Indexed OCR Text

720
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Translation & Commentary of MISHKATUL MASAABIH
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5384
said, "There will come a series of trial during which the sitter will be better than the
standing person. He who keeps standing will be better than he who walks while he
who is walking will be better than he who runs (or rides). He who glances at them
(the trails) will be attracted to them. So, he who finds a refuge or a place of
deliverance from them should retire to it (or, if anyone offers him protection then
he must avail of it)."1
According to another version: He said, "There will arise a commotion during which
one who is sleeping will be better than one who is awake. And one who keeps
awake will be better than who is standing. And one who is standing will be better
than one who is running. So, he who finds a refuge or a means of deliverance from
it (the trial) should retire to it (the refuge)."2
COMMENTARY: The person who sits is farther from the trial than one who is standing
and who can observe it and hear it. Or, he who sits has no part to play in the mischief going
around while he who is standing might have some vague inclination to it.
As for one who glances at the trial, he pays attention to it and approaches it, so he will be
attracted to it and tempted to join. So, one must keep away from it as far as possible.
(٥٣٨٥) وَعَنْ أَبِ بَكْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنََّا سَتَكُوْنُ فِتَنْ آَلَاتُؤَّ تَكُونُ فِتَنْ
أَلَا تُؤَّ تَكُوْنُ فِتْنَهُ الْقَاعِدُ خَيْرٌ مِنَ الْمَاشِئُ فِيْهَا وَالْمَاشِئُ فِيْهَا خَيْرٌ مِّنَ السَّاعِ إِلَيْهَا أَلَّا فَإِذَا وَقَّعَتْ فَمَنْ
كَاتَ لَهُ إِبِلْ فَلْيُلْحَقُ بِأَهْلِهِ وَمَنْ كَانَ لَهُ غَنَوْ فَلْيَلْحَقُ بِغَتَمِهِ وَمَنْ كَانَتْ لَهُ أَرْضٌ فَلْتَذْحَقْ بِأَرْضِهِ فَقَالَ
رَجُلْ يَا رَسُولَ اللهِ آَرَ آَيْتَ مَنْ لَّمْ تَكُنُ لَّهُ إِبِلْ وَلَا غَهْ وَلَّا أَرْضْ قَالَ يَعْمِدُ إِلَى سَيْهِهِ فَيَدُُّ عَلى حَدِّمِمُحِجٍ
◌َُّ لْيَنْجُ إِنِ اسْتَطَاءَ النَّجَاءَ اللَّهُوَّ هَلْ بَلَّغْتُ ثَلْقَا فَقَالَ رَجُلْ يَارَسُولَ اللَّهِ أَرَ أَيْتَ إِنْ أُكْرَهْتُ حَتَّى
يُنْطَلَقَ بِيِ إِلى أَحَدِ السَّقَّيْنِ فَضَّرَ بَنِىِ رَجُلْ بِسَيْفِهِ أَوْ مَحِّىَ سَهُمْ فَيَقْتُلُنِىْ فَالَ يَبُوْءُ پِالْمِ، وَإِثْمِكَ وَيَگُؤْرُ
مِنْ أَصْحَابِ النَّارِ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Bakrah .5385
said, "Soon, there would arise a turmoil. Behold! A turmoil would arise - a great
one! (Muslim would be involved in in-fighting). During it, one who sits will be
better than one who walks. And one who walks will be better than one who runs.
Know! When it happens, he who has camels, must remain with his camels. He who
has sheep, must remain with his sheep. And, he who has land, must stay at his
land." A man asked, "O Messenger of Allah, do tell us what if one has no camels,
no sheep and no land?" He said, "He should take hold of his sword and strike its
edge on a stone (and thus destroy his weapons so that he does not take part in the
killing). Then, if he can, he must get away (from the turmoil so that he takes no part
in it). O Allah, I have conveyed (Your commands to your creatures)! O Allah, I have
1 Bukhari # 3601, Muslim # 10-2886, Tirmidhi # 2894, (2201) Abu Dawud # 4259, Musnad Ahmad #
20434.
2 Muslim # 13-2886, 12-2886, 2887.

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conveyed! O Allah, I have corveyed!" A man submitted, "Tell me, O Messenger of
Allah, I am compelled to join one of the (warning) parties and someone strikes me
with his sword, or an arrow darts at me and kills me?" He said, "He will suffer the
punishment of his sin and yours and be among the inmates of hell."1
COMMENTARY: The ulama (Scholars) have different opinions on what the rest of the
Muslims must do when same of them divide into two factions and engage in killing each
other. Some of them assert that is not allowed to any one them to join either of the factions
to kill and to fight. Rather it is wajib (obligatory) to keep away and be unbiased. They cite
this hadith (tradition) and other ahadith (tradition) of the same purport. Sayyiduna Abu
Bakr رضى الله عنه and some other sahabah (Prophet's Companions) رضى الله عنهم held the same
opinion.
Sayyiduna Ibn Umar As à +, maintained that one must not begin massacre but if others
resort to it then it is necessary to defend oneself.
A majority of the sahabah (Prophet's Companions) ( ano, and tabi'un contend that if
dissension arises among Muslims and they have recourse to shedding blood of each other,
then they should support the faction that is just and on the right course. They should fight
the transgressor or the rebel against the imam. If this is not done, trouble will spread and
the wrong doer gets bold. This is as the Quran says:
وَإِنْ طَآئِفَتَانٍ مِنَ الْمُؤْمِنِيْنَ اقْتَتَلُوا الخ
{And if two parties of the believers fight ... } (49: 9)
This verse says explicitly that if two sections of Muslim contend against each other, effort
must be made to reconcile them and they should be made to cease fighting. But, if one of
the parties persists in fighting and transgresses, then force should be used against it to
make it see reason and stop. It should be compelled to return to the right course.
As for the words about the sin being on the wrong doer, two interpretations are suggested
for those words.
(i)
That person will bear two sins, one for killing you and if you had killed him
the sin for that too because you were compelled to fight.
(ii)
That person will bear two sins: one for his hatred of the Muslim and because
of which he kills you, and for killing you.
After saying, That man will join the inmates of hell." the prophet صلى الله عليه وسلم did not say,
"You will enter paradise." He let that be understood as a foregone conclusion.
(٥٣٨٦) وَعَنْ آبٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُؤْشِكُ أَنْ يَكُونَ خَيْرَ مَالِ الْمُسْلِيمِ
غَنَوْ يَتَّبِعُ بِهَا شَعَفَ الْجِبَالَ وَمَوَاقِةَ الْقَطَرِ يَفِرُّ بِدِينِهِ مِنَ الْفِتَنِ - (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .5386
said, "Soon (a time will come when) a Muslims will drive to the tops of the
mountains and such places where rain pours, fleeing with his religion from
turmoil."2
COMMENTARY: This hadith (tradition) also advises the Muslims to get away from people
1 Muslim # 12-2886.
2 Bukhari # 19.

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when dissension spreads and it becomes difficult to preserve ones religion. One must keep
apart from the people as far as possible. And entire with one's sheep, away from them
where water is available and must subsist on the milk of the sheep.
TURMOIL LIKE DOWN POUR
(٥٣٨٧) وَعَنْ أُسَامَةً بُنِ زَيْدٍ قَالَ أَسْرَفَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى أُظُمٍ مِنْ أَطَامِ الْمَدِيْنَةِ فَقَالَ هَلُ
تَرَؤُكَّ مَا أَزِى قَالُوا لَا قَالَ فَإٍِّ لَآَرَى الْفِتَنَ تَّقَّهُ خِلَالَ بُوْتِّكُمُ كَوَفُعِ الْمَطَرَ - (متفق عليه)
صلى الله عليه narrated that (one day) the Prophet رضى الله عنه Sayyiduna Usmah ibn Zayd .5387
Do" ,رضى الله عنهم (went up (to the roof of) an elevated house and asked (his sahabah وسلم
you see that which I see?" They submitted, "No (we do not see)." He said, "I see the
strife (and unrest) dropping on your house just as rain falls."1
COMMENTARY: The words in the hadith (tradition) ( 1) means peak of a mountain, a
fortress or an elevated house, a lofty home. Here, the plural from refers to the high houses
and fortresses in the outskirts of Madinah where the Jews lives. One day, he went up the
roof of one of these buildings. There he asked the question and spoke the words mentioned
in the hadith (tradition).
Allah revealed to him then that the fitnah (trials, commotion) were very near. According,
the people might take precautionary measures to save themselves.
This should be counted among the miracles of the prophet ,, do whatever he said
came out to be true.
DESTRUCTION OF THE UMMAH AT HANDS OF QURAYSH YOUTH
(٥٣٨٨) وَعَنْ آَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَلَكَةُ أُمَّتِيٍ عَلَى يَدَىُ غِلْمَةٍ مِنْ قُرَيْش۔
(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5388
said, The destruction of my ummah will take place at the hands of some young man
of the Quraysh."2
COMMENTARY: The words, 'ummah' in this hadith (tradition) refers to the sahabah
(Prophet's Companions) رضى الله عنهم and the ahl ul bayt رضى اله عنه (meaning, the people of the
Prophet's صلى الله عليه وسلم household). They were the best members of this ummah.
The word (Lle) ghilimah) is the plural of () - ghulam).It means young people' But, Sarah
(zł) defines it as a boy. The world (e) is derived from (e) and (+) which mean
'passion,' 'sexual desire.' However, in this hadith (tradition) (1dle) means youth of young
age. They are not serious but are wayward. They do not respect their elders, learned man
and the wise and dignified people. The Prophet, L.,.le a Lo referred to these young men of
the Quraysh when he said that destruction of his ummah will come at their hands. They
رضى and Sayyiduna Husayn رضى الله عنه Sayyiduna Hasan رضى الله عنه martyred Sayyiduna Uthman
us à». They were the means of their destruction. They created mischief in the ummah,
divided its members and oppressed them.
1 Bukhari # 6378, Muslim # 9-2885.
2 Bukhari # 3605.

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. It is stated in Majma ul Bihar that Sayyiduna Abu hurayrah sans+, recognizes these men
specifically to whom the Prophet صلى الله عليه وسلم had referred in this saying of his, but he did
not name them so that mischief might not arise. They were the youth of Banu Umayyah
like Abdullah ibn Ziyad, Hajj (pilgrimage)aj ibn Yusuf who was the chief of the amirs
(governors) of Abdul Malik ibn Marwan, Sulayman ibn Abdul Malik and his offspring.
They were so much cruel that they resorted to unlimited persecution of the members of the
Prophet's صلى الله عليه وسلم household, some of whom were martyred. Many senior and high
ranking sahabah (Prophet's Companions) ( a ) were slain mercilessly. There was so
much bloodshed and loss of property that the earth and the heavens trembled.
The nefarious and evil deeds of these people are recounted in history in detail.
(٥٣٨٩) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَقَّارَبُ الزَّمَاهُ وَيُقْبَضُ الْعِلْمُ وَتَظْهَرُ الْفِتَنُ
وَسَيُلْقَى الشُّعُ وَيَكْفُرُ الْهَرْءُ قَالُوْا وَمَا الْهَرْجُ قَالَ الْقَتْلُ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5389
said, "Soon time will become short (coming rapidly one after the other). Knowledge
will be removed. Turmoil will spread. Niggardliness will be put (in hearts) and harj
will become common (all over). They (the sahabah) ( a +, asked, "And what is
harj?" He said, killing (each other)."1
COMMENTARY: That time will become short implies that the last Hours will be very near
and the earth's life would be over. Or it implies that people of different times would be
close to each other as far their bad habits, evil ways and sins are concerned. The bad people
of every time will be close to each other in their wickedness. Times will be close to each
others and will resemble each other, so that the one following will repeat the evils of the
past time. It could also means that a time will come when rulers will not retain their rule
for long. They will replace each other in quick succession though revolutions or other
factors. Some scholars say that during the last era people will have short lives. It is also
possible that the words are figure of speech for blessing being removed from time because
of many sins being committed. If people neglect religion, do not fear Allah and do not care
about the hereafter, then blessings are removed from time. Days and night will pass swiftly
and year will be rolled up into short durations. People will complain always of little time
on hand. This interpretation is supported also by the hadith (tradition). 'Duringthe last
days time will pass rapidly so that a year will be like a month, a month like a week and a
week like a day;
Knowledge will be withdrawn by taking away sincere, righteous scholars who possess true
knowledge. In this way, true knowledge will not be available to anyone. Beside there will
be much confusion in this field so that it will be difficult to distinguish the false evil
scholars. It will seen all round that the light of knowledge has been extinguished and
darkness of ignorance and foolishness will replace it.
In the final times, miserliness will become very common, like a catching malady. It will
reach such heights that industrialists and traders will heard their products and
merchandise. The words about niggardliness being put do not speak about this trait being
in the nature of man. In fact, in every era man has had this weakness in him but this does
1 Bukhari # 85, Muslim # 11-157.

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not imply that no one can suppress this characteristic. This is also supported by this verse
of the Quran:
وَمَنْ يُّوْقَ شُخَّ نَفْسِهِ فَأُولِثِكَ هُمُ الْمُفْلِحُوْنَ
{And whosoever is saved from the avarice of his own soul, so these they are the
prospers} (59: 9)
This makes it clear that pure soul did exist in the past. They exist now, and they will exist
in the future, too. It is a different thing that their numbers keep decreasing in every age.
Harj is to get involved in fitnah and evil. The saying (+) means that people have fallen
into turmoil and strife. They are also lost into the labyrinth of killing and mischief and have
fallen into the trial of not being able to pick out the good from the bad.
Therefore, in this saying harj means particularly manslaughter because of dissension
among the Muslims. It is the muual distrust and dislike of the Muslims for each other and
their inability to distinguish good bad deeds because of which the killing spreads wildly.
LIMITLESS TURMOIL & KILLING
(٥٣٩٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَالَّذِى نَفْسِى بِيَدِهِ لَا تَذْهَبُ الدُّنْيَا حَتَّى يَأْتِ عَلَى
النَّاسِ يَوْمٌ لَّا يَدْرِى الْقَاتِلُ فِيْمَ قَتَلَ وَلَّا الْتَقْتُوُلُ فِيمَ قُتِلَ فَقِيْلَ كَيْفَ يَكُوُجُ ذَلِكَ قَالَ الْهَرَجُ الْقَاتِلُ
وَالْمَقْتُوُلُ فِي النَّارِ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5390
said, By him in whose Hand is my soul! The world will not end till there comes a
day to mankind when the killer does not know why he killed (his victim) and the
slain one does not know (or his heirs do not know) why he was slain." He was
asked, "How can that be? He said, "Al-Harj (or turmoil will arise). The slayer and
the slain will (both) go to hell."1
COMMENTARY: People of that time (to come) will have no fear at all of the gravity of
mischief, civil strife, killing and evil. The killer will have no reason for killing anyone and
the person killed and his heirs will not know why he was killed. Blood would be shed
profusely for not a just cause ... If we ponder, has not this savagery begun to be practiced?
This will happen because of harj. It means ignorance, unrest, rule of the mischievous and
disrespect for law.
Both killers and the killed will go to hell because both of them will have common intention:
to kill. The slain will not be innocent but he will have missed his chance kill and may have
erred in his moves into falling prey to the killer. So, each of them would be motivated to
kill the other and will be equally guilty. However, if the victim has no foolish reasons to kill
and does not ignore the difference between truth and falsehood but commits an error of
judgment in deciding to kill then the foregoing statement does not include him. Thus if the
slain person had decided to kill the other for religious and valid reasons though he had
erred in his judgement than he will not be liable to punishment merely because of his
resolve to kill. Any one who errs in making a decision is not held responsible. If a person
resolves to commit sin and sticks to his resolve then he is a sinner though he may not have
committed it physically.
1 Muslim # 56. 2908.

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KEEPING TO RELIGION DURING TURMOIL
(٥٣٩١) وَعَنٌ مَعْقَلٍ بُنِ يَسَارٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعِبَادَةُ فِي الْحُرَجِ كَهِجُرَةٍ إِلَىَّ-
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Maqil ibn Yasar .5391
said, "To engage in worship during turmoil and period of unrest among Muslims)
is like emigrating to me (in terms of reward)."1
COMMENTARY: The person who preserves himself from fitnah, its ignorance and
darkness and devotes himself to worship of Allah will get the same reward as to Madinah
from Makkah to join the Prophet صلى اللهعليه وسلم before the liberation of Makkah.
ENSURING OPPRESSION KNOWING THE FUTURE WILL BE WORSE THAN THE
PRESENT
(٥٣٩٢) وَعَنِ الزُّبَيْرِ بْنِ عَدِيٍّ آتَيْنَا آَنَسَ بُنَ مَالِكٍ فَشَكّوْنَا إِلَيْهِ مَانَلْقَى مِنَ الْحُجَّاجِ فَقَالَ اصْبِرُوا فَإِنَّهُ
لَآيَاتِ عَلَيْكُمْ زَمَانْ إِلَّ الَّذِيُ بَعْدَهُ أَشَرُّ مِنْهُ حَتّى تَلْقَوْا رَبَّكُمُ سَمِعْتُهُ مِنْ تَّبِّكُمُ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ - (رواه البخارى)
5392. Sayyiduna Zubayr ibn Adiy al, narrated that they went to Sayyiduna Anas
ibn Maalik us a +, and complained to him of the cruelty and injustice of Hajj
(pilgrimage)aj (ibn Yusuf). He said, "Be patient, because whatever time follows will
be worse than the time that has come to you. (So, the next rulers may be worse than
Hajj (pilgrimage)aj. Endure) ""1 vou meet your Lord. (He will punish the
2". صلى الله عليه وسلم oppressors.) I had heard this from your prophet
COMMENTARY: The saying that the 'time to follow will be worse' may be interpreted to
mean 'mostly the time to follow \ ill be worse than the present.' This is because there are
exceptions to the axiom, for instance after Hajj (pilgrimage)aj, Umar ibn Abdul Aziz alas,
was one of the rulers. His time was very good, and Sayyiduna Eesa (> Jule will come later
as will Sayyiduna Mahdi was+). Further, 'time to follow ... ' refers to the time between Hajj
(pilgrimage)aj and the dajjal (the great deceiver), excluding the days of Sayyiduna Easa 4,le
رضى الله عنه .and Sayyiduna Mahdi السلام
Moreover, this hadith (tradition) means to comfort the ummah and to encourage them to
show patience. They must consider what is available as a blessing and seize the
opportunity to do good for the next world. They may not get even this much opportunity
in future.
.
Some scholars say that the hadith (tradition) speaks of every time that will follow its
preceding time, as being worse except the time of Sayyiduna Eesa (M.JIAle, because every
other time has been, or will be, worse, in some way or other or in one or the other place
through weakness in knowledge or performance, or lack of sincerity of steadfastness.
The time after the death of the Prophet ,le alo began to get worse than the previous
1 Musnad Ahmad 5-25, Muslim # 13. 2948, Tirmidhi # 2201 (2208), Ibn Majah # 3985
2 Bukhari # 7068.

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and even the pure and sincere sahabah (Prophet's Companions) (+d+, sensed a change
.صلى اللهعليه وسلم in their hearts after the burial of the Prophet
Some of the religious elders recounted their experiences. Sometimes they got an inclination
to commit a sin which they dismissed. When they experienced the same inclination much
later, they could not get it out of their minds as easily as they had done previously. If we
think of the reason for it, one only thing is that this happens because of our being very far
away from the radiance of the time of the Prophet صلى الله عليه وسلم. The more the time passes
away from it, the more the darkness of sin that covers us.
SECTION II
الفضلُ الثَّانِى
THE PROPHET صلى الله عليه وسلم NAMED THE MISCHIEF MANAGERS TILL THE LAST
·HOURS
(٥٣٩٣) عَنْ حُذَيْفَةً قَالَ وَاللّهِ مَا أَدْرِئْ آَنَسِىَ أَصْحَانٍ أَمْ تَنَاسَوْا وَاللّهِ مَاتَرَكَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ مِنْ قَائِدٍ فِتْنَّةٍ إِلَى أَنْ تَنْقَفِىَ الدُّنْيَا يَبْلُ مَنْ تَعَهُ ثَلْقَمِائَةٍ فَصَاعِدًا لَا قَدْ سَمَّاهُ لَنَا بِإِسْمِهِ وَإِسْمِ اَبِهِ
وَاسْمِ ڤپیلته-(رواهابوداۇد)
5393. Sayyiduna Hudhayfah we à +, said, "By Allah, I cannot say whether my
companions (the noble sahabah) رضى الله عنهم have forgotten or (for some wise reason)
make believe that they have forgotten. By Allah, Allah's Messenger صلى الله عليه وسلم did
not omit (to name) a leader of a fitnah (turmoil, trial, mischief who will arise) till
the end of the world whose followers will number three hundred or more than that.
He gave us his name, his father's name and the name of the tribe to which he
belonged."1
COMMENTARY: The leader of a fitnah is one who leads people to rebel against religion,
cause mischief and shed blood. For instance, he is a scholar who introduces new things in
religion, who creates dissension among Muslims in the name of religion and who confuses
the ummah, thereby damaging the glory of Islam. Or, he may be a tyrannical king or ruler
who is responsible for bloodshed among Muslims.
The number of three hundred is given because it is the minimum number of supporters
any leader might need to further his evil designs. Though he might create some stir with a
lesser number yet he would not be effective.
LEADER WHO MISLEAD
(٥٣٩٤) وَعَنْ ثَوْبَاتَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا آَخَافُ عَلَى أُمَّتِى الْأَئِمَّةَ الْمُضِلِّيْنَ وَإِذَا
وُضِعَ السَّيْفُ فِى أُمَّتِىْ لَمْ يُرُفَعُ عَنْهُمْ إِلى يَوْمِالُقِيمَةٍ-(رواهابوداود والترمذى)
5394. Sayyiduna Thawban رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The only thing that I fear for my ummah are the rulers who mislead men. When
the sword begin to be used among my ummah it shall not be put away till the day
of resurrection."2
1 Abu Dawud # 4243.
2 Abu Dawud # 4252, Tirmidhi # 2229.

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COMMENTARY: If the imams - meaning. Rulers leaders or chiefs of people - stray then
they are the most destructive single factor for theirs subjects on the whole. If anyone else is
astray then its effects are localized but when a leader falls into error he takes along a whole
lot of others.
Once the ummah cease to decide their affairs by consult action and reconcile their
difference through peaceful parlays but unsheathe their sword to settle a score than it will
not return to its sheathe till the last Day. Muslims will continue to fight each other at some
place or other.
The infighting about which the Prophet صلى الله عليه وسلم had expressed fear was first observed
with the martyrdom of Uthman ibn Affan us & ... That was the first time Muslims used
their swords against each other. Since then Muslim continue to shed blood of each other
and this goes on even today. Unfortunately, it will not stop till the last day.
THE KHILAFAH (CALIPHATE) WILL LAST FOR THIRTY YEARS
(٥٣٩٥) وَعَنُّ سَفِيْنَةً قَالَ سَمِعْتُ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ الْخِلَاقَةَ ثَلِفُوْنَ سَنَّةً تُؤَّ تَكُوُْ مُلْهًا
ثُمَّ يَقُولُ سَفِيْنَةُ أَهْسِتُ خِلَافَةَ آنٍ بَكْرٍ سَنَتَيْنٍ وَخِلَافَةَ عُمَرَ عَشْرَةٌ وَعُقْمَاكَ إِثْنَتَىْ عَشَرَةً وَعَلِيٍّ سِتَّ۔
(رواه أحمد والترمذى وابوداؤد)
5395. Sayyiduna Safinah رضى الله عنه the freedman of the Prophet صلى اللهعليه وسلم said that he
heard the Prophet ,lean to say, "The Khilafah will last for thirty years. There will
be a kingdom after that." Then, Sayyiduna Safinah us at +, said, "Reckon it: The
Khalifah of Abu Bakr رضى الله عنه was two years, the khalifah of Umar رضى الله عنه was ten
years, of Uthman was twelve years and of Ali was six years."1
(Fractions are rounded of by him. The fifth caliphs was Imam Hasan usd +, for 5
Months see Ist para of comments)2
COMMENTARY: The Khilafah mentioned in the hadith (tradition) is the true caliphate that
is dear to Allah and His Messenger صلى الله عليه وسلم based on the Quran and sunnah (Holy
Prophet's practice) and recognizing the rule of religion and Shari'ah (divine law). The
really deserving ones of this Khilafah were the first caliphs whose khilafah is called khilafat
ur rashideen (caliphate of the righteous). It lasted for thirty years.
Shaykh Abdul Haq Dahlawi ale>, has in his sharh of MIshkah added after (KL) (kingdom)
the word (wane) 'biting' harsh.' This means that the Khilafah will give way to an
unpleasant the virulent monarchy. When the era of the Khalifah (caliphs) ends, kingdom
will replace it. But, it will be a hostile, tyrannical monarchy. People will find no peace or
justice, and they will long for a religious surrounding. However, the kings will claim to be
the successors of the past caliphs and call their monarchy a caliphate so that they could be
called Amir ul mu'minin (Commander of the faithful) because in apparent terms they will be
the amirs of the Muslims. However, the true Khilafah to which the hadith (tradition) refers
will last only thirty years. That indeed was the period of the Khilafatur Rashideen.
Sharh Aqaid has cited a question about the Khulafa Abbasiyah after the time of the
Khilafatur Rashideeen, and about the caliphs of the Banu Umayyah like Umar ibn Abdul
1 Musnad Ahmad 5-220, Tirmidhi # 2216, Abu Dawud # 4646.
2 See after comments.

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Aziz al-,. All the ulama (Scholars) are nearly unanimous on their caliphate. So, will their
rule not be described as (caliphate or) Khilafah? The answer is that the caliphate to which
the Prophet صلى الله عليه وسلم had referred was a perfect caliphate in which religion and la , are
not violated in the least, and would last thirty years. Thereafter, the caliphate wi'! change in
form with, of course, a few exceptions, and it will be a caliphate only in name. It working
will be like a monarchy.
After the Khilafat ur Rashideen, the Banu Umayyah became rulers and though they
continued to call it khilafah, yet in reality it was a misnomer for monarchy. Amir
Mu'awiyah us an +, was their first ruler. Though his period was not a replica of the
Khilafah, yet there were not the drawbacks of monarchy too, but they did crop up in the
time of his successors. He himself tried his best to emulate the Khilafatur Rashideen. After
him, the Banu Umayyah collapsed into bloodshed and conspiracies. Shari'ah (divine law)
was openly in fringed and grossly (disregarded and) disrespected. This began with Yazid
ibn Mu'awiyah. usd +, His son Mu'awiyah ibn Yazid succeeded him. Followed by:
Walid ibn Abdul Malik,
Sulayman ibn Abdul Malık.
Umar ibn Abdul Aziz istas ,
Yazid ibn Abdul Malik,
Hisham ibn Abdul Malik,
Walid ibnYazid ibn Abdul Malik,
Ibrahim ibn Walid ibn Abdul Malik,
and Marwan ibn Muhammad ibn Marwan. He was the last caliph of Banu Umayyah.
Then the caliphate of Banu Abbas began.
ABOUT THE 30 YEARS: The reckoning of the thirty years (of the Khilafatur Rashideen)
by the narrator of the hadith (tradition), Sayyiduna Safinah us an +, is an approximate
division, for, he has rounded off the fractions. According to sound traditions and authentic
sources, the thirty years of the Khilafat ar Rashidven are made up in this manner:
Abu Bakr's usano, caliphate was two years and four months.
Umar's ucan », was ten years, six month.
Uthman's màn +, twelve years minus a few days.
Ali's رضى الله عنه four years and nine months.
This adds up to twenty nine years and seven months. Then:
Imam Hasan usano, was Khalifah for the rema.ning five months.
He too is among the Khulafa ur Rashideen (the righteous caliphs).1
[Note: Khalifah is caliph.
Khilafah: caliphate, Khilafatur Rashideen caliphate of the righteous caliphs.
Khulafa ur Rashideen: the righteous caliphs Banu Children, off spring]
TIME TO COME
(٥٣٩٦) وَعَنْ حُذَيْفَةً قَالَ قُلْتُ يَا رَسُولَ اللهِ آَيَّكُوُنُ بَعْدَ هُذَا الْخُيُرِ شَرْ كَمَا كَانَ قَبْلَهُ شَرَّ قَالَ نَّهُمُ
1 See: "The lives of the Noble Caliphs - Ibn Kathir, and, pp 480-483, DArul Isha'at Karachi. Also
Ma'ariful Hadith (tradition) v4 p 274/3, Darul Isha'at Also History of Islam by Najeeba badi v1 p 445
(Darul Isha'at Karachi). Al Bidayyah wa al Nihayah, ibn Kathir (Eng Tr) Darul Isha'at.

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قُلْتُ فَمَا الْعِضْمَةُ قَالَ السَّيْفُ قُلْتُ وَهَلْ بَعْدَ الشَّيْفِ بَقِيَّةُ قَالَ نَعَمْ تَكُوُْ إِمَارَةٌ عَلَى إِقْذَاءٍ وَهُدُنَّةٌ عَلَى
دَخَنٍ قُلْتُ ثُمَّ مَاذَا قَالَ تُكَّ يَنْشَاءُ دُعَةُ الصَّلَالِ فَإٌِ كَانَ لِلّهِ فِي الْأَرْضِ خَلِيْفَةٌ جَلَدَ ظَهُرَكَ وَآَخَذَ
مَالَكَ فَاطِئْهُ وَإِلَّا فَهُتْ وَأَنْتَ عَاضٍّ عَلَى جَذْلٍ شَجَرَةٍ قُلْتُ ثُؤَّ مَاذَا قَالَ تُؤَّ يَخْرُجُ الدَّجَالُ بَعْدَ ذُلِكَ مَعَهُ
ثَمْ وَنَارْ فَمَنْ وَقََّ فِيْ ثَهْرِهِ وَجَبَ آَجْرُهُ وَحَُّ وِزْرُهُ وَمَنُ وَقََّ فِيْ ثَّهْرِهِ وَجَبَ وِزُرُهُ وَحُّ آجُرُهُ قَالَ قُلْتُ
ثُؤَّ مَاذَا قَالَ ثَُّ يُنْتَجُ الْمُهْرُ فَلَا يُرُكّبُ حَتّى تَقُوُمُ السَّاعَةُ وَفِيْ رَوَايَةٍ قَالَ هُدْنَةٌ عَلَى دَخَنٍ وَجَمَاعَةٌ عَلى
أَقْذَاءٍ قُلْتُ يَارَسُولَ اللَّهِ الْهُدْنَّةُ عَلَى الدَّخَنِ مَاهِىَ قَالَ لَاتَرْجِعُ قُلُوبُ أَقْوَامٍ عَلَى الَّذِىُ كَانَتْ عَلَيْهِ قُلْتُ
هَلْ بَعْدَ هُذَا الْخُيْرِ شَرْ قَالَ فِتْنَهُ عَمْيَاءُ صَنَّاءُ عَلَيْهَا دُعَّاةٌ عَلَى أَبْوَابِ النَّارِ فَإِنْ مُثَّ يَاحُذَيْفَةُ وَأَنْتَ عَاضُّ
عَلَى جَذٍُّ خَيْ لَّكَ مِنْ أَنْ تَتَّبِعَ آَحَدًا قِنْهُمُ - (رواه أبو داود)
5396. Sayyiduna Hudhayfah s & +, narrated: I asked, "O Messenger of Allah, will
there be evil after this good just as there was evil before it .? " He said, "Yes!" So, I
asked, "What measures may be adopted for protection?" He said, "The sword!" (Use
it in self defence or sever the heads of the mischief-mongers.) I asked, "Will there
remain the adherents of Islam after that?" He said, "Yes, there will be an imarah (a
government or a kingdom) but it will be based on turmoil (meaning, it will suffer
from mote and be reduced to powder - the word being ( list) and a hazy peace (that
will be shayky and uncertain)." I asked, "What after that?" He said, "people will
arise who invite to wrongdoing. If there is Allah's caliphs on earth (meaning, a ruler
or a king) and even if he beats you on your back and he usurps your property
(being unjust to you in any way), you must obey him (unless he commands you to
disobey Allah and His Messenger. This guidance is given to you so that mischief
may not spread on earth because of your resistance to him),. Otherwise (it there is
no ruler or king from Allah on earth) you must die while taking refuge at the root a
tree." I asked, "What (will happen) next (O Messenger of Allah)?" He said, "Then
the dajjal (the great deceiver) will appear (and complete disorder will spread and
Muslims will be on the point of elimination). He will be accompanied by a river
and a fire (trench). He who falls into his (trench of) fire will get his reward
definitely and his burden (of sins omitted previously) will be removed from him.
He who falls in his river will have his burden retained and his reward (for the good
deeds he may have done) will be scored out." I asked, "Then what will happen?"
He said, "Then a fool will be bred but before it can be ridden, the Last Hour will
strike."
According to another version: He (the Prophet صلى الله عليه وسلم said, "(Yes, there will be
an imarah but it will be based on) an uneasy peace and a people involved in turmoil
(not in worldly honest to the peace)." I asked, "O Messenger of Allah, what does an
uneasy peace mean?" He said, 'The hearts of the people shall not (reconcile and)
return to their former condition." (This is a reference to the state during early Islam.
They will not be truthful and sincere.) I asked, "Will there be evil again after the
good?" He said, (Yes) turmoil causing blindness and deafness to the truth (and

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people will become extremely evil and sinful). There will arise those who invite at
the gate of hell. So, if you can, O Hudhayfah, die at the root (of a tree), it will be
better for you than that you fellow any of them."1
COMMENTARY: Qatadah رحمه الله said about the mischief that the Prophet صلى الله عليه وسلم said
should be curbed with the sword was the one that arose after his death in the form of
apostasy. Abu Bakr usd +, put it down shrewdly and with force.
The word (It) is the plural of (su) and of (aus) which means: 'swampy land, 'rubbish,'
'mote or foreign body in an eye, water or any drink. The Prophet , & said that the
subjects will not be faithful to the amir. They will harbour spite for him. This compares
with an eye that looks very good from outside but is painful because of a foreign body
inside. Thus, the people present a faithful submission outwardly but are filled with malice
and opposition in their hearts.
Qadi alas, has said that though the imarah (or government) will rule over the Muslim, yet
it will be detrimental because of its innovation and irreligious actions.
As for the words about an uneasy peace, it means that if any people have concluded a
peace then they would not be sincere. Deceptive designs may be behind it. The exponents
of hadith (tradition) have stated that this saying of the Prophet Ly,le ano is a fore telling
of the agreement which Imam Hasan had made with Amir Mu'awiyah usd +, who thereby
strengthened his hold over the Khilafah. This gives the lie to the view of some historians
who have derived the conclusion that Amir Mu'awiyah usun >, became caliph after making
peace with Imam Hasan رضى الله عنه .It is not correct that Imam Hasan رضى اله عنه truly thought of
Amir Mu'awiyah to be more deserving of the caliphate so withdrew himself as a contender
in his favour. Rather, a very difficult climate was created against Imam Hasan sans+,aby
some people and a terrible distrust could have resulted between the two avert which Imam
Hasan us at +) surrendered his right to the caliphate. He preferred that the state and
religion should not be beset with intrigues so he put aside his own interests for the sake of
religion and the good of the Muslims.
Another of the Prophet's ,le ao warnings is that such rulers and dignitaries of state
will arise who will invite their subjects to innovative practices and sin. Thus they are said
to be standing at the gate of hell.
The words about sticking to the roots of tree to die there call upon the addressee to retire
into seclusion away from public life when strife and commotion are very common. One
may thus preserve oneself from fitnah (trial/ commotion) and spend the rest of one's lie
away from mischief, even if that requires unusual endurance and subsistence on grass and
leaves.
Some people say that the words can also be construed to mean: 'no matter how much you
are persecuted by the ruler, you must not stop obeying him otherwise persecution will
increase till you die.'
Some others say that a slight change in the construction of the words gives it a different
meaning. "If you cannot obey the ruler in spite of severe persecution at his hands then
stand up and go away seeking refuge at the roots of a tree. Meaning 'to some other place,
outside, the domain of this ruler.'
As for the dajjal (the great deceiver) having with him a river and a pit of fire, some
1 Abu Dawud # 5244.

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authorities say that these things will only be unreal, a wizardry on his part. It will be
hypnoticism. This is clear from the next words about the fate of one falling into his trench
of fire.
Some authorities say that the river that he has with him will be fire and the fire that is with
him will be a river in terms of their effects and results.
Shaykh Abdul Haq alus, has written in explanation of this particular portion that there
really will be with him a river and a pit of fire, but it is also possible that they are figurative
expressions for kindness, wrath, promise and warning. The river represents tremendous
encouragement for his henchmen and sympathizers, as well as comfort for them. Fire
represents fear which he will instill in the hearts of those who disagree with him, and
punishment for them.
Thus, he who does not concur with the dajjal (the great deceiver) and does not obey him,
will be cast him into the fire and it will cause him much pain and hardship. And, this
person who is cast into his fire will qualify for reward from Allah because he is steadfast in
Allah's religion and endures for the pleasure of Allah. His past sins will be forgiven.
As for the person who concurs with the dajjal (the great deceiver) and obeys him, he will
immerse him in the water (which means that he will let him have great worldly benefits
and comforts). This person being worldly-oriented and because of his love for the world
will suffer severe punishment and the good deeds that he may have done would be
negated. He will not get any reward for them.
As for a foal being bred, it will be raised up after it is born to a mare that was mated to a
horse in a breeding house. People will have it bred and will raise it, but before it reaches
the age when it can be ridden, or is capable of being ridden, the last hour will come. This
means the coming of Prophet Eesa(jesus) (> Jule because from the moment of his descent
up to the striking of the Last Hour, people will not get an opportunity to ride a horse. There
will not be any disbelievers at that time and no need to ride a horse to fight anyone.
However, this is not the real reason. Actually, after the coming of the dajjal (the great
deceiver), the days to the Last Hour will not be many. It will be a very short period enough
for a foal to be born and be capable of being ridden. This explanation is in keeping with the
meaning of the other ahadith (tradition) on the subject.
FRIGHTENING EVENTS AFTER THE KHUFA RASHIDAH (RIGHTEOUS CALIPHS)
(٥٣٩٧) وَعَنْ ابٍ ذَرٍ قَالَ كُنْتُ رَدِيْفًا خَلَفَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًّا عَلَى حِمَارٍ فَلَمَّا جَاوَزُنًا
كُيُوْتَ الْمَدِيْنَةِ قَالَ كَيْفَ بِكَ يَا آَبَا ذَرٍ إِذَا كَانَ بِالْمَدِينَةِ جُوْءٌ تَقُوُمُ عَنْ فِرَاشِكَ وَلَّا تَبْلُغُ مَسْجِدَكَ حَتّى
◌ُجْهِدَكَ الْجُوْءُ قَالَ قُلْتُ اللّهُ وَرَسُوْلُهُ أَعْلَمُ قَالَ تَعَفَّفْ يَا آَبَا ذَرٍ قَالَ كَيْفَ بِكَ يَا آبَا ذَرٍ إِذَا كَانَ بِالْمَدِينَةِ
مَوْتْ يَبْلُ الْبَيْتُ الْعَبْدَ حَتَّى إِنَّهِ يُبَاءُ الْقَبْرُ بِالْعَبْدِ قَالَ قُلْتُ اللّهُ وَرَسُوْلُهُ أَعْلَمُ قَالَ تَصَبَّرْ يَاآبَا ذَرٍ قَالَ گَيْفَ
بِكَ يَاآبَا ذَرٍ إِذَا كَانَ بِالْمَدِيْنَةِ قَتْلْ تَغْمُرُ الذِّمَاءُ أَحْجَارَ الزَّيْتِ قَالَ قُلْتُ اللَّهُ وَرَسُوْلُهُ أَعْلَمُ قَالَ تَأْتُِّ
مَنْ أَنْتَ مِنْهُ قَالَ قُلْتُ وَالْبَسُ السّلَاءَ قَالَ شَارَكْتَ الْقَوْمَ إِذَّا قُلْتُ فَكَيْفَ أَصْنَهُ يَارَسُوْلَ اللَّهِ قَالَ إِ
حَشِيْتَ أَنْ تَّبْهَرَكَ شُعَاءُ الشَّيْفَ ذَاَلْقِ نَاحِيَةً ثَوْبِكَ عَلى وجهكَ لِمَبُوء پاثُمتَ وَإثْمِه- (رواه ابوداؤد)

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5397. Sayyiduna Abu Dhur As An , narrated that one day he was a co-rider on a
صلى This show how kind the Prophet). صلى الله عليه وسلم donkey behind Allah's Messenger
رضى الله عنه and Abu Dharr رضى الله عنهم (was to his sahabah (Prophet's Companions الله عليه وسلم
listened to his sayings very attentively). When they were beyond at the houses of
Madinah, he asked, "How will it be with you, O Abu Dharr, when there is famine
in Madinah and you arise from your bed but do not make it to the mosque before
you are overcome by hunger?" He said, "I submitted, 'Allah and His Messenger
know best." He said, "Show patience, O Abu Dharr." Then, he asked, How will it
be with you. O Abu Dharr, when there will be (widespread) death in Madinah and
a house meaning, a grave) will cost as much as a slave so that a grave will be
disposed of against a slave?" He said, "I submitted, Allah and His Messenger know
best." He said, "You must exercise patience." Then, he asked, "How will it be with
you, O Abu Dharr, when there is bloodshed in Madinah and Ahjar uz Zayt will be
covered with blood?" He again replied that Allah and His Messenger know best.
So, he said, "You must go to those with whom you are associated." He asked, "Shall
I equip myself (with arms and fight the mischief-mongers)?' He said, "In that case,
you will become a partner of (those) people." So, he asked, "Then, how may I act, O
Messenger of Allah?" He said, "If you are afraid that the spark of the sword will
alarm you, then put the hem of your garment over your face so that he (who kills
you) may shoulder the punishment of your sin and his own."1
COMMENTARY: The Prophet's صلى الله عليه وسلم command to Abu Dhar رضى الله عنه to show
patience on facing the difficult times meant that he should not complain but be pleased
with Divine decree and not try to free from Madinah.
Ahjaz uz Zayt is a place to the west of Madinah. It is covered with black stones that shine
as though zayt (olive oil) was applied over them. Hence, the name Ahjaz uz Zayt the killing
of which the Prophet صلى الله عليه وسلم warned Abu Dharr رضى الله عنه Took place in Madinah and is
known as Harrah. Authentic books recount its terrifying account so much so that not only
is it impossible to pick up a pen and write about it, but also it is nerve-racking to read it or
hear it being recounted. However, we might present a brief account of it. The army of the
wretched Yazid ibn Mu'awiyah martyred (Sayyiduna) Imam Husayn sàn », mercilessly in
Karbala. The entire Islamic world shuddered because of that. The general body of the
Muslim expressed immense hatred of Yazid. They were already disgusted with him
because of his evil ways, unjust rule and an easy- going life. So, the people of Madinah
disowned him unanimously, and declared jihad (crusade) against him. On his part, Yazid
dispatched a huge army to crush the Madinah, under the command of Muslim ibn Uqbah.
He attacked Madinah from the western side of Harrah (or Harat ul Wabrah). The people of
Madinah put up a stiff resistance but were no match for the well-equipped and trained
army of yazid under their experienced commander Muslim ibn Uqbah. They were routed
and the enemy invaded Madinah and shed blood mercilessly, plundered property for
many days together. Thousands of Muslims were slain savagely, many of them were the
noble sahabah (Prophet's Companions) رضى الله عنهم and the tabi'un رحمه الله. The sacred city and
the Masjid Nabawi صلى الله عليه وسلم were desecrated and there was undesirable destruction
everywhere. They were not satisfied with crating havoc only in Madinah, so the army of
1 Abu Dawud # 4261.

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yazid marched to Makkah whose people had nominated (Sayyiduna) Abdullah ibn Zubayr
ue ano) as their caliph. The army of Yazid repeated their evil and cruel brutality in Makkah
too and they did not hesitate to damage the Kabah and its precincts. Later, Yazid died this
same year.1
Hadith (tradition): The Prophet صلى الله عليه وسلم next command to Abu Dhar رضى الله عنه was to go to
those who follow the same religion as he does and are of the same mind as he is. But, Qadi
Mutas, reads it to mean that he should go to his family and relatives and confine himself to
his home. Teebi als>, takes it as a command to turn to his ruler whom he obeys, and this is
a more correct meaning in the light of Abu Dharr's Auf au , question, shall I take up
weapons?"
The Prophet صلى الله عليه وسلم disallowance to this question of Abu Dhar رضى الله عنه was to prevent
him from being like the murders and joining them to shed blood. He would then have
stood with the sinners. However, to obey the ruler who himself sheds blood and not to
participate in shedding blood are two different things and cannot be reconciled. The
explanation is that if the enemy who invades and sheds blood are Muslims then it is
allowed to resist them provided there is no risk of aggravating the turmoil and mischief.
But, if the enemy or not Muslims, then they should be resisted and fought in every
possible way.
He was also told to put the hem of his garment on his face when attacked and no fight
them. He must assume unconcern and feign negligence to suppress fear. Clearly, this
command forbade him to fight the attackers even when they are after his life. He should
submit and let them martyr him, because they will be Muslims and it is disallowed to
unsheathe a sword against any Muslim. "If they kill you, they, will be answerable to
Allah," he said.
Some exponents say that in these words the Prophet ,,le ino showed that it is very evil
for Muslims to fight and kill each other and it is very excellent to avoid it. But, the ruling
has been given previously that it is permitted to crush fitnah (mischief) and to fight in self-
defence even against a Muslim.
HARRAH: The tragedy of Harrah took place in 63 AH while Sayyiduna Abu Dharr que ano,
had died in 32 AH toward the end of the caliphate of Uthman As an). Thus, it had been
revealed to the Prophet yo,le ano that this thing would occur in Madinah. But, he was not
told when it would happen. As for famine and free blood shedding, they may have taken
place in the life time of Abu Dharr as & +). This is confirmed from the situation that is
described under (sujete) the aam ur rimad.2
It is also possible that these two things may have occurred after the death of Abu Dharr 4can+).
HOW TO ACT DURING TURMOIL
(٥٣٩٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ و ابْنِ الْعَاصِ آَكَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ كَيْفَ بِكَ إِذَا أُبْقِيْتَ فِى
1 See History of Islam, Najeebadadi vol 2 p 49 etc. (Dar ul Ish'at Karachi) Al Bidayah wa An NIhayah,
ibn Kathir (Darul Isha'at Karachi).
2 It is recalled because due to famine faces had turned ash coloured and ramad is ash, aam ul rawad
is Year of asles. This year Umar us a +, had postponed collection of zakah (Annual due charity) for
one year. (Lughatul Hadith (tradition) v2 p 152. Mir Muhammad Kutub Khana, Karachi.

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خُقَالَةٍ مِنَ النَّاسِ مَرِجَتْ عُهُوُدُهُمْ وَأَمَانُتُهُمْ وَأَخْتَلَفُوْا فَكَانُوْا هَكَذَا وَشَبَّكَ بَيْنَ أَصَابِعَهُ قَالَ فَيَِّّ
تَأْمُرُ نِيْ قَالَ عَلَيْكَ بِمَا تَعْرِفُ وَدَعْ مَا تُنْكِرُ وَعَلَيْكَ بِخَاشَةٍ نَفْسِكَ وَإِيَّاكَ وَعَوَقَهُمْ وَفِى رَوَايَةٍ إِلْزَّمْ بَيْتَكَ
وَأَهْلِكَ عَلَيْكَ لِسَانَكَ وَخُذُ مَا تَعْرِفُ وَدَءُ مَا تُنْكِرُ وَعَلَيْكَ بِأَمْرٍ خَاصَّةٍ نَفْسَكَ وَدَهُ أَهْرَ الْعَامَّةٍ - (رواه
الترمذى وصححه)
صلى الله عليه narrated that the prophet رضى الله عنه Sayyiduna Abdullah ibn Amr ibn Aas .5398
, asked. "How will you act when you find yourself among the trash of mankind
whose pledges and assurances are broken and who disagree among themselves and
have become like this ....? And he intertwined his finger. He asked, "Then, what do
you command me to do?" He said, "You must adhere to what you know as correct
(in the light of religion and honesty) and keep away (and detest) that which you
know as bad and disliked. Restrict yourself to your own affairs and have no
concern with the affairs of the common body of the people."
According to another version: He said, "Remain in your home. Keep your tongue in
check, take what is correct, cast out what you know as bad, stick to your own affairs
and have no concern with the affairs of the general masses."1
COMMENTARY: The truth of the mankind are the worthless people. They are morally
bankrupt.
They are unreliable and untrustworthy. Their affairs and dealings were unsound and their
judgements and promises keep changing. They betray their trusts.
The Prophet صلى الله عليه وسلم intertwined his finger to show how they would be prepared to
destroy each other. They would be so mingled together that it would not be possible to
know the betrayer from the trustworthy.
However, fingers are intertwined also to show mutual cooperation and unanimity. We
have seen previously in two traditions about the disbursement of the booty. The Banu
Hashim and the Banu Abdul Muttalib were united in the division of the one fifth of the
booty and were closely related to one another. Hence, this practical demonstration of
intertwining the fingers is valid in both conditions.
The Prophet صلى الله عليه وسلم advised him to mind his own affairs during turmoil. He should
mend himself and keep right and preserve his religion and character. He must not worry
about others. This command allows to a certain degree not discharging the duty of
enjoining piety and forbidding evil, when the mischievous people are dominant and the
righteous are weak,
At such times, it is also risky to utter a good word with the tongue. So, Abu Dharr usato,
was told to adopt silence concerning other people's affairs. He was told not to speak
anything about other people so that they may not bother him.
We may point out here that a previous hadith (tradition) (# 5396) of Hudhayfah e an,
seem to contradict this hadith (tradition) of Abdullah ibn Amr as a+). The fact is that the
Prophet , le a prescribed a course of action to each of them keeping their
temperament and capabilities in view.
1 Abu Dawud # 4342.

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Abdullah ibn Amr as a +, was a glorious sahabi and very meritorious. As a young man he
devoted himself to worship very strictly. He used to fast without having the iftar which
means that he fasted continuously for many days together without having any food. And
he did not sleep all through the night, but stood in worship. His father, Amr ibn Aas al+,
and informed him of his son's form of worship. The صلى الله عليه وسلم took him to the Prophet ,عنه
prophet صلى الله عليه وسلم instructed him not to engage in such vigorous worship. He instructed
him not to fast for more than three days continuously without iftar and to spend only one
third of the night in worship, or one sixth of it. He also commanded him to request his
father's wishes.
Therefore, even when the Muslims were involved in the severest possible turmoil and
division, he did not separate from his father who was the chief advisor of Amr Mu'awiyah
command and had no concern with the affairs صلى الله عليه وسلم He obeyed the Prophet's. رضى اله عنه
of the people in general and continued to correct himself and to pay attention to his own
firmness on religion. When his father Amr As a>, pointed out to him that he did not take
part in their affairs, he would say, "I am with you in your good works but I cannot join you
صلى اللهعليه وسلم in such works as I know are contrary to the wishes of Allah and His Messenger
and the ummah." Moreover, even during severe strife, his love and respect for the
Prophet's صلى الله عليه وسلم household رضى الله عنه never decreased. His heart was always radiant with
.رضى الله عنه and his household صلى الله عليه وسلم love for the Prophet
TRIALS BEFORE THE LAST HOUR
(٥٣٩٩) وَعَنْ أَبِيْ مُؤْسِى عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّهِ قَالَ إِّ بَيْنَ يَدَيِ السَّاعَةِ فِتَنَّا كَقِطَعِ الَّھلي
الْمُظْلِمِ يُصْبِعُ الرَّجُلُ فِيْهَا مُؤْمِنًا وَيُمُسِ كَافِرًا قَيُمُيِىْ مُؤْمِنًا وَيُصْبِحُ كَافِرًّا الْقَاعِدُ فِيْهَا خَيْرٌ مِنَ الْقَّائِ
وَالْمَّاشِئُ فِيْهَا خَيْرٌ مِنَ السَّاعِ فَكْسِرُوْا فِيْهَا قِيَّكُمْ وَقَطِعُوا فِيْهَا اَوْتَارَكُمْ وَاضْرِبُوْسَيُؤْفَكُمُ پالحِجَارَا
فَإِْ دُخِلَ عَلَى أَحَدٍ قِنْكُمُ فَلْكُنْ كَخَيْرِاِ بْنَى أَدَمَ - رَوَاهُ أَبُوْدَاوُدَ وَفِيْ رَوَايَةٍ لَّهُ ذُكِرَإِى قَوْلِهِ خَيْرُ إِنَّ
السَّاعِئْ تُؤَّ قَالُوا فَمَا تَأْمُرُنَا قَالَ كُنُوْا أَخْلَاسَ بُيُوتِكُمُ وَفِيْ رَوَايَةِ الِّزْمِذِيّ آَّ رَسُولَ اللهِ صَلَى اللّه
عَلَيْهِ وَسَلَّمَ قَالَ فِي الْفِتْنَةِ كَثِّرُوْا فِيْهَا قِيَّكُمْ وَقَظِئُوْا فِيْهَا أَوْ تَأَرَكُمْ وَالْزَمُوْا فِيْهَا أَجْوَافَ يُئِكُمْ
وَكُونُوا كِبْنِ أَدَمَ وَقَالَ هُذَا حَدِيُتْ صَحِيْمٌ غَرِيُبْـ
5399. Sayyiduna Abu Musa رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Before the Last Hour comes, commotions will be widespread like portions of a
dark night. During then (commotions) a man will wake up in the morning as a
believer but become an infidel in the evening, or (he will be) a believer in the
evening but arise as an infidel in the morning. He who sits during them will be
better than he who stands up and he who walks during them will be better than he
who runs. So, break your bows during them, cut your bowstrings during them and
strike your swords on stones. If anyone comes to any of you (to kill him), he must
".عليه السلام be like the better of the two sons of Aadam
According to another version of Abu Dawud; after the words 'better than he who
runs," the rest of hadith (tradition) is: they (the sahabah) رضى الله عنهم asked, "Then

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what do you command us to do?" He said, "Remain in your homes."1
According to a version of Tirmidhi; Allah's Messenger ,ledo said: "Break you
bows during them the commotions), cut your bowstrings during them and remain
within your homes during them, being like the son of Aadam ,M.Jinle. 2
COMMENTARY: The commotion is described as portions of darkness because rampant
killings of Muslims by Muslims will be so terrible that the future will look very dark. It will
become as difficult to sift the pious from the evil as to identify anyone in a dark night.
People will not stick to belief and honesty. They will waver between belief and disbelief,
honesty and betrayal, moment from moment.
The hadith (tradition) (# 5384, 5385) are similar and the portion about one sitting being
better than one standing up ... has been explained there.
The command to cut the bowstrings in to emphasise the previous about breaking the bows
otherwise obviously one is of on use without the other.
To behave like the better of the two sons of Aadam ,> Jinde is to be like Habil who chose to
die an innocent death rather than be a partner in spreading strife and commotion. He
remained silent rather than confront his brother, Qabil the other son of Sayyiduna Aadam
3 . عليه السلام
This is how you must behave during a fitnah (great mischief/turmoil). Even it anyone tries
to kill you, do not stand up against him but submit to die at his hands patiently. It is much
better than to add fuel to the fire.
Another command is that you must become like ahlas (>1) the underlay of a carpet that is
constantly in its place and is never replaced. So, you must not go here and there lest you
indulge in the fitnah (great mischief/turmoil). You must care for you religion. This is the
best way to save oneself.
THE BEST MAN DURING TURMOIL
(٥٤٠٠) وَعَنْ أُمِّ مَالِكٍ الْتَهْزِيَّةِ قَالَتُ ذَكَّرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِتُنَّةً فَقَرَّبَهَا قُلْتُ يَارَسُولَ
اللَّهِ مَنْ خَيْرُ النَّاسِ فِيْهَا قَالَ رَجُلْ فِيْ مَاشِيَتِهِ يُؤَدِّئُ حَقَّهَا وَيَعْبُدُ رَبَّهُ وَرَجُلْ أَخِذْ بِرَاسِ فَرَسِهِ مُخِفُ العَدُوَّ
وَيُخَوِّ فُوْنَه- (رواه الترمذى)
صلى الله narrated that Allah's Messenger رضى الله عنها Sayyidah Umm Maalik Bahziyah .5400
jule spoke of the fitnah (trial, commotion) and of its nearness (to them). So, she
asked, "O Messenger of Allah, who would be the best of them during it?" He said,
"A man who is with his farm animals (and looks after them) and gives their rights
(which is the zakah (Annual due charity) and other dues) and worships his Lord.
And, a man who holds.his horse's head (sitting on its back and) stirring fear in the
enemy and they (too) stir fear in him."4
COMMENTARY: Bahziyah is ascribed to Ibn Umra al Qays. Sayyidah Umm Maalik +s &+
1 Abu Dawud # 4259.
2 Tirmidhi # 2202.
3 See the stories of the Prophet Ibn Kathir p 38 (English Tr) Darul Isha'at Karachi and Stories from
the Quran v1 p 57 f. Darul Isha'at Karachi.
4 Tirmidhi # 2177 (2184)

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was a sahabiyah and is called Hijaziyah.
رحمه الله said of the fitnah (trial/ commotion) that it is very near. Teebi صلى الله عليه وسلم The Prophet
said that he described the fitnah (trial/ commotion) in such detail as though it was around.
The best man during the fitnah (trial/ commotion) will stay aloof from the strife and
mischief. Making and go into seclusion attending to his lawful pursuits. He will devote
himself to rectifying and setting right his personal life. He will give whatever is due on him
concerning his businesses prescribed by Shari'ah (divine law). And, he will turn to His
Lord and worship him sincerely. This saying of the Prophet yle an Lo reflects these verses
of the noble Quran:
فَفِرُّؤْ إِلَى اللهِ
(1){So hasten you to Allah!) (51: 50)
وَتَبَثَّلُ إِلَيْهِ تَبْتِيْلًا
(2){ ... and devote yourself to Him very devoutly.} (73: 8)
وَإِلَيْهِ يُرْجَهُ الْأَهْرُ كُلُّهُ فَاعْبُدُهُ وَتَوَكَّلُ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعَمَّلُونٌ
(3){ .... and to Him the whole affair shall be returned worship Him and put you trust
in Him, And you Lord is not unaware of what you do) 11: 123)
As for the man holding his horses head, instead of getting involved in the turmoil, he uses
his energy and prowess against the real enemies of Islam. In this way, not only will he earn
reward for his service to Islam, but also he will preserve himself from the fitnah (trial/
commotion) in the best possible way.
MORE ABOUT THE FITNAH (TRIAL/ COMMOTION)
(٥٤٠١) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قَالَ تَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَتَكُوْرُ فِتْنَةُ تَسْتَنْظِفُ
الْعَرَبَ قَتْلَاهَا فِي النَّارِ النِّسَاُ فِيْهَا أَشَدُّ مِنْ وَقُّعِ الشَّيْفِ- (رواه الترمذى وابن ماجة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .5401
, said, "Soon a severe turmoil will take place that will engulf the Arabs too in its
stride. Those of their killed will go to hell (Like others). During it using the tongue
(to speak ill of someone) will mean being more severe than he striking of the
sword,"1
COMMENTARY: This severe turmoil refers to killing each other and plundering with the
objective of acquiring leadership. Earning wealth and rule of kingdom. It is actually a civil
strife when people do not fight for a just cause but have selfish end to grind.
This is the reason why everyone who is killed in his mischief will go to hell. Clearly one
who is killed during plundering and killing is not a martyr. He dies while trying to kill
others unjustly, so he deserves to go to hell.
(٥٤٠٢) وَعَنْ أَبِيْ مُرَيْرَةً آَكَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَتَكُوٌْ فِتْنَةٌ صَنَّاءُ بُكْمَاءُ وَعُمْيَاءُ مَنْ
أَشْرَفَ لَهَا إِسْتَشْرَفَتُ لَه وَ إِشْرَافُ اللِّسَانْ فِيْهَا كَوَقُوْعِ النَّف-(رواه ابوداؤد)
1 Tirmidhi # 2178 (2184) Ibn Majah # 3867, Abu DAwud $ 4465, Musnad Ahmad 2-26.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5402
said "soon there will be a turmoil (that will rendered people) deaf, dumb and
blind .? whoso sees
It (thinking of it and draws near to it. the turmoil sees him (and pulls him to it),
coming near to him. During it, using the tongue (freely is like striking with the
sword."1
COMMENTARY: The turmoil is described as deaf, dumb and blind in the sense that it will
render people so because of its severity. There will be no help to ward it off, no escape from
it, and no one to hear a complaint. It cold also imply that during it, the people will grape
for the right way but will not be able to distinguish it from the wrong they will not bother
to listen to admonition, advice and sermons. They will not be impressed by preaching the
right course and forbidding the evil ways. They will rather persecute the preacher.
As for anyone who sees it, this means anyone who heeds whatever is being said during the
turmoil about it. He drawn nearer to the people in it. So, it will not be possible for him to
get out of it. But he who keeps to a distance from it and from the evil people involved in it,
will be prosperous.
People will be involved in it to such an extent that they will not like to hear anything that is
against their wishes. So he who uses his tongue during the turmoil is like one inviting
bloodshed. And it is true, that sometimes, the tongue can hurt more than the edge of the
sword.
ولا يلتام ماجرح اللسان
جراحات السنان لها التئام
He wound from the blade of the spear is healed.
But nothing can heal the insult of the tongue.
SOME MORE COMMOTIONS
(٥٤٠٣) وَعَنْ عَبْدِ اللَّهِ بْنِ حُمَرَ قَالَ كُثَّا قُُوْدًّا عِنْدَ الذَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَّرَ الْفِتَنَ فَأَكْفَرَ فِ زِكُرِهَا
حَتَّى ذَكَّرَ فِتْنَةَ الْآَخْلَاسِ فَقَالَ قَائِلٌّ وَمَا فِتْنَةُ الْآَخُلَاسِ قَالَ هِىَ هَرَبٌ وَحَرَبْ تُؤَّ فِتْنَةُ الشَّرَّاءِ دَخَتُهَا مِنْ
تَحْتٍ قَدَهِيْ رَجُلٌ مِنْ أَهْلٍ بَيْتِ يَزُعَهُ إِنَّهُ مَتِىْ وَلَيْسَ مِّى إِنَّمَا أَوْلِيَائِىْ الْمُتَّقُونَ ثُمَّ يَصْطَلِمُ النَّاسُ عَلى
رَجُلٍ كَوَرِكٍ عَلَى ضِلَعْ تُؤَّ فِتْنَّةُ الدُّهَيْمَاءِ لَا تَدَهُ أَحَدًّا مِنْ هذِهِ الْأُمّةِ إِلَّا لَطَمَتْهُ لَظُمَةٌ فَإِذَا قِيْلَ انْقَفَتُ
تَمَادَتْ يُصْبِعُ الرَّجُلُ فِيْهَا مُؤْمِنًا وَيُمْسِىْ كَافِرًا حَتَّى يَصِيْرًا النَّاسُ إِلِى فُسْطَاطَيْنَّ فُمُطَاطِ إِيْمَانٍ لَانِفَاقَ فِيْهِ
وَفُسْطَاطِ نِفَاقٍ لَا إِيْمَانَ فِيْهِ فَإِذَا كَكَ ذَلِكَ فَانْتَظِرُوْا. ـَدَّجَالَ مِنْ يَوْمِهِ آَوْ مِنْ غَدٍهٍ- (رواه أبوداود)
5403. Sayyiduna Abdullah ibn Umar wca+, narrated that they were seated with the
Prophet. He mentioned periods of commotion, several of them, till he named fitnat
ul ahlas (yut) someone asked, "And what is fitnatul ahlas?" He said, "It will be
flight and plunder (in which people will flee from each other and rob each other).
Then there will come the fitnah us sarra (<1, Jit=). Its darkness and destruction will
rise from under the feet of a person from among the people of my house who will
claim that he belongs tome but he will not claim that he belongs tome but he will
1 Abu Dawud # 4264.

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Translation & Commentary of MISHKATUL MASAABIH
Vol.4
not be of mine (in terms of his deeds and character), for, my friends are only (they
who are righteous and) God-fearing.
Thereafter, the people will agree to pledge allegiance to a man who will be like a
hip-bone on a rib.
Then there will arise the fitnat ul dahayma (india). It will spare no one of this
ummah but give him a slap, a strong slap, (Every Muslim will be effected by it).
Then, it will be said, 'It is over, (but) it will be prolonged. During it, a man will
arise in the morning as a believer but become a disbeliever in the evening
(changing his conviction of the lawful and the unlawful suddenly). This will divide
the people into two camps. One of the camps will have faith and no hypocrisy. The
other will have hypocrisy but no faith.
.
When that happens, await the dajjal (the great deceiver) that very day or on the day
following."1
COMMENTARY: Fitnat ul Ahlas will last long and its effects will be felt over a long period
of time. There will be different trails, troubles and worries. The word ahlas had been
explained against hadith (tradition) (# 5399) as an underlay of carpet that remains in its
place for long. If the word is from (>) hils then it is the saddle on the camel's back. So,
this commotion ahlas will not spare the people but stick with them. And, also it will be
darkness and evil Therefore, people must stay in their homes while it lasts.
The fitnat us sarra will be concealed and hurt Islam, unseen from outside. Some people will
claim to be Muslims but will work privately to harm the Muslim and destroy them. They
will conspire and involve the Muslims in fitnah. According to Nihayah, sarra is a pebbled
plain so perhaps it might refer to the event of Harra that occurred in the time of Yazid.
There was a killing spree of the people of Madinah in which hundreds of he sahabah
(Prophet's Companions) رضى الله عنهم and the tabi'un رحمهم الله were martyred and the Haram was
severely damaged. This meaning will apply if sarra is taken to mean 'concealed.' If the
word is taken in the sense of (>>>>) suroor then the fitnah will cause a life of ease and luxury
and an abundance of means to that end. People will be extravagant and luxurious and will
have no fear of Allah and the hereafter. In the sense of suroor (which is happiness), the
fitnah may also mean that the loss that the fitnah will cause to the Muslims will delight
their enemies and they will be happy.
The Prophet صلى الله عليه وسلم also said of such a one as professes to be descended from him that
because of his ways of living, he will not belong to the Prophet صلى اللهعليه وسلم. If he was really
so, then he would not have caused harm to the Prophet's ,le ando ummah by indulging
in mischief on earth. This sating is in line with Allah's words:
إِنَّهُ لَيْسَ مِنْ آَهْلِكَ
{Surely he is not of your family)2 (11: 46)
The Prophet Lyle a . said, "My friend and dear one will never do such a thing. He can
only be a Muslim and righteous. He can never hurt other Muslims."
This is confirmed by the next words of the hadith (tradition).
The words 'a man like a hip-bone on a rib' imply that he is of an unsteady mind. So the
1 Abu Dawud # 4242.
2 Addressed to Prophet Nuh (> Jule about his son who was unrighteous.