al-Mustadrak (al-Hakim) 2174

Translation

The Messenger of Allah ﷺ said, "I do not know whether Tubba was a cursed or not. And, I do not know whether Dhu al-Qarnayn was a Prophet or not. And, I do not know whether hudud (capital punishments) ˹serve˺ as expiation for those are deserve them."

Notes

• هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ على شرط البخاري ومسلم

  machine translationThis is an authentic (ṣaḥīḥ) hadith meeting the criteria of the two Shaykhs, though they did not record it, meeting the criteria of al-Bukhārī and Muslim. Report a problem

Grades by grader

What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

• Dāraquṭnī

  قال عبد الرزاق تفرد بوصله وأن هشام بن يوسف رواه عن معمر فأرسله

  machine translationʿAbd al-Razzāq said: He was alone in connecting it, and Hishām b. Yūsuf narrated it from Maʿmar as a mursal report. Report a problem

  in المستدرك على الصحيحين, p. 2185
• Abū al-Ḥasan Nur al-Dīn ʿAlī b. Abi Bakr al-Haythamī

  روي بإسنادين رجال أحدهما رجال الصحيح غير أحمد بن منصور الرمادي وهو ثقة

  machine translationIt is narrated with two chains. The men of one of them are the men of the Ṣaḥīḥ, except Aḥmad b. Manṣūr al-Ramādī, who is trustworthy (thiqah). Report a problem

  in المستدرك على الصحيحين, p. 2185
• Abū Zakariyyā Yaḥyá b. Sharaf al-Nawawī

  حديث عبادة أصح إسنادا منه

  machine translationThe hadith of ʿUbādah has a sounder chain than it. Report a problem

  in المستدرك على الصحيحين, p. 2185
• عبد الكريم بن عبد النور

  واحتج من وفق بقوله تعالى ذلك لهم خزي في الدنيا ولهم في الآخرة عذاب عظيم لكن من قال إن الآية في الكفارة فلا حجة فيها وأيضا يمكن أن يكون حديث عبادة مخصصا لعموم الآية أو مبينا أو مفسرا لها فإن قيل حديث عبادة هذا كان بمكة ليلة العقبة لما بايع الأنصار رسول الله صلى الله عليه وسلم البيعة الأولى بمنى وأبو هريرة إنما أسلم بعد ذلك بسبع سنين عام خيبر فكيف يكون حديثه متقدما قيل يمكن أن يكون أبو هريرة ما سمعه من النبي صلى الله عليه وسلم وإنما سمعه من صحابي آخر كان سمعه من النبي صلى الله عليه وسلم قديما ولم يسمع من النبي صلى الله عليه وسلم بعد ذلك إن الحدود كفارة كما سمعه عبادة وقال بعضهم فيه تعسف ويبطله أن أبا هريرة رضي الله عنه صرح بسماعه وأن الحدود لم تكن نزلت إذ ذاك والحق عندي أن حديث أبي هريرة صحيح وهو سابق على حديث عبادة والمبايعة المذكورة في حديث عبادة على الصفة المذكورة لم تقع ليلة العقبة وإنما نص بيعة العقبة ما ذكره ابن إسحاق وغيره من أهل المغازي أن النبي صلى الله عليه وسلم قال لمن حضر من الأنصار أبايعكم على أن تمنعوني مما تمنعون منه نساءكم وأبناءكم فبايعوه على ذلك وعلى أن يرحل إليهم هو وأصحابه ثم صدرت مبايعات أخرى منها هذه البيعة وإنما وقعت بعد فتح مكة بعد أن نزلت الآية التي في الممتحنة وهي قوله تعالى يا أيها النبي إذا جاءك المؤمنات يبايعنك ونزول هذه الآية متأخر بعد قصة الحديبية بلا خلاف والدليل على ذلك عند البخاري في كتاب الحدود من طريق سفيان بن عيينة عن الزهري في حديث عبادة هذا أن النبي صلى الله عليه وسلم لما بايعهم قرأ الآية كلها وعنده في تفسير الممتحنة من هذا الوجه قال قرأ آية النساء ولمسلم من طريق معمر عن الزهري قال فتلا علينا آية النساء أن لا يشركن بالله شيئا وللنسائي من طريق الحارث بن فضيل عن الزهري أن رسول الله صلى الله عليه وسلم قال ألا تبايعونني على ما بايع عليه النساء أن لا تشركوا بالله شيئا الحديث وللطبراني من وجه آخر عن الزهري بهذا السند بايعنا رسول الله صلى الله عليه وسلم على ما بايع عليه النساء يوم فتح مكة ولمسلم من طريق أبي الأشعث عن عبادة في هذا الحديث أخذ علينا رسول الله صلى الله عليه وسلم كما أخذ على النساء فهذه أدلة صريحة في أن هذه البيعة إنما صدرت بعد نزول الآية بل بعد فتح مكة وذلك بعد إسلام أبي هريرة ويؤيد هذا ما رواه ابن أبي خيثمة عن أبيه عن محمد بن عبد الرحمن الطفاوي عن أيوب عن عمرو بن شعيب عن أبيه عن جده قال قال رسول الله تعالى صلى الله عليه وسلم أبايعكم على أن لا تشركوا بالله شيئا فذكر مثل حديث عبادة ورجاله ثقات وقد قال إسحاق بن راهويه إذا صح الإسناد إلى عمرو بن شعيب فهو كأيوب عن نافع عن ابن عمر انتهى

  machine translationThose who gave a considered view cited His saying, the Most High: "That is for them disgrace in this world, and in the Hereafter they will have a great punishment." But for whoever says that the verse concerns expiation, there is no proof in it. It is also possible that the hadith of ʿUbādah particularizes the general sense of the verse, or clarifies it, or explains it. If it is said: this hadith of ʿUbādah took place in Mecca on the night of al-ʿAqabah, when the Anṣār pledged allegiance to the Messenger of God ﷺ in the first pledge at Minā, whereas Abū Hurayrah accepted Islam only seven years after that, in the year of Khaybar, so how can his hadith be earlier? It is said: it is possible that Abū Hurayrah did not hear it from the Prophet ﷺ himself but from another Companion who had heard it from the Prophet ﷺ long before, and that he did not hear from the Prophet ﷺ afterwards that the legal punishments are an expiation, as ʿUbādah heard it. Some said that there is strain in this, and what refutes it is that Abū Hurayrah, may God be pleased with him, explicitly stated that he heard it, and that the legal punishments had not yet been revealed at that time. The truth in my view is that the hadith of Abū Hurayrah is sound (ṣaḥīḥ) and is earlier than the hadith of ʿUbādah, and that the pledge mentioned in the hadith of ʿUbādah, in the manner described, did not take place on the night of al-ʿAqabah. The text of the pledge of al-ʿAqabah is what Ibn Isḥāq and others among the historians of the campaigns mentioned: that the Prophet ﷺ said to those of the Anṣār who were present, "I pledge allegiance to you that you will protect me from what you protect your women and children from," so they pledged allegiance to him on that, and on the condition that he and his Companions would migrate to them. Then other pledges followed, among them this pledge, which took place only after the conquest of Mecca, after the verse in al-Mumtaḥanah was revealed, namely His saying, the Most High: "O Prophet, when the believing women come to you pledging allegiance to you." The revelation of this verse came later, after the story of al-Ḥudaybiyah, without disagreement. The evidence for that is in al-Bukhārī in the Book of the Legal Punishments, by way of Sufyān b. ʿUyaynah from al-Zuhrī, in this hadith of ʿUbādah: that when the Prophet ﷺ took their pledge he recited the whole verse. And in his commentary on al-Mumtaḥanah by this route he said: he recited the verse of the women. In Muslim, by way of Maʿmar from al-Zuhrī: he recited to us the verse of the women, "that they will not associate anything with God." In al-Nasāʾī, by way of al-Ḥārith b. Fuḍayl from al-Zuhrī: that the Messenger of God ﷺ said, "Will you not pledge allegiance to me on what the women pledged: that you do not associate anything with God?" to the end of the hadith. In al-Ṭabarānī, by another route from al-Zuhrī with this chain: "We pledged allegiance to the Messenger of God ﷺ on what the women pledged on the day of the conquest of Mecca." In Muslim, by way of Abū al-Ashʿath from ʿUbādah in this hadith: "The Messenger of God ﷺ took a pledge from us as he took from the women." These are explicit proofs that this pledge took place only after the revelation of the verse, indeed after the conquest of Mecca, and that was after the conversion of Abū Hurayrah. This is supported by what Ibn Abī Khaythamah narrated from his father, from Muḥammad b. ʿAbd al-Raḥmān al-Ṭufāwī, from Ayyūb, from ʿAmr b. Shuʿayb, from his father, from his grandfather, who said: The Messenger of God ﷺ said, "I pledge allegiance to you that you do not associate anything with God," and he mentioned the like of the hadith of ʿUbādah. Its men are trustworthy (thiqāt). Isḥāq b. Rāhawayh said: if the chain to ʿAmr b. Shuʿayb is sound, it is like Ayyūb from Nāfiʿ from Ibn ʿUmar. End. Report a problem

  in المستدرك على الصحيحين, p. 2185

Narrators

1. 1
   Abū Hurayrah al-Dawsī

   The illustrious Companion, the memorizer among the Companions (ḥāfiẓ al-ṣaḥābah)d. 57 AH, or: 58 AH, or: 59 AH
   أَبُو هُرَيْرَةَ الدَّوْسِيُّالصحابي الجليل ، حافظ الصحابة
   عن
2. 2
   Saʿīd al-Maqburī

   Trustworthy (thiqah); his memory changed four years before his death, and his narration from ʿĀʾishah and Umm Salamah is mursal.d. 117 AH or 123 AH, or 125 AH, or 126 AH, or around the year 120 AH
   سَعِيدِ بْنِ أَبِي سَعِيدٍثقة ، تغير قبل موته بأربع سنين ، وروايته عن عائشة وأم سلمة مرسلة
   عن
3. 3
   Muḥammad b. ʿAbd al-Raḥman b. al-Mughīrah

   trustworthy (thiqah), jurist (faqīh), virtuous (fāḍil)d. Ibrāhīm b. al-Mundhir said, from Ibn Abī Fudayk: 158 AH. Abū Nuʿaym said, and others: 159 AH
   ابْنِ أَبِي ذِئْبٍثقة فقيه فاضل
   عن
4. 4
   Maʿmar b. Rāshid

   Trustworthy (thiqah), reliable (thabt), excellent, except that there is some weakness in his narration from Thābit, al-Aʿmash, ʿĀṣim b. Abī al-Najūd and Hishām b. ʿUrwah, and likewise in what he narrated in Basrad. at the beginning of 150 AH, or: 152 AH, or: 153 AH, or: 154 AH, 155 AH
   مَعْمَرٌثقة ثبت فاضل ، إلا أن في روايته عن ثابت والأعمش وعاصم بن أبي النجود ، وهشام بن عروة شيئا ، وكذا فيما حدث به بالبصرة
   أنبأ
5. 5
   ʿAbd al-Razzāq

   Trustworthy (thiqah), a retentive memorizer (ḥāfiẓ), a renowned author (muṣannif); he went blind at the end of his life and his memory changed (taghayyara), and he had Shiite leanings (kāna yatashayyaʿ)d. 211 AH
   عَبْدُ الرَّزَّاقِثقة حافظ مصنف شهير ، عمي في آخر عمره فتغير ، وكان يتشيع
   حدثنا
6. 6
   Muḥammad b. Yaḥyá al-Dhuhlī

   Trustworthy (thiqah), a memorizer (ḥāfiẓ), eminentd. Ibn Qāniʿ said: 252 AH, also said: 256 AH, ʿAbd Allāh b. Muḥammad b. Ziyād al-Naysābūrī said: 257 AH, al-Khaṭīb said: all these views are mistaken, Abū Ḥāmid b. al-Sharqī and others said: 258 AH, and this is correct
   وَمُحَمَّدُ بْنُ يَحْيَىثقة حافظ جليل
   حدثنا
7. 7
   Abū Saʿīd Muḥammad b. Shādhān

   d. 286 AH
   أَبُو سَعِيدٍ مُحَمَّدُ بْنُ شَاذَانَ
   حدثنا
8. 8
   Muḥammad b. Ṣāliḥ b. Hāniʾ

   d. 340 AH
   مُحَمَّدُ بْنُ صَالِحٍ
   حدثنا
9. 9
   al-Ḥākim

   d. 403 AH, or 405 AH
   الحاكم

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.