Muslim

Hadith Commentary:
Furthermore, one should not obey anyone’s command that goes against the command of Allah and His Messenger, whether it be a king or a minister—let them all remain on the rooftop; our true King is Allah.
These worldly kings are, in reality, like puppet kings; what can they do? At most, they can take away a few days of this worldly life, and that too only if the true King wills—otherwise, they cannot even harm a single hair.
The relevance of this hadith to the chapter heading is as follows: the Prophet (sallallahu alayhi wa sallam) commanded obedience to the leader in permissible matters, even though he is just one person. Secondly, some of the Companions, upon hearing one of his commands, were even willing to enter the fire.

Hadith Commentary:
1.
The commander of this army was Abdullah bin Hudhafah Sahmi radi Allahu anhu. He became angry with them over some matter and, as a punishment, ordered them to jump into the fire.

2.
The commander is a single person, that is, an individual, and his command is to be obeyed. Then, those who were ready to jump into the fire obeyed his command, and those who refused were also obedient to him in other matters. From this, Imam Bukhari rahimahullah has established the authority (hujjiyyah) of a solitary report (khabar wahid): that the Messenger of Allah sallallahu alayhi wa sallam commanded obedience to the commander, even though he is a single individual. In any case, a solitary report is authoritative (hujjah) and acting upon it is necessary.

Hadith Commentary:
Obedience to the Imam, Caliph, or spiritual guide (pir murshid) is only within the bounds of commands that are in accordance with the Qur’an and Hadith.
If they say something contrary (to these sources), then obeying them is not permissible.
That is why our Imam, Abu Hanifah rahimahullah, said: “If the hadith is authentic, then that is my madhhab (school of thought).”
When an authentic hadith is found, that is my madhhab.
On such occasions, one should leave my fatwa and act upon the authentic hadith.
Despite the bequest of the noble Imam, how many people are there who, in front of the statement of the Imam, reject the authentic hadith?
May Allah grant them understanding.
According to the late Shah Waliullah rahimahullah, what answer will such people be able to give in the court of Allah on the Day of Judgment?
This hadith is a beacon of guidance against the prevalent blind following of individuals (taqlid shakhsi),
provided that one opens their eyes and seeks light from it.
It was never the intention of the noble Imams that separate madhhabs (schools of thought) be established in their names,
such that they would tear apart Islamic unity.
Allah has spoken the truth:
﴿إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ﴾

Hadith Commentary:
➊
It is mentioned in Musnad Ahmad that the commander of this expedition was appointed as Abdullah bin Hudhafah radi Allahu anhu.
(Musnad Ahmad: 3/67)
However, he was not an Ansari but rather belonged to the Muhajirun.
Perhaps he was called an Ansari because he assisted the Messenger of Allah sallallahu alayhi wa sallam in matters of Islam.
It is also possible that the mention of "Ansar" in the narration is due to a mistake by the narrator.
(Fath al-Bari: 8/73)
And Allah knows best.

➋
In one narration, it is mentioned that those who were not willing to jump into the fire prepared by the commander,
the Messenger of Allah sallallahu alayhi wa sallam encouraged them.
(Musnad Ahmad: 1/94)

➌
It should be noted that Alqamah radi Allahu anhu is the son of that physiognomist who, upon seeing the feet of Usamah radi Allahu anhu and Zayd radi Allahu anhu, said that these two are father and son, and the Messenger of Allah sallallahu alayhi wa sallam was very pleased with this physiognomy. Therefore, Alqamah radi Allahu anhu himself is a Companion and the son of a Companion.
(Fath al-Bari: 8/74)

➍
Ibn Ishaq has stated the reason for this expedition as follows: In the Battle of Dhi Qarad, Waqas bin Mughaffiz was martyred, so his brother Alqamah bin Mughaffiz radi Allahu anhu wanted to take revenge. Then the Messenger of Allah sallallahu alayhi wa sallam dispatched this expedition.
This account is contrary to the previously mentioned reason.
It is possible that both reasons existed for this expedition.
And Allah knows best.
(Fath al-Bari: 8/73)

Hadith Commentary:
Obedience in wrongful matters is not permissible.
This commander of the army was Abdullah bin Hudhafah Sahmi Ansari radi Allahu anhu.
He said this out of anger.
By the time his anger subsided, the fire had also cooled down.

Hadith Commentary:
➊
The commander of the army was Abdullah bin Hudhafah Sahmi radi Allahu anhu.
The Messenger of Allah sallallahu alayhi wa sallam had dispatched him towards Jeddah to suppress the sea pirates.
When the pirates found out, they fled before the army could reach them.
When the people of the army learned of this, they began preparing to return without the permission of the commander, which angered the commander, and he ordered a fire to be kindled.
This action was done by him in a state of anger, and by the time his anger cooled, the fire had also died down.

➋
The meaning of the noble statement of the Messenger of Allah sallallahu alayhi wa sallam is that if those people had entered the fire, they would have been burned to ashes and would not have come out alive.
This does not refer to the Fire of Hell, because from the hadith of intercession it is known that a monotheist who professes the kalimah will certainly come out of the Fire of Hell one day or another.
What is meant here is rebuke, reprimand, and warning, so that such actions are avoided in the future.

➌
It should be clear that obedience to Allah ta'ala and His Messenger sallallahu alayhi wa sallam is unconditional, but obedience to commanders and rulers is only in the case when they do not command anything contrary to the obedience of Allah ta'ala and His Messenger sallallahu alayhi wa sallam; if they do, then their command is not to be followed. Accordingly, in one narration it is stated:
"There is no obedience to anyone in disobedience to Allah ta'ala.
Obedience is only in matters that are recognized as good."
(Sahih Muslim, Al-Imarah, Hadith 4765(1840))

Hadith Commentary: Benefits and Issues: In this hadith, Abdullah bin Hudhafah Sahmi is described as an Ansari in the sense of being a helper and supporter of the religion, or this incident is separate and the incident of Abdullah bin Hudhafah radi Allahu anhu is distinct, which is mentioned in Sunan Ibn Majah, Book of Jihad, Hadith number 2893. Abu Sa'id Khudri radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam sent an army under the leadership of Alqamah bin Mujazziz radi Allahu anhu. A detachment from this army, after seeking permission, separated, and their leader was appointed as Abdullah bin Hudhafah Sahmi. I was also in this detachment. On the way, these people lit a fire either to warm themselves or to cook something. Then Abdullah (radi Allahu anhu), who had a humorous nature, said, "Are you bound to listen to and obey me?" The companions replied, "Why not?" Then Abdullah radi Allahu anhu said, "Will you do whatever I command you?" They said, "Yes." Abdullah radi Allahu anhu said, "I give you a strict order to jump into this fire." So some people stood up and began to prepare for it. When Abdullah radi Allahu anhu realized that they were about to jump, he said, "Stop! I was only joking with you." When we returned, we mentioned this incident to the Prophet sallallahu alayhi wa sallam. He sallallahu alayhi wa sallam said: "If an amir commands you to disobey (Allah), do not obey him."

Benefits and Issues:
Whoever obeys the rulers of the time in opposition to the Shari‘ah,
he is disobedient to Allah.
And this excuse will not be accepted by Allah that “I did this in obedience to the ruler.”

(1) From this hadith, it is understood that if any imam or leader gives such an order that is based on disobedience to Allah, the Exalted, and His Messenger (sallallahu alayhi wa sallam), then such an order and such a leader are absolutely not worthy of obedience. And if any person accepts such an order, then its burden will be upon him alone.

(2) This blessed hadith also shows that anger can impair the intellect of even the most intelligent, wise, and esteemed great personalities, as is evident from the case of this Companion of the Messenger (radi Allahu anhu) whom the Messenger of Allah (sallallahu alayhi wa sallam) himself appointed as the leader of the expedition, and upon becoming angry over some matter, he, in his anger, ordered his companions to light a fire and jump into it.

(3) This hadith also demonstrates that the entire ummah of the Messenger of Allah (sallallahu alayhi wa sallam) cannot unite upon misguidance and error, as a group of the noble Companions (radi Allahu anhum) did not obey the unlawful command of their leader.

(4) The Messenger of Allah (sallallahu alayhi wa sallam) had commanded all the noble Companions (radi Allahu anhum) who went on the expedition to obey their leader. This is why, even in a state of anger, when the leader ordered them to jump into the fire, some people were ready to do so, because they understood the absolute command to obey the leader as general, i.e., encompassing all circumstances. However, this hadith proves that the application of an absolute command is not necessary in every and all circumstance; rather, it will apply where there is no disobedience to Allah and His Messenger (sallallahu alayhi wa sallam). For this reason, the Messenger of Allah (sallallahu alayhi wa sallam) clarified this matter for the noble Companions (radi Allahu anhum).

(5) “They would have remained in the fire”—that is, they would have been punished in the grave. In the life of barzakh, the connection to Hell is called the punishment of the grave, and the connection to Paradise is called the reward of the grave. And in Hell, the predominant element is fire.