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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الهجرة
Book of the Hijrah
مَنْ صَلَّى فِي قُبَاءَ كَانَ كَعَدْلِ عُمْرَةٍ
Whoever prays in Quba, it is equal to an Umrah
Mustadrak al-Hakim — Hadith 4325
اُردوEn
أخبرنا أبو الحسين محمد بن أحمد القَنْطَري ببغداد وعبد الله بن الحُسين القاضي بِمَرُو، قالا: حدثنا الحارث بن أبي أُسامة، حدثنا محمد بن عيسى بن الطَّبَّاع، حدثنا مُجمِّع بن يعقوب، حدثني محمد بن سليمان الحزامي، قال: سمعتُ أبا أُمامة بن سَهْل بن حُنَيْف يُحدِّث عن أبيه، قال: قال النبي ﷺ: "مَن خَرَجَ حتى يأتي هذا المسجد - يعني مسجد قباءٍ - فيصلِّي فيه، كانت كعَدْلِ عُمْرةٍ" (2).
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4279 - صحيح
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4279 - صحيح
It is narrated from Sayyiduna Abu Umamah bin Sahl bin Hunayf, from his father, that the Prophet (peace and blessings be upon him) said: "Whoever goes out with the intention of coming to this mosque, that is, the Mosque of Quba', and prays in it, will receive a reward equal to that of an Umrah."
The chain of this hadith is sahih (authentic), but the two Shaykhs did not record it.
The chain of this hadith is sahih (authentic), but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) صحيح لغيره، وهذا إسناد قوي من أجل مجمِّع بن يعقوب، وكذلك من أجل محمد بن سليمان - وهو ابن سلمان القبائي، نزيل كرمان - فقد روى عنه جمع وذكره ابن حبان في "الثقات"، ونقل ابن عبد الهادي في "بحر الدم" (900) توثيق أحمد بن حنبل له، ونسبته هنا حزاميًا لم نقف عليه عند غير المصنف، ونسبه ابن أبي حاتم في "الجرح والتعديل" في ترجمة مجمع كنانيًا، فالله تعالى أعلم، وقد توبع مجمع بن يعقوب، فيبقى الشأن في محمد بن سليمان، لكن للحديث شواهد.
Grading: (2) This hadith is sahih li-ghayrihi (sahih due to supporting evidence), and this chain is strong (qawi) because of "Mujammi' bin Ya'qub" and "Muhammad bin Sulayman".
Technical note / Defect ('illah): Muhammad bin Sulayman is in fact "Ibn Salman al-Quba'i", who settled in Kirman. A group narrated from him, and Ibn Hibban mentioned him in "al-Thiqat". Ibn Abd al-Hadi quoted in "Bahr al-Dam" (900) that Ahmad bin Hanbal declared him trustworthy. His attribution here (with the author) as "al-Hizami" we have not found with anyone else, whereas Ibn Abi Hatim, in "al-Jarh wa al-Ta'dil" in the biography of Mujammi', described him as "al-Kinani". And Allah knows best. Mujammi' bin Ya'qub has been corroborated, so the real issue remains with Muhammad bin Sulayman, but this hadith has "supporting reports" (shawahid).
وأخرجه أحمد 25/ (15981) عن إسحاق بن عيسى، بهذا الإسناد. وأخرجه أحمد (15982)، والنسائي (780) عن قتيبة بن سعيد، عن مجمع بن يعقوب، به.
Reference / Source: Ahmad (25/15981) narrated it from Ishaq bin Isa with this same chain. Also Ahmad (15982) and al-Nasa'i (780) narrated it from Qutaybah bin Sa'id, from Mujammi' bin Ya'qub (with this same chain).
وأخرجه أحمد (15983)، وابن ماجه (1412) من طريق حاتم بن إسماعيل، وابن ماجه (1412) من طريق عيسى بن يونس السبيعي، كلاهما عن محمد بن سليمان، به.
Reference / Source: Ahmad (15983) and Ibn Majah (1412) narrated it through the route of Hatim bin Isma'il, and Ibn Majah (1412) also through the route of Isa bin Yunus al-Sabi'i. Both of them (Hatim and Isa) narrate it from Muhammad bin Sulayman (with this same chain).
وفي الباب عن أُسيد بن ظُهير تقدم عند المصنف برقم (1812).
Note / Clarification: On this topic there is also a narration from Usayd bin Zuhayr, which has passed earlier with the author (no. 1812).
وعن ابن عمر عند ابن حبان (1627)، وإسناده حسن.
Grading: It is also narrated from Ibn Umar in Ibn Hibban (1627), and its chain is hasan.
Grading: (2) This hadith is sahih li-ghayrihi (sahih due to supporting evidence), and this chain is strong (qawi) because of "Mujammi' bin Ya'qub" and "Muhammad bin Sulayman".
Technical note / Defect ('illah): Muhammad bin Sulayman is in fact "Ibn Salman al-Quba'i", who settled in Kirman. A group narrated from him, and Ibn Hibban mentioned him in "al-Thiqat". Ibn Abd al-Hadi quoted in "Bahr al-Dam" (900) that Ahmad bin Hanbal declared him trustworthy. His attribution here (with the author) as "al-Hizami" we have not found with anyone else, whereas Ibn Abi Hatim, in "al-Jarh wa al-Ta'dil" in the biography of Mujammi', described him as "al-Kinani". And Allah knows best. Mujammi' bin Ya'qub has been corroborated, so the real issue remains with Muhammad bin Sulayman, but this hadith has "supporting reports" (shawahid).
وأخرجه أحمد 25/ (15981) عن إسحاق بن عيسى، بهذا الإسناد. وأخرجه أحمد (15982)، والنسائي (780) عن قتيبة بن سعيد، عن مجمع بن يعقوب، به.
Reference / Source: Ahmad (25/15981) narrated it from Ishaq bin Isa with this same chain. Also Ahmad (15982) and al-Nasa'i (780) narrated it from Qutaybah bin Sa'id, from Mujammi' bin Ya'qub (with this same chain).
وأخرجه أحمد (15983)، وابن ماجه (1412) من طريق حاتم بن إسماعيل، وابن ماجه (1412) من طريق عيسى بن يونس السبيعي، كلاهما عن محمد بن سليمان، به.
Reference / Source: Ahmad (15983) and Ibn Majah (1412) narrated it through the route of Hatim bin Isma'il, and Ibn Majah (1412) also through the route of Isa bin Yunus al-Sabi'i. Both of them (Hatim and Isa) narrate it from Muhammad bin Sulayman (with this same chain).
وفي الباب عن أُسيد بن ظُهير تقدم عند المصنف برقم (1812).
Note / Clarification: On this topic there is also a narration from Usayd bin Zuhayr, which has passed earlier with the author (no. 1812).
وعن ابن عمر عند ابن حبان (1627)، وإسناده حسن.
Grading: It is also narrated from Ibn Umar in Ibn Hibban (1627), and its chain is hasan.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4325
