Sahih Muslim : Book 41: The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah)

Translation of Sahih Muslim, Book 41:

 

 

The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah)

Chapter 1:


Book 041, Number 6881:

 

Zainab bint Jahsh reported that Allah’s Apostle (may peace be upon him) got up from sleep saying: There is no god but Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Allah’s Messenger, would we be perished in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.


Book 041, Number 6882:

 

This hadith has been narrated on the authority of Zainab bint Jahsh with a slight variation in the chain of transmitters.


Book 041, Number 6883:

 

Zainab bint Jahsh, the wife of Allah’s Apostle (may peace be upon him), reported that one day Allah’s Messenger (may peace be upon him) came out in a state of excitement with his face quite red. And he was saying: There is no god but Allah; there is a destruction in store for Arabia beciuse of the turmoil which is near at hand as the barrier of Gog and Magog has been opened like it, and he (in order to explain it) made a ring with the help o his thumb and forefinger. I said: Allah’s Messenger, would we be destroyed despite the fact that there would be pious people amongst us? He said: Yes, when the evil would predominate.


Book 041, Number 6884:

 

This hadith has been narrated oil the authority of Zuhri with a different chain of transmitters.


Book 041, Number 6885:

 

Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: Today the wall (barrier) of Gog and Magog has been opened so much, and WUhaib (in order to explain it) made the figure of ninety with the help of his hand.

Chapter 2: THE SINKING OF AN ARMY IN THE EARTH WHICH WOULD ATTACK THE HOUSE


Book 041, Number 6886:

 

Harith b Abi Rabi’a and ‘Abdullah b. Safwan both went to Umm Salama, the Mother of the Faithful, and they asked her about the army which would be sunk in the earth, and this relates to the time when Ibn Zubair (was the governor of Mecca). She reported that Allah’s Messenger (may peace be upon him) had said that a seeker of refuge would seek refuge in the Sacred House and an army would be sent to him (in order to kill him) and when it would enter a plain ground, it would be made to sink. I said: Allah’s Messenger, what about him who would be made to accompany this army willy nilly? Thereupon he said: He would be made to sink along with them buf he would be raised on the Day of Resurrection on the basis of his intention. Abu Ja’far said. ‘ This plain, ground means the plain ground of Medina.


Book 041, Number 6887:

 

This hadith has been narrated on the authority of ‘Abdullah b. Rufai, with the same chain of transmitters (but with the addition of these words):” When I met Abu Ja’far I told him that she (simply) meant the plain ground. Thereupon Abu Ja’far said: No, by God, she meant the plain ground of Medina.


Book 041, Number 6888:

 

Abdullah b. Safwan reported that Hafsa told him that she had heard Allah’s Apostle (may peace be upon him) as saying: An army would attack this House in order to fight against the inhabitants of this House and when it would be at the plain ground the ranks in the centre of the army would be sunk and the vanguard would call the rear flanks of the army and they would also be sunk and no flank would be left except some people who would go to inform them (their kith and kin). A person (who had been listening to this badith from Abdullah b. Safwan) said: I bear testimony in regard to you that you are not imputing a lie to Hafsa. And I bear testimony to the fact that Hafsa is not telling a lie about Allah’s Apostle (may peace be upon him).


Book 041, Number 6889:

 

Abdullah b. Safwan reported the Mother of the Faithful as saying that Allah’s Messenger (may peace be upon him) said: They would soon seek protection in this House, viz. Ka’ba (the defenceless), people who would have nothing to protect themselves in the shape of weapons or the strength of the people. An army would be sent to fight (and kill) them and when they would enter a plain ground the army would be sunk in it. Yiisuf (one of the narrators) said: It was a people of Syria (hordes of Hajjaj) who had been on that day comin. towards Mecca for an attack (on ‘Abdulllah b. Zubair) and Abdullah b. Safwan said: By God, it does not imply this army.


Book 041, Number 6890:

 

‘A’isha reported that Allah’s Messenger (may peace be upon him) was startled in the state of sleep. We said: Allah’s Messenger, you have done something in the state of your sleep which you never did before, Thereupon he said: Strange it is that some, people of my Ummah would attack the House (Ka’ba) (for killing) a person who would belong to the tribe of the Quraish and he would try to seek protection in the House. And when they would reach the plain ground they would be sunk. We said: Allah’s Messenger, all sorts of people throng the path. Thereupon he said: Yes, there would be amongst them people who would come with definite designs and those who would come under duress and there would be travellers also, but they would all be destroyed through one (stroke) of destruction. though they would be raised in different states (on the Day of Resurrection). Allah would, however, raise them according to their intention.

Chapter 3: THE TURMOIL WOULD COME LIKE RAINFALL


Book 041, Number 6891:

 

Usama reported that Allah’s Messenger (may peace be upon him) climbed up a battlement amongst the battlements of Medina and then said: You do not see what I am seeing and I am seeing the places of turmoil between your houses as tile places of rainfall.


Book 041, Number 6892:

 

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.


Book 041, Number 6893:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: There will be soon a period of turmoil in which the one who sits will be better than one who stands and the one who stands will be better than one who walks and the one who walks will be better than one who runs. He who would watch them will be drawn by them. So he who finds a refuge or shelter against it should make it as his resort.


Book 041, Number 6894:

 

This hadith has been transmitted on the authority of Abu Huraira but with this variation of wording that in the hadith transmitted on the authority of Abu Bakr, there is an addition of these words:” There is a prayer among prayers (‘Asr) and one who misses it is as if his family and property have been ruined.”


Book 041, Number 6895:

 

Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: There would be turmoil and the one who would sleep would be better than who would be awake and the one who would be awake would be better than one who would stand and one who would stand would be better than one who would run. So he who finds refuge or shelter should take that refuge or shelter.


Book 041, Number 6896:

 

Abu Bakra reported Allah’s Messenger (may peace be upon him) as saying: There would soon be turmoil. Behold! there would be turmoil in which the one who would be seated would be better than one who would stand and the one who would stand would be better than one who would run. Behold! when the turmoil comes or it appears, the one who has camel should stick to his camel and he who has sheep or goat should stick to his sheep and goat and he who has land should stick to the land. A person said: ‘Allah’s Messenger, what is your opinion about one who has neither camel nor sheep nor land? Thereupon, he said: He should take hold of his sword and beat its edge with the help of stone and then try to find a way of escape. O Allah, I have conveyed (Thy Message) ; O Allah, I have conveyed (Thy Message) ; O Allah, I have conveyed (Thy Message). A person said: Allah’s Messenger, what is your opinion it I am drawn to a rank in spite of myself, or in one of the groups and made to march and a man strikes with his sword or there comes an arrow and kills me? Thereupon he said: He will bear the punishment of his sin and that of yours and he would be one amongst the denizens of Hell.


Book 041, Number 6897:

 

This hadith has been transmitted on the authority of Waki’ with a slight variation of wording.

Chapter 4: WHEN TWO MUSLIMS CONFRONT EACH OTHER WITH SWORDS


Book 041, Number 6898:

 

Ahnaf b. Qais reported: I set out with the intention of helping this person (Hadrat ‘Ali) that Abu Bakra met me. He said: Ahnaf, where do you intend to go? I said: I intend to help the cousin of Allah’s Messenger (may peace be upon him), viz. ‘Ali. Thereupon he said to me: Ahnaf, go back, for I heard Allah’s Messenger (may peace be upon him) as saying: When two Muslims confront one another with swords (in hands) both the slayer and the slain would be in Fire. He (Ahnaf) said: I said, or it was said: Allah’s Messenger, it may be the case of one who kills. but what about the slain (why he would be put in Hell-Fire)? Thereupon he said: He also intended to kill his companion.


Book 041, Number 6899:

 

Ahnaf b. Qais reported on the authority of Abu Bakra that Allah’s Messenger (may peace be upon him) said: When two Muslims confront each other with their swords, both the slayer and the slain are doomed to Hell-Fire.


Book 041, Number 6900:

 

This hadith has been narrated on the authority of Hammad through another chain of transmitters.


Book 041, Number 6901:

 

Abu Bakra reported Allah’s Messenger (may peace be upon him) as saying: When two Muslims (confront each other) and the one amongst them attacks his brother with a weapon, both of them are at the brink of Hell-Fire. And when one of them kills his companion, both of them get into Hell-Fire.


Book 041, Number 6902:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) many ahadith and one of them was this: The last Hour will not come until the two parties (of Muslims) confront each other and there is a large-scale massacre amongst them and the claim of both of them is the same.


Book 041, Number 6903:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The last Hour will not come unless there is much bloodshed. They said: What is harj? Thereupon he said: Bloodshed. bloodshed.

Chapter 5: THIS UMMAH WOULD BE DESTROYED BY KILLING ONE ANOTHER


Book 041, Number 6904:

 

Thauban reported that Allah’s Messenger (may peace be upon him) said: Allah drew the ends of the world near one another for my sake. And I have seen its eastern and western ends. And the dominion of my Unimah would reach those ends which have been drawn near me and I have been granted the red and the white trea- sure and I begged my Lord for my Ummah that it should not be destroyed because of famine, nor be dominated by an enemy who is not amongst them to take their lives and destroy them root and branch, and my Lord said: Muhammad, whenever I make a decision, there is none to change it. Well, I grant you for your Ummah that it would not be destroyed by famine and it would not be dominated by an enemy who would not be amongst it and would take their lives and destroy them root and branch even if all the people from the different parts of the world join hands together (for this purpose), but it would be from amongst them, viz. your Ummah, that some people would kill the others or imprison the others.


Book 041, Number 6905:

 

Thauban reported that Allah’s Messenger (may peace be upon him) said. Verily, Allah drew the ends of the world near me until I saw its cast and west an He bestowed upon me two treasures, the red and the white. The rest of the hadith is the same.


Book 041, Number 6906:

 

‘Amir b. Sa’d reported on the authority of his father that one day Allah’s Messenger (may peace be upon him) came from a high, land. He passed by the mosque of Banu Mu’awiya, went in and observed two rak’ahs there and we also observed prayer along with him and he made a long supplication to his Lord. He then came to us and said: I asked my Lord three things and He has granted me two but has withheld one. I begged my Lord that my Ummah should not be destroyed because of famine and He granted me this. And I begged my Lord that my Ummah should not be destroyed by drowning (by deluge) and He granted me this. And I begged my Lord that there should be no bloodshed among the people of my Ummah. but He did not grant it.


Book 041, Number 6907:

 

Amir b. Sa’d reported on the authority of his father that Allah’s Messenger (may peace be upon him) came with a group of his Companions and he passed by the mosque of Banu Mu’awiya. The rest of the hadith is the same.

Chapter 6: THE EVENTS FORETOLD BY THE HOLY PROPHET (MAY PEACE BE UPON HIM) ABOUT THE LAST HOUR


Book 041, Number 6908:

 

Hudhaifa b. al-Yaman reported: By Allah, I have the best knowledge amongst people about every turmoil which is going to appear in the period intervening me and the Last Hour; and it is not for the fact that Allah’s Messenger (may peace be upon him) told me something confidentially pertaining to it and he did not tell anybody else about it, but it is because of the fact that I was present in the assembly in which he had been describing the turmoil. and he especially made a mention of three turmoils which would not spare anything and amongst these there would be turmoils like storms in the hot season. Some of them would be violent and some of them would be comparatively mild. Hudhaifa said: All (who were present) except I have gone (to the next world).


Book 041, Number 6909:

 

Hudhaifa reported that Allah’s Messenger (may peace be upon him) stood before us one day and he did not leave anything unsaid (that he had to say) at that very spot which would happen (in the shape of turmoil) up to the Last Hour. Those who had to remember them preserved them in their minds and those who could not remember them forgot them. My friends knew them and there are certain things which slip out of my mind, but I recapitulate them when anyone makes a mention of them just as a person is lost from one’s mind but is recalled to him on seeing his face.


Book 041, Number 6910:

 

This hadith has been narrated on the authority of A’mash with the same chain of transmitters up to the words: And he forgot who had to forget that and. he did not make a mention of what follows after this.


Book 041, Number 6911:

 

Hudhaifa reported: Allah’s Messenger (may peace be upon him) informed me of what is going to happen before the approach of the Last Hour. And there is nothing that I did not ask him in this connection except this that I did not ask him as to what would turn the people of Medina out from Medina.


Book 041, Number 6912:

 

This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.


Book 041, Number 6913:

 

Abu Zaid (viz. Amr b. Akhtab) reported: Allah’s Messenger (may peace be upon him) led us in the dawn prayer and then mounted the pulpit and addressed us until it was (time for the) noon prayer. He then came down the pulpit and observed prayer and then again mounted the pulpit and again addressed us until it was time for the ‘Asr prayer. He then again came down and observed the prayer and again mointed the pulpit and addressed us until the sun was set and he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well

Chapter 7: THE TURMOIL WOULD GO LIKE THE MOUNTING WAVES OF THE OCEAN


Book 041, Number 6914:

 

Hudhaifa repotted: We were one day in the company of ‘Umar that he said: Who amongst you has preserved in his mind most perfectly the hadith of Allah’s Messenger (may peace be upon him) in regard to the turmoil as he told about it? I said: It is I. Thereupon he said: You are bold (enough to make this claim). And he further said: How? I said: I heard Allah’s Messenger (may peace be upon him) as saying: There would (first) be turmoil for a person in regard to his family, his property, his own self, his children, his neighbours (and the sins comnaitted in their connection) would be expiated by fasting, prayer, charity, enjoining good and prohibiting evil. Thereupon ‘Umar said: I do not mean (that turmoil on a small scale) but that one which would eme-ge like the mounting waves of the ocean. I said: Commander of the Faithful, you have nothing to do with it, for the door is closed between you and that. He said: Would that door be broken or opened? I said: No, it would be broken. Thereupon he said: Then it would not be closed despite best efforts. We said to Hudhaifa: Did Umar know the door? Thereupon he said: Yes, he knew it (for certain) just as one knows that night precede the next day. And I narrated to him something in which there was nothing fabricated. Shaqiq (one of the narrators) said: We dared not ask Hudhaifa about that door. So we requested Masrdq to ask him. So he asked him and he said: (By that door, he meant) ‘Umar.


Book 041, Number 6915:

 

This hadith has been narrated on the authority of Hudhaifa through other chains of transmitters also.


Book 041, Number 6916:

 

Hudhaifa reported that Umar said: Who would narrate to us (the ahadith pertaining to turmoil) and he reported a badith similar to these ahadith.


Book 041, Number 6917:

 

Jundub reported: I came on the day of Jara’a that a person was (found) sitting. I said: They would shed their blood today. That person said: By Allah. not at all. I said: By Allah, of course, they would do it. He said: By Allah, they would not do it. I said: By Allah, of course, they would do it. He said: By Allah, they would not do it, and I have heard a hadith of Allah’s Messenger (may peace be upon him) which I am narrating to you in this connection. I said: You are a bad seat fellow. I have been opposing you since morning and you are listening to me in spite of the fact that you have heard a hadith from Allah’s Apostle (may peace be upon him) (contrary to ray statement). I myself felt that there was no use of this annoyance. (He could tell me earlier that it was a hadith of the Holy Prophet (may peace be upon him], and I would not have opposed him at all.) I turned my face toward him and asked him and he was Hadrat Hudhaifa.

Chapter 8: THE LAST HOUR WOULD NOT COME UNTIL THE EUPIIRATES UNCOVERS A TREASURE OF GOLD


Book 041, Number 6918:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come before the Euphrates uncovers a mountain of gold, for which people would fight. Ninety-nine out of each one hundred would die but every man amongst them would say that perhaps he would be the one who would be saved (and thus possess this gold).


Book 041, Number 6919:

 

This hadith has been narrated on the authority of Suhail with the same chain of transmitters but with this addition:” My father said: If you see that, do not even go near it.”


Book 041, Number 6920:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come unless the Euphrates would uncover a treasure of gold, so he who finds it should not take anything out of that.


Book 041, Number 6921:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Euphrates would soon uncover a mountain of gold but he who is present there should not take anything from that.


Book 041, Number 6922:

 

‘Abdullah b. Harith b. Naufal reported: I was standing along with Ubayy b. Ka, b and he said: The opinions of the people differ in regard to the achievement of worldly ends. I said: Yes, of course. Thereupon he said: I heard Allah’s Messenger (may peace be upon him) as saying: The Euphrates would soon uncover a mountain of gold and when the people would bear of it they would flock towards it but the people who would possess that (treasure) (would say): If we allow these persons to take out of it they would take away the whole of it. So they would fight and ninety-nine out of one hundred would be killed. Abu Kamil in his narration said: I and Abu Ka’b stood under the shade of the battlement of Hassan.


Book 041, Number 6923:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Iraq would withhold its dirhams and qafiz; Syria would withhold its mudd and dinar and Egypt would withhold its irdab and dinar and you would recoil to that position from where you started and you would recoil to that position from where you started and you would recoil to that position from where you started, the bones and the flesh of Abu Huraira would bear testimony to it.

Chapter 9: PERTAINING TO THE CONQUEST OF CONSTANTINOPLE AND THE APPEARANCE OF THE DAJJAL AND DESCENT OF JESUS SON OF MARY (JESUS CHRIST)


Book 041, Number 6924:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until the Romans would land at al-A’maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army). which would be constituted of excellent martyrs in Allah’s eye, would be killed ani the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry: The Dajjal has taken your place among your family. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them in prayer. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ).

Chapter 10: THE LAST HOUR WOULD COME WHEN THE ROMANS WOULD HAVE THE MAXIMUM POPULATION


Book 041, Number 6925:

 

Mustaurid al-Qurashi reported: I heard Allah’s Messenger (may peace be upon him) as saying: The Last Hour would come (when) the Romans would form a majority amongst people. ‘Amr said to him (Mustaurid Qurashi): See what you are saying? He said: I say what I heard from Allah’s Messenger (may peace be upon him). Thereupon he said: If you say that, it is a fact for they have four qualities. They have the patience to undergo a trial and immediately restore themselves to sanity after trouble and attack again after flight. They (have the quality) of being good to the destitute and the orphans, to the weak and, fifthly, the good quality in them is that they put resistance against the oppression of kings.


Book 041, Number 6926:

 

Mustaurid Qurashi reported: I heard Allah’s Messenger (may peace be upon him) as saying: The Last Hour would come when the Romans would form a majority amongst people. This reached ‘Amr b. al-‘As and he said: What are these ahadith which are being transmitted from you and which you claim to have heard from Allah’s Messenger (may peace be upon him)? Mustaurid said to him: I stated only that which I heard from Allah’s Messenger (may peace be upon him). Thereupon ‘Amr said: If you state this (it is true), for they have the power of tolerance amongst people at the time of turmoil and restore themselves to sanity after trouble, and are good amongst people so far as the destitute and the weak are concerned.

Chapter 11: THERE WOULD BE MUCH BLOODSHED AMONG ROMANS AT THE TIME OF THE APPEARANCE OF THE DAJJAL


Book 041, Number 6927:

 

Yusair b. Jabir reported: Once there blew a red storm in Kufah that there came a person who had nothing to say but (these words): Abdullah b. Mas’ud, the Last Hour has come. He (‘Abdullah b. Mas’ud) was sitting reclining against something, and he said: The Last Hour would not come until the people divide in- heritance and rejoice over booty, and then said pointing towards Syria, with the gesture of his hand like this: The enemy shall muster strength against Muslims and the Muslims will muster strength against them (Syrians). I said: You mean Rome? And he said: Yes, and there would be a terrible fight and the Muslims would prepare a detachment (for fighting unto death) which would not return but victorious. They will fight until night will intervene them; both the sides will return without being victorious and both will be wiped out. The Muslims will again prepare a detachment for fighting unto death so that they may not return but victorious. When it would be the fourth day, a new detachment out of the remnant of the Muslims would be prepared and Allah will decree that the enemy should be routed. And they would fight such a fight the like of which would not be seen, so much so that even if a bird were to pass their flanks, it would fall down dead before reaching the end of them. (There would be such a largescale massacre) that when counting would be done, (only) one out of a hundred men related to one another would be found alive. So what can be the joy at the spoils of such war and what inheritance would be divided! They would be in this very state that they would hear of a calamity more horrible than this. And a cry would reach them: The Dajjil has taken your place among your off- spring. They will, therefore, throw away what would be in their hands and go forward sending ten horsemen, as a scouting party. Allah’s Messenger (may peace be upon him) said: I know their names and the names of their forefathers and the colour of their horses. They will be best horsemen on the surface of the earth on that day or amongst the best horsemen on the surface of the earth on that day.


Book 041, Number 6928:

 

Jabir reported: I was in the company of Ibn Mas’ud that there blew a red storm. The rest of the hadith is the same.


Book 041, Number 6929:

 

Jabir reported: I was in the house of ‘Abdullah b. Mas’ud and the house was fully packed that a red storm blew in Kufah.

Chapter 12: THE CONQUESTS OF THE MUSLIMS BEFORE THE APPEARANCE OF THE DAJJAL


Book 041, Number 6930:

 

Nafi’ b. Utba reported: We were with Allah’s Messenger (may peace be upon him) in an expedition that there came a people to Allah’s Apostle (may peace be upon him) from the direction of the west. They were dressed in woollen clothes and they stood near a hillock and they met him as Allah’s Messenger (may peace be upon him) was sitting. I said to myself: Better go to them and stand between him and them that they may not attack him. Then I thought that perhaps there had been going on secret negotiation amongst them. I however, went to them and btood between them and him and I remember four of the words (on that occasion) which I repeat (on the fingers of my hand) that he (Allah’s Messenger) said: You will attack Arabia and Allah will enable you to conquer it, then you would attack Persia and He would make you to Conquer it. Then you would attack Rome and AllgLh will enable you to conquer it, then you would attack the Dajjal and Allah will enable you to conquer him. Nafi’ said: Jabir, we thought that the Dajjal would appear after Rome (Syrian territory) would be conquered.

Chapter 13: THE SIGNS BEFORE THE APPROACH OF THE LAST HOUR


Book 041, Number 6931:

 

Hudhaifa b. Usaid Ghifari reported: Allah’s Messenger (may peace be upon him) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not cone until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), the Gog and Magog, and land-slidings in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly.


Book 041, Number 6932:

 

Hudhaifa b. Usaid reported: Allah’s Apostle (may peace be upon him) was in an apartment and we were beneath that that he peeped in and said to us: What are you discussing about? We said: (We are discussing about the Last) Hour. Thereupon he said: The Last Hour would not come until the ten signs dppear: land-sliding in the east, and land-sliding in the west, and land-sliding in the peninsula of Arabia, the smoke, the Dajjal, the beast of the earth, Gog and Magog, the rising of the sun from the west and the fire which would emit from the lower part of ‘Adan. Shu’ba said that ‘Abd al-‘Aziz b. Rufai’ reported on the authority of Abu Tufail who reported on the authority of Abu Sariha a hadith like this that Allah’s Apostle (may peace be upon him) did not make a mention of (the tenth sign) but he said that out of the ten one was the descent of Jesus Christ, son of Mary (peace be upon him), and in another version it is theb lowing of the violent gale which would drive the people to the ocean.


Book 041, Number 6933:

 

Abu Sariha reported: Allah’s Messenger (may peace be upon him) was in an (upper) apartment and we were standing lower to him and discussing (about the Last Hour). The rest of the hadith is the same, and Shu’ba said: I think he also said these words: The fire would descend along with them where they would land and where they would take rest (during midday (it would also cool down for a while). Shu’ba said: This hadith has been transmitted to me through Abu Tufail and Abu Sariha and none could trace it back directly to Allah’s Apostle (may peace b.. upon him). However, there is a mention of the descent of Jesus Christ son of Mary in one version and in the other there is a mention of the blowing of a violent would drive them to the ocean.


Book 041, Number 6934:

 

Abu Sariha reported: We were discussing the Last Hour) that Allah’s Apostle (may peace be upon him) looked towards us. The rest of the hadith is the same and the tenth (sign) was the descent of Jesus Christ son of Mary, and Shu’ba said: ‘Abd al-‘Aziz did not trace it directly to Allah’s Apostle (may peace be upon him).

Chapter 14: THE LAST HOUR WOULD NOT COME UNTIL THE FIRE EMITS FROM THE EARTH OF HIJAZ


Book 041, Number 6935:

 

Abu Huraira reported that Allah’s Messenger may peace be upon him) said: The Last Hour would not come until fire emits from the earth of Hijaz which would illuminate the necks of the camels of the Busra.


Book 041, Number 6936:

 

Abu Huraira reported that Allah’s Messenger (may peace be upon him) said: (The Last Hour would not come) until the habitations of Medina would extend to Ihab or Yahab. Zubair said: I said to Suhail how far these were from Medina. He said: So and so miles.


Book 041, Number 6937:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The famine would not break otit because of drought, but there would be famine despite heavy rainfall as nothing would grow from the earth.


Book 041, Number 6938:

 

Ibn ‘Umar reported that he heard Allah’s Messenger (may peace be upon him) as saying (in a state) that he had turned his face towards the east: Behold, turmoil would appear from this side, from where the horns of Satan would appear.


Book 041, Number 6939:

 

Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) stood by the door (of the apartment of) gafsa and, pointing towards the east, he said: The turmoil would appear from this side, viz. where the horns of Satan would appear, and he uttered these words twice or thrice and Ubaidullah b. Sa’ld in his narration said. The Messenger of Allah (may peace be upon him) had been standing by the door of ‘A’isha.


Book 041, Number 6940:

 

Salim b. Abdullah reported on the authority of his father that Allah’s Messenger (may peace be upon him), while turning his face towards the east, said: The turmoil would appear from this side; verily, the turmoil would appear from this side; verily, the turmoil. would appear from this side-the side where appear the horns of Satan.


Book 041, Number 6941:

 

Ibn Umar reported that Allah’s Messenger (may peace be upon him) came out from the house of ‘A’isha and said: It would be from this side that there would appear the height of unbelief, viz. where appear the horns of Satan. i. e. cast.


Book 041, Number 6942:

 

Ibn Umar reported: I heard Allah’s Messenger (may peace be upon him) as saying while pointing his hands towards the east: The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the horns of Satan.


Book 041, Number 6943:

 

Ibn Fudail reported on the authority of his father that he heard Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the east: Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:” You killed a person but We relieved you from the grief and tried you with (many a) trial” (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:” I heard”.

Chapter 15: THE LAST HOUR WOULD NOT COME UNTIL THE WOMEN OF THE TRIBE OF DAUS WOULD GO ROUND DHI AL-KHALASA


Book 041, Number 6944:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until the women of the tribe of Daus would be seen going round Dhi al-Khalasa (for worship) and Dhi al-Khalasa is a place in Tabala, where there was a temple in which the people of the tribe of Daus used to worship the idol.


Book 041, Number 6945:

 

‘A’isha reported: I heard Allah’s Messenger (may peace be upon him) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and ‘Uzza. I said: Allah’s Messenger, I think when Allah has revealed this verse:” He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)” (ix. 33), it implies that (this promise) is going to be fulfilled. Thereupon he (Allah’s Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.


Book 041, Number 6946:

 

This hadith has been narrated on the authority of Ibn Ja’far with the same chain of transmitters.

Chapter 16: THE LAST HOUR WOULD NOT COME UNTIL A PERSON WOULD PASS BY A GRAVE AND WISH THAT HE SHOULD HAVE BEEN THE OCCUPANT OF THAT GRAVE BECAUSE OF THIS CALAMITY


Book 041, Number 6947:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until a person would pass by a grave of another person and he would say: I wish it had been my abode.


Book 041, Number 6948:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: By Him, in Whose hand is my life, the world would not come to an end until a person would pass by a grave, would roll over it and express the desire that he should be in the place of the occupant of that grave not because of religious reasons but because of this calamity.


Book 041, Number 6949:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: By Him in Whose Hand is my life, a time would come when the murderer would not know why he has committed the murder, and the victim would not know why he has been killed.


Book 041, Number 6950:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The world would not come to an end until a day would come to the people on which the murderer would not know as to why he has killed and the slain would not know as to why he has been murdered. It would be said: Why would It happen? To which he replied: It would be because of general massacre and bloodshed. And the slaughterers and the slain would be in Fire, and in the narration of Ibn Aban, the name of Abu Isma’il has been mentioned.


Book 041, Number 6951:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Ka’ba would be destroyed by an Abyssinian having two small shanks.


Book 041, Number 6952:

 

(The above mentioned) hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.


Book 041, Number 6953:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: It would be an Abyssinian having two small shanks who would destroy the House ol Allah, the Exalted and Glorious.


Book 041, Number 6954:

 

Abu Huraira reported Allah’s Messengar (may peace be upon him) as saying: The Last Hour would not come before a person of Qahtan comes forth driving people with his stick.


Book 041, Number 6955:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The day and the night would not come to an end before a man called al-Jahjah would occupy the throne.


Book 041, Number 6956:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come unless you fight with people whose faces are like hammered shields and the Last Hour would not come until you would fight against those wearing the shoes of hair.


Book 041, Number 6957:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until a people wearing shoes of hair fight against you having their faces like hammered shields.


Book 041, Number 6958:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until you fight with a people wearing shoes of hair and the Last Hour would not come until you fight with a people having small eyes and broad snub noses.


Book 041, Number 6959:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until the Muslims fight with the Turks-a people whose faces would be like hammered shields wearing clothes of hair and walking (with shoes) of hair.


Book 041, Number 6960:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: You shall fight in the hours to come against a nation wearing shoes made of hair and faces like hammered shields, with red complexion and small eyes.


Book 041, Number 6961:

 

Abu Nadra reported:” We were in the company of Jabir b. ‘Abdulldh that he said it may happen that the people of Iraq may not send their qafiz and dirhams (their measures of food stuff and their money). We said: Who would be respolisible for it? He said: The non_Arabs would prevt them. He again said: There is the possibility that the people of Syria may not send their dinar and mudd. We said: Who would be responsible for it? He said This prevention would be made by the Romans. He (Jabir b. Abdullab) kept quiet for a while and then reported Allah’, s Messengdt (may peas be upon him) having said There would be a caliph in the last (period) of my Ummah who would freely give handfuls of wealth to thd people wiothout counting it. I said to Abu Nadra and Abu al-‘Ala: DO you mean ‘Umarb. ‘Abd al-Aziz? They said: No (he would be Imam Mahdi.).


Book 041, Number 6962:

 

This hadith hab been narrated by Sa’id with the same chain of transmitters.


Book 041, Number 6963:

 

Abu Sa’id reported that Allah’s Messenger (may peace he upon him) I said: There would be amongest your caliphs a caliph who would give handfuls of wealth to the, but wbuld not count it. In. the narration transmitted on the authority of Ibn Hujr, there is a slight variation of wording.


Book 041, Number 6964:

 

Abu Sa’id and Jabir b. Abdullah reported that Allah’s Messenger (may peace be upon him) said: There would be in the last phase of the time a caliph who would distribute wealth but would not count.


Book 041, Number 6965:

 

This hadith has been narrated on the authority of Abu Sa’id through another chain of transmitters.


Book 041, Number 6966:

 

Abu Sa’id Khudri reported: One who Is better than I informed me, that Allah’s Messenger (may peace be upon him) said to ‘Ammar as he was digging the ditch (on the ocasion of the Battle of the Ditch) wiping over his head: O son of Summayya you will be involved in trouble and a group of the rebels would kill you.


Book 041, Number 6967:

 

This hadith has been transmitted on the same authority but with this variation that the hadith trarismitted on the authority of Nabra (the words are): One Who is better than I informed me, and he was Abu Qatatda, and in the hadith transmitted on the authority of Khalid instead of the word ‘bu_us’ there is ‘dys’ or ‘yadis’, i. e.:” how sad it is”.


Book 041, Number 6968:

 

This hadith has been transmitted on the authority of Umm Salama that Allah’s Messenger (may peace be upon him) said to ‘Ammar: A group of rebels would kill you.


Book 041, Number 6969:

 

This hadith has been narrated on the authority of Umm Salam through another chain of transmitters.


Book 041, Number 6970:

 

Unmm Salama reported that Allah’s Messenger (may peace be upon him) said: A band of rebels would kill ‘Ammar.


Book 041, Number 6971:

 

Abu Huraira reported that Allah’s Apostle (may peace be upon him) as saying: This tribe of the Quraish would kill (people) of wy Ummah. They (the Companions) said: What us to do (in such a situations)? Thereupon he said: Would that the people remain aside from them (and not besmear their hand with the blood of the Muslim).


Book 041, Number 6972:

 

This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters.


Book 041, Number 6973:

 

Abu Huraira reported that Allh’s Messenger (may peace be upon him) said: (Khusrau king of Persia) would die and Qaisar (Ceasar King of Rome) would die; there would be no Qaisar after him, but, by one in Whose Hand is my life, you would spend their treasures in the cause of Allah.


Book 041, Number 6974:

 

This hadith has been transmitted on the authority of Zuhri.


Book 041, Number 6975:

 

Hammam b. Munabbih reported: This is what Abu Huraira reported from Allah’s messenger (may peace be upon him) and in this connection he reported so many hadith (and one of them was this): Allah’s Messenger (may peace be upon him) said: Kisra would die and then there would be no Kisra after him. Qaisar would die and there would be no Qaisar after him, but you will distribute their threasuers in thecause of Allah.


Book 041, Number 6976:

 

Jabir b. Samura reported that Allah’s Messenger (may peace be upon him) said: When Kisra would die there would be no Kisra after him; the rest of the hadith is the same as Abu Huraira reported.


Book 041, Number 6977:

 

Jabir b. Samura reported: I heard Allah’s Messenger (may peace be upon him) (as sayingt There would lie open for a group of Muslims, or for a group of believers, the treasures of the family of Kisra which would be in the whit (palace). In a version of Qutaiba there is definitely the word” Muslim”.


Book 041, Number 6978:

 

Jabir b. Samura reported: I heard Allah’s Messenger (may peace be upon him) a hadith like this.


Book 041, Number 6979:

 

Abu Huraira reported Allah’s Apostle (may peace he upon him) saying: You have heard about a city the one side of which is in the land and the other is in the sea (Constantinople). They said: Allall’s Messenger, yes. Thererupon he said: The Last Hour would not cmoe unlesss seventy thousand persons from Bani lsra’il would attack it. When they would land there, they will neither fight with weapons nor would shower arrows but would only say:” There is no god but Allah and Allah is the Greatest,” that one side of it would fall. Thaur (one of the narrators) said: I think that he said: The part by the side of the ocean. Then they would say for the second time:” There is no god but Allah and Allah is the Greatest” that the second side would also fall, and they would say:” There is no god but Allah and Allah is the Greatest,” that the gates would be opened for them and they would enter therein and, they would be collecting spoils of war and distributing them amongst themselves that a noise would be heard and It would be said: Verily, Dajjal has come. And thus they would leave everything there and would turn to him.


Book 041, Number 6980:

 

Thaur b. Zaid has narrated this hadith with the same chain of transmitters.


Book 041, Number 6981:

 

Ibn ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: You will fight against the Jews and you will kill them until even a stone would say: Come here, Muslim, there is a Jew (hiding himself behind me) ; kill him.


Book 041, Number 6982:

 

Ubaidullah has reported this hadith with this chain of transmitters (and the Words are):” There is a Jew behind me.”


Book 041, Number 6983:

 

Abdullah b. ‘Umar reported Allah’s Messenger (may peace be upon him) as saying: You and the Jews would fight against one another until a stone would say: Muslim, here is a Jew behind me; come and kill him.


Book 041, Number 6984:

 

Abdullah b. ‘Umar reported that Allah’s Messenger (may peace be upon him) said: The Jews will fight against you and you will gain victory over them until the stone would say: Muslim, here is a Jew behind me; kill him.


Book 041, Number 6985:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews.


Book 041, Number 6986:

 

Jabir b. Samura reported: I heard Allah’s Messenger (may peace be upon him) as saying: Before the Last Hour there would be many liars, and there is an addition in the badith transmitted on the authority of Abu Ahwas of these words:” I said to him: Did you hear it from Allah’s Messenger (may peace be upon him)? He said: Yes.”


Book 041, Number 6987:

 

This hadith has been narrated on the authority of Simak with the same chain of transmitters. and Simak said: I heard my brother say that jabir had stated: Be on your guard against them.


Book 041, Number 6988:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would not come until there would arise about thirty impostors, liars, and each one of them would claim that he is a messenger of Allah.


Book 041, Number 6989:

 

This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

Chapter 17: STORY OF IBN SAYYAD


Book 041, Number 6990:

 

‘Abdullah reported: We were along with Allah’s Messenger (may peace be upon him) that we happened to pass by children amongst whom there was Ibn Sayyad. The children made their way but Ibn Sayyad kept sitting there (and it seemed) as if Allah’s Messenger (may peace be upon him) did not like it (his sitting with the children) and said to him: May your nose he besmeared with dust, don’t you bear testimony to the fact that I am the Messenger of Allah? Thereupon he said: No, but you should bear testimony that I am the messenger of Allah. Thereupon ‘Umar b. Khattab said: Allah’s Messenger, permit me that I should kill him. Thereupon Allah’s Messenger (may peace be upon him) said: If he is that person who is in your mind (Dajjal ), you will not be able to kill him.


Book 041, Number 6991:

 

‘Abdullah reported: We were walking with Allah’s Messenger (may peace be upon him) that Ibn Sayyad happened to pass by him. Allah’s Messenger (may peace be upon him) said to him: I have concealed for you (something to test you, so tell me that). He said: It is Dukh. Thereupon Allah’s Messenger (may peace be upon him) said to him: Be off. You cannot get farther than your rank, whereupon ‘Umar said: Allah’s Messenger, permit me to strike his neck. Thereupon Allah’s Messenger (may peace be upon him) said: Leave him; if he is that one (Dajjal) whom you apprehend, you will not be able to kill him.


Book 041, Number 6992:

 

Abu Sa’id reported that Allah’s Messenger (may peace be upon him) met him (Ibn Sayyad) and so did Abu Bakr and ‘Umar on some of the roads of Medina. Allah’s Messenger (may peace be upon him) said: Do you bear testimony to the fact that I am the Messenger of Allah? Thereupon he said: Do you bear testimony to the fact that I am the messenger of Allah? Thereupon Allah’s Messenger (may peace be upon him) said: I affirm my faith in Allah and in His Angels and in His Books, and what do you see? He said: I see the throne over water. Whereupon Allah’s Messenger (may peace be upon him) said: You see the throne of Iblis upon the water, and what else do you see? He said: I see two truthfuls and a liar or two liars and one truthful. Thereupon Allah’s Messenger (may peace be upon him) said: Leave him He has been confounded.


Book 041, Number 6993:

 

Jabir b ‘Abdullah reported that Allah’s Messenger (may peace be upon him) met Ibn Sa’id (Sayyad) and there were with him Abu Bakr and ‘Umar and Ibn Sayyad was in the company of children. The rest of the hadith is the same.


Book 041, Number 6994:

 

Abu Sa’id reported: I accompanied Ibn Sayyad to Mecca and he said to me: What I have gathered from people is that theu think that I am Dajjal. Have you not hearde Allah’s Messenger (may peace upon him) as saying: He will have no no children, I said: Yes, of course. Thereupon he said: But I have children. Have you not heard Allah’s Messenger (may peace be upon him) as saying: He would not enter Mecca and Medina? I said: Yes, of course. Thereupon he said I have been once in Medina and now I intend to go to Mecca. And he said to me at the end of his talk: By Allah: I know his place of birth his abode where he is just now. He (Abu Sa’id) said: This caused confusion in my mind (in regard to his identity).


Book 041, Number 6995:

 

Abu Sa’id Khudri reported: Ibn Sa’id said to me somethhing for which I felt ashamed. He said: I can excuse others; but what has gone wrong with you, O Companions of Muhammad, that you take me as Dajjal? Has Allah’s Apostle (may peace be upon him) not said that he would be a Jew whereas I am a Muslim and he also said that he would not have children, whereas I have children, and he also said: veryly, Allah has prohibited him to enter Mecca whereas I have performed Pilgrimage, atid. he went on saying this that I was about to be impressed by his tallk. He (however) said this also: I know where he (Dajjal) is and I know his father abd I mother, and it was said to him: Won’t you feel pleased if you would be the same person? Thereupon he said: If this offer is made to me, I would noT resent that.


Book 041, Number 6996:

 

Abu Sa’id Khudri reported: We came back after having pewrformed Pilgrimage or ‘Umra and lbn Sa’id was along with us. And w, e encamped at a place and the people dispersed and I and he were left behind. I felt terribly frightend from him as it was said about him that he was the Dajjal. He brought his goods and placed them by my luggage and I said: It is intense heat. Would you not place that under that tree? And he did that. Then ther appeared before us a flock of sheep. He went and brought a cup of milk and said: Abu Sa’id, drink that. I said it is intense heat and the milk is also hot (whereas the fact was) that I did not like to drink from his hands or to opr to take it from his hand and he said: Abu Sa’id, I think that I should take a rope and suspend it by the tree and then coimmit sucide because of the talks of the people, and he furtlier said. Abu Sa’id he who is ingnoran of the saying of Allah’s Messenger (may peace be upon him) (he is to be pardoned), but O people of Ansar, is this hadith of Allah’s Messengern (may peace be upon him) concealed from you whereas you have the best konowledge of t this hadith of Allah’s Messenger (may peace be upon him) amongst people? Did Allalt’s Messenger (may peace be upon him) not say that he (Dajjal) would be a non believer whereas I am a believer? did Allah’s Messenger (may peace be upon him) not say he would be barren and no child would be born to hirn, whereas I have left my children in Medina? Did Allh’s Messenger (may peace upon him) not say: He would not get into Medina and Mecca whereas I have been coming from Medina and now I intend to go to Mecca? Abu Sa’id said: I was about to accept the excuse put forward by him. that he said: I know the place where he would be born and where he is now. So I said to him: May your whole dayb be spent


Book 041, Number 6997:

 

This hadith has transmitted on the authority of Abu Sa’id that Allah’s Messenger (may peace be upon him) asked Ibn Sa’id about the earth of Paradise. Thereupon he said: Abu’l-Qasim, It is like a fine white musk, whereupon he (the Holy Prophet) said: ‘You have told the the truth.


Book 041, Number 6998:

 

Abu Sa’id reported that Ibn Sayyad asked Allah’s Messenger (may peace be upon him) about the earth of Paradise. Whereupon he said: It is like white shining pure musk.


Book 041, Number 6999:

 

‘Muhammad b. Munkadir reported: As I saw Jabir b. ‘Abdullah taking an oath in the name of Allah that it was Ibn Sa’id who was the Dajjal I said: Do you take an oath in the name of Allah? Thereupon he said: I heard ‘Umar taking an oath in the presence of Allah’s Apostle (may peace be upon him) to this effect but Allah’s Apostle (may peace be upon him) did not disapprove of it.


Book 041, Number 7000:

 

‘Abdullah b. Umar reported: ‘Umar b. Khattab went along with Allah’s Messenger (may peace be upon him) in the company of some persons toIbn Sayyad that he found him playing with children near the bettlement of Bani Maghala and Ibn Sayyad was at that time just at the threshold of adolescence and he did not perceive (the presence of Holy Prophet) until Allah’s Messenger (may peace be upon him) struck his back with his hands. Allah’s Messenger (may peace be upon him) said: Ibn Sayyad, don’t you bear witness that I am the messenger of Allah? Ibn Sayyad looked toward him and he said: I bear witness to the fact that you the messenger of the unlettered. Ibn Sayyad said to the Allah’s Messenger (may peace be upon him): Do you bear witness to the fact that I am the messenger of Allah? Allah’s Messenger (may peace be upon him) rejected this and said: I affirm my faith in Allah and in His messengers. Then Allah’s Messenger (may peace be upon him) said to him: What do you see? Ibn Sayyad said: It us a Dukh. Thereupon Allah’s Messenger (may peace be upon him) said: May you be disgraced and dishonoured, you would not not be able to go beyond your rank. ‘Umar b. Khattab said: Allah’s Messenger, permit me that I should strike his neck. Therupon Allah’s Messenger (may peace be upon him) said: If he is the same (Dajjal) who would appear near the Last Hour, you would not be able to overpower him, and he is not that ther is no good for you to kill him. ‘Abdullah b. ‘Umar further narrated that after some time Allah’s Messenger (may peace be upon him) and Ubayy b. Ka’b went towards the palm trees where Ibn Sayyad was. When Allah’s Messenger (may peace be upon him) went near the tree he hid himself behind a tree with the intention of hearing something from Ibn sayyad before Ibn Sayyad could see him, but Allah’s Messenger (may pcxce be upon him) saw him on a bed with a blanket around him from which a murmuring sound was being heard and Ibn Sayyad’s mother saw Allah’s Messenger (may peace be upon him) behind the trunk of the palm tree. She said to Ibn Sayyad: Saf (that being his name), here is Muhammad. Thereupon Ibn Sayyad jumped up murmuring and Allah’s Messenger (may peace be upon him) said: If she had left him alone he would have made things clear. Abdullah b. Umar told that Allah’s Messenger (may peace be upon him) stood up amongst the people and lauded Allah as He deserved, then he made a mention of the Dajjal and said: I warn you of him and there is no Prophet who has not warned his people against the Dajjal. Even Noah warned (against him) but I am going to tell you a thing which no Prophet told his people. You must know that he (the Dajjal) is one-eyed and Allah, the Exalted and Glorious, is not one-eyed. Ibn Shihab said: ‘Umar b. Thabit al-Ansari informed me that some of the Companions of Allah’s Messenger (may peace be upon him) informed him that the day when Allah’s Messenger (may peace be upon him) warned people against the Dajjal, he also said: There would be written between his two eyes (the word) Kafir (infidel) and everyone who would resent his deeds would be able to read or every Muslim would be about to read, and he also said: Bear this thing in mind that none amongst you would be able to see Allah, the Exalted and Glorious, until he dies.


Book 041, Number 7001:

 

Abdullah b. Umar reported that Allah’s Messenger (may peace be upon him) went along with him in the company of some persons and there was Umar b. Khattab also amongst them till they saw Ibn Sayyad as a young boy just on the threshold of adolescence playing with children near the battlement of Bani Mu’awiya; the rest of the hadith is the same but with these concluding words:” Had his mother left him (to murmur) his matter would have become clear.”


Book 041, Number 7002:

 

Ibn ‘Umar reported that Allah’s Messenger (may peace be upon him) happened to pass by Ibn Sayyad along with his Companions including ‘Umar b. Khattab as he was playing with children near the battlement of Bani Maghala and he was also a child by that time. The rest of the hadith is the same as narrated by Ibn Umar (in which there is a mention of) setting out of Allah’s Apostle (may peace be upon him) along with Ubayy b. Ka’b towards the date-palm trees.


Book 041, Number 7003:

 

Nafi’ reported that Ibn ‘Umar met Ibn Si’id on some of the paths of Medina and he said to him a word which enraged him and he was so much swollen with anger that the way was blocked. Ibn ‘Umar went to Hafsa and informed her about this. Thereupon she said: May Allah have mercy upon you, why did you incite Ibn Sayyad in spite of the fact that you knew it would be the extreme anger which would make Dajjal appear in the world?


Book 041, Number 7004:

 

Nafi’ reported that Ibn ‘Umar said: I met lbn Sayyad twice and said to some of them (his friends): You state that it was he (the Dajjal). He said: By Allah, it is not so. I said: You have not told me the truth; by Allah some of you informed me that he would not die until he would have the largest number of offspring and huge wealth and it is he about whom it is thought so. Then Ibn Sayyad talked to us. I then departed and met him again for the second time and his eye had been swollen. I said: What has happened to your eye? He said: I do not know. I said: This is in your head and you do not know about it? He said: If Allah so wills He can create it (eye) in your staff. He then produced a sound like the braying of a donkey. Some of my companions thought that I had struck him with the staff as he was with me that the staff broke into pieces, but, by Allah, I was not conscious of it. He then came to the Mother of the Faithful (Hafsa) and narrated it to her and she said: What concern you have with him? Don’t you know that Allah’s Apostle (may peace be upon him) said that the first thing (by the incitement of which) he would come out before the public would be his anger?

Chapter 18: ACCOUNT OF THE DAJJAL AND HIS FEATURES AND WHAT WOULD BE ALONG WITH HIM


Book 041, Number 7005:

 

Ibn Umar reported that Allah’s Messenger (may peace be upon him). made a mention of Dajjil in the presence of the people and said: Allah is not one-eyed and behold that Dajjal is blind of the right eye and his eye would be like a floating grape.


Book 041, Number 7006:

 

This hadith has been narrated on the authority of Ibn ‘Umar through another chain of transmitters.


Book 041, Number 7007:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: There is never a prophet who has not warned the Ummah of that one-eyed liar; behold he is one-eyed and your Lord is not one-eyed. On his forehead are the letters k f. r. (Kafir).


Book 041, Number 7008:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: There would be written three letters k. f. r., i. e. Kafir, between the eyes of the Dajjal.


Book 041, Number 7009:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: Dajjal is blind of one eye and there is written between his eyes the word” Kafir”. He then spelled the word as k. f. r., which every Muslim would be able to read.


Book 041, Number 7010:

 

Hudhalfa reported that Allah’s Messenger (may peace be upon him) said: Dajjal is blind of left eye with thick hair and there would be a garden and fire with him and his fire would be a garden and his garden would be fire.


Book 041, Number 7011:

 

Hudhaifa reported Allah’s Messenger (may peace be upon him) as saying: the Dajjal would have with him water and fire and his fire would bays the effect of cold water and his water would have the effect of fire, so don’t put yourself to ruin. Abu Mas’ud reported: I also heard it from Allah’s Messenger (may peace be upon him).


Book 041, Number 7012:

 

‘Uqba b. ‘Amr Abu Mas’ud al-Ansari reported: I went to Hudhaifa b. Yaman and said to him: Narrate what you have heard from Allah’s Messenger (may peace be upon him) pertaining to the Dajjal. He said that the Dajjal would appear and there would be along with him water ant fire and what the people would see as water that would be fire and that would burn and what would appear as fire that would be water and any one of you who would see that should plunge in that which he sees as fire for it would be sweet, pure water, and ‘Uqba said: I also heard it, testifying Hudhaifa.


Book 041, Number 7013:

 

Hudhaifa and Ibn Mas’ud met together. Hudhaifa said: I know more than you as to what there would be along with the Dajjal. There would be along with him two canals (one flowing with water) and the other one (having) fire (within it), and what you would see as fire would be water and what you would see as water would be fire. So he who amongst you is able to see that and is desirous of water should drink out of that which he sees as fire.


Book 041, Number 7014:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: May I not inform you about the Dajjal what no Apostle of Allah narrated to his people? He would be blind and he would bring along with him an Image of Paradise and Hell-Fire and what he would call as Paradise that would be Hell-Fire and I warn you as Noah warned his people.


Book 041, Number 7015:

 

An-Nawwas b. Sam’an reported that Allah’s Messenger (may peace be upon him) made a mention of the Dajjal one day in the morning. He sometimes described him to be insignificant and sometimes described (his turmoil) as very significant rand we felt) as if he were in the cluster of the date-palm trees. When we went to him (to the Holy Prophet) in the evening and he read (the signs of fear) in our faces, he said: What is the matter with you? We said: Allah’s Messenger, you made a mention of the Dajjal in the morning (sometimes describing him) to be insignificant and sometimes very important, until we began to think as if he were present in some (near) part of the cluster of the datpalm trees. Thereupon he said: I harbour fear in regard to you in so many other things besides the Dajjal. If he comes forth while I am among on, I shall contend with him on your behalf, but if he comes forth while I am not amongst you, a man must contend on his own behalf and Allah would take care of every Muslim on my behalf (and safeguard him against his evil). He (Dajjal) would be a young man with twisted, contracted hair, and a blind eye. I compare him to ‘Abd-ul-‘Uzza b. Qatan. He who amongst you would survive to see him should recite over him the opening verses of Sura Kahf (xviii.). He would appear on the way between Syria and Iraq and would spread mischief right and left. O servant of Allah! adhere (to the path of Truth). We said: Allah’s Messenger, how long would he stay on the earth? He said.. For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days. We said: Allah’s Messenger, would one day’s prayer suffice for the prayers of day equal to one year? Thereupon he said: No, but you must make an estimate of time (and then observe prayer). We said: Allah’s Messenger, how quickly would he walk upon the earth? Thereupon he said: Like cloud driven by the wind. He would come to the people and invite them (to a wrong religion) and they would affirm their faith in him and respond to him. He would then give command to the sky and there would be rainfall upon the earth and it would grow crops. Then in the evening, their posturing animals would come to them with their humps very high and their udders full of milk and their flanks stretched. He would then come to another people and invite them. But they would reject him and he would go away from them and there would be drought for them and nothing would be lef t with them in the form of wealth.

He would then walk through the waste, land and say to it: Bring forth your treasures, and the treasures would come out and collect (themselves) before him like the swarm of bees. He would then call a person brimming with youth and strike him with the sword and cut him into two pieces and (make these pieces lie at a distance which is generally) between the archer and his target. He would then call (that young man) and he will come forward laughing with his face gleaming (with happiness) and it would at this very time that Allah would send Christ, son of Mary, and he will descend at the white minaret in the eastern side of Damscus wearing two garments lightly dyed with saffron and placing his hands on the wings of two Angels. When he would lower his head, there would fall beads of perspiration from his head, and when he would raise it up, beads like pearls would scatter from it. Every non-believer who would smell the odour of his self would die and his breath would reach as far as he would be able to see. He would then search for him (Dajjal) until he would catch hold of him at the gate of Ludd and would kill him. Then a people whom Allah had protected would come to Jesus, son of Mary, and he would wipe their faces and would inform them of their ranks in Paradise and it would be under such conditions that Allah would reveal to Jesus these words: I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to Tur, and then Allah would send Gog and Magog and they would swarm down from every slope. The first of them would pass the lake of Tibering and drink out of it. And when the last of them would pass, he would say: There was once water there. Jesus and his companions would then be besieged here (at Tur, and they would be so much hard pressed) that the head of the ox would be dearer to them than one hundred dinirs and Allah’s Apostle, Jesus, and his companions would supplicate Allah, Who would send to them insects (which would attack their necks) and in the morning they would perish like one single person. Allah’s Apostle, Jesus, and his companions would then come down to the earth and they would not find in the earth as much space as a single span which is not filled with their putrefaction and stench. Allah’s Apostle, Jesus, and his companions would then again beseech Allah, Who would send birds whose necks would be like those of bactrin camels and they would carry them and throw them where God would will.

Then Allah would send rain which no house of clay or (the tent of) camels’ hairs would keep out and it would wash away the earth until it could appear to be a mirror. Then the earth would be told to bring forth its fruit and restore its blessing and, as a result thereof, there would grow (such a big) pomegranate that a group of persons would be able to eat that, and seek shelter under its skin and milch cow would give so much milk that a whole party would be able to drink it. And the milch camel would give such (a large quantity of) milk that the whole tribe would be able to drink out of that and the milch sheep would give so much milk that the whole family would be able to drink out of that and at that time Allah would send a pleasant wind which would soothe (people) even under their armpits, and would take the life of every Muslim and only the wicked would survive who would commit adultery like asses and the Last Hour would come to them.


Book 041, Number 7016:

 

This hadith has been narrated on the authority of Jabir with the same chain of transmitters but with this addition that Gog and Magog would walk until they would reach the mountain of al-Khamar and it is a mountain of Bait-ul-Maqdis and they would say: We have killed those who are upon the earth. Let us now kill those who are In the sky and they would throw their arrows towards the sky and the arrows would return to them besmeared with blood. And in the narration of Ibn Hujr (the words are):” I have sent such persons (Gog and Magog) that none would dare fight against them.

Chapter 19: THE CHARACTERISTIC OF THE DAJJAL AND A BAN ON HIS ENTRY TO MEDINA AND HIS KILLING OF A BELIEVER AND THEN RESTORING HIM TO LIFE


Book 041, Number 7017:

 

Abu Sa’id al-Khudri reported that Allah’s Messenger (may peace be upon him) one day gave a detailed account of the Dajjal and in that it was also included: He would come but would not be allowed to ether the mountain passes to Medina. So he will alight at some of the barren tracts near Medina, and a person who would be the best of men or one from amongst the best of men would say to him: I bear testimony to the fact that you are Dajjal about whom Allah’s Messenger (may peace be upon him) had informed us. The Dajjal would say: What is your opinion if I kill this (person), then I bring him back to life; even then will you harbour doubt in this matter? They would say: No. He would then kill (the man) and then bring him back to life. When he would bring tha@ person to life, he would say: By Allah, I had no better proof of the fact (that you are a Dajjal) than at the present time (that you are actually so). The Dajjal would then make an attempt to kill him (again) but he would not be able to do that. Abu Ishaq reported that it was said: That person would be Khadir (Allah be pleased with him).


Book 041, Number 7018:

 

This hadith has been narrated by Zuhri with the same chain of transmitters.


Book 041, Number 7019:

 

Abu Sa’id al-Khudri reported Allah’s Messenger (may peace be upon him) as saying: The Dajjal would come forth and a person from amongst the believers would go towards him and the armed men of the Dajjal would meet him and they would say to him: Where do you intend to go? He would say: I intend to go to this one who is coming forth. They would say to him: Don’t you believe in our Lord? He would say: There is nothing hidden about our Lord. They would say: Kill him. Then some amongst them would say: Has your master (Dajjal) not forbidden you to kill anyone without (his consent)? And so they would take him to the Dajjal and when the believer would see him, he would say: O people. he is the Dajjil about whom Allah’s Messenger (may peace be upon him) has informed (us). The Dajjal would then order for breaking his head and utter (these words): Catch hold of him and break his head. He would be struck even on his back and on his stomach. Then the Dajjal would ask him: Don’t you believe in me? He would say: You are a false Masih. He would then order him to be torn (into pieces) with a saw from the parting of his hair up to his legs. After that the Dajjal would walk between the two pieces. He would then say to him: Stand, and he would stand erect. He would then say to him: Don’t you believe in me? And the person would say: It has only added to my insight concerning you (that you are really the Dajjal). He would then say: O people, he would not behave with anyone amongst people (in such a manner) after me. The Dajjal would try to catch hold of him so that he should kill him (again). The space between his neck and collar bone would be turned into copper and he would find no means to kill him. So he would catch hold of him by his hand and feet and throw him (into the air) and the people would think as if he had been thrown in the Hell-Fire whereas he would be thrown in Paradise. Thereupon Allah’s Messenger (may peace be upon him) said: He would be the most eminent amongst persons in regard to martyrdom in the eye of the Lord of the world.

Chapter 20: THE DAJJAL WOULD BE VERY INSIGNIFICANT IN THE EYE OF ALLAH, THE MAJESTIC AND GLORIOUS


Book 041, Number 7020:

 

Mughira b. Shu’ba reported: No one asked Allah’s Messenger (may peace be upon him) more about Dajjil than I asked him. He said: He should not be a source of worry to you for he would not be able to do any harm to you. I said: Allah’s Messenger, it is alleged that he would have along with him (abundance of) food and water. Thereupon he said: He would be very insignificant in the eye of Allah (even) with all this.


Book 041, Number 7021:

 

Mughira b. Shu’ba reported that none asked Allah’s Apostle (may peace be upon him) about Dajjal more than I asked him. I (one of the narrators other than Mughlra b. Shu’ba) said: What’did you ask? Mughira replied: I said that the people alleged that he would have a mountain load of bread and mutton and rivers of water. Thereupon he said: He would be more insignificant in the eye of Allah compared with all this.


Book 041, Number 7022:

 

This hadith has been narrated on the authority of Isma’il through other chains of transmitters with a slight variation of wording.

Chapter 21: THE APPEARANCE OF THE DAJJAL AND HIS STAY UPON THE EARTH AND THE DESCENT OF JESUS AND HIS KILLING HIM (DAJJAL) AND THE DEPARTURE OF GOOD PEOPLE OF STRONG CONVICTION AND THE SURVIVAL OF THE WICKED PEOPLE AND THE WORSHIP OF IDOLS AND THE BLOWING OF THE TRUMPET AND THE RAISING UP FROM THE GRAVES


Book 041, Number 7023:

 

‘Abdullah b. ‘Amr reported that a person came to him and said: What is this hadith that you narrate that the Last Hour would come at such and such time? Thereupon he said: Hallowed be Allah, there is no god but Allah (or the words to the same effect). I have decided that I would not narrate anything to anyone now. I had only said that you would see after some time an important event that the (sacred) House (Ka’ba) would be burnt and it would happen and definitely happen. He then reported that Allah’s Messenger (may peace be upon him) said: The Dajjal would appear in my Ummah and he would stay (in the world) for forty-I cannot say whether he meant forty days, forty months or forty years. And Allah would then send Jesus son of Mary who would resemble ‘Urwa b Mas’ud. He (Jesus Christ) would chase him and kill him. Then people would live for seven years that there would be no ran. cour between two persons. Then Allah would send cold wind from the side of Syria that none would survive upon the earth having a speck of good in him or faith in him but he would die, so much so that even if some amongst you were to enter the innermost part of the mountain, this wind would reach that place also and that would cause his heath. I heard Allah’s Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the charactertistics of beasts. They would never appreciate the good nor condemn evil. Then the Satan would come to them in human form and would say: Don’t you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet would be blown and no one would hear that but he would bend hfs neck to one side and raise it from the other side and the first one to hear that trumpet would be the person who would be busy in setting right the tank meant for providing water to the camels. He would swoon and the other people would also swoon, then Allah would send or He would cause to send rain which would be like dew and there would grow out of it the bodies of the people. Then the second trumpet would be blown and they would stand up and begin to look (around). Then it would be said: O people, go to your Lord, and make them stand there. And they would be questioned. Then it would be said: Bring out a group (out of them) for the Hell-Fire. And then it would be asked: How much? It would be said: Nine hundred and ninty-nine out of one thousand for the Hell-Fire and that would be the day which would make the children old because of its terror and that would be the day about which it has been said:” On the day when the shank would be uncovered” (lxviii. 42).


Book 041, Number 7024:

 

Ya’qub b. ‘Asim b. Urwa b. Mas’ud reported: I heard a person saying to ‘Abdullah b. Amr: You say that the Last Hour would come at such and such time, whereupon he said: I had made up my mind that I would not narrate anything to you. I only said: But you would soon see after some time a very significant affair, for example the burning of the House (Ka’ba). Shu’ba said like this and ‘Abdullah b Amr reported Allah’s Messenger (may peace be upon him) having said: The Dajjal would appear in my Ummah. And in another hadith (the words are): None would survive who would have even a speck of faith in his heart, but he would be dead. Muhammad b. ja’far reported that Shu’ba narrated to him this hadith many a time and I also read it out to him many a time.


Book 041, Number 7025:

 

Abdullah b. ‘Amr reported: I committed to memory a hadith from Allah’s Messenger (may peace be upon him) and I did not forget it after I had heard Allah’s Messenger (may peace be upon him) as saying: The first sign (nut of the signs of the appearance of the Dajjal) would be the appearance of the sun from the west, the appearance of the beast before the people in the forenoon and whkch of the two hap- pens first, the second one would follow immediately after that.


Book 041, Number 7026:

 

Abu Zur’a reported that three persons amongst Muslims had been sitting in Medina in the presence of Marwan b. Hakam and they heard him narrate these signs from him and the first amongst them was the appearance of the Dajjal. ‘Abdullah b. ‘Amr reported that Marwin said nothing (particular in this connection). I, however, heard a hadith from Allah’s Messenger (may peace be upon him) and I did not forget that after I had heard that from Allah’s Apostle (may peace be upon him) and he reported a hadith like the foregoing.


Book 041, Number 7027:

 

Abu Zur’a reported that there was a discussion in the presence of Marwan about the Last Hour, and Abdullah b. ‘Amr said: I heard Allah’s Messenger (may peace be upon him) as saying. The rest of the hadith is the same, but there is no mention of forenoon.

Chapter 22: THE HADITH PERTAINING TO THE SPY OF THE DAJJAL


Book 041, Number 7028:

 

Amir b. Sharahil Sha’bi Sha’b Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women: Narrate to me a hadith which you had heard directly from Allah’s Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allah’s Messenger (may peace be upon him). When I became a widow, ‘Abd al-Rahman b. Auf, one amongst the group of the Companions of Allah’s Messenger (may peace be upon him), sent me the proposal of marriage. Allah’s Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allah’s Messenger (way peace be upon him) had said (about Usama): He who loves me should also love Usima. When Allah’s Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Anqir. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently vizited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin ‘Abdullah b. ‘Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed).

So I set out towards that mosque and observed prayer along with Allah’s Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allah’s Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was-telling, yuu about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that Island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a Devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We &aid: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not.

We said: Yes Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with him? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Had it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about. myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allah’s Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? ‘The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranian) or the Yemen sea (Arabian sea). Nay, on the contrary, he As In the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved It In my mind (this narration from Allah’s Messenger (may peace be upon him).


Book 041, Number 7029:

 

Al-Sha’bi reported: We visited Fatima b. Qais and she served us fresh dates which are called rutab and she also served us barley. I asked her about that woman in whose case three divorces had been pronounced as to how much time she should count as the waiting period. She said: My husband pronounced three divorces in my case and Allah’s Messenger (may peace be upon him) permitted me to spend any waiting period in my family. (It was during this period) that announcement was made for the people to observe prayer in the bigger Mosque. I went there along with people and I was in the front row meant for women and it was adjacent to the last row of men and I heard Allah’s Messenger (may peace be upon him) deliver sermon sitting on the pulpit. He said: The cousin of Tamim (Dari) sailed in the ocean. The rest of the hadith is the same but with this addition:” (I see) as if I am looking to Allah’s Apostle (may peace be upon him) pointing his rod towards the land (and saying): It is Taiba, i. e. Medina.”


Book 041, Number 7030:

 

Tamim Dari came to Allah’s Messenger (may peace be upon him) and informed Allah’s Messenger (may peace be upon him) that he sailed in an ocean and his ship lost direction and thus landed at an island. They moved about in that land in search of water. There they saw a person who had been pulling his hair. The rest of the hadith is the same. And he (Dajjal) said: If I were to be permitted to set out I would have covered all the lands except Taiba. Then Allah’s Messerger (may peace be upon him) brought (Tamim Dari) before the public and he narrated to them and said: That is Taiba and that is the Dajjal.


Book 041, Number 7031:

 

Fatima b. Qais reported that Allah’s Messenger (may peace be upon him) sat on the pulpit and said: O people, Tamim Dari has reported to me that some persons of his tribe sailed in the ocean in a boat and it capsised and then some of them travelled on one of the planks of the boat and they went to an island in the ocean. The rest of the hadith is the same.


Book 041, Number 7032:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: There will be no land which would not be covered by the Dajjal but Mecca and Medina, and there would no passage out of the passages leading to them which would not be guarded by angels arranged in rows. Then he (the Dajjal) would appear in a barren place adjacent to Medina and it would rock three times that every unbeliever and hypocrite would get out of it towards him.


Book 041, Number 7033:

 

This hadith has been transmitted on the authority of Anas that Allah’s Messenger (may peace be upon him) said this but with this addition that (the Dajjal would come) and pitch his tent in the waste-land of Juruf and thus there would come out of (the city) every hypocrite, man and woman.

Chapter 23: THE REMAINING AHADITH PERTAINING TO THE DAJJAL


Book 041, Number 7034:

 

Anas b. Malik reported that Allah’s Messenger (may peace be upon him) said: The Dajjal would be followed by seventy thousand Jews of Isfahan wearing Persian shawls.


Book 041, Number 7035:

 

Umm Sharik reported: I heard Allah’s Messenger (may peace be upon him) as saying: The people would run away from the Dajjal seeking shelter in the mountains. She said: Where would be the Arabs then in that day? He said: They would be small in number.


Book 041, Number 7036:

 

This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.


Book 041, Number 7037:

 

Abu Qatada reported: We used to go to Imran b. Husain passing in front of Hisham b. ‘Amir. He, one day, said: You pass by me (in order) to go to some per- sons but (amongst ttie living persons) none remained in the company of Allah’s Messenger (may peace be upon him) more than I and none knows more ahadith than I. I heard Allah’s Messenger (may peace be upon him) as saying: There would be no creation (creating more trouble) than the Dajjal right from the creation of Adam to the Last Hour.


Book 041, Number 7038:

 

This hadith has been transmitted on the authority of ‘Imran b. Husain with a slight variation of wording.


Book 041, Number 7039:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) having said: Hasten to do good deeds before six things happen: the rising of the sun from the west, the smoke, the Dajjal, the beast and (the death) of one of you or the general turmoil.


Book 041, Number 7040:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Hasten in performing these good deeds (before these) six things (happen): (the appearance) of tribe Dijjal, the smoke, the beast of the earth, the rising of the sun from the west, the general turmoil (leadina to large-scale massacre) and death of masses and individuals.


Book 041, Number 7041:

 

This hadith has been narrated on the authority of Qatada through another chain of transmitters.

Chapter 24: THE EXCELLENCE OF WORSHIP IN THE PERIOD OF GENERAL TURMOIL


Book 041, Number 7042:

 

Ma’qil b. Yasar reported Allah’s Apostle (may peace be upon him) as saying: Worshiping during the period of widespread turmoil is like emigration towards me.

Chapter 25: APPROACH OF THE LAST HOUR


Book 041, Number 7043:

 

Abdullah reported Allah’s Apostle (may peace be upon him) as saying: The Last Hour would affect (most terribly) the wicked persons.


Book 041, Number 7044:

 

This hadith has been reported by Sahl b. Sa’d that he heard Allah’s Messenger (may peace be upon him) as saying: I and the Last Hour are (close to each other) like this (and he, in order to explain it) pointed (by joining his) forefinger, (one) next to the thumb and the middle finger (together).


Book 041, Number 7045:

 

Anas b. Malik reported that Allah’s Messenger (way peace be upon him) said: I and the Last Hour have been sent like this. Shu’ba said: I heard Qatada as saying in his narration: The excellence of one over the other. And I do not know whether he narrated it from Anas or Qatada himself said so.


Book 041, Number 7046:

 

Shu’ba reported: I heard Qatada and Abu Tayyab narrating that both of them heard Anas as narrating that Allah’s Messenger (may peace be upon him) said: I and the Last Hour have been sent like this, and Shu’ba drew his forefinger and middle finger near each other while narrating it.


Book 041, Number 7047:

 

This hadith has been narrated on the authority of Anas through another chain of transmitters.


Book 041, Number 7048:

 

Anas reported Allah’s Apostle (may peace be upon him) as saying like this, but he narrated it through another chain of transmitters.


Book 041, Number 7049:

 

Anas reported Allah’s Messenger (may peace be upon him) as saying: I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.


Book 041, Number 7050:

 

‘A’isha reported that when the desert Arabs came to Allable Messenger (may peace be upon him) they asked about the Last Hour as to when that would come. And he looked towards the youngest amongst them and said: If he lives he would not grow very old that he would find your Last Hour coming to you the would see you dying).


Book 041, Number 7051:

 

Anas reported that a person asked Allah’s Messenger (may peace be upon him) as to when the Last Hour would come. He had in his presence a young boy of the Ansar who was called Mabammad. Allah’s Messenger (may peace be upon bion) said: If this young boy lives. he may not grow very old till (he would see) the Last Hour coming to you.


Book 041, Number 7052:

 

Anas b. Malik reported that a person asked Allah’s Apostle (may peace be upon him): When would the Last Hour come? Thereupon Allah’s Messenger (way peace be upon him) kept quiet for a while. then looked at a young boy in his presence belonging to the tribe of Azd Shanilwa and he said: If this boy lives he would not grow very old till the Last Hour would come to you. Anas said that this young boy was of our age daring those days.


Book 041, Number 7053:

 

Anas reported: A young boy of Mughira b. Shu’ba happened to pass by (the Holy Prophet) and he was of my age Thereupon Allah’s Apostle (may peace be apon him) said: If he lives long he would not grow very old till the Last Hour would come (to the old People of this generation).


Book 041, Number 7054:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: The Last Hour would come (so sudden) that a person would be milking the she- camel and the (milk) would not reach the brim of the vessel that the Last Hour would come, and the two persons would be engaged in buying and selling of the clothes and their bargain would not be struck before the Last Hour would come. And someone would be setting his tank in order and he would have hardly set it right when the Last Hour would come.

Chapter 26: THE INTERVAL BETWEEN TWO BLOWINGS OF THE TRUMPET


Book 041, Number 7055:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Between the two blowiings of the trumpet (there would be an interval of forty). They said: Abu Huraira, do you mean forty days? He said: I cannot say anything. They said: Do you mean fortv months? He said: I cannot say anything They said: Do you mean forty years? He said: I cannot say anything. Then Allah would cause the water to, descend from the sky and they (people) will sprout like vegetable The only thing in a man which would not decay would be one bone (spinal chord) from which the whole frame would be reconstituted on the Day of Resurrection.


Book 041, Number 7056:

 

Abu Huraira reported Allah’s Messenger (may peace be upon him) as say- ing: The earth would consume every son of Adam except his spinal chord from which his body would be reconstituted (on the Day of Resurrection).


Book 041, Number 7057:

 

Abu Huraira reported so many ahadith from Allah’s Apostle (may peace be upon him) and amongst these one was this that Allah’s Messenger (may peace be upon him) said: There is a bone in the human being which the earth would never consume and it is from this that new bodies would be reconstituted (on the Day of Resurrection). They said: Allah’s Messenger, which bone is that? Thereupon he said: It is the spinal bone.


 

[ Index Page ]

The Position of the Muslim in Times of Fitnah – by Shaykh Adil Mansoor [Audio|Ar-En]

Listen / Download Mp3 Here (Time 01:12:18) Arabic/English
[audio https://salafiaudio.files.wordpress.com/2014/06/the-position-of-the-muslim-in-times-of-fitnah-by-shaykh-adil-mansoor.mp3]

Posted with permission from http://mpubs.org

Understanding Of The Religion Will Protect You From Trials – Abu Muhammad al-Maghribee [Audio|En]

This is part 1 of a new mini-series taken from a work of our noble sheikh Saaleh al-Fawzaan, hafidhahullahu ta’ala entitled The (Correct) Understanding of the Religion Will Protect You from Trias.

Listen / Download Mp3 Here (Time 42:14)

Posted from: http://followthesalaf.com (blog of Abu Muhammad al-Maghribee hafidhahullaah)

Seeking Knowledge : Protection from Fitna – by Shaikh Saleh al Fowzan

بسم الله الرحمن الرحيم

Question: What would you advise us during this time in which much trials and tribulations have become apparent, the people of innovation have (also) spread, and the scholars are passing away?

Answer: The first thing that I advise is that you fear Allah the Most High. I likewise advise you to increase in your supplication that Allah makes us and you firm upon the religion, and that He protects us from the evil of these trials and tribulations.

Secondly, I advise you to seek knowledge from the people of knowledge, and be diligent in doing so. Indeed the only thing that would save one from these trials and tribulations is correct knowledge. If you do not gain correct knowledge, it is possible that you will fall into the fitna and you will not realize it. Therefore, it is upon you to seek knowledge from the people of knowledge, and you should not become lazy; as it relates to seeking knowledge, to the best of your ability.

Translation: Mustafa George DeBerry
Source: http://www.alfawzan.af.org.sa/node/14958

Related Links:

Warning Against the Fitnah of Takfeer : al-Albaani

By the Muhadith, Allama, Ash-Shaykh Muhammad Nasir ud-Deen al-Albaani
Translated By Abbas Abu Yahya

Contents

  1. Foreword
  2. The Principle of Understanding the Book & the Sunnah
  3. A Kufr less than Kufr
  4. The Relationship between Takfeer & Rebellion
  5. Making Takfeer of Sinners is not Allowed
  6. Purification and Education

Foreword by the translator

All Praise belongs to Allaah, Lord of all the worlds, May His prayers and blessings be upon the final Prophet Muhammad, his Family, his Companions and all those who follow his way.

From amongst the greatest blessings of Allaah Ta’aala upon this Ummah is that He has placed wisdom in the hearts of the people of knowledge. Just as one of the Salaf said:

“Whoever has many Aathaar (narrations), then he speaks with wisdom.”

And from amongst the people of knowledge of our time was the great Muhadith, Faqih, Allaama ash-Shaykh Muhammad Nasir ud-Deen al-Albaani – May Allaah have mercy on him.

This book is an amended transcript of one of the many, many sittings with the illustrious Shaykh, where he was asked about the issue of Takfeer. The sitting took place in Jordan. The transcript was amended by the Shaykh to make it suitable for print.

We ask our Lord Azza wa Jal to make this work a beacon of light, illuminating the path for those who have lost the way. We also ask Him to reward our noble Shaykh al-Albaani and place him in the hereafter among the ranks of the Prophets, the truthful, the martyrs, and the righteous, and they are the best of companions.

Abbas Abu Yahya

To Proceed:

Indeed all Praise belongs to Allaah, we praise Him, we seek His aid, and we seek His forgiveness. We seek refuge in Him from the evil of our selves, and the evil of our actions. Whom ever Allaah guides, there is none to misguide him, and who ever Allaah leaves astray then there is none that can guide him.

I testify that there is none worthy of worship except Allaah Azza wa Jal, Alone without any partner, and I testify that Muhammad is His slave and Messenger.

Indeed the issue of Takfeer generally, is not only for the rulers, but it is also for the ruled. It is an old and extensive fitnah that was germinated by a sect from the Islaamic sects of old who were known as the khawaarij.

It is with great sadness that – some of the callers to the Deen or those who are too enthusiastic – have fallen outside the realm of the Book and the Sunnah! But in the name of the Book and the Sunnah!

The reason for this goes back to two points:

The first reason is them being shallow in knowledge.

The second reason is – and this point is very important – that they never understood the regulations of the Sharia’. The Sharia’ is the foundation of the Authentic Islaamic Dawah. All those who are outside the Authentic Islaamic Dawah are regarded as being from the deviated sects away from the Jamaa’aah which the Messenger of Allaah – SallAllaahu alayhi wa sallam – praised in more than one hadeeth.

Regarding this Jamaa’aah which even our Lord Azza wa Jal mentioned, and explained that whomsoever went outside this Jamaa’aah has indeed broken away from Allaah and His Messenger. That is the saying of Allaah:

“And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him and follows other than the path of the believers. We shall keep him in the path he has chosen and burn him in Hell – what an evil destination.”

So indeed Allaah Ta’ala, in a matter, that has a very clear command according to the people of knowledge – did not summarize His statement by saying:

“And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him . . . We shall keep him in the path”

The clearest evidence here is that Allaah associated contradicting and opposing the Messenger with following a way other than the believers’ path.

So, He said:

“And whosoever contradicts and opposes the Messenger after the right path has been clearly shown to him and follows other than the path of the believers. We shall keep him in the path he has chosen and burn him in Hell – what an evil destination.”

The Principle of Understanding the Book & the Sunnah

Therefore, following or not following the path of the Believers is a very important matter in relation to complying or denying that path. So whosoever follows the path of the Believers, then he is successful with the Lord of the worlds and whosoever differs from the path of the Believers, then Hell is sufficient for him – and what an evil destination.

From this point, numerous groups, old and new deviated because they never sufficed themselves to adhering to the path of the Believers. Instead, they rode on their own intelligence. Instead, they followed their own desires in trying to understand the Book and the Sunnah. Then they built upon their desires, their very dangerous results, and with that they left what the Salaf-As-Saalih – may Allaah be pleased with all of them- were upon.

The Messenger – SallAllaahu alayhi wa sallam – emphasized this section of the noble Ayah:

“follows other than the path of the believers”

He – SallAllaahu alayhi wa sallam – emphasized it by using an eloquent emphasis, in more than just one authentic prophetic ahadeeth. These ahadeeth, which I will indicate to and mention some of, are known amongst the general Muslims, let alone the scholars of the Muslims. But what is unknown about these ahadeeth, is that they direct one towards the obligation and necessity of adhering to the path of the Believers in their understanding of the Book and Sunnah.

This point has been forgotten – and its importance and its necessity have been forgotten by many of the specific people, not to speak of those who have become known – in these modern times – as ‘Jama’at Al- Takfeer ‘! Or by some of those kinds of groups who ascribe themselves to Jihaad, whereas in reality they are the scattered, defeated remnants of Takfeer! !

From amongst these types of people, there may be some who may very well in the depths of their hearts be righteous and sincere people. However, this alone is not sufficient for its possessor to be successful and for one to prosper with Allaah Azza wa Jal.

Due to this it is necessary for the Muslim to combine two points:

•Having truthful sincerity in ones intention, with Allaah Azza wa Jal.

•Following correctly what the Prophet – SallAllaahu alayhi wa sallam – was upon.

It is not only sufficient for a Muslim to be sincere and serious in respect to acting with the Book and the Sunnah and calling towards it. But, in addition to this, his methodology should be correct, good and upright; and his methodology cannot be complete in itself except by following what the righteous Salaf of this Ummah were upon – may Allaah be pleased with them all.

From these well known and established ahadeeth – that build a foundation for what I have said – as I indicated previously it is the hadeeth of the 73 sects, and it is none other than the saying of the Messenger – SallAllaahu alayhi wa sallam:

“The Jews had split up in to 71 sects and the Christians had split up into 72 sects, and my nation will split up into 73 sects all of whom will be in the fire except one. The Companions asked, ‘Which one O Messenger of Allaah?’ He replied: The Jamaa’aah.” In another narration: “What I am upon and my Companions are upon.”

So we find the Prophet’s answer, agreeing perfectly with the previous Ayah:

“Follows other than the path of the Believers”

Therefore, those who primarily enter into the generality of this Ayah are: the Companions of the Messenger – SallAllaahu alayhi wa sallam, since the Messenger – SallAllaahu alayhi wa sallam – was not content in this hadeeth with just saying: “What I am upon…..”

Perhaps this would actually be sufficient for the Muslim who truly understands the Book and the Sunnah. But he – SallAllaahu alayhi wa sallam – adapted practically Allaah’s saying, when Allaah characterized His Prophet that he was:

“For the Believers he is full of pity, kindness, and mercy”

It is from his – SallAllaahu alayhi wa sallam – perfect kindness and his complete mercy for his Companions and his followers, that he – sallAllaahu alayhi wa sallam – clearly illustrated for them the distinction of the saved sect. Which implies that the are people and companions of the saved sect are upon what the Messenger – sallAllaahu alayhi wa sallam – was also upon, and what his Companions were upon after him.

Therefore, it is not allowed – for the Muslims generally and the callers to Islaam specifically – to be content with just understanding the Book and Sunnah using the means of understanding which are well known. Such as knowledge of the Arabic language, the knowledge of abrogated and abrogative texts and other such rules. But it is necessary, primarily to return in all of this back to what the Companions of the Prophet – SallAllaahu alayhi wa sallam -were upon, because they were – which is clear from their traditions and their biographies – the most sincere to Allaah Azza wa Jal in worship. They had more of an understanding of the Book and the Sunnah than us, and many other praise worthy characteristics with which they were shaped, and cultivated with its exquisite manners.

What resembles this hadeeth perfectly – in respect to its fruits and benefits – is the hadeeth of the Rightly Guided Khulafaah, which is narrated in the books of as-Sunnan from the narration of al-Irbaad bin Saireeyah – may Allaah be pleased with him. He said that the Messenger of Allaah – SallAllaahu alayhi wa sallam -gave us an admonition which caused hearts to tremble, and eyes to shed tears.

So we said, “It is as if this is a farewell speech, so advise us O Messenger of Allaah!”

He said: “I advise you to hear and obey, even if an African slave rules over you, and indeed whomsoever from you lives will see many differences, so hold on to my Sunnah and the Sunnah of the Rightly Guided Khulafaah after me, bite on to it with your molar teeth……………….” To the end of the hadeeth.

The proof from this hadeeth is also the same evidence from the answer of the Messenger – SallAllaahu alayhi wa sallam -about the previous question (about the 73 sects). In as much as he compelled his nation to follow the characteristics of his Companions due to their adherence to his Sunnah, and he did not limit it to just that, but rather he said:

“……And the Sunnah of the Rightly Guided Khulafaah after me.”

Therefore, it is necessary for us – and this being our situation – to constantly repeat always and forever this fundamental principle. If we intend to understand our Aqeedah, understand our worship, and understand our manners and behavior.

It is necessary for us to return to our Salaf-us-Saalih to understand all these matters, which are necessary for a Muslim, so that he can actualize in himself – with sincerity – that he is from the Saved Sect.

From this point many of the sects of old and new have deviated, when they did not pay heed to the evidence in the previous Ayah, and to the significance of the hadeeth of the Sunnah of the Rightly Guided Khulafaah, and likewise the hadeeth of the splitting of the Ummah.

Therefore, it was completely natural that they deviated like those who deviated previously from the Book of Allaah, and the Sunnah of the Messenger of Allaah – SallAllaahu alayhi wa sallam – and the manhaj of the Salaf-us-Saalih.

From those who deviated were the Khawaarij of old and of recent times!

Indeed the foundation of the fitnah of Takfeer in this era – rather, since a long time – is surrounding the Ayah, which they themselves always keep mentioning, which is none other than His Ta’alaa saying:

“And whosoever does not judge with what Allaah has revealed are the kuffaar”

So they take this Ayah without a deep understanding, and they present it without detailed knowledge.

We know that this noble Ayah has been repeated and ends with three different wordings:

“so they are kuffaar”

“so they are oppressors”

“so they are transgressors/sinners”

It is from complete ignorance that those who reason with just this Ayah with its first wording which is : “so they are kuffaar” that they have not become acquainted with – at the very least – with some of the other texts of the Sharia’, whether from the Qur’aan or the Sunnah, in which the word (al-kufr ) is mentioned. Instead they have taken it – without any understanding to mean exiting from the Deen, and that there is no difference between the one who fell into kufr, and between those mushrikeen from the Jews and the Christians and followers of the other faiths outside the faith of Islaam.

Whereas the word al-kufr in the language of the Book and the Sunnah does not – always – carry this meaning, which they constantly repeat, and attempt to impose their wrong and erroneous understanding.

The matter of this word (al-kufr ) whereas it does not direct to one meaning, is also the matter of the other two words “the oppressors” and “the transgressors/sinners”.

Just like the one who is characterized as an oppressor or sinner does not necessarily mean that he is someone who has apostated from the Deen, so the same goes for the one characterized that he is a kaafir, that it does not necessarily mean that he is someone who has apostated from the Deen.

This diversity in the meaning of one word, that is indicated by the language, and the Sharia’ came with the Arabic language; the language of the Noble Qur’aan. Due to this, it is obligatory on those who want to issue judgment on the Muslims; – regardless if it is the ruler or the ruled – that they be upon knowledge of the Book and Sunnah and in the light of the Salaf Saalih.

It is not possible to understand the Book and the Sunnah – and also what is contained within it- except with the path of the Arabic language and its literature, knowing it specifically and precisely. If the student of knowledge has a deficiency in the understanding of the language, what will help him in rectifying this deficiency is returning to the understanding of the scholars before him. Especially if they are the people from the first three generations that have been certified with goodness.

A Kufr less than Kufr

Now we return to this Ayah:

“and whosoever does not judge with what Allaah has revealed so they are the kaafiroon.”

So what is the intent of the word (al-kufr ) here? Does it take one outside of the Muslim Ummah or does it mean something else?

I say: It is necessary to have precision in understanding this Ayah. The Ayah could mean the kufr of action and that is leaving off some of the actions from the rulings of Islaam. In addition, what helps us in this understanding is the scholar of the Ummah and the interpreter of the Qur’aan, Abdullah bin Abbas -may Allaah be pleased with him. He was from the Companions that all Muslims are in agreement – except those who are from the deviant sects – that he is an Imaam in tafseer.

It is as if he heard in those days, the likes of what we hear today exactly, that there are people who understand the Aayaat on its apparent meaning without its explanation.

Ibn Abbas – may Allaah be please with him – said: “It is not the kufr which you understand to mean, indeed it is not the kufr which takes you outside the fold of the Ummah, it is a kufr less than kufr.”

Perhaps he means the khawaarij – who rebelled against, the Ameer ul-Mumineen Ali – may Allaah be please with him – and as a result of that they spilled the blood of the Believers, and they did to the Believers what is not done even by the Mushrikeen. Ibn Abbas said: “The matter is not like what they have said or what they presume but indeed it is a kufr less than kufr.”

This is the clear, precise answer from the explainer of the Qur’aan. The explanation of the Ayah, from which it is not possible to have an understanding other than this (i.e. kufr less than kufr) from the texts of the Qur’aan and the Sunnah, this is what we indicated towards previously in the beginning of this speech.

Indeed the word al-kufr, which is mentioned in many Quraanic texts and ahadeeth, is not possible to explain – regarding all these texts – that the meaning is equal to exiting outside of the Ummah. Like this is the example of the well-known hadeeth which is in the two authentic books of hadeeth (Saheeh Bukhari and Saheeh Muslim) on the authority of Abdullah bin Mas’ood -may Allaah be pleased with him – said that the Messenger of Allaah – SallAllaahu alayhi wa sallam – said:

“Cursing a Muslim is fassooq (sinful) and killing him is kufr.”

So the kufr mentioned here is sinning and it is disobedience, and the Messenger – SallAllaahu alayhi wa sallam – who is regarded as the most eloquent in expression – was intense in expressing rebuke, and he said: “…….. and killing him is kufr.”

From another angle we can question, is it possible for us to understand from the first section of this hadeeth – “Cursing a Muslim is fassooq…………” with the same word fisq (sin) which is mentioned in the previous Ayah with the third wording:

“Whosoever does not judge with what Allaah has revealed so those are the fasiqoon”

The answer is; it could mean that the word fisq also corresponds in its meaning to the word kufr which means going out of the Ummah. It could be that the word fisq also corresponds in meaning to the word kufr which does not mean going out of the Ummah, but indeed it means just what the explainer of the Qur’aan said: It is the kufr lesser than kufr.

This hadeeth emphasizes that the kufr here could be with this meaning; because Allaah Azza wa Jaal mentioned:

“And if two parties among the believers fall into fighting, then make peace between them both, but if one of them rebels against the other, then fight against the one that which rebels till it complies with the command of Allaah.”

Indeed here our Lord has mentioned the rebel sect which fights the truthful believing sect, and along with this Allaah did not judge upon the rebel sect that they were kuffar, even though the hadeeth says: “. . . killing him is kufr.”

Therefore killing him is a kufr lesser than kufr, exactly like Ibn Abbas said in the explanation of the previous Ayah.

A Muslim killing a Muslim is oppression and aggression against him, and evil and kufr, but this meaning of kufr, could be kufr of action, and perhaps could be kufr of belief.

From here comes the precise detailed exposition whose explanation and commentary was given by the Imaam in truth, the Shaykh of Islaam Ibn Taymeeyah – may Allaah have mercy on him – and then after him his devoted student Ibn Qayeem al-Jawzeeyah who took on this responsibility.

Since they were blessed in making aware and explaining the division of kufr into these two divisions, whose banner was raised by the explainer of the Qur’aan with those concise and complete words. Ibn Taymeeyah – may Allaah have mercy on him- and his student and companion Ibn al-Qayeem always repeatedly mentioned the necessity of distinguishing between the kufr of action and kufr of belief. Otherwise the Muslim would fall into, without knowing, the fitnah of rebelling against the community of Muslims, into which fell the khawaarij of old and some of their adherents of today.

The summary of this is: indeed his – SallAllaahu alayhi wa sallam – saying, “… killing him is kufr” does not mean, – in absolute terms – going out of the Ummah. There are many hadeeth regarding this. All these hadeeeth are irrefutable evidence upon those who only hold their own deficient understanding of this previous Ayah, and cling to the explanation that this is kufr of belief.

For now, this hadeeth is sufficient for us, because it is a definitive proof that a Muslim killing his brother Muslim is kufr with the meaning: kufr of action and it is not the kufr of belief!

Now, if we return to the ‘Jamaat al- Takfeer ‘ – or to those who branched off from them – and their accusation of the rulers and of those who live under their custody, and those who live under their leadership and those appointed by them, of kufr and apostasy!! Then this is built upon their evil view, which is they say: that these people have perpetrated a sin, so they have become kuffar because of that.

The Relationship between Takfeer & Rebellion

From the general matters which are beneficial to mention and narrate: I met some of those who used to be from Jamaaat al- Takfeer then Allaah Azza wa Jaal guided them.

I said to them: here you call some of the rulers kuffar, so what do you think, for example of making the imams of masaajid kuffar, and those who give the khutbah, and those who give the adhaan in the masaajid, and those who render service to the masaajid?! What do you think about making Takfeer of the teachers of the knowledge of the Sharia’ in schools, and other places, for example?

They said: they are kuffar because they are pleased with the rule of the rulers who judge without what Allaah has revealed!!!

I said to them: If this ‘being pleased’ was in agreement with the heart (i.e. belief), judging without what Allaah has revealed, then the kufr of action is altered to the kufr of belief. So, any ruler, who rules without what Allaah has revealed, and sees and believes that this ruling, is the appropriate ruling to be applied in this time! And that the ruling of the Sharia’ from the text of the Book and Sunnah is not appropriate to be applied, then there is no doubt that this kufr of this ruler is the kufr of belief and is not the kufr of action alone, and whoever is pleased with this, and believes it, then he also falls into the same group.

Then I said to them: Firstly, it is not possible for you to make a judgment upon every ruler who rules with the western kufr laws or with even some of them, and that if they were questioned about judging with other than what Allaah has revealed?! They would answer; that ruling with these rules is the truth and correct in this time! And it is not allowed to rule with the rules of Islaam!! Otherwise, if they say this, they would – truly- become kuffar without doubt or suspicion!

Then, if we came down to the people who are ruled, and from amongst them there are the scholars, amongst them are the righteous people etc. So how can you judge upon them with kufr just because you see them living under the rule, which includes them just as it includes you exactly! But you declare them to be kuffar, and apostates and that ruling with what Allaah has revealed is obligatory! Then you make an excuse for yourselves and contradict yourselves: that differing with the judgments of the Sharia’ with mere actions does not deem necessarily the ruling on the one who differs with the Sharia’ that he is an apostate from his Deen!

This is exactly what the people other than you are saying, whether you accuse them – wrongly – with the ruling of Takfeer and apostasy!!!

And from amongst the general discussions which show their mistakes and uncover their deviation, is saying to them:

When is a judgment given upon a Muslim that he has apostated from his Deen? A Muslim who testifies that there is none worthy of worship except Allaah and that Muhammad is the Messenger of Allaah, and perhaps he prays.

Is it sufficient just one time? Or is it obligatory to be announced that he has apostated from the Deen?

They would not know the answer! They will not be guided to the truth!! So we are forced to give them the following example; we say to them:

A judge, judges with the Sharia’; this is his usual practice and this is his system, but in one judgment he misjudged, and gave a judgment against the Sharia’, i.e. he gave the right to the oppressor and prohibited it from the oppressed, so this is – most certainly – judging without what Allaah has revealed! So do you say that his kufr is the kufr of apostasy?

They will say: No, because this happened to him one time.

We say: What if the same judgment was issued from him a second time or a different judgment in which he also differed with the Sharia’, so has he committed kufr?

Then we repeat this to them: he does this ‘three times!’ or ‘Four times!’ when do you say that he has committed kufr? It is not possible for them to place a limit on the number of his judgments in which he has gone against the Sharia’, by which he can be declared a kaafir!!

The opposite of this is completely possible if it is known from him that he, in his first judgment deemed it correct to judge without what Allaah has revealed, – believing it is permissible to do so – and disapproved of judging with the Sharia’, then it would be correct to judge him with apostasy, even for this first judgment!
Contrary to this, if we saw several judgments from him in a number of decisions in which he went against the Sharia’, and if we were to ask him why did you judge without what Allaah has revealed?

He would reply saying: I was frightened and afraid for myself! Or I was bribed for example and that is worse than the first example, but along with this, it is not possible to say he is a kaafir until he declares what is in his heart, that he does hold the view of judging without what Allaah Azza wa Jaal has revealed, and only then is it possible to say that he is a kaafir, the kufr of apostasy.

A summary of the speech: it is necessary to know that kufr, like fisq(sinning) and oppression is divided into two types:

-Kufr and fisq and oppression which places one outside the Ummah, and all of these return to making it permissible by the heart.

-The other does not place one outside of the Ummah; and all of these return to making it permissible by actions.

Making Takfeer of Sinners is not Allowed

So every type of sin and specifically what is widespread in this time from what is regarded as permissible actions, such as interest, illegal sexual relations, drinking alcohol amongst them, all of these are kufr of action. So it is not allowed for us to make Takfeer of the sinners- who have been deceived by some of these sins – just because they have perpetrated a sin and regarded it as permissible actions for themselves! Except if it becomes apparent to us – with certainty – and it is unveiled with what is in the depths of their ownselves that from their Aqeedah they do not prohibit what Allaah and His Messenger have prohibited. So, if we know they have fallen into this opposition with their hearts, then we can judge that they have committed kufr, the kufr of apostasy.

And if we don’t know this, then there is no way for us to judge them with kufr, because we fear we will fall into the threat of the saying of his – SallAllaahu alayhi wa sallam – : “If a man says to his brother: ‘Oh kaffir! Indeed it returns to one of them.’

There are many ahadeeth mentioned with this meaning. I will mention a hadeeth, which is a great evidence. It is in the story of that Companion who killed one of the mushrikeen .

When the mushrik saw that he was about to come under the blow of the sword of the Muslim Companion, he said, “I testify that none is worthy of worship except Allaah!!” The Companion took no interest in that and killed him!! When the news reached the Prophet – SallAllaahu alayhi wa sallam – he disapproved of it severely. The Companion mentioned an excuse that he did not say what he said except from the fear of being killed, but the answer of the Messenger – SallAllaahu alayhi wa sallam – was:

“Did you open up his heart?!”

Therefore the kufr of belief does not have a fundamental connection with just actions, but it has a connection with the heart.

And it is not possible for us to know what is in the heart of the faasiq (sinner) or the adulterer or the thief or the one who is a fornicator nor the one who takes interest, etc. Except if he confesses with his tongue what is in his heart. As far as his action is concerned then it is notification that he has opposed the Sharia’, with a differing of action.

So, we say: without doubt you have opposed the Sharee’ah! and indeed you have committed fisq(a sin)! and adulterated! But we do not say: ‘Indeed you have become a kaafir and apostated from your Deen’, until there manifests from him something which will be an excuse for us with Allaah Azza wa Jaal in judging him regarding apostasy and following that comes the well know ruling in Islaam which is none other than the saying of the Messenger – SallAllaahu alayhi wa sallam -:“Whoever changes his Deen then kill him.”

Then I said and I continue to say to those who constantly make Takfeer of the Muslim rulers: let’s suppose the kufr of these rulers is the kufr of apostasy! And suppose there was a ruler who was above them, then it would be obligatory – in this situation – on that higher ruler to implement the Islaamic punishment on them.

However, how do you benefit yourselves practically if we agree for the sake of argument that all of these rulers are kuffar, and their kufr is the kufr of apostasy?

What can you possibly do and establish?

If the Takfeer is say: for the sake of ‘al Walaa wa al Baraa’, loyalty to the believers and disassociation from the kuffar!! Then we reply to them: loyalty and disassociation are connected to friendship and hate – by the heart and by actions -, and it is dependent on capability, therefore it is not conditional that you proclaim Takfeer, and declare apostacy, just because ‘al Walaa wa al Baraa’ are present. Rather, friendship and hate could both take place in an innovator, sinner, or an oppressor!!

Then I say to these people, here we have the kuffar, and they have occupied the many lands of Islaam! We are with sadness being trialed with the occupation of Palestine by the Jews. What is possible for us and for you to do about it? Is it important to stand – alone – against those rulers whom you think and claim are kuffar?

If only you had left this issue alone, and started laying down the foundation for the structure, on which the foundations of an Islaamic government stands, which is following the Sunnah of the Messenger of Allaah – SallAllaahu alayhi wa sallam -, this is how he educated his Companions, and they built from this source its system and its foundation.

We mention this a lot, and we emphasize it a lot: that it is necessary for all Muslim organizations to work in truth, in order to bring back the rule of Islaam. Not only in the Islaamic lands, but on the whole earth, and that is the fulfillment of His Tabaraka wa Ta’aala saying:

“It is He who has sent His Messenger with the guidance the Deen of Truth, to make it superior over all other religions even though the Mushrikeen hate it”

What has been mentioned by prophecies in some of the prophetic hadeeth is that this Ayaat will be realized at a later time.

For it to be possible for the Muslims to implement this Qur’aanic text and this divine promise, it is necessary to follow an evident path and a clear way. Will this evident path be by announcing a revolution against these rulers of whom it is thought that their kufr is the kufr of apostasy?! Then along with their suspicion, which is wrong and a suspicion which is mistaken, they cannot do anything!!
So what is the methodology? What is the path?

No doubt that the correct path, which is an exemplary path, is what the Messenger of Allaah – SallAllaahu alayhi wa sallam – used to constantly talk about and remind his companions about in every khutbah:

“And the best guidance is the guidance of Muhammed – SallAllaahu alayhi wa sallam .”

So it is upon all the Muslims without exception and specifically those who busy themselves with the return of Islaamic rule, that they begin from where the Messenger of Allaah – SallAllaahu alayhi wa sallam – began. We have labeled this in two concise words:

Purification and Education

Because we know the firmly established reality, which is being neglected or more accurately purposely neglected, by those extremists who do not have anything except that they proclaim Takfeer of the rulers, and then nothing else!!

And they continue to proclaim Takfeer of the rulers then nothing stems from them, or about them, except discord and strife!!

The calamities in these past few years which have been by the hands of these people, beginning from the discord (fitnah) of the Haraam of Makkah to the dissension in Egypt and the killing of Sadaat. Finally, in Syria and now in Egypt and Algeria- a sight that everyone can see; the shedding of the blood of many of the innocent Muslims because of these fitn, tribulations, and the occurrence of many trials and calamities.

All of this because they opposed many of the texts from the Book and the Sunnah and the most important of which is:

“Indeed in the Messenger of Allaah you have a good example to follow, for him who hopes in the meeting with Allaah and the Last Day and remembers Allaah much.”

If we really want to establish the rule of Allaah on the earth – in reality not just in a claim – then do we start with making Takfeer of the rulers while it is not possible for us to confront them – let alone fighting them – or do we start – with the obligation – the Messenger of Allaah – SallAllaahu alayhi wa sallam – started with?

There is no doubt that the answer is:

“Indeed in the Messenger of Allaah you have a good example to follow……”

But what did the Messenger of Allaah – SallAllaahu alayhi wa sallam -begin with?

It is known – with certainty – to anyone who has smelt the fragrance of knowledge that he began with the Daw’ah between individuals whom he thought were ready to accept the truth. Then whoever was ready to respond to him, from the individuals of the noble Companions responded to him – as it is well known in the prophetic biography. Then the punishment and the severity befell these Muslims in Makkah. After that came the command for the first migration and the second until Allaah Azza wa Jal consolidated Islaam in al-Madeena al-Munnawara. From there began the skirmishes and the opposition. Also, the fighting between the Muslims and the kuffaar on one side and the Jews from the other.……etc.

Therefore it is necessary for us to begin by teaching the people the true Islaam; like the Messenger – SallAllaahu alayhi wa sallam – had begun. Now we cannot just confine ourselves to teaching alone, because things have entered into Islaam which are not from it, and has no association with Islaam, from the bida’ and innovations which were the reason for the clear downfall of the lofty status of Islaam.

Because of this it is obligatory upon those inviting to Islaam to begin with purification of Islaam from what has entered into it.

The first principle – “Purification”

The second principle – “Education”
The education that is associated with this purification is the education of the young active Muslims on this pure Islaam.

If we study the reality of the Islaamic groups which have existed, for nearly a generation, and their ideas and the practice of these ideas. We would find that many of them have not benefited themselves, nor have they benefited others with anything that can be remembered! Despite their outcry and noise, that they want an Islaamic government!! Which was a reason of spilling blood of the innocent with this baseless argument!! Without them having realised anything from it.

We continue to hear from their beliefs which are opposed to the Book and Sunnah and actions which are negated by the Book and Sunnah, let alone them trying, again and again with futile attempts which oppose the Sharia’.

Finally I say: there is a statement which one of the propagators of Islaam said, which I used to hope that his followers would adhere to it and fulfill it, which is: ‘Establish the Islaamic state in your heart it will be established for you on the earth.’

Because If a Muslim corrects his Aqeedah built upon the Book and Sunnah, then there is no doubt that from this he will correct his worship, correct his behavior and his manners etc.

But, with regret, these fine words have not been acted upon by these people, they persist with an outcry to establish the Islaamic state but without any benefit! and it is said about them – and I swear by Allaah to this – what the poet said is true:

You hope for success and you do not follow its path
Indeed a ship does not sail on dry land.

Perhaps in this what I have mentioned is persuasive enough for every just person, and a termination for every oppressor.

We seek Allaah’s help.

 

Fleeing from Fitnah : Shaykh Muhammad al-Hamood

Taken from Al-Furqaan Magazine (no.61/pp.44-46)

Source: Al-Istiqaamah, Issue No.5

“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance and patiently bearing ill-treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s Light they sight to the blind. How many a person killed by Iblees have they revived. How many people astray and wondering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant-ones – those who uphold the banner of innovation and who unleash fitnah (trial and discord), who differ about the Book oppose the Book and agree to oppose the Book. Those who speak about Allaah and His Book without knowledge, and who argue about what is ambiguous in the Book, and deceive the ignorant with such ambiguities. So we seek refuge in Allaah from the fitnahs (trials and discord) of the misguided-ones.”2 And I bear witness that none has the right to be worshipped except Allaah, alone, having no partner and that Muhammad sallaahu ‘alayhi wa sallam is His trustworthy Slave and Messenger. And may Allaah extol and send His blessings of peace upon him, his family and his companions.

To proceed:

FORBIDDANCE OF BEING HASTY AND IMPATIENT

From the very nature of fitnah (trial and discord) is that matters become confused, mistakes increase, and minds and intellects begin to swerve. Protection and safety from this – in such times – lies in the Jamaa’ah; at the head of which are the scholars. So it is obligatory upon the people – those leading and those being led – to take hold of the sayings of the Scholars and to act upon them. Since the general masses being pre-occupied with issues of fitnah, wherein they begin to express their own opinions, only leads to an increase in the fitnah and further splits the Ummah. So the umoorul-‘aammah (affairs pertaining to public benefit and welfare) – from the matters related to peace, security and fear – should be referred back to those who possess sounds knowledge and understanding, as Allaah – the Most High – has said:

“When there comes to them some matter related to public welfare of security or fear, they make it known amongst the people. If they had referred it back to the Messenger sallallaahu ‘alayhi wa sallam, or to those in authority amongst them, then the proper people would have investigated and evaluated the matter from them. Were it not for the Grace and Mercy of Allaah upon you, you would have indeed followed Shaytaan – except for a few of you.” [Soorah an-Nisaa 4:83].

Imaam as-Sa’dee (d.1376H) – rahimahullaah – said:
“This is the disciplinary admonition from Allaah to His Servants with regards to their unbefitting action. And that it is a must for them, that when there comes to them some news concerning important issues – such as issues connected to public welfare and safety of the Believers, or those that are related to breach of security, or fear of a calamity befalling them – that they should first verify such news and not be hasty in spreading it. Rather, they should refer such issues back to the Messenger sallaahu ‘alayhi wa sallam, and to the people in authority; those who possess knowledge, understanding, sound advice, intellect, maturity and composure; those who understand the affairs and have knowledge of the associated benefits and harms. If they see that in broadcasting it there is a benefit and a cause of happiness for the Believers, and a means of protection from their enemies, then they should do so. This is why Allaah said: “Then the proper people would have investigated and evaluated the matter from them.” Meaning: That they would evaluate it with their sound understanding and their firm and correct knowledge. So in this is an evidence for an important principle which is: If there arises a need to investigate a particular issue, then it is obligatory that it is left to those who are qualified for it, and no one should precede them in this – and this is close to what is correct, and safer from error. And in this is also a prohibition of being hasty and impatient in spreading the news as soon as they hear it. Likewise there is a command to reflect and consider before speaking, so he looks into it to see if there is a benefit in doing so, if so he embarks upon it, and if not, he abstains from it.”3

THE SCHOLARS AND THE AFFAIRS OF THE UMMAH

In the issues of fitnah and other detailed issues, and issues connected to matters of public welfare of the Ummah – such as affairs related to siyaasatush-shar’iyyah (politics of the Sharee’ah), and the wide-spread evils, and their like – people are in need of having sound knowledge and understanding of the maslahah and mafsadah (related benefits and harms). Since these issues, most of the time, are the cause for fitnahs to occur, and they are not like the issues related to purification, Prayer, Hajj and their like; which it is possible for a young student of knowledge – or in some cases, even the layman – to speak about, and to prefer one saying over another. And this is because: “Understanding the objectives and goals of the Sharee’ah (Islaamic Law) is not possible, except by thoroughly studying the texts and studying the detailed workings of the Sharee’ah. Since fiqhul-maqaasid (the science of understanding the objectives and goals of the Sharee’ah) is indeed a great and mighty science which cannot be gained by just anyone. Rather, it can only be gained by one who has reached a high level of knowledge, has examined the state of affairs and is well acquainted with them, and who has looked into the various possible outcomes that may occur. And weighing between the benefits and harms is dependant upon understanding the Sharee’ah and its objectives, and having understanding of the state of affairs, and the various degrees of benefits and harms. So none of this is possible, except for the Scholars.”4

Imaam an-Nawawee (d.676H) – rahimahullaah – said:

“The one ordering the good or forbidding the evil must be knowledgeable about what is being ordered or prohibited. And the level of knowledge required for this will vary in accordance with what is being ordered or prohibited. This, if it is an issue concerning clear-cut obligations and well known prohibitions – such as Prayer, Fasting, fornication or drinking intoxicants – then every Muslim is a scholar with regards to such issues. However, if the issue involves detailed matters, or matters connected to ijtihaad (the Science of extracting rulings from the Revelation), then the general body of Muslims cannot enter into it, nor is it for them to order or prohibit. Rather, this is only for the Scholars.“5

And the subjects that we have mentioned (i.e. that which is related to affairs of public benefit and interest of the Ummah; such as matters connected to Sharee’ah politics, weighing the affairs, correcting the widespread evil, takfeer (declaring Muslims to be unbelievers) and rebelling against the rulers) are from the most important subjects which have touched the Islaamic awakening in these days, and about which there is plenty of discussion, controversy and argumentation between those Muslim youths who are form in clinging to the Religion and who earnestly desire good. So these subjects are of an extremely important nature, and likewise, deviating from the correct path with regards to them is extremely dangerous!

Due to this, I wanted to gather some of the statements from our noble contemporary scholars on this subject – may Allaah protect them and look after them, and continue making them of benefit to the Ummah for the remainder of their time – those who are the Scholars of the Religion and the inheritors of the Prophets, those who concentrated on understanding the formulating principles regarding the halaal (lawful) and the haraam (prohibited). Shaykh ul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said: “And whosoever from this Ummah, is known for having truthfulness, whereby he has been praised and commended by the majority of the various groups of people from this Ummah, then those are the leaders of guidance and the beacons in the darkness.”6

So they are the Rabbaanee Scholars;7 those who teach the people the Book and the wisdom, and who cultivate the people upon it. And they are the people of deep understanding and wisdom, whom Allaah commanded us to ask, by His saying:

“Ask the People of Knowledge if you do not know.” [Soorah al-Anbiyaa 21:30]

So returning to them, being around them, and asking them, is the way out from the fitnahs – as we have previously explained – especially when there are a great number of differences and a great number of people differing, and many differing paths ahead of the traveller.

CLINGING TO THE JAMAA’AH

The Scholars are the leaders of the Jamaa’ah that we have been commanded to cling to; and which we have been warned against separating from – as occurs in the hadeeth of ‘Abdullaah ibn Mas’ood radiallaahu ‘anhu who related that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “The blood of a Muslim who testifies that none has the right to be worshipped, except Allaah; and that I am the Messenger of Allaah, is not lawful, except in one of three cases: the one who commits adultery, a life for a life, or the one who abandons his Religion and splits from the Jamaa’ah.”8

‘Umar ibn al-Khattab radiallaahu ‘anhu relates that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Cling to the Jamaa’ah and beware of splitting! For indeed Shaytaan is with the individual person but is further away from the two people. And whosoever desires the centre of Paradise, then let him cling to the Jamaa’ah. And whosoever is pleased by his good deeds and saddened by his bad deeds, then he is a Believer.”9

Thus, whosoever clings to the Jamaa’ah – not separating from it – will be the successful one. But whosoever splits from the Jamaa’ah and is amazed with his own opinion and knowledge, and the large number who follow him – then he is one who is destroyed.

Imaam Abu Bakr al-Aajurree (d.360H), after recording various Aayat (verses) and ahadeeth that order clinging to the Jamaa’ah, then said: “The sign for whosoever Allaah – the Mighty and Majestic – intends goodness for, is that he traverses this path: Clinging to the Book of Allaah the Mighty and Majestic, to the Sunnah of Allaah’s Messenger sallallaahu ‘alayhi wa sallam, and to the path of his Companions radiallaahu ‘anhum; and all those who followed them in correctness and goodness, may Allaah have mercy upon them all; and also to what the Scholars of the Muslims were upon in the various lands – such as al-Awzaa’ee (d.157H), Sufyan ath-Thawree (d.164H), Maalik ibn Anas (d.179H), ash-Shafi’ee (d.204H), Ahmad ibn Hanbal (d.241H), al-Qaasim ibn Salaam (d.235H), and all those who were upon a path similar to theirs, avoiding taking any path which those scholars did not take.”10


1. Taken from Al-Furqaan Magazine (no.61/pp.44-46)
2. Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal
3. Tayseerul-Kareemur-Rahmaan (2/54-55). Refer also to Qawaa’id fee Ta’aamul ma’il-‘Ulemaa (p.121).
4. Qawaa’id fee Ta’aamul ma’il-‘Ulemaa (p.119) of Shaykh ‘Abdur-Rahmaan al-Luwayhiq.
5. Sharh Saheeh Muslim (2/23).
6. Majmoo’ul-Fataawaa (11/43).
7. The Rabaanee Scholar is the one possessing deep knowledge and who acts according to his knowledge and teaches it to others in accordance with their level. Refer to Fathul-Baaree (1/214) of Al-Haafidh Ibn Hajr.
8. Related by al-Bukhaaree (9/6) and Muslim (3/1302).
9. Saheeh: Related by Ahmad (1/18) and at-Tirmidhee (no.2254). It was authenticated by al-Albaanee in Dhilaalul-Jannah (no.87).
10. Ash-Sharee’ah (no.14) of Imaam al-Aajurree.

 

The Greater The Hardship The Greater The Reward : Abu Uwais Abdullaah Ali

 

Abu Uwais Abdullaah Ali [Rahimahullah] – Transcribed Lecture

Khutubatul-Haajah …..

The greater the hardship, or trial or tribulation the greater the reward. The greater the difficulty the greater the reward. The greater the trial or tribulation or difficulty that you are put through the greater the reward will be for you and for me from Allah (Tabarak wa ta’ala).
If Allah loves a people, He puts them to trial, He tests them and places them in difficulty. Allah the Exalted states in Surah Baqarah :

“We will test you with something of fear, and hunger and loss of wealth, and souls and vegetation. And give glad tidings to those who have patience. Those who if in any difficulty or trial, or tribulation occurs to them or happens to them, they say: ‘Verily We are from Allah and to Allah we return.’ They are those who will receive prayers from their Lord and Mercy and it is those who are guided.”

The great reward is in accordance to how great o­nes trial, difficulty or test is. The greater the test and trial, the greater the reward. And everyone must have tests and everyone will have problems & trials and everyone will be put to difficulty, everyone will have moments of grief, moments of sadness moments when things are not as they feel or would like them to be. But the difference is the believer is patient, the believer believes in the decree of Allaah, the believer seeks the reward of Allaah (subhana wa ta’ala) at that time.

The believer praises Allah. The believer will be rewarded in his time of difficulty. The believer has burns and the Kaafir has burns. The believer needs an operation and a Kaafir needs an operation. The believer loses a mother and a Kaafir loses a mother. The believer loses his wife and the Kaafir will lose his wife. Everyone experiences difficulty. Everyone experiences trials and tribulations but the believer because of what Allaah (subhana wa ta’ala) has given him of Imaan and for what he has of patience and being pleased with the decree of Allaah, and seeking a reward from Allaah and seeing the wisdom of Allaah (subhana wa ta’ala) in his difficulty, he will be raised and he will receive great rewards.

Abu Dawud mentions in the Sunnan, related by Ahmad :
It is in the Saheehah (when you hear as-Saheehah it means it is authenticated by Shaikh Naasir ud-Din al-Albaani in his authentic books of narrations – Hadith No. 959) :The Prophet (sallallaahu ‘alayhi wa sallam) said :

“This my Ummah, is a Ummah that has mercy upon it, ‘Marhooma’- a Ummah that has mercy that’s been wrapped in Mercies; there is no punishment for this Ummah in the Hereafter except their punishment that they experience in the Dunya — killing and death and dying, trials and tribulations, earthquakes and the like.” And the wording of Abu Dawud is : ‘This Ummah reminds of the Ummah, that Allaah has placed His mercy upon. This Ummah will not have any punishment in the Hereafter, this punishment is in this world with fitn, trials, tribulations and punishments and difficulties, and earthquakes and killings, murder, death.. like this.

‘As recorded in Buhari and Muslim: The Prophet (sallallaahu ‘alayhi wa sallam) said :

“Whoever Allah wants good for him, he puts them to test. He puts them through difficulties. Like a diamond or some metal that has to be burnt and then that which is bad from it is removed so that you have that which is the pure diamond or the pure gold or whatever. Put them to tests, trials and difficulties.”

As narrated by Tirmidhi and Ibn Maajah : (This is the Hadith that we started with) – The Prophet (sallallaahu ‘alayhi wa sallam) said :

‘The greater reward is with the greater trial or the greater the trial or difficulty of test or hardship is then the greater the reward. And when Allah loves a person He will tests them. So he who will be pleased and then He will be pleased. He who is displeased, then He will be displeased.'(Sahaba’s name not clear) ‘The people as long as they are in good health, good shape, good condition they are covered. You don’t know their true character because they are in good situation, they are in good circumstance. As long as they are in a good circumstances they are covered. But if a trial or difficulty or a hardship comes upon them, then you will see their reality. They will go to their reality. The Mu’min will run to his Imaan, the Mu’min will run to his belief, the believer will run to his belief, his Imaan and the hypocrite will run to his hypocrisy, and the hypocrite will run to his hypocrisy. “Without being shaken, you don’t not know what comes to the top and what goes to the bottom. Without being shaken you don’t know a man from those who are faking; you won’t know women from those who are faking. You won’t know those who truly believe from those who don’t. Those who make a claim o­n their tongue and is not really in their hearts and from their limbs from those who are willing to die for this matter. This can o­nly be shown by trials, the tribulations and tests and difficulties.”

Imam Ahmed brought it and Sheikh Nassir brings in his Saheehah No. 147 : Suhaib said that, ‘we were sitting with the Prophet (sallallaahu ‘alayhi wa sallam) and suddenly he laughed. Suddenly the Prophet (sallallaahu ‘alayhi wa sallam) laughed. He asked his companions: ‘Won’t you ask me what I am laughing about?.’ So they asked the Prophet (sallallaahu ‘alayhi wa sallam) ‘what are you laughing about ?’ So he said : ‘I laughed because I was astonished at the affair of a believer.’ (Listen these are words of Musthafa alaihi salam. He doesn’t speak of his own desires whatever he speaks it is revelation; Listen, these are words of Rasulullah describing a believer.). All of his affairs, all of his circumstances are good, all of it. If something happens to him that he loves, if Allah blesses him with something that he loves, then he praises Allaah and this is good. And if something happens to him, if he is put into some difficulty, test or tribulation or hardship or something that he hates, he is patient and that is good for him. And no o­ne’s situation is totally good except the believer. And no o­ne else’s affair, no o­ne else’s circumstance, no o­ne else’s condition, no o­ne else’s situation is totally good except the mu’min, except the believer.’

‘The o­nes who received the most difficulty, and went through the most hardship were the beloved people to Allaah — the prophets. Allah loved them more than the rest of mankind or creatures. He tested them. He put them through test , he put them through hardship, he put them through difficulties. Listen to this narration of Ibn Majah and Sheikh Nassir also brings in his Saheehah No. 144 : (Sahaba’s name not clear) “I entered upon the Prophet (sallallaahu ‘alayhi wa sallam) before he passed away whilst he was suffering having a fever — I placed my hand upon him and I felt the heat from above the blanket, I felt the heat of his fever from above the blanket. I said : ‘O Messenger of Allaah, how hard it is upon you.’ The Prophet (sallallaahu ‘alayhi wa sallam ) said : ‘Yes, it is like that. Trials and tribulations, hardships and difficulties are doubled and multiplied and increased for us prophets. But also the reward, the blessing, the level that he is raised with Allaah upon is also multiplied and increased for him.’ I said : ‘O Messenger of Allaah who are most put through difficulty? Who are the people who are most tested? Who goes through the most trials and tribulation O’ Messenger of Allaah?’ He said : ‘The prophets, then the righteous (saalihun)’ ,

some of them are tested with clothing, some of them are tested with no clothing except an abaya that they place around their bodies, nothing else. But o­ne of them used to be so happy when he was put to trial or test like you see enjoyment and pleasure and contentment through ease. They were happy with trials and tribulations like you are happy with ease.”Allaah the Exalted states in Surah Al-Zumar:

“Verily the patient will get their reward without it being estimated, without it being calculated. It can’t be counted. O­ne is waiting for reward, for that o­ne who is patient.”

As-Sabr, patience Akhee Msulim, my brother Muslim, upon when you are put to trial, upon when you are put to test, upon when you go through sadness, upon when you go through hardship, upon when you go through difficulties, patience – As Sabr, then it is a sign that you are upon Khair. It is the sign that you are upon good. It is a distinguishing characteristic, or it is a distinguishing matter that shows that you are upon good. It is narrated in Abu Dawud :

‘Then it is saheeh, the happy o­ne, is the o­ne who can avoid trials and tribulations especially those that lead him astray or take him away from his deen, but the o­ne who is tested and is patient, so greater reward for him, unimaginable reward for him.’

Also it has been related by Bukhari and Muslim : Abbas said to Ibn Rabah :

“Shall I show you o­ne of the women of Jannah? Saudah, this black woman who told the Prophet (sallallaahu ‘alayhi wa sallam) : Verily I have seizures and I become uncovered, make dua to Allaah for me.’ The Prophet (sallallaahu ‘alayhi wa sallam) said: If you are patient you will have Jannah. And if you want I’ll make dua for you that you be healthy. She said : ‘I’ll be patient, I’ll be patient but make sure that I don’t become uncovered.’ So the Prophet (sallallaahu ‘alayhi wa sallam) made dua to Allaah that she does not become uncovered.’

This is how the Salaf were. Because of this some of the salafs used to say : If a difficulty happens to you, a hardship happens to you, if you are put to trial and tested and you are patient, then you have got o­nly o­ne difficulty. You have o­nly got o­ne hardship. You have o­nly got o­ne problem. Whenever a difficulty or hardship or trial comes your way and you are not patient, then you have two problems, and two hardships. And particularly if it is a loss of a child, or a loss of a loved o­ne. You are not patient with that then you have two difficulties.

The loss of the o­ne you love plus the loss of the reward you would have got if you had been patient. To be patient upon the tests, and the trials, and the hardships and the difficulties as a worship for Allaah, is a worship for Allaah. Many of us know that salaah is a worship, Zakah is a worship, and ruku is a worship and sujud is a worship, and reading Quraan is a worship , how many of us know that being patient upon a hardship, upon a sadness , being patient upon a difficulty, upon a test, upon a trial is a worship for Allaah. Allaah says in Surah Al-Hajj (22:11) :

“And among mankind is he who worships Allâh as it were, upon the very edge; if good befalls him, he is content therewith; but if a trial befalls him, when fitnah comes to him, or a hardship befalls him, if something that brings about grief comes his way, if he is tested, if he is put to the test, when sadness comes his way, if a hardship befalls him, what happens? He flips upon his face. He loses both this world and the Hereafter. There is no doubt that this is the clear loss.”

Walhamdulillah. The greater the test, the greater the reward, the greater the hardship the greater the reward, the greater the difficulty, the greater the reward from Allaah (tabarak wa ta’ala). And the Salaf understood this. Urwah Ibn Zubair, a well known from the Salaf had a problem with his foot. So the doctors decided that they had to cut it off, cut the foot off. When the doctors cut it off he didn’t say anything except these words: ‘O Allaah, for you are Full praise. For if you have taken some, you have left some. And if you have tested, and put through difficulty you have also put in good condition. If you have tested and tried and put through difficulty you have also put good health, good circumstances and good conditions.’The next day his son was riding a horse or mule and fell off of it and died. So they came to Urwah with the information of the death of his son, he didn’t say anything except : ‘O Allaah, for you is full praise. For if you have taken some, you have left some. And if you have tested and tried you have also placed us in good situations and good condition.’ So when he was asked about this he said: ‘I had 4 limbs (meaning 2 arms and 2 legs) and Allaah took some and left some. ‘I had 4 limbs 2 arms and 2 legs Allaah took o­ne and left me three. I had 7 sons, Allaah (tabrak wa tala) took o­ne and left six. And he gave me good condition, or good situation my whole life up until this time. Then he tested me. Should I not praise Allaah for that? Should I not praise Allaah for that?’

Tests, trials, difficulties, hardships, grief, sadness, pain it raises the level of the believer. It raises the level of the believer. It is an expiation for sins. It removes sins, these difficulties and it raises o­ne’s level higher with Allaah. Raises o­ne’s level higher, places o­ne in His station or circumstance that he might not have met, he would never have reached if he had not gone through that test. It is related in Saheeh also Muhammad bin Khalid Abi An Jaddi, his grandfather was a companion that he went out visiting a brother. Then he heard that the brother was sick. So he entered upon the brother and he said : ‘I came to you as a visitor, and now I am also o­ne visiting the sick and also someone giving you glad tidings.’ The person said: ‘how do you gather all this, i.e. somebody who is a visitor, somebody who is visiting a sick, somebody who is giving glad tidings? How do you gather all that?’He said : ‘I came out, I wanted to visit you, it reached me that you were sick, then it became that I am visiting the sick person also I give you glad tidings of something that I heard from the Messenger (sallallaahu ‘alayhi wa sallam) : If Allaah (subhana wa ta’ala) has decreed or wants for his servant a certain Manzala, a certain position in the Jannah, a high position in the Jannah, and the servant is not going to reach it, he’s going like he’s going, he’s not going to reach it, Allaah (subhana wa ta’ala) would test him, put him through hardships, would put him through difficulty regarding his body – may be he will get sick or something; or regarding his wealth – may be he will lose something; or regarding his children — may be o­ne of them will pass away or become sick or whatever. So that this person can become patient, have this Ibadah of worship, then what ? So that this person can reach the position that Allah wanted him to reach. So that he can reach the position Allaah wanted for him.

Same Hadith : ‘Who are the people who will receive the most difficulties, trials and tribulations? He said: the prophets, then those most like them, then like them, a man will be tested in accordance with his deen. A man will go through difficulties in according with his deen. A man will go through hardship in according with his deen. A man will experience sadness and grief in accordance with his deen. If his deen is strong, then his difficulties will be great. His trials will be hard. If he has in his deen some ease, or some lightness then he will be tested in accordance with the likeness of his deen. Because trials and tests want leave a servant until his sins are forgiven. That is, because the servant, he undergoes so many trials and tests, his sins are forgiven and it will be as if he is walking upon the earth without a sin. That he is walking upon the earth without a sin. In another Hadith (listen to this brother) : If you have a difficulty in your life brother, if you have a difficulty in your life sister, if there is some sadness in your household, if you lost a child, if that child has been hurt, if there is a sickness in your family or whatever the case, whatever difficulty or trial, whatever problem you are going through, listen to the words of Messenger (sallallaahu ‘alayhi wa sallam), it will make it clear. Listen to the words of Rasoolullah (sallallaahu ‘alayhi wa sallam), it will cool your heart, it will take you to that which is right, it will correct you, it will guide you, it will increase your faith, and your patience.

“There is no difficulty that happens to a Muslim except that Allaah removes a sin because of it even if a thorn pricks him and even to that degree.”

If Allaah removes to that degree what about some other sadness? Or some other loss or some other trial or some other difficulty? Lastly Abu Huraira (radiyallaahu ‘anhu) that he heard the Prophet (sallallaahu ‘alayhi wa sallam) and also Abu Said Al Khudri : ‘No pain, or sickness affects a believer. No tiredness (this is also sickness), or grief nor any worry except that Allaah removes from that person a sin because of it.’

This should tell us to be patient. This should tell us that our pathways are not going to be full with rose petals and life is not always going to give you that which you want or think you deserve, that they are going to come down your way or into your life things that are sad, things that bring you grief, things that bring difficulty but your test is shown, your character is shown, whether you can weather the storm by being patient with the decree of Allaah, in praising Allah (subhana wa ta’ala), in hoping a reward from Allaah (subhana wa ta’ala), for no o­ne can reward what Allah (subhana wa ta’ala) will give the person who has patience. Allah (subhana wa ta’ala) has granted it and he will grant it without calculation. Will grant it without it being something that we could calculate or imagine. So any difficulty brother reflect upon this issue that is khair for you, is good for you, if you are a believer and if you are patient and if you praise Allah (subhana wa ta’ala) and it is a way to remove your sins and a way that you have no understanding of what Allaah (subhana wa ta’ala) may be preparing you for a better station, a better status in the Hereafter that you would not have reached if He had left you in that state that you were in. But when he tested you, you were patient and therefore Insha-Allaahu wa ta’ala that position or that status will be their Haada

Advice During The Time In Which Trials Have Increased, People Of Innovation Have Spread And The Scholars Are Passing Away – By: Shaykh Saalih ibn Fawzaan al-Fawzaan

Question:

O Virtuous Shaykh, with what do you advise us during this time (in) which trials (fitan) have increased and the people of innovation have become widespread and the death of the scholars? (are increasing)

Answer:

I advise you with the first thing (which is) to have taqwa of Allaah and increase in your supplication to Allaah that He keeps us and you firm upon the religion and that He protects us and you from the evils of trials (fitan).

Then I advise you with seeking knowledge from the people of knowledge and the diligence in seeking knowledge, because one will not fall into trial (fitna) with Allaah’s permission (only) if he has the correct knowledge. But if you don’t have the correct knowledge, maybe you will fall into trial (fitna) while you are not aware (of it) and (while) you don’t know it is trial (fitna). It is upon you to seek knowledge from the people of knowledge and do not become lazy upon seeking knowledge whatever is possible for you.

Translated by Abu Anas Atif Hasan

The fitnah of As Shahawaat (Base Desires) – Shaykh Abdul Qadir al Junaid

What is meant by this type of fitnah is the fitnah of the desires which leads to and encourages one to engage in and commit sins or disobedience to Allah.

This type of fitnah is very dangerous especially in our times because of the fact that this type of fitnah is more appealing and closer to those who have weak souls. Thus, the (weak) individual gives in the first time, then gets drawn in to this type of fitnah and establishes a strong foothold in committing sins. Thus, his iman (faith) weakens or even leaves.

Some examples of this type of fitnah are: the desire for wealth, immoralities, amusement, food and drink, clothes, and the desire to imitate the kuffar and sinners. For example, the lust for wealth leads to falling into numerous sins like the bloodshed which emanates between warring countries or between tribes, breaking into people’s homes and businesses or their cars, embezzling people’s money by unlawful means or prohibited means like fraud or selling things which are prohibited.

Lust for immoralities leads to committing unlawful acts like rape, fornication or adultery, homosexuality, masturbation, luring minors or weak minded individuals into committing inappropriate acts. It also leads to watching pornographic channels, videos, on the internet or magazines. It also leads to harassing or following women in shopping malls or with video enhanced networking devices like that are included in mobile phones and computer cameras. In addition to these vices, this type of fitnah leads to lethargy with regards to performing the obligatory actions in addition to leniency with regards to them and even leads to eventually leaving them completely, not performing them at all. An individual may be chaste, have fear of Allah, be religious and then open the door to this type of fitnah and as a result become corrupt and then be destroyed.

Source : Hasten to do good deeds; (there will be) fitnah like a portion of a dark night .. (Must Read) – by: Sheikh Abdul Qaadir Bin Muhammad Al Junaid, Translated By: Abu Afnaan Muhammad Abdullah

The Best Way for Sisters to Say the Supplication to Alleviate Grief, Distress and Anxiety

According to Shaykh Al-Islam Ibn Taymiyyah (May Allah have mercy upon him)

An exclusive translation for Sisters Upon Al-Istiqaamah

http://uponistiqaamah.blogspot.com/2011/03/best-way-for-sisters-to-say.html

Story of a man who succumbed to Temptation (Inspirational Read !)

Story of a man who succumbed to Temptation
Inspirational Read !!

It is related that a group of people were once seated in the company of Al-Hasan Al-Basri, when some men passed by, dragging along with them a body of a dead man. When Al-Hasan saw the dead man, a glint of instant recognition could be discerned in his eyes, and he fell unconscious from the shock of some memory that had just been rekindled. When he regained consciousness, his companions asked him what was wrong with him.

He said: This man – referring to the dead man being dragged along on the ground – used to be one of the best worshipers and one of the most renowned ascetics (in the world) (renouncing all the temporary pleasures of this world because he was so busy and devoted to worship).

One day he left his home, intending to go to the Masjid to pray, but on the way, he saw a beautiful young Christian women, who became an immediate temptation to him.

When he proposed to her, she refused, saying; “I will not marry you until you become an adherent of my religion.”

He went on his way, but as time went on, he yearned for her continued to increase. He then succumbed to her wish and exited from the fold of (Islaam) the religion of pure, unadulterated Monotheism.

After he became a Christian and some time passed, the woman came out to him from behind the curtain and said, “You are a man who is bereft of goodness. You have forsaken your religion, which was important to you for your entire life, simply for the sake of a lust that is of no value. Indeed, I too am forsaking my religion, but not for the same reason. I am doing so in order to achieve a blissful existence that never comes to an end, an eternal existence under the care of the One, the As-Samad (i.e., Allaah; The Self-Sufficient Master, Whom all creature need, He neither eats nor drinks).” She then recited the entire Chapter of Al-Ikhlaas:

Say (O Muhammad (saw): “He is Allaah, (the) One. Allaah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten; And there is none co-equal or comparable unto Him.” [Qur’aan:112:1-4]

When the people had heard about what she had said, they approached her and asked, “All along, you had this Chapter memorized?“

“No,” she answered. “By Allaah, I had never known it before. But after this man continued to insist upon having me, I saw a dream; I saw Hellfire, and my place in it was shown to me. I became terrified and panic-stricken. Maalik – the custodian of the Hellfire – said to me: ‘Do not be afraid or sad, for Allaah has ransomed (i.e., saved) you with this man (i.e., he will take the place in Hellfire that you would have taken had not Allaah saved you).’ He then took me by the hand and admitted me into Paradise. Seeing a line written inside of it, I read it; among what was written were these Words:

“Allaah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al-Lauh Al-Mahfooz).” {Qur’aan 13:39]}

He then recited the Al-Ikhlas Chapter to me, and I began to repeat it. Then I woke up and had it (the Al-Ikhlas Chapter) memorized.”

Al-Hasan then said, “The woman then embraced Islaam, and the man whose corpse you just saw being dragged away was killed for having apostatized. And I ask Allaah to make us firm and steadfast upon guidance and to grant us safety and success.”¹

[Transcribed from: Glimpses From The Lives Of Righteous People | Pages 53-55 | Compiled by: Majdi Muhammad Ash-Shahawi | Darussalam]

Footnote:
¹Bahrud-Dumu

Only Allaah Can Remove Harm – Shaykh AbdurRahman bin Nasr as-Sa’adi

وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يُرِدۡكَ بِخَيۡرٖ فَلَا رَآدَّ لِفَضۡلِهِۦۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ١٠٧

<<And if Allah should touch you with adversity, there is none who can remove it except Allah; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful>>
[Yunus: 107]

  by Shaykh  AbdurRahman bin Nasr as-Sa’adi
Translated by Umm Yahya

This is one of the greatest proofs that Allaah alone is worthy of worship, for verily He is the One who grants benefit or harm, the One who provides and the One who prevents.

If any harm such as poverty and sickness etc. befalls you << there is none who can remove it except Allaah >>. This is because if all (those from) the creation gathered together in order to bring forth any type of benefit they would be unable to do so unless Allaah wrote it for them (thus allowing it). Likewise if (those from) the creation of Allaah gathered in order to cause harm to anyone, they would be unable to do so unless Allaah allowed it.

 This is why Allaah says: <<and if He intends for you good, then there is no repeller of His bounty. >> meaning, that it is not possible for any of Allaah’s creation to reject His Good and His Kindness, as Allaah says: << Whatever Allah grants people of His mercy – none can withhold it; and whatever He withholds – none can release it thereafter>> [Fatir: 2]

 << He causes it to reach whom He wills of His servants. >> meaning Allaah selects whomsoever He wills with His Mercy from His creation, verily Allah possesses all Excellence and Greatness.

 <<He is the Most Forgiving>> of all the mistakes of the creation, He grants His slave success through the means of His forgiveness, consequently if a slave sins Allah forgives his sins regardless of whether they are major sins or minor sins. He is Ar-Raheem (the Merciful), thus His Mercy encompasses all that exists, hence it is not possible to exist without His goodness even for the (time of) a blink of an eye.

Therefore a slave of Allaah becomes aware of the clear evidence that illustrates that Allaah exclusively is the One who bestows blessings in addition to clearing afflictions and granting good and removing evils and hardships.

There is none from the creation who possesses an iota of this ability to unless it is by Allaah’s permission. Therefore this knowledge obligates upon us an awareness of the reality that Allaah Alone is the Truth and what others call to other than him is merely falsehood.

[From: Tayseer al-Kareem ar-Rahman fee Tafseer Klam al-Manan 3/224]

In times of calamity, people divide into four levels – Shaykh ibn Uthaymeen

Bismillaah

Q: What is the ruling on one who becomes discontented when he is afflicted by calamity?

A: In times of calamity, people divide into four different levels:

The First Level: Discontent and there are different types of discontent:

1. In the heart, as if he is angry with his Lord, and so he rails against what Allāh has ordained for him, and this is forbidden and could even lead to disbelief. Allāh, the Most High, says:

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“And among mankind is he who worships Allah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter.” (Al-Hajj 22:11)

2. That it is spoken, such as invoking woe, destruction and the like and this is forbidden.

3. That it is physical, such as striking the cheeks, tearing the clothes and pulling out the hair and the like, and all of this is forbidden, because it negates the patience which is required.

The Second Level: Patience and this is as the poet says:

Patience is like its name, its taste is bitter,

But the end result s of it are sweeter than honey.

So, he considers this burden heavy, yet he bears it, even though he hates that it should occur, and his faith protects him from discontent. So, its occurring or not occurring are not the same to him. This is an obligation, because Allāh, the Most High has commanded him to be patient, saying:

وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِينَ

“and be patient. Surely, Allah is with those who are As-Sabirun (the patient).” (Al-Anfal 8:46)

The Third Level: Acceptance: That a person accepts misfortune, so that its presence or absence are the same to him. Its presence is not hard on him, and he does not bear a heavy burden due to it, and this is highly preferred, although not obligatory, according to the most authoritative opinion. The difference between it and the last level is clear, because the presence of misfortune and its absence are the same in the acceptance of this person, whereas in the level before it, misfortune is difficult for him, yet he bears it.

The Fourth Level: Gratitude, and this is the highest level: It is by him thanking Allah for the misfortune which has befallen him, because he knows that this misfortune is a cause of his sins being remitted and  and it might also be a cause of his reward being increased. The Prophet salAllahu alayhi wasallam said:

“There is no misfortune that afflicts a Muslim except that Allah remits a sin from him because of it, even the prick he receives from a thorn.” (Reported by Al-Bukhari and Muslim)

Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the Pillars of Islam, Volume 1 – Creed and Prayer | Shaykh ‘Uthaymeen | Darussalam English Publications

Hardship and prosperity, obedience and sin – Sayings of the Salaf

It is reported that Wuhayb b. Al-Ward – Allâh have mercy on him – said:

Verily, when Allâh the Exalted wants to honor a servant of His (for his righteousness), He afflicts him with a reduced means of living, illness in his body and a fearful life (all of which expiate his sins). Until death comes upon him, and he still has some sins, death is made hard upon him because of them, causing him to meet Allâh with no sins against him.

And when a person is of little value to Allâh (because of his disobedience), He makes his body healthy, broadens his means of living and makes him feel safe (the rewards for any good deeds he did are exhausted). Until death comes upon him, and he still has some good deeds, the experience of death is lightened for him because of them, and he meets Allâh with nothing.

Abu Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm article 2865.

https://www.sayingsofthesalaf.net/hardship-and-prosperity-obedience-and-sin/

Where do you stand? – Shaykh al Islaam Ibn al Qayyim

Oh you of little resolve! Where do you stand upon this path?

Aadam found it difficult and Nuh lamented because of it, while Allaah’s Khaleel Ibraaheem was thrown into a pit of fire due to it. Isma’eel was laid upon his side ready to be sacrificed for its sake, and while upon it Yusuf was sold for a cheap price and then falsely cast into prison for many years. Zakariyah was sawed in half, and Yahya was slaughtered due to it. Ayyub suffered great distress, while Dawood cried copiously, and ‘Isaa cured the wretched poor of their diseases and walked with wild beasts due to it. And how many, how many forms of difficulty and hardship did the Messenger Muhammad face while proceeding upon it – yet you live through amusements and distractions!

Shaykh al Islaam Ibn Qayyim in his work al-Fawaaid, page 41

The Supplication for When Things Become Difficult for a Person – Silsilah Ahadeeth As-Saheehah

The Supplication for When Things Become Difficult for a Person

2886 – From Anas that The Messenger of Allaah (sallAllaahu alayhi wa sallam) said:

اللّهُمَّ لا سَهْلَ إِلاّ ما جَعَلتَهُ سَهلاً، وَأَنْتَ تَجْعَلُ الْحَزَنَ إِذا شِئْتَ سَهْلاً

Allaahumma laa sahla ‘illaa ma ja’altahu sahlan, wa ‘Anta taj’alul-hazna ‘ithaa shi’ta sahlan

‘O Allaah there is nothing that is easy except that You made it easy, and You can make this difficulty easy if You so wish to’

Collected by Ibn Hibban in ‘Saheeh’, Ibn Sunni, and ad-Deeya in ‘al-Mukhtar’ and shaykh Albani declared it Saheeh upon the conditions of Muslim.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.6 hadeeth nos. 2886 p.902]

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

Man is fickle when Ease comes to Him after Difficulty – Tafsir Ibn Kathir

Surah No.41 :(Fussilat)

(49. Man does not get tired of asking for good; but if an evil touches him, then he gives up all hope and is lost in despair.) (50. And truly, if We give him a taste of mercy from Us, after some adversity has touched him, he is sure to say: “This is due to my (merit); I think not that the Hour will be established. But if I am brought back to my Lord, surely there will be for me the best with Him. “Then, We verily will show to the disbelievers what they have done, and We shall make them taste a severe torment.) (51. And when We show favor to man, he turns away and becomes arrogant; but when evil touches him, then he has recourse to long supplications.)

Allah tells us that man never gets bored of asking his Lord for good things, such as wealth, physical health, etc., but if evil touches him — i.e., trials and difficulties or poverty —

(then he gives up all hope and is lost in despair.), i.e., he thinks that he will never experience anything good again.

(And truly, if We give him a taste of mercy from Us, after some adversity has touched him, he is sure to say: “This is due to my (merit)…”) means, if something good happens to him or some provision comes to him after a period of difficulty, he says, `this is because of me, because I deserve this from my Lord.’

(I think not that the Hour will be established.) means, he does not believe that the Hour will come. So when he is given some blessing, he becomes careless, arrogant and ungrateful, as Allah says:

(Nay! Verily, man does transgress. Because he considers himself self-sufficient.) (96:6)

(But if I am brought back to my Lord, surely there will be for me the best with Him.) means, `if there is a Hereafter after all, then my Lord will be generous and kind to me just as He was in this world.’ So he expects Allah to do him favors in spite of his bad deeds and lack of certain faith. Allah says:

(Then, We verily will show to the disbelievers what they have done, and We shall make them taste a severe torment.) Thus Allah threatens punishment and vengeance to those whose conduct and belief is like that.

(And when We show favor to man, he turns away and becomes arrogant;) means, he turns away from doing acts of obedience and is too proud to obey the commands of Allah. This is like the Ayah:

(But ﴿Fir`awn﴾ turned away along with his hosts) (51:39).

(but when evil touches him,) means, difficulties,

(then he has recourse to long supplications.) means, he asks at length for one thing. Long supplications are those which are long on words and short on meaning. The opposite is concise speech which is brief but full of meaning. And Allah says:

(And when harm touches man, he invokes Us, lying on his side, or sitting or standing. But when We have removed his harm from him, he passes on as if he had never invoked Us for a harm that touched him!) (10:12)

Source : Quran : Tafsir Ibn Kathir :  Surah No.41 :(Fussilat)

Is clinging to the religion a cause of affliction? – Imam Ibn Baaz

Source : Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997 – Everyday Issues

[Q]: There was a person in our city who was very firm in practicing the Religion, and was later afflicted with an illness. Some of the people started saying to him that the cause of him being afflicted with this illness is because of his adhering to the Religion. Being affected with this type of talk, the person then shaved off his beard and he neglected his Prayers. So is it permissible to say that the cause of his affliction was due to him clinging to the commandments of the Religion? And the one who says such a thing, is he considered a kaafir (disbeliever) because of such a saying?

[A]: ”Clinging on to the Religion is not a cause for his illness. Rather, it is a cause for every good, both in this life and in the Hereafter. And it is not permissible for any Muslim, that when some foolish and ignorant people utter words such as this, to give them any weight. Nor is it permissible to shave one’s beard or shorten it, or to neglect guarding the five obligatory Prayers in congregation. Rather, it is obligatory for such a person to remain steadfast upon the truth, and to keep away from all that Allaah has prohibited, and to beware of all that which angers Allaah and incurs His punishment – by obeying Allaah and His Messenger sallallaahu ‘alayhi wa sallam, Allaah – the One free from all defects said: “Whosoever obeys Allaah and His Messenger will be admitted into Gardens of Paradise, beneath which rivers flow, to dwell therein forever. That will be the greatest achievement. But whosoever disobeys Allaah and His Messenger and oversteps His limits, Allaah will cast him in the Fire, to abide therein; and he shall have a humiliating punishment.” [Soorah an-Nisaa 4:13-14]. And Allaah – the Mighty and Majestic – said: “Whosoever has taqwaa (piety, fear and obedience) of Allaah, He will make a way out for him. And He will provide for him from places he could never imagine.” [Soorah at-Talaaq 65:2-3]. And He – the Most Perfect – said: “Whosoever has taqwaa of Allaah, He will make his affair easy for him,” [Soorah at-Talaaq 65:4]. And the verses with this meaning are plentiful.

As for the person who says that the cause for such affliction is due to being firm and steadfast upon the Religion – then such a person is ignorant. It is obligatory to censure such a person and to know that clinging to the Religion does not bring about anything except good. As for what occurs to a Muslim by way of a calamity that he dislikes, then this is a form of expiating his evil actions and a forgiveness for his sins. As regards to the issue of takfeer (declaring a Muslim to be a kaafir, a disbeliever) upon this person, then this requires detail, and is known from the chapters concerning the judgement upon a murtad (apostate) – which can be found in the books of Islaamic jurisprudence and understanding. And with Allaah is the power and ability.”1

1. Al-Fataawaa (1/32-33).

Istirja (Inna Lillahi wa Inna Ilahi Raaji’oon) – Tafseer Ibn Katheer

Tafseer Ibn Katheer – Suratul Baqarah [Surah No.2]

(155. And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient).)
(156. Who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.”)
(157. They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones.)

Allah informs us that He tests and tries His servants, just as He said in another Ayah:

(And surely, We shall try you till We test those who strive hard (for the cause of Allah) and As-Sabirin (the patient), and We shall test your facts (i.e., the one who is a liar, and the one who is truthful).) (47:31)

Hence, He tests them with the bounty sometimes and sometimes with the afflictions of fear and hunger. Allah said in another Ayah:

(So Allah made it taste extreme of hunger (famine) and fear.) (16:112)

The frightened and the hungry persons show the effects of the affliction outwardly and this is why Allah has used here the word `Libas’ (cover or clothes) of fear and hunger. In the Ayat above, Allah used the words:

(with something of fear, hunger,) meaning, a little of each. Then (Allah said),

(loss of wealth,) meaning, some of the wealth will be destroyed,

(lives) meaning, losing friends, relatives and loved ones to death,

(and fruits,) meaning, the gardens and the farms will not produce the usual or expected amounts. This is why Allah said next:

(but give glad tidings to As-Sabirin (the patient).)

He then explained whom He meant by `the patient’ whom He praised:

(Who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.”) meaning, those who recite this statement to comfort themselves in the face of their loss, know that they belong to Allah and that He does what He wills with His servants. They also know that nothing and no deed, even if it was the weight of an atom, will be lost with Allah on the Day of Resurrection. These facts thus compel them to admit that they are Allah’s servants and that their return will be to Him in the Hereafter.

This is why Allah said:

(They are those on whom are the Salawat (i. e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy,) meaning, Allah’s praise and mercy will be with them. Sa`id bin Jubayr added, “Meaning, safety from the torment.”

(and it is they who are the guided ones.) `Umar bin Al-Khattab commented: “What righteous things, and what a great heights.

(They are those on whom are the Salawat from their Lord, and (they are those who) receive His mercy) are the two righteous things.

(and it is they who are the guided ones) are the heights.”

The heights means more rewards, and these people will be awarded their rewards and more.

There are several Ahadith that mention the rewards of admitting that the return is to Allah by saying:(“Truly, to Allah we belong and truly, to Him we shall return.”) when afflictions strike.

For instance, Imam Ahmad reported that Umm Salamah narrated:

Once, Abu Salamah came back after he was with Allah’s Messenger and said: I heard Allah’s Messenger recite a statement that made me delighted. He said:(No Muslim is struck with an affliction and then says Istirja` when the affliction strikes, and then says: `O Allah! Reward me for my loss and give me what is better than it,’ but Allah will do just that.) Umm Salamah said: So I memorized these words. When Abu Salamah died I said Istirja` and said: “O Allah! Compensate me for my loss and give me what is better than it.” I then thought about it and said, “Who is better than Abu Salamah” When my `Iddah (the period of time before the widow or divorced woman can remarry) finished, Allah’s Messenger asked for permission to see me while I was dyeing a skin that I had. I washed my hands, gave him permission to enter and handed him a pillow, and he sat on it.

He then asked me for marriage and when he finished his speech, I said, “O Messenger of Allah! It is not because I do not want you, but I am very jealous and I fear that you might experience some wrong mannerism from me for which Allah would punish me. I am old and have children.” He said: (As for the jealousy that you mentioned, Allah the Exalted will remove it from you. As for your being old as you mentioned, I have suffered what you have suffered. And for your having children, they are my children too.) She said, “I have surrendered to Allah’s Messenger.” Allah’s Messenger married her and Umm Salamah said later, “Allah compensated me with who is better than Abu Salamah: Allah’s Messenger .’ [ Muslim reported a shorter version of this Hadith]

Source : Quran : Tafsir Ibn Kathir : Surah No.2

When Does a Slave Know that a Trial is a Test or a Punishment? – Imam Ibn Baz

Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz. Translated by Abbas Abu Yahya [Taken from : binbaz.org.sa via Sahab.net]

Question:

If a person is put to trial with a sickness or an evil affliction physically or with his wealth, how does he know that this trial is a test or Anger from Allaah?

Answer:

Allaah Azza Wa Jal tests His slaves in prosperity and adversity, in hardship and ease. He sometimes tests them with these things to raise their grade and to enhance the status of those people and to double their good deeds. Like what Allaah did for the Prophets and Messengers – alayhim as-Salaat wa as-Salaam, as well as the righteous people from the worshippers of Allaah.

Like the Prophet – sallAllaahu alayhi wa sallam – said: the most severely of the people to be trialed are the Prophets, then those who are next in grade, then the next.

Sometimes Allaah does this due to the sins and transgression of the people, so that the punishment can be hurried.

Like Allaah Subhanahu said:

<< And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. >>

So, what is general for humans is that they are deficient, and they do not observe all the obligatory duties. Therefore, what afflicts them is due to their sins and shortcomings with regard to Allaah’s commands.

For this reason, if someone from the righteous slaves of Allaah is afflicted with some disease or something similar, then this is from the type of trials for the Prophets and Messengers, raising of their grades and increase of reward, to be an example for others, in having patience and contentment.

So briefly, it could be a test to raise grades and to make the reward greater, like Allaah does for some of the righteous people. It could be expiation for evil deeds, as is mentioned in the saying of Allaah Ta’ala:

<< whosoever works evil, will have the recompense thereof >>

Also the saying of the Prophet – sallAllaahu alayhi wa sallam –: A Muslim is not afflicted with distress, nor sorrow, nor disease nor hardship, nor sadness nor any harm except that Allaah expiates from his sins even by a thorn that pricks him.

The saying of the Prophet – sallAllaahu alayhi wa sallam – whom so ever Allaah intends good for, Allaah compels him with a trial. It could be that this is a punishment which has been hastened due to transgression by the slave and him not having hastened in repenting as is mentioned in the hadeeth of the Messenger – sallAllaahu alayhi wa sallam – that he said:

‘If Allaah intends good for His slave then He hastens his punishment in this world, and if Allaah prescribes evil for His slave, then Allaah holds back his sins until He recompenses them for him on the Day of Judgment.’

[ Narrated by Tirmidhi & he declared it hasan]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his Companions and all those who follow his guidance.