Sahih Muslim 2887a

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حَدَّثَنِي أَبُو كَامِلٍ الْجَحْدَرِيُّ، فُضَيْلُ بْنُ حُسَيْنٍ حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، حَدَّثَنَا عُثْمَانُ

الشَّحَّامُ قَالَ انْطَلَقْتُ أَنَا وَفَرْقَدٌ السَّبَخِيُّ، إِلَى مُسْلِمِ بْنِ أَبِي بَكْرَةَ وَهُوَ فِي أَرْضِهِ فَدَخَلْنَا عَلَيْهِ فَقُلْنَا هَلْ سَمِعْتَ أَبَاكَ يُحَدِّثُ فِي الْفِتَنِ حَدِيثًا قَالَ: نَعَمْ سَمِعْتُ أَبَا بَكْرَةَ يُحَدِّثُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّهَا سَتَكُونُ فِتَنٌ أَلَا ثُمَّ تَكُونُ فِتْنَةٌ الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْمَاشِي فِيهَا وَالْمَاشِي فِيهَا خَيْرٌ مِنَ السَّاعِي إِلَيْهَا أَلَا فَإِذَا نَزَلَتْ أَوْ وَقَعَتْ فَمَنْ كَانَ لَهُ إِبِلٌ فَلْيَلْحَقْ بِإِبِلِهِ وَمَنْ كَانَتْ لَهُ غَنَمٌ فَلْيَلْحَقْ بِغَنَمِهِ وَمَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَلْحَقْ بِأَرْضِهِ».

قَالَ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَرَأَيْتَ مَنْ لَمْ يَكُنْ لَهُ إِبِلٌ وَلَا غَنَمٌ وَلَا أَرْضٌ قَالَ: «يَعْمِدُ إِلَى سَيْفِهِ فَيَدُقُّ عَلَى حَدِّهِ بِحَجَرٍ ثُمَّ لْيَنْجُ إِنِ اسْتَطَاعَ النَّجَاءَ اللَّهُمَّ هَلْ بَلَّغْتُ اللَّهُمَّ هَلْ بَلَّغْتُ اللَّهُمَّ هَلْ بَلَّغْتُ».

قَالَ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ أَرَأَيْتَ إِنْ أُكْرِهْتُ حَتَّى يُنْطَلَقَ بِي إِلَى أَحَدِ الصَّفَّيْنِ أَوْ إِحْدَى الْفِئَتَيْنِ فَضَرَبَنِي رَجُلٌ بِسَيْفِهِ أَوْ يَجِيءُ سَهْمٌ فَيَقْتُلُنِي قَالَ: «يَبُوءُ بِإِثْمِهِ وَإِثْمِكَ وَيَكُونُ مِنْ أَصْحَابِ النَّارِ»

The Messenger of Allah (sallallahu alayhi wa sallam) said: There would soon be turmoil. Behold! there would be turmoil in which the one who would be seated would be better than one who would stand and the one who would stand would be better than one who would run. Behold! when the turmoil comes or it appears, the one who has camel should stick to his camel and he who has sheep or goat should stick to his sheep and goat and he who has land should stick to the land.

A person said: ‘the Messenger of Allah (sallallahu alayhi wa sallam), what is your opinion about one who has neither camel nor sheep nor land? Thereupon, he said: He should take hold of his sword and beat its edge with the help of stone and then try to find a way of escape. O Allah, I have conveyed (Thy Message); O Allah, I have conveyed (Thy Message); O Allah, I have conveyed (Thy Message).

A person said: The Messenger of Allah (sallallahu alayhi wa sallam), what is your opinion if I am drawn to a rank in spite of myself, or in one of the groups and made to march and a man strikes with his sword or there comes an arrow and kills me?

Thereupon he said: He will bear the punishment of his sin and that of yours and he would be one amongst the denizens of Hell.’

আবূ বাকর ইবনু আবূ শায়বাহ, আমর আন নাকিদ ও যুহায়র ইবনু হারব (রহঃ) ..... নুবায়হ ইবনু ওয়াহব (রহঃ) থেকে বর্ণিত। তিনি বলেন, আমরা (ইহরাম অবস্থায়) আ'বান ইবনু উসমান (রহঃ) এর সাথে রওনা হলাম। আমরা মালাল নামক স্থানে পৌছলে উমার ইবনু উবায়দুল্লাহর চোখে পীড়া দেখা দিল। রাওহা নামক স্থানে পৌছে তার চোখের ব্যথা আরও তীব্রতর হল।

তিনি (নুবায়হ) আ'বান ইবনু উসমান (রহঃ) এর কাছে (কী করতে হবে তা) জিজ্ঞেস করার জন্য একজনকে পাঠালেন, তিনি বলে পাঠালেন, চোখে মুসব্বারের প্রলেপ দাও, কারণ উসমান (রাযিঃ) রসূলুল্লাহ সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম থেকে বর্ণনা করেছেন যে, ইহরাম অবস্থায় এক ব্যক্তির চক্ষুরোগ দেখা দিলে রসূলুল্লাহ সাল্লাল্লাহু আলাইহি ওয়াসাল্লাম তার চোখে মুসব্বারের প্রলেপ দেন। (ইসলামী ফাউন্ডেশন ২৭৫৪, ইসলামীক সেন্টার)

سفیان بن عیینہ نے حدیث بیان کی ( کہا ) ہمیں ایوب بن مو سیٰ نے نبیہ بن وہب سے حدیث بیان کی انھوں نے کہا ہم ابان بن عثمان کے ساتھ ( حج کے لیے ) نکلے جب ہم ملل کے مقام پر پہنچے تو عمر بن عبید اللہ کی انکھوں میں تکلیف شروع ہو گئی ، جب ہم رَرحا ء میں تھے تو ان کی تکلیف شدت اختیار کر گئی انھوں نے مسئلہ پو چھنے کے لیے ابان بن عثمان کی طرف قاصد بھیجا ، انھوں نے ان کی طرف جواب بھیجا کہ دو نوں ( آنکھوں ) پر ایلوے کا لیپ کرو ۔

حضرت عثمان رضی اللہ تعالیٰ عنہ نے رسول اللہ صلی اللہ علیہ وسلم کے واسطے سے اس شخص کے متعلق حدیث بیان کی تھی جو احرا م کی حا لت میں تھا جب اس کی آنکھوں میں تکلیف شروع ہو گئی تو آپ نے ( اس کی آنکھوں پر ) ایلوے کا لیپ کرا یا تھا ۔

Telah menceritakan kepada kami [Abu Bakr bin Abu Syaibah] dan [Amru An Naqid] dan [Zuhair bin Harb] semuanya dari [Ibnu Uyainah] - [Abu Bakr] berkata- Telah menceritakan kepada kami [Sufyan bin Uyainah] telah menceritakan kepada kami [Ayyub bin Musa] dari [Nubaih bin Wahb] ia berkata; Kami naik haji besama-sama dengan [Aban bin Utsman].

Setelah sampai di Malal, Umar bin Ubaidullah sakit kedua matanya, dan ketika tiba di Rauha`, sakit matanya bertambah parah. Lalu ditanyakannya obatnya kepada Aban bin Utsman. Aban menyarankan supaya mengobatinya dengan daun sabir, karena ia ingat bahwa [Utsman] radliallahu 'anhu pernah mengabarkan dari Rasulullah shallallahu 'alaihi wasallam perihal seorang laki-laki yang sakit mata ketika ihram, lalu diobatinya dengan daun Sabir

Bize Ebû Bekir b. Ebî Şeybe ile Amru'n-Nâkıd ve Züheyr b. Harb hep birden İbni Uyeyne'den rivayet ettiler. Ebû Bekir (Dediki): Bize Süfyan b. Uyeyne rivayet etti. (Dediki); Bize Eyyûb b. Mûsâ, Nübeyh b. Vehb'den rivayet etti. (Demişki): Ebân b. Osman ile birlikte yola çıktık. Melel denilen yere vardığımız vakit Ömer b. Ubeydillâh gözlerinden rahatsızlandı.

Ravhâ'ya varınca rahatsızlığı şiddetlendi. Bunun üzerine Ebân b. Osman'a sormak için adam gönderdi. Ebân da ona gözlerine sabır çekmesi için haber gönderdi. Zîrâ Osman (Radiyallahu anh) Resulullah (Sallallahu Aleyhi ve Sellem)"m ihrâmlı iken gözleri ağıran bir kimsenin gözlerine sabır çektirdiğini rivayet etti; dedi

Sahih Muslim 2887a, Book 54, The Book of Tribulations and Portents of the Last Hour, Hadith 16. 1 min readCopy the reference

What it means

What it teaches

• Informing about the occurrence of trials is meant to warn against them, so that people may prepare themselves, avoid getting involved, and ask Allah for patience and safety from their evil.
• An-Nawawi said: His statement (may Allah's peace and blessings be upon him): (The one sitting among them is better than the one standing) and so on, means to highlight the great danger of these trials, to encourage avoiding and fleeing from them, and that their harm and turmoil will be proportionate to one's involvement in them.
• An-Nawawi said: The sin is lifted from the one who is coerced into being present there. However, killing is not permitted under coercion; rather, the one who is coerced to commit the act of killing bears the sin by the consensus of scholars.
• Ibn Hajar said: Others said: If a group rebels against the ruler, refusing to fulfill their obligations and initiating war, then fighting them becomes obligatory. Similarly, if two groups of Muslims fight each other, it is incumbent upon anyone capable of restraining the wrongdoer and supporting the one on the right. This is the view of the majority of scholars. Others have provided an elaboration, stating: Any fighting between two groups of Muslims in the absence of a unified ruler for the community is prohibited. The Hadīths related to this matter and others should be applied in this context.
• An-Nawawi said: Scholars have differed regarding fighting during times of trials. One group stated: One should not fight in such times when there are trials among Muslims, even if others enter his home and seek to kill him; defending oneself is not permissible because the aggressor might be acting based on an interpretation. This was the view of the Companion Abu Bakrah (may Allah be pleased with him) and others. Ibn ‘Umar, ‘Imrān ibn Husayn (may Allah be pleased with them), and others said: One should not participate in the Fitnah (trial) but may defend himself if directly attacked. These two views agree on avoiding involvement in all the trials of Islam. However, the majority of the Companions, the Tābi‘is, and the majority of the Muslim scholars said: It is obligatory to support the one on the right during such trials and to fight against the aggressors, as Allah Almighty says: {Fight against the transgressing group until they submit to the rule of Allah}. This is the correct view. The Hadīths forbidding participation are understood to apply to those who are unclear about who is on the right, or to two unjust groups, with neither having a valid justification.

From the Encyclopedia of Translated Prophetic Hadiths, hadeethenc.com.

The chain

Who passed it on, from Imam Muslim back to the one who was there.

1. 1Imam MuslimCompiler, died 261 AH
2. 2Fudayl ibn HusaynTold me, Fourth generation, died 237 AH
3. 3Hammad ibn ZaydTold us, Third generation, died 177 AH
4. 4UthmanTold us, Successor, died 151 AH