Loss of the Righteous, Patience in Faith, and Protection from Social Trials (Reports 12–17)

1. From personal righteousness to collective responsibility

Reports 12–17 in ذِكْرُ بَعْضِ الْمُغَيَّبَاتِ address different forms of social decline: the loss of the righteous, a gap between worldly status and character, difficulty remaining faithful, sources of collective weakness, abuse of speech, and disregard for lawful earnings.

Their practical value is in reforming character, learning, relationships, and financial conduct. They should not become a means of assigning definitive blame to particular people or societies without evidence.

Useful phrases include الْأَوَّلُ فَالْأَوَّلُ, لُكَعُ ابْنُ لُكَعٍ, كَالْقَابِضِ عَلَى الْجَمْرِ, الْوَهْنُ, and أَمِنَ الْحَلَالِ أَمْ مِنَ الْحَرَامِ.

2. Report 12: The passing of the righteous

يَذْهَبُ الصَّالِحُونَ الْأَوَّلُ فَالْأَوَّلُ، وَتَبْقَى حُفَالَةٌ كَحُفَالَةِ الشَّعِيرِ أَوِ التَّمْرِ، لَا يُبَالِيهِمُ اللَّهُ بَالَةً
Translation: Righteous people will pass away one after another, leaving behind people compared to the worthless husks of barley or dates; Allah will pay them no regard.

Source: البخاري

يَذْهَبُ الصَّالِحُونَ says that righteous people pass away. الْأَوَّلُ فَالْأَوَّلُ conveys succession, one after another. حُفَالَةٌ compares what remains to inferior remnants separated in processing barley or dates.

The point is not to mock people’s appearance. The image emphasizes the loss of upright character and the resulting weakness of the community.

3. “They depart” and “there remains”: Two contrasting verbs

يَذْهَبُ is a present-tense verb meaning “go away.” الصَّالِحُونَ is a sound masculine plural ending in ون. وَتَبْقَى means “and there remains,” placing two successive conditions in contrast.

In كَحُفَالَةِ الشَّعِيرِ أَوِ التَّمْرِ, كَـ introduces a comparison, “like the remnants of barley or dates.” أَوْ means “or.”

The contrast makes the message clear: the departure of the righteous is followed by a decline in the quality of those who remain.

4. Preserving sound learning and good examples

The loss of upright people may also mean the loss of their examples in teaching, justice, worship, trust, and kindness. Their benefit can be preserved through responsible instruction and continued good practice.

Example: After a reliable teacher or principled community elder dies, people can preserve verified lessons and continue useful services. Inventing impressive stories about them is not necessary.

The phrase الْأَوَّلُ فَالْأَوَّلُ—one after another—reminds us not to delay learning from sound examples.

5. Report 13: Worldly success and moral worth

لَا تَقُومُ السَّاعَةُ حَتَّى يَكُونَ أَسْعَدُ النَّاسِ بِالدُّنْيَا لُكَعُ ابْنُ لُكَعٍ
Translation: The Hour will not come until the person enjoying the greatest worldly fortune is a contemptible person, described as “lukaʿ son of lukaʿ.”

Source: الترمذي

أَسْعَدُ النَّاسِ بِالدُّنْيَا points to someone enjoying great worldly fortune. لُكَعُ ابْنُ لُكَعٍ is a disparaging Arabic expression referring to a person lacking uprightness or nobility of character.

The report distinguishes worldly advantage from genuine moral excellence. Wealth, fame, and position do not in themselves establish honesty, justice, or good character.

6. “Asʿad” expresses comparison and degree

أَسْعَدُ follows the comparative/superlative pattern أَفْعَلُ. With النَّاسِ, the phrase means “the most fortunate among people.” بِالدُّنْيَا restricts the statement to worldly fortune.

The phrase لَا تَقُومُ السَّاعَةُ حَتَّى... points toward a condition that will occur before the Hour: “not until…”

This grammar supports the central distinction: success in worldly circumstances does not equate to excellence in religion or moral conduct.

7. Assessing character without judging wealth alone

The narration does not condemn lawful wealth as such. It warns of a society in which money, status, and publicity eclipse trustworthiness and moral competence. It is equally wrong to assume every poor person is righteous or every wealthy person corrupt.

Example: A prominent but unreliable candidate and a less famous, competent, trustworthy candidate seek a position of responsibility. Relevant ability and verified conduct should outweigh status alone.

The qualification بِالدُّنْيَا is a reminder not to confuse worldly standing with moral or spiritual standing.

8. Report 14: Steadfastness in religion

يَأْتِي عَلَى النَّاسِ زَمَانٌ، الصَّابِرُ فِيهِمْ عَلَى دِينِهِ كَالْقَابِضِ عَلَى الْجَمْرِ
Translation: A time will come when remaining steadfast in one’s religion will be like holding a burning ember.

Source: الترمذي

الصَّابِرُ is a person who remains steadfast despite difficulty. كَالْقَابِضِ عَلَى الْجَمْرِ compares such a person to someone grasping a burning ember, emphasizing the intensity of the difficulty.

The comparison does not instruct anyone to hold burning objects. It portrays the pressure that may accompany adherence to religious principles.

9. “The steadfast” and “the one grasping”: Active participles

الصَّابِرُ comes from the root ṣ-b-r and is an active participle, “one who perseveres.” الْقَابِضِ, from q-b-ḍ, is likewise an active participle, “one who grasps.”

The prefix كَـ introduces comparison. عَلَى الْجَمْرِ literally means “upon the ember.” A physical image is used to communicate moral difficulty.

The virtue is not difficulty for its own sake; it is remaining rightly committed عَلَى دِينِهِ—to one’s religion.

10. Steadfastness is not harshness

Steadfastness includes fulfilling duties, avoiding wrongdoing, speaking truthfully, and respecting others’ rights. It does not require insult, needless confrontation, or a sense of superiority.

Example: When pressed to join in gossip or dishonesty, a courteous refusal and a change of topic show principled patience. Humiliating everyone present or inventing needless strictness does not.

The quality الصَّابِرُ involves disciplined, sound conduct rather than anger and display.

11. Report 15: Numbers and genuine strength

يُوشِكُ الْأُمَمُ أَنْ تَدَاعَى عَلَيْكُمْ كَمَا تَدَاعَى الْأَكَلَةُ إِلَى قَصْعَتِهَا، فَقَالَ قَائِلٌ: وَمِنْ قِلَّةٍ نَحْنُ يَوْمَئِذٍ؟ قَالَ: بَلْ أَنْتُمْ يَوْمَئِذٍ كَثِيرٌ، وَلَكِنَّكُمْ غُثَاءٌ كَغُثَاءِ السَّيْلِ، وَلَيَنْزِعَنَّ اللَّهُ مِنْ صُدُورِ عَدُوِّكُمُ الْمَهَابَةَ مِنْكُمْ، وَلَيَقْذِفَنَّ فِي قُلُوبِكُمُ الْوَهْنَ، قَالَ قَائِلٌ: يَا رَسُولَ اللَّهِ، وَمَا الْوَهْنُ؟ قَالَ: حُبُّ الدُّنْيَا وَكَرَاهِيَةُ الْمَوْتِ
Translation: Nations may gather against you as diners gather around a dish. Asked whether Muslims would be few, he replied that they would be numerous yet like the froth of a flood. Their opponents’ awe of them would be removed, and wahn would be cast into their hearts. Asked what wahn was, he answered: love of worldly life and aversion to death.

Source: أبو داود

تَدَاعَى عَلَيْكُمْ pictures people calling one another to gather against you. الْأَكَلَةُ means diners, and قَصْعَةٌ is a large shared dish. The image conveys vulnerability before a concerted gathering.

Asked whether the community would be few, the reply was بَلْ أَنْتُمْ يَوْمَئِذٍ كَثِيرٌ: it would be numerous. The weakness described is therefore not explained by numbers alone.

12. “Like the froth of a flood”: A comparison

غُثَاءٌ denotes froth or insubstantial debris borne on a flood. كَغُثَاءِ السَّيْلِ uses كَـ for the simile “like the froth of a flood,” contrasting numbers with effective strength.

بَلْ corrects the prior assumption: “rather.” وَلَكِنَّكُمْ introduces the contrasting point: “but you…”

The imagery describes communal vulnerability; it does not remove the dignity or rights of any individual experiencing weakness.

13. The report itself explains “wahn”

The companions asked وَمَا الْوَهْنُ؟—“What is wahn?” The answer was حُبُّ الدُّنْيَا وَكَرَاهِيَةُ الْمَوْتِ—love of worldly life and aversion to death. Here, wahn is a disabling attachment that compromises moral courage and duty.

حُبُّ الدُّنْيَا is a possessive construction, as is كَرَاهِيَةُ الْمَوْتِ. The conjunction وَ joins the two phrases.

Natural care for one’s life and prudent avoidance of danger are not themselves condemned. The warning concerns attachment that displaces justice and responsibility.

14. Report 15: Applying the warning responsibly

The narration should not be turned into incitement or a definitive label for a present-day nation. It encourages examination of honesty, justice, sound knowledge, mutual trust, and service.

Example: An institution may increase enrollment while cheating and poor instruction spread. Its size alone does not prove effectiveness. Competent teachers, reliable learning, and principled conduct matter.

The question وَمِنْ قِلَّةٍ نَحْنُ؟ distinguishes numerical size from quality and effectiveness.

15. Report 16: Profiting through dishonest speech

لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ قَوْمٌ يَأْكُلُونَ بِأَلْسِنَتِهِمْ كَمَا تَأْكُلُ الْبَقَرَةُ بِأَلْسِنَتِهَا
Translation: The Hour will not come until people appear who eat by means of their tongues, as a cow eats with its tongue.

Source: أحمد

يَأْكُلُونَ بِأَلْسِنَتِهِمْ literally means “they eat with their tongues.” The comparison to a cow’s feeding warns against exploiting speech, flattery, or deception for improper material gain.

Earning a living through speech is not inherently wrong: teaching, advising, translating, and honest commerce all involve language. The danger lies in using words to mislead people or take what is not rightfully yours.

16. “With their tongues”: Plural and pronoun

يَأْكُلُونَ is a third-person masculine-plural present-tense verb: “they eat.” In بِأَلْسِنَتِهِمْ, بِـ means “by/with,” while هِمْ means “their.” أَلْسِنَةٌ is the plural of لِسَانٌ, tongue.

كَمَا تَأْكُلُ الْبَقَرَةُ بِأَلْسِنَتِهَا uses كَمَا to introduce comparison; هَا refers to the cow.

The image links a bodily action to an ethical misuse of language: making speech an instrument of greed instead of truth.

17. Honest speech in work and public life

Teachers, sellers, advocates, speakers, and others are accountable for what they say. False promises, invented endorsements, and manipulative persuasion can cause real financial or social harm.

Example: A seller who knows a product has a serious defect but conceals it behind attractive sales language exploits speech. A fair transaction discloses material facts.

The metaphor should not be used to disparage occupations that depend on lawful communication. The distinction is honesty versus deception.

18. Report 17: Caring how wealth is earned

يَأْتِي عَلَى النَّاسِ زَمَانٌ، لَا يُبَالِي الْمَرْءُ مَا أَخَذَ مِنْهُ، أَمِنَ الْحَلَالِ أَمْ مِنَ الْحَرَامِ
Translation: A time will come when a person will not care how he acquired wealth—whether from a lawful or unlawful source.

Source: البخاري

لَا يُبَالِي الْمَرْءُ means “a person does not care.” مَا أَخَذَ مِنْهُ points to what or where the person acquired the gain. أَمِنَ الْحَلَالِ أَمْ مِنَ الْحَرَامِ directly contrasts lawful and unlawful sources.

The warning is not merely about accumulating wealth. It concerns the disappearance of concern for how wealth is obtained.

19. “From lawful or unlawful?”: A paired alternative

الْمَرْءُ means “person” and is the subject of لَا يُبَالِي. أَخَذَ is a past-tense verb: “he took.” مِنْهُ contains the preposition مِنْ, which may indicate a source.

In أَمِنَ الْحَلَالِ أَمْ مِنَ الْحَرَامِ, the initial interrogative أَ introduces a question, and أَمْ offers the two alternatives: “from the lawful or from the unlawful?”

The paired expression teaches that the means of earning matter, not simply the amount earned.

20. Practical questions about lawful income

Concern for lawful earning requires more than asking, “How much will I receive?” The transaction should be assessed for truthfulness, consent, protection of others’ rights, and relevant religious rules.

1. Are payment terms clear, without deception?
2. Are others’ rights being withheld?
3. Does the work or transaction include a prohibited element?

Example: A good salary does not justify being required to issue fraudulent invoices. Detailed or disputed cases warrant qualified advice.

21. Six reports: Four important distinctions

MisunderstandingCareful distinction
Wealth proves virtueWealth and character are separate questions
Patience means harshnessSteadfastness includes justice and courtesy
Many people mean strengthKnowledge, trust, and good conduct also matter
Persuasive speech justifies gainProfit from deceitful claims is wrong

Across Reports 12–17, appearances must be evaluated alongside moral substance.

22. Social reform through learning, justice, and trust

The loss of exemplary people (12), empty worldly prestige (13), and collective ineffectiveness (15) can point toward connected moral problems. Responsible responses include sound education, just leadership, protection of rights, and trustworthy institutions.

Reports 16–17 show that reform is not achieved by speeches alone. Honesty in transactions and fair financial conduct are equally necessary.

Example: A charitable organization claims success but cannot explain its finances. Transparent records, just distribution, and accountable management give those claims substance.

23. From words to meaning: Selected constructions

Arabic expressionMeaning or function
الْأَوَّلُ فَالْأَوَّلُOne after another; succession
أَسْعَدُ النَّاسِMost fortunate; superlative construction
كَالْقَابِضِLike one grasping; simile
وَمَا الْوَهْنُ؟What is wahn? Question for explanation
بِأَلْسِنَتِهِمْWith their tongues; plural plus pronoun
أَمِنَ الْحَلَالِ أَمْ مِنَ الْحَرَامِLawful or unlawful? Two alternatives

Recognizing these key constructions helps learners comprehend the reports without analyzing every word exhaustively.

24. Summary: Faith expressed through conduct

Report 12 values the presence and transmission of upright character. Report 13 separates worldly status from virtue. Report 14 teaches principled perseverance in difficulty.

Report 15 shows that numbers alone do not make a community effective. Report 16 warns against exploitation through speech, while Report 17 insists on concern for lawful sources of income.

Together, these teach sound learning, perseverance, ethical conduct, truthful speech, and lawful earning. The reports about the future should strengthen present responsibilities rather than speculative claims.