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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)
ذِكْرُ فَضْلِ الْمُهَاجِرِينَ
The virtue of the Muhajirun
Mustadrak al-Hakim — Hadith 7141
اُردوEn
أخبرني أبو محمد بن زياد العَدْل، حدَّثنا محمد بن إسحاق، حدَّثنا أحمد بن عبد الرحمن بن وهب، حدثني عمِّي، أخبرني سليمان بن بلال، عن كثير بن زيد، عن عبد الرحمن بن أبي سعيد الخُدْري، عن أبيه، أنَّ رسول الله ﷺ قال: "للمهاجرينَ مَنابرُ من ذَهَبٍ يَجلِسُون عليها يومَ القيامة، قد أمنوا من الفَزَع". قال: ثم يقول أبو سعيد: والله لو حَبَوتُ بها أحدًا لحَبَوتُ بها قومي (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه. ذكرُ فضائِل أهل بدر
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6965 - أحمد بن عبد الرحمن واه
هذا حديث صحيح الإسناد، ولم يُخرجاه. ذكرُ فضائِل أهل بدر
[التعليق - من تلخيص الذهبي] ترقيم العلميه 6965 - أحمد بن عبد الرحمن واه
It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The Muhajirun will have pulpits of gold (on the Day of Resurrection) on which they will sit, and they will be safe from the great terror of that Day." Then Abu Sa'id (may Allah be pleased with him) would say: By Allah, if I could give this virtue to anyone, I would give it to my own people (the Ansar).
This hadith has a sahih (authentic) chain, but the two Shaykhs did not record it.
Mention of the virtues of the people of Badr.
This hadith has a sahih (authentic) chain, but the two Shaykhs did not record it.
Mention of the virtues of the people of Badr.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) إسناده ضعيف من أجل كثير بن زيد - وهو الأسلمي - فقد تفرَّد به، وهو ممن لا يحتمل تفرده، فالأكثر على تضعيفه، كما أنه إنما يروي عن عبد الرحمن بن أبي سعيد بواسطة ابنه رُبيح بن عبد الرحمن، ولا نعرف له رواية عن والد ربيح إلا في هذا الخبر. وأحمد بن عبد الرحمن قال أبو حاتم الرازي: خلط ثم رجع، وكان صدوقًا، وبنحوه قال أبو زرعة، وأعله الذهبي في "التلخيص" بأحمد هذا، فقال: أحمد واهٍ. قلنا: لكنه متابع. وعمه: هو عبد الله بن وهب المصري، وأبو محمد بن زياد: هو عبد الله بن محمد بن علي بن زياد.
Grading: Its chain is "da'if" (weak).
Technical note / Defect ('illah): The reason is that Kathir bin Zayd al-Aslami is alone in narrating it, and he is not a narrator whose solitary narration is accepted (most scholars declared him weak). Moreover, he normally narrates from Abd al-Rahman bin Abi Sa'id through his son Rubayh bin Abd al-Rahman, and we know of no narration of his from Rubayh's father except in this report. There is also criticism of Ahmad bin Abd al-Rahman: Abu Hatim said that he became confused (ikhtilat) but later retracted, and that he was saduq (truthful). Al-Dhahabi called him "wahin" (extremely weak), but we say that he has been corroborated. His paternal uncle is Abdullah bin Wahb al-Misri, and Abu Muhammad bin Ziyad is Abdullah bin Muhammad bin Ali bin Ziyad.
وأخرجه ابن أبي عاصم في "الآحاد والمثاني" (340)، والبزار (1269 - كشف الأستار)، وتمام في "الفوائد" (1607) من طريق سفيان بن حمزة، وابن حبان (7262)، والآجري في "الشريعة" (1117) من طريق عبد العزيز بن أبي حازم، كلاهما عن كثير بن زيد، بهذا الإسناد. وقال البزار: لا نعلمه بهذا اللفظ إلا بهذا الإسناد.
Reference / Source: This narration was narrated by Ibn Abi Asim in "al-Ahad wa al-Mathani" (340), al-Bazzar (1269 - Kashf al-Astar) and Tammam in "al-Fawa'id" (1607) by way of Sufyan bin Hamzah. Ibn Hibban (7262) and al-Ajurri in "al-Shari'ah" (1117) also reported it by way of Abd al-Aziz bin Abi Hazim, and both of them narrate it from Kathir bin Zayd with this chain.
Important point: Al-Bazzar said: As far as we know, this narration with this wording is narrated only with this chain.
Grading: Its chain is "da'if" (weak).
Technical note / Defect ('illah): The reason is that Kathir bin Zayd al-Aslami is alone in narrating it, and he is not a narrator whose solitary narration is accepted (most scholars declared him weak). Moreover, he normally narrates from Abd al-Rahman bin Abi Sa'id through his son Rubayh bin Abd al-Rahman, and we know of no narration of his from Rubayh's father except in this report. There is also criticism of Ahmad bin Abd al-Rahman: Abu Hatim said that he became confused (ikhtilat) but later retracted, and that he was saduq (truthful). Al-Dhahabi called him "wahin" (extremely weak), but we say that he has been corroborated. His paternal uncle is Abdullah bin Wahb al-Misri, and Abu Muhammad bin Ziyad is Abdullah bin Muhammad bin Ali bin Ziyad.
وأخرجه ابن أبي عاصم في "الآحاد والمثاني" (340)، والبزار (1269 - كشف الأستار)، وتمام في "الفوائد" (1607) من طريق سفيان بن حمزة، وابن حبان (7262)، والآجري في "الشريعة" (1117) من طريق عبد العزيز بن أبي حازم، كلاهما عن كثير بن زيد، بهذا الإسناد. وقال البزار: لا نعلمه بهذا اللفظ إلا بهذا الإسناد.
Reference / Source: This narration was narrated by Ibn Abi Asim in "al-Ahad wa al-Mathani" (340), al-Bazzar (1269 - Kashf al-Astar) and Tammam in "al-Fawa'id" (1607) by way of Sufyan bin Hamzah. Ibn Hibban (7262) and al-Ajurri in "al-Shari'ah" (1117) also reported it by way of Abd al-Aziz bin Abi Hazim, and both of them narrate it from Kathir bin Zayd with this chain.
Important point: Al-Bazzar said: As far as we know, this narration with this wording is narrated only with this chain.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7141
