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الادب المفرد
Adab al-Mufrad
كتاب مواليBook of Clients (Mawali)
بَابُ مَوْلَى الْقَوْمِ مِنْ أَنْفُسِهِمْChapter: The Freed Slave is from the People
Hadith 75
اُردوEn
حَدَّثَنَا عَمْرُو بْنُ خَالِدٍ، قَالَ: حَدَّثَنَا زُهَيْرٌ، قَالَ: حَدَّثَنَا عَبْدُ اللهِ بْنُ عُثْمَانَ قَالَ: أَخْبَرَنِي إِسْمَاعِيلُ بْنُ عُبَيْدٍ، عَنْ أَبِيهِ عُبَيْدٍ، عَنْ رِفَاعَةَ بْنِ رَافِعٍ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِعُمَرَ رَضِيَ اللَّهُ عَنْهُ: ”اجْمَعْ لِي قَوْمَكَ“، فَجَمَعَهُمْ، فَلَمَّا حَضَرُوا بَابَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَيْهِ عُمَرُ فَقَالَ: قَدْ جَمَعْتُ لَكَ قَوْمِي، فَسَمِعَ ذَلِكَ الأَنْصَارُ فَقَالُوا: قَدْ نَزَلَ فِي قُرَيْشٍ الْوَحْيُ، فَجَاءَ الْمُسْتَمِعُ وَالنَّاظِرُ مَا يُقَالُ لَهُمْ، فَخَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَامَ بَيْنَ أَظْهُرِهِمْ فَقَالَ: ”هَلْ فِيكُمْ مِنْ غَيْرِكُمْ؟“ قَالُوا: نَعَمْ، فِينَا حَلِيفُنَا وَابْنُ أُخْتِنَا وَمَوَالِينَا، قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ”حَلِيفُنَا مِنَّا، وَابْنُ أُخْتِنَا مِنَّا، وَمَوَالِينَا مِنَّا، وَأَنْتُمْ تَسْمَعُونَ: إِنَّ أَوْلِيَائِي مِنْكُمُ الْمُتَّقُونَ، فَإِنْ كُنْتُمْ أُولَئِكَ فَذَاكَ، وَإِلاَّ فَانْظُرُوا، لاَ يَأْتِي النَّاسُ بِالأَعْمَالِ يَوْمَ الْقِيَامَةِ، وَتَأْتُونَ بِالأَثْقَالِ، فَيُعْرَضَ عَنْكُمْ“، ثُمَّ نَادَى فَقَالَ: ”يَا أَيُّهَا النَّاسُ“، وَرَفَعَ يَدَيْهِ يَضَعَهُمَا عَلَى رُءُوسِ قُرَيْشٍ، ”أَيُّهَا النَّاسُ، إِنَّ قُرَيْشًا أَهْلُ أَمَانَةٍ، مَنْ بَغَى بِهِمْ، قَالَ زُهَيْرٌ: أَظُنُّهُ قَالَ: الْعَوَاثِرَ، كَبَّهُ اللَّهُ لِمِنْخِرَيْهِ“، يَقُولُ ذَلِكَ ثَلاَثَ مَرَّاتٍ.
It is narrated from Sayyiduna Rifa’ah bin Rafi’ (may Allah be pleased with him) that the Noble Prophet (peace and blessings of Allah be upon him) ordered Sayyiduna ‘Umar (may Allah be pleased with him): “Gather your people (the Quraysh).” So he gathered them. When they had gathered outside the door of the Prophet (peace be upon him), Sayyiduna ‘Umar (may Allah be pleased with him) went to him and said: I have gathered my people for you. When the Ansar heard of this gathering, they said: It seems that some (special) revelation has been sent down regarding the Quraysh, so those among them who wished to listen and see also gathered to find out what would be said to them. The Prophet (peace be upon him) came out (of the house) and stood before them, then said: “Is there anyone among you besides the Quraysh?” They said: Yes! Among us are our allies, our nephews, and our freed slaves. The Prophet (peace be upon him) said: “Our allies are from us, our nephews are from us, and our freed slaves are from us. And listen! Surely, my friends among you are those who are God-fearing, so if you are God-fearing, very good; otherwise, beware (lest) on the Day of Resurrection people come with their deeds and you come with the burden (of sins), and you are turned away.” Then the Prophet (peace be upon him) said: “O people!” ...... and he placed his hands on the heads of the Quraysh. “O people! Surely the Quraysh are people of trustworthiness; whoever wrongs them, Allah will throw him down on his face (into Hell).” The Prophet (peace be upon him) said this three times.
Explanation & Benefits
Shaykh Maulana Usman Muneeb
Benefits and Issues:
➊ The plural of "mawla" is "mawali," and by this is meant a freed slave. The Messenger of Allah (sallallahu alayhi wa sallam) clarified that a freed person may attribute himself to those who set him free. This also encourages that one should treat a freed person with kindness just as one does with other relatives. From this, it is also evident that the aforementioned narration from Ibn Umar (radi Allahu anhuma) is weak.
➋ In this narration, an ally (halif) of a tribe is also considered a member of that tribe. By "halif" is meant one with whom there is a mutual agreement of cooperation, that they will support each other in all matters. In the pre-Islamic era (Jahiliyyah), people would make agreements to help and support each other in both lawful and unlawful matters. However, in Islam, it is only permissible to make agreements of support and assistance in good, truth, and what is correct.
➌ In the era of Jahiliyyah, and even today, there exists the notion that nephews (sister’s sons) and even grandchildren (daughter’s children) are not considered part of the family lineage. Islam has refuted this mentality and taught that nephews are among the closest relatives and are counted as part of a person’s family. Therefore, one should maintain ties of kinship with them and be mindful of their rights.
➍ In addition to the virtue of Quraysh, this also serves as a warning that mere kinship with the Prophet (sallallahu alayhi wa sallam) is not a means of salvation; rather, the real criterion is righteous deeds and piety (taqwa). The true friends of the Prophet (sallallahu alayhi wa sallam) are also the pious, as he himself clarified. He made this clarification so that no one would rely solely on kinship and neglect righteous deeds. This is a point of reflection for those who claim to be from the family of the Messenger (sallallahu alayhi wa sallam) yet do not even approach righteous deeds, but rather commit every evil. Mere attribution as a Sayyid does not confer virtue unless one’s deeds are good.
➎ This hadith also implicitly states that after the Messenger of Allah (sallallahu alayhi wa sallam), the Quraysh are the rightful claimants to the caliphate, and whoever disputes this will be disgraced. This is the very point that Sayyiduna Abu Bakr (radi Allahu anhu) explained to the Ansar at the Saqifah of Banu Sa'idah when they expressed a desire to share in the caliphate.
➊ The plural of "mawla" is "mawali," and by this is meant a freed slave. The Messenger of Allah (sallallahu alayhi wa sallam) clarified that a freed person may attribute himself to those who set him free. This also encourages that one should treat a freed person with kindness just as one does with other relatives. From this, it is also evident that the aforementioned narration from Ibn Umar (radi Allahu anhuma) is weak.
➋ In this narration, an ally (halif) of a tribe is also considered a member of that tribe. By "halif" is meant one with whom there is a mutual agreement of cooperation, that they will support each other in all matters. In the pre-Islamic era (Jahiliyyah), people would make agreements to help and support each other in both lawful and unlawful matters. However, in Islam, it is only permissible to make agreements of support and assistance in good, truth, and what is correct.
➌ In the era of Jahiliyyah, and even today, there exists the notion that nephews (sister’s sons) and even grandchildren (daughter’s children) are not considered part of the family lineage. Islam has refuted this mentality and taught that nephews are among the closest relatives and are counted as part of a person’s family. Therefore, one should maintain ties of kinship with them and be mindful of their rights.
➍ In addition to the virtue of Quraysh, this also serves as a warning that mere kinship with the Prophet (sallallahu alayhi wa sallam) is not a means of salvation; rather, the real criterion is righteous deeds and piety (taqwa). The true friends of the Prophet (sallallahu alayhi wa sallam) are also the pious, as he himself clarified. He made this clarification so that no one would rely solely on kinship and neglect righteous deeds. This is a point of reflection for those who claim to be from the family of the Messenger (sallallahu alayhi wa sallam) yet do not even approach righteous deeds, but rather commit every evil. Mere attribution as a Sayyid does not confer virtue unless one’s deeds are good.
➎ This hadith also implicitly states that after the Messenger of Allah (sallallahu alayhi wa sallam), the Quraysh are the rightful claimants to the caliphate, and whoever disputes this will be disgraced. This is the very point that Sayyiduna Abu Bakr (radi Allahu anhu) explained to the Ansar at the Saqifah of Banu Sa'idah when they expressed a desire to share in the caliphate.
Source: Fadlullah al-Ahad: Urdu Commentary on al-Adab al-Mufrad, Page: 75
