Mustadrak al-Hakim — Hadith 4827

(1) كذا في رواية الحاكم، وهو خطأ، لأنَّ صحابي الحديث هنا هو يعلى بن مرة كما قيَّده بعضُ من روى هذا الحديث عن عبد الله عثمان بن خُثيم، وهذا هو الذي يُنسب ثقفيًا، وفي الصحابة بن من اسمه يعلى بن مُنْية - ويقال: أمية، ومنية ألله - لكنه تميمي لا ثقفي، وليس هو بصاحب هذا الحديث، والحاكم ساق الحديث هنا بلفظ محمد بن علي بن بطحاء، كما تدل عليه رواية البيهقي في "السنن الكبرى" 10/ 202، إذ اقتصر فيها على رواية الحاكم عن علي بن حمشاذ عن محمد بن علي بن بطحاء، ولأنَّ أحمد بن حنبل روى هذا الحديث في "المسند" 29/ (17562)، فسمَّى الصحابي يعلى العامري.
Technical note / Correction: This is how (the name, incorrectly) came in al-Hakim's narration, and it is a mistake. For the Companion of the hadith here is "Ya'la bin Murrah", as specified by some of those who narrated this hadith from 'Abd Allah bin 'Uthman bin Khuthaym. He is the Companion who is attributed as "al-Thaqafi". Among the Companions there is also one named "Ya'la bin Munyah" (who is also called Umayyah and Munyat Allah), but he is "Tamimi", not Thaqafi, and he is not the narrator of this hadith. Al-Hakim cited the hadith here in the wording of Muhammad bin 'Ali bin Batha', as indicated by al-Bayhaqi's "al-Sunan al-Kubra" (10/ 202), where he confined himself to al-Hakim's narration from 'Ali bin Hamshadh, from Muhammad bin 'Ali bin Batha'. Moreover, Imam Ahmad narrated this hadith in "al-Musnad" (29/ 17562) and named the Companion "Ya'la al-'Amiri".

(1) حسن لغيره، وهذا إسناد محتمل للتحسين من أجل سعيد بن أبي راشد - ويقال: بن راشد - فهو وإن لم يرو عنه غير عبد الله بن عثمان بن خُثيم، قد روى عن يعلى بن مرة وعن رسول قيصر إلى رسول الله ﷺ، فهو تابعي كبير، وذكره ابن حبان في "الثقات"، وقال عنه الذهبي في "الكاشف": صدوق. قلنا: وحسَّن له الترمذي حديثًا في فضل الحسين بن علي.
Grading: This hadith is "hasan li-ghayrihi". This chain can possibly be graded hasan because of Sa'id bin Abi Rashid (who is also called Sa'id bin Rashid). Although no one other than 'Abd Allah bin 'Uthman bin Khuthaym narrated from him, he narrated from Ya'la bin Murrah and from the envoy of Caesar (who came to the Messenger of Allah (peace and blessings be upon him)), so he is one of the senior Tabi'un. Ibn Hibban mentioned him in "al-Thiqat", and al-Dhahabi called him "saduq" (truthful) in "al-Kashif". We say that Imam al-Tirmidhi graded "hasan" a hadith of his on the virtues of al-Husayn bin 'Ali.
عفان: هو ابن مسلم الصَّفّار، ووُهَيب: هو ابن خالد بن عجلان. وهو في "مسند أحمد" 29 / (17562). لكنه سمَّى الصحابي يعلى العامري، فلعلَّ يعلى بن مرة الثقفي كان مولى لبني عامر. وليس فيه لفظ "محزنة".
Identification of the narrator: 'Affan is "'Affan bin Muslim al-Saffar", and Wuhayb is "Wuhayb bin Khalid bin 'Ajlan".
Reference: This narration is found in "Musnad Ahmad" (29/ 17562), but there the Companion's name is written as "Ya'la al-'Amiri". Perhaps Ya'la bin Murrah al-Thaqafi was a client (mawla) of Banu 'Amir. And the word "محزنة" is not found in Musnad Ahmad.
وأخرجه ابن ماجه (3666) عن أبي بكر بن أبي شيبة، عن عفان بن مسلم، بهذا الإسناد. وسمى الصحابي أيضًا يعلى العامري.
Source / Reference: Ibn Majah (3666) narrated it from Abu Bakr bin Abi Shaybah, from 'Affan bin Muslim, with this same chain. There too the Companion's name is given as "Ya'la al-'Amiri".
وفي الباب عن الأسود بن خَلَف سيأتي عند المصنف برقم (5368)، وإسناده محتمل للتحسين.
Corroborating reports: In this chapter there is also a narration from al-Aswad bin Khalaf, which will come later with the author under no. (5368), and its chain can possibly be graded hasan.
وعن الأشعث بن قيس سيأتي أيضًا برقم (7788)، ورجاله ثقات لكنه معلٌ بالإرسال.
Corroborating reports: There is also a narration from al-Ash'ath bin Qays, which will come under no. (7788). Its narrators are thiqah (trustworthy), but it is defective due to "irsal" (the chain being disconnected).
وعن أبي سعيد الخُدْري عند البزار (1892 - كشف الأستار)، وأبي يعلى (1032)، وإسناده ضعيف.
Corroborating reports: It is also narrated from Abu Sa'id al-Khudri in Musnad al-Bazzar (1892 - Kashf al-Astar) and Abu Ya'la (1032), but its chain is weak.
وعن عائشة عند البغوي في "شرح السنة" (3448)، وإسناده ضعيف.
Corroborating reports: There is a narration from 'A'ishah (may Allah be pleased with her) in al-Baghawi's "Sharh al-Sunnah" (3448); its chain is also weak.
وعن خولة بنت حكيم عند أحمد 45 / (27314)، وإسناده ضعيف.
Corroborating reports: There is a narration from Khawlah bint Hakim in Musnad Ahmad (45/ 27314), and its chain is also weak.
قوله: "مَبْخَلَة": مَفْعَلة من البخل ومَظنَّةٌ له، أي: يحمل أبويه على البخل ويدعوهما إليه، فيبخلان بالمال لأجله.
Lexical explanation: His words "مَبْخَلَة": this is a noun of place (maf'alah) from bukhl (miserliness), meaning a place/cause of miserliness. That is: the child prompts his parents to miserliness and becomes the cause of it, so they (the parents) become miserly in spending wealth for the child's sake.
و "مَجبنة" كذلك، لأنه يجعل أباه يجبن عن العدو مخافة القتل.
Lexical explanation: And "مَجبنة" is the same (i.e. a cause of cowardice), because the child makes his father cowardly in facing the enemy, out of fear that he might be killed (and the child left an orphan).
وكذلك "مَحزنة" لأنه يحمل أبويه على الحزن لأجله إذا اعتلّ وساءت حاله، أو إذا ثَكِلاه.
Lexical explanation: Likewise "مَحزنة" (a cause of grief), because if the child falls ill or his condition becomes bad, or if the parents suffer the shock of his death, he becomes the cause of the parents' grief.