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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
إِذَا رَأَيْتُمُ الرَّايَاتِ السُّودَ فَأْتُوهَا وَلَوْ حَبْوًا
When you see the black banners, go to them even if you have to crawl
Mustadrak al-Hakim — Hadith 8743
اُردوEn
حدثنا علي بن حَمْشاذَ العَدْل، حدثنا إسماعيل بن إسحاق القاضي، حدثنا مُسلِم بن إبراهيم، حدثنا سُوَيد أبو حاتم اليَمَامي، عن يحيى بن أبي كَثير، عن زيد بن سلَّام، عن أبيه، عن جدِّه: أنَّ حُذيفةَ بن اليَمَان لما احتُضِر أتاه ناسٌ من الأعراب، قالوا له: يا حذيفةُ، ما نراكَ إلَّا مقبوضًا، فقال لهم: غِبٌّ مسرور، وحبيبٌ جاء على فاقةٍ، لا أَفلحَ من نَدِمَ، اللهمَّ إني لم أشارِكْ غادرًا في غَدْرتِه، فأعوذُ بك اليوم من صاحب السُّوء. كان الناس يَسألون رسول الله ﷺ عن الخير، وكنتُ أسألُه عن الشرِّ، فقلت: يا رسولَ الله، إنا كنا في شرٍّ، فجاءنا اللهُ بالخير، فهل بعد ذلك الخير شرٌّ؟ قال: فقال: "نَعَم" قلت: وهل وراءَ ذلك الخيرِ من شرٍّ؟ قال: "نَعَم" قلت: كيف؟ قال: "سيكون بعدي أئمَّةٌ لا يَهتَدُون بهَدْيي، ولا يَستنُّون بسُنَّتي، وسيقوم رجالٌ قلوبُهم قلوبُ شياطين (2) في جُثْمان إنسان" فقلت: كيف أصنعُ إن أدرَكَني ذلك؟ قال: "تسمعُ للأميرِ الأعظمِ، وإن ضَرَبَ ظهرَك وأَخَذَ مالَك" (3).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8533 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8533 - صحيح
Zayd bin Sallam narrates from his father, and he from his grandfather, that when the time of death drew near for Sayyiduna Hudhayfah bin al-Yaman (may Allah be pleased with him), some Bedouin people came to him and said: O Hudhayfah! We see that your soul is about to be taken. He said: A joy that came after long waiting, and a beloved who arrived at a time of need. He who regrets (leaving the world) will never succeed. O Allah! I never joined any traitor in his treachery, so today I seek refuge in You from an evil companion. (Then he said:) People used to ask the Messenger of Allah (peace and blessings be upon him) about good, and I used to ask him (peace and blessings be upon him) about evil. I said: O Messenger of Allah! We were in evil, then Allah granted us good; so will there be evil after this good? He (peace and blessings be upon him) said: "Yes." I said: Will there be any evil behind that good too? He (peace and blessings be upon him) said: "Yes." I asked: How? He (peace and blessings be upon him) said: "After me there will be rulers who will neither follow my guidance nor adhere to my Sunnah, and soon there will arise men whose hearts will be the hearts of devils in human bodies." I said: If I encounter this situation, what should I do? He (peace and blessings be upon him) said: "You should listen to and obey the supreme ruler, even if he strikes your back and seizes your wealth."
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(2) في النسخ الخطية: قلوب رجال، ولا يستقيم به الكلام، والصواب ما أثبتنا من رواية ابن سعد في "الطبقات" 4/ 252 عن مسلم بن إبراهيم، وكذلك هو في رواية معاوية بن سلام عن أخيه زيد عند مسلم بن الحجاج في "الصحيح" (1847) (52).
Note / Clarification: In the manuscripts "qulubu rijal" is written, which does not make the sentence sound. The correct form is what we have established from the narration of Muslim bin Ibrahim in Ibn Sa'd's "al-Tabaqat" (4/252), and it is likewise in the narration of Mu'awiyah bin Sallam from his brother Zayd in Imam Muslim bin al-Hajjaj's "al-Sahih" (1847/52).
(3) حديث حسن، وهذا إسناد ضعيف لجهالة سويد أبي حاتم اليمامي، فإننا لم نتبينه، وسلّام بن أبي سلام والد زيد مجهول الحال، وأبو سلام - وهو ممطور الحبشي - روايته عن حذيفة مرسلة منقطعة، فإنه لم يسمع منه كما قال الدارقطني في "الإلزامات والتتبع" ص 182.
Grading: This hadith is "hasan" (due to supporting reports), but this (particular) chain is "da'if".
Technical note / Defect ('illah): The reason is the "jahalah" (being unknown) of Suwayd Abu Hatim al-Yamami, since we have not been able to identify him; also Zayd's father "Sallam bin Abi Sallam" is of unknown condition (majhul al-hal). In addition, the narration of Abu Sallam - who is Mamtur al-Habashi - from Hudhayfah is "mursal" and "munqati'" (broken), because he did not hear from Hudhayfah, as al-Daraqutni said in "al-Ilzamat wa al-Tatabbu'" (p. 182).
وأخرجه ابن سعد في "الطبقات" 4/ 252 - ومن طريقه ابن عساكر في "تاريخ دمشق" 73/ 83 - عن مسلم بن إبراهيم الأزدي، بهذا الإسناد. لكن فيه: عن زيد بن سلام عن أبيه أو عن جدّه: أنَّ حذيفة. وأخرج الشطر الثاني منه - وهو سؤال حذيفة عن الخير والشر - مسلم (1847) (52) من طريق معاوية بن سلّام، عن أخيه زيد بن سلام، عن جده أبي سلام.
Reference / Source: Ibn Sa'd narrated it in "al-Tabaqat" (4/252) - and by his route Ibn 'Asakir in "Tarikh Dimashq" (73/83) - from Muslim bin Ibrahim al-Azdi with this same chain, but in it (the chain is): "from Zayd bin Sallam, from his father or from his grandfather: that Hudhayfah". Its second part - which consists of Hudhayfah's question about good and evil - was narrated by Imam Muslim (1847/52) by the route of Mu'awiyah bin Sallam, from his brother Zayd bin Sallam, from his grandfather Abu Sallam.
وقد روي أصل هذا الحديث عن حذيفة في السؤال عن الخير والشر من غير وجه عنه، وهو في "الصحيحين"، وليس فيه "وإن ضَرَبَ ظهرَك وأَخَذَ مالَك"، وانظر ما سلف برقم (391).
Details of the narration: The "basis" of this hadith about the question concerning good and evil is narrated from Hudhayfah (may Allah be pleased with him) through several chains, and it is in the "Sahihayn" (al-Bukhari and Muslim), but these words are not in it: "even if he strikes your back and takes your wealth". See the previous report no. (391).
Note / Clarification: In the manuscripts "qulubu rijal" is written, which does not make the sentence sound. The correct form is what we have established from the narration of Muslim bin Ibrahim in Ibn Sa'd's "al-Tabaqat" (4/252), and it is likewise in the narration of Mu'awiyah bin Sallam from his brother Zayd in Imam Muslim bin al-Hajjaj's "al-Sahih" (1847/52).
(3) حديث حسن، وهذا إسناد ضعيف لجهالة سويد أبي حاتم اليمامي، فإننا لم نتبينه، وسلّام بن أبي سلام والد زيد مجهول الحال، وأبو سلام - وهو ممطور الحبشي - روايته عن حذيفة مرسلة منقطعة، فإنه لم يسمع منه كما قال الدارقطني في "الإلزامات والتتبع" ص 182.
Grading: This hadith is "hasan" (due to supporting reports), but this (particular) chain is "da'if".
Technical note / Defect ('illah): The reason is the "jahalah" (being unknown) of Suwayd Abu Hatim al-Yamami, since we have not been able to identify him; also Zayd's father "Sallam bin Abi Sallam" is of unknown condition (majhul al-hal). In addition, the narration of Abu Sallam - who is Mamtur al-Habashi - from Hudhayfah is "mursal" and "munqati'" (broken), because he did not hear from Hudhayfah, as al-Daraqutni said in "al-Ilzamat wa al-Tatabbu'" (p. 182).
وأخرجه ابن سعد في "الطبقات" 4/ 252 - ومن طريقه ابن عساكر في "تاريخ دمشق" 73/ 83 - عن مسلم بن إبراهيم الأزدي، بهذا الإسناد. لكن فيه: عن زيد بن سلام عن أبيه أو عن جدّه: أنَّ حذيفة. وأخرج الشطر الثاني منه - وهو سؤال حذيفة عن الخير والشر - مسلم (1847) (52) من طريق معاوية بن سلّام، عن أخيه زيد بن سلام، عن جده أبي سلام.
Reference / Source: Ibn Sa'd narrated it in "al-Tabaqat" (4/252) - and by his route Ibn 'Asakir in "Tarikh Dimashq" (73/83) - from Muslim bin Ibrahim al-Azdi with this same chain, but in it (the chain is): "from Zayd bin Sallam, from his father or from his grandfather: that Hudhayfah". Its second part - which consists of Hudhayfah's question about good and evil - was narrated by Imam Muslim (1847/52) by the route of Mu'awiyah bin Sallam, from his brother Zayd bin Sallam, from his grandfather Abu Sallam.
وقد روي أصل هذا الحديث عن حذيفة في السؤال عن الخير والشر من غير وجه عنه، وهو في "الصحيحين"، وليس فيه "وإن ضَرَبَ ظهرَك وأَخَذَ مالَك"، وانظر ما سلف برقم (391).
Details of the narration: The "basis" of this hadith about the question concerning good and evil is narrated from Hudhayfah (may Allah be pleased with him) through several chains, and it is in the "Sahihayn" (al-Bukhari and Muslim), but these words are not in it: "even if he strikes your back and takes your wealth". See the previous report no. (391).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8743
