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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفرائض
Book of Inheritance
مِيرَاثُ الْإِخْوَةِ مِنَ الْأَبِ وَالْأُمِّ
Inheritance of full brothers and sisters
Mustadrak al-Hakim — Hadith 8159
اُردوEn
أخبرنا أحمد بن كامل القاضي، حدثنا عبد الله بن رَوْح المَدائني، حدثنا شَبَابة بن سَوَّار، حدثنا ابن أبي ذئب، عن شُعْبة مولى ابن عباس، عن ابن عباس: أنه دخل على عثمان بن عفّان فقال: إِنَّ الأَخَوَينِ لا يَرُدَّان الأمَّ عن الثُّلث؛ قال الله ﷿: ﴿فَإِنْ كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ﴾ [النساء:11]، فالأخَوانِ بلسانِ قومِك ليسا بإخوة! فقال عثمانُ بن عفّان: لا أستطيعُ أن أردَّ ما كان قَبْلِي ومَضَى في الأمصار، وتوارثَ به الناسُ (1).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7960 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7960 - صحيح
It is narrated from Sayyiduna Ibn Abbas (may Allah be pleased with them both) that he went to Sayyiduna Uthman bin Affan (may Allah be pleased with him) and said: Two brothers do not reduce the mother's share from one third (1/3) to one sixth (1/6), for Allah, the Mighty and Majestic, has said: "If he has brothers, then for his mother is one sixth" [Surah al-Nisa: 11], and in the language of your people two brothers are not called "ikhwah" (brothers, plural)! Sayyiduna Uthman bin Affan (may Allah be pleased with him) said: "I do not have the power to change what (was decided) before me, what has been implemented in the cities, and according to which people have been inheriting from one another."
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) إسناده محتمل للتحسين، شعبة - وهو ابن دينار - مولى ابن عباس اختلفوا فيه، وأعدل الأقوال ما قاله ابن عدي في "الكامل" 4/ 25: ولم أَرَ له حديثًا منكرًا جدًّا فأحكم له بالضعف، وأرجو أنه لا بأس به.
Grading: Its chain can possibly be graded hasan (muhtamil li-l-tahsin).
Technical note / Defect ('illah): There is disagreement about Shu'bah (Ibn Dinar), the mawla of Ibn 'Abbas, and the most balanced statement is what Ibn 'Adi said in "al-Kamil" (4/25): "I have not seen any severely munkar hadith of his for which I would judge him weak, and I hope there is no harm in him (la ba'sa bihi)."
قلنا: وقول ابن كثير في "تفسيره": "لو كان هذا صحيحًا عن ابن عباس لذهب إليه أصحابه الأخصّاء به، والمنقول عنهم خلافه" ليس هذا بعلّة، فقد يكون سؤاله هذا لأمير المؤمنين عثمان استشكالًا وَرَدَ عنده، فلما سأل عثمانَ عنه وأعلمه أنه كان عليه مَن قبلَه - وهو أبو بكر أو عمر أو كلاهما - زال عنه الإشكال، ومن ثَمَّ ذهب ابن عباس إلى رأي جماعة المسلمين، ولهذا كان رأي أصحابه موافقًا لما عليه الأمّة، والله أعلم.
Important point: We say: Ibn Kathir's statement in his "Tafsir", "If this were authentic from Ibn 'Abbas, his close students would have adopted it, yet what is reported from them is the opposite", is not a defect. It may be that his question to the Commander of the Believers 'Uthman (may Allah be pleased with him) arose from a difficulty he had; when he asked 'Uthman about it and 'Uthman informed him that those before him (Abu Bakr or 'Umar, or both) had held that view, the difficulty was removed for him. Hence Ibn 'Abbas adopted the view of the community of Muslims, and that is why the view of his students agrees with that of the Ummah. Allah knows best.
وأخرجه البيهقي 6/ 227 من طريق إسحاق بن راهويه، عن شبابة بن سوار، بهذا الإسناد.
Reference / Source: Al-Bayhaqi (6/227) recorded it through the route of Ishaq bin Rahawayh, from Shababah bin Sawwar, with this chain.
وأخرجه ابن المنذر في "الأوسط" (6762)، والطبري في "تفسيره" 4/ 278، وابن حزم في "المحلى" 9/ 258 من طريق محمد بن إسماعيل بن أبي فُديك، عن ابن أبي ذئب بنحوه.
Reference / Source: Ibn al-Mundhir in "al-Awsat" (6762), al-Tabari in his "Tafsir" (4/278) and Ibn Hazm in "al-Muhalla" (9/258) recorded something similar through the route of Muhammad bin Isma'il bin Abi Fudayk, from Ibn Abi Dhi'b.
Grading: Its chain can possibly be graded hasan (muhtamil li-l-tahsin).
Technical note / Defect ('illah): There is disagreement about Shu'bah (Ibn Dinar), the mawla of Ibn 'Abbas, and the most balanced statement is what Ibn 'Adi said in "al-Kamil" (4/25): "I have not seen any severely munkar hadith of his for which I would judge him weak, and I hope there is no harm in him (la ba'sa bihi)."
قلنا: وقول ابن كثير في "تفسيره": "لو كان هذا صحيحًا عن ابن عباس لذهب إليه أصحابه الأخصّاء به، والمنقول عنهم خلافه" ليس هذا بعلّة، فقد يكون سؤاله هذا لأمير المؤمنين عثمان استشكالًا وَرَدَ عنده، فلما سأل عثمانَ عنه وأعلمه أنه كان عليه مَن قبلَه - وهو أبو بكر أو عمر أو كلاهما - زال عنه الإشكال، ومن ثَمَّ ذهب ابن عباس إلى رأي جماعة المسلمين، ولهذا كان رأي أصحابه موافقًا لما عليه الأمّة، والله أعلم.
Important point: We say: Ibn Kathir's statement in his "Tafsir", "If this were authentic from Ibn 'Abbas, his close students would have adopted it, yet what is reported from them is the opposite", is not a defect. It may be that his question to the Commander of the Believers 'Uthman (may Allah be pleased with him) arose from a difficulty he had; when he asked 'Uthman about it and 'Uthman informed him that those before him (Abu Bakr or 'Umar, or both) had held that view, the difficulty was removed for him. Hence Ibn 'Abbas adopted the view of the community of Muslims, and that is why the view of his students agrees with that of the Ummah. Allah knows best.
وأخرجه البيهقي 6/ 227 من طريق إسحاق بن راهويه، عن شبابة بن سوار، بهذا الإسناد.
Reference / Source: Al-Bayhaqi (6/227) recorded it through the route of Ishaq bin Rahawayh, from Shababah bin Sawwar, with this chain.
وأخرجه ابن المنذر في "الأوسط" (6762)، والطبري في "تفسيره" 4/ 278، وابن حزم في "المحلى" 9/ 258 من طريق محمد بن إسماعيل بن أبي فُديك، عن ابن أبي ذئب بنحوه.
Reference / Source: Ibn al-Mundhir in "al-Awsat" (6762), al-Tabari in his "Tafsir" (4/278) and Ibn Hazm in "al-Muhalla" (9/258) recorded something similar through the route of Muhammad bin Isma'il bin Abi Fudayk, from Ibn Abi Dhi'b.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8159
