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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الأدب
Book of Manners
قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - : تَسَمَّوْا بِاسْمِي ، وَلَا تَكْتَنُوا بِكُنْيَتِي
The Prophet (peace and blessings be upon him) said: Name yourselves with my name but do not take my kunyah
Mustadrak al-Hakim — Hadith 7930
اُردوEn
حدثنا محمد بن صالح بن هانئ، حدثنا أحمد بن محمد بن نصر، حدثنا أبو نُعيم وأبو غسّان قالا: حدثنا فِطْر بن خَليفة، حدثني مُنذر الثَّوري قال: سمعتُ محمد ابن الحنفية يقول: سمعتُ أبي يقول: قلتُ: يا رسول الله، أرأيت إن وُلِدَ لي بعدَك ولد، أُسمِّيه باسمِك، وأُكنِّيه بكُنيتِك؟ قال: "نَعَمْ". قال عليٌّ: فكانت هذه رُخصةً لي (3).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه. ولعلَّ متوهِّمًا يتوهَّم أنَّ الشيخين لم يُخرجا عن فِطر، وليس كذلك، فإنهما قد قَرَنا بينه وبين آخر في إسناد واحد. قد ذكر بعضُ أئمتنا في هذا الموضع بابًا كبيرًا في إباحة دعاء الرجل امرأتَه باسمها خلاف قول العامة: إنه غير جائز. وأورد فيه أخبارًا كثيرة في قول النبي ﷺ: "يا عائشة" و يا عائشُ" و"يا أمَّ سَلَمة"، وتركتُها (1) لاتفاقِهما على أكثرها.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7737 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه. ولعلَّ متوهِّمًا يتوهَّم أنَّ الشيخين لم يُخرجا عن فِطر، وليس كذلك، فإنهما قد قَرَنا بينه وبين آخر في إسناد واحد. قد ذكر بعضُ أئمتنا في هذا الموضع بابًا كبيرًا في إباحة دعاء الرجل امرأتَه باسمها خلاف قول العامة: إنه غير جائز. وأورد فيه أخبارًا كثيرة في قول النبي ﷺ: "يا عائشة" و يا عائشُ" و"يا أمَّ سَلَمة"، وتركتُها (1) لاتفاقِهما على أكثرها.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7737 - على شرط البخاري ومسلم
Muhammad bin al-Hanafiyyah narrates from his father, Sayyiduna Ali (may Allah be pleased with him), that he said: I said: O Messenger of Allah (peace and blessings be upon him)! If a child is born to me after you, may I name him with your name and give him your kunyah? He (peace and blessings be upon him) said: "Yes." Sayyiduna Ali (may Allah be pleased with him) said: This was a special concession (rukhsah) for me.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it. Perhaps someone may imagine that the two Shaykhs did not narrate from Fitr (a narrator), but that is not so, for they both mentioned him paired with another narrator in a single chain. The Imams have mentioned a large chapter at this point on the permissibility of a man calling his wife by her name (contrary to the common people's view that it is not permissible). In this regard it is established that he (peace and blessings be upon him) addressed Sayyidah Aishah as "Ya Aishah" and "Ya A'ish" and Sayyidah Umm Salamah as "Ya Umm Salamah", but I have left these out to avoid length, since the two Shaykhs agreed on most of them.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it. Perhaps someone may imagine that the two Shaykhs did not narrate from Fitr (a narrator), but that is not so, for they both mentioned him paired with another narrator in a single chain. The Imams have mentioned a large chapter at this point on the permissibility of a man calling his wife by her name (contrary to the common people's view that it is not permissible). In this regard it is established that he (peace and blessings be upon him) addressed Sayyidah Aishah as "Ya Aishah" and "Ya A'ish" and Sayyidah Umm Salamah as "Ya Umm Salamah", but I have left these out to avoid length, since the two Shaykhs agreed on most of them.
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) إسناده صحيح أبو نعيم: هو الفضل بن دكين، وأبو غسان هو مالك بن إسماعيل النهدي. وأخرجه أحمد 2/ (730)، وأبو داود (4967)، والترمذي (2843) من طرق عن فطر بن خليفة، بهذا الإسناد. وقال الترمذي: حديث صحيح. وذكر ابن القيم في "زاد المعاد" 2/ 245 - 248: أنَّ الناس اختلفوا في التكنّي بكنيته والتسمِّي باسمه ﷺ على أربعة أقوال:
Grading: Its chain is sahih.
Note / Clarification: Abu Nu'aym refers to al-Fadl bin Dukayn, and Abu Ghassan refers to Malik bin Isma'il al-Nahdi.
Reference / Source: Imam Ahmad 2/ (730), Abu Dawud (4967) and al-Tirmidhi (2843) narrated it by various routes from Fitr bin Khalifah, with this same chain. Imam al-Tirmidhi declared it a "sahih hadith". 'Allamah Ibn al-Qayyim mentioned in "Zad al-Ma'ad" 2/ 245 - 248 that people hold four views on the issue of taking his (peace and blessings be upon him) kunyah and being named with his name:
أحدها: أنه لا يجوز التكنّي بكنيته مطلقًا، سواء أفردها عن اسمه، أو قرنها به، وسواء محياه وبعد مماته، وحُكي ذلك عن الشافعي.
General principle: The first view is that it is not permissible at all to take his (peace and blessings be upon him) kunyah (Abu al-Qasim), whether it is kept on its own or combined with the name, and whether during his (peace and blessings be upon him) lifetime or after his death. This view is reported from Imam al-Shafi'i.
القول الثاني: أنَّ النهي إنما هو عن الجمع بين اسمه وكنيته، فإذا أُفرد أحدُهما عن الآخر، فلا بأس.
General principle: The second view is that the prohibition is only against combining his (peace and blessings be upon him) name and kunyah; if one is kept separate from the other, there is no harm in it.
القول الثالث: جواز الجمع بينهما، وهو المنقول عن مالك.
General principle: The third view is that combining the name and the kunyah is permissible, and this is what is transmitted from Imam Malik.
القول الرابع: أنَّ التكنّي بأبي القاسم كان ممنوعًا منه في حياة النبي ﷺ، وهو جائز بعد وفاته.
General principle: The fourth view is that taking the kunyah "Abu al-Qasim" was forbidden during the lifetime of the Prophet (peace and blessings be upon him), and after his death it is now permissible.
وذكر أدلّة القائلين بكل قول من هذه الأربعة.
Note / Clarification: Ibn al-Qayyim also mentioned in detail the evidences of those who hold each of these four views.
وقال الإمام البغوي في شرح السنة 12/ 331 - 332 بعد أن أشار إلى آراء أهل العلم في المسألة: والأحاديث في النهي المطلق أصح. وانظر "شرح مسلم" للنووي 14/ 112 - 113.
Reference / Source: Imam al-Baghawi, in "Sharh al-Sunnah" 12/ 331 - 332, after pointing to the opinions of the scholars on this issue, said: "The hadiths of absolute prohibition are more authentic." For further information, see Imam al-Nawawi's "Sharh Muslim" 14/ 112 - 113.
(1) في (ز) و (ب): وتركتهما، وسقطت الكلمة من (م)، والصواب ما أثبتنا.
Technical note / Defect ('illah): In manuscripts (Z) and (B) the wording is "wa taraktuhuma", while in manuscript (M) this word has dropped out, and what is correct is what we have retained in the text.
Grading: Its chain is sahih.
Note / Clarification: Abu Nu'aym refers to al-Fadl bin Dukayn, and Abu Ghassan refers to Malik bin Isma'il al-Nahdi.
Reference / Source: Imam Ahmad 2/ (730), Abu Dawud (4967) and al-Tirmidhi (2843) narrated it by various routes from Fitr bin Khalifah, with this same chain. Imam al-Tirmidhi declared it a "sahih hadith". 'Allamah Ibn al-Qayyim mentioned in "Zad al-Ma'ad" 2/ 245 - 248 that people hold four views on the issue of taking his (peace and blessings be upon him) kunyah and being named with his name:
أحدها: أنه لا يجوز التكنّي بكنيته مطلقًا، سواء أفردها عن اسمه، أو قرنها به، وسواء محياه وبعد مماته، وحُكي ذلك عن الشافعي.
General principle: The first view is that it is not permissible at all to take his (peace and blessings be upon him) kunyah (Abu al-Qasim), whether it is kept on its own or combined with the name, and whether during his (peace and blessings be upon him) lifetime or after his death. This view is reported from Imam al-Shafi'i.
القول الثاني: أنَّ النهي إنما هو عن الجمع بين اسمه وكنيته، فإذا أُفرد أحدُهما عن الآخر، فلا بأس.
General principle: The second view is that the prohibition is only against combining his (peace and blessings be upon him) name and kunyah; if one is kept separate from the other, there is no harm in it.
القول الثالث: جواز الجمع بينهما، وهو المنقول عن مالك.
General principle: The third view is that combining the name and the kunyah is permissible, and this is what is transmitted from Imam Malik.
القول الرابع: أنَّ التكنّي بأبي القاسم كان ممنوعًا منه في حياة النبي ﷺ، وهو جائز بعد وفاته.
General principle: The fourth view is that taking the kunyah "Abu al-Qasim" was forbidden during the lifetime of the Prophet (peace and blessings be upon him), and after his death it is now permissible.
وذكر أدلّة القائلين بكل قول من هذه الأربعة.
Note / Clarification: Ibn al-Qayyim also mentioned in detail the evidences of those who hold each of these four views.
وقال الإمام البغوي في شرح السنة 12/ 331 - 332 بعد أن أشار إلى آراء أهل العلم في المسألة: والأحاديث في النهي المطلق أصح. وانظر "شرح مسلم" للنووي 14/ 112 - 113.
Reference / Source: Imam al-Baghawi, in "Sharh al-Sunnah" 12/ 331 - 332, after pointing to the opinions of the scholars on this issue, said: "The hadiths of absolute prohibition are more authentic." For further information, see Imam al-Nawawi's "Sharh Muslim" 14/ 112 - 113.
(1) في (ز) و (ب): وتركتهما، وسقطت الكلمة من (م)، والصواب ما أثبتنا.
Technical note / Defect ('illah): In manuscripts (Z) and (B) the wording is "wa taraktuhuma", while in manuscript (M) this word has dropped out, and what is correct is what we have retained in the text.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7930
