Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب العلم
Book of Knowledge
مَنْ فَارَقَ الْجَمَاعَةَ وَاسْتَذَلَّ الْإِمَارَةَ لَقِيَ اللَّهَ وَلَا حُجَّةَ لَهُ
Whoever separates from the community and degrades the authority will meet Allah with no argument in his favour
Mustadrak al-Hakim — Hadith 413
اُردوEn
أخبرنا أبو بكر محمد بن أحمد بن حاتم الدَاربردي بمَرْو، حدثنا أحمد بن محمد بن عيسى البِرْتي، حدثنا القَعنَبي. وحدثنا أبو بكر بن إسحاق الفقيه - واللفظ له - أخبرنا أبو المثنَّى، حدثنا القَعنَبي، حدثنا أسامة بن زيد، عن أبيه، جدّه، عن عن ابن عمر قال: سمعت رسول الله ﷺ يقول: "من فارَقَ أُمّتَه، أو عادَ أعرابيًّا بعد هجرتِه، فلا حُجَّةَ له" (1). قد اتَّفق الشيخانٍ (2) على إخراج حديث غَيْلان بن جَرير عن زياد بن رِيَاح عن أبي هريرة أن رسول الله ﷺ قال: "مَن فارقَ الجماعةَ فمات مات مَوْتةً جاهليّة"، وهذا المتنُ غيرُ ذاك. الحديث السادس فيما يدلُّ على أنَّ الإجماع حُجّة:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 408 - اتفقا على إخراج أبي هريرة في مثل هذا
[التعليق - من تلخيص الذهبي] ترقيم العلميه 408 - اتفقا على إخراج أبي هريرة في مثل هذا
It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) that he said: I heard the Messenger of Allah (peace and blessings be upon him) saying: "Whoever separates from his Ummah (its Jama'ah), or returns to being a Bedouin (the nomadic desert life) after his Hijrah, will have no excuse (proof) (on the Day of Resurrection)."
The two Shaykhs have recorded a similar hadith from Abu Hurayrah (may Allah be pleased with him): "Whoever separates from the Jama'ah and dies, dies a death of Jahiliyyah," but this text is different from that one. The sixth hadith indicating that consensus is a proof is as follows.
The two Shaykhs have recorded a similar hadith from Abu Hurayrah (may Allah be pleased with him): "Whoever separates from the Jama'ah and dies, dies a death of Jahiliyyah," but this text is different from that one. The sixth hadith indicating that consensus is a proof is as follows.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده ضعيف لضعف أسامة بن زيد: وهو ابن أسلم العَدَوي مولى عمر أبو المثنى: هو معاذ بن المثنى بن معاذ العنبري، والقعنبي: هو عبد الله بن مسلمة.
Grading: Its chain is weak.
Technical note / Defect ('illah): The reason for its weakness is the weakness of Usamah bin Zayd (who is Ibn Aslam al-'Adawi, the freed slave of 'Umar). "Abu al-Muthanna" in the chain is Mu'adh bin al-Muthanna bin Mu'adh al-'Anbari, and "al-Qa'nabi" is 'Abd Allah bin Maslamah.
وأخرجه البخاري في "التاريخ الكبير" 2/ 23 عن عبد الله بن مسلمة القعنبي، بهذا الإسناد.
Reference / Source: Imam al-Bukhari recorded it in "al-Tarikh al-Kabir" 2/ 23 through 'Abd Allah bin Maslamah al-Qa'nabi with this same chain.
ونقل عن علي بن المَدِيني توثيق أسامة بن زيد، إلّا أنَّ الجمهور على تضعيفه.
Technical note / Defect ('illah): Although "tawthiq" (declaring trustworthy) of Usamah bin Zayd is reported from Imam 'Ali bin al-Madini, the majority of hadith scholars have declared him "da'if" (weak).
والمحفوظ من حديث زيد بن أسلم عن أبيه عن ابن عمر ما رواه هشام بن سعد عنه عند مسلم (1851) بلفظ: "من خلع يدًا من طاعة لقي الله يوم القيامة لا حجة له، ومن مات وليس في عنقه بيعة، مات مِيتة جاهلية".
Important point: The "mahfuz" narration through the chain of Zayd bin Aslam, from his father, from Ibn 'Umar is the one that Hisham bin Sa'd narrated from him, and it is in Sahih Muslim (1851) with these words: "Whoever withdraws his hand from obedience will meet Allah on the Day of Resurrection having no excuse, and whoever dies without a pledge of allegiance (bay'ah) on his neck dies a death of Jahiliyyah".
(2) بل انفرد به مسلم في "صحيحه" برقم (1848)، وإنما اتفقا على إخراج حديث أبي رجاء العُطاردي عن ابن عباس، فهو عند البخاري برقم (7054) ومسلم برقم (1849) بنحو اللفظ المذكور.
Technical note / Defect ('illah): (Correcting the preceding statement) This narration was recorded only by Imam Muslim in his "Sahih" at number (1848), and he is alone in it. However, al-Bukhari and Muslim both agreed on recording the hadith of Abu Raja' al-'Utaridi from Ibn 'Abbas, which is in al-Bukhari (7054) and Muslim (1849) with similar wording.
Grading: Its chain is weak.
Technical note / Defect ('illah): The reason for its weakness is the weakness of Usamah bin Zayd (who is Ibn Aslam al-'Adawi, the freed slave of 'Umar). "Abu al-Muthanna" in the chain is Mu'adh bin al-Muthanna bin Mu'adh al-'Anbari, and "al-Qa'nabi" is 'Abd Allah bin Maslamah.
وأخرجه البخاري في "التاريخ الكبير" 2/ 23 عن عبد الله بن مسلمة القعنبي، بهذا الإسناد.
Reference / Source: Imam al-Bukhari recorded it in "al-Tarikh al-Kabir" 2/ 23 through 'Abd Allah bin Maslamah al-Qa'nabi with this same chain.
ونقل عن علي بن المَدِيني توثيق أسامة بن زيد، إلّا أنَّ الجمهور على تضعيفه.
Technical note / Defect ('illah): Although "tawthiq" (declaring trustworthy) of Usamah bin Zayd is reported from Imam 'Ali bin al-Madini, the majority of hadith scholars have declared him "da'if" (weak).
والمحفوظ من حديث زيد بن أسلم عن أبيه عن ابن عمر ما رواه هشام بن سعد عنه عند مسلم (1851) بلفظ: "من خلع يدًا من طاعة لقي الله يوم القيامة لا حجة له، ومن مات وليس في عنقه بيعة، مات مِيتة جاهلية".
Important point: The "mahfuz" narration through the chain of Zayd bin Aslam, from his father, from Ibn 'Umar is the one that Hisham bin Sa'd narrated from him, and it is in Sahih Muslim (1851) with these words: "Whoever withdraws his hand from obedience will meet Allah on the Day of Resurrection having no excuse, and whoever dies without a pledge of allegiance (bay'ah) on his neck dies a death of Jahiliyyah".
(2) بل انفرد به مسلم في "صحيحه" برقم (1848)، وإنما اتفقا على إخراج حديث أبي رجاء العُطاردي عن ابن عباس، فهو عند البخاري برقم (7054) ومسلم برقم (1849) بنحو اللفظ المذكور.
Technical note / Defect ('illah): (Correcting the preceding statement) This narration was recorded only by Imam Muslim in his "Sahih" at number (1848), and he is alone in it. However, al-Bukhari and Muslim both agreed on recording the hadith of Abu Raja' al-'Utaridi from Ibn 'Abbas, which is in al-Bukhari (7054) and Muslim (1849) with similar wording.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 413
