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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الطهارة
Book of Purification
الْبَحْرُ هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ
The water of the sea is pure and its dead animals are lawful
Mustadrak al-Hakim — Hadith 504
اُردوEn
حدثنا أبو جعفر محمد بن صالح بن هانئ، حدثنا أبو بكر محمد بن محمد بن رجاء بن السِّنْدي، حدثنا أبو أيوب سليمان بن عبد الرحمن الدمشقي، حدثنا محمد بن غَزْوان، حدثنا الأوزاعي، عن يحيى بن أبي كثير، عن أبي سَلَمة، عن أبي هريرة قال: سُئِلَ رسولُ الله ﷺ عن الوضوءِ من ماءِ البحر، فقال: "هو الطَّهورُ ماؤه، الحِلُّ مَيْتتُه" (4). قال الحاكم: قد رَوَيتُ في متابعات الإمام مالك بن أنس في طرق هذا الحديث عن ثلاثة ليسوا من شرط هذا الكتاب: وهم عبد الرحمن بن إسحاق (1)، وإسحاق بن إبراهيم المُزَني، وعبد الله بن محمد القُدَامي، وإنما حَمَلَني على ذلك أن يعرف العالِمُ أنَّ هذه المتابَعات والشواهد لهذا الأصل الذي صَدَّرَ به مالكٌ كتاب "الموطأ"، وتداوَلَه فقهاءُ الإسلام ﵃ من عصره إلى وقتنا هذا، وأنَّ مثل هذا الحديث لا يُعلَّل (2) بجهالةِ سعيد بن سَلَمة والمغيرة بن أبي بُرْدة، على أنَّ اسم الجهالة مرفوعٌ عنهما بهذه المتابَعات. وقد رُوِيَ هذا الحديث عن علي بن أبي طالب وعبد الله بن عبّاس وجابر بن عبد الله وعبد الله بن عمرو وأنس بن مالك عن رسول الله ﷺ نحوُه. أما حديث عليٍّ:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 498 - سعيد بن سلمة والمغيرة فيهما جهالة
[التعليق - من تلخيص الذهبي] ترقيم العلميه 498 - سعيد بن سلمة والمغيرة فيهما جهالة
It is narrated from Sayyiduna Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) was asked about performing ablution with sea water, and he (peace and blessings be upon him) said: "Its water is purifying and its dead (animals) are lawful."
Imam al-Hakim says: Among the corroborations (mutaba'at) of Imam Malik bin Anas in the routes of this hadith, I have narrated from three narrators who do not meet the condition of this book: Abd al-Rahman bin Ishaq, Ishaq bin Ibrahim al-Muzani and Abdullah bin Muhammad al-Qudami. What prompted me to do so is that the scholar should know that these corroborations and supporting reports belong to this foundational hadith with which Imam Malik opened his book "al-Muwatta", and which the jurists of Islam have circulated from his time to ours; and that a hadith like this is not to be declared defective on account of Sa'id bin Salamah and al-Mughirah bin Abi Burdah being unknown, since through these corroborations the label of being unknown has been removed from them both. This hadith has also been narrated from Ali bin Abi Talib, Ibn Abbas, Jabir bin Abdullah, Abdullah bin Amr and Anas bin Malik (may Allah be pleased with them).
Imam al-Hakim says: Among the corroborations (mutaba'at) of Imam Malik bin Anas in the routes of this hadith, I have narrated from three narrators who do not meet the condition of this book: Abd al-Rahman bin Ishaq, Ishaq bin Ibrahim al-Muzani and Abdullah bin Muhammad al-Qudami. What prompted me to do so is that the scholar should know that these corroborations and supporting reports belong to this foundational hadith with which Imam Malik opened his book "al-Muwatta", and which the jurists of Islam have circulated from his time to ours; and that a hadith like this is not to be declared defective on account of Sa'id bin Salamah and al-Mughirah bin Abi Burdah being unknown, since through these corroborations the label of being unknown has been removed from them both. This hadith has also been narrated from Ali bin Abi Talib, Ibn Abbas, Jabir bin Abdullah, Abdullah bin Amr and Anas bin Malik (may Allah be pleased with them).
Explanation & Benefits
Shaykh Adil Murshid et al.
(4) إسناده ضعيف من أجل محمد بن غزوان، قال أبو زرعة الرازي كما في"الجرح والتعديل" 8/ 54: منكر الحديث. والحديث صحيح كما سبق. ¤ ¤ وأخرجه العقيلي في "الضعفاء" (576)، والدارقطني (81) من طريقين عن سليمان بن عبد الرحمن، بهذا الإسناد.
Grading: This chain is da'if (weak) because of Muhammad bin Ghazwan; Abu Zur'ah al-Razi called him "munkar al-hadith" (a narrator of denounced hadith), as in "al-Jarh wa al-Ta'dil" 8/ 54. However, the hadith is sahih.
Reference / Source: It was recorded by al-'Uqayli in "al-Du'afa'" (576) and al-Daraqutni at (81) through two routes from Sulayman bin 'Abd al-Rahman, with this same chain.
(1) المراد به - والله أعلم - أبو شيبة الواسطي، ويقال: الكوفي، وهو متفق على ضعفه، وليس هو الذي روى هذا الحديث، وإنما عبد الرحمن بن إسحاق المدني كما سبق، وهو صدوق حسن الحديث، وعليه فإنَّ المصنف ذهل في تعيينه هنا، على أنه روى لأبي شيبة هذا بضعة أحاديث أخرى ستأتي منثورة عنده في "مستدركه".
Technical note / Defect ('illah): The one meant (and Allah knows best) is Abu Shaybah al-Wasiti al-Kufi, whose weakness is agreed upon, but he did not narrate this hadith; rather it was narrated by 'Abd al-Rahman bin Ishaq al-Madani, who is "saduq" (truthful) and hasan in hadith; it appears the author (al-Hakim) slipped (dhuhul) in identifying him here. Note that the author did take a few other hadiths from Abu Shaybah, which appear in various places in his book "al-Mustadrak".
(2) مكان كلمة "يعلل" بياض في النسخ الخطية.
Note / Clarification: In the manuscripts there is a blank space in place of the word "yu'allil".
Grading: This chain is da'if (weak) because of Muhammad bin Ghazwan; Abu Zur'ah al-Razi called him "munkar al-hadith" (a narrator of denounced hadith), as in "al-Jarh wa al-Ta'dil" 8/ 54. However, the hadith is sahih.
Reference / Source: It was recorded by al-'Uqayli in "al-Du'afa'" (576) and al-Daraqutni at (81) through two routes from Sulayman bin 'Abd al-Rahman, with this same chain.
(1) المراد به - والله أعلم - أبو شيبة الواسطي، ويقال: الكوفي، وهو متفق على ضعفه، وليس هو الذي روى هذا الحديث، وإنما عبد الرحمن بن إسحاق المدني كما سبق، وهو صدوق حسن الحديث، وعليه فإنَّ المصنف ذهل في تعيينه هنا، على أنه روى لأبي شيبة هذا بضعة أحاديث أخرى ستأتي منثورة عنده في "مستدركه".
Technical note / Defect ('illah): The one meant (and Allah knows best) is Abu Shaybah al-Wasiti al-Kufi, whose weakness is agreed upon, but he did not narrate this hadith; rather it was narrated by 'Abd al-Rahman bin Ishaq al-Madani, who is "saduq" (truthful) and hasan in hadith; it appears the author (al-Hakim) slipped (dhuhul) in identifying him here. Note that the author did take a few other hadiths from Abu Shaybah, which appear in various places in his book "al-Mustadrak".
(2) مكان كلمة "يعلل" بياض في النسخ الخطية.
Note / Clarification: In the manuscripts there is a blank space in place of the word "yu'allil".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 504
