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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الإيمان
Book of Faith
لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ وَلَا الْفَاحِشِ وَلَا الْبَذِيِّ
The believer is not a slanderer, nor a curser, nor obscene, nor foul-mouthed
Mustadrak al-Hakim — Hadith 32
اُردوEn
حدثنا أبو محمد دَعْلَج بن أحمد السِّجْزي ببغداد، حدثنا محمد بن علي بن زيد (3) الصائغ، حدثنا سعيد بن منصور، حدثنا يعقوب بن عبد الرحمن وعبد العزيز ابن محمد، عن عمرو مولى المطَّلِب، عن المطَّلِب، عن أبي موسى الأَشعَري، أنَّ رسول الله ﷺ قال: مَن عَمِلَ سيئةً فكَرِهَها حين يعملُ، وعَمِلَ حسنةً فسُرَّ بها، فهو مؤمنٌ" (1). قد احتجَّا برُوَاة هذا الحديث عن آخرهم (2)، وهو صحيح على شرطهما، ولم يُخرجاه، إنما خرَّجا (3) في خطبة عمر بن الخطاب "ومَن سَرَّته حَسَنتُه، وساءته سيِّئتُه، فهو مؤمنٌ". وله شاهد بهذا اللفظ:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 32 - على شرطهما
[التعليق - من تلخيص الذهبي] ترقيم العلميه 32 - على شرطهما
It is narrated from Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Whoever commits an evil deed and dislikes it while doing it, and does a good deed and is pleased by it, is a believer."
Both of them (Imam Bukhari and Muslim) used all the narrators of this hadith as evidence, and it is sahih on their condition, but they did not record it. They only narrated these words in the sermon of Sayyiduna Umar bin al-Khattab (may Allah be pleased with him): "Whoever is pleased by his good deed and saddened by his evil deed is a believer." There is also a corroborating narration (shahid) for it with these words.
Both of them (Imam Bukhari and Muslim) used all the narrators of this hadith as evidence, and it is sahih on their condition, but they did not record it. They only narrated these words in the sermon of Sayyiduna Umar bin al-Khattab (may Allah be pleased with him): "Whoever is pleased by his good deed and saddened by his evil deed is a believer." There is also a corroborating narration (shahid) for it with these words.
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) تحرَّف في (ص) إلى: يزيد.
Technical note / Defect ('illah): (3) In manuscript (S) this name was distorted into "Yazid".
(1) صحيح لغيره، وهذا إسناد لا بأس برجاله إلَّا أنه منقطع، المطَّلب - وهو ابن عبد الله بن المطلب بن حَنطَب - لم يدرك أبا موسى الأشعري. وسيأتي مكررًا برقم (178).
Grading: (1) It is "sahih li-ghayrihi" (sahih due to supporting evidence), and there is no harm in the narrators of this chain, except that it is "munqati'" (broken).
Technical note / Defect ('illah): Al-Muttalib — who is Ibn Abd Allah bin al-Muttalib bin Hantab — did not live in the time of Abu Musa al-Ash'ari (may Allah be pleased with him). This narration will come again at number (178).
وأخرجه أحمد 2/ (19565) عن قتيبة بن سعيد، عن عبد العزيز بن محمد - وهو الدَّرَاوَرْدي - بهذا الإسناد.
Reference / Source: Ahmad (vol. 2/ no. 19565) narrated it from Qutaybah bin Sa'id, from Abd al-'Aziz bin Muhammad — who is al-Darawardi — with this same chain.
وله شاهد من حديث عمر بن الخطاب عند أحمد 1/ (114)، والترمذي (2165)، والنسائي (9181)، وإسناده صحيح. وسيأتي عند المصنف برقم (392).
Corroborating chains and supporting reports: It has a supporting report from the hadith of 'Umar bin al-Khattab, found in Ahmad (1/ 114), al-Tirmidhi (2165) and al-Nasa'i (9181), and its chain is "sahih". It will come with the author at (392).
وآخر عن عامر بن ربيعة عند أحمد 24/ (15696)، وإسناده ضعيف.
Corroborating chains and supporting reports: A second supporting report is from 'Amir bin Rabi'ah (may Allah be pleased with him), found in Ahmad (24/ 15696), and its chain is "da'if" (weak).
وثالث عن أبي أمامة، وهو الحديث التالي.
Corroborating chains and supporting reports: And a third supporting report is from Abu Umamah (may Allah be pleased with him), and it is the next hadith.
(2) كذا قال، وهو ذهول، فإنَّ المطَّلب لم يرويا له شيئًا.
Technical note / Defect ('illah): (2) So (the author) said, and it is an "oversight" on his part, because (the two Shaykhs) did not narrate anything from the narrator "al-Muttalib".
(3) كذا وقع للحاكم هنا، وهو ذهول فإنَّ الشيخين لم يخرجا حديث عمر، وقد نصَّ الحاكم نفسه على ذلك فيما سيأتي عند الحديثين (178) و (392).
Technical note / Defect ('illah): (3) This is how it occurred for al-Hakim here, and it is an oversight on his part, because the two Shaykhs (al-Bukhari and Muslim) did not record the hadith of 'Umar. Al-Hakim himself stated this explicitly later at hadiths (178) and (392).
Technical note / Defect ('illah): (3) In manuscript (S) this name was distorted into "Yazid".
(1) صحيح لغيره، وهذا إسناد لا بأس برجاله إلَّا أنه منقطع، المطَّلب - وهو ابن عبد الله بن المطلب بن حَنطَب - لم يدرك أبا موسى الأشعري. وسيأتي مكررًا برقم (178).
Grading: (1) It is "sahih li-ghayrihi" (sahih due to supporting evidence), and there is no harm in the narrators of this chain, except that it is "munqati'" (broken).
Technical note / Defect ('illah): Al-Muttalib — who is Ibn Abd Allah bin al-Muttalib bin Hantab — did not live in the time of Abu Musa al-Ash'ari (may Allah be pleased with him). This narration will come again at number (178).
وأخرجه أحمد 2/ (19565) عن قتيبة بن سعيد، عن عبد العزيز بن محمد - وهو الدَّرَاوَرْدي - بهذا الإسناد.
Reference / Source: Ahmad (vol. 2/ no. 19565) narrated it from Qutaybah bin Sa'id, from Abd al-'Aziz bin Muhammad — who is al-Darawardi — with this same chain.
وله شاهد من حديث عمر بن الخطاب عند أحمد 1/ (114)، والترمذي (2165)، والنسائي (9181)، وإسناده صحيح. وسيأتي عند المصنف برقم (392).
Corroborating chains and supporting reports: It has a supporting report from the hadith of 'Umar bin al-Khattab, found in Ahmad (1/ 114), al-Tirmidhi (2165) and al-Nasa'i (9181), and its chain is "sahih". It will come with the author at (392).
وآخر عن عامر بن ربيعة عند أحمد 24/ (15696)، وإسناده ضعيف.
Corroborating chains and supporting reports: A second supporting report is from 'Amir bin Rabi'ah (may Allah be pleased with him), found in Ahmad (24/ 15696), and its chain is "da'if" (weak).
وثالث عن أبي أمامة، وهو الحديث التالي.
Corroborating chains and supporting reports: And a third supporting report is from Abu Umamah (may Allah be pleased with him), and it is the next hadith.
(2) كذا قال، وهو ذهول، فإنَّ المطَّلب لم يرويا له شيئًا.
Technical note / Defect ('illah): (2) So (the author) said, and it is an "oversight" on his part, because (the two Shaykhs) did not narrate anything from the narrator "al-Muttalib".
(3) كذا وقع للحاكم هنا، وهو ذهول فإنَّ الشيخين لم يخرجا حديث عمر، وقد نصَّ الحاكم نفسه على ذلك فيما سيأتي عند الحديثين (178) و (392).
Technical note / Defect ('illah): (3) This is how it occurred for al-Hakim here, and it is an oversight on his part, because the two Shaykhs (al-Bukhari and Muslim) did not record the hadith of 'Umar. Al-Hakim himself stated this explicitly later at hadiths (178) and (392).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 32
