Monthly Archives: September 2013

Imām Ibn Ḥajar al-‘Asqalānī on the Final Hour

…The man said: “Messenger of Allah! When is the Final Hour?” The Prophet replied [صلى الله عليه وسلم]: “The one who is questioned about it is no more informed at all than the questioner. However, I shall tell you about its preconditions (ashrāṭihā). When the slave girl gives birth to her master – that is one of its preconditions. And when the naked and barefoot are the top leaders of the people – that is one of its preconditions. And when the shepherds compete in building tall structures – that is one of its preconditions. [It is] among five things none knows but Allah.” [aḥīḥ Muslim]

 

“are the top leaders of the people” This means the kings of the earth as explicitly stated in al-Isma‘īlī’s and Abū Farwa’s narrations. Those meant are the people of the desert, as explicitly stated in Sulayman al-Taymī’s and other narrations: “Who are the barefoot and naked?” He replied: “The little Arabs (al-‘urayb).”

Al-Ṭabaranī narrates through Abū Hamza, from Ibn Abbās, from the Prophet [صلى الله عليه وسلم]: Part of the overthrow (inqilāb) of the Religion is the affectation of eloquence by the boors (al-naba) and their betaking to palaces in big cities.” Al-Qurṭubī said: “What is meant here is the prediction of a reversal in society whereby the people of the desert will take over and hold sway over every region by force. They will become very rich and their primary concern will be to erect tall buildings and take pride in them. We have witnessed this in our time.” Of identical import are the ḥadīths “The Hour will not rise until the happiest man in the world will be the depraved son of a depraved father (luka‘ ibn luka‘)” and “If leadership is entrusted to those unfit for it, expect the Hour,” both of them in the aḥīḥ.

[Imām Ibn Ḥajar al-‘Asqalānī, فتح الباري شرح صحيح البخاري (Fat al-Bārī Sharḥ aḥīḥ al-Bukhārī). English translation of excerpts in Sunna Notes Volume 3, Studies in adīth and Doctrine: The Binding Proof of the Sunna by Shaykh Gibril Fouad Haddad, AQSA Publications, UK, 2010, pp. 159-160, 196]

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Imām Rabbānī Mujaddid al-Alf al-Thānī Shaykh Aḥmad al-Farūqī al-Sirhindī on the Superiority of Abū Bakr (رضي الله عنه)

A whole life of service, austerity and devotion of a non-aḥābī will not compare with a small action of a aḥābī, Companion of the Prophet, which he did, when Islam was weak and Muslims were few, in order to promote the cause of Islam and help the Prophet [صلى الله عليه وسلم]. Addressing the people who embraced Islam later, the Prophet once said: ‘If you spend in God’s way a heap of gold equal to the mountain Uḥud, it will not be equal to a mudd (roughly a kilo) of wheat which my comrades have spent, nor even half a mudd.’ [Saḥīḥ Muslim, Sunan al-Tirmidhī and Musnad Aḥmad] This explains the greatness of Abū Bakr as against every other aḥābī. He is the first of the first Muslims who responded to the Prophet’s call and believed in him, devoted their lives, spent their wealth and rendered great services to Islam. This is the reason why the Qur’an says: ‘You are not equal to those who spent money before the Conquest (of Makkah) and fought. However, God promised good reward to both.’ [57:10]

 

Some people seeing the merits and honours of others have hesitated to recognise the superiority of Abū Bakr over all the Companions of the Prophet. They do not know that if merits and devotions were the criterion of superiority, some individual followers of a prophet who had more merits and devotions would have been superior to their prophets, who did not have much of these things. It is obvious, therefore, that the criterion of superiority is something other than meritorious acts and devotions. In my humble opinion, the criterion lies in the fact as to who is the first in defending religion, in spending money and energy in its cause, and working for its triumph. Since the prophet excels his whole community in these matters, he is the best of them all. For similar reasons any one of the community who excels in these matters is better than the others. Those who are forerunners in religion are the teachers and guides to their followers; the latter profit from their services and their merits. In our community the greatest man after the Prophet is Abū Bakr Ṣiddīq [رضي الله عنه], for he was first in spending money and property, the first in preaching and struggle, the first in staking his life and honour for religion, the first in fighting untruth and evil, the first in assisting the Prophet, and the first in making Islam victorious. His superiority over all others is well established.

[Maktubāt, Vol. II:99. English translation by Muhammad Abdul Haq Ansari in Sufism and Shari‘ah, Leicester: Islamic Foundation, 1986, pp. 243-244]

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