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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الرقى والتمائم
Book of Ruqyah and Amulets
الدُّعَاءُ عِنْدَ عِيَادَةِ الْمَرِيضِ
Supplication when visiting the sick
Mustadrak al-Hakim — Hadith 8495
اُردوEn
حَدَّثَنَا الشيخ أبو بكر بن إسحاق، أخبرنا عبد الله بن الحسن بن أحمد، حَدَّثَنَا جدِّي أحمد بن أبي شعيب، حَدَّثَنَا موسى بن أعْيَن، عن محمد بن سَلَمة الكوفي، عن الأعمش، عن عمرو بن مُرَّة، عن يحيى بن الجزَّار، عن عبد الله بن عُتبة بن مسعود، عن زينب امرأة عبد الله: أنها أصابها حُمْرةٌ في وجهها، فدخلت عليها عجوزٌ فرَقَتْها في خَيْط فعلَّقته عليها، فدخل ابنُ مسعود فرآه عليها، فقال: ما هذا؟ فقالت: استَرقَيتُ من الحُمْرة، فمدَّ يده فقَطَعها، ثم قال: إِنَّ آلَ عبد الله لأغنياءُ عن الشِّرك، قالت: ثم قال: إنَّ رسول الله ﷺ حَدَّثَنَا: "أَنَّ الرُّقَى والتَّمائمَ والتِّوَلَةَ شِرْك". قالت: قلت: ما التِّولةُ؟ قال: التِّوَلَةُ هو التهيُّج الذي يُهيِّج الرجال (2).
هذا حديث صحيح الإسناد على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8290 - على شرط البخاري ومسلم
هذا حديث صحيح الإسناد على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8290 - على شرط البخاري ومسلم
It is narrated from Sayyidah Zaynab (may Allah be pleased with her), the wife of Sayyiduna Abdullah bin Mas'ud (may Allah be pleased with him), that a redness (a kind of infection/eruption) appeared on her face. An old woman came to her, recited ruqyah over a thread and hung it on her. When Ibn Mas'ud (may Allah be pleased with him) came in and saw it, he asked: What is this? She said: I have had ruqyah done for this redness. He stretched out his hand and snapped it, and said: "The family of Abdullah has no need of shirk." Then he said that the Messenger of Allah (peace and blessings be upon him) had narrated this hadith to us: "Indeed, (unlawful) ruqyah, amulets and tiwalah are shirk." Zaynab said: I asked: What is this "tiwalah"? He replied: "Tiwalah" is the agitation (a charm) that is done to make men infatuated (with love).
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) صحيح موقوفًا كله على عبد الله بن مسعود كما سلف بيانه عند الحديث (7695)، وهذا إسناد ضعيف بمرّةٍ من أجل محمد بن سلمة الكوفي، فقد سأل ابن أبي حاتم في "الجرح والتعديل" 7/ 276 عنه أباه فقال: هو شيخ لا أعرفه وحديثه ليس بمنكر؛ ولعله يشير إلى هذا الحديث، وذكره ابن حبان في "المجروحين" 2/ 266 وقال: شيخ يروي عن الأعمش ما ليس من حديثه، لا تحلُّ الرواية عنه لا على سبيل الاعتبار ولا الاحتجاج به بحال. وقد خولف محمد بن سلمة هذا في إسناد الحديث، فقد رواه أبو معاوية عند أحمد 6/ (3615) وأبي داود (3883)، وعبدُ الله بن بشر عند ابن ماجه (3530)، كلاهما عن الأعمش، عن عمرو بن مرّة، عن يحيى بن الجزار، عن ابن أخي زينب - وقال ابن بشر: ابن أخت زينب - عن زينب. وابن أخي زينب هذا أو ابن أختها مجهول لا يُعرف.
Grading: This narration is entirely "sahih mawquf" on 'Abd Allah bin Mas'ud, as explained under hadith number (7695), but the chain under consideration (which is marfu') is extremely weak. Technical note / Defect ('illah): The cause of its weakness is the narrator "Muhammad bin Salamah al-Kufi". Ibn Abi Hatim asked his father (Abu Hatim) about him in "al-Jarh wa al-Ta'dil" (7/ 276), and he said: "He is a shaykh whom I do not know, though his hadith is not munkar"; perhaps he was alluding to this hadith. However, Ibn Hibban mentioned him in "al-Majruhin" (2/ 266) and said: "A shaykh who narrates from al-A'mash what is not from his hadith; it is not permissible to narrate from him in any case, neither for consideration (i'tibar) nor for use as proof." Details of the narration: Muhammad bin Salamah was also contradicted in the chain of the hadith: Abu Mu'awiyah narrated it, as found with Imam Ahmad (6/ 3615) and Abu Dawud (3883), and 'Abd Allah bin Bishr, as found with Ibn Majah (3530); both of them (Abu Mu'awiyah and 'Abd Allah bin Bishr) narrate it from al-A'mash, from 'Amr bin Murrah, from Yahya bin al-Jazzar, from "the son of Zaynab's brother" (and Ibn Bishr said: "the son of Zaynab's sister"), from Zaynab (may Allah be pleased with her). Important point: This "brother's son" or "sister's son" of Zaynab is an unknown (majhul) narrator who is not known.
وأخرجه ابن حبان (6090) من طريق فضيل بن عمرو، عن يحيى بن الجزار: قال دخل عبد الله … فذكره مرسلًا.
Reference / Source: Ibn Hibban narrated it (6090) through the route of Fudayl bin 'Amr, who narrates from Yahya bin al-Jazzar that: "'Abd Allah entered…"; thus he mentioned it as "mursal".
وانظر ما سلف برقم (7694) و (7695).
Note / Clarification: For further detail, see the hadiths that passed earlier at numbers (7694) and (7695).
والتَّوَلة، قال ابن الأثير في "النهاية": ما يحبِّب المرأةَ إلى زوجها من السِّحر وغيره، جعله من الشرك لاعتقادهم أنَّ ذلك يؤثر ويفعل خلافَ ما قدّره الله تعالى.
General principle: Explaining the word "al-tiwalah", Ibn al-Athir writes in "al-Nihayah": "It is the magic, charm or the like by which a woman is made beloved to her husband. It was declared shirk because they believed that this thing has an effect and acts contrary to what Allah the Exalted has decreed."
Grading: This narration is entirely "sahih mawquf" on 'Abd Allah bin Mas'ud, as explained under hadith number (7695), but the chain under consideration (which is marfu') is extremely weak. Technical note / Defect ('illah): The cause of its weakness is the narrator "Muhammad bin Salamah al-Kufi". Ibn Abi Hatim asked his father (Abu Hatim) about him in "al-Jarh wa al-Ta'dil" (7/ 276), and he said: "He is a shaykh whom I do not know, though his hadith is not munkar"; perhaps he was alluding to this hadith. However, Ibn Hibban mentioned him in "al-Majruhin" (2/ 266) and said: "A shaykh who narrates from al-A'mash what is not from his hadith; it is not permissible to narrate from him in any case, neither for consideration (i'tibar) nor for use as proof." Details of the narration: Muhammad bin Salamah was also contradicted in the chain of the hadith: Abu Mu'awiyah narrated it, as found with Imam Ahmad (6/ 3615) and Abu Dawud (3883), and 'Abd Allah bin Bishr, as found with Ibn Majah (3530); both of them (Abu Mu'awiyah and 'Abd Allah bin Bishr) narrate it from al-A'mash, from 'Amr bin Murrah, from Yahya bin al-Jazzar, from "the son of Zaynab's brother" (and Ibn Bishr said: "the son of Zaynab's sister"), from Zaynab (may Allah be pleased with her). Important point: This "brother's son" or "sister's son" of Zaynab is an unknown (majhul) narrator who is not known.
وأخرجه ابن حبان (6090) من طريق فضيل بن عمرو، عن يحيى بن الجزار: قال دخل عبد الله … فذكره مرسلًا.
Reference / Source: Ibn Hibban narrated it (6090) through the route of Fudayl bin 'Amr, who narrates from Yahya bin al-Jazzar that: "'Abd Allah entered…"; thus he mentioned it as "mursal".
وانظر ما سلف برقم (7694) و (7695).
Note / Clarification: For further detail, see the hadiths that passed earlier at numbers (7694) and (7695).
والتَّوَلة، قال ابن الأثير في "النهاية": ما يحبِّب المرأةَ إلى زوجها من السِّحر وغيره، جعله من الشرك لاعتقادهم أنَّ ذلك يؤثر ويفعل خلافَ ما قدّره الله تعالى.
General principle: Explaining the word "al-tiwalah", Ibn al-Athir writes in "al-Nihayah": "It is the magic, charm or the like by which a woman is made beloved to her husband. It was declared shirk because they believed that this thing has an effect and acts contrary to what Allah the Exalted has decreed."
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8495
