سنن نسائي
Nasai
كتاب البيعةThe Book of al-Bay'ah
بَابُ : مَنْ لَمْ يُعِنْ أَمِيرًا عَلَى الظُّلْمِChapter: Those Who Do Not help The Leader To Do Wrong.
Hadith 4213
اُردوEn
أَخْبَرَنَا هَارُونُ بْنُ إِسْحَاق ، قَالَ : حَدَّثَنَا مُحَمَّدٌ يَعْنِي ابْنَ عَبْدِ الْوَهَّابِ ، قَالَ : حَدَّثَنَا مِسْعَرٌ ، عَنْ أَبِي حَصِينٍ ، عَنِ الشَّعْبِيِّ ، عَنْ عَاصِمٍ الْعَدَوِيِّ ، عَنْ كَعْبِ بْنِ عُجْرَةَ ، قَالَ : خَرَجَ إِلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَنَحْنُ تِسْعَةٌ : خَمْسَةٌ وَأَرْبَعَةٌ , أَحَدُ الْعَدَدَيْنِ مِنَ الْعَرَبِ ، وَالْآخَرُ مِنَ الْعَجَمِ ، فَقَالَ : " اسْمَعُوا ، هَلْ سَمِعْتُمْ أَنَّهُ سَتَكُونُ بَعْدِي أُمَرَاءُ ، مَنْ دَخَلَ عَلَيْهِمْ فَصَدَّقَهُمْ بِكَذِبِهِمْ ، وَأَعَانَهُمْ عَلَى ظُلْمِهِمْ ، فَلَيْسَ مِنِّي ، وَلَسْتُ مِنْهُ ، وَلَيْسَ يَرِدُ عَلَيَّ الْحَوْضَ ، وَمَنْ لَمْ يَدْخُلْ عَلَيْهِمْ ، وَلَمْ يُصَدِّقْهُمْ بِكَذِبِهِمْ ، وَلَمْ يُعِنْهُمْ عَلَى ظُلْمِهِمْ ، فَهُوَ مِنِّي ، وَأَنَا مِنْهُ ، وَسَيَرِدُ عَلَيَّ الْحَوْضَ " .
´It was narrated that Kab bin Ujrah said:` "The Messenger of Allah came out to us and we were nine, fie and four, some 'Arabs and some non- 'Arabs. He said: 'Listen. Have you heard that after me there will be rulers, whoever enters upon them and believes their lies and help them in their wrongdoing is not of me, and I am not of him, and he will not come to me at the Cistern? Whoever does not enter upon them or belive their lies or help them in their wrongdoing is of me and I am of him, and he will come to me at the Cistern."'
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
That is, the narrator is in doubt whether the number of Arabs was five and the non-Arabs (Ajamis) were four, or it was the opposite.
1:
That is, the narrator is in doubt whether the number of Arabs was five and the non-Arabs (Ajamis) were four, or it was the opposite.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2259
Hafiz Muhammad Ameen
(1) The relevance of the hadith to the chapter is clear: whoever, in any way, supports and assists a ruler or leader in his oppression, faces this grave warning—that he will be deprived of the honor of coming to the Pond of Kawthar and drinking from the Cup of Kawthar. Therefore, keeping this severe warning in mind, those who, in exchange for presenting their venerable and compassionate, as well as scholarly and erudite, services before oppressive rulers, obtain assembly membership, permits and plots, and other temporary, fleeting, and perishable privileges, and consider these “successes” to be the pinnacle of their skill—those seekers of royal proximity, courtly clerics, and the wearers of robes and turbans—should certainly re-examine their “golden services.” Assisting a ruler or leader in matters of oppression and injustice is a major sin (kabirah).
(2) One should keep a distance from oppressive rulers and unjust leaders so that one’s religion and faith may be preserved from their evil. In the case of closeness to them, either they will receive assistance in their oppression and excesses in some manner, or they will be supported, or else one will be compelled to remain silent and quiet in the face of their oppression and excesses. And in the case of attempting reform, there is the risk of corruption of one’s religion and faith, or the loss of one’s life and wealth. Therefore, safety and well-being lie in staying away from such people. This is why most of the pious predecessors (salaf) used to keep away from rulers, so that they could protect themselves and their religion from their evil.
(3) “Does not affirm them”—that is, if one does go to them, then one should remain firm upon the truth and continue to invite them to the truth. Indeed, this is a lofty station.
(2) One should keep a distance from oppressive rulers and unjust leaders so that one’s religion and faith may be preserved from their evil. In the case of closeness to them, either they will receive assistance in their oppression and excesses in some manner, or they will be supported, or else one will be compelled to remain silent and quiet in the face of their oppression and excesses. And in the case of attempting reform, there is the risk of corruption of one’s religion and faith, or the loss of one’s life and wealth. Therefore, safety and well-being lie in staying away from such people. This is why most of the pious predecessors (salaf) used to keep away from rulers, so that they could protect themselves and their religion from their evil.
(3) “Does not affirm them”—that is, if one does go to them, then one should remain firm upon the truth and continue to invite them to the truth. Indeed, this is a lofty station.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4212
