صحيح مسلم
Muslim
كتاب الحجThe Book of Pilgrimage
باب اسْتِحْبَابِ رَمْيِ جَمْرَةِ الْعَقَبَةِ يَوْمَ النَّحْرِ رَاكِبًا وَبَيَانِ قَوْلِهِ صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَسَلَّمَ: «لِتَأْخُذُوا مَنَاسِكَكُمْ»:Chapter: It is recommended to stone Jamrat Al-'Aqabah, on the day of sacrifice, riding, and the prophet saws said: "Learn your rituals (of Hajj) from me"
Hadith 1298
This hadith is listed as number 3138 in Maktaba Shamila
وَحَدَّثَنِي سَلَمَةُ بْنُ شَبِيبٍ ، حَدَّثَنَا الْحَسَنُ بْنُ أَعْيَنَ ، حَدَّثَنَا مَعْقِلٌ ، عَنْ زَيْدِ بْنِ أَبِي أُنَيْسَةَ ، عَنْ يَحْيَى بْنِ حُصَيْنٍ ، عَنْ جَدَّتِهِ أُمِّ الْحُصَيْنِ ، قَالَ : سَمِعْتُهَا تَقُولُ : حَجَجْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَجَّةَ الْوَدَاعِ ، فَرَأَيْتُهُ حِينَ رَمَى جَمْرَةَ الْعَقَبَةِ ، وَانْصَرَفَ وَهُوَ عَلَى رَاحِلَتِهِ ، وَمَعَهُ بِلَالٌ ، وَأُسَامَةُ ، أَحَدُهُمَا يَقُودُ بِهِ رَاحِلَتَهُ ، وَالْآخَرُ رَافِعٌ ثَوْبَهُ عَلَى رَأْسِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَ الشَّمْسِ ، قَالَتْ : فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَوْلًا كَثِيرًا ، ثُمَّ سَمِعْتُهُ يَقُولُ : " إِنْ أُمِّرَ عَلَيْكُمْ عَبْدٌ مُجَدَّعٌ حَسِبْتُهَا قَالَتْ : أَسْوَدُ يَقُودُكُمْ بِكِتَابِ اللَّهِ تَعَالَى ، فَاسْمَعُوا لَهُ وَأَطِيعُوا " .
Umm al-Husain (Allah be pleased with her) reported: I performed Hajj along with Allah's Messenger (ﷺ) on the occasion of the Farewell Pilgrimage and saw him when he flung pebbles at Jamrat al-'Aqabahh and returned while he was riding the camel, and Bilal (RA) and Usama were with him. One of them was leading his camel, while the other was raising his cloth over the head of Allah's Messenger (ﷺ) to protect him from the sun. She (further) said: Allah's Messenger (ﷺ) said so many things, and I heard him saying: If a slave having some limb of his missing and having dark complexion is appointed to govern you according to the Book of Allah the Exalted, listen to him and obey him.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: ➊
It is permissible to use an umbrella to protect oneself from the heat during Hajj, or to sit under a shade.
In the state of ihram, it is not permissible to place cloth or anything similar on the head.
➋
If the supreme authority appoints as the head of a region or department a person who, in worldly terms, does not belong to a high-ranking family or lacks personal prestige and beauty, but acts in accordance with the guidance of the Qur’an and Sunnah, then obedience and compliance to him is obligatory.
It is not permissible to rebel against him.
If his commands and actions are contrary to the religion, then obedience to him will not be observed.
It is permissible to use an umbrella to protect oneself from the heat during Hajj, or to sit under a shade.
In the state of ihram, it is not permissible to place cloth or anything similar on the head.
➋
If the supreme authority appoints as the head of a region or department a person who, in worldly terms, does not belong to a high-ranking family or lacks personal prestige and beauty, but acts in accordance with the guidance of the Qur’an and Sunnah, then obedience and compliance to him is obligatory.
It is not permissible to rebel against him.
If his commands and actions are contrary to the religion, then obedience to him will not be observed.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3138
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
In this hadith, encouragement is being given to obey the leader (amir) and to remain under his authority, and an order is being given to avoid every such action from which there is a fear of the emergence of tribulation (fitnah) and the disruption of the unity of the Muslims.
1:
In this hadith, encouragement is being given to obey the leader (amir) and to remain under his authority, and an order is being given to avoid every such action from which there is a fear of the emergence of tribulation (fitnah) and the disruption of the unity of the Muslims.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1706
Hafiz Muhammad Ameen
(1) Since, generally in society, a slave is considered inferior, the Messenger of Allah (sallallahu alayhi wa sallam) gave an emphatic and exaggerated command that if the leader of the Muslims appoints a slave—and that too an Abyssinian slave, who is usually not attractive or appealing—as a subordinate leader or imam, then obedience and compliance to him is just as obligatory as it is to a free man. In this obedience, there is no difference due to freedom or slavery.
(2) From this blessed hadith, it is also understood that freedom is not a condition for becoming an imam or leader; it is not necessary that only a free person can become an imam or leader. With the permission of his master, a slave can also become an imam or leader. In such a case, the slave is not merely a slave, but also a rightful imam, and therefore, obedience to him will also be obligatory.
(3) This issue is understood: any imam, leader, or leader of the Muslims is only obligatory to obey as long as he gives commands according to the Book and the Sunnah, leads people according to Islamic law, and himself remains bound by the Shariah. However, if any leader wants to enforce obedience merely to his own desires in opposition to the Book and the Sunnah, then in that case, he is absolutely not deserving of obedience, because the Messenger of Allah (sallallahu alayhi wa sallam) said: [لا طاعةَ لِمخلوقٍ في معصيةِ اللَّهِ إنَّما الطّاعةُ في المعروفِ ] (Musnad Ahmad: 1/94)
(4) Furthermore, from this blessed hadith, the concept of unconditional personal imitation (taqlid shakhsi) is completely refuted. Unconditional obedience is the exclusive right of Allah and His Messenger (sallallahu alayhi wa sallam), which cannot be given to anyone else.
(2) From this blessed hadith, it is also understood that freedom is not a condition for becoming an imam or leader; it is not necessary that only a free person can become an imam or leader. With the permission of his master, a slave can also become an imam or leader. In such a case, the slave is not merely a slave, but also a rightful imam, and therefore, obedience to him will also be obligatory.
(3) This issue is understood: any imam, leader, or leader of the Muslims is only obligatory to obey as long as he gives commands according to the Book and the Sunnah, leads people according to Islamic law, and himself remains bound by the Shariah. However, if any leader wants to enforce obedience merely to his own desires in opposition to the Book and the Sunnah, then in that case, he is absolutely not deserving of obedience, because the Messenger of Allah (sallallahu alayhi wa sallam) said: [لا طاعةَ لِمخلوقٍ في معصيةِ اللَّهِ إنَّما الطّاعةُ في المعروفِ ] (Musnad Ahmad: 1/94)
(4) Furthermore, from this blessed hadith, the concept of unconditional personal imitation (taqlid shakhsi) is completely refuted. Unconditional obedience is the exclusive right of Allah and His Messenger (sallallahu alayhi wa sallam), which cannot be given to anyone else.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4197
