The Sign of the Times

By Shaykh ’Abdullâh ibn Sâlih al-’Ubaylân [1]

Imâm al-Bukhârî (d.256H) - rahimahullâh - said:
“Chapter: There will not come a time, except that after it will be more evil than it.” [2]

[He then relates with his isnâd]: From Zubair ibn ’Adî, who said: We came to Anas bin Mâlik and complained to him about (the oppression of) al-Hajjâj. So he said: “Be patient! For indeed there will not come upon you a time, except that after it will be more evil than it, until you meet your Lord. I heard this from your Prophet sallallâhu ’alayhi wa sallam.” [3]

This hadîth contains many points of benefit:-

Note that he said: “There will not come a time, except that after it will be more evil than it.” However, an objection may be raised that: ’Umar ibn ’Abdul-’Azîz (d.101H) came after al-Hajjâj, and a great deal of good occurred to the Muslims with ’Umar, as well as removal of the oppression that was occurring. Thus, does this not contradict the hadîth? Or is there an explanation for what occurred in the era of ’Umar ibn ’Abdul-’Azîz? There are many groups of Muslims who see that it is not possible to rectify the state of affairs of the Muslim Ummah, except by way of the rulers. However, from the apparent meaning of the hadîth of Anas, the era of ’Umar ibn ’Abdul-’Azîz was more evil than the era of al-Hajjâj, since the wording is: “There will not come a time, except that after it will be more evil than it.” So what is the reply to this? And how does one refute the saying that it is not possible to achieve goodness for the Ummah, nor to rectify the current state of affairs of the Ummah, except by way of the rulers.

Al-Hâfidh Ibn Hajr (d.851H) - rahimahullâhu - said:
“Indeed many have been confused by this general statement, since some ages have not [apparently] been more evil than the one before it. As was the case with the age of ’Umar ibn ’Abdul-’Azîz - which was shortly after the age of al-Hajjâj - and the information about the age of ’Umar ibn ’Abdul-’Azîz is well-known.” [4]

So here are some of the replies from the Scholars about this:

Firstly: Ibn Hajr - rahimahullâh - said:
“Some of them have said that what is intended by the excellence (of the previous age, compared with the age which follows it) is an overall excellence for one age, compared to the overall excellence of the preceding age. Thus, in the age of al-Hajjâj there were many Companions that were still alive. But in the age of ’Umar ibn ’Abdul-’Azîz most of them had passed away. And an age in which the Companions are present is more excellent than an age in which they are not - due to his as-salâtu was-salâm’s saying, which is related by al-Bukhârî (5/199) and Muslim (7/184): “The most excellent of mankind is my generation.” And also his as-salâtu was-salâm’s saying: “And my Companions are the custodians over my Ummah, so when my Companions depart, that which has been promised for my Ummah [i.e. the emergence of trials, false-desires, differences and schisms] will come to it.” This is related by Muslim (16/82).” [5]

Secondly: The second reply is as Ibn Mas’ûd said: “There will not come upon you a time, except that it is more evil than the time before it. I do not mean a leader better than another leader, nor a year better than another year. But your ’Ulemâ and fuqahâ (i.e. your Scholars) will disappear, and you will not find anyone to succeed them. Then there will come a people who will give verdicts according to their opinion.” [6] And in another wording: “It is not due to abundance of rain, nor due to its scarcity. Rather it is due to the disappearance of the Scholars. Then there will come a people who will give verdicts on matters based upon mere opinion; and thus they will destroy Islâm.” [7]

So this contains a reply to the doubt, and also a refutation of those who have that understanding (i.e. that rectification of the Ummah is only possible by way of the rulers). Thus, this explanation is very clear. Since our method in seeking to understand the Book and the Sunnah is to do so upon the fahm (understanding) of the Companions. Since they are the most knowledgeable of people with regards to the Book of Allâh and the Sunnah of the Prophet sallallâhu ’alayhi wa sallam. They saw the Messenger sallallâhu ’alayhi wa sallam, witnessed the Revelation, and lived whilst the Glorious Qur‘ân was being revealed. So without doubt, they are the most knowledgeable of people concerning the Book and the Sunnah.

So the era of ’Umar ibn ’Abdul-’Azîz was not better than the era prior to it, because the evil that has been mentioned in the hadîth is nisbî (relative), whilst the good is more general. Likewise, the good in the era of ’Umar was nisbî (relative i.e. to him), whilst the evil was more general. The hadîth says: “There will not come a time, except that after it will be more evil.” This is a general statement, and so the era of al-Hajjâj is better than that of ’Umar - according to this hadîth.

If it is said: With what is the era of al-Hajjâj better than that of ’Umar? We reply by using the saying of Ibn Mas’ûd - radiallâhu ’anhu -:

“I do not mean a leader better than another leader.” Thus the matter is not one of preference between leaders, between al-Hajjâj and ’Umar. This is something we will return to. However: you are oppressed in proportion to your (evil) actions and lack of rectifying yourselves. And Allâh averts oppression from you in proportion to your (good) actions and your rectifying yourselves.”

“Nor a year better than another year.” Likewise, the evil is not due to what the earth produces, such as its fruits, and other things.

“But rather your Scholars will disappear and you will not find anyone to succeed them.” So this contains a tremendous benefit, which is that goodness remaining in this Ummah is dependant upon the the existence of the Scholars. Indeed, goodness is not connected to the rulers, rather it is connected to the correct understanding of the Dîn remaining with the people. Thus, whenever the Scholars diminish, the true understanding of the Book and the Sunnah diminishes, and consequently evil increases amongst the people.

And that which affirms the truth of what Ibn Mas’ûd said, is what is reported in the Sunnah of the Prophet, in his sallallâhu ’alayhi wa sallam’s saying: “Indeed, Allâh does not snatch away the knowledge, but He takes it away by the passing away of the Scholars. Such that when no Scholar remains, the people take ignorant ones as their leaders. They are asked and give verdicts without knowledge. Thus, they misguide themselves and misguide others.” [8]

And in the Hadîth of Anas, the Prophet sallallâhu ’alayhi wa sallam mentioned some signs of the Last Hour, amongst which he said: “Knowledge will be lifted and ignorance will become widespread.” [9]

So what is the correct manhaj (methodology) which is obligatory to traverse, if we desire good for ourselves and for the Ummah of Muhammad sallallâhu ’alayhi wa sallam? Is it concentrating upon siyâsah (politics)? Ibn Mas’ûd has explained that this is not what brought goodness to the Ummah: “I do not say a leader better than another leader.” So is it by concentrating upon economics? No, this is not the cause for goodness to return to this Ummah: “Nor a year better than another year.” Then what is it? He - radiallâhu ’anhu - said: “But rather by the disappearance of the Scholars.” Thus, as long as the Scholars remain, then goodness will continue to be present in the Ummah. However, when the Scholars go, then goodness will also disappear from the Ummah!

References

1. Durûsul-Manhaj (pp.65-70), slightly adapted and edited.
2. Sahîhul-Bukhârî (13/22 - with al-Fath).
3. Related by al-Bukhârî (no.7068).
4. Fathul-Bârî (13/23).
5. Fathul-Bârî (13/24).
6. Ibn Hajr related it in Fathul-Bârî (13/24), by way of ash-Sha’bî, from Masrûq, from him.
7. Related in al-Fath (13/24) in the same manner as above.
8. Related by al-Bukhârî (1/194) and Muslim (no.2673), from ’Abdullâh ibn ’Amr radiallâhu ’anhu.
9. Related by al-Bukhârî (1/178) and Muslim (no.2671).

Shaykh al-Albânî says in as-Sahîhah (1/8):
“It must also be known that his sallallâhu ’alayhi wa sallam’s saying: “A time will not come upon you, except that which comes after it will be worse - until you meet your Lord.” Then this hadîth must be understood in the light of the preceding ahâdîth as well as in the light of others - such as the ahâdîth about the Mahdî and also the descent of Îsâ ’alayhis-salâm which show that this hadîth is not to be understood as having no exceptions, rather it is general and has exceptions. Thus, it is not permissible to cause the people to understand it to be unrestricted, so that they fall into despair - which no Believer should have as an attribute: “Indeed, no one despairs of Allâh’s mercy, except those who disbelieve.” [Sûrah Yûsuf 12:87].”

Imâm al-Âjurrî (d.360H) - rahimahullâh - said in his book Akhlâqul-Ulemâ (p.28):

“Consider - may Allâh have mercy upon you - a path thwarted with great dangers, yet people need to traverse it, even in the darkness of the night. If there were no light upon this path the people would be terrified. However, Allâh gave to them a guiding light with which they were able to traverse this path in peace and safety. Then came groups of people who also needed to traverse this path, so they traversed it. However, during this time the guiding light became extinguished and the people returned to a state of darkness. So what would your opinion be about their condition? This is the example of the Scholars and the people. Most people do not know how to fulfil their obligatory duties, nor how to avoid forbidden matters, nor how to worship Allâh correctly - all of this they learn from the Scholars. So with the death of the Scholars, mankind returns to a state of anxiety and terror, the teaching of knowledge dies whilst ignorance prevails - what an enormous calamity this is for the Muslims. Indeed to Allâh we belong and to Him shall we all return.”

And our final supplication is:
All praise is for Allâh Lord of the worlds