المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب النكاح
Book of Marriage
كرم المؤمن دينه ومروته عقله وحسبه خلقه .
The nobility of the believer is his religion, his manliness is his intellect and his status is his character
Hadith Number: 2725
اخبرنا ابو جعفر محمد بن محمد بن عبد الله البغدادي، حدثنا هاشم بن يونس العصار بمصر، حدثنا عبد الله بن صالح، حدثني الليث، حدثني عبد الرحمن ابن خالد - هو ابن مسافر - عن ابن شهاب، عن عروة بن الزبير وعمرة بنت عبد الرحمن، عن عائشة: ان ابا حذيفة بن عتبة بن ربيعة بن عبد شمس - وكان ممن شهد بدرا مع رسول الله ﷺ تبنى سالما وانكحه ابنة اخيه هند بنت الوليد بن عتبة بن ربيعة بن عبد شمس - وكان ممن شهد بدرا مع رسول الله ﷺ (1) وهو مولى لامراة من الانصار، فتبناه كما تبنى رسول الله ﷺ زيدا، فكان من تبنى رجلا في الجاهلية، دعاه الناس إليه، وورث من ميراثه، حتى انزل الله في ذلك: ﴿ادعوهم لآبائهم هو اقسط عند الله فإن لم تعلموا آباءهم فإخوانكم في الدين ومواليكم﴾ [الاحزاب: 5]، فردوا إلى آبائهم، فمن لم يعلم له اب، كان مولاه او اخاه في الدين. قالت عائشة: وإن سهلة بنت سهيل بن عمرو القرشي ثم العامري - وكانت تحت ابي حذيفة بن عتبة بن ربيعة - جاءت رسول الله ﷺ حين انزل الله ذلك، فقالت: يا رسول الله، إنا كنا نرى سالما ولدا - وكان رسول الله ﷺ قد آواه، فكان ياوي معه ومع ابي حذيفة في بيت واحد - ويراني وانا فضل، وقد انزل فيهم ما قد علمت، فما ترى في شانه يا رسول الله؟ فقال لها رسول الله ﷺ:"ارضعيه"، فارضعته خمس رضعات، فحرم بهن، وكان بمنزلة ولدها من الرضاعة (2).
هذا حديث صحيح على شرط البخاري، ولم يخرجاه، وفيه ان الشريفة تزوج من كل مسلم.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2692 - على شرط البخاري
هذا حديث صحيح على شرط البخاري، ولم يخرجاه، وفيه ان الشريفة تزوج من كل مسلم.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 2692 - على شرط البخاري
It is narrated from Sayyidah Aishah (may Allah be pleased with her) that Abu Hudhayfah bin Utbah bin Rabi'ah - who was present at the Battle of Badr with the Messenger of Allah (peace and blessings be upon him) - had adopted Salim as his son and had married him to his niece, Hind bint al-Walid bin Utbah - he too was present at Badr with the Messenger of Allah (peace and blessings be upon him) - while Salim was the freed slave of a woman of the Ansar. Abu Hudhayfah adopted him just as the Messenger of Allah (peace and blessings be upon him) had adopted Sayyiduna Zayd. In the Jahiliyyah, whoever adopted someone, people would attribute him to that man and he would inherit from him, until Allah Almighty revealed this verse concerning it: "Call them by (the names of) their fathers; that is more just in the sight of Allah. But if you do not know their fathers, then they are your brothers in religion and your friends." [Surah al-Ahzab: 5] So they were returned to their real fathers, and anyone whose father was not known was called a brother in religion or a freed slave (mawla). Sayyidah Aishah said: Sahlah bint Suhayl bin Amr al-Qurashi, who was married to Abu Hudhayfah bin Utbah, came to the Messenger of Allah (peace and blessings be upon him) when this ruling was revealed and said: O Messenger of Allah, we used to regard Salim as our son - and the Messenger of Allah (peace and blessings be upon him) had given him shelter; he lived with me and Abu Hudhayfah in the same house - and he would see me even when I was in my informal household clothing. Now you know what has been revealed concerning them, so what is your view about him, O Messenger of Allah? The Messenger of Allah (peace and blessings be upon him) said to her: "Breastfeed him." So she breastfed him five times, by which he became unlawful (for marriage) to her, and he attained the status of her son through breastfeeding.
This hadith is sahih (authentic) on the condition of Imam Bukhari, but the two Shaykhs (Bukhari and Muslim) did not record it, and it contains evidence that a woman of a noble family may marry any Muslim.
تخریج الحدیث: «حديث صحيح، وهذا إسناد حسن في المتابعات والشواهد من أجل عبد الله بن صالح، وقد ذكر الذهلي في "الزُّهْريات" - فيما نقله عنه الحافظ ابن حجر في "الفتح" 15/ 264 - أن ذكر عمرة غير محفوظ في إسناده.» [ترقيم الرساله 2725] [ترقيم الشركة 2707] [ترقيم العلميه 2692]
Takhrij and Tahqiq of Hadith No. 2725 of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Note / Clarification: The sentence in the text, "and he was among those who witnessed Badr with the Messenger of Allah (peace and blessings be upon him)", the second time refers to Salim (may Allah be pleased with him), because he took part in the Battle of Badr together with Abu Hudhayfah (may Allah be pleased with him).
(1) قوله: "وكان ممّن شهد بدرًا مع رسول الله ﷺ" في المرة الثانية في حق سالم، لأنه قد شهد بدرًا مع أبي حذيفة.
Grading: This hadith is "sahih".
Corroborating chains and supporting reports: Because of Abd Allah bin Salih, this chain is of "hasan" level for corroborations and supporting reports.
Technical note / Defect ('illah): Al-Dhuhli mentioned in "al-Zuhriyyat" (as al-Hafiz Ibn Hajar quoted from him in "Fath al-Bari" 15/264) that the mention of "Amrah" in its chain is not preserved (ghayr mahfuz).
Corroborating chains and supporting reports: Because of Abd Allah bin Salih, this chain is of "hasan" level for corroborations and supporting reports.
Technical note / Defect ('illah): Al-Dhuhli mentioned in "al-Zuhriyyat" (as al-Hafiz Ibn Hajar quoted from him in "Fath al-Bari" 15/264) that the mention of "Amrah" in its chain is not preserved (ghayr mahfuz).
(2) حديث صحيح، وهذا إسناد حسن في المتابعات والشواهد من أجل عبد الله بن صالح، وقد ذكر الذهلي في "الزُّهْريات" - فيما نقله عنه الحافظ ابن حجر في "الفتح" 15/ 264 - أن ذكر عمرة غير محفوظ في إسناده.
Reference / Source: Al-Tabarani recorded it at (24/741) from Muttalib bin Shu'ayb, from Abd Allah bin Salih, with this same chain.
وأخرجه الطبراني 24/ (741) عن مطلب بن شعيب، عن عبد الله بن صالح، بهذا الإسناد.
Reference / Source: Al-Bukhari recorded it at (4000) via al-Layth bin Sa'd, from Uqayl bin Khalid, from Ibn Shihab al-Zuhri, from Urwah bin al-Zubayr (alone), from Aishah (may Allah be pleased with her), but he did not quote its full wording.
وأخرجه البخاري (4000) من طريق الليث بن سعد، عن عقيل بن خالد، عن الزُّهْري، عن عروة وحده، عن عائشة. ولم يسُق لفظَه بتمامه.
Reference / Source: Likewise Ahmad recorded it in "al-Musnad" (42/25650) via Ibn Jurayj, (43/26179) via Malik and (43/26330) via Ibn Akhi al-Zuhri; and al-Bukhari (5088) and al-Nasa'i (5312) and (5314) via Shu'ayb bin Abi Hamzah, Abu Dawud (2061) via Yunus bin Yazid, and al-Nasa'i (5426) via Ja'far bin Rabi'ah and (5315) via Yahya bin Sa'id al-Ansari.
Details of the narration: All seven of these narrate from al-Zuhri, he from Urwah bin al-Zubayr, and he from Aishah (may Allah be pleased with her). Yahya bin Sa'id al-Ansari joined another man with Urwah (Ibn Abd Allah bin Abi Rabi'ah), and also joined Umm Salamah (may Allah be pleased with her) with Aishah. Some of them add wording to the text that others do not.
Details of the narration: All seven of these narrate from al-Zuhri, he from Urwah bin al-Zubayr, and he from Aishah (may Allah be pleased with her). Yahya bin Sa'id al-Ansari joined another man with Urwah (Ibn Abd Allah bin Abi Rabi'ah), and also joined Umm Salamah (may Allah be pleased with her) with Aishah. Some of them add wording to the text that others do not.
وكذلك أخرجه أحمد 42/ (25650) من طريق ابن جُرَيج، و 43/ (26179) من طريق مالك، و 43/ (26330) من طريق ابن أخي الزُّهْري، والبخاري (5088)، والنسائي (5312) و (5314) ¤ ¤ من طريق شعيب بن أبي حمزة، وأبو داود (2061) من طريق يونس بن يزيد، والنسائي (5426) من طريق جعفر بن ربيعة، و (5315) من طريق يحيى بن سعيد الأنصاري، سبعتهم عن الزُّهْري، عن عروة، عن عائشة. وقرن يحيى بعروة رجلًا آخر هو ابن عبد الله بن أبي ربيعة، وقرن أيضًا بعائشة أم سلمة. وبعضهم يزيد فيه على بعض.
Technical note / Defect ('illah): There is disagreement over this narration from Yahya bin Sa'id al-Ansari in more than one way, and this is one of them.
وقد اختُلف فيه على يحيى بن سعيد الأنصاري على غير ما وجه، هذا أحدها.
Note / Clarification: This hadith will come again in abridged form at number (7076) via Yahya bin Sa'id al-Ansari, from Amrah, from Sahlah bint Suhayl (the wife of Abu Hudhayfah, may Allah be pleased with him).
وسيأتي الحديث مختصرًا برقم (7076) من طريق يحيى بن سعيد الأنصاري، عن عمرة، عن سهلة امرأة أبي حذيفة.
Reference / Source: And at number (7077) it is narrated via Yahya al-Ansari and Rabi'ah bin Abi Abd al-Rahman, from al-Qasim bin Muhammad, from Aishah (may Allah be pleased with her).
وبرقم (7077) من طريق يحيى الأنصاري وربيعة بن أبي عبد الرحمن، عن القاسم، عن عائشة.
Reference / Source: And at number (5072) it is narrated via Yahya al-Ansari, from Amrah bint Abd al-Rahman, that "the wife of Abu Hudhayfah mentioned"; Yahya narrated it thus as "mursal".
وبرقم (5072) من طريق يحيى الأنصاري، عن عمرة: أنَّ امرأة أبي حذيفة ذكرت، هكذا رواه مرسلًا.
Reference / Source: And at number (5072) it is narrated via Yahya al-Ansari, from Amrah, from Aishah (may Allah be pleased with her),
Technical note / Defect ('illah): but its chain includes "Suwayd bin Sa'id al-Hadathani"; when he grew old he lost his sight, and as a result he began to accept prompting (talqin) of material that was not part of his hadith.
Technical note / Defect ('illah): but its chain includes "Suwayd bin Sa'id al-Hadathani"; when he grew old he lost his sight, and as a result he began to accept prompting (talqin) of material that was not part of his hadith.
وبرقم (5072) من طريق يحيى الأنصاري، عن عمرة، عن عائشة، لكن في الإسناد إليه سويد بن سعيد، وقد كبر فعَمِي فصار يتلقّن ما ليس من حديثه.
Reference / Source: Muslim (1453) and al-Nasa'i (5455) recorded it via Zaynab bint Umm Salamah, from Aishah (may Allah be pleased with her), with similar wording.
Note / Clarification: Her words "wa ana fudul" (with dammah on the fa' and the dad) mean that she was in plain everyday working clothes.
Note / Clarification: Her words "wa ana fudul" (with dammah on the fa' and the dad) mean that she was in plain everyday working clothes.
وأخرجه مسلم (1453)، والنسائي (5455) من طريق زينب بنت أم سلمة، عن عائشة، بنحوه. قولها: وأنا فُضُل، بضم الفاء والضاد، أي: مُتبذِّلة في ثياب المَهنة.
