كِتَابُ الْإِمَارَةِ وَالْقَضَاءِGovernance and Judgeship
And the saying of God Almighty: "O you who have believed, obey God and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to God and the Messenger, if you should believe in God and the Last Day. That is the best [way] and best in result." (Quran 4:59)
وعن ابي هريرة رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم : (من اطاعني فقد اطاع اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ، وَمَنْ يُطِعِ١ الْأَمِيرَ فَقَدْ أَطَاعَنِي، وَمَنْ يَعْصِ الْأَمِيرَ فَقَدْ عَصَانِي، وَإِنَّمَا الْإِمَامُ جُنَّةُ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتَّقَى بِهِ، فَإِنْ أَمَرَ بِتَقْوَى اللهِ وَعَدَلَ، فَإِنَّ لَهُ بِذَلِكَ أَجْرًا، وَإِنْ قَالَ بِغَيْرِهِ فَإِنَّ عَلَيْهِ مِنْهُ). مُتَّفَقُّ عَلَيْهِ.
وَفِي رِوَايَةٍ لَهُمَا عَنِ ابْنِ عُمَرَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم: (السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ مَا لَمْ يُؤْمَرْ بِمَعْصِيَةٍ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَةَ).
وَفِي (الْمُتَّفَقِ عَلَيْهِ) عَنْ عَلِيَّ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللّهِ صلي الله عليه وسلم : (لَا طَاعَةَ فِي مَعْصِيَةٍ إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ).
وَرَوَى الْبَغَوِيُّ فِي (شَرحَ السُّنَّةِ) عَنْ النَّوَاسِ بْنِ سَمْعَانَ قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم: (لَا طَاعَةً لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ).
Abu Huraira, may God be pleased with him, reported that the Messenger of God, peace and blessings be upon him, said: "Whoever obeys me has obeyed God, and whoever disobeys me has disobeyed God. Whoever obeys the leader has obeyed me, and whoever disobeys the leader has disobeyed me. The leader is a shield, behind whom people fight and are protected. If he commands piety toward God and acts justly, he will be rewarded for it. But if he commands otherwise, he will bear its consequences." [Agreed upon]
In another narration by them from Ibn Umar, may God be pleased with him, he said: The Messenger of God, peace and blessings be upon him, said: "Listening and obeying are obligatory for a Muslim in what he likes and dislikes, as long as he is not commanded to sin. If he is commanded to sin, there is no listening or obeying."
In another agreed-upon narration from Ali, may God be pleased with him, he said: The Messenger of God, peace and blessings be upon him, said: "There is no obedience in sin; obedience is only in what is right."
Al-Baghawi narrated in Sharh al-Sunnah from Nawas ibn Sam'an, who said: The Messenger of God, peace and blessings be upon him, said: "There is no obedience to a created being in disobedience to the Creator."
If it is asked: This seems to contradict your view that it is permissible to accept authority from an unjust ruler, and that rebellion against him is not allowed, nor is an imam removed for immorality or injustice, unlike the view of al-Shafi'i regarding the latter. I say: This is valid only if the ruler can judge justly. If not, it is invalid. We consider it valid when justice is upheld because immorality and injustice became prevalent among leaders and rulers after the Rightly Guided Caliphs. The early Muslims submitted to them, performed Friday and Eid prayers under their authority, and did not see rebellion as permissible. The Companions accepted authority under Muawiya, though Ali was in the right during his time, and the Followers accepted authority under al-Hajjaj, despite his injustice, as stated in al-Hidayah. Although al-Shafi'i held that an imam is removed for immorality, Shafi'i texts state that an imam is not removed for immorality to avoid sparking unrest due to his power, unlike a judge, who is removed for immorality as he lacks such power, as explained in Sharh al-Aqa'id.
The truth is that "those in authority" refers to all who hold authority, whether an imam, leader, ruler, governor, scholar, or jurist, according to the ranks of follower and leader, as the text is general and should not be restricted without specific evidence. It should be noted that the complete caliphate ended with Ali, as per the saying: "The caliphate after me will last thirty years, then it will become a harsh monarchy." However, an incomplete caliphate existed under the Abbasid caliphs. The imamate is absent today due to the lack of its conditions, such as the imam being from Quraysh, which is mostly absent now. However, leadership and governance remain, and we are obligated to follow them in this era based on the general text, not because they are imams or caliphs.
Notes / الحواشي
1 Regarding the saying: "Whoever obeys the leader has obeyed me, and whoever disobeys the leader has disobeyed me," etc.: Scholars unanimously agree on the obligation to obey leaders in matters that do not involve sin, and on the prohibition of obeying them in sin, as stated by Qadi Iyad and others, according to al-Nawawi, as cited by al-Ayni. Al-Nawawi said in al-Marqah: This emphasizes the importance of listening and obeying in all circumstances, as it unites the Muslim community, since discord leads to corruption in their religious and worldly affairs. The exception is in cases of sin, as indicated by the beginning of the hadith and other authenticated hadiths. In al-Tafsir al-Ahmadiyya, it is stated that obedience to leaders is obligatory, but not absolutely; it applies as long as they are just and adhere to the truth. This is because the verse about those in authority follows the verse about fulfilling trusts and judging justly, which some say is directed specifically to rulers. This verse commands people to obey them, but in disputes, matters should be referred to God and the Messenger, indicating that obedience is required only when they adhere to the truth. If they deviate, there is no obedience, as the Prophet, peace and blessings be upon him, said: "There is no obedience to a created being in disobedience to the Creator."
١ قوله: ومن يطع الأمير فقد أطاعني، ومن يعص الأمير فقد عصاني إلخ: أجمع العلماء على وجوب طاعة الأمراء في غير معصية، وعلى تحريمها في المعصية نقل الإجماع على هذا القاضي عياض وآخرون، قاله النووي كذا قال العيني. وقال في (المرقاة): قال النووي: فيه حث على السمع والطاعة في جميع الأحوال، وسببها اجتماع كلمة المسلمين، فإن الخلاف سبب لفساد أحوالهم في دينهم ودنياهم. ويستثنى من جميع الأحوال حال المعصية لما يستفاد من صدر الحديث، ولما سيأتي في بعض الأحاديث المصححة، انتهى. وقال في (التفسيرات الأحمدية)؛ أن إطاعة الأمراء واجبة لكن لا مطلقًا، بل ما داموا عادلين، وكانوا على الحق؛ وذلك لانه لما كان آية أولى الأمر متصلة بالآية السابقة المذكورة فيها بيان أداء الأمانة والحكم بالعدل، وكان تلك خطابا للؤُلاة خاصة عند البعض، وهذه خطاب بالناس بإطاعتهم، ثم أمر عند النزاع بالرد إلى الله والرسول، علمنا أن وجوب إطاعتهم ما داموا على الحق، وإذا خالفوه فلا إطاعة لهم؛ .لقوله صلي الله عليه وسلم : (لا طاعة لمخلوق في معصية الخالق).
فإن قيل: هذا يخالف ما هو مذهبكم من أنه يجوز التقلد من السلطان الجائر، ولا يصحُّ الخروج عليه، ولا ينعزل الإمام بالفسق والجور خلافا للشافعي في الأخير من ذلك. قلت: إنما يصحُّ ذلك إذا كان يمكنه القضاء بحق، وأما إذا لم يكن فلا يصحُّ، وإنما حكمنا بصحته في حال القضاء بحق؛ لأنه قد ظهر الفسق وانتشار الجور من الأئمة والأمراء بعد الخلفاء الراشدين، والسلف كانوا ينقادون لهم، ويقيمون الجُمَع والأيعاد بإذنهم، ولا يرون الخروج عليهم؛ لأن الصحابة كانوا يقلدون عن معاوية مع أن الحق كان لعلي في نوبته، والتابعين كانوا يقلدون من حجاج مع أنه كان سلطانا جائرا، كما نص به في (الهداية) على أن المروي عن الشافعي وإن كان انعزاله بالفسق، ولكن المسطور في كُتُب الشافعية: أن الإمام لا ينعزل بالفسق؛ لأن في انعزاله ونصب غيره إثارة الفتنة؛ لما له من الشوكة، بخلاف القاضي فينعزل عنده بالفسق؛ لأنه غير ذي شوكة، كما نص به في (شرح العقائد).
والحق أن المراد بأولي الأمر كل أولي الحكم، إمامًا كان أو أميرًا، سلطانًا كان أو حاكمًا، عالما كان أو مجتهدا، قاضيًا كان أو مفتيًا على حسب مراتب التابع والمتبوع؛ لأن النص مطلق، فلا يقيد من غير دليل الخصوص، ومما ينبغي أن يعلم أن الخلافة الكاملة قد تمت على علي بمقتضى قوله خلا: (الخلافة بعدي ثلاثون سنة، ثم يصير ملكا عضوضا)، بخلاف الخلافة الناقصة؛ لأنها كانت في الخلفاء العباسية أيضًا، والإمامة قد عدمت أيضًا لفقدان شرطها في زماننا إذ أدناها أن يكون الإمام من أهل قريش، وهو معدوم الآن في أكثر المواضع، ولكن السلطنة والإمارة باقية، وإنما يجب علينا اتباعهم في هذا الزمان بمقتضى أنهم أولوا الأمر، وإطاعتهم واجبة بهذا النص المطلق، لا باعتبار أنهم أئمة أو خلفاء، انتهى ملخصًا.
وعن عبادة بن الصامت رضي الله عنه قال : بايعنا رسول الله صلي الله عليه وسلم علي السمع وَالطَّاعَةِ فِي الْيُسْرِ وَالْعُسْرِ، وَالْمَنْشَطِ وَالْمَكْرَهِ وَأَثَرَةً عَلَيْنَا وَأَنْ لَا نُنَازِعَ الْأَمْرَ أَهْلَهُ، وَأَنْ نَقُومَ أَوْ نَقُولَ بِالْحَقَّ أَيْنَمَا كُنَّا، لَا نَخَافُ فِي اللّهِ لَوْمَةَ لَائِمٍ.
وَفِي رِوَايَةٍ: (وَعَلَى ١ أَنْ لَا نُنَازِعَ الْأَمْرَ أَهْلَهُ إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا عِنْدَكُمْ مِنَ اللّهِ فِيهِ بُرْهَانٌ). مُتَّفَقُّ عَلَيْهِ.
Ubadah ibn al-Samit, may God be pleased with him, said: We pledged allegiance to the Messenger of God, peace and blessings be upon him, to listen and obey in ease and hardship, in what we like and dislike, even if others are favored over us, and not to dispute authority with its rightful holders, and to uphold or speak the truth wherever we are, without fearing the blame of any blamer.
In another narration: "...and not to dispute authority with its rightful holders unless you see clear disbelief for which you have proof from God." [Agreed upon]
In Sharh al-Aqa'id, it is stated that there is consensus on the obligation to appoint an imam, as many religious duties depend on it, such as enforcing rulings, implementing penalties, securing borders, equipping armies, collecting charity, subduing oppressors and bandits, establishing Friday and Eid prayers, marrying minors without guardians, and distributing spoils. It is also stated that an imam is not removed for immorality, as infallibility is not a condition for leadership initially or continuously. Al-Shafi'i held that an imam is removed for immorality, as is any judge or leader, because an immoral person is not fit for authority, as he cannot care for others if he neglects himself. According to Abu Hanifa, such a person remains eligible for authority, so an immoral father can marry off his minor daughter. Shafi'i texts state that a judge is removed for immorality, unlike an imam, because removing an imam causes unrest due to his power, unlike a judge.
Notes / الحواشي
1 Regarding the saying: "...and not to dispute authority with its rightful holders unless you see clear disbelief," etc.: This means not to challenge the authority of rulers or object to them unless you see clear wrongdoing that you know violates Islamic principles. If you see this, denounce it and uphold the truth wherever you are. However, rebelling against them or fighting them is prohibited by the consensus of Muslims, even if they are immoral or oppressive. The people of the Sunnah agree that a ruler is not removed for immorality to avoid unrest, bloodshed, and division, as the harm of removing him outweighs keeping him. They also agree that leadership cannot be given to a disbeliever. If disbelief or alteration of the Sharia or innovation arises in a ruler, his obedience is nullified, and Muslims must remove him and appoint a just imam if possible. For an innovator, this applies only if they believe they can succeed; otherwise, Muslims should migrate from his land to preserve their faith.
١ قوله: وعلى أن لا ننازع الأمر أهله إلا أن ترو كفرًا بواحا إلخ: والمعنى لا تنازعوا وُلاة الأمور في ولايتهم، ولا تعترضوا عليهم إلا أن تروا منهم مُنكَرًا محقَّقًا تعلمونه من قواعد الإسلام، فإذا رأيتم ذلك فأنكروه عليهم، وقوموا بالحق حيثما كنتم، وأما الخروج عليهم وقتالهم فمحرم بإجماع المسلمين، وإن كانوا فَسَقَةً ظالمين، وأجمع أهل السنة على أن السلطان لا ينعزل بالفسق لتهيج الفتن في عزله وإراقة الدماء وتفريق ذات البين، فتكون المفسدة في عزله أكثر منها في بقائه، وأجمعوا على أن الإمامة لا تنعقد لكافر. ولو طرأ عليه الكفر انعزل، وكذا لو ترك إقامة الصلوات والدعاء إليها، وكذا البدعة. قال القاضي: فلو طرأ عليه كفر وتغيير في الشرع أو بدعة، سقطت إطاعته، ووجب على المسلمين خلعه ونصب إمام عادل إن أمكنهم ذلك، ولا يجب في المبتدع إلا إذا ظنوا القدرة عليه، وإلا فيهاجر المسلم عن أرضه إلى غيرها ويفر بدينه.
وفي (شرح العقائد): الإجماع على أن نصب الإمام واجب؛ لأن كثيرا من الواجبات الشرعية يتوقف عليه، كتنفيذ أحكام المسلمين، وإقامة حدودهم، وسد ثغورهم، وتجهيز جيوشهم، وأخذ صدقاتهم، وقهر المتغلبة والمتلصصة وقطاع الطريق، وإقامة الجمعة والأعياد، وتزويج الصغير والصغيرة اللذَّيْنِ لا أولياء لهما، وقسمة الغنائم، ونحو ذلك من الأمور التي لا يتولاها آحاد الأمة. ثم قال: ولا ينعزل الإمام بالفسق؛ لأن العصمة ليست بشرط للإمامة ابتداءً فبقاءً أولى. وعن الشافعي أن الإمام ينعزل بالفسق، وكذا كل قاض وأمير. وأصل المسألة أن الفاسق ليس من أهل الولاية من أهل الولاية عند الشافعي؛ لأنه لا ينظر لنفسه فكيف ينظر لغيره. وعند أبي حنيفة هو من أهل الولاية حتى يصحُّ للأب الفاسق تزويج ابنته الصغيرة، والمسطور في كُتُب الشافعية أن القاضي ينعزل بالفسق بخلاف الإمام، والفرق أن في انعزاله ووجوب نصب غيره إثارة الفتنة لما له من الشوكة بخلاف القاضي. كذا في (المرقاة).
وَعَنْ عَوْفِ بْنِ مَالِكِ الْأَشْجَعِيِّ ُ عَنْ رَسُوْلِ اللهِ صلي الله عليه وسلم قَالَ: (خِيَارُ أَئِمَّتِكُمْ الَّذِينَ تُحِبُونَهُمْ وَيُحِبُّونَكُمْ، وَتُصَلُّونَ عَلَيْهِمْ وَيُصَلُّونَ عَلَيْكُمْ، وَشِرَارُأَئِمَّتِكُمْ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ، وَتَلْعَنُونَهُمْ وَيَلْعَنُونَكُمْ). قَالَ: قُلْنَا: يَا رَسُولَ اللّهِ، أَفَلَا نُنَابِذُهُمْ عِنْدَ ذَلِكَ؟ قَالَ: (لَا، مَا أَقَامُوا فِيكُمْ الصَّلَاةَ، لَا، مَا أَقَامُوا فِيكُمْ الصَّلاةَ، أَلَا مَنْ وَلِيَ عَلَيْهِ وَالٍ فَرَآهُ يَأْتِي شَيْئًا مِنْ مَعْصِيَةِ اللهِ فَلْيَكْرَهْ مَا يَأْتِي مِنْ مَعْصِيَةِ اللهِ، وَلَا يَنْزِعَنَّ يَدًا مِنْ طَاعَةٍ). رَوَاهُ مُسْلِمٌ.
Awf ibn Malik al-Ashja'i reported that the Messenger of God, peace and blessings be upon him, said: "The best of your leaders are those you love and who love you, whom you pray for and who pray for you. The worst of your leaders are those you hate and who hate you, whom you curse and who curse you." They said: "O Messenger of God, should we not oppose them in that case?" He said: "No, as long as they establish prayer among you. No, as long as they establish prayer among you. Whoever is under a leader and sees him committing a sin against God should dislike the sin, but not withdraw from obedience." [Narrated by Muslim]
وعن ام سلمة رضي الله عنها قالت: قال رسول الله صلي الله عليه وسلم : (يكون عليكم امراءة فَتَعْرِفُونَ وَتُنْكِرُونَ، فَمَنْ كَرِهَ فَقَدْ بَرِئَ، وَمَنْ أَنْكَرَ فَقَدْ سَلِمَ، وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ). قَالُوا: يَا رَسُولَ اللهِ، أَفَلَا نُقَاتِلُهُمْ؟ قَالَ: (لَا مَا صَلَّوْ) أَيْ مَنْ كَره قَلْبُهُ وَأَنْكَرَ بِقَّلْبِهِ. رَوَاهُ مُسْلِمَّ وَفِي بَعْضٍ نُسَخِ (الْمَصَابِيْخِ) يَعْنِيْ مَنْ كَرِهَ بِقَلْبِهِ وَأَنْكَرَ بِلِسَانِهِ.
Umm Salama, may God be pleased with her, reported that the Messenger of God, peace and blessings be upon him, said: "You will have leaders, some of whose actions you will approve and some you will disapprove. Whoever dislikes them is absolved, and whoever denounces them is safe, but whoever approves and follows them [is not]." They said: "O Messenger of God, should we not fight them?" He said: "No, as long as they pray." Meaning, whoever dislikes and denounces with their heart. [Narrated by Muslim]
In some versions of al-Masabih, it means whoever dislikes with their heart and denounces with their tongue.
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُوْدٍ رضي الله عنه قَالَ: قَالَ لَنَا رَسُوْلِ اللهِ صلي الله عليه وسلم: (إِنَّكُمْ سَتَّرَوْنَ بَعْدِي أَثَرَةً وَأُمُورًا تُنْكِرُونَهَا)، قَالُوا: فَمَا تَأْمُرُنَا يَا رَسُولَ اللهِ؟ قَالَ: (أَدُّوا إِلَيْهِمْ حَقَّهُمْ وَسَلُوا اللهَ حَقَّكُمْ). مُتَّفَقَّ عَلَيْهِ.
Abdullah ibn Mas'ud, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said to us: "You will see after me favoritism and things you disapprove of." They said: "What do you command us, O Messenger of God?" He said: "Give them their rights and ask God for your rights." [Agreed upon]
وَعَنْ وَائِلِ بْنِ حُجْرٍ قَالَ: سَأَلَ سَلَمَةُ بْنُ يَزِيدَ الْجُعْفِيُّ رَسُولَ اللهِ صلي الله عليه وسلم فَقَالَ: يَا نَبِيَّ اللهِ، أَرَأَيْتَ إِنْ قَامَتْ عَلَيْنَا أُمَرَاءُ يَسْأَلُونَا حَقَّهُمْ وَيَمْنَعُونَا حَقَّنَا، فَمَا تَأْمُرُنَا؟ فَقَالَ: (اسْمَعُوا وَأَطِيعُوا؛ فَإِنَّمَا عَلَيْهِمْ مَا حُمَّلُوا وَعَلَيْكُمْ مَا حُمَّلْتُمْ). رَوَاهُ مُسْلِمٌ.
Wail ibn Hujr said: Salamah ibn Yazid al-Ju'fi asked the Messenger of God, peace and blessings be upon him: "O Prophet of God, what if leaders are appointed over us who demand their rights but deny us ours? What do you command us?" He said: "Listen and obey, for they are responsible for what they are tasked with, and you are responsible for what you are tasked with." [Narrated by Muslim]
وَعَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه عَنِ النَّبِيِّ صلي الله عليه وسلم قَالَ: (كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمْ الْأَنْبِيَاءُ، كُلَّمَا هَلَكَ نَبِيَّ خَلَفَهُ نَبِيٍّ، وَإِنَّهُ لَا نَبِيَّ بَعْدِي، وَسَيَكُونُ خُلَفَاءُ فَيَكْثُرُوْنَ)، قَالُوا: فَمَا تَأْمُرُنَا؟ قَالَ: (فُوا بَيْعَةَ١ الْأَوَّلِ فَالْأَوَّلِ، وَأَعْطُوهُمْ حَقَّهُمْ؛ فَإِنَّ اللهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ). مُتَّفَقُّ عَلَيْهِ.
Abu Huraira, may God be pleased with him, reported that the Prophet, peace and blessings be upon him, said: "The Children of Israel were governed by prophets. Whenever a prophet died, another succeeded him. There will be no prophet after me, but there will be caliphs, and they will be many." They said: "What do you command us?" He said: "Fulfill the pledge to the first, then the first, and give them their rights, for God will hold them accountable for what they were entrusted with." [Agreed upon]
Notes / الحواشي
1 Regarding the saying: "Fulfill the pledge to the first, then the first," etc.: This means that if a caliph is pledged allegiance after another, the pledge to the first is valid and must be fulfilled, while the pledge to the second is invalid and fulfilling it is prohibited. Scholars agree that it is not permissible to appoint two caliphs at the same time, whether the Muslim lands are vast or not, as stated by al-Nawawi in Sharh Aqa'id al-Nasafi.
١ قوله: بيعة الأول فالأول إلخ: ومعنى هذا الحديث: إذ بويع لخليفة بعد خليفة، فبيعة الأول صحيحة يجب الوفاء بها، وبيعة الثاني باطلة يحرم الوفاء بها، واتفق العلماء على أنه لا يجوز أن يُعقَد لخليفتين في عصر واحد، سواء اتسعتٍ دار الإسلام أم لا، قاله النووي. كذا في (شرح عقائد النسفي).
وعن ابي سعيد رضي الله عنه قال : قال رسول الله صلي الله عليه وسلم : اذا بويع ١ لخليفتين فاقتلوا الْآخَرَ مِنْهُمَا). رَوَاهُ مُسْلِمُ.
Abu Sa'id, may God be pleased with him, reported that the Messenger of God, peace and blessings be upon him, said: "If two caliphs are pledged allegiance, kill the latter of them." [Narrated by Muslim]
Notes / الحواشي
1 Regarding the saying: "If two caliphs are pledged allegiance," etc.: This indicates that it is not permissible to pledge obedience to two caliphs, as agreed upon by consensus, according to al-Nawawi.
١) قوله: إذا بويع لخليفتين إلخ: فيه أنه لا يجوز عقد الإطاعة لخليفتين، نقل الإجماع فيه، قاله النووي
وعن عرفجة رضي الله عنه قال : سمعت رسول الله صلي الله عليه وسلم يقول : (انه ستكون هنات وَهَنَاتٌ، فَمَنْ أَرَادَ أَنْ يُفَرِّقَ أَمْرَ هَذِهِ الْأُمَّةِ وَهِيَ جَمِيعٌ فَاضْرِبُوهُ بِالسَّيْفِ، كَائِنًا مَنْ كَانَ). رَوَاهُ مُسْلِمٌ.
Arfaja, may God be pleased with him, said: I heard the Messenger of God, peace and blessings be upon him, say: "There will be defects and flaws. Whoever seeks to divide this nation while it is united, strike him with the sword, whoever he may be." [Narrated by Muslim]
وعنه رضي الله عنه قال : سمعت رسول الله صلي الله عليه وسلم يقول: (من اتاكم وامركم جميع عَلَى رَجُلٍ وَاحِدٍ يُرِيدُ أَنْ يَشُقَّ عَصَاكُمْ أَوْ يُفَرِّقَ جَمَاعَتَكُمْ فَاقْتُلُوهُ). رَوَاهُ مُسْلِمٌ.
From him, may God be pleased with him, he said: I heard the Messenger of God, peace and blessings be upon him, say: "Whoever comes to you while your affairs are united under one man, seeking to break your unity or divide your community, kill him." [Narrated by Muslim]
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو رضي الله عنهما قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وأله وسلم : (مَنْ بَايَعَ إِمَامًا فَأَعْطاهُ صَفْقَةَ يَدِهِ وَثَمَرَةَ قَلْبِهِ فَلْيُطِعْهُ إِنْ اسْتَطَاعَ، فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ). رَوَاهُ مُسْلِمُ.
Abdullah ibn Amr, may God be pleased with them, said: The Messenger of God, peace and blessings be upon him, said: "Whoever pledges allegiance to an imam, giving him the clasp of his hand and the fruit of his heart, must obey him as much as he can. If another comes to dispute him, strike the neck of the other." [Narrated by Muslim]
وعن ام الحصين رضي الله عنها قالت : قال رسول الله صلي الله عليه وسلم : (ان امر١ عليكم عَبْدَّ مُجَدَّعُ يَقُودُكُمْ بِكِتَابِ اللهِ فَاسْمَعُوا لَهُ وَأَطِيعُوا). رَوَاهُ مُسْلِمٌّ.
Umm al-Husayn, may God be pleased with her, said: The Messenger of God, peace and blessings be upon him, said: "If a mutilated slave is appointed over you and leads you by the Book of God, listen to him and obey." [Narrated by Muslim]
Notes / الحواشي
1 Regarding the saying: "If a mutilated slave is appointed over you," etc.: This means to listen and obey the leader, even if he is of low lineage, such as a black slave with severed limbs; his obedience is obligatory. A slave may become a leader if appointed by an imam or if he gains control through power and followers. However, appointing a slave as a leader is not permissible by choice, as freedom is a condition, according to al-Nawawi. Thus, it is stated in al-Durr al-Mukhtar and Radd al-Mukhtar: The authority of a usurper is valid due to necessity to prevent unrest, and as per the saying: "Listen and obey, even if a mutilated Abyssinian slave is appointed over you."
١ قوله: إن أمر عليكم عبد مجدع إلخ: أي أسمع وأطع للأمير، وإن كان دني النسب حتى لو كان عبدا أسود مقطوع الأطراف فطاعته واجبة، ويتصور إمارة العبد إذا ولَّاه بعض الأئمة أو يغلب على البلاد بشوكته وأتباعه، ولا يجوز ابتداءً عقد الولاية له مع الاختيار، بل شرطها الحرية، قاله النووي، ولذلك قال في (الدر المختار) و(رد المختار): وتصح سلطنة متغلب للضرورة، وهي دفع الفتنة، ولقوله عليه السلام: (أسمعوا وأطيعوا ولو أمر عليكم عبد حبشي أجدع).
وَعَنْ أَنَسِ رضي الله عنه ، أَنَّ رَسُوْلَ اللهِ صلي الله عليه وسلم قَالَ: (اسْمَعُوا وَأَطِيعُوا وَإِنْ اسْتُعْمِلَ١)حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ). رَوَاهُ الْبُخَارِيُّ.
Anas, may God be pleased with him, reported that the Messenger of God, peace and blessings be upon him, said: "Listen and obey, even if an Abyssinian whose head is like a raisin is appointed over you." [Narrated by al-Bukhari]
Notes / الحواشي
2 Regarding the saying: "Even if an Abyssinian slave whose head is like a raisin," etc.: This refers to an Abyssinian slave appointed by the supreme imam over the people, not as the supreme imam himself, as imams must be from Quraysh. It is said to be an exaggeration to emphasize obedience and prohibit division or opposition, as stated in al-Marqah.
٢ قوله: وإن استعمل عليكم عبد حبشي إلخ؛ أي وإن استعمله الإمام الأعظم على القوم لا إن العبد الحبش هو الإمام الأعظم، فإن الأئمة من قريش. وقيل: المراد به الإمام الأعظم على سبيل الفرض، وهو مبالغة في الأمربطاعته والنهي عن شقاقه ومخالفته. كذا في (المرقاة).
وَعَنْ زِيَادِ بْنِ كُسَيْبٍ الْعَدَوِيِّ قَالَ: كُنْتُ مَعَ أَبِي بَكُرَةَ تَحْتَ مِنْبَرِ ابْنِ عَامِرٍ وَهُوَ يَخْطُبُ، وَعَلَيْهِ ثِيَابٌّ رِقَاقٌّ، فَقَالَ أَبُو بِلَالٍ: انْظُرُوا إِلَى أَمِيرِنًا يَلْبَسُ ثِيَابَ الْفُسَّاقِ. فَقَالَ أَبُو بَكْرَةَ: اسْكُتْ، سَمِعْتُ رَسُولَ اللهِ صلي الله عليه وسلم يَقُولُ: (مَنْ أَهَانَ سُلْطَانَ اللهِ فِي الْأَرْضِ أَهَاتَهُ اللهُ). رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثُ حَسَنُّ غَرِيْبُ.
Ziyad ibn Kusayb al-Adawi said: I was with Abu Bakra under the pulpit of Ibn Amir while he was preaching, wearing thin clothes. Abu Bilal said: "Look at our leader wearing the clothes of the immoral." Abu Bakra said: "Be quiet. I heard the Messenger of God, peace and curses be upon him, say: 'Whoever humiliates God's authority on earth, God will humiliate him.'" [Narrated by al-Tirmidhi, who said: This is a good and rare hadith]
وَعَنْ أَبِيْ سَعِيْدٍ رضي الله عنه ، قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (أَفْضَلُ الْجِهَادِ مَنْ قَالَ كَلِمَةَ حَقِّ عِنْدَ سُلْطَانٍ جَائِر). رَوَاهُ التِّرْمِذِيُّ وَأَبُوْ دَاوُدَ وَابْنِ مَاجَه، وَرَوَاهُ أَحْمَدُ وَالنَّسَائِيُّ عَنْ طَارِقِ بْنِ شِهَاپٍ.
Abu Sa'id, may God be pleased with him, reported that the Messenger of God, peace and blessings be upon him, said: "The best jihad is to speak a word of truth before an unjust ruler." [Narrated by al-Tirmidhi, Abu Dawud, Ibn Majah, Ahmad, and al-Nasa'i from Tariq ibn Shihab]
وَعَنْ عَائِشَةَ رضي الله عنها عَنْ رَسُوْلِ اللهِ صلي الله عليه وسلم قَالَ: (أَتَدْرُونَ مَنْ السَّابِقُونَ إِلَى ظِلِّ اللهِ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ؟) قَالُوا: اللّهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: (الَّذِينَ إِذَا أُعْظُوا الْحَقَّ قَبِلُوهُ، وَإِذَا سُئِلُوهُ بَذَلُوهُ، وَحَكَمُوا لِلنَّاسِ كَحُكْمِهِمْ لِأَنْفُسِهِمْ). رَوَاهُ أَحْمَدُ.
Aisha, may God be pleased with her, reported that the Messenger of God, peace and blessings be upon him, said: "Do you know who will be the first to enter the shade of God Almighty on the Day of Resurrection?" They said: "God and His Messenger know best." He said: "Those who accept the truth when it is given to them, give it when asked, and judge others as they judge themselves." [Narrated by Ahmad]
وَعَنِ ابْنِ عُمَرَ قَالَ: كُنَّا إِذَا بَايَعْنَا رَسُولَ اللّهِ صلي الله عليه وسلم عَلَى السَّمْعِ وَالطَّاعَةِ يَقُولُ لَنَا: (فِيمَا اسْتَطَعْتُمْ). مُتَّفَقُّ عَلَيْهِ.
Ibn Umar said: When we pledged allegiance to the Messenger of God, peace and blessings be upon him, to listen and obey, he would say to us: "As much as you are able." [Agreed upon]
وَعَنْ أَبِيْ ذَرِّرضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (كَيْفَ أَنْتُمْ وَأَئِمَّةُ مِنْ بَعْدِي يَسْتَأْثِرُونَ بِهَذَا الْفَيْء)، قُلْتُ: أَمَا وَالَّذِي بَعَثَكَ بِالْحَقِّ أَضَعُ سَيْفِي عَلَى عَاتِقِي، ثُمَّ أَضْرِبُ بِهِ حَتَّى أَلْقَاكَ، قَالَ: (أَوَلَا أَدْلُّكَ عَلَى خَيْرٍ مِنْ ذَلِكَ، تَصْيِرُ حَقَّى تَلْقَانِيٌ). رَوَاهُ أَبُوْ دَاوُدَ.
Abu Dharr, may God be pleased with him, said: I said: "O Messenger of God, will you not appoint me?" He struck my shoulder with his hand and said: "O Abu Dharr, you are weak, and it is a trust. On the Day of Resurrection, it will be a source of humiliation and regret, except for those who take it rightfully and fulfill its duties." In another narration: "O Abu Dharr, I see you as weak, and I want for you what I want for myself. Do not rule over two people, nor manage an orphan's wealth." [Narrated by Muslim]
وعن ابن عباس رضي الله عنه قال : قال رسول الله صلي الله عليه وسلم : ( من راي من امير شيئا يَكْرَهُهُ فَلْيَصْيِرْ عَلَيْهِ؛ فَإِنَّهُ لَيْسَ أَحَدِّ يُفَارِقُ الْجَمَاعَةَ شِبْرًا فَيَمُوْتُ إِلَّا مَاتَ مِيتَةً جَاهِلِيَّةً). مُتَّفَقُّ عَلَيْهِ.
Ibn Abbas, may God be pleased with him, reported that the Messenger of God, peace and blessings be upon him, said: "Whoever sees something from his leader that he dislikes should be patient, for whoever separates from the community by even a span and dies, dies the death of the pre-Islamic era." [Agreed upon]
وعن الحارث الاشعري رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم : (أمركم بخمس: بِالْجَمَاعَةِ وَالسَّمْعِ وَالطَّاعَةِ وَالْهِجْرَةِ وَالْجِهَادِ فِي سَبِيلِ اللهِ؛ فَإِنَّهُ مَنْ خَرَجَ مِنَ الْجَمَاعَةِ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رِبِّقَةَ الْإِسْلَامِ مِنْ عُنُقِهِ إِلَّا أَنْ يَرْجِعَ، وَمَنْ دَعَا بِدَعْوَى الْجَاهِلِيَّةِ فَهُوَ مِنْ جثى وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمُ). رَوَاهُ أَحْمَدُ وَالتِّرْمِذِيُّ.
Al-Harith al-Ash'ari, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said: "I command you with five things: the community, listening, obeying, migration, and jihad in the way of God. Whoever separates from the community by a span has removed the noose of Islam from his neck unless he returns. Whoever calls with the call of the pre-Islamic era is among the heaps of Hell, even if he fasts, prays, and claims to be a Muslim." [Narrated by Ahmad and al-Tirmidhi]
وعن ابي هريرة رضي الله عنه قال: سمعت رسول الله صلي الله عليه وسلم قال من خرج من الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ مِيتَةً جَاهِلِيَّةً، وَمَنْ قَاتَلَ تَحْتَ رَايَةٍ عِمَّيَّةٍ، يَغْضَبُ لِعَصَبَةِ، أَوْ يَدْعُو إِلَى عَصَبَةٍ، أَوْ يَنْصُرُ عَصَبَةً، فَقُتِلَ فَقِتْلَةُ جَاهِلِيَّةٌ، وَمَنْ خَرَجَ عَلَى أُمَّتِي يَضْرِبُ بَرَّهَا وَفَاجِرَهَا، وَلَا يَتَحَاشَى مِنْ مُؤْمِنِهَا، وَلَا يَفِي لِذِي غَهْدٍ عَهْدَهُ، فَلَيْسَ مِنِّي وَلَسْتُ مِنْهُ. رَوَاهُ مُسْلِمُ.
Abu Huraira, may God be pleased with him, said: I heard the Messenger of God, peace and blessings be upon him, say: "Whoever abandons obedience and separates from the community and dies, dies the death of the pre-Islamic era. Whoever fights under a blind banner, becoming angry for a faction, calling to a faction, or supporting a faction, and is killed, his killing is of the pre-Islamic era. Whoever rebels against my nation, striking the righteous and the wicked, not sparing its believers, nor fulfilling a covenant with those who have it, is not from me, and I am not from him." [Narrated by Muslim]
وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ قَالَ: سَمِعْتُ رَسُوْلَ اللّهِ صلي الله عليه وسلم يَقُوْلُ: (مَنْ خَلَعَ يَدًا مِنْ طَاعَةٍ لَقِيَ اللهَ يَوْمَ الْقِيَامَةِ لَا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ فِي عُنُقِهِ بَيْعَةُ مَاتَ مِيتَةً جَاهِلِيَّةً). رَوَاهُ مُسْلِمٌ.
Abdullah ibn Umar said: I heard the Messenger of God, peace and blessings be upon him, say: "Whoever withdraws his hand from obedience will meet God on the Day of Resurrection with no excuse. Whoever dies without a pledge of allegiance on his neck dies the death of the pre-Islamic era." [Narrated by Muslim]
وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ، قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (لَا تَسْأَلِ الْإِمَارَةَ؛ فَإِنَّكَ إِنْ أُعْطِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا، وَإِنْ أُعْطِيتَهَا مِنْ غَيْرٍ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا). مُتَّفَقُّ عَلَيْهِ.
Abd al-Rahman ibn Samura said: The Messenger of God, peace and blessings be upon him, said: "Do not seek leadership. If you are given it after asking, you will be left to it. If you are given it without asking, you will be helped in it." [Agreed upon]
وَعَنْ أَبِيُّ هُرَيْرَةَ رضي الله عنه عَنِ النَبي صلي الله عليه وسلم قَالَ: (إِنَّكُمْ سَتَحْرِصُونَ عَلَى الْإِمَارَةِ وَسَتَكُونُ نَدَامَةً يَوْمَ الْقِيَامَةِ، فَنِعْمَ الْمُرْضِعَةُ وَبِئْسَتِ الْفَاطِمَةُ). رَوَاهُ الْبُخَارِيُّ.
Abu Huraira, may God be pleased with him, reported that the Prophet, peace and blessings be upon him, said: "You will be eager for leadership, but it will be a source of regret on the Day of Resurrection. It is a good nurturer but a terrible weaner." [Narrated by al-Bukhari]
وَعَنْ أَبِيْ ذَرِّرضي الله عنه قَالَ: قُلْتُ: يَا رَسُولَ اللهِ، أَلَا تَسْتَعْمِلُنِي؟ قَالَ: فَضَرَبَ بِيَدِهِ عَلَى مَنْكِبِي، ثُمَّ قَالَ: (يَا أَبَا ذَرِّ، إِنَّكَ ضَعِيفٌ وَإِنَّهَا أَمَائَةُ، وَإِنَّهَا يَوْمَ الْقِيَامَةِ خِزْيٌّ وَندَامَةُ، إِلَّا مَنْ أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا). وَفِي رِوَايَةٍ: ((قَالَ: يَا أَبَا ذَرِّ، إِنِّي أَرَاكَ ضَعِيفًا، وَإِنِّ أُحِبُّ لَكَ مَا أُحِبُّ لِتَفْسِي، لَا تَأَمَّرَنَّ عَلَى اثْنَيْنِ وَلَا تَوَلَّيَنَّ مَالَ يَتِيِم).رَوَاهُ مُسْلِمٌ).
Abu Dharr, may God be pleased with him, said: I said: "O Messenger of God, will you not appoint me?" He struck my shoulder with his hand and said: "O Abu Dharr, you are weak, and it is a trust. On the Day of Resurrection, it will be a source of humiliation and regret, except for those who take it rightfully and fulfill its duties." In another narration: "O Abu Dharr, I see you as weak, and I want for you what I want for myself. Do not rule over two people, nor manage an orphan's wealth." [Narrated by Muslim]
وَعَنْهُ ُ قَالَ: قَالَ لِيْ رَسُوْلُ اللّهِ صلي الله عليه وسلم : (سِنَّةَ أَيَّامِ، ثُمَّ اعْقِلْ يَا أَبَا ذَرِّ مَا أَقُولُ لَكَ بَعْدُ)، فَلَمَّا كَانَ الْيَوْمُ السَّابِعُ قَالَ: (أُوصِيكَ بِتَقْوَى اللهِ فِي سِرِّ أَمْرِكَ وَعَلَانِيَتِهِ، وَإِذَا أَسَأْتَ فَأَحْسِنْ، وَلَا تَسْأَلَنَّ أَحَدًا شَيْئًا وَإِنْ سَقَطَ سَوْطُكَ، وَلَا تَقْبِضْ أَمَائَةً، وَلَا تَقْضِ بَيْنَ اثْنَيْنِ). رَوَاهُ أَحْمَدُ.
From him, he said: The Messenger of God, peace and blessings be upon him, said to me: "For six days, then heed what I say to you afterward." On the seventh day, he said: "I advise you to fear God in your private and public affairs. If you do wrong, then do good. Do not ask anyone for anything, even if your whip falls. Do not accept a trust, nor judge between two people." [Narrated by Ahmad]
وعن ابي موسي رضي الله عنه قال: دخلت علي النبي صلي الله عليه وسلم انا ورجلان من بني عمي ،فَقَالَ أَحَدُ الرَّجُلَيْنِ: يَا رَسُولَ اللهِ، أَمَّرْنَا عَلَى بَعْضِ مَا وَلَاكَ اللهُ، وَقَالَ الْآخَرُ مِثْلَ ذَلِكَ، فَقَالَ:(إِنَّا وَاللهِ لَا تُوَلِّي عَلَى هَذَا الْعَمَلِ أَحَدًا سَأَلَهُ، وَلَا أَحَدًا حَرَصَ عَلَيْهِ). وَفِي رِوَايَةٍ: (قَالَ: لَا نَسْتَعْمِلُ عَلَى عَمَلِنَا مَنْ أَرَادَهُ). مُتَّفَقُّ عَلَيْهِ.
Abu Musa, may God be pleased with him, said: I entered upon the Prophet, peace and blessings be upon him, with two men from my tribe. One of them said: "O Messenger of God, appoint us over some of what God has entrusted to you." The other said the same. He said: "By God, we do not appoint to this work anyone who asks for it or is eager for it." In another narration: "We do not appoint to our work anyone who seeks it." [Agreed upon]
وَعَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (ِدُونَ مِنْ خَيْرِ الَّاسِ أَشَدَّهُمْ كَرَاهِيَةً لِهَذَا الْأَمْرِ حَقَّى يَقَعَ فِيهِ). مُتَّفَقٌّ عَلَيْهِ.
Abu Huraira, may God be pleased with him, reported that the Messenger of God, peace and blessings be upon him, said: "The best of people are those who most dislike this matter until they undertake it." [Agreed upon]
وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ رضي الله عنهُم قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (أَلَا كُّلكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ، فَالْإِمَامُ الَّذِي عَلَى النَّاسِ رَاعٍ وَهُوَ مَسْئُولٌّ عَنْ رَعِيَّتِهِ، وَالرَّجُلُ رَاعٍ عَلَى أَهْلِ بَيْتِهِ وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ، وَالْمَرْأَةُ رَاعِيَةُ عَلَى أَهْلِ بَيْتِ زَوْجِهَا وَوَلَدِهِ وَهِيَ مَسْئُولَةٌ عَنْهُمْ، وَعَبْدُ الرَّجُلِ رَاعَ عَلَى مَالٍ سَيِّدِهِ وَهُوَ مَسْئُولٌ عَنْهُ. أَلَا فَكُلُكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ). مُتَّفَقُّ عَلَيْهِ.
Abdullah ibn Umar, may God be pleased with them, said: The Messenger of God, peace and blessings be upon him, said: "Every one of you is a shepherd and is responsible for his flock. The imam over the people is a shepherd and is responsible for his flock. A man is a shepherd over his household and is responsible for his flock. A woman is a shepherd over her husband's household and children and is responsible for them. A man's slave is a shepherd over his master's wealth and is responsible for it. Every one of you is a shepherd and is responsible for his flock." [Agreed upon]
وعن عائذ بن عمرو رضي الله عنه قال : سمعت رسول الله صلي الله عليه وسلم يقول : ( ان شر الرعَاءِ الْحُطَمَةُ). رَوَاهُ مُسْلِمُّ.
A'idh ibn Amr, may God be pleased with him, said: I heard the Messenger of God, peace and blessings be upon him, say: "The worst of shepherds are the harsh ones." [Narrated by Muslim]
وعن معقل بن يسار رضي الله عنه قال: سمعت رسول الله صلي الله عليه وسلم يقول : (ما من وال يَلِيْ رَعِيَّةً مِنَ الْمُسْلِمِينَ فَيَمُوتُ وَهُوَ غَاشٌّ لَهُمْ إِلَّا حَرَّمَ اللهُ عَلَيْهِ الْجَنَّةَ). مُتَّفَقٌّ عَلَيْهِ.
Ma'qil ibn Yasar, may God be pleased with him, said: I heard the Messenger of God, peace and blessings be upon him, say: "No governor who rules over a Muslim community and dies while deceiving them will enter Paradise." [Agreed upon]
وَعَنْهُ رضي الله عنه ، قَالَ: سَمِعْتُ رَسُوْلَ اللهِ صلي الله عليه وسلم يَقُوْلُ: (مَا مِنْ عَبْدٍ اسْتَرْعَاهُ اللهُ رَعِيَّةً فَلَمْ يَحْظْهَا بِنَصِيحَةٍ إِلَّا لَمْ يَجِدْ رَائِحَةَ الْجَنَّةِ). مُتَّفَقُّ عَلَيْهِ.
From him, may God be pleased with him, he said: I heard the Messenger of God, peace and blessings be upon him, say: "No servant whom God entrusts with a community and does not advise them sincerely will smell the fragrance of Paradise." [Agreed upon]
وَعَنْ أَبِيْ أُمَامَةَ رضي الله عنه ، عَنِ النَّبِيِّ صلي الله عليه وسلم قَالَ: (إِنَّ الْأَمِيرَ إِذَا ابْتَغَى الرِّيَبَةَ فِي النَّاسِ أَفْسَدَهُمْ). رَوَاهُ أَبُوْ دَاوُدَ.
Abu Umama, may God be pleased with him, reported that the Prophet, peace and blessings be upon him, said: "If a leader seeks suspicion among the people, he corrupts them." [Narrated by Abu Dawud]
وَعَنْ مُعَاوِيَةَ رضي الله عنه ، قَالَ: سَمِعْتُ رَسُوْلَ اللهِ صلي الله عليه وسلم يَقُولُ: (إِنَّكَ إِنِ اتَّبَعْتَ عَوْرَاتِ النَّاسِ أَفْسَدْتَهُمْ). رَوَاهُ الْبَيْهَقِيُّ فِي (شُعَبِ الْإِيْمَانِ).
Muawiya, may God be pleased with him, said: I heard the Messenger of God, peace and blessings be upon him, say: "If you pursue people's faults, you will corrupt them." [Narrated by al-Bayhaqi in Shu'ab al-Iman]
وَعَنْ عَائِشَةَ رضي الله عنها قَالَتْ: قَالَ رَسُوْلُ اللّهِ صلي الله عليه وسلم : (الُلهُمَّ مَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَشَقَّ عَلَيْهِمْ فَاشْقُقْ عَلَيْهِ، وَمَنْ وَلِيَ مِنْ أَمْرِ أُمَّتِي شَيْئًا فَرَفَقَ بِهِمْ فَارْفُقْ بِهِ). رَوَاهُ مُسْلِمٌ.
Aisha, may God be pleased with her, said: The Messenger of God, peace and blessings be upon him, said: "O God, whoever takes charge of any matter of my nation and causes them hardship, cause him hardship. Whoever takes charge of any matter of my nation and is gentle with them, be gentle with him." [Narrated by Muslim]
وَعَنْ عُمَرَ بْنِ الْخَظّابِ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (إِنَّ أَفْضَلَ عِبَادِ اللهِ عِنْدَ اللهِ مَنْزِلَةٌ يَوْمَ الْقِيَامَةِ إِمَامٌّ عَادِلٌ رَفِيْقُ، وَشَرَّ عِبَادِ اللهِ عِنْدَ اللهِ مَنْزِلَةً يَوْمَ الْقِيَامِةِ إِمَامٌّ جَائِرٌ خَرِقٌّ). رَوَاهُ الْبَيْهَقِيُّ فِي (شُعَبِ الْإِيْمَانِ).
Umar ibn al-Khattab, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said: "The best of God's servants in rank with God on the Day of Resurrection are the just and gentle imam, and the worst of God's servants in rank with God on the Day of Resurrection are the unjust and harsh imam." [Narrated by al-Bayhaqi in Shu'ab al-Iman]
وعن عبدالله بن عمرو بن العاص رضي الله عنهما قال : قال رسول الله صلي الله عليه وسلم : ( ان الْمُقْسِطِينَ عِنْدَ اللهِ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمَنِ، وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا). رَوَاهُ مُسْلِمٌ.
Abdullah ibn Amr ibn al-As, may God be pleased with them, said: The Messenger of God, peace and blessings be upon him, said: "The just will be with God on pulpits of light at the right hand of the Merciful, and both His hands are right, those who are just in their rulings, their families, and what they govern." [Narrated by Muslim]
وَعَنْ أَبِيْ سَعِيْدٍرضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صلي الله عليه وسلم : (مَا بَعَثَ اللهُ مِنْ نَبِيٍّ وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ إِلَّا كَانَتْ لَهُ بَطَائَتَانٍ: بِطَائَةٌ تَأْمُرُهُ بِالْمَعْرُوفِ وَتَحْضُّهُ عَلَيْهِ، وَبِطَائَةٌ تَأْمُرُهُ بِالشَّرِّ وَتَحْضُّهُ عَلَيْهِ، فَالْمَعْصُومُ مَنْ عَصَمَهُ اللهُ). رَوَاهُ الْبُخَارِيُّ.
Abu Sa'id, may God be pleased with him, reported that the Messenger of God, peace and blessings be upon him, said: "No prophet was sent by God, nor any caliph appointed, except that he had two confidants: one who commands good and urges it, and one who commands evil and urges it. The protected is the one whom God protects." [Narrated by al-Bukhari]
وَعَنْ عَائِشَةَ رضي الله عنها قَالَتْ: قَالَ رَسُوْلُ اللّهِ صلي الله عليه وسلم ّ: (إِذَا أَرَادَ اللهُ بِالْأَمِيرِ خَيْرًا جَعَلَ لَهُ وَزِيرَ صِدْقٍ، إِنْ نَسِيَ ذَكَّرَهُ، وَإِنْ ذَكَرَ أَعَانَهُ. وَإِذَا أَرَادَ اللهُ بِهِ غَيْرَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ، إِنْ نَسِيَ لَمْ يُذَكِّرْهُ، وَإِنْ ذَكَرَ لَمْ يُعِنْهُ). رَوَاهُ أَبُوْ دَاوُدَ وَالنَّسَائِيُّ.
Aisha, may God be pleased with her, said: The Messenger of God, peace and blessings be upon him, said: "If God intends good for a leader, He gives him a truthful advisor who reminds him if he forgets and assists him if he remembers. If God intends otherwise, He gives him an evil advisor who does not remind him if he forgets and does not assist him if he remembers." [Narrated by Abu Dawud and al-Nasa'i]
وَعَنْ أَبِيْ سَعِيْدٍ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (أَحَبُّ النَّاسِ إِلَى اللهِ يَوْم الْقِيَامَةِ وَأَدْتَاهُمْ مِنْهُ مَجْلِسًا إِمَامٌ عَادِلٌ، وَإِنَّ أَبْغَضَ النَّاسِ إِلَى اللهِ يَوْمَ الْقِيَامَةِ وَأَشَدُّهُـم عَذَابًا). وَفِي رِوَايَةٍ: (وَأَبْعَدَهُمْ مِنْهُ مَجْلِسًا إِمَامَّ جَائِرٌ). رَوَاهُ التِّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثُ حَسَنُ غَرِيْبُ.
Abu Sa'id, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said: "The most beloved of people to God on the Day of Resurrection and the closest to Him in seating is a just imam, and the most hated of people to God on the Day of Resurrection and the farthest from Him in seating is an unjust imam." [Narrated by al-Tirmidhi, who said: This is a good and rare hadith]
وعن ابن عمر رضي الله عنه ان النبي صلي الله عليه وسلم قال: (ان السلطان ظل في الارض يَأْوِيْ إِلَيْهِ كُلُّ مَظْلُوْمٍ مِنْ عِبَادِهِ، فَإِذَا عَدَلَ كَانَ لَهُ الْأَجْرُ وَعَلَى الرَّعِيَّةِ الشُّكْرُ، وَإِذَا جَار كَانَ عَلَيْهِ الْإِصْرُ وَعَلَى الرَّعِيَّةِ الصَّبْرُ). رَوَاهُ الْبَيْهَقِيُّ فِي (شُعَبِ الْإِيْمَانِ).
Ibn Umar, may God be pleased with him, reported that the Prophet, peace and blessings be upon him, said: "The ruler is a shade on earth to which every oppressed person turns. If he is just, he will have a reward, and the people owe gratitude. If he is unjust, he bears the burden, and the people must be patient." [Narrated by al-Bayhaqi in Shu'ab al-Iman]
وعن ابي هريرة رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم : (ما من امير عشرة الا يُؤْلَى بِهِ يَوْمَ الْقِيَامَةِ مَغْلُولًا حَتَّى يَقُكَّ عَنْهُ الْعَدْلُ أَوْ يُؤْبِقُهُ الْجُوْرُ). رَوَاهُ الدَّارِميُّ.
Abu Huraira, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said: "No leader of ten will be brought on the Day of Resurrection except in chains, until justice frees him or injustice destroys him." [Narrated by al-Darimi]
وعن ابي امامة رضي الله عنه عن النبي صلي الله عليه وسلم انه قال : (ما من رجل يلي امر عشرة فَمَا فَوْقَ ذَلِكَ إِلَّا أَتَّى اللّهَ عَزَّ وَجَلَّ مَغْلُولًا يَوْمَ الْقِيَامَةِ يَدُهُ إِلَى عُنُقِهِ، فَكَّهُ بِرُّهُ أَوْ أَوْبَقَه إِثْمُهُ، أَوَّلُهَا مَلَامَةٌ، وَأَوْسَطُهَا نَدَامَةُ، وَآخِرُهَا خِزْيُّ يَوْمَ الْقِيَامَةِ). رَوَاهُ أَحْمَدُ.
Abu Umama, may God be pleased with him, reported that the Prophet, peace and blessings be upon him, said: "No man who governs ten or more will come to God Almighty on the Day of Resurrection except in chains, with his hand to his neck, until his righteousness frees him or his sin destroys him. Its beginning is blame, its middle is regret, and its end is disgrace on the Day of Resurrection." [Narrated by Ahmad]
وَعَنْ جَابِرِ بْنِ سَمُرَةَ رضي الله عنه، قَالَ: سَمِعْتُ رَسُوْلَ اللّهِ وصلي الله عليه وسلم يَقُوْلُ: (ثَلَاثٌ أَخَافُ عَلَى أُمَّتِيْ: الإِسْتِسْقَاءُ بِالْأَنْوَاءِ، وَحَيْفُ السُّلْطَانِ، وَتَكْذِيبُ بِالْقَدَرِ). رَوَاهُ أَحْمَدُ
Jabir ibn Samura, may God be pleased with him, said: I heard the Messenger of God, peace and blessings be upon him, say: "Three things I fear for my nation: seeking rain through the stars, the injustice of the ruler, and denying destiny." [Narrated by Ahmad]
وَعَنْ أَبِيْ هُرَيْرَةَ ُ قَالَ: قَالَ رَسُوْلُ اللّهِ صلي الله عليه وسلم : (وَيْلٌ لِلْأُمَرَاءِ، وَيُلٌ لِلْعُرَفَاءِ، وَيْلَّ لِلْأُمَنَاءِ لَيَتَمَنَّينَّ أَقْوَامٌ يَوْمَ الْقِيَامَةِ أَنَّ ذَوَائِبَهُمْ كَانَتْ مُعَلَّقَةً بِالثُرِيًّا يَتَذَبْدَبُونَ بَيْنَ السَّمَاءِ وَالْأَرْضِ وَأَنَّهُمْ لَمْ يَلُوْا عَمَلًا). رَوَاه فِي (شَرْحِ السُّنَّةِ)
وَرَوَاهُ أَحْمَدُ، وَفِي رِوَايَتِهِ: (أَنَّ ذَوَائِبَهُمْ كَانَتْ مُعَلَّقَةً بِالثُّرَّيَّا يَتَذبذَبُونَ بَيْنَ السَّمَاء وَالْأَرْضِ وَلَمْ يَكُونُوا عَمِلُوا عَلَى شَيْءٍ).
Abu Huraira said: The Messenger of God, peace and blessings be upon him, said: "Woe to the leaders, woe to the chiefs, woe to the trustees. Some people will wish on the Day of Resurrection that their hair was hung from the Pleiades, swaying between heaven and earth, rather than having undertaken any work." [Narrated in Sharh al-Sunnah and by Ahmad, with the addition: "...and that they had not worked on anything]
وَعَنْ غَالِبٍ الْقَطّانِ عَنْ رَجُلٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: قَالَ رَسُوْلُ اللّهِ صلي الله عليه وسلم : ( إِنَّ الْعِرَافَةَ حَقُّ، وَلَا بُدَّ لِلنَّاسِ مِنَ الْعُرَفَاءِ، وَلَكِنَّ الْعُرَفَاءَ فِي النَّارِ). رَوَاهُ أَبُوْ دَاوُدَ.
Ghalib al-Qattan narrated from a man, from his father, from his grandfather, who said: The Messenger of God, peace and blessings be upon him, said: "The role of the chief is true, and people need chiefs, but the chiefs are in the Fire." [Narrated by Abu Dawud
وَعَنِ الْمِقْدَامِ بْنِ مَعْدِيْكَرِبَ أَنَّ رَسُوْلَ اللّهِ صلي الله عليه وسلم ضَرَبَ عَلَى مَنْكِبِهِ، ثُمَّ قَالَ لَهُ: (أَفْلَحْتَ يَا قُدَيْمُ، إِنْ مُتَّ وَلَمْ تَكُنْ أَمِيرًا وَلَا كَاتِبًا وَلَا عَرِيفًا). رَوَاهُ أَبُوْ دَاوُدَ.
Al-Miqdam ibn Ma'dikarib said: The Messenger of God, peace and blessings be upon him, struck his shoulder and said to him: "You have succeeded, O Qudaym, if you die without being a leader, a scribe, or a chief." [Narrated by Abu Dawud]
وَعَنْ مُعَاوِيَةَ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (يَا مُعَاوِيَةُ، إِنْ وُلِّيْتَ أَمْرًا فَاتَّقِ اللهَ وَاعْدِلْ). قَالَ: فَمَا زِلْتُ أَظُنُّ أَنِّ مُبْتَلّى بِعَمَلٍ لِقَوْلِ النَّبِيِّ صلي الله عليه وسلم حَتَّى ابْتُلِيتُ. رَوَاهُ أَحْمَدُ وَالْبَيْهَقِيُّ فِي (دَلَائِلِ النُّبُوَّةِ).
Muawiya, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said: "O Muawiya, if you are given authority, fear God and be just." He said: I continued to believe I would be tested with authority because of the Prophet's words until I was tested. [Narrated by Ahmad and al-Bayhaqi in Dala'il al-Nubuwwa]
وَعَنْ عَبْدِ اللهِ بْنِ عَمْرِو رضي الله عنهما قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم: (مَنْ١ نَظَرَ إِلَى أَخِيْهِ نَظْرَةً يُخِيْفُهُ أَخَافَهُ اللهُ يَوْمَ الْقَيَامَةِ). رَوَاهُ الْبَيْهَقِيُّ فِي (شُعَبِ الْإِيْمَانِ).
Abdullah ibn Amr, may God be pleased with them, said: The Messenger of God, peace and blessings be upon him, said: "Whoever looks at his brother with a look that frightens him, God will frighten him on the Day of Resurrection." [Narrated by al-Bayhaqi in Shu'ab al-Iman]
Notes / الحواشي
1 Regarding the saying: "Whoever looks at his brother with a look that frightens him," etc.: This hadith is mentioned in this chapter to indicate that merely causing fear incurs punishment on the Day of Resurrection, so how much more for greater forms of oppression? It implies that whoever looks at his brother with mercy and compassion, God will look at him with care on the Day of Resurrection, as stated in al-Marqah.
١ قوله: من نظر إلى أخيه نظرة يخيفه إلخ: إيراد هذ الحديث في هذا الباب للإشارة إلى أن مجرد الإخافة يترتب عليه العقوبة يوم القيامة، فكيف بما فوقها من أنواع المظلمة، ويؤخذ من مفهومه: أن من نظر بعين الرحمة والشفقة إلى أخيه نظر الله إليه بعين العناية يوم القيامة. كذا في (المرقاة).
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (لَا يَدْخُلُ الْجَنَّة صَاحِبُ مَكْبٍس). يَعْنِيِّ الَّذِيْ يَعْشُرُ النَّاسَ. رَوَاهُ أَحْمَدُ وَأَبُوْ دَاوُدَ وَالدَّارِيُّ.
Uqba ibn Amir, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said: "No tax collector will enter Paradise." Meaning, one who taxes people. [Narrated by Ahmad, Abu Dawud, and al-Darimi]
وعن انس رضي الله عنه قال: كان قيس بن سعد من النبي صلي الله عليه وسلم بمنزلة صاحب الشُّرَطِ مِنَ الْأَمِيرِ. رَوَاءُ الْبُخَارِيُّ.
Anas, may God be pleased with him, said: Qays ibn Sa'd was to the Prophet, peace and blessings be upon him, like the chief of police to a leader. [Narrated by al-Bukhari]
وَعَنْ كَعْبٍ بْنِ عُجْرَةَ رضي الله عنه، قَالَ: قَالَ لِيْ رَسُوْلُ اللهِ صلي الله عليه وسلم: (أُعِيذُكَ بِاللهِ مِنْ إِمَارَةِ السُّفَهَاءِ)، قَالَ: وَمَا ذَاكَ يَا رَسُوْلَ اللهِ؟ قَالَ: (أُمَرَاءً سَيَكُونُونَ مِنْ بَعْدِيْ، مَنْ دَخَلَ عَلَيْهِمْ فَصَدِّقَهُمْ بِكَذِبِهِمْ، وَأَعَانَهُمْ عَلَى ظُلْمِهِمْ، فَلَيْسُوْا مِنِّي وَلَسْتُ مِنْهُمْ، وَلَمْ يَرِدُوا عَلَيَّ الْخَوْضَ، وَمَنْ لَمْ يَدْخُلْ عَلَيْهِمْ وَلَمْ يُصَدِّقْهُمْ بِكِذْبِهِمْ، وَلَمْ يُعِنْهُمْ عَلَى ظُلْمِهِمْ فَأُولَئِكَ مِنِّي وَأَنَا مِنْهُمْ، وَأُوْلَئِكَ يَرِدُوْنَ عَلَّ الْخَوْضَ). رَوَاهُ التَرْمِذِيُّ وَالنَّسَائِيُّ.
Ka'b ibn Ujra, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said to me: "I seek refuge for you with God from the leadership of fools." I said: "What is that, O Messenger of God?" He said: "Leaders who will come after me. Whoever enters upon them and confirms their lies or assists in their oppression is not from me, and I am not from them, and they will not come to me at the Pool. Whoever does not enter upon them, does not confirm their lies, and does not assist in their oppression, they are from me, and I am from them, and they will come to me at the Pool." [Narrated by al-Tirmidhi and al-Nasa'i]
وَعَنِ ابْنِ عَبَّاسِ رضي الله عنه عَنِ النَّبِيِّ وصلي الله عليه وسلم قَالَ: (مَنْ سَكَنَ الْبَادِيَةَ جَفَا، وَمَنِ اتَّبَعَ الصَّيْدَ غَفَلَ، وَمَنْ أَتَّى السُّلْطَانَ افْتُتِنَ). رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَالنَّسَائِيُّ.
وَفِي رِوَايَةٍ أَبِيْ دَاوُدَ: (مَنْ لَزِمَ السُّلْطَانَ افْتُتِنَ)، زَادَ: (وَمَا ازْدَادَ عَبْدُّ مِنَ السُّلْطَانِ دُنُوًّا إِلَّا ازْدَادَ مِنَ اللهِ بُعْدًا).
Ibn Abbas, may God be pleased with him, reported that the Prophet, peace and blessings be upon him, said: "Whoever lives in the desert becomes harsh, whoever follows hunting becomes heedless, and whoever comes to the ruler is tempted." [Narrated by Ahmad, al-Tirmidhi, and al-Nasa'i. In Abu Dawud's narration: "Whoever clings to the ruler is tempted," adding: "The closer a servant gets to the ruler, the further he gets from God."
وَعَنْ يَحْيَ بْنِ هَاشِمٍ عَنْ يُولس بْنِ أَبِيْ إِسْحَاقَ عَنْ أَبِيْهِ رضي الله عنه، قَالَ: قَالَ رَسُوْلُ الله صلي الله عليه وسلم : (كما تكونون كذلك يومر عليكم ). رواه البيهقي في(شعب الايمان).
Yahya ibn Hashim narrated from Yulus ibn Abi Ishaq, from his father, may God be pleased with him, who said: The Messenger of God, peace and blessings be upon him, said: "As you are, so will your leaders be." [Narrated by al-Bayhaqi in Shu'ab al-Iman]
وَعَنْ أَبِيّ الدَّرْدَاءِ رضي الله عنه قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (إِنَّ اللّه تَعَالَى يَقُوْلُ: أَنَا اللهُ، لَا إِلَهَ إِلَّا أَنَا، مَالِكُ الْمُلُوْكِ، وَمَلِكُ الْمُلُوْكِ، قُلُوْبُ الْمُلُوْكِ فِي يَدِيْ، وَإِنَّ الْعِبَادَ إِذَا أَطَاعُونِي حَوَّلْتُ قُلُوبَ مُلُوكِهِمْ عَلَيْهِمْ بِالرَّحْمَةِ وَالرَّأْفَةِ، وَإِنَّ الْعِبَادَ إِذَا عَصَوْنِي حَوَّلْتُ قُلُوبَهُمْ بِالسَّخْطَةِ وَالتَّقْمَةِ، فَسَامُوهُمْ سُوءَ الْعَذَابِ، فَلا تَشْغَلُوا أَنْفُسَكُمْ بِالدُّعَاءِ عَلَى الْمُلُوكِ، وَلَكِنِ اشْتَغِلُوا أَنْفُسَكُمْ بِالذِّكْرِ وَالتَّضَرُّعِ إِلَيَّ أَكْفِكُمْ مُلُوكَكُمْ). رَوَاهُ أَبُوْ نُعَيْمِ، فِي (الْحِلْيَةِ).
Abu al-Darda, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said: "God Almighty says: I am God; there is no deity but Me, the King of kings, the Master of kings. The hearts of kings are in My hand. If My servants obey Me, I turn the hearts of their kings toward them with mercy and compassion. If My servants disobey Me, I turn their hearts with anger and resentment, and they afflict them with severe punishment. So do not occupy yourselves with praying against kings, but occupy yourselves with remembering and supplicating to Me, and I will suffice you against your kings." [Narrated by Abu Nu'aym in al-Hilya]
وَعَنْ أَبِيْ بَكْرَةَ رضي الله عنه قَالَ: لَمَّا بَلَغَ رَسُوْلَ اللهِ صلي الله عليه وسلم أَنَّ أَهْلَ فَارِسَ قَدْ مَلَّكُوا عَلَيْهِمْ بِنْتَ كِسْرَى، قَالَ: (لَنْ يُفْلِحَ١ قَوْمٌّ وَلَّوْا أَمْرَهُمْ امْرَأَةً). رَوَاهُ الْبُخَارِيُّ.
Abu Bakra, may God be pleased with him, said: When it reached the Messenger of God, peace and blessings be upon him, that the people of Persia had appointed a daughter of Khosrow over them, he said: "A people who entrust their affairs to a woman will never succeed." [Narrated by al-Bukhari]
Notes / الحواشي
1 Regarding the saying: "A people who entrust their affairs to a woman will never succeed": It is stated in al-Durr al-Mukhtar: Appointing an imam is one of the most important obligations, so it was prioritized over burying the one with miracles. The conditions include being a Muslim, free, male, rational, mature, capable, and from Quraysh, but not Hashimi or Alawi, and infallible.
١ قوله: لن يفلح قوم ولَّوا أمرهم امرأة: وقال في (الدر المختار): ونصب الإمام أهم الواجبات، فلذا قدَّموه على دفن صاحب المعجزات، ويشترط كونه مسلما حُرَّا ذَكرًا عاقلًا بالغًا قادرًا قرشيا لا هاشميًا علويًّا معصومًا.
وَعَنْ أَبِيُّ هُرَيْرَةَ رضي الله عنه ، قَالَ: قَالَ رَسُوْلُ اللهِ صلي الله عليه وسلم : (تَعَوَّذُوا بِاللهِ مِنْ رَأْسِ السَّبْعِينَ وَإِمَارَةِ الصِّبْيَانِ). رَوَاهُ أَحْمَدُ.
Abu Huraira, may God be pleased with him, said: The Messenger of God, peace and blessings be upon him, said: "Seek refuge with God from the beginning of the seventies and the leadership of children." [Narrated by Ahmad]