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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب العتق
Book of Freeing Slaves
لَا يُقَادُ مَمْلُوكٌ مِنْ مَالِكِهِ ، وَلَا وَالِدٌ مِنْ وَلَدِهِ
A slave is not to be killed in retaliation for his master, nor a father for his child
Mustadrak al-Hakim — Hadith 2892
اُردوEn
حدثنا أبو النضر محمد بن محمد بن يوسف الفقيه، حدثنا عثمان بن سعيد الدارِمي والفضل بن محمد بن المسيَّب الشَّعْراني، قالا: حدثنا أبو صالح المصري عبد الله بن صالح كاتب الليث، حدثني الليث بن سعد، عن عمر بن عيسى القُرشي ثم الأسَدي، عن ابن جُرَيج، عن عطاء بن أبي رَبَاح، عن ابن عباس قال: جاءت جاريةٌ إلى عمر بن الخطاب، فقالت: إنَّ سيّدي اتهَمَني، فأقعدَني على النار حتى احترق فَرْجي، فقال لها عمر: هل رأى ذلك عليك؟ قالت: لا، قال: فهل اعترفتِ له بشيءٍ؟ قالت: لا، قال عمر: عليَّ به، فلما رأى عمرُ الرجلَ، قال: أتعذِّب بعذاب الله؟! قال: يا أمير المؤمنين، اتهمتُها في نفسي، قال: رأيتَ ذلك عليها؟ قال الرجلُ: لا، قال: فاعترفَتْ لك به؟ قال: لا، قال: والذي نفسي بيده، لو لم أسمع رسولَ الله ﷺ يقول: "لا يُقادُ مملوكٌ مِن مالكِه، ولا والدٌ من وَلَدِه"، لأقدْتُها منكَ، فبَرَّزَه وضربَه مئة سوطٍ، وقال للجارية: اذهبي، فأنتِ حُرّةٌ لوجهِ الله، وأنتِ مولاةُ الله ورسولِه (1). قال أبو صالح: قال الليث: وهذا القول معمولٌ به.
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2856 - بل عمر بن عيسى منكر الحديث
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2856 - بل عمر بن عيسى منكر الحديث
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that a slave-girl came to Sayyiduna Umar bin al-Khattab (may Allah be pleased with him) and said: My master accused me (of fornication) and made me sit on fire until my private part was burnt. Sayyiduna Umar (may Allah be pleased with him) asked: Did he see this act on your part? She said: No. He asked: Did you confess it to him? She said: No. Sayyiduna Umar (may Allah be pleased with him) said: Bring him to me. When he saw the man, he said: Do you punish with the punishment of Allah (fire)?! He said: O Commander of the Believers! I had suspicions about her. He asked: Did you see her in this act? He said: No. He asked: Did she confess it? He said: No. Sayyiduna Umar (may Allah be pleased with him) said: By the One in whose Hand is my soul! Had I not heard the Messenger of Allah (peace and blessings be upon him) saying, "Retaliation is not taken from the owner for his slave, nor from a father for his child," I would certainly have taken retaliation from you for her. Then he took him aside and gave him a hundred lashes, and he said to the slave-girl: Go, you are free for the pleasure of Allah, and you are the freed woman of Allah and His Messenger. Imam al-Layth says that this saying is acted upon.
This hadith has an authentic chain (sahih al-isnad), but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has an authentic chain (sahih al-isnad), but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حسن بطرقه وشواهده، وهذا إسناد ضعيف بمرّة من أجل عمر بن عيسى القرشي، فهو منكر الحديث كما قال البخاري والنسائي والذهبي في "تلخيصه"، واتهمه ابن حبان في "المجروحين" بالوضع، ولا يُعرف هذا الخبر إلّا به، ومع ذلك حسّن إسنادَه ابنُ كثير في "مسند الفاروق" (447) مع اطّلاعه على قول البخاري فيه!
Grading: This hadith is "hasan" on the strength of its routes and supporting reports, but this chain is "extremely weak" (da'if bi-marrah) because of "Umar bin Isa al-Qurashi".
Technical note / Defect ('illah): Al-Bukhari, al-Nasa'i and al-Dhahabi called him "munkar al-hadith" (one whose hadith are rejected), and Ibn Hibban accused him of "fabrication". This report is known only through him. Despite this, Ibn Kathir called its chain hasan in "Musnad al-Faruq" (447), although he was aware of al-Bukhari's statement about him!
وأخرجه البيهقي 8/ 36 عن أبي عبد الله الحاكم، بهذا الإسناد. بلفظ: "ولا ولدٌ من والده"، وهو اللفظ الآتي في مكرره عند المصنف برقم (8300).
Reference / Source: Al-Bayhaqi (8/ 36) narrated it from Abu Abd Allah al-Hakim with this same chain. The wording is: "Nor a son (shall be killed) for his father". This is the same wording that will come later at number (8300).
وأخرجه ابن أبي عاصم في كتاب "الديات" ص 66، والطحاوي في "شرح مشكل الآثار" (5329)، والعقيلي في "الضعفاء" (1143)، والطبراني في "الأوسط" (8657)، وابن عدي في "الكامل" 5/ 58، والإسماعيلي في "مسند عمر" كما في "مسند الفاروق" لابن كثير 1/ 372، وابن شاهين في "ناسخ الحديث ومنسوخه" (563)، والبيهقي 8/ 36، وأبو موسى المديني في "اللطائف من دقائق المعارف" (416) من طرق عن عبد الله بن صالح كاتب الليث، به. وعندهم جميعًا بلفظ: "ولا ولد من والده"، إلَّا ابن أبي عاصم فبلفظ: "ولا والد من ولده".
Reference / Source: Ibn Abi 'Asim in "al-Diyat" (p. 66), al-Tahawi in "Sharh Mushkil al-Athar" (5329), al-'Uqayli in "al-Du'afa'" (1143), al-Tabarani in "al-Awsat" (8657), Ibn 'Adi in "al-Kamil" (5/ 58), al-Isma'ili in "Musnad Umar" (as cited in Musnad al-Faruq: 1/ 372), Ibn Shahin in "al-Nasikh wa al-Mansukh" (563), al-Bayhaqi (8/ 36), and Abu Musa al-Madini in "al-Lata'if" (416) narrated it through various routes from Abd Allah bin Salih, the scribe of al-Layth. In all of them the wording is: "wa la waladun min walidihi" (nor a son for his father), except Ibn Abi 'Asim, who has "wa la walidun min waladihi" (nor a father for his son).
وأخرج عبد الرزاق (17930) عن معمر، عن أيوب، عن أبي قلابة قال: وقع سفيان بن الأسود بن عبد الأسود على أَمَة له فأقعدها على مقلى، فاحترق عَجُزها، فأعتقها عمر بن الخطاب وأوجعه ضربًا.
Reference / Source: Abd al-Razzaq (17930) narrated from Ma'mar, from Ayyub, from Abu Qilabah, that Sufyan bin al-Aswad had relations with his slave-girl, then made her sit on a hot griddle, which burned her buttocks. So Umar bin al-Khattab freed her (the slave-girl) and beat him (the owner) severely.
وأخرج أيضًا (17931) عن الثَّوري، عن عبد الملك بن أبي سليمان، عن رجل منهم، عن عمر: أنَّ رجلًا أقعد جارية له على النار، فأعتقها عمر.
Reference / Source: And Abd al-Razzaq (17931) narrated from al-Thawri, from Abd al-Malik bin Abi Sulayman, from one of their men, from Umar, that a man made his slave-girl sit on a fire, so Umar freed her.
وفي "موطأ مالك" 2/ 776: أنه بلغه أنَّ عمر بن الخطاب أتته وليدة قد ضربها سيدها بنار أو أصابها بها فأعتقها.
Reference / Source: In "Muwatta' Malik" (2/ 776) it is stated that it reached him that a slave-girl came to Umar bin al-Khattab whose master had struck her with fire or burned her, so he freed her.
وروى عمرو بن شعيب، عن أبيه، عن جده، عن عمر بن الخطاب، قال: سمعت رسول الله ﷺ يقول: "لا يُقتل الوالد بالولد". أخرجه أحمد 1/ (147) و (346)، وابن ماجه (2662)، والترمذي (1400)، لكن اختلف فيه على عمرو بن شعيب كما ذكر الدارقطني في "العلل" (146)، ورجَّح ¤ ¤ أنه من رواية عمرو بن شعيب عن عمر مرسلًا.
Corroborating chains and supporting reports: Amr bin Shu'ayb, from his father, from his grandfather, narrated from Umar bin al-Khattab that the Messenger of Allah (peace and blessings be upon him) said: "A father shall not be killed for his son." (Ahmad, Ibn Majah, al-Tirmidhi). But there is disagreement among those narrating from Amr bin Shu'ayb (al-Daraqutni, al-'Ilal: 146), and the preponderant view is that it is Amr bin Shu'ayb from Umar as "mursal".
وأخرج أحمد 1/ (98) عن أسود بن عامر، عن جعفر بن زياد الأحمر، عن مطرف بن طريف، عن الحكم بن عتيبة، عن مجاهد، قال: حذف رجلٌ ابنًا له بسيف فقتله، فرُفع إلى عمر، فقال: لولا أني سمعت رسول الله ﷺ يقول: "لا يُقاد الوالد من ولده"، لقتلتُك قبل أن تبرح. ورجاله ثقات لكن مجاهدًا لم يدرك عمر، إلَّا أنَّ مثله يصلح في المتابعات والشواهد.
Reference / Source: Ahmad (1/ 98) narrated from Aswad bin Amir, with his chain, from Mujahid, that a man struck his son with a sword and killed him. The matter was brought to Umar, and he said: Had I not heard the Messenger of Allah (peace and blessings be upon him) say, "Retaliation shall not be taken from a father for his son", I would have killed you right here. Its narrators are trustworthy, but Mujahid did not meet Umar; however, it is acceptable in corroborating chains and supporting reports.
ويشهد لقضية إسقاط القود عن الوالد بولده حديث ابن عباس الآتي برقم (8303)، وهو وإن كان في إسناده ضعف، يصلح في الشواهد.
Corroborating chains and supporting reports: The waiving of retaliation from a father for his son is supported by the hadith of Ibn Abbas (8303), which, although weak, can serve as a supporting report.
وفي الباب أيضًا عن علي بن أبي طالب عند ابن ماجه (2664)، ولا يصحّ.
Corroborating chains and supporting reports: On this topic there is a narration of Ali bin Abi Talib in Ibn Majah (2664), but it is not authentic.
وقصة تحرير المملوك يشهد لها ما صحَّ عن عبد الله بن عمر: أنه دعا بغُلام له، فرأى بظهره أثرًا، فقال له: أوجعتُك؟ قال: لا، قال: فأنت عَتيق، قال: ثم أخذ شيئًا من الأرض، فقال: ما لي فيه من الأجر ما يَزِنُ هذا، إني سمعت رسول الله ﷺ يقول: "من ضرب غلامًا له حدًّا لم يأتِهِ، أو لطمه، فإنَّ كفارته أن يعتقه". أخرجه أحمد 9/ (5051)، ومسلم (1657)، وغيرهما.
Corroborating chains and supporting reports: The story of freeing the slave is supported by the authentic narration of Abd Allah bin Umar, that he saw a mark on his slave's back and freed him, and said: I heard the Messenger of Allah (peace and blessings be upon him) say: "Whoever punishes his slave with a punishment he did not deserve, or slaps him, then its expiation is that he frees him." (Ahmad, Muslim).
وعن سويد بن مُقرِّن: أنَّ بعض بني مقرّن لطم جاريةً لهم، قال: فأمرنا رسول الله ﷺ أن نُعتقها. أخرجه أحمد 24/ (15703)، ومسلم (1658)، وغيرهما. وسيأتي عند المصنف برقم (8302).
Corroborating chains and supporting reports: It is narrated from Suwayd bin Muqarrin that one of Banu Muqarrin slapped a slave-girl, so the Messenger of Allah (peace and blessings be upon him) ordered us to free her. (Ahmad, Muslim). This will come later at number (8302).
قوله: "فبَرَّزه" بمعنى جرّده، كما جاء بيانه في رواية الطحاوي في "شرح المشكل".
Note / Clarification: "Fa-barrazahu" means: he stripped him (removed his clothes), as is explained in al-Tahawi's "Sharh al-Mushkil".
Grading: This hadith is "hasan" on the strength of its routes and supporting reports, but this chain is "extremely weak" (da'if bi-marrah) because of "Umar bin Isa al-Qurashi".
Technical note / Defect ('illah): Al-Bukhari, al-Nasa'i and al-Dhahabi called him "munkar al-hadith" (one whose hadith are rejected), and Ibn Hibban accused him of "fabrication". This report is known only through him. Despite this, Ibn Kathir called its chain hasan in "Musnad al-Faruq" (447), although he was aware of al-Bukhari's statement about him!
وأخرجه البيهقي 8/ 36 عن أبي عبد الله الحاكم، بهذا الإسناد. بلفظ: "ولا ولدٌ من والده"، وهو اللفظ الآتي في مكرره عند المصنف برقم (8300).
Reference / Source: Al-Bayhaqi (8/ 36) narrated it from Abu Abd Allah al-Hakim with this same chain. The wording is: "Nor a son (shall be killed) for his father". This is the same wording that will come later at number (8300).
وأخرجه ابن أبي عاصم في كتاب "الديات" ص 66، والطحاوي في "شرح مشكل الآثار" (5329)، والعقيلي في "الضعفاء" (1143)، والطبراني في "الأوسط" (8657)، وابن عدي في "الكامل" 5/ 58، والإسماعيلي في "مسند عمر" كما في "مسند الفاروق" لابن كثير 1/ 372، وابن شاهين في "ناسخ الحديث ومنسوخه" (563)، والبيهقي 8/ 36، وأبو موسى المديني في "اللطائف من دقائق المعارف" (416) من طرق عن عبد الله بن صالح كاتب الليث، به. وعندهم جميعًا بلفظ: "ولا ولد من والده"، إلَّا ابن أبي عاصم فبلفظ: "ولا والد من ولده".
Reference / Source: Ibn Abi 'Asim in "al-Diyat" (p. 66), al-Tahawi in "Sharh Mushkil al-Athar" (5329), al-'Uqayli in "al-Du'afa'" (1143), al-Tabarani in "al-Awsat" (8657), Ibn 'Adi in "al-Kamil" (5/ 58), al-Isma'ili in "Musnad Umar" (as cited in Musnad al-Faruq: 1/ 372), Ibn Shahin in "al-Nasikh wa al-Mansukh" (563), al-Bayhaqi (8/ 36), and Abu Musa al-Madini in "al-Lata'if" (416) narrated it through various routes from Abd Allah bin Salih, the scribe of al-Layth. In all of them the wording is: "wa la waladun min walidihi" (nor a son for his father), except Ibn Abi 'Asim, who has "wa la walidun min waladihi" (nor a father for his son).
وأخرج عبد الرزاق (17930) عن معمر، عن أيوب، عن أبي قلابة قال: وقع سفيان بن الأسود بن عبد الأسود على أَمَة له فأقعدها على مقلى، فاحترق عَجُزها، فأعتقها عمر بن الخطاب وأوجعه ضربًا.
Reference / Source: Abd al-Razzaq (17930) narrated from Ma'mar, from Ayyub, from Abu Qilabah, that Sufyan bin al-Aswad had relations with his slave-girl, then made her sit on a hot griddle, which burned her buttocks. So Umar bin al-Khattab freed her (the slave-girl) and beat him (the owner) severely.
وأخرج أيضًا (17931) عن الثَّوري، عن عبد الملك بن أبي سليمان، عن رجل منهم، عن عمر: أنَّ رجلًا أقعد جارية له على النار، فأعتقها عمر.
Reference / Source: And Abd al-Razzaq (17931) narrated from al-Thawri, from Abd al-Malik bin Abi Sulayman, from one of their men, from Umar, that a man made his slave-girl sit on a fire, so Umar freed her.
وفي "موطأ مالك" 2/ 776: أنه بلغه أنَّ عمر بن الخطاب أتته وليدة قد ضربها سيدها بنار أو أصابها بها فأعتقها.
Reference / Source: In "Muwatta' Malik" (2/ 776) it is stated that it reached him that a slave-girl came to Umar bin al-Khattab whose master had struck her with fire or burned her, so he freed her.
وروى عمرو بن شعيب، عن أبيه، عن جده، عن عمر بن الخطاب، قال: سمعت رسول الله ﷺ يقول: "لا يُقتل الوالد بالولد". أخرجه أحمد 1/ (147) و (346)، وابن ماجه (2662)، والترمذي (1400)، لكن اختلف فيه على عمرو بن شعيب كما ذكر الدارقطني في "العلل" (146)، ورجَّح ¤ ¤ أنه من رواية عمرو بن شعيب عن عمر مرسلًا.
Corroborating chains and supporting reports: Amr bin Shu'ayb, from his father, from his grandfather, narrated from Umar bin al-Khattab that the Messenger of Allah (peace and blessings be upon him) said: "A father shall not be killed for his son." (Ahmad, Ibn Majah, al-Tirmidhi). But there is disagreement among those narrating from Amr bin Shu'ayb (al-Daraqutni, al-'Ilal: 146), and the preponderant view is that it is Amr bin Shu'ayb from Umar as "mursal".
وأخرج أحمد 1/ (98) عن أسود بن عامر، عن جعفر بن زياد الأحمر، عن مطرف بن طريف، عن الحكم بن عتيبة، عن مجاهد، قال: حذف رجلٌ ابنًا له بسيف فقتله، فرُفع إلى عمر، فقال: لولا أني سمعت رسول الله ﷺ يقول: "لا يُقاد الوالد من ولده"، لقتلتُك قبل أن تبرح. ورجاله ثقات لكن مجاهدًا لم يدرك عمر، إلَّا أنَّ مثله يصلح في المتابعات والشواهد.
Reference / Source: Ahmad (1/ 98) narrated from Aswad bin Amir, with his chain, from Mujahid, that a man struck his son with a sword and killed him. The matter was brought to Umar, and he said: Had I not heard the Messenger of Allah (peace and blessings be upon him) say, "Retaliation shall not be taken from a father for his son", I would have killed you right here. Its narrators are trustworthy, but Mujahid did not meet Umar; however, it is acceptable in corroborating chains and supporting reports.
ويشهد لقضية إسقاط القود عن الوالد بولده حديث ابن عباس الآتي برقم (8303)، وهو وإن كان في إسناده ضعف، يصلح في الشواهد.
Corroborating chains and supporting reports: The waiving of retaliation from a father for his son is supported by the hadith of Ibn Abbas (8303), which, although weak, can serve as a supporting report.
وفي الباب أيضًا عن علي بن أبي طالب عند ابن ماجه (2664)، ولا يصحّ.
Corroborating chains and supporting reports: On this topic there is a narration of Ali bin Abi Talib in Ibn Majah (2664), but it is not authentic.
وقصة تحرير المملوك يشهد لها ما صحَّ عن عبد الله بن عمر: أنه دعا بغُلام له، فرأى بظهره أثرًا، فقال له: أوجعتُك؟ قال: لا، قال: فأنت عَتيق، قال: ثم أخذ شيئًا من الأرض، فقال: ما لي فيه من الأجر ما يَزِنُ هذا، إني سمعت رسول الله ﷺ يقول: "من ضرب غلامًا له حدًّا لم يأتِهِ، أو لطمه، فإنَّ كفارته أن يعتقه". أخرجه أحمد 9/ (5051)، ومسلم (1657)، وغيرهما.
Corroborating chains and supporting reports: The story of freeing the slave is supported by the authentic narration of Abd Allah bin Umar, that he saw a mark on his slave's back and freed him, and said: I heard the Messenger of Allah (peace and blessings be upon him) say: "Whoever punishes his slave with a punishment he did not deserve, or slaps him, then its expiation is that he frees him." (Ahmad, Muslim).
وعن سويد بن مُقرِّن: أنَّ بعض بني مقرّن لطم جاريةً لهم، قال: فأمرنا رسول الله ﷺ أن نُعتقها. أخرجه أحمد 24/ (15703)، ومسلم (1658)، وغيرهما. وسيأتي عند المصنف برقم (8302).
Corroborating chains and supporting reports: It is narrated from Suwayd bin Muqarrin that one of Banu Muqarrin slapped a slave-girl, so the Messenger of Allah (peace and blessings be upon him) ordered us to free her. (Ahmad, Muslim). This will come later at number (8302).
قوله: "فبَرَّزه" بمعنى جرّده، كما جاء بيانه في رواية الطحاوي في "شرح المشكل".
Note / Clarification: "Fa-barrazahu" means: he stripped him (removed his clothes), as is explained in al-Tahawi's "Sharh al-Mushkil".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2892
