Mustadrak al-Hakim — Hadith 8280

(1) صحيح لغيره، وهذا إسناد حسن من أجل محمد بن عمرو: وهو ابن علقمة الليثي.
Grading: This hadith is "sahih li-ghayrihi" (sahih due to supporting evidence), and its chain is "hasan" because of Muhammad bin Amr; Muhammad bin Amr is "Ibn Alqamah al-Laythi".
وأخرجه أحمد 15/ (9809)، وابن ماجه (2554)، والترمذي (1428)، والنسائي (7166)، وابن حبان (4439) من طرق عن محمد بن عمرو، بهذا الإسناد. وذكروا فيه قصة ماعز. وقال الترمذي: حديث حسن.
Reference / Source: Ahmad (15/9809), Ibn Majah (2554), al-Tirmidhi (1428), al-Nasa'i (7166) and Ibn Hibban (4439) narrated it through various routes from Muhammad bin Amr, with this same chain, and they mentioned in it the story of Ma'iz. Imam al-Tirmidhi said: This hadith is hasan.
ويشهد له ما بعده.
Corroborating chains and supporting reports: The following narration serves as a supporting report (shahid) for this hadith.
وحديث جابر عند أحمد 23 / (15089)، وأبي داود (4420)، والنسائي (7168).
Reference / Source: And the hadith of Jabir (may Allah be pleased with him) is in Musnad Ahmad (23/15089), Abu Dawud (4420) and al-Nasa'i (7168).
وحديث نصر بن دهر عند أحمد 24/ (15555)، والنسائي (7169).
Reference / Source: And the hadith of Nasr bin Dahr is in Musnad Ahmad (24/15555) and al-Nasa'i (7169).
قال الخطابي في "معالم السنن" 3/ 319: في قوله: "هلا تركتموه" دليل على أن الرجل إذا أقرَّ بالزنى، ثم رجع عنه دُفع عنه الحدُّ، سواء وقع به الحدّ أو لم يقع، وإلى هذا ذهب عطاء بن أبي رباح والزهري وحماد بن أبي سليمان وأبو حنيفة وأصحابه، وكذلك قال الشافعي وأحمد بن حنبل وإسحاق بن راهويه.
Juristic schools: Al-Khattabi says in "Ma'alim al-Sunan" (3/319): His (peace and blessings be upon him) saying "Why did you not leave him?" is evidence that when a man confesses to adultery and then retracts it (during or before the punishment), the prescribed punishment (hadd) is lifted from him, whether the punishment had begun or not (i.e., he is not to be killed). This is the view of Ata' bin Abi Rabah, al-Zuhri, Hammad bin Abi Sulayman, Imam Abu Hanifah and his companions. Likewise, this is also the view of Imam al-Shafi'i, Ahmad bin Hanbal and Ishaq bin Rahawayh.
وقال مالك بن أنس وابن أبي ليلى وأبو ثور: لا يُقبل رجوعه ولا يُدفع عنه الحدّ، وكذلك قال أهل الظاهر، وروي ذلك عن الحسن البصري وسعيد بن جبير، وروي معنى ذلك عن جابر بن عبد الله. وتأولوا قوله: "هلا تركتموه" أي: لينظر في أمره ويستثبت المعنى الذي هرب من أجله، قالوا: ولو كان القتل عنه ساقطًا لصار مقتولًا خطًا، وكانت الدية على عواقلهم، فلما لم تلزمهم ديته دلَّ على أنَّ قتله كان واجبًا.
Juristic disagreement: Imam Malik bin Anas, Ibn Abi Layla and Abu Thawr, however, say: His retraction (of the confession) is not accepted and the hadd is not dropped. This is also the view of the Zahiris. The same is narrated from al-Hasan al-Basri and Sa'id bin Jubayr, and a narration with this meaning is also reported from Jabir bin Abdullah (may Allah be pleased with him). They interpreted the words of the hadith "Why did you not leave him?" as meaning: "so that his case could be examined further and the reason for which he fled could be verified". Their (the Malikis' and others') argument is that if killing had been dropped from him because of that (fleeing), he would have counted as someone killed by mistake (at the hands of the Companions), and in that case blood money would have been due upon the killers' kin ('aqilah). Since (the Prophet, peace and blessings be upon him) did not impose blood money on them, this shows that his killing (the continuation of the hadd) was obligatory.

(1) رجاله ثقات غير يزيد بن نعيم، فقد روى عنه جمع، وذكره ابن حبان في "ثقاته"، وروى له مسلم حديثًا، وقد اختُلف عليه في وصله وإرساله كما سيأتي. وأبوه نعيم. وهو ابن هزَّال - مختلف في صحبته كما ذكرنا عند الرواية (8279)، ورجح ابن عبد البرّ أن لا صحبة له.
Grading: All its narrators are trustworthy (thiqah) except Yazid bin Nu'aym; however, a group of narrators narrated from him, Ibn Hibban mentioned him in "al-Thiqat", and Imam Muslim narrated one hadith of his. (However) there is disagreement from him over narrating this hadith as mawsul or mursal, as will come. And there is disagreement about the Companionship of his father Nu'aym (Ibn Hazzal), as we mentioned under narration (8279), and Ibn Abd al-Barr preferred the view that he was not a Companion.
أحمد بن محمد بن عيسى هو ابن الأزهر، وسفيان: هو الثَّوري.
Technical note / Identification of narrators: Ahmad bin Muhammad bin Isa is "Ibn al-Azhar", and Sufyan is "Sufyan al-Thawri".
وأخرجه أحمد 36/ (21892)، وأبو داود (4377)، والنسائي (7167) و (7234) من طرق عن سفيان الثوري، بهذا الإسناد.
Reference / Source: Musnad Ahmad (36/21892), Abu Dawud (4377) and al-Nasa'i (7167, 7234) narrated it through various routes from Sufyan al-Thawri, with this same chain.
وأخرجه أحمد (21890) و (21893)، وأبو داود (4419) من طريق هشام بن سعد، عن يزيد بن نعيم، به.
Reference / Source: Imam Ahmad (21890 and 21893) and Abu Dawud (4419) narrated it through the route of Hisham bin Sa'd, from Yazid bin Nu'aym, with this same chain.
ورواه أبان بن يزيد العطار عن يحيى بن أبي كثير عن أبي سلمة بن عبد الرحمن، واختلف عليه: فرواه حبان بن هلال عند النسائي (7240)، وأبو الوليد الطيالسي عند الطحاوي في "شرح المشكل" (93) و (4944)، وهدبة بن خالد عند أبي الشيخ في "التوبيخ" (133)، ثلاثتهم عن أبان العطار، عن يحيى بن أبي كثير، عن أبي سلمة، عن يزيد بن نعيم بن هزال، فذكره معضَلًا.
Details of the narration / Disagreement: Aban bin Yazid al-Attar narrated it from Yahya bin Abi Kathir, from Abu Salamah bin Abd al-Rahman, and there is disagreement from Aban (in the chain): Habban bin Hilal narrated it in al-Nasa'i (7240), Abu al-Walid al-Tayalisi in al-Tahawi's "Sharh Mushkil al-Athar" (93 and 4944), and Hudbah bin Khalid in Abu al-Shaykh's "al-Tawbikh" (133). These three narrate it from Aban al-Attar, from Yahya, from Abu Salamah, from Yazid bin Nu'aym bin Hazzal. Grading: With this chain the narration is "mu'dal" (with two or more consecutive narrators dropped from the chain).
وخالفهم عفّان بن مسلم كما في "أحاديثه" (25)، فرواه عن أبان بن يزيد، عن يحيى بن أبي كثير، عن أبي سلمة، عن نعيم بن هزال، فذكره مرسلًا. ومن طريق عفّان أخرجه أحمد 36/ (21891)، والخرائطي في "مكارم الأخلاق" (487)، وعبد الغني بن سعيد في "الغوامض والمبهمات" (21)، وأبو نعيم في "معرفة الصحابة" (6573)، والخطيب في "الأسماء المبهمة" 7/ 496.
Details of the narration / Contradiction: Affan bin Muslim contradicted them (the previous three): he narrated it from Aban bin Yazid, from Yahya, from Abu Salamah, from Nu'aym bin Hazzal, as "mursal". Reference / Source: Through the route of Affan it was narrated by Ahmad (36/21891), al-Khara'iti in "Makarim al-Akhlaq" (487), Abd al-Ghani bin Sa'id in "al-Ghawamid wa'l-Mubhamat" (21), Abu Nu'aym in "Ma'rifat al-Sahabah" (6573) and al-Khatib al-Baghdadi in "al-Asma' al-Mubhamah" (7/496).
ورواه عكرمة بن عمار اليمامي عن يزيد بن نعيم، واختلف عليه فيه:
Technical note: Ikrimah bin Ammar al-Yamami narrated it from Yazid bin Nu'aym, and here too there is disagreement from Ikrimah.
فرواه أبو أسامة بشر بن الفضل - بصري سكن مصر - عند الدولابي في "الكنى" (568)، وأبو الوليد الطيالسي هشام بن عبد الملك عند الطبراني في "الكبير" 22/ (531) عن عكرمة بن عمار، عن يزيد بن نعيم بن هزال، عن جده هزال: أن النبي ﷺ قال له، فذكره. فجعلاه من مسند هزال، ولم يذكرا فيه نعيمًا.
Reference / Source: Abu Usamah Bishr bin al-Fadl narrated it in al-Dulabi's "al-Kuna" (568), and Abu al-Walid al-Tayalisi Hisham bin Abd al-Malik in al-Tabarani's "al-Mu'jam al-Kabir" (22/531), from Ikrimah bin Ammar, from Yazid bin Nu'aym bin Hazzal, from his grandfather Hazzal (may Allah be pleased with him). Technical note: The two of them made it part of the "Musnad of Hazzal" (a narration of the Companion Hazzal) and did not mention Nu'aym in it.
وخالفهما عُبادة بن عمر السلولي عند النسائي (7239) فرواه عن عكرمة بن عمار، عن يزيد بن نعيم، عن أبيه، عن هزال. فوصله بذكر نعيم، وجعله من مسند هزال. وعبادة بن عمر لم يوثقه أحد، لذلك قال الحافظ ابن حجر في "التقريب": مقبول؛ يعني عند المتابعة.
Details of the narration / Contradiction: Contrary to these two, Ubadah bin Umar al-Saluli, in al-Nasa'i (7239), narrated it from Ikrimah bin Ammar, from Yazid bin Nu'aym, from his father (Nu'aym), from Hazzal (may Allah be pleased with him). Technical note: By mentioning Nu'aym he made it "mawsul" (connected) and counted it among the Musnad of Hazzal. Status of the narrator: No one declared Ubadah bin Umar trustworthy; this is why al-Hafiz Ibn Hajar described him in "al-Taqrib" as "maqbul" (i.e., his narration is accepted only when another trustworthy narrator corroborates him).
وأغلب من أخرج الحديث من هؤلاء جمع معه الحديث السابق برقم (8279)، وفيه قول النبي ﷺ لهزّال: "لو سترتَه بثوبك كان خيرًا لك".
Important point: Most of the hadith scholars who transmitted this hadith mentioned it combined with the previous hadith (no. 8279), which contains the saying of the Prophet (peace and blessings be upon him) to Hazzal: "Had you concealed his fault, it would have been better for you."
وذكر يحيى بن سعيد الأنصاري القصةَ عن يزيد بن نعيم عن جدِّه هزّال مرسلًا، وسلفت عند المصنف بإثر الحديث رقم (8279)، وتقدم تخريجها هناك.
Reference / Source: Yahya bin Sa'id al-Ansari mentioned this incident from Yazid bin Nu'aym, from his grandfather Hazzal (may Allah be pleased with him), as "mursal"; it has already passed with the author (al-Hakim) after hadith no. (8279), and its sources were given there.
وأخرجه بنحوه مالك في "الموطأ" 2/ 820 - ومن طريقه النسائي (7141) وأخرجه النسائي (7143) من طريق عبد الله بن نمير كلاهما (مالك وابن نمير) عن يحيى بن سعيد، عن سعيد بن المسيب مرسلًا.
Reference / Source: A similar narration was transmitted by Imam Malik in "al-Muwatta'" (2/820), and through his route al-Nasa'i (7141), and by al-Nasa'i (7143) through the route of Abdullah bin Numayr. Both of them (Malik and Ibn Numayr) transmit it from Yahya bin Sa'id, from Sa'id bin al-Musayyab, as "mursal".
وقوله: "بوظيف حمار": هو مُستَدَقُّ الذراع والساق من الخيل والإبل ونحوهما. قاله الجوهري.
Linguistic note: Regarding the phrase "bi-wazif himar" in the narration, al-Jawhari said that "wazif" is the slender (lower) part of the foreleg and shank of horses, camels and similar animals.