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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الحدود
Book of Prescribed Punishments
حِكَايَةُ سَارِقٍ قُتِلَ فِي الْخَامِسَةِ
The story of a thief who was killed on the fifth time
Mustadrak al-Hakim — Hadith 8353
اُردوEn
أخبرنا أبو جعفر محمد بن محمد البغدادي، حدَّثنا أبو محمد فَهْد بن سليمان بمصر، حدَّثنا موسى بن داود الضَّبِّي، حدَّثنا سفيان بن سعيد الثَّوري، عن عمرو بن دينار، عن مجاهدٍ، عن ابن عباس قال: قال رسول الله ﷺ: "ليس على العبدِ الآبقِ إذا سَرَقَ قطعٌ، ولا على الذِّمِّي" (1).
هذا حديث إسناده صحيح على شرط الشيخين، وقد تفرَّد بسنده موسى بن داود، وهو أحد الثِّقات، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8154 - على شرط البخاري ومسلم
هذا حديث إسناده صحيح على شرط الشيخين، وقد تفرَّد بسنده موسى بن داود، وهو أحد الثِّقات، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8154 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: "There is no cutting of the hand for a runaway slave when he steals, nor for a dhimmi (slave)."
The chain of this hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), and Musa bin Dawud is alone in narrating it with this chain, and he is one of the trustworthy narrators; but the two Shaykhs did not record it.
The chain of this hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), and Musa bin Dawud is alone in narrating it with this chain, and he is one of the trustworthy narrators; but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) صحيح موقوفًا، ضعيف مرفوعًا، وهذا إسناد رجاله لا بأس بهم، وفهد بن سليمان - وهو النحاس - وثقه ابن يونس، وقال ابن أبي حاتم: كتبت فوائده، ولم يقض لنا السماع منه. وقال ابن القطان الفاسي في "الوهم والإيهام" 3/ 571: لم تثبت عدالته حتى يحتمل له ما ينفرد به، وإن كان مشهورًا. وقال الدارقطني في "السنن": لم يرفعه غيرُ فهد، والصوابُ موقوف. قلنا: وقد يكون الوهم من شيخه موسى بن داود، فإن له أوهامًا، وهو ما يشير إليه صنيع المصنف عقب الحديث، حيث قال: تفرَّد بسنده موسى بن داود.
Grading: This narration is sahih as mawquf and da'if as marfu'. There is no harm in the narrators of this isnad (la ba'sa bihim). Fahd bin Sulayman (who is al-Nahhas) was declared trustworthy by Ibn Yunus; Ibn Abi Hatim said: I wrote down his fawa'id (notes), but it was not destined for us to hear from him. Ibn al-Qattan al-Fasi said in "al-Wahm wa al-Iham" (3/ 571): His probity is not established to the degree that what he alone narrates could be accepted from him, even though he is well known. Technical note / Defect ('illah): Al-Daraqutni said in "al-Sunan": No one other than Fahd narrated it as marfu'; the correct view is that it is mawquf. We say: this error may have come from his shaykh Musa bin Dawud, for he has some errors, and that is what the author (al-Hakim) indicated after the hadith, where he said: "Musa bin Dawud is alone in narrating it with this isnad".
وهذا الخبر قد رواه جمع من الكبار عن سفيان الثوري فوقفوه، وكذلك رواه غيرُ سفيان فوقفه كما سيأتي.
Important point: This report was narrated by a group of senior scholars from Sufyan al-Thawri, and they kept it mawquf; likewise others besides Sufyan narrated it and kept it mawquf, as will come.
وأخرجه من طريق فهد بن سليمان: الطحاوي في "شرح مشكل الآثار" (3727)، وأبو إسحاق المزكي في "المزكيات" (165)، والدارقطني (3105).
Reference / Source: It was recorded via Fahd bin Sulayman by al-Tahawi in "Sharh Mushkil al-Athar" (3727), Abu Ishaq al-Muzakki in "al-Muzakkiyat" (165) and al-Daraqutni (3105).
وأخرجه عبد الرزاق (18987)، ومن طريقه الدارقطني (3106)، وأخرجه ابن أبي شيبة 9/ 484 عن يحيى القطان، وابن المنذر في "الأوسط" (9056) من طريق عبد الله بن المبارك، ثلاثتهم (عبد الرزاق والقطان وابن المبارك) عن سفيان الثوري، به موقوفًا من قول ابن عباس.
Reference / Source: It was recorded by Abd al-Razzaq (18987) — and via him al-Daraqutni (3106) —, by Ibn Abi Shaybah (9/ 484) from Yahya al-Qattan, and by Ibn al-Mundhir in "al-Awsat" (9056) via Abd Allah bin al-Mubarak. All three (Abd al-Razzaq, Yahya al-Qattan and Ibn al-Mubarak) narrate it from Sufyan al-Thawri, with this same isnad, as the statement of Ibn Abbas (may Allah be pleased with them both) (mawquf).
وأخرجه مقطعًا عبد الرزاق (18987)، ومن طريقه الدارقطني (3106) عن معمر، وابن أبي شيبة 10/ 19 من طريق شعبة، والدارقطني (3107) من طريق ابن جريج، ثلاثتهم عن عمرو بن دينار، به موقوفًا.
Reference / Source: It was recorded in separate parts by Abd al-Razzaq (18987) — and via him al-Daraqutni (3106) — from Ma'mar; by Ibn Abi Shaybah (10/ 19) via Shu'bah; and by al-Daraqutni (3107) via Ibn Jurayj. All three (Ma'mar, Shu'bah, Ibn Jurayj) narrate it from Amr bin Dinar in the same way, as mawquf.
وخالفهم عبيد الله بن النعمان الدلال عند الدارقطني (3108) فرواه عن أبي عاصم النبيل، عن ابن جريجٍ، عن عمرو بن دينار، به مرفوعًا. قال الدارقطني عقبه: الذي قبله موقوف أصح من هذا. وقال ابن القطان في "الوهم والإيهام" 3/ 572: عبيد الله هذا لا تعرف حاله. يعني أن أحدًا لم يوثقه.
Technical note / Defect ('illah): Ubayd Allah bin al-Nu'man al-Dallal contradicted them, in al-Daraqutni (3108), narrating it from Abu Asim al-Nabil, from Ibn Jurayj, from Amr bin Dinar, as "marfu'". Grading: After it al-Daraqutni said: The mawquf narration before it is more authentic than this one. Ibn al-Qattan said in "al-Wahm wa al-Iham" (3/ 572): The condition of this Ubayd Allah is not known, meaning that no one declared him trustworthy.
وأخرجه عبد الرزاق (13617) من طريق أيوب، عن مجاهدٍ، به موقوفًا.
Reference / Source: It was recorded by Abd al-Razzaq (13617) via Ayyub, from Mujahid, as mawquf.
وانظر "الأوسط" لابن المنذر 12/ 351.
General principle: For further detail, see Ibn al-Mundhir's book "al-Awsat" (12/ 351).
Grading: This narration is sahih as mawquf and da'if as marfu'. There is no harm in the narrators of this isnad (la ba'sa bihim). Fahd bin Sulayman (who is al-Nahhas) was declared trustworthy by Ibn Yunus; Ibn Abi Hatim said: I wrote down his fawa'id (notes), but it was not destined for us to hear from him. Ibn al-Qattan al-Fasi said in "al-Wahm wa al-Iham" (3/ 571): His probity is not established to the degree that what he alone narrates could be accepted from him, even though he is well known. Technical note / Defect ('illah): Al-Daraqutni said in "al-Sunan": No one other than Fahd narrated it as marfu'; the correct view is that it is mawquf. We say: this error may have come from his shaykh Musa bin Dawud, for he has some errors, and that is what the author (al-Hakim) indicated after the hadith, where he said: "Musa bin Dawud is alone in narrating it with this isnad".
وهذا الخبر قد رواه جمع من الكبار عن سفيان الثوري فوقفوه، وكذلك رواه غيرُ سفيان فوقفه كما سيأتي.
Important point: This report was narrated by a group of senior scholars from Sufyan al-Thawri, and they kept it mawquf; likewise others besides Sufyan narrated it and kept it mawquf, as will come.
وأخرجه من طريق فهد بن سليمان: الطحاوي في "شرح مشكل الآثار" (3727)، وأبو إسحاق المزكي في "المزكيات" (165)، والدارقطني (3105).
Reference / Source: It was recorded via Fahd bin Sulayman by al-Tahawi in "Sharh Mushkil al-Athar" (3727), Abu Ishaq al-Muzakki in "al-Muzakkiyat" (165) and al-Daraqutni (3105).
وأخرجه عبد الرزاق (18987)، ومن طريقه الدارقطني (3106)، وأخرجه ابن أبي شيبة 9/ 484 عن يحيى القطان، وابن المنذر في "الأوسط" (9056) من طريق عبد الله بن المبارك، ثلاثتهم (عبد الرزاق والقطان وابن المبارك) عن سفيان الثوري، به موقوفًا من قول ابن عباس.
Reference / Source: It was recorded by Abd al-Razzaq (18987) — and via him al-Daraqutni (3106) —, by Ibn Abi Shaybah (9/ 484) from Yahya al-Qattan, and by Ibn al-Mundhir in "al-Awsat" (9056) via Abd Allah bin al-Mubarak. All three (Abd al-Razzaq, Yahya al-Qattan and Ibn al-Mubarak) narrate it from Sufyan al-Thawri, with this same isnad, as the statement of Ibn Abbas (may Allah be pleased with them both) (mawquf).
وأخرجه مقطعًا عبد الرزاق (18987)، ومن طريقه الدارقطني (3106) عن معمر، وابن أبي شيبة 10/ 19 من طريق شعبة، والدارقطني (3107) من طريق ابن جريج، ثلاثتهم عن عمرو بن دينار، به موقوفًا.
Reference / Source: It was recorded in separate parts by Abd al-Razzaq (18987) — and via him al-Daraqutni (3106) — from Ma'mar; by Ibn Abi Shaybah (10/ 19) via Shu'bah; and by al-Daraqutni (3107) via Ibn Jurayj. All three (Ma'mar, Shu'bah, Ibn Jurayj) narrate it from Amr bin Dinar in the same way, as mawquf.
وخالفهم عبيد الله بن النعمان الدلال عند الدارقطني (3108) فرواه عن أبي عاصم النبيل، عن ابن جريجٍ، عن عمرو بن دينار، به مرفوعًا. قال الدارقطني عقبه: الذي قبله موقوف أصح من هذا. وقال ابن القطان في "الوهم والإيهام" 3/ 572: عبيد الله هذا لا تعرف حاله. يعني أن أحدًا لم يوثقه.
Technical note / Defect ('illah): Ubayd Allah bin al-Nu'man al-Dallal contradicted them, in al-Daraqutni (3108), narrating it from Abu Asim al-Nabil, from Ibn Jurayj, from Amr bin Dinar, as "marfu'". Grading: After it al-Daraqutni said: The mawquf narration before it is more authentic than this one. Ibn al-Qattan said in "al-Wahm wa al-Iham" (3/ 572): The condition of this Ubayd Allah is not known, meaning that no one declared him trustworthy.
وأخرجه عبد الرزاق (13617) من طريق أيوب، عن مجاهدٍ، به موقوفًا.
Reference / Source: It was recorded by Abd al-Razzaq (13617) via Ayyub, from Mujahid, as mawquf.
وانظر "الأوسط" لابن المنذر 12/ 351.
General principle: For further detail, see Ibn al-Mundhir's book "al-Awsat" (12/ 351).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8353
