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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)
التَّعَوُّذُ مِنْ عَذَابِ الْقَبْرِ
Seeking refuge from the punishment of the grave
Mustadrak al-Hakim — Hadith 5169
اُردوEn
حدثني بصحّة ذلك أبو بكر بن داود وأبو محمد البَلَاذُري الحافظ وأبو سعيد الثقفي، قالوا: حدثنا محمد بن أيوب، أخبرنا سهل بن عثمان العَسْكري، حدثنا جُنادة بن سَلْم (2) القُرشي، عن عُبيد الله بن عمر، سمعت أمَّ خالد بنت خالد بن سعيد بن العاص الأكبر تقول: سمعتُ رسول الله ﷺ يَتعوَّذ من عذابِ القبر (1). ذكرُ صفوانَ بن مَخرَمة الزُّهري
Sayyidah Umm Khalid bint Khalid bin Sa'id bin al-As al-Akbar (may Allah be pleased with her) said: I heard the Messenger of Allah (peace and blessings be upon him) seeking refuge from the punishment of the grave.
Mention of the merits of Safwan bin Makhramah al-Zuhri (may Allah be pleased with him):
Mention of the merits of Safwan bin Makhramah al-Zuhri (may Allah be pleased with him):
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) في (م) و (ب): سالم، وكانت في (ص): سلم، ثم رُمِّجت وكُتب في هامشها: سالم، بخط مغاير، والصحيح ما كان في أصل (ص) وفاقًا لما في (ز). ونسبته قُرشيًا مما لم نقف عليه إلّا هنا، مع أنَّ المعروف أنه سُوائيٌّ عامريٌّ من هوازن، لكنهم كانوا حُلَفاء بني زُهرة بن كلاب القرشيِّين كما في ترجمة جابر بن سمرة السُّوائي في "طبقات ابن سعد" 8/ 146، وجابر أحدُ أجداد جُنادة بن سَلْم هذا، فظهر بذلك صحة نسبته قُرشيًا للحِلف.
Technical note / Defect ('illah): (2) Manuscripts (M) and (B) have "Salim", while (S) originally had "Salm"; then it was erased and "Salim" was written in its margin in a different hand. The correct form is what was in the original of (S), which agrees with (Z) (i.e. Salm). We have not found his attribution as "Qurashi" anywhere except here, although what is well known is that he is "Suwa'i, 'Amiri, of Hawazin"; but they were "confederates" (hulafa') of Banu Zuhrah bin Kilab al-Qurashi, as in the biography of Jabir bin Samurah al-Suwa'i in "Tabaqat Ibn Sa'd" [8/ 146]. And Jabir is one of the forefathers of this Junadah bin Salm. So, because of the confederacy, his attribution as "Qurashi" is shown to be correct.
(1) حديث صحيح، وهذا إسناد رجاله لا بأس بهم غير جُنادة بن سَلْم، فهو مختلَف فيه كما بيَّنّاه برقم (1943)، وعلى أي حالٍ فللحديث طريق أخرى ستأتي عند المصنف برقم (7106) يصح بها.
Grading: (1) This hadith is "sahih", and the narrators of this chain are "unobjectionable" except for "Junadah bin Salm". There is disagreement about Junadah, as we have explained at number (1943).
Important point: In any case, this hadith has another route which will come with the author (al-Hakim) at number (7106), by which it becomes sahih.
Technical note / Defect ('illah): (2) Manuscripts (M) and (B) have "Salim", while (S) originally had "Salm"; then it was erased and "Salim" was written in its margin in a different hand. The correct form is what was in the original of (S), which agrees with (Z) (i.e. Salm). We have not found his attribution as "Qurashi" anywhere except here, although what is well known is that he is "Suwa'i, 'Amiri, of Hawazin"; but they were "confederates" (hulafa') of Banu Zuhrah bin Kilab al-Qurashi, as in the biography of Jabir bin Samurah al-Suwa'i in "Tabaqat Ibn Sa'd" [8/ 146]. And Jabir is one of the forefathers of this Junadah bin Salm. So, because of the confederacy, his attribution as "Qurashi" is shown to be correct.
(1) حديث صحيح، وهذا إسناد رجاله لا بأس بهم غير جُنادة بن سَلْم، فهو مختلَف فيه كما بيَّنّاه برقم (1943)، وعلى أي حالٍ فللحديث طريق أخرى ستأتي عند المصنف برقم (7106) يصح بها.
Grading: (1) This hadith is "sahih", and the narrators of this chain are "unobjectionable" except for "Junadah bin Salm". There is disagreement about Junadah, as we have explained at number (1943).
Important point: In any case, this hadith has another route which will come with the author (al-Hakim) at number (7106), by which it becomes sahih.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 5169
