المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب الفتن والملاحم
Book of Trials and Great Battles
التفقه لغير الدين من علامات الفتن
Acquiring knowledge of jurisprudence for other than the religion is among the signs of tribulation
Hadith Number: 8598
قال ابان: وحدثنا الحسن، عن ابي موسى الاشعري قال: قال النبي ﷺ:"اخاف عليكم الهرج" قالوا: وما الهرج يا رسول الله؟ قال:"القتل" قالوا: واكثر مما يقتل اليوم؟ إنا لنقتل في اليوم من المشركين كذا وكذا، فقال النبي ﷺ:"ليس قتل المشركين، ولكن قتل بعضكم بعضا" قالوا: وفينا كتاب الله؟ قال:"وفيكم كتاب الله ﷿" قالوا: ومعنا عقولنا؟ قال:"إنه منتزع عقول عامة ذلك الزمان، وخلف لها هباء من الناس، يحسبون انهم على شيء وليسوا على شيء" (2).
It is narrated from Hasan al-Basri (may Allah have mercy on him), who narrates from Sayyiduna Abu Musa al-Ash'ari (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said: "I fear for you al-harj." The Companions said: O Messenger of Allah! What is al-harj? He (peace and blessings be upon him) said: "Killing." They said: Even more than we kill today? We kill such-and-such a number of the polytheists in a single day. The Prophet (peace and blessings be upon him) said: "It will not be the killing of the polytheists; rather, it will be your killing one another." They said: Will the Book of Allah (the Qur'an) be among us then? He (peace and blessings be upon him) said: "Yes, the Book of Allah, the Mighty and Majestic, will be among you." They said: Will our minds be with us then? He (peace and blessings be upon him) said: "Indeed, the minds of most people of that time will be taken away, and in their place will remain the dregs of humanity (people of little intelligence) who will think that they are upon something (of the truth), whereas they will not be upon anything."
تخریج الحدیث: «الحديث صحيح، لكن هذا الإسناد ضعيف جدًّا من أجل أبان بن أبي عياش، وشيخه الحسن» [ترقيم الرساله 8598] [ترقيم الشركة 8494]
Takhrij and Tahqiq of Hadith No. 8598 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: The hadith itself is "sahih", but this particular chain is very weak because of Aban bin Abi Ayyash.
Defect ('illah): Moreover, Aban's shaykh al-Hasan - who is al-Basri - did not hear from Abu Musa al-Ash'ari (may Allah be pleased with him); there is an intermediary between them, as will come.
Defect ('illah): Moreover, Aban's shaykh al-Hasan - who is al-Basri - did not hear from Abu Musa al-Ash'ari (may Allah be pleased with him); there is an intermediary between them, as will come.
(2) الحديث صحيح، لكن هذا الإسناد ضعيف جدًّا من أجل أبان بن أبي عياش، وشيخه الحسن - وهو البصري - لم يسمع من أبي موسى الأشعري، بينهما فيه واسطة كما سيأتي.
Takhrij: This report is in "Jami' Ma'mar" in the narration of Abd al-Razzaq (20744), and through that route Abu Muhammad al-Baghawi recorded it in "Sharh al-Sunnah" (4234).
وهذا الخبر في "جامع معمر" برواية عبد الرزاق (20744)، ومن طريقه أخرجه أبو محمد البغوي في "شرح السنة" (4234).
Takhrij: It was narrated by Ahmad 32/ (19636) via Yunus bin Ubayd, and by Ibn Majah (3959) via Awf al-A'rabi.
Chain: Both of these narrators - who are thiqah - narrate from al-Hasan al-Basri, from Usayd bin al-Mutashammis, from Abu Musa al-Ash'ari, as marfu'.
Research on the narrator: Ibn al-Madini counted Usayd bin al-Mutashammis among the unknown narrators from whom al-Hasan narrated, while Ibn Hibban mentioned him in "al-Thiqat", Ibn Hajar declared him thiqah in "al-Taqrib", and al-Dhahabi said in "al-Mizan" that his standing is truthfulness.
Chain: Both of these narrators - who are thiqah - narrate from al-Hasan al-Basri, from Usayd bin al-Mutashammis, from Abu Musa al-Ash'ari, as marfu'.
Research on the narrator: Ibn al-Madini counted Usayd bin al-Mutashammis among the unknown narrators from whom al-Hasan narrated, while Ibn Hibban mentioned him in "al-Thiqat", Ibn Hajar declared him thiqah in "al-Taqrib", and al-Dhahabi said in "al-Mizan" that his standing is truthfulness.
وأخرجه أحمد 32/ (19636) من طريق يونس بن عبيد، وابن ماجه (3959) من طريق عوف الأعرابي، كلاهما - وهما ثقتان عن الحسن البصري، عن أسيد بن المتشمس، عن أبي موسى الأشعري مرفوعًا. وأسيد بن المتشمّس هذا عده ابن المديني من المجهولين الذين روى عنهم الحسن، وذكره ابن حبان في "الثقات"، وكذا وثَقه ابن حجر في "التقريب"، وقال الذهبي في "الميزان": محله الصدق.
Routes of the hadith: It has also been narrated via al-Hasan, from Hittan bin Abd Allah al-Raqashi, from Abu Musa al-Ash'ari, both as marfu' and as mawquf, and it will come with the author (al-Hakim) under number (8800) as mawquf.
Analysis: Al-Hasan al-Basri's narrations from both Usayd and Hittan al-Raqashi are sahih, and it is not unlikely that al-Hasan took this hadith from both of them, as al-Daraqutni allowed for this possibility in "al-Ilal" (1317). However, al-Bukhari, in the biography of Usayd in "al-Tarikh al-Kabir" 2/ 12, held that the mention of Hittan in it is not correct!
Analysis: Al-Hasan al-Basri's narrations from both Usayd and Hittan al-Raqashi are sahih, and it is not unlikely that al-Hasan took this hadith from both of them, as al-Daraqutni allowed for this possibility in "al-Ilal" (1317). However, al-Bukhari, in the biography of Usayd in "al-Tarikh al-Kabir" 2/ 12, held that the mention of Hittan in it is not correct!
وروي عن الحسن عن حِطان بن عبد الله الرقاشي عن أبي موسى الأشعري مرفوعًا وموقوفًا، وسيأتي عند المصنف برقم (8800) موقوفًا. وروايتا الحسن عن أسيد وحطان الرقاشي كلتاهما صحيحة، وغير مدفوع أن يكون الحسن قد أخذه عنهما جميعًا لاحتمال ذلك كما قال الدارقطني في "العلل" (1317)، وذهب البخاري في ترجمة أسيد من "تاريخه الكبير" 2/ 12 إلى أنه لا يصح فيه ذكر حطان!
Takhrij: The opening part of this hadith was recorded by Ahmad 6/ (3695) and 32/ (19497), al-Bukhari (7062), Muslim (2672), Ibn Majah (4051) and al-Tirmidhi (2200) via Abu Wa'il Shaqiq bin Salamah, from Abu Musa, from the Prophet (peace and blessings be upon him): "Before the Hour there will be days in which ignorance will descend, knowledge will be taken away, and 'harj' will become widespread."
Clarification: Harj means killing.
Clarification: Harj means killing.
وأخرج أوله أحمد 6/ (3695) و 32/ (19497)، والبخاري (7062)، ومسلم (2672)، وابن ماجه (4051)، والترمذي (2200) من طريق أبي وائل شقيق بن سلمة، عن أبي موسى، عن النبي ﷺ قال: "إنَّ بين يدي الساعة لأيامًا ينزل فيها الجهل، ويُرفع فيها العلم، ويكثر فيها الهَرْج"، والهرج: القتل.
Linguistic note: "Al-haba'" means the scum and lowly among people (ghutha').
والهَبَاء: الغُثاء من الناس.
