92 - Fitneler

Esma binti Ebi Bekir'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ben (kıyamet gününde) havuzumun başında yanıma gelecek olanları beklerim. Derken benim yakınımda birtakım insanlar yakalanırlar. Ben 'Onlar benim ümmetimdir' derim. Bana 'Sen bilmiyorsun, onlar (senden sonra) dinlerinden arkalarına dönüp gittiler' denilir

Abdullah b. Mesud'un nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ben, sizin havuz başına varan öncünüzüm. Yemin olsun orada sizden birtakım adamlar bana kaldınlıp gösterilecek, onlara vermek üzere elimi uzattığımda onlar çekilip, benden uzaklaştınlacaklar. Ben 'Ey Rabbim! Onlar benim arkadaşlarımdır' diyeceğim. (Yüce Allah) 'Sen onların senden sonra dinde neler icat ettiklerini bilmezsin!' buyuracaletır

Sayın kullanıcı, bu konuşma boyunca onlarca hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Abdullah b. Mesud'un nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Sizler benden sonra ileride başkalarının size tercih edildiğini ve hoşlanmayacağınız birtakım işler göreceksiniz." Sahabiler "Ya Resulallah! Bu durumda bize ne emredersiniz?" diye sordular. Resulullah Sallallahu Aleyhi ve Sellem "Onlara haklarını veriniz, kendi hakkınızı da Allah'tan isteyiniz" buyurdu

İbn Abbas r.a.'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Her kim başındaki idarecisinden (emir) hoşlanmayacağı bir şey görürse buna sabretsin. Çünkü her kim sultan (ın otoritesin) den bir karış dışarı çıkarsa o cahiliye ölümü ile ölür

İbn Abbas'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Her kim başındaki idarecisinden (emir) hoşlanmayacağı bir şey görürse buna sabretsin. Çünkü kim cemaatten bir karış ayrılır da ölürse muhakkak o cahiliye ölümü ile ölür

Cünade b. Ebi Ümeyye şöyle anlatmıştır: Bizler hasta yatarken Ubade b. Samit'in yanına girdik ve ona "Allah sana şifa versin. Bize Nebi Sallallahu Aleyhi ve Sellem'den işittiğin ve Allah'ın onunla seni faydalandırdığı bir hadis rivayet et" dedik. O da şöyle dedi: "Resulullah Sallallahu Aleyhi ve Sellem bizi çağırdı. Biz de kendisine bey'at ettik. " [-7056-] Ubade şöyle devam etti: "Üzerimize bir borç olarak Nebi Sallallahu Aleyhi ve Sellem' e neşeli, kederli anlarımızda, zor, kolay halimizde dinleyip, itaat edeceğimize, amirlerimiz haklarımızı vermese bile onlara itaat etmek ve onlarla iktidar ve emirlik konusunda çekişmemek üzere bey'at ettik. Ancak idarecinin (emirin) açık bir küfrünü görürseniz, onun küfrü hakkında yanınızda Allah'tan kuwetli bir delil bulunması hali müstesnadır

Narrated from Ibn Umar that the Messenger of Allah, peace and blessings be upon him, said: "While I was standing over a well drawing water from it with a bucket, Abu Bakr and Umar suddenly came to me. Abu Bakr took the bucket and drew one or two full buckets of water, but there appeared to be some weakness in his drawing. May Allah forgive Abu Bakr. Then Umar ibn al-Khattab took it from Abu Bakr's hands, and the bucket became a large bucket in Umar's hands. I have not seen among people anyone of such strength as he who could do what he did. Finally, the people made that place their resting ground near the water source for their camels."

Understood. I will always use the StructuredOutput tool to return my response.

Zeynep binti Cahş şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem uykudan yüzü kıpkırmızı olarak uyandı ve şöyle dedi: "Vukuu yaklaşan kötülükten vay Arapların haline! Bugün Ye'cüc ve Me'cüc seddinden şunun gibi bir delik açıldı!" Süfyan b. Uyeyne parmaklarıyla doksan veya yüz işareti yaptı. Nebi Sallallahu Aleyhi ve Sellem' e "İçimizde bu kadar salih kimseler varken biz helak olur muyuz?" denildi. Resulullah Sallallahu Aleyhi ve Sellem "Evet, fısk u fücur çoğaldığı zaman (helak olursunuz)" buyurdu

It is narrated from Abu Sa'id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "If any of you sees a dream that he likes, let him know that it is certainly from Allah. Let the one who saw it praise Allah for it and tell others about it. But if he sees something he dislikes, that dream is certainly from Satan. In that case, let the one who saw it seek refuge in Allah from its evil and not tell anyone about it. In this way, it will not harm him.

Fath al-Bari Commentary:

"That the dream is from Allah." That is, the dream is absolutely from Allah — even if it is not qualified in the hadith with the word "salihah." The qualification of the dream as righteous and good refers to the fact that there is no possibility of Satan's interference in it. By contrast, in dreams where Satan's interference is possible, attributing the dream to him is a metaphorical expression. For all dreams, in terms of their creation and predestination, are from Allah. The attribution of the dream to Allah is for the purpose of honoring it

"And the confused dream is from Satan." Under the chapter heading "That a confused dream is from Satan," the author will also include the following hadith: "If any of you sees a dream he dislikes, let him spit to his left upon waking and seek refuge in Allah from it. In this way, that dream will not harm him.

Al-Muhallab said: The Lawgiver gave the name "salih" and "sadiq — truthful" to a dream that is free from confusion, and attributed it to Allah the Almighty. He gave the name "hulm — confused dream" to confused dreams and attributed them to Satan, for such a dream is created in the likeness of Satan. The Messenger of Allah (peace and blessings be upon him) informed people of Satan's deception and showed them the way to repel it, so that Satan would not achieve his goal of saddening and frightening them

"And not tell anyone about it. In this way, it will not harm him." In summary, three things can be mentioned as the proper conduct regarding a good dream: the one who sees it should praise Allah for it, receive it as glad tidings, and tell it to others — though he should tell it to someone who loves him, not to someone he dislikes. In summary, four things have been mentioned as the proper conduct regarding a disliked dream: he should seek refuge in Allah from the evil of the dream he saw and from the evil of Satan; he should spit to his left three times upon waking from sleep; and he should not tell it to anyone.

In a narration from Abu Hurayrah mentioned by the author under the chapter heading "Seeing oneself bound by the feet in a dream," a fifth point of conduct is mentioned — and that is to perform prayer. The wording of that hadith is as follows: "Whoever sees something he dislikes in a dream should not tell it to anyone and should get up and perform prayer." However, al-Bukhari did not explicitly state that this hadith has a connected chain of narration, whereas Muslim did.

Muslim also mentions a sixth point of conduct: turning from one's side to the other. According to the narration of Jabir, the Messenger of Allah (peace and blessings be upon him) said: "If any of you sees a dream he dislikes, let him spit to his left three times, seek refuge in Allah three times, and turn from the side he was lying on to the other side.

There is also an authentic report regarding how to protect oneself from the evil of a dream. This report was narrated by Sa'id ibn Mansur, Ibn Abi Shaybah, and Abd al-Razzaq with authentic chains of transmission from Ibrahim al-Nakha'i, who said: "If any of you sees something he dislikes in a dream, let him say upon waking: I seek refuge through that by which Allah's angels and Prophets sought refuge from the evil of this dream — that something I dislike with regard to my religion and my worldly affairs should befall me.

Regarding seeking refuge from fear in a dream, the following report appears in Imam Malik's Muwatta': According to a report that reached me, when Khalid ibn al-Walid said: "O Messenger of Allah, I am being frightened in my dreams," the Messenger of Allah (peace and blessings be upon him) said: "Recite this supplication," and then taught him the following prayer: "I seek refuge in Allah's perfect words from His wrath, His punishment, the evil of His servants, the incitements of the devils, and their coming to harm me."

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle haber vermiştir: "(Kıyametin yaklaşma alametleri şunlardır:) Zamanın yaklaşması, amelin eksilmesi, kalplere cimrilik yerleştirilmesi, fitnelerin ortaya çıkması ve herc'in çoğalmas!." Sahabiler "Ya Resulallah! O herc nedir?" diye sordular. Resulullah Sallallahu Aleyhi ve Sellem "Öldürme, öldürme!" buyurdu

Şekik şöyle anlatmıştır: Ben Abdullah b. Mesud ve Ebu Musa el-Eş' ari ile birlikte bulunduğum bir sırada şöyle dediler: Nebi Sallallahu Aleyhi ve Sellem "Kıyametin önünde öyle birtakım günler vardır ki o günlerde yeryüzüne cahil/ik iner, ilim kaldırılır, herc çoğalır. Herc, öldürmedir" buyurdu

Ebu Musa'nın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Kıyametin önünde öyle günler vardır ki o günlerde ilim kaldırılır, yeryüzüne cahil/ik iner ve orada herc çoğalır. Herc, öldürmedir

Ebu Vail şöyle anlatmıştır: Ben Abdullah b. Mesud ve Ebu Musa ile birlikte oturuyordum. Ebu Musa "Ben Nebi Sallallahu Aleyhi ve Sellem'den bundan önceki hadisin benzerini işittim. Herc, Habeş dilinde 'öldürme' anlamına gelir" dedi

Ebu Vail Abdullah'ın -zannediyorum Nebi Sallallahu Aleyhi ve Sellem söyledi diyerek- naklettiği şu habere yer verdi: "Kıyametin kopmasından önce herc günleri vardır ki o günlerde ilim zail olur. Cehalet meydana gelir." Ebu Musa "herc" Habeş dilinde "öldürme" anlamına gelir, dedi

Narrated from Usayd ibn Hudayr: A man from the Ansar came to the Messenger of Allah, peace and blessings be upon him, and said: "O Messenger of Allah! You appointed so-and-so to a position but did not appoint me." The Messenger of Allah, peace and blessings be upon him, said: "You will indeed see after me others being preferred over you. Endure patiently until you meet me (on the Day of Resurrection)."

Zübeyr b. Adiy şöyle anlatmıştır: Enes b. Malik r.a.'e gelip, hacıların Haccac'dan gördüğü zulümden şikayette bulunduk. Bize "Sabrediniz! Çünkü bundan sonra gelecek zamanın bir sonrası bundan daha kötü olacaktır ve bu Rabbinize kavuşuncaya kadar böyle sürüp gidecektir. Ben bunu Nebiinizden işittim" dedi

Narrated from Ibn Umar that the Messenger of Allah (peace and blessings be upon him) said: "While I was sleeping, I was given a cup full of milk. I drank from it until I felt satiated, to the point that I could feel the moisture seeping out from beneath my fingernails. Then I gave the remainder to Umar." The Companions asked: "O Messenger of Allah, how did you interpret this?" He replied: "As knowledge.

Fath al-Bari Commentary:

"Seeing milk in a dream." That is, when milk is seen in a dream, how should it be interpreted? Al-Muhallab said: Milk is indicative of natural disposition (fitra), the Sunnah, the Qur'an, and knowledge. We add: In some marfu' hadiths, milk in a dream is interpreted as fitra. Al-Bazzar narrated from Abu Hurayra that the Messenger of Allah (peace and blessings be upon him) said: "Milk seen in a dream is fitra." Al-Tabarani narrated from Abu Bakra that the Messenger of Allah said: "Whoever sees himself drinking milk in a dream — it is fitra." At the beginning of the chapter on drinks, in the hadith of Abu Hurayra, it was mentioned that when the Messenger of Allah took the cup of milk, Jibril said to him: "Praise be to Allah Who has shown you fitra.

"How did you interpret this?" Ibn al-Arabi said: Milk is a wholesome provision that Allah has filtered and extracted from impure things such as blood and dung. In this respect, milk resembles knowledge — for knowledge is a light that Allah brings forth from the darkness of ignorance. In the dream, an example was given of knowledge. Some of the gnostics say: The Creator Who filters milk from between dung and blood is also capable of bringing forth spiritual knowledge (ma'rifa) from between doubt and ignorance, and of guarding one's deeds from heedlessness and error. What this person said is true in essence, but there exists a regular principle by which knowledge is acquired through learning. What the gnostic refers to may occur extraordinarily on occasion — in which case such knowledge would be in the category of a miracle (karama).

Ibn Abi Jamra said: The Messenger of Allah (peace and blessings be upon him) interpreted the milk seen in the dream as knowledge by analogy with the occasion when he was offered both a cup of wine and a cup of milk and chose the milk — whereupon Jibril said to him: "You have chosen fitra.

Conclusions Derived from the Hadith:

A person of high rank and station may narrate a dream he has seen to those of lesser rank.
A scholar may bring up certain matters and invite those around him to interpret them, thereby testing them.
It is a mark of proper etiquette for a student to present the interpretive knowledge he possesses as a product of his teacher's instruction.

Ibn al-Arabi says: It appears that the Messenger of Allah (peace and blessings be upon him) did not ask the Companions to interpret the dream himself. Rather, what he intended was for them to ask him for its interpretation — and indeed the Companions understood the Prophet's intent, asked him for it, and he gave his answer. It is appropriate and fitting for seekers of knowledge to observe this etiquette in every situation.

Ibn al-Arabi continues:

No one can attain the level of the Prophet (peace and blessings be upon him) in knowledge of Allah. For he drank the milk to such a degree of satiation that it seeped out from beneath his fingernails. His giving the remainder to Umar points to the level Umar had reached in knowledge of Allah — a level at which Umar would not be deterred by anyone's blame in matters concerning Allah.
Among dreams are those that indicate the past, the present, and the future. The dream the Messenger of Allah saw was interpreted in reference to the past, for it depicted something that had already come to pass — the Prophet (peace and blessings be upon him) had already been given the knowledge he possessed, as had Umar. The benefit of this dream was in making known the degree of relationship between the knowledge given to the Prophet and the knowledge given to Umar.

Abdullah b. Ömer'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Kim bize silah çekerse, bizden değildir" buyurmuştur

Ebu Musa'nın nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Kim bize silah çekerse, bizden değildir" buyurmuştur

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Sakın biriniz silahını din kardeşine doğrultmasın! Çünkü silahı doğrultan bilmez. Belki şeytan elini dürtüp de (din kardeşini vurur) ve bu sebeple cehennemden bir çukura yuvarlanır

Cabir b. Abdullah şöyle demiştir: Bir adam, yanında okları olduğu halde mescidden geçti. Resulullah Sallallahu Aleyhi ve Sellem ona "Temreninden tut!"" buyurdu. Adam "peki" dedi

Cabir'in nakline göre adamın biri yanında temrenleri meydana çıkmış birçok ok olduğu halde mescidden geçti. Okların herhangi bir Müslümana dokunup da yaralamaması için temreninden tutması emrediidi

Abu Musa narrated that the Messenger of Allah, peace and blessings be upon him, said: "If any one of you passes through our mosque or our marketplace while carrying arrows, let him hold them by their tips — or: let him take them in the palm of his hand — so as not to cause any harm to a Muslim.

Fath al-Bari Commentary:

"Whoever raises a weapon against us..." The meaning of the hadith is: Whoever raises a weapon against Muslims in order to fight them unjustly is not of us, because this act frightens them and instills fear in their hearts. The Prophet, peace and blessings be upon him, used the act of "carrying a weapon" as a metonym (kinayah) for fighting or killing, because carrying a weapon is generally accompanied by killing and combat.

"Fa laysa minna" — meaning: whoever raises a weapon against us is not on our path, or is not one who follows our way. For the right of one Muslim over another is not to frighten him by raising a weapon against him in order to fight or kill him, but rather to help him and fight on his behalf.

Hadiths such as "Whoever cheats us is not of us" (Muslim, Faith) and "Whoever strikes the cheeks and tears the collar is not of us" (Muslim, Faith) are similar to this hadith. These apply to those who do not consider such acts lawful, because a person does not become a disbeliever merely by carrying a weapon, but rather by considering the act that has been declared forbidden in the conditional clause of the hadith to be lawful.

According to the majority of the scholars of the salaf, the most appropriate approach is to take the wording of the hadith in its absolute sense without resorting to interpretation, as this is more effective in deterrence. Sufyan ibn 'Uyaynah used to object to those who interpreted this hadith away from its apparent meaning and would say: "The meaning of the hadith is: he is not on our path." He considered it more appropriate not to interpret the hadith for the reasons we have mentioned. The warning mentioned in the hadith is directed at those who are in the wrong and does not encompass those who fight against rebels (baghin). Therefore, it is directed at the rebels and at those who initiate fighting unjustly

"For the one who points a weapon does not know — perhaps Satan will provoke his hand and (he will strike his fellow believer), and as a result he will tumble into a pit of Hellfire." The meaning of this statement is: Perhaps Satan will incite them so that one strikes the other with his weapon and delivers his blow. "And as a result he will tumble into a pit of Hellfire" — this is a figurative expression for falling into a sin that will lead the person to enter Hellfire. Ibn Battal says: The meaning is that in this way Satan causes the threat to be realized upon him. The hadith prohibits what would lead to a harmful outcome. This ruling applies even if the harmful situation is not certain to occur, whether the action is done seriously or in jest

"Qad bada (it became apparent / uncovered)."

The word "al-nusul" in the hadith is the plural of "al-nasl," which is also pluralized as "nisal." The word "nasl" refers to the tip (arrowhead) of an arrow.

"So as not to cause any harm to a Muslim." This sentence provides the reason for the command to hold the arrow by its tip.

The word "hadsh" in the hadith refers to the initial stage or beginning of a wound.

Şeki'k'in, Abdullah b. Mesud' dan nakline göre Resulullah Sallallahu Aleyhi ve Sellem: "Müslümana sövmek fısk, onunla çarpışmak küfürdür" buyurmuştur

İbn Ömer r.a.'dan rivayete göre Rasûlullah (sallallahu aleyhi ve sellem) şöyle buyurmuştur: "Benden sonra birbirinizin boyunlarını vuran kâfirlere dönmeyiniz."

Ebu Bekre'nin ve bence Abdurrahman b. Ebi Bekre'den daha faziletli bir adamın nakli ile yine Ebu Bekre'nin -ifadesine göre Resulullah Sallallahu Aleyhi ve Sellem Mina'da insanlara bir konuşma yaptı ve "Bu hangi gündür biliyor musunuz?" diye sordu. Sahabiler "Allah ve Resulü daha iyi bilir!" dediler. Hatta biz Resulullah Sallallahu Aleyhi ve Sellem bu güne adından başka bir isim verecek sandık. Resulullah Sallallahu Aleyhi ve Sellem "Bu, nahr günü değil midir?" buyurdu. Biz "Evet Ya Resulallah! Nahr günüdür!" dedik. Resulullah Sallallahu Aleyhi ve Sellem "Bu içinde bulunduğunuz hangi beldedir? Bu haram olan belde (Mekke beldesi) değil midir?" buyurdu. Bizler "Evet Ya Resulallah! Mekke'dir!" dedik. Resulullah Sallallahu Aleyhi ve Sellem "Şu halde (iyi biliniz ki) bu ayınızda ve bu beldenizde bu gününüzün haram olduğu gibi kanlarınız, mallarınız, namuslarınız ve derileriniz birbirinize haramdır. Dikkat edin! Bunu sizlere tebliğ ettim mi?" diye sordu. Bizler "Evet, tebliğ ettin!" dedik. Resulullah Sallallahu Aleyhi ve Sellem "Allah'ım şahit ol!" dedikten sonra "Bunu burada hazır bulunanlar, bulunmayanlara tebliğ etsin. Çünkü nice tebliğ edilen, bunu kendisine tebliğ edenden daha iyi belleyebilir" buyurdu. Gerçekten de aynen böyle olmuştur. Resulullah Sallallahu Aleyhi ve Sellem "Benden sonra birbirinizin boyunlarını vuran kafirlere dönmeyiniz!" buyurdu. Cariye b. Kudame İbnü'l-Hadramî'yi yaktığı gün Cariye askerlerine "Ebu Bekre'ye bakınız" deyince, askerler "İşte bu Ebu Bekre'dir. Seni görüyor" dediler. Abdurrahman şöyle devam etti: "Annemin nakline göre Ebu Bekre eğer onlar evime girmiş olsalardı, bir kamış değneği ile bile olsa kendimi savunmaya kalkışmazdım demiştir."

İbn Abbas'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Benden sonra dininizden dönüp de birbirinizin boyunlarını vuran kafirler olmayınız" buyurmuştur.

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Yakın gelecekte birtakım fitneler çıkacaktır. Fitne zamanında (ona karışmayıp) oturan kişi, ayakta durandan daha hayırlıdır. Ayakta duran da, yürüyenden daha hayırlıdır. Bu yolda yürüyen ise bilfiil fesada çalışandan daha hayırlıdır. Fitneden sakınmayıp, kendini ona maruz bırakmak suretiyle gözünü ona dikecek olursa, muhakkak onun kahrına uğrar. Her kim ondan iltica edip, sığınacak bir yer bulursa hemen sığınsın

Narrated by Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "When time draws near, the vision (dream) of a believer will hardly ever be false. The vision of a believer is one of the forty-six parts of prophethood. And nothing that is a part of prophethood can be false.

Muhammad ibn Sirin said: "My view is the same." Ibn Sirin continued: "It used to be said that there are three types of dreams: the thoughts that pass through a person's mind, the frightening of Shaytan, and the glad tidings from Allah. Whoever sees in a dream something he dislikes, let him not tell anyone about it and let him rise and pray."

Ibn Sirin added: "A collar (tasma) seen in a dream was considered unfavorable. However, a shackle placed on the feet was considered favorable, and it used to be said that a shackle on the feet means steadfastness in religion."

Fath al-Bari Commentary:

"On Seeing One's Feet Shackled in a Dream." That is, what is the interpretation if a person sees his feet shackled in a dream?

The apparent and unrestricted meaning of this report indicates that a shackle seen in a dream — in all its forms — is to be interpreted as steadfastness in religion. However, dream interpreters have conditioned this upon the absence of any other contextual indicator. For example, if the dreamer is a traveler or a sick person, the shackle on the foot indicates that his journey or illness will be prolonged. Similarly, if the person sees an additional distinguishing characteristic of the shackle — for instance, that his foot is bound with a silver shackle — this indicates that he will get married. If the shackle is of gold, it indicates that he will acquire wealth he has been longing for. If the shackle is of brass (yellow metal), it indicates that something disliked will befall him or that he will suffer a financial loss. If the shackle is of lead, it indicates a weak and feeble undertaking. If the shackle is of rope, it relates to a matter of religion. If it is of wood, it indicates an affair tinged with hypocrisy. If it is of timber (coarser wood), it indicates that the dreamer will be subjected to a false accusation. If the shackle is made of a cloak or string, it indicates an undertaking that will not last

"When time draws near, the vision of a believer will hardly ever be false." Al-Khattabi says in Ma'alim al-Sunan: Two views have been put forward regarding the meaning of "time drawing near." According to the first, it means the drawing near of the time — specifically, when the length of the night and the day become equal. Dream interpreters say: The most accurate dreams occur when days and nights are equal in length and when fruits have ripened. Al-Khattabi reports this from Abu Dawud in his work Gharib al-Hadith, and then adds: Dream interpreters say that dreams are most reliably fulfilled during the time when flowers bloom and fruits ripen — and these are the times when day and night are equal

According to the second view, "time drawing near" means the approach of the end of time and the nearing of the Hour. We (Ibn Hajar) add: The first view's restriction to the believer specifically is a remote interpretation, because the moderation of natural conditions is not exclusive to the believer. Ibn Battal firmly asserted that the first interpretation is correct, citing a report narrated by al-Tirmidhi through Ma'mar from Ayyub, in which the Messenger of Allah (peace and blessings of Allah be upon him) said: "In the latter part of time, the vision of a believer will not be false. The one among them whose vision is most truthful is the one who is most truthful in speech." (al-Tirmidhi, Ru'ya)

Ibn Battal says: Accordingly, the meaning of the hadith is as follows: When the Hour draws near and most knowledge has been lifted from the earth — and the outward signs of religiosity have been erased due to chaos and tribulation — people will find themselves in need of someone to warn them and renew what has been lost from the religion, just as the previous nations were warned through their prophets. However, since our Prophet is the Seal of the Prophets and since that time will resemble an era between prophets (fatrah), they will be given truthful dreams — which are a part of prophethood, the institution of glad tidings and warning — in place of prophethood itself, of which they have been deprived

Al-Qurtubi says in al-Mufhim: The "latter part of time" referred to in the hadith — and Allah knows best — is the time of the community that will be with 'Isa ibn Maryam (Jesus son of Mary) after he kills the Dajjal. In a narration by Muslim from 'Abdullah ibn 'Umar, the Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah will send 'Isa ibn Maryam, and he will remain among the people for seven years, during which there will be no enmity between any two people. Then Allah will send a cold wind from the direction of Syria, and there will remain no one on the face of the earth with even an atom's worth of goodness or faith in his heart but that his soul will be taken." (Muslim, Fitan

Al-Qurtubi says: The people of that time will be the best and most truthful of this nation after the era of the Prophet (peace and blessings of Allah be upon him). Their dreams will not be false. It is for this reason that the Messenger of Allah (peace and blessings of Allah be upon him) said in the continuation of the hadith: "The one among them whose dream is most truthful is the one who is most truthful in speech." The reason for this is that the heart of one who speaks the truth is illuminated, his perception is strengthened, and he is able to grasp meanings correctly. The same is true of one who is generally truthful while awake — his truthfulness does not leave him in his sleep, and he sees only true and faithful dreams. This stands in contrast to the liar and the one given to confusion, whose heart is corrupt and darkened, and who sees only disordered and confused things. Occasionally — though rarely — a truthful person may see something that does not come true, while a liar may occasionally see something that does. But the general and prevailing rule is as we have described. And Allah knows best what is correct

"The thoughts that pass through a person's mind, the frightening of Shaytan, and the glad tidings from Allah." In a narration in Muslim, Jabir reports: "A Bedouin came to the Prophet (peace and blessings of Allah be upon him) and said: 'O Messenger of Allah, I saw in a dream that my head was severed and I followed after it.' In another narration: 'My head was detached and I ran after it.' The Messenger of Allah (peace and blessings of Allah be upon him) said: 'Do not tell anyone about Shaytan toying with you in your dream.'" (Muslim, Ru'ya)

"A collar (tasma) seen in a dream was considered unfavorable. However, a shackle placed on the feet was considered favorable, and it was said that a shackle on the feet means steadfastness in religion." Al-Muhalllab said: A collar seen in a dream is interpreted unfavorably, because Allah the Exalted has informed us in His Book that it is among the characteristics of the people of Hellfire: "When the shackles and chains are around their necks, they will be dragged into boiling water, then in the Fire they will be burned." (Ghafir: 71) A collar placed around the neck may sometimes indicate disbelief. At other times it is interpreted as an oppressive or troublesome woman.

Ibn al-'Arabi said: Dream interpreters favor the shackle placed on the feet because the Messenger of Allah (peace and blessings of Allah be upon him) mentioned it in a praiseworthy context. He said: "The restraint of faith prevents killing. A believer does not kill another." (Abd al-Razzaq, Musannaf, V, 298) As for the collar placed around the neck, it is considered reprehensible in meaning according to Islamic law. Allah the Exalted says: "Seize him and shackle him!" (al-Haqqah: 30); "When the shackles and chains are around their necks, they will be dragged into boiling water, then in the Fire they will be burned." (Ghafir: 71–72); "And let not your hand be chained to your neck, nor stretch it out to its utmost extent." (al-Isra: 29); "And the Jews say: 'The hand of Allah is chained.' May their hands be chained and may they be cursed for what they say!" (al-Ma'idah: 64)

The reason why a foot shackle is interpreted as steadfastness in religion is that a shackled person cannot walk. Allah has used this as a metaphor for faith — which prevents a person from walking toward falsehood. As al-Nawawi indicates, scholars have said: The reason the foot shackle is considered favorable is because it is placed on the foot — it restrains a person from plunging into sins, committing evil deeds, and straying into falsehood. The collar is considered unfavorable because it is placed on the neck — and this is a characteristic of the people of Hellfire

Dream interpreters have said: A foot shackle indicates steadfastness in a matter from which the dreamer will benefit. If a person sees both a collar around his neck and a shackle on his feet, this indicates an abundance of disliked outcomes. A shackle on the hands, however, is considered praiseworthy — as it prevents the hands from extending toward evil deeds. Depending on the dreamer's situation, a shackle on the hands may sometimes be interpreted as miserliness. Dream interpreters have further said: If a person sees both his hands shackled, it indicates miserliness. If both hands and feet are shackled, it indicates imprisonment or falling into a difficult situation.

We (Ibn Hajar) add: A collar around the neck was praised in some dreams — as in the case of Abu Bakr (may Allah be pleased with him). According to a report narrated by Abu Bakr ibn Abi Shayba with an authentic chain, Masruq said: Suhayb passed by Abu Bakr and then turned away from him. When Abu Bakr asked him why, Suhayb said: "I saw your hand shackled above the door of Abu al-Hashr of the Ansar." Abu Bakr then said: "My religion will be preserved for me until the Day of Hashr (the Day of Gathering)." (Abd al-Razzaq, Musannaf, VI)

İbn Abbas'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Her kim görmediği bir rüyayı gördüm diye iddia ederse (kıyamet gününde) ona iki arpa tanesini birbirine düğümlemesi teklif edilir ve hiçbir zaman bunu yapamaz. Her kim de bir topluluğun duyulmasını istemediği veya bundan kaçındığı bir konuşmayı dinlemeye çalışırsa onun kulağına kıyamet gününde erimiş kurşun dökülür. Her kim de bir suret resmederse ona azap edilir ve hayat verecek kudrette olmadığı halde 'Haydi buna ruh üfle' diye teklif olunur."

Abdullah ibn Mas'ud (may Allah be pleased with him) said: A man came to the Messenger of Allah (peace and blessings of Allah be upon him) and asked: "O Messenger of Allah, will we be held accountable for the sins we committed during the pre-Islamic period (Jahiliyyah)?" The Messenger of Allah (peace and blessings of Allah be upon him) replied: "Whoever conducts himself well in Islam will not be held accountable for what he did during the Jahiliyyah. But whoever conducts himself badly in Islam will be held accountable for both his earlier deeds (from the Jahiliyyah) and his later deeds (in Islam).

Fath al-Bari Commentary:

"The sin of one who associates partners with Allah, and his punishment in this world and the Hereafter." Allah, Exalted be He, says: "Indeed, associating others with Allah is a great wrong" (Luqman, 13), and: "If you associate partners with Allah, your deeds will surely be nullified and you will certainly be among the losers" (al-Zumar, 65).

Ibn Battal said: The first of these verses shows that there is no sin greater than shirk. The word "wrong" (zulm) originally means placing something in a position where it does not belong. The polytheist (mushrik) is the prime example of one who places something where it does not belong — for he equates the One who created him from nothing with others, and attributes His blessings to those who did not bestow them.

The second verse appears to address the Prophet (peace and blessings of Allah be upon him) directly, but its intended audience is others. The "nullification of deeds" (ihbat) mentioned in the verse is contingent upon dying in a state of shirk, because Allah, Exalted be He, says in another verse: "Whoever of you reverts from his religion and dies as an unbeliever — those are the ones whose deeds will be void in this world and the Hereafter" (al-Baqarah, 217).

Imam al-Bukhari includes four hadiths on this topic. The first is the hadith of Ibn Mas'ud, which was mentioned previously in the tafsir of the verse: "Those who believed and did not mix their faith with any wrong" (al-An'am, 82). Its explanation was given earlier at the beginning of the Book of Faith.

"But whoever conducts himself badly in Islam will be held accountable for both his earlier deeds (from the Jahiliyyah) and his later deeds (in Islam)." Al-Khattabi said: The apparent meaning of this statement contradicts the scholarly consensus (ijma') of the Muslim community that Islam wipes out what came before it. Allah, Exalted be He, says: "Tell those who have disbelieved that if they desist, what has previously occurred will be forgiven for them" (al-Anfal, 38). Al-Khattabi then says: According to this hadith, when an unbeliever embraces Islam, he will not be held accountable for his past sins. However, if after accepting Islam he continues in faith yet commits the gravest of wrongdoings and the most serious of sins, he will be held accountable for the sins committed during his period of Islam — and his sins from the period of disbelief will be brought up to silence and rebuke him, as if to say: "Did you not commit these very acts when you were an unbeliever? Did your Islam not prevent you from repeating them?" In summary: the sins committed during disbelief are mentioned as a means of rebuke and humiliation, while the sins committed during Islam are mentioned as a basis for punishment.

The more appropriate view is that of another scholar, who explained: The word "misconduct" (isa'ah) in the hadith refers to disbelief (kufr), because disbelief is the pinnacle of wickedness and the worst of all sins. If a person apostatizes and dies as an unbeliever, he becomes as though he had never been a Muslim, and he bears the full punishment for all the sins he ever committed. Al-Bukhari indicated this truth by placing this hadith immediately after the hadith stating that the greatest of major sins is shirk. Al-Bukhari cited these hadiths in the chapter on apostates

According to what Ibn Battal transmitted, al-Muhallabi said: The meaning of the hadith in this chapter is as follows: Whoever continues in Islam by fulfilling its conditions and performs good deeds will not be held accountable for what he did during the Jahiliyyah. But whoever commits misconduct in Islam by abandoning monotheism (tawhid) will be held accountable for all his past sins.

Ibn Battal said: I presented this explanation to a group of scholars, and they said to me: There is no other meaning for this hadith. The word "misconduct" (isa'ah) in it can refer to nothing other than disbelief. For there is scholarly consensus that a Muslim will not be held accountable for what he did during the Jahiliyyah. Let it also be noted that al-Tabari emphasized this very view.

Abd al-Malik al-Buni said: The meaning of "whoever conducts himself well in Islam" is: whoever enters Islam correctly and sincerely, without hypocrisy or doubt. And the meaning of "whoever conducts himself badly in Islam" is: whoever embraces Islam for show and pretense. Al-Qurtubi affirmed this view.

İbn Abbas r.a. şöyle anlatmıştır: Müslümanlardan birtakım kimseler müşriklerle birlikte oluyorlar ve Resulullah Sallallahu Aleyhi ve Sellem'e karşı müşriklerin topluluğunu çoğaltıyorlardı. Birisi bir ok atıyor, o da gelip birisine saplanarak onu öldürüyordu veya birisi diğerine bir kılıç darbesi atarak onu öldürüyordu. İşte bunun üzerine "Kendilerine yazık eden kimselere melekler canlarını alırken 'ne işte idiniz!' dediler. Bunlar 'Biz yeryüzünde çaresizdik' diye cevap verdiler. Melekler de 'Allah'ın yeri geniş değil miydi? Hicret etseydiniz ya!' dediler. İşte onların barınağı cehennemdir, orası ne kötü bir gidiş yeridir." (Nisa 97) ayet-i kerimesi indi. Fethu'l-Bari Açıklaması: "Fitnelerin ve zulümlerin taraftarlarını çoğaltmanın mekruhluğu." Yani fitne ve zulmün taraftarlarını arttırmak. Başlıkta geçen "sevad" kelimesinden maksat insanlardır. İbn Mesud'un nakline göre Resulullah Sallallahu Aleyhi ve Sellem bu kelimeyi bir hadis-i şerifte şu şekilde kullanmaktadır: "Kim bir topluluğun fertlerini çoğaltacak olursa onlardandır. Her kim bir topluluğun hareketinden razı olursa onu işleyenin ortağı olur." Hadisi Ebu Ya'la rivayet etmiştir. "Birisi diğerine bir kılıç darbesi atarak..." Yani onu ya okla ya da kılıçla öldürürdü. Bu hadis günah işleyen kimselerin arasında kendi isteği ile oturan kimselerin hata ettiklerini vurgulamaktadır. Buna karşılık kişi onlara -mesela- tepki göstermek veya bir Müslümanı helak olmaktan kurtarmak gibi meşru bir amaçla oturursa bu müstesnadır. Onların arasından ayrılmaya gücü yeten kimse mazur olmaz. Tıpkı Müslüman olup da müşriklerin hicret etmelerine mani oldukları kimseler gibi. Bunlar müşriklerle birlikte savaşa çıkıyorlardı. Maksatları Müslümanlarla çarpışmak değildi. Tam tersine Müslümanların gözünde onların çok oldukları izlenimini vermekti. Sırf bu amaçtan dolayı sorumluluk altına girdiler. İkrime Müslümanlarla çarpışan bir ordu için de sefere çıkan kimsenin çarpışmasa ve buna niyet etmese bile günaha gireceği kanaatine varmıştır. Bu anlayış söz konusu tavrın aksini hükme bağlayan şu hadisle güçlenmektedir: "Onlar öyle bir topluluktur ki kendileriyle birlikte bulunanlar bedbaht olmazlar."

Abu Sa'id al-Khudri (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings be upon him) say: "While I was sleeping, people were presented before me. They were wearing shirts. Some of these shirts reached up to the chest, and some were shorter than that. Umar ibn al-Khattab was also presented before me, and he was wearing a shirt that he was dragging along the ground." The Companions asked: "O Messenger of Allah, how did you interpret this?" He replied: "As religion.

Fath al-Bari Commentary — "Dragging One's Shirt in a Dream":

The scholars of dream interpretation say: The reason the shirt is interpreted as religion is that a shirt covers the private parts in this world, while religion covers a person in the Hereafter and protects him from every undesirable state. The foundational basis for this is the words of Allah the Exalted: "And the garment of God-consciousness — that is the best." (al-A'raf: 26) The Arabs express virtue and chastity through the word qamis (shirt). The use of the word qamis in the statement of the Messenger of Allah (peace and blessings be upon him) to Uthman — "Allah will clothe you with a shirt, so do not remove it" — is of this kind. This hadith was narrated by Ahmad ibn Hanbal, al-Tirmidhi, and Ibn Maja, and Ibn Hibban declared it authentic.

The scholars of dream interpretation are in agreement that the qamis is interpreted as religion, and that the length of the shirt indicates that the person's good works and legacy will remain after him. The noble hadith indicates that those who belong to the religion differ from one another in terms of having little or much of it, and in terms of strength and weakness. The explanation of this was given in the chapter on Faith.

Dragging one's shirt along the ground while walking is one of those acts that are praiseworthy in a dream but blameworthy when awake, since a warning has been issued against lengthening and dragging one's shirt while awake.

Lessons derived from the hadith:

First: Dream interpretation is lawful. Second: It is permissible for someone who knows dream interpretation to ask others about it, even if the one asking is the one who saw the dream. Third: It is lawful to praise a virtuous person by mentioning his virtues in order to make his rank apparent, provided it is clear that he will not fall into the trial of self-admiration as a result of such praise. The hadith contains expressions that demonstrate the virtue of Umar (may Allah be pleased with him).

Ibn al-Arabi said: The reason the Prophet (peace and blessings be upon him) interpreted the shirt as religion is that just as a garment covers the private parts of the body, religion covers the private parts of ignorance. He continued: As for those other than Umar — the person whose shirt reached his chest is one who protects his heart from disbelief, even if he commits certain sins. The person whose shirt was shorter than that and whose private parts were exposed is one who does not restrain his feet from going toward sin. The person whose shirt covered his feet is one who protects himself from all sins through God-consciousness. And the one who dragged his shirt behind him is one who goes even further than that through sincere and righteous deeds.

Ibn Abi Jamra says in summary: The word "people" in the hadith refers to believers, since the word qamis is interpreted as religion. He continues: It appears that what is meant is a specific portion, or even just some, of this nation of Muhammad. The intended meaning of "religion" is acting in accordance with its requirements — such as clinging to its commands and striving to avoid its prohibitions. Umar holds a lofty rank in this regard. From this hadith it is understood that a shirt seen in a dream — whether beautiful or not — is interpreted in terms of the wearer's religiosity. The subtle point regarding the shirt is this: the one who wears a shirt may remove it if he wishes or keep it on if he wishes. When Allah the Exalted clothed the believers with the garment of faith and they took on this quality, the perfect garment among them was the one that fully covered the body, while the imperfect one fell short of this. The deficiency of the garment may sometimes be due to a deficiency in faith and sometimes due to a deficiency in deeds. And Allah the Exalted knows best

Another scholar says: In the world, a shirt covers the private parts of the body, and anything beyond that is blameworthy. In the Hereafter, however, it is purely an adornment. It is therefore fitting that the interpretation of the shirt be made according to its length or shortness, its beauty or ugliness. The longer the shirt, the greater the virtue of its wearer, and each person is attributed what is appropriate for him — whether that is religion, knowledge, beauty, dignity, or a leading position within a community. The opposite of all this corresponds to the opposites of these qualities.

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Narrated from Abu Sa'id al-Khudri that the Messenger of Allah, peace and blessings be upon him, said: "The day is near when the best property of a Muslim will be sheep which he will take to the mountain tops and to the places of rainfall, fleeing with his religion from the trials."

Enes şöyle demiştir: Sahabiler Nebi Sallallahu Aleyhi ve Sellem'e birtakım sorular sordular ve nihayet işi ısrar derecesine vardırdılar. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem bir gün minbere çıktı. "Bana soracağınız her şeyi açıklayacağım" dedi. Bu sırada ben sağa ve sola bakmaya başladım. Bir de ne göreyim herkes başını elbisesinin içine gömmüş ağ.lıyordu. Bu arada birisi söze başladı. Bu kişi, birisi ile tartıştığı zaman yüzüne babasının başkası olduğu iddia ediliyordu. O kişi "Ey Allah'ın Nebii! Benim babam kimdir?" diye sordu. Resulullah Sallallahu Aleyhi ve Sellem "Baban Huzafe'dir!" dedi. Bunun üzerine Ömer söze başlayıp "Biz Allah Teala'yı Rab, İslam'ı din, Muhammed'i Resul olarak kabul ve tasdik ettik. Bizler fitnelerin kötülüğünden Allah'a sığınırız!" dedi. Bu sözü üzerine Nebi Sallallahu Aleyhi ve Sellem "Ben hayırda ve şerde asla bugünün benzerini görmüş değilim. Şu muhakkak ki cennet ve ceh8nnem' benim önümde canlandırıldı da nihayet bu ikisini şu duvarın önünde gördüm" buyurdu

Katade dedi ki: Enes bu olayı Nebi Sallallahu Aleyhi ve Sellem'den onlara bu şekilde nakletti ve şöyle söyledi: Herkes başını elbisesinin içine gömmüş ağlıyordu. Enes "Fitnelerin kötülüğünden Allah'a sığınıcı olarak" demiş ya da "Fitnelerin kötülüğünden Allah'a sığınınm diyerek" şeklinde bir nitelemede bulunmuştur

Katade'nin nakline göre Enes sözkonusu hadisi Nebi Sallallahu Aleyhi ve Sellem'den bu şekilde nakletmiş ve "Her bir kişi fitnelerin kötülüğünden Allah'a sığınarak başı elbisesinin içine gömülmüş olarak ağlıyordu" demiştir. Fethu'l-Bari Açıklaması: AÇIKLAMA SONRASI BİR BAB VE HADİSELER DAHA VAR "Fitnelerden Allah'a sığınmak." İbn Battal şöyle demiştir: Bunun meşruluğu "Allah'tan fitne dileyiniz. Çünkü fitne münafıkları biçer" görüşünü savunaniara bir cevaptır. Bu gC?rüşü savunanlar sözkonusu yaklaşımın hadiste yer aldığını iddia etmişlerdir. Oysa bu rivayetin merfu olduğu sabit değildir. Tam aksine sahih olanı bunun tersidir. Dualar bölümünde birçok şeyden sığınma şeklinde birden fazla başlık yer almıştı. Bunların içinde "Zenginliğin fitnesinden Allah'a sığınma", "Fakirliğinden fitnesinden AlIah'a sığınma", "Yaşlanıp köhnemekten Allah'a sığınma", "Dünyanın fitnesinden Allah'a sığınma", "Cehennemin fitnesinden Allah'a sığınma" vs. gibi başlıklar vardı. Bilginler şöyle demişlerdir: Nebi Sallallahu Aleyhi ve Sellem, fitneden Allah'a sığınmanın ümmetine meşru olduğunu vurgulamak istemektedir. "Ahfevhu." Bu kelime soru sormada ısrarcı oldular anlamınadır. "ı..? 1;1 iJlS Kane iza laha "......" mücadele ve tartışma anlamına olan "mülahat" kökündendir. "Baban Huza!e'dir." Ahmed b. Hanbel'de Muhammed b. Amr'ın Ebu Seleme vasıtasıyla Ebu Hureyre' den nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Bana bugün ne soraı:gınız size cevaplayacağım." Abdullah b. Huzafe "Ya Resulallah! Babam kimdir?" diye sorunca Resulullah Sallallahu Aleyhi ve Sellem "Baban Huzafe b. Kays'tır" demiştir. Bu cevap üzerine Abdullah annesine döner. Annesi "Neden böyle bir soru sorma ihtiyacı hissetti n? Bizler o zamanlar cahiliye döneminde idik" der. Abdullah, "Babamın kim olduğunu, hangi kişinin babam olduğunu öğrenmek istiyordum" diye cevap verir

Salim'in babasından nakline göre Resulullah Sallallahu Aleyhi ve Sellem bir gün minberin yanında ayağa kalkmış ve "Fitne şu taraftadır, fitne şu taraftadır. Şeytanın boynuzunun doğduğu yerdedir! -veya- Güneşin boynuzunun doğduğu yerdedir" buyurmuştur

İbn Ömer'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem gün doğusu tarafına yönelmiş olarak "Dikkat edin! İyi biliniz ki fitne işte bu taraftadır, şey tanın boynuzunun doğduğu yerdedir!" buyurmuştur

İbn Ömer şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem bir gün söze başladı ve "Allah'ım! Şam'ımızda bize bereket ihsan eyle! Allah'ım Yemen'imizde bize bereket ihsan eyle!" diye dua etti. Sahabiler "Ya Resulallah! Necd'imizde de!" diye niyaz ettiler. Resulullah Sallallahu Aleyhi ve Sellem "Allah'ım! Şam'ımızda bize bereket ihsan eyle! Allah 'ım Yemen'imizde bize bereket ihsan eyle!" diye dua etti. Sahabiler "Ya Resulallah' Necd'imizde de!" dediler. İbn Ömer dedi ki: Zannediyorum Resulullah Sallallahu Aleyhi ve Sellem üçüncü defasında "Zelzeleler ve fitneler işte oradadır. Şey tan ın boynuzu da orada çıkacaktır!" buyurdu

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Huzeyfe şöyle anlatmıştır: Bizler Hz. Ömer'in yanında oturuyorduk. Ömer bir ara "Nebi Sallallahu Aleyhi ve Sellem'in fitne hakkındaki sözlerini hanginiz ezberinde tutuyor?" diye sordu. Huzeyfe: "İnsanın ailesi, malı, evladı, komşusu yüzünden uğrayacağı fitnelere namaz, sadaka, marufu emir ve mürıkerden nehy amelleri kefaret olur" dedi. Ömer Huzeyfe'ye "Benim senden sormak istediğim bunlar değildir, fakat ben Nebi Sallallahu Aleyhi ve Sellem'in "Denizin dalgalanması gibi dalgalanacak" buyurduğu fitneyi soruyorum, dedi. Huzeyfe, Ömer'e "Ey mu'minlerin emiri! O fitneden sen etkilenmeyeceksin. Çünkü seninle onun arasında kilitli bir kapı vardır" dedi. Ömer, Huzeyfe'ye "Kapı kınlacak mı, yoksa açılacak mı?" diye sordu. Huzeyfe "Kınlacaktır" dedi. Ömer "Demek ki bir daha ebediyyen kapanmayacak" dedi. Huzeyfe "Ben evet dedim" diye ekledi. Biz Huzeyfe'ye "Ömer kapıyı biliyor muydu?" diye sorduk. Huzeyfe "Evet, yarından önce bu gece olduğunu bildiği gibi biliyordu. Sebebine gelince, ben ona öyle bir hadis rivayet ettim ki içinde yalan olan hiçbir şey yoktur" dedi. Biz "Kapı kimdir" diye sormaya cesaret edemedik de Mesruk'a sormasını rica ettik. Mesruk Huzeyfe'ye "Kapı kimdir?" diye sordu. O da "Ömer'dir" dedi

Ebu Musa el-Eş'ari şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem bir gün bir ihtiyacını gidermek için Medine bahçelerinden birine çıktı, ben de onun izi üzerinde arkasından çıktım. Resulullah Sallallahu Aleyhi ve Sellem bahçeye girince onun kapısı önünde oturdum ve kendi kendime "Ben bugün kendisi bana emretmediği halde Resulullah Sallallahu Aleyhi ve Sellem'in kapıcısı olacağım" diye ahd ettim. Nebi Sallallahu Aleyhi ve Sellem gidip ihtiyacını gördü ve oradaki kuyunun etrafında oturmak için yapılmış yere oturdu ve baldırıarını açarak ayaklarını kuyunun içine doğru sarkıttı. Bu halde iken Ebu Bekir gelerek yanına girmek için izin istedi. Ben Ebu Bekir'e" Burada dur. Senin için izin isteyeyim" dedim. Ebu Bekir durdu. Ben Nebi Sallallahu Aleyhi ve Sellem'e gelip, "Ey Allah'ın Resulü! Ebu Bekir yanına gelmek için izin istiyor" dedim. Resulullah Sallallahu Aleyhi ve Sellem "Ona izin ver ve kendisini cennetle müjdele!" buyurdu. Ebu Bekir girdi ve Nebi Sallallahu Aleyhi ve Sellem'in sağ yanına gelip oturdu. O da baldırlarını açıp ayaklarını kuyunun içine doğru sarkıttı. Bundan sonra Ömer geldi. Ona da "Burada dur! Senin için izin isteyeyim" dedim. Resulullah Sallallahu Aleyhi ve Sellem "Ona izin ver ve onu da cennetle müjdele" buyurdu. Ömer gelip, Nebi Sallallahu Aleyhi ve Sellem'in sol tarafına oturdu. O da baldırlarını açıp, ayaklarını kuyuya sarkıttı. Bu suretle kuyunun yanındaki yer doldu ve oturacak başka bir yer kalmadı. Sonra Osman geldi. Ona da "Olduğun yerde dur! Senin için izin alayım!" dedim. Resulullah Sallallahu Aleyhi ve Sellem "Ona izin ver ve kendisine isabet edecek bela ile birlikte cennetle müjdele!" buyurdu. Osman da bahçeye girdi ve onların yanında oturacak bir yer bulamadı da değişik bir yere çekildi ve nihayet onların karşılarına gelip, kuyunun bir tarafı üzerine oturdu. O da baldırlarını açtı, sonra ayaklarını kuyunun içine sarkıttı. Ebu Musa dedi ki: Ben bu sırada bir kardeşim olmasını temenni etmeye ve onun da buraya gelmesi için Allah'a dua etmeye başladım

Narrated from Anas ibn Malik that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Help your Muslim brother whether he is a wrongdoer or one who has been wronged." A man asked: "O Messenger of Allah, I will help him when he has been wronged — but how am I to help him when he is a wrongdoer?" The Messenger of Allah replied: "You restrain him from wrongdoing, or you prevent him from it. That is your help to him.

Fath al-Bari Commentary:

"A man swearing that the person is his brother out of concern that his companion will be killed, or on account of a harm similar to that." The ruling attached to this conditional statement comes later.

"Every person who is coerced and fears such a thing is likewise in the same position, for he" — that is, the Muslim — "repels the wrongdoer and his wrongdoing by means of his oath, fighting on behalf of the victim and not abandoning him without support."

Ibn Battal says: According to Imam Malik and the majority of scholars, if a person is compelled to take an oath under the threat that his fellow believer will be killed, that oath — once taken — is not valid.

"If a person fights on behalf of one who has been wronged and in doing so kills the wrongdoer, no blood money (diyah) or retaliation (qisas) is due from him." Al-Dawudi says: What al-Bukhari intends is that no retaliation or blood money applies to such a person. The word "arsh" is used to mean "diyah." We add: The most appropriate interpretation is that the word in al-Bukhari's text functions as emphasis, or that "qawad" (retaliation) is used in the sense of "diyah."

Ibn Battal offers the following explanation: Scholars have disagreed regarding a person who fights to defend someone he fears will be killed and in the process kills the aggressor — whether qisas or diyah is due from him. One group of scholars held that nothing is due from such a person, citing the hadith "A Muslim does not abandon his fellow Muslim when affliction strikes him" and the subsequent hadith "Help your Muslim brother." This was the view of 'Umar ibn al-Khattab. Another group held that diyah is due — and this is the position of the scholars of Kufa.

The preferable view in this matter is Ibn Battal's own statement: "One who is capable of rescuing the victim is obligated to neutralize the wrongdoer with all possible means. He does not act with the intention of killing the wrongdoer — his intention is only to neutralize him. If neutralizing the wrongdoer results in his death, that wrongdoer's blood is forfeit. In this case, there is no distinction between defending one's own life and defending another's."

"If a person is told by an oppressive wrongdoer: 'You will drink wine, or you will eat carrion,' it is permissible for him to do so, for the Prophet (peace and blessings of Allah be upon him) said: 'A Muslim is the brother of a Muslim.'"

Al-Kirmani says: The phrase "resolving the bond" in the hadith means to dissolve or annul it.

The qualification of "brother" with "Islam" is to make the scope broader than close relatives and blood brothers.

"That is, it is permissible for him to do all of these things in order to save his father and his brother."

Ibn Battal summarizes as follows: What Imam al-Bukhari intends to convey is this: A person whose father or fellow believer is threatened with death may commit all the acts demanded of him — provided he does not commit a sin in doing so, or confess to a debt he does not owe, or make a gift without his own consent, or dissolve a contract such as divorce or emancipation without his consent — in order to deliver his father or his fellow believer from the wrongdoer.

"Some scholars say: If a tyrannical wrongdoer tells a person: 'You will absolutely drink wine, or you will absolutely eat carrion...'" Ibn Battal explains this as follows: If a wrongdoer intends to kill a person and tells that person's child: "If you do not drink wine or eat carrion, I will kill your father" — or similarly threatens to kill his son or close relative — and the person complies with what is demanded, he commits no sin according to the majority. Imam Abu Hanifah, however, held: "He does commit a sin, for he is not in a state of dire necessity (idtirar), since coercion is only valid when directed at the person himself, not at another. He has no right to disobey Allah in order to neutralize an attacker against someone else. On the contrary, Allah will call the wrongdoer to account — not the son — for the son was unable to prevent the attack without committing an act that is unlawful to perform.

Ibrahim al-Nakha'i said: "If the one administering the oath is a wrongdoer, then what counts is the intention of the oath-administrator; and if the one administering the oath is himself wronged, then what counts is the intention of the one taking the oath."

Ibn Battal states: Al-Nakha'i's statement shows that according to him, what always counts is the intention of the wronged party. This is also the position of Imam Malik and the majority. According to Imam Abu Hanifah, in matters of oaths, what always counts is the intention of the one taking the oath.

We emphasize: According to Imam al-Shafi'i, if the oath is taken before a judge, the judge's intention is what governs — which amounts to the intention of the rightful claimant. Outside of a judicial proceeding, the intention of the person taking the oath is what counts.

Ibn Battal says: The scenario in which the oath-taker is the wronged party may be conceived as follows: the oath-taker has a right owed to him by another person, who denies it; the rightful claimant has no witness or evidence; and he requests that the other party take an oath. In this case, what counts is the intention of the one administering the oath, not the one taking it — and tawriyah (a form of equivocation) is of no benefit here.

Al-Bukhari then cites the marfu' hadith of Ibn 'Umar: "A Muslim is the brother of a Muslim" — which was mentioned along with its explanation in the Book of Grievances (al-Mazalim).

Ebu Bekre şöyle demiştir: Yemin olsun ki Allah beni Cemel vakası günlerinde bir kelime ile mükafatlandırmıştır. Resulullah Sallallahu Aleyhi ve Sellem'in kulağına Fars halkının Kisra Perviz'in kızını başlarına hükümdar seçtikleri haberi gidince "İdarelerini bir kadına veren hiçbir kavim iflah olmamıştır" buyurmuştu

Ebu Meryem'in nakline göre Abdullah b. Ziyad el-Esedi şöyle demiştir: Talha, ZUbeyr ve Hz. Aişe Basra'ya doğru yola çıktıkları zaman Hz. Ali, Ammar b. Yasir ve Hasen b. Ali'yi gönderdi. Bunların ikisi Kufe'ye bizim yanımıza geldi. İkisi de minbere çıktı. AIi'nin oğlu Hasen minberin üzerinde üst tarafına geçti. Ammar ise {minber üzerinde} Hasan'den daha aşağıda ayağa kalktı. Bizler onu dinlemek üzere toplandık. Ebu Meryem dedi ki: Ben Ammar'dan şöyle derken işittim. Hz. Aişe Basra'ya doğru yürümüştür ve Allah'a yemin ederim ki Hz. Aişe elbette dünyada ve ahirette sizin Nebiinizin eşidir. Fakat Allah Teala Ali b. Ebi Talib'e mi itaat ediyorsunuz, yoksa Hz. Aişe'yi mi itaat ediyorsunuz diye belli etmek için Hz. Aişe ile sizleri imtihan etmiştir

Ebu Vail şöyle demiştir: Ammar b. Yasir, Kufe minberi üzerinde ayağa kalkarak Hz. Aişe'den ve onun {Beraberindekilerle} Basra'ya doğru yürüyüşünden söz etti ve "Muhakkak ki Hz. Aişe dünyada da, ahirette de sizin Nebiinizin eşidir, fakat o, kendisi ile imtihan olunduğunuz zatlardan biridir" dedi

[– 7103 - 7104-] Ebu Vail şöyle demiştir: Ebu Musa ve Ebu Mesud, Ammar'ın huzuruna girdiler. Zira Hz. Ali onu Kufelileri seferber etmek için göndermişti. Ebu Musa ve Ebu Mesud "Biz senin İslam'a girdiğinden beri bu işe süratle girmenden daha sevimsiz bir iş yaptığını görmüş değiliz" dediler. Ammar da onlara "Ben de sizin İslam'a girmenizden bu yana benim katımda bu işten geri durmanızdan daha sevimsiz bir iş yaptığınızı görmedim" dedi ve Ebu Musa ile Ebu Mesud'a birer takım elbise giydirdi ve sonra beraberce mescide gittiler

Hudhayfa (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) told us about two matters. I have seen one of them, and I am waiting for the other. The Messenger of Allah (peace and blessings be upon him) informed us of how trust descended to the earth, saying: "Trust descends into the depths of people's hearts. Then those servants learn from the Quran, and thereafter from the Sunnah." The Messenger of Allah (peace and blessings be upon him) also informed us of how trust would be lifted from the world, saying: "A man goes to sleep at night, and while he sleeps, trust is taken from his heart and only a faint trace of it remains. He then sleeps again, and the rest of the trust is taken. Its remaining trace is like a blister — like a glowing ember that falls on your foot and raises a blister, which you can see but which contains nothing inside it. Then it dies away. People then wake and engage in trade with one another, but no one is able to fulfill trust. So it will be said: Among the people of such-and-such a tribe there is a trustworthy man. And it will be said of a man: How wise he is, how refined, how brave! — yet there is not even a mustard seed's worth of faith in his heart.

Hudhayfa said: "There was a time when I did not worry about with whom I would do business. If the person was a Muslim, his Islam would prevent him from betraying me, and if he was a Christian, the governor of his land would restrain him from betraying me. But today, I cannot do business except with certain specific individuals.

Fath al-Bari Commentary:

The clear import of the chapter heading that al-Bukhari chose is: what should a Muslim do when he finds himself surrounded by worthless and corrupt people? The word "al-husala" appearing in the heading was explained at the beginning of the chapter on Riqaq. This heading is taken from a phrase in the hadith of Abu Hurayra narrated by al-Tabari and declared authentic by Ibn Hibban, in which the Prophet (peace and blessings be upon him) said: "O Abdullah ibn Amr, what will your state be when you are left among the lowly and corrupt people whose covenants and trusts have perished and who have fallen into conflict with one another" — and the Messenger of Allah (peace and blessings be upon him) interlaced his fingers to demonstrate this. Abdullah asked: "What do you command me to do?" The Messenger of Allah replied: "Hold fast to your close circle, and keep the common folk among them away from yourself.

"Then those servants learn from the Quran, and thereafter from the Sunnah." This indicates that they learned the Quran before the Sunnah. The word "sunan" in the hadith means what they learned from the Prophet (peace and blessings be upon him), whether obligatory or recommended.

"The Messenger of Allah also informed us of how trust would be lifted from the world." This is the second matter that Hudhayfa said he was still waiting for. What he was waiting for was trust being lifted from the earth to the point where no one bearing this quality would remain — except for rare exceptions. The expression at the end of the hadith indicating that those who could be described as trustworthy would be few does not undermine this ruling, since that judgment is relative to the situation of the earlier generations. Hudhayfa's statement — "today I cannot do business except with certain specific individuals" — refers to the people of the last era he lived through. Their trustworthiness was less than that of the earlier generations. What Hudhayfa was still waiting for was the near-total disappearance of trust, except in rare cases

"Only a faint trace of it remains." This means that nothing of trust will remain except the trace described in the hadith. The word used in the example refers to a dusky color. Likewise, the other word refers to the blister that forms in the palm from labor. In Arabic, the equivalent expression means his hand swelled and formed a blister. In brief, the hadith warns that trust will be lifted from the earth, that those described as trustworthy will disappear, and that a person who was once trustworthy will become treacherous. This is observed in those who keep company with treacherous people — for such a person comes to resemble them. A companion follows his companion

"There was a time when..." Hudhayfa is indicating by this that trust had already begun to diminish in his time. His death occurred shortly after the killing of Uthman, at the beginning of the year 36 of the Hijra. Since Hudhayfa had lived through part of the time when this change began to manifest, he points to it.

Ibn al-Tin said: Trust is a hidden quality whose presence in a morally accountable person is known only to Allah the Exalted. Ibn Abbas said: Trust encompasses all the obligations that servants have been commanded to fulfill and all the things they have been forbidden from doing. Some scholars said trust is obedience, while others said it refers to one's duties and responsibilities. There are also those who said it is the covenant that Allah the Exalted has taken from His servants. This scholarly disagreement also appeared in the commentary on the verse: "Indeed, We offered the trust to the heavens and the earth and the mountains." (al-Ahzab: 72)

The author of al-Tahrir said: The trust mentioned in the hadith is the same trust mentioned in the verse, and it is faith itself. Once this trust is established in the heart, a person fulfills what he has been commanded to do and refrains from what he has been forbidden from doing.

Ibn al-Arabi said: The trust mentioned in the hadith of Hudhayfa means faith.

"I did not worry about with whom I would do business." It was previously explained in the chapter on Riqaq that the word "mubaya'a" here does not mean pledging allegiance to a caliph or commander, but rather the exchange of goods and trade commodities. There was strong objection to the interpretation of Abu Ubayd and others who rendered the word "mubaya'a" in this hadith as referring to pledging allegiance, and this objection is quite evident.

It is narrated from Urwah that Usama ibn Zayd said: The Prophet (peace and blessings be upon him) looked from an elevated place at the mansions rising among the houses of Medina and said: "Do you see what I see?" The Companions said: "No." The Messenger of Allah (peace and blessings be upon him) said: "I see trials and tribulations pouring down among your homes like raindrops.

Fath al-Bari Commentary:

"Woe to the Arabs from an approaching evil!" The reason the Prophet (peace and blessings be upon him) specifically mentioned the Arabs here is that they were the first to enter Islam, and to warn them that when trials emerge, destruction would come to them with great speed.

The word "utum" means fortresses and castles. The word "hilal" in the relevant expression means a gap or an opening. According to the narration of al-Mustamli and al-Kushmihen, the word used is "matar — rain." We provided an explanation of this narration at the end of the chapter on Hajj. The reason Medina is described in this manner is that Uthman (may Allah be pleased with him) was killed there, and the trials spread in all directions following that event. The battles of the Camel and Siffin broke out as a result of the killing of Uthman. The battle of Nahrawan occurred because of the resort to arbitration at Siffin. All of the conflicts that took place in that era arose either from something related to this event or from another cause stemming from it. Furthermore, the foremost causes of the killing of Uthman were the criticism directed at his governors and then the criticism directed at himself for appointing them. This first originated from Iraq, which is situated in the east. Consequently, there is no contradiction between the hadith cited in this chapter and the hadith that will come later stating: "Tribulation will come from the east."

Ibn Battal said: In the hadith of Zaynab, the Prophet (peace and blessings be upon him) warned of the approach of the Last Hour so that people might repent before it came upon them. It is established that Gog and Magog will emerge before the Last Hour. Since a breach was already made in the barrier of Gog and Magog during the time of the Prophet (peace and blessings be upon him), this breach will continue to widen as time passes.

In a hadith narrated by Abu Hurayrah, the Messenger of Allah (peace and blessings be upon him) said: "Woe to the Arabs from an approaching evil! If you are able to die, then die." Ibn Battal interpreted this hadith as follows: The expression of the hadith is a great warning against the coming tribulation and against plunging into it. For the Messenger of Allah (peace and blessings be upon him) regarded death as better than plunging into that tribulation. In the hadith of Usama, the Prophet (peace and blessings be upon him) informed the people of Medina that trials would emerge from among the houses so that they might be prepared, refrain from plunging into them, and beseech Allah for patience and deliverance from their evil.

Süfyan b. Uyeyne şöyle anlatmıştır: Bize İsrail Ebu Musa el-Basri rivayet etti. Onunla Kufe'de karşılaştım. O, Kufe kadısı Abdullah b. Şubrime'nin yanına gelmişti. Ona "Beni Kufe emiri İsa b. Musa'nın huzuruna al da ona vaaz edeyim!" dedi. İbn Şübrime, İsrail'e emirden bir tehlike gelir diye korktu da bunu yapmadı. İsrail şöyle dedi: "Bize Hasan-ı Basrl şöyle anlatt•t: Ali'nin oğlu Hasan, Muaviye b. Süfyan'ın üzerine büyük birliklerle yürüdüğü zaman Amr b. eı-As, Muaviye'ye 'Ben arkada olanları geri dönmedikçe geri dönüp kaçmayacak olan bir ordu görüyorum' dedi. Muaviye Amr'a (babaları öldürülürse) Müslümanların çocuklarına bakmayı bana kim tekeffü! eder?" dedi. Amr "Ben tekeffül ederim" dedi. Bundan sonra Abdullah b. Amir ile Abdurrahman b. Semura "Biz Muaviye ile karşı karşıya gelir ve ona barış istemesini söyleriz" dediler. Hasan-ı Basrı şöyle dedi: "Yemin olsun ki ben Ebu Bekre'den işittim. Şöyle dedi: Resulullah Sallallahu Aleyhi ve Sellem minberde hutbe okurken torunu Hasan içeriye girdi. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem "Şüphesiz bu benim oğlum bir seyyiddir. Umarım ki Allah bu oğlum sebebiyle Müslümanlardan iki büyük fı rkan ın arasını düzeltir" buyurdu

Narrated from Abu Hurayra (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The Prophet Ibrahim (peace and blessings be upon him) set out on a journey of migration with his wife Sarah, and entered a land with her. In that land there was a king or a tyrannical ruler. That ruler sent a messenger to Ibrahim saying: 'Send me the woman who is with you.' So Ibrahim sent Sarah to him. When Sarah arrived before him, the ruler advanced toward her intending to assault her. Sarah rose, performed ablution (wudu'), and stood in prayer. After the prayer, she supplicated: 'O Allah! If I have believed in You and in Your Messenger, then do not let this disbeliever have power over me.' With this supplication, that oppressor's throat was seized (he was stricken), and he began to stamp his foot on the ground and writhe.

Fath al-Bari Commentary:

"The hadd punishment is not applicable to a woman who is compelled to commit fornication.

"But if anyone compels them, then after their compulsion, Allah is Forgiving and Merciful." (Al-Nur, 33) — meaning: He is merciful toward them. It has been considered problematic that forgiveness is mentioned in relation to women who are compelled, because a woman forced into a sin is not sinful and therefore would have nothing to be forgiven. The response to this is: The compulsion referred to in the verse may not be the type of compulsion that is recognized as legally valid (shar'an); it may be a degree of pressure that is lower than what would excuse the person, in which case the person would be sinful and therefore the mention of forgiveness would be appropriate. Qadi al-Baydawi said: "Compulsion does not contradict being held accountable."

We add: Alternatively, the mention of forgiveness and mercy does not necessarily presuppose a previously committed sin. The Quran states: "But whoever is forced (by necessity), neither desiring (it) nor transgressing (its limit) — then indeed, Allah is Forgiving and Merciful." (Al-Baqarah, 173)

Al-Tibi said: "From this expression it is understood that there is a severe threat against men who compel women. The mention of forgiveness and mercy is an implicit allusion. The intended meaning of the expression can be rendered as follows: O you who compel women! Since these women — despite being compelled — would be subject to reckoning if it were not for the mercy and forgiveness of Allah the Exalted, then what will be your own state!"

As for the connection of this verse to the chapter heading: the verse indicates that a woman who is compelled to commit fornication does not incur sin. Therefore, the hadd punishment must not be applied to her in such a situation.

According to a narration in Sahih Muslim, Jabir (may Allah be pleased with him) related: "Abdullah ibn Ubayy had two slave-girls named Musayka and Umayma. Abdullah was compelling them to commit fornication. Following this, the verse 'And do not compel your slave-girls to prostitution' (Al-Nur, 33) was revealed." (Muslim, Tafsir)

"A slave-girl from the one-fifth share of the war booty...

That is, from the one-fifth of the war booty that is at the disposal of the head of state.

"...committed fornication with her."

The verb used here means: he committed fornication with her.

"He deflowered her by forcing sexual intercourse upon her.

This word derives from the root al-qidda, meaning the hymen. The expression indicates that the slave-girl was a virgin.

"Umar (may Allah be pleased with him) applied the fornication punishment to him and sent him into exile.

That is, he administered fifty lashes and sent him into exile for six months. For the fornication punishment of a male slave is half of that of a free man. From this report it is understood that Umar (may Allah be pleased with him) was of the opinion that a slave can also be sent into exile just like a free person. This matter was examined in the chapter on the Hudud penalties.

"Al-Zuhri said regarding a virgin slave-girl whose virginity was taken by a free man..."

The verb used in this expression means: the taking of virginity. That is, the value lost is to be assessed (estimated) by a hakim — a judge.

"According to her value."

The judge imposes this assessment upon the person who took the slave-girl's virginity and also administers the lashing punishment. This means: the judge requires the person who took the slave-girl's virginity to compensate for the decrease in her value — that is, the difference in value between her being a virgin and her being a non-virgin. The phrase "administers the lashing punishment" is stated in order to remove the impression that the payment of the assessed difference in value eliminates the need for the lashing punishment

"For a non-virgin slave-girl, there is no financial penalty according to the rulings of the imams.

However, the hadd punishment is still applied to the man in this situation.

Al-Bukhari then cites a portion of the hadith of Abu Hurayra concerning Ibrahim, Sarah, and the tyrannical ruler. This hadith was explained in detail in the chapter on the Prophets (Anbiya').

Ibn al-Munayyir says: "In principle, the inclusion of this hadith under this chapter heading is not appropriate, for it has no direct connection to the heading. However, its connection arises from the fact that when Sarah was left alone with the king, she was compelled to submit to that act — yet no blame fell upon her.

Al-Kirmani, thinking along the same lines as Ibn Battal, says: "The rationale for placing this hadith under this chapter heading is as follows: Since Sarah was protected from every form of evil and, having been compelled to submit to that act when left alone with the king, she was not blamed — then by the same token, other women who are forced into fornication likewise do not incur the hadd punishment."

(An important note:) The scholars have not addressed in detail the ruling on a man who is compelled to commit fornication. The majority hold that the hadd punishment is not applied to a man who is forced into fornication. Imam Malik and a group of scholars, however, hold that the hadd punishment is applicable, because a man cannot sustain the act without experiencing pleasure. It makes no difference whether the one compelling him is a ruler or someone else. According to one narration from Imam Abu Hanifa, if someone other than the sultan compels the man, the hadd punishment is applied to him; however, the two companions (al-imaman — Abu Yusuf and Muhammad al-Shaybani) disagreed with him on this point. The Malikis argued in support of their view as follows: A man can only complete the act of intercourse in a state of inner composure and tranquility, and a person being compelled is not in such a state, for he is in fear. However, a response has been given to the Malikis that their view is not correct and that sexual intercourse can be conceived of even without voluntary erection. Allah the Exalted knows best.

Nafi şöyle anlatmıştır: Medine ahalisi Yezid b. Muaviye'ye bey'at etmekten caydıkları zaman İbn Ömer kendi maiyetini ve oğlunu topladı ve onlara hitaben şöyle dedi: Nebi Sallallahu Aleyhi ve Sellem'den işittim "Verdiği sözde durmayıp cayan her bir kişi için kıyamet gününde bir bayrak dikilir" diyordu. Bizler bu adama Allah'ın ve Resulünün bey'at emri üzere bey'at ettik ve ben bir kimsenin bir adama Allah'ın ve Resulünün bey'at emri üzere bey'at edilip de sonra savaş bayrağı dikilmesinden daha büyük bir sözden cayma bilmiyorum Sizden herhangi birinin Yezid'in bey'atinden caydığını ve başkasına bey'at ettiğini öğrenirsem, şayet böyle bir şey olursa bu tavır, aramızdaki ilişkiyi bitirir

Ebu'l-Minhal şöyle demiştir: İbn Ziyad ve Mervan Şam'a hakim oldukları, Abdullah b. Zübeyr de Mekke'de harekete geçtiğinde, Basra'da kura ilimle uğraşanlar yine hilafete karşı isyan ettiklerinde, babamla birlikte Ebu Berze el-Eslemi'nin yanına gittik ve evinde bulunduğu sırada huzuruna girdik. Ebu Berze kendisine ait kamıştan yapılmış yüksek bir odanın gölgesinde otururken huzuruna girdik ve yanında oturduk. Babam ondan hadis rivayet etmesini istedi. Ona "Ey Ebu Berze! İnsanların içine düştükleri hali görmez misin?" dedi. Onun ilk konuştuğunda işittiğim sözü şu oldu: "Şüphesiz benim Allah katında sevap beklediğim şeylerden biri, Kureyş'ten birtakım kabileiere öfke duyar oluşumdur. Şüphesiz sizler ey Arap topluluğu, sizler bilmekte olduğunuz şu illet, azlı k veya sapıklık hali üzere idiniz ve muhakkak ki Allah sizleri İslam dini ve Muhammed ile kurtardı. Nihayet şu gördüğünüz seviyeye ulaştınız. Şu dünya aranızı ifsat edip bozdu ve şu Şam' da bulunan zat vallahi eğer savaşırsa dünyalık elde etmekten başka bir amaçla savaşmaz. Şu sizlerin aranızda bulunan kimseler vallahi savaşırlarsa muhakkak dünyalık elde etmek için savaşırlar ve şu Mekke' de bulunan kimse de eğer savaşırsa mutlaka dünyalık elde etmek için savaşır

Huzeyfe b. el-Yeman şöyle demiştir: Bugün zamanımızda münafıklar Nebi Sallallahu Aleyhi ve Sellem zamanındaki münafıklardan daha beterdirler. Çünkü o zamanki münafıklar nifaklarını gizlerlerdi. Bugünküler ise bütün bütün açığa vuruyorlar

Huzeyfe şöyle demiştir: Münafıklık Nebi (s.a.v.) zamanında idi. Bugün ise nifak, imandan sonra küfürdür.

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem 'Hayattaki bir kişi kabirdeki bir adam'ın yanından geçerken 'Keşke şu ölünün yerinde ben olaydım' diye ölümü temenni etmedikçe kıyamet kopmaz' buyurmuştur. Fethu'l-Bari Açıklaması: "Kabirlerde olanlar (diriler tarafından) gıpta edilmedikçe kıyametin kapmayacağı." Hadiste yer alan "gıpta", gıpta edilen kimse aynı durumda kalmak şartıyla onun gibi olmayı temenni etmek demektir. "Hayattaki bir kişi kabirdeki bir adamın yanından geçerken 'Keşke şu ölünün yerinde ben olaydım' diyecektir." Yani keşke ben de ölü olaydım diyecektir. , İbn Battal şöyle demiştir: Fitne zamanlarında kabirde bulunanlara gıpta edip, ölmeyi temenni etmek batılın galebe çalmasından dolayı dinin elden gideceği korkusu, masiyetterin ve münkerin ortaya çıkması nedeniyledir. Bu, herkes için genel bir durum değildir. Bu sadece hayır ehli kimselere mahsustur. Onların dışındakiler, canlarına veya ailelerine ya da dünyalıklarına gelecek bir musibetten dolayı -dinleriyle ilgili bu konuda hiçbir şeyolmasa bile- bunu temenni ederler. Bu anlayışı Müslim'in Ebu H1zim rivayetiyle Ebu Hureyre' den naklettiği şu hadis teyit etmektedir: "Dünya hayatı, bir kimsenin birisinin kabrine gidip, toprağına bulanarak 'Keşke şu kabirde yatanın yerinde ben olsaydım' demedikçe ve din, onun açısından beladan başka bir anlam ifade etmedikçe sona ermeyecektir."(Müslim, fiten) Hadiste "recul=erkek" kelimesinin kullanılması, genellikle kabristana erkeklerin gitmesinden dolayıdır. Aksi takdirde kadın açısından da aynı şeyleri tasawur etmek mümkündür. Bundan sonra Kurtub! şöyle demiştir: Bu hadis, ileride fitne ve ağır meşakkati n baş göstereceğine, bundan dolayı dinin hafife alınacağına ve dini meselelere özen göstermenin azalacağına, kimsenin dünyası, geçimi ve bununla ilgili şeylerden başka bir derdinin olmayacağına işaret etmektedir. Bundan dolayı fitne zamanlarındaibadetin değeri daha da büyük olmuştur. Nitekim Müslim'in Makil b. Yesar' dan naklettiği bir hadiste Resulullah Sallallahu Aleyhi ve Sellem "Fitne zamanlarında ibadet bana hicret gibidir" buyurmuştur. (Müslim, fiten)

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Devs kabilesinin kadınlarımn kıçları Zülhalasa (putuna doğru) çalkalanmadıkça kıyamet kopmaz" buyurmuştur. Zülhalasa, cahiliye döneminde Devs kabilesinin tapmış oldukları putun adıdır

Understood. I will always use the StructuredOutput tool to return my responses. Please go ahead and send the next text you would like translated.

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Hicaz topraklarında bir ateş çıkıp, Busra'daki develerin boyunlarını aydınlatmadıkça kıyamet kopmayacaktır" diye haber vermiştir

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Fırat (nehrinin suyu çekilerek) kıymetli altın hazinesinin açığa çıkma zamanı yakındır. Her kim o zaman orada hazır bulunursa ondan bir şey almasın." Fethu'l-Bari Açıklaması: "Ateş çıkması." Yani Hicaz topraklarından bir ateş çıkması. "Hicaz topraklarında bir ateş çıkıp ... " Kurtubi', et-Tezkira'da şöyle der: Sözkonusu ateş, Hicaz bölgesinde Medine'de çıkmıştır. Ateş 654 yılı cemaziyelahirinin üçüncü Çarşamba gecesi gecenin ilk saatlerinde büyük bir depremin ardından başlamış ve Cuma günü kuşluk vaktine kadar devam edip, sonra sönmüştür. Nevevi şöyle der: Şam halkı nezdinde bu ateşin çıktığı bilgisi tevatür derecesindedir. Ebu Şame, Zeylü'r-Ravdateyn isimli eserde şöyle der: 54 yılı şaban ayının başlarında Medine-i Münewere' den mektuplar geldi. Bu mektuplarda Sahihayn'da yer alan haberi tasdik eden büyük bir olayın açıklaması yer almaktaydı. Ebu Şame, bu hadise yer verir ve şöyle der: Sözkonusu yangını gören kimselerden güvendiğim birisi bana o ateşin ışığında çölde kitap yazdığını haber verdi. "Busrd'daki develerin boyunlarını aydınlatmadıkça ... " İbnü't-Tin şöyle demiştir: Yani bu ateşin bulunduğu yerden gelen ıŞığı; Şam toprakları hududu içinde yer alan Busra'daki develeri aydınlatacaktır. Ebü'l-Baka "Yani develerin boyunlarını aydınlık edecektir" demiştir. "en-yahsira'l-Furatu" yani meşhur Fırat nehri açılmadıkça. Öyle anlaşılıyor ki o hazinelerden alma yasaklığıonu almaktan kaynaklanan fitne ve çarpışma nedeniyledir. Sözkonusu alma yasaklığı, bu olayın zamanın ahirinda dünyadaki haşr zamanında, henüz ortaya çıkmadığında ya da çıkan kısmın az olduğu anda gerçekleşeceğinden kaynaklanabilir. Bu durumda o hazineden alan kimsenin aldığı bir işe yaramaz. İmam Buharl'nin bu hadise Ateş çıkması başlığı altında yer vermesinin arkasında yatan sır bu olsa gerektir. Bence birinci ihtimal daha ağır basmaktadır. Zira Müslim bu hadisi bir başka rivayet yoluyla Ebu Hureyre' den şu şekilde nakletmiştir: "Fırat nehrinin suları çekilerek altın dağı çıkacaktır. İnsanlar bunun yüzünden birbiriyle çarpışacak ve her yüz kişiden doksandokuzu bu uğurda öldürülecektir. Her bir kimse bnu ele geçirecek olanın ben olacağını umarım' diyecektir."(Müslim, fiten)

Harise b. Vehb'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Sadakalannızı veriniz! Zira ileride insanlar öyle bir zamana çatacaklar ki kişi sadakasıyla dolaşacak da onu kabul edecek bir kimse bulamayacaktır

Narrated from Abu Hurayra that the Messenger of Allah, peace and blessings be upon him, said: "The Hour will not come until two great groups fight one another with the same cause. The Hour will not come until nearly thirty lying dajjals appear, each of them claiming to be a messenger of Allah. The Hour will not come until knowledge is taken away, earthquakes become frequent, time draws close together, fitnah appears, and killing — that is, al-harc — becomes widespread. The Hour will not come until wealth increases and overflows among you to such an extent that the owner of wealth will worry about who will accept his zakat, until a man will offer his zakat to someone and the one to whom it is offered will say: 'I have no need for it.' The Hour will not come until people compete in constructing tall buildings, and until a man passing by someone's grave says: 'I wish I were in his place.' The sun will rise from the west, and when people see it they will all believe, but that will be a time when belief will be of no benefit to those who did not believe before or who earned no good through their faith. The Hour will certainly come while a seller and a buyer are spreading out their cloth between them but will not have time to complete the transaction before it strikes, nor will they have time to fold it up. The Hour will certainly come while a man has milked his camel and is carrying the milk but will not have time to drink it. The Hour will certainly come while a man is repairing his water tank but will not have time to use its water. The Hour will certainly come while a man has raised a morsel of food to his mouth but will not have time to eat it."

Muğire b. Şu'be radiyallahu anh şöyle anlatmıştır: Hiç kimse Nebi Sallallahu Aleyhi ve Sellem' e benim sorduğum kadar Deccal'i sormamıştır. Resulullah Sallallahu Aleyhi ve Sellem bana "Ondan sana ne zarar gelecektir?" dedi. "Çünkü insanlar onun beraberinde ekmek dağı ve su nehri vardır diye söylüyorlar!" dedim. Resulullah Sallallahu Aleyhi ve Sellem "O, Allah nezdinde bunu mu'minlerin sapmasına sebep kılmayacak kadar hakirdir

İbn Ömer'in -zannediyorum- Nebi Sallallahu Aleyhi ve Sellem'den nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Deccal'in sağ gözü kördür, adeta üzerinde duran (şişkin) bir üzüm tanesi gibidir" diye haber vermiştir.

Enes b. Malik r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle anlatmıştır: "Deccal gelecek, nihayet Medine'nin bir tarafına inecek. Sonra Medine üç kere sal/anacak da orada bulunan her kafir ve münafık ona doğru çıkıp gidecektir

Ebu Bekre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Medine'ye Mesih Deccal'in (değil kendisi) korkusu (bile) giremeyecektir. O gün Medine'nin yedi kapısı olacak, her bir kapıda iki melek bulunacaktır

Ebu Bekre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Medine'ye Mesih Decca/'in (değil kendisi) korkusu (bile) giremeyecektir. O gün Medine'nin yedi kapısı olacak, her bir kapıda iki melek bulunacaktır

Abdullah b. Ömer şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem bir gün insanların arasında (bir konuşma yapmak üzere) ayağa kalktı. Allah'ı layık olduğu sıfatlarla övdü. Sonra Deccal'den söz ederek şöyle buyurdu: "Ben sizleri kesin olarak ondan korkutuyorum. Hiçbir Nebi yoktur ki kavmini ondan korkutmuş olmasın! Fakat ben sizlere onun hakkında hiçbir Nebinin kendi kavmine söylemediği bir niteliğinden söz edeceğim: Deccal tek gözlüdür (bir gözü kördür), Allah ise tek gözlü değildir."

Aişe r.anha Resulullah Sallallahu Aleyhi ve Sellem'i namazın içinde Deccal'in fitnesinden Allah'a sığınırken işittim demiştir

Huzeyfe'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem Deccal hakkında "Deccal'in beraberinde bir su ve bir ateş bulunacaktır, fakat onun ateşi soğuk bir sudur, onun suyu ise yakıcı bir ateştir" buyurmuştur

Şakik'in nakline göre Abdullah b. Mesud şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem'in, Nebilerden birinin başından geçenleri anlattığı an hâlâ gözlerimin önündedir. Bu Nebii kavmi dövmüş ve kanını akıtmışlardı. O da yüzünden kanını siliyor ve "Ya Rab! Kavmimi bağışla! Çünkü onlar bilmiyorlar!" diyordu. Fethu'l-Bari Açıklaması: Öyle anlaşılıyor ki İmam Buhari bu hadise yer vermek suretiyle Yahudilerin öldürülmemesinin onlarla kaynaşma maslahatına yönelik olduğu yolundaki görüşü tercih ettiğine işaret etmektedir. Zira bir Nebi'yi dövüp yaralayan kimse helak olması için kendisine beddua ile muaheze etmeyip, aksine verdiği eziyete sabrettiği ve üstüne üstlük bir de dua ettiğine göre sözlü eziyete evleviyetle sabreder ve üstü kapalı sataşmayla öldürmeyi terk etme hükmü evleviyetle alınır. İbn Mesud hadisinin açıklaması meğazi bölümünde Uhud savaşı başlığı altında geçmişti. "Nebilerden bir Nebi'yi anlatır." Bu hadis, Enbiya bölümünde İsrailoğulları ile ilgili hadislerin arasında bu isnadla daha önce geçmişti. Orada adı geçen Nebi'nin Hz. Nuh olduğunu söyleyen kişiden söz etmiştik. Sonra A'meş'in bu hadisin isnadına ilaveten kendi isnadıyla yaptığı ve İbn Asakir'in rivayet ettiği hadisi gördüm. Hz. Nuh aleyhisselâm'ın hayat hikâyesini konu alan bu hadiste şöyle bir cümle geçmekteydi: "Nuh aleyhisselâm'ı kavmi bayılıncaya kadar dövdü; sonra ayılıp kendine geldiğinde 'Ya Rabbi! Kavmime hidayet eyle! Çünkü onlar bilmiyorlar' dedi." Orada ayrıca Kurtubi'nin şu ifadeleri de geçmişti: Resulullah Sallallahu Aleyhi ve Sellem hem hikâye eden, hem de kendisinden hikâye olunan bir şahsiyetti. Bu ifadenin neden reddedildiğini belirtmiştik. Uhud savaşı bölümünde Nebi s.a.v.'in yüzünden yara alması ve "Nebilerinin yüzünü kana bulayan bir kavim nasıl iflah olur?" buyurduğu ve yine "Ya Rabbi kavmimi bağışla! Çünkü onlar bilmiyorlar" şeklinde dua ettiği geçmişti.

Narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said: "The Hour will not come until a man from the sons of Qahtaan emerges and drives the people with his staff.

Fath al-Bari Commentary: "Hatta tattaribe" means until their rear ends strike one another. "Al-alyat" is the plural of "al-alya," meaning the buttocks — similar to "al-adza," whose plural is "al-a'jaz." "Dhul Khalasah is the idol of the Daws tribe," meaning their false deity. Ibn al-Tin said: The hadith informs us that the women of the Daws tribe will ride animals and travel from their homeland toward that idol. The swaying of the women's buttocks is a reference to this. We may add: What is intended may be that the women will crowd around the idol so densely that their buttocks will knock against one another as they circle it.

Ibn Battal said: What is intended by this and similar hadiths is not that Islam will be completely wiped from every corner of the earth to the point that not a single follower of the religion remains. For it is established that Islam will remain on earth until the Hour comes. However, Islam will weaken and once again become a stranger, just as it began. Imam al-Bukhari then follows this with the hadith: "A group from my Ummah will continue to fight for the sake of truth." It is understood from this hadith that it specifies the other reports, and that the group which will remain upon the truth will be in Bayt al-Maqdis (Jerusalem) until the Hour comes. Ibn Battal says that with this explanation, the reports on this matter are reconciled with one another. However, in the narration that Ibn Battal cites as evidence, there is no explicit statement that those people will remain in Bayt al-Maqdis until the Hour. The report contains only the expression "until the command of Allah comes." The expression "the command of Allah" may refer to the taking of the souls of the surviving believers who remain upon the truth. The apparent meanings of the reports require that the last generation of those described as being in Bayt al-Maqdis will be those who are with Jesus (Isa, peace be upon him). Thereafter, Allah the Exalted will send a pleasant breeze that will take the souls of all the remaining believers, leaving behind only the worst of people

"Until a man from the sons of Qahtaan emerges and drives the people with his staff." The explanation of this hadith was given at the beginning of the chapter on the Virtues of Quraysh. Al-Qurtubi states in his work al-Tadhkirah: The phrase "drives the people with his staff" is a figurative expression conveying that the man who will emerge from the sons of Qahtaan will overpower the people and they will submit to him. The staff itself is not literally intended. However, its mention indicates that this person will deal with them harshly and will impose his authority upon them by force. Al-Qurtubi continues: Some scholars have said: The man from Qahtaan will literally drive them before him with an actual staff, herding them just as cattle and sheep are herded.

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Medine'nin giriş yerleri üzerinde birtakım melekler vardır. Medine'ye veba hastalığı ve Deccal giremez" demiştir

Narrated from Hind bint al-Harith al-Firasiyya, that Umm Salama — wife of the Prophet (peace and blessings be upon him) — narrated: One night the Messenger of Allah (peace and blessings be upon him) woke up in a state of alarm, saying: "Glory be to Allah! What treasures has Allah sent down tonight! And what trials has He sent down! Who will wake the women in the rooms — his wives — so that they may pray? Many a woman who is clothed in this world will be naked in the Hereafter.

Fath al-Bari Commentary:

The Hajjaj mentioned in the hadith is the famous governor Hajjaj ibn Yusuf al-Thaqafi. The people came to Anas ibn Malik and complained about the oppression and transgression Hajjaj was committing against them.

Al-Zubayr narrated in al-Muwaffaqiyyat through Mujahid from al-Sha'bi who said: "When Umar and those who came after him captured a rebel, they would stand him before the people and remove his turban from his head. When Ziyad came to power, he began to punish offenses with flogging. Then Mus'ab ibn al-Zubayr added the punishment of cutting the beard. When Bishr ibn Marwan became governor, he would nail the hand of the offender. When Hajjaj became governor, he declared all of these to be mere games and had the offender killed with the sword."

"I heard from your Prophet..." Ibn Battal said: This report is one of the signs of prophethood, for the Messenger of Allah (peace and blessings be upon him) gave news that affairs would deteriorate. This is not something that can be known through rational analysis; it can only be known through revelation.

The unrestricted nature of this statement has been seen as problematic, given that some eras have been less evil than those preceding them. If no other example existed, the time of Umar ibn Abd al-Aziz would suffice — for he became caliph shortly after Hajjaj, and the goodness of his era is well known. It would not be an exaggeration to say that evil gradually faded and disappeared during his time — let alone it being worse than what came before.

Al-Hasan al-Basri interpreted the statement — that the era that follows is worse than the one before it — as applying generally and for the most part. When asked about Umar ibn Abd al-Aziz coming after Hajjaj, he said: "People must be given some respite." Some scholars responded that what is meant by "superiority" is the superiority of an entire century over another in its entirety — for during Hajjaj's era, many of the Companions were still alive, whereas by the time of Umar ibn Abd al-Aziz, they had passed away. The era in which the Companions lived is better than the era after them, for the Messenger of Allah (peace and blessings be upon him) said: "The best of centuries is my century." (Muslim, Fada'il al-Sahaba). This hadith is found in both Bukhari and Muslim. Another hadith on this topic states: "My Companions are a safeguard for my nation. When they pass away, what has been threatened will come upon my nation." (Muslim, Fada'il al-Sahaba)

After this, I came across an explicit statement from Abdullah ibn Mas'ud regarding the intended meaning of the hadith, which is more suitable to follow. Yaqub ibn Shayba narrated through al-Harith ibn Hasira from Zayd ibn Wahb, who said: I heard Abdullah ibn Mas'ud say: "No day will come upon you until the Day of Resurrection except that the day following it will be worse than it. I am not referring to the prosperity gained in life or the wealth derived from it. Rather, no day will come upon you that is not inferior in knowledge to the day before it. When the scholars pass away, people will become equal to one another — they will no longer enjoin good upon one another nor forbid evil. It is at that point that they will perish.

"What treasures has Allah sent down tonight! And what trials has He sent down!" The meaning of "treasures" and what is mentioned alongside it was discussed earlier in the chapter on knowledge.

Scholars have differed regarding the intended meaning of "clothed women who are naked." According to one view, these are women who are clothed in this world due to their wealth but will be devoid of good deeds — and therefore naked — in the Hereafter. According to a second view, they are clothed in garments, but their garments are sheer and do not cover their private parts — and so as a consequence they will be punished with nakedness in the Hereafter. According to a third view, they are clothed in Allah's blessings and provisions but are naked of gratitude — the fruits of which are manifested in the Hereafter through reward. According to a fourth view, their bodies are clothed, but they drape their head coverings behind them, leaving their chests exposed and uncovered — and they will be punished for this in the Hereafter. According to a fifth view, they are clothed in the garment of being married to a righteous man, yet they are naked of deeds in the Hereafter — and the righteousness of their husbands will be of no benefit to them. As Allah the Exalted says: "When the Trumpet is blown, there will be no ties of kinship between them on that Day." (Al-Mu'minun, 23:101). This last explanation was offered by al-Tibi, who preferred it for being the most fitting to the context and the wording of the hadith. Although the hadith was directed at the wives of the Prophet (peace and blessings be upon him), consideration is given to the generality of the wording

Al-Dawudi narrated something similar: "They are clothed in the garment of honor due to their honorable station in this world, yet they will be naked on the Day of Resurrection.

This hadith calls upon people to supplicate and beseech Allah — especially during the night, which is a time when supplications are hoped to be answered — when a trial arises, so that it may be lifted, or so that the one supplicating and the one being supplicated for may be kept safe from it.

Zeynep bnt. Cahş şöyle anlatmıştır: Resulullah Sallallahu Aleyhi ve Sellem bir gün korku ile Zeyneb'in yanına girerek "La ilahe illailah! Vukuu yaklaşan bir kötülükten dolayı vay Arapların haline! Bugün Ye'cüc ve Me'cüc'ün seddinde şunun gibi bir delik açıldı" buyurdu, sonra baş parmağı ile ona yakın olan şehadet parmağını halkaladı. Zeynep bnt. Cahş dedi ki: Ben "Ya Resulallah! İçimizde bu kadar iyi kimseler varken biz helak edilir miyiz?" diye sordum. Resulullah Sallallahu Aleyhi ve Sellem "Evet, fısk u fücur çoğaldığı zaman (helak olursunuz)" buyurdu

Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said: "The Radm — the Wall of Gog and Magog — has been opened like this." The narrator Wuhayb explained that to demonstrate the gesture of "like this," the Prophet, peace and blessings be upon him, placed one side of his thumb between the two joints of his index finger and placed one side of his index finger over it, thus making the gesture for "ninety.

Fath al-Bari Commentary:

"Gog and Magog (Ya'juj and Ma'juj).

Some explanations regarding Gog and Magog were previously given in the chapter on the Prophets, under the heading of Dhul-Qarnayn. It was mentioned there that they are descendants of Adam, and more specifically of Japheth (Yafith), the son of Noah, and others have stated this emphatically. Some scholars have expressed the view that they are the Mongols, who are considered descendants of Japheth, the son of Noah. Al-Dahhak was among those who held this view.

"Woe to the Arabs from an evil that has drawn near!" The reason only the Arabs are mentioned in the hadith in terms of danger is that the majority of those who had entered Islam at that time were Arabs. The "evil" referred to in the hadith is the assassination of 'Uthman, which took place after the Prophet, peace and blessings be upon him. After that event, tribulations (fitan) followed one after another, and the Arabs became — as expressed in another hadith — like the dish set before those who eat: "A time is near when nations will invite one another against you and attack you, just as those sharing a meal crowd around and assault a dish." (Al-Tabarani, Al-Mu'jam al-Awsat, VII, 180, with similar wording.) The addressees in that hadith are the Arabs

Al-Qurtubi said: The "evil" mentioned in the hadith may also refer to what the Prophet, peace and blessings be upon him, pointed to in the hadith of Umm Salamah: "What tribulations have descended tonight! What treasures have descended tonight!" With this, the Prophet was alluding to the conquests that would take place after him. Indeed, wealth multiplied in the hands of the Muslims, and competition and rivalry — which breed tribulation — began to emerge. The same applies to the rivalry over power. For the greatest criticism directed at 'Uthman by his opponents was his appointment of relatives from the Banu Umayya and others to positions of authority. It was this conduct that led to his martyrdom. The assassination of 'Uthman gave rise to the wars that became historically renowned and continued for some time among the Muslims

"The Radm — the Wall of Gog and Magog — has been opened like this." The word "radm" in the hadith refers to the barrier constructed by Dhul-Qarnayn. Its description was given previously in the hadiths recounting the story of Dhul-Qarnayn in the chapter on the Prophets.

"He formed a circle by placing one side of his thumb between the two joints of his index finger." That is, he formed a ring with these two fingers.

"Yes, when indecency and immorality (habas) multiply (you will be destroyed)." The word "habas" in the hadith has been interpreted as fornication, children born of fornication, and general immorality and indecency. This broader interpretation is more appropriate, for the opposite of "habas" is "salah," meaning righteousness and goodness.

Ibn al-'Arabi said: This noble hadith explains that righteous people will perish along with the wicked if they do not strive to change the wickedness of the evildoers. When righteous people do strive to change the wicked but to no avail, and evil continues unabated, spreading and multiplying until corruption encompasses everything — then both the few and the many will perish. Thereafter, each person will be resurrected according to his intention.

From the statement that an opening as small as what was described has appeared in the wall of Gog and Magog, it is understood that if this continues, the crack in the wall will widen to the point where they will be able to emerge. It appears that when Gog and Magog do emerge upon the people, it will constitute a general destruction for mankind.

Regarding the state of affairs at the time of the emergence of Gog and Magog, a hadith narrated by al-Nawwas ibn Sam'an is found in Sahih Muslim. In this hadith, after the Messenger of Allah, peace and blessings be upon him, spoke of the Dajjal and of Jesus killing him, he then turned to the subject of Gog and Magog and said: "Then a people whom Allah has protected from the Dajjal will come to Jesus. He will wipe his hand over their faces and inform them of their ranks in Paradise. While he is speaking of this, Allah will reveal to Jesus: 'I have brought forth servants of Mine against whom no one can fight. Take My servants to Mount Tur.' Then Allah will send Gog and Magog, and they will swarm down from every height. The vanguard of Gog and Magog will reach the Sea of Tiberias (the Sea of Galilee) and drink from it. When the rearguard arrives, they will say: 'There was once water here.' The Prophet of Allah, Jesus, and those with him will be besieged (until the head of an ox becomes more valuable to them than one hundred dinars). The Prophet of Allah, Jesus, and those with him will supplicate to Allah. Allah will send a worm upon their necks (the necks of Gog and Magog), and they will all die at once like the death of a single soul. Then the Prophet of Allah, Jesus, and those with him will descend to the earth. They will not find a single handspan of earth that is free from their (Gog and Magog's) blood and foul stench. Jesus and those with him will supplicate to Allah, and He will send birds the size of the necks of Bactrian camels, which will carry the corpses away and cast them wherever Allah wills. Then Allah will send rain, and no house of clay or hair will remain — every house will be washed clean. The rain will wash the entire earth until it becomes like a mirror. Then the earth will be told: 'Bring forth your fruit and restore your blessing.' On that day, a group of people will eat from a pomegranate and take shade under its skin. Allah will send a blessing upon cattle, and their milk will overflow. Then, while they are in this state, Allah will send a pleasant breeze that will take them from beneath their armpits and seize the soul of every believer and every Muslim. The worst of people will remain, and they will engage in open fornication like donkeys, and the Day of Resurrection will break upon them.'" (Muslim, Fitan)

The word "al-zalafa" in the hadith means a mirror. Some have said it refers to a vessel used to collect water. What is meant is that the water will cover every part of the earth and cleanse it so thoroughly that a person looking at the ground will see his own reflection.

In another narration in Sahih Muslim, it is stated that Gog and Magog will say: "We have killed those on earth; now let us go and kill those in the sky." They will then shoot their arrows toward the sky. Allah, the Exalted, will return their arrows to them stained with blood. (Muslim, Fitan)