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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الذبائح
Book of Slaughtered Animals
لَا فَرَعَ وَلَا عَتِيرَةَ .
There is no fara and no atirah
Mustadrak al-Hakim — Hadith 7775
اُردوEn
أخبرني إسماعيل بن محمد بن الفضل الشَّعْراني، حدثنا جدِّي، حدثنا أبو بكر بن شَيْبة الحِزَامي، حدثنا داود بن قيس الفرَّاء، قال: سمعتُ عمرو بن شعيب يُحدِّث عن أبيه، عن جدِّه عبد الله بن عمرو قال: سُئِلَ رسولُ الله ﷺ عن الفَرَع، فقال: "الفَرَعُ حقٌّ، وأن تتركَه حتى يكونَ ابنَ مَخَاضٍ أو ابنَ لَبُونٍ يُتَحمَّلُ عليه في سبيل الله، أو تُعطيَه أرملةً، خيرٌ من أن تذبحَه يَلصَقُ لحمُه بوَبَرِه وتُولِّهَ ناقتَك" (1).
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7584 - صحيح
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7584 - صحيح
It is narrated from Sayyiduna Abdullah bin Amr (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) was asked about the fara', and he (peace and blessings be upon him) said: "The fara' is a right, but to leave it until it becomes an ibn makhad (one year old) or an ibn labun (two years old), and it is used as a mount in the path of Allah, or it is given to a widow, is far better than that you slaughter it (while still young) with its flesh sticking to its hide (that is, while it is very lean) and make your she-camel distraught (with grief at losing her young)."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده حسن.
Grading: Its chain is hasan.
وأخرجه أحمد 11/ (6713) مطولًا و (6759) عن عبد الرزاق، عن داود بن قيس، بهذا الإسناد.
Reference / Source: Imam Ahmad narrated it in 11/ (6713) in detail and in (6759), via 'Abd al-Razzaq, from Dawud bin Qays, with this same chain.
وأخرجه أبو داود (2842) من طريق عبد الملك بن عمرو العقدي، عن داود بن قيس، عن عمرو بن شعيب، عن أبيه أُراه عن جده، فذكره. وفيه زيادة ذكر العقيقة، وستأتي عند المصنف وحدها في الرواية (7784).
Reference / Source: Imam Abu Dawud (2842) narrated it by way of 'Abd al-Malik bin 'Amr al-'Aqadi, from Dawud bin Qays, from 'Amr bin Shu'ayb, from his father (Shu'ayb), and, I think, from his grandfather.
Details of the narration: This narration additionally mentions the 'aqiqah, which will come on its own with the author (al-Hakim) in narration number (7784).
وأخرجه النسائي (4537) من طريق عبيد الله بن عبد المجيد الحنفي، عن داود بن قيس، عن عمرو بن شعيب، عن أبيه، عن أبيه وزيد بن أسلم: قالوا: يا رسول الله …
Reference / Source: Imam al-Nasa'i (4537) narrated it by way of 'Ubayd Allah bin 'Abd al-Majid al-Hanafi, from Dawud bin Qays, from 'Amr bin Shu'ayb, from his father, from (Shu'ayb's) father (that is, 'Abd Allah bin 'Amr) and Zayd bin Aslam, that the Companions said: O Messenger of Allah …
ويقصد بأبيه الثاني عبد الله بن عمرو، وهو جد شعيب، وسمّاه أباه لأنه هو الذي ربَّاه، فالرواية متصلة، وأما رواية زيد بن أسلم فمرسلة.
Technical note / Defect ('illah): Here "his second father" (abihi al-thani) refers to 'Abd Allah bin 'Amr bin al-'As (may Allah be pleased with him), who is the grandfather of Shu'ayb. He was called his "father" because it was he who raised Shu'ayb. Hence this narration is muttasil (connected), whereas the narration of Zayd bin Aslam is mursal.
وأخرجه أبو داود (2842) عن عبد الله بن مَسلمة القعنبي عن داود بن قيس، عن عمرو بن شعيب: أنَّ النبي ﷺ، فذكره مرسلًا.
Reference / Source: Imam Abu Dawud (2842) narrated it by way of 'Abd Allah bin Maslamah al-Qa'nabi, from Dawud bin Qays, from 'Amr bin Shu'ayb, that the Prophet (peace and blessings be upon him), and he mentioned it; thus he narrated it as mursal (without mentioning the Companion).
قوله: "الفَرَع حق" قال الحافظ ابن حجر في "فتح الباري" 16/ 531: أي: ليس بباطل، وهو كلام خرج على جواب السائل، ولا مخالفة بينه وبين الحديث الآخر: "لا فرع ولا عتيرة"، فإنَّ معناه: لا فرع واجب، ولا عتيرة واجبة.
Important point: Regarding the words of the hadith "al-fara' haqq" (the fara' is a right), al-Hafiz Ibn Hajar says in "Fath al-Bari" 16/ 531: it means that it is not something false, and this was said in answer to the questioner.
General principle: There is no contradiction between this hadith and the other hadith "la fara' wa la 'atirah" (there is no fara' and no 'atirah), because the meaning of the other hadith is that the fara' and the 'atirah are not "wajib" (obligatory).
Grading: Its chain is hasan.
وأخرجه أحمد 11/ (6713) مطولًا و (6759) عن عبد الرزاق، عن داود بن قيس، بهذا الإسناد.
Reference / Source: Imam Ahmad narrated it in 11/ (6713) in detail and in (6759), via 'Abd al-Razzaq, from Dawud bin Qays, with this same chain.
وأخرجه أبو داود (2842) من طريق عبد الملك بن عمرو العقدي، عن داود بن قيس، عن عمرو بن شعيب، عن أبيه أُراه عن جده، فذكره. وفيه زيادة ذكر العقيقة، وستأتي عند المصنف وحدها في الرواية (7784).
Reference / Source: Imam Abu Dawud (2842) narrated it by way of 'Abd al-Malik bin 'Amr al-'Aqadi, from Dawud bin Qays, from 'Amr bin Shu'ayb, from his father (Shu'ayb), and, I think, from his grandfather.
Details of the narration: This narration additionally mentions the 'aqiqah, which will come on its own with the author (al-Hakim) in narration number (7784).
وأخرجه النسائي (4537) من طريق عبيد الله بن عبد المجيد الحنفي، عن داود بن قيس، عن عمرو بن شعيب، عن أبيه، عن أبيه وزيد بن أسلم: قالوا: يا رسول الله …
Reference / Source: Imam al-Nasa'i (4537) narrated it by way of 'Ubayd Allah bin 'Abd al-Majid al-Hanafi, from Dawud bin Qays, from 'Amr bin Shu'ayb, from his father, from (Shu'ayb's) father (that is, 'Abd Allah bin 'Amr) and Zayd bin Aslam, that the Companions said: O Messenger of Allah …
ويقصد بأبيه الثاني عبد الله بن عمرو، وهو جد شعيب، وسمّاه أباه لأنه هو الذي ربَّاه، فالرواية متصلة، وأما رواية زيد بن أسلم فمرسلة.
Technical note / Defect ('illah): Here "his second father" (abihi al-thani) refers to 'Abd Allah bin 'Amr bin al-'As (may Allah be pleased with him), who is the grandfather of Shu'ayb. He was called his "father" because it was he who raised Shu'ayb. Hence this narration is muttasil (connected), whereas the narration of Zayd bin Aslam is mursal.
وأخرجه أبو داود (2842) عن عبد الله بن مَسلمة القعنبي عن داود بن قيس، عن عمرو بن شعيب: أنَّ النبي ﷺ، فذكره مرسلًا.
Reference / Source: Imam Abu Dawud (2842) narrated it by way of 'Abd Allah bin Maslamah al-Qa'nabi, from Dawud bin Qays, from 'Amr bin Shu'ayb, that the Prophet (peace and blessings be upon him), and he mentioned it; thus he narrated it as mursal (without mentioning the Companion).
قوله: "الفَرَع حق" قال الحافظ ابن حجر في "فتح الباري" 16/ 531: أي: ليس بباطل، وهو كلام خرج على جواب السائل، ولا مخالفة بينه وبين الحديث الآخر: "لا فرع ولا عتيرة"، فإنَّ معناه: لا فرع واجب، ولا عتيرة واجبة.
Important point: Regarding the words of the hadith "al-fara' haqq" (the fara' is a right), al-Hafiz Ibn Hajar says in "Fath al-Bari" 16/ 531: it means that it is not something false, and this was said in answer to the questioner.
General principle: There is no contradiction between this hadith and the other hadith "la fara' wa la 'atirah" (there is no fara' and no 'atirah), because the meaning of the other hadith is that the fara' and the 'atirah are not "wajib" (obligatory).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7775
