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سنن ابي داود
Abu Dawud
كتاب الخراج والفيء والإمارةTribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai Wal-Imarah)
باب فِي الْخَلِيفَةِ يَسْتَخْلِفُChapter: Regarding The Appointment Of The Khalifah.
Hadith 2939
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ دَاوُدَ بْنِ سُفْيَانَ ، وَسَلَمَةُ ، قَالَا : حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا مَعْمَرٌ ، عَنْ الزُّهْرِيِّ ، عَنْ سَالِمٍ ، عَنْ ابْنِ عُمَرَ ، قَالَ : قَالَ عُمَرُ : إِنِّي إِنْ لَا أَسْتَخْلِفْ فَإِنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَسْتَخْلِفْ وَإِنْ أَسْتَخْلِفْ فَإِنَّ أَبَا بَكْرٍ قَدِ اسْتَخْلَفَ ، قَالَ : فَوَاللَّهِ مَا هُوَ إِلَّا أَنْ ذَكَرَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبَا بَكْرٍ ، فَعَلِمْتُ أَنَّهُ لَا يَعْدِلُ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحَدًا وَأَنَّهُ غَيْرُ مُسْتَخْلِفٍ .
Narrated Ibn Umar: Umar said: I shall not appoint a successor, for the Messenger of Allah ﷺ did not appoint a successor. If I appoint a successor (I can do so), for Abu Bakr had appointed a successor. He Ibn Umar) said: I swear by Allah, he did not mention (anyone) but the Messenger of Allah ﷺ and Abu Bakr. So I learnt he would not equate anyone with the Messenger of Allah ﷺ, for he did not appoint any successor.
Related hadith on this topic
Brief Explanation
1؎: The statement of Umar radi Allahu anhu: "Because the Messenger of Allah sallallahu alayhi wa sallam did not appoint anyone as a successor," means that the Messenger of Allah sallallahu alayhi wa sallam did not mention the name of any specific person as the caliph after him. Rather, he only provided guidance by saying «الأئمة من قريش». Accordingly, Umar radi Allahu anhu also adopted this Prophetic practice and, for the caliph to succeed him, announced the names of six eminent Companions from among the senior Sahabah, and said that whichever of them the Companions agree upon, he will be their caliph after me. Thus, all of them agreed upon Uthman radi Allahu anhu.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Undoubtedly, among the children of Adam, there is no one equal to or on par with the Messenger of Allah (sallallahu alayhi wa sallam).
And Umar (radi Allahu anhu) appointed six eminent Companions (radi Allahu anhum ajma'in),
that one of them should be made the Caliph.
And they were:
Uthman (radi Allahu anhu),
Ali (radi Allahu anhu),
Talhah (radi Allahu anhu),
Zubair (radi Allahu anhu),
Abdur Rahman ibn Awf (radi Allahu anhu),
and Sa'd (radi Allahu anhu). And Umar (radi Allahu anhu) later further clarified
why he did not nominate anyone after him. When people said, "Appoint your successor,"
he (sallallahu alayhi wa sallam) replied,
"I do not consider anyone more deserving of this task than those people
with whom the Messenger of Allah (sallallahu alayhi wa sallam) was pleased when he departed."
Then, to decide the leadership, he listed the names of these individuals:
Ali (radi Allahu anhu),
Uthman (radi Allahu anhu),
Zubair (radi Allahu anhu),
Talhah (radi Allahu anhu),
Sa'd (radi Allahu anhu),
and Abdur Rahman ibn Awf (radi Allahu anhu).
And he also said that Abdullah ibn Umar (radi Allahu anhu) would be with them,
but he could not be appointed to the position of leadership.
(Sahih al-Bukhari, Book of the Virtues of the Companions, Chapter: The Story of the Allegiance, Hadith: 3700) On this occasion, a person said, "Appoint Abdullah ibn Umar (radi Allahu anhu) as your successor."
Umar (radi Allahu anhu) replied, "By Allah, your intention in this is not for Allah's pleasure." In another authentic narration, he replied to him, "May Allah destroy you! You did not say this for Allah's pleasure.
Should I appoint as Caliph a man who cannot even divorce his wife properly?" He was aware that the council would nominate either Uthman (radi Allahu anhu) or Ali (radi Allahu anhu).
Therefore, he called both of them and gave them advice, then called Suhayb (radi Allahu anhu) and said,
"You should lead the people in prayer for three days,
and these people should gather in their house.
When all agree upon one person,
then whoever opposes, kill him."
Upon hearing this, these individuals went outside.
Then he said,
"If these people appoint Ajlah (Ali radi Allahu anhu) as the leader, he will guide them on the straight path."
His son said,
"Why do you not nominate him (Ali radi Allahu anhu)?" (Because, as mentioned above, people had offered to entrust this matter to Umar radi Allahu anhu just as it had been entrusted to Abu Bakr radi Allahu anhu.) He replied, "I do not wish to bear this burden in my life nor after my death." (Fath al-Bari, Book of the Virtues of the Companions, Chapter: The Story of the Allegiance: 7/87) Hafiz Ibn Hajar states,
that Ibn Sa'd (rahimahullah) narrated with an authentic chain,
that when these people (the commission he had formed)
came to him, he turned to them and said, "I have observed the people's affairs,
and there is no disagreement among them; if any disagreement can occur, it will be among you.
This matter is now entrusted to you."
(Talhah radi Allahu anhu was outside Madinah with his livestock.)
After this, he said, "When your people will not appoint anyone as leader except three persons: Abdur Rahman ibn Awf (radi Allahu anhu),
Uthman (radi Allahu anhu), and Ali (radi Allahu anhu),
then whoever among you becomes the leader should not place his relatives over the necks of the people.
Rise and consult."
Then Umar (radi Allahu anhu) said,
"Wait for now.
If my time comes, then for three days Suhayb (radi Allahu anhu) should lead the prayer.
And whoever among you seizes leadership without the consultation of the Muslims, strike his neck."
(Fath al-Bari, previous reference) The conclusions that emerge from this entire incident are as follows:
➊
Umar (radi Allahu anhu) acted upon the method of the Messenger of Allah (sallallahu alayhi wa sallam).
And instead of exercising the right to nominate a successor himself or accepting a nomination from the people, he showed the way of appointing a leader entirely through a free council (shura).
➋
The commission he proposed for the council
consisted of those individuals
whose character was such that the Messenger of Allah (sallallahu alayhi wa sallam) was pleased with them.
➌
These were such people that the entire Ummah agreed upon their unanimous decision,
and their disagreement could cause division in the Ummah.
That is, they were the most trusted representatives of the entire Ummah.
➍
He also eliminated the possibility of his son being given the caliphate.
➎
He became very angry with the one who advised him to appoint his son as successor,
prayed for his destruction by Allah's wrath,
and considered this a cause of Allah's displeasure.
➏
He had an accurate understanding of the people's choice.
Therefore, after Uthman (radi Allahu anhu), Ali (radi Allahu anhu), and later Abdur Rahman ibn Awf (radi Allahu anhu) were appointed to leadership, he gave necessary advice regarding the management of affairs,
and that was: just as I have kept my son away from the caliphate,
similarly, do not include relatives in the management of caliphal affairs.
➐
He also clarified that a major cause of division in the Ummah is disagreement among the leadership.
In other words, he held these leaders responsible for unity and discord.
➑
He gave this commission ample time for consultation with a broader circle,
and said, "Go and consult immediately."
He clearly reminded the commission of the procedure for appointing a leader.
➒
He also gave clear instructions that once the trusted representatives make a decision,
anyone who spreads discord will be considered a rebel,
and his punishment will be death.
➓
He also clarified that whoever seizes power without the consultation of the people is also a rebel,
and his punishment is also death.
Undoubtedly, among the children of Adam, there is no one equal to or on par with the Messenger of Allah (sallallahu alayhi wa sallam).
And Umar (radi Allahu anhu) appointed six eminent Companions (radi Allahu anhum ajma'in),
that one of them should be made the Caliph.
And they were:
Uthman (radi Allahu anhu),
Ali (radi Allahu anhu),
Talhah (radi Allahu anhu),
Zubair (radi Allahu anhu),
Abdur Rahman ibn Awf (radi Allahu anhu),
and Sa'd (radi Allahu anhu). And Umar (radi Allahu anhu) later further clarified
why he did not nominate anyone after him. When people said, "Appoint your successor,"
he (sallallahu alayhi wa sallam) replied,
"I do not consider anyone more deserving of this task than those people
with whom the Messenger of Allah (sallallahu alayhi wa sallam) was pleased when he departed."
Then, to decide the leadership, he listed the names of these individuals:
Ali (radi Allahu anhu),
Uthman (radi Allahu anhu),
Zubair (radi Allahu anhu),
Talhah (radi Allahu anhu),
Sa'd (radi Allahu anhu),
and Abdur Rahman ibn Awf (radi Allahu anhu).
And he also said that Abdullah ibn Umar (radi Allahu anhu) would be with them,
but he could not be appointed to the position of leadership.
(Sahih al-Bukhari, Book of the Virtues of the Companions, Chapter: The Story of the Allegiance, Hadith: 3700) On this occasion, a person said, "Appoint Abdullah ibn Umar (radi Allahu anhu) as your successor."
Umar (radi Allahu anhu) replied, "By Allah, your intention in this is not for Allah's pleasure." In another authentic narration, he replied to him, "May Allah destroy you! You did not say this for Allah's pleasure.
Should I appoint as Caliph a man who cannot even divorce his wife properly?" He was aware that the council would nominate either Uthman (radi Allahu anhu) or Ali (radi Allahu anhu).
Therefore, he called both of them and gave them advice, then called Suhayb (radi Allahu anhu) and said,
"You should lead the people in prayer for three days,
and these people should gather in their house.
When all agree upon one person,
then whoever opposes, kill him."
Upon hearing this, these individuals went outside.
Then he said,
"If these people appoint Ajlah (Ali radi Allahu anhu) as the leader, he will guide them on the straight path."
His son said,
"Why do you not nominate him (Ali radi Allahu anhu)?" (Because, as mentioned above, people had offered to entrust this matter to Umar radi Allahu anhu just as it had been entrusted to Abu Bakr radi Allahu anhu.) He replied, "I do not wish to bear this burden in my life nor after my death." (Fath al-Bari, Book of the Virtues of the Companions, Chapter: The Story of the Allegiance: 7/87) Hafiz Ibn Hajar states,
that Ibn Sa'd (rahimahullah) narrated with an authentic chain,
that when these people (the commission he had formed)
came to him, he turned to them and said, "I have observed the people's affairs,
and there is no disagreement among them; if any disagreement can occur, it will be among you.
This matter is now entrusted to you."
(Talhah radi Allahu anhu was outside Madinah with his livestock.)
After this, he said, "When your people will not appoint anyone as leader except three persons: Abdur Rahman ibn Awf (radi Allahu anhu),
Uthman (radi Allahu anhu), and Ali (radi Allahu anhu),
then whoever among you becomes the leader should not place his relatives over the necks of the people.
Rise and consult."
Then Umar (radi Allahu anhu) said,
"Wait for now.
If my time comes, then for three days Suhayb (radi Allahu anhu) should lead the prayer.
And whoever among you seizes leadership without the consultation of the Muslims, strike his neck."
(Fath al-Bari, previous reference) The conclusions that emerge from this entire incident are as follows:
➊
Umar (radi Allahu anhu) acted upon the method of the Messenger of Allah (sallallahu alayhi wa sallam).
And instead of exercising the right to nominate a successor himself or accepting a nomination from the people, he showed the way of appointing a leader entirely through a free council (shura).
➋
The commission he proposed for the council
consisted of those individuals
whose character was such that the Messenger of Allah (sallallahu alayhi wa sallam) was pleased with them.
➌
These were such people that the entire Ummah agreed upon their unanimous decision,
and their disagreement could cause division in the Ummah.
That is, they were the most trusted representatives of the entire Ummah.
➍
He also eliminated the possibility of his son being given the caliphate.
➎
He became very angry with the one who advised him to appoint his son as successor,
prayed for his destruction by Allah's wrath,
and considered this a cause of Allah's displeasure.
➏
He had an accurate understanding of the people's choice.
Therefore, after Uthman (radi Allahu anhu), Ali (radi Allahu anhu), and later Abdur Rahman ibn Awf (radi Allahu anhu) were appointed to leadership, he gave necessary advice regarding the management of affairs,
and that was: just as I have kept my son away from the caliphate,
similarly, do not include relatives in the management of caliphal affairs.
➐
He also clarified that a major cause of division in the Ummah is disagreement among the leadership.
In other words, he held these leaders responsible for unity and discord.
➑
He gave this commission ample time for consultation with a broader circle,
and said, "Go and consult immediately."
He clearly reminded the commission of the procedure for appointing a leader.
➒
He also gave clear instructions that once the trusted representatives make a decision,
anyone who spreads discord will be considered a rebel,
and his punishment will be death.
➓
He also clarified that whoever seizes power without the consultation of the people is also a rebel,
and his punishment is also death.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2939
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: The life of homes is through the remembrance of Allah, and the most important and greatest means of remembering Allah is prayer (salah). Therefore, the house whose inhabitants are those who perform prayer, and who establish prayer within the home, their house will be alive, and they themselves will also be alive.
But those whose household members do not perform prayer—their house is dead, and spiritually and morally, its inhabitants are also dead.
Life is attained through faith (iman), and prayer is the sign and identification of faith.
But those whose household members do not perform prayer—their house is dead, and spiritually and morally, its inhabitants are also dead.
Life is attained through faith (iman), and prayer is the sign and identification of faith.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1823
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, if I appoint someone for the caliphate, then this can be in imitation of my predecessor; and if I do not appoint anyone, then this is in imitation of the Messenger of Allah (sallallahu alayhi wa sallam), for he (sallallahu alayhi wa sallam) did not appoint anyone as his successor.
2:
This incident is mentioned at the beginning of the Book of Leadership (Kitab al-Imarah) in Sahih Muslim.
1:
That is, if I appoint someone for the caliphate, then this can be in imitation of my predecessor; and if I do not appoint anyone, then this is in imitation of the Messenger of Allah (sallallahu alayhi wa sallam), for he (sallallahu alayhi wa sallam) did not appoint anyone as his successor.
2:
This incident is mentioned at the beginning of the Book of Leadership (Kitab al-Imarah) in Sahih Muslim.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2225
