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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب التوبة والإنابة
Book of Repentance and Turning to Allah
ذِكْرُ مِائَةِ رَحْمَةٍ لِلَّهِ وَتَقْسِيمِهَا .
Mention of the hundred mercies of Allah and their distribution
Mustadrak al-Hakim — Hadith 7821
اُردوEn
حدثني علي بن حَمْشاذ العَدْل، حَدَّثَنَا العباس بن الفضل ومحمد بن غالب، قالا: حَدَّثَنَا بكّار بن محمد السِّيرِيني (3)، حَدَّثَنَا عَوف (4) بن أبي جَميلة، عن محمد بن سِيرين، عن أبي هريرة قال: قال رسول الله ﷺ: "إِنَّ الله مئةَ رحمةٍ، قَسَمَ رحمةً بين أهل الدنيا وَسِعَتهم إلى آجالهم، وأَخَّر تسعًا وتسعينَ رحمةً لأوليائِه، وإنَّ الله تعالى قابضٌ تلك الرحمةَ التي قَسَمَها بين أهل الدنيا إلى التسعِ والتسعينَ فيُكمِلُها مئةَ رحمةٍ لأوليائه يومَ القيامة" (1).
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه بهذه السِّياقة.
هذا حديث صحيح على شرط الشيخين، ولم يُخرجاه بهذه السِّياقة.
It is narrated from Sayyiduna Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Indeed, Allah Almighty has one hundred mercies. He distributed one mercy among the people of this world, which suffices them until the end of their lives, and He has kept ninety-nine mercies in reserve (in the Hereafter) for His friends (awliya'). And on the Day of Resurrection Allah Almighty will join even that one mercy, which He had distributed among the people of this world, to those ninety-nine, so as to complete one hundred mercies for His friends."
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with this wording.
This hadith is sahih (authentic) on the condition of the two Shaykhs (Bukhari and Muslim), but they did not record it with this wording.
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) تحرف في (ز) و (ب) إلى: التستري، ولم ترد في (م).
Note / Clarification: In manuscripts (Z) and (B) this word was corrupted to "al-Tustari", while in manuscript (M) the word does not appear at all.
(4) تحرف في النسخ إلى: عون.
Note / Clarification: In the manuscripts this word was corrupted to "Awn".
(1) حديث صحيح، وهذا إسناد ضعيف من أجل بكار بن محمد السيريني، وقد توبع.
Grading: This hadith is sahih in itself, but this particular chain is da'if (weak) on account of Bakkar bin Muhammad al-Sirini; however, there are other corroborations supporting it.
وأخرجه أحمد (16/ 10670) عن محمد بن جعفر، و (10672) عن روح بن عبادة، كلاهما عن عوف بن أبي جميلة، بهذا الإسناد. وقرن في رواية محمد بن جعفر بابن سِيرِين خلاسًا.
Reference / Source: Ahmad narrated it at (16/ 10670) via Muhammad bin Ja'far, and at (10672) via Rawh bin Ubadah; both of them narrate it from Awf bin Abi Jamilah with this same chain.
Technical note / Defect ('illah): In the narration of Muhammad bin Ja'far, a narrator named "Khilas" is mentioned together with (maqrunan) Muhammad bin Sirin.
وسلف برقم (186).
Reference / Source: This narration has already passed at no. (186).
Note / Clarification: In manuscripts (Z) and (B) this word was corrupted to "al-Tustari", while in manuscript (M) the word does not appear at all.
(4) تحرف في النسخ إلى: عون.
Note / Clarification: In the manuscripts this word was corrupted to "Awn".
(1) حديث صحيح، وهذا إسناد ضعيف من أجل بكار بن محمد السيريني، وقد توبع.
Grading: This hadith is sahih in itself, but this particular chain is da'if (weak) on account of Bakkar bin Muhammad al-Sirini; however, there are other corroborations supporting it.
وأخرجه أحمد (16/ 10670) عن محمد بن جعفر، و (10672) عن روح بن عبادة، كلاهما عن عوف بن أبي جميلة، بهذا الإسناد. وقرن في رواية محمد بن جعفر بابن سِيرِين خلاسًا.
Reference / Source: Ahmad narrated it at (16/ 10670) via Muhammad bin Ja'far, and at (10672) via Rawh bin Ubadah; both of them narrate it from Awf bin Abi Jamilah with this same chain.
Technical note / Defect ('illah): In the narration of Muhammad bin Ja'far, a narrator named "Khilas" is mentioned together with (maqrunan) Muhammad bin Sirin.
وسلف برقم (186).
Reference / Source: This narration has already passed at no. (186).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 7821
