Bukhari

Understanding of the Hadith:
Hudhayfah radi Allahu anhu meant that during the time of the Prophet sallallahu alayhi wa sallam, we became fearless even when we were only one and a half thousand in number, but now, despite being in the thousands and millions, we are afraid to speak the truth. Some, out of fear, even perform their prayers at home. Hudhayfah radi Allahu anhu said this at a time when Walid bin Uqbah was the governor of Kufa on behalf of Uthman radi Allahu anhu, and he would delay the prayers so much, may Allah protect us. Eventually, some pious people would perform the prayer at its earliest time and then, out of fear of him, would also join the congregation. [ماخوذ از شرح بخاري، مولانا داود راز تحت الحديث 3060]

Hadith Commentary:
The narration of Abu Mu'awiyah has been recorded by Imam Muslim, Ahmad, al-Nasa'i, and Ibn Majah.
Al-Dawudi, the commentator, adopted the method of reconciliation and said: Perhaps they conducted the census multiple times in different places, meaning the difference in numbers occurred because they may have counted the people in several locations. Some have also said that the figure of one and a half thousand refers to all—men, women, children, slaves—who became Muslim, while the number from six hundred to seven hundred refers specifically to men, and five hundred refers exclusively to those who were fighters.
And in the hadith is the legitimacy of recording the registers of armies, and at times this may become necessary when there is a need to distinguish those fit for combat from those who are not (Fath).
The intent of Hudhayfah (radi Allahu anhu) was that, in the blessed era of the Prophet (sallallahu alayhi wa sallam), when our number reached one and a half thousand, we became fearless, and now there are thousands and millions of Muslims, yet people are afraid to speak the truth.
Some, out of fear, perform their prayer alone and cannot utter a word.
Hudhayfah (radi Allahu anhu) said this during the time when al-Walid ibn Uqbah was the governor of Kufa on behalf of Uthman (radi Allahu anhu), and he would delay the prayers so much—God forbid.
Eventually, some pious people would perform the prayer at its earliest time, and then, out of fear, would also join the congregation.

Hadith Commentary:
1.
Hazrat Hudhayfah (radi Allahu anhu) said this at the time when Hazrat Uthman (radi Allahu anhu) appointed Walid bin Uqbah (radi Allahu anhu) as the governor of Kufa, and he would delay the prayer greatly, so the pious people would perform the prayer alone at its earliest time.
But in our era, the rulers do not even mention the name of prayer.
Hazrat Hudhayfah (radi Allahu anhu) meant that in the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), when we were one and a half thousand, we became fearless and bold, but now, despite being in the thousands, we are afraid to speak the truth, and some, out of fear, perform the prayer alone.
And they cannot say anything with their tongues.
Wallahu al-musta‘an (Allah is the One whose help is sought).

2.
The reason for the difference in numbers is perhaps that a census was conducted at several different places.
Some have also said that by one and a half thousand is meant all the Muslims—men, women, and children—and that from six hundred to seven hundred refers only to the men.
And by five hundred is meant those young soldiers who were fighting on the battlefield. Wallahu a‘lam (Allah knows best).
Imam Bukhari (rahimahullah) has used this as evidence for the permissibility of conducting a census.

Hadith Footnote:
Vocabulary of the Hadith:
(1)
‘Uzhm:
With a damma (u-sound) on the ‘ayn,
the major part,
Kubr with a damma or kasra (u- or i-sound) on the kāf,
the greater part.
(2)
Da‘ā ‘alayhi:
To supplicate against someone (to invoke a curse).

Benefits and Issues:
The Prophet (sallallahu alayhi wa sallam) said regarding the one who bears witness to the oneness of Allah and the messengership (tawhid and risalah) that the Fire is forbidden for him or that the Fire will not consume him. In such glad tidings, the Prophet’s (sallallahu alayhi wa sallam) intent and objective is to clarify the inherent quality of a good deed and its essential effect, and this quality and effect only manifest when there is no impediment present that would nullify its effect.

For example, when a physician says:
Whoever continually uses atrifal (a medicinal compound) will always be protected from catarrh (nazla),
is it correct to understand from this that there is no need for any abstinence or caution?
If that person continues to consume things that cause catarrh, such as:
oil,
sour things,
and similar items, will he still be protected from catarrh? The real purpose of bearing witness to tawhid and risalah is to accept the call to faith and to adopt the religion of Islam brought by the Prophet (sallallahu alayhi wa sallam), as we have already explained earlier.

Therefore, the implication of bearing witness to tawhid and risalah is that such a person should be protected from punishment and the Fire, and should enter Paradise. However, if due to his own wretchedness, he has also committed some deeds whose inherent demand or effect, according to the Qur’an and hadith, is to incur punishment and enter the Fire, then obviously those deeds will also have some effect, and accordingly (if Allah, exalted is He, does not forgive him), he will have to spend some time in the Fire.

A Doubt and Its Clarification:
Some commentators of Sahih Muslim have written:
That some Companions suspected regarding Malik ibn Dukhshum that he did not recite the testimony (kalimah) from his heart, so the Messenger of Allah (sallallahu alayhi wa sallam) refuted this. From this, it is inferred that the Messenger of Allah (sallallahu alayhi wa sallam) was aware of the states of hearts.

The answer to this is:
That earlier such narrations have passed which establish that our duty is to judge according to what is apparent; we are not aware of anyone’s inner state, so it is not correct to pass judgment on that. Its decision is in the hand of Allah. Based on this principle, the Prophet (sallallahu alayhi wa sallam) stated a general rule: “Lā yash-hadu ahadun”—whoever bears witness, and bearing witness is the conformity of heart and tongue.

That is, bearing witness is the testimony of the heart; merely saying it with the tongue is not bearing witness. That is why Allah, exalted is He, in Surah al-Munafiqun, refuted the hypocrites’ claim of bearing witness, and the Prophet (sallallahu alayhi wa sallam) said to Usamah (radi Allahu anhu):
(Hal shaqaqta qalbahu)
“Did you split open his heart to see whether he had affirmed Islam in his heart or not?” And regarding the one who suspected hypocrisy in Ibn Dukhshum, the Prophet (sallallahu alayhi wa sallam) said:
(A-lā tarāhu qad qāla: lā ilāha illā Allah, yurīdu bi-dhālika wajh Allah?)
“Do you not see that he professes lā ilāha illā Allah and desires by it only the Face of Allah?”

The Prophet (sallallahu alayhi wa sallam) used the word “tarāhu” (do you not see), so was he aware of the states of his heart or was he looking into his heart? If the Prophet (sallallahu alayhi wa sallam) was aware of the hearts, then why was it said:
﴿Lā ta‘lamuhum naḥnu na‘lamuhum﴾ “You do not know them; We know them.” (Tawbah: 101)

Benefits and Issues:

➊ The benefit of a census is that it allows for an accurate assessment of manpower.

➋ The Companions (radi Allahu anhum) had such reliance (tawakkul) upon Allah Ta'ala that, even when their number was only six or seven hundred, they considered themselves invincible.

➌ Trials can come even when the numbers are large. Therefore, one should continue to seek help from Allah and remain steadfast during trials.