English
Asma bint Umais (may Allah be pleased with her) narrated: I heard the Messenger of Allah (ﷺ) say: “Wretched is the servant who is arrogant 1 and struts pridefully, forgetting the Great, the Exalted. Wretched is the servant who is tyrannical and transgresses, forgetting the Supreme Sovereign. Wretched is the servant who is heedless 2 and distracted, forgetting the graves and decay. Wretched is the servant who rebels and transgresses, forgetting the Beginning and the End. Wretched is the servant who deceives 3 the world with religion. Wretched is the servant who corrupts 4 religion with doubts. Wretched is the servant whom greed 5 leads. Wretched is the servant whom desire misguides. Wretched is the servant whom ambition 6 humiliates.” [Narrated by At-Tirmidhi and Al-Bayhaqi in Shu’ab al-Iman, who said: Its chain is not strong.]
Ali al-Qari said: “There is no doubt that multiple chains strengthen a weak Hadith, making it good through others, achieving the intended purpose.” At-Tirmidhi also said: “This is a gharib Hadith.” Ali al-Qari said: “You know that strangeness does not negate authenticity or goodness; at most, the Hadith is weak, but it is acted upon in virtues of deeds by consensus, and in exhortations, it is even more appropriate.”
Possible references (unverified, pending editorial review)
- Candidate: Jami al-Tirmidhi 2448 (unverified) 95% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (13)
Note 1
(1) His statement: “Arrogant”: Meaning prideful. “Struts pridefully” means swaggering and showing off due to arrogance, pride in status, beauty, knowledge, deeds, or states, imagining perfection. (As stated in Al-Mirqat)
Note 2
(2) His statement: “Heedless and distracted”: These should be written with an alif, as they derive from “sahw” (heedlessness) and “lahw” (distraction), though in many manuscripts they are with a ya, likely for rhyming purposes in the prose. “Heedless” means being oblivious to truth and obedience, though all prophets and most righteous people have moments of heedlessness. (As stated in Al-Mirqat)
Note 3
(3) His statement: “Deceives the world with religion”: Meaning he seeks the world through acts of the Hereafter, from “khatl” meaning deception. (As stated in An-Nihayah) The meaning is deceiving worldly people with righteous acts to gain their trust, wealth, or status, like a wolf deceiving prey. (As stated in Al-Mirqat)
Note 4
(4) His statement: “Corrupts religion with doubts”: Meaning he ruins it. (As stated in Al-Mirqat)
Note 5
(5) His statement: “Greed leads him”: Among the remarkable sayings is that of Sayyid ash-Shadhili, may his secret be sanctified, when asked about alchemy: “It is two words: Cast people’s opinions from your sight, and cut your greed from hoping Allah gives you beyond what He has apportioned.” (As stated in Al-Mirqat)
Note 6
(6) His statement: “Ambition”: Meaning worldly ambition. (As stated in Al-Mirqat)
Note 1
(۱) قوله: تخيل: أي تكبر. وقوله: «واختال» أي تمايل وتبختر من الخيلاء، وهو الكبر والعجب بالجاه والجمال والعلوم والأعمال والأحوال، وتوهم الكمال، حيث يخيل له أنه وصل إلى الكمال. كذا في «المرقاة».
Note 2
(۲) قوله: سهى ولهى حقهما أن يكتبا بالألف؛ لأنهما واويان مأخوذان من السهو واللهو، وفي كثير من النسخ بالياء، فلعله للملشاكلة اللفظية في الفواصل السجعية. ومعنى (سها» أي صار غافلا عن الحق والطاعة، وإلا فسائر الأنبياء وعامة الصلحاء قد سهوا. كذا في «المرقاة».
Note 3
(۳) قوله : يختل الدنيا بالدين: أي يطلب الدنيا بعمل الآخرة، من ختله إذا خدعه. كذا في النهاية». والمعنى يخدع أهل الدنيا بعمل الصلحاء ليعتقدوا فيه وينال منهم مالا أو جاها، من ختل الذئب الصيد، خدعه وخفي له. كذا في «المرقاة».
Note 4
(٤) قوله: يختل الدين بالشبهات أي يفسده. كذا في «المرقاة».
Note 5
(٥) قوله: طمع يقوده ومن الغرائب ما حكي عن السيد الشاذلي قدس سره أنه سئل عن علم الكيمياء، فقال: هو كلمتان: اطرح الخلق عن نظرك، واقطع طمعك عن الحق أن يعطيك غير ما قسم لك. كذا في «المرقاة».
Note 6
(٦) قوله: رغب بمعنى الرغبة في الدنيا. كذا في «المرقاة».
Note 1
امام بیہقی نے کہا: اسکی سند مضبوط نہیں ہے، ملا علی قاری نے کہا: سندوں کی زیادتی ضعیف حدیث کو بھی قوی کر دیتی ہے اس کو حسن لغیرہ بنا دیتی ہے اور اس سے مقصود پورا ہو جاتا ہے۔ اور امام ترمذی نے یہ بھی کہا ہے کہ یہ حدیث غریب ہے اور ملا علی قاری نے کہا: تم اس بات کو جانتے ہو کہ حدیث کا غریب ہونا حدیث کے صحیح ہونے اور حسن ہونے کے منافی نہیں اور آخری بات یہ ہے کہ ضعیف حدیث پر فضائل اعمال میں بالاتفاق عمل کیا جاتا ہے پس نصیحتوں میں تو وہ بدرجہ اولیٰ (قابل عمل) ہونا ہی چاہئے۔