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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب البر والصلة
Book of Righteousness and Maintaining Ties
حَقُّ الزَّوْجِ عَلَى الزَّوْجَةِ
The rights of the husband over the wife
Mustadrak al-Hakim — Hadith 7513
اُردوEn
أخبرنا أبو عبد الله محمد بن عبد الله الصَّفّار، حدّثنا أحمد بن مَهدي بن رُستُم الأصفهانيّ، حدّثنا معاذ بن هشام الدَّسْتُوائيّ، حدَّثني أبيّ، حدَّثني القاسم بن عَوف الشَّيبانيّ، عن ابن أبي ليلى، عن أبيه، عن معاذ بن جبل: أنه أتى الشامَ، فرأى النصارى يسجدون لأساقِفَتِهم وقِسِّيسيهِم وبَطارقَتِهم، ورأى اليهودَ يسجدون لأحبارهم وربّانِيهم وعلمائِهم وفقهائِهم، فقال: لأيِّ شيء تفعلون هذا؟ قالوا: هذه تحيةُ الأنبياءِ ﵈، قلتُ: فنحن أحقُّ أن نَصنَعَ بنبيِّنا، فقال نبي الله ﷺ: "إنهم كَذَّبوا على أنبيائهم كما حرَّفوا كتابَهم، لو أمرتُ أحدًا أن يَسجُدَ لأحدٍ، لأَمرتُ المرأةَ أن تسجدَ لزوجِها من عِظَمِ حقِّه عليها، ولا تجدُ امرأةٌ حلاوةَ الإيمان حتى تؤدِّيَ حقَّ زوجِها، ولو سألها نفسَها وهي على ظهرِ قَتَبٍ" (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7325 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7325 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) that he went to Syria and saw the Christians prostrating to their bishops, priests and patriarchs, and he saw the Jews prostrating to their rabbis, their scholars of the Torah, their learned men and their jurists. He said (to them): "Why do you do this?" They replied: "This is the greeting (form of salutation) of the Prophets (peace be upon them)." Sayyiduna Mu'adh (may Allah be pleased with him) said: "Then we are more entitled to do this with our Prophet (peace and blessings be upon him)." So the Prophet (peace and blessings be upon him) said: "They have lied against their Prophets just as they distorted their Book. If I were to command anyone to prostrate to anyone, I would have commanded the woman to prostrate to her husband, because of his great right over her. And no woman can find the sweetness of faith until she fulfils the right of her husband, such that even if her husband asks her for herself while she is on a camel's saddle, she should not refuse."
Imam al-Hakim said that this hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Imam al-Hakim said that this hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث حسن، وهذا إسناد ضعيف لاضطرابه، فقد اضطرب فيه القاسم بن عوف الشيباني - وهو ليس بذاك القوي إلا أن محلّه الصدق - كما فصلناه في مسند أحمد 32/ (19403). ابن أبي ليلى: هو عبد الرحمن.
Grading: (1) This hadith is hasan,
Technical note / Defect ('illah): but this chain is da'if (weak) because of its idtirab (inconsistency), since al-Qasim bin 'Awf al-Shaybani (who is not very strong, except that his standing is that of truthfulness) was inconsistent in it, as we explained in detail in Musnad Ahmad 32/ (19403).
Note / Clarification: Ibn Abi Layla is 'Abd al-Rahman.
وأخرجه أحمد 32/ (19404) عن علي بن المَدينيّ، عن معاذ بن هشام، بهذا الإسناد.
Reference / Source: It was narrated by Imam Ahmad in 32/ (19404) from 'Ali bin al-Madini, from Mu'adh bin Hisham, with this same chain.
وانظر ما بعده.
Note / Clarification: See the narration that comes after it.
قوله: "على ظهر قَتَب" القتب: الرَّحْل للبعير على قدر سنامه.
Note / Clarification: His words: "'ala zahri qatab" (on the back of a camel saddle): "al-qatab" is the camel's saddle, made to the size of its hump.
ومعنى الحديث الحثّ لهنَّ على مطاوعة أزواجهن، وأنه كان يسعهن الامتناع في هذه الحالة، فكيف في غيرها. قاله ابن الأثير في "النهاية" (قتب).
Important point: The meaning of the hadith is to urge women to obey their husbands, and (the point is that) if even in this situation (on a camel's back) there is no room for them to refuse, then how could refusal be permissible in other situations? Ibn al-Athir said this in "al-Nihayah" (entry: qatab).
Grading: (1) This hadith is hasan,
Technical note / Defect ('illah): but this chain is da'if (weak) because of its idtirab (inconsistency), since al-Qasim bin 'Awf al-Shaybani (who is not very strong, except that his standing is that of truthfulness) was inconsistent in it, as we explained in detail in Musnad Ahmad 32/ (19403).
Note / Clarification: Ibn Abi Layla is 'Abd al-Rahman.
وأخرجه أحمد 32/ (19404) عن علي بن المَدينيّ، عن معاذ بن هشام، بهذا الإسناد.
Reference / Source: It was narrated by Imam Ahmad in 32/ (19404) from 'Ali bin al-Madini, from Mu'adh bin Hisham, with this same chain.
وانظر ما بعده.
Note / Clarification: See the narration that comes after it.
قوله: "على ظهر قَتَب" القتب: الرَّحْل للبعير على قدر سنامه.
Note / Clarification: His words: "'ala zahri qatab" (on the back of a camel saddle): "al-qatab" is the camel's saddle, made to the size of its hump.
ومعنى الحديث الحثّ لهنَّ على مطاوعة أزواجهن، وأنه كان يسعهن الامتناع في هذه الحالة، فكيف في غيرها. قاله ابن الأثير في "النهاية" (قتب).
Important point: The meaning of the hadith is to urge women to obey their husbands, and (the point is that) if even in this situation (on a camel's back) there is no room for them to refuse, then how could refusal be permissible in other situations? Ibn al-Athir said this in "al-Nihayah" (entry: qatab).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7513
