Mustadrak al-Hakim — Hadith 8311

(1) حديث صحيح، وهذا إسناد جيد من أجل الحارث بن عبد الرحمن، وقد توبع. أبو المثنى: هو معاذ بن المثنى العنبري، والقعنبي: هو عبد الله بن مَسلمة، وابن أبي ذئب: هو محمد بن عبد الرحمن بن المغيرة بن الحارث القرشي العامري.
Grading: (1) This hadith is sahih, and this chain is good (jayyid) because of al-Harith bin Abd al-Rahman, and he has also been corroborated.
Technical note / Defect ('illah): Abu al-Muthanna is Mu'adh bin al-Muthanna al-Anbari, al-Qa'nabi is Abdullah bin Maslamah, and Ibn Abi Dhi'b is Muhammad bin Abd al-Rahman bin al-Mughirah bin al-Harith al-Qurashi al-Amiri.
وأخرجه أحمد 13/ (7911) و 16/ (10547)، وأبو داود (4484) من طريق يزيد بن هارون، وابن ماجه (2572)، والنسائي (5152)، وابن حبان (4447) من طريق شبابة بن سوار، كلاهما عن ابن أبي ذئب، بهذا الإسناد.
Reference / Source: Ahmad (13/7911, 16/10547) and Abu Dawud (4484) narrated it through the route of Yazid bin Harun, and Ibn Majah (2572), al-Nasa'i (5152) and Ibn Hibban (4447) through the route of Shababah bin Sawwar, both of them from Ibn Abi Dhi'b, with this same chain.
وأخرجه أحمد 16/ (10729) من طريق عمر بن أبي سلمة، عن أبيه، به. بلفظ: "إذا شرب الخمر فاجلدوه، فإن عاد فاجلدوه" فقال في الرابعة: "فاقتلوه". وعمر بن أبي سلمة حديثه حسن في المتابعات والشواهد.
Reference / Source: Ahmad (16/10729) narrated it through the route of Umar bin Abi Salamah, from his father, in the same way. Its wording is: "When he drinks wine, flog him; if he does it again, flog him", and on the fourth time he said: "then kill him".
Grading: The hadith of Umar bin Abi Salamah is "hasan" in corroborating and supporting reports.
وسيورده المصنف من طريق أبي صالح عن أبي هريرة برقمي (8314) و (8315).
Note / Clarification: The author (al-Hakim) will soon cite it through the route of Abu Salih from Abu Hurayrah (may Allah be pleased with him) at nos. (8314) and (8315).

(2) تحرَّف في النسخ الخطية إلى: وهو، والصواب ما أثبتنا، وحديث النفر من أصحاب النبي ﷺ سيأتي عنده مقرونًا بابن عمر برقم (8321)، وفاته هنا أن يشير إلى حديث جابر بن عبد الله الآتي بعد حديث النفر المذكور.
Technical note / Defect ('illah): (2) In the handwritten manuscripts this word has been corrupted into "wa-huwa" (and he); the correct form is what we have recorded. The hadith of a group of the Companions of the Prophet (peace and blessings be upon him) will come with him, coupled with Ibn Umar, at no. (8321). Here he (the author) missed referring to the hadith of Jabir bin Abdullah, which comes after the hadith of the group mentioned.
قلنا: وقتل شارب الخمر في الرابعة منسوخ، قال الترمذي: وإنما كان هذا في أول الأمر، ثم نسخ بعدُ، هكذا روى محمد بن إسحاق، عن محمد بن المنكدر، عن جابر بن عبد الله، عن النبي ﷺ قال: "من شرب الخمر فاجلدوه، فإن عاد في الرابعة فاقتلوه"، قال: ثم أُتي النبي ﷺ بعد ذلك برجل قد شرب الخمر في الرابعة فضربه ولم يقتله. [سيأتي عند الحاكم برقم (8322)].
Important point: We say: The ruling of killing the wine-drinker on the fourth time is abrogated.
General principle: Imam al-Tirmidhi said: "This was only in the early period, then it was abrogated afterwards." Thus Muhammad bin Ishaq narrated from Muhammad bin al-Munkadir, from Jabir bin Abdullah, from the Prophet (peace and blessings be upon him), that he said: "Whoever drinks wine, flog him; if he does it again the fourth time, kill him." (The narrator said:) Then after that a man who had drunk wine for the fourth time was brought to the Prophet (peace and blessings be upon him), and he beat him but did not kill him. [This will come with al-Hakim at no. (8322).]
ثم قال الترمذي: وكذلك روى الزهري عن قبيصة بن ذؤيب عن النبي ﷺ نحو هذا، فرُفع القتل وكانت رخصة. [أخرجه أبو داود برقم (4485) ورجاله ثقات].
General principle: Then Imam al-Tirmidhi said: "Likewise al-Zuhri narrated something similar from Qabisah bin Dhu'ayb, from the Prophet (peace and blessings be upon him); so the killing was lifted, and it became a concession." [Abu Dawud narrated it at no. (4485), and its narrators are trustworthy.]
ثم قال: والعمل على هذا الحديث عند عامة أهل العلم، لا نعلم بينهم اختلافًا في ذلك في القديم والحديث، ومما يقوّي هذا ما روي عن النبي ﷺ من أوجه كثيرة أنه قال: "لا يحلُّ دم امرئ مسلم يشهد أن لا إله إلَّا الله وأني رسول الله إلَّا بإحدى ثلاث: النَّفس بالنفس، والثيب الزاني، والتارك لدينه" [متفق عليه].
General principle: Then Imam al-Tirmidhi said: "The general body of the people of knowledge act upon this hadith; we know of no disagreement among them about it in earlier or later times." What strengthens this position is the saying of the Prophet (peace and blessings be upon him), narrated through many routes: "The blood of a Muslim who testifies that there is no god but Allah and that I am the Messenger of Allah is not lawful except in one of three cases: a life for a life, the married adulterer, and one who abandons his religion (the apostate)." [This narration is agreed upon (muttafaq 'alayh).]
قلنا: ومما ورد من الآثار يؤيد ذلك ما رواه البخاري (6780) وغيره من حديث عمر بن الخطاب: أنَّ النبيَّ ﷺ جلد رجلًا يقال له: عبد الله في الشراب فأُتي به يومًا فجُلد، فقال رجلٌ من القوم: اللهم العنه، ما أكثر ما يؤتى به! فقال النبي ﷺ: "لا تلعنوه، فوالله - ما علمتُ - إنه يحب الله ورسوله".
Important point: We say: Among the reports that support this position is the narration which al-Bukhari (6780) and others narrated from the hadith of Umar bin al-Khattab (may Allah be pleased with him): "The Prophet (peace and blessings be upon him) had a man called 'Abdullah' flogged for drinking. One day he was brought again and was flogged, and a man among the people said: O Allah, curse him; how often he is brought (for drinking)! The Prophet (peace and blessings be upon him) said: 'Do not curse him, for by Allah, as far as I know, he loves Allah and His Messenger.'"
قال الحافظ ابن حجر في "فتح الباري" 21/ 447: فيه ما يدل على نسخ الأمر الوارد بقتل شارب الخمر إذا تكرّر منه، فقد ذكر ابن عبد البر أنه أُتي به أكثر من خمسين مرة.
General principle: Al-Hafiz Ibn Hajar said in "Fath al-Bari" (21/447): "This hadith contains evidence that the command to kill the wine-drinker upon repeated drinking has been abrogated, for Ibn Abd al-Barr mentioned that this man was brought more than fifty times."
قلنا: وقد حكى الاتفاق على ترك قتل من تكرَّر منه شرب الخمر أكثر من ثلاث مرار: الإمامُ الشافعي في "الأم" 7/ 365 حيث قال: والقتل منسوخ بهذا الحديث [يعني حديث قبيصة بن ذؤيب] وغيره، وهذا مما لا اختلاف فيه بين أحد من أهل العلم علمته.
Important point: We say: Agreement (consensus) has been reported on not killing someone who has drunk wine repeatedly more than three times. Imam al-Shafi'i said in "al-Umm" (7/365): "The killing is abrogated by this hadith [i.e., the hadith of Qabisah bin Dhu'ayb] and other evidence, and this is among the matters on which, to my knowledge, there is no disagreement among any of the people of knowledge."
ومثله نقل ابن المنذر في "الأوسط" 13/ 16 عن أهل العلم، فقال: قد كان هذا من سنّة رسول الله ﷺ، ثم أُزيل القتل عن الشارب في المرة الرابعة بالأخبار الثابتة عن نبي الله ﷺ وبإجماع عوام أهل العلم من أهل الحجاز وأهل العراق وأهل الشام، وكل من نحفظ قوله من أهل العلم عليه، إلا من شذَّ ممن لا يُعَدُّ خلافًا. ثم قال: ومن حُجّة من يقول بهذا القول، بأنَّ من المحال أن يقول رسول الله ﷺ: "لا يحل دم امرئ مسلم إلا بإحدى ثلاث" ويُحله بخصلة رابعة، ومحال أن يكون قول رسول الله ﷺ منتقضًا، وإن ادعى مدع أن أحد الخبرين قبل الآخر فدم المؤمن محظور باتفاقهم، وغير جائز أن يباح إلا باتفاق مثله.
General principle: Likewise, Ibn al-Mundhir reported from the people of knowledge in "al-Awsat" (13/16); he says: "This (ruling of killing) was part of the Sunnah of the Messenger of Allah (peace and blessings be upon him); then killing was removed from the one who drinks the fourth time on the basis of reports established from the Prophet of Allah (peace and blessings be upon him), and by the consensus of the general body of the people of knowledge of the Hijaz, Iraq and Syria; every person of knowledge whose view we have preserved holds this, except one who deviated (shadhdh), whose disagreement is not counted." Then he said: "Among the arguments of those who hold this view (abrogation) is that it is impossible that the Messenger of Allah (peace and blessings be upon him) should say 'The blood of a Muslim is not lawful except in one of three cases' and then make it lawful for a fourth trait; and it is impossible that the words of the Messenger of Allah (peace and blessings be upon him) should contradict one another. And if someone claims that one of the two reports came before the other, then (the principle is that) the believer's blood is inviolable by their agreement, and it is not permissible to make it lawful except by a similar agreement."