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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب : الأهوال
Book of the Terrors of the Day of Resurrection
آخِرُ صَنِيعِ اللَّهِ بِأُنَاسٍ أُخِذُوا بِذُنُوبِهِمْ وَخَطَايَاهُمْ يَوْمَ الْقِيَامَةِ
Allah's final dealing with people seized for their sins and errors on the Day of Resurrection
Mustadrak al-Hakim — Hadith 8952
اُردوEn
أخبرنا أبو عبد الله محمد بن يعقوب الحافظ، حدثنا يحيى بن محمد بن يحيى، حدثنا مُسدَّد، حدثنا خالد بن الحارث، أخبرنا عثمان بن غِيَاثَ الرَّاسِبي، أنَّ أبا نَضْرة حدَّثهم عن أبي سعيد الخُدْري، أنَّ رسول الله ﷺ قال: "يُجمعُ الناسُ عند جسر جهنَّم عليه حَسَكٌ وكلاليبُ، ويَمرُّ الناس، فيمرُّ منهم مثل البَرْق، وبعضُهم مثلَ الفَرَس المُضمَّر (3)، وبعضُهم يَسعَى، وبعضُهم يَمْشي، وبعضُهم يَزحَفُ، والملائكةُ بجَنَبَتيه تقول: اللهمَّ سلِّمْ سلِّمْ، والكلاليبُ تَخطَفُهم. قال: وأمَّا أهلها الذين هم أهلُها، فلا يموتون ولا يَحيَوْنَ، وأما أُناسٌ يُؤخَذون بذنوبٍ وخطايا يَحترِقون فيكونون فَحْمًا، فيُؤخَذون ضباراتٍ ضباراتٍ، فيُقذَفون على نهرٍ من الجنة، فيَنبُتون كما تَنبُتُ الحِبَّةُ في حَمِيل السَّيل"، قال النبي ﷺ: "هل رأيتم السَّعْفاء (4)؟ ثم إنهم بعدُ يُؤذَن لهم فيدخُلون الجنة"، قال أبو سعيد: فيُعطَى أحدُهم مثلَ الدنيا. قال: "وعلى الصراط ثلاثُ شَجَراتٍ، فيكون آخرُ من يَخرج من النار على شَفَتِها، فيقول: يا ربِّ، قدِّمْني إلى هذه الشجرة أكونُ في ظِلِّها وأكلُ من ثمرِها، قال: فيقول: عَهْدَك وذمَّتك أن تسألَني غيرَها، فيُحوَّلُ إليها، ثم يرى أخرى أحسنَ منها، فيقول مثلَ ذلك، فيقول: عهدَك وذِمَّتك لا تسألُني غيرَها، فيقول: عهدي وذمَّتي لا أسألُ غيرَها، فيُحوَّل إليها، فيرى أخرى أحسنَ منها، فيقول: يا ربِّ، آكل من ثمرِها وأكون في ظلِّها، فيُحوَّل إليها، قال: فيسمعُ أصواتَ الناس ويَرى سَوادَهم، فيقول: يا ربِّ، أَدخِلْني الجنة". قال أبو سعيد: ثم ذكر على إثرِه أصحابَ النبي ﷺ ذكرها (1)، فقال أحدُهما: "يُعطَى مِثلَ الدنيا ومثلَها معها" وقال آخر: "مثلَ الدنيا وعشرَ أمثالِها" (2).
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8737 - على شرط مسلم
هذا حديث صحيح على شرط مسلم، ولم يُخرجاه.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 8737 - على شرط مسلم
It is narrated from Sayyiduna Abu Sa'id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "People will be gathered at the bridge of Hell, on which there will be thorns and hooks, and people will pass over it. Some of them will pass like lightning, some like a trained swift horse, some running, some walking, and some crawling. And the angels will be standing on both sides of the bridge, supplicating: 'Allahumma sallim sallim' (O Allah, keep safe, keep safe). And the hooks will snatch them." (The narrator said that he (peace and blessings be upon him) further said:) "As for the true people of Hell who are its inhabitants, they will neither die in it nor live (but will remain in constant torment). But there will be some people who will be seized for their sins and faults and will be burnt to charcoal. Then they will be brought in bundles and thrown onto a river of Paradise, and they will sprout fresh just as a seed sprouts in the debris carried by a flood." The Prophet (peace and blessings be upon him) said: "Have you seen the yellow plant? Then after that they will be given permission, and they will enter Paradise." Sayyiduna Abu Sa'id (may Allah be pleased with him) said: Each one of them will be given the equal of the world. The Messenger of Allah (peace and blessings be upon him) further said: "And on the Sirat there will be three trees. The last person to come out of Hell will be at its edge, and he will say: O my Lord, bring me near to this tree so that I may be in its shade and eat of its fruit. Allah Almighty will say: Is it your covenant and pledge that you will not ask Me for anything other than this? So he will be moved to it. Then he will see another tree better than it, and he will say the same. Allah Almighty will say: Is it your covenant and pledge that you will not ask Me for anything other than this? He will say: It is my covenant and pledge that I will not ask for anything else. So he will be moved to it. Then he will see another tree even better than that, and he will say: O my Lord, (bring me near to it so that) I may eat of its fruit and be in its shade. So he will be moved to it. Then he will hear the voices of the people and see their dwellings, and he will say: O my Lord, admit me into Paradise." Sayyiduna Abu Sa'id (may Allah be pleased with him) said: Then after that the Companions of the Prophet (peace and blessings be upon him) discussed it among themselves; one of them said: "He will be given the equal of the world and as much again with it." And another said: "The equal of the world and ten times as much."
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
This hadith is sahih (authentic) on the condition of Imam Muslim, but the two Shaykhs (Bukhari and Muslim) did not record it.
Explanation & Benefits
Shaykh Adil Murshid et al.
(3) تضمير الفرس: علفه حتى يَسمَن ثم يُرَدُّ إلى القُوت بعد السِّمن، فتنحف ويشتد لحمها، وذلك أجود للسباق عليها.
Note / Clarification: "تضمير الفرس" (conditioning a horse): the method is that the horse is fed until it becomes fat, then after fattening it is brought back to (a measured) ration so that it becomes lean and its flesh becomes firm; this is the best method for racing it.
(4) في (ز) و (ب): السفعاء من السُّفعة وهو نوع من السواد ليس بالكثير، وقيل: هو سواد مع لون آخر، والمثبت من (ك)، وهو الصواب إن شاء الله، فإنَّ السعفاء من نواصي الخيل: التي فيها بياض، وعند غير المصنف: الصبغاء، وهو - فيما قيل - نبتٌ أبيض الثمر؛ وهذا الموافق لما تقدَّم في الرواية السابقة: أنهم يخرجون أمثال اللؤلؤ.
Note / Clarification: In (Z) and (B) it is "السفعاء", from "سفعة", meaning a blackness that is not heavy; and it is said that it is blackness mixed with another colour. What is established from (K) (the word السعفاء) is, Allah willing, the correct one: when the forelocks (nawasi) of horses are "سعفاء", it means there is whiteness in them. With narrators other than the author (al-Hakim) the word is "الصبغاء", which - so it is said - is a plant with white fruit; and this (sense of whiteness) agrees with what came in the previous narration: "They will come out like pearls."
(1) كذا وقعت هذه العبارة في النسخ الخطية من "المستدرك"، ولا معنى لها، والصواب ما وقع عند ابن حبان وغيره ممَّن خرّج: الحديث: قال أبو نضرة: اختلف أبو سعيد ورجل من أصحاب النبي ﷺ، فقال: أحدُهما … إلخ.
Note / Clarification: This phrase occurs thus in the manuscripts of "al-Mustadrak", and it gives no meaning. The correct wording is what is found with Ibn Hibban and others who recorded the hadith: "Abu Nadrah said: Abu Sa'id (al-Khudri) and a man from the Companions of the Prophet (peace and blessings be upon him) disagreed, and one of them said... etc."
(2) إسناده صحيح أبو نضرة هو المنذر بن مالك بن قِطْعة العبدي.
Grading: Its chain is sahih.
Technical note / Defect ('illah): Abu Nadrah is "al-Mundhir bin Malik bin Qit'ah al-'Abdi".
وأخرجه أحمد 17/ (11200 - 11202)، وابن حبان (7379) من طرق عن عثمان بن غياث بهذا الإسناد.
Reference / Source: Ahmad (17/11200 - 11202) and Ibn Hibban (7379) recorded it through several routes from 'Uthman bin Ghiyath with this same chain.
Note / Clarification: "تضمير الفرس" (conditioning a horse): the method is that the horse is fed until it becomes fat, then after fattening it is brought back to (a measured) ration so that it becomes lean and its flesh becomes firm; this is the best method for racing it.
(4) في (ز) و (ب): السفعاء من السُّفعة وهو نوع من السواد ليس بالكثير، وقيل: هو سواد مع لون آخر، والمثبت من (ك)، وهو الصواب إن شاء الله، فإنَّ السعفاء من نواصي الخيل: التي فيها بياض، وعند غير المصنف: الصبغاء، وهو - فيما قيل - نبتٌ أبيض الثمر؛ وهذا الموافق لما تقدَّم في الرواية السابقة: أنهم يخرجون أمثال اللؤلؤ.
Note / Clarification: In (Z) and (B) it is "السفعاء", from "سفعة", meaning a blackness that is not heavy; and it is said that it is blackness mixed with another colour. What is established from (K) (the word السعفاء) is, Allah willing, the correct one: when the forelocks (nawasi) of horses are "سعفاء", it means there is whiteness in them. With narrators other than the author (al-Hakim) the word is "الصبغاء", which - so it is said - is a plant with white fruit; and this (sense of whiteness) agrees with what came in the previous narration: "They will come out like pearls."
(1) كذا وقعت هذه العبارة في النسخ الخطية من "المستدرك"، ولا معنى لها، والصواب ما وقع عند ابن حبان وغيره ممَّن خرّج: الحديث: قال أبو نضرة: اختلف أبو سعيد ورجل من أصحاب النبي ﷺ، فقال: أحدُهما … إلخ.
Note / Clarification: This phrase occurs thus in the manuscripts of "al-Mustadrak", and it gives no meaning. The correct wording is what is found with Ibn Hibban and others who recorded the hadith: "Abu Nadrah said: Abu Sa'id (al-Khudri) and a man from the Companions of the Prophet (peace and blessings be upon him) disagreed, and one of them said... etc."
(2) إسناده صحيح أبو نضرة هو المنذر بن مالك بن قِطْعة العبدي.
Grading: Its chain is sahih.
Technical note / Defect ('illah): Abu Nadrah is "al-Mundhir bin Malik bin Qit'ah al-'Abdi".
وأخرجه أحمد 17/ (11200 - 11202)، وابن حبان (7379) من طرق عن عثمان بن غياث بهذا الإسناد.
Reference / Source: Ahmad (17/11200 - 11202) and Ibn Hibban (7379) recorded it through several routes from 'Uthman bin Ghiyath with this same chain.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 8952
