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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب العلم
Book of Knowledge
ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ مُؤْمِنٍ
Three things about which the heart of a believer does not harbour rancour
Mustadrak al-Hakim — Hadith 297
اُردوEn
حدثنا أبو محمد عبد الله بن إسحاق بن إبراهيم العَدْل ببغداد، حدثنا أبو الأحوَص محمد بن الهيثم القاضي. وحدثنا أبو الحسن أحمد بن محمد العَنَزي من أصل كتابه - وسأله عنه أبو علي الحافظ - حدثنا عثمان بن سعيد الدارِمي؛ قالا: حدثنا نُعَيم بن حمّاد، حدثنا إبراهيم بن سعد، عن صالح بن كَيْسان، عن الزُّهْري، عن محمد بن جُبير بن مُطعِم، عن أبيه جُبير قال: قام رسول الله ﷺ بالخَيْف فقال: "نَضَّرَ اللهُ عبدًا سَمِعَ مَقالَتي فوَعَاها ثم أدَّاها إلى مَن لم يَسمَعْها، فرُبَّ حاملِ فقهٍ لا فقهَ له، ورُبَّ حاملِ فقهٍ إلى مَن هو أفقهُ منه. ثلاثٌ لا يُغِلُّ عليهنَّ قلبُ مؤمنٍ: إخلاصُ العمل لله، والطاعةُ لذَوِي الأمر، ولزومُ جماعة المسلمين، فإنَّ دعوتهم تُحِيطُ من ورائِهم" (2).
هذا حديث صحيح على شرط الشيخين، قاعدةٌ من قواعد أصحاب الرِّوايات، ولم يُخرجاه، فأما البخاري فقد روى في "الجامع الصحيح" عن نُعَيم بن حماد، وهو أحد أئمة الإسلام. وله أصلٌ في حديث الزُّهري من غير حديث صالح بن كَيْسان، فقد رواه محمد بن إسحاق بن يسار من أوجهٍ صحيحةٍ عنه عن الزهري:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 294 - على شرطهما
هذا حديث صحيح على شرط الشيخين، قاعدةٌ من قواعد أصحاب الرِّوايات، ولم يُخرجاه، فأما البخاري فقد روى في "الجامع الصحيح" عن نُعَيم بن حماد، وهو أحد أئمة الإسلام. وله أصلٌ في حديث الزُّهري من غير حديث صالح بن كَيْسان، فقد رواه محمد بن إسحاق بن يسار من أوجهٍ صحيحةٍ عنه عن الزهري:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 294 - على شرطهما
It is narrated from Sayyiduna Jubayr bin Mut'im (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) stood at (the Masjid of) al-Khayf and said: "May Allah keep fresh and radiant the servant who heard my words, preserved them, and then conveyed them to those who did not hear them; for many a bearer of knowledge and understanding is not himself a faqih (one of deep understanding), and many convey knowledge to those who have more understanding than they. There are three things over which the heart of a believer does not harbour rancour (or treachery): sincerity of deeds for Allah, sincere counsel and obedience to those in authority, and holding fast to the community (jama'ah) of the Muslims; for their supplication (or call) protects them from behind."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), and it is one of the important principles according to the experts of hadith, although they did not record it. However, Imam Bukhari did take narrations in his Sahih from Nu'aym bin Hammad, who is one of the imams of Islam.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), and it is one of the important principles according to the experts of hadith, although they did not record it. However, Imam Bukhari did take narrations in his Sahih from Nu'aym bin Hammad, who is one of the imams of Islam.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) صحيح لغيره، وهذا إسناد خولف فيه نعيم بن حماد، وهو ليس بذاك القوي عند المخالفة، خالفه من هو أوثق منه بدرجات وهو يعقوب بن إبراهيم بن سعد، فرواه - كما سيأتي في الحديث التالي - عن أبيه إبراهيم بن سعد عن ابن إسحاق عن الزهري، وابن إسحاق لم يسمعه من الزهري كما سيأتي.
Grading: This narration is "sahih li-ghayrihi", but in this chain Nu'aym bin Hammad has been contradicted, and when contradicted he is not very strong.
Technical note / Defect ('illah): Nu'aym was contradicted by someone many degrees more trustworthy than him, Ya'qub bin Ibrahim bin Sa'd, who narrated it (as will come in the next hadith) from his father Ibrahim bin Sa'd, from Ibn Ishaq, from al-Zuhri; and Ibn Ishaq did not hear it from al-Zuhri, as will be explained.
وأخرجه الطبراني في "الكبير" (1544) عن يحيى بن عثمان بن صالح، عن نعيم بن حماد، بهذا الإسناد.
Reference / Source: Al-Tabarani narrated it in "al-Mu'jam al-Kabir" (1544) from Yahya bin Uthman bin Salih, from Nu'aym bin Hammad, with this chain.
وله شاهد من حديث زيد بن ثابت عند أحمد 35/ (21590)، وابن ماجه (230)، وابن حبان (67) و (680)، وإسناده صحيح.
Corroborating chains and supporting reports: It has a supporting report (shahid) from the hadith of Zayd bin Thabit in Ahmad (35/21590), Ibn Majah (230), and Ibn Hibban (67, 680), and its chain is sahih.
وآخر من حديث أنس بن مالك عند أحمد 21/ (13350)، وابن ماجه (236)، وإسناده حسن. ¤ ¤ وثالث من حديث ابن مسعود عند الترمذي (2658)، ورجاله ثقات، وهو مختصر عند أحمد 7/ (4157).
Corroborating chains and supporting reports: A second supporting report is from the hadith of Anas bin Malik in Ahmad (21/13350) and Ibn Majah (236), and its chain is hasan. A third is from the hadith of Ibn Mas'ud in al-Tirmidhi (2658), whose narrators are thiqah, and it is in abridged form in Ahmad (7/4157).
ورابع من حديث النعمان بن بشير، وسيأتي عند المصنف برقم (300)، وإسناده حسن.
Corroborating chains and supporting reports: A fourth supporting report is the hadith of al-Nu'man bin Bashir, which will come later with the author (al-Hakim) at no. (300), and its chain is hasan.
وانظر تتمة شواهده عند حديثي ابن مسعود وأنس في "مسند أحمد".
Note / Clarification: For the remaining supporting reports, see the hadiths of Ibn Mas'ud and Anas in "Musnad Ahmad".
قوله: "نضَّر اللهُ" أي: نعَّمه، ويروى بالتخفيف والتشديد من النَّضارة، وهي في الأصل: حُسْن الوجه والبريق، وإنما أراد: حسَّن خُلُقه وقَدْره، قاله ابن الأثير في "النهاية".
Note / Clarification: "Naddara Allah" means: may Allah make him flourish (grant him freshness and prosperity). It is narrated with both a light and a doubled "d", from "nadarah", whose original meaning is the beauty and radiance of the face.
Important point: Ibn al-Athir said in "al-Nihayah" that what is meant is: may Allah improve his character and standing.
وقوله: "لا يُغِلُّ" قال في "النهاية": هو من الإغلال: الخيانة في كل شيء، ويروى: "يَغِلُّ" بفتح الياء، من الغِلِّ: وهو الحقد والحسد، أي: لا يدخله حقدٌ يزيله عن الحق، وروي: "يَغِلُ" بالتخفيف، من الوُغول: الدخول في الشر. والمعنى: أنَّ هذه الخِلَال الثلاث تُستَصلح بها القلوب، فمن تمسَّك بها طَهُرَ قلبُه من الخيانة والدَّغَل والشر، و"عليهنَّ" في موضع الحال، تقديره: لا يغلُّ كائنًا عليهنَّ قلبُ مؤمن.
Note / Clarification: About "la yughillu", "al-Nihayah" says it is from "ighlal", meaning treachery in anything. It is also narrated as "yaghillu" (with a fathah on the ya'), from "ghill", meaning rancour and envy, i.e. no rancour enters him that would turn him away from the truth. It is also narrated as "yaghilu" (without doubling), from "wughul", meaning entering into evil.
General principle: The meaning is that hearts are set right by these three traits; whoever holds fast to them, his heart is purified of treachery, deceit and evil. And "'alayhinna" is in the position of a circumstantial clause (hal), meaning: the heart of a believer does not harbour rancour while holding to them.
وقوله: "تحيط من ورائهم" قال: أيضًا: أي: تحوطهم وتكنفهم وتحفظهم، يريد أهلَ السُّنة دون أهل البدعة.
Note / Clarification: "Tuhitu min wara'ihim" means: it encompasses them, shelters them and protects them.
Important point: What is meant is the people of the Sunnah, not the people of innovation (bid'ah).
Grading: This narration is "sahih li-ghayrihi", but in this chain Nu'aym bin Hammad has been contradicted, and when contradicted he is not very strong.
Technical note / Defect ('illah): Nu'aym was contradicted by someone many degrees more trustworthy than him, Ya'qub bin Ibrahim bin Sa'd, who narrated it (as will come in the next hadith) from his father Ibrahim bin Sa'd, from Ibn Ishaq, from al-Zuhri; and Ibn Ishaq did not hear it from al-Zuhri, as will be explained.
وأخرجه الطبراني في "الكبير" (1544) عن يحيى بن عثمان بن صالح، عن نعيم بن حماد، بهذا الإسناد.
Reference / Source: Al-Tabarani narrated it in "al-Mu'jam al-Kabir" (1544) from Yahya bin Uthman bin Salih, from Nu'aym bin Hammad, with this chain.
وله شاهد من حديث زيد بن ثابت عند أحمد 35/ (21590)، وابن ماجه (230)، وابن حبان (67) و (680)، وإسناده صحيح.
Corroborating chains and supporting reports: It has a supporting report (shahid) from the hadith of Zayd bin Thabit in Ahmad (35/21590), Ibn Majah (230), and Ibn Hibban (67, 680), and its chain is sahih.
وآخر من حديث أنس بن مالك عند أحمد 21/ (13350)، وابن ماجه (236)، وإسناده حسن. ¤ ¤ وثالث من حديث ابن مسعود عند الترمذي (2658)، ورجاله ثقات، وهو مختصر عند أحمد 7/ (4157).
Corroborating chains and supporting reports: A second supporting report is from the hadith of Anas bin Malik in Ahmad (21/13350) and Ibn Majah (236), and its chain is hasan. A third is from the hadith of Ibn Mas'ud in al-Tirmidhi (2658), whose narrators are thiqah, and it is in abridged form in Ahmad (7/4157).
ورابع من حديث النعمان بن بشير، وسيأتي عند المصنف برقم (300)، وإسناده حسن.
Corroborating chains and supporting reports: A fourth supporting report is the hadith of al-Nu'man bin Bashir, which will come later with the author (al-Hakim) at no. (300), and its chain is hasan.
وانظر تتمة شواهده عند حديثي ابن مسعود وأنس في "مسند أحمد".
Note / Clarification: For the remaining supporting reports, see the hadiths of Ibn Mas'ud and Anas in "Musnad Ahmad".
قوله: "نضَّر اللهُ" أي: نعَّمه، ويروى بالتخفيف والتشديد من النَّضارة، وهي في الأصل: حُسْن الوجه والبريق، وإنما أراد: حسَّن خُلُقه وقَدْره، قاله ابن الأثير في "النهاية".
Note / Clarification: "Naddara Allah" means: may Allah make him flourish (grant him freshness and prosperity). It is narrated with both a light and a doubled "d", from "nadarah", whose original meaning is the beauty and radiance of the face.
Important point: Ibn al-Athir said in "al-Nihayah" that what is meant is: may Allah improve his character and standing.
وقوله: "لا يُغِلُّ" قال في "النهاية": هو من الإغلال: الخيانة في كل شيء، ويروى: "يَغِلُّ" بفتح الياء، من الغِلِّ: وهو الحقد والحسد، أي: لا يدخله حقدٌ يزيله عن الحق، وروي: "يَغِلُ" بالتخفيف، من الوُغول: الدخول في الشر. والمعنى: أنَّ هذه الخِلَال الثلاث تُستَصلح بها القلوب، فمن تمسَّك بها طَهُرَ قلبُه من الخيانة والدَّغَل والشر، و"عليهنَّ" في موضع الحال، تقديره: لا يغلُّ كائنًا عليهنَّ قلبُ مؤمن.
Note / Clarification: About "la yughillu", "al-Nihayah" says it is from "ighlal", meaning treachery in anything. It is also narrated as "yaghillu" (with a fathah on the ya'), from "ghill", meaning rancour and envy, i.e. no rancour enters him that would turn him away from the truth. It is also narrated as "yaghilu" (without doubling), from "wughul", meaning entering into evil.
General principle: The meaning is that hearts are set right by these three traits; whoever holds fast to them, his heart is purified of treachery, deceit and evil. And "'alayhinna" is in the position of a circumstantial clause (hal), meaning: the heart of a believer does not harbour rancour while holding to them.
وقوله: "تحيط من ورائهم" قال: أيضًا: أي: تحوطهم وتكنفهم وتحفظهم، يريد أهلَ السُّنة دون أهل البدعة.
Note / Clarification: "Tuhitu min wara'ihim" means: it encompasses them, shelters them and protects them.
Important point: What is meant is the people of the Sunnah, not the people of innovation (bid'ah).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 297
