Toggle above to switch between keyword search and direct hadith lookup
مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
ذِكْرُ مَا أَمَرَ بِهِ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - عِنْدَ الْفِتْنَةِ
Mention of what the Prophet (peace and blessings be upon him) commanded at the time of tribulation
Mustadrak al-Hakim — Hadith 8510
اُردوEn
أخبرنا الحسن بن حَليم، حَدَّثَنَا أحمد بن إبراهيم السَّدَوَّري، حَدَّثَنَا سعيد بن هُبَيرة، حَدَّثَنَا حمَّاد بن زيد، حَدَّثَنَا أبو عِمران الجَوْني، عن المُشعَّث بن طَريف، عن عبد الله بن الصامت، عن أبي ذرٍّ قال: قال رسول الله ﷺ: "يا أبا ذرٍّ" قلت: لبَّيك يا رسول الله وسَعدَيك، قال: "كيف أنت إذا أصاب الناسَ جوعٌ؛ تأتي مسجدَك فلا تستطيعُ أن ترجعَ إلى فِراشِك، وتأتي فراشك فلا تستطيعُ أن تنهض إلى مسجدِك؟ " قلت: الله ورسوله أعلمُ - أو ما خارَ اللهُ لي ورسوله - قال: "عليك بالعِفَّة" ثم قال: "يا أبا ذرٍّ" قلت: لبَّيكَ يا رسول الله وسَعدَيك، قال: "كيف أنت إذا أصاب الناسَ موتٌ يكون البيتُ فيه بالوَصِيف؟ " يعني القبرَ، قال: قلت: الله ورسوله أعلمُ - أو ما خار اللهُ لي ورسولُه - قال: "عليك بالصَّبرِ - أو قال: تَصبِرُ - " ثم قال: "يا أبا ذرٍّ" قلت: لبَّيكَ يا رسول الله وسَعدَيك (1)، قال: "كيف أنت إذا رأيتَ أحجارَ الزيتِ قد غَرِقَت بالدم" قلت: ما خارَ الله لي ورسولُه، قال: "تَلْحَقُ بمن أنت منه - أو قال عليك بمن أنت منه - " قلت: أفلا آخذُ سيفي فأضَعُه على عاتِقي؟ قال: "شاركتَ إذًا؟ قلت: فما تأمرُني؟ قال: "تلزمُ بيتَك" قلت: أرأيتَ إن دُخِلَ عليَّ بيتي؟ قال: "فَإِن خَشِيتَ أن يَبهَرَك شُعاعُ السَّيف، فألْقِ رداءَك على وجهِك يَبُوءُ بإثمِه وإثمِك" (2).
It is narrated from Sayyiduna Abu Dharr (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "O Abu Dharr!" I said: Here I am, O Messenger of Allah, ready to serve you. He (peace and blessings be upon him) said: "How will you be when people are struck by such severe hunger that you will come to your mosque but will not have the strength to return to your bed, and you will be in your bed but will not find the strength to get up and come to the mosque?" I said: Allah and His Messenger know best (or: whatever Allah and His Messenger choose for me). He (peace and blessings be upon him) said: "Chastity (and not asking others) is incumbent upon you." Then he (peace and blessings be upon him) said: "O Abu Dharr!" I said: Here I am, O Messenger of Allah, ready to serve you. He (peace and blessings be upon him) said: "How will you be when such death (plague) spreads among the people that a house (that is, the place of a grave) will be obtained in exchange for a slave?" (that is, space in the graveyard will become so scarce). I said: Allah and His Messenger know best (or: whatever Allah and His Messenger choose for me). He (peace and blessings be upon him) said: "Patience is incumbent upon you." Then he (peace and blessings be upon him) said: "O Abu Dharr!" I said: Here I am, O Messenger of Allah, ready to serve you. He (peace and blessings be upon him) said: "How will you be when you see that Ahjar al-Zayt (a place in Madinah) has been drowned in blood?" I said: Whatever Allah and His Messenger choose for me. He (peace and blessings be upon him) said: "Join those to whom you belong (that is, go to your tribe or family)." I said: Should I not take up my sword and place it on my shoulder (to fight)? He (peace and blessings be upon him) said: "Then you would become a partner (in this trial and bloodshed)." I said: Then what do you command me? He (peace and blessings be upon him) said: "Keep to your house." I said: What if someone (an attacker) enters my house? He (peace and blessings be upon him) said: "If you fear that the glint of the sword will overwhelm you, then throw the edge of your cloak over your face (so that you do not kill him, and he kills you); he will return (to Hell) carrying your sin and his own."
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) من قوله: "قال: كيف أنت إذا أصاب الناس موت" إلى هنا سقط من (ز) و (ب)، واستدركناه من (ك) و (م). وتحرَّف فيهما لفظ "البيت" إلى: الميت، و "يعني" إلى غير.
Note / Clarification: The passage from the words "qala: kayfa anta idha asaba al-nasa mawt" up to here had dropped out of manuscripts (Z) and (B), and we restored it from (K) and (M). In these two manuscripts the word "al-bayt" had been corrupted into "al-mayyit", and the word "ya'ni" into "ghayr".
والمراد بالبيت هنا: القبر، وبالوصيف: الغلام قال ابن الأثير في "النهاية": أراد أنَّ مواضع القبور تضيق فيبتاعون كل قبر بوصيف.
General principle: Here "bayt" (house) means "the grave", and "wasif" means "a slave boy". Ibn al-Athir says in "al-Nihayah": "What is meant is that burial places will become so scarce that people will buy each grave for the price of a slave."
(2) حديث صحيح، وهذا إسناد ضعيف من أجل سعيد بن هبيرة كما في سابقه، لكنه متابع، وقد سلف الحديث عند المصنّف برقم (2699) من طريق سليمان بن حرب عن حماد بن زيد، فانظر تخريجه من طريق حماد بن زيد والكلام عليه هناك.
Grading: This hadith is sahih (in terms of its text), but this chain is weak because of Sa'id bin Hubayrah, as in the previous narration; however, he has been corroborated.
Note / Clarification: This hadith has passed earlier with the author (al-Hakim) at number (2699) through the route of Sulayman bin Harb from Hammad bin Zayd, so see its takhrij through the route of Hammad bin Zayd and the discussion of it there.
Note / Clarification: The passage from the words "qala: kayfa anta idha asaba al-nasa mawt" up to here had dropped out of manuscripts (Z) and (B), and we restored it from (K) and (M). In these two manuscripts the word "al-bayt" had been corrupted into "al-mayyit", and the word "ya'ni" into "ghayr".
والمراد بالبيت هنا: القبر، وبالوصيف: الغلام قال ابن الأثير في "النهاية": أراد أنَّ مواضع القبور تضيق فيبتاعون كل قبر بوصيف.
General principle: Here "bayt" (house) means "the grave", and "wasif" means "a slave boy". Ibn al-Athir says in "al-Nihayah": "What is meant is that burial places will become so scarce that people will buy each grave for the price of a slave."
(2) حديث صحيح، وهذا إسناد ضعيف من أجل سعيد بن هبيرة كما في سابقه، لكنه متابع، وقد سلف الحديث عند المصنّف برقم (2699) من طريق سليمان بن حرب عن حماد بن زيد، فانظر تخريجه من طريق حماد بن زيد والكلام عليه هناك.
Grading: This hadith is sahih (in terms of its text), but this chain is weak because of Sa'id bin Hubayrah, as in the previous narration; however, he has been corroborated.
Note / Clarification: This hadith has passed earlier with the author (al-Hakim) at number (2699) through the route of Sulayman bin Harb from Hammad bin Zayd, so see its takhrij through the route of Hammad bin Zayd and the discussion of it there.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8510
