93 - Hükümler

Ebu Hureyre (r.a.)'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Her kim bana itaat ederse Allah'a itaat etmiştir. Her kim de bana isyan ederse Allah'a isyan etmiştir. Her kim benim emirim (olan kişiy) ‘e itaat ederse bana itaat etmiştir. Her kim de benim emirime isyan ederse, bana isyan etmiştir

Abdullah b. Ömer (r.a.)'den gelen bilgilere göre Resulullah (Sallallahu Aleyhi ve Sellem) şöyle buyurmuştur: "Dikkat ediniz! Her biriniz çobandır ve her biriniz güttüğü sürüden sorumludur. Şöyle ki insanların başında bulunan en büyük yönetici (devlet başkanı) bir çobandır ve o da idaresi altında bulunanlardan sorumludur. Erkek, kendi ev halkı üzerinde bir çobandır, o da eli altındakilerden sorumludur. Kadın da kocasının ev halkı ve çocukları üzerinde bir çobandır ve o da onlardan sorumludur. Kişinin kölesi de efendisinin malı üzerinde bir çobandır ve o da o malların korunmasından sorumludur. Dikkat edin! Ve'l-hasıl, her biriniz birer çobansınız ve her biriniz güttüğünüz sürüden sorumlusunuz!"

Muhammed b. CUbeyr b. Mut'im, Kureyş tarafından elçilikle gönderilen bir heyet arasında bulunduğu sırada Muaviye'nin huzurundayken geçen bir vakayı ve ondan işittiklerini şöyle nakletmiştir Muaviye Abdullah b. Amr b. elAs'ın 'Kahtanilerden birisi ileride me lik olacaktır' diye bir rivayette bulunduğunu duymuştu. Buna sinirlenen Muaviye (heyet karşısında) ayağa kalkıp, Allah'ı şanına layık sıfatlarla övdü. Sonra 'emma ba'du=sadede gelince' dedikten sonra şöyle konuştu: "Ey Kureyş heyeti! Bana bildirildiğine göre sizden bazı kimseler Allah' ın kitabında olmayan, Resulullah Sallallahu Aleyhi ve Sellem' den nakledilmeyen birtakım hadisler naklediyorlarmış. Emin olun uz ki onlar sizin cahillerinizdir. İnsanı sapıklığa sürükleyecek bu tip batıl sözlerden sakınınız. Çünkü ben Resulullah Sallallahu Aleyhi ve Sellem'den işittim. Şöyle buyuruyordu: "Şu hilafet işi Kureyş'te bulunacaktır. Onlar dini vecibelerini yerine getirdikleri müddetçe kim kendilerine düşmanlık ederse Allah onu yüzüstü ateşe atar

Narrated by Hudhayfah ibn al-Yaman (may Allah be pleased with him): People used to ask the Messenger of Allah (peace and blessings of Allah be upon him) about good things, but I used to ask him about evil things out of fear that they might reach me. One time I said: "O Messenger of Allah, we were in a state of ignorance (Jahiliyyah) and evil, then Allah brought us this good. Is there any evil after this good?" The Messenger of Allah (peace and blessings of Allah be upon him) replied: "Yes, there is." I asked: "Is there any good after that evil?" He replied: "Yes, but it will be a good tinged with corruption and discord." I asked: "What is its corruption?" He replied: "In that era, there will come a group of people who will follow a path other than my Sunnah and my way. You will recognize some of their actions and reject them." I asked: "O Messenger of Allah, after that era of mixed good, will there come another era of evil and corruption?" He replied: "Yes. In that era there will be callers who will invite people to the gates of Hell. Whoever responds to their call, they will cast him into it." I said: "O Messenger of Allah, describe these callers to us." He replied: "They will be from our own people and will speak our language." I asked: "O Messenger of Allah, if I live to see that time, what do you command me to do?" He replied: "Adhere to the community (jama'ah) of Muslims and their leaders." I asked: "What if there is no community and no leader?" He replied: "Then keep away from all those sects — even if you have to bite onto the root of a tree — and remain in that state until death comes to you.

Fath al-Bari Commentary:

"How one should act when there is no jama'ah." The word "kana" in the chapter heading here is a complete (tam) verb. The meaning is: how should a Muslim act in times of disagreement and division, before gathering around a single caliph?

"We were in a state of ignorance (Jahiliyyah) and evil." By this, Hudhayfah alludes to the fact that before Islam they were in a state of disbelief, killing one another, plundering each other's wealth, and committing reprehensible acts. "Then Allah brought us this good" — meaning Allah granted us faith, uprightness, and the avoidance of reprehensible deeds. According to the narration of Muslim, Hudhayfah added: "And we are still in that state."

"Is there any good after that evil?" He replied: "Yes, there is." According to the narration of Subay' ibn Khalid in Ibn Abi Shaybah's Musannaf, Hudhayfah asked: "What is the protection against that evil?" The Prophet (peace and blessings of Allah be upon him) replied: "The sword." Hudhayfah asked: "Is there anything after the sword?" The Prophet replied: "Yes — a truce." (Ibn Abi Shaybah, al-Musannaf, VII, 447.) The "evil" mentioned in the hadith refers to a series of civil strife (fitnahs) that arose after the assassination of Uthman (may Allah be pleased with him), or it refers to the punishment that will be given in the Hereafter as a consequence of those fitnahs

"Yes, but it will be a good tinged with corruption and discord." In Arabic, "dahan" means corruption and discord. By this, the Prophet (peace and blessings of Allah be upon him) is indicating that the era of good which follows the era of evil will not be a pure and unadulterated good, but will contain turbidity and impurity. According to some scholars, "al-dahan" means "dukhan — smoke," by which the Prophet (peace and blessings of Allah be upon him) alludes to the murky and troubled nature of conditions in that era. Other scholars say that "al-dahan" refers to anything undesirable and displeasing. Abu Ubayd stated that another hadith explains what is meant here: "The hearts of people will not return to their former purity." The word "dahan" originally refers to murkiness in the color of an animal. Accordingly, the meaning of the hadith would be: their hearts toward one another will not be pure and transparent. "In that era, there will come a group of people who will follow a path other than my Sunnah and my way." In the narration of Abu al-Aswad, the wording is: "After me there will come leaders who will not follow my path and will not abide by my Sunnah.

"You will recognize some of their actions and reject them" — meaning you will recognize the actions of some members of that mentioned group and express your disapproval of them. According to the narration of Muslim from Umm Salamah, the Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever objects to them is absolved, and whoever is displeased with them is safe." (Muslim, al-Imarah.

"Callers" — the plural form, referring to those who call people to something other than the truth. "Who will invite people to the gates of Hell" — the Prophet (peace and blessings of Allah be upon him) used this expression about them in reference to their ultimate fate. This is similar to saying about a person who commands a forbidden act: "This man stood on the brink of Hell.

"They will be from our own people" — meaning they will be from our tribe, speaking our language and belonging to our community. Al-Qabisi said: The meaning of the hadith is that they will outwardly appear to be upon our religion, but will be inwardly in opposition to it. According to the narration of Abu al-Aswad, the Prophet (peace and blessings of Allah be upon him) said: "Among them are people whose outward appearance is that of humans, but whose hearts are the hearts of devils.

Qadi Iyad says: The "first evil" mentioned in the hadith refers to the fitnahs that occurred after Uthman (may Allah be pleased with him). The "good" that followed refers to the righteous governance during the time of Umar ibn Abd al-Aziz. The "people whose actions you recognize and reject" refers to those who came after Umar ibn Abd al-Aziz — among whom were those who adhered to the Sunnah and justice, as well as those who called to innovation (bid'ah) and oppressed the people.

We add the following: It appears that the "first evil" in the hadith refers to the early fitnahs to which the Prophet (peace and blessings of Allah be upon him) alluded. The "good" refers to the rallying of people around Ali and Muawiyah. The "corruption" (dahan) refers to the opposition of certain governors during their era — such as Ziyad in Iraq — and certain groups such as the Kharijites. The "callers at the gates of Hell" refers to those who sought power — including the Kharijites and others. This is indicated by the Prophet's saying: "Adhere to the community of Muslims and their leaders" — meaning: stay close to the leaders of the Muslims even if they are unjust. This is clarified by the narration of Abu al-Aswad: "Even if they beat your back and take your wealth." Many such examples were witnessed during the governorship of al-Hajjaj and those like him

"Even if you have to bite onto the root of a tree" — this is a figurative expression indicating that one must adhere to the community of Muslims and obey their rulers, even if they are rebellious and disobedient. Al-Baydawi explains: The meaning of the hadith is: if there is no caliph on earth, then withdraw into seclusion and be patient in bearing the hardships of the times. "Biting on the root of a tree" is a metaphorical expression for enduring hardship — similar to the expression "so-and-so is biting on stones from the severity of his pain" — or the intended meaning is to cling and hold fast, as in the other hadith: "They seized it with their molars and clung to it ardently." The first interpretation is supported by the wording in another hadith: "That you die biting onto a tree root is better for you than following any of them."

Ibn Battal says: This hadith has been used by jurists as evidence that one must adhere to the community of Muslims and not rebel against unjust rulers, for the Prophet (peace and blessings of Allah be upon him) described the other group as "callers at the gates of Hell." The Prophet (peace and blessings of Allah be upon him) did not say about them — as he said about the first group — "you will recognize them and reject some of their actions." The only reason for their being in such a state is that they are not upon the truth. Despite this, the Prophet (peace and blessings of Allah be upon him) commanded that the community not be abandoned

Al-Tabari said: There is disagreement regarding the command and the community mentioned in the hadith. Some said: this command denotes obligation (wujub), and "the community" means the majority of Muslims. Al-Tabari then cites a report from Muhammad ibn Sirin: when Ibn Mas'ud was asked what to do after the assassination of Uthman, he advised: "Hold fast to the community, for Allah does not gather the nation of Muhammad upon misguidance." Another group said: "The community" means the Companions, not those who came after them. Another group said it refers to the scholars, because Allah created scholars as a proof and argument for the people — and people follow them in religious matters. According to al-Tabari, the correct view is: the meaning is that one must not separate from the community that is united in obedience to a leader whose leadership is agreed upon. Whoever abandons obedience to such a leader has separated from the community

Al-Tabari continues: It is understood from the hadith that if people have no leader and have split into factions and parties, a person should not follow any of those factions and should — if able — keep away from all of them out of fear of falling into evil.

Rulings Derived from the Hadith:

First: Ibn Abi Jamrah says: The hadith contains the wisdom of how Allah directs each of His servants to whichever disposition He wills. As a result, the love of asking about the various kinds of goodness — in order to act upon them and convey them to others — was instilled in the majority of the Companions, while the love of asking about evil was instilled in Hudhayfah. The purpose of this was to enable him to avoid evil and so that the clarification given would serve to ward off evil from those whom Allah wished to save

Second: The hadith demonstrates the breadth of the Prophet's (peace and blessings of Allah be upon him) knowledge and wisdom, including his knowledge of all wisdoms. The Prophet (peace and blessings of Allah be upon him) gave each questioner an answer appropriate to his particular situation.

Third: Whoever is granted love for a particular matter is more excellent in that matter than others. For this reason, Hudhayfah was the confidant of the Prophet (peace and blessings of Allah be upon him), and the Prophet disclosed to him secrets he did not share with others — to the extent that he informed him of the names of the hypocrites and many future events.

Fourth: Among the etiquettes of teaching is that a teacher should teach a student those branches of knowledge — from among the permissible — toward which the student shows inclination. For this is the most effective means of ensuring rapid comprehension and proper action.

Fifth: Everything that leads a person to the path of good is called "good," and the same principle applies in reverse to everything that leads to evil.

Sixth: Censure is directed at one who establishes a foundation for religious discourse based on something other than the Book and the Sunnah, and then treats the Book and Sunnah as mere extensions of that invented principle.

Seventh: Everything that is false and contrary to the way of the Prophet (peace and blessings of Allah be upon him) must be rejected — regardless of whether the one who promotes it is of high or low standing.

It is narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "When Allah sends down punishment upon a people, the punishment befalls every individual among them. Then each person will be resurrected according to his own deeds.

Fath al-Bari Commentary:

"Allah sending punishment down upon a community" means Allah sending punishment upon a people as recompense for their evil deeds.

"Then each person will be resurrected according to his own deeds." That is, each individual among them will be resurrected according to his own deeds. If his deeds were righteous, his end will be good; otherwise, it will be bad. For the righteous, the punishment will have served as purification; for the wicked, it will have served as retribution.

In Ibn Hibban's Sahih, it is narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) said: "When Allah strikes those who deserve His punishment even though there are righteous people among them, the righteous are struck along with them. Then each person will be resurrected according to his intention and deeds."

Ibn Battal said: This hadith explains the hadith of Zaynab bint Jahsh. When Zaynab asked the Messenger of Allah (peace and blessings be upon him): "Will we be destroyed even though there are so many righteous people among us?", the Messenger of Allah replied: "Yes, when wickedness and immorality become widespread." When evil deeds are openly manifested and sins are committed publicly, everyone is destroyed.

We add: Consistent with Ibn Battal's final words is the following hadith narrated by Abu Bakr (may Allah be pleased with him): "When people see a wrong and do not change it, it is close that Allah will send punishment upon all of them." This hadith was narrated by the imams of the Sunan collections, and Ibn Hibban declared it authentic. A similar hadith is the one narrated by Aisha (may Allah be pleased with her): "How strange — some people from my ummah set out to seize a man who has taken refuge in the House of Allah. While they are still in the open desert, they are caused to sink into the earth." We said: "O Messenger of Allah, sometimes all kinds of people may be found on the road." The Messenger of Allah (peace and blessings be upon him) said: "Yes! Among them there may be those who set out intentionally, those who set out unwillingly, and those who were with them without being one of them. All of them will perish, but they will be resurrected differently. Allah will resurrect them according to their intentions." (Muslim, Trials.) Muslim also has a similar narration from Umm Salamah: "I asked: O Messenger of Allah, what is the situation of the one who joined them unwillingly? The Messenger of Allah replied: He too will sink into the earth along with them, but on the Day of Resurrection he will be resurrected according to his intention." (Muslim, Trials.) Muslim has yet another narration from Jabir, in which the Messenger of Allah (peace and blessings be upon him) said: "Every servant will be resurrected in the state in which he died.

Al-Dawudi says: The meaning of the hadith of Ibn Umar is as follows: Among the nations punished because of their disbelief, there may be those who are merely trading in the markets and those who are not part of them. All of these perish through their appointed terms of death. However, on the Day of Resurrection they will be raised according to their own deeds. In short, sharing the same death does not entail sharing the same reward or punishment. On the contrary, every individual will receive the recompense of his own deed according to his own intention.

Ibn Abi Jamrah adopted the view that what befalls those who suffer such an end is a consequence of their remaining silent without commanding good and forbidding evil. Those who command good and forbid evil are true believers. Allah does not send punishment upon them; rather, He averts punishment from them. The following verses affirm this understanding: "And We would not destroy the cities unless their people were wrongdoers" (al-Qasas, 59), and: "But Allah would not punish them while you, O Prophet, are among them, and Allah would not punish them while they seek forgiveness" (al-Anfal, 33).

The following verse indicates that punishment may befall even those who do not forbid evil, even if they themselves do not commit it: "And when you see those who engage in offensive discourse concerning Our verses, turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people" (al-Nisa', 140). From this verse it is understood that it is permissible to flee from disbelievers and wrongdoers. For being in their company means putting oneself in danger — and this applies in the case where a person does not help them and is not pleased with what they do. If he helps them or is pleased with their deeds, he becomes one of them. The Prophet's command to hasten out of the land of Thamud confirms this.

The resurrection of people according to their own deeds is a just ruling. For they will receive in the Hereafter the reward of their righteous deeds, while whatever calamity befalls them in this world will serve as expiation for their evil deeds. Therefore, the punishment sent upon wrongdoers in this world will also come upon those who were with them and did not speak out against their deeds. This is a punishment for their sycophancy. Then on the Day of Resurrection, every individual will be raised and will receive the recompense of his own deed. This noble hadith is a warning and a grave admonition to those who do not forbid evil. If this is the state of those who remain silent, what then will be the state of those who flatter the wrongdoers? What will be the state of those who approve of their deeds? What will be the state of those who cooperate with them? We ask Allah for safety.

We also add: The necessary conclusion from Ibn Abi Jamrah's explanation is that punishment does not befall the obedient in this world on account of the deeds of the disobedient. Al-Qurtubi in al-Tadhkirah inclined toward this view. The explanation we provided above is much closer to the outward meaning of the hadith. Qadi Ibn al-Arabi adopted a similar view. This subject will be addressed when the hadith of Zaynab bint Jahsh is explained. When Zaynab asked: "Will we be destroyed even though there are so many righteous people among us?", the Messenger of Allah (peace and blessings be upon him) replied: "Yes, when wickedness and immorality become widespread!" This hadith will appear at the end of the chapter on Trials.

Seleme b. el-Ekva Haccac'ın huzuruna girdiğinde Haccac "Ey İbnü'l-Ekva! Sen topukların üzere dininden geri döndün. Çölde bedevi Araplarla yaşıyorsun" dedi. İbnü'l-Ekva "Hayır! (ben Medine'den yüz çevirmedim). Fakat Resulullah Sallallahu Aleyhi ve Sellem bana çölde oturma izni verdi" diye karşılık verdi. Yezid b. Ebi Ubeyd şöyle demiştir: Osman b. Affan öldürüldüğünde Seleme b. el-Ekva Rebeze'ye çıktı, orada bir kadınla evlendi ve ondan çocukları oldu. Ölümünden birkaç gece önceye kadar orada kaldı, ardından Medine'ye indi.

İbn Abbas r.a.'ın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Her kim idarecisinde hoşlanmadığı bir şey görecek olursa buna sabretsin. Çünkü kim (İslam) camiasından bir karış ayrılır da ölürse muhakkak o cahiliye ölümü ile ölür

Abdullah b. Ömer'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Müslüman bir kişinin, kendisine masiyet emredilmediği sürece sevdiği ve hoş/anmadığı hususlarda dinlemesi ve itaat etmesi üzerine bir yükümıüıüktür. Masiyet emredildiğinde ise dinlemek ve itaat etmek yoktur

Enes b. Malik'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "(İdarecilerinizin emirlerini) dinleyiniz ve onlara itaat ediniz. Üzerinize tayin olunan vali başı kuru üzüm (kişmiş) gibi olan Habeşli bir köle olsa bile."

Abdurrahman b. Semura şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem bana şu öğüdü verdi: "Ey Abdurrahman! Görevi isteme! Zira görev sana talebin üzere verilirse onunla başbaşa bırakılırsın. Eğer bu görev sana sen istemeden verilirse bu görevde yardım görürsün. Bir şeye yemin eder de başkasını ondan daha hayırlı görürsen yemininden dolayı kefaret verip, o hayırlı işi işle

Abdurrahman b. Semure şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem bana şöyle buyurdu: "Ey Abdurrahman! Görevi isteme! Zira görev sana talebin üzere verilirse onunla başbaşa bırakılırsın. Eğer istemeden verilirse bu görevde yardım görürsün. Bir şeye yemin eder de başkasını ondan daha hayırlı görürsen o hayırlı işi işle ve yemininden dolayı kefaret ver!" Fethu'l-Bari Açıklaması: "......... yani isteyerek. Hadisin manasına gelince, görev isteyen kimseye bu görev verildiğinde kişi hırsından dolayı o görevde yardım görmez. Hadisten hükümle ilgili bir şeyi talep etmenin mekruh olduğu anlaşılmaktadır. Hadisteki "emirlik" kavramına yargı, hisbe ve benzeri görevler dahildir. Bu görevleri hırsla isteyen kimseye yardım edilmez. Ebu Davud'un Ebu Hureyre'den naklettiği şu hadis bu hükümle zahiren çelişmektedir: "Her kim Müslümanları yargılama görevini talep edip, bu göreve gelirse sonra adaleti zulmüne galip gelirse ona cennet vardır. Zulmü adaletine galip gelirse o kişi cehennemdedir. "(Ebu Davud, Akdıye) Bu iki rivayeti birbiriyle cem ve telif etmek mümkündür: Kişinin görevi talep etmesi nedeniyle kendisine yardım edilmemesinden göreve geldiğinde adil davranmayacağı hükmü çıkmaz, ya da buradaki "görev isteme"yi "içinden geçirme", oradakini "göreve getirilme" olarak yorumlamak mümkündür. Ebu Musa'nın rivayet ettiği bir hadiste "Bizler bir görevi onu hırsla isteyene vermeyiz" ifadesi geçmişti.(Buhari, Ahkam) Bundan dolayı onun karşıtı "işme=yardım etme" kelimesiyle ifade edilmiştir. Yaptığı işte Allah'tan yardım alamayan kimsenin bu iş için yeterliliği yok demektir. Dolayısıyla böyle bir kimsenin isteğine olumlu cevap vermek doğru değildir. Bilindiği üzere hiçbir görev meşakkatten hali değildir. Allah'tan yardım almayan kimse girdiği işte tehlikeli bir konuma düşer ve hem dünyası, hem de ahireti hüsrana uğrar. Aklı olan bir kimse esasen görev talebinde bulunmaz. Aksine yeterli olduğu takdirde ona bu görev kendisi istemese de verilir. Bu durumda sözleri dosdoğru olan Nebi Sallallahu Aleyhi ve Sellem ona yardım vaadinde bulunmuştur. Bundaki fazilet de kimsenin saklısı ve gizlisi değildir

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Sizler mevki ve makamlara çok hırslı oluyorsunuz. Halbuki idarecilik, kıyamet günü nedamet olacaktır. O makam, ne güzel bir sütannedir ve ne kötü bir sütten kesendir

Abu Musa (may Allah be pleased with him) narrated: I went to the Prophet (peace and blessings of Allah be upon him) along with two men from my tribe. One of them said, "O Messenger of Allah, appoint me to a position of authority." The other said the same thing. The Messenger of Allah (peace and blessings of Allah be upon him) replied: "We do not assign this authority to those who ask for it or are eager for it.

Fath al-Bari Commentary:

"The dislikeness (makruh) of eagerly seeking authority." That is, eagerly seeking to obtain it. The term covers both the supreme authority (al-imara al-uzma), which refers to the caliphate, and the lesser authority (al-imara al-sughra), which refers to governorship over certain lands. This is an example of the Prophet (peace and blessings of Allah be upon him) foretelling something before it came to pass, and indeed it came to pass exactly as he foretold.

"Whereas leadership will be a source of regret on the Day of Resurrection." That is, it will be a source of regret for the one who does not fulfill this role properly. This is also recorded in the hadith narrated by Muslim from Abu Dharr: I asked the Messenger of Allah (peace and blessings of Allah be upon him), "O Messenger of Allah, will you not appoint me to a position of authority?" The Messenger of Allah (peace and blessings of Allah be upon him) replied: "You are weak! This position is a trust. On the Day of Resurrection, it will be a cause of disgrace and regret — except for the one who takes it rightfully and fulfills the obligations associated with it." (Muslim, al-Imara

Al-Nawawi said: This hadith is a great principle regarding abstaining from taking up positions of authority — especially for those who have weaknesses within themselves. Those who take up such a position without being qualified for it, and then fail to establish justice, will be punished with disgrace on the Day of Resurrection for their negligence, and that will be a cause of regret. As for the one who is qualified for the position and acts justly, there is, as understood from the narrations, a great reward. However, there is great danger in assuming such a position, and for this reason the great scholars have avoided taking up positions of authority. Allah the Exalted knows best

"What an excellent wet nurse it is, and what a terrible one it is when it weans!" Al-Dawudi explained this statement as follows: It is an excellent wet nurse in this world, but a terrible one that weans after death, for the person will be held accountable for what he did. Thus, this position is like a mother who weans her child before his need for nursing has ended, which causes the child to perish.

Another scholar explained it as follows: It is an excellent wet nurse because when a person assumes this position, he attains rank, wealth, influence, and various material and perceived pleasures. However, when he is separated from that position — whether by death or any other cause — it becomes a terrible one that weans, due to the responsibilities and accountabilities it brings about in the Hereafter.

From this hadith, it is understood that the blessings and happiness obtained by one who assumes a position of authority are less than the misery and harm he will face. This may occur in the worldly life through being dismissed from the position, whereupon the person becomes unknown and insignificant, or it may occur in the Hereafter through accountability and responsibility, which is even more severe. We ask Allah the Exalted for pardon and forgiveness.

Qadi al-Baydawi said: It does not befit a person of sound mind to indulge in pleasure and delight that is followed by regret and sorrow.

Al-Muhallab's view is as follows: Eagerly seeking a position of authority is a cause of conflict among people over that position. This ultimately leads to bloodshed, violation of property and honor, and the spread of corruption on earth. As for the source of regret, a person may be killed, dismissed from office, or may die regretting ever having assumed the position, for he will be held accountable for the responsibilities he incurred. Moreover, he has lost the very thing he eagerly sought, since he has been separated from it

Al-Muhallab continues: Excluded from this are cases where a person is the only one available for a position — such as when a governor dies and there is no one else to carry out the work. In such a case, if the person does not step forward, the affairs of the people will deteriorate and corruption will ensue.

We add: This does not contradict the assumption mentioned in the previous hadith regarding assuming a position whether sought or unsought. Rather, the word "eagerness" (hirs) indicates that a person who assumes a position out of fear that the people's affairs will deteriorate — which is generally not driven by greed — will be like one who was given the position without seeking it. The eagerness of someone who is the only one available for a position is excusable, since assuming the position becomes obligatory for him in such a case.

The appointment of a judge by the caliph is an individual obligation (fard al-ayn). If there is another person besides the judge who could fulfill the role, then assuming the position becomes a collective obligation (fard al-kifaya).

Hasan-ı Basrl'nin nakline göre Ubeydullah b. Ziyad, Ma'kıl b. Yesar'ı vefatıyla sonuçlanan hastalığı esnasında ziyaret etmişti. Ma'kıl, İbn Ziyad'a şöyle dedi: Sana Resulullah Sallallahu Aleyhi ve Sellem' den işittiğim bir hadis rivayet edeceğim: Ben Nebi Sallallahu Aleyhi ve Sellem'i şöyle buyururken işittim: "Allah bir kulu halkı görüp gözetmek için vali kılar da o hayırlı irşadıyla onları muhafaza etmezse cennetin kokusunu alamayacaktır

Hasan-ı Basrı şöyle demiştir: Hasta olan Ma'kıl b. Yesar'ı ziyarete. gitmiştik. Bu sırada yanımıza vali Ubeydullah girdi. Ma'kıl valiye sana Resulullah Sallallahu Aleyhi ve Sellem'den işittiğim bir hadisi rivayet edeceğim. O şöyle buyurdu dedi: "Müslümanlardan bir ahaliye valilik eden kimse halkı aldatıp, zulmetmiş olduğu halde ölürse muhakkak Allah ona cenneti haram etmiştir." Fethu'l-Bari Açıklaması: "Nasihat etmeyen" yani o halka nasihat etmeyen demektir. "Ubeydullah b. Ziyad" yani Muaviye ve oğlu Yezid zamanında Basra valisi olan Ubeydullah. "r1''' yani onları koruyup gözetmezse. İbn Battal şu açıklamayı yapar: Bu, zalim halifelere yönelik ağır bir tehdittir. Kim Yüce Allah'ın yönetimini eline verdiği halkın haklarını korumaz veya onlara hıyanet eder ya da zulmederse kıyamet günü kuııara yapmış olduğu mezalimin hesabını vermesi talep edilir. Büyük bir millete zulmeden kimse bu sorumluluktan kurtulmayı nasıl başarabilir? "Allah ona cenneti haram etmiştir" cümlesinin manası Yüce Allah onun üzerine tehdidini uygulayacak ve mazlumlar ondan hoşnut edilmeyecektir demektir

Narrated from Aisha (may Allah be pleased with her), who said: "The Messenger of Allah (peace and blessings of Allah be upon him) loved sweets and honey. After leading the 'Asr prayer, he would go to each of his wives in turn and draw close to kiss her. One time he entered the quarters of Hafsa, daughter of 'Umar, and stayed with her longer than was his custom with the others. When I asked about the reason, I was told: A woman from Hafsa's relatives had gifted her a small skin of honey, and Hafsa had served a honey drink to the Messenger of Allah (peace and blessings of Allah be upon him) from it. I said to myself: 'By Allah, I will devise a plan regarding this.' So I disclosed my idea to Sawdah and said to her: 'When the Messenger of Allah enters your quarters and approaches you, say to him: O Messenger of Allah, have you eaten mughafir?' He will say 'No.' Then you say: 'Then what is this smell I detect on you?' — for the Messenger of Allah found it very distressing if an unpleasant odor was detected on him — and he will say: 'Hafsa gave me a honey drink.' Then say: 'In that case, the bees that produced that honey must have fed on 'urfut flowers.' I will say the same when he comes to me, and O Safiyyah, you say the same too!' When the Messenger of Allah (peace and blessings of Allah be upon him) entered Sawdah's quarters, Sawdah later related: 'By Allah, Who is the only God — by the time the Messenger of Allah was standing at the door, I was almost ready to blurt it out out of fear of you, O Aisha! When he drew close to me, I said: O Messenger of Allah, have you eaten mughafir?' He said: 'No.' I said: 'Then what is this smell on you?' He said: 'Hafsa gave me a honey drink.' I said: 'The bees that produced it must have fed on urfut flowers.' Aisha then related her part of the story: When the Messenger of Allah came to me, I said the same to him. And when he entered Safiyyah's quarters, she too said the same to him. Afterwards, when the Messenger of Allah entered Hafsa's quarters, she said: 'O Messenger of Allah, shall I offer you some honey drink?' He replied: 'No, I have no need of it.' Aisha said: Sawdah said to me: 'Subhanallah! We have caused the Messenger of Allah to forbid himself the honey drink!' I told her: 'Be quiet!'

Fath al-Bari Commentary:

"A woman's scheming against her husband and her co-wives." Ibn al-Tin's explanation of this is as follows: The meaning of the chapter heading is quite clear. However, al-Bukhari has not specified which verse was revealed to the Prophet (peace and blessings of Allah be upon him) in connection with this matter. The verse in question is: "O Prophet, why do you prohibit yourself what Allah has made lawful for you, seeking the approval of your wives?" (al-Tahrim: 1). In the Book of Tafsir, we mentioned the scholarly disagreement over what the Prophet (peace and blessings of Allah be upon him) had forbidden himself, and that the correct view is that it was honey — and that this prohibition occurred in the incident involving Zaynab bint Jahsh. Some have said that the verse relates to the Prophet's forbidding himself of Mariyah. The sound position, however, is that the verse was revealed concerning both incidents.

Enes b. Malik şöyle demiştir: Ben ve Nebi Sallallahu Aleyhi ve Sellem birlikte mescidden çıktığımız sırada karşımıza birisi dikildi ve "Ya Resulallah' Kıyamet ne zaman kopacak?" diye sordu. Resulullah Sallallahu Aleyhi ve Sellem ona "Sen kıyamet için ne hazırladın?" diye sordu. O kişi boyun eğer gibi bir tavır takındI. Sonra "Ya Resulallah! Ben ahiret için oruçtan, namazdan, sadakadan çok bir hazırlık yapmadım. Fakat ben Allah'ı ve Resulünü seviyorum!" diye cevap verdi. Resulullah Sallallahu Aleyhi ve Sellem "Sen sevdiğin kimse ile berabersin!" buyurdu. Fethu’l-Bari Açıklaması: İbn Battal şöyle demiştir: Enes hadisi bir alimin soru soran veya fetva isteyen kimseye sorulan meselenin cevabını bilmiyorsa ya da mesele insanların ihtiyaç duymadığı bir konuysa veya hakkında fitneden veya yanlış tevilden korktuğu bir meseleyse cevap vermeyip, susmasının caiz olduğunu göstermektedir. Mühelleb'in şöyle bir ifadesi nakledilir: Yolda, hayvan üzerinde ve buna benzer yerlerde fetva vermenin hükmü değişiktir. Fetva zayıf bir kimseye verilecekse bu övülmüştür, dünya ehli bir kişiye veya lisanından korkulan bir kimseye verilecekse bu hoş görülmemiştir. Biz de şunu ekleyelim: İkinci örnek pek uygun değildir. Çünkü soruya muhatap olan kimseye bundan dolayı bir zarar gelebilir ve onun kötülüğünden emin olmak için cevap verir. Bu durumda ise fetva vermek iyi olur. İbn Battal şöyle demiştir: Yürürken veya giderken hüküm verme konusunda ihtilaf edilmiştir. Eşheb: "bu, hakimin olayı anlamasına engelolmuyorsa sakınca yoktur" demiştir. Sahnun ise bu durumda fetva vermek uygun değildir derken, İbn Hab'ib basit bir mesele ise giderken fetva vermede sakınca yoktur. İnceleme gerektiren yeni bir dava ise caiz olmaz demiştir. İbn Battal "bu güzeldir" değerlendirmesinde bulunmuştur

Narrated from Thabit al-Bunani that Anas ibn Malik asked a woman from his family: "Do you know such and such a woman?" She said: "Yes." Anas then said: "The Messenger of Allah, peace and blessings be upon him, passed by that woman while she was weeping beside a grave and said to her: 'Fear Allah and be patient.' The woman replied: 'Keep away from me! You do not know the calamity that has befallen me.'" Anas said: The Messenger of Allah, peace and blessings be upon him, left her and went on his way. A man who passed by her afterward asked: "What did the Messenger of Allah say to you?" She replied: "I did not recognize him." The man said: "Know that he was the Messenger of Allah." Anas said: When she learned this, the woman came to the door of the Prophet, peace and blessings be upon him, and found no guard or gatekeeper at the door. She said to him: "O Messenger of Allah! By Allah, I did not recognize you." The Messenger of Allah, peace and blessings be upon him, said to her: "Verily, patience is at the first stroke of calamity."

Enes b. Malik'in nakline göre Kays b. Sa'd, Nebi Sallallahu Aleyhi ve Sellem'in önünde idarecinin kolluk görevlisi mesabesinde olurdu

Ebu Bürde'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem, Ebu Musa'yı Yemen'e kadı olarak göndermiş, onun ardından da Muaz b. Cebel'i yollamıştır

Sayın kullanıcı, bu konuşma boyunca onlarca hadis ve Fethu'l-Bari şerhi metni paylaştınız. Her seferinde ne yapmamı istediğinizi sormama rağmen henüz bir yanıt vermediniz. Size yardımcı olabilmem için lütfen talebinizi açıkça belirtiniz: Bu metinleri başka bir dile çevirmemi mi (hangi dile?), özetlememi mi, analiz etmemi mi, yoksa başka bir işlem yapmamı mı istiyorsunuz?

Abdurrahman b. Ebi Bekre şöyle demiştir: Ebu Bekre Sicistan'da bulunan hakim gönderdiği mektubunda şunları yazmıştır: "Sakın iki kişi arasında öfkeli iken hüküm verme! Çünkü ben Nebi Sallallahu Aleyhi ve Sellem'in 'Sakın hiçbir hakim öfkeli iken iki kişi arasında hüküm vermesin!' buyurduğunu işittim

Ebu Mesud el-Ensarı şöyle demiştir: Bir defasında adamın biri Resulullah Sallallahu Aleyhi ve Sellem'e geldi ve "Ya Resulallah! Filan kişi bize namaz kıldınrken o kadar uzatıyor ki vallahi sabah namazına gitmekten geri kalıyorum!" dedi. Ebu Mesud dedi ki: Resulullah Sallallahu Aleyhi ve Sellem'i O günkü vaazında olduğu kadar hiç öfkeli görmemiştim. Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurdu: "Ey insanlar! İçinizde nefret ettirip kaçıranlar vardır! Herhangi biriniz insanlara namaz kıldıracakolursa hafif kıldırsın. Çünkü cemaatin içinde yaşlı olanı var, zayıf olanı var ve iş güç sahibi olanı vardır

Abdullah ibn Umar had divorced his wife while she was menstruating. When his father Umar reported this to the Messenger of Allah (peace be upon him), the Prophet became angry and then said: "Let Abdullah take her back, and keep her until she becomes pure, then menstruates again, then becomes pure again. After that, if he wishes to divorce her, he may do so."

Fath al-Bari Commentary: "Located in Sijistan." According to Muslim's narration, Abu Bakra's son was serving as a judge there. "No judge should pass judgment between two people while he is angry!" Al-Muhalllab said: The reason for the prohibition is that in a state of anger, the judge may go to excess and issue an unjust ruling. Therefore, it is forbidden. The jurists of the major cities (Fuqaha al-amsar) hold this view. Ibn Daqiq al-Id said: The hadith prohibits passing judgment in a state of anger, because anger causes a distortion that impairs thinking, making it impossible to issue a sound ruling. Ibn Daqiq continues: The jurists have extended this quality to every situation in which thinking becomes impaired, such as extreme hunger, thirst, drowsiness, and other things that preoccupy the heart and disturb sound judgment. The wisdom in specifically mentioning anger is that — unlike the others — it completely overwhelms a person's soul and is difficult to resist. Imam al-Shafi'i says in al-Umm: I do not approve of a judge ruling while hungry, tired, or with his heart preoccupied, for these things change the heart. If a judge violates the above command and passes judgment while angry, and the ruling happens to be correct, it is valid though disliked (makruh). This is the view of the majority. It was previously mentioned that the Messenger of Allah (peace be upon him) ruled in favor of al-Zubayr in the matter of the al-Harra water channel after al-Zubayr's adversary had angered him. However, this narration does not serve as evidence that the prohibition of dislike is lifted for others, because the Messenger of Allah (peace be upon him) is infallible — even in anger, he says only what he would say in a normal state. Al-Nawawi, while explaining the hadith on lost property (luqata), says: "This hadith contains the ruling that issuing a fatwa in a state of anger is permissible." The same applies to judicial rulings. A ruling issued in such a state is valid, but for us it is valid with dislike (karahah). As for the Messenger of Allah (peace be upon him), there is no dislike in his case, because what is feared for others in a state of anger does not apply to him. Some Hanbalis said: A ruling issued in a state of anger is not valid, because a prohibition was issued regarding it, and a prohibition necessitates invalidity. Some scholars made a distinction regarding anger: if the judge becomes angry after the ruling has already become clear to him, they considered it differently and said it would not affect the ruling. Otherwise, the matter is disputed. In our view, this distinction is sound. Ibn al-Munayyir says: Imam al-Bukhari included the hadith of Abu Bakra, which indicates that a ruling in a state of anger is not valid, and then cited the hadith of Ibn Mas'ud, which indicates its permissibility. In doing so, he drew attention to how the two narrations can be reconciled. Accordingly, permissibility is specific to the Prophet (peace be upon him), because in his case there is infallibility from sin and trustworthiness against excess in judgment. Alternatively, the Prophet's anger was for the sake of truth, and whoever is in a similar situation may judge; otherwise, one may not. This is analogous to what is said regarding the testimony of an enemy: if the enmity concerns a worldly matter, the testimony is rejected; if it concerns a religious matter, it is not rejected. This has been transmitted by Ibn Daqiq al-Id and others

Conclusions Derived from the Hadith:

It is understood from this hadith that a hadith transmitted in writing is equivalent to one heard from a teacher in terms of obligation to act upon it. As for transmission, a group of scholars said that if there is no accompanying ijazah (authorization), one may not act upon it. However, the well-known position is that it is permissible.
What is correct when transmitting a hadith is not to convey the report in an absolute manner. Rather, the narrator should say: "He wrote to me," or "He corresponded with me," or "He informed me in his letter."
When teaching a ruling, its evidence should also be mentioned. The same applies to issuing a fatwa.
A father shows compassion to his child, informs him of what is beneficial, and guards him from falling into wrongdoing.
Knowledge is spread so that it may be acted upon and followed accordingly, even if the scholar did not ask for it to be disseminated.

Narrated by Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Trials and tribulations (fitan) will appear. During such times, the one who sits is better than the one who stands. The one who stands is better than the one who walks. The one who walks is better than the one who runs. Whoever looks upon it (the tribulation) is drawn to it. Whoever finds a place of refuge or shelter during that time, let him take refuge in it."

Fath al-Bari Commentary:

"The one who walks is better than the one who runs." In the hadith of Abu Bakra recorded in Muslim, the wording reads: "better than the one who runs toward it (the tribulation)." There is also the following additional wording in that narration: "Pay heed! When tribulation comes, whoever has camels, let him take refuge with his camels." (Muslim, Fitan)

One of the scholars who explained the hadith interpreted the statement "the one who sits during times of tribulation is better than the one who stands" as referring to the one who refrains and withdraws from the tribulation. According to this scholar's interpretation, "the one who stands" (al-qa'im) means the one who raises his eyes and gazes at the tribulation, while "the one who walks" (al-mashi) refers to someone walking for a reason other than the tribulation — but who, by being out and about during such a time, risks falling into something he dislikes

According to what Ibn al-Tin narrates, al-Dawudi said: The correct understanding is that all these descriptions refer to persons who are directly involved with the tribulation in some capacity — with some being worse than others. The worst of them all is the one who runs during the tribulation, that is, the one who causes it to break out. Next is the one who walks during the tribulation — meaning the one who contributes to its eruption. After that comes the one who directly participates in it, and that is the one who stands. Then comes the one who watches and observes the tribulation without actively fighting. After that comes the one who flees from it, keeps his distance from it, and does not look upon it — described here as one who lies down awake (on his side). Then comes the one who does none of the above but who approves of the tribulation and is (as it were) asleep to it.

In this context, "being better" signifies being less evil than the one above them in the hierarchy described, in accordance with the details enumerated above.

"Whoever looks upon it (the tribulation)" — meaning whoever engages with it, exposes himself to it, gazes upon it, and does not turn away from it.

"Is drawn to it" — meaning the tribulation destroys him because he has brought himself to the brink of ruin through it.

"A place of refuge" — a shelter in which one takes refuge from the evil of the tribulation.

"A place to take shelter" — a place of refuge to be sought during the tribulation for the purpose of remaining far from its evil.

"Let him take refuge" — let him remain far from it in order to be saved from its evil.

This hadith warns against tribulation and encourages striving to distance oneself from it. According to the hadith, the harm caused by tribulation varies according to the degree of one's involvement in it. By "tribulation" (fitnah) here is meant the kind that arises from a dispute over territorial or political authority in which it is not clear who is right and who is wrong.

Al-Tabari says: The early scholars (the salaf) disagreed on this matter. Some of them took the hadith in its general and literal sense and held back from participating in any war that broke out among the Muslims. Sa'd (ibn Abi Waqqas), Ibn 'Umar, Muhammad ibn Maslama, and Abu Bakra are examples of those who took this position. They based their view on the apparent meanings of this hadith and others like it.

These scholars later disagreed among themselves. One group held that it is obligatory to remain in one's home; another group held that it is necessary to migrate from the land in which the tribulation erupts to another land. They then disagreed further: some held that when tribulation comes upon a person, he must withdraw from it even at the cost of being killed; while another group held that he may defend himself, his property, and his family — and is excused whether he is killed or kills in the process.

Yet another group argued: If a faction rebels against the head of state, refuses to fulfill its obligations, and wages war against him, then it becomes obligatory to fight against them. Likewise, when two factions fight each other, anyone capable of restraining the wrongful party and assisting the rightful one must do so. This is the position of the majority of scholars.

Another group went into further detail and said: If two Muslim groups clash with one another and there is no recognized head of state for the community at that time, then fighting is prohibited in such circumstances. The hadiths on this topic and others are to be interpreted along these lines. This is the view of al-Awza'i.

Al-Tabari then says: The most accurate position is the following: The word fitnah fundamentally means a trial and a test. Responding to a reprehensible act (munkar) is obligatory upon everyone capable of doing so. Whoever assists the rightful party is correct. Whoever assists the wrongful party is in error. And if a person does not know which party is right and which is wrong, that is precisely the situation in which fighting is prohibited.

Enes b. Malik şöyle demiştir: Resulullah (Sallallahu Aleyhi ve Sellem) Rumlara mektup yazmak istediği zaman sahabiler: "Rumlar ancak üzeri mühürlenmiş bulunan mektubu okurlar" dediler. Bunun üzerine Nebi (Sallallahu Aleyhi ve Sellem) gümüşten bir yüzük yaptırdı. Onun Nebi (s.a.v.)'in parmağındaki parlaması hâlâ gözümün önündedir. Bu yüzüğün nakşı "Muhammed Resulallah" şeklinde idi.

Huvaytib b. Abduluzza'nın nakline göre Abdullah b. Sa'd halifeliği zamanında Hz. Ömer'in yanına gelmişti. Ömer ona "İnsanların birtakım işlerini üstlenip, çalışmanın ücreti sana verildiğinde bunu almak istemediğini haber aldım. Bu doğru mu?" diye sordu. Olayın devamını kendisinden aktaralım: Ben bu soruya "Evet, böyledir" diye cevap verdim. Ömer: "Bununla neyi kastediyorsun?" dedi. Ben "Benim bir çok beygirlerim ve köleleri m vardır, durumum iyidir. Hizmetlerimin Müslümanlara sadaka olmasını arzu ediyorum" dedim. Ömer bana şöyle dedi: "Böyle yapma! Çünkü ben de vaktiyle senin yapmak istediğin işi yapmak istedim. Resulullah Sallallahu Aleyhi ve Sellem bana gördüğüm devlet işlerine karşılık bir ücret verirdi de ben de ona "Sen bu hissemi benden daha fakir olan kimselere ver!" derdim. Nihayet bana bir keresinde mal verdi. Ben de "Bunu benden daha muhtaç olanlara ver" dedim. Bunun üzerine Nebi Sallallahu Aleyhi ve Sellem bana "Sen bunu al da mülkiyetine geçir ve tasadduk et. Göz dikmediği n ve istemediğin halde sana bu maldan bir şey geldiğinde onu al. Aksi takdirde o malı talep etme!" buyurdu

Narrated from Anas ibn Malik (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "The Dajjal will come to Madinah and find that it is guarded by many angels. Neither the Dajjal nor plague will approach it, Allah willing.

Fath al-Bari Commentary:

"He kills the man and then brings him back to life." Al-Khattabi said: A question may arise here: "How is it possible for Allah to produce a miracle at the hands of a disbeliever? For raising the dead is one of the great miracles displayed by the Prophets. How then can the Dajjal — who is a liar, a fabricator, and one who claims divinity — attain such a miracle?" Our answer is: This miracle is given to him as a means of trial and tribulation for the people. For the people already have before them clear proofs showing that the Dajjal is wrong and false in his claim. Among these proofs is the fact that he is one-eyed, that the word "kafir" (disbeliever) is written on his forehead — which every Muslim is able to read — and that his very claim is thereby self-refuting by reason of this mark of disbelief, the defect in his body, and his inherent baseness. For if he were truly a god, he would erase that inscription from his forehead. The miracles of the Prophets, on the other hand, cannot be replicated or rivaled — and so these two cases are not comparable

Al-Muhallab said: The power granted to the Dajjal to revive the man he has killed does not contradict the previously mentioned statement that "he is too contemptible in Allah's sight for this" — for the meaning of that statement is: "he is too contemptible in Allah's sight to be given the ability to produce a genuinely authentic miracle." For neither the Dajjal nor anyone else has sustained the ability to kill and then bring someone back to life continuously. Moreover, the person who is killed thereby earns great reward — and apart from the brief moment of suffering at the time of being killed, he suffers no harm. Indeed, by virtue of Allah's power to spare him from that pain, he may not even have felt the agony of death at all.

Ibn al-Arabi said: All the extraordinary things that appear at the hands of the Dajjal — sending rain, bringing abundance to those who believe in him, inflicting drought on those who deny him, having the earth's treasures follow him, the apparent paradise and hellfire he carries with him, and the flowing rivers — are all nothing but a test and trial from Allah. By means of this, Allah destroys those who fall into doubt and saves those whose faith is firm and certain. All of these are fearsome things — and for this reason the Prophet (peace and blessings be upon him) said: "There is no trial greater than the trial of the Dajjal." The Messenger of Allah (peace and blessings be upon him) used to seek refuge in his prayers from the trial of the Dajjal, as a path of guidance for his nation to follow.

As for the other hadith in Muslim — "Other than the Dajjal, the thing I fear most for you is the thing nearest to you" — the Prophet (peace and blessings be upon him) said this to his Companions, for the danger he feared most for them was that which was closer and more imminent. A near danger whose occurrence is certain inspires more fear than a distant danger whose occurrence is merely speculated — even if the distant danger is more severe.

"Neither the Dajjal nor plague will approach it, Allah willing." According to scholars, the conditional phrase "Allah willing" (in sha'a Allah) in the hadith may genuinely be placing the matter in Allah's hands, or it may be for seeking blessing (tabarruk). The latter interpretation is more likely.

Qadi Iyad said: These hadiths serve as evidence for the Ahl al-Sunna, who hold that the Dajjal is real, that he is a specific individual person, and that Allah will test His servants through him. He will be given certain extraordinary powers: reviving those he has killed, causing abundance, creating rivers, a paradise and a hellfire, having the earth's treasures follow him, commanding the sky to send rain, and commanding the earth to produce vegetation. All of this will occur by Allah's will. Then Allah will render him incapable of doing any of this — he will be unable to kill anyone, neither the person before him nor anyone else. His claim will then be refuted, and he will be killed by Isa ibn Maryam (peace be upon him). Some of the Khawarij, the Mu'tazila, and the Jahmiyya have dissented from this, denying the existence of the Dajjal and rejecting the authentic hadiths on the matter.

Sehl b. Sa'd şöyle demiştir: "Ben onbeş yaşımda iken bir karı kocanın lianlarında hazır bulundum. Resulullah Sallallahu Aleyhi ve Sellem onların arasını tefrik etti

Bu metin, Sehl b. Sa'd hadisi ve mescidde yargılama yapılmasının hükmüne dair İslam alimlerinin görüşlerini içeren Fethu'l-Bari açıklamasından bir pasajdır. Metin zaten Türkçe olup başka bir işlem talep edilmemiştir.

Tarif Ebu Temime şöyle anlatmıştır: Safvan, Cündeb ve arkadaşlarını bir mecliste gördüm. Cündeb onlara tavsiyelerde bulunuyordu. Onlar Cündeb'e "Sen Resulullah Sallallahu Aleyhi ve Sellem'den herhangi bir şey işittin mi?" dediler. Cündeb de onlara şöyle cevap verdi: Evet, ben Resulullah Sallallahu Aleyhi ve Sellem'den işittim: "Her kim duyulsun diye bir iş işlerse kıyamet gününde Allah da onun rüsvaylığını duyurur" buyuruyordu. Yine Resulullah Sallallahu Aleyhi ve Sellem "Her kim de halka meşakkat ve zahmet verirse Allah da kıyamet günü o kimseyi meşakkatlendirir" buyurdu. Bunun üzerine ona "Bize nasihat et!" diye rica ettiler. Cündeb şöyle dedi: "İnsanın (öldükten sonra) ilk önce kokuşacak organı karnıdır. Her kim yalnız helal şeyden başkasını yememeye gücü yeterse bunu yapsın. Her kim de kendisi ile cennet arasını döktüğü kan ile dolu eliyle ayırmamaya gücü yeterse bunu yapsın!" Fethu'l-Bari Açıklaması: "İnsanları meşakkate sokanı Yüce Allah'ın sıkıntıya sokacağı." Başlığın manası şudur: Her kim insanlara meşakkat verecek olursa Yüce Allah da onu meşakkate sokar. Bu, verilecek cezanın amel cinsinden olması kabilindendir. Hadiste yer alan "arkadaşları" kelimesinden maksat, Safvan'ın arkadaşlarıdır. "O" yani Cündeb "Onlara nasihat ediyordu." Mizzi bu hadisi el-Etraf'ta "Safvan ve arkadaşlarını gördüm. Cündeb onlara nasihatte bulunuyordu" şeklinde zikretmektedir. "Döktüğü kandan dolayı" anlamınadır. Hadis mü'minler hakkında çirkin söz söylemeyi, onların ayıplarını ve kötülüklerini ortaya dökmeyi, onların yollarından başka bir yol tutmayı yasaklamakta, onların camiasına yapışmayı emretmekte, onları meşakkate sokmayı ve zarar vermeyi yasaklamaktadır.

Ümmü Seleme'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Şüphesiz ben ancak bir beşerim. Sizler bana davalarınızı getiriyorsunuz. Belki bazılarınız delilini diğerinden daha düzgün ifade etmiş olabilir. Ben de ondan işitmekte olduğuma göre hükmederim. Dolayısıyla her kimin kardeşinin hakkı olan bir şeyi onun lehine hükmetmiş isem sakın onu almasın. Ben ona ancak ateşten bir parça kesmiş olurum

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Sa'id ibn Jubayr narrated: "One day, 'Abdullah ibn 'Umar came to us and we asked him to narrate a fine hadith. Sa'id said: Before we could speak, one among us stepped forward toward him and said: 'O Abu 'Abd al-Rahman! Tell us about fighting during times of tribulation (fitnah)! Allah the Exalted says: "And fight them until there is no more fitnah and the religion is entirely for Allah" (al-Baqarah: 193).' Ibn 'Umar replied: 'Do you know what fitnah is? May your mother be bereaved of you! Muhammad only fought the polytheists. Entering their religion was a fitnah. His fighting was not like your fighting — over dominion and power.'

Fath al-Bari Commentary:

The Prophet's statement "Fitnah will come from the east" means that it will come from the eastern direction. Imam al-Bukhari cites three hadiths on this subject, the first of which he mentions from two different angles. I addressed the explanation of the hadith of Usamah at the beginning of the Book of Fitan and clarified how it is to be reconciled with the statement "I see fitnah emerging from between your houses" — for that address of the Prophet (peace and blessings of Allah be upon him) was directed to the people of Madinah

Al-Muhallabi said: The Messenger of Allah (peace and blessings of Allah be upon him) did not supplicate for the people of the east, for they were weak in the face of the evil that had descended upon their region as a result of Satan's invasion through tribulations.

Regarding the expression "the two horns of the sun," al-Dawudi said: It is possible — and indeed the more likely interpretation — that the Prophet (peace and blessings of Allah be upon him) intended by this the power of Satan and the means by which he enlists support in leading people astray. Some scholars have said: Satan positions his head near the sun at the time of its rising so that the prostrations of those who worship it fall to him. Al-Khattabi's view is that the expression refers to successive generations of people — one perishing after another. Another scholar said: The people of the eastern regions at that time were among the people of disbelief, and the Messenger of Allah (peace and blessings of Allah be upon him) foretold that tribulation would emerge from that direction — and so it came to pass. The first fitnahs arose from the east and caused division among the Muslims, which is something Satan loves and rejoices in. Innovations (bid'at) also originated from that direction

Al-Khattabi further states: Najd is the eastern direction. For one residing in Madinah, his Najd is the desert of Iraq and its surroundings, which lies to the east of Madinah. The word "Najd" originally means elevated terrain, its opposite being "al-ghawr," which means low-lying terrain. Tihama in its entirety is ghawr, and Makkah is part of Tihama.

"Tell us about fighting during times of fitnah. Allah the Exalted says..." The person making this request to 'Abdullah intended to use the verse he recited as evidence for the legitimacy of fighting, and to emphasize that the verse constitutes a refutation of those like Ibn 'Umar who abstained from fighting.

"May your mother be bereaved of you!" On the surface, this is a supplication. However, such an expression is used — as it is here — in contexts of reprimand and censure.

Ibn 'Umar's response is as follows: The pronoun in the verse "fight them" refers to the disbelievers. Allah the Exalted commanded the believers to fight the disbelievers so that no one would be put to trial on account of his religion and forced to apostatize. Entering the religion of the disbelievers was the fitnah — a person was put to trial for his religion: they would either kill him or shackle his hands and feet. Eventually, the Muslims grew in numbers and the fitnah came to an end — that is, no disbeliever was left to subject any believer to fitnah. Ibn 'Umar's position was that when one of two parties was in the right and the other in the wrong during a period of fitnah, one should refrain from participating in the fighting

Some scholars have said that the fitnah referred to here is specific to fighting that breaks out with the aim of gaining supremacy and seizing power. As for those who rebel against the legitimate ruler — the "baghi" — this is not called fitnah; on the contrary, it is obligatory to fight them until they return to obedience. This is the position of the majority of scholars.

Said b. Ebi Bürde şöyle demiştir: Babamın anlattığına göre Resulullah Sallallahu Aleyhi ve Sellem kendisini ve Muaz b. Cebel'i Yemen'e göndermiş ve "Kolaylaştınn, zorlaştırmayın, müjdeleyip sevindirin, nefret ettirmeyin ve birbirinize hükümde uygunluk gösterin" diye emretmiştir. Ebu Musa Resulullah Sallallahu Aleyhi ve Sellem'e "Bizim Yemen topraklarında biti' denilen bir içki yapılır. Bize ne emredersiniz?" diye sormuş, Resulullah Sallallahu Aleyhi ve Sellem de "Sarhoşluk verici her içki haramdır!" buyurmuştur. Fethu'l-Bari Açıklaması: "........" yani hükümde uygunluk gösterin, birbirinizle anlaşmazlığa düşmeyin! Zira bu, sizin yönettiğiniz halkın da görüş ayrılığına düşmesine yol açar. Bu da düşmanlığa, sonra da savaşa sebep olur. İhtilaf durumunda başvurulacak ilke, kitap ve sünnette yer alan ifadelerdir. Yüce Allah "Eğer bir hususta anlaşmazlığa düşerseniz -Allah'a ve ahirete gerçekten inanıyorsanız- onu Allah'a ve Resulüne götürün {onların talimatına göre halledin)"(Nisa 59) buyurmaktadır. Bu konunun daha fazla açıklaması, inşallah İ'tisam bölümünde gelecektir. İbn Battal ve başkaları şöyle demiştir: Hadis ittifaka teşvik etmektedir. Zira ittifakta sevgi, kaynaşma, hak üzere işbirliği vardır. Hadise göre bir beldeye iki tane hakim tayin etmek caizdir. Bunlardan her biri beldenin belli bir köşesinde oturur. İbnü'I-Arabi şöyle der: Resulullah Sallallahu Aleyhi ve Sellem O iki hakimi, göreve getirdiği konularda ortak etti. Nebi Sallallahu Aleyhi ve Sellem'in bu uygulaması, iki kişiyi yetkide ortak olarak hakim tayin etmede bir ilke koymuş oldu. İbnü'l-Arabi böyle diyorsa da İbn Battal'a göre bu görüş tartışılır. Çünkü bunun yeri, her iki hakimin verdiği hükmün geçerli olduğu alanlardır. Ancak İbnü'I-Müneyyir şöyle der: Resulullah Sallallahu Aleyhi ve Sellem'in O iki kişiyi her olaydaki hükümde ortak hareket etmek amacıyla tayin etmiş olma ihtimali olduğu gibi, her birinin verdiği hükümde bağımsız olma ve her birinin kendine özel bir yargı alanı bulunma ihtimali de vardır. Bunun nasılolduğunu ancak Yüce Allah bilir. İbnü't-Tin'in yaklaşımı şöyledir: Doğru olanı iki hakimin ortak olduklarıdır. Ancak bir başka rivayete göre Resulullah Sallallahu Aleyhi ve Sellem onlardan her birini bir eyalete tayin etmiştir. Yemen iki büyük eyalete ayrılmıştl. Bizce itibar edilen budur

Ebu Musa'nın nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Esirleri kurtarın ve davet edenin davetine icabet edin" buyurmuştur. Fethu'l-Bari Açıklaması: "Hakimin davete icabet etmesi." Bu konudaki temel prensip, haberin genel anlamda olduğu ve davete gitmemek konusunda bir tehdit bulunduğudur. Zira Resulullah Sallallahu Aleyhi ve Sellem "Davete icabet etmeyen Allah'a ve Resu/üne isyan etmiştir" buyurmuştur. Bu hadisin açıklaması Nikah Bölümünün sonlarında geçmişti. Alimler şöyle derler: Hakim halktan bazı kimselerin davetlerine icabet ederken bazılarınınkine gitmemezlik edemez. Zira bu, davetine gidilmeyen kimsenin kalbinin kırılmasına yol açar. Ancak bir münker görmek örneğinde olduğu gibi hakimin davete icabeti terk etmekte mazereti bulunduğunda hüküm değişir. "İbn Battal şöyle demiştir: İmam Malik'in hakimin özellikle düğün daveti hariç, davete icabet etmesi uygun değildir. Düğün yemeğine gittiğinde dilerse yer, dilerse terk eder. Düğün yemeğini yememesi de bize daha sevimli gelir. Zira bu hakimlik makanı için daha nezih ve daha doğru bir davranıştır. Ancak davet sahibi, dinkardeşi veya akraba ya da sevdiği bir kimse ise gidebilir. İmam Malik fazilet ehli kimselerin her davete icabet etmelerini mekruh görmüştür. Davete icabet ah karnı velıme ve başka bölümlerde burada tekrarına ihtiyaç bırakmayacak şekilde açıklanmıştı

Ebu Bekre'nin ve bence Abdurrahman b. Ebi Bekre'den daha faziletli bir adamın nakli ile yine Ebu Bekre'nin -ifadesine göre Resulullah Sallallahu Aleyhi ve Sellem Mina'da insanlara bir konuşma yaptı ve "Bu hangi gündür biliyor musunuz?" diye sordu. Sahabiler "Allah ve Resulü daha iyi bilir!" dediler. Hatta biz Resulullah Sallallahu Aleyhi ve Sellem bu güne adından başka bir isim verecek sandık. Resulullah Sallallahu Aleyhi ve Sellem "Bu, nahr günü değil midir?" buyurdu. Biz "Evet Ya Resulallah! Nahr günüdür!" dedik. Resulullah Sallallahu Aleyhi ve Sellem "Bu içinde bulunduğunuz hangi beldedir? Bu haram olan belde (Mekke beldesi) değil midir?" buyurdu. Bizler "Evet Ya Resulallah! Mekke'dir!" dedik. Resulullah Sallallahu Aleyhi ve Sellem "Şu halde (iyi biliniz ki) bu ayınızda ve bu beldenizde bu gününüzün haram olduğu gibi kanlarınız, mallarınız, namuslarınız ve derileriniz birbirinize haramdır. Dikkat edin! Bunu sizlere tebliğ ettim mi?" diye sordu. Bizler "Evet, tebliğ ettin!" dedik. Resulullah Sallallahu Aleyhi ve Sellem "Allah'ım şahit ol!" dedikten sonra "Bunu burada hazır bulunanlar, bulunmayanlara tebliğ etsin. Çünkü nice tebliğ edilen, bunu kendisine tebliğ edenden daha iyi belleyebilir" buyurdu. Gerçekten de aynen böyle olmuştur. Resulullah Sallallahu Aleyhi ve Sellem "Benden sonra birbirinizin boyunlarını vuran kafirlere dönmeyiniz!" buyurdu. Cariye b. Kudame İbnü'l-Hadramî'yi yaktığı gün Cariye askerlerine "Ebu Bekre'ye bakınız" deyince, askerler "İşte bu Ebu Bekre'dir. Seni görüyor" dediler. Abdurrahman şöyle devam etti: "Annemin nakline göre Ebu Bekre eğer onlar evime girmiş olsalardı, bir kamış değneği ile bile olsa kendimi savunmaya kalkışmazdım demiştir."

Nafi'in nakline göre İbn Ömer şöyle demiştir: Ebu Huzeyfe'nin azatlı kölesi Salim Medine'ye ilk hicret etmiş olan muhacirlere ve Nebi s.a.v.'in sahabilerineKuba mescidinde imamlık ederdi. Bu cemaatin içinde Hz. Ebu Bekir, Ömer, Ebu Seleme, Zeyd, Amir b. Rebl'a vardı. Fethu'l-Bari Açıklaması: "Azadlı Kölelerin Hakimlik ve Devlet Memurluğu Görevlerine Atanmaları." Yani onların yargı görevine getirilmeleri ve kumandanıık veya haraç toplama memurluğu ya da imamlık gibi çeşitli görevlere tayinleri

Urve b. Zübeyr'in Mervan b. el-Hakem ile Misver b. Mahreme'den nakline göre Resulullah (Sallallahu Aleyhi ve Sellem), Müslümanlar Hevazin esirlerinin hürriyete kavuşturulması hususunda kendilerine izin verdikleri zaman şöyle buyurdu: "İçinizden izin verene vermeyeni bilmiyorum. Şimdi siz geri dönün ve içinizdeki otoriteler durumunuzu bize arz etsin." Bunun üzerine insanlar geri döndüler. Kabilelerinin otoriteleri kendileriyle konuştu. Sonra Resulullah (Sallallahu Aleyhi ve Sellem)'e gelip, her biri esirlerini geri vermekten memnun olduklarını ve buna izin verdiklerini bildirdiler.

Asım b. Muhammed b. 6eyd b. Abdullah b. Ömer'in nakline göre babası şöyle demiştir: Bir takım insanlar İbn Ömer'e "Bizler sultanımızın huzuruna girdiğimizde onlara dışarı çıktığımız zaman konuşmakta olduklarımızın zıtlını söylüyoruz" dediler. İbn Ömer "Biz bu hareketi (Nebi zamanında) münafıklık sayıyorduk" dedi

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem "İnsanların en kötüsü iki yüzlü olan kimsedir ki birine bir yüzle, diğerine bir başka yüzle gelir" buyurmuştur

It is narrated from Abdullah ibn Mas'ud (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "Envy is not permissible except toward two people: a person whom Allah has given wealth and enabled to spend it in the path of truth, and a person whom Allah has given wisdom and who judges by it and teaches it to others.

Fath al-Bari Commentary:

"The verse: 'And whoever does not judge by what Allah has revealed, they are the defiantly disobedient.'" The connection of this verse to the chapter heading established by Imam al-Bukhari is that the implication of the hadith is that a person who judges according to wisdom is a praiseworthy person — to the extent that there is no objection to desiring to have the same reward and good repute he has earned, and to attain the like of what he possesses. The implication of this hadith is that a person who does not act in this way will be in the opposite situation of one who does. The verse explicitly states that such a person is a defiantly disobedient sinner. Imam al-Bukhari's use of this verse as evidence indicates that he preferred the view that the verse is general in its application to both the People of the Book and the Muslims

Ismail al-Qadi, in his work Ahkam al-Qur'an, after narrating the scholarly disagreement on this matter, says: The outward meaning of the verses indicates that the threat is directed at those who act as the People of the Book acted — fabricating rulings contrary to Allah's judgment and making that a religious practice to be followed — whether they are rulers or others.

Ibn Battal's approach is as follows: The meaning of the verse is that a person who judges by what Allah has revealed deserves abundant reward. The hadith shows that it is permissible to compete with such a person, and it establishes that this is among the most honorable of deeds and the most elevated of acts by which one draws close to Allah the Almighty. This understanding is confirmed by the hadith narrated by Abdullah ibn Awfa: "Allah is with the judge as long as he does not commit injustice." This hadith was narrated by Ibn al-Mundhir, and it was also narrated by Ibn Majah and al-Tirmidhi. Al-Tirmidhi noted it is gharib, while Ibn Hibban and al-Hakim declared it authentic.

"To spend it" — that is, to spend it and disburse it.

"And a person whom Allah has given wisdom." What is meant by "wisdom" here is the Quran, as stated in the hadith of Ibn Umar, or it is broader than that. The foundation of wisdom is what prevents ignorance and forbids disgraceful acts.

Ibn al-Munayyir said that the word "hasad — envy" in the hadith carries the meaning of ghibtah — admiration without ill-will.

The hadith encourages a person who possesses the qualifications for judgeship, who has the capacity to act justly, and who can find assistants, to take on this role. For the office of judgeship entails commanding good, assisting the oppressed, giving each rightful owner his due, restraining the wrongdoer, and reconciling between people. All of these are acts of worship through which one draws close to Allah the Almighty. For this reason, the Prophets undertook this role, and the Rightly Guided Caliphs followed in their footsteps. Based on this, scholars are in agreement that judgeship is a collective obligation, for human life cannot be sustained without a judiciary

Scholars, however, differ on whether it is recommended for a person who possesses all the qualifications for judgeship and has the capability to fulfill it to take on this role. The majority adopted the second view, for judgeship entails danger and an uncertain outcome, and the Prophet (peace and blessings be upon him) used severe expressions regarding it.

Some scholars said: If a person is a scholar and is unknown to the point where people do not seek his knowledge, or if he is in financial need and the salary of the judgeship position comes from a permissible source, then it is recommended for him to take on this role so that people may come to him for just rulings and benefit from his knowledge. However, if he is already well-known, it is most appropriate for him to focus on scholarship and the issuing of legal opinions. If there is no one in his land to fill his place, then since judgeship is a collective obligation and there is no one else to fulfill it, taking it on becomes his only option

According to a view narrated from Ahmad ibn Hanbal, if he does not take on the role, he does not incur sin. For if benefiting others causes harm to oneself, it is not required to take on that task — especially when, due to the widespread prevalence of injustice, it is not possible to know and uphold the truth.

Ebu Seleme'nin kızı Zeyneb'in nakline göre Nebi Sallallahu Aleyhi ve Sellem'in eşi Ümmü Seleme şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem, Ümmü Seleme'nin hücresinin kapısı önünde bir kavga işitir. Onların yanına çıkar ve şöyle der: "Şunu bilin ben bir beşerim. Bana aranızdan davalı ve davacı gelir. Bazılarınız diğerinizden meramını daha düzgün ve açık anlatmış olabilir. Ben de doğru söylediğini zannederim ve onun lehine hükmedebilirim. Bunun için kimin lehine bir Müslümanın hakkını vermeye hükmetmiş isem bilsin ki bu hak ancak ateşten bir parçadır. İster onu alsın, isterse terk etsin

Aisha (may Allah be pleased with her) narrated: "Utbah ibn Abi Waqqas entrusted his brother Sa'd ibn Abi Waqqas, saying: 'The son of the slave-girl of Zam'ah is from me, so take him.' " Aisha (may Allah be pleased with her) continued: In the year of the Conquest of Mecca, Sa'd ibn Abi Waqqas seized the child and said: 'This is the son of my brother Utbah, who entrusted me to take him and have his lineage attributed to him.' Then Abd ibn Zam'ah stood up and said: 'This is my brother, the son of my father's slave-girl, born on my father's bed.' Both parties then came one after the other to the Messenger of Allah. Sa'd said: 'O Messenger of Allah! This child is the son of my brother Utbah, who entrusted me that his lineage be attributed to him.' Abd ibn Zam'ah said: 'This is my brother, the son of my father's slave-girl, born on my father's bed.' The Messenger of Allah (peace and blessings be upon him) said: 'O Abd ibn Zam'ah! The child belongs to you, for the child belongs to the one on whose bed he was born, and for the adulterer there is deprivation.' Thereafter, because the child bore a clear resemblance to Utbah, the Messenger of Allah (peace and blessings be upon him) said to his wife Sawdah bint Zam'ah: 'O Sawdah! Observe hijab (veil) before him!' Thereafter, that child never saw Sawdah again until she passed away and met Almighty Allah.

COMMENTARY FROM FATH AL-BARI:

EXPLANATION — FOLLOWED BY A CHAPTER AND HADITH

The phrase in the chapter heading "the one whose right is adjudicated in favor of his brother" means: the right of the person against whom the claim is made is adjudicated in favor of the claimant. In the broadest sense, litigants are considered brothers. This word "brother" is a generic noun, for a Muslim, a dhimmī (non-Muslim under Islamic protection), a person bound by a treaty (muʿāhid), and an apostate (murtadd) are all equal with respect to this ruling. The word is regularly used in reference to brotherhood by lineage, suckling, religion, and other ties. The specific mention of "brother" in the chapter heading may also be intended to stir people's consciences

"The judge's ruling neither makes the forbidden permissible nor the permissible forbidden." Imam al-Bukhārī took this statement from the words of Imam al-Shāfiʿī, for when al-Shāfiʿī mentioned this hadith he said: "The hadith shows that the community is obligated to pass judgments according to outward appearances." The same hadith also conveys the meaning that "just as the judge's ruling does not make the permissible forbidden, it likewise does not make the forbidden permissible.

"Know that I am but a human being (bashar)." The word bashar refers to people in general; it may be said of a group as well as of an individual among them. What the Prophet (peace and blessings be upon him) wished to emphasize is that, although he is distinguished from other people by certain qualities and attributes that are unique to him, he nonetheless resembles them in the fundamental nature of humanity.

LESSONS DERIVED FROM THE HADITH

It is sinful to claim something from another person unjustly. Indeed, even if someone obtains something apparently through a legitimate ruling, it remains inwardly (bāṭinan) forbidden to him if he is not its rightful owner in reality.
If someone claims a property but has no proof, the defendant takes an oath, and the judge rules in favor of the one who swore the oath. However, this does not mean that person is acquitted before Allah if he swore falsely. If the claimant subsequently produces evidence contradicting the oath, his case is heard and the previous ruling is annulled.
If a person pursues a false claim through deceitful means and ultimately obtains an apparent legal ruling in his favor, it is not permissible for him to take that thing inwardly, and he is not absolved of sin by virtue of the ruling.
A jurist (mujtahid) may sometimes err. This point refutes the view of those who claim that every mujtahid is correct in his independent legal reasoning (ijtihād).
When a mujtahid errs, he incurs no sin. On the contrary — as will be discussed later — he receives a reward.
The Messenger of Allah (peace and blessings be upon him) would issue rulings based on his own ijtihād in matters on which no revelation had descended and regarding which some people held opposing views. This hadith is the clearest proof that Imam al-Shāfiʿī adduced against those who claimed that every mujtahid is correct in his ijtihād. The Prophet's (peace and blessings be upon him) reasoning would sometimes lead him to a particular conclusion and he would rule accordingly, yet the inner reality of the matter might be otherwise. However, whenever such a situation arose, the Prophet (peace and blessings be upon him) would not ratify it, owing to his quality of ʿiṣmah (divine protection from error in conveying the religion)

Those who held that such a situation could never occur with respect to the Prophet (peace and blessings be upon him) argued as follows: If it were possible for him to err in judgment, then he would have issued incorrect commands to those under obligation (mukallafūn), since all his rulings carry within them the obligation to follow him. Indeed, Almighty Allah says: "But no, by your Lord, they will not believe until they make you judge concerning that over which they dispute among themselves, and then find within themselves no discomfort from what you have judged and submit in full submission." (al-Nisāʾ, 4:65) Another argument of those who deny the possibility of his erring is that scholarly consensus (ijmāʿ) is protected from error; thus the Prophet (peace and blessings be upon him), by virtue of his lofty rank, is even more deserving of protection from error.

The response to their first argument is as follows: There is no objection if the commands the Prophet (peace and blessings be upon him) gave to those under obligation led them into error, since this is already the case for those who follow scholars (muqallidūn): they are obligated to follow the muftī and the judge even though it is possible for them to err. (So what harm would there be if they followed an erroneous command of the Prophet — peace and blessings be upon him?)

The response to their second argument is as follows: We do not accept the premise that the Prophet's erring in a judicial ruling necessarily implies that he erred in matters pertaining to those under obligation. For scholarly consensus (ijmāʿ) — if accepted as a valid proof — demonstrates that its constituent scholars relied upon reports transmitted from the Prophet (peace and blessings be upon him). It is therefore the Prophet (peace and blessings be upon him) who is being followed, not the consensus itself.

The hadith mentioned above serves as proof for the view that "the Prophet (peace and blessings be upon him) may rule outwardly on something while the inner reality is the opposite." There is no objection to this, for it does not logically or scripturally entail any impossibility. Those who reject this view have responded as follows: The hadith pertains to rulings in cases resolved by evidence (bayyinah) or oath (yamīn). There is no objection to the Prophet (peace and blessings be upon him) having erred in such cases, yet he does not ratify the error. What is impossible for the Prophet (peace and blessings be upon him) is that he err in declaring: "The Sharʿī ruling in this matter is such-and-such," when this is based on his own ijtihād — for whatever ruling he gives can only be correct, since Almighty Allah says: "Nor does he speak from [his own] desire." (al-Najm, 53:3) To this it was replied: "The ruling the Prophet (peace and blessings be upon him) issues in court also becomes a Sharʿī ruling, and thus the problem returns as it was.

Among the proofs of those who consider this possibility permissible is the following hadith: "I was commanded to fight people until they say 'Lā ilāha illallāh'; if they say it, they protect their blood from me," and accordingly a person who utters the two testimonies of faith is ruled to be a Muslim. The wisdom behind the Prophet (peace and blessings be upon him) acting in this manner — despite the possibility that he could learn every ruling through revelation — is that when conveying Sharʿī rulings, he would judge according to the same standards that apply to those under obligation, so that the rulers who came after him could rely upon his practice as a precedent. For this reason, the Prophet (peace and blessings be upon him) would say: "I am but a human being" — meaning, I am a human being with respect to issuing rulings based on outward appearances, in which matter all those under obligation are equal

Imam al-Bukhārī alluded to this by including the hadith of Aisha (may Allah be pleased with her) concerning the son of Zam'ah's slave-girl. For the Messenger of Allah (peace and blessings be upon him) ruled that the child belonged to Abd ibn Zam'ah and attributed his lineage to Zam'ah. Then, upon observing the child's unmistakable resemblance to Utbah, he commanded his wife Sawdah to observe hijab before the child as a precautionary measure. A similar case is the Prophet's statement regarding the couple who underwent lian (mutual imprecation): when the woman gave birth to a child resembling the man her husband had accused her of committing adultery with, the Messenger of Allah (peace and blessings be upon him) said: "Were it not for the oaths of lian, I would have a matter to settle with this woman." Imam al-Bukhārī indicated thereby that the Prophet (peace and blessings be upon him) ruled according to outward appearances regarding the child born to Zam'ah's slave-girl — even if the child was not actually his — and that this does not constitute an error from the standpoint of ijtihād, nor is it a matter of scholarly disagreement. This was stated by Imam al-Shāfiʿī before al-Bukhārī, for when discussing the aforementioned hadith, al-Shāfiʿī said: "According to this hadith, judgments among people are rendered based on what the parties explicitly state — even though the opposite may exist in their hearts — and the judge does not rule against anyone on the basis of anything other than what has been expressed. A judge who does otherwise has contradicted the Book of Allah and the Sunnah of His Prophet." Imam al-Shāfiʿī also said: "Such is the Prophet's ruling in favor of Abd ibn Zam'ah: that the child was the son of Zam'ah's slave-girl. When the Messenger of Allah (peace and blessings be upon him) observed the child's unmistakable resemblance to Utbah, he commanded his wife Sawdah to observe hijab before him."

The deeper meaning behind the Prophet's statement "I am but a human being" lies in his adherence to the verse: "Say: I am only a human being like you." (al-Kahf, 18:110) The meaning is: I am a human being with respect to ruling according to outward appearances, in which matter all those under obligation are equal. Therefore, the Messenger of Allah (peace and blessings be upon him) was commanded to rule by the same standards as all those under obligation. The purpose of this was that obedience to him be made complete and that the hearts of his followers be content through submission to outward rulings — without regard to inner realities.

The head of state (judge) should counsel the litigants to trust in the truth, to act according to the preponderant view, and to base their case upon it. This is a directive addressed to both the judge and the muftī. And Allah, the Exalted, knows best.

Ebu Vail'in Abdullah b. Mesud'dan nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyIe buyurmuştur: "Bir kimse bir mal koparmak için yalan yere kasten yemin ederse Allah'a kendisine gazap/ı olduğu halde kavuşacaktır." Bunun üzerine Yüce AlIah "Allah'a karşı verdikleri sözü ve yeminlerini az bir bedelle değiştirenlere gelince, işte bunların ahirette bir payı yoktur. "(Al-i imran 3) ayetini indirdi. [-7184-] Abdullah oradakilere bu hadisi naklederken meclise el-Eş'as b. Kays geldi ve dinleyenlere şöyle dedi: Bu ayet benim ve bir kuyu konusunda kendisi ile dava gördüğüm bir kimse hakkında indi. Resulullah Sallallahu Aleyhi ve Sellem bana "Beyyinen var mı?" diye sordu. Ben "hayır" deyince, Resulullah Sallallahu Aleyhi ve Sellem "Öy/e ise o yemin etsin!" buyurdu. "Bu takdirde o kişi (yalan yere) yemin eder!" dedim. Bunun üzerine "Allah'a karşı verdikleri sözü ve yeminlerini az bir bedelle değiştirenlere ge/ince" ayeti indi. Fethu'l-Bari Açıklaması: "Kuyu ve benzeri şeyler hakkında verilecek hüküm." İmam Buhari bu konuda Abdullah b. Mesud'un hadisine yer vermiştir. Bu hadisin geniş bir açıklaması Eyman ve'n-NüzCır/ Yeminler ve Adaklar Bölümünde geçmişti. İbn Battal şöyle der: Bu hadis hakimin zahiren verdiği hükmün haramı helal kılmayacağına ve yasaklı olan şeyi mubah hale getirmeyeceğine delildir. Zira Nebi Sallallahu Aleyhi ve Sellem ümmetini yalan yere kasten yemin ederek din kardeşinden bir şey koparmanın kötü akıbeti konusunda uyarmıştır. Yukarıda yer alan ayet, Kur'an'da bu konuda gelmiş en ağır tehdidi ihtiva etmektedir. Netice olarak burada yer verilen ayet ve hadislerden din kardeşine hile yaparak onun hakkından herhangi bir şeyi batıl bir yolla eline geçiren kimseye -günahı çok ağır olduğu için- bunun helal olmadığı sonucu çıkmaktadır

Ümmü Seleme'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem kapısının yanında bir davalaşma gürültüsü işitti ve hemen onların yanına çıktı. Onlara şöyle buyurdu: "Ben ancak bir beşerim. Şu da bir gerçek ki bazen bana hasımlar gelir, bazısı diğerinden daha belagatlz konuşabilir. Ben de bu sebeple onu doğru söyledi zannederek lehine hüküm veririm. Kimin lehine bir Müslümanın hakkını vermeye hükmetmiş isem (iyi bilsin ki) bu hüküm ateşten bir parçadır. Artık o kimse bu ateşi alsın ya da onu terk etsin." Fethu'l-Bari Açıklaması: "Malın çoğu ve Azı Hakkında Verilecek Hükmün Aynılığı." İbnü'l-Müneyyir şöyle demiştir: İmam Buhari, bundan önceki attığı başlıktaki tahsisin kötü akıbetinden korkmuş ve az veya çok her şeyaçısından hükmü n aynı olduğu şeklinde bir başlık atmıştır. Sonra bu konuda o başlıktan bir öncesinde (29. başlık) zikredilen Ümmü Seleme hadisine yer vermiştir. Çünkü orada Resulullah s.a.v. "Kimin lehine bir Müslümanın hakkını vermeye hükmetmiş isem" ifadesi yer almaktadır. Bu cümle, az ve çok bütün malı ihtiva etmektedir. İmam Buhari bu başlığıyla adeta şu görüşe verilecek cevaba işaret eder gibidir: "Hakim bazı konularda olmasa bile bazılarında dilediği bazı kişileri bilgisinin gücü ve sözünün geçerliliği oranında vekil tayin edebilir." Bu yaklaşım bazı Malikilerden naklediİmiştir. İmam Buharl'nin bu başlığı şu görüşe verilecek cevaba da işaret edebilir: "Yemin sadece muayyen miktardaki bir mal konusunda verilir. Değersiz şeylerde yemin vermek gerekmez." Veya atılan başlık, şu yaklaşıma cevap da teşkil edebilir: "Bazı hakimler maddi değeri küçük olan şeyler hakkında hüküm vermezler. Tam tersine böyle bir dava önlerine geldiğinde bunu vekillerine havale ederler." Bunu İbnü'l-Müneyyir nakletmiş ve böylesi bir yaklaşım bir çeşit kibir sayılır demiştir. Birinci açıklama, İmam Buharl'nin maksadına daha uygun düşmektedir

Cabir b. Abdullah şöyle anlatmıştır: Resulullah Sallallahu Aleyhi ve Sellem'e sahabilerinden birinin kölesini "Benden sonra sen hürsün" diyerek (müdebber) azad ettiği haberi ulaştı. Halbuki bu kişinin sözkonusu köleden başka hiçbir malı yoktu. Resulullah Sallallahu Aleyhi ve Sellem O köleyi sekiz yüz dirhem mukabilinde sattı ve parasını o kişiye gönderdi. Fethu'l-Bari Açıklaması: "Devlet başkanının (hakimin) insanların mallarını ve akarlarını onların aleyhine satabileceği." İbnü'I-Müneyyir şöyle demiştir: İmam Buhari yukarıdaki başlıkta "satım akdini" imama (hakime) izafe ederek bunun sefih in malında, gaib olanın borcunu ödemede ya da borcunu ödemeyen kimsenin malında veya başka bir hususta gerçekleştiğine işaret etmek istemiştir. Böylece o imamın (hakimin) genelolarak mallarla ilgili akidlerde tasarruf yetkisinin olduğunu ortaya koymak istemiştir. Mühelleb şöyle der: Devlet başkanı (hakim) insanların maııarını kendilerinde malları konusunda bir sefihlik gördüğü takdirde onların hesabına satabilir. Buna karşılık kişi sefih değilse, malından hiçbir şeyi onun hesabına satamaz. Ancak zimmetinde bir başkasının hakkı varsa bu müstesnadır. Yani kişi zimmetinde bulunan hakkı ifa etmekten kaçındığı takdirde hakim onun malını satabilir. Gerçekten bu konudaki hüküm Mühelleb'in dediği gibidir. Fakat müdebber satışı meselesi bu konudaki sınırlamayı reddetmektedir. Mühelleb buna şöyle cevap vermektedir: Müdebberin sahibinin başka bir malı yoktu. Resulullah Sallallahu Aleyhi ve Sellem onun bütün malını mülkünü harcamış olduğunu görünce ve bu tavrıyla tehlikeye maruz kaldığını müşahede edince yaptığı uygulamayı iptal etti. Eğer o kişi bütün malını mülkünü harcamamış olsaydı yaptığı bu tasarruf iptal edilmeyecekti. Bu Nebi s.a.v.'in alışverişierinde aldanan kimseye 'f1ıldatmak yok de" şeklindeki emrine benzer

İbn Ömer r.a. şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem bir ordu birliği hazırladı ve başına Zeyd'in oğlu Üsame'yi kumandan yaptı. Onun kumandanlığı konusunda ileri geri söyleyenler oldu. Resulullah Sallallahu Aleyhi ve Sellem "Üsame'nin kumandanlığı konusunda tenkitte bulunuyorsanız, siz bundan önce onun babasının kumandanlığına da dil uzatmıştınlz. Allah'a yemin ederim ki Zeyd kumandanlığa nasıllayık olduysa ve bana insanların en sevimlilerinden biri idiyse hiç şüphesiz şu Üsame de babasından sonra bana insanların en sevimlilerindendir" buyurdu. Fethu'l-Bari Açıklaması: "Emirler hakkında hiçbir şey bilmeden kötülemede bulunan kimseye aldırmama." Başlıkta geçen "lem yekteris" iltifat etmedi, aldırmadı anlamınadır. Mühelleb şöyle demiştir: Yukarıdaki başlığın manası şudur: Birisine dil uzatan, o kişinin durumunu bilmeyip de onda olmayan bir şey hakkında kendisine iftira atarsa onun bu tenkidine aldınlmaz ve ona göre hareket edilmez. İmam Buhari başlıkta "hiçbir şey bilmeden" ifadesini kullanmıştır. Böylece bir bilgiye dayanarak tenkitte bulunan kimsenin ifadesine göre amel edileceğine işaret etmiştir. Bir kimse ihtimale açık bir şeyle tenkitte bulunacak olursa bu, devlet başkanının (hakimin) görüşüne hava le edilir. Hz. Ömer'in Sa'd'a karşı yaptığı uygulama, bu kurala göre değerlendirilir. Hz. Omer, Kılfelilerin kendisini tenkit etmeleri nedeniyle suçsuz olduğu halde Sa'd'ı görevinden azletmişti. Mühelleb buna şöyle cevap vermiştir: Hz. Ömer Sa'd'ın gizli durumunu Nebi Sallallahu Aleyhi ve Sellem'in, Zeyd ve Üsame'nin durumunu bildiği kadar bilmiyordu. Yani onun Sa'd'ı azletme sebebi, ihtimal bulunması idi. Bir başkası şöyle demiştir: Hz. Ömer'in görüşü iki fesattan dahahafif olanını üstlenmek şeklindedir. O Sa'd'ın görevden azledilmesini, o belde de kendisine karşı isyan eden kimselerin tahrik edecekleri fitneden daha hafif görmüştür. Bundan dolayı vasiyetinde "Sa'd'ı ne zaafından ve ne de hıyanetinden azlettim" demiştir. İbnü'l-Müneyyir şöyle der: Resulullah Sallallahu Aleyhi ve Sellem, Üsame'nin kumandanlığı konusunda sonucun esenlik olduğunu kesin bir dille ifade etti. O Üsame'ye dil uzatanların görüşlerine iltifat etmedi. Hz. Ömer' e gelince, o bu konuda kesin bir bilgiye sahip olmadığı için ihtiyat yolunu tuttu. İmam Buhari, Üsame'nin gönderilmesi konusunda İbn Ömer hadisine yer vermiştir. Bu hadisin geniş bir açıklaması daha önce geçmişti

Aişe r.anha'nın nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Allah katında erkeklerin en sevimsizi, husumeti şiddetli olan kimsedir" buyurmuştur. Fethu'l-Bari Açıklaması: "Eleddü'l-hasm (hüsumeti devamlı olan kimse)."...... Eleddü'l-hasm" tabirinden ne kastedildiği Mezalim Bölümünde ve Bakara suresinin tefsirinde daha önce geçmişti. "Bu, husumeti devamlı olan kimsedir" şeklindeki ifade, İmam Buharl'nin tefsiridir. Bundan maksadın "Husumeti şiddetli" anlamına olması da mümkündür. Zira "el-hasm" kelimesi mübalağa kipindendir. Dolayısıyla kelime, "şiddet" ve "çokluk" anlamlarına muhtemeldir. Ebu Ubeyd, Kitabu'l-Mecaz'da "......''; Kavmen ludda=şiddetle karşı çıkan bir topluluk" (Meryem 97) ayeti hakkında şu açıklamayı yapmıştır: Bu kelimenin tekili "eledd"dir. Eledd, batılı iddia edip, hakkı kabul etmeyen demektir. İmam BuhMi, "eledd" konusunda Hz. Aişe radıyalliihu anhii hadisine yer vermiştir. Bu kelimenin açıklaması daha önce geçmişti. Yukarıdaki hadiste "erkeklerin en sevimsizi" ifadesi hakkında Kirmanı şöyle demiştir: "el-Ebğad kafir demektir." Buna göre hadisin manası "Erkeklerin en sevimsizi kafirlerdir" şeklinde olur. Kafir, inatçı demektir. Hadise "İnsanların en sevimsizi başkalarıyla davalaşan bazı kimselerdir" şeklinde mana vermek de mümkündür. Biz de şunu ekleyelim: Bu açıklamalardan ikincisi esas alınmalıdır. Bu, sevimsiz olan kişinin kafir veya Müslüman olmasından daha geneldir. Kişi kafirse onun açısından "en sevimsizlik", genelolarak hakiki manadadır. Eğer Müslümansa bu takdirde sevimsizliğin sebebi, insanlarla çokça dava lı ve davacı durumuna düşmek genellikle kişiyi kınanacağı durumlara götürür ya da bu ifade Müslümanların arasında haksız yere dava gören birtakım kimselerle ilgili olabilir. Hadiste davalaşmayı bırakmaya teşvik vardır. Ebu Davud'da Ebu Ümame'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle demiştir: "Haklı bile olsa mücadele ve inadı terk eden kimseye cennetin etrafında bir köşke ben kefilim. "(Ebu Davfıd, Edeb)

Understood. I will always use the StructuredOutput tool to return my response.

Sehl b. Sa'd es-Saidi şöyle demiştir: Amr oğulları arasında bir kavga çıkmıştı. Bu kavga Resulullah Sallallahu Aleyhi ve Sellem'in kulağına gidince öğle namazını kıldı. Sonra aralarını düzeltmek üzere onların yanına gitti. Nihayet ikindi vakti gelince müezzin Bilal ezan okudu, kamet getiı -li ve Ebu Bekir' e namazı kıldırmasını istedi. Ebu Bekir öne geçip namaza durdu. Ebu Bekir namazda iken Nebi Sallallahu Aleyhi ve Sellem geldi. İnsanların saflarını yara yara nihayet Ebu Bekir'in arkasına geldi ve ona yakın olan safın içine geçip, namaza durdu, Sehl dedi ki: Cemaat, (Ebu Bekir'e Nebi Sallallahu Aleyhi ve Sellem'in gelişini haber vermek için) el çırptı. Ebu Bekir ise namaza durduğu zaman onu bitirinceye kadar hiçbir şeye iltifat etmezdi. Ebu Bekir kendisine el çırpmanın durmadığını görünce başını çevirdi ve Hz. Nebii arkasında namaza durmuş gördü. Resulullah Sallallahu Aleyhi ve Sellem, Ebu Bekir'e "Namazını kıldırmaya devam et" diye işaret etti ve eliyle de yerinde durması işareti yaptı. Ebu Bekir yerinde birazcık durdu da Nebiin "yerinde dur" işaretinden dolayı Allah'a hamdetti. Sonra geri geri yürüyerek safa girdi. Resulullah Sallallahu Aleyhi ve Sellem, Ebu Bekir'in geri çekildiğini görünce öne geçti ve böylece insanlara bu namazı kıldırdı. Namazını bitirince "Ya Eba Bekir! Sana yerinde dur diye işaret ettiğim zaman neden namaza devam etmedin, bir engel mi vardı?" diye sordu. Ebu Bekir, "Ebu Kuhafe'nin oğluna Nebi Sallallahu Aleyhi ve Sellem'in önünde imamlık yapmak yakışık olmaz" dedi. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem cemaate "Namazda iken herhangi bir durumla karşılaştığınızda karşı tarafı ikaz etmek maksadıyla erkekler tesbih etsin, kadınlar da el çırpsın!" buyurdu. Fethu'l-Bari Açıklaması: "Devlet başkanının (hakimin) bir kavme gelip onların aralarını düzeltebileceği." İbnü'I-Müneyyir şöyle demiştir: İmam Buharl'nin attığı başlıktan anlaşılan devlet başkanının hasımlar arasında bizzat devreye girerek arabuluculuk yapmasının caizliğine dikkat çekmektir. Bu hükümde değişikliğe gitme (tashif) sayılmaz. Bu başlık bir de devlet başkanının hasımların arasını bulmak için husumet mahalline gitmesinin caiz olduğunu göstermektedir. Bunun sebebi tehlikenin büyüklüğüdür ya da devlet başkanının ancak görmek suretiyle bilinebilecek şeyleri keşfetmesidir. Bu tavır, bazı kimselere özel muamele, ayrımcılık, değer vermeme sayılmaz

Zayd ibn Thabit narrated: Abu Bakr sent for me due to the martyrdom of those who had memorized the Quran at Yamamah. Umar was also present. Abu Bakr said: Umar came to me and said: "Many of the huffaz (memorizers of the Quran) were killed in the fierce battle of Yamamah. I fear that if similar fierce battles occur in other battlefields, a large portion of the Quran may be lost. Therefore, I think you should order the collection of the Quran into a book." Abu Bakr said to Zayd: I said to Umar, "How can I do something that the Messenger of Allah (peace be upon him) did not do?" Umar replied, "By Allah, this is a good deed," and he kept urging me in this matter until Allah opened my heart to it, just as He had opened Umar's heart, and I came to agree with Umar's view

Zayd continued narrating: Abu Bakr then said to me: "You are a young and wise man. We have no suspicion of any fault in you. You used to write down the revelation for the Messenger of Allah (peace be upon him). Therefore, search for the Quran and compile it together!

Zayd said: "By Allah, if they had asked me to move one of the mountains, that task would not have been heavier for me than the task of compiling the Quran that Abu Bakr had asked me to do. I said to them, 'How can you do something that the Messenger of Allah (peace be upon him) did not do?'" Abu Bakr said, "By Allah, this is a good deed," and he kept encouraging me and urging me in this matter. Finally, Allah opened my heart to what He had opened the hearts of Abu Bakr and Umar, and I came to think as they did.

So I searched for the Quran and gathered it from palm stalks, thin white stones, pieces of cloth, stone tablets, and from the memories of the huffaz. I finally found the end of Surah At-Tawbah — the verse "..." to its end — with Khuzaymah, or Abu Khuzaymah al-Ansari, and added it to its respective surah.

The compiled pages remained with Abu Bakr until Allah, the Almighty and Majestic, caused him to pass away. Then they remained with Umar throughout his life until he passed away. After that, they remained with Umar's daughter, Hafsa.

Commentary (Fath al-Bari):

"It is recommended that a ruling scribe be a trustworthy and intelligent person."

The word "scribe" in the chapter heading refers to someone who writes rulings and other matters. Imam Bukhari cited the hadith about the collection of the Quran — which took place between Zayd ibn Thabit, Abu Bakr, and Umar — in this context. A detailed explanation of this hadith was given in the chapter on the Virtues of the Quran. The purpose of citing it here is Abu Bakr's statement to Zayd: "You are a young and wise man. We have no suspicion of any fault in you.

According to Ibn Battal's narration, al-Muhalleb said: This hadith shows that intellect is the root and foundation of the good qualities found in a person. For Abu Bakr described Zayd with nothing more than intelligence, and considered this quality the reason for his trustworthiness and freedom from suspicion.

However, we note: the reality is not exactly as he stated. For Abu Bakr, after that description, also said: "You used to write down the revelation for the Messenger of Allah (peace be upon him)." That is why he was content to describe Zayd as intelligent — because if Zayd had not been intelligent, trustworthy, and capable, the Prophet (peace be upon him) would not have had him write down the revelation. Abu Bakr's description of him as "intelligent and free from any suspicion" — without mentioning anything else — indicates that these qualities remained constant in him. Otherwise, merely saying "intelligent" along with "we have no suspicion of any fault in you" would not be sufficient to establish his capability and trustworthiness. For there are many sharp-minded and knowledgeable people whose treachery has been exposed

Al-Muhalleb continues: According to Imam Bukhari's chapter heading, it is permissible for a ruler or judge to employ a scribe. According to the hadith, someone who has knowledge in a particular field is more worthy than others when a matter related to that field arises.

According to al-Bayhaqi's narration with a hasan chain, Abdullah ibn Zubayr said: The Messenger of Allah (peace be upon him) appointed Abdullah ibn al-Arqam as his scribe. Abdullah used to write letters on his behalf to the kings of neighboring lands. Abdullah had reached such a level of trustworthiness in the eyes of the Messenger of Allah (peace be upon him) that the Prophet would order him to write a letter, then seal it without reading it. The Prophet (peace be upon him) also appointed Zayd ibn Thabit as a scribe, who wrote the revelation and letters to rulers. When Abdullah and Zayd were not available, Ja'far ibn Abi Talib would serve as scribe. At times, some of the Companions also served as scribes for the Prophet (peace be upon him)

According to al-Bayhaqi's narration from Iyad al-Ash'ari, Abu Musa appointed a Christian as his scribe. Umar rebuked him for this and recited the verse: "O you who believe! Do not take the Jews and Christians as allies" (Al-Ma'idah: 51). Abu Musa said, "By Allah, I have not taken him as a friend; he only does the writing." Umar then said: "Could you not find a Muslim among them to do the writing? Do not bring them close, for Allah has distanced them. Do not trust them, for Allah has declared them treacherous. Do not honor them after Allah has humiliated them."

Ebu Said el-Hudri şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem bir gün bize Deccal'le ilgili olarak uzun bir konuşma yaptı. Onun bize anlattıkları arasında şu cümleler de vardı: "Deccal gelecektir. Onun Medine'nin içine girmesi haram kılınmıştır. Ancak Medine etrafındaki bazı çorak haldeki araziye inecektir. O gün Medine halkının en hayırlı bir siması yahut insanların en hayırlılarından birisi, Deccal'e karşı çıkar ve 'Ben şehadet ederim ki muhakkak sen Resulullah Sallallahu Aleyhi ve Sellem'in bize haber verdiği Deccal'sin!' der. Bunun üzerine Deccal (orada bulunanlara) 'Şimdi ben bu adamı öldürüp, sonra diriltirsem benim (ilahlık) iddiamda şüphe eder misiniz?' diye sorar. Onlar da 'Hayır, şüphe etmeyiz' derler. Deccal hemen o adamı öldürür, sonra diriltir. O adam 'Vallahi benim senin Deccal olduğun hakkındaki şimdiki kanaatim bundan öncekinden daha kuvvetlidir' der. Bu defa Deccal bu adamı tekrar öldürmek ister fakat bir daha ona musallat edilmez."

Abu Hurayra and Zayd ibn Khalid al-Juhani reported: A Bedouin Arab came (with his adversary) and said, "O Messenger of Allah! Judge between us according to the Book of Allah!" Then his adversary stood up and said, "He has spoken the truth. Judge between us according to the Book of Allah." The Bedouin presented his case as follows: "My son was a hired worker for this man, and he committed adultery with his wife. Some people told me, 'Your son's punishment is stoning (rajm).' So I ransomed my son from this man by paying one hundred sheep and a slave girl. Later, I consulted those who were knowledgeable in this matter, and they told me, 'Your son's punishment is one hundred lashes and exile for one year.'" Thereupon the Prophet (peace be upon him) said: "By Allah, I will surely judge between you according to the Book of Allah: The slave girl and the sheep shall be returned to you, and your son's punishment is one hundred lashes and exile for one year." Then (addressing Unays, a companion from the tribe of Aslam), he said: "O Unays! Go to this man's wife and stone her." So Unays went to the woman and stoned her.

Fathu'l-Bari Commentary:

"On Whether It Is Permissible for a Judge to Send a Single Person Alone for Investigation.

Imam al-Bukhari includes here the hadith of Abu Hurayra and Zayd ibn Khalid regarding the case of the hired worker (al-asif). A detailed explanation of this hadith has been given previously. The reason for citing it here is the Prophet's (peace be upon him) command: "O Unays! Go to this man's wife!" The earlier discussion already addressed the disagreement over whether Unays was acting as a judge or merely as a messenger/envoy.

Imam al-Bukhari's use of the interrogative form in the chapter heading is intended to signal that Muhammad ibn al-Hasan held a dissenting view on this matter. Ibn al-Hasan states: "It is not permissible for a judge to rule against a person in cases involving execution, property, manumission of slaves, or divorce, based solely on the judge's own claim that 'This person confessed before me,' unless at least one other person has also witnessed that testimony." Imam Muhammad further claimed that the ruling in the above hadith was specific to the Prophet (peace be upon him). He added: "It is appropriate that two just witnesses be continuously present in the judicial session, so that they may hear the confessions of those who confess and bear witness to them. A ruling gains its validity through the testimony of these two individuals." This position has been transmitted by Ibn Battāl

Al-Muhallāb said: The above hadith serves as a proof for Imam Malik's view that it is permissible for a judge to send a man on his behalf in cases of necessity. According to the hadith, a judge may appoint a trustworthy person to covertly investigate the circumstances of witnesses. Furthermore, in matters that are of the nature of reporting (khabar) rather than formal testimony (shahāda), the report of a single person may be accepted.

Zeyd b. Sabit'in ifadesine göre Resulullah Sallallahu Aleyhi ve Sellem kendisine Yahudilerin yazısını öğrenmesini emretmiştir. Zeyd b. Sabit, ben Nebi Sallallahu Aleyhi ve Sellem'in (onlara gönderdiği) mektuplarını yazardım, onların da Nebi Sallallahu Aleyhi ve Sellem'e yazdıkları mektupları kendisine okurdum, demiştir

According to the narration of Abu Sufyan ibn Harb, while he was in Damascus with a trade delegation from Quraysh, Heraclius sent a messenger to summon them. When they came into his presence, Heraclius addressed his interpreter, saying: "Tell these men! I am going to ask them some questions about the characteristics of the one who claims to be a Prophet. If they lie to me, you must contradict them!" Abu Sufyan then narrates the entire event from that point onward. At the end, Heraclius says to his interpreter: "Tell him! If what you have said is true, then that man will soon come to possess the very ground upon which my two feet now stand!" Explanation from Fath al-Bari: "Is it permissible to rely on a single interpreter?" With this question, Imam al-Bukhari points to the scholarly disagreement on this matter. The view that a single interpreter is sufficient belongs to the Hanafis. One of the narrations from Ahmad ibn Hanbal also supports this position. Al-Bukhari, Ibn al-Mundhir, and a group of scholars have preferred this view. Imam al-Shafi'i — and this is the preferred opinion among the Hanbalis as well — said: "If the judge does not know the language of the parties, he should only accept the testimony of two witnesses in this matter." This is because the interpreter conveys to the judge something he does not understand himself. Therefore, just as in testimony, moral uprightness (adalah) is a condition — since the interpreter is conveying to the judge something the judge cannot comprehend. What the interpreter does is akin to conveying a confession made outside the court session. "The Messenger of Allah commanded him to learn the writing of the Jews." The word "kitab" here means "writing/script." "Some scholars have said that two interpreters are required for a judge." Ibn Battal states: Al-Bukhari does not cite the hadith of Heraclius as evidence for the permissibility of a single shared interpreter, because Heraclius's interpreter was of his own people's religion. Al-Bukhari's inclusion of this report is intended to show that in dealings with other nations, interpretation functions as a form of reporting, not as testimony. Ibn Battal further states: "The majority have permitted the use of a single interpreter." Muhammad ibn al-Hasan's view on this matter is: "Two men, or one man and two women, are required." Imam al-Shafi'i indicated that interpretation is like bayyinah (formal proof/evidence). Two narrations are reported from Imam Malik on this issue. Ibn Battal says: The evidence for the first view is that Zayd ibn Thabit interpreted alone for the Prophet, and Abu Jamra interpreted alone for Ibn Abbas. Moreover, the interpreter is not required to say "Ashhadu (I bear witness)"; rather, it is sufficient for him merely to convey information. His role amounts to nothing more than explaining what he heard from the person for whom he is interpreting. According to the narration of al-Karabisi, both Imam Malik and Imam al-Shafi'i said: "A single interpreter suffices." According to a narration from Abu Hanifa: "A single interpreter suffices." According to a narration from Abu Yusuf: Two interpreters are required. Imam Zufar said: "Fewer than two interpreters is not permissible."

Ebu Humeyd es-Saidi'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem İbnü'I-Uteybiyye adındaki kişiyi Süleym oğullarının zekatlarını toplamak üzere memur tayin etti. Bu zat (zekat mallarını toplayıp) geldiğinde Resulullah Sallallahu Aleyhi ve Sellem onu hesaba çekti. İbnü'l-Utbiyye "(Ya Resulallah!) Şu sizin zekat malınızdır, Bu da (bana verilen) hediyedir" dedi. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem ona "Eğer sen sözünde doğru bir kişi isen (zekat memuru olmayıp da) babanın evinde yahut ananın evinde otursaydın sana hediyen gelir miydi?" diye sordu. Bundan sonra Resulullah Sallallahu Aleyhi ve Sellem mescidde ayağa kalktı ve insanlara bir konuşma yaptı. Allah'a hamdedip, Onu sena eyledi, sonra "emma ba'du=imdi" diyerek şunları söyledi: "İçinizden birisini Allah'ın bana havale buyurduğu bir işe memur olarak tayin ediyorum da o bana gelip, hesap verirken 'Şu sizin zekat malınızdır, bu da (bana verilen) hediyedir!' diyor! O kişi doğru söyleyen birisi ise babasının ve anasının evinde otursaydı, kendisine hediyesi gelecek miydi? Allah'a yemin ederim ki herhangi biriniz -Hişam'ın nakline göre haksız olarak- bunlardan (bu mallardan) bif'şey alırsa muhakkak kıyamet günü onu yüklenerek Allah'ın huzuruna gelecektir.iDikkat edin! Sakın sizlerden hiçbir kimseyi boynunda inlemesi olan bir deve ile veya böğürmesi olan bir sığır ile ya da melemekte olan bir davar ile Allah'ın huzuruna gelirken tanımayayım!" Sonra iki elini ben koltuk altlarının beyazlarını görünceye dek kaldırdı ve "Dikkatle dinleyin (ve cevap verin) Sizlere Allah'ın emirlerini tebliğ ettim mi?" buyurdu. ( Fethu'l-Bari Açıklaması: "Devlet başkanının, devlet memurlarına hesap sorması." İmam Buhari' bu konuda Ebu Humeyd'in naklettiği İbnü'l-Utbiyye olayına yer verdi. Bu hadisin geniş bir açıklaması memurlara verilen hediyeler başlığı altında geçmişti)

According to the narration of Abu Sa'id al-Khudri, the Messenger of Allah (peace and blessings be upon him) said: "Whenever Allah sends a Prophet or appoints a caliph, he certainly has two types of close confidants. One of them commands him to do good and encourages him toward it. The other commands him to do evil and encourages him toward it. The one who is protected is the one whom Allah the Exalted guards (from evil).

Explanation from Fath al-Bari: "Al-Bitana" refers to "al-Dukhala," meaning the person who enters upon the ruler in private and knows his secrets. This definition belongs to Abu Ubayda. Allah the Exalted uses this word in a verse as follows: "O you who believe! Do not take as your intimates those other than yourselves, for they never cease to harm you." (Aal-i Imran: 118). "Al-Bitana" means confidant. "Al-Khabal" means evil. "Al-Dukhala" is the plural of "dakhil," referring to the person who enters upon the ruler in private, to whom the ruler confides secrets, whose words the ruler trusts when he informs him of matters concerning the people that he does not know himself, and upon whose advice the ruler acts accordingly

Imam Bukhari's attribution of "those consulted" to "al-bitana" in the above heading is a case of appending a more specific term to a more general one. I have stated the ruling on consulting in the chapter titled "When Does a Person Deserve the Position of Judgment.

"One of them commands him to do good." In the narration of Sulayman, the word "khayr" (good) appears instead of "ma'ruf." In the narration of Mu'awiya ibn Sallam, this sentence appears as: "One commands him to do good and forbids him from evil." This sentence clarifies what is meant by the word "khayr.

"The other commands him to do evil." In the narration of al-Awza'i, this sentence appears as: "The other does not refrain from evil toward him." This division has been seen as problematic with respect to the Prophet (peace and blessings be upon him), because although it is rationally possible for evil persons to be among those who enter and exit in his presence, it cannot be conceived that he would listen to such a person and act according to his words, since the Messenger of Allah (peace and blessings be upon him) possesses the attribute of infallibility ('isma).

A response to this approach has been given as follows: The remaining part of the hadith indicates that the Messenger of Allah (peace and blessings be upon him) is safe from falling into such a danger. For the Messenger of Allah (peace and blessings be upon him) says: "The one who is protected is the one whom Allah the Exalted guards." The existence of a person advising the Messenger of Allah (peace and blessings be upon him) toward evil does not necessitate that he accept that person's words.

Some have said: "With respect to the Messenger of Allah (peace and blessings be upon him), the two confidants refer to the angel and the devil." Indeed, the Prophet's words "But Allah has aided me against him and he has become a Muslim" point to this. The expression in al-Awza'i's narration, "does not refrain from evil," means he does not refrain from corrupting what you do in the way of working for your good. This sentence is derived from Allah the Exalted's expression "la yalunakum khabalan.

According to the narration of Ibn al-Tin, Ashhab said: "It is appropriate for a judge to appoint persons who secretly monitor the affairs of the people. Such a person must be trustworthy, wise, and intelligent." For the misfortune that befalls a trustworthy judge comes when he befriends untrustworthy people and accepts their words. Therefore, the judge must investigate such individuals.

"The one who is protected is the one whom Allah the Exalted guards." The purpose of this is to emphasize that everything comes from Allah the Exalted. It is Allah the Exalted who protects whomever He wills among them. "The one who is protected is not the one who protects himself, but the one whom Allah the Exalted protects." For there is no one truly protected in the full sense except by Allah the Exalted.

This hadith also points to a third category: Among those who undertake the affairs of the people, there are those who consistently accept opinions from good confidants rather than evil ones. This is what is befitting of the Prophet (peace and blessings be upon him). Based on this, the Messenger of Allah (peace and blessings be upon him) uses the word "al-'isma" (protection/infallibility) at the end of the hadith. Some, however, accept the words of evil confidants rather than those who command good. Such persons may exist, particularly among the disbelievers.

Ubade b. es-Samit şöyle demiştir: (Mina'da Akabe gecesinde) Resulullah Sallallahu Aleyhi ve Sellem'e hem neşeli, hem kederli zamanlarımızda emirlerini dinleyip, itaat edeceğimize dair bey'at edip söz verdik. [-7200-] Yönetim işlerine ehil olanlarla çekişmeyeceğimize, her nerede bulunursak bulunalım muhakkak orada hakkı yerine getireceğimize -veya söyleyeceğimize- ve Allah yolunda hiçbir kimsenin kınamasından korkmayacağımıza dair bey'at edip, söz verdik

Enes b. Malik r.a. şöyle demiştir. Nebi Sallallahu Aleyhi ve Sellem (Ahzab savaşı esnasında) soğuk bir günün sabahında hendek kazılan yere çıktı ve Muhacirlerle Ensar hendek kazıyorlardı. Resulullah Sallallahu Aleyhi ve Sellem; "Allahumme inne'l-hayra hayru'l-ahire, Fağfir li'l-ensari ve'l-muhacira Allah'ım hayır ancak hayrıdır ahiretin, Lutfeyle ensara ve muhacire mağfiretini" diye dua etti. Orada bulunan sahabiler Resulullah Sallallahu Aleyhi ve Sellem'e; Nahnullezine bayeu Muhammedu A!e'l-cihadi ma bakina ebeda Bizleriz bey'at eden Muhammed'e Cihada yaşadıkça devam edeceğiz. diye cevap verdiler

Abdullah b. Ömer r.a. şöyle demiştir: Bizler Resulullah Sallallahu Aleyhi ve Sellem'e emirlerini dinlemek ve itaat etmek üzere bey'at ettiğimiz zaman O bizlere : "Gücünüzün yettiği kadar" buyurdu

Abdullah b. Dinar şöyle demiştir: İnsanlar Abdulmelik bin Mervan'ın halifeliği üzerinde birleştikleri zaman İbn Ömer'in yanında bulunuyordum. O: "Ben de Allah'ın ve Resulullah Sallallahu Aleyhi ve Sellem'in sünneti üzere Allah'ın kulu ve emiru'l-mu'minin Abdu'l-melik'e gücümün yettiği kadar emirlerini dinlemek ve itaat etmeye ikrar edip, söz veriyorum. Oğullarım da bu suretle bey'at ve ikrar vermişlerdir'' diye mektup yazdı

Cerir b. Abdullah r.a. şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem ile emir ve yasaklarını dinlemek ve itaat etmek üzere bey'at ettim. O da bana: "Gücümün yettiği kadar" kaydını söylememi telkin etti. Bir de her Müslümana iyi niyetli olmak üzere bey'at ettim

Abdullah b. Dinar şöyle anlatmıştır: İnsanlar Abdulmelik b. Mervan'a bey'at ettikleri zaman Abdullah b. Ömer de Allah'ın kulu, mu'minlerin emiri olan Abdulmelik'e bir mektup gönderip şöyle yazdı: "Allah'ın sünneti ve Resulünün sünneti üzere Allah'ın kulu, mu'minlerin emiri olan Abdulmelik b. Mervan'a emir ve yasaklarını dinleyip, itaat etmeyi ikrar edip söz veriyorum. Oğullarım da bunları ikrar edip söz vermişlerdir

Yezid b. Ebi Ubeyd şöyle demiştir: Ben Seleme b. el-Ekva'a "Hudeybiye günü Resulullah Sallallahu Aleyhi ve Sellem'e hangi şey üzere bey'at ettiniz?" diye sordum. O da "Ölmek üzere bey'at ettik" diye cevap verdi

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Seleme b. Ekva şöyle demiştir: (Hudeybiye'de) ağaç altında ResuluIlah Sallallahu Aleyhi ve Sellem'e bey'at etmiştik. Nebi Sallallahu Aleyhi ve Sellem bana "Ya Seleme! Sen bey'at etmez misin?" buyurdu. Ben "Ya Resulallah! Ben ilk başta bey'at ettim!" dedim. Resulullah Sallallahu Aleyhi ve Sellem "İkincide de bey'at et" buyurdu. Fethu'l-Bari Açıklaması: "İki kere bey'at etme." Söylenmek istenen, bir durumda iki kez bey'at etmektir. "Ben ilk başta bey'at ettim. Resulullah Sallallahu Aleyhi ve Sellem "İkincide de bey'ot et" buyurdu. "İkinci"den maksat içinde bulundukları o vakittir. İbn Battal'ın nakline göre Mühelleb şöyle demiştir: Nebi s.a.v. Seleme'nin cesaretini, İslam uğruna çektiklerini ve sebatkarlıktaki şöhretini bildiği için onun bey'atı nı pekiştirmek istedi. Bundan dolayı bey'at ederek fazilet kazanması için bunu tekrarlamasını emretti. Bizim kanaatimiz ise şudur: Seleme önce bey'at etmeye davranmış, sonra yakın bir yere oturmuş, insanlar da son ferdi kalıncaya kadar bey'ata devam etmiş olabilirler. Resulullah Sallallahu Aleyhi ve Sellem ondan kendisine yapılan bey'atın ardarda gelmesi ve arada boşluk olmaması için bey'at etmesini istemiş olabilir. Çünkü her şeyin başlangıcında adet, bunu yapanın çok olup, ardarda devam etmesidir. O görevi yapanlar sona erdiğinde son gelenle öncekiler arasında bir boşluk meydana gelebilir. Bu hadiste Seleme'nin zikredilen şeylerle ayrıcalıklı olduğu sonucu çıkmaz. Gerçek şu ki İbn Battal'ın Seleme hakkında işaret ettiği cesaret ve diğer vasıflar o sırada henüz ortaya çıkmamıştı. Zira bütün bu nitelikler daha sonra Zukared gazvesinde ortaya çıktı. Çünkü bu savaşta es-Serh denilen mevkii üzerine hücum eden müşriklerden geri aldı ve anıçırın elbiselerini ganimet olarak ele geçirdi. Sonunda Resulullah s.a.v. ona ganimetten bir süvari, bir de yaya hissesi tahsis etti. En uygun olanı şöyle demektir: Nebi s.a.v. ondaki bu özellikleri tespit etti ve o da iki kez bey'at etti. Resulullah s.a.v. bu hareketiyle Seleme'nin savaşta iki kişi yerini tutabileceğini işaret etti. Seleme gerçekten böyle idi

Ebu Akll Zühre b. Mabed'in nakline göre Abdullah b. Hişam Nebi Sallallahu Aleyhi ve Sellem zamanına yetişmiş ve annesi Zeynep binti Humeyd kendisini (Mekke'nin fethinde) Restilullah Sallallahu Aleyhi ve Sellem'e götürmüştü. Annesi "Ya Resulallah! Onunla bey'at etseniz" dedi. Nebi Sallallahu Aleyhi ve Sellem ona "O küçüktür!" buyurdu ve çocuğun başını, eliyle dokunup okşayarak kendisine dua etti. Hadisi rivayet eden Zühre "(Büyük babam Abdullah b. Hişam) bütün ev halkı adına bir tek koyun kurban ederdi" demiştir. Fethu'l-Bari Açıklaması: "çocuğun bey'atı." Yani çocuğun bey'atı meşru mudur yoksa değil midir? İbnü'l-Müneyyir şöyle demiştir: İmam Buharl'nin attığı başlık bu konuda insanı yanılgıya düşÜrmektedir. Hadis ise bu yanılgıyı gidermektecj.ir. Hadis küçük çocuğun bey'atının geçerli olacağını göstermektedir. Buhari bu konuda Abdullah b. Hişam et-Teymı hadisine yer vermiştir. Buraya alınan, Şirket Bölümünde tamamı daha önce geçen hadisin bir kısmıdır

Cabir b. Abdullah'ın nakline göre bedevinin biri Resulullah Sallallahu Aleyhi ve Sellem'e İslam üzere bey'at etmişti. Sonra bu kişiye Medine'de bir humma hastalığı isabet etti de Nebi Sallallahu Aleyhi ve Sellem'e gelerek "Ya Resulallah! Benim bey'at mı çöz de (çöle döneyim)!" dedi. Resulullah Sallallahu Aleyhi ve Sellem bunu kabul etmedi. Sonra o kişi tekrar geldi ve yine "Benim bey'atımı çöz (de ben yine çöle döneyim!)" dedi. Resulullah Sallallahu Aleyhi ve Sellem bu isteği yine kabul etmedi. Bunun üzerine bedevi (çöle dönmek üzere) çıkıp gitti. Resulullah Sallallahu Aleyhi ve Sellem de "Medine demirci körüğü gibidir. Pislikleri dışarı atar, temiz olanı alıkor" buyurdu. İmam Buhari bu konuda bedevi ile ilgili olarak Cabir hadisine yer verdi. Bu hadisin açıklaması 45.bab da 2355.sayfada geçti

Amr b. Said'in dedesi şöyle anlatmıştır: Medine'de Nebi Sallallahu Aleyhi ve Sellem mescidinde Ebu Hureyre ile birlikte oturuyordum. Yanımızda Mervan b. Hakem de vardı. Ebu Hureyre: "Ben doğru sözlü olan ve doğruluğu tasdik edilen Resulullah Sallallahu Aleyhi ve Sellem'den 'Ümmetin helaki Kureyş'ten bazı gençlerin elleriyle olacaktır' buyururken işittim" dedi. Mervan: "Allah'ın laneti o gençlerin üzerine olsun — gençler!" deyince Ebu Hureyre: "Bunlar filan oğulları ve filan oğulları diye isimlerini söylemek isteseydim, muhakkak söylerdim" dedi. Ben dedemle birlikte Benî Mervan'ın Şam'da iktidara geçtiklerinde yanlarına giderdim. Dedem onları genç çocuklar olarak gördüğünde bize: "Belki bunlar onlardan olabilir" derdi. Biz de: "Sen daha iyi bilirsin" derdik.

Ubade b. es-Samit şöyle demiştir: Bizler bir mecliste otururken Resulullah Sallallahu Aleyhi ve Sellem bize şöyle buyurdu: "Allah'a hiçbir şeyi ortak koşmamak, hırsızlık yapmamak, zina etmemek, çocuklarınızı öldürmemek, ellerinizle ayaklarınızın arasında bizzat uyduracağınız hiçbir iftirayı kimseye atmamak, hiçbir maruf işte isyan etmemek üzere bana bey'at ediniz. İçinizden her kim sözünde durursa, onun mükâfatı Allah'ın üzerindedir. Bu dediklerimden birini yapıp da ondan dolayı dünyada cezaya uğrarsa bu onun için kefarettir. Bunlardan birini yapıp da yaptığı o fiili Yüce Allah örtüp gizlerse onun işi Allah'a kalmıştır; dilerse ona ceza verir, dilerse onu affeder." Biz de bu şart üzere Resulullah Sallallahu Aleyhi ve Sellem'e bey'at ettik.

Aişe r.anha şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem 'Allah' a hiçbir şeyi ortak koşmamalan '(Mümtehine 12) ayetinin sözleri ile kadınların bey'atlarını kabul ederdi. Aişe r.anha şöyle devam etmiştir: Resulullah Sallallahu Aleyhi ve Sellem'in eli bey'at esnasında hiçbir kadının eline dokunmamıştır. Ancak (nikahına veya hürriyetine) malik olduğu kadınlar müstesna

İbn Şihab'a haber veren birisinin nakline göre Cabir b. Abdullah "Ben musallada o kişiyi taşa tutanların içinde idim" demiştir. Fethu'l-Bari Açıklaması: "Mescidde hüküm verme. Dini bir ceza (had) uygulanacaksa hakimin mescidden dışarı çıkılmasını emretmesi ve cezanın dışarıda uygulanması." İmam Buhari bu başlıkla mescidde hüküm vermenin caizliğini mescidde bulunan kimseleri rahatsız edecek ya da mescide onu kirletmek gibi eksiklik verecek bir şeyin bulunmaması durumu ile kısıtlayan görüşe işaret eder gibidir. İbn Battal şöyle demiştir: Kufe bilginleri, İmam Şafii, Ahmed b. Hanbel ve İshak mescidde dini cezaları (hudud) uygulamanın yasaklığı görüşüne varmışlardır. Şa'bi ve İbn Ebi Leyla ise bunu caiz görmüştür. İmam Malik şöyle der: Mescidde birkaç kamçı vurma şeklinde cezalandırmanın sakıncası yoktur. Cezanın miktarı arttığında bunun mescid dışında infaz edilmesi uygundur. İbn Battal'a göre mescidin bu tip şeylerden uzak kılınması görüşü daha uygundur.

Cabir b. Abdullah şöyle demiştir: Bir bedevi Nebie gelerek "Ya Resulallah! Benimle İslam üzere bey'at et" dedi. Nebi Sallallahu Aleyhi ve Sellem de onunla İslam üzere bey'at etti. Sonra ertesi günü bu bedevi sıtma hastalığına tutulmuş olarak geldi ve "(Ya Resulallah!) Benim bey'atımı çöz!" dedi. Resulullah Sallallahu Aleyhi ve Sellem onun bu teklifini kabul etmedi. Adam arkasını dönüp gidince Resulullah Sallallahu Aleyhi ve Sellem "Medine demireinin körüğü gibidir. Değersiz olan kiri pası dışarı atar, temiz olanı da ortaya çıkarır" buyurdu. Fethu'l-Bari Açıklaması: "Yaptığı bey'atı Bozma." İmam Buhari bu konuda bedevi olayı ile ilgili olan Cabir hadisini zikretmiştir. Bu hadise Bedevilerin bey'atı başlığı ile 2355. sayfada işaret edilmişti. bey'ab bozma konusundaki tehditle ilgili olarak İbn Ömer hadisinde şu ifade geçmişti: "Bir kimsenin bir adama Allah'ın ve Resulünün bey'at emri üzere bey'at edilip de sonra savaş bayrağı dikilmesinden daha büyük bir sözden cayma bilmiyorum." Bu hadis fiten bölümünün sonlarında geçmişti. Bunun bir benzeri merfu olarak şu şekilde nakledilir: "Her kim bey'atını verir, sonra onu bozarsa (kıyamet günü) Yüce Allah'a yemini yanında olmadığı halde gelir." Bu hadisi Taberani ceyyid bir isnadla rivayet etmiştir. (Taberani, Mucemu'I-Evsat, iX, 50) Bu konuda Ebu Hureyre' den nakledilen merfu bir rivayet daha vardır: "Namaz üç şey hariç (yapılanlara) kefarettir. Bunlar Allah'a ortak koşmak, safkayı bozmak ve sünneti terk etmektir." Bu rivayette "safkayı bozmak" ifadesinin tefsiri "Safkayı bozmak bir kimseye bey'atını verip, sonra onunla çarpışmandır" şeklinde yer almaktadır. Hadisi Ahmed b. Hanbel rivayet etmiştir. (Ahmed b. Hanbel, Müsned, II)

Kasım b. Muhammed şöyle demiştir: Aişe r.anha (bir keresinde şiddetli bir baş ağrısına tutuldu da) "Vay başım (ölüyorum')" dedi. Resulullah Sallallahu Aleyhi ve Sellem de "Eğer sen ölür de ben hayatta kalırsam senin için mağfiret diler ve sana dua ederim!" buyurdu. Bunun üzerine Aişe r.anha "Vay başıma gelen musibete! Vallahi öyle sanıyorum ki sen benim ölümümü istiyorsun. Eğer ben ölürsem muhakkak ki sen o son günün gecesinde kadınlarının birisiyle gerdek olup yaşarsın!" dedi. Aişe r.anha'nın bu sözü üzerine Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurdu: "Ya Aişe Asıl ben 'Vay başıma!' demeliyim. (Çünkü senden önce öleceğim). Ya Aişe! (hatta) şimdi ben Ebu Bekir'e ve oğluna haber göndermek ve -hilafet dedikoducularının sözlerinden ve hilafet umanların temennilerinden nefret ederek- hilafeti Ebu Bekir'e vasiyet etmeye karar verdim -veya istedim- fakat sonra düşündüm ki Allah (hilafeti Ebu Bekir'e nasip etmekten) çekinmez. mu'minler de (ondan başkasının) halife olmasını men ederler ya da Allah (Ebu Bekir'den başkasına halifeliği) nasip etmez, mu'minler de (Ebu Bekir'den başkasına bey'at ve uymaktan) kaçınırlar

Abdullah b. Ömer şöyle demiştir: Babam Ömer (vurulup, durumu ağırlaşınca dostları) "Yerine bir halife tayin etmez misin?" diye sordular. Ömer "Eğer yerime halife tayin ve tavsiye edersem (aykırı bir iş yapmış olmam). Çünkü benden hayırlı olan Ebu Bekir yerine halife tayin ve tavsiye etti. Eğer tayin etmez de (bu işi ümmete) bırakırsam, şüphesiz benden hayırlı olan Resulullah Sallallahu Aleyhi ve Sellem de (bu işi ümmete) bırakmıştı" dedi. İbn Ömer şöyle devam etti: Orada hazır bulunanlar Ömer'i övdüler. Bunun üzerine Ömer "Ben (hem) isterim ve (hem de) korkarım. Ben bu hilafet işinden ne karlı, ne de zararlı olmayarak, hayatımda ve ölümümde sorumluluğunu yüklenmeksizin sıyrılıp çıkmayı istedim

Zührı'nin nakline göre Enes b. Malik, Hz. Ömer'in minber üzerine oturup da yaptığı ikinci konuşmayı dinlemişti. Bu konuşma Nebi Sallallahu Aleyhi ve Sellem'in vefatı gününün ertesinde olmuştu. Ömer şehadet kelimelerini söyledi. Ebu Bekir ise hiç konuşmuyor susuyordu. Ömer, "Resulullah Sallallahu Aleyhi ve Sellem'in yaşayıp da bizden sonraya kalmasını ümit ederdim" dedi. Ömer bu sözüyle Nebi Sallallahu Aleyhi ve Sellem'in vefatının kendilerinden sonra olmasını kastediyordu. Ömer devamla şöyle dedi: "Muhammed ölmüş ise şüphesiz Allah sizin aranızda bir nur (Kur'an) bırakmıştır ki onunla Allah'ın Muhammed'e hidayet ettiği yolu bulacaksınız. Şüphesiz Ebu Bekir de Resulullah Sallallahu Aleyhi ve Sellem'in arkadaşı ve (mağarada) 'iki kişiden birisidir.'(Tevbe 40) "Hiç şüphe yok ki o Müslümanların işlerini üzerine almaya en layık kimsedir. (Ey hazır bulunanlar!) Kalkınız ve ona bey'at ediniz!" Sahabilerden bir kısmı bundan önce Saide oğulları saklfesinde Ebu Bekir' e bey'at etmişti. Genel bey'at ise minber üzerinde yapılan bu bey'at olmuştu. Zührı'nin nakline göre Enes b. Malik şöyle demiştir: "O gün Ömer'in, Ebu Bekir'e ısrarla "minbere çık!" deyip durduğunu işittim ve sonunda Ebu Bekir minbere çıkınca tüm insanlar ona bey'at ettiler

Muhammed b. CUbeyr b. Mut'im'in nakline göre babası şöyle demiştir: Bir keresinde Nebi'e bir kadın geldi ve bir şey konusunda Resulullah Sallallahu Aleyhi ve Sellemla konuştu. (Kadın dönerken) Nebi Sallallahu Aleyhi ve Sellem ona tekrar kendisine dönmesini emretti. Bunun üzerine kadın -Resulullah Sallallahu Aleyhi ve Sellem'in vefat edebileceğini ima ederek- "Ya Resulallah! Ben gelir de seni bulamazsam?" diye sordu. Resulullah Sallallahu Aleyhi ve Sellem ona "Şayet beni bulamazsan Ebu Bekir'e gelip müracaat et!" buyurdu

Abu Bakr (addressing the Buzakha delegation, after the last apostasy following the death of the Prophet, peace be upon him) said: "The Most High Allah will show the Caliph of His Prophet and the Muhajireen a situation that will excuse you, until then, roam the deserts following the tails of camels.

Fath al-Bari Commentary:

EXPLANATION: THERE IS ANOTHER HADITH AFTER THE COMMENTARY

The term "Istikhlaf" used in Bukhari's chapter heading refers to a caliph appointing his successor before his death, or assisting a group in choosing one among themselves. "Fa a'hida" means: let me entrust someone to carry out this matter after me. This is what Imam Bukhari understood from the statement. Therefore, although the word "al-ahd" in the hadith is more general, Bukhari used this heading.

According to a narration transmitted by Muslim, the Messenger of Allah (peace be upon him) said to Aisha (may Allah be pleased with her): "Call Abu Bakr and his brother for me so that I may write a letter. For I fear that someone who desires (the caliphate) will come forward and say 'I am more deserving of it.' Yet Allah and the believers would not accept anyone other than Abu Bakr for the caliphate." (Muslim, Fada'il al-Sahaba)

According to a narration by al-Bazzar, the Messenger of Allah (peace be upon him) said: "Allah forbid! I seek refuge in Allah from the people differing over Abu Bakr.

Al-Muhallabi went further on this matter and said: The hadith is a definitive proof of Abu Bakr's caliphate. What is astonishing is that after saying this, it has been established that the Prophet (peace be upon him) did not leave anyone as a caliph in his place. "If I were to appoint and recommend a successor in my place..." Our view on this matter is as follows: It appears that Umar's preference was not to appoint anyone as caliph in his place. For the practice of the Prophet (peace be upon him) was the opposite of what is determined (azima). This is similar to the Prophet (peace be upon him) intending Tamattu' Hajj but performing Ifrad Hajj — ultimately he preferred Ifrad Hajj. "Those present praised Umar. Thereupon Umar said: 'I both desire it and fear it.'"

Ibn Battal says: This statement is open to two meanings: First, those who praise me either seek my correct opinion and explanation in this matter, or they fear me revealing the displeasure they conceal within themselves; or they desire what I possess and fear me; or people desire the caliphate and fear it. If I give it to one who desires it, I fear he will not be helped (in carrying out the duty). If I give it to one who does not desire it, I fear he will not carry out the duty either.

Qadi Iyyad added another meaning to these, saying: These two words describe the character of Umar. Accordingly, Umar was saying: I desire what is with Allah and I fear His punishment. I do not take your praises into account. This prevents me from concerning myself with appointing and designating someone as caliph over you.

"I want to free myself from this" — meaning from the caliphate — "from its evil and its good, having no part in it." Indeed, he himself interprets this expression in the hadith with the words "neither profitable nor harmful."

Ibn Battal summarized: "Umar took a middle path in this matter out of fear of fitna (strife)." He saw that appointing someone as his successor would better secure the affairs of the Muslims. For this reason, he referred the matter to six people so as not to be seen as abandoning the practice of the Prophet and Abu Bakr. He took part of the Prophet's practice by not appointing a specific person, and took part of Abu Bakr's practice by — though not explicitly naming anyone — leaving the matter to one of six people.

Ibn Battal continues: This event is proof that a reigning caliph may leave this matter to another after him, and that it is permissible for him to command all the Muslims in this regard. For the Companions and those who came after them were in agreement regarding Abu Bakr's practice of handing the matter over to Umar. Likewise, they did not disagree over Umar's commanding six people in this matter.

Ibn Battal says: This is similar to a person appointing someone other than his own child as a guardian over his child — because the other person's judgment in matters of the child's welfare is more complete. The caliph is exactly the same.

According to al-Nawawi and others, the scholars reached consensus (ijma') that the caliphate can be assumed through appointment and recommendation, just as they reached consensus that the Ahl al-Hall wa al-Aqd (those who have the authority to bind and loose) may appoint a caliph when no one else has been appointed, and that the caliph may delegate the matter of appointing a caliph to a consultative body of a certain number of people or others. They also reached consensus that appointing a caliph is obligatory — not rationally (aqlan) but legally (shar'an)

"Anas ibn Malik had listened to Umar's second sermon as he sat upon the minbar. This sermon took place the day after the death of the Prophet (peace be upon him).

This sermon took place the day after the death of the Prophet (peace be upon him). The event that Anas narrated as having seen and heard — as previously explained under the chapter heading on the stoning of a chaste woman who becomes pregnant from fornication — took place after Abu Bakr was pledged allegiance to at the Saqifa of the Banu Sa'ida. It was mentioned there that first the Muhajireen, then the Ansar, pledged allegiance to Abu Bakr. When the Companions concluded the matter there and full unity was achieved in pledging allegiance to Abu Bakr, they came to the mosque of the Messenger of Allah (peace be upon him) and began attending to the matter of his burial. Then Umar informed those who had not been present at the Saqifa of Banu Sa'ida of what had taken place, and invited them to pledge allegiance to Abu Bakr; those who had not been present pledged their allegiance. All of this took place on the same day.

"I had hoped that the Messenger of Allah (peace be upon him) would outlive us and remain among us." Meaning: I wished for this.

"All the people pledged allegiance to him." That is, the second pledge of allegiance was more general, more well-known, and greater in number of participants than the pledge at the Saqifa of Banu Sa'ida.

"Abu Bakr addressed the Buzakha delegation (those who had apostatized after the death of the Messenger of Allah, peace be upon him).

Buzakha belonged to the tribes of Asad and Ghatafan. These tribes apostatized after the death of the Prophet (peace be upon him) and followed Tulayha ibn Khuwaylid al-Asadi. When Tulayha claimed prophethood after the death of the Messenger of Allah (peace be upon him), the people obeyed him because he was one of their own. Thereupon Khalid ibn al-Walid fought against them after finishing with Musaylima in Yamama. When these tribes were defeated, they sent their delegation to Abu Bakr. Al-Tabari and other historians include their story and the battles the Companions fought against them during Abu Bakr's caliphate in the chapter on the Ridda (Apostasy) Events

"Follow the tails of camels." Ibn Battal said: These tribes first apostatized, then repented, and sent their envoys to Abu Bakr to seek his pardon. Abu Bakr did not wish to pass judgment on them without consultation, and so he told them: "Now return and roam the deserts following the tails of camels." It appears that Abu Bakr's purpose in granting them this respite was so that their repentance would become evident and it would become clear that they were living Islam well and had become righteous people.

According to the narration of Jabir ibn Samurah, the Messenger of Allah (peace and blessings be upon him) said: "There will be twelve commanders (emirs)." When I said I did not hear one word that the Prophet (peace and blessings be upon him) said, my father said: "The Messenger of Allah (peace and blessings be upon him) said: 'All of them will be from Quraysh.'"

Fath al-Bari Explanation: In a similar narration made by Abu Dawud through al-Aswad ibn Sa'id from Jabir ibn Samurah, there is the following difference: "The Messenger of Allah (peace and blessings be upon him) returned to his house, then the Quraysh came and asked: 'What will happen after that?' The Messenger of Allah (peace and blessings be upon him) answered: 'After that there will be turmoil (harj).'" (Abu Dawud, Mahdi)

Al-Bazzar narrated this difference from another angle. According to his narration, Jabir said: "Then the Messenger of Allah (peace and blessings be upon him) returned to his house. I came to him and asked: 'What will happen after that?' The Messenger of Allah (peace and blessings be upon him) replied: 'After that there will be turmoil (harj).'"

According to Ibn Battal's narration, al-Muhallah said: "I have not come across anyone who held a definitive opinion regarding the meaning of this hadith. Some said these commanders would come one after another, while others said they would appear at the same time, each claiming to be a commander." Al-Muhallah continued: "According to the preponderant view, the Messenger of Allah (peace and blessings be upon him) foretold that after him there would be extremely remarkable trials (fitnahs), and even that within the same time period, people would split into factions, each following one of the twelve commanders." Al-Muhallah further said: "If the Messenger of Allah (peace and blessings be upon him) had intended another meaning, he would have used the expression: 'Twelve commanders will emerge and they will do such and such.' Since he separated them from any narrative description, we understood that the Messenger of Allah (peace and blessings be upon him) intended to express that these individuals would appear simultaneously." This is the statement of those who were not aware of anything beyond the narration found in Bukhari among the hadith chains. What I have understood from the narrations I cited from Muslim and others is this: The Messenger of Allah (peace and blessings be upon him) spoke of the quality specific to their leadership, namely, that Islam would be honored and firmly established. Another narration mentions another quality, which is, as in the narration found in Abu Dawud, that all the people would gather around them.

Abu Dawud narrates this hadith through the chain of Isma'il ibn Abi Khalid, his father, and Jabir ibn Samurah as follows: "This religion will continue to stand until twelve caliphs have come over you. The entire umma will unite around them." (Abu Dawud, Mahdi)

Al-Tabarani narrates the same narration through al-Aswad from Samurah from another angle as follows: "The hostility of those who are hostile to them will not harm them.

Qadi Iyad summarized this and said: "The hadith may be intended to mean the following: These twelve individuals will emerge during a period when the caliphate is honorable, Islam is strong and upright, and people gather around those who carry out the duty of the caliphate. This view is supported by the sentence found in some narrations of the hadith: 'The entire umma will gather around them.'" This reality foretold by the Messenger of Allah (peace and blessings be upon him) was manifested regarding the caliphs around whom the people gathered. This continued until upheavals began during the reign of the Umayyads and that fitna emerged during the time of al-Walid ibn Yazid. The commanders in question came one after another until the Abbasid state was established and the Umayyads were uprooted. When the number mentioned in the hadith is examined, it will be seen to be correct

Qadi Iyad said: "This hadith is also open to another meaning. The Almighty Allah knows best what the Prophet intended." The explanation is as follows: The word "idima" means people bowing their heads and giving their pledge of allegiance (bay'ah). What occurred historically is this: People successively submitted and pledged allegiance to Abu Bakr, Umar, Uthman, and Ali. This continued until the arbitration event at Siffin, on which day Mu'awiyah was given the title of caliph. Then, at the time of Hasan's peace treaty, people submitted and pledged allegiance to Mu'awiyah. Afterwards, they pledged allegiance to his son Yazid. The caliphate did not pass into the hands of Husayn; on the contrary, he was killed before that. Then, after Yazid's death, conflict broke out and this situation continued until bay'ah was given to Abd al-Malik ibn Marwan after the killing of Ibn al-Zubayr. After that, bay'ah was given successively to his four sons: al-Walid, Sulayman, Yazid, and finally Hisham. Between Sulayman and Yazid there was Umar ibn Abd al-Aziz. Up to this point, we have counted seven individuals after the Rightly Guided Caliphs. The twelfth commander is al-Walid ibn Yazid ibn Abd al-Malik. When his uncle Hisham died, people pledged allegiance to him. Al-Walid ruled for approximately four years, after which they revolted against him and killed him. From that day forward, fitna spread and the situation changed. After this date, people never again united around a single caliph

This is because the caliphate of Yazid ibn al-Walid, who rose against his cousin al-Walid ibn Yazid, did not last long. On the contrary, Marwan ibn Muhammad ibn Marwan rebelled against him even before he died. When Yazid died, his brother Ibrahim succeeded him, and Marwan overcame him. Then the Abbasids revolted against Marwan, and Marwan was eventually killed. After this, the first Abbasid caliph, Abu al-Abbas al-Saffah, assumed the caliphate. Despite the large number of those who revolted against him, his caliphate did not last long. Then his brother al-Mansur succeeded him, and his caliphate lasted long. However, the far western region of the Maghreb broke away from his obedience due to the Marwanids' seizure of al-Andalus. Al-Andalus remained in their hands as a region they had taken by force. Nevertheless, the rulers continued to take the title of caliph thereafter. A fragmentation appeared in all regions of the earth, and in some lands nothing remained of the caliphate but the name. Yet during the reign of Abd al-Malik ibn Marwan, the sermon (khutbah) was read in the name of the caliph in every eastern, western, northern, and southern region of the Muslim-dominated world. In none of these lands could anyone assume any position without the caliph's command. Whoever examines their histories will see that what we have said is correct. Accordingly, the meaning of the Prophet's (peace and blessings be upon him) statement "After that there will be turmoil (harj)" would be: After this, killings arising from fitna will occur. These will spread and continue, increasing as long as time endures. Indeed, it came to pass exactly as the Messenger of Allah (peace and blessings be upon him) foretold. The only One from Whom help is sought is Almighty Allah.

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Ka'b b. Malik Tebuk savaşına katılmayıp, geri kaldığı olayı anlatırken şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem Müslümanların bizimle konuşmasını yasakladı. Bu hal üzere elli gün kaldık. Resulullah Sallallahu Aleyhi ve Sellem (sabah namazı kıldığı zaman) Allah'ın tövbemizi kabul ettiğini ilan etmişti. Fethu'l-Bari Açıklaması: "Devlet başkanının suçluları ve günah işleyenleri kendisi ile konuşmaktan, kendilerini ziyaret i3tmekten ve benzeri şeylerden men edip, edemeyeceği." İmam Buhari burada Ka'b b. Malik'in Tebuk savaşına katılmaması ve tövbesiyle ilgili hadisinin bir kısmına yer vermiştir. Bu hadisin geniş bir açıklaması Meğa.zı Bölümünün sonlarında -hamdolsun Allah'a- geçmişti