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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
مَارُوِيَ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ فِي ذَلِكَWhat was narrated from Abu Hurayrah (may Allah be pleased with him) regarding that
Hadith 12889
اُردوEn
وَعَنْهُ أَيْضًا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ ”لَا تَقُومُ السَّاعَةُ حَتَّى يَمُرَّ الرَّجُلُ بِقَبْرِ الرَّجُلِ فَيَقُولَ يَا لَيْتَنِي مَكَانَهُ مَا بِهِ حُبُّ لِقَاءِ اللَّهِ عَزَّ وَجَلَّ“
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: The Hour will not be established until such conditions arise that a man will pass by a grave and say: Would that I were in his place. This will not be due to longing to meet Allah, but because of the severity of the circumstances.
Brief Explanation
Benefits: … In the present era, some people are surrounded by such trials that they are seen wishing for death. Prosperous people cannot comprehend the extent of their trials. Shaykh al-Albani rahimahullah said: The meaning of this hadith is that a person will wish for death not in order to attain closeness to Allah Almighty and to meet Him, but rather due to worldly trials and tribulations. However, this hadith does indicate that it is permissible to wish for death for the sake of religion. As for the issue of the blessed hadith: ((لَا یَتَمَنَّیَنَّ اَحَدُکُمْ اَلْمَوْتَ لِضُرٍّ نَزَلَ بِہِ …)) … No one among you should wish for death due to any hardship that has befallen him … . This situation is specific to worldly matters.
Hafiz Ibn Hajar said: According to a group among the Salaf, it is established to wish for death at the time of corruption in religion; this supports the aforementioned hadith of Sayyiduna Abu Hurayrah radi Allahu anhu.
Imam Nawawi said: At such a time, wishing for death is not disliked (makruh), because many of the righteous predecessors (salaf salihin) have done so, as did Sayyiduna Umar ibn al-Khattab radi Allahu anhu … (Sahihah: 578)
The claim of Shaykh al-Albani is confirmed by the wording of the narration in Sahih Muslim: ((وَالَّذِیْ نَفْسِیْ بِیَدِہِ! لَاتَذْھَبُ الدُّنْیَا حَتّٰی یَمُرَّ الرَّجُلُ عَلَی الْقَبْرِ فَیَتَمَرَّغُ عَلَیْہِ، وَیَقُوْلُ: یَا لَیْتَنِیْ کُنْتُ مَکَانَ صَاحِبِ ھٰذَا الْقَبْرِ وَلَیْسَ بِہِ الدِّیْنُ اِلَّا الْبَلَائَ)) … By the One in Whose hand is my soul! The world will not end until it will happen that a man will pass by a grave, will roll himself over it, and will say: Alas! Would that I were in the place of the occupant of this grave. His wishing for death will not be due to religion, but rather because of trials.
Hafiz Ibn Hajar said: According to a group among the Salaf, it is established to wish for death at the time of corruption in religion; this supports the aforementioned hadith of Sayyiduna Abu Hurayrah radi Allahu anhu.
Imam Nawawi said: At such a time, wishing for death is not disliked (makruh), because many of the righteous predecessors (salaf salihin) have done so, as did Sayyiduna Umar ibn al-Khattab radi Allahu anhu … (Sahihah: 578)
The claim of Shaykh al-Albani is confirmed by the wording of the narration in Sahih Muslim: ((وَالَّذِیْ نَفْسِیْ بِیَدِہِ! لَاتَذْھَبُ الدُّنْیَا حَتّٰی یَمُرَّ الرَّجُلُ عَلَی الْقَبْرِ فَیَتَمَرَّغُ عَلَیْہِ، وَیَقُوْلُ: یَا لَیْتَنِیْ کُنْتُ مَکَانَ صَاحِبِ ھٰذَا الْقَبْرِ وَلَیْسَ بِہِ الدِّیْنُ اِلَّا الْبَلَائَ)) … By the One in Whose hand is my soul! The world will not end until it will happen that a man will pass by a grave, will roll himself over it, and will say: Alas! Would that I were in the place of the occupant of this grave. His wishing for death will not be due to religion, but rather because of trials.
