Biography of Al-Hakim al-Naysaburi and His Book Al-Mustadrak

“And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allāh,

from among His servants, who have knowledge. Indeed, Allāh is Exalted in Might and Forgiving.” (Quran 35:28)

Peace be upon you, and Allah's ﷻ mercy and blessings.

“In the name of Allāh, the Entirely Merciful, the Especially Merciful.”

“[All] praise is [due] to Allāh, Lord of the worlds -” (Quran 1:1-2)

...of the worlds. And peace and blessings upon the most noble of prophets and messengers,

our Prophet Muhammad ﷺ, and upon his family, companions, and followers.

May Allah welcome you, my brothers and sisters, to a new episode of the program "Biography of a Scholar."

In this episode, my talk will be about the Sheikh of the Hadith scholars,

the scholar, the polymath, the Hadith master, the critic, Abu Abdullah al-Hakim al-Naysaburi,

author of Al-Mustadrak 'ala al-Sahihayn.

And Abdullah al-Hakim is one of the exemplary and prominent Hadith scholars.

He was born, may Allah (RH) have mercy on him, on Monday,

the third of the month of Rabi' al-Awwal, in the year 321 AH, in Naysabur.

This Naysabur is a name that has often come up with us

when we mention these giants and titans among the people of knowledge.

Of course, Abu Abdullah al-Hakim grew up in a righteous environment.

His father took great care of him,

His maternal uncle was also like a father to him after his father,

and he had a major influence in raising him

to love seeking knowledge and to excel in it as one of the great Imams.

For example, Abu Abdillah al-Hakim (RH)

first began hearing Hadith when he was thirteen years old.

What does this indicate? It indicates his early upbringing

in seeking knowledge and his eagerness to attend the circles of major scholars.

Indeed, he studied under Abu Hatim Ibn Hibban (RH),

Then, after that, he traveled through countries, going east and west,

and he was eager to acquire high chains of narration in Khorasan, Iraq, and Transoxiana.

You know that we mentioned that

scholars had an insatiable desire for high chains of narration,

where there are not, between him and the Prophet ﷺ,

but three or four narrators, for example.

Therefore, they mentioned in his biography that he heard from about two thousand Sheikhs—

two thousand Sheikhs, may Allah have mercy on him.

Of course, Al-Hakim Al-Naysaburi studied under a large number of scholars of his era.

Of course, he studied recitation by reciting it to Ahmad ibn Isma'il al-Sarraj,

and Abu Bakr ibn Muhammad ibn al-Abbas ibn al-Imam in Khorasan,

as well as Abu Isa Bakkar ibn Muhammad, from whom he learned in Baghdad,

and Abu Ali al-Naqqar in Kufa, and Muhammad ibn al-Husayn ibn Ayyub al-Nuqani,

and Abu al-Hasan Muhammad ibn Muhammad ibn al-Hasan al-Kazari.

He also studied fiqh under Abu Sahl al-Su'luki and many others.

Of course, perhaps one of you might ask, "What is the benefit of mentioning these names...

...who have in reality disappeared and do not have a presence like these Imams?"

The answer is: so that we know that these major scholars, such as Abu Abdillah al-Hakim,

and the rest of the Imams, did not emerge just like that from reading books or personal reading.

Rather, this is from the success granted to them by Allah ﷻ,

as they only took knowledge from these major scholars.

Naturally, we cannot... I mentioned a short while ago that he took from two thousand sheikhs,

and I mentioned the most important scholars he took from.

Regarding the students of Imam Malik (RH), certainly, based on the rule I always mention,

that the scholar who travels the lands, going east and west,

it is absolutely certain that he will also sit to teach people,

especially if many years have passed while he was with these scholars, sitting with them.

Therefore, the students of Imam al-Hakim (RH),

given his strong presence in the scholarly arena,

are certainly a large number.

Among the most famous is al-Daraqutni—who is also one of his sheikhs—

And yet, he learned from Al-Hakim (RH).

Abu al-Fath bin Abi al-Fawaris, Abu al-Ala' al-Wasiti, Muhammad bin Ahmad bin Ya'qub, Abu Dharr al-Harawi,

Abu Dharr al-Harawi was also among the students of Imam Al-Hakim (RH),

Abu Ya'la al-Khalil, Abu Bakr al-Bayhaqi, author of Al-Sunan, Abu al-Qasim al-Qushayri, Abu Salih al-Mu'adhin,

and Al-Zaki 'Abd al-Hamid al-Buhayri,

and Mu'min bin 'Abdullah bin Muhammad bin 'Abd al-Wahid,

and Abu al-Fadl Muhammad bin 'Ubaydullah al-Sarraj,

and 'Uthman bin Muhammad al-Mahmi,

and Abu Bakr al-Shirazi, and many others besides those I have mentioned.

A short while ago, I mentioned to you that Al-Hakim (RH)

traveled in pursuit of knowledge, and this is a tradition among scholars.

Therefore, Al-Hakim (RH) is no exception to the rest of the scholars.

Thus, Al-Hakim (RH) does not differ from other scholars regarding traveling in pursuit of knowledge.

In fact, I should mention to you that not traveling was considered a flaw for a scholar in the past.

in a student who avoids or is indifferent to traveling to scholars,

especially if he has nothing preventing him.

For this reason, scholars considered it a flaw

for a student of knowledge not to travel to meet scholars.

In general, Al-Hakim (RH) traveled to Iraq in the year 341 AH,

From there, he went to Hajj and traveled through Khorasan and Transoxiana,

moving between circles of knowledge and learning from the sheikhs.

In the year 359 AH, he was appointed as the judge of Nishapur.

He was appointed as the judge of Nishapur and was given the title of Al-Hakim,

which is why he was called Al-Hakim, as he assumed the judgeship time after time.

Then he (RH) resigned from his position, and the reason for that,

was that he wanted to devote himself to writing.

He wanted to devote himself to writing.

because he considered the judiciary to be a distraction and a diversion from writing,

and this is true.

Therefore, you find that it is very rare nowadays for judges to write,

it is very rare for a judge to write unless he truly has high resolve,

and also, especially in matters of fiqh and judiciary,

he might write and publish books due to the nature of his work.

Al-Hakim (RH)

is widely accepted among the scholars,

and the scholars' praise of him is well-known.

Al-Hafiz Ibn Kathir (RH) Al-Dimashqi says

about Al-Hakim: "He was of the people of knowledge, memorization, and Hadith."

He says: "He was of the people of religion,

trustworthiness, preservation, precision, impartiality, and piety."

The historian of Islam, Al-Hafiz Adh-Dhahabi, says

with his chain of transmission from As-Silafi, who said:

"Isma'il ibn 'Abd al-Jabbar informed us:

I heard Al-Khalil ibn 'Abdullah Al-Hafiz..."

Al-Hakim mentioned most of it, and said: "He made two journeys to Iraq and Al-Hijaz, the second in the year 368."

He debated Al-Daraqutni, who approved of him, and he is trustworthy. You know that Al-Daraqutni was one of Al-Hakim's teachers,

and among those who benefited from Al-Hakim, meaning they learned from him.

Therefore, he debated Al-Daraqutni, who approved of him. He is trustworthy, of vast knowledge; his works reached nearly five hundred volumes.

This was when he dedicated himself and left the judiciary,

meaning his scholarly wealth—or scholarly output, if the expression is correct—increased.

He said, meaning his works were nearly five hundred volumes, investigating thoroughly, writing both the weak and the strong,

writing both the weak and the strong, meaning what is sometimes not refined, as is the way of scholars.

Abu Hazim Umar bin Ahmad, the Hadith master, says: "I heard Al-Hakim Abu Abdillah..."

...the Imam of the people of Hadith in his era, saying: 'I drank Zamzam water and asked Allah ﷻ to grant me good authorship.'

Abu Hazim said: 'I stayed with Abu 'Abdullah for nearly three years,

and I did not see among all of our teachers anyone more precise than him, nor more thorough.

Whenever something was unclear to him, he would order me to write to al-Hakim Abu 'Abdullah.

Of course, he is his Sheikh, Abu 'Abdullah al-'Asimi.

He says, "If something was unclear to me"—or "to him"—he says, "Write to al-Hakim Abu 'Abdullah."

And when the written reply arrived, he would rule by it and decisively follow his word.

Ibn Tahir says: I asked Sa'd ibn 'Ali al-Hafiz about four contemporaries — which was the greatest memorizer? He said, "Who?"

I said, "Al-Daraqutni, 'Abd al-Ghani, Ibn Mandah, and al-Hakim."

He said, "As for Al-Daraqutni, he is the most knowledgeable in hidden defects (ilal),

as for Abd al-Ghani, he is the most knowledgeable among them in genealogies,

and as for Ibn Mandah, he has the most Hadiths along with complete knowledge,

and as for Al-Hakim, he is the best of them in authorship."

Of course, the works of Al-Hakim are very numerous,

which is why Al-Dhahabi (RH) said, "Al-Hakim began writing in the year 337 [AH],"

"and he compiled works that perhaps reach close to a thousand parts (juz)."

Whose words are these? Those of Al-Dhahabi.

And a short while ago, we mentioned that some scholars held that it is close to five hundred parts.

But sometimes, of course, small parts are referred to as a "book" or "part",

so they are counted among his books.

For example, the works of Al-Hakim al-Naysaburi, Abu Abdullah, are very numerous.

If we were to mention them, by way of example and not exhaustively...

"Al-Arba'un fi al-Hadith" is a great book; "Al-Iklil fi al-Hadith",

"Tarajim al-Shuyukh", "Al-Siyaq fi Dhayl Tarikh Naysabur", and "Fada'il al-'Asharah al-Mubasharah".

He has the book "Fawa'id al-Shuyukh", "Al-Mubtada' min al-La'ali al-Kubra",

"Al-Madkhal ila al-Sahih", and "Al-Mustadrak 'ala al-Sahihayn fi al-Hadith".

He has a book on the virtues of Imam al-Shafi'i, and on the virtues of al-Siddiq (RA).

Therefore, in truth, we cannot enumerate all of his books.

However, Al-Hakim al-Naysaburi is most famous for his great book, "Al-Mustadrak 'ala al-Sahihayn".

Its title is "Kitab al-Mustadrak 'ala al-Sahihayn",

and he arranged its Hadiths according to the well-known, standard jurisprudential order.

That is, starting from the Book of Purification to the last of the chapters established by jurists.

Of course, Al-Hakim al-Naysaburi, Abu 'Abdullah, believes that...

that his hadiths are Sahih per the conditions of the two Sheikhs, or one of them.

Who is meant by "the two Sheikhs"? Al-Bukhari and Muslim.

So he says they are according to the conditions of the two Sheikhs,

or the condition of one of them — either al-Bukhari or Muslim,

but they did not include them in their two books.

Meaning, these hadiths are what he named "Al-Mustadrak 'ala al-Sahihayn".

narrating hadiths meeting the two Sheikhs' conditions, but not included by them,

the two Sheikhs did not include these hadiths in their two Sahihs.

Of course, there are also other hadiths that he deems to meet the general conditions of authenticity,

such as continuity of the chain, narrator reliability, and absence of anomalies or defects.

These he also mentioned in Al-Mustadrak.

Al-Hakim began compiling Al-Mustadrak after he reached

the age of seventy-two.

SubhanAllah, the Almighty.

This Al-Mustadrak that is in our hands,

he began compiling it when he was seventy-two years old.

By the way, I will mention Al-Hakim's lifespan to you.

And during this period, in fact, his memory weakened.

For this reason, Al-Hafiz Ibn Hajar (RH) pointed out,

excusing the lapses Al-Hakim fell into that were criticized, saying:

that he compiled it at an advanced age, as can be understood from his words.

Shaykh al-Islam Ibn Taymiyyah (RH) says:

"Therefore, the scholars of Hadith do not rely solely on Al-Hakim's authentication,

even though most of what he authenticates is authentic,

but among those who authenticate, he is like a trustworthy narrator who makes many mistakes, even though correctness is more dominant in him,

and he is not, among those who authenticate Hadith..."

is weaker than his grading of Sahih, unlike, for example, Abu Hatim Ibn Hibban al-Busti,

saying his grading of Sahih is superior to Al-Hakim's and of greater value,

likewise the gradings of Al-Tirmidhi, Al-Daraqutni, Ibn Khuzaymah, Ibn Mandah, and their likes,

"For even if there is dispute regarding some of what they transmit,

they are more precise in this field than al-Hakim."

Ibn Rajab (RH) says:

Works were compiled on the Sahih, or other compilations were made on the Sahih,

after the Sahih of the two Shaykhs.

But they do not reach the level of the two Shaykhs' books. For this reason, scholars criticized

the one who made additions upon them in the book he named Al-Mustadrak.

And some of the hadith masters went so far as to claim that there is not a single hadith in it that meets their criteria.

And by this he refers to the statement of Abu Sa'id al-Malini (RH).

Others differed, saying: "Many authentic Hadiths are refined from it."

The correct view is that many authentic Hadiths are refined from it, but not on their criteria,

rather on the criteria of Abu Isa—Al-Tirmidhi—and the like.

As for their criteria, then no.

Scholars have paid attention to Al-Mustadrak by summarizing, rectifying, and commenting on it.

Of course, among those who paid attention to Al-Mustadrak is Al-Hafidh Al-Dhahabi (RH),

the historian of Islam, author of Siyar A'lam al-Nubala' and Tarikh al-Islam.

Al-Hafidh Al-Dhahabi (RH) summarized Al-Mustadrak, and this book is printed and sometimes available

in some editions on the margins of Al-Mustadrak,

namely Talkhis al-Mustadrak. There is also a university thesis on Al-Dhahabi's Talkhis.

Al-Hafidh Ibn al-Mulaqqin (RH) has a book named Al-Nukat al-Litaf

fi Bayan al-Ahadith al-Di'af al-Mukhrajah fi Mustadrak al-Hafidh al-Naysaburi.

This was mentioned by some of those who compiled the names of books.

Also, Al-Hafiz Al-Iraqi has Amali on Al-Mustadrak, named Al-Mustakhraj 'ala al-Mustadrak,

and it is printed; this book is printed.

Also, Al-Hafiz Ibn Hajar (RH) included its index in his great book, Tuhfat al-Muharrar.

Al-Sibt Ibn al-Ajami also has marginal notes on the previously mentioned Talkhis al-Mustadrak,

and it was also mentioned in the supplement of Tadhkirat al-Huffadh.

Al-Hafidh Al-Dhahabi (RH) compiled a monograph of fabricated reports, close to a hundred Hadiths from Al-Mustadrak.

There is also, by Jalal al-Din al-Suyuti, a book named "Tawdih al-Mudrak fi Tashih al-Mustadrak."

This is also by Al-Hafidh Jalal al-Din al-Suyuti (RH).

Al-Hakim al-Naysaburi (RH), after a long and arduous journey in seeking knowledge,

attained what he attained, and Allah ﷻ granted him success until he became one of the world's leading imams.

He passed away in Nishapur, approximately in the month of Safar,

in the year 405 of the Hijrah of the Prophet ﷺ,

at the age of eighty.

Al-Dhahabi says: Abu Musa al-Madini narrated that the cause of al-Hakim's death, Subhan Allah, was very strange.

Al-Hakim entered the hammam—the hammam is not the toilet, may Allah honor you,

the hammam is the bathhouse which in the past had hot water pools,

and it might also have rooms like what is called a sauna in our time.

He entered the hammam, bathed, and came out.

When he came out, he said, "Ah!" and his soul was taken—Subhan Allah—while wrapped in a waist-wrapper,

not yet having put on his shirt. He was buried after Asr on Wednesday, and the judge prayed over him.

Abu Bakr al-Hiri.

Al-Hasan ibn Ash'ath al-Qurashi said:

“I saw Al-Hakim al-Naysaburi in a dream on a horse, in a good state, saying, ‘Salvation!’”

“I said to him, ‘O Hakim, in what?’”

“He said, ‘In writing Hadith.’ Meaning, he recommends this, and that writing Hadith brings salvation, by Allah's permission.

This was a quick and brief journey through the biography of this giant Imam among the giants of knowledge,

to clarify the reality and explain the state of this Imam and his fragrant biography,

as well as discussing his Mustadrak, about which indeed some have spoken without knowledge.

So I wanted to clarify and explain this great book, which is the focus of the scholars' attention.

May Allah grant us and you success in all good,

and gather us and you with our Prophet ﷺ in the Gardens of Eternity, and with these scholars.

And we'll meet another personality next time, if Allah wills.

I leave you in Allah's care.

May the peace, mercy, and blessings of Allah ﷻ be upon you.