bayhaqi narrated it in "Fada'il al-Awqat" (203) from Abu 'Abdullah al-Hakim, with this chain.
وأخرجه البيهقي في "فضائل الأوقات" (203) عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: Al-Tabari narrated it in his "Tafsir" 23/ 82 and in his "Tarikh" 1/ 265 from Yunus bin 'Abd al-A'la, and Ibn 'Asakir in "Tarikh Dimashq" 6/ 203 - 204 by way of Harmalah bin Yahya al-Tujibi, both from 'Abdullah bin Wahb, likewise.
وأخرجه الطبري في "تفسيره" 23/ 82، وفي "تاريخه" 1/ 265 عن يونس بن عبد الأعلى، وابن عساكر في "تاريخ دمشق" 6/ 203 - 204 من طريق حرملة بن يحيى التجيبي، كلاهما عن عبد الله بن وهب، به.
Reference / Source: Abu 'Ubayd al-Qasim narrated it in "al-Khutab wa al-Mawa'iz" (21) by way of al-Layth bin Sa'd, and Abu 'Ali bin Shadhan in the eighth of his "Ajza'" (133) and al-Bayhaqi in "al-Ba'th wa al-Nushur" (41) by way of 'Abdullah bin al-Mubarak, both (al-Layth and Ibn al-Mubarak) from Yunus bin Yazid, likewise.
وأخرجه أبو عبيد القاسم في "الخُطب والمواعظ" (21) من طريق الليث بن سعد، وأبو علي بن شاذان في الثامن من "أجزائه" (133)، والبيهقي في "البعث والنشور" (41) من طريق عبد الله بن المبارك، كلاهما عن يونس بن يزيد، به.
Reference / Source: Ibn Mandah narrated it in "al-Iman" (896) by way of Shu'ayb bin Abi Hamzah, from al-Zuhri, likewise.
وأخرجه ابن منده في "الإيمان" (896) من طريق شعيب بن أبي حمزة، عن الزهري، به.
Reference / Source: Al-Tabari narrated it in his "Tafsir" 23/ 81 and in his "Tarikh" 1/ 265 by way of Ibrahim bin al-Mukhtar, from Muhammad bin Ishaq, from 'Abd al-Rahman bin Abi Bakr, from al-Zuhri, from al-'Ala' bin Jariyah al-Thaqafi, from Abu Hurayrah, from Ka'b.
وأخرجه الطبري في "تفسيره" 23/ 81، وفي "تاريخه" 1/ 265 من طريق إبراهيم بن المختار، عن محمد بن إسحاق، عن عبد الرحمن بن أبي بكر، عن الزهري، عن العلاء بن جارية الثقفي، عن أبي هريرة، عن كعب.
Reference / Source: Al-Tabari narrated it in his "Tarikh" 1/ 265 by way of Salamah bin al-Fadl, from Muhammad bin Ishaq, from 'Abdullah bin Abi Bakr, from al-Zuhri, from Abu Sufyan bin al-'Ala' bin Jariyah, from Abu Hurayrah (may Allah be pleased with him), from Ka'b (al-Ahbar).
Preferred view / Narrator assessment: And (the narrator) Salamah bin al-Fadl is more trustworthy and more precise in narrating from Ibn Ishaq than Ibrahim bin al-Mukhtar (mentioned in the previous narration).
Reference / Source: 'Abd al-Razzaq also narrated it in his "Tafsir" 2/ 150, and by his way al-Bazzar (8059), al-Bayhaqi in "Shu'ab al-Iman" (6946), Abu al-Hasan al-Khula'i in "al-Khula'iyyat" (777), Ibn 'Asakir in "Tarikh Dimashq" 6/ 202 - 203, and al-Dhahabi in "Ithbat al-Shafa'ah" (27), from Ma'mar bin Rashid, from al-Zuhri, from al-Qasim bin Muhammad, that Abu Hurayrah and Ka'b met together, and he mentioned it.
Preferred view / Narrator assessment: And (the narrator) Salamah bin al-Fadl is more trustworthy and more precise in narrating from Ibn Ishaq than Ibrahim bin al-Mukhtar (mentioned in the previous narration).
Reference / Source: 'Abd al-Razzaq also narrated it in his "Tafsir" 2/ 150, and by his way al-Bazzar (8059), al-Bayhaqi in "Shu'ab al-Iman" (6946), Abu al-Hasan al-Khula'i in "al-Khula'iyyat" (777), Ibn 'Asakir in "Tarikh Dimashq" 6/ 202 - 203, and al-Dhahabi in "Ithbat al-Shafa'ah" (27), from Ma'mar bin Rashid, from al-Zuhri, from al-Qasim bin Muhammad, that Abu Hurayrah and Ka'b met together, and he mentioned it.
وأخرجه الطبري في "تاريخه" 1/ 265 من طريق سلمة بن الفضل، عن محمد بن إسحاق، عن عبد الله بن أبي بكر، عن الزهري، عن أبي سفيان بن العلاء بن جارية، عن أبي هريرة، عن كعب. وسلمة بن الفضل أوثق وأتقن في ابن إسحاق من إبراهيم بن المختار. وأخرجه عبد الرزاق في "تفسيره" 2/ 150، ومن طريقه البزار (8059)، والبيهقي في "شعب الإيمان" (6946)، وأبو الحسن الخِلَعي في "الخِلَعيات" (777)، وابن عساكر في "تاريخ دمشق" 6/ 202 - 203، والذهبي في "إثبات الشفاعة" (27) عن معمر بن راشد، عن الزهري، عن القاسم بن محمد، أنه اجتمع أبو هريرة وكعبٌ، فذكره.
