Commentary on Hadeeth, - Dought & clear, - * Commentary on the hadeeth; “two types of the people of Hell whom I have not seen…”

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I was read an answer to one of your questioned but i failed to understand the hadith which you posted. In a question It was reported that the Prophet (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell that I have not seen yet: men with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.” (Narrated by Ahmad and by Muslim in al-Saheeh). please do some taafsir on it so that i can get to undertand it?.
Praise be to Allaah.
This hadeeth speaks of two types of people whom the Prophet (peace and blessings of Allaah be upon him) had not seen, as they would appear after his time, and their destiny would be Hell because of their sins. The scholars regarded the appearance of these two types as one of the minor signs of the Hour. They are as follows:
1 – “Men with whips like the tails of cattle” – what is meant is that those who strike people for no legitimate reason, like the oppressive police or others, whether that is on the orders of the state or otherwise.
Al-Nawawi said: With regard to those who would have whips, they are those who work for the police.Sharh al-Nawawi ‘ala Saheeh Muslim, 17/191.
Al-Sakhaawi said: They are now the helpers of the oppressors, and usually it refers to the worst group around the ruler. It may also apply to unjust rulers.Al-Ishaa’ah li Ashraat il-Saa’ah, p. 119.
The evidence that their appearance will be one of the signs of the Hour is a report narrated by Imam Ahmad in which it says: At the end of time there will appear men from this ummah with whips like the tails of cattle. They will go out in the morning under the anger of Allaah and will come back in the evening under His wrath.”Al-Musnad, 5/315; classed as saheeh by al-Haakim inal-Mustadrak, 4/483; and by Ibn Hajar inal-Qawl al-Musaddad fi’l-Dhabb ‘an al-Musnad, p. 53-54.
The second type is “women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side.” Al-Nawawi said concerning the meaning of this passage:al-kaasiyaat al-‘aariyaat(translated here as “clothed yet naked”) means that they will uncover part of their bodies to show their beauty, so they will be clothed yet naked. And it was said that they will wear thin clothes which shows what is beneath them, so they will be clothed yet virtually naked. With regard to the phraseMaa’ilaat mumeelaat(translated here as “walking with an enticing gait”), it was said that it means: deviating from obedience to Allaah and from the commandment to guard their chastity, etc.Mumeelaatmeans, teaching others to do what they do. And it was said that Maa’ilaat means walking with an enticing gait andmumeelaatmeans moving their shoulders. And it was said that it means that they try to tempt men by means of showing their adornments.
With regard to the phraseRu’oosahunna ka asnimat il-bukht(translated here as “with something on their heads that looks like the humps of camels”), this may mean that they make their heads look bigger with veils and turbans, which are wrapped around the head, so that they look like the humps of camels. This is the well-known interpretation. Al-Maaziri said: it may be that what is meant is that they will not lower their gaze in the presence of men, rather they will look directly at them.
Sharh al-Nawawi ‘ala Saheeh Muslim, 17/191.
Shaykh Ibn ‘Uthaymeen said: The phrase “clothed yet naked” has been interpreted to mean that they wear short clothes that do not cover the ‘awrah that must be covered. And it has been interpreted as meaning that they wear light, thin clothes that do not prevent others from seeing the woman’s skin underneath. And it has been interpreted as meaning that they wear tight clothes that conceal the skin from sight but still show off the woman’s charms.
Fataawa al-Shaykh Muhamamd ibn ‘Uthaymeen, 2/825.
This hadeeth contains a stern warning against committing these two sins:
1- Oppressing the people and striking them unlawfully
2- Women making a wanton display of themselves and showing their charms and not adhering to correct Islamic hijab and noble Islamic manners.
This hadeeth is one of the miracles of Prophethood, for these two types of people have appeared, and they exist now, as al-Nawawi (may Allaah have mercy on him) said.

- PUBLISHERNajimudeeN M

Fathwa, - * Speaking Good is Better than Keeping Silent

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Question
Aslamualykum warahmatulahi wabarakatuhu. This may be an unsuall question but its been bothering me for a while. I am a girl who doesnt really like to talk all day, I only talk if I have something to say and people say I am queit. I recently got married, and I am worried about meeting my husbands family because I have to speak to them but I am really shy. Is that normal? Isnt it compulsery to entertain guests and speak to them?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammadis His slave and Messenger.
It is good for a Muslim to keep quiet except if he/she was to speak good as this is one of the signs of faith. Abu Hurayrahnarrated that the Prophetsaid: “Whoever believes in Allah and the Last Day, he should say what is good or keep quiet.” ]Al-Bukhaari and Muslim[
As regards comparing saying what is good and keeping silent, As-Saffaareenisaid in his book “Ghithaa’ Al-Albaab”: “What is predominant is that speaking is better as it is for acquisition )of what is good(, and keeping quiet is for abstaining )from what is evil(, because a speaker achieves more than what a silent person achieves, this is because the best that happens for a person who keeps silent is being safe, and this is achieved by the one who says good in addition to getting the reward of saying good.”
Also, it was reported from Ibn Rajab )Al-Hanbali(that some people discussed in the presence of Al-Ahnaf Ibn Qays which is better: speaking or keeping quiet? Al-Ahnaf said: “Speaking is better because the excellence of keeping quiet benefits only the person who keeps quiet while good speech benefits those who listen to it.”
Moreover, it was reported that a man said to ‘Umar Ibn ‘Abdul-‘Azeez: “A person who keeps quiet while having knowledge is like a person who speaks while having knowledge.” Thereupon, ‘Umar Ibn ‘Abdul-‘Azeez said: “I hope that on the Day of Judgment the one who speaks with knowledge will be better than the other one ]who keeps quiet[ because the first benefits the people while the latter benefits himself only.”
Hence, speaking good is required and praised, and among speaking good is one’s speaking to keep sociable with his guests and to have good relations with his in-laws and the like. Therefore, a Muslim should not restrict himself to what is less than what makes him sociable with people and removes the lack of communication between him and them even in an artificial manner.
As regards your question whether or not this matter )your shyness( is normal, then the answer is that it can be normal and it might not be normal. In case you fear that this matter may not be normal, then you may consult some trustworthy psychologists.
Allah Knows best.










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Fathwa, - * Asking Allah to Hasten One’s Punishment in thisLife

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Question
Asalam Alaikum. I wouuld like to know whether it is halal or haram to ask Allah )swt( to be punished in this life )on earth( rather than the hereafter )judgement day(. In addition, by punishment i mean whether you can ask Allah to make you suffer through a certain diease or etc. Thi question has been lingering in my mind for a couple of years and i would like to know your opinion.
Answer
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammadis His slave and Messenger.
The Prophetforbade us to supplicate with what you mentioned in the question. Anasnarrated that the Prophetvisited a person from amongst the Muslims who had grown feeble like a chicken )because of his illness(. The Prophetasked him: “Did you supplicate for anything or beg Allaah about that?” He said: “Yes. I used to utter )these words(: “O Allaah inflict upon me the punishment in this world that you would punish me with in the Hereafter.” Thereupon the Prophetsaid: “Glory be to Allah, you have neither the power nor forbearance to take upon yourself )the burden of His Punishment(. Why did you not say instead: “O Allah, ‘Our Lord, give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of the Fire.’” He said: “Then the Prophetsupplicated for him and Allah cured him.” ]Muslim, Ahmad and At-Tirmithi[
An-Nawawisaid in his commentary on this Hadeeth reported by Muslim: “This Hadeeth is evidence that it is prohibited to ask that one's punishment be hastened…”
Besides, a person's supplicating to Allah to inflict him/her with a disease is contrary to the order of the Prophetof seeking refuge in Allah from the difficulties of hardships as he said: “Take refuge with Allah from the difficulties of hardships, from the acquisition of wretchedness, and ill-fate, and the taunts of enemies.”
Therefore, dear sister, you should avoid supplicating for hastening the punishment )for your sins(, and instead supplicate Allah for good health as His Mercy encompasses your sins and the sins of all the creation.
Allah Knows best.

- PUBLISHERNajimudeeN M