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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
أُنْزِلَ الْقُرْآنُ عَلَى ثَلَاثَةِ أَحْرُفٍ
The Quran was revealed in three modes (ahruf)
Mustadrak al-Hakim — Hadith 2920
اُردوEn
أخبرنا عبد الرحمن بن حَمْدان الجَلَّاب وعبد الصمد بن علي بن مُكرَم، قالا: حدثنا جعفر بن أبي عثمان الطَّيَالسي، حدثنا عَفَّان بن مُسلِم، حدثنا حمَّاد بن سَلَمة، حدثنا قَتَادة، عن الحسن، عن سَمُرةَ، عن النبي ﷺ قال: "أُنزِلَ القرآنُ على ثلاثة أحرُفٍ" (1). قد احتجَّ البخاريُّ برواية الحسنِ عن سَمُرة، واحتجَّ مسلم بأحاديث حمَّاد بن سلمة، وهذا الحديث صحيح وليس له عِلَّة!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2884 - صحيح ليس له علة
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2884 - صحيح ليس له علة
It is narrated from Sayyiduna Samurah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "The Qur'an was sent down in three modes (ahruf)."
Imam Bukhari used the narration of al-Hasan from Samurah as evidence, and Imam Muslim used the hadiths of Hammad bin Salamah as evidence, and this hadith is sahih (authentic) and there is no hidden defect ('illah) in it.
Imam Bukhari used the narration of al-Hasan from Samurah as evidence, and Imam Muslim used the hadiths of Hammad bin Salamah as evidence, and this hadith is sahih (authentic) and there is no hidden defect ('illah) in it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) صحيح لغيره لكن بلفظ "سبعة أحرف"، فقد اختُلف على حماد بن سلمة في لفظه، فرواه بَهْز بن أسد عن حماد عند أحمد 33/ (20179) بلفظ: "سبعة أحرف"، وبهز أثبت الناس في حماد، وبلفظ حديثه جاءت الشواهد كما هو مذكور عند حديث أبي هريرة من "مسند أحمد" 13/ (7989).
Grading: It is "sahih li-ghayrihi" (sahih due to other reports), but with the wording "sab'at ahruf" (seven modes).
Variation: There was a difference over Hammad bin Salamah regarding its wording. Bahz bin Asad narrated it from Hammad, with Ahmad (33/ 20179), with the wording "sab'at ahruf", and Bahz is the most reliable of people (athbat al-nas) in Hammad. The supporting reports (shawahid) also came with his wording (as mentioned under the hadith of Abu Hurayrah in "Musnad Ahmad" 13/ 7989).
وأما حديث عفان فقد أخرجه أحمد 33/ (20262) وغيره.
Reference / Source: As for the hadith of 'Affan, it was recorded by Ahmad (33/ 20262) and others.
وقد تابع عفانَ على لفظه حجاج بن منهال عند الطبراني (6853)، وعبيد الله العيشي عند ابن عدي في "الكامل" 2/ 262، كلاهما عن حماد بن سلمة، به. فلعلَّ حمادًا كان يضطرب فيه، والله تعالى أعلم.
Corroboration: 'Affan was corroborated in his wording by Hajjaj bin Minhal (al-Tabarani 6853) and 'Ubaydullah al-'Ayshi (Ibn 'Adi, "al-Kamil" 2/ 262), both of them from Hammad bin Salamah.
Conclusion: Perhaps Hammad was "inconsistent" (idtirab) in this hadith, and Allah Most High knows best.
Grading: It is "sahih li-ghayrihi" (sahih due to other reports), but with the wording "sab'at ahruf" (seven modes).
Variation: There was a difference over Hammad bin Salamah regarding its wording. Bahz bin Asad narrated it from Hammad, with Ahmad (33/ 20179), with the wording "sab'at ahruf", and Bahz is the most reliable of people (athbat al-nas) in Hammad. The supporting reports (shawahid) also came with his wording (as mentioned under the hadith of Abu Hurayrah in "Musnad Ahmad" 13/ 7989).
وأما حديث عفان فقد أخرجه أحمد 33/ (20262) وغيره.
Reference / Source: As for the hadith of 'Affan, it was recorded by Ahmad (33/ 20262) and others.
وقد تابع عفانَ على لفظه حجاج بن منهال عند الطبراني (6853)، وعبيد الله العيشي عند ابن عدي في "الكامل" 2/ 262، كلاهما عن حماد بن سلمة، به. فلعلَّ حمادًا كان يضطرب فيه، والله تعالى أعلم.
Corroboration: 'Affan was corroborated in his wording by Hajjaj bin Minhal (al-Tabarani 6853) and 'Ubaydullah al-'Ayshi (Ibn 'Adi, "al-Kamil" 2/ 262), both of them from Hammad bin Salamah.
Conclusion: Perhaps Hammad was "inconsistent" (idtirab) in this hadith, and Allah Most High knows best.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 2920
