صحيح البخاري
Bukhari
كتاب الفتنThe Book of Al-Fitan
بَابُ الْفِتْنَةِ الَّتِي تَمُوجُ كَمَوْجِ الْبَحْرِ:Chapter. Al-Fitnah (trial and affliction) that will move like the waves of the sea.
Hadith 7098
اُردوEn
حَدَّثَنِي بِشْرُ بْنُ خَالِدٍ ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، عَنْ شُعْبَةَ ، عَنْ سُلَيْمَانَ ، سَمِعْتُ أَبَا وَائِلٍ ، قَالَ : قِيلَ لِأُسَامَةَ : أَلَا تُكَلِّمُ هَذَا ؟ ، قَالَ : قَدْ كَلَّمْتُهُ مَا دُونَ أَنْ أَفْتَحَ بَابًا أَكُونُ أَوَّلَ مَنْ يَفْتَحُهُ ، وَمَا أَنَا بِالَّذِي أَقُولُ لِرَجُلٍ بَعْدَ أَنْ يَكُونَ أَمِيرًا عَلَى رَجُلَيْنِ أَنْتَ خَيْرٌ بَعْدَ مَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " يُجَاءُ بِرَجُلٍ فَيُطْرَحُ فِي النَّارِ فَيَطْحَنُ فِيهَا كَطَحْنِ الْحِمَارِ بِرَحَاهُ ، فَيُطِيفُ بِهِ أَهْلُ النَّارِ ، فَيَقُولُونَ : أَيْ فُلَانُ ، أَلَسْتَ كُنْتَ تَأْمُرُ بِالْمَعْرُوفِ وَتَنْهَى عَنِ الْمُنْكَرِ ؟ ، فَيَقُولُ : إِنِّي كُنْتُ آمُرُ بِالْمَعْرُوفِ وَلَا أَفْعَلُهُ ، وَأَنْهَى عَنِ الْمُنْكَرِ وَأَفْعَلُهُ " .
Narrated Abu Wail: Someone said to Usama, "Will you not talk to this (Uthman)?" Usama said, "I talked to him (secretly) without being the first man to open an evil door. I will never tell a ruler who rules over two men or more that he is good after I heard Allah's Apostle saying, 'A man will be brought and put in Hell (Fire) and he will circumambulate (go around and round) in Hell (Fire) like a donkey of a (flour) grinding mill, and all the people of Hell (Fire) will gather around him and will say to him, O so-and-so! Didn't you use to order others for good and forbid them from evil?' That man will say, 'I used to order others to do good but I myself never used to do it, and I used to forbid others from evil while I myself used to do evil.' "
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The intention of Usamah bin Zayd radi Allahu anhuma was that you people should not think of me as someone who is lax or negligent in advising Uthman radi Allahu anhu towards good, nor that I praise Uthman radi Allahu anhu out of flattery simply because he is the ruler.
Some have said that the meaning is: I am not one to praise even a person who is made ruler over just two people, because rulership is a matter of great accountability.
A ruler must establish justice and fairness and make full arrangements for the welfare of his subjects, so for a ruler, it is fortunate enough if he is not seized and held accountable due to his rulership, let alone that he should attain goodness and reward.
By narrating this hadith about the man of Hellfire, Usamah radi Allahu anhu explained to the people that you should not assume about me that I am negligent in sincerely advising Uthman radi Allahu anhu. Should I make my condition on the Day of Judgment like that of the person who will be wandering around like a donkey carrying his intestines? That is, if I tell you people to forbid evil when you see it, and to advise anyone who does wrong so that he refrains from such deeds, but I myself do not do so, rather I remain silent upon seeing evil deeds, then my condition will be just like that person.
The intention of Usamah bin Zayd radi Allahu anhuma was that you people should not think of me as someone who is lax or negligent in advising Uthman radi Allahu anhu towards good, nor that I praise Uthman radi Allahu anhu out of flattery simply because he is the ruler.
Some have said that the meaning is: I am not one to praise even a person who is made ruler over just two people, because rulership is a matter of great accountability.
A ruler must establish justice and fairness and make full arrangements for the welfare of his subjects, so for a ruler, it is fortunate enough if he is not seized and held accountable due to his rulership, let alone that he should attain goodness and reward.
By narrating this hadith about the man of Hellfire, Usamah radi Allahu anhu explained to the people that you should not assume about me that I am negligent in sincerely advising Uthman radi Allahu anhu. Should I make my condition on the Day of Judgment like that of the person who will be wandering around like a donkey carrying his intestines? That is, if I tell you people to forbid evil when you see it, and to advise anyone who does wrong so that he refrains from such deeds, but I myself do not do so, rather I remain silent upon seeing evil deeds, then my condition will be just like that person.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7098
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
When Walid bin Uqbah, the maternal brother of Uthman radi Allahu anhu, drank alcohol, Uthman radi Allahu anhu remained silent regarding carrying out the prescribed punishment (hadd) until the investigation was complete.
During this delay, doubts and suspicions arose among the people.
The conspiratorial group greatly exploited this matter, so much so that someone said to Usamah radi Allahu anhu that there was much talk among the people regarding Walid bin Uqbah’s consumption of alcohol.
He was asked why he did not speak to Uthman radi Allahu anhu about this matter. He replied:
“Do not think of me as someone who is negligent or compromising in saying what is good to Uthman radi Allahu anhu, nor am I a flatterer who would unjustly praise him because he is the ruler. I have spoken to him with wisdom, respect, and confidentiality. I do not wish to speak to him publicly, which would further inflame the fire of discord (fitnah), and above all, I do not want to become the one who stirs up fitnah.
Nor do I wish to become like the person mentioned in the hadith who neglected enjoining good (amr bil ma’ruf).”
➋
Hafiz Ibn Hajar rahimahullah has written that Usamah bin Zayd radi Allahu anhu alluded to praiseworthy forbearance (rawadari) and blameworthy compromise (mudahanat).
The principle of good forbearance is that no aspect of the religion is harmed by it, while compromise (mudahanat) is to conceal an evil matter and support falsehood.
(Fath al-Bari: 13/67)
➊
When Walid bin Uqbah, the maternal brother of Uthman radi Allahu anhu, drank alcohol, Uthman radi Allahu anhu remained silent regarding carrying out the prescribed punishment (hadd) until the investigation was complete.
During this delay, doubts and suspicions arose among the people.
The conspiratorial group greatly exploited this matter, so much so that someone said to Usamah radi Allahu anhu that there was much talk among the people regarding Walid bin Uqbah’s consumption of alcohol.
He was asked why he did not speak to Uthman radi Allahu anhu about this matter. He replied:
“Do not think of me as someone who is negligent or compromising in saying what is good to Uthman radi Allahu anhu, nor am I a flatterer who would unjustly praise him because he is the ruler. I have spoken to him with wisdom, respect, and confidentiality. I do not wish to speak to him publicly, which would further inflame the fire of discord (fitnah), and above all, I do not want to become the one who stirs up fitnah.
Nor do I wish to become like the person mentioned in the hadith who neglected enjoining good (amr bil ma’ruf).”
➋
Hafiz Ibn Hajar rahimahullah has written that Usamah bin Zayd radi Allahu anhu alluded to praiseworthy forbearance (rawadari) and blameworthy compromise (mudahanat).
The principle of good forbearance is that no aspect of the religion is harmed by it, while compromise (mudahanat) is to conceal an evil matter and support falsehood.
(Fath al-Bari: 13/67)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7098
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
People said to Usamah bin Zayd (radi Allahu anhu):
"Will you speak to Uthman (radi Allahu anhu) regarding Walid bin Uqbah, so that the rumors may be put to rest?" He replied:
"I speak to him in private rather than openly, because speaking openly would ignite the fire of discord (fitnah), and I would become the one to initiate it. Just as I enjoin good and forbid evil to the people, in the same way I clarify good matters to my rulers as well.
If I were to abandon enjoining good (amr bil-ma'ruf), then my example would be like that person mentioned in the hadith."
2.
His intent was that to speak against the rulers openly is disrespectful.
Let it not be assumed from this
that I do not speak to them at all, because adopting such an approach is contrary to enjoining good (amr bil-ma'ruf).
In view of the severe warning mentioned in the hadith, our preachers and scholars should reflect who do not act according to their knowledge and sermons.
"They advise others, but disgrace themselves."
1.
People said to Usamah bin Zayd (radi Allahu anhu):
"Will you speak to Uthman (radi Allahu anhu) regarding Walid bin Uqbah, so that the rumors may be put to rest?" He replied:
"I speak to him in private rather than openly, because speaking openly would ignite the fire of discord (fitnah), and I would become the one to initiate it. Just as I enjoin good and forbid evil to the people, in the same way I clarify good matters to my rulers as well.
If I were to abandon enjoining good (amr bil-ma'ruf), then my example would be like that person mentioned in the hadith."
2.
His intent was that to speak against the rulers openly is disrespectful.
Let it not be assumed from this
that I do not speak to them at all, because adopting such an approach is contrary to enjoining good (amr bil-ma'ruf).
In view of the severe warning mentioned in the hadith, our preachers and scholars should reflect who do not act according to their knowledge and sermons.
"They advise others, but disgrace themselves."
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3267
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, the condemnation of the person is mentioned who used to command others to do good, but did not act upon it himself. Allah, the Exalted, rebuked such people, saying: ﴿O you who have believed, why do you say what you do not do?﴾ ()
In this hadith, the condemnation of the person is mentioned who used to command others to do good, but did not act upon it himself. Allah, the Exalted, rebuked such people, saying: ﴿O you who have believed, why do you say what you do not do?﴾ ()
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 557
