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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
أُحِلَّتْ أَشْيَاءُ وَحُرِّمَتْ أَشْيَاءُ وَمَا سَكَتَ عَنْهُ فَهُوَ عَفْوٌ
Some things were made lawful, some unlawful, and what He was silent about is pardoned
Mustadrak al-Hakim — Hadith 3275
اُردوEn
حدثنا علي بن حَمْشاذ العَدْل، حدثنا بِشْر بن موسى، حدثنا عبد الله بن الزُّبير الحُمَيدي، حدثنا سفيان، حدثنا عمرو بن دينار قال: قلت لجابر بن زيد (1): إنهم يَزعُمون أنَّ رسول الله ﷺ نهى عن لحوم الحُمُر الأهلية زمنَ خيبر، قال: قد كان يقول ذلك الحَكَمُ بن عمرو عن رسول الله ﷺ، ولكن أَبَي ذلك البحرُ -يعني ابنَ عبَّاس- وقرأ ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا﴾ الآيةَ [الأنعام: 145]. وقد كان أهلُ الجاهلية يتركون أشياءَ تقذُّرًا، فأنزل الله ﷿ في كتابه وبيَّن حلالَه وحرامَه، فما أَحلَّ فهو حلال، وما حرَّم فهو حرام، وما سَكَتَ عنه فهو عَفْوٌ؛ ثم تلا هذه الآية: ﴿قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا أَوْ لَحْمَ خِنْزِيرٍ﴾ (2).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه بهذه السياقة.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3236 - على شرط البخاري ومسلم.
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه بهذه السياقة.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3236 - على شرط البخاري ومسلم.
It is narrated from Amr bin Dinar that he said: I said to Jabir bin Zayd: "People claim that the Messenger of Allah (peace and blessings be upon him) forbade the meat of domestic donkeys at the time of the Battle of Khaybar." He replied: "Al-Hakam bin Amr used to say that the Messenger of Allah (peace and blessings be upon him) said so, but the ocean (of knowledge) (Sayyiduna Ibn Abbas (may Allah be pleased with them both)) rejected that and recited this verse: 'Say: I do not find in what has been revealed to me anything forbidden to one who eats it' [Surah al-An'am: 145]." (Sayyiduna Ibn Abbas used to say that) the people of the days of ignorance would leave certain things merely out of disgust, so Allah, the Mighty and Majestic, revealed His Book and made clear in it what is lawful and what is unlawful. So whatever Allah made lawful is lawful, whatever He made unlawful is unlawful, and whatever He remained silent about is pardoned. Then he recited this whole verse: "Say: I do not find in what has been revealed to me anything forbidden to one who eats it, unless it be carrion, or blood poured forth, or the flesh of swine."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with this wording.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with this wording.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في النسخ الخطية: لجابر بن عبد الله، وهو تحريف، وجاء على الصواب كما أثبتناه في "السنن الكبرى" للبيهقي 9/ 330 حيث رواه عن المصنف بإسناده ومتنه، وهو كذلك في "مسند الحميدي" (859)، وكذا عند البخاري (5529) من روايته عن علي بن المديني عن سفيان: وهو ابن عيينة، وجابر بن زيد: هذا هو أبو الشعثاء البصري، أحد كبار تلامذة ابن عباس.
Note / Clarification: In the manuscripts it is "لجابر بن عبد الله", which is a corruption. The correct reading is what we have put in the text, as it came in al-Bayhaqi's "al-Sunan al-Kubra" (9/ 330) (where he narrated it from the author (al-Hakim) with his chain and text); it is likewise in "Musnad al-Humaydi" (859), and likewise in al-Bukhari (5529) in his narration from Ali bin al-Madini, from Sufyan (Ibn Uyaynah). This Jabir bin Zayd is Abu al-Sha'tha' al-Basri, one of the senior students of Ibn Abbas.
(2) إسناده صحيح.
Grading: Its chain is sahih.
وأخرج الشطر الأول منه أحمد 29/ (17861)، والبخاري (5529) من طريق سفيان بن عيينة، بهذا الإسناد.
Reference / Source: Ahmad recorded the first part of it (29/ (17861)) and al-Bukhari (5529) by way of Sufyan bin Uyaynah with this chain.
وأخرجه كذلك أبو داود (3808) من طريق ابن جريج، عن عمرو بن دينار، به. وسيأتي عند المصنف برقم (6415) من طريق حماد بن زيد عن عمرو بن دينار.
Reference / Source: Likewise Abu Dawud recorded it (3808) by way of Ibn Jurayj, from Amr bin Dinar, with the same chain.
Details of the narration: It will come with the author (al-Hakim) at no. (6415) by way of Hammad bin Zayd, from Amr bin Dinar.
والشطر الثاني منه -وهو قوله: قد كان أهل الجاهلية … إلخ- سيأتي عند المصنف برقم (7291) من طريق محمد بن شريك عن عمرو بن دينار، وفيه بيانُ أنه من قول ابن عباس رواه عنه أبو الشعثاء.
Details of the narration: The second part of it (which is his words: "The people of the Jahiliyyah used to..." etc.) will come with the author at no. (7291) by way of Muhammad bin Sharik, from Amr bin Dinar, and in it it is made clear that it is a statement of Ibn Abbas, narrated from him by Abu al-Sha'tha'.
قلنا: الذي كان يأباه ابنُ عبَّاس ﵄ فيما يُروى من النهي عن لحوم الحمر الأهلية هو أنها محرَّمة لذاتها، فقد كان يتردَّد في سبب النهي كما روى البخاري في "صحيحه" (4227) من طريق الشعبي عنه قال: لا أدري أَنَهى عنه رسول الله ﷺ -أي: عن لحم الحُمر الأهليَّة يوم خيبر- من أجل أنه كان حَمُولةَ الناس فكره أن تذهب حمولتُهم، أو حرَّمه؟! وإلّا فالنهي عن لحومها قد جاء مرويًا عن عشرة من الصحابة غير الحكم أو أكثر، وكلها أحاديث صحيحة أخرجها الشيخان وغيرهما، وقد أزال هذا التردُّدَ الذي وقع لابن عبَّاس حديثُ أنس بن مالك عند البخاري (4198) و (5528) حيث جاء فيه مرفوعًا: "فإنها رِجْس"، وكذا الأمر بغسل الإناء من أثرها في حديث سلمة بن الأكوع عند البخاري أيضًا (4196)، وهذا حكم المتنجِّس، فيستفاد من هذين الحديثين تحريم أكلها، وهما دالَّان على تحريمها لعينها لا لمعنًى آخر، كما قال غير واحد من أهل العلم فيما نقله الحافظ ابن حجر في "الفتح" 17/ 116، وانظر بقية كلامه هناك في الردِّ على الاستدلال بآية الأنعام.
Note / Clarification: We say: What Ibn Abbas (may Allah be pleased with them both) rejected, regarding what is narrated about the prohibition of the meat of domestic donkeys, is that it is forbidden in itself, because he was uncertain about the reason for the prohibition, as al-Bukhari narrated in his "Sahih" (4227) by way of al-Sha'bi from him, that he said: "I do not know whether the Messenger of Allah (peace and blessings be upon him) forbade it (that is, the meat of domestic donkeys on the day of Khaybar) because they were the people's beasts of burden and he disliked that their beasts of burden should be lost, or whether he made it unlawful?!" Otherwise, the prohibition of their meat has been narrated from ten Companions besides al-Hakam, or more, and all of them are sahih hadiths recorded by the two Shaykhs (al-Bukhari and Muslim) and others. This uncertainty that Ibn Abbas had was removed by the hadith of Anas bin Malik (may Allah be pleased with him) with al-Bukhari (4198) and (5528), in which it came as marfu': "For it is rijs (filth)". Likewise, the command to wash the vessels of their traces in the hadith of Salamah bin al-Akwa' (may Allah be pleased with him), also with al-Bukhari (4196), and this is the ruling for something made impure. So from these two hadiths the prohibition of eating them is derived, and both indicate that they are forbidden in themselves, not for some other reason, as more than one of the scholars said (as al-Hafiz Ibn Hajar reported in "al-Fath" 17/ 116). See the rest of his words there in refutation of using the verse of al-An'am as evidence.
Note / Clarification: In the manuscripts it is "لجابر بن عبد الله", which is a corruption. The correct reading is what we have put in the text, as it came in al-Bayhaqi's "al-Sunan al-Kubra" (9/ 330) (where he narrated it from the author (al-Hakim) with his chain and text); it is likewise in "Musnad al-Humaydi" (859), and likewise in al-Bukhari (5529) in his narration from Ali bin al-Madini, from Sufyan (Ibn Uyaynah). This Jabir bin Zayd is Abu al-Sha'tha' al-Basri, one of the senior students of Ibn Abbas.
(2) إسناده صحيح.
Grading: Its chain is sahih.
وأخرج الشطر الأول منه أحمد 29/ (17861)، والبخاري (5529) من طريق سفيان بن عيينة، بهذا الإسناد.
Reference / Source: Ahmad recorded the first part of it (29/ (17861)) and al-Bukhari (5529) by way of Sufyan bin Uyaynah with this chain.
وأخرجه كذلك أبو داود (3808) من طريق ابن جريج، عن عمرو بن دينار، به. وسيأتي عند المصنف برقم (6415) من طريق حماد بن زيد عن عمرو بن دينار.
Reference / Source: Likewise Abu Dawud recorded it (3808) by way of Ibn Jurayj, from Amr bin Dinar, with the same chain.
Details of the narration: It will come with the author (al-Hakim) at no. (6415) by way of Hammad bin Zayd, from Amr bin Dinar.
والشطر الثاني منه -وهو قوله: قد كان أهل الجاهلية … إلخ- سيأتي عند المصنف برقم (7291) من طريق محمد بن شريك عن عمرو بن دينار، وفيه بيانُ أنه من قول ابن عباس رواه عنه أبو الشعثاء.
Details of the narration: The second part of it (which is his words: "The people of the Jahiliyyah used to..." etc.) will come with the author at no. (7291) by way of Muhammad bin Sharik, from Amr bin Dinar, and in it it is made clear that it is a statement of Ibn Abbas, narrated from him by Abu al-Sha'tha'.
قلنا: الذي كان يأباه ابنُ عبَّاس ﵄ فيما يُروى من النهي عن لحوم الحمر الأهلية هو أنها محرَّمة لذاتها، فقد كان يتردَّد في سبب النهي كما روى البخاري في "صحيحه" (4227) من طريق الشعبي عنه قال: لا أدري أَنَهى عنه رسول الله ﷺ -أي: عن لحم الحُمر الأهليَّة يوم خيبر- من أجل أنه كان حَمُولةَ الناس فكره أن تذهب حمولتُهم، أو حرَّمه؟! وإلّا فالنهي عن لحومها قد جاء مرويًا عن عشرة من الصحابة غير الحكم أو أكثر، وكلها أحاديث صحيحة أخرجها الشيخان وغيرهما، وقد أزال هذا التردُّدَ الذي وقع لابن عبَّاس حديثُ أنس بن مالك عند البخاري (4198) و (5528) حيث جاء فيه مرفوعًا: "فإنها رِجْس"، وكذا الأمر بغسل الإناء من أثرها في حديث سلمة بن الأكوع عند البخاري أيضًا (4196)، وهذا حكم المتنجِّس، فيستفاد من هذين الحديثين تحريم أكلها، وهما دالَّان على تحريمها لعينها لا لمعنًى آخر، كما قال غير واحد من أهل العلم فيما نقله الحافظ ابن حجر في "الفتح" 17/ 116، وانظر بقية كلامه هناك في الردِّ على الاستدلال بآية الأنعام.
Note / Clarification: We say: What Ibn Abbas (may Allah be pleased with them both) rejected, regarding what is narrated about the prohibition of the meat of domestic donkeys, is that it is forbidden in itself, because he was uncertain about the reason for the prohibition, as al-Bukhari narrated in his "Sahih" (4227) by way of al-Sha'bi from him, that he said: "I do not know whether the Messenger of Allah (peace and blessings be upon him) forbade it (that is, the meat of domestic donkeys on the day of Khaybar) because they were the people's beasts of burden and he disliked that their beasts of burden should be lost, or whether he made it unlawful?!" Otherwise, the prohibition of their meat has been narrated from ten Companions besides al-Hakam, or more, and all of them are sahih hadiths recorded by the two Shaykhs (al-Bukhari and Muslim) and others. This uncertainty that Ibn Abbas had was removed by the hadith of Anas bin Malik (may Allah be pleased with him) with al-Bukhari (4198) and (5528), in which it came as marfu': "For it is rijs (filth)". Likewise, the command to wash the vessels of their traces in the hadith of Salamah bin al-Akwa' (may Allah be pleased with him), also with al-Bukhari (4196), and this is the ruling for something made impure. So from these two hadiths the prohibition of eating them is derived, and both indicate that they are forbidden in themselves, not for some other reason, as more than one of the scholars said (as al-Hafiz Ibn Hajar reported in "al-Fath" 17/ 116). See the rest of his words there in refutation of using the verse of al-An'am as evidence.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3275
