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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب قتال أهل البغي وهو آخر الجهاد
Book of Fighting the Rebels, the Last Book of Jihad
النَّهْيُ عَنْ قِتَالِ مَنْ يَقُولُ لَا إِلَهَ إِلَّا اللهُ
The prohibition of fighting one who says La ilaha illa Allah
Mustadrak al-Hakim — Hadith 2702
اُردوEn
أخبرنا بكر بن محمد الصَّيرفي بمَرْو، حدثنا أبو الأحوص محمد بن الهيثم القاضي، حدثنا سعيد بن أبي مريم، أخبرنا سليمان بن بلال، عن علقمة بن أبي علقمة، عن أمّه: أنَّ غلامًا كان لبابَى (1)، وكان بابَى يضربه في أشياء ويُعاقِبه، وكان الغلامُ يُعادي سيِّدَه فباعه (2)، فلقيه الغلامُ يومًا ومع الغلام سيفٌ، وذلك في إمْرة سعيد بن العاص، فشَهَرَ العبدُ على بابَى السيفَ وتَفلَّت به عليه، فأمسكَه الناسُ عنه، فدخل بابَى على عائشة، فأخبرها بما فعل العبدُ، فقالت عائشة: سمعتُ رسول الله ﷺ يقول: "مَن أشار بحديدةٍ إلى أحدٍ من المسلمين يريد قتلَه، فقد وَجَبَ دمُه". قالت: فخرج بابَى من عندها، فذهب إلى سيد العبدِ الذي ابتاعه منه فاستقالَه فأقالَه، وردَّ إليه، فأخذَه بابَى فقتلَه (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2669 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2669 - على شرط البخاري ومسلم
Alqamah bin Abi Alqamah narrates from his mother that a man named "Baba" had a slave. Baba used to beat him and punish him for various things, and the slave bore enmity toward his master, so he sold him. One day the slave met him, and he had a sword with him; this was during the governorship of Sa'id bin al-As. The slave drew his sword on Baba and tried to attack him, but the people held him back. Then Baba came to Sayyidah Aishah (may Allah be pleased with her) and told her what the slave had done. Sayyidah Aishah (may Allah be pleased with her) said: I heard the Messenger of Allah (peace and blessings be upon him) say: "Whoever points a piece of iron (a weapon) at any of the Muslims intending to kill him, his blood has become lawful." Sayyidah Aishah (may Allah be pleased with her) said: Baba left her and went to the slave's new master who had bought him, and asked him to cancel the sale. He cancelled the sale and returned the slave to him, and Baba took him and killed him.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) رجاله ثقات، وأم علقمة روى عنها اثنان، وذكرها العجلي وابن حبان في الثقات، وقال ابن سعد: روى عنها ابنُها أحاديث صالحة. قلنا: وقد تفردت بهذا الحديث، وقد احتجَّ الإمام أحمد بخبرها في الحامل ترى الدم أنها لا تصلي، ووافقه على ذلك إسحاق بن راهويه، حكاه عنهما ابن القيم في "زاد المعاد" 5/ 649.
Grading: All its narrators are thiqah.
Technical note / Defect ('illah): Two narrators narrated from Umm 'Alqamah; Imam al-'Ijli and Ibn Hibban mentioned her among "al-Thiqat", and Ibn Sa'd said that her son narrated "sound hadiths" from her. Although she is alone (mutafarrid) in this particular hadith, Imam Ahmad bin Hanbal used her report as evidence that if a pregnant woman sees blood (during pregnancy), she does not pray.
Corroboration: Imam Ishaq bin Rahawayh also agreed with Imam Ahmad on this issue, as Ibn al-Qayyim reported this position from both of them in "Zad al-Ma'ad" (5/649).
وأخرجه ابن حزم في "المحلى" 11/ 302 من طريق يحيى بن أيوب، عن سعيد بن أبي مريم، بهذا الإسناد.
Reference / Source: Imam Ibn Hazm narrated it in "al-Muhalla" (11/302) through Yahya bin Ayyub from Sa'id bin Abi Maryam with this same chain.
وأخرجه أحمد 43/ (26294) عن عبيد بن أبي قرة، عن سليمان بن بلال، به. دون ذكر القصة، مع أنه أشار إليها بقوله: في قصة ذكرها.
Reference / Source: Imam Ahmad narrated it in his "Musnad" (43/26294) via 'Ubayd bin Abi Qurrah from Sulayman bin Bilal.
Note: He did not mention the full story here, but alluded to it by saying "in a story that he mentioned".
قوله: "فقد وجب دمه" أي: حلَّ للمقصود أن يدفعه عن نفسه ولو قتله، فوجب ها هنا بمعنى: حلَّ.
Linguistic and legal clarification: His (peace and blessings be upon him) saying "faqad wajaba damuhu" (his blood has become due) means that it has become lawful for the person attacked to defend himself, even if he has to kill the attacker. Here the word "wajaba" means "halla" (to become lawful or permissible).
Grading: All its narrators are thiqah.
Technical note / Defect ('illah): Two narrators narrated from Umm 'Alqamah; Imam al-'Ijli and Ibn Hibban mentioned her among "al-Thiqat", and Ibn Sa'd said that her son narrated "sound hadiths" from her. Although she is alone (mutafarrid) in this particular hadith, Imam Ahmad bin Hanbal used her report as evidence that if a pregnant woman sees blood (during pregnancy), she does not pray.
Corroboration: Imam Ishaq bin Rahawayh also agreed with Imam Ahmad on this issue, as Ibn al-Qayyim reported this position from both of them in "Zad al-Ma'ad" (5/649).
وأخرجه ابن حزم في "المحلى" 11/ 302 من طريق يحيى بن أيوب، عن سعيد بن أبي مريم، بهذا الإسناد.
Reference / Source: Imam Ibn Hazm narrated it in "al-Muhalla" (11/302) through Yahya bin Ayyub from Sa'id bin Abi Maryam with this same chain.
وأخرجه أحمد 43/ (26294) عن عبيد بن أبي قرة، عن سليمان بن بلال، به. دون ذكر القصة، مع أنه أشار إليها بقوله: في قصة ذكرها.
Reference / Source: Imam Ahmad narrated it in his "Musnad" (43/26294) via 'Ubayd bin Abi Qurrah from Sulayman bin Bilal.
Note: He did not mention the full story here, but alluded to it by saying "in a story that he mentioned".
قوله: "فقد وجب دمه" أي: حلَّ للمقصود أن يدفعه عن نفسه ولو قتله، فوجب ها هنا بمعنى: حلَّ.
Linguistic and legal clarification: His (peace and blessings be upon him) saying "faqad wajaba damuhu" (his blood has become due) means that it has become lawful for the person attacked to defend himself, even if he has to kill the attacker. Here the word "wajaba" means "halla" (to become lawful or permissible).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2702
