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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب : الأهوال
Book of the Terrors of the Day of Resurrection
لَا يَدْخُلُ أَهْلُ الْجَنَّةِ الْجَنَّةَ حَتَّى يُنَقَّوْا عَنْ مَظَالِمِ الدُّنْيَا
The people of Paradise will not enter Paradise until they are cleansed of the injustices of the world
Mustadrak al-Hakim — Hadith 8924
اُردوEn
حدثنا أبو بكر أحمد بن سَلْمان بن الحسن الفقيه ببغداد، حدثنا هلال بن العلاء الرَّقّي، عن زيد بن أبي أُنيسة، عن القاسم بن عوف الشَّيباني قال: سمعت ابن عمر يقول: لقد عِشْنا بُرْهةً من دهرٍ وما نَرى هذه الآيةَ إلّا نَزَلت فينا وفي أهل الكتاب: ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ (30) ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ﴾، فقلت: نَختصم؟! أمّا نحن فلا نعبدُ إلَّا الله، وأمّا دينُنا فالإسلامُ، وأما كتابُنا فالقرآنُ فلا نغيِّرُ ولا نحرِّفُ أبدًا، وأمّا قِبلتُنا فالكعبةُ، وأمّا حرامُنا - أو حَرَمُنا - فواحد، وأمّا نبيُّنا فمحمدٌ ﷺ، فكيف نختصمُ؟! حتى كَفَحَ بعضُنا وجوهَ بعضٍ بالسيوف، فعرفتُ أنها نَزَلَت فينا (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8709 - على شرط البخاري ومسلم
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8709 - على شرط البخاري ومسلم
It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them both); he said: We lived a long period of our lives thinking that this verse, "Indeed, you are to die, and indeed, they are to die. Then indeed, you, on the Day of Resurrection, before your Lord, will dispute" [Surah al-Zumar: 30 - 31], was revealed only about us and the People of the Book. I used to say: Why would we dispute among ourselves?! We worship none but Allah, our religion is Islam, our Book is the Qur'an which we will never alter or distort, our qiblah is the Ka'bah, our sanctuary is one, and our Prophet is Muhammad (peace and blessings be upon him), so how could we dispute?! Until (in the era of trials) some of us struck the faces of others with swords; then I understood that this verse was indeed revealed about us.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) خبر صحيح، وهذا إسناد ضعيف لإعضاله، فإنَّ هلال بن العلاء وُلد بعد وفاة زيد بن أنيسة بستين سنة أو أكثر، والحديث لا يعرف إلَّا من رواية عبيد الله بن عمرو الرقي عن زيد كما سيأتي، وبين وفاة هذا أيضًا وولادة هلال أربع سنين، فهو على هذا معضل قد سقط بين هلال وزيد اثنان، وقد سلف عند المصنف برقم (101) من حديث القاسم بن عوف عن ابن عمر شيء في الإيمان وتنزُّل القرآن، أوله: لقد عشنا بُرهة من دهرنا، وهو من رواية أحمد بن سلمان الفقيه عن هلال بن العلاء عن أبيه عن عبيد الله بن عمرو الرقي عن زيد بن أبي أُنيسة، ويغلب على ظننا أنَّ هذا الخبر قطعة من ذاك فرّقه المصنف في موضعين، والله تعالى أعلم.
Grading: (In substance) this report is sahih, but this particular chain is weak because of "i'dal" (a break of two or more consecutive narrators).
Technical note / Defect ('illah): The reason is that Hilal bin al-'Ala' was born sixty years or more after the death of Zayd bin Unaysah, while this hadith is known only through the narration of 'Ubayd Allah bin 'Amr al-Raqqi from Zayd, as will come; and between the death of this man ('Ubayd Allah) and the birth of Hilal there are also four years. On this basis the chain is "mu'dal", since two narrators have dropped out between Hilal and Zayd.
Note / Clarification: Earlier, at number (101), there appeared with the author (al-Hakim), via al-Qasim bin 'Awf from Ibn 'Umar, something about faith and the revelation of the Qur'an, which begins: "We lived for a period of our time." That narration is from Ahmad bin Salman al-Faqih, from Hilal bin al-'Ala', from his father, from 'Ubayd Allah bin 'Amr al-Raqqi, from Zayd bin Abi Unaysah. Our strong assumption is that this present report is a portion of that narration, which the author split into two places. And Allah knows best.
وأما هذا الخبر فقد أخرجه الطبراني في "الكبير" (3881)، والثعلبي في "تفسيره" 8/ 235، وأبو نعيم في "تثبيت الإمامة" (170) من طرق عن عبيد الله بن عمرو الرقي، عن زيد بن أبي أنيسة، بهذا الإسناد. وهو إسناد حسن إن شاء الله من أجل القاسم بن عوف.
Reference / Source: As for this report, al-Tabarani in "al-Kabir" (3881), al-Tha'labi in his "Tafsir" (8/235) and Abu Nu'aym in "Tathbit al-Imamah" (170) recorded it through several routes from 'Ubayd Allah bin 'Amr al-Raqqi, from Zayd bin Abi Unaysah, with this same chain.
Grading: And this chain is, Allah willing, "hasan" because of al-Qasim bin 'Awf.
وأخرج نحوه النسائي (1138)، والطحاوي في "مشكل الآثار" (1/ 123 - 142 من طريق يعقوب القُمّي، عن جعفر بن أبي المغيرة، عن سعيد بن جبير، عن ابن عمر. وهذا إسناد حسن من أجل يعقوب القمّي.
Corroborating chains and supporting reports: Something similar was recorded by al-Nasa'i (1138) and by al-Tahawi in "Mushkil al-Athar" (1/123 - 142) via Ya'qub al-Qummi, from Ja'far bin Abi al-Mughirah, from Sa'id bin Jubayr, from Ibn 'Umar (may Allah be pleased with them both).
Grading: This chain is "hasan" because of Ya'qub al-Qummi.
Grading: (In substance) this report is sahih, but this particular chain is weak because of "i'dal" (a break of two or more consecutive narrators).
Technical note / Defect ('illah): The reason is that Hilal bin al-'Ala' was born sixty years or more after the death of Zayd bin Unaysah, while this hadith is known only through the narration of 'Ubayd Allah bin 'Amr al-Raqqi from Zayd, as will come; and between the death of this man ('Ubayd Allah) and the birth of Hilal there are also four years. On this basis the chain is "mu'dal", since two narrators have dropped out between Hilal and Zayd.
Note / Clarification: Earlier, at number (101), there appeared with the author (al-Hakim), via al-Qasim bin 'Awf from Ibn 'Umar, something about faith and the revelation of the Qur'an, which begins: "We lived for a period of our time." That narration is from Ahmad bin Salman al-Faqih, from Hilal bin al-'Ala', from his father, from 'Ubayd Allah bin 'Amr al-Raqqi, from Zayd bin Abi Unaysah. Our strong assumption is that this present report is a portion of that narration, which the author split into two places. And Allah knows best.
وأما هذا الخبر فقد أخرجه الطبراني في "الكبير" (3881)، والثعلبي في "تفسيره" 8/ 235، وأبو نعيم في "تثبيت الإمامة" (170) من طرق عن عبيد الله بن عمرو الرقي، عن زيد بن أبي أنيسة، بهذا الإسناد. وهو إسناد حسن إن شاء الله من أجل القاسم بن عوف.
Reference / Source: As for this report, al-Tabarani in "al-Kabir" (3881), al-Tha'labi in his "Tafsir" (8/235) and Abu Nu'aym in "Tathbit al-Imamah" (170) recorded it through several routes from 'Ubayd Allah bin 'Amr al-Raqqi, from Zayd bin Abi Unaysah, with this same chain.
Grading: And this chain is, Allah willing, "hasan" because of al-Qasim bin 'Awf.
وأخرج نحوه النسائي (1138)، والطحاوي في "مشكل الآثار" (1/ 123 - 142 من طريق يعقوب القُمّي، عن جعفر بن أبي المغيرة، عن سعيد بن جبير، عن ابن عمر. وهذا إسناد حسن من أجل يعقوب القمّي.
Corroborating chains and supporting reports: Something similar was recorded by al-Nasa'i (1138) and by al-Tahawi in "Mushkil al-Athar" (1/123 - 142) via Ya'qub al-Qummi, from Ja'far bin Abi al-Mughirah, from Sa'id bin Jubayr, from Ibn 'Umar (may Allah be pleased with them both).
Grading: This chain is "hasan" because of Ya'qub al-Qummi.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8924
