Ibn Majah

Commentary:
(1)
Predestination (qadar) is one of the divine secrets (asrar ilahiyyah); having a general faith in it is sufficient. Similarly, regarding other matters of the unseen, it is enough to accept what has been conveyed, and one should not attempt to seek details about that which has not been clarified.

(2)
The explanation of the texts of the Qur’an and Hadith should be done in such a manner that no contradiction arises between them; otherwise, division and discord may arise within the Ummah, and there is a risk of deficiency in faith in the Qur’an and Hadith.

(3)
The real purpose of studying the Qur’an and Hadith is the reformation of character and actions. If a person engages in complex issues merely to display eloquence or to impose the awe of his knowledge and virtue, then this is contrary to the real purpose and is a cause of Allah’s displeasure.

(4)
While giving advice, sometimes expressing anger according to the appropriateness of the time and place is also permissible, especially when the one giving advice is a respected personality and there is no fear that his anger will have a negative effect on the listeners.

(5)
Abdullah ibn Amr radi Allahu anhu was not present in this gathering. Another Companion narrated this incident to him; however, according to the principles of the hadith scholars (muhaddithin), this hadith is authentic (sahih) because even if the name of the Companion who directly heard the hadith from the Messenger of Allah sallallahu alayhi wa sallam is not mentioned, as long as the narrator is also a Companion, such a hadith is, by consensus, authentic, because all the Companions are just (‘adil — acceptable and trustworthy).

(6)
The Companion was pleased at being absent from this gathering because the Prophet sallallahu alayhi wa sallam had expressed displeasure towards those present. From this, it is understood that if a believer is granted the ability to do a good deed, or is saved from a sin, then expressing happiness over this is not included in pride or showing off (riya’), but rather is a sign of love for righteousness and hatred for sin, which is a part of faith (iman).

Hadith Commentary:
Benefits and Issues:
Such a difference in the recitation (qira’ah) of the Noble Qur’an or its meanings for which there is no allowance, or such an interpretation (ta’wil) for which there is no supporting evidence, and on the basis of which new rulings and beliefs are derived, leads to misconduct and causes discord and division, and the misconduct of the Ummah, the invention of new subtleties in actions and beliefs, and division and discord within the Ummah, become the cause of the Ummah’s destruction. The intent is to prohibit this kind of division and disagreement.

Theoretical and scholarly differences based on evidence become a means for clarification and refinement of issues, and do not lead to sectarianism or factionalism. Therefore, the intent is not to prohibit such differences. Differences in issues have existed even in the best generations (khayr al-quroon), and such differences did not create factionalism or sectarianism among them.

Takhrij:
[ابن ماجه 85]

Hadith Authentication:
The chain of narration of the version in Ibn Majah is hasan (good).
Ahmad ibn Hanbal has also narrated it. [المسند 2؍178]
Al-Busiri said in "Az-Zawa'id":
«هذا إسناد صحيح»
The text of the chain of narration in Ibn Majah is as follows:
SA (Sayyiduna) Abdullah ibn Amr ibn al-As (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) came to his companions and they were disputing about predestination (qadar). It was as if pomegranate juice had been squeezed on his face due to anger. Then the Prophet (sallallahu alayhi wa sallam) said: "Has this been commanded to you? Were you created for this? You are striking parts of the Qur'an against other parts. The previous nations were destroyed (also) because of this." Abdullah ibn Amr (radi Allahu anhu) said: "I never wished to be absent from any of your gatherings except this one—meaning, I wish I had not been present in this gathering." EA

Note:
The narrator of this hadith, Amr ibn Shu'ayb, is by consensus a trustworthy (thiqa) Tabi'i. According to the majority of hadith scholars, the chain of narration «عمرو بن شعيب عن أبيه عن جده» is authentic (sahih), good (hasan), and a valid proof (hujjah). See: Fatawa Ibn Taymiyyah [18؍8], Tahdhib al-Sunan by Ibn al-Qayyim [6؍374], al-Targhib wa al-Tarhib [875/4], Nasb al-Rayah 1/58, Ma'arif al-Sunan by al-Banuri al-Deobandi [315/3], Mahasin al-Istilah Sharh Muqaddimat Ibn al-Salah by al-Balqini [ص481],
and the present writer's book al-Kawakib al-Durriyyah fi Wujub al-Fatihah Khalf al-Imam fi al-Jahriyyah [ص 37-34].
↰ Abdul Rashid Numani Deobandi, a follower of taqlid, writes:
Most hadith scholars consider the narrations of Amr ibn Shu'ayb as valid proofs and authentic. [ابن ماجه اور علم حديث ص151]
↰ In comparison to this authentication by the majority of hadith scholars, the criticism of some people regarding this chain of narration is rejected.

Fiqh of the Hadith:
➊ Disputing about predestination (qadar) and trying to split hairs over it is prohibited.
➋ Belief in the doctrine of predestination is obligatory, and one should avoid probing questions.
➌ Expressing anger over actions that contradict the Book and the Sunnah is absolutely correct; rather, it is a mark of faith.
➍ Setting the Qur'an against the Qur'an (and setting hadith against hadith or the Qur'an) is wrong and false.
➎ Disagreement for the sake of disagreement, in which there is neither the intention of reform nor the pursuit of knowledge, is among the causes of destruction.

Takhrij al-Hadith:
[صحيح مسلم 6776]

Fiqh al-Hadith:
➊ It is not permissible to differ regarding the Qur’an based on one’s own opinion in such a way that it leads to dispute and mutual hatred; rather, the meanings of the verses should be resolved, understood, and acted upon in accordance with the hadiths and the understanding of the righteous predecessors (salaf salihin).
➋ Deriving evidence from the verses in a manner that leads to disbelief (kufr), polytheism (shirk), or innovation (bid‘ah) is forbidden (haram).
➌ Expressing anger and indignation over matters that are contrary to the Book and the Sunnah is permissible.
➍ The root of misguidance is to make incorrect interpretations (ta’wil) of the Book and the Sunnah and use them as evidence against the righteous predecessors (salaf salihin), or to reject the Book and the Sunnah altogether.

Hadith Authentication:
The chain of transmission in Musnad Ahmad is weak.
In the narration of Musnad Ahmad, Imam Ibn Shihab al-Zuhri is a mudallis (one who practices tadlis). See: ‘Ilal al-Hadith by Ibn Abi Hatim [324/1 ح، 964], Sharh Ma‘ani al-Athar by al-Tahawi [55/1] (chapter: touching the private parts), and Tabaqat al-Mudallisin by Ibn Hajar [3/102], third category.
And this narration is with ‘an‘anah (the use of “from” in the chain), therefore it is weak.
◄ In Sunan Ibn Majah, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) came to his companions while they were disputing, that is, differing with one another, about predestination (qadar). Due to anger, the blessed face of the Prophet (sallallahu alayhi wa sallam) turned red as if a pomegranate had been squeezed, then the Prophet (sallallahu alayhi wa sallam) said:
«بهذا أمرتم أو لهذا خلقتم؟ تضربون القرآن بعضه ببعض ! لهذا هلكت الأمم قبلكم .»
“Have you been commanded to do this, or were you created for this? You are striking the Qur’an against one another! The previous nations were destroyed only because of this.” etc. [سنن ابن ماجه بتحقيق الالباني ص31]
Its chain is hasan (good), and al-Busiri has declared it sahih (authentic). [تسهيل الحاجه فى تحقيق سنن ابن ماجه قلمي ص6 ح86]

Fiqh of the Hadith:
➊ Mutual disagreement among the believers regarding the issue of predestination (qadar) is not permissible.
➋ Setting the Book of Allah against itself is the practice of destroyed nations (such as the Jews and Christians).
➌ There is no contradiction in the Book of Allah, nor is there any contradiction between the Qur’an and the hadith.
➍ If there is hope for a suitable outcome, it is also permissible to strongly refute matters that are contrary to the Book and Sunnah.
➎ The Messenger of Allah (sallallahu alayhi wa sallam) always took care of the training and upbringing of his companions.
➏ Leniency and compromise in matters contrary to the Book and Sunnah are not permissible.
➐ The Messenger of Allah (sallallahu alayhi wa sallam) is a mercy to the worlds (rahmatan lil-‘alamin).
➑ Becoming angry over matters contrary to the Book and Sunnah is natural and praiseworthy.
➒ Mutual unity among the believers is necessary in every circumstance in Islamic law (shari‘ah).
➓ As a beneficial note, the words «اختلاف أمتي رحمة» (“The disagreement of my ummah is a mercy”) which are often narrated, have no chain of transmission in any book; rather, this is a fabricated (mawdu‘) narration, and it is not permissible to narrate it.