That the Messenger of Allah (peace and blessings be upon him) entered upon 'Umar while he was on a mat that had left a mark on his side, and he said: O Messenger of Allah

The Shaykh : The hadith following it is also authentic, and it is his saying: And from Ibn 'Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) entered upon 'Umar while he was on a mat that had left a mark on his side, and he said: O Messenger of Allah, why not take a mattress more ample than this? He said: . It was narrated by Ahmad, Ibn Hibban in his "Sahih," and al-Bayhaqi.
Similar to what preceded, his saying: And from him; meaning Ibn 'Abbas, he said: 'Umar ibn al-Khattab told me: I entered upon the Messenger of Allah (peace and blessings be upon him) while he was on a mat. He said: So I sat down, and I saw that he had his izar on and nothing else.
The izar is the garment that covers the upper part of the body.

The questioner : The izar, ah, pardon me. Yes.
The izar is the garment that covers the lower part of the body, and the rida' covers the upper part of the body; so this is also part of what the narrator describes regarding the Messenger (peace be upon him), that when he entered upon him, he had no garments on him except the izar with which he covered his 'awrah (peace and blessings be upon him). Then he describes the house or room in which he was, and the mat on which he was sitting; he said: So I sat down, and I saw that he had his izar on and nothing else, and that the mat had left a mark on his side, and that I saw a handful of barley about the size of a sa' (a dry measure of about 3 kg), and some qirz in a corner of the room; this is all the provisions found in the house of the Messenger of Allah (peace and blessings be upon him); it is nothing but the mat, the handful of barley, and a little of the qirz with which they used to tan the hides (i.e., the skins before tanning), and qirz in a corner of the room, and a hide hanging up, as if this qirz was prepared to tan this hide, and a hide hanging up. Then my eyes rushed forth; meaning 'Umar ibn al-Khattab (may Allah be pleased with him) was weeping, and he said: . He said: O Prophet of Allah, why should I not weep when this mat has left a mark on your side, and I see in your storehouse nothing but what I see of barley and qirz, while that is Kisra and Caesar in fruits and rivers, and you are the Prophet of Allah and His chosen one, and this is your storehouse?! Why should I not weep when you are the master of mankind, and you are in this poverty, and those disbelievers are kings like Kisra and Caesar living in luxury, in silk, and in rivers?! He said: .
The hadith ends here in this book, but it must be supplemented with the addition of Ibn Majah: I said: Yes. This addition did not come in the book here in this copy, so it is to be supplemented for those who have a copy like mine.
He said: . I said: Yes. It was narrated by Ibn Majah with a sound chain and by al-Hakim, who said: Authentic according to the conditions of Muslim. I have here a correction regarding this tracing; I said: And in his correction regarding Muslim there is an error, and in the author's attribution to Ibn Majah there is a shortcoming, for Muslim narrated it in the fourth part, on page eighty-eight after the hundred to eighty-nine after the hundred, in the story of his (peace and blessings be upon him) seclusion from his wives, with the wording of Ibn Majah and his chain, to the end of the commentary.
So the author attributed it only to Ibn Majah and then to al-Hakim, and mentioned that al-Hakim authenticated it according to the conditions of Muslim. Here there is an error on the part of al-Hakim and a shortcoming on the part of the author. The error on the part of al-Hakim is that he traced this hadith in his book "Al-Mustadrak" and said: Authentic according to the conditions of Muslim, whereas he only traces in that book what did not come in the "Sahih al-Bukhari" or "Sahih Muslim," and the hadith is according to their conditions or the condition of one of them; in this case he cites the hadith and says: Authentic according to the conditions of al-Bukhari, or Authentic according to the conditions of Muslim. So al-Hakim supplemented this hadith and said: Its chain is authentic according to the conditions of Muslim, and it escaped him that Imam Muslim narrated it as al-Hakim narrated it in his "Sahih." From this, the shortcoming of the author becomes clear, where he limited the tracing of the hadith to attributing it to Ibn Majah and al-Hakim, whereas it was more fitting to attribute it to "Sahih Muslim." However, the fact that the source is far from the person's reach made the author less likely to recall its attribution to "Sahih Muslim"; for Muslim only narrated this portion on the occasion of his (peace be upon him) seclusion from his wives in a well-known story that Muslim narrated in its entirety, and within its details, when 'Umar ibn al-Khattab heard that the Prophet (may Allah's prayers and peace be upon him) had secluded himself from his wives, he came to him to console him (peace be upon him) or to help him with what he was going through. When he entered upon him, he saw what came in this narration. So in this story in its entirety, this portion of it came in "Sahih Muslim." Al-Hakim did not notice this, and then neither did the author. And this happens to every author; for infallibility belongs to Allah alone (Glorified and Exalted is He).