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الفتح الربانی
Fath al-Rabbani
كتاب الفضائلThe Book of Virtues
الْبَابُ الثَّانِي فِي الْاقْتَدَاءِ بِهِمْ وَأَنَّ الْخِلَافَةَ حَقٌّ لَهُمْThe second chapter regarding following them and that the caliphate is their right
Hadith 12546
اُردوEn
عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ”إِنَّ لِي عَلَى قُرَيْشٍ حَقًّا، وَإِنَّ لِقُرَيْشٍ عَلَيْكُمْ حَقًّا، مَا حَكَمُوا فَعَدَلُوا، وَأْتُمِنُوا فَأَدَّوْا، وَاسْتُرْحِمُوا فَرَحِمُوا.“
It is narrated from Sayyiduna Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: Some of my rights are due upon the Quraysh, and some rights of the Quraysh are due upon you, as long as they continue to judge with justice and fairness, as long as when trusts are deposited with them, they fulfill those trusts, and as long as when mercy is sought from them, they show compassion.
Brief Explanation
Benefits: … Imam al-Albani rahimahullah writes: In this type of hadith, there is a refutation of some ancient misguided sects, some authors, and some modern Islamic parties who do not stipulate the condition of being Arab and Qurayshi for the caliph.
It is a very strange matter that a sheikh who claims Salafiyyah wrote a treatise under the name (al-Dawlah al-Islamiyyah), in the beginning of which he listed all the conditions for the caliph except for the condition that he must be Qurayshi. The apparent matter is that these ahadith were not known to him. When I mentioned these ahadith to him, he began to smile, but did not express any willingness to reconsider the subject… In any case, it is necessary for every author that, when writing on any subject, he should keep the truth in mind and not give preference to partisan or political bias, nor should he be concerned with agreeing or disagreeing with the majority. And Allah is the Grantor of success. (Sahihah: 1007)
The honor that the Quraysh enjoyed in the era of ignorance (Jahiliyyah) was maintained by Islam after their acceptance of Islam, and they were given precedence over the rest of the Arab tribes in leadership and authority.
Imam Nawawi said: In these and other ahadith related to this subject, there is clear evidence that the caliphate is specific to the Quraysh, and it is not permissible to give this position to anyone else. There was consensus (ijma‘) on this matter during the era of the Companions and those who came after them. If the people of innovation (ahl al-bid‘ah) have opposed this, then the agreement of the Companions is sufficient to refute them. The Prophet sallallahu alayhi wa sallam has clarified that this ruling regarding the caliphate will remain until the end of time, and so far, this has been the case.
However, Mulla Ali al-Qari said: The problem is that in most regions, for two hundred (200) years, non-Qurayshi rulers remained in power. Three answers can be given: The report mentioned in the ahadith can be taken as a command, or the report can be restricted by the following hadith: Sayyiduna Mu‘awiyah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: This (matter of caliphate) will remain among the Quraysh as long as they uphold the religion (its rulings); whoever opposes them, Allah will humiliate him. (Bukhari) When the Qurayshi caliphs violated the sanctities of the religion, they were deprived of the caliphate.
Therefore, the report mentioned in the ahadith will be taken as a command, or “people” (nas) refers to the Arabs.
(Mirqat al-Mafatih: 10/334)
It is narrated from Sayyiduna Abu Hurayrah, he said: ((Al-nasu taba‘un li-Quraysh fi hadha al-sha’n, muslimuhum taba‘un limuslimihim, wa kafiruhum taba‘un likafirihim.)) … People, in this (matter of caliphate), are followers of the Quraysh; the Muslims among them will follow the Muslim Qurayshis, and the disbelievers among them will follow the disbelieving Qurayshis.
(Sahih Bukhari: 6/413, Sahih Muslim: 6/2)
The Quraysh have always been followed, and others have been their followers; when they were disbelievers, people followed them in disbelief, as was the general view of the Arabs regarding the Prophet sallallahu alayhi wa sallam, that they would see what his tribe, the Quraysh, would do. When they became Muslim at the conquest of Makkah, the Arab tribes began to accept Islam in groups, following their example.
It is a very strange matter that a sheikh who claims Salafiyyah wrote a treatise under the name (al-Dawlah al-Islamiyyah), in the beginning of which he listed all the conditions for the caliph except for the condition that he must be Qurayshi. The apparent matter is that these ahadith were not known to him. When I mentioned these ahadith to him, he began to smile, but did not express any willingness to reconsider the subject… In any case, it is necessary for every author that, when writing on any subject, he should keep the truth in mind and not give preference to partisan or political bias, nor should he be concerned with agreeing or disagreeing with the majority. And Allah is the Grantor of success. (Sahihah: 1007)
The honor that the Quraysh enjoyed in the era of ignorance (Jahiliyyah) was maintained by Islam after their acceptance of Islam, and they were given precedence over the rest of the Arab tribes in leadership and authority.
Imam Nawawi said: In these and other ahadith related to this subject, there is clear evidence that the caliphate is specific to the Quraysh, and it is not permissible to give this position to anyone else. There was consensus (ijma‘) on this matter during the era of the Companions and those who came after them. If the people of innovation (ahl al-bid‘ah) have opposed this, then the agreement of the Companions is sufficient to refute them. The Prophet sallallahu alayhi wa sallam has clarified that this ruling regarding the caliphate will remain until the end of time, and so far, this has been the case.
However, Mulla Ali al-Qari said: The problem is that in most regions, for two hundred (200) years, non-Qurayshi rulers remained in power. Three answers can be given: The report mentioned in the ahadith can be taken as a command, or the report can be restricted by the following hadith: Sayyiduna Mu‘awiyah radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: This (matter of caliphate) will remain among the Quraysh as long as they uphold the religion (its rulings); whoever opposes them, Allah will humiliate him. (Bukhari) When the Qurayshi caliphs violated the sanctities of the religion, they were deprived of the caliphate.
Therefore, the report mentioned in the ahadith will be taken as a command, or “people” (nas) refers to the Arabs.
(Mirqat al-Mafatih: 10/334)
It is narrated from Sayyiduna Abu Hurayrah, he said: ((Al-nasu taba‘un li-Quraysh fi hadha al-sha’n, muslimuhum taba‘un limuslimihim, wa kafiruhum taba‘un likafirihim.)) … People, in this (matter of caliphate), are followers of the Quraysh; the Muslims among them will follow the Muslim Qurayshis, and the disbelievers among them will follow the disbelieving Qurayshis.
(Sahih Bukhari: 6/413, Sahih Muslim: 6/2)
The Quraysh have always been followed, and others have been their followers; when they were disbelievers, people followed them in disbelief, as was the general view of the Arabs regarding the Prophet sallallahu alayhi wa sallam, that they would see what his tribe, the Quraysh, would do. When they became Muslim at the conquest of Makkah, the Arab tribes began to accept Islam in groups, following their example.
