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سنن ترمذي
Tirmidhi
كتاب الفتن عن رسول الله صلى الله عليه وسلمChapters On Al-Fitan
باب مَا جَاءَ مَا أَخْبَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَصْحَابَهُ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِChapter: The Prophet's Predictions About Events Until the Day of Judgment
Hadith 2191
اُردوEn
حَدَّثَنَا عِمْرَانُ بْنُ مُوسَى الْقَزَّازُ الْبَصْرِيُّ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا عَلِيُّ بْنُ زَيْدِ بْنِ جُدْعَانَ الْقُرَشِيُّ، عَنْ أَبِي نَضْرَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ : صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا صَلَاةَ الْعَصْرِ بِنَهَارٍ ، ثُمَّ قَامَ خَطِيبًا فَلَمْ يَدَعْ شَيْئًا يَكُونُ إِلَى قِيَامِ السَّاعَةِ إِلَّا أَخْبَرَنَا بِهِ ، حَفِظَهُ مَنْ حَفِظَهُ ، وَنَسِيَهُ مَنْ نَسِيَهُ ، وَكَانَ فِيمَا قَالَ : " إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ ، وَإِنَّ اللَّهَ مُسْتَخْلِفُكُمْ فِيهَا ، فَنَاظِرٌ كَيْفَ تَعْمَلُونَ ، أَلَا فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءَ " . (حديث مرفوع) (حديث موقوف) وَكَانَ فِيمَا قَالَ : " أَلَا لَا يَمْنَعَنَّ رَجُلًا هَيْبَةُ النَّاسِ أَنْ يَقُولَ بِحَقٍّ إِذَا عَلِمَهُ " ، قَالَ : فَبَكَى أَبُو سَعِيدٍ ، فَقَالَ : قَدْ وَاللَّهِ رَأَيْنَا أَشْيَاءَ فَهِبْنَا . (حديث مرفوع) (حديث موقوف) فَكَانَ فِيمَا قَالَ : " أَلَا إِنَّهُ يُنْصَبُ لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ بِقَدْرِ غَدْرَتِهِ ، وَلَا غَدْرَةَ أَعْظَمُ مِنْ غَدْرَةِ إِمَامِ عَامَّةٍ يُرْكَزُ لِوَاؤُهُ عِنْدَ اسْتِهِ " . (حديث مرفوع) (حديث موقوف) فَكَانَ فِيمَا حَفِظْنَا يَوْمَئِذٍ : " أَلَا إِنَّ بَنِي آدَمَ خُلِقُوا عَلَى طَبَقَاتٍ شَتَّى ، فَمِنْهُمْ مَنْ يُولَدُ مُؤْمِنًا وَيَحْيَا مُؤْمِنًا وَيَمُوتُ مُؤْمِنًا ، وَمِنْهُمْ مَنْ يُولَدُ كَافِرًا وَيَحْيَا كَافِرًا وَيَمُوتُ كَافِرًا ، وَمِنْهُمْ مَنْ يُولَدُ مُؤْمِنًا وَيَحْيَا مُؤْمِنًا وَيَمُوتُ كَافِرًا ، وَمِنْهُمْ مَنْ يُولَدُ كَافِرًا وَيَحْيَا كَافِرًا وَيَمُوتُ مُؤْمِنًا ، أَلَا وَإِنَّ مِنْهُمُ الْبَطِيءَ الْغَضَبِ سَرِيعَ الْفَيْءِ ، وَمِنْهُمْ سَرِيعُ الْغَضَبِ سَرِيعُ الْفَيْءِ فَتِلْكَ بِتِلْكَ ، أَلَا وَإِنَّ مِنْهُمْ سَرِيعَ الْغَضَبِ بَطِيءَ الْفَيْءِ ، أَلَا وَخَيْرُهُمْ بَطِيءُ الْغَضَبِ سَرِيعُ الْفَيْءِ ، أَلَا وَشَرُّهُمْ سَرِيعُ الْغَضَبِ بَطِيءُ الْفَيْءِ ، أَلَا وَإِنَّ مِنْهُمْ حَسَنَ الْقَضَاءِ حَسَنَ الطَّلَبِ ، وَمِنْهُمْ سَيِّئُ الْقَضَاءِ حَسَنُ الطَّلَبِ ، وَمِنْهُمْ حَسَنُ الْقَضَاءِ سَيِّئُ الطَّلَبِ فَتِلْكَ بِتِلْكَ ، أَلَا وَإِنَّ مِنْهُمُ السَّيِّئَ الْقَضَاءِ السَّيِّئَ الطَّلَبِ ، أَلَا وَخَيْرُهُمُ الْحَسَنُ الْقَضَاءِ الْحَسَنُ الطَّلَبِ ، أَلَا وَشَرُّهُمْ سَيِّئُ الْقَضَاءِ سَيِّئُ الطَّلَبِ ، أَلَا وَإِنَّ الْغَضَبَ جَمْرَةٌ فِي قَلْبِ ابْنِ آدَمَ ، أَمَا رَأَيْتُمْ إِلَى حُمْرَةِ عَيْنَيْهِ وَانْتِفَاخِ أَوْدَاجِهِ فَمَنْ أَحَسَّ بِشَيْءٍ مِنْ ذَلِكَ فَلْيَلْصَقْ بِالْأَرْضِ " . (حديث مرفوع) (حديث موقوف) قَالَ : قَالَ : وَجَعَلْنَا نَلْتَفِتُ إِلَى الشَّمْسِ هَلْ بَقِيَ مِنْهَا شَيْءٌ ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَلَا إِنَّهُ لَمْ يَبْقَ مِنَ الدُّنْيَا فِيمَا مَضَى مِنْهَا إِلَّا كَمَا بَقِيَ مِنْ يَوْمِكُمْ هَذَا فِيمَا مَضَى مِنْهُ " ، قَالَ أَبُو عِيسَى : وَفِي الْبَابِ عَنْ حُذَيْفَةَ ، وَأَبِي مَرْيَمَ ، وَأَبِي زَيْدِ بْنِ أَخْطَبَ ، وَالْمُغِيرَةِ بْنِ شُعْبَةَ ، وَذَكَرُوا أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدَّثَهُمْ بِمَا هُوَ كَائِنٌ إِلَى أَنْ تَقُومَ السَّاعَةُ ، وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
´Abu Sa'eed Al-Khudri said:` "One day, the Messenger of Allah(s.a.w) led us in Salat Al-Asr while it was still daytime. Then he stood to give us a Khutbah. He did not leave anything that would happen until the Hour of Judgement except that he informed us about it. Whoever remembered it remembered it, and whoever forgot it forgot it. Among what he said was: 'Indeed the world is green and sweet, and indeed Allah has left you to remain to see how you behave. So beware of the world, and beware of the women.' And among what he said was: 'The awe(status) of people should not prevent a man from saying the truth when he knows it."'He(one of the narrators) said: "Abu Sa'eed wept, then he said: 'By Allah! We have seen things and we feared."' "And among what he said in it, was : 'Indeed, for every treacherous person there shall be a banner erected on The Day Of Resurrection in proportion to his treachery. And there is no treachery greater than the treachery of a leader to the masses' whose banner shall be positioned at his buttocks.' And among what we remember from that day is: 'Behold! Indeed the children of Adam were created in various classes. Among them is he who was born a believer, lives as a believer, and dies a believer. Among them, is he who was born a disbeliever, lives as a disbeliever, and dies a disbeliever. Among them, is he who was born a believer, lives as a believer, and dies a disbeliever. Among them, is he who was born a disbeliever, lives as a disbeliever, and dies a believer. Behold! Among them is the slow to get angry, the quick to calm. Among them is the quick anger and the quick to calm, so this is with that. Behold! Among them is the quick get angry and the slow to calm, and indeed the best of them is the slow to get angry and the quick to calm, and the worst of them is the quick get angry and the slow to calm. Behold! Among them is he who pays back well and collects well. Among them is he who is bad with paying back and good when collecting. Among them is he who pays back well and is bad with collecting, so this is with that. Behold! Among them is he who is bad with paying back and bad with collecting. Indeed the best of them is the one who is good in paying back and good in collecting. And the worst of them is the one who is bad with paying back and bad with collecting. Behold! Anger is an ember in the heart of the son of Adam, as you see it in the redness of his eyes and the bulge of his jugular veins. So whoever senses something from that, then let him cling to the ground."' He said: "So we began turning towards the sun to see if anything of it remained(meaning whether it has set or not). So the Messenger of Allah(s.a.w) said: 'Behold! The world, in relation to what has passed of it, shall not remain except as what remains of this day of yours, in relation to what has passed of it."'
Related hadith on this topic
Brief Explanation
1؎: That is, He will make you the inheritor and successor of the previous nations; it is not that man is the vicegerent or deputy of Allah—this is an incorrect notion. Rather, Allah Himself is the vicegerent (khalifah) of man, as is mentioned in the supplication of Khidr «والخلیفۃ بعد».
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, He will make you the inheritors and successors of the previous nations.
This does not mean that man is the vicegerent or deputy of Allah; this is an incorrect notion.
Rather, Allah Himself is the deputy (khalifah) of man, as is found in the supplication of Khidr (alayhis salam): (wal-khalifatu ba‘d).
2:
That is, desire from the world only as much as is beneficial and helpful for your religious affairs,
and be wary of the cunning and deceitfulness of women.
3:
Many benefits are derived from this hadith:
(1)
Standing while delivering admonition and advice is Sunnah.
(2)
Man is prone to forgetfulness and error,
even the noble Companions (radi Allahu anhum) were not immune from this.
(3)
Fear of people should not prevent one from expressing the truth.
(4)
There is a need to be cautious regarding the world and women.
(5)
Breaking a covenant will be a cause of disgrace on the Day of Resurrection.
(6)
From birth until death, a person passes through trials of faith and disbelief.
(7)
There are various stages of anger.
(8)
How should transactions involving debt be conducted?
(9)
What should a person do in a state of anger?
(10)
How much of his share from the world remains for him?
(In the chain of narration, (Ali ibn Zayd ibn Jud'an) is weak,
therefore this hadith is weak in this context,
but there are authentic witnesses for several portions of this hadith.
See: (al-Sahihah: 486,
and 911)
1:
That is, He will make you the inheritors and successors of the previous nations.
This does not mean that man is the vicegerent or deputy of Allah; this is an incorrect notion.
Rather, Allah Himself is the deputy (khalifah) of man, as is found in the supplication of Khidr (alayhis salam): (wal-khalifatu ba‘d).
2:
That is, desire from the world only as much as is beneficial and helpful for your religious affairs,
and be wary of the cunning and deceitfulness of women.
3:
Many benefits are derived from this hadith:
(1)
Standing while delivering admonition and advice is Sunnah.
(2)
Man is prone to forgetfulness and error,
even the noble Companions (radi Allahu anhum) were not immune from this.
(3)
Fear of people should not prevent one from expressing the truth.
(4)
There is a need to be cautious regarding the world and women.
(5)
Breaking a covenant will be a cause of disgrace on the Day of Resurrection.
(6)
From birth until death, a person passes through trials of faith and disbelief.
(7)
There are various stages of anger.
(8)
How should transactions involving debt be conducted?
(9)
What should a person do in a state of anger?
(10)
How much of his share from the world remains for him?
(In the chain of narration, (Ali ibn Zayd ibn Jud'an) is weak,
therefore this hadith is weak in this context,
but there are authentic witnesses for several portions of this hadith.
See: (al-Sahihah: 486,
and 911)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2191
Maulana Ataullah Sajid
Benefits and Issues:
➊
When it is known that a certain act is unlawful and this is the ruling of the Shari‘ah, then the truth should be stated—perhaps those committing the wrong may be guided, or at the very least, others will come to know the ruling of the Shari‘ah and will not mistake falsehood for truth.
➋
When there is fear of losing one’s life or of severe harm, it is permissible to remain silent.
However, even in such situations, the best course is to choose the path of resolve (azimah), to state the truth, and to bear the difficulties and hardships that come in this path—just as Imam Malik, Imam Ahmad ibn Hanbal, and Imam Ibn Taymiyyah rahimahumullah and others did.
➊
When it is known that a certain act is unlawful and this is the ruling of the Shari‘ah, then the truth should be stated—perhaps those committing the wrong may be guided, or at the very least, others will come to know the ruling of the Shari‘ah and will not mistake falsehood for truth.
➋
When there is fear of losing one’s life or of severe harm, it is permissible to remain silent.
However, even in such situations, the best course is to choose the path of resolve (azimah), to state the truth, and to bear the difficulties and hardships that come in this path—just as Imam Malik, Imam Ahmad ibn Hanbal, and Imam Ibn Taymiyyah rahimahumullah and others did.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 4007
