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معجم صغير للطبراني
Mu'jam al-Saghir
كتاب الفتنBook of Trials and Tribulations
Description of the punishment for cooperating with oppressive rulers and the virtue of prayer, fasting, and zakat
Hadith 783
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَلِيٍّ الْجَارُودِيُّ النَّيْسَابُورِيُّ ، بِمَكَّةَ ، حَدَّثَنَا أَحْمَدُ بْنُ حَفْصِ بْنِ عَبْدِ اللَّهِ السُّلَمِيُّ ، حَدَّثَنِي أَبِي ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ طَهْمَانَ ، عَنْ عَقِيلٍ الْجَعْدِيِّ ، عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ ، عَنْ عَاصِمٍ الْعَدَوِيِّ ، عَنْ كَعْبِ بْنِ عُجْرَةَ الأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ : " يَا كَعْبُ ، أَعَاذَكَ اللَّهُ مِنْ أُمَرَاءَ يَكُونُونَ بَعْدِي ، قُلْتُ : يَا رَسُولَ اللَّهِ ، وَمَا ذَاكَ ؟ ، قَالَ : مَنْ دَخَلَ عَلَيْهِمْ فَصَدَّقَهُمْ بِكَذِبِهِمْ وَأَعَانَهُمْ عَلَى ظُلْمِهِمْ فَلَيْسَ مِنِّي وَلَسْتُ مِنْهُ ، وَلَنْ يَرِدَ عَلَى الْحَوْضِ ، وَمَنْ لَمْ يَدْخُلْ عَلَيْهِمْ وَلَمْ يُصَدِّقْهُمْ بِكَذِبِهِمْ ، وَلَمْ يُعِنْهُمْ عَلَى ظُلْمِهِمْ ، فَذَاكَ مِنِّي وَأَنَا مِنْهُ وَسَيَرِدُ عَلَى الْحَوْضِ ، لا يَدْخُلُ الْجَنَّةَ لَحْمٌ نَبَتَ مِنْ سُحْتٍ ، وَكُلُّ لَحْمٍ نَبَتَ مِنْ سُحْتٍ فَالنَّارُ أَوْلَى بِهِ ، النَّاسُ غَادِيَانِ فَبَائِعٌ نَفْسَهُ فَمُوبِقُهَا ، وَفَادٍ نَفْسَهُ فَمُعْتِقُهَا ، وَالصَّلاةُ بُرْهَانٌ ، وَالصَّوْمُ جُنَّةٌ ، وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ ، كَمَا يُطْفِئُ النَّارَ الْمَاءُ "، لَمْ يَرْوِهِ عَنْ أَبِي إِسْحَاقَ ، إِلا عَقِيلٌ ، تَفَرَّدَ بِهِ إِبْرَاهِيمُ بْنُ طَهْمَانَ
Sayyiduna Ka’b bin ‘Ujrah Ansari (may Allah be pleased with him) says that the Messenger of Allah (peace and blessings be upon him) said to me: “O Ka’b! May Allah protect you from those rulers who will be after me.” I said: O Messenger of Allah! What is this matter? He (peace and blessings be upon him) said: “Whoever enters upon them, affirms their lies, and assists them in their oppression, then he is not from me and I am not from him, and he will not come to me at the Pond. And whoever does not go to them, does not affirm their lies, and does not assist them in their oppression, then he is from me and I am from him, and he will come to me at the Pond. The flesh that is nourished by the unlawful will not enter Paradise, and any flesh that is nourished by the unlawful, the Fire is more deserving of it. People go out in the morning, so some sell their souls and thus destroy them, and some man frees it by paying its ransom, so this is the one who frees it from Hell. Prayer is evidence and proof, fasting is a shield, and charity extinguishes sin just as water extinguishes fire.”
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, the narrator is in doubt whether the number of Arabs was five and the non-Arabs (Ajamis) were four, or it was the opposite.
1:
That is, the narrator is in doubt whether the number of Arabs was five and the non-Arabs (Ajamis) were four, or it was the opposite.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2259
Hafiz Muhammad Ameen
(1) The relevance of the hadith to the chapter is clear: whoever, in any way, supports and assists a ruler or leader in his oppression, faces this grave warning—that he will be deprived of the honor of coming to the Pond of Kawthar and drinking from the Cup of Kawthar. Therefore, keeping this severe warning in mind, those who, in exchange for presenting their venerable and compassionate, as well as scholarly and erudite, services before oppressive rulers, obtain assembly membership, permits and plots, and other temporary, fleeting, and perishable privileges, and consider these “successes” to be the pinnacle of their skill—those seekers of royal proximity, courtly clerics, and the wearers of robes and turbans—should certainly re-examine their “golden services.” Assisting a ruler or leader in matters of oppression and injustice is a major sin (kabirah).
(2) One should keep a distance from oppressive rulers and unjust leaders so that one’s religion and faith may be preserved from their evil. In the case of closeness to them, either they will receive assistance in their oppression and excesses in some manner, or they will be supported, or else one will be compelled to remain silent and quiet in the face of their oppression and excesses. And in the case of attempting reform, there is the risk of corruption of one’s religion and faith, or the loss of one’s life and wealth. Therefore, safety and well-being lie in staying away from such people. This is why most of the pious predecessors (salaf) used to keep away from rulers, so that they could protect themselves and their religion from their evil.
(3) “Does not affirm them”—that is, if one does go to them, then one should remain firm upon the truth and continue to invite them to the truth. Indeed, this is a lofty station.
(2) One should keep a distance from oppressive rulers and unjust leaders so that one’s religion and faith may be preserved from their evil. In the case of closeness to them, either they will receive assistance in their oppression and excesses in some manner, or they will be supported, or else one will be compelled to remain silent and quiet in the face of their oppression and excesses. And in the case of attempting reform, there is the risk of corruption of one’s religion and faith, or the loss of one’s life and wealth. Therefore, safety and well-being lie in staying away from such people. This is why most of the pious predecessors (salaf) used to keep away from rulers, so that they could protect themselves and their religion from their evil.
(3) “Does not affirm them”—that is, if one does go to them, then one should remain firm upon the truth and continue to invite them to the truth. Indeed, this is a lofty station.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4212
