Bukhari

Benefits and Issues:
Relevance between the Chapter and the Hadith:
The relevance between the chapter and the hadith is as follows: In the chapter heading, it is mentioned that whoever dislikes Madinah, and the hadith presented under the chapter states that people will leave Madinah in a better condition, and that time will be such that only wild animals and beasts will inhabit Madinah. Therefore, the relevance is that before the Day of Judgment, people will abandon Madinah and render it desolate, and whoever leaves it will be included among “those who turn away” (man raghiba). This is where the connection between the chapter heading and the hadith lies. According to a hadith mentioned by Imam Malik rahimahullah, the Messenger of Allah sallallahu alayhi wa sallam said: “You will certainly leave Madinah in a good state until a time will come when a dog or a wolf will urinate on the pillars of the mosque or on the pulpit.” The Companions said: “O Messenger of Allah! Who will eat the fruits of Madinah at that time?” He sallallahu alayhi wa sallam replied: “The hungry animals—birds or beasts.” [رواه ملك فى ”الموطأ“ عن أبى هريرة رضى الله عنه فى كتاب الجامع، ص619]

Imam Nawawi rahimahullah says:
«المختار أن هذا الترك يكون فى آخر الزمان عند قيام الساعة .» [فتح الباري، ج5، ص79]
“(The desolation of Madinah) will be a time before the Day of Judgment.”

Imam Qurtubi rahimahullah says:
«الظاهر أن هذا الترك يكون فى آخر الزمان» “That is, the desolation of Madinah will occur in the last era.” [المفهم، ج3، ص501]

Therefore, the relevance between the chapter heading and the hadith is that people will render Madinah desolate until wild animals and beasts begin to inhabit it, and that time will be near the Day of Judgment. Thus, those who will render it desolate are mentioned in the chapter heading, and the desolation itself is mentioned in the hadith; this is where the connection between the chapter heading and the hadith lies.

Benefit:
The aforementioned hadith is found in Sahih al-Bukhari. Sayyiduna Abu Hurayrah radi Allahu anhu, who is the narrator of this hadith, relates the words: «يتركون المدينه على خير ماكانت» “People will leave Madinah when it is in its best condition.” When Abdullah ibn Umar radi Allahu anhu heard these words from him, he rejected these words and said that the words of the Prophet sallallahu alayhi wa sallam are: «اعمر ما كانت» “That is, when they leave Madinah, it will be very populated.” Because if he had said that when Madinah is abandoned, it will be in its best state, it would necessarily mean that this era would be that of the Prophet sallallahu alayhi wa sallam himself, since the best era was his. Abu Hurayrah radi Allahu anhu remembered this and said: «صدقت والذي نفسي بيده» “You have spoken the truth, by the One in Whose hand is my soul.” [تاريخ المدينة المنورة لابن شيبه، ج1، ص277 وسنده حسن]

Respected readers! This narration clearly refutes those who criticize the corpus of hadith, claiming that many errors occurred from the narrators in narrating by meaning (riwayah bil-ma’na). This is clear evidence for the correction of narrations by meaning. If one reflects, the words of Abu Hurayrah radi Allahu anhu could have been correct if “best condition” was taken to mean religious condition, but since the words of the hadith are general, both religious and worldly meanings are possible. Therefore, one Companion corrected the words of another Companion.

From this clear evidence, it is apparent that the Companions radi Allahu anhum were extremely careful with the words of the Prophet sallallahu alayhi wa sallam. Since in the Shari’ah, narrating by meaning is permissible, and there are several examples of this in the Noble Qur’an as well. The hadith scholars have deemed narration by meaning permissible, but along with this permission, they have also imposed several strict conditions, which reduce the possibility of error to almost zero. Furthermore, narration by meaning is only accepted from a narrator who has complete knowledge of the words, meanings, and implications. The scholars have set several conditions for narration by meaning.

Conditions for Narration by Meaning (Riwayah bil-Ma’na):
The hadith scholars have not given unrestricted permission for narration by meaning, as the distinguished student of Hafiz Ibn Hajar rahimahullah, Imam Sakhawi rahimahullah (d. 902 AH), says:
«لا تجوز له الرواية بالمعني مطلقًا، قاله طائفة من المحدثين والفقهاء والأصولين من الشافعية وغيرهم .» [فتح المغيث، ج2، ص122]
“That is, the narrator does not have unrestricted permission for narration by meaning. This is the view of the hadith scholars, jurists, and the group of Shafi’i scholars and others.”

The narrator must be very cautious in his narration, not altering the order of sentences, nor making the light heavy or the heavy light. In the books of hadith sciences, the scholars have stipulated the following conditions for narration by meaning:
➊ The words of the hadith should not be devotional (ta‘abbudi), such as adhkar, supplications, adhan, etc.
➋ The narrator should have excellent knowledge of the Arabic language.
➌ The narrator should have a thorough understanding of the meanings and implications of the hadith, even if he does not remember the exact words, but the alternative words should fully convey the meaning of the hadith.
➍ For those hadiths that are of the type “ummah al-kalim” (comprehensive speech), narration by meaning should not be done.
➎ The narrator should have a good understanding of the objectives and purposes of the Shari’ah rulings.

For further details on narration by meaning, refer to these books:
● [فتح المغيث، ج3، ص133تا140]
● [الاحكام فى اصول الاحكام، ج2، ص76]
● [الكفاية فى علم الراوية، ص198]
● [مقدمة ابن الصلاح]

Hadith Commentary:
This prophecy pertains to the period close to the Day of Judgment.
"The principle of 'every perfection has a decline' is a law of Divine power, so it is not far-fetched for such a thing to occur near the end of times, and the statement of the Prophet (sallallahu alayhi wa sallam) remains absolutely true in its place."

Hadith Commentary:
(1)
Some commentators have written that when the center of the caliphate was in Madinah Tayyibah, all the blessings of the world were present there. However, when the caliphate was transferred from there to Sham (Greater Syria), and then to Iraq, the Bedouins took control over it and a downpour of tribulations began. Consequently, it became deserted of people, and wild beasts and birds took their place. But from a historical perspective, this statement has not been substantiated—that such a time ever befell Madinah Tayyibah. However, from other narrations it is evident that near the Day of Judgment, Madinah Tayyibah will become desolate. At that time, birds and wild beasts will take possession of it. In another hadith, it is mentioned that near the Day of Judgment, Madinah Tayyibah will be the last city to be afflicted with destruction and ruin. Ultimately, the principle of “every perfection has a decline” will be in effect.

(2)
From this, it is also understood that Madinah Tayyibah will remain inhabited until the Day of Judgment.
(Fath al-Bari: 4/117)

Hadith Commentary:
Vocabulary of the Hadith:
‘Awafi:
It is the plural of ‘afiyah.
In the context of the blank space, it refers to the predatory animals and birds that come in search of sustenance.

Hadith Commentary:

Benefits and Issues:
This prophecy of the Prophet sallallahu alayhi wa sallam is certainly true, the manifestation of which will occur near the Day of Judgment, that Madinah will become completely deserted of inhabitants, and wild beasts and birds will settle there. Two shepherds from Muzaynah will head towards it, but due to the occurrence of the Day of Judgment, they will not be able to enter it; before their entry, the Day of Judgment will be established.