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الفتح الربانی
Fath al-Rabbani
بيان القيامة وأحوال الآخرة والفتن والعلامات التى تسبقهاExplanation of the Day of Resurrection, Conditions of the Hereafter, and the Trials and Signs that Precede It
فتَنْ مُسَمَّاةٍ يَتْلُو بَعْضُهَا بَعْضًا إِلَى قِيَامِ السَّاعَةِNamed tribulations, each following the other until the Hour
Hadith 12841
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ حَدَّثَنِي أَبِي ثَنَا عَبْدُ الرَّزَّاقِ أَنَا مَعْمَرٌ عَنْ قَتَادَةَ عَنْ نَصْرِ بْنِ عَاصِمٍ اللَّيْثِيِّ عَنْ خَالِدِ بْنِ خَالِدِ الْيَشْكُرِيِّ قَالَ خَرَجْتُ زَمَانَ فُتِحَتْ تُسْتَرُ حَتَّى قَدِمْتُ الْكُوفَةَ فَدَخَلْتُ الْمَسْجِدَ فَإِذَا أَنَا بِحَلْقَةٍ فِيهَا رَجُلٌ صَدَعٌ مِنَ الرِّجَالِ حَسَنَ الثَّغْرِ يُعْرَفُ فِيهِ أَنَّهُ مِنْ رِجَالِ أَهْلِ الْحِجَازِ قَالَ فَقُلْتُ مَنِ الرَّجُلُ فَقَالَ الْقَوْمُ أَوَمَا تَعْرِفُهُ فَقُلْتُ لَا فَقَالُوا هَذَا حُذَيْفَةُ بْنُ الْيَمَانِ رَضِيَ اللَّهُ عَنْهُ صَاحِبُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ فَقَعَدْتُ وَحَدَّثَ الْقَوْمَ فَقَالَ إِنَّ النَّاسَ كَانُوا يَسْأَلُونَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَنِ الْخَيْرِ وَكُنْتُ أَسْأَلُهُ عَنِ الشَّرِّ فَأَنْكَرَ ذَلِكَ الْقَوْمُ عَلَيْهِ فَقَالَ لَهُمْ إِنِّي سَأُخْبِرُكُمْ بِمَا أَنْكَرْتُمْ مِنْ ذَلِكَ جَاءَ الْإِسْلَامُ حِينَ جَاءَ فَجَاءَ أَمْرٌ لَيْسَ كَأَمْرِ الْجَاهِلِيَّةِ وَكُنْتُ قَدْ أُعْطِيتُ فِي الْقُرْآنِ فَهْمًا فَكَانَ رِجَالٌ يَجِيئُونَ فَيَسْأَلُونَ عَنِ الْخَيْرِ فَكُنْتُ أَسْأَلُهُ عَنِ الشَّرِّ فَقُلْتُ يَا رَسُولَ اللَّهِ أَيَكُونُ بَعْدَ هَذَا الْخَيْرِ شَرٌّ كَمَا كَانَ قَبْلَهُ شَرٌّ فَقَالَ ”نَعَمْ“ قَالَ قُلْتُ فَمَا الْعِصْمَةُ يَا رَسُولَ اللَّهِ قَالَ ”السَّيْفُ“ قَالَ قُلْتُ وَهَلْ بَعْدَ هَذَا السَّيْفِ بَقِيَّةٌ قَالَ ”نَعَمْ تَكُونُ إِمَارَةٌ عَلَى أَقْذَاءٍ وَهُدْنَةٌ عَلَى دَخَنٍ“ قَالَ قُلْتُ ثُمَّ مَاذَا قَالَ ”ثُمَّ تَنْشَأُ دُعَاةُ الضَّلَالَةِ فَإِنْ كَانَ لِلَّهِ يَوْمَئِذٍ فِي الْأَرْضِ خَلِيفَةٌ جَلَدَ ظَهْرَكَ وَأَخَذَ مَالَكَ فَالْزَمْهُ وَإِلَّا فَمُتْ وَأَنْتَ عَاضٌّ عَلَى جَذْلِ شَجَرَةٍ“ قَالَ قُلْتُ ثُمَّ مَاذَا قَالَ ”يَخْرُجُ الدَّجَّالُ بَعْدَ ذَلِكَ مَعَهُ نَهْرٌ وَنَارٌ مَنْ وَقَعَ فِي نَارِهِ وَجَبَ أَجْرُهُ وَحَطَّ وَزْرُهُ وَمَنْ وَقَعَ فِي نَهْرِهِ وَجَبَ وَزْرُهُ وَحَطَّ أَجْرُهُ“ قَالَ قُلْتُ ثُمَّ مَاذَا قَالَ ”ثُمَّ تُنْتَجُ الْمَهْرُ فَلَا يُرْكَبُ حَتَّى تَقُومَ السَّاعَةُ“ الصَّدَعُ مِنَ الرِّجَالِ الضَّرْبُ وَقَوْلُهُ فَمَا الْعِصْمَةُ مِنْهُ قَالَ السَّيْفُ كَانَ قَتَادَةُ يَضَعُهُ عَلَى الرِّدَّةِ الَّتِي كَانَتْ فِي زَمَنِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ وَقَوْلُهُ إِمَارَةٌ عَلَى أَقْذَاءٍ وَهُدْنَةٍ يَقُولُ صُلْحٌ وَقَوْلُهُ عَلَى دَخَنٍ يَقُولُ عَلَى ضَغَائِنَ قِيلَ لِعَبْدِ الرَّزَّاقِ مِمَّنْ التَّفْسِيرُ قَالَ عَنْ قَتَادَةَ زَعَمَ وَفِي رِوَايَةٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ ”مَا هُدْنَةٌ عَلَى دَخَنٍ“ قَالَ ”قُلُوبٌ لَا تَعُودُ عَلَى مَا كَانَتْ“
Khalid bin Khalid Yashkari says: When Tustar was conquered, I went to Kufa during those days. I entered a mosque and saw that people were sitting there in a circle. Among them was a slender man, whose front teeth or mouth was very beautiful; it seemed as if he was from Hijaz. I asked: Who is this gentleman? The people said: Do you not know him? I said: No. They told me that he is the companion of the Messenger of Allah, Sayyiduna Hudhayfah bin Yaman (may Allah be pleased with him). Hearing this, I also sat down. He continued talking to the people. He also stated that people used to ask the Messenger of Allah (peace and blessings be upon him) about good, but I used to ask him about evil. People were surprised at this, but he said: The thing at which you are surprised, I will explain to you. When Islam came, such an environment was created that was different from the era of ignorance, while I had a considerable understanding of the Qur’an. People used to come and ask the Messenger of Allah (peace and blessings be upon him) about good, but I used to ask about evil. I said: O Messenger of Allah! Will there be an era of evil (and tribulations) after this good (i.e., guidance and Islam), just as there was before? He (peace and blessings be upon him) said: Yes. I said: What will be the way to avoid it? He (peace and blessings be upon him) said: The sword. I said: After the sword has been used, will any part of Islam remain? He (peace and blessings be upon him) said: Yes, but there will be internal fighting and outward peace. After that, callers to misguidance and deviation will appear openly. If in those days you see a caliph, then adhere to him, even if he harms your body and seizes your wealth; otherwise, die in such a state that you are clinging to the trunk of a tree. I said: Then what will happen? He (peace and blessings be upon him) said: Then the Dajjal will appear; he will have a river of water and also fire. Whoever enters his fire, for him there will be a definite reward (and salvation) with Allah, and all his sins will be forgiven. But whoever enters his river, he will be sinful and all his reward and merit will be lost. I said: What will happen after that? He (peace and blessings be upon him) said: After that, the Hour (Day of Judgment) will come so quickly that the mare which gives birth in those days will not have been ridden yet when the Hour will be established. "Al-Sada'u min al-rijal" means "al-darb," that is, a man with little flesh. The question of Sayyiduna Hudhayfah (may Allah be pleased with him) about what will be the way to avoid this tribulation, and the answer of the Prophet (peace and blessings be upon him) that it will be the sword, Imam Qatadah interpreted this as referring to the apostasy that occurred during the era of Sayyiduna Abu Bakr (may Allah be pleased with him). "Imarah 'ala aqdha'in wa hudnah" means peace, and "al-dakhan" means inner hatred and impurity. When the narrator of the hadith, 'Abd al-Razzaq, was asked who explained these words, he said that Imam Qatadah did.
Brief Explanation
Benefits: … As-Sayf: Through the sword, chastity and honor will be protected.
Baqiyyah: That is, when we fight them, will Islam remain after this battle?
Aqdha’: Ibn Athir says: "Qadha" is the plural of "al-qadhi," and "al-qadhi" is the plural of "aqdha’." In language, it refers to the dirt, straw, or filth that falls into the eye or into water. In the hadith, the meaning of this word is that outwardly the Muslims will be united, but in their hearts there will be corruption and malice.
Dakhan: According to Qatadah’s opinion, this refers to malice. In one version mentioned in the text, its explanation is given as: people's hearts will not return to those noble qualities with which they were previously characterized.
Jadhl: That piece of wood which is fixed for the purpose that camels may scratch themselves against it.
Important Benefit: … Hafiz Ibn Hajar says that Tabari has stated: In this hadith, it is also clarified that when the Muslims do not have a single ruler or caliph and they have split into various sects, then one should not follow any specific sect and should separate from all groups, provided that there is no fear of harm in doing so. This is the most appropriate way to reconcile and combine the various hadiths on this subject.
Baqiyyah: That is, when we fight them, will Islam remain after this battle?
Aqdha’: Ibn Athir says: "Qadha" is the plural of "al-qadhi," and "al-qadhi" is the plural of "aqdha’." In language, it refers to the dirt, straw, or filth that falls into the eye or into water. In the hadith, the meaning of this word is that outwardly the Muslims will be united, but in their hearts there will be corruption and malice.
Dakhan: According to Qatadah’s opinion, this refers to malice. In one version mentioned in the text, its explanation is given as: people's hearts will not return to those noble qualities with which they were previously characterized.
Jadhl: That piece of wood which is fixed for the purpose that camels may scratch themselves against it.
Important Benefit: … Hafiz Ibn Hajar says that Tabari has stated: In this hadith, it is also clarified that when the Muslims do not have a single ruler or caliph and they have split into various sects, then one should not follow any specific sect and should separate from all groups, provided that there is no fear of harm in doing so. This is the most appropriate way to reconcile and combine the various hadiths on this subject.
