Al-hakim Al-mustadrak Vol. 4 P. 398 Here
In the vast ocean of Hadith literature, few works occupy as unique a position as Al-Mustadrak ‘ala al-Sahihayn by Imam al-Hakim al-Naysaburi (d. 405 AH/1014 CE). Conceived as a supplement to the two most authoritative canonical collections—those of al-Bukhari and Muslim—al-Hakim’s work promised to gather authentic narrations they had omitted. Yet, turning to a specific page, such as volume 4, page 398 of a standard edition, is not merely an exercise in locating a tradition; it is an act of witnessing the intense scholarly debate over the very definition of authenticity. This page, depending on the print and the hadith it contains, serves as a microcosm of the tensions between stringent methodology, spiritual need, and the enduring legacy of Islamic orthodoxy.
Volume 4 of the Mustadrak typically focuses on the Manaqib (Virtues) of the Companions, later figures, and various ethical and eschatological themes. Page 398, in many editions, falls within a section discussing the virtues of specific actions or the station of certain individuals before God. The content of a hadith found here—perhaps narrating a moment of profound divine mercy, a unique characteristic of a Companion, or a warning about the Last Days—would reflect al-Hakim’s inclusive approach. Unlike al-Bukhari, who often required direct audition between contemporaries, al-Hakim was more lenient regarding ‘an‘anah (narrative linkage using "on the authority of"), provided the transmitters were trustworthy. Thus, the narrations on this page exemplify his principle: a hadith could be sahih (sound) according to the standards of the two Shaykhs (al-Bukhari and Muslim) even if they themselves did not include it.
However, the true significance of page 398 lies not in the hadith text alone, but in the thunderous marginal notes that often accompany it—the critiques of Imam al-Dhahabi (d. 748 AH/1348 CE), al-Hakim’s own student. In his abridgement and critique, Talkhis al-Mustadrak, al-Dhahabi frequently follows al-Hakim’s judgment with the devastating phrase: “Bal munkar” (Rather, it is rejected) or “La asla lahu” (It has no basis). If one were to look at a hadith on page 398 that al-Hakim declared sahih, one would likely find al-Dhahabi arguing that a particular transmitter is weak, unknown (majhul), or even accused of lying. This dialectic transforms the page from a simple collection into a courtroom drama. For the student of hadith, this page is a live demonstration of how Islamic scholarship is not a monolithic acceptance of texts but a continuous, critical dialogue across centuries.
Furthermore, the presence of certain narrations on page 398 reveals the popular religious concerns of al-Hakim’s era (4th-5th century AH). This was a time when Shi’i Fatimid propaganda was rising, and various theological sects—Mu’tazila, Ash’arites, and traditionalist Hanbalis—were fiercely debating the nature of God and the status of the Companions. By including traditions about the virtues of Abu Bakr, Umar, and Uthman on pages like 398, al-Hakim was making a deliberate theological statement reinforcing Sunni orthodoxy against Shi’i critiques. Similarly, a hadith about intercession (shafa’ah) or seeing God in the Hereafter (ru’yah) would directly counter Mu’tazili denials. Thus, the page is not neutral; it is a battlefield where creedal lines are drawn through chains of transmission.
In conclusion, a single page—volume 4, page 398 of Al-Mustadrak—is far more than a collection of prophetic sayings. It is a layered document of Islamic intellectual history. It contains al-Hakim’s ambitious attempt to complete the work of his predecessors, al-Dhahabi’s ruthless but necessary corrective, and the underlying theological anxieties of a medieval Muslim society. To read this page authentically is to listen to a polyphony of voices: the Prophet’s (peace be upon him) reported words, the jurist’s desire for legal proofs, the historian’s caution, and the believer’s yearning for assurance. It reminds us that in the Islamic tradition, authenticity is not a simple binary of true or false; it is a negotiated verdict, hammered out one narrator, one link, and one page at a time.
The reference Al-Hakim, al-Mustadrak, vol. 4, p. 398 records a powerful tradition regarding the martyrdom of Imam Husayn (as)
. In this narration, the Prophet Muhammad (s) gives a small amount of dust from Karbala to his wife Umm Salama (ra)
, warning her that it will turn into blood when Husayn is martyred.
Here are three drafts for a post based on this narration, tailored for different platforms: al-hakim al-mustadrak vol. 4 p. 398
Option 1: Educational & Reflective (Best for Facebook/Blogs) Headline: The Prophecy of Karbala in Sunni Traditions
Did you know that the tragedy of Karbala was foretold by the Prophet (s) years before it happened? Al-Mustadrak al-Sahihayn (Vol. 4, p. 398), Imam al-Hakim records a moving narration:
The Prophet (s) handed a handful of soil to Umm Salama (ra) and said:
“When you see this soil turn into blood, you will know that my Husayn has been slaughtered.”
Umm Salama kept that soil in a glass bottle, watching it faithfully. On the 10th of Muharram, 61 A.H., she saw the miraculous transformation. This narration, also supported by scholars like al-Dhahabi
, reminds us that the sacrifice of the Prophet's grandson was a source of grief even for the Messenger himself. #ImamHussain #Karbala #Hadith #SunniSources #AhlulBayt Option 2: Short & Impactful (Best for Instagram/X) The Bottle of Blood: A Prophecy Fulfilled
"When you see this soil turn into blood, you will know that my Husayn has been slaughtered." — Prophet Muhammad (s) to Umm Salama (ra). This authentic narration in Al-Mustadrak (Vol. 4, p. 398)
highlights the sacredness of the land of Karbala and the deep sorrow the Prophet (s) felt for his grandson's future martyrdom. In the vast ocean of Hadith literature, few
Umm Salama kept the dust in a phial until the day it turned red, signaling the tragedy of Ashura. 📚 Ref: Al-Hakim, al-Mustadrak, Vol. 4, p. 398. #Ashura #Karbala #Prophecy #ImamHussain
Option 3: Focus on Sacred Soil (Best for Spiritual/Community Groups) Why is the Soil of Karbala Sacred? While many know the importance of the
(clay tablet) in prayer, its significance is rooted in the Prophet's own words. According to Al-Hakim's Al-Mustadrak (Vol. 4, p. 398)
, the Prophet (s) identified the specific dust of Karbala as the site of Imam Husayn’s sacrifice long before the event took place. This tradition, which is also cited in works like Ibn Kathir's Al-Bidayah wa'l-Nihayah
, serves as a bridge of mourning and respect across the Muslim Ummah for the Ahl al-Bayt. #SacredLand #Karbala #AhlalBayt #IslamicHistory adjust the tone of these drafts to be more academic or more emotive? AI responses may include mistakes. Learn more
In Al-Mustadrak al-Hakim , Volume 4, Page 398, a significant report records the Prophet Muhammad (ﷺ) stating:
"Allah will never gather my Ummah (or he said, this Ummah) upon misguidance, and Allah’s Hand is with the congregation." Report Details
Narrator: Narrated from Ibn Abbas (may Allah be pleased with him). On page 398 , depending on the specific
Core Message: The Prophet (ﷺ) emphasizes the protection of the Muslim community from collectively falling into error or misguidance, highlighting the divine support found in unity (al-Jama'ah).
Authentication: While Al-Hakim al-Nishapuri typically included hadiths he considered authentic according to the criteria of Sahih al-Bukhari or Sahih Muslim, many reports in this collection (including those in Vol. 4) were later scrutinized by scholars like Al-Dhahabi for their transmission chains. Significance of the Text
This specific report is often cited in Islamic jurisprudence and theology to support the concept of Ijma' (Consensus), asserting that the collective agreement of the Muslim community serves as a reliable source of religious authority.
Al-Mustadrak: A Hadith Compilation Both Praised and Criticized
Al-Hakim al-Nishapuri’s Al-Mustadrak alal-Sahihayn serves as a critical supplement to Sahih Bukhari and Muslim, with Volume 4, Page 398, providing significant narrations often relating to the virtues of the Prophet’s family, legal rulings, or eschatological signs. While Al-Hakim graded these reports as authentic, scholars like Imam al-Dhahabi often provided critical annotations (Talkhis) on such pages to verify the chains of narration. For more information, consult scholarly editions of Al-Mustadrak.
When using the keyword "al-hakim al-mustadrak vol. 4 p. 398" in academic writing, follow this best practice:
Never separate al-Hakim’s text from al-Dhahabi’s marginal notes—they are two halves of a single critical edition.
The keyword "al-hakim al-mustadrak vol. 4 p. 398" typically refers to the widely circulated Da’irat al-Ma‘arif al-‘Uthmaniyya edition (Hyderabad/Beirut) or its modern reprints (e.g., Dar al-Kutub al-‘Ilmiyyah). Volume 4 of Al-Mustadrak traditionally covers the concluding chapters of the book, including:
On page 398, depending on the specific print, one generally finds the continuation of Kitab al-Fitan (The Book of Tribulations) or the beginning of Kitab al-Zuhd (The Book of Asceticism).
The reference Al-Mustadrak vol. 4, p. 398 is not random. It is a battleground for three intersecting scholarly disciplines: