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مستدرکِ حاکم
Mustadrak al-Hakim
أول كتاب الصلاة
Book of Prayer
مَنْ أَذَّنَ اثْنَتَيْ عَشْرَةَ سَنَةً وَجَبَتْ لَهُ الْجَنَّةُ وَكُتِبَ لَهُ بِكُلِّ أَذَانٍ سِتُّونَ حَسَنَةً وَبِكُلِّ إِقَامَةٍ ثَلَاثُونَ حَسَنَةً
Whoever calls the adhan for twelve years, Paradise becomes due for him, and sixty good deeds are recorded for him for each adhan and thirty for each iqamah
Mustadrak al-Hakim — Hadith 749
اُردوEn
حدثنا إسماعيل بن محمد بن الفضل بن محمد الشَّعْراني، حدثنا جدِّي، حدثنا نُعيم بن حمَّاد، حدثنا عبد العزيز بن محمد، عن عبيد الله بن عمر، عن نافع، عن ابن عمر: أنَّ رسول الله ﷺ كان لا يؤذِّن في شيءٍ من الصلوات في السَّفر ولا يقيمُ إلّا للصُّبح، فإنه كان يؤذِّن ويُقيم (1).
هذا حديث صحيح الإسناد، فقد احتجَّ مسلمٌ بعبد العزيز بن محمد، واحتجَّ البخاري بنُعيَم بن حماد، والمشهورُ من فعل ابن عمر.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 738 - رواه نعيم بن حماد عنه فرفعه وزاد إلا الصبح فإنه يؤذن ويقيم
هذا حديث صحيح الإسناد، فقد احتجَّ مسلمٌ بعبد العزيز بن محمد، واحتجَّ البخاري بنُعيَم بن حماد، والمشهورُ من فعل ابن عمر.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 738 - رواه نعيم بن حماد عنه فرفعه وزاد إلا الصبح فإنه يؤذن ويقيم
It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) that while travelling, the Messenger of Allah (peace and blessings be upon him) would neither give the adhan nor call the iqamah for any prayer except the morning (Fajr) prayer; only for the morning prayer would he give the adhan and call the iqamah.
The chain of this hadith is sahih (authentic); Imam Muslim used Abd al-Aziz bin Muhammad as evidence, and Imam Bukhari used Nu'aym bin Hammad as evidence.
The chain of this hadith is sahih (authentic); Imam Muslim used Abd al-Aziz bin Muhammad as evidence, and Imam Bukhari used Nu'aym bin Hammad as evidence.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) لا يصحُّ مرفوعًا، نعيم بن حماد كثير الخطأ، وفي رواية عبد العزيز بن محمد - وهو الدَّرَاوَرْدي - عن عبيد الله بن عمر مناكير كما قال النسائي، وقد خولف في رفعه، والمحفوظ عن ابن عمر من فعله أنه كان لا يزيد على الإقامة في السفر إلّا في الصبح فإنه كان يؤذن فيها ويقيم، هكذا روى الإمام مالك في "موطئه" 1/ 73 عن نافع، وكذلك روى الزهري عن سالم بن عبد الله بن عمر عن أبيه فيما أخرجه عبد الرزاق في "مصنفه" (1893)، وفيه أيضًا (1896) من طريق القاسم بن محمد عن ابن عمر كذلك. وانظر ما بعده.
Grading: It is not authentic as "marfu'".
Technical note / Defect ('illah): Its narrator Nu'aym bin Hammad makes many mistakes, and the narrations of Abd al-Aziz bin Muhammad al-Darawardi from Ubayd Allah bin Umar contain "manakir" (unacceptable reports), as al-Nasa'i said; and he has been contradicted in narrating it as marfu'.
Important point: What is "mahfuz" (preserved) from Ibn Umar (may Allah be pleased with him) is his own practice: in travel he would suffice with the iqamah alone, except for Fajr, for which he would give both the adhan and the iqamah.
Reference / Source: This is how Malik narrated it in "al-Muwatta'" 1/73 from Nafi'; likewise al-Zuhri narrated it from Salim bin Abd Allah bin Umar from his father, as recorded by Abd al-Razzaq in his "Musannaf" (1893), and also there (1896) by way of al-Qasim bin Muhammad from Ibn Umar in the same way. See also the narration after it.
Grading: It is not authentic as "marfu'".
Technical note / Defect ('illah): Its narrator Nu'aym bin Hammad makes many mistakes, and the narrations of Abd al-Aziz bin Muhammad al-Darawardi from Ubayd Allah bin Umar contain "manakir" (unacceptable reports), as al-Nasa'i said; and he has been contradicted in narrating it as marfu'.
Important point: What is "mahfuz" (preserved) from Ibn Umar (may Allah be pleased with him) is his own practice: in travel he would suffice with the iqamah alone, except for Fajr, for which he would give both the adhan and the iqamah.
Reference / Source: This is how Malik narrated it in "al-Muwatta'" 1/73 from Nafi'; likewise al-Zuhri narrated it from Salim bin Abd Allah bin Umar from his father, as recorded by Abd al-Razzaq in his "Musannaf" (1893), and also there (1896) by way of al-Qasim bin Muhammad from Ibn Umar in the same way. See also the narration after it.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 749
