Nasai

(1) "Of my era" means that the Companions (radi Allahu anhum) are the most virtuous in the Ummah, and this is agreed upon, because they directly received the Prophetic blessings. "After them" refers to the Followers (Tabi‘in), and "after them" refers to the Followers of the Followers (Taba‘ Tabi‘in). Both of these wordings are correct, because these three generations are well-known for their goodness. Moreover, the narrator is uncertain about the third instance, so in that respect, it is not correct. If, hypothetically, the wording occurs three times, then "your era" would refer only to the period of your blessed life, and "after them" would refer to the Companions who remained alive after you. The era of the Companions (radi Allahu anhum) lasted until 110 AH. The second would refer to the Followers (Tabi‘in), and the third to the Followers of the Followers (Taba‘ Tabi‘in). And Allah knows best.

(2) "They will give testimonies" means false testimonies; that is why their testimony will not be accepted, and if they give it by force, it will not be acknowledged.

(3) "Obesity will become widespread" means that most people will be overweight, and they will prefer being overweight, even striving to become so; that is, they will be pleasure-seeking, inclined to ease, and will emphasize eating, drinking, and sleeping. They will be of weak resolve. In short, they will become ineffective, because all these things are necessary consequences of obesity. This is what you intended to indicate—that not only obesity. And Allah knows best.

(4) "Abu Hamzah is"—Imam al-Nasa’i rahimahullah presented this clarification in order to remove any risk of confusion, because Imam Shu‘bah rahimahullah narrates from seven individuals whose kunyah is Abu Hamzah, and also narrates from one individual whose kunyah is Abu Hamzah; in this chain, it is this person. Therefore, Imam al-Nasa’i rahimahullah clarified that this is a different person from those whose kunyah is Abu Hamzah. His kunyah is Abu Hamzah, and his name is Nasr ibn ‘Imran. And Allah knows best.

Hadith Commentary:
The narrator is uncertain whether it was said three times; if you consider that it was indeed said a third time, then the generation of the followers of the followers (taba‘ tabi‘in) could also be included in this virtue.
Among them, a large number of the four Imams and hadith scholars are included, and Imam Bukhari rahimahullah also falls under this category. However, the view that it was said twice is given preference.
In the end, a prophecy was made which is proving true word for word.
Those who give false testimony, those who betray trusts, and those who break promises after making them are now found in abundance among Muslims.
Such people, who acquire unlawful livelihoods and are physically seen with large bellies, can also be seen in great numbers.
Allahumma la taj‘alna minhum, ameen.

Hadith Commentary:
This is a prophecy regarding the worldly, so-called Muslims who will be born after the best of generations. In terms of character and deeds, they will be the worst kind of people.
As it has been stated, lying, dishonesty, and pursuit of worldly gain will be their constant occupation, day and night. Allahumma la taj‘alna minhum (O Allah, do not make us among them).
Ameen.

Hadith Commentary:
➊
In the narration from Imran bin Husayn (radi Allahu anhu), there is doubt as to whether the Messenger of Allah (sallallahu alayhi wa sallam) mentioned two generations after his own era or three.
There is also doubt in the narrations of Abdullah bin Mas’ud (radi Allahu anhu), Abu Hurairah (radi Allahu anhu), and Burairah (radi Allahu anhu); however, in most of the chains of this hadith, there is no doubt that the Messenger of Allah (sallallahu alayhi wa sallam) declared three generations after his own as the best of generations (khayr al-quroon).
In one narration, a fourth generation is also mentioned, but the hadith scholars have not deemed it authentic.

➋
After the best of generations (khayr al-quroon), lying and betrayal will become widespread. Although this had already begun after the Companions (radi Allahu anhum ajma’een), it was not significant enough to be counted. However, after the best of generations, such acts began to be committed openly and unabashedly.

➌
Then, in this hadith, there is a prophecy regarding those so-called Muslims who, in terms of character and conduct, will be the worst kind of people.
Lying, dishonesty, and the pursuit of worldly gain will be their constant occupation, day and night.
Betrayal will become so apparent that no one will trust another.
Due to heedlessness and consuming the unlawful (haram), their bodies will become fat.
A fat person cannot engage in spiritual discipline (riyadah).
It should be noted that the blameworthy obesity is that which is acquired through “one’s own effort and earning.”
If someone becomes fat naturally, then he is not included in the purview of this hadith, provided that he possesses good qualities.

Hadith Commentary:
(1)
In this hadith, the betrayal of trust (amanah) and the failure to fulfill vows (nadhar) are mentioned together. Just as betrayal is blameworthy, so too is not fulfilling a vow extremely blameworthy. Furthermore, in this hadith, not fulfilling a vow is described as a defect, and something that is permissible is not described in such a manner. From this, it is understood that failing to fulfill a vow is not a commendable act. (Fath al-Bari: 11/708)

(2)
It should be clear that the obesity mentioned in the hadith refers to acquired obesity, because congenital obesity is involuntary and is not blameworthy. It appears that near the end of times, people will live lives of luxury and indulgence, and they will not care about what is lawful or unlawful (halal or haram), and will eat in this world like animals. Their sole purpose in life will be eating and drinking, and as a result, their bodies will accumulate excessive fat and obesity will become visibly apparent among them. And Allah knows best.

Hadith Commentary:
The meaning is that they will have no hesitation in giving testimony nor in swearing oaths; out of haste, sometimes they will give testimony first and then swear an oath, and sometimes they will swear an oath first and then give testimony.

Regarding the phrase in the hadith "wa yashhaduna wa la yustashhadun" (they bear witness but are not asked to bear witness), Hafiz Ibn Hajar rahimahullah says:
"wa baraha wa labanaha wa waladaha wa hiya al-minhah wa al-maniha intaha. And Hafiz said in al-Fath: al-maniha, with a 'noon' and a neglected letter, in the pattern of 'azimah', originally means a gift. Abu Ubaydah said: al-maniha among the Arabs is of two types: one is that a man gives his companion a gift, so it becomes his; the other is that he gives him a she-camel or a sheep from which he benefits by milking it and using its wool for a period, then returns it. Al-Qazzaz said: It is said that al-maniha is only a she-camel or a sheep, but the first opinion is more well-known. Intaha. Others have reconciled between the two views, etc. (Fath)."

That is, the hadith "wa yashhaduna wa la yustashhadun" is apparently contradicted by the marfu' hadith of Zayd ibn Khalid, which Imam Muslim has narrated, the translation of which is: The Messenger of Allah sallallahu alayhi wa sallam said, "Shall I not inform you of the best witnesses? They are those who give testimony before being asked to do so."

There is a difference of opinion among the scholars regarding which of the two hadiths is preferred.

Ibn Abd al-Barr gave preference to the hadith of Zayd ibn Khalid (Muslim) because it is a narration of the people of Madinah, whereas the aforementioned hadith is a narration of the people of Iraq. Thus, the people of Madinah are given preference over the people of Iraq. He even went so far as to say that the aforementioned hadith of Imran has no basis (although such a statement from him is not correct).

Other scholars have given preference to the hadith of Imran because both Imams, Imam Bukhari and Imam Muslim, are agreed upon it, whereas the hadith of Zayd ibn Khalid is narrated only by Imam Muslim.

A third group of scholars holds the view of reconciling between the two hadiths.

The first reconciliation is that in the hadith of Zayd, the testimony referred to is that of a person who knows of someone’s right, while that person himself is unaware of it. Thus, he goes and gives testimony in favor of the rightful person, thereby establishing his right. Or, it may be that no other witness to this testimony is alive, so he himself informs the heirs who are entitled to the testimony and, by giving testimony, makes them aware of it.

Most scholars have preferred this answer.

There are also several other explanations mentioned in Fath al-Bari.

Therefore, it is best that such apparent contradictions be resolved through appropriate reconciliation, rather than by rejecting any authentic hadith.

Hadith Commentary:
(1)
The meaning is that each succeeding generation will become progressively more distant from the religion, so much so that, judging by the present era, it seems as if it has no connection whatsoever with the earliest period. In this age of oppression and injustice, no reasonable person will be willing to act as a witness for anyone due to the wickedness of the people, but immoral individuals will, in order to assert their own status, interfere in the affairs of others on their own accord. Such people will become obese because of the abundance of wealth, and under the layers of fat, their faith (iman) and conscience will be suppressed.

(2)
Testimony will not be sought from such people because they will not be accustomed to giving it in the correct manner. On this basis, their testimony will be testimony of injustice, and furthermore, their objective will be to accumulate wealth, whether it is obtained through truthful testimony or false testimony. When such condemnation is mentioned for being heedless about truthful and false testimony, then false testimony itself is even more severely condemned. If someone’s testimony helps an oppressed person, then it is necessary to give such testimony even without being asked. The virtue of such testimony has been mentioned in the hadith. It should be clear that natural obesity is not blameworthy; however, the obesity that results from consuming what is unlawful (haram) is what is condemned in the aforementioned hadith. And Allah knows best.

Hadith Commentary: Benefits and Issues: From the narration of Abdullah ibn Mas'ud radi Allahu anhu, it has already been established that he mentioned, after his own group of the noble Companions (Sahabah), two groups—namely, the Followers (Tabi'in) and the Followers of the Followers (Taba' Tabi'in)—and regarding the people after them, he mentioned them as being unrighteous or ill-natured. Since these people will be self-interested and treacherous, people will not trust them. Therefore, they will not be made witnesses, nor will their testimony be relied upon. Thus, knowingly and intentionally, testimony will not be sought from them. However, if there is a trustworthy and honest person whom people trust, and he is able to testify in favor of someone, while the one whose right it is does not know that he is a witness for him, "in such a case, if he himself offers his testimony, then this is a commendable act and he is a praiseworthy person."

Explanation:
1:
Since these people will be devoid of concern for religion and faith,
there will remain no fear of accountability before anyone in their hearts,
and they will be indulging in the intoxications of a life of luxury and comfort,
therefore obesity will become widespread among them.

Commentary: 1

1:
From this, the superiority of the Companions (Sahabah) over the Followers (Tabi‘in), and the superiority of the Followers over the Followers of the Followers (Atba‘ al-Tabi‘in) is established.

2:
In one narration, it is mentioned that the Prophet sallallahu alayhi wa sallam repeated this phrase two or three times. If he repeated it three times, then it means that he referred to his own era, then the era of the Companions, then the era of the Followers, and then the era of the Followers of the Followers. And if he said it only twice, then its meaning is as clarified in the parentheses in the translation.

3:
From this hadith, the condemnation of giving testimony on one’s own initiative is established, whereas from hadith number 2195, its praise and commendation is established. This apparent contradiction is resolved in such a way that the condemnation is not for giving testimony absolutely or on one’s own initiative, but rather for hastily giving such testimony through which one can establish falsehood, consume (wealth) through unlawful means, and usurp people’s rights and then digest it. It is thus understood that testimony given for the protection of rights is acceptable, better, and excellent, whereas testimony given with the intention of usurping rights is reprehensible and evil.

Benefits and Issues:
➊
In this authentic hadith, a general and comprehensive glad tidings of goodness has been given regarding the eras of the noble Companions (Sahabah), the great Followers (Tabi‘in), and the Followers of the Followers (Taba‘ Tabi‘in).

➋
After them, there will be a decrease in dignity. There will be weakness in religious commitment, and concern for the Hereafter will diminish.

➌
According to the statement of physicians, obesity in a person’s body generally occurs, apart from good nutrition, due to carefreeness and lack of fear.

Takhrij:
«أخرجه البخاري، الشهادات، باب لايشهد علي شهادة جور إذا أشهد، حديث:2651، ومسلم، فضائل الصحابة، باب فضل الصحابة....، حديث:2535.»©Explanation:
➊ This hadith apparently seems to be in contradiction with the first hadith, because this hadith condemns giving testimony on one’s own initiative, whereas the first hadith praises and commends it.
The contradiction is resolved in such a way that the condemnation is not for giving testimony on one’s own initiative in an absolute sense, but rather for hastily giving such testimony with the intention of establishing falsehood, consuming (wealth) unlawfully, and usurping people’s rights.
A person who reflects and contemplates on the context of the hadith can discern this clear distinction.
➋ The summary of both ahadith is that giving testimony on one’s own initiative before being asked is better and more excellent when this testimony is given for the protection of rights, and it is blameworthy when it is given with the intention of usurping rights.
➌ This hadith indicates the best era, from which the virtue of the noble Companions (radi Allahu anhum) and the great Followers (tabi‘in) (rahimahum Allah) is established.
➍ According to the view of the majority of scholars, this virtue can be both on an individual basis and collectively.
However, the Companions of Badr and the Companions of Hudaybiyyah are superior in every respect.