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Heart-Softening Narrations

Hadith 5142

Chapter on Weeping and Fear

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Heart-Softening Narrations

Chapter on Weeping and Fear

Zujajat al-Masabih 5142Volume 4

English

Ibn Abbas (may Allah be pleased with them both) narrated: “Never has embezzlement 1 appeared among a people except that fear was cast into their hearts. Never has fornication spread among a people except that death 2 increased among them. Never has a people shortchanged the measure and scale except that their provision was cut off. Never has a people judged without 3 justice except that bloodshed spread among them. Never has a people broken a covenant except that Allah set their enemy over them.”
Possible references (unverified, pending editorial review)
  • Candidate: Muwatta Malik 990 (unverified) 30% confidence
  • Candidate: Mishkat al-Masabih 5364 (unverified) 30% confidence

Mishkat (candidate) 5364

Confidence and text similarity are not editorial verification.

Commentary and footnotes (6)

Note 1

Never has embezzlement appeared among a people

(1) His statement: “Never has embezzlement appeared among a people” – the apparent meaning is that these consequences follow these actions specifically, and their secret is entrusted to the knowledge of the Lawgiver, though reasons and connections may be inferred. (As stated in Al-Lama’at)

Note 2

death increased among them

(2) His statement: “death increased among them” means by plague, pestilence, death of the heart, or death of scholars. (As stated in Al-Mirqat)

Note 3

without justice

(3) His statement: “without justice” means without entitlement or knowledge in their corrupt judgments, based on their flawed opinions. (As stated in Al-Mirqat)

Note 1

قوله

(۱) قوله : ما ظهر الغلول في قوم، الحديث : الظاهر أن ترتب الأجزية على هذه الأشياء بحسب الخاصة، والسر في ذلك موكول إلى علم الشارع، وقد يستنبط علل ومناسبات. كذا في «اللمعات».

Note 2

قوله

(۲) قوله: كثر فيهم الموت : أي بالوباء أو الطاعون أو موت القلب أو موت العلماء. كذا في «المرقاة».

Note 3

قوله

(۳) قوله: بغير حق: أي بغير استحقاق أو بغير علم في أحكامهم الفاسدة، بل بآرائهم الكاسدة. كذا في «المرقاة».