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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب العلم
Book of Knowledge
هَذَا أَوَانُ يُخْتَلَسُ الْعِلْمُ مِنَ النَّاسِ ، أَوَّلُ عِلْمٍ يُرْفَعُ مِنَ النَّاسِ الْخُشُوعُ
This is the time when knowledge will be snatched from people, and the first knowledge to be taken from people is humility
Mustadrak al-Hakim — Hadith 342
اُردوEn
حدَّثَناه أبو إسحاق إبراهيم بن إسماعيل القارئ وأبو الحسن أحمد بن محمد العَنَزي، قالا: حدثنا عثمان بن سعيد الدارمي، حدثنا عبد الله بن صالح، حدثني معاوية بن صالح، عن عبد الرحمن بن جُبير بن نُفير، عن أبيه جُبير، عن أبي الدَّرداء قال: كنا مع رسول الله ﷺ فشَخَصَ ببصرِه إلى السماء، ثم قال: "هذا أوانُ يُختَلَسُ العلمُ من الناس، حتى لا يَقدِرُوا منه على شيءٍ"، قال: فقال زياد بن لَبِيد الأنصاري: يا رسول الله، وكيف يُختلَسُ منا وقد قرأْنا القرآن؟ فوالله لنَقرَأنَّه ولنُقرِئنَّه نساءَنا وأبناءَنا، فقال: "ثَكِلَتكَ أمُّك يا زياد، إني كنت لَأعدُّك من فقهاءِ أهل المدينة، هذا التوراةُ والإنجيلُ عند اليهود والنصارى، فماذا يُغْني عنهم؟! ". قال جُبير: فَلِقيتُ عُبادةَ بن الصَّامت، فقلت له: ألا تَسمَعُ ما يقول أخوك أبو الدرداء؟ وأخبرتُه بالذي قال، قال: صَدَقَ أبو الدرداء، إن شئتَ لأحدِّثُك بأول علم يُرفَعُ من الناس: الخشوعُ، يُوشِكُ أن تَدخُلَ مسجدَ الجماعة فلا ترى فيه رجلًا خاشعًا (1). هذا إسناد صحيح من حديث المِصريِّين. وفيه شاهدٌ رابع على صحة الحديث وهو عُبادة بن الصامت، ولعلَّ متوهمًا يتوهَّم أنَّ جبير بن نفير رواه مرةً عن عوف بن مالك الأشجعي، ومرةً عن أبي الدرداء، فيصيرُ به الحديث معلولًا، وليس كذلك، فإنَّ رواة الإسنادين جميعًا ثقات، وجُبير بن نُفير الحضرمي من أكابر تابعي الشام، فإذا صحَّ الحديث عنه بالإسنادين جميعًا، فقد ظَهَرَ أنه سمعه من الصحابيَّينِ جميعًا، والدليل الواضح على ما ذكرتُه أنَّ الحديث قد رُوِيَ بإسناد صحيح عن زياد بن لَبِيد الأنصاري الذي ذَكَرَ مراجعةَ رسول الله ﷺ في الحديثين:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 338 - إسناده صحيح
[التعليق - من تلخيص الذهبي] ترقيم العلميه 338 - إسناده صحيح
It is narrated from Sayyiduna Abu al-Darda' (may Allah be pleased with him) that he said: We were with the Messenger of Allah (peace and blessings be upon him); he raised his gaze towards the sky and then said: "This is the time when knowledge will be snatched away from people, until they will have no power over any of it." Sayyiduna Ziyad bin Labid al-Ansari (may Allah be pleased with him) said: O Messenger of Allah! How will knowledge be snatched away from us when we have read the Qur'an? By Allah, we will certainly read it and teach it to our women and children. He (peace and blessings be upon him) said: "O Ziyad! May your mother be bereaved of you (an Arab idiom). I used to count you among the learned men of Madinah. Look, the Torah and the Gospel are with the Jews and the Christians; so what benefit have these books been to them (when they abandoned acting on them)?" Jubayr says: Then I met Sayyiduna Ubadah bin al-Samit (may Allah be pleased with him) and said to him: Have you not heard what your brother Abu al-Darda' is saying? And I told him what he had said. Ubadah (may Allah be pleased with him) said: Abu al-Darda' has spoken the truth. If you wish, I will tell you of the first knowledge that will be taken away from people: it is khushu' (humble devotion). Soon you will enter the congregational mosque and not see even one man there with khushu'.
This is a sahih (authentic) chain from the narration of the Egyptians, and in it is a fourth shahid (supporting witness) to the authenticity of the hadith, namely Sayyiduna Ubadah bin al-Samit (may Allah be pleased with him). Someone might imagine that Jubayr bin Nufayr narrated it once from Awf bin Malik and once from Abu al-Darda', which would make the hadith defective (ma'lul), but that is not so, because the narrators of both chains are trustworthy, and Jubayr bin Nufayr is among the senior Successors of Syria. So when the hadith is authentically established from him through both chains, it is clear that he heard it from both Companions. The clear proof of this is that this same hadith is also narrated with a sahih chain from Ziyad bin Labid al-Ansari (may Allah be pleased with him), whose exchange with the Messenger of Allah (peace and blessings be upon him) is mentioned in both hadiths.
This is a sahih (authentic) chain from the narration of the Egyptians, and in it is a fourth shahid (supporting witness) to the authenticity of the hadith, namely Sayyiduna Ubadah bin al-Samit (may Allah be pleased with him). Someone might imagine that Jubayr bin Nufayr narrated it once from Awf bin Malik and once from Abu al-Darda', which would make the hadith defective (ma'lul), but that is not so, because the narrators of both chains are trustworthy, and Jubayr bin Nufayr is among the senior Successors of Syria. So when the hadith is authentically established from him through both chains, it is clear that he heard it from both Companions. The clear proof of this is that this same hadith is also narrated with a sahih chain from Ziyad bin Labid al-Ansari (may Allah be pleased with him), whose exchange with the Messenger of Allah (peace and blessings be upon him) is mentioned in both hadiths.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) المحفوظ ما قبله من حديث عوف بن مالك، عبد الله بن صالح - وهو كاتب الليث - في حفظه شيء، تقع له في رواياته أخطاء وأوهام، وهذا منها.
Technical note / Defect ('illah): The "mahfuz" (preserved, correct) narration is the one that passed before it from the hadith of Awf bin Malik (may Allah be pleased with him). Abd Allah bin Salih (the scribe of Imam al-Layth) had some weakness in memory, because of which errors and awham (mistakes) occur in his narrations, and this narration is one of those mistakes.
وأخرجه الترمذي (2653) من عبد الله بن الرحمن - وهو الدارمي - عن عبد الله بن صالح، بهذا الإسناد. وقال: حديث حسن.
Reference / Source: Imam al-Tirmidhi narrated it in (2653) via Imam Abd Allah bin Abd al-Rahman al-Darimi from Abd Allah bin Salih with this same chain.
Grading: Imam al-Tirmidhi declared this narration "hasan".
Technical note / Defect ('illah): The "mahfuz" (preserved, correct) narration is the one that passed before it from the hadith of Awf bin Malik (may Allah be pleased with him). Abd Allah bin Salih (the scribe of Imam al-Layth) had some weakness in memory, because of which errors and awham (mistakes) occur in his narrations, and this narration is one of those mistakes.
وأخرجه الترمذي (2653) من عبد الله بن الرحمن - وهو الدارمي - عن عبد الله بن صالح، بهذا الإسناد. وقال: حديث حسن.
Reference / Source: Imam al-Tirmidhi narrated it in (2653) via Imam Abd Allah bin Abd al-Rahman al-Darimi from Abd Allah bin Salih with this same chain.
Grading: Imam al-Tirmidhi declared this narration "hasan".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 342
