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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب اللباس
Book of Clothing
طِيبُ الرِّجَالِ رِيحٌ لَا لَوْنَ لَهُ وَطِيبُ النِّسَاءِ لَوْنٌ لَا رِيحَ لَهُ
Men's perfume has scent but no colour, and women's perfume has colour but no scent
Mustadrak al-Hakim — Hadith 7589
اُردوEn
أخبرني أبو بكر بن عبد الله بن قُريش، أخبرنا الحسن بن سفيان، حَدَّثَنَا محمد بن أبي بكر المُقدَّمي، حَدَّثَنَا زياد بن عبد الله البَكَّائي، حَدَّثَنَا أبو عِمران الجَوْني، أنَّ أنس بن مالك حدّثه قال: ما شبَّهتُ الناسَ اليومَ في المسجد وكثرةَ الطَّيالِسةِ إلَّا بيهودِ خيبر (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه. ومعناه الطَّيالسة المُصبَّغة، فإنها لِباسُ اليهود.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7401 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه. ومعناه الطَّيالسة المُصبَّغة، فإنها لِباسُ اليهود.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7401 - صحيح
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that he said: Nowadays, when I see the people in the mosque and the great number of tayalisah (shawls), I find them resembling the Jews of Khaybar.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it. And what is meant is dyed shawls, for they were the clothing of the Jews.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it. And what is meant is dyed shawls, for they were the clothing of the Jews.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده صحيح على وهمٍ وقع في إسناد الحاكم في تعيين زياد، فالصواب أنه ابن الربيع اليَحمدي - وهو ثقة - كما رواه الكِبار، وقد نصَّ على تفرده به، البزار وليس هو ابن عبد الله البكّائي، وهذا صدوق حسن الحديث. أبو عمران الجوني: هو عبد الملك بن حبيب البصري.
Grading: (1) Its chain is sahih, despite an error (wahm) in al-Hakim's chain in identifying Ziyad; the correct view is that he is "Ibn al-Rabi' al-Yahmadi", who is trustworthy (thiqah), as the senior scholars narrated it. Al-Bazzar explicitly stated that he is alone in narrating it. He is not "Ibn Abd Allah al-Bakka'i"; the latter is saduq (truthful) and hasan al-hadith.
Technical note / Defect ('illah): Abu Imran al-Jawni is "Abd al-Malik bin Habib al-Basri".
وأخرجه البخاري (4208)، والبزار في "مسنده" (7384)، وابن عدي في "الكامل" 3/ 195 من طريق زياد بن الربيع، عن أبي عمران به. وقال البزار: تفرد به زياد بن الربيع.
Reference / Source: It was recorded by al-Bukhari (4208), al-Bazzar in his "Musnad" (7384) and Ibn Adi in "al-Kamil" (3/ 195) through the route of Ziyad bin al-Rabi', from Abu Imran, with this chain. Al-Bazzar said: Ziyad bin al-Rabi' is alone in narrating it.
والطيالسة: جمع طَيلَسان، ويقال أيضًا: طالسان، وهو ضرب من الأوشحة يُلبس على الكتفين، أو يحيط بالبدن خالٍ عن التفصيل والخياطة.
Note / Clarification: "Al-tayalisah" is the plural of "taylasan", also called "talasan". It is a kind of shawl worn over the shoulders, or wrapped around the body, without cutting or stitching.
Grading: (1) Its chain is sahih, despite an error (wahm) in al-Hakim's chain in identifying Ziyad; the correct view is that he is "Ibn al-Rabi' al-Yahmadi", who is trustworthy (thiqah), as the senior scholars narrated it. Al-Bazzar explicitly stated that he is alone in narrating it. He is not "Ibn Abd Allah al-Bakka'i"; the latter is saduq (truthful) and hasan al-hadith.
Technical note / Defect ('illah): Abu Imran al-Jawni is "Abd al-Malik bin Habib al-Basri".
وأخرجه البخاري (4208)، والبزار في "مسنده" (7384)، وابن عدي في "الكامل" 3/ 195 من طريق زياد بن الربيع، عن أبي عمران به. وقال البزار: تفرد به زياد بن الربيع.
Reference / Source: It was recorded by al-Bukhari (4208), al-Bazzar in his "Musnad" (7384) and Ibn Adi in "al-Kamil" (3/ 195) through the route of Ziyad bin al-Rabi', from Abu Imran, with this chain. Al-Bazzar said: Ziyad bin al-Rabi' is alone in narrating it.
والطيالسة: جمع طَيلَسان، ويقال أيضًا: طالسان، وهو ضرب من الأوشحة يُلبس على الكتفين، أو يحيط بالبدن خالٍ عن التفصيل والخياطة.
Note / Clarification: "Al-tayalisah" is the plural of "taylasan", also called "talasan". It is a kind of shawl worn over the shoulders, or wrapped around the body, without cutting or stitching.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7589
