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الفتح الربانی
Fath al-Rabbani
كتاب الخلافة والإمارةThe Book of Caliphate and Leadership
الفَضْلُ الْاَوَّلُ فِي كَيْفِيَّةِ بَيْعَةِ النَّبِي ﷺThe First Virtue Regarding How the Prophet ﷺ Took the Pledge of Allegiance
Hadith 12138
اُردوEn
حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ أَخْبَرَنَا خَالِدٌ الْحَذَّاءُ عَنْ أَبِي قِلَابَةَ قَالَ خَالِدٌ أَحْسِبُهُ ذَكَرَهُ عَنْ أَبِي أَسْمَاءَ قَالَ عُبَادَةُ بْنُ الصَّامِتِ أَخَذَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ كَمَا أَخَذَ عَلَى النِّسَاءِ سِتًّا ”أَنْ لَا تُشْرِكُوا بِاللَّهِ شَيْئًا وَلَا تَسْرِقُوا وَلَا تَزْنُوا وَلَا تَقْتُلُوا أَوْلَادَكُمْ وَلَا يَعْضِدْ بَعْضُكُمْ بَعْضًا وَلَا تَعْصُونِي فِي مَعْرُوفٍ فَمَنْ أَصَابَ مِنْكُمْ مِنْهُنَّ حَدًّا فَعُجِّلَ لَهُ عُقُوبَتُهُ فَهُوَ كَفَّارَتُهُ وَإِنْ أُخِّرَ عَنْهُ فَأَمْرُهُ إِلَى اللَّهِ تَعَالَى إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ رَحِمَهُ“
It is narrated from Sayyiduna ‘Ubada bin Samit (may Allah be pleased with him), he says: Just as the Messenger of Allah (peace and blessings be upon him) took the pledge of allegiance from women on six matters, in the same way, he took the pledge from us on these matters: that you will not associate anyone with Allah, you will not steal, you will not commit adultery, you will not kill your children, you will not sever ties with one another, and you will not disobey me in any good deed. Whoever among you commits such an act for which a prescribed punishment is due, if he is punished for that crime in this world, then that punishment will be an expiation for him; and if the punishment is deferred until the Hereafter, then Allah Almighty may punish him or forgive him, as He wills.
Brief Explanation
Benefits: … This is the principle of bay‘ah (pledge of allegiance): that people are taken a pledge from to perform righteous deeds and to abstain from evil deeds. Nowadays, specific personalities have been singled out for bay‘ah, and not only is their bay‘ah considered necessary, but others are also encouraged to do so, and those who are deprived of this type of bay‘ah are subjected to criticism, reproach, and abuse. However, all of this is baseless and without reality.
Imam al-Albani rahimahullah writes: In this blessed hadith is a refutation of the Khawarij, who declare the people of tawhid (monotheism) to be disbelievers due to major sins, and also a refutation of the Mu‘tazilah, who consider punishment to be necessary for a sinful Muslim who dies without repentance. This is because the Prophet sallallahu alayhi wa sallam said that the matter of punishing or not punishing a sinful monotheist is subject to the will of Allah, He may punish if He wills and forgive if He wills. The Prophet sallallahu alayhi wa sallam did not say that Allah will definitely punish.
This is also the meaning of the statement of Allah Ta‘ala: {اِنَّ اللّٰہَ لَایَغْفِرُ اَنْ یُشْرَکَ بِہٖ وَیَغْفِرُ مَا دُوْنَ ذٰلِکَ لِمَنْ یَّشَائُ} (Surah al-Nisa: 48, 116) … Surely Allah does not forgive that partners should be associated with Him, but He forgives whatever is less than that for whomever He wills.
Allah Ta‘ala has made a distinction between shirk (associating partners with Him) and other sins, meaning that shirk is unforgivable, while other sins are subject to His will—He may forgive them or He may hold one accountable for them.
It is necessary that this verse and hadith be applied to the person who dies without repenting from sins, because the one who repents from shirk and other sins during his lifetime and his repentance is accepted, he will be forgiven.
Through this reasoning, I wish to refute those people of the present age who sometimes declare Muslims to be disbelievers due to major sins, and at other times are seen saying that such sins will not be forgiven without repentance, and if a Muslim commits a major sin and dies without repenting, he will definitely be punished.
These people, in opposition to the Book and the Sunnah, have equated shirk and lesser sins in this regard, that punishment is necessary for both. I have, at various times and gatherings, refuted these people with evidence; some, being affected, repented from this belief and joined the ranks of the best Salafi youth. May Allah guide the rest as well. (Sahihah: 2999)
Imam al-Albani rahimahullah writes: In this blessed hadith is a refutation of the Khawarij, who declare the people of tawhid (monotheism) to be disbelievers due to major sins, and also a refutation of the Mu‘tazilah, who consider punishment to be necessary for a sinful Muslim who dies without repentance. This is because the Prophet sallallahu alayhi wa sallam said that the matter of punishing or not punishing a sinful monotheist is subject to the will of Allah, He may punish if He wills and forgive if He wills. The Prophet sallallahu alayhi wa sallam did not say that Allah will definitely punish.
This is also the meaning of the statement of Allah Ta‘ala: {اِنَّ اللّٰہَ لَایَغْفِرُ اَنْ یُشْرَکَ بِہٖ وَیَغْفِرُ مَا دُوْنَ ذٰلِکَ لِمَنْ یَّشَائُ} (Surah al-Nisa: 48, 116) … Surely Allah does not forgive that partners should be associated with Him, but He forgives whatever is less than that for whomever He wills.
Allah Ta‘ala has made a distinction between shirk (associating partners with Him) and other sins, meaning that shirk is unforgivable, while other sins are subject to His will—He may forgive them or He may hold one accountable for them.
It is necessary that this verse and hadith be applied to the person who dies without repenting from sins, because the one who repents from shirk and other sins during his lifetime and his repentance is accepted, he will be forgiven.
Through this reasoning, I wish to refute those people of the present age who sometimes declare Muslims to be disbelievers due to major sins, and at other times are seen saying that such sins will not be forgiven without repentance, and if a Muslim commits a major sin and dies without repenting, he will definitely be punished.
These people, in opposition to the Book and the Sunnah, have equated shirk and lesser sins in this regard, that punishment is necessary for both. I have, at various times and gatherings, refuted these people with evidence; some, being affected, repented from this belief and joined the ranks of the best Salafi youth. May Allah guide the rest as well. (Sahihah: 2999)
