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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
فِتَنْ عَامَّةٌ وَأُمُورٌ هَامَّةٌ لَا تَقُوْمُ السَّاعَةُ إِلَّا بَعْدَ حُصُولِهاGeneral tribulations and important matters; the Hour will not come until they occur
Hadith 12871
اُردوEn
عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ: ”سَيَكُونُ فِي آخِرِ أُمَّتِي رِجَالٌ يَرْكَبُونَ عَلَى سُرُوجٍ كَأَشْبَاهِ الرِّحَالِ، يَنْزِلُونَ عَلَى أَبْوَابِ الْمَسَاجِدِ، نِسَاؤُهُمْ كَاسِيَاتٌ عَارِيَاتٌ، عَلَى رُؤُوسِهِنَّ كَأَسْنِمَةِ الْبُخْتِ الْعِجَافِ، اِلْعَنُوهُنَّ فَإِنَّهُنَّ مَلْعُونَاتٌ، لَوْ كَانَتْ وَرَاءَكُمْ أُمَّةٌ مِنَ الْأُمَمِ لَخَدَمَهُنَّ نِسَاؤُكُمْ، كَمَا خَدَمَكُمْ نِسَاءُ الْأُمَمِ قَبْلَكُمْ“
Sayyiduna Abdullah bin Amr bin al-As (may Allah be pleased with him) narrates that I heard the Messenger of Allah (peace and blessings be upon him) say: In the last era of my Ummah, people will ride on saddles resembling camel-litters; they will dismount at the doors of mosques; their women will be clothed yet naked; their heads will be like the humps of weak Bactrian camels. Such women are accursed; curse them. If there were to be another Ummah after you, your women would serve them just as the women of previous nations served you.
Brief Explanation
Benefits: … SubhanAllah! Just as the Prophet sallallahu alayhi wa sallam made a prophecy, so it is happening exactly as foretold.
A woman being naked or semi-naked despite wearing clothes seems to be a distinctive feature of this era. In markets, parks, educational institutions, mosques that have become places of sightseeing, and on occasions of weddings, this evil has become so widespread that shamelessness has reached its peak. Whatever deficiency remained, the media has completed it. On top of this, the heads of families have become so insensitive that they are not even willing to acknowledge this as an evil.
As for the issue of coming to mosques riding in vehicles, from the perspective of the Shari’ah, there is allowance for this to some extent, but what is the intent of the Prophet sallallahu alayhi wa sallam in this hadith? The answer will be given in the following words of Shaykh al-Albani rahimahullah.
Shaykh al-Albani rahimahullah writes: In (Fawa’id al-Mukhlis) the word is “al-rihal,” whereas in (Musnad al-Imam Ahmad) and (al-Mawarid) it is “al-rijal.” While explaining this narration, Shaykh Ahmad Abd al-Rahman Banna said in (al-Fath al-Rabbani: 17/301): (Those who let their women go unveiled) are certainly human beings in form, but in reality, they are not men, because a man who is complete both physically and morally does not allow his women to wear such clothing by which their bodies are not covered.
However, he was not aware of the problem about which Shaykh Ahmad Shakir rahimahullah commented in his footnote on Musnad Ahmad: (If we accept the narration containing the word “al-rijal” as correct,) then the words of this blessed hadith, “In the last times of my Ummah, people will ride on steps like people…” create a problem, and that is that likening men to men is far-fetched, and there is forced interpretation in this. The wording in Imam Hakim’s narration is: ((There will be in the last part of this Ummah men who will ride on adorned mounts until they come to the doors of their mosques, their women will be clothed yet naked…)). That is: In the last times of my Ummah, people will ride on mounts adorned with silk and brocade, they will dismount at the doors of the mosques, their women will be naked despite wearing clothes… And in the wording narrated by Tabarani as mentioned in (Majma’ al-Zawa’id): ((There will be in my Ummah men who will make their women ride on saddles like men.)). The editor of Majma’ al-Zawa’id, out of boldness or ignorance, changed the wording of this narration from “yurkabun” to “yarkab,” but in my view, the words “yurkabun nisa’ahum” are clear and evident.
In any case, the intended meaning of the blessed hadith is clear, and it has been proven in the present era; in fact, even before this era, there existed naked women who incurred the curse.
I (al-Albani) say: If Shaykh Ahmad Shakir had known of the narration with the word “al-rihal,” his problem would have been resolved, and the meaning would have been correct without any forced interpretation or explanation. In my view, for three reasons, the narration with these words is the preferred one.
This blessed hadith, in this respect, is a miracle of the Prophet sallallahu alayhi wa sallam, as his prophecy is visibly coming true. Nowadays, people really do ride in vehicles up to the doors of the mosques. On Fridays, so many cars and other vehicles gather that even though the road is wide, it becomes congested. A large number of these people either do not observe the other five prayers at all or are content to perform them at home. It is as if they consider the Friday prayer alone to be sufficient, and so on this occasion, their numbers are large. Because they reach the mosques by means of vehicles, they are deprived of the purpose and benefit of the prayer, and the situation of the wives and daughters of such people is also very clear.
Even more than this, another application of this blessed hadith is seen on the occasion of funeral prayers. Delicate-natured, luxury-loving, and comfort-proud people who neglect obligatory prayers ride in their vehicles behind the funeral. In fact, it has also been observed that when the body is taken out of the vehicle and placed in the mosque or the funeral ground, these people remain seated in their vehicles; however, when the time for burial comes, they join the funeral procession not out of worship or remembrance of the Hereafter, but out of hypocrisy, flattery, and sycophancy. It is only Allah from whom help should be sought.
In my view, this is the best way to interpret it; if it is correct, then it is from Allah, and if it is mistaken, then it is from myself. I ask Allah to forgive all my sins, whether committed knowingly or unknowingly. (Sahihah: 2683)
A woman being naked or semi-naked despite wearing clothes seems to be a distinctive feature of this era. In markets, parks, educational institutions, mosques that have become places of sightseeing, and on occasions of weddings, this evil has become so widespread that shamelessness has reached its peak. Whatever deficiency remained, the media has completed it. On top of this, the heads of families have become so insensitive that they are not even willing to acknowledge this as an evil.
As for the issue of coming to mosques riding in vehicles, from the perspective of the Shari’ah, there is allowance for this to some extent, but what is the intent of the Prophet sallallahu alayhi wa sallam in this hadith? The answer will be given in the following words of Shaykh al-Albani rahimahullah.
Shaykh al-Albani rahimahullah writes: In (Fawa’id al-Mukhlis) the word is “al-rihal,” whereas in (Musnad al-Imam Ahmad) and (al-Mawarid) it is “al-rijal.” While explaining this narration, Shaykh Ahmad Abd al-Rahman Banna said in (al-Fath al-Rabbani: 17/301): (Those who let their women go unveiled) are certainly human beings in form, but in reality, they are not men, because a man who is complete both physically and morally does not allow his women to wear such clothing by which their bodies are not covered.
However, he was not aware of the problem about which Shaykh Ahmad Shakir rahimahullah commented in his footnote on Musnad Ahmad: (If we accept the narration containing the word “al-rijal” as correct,) then the words of this blessed hadith, “In the last times of my Ummah, people will ride on steps like people…” create a problem, and that is that likening men to men is far-fetched, and there is forced interpretation in this. The wording in Imam Hakim’s narration is: ((There will be in the last part of this Ummah men who will ride on adorned mounts until they come to the doors of their mosques, their women will be clothed yet naked…)). That is: In the last times of my Ummah, people will ride on mounts adorned with silk and brocade, they will dismount at the doors of the mosques, their women will be naked despite wearing clothes… And in the wording narrated by Tabarani as mentioned in (Majma’ al-Zawa’id): ((There will be in my Ummah men who will make their women ride on saddles like men.)). The editor of Majma’ al-Zawa’id, out of boldness or ignorance, changed the wording of this narration from “yurkabun” to “yarkab,” but in my view, the words “yurkabun nisa’ahum” are clear and evident.
In any case, the intended meaning of the blessed hadith is clear, and it has been proven in the present era; in fact, even before this era, there existed naked women who incurred the curse.
I (al-Albani) say: If Shaykh Ahmad Shakir had known of the narration with the word “al-rihal,” his problem would have been resolved, and the meaning would have been correct without any forced interpretation or explanation. In my view, for three reasons, the narration with these words is the preferred one.
This blessed hadith, in this respect, is a miracle of the Prophet sallallahu alayhi wa sallam, as his prophecy is visibly coming true. Nowadays, people really do ride in vehicles up to the doors of the mosques. On Fridays, so many cars and other vehicles gather that even though the road is wide, it becomes congested. A large number of these people either do not observe the other five prayers at all or are content to perform them at home. It is as if they consider the Friday prayer alone to be sufficient, and so on this occasion, their numbers are large. Because they reach the mosques by means of vehicles, they are deprived of the purpose and benefit of the prayer, and the situation of the wives and daughters of such people is also very clear.
Even more than this, another application of this blessed hadith is seen on the occasion of funeral prayers. Delicate-natured, luxury-loving, and comfort-proud people who neglect obligatory prayers ride in their vehicles behind the funeral. In fact, it has also been observed that when the body is taken out of the vehicle and placed in the mosque or the funeral ground, these people remain seated in their vehicles; however, when the time for burial comes, they join the funeral procession not out of worship or remembrance of the Hereafter, but out of hypocrisy, flattery, and sycophancy. It is only Allah from whom help should be sought.
In my view, this is the best way to interpret it; if it is correct, then it is from Allah, and if it is mistaken, then it is from myself. I ask Allah to forgive all my sins, whether committed knowingly or unknowingly. (Sahihah: 2683)
