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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)
أَرْضَعَتِ امْرَأَةُ أَبِي حُذَيْفَةَ سَالِمًا بِأَمْرِ النَّبِيِّ بَعْدَ أَنْ شَهِدَ بَدْرًا
The wife of Abu Hudhayfah nursing Salim by the command of the Prophet (peace and blessings be upon him) after he had taken part in Badr
Mustadrak al-Hakim — Hadith 5072
اُردوEn
أخبرنا أبو العباس المَحبُوبي بمَرُو، حدثنا سعيد بن مسعود، حدثنا يزيد ابن هارون، أخبرنا يحيى بن سعيد، أنه سمع عَمْرةَ بنت عبد الرحمن تُحدِّث: أنَّ امرأةَ أبي حُذيفة ذَكَرَت. وأخبرنا أبو عبد الله محمد بن يعقوب، حدثني أبي، حدثنا سُويد بن سعيد، حدثنا علي بن مُسهِر، عن يحيى بن سعيد، أنه سمع عَمْرة بنت عبد الرحمن تُحدِّث عن عائشة: أنَّ امرأة أبي حُذيفة ذَكَرتْ لرسولِ الله ﷺ دخولَ سالم مولى أبي حُذيفة عليها، فقال لها رسولُ الله ﷺ: "أرضِعِيه"، فأرضعَتْه بعد أن شَهِد بدرًا، فكان يَدخُل عليها (1). صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5002 - على شرط مسلم
[التعليق - من تلخيص الذهبي] ترقيم العلميه 5002 - على شرط مسلم
It is narrated from Sayyidah Aishah (may Allah be pleased with her) that the wife of Sayyiduna Abu Hudhayfah (may Allah be pleased with him) mentioned to the Messenger of Allah (peace and blessings be upon him) that Salim, the freed slave of Abu Hudhayfah, came in to her freely (in his status as an adopted son) (while he had reached adulthood). So the Messenger of Allah (peace and blessings be upon him) said to her: "Breastfeed him." So she breastfed him after Salim had taken part in the Battle of Badr (so that the prohibition of fosterage would be established), and thereafter he used to come in to her without hesitation.
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs did not record it.
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث صحيح، وهذا إسناد رجاله لا بأس بهم، لكنه اختُلف في وصله وإرساله كما يظهر من طريقي المصنِّف هنا، وسيذكره المُصنِّف مرة أخرى برقم (7076) من طريق ثالثة عن يحيى بن سعيد - وهو الأنصاري - عن عَمرة عن سهلة امرأة أبي حذيفة، فذكره موصولًا لكن عن سَهْلة امرأة أبي حذيفة بدل عائشة. وقد وافق يزيدَ بنَ هارون على إرساله سليمانُ بنُ بلال عند ابن سعد في "طبقاته" 10/ 257، فكأن الأشبة فيه عن يحيى بن سعيد الأنصاري عن عمرة الإرسالُ.
Grading: (1) This hadith is sahih, and the narrators of this chain are acceptable (la ba'sa bihim).
Technical note / Defect ('illah): Although the narrators are reliable, there is disagreement over whether this narration is "mawsul" (connected) or "mursal", as is evident here from the two routes of the author (al-Hakim).
Details of the narration: The author will mention this narration again at number (7076) through a third route from Yahya bin Sa'id (al-Ansari), from 'Amrah, from Sahlah (the wife of Abu Hudhayfah); there it is given as "mawsul", but with Sahlah the wife of Abu Hudhayfah in place of 'A'ishah (may Allah be pleased with her).
Corroborating chains and supporting reports: Like Yazid bin Harun, Sulayman bin Balal also narrated it as "mursal", as Ibn Sa'd mentioned in his "al-Tabaqat al-Kubra" (10/257).
Important point: The more likely view appears to be that the narration of Yahya bin Sa'id al-Ansari from 'Amrah is in fact "mursal".
وقد تقدَّم الحديث بأطول ممّا هنا برقم (2725) من طريق عبد الرحمن بن خالد بن مسافر، عن ابن شهاب، عن عروة بن الزبير وعمرة بن عبد الرحمن، عن عائشة. وقد ذكر الذُّهلي أنَّ عمْرة غير محفوظة في إسناد الزهري. وعلى أي حالٍ فللحديث طرق أخرى عن عائشة تقدم تخريجها هناك، فهو صحيحٌ بها.
Details of the narration: This hadith has already passed, in greater detail than here, at number (2725), narrated by 'Abd al-Rahman bin Khalid bin Musafir from Ibn Shihab (al-Zuhri), from 'Urwah bin al-Zubayr and 'Amrah bint 'Abd al-Rahman, both from 'A'ishah (may Allah be pleased with her).
Technical note / Defect ('illah): Imam al-Dhuhli mentioned that the mention of "'Amrah" in al-Zuhri's chain is not mahfuz (established).
Grading: In any case, this hadith has several other routes from 'A'ishah (may Allah be pleased with her), which were referenced there, so on their basis this hadith is "sahih".
Grading: (1) This hadith is sahih, and the narrators of this chain are acceptable (la ba'sa bihim).
Technical note / Defect ('illah): Although the narrators are reliable, there is disagreement over whether this narration is "mawsul" (connected) or "mursal", as is evident here from the two routes of the author (al-Hakim).
Details of the narration: The author will mention this narration again at number (7076) through a third route from Yahya bin Sa'id (al-Ansari), from 'Amrah, from Sahlah (the wife of Abu Hudhayfah); there it is given as "mawsul", but with Sahlah the wife of Abu Hudhayfah in place of 'A'ishah (may Allah be pleased with her).
Corroborating chains and supporting reports: Like Yazid bin Harun, Sulayman bin Balal also narrated it as "mursal", as Ibn Sa'd mentioned in his "al-Tabaqat al-Kubra" (10/257).
Important point: The more likely view appears to be that the narration of Yahya bin Sa'id al-Ansari from 'Amrah is in fact "mursal".
وقد تقدَّم الحديث بأطول ممّا هنا برقم (2725) من طريق عبد الرحمن بن خالد بن مسافر، عن ابن شهاب، عن عروة بن الزبير وعمرة بن عبد الرحمن، عن عائشة. وقد ذكر الذُّهلي أنَّ عمْرة غير محفوظة في إسناد الزهري. وعلى أي حالٍ فللحديث طرق أخرى عن عائشة تقدم تخريجها هناك، فهو صحيحٌ بها.
Details of the narration: This hadith has already passed, in greater detail than here, at number (2725), narrated by 'Abd al-Rahman bin Khalid bin Musafir from Ibn Shihab (al-Zuhri), from 'Urwah bin al-Zubayr and 'Amrah bint 'Abd al-Rahman, both from 'A'ishah (may Allah be pleased with her).
Technical note / Defect ('illah): Imam al-Dhuhli mentioned that the mention of "'Amrah" in al-Zuhri's chain is not mahfuz (established).
Grading: In any case, this hadith has several other routes from 'A'ishah (may Allah be pleased with her), which were referenced there, so on their basis this hadith is "sahih".
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5072
