Nasai

Hadith Commentary:
The meaning is that after me, do not revert to actions reminiscent of the Age of Ignorance (Jahiliyyah); mutual disputes, discord, bloodshed—these too are deeds of the era of disbelief (kufr).
Now, after becoming Muslims, do not begin to repeat the history of Jahiliyyah. Yet, how regrettable it is that after the Prophetic era, a dangerous series of civil wars began among the Muslims, which continues even to this day.
The people of Islam have forgotten the guidance of the Prophet (sallallahu alayhi wa sallam).
Inna lillah.

Hadith Commentary:
➊
This hadith shows that Hazrat Jarir (radi Allahu anhu) had embraced Islam well before the passing of the Messenger of Allah (sallallahu alayhi wa sallam), because the Farewell Pilgrimage (Hajjat al-Wada‘) took place approximately three months prior to the Prophet’s (sallallahu alayhi wa sallam) demise. The claim that Hazrat Jarir (radi Allahu anhu) accepted Islam only forty days before the Prophet’s (sallallahu alayhi wa sallam) death is merely an assumption and conjecture, since he performed the Farewell Pilgrimage with the Messenger of Allah (sallallahu alayhi wa sallam).

➋
Imam Bukhari (rahimahullah) has narrated this hadith because it contains mention of the Farewell Pilgrimage (Hajjat al-Wada‘).
(Fath al-Bari: 8/135)

Hadith Commentary:
To unjustly shed the blood of a Muslim is a grave sin, which the Prophet (sallallahu alayhi wa sallam) described as akin to disbelief (kufr). Yet, it is deeply regrettable that from the very first generation, the enemies of Islam conspired to incite Muslims to fight amongst themselves in such a way that the Ummah continues to suffer its consequences to this day.
So let whoever wishes to weep for Islam, weep.

Hadith Commentary:
(1)
According to this hadith, the unlawful shedding of a Muslim's blood is a very grave sin, which the Messenger of Allah (sallallahu alayhi wa sallam) has described as disbelief (kufr).
There are several interpretations regarding the meaning of kufr in this context, as follows:
➊ Killing one another is considered kufr when the unlawful killing of a Muslim is deemed permissible.
➋ It refers to ingratitude for blessings, i.e., being ungrateful for the rights of Islam.
➌ The one who does this draws near to disbelief, and this act can lead to kufr.
➍ This act is like that of the disbelievers, i.e., in killing one another, Muslims are being likened to the disbelievers.
➎ It refers to actual disbelief, i.e., do not commit kufr, rather always live as Muslims.
➏ Do not attribute kufr to one another, otherwise you will come to deem each other's killing as permissible.
➐ This is not to be taken in its apparent meaning; rather, it is meant as a warning and rebuke.
➑ Do not become those who bear arms against each other, for even the one who bears arms is called a disbeliever.
(Fath al-Bari: 12/240)
(2)
In any case, unlawful killing is a very great crime, but it is unfortunate that from the very first generation, the enemies of Islam conspired to make Muslims fight among themselves in such a way that the Muslim Ummah still feels its pain to this day.

Hadith Commentary:
In the generations of goodness, these Prophetic hadiths were forgotten, and whatever internal conflicts occurred are extremely regrettable for the Muslims until the Day of Judgment.
Today, as the fourteenth century comes to an end, the memory of these mutual civil wars is still fresh. Later, the imitative (taqlidi) schools of thought also greatly prolonged these internal conflicts.
To the extent that even the Ka'bah was divided into four sections, and these disputes persist to this day.
May Allah grant the Ummah sound understanding—Ameen, ya Rabb al-'Alameen.

Hadith Commentary:
The purpose of the statements of the Messenger of Allah (sallallahu alayhi wa sallam) was that fighting, quarreling, and warfare are not the way of Muslims; this is the method of the disbelievers. Muslims should completely abstain from this, but Muslims very quickly forgot this message.

The civil wars that occurred in the early generations and the unjust shedding of Muslim blood are extremely regrettable and painful for Muslims until the Day of Judgment, even though, during times of tribulation, seclusion was a means of safety, as was the stance adopted by Abdullah ibn Umar (radi Allahu anhu), Abu Bakrah (radi Allahu anhu), and other Companions (radi Allahu anhum ajma'in), as mentioned in the following hadith:

Abu Bakrah (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“In the coming times, tribulations will occur; in them, the one who remains seated will be better than the one who stands, and the one who stands will be better than the one who walks, and the one who walks will be better than the one who runs. In such circumstances, if someone has camels, he should busy himself with their care, and if someone has goats, he should take refuge in their pen. If someone has land, he should go there.”

A man asked:
“If someone has neither camels, goats, nor land, what should he do?” The Prophet (sallallahu alayhi wa sallam) said:
“He should strike his sword on a stone and break it, then protect himself from such tribulations.”

A person asked:
“If I am forced and made to stand with a row or a group, and someone kills me with a sword or an arrow, then what?” He (sallallahu alayhi wa sallam) said:
“He has gathered your sin and his own, and he will be cast into Hellfire.”

(Sahih Muslim, Al-Fitan, Hadith: 7250(288))

Explanation:
Before giving advice, the Messenger of Allah (sallallahu alayhi wa sallam) instructed Jarir to make the people silent so that they would listen attentively. This is the very purpose of the chapter: that it is the duty of the student to listen to the teacher’s speech with silence and attention. Jarir (radi Allahu anhu) had embraced Islam before the Farewell Pilgrimage (Hajjat al-Wada‘) in the 10th year of Hijrah. What is meant by “becoming a disbeliever” is acting like the disbelievers, because unjust bloodshed is not the way of a Muslim. But, alas, only a short time later, tribulations and discord began to arise in the Ummah, which continue to this day. The greatest tribulation among the Ummah is the creation of division and dissension in the name of blind following (taqlid) of the Imams. The followers of taqlid verbally declare all four Imams to be upon the truth, yet still quarrel and dispute among themselves as if each of them has a separate religion. Those who avoid rigid taqlid are referred to by names such as “non-muqallid” or “without a school (la madhhab),” and considering it a virtuous deed, they regard their humiliation and insult as a source of reward. «والي الله المشتكيٰ»

The late Iqbal spoke the truth:
«اگر تقلید بودے شیوہ خوب . . . پیغمبر ہم رہ اجداد نہ رفتے»

That is, if the practice of taqlid (blind following) were good, then the Prophet (sallallahu alayhi wa sallam) would have followed the path of his forefathers, but he condemned this approach.

Hadith Commentary:
1.
Imam Bukhari rahimahullah informs us about the manner of acquiring knowledge and the method of memorizing hadith: when the teacher narrates ahadith, one should listen with full attention and concentration so that nothing is missed. He also wishes to convey that it is extremely important for students to show respect and reverence to their teachers.
Similarly, the words of other scholars should also be listened to with complete calmness and attentiveness, because these individuals are the inheritors of the Messenger of Allah sallallahu alayhi wa sallam, the protectors of his Sunnah, and the trustees of the Shari‘ah he brought.
Although in the hadith there is mention of people being silenced for the Messenger of Allah sallallahu alayhi wa sallam, Imam Bukhari rahimahullah, by establishing a chapter heading, has indicated that although the incident mentioned in the hadith pertains to the Messenger of Allah sallallahu alayhi wa sallam, its ruling is general.
From the ahadith, it is also understood that a scholar should wait for the people to become silent; if there is urgency or necessity, he may also silence them.
In any case, it is necessary for the general public to listen to the words of the scholars with full attention and also to remember them.
And this is only possible when the listener pays attention and understands what is being said.
If one is careless while listening, how can it be remembered?
Imam Thawri rahimahullah, while describing the requirements of knowledge, says:
For knowledge, first comes attention, then silence, after that memorization, then acting upon it, and then conveying it to others.
(Fath al-Bari: 1/287)
2.
The Messenger of Allah sallallahu alayhi wa sallam said: "Do not become disbelievers after me." The hadith scholars have explained this in two ways:
(a)
Muslims should live together like brothers.
If Muslims fight among themselves and kill one another, it is as if they have adopted the practice of the disbelievers, because it is the disbelievers who, without reason, kill Muslims.
In this case, kufr (disbelief) will not be in its real sense, but in the sense of a major sin.
(b)
Another meaning could be that after me, you should not change your path and, having become apostates, begin to consider the killing of one another as lawful.
In this case, kufr will be in its real sense, because whoever considers the killing of Muslims lawful for himself is undoubtedly outside the fold of Islam.
Alas, what a pity that those Muslims who were taught the lesson of brotherhood and compassion are today victims of division and discord, and fight among themselves as if each has a different religion.
I never complain about strangers, for what my own acquaintances have done to me is enough.

“I do not find you” means on the Day of Resurrection, because at that time all secrets will be revealed and the deeds of the Ummah will become manifest to the Messenger of Allah (sallallahu alayhi wa sallam), or when you come to me after your death, then your condition should not be like this. Apparently, this statement is addressed to oneself, but in reality, the intent is to make the addressee understand that your condition should not be like this. And Allah knows best.

Benefits and Issues:

➊
To remain silent in order to listen to the words of a venerable personality, and to make those who are speaking remain quiet, is both a requirement of respect and a condition for benefiting from his advice.

➋
Muslims should resolve their mutual differences through understanding and dialogue, not by force of arms.

➌
The mutual unity of Muslims is a great favor from Allah, as He has stated:
﴿وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ﴾ (Aal Imran 3/103)
"Remember the favor of Allah upon you when you were enemies to one another, then He united your hearts, so by His favor you became brothers, and you were on the brink of a pit of Fire, then He saved you from it."

➍
Muslims should adopt those things which create love among themselves, such as:
Greeting each other with salam, standing together in rows during congregational prayer (salah) and keeping the rows straight, etc.
And they should avoid those actions which create discord and enmity, such as:
Insulting someone, oppression, excess, abuse, and backbiting, etc.

➎
Killing and bloodshed is a very grave crime, which does not befit Muslims.