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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
وَصِيَّةُ مُعَاذِ بْنِ جَبَلٍ عِنْدَ الْوَفَاةِ
The final advice of Muadh bin Jabal (may Allah be pleased with him) at the time of his death
Mustadrak al-Hakim — Hadith 8647
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا أبو جعفر محمد بن عوف (1) ابن سفيان الطائي بحِمص، حدثنا أبو المغيرة عبد القُدُّوس بن الحجَّاج، حدثنا عبد الله بن سالم الحمصي، عن العلاء بن عُتْبة اليَحصُبي، عن عُمير بن هانئ العنسي قال: سمعت عبد الله بن عمر يقول: كنّا عند رسول الله ﷺ، فذكر الفتن وأكثرَ في ذكرها، حتى ذكر فتنة الأحلاس، فقال قائل: وما فتنةُ الأحلاس؟ قال: "هي فتنةُ هَرَبٍ وحَرَبٍ، ثم فتنةُ السَّرَّى - أو السَّرَّاء - ثم يصطلحُ الناسُ على رجلٍ كوَرِكٍ على ضِلَع، ثم فتنةُ الدَّهماء، لا تدعُ [أحدًا] من هذه الأُمَّة إِلَّا لَطَمَتْه لَطْمَةً، فإذا قيل: انقطعت تمادَتْ، يصبحُ الرجلُ فيها مؤمنًا ويُمسي كافرًا، حتى يصير الناسُ إلى فُسطاطين: فُسطاطٍ إيمان لا نفاق فيه، وفُسطاط نفاقٍ لا إيمانَ فيه، فإذا كان ذاكم فانتظروا الدَّجّال من اليوم أو غدٍ" (2).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8441 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8441 - صحيح
It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) that he said: We were sitting with the Messenger of Allah (peace and blessings be upon him). He (peace and blessings be upon him) mentioned the trials and spoke about them at length, until he (peace and blessings be upon him) mentioned the 'trial of al-ahlas' (a long and continuous trial). Someone asked: "O Messenger of Allah! What is the trial of al-ahlas?" He (peace and blessings be upon him) said: "It is a trial of fleeing and plunder. Then (will come) the trial of prosperity (fitnat al-sarra). Then the people will agree (to give allegiance) upon a man who will be like a hip bone upon a rib (an unsuitable and weak foundation). Then (will come) the 'trial of al-dahma' (fitnat al-dahma, a dark and great trial), which will not leave a single person of this Ummah without striking him a heavy blow. Whenever it is said that it has ended, it will be prolonged further. In this trial a man will be a believer in the morning and a disbeliever by evening, until the people are divided into two camps: a camp of faith in which there is no hypocrisy, and a camp of hypocrisy in which there is no faith. So when this situation comes about, then await the Dajjal on that very day or the next day."
This hadith has an authentic (sahih) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith has an authentic (sahih) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) تحرَّف في النسخ الخطية إلى: عون.
Note / Clarification: In the manuscripts this name was corrupted and written as "'Awn".
(2) رجاله ثقات غير العلاء بن عتبة، فهو صالح الحديث، وقد خولف في وصل هذا الحديث كما سيأتي.
Grading: Its narrators (rijal) are "thiqah" (trustworthy) except "al-'Ala' bin 'Utbah", who is "salih al-hadith" (fair in hadith); however, he was contradicted in narrating this hadith as mawsul (connected), as will come.
وأخرجه أحمد 10/ (6168)، وأبو داود (4242) من طريق أبي المغيرة عبد القدوس بن الحجاج، بهذا الإسناد.
Reference / Source: Ahmad (10/ 6168) and Abu Dawud (4242) narrated it via the route of Abu al-Mughirah 'Abd al-Quddus bin al-Hajjaj with this same chain.
وأخرجه نعيم بن حماد في "الفتن" (93) عن الوليد بن مسلم، عن عبد الرحمن بن يزيد بن جابر، عن عمير بن هانئ، عن رسول الله ﷺ مرسلًا. وابن جابر هذا من حفاظ الشام وثقاتهم.
Reference / Source: Nu'aym bin Hammad narrated it in "al-Fitan" (93) via al-Walid bin Muslim, from 'Abd al-Rahman bin Yazid bin Jabir, from 'Umayr bin Hani', from the Messenger of Allah (peace and blessings be upon him) as "mursal". Ibn Jabir is among the huffaz and trustworthy narrators of al-Sham.
وقال أبو حاتم الرازي كما في "علل الحديث" لابنه: (2757): والحديث عندي فليس بصحيح كأنه موضوع!
Grading: Abu Hatim al-Razi said (as found in his son's book "al-'Ilal", 2757): "In my view this hadith is not sahih; it seems as if it is mawdu' (fabricated)!"
قال الخطابي في "معالم السنن" 4/ 337: قوله: "فتنة الأحلاس" إنما أُضيفت الفتنة إلى الأحلاس لدوامها وطول لُبثها، يقال للرجل إذا كان يلزم بيته لا يبرح منه: هو حِلْس بيته، لأنَّ الحِلس يُفتَرش فيبقى على المكان ما دام لا يُرفع. وقد يحتمل أن تكون هذه الفتنة إنما شبهت بالأحلاس لسواد لونها وظلمتها.
Note / Clarification: Al-Khattabi said in "Ma'alim al-Sunan" (4/ 337): His (peace and blessings be upon him) saying "fitnat al-ahlas" (the trial of the ahlas): this trial is attributed to "ahlas" because of its permanence and long duration. When a man clings to his house and does not leave it, the Arabs say: "huwa hils baytihi" (he has become the mat of his house), because a "hils" (coarse mat) is spread out and remains in its place as long as it is not lifted. It is also possible that this trial was likened to ahlas (blankets/coarse mats) because of its blackness and darkness.
والحَرَب: ذهاب المال والأهل، يقال: حُرِب الرجل فهو حَريب، إذا سُلب أهله وماله.
Note / Clarification: "Al-harab" means the loss of wealth and family. It is said: "hurib al-rajul" (the man was plundered), "fa-huwa harib"; this is said when his family and wealth are seized.
وقوله: "كوَرِك على ضِلَع" مَثَل، ومعناه: الأمر الذي لا يثبت ولا يستقيم، وذلك أنَّ الضلع لا يقوم بالورك ولا يحمله … يريد: أنَّ هذا الرجل غير خليق للمُلْك ولا مستقلٍّ، به انتهى.
Note / Clarification: His (peace and blessings be upon him) saying: "ka-warik 'ala dila'" (like a hip on a rib) is a proverb. It means a matter that does not settle and is not straight, because a rib cannot stand with a hip nor carry it. What is meant is that this man will be neither fit for kingship nor independent.
والمراد بالهَرَب - كما في "مرقاة المفاتيح" - أن يفرَّ بعضهم من بعض لما بينهم من العداوة والمحاربة.
Note / Clarification: "Al-harab" (fleeing) means - as found in "Mirqat al-Mafatih" - that people will flee from one another because of the mutual enmity and fighting between them.
وفتنة السَّرَّاء، المراد بالسرّاء: النَّعماء التي تسرُّ الناس من الصحة والرخاء والعافية من البلاء والوباء، وأُضيفت الفتنة إلى السراء لأنَّ السبب في وقوعها ارتكاب المعاصي بسبب كثرة التنعّم.
Note / Clarification: "Fitnat al-sarra'" (the trial of prosperity): al-sarra' means the blessings that make people happy, such as health, prosperity and safety from calamity and plague. This trial is attributed to "sarra'" because the cause of its occurrence will be that people commit sins because of an abundance of comfort.
وفتنة الدهماء: الفتنة العظماء والطامَّة العمياء.
Note / Clarification: "Fitnat al-dahma'" means: a very great trial and a blind calamity (that engulfs everyone).
Note / Clarification: In the manuscripts this name was corrupted and written as "'Awn".
(2) رجاله ثقات غير العلاء بن عتبة، فهو صالح الحديث، وقد خولف في وصل هذا الحديث كما سيأتي.
Grading: Its narrators (rijal) are "thiqah" (trustworthy) except "al-'Ala' bin 'Utbah", who is "salih al-hadith" (fair in hadith); however, he was contradicted in narrating this hadith as mawsul (connected), as will come.
وأخرجه أحمد 10/ (6168)، وأبو داود (4242) من طريق أبي المغيرة عبد القدوس بن الحجاج، بهذا الإسناد.
Reference / Source: Ahmad (10/ 6168) and Abu Dawud (4242) narrated it via the route of Abu al-Mughirah 'Abd al-Quddus bin al-Hajjaj with this same chain.
وأخرجه نعيم بن حماد في "الفتن" (93) عن الوليد بن مسلم، عن عبد الرحمن بن يزيد بن جابر، عن عمير بن هانئ، عن رسول الله ﷺ مرسلًا. وابن جابر هذا من حفاظ الشام وثقاتهم.
Reference / Source: Nu'aym bin Hammad narrated it in "al-Fitan" (93) via al-Walid bin Muslim, from 'Abd al-Rahman bin Yazid bin Jabir, from 'Umayr bin Hani', from the Messenger of Allah (peace and blessings be upon him) as "mursal". Ibn Jabir is among the huffaz and trustworthy narrators of al-Sham.
وقال أبو حاتم الرازي كما في "علل الحديث" لابنه: (2757): والحديث عندي فليس بصحيح كأنه موضوع!
Grading: Abu Hatim al-Razi said (as found in his son's book "al-'Ilal", 2757): "In my view this hadith is not sahih; it seems as if it is mawdu' (fabricated)!"
قال الخطابي في "معالم السنن" 4/ 337: قوله: "فتنة الأحلاس" إنما أُضيفت الفتنة إلى الأحلاس لدوامها وطول لُبثها، يقال للرجل إذا كان يلزم بيته لا يبرح منه: هو حِلْس بيته، لأنَّ الحِلس يُفتَرش فيبقى على المكان ما دام لا يُرفع. وقد يحتمل أن تكون هذه الفتنة إنما شبهت بالأحلاس لسواد لونها وظلمتها.
Note / Clarification: Al-Khattabi said in "Ma'alim al-Sunan" (4/ 337): His (peace and blessings be upon him) saying "fitnat al-ahlas" (the trial of the ahlas): this trial is attributed to "ahlas" because of its permanence and long duration. When a man clings to his house and does not leave it, the Arabs say: "huwa hils baytihi" (he has become the mat of his house), because a "hils" (coarse mat) is spread out and remains in its place as long as it is not lifted. It is also possible that this trial was likened to ahlas (blankets/coarse mats) because of its blackness and darkness.
والحَرَب: ذهاب المال والأهل، يقال: حُرِب الرجل فهو حَريب، إذا سُلب أهله وماله.
Note / Clarification: "Al-harab" means the loss of wealth and family. It is said: "hurib al-rajul" (the man was plundered), "fa-huwa harib"; this is said when his family and wealth are seized.
وقوله: "كوَرِك على ضِلَع" مَثَل، ومعناه: الأمر الذي لا يثبت ولا يستقيم، وذلك أنَّ الضلع لا يقوم بالورك ولا يحمله … يريد: أنَّ هذا الرجل غير خليق للمُلْك ولا مستقلٍّ، به انتهى.
Note / Clarification: His (peace and blessings be upon him) saying: "ka-warik 'ala dila'" (like a hip on a rib) is a proverb. It means a matter that does not settle and is not straight, because a rib cannot stand with a hip nor carry it. What is meant is that this man will be neither fit for kingship nor independent.
والمراد بالهَرَب - كما في "مرقاة المفاتيح" - أن يفرَّ بعضهم من بعض لما بينهم من العداوة والمحاربة.
Note / Clarification: "Al-harab" (fleeing) means - as found in "Mirqat al-Mafatih" - that people will flee from one another because of the mutual enmity and fighting between them.
وفتنة السَّرَّاء، المراد بالسرّاء: النَّعماء التي تسرُّ الناس من الصحة والرخاء والعافية من البلاء والوباء، وأُضيفت الفتنة إلى السراء لأنَّ السبب في وقوعها ارتكاب المعاصي بسبب كثرة التنعّم.
Note / Clarification: "Fitnat al-sarra'" (the trial of prosperity): al-sarra' means the blessings that make people happy, such as health, prosperity and safety from calamity and plague. This trial is attributed to "sarra'" because the cause of its occurrence will be that people commit sins because of an abundance of comfort.
وفتنة الدهماء: الفتنة العظماء والطامَّة العمياء.
Note / Clarification: "Fitnat al-dahma'" means: a very great trial and a blind calamity (that engulfs everyone).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8647
