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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب اللباس
Book of Clothing
الدُّعَاءُ عِنْدَ ثَوْبٍ جَدِيدٍ
Supplication when wearing a new garment
Mustadrak al-Hakim — Hadith 7596
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا الحسن بن علي بن عفان، حدثنا أبو أسامة، حدثنا سعيد بن إياس الجُرَيري، عن أبي نَضْرة، عن أبي سعيد قال: كان رسول الله ﷺ إذا استَجَدَّ ثوبًا؛ سماه باسمه: عمامةً أو قميصًا أو رِداءً، ثم يقول: "اللهمَّ لك الحمدُ، أنت كَسَوتَنِيه، أسألُكَ من خَيرِه وخَيرِ ما صُنِعَ له، وأعوذُ بك من شرِّه وشرِّ ما صُنع له" (1).
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7408 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7408 - على شرط مسلم
It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that whenever the Messenger of Allah (peace and blessings be upon him) put on a new garment, he would call it by its name, such as turban, shirt or cloak, and then recite this supplication: 'Allahumma laka al-hamd, anta kasawtanihi, as'aluka min khayrihi wa khayri ma suni'a lahu, wa a'udhu bika min sharrihi wa sharri ma suni'a lahu' (O Allah, to You belongs all praise; You have clothed me with it. I ask You for its good and the good of that (purpose) for which it was made, and I seek refuge in You from its evil and the evil of that for which it was made).
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) رجاله ثقات إلّا أنه قد اختلف في وصله وإرساله على سعيد بن إياس الجريري، وكان قد اختلط، والرواية الموصولة عنه هي من رواية صغار أصحابه الذين رووا عنه بعد الاختلاط، بينما رواه عنه حمّاد سلمة بن وعبد الوهاب وعبد المجيد الثقفي - وهما ممَّن روى عنه قبل الاختلاط - فأرسلاه، لكنهما قد اختلفا في إسناده كما سيأتي.
Grading: (1) Its narrators are trustworthy; however, there is disagreement over Sa'id bin Iyas al-Jurayri as to whether this narration is mawsul (connected) or mursal.
Technical note / Defect ('illah): Sa'id al-Jurayri suffered from ikhtilat (deterioration of memory) late in life. The connected narration from him comes from his junior students who took from him after the deterioration, whereas Hammad bin Salamah and Abd al-Wahhab bin Abd al-Majid al-Thaqafi (both of whom are among those who narrated from him before the deterioration) narrated it as mursal; but they too differed over its chain, as will follow.
وأخرجه أحمد 17 / (11248) و (11469)، وأبو داود (4020)، والترمذي (1767) من طريق عبد الله بن المبارك، وأبو داود (4021)، والنسائي (10068)، وابن حبان (5421) من طريق عيسى بن يونس، وأبو داود (4022) من طريق محمد بن دينار، والترمذي (1767) من طريق القاسم بن مالك، وأبو يعلى (1079)، وابن حبان (5421) من طريق خالد بن عبد الله الواسطي الطحّان، خمستهم عن سعيد الجريري بهذا الإسناد. ووقع في رواية أبي يعلى الشكُّ في وصله بذكر أبي سعيد الخدري.
Reference / Source: It was recorded by Imam Ahmad (17/ 11248, 11469), Abu Dawud (4020) and al-Tirmidhi (1767) through the route of Abd Allah bin al-Mubarak; by Abu Dawud (4021), al-Nasa'i (10068) and Ibn Hibban (5421) through the route of Isa bin Yunus; by Abu Dawud (4022) through the route of Muhammad bin Dinar; by al-Tirmidhi (1767) through the route of al-Qasim bin Malik; and by Abu Ya'la (1079) and Ibn Hibban (5421) through the route of Khalid bin Abd Allah al-Wasiti al-Tahhan.
Details of the narration: All five of these narrators narrate it from Sa'id al-Jurayri with this chain. However, in Abu Ya'la's narration there is doubt about its being connected through the mention of Abu Sa'id al-Khudri (may Allah be pleased with him).
ورواه عبد الوهاب بن عبد المجيد الثقفي - فيما ذكر أبو داود بإثر الحديث (4022) - عن سعيد الجريري عن أبي نضرة، لم يذكر فيه أبا سعيد.
Details of the narration: Abd al-Wahhab bin Abd al-Majid al-Thaqafi, as Abu Dawud mentioned right after hadith (4022), narrated it from Sa'id al-Jurayri, from Abu Nadrah, but did not mention Abu Sa'id al-Khudri in it (i.e. he narrated it as mursal).
ورواه حمّاد بن سلمة، عن سعيد الجريري، عن أبي العلاء بن عبد الله بن الشَّخير، عن أبيه مرسلًا، عند النسائي (10069)، وقال عقبه: حمّاد بن سلمة في الجريري اثبت من عيسى بن يونس، لأنَّ الجريري كان قد اختلط، وسماع حماد بن سلمة منه قديم قبل أن يختلط، ثم قال: وحديث حماد أَولى بالصواب.
Details of the narration: Hammad bin Salamah narrated it from Sa'id al-Jurayri, from Abu al-Ala' bin Abd Allah bin al-Shikhkhir, from his father, as mursal; this is in al-Nasa'i (10069).
Technical note / Defect ('illah): Imam al-Nasa'i said after it: "In narrating from al-Jurayri, Hammad bin Salamah is more reliable (athbat) than Isa bin Yunus, because al-Jurayri's memory had deteriorated, and Hammad bin Salamah heard from him early, before the deterioration." Then he said: "The hadith of Hammad is closer to being correct."
Grading: (1) Its narrators are trustworthy; however, there is disagreement over Sa'id bin Iyas al-Jurayri as to whether this narration is mawsul (connected) or mursal.
Technical note / Defect ('illah): Sa'id al-Jurayri suffered from ikhtilat (deterioration of memory) late in life. The connected narration from him comes from his junior students who took from him after the deterioration, whereas Hammad bin Salamah and Abd al-Wahhab bin Abd al-Majid al-Thaqafi (both of whom are among those who narrated from him before the deterioration) narrated it as mursal; but they too differed over its chain, as will follow.
وأخرجه أحمد 17 / (11248) و (11469)، وأبو داود (4020)، والترمذي (1767) من طريق عبد الله بن المبارك، وأبو داود (4021)، والنسائي (10068)، وابن حبان (5421) من طريق عيسى بن يونس، وأبو داود (4022) من طريق محمد بن دينار، والترمذي (1767) من طريق القاسم بن مالك، وأبو يعلى (1079)، وابن حبان (5421) من طريق خالد بن عبد الله الواسطي الطحّان، خمستهم عن سعيد الجريري بهذا الإسناد. ووقع في رواية أبي يعلى الشكُّ في وصله بذكر أبي سعيد الخدري.
Reference / Source: It was recorded by Imam Ahmad (17/ 11248, 11469), Abu Dawud (4020) and al-Tirmidhi (1767) through the route of Abd Allah bin al-Mubarak; by Abu Dawud (4021), al-Nasa'i (10068) and Ibn Hibban (5421) through the route of Isa bin Yunus; by Abu Dawud (4022) through the route of Muhammad bin Dinar; by al-Tirmidhi (1767) through the route of al-Qasim bin Malik; and by Abu Ya'la (1079) and Ibn Hibban (5421) through the route of Khalid bin Abd Allah al-Wasiti al-Tahhan.
Details of the narration: All five of these narrators narrate it from Sa'id al-Jurayri with this chain. However, in Abu Ya'la's narration there is doubt about its being connected through the mention of Abu Sa'id al-Khudri (may Allah be pleased with him).
ورواه عبد الوهاب بن عبد المجيد الثقفي - فيما ذكر أبو داود بإثر الحديث (4022) - عن سعيد الجريري عن أبي نضرة، لم يذكر فيه أبا سعيد.
Details of the narration: Abd al-Wahhab bin Abd al-Majid al-Thaqafi, as Abu Dawud mentioned right after hadith (4022), narrated it from Sa'id al-Jurayri, from Abu Nadrah, but did not mention Abu Sa'id al-Khudri in it (i.e. he narrated it as mursal).
ورواه حمّاد بن سلمة، عن سعيد الجريري، عن أبي العلاء بن عبد الله بن الشَّخير، عن أبيه مرسلًا، عند النسائي (10069)، وقال عقبه: حمّاد بن سلمة في الجريري اثبت من عيسى بن يونس، لأنَّ الجريري كان قد اختلط، وسماع حماد بن سلمة منه قديم قبل أن يختلط، ثم قال: وحديث حماد أَولى بالصواب.
Details of the narration: Hammad bin Salamah narrated it from Sa'id al-Jurayri, from Abu al-Ala' bin Abd Allah bin al-Shikhkhir, from his father, as mursal; this is in al-Nasa'i (10069).
Technical note / Defect ('illah): Imam al-Nasa'i said after it: "In narrating from al-Jurayri, Hammad bin Salamah is more reliable (athbat) than Isa bin Yunus, because al-Jurayri's memory had deteriorated, and Hammad bin Salamah heard from him early, before the deterioration." Then he said: "The hadith of Hammad is closer to being correct."
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7596
