المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب البر والصلة
Book of Righteousness and Maintaining Ties
حكاية امرأة فزعت من عمل السحر
The story of a woman frightened by an act of sorcery
Hadith Number: 7449
[حدثنا ابو العباس محمد بن يعقوب، حدثنا الربيع بن سليمان، حدثنا عبد الله بن وهب، حدثني] (2) عبد الرحمن بن ابي الزناد، عن هشام بن عروة، عن ابيه عن عائشة انها قالت: قدمت امراة من اهل دومة الجندل علي، جاءت تبتغي رسول الله ﷺ بعد موته حداثة ذلك، تساله عن شيء دخلت فيه من امر السحرة لم تعمل به. قالت عائشة لعروة: يا ابن اختي، فرايتها تبكي حين لم تجد رسول الله ﷺ فيشفيها، تبكي حتى إني لارحمها وتقول: إني لاخاف ان اكون قد هلكت، كان لي زوج فغاب عني فدخلت علي عجوز فشكوت إليها، فقالت: إن فعلت ما آمرك، فاجعله ياتيك، فلما كان الليل جاءتني بكلبين اسودين، فركبت احدهما وركبت الآخر، فلم يكن لبثي حتى وقفنا ببابل، فإذا انا برجلين معلقين بارجلهما، فقالا: ما جاء بك؟ فقلت: اتعلم السحر؟ فقالا: إنما نحن فتنة، فلا تكفري وارجعي، فابيت وقلت: لا، قالا: فاذهبي إلى ذلك التنور فبولي فيه، فذهبت وفزعت، فلم افعل، فرجعت إليهما فقالا لي فعلت؟ قلت: نعم، قالا: هل رايت شيئا؟ قلت: لم ار شيئا، فقالا: لم تفعلي ارجعي إلى بلادك ولا تكفري، فابيت، فقالا: اذهبي إلى ذلك التنور فبولي فيه، فذهبت فاقشعر جلدي وخفت، ثم رجعت إليهما فقلت: قد فعلت، فقالا: فما رايت؟ فقلت: لم ار شيئا، فقالا: كذبت، لم تفعلي، ارجعي إلى بلادك ولا تكفري، فإنك على راس امرك فابيت، فقالا: اذهبي إلى ذلك التنور فبولي فيه، فذهبت فبلت فيه، فرايت فارسا متقنعا بحديد، خرج مني حتى ذهب في السماء، فغاب عني حتى ما اراه فاتيتهما، فقلت: قد فعلت، فقالا: فما رايت؟ قلت: رايت فارسا متقنعا بحديد خرج مني فذهب في السماء، فغاب عني حتى ما ارى شيئا، قالا: صدقت، ذلك إيمانك خرج منك، اذهبي. فقلت للمراة: والله ما اعلم شيئا، وما قالا لي شيئا، فقالا (1): بلى إن تريدين شيئا إلا كان، خذي هذا القمح فابذري، فبذرت، فقلت: اطلعي، فطلعت، وقلت: احقلي، فاحقلت (2)، ثم قلت: افرخي، فافرخت، ثم قلت: ايبسي، فايبست (3)، ثم قلت: اطحني، فاطحنت، ثم قلت: اخبزي، فاخبزت. فلما رايت اني لا اريد شيئا إلا كان، سقط في يدي وندمت والله يا ام المؤمنين ما فعلت شيئا قط، ولا افعله ابدا. فسالت اصحاب رسول الله ﷺ حداثة وفاة رسول الله ﷺ، وهم يومئذ متوافرون، فما دروا ما يقولون لها، وكلهم هاب وخاف ان يفتيها بما لا يعلم، إلا انهم قالوا لها: لو كان ابواك حيين او احدهما، لكانا يكفيانك (1).
هذا حديث صحيح الإسناد، ولم يخرجاه. والغرض في إخراجه في هذا الموضع إجماع الصحابة حدثان وفاة رسول الله ﷺ ان الابوين يكفيانها.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7262 - صحيح
هذا حديث صحيح الإسناد، ولم يخرجاه. والغرض في إخراجه في هذا الموضع إجماع الصحابة حدثان وفاة رسول الله ﷺ ان الابوين يكفيانها.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7262 - صحيح
It is narrated from Sayyidah Aishah (may Allah be pleased with her) that she said: A woman from the people of Dumat al-Jandal came to me. She had come looking for the Messenger of Allah (peace and blessings be upon him) shortly after his passing, to ask him about a matter in which she had become involved in the work of sorcerers, though she had not yet practised sorcery. Sayyidah Aishah (may Allah be pleased with her) said to Urwah: O my nephew! I saw her weeping when she did not find the Messenger of Allah (peace and blessings be upon him) to cure her in this matter; she wept so much that I felt pity for her. She was saying: I fear that I may have been ruined. My husband was absent, and an old woman came to me. I complained to her of my grief, and she said: If you do what I tell you, I will bring him to you. When night came, she brought me two black dogs; I rode one of them and she rode the other, and only a little while passed before we reached Babylon. There were two men hanging by their feet. They asked: Why have you come here? I said: To learn sorcery. They said: "We are only a trial, so do not disbelieve" [Surah al-Baqarah: 102] , and go back. I refused. They said: Go to that oven and urinate in it. I went, but I became frightened and did not do it. When I came back, they asked: Have you done it? I said: Yes. They asked: Did you see anything? I said: I did not see anything. They said: You did not do it; go back to your land and do not disbelieve. I refused again. They told me again to go to the oven. I went, and my body trembled and I became afraid. I came back and said: I have done it. They asked: What did you see? I said: I did not see anything. They said: You are lying; you did not do it. Go back to your land and do not disbelieve; you are still at the beginning of your affair. I refused again. They told me a third time to urinate in the oven. I went and urinated in it. Then I saw a veiled horseman clad in iron come out of me and go towards the sky until he disappeared from my sight. I came to them and told them that I had done it. They asked: What did you see? I said: I saw a veiled horseman who came out of me and vanished into the sky. They said: You have told the truth; that was your faith that has left you. Now go. I said to the old woman: By Allah! I do not know anything, and they did not teach me anything either. She said: Of course (you do)! Now whatever you wish will happen. Take this wheat and scatter it. I scattered it. I said: Sprout! And it sprouted. I said: Become a field! And it became a field. Then I said: Put forth ears! And it put them forth. Then I said: Dry up! And it dried up. I said: Be ground! And it was ground. Then I said: Become bread! And it did. When I saw that whatever I wished happened, I was greatly distressed and remorseful. By Allah, O Mother of the Believers! I have never practised any sorcery, nor will I ever do so. Then that woman asked the Companions shortly after the passing of the Messenger of Allah (peace and blessings be upon him), while they were present in great numbers, but they did not know what to answer her, and all of them feared giving a fatwa without knowledge. However, they said to her: "If your parents, or one of them, were alive, they would have sufficed for you."
This hadith has a sahih (authentic) chain of narration, but Imam Bukhari and Imam Muslim did not record it. The purpose of recording it in this place is to make clear that, shortly after the passing of the Messenger of Allah (peace and blessings be upon him), the Companions agreed that the presence of, or service to, the parents could have sufficed for this woman.
تخریج الحدیث: «خبر منكر عجيب، ولا نُراه أُتي إلّا من قِبَل عبد الرحمن بن أبي الزناد، وهو وإن كان حسن الحديث في الجملة، فله أفراد منكرة، لذلك تكلَّم فيه غير واحد من أهل العلم.» [ترقيم الرساله 7449] [ترقيم الشركة 7358] [ترقيم العلميه 7262]
Takhrij and Tahqiq of Hadith No. 7449 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 text between the square brackets had dropped out of our manuscripts, and we restored it from "Sunan al-Bayhaqi", since he narrated it from the author (al-Hakim) and others.
(2) ما بين المعقوفين سقط من نسخنا الخطية، واستدركناه من "سنن البيهقي" حيث رواه عن المصنِّف وغيره.
Note / Clarification: In our manuscripts the form is dual (with the pronoun referring back to the two angels), whereas in the sources of takhrij it is "fa-qalat" (she said), with the pronoun referring back to the old woman, and this is also what the context shows.
(1) كذا في نسخنا الخطية بعوَد الضمير على الملكين، والذي في مصادر التخريج: "فقالت" بعود الضمير على المرأة العجوز، وهو ظاهر السياق.
Note / Clarification: In the manuscripts this word is "fa-haqalat".
(2) في النسخ الخطية: فحقلت.
Note / Clarification: In the manuscripts this word is "fa-yabisat".
(3) في النسخ الخطية: فيبست.
Grading: This is a munkar and strange report.
Technical note / Defect ('illah): We think this defect came only from "'Abd al-Rahman bin Abi al-Zinad". Although he is "hasan al-hadith" on the whole, some of his solitary narrations (afrad) are munkar, and for this reason more than one scholar criticised him.
Technical note / Defect ('illah): We think this defect came only from "'Abd al-Rahman bin Abi al-Zinad". Although he is "hasan al-hadith" on the whole, some of his solitary narrations (afrad) are munkar, and for this reason more than one scholar criticised him.
(1) خبر منكر عجيب، ولا نُراه أُتي إلّا من قِبَل عبد الرحمن بن أبي الزناد، وهو وإن كان حسن الحديث في الجملة، فله أفراد منكرة، لذلك تكلَّم فيه غير واحد من أهل العلم.
Reference / Source: Al-Bayhaqi recorded it in "al-Sunan al-Kubra" (8/ 136-137) from Abu 'Abdullah al-Hakim, with this chain. Also al-Tabari in his "Tafsir" (1/ 460-461), Ibn Abi Hatim (1/ 194), al-Bayhaqi (8/ 136-137) and al-Lalaka'i in "Usul al-I'tiqad" (2279) recorded it by way of al-Rabi' bin Sulayman.
وأخرجه البيهقي في "السنن الكبرى" 8/ 136 - 137 عن أبي عبد الله الحاكم، بهذا الإسناد. وأخرجه الطبري في "تفسيره" 1/ 460 - 461، وابن أبي حاتم 1/ 194، والبيهقي 8/ 136 - 137، واللالكائي في "أصول الاعتقاد" (2279) من طريق الربيع بن سليمان، به.
Note / Clarification: Dumat al-Jandal: an area near the city of al-Jawf.
دومة الجندل: منطقة قرب مدينة الجوف.
Note / Clarification: "Fa-yashfiha" means: he gives her an answer that quenches her thirst (satisfies her).
فيشفيها: أي: يجيبها بما يشفي غليلها.
Note / Clarification: Al-tannur: an oven (furnace).
التنُّور: الفرن.