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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب : آيات رسول الله صلى الله عليه وسلم التي في دلائل النبوة
Book of the Signs of the Messenger of Allah (peace and blessings be upon him) among the Proofs of Prophethood
وَمِنْ كِتَابِ : آيَاتِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الَّتِي فِي دَلَائِلِ النُّبُوَّةِ
From the book of the signs of the Messenger of Allah (peace and blessings be upon him) found in the proofs of prophethood
Mustadrak al-Hakim — Hadith 4267
اُردوEn
أخبرني إسماعيل بن محمد بن الفضل بن محمد الشَّعْراني، حدثنا جَدِّي، حدثنا إبراهيم بن المُنذِر الحِزَاميّ، حدثنا عبد العزيز بن محمد، عن ابن عَجْلان، عن القَعْقاع بن حَكيم، عن أبي صالحٍ، عن أبي هريرة، أنَّ رسول الله ﷺ قال: "بُعِثتُ لأتمَّمَ صالحَ الأخلاقِ" (1).
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4221 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4221 - على شرط مسلم
It is narrated from Sayyiduna Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "I have been sent to perfect righteous character."
This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith is sahih (authentic) on the condition of Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده قوي من أجل عبد العزيز بن محمد - وهو الدَّرَاوردي - وابنِ عَجْلان - وهو محمد - فهما صدوقان لا بأس بهما، وصحَّحه ابن عبد البر في "التمهيد" 24/ 334، لكن قد رواه عن ابن عجلان أيضًا يحيى بنُ أيوب الغافقي المصري، فجعله عن ابن عجلان مرسلًا، كما توضحه رواية عثمان بن سعيد الدارمي عند البيهقي في "شعب الإيمان" (7608)، ورواية إسحاق بن إبراهيم بن جابر القطان عند البيهقي في "الآداب" (153)، وكما تشير إليه رواية يعقوب بن سفيان عند الخطيب في "الفقيه والمتفقه" (884)، ثلاثتهم عن سعيد بن الحكم بن أبي مريم، عن يحيى بن أيوب الغافقي، وعلى أي حالٍ فله شواهد، ومعناه صحيح كما قال السخاوي في "المقاصد الحسنة".
Grading: Its chain is "strong" (qawi).
Technical note / Defect ('illah): The reason is 'Abd al-'Aziz bin Muhammad (al-Darawardi) and Ibn 'Ajlan (Muhammad); both of them are "saduq" (truthful) and there is no harm in them. Ibn 'Abd al-Barr declared it sahih in "al-Tamhid" 24/ 334. But Yahya bin Ayyub al-Ghafiqi al-Misri also narrated it from Ibn 'Ajlan and made it "mursal" (i.e. did not mention the Companion). This is made clear by the narration of 'Uthman bin Sa'id al-Darimi in al-Bayhaqi's "Shu'ab al-Iman" (7608), and the narration of Ishaq bin Ibrahim al-Qattan in "al-Adab" (153). Likewise the narration of Ya'qub bin Sufyan in al-Khatib's "al-Faqih wa al-Mutafaqqih" (884) also points to this. All three of them narrate from Sa'id bin al-Hakam, from Yahya bin Ayyub.
Corroborating chains and supporting reports: In any case this hadith has supporting reports (shawahid), and its meaning is sound, as al-Sakhawi said in "al-Maqasid al-Hasanah".
وأخرج رواية عبد العزيز الدراورديِّ أحمدُ 14/ (8952) عن سعيد بن منصور، عن عبد العزيز، بهذا الإسناد. وانظر تمام تخريجه وشواهده فيه.
Reference / Source: The narration of 'Abd al-'Aziz al-Darawardi was recorded by Ahmad at 14/ (8952) via Sa'id bin Mansur, from 'Abd al-'Aziz, with this same chain. See its complete takhrij and supporting reports there.
وممّا فاتنا هناك من الشواهد مرسلُ إبراهيم النخعي عند أحمد بن حنبل فيما نقله عنه ابن عبد البر في "التمهيد" 16/ 254، ورجاله ثقات.
Corroborating chains and supporting reports: Among the supporting reports we missed there is the "mursal" narration of Ibrahim al-Nakha'i found with Ahmad bin Hanbal, which Ibn 'Abd al-Barr quoted in "al-Tamhid" 16/ 254, and its narrators (rijal) are "thiqah".
Grading: Its chain is "strong" (qawi).
Technical note / Defect ('illah): The reason is 'Abd al-'Aziz bin Muhammad (al-Darawardi) and Ibn 'Ajlan (Muhammad); both of them are "saduq" (truthful) and there is no harm in them. Ibn 'Abd al-Barr declared it sahih in "al-Tamhid" 24/ 334. But Yahya bin Ayyub al-Ghafiqi al-Misri also narrated it from Ibn 'Ajlan and made it "mursal" (i.e. did not mention the Companion). This is made clear by the narration of 'Uthman bin Sa'id al-Darimi in al-Bayhaqi's "Shu'ab al-Iman" (7608), and the narration of Ishaq bin Ibrahim al-Qattan in "al-Adab" (153). Likewise the narration of Ya'qub bin Sufyan in al-Khatib's "al-Faqih wa al-Mutafaqqih" (884) also points to this. All three of them narrate from Sa'id bin al-Hakam, from Yahya bin Ayyub.
Corroborating chains and supporting reports: In any case this hadith has supporting reports (shawahid), and its meaning is sound, as al-Sakhawi said in "al-Maqasid al-Hasanah".
وأخرج رواية عبد العزيز الدراورديِّ أحمدُ 14/ (8952) عن سعيد بن منصور، عن عبد العزيز، بهذا الإسناد. وانظر تمام تخريجه وشواهده فيه.
Reference / Source: The narration of 'Abd al-'Aziz al-Darawardi was recorded by Ahmad at 14/ (8952) via Sa'id bin Mansur, from 'Abd al-'Aziz, with this same chain. See its complete takhrij and supporting reports there.
وممّا فاتنا هناك من الشواهد مرسلُ إبراهيم النخعي عند أحمد بن حنبل فيما نقله عنه ابن عبد البر في "التمهيد" 16/ 254، ورجاله ثقات.
Corroborating chains and supporting reports: Among the supporting reports we missed there is the "mursal" narration of Ibrahim al-Nakha'i found with Ahmad bin Hanbal, which Ibn 'Abd al-Barr quoted in "al-Tamhid" 16/ 254, and its narrators (rijal) are "thiqah".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4267
