অধ্যায় ১১: যদি মুসলমানদের কোনো ঐক্যবদ্ধ জামাত না থাকে তবে করণীয় (হুজাইফাহ রা.-এর হাদিস)

Al-'Ala' ibn 'Abd al-Rahman ibn Ya'qub narrated from his father, from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (ﷺ) said: "How will you be, O 'Abdullah ibn 'Amr, when you remain among the dregs of mankind, whose covenants and trusts have deteriorated, and they differ among themselves and become like this?" and he interlaced his fingers. He said: "What do you command me to do?" He replied: "Hold fast to your close companions, and leave aside the common folk." Ibn Battal remarked: Al-Bukhari hinted at this hadith without formally narrating it, because al-'Ala' did not meet his specific conditions; thus he incorporated its meaning into the hadith of Hudhayfah. I say: It coincides with it in the depletion of trustworthiness, breach of covenants, and the severity of discord, while each narration contains additions absent in the other. A narration similar to Abu Hurayrah's has also reached us from Ibn 'Umar; it was recorded by Hanbal ibn Ishaq in 'Kitab al-Fitan' via 'Asim ibn Muhammad from his brother Waqid, and previously appeared in the chapters on mosques in 'Kitab al-Salah' via Waqid, who is Muhammad ibn Zayd ibn 'Abdullah ibn 'Umar: I heard my father say: 'Abdullah ibn 'Umar said: The Messenger of Allah (ﷺ) said: "O 'Abdullah ibn 'Amr, how will you be when you remain among the dregs of mankind?" Here ends what is recorded in al-Bukhari, and the remainder in Hanbal matches Abu Hurayrah's hadith completely, with the addition: He said: "How do you command me, O Messenger of Allah?" He said: "Adopt what you recognize as good, leave what you deem objectionable, turn to your close associates, and leave aside the common masses." Abu Ya'la also extracted it through this chain. Al-Tabarani recorded it from 'Abdullah ibn 'Amr himself through chains, some of which are authentic, in which they asked: "What should we do, O Messenger of Allah?" He said: "You must adopt what you recognize..." using the plural form throughout. It was also recorded by al-Tabarani and Ibn 'Adi via 'Abd al-Hamid ibn Ja'far ibn al-Hakam, from his father, from 'Ilba' (with kasrah on the 'ayn, sukun on the lam, followed by ba' and madd) as a marfu' narration: "The Hour will not be established except upon the dregs of mankind..." to the end of the hadith. Al-Tabarani also reported from Sahl ibn Sa'd: The Messenger of Allah (ﷺ) came out to us while we were sitting in a gathering wherein were 'Amr ibn al-'As and his two sons, whereupon he mentioned the like thereof and added: "And beware of changing colors (fickleness and hypocrisy) in the religion of Allah."

[7086] His statement: "Muhammad ibn Kathir narrated to us" - this chain previously appeared in 'Kitab al-Riqaq' under the chapter on the lifting of trustworthiness, noting that 'al-jadhr' means the origin or core, with the jeem vocalized with either fat-hah or kasrah. His statement: "Then they learned from the Qur'an, then they learned from the Sunnah" - thus it occurs in this narration with the repetition of 'then' (thumma), which indicates that they used to learn the Qur'an before learning the Sunan. By Sunan is meant whatever they received from the Prophet (ﷺ), whether obligatory or recommended. His statement: "And he narrated to us regarding its removal" - this is the second hadith that Hudhayfah mentioned he was awaiting, namely the complete lifting of trustworthiness, to the extent that hardly anyone described as trustworthy would remain. This is not contradicted by what he mentioned at the end of the hadith indicating the rarity of those attributed with trustworthiness, for that was relative to the state of the earliest generations. Those to whom he referred by saying: "I would not transact except with so-and-so and so-and-so" belonged to the latter era that he witnessed, wherein trustworthiness was less compared to the first generation; whereas what he was anticipating is when trustworthiness would be lost from all except a rare few. His statement: "Then its trace remains" - meaning it turns into that condition. The origin of 'zalla' refers to actions performed by day, and was then applied generally to any time; here it is used literally because he mentions the condition occurring after sleep, which typically takes place in the morning. The meaning is that trustworthiness departs until nothing remains of it except the trace described in the hadith. His statement: "Like the trace of a blister/spot (al-wakt)" - with fat-hah on the waw, sukun on the kaf, followed by ta'; its explanation preceded in 'al-Riqaq' that it denotes a black discoloration. Likewise 'al-majl' - with fat-hah on the meem and sukun on the jeem, meaning the calloused blister resulting from manual labor on the hand. His statement: "Then it blistered (fanafita)" - with kasrah on the fa' after an open noon, meaning it became blistered, which is 'al-muntabar' (with noon, ta', then ba'); it is said that a wound or blister swells and fills with fluid. The gist of the report is that he warned of the lifting of trustworthiness, and that the person previously described as trustworthy would be stripped of it until he becomes treacherous after having been faithful. This particularly befalls one who mingles with people of treachery, for he becomes treacherous like them, as a companion emulates his companion. His statement: "A time came upon me..." indicates that the state of trustworthiness began diminishing from that very time. Hudhayfah's death occurred at the beginning of the year thirty-six AH, shortly after