الحلقة الثّالثة: الحمد لله رب العالمين

 

The Prophet’s ﷺ Disclosure on the Past and Future Occurences

 بَابُ إِخْبَارِ النَّبِيِّ ﷺ بِمَا كَانَ وَبِمَا هُوَ كَائِنٌ

حديث 1386

عَنْ حُذَيْفَةَ رَضِيَ اللهُ عَنْهُ، قَالَ: لَقَدْ خَطَبْنَا النَّبِيُّ ﷺ خُطْبَةً مَا تَرَكَ فِيهَا شَيْءٌ إِلى قِيَامِ السَّاعَةِ إِلَّا ذَكَرَهُ، عَلِمَهُ مَنْ عَلِمَهُ، وَجَهِلَهُ مَنْ جَهِلَهُ (وَلِمُسْلِمٍ: حَفِظَهُ مَنْ حَفِظَهُ، وَنَسِيَهُ مَنْ نَسِيَهُ، قَدْ عَلِمَهُ أَصْحَابِي هَؤُلَاءِ)، إِنْ كُنْتُ لَأَرَى الشَّيْءَ قَدْ نَسِيتُ، فأَعْرِفُ مَا يَعْرِفُ الرَّجُلُ إِذَا غَابَ عَنْهُ فَرَآهُ فَعَرَفَهُ (وَلِمُسْلِمٍ فِي رِوَايَةٍ: أَخْبَرَنِي رَسُولُ اللَّهِ ﷺ بِمَا هُوَ كَائِنٌ إِلَى أَنْ تَقُومَ السَّاعَةُ، فَمَا مِنْهُ شَيْءٌ إِلَّا قَدْ سَأَلْتُهُ، إِلَّا أَنِّي لَمْ أَسْأَلْهُ مَا يُخْرِجُ أَهْلَ الْمَدِينَةِ مِنَ الْمَدِينَةِ. وَفِي رِوَايَةٍ: وَاللَّهِ إِنِّي لِأَعْلَمُ النَّاسِ بِكُلِّ فِتْنَةٍ هِيَ كَائِنَةٌ فِيمَا بَيْنِي وَبَيْنَ السَّاعَةِ، وَمَا بِي إِلَّا أَنْ يَكُونَ رَسُولُ اللَّهِ ﷺ أَسَرَّ إِلَيَّ فِي ذَلِكَ شَيْئًا لَمْ يُحَدِّثْهُ غَيْرِي، وَلَكِنْ رَسُولُ اللَّهِ ﷺ قَالَ وَهُوَ يُحَدِّثُ مَجْلِسًا أَنَا فِيهِ عَنِ الْفِتْنِ، فَقَالَ رَسُولُ اللَّهِ ﷺ وَهُوَ يُعَدُّ الْفِتَنَ: مِنْهُنَّ ثَلَاثٌ لَا يَكُدْنَ يَذَرْنَ شَيْئًا، وَمِنْهُنَّ فِتَنٌ كَرِيَاحِ الصَّيْفِ، مِنْهَا صِغَارٌ وَمِنْهَا كِبَارٌ. قَالَ حُذَيْفَةُ رضي الله عنه: فَذَهَبُ أُولَئِكَ الرَّهْطُ كُلُّهُمْ غَيْرِي).

حديث 1387

(عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ مُعَلَّقًا) قَالَ: قَامَ فِينَا النَّبِيُّ ﷺ مَقَامًا فَأَخْبَرَنَا عَنْ بَدْءِ الْخَلْقِ حَتَّى دَخَلَ أَهْلُ الْجَنَّةِ مَنَازِلَهُمْ، وَأَهْلُ النَّارِ مَنَازِلَهُمْ، حَفِظَ ذَلِكَ مَنْ حَفِظَهُمْ، وَنَسِيَهُ مَنْ نَسِيَهُ (أَمَّا مُسْلِمٌ فَرَوَى مِنْ حَدِيثِ أَبِي زَيْدٍ عَمْرِو بِنِ أَخْطَبَ رَضِيَ اللهُ عَنْهُ قَالَ: صَلَّى بِنَا رَسُولُ اللَّهِ ﷺ الْفَجْرَ وَصَعِدَ الْمِنْبَرَ، فَخَطَبَنَا حَتَّى حَضَرَتِ الظُّهْر، فَنَزَلَ فَصَلَّى ثُمَّ صَعِدَ الْمِنْبَرَ، فَخَطَبَنَا حَتَّى حَضَرَتِ الْعَصْرُ، ثُمَّ نَزَلَ فَصَلَّى، ثُمَّ صَعِدَ الْمِنْبَرَ فَخَطَبَنَا حَتَّى غَرَبَتِ الشَّمْسُ، فَأَخْبَرَنَا بِمَا كَانَ وَبِمَا هُوَ كائِنٌ، فَأَعْلَمُنَا أَحْفَظُنَا).

 

Chapter Four: The Prophet’s ﷺ Disclosure of Past and Future Events

Hadith 1386

It is narrated on the authority of Ḥudhayfah (may Allah be pleased with him), who said: The Prophet ﷺ once delivered a sermon so comprehensive that he omitted nothing of what would unfold until the establishment of the Hour. Whoever committed it to memory did so, and whoever failed to grasp it remained unaware. (According to the version recorded by Muslim: “Some memorised it, while some forgot it. Verily, my companions here have knowledge of it.”)

Ḥudhayfah continued: “Indeed, there were moments when I would encounter an event I had once forgotten, and I would recognise it in the same manner as a man, who having once seen something and then been absent from it, recognises it upon seeing it again.” (In another version reported by Muslim: “The Messenger of Allah ﷺ informed me of everything that would occur until the advent of the last Hour. There was nothing of it that I did not ask him about, except one matter: I did not ask him what would drive the people of Madinah out of it.”) Another narration states: “By Allah! I possess the most extensive knowledge concerning every tribulation that is destined to occur between my time and the last Hour. This is not because the Messenger of Allah ﷺ confided in me something which he withheld from others. Rather, it is because he spoke about these matters in a gathering in which I was present.” He then added: “Among them are three that will scarcely leave anything unaffected, and among them are tribulations like the summer winds; some of them are minor ones, and others are major ones.” Ḥudhayfah then said: “All of those companions have passed away, except me.”)

Hadith 1387

It is reported in a suspended form from ʿUmar [may Allah be pleased with him]: The Prophet ﷺ once stood among us and informed us about the beginning of creation until the people of Paradise entered their abode and the people of Hellfire entered theirs. Some retained that knowledge, while some forgot it.

As for Muslim, he narrated from Abū Zayd, ʿAmr ibn Akhṭab [may Allah be pleased with him], who said:“The Messenger of Allah ﷺ led us in the dawn prayer (ṣalāt al-fajr), then ascended the pulpit and addressed us continuously until the time for the noon prayer (ẓuhr) arrived. He then descended, led the prayer, ascended the pulpit again, and addressed us until the afternoon prayer (ʿaṣr). Again, he descended, led the prayer, then ascended once more and continued to address us until the sun had set. He informed us of what had taken place and what was yet to unfold. The most knowledgeable among us was he who retained the greatest portion of what he conveyed.”)

Key Lessons and Reflections

1.  Epistemic Transmission of Prophetic Disclosure: These narrations affirm that the Prophet ﷺ was divinely endowed with comprehensive knowledge of historical and eschatological occurrences. His disclosure extended from the inception of creation to the ultimate destinations of humanity. This supports the legal authority of khabar al-ṣādiq (truthful, verified reports) in Uṣūl al-Fiqh as a basis for constructing doctrinal and juristic understanding of unfolding realities (fiqh al-wāqiʿ).

2.    Differentiation between Personal Access and Public Transmission: Ḥudhayfah's assertion that he possessed superior knowledge of tribulations, not by virtue of private instruction, but due to attentiveness during public discourse, reinforces the principle that legal knowledge in Islam is not the result of esotericism or exclusivity. This distinction aligns with the Uṣūlī principle that al-ʿibrah fī al-taʿabbud bi-l-manqūl, lā bi-l-makhsūs (legal consideration lies in what is transmitted and acted upon, not in what is privately conferred).

3.     Legal Value of Collective Memory Among the Ṣaḥābah: The statement, "Whoever committed it to memory did so, and whoever failed to grasp it remained unaware" indicates disparity in individual retention, yet affirms the collective epistemic authority of the Companions. This underpins the Uṣūl al-Fiqh doctrine of ijmāʿ al-ṣaḥābah (consensus of the Companions), whereby transmitted understanding by the cohort, rather than any single narrator, is given weight in derivation of legal rulings.

4.     Gradation and Categorisation of Tribulations (al-Fitan): The division of tribulations into three overwhelming crises and others likened to “the winds of summer”; some minor, others major, illustrates a Usūlī methodology of classifying mafsadah (harm) according to intensity and scope. This supports the development of proportional legal responses, drawing from fiqh al-nawāzil (jurisprudence of calamities) and siyāsah sharʿiyyah (legally-guided public policy).

5.  Interplay between Memory and Legal Transmission: The narration in which Ḥudhayfah recalls events previously forgotten underscores the juristic distinction between ḥifẓ (retention) and shuhūd (witnessing). Legal validity may be tied not merely to documentation but also to the integrity and reliability (ʿadālah and ḍabṭ) of memory among the narrators, a core tenet in the methodology of ʿilm al-ḥadīth and its integration into Uṣūl al-Fiqh.

6. Continuity and Comprehensiveness in Prophetic Guidance: The report of the Prophet ﷺ delivering a continuous sermon from dawn to sunset, detailing all that had occurred and all that would occur, reflects the totality of his instructional mission. This positions him ﷺ as al-nādhir al-amīn (the trustworthy warner), fulfilling tablīgh (complete conveyance of revelation). From a Uṣūlī perspective, such comprehensive disclosure affirms that silence or absence of ruling (sukūt al-shāriʿ) in certain matters is purposeful and must not be casually interpreted as legal void.

7.  Doctrinal Utility of Eschatological Reports: The narration extending from the beginning of creation to the final destinations of Paradise and Hell establishes a theologically integrated framework within which fiqh operates. The maqāṣid (ultimate objectives) of Sharīʿah, such as preservation of faith, life, and moral order, derive their urgency and coherence from the finality of these destinations, lending legal weight to eschatological reports in shaping ethical and legislative priorities.

من أسرار سورة الفاتحة: سرّ البسملة

 

The Jurisprudential and Spiritual Framework of Fasting on the Day of ʿĀshūrā

كِتَابُ الصِّيَامِ

بَابُ صِيَامٍ يَوْمَ عَاشُورَاء

حديث 506

عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا: أَنَّ قُرَيْشًا كَانَتْ تَصُومُ يَوْمَ عَاشُورَاءَ فِي الْجَاهِلِيَّةِ (وَفِي رِوَايَةٍ: وَكَانَ يَوْمًا تُسْتَرُ فِيهِ الْكَعْبَةُ). وَفِي رِوَايَةٍ: وَكَانَ رَسُولُ اللَّهِ ﷺ يَصُومُهُ فِي الْجَاهِلِيَّةِ، فَلَمَّا قَدِمَ الْمَدِينَةَ صَامَه، ثُمَّ أَمَرَ رَسُولُ اللَّهِ ﷺ بِصِيَامِهِ، حَتَّى فُرِضَ رَمَضَانُ، وَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ شَاءَ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَفْطَرَ. وَفِي رِوَايَةٍ: فَلَمَّا فُرِضَ رَمَضَانُ تَرَكَ يَوْمَ عَاشُورَاءَ.

وَفِي حَدِيثِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا بِنْحَوِهِ (وَلِمُسْلِمٍ: قَالَ رَسُولُ اللهِ ﷺ: إِنَّ عَاشُورَاءَ يَوْمٌ مِنْ أَيَّامِ اللَّهِ ...). قَالَ نَافِعُ: وَكَانَ عَبْدُ اللَّهِ لَا يَصُومُهُ إِلَّا أَنْ يُوَافِقَ صَوْمَهُ.

وَفِي حَدِيثٍ مُعَاوِيَةَ رَضِيَ اللهُ عَنْهُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: هَذَا يَوْمُ عَاشُورَاءَ، وَلَمْ يَكْتُبِ اللَّهُ عَلَيْكُمْ صِيَامَهُ، وَأَنَا صَائِمٌ، فَمَنْ شَاءَ فَلْيَصُمْ، وَمَنْ شَاءَ فَلْيُفْطِرْ.

 

حديث 507

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا: أَنَّ النَّبِيَّ ﷺ لَمَّا قَدِمَ الْمَدِينَةَ وَجَدَهُمْ يَصُومُونَ يَوْمًا – يَعْنِي: عَاشُورَاءَ، فَقَالُوا: هَذَا يَوْمٌ عَظِيمٌ، وَهُوَ يَوْمٌ نَجَّى اللَّهُ فِيهِ مُوسَى، وَأَغْرَقَ آلَ فِرْعَوْنَ، فَصَامَ مُوسَى شُكْرًا لِلَّهِ. فَقَالَ: أَنَا أَوْلَى بِمُوسَى مِنْهُمْ. فَصَامَهُ، وَأَمَرَ بِصِيَامَهِ (وَلِمُسْلِمٍ فِي رِوَايَةٍ: قَالُوا: يَا رَسُولَ اللَّهِ، إِنَّهُ يَوْمٌ تُعظِّمُهُ الْيَهُودُ وَالنَّصَارَى! فَقَالَ رَسُولُ اللَّهِ ﷺ: فَإِذَا كَانَ الْعَامُ الْمُقْبِلُ إِنْ شَاءَ اللَّهُ صُمْنَا الْيَوْمَ التَّاسِعَ. قَالَ: فَلَمْ يَأْتِ الْعَامُ الْمُقْبِلُ حَتَّى تُوفِّيَ رَسُولُ اللَّهِ ﷺ).

وَفِي حَدِيثِ أَبِي مُوسَى رَضِيَ اللهُ عَنْهُ: كَانَ يَوْمُ عَاشُورَاءَ تَعُدُّهُ الْيَهُودُ عِيدًا (وَلِمُسْلِمٍ فِي رِوَايَةٍ: وَيُلْبِسُونَ نَسَاءَهُمْ فِيهِ حُلِيَّهُمْ وَشَارَتَهُمْ).

 

حديث 508

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا، قَالَ: ما رَأَيْتُ النَّبِيَّ ﷺ يَتَحَرَّى صِيَامَ يَوْمٍ فَضَّلَهُ عَلَى غَيْرِهِ إِلَّا هَذَا الْيَوْمَ - يَوْمَ عَاشُورَاءَ، وَهَذَا الشَّهْرَ . يَعْنِي: شَهْرَ رَمَضَانَ.

 

حديث 509

عنِ الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ رَضِيَ اللهُ عَنْهُمَا، قَالَتْ: أَرْسَلَ النَّبِيُّ ﷺ غَدَاةَ عَاشُورَاءَ إِلَى قُرَى الأَنْصَارِ: مَنْ أَصْبَحَ مُفْطِرًا فَلْيُوتِمَّ بَقِيَّةَ يَوْمِهِ، وَمَنْ أَصْبَحَ صَائِمًا فَلْيَصُمْ. قالَتْ: فَكُنَّا نَصُومُهُ بَعْدُ وَنُصَوِّمُ صِبْيَانَنَا، وَنَجْعَلُ لَهُمُ اللُّعْبَةَ مِنَ الْعِهْنِ، فَإِذَا بَكَى أَحَدُهُمْ عَلَى الطَّعَامِ أَعْطَيْنَاهُ ذَاكَ، حَتَّى يَكُونَ عِنْدَ الإِفْطَارِ.

وَفِي حَدِيثِ سَلَمَةَ بِنِ الْأَكْوَعِ رَضِيَ اللهُ عَنْهُ: أَمَرَ النَّبِيُّ ﷺ رَجُلًا مِنْ أَسْلَمَ أَنْ أَذِّنْ فِي النَّاسِ: أَنَّ مَنْ كَانَ أَكَلَ فَلْيَصُمْ بَقِيَّةَ يَوْمِهِ، وَمَنْ لَمْ يَكُنْ أَكَلَ فَلْيَصُمْ؛ فَإِنَّ الْيَوْمَ يَوْمُ عَاشُورَاءَ.

The Book of Fasting (Kitāb al-Ṣiyām)

Chapter Twenty Nine: Fasting on the Tenth Day of Muharran (ʿĀshūrāʾ)

Ḥadīth 506

Narrated by ʿĀʾishah (may Allah be pleased with her): The Quraysh were accustomed to fasting on the Day of ʿĀshūrāʾ during the pre-Islamic period (al-Jāhiliyyah). In one version: it was a day on which the Kaʿbah would be ceremonially veiled. In another narration: the Messenger of Allah ﷺ used to observe this fast prior to the advent of revelation. When he migrated to al-Madīnah, he continued to fast on that day and subsequently instructed the Muslim community to do likewise. This remained the practice until the fast of Ramaḍān was divinely mandated. Thereafter, the Messenger of Allah ﷺ stated: “Whoever wishes may fast it, and whoever prefers may abstain.” According to another narration, once Ramaḍān was legislated, the Prophet ﷺ discontinued fasting on ʿĀshūrāʾ.

A similar transmission is reported on the authority of Ibn ʿUmar (may Allah be pleased with both). And in Ṣaḥīḥ Muslim, the Prophet ﷺ remarked: “Indeed, ʿĀshūrāʾ is one of the Days of Allah…” Nāfiʿ narrated: ʿAbdullāh [Ibn ʿUmar] would only observe the fast on that day if it coincided with one of his regular fasting days.

In the narration of Muʿāwiyah (may Allah be pleased with him), he said: “I heard the Messenger of Allah ﷺ say: ‘This is the Day of ʿĀshūrāʾ. Allah has not imposed fasting on you for this day, but I am fasting. Whoever wishes may fast, and whoever wishes may abstain.’”

Ḥadīth 507

Narrated by Ibn ʿAbbās (may Allah be pleased with both): When the Prophet ﷺ arrived in al-Madīnah, he found that the Jews were fasting on a particular day—namely, the Day of ʿĀshūrāʾ. When questioned, they explained: “This is a significant day. It is the day on which Allah saved Moses (Mūsā) and drowned the people of Pharaoh (Firʿawn). So Mūsā fasted it out of gratitude to Allah.”

The Prophet ﷺ responded: “I am more entitled to Mūsā than they are.” He then observed the fast himself and commanded the Muslims to fast it as well. (According to a narration in Ṣaḥīḥ Muslim: the Companions said, “O Messenger of Allah, this is a day that is venerated by the Jews and Christians!” The Prophet ﷺ replied: “If the coming year arrives, we shall fast on the ninth.” However, the Prophet ﷺ passed away before the following year commenced.)

In a narration from Abū Mūsā (may Allah be pleased with him): The Jews considered the Day of ʿĀshūrāʾ a festive occasion. And in a narration found in Muslim: they would adorn their women with ornaments and ceremonial attire on that day.

Ḥadīth 508

Narrated by Ibn ʿAbbās (may Allah be pleased with both): “I never saw the Prophet ﷺ so keen to fast on a particular day, preferring it over others, except this day—the Day of ʿĀshūrāʾ—and this month, that is, the month of Ramaḍān.”

Ḥadīth 509

Narrated by al-Rubayyiʿ bint Muʿawwidh (may Allah be pleased with both): The Prophet ﷺ dispatched a messenger on the morning of ʿĀshūrāʾ to the outlying villages of the Anṣār, saying: “Whoever began the day not fasting should complete the remainder of the day in fasting, and whoever began the day fasting should continue his fast.” She said: “Thereafter, we continued to fast on that day and also trained our children to fast. We would craft toys out of wool for them, and if any child cried for food, we would distract him with these until the time of ifṭār (breaking the fast) arrived.”

In the narration of Salamah ibn al-Akwaʿ (may Allah be pleased with him): The Prophet ﷺ instructed a man from the tribe of Aslam to make a public announcement: “Whoever has already eaten should fast for the remainder of the day, and whoever has not eaten should fast, for today is the Day of ʿĀshūrāʾ.”

Key Lessons and Reflections

1.   Chronological Abrogation (Naskh al-Ḥukm): The transition from obligatory to voluntary fasting on ʿĀshūrāʾ following the legislation of Ramaḍān exemplifies a canonical instance of naskh (abrogation). It illustrates the principle of naskh al-ḥukm wa baqāʾ al-faḍl, the legal ruling is lifted while the virtuous nature of the act persists. This also supports the method of establishing chronological precedence in legal texts when deriving rulings.

2.  Adoption of Pre-Islamic Devotional Practices (Taʾasī bi al-Amr al-Sābiq): The Prophet’s ﷺ observance of the fast of ʿĀshūrāʾ prior to Islam, and his endorsement of it upon arriving in Madinah, indicate the possibility of affirming earlier religious practices if they do not contradict Islamic principles. This validates the uṣūlī maxim: Sharʿ man qablanā sharʿun lanā mā lam yuʿāriḍ, "The law of those before us is considered law for us, as long as it is not contradict Islamic principle."

3.  Juristic Supersession (Awlawiyyah al-Sharʿ al-Muḥammadī): The Prophet’s ﷺ declaration: "I am more entitled to Mūsā than they are" establishes a theological and legal assertion of Islam’s completion and superiority over previous religious dispensations. This reaffirms the legal doctrine that the Sharīʿah of Muhammad ﷺ supersedes prior laws in authority, application, and finality.

4.   Voluntariness after Obligation (Takhyīr baʿda al-Wujūb): The statement “Whoever wishes may fast…” after Ramaḍān’s obligation was instituted establishes the permissibility of a once-mandated action upon its reclassification. It supports the uṣūlī principle of takhyīr (permissible choice) after wujūb (obligation), thereby enabling contextual gradation of legal rulings over time.

5.    Intention Adjustment during the Day (Ṣiḥḥat al-Niyyah al-Muʿallaqah): The instruction to those who had eaten on the morning of ʿĀshūrāʾ to fast the remainder of the day demonstrates the permissibility of adjusting or initiating one’s intention mid-day under specific circumstances. This affirms the view that fasting may be valid with delayed intention in non-obligatory fasts, subject to Prophetic approval.

6.    Legal Announcements via Delegated Authority (Tablīgh al-Ḥukm bi al-Niyābah): The Prophet’s ﷺ practice of sending messengers to instruct fasting on ʿĀshūrāʾ legitimates the use of delegated authority in issuing legal commands. This demonstrates the jurisprudential principle of tawṣīl al-ḥukm bi al-wāsiṭah al-maʾmūnah—delivering law through trustworthy intermediaries—particularly in public welfare matters.

7.    Pedagogical Enforcement of Rituals in Children (Taʿwīd al-Ṣibyān ʿalā al-ʿIbādāt): The Anṣār’s deliberate training of children to fast, supported by playful distraction, illustrates the legitimacy of inculcating ritual discipline from a young age. It supports the juristic concept of non-obligatory yet commendable training (taʾdīb) in acts of worship for minors.

8.   Reclassification of Worship According to Maṣlaḥah (Legal Interests): The fluctuating legal status of the ʿĀshūrāʾ fast, from obligatory to optional, demonstrates how rulings may be recalibrated according to prevailing legal and moral maṣlaḥah (interest). This supports the dynamic application of al-aḥkām al-taklīfiyyah based on evolving communal circumstances.

9.   Fasting as a Form of Gratitude (Ṣawm al-Shukr): The Jews’ justification for fasting ʿĀshūrāʾ: "Mūsā fasted it out of gratitude" reflects the precedent of voluntary fasting as a manifestation of shukr (gratitude). This is recognised in Islamic jurisprudence and supported by the Prophet’s ﷺ endorsement, which strengthens the legal validity of fasting in response to Divine favour.

10. Differentiation between Iʿyād and Ritual Fasting (Ikhtilāf al-Maẓāhir al-ʿUrfiyyah): The Jewish practice of treating ʿĀshūrāʾ as a festive occasion, adorned with attire and decoration, highlights differing ritual expressions. The Prophet ﷺ preserved the fast while rejecting the celebratory elements, indicating the sharʿī filter applied to non-Islamic customs, allowing retention of substance while discarding impermissible forms.  

من أسرار سورة الفاتحة: مدخل

 

The Jurisprudence of Tribulation

بَابُ الْفِتْنَةِ الَّتِي تَمُوجُ كَمَوْجِ الْبَحْرِ

حديث 1385

عَنْ أَبِي وَائِلٍ، عَنْ حُذَيْفَةَ رضي الله عنه، قَالَ: قَالَ عُمَرُ رضي الله عنه: أَيُّكُمْ يَحْفَظُ حَدِيثَ رَسُولِ اللَّهِ ﷺ عَنْ الْفِتْنَةِ؟ قَالَ: قُلْتُ: أَنَا أَحْفَظُهُ كَمَا قَالَ. قَالَ: إِنَّكَ عَلَيْهِ لِجَرِيءٌ! فَكَيفَ قَالَ؟ قُلْتُ: فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ - وَفِي رِوَايَةٍ: (ولِمُسْلِمٍ: وَنَفْسِهِ،) وَمَالِهِ، وَوَلَدِهِ، وَجَارِهِ، تُكَفِّرُهَا الصَّلَاةُ - وَفِي رِوَايَةٍ: وَالصَّوْمُ - وَالصَّدَقَةُ، وَالأَمْرُ بِالْمَعْرُوفِ، وَالنَّهْيُ عَنِ الْمُنْكَرِ. قَالَ: لَيْسَ هَذِهِ أُرِيدُ، وَلَكِنِّي أُرِيدُ الَّتِي تَمْوُجُ كَمَوْجِ الْبَحْرِ. قَالَ: قُلْتُ: لَيْسَ عَلَيْكَ بها يا أمير المؤمنين بَأْسٌ؛ بينكَ وبينها بَابٌ مُغلَقٌ. قال: فَيُكْسَرُ الْبَابُ أَوْ يُفْتَحُ؟ قال: قُلْتُ: لا ، بَلْ يُكْسَرُ. قال: فَإِنَّهُ إِذَا كُسِرَ لَمْ يُغْلِقْ أَبَدًا (وَلِمُسْلِمٍ: أَكَسْرًا لَا أَبَا لَكَ؟! فَلَوْ أَنَّهُ فُتِحَ؛ لَعَلَّهُ كَانَ يُعَادُ). قَالَ: قُلْتُ: أَجَلْ. فَهِبْنَا أَنْ نَسْأَلَهُ مَنِ البَابُ؟ فَقُلْنَا لِمَسْرُوقٍ: سَلْهُ! قَالَ: فَسَأَلَهُ، فَقَالَ: عُمَرُ رضي الله عنه. قَالَ: قُلْنَا: فَعَلِمَ عُمَرُ مَنْ تَعْنِي؟ قَالَ: نَعَم، كَمَا أَنَّ دُونَ غَدٍ لَيْلَةً؛ وَذَلِكَ أَنِّي حَدَّثْتُهُ حَدِيثًا لَيْسَ بِالأَغَالِيطِ (وَلِمُسْلِمٍ فِي رِوَايَةٍ: قَالَ حُذَيْفَةُ: فَأَسْكَتَ الْقَوْمُ، فَقُلْتُ: أَنَا. قَالَ: أَنْتَ لِلَّهِ أَبُوكَ. قَالَ حُذَيْفَةُ: سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ: تُعْرَضُ الْفِتَنُ عَلَى الْقُلُوبِ كَالْحَصِيرِ عُودًا عُودًا، فَأَيُّ قَلْبٍ أُشْرِبَهَا نُكِتَ فِيهِ نُكْتَةٌ سَوْدَاءُ، وَأَيُّ قَلْبٍ أَنْكَرَهَا نُكِتَ فِيهِ نُكْتَةٌ بَيْضَاءُ، حَتَّى تَصِيرَ عَلَى قَلْبَيْنِ: عَلَى أَبْيَضَ مِثْلِ الصَّفَا، فَلَا تَضُرُّهُ فِتْنَةٌ مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ، وَالْآخَرُ أَسْوَدُ مُرْبَادًا، كَالْكُوزِ مُجَخِّيًا، لَا يَعْرِفُ مَعْرُوفًا وَلَا يُنْكِرُ مُنْكَرًا إِلَّا مَا أُشْرِبَ مِنْ هَوَاهُ. وَفِيهَا: وَحَدَّثْتُهُ أَنَّ ذَلِكَ الْبَابَ رَجُلٌ يُقْتَلُ أَوْ يَمُوتُ). 

Chapter Three: The Tribulation that Surges Like the Waves of the Sea

Ḥadīth 1385

On the authority of Abū Wāʾil, from Ḥudhayfah (may Allah be pleased with him), who related: ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) once asked: “Which among you remembers the Prophetic narration concerning tribulation (fitnah)?” I replied: “I recall it precisely as it was uttered by him ﷺ”. He said: “You are bold indeed to recount it. How did he describe it?” I answered: “The tribulation concerns a man’s family —and in another narration by Muslim, his very self — his wealth, his children, and his neighbours, will be expiated by prayer — and, in one version, by fasting, almsgiving, enjoining what is right, and forbidding what is wrong”. ʿUmar responded: “That is not my concern. I mean the one that surges like the waves of the sea”. I said: “Fear not, O Commander of the Believers. Between you and it stands a gate that is firmly shut”. He asked: “Will it be broken, or shall it be opened willingly?” I replied: “Rather, it will be broken”. He remarked: “Once it is broken, it shall never be closed again”. (In the narration recorded by Muslim: “Will it be broken without your consent? For had it been opened, it could have been closed again”). I confirmed: “Indeed”. We thus contemplated who the ‘gate’ might be. We requested Masrūq to enquire, and he did so. He was told: “It is ʿUmar (may Allah be pleased with him)”. We asked: “Was ʿUmar aware of this designation?” He replied: “As certain as night precedes the dawn, for I conveyed to him an accurate report, which is beyond doubt””. In another narration in Ṣaḥīḥ Muslim, Ḥudhayfah recounted: “The people fell silent, and I said: ‘I am he’. The Prophet ﷺ replied: ‘You are accountable before Allah.’”. Ḥudhayfah then added: “I heard the Messenger of Allah ﷺ say: ‘Tribulations shall be presented to the hearts, one by one, as reeds are interwoven into a mat. A heart that absorbs them will have a black mark stamped upon it. A heart that rejects them will have a white mark imprinted upon it. Eventually, hearts will become of two kinds: one heart pure and radiant, akin to a polished stone, which no tribulation shall harm so long as the heavens and earth remain; and another, darkened and contorted, like an overturned vessel, no longer recognising righteousness nor rejecting evil, save for what accords with its desires.’” In the same narration: “I informed him that this ‘gate’ is a man who will either be slain or die.”

 

Key Lessons and Reflections

1.     Classification of Tribulations in Islamic Legal Thought: The narration distinguishes between personal tribulations (fitan) involving one's wealth, family, and moral responsibilities and public, cataclysmic tribulations that engulf the entire society “like the waves of the sea.” This distinction is pivotal in Fiqh, as personal tribulations are addressed by individual acts of worship and moral rectitude, whereas collective upheaval demands structural and communal safeguarding mechanisms.

2.  Maqāṣid al-Sharīʿah (Higher Objectives of Shariah): The Prophet’s ﷺ warning about tribulations corrupting the qalb (heart) reinforces the maqṣad of ḥifẓ al-dīn wa al-ʿaql (preservation of religion and intellect). The deterioration of the heart through repetitive exposure to trials symbolises the gradual erosion of religious consciousness and moral clarity, a central concern in both legal and spiritual ethics.

3.    The Legal Doctrine of Sadd al-Dharāʾiʿ (Blocking the Means to Harm): ʿUmar’s role as the "gate" embodies an institutional mechanism of containment against moral and political chaos. The metaphor of the gate being broken — not opened — signifies an abrupt, forceful collapse of lawful restraint, underscoring the legal maxim that potential causes of corruption must be proactively obstructed. This principle is integral to the legislative methodology of Sadd al-Dharāʾiʿ in Uṣūl al-Fiqh.

4.  Moral Psychology and the Jurisprudence of the Heart (Fiqh al-Qulūb): The imagery of hearts being stamped either black or white illustrates the cumulative spiritual effect of moral choices. It affirms the legal-ethical doctrine that receptivity to good and evil is shaped by repeated actions, aligning with the principle of al-jazāʾ min jins al-ʿamal (reward or punishment corresponds to the nature of one’s deed). This has implications for the concepts of ʿādah (habit) and istiqāmah (spiritual steadfastness) in moral Fiqh.

5.   Concept of Legal Finality and Irreversibility: The statement “once it is broken, it shall never be closed again” establishes a juristic reflection on the irreversibility of certain historical ruptures. It implies that some social or political disintegrations, once initiated, cannot be legally or practically reversed, an insight critical to the understanding of fitan as legally consequential events rather than merely theological concepts.

6.  Testimony and Legal Certainty (al-Khabar al-Ṣādiq and Qabūl al-Akhbār): Ḥudhayfah’s affirmation that he relayed to ʿUmar a “report that was not mistaken” underscores the weight of khabar al-ṣādiq (trustworthy report) in the transmission of authoritative legal and spiritual knowledge. It also highlights the value of legal certainty (yaqīn) in matters of public concern, particularly when conveyed by companions of demonstrable integrity.

7.  Moral Responsibility of the Scholar and Witness: The Prophet’s ﷺ response to Ḥudhayfah (“You are accountable before Allah”) signifies the ethical burden carried by those who possess esoteric or sensitive knowledge, especially concerning tribulation, justice, and leadership. This aligns with the principle of amānah (trust) in conveying the truth, a central value in legal testimony (shahādah) and religious scholarship.

The Descent of Tribulations as Rainfall Upon Dwellings

 

بَابُ نُزُولِ الْفِتَنِ كَمَوَاقِعِ الْقَطْرِ

حديث ١٣٨٤

عَنْ أَسَامَةَ بِنِ زَيْدٍ رضي الله عنهما، قَالَ: أَشْرَفَ النَّبِيُّ ﷺ عَلَى أُطُمٍ مِنْ آطَامِ الْمَدِينَةِ، ثُمَّ قَالَ: هَلْ تَرَوْنَ مَا أَرَى؟ (وَفِي رِوَايَةٍ: قَالُوا : لَا. قَالَ:) إِنِّي أَرَى مَوَاقِعَ الْفِتَنِ خِلَالَ بُيوتِكُمْ كَمَوَاقِعِ القَطْرِ.

 

Chapter Two: The Descent of Tribulations Resembling the Fall of Rain

Ḥadīth 1384

On the authority of Usāmah ibn Zayd (may Allah be pleased with both of them), who said: “The Prophet ﷺ ascended one of the elevated watch-posts of Madīnah and remarked: ‘Do you perceive what I perceive?’ (In another transmission, it is recorded that they replied: ‘No.’ He then said:) ‘Indeed, I behold tribulations descending amidst your homes as raindrops fall.’”

 

Key Lessons and Reflections

1.  Epistemology of Prophetic Disclosure (ʿIlm al-Ghayb): The statement “Do you see what I see?” affirms the Prophet’s ﷺ access to divinely conferred knowledge of the unseen. As a Messenger and recipient of waḥy (revelation), he was granted insight inaccessible to ordinary perception. This narration constitutes a clear instance of his unique epistemological status and his duty to warn his ummah of what lies ahead.

2.  The Pervasiveness of Tribulations: The analogy of fitan (tribulations) falling like raindrops (qaṭr) signifies both their inevitability and their all-encompassing nature. The metaphor serves to illustrate that these afflictions shall penetrate the very fabric of domestic life and community spaces. Juristically, this conveys the principle that “no sector of society is inherently immune to divine trials”.

3.   Juridical and Ethical Preparedness (al-Istiʿdād li-l-Balāʾ): The hadīth urges believers to adopt a posture of spiritual and ethical readiness. Just as one prepares for seasonal rainfall, the onset of fitan demands conscientious anticipation, including firm adherence to faith, sound legal understanding, and moral clarity. This readiness is part of personal piety (taqwā) and communal resilience.

4.  Uṣūl Principle – Al-Ḍarar al-ʿĀmm Yutawaqqā wa Yuṭfaʾ (Public Harm Must Be Averted and Extinguished): The prophetic warning embodies the preventative ethos of Islamic legal theory. It emphasises the principle of sadd al-dharāʾiʿ (blocking the means to harm), advocating proactive efforts to contain societal discord before it escalates. Legal theorists have historically cited this narration in support of early intervention against civic disruption.

5. Objectives of Sharīʿah (Maqāṣid al-Sharīʿah): The descent of tribulations threatens the preservation of the five essentials of Islamic law: religion, life, intellect, progeny, and property. This narration reinforces the imperative of safeguarding communal order and promoting just governance to uphold these objectives. Failure to recognise and mitigate tribulations compromises these foundational purposes. 

6.  Political Insight and Governance in Sharīʿah: The Prophet’s ﷺ physical ascent to a vantage point before issuing this warning holds symbolic and legal significance. It reflects a paradigm of leadership that entails strategic foresight and comprehensive awareness of the ummah’s condition. Among the shurūṭ al-imāmah (conditions of legitimate leadership) is the capacity to foresee socio-political dangers and to mobilise appropriate responses in light of divine guidance.

The Prophetic Alarm at the Breach of Gog and Magog and the Onset of Tribulations

 

كِتابُ الْفِتَنِ

بَابُ قَوْلِ النَّبِيِّ ﷺ: «وَيْلٌ لِلْعَرْبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ»

حديث 1383

عَنْ زَيْنَبَ بِنْتِ جَحْشٍ رضي الله عنها: أَنَّ النَّبِيَّ ﷺ دَخَلَ عَلَيْهَا (وَلِمُسْلِمٍ: خَرَجَ) فَزِعًا - وَفِي رِوَايَةٍ: اسْتَيْقَظَ النَّبِيُّ ﷺ مِنَ النَّوْمِ مُحْمَرًّا وَجْهُهُ- يَقُولُ: لَا إِلَهَ إِلَّا اللَّهُ، وَيْلٌ لِلْعَرْبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجُ وَمَأْجُوجُ مِثْلُ هَذِهِ. وَحَلَّ بِإِصْبَعِهِ الْإِبْهَامِ وَالَّتِي تَلِيهَا، قَالَتْ زَيْنَبُ بِنْتُ جَحْشٍ: فَقُلْتُ: يَا رَسُولَ اللَّهِ! أَنَهْلِكُ وَفِينَا الصَّالِحُونَ؟ قَالَ: نَعَم؛ إِذَا كَثَرَ الْخَبَثُ.

وَفِي حَدِيثِ أُمِّ سَلَمَةَ رضي الله عنها: اسْتَيْقَظَ النَّبِيُّ ﷺ ذَاتَ لَيْلَةٍ، فَقَالَ: سُبْحَانَ اللَّهِ! مَاذَا أُنْزِلَ اللَّيْلَةَ مِنَ الْفِتَنِ، وَمَاذَا فُتِحَ مِنَ الْخَزَائِنِ؟ أَيْقِظُوا صَوَاحِبَاتِ الْحُجَرِ- وَفِي رِوَايَةٍ: يُرِيدُ أَزْوَاجَهُ؛ لكَيْ يُصَلِّينَ، فَرُبَّ كَاسِيَةٍ فِي الدُّنْيَا عَارِيَةٍ فِي الآخِرَةِ.

 

The Book of Tribulations (Kitāb al-Fitan)

Chapter One: The Statement of the Prophet ﷺ: “Woe unto the Arabs from an Evil That Has Drawn Near”

Ḥadīth No. 1383

Narrated by Zaynab bint Jaḥsh (may Allah be pleased with her): The Messenger of Allah ﷺ entered upon her (as reported in another narration by Muslim: he emerged from his chamber) visibly distressed. In one account, it is stated that he ﷺ awoke from his sleep with his face flushed red and exclaimed: “There is no deity but Allah. Woe unto the Arabs from an evil that has drawn nigh! Today, a breach has been opened in the barrier of Gog and Magog to the extent of this”—and he formed a circle with his thumb and index finger. Zaynab bint Jaḥsh inquired: “O Messenger of Allah, shall we be destroyed while there are righteous people amongst us?” He replied: “Yes, when wickedness becomes prevalent.”

In the narration of Umm Salamah (may Allah be pleased with her), it is reported: The Messenger of Allah ﷺ awoke one night and exclaimed: “Glory be to Allah! What tribulations have been revealed tonight, and what treasures have been unlocked! Awaken the inhabitants of the chambers”—and in another version, “meaning his wives”—“so that they may perform prayer. Verily, one may be clothed in this world, yet naked in the Hereafter.”

 

 Key Lessons and Reflections

1.   Divine Portents and the Jurisprudence of Calamity: The Prophet’s ﷺ reaction upon receiving divine disclosure encapsulates the severity of imminent tribulations. His pronouncement, “Woe unto the Arabs from an evil that has drawn near,” signifies a jurisprudential precedent: divine retribution may encompass an entire populace, not merely the sinful, when collective moral disintegration takes root. This principle is reflected in the legal axiom: “When affliction becomes widespread, it does not spare the righteous.” This axiom underscores the communal dimension of divine justice and highlights the consequences of societal decay regardless of individual piety.

2. Perdition Amidst the Presence of the Virtuous: Zaynab’s question elicited a solemn affirmation: destruction may indeed befall a community even when righteous individuals dwell among them“Yes, if wickedness becomes prevalent.” In the discipline of Uṣūl al-Fiqh, this connects to the concept of ʿillah (effective legal cause) within qadarī phenomena: the preponderance of sin serves as a ʿillah sharʿiyyah (legally operative cause) warranting communal affliction. This aligns with the principle that legal consequences are predicated on causative moral conditions, not merely on individual merit.

3.   Prophetic Emphasis on Spiritual Vigilance: The Prophet’s ﷺ instruction to awaken his wives for prayer amidst a night of descending tribulations and unveiled treasures illustrates his unrelenting concern for spiritual fortification. From a juristic perspective, this underscores the mandūb (recommended) status of nocturnal worship, particularly in periods of fitnah (trial). The prophetic action serves as a precedent encouraging voluntary devotions as both a shield against collective turmoil and a means of individual sanctification.

4.   The Symbolism of Clothing and the Eschatological Ethic: The expression, “clothed in this world, yet naked in the Hereafter,” constitutes a poignant rhetorical contrast. It critiques the deceptiveness of material affluence and outward status, reminding the believer that worldly presentation may belie one’s true standing before the Divine. This dichotomy resonates with the tension in legal theory between ʿadl ilā al-ẓāhir (judging by the apparent) and ḥaqīqat al-amr (ultimate reality known only to Allah), a foundational concern in Islamic theological jurisprudence and moral epistemology. 

5.  Legislative Weight of Revelatory Dreams: The narrations demonstrate that the Prophet ﷺ received insight either via dreams or instantaneous divine transmission. According to the discipline of Uṣūl al-Fiqh, such experiences during his lifetime are categorised as waḥy ghayr matlūw (non-recited revelation), bearing authoritative legal and theological implications. Thus, they form part of the prophetic Sunnah, possessing normative force and interpretive value for understanding divine legislation.