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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
إِخْبَارُهُ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - بِمُقَاتَلَةِ عَلِيٍّ النَّاكِثِينَ وَغَيْرَهُمْ .
The Prophet (peace and blessings be upon him) foretelling that Ali (may Allah be pleased with him) would fight the oath-breakers and others
Mustadrak al-Hakim — Hadith 4727
اُردوEn
حدثنا أبو حفص عمر بن أحمد الجُمَحي بمكة، حدثنا علي بن عبد العزيز، حدثنا عمرو بن عَوْن، حدثنا هُشيم، عن إسماعيل بن سالم، عن أبي إدريس الأَوْدي، عن علي قال: إنَّ ممّا عَهِدَ إِليَّ النبيُّ ﷺ أَنَّ الأُمَّةَ سَتَغدِرُ بي بعدَه (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4676 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4676 - صحيح
It is narrated from Sayyiduna Ali (may Allah be pleased with him) that he said: "Indeed, among the things the Prophet (peace and blessings be upon him) entrusted to me was that this Ummah will soon, after him, be disloyal and treacherous towards me."
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده ضعيف لجهالة أبي إدريس راويه عن عليٍّ، وهو إبراهيم بن حديد أو ابن أبي حديد، كذلك سماه أحمد وابن مَعِين والبخاري ومسلم وأبو داود ويعقوب بن سفيان وابن حبان، ولم يذكروا إذ ترجموا له راويًا عنه غير إسماعيل بن سالم، بل جزم أحمد بن حنبل فيما نقله عنه حرب بن إسماعيل في "مسائله" أنه لا يعلم روى عنه غير إسماعيل بن سالم. وهو كما قال، وقد أخطأ أبو حاتم الرازي فيما نقله عنه ابنه في "الجرح والتعديل" بعد أن ترجم لإبراهيم بن أبي حديد، ولم يكنِّه، وقال: جدّ [ابن] إدريس الأودي، روى عن علي مرسل، روى عنه ابناه إدريس وداود والحسن بن عبيد الله وإسماعيل بن سالم الأسدي فأدخل أبو حاتم ترجمةً في ترجمةٍ، وذلك أنَّ جدَّ ابن إدريس الأودي - واسمه عبد الله - إنما هو يزيد بن عبد الرحمن، وكنيته أبو داود لا أبو إدريس، غير أنَّ الحسين بن عبيد الله المذكور قال عن جد ابن إدريس - هكذا لم يُسمِّه - قال: صليتُ خلف عليّ الصبح … أخرجه ابن أبي شيبة 1/ 354، ومنشأ هذا الوهم فيما يغلب على الظن أنَّ أبا إدريس هذا وقعت نسبته في بعض الروايات كرواية الحاكم هنا أوديًا، وهو تحريف قديم، فلما اجتمع اسم إدريس مع نسبة الأودي حصل الالتباس، وإنما هو أزدي لا أودي، كذلك نسبه المترجمون له.
Grading: The chain of this narration is weak.
Technical note / Defect ('illah): This is because Abu Idris, who narrates it from Ali (may Allah be pleased with him), is unknown. This (Abu Idris) is in fact Ibrahim bin Hadid or Ibn Abi Hadid; that is how Ahmad, Ibn Ma'in, al-Bukhari, Muslim, Abu Dawud, Ya'qub bin Sufyan and Ibn Hibban named him. When these scholars wrote his biography, they did not mention anyone narrating from him other than Isma'il bin Salim.
Important point: Indeed, Ahmad bin Hanbal stated firmly, as Harb bin Isma'il reported from him in his "Masa'il", that he did not know anyone who narrated from him other than Isma'il bin Salim; and it is as he said.
Note / Clarification: Abu Hatim al-Razi erred in this matter, in what his son reported from him in "al-Jarh wa al-Ta'dil". Writing the biography of Ibrahim bin Abi Hadid, he did not give his kunyah and said: "The grandfather of [Ibn] Idris al-Awdi; he narrated from Ali (may Allah be pleased with him) in mursal form; from him narrated his two sons Idris and Dawud, al-Hasan bin 'Ubayd Allah and Isma'il bin Salim al-Asadi." Here Abu Hatim merged one biography into another, because the grandfather of Ibn Idris al-Awdi (whose name is Abd Allah) is actually Yazid bin Abd al-Rahman, and his kunyah is Abu Dawud, not Abu Idris. However, the aforementioned al-Hasan bin 'Ubayd Allah, narrating from "the grandfather of Ibn Idris" (without naming him), said: "I prayed the dawn prayer behind Ali (may Allah be pleased with him)".
Reference / Source: Ibn Abi Shaybah (1/ 354) recorded it.
Technical note: Most probably the origin of this error is that the nisbah of this Abu Idris appears in some narrations (such as al-Hakim's narration here) as "al-Awdi", which is an old corruption. So when the name "Idris" combined with the nisbah "al-Awdi", confusion arose, whereas he is "al-Azdi", not "al-Awdi", as his biographers gave his nisbah.
وإذا عرفنا أنَّ الذي يروي عن علي هنا هو إبراهيم بن حديد أو ابن أبي حديد، انضم إلى جهالته الاختلافُ في سماعه من عليّ خلافًا لرواية الحسن بن عبيد الله الذي صرَّح بأنه صلى خلف عليّ، فجزم أبو حاتم الرازي بأنَّ روايته عن عليّ مرسلة، وأما البخاري فعندما ترجم له في "تاريخه" 1/ 282 قال: نسبه لي حامد بن عمر عن أبي عوانة عن إسماعيل بن سالم، يعدُّ في الكوفيين، بلغه عن عليّ. ثم قال البخاري: قال لي ابن زرارة: أخبرنا هُشيم قال: حدثنا إسماعيل بن سالم عن إدريس: نظرت إلى عليّ، فكأنَّ البخاري توقّف في سماعه من عليّ للاختلاف الذي بين أبي عوانة وهشيم، لكن الذي يرجِّح عدم سماعه أنَّ أبا عوانة روى هذا الخبر بعينه عند الدولابي في "الكنى" (563) عن إسماعيل بن سالم عن أبي إدريس: أن عليًّا قال، هكذا ذكره بصورة الإرسال، ولم يقع تصريحه بالسماع في شيء من روايات هُشيم التي وقفنا عليها لهذا الخبر الذي بأيدينا، وكذلك لم يقع تصريح هشيم في شيء مما وقفنا عليه من رواياته لهذا الخبر بسماعه من إسماعيل، إذ إنَّ هشيمًا معروف بتدليسه، وإن كان سماعه من إسماعيل بن سالم ثابتًا في الجملة.
Technical note / Defect ('illah): Once we know that the one narrating from Ali (may Allah be pleased with him) here is Ibrahim bin Hadid or Ibn Abi Hadid, then in addition to his being unknown there is also disagreement over whether he heard directly from Ali (may Allah be pleased with him); this is contrary to the narration of al-Hasan bin 'Ubayd Allah, who stated explicitly that he prayed behind Ali (may Allah be pleased with him).
Important point: Abu Hatim al-Razi stated firmly that his narration from Ali (may Allah be pleased with him) is "mursal". As for al-Bukhari, when he wrote his biography in "al-Tarikh al-Kabir" (1/ 282), he said: "Hamid bin 'Umar gave me his lineage, from Abu 'Awanah, from Isma'il bin Salim; he is counted among the Kufans; it reached him from Ali (may Allah be pleased with him)." Then al-Bukhari said: "Ibn Zurarah said to me: Hushaym informed us, saying: Isma'il bin Salim narrated to us from Idris: I looked at Ali (may Allah be pleased with him)." It seems that al-Bukhari hesitated about his hearing from Ali because of the disagreement between Abu 'Awanah and Hushaym.
Preponderant view: But what makes it preferable that he did not hear (from Ali) is that Abu 'Awanah narrated this very report in al-Dulabi's "al-Kuna" (563) from Isma'il bin Salim, from Abu Idris: "that Ali (may Allah be pleased with him) said", mentioning it thus in mursal form.
Technical note: In none of Hushaym's narrations of this report that we have come across is there an explicit statement of hearing (from Ali). Likewise, in none of his narrations of this report that we have come across did Hushaym explicitly state that he heard it from Isma'il, and Hushaym is known for his tadlis (concealing the source), even though his hearing from Isma'il bin Salim is established in general.
وأخرجه البيهقي في "دلائل النبوة" 6/ 440، ومن طريقه ابن عساكر 42/ 447 من طريق شعيب بن أيوب الواسطي، عن عمرو بن عون، بهذا الإسناد.
Reference / Source: Al-Bayhaqi recorded it in "Dala'il al-Nubuwwah" (6/ 440), and by way of him Ibn 'Asakir in "Tarikh Dimashq" (42/ 447), by way of Shu'ayb bin Ayyub al-Wasiti, from 'Amr bin 'Awn, with this chain.
وأخرجه الحارث بن أبي أسامة كما في "بغية الباحث" (984) عن عبد الرحمن بن زياد مولى بني هاشم، والخطيب البغدادي في "تاريخ بغداد" 13/ 59 من طريق القاسم بن عيسى الواسطي، كلاهما عن هُشيم بن بَشير، به.
Reference / Source: Al-Harith bin Abi Usamah also recorded it (as in "Bughyat al-Bahith" 984) from Abd al-Rahman bin Ziyad, the client of Banu Hashim, and al-Khatib al-Baghdadi in "Tarikh Baghdad" (13/ 59) by way of al-Qasim bin 'Isa al-Wasiti; both of them (Abd al-Rahman and al-Qasim) narrate it from Hushaym bin Bashir, with it.
وأخرجه الدُّولابي في "الكُنى" (563) من طريق أبي عوانة الوضّاح بن عبد الله اليشكري، عن إسماعيل بن سالم، عن أبي إدريس إبراهيم بن أبي حديد، أن علي بن أبي طالب قال.
Reference / Source: Al-Dulabi recorded it in "al-Kuna" (563) by way of Abu 'Awanah al-Waddah bin Abd Allah al-Yashkuri, from Isma'il bin Salim, from Abu Idris Ibrahim bin Abi Hadid, that Ali bin Abi Talib (may Allah be pleased with him) said.
وأخرجه البزار (869)، والعُقيلي في "الضعفاء" (254) و (1502)، وابن عدي 6/ 216، والبيهقي في "دلائل النبوة" 6/ 440، وعبد الخالق بن أسد في "معجمه" (409)، وابن عساكر في "تاريخ دمشق" 42/ 447 من طريق حبيب بن أبي ثابت عن ثعلبة بن يزيد الحِمّاني، عن عليٍّ. قال البخاري في "تاريخه الكبير" 2/ 174: ثعلبة فيه نظر، ولا يتابع على حديثه هذا، قال البيهقي: كذا قال البخاري، وقد رُوِّيناه بإسناد آخر عن عليّ إن كان محفوظًا، وذكر رواية أبي إدريس الأزدي. قلنا: وثعلبة هذا ذكر ابن حبان في "المجروحين" أنه كان غاليًا في التشيع، ثم إنَّ الراوي عنه - وهو حبيب بن أبي ثابت - معروف بالإرسال والتدليس ولم يصرِّح بسماعه.
Reference / Source: Al-Bazzar (869), al-'Uqayli in "al-Du'afa'" (254, 1502), Ibn 'Adi (6/ 216), al-Bayhaqi in "Dala'il al-Nubuwwah" (6/ 440), Abd al-Khaliq bin Asad in his "Mu'jam" (409) and Ibn 'Asakir in "Tarikh Dimashq" (42/ 447) recorded it by way of Habib bin Abi Thabit, from Tha'labah bin Yazid al-Himmani, from Ali (may Allah be pleased with him).
Statements of the imams: Al-Bukhari said in "al-Tarikh al-Kabir" (2/ 174): "Tha'labah is questionable (fihi nazar), and he is not corroborated on this hadith of his." Al-Bayhaqi said: "So said al-Bukhari; and we have had it narrated with another chain from Ali, if it is preserved", and he mentioned the narration of Abu Idris al-Azdi.
Technical note / Defect ('illah): We say: Ibn Hibban mentioned in "al-Majruhin" that this Tha'labah was extreme in Shi'ism; moreover, the one narrating from him - Habib bin Abi Thabit - is known for irsal and tadlis, and he did not state explicitly that he heard it.
وسيأتي من وجه من وجه ثالث عن عليٍّ برقم (4736) وإسناده ضعيف مضطرب.
Details of the narration: It will come through a third route from Ali (may Allah be pleased with him) at number (4736), and its chain is weak and mudtarib (inconsistent).
وانظر الحديث السالف برقم (4641).
Reference / Source: See also the earlier hadith at number (4641).
Grading: The chain of this narration is weak.
Technical note / Defect ('illah): This is because Abu Idris, who narrates it from Ali (may Allah be pleased with him), is unknown. This (Abu Idris) is in fact Ibrahim bin Hadid or Ibn Abi Hadid; that is how Ahmad, Ibn Ma'in, al-Bukhari, Muslim, Abu Dawud, Ya'qub bin Sufyan and Ibn Hibban named him. When these scholars wrote his biography, they did not mention anyone narrating from him other than Isma'il bin Salim.
Important point: Indeed, Ahmad bin Hanbal stated firmly, as Harb bin Isma'il reported from him in his "Masa'il", that he did not know anyone who narrated from him other than Isma'il bin Salim; and it is as he said.
Note / Clarification: Abu Hatim al-Razi erred in this matter, in what his son reported from him in "al-Jarh wa al-Ta'dil". Writing the biography of Ibrahim bin Abi Hadid, he did not give his kunyah and said: "The grandfather of [Ibn] Idris al-Awdi; he narrated from Ali (may Allah be pleased with him) in mursal form; from him narrated his two sons Idris and Dawud, al-Hasan bin 'Ubayd Allah and Isma'il bin Salim al-Asadi." Here Abu Hatim merged one biography into another, because the grandfather of Ibn Idris al-Awdi (whose name is Abd Allah) is actually Yazid bin Abd al-Rahman, and his kunyah is Abu Dawud, not Abu Idris. However, the aforementioned al-Hasan bin 'Ubayd Allah, narrating from "the grandfather of Ibn Idris" (without naming him), said: "I prayed the dawn prayer behind Ali (may Allah be pleased with him)".
Reference / Source: Ibn Abi Shaybah (1/ 354) recorded it.
Technical note: Most probably the origin of this error is that the nisbah of this Abu Idris appears in some narrations (such as al-Hakim's narration here) as "al-Awdi", which is an old corruption. So when the name "Idris" combined with the nisbah "al-Awdi", confusion arose, whereas he is "al-Azdi", not "al-Awdi", as his biographers gave his nisbah.
وإذا عرفنا أنَّ الذي يروي عن علي هنا هو إبراهيم بن حديد أو ابن أبي حديد، انضم إلى جهالته الاختلافُ في سماعه من عليّ خلافًا لرواية الحسن بن عبيد الله الذي صرَّح بأنه صلى خلف عليّ، فجزم أبو حاتم الرازي بأنَّ روايته عن عليّ مرسلة، وأما البخاري فعندما ترجم له في "تاريخه" 1/ 282 قال: نسبه لي حامد بن عمر عن أبي عوانة عن إسماعيل بن سالم، يعدُّ في الكوفيين، بلغه عن عليّ. ثم قال البخاري: قال لي ابن زرارة: أخبرنا هُشيم قال: حدثنا إسماعيل بن سالم عن إدريس: نظرت إلى عليّ، فكأنَّ البخاري توقّف في سماعه من عليّ للاختلاف الذي بين أبي عوانة وهشيم، لكن الذي يرجِّح عدم سماعه أنَّ أبا عوانة روى هذا الخبر بعينه عند الدولابي في "الكنى" (563) عن إسماعيل بن سالم عن أبي إدريس: أن عليًّا قال، هكذا ذكره بصورة الإرسال، ولم يقع تصريحه بالسماع في شيء من روايات هُشيم التي وقفنا عليها لهذا الخبر الذي بأيدينا، وكذلك لم يقع تصريح هشيم في شيء مما وقفنا عليه من رواياته لهذا الخبر بسماعه من إسماعيل، إذ إنَّ هشيمًا معروف بتدليسه، وإن كان سماعه من إسماعيل بن سالم ثابتًا في الجملة.
Technical note / Defect ('illah): Once we know that the one narrating from Ali (may Allah be pleased with him) here is Ibrahim bin Hadid or Ibn Abi Hadid, then in addition to his being unknown there is also disagreement over whether he heard directly from Ali (may Allah be pleased with him); this is contrary to the narration of al-Hasan bin 'Ubayd Allah, who stated explicitly that he prayed behind Ali (may Allah be pleased with him).
Important point: Abu Hatim al-Razi stated firmly that his narration from Ali (may Allah be pleased with him) is "mursal". As for al-Bukhari, when he wrote his biography in "al-Tarikh al-Kabir" (1/ 282), he said: "Hamid bin 'Umar gave me his lineage, from Abu 'Awanah, from Isma'il bin Salim; he is counted among the Kufans; it reached him from Ali (may Allah be pleased with him)." Then al-Bukhari said: "Ibn Zurarah said to me: Hushaym informed us, saying: Isma'il bin Salim narrated to us from Idris: I looked at Ali (may Allah be pleased with him)." It seems that al-Bukhari hesitated about his hearing from Ali because of the disagreement between Abu 'Awanah and Hushaym.
Preponderant view: But what makes it preferable that he did not hear (from Ali) is that Abu 'Awanah narrated this very report in al-Dulabi's "al-Kuna" (563) from Isma'il bin Salim, from Abu Idris: "that Ali (may Allah be pleased with him) said", mentioning it thus in mursal form.
Technical note: In none of Hushaym's narrations of this report that we have come across is there an explicit statement of hearing (from Ali). Likewise, in none of his narrations of this report that we have come across did Hushaym explicitly state that he heard it from Isma'il, and Hushaym is known for his tadlis (concealing the source), even though his hearing from Isma'il bin Salim is established in general.
وأخرجه البيهقي في "دلائل النبوة" 6/ 440، ومن طريقه ابن عساكر 42/ 447 من طريق شعيب بن أيوب الواسطي، عن عمرو بن عون، بهذا الإسناد.
Reference / Source: Al-Bayhaqi recorded it in "Dala'il al-Nubuwwah" (6/ 440), and by way of him Ibn 'Asakir in "Tarikh Dimashq" (42/ 447), by way of Shu'ayb bin Ayyub al-Wasiti, from 'Amr bin 'Awn, with this chain.
وأخرجه الحارث بن أبي أسامة كما في "بغية الباحث" (984) عن عبد الرحمن بن زياد مولى بني هاشم، والخطيب البغدادي في "تاريخ بغداد" 13/ 59 من طريق القاسم بن عيسى الواسطي، كلاهما عن هُشيم بن بَشير، به.
Reference / Source: Al-Harith bin Abi Usamah also recorded it (as in "Bughyat al-Bahith" 984) from Abd al-Rahman bin Ziyad, the client of Banu Hashim, and al-Khatib al-Baghdadi in "Tarikh Baghdad" (13/ 59) by way of al-Qasim bin 'Isa al-Wasiti; both of them (Abd al-Rahman and al-Qasim) narrate it from Hushaym bin Bashir, with it.
وأخرجه الدُّولابي في "الكُنى" (563) من طريق أبي عوانة الوضّاح بن عبد الله اليشكري، عن إسماعيل بن سالم، عن أبي إدريس إبراهيم بن أبي حديد، أن علي بن أبي طالب قال.
Reference / Source: Al-Dulabi recorded it in "al-Kuna" (563) by way of Abu 'Awanah al-Waddah bin Abd Allah al-Yashkuri, from Isma'il bin Salim, from Abu Idris Ibrahim bin Abi Hadid, that Ali bin Abi Talib (may Allah be pleased with him) said.
وأخرجه البزار (869)، والعُقيلي في "الضعفاء" (254) و (1502)، وابن عدي 6/ 216، والبيهقي في "دلائل النبوة" 6/ 440، وعبد الخالق بن أسد في "معجمه" (409)، وابن عساكر في "تاريخ دمشق" 42/ 447 من طريق حبيب بن أبي ثابت عن ثعلبة بن يزيد الحِمّاني، عن عليٍّ. قال البخاري في "تاريخه الكبير" 2/ 174: ثعلبة فيه نظر، ولا يتابع على حديثه هذا، قال البيهقي: كذا قال البخاري، وقد رُوِّيناه بإسناد آخر عن عليّ إن كان محفوظًا، وذكر رواية أبي إدريس الأزدي. قلنا: وثعلبة هذا ذكر ابن حبان في "المجروحين" أنه كان غاليًا في التشيع، ثم إنَّ الراوي عنه - وهو حبيب بن أبي ثابت - معروف بالإرسال والتدليس ولم يصرِّح بسماعه.
Reference / Source: Al-Bazzar (869), al-'Uqayli in "al-Du'afa'" (254, 1502), Ibn 'Adi (6/ 216), al-Bayhaqi in "Dala'il al-Nubuwwah" (6/ 440), Abd al-Khaliq bin Asad in his "Mu'jam" (409) and Ibn 'Asakir in "Tarikh Dimashq" (42/ 447) recorded it by way of Habib bin Abi Thabit, from Tha'labah bin Yazid al-Himmani, from Ali (may Allah be pleased with him).
Statements of the imams: Al-Bukhari said in "al-Tarikh al-Kabir" (2/ 174): "Tha'labah is questionable (fihi nazar), and he is not corroborated on this hadith of his." Al-Bayhaqi said: "So said al-Bukhari; and we have had it narrated with another chain from Ali, if it is preserved", and he mentioned the narration of Abu Idris al-Azdi.
Technical note / Defect ('illah): We say: Ibn Hibban mentioned in "al-Majruhin" that this Tha'labah was extreme in Shi'ism; moreover, the one narrating from him - Habib bin Abi Thabit - is known for irsal and tadlis, and he did not state explicitly that he heard it.
وسيأتي من وجه من وجه ثالث عن عليٍّ برقم (4736) وإسناده ضعيف مضطرب.
Details of the narration: It will come through a third route from Ali (may Allah be pleased with him) at number (4736), and its chain is weak and mudtarib (inconsistent).
وانظر الحديث السالف برقم (4641).
Reference / Source: See also the earlier hadith at number (4641).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4727
