Mustadrak al-Hakim — Hadith 8191

(1) تصحّف في النسخ الخطية إلى: لا مشاغاة … من شغي.
Note / Clarification: In the manuscripts this word suffered a misspelling (tashif, an error in dots/letters) and became "la mushaghah … min shaghi".

(2) إسناده ضعيف جدًّا من أجل عمرو بن حصين العقيلي، قال أبو حاتم الرازي: ذاهب الحديث ليس بشيء، وقال أبو زرعة: ليس هو في موضع يحدث عنه هو واهي الحديث. وبه أعلَّه الذهبي في "التلخيص"، فقال: لعله موضوع! فإنَّ ابن الحصين تركوه. قلنا: وقد أسقط من إسناده مبهَمًا بين سلم وسعيد بن جبير كما جاء في رواية الثقات عن معتمر بن سليمان، فتبقى فيه علّة الإبهام والجهالة. وأخرجه أحمد في المسند 5/ (3416)، وكذا أبو داود (2264) عن يعقوب بن إبراهيم، كلاهما (أحمد ويعقوب) من طريق معتمر، عن سلم، عن بعض أصحابه، عن سعيد بن جبير، عن ابن عباس فزادا فيه بين سلم وسعيد مبهمًا.
Grading: Its chain is "very weak" (da'if jiddan) because of 'Amr bin Husayn al-'Uqayli.
Technical note / Defect ('illah): Abu Hatim al-Razi said: "He is dhahib al-hadith (his hadith is lost), worth nothing"; Abu Zur'ah said: "He is not of a standing to be narrated from; he is wahi al-hadith (very weak)." Al-Dhahabi declared it defective for this reason in "al-Talkhis" and said: "Perhaps it is fabricated (mawdu')! For Ibn al-Husayn was abandoned (by the scholars)." We (the editors) say: in this chain an "unnamed" (mubham) narrator between Salm and Sa'id bin Jubayr has been dropped, as appears in the narration of trustworthy narrators from Mu'tamir bin Sulayman; so the defect of "being unnamed and unknown" remains in it.
Reference / Source: Ahmad in the "Musnad" (5/ 3416), and Abu Dawud (2264) from Ya'qub bin Ibrahim; both of them via Mu'tamir, from Salm, from "some of his companions", from Sa'id bin Jubayr, from Ibn 'Abbas; so both of them added an unnamed narrator between Salm and Sa'id.
وانظر ما بعده.
Note / Clarification: And see what comes after it.
قوله: "لا مساعاة"، قال الخطابي في "معالم السنن" 3/ 273: المساعاة: الزنى، وكان الأصمعي يجعل المساعاة في الإماء دون الحرائر، وذلك لأنهن يَسعَين لمواليهن، فيكتسبن لهم بضرائب كانت عليهن، فأبطل ﷺ المساعاة في الإسلام، ولم يُلحق النسب لها، وعفا عما كان منها في الجاهلية، وألحق النسبَ به.
Note / Clarification: (The words of the hadith) "la musa'ah": al-Khattabi says in "Ma'alim al-Sunan" (3/ 273): "Musa'ah" means "zina" (fornication). Al-Asma'i used to apply "musa'ah" only to slave-women, not to free women; the reason being that slave-women would "strive" (sa'y, i.e. earn) for their masters, earning for them through levies (dara'ib) imposed on them. So the Prophet (peace and blessings be upon him) abolished "musa'ah" (prostitution) in Islam and did not attach lineage to it; but he pardoned what had already occurred of it in the Jahiliyyah and attached the lineage (in that case) to him.
وذكر ابن الأثير في "النهاية" نحو ذلك، وزاد يقال: ساعتِ الأَمَة: إذا فجرت، وساعاها فلان: إذا فجر بها، وهي مفاعَلة من السعي، كأن كل واحد منهما يسعى لصاحبه في حصول غرضه.
General principle: Ibn al-Athir mentioned something similar in "al-Nihayah" and added that it is said: "sa'at al-amah" when a slave-woman commits fornication, and "sa'aha fulan" when someone commits fornication with her. It is of the "mufa'alah" form from "sa'y", as though each of them strives (sa'y) for the other in fulfilling his aim.
وقوله: "من غير رِشدة" قال الخطابي وابن الأثير: يقال: هذا ولدُ رِشدةٍ: إذا كان لنكاح صحيح، كما يقال في ضدِّه: ولدُ زِنية، بكسر الراء والزاي وفتحهما لغتان.
Note / Clarification: And his (peace and blessings be upon him) saying "min ghayr rishdah": al-Khattabi and Ibn al-Athir say: it is said "this is a child of rishdah" when he is from a valid marriage, just as for its opposite it is said "a child of zinyah" (a child of fornication). (In rishdah and zinyah) with the "ra'" and the "zay" carrying either a kasrah or a fathah, both dialectal forms are correct.