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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التفسير
Book of Tafsir
تَطْبِيقُ ابْنِ عَبَّاسٍ بَيْنَ بَعْضِ الْآيِ
Ibn Abbas (may Allah be pleased with him) reconciling certain verses
Mustadrak al-Hakim — Hadith 3563
اُردوEn
أخبرنا أبو زكريا يحيى بن محمد العَنبَري، حدثنا محمد بن عبد السلام، حدثنا إسحاق بن إبراهيم، أخبرنا جَرِير عن منصور، حدثني سعيد بن جُبَير قال: أمَرَني عبد الرحمن بن أبْزَى أن أسألَ ابنَ عبَّاس عن هاتين الآيتين ما أمُرهما: التي في سورة الفرقان: ﴿وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ﴾ [الفرقان: 68]، والتي في سورة النِّساء: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ﴾ الآية [النساء: 93]، قال: فسألتُ ابنَ عبّاس عن ذلك، قال: لما أُنزِلَ التي في سورة الفرقان قال مُشرِكو أهلِ مكة: فقد قتلنا النفسَ التي حَرَّم اللهُ بغير الحق، ودَعَوْنا مع الله إلهًا آخرَ وأَتَينا الفواحشَ، قال: فنزلت: ﴿إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا﴾ الآية [الفرقان: 70]، قال: فهؤلاءِ لأولئك، قال: وأمَّا التي في سورة النساء: ﴿وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا﴾ الآية [النساء: 93]، فهو الرجلُ الذي قد عَرَفَ الإسلامَ وعَمِلَ عملَ الإسلام ثم قَتَلَ مؤمنًا متعمِّدًا، فجزاؤُه جهنَّمُ لا توبةَ له. قال: فذكرتُ ذلك لمجاهدٍ، فقال: إلَّا مَن نَدِم (2). صحيح على شرط الشيخين، ولم يُخرجاه (1)!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3521 - على شرط البخاري ومسلم
[التعليق - من تلخيص الذهبي] ترقيم العلميه 3521 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both). Sa'id bin Jubayr says: Abd al-Rahman bin Abza instructed me to ask Ibn Abbas (may Allah be pleased with them both) about these two verses, what their ruling is: one that is in Surah al-Furqan, "And those who do not invoke another deity along with Allah, nor kill the soul which Allah has made sacred except by right" [Surah al-Furqan: 68], and the other that is in Surah al-Nisa, "And whoever kills a believer intentionally, his recompense is Hell" [Surah al-Nisa: 93]. He said: I asked Ibn Abbas (may Allah be pleased with them both) about this, and he said: When the verse of Surah al-Furqan was revealed, the polytheists of Makkah began to say: "We have killed souls which Allah had made sacred, we have invoked other deities along with Allah, and we have committed indecencies as well (so what will become of us?)." Then this verse was revealed: "Except the one who repents, believes and does righteous deeds" [Surah al-Furqan: 70]. So this (room for repentance) was for those people. But as for the verse of Surah al-Nisa, "And whoever kills a believer intentionally," it concerns the man who has come to know Islam and acts upon the teachings of Islam, and then kills a believer intentionally; his recompense is Hell and there is no repentance for him. Sa'id bin Jubayr says: I mentioned this to Imam Mujahid (may Allah have mercy on him), and he said: "Except the one who (sincerely) regrets."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) إسناده صحيح. إسحاق بن إبراهيم: هو ابن راهويه وجرير: هو ابن عبد الحميد، ومنصور: هو ابن المعتمر. وأخرجه البخاري (3855) عن عثمان بن أبي شيبة، وأبو داود (4273) عن يوسف بن موسى، كلاهما عن جرير بهذا الإسناد - وفيه عندهما عن جرير أنَّ منصورًا قال: حدثني سعيد بن جبير، أو قال: حدثني الحكم عن سعيد.
Grading: Its chain is sahih.
Note / Clarification: Ishaq bin Ibrahim is Ibn Rahawayh, Jarir is Ibn Abd al-Hamid, and Mansur is Ibn al-Mu'tamir.
Reference / Source: It was recorded by al-Bukhari (3855) from Uthman bin Abi Shaybah, and by Abu Dawud (4273) from Yusuf bin Musa, both from Jarir, with this chain. In the narration from Jarir with both of them, Mansur said: Sa'id bin Jubayr narrated to me, or he said: al-Hakam narrated to me from Sa'id.
وأخرجه بنحوه مختصرًا البخاري (4764) و (4766)، ومسلم (3023) (18)، والنسائي (3451) و (11049) و (11307) من طريق شعبة، والبخاري (4765)، ومسلم (3023) (19) من طريق شيبان النحوي، كلاهما عن منصور، به - إلَّا أنَّ شيبان لم يذكر آخره فيمن يقتل مؤمنًا متعمدًا.
Reference / Source: It was recorded in abridged form by al-Bukhari (4764, 4766), Muslim (3023-18) and al-Nasa'i (3451, 11049, 11307) through Shu'bah, and by al-Bukhari (4765) and Muslim (3023-19) through Shayban al-Nahwi, both from Mansur, with this chain, except that Shayban did not mention its ending about "the one who kills a believer intentionally".
وأخرجه بنحوه البخاري (4590) و (4762) و (4763)، ومسلم (3023) (16 - 17) و (20)، وأبو داود (4275)، والنسائي (3449) و (3450) و (3452) و (11050) و (11306) من طرق عن سعيد بن جبير، به - بعضهم يذكر أوله وبعضهم آخره.
Reference / Source: It was recorded in a similar form by al-Bukhari (4590, 4762, 4763), Muslim (3023) (16-17) and (20), Abu Dawud (4275), and al-Nasa'i (3449), (3450), (3452), (11050) and (11306), through various routes from Sa'id bin Jubayr; some of them mention its first part and some its last.
وأخرج معناه فيمن قتل مؤمنًا متعمدًا: أحمد (3/ 1941)، وابن ماجه (2621)، والنسائي (3448) من طريق سالم بن أبي الجعد، والترمذي (3029)، والنسائي (3454) من طريق عمرو بن دينار، كلاهما عن ابن عبَّاس.
Reference / Source: Its meaning, concerning the one who kills a believer intentionally, was recorded by Ahmad (3/ 1941), Ibn Majah (2621) and al-Nasa'i (3448) through Salim bin Abi al-Ja'd, and by al-Tirmidhi (3029) and al-Nasa'i (3454) through Amr bin Dinar, both from Ibn Abbas.
قال الحافظ ابن حجر في "فتح الباري" 14/ 12 - 13: وقول ابن عبَّاس بأنَّ المؤمن إذا قتل مؤمنًا متعمدًا لا توبة له، مشهور عنه … وجاء على وَفْق ما ذهب إليه ابن عبَّاس في ذلك أحاديثُ كثيرة، منها ما أخرجه أحمد (6907) والنسائي (3984) من طريق أبي إدريس الخولاني عن معاوية: سمعت رسول الله ﷺ يقول: "كلُّ ذنبٍ عسى الله أن يغفره إلَّا الرجلَ يموت كافرًا، والرجلَ يقتل مؤمنًا متعمدًا". وقد حَمَلَ جمهور السلف وجميع أهل السنة ما ورد من ذلك على التغليظ، وصحَّحوا توبةَ القاتل كغيره، وقالوا: معنى قوله ﴿فَجَزَاؤُهُ جَهَنَّمُ﴾ أي: إن شاء الله أن يجازيَه، تمسكًا بقوله تعالى في سورة النساء أيضًا: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: 48].
General principle: Al-Hafiz Ibn Hajar says in "Fath al-Bari" (14/ 12-13): Ibn Abbas's statement that "when a believer kills a believer intentionally, there is no repentance for him" is well known from him. And many hadiths have come in agreement with his position, such as what is in Ahmad (6907) and al-Nasa'i (3984) from Mu'awiyah (may Allah be pleased with him): "Every sin, it may be that Allah will forgive it, except the man who dies a disbeliever, or the man who kills a believer intentionally."
Important point: However, the majority of the Salaf and all of Ahl al-Sunnah interpreted these narrations as "taghliz" (stern warning and deterrence), and held the repentance of the killer to be valid. They say the meaning of the verse ﴿فَجَزَاؤُهُ جَهَنَّمُ﴾ (his recompense is Hell) is: if Allah wills to recompense him (then this is the recompense). Their proof is verse (48) of Surat al-Nisa': ﴿Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills﴾.
ومن الحجَّة في ذلك حديثُ الإسرائيلي الذي قتل تسعة وتسعين نفسًا، ثم أتى تمام المئة فقال له: لا توبةَ لك، فقتله فأكملَ به مئةً، ثم جاء آخرَ فقال: ومن يَحُول بينك وبين التوبة، الحديث، وهو مشهور … وإذا ثبت ذلك لمن قَبْلَ هذه الأمّة، فمثلُه لهم أولى لما خفَّفَ الله عنهم من الأثقال التي كانت على من قبلهم.
General principle: Also a proof in this is the well-known "hadith of the Israelite" who killed ninety-nine people, then went to the hundredth (a worshipper), who told him there was no repentance for him, so he killed him too and completed a hundred. Then he went to a scholar, who said: Who can stand between you and repentance? (The full hadith.)
Important point: When this is established for the people before this Ummah, then it is established all the more for this Ummah, because Allah has lightened for them the burdens that were upon the previous nations.
(1) قد ذهل الحاكم باستدراكه هذا الحديث على الشيخين، فإنه عندهما كما سبق.
Note / Clarification: Al-Hakim committed an "oversight" (dhuhul) in including this hadith as a supplement (istidrak) to the two Shaykhs (al-Bukhari and Muslim), because this hadith is found with both of them, as has passed.
Grading: Its chain is sahih.
Note / Clarification: Ishaq bin Ibrahim is Ibn Rahawayh, Jarir is Ibn Abd al-Hamid, and Mansur is Ibn al-Mu'tamir.
Reference / Source: It was recorded by al-Bukhari (3855) from Uthman bin Abi Shaybah, and by Abu Dawud (4273) from Yusuf bin Musa, both from Jarir, with this chain. In the narration from Jarir with both of them, Mansur said: Sa'id bin Jubayr narrated to me, or he said: al-Hakam narrated to me from Sa'id.
وأخرجه بنحوه مختصرًا البخاري (4764) و (4766)، ومسلم (3023) (18)، والنسائي (3451) و (11049) و (11307) من طريق شعبة، والبخاري (4765)، ومسلم (3023) (19) من طريق شيبان النحوي، كلاهما عن منصور، به - إلَّا أنَّ شيبان لم يذكر آخره فيمن يقتل مؤمنًا متعمدًا.
Reference / Source: It was recorded in abridged form by al-Bukhari (4764, 4766), Muslim (3023-18) and al-Nasa'i (3451, 11049, 11307) through Shu'bah, and by al-Bukhari (4765) and Muslim (3023-19) through Shayban al-Nahwi, both from Mansur, with this chain, except that Shayban did not mention its ending about "the one who kills a believer intentionally".
وأخرجه بنحوه البخاري (4590) و (4762) و (4763)، ومسلم (3023) (16 - 17) و (20)، وأبو داود (4275)، والنسائي (3449) و (3450) و (3452) و (11050) و (11306) من طرق عن سعيد بن جبير، به - بعضهم يذكر أوله وبعضهم آخره.
Reference / Source: It was recorded in a similar form by al-Bukhari (4590, 4762, 4763), Muslim (3023) (16-17) and (20), Abu Dawud (4275), and al-Nasa'i (3449), (3450), (3452), (11050) and (11306), through various routes from Sa'id bin Jubayr; some of them mention its first part and some its last.
وأخرج معناه فيمن قتل مؤمنًا متعمدًا: أحمد (3/ 1941)، وابن ماجه (2621)، والنسائي (3448) من طريق سالم بن أبي الجعد، والترمذي (3029)، والنسائي (3454) من طريق عمرو بن دينار، كلاهما عن ابن عبَّاس.
Reference / Source: Its meaning, concerning the one who kills a believer intentionally, was recorded by Ahmad (3/ 1941), Ibn Majah (2621) and al-Nasa'i (3448) through Salim bin Abi al-Ja'd, and by al-Tirmidhi (3029) and al-Nasa'i (3454) through Amr bin Dinar, both from Ibn Abbas.
قال الحافظ ابن حجر في "فتح الباري" 14/ 12 - 13: وقول ابن عبَّاس بأنَّ المؤمن إذا قتل مؤمنًا متعمدًا لا توبة له، مشهور عنه … وجاء على وَفْق ما ذهب إليه ابن عبَّاس في ذلك أحاديثُ كثيرة، منها ما أخرجه أحمد (6907) والنسائي (3984) من طريق أبي إدريس الخولاني عن معاوية: سمعت رسول الله ﷺ يقول: "كلُّ ذنبٍ عسى الله أن يغفره إلَّا الرجلَ يموت كافرًا، والرجلَ يقتل مؤمنًا متعمدًا". وقد حَمَلَ جمهور السلف وجميع أهل السنة ما ورد من ذلك على التغليظ، وصحَّحوا توبةَ القاتل كغيره، وقالوا: معنى قوله ﴿فَجَزَاؤُهُ جَهَنَّمُ﴾ أي: إن شاء الله أن يجازيَه، تمسكًا بقوله تعالى في سورة النساء أيضًا: ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ﴾ [النساء: 48].
General principle: Al-Hafiz Ibn Hajar says in "Fath al-Bari" (14/ 12-13): Ibn Abbas's statement that "when a believer kills a believer intentionally, there is no repentance for him" is well known from him. And many hadiths have come in agreement with his position, such as what is in Ahmad (6907) and al-Nasa'i (3984) from Mu'awiyah (may Allah be pleased with him): "Every sin, it may be that Allah will forgive it, except the man who dies a disbeliever, or the man who kills a believer intentionally."
Important point: However, the majority of the Salaf and all of Ahl al-Sunnah interpreted these narrations as "taghliz" (stern warning and deterrence), and held the repentance of the killer to be valid. They say the meaning of the verse ﴿فَجَزَاؤُهُ جَهَنَّمُ﴾ (his recompense is Hell) is: if Allah wills to recompense him (then this is the recompense). Their proof is verse (48) of Surat al-Nisa': ﴿Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills﴾.
ومن الحجَّة في ذلك حديثُ الإسرائيلي الذي قتل تسعة وتسعين نفسًا، ثم أتى تمام المئة فقال له: لا توبةَ لك، فقتله فأكملَ به مئةً، ثم جاء آخرَ فقال: ومن يَحُول بينك وبين التوبة، الحديث، وهو مشهور … وإذا ثبت ذلك لمن قَبْلَ هذه الأمّة، فمثلُه لهم أولى لما خفَّفَ الله عنهم من الأثقال التي كانت على من قبلهم.
General principle: Also a proof in this is the well-known "hadith of the Israelite" who killed ninety-nine people, then went to the hundredth (a worshipper), who told him there was no repentance for him, so he killed him too and completed a hundred. Then he went to a scholar, who said: Who can stand between you and repentance? (The full hadith.)
Important point: When this is established for the people before this Ummah, then it is established all the more for this Ummah, because Allah has lightened for them the burdens that were upon the previous nations.
(1) قد ذهل الحاكم باستدراكه هذا الحديث على الشيخين، فإنه عندهما كما سبق.
Note / Clarification: Al-Hakim committed an "oversight" (dhuhul) in including this hadith as a supplement (istidrak) to the two Shaykhs (al-Bukhari and Muslim), because this hadith is found with both of them, as has passed.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 3563
