المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
إذا غضب النبى لم يجترئ أحد يكلمه غير على .
When the Prophet (peace and blessings be upon him) was angry, no one dared speak to him except Ali (may Allah be pleased with him)
Hadith Number: 4700
حدثني ابو علي الحافظ، اخبرنا ابو عبد الله محمد بن احمد بن ايوب الصفار وحميد بن يونس بن يعقوب الزيات، قالا: حدثنا محمد بن احمد بن عياض بن ابي طيبة [حدثنا ابي] (2) حدثنا يحيى بن حسان، عن سليمان بن بلال، عن يحيى بن سعيد، عن انس بن مالك، قال: كنت اخدم رسول الله ﷺ، فقدم لرسول الله ﷺ فرخ مشوي، فقال:"اللهم ائتني باحب خلقك إليك ياكل معي من هذا الطير"، قال: فقلت: اللهم اجعله رجلا من الانصار، فجاء علي، فقلت: إن رسول الله ﷺ على حاجة، ثم جاء فقلت: إن رسول الله ﷺ على حاجة، ثم جاء، فقال رسول الله ﷺ:"افتح"، فدخل، فقال:"ما حبسك علي؟" فقال: إن هذه آخر ثلاث كرات يردني انس، يزعم انك على حاجة، فقال رسول الله ﷺ:"ما حملك على ما صنعت؟" فقلت: يا رسول الله، سمعت دعاءك، فاحببت ان يكون رجلا من قومي، فقال رسول الله ﷺ:"إن الرجل قد يحب قومه" (1).
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه (2). وقد رواه عن انس جماعة من اصحابه، زيادة على ثلاثين نفسا. ثم صحت الرواية عن علي وابي سعيد الخدري وسفينة (1). وفي حديث ثابت البناني عن انس زيادة الفاظ:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4650 - ابن عياض لا اعرفه
هذا حديث صحيح على شرط الشيخين، ولم يخرجاه (2). وقد رواه عن انس جماعة من اصحابه، زيادة على ثلاثين نفسا. ثم صحت الرواية عن علي وابي سعيد الخدري وسفينة (1). وفي حديث ثابت البناني عن انس زيادة الفاظ:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4650 - ابن عياض لا اعرفه
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that he said: I used to serve the Messenger of Allah (peace and blessings be upon him). Once a roasted bird was presented before the Messenger of Allah (peace and blessings be upon him), and he (peace and blessings be upon him) supplicated: "O Allah! Send to me the one among Your creation who is most beloved to You, so that he may eat this bird with me." Sayyiduna Anas (may Allah be pleased with him) says: I prayed (within myself): O Allah! Let that person be someone from the Ansar. Just then Sayyiduna Ali (may Allah be pleased with him) came, and I said: The Messenger of Allah (peace and blessings be upon him) is occupied with some need (task). He came again, and I again said: The Messenger of Allah (peace and blessings be upon him) is occupied with some need. When he came (the third time), the Messenger of Allah (peace and blessings be upon him) said: "Open the door." So he entered, and he (peace and blessings be upon him) asked: "What kept you from coming to me?" He said: This was the last, the third time, that Anas turned me back, saying that you were occupied with some task. The Messenger of Allah (peace and blessings be upon him) asked (Anas (may Allah be pleased with him)): "What prompted you to act this way?" I said: O Messenger of Allah! I had heard your supplication, so I wished that the fortunate person would be someone from my own people (the Ansar). The Messenger of Allah (peace and blessings be upon him) said: "Indeed, a person loves his own people."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it. It has been narrated from Sayyiduna Anas (may Allah be pleased with him) by a group of his students numbering more than thirty; moreover, in support of it there are also sahih narrations from Sayyiduna Ali, Sayyiduna Abu Sa'id al-Khudri and Sayyiduna Safinah (may Allah be pleased with them).
تخریج الحدیث: «إسناده ضعيف، محمد بن أحمد بن عياض تفرّد عن أبيه بمناكير كما قال الذهبي في "تاريخ الإسلام" 6/ 1008، وهذا منها، ومحمد وأبوه - وإن روى عنهما جمع - لم يؤثر توثيقهما في باب الرواية عن أحد من أهل الجرح والتعديل، ولهما علم بالفرائض. وقد تفرد أحمد بن عياض عن ...» [ترقيم الرساله 4700] [ترقيم الشركة 4675] [ترقيم العلميه 4650]
Takhrij and Tahqiq of Hadith No. 4700 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: The mention of the "father" of Muhammad bin Ahmad bin 'Iyad has dropped out of our manuscripts, and likewise out of the "Talkhis" and "Ithaf al-Maharah". We have restored it from al-Dhahabi's "Mawdu'at al-Mustadrak" (16). This is supported by the fact that al-Dhahabi in "Mizan al-I'tidal" (3/ 465), al-'Ala'i in "al-Naqd al-Sahih" (p. 50) and Ibn Kathir in "al-Bidayah wa al-Nihayah" (11/ 76), where they cited this narration of al-Hakim, also mentioned the father of Muhammad bin Ahmad bin 'Iyad.
(2) سقط ذكر والد محمد بن أحمد بن عياض من أصولنا الخطية، وسقط كذلك من "تلخيصه" ومن "إتحاف المهرة"، وأثبتناه من "موضوعات المستدرك" للذهبي (16)، ويؤيده أنه جاء ذكره في ميزان الاعتدال للذهبي أيضًا 3/ 465، وفي "النقد الصحيح لما اعتُرض عليه من أحاديث المصابيح" للعلائي ص 50، وفي "البداية والنهاية" لابن كثير 11/ 76، حيث أوردوا رواية الحاكم هذه، فذكروا والد محمد بن أحمد بن عياض.
Grading: Its chain is "weak".
Technical note / Defect ('illah): Muhammad bin Ahmad bin 'Iyad is alone in bringing munkar reports from his father (see "Tarikh al-Islam" 6/ 1008), and this hadith is one of them. Neither Muhammad nor his father - even though a number of people narrated from them - has any declaration of trustworthiness in narration reported from any of the authorities of jarh wa ta'dil (narrator criticism), although they had knowledge of the law of inheritance (fara'id). Moreover, Ahmad bin 'Iyad is alone (mutafarrid) in narrating this hadith from Yahya bin Hassan, since none of Yahya's trustworthy Egyptian students (such as Yunus bin Abd al-A'la al-Sadafi and Ahmad bin Salih al-Misri) narrated it from him.
Technical note / Defect ('illah): Muhammad bin Ahmad bin 'Iyad is alone in bringing munkar reports from his father (see "Tarikh al-Islam" 6/ 1008), and this hadith is one of them. Neither Muhammad nor his father - even though a number of people narrated from them - has any declaration of trustworthiness in narration reported from any of the authorities of jarh wa ta'dil (narrator criticism), although they had knowledge of the law of inheritance (fara'id). Moreover, Ahmad bin 'Iyad is alone (mutafarrid) in narrating this hadith from Yahya bin Hassan, since none of Yahya's trustworthy Egyptian students (such as Yunus bin Abd al-A'la al-Sadafi and Ahmad bin Salih al-Misri) narrated it from him.
(1) إسناده ضعيف، محمد بن أحمد بن عياض تفرّد عن أبيه بمناكير كما قال الذهبي في "تاريخ الإسلام" 6/ 1008، وهذا منها، ومحمد وأبوه - وإن روى عنهما جمع - لم يؤثر توثيقهما في باب الرواية عن أحد من أهل الجرح والتعديل، ولهما علم بالفرائض. وقد تفرد أحمد بن عياض عن يحيى بن حسان بهذا الحديث، فلم يروه عن يحيى أحدٌ من ثقات أصحابه المصريين كيونس بن عبد الأعلى الصدفي وأحمد بن صالح المصري!
Reference / Source: Al-Tabarani recorded it in "al-Awsat" (6561) from Muhammad bin Ahmad bin 'Iyad, from his father, with this chain.
General principle: We say: All the routes through which this report (the hadith of the bird) has come - as the author will indicate right after it - are either "ruined and very weak", or weak because of a narrator being "unknown" or "weak" along with Shi'ism or Rafidism in him. The learned researcher Ahmad Mirin al-Balushi did excellent work in his edition of al-Nasa'i's "Khasa'is Ali (may Allah be pleased with him)" (pp. 29-36): he cited all these routes and pointed out the weakness of each one, doing it full justice. Then he mentioned the disagreement among scholars over declaring this report weak or hasan; refer to it if you wish.
General principle: We say: All the routes through which this report (the hadith of the bird) has come - as the author will indicate right after it - are either "ruined and very weak", or weak because of a narrator being "unknown" or "weak" along with Shi'ism or Rafidism in him. The learned researcher Ahmad Mirin al-Balushi did excellent work in his edition of al-Nasa'i's "Khasa'is Ali (may Allah be pleased with him)" (pp. 29-36): he cited all these routes and pointed out the weakness of each one, doing it full justice. Then he mentioned the disagreement among scholars over declaring this report weak or hasan; refer to it if you wish.
وأخرجه الطبراني في "الأوسط" (6561) عن محمد بن أحمد بن عياض، عن أبيه، بهذا الإسناد. قلنا: وكل ما جاء في هذا الخبر من طرق - كما سيشير المصنف بإثره - فهي إما تالفة واهية أو ضعيفة بسبب جهالة راوٍ أو ضعفه مع تشيُّع أو رفض فيه، وقد أحسن الأستاذ الفاضل أحمد ميرين البلوشي في تحقيقه كتاب "خصائص علي ﵁" للنسائي ص 29 - 36، فأورد هذه الطرق ونبَّه على ضعفها طريقًا طريقًا، فأجاد وأفاد، ثم أشار إلى خلاف أهل العلم في توهين الخبر وتحسينه، فارجع إليه إن شئت.
Details of the narration: Among its routes from Anas (may Allah be pleased with him) is what al-Tirmidhi (3721), al-Nasa'i (8341), Abu Ya'la (4052), Ibn 'Adi (6/ 457) and others recorded in abridged form. It is narrated through two routes from 'Isa bin 'Umar al-Qari', from al-Suddi, from Anas, and both have "lin" (softness, i.e. slight weakness) in them.
Important point: This is one of the "best" routes of this hadith, yet al-Tirmidhi considered it "gharib" as a hadith of al-Suddi (Isma'il bin Abd al-Rahman). In "al-'Ilal al-Kabir" (698) al-Tirmidhi reported from his shaykh al-Bukhari that he did not know it as a hadith of al-Suddi from Anas, and he rejected it and expressed his amazement at it. We say: al-Suddi is a narrator about whom there is disagreement, and there is "lin" (weakness) in him along with Shi'ism.
Important point: This is one of the "best" routes of this hadith, yet al-Tirmidhi considered it "gharib" as a hadith of al-Suddi (Isma'il bin Abd al-Rahman). In "al-'Ilal al-Kabir" (698) al-Tirmidhi reported from his shaykh al-Bukhari that he did not know it as a hadith of al-Suddi from Anas, and he rejected it and expressed his amazement at it. We say: al-Suddi is a narrator about whom there is disagreement, and there is "lin" (weakness) in him along with Shi'ism.
ومن طرقه عن أنس ما أخرجه مختصرًا الترمذيُّ (3721)، والنسائي (8341)، وأبو يعلى (4052)، وابن عدي في "الكامل" 6/ 457 وغيرهم من طريقين فيهما لِينٌ عن عيسى بن عمر القارئ، عن السُّدِّي، عن أنس. وهذا من أجود طرقه، وقد استغربه الترمذي من حديث السُّدِّي: وهو إسماعيل بن عبد الرحمن، وحكى في العلل "الكبير" (698) عن شيخه البخاري أنه لم يعرفه من حديث السُّدِّي عن أنس، وأنكره وجعل يتعجَّب منه. قلنا: والسدي مختلف فيه، وفيه لِينٌ مع تشيُّع.
Statements of the imams: Al-Hafiz Ibn Kathir said in "al-Bidayah wa al-Nihayah" (11/ 83): "People have compiled separate works on this hadith, among them Abu Bakr bin Mardawayh and al-Hafiz Abu Tahir Muhammad bin Ahmad bin Hamdan, according to what our shaykh Abu Abd Allah al-Dhahabi narrated. I have seen a volume on it collecting its routes and wordings by Abu Ja'far bin Jarir al-Tabari, the exegete, the author of the 'Tarikh'. Then I came across a large volume by al-Qadi Abu Bakr al-Baqillani, the theologian, refuting it and declaring it weak in both chain and text. In short, there is doubt in the heart about the authenticity of this hadith, even though its routes are many. And Allah knows best."
قال الحافظ ابن كثير في "البداية والنهاية" 11/ 83: وقد جمع الناس في هذا الحديث مصنَّفات مفردةً، منهم أبو بكر بن مردويه والحافظ أبو طاهر محمد بن أحمد بن حمدان فيما رواه شيخنا أبو عبد الله الذهبي، ورأيت فيه مجلدًا في جمع طرقه وألفاظه لأبي جعفر بن جرير الطبري المفسِّر صاحب "التاريخ"، ثم وقفتُ على مجلد كبير في ردِّه وتضعيفه سندًا ومتنًا للقاضي أبي بكر الباقلّاني المتكلِّم، وبالجملة ففي القلب من صحة هذا الحديث نظرٌ وإن كَثُرَت طرقُه، والله أعلم.
Note / Clarification: Al-Dhahabi said in his "Talkhis": "I do not know Ibn 'Iyad. For a long time I used to think that al-Hakim had not dared to include the hadith of the bird in his 'Mustadrak', but when I wrote notes on this book, I saw the horror of the fabricated reports in it, compared to which the hadith of the bird is like the sky (far superior)."
(2) قال الذهبي في "تلخيصه": ابن عياض لا أعرفه، ولقد كنت زمانًا طويلًا أظن أن حديث الطير لم يجسر الحاكم أن يودعه في "مستدركه"، فلما علَّقت هذا الكتاب، رأيت الهولَ من الموضوعات التي فيه، فإذا حديث الطير بالنسبة إليها سماء.
Corroborating chains and supporting reports: The hadith of Safinah (may Allah be pleased with him) was recorded by al-Bazzar (3841), Abu Ya'la in "al-Musnad al-Kabir" (as in "al-Matalib" 3936), al-Tabarani in "al-Kabir" (6437) and Abu Bakr al-Qati'i in his additions to Ahmad's "Fada'il al-Sahabah" (945), through two routes, both of which are "very weak".
(1) حديث سفينة أخرجه البزار (3841)، وأبو يعلى في "مسنده الكبير" كما في "المطالب" (3936)، والطبراني في "الكبير" (6437)، وأبو بكر القطيعي في زياداته على "فضائل الصحابة" لأحمد (945)، من طريقين ضعيفين بمرّة.
Corroborating chains and supporting reports: As for the hadith of Ali, Ibn 'Asakir (42/ 245-246) recorded it, and Ibn Kathir mentioned it in "al-Bidayah wa al-Nihayah" (11/ 82) and cited part of its chain, in which there is a narrator who is "matruk al-hadith".
وأما حديث عليٍّ فأخرجه ابن عساكر 42/ 245 - 246، وذكره ابن كثير في "البداية والنهاية" 11/ 82، وذكر طرفًا من إسناده، وفيه رجل متروك الحديث.
Corroborating chains and supporting reports: As for the hadith of Abu Sa'id al-Khudri, Ibn Kathir also referred to it and said: "Al-Hakim declared it sahih, but its chain is obscure (muzlim) and contains weak narrators." It appears that Ibn Kathir is quoting all of this from the work of his shaykh al-Dhahabi, which he referred to at the start of his discussion of the hadith of the bird and its routes (11/ 75-83).
وأما حديث أبي سعيد الخُدْري فأشار إليه ابن كثير أيضًا، وقال: صحَّحه الحاكم ولكن إسناده مظلم، وفيه ضعفاء. والظاهر أنَّ ابن كثير ينقل كل ذلك عن مصنَّف شيخه الذهبي، حيث أشار إليه في بداية كلامه عن حديث الطير وبيان طرقه 11/ 75 - 83.
