النص المفهرس

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man to whom the people will give allegiance will not be worthy because he will lack
knowledge and intelligence and ability to decide and to advise. Thus, the affairs of the State
under him will be confusing and lead to dissension.
The hadith (tradition) next mentions the fitnah of ad-duhayma. This word in its root form
refers to blackness and darkness and here it implies a condemnation and an evil. Because of
widespread killing it is described as a dark night causing everyone to be in darkness which
will have a painful influence on everyone's mind, blunting his faculties of mind and
forbearance.
The hadith (tradition) also says that the people will be divided into two camps (groups):
believers and infidels. The word actually is 'tents' but some people translate it as 'city' The
people will be divided in two cities or two countries, one of which will house the believers
only the other will have only the infidels. The Arabic word is (bth.J) for tent but is also used
for a city. The hadith (tradition) uses it in the sense of two groups or sections: of believers
and of infidels wherever they reside in the world.
That there will be only hypocrites in one of the groups means that
(i)
There will be no believers among them, at all, or
(ii)
There will be some believers but their belief will not be perfect. Some will
profess faith but they will do deeds of the hypocrites. They will lie, betray and
be unfaithful to thier promises, and so on.
The next words say that they should await the dajjal (the great deceiver) immediately after
the turmoil. At that time, Sayyiduna Mahdi ales, will be in Damascus. The dajjal (the great
deceiver) will lay a siege on Damascus. The Prophet Easa (>Julewill descend from the
heaven and the dajjal (the great deceiver) will dissolve against him as salt dissolves in
water. Prophet Easa (X Jule will kill him with his spear and his death will make him very
happy.
Teebi said that (bta.s) is a city or a tent. People will assemble in it and will live in it. It is
clear from the last portion of this hadith (tradition) that this fitnah will arise during the last
days. But, the ulama (Scholars) say nothing about the turmoil and civil strife (fitnah)
mentioned earlier in this hadith (tradition) when they will came, and what events will
result through them. In particular, nothing at all has been said about the fitnatus sarra.
"Besides, fitnatus nothing has been said about the person from the prophet's ,,le do
household who is said to be behind this fitnah.
MARTYRDOM OF ABDULLAH IBN ZUBAIR As An>)
The foregoing is as Teebi alas, wrote. However, Shah Waliullah Dahlawi am>, among he
scholars following him has determined the evens that cropped up during the fitnahs
mentioned in this hadith (tradition). He has pinpointed the fitnah to which the Prophet
jule à had referred, through fitnatulahlas, as the martyrdom of Sayyiduna Abdulah ibn
zubayr us ån +). When the khilafah (caliphate) of Yazid ibn Mu'awiyah was announced, he
refused to pledge allegiance to him. He moved with his family from Madinah toMakkah.
In 62 AH, Yazid sent to Madinah a huge army of warriors of Shaam (syria) under the
command of Muslim ibn Uqbah to crush their revolt. He wreaked immense destruction
and massacred he inhabitants of Madinah. This event is known as Harrah. Then he set out
to Makkah but, he died on the way, and Husayn ibn Numayr took the army to Makkah. He
fought for one day and besieged Makkah and erected catapults on the mount Ibn Qays and

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shot continuously at the Ka'bah for more than one month. During this period, the Makkans
went through terrible inconvenience and hardship. Meanwhile as Divine decree ordained,
Yazid died in Damascus. On hearning of this, Ibn Numayr lifted the siege and took back
his army to Damascus.
Then, the caliphate of Abdullah ibn Zubayr al us, was established in the Hijjaz and was
acknowledge also by the Iraqis and the Egyptians. Indeed, two months after the Khilafah
(caliphate) of Yazid's successor, Mu'awiyah ibn Zubayr us an +, was accepted as Khalifah
over he entire Islamic world.
However, after about six months or slightly more, Marwan ibn Hakam conspired to seize
Shaam (syria) and proclaimed himself as Khalifah in Damascus. Then, Egypt and Iraq too
renounced Abdullah ibn Zubayr usd+). Meanwhile, Marawn ibn Hakam died and his son
Abdul Malik succeeded him. He used an extraordinary force to snatch the Khalifah from
Adullah ibn Zubayr from nearly all the places. Then he sent Hajj (pilgrimage)aj ibn Yusuf
with very strong warriors to Makkah. In Ramadan of 72 AH, he besieged Makkah and
placed his catapults on the Mount Abu Qays and continued shooting and the siege till
Dhul Hijjah. The people of Makkah underwent great hardship and were through immense
trial. There was too much destruction all round Makkah. The shooting was paused for
some days during Hajj (pilgrimage) but was resumed immediately after Hajj (pilgrimage)
and the Ka'bah was targeted directly. Abdullah ibn Zubayr us an +, was confined inside it.
Towards, the final stage, Abdullah ibn Zubayr us ån », emerged from the ka'bah and with a
mere handful of companions attacked the huge army of the shaam (syria)i warriors. Soon,
his companions collapsed one after the other and the enemy began to shoot stones and
arrows at him from all four sides. This great glorious man of the world, brave and
righteous was martyred in Jumadiuth. Thani 73 AH. There was no one to grieve over his
blessed corpse.
This was the account of the martyrdom of Abdullah ibn Zubayr us an +, Shah waliullah
Dahlawi ales, has said that this fitnah is what is called fitnatul ahlas.
ABOUT FITNAH MUKHTAR
Shah Waliullah Dahlawi als>, said about that fitnat us sarra that even this fitnah has taken
place in the form of the fitnah and strife of Mukhtar. He was the one who began by
resorting to deception and fraudulent ways to gain power over the people of Iraq and then
finally subdued them. He undertook this work by claiming to have the support and help of
صلى اللهعليه وسلم and the people of the house of the Prophet 1 رحمه الله Muhammd Ibn al Hanafiyah
let us see this account in some detail.
This man was Mukhtar ibn Ubaydah ibn Mas'ud Thaqafi. He resided in Kufah, Iraq. He
was one of the Shi'ah of Ali رضى اله عنه when Imam Husayn رضى الله عنه was invited to Kufah
before going there he first sent his paternal cousin, Muslim ibn Aqil Ledno), to get people to
pledge allegiance to him secretly. On coming to Kufah, Muslim ibn Aqil ates, resided at the
house of Mukhtar ibn Ubaydah. Thereafter, Whatever happened and the tragedy of
Karbala are well known happenings.
After the tragedy of karbala and martyrdom of Imam Husayn als), a group of people
came into existence by the name of tawwabeen (patents) under the leadership of sulayman
1 Son of Sayyiduna Ali acas », but known after his mother.

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ibn sard. They used to say that it was their unfaithfulness that brought about the
martyrdom of Imam Husayni was an>). They confessed to their fault and declared that they
repented and resolved to retaliate and avenge the blood of Imam Husayn As an (+). They
vowed to kill every one who had even the slightest part in the killing of Imam Husayn >>
Ase an Mukhtar in Ubaydah who was already conspiring to take over Iraq found in it an
opportunity to incite the people against the killers of Sayyiduna Husayn us an (+). He
instigated the tawwabeen against their leader Sulayman partying him as a weak man
unwilling to fight and presented himself as the deputy of Muhammad ibn al-Hanafiyah
and regarded as Imam Mahdi: Hence all hose رضى الله عنه the brother of Imam Husayn رحمه الله
people of Kufah who were known as Shia of Husayn pledged allegiance to him. The
caliphate over Iraq was in the hands of Abdullah ibn Zubayr us àn +, and his governor in
Kufah was Abdullah ibn Ziyad. When he learnt of Mukhtar nefarious designs, he put him
behind the bars. But, sulayman ibn Sard, the chief of the tawwabeen, continued his anti-
state activities. He led an army of seventeen thousand armed men to fight Abdullah ibn
Ziyad who was chiefly responsible for martyring Imam Husayn usd+, in Karbala when he
was the governor of Mosul on behalf of Marwan ibn Hakam.
Abdullah ibn Ziyad dispatched his army to check the insurgents and they met at ayn ul
wardah. They engaged one another for some days before Sulayman ibn sard and all other
leaders of the tawwabeen were killed. The surviving men of the army fled to kufah.
Mukhtar sent to them a message of Sympathy from the prison and assured them that he
would avenge the blood of Sayyiduna Husayn wal >, and theirs too. Besides, he somehow
sent a letter to Sayyiduna Abdullah ibn Umar usan+, in Madinah soliciting his intercession
for his release. So, he wrote to Abdullah ibn Ziyad recommending him to set Mukhtar free.
He respected the request of Ibn Umar we dn >, and set Mukhtar free on condition that he
would not spread mischief in kufah and remain in his house.
However, this deceitful man made the people of Kufah, particularly the Shi'a of Husayn
As an», believe that his spiritual powers got the gates of the prison opened for him, and he
came out of it. Meanwhile, Abdullah ibn Ziyad was replaced by Abdullah ibn Muti, as
governor of Kufah. Mukhtar presented this change too as the result of his spiritual powers.
He violated all the restrictions that had been imposed on him by the previous ruler and
resumed his wicked activities undeterred. He managed to impress upon the people that he
had uncanny spiritual powers, so a great multitude of them became his disciples. Soon he
had an invincible backing. The chief police officer informed the governor of his great
notoriety and anti-state activities and steps were being taken to thwart him but it was too
late and he was beyond their grasp. He went underground and clandestinely turned his
supporters into a strong army His ambition was to take over kufah.
He had already succeeded in wining over the sympathies of Muhammad ibn al Hanafiyah
au 44). Then he began to enlist other notables of Kufah on the understanding that he was
acting on behalf of Muhammad ibn al-Hanafiyah ales,. When they contacted him for his
confirmation, he affirmed that he had permitted mukhtar to seize revenge for blood of
Sayyiduna Husayn can »). This confirmation gave Mukhtar extraordinary support.
Finally, one might be brought his armed men to the streets of Kufah and fighting erupted
in every nook and corner of the city. They routed the regular army and besieged the
governor's house Abdullah ibn Muti being the governor. He managed to get away after

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three days. Mukhtar seized control of all government offices and the stat e Treasury and
sought from the people pledge of allegiance for Muhammad ibn al-Hanafiyah al 44>). He
was undisputed ruler over Kufah. However, just after a few days, the people began to
oppose him but Mukhtar was too cunning for them. He unleashed a spree of killing
whereby there was not even a single house in Kufah that did not mourn over one or two of
its members. He also seized vengeance from the killers of Husayn As an >). He had everyone
who had some part to play in the battle field of karbala executed. He also occupied himself
to annexe other regions around kufah and in convincing the people of his supernatural
powers by raising the chair of Sayyiduna Ali As a+). Gradually, he began to lay claim on
prophethood.
Abdullah ibn Zubayr usai+, took notice of his wide intrusion not only in the political field
but also in the religious sphere. He had begun to say that Jibril (gabriel) pallade come to
him with revelation from Allah and that he declared, "I am sent as a prophet." So, After all,
Abdullah ibn Zubayr us à », decided to take action. He appointed his brother mus'ab ibn
Zubayr we à , as governor of Busrah and entrusted him with the task of crushing the
fitnah of Mukhtar.
Mus'ab ucan», took his army to kufah to put an end to Mukhtar's mischief. He too learnt of
Mus'ab's intentions, so he advanced out of Kufah to fight Mus'ab. The two armies faced
one another at a village, Madar. After a fierce fighting, Mukhtar was defeated and he fled
to Kufah and fortified himself in the governor's house. Mus'ab we dn >, pursued him and
surrounded the governor's house. When his provision was exhausted, Mukhtar came out
of the house and made a last attempt to fight but it was not long before he was put to
death. This fitnah was thus stamped out from the face of the earth.
THE STORY ABOUT MARWAN
Shah Waliullah als, Dahlwi says about the man described in the hadith (tradition) as:
'a hip bone on a rib'
that he was Marwah ibn Hakam. His story pertains to before the fitnah of Makhtar. By the
time he was killed by Mus'ab ibn us ål +, Zubayr in Kufah, Marwan ibn Hakam had died.
The seceding Khalifah of Banu Umayyah was Abdul Malik ibn Marwan. In spite of this
disorder of sequence, the conclusion of Shah Waliullah ales, is not out of place. It was very
man Marwan ibn Hakam who had challenged Abdullah ibn Zubayr &w >, who had become
the caliph of the entire Islamic world after the death of Mu'awiyah ibn Yazid ibn
Mu'awiyah. Marwan had compelled the people of Damascus to swear allegiance to him as
caliph after assuring caliphate there through intrigues. Therefore apart from Banu
Umayyah, Other tribes of Shaam (syria) like Banu Kalb, Inan (oue), Tayy (b), etc. gave him
their pledge, and submitted to his caliphate. That was the beginning of turmoil and civil
strife and it caused much damage to Islam and the Muslims. Their strength was sapped.
The power that ought to have been used against the enemy was wasted in shedding blood
of their own brothers.
Marwan ibn Hakam was cunning and deceitful but was not far-sighted and strong wiled,
qualities that are essential for administration of the State. This is evident from the fact that
Marwan observed, on the death of Mu'awiyah ibn yazid, that there were some differences
among the tribes on the issue of caliphate but Iraq and much of sham had accepted
رضى الله عنه as caliph. So he decided to go to Abdullah ibn Zubayr رضى الله عنه Abdullah ibn zubayr

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and pledge allegiance to him and be faithful to him. He was ready to go when Abdullah
ibn Ziyad came to Damascus and persuaded him to declare himself as a caliph and invite
people to give him their pledge. So, his caliphate was truly because of Ibn Ziyad's
conspiracy. If Marwan had possessed acumen and intelligence then he would not have
been deputed by Ibn ziyad. He would have went to Abdullah ibn Zubayr as an +, and
perhaps the civil strife would have been averted.
FITNAH AD-DAHAYMA
Shah Waliullah (RH said about the fitnah ad-dahayma that by this the Prophet ,,le an
referred to the Tartar invasion and devastation of Muslim lands. They ceased the heaviest
loss to Muslims and cities of Islamic states. Those people who supported them were
hypocrites. This even took place in the middle of the seventh century of hijrah calendar
when the last of the Abbaside caliphs Musta'sim Billah ibn Mustansar ullah was the most
cowardly and weakling of the caliphs. He had as his minister Mu'adiuddin Alqami who
was extremely partial and an evil Shi'a. He used his skill and shrewdness to make the
caliphs a mere figure head and appropriated all authority to himself . It had been his
intention all through to oust the Abbasides and install the Alawis as caliphs. To achieve
that he compacted with the tartars and invited the grandson of chengiz Khan, Halaku Khan
to invade Baghdad. He promised to install him as caliphs over Baghdad and its adjoining
areas and possessions. At first, Halaku was hesitant because he was aware of the courage
of the people of Baghdad but when Alqami contrived to disburse a large chunk of the
army of Baghdad to distant places and cities and used the remaining men to plunder the
city, Halaku Khan realized that the caliph was impotent. Alqami also got the Shi'as of
Baghdad to write to Halaku that they were confident that he was the one of whom their
elders had predicted would relieve them of their plight in such and such a year and he
fitted that description. Beside Alqami also conspired with a Sh'ia in Halaku's court,
Nasiruddin Toosi. He to disliked the Abbasis (Abbasides) and was trying to end their
caliphate. He too concur vaged Halaku Khan to go ahead with his desigus.
Accordingly, Halaku Khan dispatched a strong advance unit to Baghdad. Initially, the
Khalifah's weak army seemed to gain an upper hand but soon they suffered reverses and
the advance unit of the tarter emerged victorious Then Halaku Khan brought his main
collossal army to Baghdad. He besieged the city. The citizens resisted them preventing
their entry into the city for fifty days. However, the Shi'as of Baghdad had obtained from
Halaku Khan an assurance of protection and they also passed on to him reports of tactical
moves and manoeuvred of the caliph's army and men. To add this, Alqami played another
trick with caliph. He told him that he should accompany him to Halaku Khan who had
promised security, will received him well and retain him as ruler of Baghdad and Iraq. The
caliph was deceived and took his son along with him to the army to Halaku Khan outside
the city. He said to the caliphs, "Call the members of your government, the ulama
(Scholars) of your city and the jurists here to us." He summoned them there. When they
were all there, Halaku Khan killed of them one by one in the presence of the caliph. Then
Halako Khan directed him to instruct everyone in the city to lay down their arms and come
out of the city. He did that too and the people abided by his command. The Tartars
pounced on them forthwith and all of them were cut off as pieces of vegetable. They were
hundreds of thousands - the footmen, the riders and the nobles. The trench of the city was
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The Tartars went into the city where women and children carried the Quran on their heads
and poured out into the open but the Tartars spared no one. Only a few people who
managed to conceal themselves in wells and other secret places in wells and other secret
places could survive.
Halaku Khan then on the next day took the caliph to the caliph's house in Baghdad and get
from him the keys to all his treasures and everything that he had buried or concealed. This
was the day following the killings - 9th Safar 65 AH. After that, he put him in confinement
denying him water and food, and asked advice of his advisors about the fate of the caliph
Musta'sim. They said unanimously that he should be killed but the wicked Alqami
suggested that the sword should not be polluted with his blood but he should be wrapped
in saddle- cloth and kicked and crushed. The wretched Toosi seconded his suggestion. So,
Alqami was entrusted this task. He wrapped his master, Mustas'im Billah in saddle cloth
and put him against a pillar and had the others kick him till he breathed his last. Then he
had the body put on the ground and instructed the Tartar soldiers to trample it so that it
broke into pieces. All the while he rejoiced at the man's fate from whom he thought he was
seizing revenge for the Alawis. The unfortunate caliph was deprived of proper burial too.1
This is how the Abbasi dynasty came to an end.
After that, Halaku Khan did not even spare the main - royal - library housing innumerable
books. These books were thrown into the river Tigris creating in it a sort of barrier or dam
and, gradually. The water took them away. Previously it had become reddish because of
the blood of those who had been slain in Baghdad and its adjoining lands. Now, the ink on
the book gave it a black tinge which it retained for quite some time. All the palaces were
ransacked and stripped of their valuables and flattened.
The historians put the number of those slain in Baghdad and its surroundings at sixteen
million (16,0000,00 - one crore and six lacs) Muslims. It was an appalling and harrowing
bloodshed and destruction, the like of which cannot be traced in the history of the world.
Islam went through a gruesome, fearful tragedy which some called a minor last day.
The must didactic part of the entire sad story is that Alqami got nothing out of it. Halaku
. Khan did not let only Hashm or Alawi take over the caliphate but placed his own men as
rulers over Iraq. Alqami tried his cunning with Halaku, implore with him, wept and
sobbed, but Halaku shooed him as one drives away a dog. For some days thereafter,
Algami was treated as a slave cleaning and polishing their shoes but could not endure the
instructive fate of his hypocrisy and died of deep grief not long after that.
Baghdad was no longer the capital city. Besides, there was no Khalifah (caliph) any where
in the world for three years after the death of Khalifah Musta'sim.
EVIL DRAWS NEAR THE ARABS
(٥٤٠٤) وَعَنْ أَبِي هُرَيْرَةَ آَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ وَيْلْ لِّلْعَرَبِ مِنْ شَرِّ قَدِ اقْتَرَبَ اَفْلَحَ مَنْ كَفَّ
يَد،۔(رواهابوداؤد)
5404. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"How unfortunate for the Arabs that the evil (trials or strife) draws nearer (to them)!
1 See also hadith (tradition) 5432.

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Y
He (alone) will be safe who restrains his hand."1
COMMENTARY: According to Teebi رحمه الله the Prophet's صلى الله عليه وسلم saying refers to the
fitnah that took place in the time of Sayyiduna Uthman ibn Affan us an +). During it the
Muslims were torn apart into opposing groups and parties and were locked in civil strive.
Not only was Sayyiduna Uthman martyred as a result, but also afterwards there arose a
long drawn enmity between Sayyiduna Ali رضى الله عنه and Amir Mu'awiyah رضى الله عنه.Islam and
Muslims suffered a great loss.
However, Mulla Ali Qari differs. According to him, this hadith (tradition) refers to the
action taken by Yazid ibn Mu'awiyah against the great imam, imam Husayn usd +, which
culminated in the martyrdom of Imam Husayn asean>, at Karbala. In terms of meaning, this
opinion is more correct and more in keeping with the hadith (tradition) because the
tragedy of Sayyiduna Imam Husayn's As an >, martyrdom was such a fitnah about whose
evil nature there are no two opinion among the Arabs and non Arabs.
HE WHO KEEPS AWAY FROM FITNAH IS FORTUNATE
(٥٤٠٥) وَعَنِ الْمِقْدَادِ بْنِ الْأَسْوَدِ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِكَّ السَّحِيْدَ لَّمَنُ جُنْبَ
الْفِتْنَ إِنَّ السَّحِيْدَ لَّمَنْ جُنِّبَ الْفِتَنَّ إِّ السَّعِيْدَ لَّمَنْ جُنَّبَ الْفِتَنَ وَلَمَنْ أُبْتُّلِى فَصَبَرَ فَوَاهَا(رواه ابوداؤد)
5405. Sayyiduna Miqdad ibn Aswad Ar a >> narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "Indeed, he is fortunate who is preserved from fitnah
(turmoil). Indeed, he is fortunate who is reserved from fitnah. Now excellent is he
who is involved (in a fitnah) but bears it patiently. (But, how pitiful is he who is
neither preserved from a fitnah nor bears it with patience.)"2
COMMENTARY: The word (w)) waha means 'pity,' 'regrettable, 'alas.' But, it is also used
to mean happiness to say 'lucky,' 'excellent.' In the former sense, it would not be part of the
preceding sentence but would be an independent part of a sentence that is understood but
not expressed. It would be: 'How pitiful is he who is neither preserved from a fitnah nor
bears it with patience!'
In the latter sense, it would mean: 'How excellent is he who is involved in a fitnah) but
bears it patiently!' Some scholars of hadith (tradition) take it in this sense.
REVERTING TO IDOL WORSHIP
(٥٤٠٦) وَعَنْ ثَوْبَانَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا وُضِعَ الشَّيْفُ فِى أُقَّتِى لَوْ يُرْفَعُ عَنْهَا إلى
يَوْمِ الْقِيْمَةِ وَلَّا تَقْوُمُ الشَّاعَةُ حَتَّى تَلْحَقَّ قَبَائِلُ مِنْ أُقَّتِئْ بِالْمُشْرِكِيْنَ وَحَتَّى تَعْبُدَ قَبَائِلُ مِنْ أُقَّتِئْ
الْأَوْثَانَ وَأَنَّهُ سَيَكُونُ فِ أُمَِّ كَذَّابُوْكَ ثُلِقُوْتَ كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِىُّ اللّهِ وَأَنَا خَاتَمُ النَّبِيُنَّ لَانَبِيَّ
بَعْدِى وَلَّا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِيْ عَلَى الْحُقِ ظَاهِرٍ يُنَّ لَا يُفُرُّهُمْ مَنْ خَالَفَهُمْ حَتّى يَاتِ أَمْرُ اللَّهِ
(رواهابوداؤد والترمذى)
1 Abu Dawud # 4249, (Bukhari, Muslim).
2 Abu Dawud # 4263. According to the Urdu the words if parenthesis would be part of the hadith
(tradition) of (w)) is read to mean 'pity' though it also means 'lucky' excellent.

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5406. Sayyiduna Thawban رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Once the sword is used in my ummah (against each other of them), it will not cease
to kill them till the day of resurrection And the last Hour will not take place before
some of the tribes of my ummah join the polytheists, and (the Last Hour will come)
before some tribes of my ummah began to worship idol. And, indeed, there will be
among my ummah thirty great liars, each of whom will assert that he is Allah's
Prophet, but I am Khatam un nabiyeen (the seal of the prophets and the last
Prohets). There will be no prophet after me. And a section of my ummah will not
cease to be on the truth. They will prevail (over the enemy) and those who oppose
them will not hurt them - till the command of Allah comes."1
COMMENTARY: The hadith (tradition) begins by the words of the Prophet y, a Lo that
if his ummah resorts to killing each other then Muslim will continue to kill each other.
They will shed blood of fellow Muslims and use force against their brothers. This in
fighting will not stop till the Last Day. Muslims will be engaged in fighting their own
fellow religionist somewhere or the other. These words of the Prophet ,can . came out
to be true. The mutual fighting of the Muslims has been continuing till to day from the time
رضى الله عنه .of Mu'awiyah
Something of the Prophet's صلى الله عليه وسلم saying was realized w hen, after his death, some
Arab tribes apostate and thus joined the disbelievers and two polytheists. Abu Bakr usd+,
sowed resoluteness and task them to task.
As for the next words of the Prophet صلى الله عليه وسلم about some of his ummah reverting to
idol-worship, if this is stated in the literal sense of the words then perhaps it will occur in
future. Some people calling themselves as Muslims and adherents of Islam will really
worship the idols. As it is, even today there are Muslims who worship graves and the
taziyah.2
They bow down their foreheads in prostration to others than Allah.
If these words are used allegorically than there are many examples of it and they are found
in every era. Wealth and property are adored. Partition and high rank are like gods. People
make them their real objective and their only concern. Another example is of those of
whom it is said:
تعس عبد الديناروعبد الدرهم
"May the slave of dinar and the slaves of dirhams perish."3
(The next words are the slave of Khamisah which is money and luxurious cloths or worldly
possessions)
The word () is either with (@) Khatam or with (=) (khatim) (I am the seal of the prophet
JIAle). The words 'There is no prophet after me" elaborate them.
The final words 'till the command of Allah comes refer to the Last Hour or the supremacy
of religion leaving no sign of disbelief on earth.
THE PERIOD OF ISLAM
(٥٤٠٧) وَعَنْ عَبْدِ اللهِ بْنِ مَسْمُوُدٍ عَنِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ تَدُوُرُ رَحَى الْإِسْلَامِ لِخَمْسٍ وَ ثَلَئِيْنَ
1 Abu Dawud # 4252, Tirmidhi # 3202, Musnad Ahmad.
2 Certain representations of wombs taken out of Muharram.
3 Bukhari # 2886, Ibn Majah # 4135.

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أَوسِتٍّ ثَلْثِيْنَ أَوْسَبْعٍ وَثَلِئِيْنَ فَإِنْ تُهْلِكُوْا فَسَبِيْلُ مَنْ هَلَكَ وَإِْ يَّقُمْ لَهُمُ دِيْنُهُمْ يَقُوُ لَهُمُ سَبُحِيْنَ عَامًا
قُلْتُ آَمِمَّا بَقِىَ أَوْ مِمَّا مَضَى قَالَ مِمَّا مَضى- (رواهابوداؤد)
5407. Sayyiduna Abdullah ibn Mas'ud narrated that the prophet صلى الله عليه وسلم said,
"The mill of Islam will go round for thirty five, thirty six or thirty seven years. Then
if they perish, they will perish because of following this path on which they who
walked before perished. But, if their religion outlook is maintained for them, then
it will be preserved so for seventy years for them." He (Ibn Mas'ud) usd +, asked,
"(Seventy years) of that which will follow of (seventy years) inclusive of that which
has passed?' He said (Seventy years) inclusive of what he passed."1
COMMENTARY: The Prophet ,lean Lo said that the period during which the working of
the religion will be regular and steady - or maintained - the commands of Shari'ah (divine
law) will be well observed the perfectly abided by. The affairs of the Muslims will be
accomplished according to the Quran and the sunnah (Holy Prophet's practice). Their life
will be well observed the perfectly abided by. The affairs of the Muslims will be
accomplished according to the Quran and the sunnah (Holy Prophet's practice). Their life
will be preserved from fitnah and mischief. This period will last for thirty-five , thirty six or
thirty seven years. It will begin with the year of hijrah (emigration) where all Islamic state
and politics and conquests commence. The tragedy of the martyrdom of Sayyiduna
Uthman que a+, is the first fitnah (commotion) in the history of Islam that caused a severe
dent in the lives of the Muslims on their religious and political side and Islam military .
strength weakened tremendously because of the internal dissension and hostility. This
turmoil (or fitnah) erupted in 35 AH.
Then, in 36 AH, the Battle of Jamal was fought. Again, in 37AH, the unrest was seen
leading to the Battle of siffeen. These weakened the Muslims on their religious, political
fronts and their state became unstable. The consequences were very damaging for the
ummah.
The word (31) - or) between the years 35, 36, 37 is either to introduce another years, or to
mean (J4) 'rather.'
As for these years, they could be interpreted as stated in the foregoing lines that they
commence with the hijrah or emigration and the year 1 AH. In this case, they occurred in
sequence in 35AH, 36AH and 37AH with the martyrdom of Uthman as an+, and Battle of
Jamal and the Battle of Siffeen. However, these years could also be counted from the time
the Prophet Ly,le also spoke these words when he had only a few more years to live. If
these years are taken with the period of the caliphate of the four caliphs, their total period
is exactly the same as he had mentioned in this saying. In other words the count will begin
when the Prophet , a Lo spoke these words and the last of these years will be taken as
the last years of Sayyiduna Ali's caliphate. We may say, therefore, that religion was to be
observed perfectly and was to be safe from innovation and straying of thoughts and ideas
which things could not make inroads in religion, and nothing would happen against the
Prophet's صلى الله عليه وسلم directives. If the initial words of these comments are gone by then this
forgoing explanation is most appropriate; the working of religion will be regular and
1 Abu Dawud # 4254.

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steady ... the commands will be observed ... '
If the meaning of 'religious outlook is maintained' is said to mean that religion will be free
of all kinds of turmoil and strife, the question of caliphate would be settled amicably and
Muslims would not fight each other, than the initial explanation about the years (beginning
with hijrah) will be appropriate.
There is yet another possibility. The years may be said to begin from the time of the first
revelation the prophet صلى الله عليه وسلم received which is the first years of his prophethood. In
this case. Thirty five years will end with the close of the caliphate of Umar us an +). This
explanation seems suitable in the sense that, after the Prophet's صلى اللهعليه وسلم death, security
of religion and faith, abiding by the sunnah (Holy Prophet's practice), unity and
corporation mutual love among the Muslims and the stability of the state were seen at their
best in the times of Abu Bakr رضى الله عنه and Umar رضى الله عنه. Then, during the caliphate of
Uthman ue àn+), things began to deteriorate within two years. Such things transpired as led
to these turmoils and unrest. They are a blot in the history of Islam and Muslim.
If after the peaceful and perfect observation of religion in the aforementioned years, people
full into disagreement and division in their religions and state affairs and became slack in
religion and in preparation for the hereafter and commit sin then they have fallen into the
dangerous path of the previous ummahs that had led them to ruin. The people of the
previous ummah were destroyed because they Let strayed off the true path, forsaken Truth
and were divided on the interpretation of the commands of Shari'ah (divine law) and
affairs of the state. They were disinclined to abide by their religion and to obey their
Messenger. They did not refrain from committing sin and disobedience. In this hadith
(tradition) 'destructions' cover everything that is a means of man's destruction and he
destroys himself by pursuing it.
The next words about their religious outlook being maintained mean that if Muslims
continue to obey their amir and caliph, retain the working of them and occupy themselves in
keeping alive the glory of Islam through unity, then that peace and perfect working could
carry on for seventy years. But, the question arises about the specification of seventy years.
What does it mean? Its true sense is not before us in detail. However, we may revert to the
explanation about the stability of religion, state, and moral and political affairs (meaning, for
35, 36, 37 years). It is on the same pattern that these things will be better for the Muslims and
get them proper consequence for seventy years relative to the times to follow.
As it is, the scholars have dwelt at length in explaining this hadith (tradition) from different
angles. However, in the light of reliable conviction and belief and allowing for the text of
the hadith (tradition), we have presented here as much of a brief explanation as we could
provide. Insha Allah, this would be enough, however, if we also reproduce here the
explanation of this hadith (tradition) by Shah Waliullah Dahlawi au, then that would
throw more light on the meaning and message of this hadith (tradition), as well as its
application.
Hence according to Shah Waliullah atta>, the gist of the ahadith (tradition) and its evidence
may be explained in these words. The Prophet صلى الله عليه وسلم said that after the days of hijrah
(emigration), the progress of Islam and the strength and stability of the Muslims that they
have gone through will continue in the same way for thirty five, thirty six years. All affairs
of religion and state will be concluded in a good, happy manner. Thereafter some
confusion will be created in the sphere of Islam and discord will grow of worsening of the

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religious and state affairs of the Muslim. Indeed, this worsening did set in with the
beginning of 35AH with the tragedy of the martyrdom of Uthman ales. There was further
worsening in 36 AH with the battle of Jamal between the mother of the faithful, Sayyidah
Ayshah رضى الله عنهاا and Sayyiduna Ali رضى الله عنه.Thereafter, in 37 AH, the situation was totally
out of control. Islam and Muslims suffered tremendous loss and destruction with the very
frightening war between Sayyiduna Ali رضى الله عنه and Amir Mu'awiyah رضى الله عنه, the Battle of
siffeen. Then, the prophet صلى الله عليه وسلم said that if after the worsening of the affairs of the
Muslims and the dominance of the rebels over their affairs and the ouster of the rightful
caliph, the people adopt the deeds and character that ruin their general situation, then they
will cause their own destruction: This will be repeat of the doings of the past ummahs and
of their fate. Indeed, this is what did take place after the martyrdom of Sayyiduna Ali a>,
w.c. Imam Hasan wal+, had to surrender his right to the caliphate under compulsion and in
a very helpless manner. He had to give in. The results were discord and dissension within
the ranks of the Muslim. Killing and in fighting resulted for the sake of (gaining) authority
and leadership. But, (the prophet's صلى الله عليه وسلم words meant) if the caliph retains his
leadership and the rebels are not allowed to dominate, then the working of the religious
and state affairs of the Muslims would continue to be excellent and better than times to
come. This would carry on for seventy years. Along the path of prosperity.
THE MARTYRDOM OF SAYYIDUNA UTHMAN 4 À>>
The comments of this hadith (tradition) mentions three such events of Islamic history one's
souls is irritated whenever one recalls them. The Prophet , a had foretold them
indirectly. They are:
(i)
رضى الله عنه ,the martyrdom of Uthman
(ii)
the Battle of Jamal, and
(iii)
the Battle of Siffin.
Sayyiduna Uthman رضى الله عنه was the third caliph of Islam. Before him, Umar رضى الله عنه was the
caliph in whose times every thing was normal and stable. Even the first half of Uthman's
us ino) caliphate was smooth and followed the same pattern. Then there was some internal
strife as well as there were some external conspiracies causing his caliphate instability. His
hold on the government and became weak. Of his several good qualities, his outstanding
quality was kindness and politeness, a forgiving nature and treating others particularly
relatives very well. He was sincere in appointing to high offices those of hiskin who were
deserving and qualified and honest. Since he was very wealthy, he generously helped his
relatives with his wealth. At the same time, with the passage of time and intermingling
with other people the mindset of the Muslims also underwent a transformation. Thus, they
particularly the ones who had embraced Islam recently and had not completely freed their
minds of racial prejudices, imagined that he was bias to his tribe and was supporting them
through the state funds. Though they were scanty and most people had no doubts about
Uthman's us àn +, sincerity, yet Addullah ibn Saba, resident of San'a began to spread
mischief. He was a Jew. He observed the prosperity of the Muslims as the richest of all
people in the world during the caliphate of Uthman us an+), so he came to Madinah and
began to live as a Muslim. His aim was not only to acquire wealthy and possessions but he
also hoped to weaken the Muslims and bring them down the ladder of glory. However, he
gained noting in Madinah, so he moved to Busrah.
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In Busrah, he won over many people to his side with his cunning and shrewdness. When
the governor of Busrah checked him, he left his sympathizers there and moved to Kufah.
There already existed some people hostile to Sayyiduna Uthman 4.6 and+), so, Abdullah ibn
Saba found move opportunity there to spread his mischief. ON the one hand, he was
averse to Islam and also had some person grudge against Uthman ea», and he mished to
avenge him. However, after a few days, he had to get out of Kufah, too. So, he come to
Damascus but there he could not do anything and was exiled from Damascus. Then he
came to Egypt where he was more careful. He set up a clandestine, well organized party.
Since he also claimed to have love for the people of the Prophet ,le a household and
for Sayyiduna Ali can»), he managed to gain success in Egypt and duped its people to get
a sizeable following. From here, he got in touch with all regions of the Islamic dominion.
As we stated previously, he had left behind some of his followers wherever he had been.
Though them, he sent complaint to Madinah's inhabitants that Uthman's 4:e auto, governors
were oppressive and cruel to their subjects. There were faked up. He also incited the people
with the supposed partiality of Uthman usano, to his relatives and governors. In this way,
he created discontent and an ill-will against Uthman 4:e ano, among the people. Uthman ( ~~ )
usa gathered his governors and advisers to suggest proper course of action to put down the
rebellion. There were suggestions that the mischief makers must be traced and put to death
and no mercy should be shown to them but Uthman s &n>, was too kind and gentle for
that. He rejected this suggestion. He said, "According to the Quran and hadith (tradition),
no one may be executed unless he apostates publicly and his guilt is established." Thus
apart from superficial contrivances, no strong measures were taken against the
conspirators. They were thus encouraged to make more mischief. They began to clam our
and came out openly. In Egypt nada other regions many rebellious groups were created
and trained to invade Madinah and to kill Uthman usan +).
As for the false complaints sent by the men the Abdullah ibn Saba against various
governors and other officers, the Maidnas took them seriously as genuine. So they
demanded that Uthman 4en+, should dismiss then but he had investigated the complaints
made earlier and had learnt that they were unfounded. So he took no steps against the
governors and others officers. The result was that madinah itself turned against Uthman
4º ano, and everywhere people turned against him. There was a spate of ramous and the
common man lent ears them. The agents of Abdullah ibn Saba reaped harvest in every
nook and corner of the entire dominion. Their sympathizers were multiplying day by day
and getting stronger. When he found himself strong and his men were well spread in every
region, he dispatched to Madinah small, unnoticeable groups of armed man from every
area making up a frightening sizeable army. The people of Madinah saw after a few days a
large army enter Madinah, calling out the takbir; 'Allahu Akbar' (Allah is the Greatest!'
Abdullah ibn Saba had claimed to love Sayyiduna Ali usando, and to work to install him as
caliph. He also circulated a fake letter from him purporting to support the movement. But
When the rebels who had encroached into Madinah contacted him and asked for his help,
he declined flatly. He denied having sent any letter or having offered assistance. And
support. He tried his best to keep them away from mischief. Other sahabah (Prophet's
Companions) (ns ano, also tried to instill sense in the rebels and bring the situation under
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Egypt, but their real objective was to create disorder. So their leaders did not see reason
and refused to make peace.
Uthman us an , wrote to his governors calling on them to dispatch help and
reinforcements. They sent their armies to Madinah to crush the rebels but they had
forestalled the armies and surrounded Uthman house.
It need be stated here that Marwan ibn Hakam had a great part in adding fuel to fire and
رضى الله عنه and the Islamic order. He was Uthman رضى الله عنه making thing worse for Uthman
paternal cousin and chief officer and minister. He took undue advantage of Uthman usano,
silence and kindness and he created too much unrest in Madinah through his bad conduct,
conspiracies and anti-state activities to torment and confuse the Muslims, particularly the
Madinans. The people of Madinah did intend to seize this opportunity to oust Marwan but
their demand was only that he should be handed over to the people and no more. If
Uthman ue ano, had conceded to their demand (to oust Marwan) then perhaps the rebels
would not have succeeded much. This is because the people of Madinah would not have
supported the rebels but would have resisted hem with force. But, Uthman ed>, was too
kind to hand Marwan over to his subjects and let them kill him.
To resume the account, the rebels stiffened their siege of Uthman's s &t +, house and
denied him water even. When Sayyiduna Ali us an , and other sahabah (Prophet's
رضى realized that the rebels were pulling down the door of Uthman's رضى الله عنهم (Companions
use in house and aimed to slay him, they sent their sons and many other men to protect him.
They resisted the rebels dauntlessly and stood as a barrier at the door. Some of them stood
guard on the roof of his house. The rebels encroached into the house of a neighbour of
Uthman رضى الله عنه quietly and jumped over the wall into Uthman's رضى الله عنه house since all his
guard were posted at the door or on the roof, there was no one with him besides his wife,
Sayyidah Na'ilah 4 +). As soon as the rebels were inside the house, the pounced on
Uthman we an», and struck him with their sword. He was reciting the Quran. His wife put
out her hand to thwart their attack but her fingers were cut off and separated. Then a
second strike martyred Uthman us à.+). One of them kicked him and broke his ribs. Then,
the rebels plundered the house and created commotion.
This happened on Friday, 18th Dhul Hijjah,. 35 AH. His body lay unattended for three
days. The rebels enjoyed a free hand over the city. Finally. Some people managed to bury
him after three days in the darkness of the night, without giving him a bath in his own
garments Sayyiduna Jubayr ibn Mut'im can », led the funeral salah (prayer).
This terrifying and painful martyrdom of Sayyiduna Uthman we àno, put an end to his
caliphate. The wretched Jews succeeded in achieving their destructive conspiracy.1
THE BATTLE OF JAMAL
After the martyrdom of Sayyiduna Uthman wedn >, his killers and the rebels ruled the roost
in Madinah. The first thing that they did was to terrify the people of Madinah to make
them submit to the selection of a new caliph. Since Abdullah ibn Saba had triggered this
movement and conspiracy on the ground of supporting Sayyiduna Ali usan +, and to install
him as caliph, so a majority of the rebels were in favour of Ali us an +, as caliph. However,
1 See 'The lives of the Noble caliphs, Ibn Kathir (English translation) pp 263, to 287. And 'the various
caliphate, Athar Husain pp 93-119, Both Darul Isha'at Karachi.
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as we have read, Ali us &n+, had dissociated himself with the rebels of the caliphate even
before the martyrdom of Uthman us a>, and had refused to help them when they had
sought his help. But, on their insistence and on realizing that a majority of the Maidnahs
were on his side, he agreed to shoulder the responsibility. In spite of that, when the people
presented themselves to pledge allegiance to him, he made it very clear that he would
accept their pledge only after the participants of the battle of badr agreed to make him
caliph. Therefore those people brought to him as many of the participants of the Battle of
Badr as they could. In this way, pledge of allegiance was given to Sayyiduna Ali usd +, for
his caliphate.
As caliph, the first things that was demanded of him was to seek qisas (retaliation) from the
killers of Uthman رضى الله عنه .He asked the wife of Uthman رضى الله عنه about the killers. She
described to him only two men but could not give their name. Clearly Sayyiduna Ali al+,
w could not bring to book anyone for killing Sayyiduna Uthman us & co, without proper
identification. Hence the demand to seek qisas could not be met when the people
particularly Talhah رضى الله عنه and zubayr رضى الله عنه insisted that Ali رضى الله عنه must meet their
demand, he explained to them that he would surely extract retaliation and dispense justice,
saying, "So for the rebels have a hold while the caliphate is in the nascent stage. So, for
new, I cannot do anything. The first thing that I shall do after we are strong enough, is that
I shall tackle this case." This is how misgivings arose against Sayyiduna Ali us an(+). The
Muslims, in particular Banu Umayyah, were convinced that the killing of Uthman us at+)
will not be avenged, and his killers will go Scot free.
The saba'is were terrified lest Ali us an , implicate them in the killing of Uthman and
punish them. Therefore, they did not cease to conspire and make mischief and tried to
destabilize the caliphate. They created disquiet and distrust among Muslims for each other.
Sayyidah Ayshah "que an , had gone to Makkah to perform Hajj (pilgrimage). During her
return Journey. She was told of the martyrdom of Uthman us an (+), so she went back to
Makkah. She also learnt of Sayyiduna Ali usan », becoming caliph and that he was hesitant
to punish he killers of Uthman us al+). The Makkans were surprised at her return and the
surrounded her riding best. She addressed them and announced to them that she would
avenge the blood of Uthman. The Banu Umayyah and the Uthmani governor of Makkah
assured her of their full fledged support. Talhah رضى الله عنه and Zubayr رضى الله عنه came to
Makkah from Madinah and joined forced with her. She took her supporters and went to
Busrah to get its armed support. Moreover, on the way some men opted to separate from
her and, indeed, she herself had second thoughts about her motive and decided to retract
her steps1 but the agents of the conspirators whose mission was to divide the Muslims
created a situation compelling her to again reverse her decision and to advance forward. At
Busrah she encamped. The amir of Busrah declined to give her armed support, but the
inhabitants of Busrah joined her army. When she was at Amarbad, the amir of Busrah also
brought his army there and a confrontation took place between them but the amir; army
was defeat ed and forced to retreat. Busrah fell to Sayyidah Ayshah usal +, and her army.
To counter this. Sayyiduna Ali can», led a huge army to Busrah. Meanwhile some man of
foresight began to try to reconcile the two sides. Since there hearts.were clear and without
1 See 'the lives of the Noble caliphs Ibn Kathir p 333 (Darul Isha'at Karachi).

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malice and both of them mere loath to engage in battle, they agreed to reconcile. The
document for reconciliation was to be signed. But, Abdullah ibn Saba who was in the army
of Sayyiduna Ali us ano, with many of his men did not forget his mischief. That some
morning when the document was to be signed, before down. He attacked the army of
Sayyidah Ayshah ",en+), Suddenly. In this way, both sides were wary of each other. But;
Sayyidah Ayshah It &+, tried to prevent fighting. She came on her camel in the howdah
(hawdaj) but emotions were so high that her presence let to intensified fighting instead of
cooling tempers. Most of the fighting was around her camel. This is why this battle is called
the Battle of Jamal because jamal is a camel. The conspirators had a field day. The
conspirators had a field day. They incited the Muslims and the sword of a Muslim was
used to sever the throat of his own brother Muslim ruthlessly.
Sayyidah Ayshah 14 ans», once again attempted to get a cease fire, but Abdullah ibn Saba
did not let her do that. Her camel was the centre of fighting and massacre. Arrows were
shot from all round at her howdah. The people of Busrah bravely intercepted the arrows on
their bodies and corpses were piled up on all four sides of the camel. Finally, the army of
Sayyiduna Ali us às », bore hard upon the army of Busrah and one of them knocked out a
leg of the camel. It gave out on ear piercing growl and dropped on its chest. The army of
Busrah dispersed and the battle came to an end. The army of Sayyidah Ayshah Que algo,
comprised of thirty thousand men, nine thousand of them died on the battlefield. Then,
Sayyiduna Ali s às +, entered Busrah on the next day and all its citizen pledged allegiance
to him. After that, he sent the mother of the believers , Sayyidah Ayshah us a >, from
Busrah with due respect and honour.
Both sides were reconciled in a perfect way. This took place in mid 36 AH. It was the
second offensive by the Jews with their cunning conspiracy. It caused a grave damage to
the Muslims who had to bear a heavy loss through it.1
THE BATTLE OF SIFFIN2
Sayyiduna Uthman رضى الله عنه had appointed Sayyiduna Amir Mu'awiyah رضى الله عنه as governor
of Shaam (syria).3
.
They were related to one another when Sayyiduna Ali us at +, became caliph, he deposed
all governors and senior officers throughout the caliphate who had been placed at their
offices by Uthman ue ano, and replaced them with his own reliable men. Hence, he also
issue a decree removing Mu'awiyah sal, and appointing Sahl ibn Hunayf usd +, as new
governor of Shaam (syria). However, Sahl as às », had to turn back before taking up his
assignment and this meant that Mu'awiyah us an >, had not recognized the caliphate of
Sayyiduna Ali à+, and that as a member of Banu Umayyah he was insistent on seeking
retaliation for the murder of Sayyiduna Uthman we dn >, and that he disagreed with
Sayyiduna Ali san»). Once again, the Jews jumped in as Saba'is to spread confusion and
1 See; Sirat un Nabi-Miracles, 'Allamah Shibli Nomani al Syed Suleman Nadvi - vol 3 p 499. 'The
Battle of Jamal Foretold.' The Prophet ylean once said to his wives, "The dogs of Huw'ab will
book at one of your.' Of Heavab during this battle of Jamal, dog began o book. And, 'the lives of the
Notle Caliphs Ibn Kathir, pp 332f. (Both books: Darul Isha'at Karachi)
2 The lives of the Noble Caliphs, Ibn Kathir pp 359 to398 (Darul Isha;'at Karachi).
3 Sham covers Syria, Palestine, Lebanon and Jordan.

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they engaged themselves in widening the difference between these two men so that
Sayyiduna Ali رضى الله عنه resolved to take an armed action against Mu'awiyah رضى الله عنه. This
had to be put off because of the Battle of Jamal. After getting over with this battle, the main
issue before him was to bring sham under his control and authority and to secure a pledge
of allegiance from Mu'awiyah. As an +, Therefore, his alerted his army to prepare for an
offensive on Shaam (syria) and moved his capital of Kufah. On getting wind of these
intentions, Mu'awiyah « a », to made preparation for an assault Sayyiduna Ali's army
advanced part the Euphrates where they pitched tents. Mu'awiyah's army too advanced.
Their forward forces first fought one another. Then some people tried to strike a
rapprochement but the conspirators had infiltrated both sides to block any move of
compromise. For about one month there were skirmishes and both sides avoided a full
scale battle than there was a cease fire for one month to allow peace negotiations to work,
but this time too the effort failed.
Finally, the battle ensured on 1st Safar 37 AH. They fought a fierce battle for more than one
week. Sayyiduna Ali رضى الله عنه army had the upper hand and Mu'awiyah رضى الله عنه very nearly
suffered an outright defeat, but, just at the deciding moment, his chief adviser, Amr ibn
Aas as an (+) used his wisdom to work out a sudden cease fire. The two parties agreed to
appoint an arbitrator each to decide between them in the light of the noble Quran.
They agreed to appoint Amr ibn Aas رضى اللهعنه on behalf of Mu'awiyah رضى الله عنه and Abu Musa
Ash'ary رضى الله عنه on behalf of Ali رضى الله عنه as their arbitrators However, this effort too failed,
but it is a long drawn story. The differences between the two men continued after that."
However, the terrible battle which is known as the Battle of siffin was toped without
further bloodshed. Nevertheless, it harmed the Muslims very much and tainted the glory
of Islam. It is said that during this battle nearly seventy thousand Muslims were slain.
SECTION III
الْفَضْلُ الثَّالِثُ
DHAT UL ANWAT & GOD FOR PEOPLE
(٥٤٠٨) عَنْ آَبٍ وَاقِدٍ اللَّيْتِيِّ آَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَّا خَرَهَ إِلَى غَزْوَةٍ حُنَيْنِ مَرَّ بِشَجَرَةٍ
لِلْمُشْرِكِيْنَ كَانُوا يُعَلِّقُوْنَ عَلَيْهَا أَسْلِحَتَهُمْ يُقَالُ لَهَا ذَاتُ أَنْوَاطٍ فَقَالُوْا يَارَسُوْلَ اللَّهِ اجْعَلُ لَّمَا ذَاتَ
أَنْوَاطٍ كَمَا لَّهُمْ ذَاتُ اَنْوَطِ فَقَالَ رَسُولُ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ سُبْحَانَ اللَّهِهذَا گَمَا قَالَ قَوْمُ مُؤْسی
أَجْعَلُ لَنَا إِلَهَا كَمَا لَهُمْ الِهَةُ وَالَّذِى نَفْسِى بِيَدِه لِتَرْكَبُنَّ سُنَنَ مَنْ كَانَ قَبْلَّكُمُ - (رواه الترمذى)
5408. Sayyiduna Abu waqid Laythi us a >> narrated that (after the conquest of
Makkah) Allah's Messenger صلى الله عليه وسلم set out for the Battle of Hunayn On the way,
he passed a tree belonging to the polytheists on which they hung their weapons
(and worshipped it). It was called dhat ul anwat. The (fresh Muslims among the)
sahabah (Prophet's Companions) (+ à ) (who were not yet well versed in the
teachings of Islam) submitted. "O Messenger of Allah. Let us have a dhat ul anwat
as there is for them a dhat ul anwat." So, Allah's Messenger صلى الله عليه وسلم said,
"Subhan Allah (Allah is without blemish)! This is as what the people (Jews) of
Musa (>Jule had said, "Let us have a god as there is for them a good (meaning, an
idol). By Him who has my soul in His hand, you will perpetrate that which those

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preceding you perpetrated."1
COMMENTARY: The word (bist) anwat) is the plural of (by). It means to hang. Since
weapons were hung on this tree, it came to be called dhat ul anwat. This name was applied
to this particular tree.
As for the words 'those preceding you,' they refer to the past ummahs like the Jews and
Christians. As it were the Prophet gale ano expressed displeasure at such thinking of
these people, for, it could lead to the wrong path on which the members of the previous u
mmahs walked and could invite Allah's wrath.
SOME FITNAH & THEREAFTER
(٥٤٠٩) وَعَنِ ابْنِ الْمُسَيِّبِ قَالَ وَقَعَتِ الْفِتْنَةُ الْأُولِى يَعْنِيِّ مَقْتَلَ عُقْمَانَ فَلَمْ يَبْقَّ مِنْ اصْحَابٍ بَدُرٍ آَحَدْ
تَُّ وَقَعَتِ الفِتْنَةُ الثَّانِيَةُ يَعْنِ الْخُرَّةَ فَلَمْ يَبْقَ مِنْ أَصْحَابِ الْحُدَيْبِيَّةِ أَحَدْ ثُمَّ وَفَعَتِ الْفِتْنَةُ القَّالِقَةُ فَلَمْ
تَرُفَهُ وَبِالنَّاسِ طَبَاتٌ - (رواه البخارى)
5409. Sayyiduna Ibn Musayib als, (a glorious tabi'I and one who saw all the four
caliphs) said, "The first fitrah (turmoil, commotion, eivil strife) occurred, being the
tragedy of a martyrdom of Uthman (as, indeed, there had been no fitnah before that
in Islam). None of those who had participated in the Battle of Badr survived. Then,
the second fitnah occurred being the (strife of) Harrah. None of those who had been
at Hudaybiyah survived. (This was the peace treaty and the ba'it ridwan or the
pledge of allegiance). Then, the third fitnah occurred and was not removed without
strength and intelligence being taken away from the people."2
COMMENTARY: The sub-narrator of this hadith (tradition) had included this comments in
this hadith (tradition) after Ibn Musayyib's anda>, report of the three fitnah. The first fitnah
took place in 35 AH. The second in 36 AH. It does not mean that they (the sahabah) >,
were killed during the fitnah. They died a natural death and the participant of badr all died
before the second fitnah. The last of them to die was Sa'd ibn Abu Waqqas who died a few
years before the turmoil of Harrah.
Harrah is the name of a suburb of Madinah. Its land was a stony tract. It was rugged and
blackish. The army of Yazid ibn Mu'awiyah that has invaded Madinah came to it from this
place. This has been reported in detain in the previous pages.
The word (¿b) - tabakh) means 'strength' powerful 'thick' or 'fat', and 'intelligence.' It is
also used to denote the opposite meaning. The last sentence of the hadith (tradition) means
that there survived no sahabi que an >> (companion) among the tabi'un (epigones or
successors of the sahabah). Some commentaries say that the third fitnah mentioned by
Musayyib alus, refers to be fitnah Khurooj of Ibn Hamzah Khariji. It had occurred in the
time of Harwan ibn Muhammad ibn Marwan ibn Hakam. However, Kirmani ales, has said
that the third fitnah refers to the battle of Hajj (pilgrimage)aj ibn Yusuf against Abdullah
ibn zubayr uså›, and the people of Makkah in the time of Abdul Maalik ibn Marwan in 74
AH, in which even the ka'bah was damaged. But, this interpretation cannot be correct if the
last sentence of the hadith (tradition) implies that none of the sahabah (Prophet's
1 Tirmidhi 2180 (2187), Musnad Ahmad # 21936.
2 Bukhari # 4024.

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Companions) رضى الله عنهم survived at the time of this fitnah while in the battle waged by the
Hajj (pilgrimage)aj quite a few sahabah (Prophet's Companions) رضى الله عنهم were alive so, the
first interpretation only is correct.
CHAPTER - II
AL-MULAHIM (BATTLES)
باب الملاحم
The word (>>.) malahim) is the plural of (mulhamah (auxl.) meaning. 'fighting' 'battle' and
moment of fierce battle.' The word is derived from ( ~~ J) lahm, meaning 'meat', (1J) means
'woof', 'skin,' 'car uncle.' On the battle-field, flesh of those killed is seen all over it. Also, the
warriors are so engaged on eh battlefield that they are one upon the other like woven cloth, so it
is (Mxh). This word is also used for war. Sarah writes that this word means 'fitnah.' 'war.'
In this chapter, those particular battles are mentioned that had taken between specific
parties because of their mutual discord and at specific places and specific cities. This is why
a separate chapter has been created for it. Previously, in the chapter al fitan, fighting and
battles of a general nature have been treated.
SECTION I
الفَضل الآوَلْ
THOSE THINGS THAT WILL NECESSARILY HAPPEN BEFORE THE LAST HOUR
(٥٤١٠) عَنْ أَبِيْ هُرَيْرَةَ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَقُوْمُ السَّاعَةُ حَتّى تَقْتَتِلُ فِئَتَانٍ
عَظِيْمَتَانٍ تَكُونُ بَيْنَهُمَّا مَقْتَلَةٌ عَظِيمَةٌ دَعْوَاهُمَا وَاحِدَةٌ وَحَتَّى يُبْعَثَ دَجَّالُونَ كَذَّابُتَ قَرِئْبُ
◌ِنْ ثَلِيْنَ كُلُّهُمْ يَزُعَمُ أَنَّهُ رَسُولُ اللَّهِ وَحَتَّى يُقْبَضَ الْعِلْمُ وَيُكْفُرًا الزَّلَازِلُ وَيَتَقَّارَبَ الزَّمَارُ وَيَظْهَر
الْفِتَنُ وَيَكْثُرَا الْخُرَجَ هَوُ الْقَتْلُ وَحَتَّى يَكْثُّرَ فِيْكُمُ الْمَالُ فَيَفِيُصَ حَتّى يُهِزُّ رَبَّ الْمَالِ مَنْ يَّقْبَلُ صَدَقَّتَهُ
وَحَتَّى يَعْرِضَّهُ فَيَقُولُ الَّذِى يَعْرِضُهُ عَلَيْهِ لَّا أَرَبَ لِيُ بِهِ وَحَتّى يَتَطَاوَلَ النَّاسُ فِ البُنْيَانٍ وَحَتَّى يَمُنَّالرَّجُلَ
بِقَبْرِ الرَّجُلِ فَيَقُولُ يَالَيْتَنِى مَكَانَهُ وَحَتَّى تَظْلُهَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَّعَتْ وَرَاهَا النَّاسُ أُمَنُوا
أَجْمَعُوْنَ فَذَلِكَ حِيْنَّ لَا يَنْفَّهُ نَفْسًا إِنْمَانُّمَا لَمْ تَكُنُ أُمَنَتُ مِنْ قَبْلُ أَوْكَسَبَتْ فِيِ إِيْمَانِهَا وَلَتَّقُوْ مَنَّ السَّاعَةُ
وَقَّدْ نَشَر الرُّجُلَانِ ثَوْبَهُمَا بَيْنَهُمَا فَلَا يَتَّبَا بِعَانِهِ وَلَّا يَطْوِيَانِهِ وَلَقُوْمَنَّ السَّاعَةُ وَقَدْ إِنْصَرَفَ الرَّجُلُ
بِلَبَنِ لِفُحَتِهِ فَلَا يَطْعَمُهُ وَلَتَّقُوا مَنَّ السّاعَةٌ وَهُوَ يَلِيْطُ حَوْضَهُ فَلَا يَسْقِيْ فِيْهِ وَلَتَّقُوْ مَنَّ السَّاعَةُ وَقَدْرَفَعَ اكْلَتَهُ
إلى فِيْهِ فَلَا يَطْعَمُهَا- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5410
said, "The Last Hour will not come: - before two great parties fight one another
(there being a fierce fighting) causing much killing. Both will lay the same claim
(and it will not come: ) - before (great deceivers and fraudulent people numbering)
about thirty lying dajjal (the great deceiver)s are born, each of them claiming to be
Allah's Messenger. (And, it will not come) - before knowledge is removed .. (And, it

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will not come: ) - before earthquakes are many, time files soon (and is short),
(many) dissensions appear and there is hajr (meaning, fighting and killing plunder
and robbery. (And, it will not come: )
- before you have plenty of wealth uncountable, so that one who has much (wealth
and) property seeks to find someone who will receive his charity, but no one will
need it (either because he himself is wealthy or is content. And, it will not come: )
· - before people take pride in constructing large and palatial building. (And, it will
not come: ) - before one who passes someone else's grave expresses the desire that
he were there instead of him. (And, it will not come: ) - before the sun rises in the
place of its setting. Then when it rises and people see it (actually rising there they
will be amazed and) they will all believe (that it is a portent of the Last Day). But
that will be a time 'when to believe them shall not benefit a soul that never
believed (them) before, or had not earned any good by its belief.'1
And indeed, the last hour will come just when two men have barely spread out
their garment between them but will not have completed their transaction of folded
up the garment (when the first trumpet will be blown). - And, indeed the Last Hour
will come just as a man has milked his milch camel (and brought it home) but will
not have sipped it.
And, indeed, the Last Hour will come as a man repairs his tank but will not have
watered his camels from it.
And, indeed, the Last Hour will come as a person picks up a morsel of his food to
his mouth but will not have placed it (in his mouth)."2
COMMENTARY: The first words about both parties lying the same claim in their assertion
that they are Muslims and that they are on the right course. Each will be convinced of that.
The ulama (Scholars) say that the Prophet's صلى الله عليه وسلم words referred to the supporters of
Sayyiduna Ali رضى الله عنه and of Mu'awiyah رضى الله عنه.The former had said about the supporters
of the latter:
اخواننا بغوا علینا
"Our brothers, they are! They have rebelled against us."
It is also reported in a tradition: when the armies of Sayyiduna Ali usano, and Mu'awiyah
we Àn +, were confronting one another and one of the former brought one of the latter as
captive to Ali us in»), a man said on seeing the captive regretting at his condition, "I know
well that he was a perfect adherent of Islam. "Sayyiduna Ali us at +, admonished him,
"What is it that you say? He still is a Muslim." These words reject the opinion of the
Khawarij who maintain that both the groups (ancening the supporters of Ali san >, and of
Mu'awiyah) can +, were disbelievers. It also belies the contention of the rewafid that the
opponents of Ali رضى اللهعنه were disbelievers.
We have seen a hadith (tradition) in the previous chapter that the number of lying dajjal
(the great deceiver) will be thirty.3
Here, the hadith (tradition) says they will be thirty obviously. The Prophet ,can . may
1 The noble Quran, 6: 158.
2 Bukhari # 7121, Muslim # 248-157, Musnad Ahmad 2. 313.
3 Hadith (tradition) # 5406.
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have meant nearly thirty in the previous hadith (tradition) too. Or this hadith (tradition)
may have been narrated earlier and later the exact number of liars may have been revealed
to him so he gave the exact figure in that hadith (tradition) though in this book that hadith
(tradition) recedes this one.
Moreover, this hadith (tradition) giving their number as thirty does not contradict the
(لا تقوم الساعة حتى يخرجون) in Tabarani saying رضى الله عنه hadith (tradition) of Ibn Amr
(The Hour will not come till there arise seventy liars), because here it only means to
emphasize the great number of the liars, or thirty of them would claim to be Allah's
Messengers. The rest will be liars any way and of a great degree. Or, the seventy could be
other than these thirty, making the total one hundred.
In the words 'before knowledge is removed or taken away, knowledge is the specific one
that is beneficial in Shari'ah (divine law). It is the knowledge of the Quran and hadith
(tradition) and of related subject. It may also be called knowledge of religion. It will be
taken away by the departure of the ulama (Scholars) of the ahlus sunnah (Holy Prophet's
practice) was al-jama'ah. When there are no scholars, there will be no knowledge. It is a
portent of the Last Hours that true, sincere scholars will depart from the earth but the
vacuum so created will be filed by the ignorant, unlearned innovators who will be
abundant in number. This is why it is said, 'The death of an aalim (scholar) is like the death
of the aalam (world).
The words time flies soon refer to the days for Imam Mahdi As an +), when he comes there
will be peace everywhere on earth and people will be happy. Whenever this happens, time
seems to fly fast but whenever one is in trouble and unhappy, time seems to crawl slowly
and the hardship looks as if prolonging.
"Earth quakes do not mean only the natural disasters but also refer to trial and strife. Loss
and damage will be caused to men in different ways suddenly.
The word (z) harj) is defined by a sub narrator as fighting and killing. This will happen
because of fitnah (commotion).
As for wealth being aplenty the rich will not find anyone to accept sadaqah (charity)
(charity). Everyone will be rich. The poor and needy will not be found. It could also mean
that the rich man will resolve to trace out and search much one who may take his sadaqah
(charity). A third meaning is that tracing out a poor and needy person who way accept
charity will grieve and tire the rich.
As for raising high rises tall building, people will not do it for residential purposes or pious
ends. Rather, they will do it to vie with each other and to take pride in their achievement.
This is what is happening now a day. People do not hesitate to demolish places of worship
places of public welfare, graveyard and the like to build their luxurious houses gardens
and parks.
People will hope to be in the grave either because of their anxiety for their religious
affairs or because of facing too many trial and strife when they see the graves, people
who have a feeling in their hearts and who believe in the hereafter began to say. "would
that we were not in this would but were in these graves so that might not have seen these
trials and strife!"
As for the sun rising in the west, we shall explain it later when we come across this subject
in the chapter: (1LJoti) (portents of the Last Hour). Here, it is enough to say that
wheat this happens, the avenues of repentance will no more be available to anyone. This is