Tirmidhi

Explanation:
1:
One should absolutely not understand from this hadith that it is an evidence for monasticism (rahbaniyyah),
because in some narrations there is also explicit mention of “and he gives zakat (alms)” (),
and if someone lives a monastic life and does not earn any wealth, then from where will he pay zakat?
The scholars have said that the time for going into the mountain passes will be when the world becomes filled with tribulations (fitan).
And perhaps that era is very near.

Hadith Commentary:
When a person lives among people, he inevitably backbites someone, listens to backbiting, becomes angry at someone, or causes harm to someone.
In solitude and seclusion, everyone remains safe from his harm.
From this hadith, the one who considers seclusion and withdrawal superior to mingling with people has taken his evidence.
The majority (jumhur) hold the view that mingling is superior, and the truth is that this varies according to individuals, circumstances, times, and situations.
For the person from whom Muslims receive religious and worldly benefit, and who can bear with patience the evils of people, mingling is superior for him. And for the person who, by mingling, falls into sin and whose company harms others, seclusion is superior for him.
Above, in the hadith “Which person is best?”—in response to this question, whatever the Prophet (sallallahu alayhi wa sallam) said, in reality, such a Muslim will be superior to all other Muslims, because life and wealth are the most beloved things to a person among all worldly possessions, so the one who spends them in the way of Allah will be the greatest. Some have said that by “people” is meant the general body of Muslims; otherwise, are they even superior to the scholars, the truthful (siddiqin), and the mujahidin?
I (Maulana Waheed uz-Zaman, rahimahullah)
say: To debate and discuss with disbelievers, atheists, and opponents of the religion, to answer the objections they raise against Islam, and to publish and have published such books—this too is jihad (wahidi).
In this delicate era, when the general public is turning away from the Qur’an and Hadith, and day by day is falling into the pit of ignorance and misguidance, to publish a noble and pure book like Sahih Bukhari with translation and commentary is nothing less than jihad. And, according to the expansion of my heart, I am ready to say that those gentlemen who participate in this good work and attain the honor of its completion are certainly being recorded in Allah’s register among the mujahidin fi sabilillah with their wealth (raz).

Hadith Commentary:
The mention of the mountain pass is because it is generally deserted by people.

From this hadith, it is understood that remaining apart from people and adopting solitude is superior. However, in another hadith it is stated:

“The believer who mixes with people and is patient over the harm they cause is better than the believer who does not mix with people and does not endure their harm.” (Jami‘ at-Tirmidhi, al-Qiyamah, Hadith: 2507)

The reconciliation between these (apparently conflicting) narrations is that the aforementioned superiority varies according to individuals, circumstances, and times. For those from whom others receive religious and worldly benefits, and who are able to be patient over the harm of people, it is better for them to live among people. But for the person who, by mixing with people, falls into sin, or whose company causes harm to others, then for him, remaining apart is better.

Hadith Commentary:
The narration of Zubaidi has been connected (mawsul) by Imam Muslim, the narration of Sulaiman by Abu Dawud, and the narration of Nu'man by Imam Ahmad.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s intent is that keeping away from the company of evil people is a source of comfort and tranquility, and there are many benefits in this; at the very least, a person remains distant from the harm of people.
Umar radi Allahu anhu used to say that in your life, at times, adopt seclusion (solitude) as well.

(2)
Allamah Khattabi rahimahullah says:
There is much goodness in remaining apart, because a person is protected from backbiting and does not witness such evil which he does not have the courage to remove.
(Fath al-Bari: 11/402)
According to our inclination, when a believing servant’s faith and character are at risk in a corrupt society, then seclusion is better.
And Allah knows best.

Hadith Commentary: Benefits and Issues: This hadith establishes that a person who, along with adhering to the pillars of Islam, participates in jihad with his wealth and his life, and remains ever-ready to sacrifice both, and when such a time comes in which, by mixing with people, one cannot safeguard his religion, then that person will be better who separates himself from everyone for the sake of protecting his religion, and by living among people, does not become a cause of harm or distress to anyone. However, if he neglects the rights of his family and dependents by isolating himself, then such seclusion or withdrawal will not be a cause of virtue for him.

Benefits and Issues:
After jihad, striving (mujahada) holds great virtue.
And the purpose of worship in the mountain pass is that a person should be far removed from ostentation and the desire to be heard.
Or, while fulfilling his responsibilities during jihad, he also engages in worship—this is an explanation that when religion and faith are in danger in society and righteous companionship is not available, then there is no harm in separating oneself from them.

(1) "In the path of Allah" means solely for the sake of attaining the pleasure of Allah Ta'ala. There should be no intention of showing off, seeking fame, or pursuing worldly objectives, nor should it be based on partisanship.

(2) "Mountain valley" refers to specific circumstances; otherwise, in normal conditions, seclusion and separating oneself from the Muslim community are not permissible. Congregational prayer (salah in jama‘ah) and Friday prayer (Jumu‘ah) are obligatory. Visiting the sick and helping the weak are also among the rights of Muslims. All of this is only possible while living within society. A solitary person would be neglectful of all these obligations and rights. How, then, could he be considered superior? However, if there is a strong likelihood and danger of the religion being lost by remaining in society, then seclusion is preferable, but it is not permissible merely on the basis of imagined dangers. The noble Companions (radi Allahu anhum) endured extreme hardships but did not abandon society; rather, they continued striving for its reform. Moreover, propagation (tabligh) is also an obligation, and this is only possible while living within society. Therefore, the aforementioned hadith is specific to extreme circumstances.

(1) “Fi sabilillah” generally refers to jihad; therefore, it is apparent that in this narration, “work” refers to the work of jihad, i.e., he participates in jihad on foot or serves the mujahideen. However, some people interpret “fi sabilillah” as referring to every good deed, so from this perspective, it would become general and include every righteous act. And Allah knows best.

(2) The one from whom advice is sought should give counsel purely out of goodwill.