صحيح مسلم
Muslim
كتاب الإمارةThe Book on Government
باب الاِسْتِخْلاَفِ وَتَرْكِهِ:Chapter: Appointing a successor or not doing so
حَدَّثَنَا أَبُو كُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَاءِ ، حَدَّثَنَا أَبُو أُسَامَةَ ، عَنْ هِشَامِ بْنِ عُرْوَةَ ، عَنْ أَبِيهِ ، عَنْ ابْنِ عُمَرَ ، قَالَ : " حَضَرْتُ أَبِي حِينَ أُصِيبَ ، فَأَثْنَوْا عَلَيْهِ ، وَقَالُوا : جَزَاكَ اللَّهُ خَيْرًا ، فَقَالَ : رَاغِبٌ وَرَاهِبٌ ، قَالُوا : اسْتَخْلِفْ ، فَقَالَ : أَتَحَمَّلُ أَمْرَكُمْ حَيًّا وَمَيِّتًا ، لَوَدِدْتُ أَنَّ حَظِّي مِنْهَا الْكَفَافُ لَا عَلَيَّ ، وَلَا لِي فَإِنْ أَسْتَخْلِفْ ، فَقَدِ اسْتَخْلَفَ مَنْ هُوَ خَيْرٌ مِنِّي يَعْنِي أَبَا بَكْرٍ ، وَإِنْ أَتْرُكْكُمْ ، فَقَدْ تَرَكَكُمْ مَنْ هُوَ خَيْرٌ مِنِّي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : عَبْدُ اللَّهِ فَعَرَفْتُ أَنَّهُ حِينَ ذَكَرَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَيْرُ مُسْتَخْلِفٍ " .
It has been narrated on the authority of 'Abdullah bin 'Umar who said: I was present with my father when he was wounded. People praised him and said: May God give you a noble recompense! He said: I am hopeful (of God's mercy) as well as afraid (of His wrath) People said: Appoint anyone as your successor. He said: Should I carry the burden of conducting your affairs in my life as well as in my death? (So far as Caliphate is concerned) I wish I could acquit myself (before the Almighty) in a way that there is neither anything to my credit nor anything to my discredit. If I would appoint my successor, (I would because) one better than me did so. (He meant Abu Bakr.) If I would leave You alone, (I would do so because) one better than me, i. e. the Messenger of Allah (ﷺ) , did so. 'Abdullah says: When he mentioned the Messenger of Allah (ﷺ) I understood that he would not appoint anyone as Caliph.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
RAGHIB WA RAHIB:
There is a difference of opinion in its explanation.
According to some, its meaning is:
I am not desirous of praise;
rather, I am hopeful and desirous of Allah’s mercies and His blessings in the Hereafter, and I am trembling from His punishment. And according to others,
people are praising me
either to attain closeness to me or out of fear of me,
or among them, some desire the caliphate and some are afraid of it.
If I appoint the desirous one as caliph, then he will be deprived of Allah’s success and assistance, and if I appoint the one who is afraid,
then perhaps
he will not be able to fulfill this responsibility.
(2)
ATAHAMMALU AMRAKUM HAYYAN WA MAYYITAN:
I have borne the responsibility of the caliphate during my life,
so should I, at the time of death, by appointing a caliph,
again take up this responsibility,
such that I will be questioned about the caliph,
as to what kind of person I appointed as caliph.
Benefits and Issues:
The opinion that Umar radi Allahu anhu expressed regarding the successor,
from it we learn that
the caliph, in view of circumstances and conditions,
if he appoints his own successor,
on the condition that he is not from his own family,
then he is not bound to consult the people of authority and decision (ahl al-hall wa’l-‘aqd) for this,
although, according to the people of Basra,
the ahl al-hall wa’l-‘aqd
are not bound to accept his appointment,
and if they do not consider it appropriate,
they can refuse to pledge allegiance to him. And the current circumstances and conditions also demand
that this matter be left to the ahl al-hall wa’l-‘aqd.
That is why Umar radi Allahu anhu entrusted the appointment of the caliph
(instead of choosing himself)
to a committee of the ahl al-hall wa’l-‘aqd,
but in today’s flood of irreligion, even this is no longer possible,
because nowadays there is dominance of infidel politics,
according to which power is a tug of war
and a game of wealth and riches.
Vocabulary of the Hadith:
(1)
RAGHIB WA RAHIB:
There is a difference of opinion in its explanation.
According to some, its meaning is:
I am not desirous of praise;
rather, I am hopeful and desirous of Allah’s mercies and His blessings in the Hereafter, and I am trembling from His punishment. And according to others,
people are praising me
either to attain closeness to me or out of fear of me,
or among them, some desire the caliphate and some are afraid of it.
If I appoint the desirous one as caliph, then he will be deprived of Allah’s success and assistance, and if I appoint the one who is afraid,
then perhaps
he will not be able to fulfill this responsibility.
(2)
ATAHAMMALU AMRAKUM HAYYAN WA MAYYITAN:
I have borne the responsibility of the caliphate during my life,
so should I, at the time of death, by appointing a caliph,
again take up this responsibility,
such that I will be questioned about the caliph,
as to what kind of person I appointed as caliph.
Benefits and Issues:
The opinion that Umar radi Allahu anhu expressed regarding the successor,
from it we learn that
the caliph, in view of circumstances and conditions,
if he appoints his own successor,
on the condition that he is not from his own family,
then he is not bound to consult the people of authority and decision (ahl al-hall wa’l-‘aqd) for this,
although, according to the people of Basra,
the ahl al-hall wa’l-‘aqd
are not bound to accept his appointment,
and if they do not consider it appropriate,
they can refuse to pledge allegiance to him. And the current circumstances and conditions also demand
that this matter be left to the ahl al-hall wa’l-‘aqd.
That is why Umar radi Allahu anhu entrusted the appointment of the caliph
(instead of choosing himself)
to a committee of the ahl al-hall wa’l-‘aqd,
but in today’s flood of irreligion, even this is no longer possible,
because nowadays there is dominance of infidel politics,
according to which power is a tug of war
and a game of wealth and riches.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4713
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
This hadith establishes that the Messenger of Allah (sallallahu alayhi wa sallam) did not appoint anyone as his successor.
The situation regarding the caliphate of Abu Bakr (radi Allahu anhu), which will be discussed among his virtues, is evidence that he (sallallahu alayhi wa sallam) left this matter to the discretion of the Ummah.
Therefore, the people of authority and decision (ahl al-hall wa’l-‘aqd) in the Ummah may, according to their circumstances and conditions, adopt any method for this purpose.
It is not obligatory to adhere to any single method.
And for this reason, the jurists (fuqaha) of the Ummah have not specified any particular method for it, nor was there adherence to a single method during the best generations (khayr al-quroon).
This hadith establishes that the Messenger of Allah (sallallahu alayhi wa sallam) did not appoint anyone as his successor.
The situation regarding the caliphate of Abu Bakr (radi Allahu anhu), which will be discussed among his virtues, is evidence that he (sallallahu alayhi wa sallam) left this matter to the discretion of the Ummah.
Therefore, the people of authority and decision (ahl al-hall wa’l-‘aqd) in the Ummah may, according to their circumstances and conditions, adopt any method for this purpose.
It is not obligatory to adhere to any single method.
And for this reason, the jurists (fuqaha) of the Ummah have not specified any particular method for it, nor was there adherence to a single method during the best generations (khayr al-quroon).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4714
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
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
