Explanation of the Book of Fitnahs and Rulings-02a

The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Al-Bukhari (may Allah have mercy on him) said:
Chapter: How to act when there is no congregation
Muhammad ibn al-Muthanna narrated to us, al-Walid ibn Muslim narrated to us, Ibn Jabir narrated to us, and Busr ibn 'Ubayd Allah al-Hadrami narrated to me that he heard Abu Daris al-Khawlani say that he heard Hudhayfah ibn al-Yaman say: .

The Shaykh : This is a great hadith, the hadith of Hudhayfah ibn al-Yaman, the one who was entrusted with the secret that the Prophet (peace and blessings be upon him) revealed to him regarding the names of some of the hypocrites. He was known by that title and it was said of him: "The one entrusted with the secret of the Messenger of Allah (peace and blessings be upon him)." And 'Umar (may Allah be pleased with him) would swear him by Allah, saying: "I swear you by Allah, did the Messenger of Allah (peace and blessings be upon him) name me among those he named from the hypocrites?" This was 'Umar (may Allah be pleased with him), but only a believer fears hypocrisy, and only a hypocrite feels safe from it, as some of the Salaf said. He (may Allah be pleased with him) was a man of prudence. So the people used to ask the Prophet (peace and blessings be upon him) about good so that they could act upon it, but he used to ask him about evil to prepare for it, fearing that that day might overtake him. He made it clear that they were in the pre-Islamic age of ignorance and evil, then Allah bestowed Islam upon them. From this, it is understood that a person may speak about his past in general terms and inform people of where things ended up; there is no harm in saying, "The people were in ignorance, the people were in poverty, the people were in such-and-such," and mentioning matters of evil, then saying, "Until Allah brought knowledge and awakening, and the like." But does he say this specifically, meaning he speaks about himself? He says, "I was an open sinner, I used to flirt with women, I used to drink intoxicants, I was with the foolish, until Allah bestowed upon me and I committed myself to the truth?" We say: This is a matter that requires detail. If a person says it out of boasting and self-admiration, there is no doubt that it is forbidden. But if he says it to speak of the grace of Allah, that is good, for Allah said to His Prophet: meaning by what Allah bestowed upon him. And if he says it to encourage others to follow this path, there is no harm with it; indeed, it may be one of the required matters, because it opens the door for others. Then he (may Allah be pleased with him) said to the Messenger (peace and blessings be upon him): "Is there any evil after that good?" The Prophet (peace and blessings be upon him) said: Then he (may Allah be pleased with him) added, knowing the length of the period, saying: "Is there any good after that evil?" He said: meaning there is good in it, but there is smoke in it, meaning there is something that disturbs its clarity and covers its light. I said: "What is its smoke?" He said: I said: "Is there any evil after that good?" He said: These are pure evil, meaning they did not limit themselves to the corruption of their own souls, but they called others to it, as Allah the Exalted said: Callers at the gates of Hell, come, come, here, here, here; whoever responds to them, they will throw them into it and not spare them. This includes everyone who calls to misguidance and religious innovation according to the innovations they possess, and it includes everyone who calls to fitnah, such as rising against the imams and inciting people to that, and the like. The Muslim community has not suffered except from this, except from religious innovation and rising against the imams. The innovation of the Rafidah corrupted a large part of the community, and the innovation of the Khawarij likewise. Then the innovation developed, as is known among those who deal with this matter. These are callers at the gates of Hell; whoever responds to them, they will throw them into it. But we do not mean that every caller from these people is a disbeliever or a caller to disbelief; rather, according to what he calls to, it may be small or it may be great and major. I said: "O Messenger of Allah, describe them to us." He said: And that has happened, and the great fitnahs and trials have occurred at the hands of people from us, the Arabs, previously and later, and up to this day. We ask Allah for safety and well-being.
He said: "I said: What do you command me to do if that overtakes me?" He said: And in his saying: there is an indication that what the Messenger (peace and blessings be upon him) intended was the fitnahs and rising against the imams, because rising against the imams tears the Muslims apart and destroys their unity. For this reason, he commanded him to stick to the congregation of the Muslims, meaning what they agree upon regarding the rulers, and not to divide the people. Dividing the people has led to many great fitnahs up to this day. The Muslim community now is numerous and strong, but it is torn apart. Every small part of the land has its own ruler. The Muslim community used to possess the east and west of the earth, but now it has become small states, emirates, and sheikhs, torn apart. Indeed, the situation has led to some of them fighting each other and warring against one another, so it has been torn apart. He says:
I said: "What if there is no congregation and no imam?" He said: If they have no congregation and no imam, and they are scattered and torn apart, every tribe having an imam, every group having an imam, he says: Is this ruling absolute, such that if a person does not find a general imam for the Muslims, it is obligatory for him to separate himself? It appears not; rather, that is only obligatory if there is fitnah and fighting between these groups. But if they are torn apart in terms of rule, but they are calm, quiet, and safe, then a person must be with the people, and it is not permissible for him to separate himself unless he fears for himself a specific fear. That is another matter. And on this basis, his saying: is not absolute, but rather when these groups are in conflict and fighting, because with whom will you be? But if the groups are safe, choose what you see is closest to the truth, if you are able to do so. Although at the present time, no one is able to do so; no one can move from his state to another state. And you find some people demanding to remain in this state, being from its people, having what they have and owing what they owe, but what happens to them for matters related to the rulers, which may be from the side of security or otherwise, we do not know. But in any case, if these groups are safe and there is no fighting among them, choose what you see is closest to implementing the Shari'ah of Allah (Mighty and Majestic), if you are able to do so.