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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب الفتن والملاحم
Book of Trials and Great Battles
لَنْ تَنْفَكُّوا بِخَيْرٍ مَا اسْتَغْنَى أَهْلُ بَدْوِكُمْ عَنْ أَهْلِ حَضَرِكُمْ .
You will remain in good as long as your desert dwellers are independent of your town dwellers
Mustadrak al-Hakim — Hadith 8759
اُردوEn
حدثنا أبو العباس محمد بن يعقوب، حدثنا بَحْر بن نصر، حدثنا بشر بن بكر، حدثنا أبو المَهْدي سعيد بن سِنان، عن أبي الزاهريَّة، عن أبي شَجَرة كَثير بن مُرَّة، عن عبد الله بن عمرو، عن النبي ﷺ أنه كان يقول: "لن تَنفَكُّوا (4) بخيرٍ ما استَغنَى أهلُ بَدْوِكم عن أهل حَضَرِكم" قال: "ولَتَسُوقنَّهم السِّنينُ والسِّناتُ حتى يكونوا معكم في الدِّيار، ولا تُمنَعوا منهم لكثرة من يسيرُ (1) عليكم منهم" قال: "يقولون: طالما جُعْنا وشبعتُم، وطالما شَقِينا وتنعَّمتُم، فواسُونا اليومَ. ولتَستصعِبَنَّ بكم الأرضُ حتى يَعْبِطَ أهلُ حضرِكم [أهلَ بدوِكم] (2) من استصعاب الأرض". قال: "ولتَمِيلَنَّ بكم الأرضُ مَيلةً يَهْلِكُ منها مَن هلك، ويبقى من بقي، حتى تُعتَقَ الرِّقابُ، ثم تَهدأُ بكم الأرضُ بعد ذلك حتى يَندَمَ المُعتِقون" قال: "ثم تميلُ بكم الأرضُ من بعد ذلك مَيلةً أخرى، فيَهلِكُ فيها مَن هلك، ويبقى من بقي يقولون: ربَّنا نُعتِقُ، ربَّنا نُعتِقُ، فيكذِّبُهم اللهُ: كَذَبتُم كَذَبتُم، أنا أُعتِق. وليُبتلَيَنَّ أُخرَياتُ هذه الأُمَّة بالرَّجْف فإن تابوا تابَ الله عليهم" قال: "وإن عادوا أعادَ الله عليهم بالرَّجْف والقَذْف والخَسْف والمَسْخ والصواعق، فإذا قيل: هَلَكَ الناسُ هَلَكَ الناسُ، هَلَكَ الناسُ، فقد هَلَكوا، ولن يعذِّبَ اللهُ تعالى أمّةً حتى تَعْدِرَ" قالوا: وما غَدْرُها؟ قال: "يعترفون بالذُّنوب ولا يتوبون. ولَتطمئِنَّ القلوبُ بما فيها من بِرِّها وفجورِها كما تطمئنُّ الشجرةُ بما فيها، حتى لا يستطيعَ محسنٌ أن يزدادَ إحسانًا، ولا يستطيعَ مسيءٌ استِعتابًا، وذلك بأنَّ الله ﷿ قال: ﴿كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ﴾ [المطففين: 14] " (3).
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8548 - سعيد متهم ساقط
هذا حديث صحيح الإسناد، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8548 - سعيد متهم ساقط
It is narrated from Sayyiduna Abdullah bin Amr (may Allah be pleased with them both) that the Prophet (peace and blessings be upon him) used to say: "You will remain in goodness and well-being as long as your desert-dwellers remain independent of your town-dwellers." He (peace and blessings be upon him) said: "And (a time will come when) years upon years of famine will drive them to settle with you in your towns, and you will not be able to keep them (from coming to you) because of their great numbers." He (peace and blessings be upon him) said: "They will say: For so long we went hungry while you ate your fill, and for so long we endured hardships while you enjoyed comfort and ease, so today make us your partners too. And the earth will become burdensome for you, until your town-dwellers will start beating the desert-dwellers (in anger) because of the narrowness of the earth." He (peace and blessings be upon him) said: "And the earth will tilt with you to one side in such a way that those who perish will perish and those who survive will survive, until slaves are set free. Then after that the earth will settle down for you, until those who freed (the slaves) will regret (freeing them)." He (peace and blessings be upon him) said: "Then the earth will tilt with you to one side once again, in which those who perish will perish, and those who survive will say: O our Lord! We set slaves free; O our Lord! We set slaves free. But Allah will belie them: You have lied, you have lied; I am the One who sets (them) free. And the last people of this Ummah will be tried with earthquakes; if they repent, Allah will accept their repentance." He (peace and blessings be upon him) said: "And if they return (to sins), Allah will send upon them again earthquakes, stoning, sinking into the earth, the disfigurement of forms and thunderbolts. So when it begins to be said: The people have perished, the people have perished, the people have perished, then they will indeed have perished. And Allah Almighty does not punish a nation until it exhausts its excuse (that is, crosses the limit in sins)." The Companions said: What is meant by its exhausting its excuse? He (peace and blessings be upon him) said: "That is, they will confess their sins but will not repent. And hearts will become settled with the righteousness and wickedness in them, just as a tree becomes settled (on its roots), until no doer of good will be able to increase in good, and no wrongdoer will be able to seek forgiveness and repent. That will be because Allah, the Mighty and Majestic, has said: 'No! Rather, the rust has covered their hearts because of what they used to earn' [Surah al-Mutaffifin: 14]."
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.
(4) في النسخ الخطية لن تبلغوا، والمثبت من "تلخيص الذهبي"، وهو الصواب.
Textual verification: In the manuscripts it is "lan tablughu", whereas the reading established (in the text) is taken from "Talkhis al-Dhahabi", and that is correct.
(1) في النسخ الخطية: يستن، غير (م) فيمكن أن تقرأ فيها: يسير، وهي كذلك في "تلخيص الذهبي"، وهو الصواب.
Textual verification: In the manuscripts it is "yastann", except manuscript (M), in which it can be read as "yasir"; it is also like this in "Talkhis al-Dhahabi", and this is correct.
(2) زيادة من "التلخيص" ليست في نسخنا الخطية.
Textual verification: This addition is taken from "al-Talkhis"; it is not present in our manuscripts.
(3) إسناده واهٍ، أبو مهدي سعيد بن سنان الشامي متروك، ورماه الدارقطني وغيره بالوضع، وقال الذهبي في "تلخيصه": متهم ساقط. أبو الزاهرية: هو حُدير بن كريب.
Grading: This chain is wahin (very weak).
Technical note: Abu Mahdi Sa'id bin Sinan al-Shami is a matruk (abandoned) narrator; al-Daraqutni and others accused him of fabrication (wad'), and al-Dhahabi called him "muttaham saqit" (accused and worthless) in "al-Talkhis". Also, Abu al-Zahiriyyah's name is Hudayr bin Kurayb.
وأخرجه نعيم بن حماد في "الفتن" (685) و (1708) عن الحكم بن نافع، عن سعيد بن سنان، بهذا الإسناد. ووقع في المطبوع في الموضع الأول سقط من الإسناد، ووقع عنده اسم صحابيه ابن عُمر!
Reference: Nu'aym bin Hammad narrated it in "al-Fitan" (685 and 1708) from al-Hakam bin Nafi', from Sa'id bin Sinan, with this same chain.
Note: In the printed edition, in the first place, there is an omission in the chain, and there the Companion's name is written as Ibn 'Umar (which is wrong).
Textual verification: In the manuscripts it is "lan tablughu", whereas the reading established (in the text) is taken from "Talkhis al-Dhahabi", and that is correct.
(1) في النسخ الخطية: يستن، غير (م) فيمكن أن تقرأ فيها: يسير، وهي كذلك في "تلخيص الذهبي"، وهو الصواب.
Textual verification: In the manuscripts it is "yastann", except manuscript (M), in which it can be read as "yasir"; it is also like this in "Talkhis al-Dhahabi", and this is correct.
(2) زيادة من "التلخيص" ليست في نسخنا الخطية.
Textual verification: This addition is taken from "al-Talkhis"; it is not present in our manuscripts.
(3) إسناده واهٍ، أبو مهدي سعيد بن سنان الشامي متروك، ورماه الدارقطني وغيره بالوضع، وقال الذهبي في "تلخيصه": متهم ساقط. أبو الزاهرية: هو حُدير بن كريب.
Grading: This chain is wahin (very weak).
Technical note: Abu Mahdi Sa'id bin Sinan al-Shami is a matruk (abandoned) narrator; al-Daraqutni and others accused him of fabrication (wad'), and al-Dhahabi called him "muttaham saqit" (accused and worthless) in "al-Talkhis". Also, Abu al-Zahiriyyah's name is Hudayr bin Kurayb.
وأخرجه نعيم بن حماد في "الفتن" (685) و (1708) عن الحكم بن نافع، عن سعيد بن سنان، بهذا الإسناد. ووقع في المطبوع في الموضع الأول سقط من الإسناد، ووقع عنده اسم صحابيه ابن عُمر!
Reference: Nu'aym bin Hammad narrated it in "al-Fitan" (685 and 1708) from al-Hakam bin Nafi', from Sa'id bin Sinan, with this same chain.
Note: In the printed edition, in the first place, there is an omission in the chain, and there the Companion's name is written as Ibn 'Umar (which is wrong).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8759
