Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الطلاق
Book of Divorce
لَعَنَ اللَّهُ الْمُحِلَّ ، وَالْمُحَلَّلَ لَهُ
Allah has cursed the one who performs tahlil and the one for whom it is performed
Mustadrak al-Hakim — Hadith 2841
اُردوEn
أخبرَنيهِ أبو بكر محمد بن المؤمَّل بن الحسن، حدثنا الفضل بن محمد الشَّعْراني، حدثنا أبو صالح، حدثنا الليث بن سعد، قال: سمعت مِشرَحَ بن هاعان يحدِّث عن عُقبة بن عامر، قال: قال رسول الله ﷺ: "ألا أُخبركم بالتَّيس المُستعار؟ هو المُحِلُّ"، ثم قال رسول الله ﷺ: "لَعَنَ الله المُحِلَّ والمُحلَّلَ له (1) " (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
هذا حديث صحيح الإسناد، ولم يُخرجاه.
It is narrated from Sayyiduna Uqbah bin Amir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Shall I not tell you about the borrowed billy-goat (that is, the ram for hire)? He is the one who performs halalah (al-muhallil)." Then the Messenger of Allah (peace and blessings be upon him) said: "May Allah Almighty curse the one who performs halalah and the one for whom halalah is performed (al-muhallal lahu)."
This hadith is sahih (authentic) in its chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith is sahih (authentic) in its chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) لفظة "له" سقطت من (ز) و (ص) و (ع)، وأثبتناها من (ب)، وهي ثابتة في رواية عثمان بن صالح عن الليث في الطريق التي قبل هذه، وإن كان اللعن يطال أيضًا المرأةَ إذا شرطت ذلك.
Note / Clarification: The word "lahu" dropped out of manuscripts (Z), (S) and ('A); we have established it from manuscript (B). It is also established in 'Uthman bin Salih's narration from al-Layth in the route before this one. Nevertheless, the curse also extends to the woman if she stipulates that.
(2) صحيح لغيره كسابقه. وما وقع من تصريح الليث هنا بسماعه من مِشْرح فيه نظر، لما قدّمنا بيانه في الطريق السابقة من نفي يحيى بن عبد الله بن بكير أن يكون الليث سمع من مشرح شيئًا وأنَّ الليث إنما حدثه بهذا الحديث عن سليمان بن عبد الرحمن مرسلًا، ويحيى هذا أوثق الناس في الليث، كما قال ابن عدي، إذ كان جارًا له، وممّا يؤيد الوهم في ذكر السماع هنا في رواية أبي صالح - وهو عبد الله بن صالح - مخالفة عثمان بن صالح المصري له في الطريق السابقة في روايته عن الليث إذ لم يصرح فيها بالسماع، بل أورد الرواية على صورة تقوي عدم سماعه منه، وقال البخاري فيما نقله عنه الترمذي في "العلل" (274): لم يكن أخرجه عبد الله بن صالح في أيامنا.
Grading: This hadith is "sahih li-ghayrihi" (sahih due to supporting evidence), like the previous one.
Technical note / Defect ('illah): Al-Layth's explicit statement here that he heard from Mishrah is "open to question" (fihi nazar), because we explained in the previous route that Yahya bin Abd Allah bin Bukayr denied that al-Layth heard anything from Mishrah, and that al-Layth narrated this hadith to him from Sulayman bin Abd al-Rahman as "mursal". This Yahya is the "most reliable" (awthaq) of people in narrating from al-Layth, as Ibn 'Adi said, since he was his neighbour. What supports that the mention of hearing here, in the narration of Abu Salih (Abd Allah bin Salih), is an error is that 'Uthman bin Salih al-Misri contradicted him in the previous route in his narration from al-Layth: he did not state hearing explicitly, but presented the narration in a form that strengthens the view that he did not hear it from him. And al-Bukhari said (as reported by al-Tirmidhi in "al-'Ilal" 274): "Abd Allah bin Salih had not brought it out in our days."
Note / Clarification: The word "lahu" dropped out of manuscripts (Z), (S) and ('A); we have established it from manuscript (B). It is also established in 'Uthman bin Salih's narration from al-Layth in the route before this one. Nevertheless, the curse also extends to the woman if she stipulates that.
(2) صحيح لغيره كسابقه. وما وقع من تصريح الليث هنا بسماعه من مِشْرح فيه نظر، لما قدّمنا بيانه في الطريق السابقة من نفي يحيى بن عبد الله بن بكير أن يكون الليث سمع من مشرح شيئًا وأنَّ الليث إنما حدثه بهذا الحديث عن سليمان بن عبد الرحمن مرسلًا، ويحيى هذا أوثق الناس في الليث، كما قال ابن عدي، إذ كان جارًا له، وممّا يؤيد الوهم في ذكر السماع هنا في رواية أبي صالح - وهو عبد الله بن صالح - مخالفة عثمان بن صالح المصري له في الطريق السابقة في روايته عن الليث إذ لم يصرح فيها بالسماع، بل أورد الرواية على صورة تقوي عدم سماعه منه، وقال البخاري فيما نقله عنه الترمذي في "العلل" (274): لم يكن أخرجه عبد الله بن صالح في أيامنا.
Grading: This hadith is "sahih li-ghayrihi" (sahih due to supporting evidence), like the previous one.
Technical note / Defect ('illah): Al-Layth's explicit statement here that he heard from Mishrah is "open to question" (fihi nazar), because we explained in the previous route that Yahya bin Abd Allah bin Bukayr denied that al-Layth heard anything from Mishrah, and that al-Layth narrated this hadith to him from Sulayman bin Abd al-Rahman as "mursal". This Yahya is the "most reliable" (awthaq) of people in narrating from al-Layth, as Ibn 'Adi said, since he was his neighbour. What supports that the mention of hearing here, in the narration of Abu Salih (Abd Allah bin Salih), is an error is that 'Uthman bin Salih al-Misri contradicted him in the previous route in his narration from al-Layth: he did not state hearing explicitly, but presented the narration in a form that strengthens the view that he did not hear it from him. And al-Bukhari said (as reported by al-Tirmidhi in "al-'Ilal" 274): "Abd Allah bin Salih had not brought it out in our days."
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2841
