المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب اللباس
Book of Clothing
أدب السلام
The etiquette of greeting with salam
Hadith Number: 7569
اخبرنا الحسن بن يعقوب العدل، حدثنا محمد بن عبد الوهاب الفراء، اخبرنا جعفر بن عون، اخبرنا سعيد بن إياس الجريري، عن ابي السليل، عن ابي تميمة الهجيمي، عن جابر بن سليم الهجيمي قال: لقيت رسول الله ﷺ في بعض طرق المدينة، وعليه إزار من قطن منتشر الحاشية، قلت: عليك السلام يا محمد، او يا رسول الله، فقال:"عليك السلام تحية الميت، عليك السلام تحية الميت، عليك السلام تحية الميت، سلام عليكم، سلام عليكم، سلام عليكم؛ اي: هكذا فقل، قال: فسالته عن الإزار، فاقنع ظهره واخذ بمعظم ساقه، فقال:"هاهنا، فإن ابيت فهاهنا فوق الكعبين، فإن ابيت فإن الله لا يحب كل مختال فخور" (1).
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7382 - صحيح
هذا حديث صحيح الإسناد، ولم يخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 7382 - صحيح
It is narrated from Sayyiduna Jabir bin Sulaym al-Hujaymi (may Allah be pleased with him); he said: I met the Messenger of Allah (peace and blessings be upon him) on one of the roads of Madinah. He (peace and blessings be upon him) was wearing a cotton waist-wrapper with spread-out fringes. I said: 'Alayka al-salam' (Upon you be peace), O Muhammad! or, O Messenger of Allah! He (peace and blessings be upon him) said: "'Alayka al-salam' is the greeting of the dead, 'Alayka al-salam' is the greeting of the dead, 'Alayka al-salam' is the greeting of the dead. (Rather,) say 'Salamun alaykum, salamun alaykum, salamun alaykum' (Peace be upon you); that is, say it like this." The narrator said: Then I asked him (peace and blessings be upon him) about the waist-wrapper. He (peace and blessings be upon him) bent his back and took hold of the middle part of his shin, and said: "Up to here; and if you refuse, then here, above the ankles; and if you refuse (even that), then Allah Almighty does not love anyone who is arrogant and boastful."
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it.
تخریج الحدیث: «إسناده صحيح،أبو السليل: هو ضُريب بن نُقير الجريري، وأبو تميمة الهجيمي: هو طريف بن مجالد» [ترقيم الرساله 7569] [ترقيم الشركة 7478] [ترقيم العلميه 7382]
Takhrij and Tahqiq of Hadith No. 7569 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
Grading: (1) Its chain is sahih.
Technical note / Defect ('illah): Abu al-Salil is "Durayb bin Nuqayr al-Jurayri", and Abu Tamimah al-Hujaymi is "Tarif bin Mujalid". Its Companion is Jabir bin Sulaym, who is also called "Sulaym bin Jabir", and his kunyah is "Abu Jurayy".
Technical note / Defect ('illah): Abu al-Salil is "Durayb bin Nuqayr al-Jurayri", and Abu Tamimah al-Hujaymi is "Tarif bin Mujalid". Its Companion is Jabir bin Sulaym, who is also called "Sulaym bin Jabir", and his kunyah is "Abu Jurayy".
(1) إسناده صحيح أبو السليل: هو ضُريب بن نُقير الجريري، وأبو تميمة الهجيمي: هو طريف بن مجالد. وصحابيُّه جابر بن سليم يقال فيه أيضًا: سليم بن جابر، يكنى أبا جُري.
Reference / Source: Ahmad (25/ 15955) recorded it at length from Isma'il Ibn Ulayyah, and al-Nasa'i (10076) in abridged form through the route of Abd al-Warith bin Sa'id; both of them narrate it from Sa'id al-Jurayri, with this chain.
Technical note / Defect ('illah): In Ahmad's narration the Companion is left unnamed. And Ibn Ulayyah heard from Sa'id bin Iyas al-Jurayri before his (memory) deteriorated (ikhtilat).
Technical note / Defect ('illah): In Ahmad's narration the Companion is left unnamed. And Ibn Ulayyah heard from Sa'id bin Iyas al-Jurayri before his (memory) deteriorated (ikhtilat).
وأخرجه أحمد (25/ 15955) مطولًا عن إسماعيل ابن علية، والنسائي (10076) مختصرًا من طريق عبد الوارث بن سعيد، كلاهما عن سعيد الجريري، بهذا الإسناد. ووقع الصحابي مبهمًا في رواية أحمد. وسماع ابن علية من سعيد بن إياس الجريري قبل الاختلاط.
Reference / Source: It was recorded at length by Abu Dawud (4084), and in abridged form also by Abu Dawud (5209), al-Tirmidhi (2722) and al-Nasa'i (10077), through the route of Abu Ghifar al-Muthanna bin Sa'd al-Basri, from Abu Tamimah al-Hujaymi, with this chain.
وأخرجه مطولًا أبو داود (4084)، ومختصرًا أبو داود أيضًا (5209)، والترمذي (2722)، والنسائي (10077) من طريق أبي غِفار المثنى بن سعد البصري، عن أبي تميمة الهجيمي، به.
Grading: Imam al-Tirmidhi said: This hadith is hasan sahih.
وقال الترمذي: حسن صحيح.
Reference / Source: It was recorded at length and in abridged form by Ahmad (27/ 16616, 34/ 20636, 38/ 23205), al-Tirmidhi (2721) and al-Nasa'i (9615, 10078, 10079) through the route of Khalid al-Hadhdha', from Abu Tamimah, from a man of his people, who then mentioned the hadith.
وأخرجه مطولًا ومختصرًا أحمد 27/ (16616) و 34/ (20636) و 38/ (23205)، والترمذي (2721)، والنسائي (9615) و (10078) و (10079) من طريق خالد الحذاء، عن أبي تميمة، عن رجل من قومه، فذكره.
Reference / Source: It was recorded by Ahmad (34/ 20635), Abu Dawud (4075) and al-Nasa'i (9611) through the route of Ubaydah al-Hujaymi, from Abu Tamimah, with this chain.
Technical note / Defect ('illah): However, in al-Nasa'i's narration Abu Tamimah is not mentioned between Ubaydah and the Companion.
Technical note / Defect ('illah): However, in al-Nasa'i's narration Abu Tamimah is not mentioned between Ubaydah and the Companion.
وأخرجه أحمد 34/ (20635)، وأبو داود (4075)، والنسائي (9611) من طريق عبيدة الهجيمي، عن أبي تميمة، به. لكن لم يذكر في رواية النسائي بين عبيدة والصحابي أبا تميمة.
Reference / Source: It was recorded at length and in abridged form by Ahmad (34/ 20633, 20634), al-Nasa'i (9616) and Ibn Hibban (522) through the route of Uqayl bin Talhah; by al-Nasa'i (9614) through the route of Sahm bin al-Mu'tamir; and by al-Nasa'i (9613) through the route of "mashyakhah" (several shaykhs); all of them narrate it from Abu Jurayy al-Hujaymi.
وأخرجه مطولًا ومختصرًا أحمد 34/ (20633) و (20634)، والنسائي (9616)، وابن حبان (522) من طريق عقيل بن طلحة، والنسائي (9614) من طريق سهم بن المعتمر، والنسائي (9613) من طريق مَشيخةٍ، جميعهم عن أبي جُري الهجيمي.
Reference / Source: It was also recorded by al-Nasa'i (9612) and Ibn Hibban (521) through the route of Qurrah bin Musa al-Hujaymi, from Sulaym bin Jabir al-Hujaymi.
Technical note / Defect ('illah): In this chain the intermediary between Qurrah bin Musa and his Companion has been dropped, and that intermediary is the "mashyakhah" (shaykhs), as al-Nasa'i's narration (9613) mentioned above made clear.
Technical note / Defect ('illah): In this chain the intermediary between Qurrah bin Musa and his Companion has been dropped, and that intermediary is the "mashyakhah" (shaykhs), as al-Nasa'i's narration (9613) mentioned above made clear.
وأخرجه النسائي (9612)، وابن حبان (521) من طريق قرة بن موسى الهجيمي، عن سليم بن جابر الهجيمي، بإسقاط الواسطة بين قرة بن موسى وصحابيه، وهي المشيخة كما بيّنتها رواية النسائي (9613) المذكورة سابقًا.
Grading: (1) Its chain is da'if (weak) because of the weakness of Ash'ath (Ibn Sawwar).
Technical note / Defect ('illah): Imam al-Nasa'i said about this hadith that it is "a mistake", weakened it because of Ash'ath, and held that the correct version is the narration of Abu Ishaq (al-Sabi'i) from al-Bara' (bin Azib), because Abu Ishaq's students narrated it from him from al-Bara'.
Technical note / Defect ('illah): Imam al-Nasa'i said about this hadith that it is "a mistake", weakened it because of Ash'ath, and held that the correct version is the narration of Abu Ishaq (al-Sabi'i) from al-Bara' (bin Azib), because Abu Ishaq's students narrated it from him from al-Bara'.
(1) إسناده ضعيف لضعف أشعث: وهو ابن سوار، وقال النسائي عن هذا الحديث: خطأ، وضعّفه بأشعث، وصوّبه من حديث أبي إسحاق - وهو السبيعي - عن البراء، لأنَّ أصحاب أبي إسحاق رووه عنه عن البراء.
Reference / Source: It was recorded by al-Tirmidhi in his "Jami'" (2811) and in "al-Ilal al-Kabir" (639), and by al-Nasa'i (9562), through the route of Abthar bin al-Qasim, from Ash'ath bin Sawwar, with this chain.
Grading: Al-Tirmidhi said: This hadith is "hasan"; we know it only from the hadith of Ash'ath. And in "al-Ilal" he said: I asked Muhammad (i.e. Imam al-Bukhari): Do you consider this hadith to be the same as the hadith of Abu Ishaq from al-Bara'? He said: "No, this is not that hadith (rather it is a different one)", as though he regarded both hadiths as "mahfuz" (preserved).
Grading: Al-Tirmidhi said: This hadith is "hasan"; we know it only from the hadith of Ash'ath. And in "al-Ilal" he said: I asked Muhammad (i.e. Imam al-Bukhari): Do you consider this hadith to be the same as the hadith of Abu Ishaq from al-Bara'? He said: "No, this is not that hadith (rather it is a different one)", as though he regarded both hadiths as "mahfuz" (preserved).
وأخرجه الترمذي في "جامعه" (2811)، وفي العلل الكبير (639)، والنسائي (9562) من طريق عبثر بن القاسم، عن الأشعث بن سوار، بهذا الإسناد. وقال الترمذي: حسين، لا نعرفه إلّا من حديث الأشعث. وقال في "العلل": سألت محمدًا، فقلت له: ترى هذا الحديث هو حديث أبي إسحاق عن البراء؛ قال: لا، هذا غير ذاك الحديث، كأنه رأى الحديثين جميعًا محفوظين.
Technical note / Defect ('illah): We say: The wording of the hadith of Abu Ishaq from al-Bara' is: "The Messenger of Allah (peace and blessings be upon him) was the most handsome of people in face and the best of them in physical form", to the end of the hadith. It was narrated by al-Bukhari (3549), the wording being his, and Muslim (2337). The wording of the narration of Zuhayr bin Mu'awiyah, which is in al-Bukhari (3552), from Abu Ishaq is: Al-Bara' was asked: Was the face of the Prophet (peace and blessings be upon him) like a sword (long and gleaming)? He said: "No, rather it was like the moon (round and radiant)."
قلنا: حديث أبي إسحاق عن البراء لفظه: كان رسول الله ﷺ أحسن الناس وجهًا وأحسنه خَلْقًا، الحديثَ. رواه البخاري (3549) - واللفظ له - ومسلم (2337). ولفظ رواية زهير بن معاوية - وهي عند البخاري (3552) - عن أبي إسحاق: سئل البراء: أكان وجه النَّبِيّ ﷺ مثل السيف؛ قال: لا، بل مثل القمر.
Note / Clarification: His saying "idhiyan": one says "laylah idhiyan" and "idhiyanah", meaning a bright night.
قوله: "إضحِيانٌ" يقال: ليلة إضحِيانٌ وإضحِيانةٌ؛ أي: مضيئة.
