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مشكوة المصابيح
Mishkat al-Masabih
كتاب الإيمانThe Book of Faith
(الإِيمَانُ سَيَنْحَصِرُ فِي المَدِينَةِ)(Faith will be confined to Medina)
Hadith 160
اُردوEn
وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ الْإِيمَانَ لَيَأْرِزُ إِلَى الْمَدِينَةِ كَمَا تأرز الحيية إِلَى جحرها»
He also reported God’s messenger as saying, “Faith will shrink back to Medina as a snake shrinks back to its hole.” (Bukhari and Muslim.)
Related hadith on this topic
Explanation & Benefits
Hafiz Zubair Ali Zai
Takhrij al-Hadith:
[صحيح بخاري 1876],
[صحيح مسلم 374]
Fiqh al-Hadith:
➊ It is understood that before the Day of Judgment, there will come a time when misguidance and disbelief will be widespread everywhere, but Madinah Tayyibah will remain safe from this tribulation.
➋ In every era until the Day of Judgment, a group from the Ummah will remain steadfast upon the truth.
➌ For a simile, it is not necessary that the thing being likened (mushabbah) and the thing to which it is likened (mushabbah bih) share every attribute.
➍ The Dajjal will not be able to enter Madinah.
➎ According to some scholars, both the cities of Madinah and Makkah, as well as the region of Hijaz, will remain safe from the tribulation of the Dajjal. «والله اعلم»
➏ A believer should always be concerned about safeguarding his faith.
➐ The purpose of giving the example of a snake is that just as, if a snake enters its hole, its enemies are unsuccessful in reaching it, similarly, the Dajjal and the disbelievers will be unsuccessful in taking control of Madinah Tayyibah, and Allah Ta'ala will keep the people of Madinah under His protection.
[صحيح بخاري 1876],
[صحيح مسلم 374]
Fiqh al-Hadith:
➊ It is understood that before the Day of Judgment, there will come a time when misguidance and disbelief will be widespread everywhere, but Madinah Tayyibah will remain safe from this tribulation.
➋ In every era until the Day of Judgment, a group from the Ummah will remain steadfast upon the truth.
➌ For a simile, it is not necessary that the thing being likened (mushabbah) and the thing to which it is likened (mushabbah bih) share every attribute.
➍ The Dajjal will not be able to enter Madinah.
➎ According to some scholars, both the cities of Madinah and Makkah, as well as the region of Hijaz, will remain safe from the tribulation of the Dajjal. «والله اعلم»
➏ A believer should always be concerned about safeguarding his faith.
➐ The purpose of giving the example of a snake is that just as, if a snake enters its hole, its enemies are unsuccessful in reaching it, similarly, the Dajjal and the disbelievers will be unsuccessful in taking control of Madinah Tayyibah, and Allah Ta'ala will keep the people of Madinah under His protection.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 160
Hafiz Imran Ayyub Lahori
� Lexical Explanation:
«لَيَارِزُ» To contract, to shrink.
«الْحَيَّة» Snake.
«جُحْر» Hole.
Understanding of the Hadith:
This hadith mentions the virtue of Madinah Munawwarah. Therefore, one should strive to reside in Madinah, because according to the statement of the Prophet sallallahu alayhi wa sallam, he will intercede for the one who dies in Madinah. [صحيح: هداية الرواة 2681، ترمذي 3917]
«لَيَارِزُ» To contract, to shrink.
«الْحَيَّة» Snake.
«جُحْر» Hole.
Understanding of the Hadith:
This hadith mentions the virtue of Madinah Munawwarah. Therefore, one should strive to reside in Madinah, because according to the statement of the Prophet sallallahu alayhi wa sallam, he will intercede for the one who dies in Madinah. [صحيح: هداية الرواة 2681، ترمذي 3917]
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 89
Maulana Dawood Raz
Hadith Commentary:
In the same way, in the end times, true Muslims will migrate and go to Madinah Munawwarah.
Hafiz (rahimahullah) said: This was during the time of the Messenger of Allah (sallallahu alayhi wa sallam) and the Rightly Guided Caliphs (radi Allahu anhum); near the Day of Judgment, such an era will return again. And that is not difficult for Allah.
In the same way, in the end times, true Muslims will migrate and go to Madinah Munawwarah.
Hafiz (rahimahullah) said: This was during the time of the Messenger of Allah (sallallahu alayhi wa sallam) and the Rightly Guided Caliphs (radi Allahu anhum); near the Day of Judgment, such an era will return again. And that is not difficult for Allah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1876
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The analogy indicates that when faith spreads from Madinah Tayyibah to other cities, there will be no faith left in Madinah Tayyibah itself. However, this is not the case; rather, the meaning is that the source of faith sprang forth from Madinah Tayyibah.
From the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam) until the three virtuous generations (qurun thalathah), Islam was greatly dominant.
After that, circumstances changed, innovations (bid‘at) became widespread, and false sects began to rob Muslims of their religion and faith with their poisonous, false beliefs.
Ultimately, near the end of times, faith will find refuge only in Madinah Tayyibah.
People will migrate to Madinah Tayyibah to save their faith, just as a snake leaves its hole and wanders here and there, then when it senses fear from anyone, it retreats back to its hole.
(2)
Near the end of times, there will come a period when, except for Madinah Tayyibah, there will be no believer left anywhere else.
It is mentioned in the hadith that Madinah Tayyibah will be the last of all cities to face destruction; this is because faith will remain in it until the very end.
And Allah knows best.
(1)
The analogy indicates that when faith spreads from Madinah Tayyibah to other cities, there will be no faith left in Madinah Tayyibah itself. However, this is not the case; rather, the meaning is that the source of faith sprang forth from Madinah Tayyibah.
From the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam) until the three virtuous generations (qurun thalathah), Islam was greatly dominant.
After that, circumstances changed, innovations (bid‘at) became widespread, and false sects began to rob Muslims of their religion and faith with their poisonous, false beliefs.
Ultimately, near the end of times, faith will find refuge only in Madinah Tayyibah.
People will migrate to Madinah Tayyibah to save their faith, just as a snake leaves its hole and wanders here and there, then when it senses fear from anyone, it retreats back to its hole.
(2)
Near the end of times, there will come a period when, except for Madinah Tayyibah, there will be no believer left anywhere else.
It is mentioned in the hadith that Madinah Tayyibah will be the last of all cities to face destruction; this is because faith will remain in it until the very end.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1876
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
قُعُودًا حَوْلَه:
Sitting around,
they were seated encircling (him) from all four sides.
(2)
بَيْنِ أَظْهُرِنَا:
Sitting in the middle or center,
اظهركم,
ظهرانيكم,
ظهريكم all have the same meaning.
(3)
خَشِينَا أَنْ يُقْتَطَعَ دُونَنَا:
We feared that he would be separated from us,
that the enemy might harm him.
(4)
فَزِعْنَا:
We became alarmed,
stood up out of concern for something,
or stood up for help and support.
(5)
حَائِط:
A garden that has four walls,
because it has no roof, it is called حائط (wall).
(6)
الْجَدْوَلُ:
A canal,
it is also called ربیع.
(7)
بِئْر خَارِجَةٍ:
If "Kharijah" is taken as an adjective for the well, it means "the outside well," and if "Kharijah" is the name of a person, then it means "the well of Kharijah."
(8)
فَاحْتَفَزْتُ:
I contracted and shrank myself,
so that it would be easier to enter inside.
(9)
ثَعْلبٌ:
A fox.
(10)
اسْتِي:
My buttocks,
refers to the posterior,
out of modesty and shyness,
a direct word is not used.
(11)
أَجْهَشْتُ بُكَاءً:
I rushed to you for refuge in distress,
my color turned pale,
and my face appeared tearful,
but I did not actually cry.
(12)
رَكِبَنِي عُمَرُ:
Umar pursued me,
and walked right behind me.
Benefits and Issues:
.
.
.
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) sent Abu Hurairah (radi Allahu anhu) to announce a great glad tiding.
Due to its extraordinary importance,
there was a need for a special sign from you,
and at that time, the available sign was the blessed sandals (na’layn),
which you granted.
(2)
The intention of Umar (radi Allahu anhu) was not to harm or hurt Abu Hurairah (radi Allahu anhu),
but rather to prevent him from carrying out that task.
Perhaps Umar (radi Allahu anhu) first told Abu Hurairah (radi Allahu anhu) to turn back,
but since he was carrying a great glad tiding for the believers,
and was thus attaining a great virtue,
he refused to turn back.
Therefore, as a warning and reprimand, Umar (radi Allahu anhu) struck his chest, which happened suddenly,
so Abu Hurairah (radi Allahu anhu) could not maintain his balance.
Umar (radi Allahu anhu) saw a harmful and detrimental aspect in this general glad tiding,
as that was a time for striving, action, and effort.
It was necessary to observe all Islamic rulings,
to strive and make efforts for the propagation and dissemination of the religion, and to participate in jihad for the advancement of the religion.
After the public announcement of this glad tiding, there was a possibility that many people would become complacent and, relying on it, would become lazy and neglectful in their actions and efforts.
Therefore, Umar (radi Allahu anhu) considered it contrary to the public interest and wanted people to perform as many good deeds as possible so that their ranks and statuses would be elevated and advanced.
For this reason, the Prophet (sallallahu alayhi wa sallam) accepted Umar’s opinion and himself did not permit Mu’adh to publicize it, and the reason he gave was the same as that stated by Umar (radi Allahu anhu).
Vocabulary of the Hadith:
(1)
قُعُودًا حَوْلَه:
Sitting around,
they were seated encircling (him) from all four sides.
(2)
بَيْنِ أَظْهُرِنَا:
Sitting in the middle or center,
اظهركم,
ظهرانيكم,
ظهريكم all have the same meaning.
(3)
خَشِينَا أَنْ يُقْتَطَعَ دُونَنَا:
We feared that he would be separated from us,
that the enemy might harm him.
(4)
فَزِعْنَا:
We became alarmed,
stood up out of concern for something,
or stood up for help and support.
(5)
حَائِط:
A garden that has four walls,
because it has no roof, it is called حائط (wall).
(6)
الْجَدْوَلُ:
A canal,
it is also called ربیع.
(7)
بِئْر خَارِجَةٍ:
If "Kharijah" is taken as an adjective for the well, it means "the outside well," and if "Kharijah" is the name of a person, then it means "the well of Kharijah."
(8)
فَاحْتَفَزْتُ:
I contracted and shrank myself,
so that it would be easier to enter inside.
(9)
ثَعْلبٌ:
A fox.
(10)
اسْتِي:
My buttocks,
refers to the posterior,
out of modesty and shyness,
a direct word is not used.
(11)
أَجْهَشْتُ بُكَاءً:
I rushed to you for refuge in distress,
my color turned pale,
and my face appeared tearful,
but I did not actually cry.
(12)
رَكِبَنِي عُمَرُ:
Umar pursued me,
and walked right behind me.
Benefits and Issues:
.
.
.
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) sent Abu Hurairah (radi Allahu anhu) to announce a great glad tiding.
Due to its extraordinary importance,
there was a need for a special sign from you,
and at that time, the available sign was the blessed sandals (na’layn),
which you granted.
(2)
The intention of Umar (radi Allahu anhu) was not to harm or hurt Abu Hurairah (radi Allahu anhu),
but rather to prevent him from carrying out that task.
Perhaps Umar (radi Allahu anhu) first told Abu Hurairah (radi Allahu anhu) to turn back,
but since he was carrying a great glad tiding for the believers,
and was thus attaining a great virtue,
he refused to turn back.
Therefore, as a warning and reprimand, Umar (radi Allahu anhu) struck his chest, which happened suddenly,
so Abu Hurairah (radi Allahu anhu) could not maintain his balance.
Umar (radi Allahu anhu) saw a harmful and detrimental aspect in this general glad tiding,
as that was a time for striving, action, and effort.
It was necessary to observe all Islamic rulings,
to strive and make efforts for the propagation and dissemination of the religion, and to participate in jihad for the advancement of the religion.
After the public announcement of this glad tiding, there was a possibility that many people would become complacent and, relying on it, would become lazy and neglectful in their actions and efforts.
Therefore, Umar (radi Allahu anhu) considered it contrary to the public interest and wanted people to perform as many good deeds as possible so that their ranks and statuses would be elevated and advanced.
For this reason, the Prophet (sallallahu alayhi wa sallam) accepted Umar’s opinion and himself did not permit Mu’adh to publicize it, and the reason he gave was the same as that stated by Umar (radi Allahu anhu).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 147
Maulana Ataullah Sajid
Benefits and Issues:
(1)
Because of love for Madinah, believers in every era have a longing to visit it.
(2)
Near the Day of Judgment, when disbelief will spread throughout the world, even at that time believers will still be present in Madinah.
(1)
Because of love for Madinah, believers in every era have a longing to visit it.
(2)
Near the Day of Judgment, when disbelief will spread throughout the world, even at that time believers will still be present in Madinah.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3111
