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الفتح الربانی
Fath al-Rabbani
يوم الحسابThe Day of Reckoning
مَا جَاءَ فِي الْقِصَاصِ يَوْمَ الْقِيَامَةِ وَرَةِ الظَّالِمِ إِلَى أهْلِهَاWhat has come regarding retribution on the Day of Resurrection and the return of rights to their owners
Hadith 13167
اُردوEn
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ ”هَلْ تَدْرُونَ مَنِ الْمُفْلِسُ“ قَالَ الْمُفْلِسُ فِينَا يَا رَسُولَ اللَّهِ مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ قَالَ ”إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي مَنْ يَأْتِي يَوْمَ الْقِيَامَةِ بِصِيَامٍ وَصَلَاةٍ وَزَكَاةٍ وَيَأْتِي قَدْ شَتَمَ عِرْضَ هَذَا وَقَذَفَ هَذَا وَأَكَلَ مَالَ هَذَا فَيَقْعُدُ فَيَقْتَصُّ هَذَا مِنْ حَسَنَاتِهِ وَهَذَا مِنْ حَسَنَاتِهِ فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يَقْضِيَ مَا عَلَيْهِ مِنَ الْخَطَايَا أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّارِ“
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him and his family) asked: Do you know who is bankrupt? They said: O Messenger of Allah! Among us, a bankrupt person is one who has neither dirhams nor worldly possessions. The Prophet (peace and blessings be upon him and his family) said: The bankrupt of my Ummah is the one who will come on the Day of Judgment with prayers, fasts, and zakat, but along with that, he will have usurped someone's honor, slandered someone, and consumed someone's wealth. Such a person will be sitting, and a wronged person will come and take his good deeds as retribution, then another will come and take his good deeds as compensation. If his good deeds finish before the recompense for his injustices is complete, then the sins of the wronged will be placed upon him, and eventually, he will be thrown into Hell.
Brief Explanation
Benefits: … (1) From the ahadith of this section, it is understood that on the Day of Judgment, the oppressed will be given their rights and recompense from the oppressors, even to the extent that animals, though they are not legally accountable (ghayr mukallaf), if a horned animal wronged a hornless one by butting it, then the oppressed animal will be given retribution from the oppressor animal.
(2) Goats butt each other. The Messenger of Allah sallallahu alayhi wa sallam said that Allah Ta'ala knows best why they butt each other. From this, it is understood that the Messenger of Allah sallallahu alayhi wa sallam is not the knower of the unseen (alim al-ghayb).
(3) From the hadith of this section, it is understood how eager the noble Companions (Sahabah) were to hear hadith, such that merely to hear a single hadith, Jabir radi Allahu anhu bought a camel and traveled for a month to the land of Sham, and according to the narration of Tabarani, to Egypt, and there directly heard the hadith from Abdullah bin Unais radi Allahu anhu.
(4) It is also understood that embracing (mu‘anaqah) upon meeting is recommended (mustahabb), as Jabir radi Allahu anhu and Abdullah radi Allahu anhu embraced each other.
(5) It is also understood that on the Day of Judgment, people will be raised in a naked state, uncircumcised, and empty-handed. They will have neither dirham nor dinar, nor any wealth or property with them.
(6) It is also understood that until everyone is given their rights, people will not be able to enter Paradise or Hell.
(7) It is also understood that the bankrupt (muflis) of this ummah is not the one who has no dirham or dinar, but the true bankrupt is the one who performed many good deeds but also violated the rights of others. On the Day of Judgment, his good deeds will be given to the oppressed to fulfill their rights, until his good deeds are exhausted, and then the sins of the oppressed will be placed upon him, and then he will be cast into Hell. The true bankrupt of this ummah is this person.
(8) It is also understood from this that on the Day of Judgment, no one will be wronged, and everyone will receive their due right.
It is apparent from the hadith that although they had already heard the hadith, their eagerness was such that they wished to hear the hadith directly from the person (Abdullah bin Unais, the Companion) who had heard it directly from the Prophet sallallahu alayhi wa sallam, without any intermediary. In the terminology of hadith methodology, they traveled to obtain a higher chain of transmission (sanad ‘aliyy). This is an even greater proof of their eagerness to hear hadith. (Abdullah Rafiq)
(2) Goats butt each other. The Messenger of Allah sallallahu alayhi wa sallam said that Allah Ta'ala knows best why they butt each other. From this, it is understood that the Messenger of Allah sallallahu alayhi wa sallam is not the knower of the unseen (alim al-ghayb).
(3) From the hadith of this section, it is understood how eager the noble Companions (Sahabah) were to hear hadith, such that merely to hear a single hadith, Jabir radi Allahu anhu bought a camel and traveled for a month to the land of Sham, and according to the narration of Tabarani, to Egypt, and there directly heard the hadith from Abdullah bin Unais radi Allahu anhu.
(4) It is also understood that embracing (mu‘anaqah) upon meeting is recommended (mustahabb), as Jabir radi Allahu anhu and Abdullah radi Allahu anhu embraced each other.
(5) It is also understood that on the Day of Judgment, people will be raised in a naked state, uncircumcised, and empty-handed. They will have neither dirham nor dinar, nor any wealth or property with them.
(6) It is also understood that until everyone is given their rights, people will not be able to enter Paradise or Hell.
(7) It is also understood that the bankrupt (muflis) of this ummah is not the one who has no dirham or dinar, but the true bankrupt is the one who performed many good deeds but also violated the rights of others. On the Day of Judgment, his good deeds will be given to the oppressed to fulfill their rights, until his good deeds are exhausted, and then the sins of the oppressed will be placed upon him, and then he will be cast into Hell. The true bankrupt of this ummah is this person.
(8) It is also understood from this that on the Day of Judgment, no one will be wronged, and everyone will receive their due right.
It is apparent from the hadith that although they had already heard the hadith, their eagerness was such that they wished to hear the hadith directly from the person (Abdullah bin Unais, the Companion) who had heard it directly from the Prophet sallallahu alayhi wa sallam, without any intermediary. In the terminology of hadith methodology, they traveled to obtain a higher chain of transmission (sanad ‘aliyy). This is an even greater proof of their eagerness to hear hadith. (Abdullah Rafiq)
