صحيح البخاري
Bukhari
كتاب الفتنThe Book of Al-Fitan
بَابُ إِذَا قَالَ عِنْدَ قَوْمٍ شَيْئًا ثُمَّ خَرَجَ فَقَالَ بِخِلاَفِهِ:Chapter. If a person says something in the presence of some people and then goes out and says something different..
Hadith 7112
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ ، حَدَّثَنَا أَبُو شِهَابٍ ، عَنْ عَوْفٍ ، عَنْ أَبِي الْمِنْهَالِ ، قَالَ : لَمَّا كَانَ ابْنُ زِيَادٍ وَمَرْوَانُ بِالشَّأْمِ ، وَوَثَبَ ابْنُ الزُّبَيْرِ بِمَكَّةَ ، وَوَثَبَ الْقُرَّاءُ بِالْبَصْرَةِ ، فَانْطَلَقْتُ مَعَ أَبِي إِلَى أَبِي بَرْزَةَ الْأَسْلَمِيِّ حَتَّى دَخَلْنَا عَلَيْهِ فِي دَارِهِ وَهُوَ جَالِسٌ فِي ظِلِّ عُلِّيَّةٍ لَهُ مِنْ قَصَبٍ ، فَجَلَسْنَا إِلَيْهِ ، فَأَنْشَأَ أَبِي يَسْتَطْعِمُهُ الْحَدِيثَ ، فَقَالَ : يَا أَبَا بَرْزَةَ ، أَلَا تَرَى مَا وَقَعَ فِيهِ النَّاسُ ، فَأَوَّلُ شَيْءٍ سَمِعْتُهُ تَكَلَّمَ بِهِ : " إِنِّي احْتَسَبْتُ عِنْدَ اللَّهِ أَنِّي أَصْبَحْتُ سَاخِطًا عَلَى أَحْيَاءِ قُرَيْشٍ ، إِنَّكُمْ يَا مَعْشَرَ الْعَرَبِ كُنْتُمْ عَلَى الْحَالِ الَّذِي عَلِمْتُمْ مِنَ الذِّلَّةِ وَالْقِلَّةِ وَالضَّلَالَةِ ، وَإِنَّ اللَّهَ أَنْقَذَكُمْ بِالْإِسْلَامِ وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى بَلَغَ بِكُمْ مَا تَرَوْنَ وَهَذِهِ الدُّنْيَا الَّتِي أَفْسَدَتْ بَيْنَكُمْ ، إِنَّ ذَاكَ الَّذِي بِالشَّأْمِ وَاللَّهِ إِنْ يُقَاتِلُ إِلَّا عَلَى الدُّنْيَا ، وَإِنَّ هَؤُلَاءِ الَّذِينَ بَيْنَ أَظْهُرِكُمْ وَاللَّهِ إِنْ يُقَاتِلُونَ إِلَّا عَلَى الدُّنْيَا ، وَإِنْ ذَاكَ الَّذِي بِمَكَّةَ وَاللَّهِ إِنْ يُقَاتِلُ إِلَّا عَلَى الدُّنْيَا " .
Narrated Abu Al-Minhal: When Ibn Ziyad and Marwan were in Sham and Ibn Az-Zubair took over the authority in Mecca and Qurra' (the Kharijites) revolted in Basra, I went out with my father to Abu Barza Al-Aslami till we entered upon him in his house while he was sitting in the shade of a room built of cane. So we sat with him and my father started talking to him saying, "O Abu Barza! Don't you see in what dilemma the people has fallen?" The first thing heard him saying "I seek reward from Allah for myself because of being angry and scornful at the Quraish tribe. O you Arabs! You know very well that you were in misery and were few in number and misguided, and that Allah has brought you out of all that with Islam and with Muhammad till He brought you to this state (of prosperity and happiness) which you see now; and it is this worldly wealth and pleasures which has caused mischief to appear among you. The one who is in Sham (i.e., Marwan), by Allah, is not fighting except for the sake of worldly gain: and those who are among you, by Allah, are not fighting except for the sake of worldly gain; and that one who is in Mecca (i.e., Ibn Az-Zubair) by Allah, is not fighting except for the sake of worldly gain."
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The reclusive Companions (radi Allahu anhum ajma'in) held the view regarding internal discord and mutual fighting that the criterion of truth and veracity should be fighting against the disbelievers and maintaining peace and security among themselves. That is why they remained aloof and detached from these internal conflicts. Sayyiduna Abu Barzah al-Aslami (radi Allahu ta'ala anhu) expressed his strong feelings regarding those involved in civil strife.
2.
Our inclination is that, according to their understanding, these individuals also fought for the sake of Allah ta'ala and kept the welfare of the Ummah in view, even though the outcomes were whatever they were. However, we have no doubt about their intentions. Since their souls were pure, if they had succeeded, they would have done only that which was in complete accordance with the teachings of Allah ta'ala and His Messenger (sallallahu alayhi wa sallam).
3.
The relevance of this hadith to the chapter heading is that Abu Barzah al-Aslami (radi Allahu ta'ala anhu) criticized the people mentioned in the hadith, saying that outwardly they fight for the strengthening of the religion and the support of the truth, but inwardly there is corruption in their intentions and they fight for worldly gain. Hafiz Ibn Hajar (rahimahullah) has written that in one narration, there is an addition to these words: After hearing the words of Abu Barzah (radi Allahu ta'ala anhu), my father said: "What do you command me? You have not spared anyone." He replied: "Today, I do not see any aspect of goodness or blessing among them, yes, there are a very few such people. They have kept their stomachs safe from the wealth of others and the unjust blood of others is not upon their necks." (Fath al-Bari: 13/92)
4.
In any case, in such circumstances, there is safety only in remaining aloof from tribulations, especially those tribulations that are the product of hypocrisy. One should absolutely not take part in fighting and warfare against Muslims, particularly when the basis of the war is the desire for dominion. And Allah is the One whose help is sought.
1.
The reclusive Companions (radi Allahu anhum ajma'in) held the view regarding internal discord and mutual fighting that the criterion of truth and veracity should be fighting against the disbelievers and maintaining peace and security among themselves. That is why they remained aloof and detached from these internal conflicts. Sayyiduna Abu Barzah al-Aslami (radi Allahu ta'ala anhu) expressed his strong feelings regarding those involved in civil strife.
2.
Our inclination is that, according to their understanding, these individuals also fought for the sake of Allah ta'ala and kept the welfare of the Ummah in view, even though the outcomes were whatever they were. However, we have no doubt about their intentions. Since their souls were pure, if they had succeeded, they would have done only that which was in complete accordance with the teachings of Allah ta'ala and His Messenger (sallallahu alayhi wa sallam).
3.
The relevance of this hadith to the chapter heading is that Abu Barzah al-Aslami (radi Allahu ta'ala anhu) criticized the people mentioned in the hadith, saying that outwardly they fight for the strengthening of the religion and the support of the truth, but inwardly there is corruption in their intentions and they fight for worldly gain. Hafiz Ibn Hajar (rahimahullah) has written that in one narration, there is an addition to these words: After hearing the words of Abu Barzah (radi Allahu ta'ala anhu), my father said: "What do you command me? You have not spared anyone." He replied: "Today, I do not see any aspect of goodness or blessing among them, yes, there are a very few such people. They have kept their stomachs safe from the wealth of others and the unjust blood of others is not upon their necks." (Fath al-Bari: 13/92)
4.
In any case, in such circumstances, there is safety only in remaining aloof from tribulations, especially those tribulations that are the product of hypocrisy. One should absolutely not take part in fighting and warfare against Muslims, particularly when the basis of the war is the desire for dominion. And Allah is the One whose help is sought.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7112
