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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الطلاق
Book of Divorce
عِدَّةُ الْحَامِلِ الْمُتَوَفَّى عَنْهَا زَوْجُهَا
The waiting period of a pregnant widow
Mustadrak al-Hakim — Hadith 2871
اُردوEn
أخبرنا أبو جعفر محمد بن محمد بن عبد الله البغدادي، قال: حدثنا هاشم بن يونس العَصّار بمصر، حدثنا علي بن مَعبَد، حدثنا أبو المَلِيح الرَّقِّي، حدثني عبد الملك بن أبي القاسم، عن أم كُلْثوم بنت عُقبة: أنها كانت تحت الزُّبَير بن العوام فكرهتْه، وكان شديدًا على النساء، فقالت للزُّبير: يا أبا عبد الله، رَوِّحْني بتطليقةٍ، قالت: وذلك حين وجدْتُ الطَّلْق، قال: وما يَنفعُكِ أن أُطلِّقَكِ تطليقةً واحدةً ثم أُراجعَك؟ قالت: إني أجدُني أستَرْوِحُ إلى ذلك، قال: فطلَّقها تطليقةً واحدةً، ثم خرج، فقالت لجاريتها: غَلِّقي الأبواب، قال: فوَضَعَتْ جاريةً، قال: فأُتي الزُّبَير فبُشِّر بها، فقال: مَكَرَت بي ابنةُ أبي مُعَيط، ثم خرج إلى رسول الله ﷺ فذكر ذلك له، فأبانَها منه (1).
هذا حديث غريب صحيح الإسناد. وأبو المَلِيح وإن لم يخرجاه، فغير متَّهم بالوَضْع (2)، فإنه إمام أهل الجزيرة في عصره، وأم كُلثوم هي ابنة عُقبة بن أبي مُعَيط، وهي التي يروي عنها ابنُها حميد بن عبد الرحمن عن رسول الله ﷺ: "ليس بالكذاب الذي يُصلِح بين الناس" (3).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2835 - صحيح غريب
هذا حديث غريب صحيح الإسناد. وأبو المَلِيح وإن لم يخرجاه، فغير متَّهم بالوَضْع (2)، فإنه إمام أهل الجزيرة في عصره، وأم كُلثوم هي ابنة عُقبة بن أبي مُعَيط، وهي التي يروي عنها ابنُها حميد بن عبد الرحمن عن رسول الله ﷺ: "ليس بالكذاب الذي يُصلِح بين الناس" (3).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2835 - صحيح غريب
It is narrated from Umm Kulthum bint Uqbah (may Allah be pleased with her) that she was married to Sayyiduna al-Zubayr bin al-Awwam (may Allah be pleased with him) but disliked him, because he was harsh in his dealings with women. So she said to al-Zubayr: O Abu Abdullah! Relieve me (give me ease) with one divorce. She made this request when her labour pains (of childbirth) had already begun. Al-Zubayr (may Allah be pleased with him) said: What benefit will one divorce be to you, when I will take you back after it? She said: I will feel relief through it. So he gave her one divorce and went out of the house. She said to her slave girl: Lock the doors. Then she gave birth to a baby girl. When al-Zubayr (may Allah be pleased with him) was given the good news of it, he (realising what had happened) said: The daughter of Ibn Abi Mu'ayt has outwitted me. Then he came to the Messenger of Allah (peace and blessings be upon him) and related the whole incident, and he (peace and blessings be upon him) separated her from him (because her waiting period had ended).
This hadith is gharib and has a sahih chain of transmission. Although Abu al-Malih is not among the narrators of the two Shaykhs, he is not accused of fabricating hadith, for he was the imam of the people of al-Jazirah in his time. Umm Kulthum bint Uqbah bin Abi Mu'ayt is the same lady from whom her son Humayd bin Abd al-Rahman narrates this hadith of the Messenger of Allah (peace and blessings be upon him): "The one who makes peace between people is not a liar."
This hadith is gharib and has a sahih chain of transmission. Although Abu al-Malih is not among the narrators of the two Shaykhs, he is not accused of fabricating hadith, for he was the imam of the people of al-Jazirah in his time. Umm Kulthum bint Uqbah bin Abi Mu'ayt is the same lady from whom her son Humayd bin Abd al-Rahman narrates this hadith of the Messenger of Allah (peace and blessings be upon him): "The one who makes peace between people is not a liar."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حسن بطريقيه، وهذا إسناد رجاله لا بأس بهم، لكنه مرسل، لأن عبد الملك بن أبي القاسم - وهو الرَّقِّي، روى عنه ثقتان، وذكره ابن حبان في "الثقات" - كان يرسل الأخبار، وهو لم يدرك أم كلثوم بنت عقبة، لأنها ماتت في خلافة علي بن أبي طالب كما نص عليه الذهبي في "سير أعلام النبلاء" 2/ 277، وعبد الملك يروي عن نافع مولى ابن عمر وربيعة الرأي، فمثله لا يدرك الرواية عن الصحابة، لكن رُوي هذا الخبرُ من وجه آخر مرسلٍ رجاله ثقات، والله أعلم. أبو المَليح الرقي: هو الحسن بن عمر - ويقال: ابن عمرو - الفَزَاري.
Grading: This hadith is "hasan" on the strength of its two routes. This particular chain is one whose narrators are acceptable (la ba's bihim), but it is "mursal".
Technical note / Defect ('illah): Because Abd al-Malik bin Abi al-Qasim (al-Raqqi) - who used to narrate reports as mursal, although two trustworthy narrators narrated from him and Ibn Hibban mentioned him in "al-Thiqat" - did not meet Umm Kulthum bint 'Uqbah, since she had died during the caliphate of Ali (Siyar A'lam al-Nubala': 2/ 277). Abd al-Malik narrates from Nafi', the mawla of Ibn Umar, and from Rabi'at al-Ra'y, so such a narrator could not have narrated from the Companions. However, this report is narrated through another mursal route whose narrators are trustworthy. And Allah knows best. (In the chain) Abu al-Malih al-Raqqi is "al-Hasan bin Umar" (or Amr) al-Fazari.
وأخرجه ابن ماجه (2026) من طريق عمرو بن ميمون بن مهران الجزري، عن أبيه، عن الزُّبَير بن العوام. فجعله من مسند الزُّبَير، واختُلِف فيه على عمرو بن ميمون، فالأكثرون يروونه عنه عن أبيه قال: كانت أم كلثوم تحت الزُّبَير، هكذا يروونه مرسلًا، وفي رواية عنه: عن أبيه عن أم كلثوم، فجعله من مسندها، وعلى أي حال فهو مرسل، لأنَّ ميمون بن مهران الجزري لم يُدرك الزُّبيرَ ولا أمَّ كلثوم، لكن رجاله ثقات فيعضدُ روايةَ المصنّف ويعتضد بها.
Reference / Source: Ibn Majah (2026) recorded it by way of Amr bin Maymun bin Mihran al-Jazari, from his father, from al-Zubayr bin al-'Awwam. He made it part of the Musnad of al-Zubayr. There is disagreement among those narrating from Amr bin Maymun; most narrators narrate it from him, from his father, thus: "Umm Kulthum was married to al-Zubayr" (as mursal). In one narration it is "from his father, from Umm Kulthum" (the Musnad of Umm Kulthum). In any case it is "mursal", because Maymun bin Mihran met neither al-Zubayr nor Umm Kulthum. But its narrators are trustworthy, so it strengthens the author's (al-Hakim's) narration.
وقولها: أستروِح، تعني أجد الراحة.
Note / Clarification: Her (Umm Kulthum's) words "astarwihu" mean: I find relief.
(2) ليس من شرط الصحيح الإخراج عمن لم يُتهم بالوضع، فمن كان هذا حاله فهو ساقط الرواية، ولا يحسن إيراد هذا الوصف أصلًا بإزاء من خرِّج له في الصحيح، ولو أنَّ المصنف قال: فغير موصوف بقصور الضبط أو سوء الحفظ لكان أليق.
Note / Clarification: It is not a condition of the Sahih to narrate only from someone who is not accused of fabrication, because one in that state (accused of fabrication) is in any case rejected in narration. It is not appropriate to use this description at all regarding narrators whose narrations are in the two Sahihs. Had the author said "who is not described with deficient precision or poor memory", it would have been more fitting.
(3) أخرجه البخاري (2692)، ومسلم (2605).
Reference / Source: Al-Bukhari (2692) and Muslim (2605) narrated it.
Grading: This hadith is "hasan" on the strength of its two routes. This particular chain is one whose narrators are acceptable (la ba's bihim), but it is "mursal".
Technical note / Defect ('illah): Because Abd al-Malik bin Abi al-Qasim (al-Raqqi) - who used to narrate reports as mursal, although two trustworthy narrators narrated from him and Ibn Hibban mentioned him in "al-Thiqat" - did not meet Umm Kulthum bint 'Uqbah, since she had died during the caliphate of Ali (Siyar A'lam al-Nubala': 2/ 277). Abd al-Malik narrates from Nafi', the mawla of Ibn Umar, and from Rabi'at al-Ra'y, so such a narrator could not have narrated from the Companions. However, this report is narrated through another mursal route whose narrators are trustworthy. And Allah knows best. (In the chain) Abu al-Malih al-Raqqi is "al-Hasan bin Umar" (or Amr) al-Fazari.
وأخرجه ابن ماجه (2026) من طريق عمرو بن ميمون بن مهران الجزري، عن أبيه، عن الزُّبَير بن العوام. فجعله من مسند الزُّبَير، واختُلِف فيه على عمرو بن ميمون، فالأكثرون يروونه عنه عن أبيه قال: كانت أم كلثوم تحت الزُّبَير، هكذا يروونه مرسلًا، وفي رواية عنه: عن أبيه عن أم كلثوم، فجعله من مسندها، وعلى أي حال فهو مرسل، لأنَّ ميمون بن مهران الجزري لم يُدرك الزُّبيرَ ولا أمَّ كلثوم، لكن رجاله ثقات فيعضدُ روايةَ المصنّف ويعتضد بها.
Reference / Source: Ibn Majah (2026) recorded it by way of Amr bin Maymun bin Mihran al-Jazari, from his father, from al-Zubayr bin al-'Awwam. He made it part of the Musnad of al-Zubayr. There is disagreement among those narrating from Amr bin Maymun; most narrators narrate it from him, from his father, thus: "Umm Kulthum was married to al-Zubayr" (as mursal). In one narration it is "from his father, from Umm Kulthum" (the Musnad of Umm Kulthum). In any case it is "mursal", because Maymun bin Mihran met neither al-Zubayr nor Umm Kulthum. But its narrators are trustworthy, so it strengthens the author's (al-Hakim's) narration.
وقولها: أستروِح، تعني أجد الراحة.
Note / Clarification: Her (Umm Kulthum's) words "astarwihu" mean: I find relief.
(2) ليس من شرط الصحيح الإخراج عمن لم يُتهم بالوضع، فمن كان هذا حاله فهو ساقط الرواية، ولا يحسن إيراد هذا الوصف أصلًا بإزاء من خرِّج له في الصحيح، ولو أنَّ المصنف قال: فغير موصوف بقصور الضبط أو سوء الحفظ لكان أليق.
Note / Clarification: It is not a condition of the Sahih to narrate only from someone who is not accused of fabrication, because one in that state (accused of fabrication) is in any case rejected in narration. It is not appropriate to use this description at all regarding narrators whose narrations are in the two Sahihs. Had the author said "who is not described with deficient precision or poor memory", it would have been more fitting.
(3) أخرجه البخاري (2692)، ومسلم (2605).
Reference / Source: Al-Bukhari (2692) and Muslim (2605) narrated it.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2871
