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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب قسم الفيء
Book of the Distribution of Fay
النَّهْيُ عَنِ الْخُلْسَةِ وَالْمُجَسَّمَةِ وَأَنْ تُوطَأَ السَّبَايَا حَتَّى يَضَعْنَ مَا فِي بُطُونِهِنَّ
The prohibition of snatching, of animals tied up and shot, and of having intercourse with female captives until they give birth
Mustadrak al-Hakim — Hadith 2639
اُردوEn
أخبرنا أبو العباس محمد بن أحمد المحبُوبي، حدثنا محمد بن معاذ، حدثنا أبو عاصم الضحّاك بن مَخلَد، حدثني وهب بن خالد الحِمصي، حدثتني أم حَبيبة بنت العِرْباض بن ساريَة، قالت: حدثني أبي: أنَّ رسول الله ﷺ نهى عن الخَلِيسة (1) والمُجثَّمة، وأن تُوطأَ السَّبايا حتى يَضعْنَ ما في بُطونِهن (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2606 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2606 - صحيح
It is narrated from Sayyiduna Irbad bin Sariyah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) forbade the khalisah (an animal snatched from a predator), the mujaththamah (an animal tied up and made a target), and having intercourse with female war captives until they have delivered what is in their wombs.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في (ز) و (ب) و (ع): الخُلْسة، والمثبت من (ص) مضبوطًا فيها، وهو الأشهر في ضبطها، وهو ما فسَّره به أبو عاصم الضحاك عند الترمذي كما سيأتي، وهو ما يُستخلَص من السَّبُع فيموت قبل أن يُذكَّى، من: خَلَستُ الشيءَ واختلستُه: إذا سلبْتَه، وهي فَعِيلة بمعنى مفعولة. قاله ابن الأثير.
Note / Clarification: In manuscripts (Z, B, 'A) this word is "al-khulsah", whereas manuscript (S) has "al-khalisah" (with a fathah on the kha'), which is the better-known and correct vocalisation. It refers to an animal that a predator wounds and that dies before it can be slaughtered (i.e. carrion). According to Ibn al-Athir it is derived from "khalastu" (to snatch), and it has a passive meaning.
(2) صحيح لغيره دون ذكر الخَلِيسة، وهذا إسناد حسن إن شاء الله، أم حبيبة بنت العرباض، وإن لم يرو عنها غير وهب بن خالد الحمصي، اعتبرنا حديثها على قِلَّته، فوجدناه غير منكر، بل توبعت عليه، وقال الذهبي: ما علمت في النساء من اتُّهِمت ولا من تركوها.
Grading: Without the mention of the word "khalisah" this hadith is "sahih li-ghayrihi", and, Allah willing, its chain is "hasan".
Technical note / Defect ('illah): Although only Wahb bin Khalid al-Himsi narrated from Umm Habibah bint al-'Irbad, on examining her few narrations they did not prove to be "munkar"; rather, she has been corroborated (mutaba'ah). Imam al-Dhahabi says: I do not know of any woman who was accused (in narration) or whom the hadith scholars abandoned.
وأخرجه أحمد (28/ 17153)، والترمذي (1474) و (1564) من طريق أبي عاصم الضحاك بن مخلد، بهذا الإسناد. وجاء عندهما أنَّ ذلك النهي كان يوم خيبر.
Reference / Source: Imam Ahmad (28/ 17153) and al-Tirmidhi (1474, 1564) narrated it via Abu 'Asim al-Dahhak bin Makhlad with this same chain. Both of them state explicitly that this prohibition took place on the day of the "Battle of Khaybar".
وقال الترمذي في روايته: سئل أبو عاصم عن المُجثَّمة، قال: أن يُنصَب الطيرُ أو الشيء فيُرمى، وسئل عن الخَلِيسة، فقال: الذئب أو السبُع يدركه الرجلُ فيأخذه منه، فيموت في يده قبل أن يُذكّيها.
General principle: In Imam al-Tirmidhi's narration, Abu 'Asim was asked about the "mujaththamah", and he said: "To tie up a bird or some thing and shoot at it". And about the "khalisah" he said: "An animal that a wolf or predator seizes and a man rescues it, and then it dies in the man's hand before he slaughters it".
ويشهد له دون ذكر السبايا الحَبَالي حديث جابر بن عبد الله عند أحمد (22/ 14463)، وإسناده قوي.
Corroborating chains and supporting reports: Without the mention of the pregnant captive women, it is supported by the hadith of Jabir bin 'Abd Allah (may Allah be pleased with him) in Musnad Ahmad (22/ 14463), and its chain is "qawi" (strong).
ويشهد لقصة الحَبَالى من السبايا حديثُ ابن عباس المتقدم عند المصنف برقم (2367)، وإسناده صحيح. وذكر أيضًا أنَّ هذا النهي كان يوم خيبر.
Corroborating chains and supporting reports: The story of the pregnant women among the war captives (sabaya) is supported by the hadith of Ibn 'Abbas (may Allah be pleased with them both), which has preceded with the author (al-Hakim) at no. (2367), and its chain is "sahih". It too mentions that this prohibition was on the day of Khaybar.
ويشهد للنهي عن المجثَّمة حديث ابن عباس المتقدم برقم (1645) و (2278)، وإسناده صحيح.
Corroborating chains and supporting reports: The prohibition of making living creatures a target (mujaththamah) is supported by the sahih hadith of Ibn 'Abbas (may Allah be pleased with them both), which has preceded at nos. (1645) and (2278).
وحديث أبي هريرة عند أحمد (14/ 8789)، والترمذي (1795).
Corroborating chains and supporting reports: It is also supported by the hadith of Abu Hurayrah (may Allah be pleased with him), which is in Ahmad (14/ 8789) and al-Tirmidhi (1795).
وحديث أبي الدرداء عند الترمذي (1473) ويشهد لذكر الخَلِيسة وحدها حديث زيد بن خالد
Corroborating chains and supporting reports: The hadith of Abu al-Darda' (may Allah be pleased with him) is in al-Tirmidhi (1473), while the mention of "khalisah" alone is supported by the hadith of Zayd bin Khalid al-Juhani (may Allah be pleased with him).
الجهني عند أحمد (28/ 1752)، وإسناده ضعيف.
Grading: The chain of Zayd bin Khalid al-Juhani's narration in Musnad Ahmad (28/ 1752) is da'if.
وجاء في حديثي جابر وزيد بن خالد: الخُلْسة، بدل الخَلِيسة، لكن قدمنا أنَّ الخَليسة هو الأشهر على ما فسره به أبو عاصم أحد رواة حديثنا عند الترمذي، فهو الأولى، والله أعلم. وأما الخُلْسة فهو ما يؤخذ سَلْبًا ومكابَرة في نُهْزةٍ ومُخاتَلَة.
Technical note / Defect ('illah): In the narrations of Jabir and Zayd bin Khalid, "al-khulsah" (with a dammah on the kha') occurs instead of "al-khalisah", but, as we mentioned earlier, "al-khalisah" is better known and, according to the explanation of Abu 'Asim, it is the more appropriate.
Important point: Linguistically, "al-khulsah" is property obtained through deception or snatching (plunder).
Note / Clarification: In manuscripts (Z, B, 'A) this word is "al-khulsah", whereas manuscript (S) has "al-khalisah" (with a fathah on the kha'), which is the better-known and correct vocalisation. It refers to an animal that a predator wounds and that dies before it can be slaughtered (i.e. carrion). According to Ibn al-Athir it is derived from "khalastu" (to snatch), and it has a passive meaning.
(2) صحيح لغيره دون ذكر الخَلِيسة، وهذا إسناد حسن إن شاء الله، أم حبيبة بنت العرباض، وإن لم يرو عنها غير وهب بن خالد الحمصي، اعتبرنا حديثها على قِلَّته، فوجدناه غير منكر، بل توبعت عليه، وقال الذهبي: ما علمت في النساء من اتُّهِمت ولا من تركوها.
Grading: Without the mention of the word "khalisah" this hadith is "sahih li-ghayrihi", and, Allah willing, its chain is "hasan".
Technical note / Defect ('illah): Although only Wahb bin Khalid al-Himsi narrated from Umm Habibah bint al-'Irbad, on examining her few narrations they did not prove to be "munkar"; rather, she has been corroborated (mutaba'ah). Imam al-Dhahabi says: I do not know of any woman who was accused (in narration) or whom the hadith scholars abandoned.
وأخرجه أحمد (28/ 17153)، والترمذي (1474) و (1564) من طريق أبي عاصم الضحاك بن مخلد، بهذا الإسناد. وجاء عندهما أنَّ ذلك النهي كان يوم خيبر.
Reference / Source: Imam Ahmad (28/ 17153) and al-Tirmidhi (1474, 1564) narrated it via Abu 'Asim al-Dahhak bin Makhlad with this same chain. Both of them state explicitly that this prohibition took place on the day of the "Battle of Khaybar".
وقال الترمذي في روايته: سئل أبو عاصم عن المُجثَّمة، قال: أن يُنصَب الطيرُ أو الشيء فيُرمى، وسئل عن الخَلِيسة، فقال: الذئب أو السبُع يدركه الرجلُ فيأخذه منه، فيموت في يده قبل أن يُذكّيها.
General principle: In Imam al-Tirmidhi's narration, Abu 'Asim was asked about the "mujaththamah", and he said: "To tie up a bird or some thing and shoot at it". And about the "khalisah" he said: "An animal that a wolf or predator seizes and a man rescues it, and then it dies in the man's hand before he slaughters it".
ويشهد له دون ذكر السبايا الحَبَالي حديث جابر بن عبد الله عند أحمد (22/ 14463)، وإسناده قوي.
Corroborating chains and supporting reports: Without the mention of the pregnant captive women, it is supported by the hadith of Jabir bin 'Abd Allah (may Allah be pleased with him) in Musnad Ahmad (22/ 14463), and its chain is "qawi" (strong).
ويشهد لقصة الحَبَالى من السبايا حديثُ ابن عباس المتقدم عند المصنف برقم (2367)، وإسناده صحيح. وذكر أيضًا أنَّ هذا النهي كان يوم خيبر.
Corroborating chains and supporting reports: The story of the pregnant women among the war captives (sabaya) is supported by the hadith of Ibn 'Abbas (may Allah be pleased with them both), which has preceded with the author (al-Hakim) at no. (2367), and its chain is "sahih". It too mentions that this prohibition was on the day of Khaybar.
ويشهد للنهي عن المجثَّمة حديث ابن عباس المتقدم برقم (1645) و (2278)، وإسناده صحيح.
Corroborating chains and supporting reports: The prohibition of making living creatures a target (mujaththamah) is supported by the sahih hadith of Ibn 'Abbas (may Allah be pleased with them both), which has preceded at nos. (1645) and (2278).
وحديث أبي هريرة عند أحمد (14/ 8789)، والترمذي (1795).
Corroborating chains and supporting reports: It is also supported by the hadith of Abu Hurayrah (may Allah be pleased with him), which is in Ahmad (14/ 8789) and al-Tirmidhi (1795).
وحديث أبي الدرداء عند الترمذي (1473) ويشهد لذكر الخَلِيسة وحدها حديث زيد بن خالد
Corroborating chains and supporting reports: The hadith of Abu al-Darda' (may Allah be pleased with him) is in al-Tirmidhi (1473), while the mention of "khalisah" alone is supported by the hadith of Zayd bin Khalid al-Juhani (may Allah be pleased with him).
الجهني عند أحمد (28/ 1752)، وإسناده ضعيف.
Grading: The chain of Zayd bin Khalid al-Juhani's narration in Musnad Ahmad (28/ 1752) is da'if.
وجاء في حديثي جابر وزيد بن خالد: الخُلْسة، بدل الخَلِيسة، لكن قدمنا أنَّ الخَليسة هو الأشهر على ما فسره به أبو عاصم أحد رواة حديثنا عند الترمذي، فهو الأولى، والله أعلم. وأما الخُلْسة فهو ما يؤخذ سَلْبًا ومكابَرة في نُهْزةٍ ومُخاتَلَة.
Technical note / Defect ('illah): In the narrations of Jabir and Zayd bin Khalid, "al-khulsah" (with a dammah on the kha') occurs instead of "al-khalisah", but, as we mentioned earlier, "al-khalisah" is better known and, according to the explanation of Abu 'Asim, it is the more appropriate.
Important point: Linguistically, "al-khulsah" is property obtained through deception or snatching (plunder).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2639
