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هذا حديث غريب)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5368
said, "When your rulers are the best of you and your rich are the most generous of
you and your affairs are decided by mutual consultation among you then the
surface of the earth is better for you than its belly. When your rulers the worst of
you, and your rich are the most niggardly of you, and your affairs are in the hands
of your women then the belly of the earth is better for you than its surface."1
COMMENTARY: The people who entrust their affairs to women are unfortunate. As it is
women are weaker than men in both intelligence and religion. So, they are incapable of
bearing responsibilities of this kind. This is why, he said:
شاورۇا هُنَّ وَخالِفُوا هن
(consult them but act against what they say).
In the same way, the men who are like them are also subject to this command, they are
those who love wealth and position and do not know what causes damage to religion and
is against it.
The second portion of the hadith (tradition) seemingly does not concur with the first which
calls for concluding affair through mutual consultation. According the second portion
ought to have said: Your affairs fall into disagreement' so, this means that generally
dissension occurs because of obeying women.
LOVE OF WORLD & FEAR OF DEATH ARE USES OF WEAKNESS
(٥٣٦٩) وَعَنْ ثَوْبَانَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُؤْشِتُ الْأُمَرُ أَنْ تَدَاغِى عَلَيْكُمُ كَمَا
تَدَغَى الْأِلَةُ إِلَى قَضْعَتِهَا فَقَالَ قَائِلْ وَمِنْ قِلَّةٍ تَحْنُ يَوْمَئِذٍ قَالَ بُلْ آَنْتُمْ يَوْمَئِذٍ كَثِيْرٌ وَلِكِنَّكُمُ خُقَاءٌ كَفُقَاءٍ
الشَّيْلِ وَلَيَنْزٍ عَنَّ اللّهُ مِنْ صُدُوْرٍ عَدُوِّكُمُ الْمَهَابَةً مِنْكُمْ وَلَيَقُذِفَنَّ فِيْ قُلُوبِكُمُ الْوَهُنُ قَالَ قَائِلْ يَارَسُوْلَ
اللّهِ وَمَا الْوَهْنُ قَالَ حُبُّ الدُّنْيَا وَكِرَاهِيَةُ الْمَوْتِ- (رواه ابوداؤد والبيهقى فى دلائل النبوة)
5369. Sayyiduna Thawban رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Very shortly, (disbelieving and misled) people will invite each other to attack you
(and eliminate you) in the same way as those eating together invite each other to
partake from their dish." One of the sahabah (Prophet's Companions) ( an )
asked, "Will that be because of our being few in numbers?" He said," No, you will
.be very many at that time. But you will be dross and dregs such as are carried down
by water (and are found at the banks). Allah will remove from the hearts of your
enemy awe of you but create in your hearts weakness and lethargy (so that courage
and power will be lacking in you). Someone asked "What is the reason for the
creation of weakness and a lethargy (and deprivation of strengthy)?" He
enlightened them, "Love of the world and hatred of death."2
1 Tirmidhi # 2266.
2 Abu Dawud # 4297, Bayhaqi in Dala'I (un Nabuwah.
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الفَصلُ الثَّالِثُ
SECTION III
SOME EVILS & THEIR REPERCUSSIONS
(٥٣٧٠) عَنِ ابْنِ عَبَّاسٍ قَالَ مَا ظَهَرًا لُغُلُوُلُ فِيْ قَوْمٍ إِلَّ الْقَى اللّهُ فِيْ قُلُؤْبِهِمُ الرُّغْبَ وَلَا فَشَا الزِّنَافِ قَهُمِ
إِلَّا كَثُرَ فِيْهِمُ الْتَوْثُّ وَلَا نَقَّصَ قَوْمُ الْمِكْيَالَ وَالْمِيْزَانَ إِلَّ قُطِعَ عَنْهُمُ الرِّزْقُ وَلَّا حَكِّمَ قَوْمْ غَيْرِ حَقٍ
إِلَّافَشَا فِيْهِمُ الدَّمُ وَلَا خَتَّرْقَوْمٌ بِالْعَهْدِ إِلَّسُلِّظَ عَلَيْهِمُ الْعُدُوَّ- (رواه مالك)
5370. Sayyiduna Ibn Abbas رضى الله عنه said, "when a people begin to steal from the
spoils, Allah casts terror into their hearts (and they fear their enemy).
When fornication spreads among a people, death becomes widespread among them
(There may be plague on other disseses overtake them).
When a people resort to giving short measure and weight, their provision is
withdrawn from them.
When a people judge unjustly blood is shed extensively among them.
When a people betray a pledge, their enemy is made to subjugate them."1
CHAPTER - IX
WARNING & ADMONITION
بَابُ فِى ذِكْرِ الْإِنْذَارِ وَالتَّحْذِئْرِ
In the authentic copies of Mishkah and the original texts there is no chapter heading.
Simply the word (+4) or 'chapter' is written. This means that this chapter is a continuation
of the previous chapter. But, Ibn Maalik a , has given it the caption and we have
reproduced it here.
SECTION I
الفَضل الآوَّلُ
SOME DIVINE COMMANDS
(٥٣٧١) عَنْ عِيَّاضِ بُنِ حِمَارِنِ الْمُجَاشِعِيِّ أَرَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ذَاتَ يَوْمٍ فِيْ خُطُبَيِّه
أَلَّا إِثّ رَّ أَمَرَ نِي آْ أُعَلِّمَكُمُ مَاجَهِلْتُمْ مِنَّا عَلَّمَنِ يَوْمِى هَذَا كُلُّ مَالٍ تَخَلَُّّهُ عَبْدًا حَلَالْ وَإِِّ خَلَقْتُ
يِبَادِىُّ حُتَّقَاءَ كُلَّهُمْ وَإِنَّهُمْ آتَّتْهُمُ الشَّيْطِيْنُ فَاجْتَا لَّتُهُمُ عَنْ دِيْنِهِمْ وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَّهُمْ
وَأَمَرْتُهُمْ أَنْ يُشْرِكُوْا بِيِ مَالَمْ أُنْزِلْ بِهِ سُلْطَانًا وَإِّ اللّهُ نَظَرَ إِلى أَهْلِ الْأَرْضِ فَمَفَتَّهُمُ عَرّبَهُمُ
وَعَجَمَهُمْ إِلَّا بَقَايَا مِنْ أَهْلِ الْكِتَابِ وَقَالَ إِنَّمَا بَعَثِّتُكَ لِأَبْتَلِيَكَ وَابْتَلِيَ بِكَ وَأَنْزَلْتُ عَلَيْكَ كِتَابََّلَّا
يَغْسِلُهُ الْمَاءُ وَتَقْرَكُهُ نَائِمًا وَيَقْظَّانَ وَإِنَّ اللَّهُ أَمَرَ نِعِ أَنْ أُحْرِقَ قُرَيْئًا فَقُلْتُ رَتٍّ إِذَّا يَقْلَفُوْا رَأْسِى
فَيَدّ مُوْهُ خُبْزَنًا قَالَ اسْتَخْرِجُهُمْ كَمَا آَخْرَجُوْكَ وَاغْزُ هُمْ نُغْزِكَ وَاَنْفِقُ فَسَنُنُفِقُ عَلَيْتَ وَابْعَثُ جَيْئًا
1 Muwatta Maalik # 21. 12-26.

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نَبْعَثُ خَمْسَةٌ مِثْلَهُ وَقَاتِلُ بِمَنْ أَطَاعَتَ مَنْ عَصَّاكَ- (رواه مسلم)
5371. Sayyiduna Iyad ibn Himar Mujashi'I us a >, narrated that one day while
delivering a sermon, Allah's Messenger صلى الله عليه وسلم said, "Know! My Lord has
commanded me that I should teach you that which you do not know and what He
has taught me this my day. (Allah says) 'Every property that I have given man is
lawful (and people unjustly term then as unlawful). I have created all my slaves as
hanifs (upright, on the true path) but the devils came to them and turned them away
from their religion and made unlawful for them that which I have declared lawful
and they commanded them to associate with Me others for which no authority has
been sent down.'
(He added), "Then Allah looked at the inhabitants of the earth and disliked them
(for their disbelief and sin) - the Arabs among them and the non-Arabs among
them, except the surviving among the people of the Book. He said, 'I have sent you
(O Muhammad that I may try you and try other through you (whether you bear
their persecution patiently and they believe in you or not). I have revealed to you a
Book such that water cannot wash it off (it cannot manipulated by anyone). You
recite it while sleeping and when awake."
(He said also.) "Allah has commanded me to eliminate the Quraysh. I submitted,
'My Lord, then they will break my Head and pulverize it like a tiny loaf.' He said,
'Exile them as they have exiled you. Fight them. We shall equip you (with arms and
weapons and unseen help). If you dispatch an army, we shall dispatch five to match
it (as was evidenced in the Battle of Badr). Get those who obey you and along with
them fight those who disobey you."1
COMMENTARY: Allah has created all slaves as hanif meaning enabled them to accept the
truth and to obey. It refers to the innate nature of man as in the words:
كل مولود يولد على فطرة الاسلام
(Every child is born with ability and competence to follow Islam).
Hence, the sentence under discussion, does not imply that all those people (slaves of Allah)
are really born (practically) as believers and Muslims and then become disbelievers on the
instigation of the devil. Or, this sentence refers to the mithaq or pledge of Allah's Lordship
taken from the souls and they had confirms that truly they believed in Him as their Lord.
These souls also included the souls of those who betrayed their pledge coming to the world
at the instigation of the devil and instead of continuing as believers and Muslims chose
disbelief and polytheism.
As for the Prophet صلى الله عليه وسلم reciting the Quran while sleeping or awake, it means that he
had attained such a proficiency that he had it in his mind always. Most of the time, his pure
self had it on his lips and mind. So he was never neglectful of it. Besides, this is also an
idiomatic expression to say that someone is always engrossed in what he does.
However, Mulla Ali Qari ales, said that it is certainly unnecessary to attribute this things to
the Prophet صلى الله عليه وسلم because his heart was always awake. During sleep, only his eyes
were shut but the heart was never neglectful. In other words, while he slept, his heart
continued its connexion with the Quran, and during a wakefulness his tongue and heart
1 Muslim # 113-2865, Musnad Ahmad 4. 266.
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both recited the Quran.
In fact, it is the miracle of the Quran that the pure, sincere people who have a deep
relationship with the Quran, find their tongues recite it even when they are asleep. This is
known from experience that many religious elders seem to be asleep but their tongues
recite the Quran.
Indeed, there is one amazing event of a person. He used to recite ten verses of the Quran to
his shayki. (leader/teacher) every day before dawn. When the mentor died, he went to his
grave before down and recited ten verses. Then just as he finished and was quiet, he heart
his shaykh's voice reciting as was his practice in life, ten verses. Then he returned to his
condition of death. Therefore, this man made it his habit to visit to grave every dawn and
recite ten verses. He then heard ten verses in the voice of his shaykh from the grave, and
returned home. This continued for quite some time till one day he mentioned it to a friend.
That proved to be one undoing of the miracle and no more was the shaykh's voice heart
from the grave.
THE QURYSH INVITED TO ISLAM
(٥٣٧٢) وَعَنِ ابْنِ عَبَّاسِ قَالَ لَمَّا نَزَلَتْ " وَأَنْذِرُ عَشِيُرَنَّكَ الْآَ قُرَبِيْنَ فَصَعِدَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
القَّفَا فَجَعَلَ يُنَادِئُ يَابَنِى فَهْرٍ يَابَنِى عَدِيٍ لِبُطُوْنٍ قُرَيْشٍ حَتَّى اجْتَمَهُوْا فَقَالَ آَرَأَيْتَكُمْ لَوْ آَخْبَرْتُكُمُ
آربّ خَيْلًا بِالْوَادِئْ تُرِيدُ اَنْ تُغِبُرَ عَلَيْكُمُ اَكُنْتُمْ مُصَدٍِّ قَالُوا نَعَمُ مَاجَرَّبْنَا عَلَيْكَ إِلَّ صِدْقًّا قَالَ فَإِ
نَذِيْرٌ لَّكُمُ بَيْنَّ يَدَىْ عَذَّابٍ شَدِيْدٍ فَقَالَ أَبُوْلَّهَبٍ تَبَّلَكَ سَائِرَ الْيَوْمِ لَلِهِذَا جَمَعْتَنَا فَنَزَّلَتْ تَبَّكُ يَدَآ آنٍ.
لَهَبٍ وَتَبَّ- مُتَّفَّقْ عَلَيْهِ وَفِيْ دَوَايَةٍ وَنَاذِى يَا بَنِى عَبْدِ مَنَّافٍ إِنَّمَّا مَثَلِى وَمَقَلْكُمُ كَمَقَلِ رَجُل رَأَى الْعَدُوّ
فَانْطَلَقَ يَرْ بَأُ أَهْلَهُ فَخَشِىَ آَنْ يَسْبِقُوْهُ فَجَعَلَ يَهْتِفُیَا صَبَاحَاءُ
5372. Sayyiduna Ibn Abbas så», narrated about the revelation of the verse:
وَأَنْذِرُ عَشِيْرٌتَّكَ الْأَقْرَبِيْنَ
{And warn your clan, the nearest kin.} (26: 214)
When it was revealed, the Prophet صلى الله عليه وسلم climbed (the Mount) as-Safa and
called all the clans of Quraysh (by name). When they had assembled, he said,
"What do you say: were I to inform you that there are horsemen in the desert
aiming to attack you, would you believe me?" they said, spoken the truth always."
He said, "I am a Warner to you ahead of a severe punishment from Allah on you)."
Abu Lahab (the Prophet's صلى الله عليه وسلم uncle) interjected, "May ruin come to you all
the rest of the day! Did you get us here to get her for this reason?" Then, (the surah)
was revealed:
تَبَّثُ يَدَآ آنىْ لَهَبٍ وَتَبَّ
{Perished are the hands of Abu Luhab and perished is he ..... ) (111: 1-5)
(And, he did perish, indeed!)1
According to another version: The Prophet ,1.ledd lo called out (having assembled
the Quraysh), "O Banu Abd Manaf, my links to you are like that of a man who
1 Bu khari # 4770, Muslim # 208. 255.

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detected on enemy and stood to protect his people. But, he was apprehensive that
they might overtake him there. So, he shouted (from the mountain itself), "Alert! Be
Alert!"1
COMMENTARY: There are three divisions in Arabia of tribe in order of sequence: (1_1) -
(¿) - (il) qiblah, batan, fakhadh. Thus, Quraysh is the qabilah whose chief founder was
Nadr ibn Kinanah. The branches after him are called batan (plural (,b) - butun). After
them are Fakadh (plural (3th) (afkhadh). So, it would be in terminology: jins (kind (_) or
qiblah, naw (type (¿) for batan, and fasal (section (Jai) for fakhadh.
The wadi (or desert) is the particular area of Hijaz to the north of Makkah about one
hundred mils from it. It is called wadi Fatimah. It is palm grave whose land is fertile. It was
formerly known as Maruz zuhran. The ancient road to Madinah went through it.
As for the words of the Quran Quoted in this hadith (tradition): {Perish the hands of Abu
Lahab}, this means 'may be ruin.' It is as the Quran says elsewhere:
وَلَّا تُلْقُوْا بِأَيْدِ يُكُمْ إِلَى التَّهُلُكَة
{And cast not yourselves by your own Lands into ruin} (2: 195)
This means that in Arabic idiom destruction of hands means destruction of person.
However, some scholars say that (we) is may his both hands perish!) refers to both his
worlds this present and the next. This too is a fact that both his world are ruined. He is
nowhere.
Some other scholars say that his hands are mentioned specifically because Abu Lahab did
not only speak the worlds mentioned in the hadith (tradition), but he also picked up stones
.صلى اللهعليه وسلم with his hands and made as if to cast them at the Prophet
Abd Manaf is the name of the ancestor of the two branches of the Quraysh. They were the
most known, leading and dominant branches at the time of the Prophet صلى الله عليه وسلم was
commissioned. Abd Manaf had two sons, Hashim and Abd shams. The Progeny of
رضى الله عنه belonged to this clan. Besides him Sayyiduna Ali صلى الله عليه وسلم Hashim. The Prophet
and the Prophet's صلى الله عليه وسلم uncle Sayyiduna Abbas رضى الله عنه also belonged to this clan. The
lines of descent from these two great men are known as Alawi and Abbasi.
As for Abd shams the other son of Abd Manaf, his branch is t raced to his son Umayyah
and his clan is known as Banu Umayyah. Among their notable members are Sayyiduna
رضى الله عنه .Uthman ibn Affan
The last word in the hadith (tradition) is (ot -. ) translated 'Be alert!' It is called out to warn
of impending danger. It is derived from (z.) morning. Generally, the enemy attacks in the
morning. So, the guards call this word when an attack is launched by the enemy. Hence the
Prophet Lylea do used this word before the Quraysh to alert them
(٥٣٧٣) وَعَنْ آنٍ هُرَيْرَةَ قَالَ لَمَّا نَزَلَتُ وَأَنْذِرُ عَشِيُرَتَّكَ الْآَ قُرَبِيْنَ دَمَا النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قُرَيْئًا
فَاجْتَمَعُوا فَعَّ وَخَّصَّ فَقَالَ يَا بَنِى كَّعْبٍ بْنِ لَؤَّيٍّ أَنْقِذُوا أَنفُسَكُمُ مِنَ النَّارِ يَا بَنِىْ مُرَّةَ بْنِ كَعُبٍ أَنْقِذُوا
أَنْفُسَكُمُ مِنَّ النَّارِ يَا بَنِيِ عَبْدِ شَمْسٍ أَنْقِذُوا آَنْفُسَكُمْ مِنَ الثَّارِ يَا بَنِى عَبْدِ مَنَافٍ أَنْقِذُوا أَنْفُسَكُمُ مِنَ النَّارِ
1 ibid, Tirmidhi # 3363 (3374).

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يَا بَنِى هَاشِرٍ أَنْقِذُوا آَنْفُسَكُمُ مِنَ النَّارِ يَا بَنِيِ عَبْدِ الْمُتَطَّلِبٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا فَاطِمَةُ أَنْقِذِئُ
نَفْسَكِ مِنَ التَّارِ فَإِنِيِّ لَّا أَهْلِكُ لَكُمْ مِنَ اللَّهِشَيْئًّا غَيْرَ أَّ لَكُمْ رَحِمًا سَأَبُلُّهَا بِبَلَالِهَا - رَوَاهُ مُسْلِمْ وَفِيْ
الْمُتَّفِقَ عَلَيْهِ قَالَ يَا مَعْثَرَ قُرَيْشٍ إِشْتَزُوًا أَنْفُسَكُمْ لَا أُغْنِيْ عَنْكُمْ مِنَ اللَّهِشَيْنَّا يَا بِ عَبْدٍ مَنَافٍ لَّا أُغْنِيْ
عَنْكُمْ مِنَّ اللَّهِ شَيُّهَا يَا عَبَّاسُ بُنُ عَبْدِ الْمُطَّلِبِ لَا أُغْنِى عَنْكَ مِنَ اللَّهِ شَيْئًا وَيَا صَفِيَّةُ عَمَّةُ رَسُولِ اللهِلَا
أُغْنِيْ عَنْكِ مِنَ اللَّهِشَيْنَا وَيَافَاطِمَةُ بِنْتُ مُحَتَّدٍ سَلِيْنِى مَاشِئْتٍ مِنْ مَّالِ لَّا أُغْنِيْ عَنْتٍ مِنَّ اللَّهِشَيْئًّا-
(وَأَنْذِرْ عَشِيرَتَّدَ، الْأَقْرَبِيْنَ) narrated that when the verse رضى الله عنه Sayyiduna Abu Hurayrah .5373
(26: 214)
Was revealed, the Prophet صلى الله عليه وسلم invited the Quraysh. They assembled and he
addressed them all together as well as specifically. He said, 'O Banu ka'b ibn
lu'ayy, protect yourselves from hell! O Banu Murrah ibn Ka'b protect yourselves
from hell! O Banu Abd shams protect yourselves from hell! O Banu Abd Manaf
protect yourselves from hell! O Banu Abdul Muttalib protect yourselves from hell!
O Fatimah (my daughter) protect yourself from hell, for I own nothing that may
help you against Allah's chastisement, though you own bonds of kinship that I
shall retain fresh with sincere freshness."1
According to another version: He said, "O company of the Quraysh, buy your own
. selves. I cannot help you in any way against Allah (to avert His punishment). O
Banu Abd Manaf. I cannot help you against the punishment of) Allah. O Abbas ibn
Abdul Muttalib, I cannot help you against (the punishment of) Allah, O Safiyah,
paternal aunt of Allah's Messenger. I cannot help you against the punishment of
Allah. And O Fatimah bint Muhammad you may ask one for whatever you like of
my property, but I cannot help you against (the punishment of) Allah!"2
COMMENTARY: The name lu'ayy spelt variously. He was an ancestor of the Quraysh, a
son of Ghalib ibn Fihr of whom some say that he, not Nadr ibn Kinanah, was called
Quraysh, in which case the Quraysh will be regarded to have their roots in him.
The words Quraysh is derived from (A,d) which means 'trading.' But, some people say
that it is derived from (As) which is a very dangerous fish, called (s) (shark).
Though in the table of genealogy, Abd Manaf precedes Abd shams being his father, here he
is mentioned after Abd Shams. Abd Manaf was also the father of Hashim., the ancestor of
.صلى الله عليه وسلم the Prophet
The Prophet صلى الله عليه وسلم made the invitation exhaustive and included his uncles, their
children and his own children in charging Sayyidah Fatimah Que ån +), his dear daughter.
He warned all of them of the punishment of Allah though the fire of hell is forbidden to
touch her!
He said to them that he owned nothing that might be of help to them. He had no power to
avert the punishment. His words are in conformity with Allah's directive:
قُلْ فَمَنُ يَّمْلِكُ لَكُمْ مِنَ اللَّهِشَيْنَّ إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِّكُمْ نَفْعًا
1 Muslim # 348. 204.
2 Bukhari # 2253, Muslim # 351-204, Tirmidhi # 3185.

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{Say, "then who can avail you in anything against Allah, if He intends to do you
harm or He intends to do you good?"} (48: 11)
In fact, Allah also says:
قُلُ لَا أَهْلِكُ لِنَفْسِىْ نَفْعًا قَلَا ضَرًّا إِلَّ مَاشَآءَ اللّهُ
{Say "I have no power over any good or harm to myself, but as Allah will} (7: 188)
The Prophet ,Ale an Lo also said that he keeps bonds of kinship fresh. He is kind to them
and cooperates with them. He preserves them from oppression. The Arabs use the word
(J>) - (J+) 'freshness' at such times to denote kindness and good relations. And, they use
(4) 'dryness' to denote severing of ties of kinship, rudeness. They argue that freshness or
moisture keeps things together while dryness separates them. So, they used them
allegorically and it became an idiomatic expression.
The Prophet صلى الله عليه وسلم obeyed the command of Allah and warned all the Quraysh after
. bringing them together without distinction. There were otherwise those among them
possession great excellence and their admittance to paradise is affirmed in many tradition.
Besides, it is known that this intercession will be accepted for members of his ummah. On
this basis, this will be more certain for his own family and other relatives. However, the
obligation to warn is more significant and fear of Allah must remain always, so he included
everyone in his address. Also, we may presume that this event took place before the tiding
were given of the excellence of his near relatives and of his intercession being accepted.
As for the prophet's صلى الله عليه وسلم words, 'you may ask me for anything you like of my
property. Some people wonder how could he have said so considering that he had no
property. In fact, in Makkah he experienced much hardship. If we look at it deeply there
can be no doubt about it. First, the Quran says:
وَ وَجَدَكَ عَآئِلًا فَاغُلى
{And he found you destitute, so He enriched you.} (93: 8)
According to exegetes, it refers to the property of Sayyidah Khadijah Que a +, to which he
had access after their marriage. Could use it at his discretion. Hence, he was not absolutely
without property at that time. .
Besides, his reference to his property does not mean merely 'large property. It can also refer
to little property. NO one can say that the prophet y,leal had no property at all.
Thirdly, it does not necessarily mean that he had any property. His words merely mean if
Allah gives me something, you may ask whatever you like from it. I should give it to you.
But, as far as the hereafter is concerned, I have no power and own no authority to save you.
I am unable to give you this thing.
SECTION II
الفضلالثانى
صلى الله عليه وسلم EXCELLENCE OF THIS UMMAH OF MUHAMMAD
(٥٣٧٤) وَعَنْ آتِيْ مُؤْسِى قَالَ قَالَ رَسُولُ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ أُقَّتِى هَذِهِ أُتَّةٌ مَرْ حُوْمَةٌ لَيْسَ عَلَيْهَا عَذَابٌ
فِي الْآخِرَةِ عَذَا بُهَا فِي الدُّنْيَا اَلْفِتَنُ وَالزَّلَازِلُ وَالْقَتْلُ- (رواه ابوداؤد)
5374. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
'This ummah of mine is shown mercy. (relative to others they will be shown more

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mercy because their prophet is (dis) - mercy for the world). This ummah will
not be subject to punishment in the hereafter. But, in this world, their punishment
will be trials, earthquakes and (unjust) killing."1
COMMENTARY: They will not be subject to punishment in the hereafter in the sense that
there will be no perpetual punishment, and not the severe punishment reserved for the
infidels. Their punishment for their bad deeds will be in the form of trials, tribulations,
diseases and distress and hardships. This things is upheld by the meaning of the verse we
have read previously (hadith (tradition)# 1557):
مَنْ يَعْمَلُ مِنْكُمْ سُوَّةٌ يُحُزّبٍه
{He who does evil shall be recompensed for it ... } (4: 123)
It is also confirmed by the words of this hadith (tradition) (witte) - But in this world,
their punishment .... '
Some people say that the hadith (tradition) speaks of those people who do not perpetrate
major sins. Or, it refers only to the sahabah (Prophet's Companions) (nad+).
Mazhar says that this hadith (tradition) carries a very difficult meaning because one is led
to understand from it that no member of the Prophet's صلى اللهعليهوسلم ummah will be punished
in the next world. No matter what he does. We may only say that it applies to one who
obeys the commands of Allah and the Prophet jedno perfectly and abstains from those
things which the prophet صلى اللهعليه وسلم has forbidden.
As for punishment in this very world, the prophet ,Lyle an . meant that the calamities that
men of his ummah face in every era and suffer loss of life and property through
earthquakes, floods, plundering and so on are all expiations of their sins, bad deeds and
indecencies. But, they are also means of raising their ranks in the hereafter. Also if Muslims
are killed at the hands of infidels, enemies of religion like the innovators then they attain
martyrdom. This is a mighty honour for them, However, if there is infighting among
Muslims and they kill each other and it cannot be ascertained what their position is in
Shari'ah (divine law) and both may be described by supposition to be justified on their
grounds then they will both be considered to be safe. None of them has transgressed. On
the other hand if one section of them acts unjustly and that is very obvious then the other
will be considered to have been wronged.
·Some authorities have said that the punishment in the grave is peculiar only to this ummah
that is shown mercy and is forgiven. They hold that Muslims are punished in the grave so
that the filth of sin that has found its way in their record of deeds may be washed away in
this intervening world (known as barzakh). They will be purified of sins through
punishment in the grave before coming to the next world where they may face no
punishment.
(٥٣٧٥-٥٣٧٦) وَعَنْ آتٍ عُبَيْدَةً وَمَعَاذَ بْنِ جَبَلٍ عَنٌ رَّسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِكَّ لهذَا الْأَمْرَ
بَدَءَ نُؤَّةً وَرَحْمَةً تُؤَّ يَكُوُكُ خِلَافَةٌ وَرَحْمَةً ثُمَّ مُلْكًا عَفُوُضَّا تُؤَّ كَائِنْ جَبَرِيَّةٌ وَعُتُؤًّا وَفَسَادًا في
اْأَرْضِ يَسْتَحِلُّوْتَ الْحُرِيْرَ وَالْفُرُؤُّ وَالْحُمُوْرَ يُرُزَّقُوْنَ عَلَى ذَلِكَ وَيُبْصَرُونَ حَتَّى يَلْقُو اللّهُ-
1 Abu Dawud # 4278.

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(رَوَاءُ الْبَيْهَفِىُّ فِيْ شُعَبِ الْإِيْمَانٍ)-
رضى الله and Sayyiduna Mu'adh ibn Jabal رضى الله عنه Sayyiduna Abu Ubaydah 5376 & 5375
said, "this affair (meaning the صلى الله عليه وسلم narrated that Allah's Messenger عنه
religion of Islam) showed up (or began) as prophethood and mercy. Then it will be
followed by caliphate and mercy. Then it will be followed by an oppressive
monarchy. Then, there will be unprecedented oppression, arrogance and mischief
on the earth. People will consider as lawful silk (and wear it without compunction),
the vagina (meaning fornication) and wine (of all kinds). In spite of that, they will
be given provision and help (against their enemies) till they meet their Lord (on the
day of requital)."1
COMMENTARY: The word (w) or (w) is (w) appeared or showed itself, or, (wu) began.
In this saying, the prophet صلى الله عليه وسلم spoke of the age that Islam will see. The first began
with revelation and ended with the death of the prophet صلى الله عليه وسلم . This was the best and
most perfect of all phases.
The next was the era of the caliphs and mercy. The caliphs were blessed with the Prophet's
They were responsible.رضى الله عنهم company. They were the best of his companions صلى الله عليه وسلم
for administration and governing the affairs of the Muslims after him. They shouldered the
responsibility one after the other and they were known as the kulafa rashideen (the
righteous caliphs). Allah showered His mercy, and theirs were days when piety was at its
peak. There was peace in the land generally. This period was spread over thirty years. Of
these twenty-nine and a half years saw the first four caliphs. The remaining six months
were the days of Sayyiduna Hasan usan>, and caliphs. The whole may be seen here:
(i)
Abu Bakr رضى الله عنه became caliph after the death of the prophet صلى الله عليه وسلم in
Rabi ul Awwal, 11 AH. While he was on his death bed, he consulted the other
senior sahabah (Prophet's Companions) رضى الله عنهم and named Umar رضى الله عنه as
his successor.
(ii)
Umar 4+ +, became caliphs in Jumadi ul Thani, 13AH and continued till the
end of Dhul HIjjah 23 AH. On the 27th of that month of Christian slave, Abu
Lulu (whose name was Firoz) stabbed him while he was leading (as imam) the
congregational salah (prayer) of fajr. He was wounded seriously and died of it
on 1st Muharram 24AH. He was buried on the same day. Before he died he
named (five)2 distinguished sahabah (Prophet's Companions) رضى الله عنهم to
consult among themselves and appoint a caliph. They were:
(i)
رضى الله عنه Abdur Rahman ibn Awf
(ii)
.رضى الله عنه Sa'd ibn Waqqas
(iii)
رضى الله عنه Zubayr ibn Awwam
(iv)
رضى الله عنه Talhah
(v)
رضى الله عنه Ali
(vi)
رضى الله عنه Uthman ibn Affan
They chose Uthuman as their amir and the third caliphs. His caliphate ended in Dhul Hijjah,
1 Bayhaqi in Shu'ab ul eeman # 5616, Darami # 2101.
2 Lives of caliphs, Ibn Kathir, 233 says six men. (Darul Isha'at Karachi)

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. 30 AH. ON the 18th of this month numerous rebels and insurgents surrounded his house
and martyred him very mercilessly.
One week thereafter, on 25th Dhul Hijjah, 35th AH, the Madinahs pledged allegiance to
Sayyiduna Ali ibn Abu Talib As an », He was the fourth caliphs. His caliphate ended in
Ramadan 40 AH. When Abdur Rahman ibn Muljam wounded him and he died.
Then people pledged allegiance to his elder son Imam hasan us a +, and he became the
Khalifah. However, Amir Mu'awiyah As à +), who had maintained opposition to
Sayyiduna Ali us à », intensified his opposition. When dissension and disunity among
muslims grew severe and it was likely that they would shed blood, Imam Hasan as duo,
faded authority and caliphate in favour of Mu'awiyah. usd+,. This was in Rabi ul Awwal
41 AH.
Thus, caliphate and mercy lasted for thirty years. The righteous caliphs discharged their
duties honestly and diligently. They were just and emulated the prophet's le av .
yexample in governing the affair of the state, of religion and of politics. They kept the
banner of Islam aloft.
Clearly the merit of the caliphate mentioned in this hadith (tradition) is of the successors of
the Prophet صلى الله عليه وسلم Mu'awiyah رضى الله عنه has no part in it at all. His rule is apart from
these thirty years that are termed caliphate and mercy (,,uyl-)
This caliphate will be succeeded by oppressive monarchy as foretold in the hadith
(tradition). Actually the Arabic word (As) means 'biting' and it is translated here as
oppressive. According to another version this word has different diametrical marks and
means 'evil, mischievous, bad mannered.' In this case, the caliphate and mercy will be
followed by monarchy. These monarchs will neither fear Allah nor be afraid of reckoning
in the hereafter. They will neither sympathize for Allah's creatures nor dispense justice, but
will be cruel and give punishment unjustly.
However, this does not mean that there will not be good rulers. There will be exceptions. It
is like: (,Jis ,wi) (the exception is like non-existent) and the picture depicts the overall
structure. The hadith (tradition) speaks of the general practice and does not rule out
exceptions. For example Umar ibn Abdul Aziz alus, was a just king and his rule was very
good for the Muslims. There were others like him.
During the last days, there will be tyranny all round people will be oppressed and there
will be unrest. Unworthy people would occupy throne. Lire and property will be unsafe
ar. i every kind of evil will spread on the land. Indeed, this is what we see today. The plight
of te Muslims is miserable. The ulama (Scholars) who ought to be respected are thrown
into prisons.
Nearly all Muslims rulers have abandoned jihad (crusade) against enemies of Islam, but do
not hesitate to kill their own Muslim subjects to preserve their rule. Some ulama (Scholars)
had to declare that whoever call these rulers just will become a disbeliever.
The awliya (saints/ friends of Allah), the righteous and the shaykhs (leading religious
scholars), the weak man, women and children are eliminated in the name of religion.
As for killing, the ulama (Scholars) go so far as to say that if Muslims seize a fort of an
enemy occupied by thousands of the enemies and there is jut one poor dhimmi among
them, then it is absolutely wrong to resort to their killing so that the dhimmi may be
spared. This being true. How will those Muslim kings and rulers fare on the day of

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reckoning who resort to rampant killing of Muslims simply that they may preserve their
rule?
We must realize that this state of affairs (of trials and corruption) is all because of our
incompetent rulers. They have shed blood shamelessly. In fact, even the two Haram were
not spared and the sacred cities also went through harassing, terrifying experiences.
Allah is the Best Guardian of His creatures and He help the ummah of His Prophet lean
du. As for ourselves, we have become neglectful. Every year, every day and, in fact, every
moment is worse than the previous one!
WINE BY OTHER NAME
(٥٣٧٧) وَعَنْ عَائِشَةَ قَالَتْ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِّ أَوَّلَ مَايُكْفَأُ قَالَ زَيْدُ بُنُّ
يَحْيِى الرَّاوِيُ يَعْنِىِ الْإِسْلَامَ كَمَا يَكْفَاءُ الْإِنَاءُ يَعْنِى الْحُمْرَ قِيْلَ فَدَيْفَ يَا رَسُولَ اللَّهِ وَقَّدُ بَيَّنَّ اللّهُ فِيْهَا
مَا بَيَّنَ قَالَ يُسَكُّوْنِهَا بِغَيْرِ اِسْمِهَا فَيَسْتَحِلُوْنَّا-(رواه الدارمى)
صلى الله عليه narrated that she heard Allah's Messenger رضى الله عنها! Sayyidah Ayshah .5377
y say "The first thing that will be overturned" - the sub-narrator, Zayd ibn Yahya
Àn , explained in Islam, "will be as a vessel is overturned, meaning, wine."
Someone asked, "O Messenger of Allah, how will that be after Allah has given
explicit command about it?" He said, "They will give it a name other than its name
and consider it to be lawful."1
COMMENTARY: The words 'meaning in Islam. Are interposed by Zayd usd>, one of the
narrators. The word () - in) was there but the transmitter missed it. The Prophet land.
was speaking about wine during a sermon or a speech to a gathering. During his
discourse, he said, 'the first thing that will be overturned.' (obviously, the subject was wine
but since the hadith (tradition) is an extract of the discourse is not mentioned in it, so) the
sub-narrator interjected 'wine'
The hadith (tradition) means that in the final days the religious life of the Muslims will be
manipulated terribly and their link with religion will become very weak. At that time, he
first of the unlawful things that will be used publicly without remorse will be wine. It will
be the first of the commands of Islam to be violated. Not only will people consume it, they
will give it new names and present various excuses and arguments to make lawful. They
will also replace wine and use honey and rice, etc as its ingredients, and say that the wine
that Islam has forbidden is made from grapes and vine, and it intoxicates while they use
wine made of honey. They will forget that even their contraption intoxicates and attracts
the same command as only intoxicant.
(i)
If they truly call it lawful then they will become disbelievers because Shari'ah
(divine law) had declared it as unlawful in clear words. So, it is disbelief to
consider it lawful.
(ii)
If they do not truly regard it to be lawful but consume it publicly as if they
were drinking what is lawful, then they will not be described as disbeliever but
as sinners of gravity).
1 Darimi # 2100.

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SECTION III
الفضل الثالث
STATE OF MUSLIMS IN FUTURE
(٥٣٧٨) عَنِ النُّعْمَانِ بْنِ بَشِيْرٍ عَنْ حُذَيْفَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَكُوُْ النُّبُوَّةَ
فِيْكُمُ مَاشَاءَ اللَّهُ أَنْ تَكُوْنَ - ثَُّ يَرْقَهُهَا اللَّهُ تَعَالِى ثُمَّ تَكُوْنُ خِلَاقَةٌ عَلَى مِنْهَاجِ النُّبُوَّةِ مَاشَاءَ اللَّهُ
أَنْ تَكُوْنَ ثُؤَّ يَرْقَهُهَا اللهُ تَعَالِى ثُقَّ تَكُوُْ مُلْكًا عَاضًا فَيَكُوُجُ مَاشَاءَ اللَّهُ آَنْ يَكُوْنَ ثَُّّ
يَرْفَعُهَا اللهُ تَعَالِى تُؤَّ يَكُوْنُ مُلْكًا جَبَّرِيَّةً فَيَكُوْنُ مَاشَآءَ اللَّهُ أَنْ يَّكُوٌْ ثُؤَّ يَرْفَهُهَا اللَّهُ تَعَالى ثُذّر
تَكُوُنْ خِلَاقَةٌ عَلَى مِنْهَاجِ النُُّؤَّةِ تُؤَّ سَكِّتَ قَالَ حَبِيْبْ فَلَنَّا قَامَ عُمَّرُ بْنُّ عَبْدِ الْعَزِيزِ كَتَبْتُ إِلَيْهِ بِهِذَا
الْحَدِيْثِ اذَكِّرُهُ إِيَّاهُ وَقُلْتُ أَرْجُوْا أَنْ تَكُوْنَ آَمِيُرَالْمُؤْمِنِيْنَّ بَعْدَ الْهُلُكِ الْعَاضِ وَالْجُبَرِيَّةِ فَسَرَّبِهِ
وَأَعُجَبَةُ يَعْنِيْ مُمَّرَ بُنَّ عَبْدِ الْعَزِيزٍ - رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي دَلَائِلِ النُّبُوَّةِ.
5378. Sayyiduna Nu'man ibn Bashir usa+, narrated on the authority of Sayyiduna
Hudhayfah رضى الله عنه that Allah's Messenger صلى الله عليه وسلم said. "Prophethood will
remain among you (with its light) as long as Allah wills it to remain. Then, Allah,
the exalted. Will take it away and there will be caliphate on the pattern of
prophethood as long as Allah wills it is subsist (which is thirty years). Then, Allah
the Glorious, will take it away and there will be biting monarchy. It will subsist as
long as Allah wills it to remain. Then, Allah the Glorious, will take it away. Then
here will be a tyrannical arrogant kingdom that will remain as long as Allah wills it
to remain. Then, Allah, the Glorious will take it away. Then there will be caliphate
on the pattern of prophethood. (This caliphate refers to prophet Easa (>Jule and
Mahdi (> Jule in the last days.)" Then he did not say anything more.
Habib (ibn Saalim ales, a sub-narrator of this hadith (tradition) - and freedman of
Nu'man ibn Bashir) said that when Umar ibn Abdul Aziz al-, became caliph (and
he worked on the pattern of prophethood), he wrote to him referring to this hadith
(tradition), saying, "I hope you are the amir ul mumineen after the biting monarchy
and arrogant kingdom."
This pleased him and he was much delighted - meaning, umar ibn Abdul Aziz 4,
à (He hoped that the caliphate mentioned in the hadith (tradition) pertained to his
caliphate.)1
1 Musnad Ahmad 4-273, Bayhaqi in Dalail un Nabawi.

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بسم الله الرحمن الرحيم.
BOOK - XXVI
FITNAH
كتاب الفتن
The word (g) (fitan) is the plural of (1) fitnah). It is like (s) (mihan) for (1) (mihnah).
The word (au) fitnah has many meaning: trial, test, temptation, disgrace, punishment
wealth and property children, disease insanity. Labour, lesson, to mislead or to be misled,
to like something and to be mad about it, discord. (Also: commotion, disbelief.)
The portion of mishkah beginning from here till the end has been placed by the compiler in
the Book Fitan and he has created many chapters in it. We do not understand why he had
done it, particularly his inclusion of fadail and Manaqib (merits and excellences or virtues).
The merits also contain merit of the righteous caliphs and great sahabah (Prophet's
Companions) e mn >). If this is done to show that we are there by made to emulate them
and are so put though a test , then we might argue that the same thing may be said of the
entire book of Mishkah. There is no point in making the book of Fitan specific (from here)
Only Allah knows what had driven the compiler of mishkah to do this. What reasons did
he have to name the rest of Mishkah from here as Kitab fitan (Book Fitan)?
CHAPTER - I
SECTION I
الفضل الأول
THE PROPHETWALL. MENTIONED ALL THAT WOULD TRANSPIRE TILL THE
LAST HOUR
(٥٣٧٩) عَنْ حُذَيْفَةً قَالَ قَامَ فِيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَنَيْهِ وَسَلَّمَ مَقَامًا مَاتَرَكَ شَيْئًا يَكُُُ فِى مَقَامِه
ذُلِكَ إِلى قِيَّامِ الشَّاعَةِ إِلَّ حَدَّثَ بِهِ حَفِظَهُ مَنْ حَفِظَة وَنَسِيَّةُ مَنْ نَسِيَّهُ قَدْ عَلِمَهُ أَصْحَانٍ هُؤُلَاءِ وَإِنَّه
لَيَّكُوكُ مِنْهُ الْشَّيْتُقَدْ نَسِيْتُهُ فَأَرَاهُ فَاذْكُرُ ؤُهُ كَمَا يَذْكُرُ الرَّجُنُ إِذَا غَابَ عَنْهُ ثُقَّ إِذَا رَاهُ عَرَفَه - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Hudhayfah .5379
stood up among them to deliver an addo ss. While doing it he did not omit
anything that had to occur till the last hour. He did not leave at a sirale thing.
Those who did remember, preserved (what he said) and those who could not forgot
it. He said, "These companions of Mine (meaning, the sahatah) ,sàn ~>, are aware
of it. I have forgotten some of it, but when I see it (happening), I recall it, just as one
recalls a face of a person who is away and recognizes him on seeing him."1
1 Bukhari # 6614, Muslim # 23. 2891. Tirmidhi

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TEMPTATIONS UNLIMITED
(٥٣٨٠) وَعَنْهُ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوُبِ كَا لَحَصِيُرٍ عُوْدًا
مُوْدًّا فَأَىُّ قَلْبٍ أُشْرِبَهَأُ نُكِتَتُ فِيْهِ نُكُتَّةً سَوْدَاءُ وَآَنُّ قَلْبٍ اُنْكَرَهَأُ نُكِتَكُ فِيْهِ نُكُتَةٌ بَيْضَاءُ حَتَّى يَصِيُ عَلى
قَلْبَيْنِ أَنْيَضَ مِثْلُ السَّفَا فَلا تَضْرُّه فِتْنَةٌ مَادَآَمِتِ السَّمُوتُ وَالْأَرْضُ وَالْآخَرُ أَسْوَدُ هُرْبَادًا كَالْكُوُزِ مُجَخِيًّا
لَا يَعْرِفُ مَعْرُوْفًّا وَلَا يُنْكِرُ مُنْكًَّا إِلَّ مَا أُشْرِبَ مِنْ هَوَاءُ- (رواه مسلم)
صلى الله narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Hudhayfah .5380
Ale say, "Fitnah (or trials) will be cast on the hearts of man as reed mat is woven,
stick by stick. (Just as stick follow stick in reed mats so too trials will come to hearts
in quick successions). The heart that accepts them has a black dot inserted in it. The
heart that rejects them has a white dot inserted in it. So, men will be of two kinds
(or their hearts will be white like (white) marble such that trials will not harm them
as long as heavens and earth last, and the other will be black and ashy like an
upturned vessel that will not recognize what is pious and righteous and not reject
that which is evil. But is intoxicated with its passion."1
COMMENTARY: Fitnah or trials are what put one's mind and heart and body to worry,
grief, toil, fatique and damage. However, others say that they mean wrong and misleading
opinions, false ideas, passions and indecent desires. These enter hea.'s in quick succession
or they influence hearts in rapid succession.
According to another version, ons seeks refuge in Allah from these trials. It is as one may
say while seeking refuge from disbelief and sin (a4,3 jaj) or (alstu) (we seek refuge in Allah!).
According to a third version, it is repetition or returning of the trials again and again to the
heart.
He who is perverse, his heart will accept the trial and temptation. He will be inclined to evil
and the trial will fill his heart and accept it as a white cloth accepts any colour.
The mark is like a dot or a blot. It is also said to mean a mark on an opposite colour, like
white on black, or black on white.
The word (4) is also read (4) so that in the latter case it will revert to man: men will be
of two kinds and in the former case, it reverts to hearts: hearts will be of two kinds.
The heart that accepts temptations will he black and ashy or dust coloured.
FAITH WILL BE REMOVED FROM HEARTS
(٥٣٨١) وَعَنْهُ قَالَ حَدَّثَنْ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ حَدِيْقَيْنِ رَأَيْتُ أَحْدُهُ مَا وَأَنَا انْتَظِرُ الْأَخْرَ حَدَّةً؟!
أَبّ الْآَ مَانَةَ نَزَّلَتْ فِي جَذُرٍ قُلُوبِ الرِّجَالِ ثُمَّ عَلِمُوا مِن الْقُرْانْ ثُمَّ عَلِمُوا مِنَ السُّنَّةِ وَحَدَّثَنَا عَنُ
رَفْعِهَا قَالَ يَمُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ الْآَهَانَةُ مِنْ قَلْبِهِ فَيَظَلُّ أَثْرُهَا مِثْلَ أَثَّرِ الْوَكْتِ ثُؤَّ يَنَامُ الثَّوْمَةَ
فَتُقْبَضُ فَيَبْقَى أَثَرُهَا مِثْلَ أَثَرِ الْمَجْلِ كَجَمْرٍ دَخْرَ جُتَّه عَلَى رِجُلِكَ فَتَقِطَ فَتَرَاهُ مُنْتَبِرًا وَلَيْسَ فِيْهِ شَىٌْ وَيُصْبُ
النَّاسُ يَتَّبَايَهُوْنَ وَلَا يَكَادُ أَحَدْ يُؤَّدِّى لََّ مَانَةً فَيُقَالُ إِكَّ فِى بَنِىْ فُلَاٍ رَجُلَّا آَمِيْنًّا وَيُقَالَ لِلرَّجُلِ مَا
1 Muslim # 231-144.

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أَعْقَلَهُ وَمَا أَطْرَفَهُ وَمَا أَجْلَدَهُ وَمَا فِي قَلْبِهٍ مِثْقَالُ حَبَّةٍ مِنْ خَرُ دَلٍ مِنْ اِيْمَانٍ - (متفق عليه)
5381. Sayyiduna Hudhayfah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم told
them two things (about trust1 and events during the time of fitnah). He had seen
one of these happen and awaited the other. He said that faith (or trust) had
penetrated deep into the roots of man's hearts. Then (with its light) they gained
knowledge of the Quran. Then, they gained knowledge of the sunnah (Holy
Prophet's practice). Then he told them about the taking away of trust (meaning, the
withdrawal of the fruit and blessing of faith and there being damage in it). And, he
said to them, "A man will sleep (as he does or is neglectful) and trust will be
withdrawn from his heart, but its mark (which is the fruit of faith) will become like
a spot. When he sleep again, it will be withdrawn and its trace will become like a
blister similar to what happens when you drop live coals on your foot and a water
blister grows and you observe it swollen but nothing is inside (other than noxious
pus). People will arise in the morning and engage in mutual buying and selling
contracts but scarcely any will honour his trust. It will be said (because of the very
deterioration), 'There is a trustworthy man among such and such a tribe!' Or, it will
be remarked by them. "How intelligent, wise, excellent, soft spoken a man he is!'
But, he will not have in his heart so much faith as a grain of mustard seed."2
COMMENTARY: The word (but) - trust is either what is generally understood by it which
is not to betray anyone, or it is the responsibilities imposed by Shari'ah (divine law) on
everyone which are commands, duties, and teachings of Islam that must be obeyed and
practiced. This meaning of amanah (trust) (at) is as in the verse of the noble Quran:
إِنَّا عَرَضُنَا الْآَمَانَةَ عَلَى السَّمُوتِ وَالْآَرْضِ الخ
{We did offer the trust to the heavens and the earth .... ] (33: 72)
Nevertheless, in both these meanings, the essence is (sla) eeman (faith). So, we might say to
make it clear that the word (au) - (trust) means (ou) faith in this discourse. Indeed, this is
what the concluding words of the hadith (tradition) bring out 'will not have in his heart so
much faith as a mustard seed.' This is also clear in the words of hadith (tradition); 'but
scarcely any will honour his trust! Here too the same explanation holds good.
The two things or traditions that the Prophet صلى الله عليه وسلم mentioned include the first: Allah
sent down faith and trust for the guidance of mankind and made the heart its receptacle.
The light and jewel of faith descended first in man's heart and made itself firm and strong
there. It made the path to act on the Quran and sunnah (Holy Prophet's practice) bright
and clear. Man learnt the commands and rulings from the Quran. These are fard
(compulsory) (absolute obligatory), wajib (obligatory) (obligatory), masnun and mubah
(conceded) (according to Prophet's y,le into practice and the permitted), or the forbidden
or the disliked.
Then, the same light brightened the reality of the Prophet's صلى الله عليه وسلم sunnah (Holy
Prophet's practice) and its truth fullness. Thus, whatever the words and deeds of the
Prophet , ano explained and made clear of the teachings of Allah's Book should be
accepted without demur and abided by to put them into practice. It is clear from this that
1 See commentary: trust refer to faith.
2 Bukhari # 6497, Muslim # 23. 2891.
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Allah created the light of guidance and decided to bestow it on mankind even before He
revealed His book and sent His Messengers. He first created the light of guidance and
decided to let His creatures attain the high stations of honour and goodness though this
light of guidance. After that, He sent down (revealed) His Book to the world, and sent His
Messengers and Prophets (>Jingle. those of mankind who were destined to be guided and
blessed by Allah and were enabled to accept the truth, they were fortunate to benefit from
the Book and the sunnah (Holy Prophet's practice).
Then they knew the Quran and then the sunnah (Holy Prophet's practice). This was meant
also to declare the glory and might of faith and trust. Though Allah had sent down light of
guidance (which is faith and put it into the hearts of men) yet He then sent down His book
and sent His Messengers to make it more emphatic and perfect.
Anyway, this far is the first of the two traditions that the Prophet ,là Lo related to his
sahabah (Prophet's Companions) رضى الله عنهمم .And, Hudhayfah رضى الله عنه said that he observed
its proof with his own eyes. In the time of the Prophet , à o and during his
companionship, the sahabah (Prophet's Companions) + à , were true practical
evidences of this saying.
The second hadith (tradition) about the coming down of trust and its being withdrawn
صلى اللهعليه وسلم turned out to be true after the blessed time of the Prophet
The words about a man sleeping mean his normal sleep of his neglect. He may neglect the
Quran, remembrance of Allah or abiding by the sunnah (Holy Prophet's practice).
A mark may be a speck or a spot, left by anything that disappears. It might be of a tinge
different from the original colour. When anyone neglects some radiance (of faith). The
neglectful person will feel that nothing but a speak of faith remains in his heart.
When he is again neglectful and commits more sin, the remaining light of faith will
disappear from his heart. Then only a tiny speck will remain there, like a blister or corn
(that grows on the skin of hand from overwork). Thus, the tiny speck may remain but, like
a blister or corn, it will have nothing inside. It will have no faith at all. The person may
appear good and useful but will have no goodness and piety in him, nothing that might
improve his next life.
The example shows that the claimants to Islam in the time foreseen will have very week
faith but the light of faith and trust will remain in their hearts so some extent at least, even
like a blister (or corn). As for the mark described in the hadith (tradition) as (cs J1) and
(JaJi). The latter may be larger than the former but it has nothing inside but filth. This is
why it has been mentioned the second time though it is large than (Ju) which is mentioned
after the first sleep.
According to another explanation, when anyone is neglectful, some faith goes out of his
heart leaving (cs JI) a speck, when he is neglectful a second time, a larger portion of the
heart loses faith, so (JaJi) a blister (or corn) grows and it represents a larger loss.
Another explanation is that the first neglect does not lose all of faith or trust or only a speck
or (cs JI) appears. The second neglect washes off the remaining faith and the space so
created is filed by (Jalt) or a blister. It is (larger but) of a lesser degree than (cs Ji) or speck
which indicates that some faith does remains in the heart.
The concluding words that he will not have in his heart faith so much as a grain of mustard
seed; could mean one of two things:

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(i)
He has no faith at all.
(ii)
He lack perfect faith. People will laud him a intelligent and wise but will not
praise one who is very knowledgeable and excellent and is righteous in his
deeds.
Hence, the real thing is faith and purity of thought and deeds. Without these things a
person's other worldly capability are meaningless, no matter much he is praised.
RETIRE AWAY FROM PEOPLE DURING FITNAH
(٥٣٨٢) وَعَنُّهُ قَالَ كَانَ النَّاسُ يَسْأَلُونَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْخَيْرِ وَكُنْتُ أَسْأَلَّهُ عَنِ الشَّرِّ
مَذَافَةً أَنْ ◌ُدْرِكَنِيْ قَالَ قُلْتُ يَا رَسُولَ اللّهِإِنَّا كُنَّفِيْ جَاهِلِيَّةٍ وَشَرٍّ فَجَانَنَا اللَّهُ بِهِذَا الْخَيْرِ فَهَلْ بَعْدَ هذَا
الْخَيْرِ مِنْ شَرٍ قَالَ نَعَمْ قُلْتُ وَهَلْ بَعْدَ ذَلِكَ الثَّرِّ مِنَّ خَيْرٍ قَالَ نَّعَمْ فِيْهِ دَخَنْ قُلْتُ وَمَا دَخَتُهُ قَالَ قَوْمٌ
يَسْتَنُونَ بِغَيْرٍ سُأَِّيٍ وَيَعْدُونَ بِغَيْرٍ هَدْنٍ تَعْرِفُ مِنْهُمْ وَتُنْكِرُ قُلْتُ فَهَلُ بَعْدَ ذلِكَ الْخُثْرِ مِنْ شَرِّ قَالَ
نَّعَمْ دُعَاةٌ عَلَى أَبْوَابٍ جَهَنَّمَ مَنْ أَجَابَهُمْ إِلَيْهَا قَذَّفُرُهُ فِيْهَا قُلْتُ يَا رَسُولَ اللَّهِ صِفْهُمْ لَنَا قَالَ هُوُ مِنْ
جِلْدَتِنَا وَيَتَكَّلَّمُوْنَ بِأَلْسِنَتِنَا قُلْتُ فَمَا تَأْمُرُنِي إِنْ آَدْرَكَّنِيْ ذَلِكَ قَالَ تَلْزِمُ جَمَاعَةَ الْمُسْلِمِيْنَ وَإِمَا مَهُمُ
قُلْتُ فَإِنْ لَمْ يَكُنْ أَّهُمْ جَمَاعَةٌ وَلَا إِمَامٌ قَالَ فَاعْتَزِلُ تِلْكَ الْفِرَقَ كُلّهَا وَلَوْاَنْ تَعَقُّ بِأَضْلٍ شَجَرَةٍ
حَتَّى يُدُرِكَكَ الْمَوْثُّ وَأَنْتَ عَلَى ذَلِكَ- مُتَّفَقُّ عَلَيْهِ وَفِيْ رَوَايَةٍ لِّمُسْلِمٍ قَالَ يَكُوُجُ بَعْدِى أَئِمَةُ لَا
يَهْتَدُوْنَ بِهُدَاىَ وَلَا يَسْتَنُوْتَ بِسُنَِّ وَسَيَقُوْمُ فِيْهِمْ رِجَالْ قُلُوبُهُمْ قُلُوبُ الشَّيَاطِئْنِ فِىْ جُهُمَانٍ
إِنِّيٍ قَالَ حُذَيْفَةُ قُلْتُ كَيْفَ أَصْنَهُ يَا رَسُولَ اللُّهِ إِنْ أَدْرَكْتُ ذَلِتَ قَالَ تَسْمَعُ وَتُطِيعُ الْأَمِيْرَ وَإِنْ
ضُرِبَ ظَهْرُكَ وَأُخِذَ مَالُكَ فَأَسْمَعُ فَأَطِعُ.
5382. Sayyiduna Hudhayfah «sås +, narrated: people used to ask Allah's Messenger
about good but I kept asking him about evil lest it may overtake me صلى الله عليه وسلم
(How may I recognize them and preserve myself?) So, I submitted, "O Messenger of
Allal., we were through the jaliliyah (ignorance period) and evildoing, but Allah
brought to us (through you) this good (guidance and light of Islam). Is any evil
likely to recur after this good? He said, "yes," So, I asked 'will after that evil there
would be any good?" He said, "Yes, but that would be feeble." I asked, 'And what
is the feebleness" He said, "There will be people who will pursue a practice other
than mine (sunnah (Holy Prophet's practice)) and guide other on a path other than
the own shown by me. (They will adopt a character and life other than mine.) You
wil find among them the religious as well as the irreligious." I asked, "Will this
good be followed by any evil?" He said, "Yes! There would arise people who would
stand at the gates of hell and invite the other creatures (to themselves). And those
who respond to them, they will cast them into hell." I submitted, "O Messenger of
Allah, describe them to us." (will they be Muslim or non Muslim) He said, "They
will be our people (like us and of our community) and will speak in our tongue (or,
as we do and will know the Quran and hadith (tradition) but will be bereft or piety

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and goodness)." I asked "then, What do you command me if I find that time? He
said, "Stick to the community of the Muslims and their imams (and obey the Book
and the sunnah (Holy Prophet's practice))." I asked, "what should I do if they have
no community and no imam (but they are divided into different sests and i:ave
separate imams for each)?' He said, "(You must ignore all of them and) withdraw
from all those sects even if that compels you to cleave to the root of a tree (and
seclude yourself in a desert and endure severe hardship eating grass and leaves) till
death comes to you while you are in that state."
According to the version by Muslim: He (the Prophet صلى الله عليه وسلم said, "After my
death, there will arise leaders (kings rulers, etc) :vho will not follow my (right)
guidance and not my sunnah (Holy Prophet's practice) (and will not abide by the
Book and sunnah (Holy Prophet's practice)). Also, such men will appear whose
hearts will be the hearts of devils though they have human bodies." (Their
appearances would be like human beings but their deeds and character will be
devilish)
Sayyiduna Hudhayfah ws dl, said that he asked, "How may I conduct myself if I
find myself in that situation. O Messenger of Allah?" He said, "Listen to the amir
(whoever is the ruler) and obey him (unless you are commandcd to disobey the
Shari ah (divine law)). Even if he beats your back and confiscates your property,
you must continue to listen and obey."1
COMMENTARY: The word (A) evil encompasses fitnal (trails, temptations, corruptions),
lethargy in worship. Spread of evil and innovation And the word (.>>) good is the opposite
of it.
In the words 'jahiliyah (ignorance period) and evil doing the latter is appended as an
explanatory word. Hudhayfah As a >, recalled the age of ignorance and showed
apprehension lest they revert to those days.
The word feeble is used for (ss) which is smoky, dusky, Good after evil will not be clear
but hazy to he eyes and so feeble in appearance. People's hearts will not be clear and
sincere as they were in early Islam. Their beliefs will be obscure and impaired and their
deeds will not be righteous. The rulers will be unjust, not as the earlier rulers were, and
they will not be sincere and servants of Islam. Bad deeds and wickedness will be rife and
bid'ah (innovation) will be common. Wicked people will infiltrate among the pious and the
innovators with the abiders by the sunnah (Holy Prophet's practice).
Those people will mingle their deeds, bad with good and they will have differing traits.
Their lives will be made up of bad deeds as well as good deeds.
THE FIRST EVIL: Some authorities suggest that the first evil to crop up after Islam is the
fitnah and civil strife that resulted in the martyrdom of Uthman ibn Affan us dn >). Then,
the good that followed is the time of Uamr ibn Abdul Aziz in a>. The words 'you would
find among them the religious and the irreligious refer to the rulers and kings after Umar
ibn Abdul Aziz al-,. There were some who abided by the Book and the sunnah (Holy
Prophet's practice) in their private lives as well as while managing the state. Some there
were who did good work sometimes but succumbed to passion at other times and their
objective was to retain their power over the state.
1 Bukhari # 3606, Muslim # 51. 1848, Ibn Majah # 3978.

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Some other authorities suggest that while the first evil that cropped up was indeed the
rebellion against Uthman us à +, and the unrest after his martydram, the second good was
the peace concluded between Mu'awiyah رضى الله عنه and Imam Hasan رضى الله عنه .The (دخن) or
feebleness or the hazy period is the bad things that arose in the ties of Mu'awiyah usano,
through some amirs, like Ziyad's mischief in Iraq.
The people who will stand at the gates of hell are those who will tempt others and deceive
them into wrong-doing. The Prophet صلى الله عليه وسلم said that one who invites to evil and one
who responds to the invitation will both be cast into hell. Every kinds of temptation is like
: one standing at the gate of hell inviting others to it. Every kind of deception is said to
represent the gate of hell.
Some authorities say that the people who will invite others to sin are they who seek power
and authorities over the state. To achieve that, they will create dissension and deceive
people to support them. In this way they will become powerful enough to seize the reins of
the state. The Khawarij and the Rawafid were created towards this end. These people will
possess no qualification to rule over the state.
As for their standing at the gate of hell to invite people to it, this is an allusion to the
consequence. They will invite to sin and disobedience and those who responds will go to
hell with them. It is in this sense that they are standing at the gate of hell and inviting
others to it. This manner of speaking follows the style of the Quran in its verse:
إِثّ الَّذِيْنَ يَأْكُلُونَ أَهْوَالَ الْيَتْفِى تُظُلُمَّا إِنَّمَا يَأْكُلُونَ فِيْ بَطُوْنِمُ نَارًا
{Surely those who devour the possessions of the orphan wrongfully, devour fire in
their bellies ... } (4: 10)
OBEY RULER: The meaning of the concluding words of the version of Muslim is that if
you live in a country that is ruled by Muslims and their ruler or amir is in authority, then
however much you are persecuted and your property is confiscated, you must (continue to
obey) and not rebel against the ruler. You must not open the gate to mischief and
corruption. Rather, you must endure and show patience. You must never disobey the
imam and never disrupt the working of the state. However, one must not perpetrate
anything that Shari'ah (divine law) disallow unless one is compelled. But, evening this case
if one disobeys at the risk of one's life and does not what Shari'ah (divine law) does not
permit, then that is a very good things on his part.
The final words emphasise that the imam(leader) must be heard and obeyed.
TAKE PRECAUTIONARY MEASURE THROUGH GOOD DEEDS BEFORE FITNAH
ARISES
(٥٣٨٣) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بَادِرُوْا بِالْأَعْمَالِ فِتَنَّا كَقِطْعِ اللَِّلِ
الْمُظْلِمِ يُصْبِحُ الرَّجُلُ مُؤْمِنًا وَيُمُسِيْ كَافِرًا وَيُمُسِيْ مُؤْمِنًا وَيُصْبِحُ كَافِرًا يَبِيُهُ دِيْنَهُ بِعَرَضِ مِنَ الذُّنْيَا(رواه مسلم)
. صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5383
said, "Hasten to perform good deeds before trails arise like bits of a dark night.
(their result will be that) a man will arise in the morning as a believer but will turn
a disbeliever in the evening. He will be a believer in the evening only to awake in
the morning as a disbeliever. He will sell away his religion for a paltry sum of

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worldly property."1
COMMENTARY: We must hasten to doing good deeds because the situation in the world
is never static. Conditions keep changing and there might arise obstructions. So we must
seize every opportunity to do good deeds and very many of them.
The fitnah are compared to bits of a dark night to say that they will arise undetected. No
one will know why and how they arise and how they will be averted. So, before they come,
we must strengthen our religious life with good deeds.
That a believer in the morning will become a disbeliever in the evening and the believer in
the evening will become a disbeliever in the evening could refer to a real disbeliever or one
resembling a disbeliever in the way he conducts himself. Or, it could refer to one who is
ungrateful for the blessings he receives. (Arabic Kafara also means ungrateful as it implies
a disbeliever).
Some scholars have interpreted it to mean that some people will wake up and believe in the
lawful and unlawful as declared by Allah, but as the day wears out they will begin to
waver and by evening reverse their belief and the lawful will become unlawful and the
unlawful will become lawful. The same may be presumed of the second phrase: 'will be a
believer in the evening but wake up in the morning in disbelief.'
The message of the hadith (tradition) is that the masses will be hesitant in matters of
religion and Shari'ah (divine law), being misled by the so-called intelligentsia and self-
styled scholars and worldly leaders. Mazhar said that it will be because of division among
. Muslims ethnicity, hatred and bloodshed. They will consider these things lawful if
perpetrated on their opponents. Besides, their rulers will be tyrannical and kill their
subjects, impound their properties and rape their woman. They will consume wine and
commit unlawful act ... The ulama (Scholars) soo (justale) or the evil scholars will give a
clean chit to the tyrannical rulers. Furthermore, the ignorance among the common man
about religious laws will aggravate the situation for they will not know the permitted and
forbidden in day to day affairs in commerce and in mutual dealings.
Shaykh Abdul Haq à , has said that such a situation will arise because people will
associate themselves with worldly minded rulers and rich people in order to achieve their
selfish ends. They will be proud of their association with them as their stooges. Because of
this, they will be compelled to support them even against religious laws.
In the same way, a person may regard another life and property as sacred in the morning
but by evening he may change his views to consider them as lawful. This about turn of his
belief pushes him into unbelief. But, this interpretation is not strong.
WITH DRAW INTO SECLUSION WHEN TRIALS & MISCHIEF SPREAD
(٥٣٨٤) وَعَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَتَكُوْرٌ فِتَنْ الْقَاعِدُ فِيْهَا خَيْرٌ مِنَ الْقَائِمِ وَالْقَائِمُ
فِيُّهَا خَيْرٌ مِّنَ الْمَاشِئُ وَالْمَاشِئُ فِيْهَا خَيْرٌ مِنَ السَّاعِ مَنْ تَشَرَّفَ لَهَا تَسْتَشْرِفُهُ فَمَنُ وَجَدَ مَلُجَّا أَوْ مَعَاذًا
فَلْيَهُذُبِهِ مُتَّفَقَّ عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلِمٍ قَالَ يَكُوُُ فِتْنَهُ النَّائِمُ فِيْهَا خَيْرٌ مِنَ الْيُقْظَانِ وَالْيُقْظَّاكُ
فِيْهَا خَيْرٌ مِّنَ الْقَائِمِ وَالْقَائِمُ فِيْهَا خَيْرٌ مِّنَ السَّاعِيْ مَنْ وَجَدَ مَلْجًا أَوْ مَعَاذًّا فَلْيَسْتَعِدُپه۔
1 Muslim # 186-118.