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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الإمامة وصلاة الجماعة
Book of Leading the Prayer and Congregational Prayer
مَنْ سَمِعَ النِّدَاءَ فَلَمْ يُجِبْ فَلَا صَلَاةَ لَهُ
Whoever hears the call and does not respond has no prayer
Mustadrak al-Hakim — Hadith 812
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا العباس بن محمد الدُّورِي، حدثنا عبد الرحمن بن غَزْوان، حدثنا شُعبة. وحدَّثَناه علي بن حَمْشاذ العَدْل، حدثنا محمد بن عيسى بن السَّكَن الواسطي، حدثنا عمرو بن عَوْن وعبد الحميد بن بَيَان قالا: حدثنا هُشَيم بن بَشِير، حدثنا شعبة، حدثنا عَدِيّ بن ثابت، حدثنا سعيد بن جُبَير، عن ابن عباس، أن النبي ﷺ قال: "مَن سَمِعَ النداء فلم يُجِبْ، فلا صلاةَ له" (1).
هذا حديث قد أوقَفَه غُندَرٌ وأكثرُ أصحاب شعبة، وهو صحيح على شرط الشيخين، ولم يُخرجاه، وهُشَيم وقُرَاد أبو نوح (1) ثقتان، فإذا وَصَلَاه فالقولُ فيه قولُهما. وله في سنده عن عَدِيٍّ بن ثابت شواهدُ، فمنها:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 893 - على شرطهما
هذا حديث قد أوقَفَه غُندَرٌ وأكثرُ أصحاب شعبة، وهو صحيح على شرط الشيخين، ولم يُخرجاه، وهُشَيم وقُرَاد أبو نوح (1) ثقتان، فإذا وَصَلَاه فالقولُ فيه قولُهما. وله في سنده عن عَدِيٍّ بن ثابت شواهدُ، فمنها:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 893 - على شرطهما
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that the Prophet (peace and blessings be upon him) said: "Whoever hears the call to prayer (adhan) and does not come (to the mosque), there is no prayer for him (that is, it is not complete)."
Imam al-Hakim says that Ghundar and most of Shu'bah's students narrated this hadith as mawquf (stopping at the Companion), but Hushaym and Qurad Abu Nuh narrated it as connected, and both of them are trustworthy, so their marfu' (attributed to the Prophet) narration is the one relied upon. This hadith is sahih (authentic) on the condition of the two Shaykhs, but they did not record it.
Imam al-Hakim says that Ghundar and most of Shu'bah's students narrated this hadith as mawquf (stopping at the Companion), but Hushaym and Qurad Abu Nuh narrated it as connected, and both of them are trustworthy, so their marfu' (attributed to the Prophet) narration is the one relied upon. This hadith is sahih (authentic) on the condition of the two Shaykhs, but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) صحيح موقوفًا، وهذا إسناد رجاله ثقات، لكن اختُلف على شعبة في رفعه ووقفه كما سيشير المصنف لاحقًا، والموقوف أصح، فإنَّ جمهور أصحاب شعبة من الثقات على وقفه، منهم وكيع عند ابن أبي شيبة في "مصنفه" 1/ 345، وعلي بن الجعد كما في "الجعديات" للبغوي (482)، ووهب بن جرير وحفص بن عمر أبو عمر الحوضي وسليمان بن حرب كما عند البيهقي في "سننه" 3/ 174، وعمرو بن مرزوق عند قاسم بن أصبغ في كتابه كما في "بيان الوهم والإيهام" لابن القطان الفاسي 2/ 278، وأما رواية غُندر - وهو محمد بن جعفر - التي ذكرها المصنف فلم نقف عليها، وغُندر أثبت الناس في شعبة كما قال غير واحد، وقال ابن المبارك: إذا اختلف الناس في حديث شعبة فكتابُ غندر حَكَمٌ بينهم. وقد ذهب إلى تصحيح هذا الخبر موقوفًا عبدُ الحق الإشبيلي في "الأحكام الوسطى" 1/ 274 ولم يتعقَّبه في ذلك ابن القطان الفاسي في "الوهم والإيهام 2/ 278 و 3/ 96 كالمقرِّ له.
Grading: (1) This narration is sahih as mawquf (as the saying of a Companion), and its narrators are trustworthy (thiqah).
Technical note / Defect ('illah): There is a disagreement among Shu'bah's students over whether it is marfu' (a saying of the Prophet (peace and blessings be upon him)) or mawquf, as the author (al-Hakim) will indicate later, but mawquf is more sound, because the majority of Shu'bah's trustworthy students narrated it as mawquf, among them Waki' with Ibn Abi Shaybah in his 'Musannaf' 1/345, Ali bin al-Ja'd as in al-Baghawi's 'al-Ja'diyyat' (482), Wahb bin Jarir, Hafs bin Umar Abu Umar al-Hawdi and Sulayman bin Harb as with al-Bayhaqi in his 'Sunan' 3/174, and Amr bin Marzuq with Qasim bin Asbagh in his book, as in Ibn al-Qattan al-Fasi's 'Bayan al-Wahm wa al-Iham' 2/278.
Important point: We could not find the narration of Ghundar (Muhammad bin Ja'far) that the author mentioned, although Ghundar is the most reliable of people in Shu'bah's narrations, as more than one scholar said; Ibn al-Mubarak said: "When people differ over a hadith of Shu'bah, Ghundar's book is the judge between them." Abd al-Haqq al-Ishbili, in 'al-Ahkam al-Wusta' 1/274, declared this report sahih as mawquf, and Ibn al-Qattan al-Fasi did not object to him in 'al-Wahm wa al-Iham' 2/278 and 3/96, as though agreeing with him.
وأخرجه مرفوعًا ابن ماجه (793)، وابن حبان (2064) من طريق عبد الحميد بن بيان - وقرن به عند ابن حبان زكريا بن يحيى - بهذا الإسناد. وزادا فيه "إلّا من عذر". وانظر ما بعده من الروايات.
Reference / Source: Ibn Majah (793) and Ibn Hibban (2064) narrated it as marfu' via Abd al-Hamid bin Bayan (with Ibn Hibban pairing Zakariyya bin Yahya with him) with this same chain, and they added the words "except for an excuse". See the narrations after it.
(1) قُراد أبو نوح: هو عبد الرحمن بن غزوان المذكور في السند آنفًا، وهو مع ثقته له ما يُنكَر كما قال الذهبي في "الكاشف"، وترجيح المصنف روايته ورواية هشيم على روايات غيرهما من ثقات أصحاب شعبة كما سبق تساهلٌ منه ﵀.
Criticism of a narrator: (1) Qurad Abu Nuh (Abd al-Rahman bin Ghazwan, mentioned in the chain just above), although trustworthy, has some narrations that are objected to (munkar), as al-Dhahabi said in 'al-Kashif'.
Technical note: The author's (al-Hakim's) preference for his narration and Hushaym's over the narrations of Shu'bah's other trustworthy students, as discussed above, is leniency (tasahul) on his part (may Allah have mercy on him).
Grading: (1) This narration is sahih as mawquf (as the saying of a Companion), and its narrators are trustworthy (thiqah).
Technical note / Defect ('illah): There is a disagreement among Shu'bah's students over whether it is marfu' (a saying of the Prophet (peace and blessings be upon him)) or mawquf, as the author (al-Hakim) will indicate later, but mawquf is more sound, because the majority of Shu'bah's trustworthy students narrated it as mawquf, among them Waki' with Ibn Abi Shaybah in his 'Musannaf' 1/345, Ali bin al-Ja'd as in al-Baghawi's 'al-Ja'diyyat' (482), Wahb bin Jarir, Hafs bin Umar Abu Umar al-Hawdi and Sulayman bin Harb as with al-Bayhaqi in his 'Sunan' 3/174, and Amr bin Marzuq with Qasim bin Asbagh in his book, as in Ibn al-Qattan al-Fasi's 'Bayan al-Wahm wa al-Iham' 2/278.
Important point: We could not find the narration of Ghundar (Muhammad bin Ja'far) that the author mentioned, although Ghundar is the most reliable of people in Shu'bah's narrations, as more than one scholar said; Ibn al-Mubarak said: "When people differ over a hadith of Shu'bah, Ghundar's book is the judge between them." Abd al-Haqq al-Ishbili, in 'al-Ahkam al-Wusta' 1/274, declared this report sahih as mawquf, and Ibn al-Qattan al-Fasi did not object to him in 'al-Wahm wa al-Iham' 2/278 and 3/96, as though agreeing with him.
وأخرجه مرفوعًا ابن ماجه (793)، وابن حبان (2064) من طريق عبد الحميد بن بيان - وقرن به عند ابن حبان زكريا بن يحيى - بهذا الإسناد. وزادا فيه "إلّا من عذر". وانظر ما بعده من الروايات.
Reference / Source: Ibn Majah (793) and Ibn Hibban (2064) narrated it as marfu' via Abd al-Hamid bin Bayan (with Ibn Hibban pairing Zakariyya bin Yahya with him) with this same chain, and they added the words "except for an excuse". See the narrations after it.
(1) قُراد أبو نوح: هو عبد الرحمن بن غزوان المذكور في السند آنفًا، وهو مع ثقته له ما يُنكَر كما قال الذهبي في "الكاشف"، وترجيح المصنف روايته ورواية هشيم على روايات غيرهما من ثقات أصحاب شعبة كما سبق تساهلٌ منه ﵀.
Criticism of a narrator: (1) Qurad Abu Nuh (Abd al-Rahman bin Ghazwan, mentioned in the chain just above), although trustworthy, has some narrations that are objected to (munkar), as al-Dhahabi said in 'al-Kashif'.
Technical note: The author's (al-Hakim's) preference for his narration and Hushaym's over the narrations of Shu'bah's other trustworthy students, as discussed above, is leniency (tasahul) on his part (may Allah have mercy on him).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 812
