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
خُطْبَةُ عُمَرَ - رَضِيَ اللَّهُ عَنْهُ - فِي الْفِتْنَةِ
The sermon of Umar (may Allah be pleased with him) on tribulation
Mustadrak al-Hakim — Hadith 8560
اُردوEn
أخبرنا أبو العباس السَّيَّاري بمَرُو، أخبرنا أبو المُوجّه، أخبرنا عَبْدان (2)، أخبرنا عبد الله، أخبرنا سعيد بن إياس الجُرَيري، عن أبي نضرة، عن أبي فراس قال: قال عمر بن الخطاب: ألا أيُّها الناس إنا كنا نَعرِفُكُم إِذْ فينا رسول الله ﷺ وَإِذْ يَنزِلُ الوحيُ وإذْ يُنبئنا من أخباركم، ألا وإن النبي ﷺ قد انطَلق ورُفِع الوحيُ، وإنما نعرفُكم بما أقولُ لكم، ألا ومن يُظهِرُ منكم خيرًا ظننا به خيرًا وأحببناه عليه، ومن يُظهِرُ منكم شرًّا ظننا به شرًا وأبغضناه عليه، سرائركم فيما بينكم وبين ربِّكم، ألا وقد أتى عليَّ زمانٌ وأنا أحسَبُ مَن قرأَ القرآن يريد به الله وما عنده، ولقد خُيِّل إليَّ بأَخَرةٍ أنَّ قومًا يقرؤونه يريدون ما عند الناس، ألا فأريدوا ما عند الله بقراءتِكم وبعملِكم، ألا وإنِّي -والله- ما أبعثُ عُمّالي ليَضرِبوا أبشارَكم ويأخذوا أموالَكم، ولكنّي أبعثُهم ليعلِّموكم دينكم وسُننكم، ويعدلوا بينكم ويَقسِموا فيكم فَيْئَكم، ألا من فُعِلَ به شيءٌ من ذلك فليَرفَعه إليَّ، والذي نفسُ عمرَ بيده لأقصَّنَّه منه. فَوَثَبَ عمرُو بن العاص فقال: يا أمير المؤمنين، أرأيت لو أنَّ رجلًا من المسلمين كان على رَعِيَّة، فأدَّب بعض رعيَّتِه، إنك لمُقتصُّه منه؟ قال: أنَّى لا أقتصُّه وقد رأيتُ رسول الله ﷺ يَقُصُّ من نفسه؛ ألا لا تضربوهم فتُذِلُّوهم، ولا تمنعوهم حقَّهم فتُكفِّروهم، ولا تُجبِروهم (1) فتَفتِنُوهم، ولا تُنزلوهم الغِياضَ فتُضيِّعوهم (2).
هذا حديث صحيح على شرط مسلم، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8356 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8356 - على شرط مسلم
It is narrated from Sayyiduna Umar bin al-Khattab (may Allah be pleased with him); he said: "O people! We used to know you when the Messenger of Allah (peace and blessings be upon him) was among us and revelation was coming down, and it used to inform us of your news. Now that the Prophet (peace and blessings be upon him) has departed and revelation has ended, we will know you only by what I am telling you. Beware! Whoever of you shows good (outwardly), we will think well of him and love him for it; and whoever shows an evil deed, we will think ill of him and hate him for it. Your hidden matters are between you and your Lord. Beware! There was a time when I thought that whoever recited the Qur'an recited it only for Allah and the reward that is with Him; but lately it has seemed to me that some people recite the Qur'an for the sake of what is with people (wealth and status). So seek only the pleasure of Allah through your recitation and your deeds. Beware! By Allah, I do not send my agents (governors) to flay your skins and seize your wealth; rather I send them to teach you your religion and your Sunnahs, to judge justly between you, and to distribute among you your fay' (the wealth of the public treasury). Beware! Whoever has anything done to him contrary to this, let him bring his case to me. By the One in whose Hand is the soul of Umar! I will surely take retaliation (qisas) from him." At this, Sayyiduna Amr bin al-As (may Allah be pleased with him) leapt up and said: O Commander of the Believers! Do you mean that if some Muslim (governor) is in charge of his subjects and punishes one of his subjects (by way of discipline), you would take retaliation from him too? He said: "Why would I not take retaliation from him, when I myself saw the Messenger of Allah (peace and blessings be upon him) giving retaliation against himself? Beware! Do not beat them (the subjects) and so humiliate them, nor withhold their rights and so drive them to kufr (that is, rebellion and despair), nor compel them (to anything) and so put them into tribulation, nor settle them in dense thickets (dangerous places) and so bring them to ruin."
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs did not record it.
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) تحرَّف في النسخ الخطية إلى: عبد الرزاق، وهذه سلسلة إسناد مشهورة في هذا الكتاب.
Note / Clarification: In the handwritten manuscripts this name is distorted into "عبد الرزاق", whereas this (corrected) chain sequence is well known in this book.
وأبو العباس السياري: هو القاسم بن القاسم، وأبو الموجِّه: هو محمد بن عمرو الفزاري، وعبدان: هو عبد الله بن عثمان المروزي، وعبد الله: هو ابن المبارك.
Technical note / Defect ('illah): Abu al-Abbas al-Sayyari is "al-Qasim bin al-Qasim", Abu al-Muwajjih is "Muhammad bin Amr al-Fazari", Abdan is "Abdullah bin Uthman al-Marwazi", and Abdullah is "Abdullah bin al-Mubarak".
(1) كذا في نسخنا الخطية، وعند غير المصنف: ولا تجمِّروهم، بالميم، وتجمير الجيش: جمعُهم في الثغور وحبسهم عن العَوْد إلى أهليهم.
Note / Clarification: It is thus in our handwritten manuscripts, whereas with others than the author (al-Hakim) the word is "ولا تجمِّروهم" (with a mim); "tajmir al-jaysh" means keeping the army stationed at the frontiers and preventing them from returning to their families.
(2) إسناده محتمل للتحسين إن شاء الله، أبو فراس - وهو النهدي - لم يرو عنه غير أبي نضرة المنذر بن مالك، ولم يؤثر توثيقه عن غير ابن حبان، وقال أبو زرعة الرازي: لا أعرفه. قلنا: وقد روي كثير من كلام عمر هذا بنحوه مقطعًا من غير وجه عنه مما يقوِّي رواية أبي فراس هذه.
Grading: Its chain admits of tahsin (being graded hasan), if Allah wills.
Technical note / Defect ('illah): No one narrated from Abu Firas (who is al-Nahdi) except Abu Nadrah al-Mundhir bin Malik, and his being declared trustworthy is not reported from anyone except Ibn Hibban, and Abu Zur'ah said: I do not know him. We (the editors) say: Much of this speech of Umar (may Allah be pleased with him) has been narrated in pieces through several chains, which strengthens this narration of Abu Firas.
وأخرجه أحمد 1 / (286)، والنسائي (6953) من طريق إسماعيل بن إبراهيم - وهو ابن عُليّة - عن سعيد بن إياس الجريري، بهذا الإسناد. ورواية النسائي مختصرة بقصة قصاص رسول الله ﷺ من نفسه.
Reference / Source: Imam Ahmad 1/(286) and al-Nasa'i (6953) recorded it by way of Isma'il bin Ibrahim (who is Ibn Ulayyah), from Sa'id bin Iyas al-Jurayri, with this same chain. Al-Nasa'i's narration is abridged, containing the story of the Messenger of Allah (peace and blessings be upon him) offering retaliation (qisas) against himself.
وأخرجه مختصرًا أبو داود (4537) من طريق أبي إسحاق الفزاري، عن الجريري، به. وقال فيه: خطبنا عمر فقال: إني لم أبعث عمالي ليضربوا أبشاركم … وذكر قصة القصاص.
Reference / Source: Abu Dawud (4537) recorded it in abridged form by way of Abu Ishaq al-Fazari, from al-Jurayri, and in it are the words: "Umar (may Allah be pleased with him) addressed us and said: I did not send my governors to beat your skins" and then he mentioned the story of retaliation.
وأخرج منه بنحوه البخاري في "صحيحه" (2641) من طريق عبد الله بن عتبة عن عمر قصة السرائر، وإسحاق بن راهويه في "مسنده" كما في "المطالب العالية" (2118) من طريق عطاء بن أبي رباح عن عمر قصة القِصاص، وابن أبي عاصم في "الديات" ص 29 - 30 من طريق أسلم مولى عمر عنه قصة القصاص أيضًا، وأبو بكر الخلال في "السنة" (60) من طريق القاسم بن عبد الرحمن عن عمر أمْرَه عمّاله بأن لا يضربوا المسلمين … إلخ.
Corroborating chains and supporting reports: A narration of similar meaning was recorded by Imam al-Bukhari in his "Sahih" (2641) by way of Abdullah bin Utbah from Umar (containing the story of the inner secrets, al-sara'ir); by Ishaq bin Rahawayh in his "Musnad", as in "al-Matalib al-Aliyah" (2118), by way of Ata' bin Abi Rabah from Umar (containing the story of retaliation); by Ibn Abi Asim in "al-Diyat" (pp. 29-30) by way of Aslam, the client of Umar (the story of retaliation); and by Abu Bakr al-Khallal in "al-Sunnah" (60) by way of al-Qasim bin Abd al-Rahman from Umar, that he ordered his governors not to beat the Muslims, etc.
والغِياض: جمع غَيْضة، وهو الشجر الكثير الملتفّ. قيل: نهيُه عن إنزالهم الغياض، لأنهم إذا نزلوها تفرَّقوا فيها، فتمكّن منهم العدوُّ.
Note / Clarification: "Al-ghiyad" is the plural of "ghaydah", and it means dense, intertwined trees (a thicket). It has been said that he forbade settling them in the "ghiyad" because when they camped there they would become scattered, giving the enemy the opportunity to overpower them.
Note / Clarification: In the handwritten manuscripts this name is distorted into "عبد الرزاق", whereas this (corrected) chain sequence is well known in this book.
وأبو العباس السياري: هو القاسم بن القاسم، وأبو الموجِّه: هو محمد بن عمرو الفزاري، وعبدان: هو عبد الله بن عثمان المروزي، وعبد الله: هو ابن المبارك.
Technical note / Defect ('illah): Abu al-Abbas al-Sayyari is "al-Qasim bin al-Qasim", Abu al-Muwajjih is "Muhammad bin Amr al-Fazari", Abdan is "Abdullah bin Uthman al-Marwazi", and Abdullah is "Abdullah bin al-Mubarak".
(1) كذا في نسخنا الخطية، وعند غير المصنف: ولا تجمِّروهم، بالميم، وتجمير الجيش: جمعُهم في الثغور وحبسهم عن العَوْد إلى أهليهم.
Note / Clarification: It is thus in our handwritten manuscripts, whereas with others than the author (al-Hakim) the word is "ولا تجمِّروهم" (with a mim); "tajmir al-jaysh" means keeping the army stationed at the frontiers and preventing them from returning to their families.
(2) إسناده محتمل للتحسين إن شاء الله، أبو فراس - وهو النهدي - لم يرو عنه غير أبي نضرة المنذر بن مالك، ولم يؤثر توثيقه عن غير ابن حبان، وقال أبو زرعة الرازي: لا أعرفه. قلنا: وقد روي كثير من كلام عمر هذا بنحوه مقطعًا من غير وجه عنه مما يقوِّي رواية أبي فراس هذه.
Grading: Its chain admits of tahsin (being graded hasan), if Allah wills.
Technical note / Defect ('illah): No one narrated from Abu Firas (who is al-Nahdi) except Abu Nadrah al-Mundhir bin Malik, and his being declared trustworthy is not reported from anyone except Ibn Hibban, and Abu Zur'ah said: I do not know him. We (the editors) say: Much of this speech of Umar (may Allah be pleased with him) has been narrated in pieces through several chains, which strengthens this narration of Abu Firas.
وأخرجه أحمد 1 / (286)، والنسائي (6953) من طريق إسماعيل بن إبراهيم - وهو ابن عُليّة - عن سعيد بن إياس الجريري، بهذا الإسناد. ورواية النسائي مختصرة بقصة قصاص رسول الله ﷺ من نفسه.
Reference / Source: Imam Ahmad 1/(286) and al-Nasa'i (6953) recorded it by way of Isma'il bin Ibrahim (who is Ibn Ulayyah), from Sa'id bin Iyas al-Jurayri, with this same chain. Al-Nasa'i's narration is abridged, containing the story of the Messenger of Allah (peace and blessings be upon him) offering retaliation (qisas) against himself.
وأخرجه مختصرًا أبو داود (4537) من طريق أبي إسحاق الفزاري، عن الجريري، به. وقال فيه: خطبنا عمر فقال: إني لم أبعث عمالي ليضربوا أبشاركم … وذكر قصة القصاص.
Reference / Source: Abu Dawud (4537) recorded it in abridged form by way of Abu Ishaq al-Fazari, from al-Jurayri, and in it are the words: "Umar (may Allah be pleased with him) addressed us and said: I did not send my governors to beat your skins" and then he mentioned the story of retaliation.
وأخرج منه بنحوه البخاري في "صحيحه" (2641) من طريق عبد الله بن عتبة عن عمر قصة السرائر، وإسحاق بن راهويه في "مسنده" كما في "المطالب العالية" (2118) من طريق عطاء بن أبي رباح عن عمر قصة القِصاص، وابن أبي عاصم في "الديات" ص 29 - 30 من طريق أسلم مولى عمر عنه قصة القصاص أيضًا، وأبو بكر الخلال في "السنة" (60) من طريق القاسم بن عبد الرحمن عن عمر أمْرَه عمّاله بأن لا يضربوا المسلمين … إلخ.
Corroborating chains and supporting reports: A narration of similar meaning was recorded by Imam al-Bukhari in his "Sahih" (2641) by way of Abdullah bin Utbah from Umar (containing the story of the inner secrets, al-sara'ir); by Ishaq bin Rahawayh in his "Musnad", as in "al-Matalib al-Aliyah" (2118), by way of Ata' bin Abi Rabah from Umar (containing the story of retaliation); by Ibn Abi Asim in "al-Diyat" (pp. 29-30) by way of Aslam, the client of Umar (the story of retaliation); and by Abu Bakr al-Khallal in "al-Sunnah" (60) by way of al-Qasim bin Abd al-Rahman from Umar, that he ordered his governors not to beat the Muslims, etc.
والغِياض: جمع غَيْضة، وهو الشجر الكثير الملتفّ. قيل: نهيُه عن إنزالهم الغياض، لأنهم إذا نزلوها تفرَّقوا فيها، فتمكّن منهم العدوُّ.
Note / Clarification: "Al-ghiyad" is the plural of "ghaydah", and it means dense, intertwined trees (a thicket). It has been said that he forbade settling them in the "ghiyad" because when they camped there they would become scattered, giving the enemy the opportunity to overpower them.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8560
