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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب النذور
Book of Vows
لَا نَذْرَ فِي مَعْصِيَةٍ وَكَفَّارَتُهُ كَفَّارَةُ يَمِينٍ
There is no vow in sin and its expiation is the expiation of an oath
Mustadrak al-Hakim — Hadith 8037
اُردوEn
أخبرَناه الحسن بن يعقوب العَدْل، حدثنا يحيى بن أبي طالب، حدثنا عبد الوهاب بن عطاء، أخبرنا محمد بن الزُّبير الحَنظَلي، عن أبيه، عن رجل، عن عِمران بن حُصَين، أنَّ النبي ﷺ قال: "لا نذرَ في غضبٍ، وكفَّارتُه كفَّارة يمين" (2).
It is narrated from Sayyiduna Imran bin Husayn (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "A vow made in anger is not valid, and its expiation is the same as the expiation for an oath."
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) إسناده ضعيف جدًّا من أجل محمد بن الزُّبير، ووالده الزبير تفرَّد بالرواية عنه ابنه محمد، وفيه أيضًا رجل مبهم. عبد الوهاب بن عطاء: هو الخفّاف. وأخرجه الطحاوي في "شرح معاني الآثار" 3/ 129 - 130، وفي "شرح مشكل الآثار" (2163)، والطبراني في "الكبير" 18/ (486) من طريق عبد الوهاب بن عطاء الخفاف، بهذا الإسناد.
Grading: Its chain is "extremely weak" (da'if jiddan), because of Muhammad bin al-Zubayr al-Hanzali.
Technical note / Defect ('illah): Only his son Muhammad narrates from Muhammad bin al-Zubayr's father "al-Zubayr" (he is alone in this), and this chain also contains a "mubham" (unnamed) person. 'Abd al-Wahhab bin 'Ata' refers to "'Abd al-Wahhab bin 'Ata' al-Khaffaf".
Reference / Source: Imam al-Tahawi narrated it in "Sharh Ma'ani al-Athar" (3/129-130) and "Sharh Mushkil al-Athar" (2163), and Imam al-Tabarani in "al-Mu'jam al-Kabir" (18/486), through 'Abd al-Wahhab bin 'Ata' al-Khaffaf with this same chain.
وأخرجه أحمد 33/ (19955)، والبزار في "مسنده" (3561)، والطحاوي في "شرح المعان"ي 3/ 129 - 130، وفي "شرح المشكل" (2164) من طرق عن محمد بن الزبير، به. في رواية البزار بلفظ المعصية، ولم يسق الطحاوي لفظه وقال البزار عقبه: هذا الحديث لا تعلمه يروى عن عمران إلَّا من حديث محمد بن الزُّبير، وقد اختلف عن محمد بن الزُّبير، ومحمد بن الزبير إنما ضُعِّف حديثه بهذا الحديث.
Reference / Source: Imam Ahmad (33/19955), Imam al-Bazzar in his "Musnad" (3561), and Imam al-Tahawi in "Sharh al-Ma'ani" (3/129-130) and "Sharh al-Mushkil" (2164) narrated it through various routes from Muhammad bin al-Zubayr.
Details of the narration: Imam al-Bazzar's narration has the word "disobedience", while Imam al-Tahawi did not quote the text.
Technical note / Defect ('illah): Imam al-Bazzar says after it that this hadith is known from 'Imran (may Allah be pleased with him) only via Muhammad bin al-Zubayr, and that there is disagreement over Muhammad bin al-Zubayr himself (in narrating it); in fact, Muhammad bin al-Zubayr's hadith was declared weak because of this very narration.
وأخرجه النسائي في "المجتبى" (3845) من طريق محمد بن إسحاق، عن محمد بن الزبير، عن أبيه، عن رجل من أهل البصرة قال: صحبت، عمران قال سمعت رسول الله ﷺ يقول: "النذر نذران: فما كان من نذرٍ في طاعة الله، فذلك الله، وفيه الوفاء، وما كان من نذر في معصية الله فذلك للشيطان، ولا وفاء فيه، ويكفّره ما يكفّر اليمين".
Reference / Source: Imam al-Nasa'i narrated it in "al-Mujtaba" (3845) through Muhammad bin Ishaq, who reports it via Muhammad bin al-Zubayr from his father from a man of Basrah.
Details of the narration: That man of Basrah says: I kept the company of 'Imran (may Allah be pleased with him), and he said: I heard the Messenger of Allah (peace and blessings be upon him) say: "Vows are of two kinds: a vow in obedience to Allah is for Allah, and it must be fulfilled; and a vow in disobedience to Allah is from Satan, it is not to be fulfilled, and its expiation is the same as the expiation for an oath."
Grading: Its chain is "extremely weak" (da'if jiddan), because of Muhammad bin al-Zubayr al-Hanzali.
Technical note / Defect ('illah): Only his son Muhammad narrates from Muhammad bin al-Zubayr's father "al-Zubayr" (he is alone in this), and this chain also contains a "mubham" (unnamed) person. 'Abd al-Wahhab bin 'Ata' refers to "'Abd al-Wahhab bin 'Ata' al-Khaffaf".
Reference / Source: Imam al-Tahawi narrated it in "Sharh Ma'ani al-Athar" (3/129-130) and "Sharh Mushkil al-Athar" (2163), and Imam al-Tabarani in "al-Mu'jam al-Kabir" (18/486), through 'Abd al-Wahhab bin 'Ata' al-Khaffaf with this same chain.
وأخرجه أحمد 33/ (19955)، والبزار في "مسنده" (3561)، والطحاوي في "شرح المعان"ي 3/ 129 - 130، وفي "شرح المشكل" (2164) من طرق عن محمد بن الزبير، به. في رواية البزار بلفظ المعصية، ولم يسق الطحاوي لفظه وقال البزار عقبه: هذا الحديث لا تعلمه يروى عن عمران إلَّا من حديث محمد بن الزُّبير، وقد اختلف عن محمد بن الزُّبير، ومحمد بن الزبير إنما ضُعِّف حديثه بهذا الحديث.
Reference / Source: Imam Ahmad (33/19955), Imam al-Bazzar in his "Musnad" (3561), and Imam al-Tahawi in "Sharh al-Ma'ani" (3/129-130) and "Sharh al-Mushkil" (2164) narrated it through various routes from Muhammad bin al-Zubayr.
Details of the narration: Imam al-Bazzar's narration has the word "disobedience", while Imam al-Tahawi did not quote the text.
Technical note / Defect ('illah): Imam al-Bazzar says after it that this hadith is known from 'Imran (may Allah be pleased with him) only via Muhammad bin al-Zubayr, and that there is disagreement over Muhammad bin al-Zubayr himself (in narrating it); in fact, Muhammad bin al-Zubayr's hadith was declared weak because of this very narration.
وأخرجه النسائي في "المجتبى" (3845) من طريق محمد بن إسحاق، عن محمد بن الزبير، عن أبيه، عن رجل من أهل البصرة قال: صحبت، عمران قال سمعت رسول الله ﷺ يقول: "النذر نذران: فما كان من نذرٍ في طاعة الله، فذلك الله، وفيه الوفاء، وما كان من نذر في معصية الله فذلك للشيطان، ولا وفاء فيه، ويكفّره ما يكفّر اليمين".
Reference / Source: Imam al-Nasa'i narrated it in "al-Mujtaba" (3845) through Muhammad bin Ishaq, who reports it via Muhammad bin al-Zubayr from his father from a man of Basrah.
Details of the narration: That man of Basrah says: I kept the company of 'Imran (may Allah be pleased with him), and he said: I heard the Messenger of Allah (peace and blessings be upon him) say: "Vows are of two kinds: a vow in obedience to Allah is for Allah, and it must be fulfilled; and a vow in disobedience to Allah is from Satan, it is not to be fulfilled, and its expiation is the same as the expiation for an oath."
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8037
