Indexed OCR Text

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the practice)."1
COMMENTARY: Sawa'ib is the plural of Sa'ibah. It is a she-camel that was left to itself
during the jahiliyah (ignorance period) to make good a vow, or for some other purpose.
(Or, she was set free after having delivered her tenth young one.) The Arabs vowed to do
it if she had all male offspring, or some traveller returned from a far off land, or a sick
person got well. When they left the she-camel to herself (after any of these things), they did
neither ride her nor drink her milk. She could pasture wherever she liked. No one
prevented her from eating or drinking, considering it as worship and a means to please
their idols.
Amr ibn Khuza'i was the man to introduce this practice. The ulama (Scholars) say that he
was also the first to worship an idol. Some versions give his name as Amr ibn Luhayy.
Aamir and luhayy were names of his father and grandfather.
Kirmani deduces from this hadith (tradition) that people have been sent to hell already.
But, it is suggested also that the Prophet صلى الله عليه وسلم was shown afore hand what will
happen in hell.
RESULT OR RAMPANT EVIL-DOING
(٥٣٤٢) وَعَنْ زَيْتَبَ بِنْتِ جَحْشٍ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَيْهَا يَوْمًّا فَزِعًا يَقُولُ لَا إِلهَ
إِلَّا اللَّهُ وَيُلْ لِلْعَرَبِ مِنْ شَرِّقَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَا جُوْءٌ وَمَا جُوْءَ مِثْلَ هَذِهٍ وَحَلَّقَ بِأَصْبَعَيْهِ
الْإِبْهَامَ وَالَّتِيْ تَلِيْهَا قَالَتْ زَيْنَبُ قُلْتُ يَا رَسُولَ اللهِ اَفَتُهْلِكُ وَفِيْنَا الصَّالِحُونَ قَالَ نَعَمْ إِذَا كَثُرَ
الْحُبْتُ - (متفق عليه)
5342. Sayyidah Zaynab Lint Jahsh us an +, narrated that one day Allah's Messenger
There is) (لا اله الا الله)" :visited her and seemed to be worried. He was saying صلى الله عليه وسلم
no God but Allah). Woe to the Arabs. because of the mischief that approaches.
Today, the wall keeping away Yajuj and Majuj has been opened this much",
indicating with his thumb and forefinger and forming a circle.
Sayyidah Zaynab ws a+, added that she asked, "O Messenger of Allah, shall we
perish while there are among as the righteous people." He said, 'Yes, if evil
overwhelms."2
COMMENTARY: Evil that may overwhelm is a spate of killing, fighting and mischief. This
was to begin in the future and the Arabs were to be the first targets. It began with the
tragic killing of the third Khalifah (caliph) Sayyiduna Uthman ibn Affan us an +) and
continues to-date.
The hadith (tradition) is interpreted to mean also that with the spread of Islam and the
conquests, the Arabs will become richer. The result will be that they will become weaker
Muslims in faith. They will love power and wealth love of the world will cause dissension
among them and they would be disunited.
The tiny opening in the wall that hinders the passage of Yajuj and Majuj was the sign of the
Last Day. The rise of dissension among the Arabs was also one of the portents of the Last
1 Bukhari # 3482, Muslim # 9-904
2 Bukhari # 3346, Muslim # 2-2810, Tirmidhi # 2187(2194)
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Some scholars say that the Prophet صلى الله عليه وسلم pointed out in these words an impending
severe loss to the Muslims at large. The historians know the trouble brought about by
Chengiz Khan causing damage to several Islamic states. Halaku Khan led a wave of the
Tartars to eliminate the Islamic caliphate. They killed khalifah Mu'taim Billah and
plundered Baghdad, killing hundreds of thousands of Muslims and involving the entire
Muslim ummah in great jihad (crusade)s.
The final word (>) khabeth means evil, sin and indecency. It is also said to mean
adultery. When fire erupts, it burns everything in its wake irrespective of dry or moist,
lawful or unlawful, pure or impure. It spares not believer and infidel, friend and foe. The
same applies to Divine punishment. When it descends, it makes no distinction between
pious and impious, but of course when all the creatures will be resurrected in the hereafter
then everyone will be treated according to his deeds.
In another version (of Mishkat), the final word (c) is Khubth. The meaning, however, is
identical.
SWALLOWING & METAMORPHOSIS OF THIS UMMAH
(٥٣٤٣) وَعَنْ آَبِيْ عَامِرٍ أَوْآَتٍ مَالِكٍ الْأَشْعَرِيِّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَيَكُوْنَنَّ
مِنْ أُمَّتِ أَقْوَامْ يَسْتَحِلُونَ الْخُزَّوَ الْخْرِيِرَ وَالْحُمْرَوَ الْمَعَازِفَ وَلْيُنْزِلَنَّ آقْوَامٌ إلى جَنْبٍ عَلَمٍ يَرُؤْمٌ عَلَيْهِمُ
بِسَارِحَةٍ لَّهُمْ يَأْ تِيْهِمْ رَجُلْ لِحَاجَةٍ فَيَقُوْلُونَ أَرْجِعُ إِلَيْنَا غَدًّا فَ يُبَيِّتُهُمُ اللَّهُ وَيَضَّعُ أُحْدَّمَ وَيَمْسَخُ اخِرِينَ
قِرَدَةً وَخَتَازِيْرَ إِلَى يَوْمِ الْقِيَامَةِ - رَوَّاهُ الْبُخَارِىُّ وَفِى بَعْضِ نُسُخُ الْمَصَابِيحِ الْحِرَ بِالْحَاءِ وَالزَّاءِ الْمُهُمَلَتَيْنِ
وَهُوَ تَصْحِيْفْ وَإِأَّمَا هُوَ بِالْخَاءِ وَالزَّاءِ الْمُعْجَمَتَيْنِ نَصَّ عَلَيْهِ الْحُمَيْدِىُّ وَابْنُ الْآَثِيْرِ فِى هَذَا الْحَدِيثِ وَفِي كِتَابٍ
الْحُمَيْدِيِّ عَنِ الْبُخَارِيِّ وَكَذَافِي شَرْحِهِ الْخِطَائِ تَرُوْمٌ عَلَيْهِمْ سَارِحَةٌ لَهُمْ بَاتِهِم ◌ِحَاجَةٍ۔(رواه البخارى)
رضى الله عنه or Sayyiduna Abu Maalik Ash'ary رضى الله عنه Sayyiduna Abu Aamir .5343
narrated that he heard Allah's Messenger صلى الله عليه وسلم say, "Surely, there will arise
among my ummah, some people who will regard as lawful his (illegal sexual
intercourse) or Khazz (- a particular kind of silk),2
Silk, wine and stringed instruments. Some of them will reside beside a (high)
mountain (which means that they will build their homes at elevated places to be
distinguished). Their pasturing animals will come to them in the evening. But,
when anyone comes to them with his need (say, asking for some milk, etc), they
will (send him away and) direct him to come back on the morrow. However, Allah
will send to them His punishment during the night, throwing down the mountain
on some of them (to crush them underneath it), metamorphosing some others into
apes and wines (and they will retain that form) till the day of resurrection."3
(Or, this punishment will be awarded to the evil-doers till the day of resurrection.)
1 See: Before & After the Last Hour, Ibn Kathir (English tr), for signs of the Last Hour. Darul-Ishaat,
Karachi.
2 Bukhari # 5590 has 'illegal sexual intercourse' her but the Urdu comments say 'a kind of silk', the
word being (khazz) - see also concluding portion of hadith (tradition).
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Some copies of the Masabih have hir instead of Khazz. This means the vagina to
mean illegal sex. But Humaydi and Ibn Athir have Khazz as specifically confirmed
by them.
Moreover, Hamaydi has said on the authority of Bukhari as also Khattabi in his
commentary on Bukhari.
'the pasturing animals will come to them in the evening, and someone in need will
come to them.'
COMMENTARY: Bukhari says that the narrator is Abu Aamir usan+, or Abu Maalik Ash'ari
4.6 4). This does not cast doubt on the hadith (tradition) because each of them is a sahabi
and they are all reliable. So, the hadith (tradition) will be sound whichever sahabi may have
narrated it.
Khazz is a kind of cloth that was produced from silk and wool in earlier days and was very
common. Even the sahabah (Prophet's Companions) ea>, and the tabi'un ales, sometimes
wore it. The ulama (Scholars) say that khazz is disallowed because it will mean resemblance
to the irreligious and luxurious people. Besides, it was very expensive and only the rich and
the squandering people wore it.
Or, we may say that it is the khazz that had not been introduced in the Prophet's lean
words were a صلى الله عليه وسلم times. It is pure silk. So, we may say that the Prophet's وسلم
miracle and he gave news of the unseen times. In this case khazz was used in the hadith
(tradition) as a general statement and hanr [silk] as a specific reference.
Muazif are musical instruments. It is the plural of [3;]; and [ At ] azeef is the voice of the
jinn. It is also applied to the whistle of the wind in the deserts at night.
The hadith (tradition) foresees some members of the ummah going to any lengths to prove
that the unlawful is lawful for example, silk is disallowed to men. Some ulama (Scholars)
say that if there is an: inner garment on which a silken garment is worn that does not touch
the body then, silk may be allowed to men. While this opinion is not unanimous, it cannot
be cited to permit men to wear silk garments outright. Indeed, men have begun to wear silk
and argue that certain ulama (Scholars) have said so and some religious elders have worn
it. They are involved in regarding an unlawful evil as lawful in Shari'ah (divine law), and
are committing a sin.
Similarly, some ulama (Scholars) and shaykhs (leading religious scholars) have used
mazamir (stringed instruments). This is subject to a lengthy debate but what must be seen
is in what conditions and with what restrictions they use mazamir. What is wrong is that
people have made their sayings and doings a base on which they have spread much wrong
and have termed musical gatherings as sama and do misguided things under the misnomer
to justify them as Shari'ah (divine law) compliant. They not only say that these things are
lawful but also assert that they fetch reward. We seek forgiveness of Allah and seek refuge
in Him from such thought.
Ibn Abu ad-Dunya has transmitted a similar tradition from Sayyiduna Anas s a +, in
these words:
يكونن في هذه الامة خسف وقذف ومسخ وذلك اواشربوا الخمرد اتخذت القينات وضربوا بالمعازف
This too means that when people use such things considering them to be lawful then they
will be smitten by Divine punishments of swallowing and metamorphosis.
The compiler of Mishkat has concluded by citing Humaydi anas, and Ibn Athir alas, to

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prove that the word (Ji) is a scribe's error and the correct word is(pl) meaning, not al-hir
but al-khazz. Hence, it is not correct to presume that this word is (¿) and (;) (+) - hir.
However, the compiler has made it clear with the words (s ) 'in this hadith
(tradition)' that this discussion applies only to this hadith (tradition) reproduced here from
Bukhari, for otherwise the word (J) is found in another hadith (tradition) which is
transmitted by Abu Dawud and others. While Teebi alas, has mentioned this hadith
(tradition) in his Sharh, the well-known exponent of Bukhari Allamah Ibn Hajr al des, has
said something that contradicts the compiler of Mishkah. He says that most versions of
Bukhari have (¿) and (3) - hirr). In this case, both versions will be said to be correct.
In the words (سارحة) ,(تروح عليهم بسارحة) is the subject of (تروح) .This means that (ب) in (بسارحة) in
the first version of Mishkah is superfluous.
Besides, the two books kitab Humaydi and Bukhari's Sharh Khattabi have (1bJu)
without the word (J+)) - 'some in need will come to them' (not 'a man in need ... '). Or, they
also have the word (Je)) but, we learn from this hadith (tradition) after (LbJ) that even the .
people of this ummah will face the punishment of swallowing and metamorphosis as the
ummahs of the past had suffered for their bad deeds. Therefore, we may say of the ahadith
(tradition) that say that this ummah will not be subjected to this kind of punishment that
(i)
Or, they refer to the initial period of this ummah and not the final period,
(ii)
Or, they speak of the entire ummah not of individual, here and there, who
may be subjected to this punishment.
WHEN PUNISHMENT COMES DOWN
(٥٣٤٤) وَعَنُ إِبْنِ عُمَرَ قَالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَنْزَلَ اللّهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ
مَنْ كَانَ فِيْهِمْ ثُمَّ بُعِثُوا عَلَى أَعْمَالِهِمْ - (متفق عليه)
5344. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When Allah sends down punishment on a people, it takes in its wake all those
who are among them. Then, they will be resurrected (in the hereafter) according to
their deeds."1
COMMENTARY: When any people rebel and become hardened sinners, they invite Allah's
wrath. Allah sends down His punishment and it does not differentiate between the
righteous and the wrong-doers. However, sometimes Allah preserves His righteous slaves
from this punishment.
In spite of that, all people being subject to the punishment does not imply that all of them
are of the same kinds, as far as their fate in the hereafter is concerned. There, everyone will
be treated according to his deeds. The pious will be treated well while the wrong-doer will
be punished.
WHAT MATTERS IS HOW ONE DIES
(٥٣٤٥) وَعُنُّ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَبْعَثُ كُلُّ عَبْدٍ عَلَى مَامَاتَ عَلَيْهِ- (رواه مسلم)
5345. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "(On
the day of resurrection,) everyone will be resurrected in the condition in which he
1 Bukhari # 7108, Muslim # 84-2879, Musnad Ahmad 2-40

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died."1
COMMENTARY: The very condition in which a person departs from this world, he will
arise in it on the day of resurrection and his fate will be in accordance with that. If he dies
as a faith full, then he will arise as such. If he dies an unbeliever, then he will be
resurrected as an infidel. Thus if he dies worshipping, he was committing sin, he will be
raised in that state. Success or failure in the hereafter depends on the condition in which
one dies. Nothing can be said of a person in what state he will die.
Some scholars say about one who is engrossed in remembrance of Allah always, and
Allah's mention makes home in his heart, then if at the time of death there is some
lessening of this condition because of restlessness or severity of illness, that will not cause
any harm to him Rather, after soul and body separate, his normal condition will come back
to him.
Hence, the real thing is to gain proficiency in remembrance of Allah and in closeness to
Him. It is alvays a plus point and an asset.
SECTION II
الفَضلُ الثَّانِى
MAN'S FOOLISHNESS
(٥٣٤٦) عَنْ آنٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَارَ أَيْتُ مِثْلَ النَّارِ نَامَ هَارِبُهَا وَلَّا مِثْلَ
الُجُنَّةَ نَامَ طَالِبُهَا-(رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5346
said, "I have not seen anything being neglected like hell by one who should flee
from it (yet he sleeps unconcerned), and not anything like paradise whose seeker
sleeps unconcerned (and neglectfully)."2
COMMENTARY: If anyone faces an enemy who could hurt him then he would not be
neglectful and sleep unconcerned, peacefully. He remains alert and keeps ready and
maintains a distance. But, how surprising that people neglect hell-fire which is very
destructive and terrifying. They do nothing to skirt it, But, they should be obedient to
Allah and avoid being sinful. They should worship Allah and obey Him.
In the same way, it is surprising that one who should yearn for paradise and try his utmost
to get to it, is unmindful and takes it easy doing nothing to achieve his goal. It is a place of
comfort and peace yet he neglects it, sleeping unconcerned instead of doing something
towards it.
It can be done by abiding by Allah's commands and seeking His and His Prophet's lean
y pleasure. He should not be lethargic in obeying and worshipping Him.
LAUGH LITTLE WEEP MUCH
(٥٣٤٧) وَعَنْ آنِيْ ذَرٍ قَالَ قَالَ النَِّيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ أَزِى مَالَا تَرَؤُكَ وَاسْمَعُ مَالَا تَسْمَعُوُنَ
أَخَّتِ السَّمَاءُ وَحَقُّ أَّهَا أَنْ تَأَّ وَالَّذِىُ نَفْسِ بِيَدِهِ مَافِيْهَا مَوْضِعُ أَرْبَعَ أَصَابِهَ إِلَّ وَمَلَكْ وَاضٌِ جَبْهَتَّه
سَاجِدٌّ اللّهِ وَ اللَّهِ لَوْ تَعْلَّمُوْنَ مَا أَعْلَهُ لِضَّحِكْتُمْ قَلِيْلًا وَلَبْكَ بْتُمْ كَثِيْرًا وَمَا تَلَنَّذُتُمُ بِالنِّسَاءِ عَلَى الْفُرُشَاتِ
1 Muslim # 83-2878, Musnad Ahmad 3-331.
2 Tirmidhi # 2601
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وَخَرَ جُتُمُ إِلَى الشُّهُدَاتِ تَجَارُ ونَ إِلَى اللَّهِ قَالَ أَبُوُذَّرٍ يَيْتَنِيْ كُنْتُ شَجْرَةٌ تُعْضَّدُ-(رواه أحمد والترمذى وابن ماجة)
5347. Sayyiduna Abu Dharr رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "I do
see that which you do not see and I do hear that which you do not hear. (They are
the portents of the Last Day and Allah's Majesty.) The heaven laments and it has a
right to lament. By Him in Whose hand is my soul, there is not in it so much as the
space of four fingers without an angel who has put his forehead in it to prostrate
before Allah. By Allah, were you to know what I know, you would laugh little and
weep much, and would not enjoy women in beds, but would go out to the plains
calling Allah for help."
Abu Dharr usan+, cried out, "How I wish I were a tree chopped into pieces!"1
COMMENTARY: The word (cbi) is derived from (b1). It means to emit a sound, to groan, to
squeak,.
The heaven emits a sound because of the load of the angels on it in the same way as a beast
does when a rider mounts it, or a bed squeaks.
Or, the heaven laments from fear of Allah. This calls on mankind who are living beings to
fear Allah more because they commit sin and disobedience while the heaven is lifeless. This
meaning is nearer to the words of the hadith (tradition).
The angels are occupied in worship of Allah continuously (in the seven heavens). Each
angel is engaged in some form of worship or other. Perhaps, the Prophet ,.Ich . spoke
of a heaven where all angels are bowing in prostration. They worship Allah in this way.
The word (ضغدات) is the (double) plural of (ضغة) which itself is the plural of (ضعيف). It means
dust, sand, path, elevated portion of land. In this hadith (tradition) it means 'a desert.'
Sayyiduna Abu Dharr as an », expressed the wish that he was a tree because it is very
difficult for man to avoid sin and evil. The devil is always on the look out to mislead him,
so he may arouse Allah's wrath and deserve punishment. If Abu Dharr usan +, was a tree,
it would be uprooted, chopped and discarded. He would then face no punishment in the
hereafter.
This kind of wish has been made by other sahabah (Prophet's Companions) (sans>, too.
One of them wished he was goat, slaughtered and consumed.
Another wished that he was a bird. It could then fly and rest at will and have no worries.
They were all-pious and had been given tidings of paradise in their lifetime. In spite of
that, they were worried about their prospects in the hereafter. Then, what may we say of
ourselves? Of course, the Prophet صلى الله عليه وسلم has held out good hope for the believer, but
we must be fearful of Allah.
THE DESTINATION
(٥٣٤٨) وَعَنُ آبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ خَافَ أَوْلَجَ وَمَنْ أَوْلَجَ بَلَةَ الْمَنْزِلَ اَلَا
◌ِكَّ سَلْعَةَ اللَّهِ غَالِيَّةُ الََّإِّ سَلْعَةَ اللَّهِ الْجَنَّةُ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5348
said, "He who fears (an enemy attack late in the night) sets out in the first part of
the night. He who begins to set out in the first part of the night gets to the
1 Tirmidhi # 2313(2319), Musnad Ahmad 5-173, Ibn Majah # 4190.
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destination. Know that the merchandise of Allah is invaluable. Know that the
merchandise of Allah is paradise."1
COMMENTARY: The destination is to attain the objective. The Prophet صلى اللهعليه وسلم alluded
to the devil who looks for an opportunity to use man's base soul and desires. But, if man
pursues the path of guidance in the very beginning with a sincere resolve then he will be
safe from the evil designs and cunning of the devil. If not, then the devil is a very sly
enemy who misses not an opportunity to ruin his victim.
Next, the Prophet yle a Lo emphasized that much effort should be made to walk on the
path to paradise. This he expressed in the words 'the merchandise of Allah is invaluable.'
There is no price for paradise. Only worship of Allah and pious deeds can get it for the one
who tries. He must also keep away from sin and disobedience. The Qur'an says:
وَالْبَقِيتُ الصُلِحْتُ خَيْرٌ عِنْدَ رَبِكَ ثَوَابًا وَخَيْ آَمَلًّا
{ .... but the ever-abiding righteous deeds are better with your Lord in respect of
reward and better in respect of hope.} (18: 46)
إِثَّ اللَّهَ اشْتَرِى مِنَ الْمُؤْمِنِيْنَ أَنْفُسَهُمْ وَأَهْوَ الَهُمْ بِأَّ لَهُمُ الْجَنَّةَ
{Surely Allah has bought from the believers their lives and their riches - for theirs
shall be the Garden (in return)} (9: 111)
MERIT OF DHIKR (REMEMBRANCE OF ALLAH)
(٥٣٤٩) وَعَنُ آَنَسٍ عَنِ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَقُولُ اللَّهُ جَلَّ ذِكْرَهُ أَخْرِجُؤْ مِنَ النَّارِ مَنْ ذَكَّرَنِى يَوْمًا
أَوْخَافَتِيْ فِيْ مَقَّامٍ - رَوَاهُ النِّزْ مِذِىُّ وَالْبَيْهَقِىُّ فِي كِتَابِ الْبَعْثِ وَالنُّشُوْرِ-
5349. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said that Allah
Whose remembrance is great will say (on the day of resurrection to the angels
deputed over hell), "Take out from hell whose remembered Me any time or feared
Me on any occasion."2
COMMENTARY: This is about the believer who maintained faith sincerely till he died, but
was sent to hell because of his sins. He feared Allah sometime when he may have stopped
himself from committing a sin. The Quran says:
وَآَمَّا مَنْ خَافَ مَقَامَ رَبٍّمٍ وَتَّهَى النَّفْسَ عَنِ الْهَوَى فَإِّ الْجُنََّهِىَ الْتَأْوى-
{But as for him who feared the standing before his Lord and restrained (his) soul
from caprices. Surely, the Garden shall be his abode.](79: 40-41)
Teebi said that dhikr is to remember Allah with the tongue and the heart. It is a sincere
effort, for, without involving the heart, even the infidels remember Allah. But they do not
.: صلى الله عليه وسلم believe in His unity. This is confirmed by the saying of the Prophet
مَنْ قَالَ لَا إِلهَ إِلَّ اللّهُ خَالِمًا مِنْ قَلْبِهِ دَخَلَ الْجَنَّةَ.
(He who say, (aryidiy) - there is no God but Allah - sincerely from his heart will
enter paradise)
1 Tirmidhi # 2450
2 Tirmidhi # 2594 (2603), Bayhaqi in Kitab ul bath wa on-nushur.
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Fear of Allah is such that one restrains himself from sin and occupies in worship because of
it. If that does not happen then mere fear is of no consequence.
Shaykh Fadil als, said, "If you are asked. "Do you fear Allah,' then give no answer, for if
you say 'No' then you will become an infidel. If you say, 'Yes,' you will be lying." Clearly,
he meant that one must refrain from sin.
This hadith (tradition) assures that if anyone remembers Allah sincerely even only once
and fears Him on one occasion then he will enter paradise after undergoing punishment.
But, Allah may also admit him to paradise without any punishment in hell, He is (styl An
(ويعذب منيشاء
(He forgives whom He wishes and He punishes whom He wishes.)
WHO VIE EACH OTHER TO DO GOOD DEEDS
(٥٣٥٠) وَعَنْ عَائِشَةً قَالَتُ سَأَنْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنُّ هَذِهِ الْآيَةَ وَالَّذِيْنَ يُؤْثُوْنَ مَا آتَوُا
وَقُلُوبُهُمْ وَجِلَةٌ أَهُمُ الَّذِيْنَ يَشْرَبُوْنَ الْحُهُرَوَ يَسْرِفُوْنَ قَالَ لَّا يَا ابْنَتَ الهِذِيْقِ وَالْكِتَّهُمُ الَّذِيْنَّ
يَصُوْمُؤْتَ وَيُصَلُّونَ وَيَتَقَدَّقُوْرَ وَهُمْ يَخَافُوْنَ اْ لََّيُقُبَلَ مِنْهُمْ أُوْلِكَ الَّذِيْنَ يُسَارُِوْتَ فِی
الْخُيْرَاتِ - (رواه الترمذى وابن ماجة)
صلى الله عليه narrated that she asked Allah's Messenger رضى الله عنهاا Sayyidah Ayshah .5350
about this verse:
وَالَّذِيْنَ يُؤْثُوْنَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
{And those who give whatever they give, while their hearts are full of fear.)(23: 60)
(She asked: ) "Are they who consume wine and steal?" He said, "No, O daughter of
siddiq! Rather, they are who fast, offer salah (prayer), give sadaqah (charity)
(charity) and fear lest this is not accepted from them. [It is as the concluding words
of this verse: )
أُولَئِكَ الَّذِيْنَ يُسَارِ عُونَ فِى الْخُيُرَاتِ
{Those who hasten to do good things [and they are fore most there in].}1 (23: 61}
COMMENTARY: Sayyidah Ayshah que no) presumed that only those people must fear
Allah who commit wrong. But, the Prophet ,,4,le an Lo corrected her that they were those
who did good deeds and in spite of that were fearful that Allah might not accept their
deeds. This is confirmed in the verse itself.
It must be borne in mind that the verse quoted in this hadith (tradition) is recited in two
ways. One of which is translated in the hadith (tradition) and also reproduced in the
translation. The second one is rare (33L.J), and this reading is :
وَالَّذِيْنَيَأْتُۇتَ
{they do whatever they do.}
The word is derived from ( __ l). It means 'to work', 'to do some work'. Their hearts are
fearful.
1 Tirmidhi # 3175(3186), Ibn Majah # 4198, Musnad Ahmad # 2538
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The question of Sayyidah Ayshah "que ano, is more in keeping with the second recital. But,
both Mishkah and Masabih have put the question according to the first recital, though it is
more correct with the second reading.
This portion was the gist of the explanation offered by Teebi s & >, which. He has
extracted from Tafsir Zajaj and Kashaf.
Mulla Ali Qari رضى الله عنه said that if we ascribe to the Prophet صلى اللهعليه وسلم the word as per the
rare recital, then it would refer to the people who do some deed by way of worship.' It
would not imply what Sayyidah Ayshah "s &w>, had presumed,: those who commit sin.'
It also does not refer to any general deed-either of the 'kind of worship' or of the 'kind of
disobedience,' because the concluding words of the verse are
أُولَئِكَ يُسَارِ عُونَ فِى الْخَيْرَاتِ
{Those who hasten to do good deeds}.
The Prophet صلى الله عليه وسلم recited: {الَّذِينَ يَهُوْمُؤْتَ الخ} {who fast ... } to elucidate the first words {
.{who give what they give} { وَالَّذِيْنَ يَأْتُونَ مَا آتَوا
Moreover, this applies to each of the two recitals. At the most we may say that the usual
reading refers to monetary worship while the rare reading refers to physical worship.
There is yet another interpretation that accommodates both views, meaning both kinds of
worship, in the usual reading. Thus both physical worship which people give (by exerting
themselves and fasting, offering salah (prayer), etc) and monetary worship (by giving
zakah (Annual due charity), etc] are included in the usual reading [which is the one given
in the hadith (tradition)).
TRUMPET, FIRST AND SECOND
(٥٣٥١) وَعَنْ أُنَيِّ بْنِ كَعُبٍ قَالَ كَانَ النَِّىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا ذَهَبَ ثُلُثُ اللَّيْلِ قَامَـ فَقَالَ يَأَيُّهَا النَّاسُ
اذْكُرُوا اللَّهَ أُذْكُرُوا اللَّهُ جَانَتِ الرَّحِفَةُ تَنْبَهُهَا الرَّادِفَةُ جَآءَ الْمُؤْثُّ بِمَا فِيْهِجَاءَ الْمَوْتُ بِمَا فِيْهِ- (رواه الترمذى)
5351. Sayyiduna ubayy ibn ka'b رضى اله عنه narrated that the Prophet صلى اللهعليه وسلم used to
get up, after two-thirds of the night had passed (to offer the salah (prayer) of taHajj
(pilgrimage)ud (super erogatory prayer)), and say. "O people, remember Allah (as
The One with all His attributes). Remember Allah [for His punishment and
reward). The rajifah is approaching! And, the radifah is on its heels! (They are the
first and the second trumpets on which all living beings will die and be resurrected,
respectively.) Death is coming with all that it contains (everything connected with
it). Death is upon you with all that it contains."1
·
COMMENTARY: The Prophet صلى الله عليه وسلم addressed the people who were asleep while
they could have got up and offered the salah (prayer) of taHajj (pilgrimage)ud (super
erogatory prayer) and remembered Allah through dhikr. It is emphasized mustahab
(desirable) to get up in the last portion of the night to engage in this form of worship.
In one version (av );ssi) is mentioned thrice. The third time, these words call upon the
people to remember Allah's blessings. His bounties and hardships that He sends down.
'The rajifah approaches' means 'the earthquake strikes.' It refers to the verse:
1 Tirmidhi # 2457
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يَوْمَ تَرْجُفُ الرَّاجِفَةُ الخ
{on the day when the quaking one quakes}(29: 6)
These words alert the people to be ready and do whatever good they can in the time
available to them. They may thus find it easy to face it. It has a fine allusion to death
which is symbolized in sleep which will result after the first trumpet. Running away will
follow the second trumpet blowing. Both these things are reminders of the day of
resurrection.
THINK OF DEATH & THE GRAVE
(٥٣٥٢) وَعَنْ أَبِيْ سَعِيدٍ قَالَ خَرَجَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِصَلْوٍ فَرَأَى النَّاسَ كَّهُمْ يَكْتَشِرُونَ قَالَ آَمّا
إِنَّكُمُ لَوْ أَكْثَرْتُمْ ذِكْرَهَا زِمِ اللَّذَّاتِ لَشَخَلَكُمْ عَنَّا أَرَى الْمَوْتِ فَ كْثِرُوْا ذِكْرَهَا زِمَ اللَّذَّاتِ الْمَوْتِ فَإِنَّهُلَهُ
يَأْتِ عَلَى الْقَبْرِ يَوْمٌ إِلََّ تَكُلَّمَ فَ يَقُولُ آَنَائِيْتُ الْغُرْبَةِ وَآَنَائِيْتُ الْوَحْدَةِ وَأَنَا بَيْتُ الثُّرَابِ وَأَنَا تَيْتُ الْدُوْدِ وَإِذَا
دُفِنَ الْعَبْدُ الْمُؤْمِنُ قَالَ لَهُ الْقَبْرُ مَرْحَبًا وَأَهْلًا آَمَا إِنْ كُنْتَ لَأَحَبَّ مَنْ يَمْشِئْ عَلَى نَظَهُرِىٌ إِلَىَّ فَإِذَا وُلِّيْتُكَ
الْيَوْمَ وَصِرُتَ إِلَىَّ فَسَتَّرَى صَنِيْعِى بِكَ قَالَ فَيَتَّسِعُ لَهُ مَذَّ بَصَرٍهٍ وَيُفْتَعُ لَهُ بَابٌ إِلَى الْجُنَّةِ وَإِذَا دُفِنَ الْعَبْدُ الْفَاجِرُ
. آوِ الْكَافِرُ قَالَ لَهُ الْقَبْرُ لَّا مَرُ حَبًّا لَهُ وَلَّا أَهْلًّا آَمَا إِنْ كُنْتَ لَأَبُغَضَ مَنْ يَّمْشِئْ عَلَى ظَهْرِىٌ إِلَىَّ فَإِذْ وُلِّئْتُكَ الْيُؤْمّ
وَصِرُتَّ إِلَىَّ فَسَتَزِى صَفِيْعِى بِكَ قَالَ فَيَلْتَئِمُ عَلَيْهِ حَتَّى تَخْتَلِفُ أَضْلَاعُهُ قَالَ وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ بِأَصَابِعِهٍ فَأَدُخَلَ بَعْضَهَافِ جَوْفٍ بَعْضٍ قَالَ وَيُقَيَّضُ لَهُ سَبُهُوْنَ تَنِّيْنَّالَوْ آَتَّ وَاحِدًا قِنْهَا نَفََّ فِى
الْأَرْضِ مَا أَنْبَتَتْ شَيْئًّا مَا بَقِيَتِ الدُّنْيَا فَيَنْهَسْنَهُ وَيَخْرِشْنَهُ حَتَّى يُقْضِى بِهِ إِلَى الْحِسَابِ قَالَ وقَالَ تَسُولُ اللَّهِصَلَى
اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا الْقَبْرُ رَوْضَّةٌ مِنْ رِيَاضِ الْجُنَّةِ أَوْحُفْرَةٌ مِنْ حُفَرِ النَّارِ-(رواه الترمذى)
5352. Sayyiduna Abu Sa'eed رضى الله عنه narrated that the Prophet صلى الله عليه وسلم came out
for the salah (prayer). He observed some men showing their teeth (as though
grinning). He said, "If you devote much (time) to remember the destroyer of tastes,
it would prevent you from what I see (now). So, remember often death, the
destroyer of tastes, for there does not come a day to any grave when it does not call
out, 'I am the home of the strange. I am the home of solitude. I am the home of
dust. I am the home of worms.' (A far off place, deserted, dust from what you were
created, infested with creeping creatures.) When a believer is buried, the grave says
to him, 'welcome! Of all those who walk on my back, you are the dearest to me.
Today, you have been entrusted to me, and you shall see how I treat you (kindly).'
It will then expand for him to the limit of his sight and a gate to paradise will be
opened for him.
However, when a sinner or a disbeliever is buried, the grave says to him, 'You are
unwelcome! You are, indeed, the most despised to me of those who walk on my
back. You are entrusted to me today and you have come to me. You shall see how I
treat you (badly).' It will then squeeze him so hard that his ribs would overlap (on
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The narrator said that Allah's Messenger صلى الله عليه وسلم showed this with his fingers
intertwined, and he said further," Seventy dragons will be set upon him, such that
if one of them were to exhale on earth, it would not produce any crop till the end of
the world. They will sting and scratch him till he is resurrected to give reckoning."
The narrator also said that Allah's Messenger ,,le ano said, "The grave is, indeed,
a garden of the gardens of paradise, or a pit of the pits of hell."1
COMMENTARY: Remembering death gives life to the heart of the negligent. Shaykh
Noorud din Ali Mutlaqi used to carry with him a sort of bag on which was inscribed (=))
'death!' whenever anyone enrolled as his disciple, he put that bag round his neck so that he
might realize that death was near at hand. His wish was that they should not be neglectful
at any stage but should be awake to obey and worship Allah and engage in remembrance
of Him.
It is reported of a pious king that he had one of his attendants stand behind him to repeat
the death, the death!' so that he might never be unmindful of Allah, and his' - (الموت، الموت)
spiritual illnesses may continue to be cured.
Death should never be forgotten knowing also that the grave proclaims daily that it is the
home away from home ...
The grave is a home where the dweller is food for worms. So, O man! How can you desire
to eat sumptuous food and develop your body knowing that, after all, it will be
nourishment for the worms of the earth.
What will profit you are only good deeds. If you amass them and go to the grave, you will
be successful. This is why the grave is called a 'chest of deeds.' Some people say that when
a body decays and stinks, worms arise and survive on the body till only the skeleton
remains. Then the worms devour each other and perish.
The ulama (Scholars) say that the Prophets صلى الله عليه وسلم, martyrs and the awliya (saints/
friends of Allah) are preserved in the grave from worms and decay. Their bodies remain
intact. The Prophet صلى اللهعليه وسلم said:
إِثَّ اللَّهُ حَرَّمَ عَلَى الْأَرْضِ آَنْ تَاكُّلُ أَجْسَادَ الْآَنْبِيَّآَيْ
(Allah has forbidden the earth to eat the bodies of the Prophets (> _. Jpg.le
And, Allah says about the martyrs:
وَلَا تَحْسَبَنَّ الَّذِيْنَ قُتِلُوا فِيْ سَبِيْلِ اللَّهِ أَهْوَاتًّا بَلْ أَحْيَاءُ عِنْدَ رَبِّهِمُ
{Think not of those who were slain in Allah's way as dead. Nay they are alive [and
are provided with sustenance] from their Lord.} [3: 169]
As for the practicing ulama (Scholars) who are bracketed with the awliya (saints/ friends of
Allah) (Allah's friends), if the martyrs are given great merit then these ulama (Scholars)
should receive more merit than them because a drop of the ulama (Scholars)'s (pen's) ink is
more excellent than the blood of the martyrs.
When a believer was spoken of as being buried, it follows naturally that when the sinner
( ¿- ti) is said to be buried, it means the disbeliever. Besides, the grave also describes him as
the worst of those who walked on the earth. This is confirmed by the words of the Quran:
1 Tirmidhi # 2460(2468)
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أَفَمَنُ كَانَ مُؤْمِنَّا كَمَنْ كَانَ فَاسِقًا
{Is he, then, who is a believer, like him who is a transgressor?} [32: 18]
Here, (3 4)- transgressor refers to a disbeliever.'
Moreover, it is the style of the Quran and hadith (tradition) that when a command or
decision is given about the burzakh [intermediary period between death and resurrection],
there are only two different kinds of people: (i) believers and (i) disbelievers. As for the
fasiq [transgressing] believer, nothing is declared about him either because his fault is
concealed, or that he may be kept between fear and hope. It is not that he is classified as a
third kind (between disbeliever and believer), as the misguided mu'tazillah hold.1
As for seventy dragons being set against the infidel, either the number is specific, or it
means many. This second opinion is upheld by another tradition which says:
'One less than one hundred dragons are set against the disbeliever in his grave.'
FEAR OF THE HEREAFTER MADE THE PROPHET صلى الله عليه وسلم GREY-HAIRED
(٥٣٥٣) وَعَنْ آنٍ جحيفة قَالَ قَالُوا يَارَسُولَ اللَّهِ قَدْ شِبْتَ قَالَ شََّتُنِيْ سُوْرَةُ هُوْدُ وَآَخَوَاتُهَا(رواه الترمذى)
5353. Sayyiduna Abu Juhayfah can+, narrated that some of the Sahabah (Prophet's
Companions) (+s &s », submitted, "O Messenger of Allah, you have become grey-
haired (prematurely)." He said, "Surah Hud and its sisters (mening surahs like it)
have turned my hair grey."2
COMMENTARY: Surah Hud and others like it mention the day of resurrection very often.
The thought of the ummah worried the Prophet صلى الله عليه وسلم. How would they fare? This
worry turned his hair grey.
(٥٣٥٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ آَبُوْبَكْرٍ يَارَسُولَ اللّهِ قَدْ شِبْتَ قَالَ شَيَّبْتَنِيْ هُوْدُ وَالْوَاقِعَةُ وَالْمُرُسَلتِ
وَعَتَّ يَتَسَأَ لُوْتَ وَإِذَا الشَّمْسُ كُوِّرَتُ-رَوَاءُ الِّزْ مِذِىُّ وَذَكَّرَ حَدِيْثُ أَيْ هُرَيْرَةَ لَّا يَلِجُ النَّارُ فِي كِتَابِ الْجِهَادِ.
5354. Sayyiduna Ibn Abbas رضى الله عنه narrated that Abu Bakr رضى الله عنه submitted (one
day), "O Messenger of Allah صلى الله عليه وسلم, you have grey hair (before time). He said,
"(Surah) Hud, al-Waqiah, al-Mursalat, amma yatasa aloon and izash shamsu
kuwirat3 have turned my hair grey."4
The haidth of Abu Hurayrah a:calle, about one who weeps from tear of Allah is at # 3828.
SECTION III
الْفَضْلُ الثَّالِثُ
THE SAHABAH'S RIGHTEOUSNESS
(٥٣٥٥) وَعَنْ آَنَسٍ قَالَ إِنَّكُمُ لَتَعْمَلُونَ أَعْمَالًّا هِىَ أَدَّقُّ فِي أَعْيُنِكُمْ مِنَ الشَّعْرِ كُنَّا نَعُدُّهَا عَلَى عَهْدِ رَسُوُلِ
اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنَ الْمُؤْبِقَاتِ يَعْنِى الْمُهْلِكَاتِ-(رواه البخارى)
1 The separatists: a sect founded by Wasil ibn Ata who separated from the school of Hasan Busri >,
à. They have other such views, live: the Qur'an is created not eternal.
2 3297(3808) in the chapter. (Hud is Surah # 11)
3 Respectively, # 11, 56, 77, 78 (an-Naba) and 81 (at-Takweer).
4 Tirmidhi # 3297(3808)
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5355. Sayyiduna Anas usan+, said, "You do such things as seem to you in your eyes
to be finer than hair but in the time of Allah's Messenger , le ano, we regarded
them to be among the mubiqat, meaning that which destroy."1
COMMENTARY: That which you regard as un-harmful, or at most as undesirables, are
truly very harmful. In the days of the Prophet صلى الله عليه وسلم we counted them among such
things as would impair consequences in the hereafter.
MORE ABOUT THAT
(٥٣٥٦) وَعَنْ عَائِشَةً أَرَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ يَا عَائِشَةُ إِيَّاتٍ وَمُحَقَّرَاتِ الذُّنُوبٍ فَاِ؛
لَهَا مِنَ اللهِ طَالِبًا۔(رواه ابن ماجة والدارمى والبيهقى فى شعب الإيمان)
5356. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said, "O
Ayshah, beware of sins that are considered insignificant, for , there is the one
demanding (meaning, the punishment) pursuing them, from Allah."2
COMMENTARY: The 'One demanding' is the punishment for the sins that demands that
such people should be handed over to them. Allah does not turn down its demand.
Hence, it is not proper to be negligent in this regard. Many people imagine that minor sins
may be condoned and will not be subject to reckoning. As a result, and have no tear at all.
They do not realize that persisting in committing minor sins amounts to perpetrating a
major sin.
Allah does not forgive a major sin and punishes the doer of a minor sin. He says:
وَيَغْفِرُ مَادُوْنَ ذَلِكَ لِمَنْ يَشَآَىُّ
{and He shall forgive all besides that to whom He will.)(4: 48)
There also is the verse of the Qur'an:
إِبْ تَجْتَنِبُوا گَبَائِرَ مَاتُنُهَوْنَ عَنْهُنُگَّفِّرْ عَنْكُمْ سَنتُتِگُمُ
{If you shun major sins that you are forbidden, We shall acquit you of your evil
deeds .... ](4: 31)
This means: 'We shall erase your minor sins with such of your worship as erase sins,
provided you shun sins altogether, whether minor or major.' Thus, this verse stipulates
that you should refrain from committing every kind of sin, not merely major as the
mu'tazillah say. Rather, the stipulation includes all kinds of sin absolutely.
According to another tradition transmitted by Ahmad and Tabarani:
"Preserve yourselves from minor sins too, because the minor sins may be compared to
some people who get down in a lowland and gather logs of wood, one by one, to kindle a
fire and bake bread. In the same way, the perpetrator of minor sins, commits little sins and
gathers so much burden that his boat becomes over-loaded. The result is that he drowns.
And there is no doubt in it that if Allah catches the perpetrator of minor sins then He
destroys him.
1 Bukhari # 6492
2 Ibn Majah # 4243, Darimi # 2726, Musnad Ahmad # 402, Bayhaqi in Shu'ab ul-eeman.
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رضى الله عنه ABU MUSA & رضى الله عنه ABOUT UMAR
(٥٣٥٧) وَعَنْ آنِيْ بُرُدَةً بُنِ آَبٍ مُؤْسِى قَالَ قَالَ لِيُ عَبْدُاللَّهِ بْنُ عُمَرَ هَلْ تَدْرِئٌ مَاقَالَ آَبِيْ لِأَبِئْكَ قَالَ قُلْتُ
لَاقَالَ فَإَِّ ابِ قَالَ لِأَبِئْكَ يَا آبَا مُؤْسِى هَلْ يَشُرُّكَ آَّ إِسْلَامَنَا مَعَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَهِجْرَتَنَا مَعَهُ وَجِهَادَنَا مَعَّهُ وَعَمَلَنَا كُلُّهُ مَعَهُ بَرَدَلْنَا وَأَرَّ كُلَّ عَمَلٍ عَمِلْنَا بَعْدَهُ نَّجُوْنَا مِنْهُ كِفَافًا رَأْسًا بِرَأْسٍ
فَقَالَ أَبُوْكَ لِآَيِ لَا وَاللّهِ قَدْجَاهَدْنَا بَعْدَ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَصَلَّيْنَا وَصُمْنَا وَعَمِلُنَا خَيْرًا
كَثِيرًا وَأَسْلَمَ عَلَى آَيْدِيْنَا بَشَرْ كَثِيْ وَإِنَّا لَنَرْجُوْا ذَاكَ قَالَ آَيْ لَكِنِّى أَنَا وَالَّذِى نَفْسٌ مُمَّرَ بِيَدِهِ لَوَدَدُثُ آَرَّ
ذُلِكَ بَرَدَلَنَا وَلَّ كُلَّ شَىْءٍ عَمِلْنَا بَعْدَهُ نَجُوْنَا مِنْهُ كِفَافًا رَأْسًا بِرَأْسٍ فَقُلْتُ إِّ أَبَاكَ وَاللَّهِ كَاتَ خَيْرًّا
مِّنْ آني- (رواه البخارى)
5357. Sayyiduna Abu Burdah رحمه الله son of Abu Musa رضى الله عنه (Ash'ari) narrated:
Abdullah ibn Umar usan+, said to me, "Do you know what my father said to your
father?" I said, "No." He said, "My father said to your father, 'O Abu Musa, are
you not pleased that our Islam with Allah's Messenger صلى الله عليه وسلم (we embraced at
his hands), our hijrah along with him, our jihad (crusade) (in which we participated
with him, and all our deeds (like salah (prayer) and so on) that we performed along
with him - are all (as obligatory on us and) permanent1 for us. And the deeds that
we did after his death, if they offset (the bad ones) are enough to get us
deliverance?'
Your father said to my father, 'No, by Allah, it is not so. We took part in jihad
(crusade) after the death of Allah's Messenger صلى الله عليه وسلم, offered salah (prayer),
fasted and did many pious deeds (like charity), and many people embraced Islam at
our hands certainly, therefore, we expect reward for these things.' My father (Umar
us ano)) said (to you father), 'By Him in Whose hand is the soul of Umar, I do wish
that they (the deeds we did along with Allah's Messenger صلى الله عليه وسلم should be
made permanent (and perpetually rewarding) and what we have done after his
death should be enough to get us deliverance offsetting one another (good deeds
atoning for bad).'"
Sayyiduna Abu Burdah ucan+, then said, "By Allah, your father was better than my
father."2
رضى الله عنهم (COMMENTARY: As for the deeds done by the sahabah (Prophet's Companions
after the Prophet's صلى الله عليه وسلم death, Umar رضى الله عنه wished that they were approved and
wished that, at least, their reward offset the punishment against them. If they earned no
reward from them then the deeds should not bring them punishment too.
However, they had firm hope that the deeds they did along with Allah's Messenger la.
are accepted. And, the deeds that they did after his death could not be without
shortcomings, so it would be safe for them if they have those deeds balanced. While there
1 Perpetually rewarding.
2 Bukhari # 3915

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could be no question about their deeds done under the Prophet's, Lylean . lead, what they
did after he died depended on their intentions and the situation around them. Indeed, the
sahabah (Prophet's Companions) , a >, themselves conceded that they had not yet
finished burying the Prophet صلى الله عليه وسلم, when they sensed a change taking over their
hearts. In other words, the darkness that spread after the setting of the sun of prophet
hood also had its effect on the hearts of the Sahabah (Prophet's Companions) (sản (+).
They realized that they had come down of the previous state.
This means that Umar's usan>, words were wise when he hoped that their deeds after the
Prophet the à Lo should make up for each other. If this is feared of those great, pure
men, what may be said of the people who succeeded them in time? Their worship is
incomplete, not without arrogance. Their hope lies in Allah's mercy and His forgiveness
by virtue of the pious people. Of course, some mystics do say that the sins and
disobedience as create repentance and shame excel such obedience and worship as cause
one to be proud and egoist.
In conclusion, Abu Burdah رضى الله عنه acknowledged that the father of Ibn Umar رضى الله عنه was
better than his own father yet was fearful of his fate. He had great merits yet he was very
mindful of the hereafter.
NINE COMMANDS
(٥٣٥٨) وَعَنْ أَنِيٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَمَرَنِ رَقٍ بِتِمْعٍ خَشْيَةِ اللّهِ فِي السِّرِّ
وَالْعَلَانِيَّةِ وَكَلِمَةُ الْعَدُلِ فِىِ الْغَضَّبِ وَالرِّضًا وَالْقَصْدِ فِي الْفَقْرِ وَالْغِنَا وَأَنْ آَضِلَ مَنْ قَطَعَنِيْ وَأُعْطِىَّ مَنْ
حَرّمَنِيْ وَاعْفُوْ عَمَّنْ ظَلَمَنِيٍ وَأَنْ يَّكُوُنَ صَمْتِيٍ فِكْرًا وَنُطْقِى ذِكْرًا وَنَظُرِى عِبْرَةً وَأُمُرَ بِالْعُرْفِ وَقِيْلَ
پالمعروف-(رواهرزین)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5358
said, "My Lord has given me nine commands;
(1) I should fear Allah in private and in public in every situation whatsoever so that
I am prevented from doing wrong).
(2) I must speak the truth whether I am angry or pleased (and must exercise
moderation in every condition and only utter what is just).
(3) I must exercise moderation both in poverty and richness.
(4) I must join bonds of relationship with whose who sever it with me. (This those
who sever it with me. (This was a very prominent attribute of the Prophet ,, loan Lo.
(5) I must continue to give (liberally) even to him who denies me (and keeps me out
of his dealings).
(6) I must forgive him who does wrong to me (though I possess ability to retaliate
and suppress him).
(7) I must let my silence be occupied with worship (like making mention of Allah
in my mind)
(8) I must let my speech be mention of Allah (and His praise and His message).
(9) I must cause my looking to be to heed and take a lesson (attentively, not with
inattention and neglect).
My Lord also commanded me that I should enjoin that which is pious and righteous

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(or the reputable).
The word is urf or ma'ruf (s in another version). Both signify 'the reputable.1
COMMENTARY: While (3,,Ju) - 'command the righteous; is mentioned 'forbid evil' is
not mentioned. Actually, when one enjoins piety, he naturally forbids evil.
Moreover, this command is over and above the nine commands. It is comprehensive and
صلى اللهعليه وسلم all-embracing command. All good things come under its purview. The Prophet
mentioned it finally to sum up all the commands.
WEEPING FOR FEAR OF ALLAH
(٥٣٥٩) وَعَنْ عَبْدِ اللَّهِ بْنِ مَنْهُوْدٍ قَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ عَبْدٍ مُؤْمِنٍ يَخْرُجُ مِنْ عَيْنَيُّهِ
دَهُوُهُ وَإِنْ كَانَ مِثْلَ رَأْسِ الذُّبَابٍ مِنْ خَشْيَةِ اللَّهِ ثُؤَّ يُصِيْبُ شَيْئًا مِنْ حُرِّوَجُهِهِ إِلَّا حَرَّمَهُ اللهُ عَلَى
النَّارِ- (رواه ابن ماجة)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .5359
jule said, "No believing person's eyes shed tears - even so much as a fly's head -
and they drop on some portion of his beauty (cheek), out of fear of Allah, but Allah
forbids the fire of hell to touch him."2
CHAPTER - VIII
CHANGE OF THE PEOPLE FOR THE WORSE
بَابُ تَغَتِّرُ النَّاس
The Arabic word in the caption is (,). It means 'to change from one condition to another'
صلى اللهعليه وسلم The state of the Muslims has altered from what it was in the time of the Prophet
The believers were then strictly on the path of religion. They respected the commands of
sunnah (Holy Prophet's practice) and stood for truth and justice. They were not lured by
the world's glitter, wealth, position, retinue, etc. They were neither greedy nor arrogant.
It was their second nature to abide by the deeds approved by Shari'ah (divine law) to
maintain a dignified character and to possess a good nature. They were strong supporters
on the path of truth and justice.
Their hearts were radiant and their inner nature was pure and bright.
However, after the death of the Prophet صلى الله عليه وسلم, a gradual change began to take over
them. With time, were complete transformed for the worst.
SECTION I
الفضل الآول
SCARCITY OF MEN
(٥٣٦٠) عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا النَّاسُ كَالْإِبِلِ الْمِائَةِ لَّا تَكَادُ تَجِدُفِيْهَا
رَاحِلَةً- (متفق عليه)
5360. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
1 Razin
2 Ibn Majah # 4197.

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"People are only like one (worthy) hundred camel among which you might find
with difficulty one riding beast."1
COMMENTARY: The word (1+1) is a camel that is sound and healthy very capable as a
riding beast or a beast of burden. It is much desired. The feminine prefix is only for
emphasis. The hadith (tradition) means that while there are innumerable people in this
world. Very few are worthy of being companions of the Prophet ,le ino and of giving
all rights of the companionship, and of being helpful to him in his mission.
The time of the Prophet صلى الله عليه وسلم was better in this sense because there were many such
people then. Thereafter though their number decreased, yet they were certainly more
numerous than those who followed them. In this way, they continued to decrease
generation after generation.
The figure 'one hundred' Is used to denote 'many' so, in the world of human beings such
men as may be called sincere practicing scholars are a rarity. This is why people who
matter say in every generation, 'there is a famine of men.'
Sahl Tustari ales, saw a mosque packed to capacity and there was no space to put down a
foot. He remarked, "There are, indeed, many who recite the Kalimah, but the number of,
sincere ones among them are scarce.'
The Quran has also treated this subject often
MUSLIMS WILL IMITATE JEWS & CHRISTIANS
(٥٣٦١) وَعَنْ آَبِيْ سَعِيدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَتَنَّبِعُنَّ سُنَنَ مَنْ قَبْلَكُمْ شِبْرًا ابِشِبْرٍ وَذِرَاعًا
بِذَّرَاءٍ حَتّى لَوْدَخَلُوا جُحْرَ ضَتٍ تَبِعْتُهُوُهُمْ قِيْلَ يَارَسُولَ اللَّهِ الْتَّهُوْدَوَ النَّصَارَى قَالَ فَمَنْ- (متفق عليه)
.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .5361
said, "Surely, you will pursue the practices of your predecessors, span by span and
cubit by cubit so much so that if they entered a lizard's hole you would imitate
them." He was asked, "O Messenger of Allah (are they) the Jews and the Christian
(who have preceded us)? He asked, "(If not they,) then who else (will you
imitate)?"2
COMMENTARY: The practices of the predecessors could be pious or evil, but here they are
a people who changed the sunnah (Holy Prophet's practice) of their Prophet (> Ji,le They
incorporated in them their own whims and base desired, and even changed the base of
their religion. The original commands and rules were annulled.
As for span by span and cubit by cubit, it means they imitated them completely, all of their
practices.
PIOUS PEOPLE DISAPPEAR GRADUALLY
(٥٣٦٢) وَعَنْ مِرُدَاسِ نِ الْأَسْلَمِنِّ قَالَ قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَذْهَبُوْنَ الصَّالِحُونَ الْأَوَّلُ
وَالْأَوَلُ وَيَبْقَى حُقَالَةٌ كَحْفَالَةِ الشَّعِيْرِ أَوِ النَّهُرِ لَا يُبَالِيْهِمُ اللَّهُ بَالَةً-(رواه البخاری)
5362. Sayyiduna Mirdas Aslami رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said.
"The righteous will continue to depart (from this world) generation by generation
1 Bukhari # 6498, Muslim 232. 2547, Tirmidhi # 2881/81.
2 Bukhari # 3456, Muslim # 6. 2669, Musnad Ahmad 2-511.
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and (the evil people resembling) the dregs of barley or dates will remains, for
whom Allah will not have any esteem (they being of no consideration)."1
SECTION II
الفضلُ الثَّانِى
THE WORST WILL TAKE OVER
(٥٣٦٣) عَنِ ابْنِ عُمَرَ قَالَ قَالَ تَسْوُلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا مَشَتْ أُقَّتِىِ الْمَطَّيْطَاءُ وَخَدَمَتُهُمُ ابْنَاءُ
الْمُلُوُكِ ابْنَاءُ فَارِسَ وَالرُّوْمَ سَلَّطَ اللَّهُ شَرَارَهَا عَلَى خَيَارِ هَا رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبُ-
5363. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When the members of ummah walk with conceit and the children of kings serve
them - sons of the kings of Persia and Byzantine, Allah will cause the worst of them
to rule over the best of them."2
صلی اللهعليهوسلم COMMENTARY: This hadith (tradition) is one of the evidenced of the Prophet's
ruth. He foretold that which was to happen in future and it transpired exactly as he did
say. The Muslims did conquer Persia and Byzantine and acquired their wealth. They took
their inhabitants as captives among whom were children of their emperors too. But when
they become arrogant and conceited, Allah empowered those people over them. They
killed Sayyiduna Uthman Ibn usd+, Affan. And, the Banu Hashim lost power to the Banu
Umayyah. The way they behave is a bitter experience in Islamic history which it is better
not to recount here:
The word (etal.) is to strut, walk in a conceited manner. It is also spelt by some (b.b.).
THE LAST HOUR
(٥٣٦٤) وَعَنْ حُذَّيْفَةً أَثّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَقُوْمُ السَّاعَةُ حَتَّى تَقْتُلُوا إِمَامَكُمُ وَتَخْتَلِدُوْا
بِاسْيَّافِكُمْ وَيَرِثُدُنْيَاگُمُ شِرَارَكُمُ- (رواه الترمذى)
5364. Sayyiduna Hudhayfah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The
last hour will not come before you kill your imam (leader), kill each other to you
with your swords and the worst of you inherit your world (to become your
leaders).3
(٥٣٦٥) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَقُوْمُ السَّاعَةُ حَتَّى يَكُونَ أَسْعَدَ النَّاسِ بِالدُّنْيَا
لُدَءُ بنُ لُگۆَـ رَوَاهُ التزمِذُ والبيهقى فى دَلَائِلِ النُّوَّةِ-
5365. Sayyiduna Hudhayfah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The Last Hour will not come till the stupid son of the stupid becomes the most
fortunate of all men" (in terms of worldly possessions and they will be the wicked
bad character~d).4
1 Bukhari # 6434.
2 Tirmidhi # 2261 (2268)
3 Tirmidhi # 2170 (2172), Ibn Majah # 4043.
4 Tirmidhi # 2209 (2216), Musnad Ahmad # 22363.

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.
COMFORTABLE LIFE HINDERS RELIGIOUS OBLIGATIONS
(٥٣٦٦) وَعَنْ مُحَمَّدِ بْنِ كَعْبٍ نِ الْقُرَظِيّ قَالَ حَدَّثَنِىْ مَنْ سَمِعَ عَلِيَّ بْنَ آَبٍ طَالِبٍ قَالَ إِنَّا لَجَلُوُسْ مَعَ
تَسْوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْتَسْجِدِ فَأَّلَةَ عَلَيْنَا مُضْعَبٍ ابْنُ محُمَّيْرٍ مَا عَلَيْهِ إِلَّ بُرُدَةٌ لَهُ مَرْفُوْعَةٌ
بِفَرٍُ فَلَمَّا رَأْهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَكَى لِلَّذِى كَانَ فِيْهِ مِنَ النِّعْمَةِ وَالَّذِئْ هُوَ فِيْهِ الْيَوْمَ ثُّ
قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَيْفَ بِكُمْ إِذَا عَذَّا أَحْدَكُمْ فِيْ كُنَّةٍ وَرَاءَ فِيْ حُلَّةٍ وَوُضِعَتُ بَيْنَ يَدَيْهِ
صَحْفَةٌ وَرُفِعَتْ أُخْرِى وَسَتَرْتُمُ يُوْتَّكُمْ كَمَا تَسُْ الْكَعْبَةُ فَقَالُوا يَا رَسُولَ اللَّهِ تَخُنُ يَوْمَئِذٍ خَيْ قِنَّا الْيَوْمَ
نَتَفَّرَُّ لِلْعِبَادَةِ وَنُكُفَى الْمُؤُنَّةَ قَالَ لَا آَنْتُمُ الْيَوْمَ خَيْرٌ مِنْكُمْ يَوْمَئِذٍ(رواه الترمذى)
5366. Sayyiduna Muhammad ibn Kab al Qurazi رضى الله عنه said that he was told of this
hadith (tradition) by a man who had heard if from Sayyiduna Ali ibn Abu Talib ~>,
us an who narrated that they were sitting in the mosque (Masjid Nabawi or Masjid
Quba) with Allah's Messenger صلى الله عليه وسلم when Mus'ab ibn Umayr رضى الله عنه came to
them. He had no him a cloak of his patched with for. On seeing him, Allah's
Messenger صلى الله عليه وسلم wept recalling how he had lived in blessing (riches and
comfort) and what had become of him after that. Then, Allah's Messenger ,le and
, said, : How will it be with you when one of you goes out in the morning in a
mantle and returns in the evening wearing another mantle, and a dish is brought to
him as another is removed, and you cloth your homes as the Ka'bah is covered?"
They said, "O Messenger of Allah, on that day, we shall be better off than we are
today, having enough time to worship and sufficient for our needs." He said, "No
you are better today than you would be then."1
COMMENTARY: Suyuti als, has transmitted in Jama'ul Jawami a tradition of Umar al+,
having round his back a belt of the hide of sheep. The صلى الله عليه وسلم came to the Prophet عنه
Prophet صلى الله عليه وسلم said to those around. "Look at him. Allah has made his heart radiant.
His parents used to give him the best of feed and the best of clothing. I have seen him wear
garments worth too hundred dirhams."
May Allah's mercy descend on him! He was one of the great sahabah (Prophet's
Companions) رضى الله عنهمم. He emigrated from Makkah, forsaking his home and all
possessions, and came to Madinah to the Prophet صلى الله عليه وسلم . He adopted a simple life of
abstinence and was lost in the love of the Prophet صلى الله عليه وسلم . Finally, he was martyred in
the Battle of Uhud at the age of forty or thereabouts.
While this hadith (tradition) tells us that the Prophet صلى الله عليه وسلم wept on seeing Mus'ab's
صلى الله عليه وسلم saw the Prophet صلى الله عليه وسلم changed state, we have read previously that Umar
lying on a rickety bad whose strings left impressions on his body. He remarked that the
monarchs of Persia and Byzantine lived in luxury though they were infidels and rebels
against Allah. The Prophet صلى الله عليه وسلم said to him, "You have still gone further than the
stage of pondering and wondering. O slave of Allah! Are you not pleased that though they
1 Tirmidhi # 2476 (2284)
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enjoy the bounties of this world, we get the blessings and bounties of the hereafter?" (See
Bukhari # 89, Muslim # 1479, Tirmidhi # 3329, Nasa'i # 3128, Musnad Ahmad # 322)
رضى الله عنه on seeing Mus'ab صلى الله عليه وسلم We might say that the tears in the eyes of the Prophet
were tears of joy because his ummah abstained from the world and shoes the hereafter. But
if his tears were tears of grief then he might have thought that his ummah,lacked the basic
needs of life that were necessary for discharging religious duties. Indeed, his next words
about their luxurious living in future lend support to this opinion. A poor man who owns
the bare necessities of life is better than the rich man who is constantly engaged in earning
more worldly possessions and so neglects his religious duties to some extent.
In this sense, this hadith (tradition) says that a patient and forbearing poor man is better
than a thankful wealth man. If this concerns the sahabah (Prophet's Companions) (+)
who had the strongest faith among the ummah then what may be said of other people who
are weaker than them in faith. There is a hadith (tradition) transmitted by Teebi alas, in
Firdaws from Ibn Umar رضى الله عنه in a marfu manner. (The Prophet صلى اللهعليهوسلم said:)
مَارُوِيَتِ الدُّنْيَا عَنْ أَحَدٍ إِلَّا كَانَتْ خَيْرَةٌ لَّه
(The world is not denied to anyone without that being good for him).
Mulla Ali Qari ales, said that (1+1)e) 'anyone' is a general word that includes an infidel too
with a believer. As the punishment in hell to a poor disbeliever will be lighter than to a rich
disbeliever. It makes clear that if poverty gets an infidel preference in that temporal world
then why will it not get it to a poor believer in the hereafter? This because he exercised
patience in the world.
STICKING TO RELIGION WHEN SIN IN RAMPANT
(٥٣٦٧) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْتِ عَلَى النَّاسِ زَمَاْ الصَّابِرُ فِيهِمْ عَلى دِيْنِه
كَالْقَابِضِ عَلَى الْجُمَرِ - رَوَاهُ التِّزْ مِذِیُّ وَقَالَ هُذَا حَدِیُثْ غَرِیُبُ اِسْتَادَە۔
5367. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said "A
time will come to the people when the patient among them on his religion will be
like one who holds live coal (in his hand)."1
COMMENTARY: In the last days when indecency is rampant, there will be a large number
of evil men in the society, and they will dominate it to such an extent that religious people
will find it almost impossible to find supporters. At that time it will be difficult to stick to
religion and abide by its duties in the same way as it is unthinkable to take a live burning
coal in one's hand and endure the hardship.
WHEN LIFE IS BETTER & WHEN DEATH
(٥٣٦٨) وَعَنْ آتِيْ هُرَيْرَةَ قَالَ قَالَ رَسُوُلُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَاتَ أُمَرَآئُكُمْ خِيَارَكُمْ وَاَغْنِيَاؤُكُمْ
◌ُمْكَاتَّكُمْ وَأُمُوْرُكُمْ شُوْرِى بَيْتَكُمْ فَظَهْرُ الْأَرْضِ خَيْرٌ لَّكُمْ مِنْ بَعْنِهَا وَإِذَا كَاتَ أُمَرَائُكُمُ شِرَارَكُمُ
وَأَغْنِيَاتُكُمْ بُخْلَاتَكُمْ وَأُمُوْرُكُمْ إِلَى نِسَاءِ كُمْ فَتَطْنُ الْأَرْضِ خَيُْلَُّهُ مِنْ ظَهْرِهَا۔ (رواه الترمذى وقال
1 Tirmidhi # 2260 (2267)
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