بَابُ تَغَيُّر النَّاسِThe Decline of the People
۱ قوله: تغير الناس: أي بتغير الزمان على ما هو المتبادر الموافق المضمون أكثر أحاديث الباب، أو المراد بالتغير اختلاف حالاتهم ومراتبهم في منازلاتهم الشاملة لتغير أزمنتهم، وعليه ظاهر الحديث الأول، فتأمل.
1 His saying "the changing of the people": that is, through the changing of the times, according to what first suggests itself and agrees with the purport of most of the hadiths of the chapter; or what is meant by the change is the divergence of their states and ranks in their stations, embracing the change of their times, and upon this is the apparent sense of the first hadith; so reflect.
عَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّمَا النَّاسُ كَالْإِبِلِ الْمِائَةِ لَا تَكَادُ ۱تَجِدُ فِيهَا رَاحِلَةً». مُتَّفَقٌ عَلَيْهِ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “People are like a hundred camels; you can hardly 1 find among them a mount fit for riding.” [Agreed Upon]
Notes / الحواشي
1 His statement: “you can hardly find among them a mount fit for riding” – meaning a young, strong, trained she-camel suitable for riding. Likewise, among a hundred people, you rarely find one fit for companionship, bearing affection, and carrying love, who supports his companion and is gentle with him. Finding a knowledgeable, practicing, sincere person is like finding a rare gem or naming the phoenix. The mention of a hundred is for emphasis, not limitation. (Extracted from Al-Mirqat)
۱ قوله : لا تكاد تجد فيها راحلة : أي ناقة شابة قوية مرتاضة تصلح للركوب، فكذلك لا تجد في مائة من الناس من يصلح للصحبة وحمل المودة وركوب المحبة، فيعاون صاحبه ويلين له جانبه، فإن وجود العالم العامل المخلص من قبيل الكيماء، أو من باب تسمية العنقاء، فذكر المائة للتكثير لا للتحديد. التقطته من «المرقاة».
۱ قوله: تغير الناس: أي بتغير الزمان على ما هو المتبادر الموافق المضمون أكثر أحاديث الباب، أو المراد بالتغير اختلاف حالاتهم ومراتبهم في منازلاتهم الشاملة لتغير أزمنتهم، وعليه ظاهر الحديث الأول، فتأمل.
وَعَنْ مِرْدَاسِ الْأَسْلَمِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: يَذْهَبُ الصَّالِحُونَ الْأَوَّلُ فَالْأَوَّلُ وَيَبْقَى حُفَالَةٌ كَحُفَالَةِ الشَّعِيرِ أَوْ التَّمْرِ لَا يُبَالِيهِمْ اللَّهُ بَالَةً». رَوَاهُ الْبُخَارِيُّ.
Mirdas Al-Aslami (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The righteous will depart, one after another, and there will remain chaff like the chaff of barley or dates, whom Allah will not care for in the least.” [Narrated by Bukhari]
وَعَنْ ثَوْبَانَ (رضي الله عنه)، قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: يُوشِكُ الْأُمَمُ أَنْ تَدَاعَى۱ عَلَيْكُمْ كَمَا تَدَاعَى الْأَكَلَةُ إِلَى قَصْعَتِهَا، فَقَالَ قَائِلٌ: وَمِنْ قِلَّةٍ نَحْنُ يَوْمَئِذٍ؟ قَالَ: «بَلْ أَنْتُمْ يَوْمَئِذٍ كَثِيرُ وَلَكِنَّكُمْ غُثَاءُ كَغُثَاءِ السَّيْلِ، وَلَيَنْزَعَنَّ اللهُ مِنْ صُدُورِ عَدُوِّكُمْ الْمَهَابَةَ مِنْكُمْ، وَلَيَقْذِفَنَّ فِي قُلُوبِكُمُ الْوَهْنَ قَالَ قَائِلٌ: يَا رَسُولَ اللهِ وَمَا الْوَهْنُ؟ قَالَ: حُبُّ الدُّنْيَا وَكَرَاهِيَةُ الْمَوْتِ». رَوَاهُ أَبُو دَاوُدَ وَالْبَيْهَقِيُّ فِي دَلَائِلِ النُّبُوَّةِ».
Thawban (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The nations will soon gather 1 against you as diners gather around their dish.” A speaker said: “Is it because we will be few in number that day?” He said: “No, you will be numerous that day, but you will be like the foam of a flood. Allah will surely remove the awe of you from your enemies’ hearts, and He will surely cast weakness into your hearts.” A speaker said: “O Messenger of Allah, what is weakness?” He said: “Love of the world and aversion to death.” [Narrated by Abu Dawud and Al-Bayhaqi in Dala’il An-Nubuwwah]
Notes / الحواشي
1 His statement: “gather against you” means they will call one another to fight you, break your strength, and seize your lands and wealth. His statement: “as diners gather” – with a stretched vowel, as narrated in Abu Dawud’s book, describing a group or party. This Hadith is unique to him. If “diners” were read with two open vowels as the plural of “eater,” it would have a valid meaning. The sense is that just as diners call one another to their dish, eating freely without hindrance or opposition, so too will they take what is in your hands without effort, harm, or resistance. His statement: “but you will be like foam” refers to their lack of courage, low worth, and feeble minds. In summary, you will be divided, weak in state, and light in resolve. (Extracted from Al-Mirqat)
۱ قوله: أن تداعى عليكم بأن يدعو بعضهم بعضا لمقاتلتكم وكسر شوكتكم وسلب ما ملكتموه من الديار والأموال. وقوله: كما تداعى الأكلة بالمد، وهي الرواية على نعت الفئة والجماعة، أو نحو ذلك، كذا روي لنا عن كتاب أبي داود وهذا الحديث من أفراده، ذكره الطيبي له، ولو روي الأكلة بفتحتين على أنه جمع آكل اسم فاعل لكان له وجه وجيه، والمعنى كما يدعو أكلة الطعام بعضهم بعضًا إلى قصعتها، أي التي يتناولون منها بلا مانع ولا منازع، فيأكلونها عفوا صفوا، كذلك يأخذون ما في أيديكم بلا تعب ينالهم أو ضرر يلحقهم، أو بأس يمنعهم. وقوله: ولكنكم غثاء» لقلة شجاعتهم ودناءة قدرهم وخفة أحلامهم، وخلاصته ولكنكم تكونون متفرقين ضعيفي الحال خفيفي البال. التقطته من «المرقاة».
وَعَنِ ابْن عَبَّاسٍ (رضي الله عنه) قَالَ: مَا ظَهَرَ۱ الْغُلُولُ فِي قَوْمٍ قَطُّ إِلَّا أُلْقِيَ فِي قُلُوبِهِمْ الرُّعْبُ، وَلَا فَشَا الزِّنَا فِي قَوْمٍ قَطُّ إِلَّا كَثُرَ۲ فِيهِمْ الْمَوْتُ، وَلَا نَقَصَ قَوْمُ الْمِكْيَالَ وَالْمِيزَانَ إِلَّا قُطِعَ عَنْهُمُ الرِّزْقُ، وَلَا حَكَمَ قَوْمُ بِغَيْرِ۳ الْحَقِّ إِلَّا فَشَا فِيهِمْ الدَّمُ، وَلَا خَتَرَ قَوْمُ بِالْعَهْدِ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمُ الْعَدُوَّ». رَوَاهُ مَالِكٌ.
Ibn Abbas (may Allah be pleased with them both) narrated: “Never has embezzlement 1 appeared among a people except that fear was cast into their hearts. Never has fornication spread among a people except that death 2 increased among them. Never has a people shortchanged the measure and scale except that their provision was cut off. Never has a people judged without 3 justice except that bloodshed spread among them. Never has a people broken a covenant except that Allah set their enemy over them.” [Narrated by Malik]
Notes / الحواشي
1 His statement: “Never has embezzlement appeared among a people” – the apparent meaning is that these consequences follow these actions specifically, and their secret is entrusted to the knowledge of the Lawgiver, though reasons and connections may be inferred. (As stated in Al-Lama’at) 2 His statement: “death increased among them” means by plague, pestilence, death of the heart, or death of scholars. (As stated in Al-Mirqat) 3 His statement: “without justice” means without entitlement or knowledge in their corrupt judgments, based on their flawed opinions. (As stated in Al-Mirqat)
۱ قوله : ما ظهر الغلول في قوم، الحديث : الظاهر أن ترتب الأجزية على هذه الأشياء بحسب الخاصة، والسر في ذلك موكول إلى علم الشارع، وقد يستنبط علل ومناسبات. كذا في «اللمعات».
۲ قوله: كثر فيهم الموت : أي بالوباء أو الطاعون أو موت القلب أو موت العلماء. كذا في «المرقاة».
۳ قوله: بغير حق: أي بغير استحقاق أو بغير علم في أحكامهم الفاسدة، بل بآرائهم الكاسدة. كذا في «المرقاة».
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا كَانَ أُمَرَاؤُكُمْ خِيَارَكُمْ وَأَغْنِيَاؤُكُمْ سُمَحَاءَكُمْ وَأُمُورُكُمْ شُورَى بَيْنَكُمْ، فَظَهْرُ الْأَرْضِ خَيْرٌ لَكُمْ مِنْ بَطْنِهَا، وَإِذَا كَانَ أُمَرَاؤُكُمْ شِرَارَكُمْ، وَأَغْنِيَاؤُكُمْ بُخَلَاءَكُمْ، وَأُمُورُكُمْ إِلَى نِسَائِكُمْ، فَبَطْنُ الْأَرْضِ خَيْرٌ لَكُمْ مِنْ ظَهْرِهَا. رَوَاهُ التَّرْمِذِيُّ.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “When your leaders are your best, your wealthy are your generous, and your affairs are decided by consultation among you, the surface of the earth is better for you than its depths. But when your leaders are your worst, your wealthy are your misers, and your affairs are entrusted to your women, the depths of the earth are better for you than its surface.” [Narrated by At-Tirmidhi]
وَعَنْ مُحَمَّدِ بْنِ كَعْبِ الْقُرَظِيّ قَالَ: حَدَّثَنِي مَنْ سَمِعَ عَلِيَّ بْنَ أَبِي طَالِبٍ قَالَ: إِنَّا لَجُلُوسٌ مَعَ رَسُولِ اللهِ ﷺ فِي الْمَسْجِدِ إِذْ طَلَعَ مُصْعَبُ بْنُ عُمَيْرٍ مَا عَلَيْهِ إِلَّا بُرْدَةٌ لَهُ مَرْقُوعَةٌ بِفَرْرٍ، فَلَمَّا رَآهُ رَسُوْلُ اللهِ ﷺ بَكَى۱ لِلَّذِي كَانَ فِيهِ مِنَ النِّعْمَةِ، وَالَّذِي هُوَ الْيَوْمَ فِيهِ ثُمَّ قَالَ رَسُولُ اللهِ : كَيْفَ بِكُمْ إِذَا غَدًا أَحَدُكُمْ فِي حُلَّةٍ وَرَاحَ فِي حُلَّةٍ وَوُضِعَتْ بَيْنَ يَدَيْهِ صَحْفَةٌ، وَرُفِعَتْ أُخْرَى وَسَتَرْتُمْ بُيُوتَكُمْ كَمَا تُسْتَرُ الْكَعْبَةُ، قَالُوا: يَا رَسُولَ اللَّهِ نَحْنُ يَوْمَئِذٍ خَيْرٌ مِنَّا الْيَوْمَ نَتَفَرَّغُ لِلْعِبَادَةِ وَنُكْفَى الْمُؤْنَةَ فَقَالَ: «لَأَنْتُمْ الْيَوْمَ خَيْرٌ مِنْكُمْ يَوْمَئِذٍ». رَوَاهُ التَّرْمِذِيُّ.
Muhammad ibn Ka‘b Al-Qurazi narrated: Someone who heard Ali ibn Abi Talib narrated that we were sitting with the Messenger of Allah (ﷺ) in the mosque when Mus‘ab ibn Umair appeared, wearing nothing but a patched cloak. When the Messenger of Allah (ﷺ) saw him, he wept 1 for the blessings he once had and his state today. Then the Messenger of Allah (ﷺ) said: “What will it be like when one of you wears one fine garment in the morning and another in the evening, a dish is placed before him and another removed, and you curtain your homes as the Ka‘bah is curtained?” They said: “O Messenger of Allah, we will be better off then than we are today, free for worship and spared from burdens.” He said: “No, you are better today than you will be then.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “he wept for the blessings he once had” – the apparent meaning is that his weeping was out of mercy and compassion for him, seeing his poverty and need, especially since he was once esteemed and immersed in blessings among his people. However, this somewhat contradicts what happened with Umar, who wept when he saw the Prophet (ﷺ) lying on a mat with nothing between him and it, its marks on his noble body, recalling the luxuries of Khosrau and Caesar. The Prophet (ﷺ) said to him: “Are you at this point, O Umar? Are you not content that they have the world and we have the Hereafter?” Thus, it is better to interpret the weeping as joy that he found in his nation someone who chose asceticism in the world and focus on the Hereafter. (As stated in Al-Mirqat)
۱ قوله: بكى للذي كان فيه من النعمة إلخ : والظاهر المتبادر أن بكاءه الا إنما كان رحمة له وشفقة عليه لما رآه من فقره وفاقته، لا سيما وقد كان عزيزا في قومه منغمسا في نعمته، لكن ينافيه بعض المنافاة ما وقع له مع عمر حيث بكى عمر الله لما رأى النبي مضطجعا على حصير سرير ليس بينه وبينه شيء، وقد أثر أثر ا الحصير على بدنه الشريف وتذكر عمر تنعم كسرى وقيصر ، فقال له: أأنت في هذا المقام يا عمر، أما ترضى أن تكون لهم الدنيا ولنا الآخرة، فالأولى أن يحمل البكاء على الفرح في أنه وجد في أمته من اختار الزهد في الدنيا والإقبال على العقبي. كذا في «المرقاة».
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا مَشَتْ أُمَّتِي بِالْمُطَيْطِيَاءِ وَخَدَمَهَا أَبْنَاءُ الْمُلُوكِ أَبْنَاءُ فَارِسَ وَالرُّومِ سُلْطَ ۲ شِرَارُهَا عَلَى خِيَارِهَا». رَوَاهُ التَّرْمِذِيُّ.
Ibn Umar (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “When my nation walks with arrogance and is served by the children of kings, the children of Persia and Rome, the worst of them 1 will be set over the best of them.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “the worst of them will be set” means the oppressors of the nation, and “over the best of them” means the oppressed. The commentators said: This Hadith is among the proofs of his prophethood, as he foretold the unseen, and his report matched reality. When they conquered the lands of Persia and Rome, took their wealth and luxuries, and enslaved their children, Allah set the killers of Uthman (may Allah be pleased with him) over them until they killed him, then set the Umayyads over the Hashemites, who did what they did, and so on. (Extracted from Al-Mirqat)
۱ قوله: سلط الله شرارها : أي ظلمة الأمة، وقوله على خيارها أي مظلومهم، قال الشراح: وهذا الحديث من دلائل نبوته ؛ لأنه أخبر عن المغيب ووافق الواقع خبره؛ فإنهم لما فتحوا بلاد فارس والروم، وأخذوا أموالهم وتجملاتهم، وسبوا أولادهم فاستخدموهم سلط الله قتلة عثمان الله عليه حتى قتلوه، ثم سلط بني أمية على بني هاشم، ففعلوا ما فعلوا، وهكذا. التقطته من «المرقاة».
وَعَنْ حُذَيْفَةَ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ قَالَ: «لَا تَقُومُ السَّاعَةُ حَتَّى تَقْتُلُوا إِمَامَكُمْ وَتَجْتَلِدُوا بِأَسْيَافِكُمْ وَيَرِثَ ۳ دُنْيَاكُمْ شِرَارُكُمْ». رَوَاهُ التَّرْمِذِيُّ.
Hudhaifah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “The Hour will not come until you kill your leader, fight each other with your swords, and your worst inherit 1 your world.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “your worst inherit your world” means that dominion, wealth, and positions fall into the hands of oppressors and those unworthy of them. (As stated in Al-Mirqat)
۱ قوله: يرث دنياكم شراركم بأن يصير الملك والمال والمناصب في أيدي الظلمة وغير أرباب الاستحقاق. كذا في «المرقاة».
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَا تَقُومُ السَّاعَةُ حَتَّى يَكُونَ أَسْعَدَ النَّاسِ بِالدُّنْيَا لُكَعُ۱ ابْنُ لُكَع». رَوَاهُ التَّرْمِذِيُّ وَالْبَيْهَقِيُّ فِي دَلَائِلِ النُّبُوَّةِ».
Hudhaifah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The Hour will not come until the most fortunate of people in the world is a base 1 son of a base man.” [Narrated by At-Tirmidhi and Al-Bayhaqi in Dala’il An-Nubuwwah]
Notes / الحواشي
1 His statement: “base” means of low lineage and vile character. (As stated in Al-Mirqat)
۱ قوله : لكع : أي رديء النسب دنيء الحسب. كذا في «المرقاة».
وَعَنْ أَنَسٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: يَأْتِي عَلَى النَّاسِ زَمَانُ الصَّابِرُ۱ فِيهِمْ عَلَى دِينِهِ كَالْقَابِضِ عَلَى الْجَمْرِ». رَوَاهُ التَّرْمِذِيُّ.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A time will come upon people when the one who is patient 1 in his religion is like one grasping a burning coal.” [Narrated by At-Tirmidhi]
Notes / الحواشي
1 His statement: “the one who is patient in his religion” – the meaning is that just as one grasping a burning coal cannot endure its burning of his hand, so too will the religious person in that time struggle to remain steadfast in his religion due to the dominance of sinners and sins, the spread of corruption, and the weakness of faith. Al-Ju‘bari said: This time is the time of patience, for the good is denied, the evil is recognized, intentions are corrupted, betrayals appear, the truthful are harmed, and the false are honored. Thus, whoever allows you to maintain a state in such hardship is like one grasping a burning coal. (Extracted from Al-Mirqat)
۱ قوله: الصابر فيهم إلخ والمعنى كما لا يقدر القابض على الجمر أن يصبر لإحراق يده، كذلك المتدين يومئذ لا يقدر على ثباته على دينه لغلبة العصاة والمعاصي وانتشار الفسق وضعف الإيمان. وقال الجعبري: أي هذا الزمان زمان الصبر؛ لأنه قد أنكر المعروف وعرف المنكر وفسدت النيات وظهرت الخيانات وأوذي المحق وأكرم المبطل، فمن يسمح لك بالحالة التي لزومها في الشدة كالقابض على جمر النار. التقطته من «المرقاة».
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «لَتَتْبَعُنَّ سَنَنَ۱ مَنْ كَانَ قَبْلَكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ، حَتَّى لَوْ دَخَلُوا جُحْرَ ضَبٌ تَبِعْتُمُوهُمْ، قِيلَ: يَا رَسُوْلَ اللهِ الْيَهُودُ وَالنَّصَارَى؟ قَالَ: «فَمَنْ؟». مُتَّفَقٌ عَلَيْهِ.
Abu Sa‘id (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “You will surely follow the ways 1 of those before you, span by span, cubit by cubit, until if they entered a lizard’s hole, you would follow them.” It was said: “O Messenger of Allah, the Jews and Christians?” He said: “Who else?” [Agreed Upon]
Notes / الحواشي
1 His statement: “the ways of those before you” – with a stressed sin, plural of sunnah, meaning path, whether good or bad. Here, it refers to the ways of those with desires and innovations who invented them after their prophets, altering their religion and distorting their scriptures, as happened with the Children of Israel, step by step. (As stated in Al-Mirqat)
۱ قوله: سنن من قبلكم بضم السين جمع سنة، وهي لغة الطريقة، حسنة كانت أو سيئة، والمراد هنا طريقة أهل الأهواء والبدع التي ابتدعوها من تلقاء أنفسهم بعد أنبياءهم من تغير دينهم وتحريف كتابهم، كما أتى على بني إسرائيل حذو النعل بالنعل. كذا في «المرقاة».