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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التوبة والإنابة
Book of Repentance and Turning to Allah
مَا عَلِمَ اللَّهُ مِنْ عَبْدٍ نَدَامَةً عَلَى ذَنْبٍ إِلَّا غَفَرَ لَهُ .
Whenever Allah knows that a servant regrets a sin, He forgives him
Mustadrak al-Hakim — Hadith 7840
اُردوEn
أخبرنا أبو عبد الله الصَّفَّار، حَدَّثَنَا أبو بكر بن أبي الدُّنيا، حَدَّثَنَا سليمان بن عبد الجبار، حَدَّثَنَا همَّام وحمَّاد بن سَلَمة، قالا: حَدَّثَنَا إسحاق بن عبد الله بن أبي طلحة، عن أنس قال: جاء رجلٌ إلى النَّبِيِّ ﷺ، فقال: يا رسول الله، أصبتُ حدًّا، قال: فلم يسأله عنه، وأُقيمتِ الصلاةُ، فصلَّى النَّبِيّ ﷺ، فلمَّا فَرَغَ من صلاته قال: يا رسولَ الله، أصبتُ حدًّا، فأقِمْ فيَّ كتابَ الله، قال: "صلَّيتَ معنا الصلاةَ؟ " قال: نعم، قال: "قد غُفِرَ لك" (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7648 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه!
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7648 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that a man came to the Prophet (peace and blessings be upon him) and said: O Messenger of Allah (peace and blessings be upon him), I have committed a sin that carries a prescribed punishment (hadd). The narrator says: He (peace and blessings be upon him) did not ask him anything about it. Then the prayer was established, and the Prophet (peace and blessings be upon him) led the prayer. When he (peace and blessings be upon him) had finished the prayer, the man said again: O Messenger of Allah (peace and blessings be upon him), I have committed a sin that carries a prescribed punishment, so carry out (the punishment of) the Book of Allah upon me. He (peace and blessings be upon him) asked: "Did you pray with us?" He said: Yes. He (peace and blessings be upon him) said: "You have been forgiven."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
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 صحيح، وهذا إسناد رجاله ثقات وظاهره الاتصال إلّا أنَّ سليمان بن عبد الجبار - وهو أبو أيوب البغدادي - لا يدرك الرواية عن طبقة همام بن يحيى العوذي وحماد بن سلمة، وقد تتبّعنا رواياته في الأخبار المسنَدة، فوجدناه يدخل بينه وبينهما راويًا من تلاميذهما، وقد ذكر المزي في "التهذيب" أنَّ سليمان هذا له رواية عن عمرو بن عاصم الكلابي، فلعلَّ في إسناد الحاكم سقطًا أو وهمًا، فإنَّ بعض أهل العلم قد أشار إلى تفرد عمرو بن عاصم به. انظر "شرح علل الترمذي" لابن رجب الحنبلي 2/ 654 - 655.
Grading: The hadith is sahih.
Technical note / Defect ('illah): The narrators of the chain are thiqah and it appears to be connected, but Sulayman bin Abd al-Jabbar (Abu Ayyub al-Baghdadi) did not reach the generation of Hammam bin Yahya and Hammad bin Salamah so as to narrate from them. Our research showed that he brings an intermediary (one of their students) between himself and them. Al-Mizzi mentioned in "al-Tahdhib" that Sulayman has narrations from Amr bin Asim al-Kilabi, so perhaps a narrator has dropped (saqt) from al-Hakim's chain or there is an error (wahm) in it. According to some scholars, Amr bin Asim is alone in narrating this. (See: Sharh Ilal al-Tirmidhi by Ibn Rajab 2/ 654-655).
وأخرجه البخاري (6823)، ومسلم (2764) من طريق عمرو بن عاصم الكلابي، عن همام بن يحيى وحده، بهذا الإسناد. فاستدراك الحاكم له ذهولٌ منه.
Reference / Source: Al-Bukhari (6823) and Muslim (2764) narrated it via Amr bin Asim al-Kilabi, from Hammam bin Yahya alone, with this same chain.
Important point: Al-Hakim's making an "istidrak" (addition) of this hadith is an oversight (dhuhul) on his part, because it is already present in the books of the two Shaykhs (al-Bukhari and Muslim).
وفي الباب عن أبي أمامة عند مسلم (2765) وغيره.
Corroborating chains and supporting reports: On this topic there is also a narration from Abu Umamah (may Allah be pleased with him), which is recorded in Sahih Muslim (2765) and elsewhere.
قال السندي في "حاشية المسند": قوله: "أصبتُ حدًا" عُلم أنه أصاب ذنبًا زعم فيه حدًّا خطأً، وإلّا فليس للإمام الإعراض عن إقامة الحدود بعد ثبوته. ويمكن أن يقال: هذا إعراض عن الإثبات لا عن إقامة الحد بعد ثبوته، وبينهما فرق، والله تعالى أعلم.
General principle: Al-Sindi says in "Hashiyat al-Musnad" that the questioner's saying "I have committed a sin deserving a hadd punishment" means that he mistakenly thought it was a sin deserving a hadd; otherwise, after it is established, it is not permissible for the ruler to set aside the hadd. Or it may be said that this was turning away from "establishing" it, not from "carrying out the hadd", and there is a difference between the two.
(2) في النسخ الخطية: رياح بن المثنى، وهو خطأ، وجاء على الصواب في "تلخيص الذهبي"، وكذلك في "الدعاء" للضبي.
Technical note / Defect ('illah): In the manuscripts it is written "Riyah bin al-Muthanna" (with ya'), which is wrong, while in "Talkhis al-Dhahabi" and in al-Dabbi's "al-Du'a" the correct name "Rabah" (with ba') is recorded.
(1) في النسخ: "في أمتي" بزيادة حرف الجر، ولم يرد حرف الجر لا في "تلخيص الذهبي" ولا في "الدعاء" للضبي، لذلك آثرنا حذفه.
Note / Clarification: In the manuscripts it is written "fi ummati" with the addition of the preposition (fi), whereas it is not in Talkhis al-Dhahabi or in the book al-Du'a; therefore we have removed it.
Grading: The hadith is sahih.
Technical note / Defect ('illah): The narrators of the chain are thiqah and it appears to be connected, but Sulayman bin Abd al-Jabbar (Abu Ayyub al-Baghdadi) did not reach the generation of Hammam bin Yahya and Hammad bin Salamah so as to narrate from them. Our research showed that he brings an intermediary (one of their students) between himself and them. Al-Mizzi mentioned in "al-Tahdhib" that Sulayman has narrations from Amr bin Asim al-Kilabi, so perhaps a narrator has dropped (saqt) from al-Hakim's chain or there is an error (wahm) in it. According to some scholars, Amr bin Asim is alone in narrating this. (See: Sharh Ilal al-Tirmidhi by Ibn Rajab 2/ 654-655).
وأخرجه البخاري (6823)، ومسلم (2764) من طريق عمرو بن عاصم الكلابي، عن همام بن يحيى وحده، بهذا الإسناد. فاستدراك الحاكم له ذهولٌ منه.
Reference / Source: Al-Bukhari (6823) and Muslim (2764) narrated it via Amr bin Asim al-Kilabi, from Hammam bin Yahya alone, with this same chain.
Important point: Al-Hakim's making an "istidrak" (addition) of this hadith is an oversight (dhuhul) on his part, because it is already present in the books of the two Shaykhs (al-Bukhari and Muslim).
وفي الباب عن أبي أمامة عند مسلم (2765) وغيره.
Corroborating chains and supporting reports: On this topic there is also a narration from Abu Umamah (may Allah be pleased with him), which is recorded in Sahih Muslim (2765) and elsewhere.
قال السندي في "حاشية المسند": قوله: "أصبتُ حدًا" عُلم أنه أصاب ذنبًا زعم فيه حدًّا خطأً، وإلّا فليس للإمام الإعراض عن إقامة الحدود بعد ثبوته. ويمكن أن يقال: هذا إعراض عن الإثبات لا عن إقامة الحد بعد ثبوته، وبينهما فرق، والله تعالى أعلم.
General principle: Al-Sindi says in "Hashiyat al-Musnad" that the questioner's saying "I have committed a sin deserving a hadd punishment" means that he mistakenly thought it was a sin deserving a hadd; otherwise, after it is established, it is not permissible for the ruler to set aside the hadd. Or it may be said that this was turning away from "establishing" it, not from "carrying out the hadd", and there is a difference between the two.
(2) في النسخ الخطية: رياح بن المثنى، وهو خطأ، وجاء على الصواب في "تلخيص الذهبي"، وكذلك في "الدعاء" للضبي.
Technical note / Defect ('illah): In the manuscripts it is written "Riyah bin al-Muthanna" (with ya'), which is wrong, while in "Talkhis al-Dhahabi" and in al-Dabbi's "al-Du'a" the correct name "Rabah" (with ba') is recorded.
(1) في النسخ: "في أمتي" بزيادة حرف الجر، ولم يرد حرف الجر لا في "تلخيص الذهبي" ولا في "الدعاء" للضبي، لذلك آثرنا حذفه.
Note / Clarification: In the manuscripts it is written "fi ummati" with the addition of the preposition (fi), whereas it is not in Talkhis al-Dhahabi or in the book al-Du'a; therefore we have removed it.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7840
