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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الأيمان والنذور
Book of Oaths and Vows
مَنْ قَالَ أَنَا بَرِيءٌ مِنَ الْإِسْلَامِ فَهُوَ كَمَا قَالَ
Whoever says "I am free of Islam" is as he said
Mustadrak al-Hakim — Hadith 8014
اُردوEn
أخبرنا أبو عبد الله محمد بن عبد الله بن دِينار العَدْل الزاهد، حدثنا أحمد بن محمد بن نصر (1)، حدثنا أبو نُعيم، حدثنا إسماعيل بن قيس بن سعد بن زيد بن ثابت الأنصاري، حدثني أبي، عن خارجة بن زيد، عن زيد قال: بينما رسولُ الله ﷺ جالسٌ مع أصحابه يُحدِّثُهم إذ قام فدخلَ فقام زيدٌ فجلَسَ في مَجلِس النبيِّ ﷺ وجعل يُحدِّثهم عن النبيِّ ﷺ، إذ مُرَّ بلحمِ هديةٍ إلى رسول الله ﷺ، فقال القوم لزيدٍ - وكان أحدَثَهم سِنًّا -: يا أبا سعيد، لو قمتَ إلى النبيِّ ﷺ فأقرأتَه منَّا السلامَ، وتقول له: يقولُ لك أصحابُك: إنْ رأيتَ أن تَبعَثَ إلينا من هذا اللَّحم، فقال: "ارجِعْ إليهم فقد أكلُوا لحمًا بعدَك" فجاء زيدٌ فقال: قد بلَّغتُ النبيَّ ﷺ الذي أرسلتموني به، فقال: "ارجِعْ إليهم فقد أكلُوا لحمًا بعدَك" فقال القوم: ما أكلنا لحمًا، وإنَّ هذا لأمرٍ حَدَثَ، فانطلِقوا بنا إلى رسول الله ﷺ نسألُه ما هذا، فجاؤوا إلى رسول الله ﷺ فقالوا: يا رسولَ الله، أرسَلْنا إليك في اللَّحم الذي جاءك، فزَعَمَ زيدٌ أنهم قد أكلوا لحمًا! فوالله ما أكلنا لحمًا، فقال رسولُ الله ﷺ: "كأنّي أنظرُ إلى خُضرةِ لحم زيدٍ في أسنانِكم" فقالوا: أيْ رسولَ الله، فاستَغفِرْ لنا، قال: فاستغفرَ لهم (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7820 - إسماعيل بن قيس بن سعد بن زيد بن ثابت ضعفوه
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7820 - إسماعيل بن قيس بن سعد بن زيد بن ثابت ضعفوه
It is narrated from Sayyiduna Zayd (may Allah be pleased with him) that once the Messenger of Allah (peace and blessings be upon him) was sitting with his Companions talking with them; then he (peace and blessings be upon him) got up and went (into his house). Zayd (who was the youngest of them) sat in his (peace and blessings be upon him) place and began narrating to the Companions the sayings of the Prophet (peace and blessings be upon him). Meanwhile, a gift of meat came for the Messenger of Allah (peace and blessings be upon him). The people said to Zayd: O Abu Sa'id! Go to the Prophet (peace and blessings be upon him), convey our greetings of peace to him and say: Your Companions say that, if you see fit, you might send us some of this meat. (When Zayd went,) he (peace and blessings be upon him) said: "Go back to them, for they have already eaten meat after you left." Zayd came back and told them: I have conveyed your message, but he (peace and blessings be upon him) said that they have already eaten meat. The people said: We have not eaten any meat; this seems to be something significant. Let us go and ask the Messenger of Allah (peace and blessings be upon him) ourselves. They came and said: O Messenger of Allah! We sent word to you about the meat, and Zayd claims that we have already eaten meat, yet by Allah, we have not eaten any meat. The Messenger of Allah (peace and blessings be upon him) said: "It is as though I can see the green (trace) of Zayd's flesh in your teeth" (meaning: you have backbitten him by talking about him behind his back). They said: O Messenger of Allah! Seek forgiveness for us. So he (peace and blessings be upon him) prayed for forgiveness for them.
This hadith has a sahih (authentic) chain, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرّف في النسخ إلى: نصير.
Note / Clarification: In the manuscripts there is a distortion here and it was written as "Nusayr".
(2) إسناده ضعيف جدًّا، إسماعيل بن قيس منكر الحديث فيما قاله البخاري والدارقطني، وقال أبو حاتم: ضعيف الحديث منكر الحديث يحدِّث بالمناكير، لا أعلم له حديثًا قائمًا. وبه أعلّه الذهبي في "التلخيص". وأبوه قيس بن سعد لم نقف له على ترجمة. أحمد بن محمد بن نصر: هو اللباد النيسابوري.
Grading: Its chain is very weak.
Technical note / Defect ('illah): The narrator Isma'il bin Qays is "munkar al-hadith", as al-Bukhari and al-Daraqutni stated. According to Abu Hatim he is weak and munkar al-hadith, relating munkar narrations, and none of his hadiths is sound. Imam al-Dhahabi also declared it defective in "al-Talkhis" for this same reason. We could not find a biography (tarjamah) of his father Qays bin Sa'd.
Note / Clarification: Ahmad bin Muhammad bin Nasr means al-Labbad al-Naysaburi.
ولم نقف على هذا الحديث عند غير المصنِّف.
Note / Clarification: We have not found this hadith with anyone other than the author (al-Hakim).
وفي الباب عن عُبيد مولى رسول الله ﷺ عند أحمد 39/ (23653)، وسنده ضعيف.
Corroborating chains and supporting reports: On this topic there is a narration from Ubayd (may Allah be pleased with him), the freedman of the Messenger of Allah (peace and blessings be upon him), in Musnad Ahmad (39/ 23653), but its chain is weak.
وعن أنس عند الخرائطي في "مساوئ الأخلاق" (188)، والضياء المقدسي في "المختارة" 5/ (1697)، وسنده جيد لكن اختلف فيه فروي أيضًا عن عبد الرحمن بن أبي ليلى مرسلًا. وعن إبراهيم النخعي مرسلًا عند هناد في "الزهد" (1179)، وسنده إلى إبراهيم صحيح.
Corroborating chains and supporting reports: The narration from Anas (may Allah be pleased with him) is found with al-Khara'iti (Masawi' al-Akhlaq: 188) and al-Diya' al-Maqdisi (al-Mukhtarah: 5/ 1697), and its chain is jayyid.
Technical note / Defect ('illah): However, there is disagreement over it; it has also been narrated from Abd al-Rahman bin Abi Layla as "mursal". Also, Hannad narrated it in "al-Zuhd" (1179) from Ibrahim al-Nakha'i as mursal, and its chain up to Ibrahim is sahih.
Note / Clarification: In the manuscripts there is a distortion here and it was written as "Nusayr".
(2) إسناده ضعيف جدًّا، إسماعيل بن قيس منكر الحديث فيما قاله البخاري والدارقطني، وقال أبو حاتم: ضعيف الحديث منكر الحديث يحدِّث بالمناكير، لا أعلم له حديثًا قائمًا. وبه أعلّه الذهبي في "التلخيص". وأبوه قيس بن سعد لم نقف له على ترجمة. أحمد بن محمد بن نصر: هو اللباد النيسابوري.
Grading: Its chain is very weak.
Technical note / Defect ('illah): The narrator Isma'il bin Qays is "munkar al-hadith", as al-Bukhari and al-Daraqutni stated. According to Abu Hatim he is weak and munkar al-hadith, relating munkar narrations, and none of his hadiths is sound. Imam al-Dhahabi also declared it defective in "al-Talkhis" for this same reason. We could not find a biography (tarjamah) of his father Qays bin Sa'd.
Note / Clarification: Ahmad bin Muhammad bin Nasr means al-Labbad al-Naysaburi.
ولم نقف على هذا الحديث عند غير المصنِّف.
Note / Clarification: We have not found this hadith with anyone other than the author (al-Hakim).
وفي الباب عن عُبيد مولى رسول الله ﷺ عند أحمد 39/ (23653)، وسنده ضعيف.
Corroborating chains and supporting reports: On this topic there is a narration from Ubayd (may Allah be pleased with him), the freedman of the Messenger of Allah (peace and blessings be upon him), in Musnad Ahmad (39/ 23653), but its chain is weak.
وعن أنس عند الخرائطي في "مساوئ الأخلاق" (188)، والضياء المقدسي في "المختارة" 5/ (1697)، وسنده جيد لكن اختلف فيه فروي أيضًا عن عبد الرحمن بن أبي ليلى مرسلًا. وعن إبراهيم النخعي مرسلًا عند هناد في "الزهد" (1179)، وسنده إلى إبراهيم صحيح.
Corroborating chains and supporting reports: The narration from Anas (may Allah be pleased with him) is found with al-Khara'iti (Masawi' al-Akhlaq: 188) and al-Diya' al-Maqdisi (al-Mukhtarah: 5/ 1697), and its chain is jayyid.
Technical note / Defect ('illah): However, there is disagreement over it; it has also been narrated from Abd al-Rahman bin Abi Layla as "mursal". Also, Hannad narrated it in "al-Zuhd" (1179) from Ibrahim al-Nakha'i as mursal, and its chain up to Ibrahim is sahih.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8014
