سنن نسائي
Nasai
كتاب البيعةThe Book of al-Bay'ah
بَابُ : ذِكْرِ مَا عَلَى مَنْ بَايَعَ الإِمَامَ وَأَعْطَاهُ صَفْقَةَ يَدِهِ وَثَمَرَةَ قَلْبِهِChapter: Mentioning The Obligation Of The Who Gives His Pledge To A Ruler, And Gives The Grasp Of
Hadith 4196
اُردوEn
أَخْبَرَنَا هَنَّادُ بْنُ السَّرِيِّ ، عَنْ أَبِي مُعَاوِيَةَ ، عَنِ الْأَعْمَشِ ، عَنْ زَيْدِ بْنِ وَهْبٍ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ رَبِّ الْكَعْبَةِ ، قَالَ : انْتَهَيْتُ إِلَى عَبْدِ اللَّهِ بْنِ عَمْرٍو وَهُوَ جَالِسٌ فِي ظِلِّ الْكَعْبَةِ , وَالنَّاسُ عَلَيْهِ مُجْتَمِعُونَ ، قَالَ : فَسَمِعْتُهُ ، يَقُولُ : بَيْنَا نَحْنُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ إِذْ نَزَلْنَا مَنْزِلًا ، فَمِنَّا مَنْ يَضْرِبُ خِبَاءَهُ ، وَمِنَّا مَنْ يَنْتَضِلُ ، وَمِنَّا مَنْ هُوَ فِي جَشْرَتِهِ إِذْ نَادَى مُنَادِي النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : الصَّلَاةُ جَامِعَةٌ ، فَاجْتَمَعْنَا ، فَقَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَخَطَبَنَا ، فَقَالَ : " إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلَّا كَانَ حَقًّا عَلَيْهِ ، أَنْ يَدُلَّ أُمَّتَهُ عَلَى مَا يَعْلَمُهُ خَيْرًا لَهُمْ , وَيُنْذِرَهُمْ مَا يَعْلَمُهُ شَرًّا لَهُمْ ، وَإِنَّ أُمَّتَكُمْ هَذِهِ جُعِلَتْ عَافِيَتُهَا فِي أَوَّلِهَا ، وَإِنَّ آخِرَهَا سَيُصِيبُهُمْ بَلَاءٌ وَأُمُورٌ يُنْكِرُونَهَا تَجِيءُ فِتَنٌ ، فَيُدَقِّقُ بَعْضُهَا لِبَعْضٍ فَتَجِيءُ الْفِتْنَةُ ، فَيَقُولُ الْمُؤْمِنُ : هَذِهِ مُهْلِكَتِي ، ثُمَّ تَنْكَشِفُ ، ثُمَّ تَجِيءُ ، فَيَقُولُ : هَذِهِ مُهْلِكَتِي ، ثُمَّ تَنْكَشِفُ ، فَمَنْ أَحَبَّ مِنْكُمْ ، أَنْ يُزَحْزَحَ عَنِ النَّارِ ، وَيُدْخَلَ الْجَنَّةَ ، فَلْتُدْرِكْهُ مَوْتَتُهُ وَهُوَ مُؤْمِنٌ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ، وَلْيَأْتِ إِلَى النَّاسِ مَا يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ ، وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْقَةَ يَدِهِ وَثَمَرَةَ قَلْبِهِ ، فَلْيُطِعْهُ مَا اسْتَطَاعَ ، فَإِنْ جَاءَ أَحَدٌ يُنَازِعُهُ , فَاضْرِبُوا رَقَبَةَ الْآخَرِ " ، فَدَنَوْتُ مِنْهُ ، فَقُلْتُ : سَمِعْتَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ هَذَا ؟ قَالَ : نَعَمْ ، وَذَكَرَ الْحَدِيثَ .
´It was narrated that 'Abdur-Rahman bin 'Abd Rabb Al-Kabah said:` " I came to 'Abdullah bin Amr bin Al-As while he was sitting in the shade of Kabah, and the people were gathered around him, and I heard him say: 'While we were with the Messenger of Allah on a journey, we stopped to camp, and some of us were pitching tents, some were competing in shooting arrows, and some were taking the animals out to race them. Then the caller of the Prophet called out: As-Salatu Jamiah (prayer is about to begin). So we gathered, and the Messenger of Allah stood up and addressed us. He said: There has a never been a prophet before me who was not obliged to tell his nation of what he knew was good for them, and to warn against that he knew was bad for them. With regard to Ummah of yours, soundness (of religious commitment) has been placed in its earlier generations, and the last of them will be afflicted with calamities and things that you dislike. Then there will come tribulations which will make the earlier ones pale into significances, and the believer will say: This will be then end of me, then relief will come. Then (more) tribulations will come and the believer will say: this will be the end of me, then relief will come. Whoever would like to be taken far away from the Fire and admitted to Paradise, let him die believing in Allah and the Last Day, and let him treat people as he would like to be treated. Whoever pledges to a ruler and gives him the grasp of his hand and the sincerity of his heart, the let him obey him as much as he can, and if another comes and challenges him, let them strike the neck of (i.e., kill) the second one."' He said: " I drew near to him and said: 'Did you hear the Messenger of Allah say that? He 'Yes, and quoted the Hadith without interruption (in the chain)
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
(1) The relevance of the hadith to the chapter is as follows: When a person pledges allegiance (bay‘ah) to a rightful leader or imam and offers him all his sincerity and love, it becomes obligatory upon him to fulfill the demands of loyalty to the best of his ability and to fulfill the obedience due to the leader. If another person comes and tries to usurp the caliphate from the first leader, then he must join the first leader in fighting against the second.
(2) This blessed hadith also clarifies the duties that Allah Ta‘ala imposed upon the Prophets, namely, to sincerely warn people about good and evil, to guide them towards their worldly and hereafter benefits, and to warn and alert them about religious and worldly harms and losses.
(3) Remaining steadfast in faith in Allah and faith in the Hereafter until death, as well as treating people with good conduct, is a means of salvation from the Fire and entry into Paradise.
(4) Imam Nawawi rahimahullah states that this blessed hadith also shows that it is obligatory upon every person to treat others in the same manner as he wishes to be treated by them. The hadith is an explicit text on this matter. These words of the Prophet sallallahu alayhi wa sallam are counted among his comprehensive statements (jawami‘ al-kalim). This is an important principle of the pure Shari‘ah. Every Muslim man and woman should pay special attention to it.
(5) “Among the earliest people”—it is understood that the Companions radi Allahu anhum were the best of the Ummah. Their religion was preserved. They were very rarely afflicted by worldly tribulations.
(6) “Will seem lighter”—that is, the later tribulation will be greater than the earlier one; therefore, the first tribulation will seem lighter in comparison to the second, even though in reality it will be very great, as is detailed in the hadith itself.
(7) “Strike his neck”—rebellion is a very grave crime in Islam. When people are united and content under one leader, the one who creates chaos against him and disrupts peace and security is a major criminal. His punishment is death. Thus, rebellion is tantamount to the crime of apostasy. Its details have already been explained in previous pages.
(2) This blessed hadith also clarifies the duties that Allah Ta‘ala imposed upon the Prophets, namely, to sincerely warn people about good and evil, to guide them towards their worldly and hereafter benefits, and to warn and alert them about religious and worldly harms and losses.
(3) Remaining steadfast in faith in Allah and faith in the Hereafter until death, as well as treating people with good conduct, is a means of salvation from the Fire and entry into Paradise.
(4) Imam Nawawi rahimahullah states that this blessed hadith also shows that it is obligatory upon every person to treat others in the same manner as he wishes to be treated by them. The hadith is an explicit text on this matter. These words of the Prophet sallallahu alayhi wa sallam are counted among his comprehensive statements (jawami‘ al-kalim). This is an important principle of the pure Shari‘ah. Every Muslim man and woman should pay special attention to it.
(5) “Among the earliest people”—it is understood that the Companions radi Allahu anhum were the best of the Ummah. Their religion was preserved. They were very rarely afflicted by worldly tribulations.
(6) “Will seem lighter”—that is, the later tribulation will be greater than the earlier one; therefore, the first tribulation will seem lighter in comparison to the second, even though in reality it will be very great, as is detailed in the hadith itself.
(7) “Strike his neck”—rebellion is a very grave crime in Islam. When people are united and content under one leader, the one who creates chaos against him and disrupts peace and security is a major criminal. His punishment is death. Thus, rebellion is tantamount to the crime of apostasy. Its details have already been explained in previous pages.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4196
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
يُصْلِحُ خِبَاءَهُ:
He began to repair his tent.
(2)
يَنْتَضِلُ:
He began to practice archery.
(3)
جَشَرِ:
This refers to those livestock that graze in the pasture and spend the night there.
(4)
الصَّلَاةَ جَامِعَةً:
When the Salaf (pious predecessors) needed to gather people for an important matter, they would call them with these words. However, this does not refer to the repetition (tathwib) between the morning adhan and iqamah, nor is it correct to use this as evidence for repeating "Hayya 'ala as-salah, hayya 'ala as-salah." Because tathwib for prayer is not established from the Messenger of Allah sallallahu alayhi wa sallam or the noble Companions, whereas gathering people for consultation in religious matters with "as-salatu jami'ah" is established. For those who are to come for prayer, the adhan is sufficient; for those who do not come, words of testimony or nowadays "as-salatu was-salamu 'alayka ya Rasul Allah" cannot bring them to the mosque, so these words are futile.
(5)
جُعِلَ عَافِيَتُهَا فِي أَوَّلِهَا:
According to your prophecy, the earliest generation of the ummah remained steadfast on the religion and nothing could prevent them from practicing it. This is the meaning that the safety and well-being of the ummah is in its first generation. That is why the first three generations have been declared the best of generations (khayr al-quroon), because overall they remained steadfast on the religion.
(6)
يُرَقِّقُ بَعْضُهَا بَعْضًا:
Compared to the later tribulation, the earlier tribulation seemed lighter and less harmful.
(7)
وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ:
One should adopt the attitude and behavior towards people that he likes for himself from them; that is, just as he desires sympathy, goodwill, and good conduct from others, he should adopt the same attitude of sympathy and goodwill towards them. If today we act upon this comprehensive advice, many of our problems will be solved automatically, and we will be freed from countless difficulties and calamities.
(8)
فَأَعْطَاهُ صَفْقَةَ يَدِهِ وَثَمَرَةَ قَلْبِهِ:
He placed his hand in his (the leader's) hand for allegiance (bay'ah) and accepted it from the depth of his heart.
(9)
فَاضْرِبُوا عُنُقَ الْآخَرِ:
Strike the neck of the other; kill him.
Benefits and Issues:
هَذَا ابْنُ عَمِّكَ مُعَاوِيَةُ:
That according to you, after the first caliph, the claimant to the caliphate is liable to be killed. Then, when Ali radi Allahu anhu has become caliph, why is Mu'awiyah fighting against Ali radi Allahu anhu? In this way, the wealth being spent on his army and supporters is being consumed unlawfully, and he is ordering the killing of one another. This is the claim of the questioner. However, Mu'awiyah did not claim the caliphate; rather, he requested that the killers of Uthman be handed over to him, and as a result of the conspiracies of the killers of Uthman, he had to fight in self-defense. Therefore, in light of his ijtihad (independent reasoning) and opinion, he considered this battle to be correct, and spending wealth for it cannot be considered unlawful consumption of wealth.
Ali radi Allahu anhu had a letter written and distributed throughout the regions of the country, in which he wrote: "There has been a confrontation between us and the people of Syria, and this is an open reality. Our Lord is one, our Prophet is one, our unity regarding Islam is the same. In believing in Allah and affirming His Messenger sallallahu alayhi wa sallam, we are not superior to them, nor are they superior to us. Our matter is the same, but regarding the blood of Uthman, there is a difference between us and them, and we are free from it."
(Nahj al-Balagha, vol. 2, p. 114, with the footnotes of Imam Abduh, referenced in Rahma Baynahum, vol. 4, p. 183. The same is found in Durrah Najafiyyah, Sharh Nahj al-Balagha, p. 344.)
Therefore, when the king of Rome wished to ally with Mu'awiyah radi Allahu anhu, because his power had become a threat to the Roman Empire and the Syrian armies had humiliated his forces, he came to a nearby region with a large army and offered cooperation to Mu'awiyah radi Allahu anhu. Mu'awiyah radi Allahu anhu wrote to him: "By Allah! If you do not desist, O accursed one, if you do not return to your country, then I and my cousin will unite and expel you from all your dominions."
(al-Bidayah wa al-Nihayah, vol. 8, p. 119)
And Abdullah ibn Amr radi Allahu anhuma ordered the questioner to obey Mu'awiyah because in 40 AH, Ali and Mu'awiyah radi Allahu anhuma had reconciled, both had withdrawn their armies from confrontation, and Ali radi Allahu anhu had handed over the region of Syria to Mu'awiyah.
(al-Bidayah wa al-Nihayah, vol. 7, p. 322; Tarikh al-Tabari, vol. 6, p. 81, year 40 AH)
Vocabulary of the Hadith:
(1)
يُصْلِحُ خِبَاءَهُ:
He began to repair his tent.
(2)
يَنْتَضِلُ:
He began to practice archery.
(3)
جَشَرِ:
This refers to those livestock that graze in the pasture and spend the night there.
(4)
الصَّلَاةَ جَامِعَةً:
When the Salaf (pious predecessors) needed to gather people for an important matter, they would call them with these words. However, this does not refer to the repetition (tathwib) between the morning adhan and iqamah, nor is it correct to use this as evidence for repeating "Hayya 'ala as-salah, hayya 'ala as-salah." Because tathwib for prayer is not established from the Messenger of Allah sallallahu alayhi wa sallam or the noble Companions, whereas gathering people for consultation in religious matters with "as-salatu jami'ah" is established. For those who are to come for prayer, the adhan is sufficient; for those who do not come, words of testimony or nowadays "as-salatu was-salamu 'alayka ya Rasul Allah" cannot bring them to the mosque, so these words are futile.
(5)
جُعِلَ عَافِيَتُهَا فِي أَوَّلِهَا:
According to your prophecy, the earliest generation of the ummah remained steadfast on the religion and nothing could prevent them from practicing it. This is the meaning that the safety and well-being of the ummah is in its first generation. That is why the first three generations have been declared the best of generations (khayr al-quroon), because overall they remained steadfast on the religion.
(6)
يُرَقِّقُ بَعْضُهَا بَعْضًا:
Compared to the later tribulation, the earlier tribulation seemed lighter and less harmful.
(7)
وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ:
One should adopt the attitude and behavior towards people that he likes for himself from them; that is, just as he desires sympathy, goodwill, and good conduct from others, he should adopt the same attitude of sympathy and goodwill towards them. If today we act upon this comprehensive advice, many of our problems will be solved automatically, and we will be freed from countless difficulties and calamities.
(8)
فَأَعْطَاهُ صَفْقَةَ يَدِهِ وَثَمَرَةَ قَلْبِهِ:
He placed his hand in his (the leader's) hand for allegiance (bay'ah) and accepted it from the depth of his heart.
(9)
فَاضْرِبُوا عُنُقَ الْآخَرِ:
Strike the neck of the other; kill him.
Benefits and Issues:
هَذَا ابْنُ عَمِّكَ مُعَاوِيَةُ:
That according to you, after the first caliph, the claimant to the caliphate is liable to be killed. Then, when Ali radi Allahu anhu has become caliph, why is Mu'awiyah fighting against Ali radi Allahu anhu? In this way, the wealth being spent on his army and supporters is being consumed unlawfully, and he is ordering the killing of one another. This is the claim of the questioner. However, Mu'awiyah did not claim the caliphate; rather, he requested that the killers of Uthman be handed over to him, and as a result of the conspiracies of the killers of Uthman, he had to fight in self-defense. Therefore, in light of his ijtihad (independent reasoning) and opinion, he considered this battle to be correct, and spending wealth for it cannot be considered unlawful consumption of wealth.
Ali radi Allahu anhu had a letter written and distributed throughout the regions of the country, in which he wrote: "There has been a confrontation between us and the people of Syria, and this is an open reality. Our Lord is one, our Prophet is one, our unity regarding Islam is the same. In believing in Allah and affirming His Messenger sallallahu alayhi wa sallam, we are not superior to them, nor are they superior to us. Our matter is the same, but regarding the blood of Uthman, there is a difference between us and them, and we are free from it."
(Nahj al-Balagha, vol. 2, p. 114, with the footnotes of Imam Abduh, referenced in Rahma Baynahum, vol. 4, p. 183. The same is found in Durrah Najafiyyah, Sharh Nahj al-Balagha, p. 344.)
Therefore, when the king of Rome wished to ally with Mu'awiyah radi Allahu anhu, because his power had become a threat to the Roman Empire and the Syrian armies had humiliated his forces, he came to a nearby region with a large army and offered cooperation to Mu'awiyah radi Allahu anhu. Mu'awiyah radi Allahu anhu wrote to him: "By Allah! If you do not desist, O accursed one, if you do not return to your country, then I and my cousin will unite and expel you from all your dominions."
(al-Bidayah wa al-Nihayah, vol. 8, p. 119)
And Abdullah ibn Amr radi Allahu anhuma ordered the questioner to obey Mu'awiyah because in 40 AH, Ali and Mu'awiyah radi Allahu anhuma had reconciled, both had withdrawn their armies from confrontation, and Ali radi Allahu anhu had handed over the region of Syria to Mu'awiyah.
(al-Bidayah wa al-Nihayah, vol. 7, p. 322; Tarikh al-Tabari, vol. 6, p. 81, year 40 AH)
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4776
Maulana Ataullah Sajid
Benefits and Issues:
➊
The foundation of the Prophet’s (sallallahu alayhi wa sallam) striving is sincerity and goodwill towards humanity.
Scholars should also exert themselves on this same basis.
➋
The Companions (radi Allahu anhum) and the Followers (tabi‘in) were sincere believers; those who differed with them were in error.
➌
A believer recognizes tribulations (fitan), and therefore does not accept them, even if he faces extreme difficulties.
➍
In times of tribulation, one must pay special attention to the protection of faith (iman).
➎
The criterion for right and wrong in dealings is that you treat others as you would like to be treated yourself. For example:
Just as a person likes to be given correct advice when he needs counsel, similarly, he should give correct advice to others.
Just as he does not want to be deceived, likewise, he should not deceive others.
➏
In an Islamic state, for someone to stand up and claim the right to the caliphate (khilafah) in the presence of an existing caliph causes discord and division among Muslims.
➐
After the first caliph, the people of authority and decision (ahl al-hall wa’l-‘aqd) among the Muslims will select the next caliph.
No one should stand up and claim the caliphate on his own accord.
➑
If the existing caliph makes a mistake, it is necessary to alert him to it, just as Imam Malik and Imam Ahmad ibn Hanbal (rahimahullah) and others strongly criticized the mistakes of rulers, but they never demanded that the government be handed over to them.
➊
The foundation of the Prophet’s (sallallahu alayhi wa sallam) striving is sincerity and goodwill towards humanity.
Scholars should also exert themselves on this same basis.
➋
The Companions (radi Allahu anhum) and the Followers (tabi‘in) were sincere believers; those who differed with them were in error.
➌
A believer recognizes tribulations (fitan), and therefore does not accept them, even if he faces extreme difficulties.
➍
In times of tribulation, one must pay special attention to the protection of faith (iman).
➎
The criterion for right and wrong in dealings is that you treat others as you would like to be treated yourself. For example:
Just as a person likes to be given correct advice when he needs counsel, similarly, he should give correct advice to others.
Just as he does not want to be deceived, likewise, he should not deceive others.
➏
In an Islamic state, for someone to stand up and claim the right to the caliphate (khilafah) in the presence of an existing caliph causes discord and division among Muslims.
➐
After the first caliph, the people of authority and decision (ahl al-hall wa’l-‘aqd) among the Muslims will select the next caliph.
No one should stand up and claim the caliphate on his own accord.
➑
If the existing caliph makes a mistake, it is necessary to alert him to it, just as Imam Malik and Imam Ahmad ibn Hanbal (rahimahullah) and others strongly criticized the mistakes of rulers, but they never demanded that the government be handed over to them.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3956
