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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الرقى والتمائم
Book of Ruqyah and Amulets
مَنِ اسْتَطَاعَ أَنْ يَنْفَعَ أَخَاهُ فَلْيَفْعَلْ
Whoever is able to benefit his brother, let him do so
Mustadrak al-Hakim — Hadith 8483
اُردوEn
حَدَّثَنَا أبو بكر أحمد بن سلمان الفقيه ببغداد حَدَّثَنَا أحمد بن زهير ابن حَرْب، حَدَّثَنَا موسى بن إسماعيل، حَدَّثَنَا حمّاد بن سَلَمة، حَدَّثَنَا عاصم بن بَهْدلة، عن زِرّ بن حُبَيش، عن ابن مسعود قال: قال رسول الله ﷺ: "عُرِضَت عليَّ الأممُ بالمَوسِم، فرأيت جَمْعَهم، فأعجَبَني كَثرتُهم وهيئتُهم قد مَلَؤوا السهلَ والجبلَ، فقيل: أيْ محمدُ، رضيتَ؟ فأقول: نعم أيْ ربِّ، فقال: إنَّ لك مع هؤلاء سبعين ألفًا يدخلون الجنَّة بغير حسابٍ، وهم الذين لا يَسْتَرقُون ولا يَكتَوُون وعلى ربِّهم يتوكَّلون"، فقام عُكَّاشة بن مِحصَن فقال: يا رسولَ الله، ادعُ الله أن يجعلَني منهم، فدعا له، فقام رجلٌ آخرُ، فقال: يا رسول الله، ادعُ الله أن يجعلَني منهم، فقال: "سَبَقَك إليها عُكّاشةُ" (1).
هذا حديث صحيح الإسناد من أوجهٍ، ولم يُخرجاه. وليس فيه نهيٌ عن الرُّقَى، لم يُؤثَر (2) التوكلُ عليه، والدليل على ذلك:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8278 - صحيح
هذا حديث صحيح الإسناد من أوجهٍ، ولم يُخرجاه. وليس فيه نهيٌ عن الرُّقَى، لم يُؤثَر (2) التوكلُ عليه، والدليل على ذلك:
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8278 - صحيح
It is narrated from Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The nations were presented to me during the Hajj season. I saw their great gathering, and their large number and their appearance (splendour) pleased me greatly, for they had filled the plain and the mountain. I was asked: O Muhammad, are you pleased? I said: Yes, O my Lord. Then Allah said: Along with these, you have seventy thousand of your Ummah who will enter Paradise without reckoning; they are those who do not seek ruqyah, do not have themselves cauterized (burned with fire as treatment), and put their trust in their Lord." Hearing this, Sayyiduna Ukkashah bin Mihsan (may Allah be pleased with him) stood up and said: O Messenger of Allah, pray to Allah to make me one of them. So he (peace and blessings be upon him) prayed for him. Then another man stood up and said: O Messenger of Allah, pray to Allah to make me one of them as well. He (peace and blessings be upon him) said: "Ukkashah has beaten you to it."
This hadith has a sahih (authentic) chain of narration through several routes, but the two Shaykhs did not record it. It contains no prohibition of ruqyah; rather, this applies when one's reliance is placed on ruqyah alone (that is, when trust in Allah no longer remains).
This hadith has a sahih (authentic) chain of narration through several routes, but the two Shaykhs did not record it. It contains no prohibition of ruqyah; rather, this applies when one's reliance is placed on ruqyah alone (that is, when trust in Allah no longer remains).
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) حديث صحيح، وهذا إسناد حسن من أجل عاصم بن بهدلة.
Grading: The hadith is sahih, and this chain is "hasan" because of 'Asim bin Bahdalah.
وأخرجه أحمد 6/ (3819) و 7/ (4339)، وابن حبان (6084) من طرق عن حماد بن سلمة، بهذا الإسناد.
Corroborating chains and supporting reports: Ahmad 6/ (3819) and 7/ (4339), and Ibn Hibban (6084) narrated it through various routes from Hammad bin Salamah, with this same chain.
وأخرجه بنحوه مختصرًا أحمد 7/ (3964) من طريق همام العوذي، عن عاصم، به.
Corroborating chains and supporting reports: Ahmad 7/ (3964) narrated it in similar, abridged form through the route of Hammam al-'Awdhi, from 'Asim, with the same chain.
وسيأتي ضمن حديث مطوَّل برقم (8936) من طريق عمران بن حصين عن عبد الله بن مسعود، وإسناده صحيح.
Note / Clarification: It will come later at number (8936), within a long hadith, through the route of 'Imran bin Husayn from 'Abd Allah bin Mas'ud, and its chain is sahih.
وله شاهد من حديث ابن عباس عند البخاري (5705) ومسلم (220).
Corroborating chains and supporting reports: It has a supporting report (shahid) from the hadith of Ibn 'Abbas in al-Bukhari (5705) and Muslim (220).
وآخر من حديث عمران بن حصين عند مسلم (218).
Corroborating chains and supporting reports: And a second supporting report from the hadith of 'Imran bin Husayn in Muslim (218).
وثالث من حديث أبي هريرة عند مسلم أيضًا (216).
Corroborating chains and supporting reports: And a third supporting report from the hadith of Abu Hurayrah, also in Muslim (216).
(2) هكذا في نسخنا الخطية: لم يؤثر، والمعنى فيه غامض، و"لم" يمكن أن تقرأ في (م): ثم، ولعلَّ المعنى عندها: ثم إنه يُؤثَر التوكل على طلب الرقية، والله تعالى أعلم.
Note / Clarification: In the manuscripts it is "lam yu'thar", whose meaning is obscure. In manuscript (M) "lam" can be read as "thumma"; perhaps in that case the meaning is: "Then reliance on Allah (tawakkul) is preferred over seeking ruqyah." And Allah knows best.
Grading: The hadith is sahih, and this chain is "hasan" because of 'Asim bin Bahdalah.
وأخرجه أحمد 6/ (3819) و 7/ (4339)، وابن حبان (6084) من طرق عن حماد بن سلمة، بهذا الإسناد.
Corroborating chains and supporting reports: Ahmad 6/ (3819) and 7/ (4339), and Ibn Hibban (6084) narrated it through various routes from Hammad bin Salamah, with this same chain.
وأخرجه بنحوه مختصرًا أحمد 7/ (3964) من طريق همام العوذي، عن عاصم، به.
Corroborating chains and supporting reports: Ahmad 7/ (3964) narrated it in similar, abridged form through the route of Hammam al-'Awdhi, from 'Asim, with the same chain.
وسيأتي ضمن حديث مطوَّل برقم (8936) من طريق عمران بن حصين عن عبد الله بن مسعود، وإسناده صحيح.
Note / Clarification: It will come later at number (8936), within a long hadith, through the route of 'Imran bin Husayn from 'Abd Allah bin Mas'ud, and its chain is sahih.
وله شاهد من حديث ابن عباس عند البخاري (5705) ومسلم (220).
Corroborating chains and supporting reports: It has a supporting report (shahid) from the hadith of Ibn 'Abbas in al-Bukhari (5705) and Muslim (220).
وآخر من حديث عمران بن حصين عند مسلم (218).
Corroborating chains and supporting reports: And a second supporting report from the hadith of 'Imran bin Husayn in Muslim (218).
وثالث من حديث أبي هريرة عند مسلم أيضًا (216).
Corroborating chains and supporting reports: And a third supporting report from the hadith of Abu Hurayrah, also in Muslim (216).
(2) هكذا في نسخنا الخطية: لم يؤثر، والمعنى فيه غامض، و"لم" يمكن أن تقرأ في (م): ثم، ولعلَّ المعنى عندها: ثم إنه يُؤثَر التوكل على طلب الرقية، والله تعالى أعلم.
Note / Clarification: In the manuscripts it is "lam yu'thar", whose meaning is obscure. In manuscript (M) "lam" can be read as "thumma"; perhaps in that case the meaning is: "Then reliance on Allah (tawakkul) is preferred over seeking ruqyah." And Allah knows best.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8483
