Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
فَهَلْ بَعْدَ هَذَا الْخَيْرِ شَرٌّ:
Does the goodness and peace that came in the form of Islam mean that after it there will be evil, tribulation, and corruption?
This refers to the tribulation and corruption that appeared after the martyrdom of Uthman (radi Allahu anhu), when civil war broke out among the Muslims. As for the goodness after the evil, it refers to the reconciliation between Ali and Muawiyah (radi Allahu anhuma), Hasan and Muawiyah (radi Allahu anhuma), and the consensus upon Muawiyah (radi Allahu anhu). The “dakhun” (impurity) in this was that the mutual unity, harmony, and love were not as they had been before, as is mentioned in the hadith: “The hearts of the people will not return to what they were upon before.” The hearts of the people would not return to their previous state, and some innovating sects such as the Shia and the Khawarij emerged, and among some rulers there appeared certain objectionable and reprehensible matters. After this mixed goodness, the innovations of the innovating sects spread, and some rulers and caliphs supported them. These people stood at the doors of Hell, inviting people to these innovations and propagating them. However, they were “min jildatina”—they were those who claimed Islam, were from among the Muslims, spoke the language of the Muslims, and declared themselves to be callers to Islam.

(2)
تَلْزَمُ جَمَاعَةَ الْمُسْلِمِينَ وَإِمَامَهُمْ:
The leader and imam upon whose leadership and imamate the majority of Muslims have united—one must accept his leadership and imamate and remain attached to the community of Muslims, not raising the banner of rebellion or launching a movement against him. If the Muslims are not united upon the imamate or leadership of anyone, and everyone is following their own path and beating their own drum, and there is chaos and anarchy, then one should not join any group, but rather remain separate from all.

(3)
وَلَوْ أَنْ تَعَضَّ عَلَى أَصْلِ شَجَرَةٍ:
Haddathani Muhammad ibn al-Muthanna, haddathana al-Walid ibn Muslim, haddathana Abd al-Rahman ibn Yazid ibn Jabir, haddathani Busur ibn Ubayd Allah al-Hadrami, that he heard Abu Idris al-Khawlani say: I heard Hudhayfah ibn al-Yaman (radi Allahu anhu) say: The people used to ask the Messenger of Allah (sallallahu alayhi wa sallam) about good, but I used to ask him about evil out of fear that it might overtake me. So I said, “O Messenger of Allah, we were in ignorance and evil, then Allah brought us this good. Will there be evil after this good?” He said, “Yes.” I said, “Will there be good after that evil?” He said, “Yes, but in it will be dakhun (impurity).” I said, “What is its dakhun?” He said, “A people who follow other than my Sunnah and guide with other than my guidance. You will recognize some things from them and reject others.” I said, “Will there be evil after that good?” He said, “Yes, callers at the gates of Hell. Whoever responds to them, they will throw him into it.” I said, “O Messenger of Allah, describe them to us.” He said, “They are people from our own skin and they speak our language.” I said, “O Messenger of Allah, what do you command me if that reaches me?” He said, “Stick to the community of the Muslims and their imam.” I said, “What if they have no community and no imam?” He said, “Then keep away from all those sects, even if you have to bite onto the root of a tree until death reaches you while you are in that state.”

According to Imam Baydawi, if there remains no such caliph on earth upon whom the people are united, then remain apart, and if for this you have to live in the wilderness, do not refrain from it. Rather, bear every kind of hardship and difficulty. From this hadith it is understood that the drama staged in the name of “Jama‘at al-Muslimeen” has no connection to this hadith, because the imam referred to in this hadith is one who possesses authority and power. Therefore, Hafiz Ibn Hajar has explained its meaning as:
هو كناية عن لزوم جماعة المسلمين وطاعة سلاطينهم ولو عصوا
“It is an allusion to adhering to the community of the Muslims and obeying their rulers, even if they are sinful.”
The meaning of this hadith is to remain attached to the community of Muslims and obey their rulers, even if they commit acts of disobedience. Imam Baydawi has explained the meaning of “imam” as:
إذا لم يكن في الأرض خليفة
“If there is no caliph on earth.”
(Takmila, vol. 3, p. 343; Sahih Muslim, vol. 2, with Nawawi, p. 127.)

Hadith Commentary:
➊
This hadith contains several prophecies of the Messenger of Allah (sallallahu alayhi wa sallam), the explanation of which we will provide in the Book of Tribulations (Kitab al-Fitan).

➋
There is absolutely no indication in this hadith of forming a new group, as some people have established a group called "Jama‘at al-Muslimeen." Rather, it commands remaining with the community of Muslims and obeying their leader (imam). If anyone separates from this community, he will fall into the snare of Satan. Furthermore, in this hadith, "Jama‘at al-Muslimeen" refers to the government of the people of Islam, and "imam" refers to their caliph (khalifah). Thus, the wording of one narration is as follows:
“If in those days there is a caliph (khalifah) present on earth, then adhere to him, even if he beats your back and takes your wealth. And if there is no caliph, then flee upon the earth and take shelter under a tree, and meet death in that state.”
(Musnad Ahmad: 403/5)
In this hadith, in the absence of a caliph, there is no command to form a "Jama‘at al-Muslimeen," but rather the command is to flee from there.

Imam al-Bukhari rahimahullah has established a chapter heading for this hadith in these words:
“If there is no government, what should be the situation?”
The commentator of al-Bukhari, Hafiz Ibn Hajar rahimahullah, while explaining this, writes: Its meaning is that, before consensus is reached upon a single caliph, what conduct should a Muslim adopt in a state of discord?
(Fath al-Bari: 35/13)
There is no mention in this of any "Jama‘at al-Muslimeen" that possesses no authority whatsoever. Rather, a new group is itself dependent on the government of the time for its own protection, since they have themselves applied and become registered.
And Allah is the One whose help is sought.

Hadith Commentary: (1)
The hadith scholars have said that by the first evil, those tribulations are meant which occurred after Uthman (radi Allahu anhu), and by the second goodness, the era of Umar ibn Abd al-Aziz is intended. After him, in that period, sometimes there would be a just caliph who followed the Sunnah, and sometimes there would be a tyrant and innovator, as among the Abbasid caliphs, Ma'mun al-Rashid was a great oppressor, then Mutawakkil ‘ala Allah was good. He freed Imam Ahmad from imprisonment and strongly suppressed the Mu'tazilah.

Some have said that by the first evil, the murder of Uthman (radi Allahu anhu) is meant; by the second goodness, the era of Ali (radi Allahu anhu) is intended; and the smoke refers to the emergence of the Khawarij and the Rafidah. By the second evil, the era of Banu Umayyah is meant, when Ali (radi Allahu anhu) was cursed from the pulpits. I (Waheed al-Zaman) say: The intent of the Prophet (sallallahu alayhi wa sallam) in this hadith, and Allah knows best, is that for a period, the state of affairs as it was in my time will continue, and goodness will remain established, meaning that people will continue to follow the Book and the Sunnah, as was the case until the year 400 AH. After that, evil will arise, meaning people will become entangled in blind following (taqlid shakhsi), turning completely away from the Book and the Sunnah, and will even abandon the study of the Qur’an and Hadith. Instead of the Qur’an and Hadith, they will begin to study other books. The religious rulings will be derived from those books instead of the Qur’an and Hadith.

(2)
That is, joining their group and increasing their numbers is prohibited. Abu Ya’la narrated from Ibn Mas’ud (radi Allahu anhu) in a marfu’ (attributed to the Prophet) narration that whoever increases the number of a people’s group is counted among them, and whoever is pleased with the actions of a people, it is as if he himself is doing those actions.

From this hadith, the prohibition is derived against participating in the gatherings of Ahl al-Hadith and the sinful, and increasing their numbers, even if this person does not share their beliefs and actions. Whoever participates in gatherings of singing, music, festivals, or Urs celebrations, even if he does not consider these actions good, will be counted among the innovators (ahl al-bid‘ah).

(From Waheed al-Zaman)

Hadith Commentary:
➊
In this hadith, "imam" does not refer to the leader or president of any organization, nor does it mean the head of state produced by Western democracy. Rather, what is meant is the Khalifah of the Muslims (Khalifat al-Muslimin), who is the leader of all Muslims. Thus, in one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
"If in those days there is a khalifah on the earth, then adhere to him even if he beats you severely and takes all your wealth."
(Musnad Ahmad: 5/403, and al-Daylami: 31519, no. 5621)

➋
The Messenger of Allah (sallallahu alayhi wa sallam) has shown the methodology and way for a Muslim to live in times of tribulation. If there is an amir (leader) of the Muslims in the Islamic world, then he should be obeyed, even if there are some deficiencies in him or he commits some evil acts. And if there is no leader of the Muslims, then in such a situation, instead of throwing one's weight behind any one political party, one should adopt separation and strive to obey and submit to the commands of Allah Almighty.
If the third option were to form a group (jama‘ah), then the Messenger of Allah (sallallahu alayhi wa sallam) would certainly have instructed Hudhayfah (radi Allahu anhu) that in such circumstances, you should yourself form a group and select an amir from among them and continue to implement the commands of Allah Almighty.
From this, it is understood that in times of tribulation, forming a group and inviting people to join it is contrary to the intent of the Messenger of Allah (sallallahu alayhi wa sallam).

➌
According to our inclination, in the absence of a khalifah, instead of getting involved in the pursuit of leadership, one should act upon the Qur’an and hadith individually or collectively, and this very call should be spread among the people. Furthermore, one should keep oneself above group partisanship.
And Allah knows best.

Hadith Footnote:
Vocabulary of the Hadith:
Juthman:
Body,
Corpse and physical form.

Benefits and Issues:
➊ The wondrous wisdom of Allah, the Mighty and Majestic, is that He creates different inclinations in the hearts of His servants, in which there is goodness and blessing for them. The general companions would ask about goodness, whereas Hudhayfah radi Allahu anhu would inquire about evil; from this, not only he but the entire Ummah benefited greatly.

➋ The Messenger of Allah sallallahu alayhi wa sallam would give each person an answer suited to their circumstances.

➌ A person who has an inclination toward a particular matter surpasses others in that field. Thus, Hudhayfah radi Allahu ta'ala anhu was the confidant of the Messenger of Allah sallallahu alayhi wa sallam and was informed about many future matters.

➍ In times of tribulation, the use of the sword (i.e., armed struggle) will only be permissible when the Caliph of the Muslims or a sincere believing leader wages jihad. In such a case, it will be obligatory upon the believers to support him.

➎ If there is no Muslim Caliph on earth, then for the protection of one’s religion and faith, it will be obligatory to remain alone in the wilderness and to keep away from those who cause tribulation, no matter how much hardship this entails.

➏ The apparent comforts provided by the Dajjal will, in reality, be a cause of destruction, and the apparent calamities he brings will be a means of salvation for the believers.

Benefits and Issues:

➊
In every era after the Prophet (sallallahu alayhi wa sallam), there have always arisen individuals who called towards falsehood, and common people, being influenced by their eloquence, would accept their words.

➋
The sects of the Khawarij, Mu'tazilah, Shia, Jahmiyyah, and others emerged during the era of the Companions (radi Allahu anhum) and the Followers (Tabi'in).
The Companions and the Followers refuted them and removed their doubts.

➌
In this era of differences, the correct path was the one upon which the noble Companions and the Followers stood.
Even in the disputes that arose later, the conduct of the Companions and Followers is the only one worthy of being followed.

➍
By "the congregation of Muslims" (jama'at al-muslimin) is meant those Muslims who are separate from these sects, for example:
Regarding Ali (radi Allahu anhu), one group went to extremes in their love for him, such as:
the Kaysaniyyah and other Shia sects.
Another group went to extremes in their opposition to him, for example:
the Khawarij and the Nawasib.
The general Muslims remained separate from both; they accepted Ali (radi Allahu anhu) as a rightly guided caliph but did not consider him infallible, nor did they hold the belief that he was from the light of Allah.
These very general Muslims are the congregation of Muslims (jama'at al-muslimin).
Additionally, in times of rebellion and insurrection, remaining with the caliph of the time is also included in this meaning.

➎
By "the Imam of the Muslims" is meant that ruler and caliph who, in the light of Islamic Shari'ah, manages their affairs and fulfills other duties, such as:
protecting the land of the Islamic state, waging jihad against enemy countries, collecting and distributing zakat, managing the treasury (bayt al-mal), arresting and punishing criminals, resolving disputes among Muslims, and appointing judges (qadis) for this purpose, etc.

➏
Some people have tried to designate a self-made group as the referent of "the congregation of Muslims," whereas the term jama'at al-muslimin has not been used as a proper noun.
Otherwise, instead of "their Imam" (imamuhum), it would have been said "its Imam" (imamuhu) referring to that group.
It is incomprehensible to command attachment to an Imam who cannot defend the Muslims or does not have the power to implement Islamic Shari'ah over them.

➐
In times of tribulation, it is not permissible to join any party and harm the lives and property of other Muslims; however, fighting alongside the caliph of the Muslims against rebels is necessary for the defense and strength of the Islamic state.

➑
In the present era, various religious organizations are established solely on the basis of cooperation in righteousness (ta'awun 'ala al-birr).
Affiliation or non-affiliation with them is not related to the fundamental rulings of Islam.
It is permissible to cooperate with any one of these groups or with multiple groups at the same time, as long as they do not commit any wrong action.
Cooperation in any wrong action is not permissible.